Jāṇussoṇī untranslated

Jāṇussoṇī. A Mahā Sāla Brahmin, ranking with eminent Brahmins such as Caṅkī, Tārukkha, Pokkharasāti and Todeyya (Snp. p.115). He is mentioned as staying in Icchānaṅgala (MN.ii.196), where he evidently took part in the periodical gatherings of Brahmin leaders – and also at Manasākaṭa (DN.i.235). He was a follower of the Buddha, of whom he was a great admirer. He appears to have been in the habit of talking to well-known teachers of other schools and hearing their opinion of the Buddha, either for the purpose of comparing his own faith in him or of discovering their views. Two such conversations are recorded – one with Subha Todeyyaputta (MN.ii.209), the other with Pilotika (MN.i.175ff). His discussion with Pilotika he reported to the Buddha, who expanded it to form the Cūḷahatthipadopamasutta. The Buddha also preached to Jāṇussoṇī the Bhayabheravasutta (MN.i.16ff). Jāṇussoṇī’s permanent residence was Sāvatthī (DN­a.ii.399), and he often visited the Buddha at Jetavana, consulting him on many topics, such as: results of actions (AN.i.56), sandiṭṭhakanibbāna (AN.i.157), tevijja-Brahmins (AN.i.166), fearlessness of death (AN.ii.173), the ideals of various classes of persons (AN.iii.362), true celibacy (AN.iv.54), the Paccārohaṇī ceremony (AN.v.233ff., 249ff.), the efficacy of gifts (AN.v.269ff.), and eternalism and annihilation (SN.ii.76). He had a white chariot with silver fittings and white trappings drawn by four pure white mares. He would drive about in this, wearing white garments, turban-cloths and sandals and fanned by a white fan. The reins, the goads and the canopy were also of white. His chariot was considered the finest in all Sāvatthī (SN.v.4f; cp. MN.i.175 and ii.208). Buddhaghosa says that Jāṇussoṇī was not his personal name but the name of the rank he held as chaplain to the Kosala king. MN­a.i.90; according to AN­a. (i.308) it was the name of any noble family, members of which held this rank. Cp. Govindiye abhisiñci (at DN.ii.231).