A young deity engages the Buddha in verse on with jantu, reflecting on past deeds, rebirth, and the pursuit of liberation.

SN 2.25 With Jantu

Evaṁ me sutaṁ

ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

“Sukhajīvino pure āsuṁ,
bhikkhū gotamasāvakā;
Anicchā piṇḍamesanā,
anicchā sayanāsanaṁ;
Loke aniccataṁ ñatvā,
dukkhassantaṁ akaṁsu te.

Dupposaṁ katvā attānaṁ,
gāme gāmaṇikā viya;
Bhutvā bhutvā nipajjanti,
parāgāresu mucchitā.

Saṅghassa añjaliṁ katvā,
idhekacce vadāmahaṁ;
Apaviddhā anāthā te,
yathā petā tatheva te.

Ye kho pamattā viharanti,
te me sandhāya bhāsitaṁ;
Ye appamattā viharanti,
namo tesaṁ karomahan”ti.

Reference Translation by Bhikkhu Sujato (CC0).

Evaṁ me sutaṁ

So I have heard.

ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

Then on the fifteenth day sabbath the godling Jantu went up to those mendicants and addressed them in verse:

“Sukhajīvino pure āsuṁ,

“The mendicants used to live happily,

bhikkhū gotamasāvakā;

as disciples of Gotama.

Anicchā piṇḍamesanā,

Desireless they sought alms;

anicchā sayanāsanaṁ;

desireless they used their lodgings.

Loke aniccataṁ ñatvā,

Knowing that the world was impermanent

dukkhassantaṁ akaṁsu te.

they made an end of suffering.

Dupposaṁ katvā attānaṁ,

But now they’ve made themselves hard to look after,

gāme gāmaṇikā viya;

like chiefs in a village.

Bhutvā bhutvā nipajjanti,

They eat and eat and then lie down,

parāgāresu mucchitā.

passed out in the homes of others.

Saṅghassa añjaliṁ katvā,

Having raised my cupped palms to the Saṅgha,

idhekacce vadāmahaṁ;

I speak here only about certain people.

Apaviddhā anāthā te,

They’re dregs, with no protector,

yathā petā tatheva te.

just like those who have passed away.

Ye kho pamattā viharanti,

I’m speaking about

te me sandhāya bhāsitaṁ;

those who live negligently.

Ye appamattā viharanti,

To those who live diligently

namo tesaṁ karomahan”ti.

I pay homage.”

Topics & Qualities:

Collectedness

Collectedness

A mental quality of composure where awareness is gathered, steady, rather than scattered or tense. In such collectedness, supported by mindfulness and right view, experience is clearly known and can be wisely contemplated.

Also known as: mental composure, stability of mind, stillness of mind, concentration, undistracted awareness
Pāli: samādhi, samāhita, susamāhita, sammāsamādhi
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Mindfulness

Mindfulness

Active presence of mind and lucid retention; the faculty that remembers the Dhamma, anchors attention to the chosen object or present experience, and guards the mind against unwholesome states.

Also known as: recollecting, remembering, keeping in mind, presence, awareness
Pāli: sati, anussati
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Suffering

Suffering

Unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering that is inherent in conditioned existence.

Also known as: discomfort, unpleasantness, discontentedness, dissatisfaction, stress, pain, disease, distress, affliction
Pāli: dukkha
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Last updated on July 27, 2026