and content.

Him I call indeed a Brahmana who in this world, having abandoned all
desires, travels about without a home, and in whom all concupiscence is
extinct.

Him I call indeed a Brahmana who, having abandoned all longings, travels
about without a home, and in whom all covetousness is extinct.

Him I call indeed a Brahmana who, after leaving all bondage to men, has
risen above all bondage to the gods, and is free from all and every
bondage.

Him I call indeed a Brahmana who has left what gives pleasure and what
gives pain, who is cold, and free from all germs of renewed life: the
hero who has conquered all the worlds.

Him I call indeed a Brahmana who knows the destruction and the return of
beings everywhere, who is free from bondage, welfaring (Sugata), and
awakened (Buddha).

Him I call indeed a Brahmana whose path the gods do not know, nor
spirits (Gandharvas), nor men, whose passions are extinct, and who is an
Arhat.

Him I call indeed a Brahmana who calls nothing his own, whether it be
before, behind, or between; who is poor, and free from the love of the
world.

Him I call indeed a Brahmana, the manly, the noble, the hero, the great
sage, the conqueror, the indifferent, the accomplished, the awakened.

Him I call indeed a Brahmana who knows his former abodes, who sees
heaven and hell, has reached the end of births, is perfect in knowledge,
a sage, and whose perfections are all perfect.

THE UPANISHADS

Translation by F. Max Mueller

INTRODUCTION

The "Upanishads" are reckoned to be from a hundred and fifty to a
hundred and seventy in number. The date of the earliest of them is about
B.C. 600; that is an age anterior to the rise of Buddha. They consist of
various disquisitions on the nature of man, the Supreme Being, the human
soul, and immortality. They are part of Sanscrit Brahmanic literature,
and have the authority of revealed, in contradistinction to traditional
truth. We see in these books the struggle of the human mind to attain to
a knowledge of God and the destiny of man. The result is the formulation
of a definite theosophy, in which we find the Brahman in his meditation
trusting to the intuitions of his own spirit, the promptings of his own
reason, or the combinations of his own fancy, for a revelation of the
truth. The result is given us in these wonderful books. We call them
wonderful, because the unaided mind of man never attained, in any other
literature, to a pro