---
title: "Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 24 of 31
url: https://scriptura.si/works/pali-samyutta-nikaya-1/24/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga, section 24. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-1/24/"
---

# Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga

*The Buddha, tr. Bhikkhu Sujato*

The first book of the Linked Discourses: dialogues in verse with gods, Māra, nuns, brahmins and kings.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 24. The Perfected Ones · SN 7.1–7.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/24/#p-N

[¶0] SN 7.1 · With Dhanañjānī

> Pali: SN 7.1 · Dhanañjānīsutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶2] Now at that time the wife of a certain brahmin of the Bhāradvāja clan, a brahmin lady named Dhanañjānī, was devoted to the Buddha, the teaching, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and expressed this heartfelt sentiment three times:

> Pali: Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:

[¶3] “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: “Namo tassa bhagavato arahato sammāsambuddhassa.

[¶4] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶5] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

> Pali: Namo tassa bhagavato arahato sammāsambuddhassā”ti.

[¶6] When she said this, the brahmin said to Dhanañjānī:

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṁ brāhmaṇiṁ etadavoca:

[¶7] “That’d be right. For the slightest thing this lowlife woman praises that shaven ascetic. Right now, lowlife woman, I’m going to refute your teacher’s doctrine!”

> Pali: “evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati. Idāni tyāhaṁ, vasali, tassa satthuno vādaṁ āropessāmī”ti.

[¶8] “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha. But anyway, you should go. When you’ve gone you’ll understand.”

> Pali: “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa. Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.

[¶9] Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶10] “When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing
whose killing you approve?”

> Pali: “Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.

[¶11] “When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O brahmin.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

> Pali: “Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa brāhmaṇa;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.

[¶12] When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶13] And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.

> Pali: Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶14] 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.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶15] SN 7.2 · With Bhāradvāja the Rude

> Pali: SN 7.2 · Akkosasutta

[¶16] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶17] The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:

> Pali: Assosi kho akkosakabhāradvājo brāhmaṇo: “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṁ vutte, bhagavā akkosakabhāradvājaṁ brāhmaṇaṁ etadavoca:

[¶18] “What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”

> Pali: “Taṁ kiṁ maññasi, brāhmaṇa, api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti?

[¶19] “Sometimes they do, worthy Gotama.”

> Pali: “Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti.

[¶20] “Do you then serve them with fresh and cooked foods and savories?”

> Pali: “Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti?

[¶21] “Sometimes I do.”

> Pali: “Appekadā nesāhaṁ, bho gotama, anuppademi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti.

[¶22] “But if they don’t accept it, brahmin, who does it belong to?”

> Pali: “Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṁ hotī”ti?

[¶23] “In that case it still belongs to me.”

> Pali: “Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṁ hotī”ti.

[¶24] “In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!

> Pali: “Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hoti.

[¶25] Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it. But we neither eat your food nor do we have a reaction to it. It still belongs to you, brahmin, it still belongs to you!”

> Pali: Yo kho, brāhmaṇa, akkosantaṁ paccakkosati, rosentaṁ paṭiroseti, bhaṇḍantaṁ paṭibhaṇḍati, ayaṁ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. Te mayaṁ tayā neva sambhuñjāma na vītiharāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hotī”ti.

[¶26] “The king and his retinue believe of the worthy Gotama, ‘the ascetic Gotama is a perfected one’. And yet he still gets angry.”

> Pali: “Bhavantaṁ kho gotamaṁ sarājikā parisā evaṁ jānāti: ‘arahaṁ samaṇo gotamo’ti. Atha ca pana bhavaṁ gotamo kujjhatī”ti.

[¶27] “Whence anger for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and unaffected?

> Pali: “Akkodhassa kuto kodho,
dantassa samajīvino;
Sammadaññā vimuttassa,
upasantassa tādino.

[¶28] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶29] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶30] People inexpert in the teaching
consider one who heals both
oneself and the other
to be a fool.”

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā”ti.

[¶31] When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, worthy Gotama! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶32] And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.

> Pali: Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶33] 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.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶34] SN 7.3 · With Bhāradvāja the Fiend

> Pali: SN 7.3 · Asurindakasutta

[¶35] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Fiend heard a rumor to the effect that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho asurindakabhāradvājo brāhmaṇo: “bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.

[¶36] But when he said this, the Buddha kept silent.

> Pali: Evaṁ vutte, bhagavā tuṇhī ahosi.

[¶37] Then Bhāradvāja the Fiend said to the Buddha, “You’re beaten, ascetic, you’re beaten!”

> Pali: Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “jitosi, samaṇa, jitosi, samaṇā”ti.

[¶38] “‘Ha! I won!’ thinks the fool,
when speaking with harsh words.
The victory for one who understands
is that very endurance.

> Pali: “Jayaṁ ve maññati bālo,
vācāya pharusaṁ bhaṇaṁ;
Jayañcevassa taṁ hoti,
yā titikkhā vijānato.

[¶39] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶40] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶41] People inexpert in Dhamma
consider one who heals both
oneself and the other
to be a fool.”

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā”ti.

[¶42] When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶43] SN 7.4 · With Bhāradvāja the Bitter

> Pali: SN 7.4 · Bilaṅgikasutta

[¶44] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Bitter heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and stood silently to one side.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho bilaṅgikabhāradvājo brāhmaṇo: “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.

[¶45] Then the Buddha, knowing Bhāradvāja the Bitter’s train of thought, addressed him in verse:

> Pali: Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṁ bhāradvājaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:

[¶46] “Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

> Pali: “Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto”ti.

[¶47] When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶48] SN 7.5 · Harmless

> Pali: SN 7.5 · Ahiṁsakasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho ahiṁsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶51] When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, worthy Gotama, I am Harmless!”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “ahiṁsakāhaṁ, bho gotama, ahiṁsakāhaṁ, bho gotamā”ti.

[¶52] “If you were really like your name,
then you’d be Harmless.
But a truly harmless person
does no harm by way of
body, speech, or mind;
they don’t harm anyone else.”

> Pali: “Yathā nāmaṁ tathā cassa,
siyā kho tvaṁ ahiṁsako;
Yo ca kāyena vācāya,
manasā ca na hiṁsati;
Sa ve ahiṁsako hoti,
yo paraṁ na vihiṁsatī”ti.

[¶53] When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

> Pali: Evaṁ vutte, ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā ahiṁsakabhāradvājo arahataṁ ahosīti.

[¶54] SN 7.6 · With Bhāradvāja of the Matted Hair

> Pali: SN 7.6 · Jaṭāsutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Then the brahmin Bhāradvāja of the Matted Hair went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶57] When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶58] “Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

> Pali: “Antojaṭā bahijaṭā,
Jaṭāya jaṭitā pajā;
Taṁ taṁ gotama pucchāmi,
Ko imaṁ vijaṭaye jaṭan”ti.

[¶59] “A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

> Pali: “Sīle patiṭṭhāya naro sapañño,
Cittaṁ paññañca bhāvayaṁ;
Ātāpī nipako bhikkhu,
So imaṁ vijaṭaye jaṭaṁ.

[¶60] Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

> Pali: Yesaṁ rāgo ca doso ca,
avijjā ca virājitā;
Khīṇāsavā arahanto,
tesaṁ vijaṭitā jaṭā.

[¶61] Where name and form
cease with no residue left behind;
as well as impingement and perception of form:
it’s here this tangle is cut.”

> Pali: Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Paṭighaṁ rūpasaññā ca,
etthesā chijjate jaṭā”ti.

[¶62] When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, jaṭābhāradvājo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosī”ti.

[¶63] SN 7.7 · With Bhāradvāja the Pure

> Pali: SN 7.7 · Suddhikasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] Then the brahmin Bhāradvāja the Pure went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶66] When the greetings and polite conversation were over, he sat down to one side, and spoke this verse in his presence:

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṁ gāthaṁ ajjhabhāsi:

[¶67] “No brahmin in the world is ever purified
even though he’s ethical and mortifies himself.
But one accomplished in knowledge and conduct
is purified, not these other commoners.”

> Pali: “Na brāhmaṇo sujjhati koci,
Loke sīlavāpi tapokaraṁ;
Vijjācaraṇasampanno,
So sujjhati na aññā itarā pajā”ti.

[¶68] “Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
supporting themselves by fawning.

> Pali: “Bahumpi palapaṁ jappaṁ,
na jaccā hoti brāhmaṇo;
Antokasambu saṅkiliṭṭho,
kuhanaṁ upanissito.

[¶69] Regardless of whether you’re an aristocrat,
a brahmin, peasant, menial, <j>or a corpse-worker or scavenger—
if you’re energetic and resolute,
always staunchly vigorous,
you’ll attain ultimate purity.
Know that for a fact, brahmin.”

> Pali: Khattiyo brāhmaṇo vesso,
Suddo caṇḍālapukkuso;
Āraddhavīriyo pahitatto,
Niccaṁ daḷhaparakkamo;
Pappoti paramaṁ suddhiṁ,
Evaṁ jānāhi brāhmaṇā”ti.

[¶70] When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶71] SN 7.8 · With Bhāradvāja the Fire-Worshiper

> Pali: SN 7.8 · Aggikasutta

[¶72] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶73] Now at that time ghee and milk-rice had been set out for the brahmin Bhāradvāja the Fire-Worshiper, who thought, “I will serve the sacred flame! I will perform the fire sacrifice!”

> Pali: Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti: “aggiṁ juhissāmi, aggihuttaṁ paricarissāmī”ti.

[¶74] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Wandering indiscriminately for almsfood in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s home and stood to one side.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Rājagahe sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

[¶75] Bhāradvāja the Fire-Worshiper saw him standing for alms and addressed him in verse:

> Pali: Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvāna bhagavantaṁ gāthāya ajjhabhāsi:

[¶76] “One who’s accomplished in the three knowledges,
of good birth and ample learning,
accomplished in knowledge and conduct
may enjoy this milk-rice.”

> Pali: “Tīhi vijjāhi sampanno,
jātimā sutavā bahū;
Vijjācaraṇasampanno,
somaṁ bhuñjeyya pāyasan”ti.

[¶77] “Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
with a following gained by fawning.

> Pali: “Bahumpi palapaṁ jappaṁ,
na jaccā hoti brāhmaṇo;
Antokasambu saṅkiliṭṭho,
kuhanāparivārito.

[¶78] One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

> Pali: Pubbenivāsaṁ yo vedī,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶79] Because of these three knowledges
a brahmin is a master of the three knowledges.
Accomplished in knowledge and conduct,
they may enjoy this milk-rice.”

> Pali: Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Vijjācaraṇasampanno,
somaṁ bhuñjeyya pāyasan”ti.

[¶80] “May the worthy Gotama eat! The worthy one is a brahmin.”

> Pali: “Bhuñjatu bhavaṁ gotamo. Brāhmaṇo bhavan”ti.

[¶81] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme sati brāhmaṇa vuttiresā.

[¶82] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hotī”ti.

[¶83] When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Fire-Worshiper became one of the perfected.

> Pali: Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā aggikabhāradvājo arahataṁ ahosīti.

[¶84] SN 7.9 · With Bhāradvāja of Sundarikā

> Pali: SN 7.9 · Sundarikasutta

[¶85] At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre.

[¶86] Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā.

> Pali: Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati.

[¶87] Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?”

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?

[¶88] He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha. When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head.

> Pali: Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ. Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.

[¶89] Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back.

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi.

[¶90] But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”

> Pali: Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.

[¶91] Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?

[¶92] “Don’t ask about birth, ask about conduct;
for the fire of Jātaveda is born from sticks.
A steadfast sage, even though from a low class family,
is a thoroughbred checked by conscience.

> Pali: “Mā jātiṁ puccha caraṇañca puccha,
Kaṭṭhā have jāyati jātavedo;
Nīcākulīnopi muni dhitimā,
Ājānīyo hoti hirīnisedho.

[¶93] Tamed by truth, fulfilled by taming,
a complete knowledge master <j>who has completed the spiritual journey—
that’s who a sacrificer should woo,
and offer a timely oblation <j>to one worthy of a religious donation.”

> Pali: Saccena danto damasā upeto,
Vedantagū vusitabrahmacariyo;
Yaññopanīto tamupavhayetha,
Kālena so juhati dakkhiṇeyye”ti.

[¶94] “My sacrificial offering <j>must have been well performed,
since I have met such a knowledge master!
It’s because I’d never met anyone like you
that others ate the leftover oblation.

> Pali: “Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ,
Yaṁ tādisaṁ vedagumaddasāmi;
Tumhādisānañhi adassanena,
Añño jano bhuñjati habyasesan”ti.

[¶95] May the worthy Gotama eat! The worthy one is a brahmin.”

> Pali: “Bhuñjatu bhavaṁ gotamo. Brāhmaṇo bhavan”ti.

[¶96] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme sati brāhmaṇa vuttiresā.

[¶97] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hotī”ti.

[¶98] “Then, Worthy Gotama, to whom should I give the leftovers of this oblation?”

> Pali: “Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?

[¶99] “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except the Realized One or one of his disciples. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”

> Pali: “Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

[¶100] So Bhāradvāja of Sundarikā dropped the leftover oblation in water that had no living creatures. And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

[¶101] Then the brahmin Bhāradvāja of Sundarikā, shocked and awestruck, went up to the Buddha, and stood to one side. The Buddha addressed him in verse:

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:

[¶102] “When you’re kindling the wood, brahmin,
don’t imagine this is purity, for it’s just external.
For those who are skilled say this is no way to purity,
when one seeks purity in externals.

> Pali: “Mā brāhmaṇa dāru samādahāno,
Suddhiṁ amaññi bahiddhā hi etaṁ;
Na hi tena suddhiṁ kusalā vadanti,
Yo bāhirena parisuddhimicche.

[¶103] I’ve given up kindling firewood, brahmin,
now I light only the inner flame.
Always blazing, always serene,
I am a perfected one leading the spiritual life.

> Pali: Hitvā ahaṁ brāhmaṇa dārudāhaṁ,
Ajjhattamevujjalayāmi jotiṁ;
Niccagginī niccasamāhitatto,
Arahaṁ ahaṁ brahmacariyaṁ carāmi.

[¶104] Conceit, brahmin, is the burden of your pack,
anger your smoke, and lies your ashes.
The tongue is the ladle, the heart the fireplace;
a well-tamed self is a person’s light.

> Pali: Māno hi te brāhmaṇa khāribhāro,
Kodho dhumo bhasmani mosavajjaṁ;
Jivhā sujā hadayaṁ jotiṭhānaṁ,
Attā sudanto purisassa joti.

[¶105] The teaching is a lake, brahmin, <j>into which ethics are the stairs,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore with dry limbs.

> Pali: Dhammo rahado brāhmaṇa sīlatittho,
Anāvilo sabbhi sataṁ pasattho;
Yattha have vedaguno sinātā,
Anallagattāva taranti pāraṁ.

[¶106] Truth, principle, restraint, the spiritual life,
attaining divinity based on the middle, brahmin—
pay homage to the upright ones.
I declare that man one who follows the teaching.”

> Pali: Saccaṁ dhammo saṁyamo brahmacariyaṁ,
Majjhe sitā brāhmaṇa brahmapatti;
Sa tujjubhūtesu namo karohi,
Tamahaṁ naraṁ dhammasārīti brūmī”ti.

[¶107] When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶108] SN 7.10 · Many Daughters

> Pali: SN 7.10 · Bahudhītarasutta

[¶109] At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶110] Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness brought to the present. He went up to the Buddha, and recited these verses in the Buddha’s presence:

> Pali: Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti. Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:

[¶111] “This ascetic mustn’t have
fourteen oxen
missing for the past six days:
that’s why this ascetic is happy.

> Pali: “Na hi nūnimassa samaṇassa,
Balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
Tenāyaṁ samaṇo sukhī.

[¶112] This ascetic mustn’t have
a field of sesame ruined,
with just one or two leaves:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
Tenāyaṁ samaṇo sukhī.

[¶113] This ascetic mustn’t have
rats in a vacant barn
dancing merrily:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
Tenāyaṁ samaṇo sukhī.

[¶114] This ascetic mustn’t have
carpets that for seven months
have been infested with fleas:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Santhāro sattamāsiko;
Uppāṭakehi sañchanno,
Tenāyaṁ samaṇo sukhī.

[¶115] This ascetic mustn’t have
seven widowed daughters
with one or two children each:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Vidhavā satta dhītaro;
Ekaputtā duputtā ca,
Tenāyaṁ samaṇo sukhī.

[¶116] This ascetic mustn’t have
a wife with sallow, blotchy skin
to wake him with a kick:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
Tenāyaṁ samaṇo sukhī.

[¶117] This ascetic mustn’t have
creditors knocking at dawn,
demanding, ‘Pay up! Pay up!’:
that’s why this ascetic is happy.”

> Pali: Na hi nūnimassa samaṇassa,
Paccūsamhi iṇāyikā;
Detha dethāti codenti,
Tenāyaṁ samaṇo sukhī”ti.

[¶118] “You’re right, brahmin, I don’t have
fourteen oxen
missing for the past six days:
that’s why I’m happy, brahmin.

> Pali: “Na hi mayhaṁ brāhmaṇa,
balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
tenāhaṁ brāhmaṇā sukhī.

[¶119] You’re right, brahmin, I don’t have
a field of sesame ruined,
with just one or two leaves:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
tenāhaṁ brāhmaṇā sukhī.

[¶120] You’re right, brahmin, I don’t have
rats in a vacant barn
dancing merrily:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
tenāhaṁ brāhmaṇā sukhī.

[¶121] You’re right, brahmin, I don’t have
carpets that for seven months
have been infested with fleas:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
santhāro sattamāsiko;
Uppāṭakehi sañchanno,
tenāhaṁ brāhmaṇā sukhī.

[¶122] You’re right, brahmin, I don’t have
seven widowed daughters
with one or two children each:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
vidhavā satta dhītaro;
Ekaputtā duputtā ca,
tenāhaṁ brāhmaṇā sukhī.

[¶123] You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
tenāhaṁ brāhmaṇā sukhī.

[¶124] You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”

> Pali: Na hi mayhaṁ brāhmaṇa,
paccūsamhi iṇāyikā;
Detha dethāti codenti,
tenāhaṁ brāhmaṇā sukhī”ti.

[¶125] When he had spoken, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶126] And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.

> Pali: Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶127] 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.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶128] > Pali: Arahantavaggo paṭhamo.

[¶129] > Pali: Tassuddānaṁ

[¶130] > Pali: Dhanañjānī ca akkosaṁ,
asurindaṁ bilaṅgikaṁ;
Ahiṁsakaṁ jaṭā ceva,
suddhikañceva aggikā;
Sundarikaṁ bahudhīta—
rena ca te dasāti.