sutta » sn » sn6 » Saṁyutta Nikāya 6.3

Brahmadevasutta

With Brahmadeva Brahmadeva

Evaṁ me sutaṁ—
So I have heard.
Thus have I heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti.
Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.
Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One.

Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being. ”

Aññataro ca panāyasmā brahmadevo arahataṁ ahosi.
And Venerable Brahmadeva became one of the perfected.
And the Venerable Brahmadeva became one of the arahants.

Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami.
Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.
Walking on continuous alms round in Sāvatthī, he came to his own mother’s residence.

Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.
Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to the Divinity.
Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahmā.

Atha kho brahmuno sahampatissa etadahosi:
Then the divinity Sahampati thought,
Then it occurred to Brahmā Sahampati:

“ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.
“This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to the Divinity.
“This brahmin lady, the Venerable Brahmadeva’s mother, has been offering a constant oblation to Brahmā.

Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti.
Why don’t I go and stir up a sense of urgency in her?”
Let me approach her and stir up a sense of urgency in her. ”

Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in the home of Brahmadeva’s mother.
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared in the residence of the Venerable Brahmadeva’s mother.

Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:
Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:
Then, standing in the air, Brahmā Sahampati addressed the brahmin lady in verse:

“Dūre ito brāhmaṇi brahmaloko,
“Far from here is the realm of divinity, madam,
“Far from here, madam, is the brahmā world

Yassāhutiṁ paggaṇhāsi niccaṁ;
to which you offer a regular oblation.
To which you offer a constant oblation.

Netādiso brāhmaṇi brahmabhakkho,
But the Divinity doesn’t eat that kind of food.
Brahmā does not eat such food, lady:

Kiṁ jappasi brahmapathaṁ ajānaṁ.
Why pray, when you don’t know the path to divinity?
So why mumble, not knowing the path to Brahmā?

Eso hi te brāhmaṇi brahmadevo,
This Brahmadeva, madam,
“This Brahmadeva, madam,

Nirūpadhiko atidevapatto;
free of attachments, has surpassed the gods.
Without acquisitions, has surpassed the devas.

Akiñcano bhikkhu anaññaposī,
Owning nothing, providing for no other, <j>a mendicant
Owning nothing, nourishing no other,

Yo te so piṇḍāya gharaṁ paviṭṭho.
has entered your house for alms.
The bhikkhu has entered your house for alms.

Āhuneyyo vedagu bhāvitatto,
He’s worthy of offerings dedicated to the gods, <j>a knowledge master, evolved.
“Gift-worthy, knowledge-master, inwardly developed,

Narānaṁ devānañca dakkhiṇeyyo;
He’s worthy of a religious donation <j>from gods and men.
He deserves offerings from humans and devas.

Bāhitvā pāpāni anūpalitto,
Having banished all evils, he’s unsullied.
Having expelled all evil, unsullied,

Ghāsesanaṁ iriyati sītibhūto.
Cool at heart, he wanders searching for food.
Cooled at heart, he comes seeking alms.

Na tassa pacchā na puratthamatthi,
He has no before and after,
“For him there is nothing behind or in front—

Santo vidhūmo anigho nirāso;
peaceful, unclouded, untroubled, <j>with no need for hope,
Peaceful, smokeless, untroubled, wishless;

Nikkhittadaṇḍo tasathāvaresu,
he has laid down the rod <j>for all creatures firm and frail.
He has laid down the rod towards frail and firm:

So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.
So let him enjoy your offering of choice alms.
Let him eat your oblation, the choicest alms.

Visenibhūto upasantacitto,
With peaceful mind, he has left the crowd,
“Aloof from the crowd, with peaceful mind,

Nāgova danto carati anejo;
he wanders like a tamed elephant, unperturbed.
Like a nāga he fares, tamed, unstirred.

Bhikkhu susīlo suvimuttacitto,
He’s a mendicant fair in ethics, with heart well freed.
A bhikkhu of pure virtue, well liberated in mind:

So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.
So let him enjoy your offering of choice alms.
Let him eat your oblation, the choicest alms.

Tasmiṁ pasannā avikampamānā,
With unwavering confidence in him,
“With confidence in him, free from wavering,

Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye;
present your religious donation <j>to one who is worthy of it.
Present your offering to one who deserves it.

Karohi puññaṁ sukhamāyatikaṁ,
Now that you’ve seen the sage who has crossed over, <j>madam,
O madam, make merit leading to future bliss,

Disvā muniṁ brāhmaṇi oghatiṇṇanti.
make merit for the sake of future happiness!”
Having seen a sage who has crossed the flood.”

Tasmiṁ pasannā avikampamānā,
With unwavering confidence in him,
With confidence in him, free from wavering,

Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye;
she presented her religious donation <j>to one who is worthy of it.
She presented her offering to one who deserved it.

Akāsi puññaṁ sukhamāyatikaṁ,
After seeing the sage who had crossed over, <j>the brahmin lady
The lady made merit leading to future bliss,

Disvā muniṁ brāhmaṇī oghatiṇṇan”ti.
made merit for the sake of future happiness.
Having seen a sage who has crossed the flood.