In their efforts at self-preservation the Brahmans had rejected the one God of Melchizedek, and now they found themselves with the hypothesis of Brahman, that indefinite and illusive philosophic self, that impersonal and impotent it which has left the spiritual life of India helpless and prostrate from that unfortunate day to the twentieth century.
Close in 2 of 10 textsLeans toward Dhammapada
Close in meaning, found by a language model. A match does not mean the teachings are the same.
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 (venerable). 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 impassible, the accomplished, the awakened.
Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made. If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.
Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.