Who benevolently endures abuse, beating and binding,
whose power is forbearance, with strong force - him do I call a Brahmin.

akkosaṃ vadha+bandhaṃ  ca   aduṭṭho          yo          titikkhati
|                  |           |          |          |                |                  |
N.m.       N.m.     N.n.     conj.  Adj.m.   Rel.Pron.m.   V.act.in.
Acc.Sg.        |     Acc.Sg.     |     Nom.Sg.    Nom.Sg.    3.Sg.pres.
|                   |______|         |          |_________|                  |
|______________|              |                   |                          |
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                           |__________________|_______________|
                                             |________|
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List of Abbreviations

khantī+balaṃ   bala+anīkaṃ   tam       ahaṃ      brūmi brāhmaṇaṃ
|               |         |          |           |             |             |             |
N.f.     Adj.m.  N.n.  Adj.m. Pron.m.   Pron.    V.act.in.    N.m.
|          Acc.Sg.   |     Acc.Sg. Acc.Sg. Nom.Sg. 1.Sg.pres. Acc.Sg.
|________|         |______|           |             |             |             |
        |____________|_________|              |            |              |
                                       |____________|_______|________|
                                                             |       |___|
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akkosaṃ: akkosa-, N.m.: abuse, insult. It is derived from the verb root kus- (cry) with the prefix ā- (at). Acc.Sg. = akkosaṃ.

vadhabandhaṃ: vadhabandha-, N.n.; beating and binding. It is a compound of:
    vadha-, N.m.: striking, beating. It is derived from the verb root vadh- (to beat, to strike).
    bandha-, N.n.: binding, imprisonment. It is derived from the verb root badh- (to bind).
Acc.Sg. = vadhabandhaṃ.

ca, conj.: and.

List of Abbreviations

aduṭṭho: aduṭṭha-, Adj.: not evil, not malignant, benevolent. It is the word duṭṭha-, Adj. (a p.p. of the verb root dus-, to be bad) negated by the negative prefix a-. Nom.Sg.m. = aduṭṭho.

yo: yad-, Rel.Pron.: that which. Nom.Sg.m. = yo.

titikkhati, V.: endures, bears, tolerates. The verb root is tij- (to sharpen). The desiderative form (expressing a desire to do an action) is titikkhati. 3.Sg.act.in.pres. = titikkhati.

khantībalaṃ: khantībala-, Adj.: one whose strength is forbearance. It is a compound of:
    khantī-, N.f.: patience, forbearance, forgiveness.
    bala-, N.n.: strength, power.
Acc.Sg.m. = khantībalaṃ.

List of Abbreviations

balānīkaṃ: balānīka-, Adj.: with strong force. It is a compound of:
    bala-, N.n.: strength, power.
    anīka-, N.n.: force, array, army,
Euphonic combination: bala- + anīka- = balānīka-.
Acc.Sg.m. = balānīkaṃ.

tam: tad-, Pron.: it. Masculine form: so-, he. Acc.Sg. = tam (him).

ahaṃ, Pron.: I. Nom.Sg. = ahaṃ.

brūmi, V.: [I] say, proclaim. The verb root is brū-. 1.Sg.act.in.pres. = brūmi.

brāhmaṇaṃ: brāhmaṇa-, N.m.: Brahmin, a holy man. Acc.Sg. = brāhmaṇaṃ.

List of Abbreviations

    This verse consists of two syntactically connected sentences. They are:
    1) akkosaṃ vadhabandhaṃ ca aduṭṭho yo titikkhati (who benevolently endures abuse, beating and binding). The subject is the relative pronoun yo (who, nominative singular). It has an attribute, the adjective aduṭṭho (benevolent, nominative singular). The verb is titikkhati (endures, 3^rd person, singular, active, indicative, present tense). There are two objects, the noun akkosaṃ (abuse, accusative singular) and the compound vadhabandhaṃ (beating and binding, accusative singular). They are connected by the conjunction ca (and).
    2) khantībalaṃ balānīkaṃ tam ahaṃ brūmi brāhmaṇaṃ (whose power is forbearance, with strong force - him do I call a Brahmin). The subject is the pronoun ahaṃ (I, nominative singular). The verb is brūmi ([I] say, 1^st person, singular, active, indicative, present tense). The object is the noun brāhmaṇaṃ (Brahmin, accusative singular). It has three attributes, the pronoun tam (him, accusative singular, accusative singular) and the compounds khantībalaṃ (whose power is forbearance, accusative singular) and balānīkaṃ (with strong force, accusative singular).

A certain Brahmin's wife was a follower of the Buddha and once she spoke the words in homage to the Buddha while her husband was entertaining some guests. He became very angry and decided to challenge the Buddha. He went to the monastery and asked the Buddha what do we have to kill in order to live peacefully and happily. The Buddha replied that we have to kill anger. The Brahmin immediately became a monk and later became an Arahant.
    When his brother heard about this, he became furious and went to the monastery in order to abuse the Buddha. Before he got a chance to speak, the Buddha asked him, "If you invite the guests for dinner but they don't eat anything at all - to whom does the food belong?" The Brahmin replied that the food was then his. The Buddha continued, "In the same way, I do not accept your abuse, so it will go back to you." The Brahmin also became a monk and later attained the Arahantship.
    Later also their two younger brothers came in anger to the Buddha, but also they were converted, became monks and later Arahants.
    The monks commented how great were the powers of the Buddha, that he was able not only to stop the Brahmins from abuse, but also made them to became monks and Arahants. The Buddha replied with this verse, saying that forbearance was the best weapon and power.

Sentence pronunciation

Word pronunciation:

akkosaṃ
vadhabandhaṃ
vadha
bandhaṃ
ca
aduṭṭho
yo
titikkhati
khantībalaṃ
khantī
balaṃ
balānīkaṃ
bala
anīkaṃ
tam
ahaṃ
brūmi
brāhmaṇaṃ