The name means Raft (jāla-made.of inflatable cow or buffalo skins tied to a wooden platform used to convey people from one shore to the other) of Brahmā.
Many of these beliefs are still relevant in the modern world and thus the sutta provides Buddhist scholars with much information to ponder about the Buddha's teachings.
At the same time, a Brahmin called Suppiya, with his young apprentice, Brahmadatta, were also travelling in the same direction, tailing the convoy of the sangha.
Hearing this conversation, some monks discussed the nature of conflicting students and teachers the next morning.
They wondered how marvellous it was that the Buddha knew the various kinds of views to be found in people.
However, if someone speaks insulting or false accusations about me, the Dhamma, and the Sangha, then you should state which is wrong and point out the mistake by explaining that because of this proof and that, then that is not true, or it is not like that, that kind of thing is not us, or occurring in us."
"But if someone praises me, the Dhamma, or the Sangha; don't let this thing make you feel proud, joyful, and happy.
"In the first part, the Buddha elaborates precepts that made people praise him or the Sangha as worthy of reverence.
He begins by saying, "Monks, there are other things which are very deep (profound), very hard to understand, very difficult to perceive, so holy and sacred, unreached by means of mind, so subtle, that they are only to be understood and experienced by the wise.
These kind of beliefs have four origins: The abovementioned ascetics and Brahmins recalled how they had name, family, heirs, food, joy and sadness, then death and rebirth in their past lives.
The sentient beings in this time normally lived in the realm of Abhassara, in radiant light and nourished by celestial joy.
This human abandoned worldly affairs and became an ascetic, then by his devotion and practice, achieved the power to remember his one past life.
The second semi-eternalistic belief came from ascetics who were once Khiddapadosika gods, celestial beings that were too busy experiencing desire-based joy and fun and forgot to take their nutriments and therefore, died.
In the same cycle, they were reborn as ascetic Manopadosika gods, achieved the ability to remember their past life, and came to the conclusion, "Had we not been envious, we would have stayed strong and intelligent.
The people who embraced this belief concluded their faith based on their thoughts and logics as follow: "Here is what is called (atta) of eyes, nose, tongue, and our physical body, which are always changed.
The concept of ambiguous evasion or eel-wriggling (Pali: Amaravikkhepa) is introduced in the Brahmajala sutta.
The idea is that the person isn't considering the arguments presented (see Kalama Sutta), but stubbornly adhering to irrational agnosticism out of feelings of fear or hatred.
The proponents of these faiths proposed that Nibbana's state of bliss could be attained in the current life.
Since he does not view it in the wrong way, he realizes by himself the extinction of defilements (i.e., greed, anger, and ignorance of the Four Ariya Truths).
It implies that the beliefs come to conclusion due to the inability to see the truth, as they are seized by craving (clinging), agitated by longing (feeling).
Then, from this brief event (like lightning in the sky, in the comparison drawn by Nagasena in Milinda Panha), rise up feelings.
The Buddha states that Monks who have realized and understood the origin of contact of the six senses, and escaped the round of sufferings, would see Dhamma (Truth) of Precepts (Śīla), Concentration (Samadhi) and Wisdom (Pańńa) which surpassed all the wrong beliefs.
The Buddha then makes an analogy of a fisherman using a fine-meshed net to catch the fish in the pond.