Coomaraswamy, Ananda Kentish: Buddha and the gospel of buddhism (London, 1916)

The Vedanta
father, nor the mother mother, nor the worlds worlds, nor
the gods gods, nor the Vedas Vedas . . . then is he
unmoved by good, unmoved by evil, then has he van-
quished all the torments of the heart. ... Yet is he a
knower, even though he does not know; since for the
knower there is no interruption of knowing; because he
is imperishable. . . . He stands in the tumultuous ocean
as beholder, alone and without a second, he whose world
is the Brahman. This is his highest goal, this is his
highest joy, this is his highest world, this is his highest
bliss.”
He who is not thus liberated, but is still subject to desire,
A fter he has received reward
For all that he has here performed,
He comes back from that other world
Into the world of deeds below.
But “ he who is without desire, free from desire, whose
desire is stilled, who is himself his desire, his vital spirits
do not depart; but Brahman is he and into Brahman he
resolves himself ” :
When every passion utterly is gone,
That lurks and nestles in the heart of man.
Then finds this mortal immortality.
Then has he reached the Brahman, the Supreme.
Of this liberation, the natural fruit in this life is asce-
ticism, and thus—
“ This knew those of old, when they longed not for
descendants, and said: ‘ Why should we wish indeed
for descendants, we whose self is the universe ? ’ And
they ceased from the longing after children, from the
longing after possessions and from the longing after
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