An unexplained detail of this story is that Vessavaṇa’s mango tree is guarded by kumbhaṇdas. These odd beings are supposed to be the servants of Virūḷhaka, King of the South, and we would expect King Vessavaṇa to employ yakkhas as guards. They are qualified as kumbhaṇda-rakkhasa in the text, a rakkhasa being a kind of yakkha. Here we have yet another example of the vagaries which arise when we attempt to impose rigid classifications on the fantastic beings of the cakkavāḷa.
King Vessavaṇa has five daughters: Latā, Sajjā, Pavarā, Accimatī and Sutā. A story is told about a dancing contest held between them:
The five sisters were brought by King Sakka (of Tāvatiṃsa) to serve as dancers. Latā was the most pleasing, because of cleverness in singing and dancing.
At one time when the five sisters were sitting comfortably together a dispute arose among them concerning the skill of music. They went to their father, King Vessavaṇa, and asked, “Daddy (tāta), which among us is most skilled at dancing and so on?” “Daughters, call an assembly of devas to the shore of Lake Anotatta and perform for them there. Then your skill will be determined.” And so they did.
When Latā was dancing, the devaputtas526 could not control themselves. They were filled with mirth, snapping their fingers wildly,527 constantly cheering and shouting their praise, waving clothes in the air and making such an uproar that the Himavā trembled. But when the other sisters danced, the devaputtas sat as silent as cuckoo birds in the cold season. Thus the assembly made apparent the distinction of Latā. (Vv-a 32)
Latā had acquired such marvellous skill on account of the merit made in her previous human birth as a devout and dutiful wife (ibid.).
3:5:8 OTHER DEVAS OF THE CĀTUMAHĀRĀJIKA REALM
Although the special retinues of the Four Great Kings (cattāro mahārājāno) are the nāgas, supaṇṇas, yakkhas, kumbhaṇḍas and gandhabbas, these are not for the most part resident in the Cātumahārājika Realm on the slopes of Mt Sineru. The actual population of that realm is, instead, largely composed of devas. It may be assumed that this is, indeed, the most populous of the deva worlds, following the general principle that it is by far easier to be reborn in a lower realm than a higher one (SN 56:97 f., eng. 56:102 f.).
In general, rebirth into the sensual heavens is achieved through morality and generosity. In one passage in the Aṅguttāra Nikāya, discussing the different motivations for giving, it is stated that giving a gift with the thought, “this will be of benefit to me in my future births,” is considered the lowest kind of merit and leads to rebirth among the Cātumahārājika devas. Such a rebirth is not to be despised, however. It is still considered meritorious to give a gift with this motivation, and the happiness of even the lowest devas is said to make kingship among humans appear “miserable” (kapaṇa) by comparison (AN 8:42).
The devas of the Cātumahārājika Realm live for five hundred celestial years (saṃvaccharāni dibbāni) which is equivalent to nine million years in earthly terms (AN 8:42). We are told they are “long-lived, beautiful and have great happiness” (DN 33). There appears to be a great deal of variation among them, enjoying more or relatively less sense pleasure according to the merit they have made. While some have a retinue of attendants (orodha, literally a “harem”), (DN-a 1) others may be born into an “empty mansion” (suñña vimāna) like King Pāyāsi who, while he made many gifts, did so in a careless (asakkaccaṃ) manner (Vv-a 84).
Not all the Cātumahārājika devas manage to live up to their allotted span of five hundred celestial years. We hear of two kinds of deva who die prematurely: the khiḍḍāpadosikā devas, those “corrupted by play” and the manopadosikā devas, those “corrupted by mind.”528
The khiḍḍāpadosikā devas pass away because they are caught up in sensual delights and forget to eat:
These devas spend an excessive amount of time in laughter and play (DN 1). They become forgetful about their food. These devas, it is told, celebrating a festival in honour of their own great beauty and splendour, attained through their distinguished merit, become so absorbed in their great enjoyment that they do not even know whether they have eaten or not. But when they have passed up the time for even a single meal, though they eat and drink immediately afterwards, they pass away and cannot remain. Why? Because of the strength of their kamma-born heat element (kammajateja) and the delicacy of their material bodies (karajakāya). In the case of men, the kamma-born heat element is delicate, and the material body strong … But in the case of devas, the heat element is strong and the body delicate. If they pass up the time even for a single meal, they cannot endure. Just as a red or blue lotus placed on a heated rock at midday … would only perish, in the same way … these devas pass away and cannot remain. (DN-a 1)
Elsewhere it is said that these devas are “burnt up by delusion.”529 It should be noted that this form of deva-death is not limited to the Cātumahārājika realm, but may occur among the higher devas as well. In fact it may be even more common among them because, as we ascend through the sensual heavens, the pleasures become ever more enticing while the devas’ bodies become even more subtle.530
The manopadosikā devas, on the other hand, are found only in the Cātumahārājika realm (AENV p. 160). They are “burned up” not by play, but by envy and animosity.531
There are, bhikkhus, certain devas called “corrupted by mind” (manopadosikā). These devas contemplate each other with excessive envy. As a consequence, their minds become corrupted by anger towards one another. When their minds are corrupted by anger, their bodies and minds become exhausted, and consequently they pass away from that plane.532
One young deva among them, it is told, wishing to celebrate a festival, set out by chariot on the roadway along with his retinue. Another of those devas, going out for a walk, saw the first one riding ahead of him. He became angry and exclaimed: “That miserable wretch! There he is going along puffed up with rapture (pītiyā uddhumāto) to the bursting point, as if he had never seen a festival before.” The first, turning around and realizing that the other was angry—angry people being easy to recognize—became angry in turn and retorted” “What have you got to do with me, you hot-headed fellow? My prosperity was gained entirely by my own meritorious works (dānasīlādīnaṃ). It has nothing to do with you.
Now, if one of these devas gets angry, but the other remains unangered, the latter protects the former (from passing away). But if both get angry, the anger of one will become the condition for the anger of the other, and both will pass away with their harems weeping. This is a fixed law (dhammatā). (AENV p. 160)
Their mutually reinforcing anger reaches such intensity that it consumes the heart-base (hadayavatthu) and destroys their “extremely delicate material body.”533
The devas of this and all higher realms arise by way of “spontaneous birth” (opapātikayoni) appearing fully formed, in many cases sitting in the lap of a “parent” deva (SN-a 2:1). Although they do not reproduce sexually, sexuality is definitely a part of life in the sensual heavens. While we do not find this matter elaborated in the Pali sources, the Abhidharmakośa tells us that the devas of the Cātumahārājika and Tāvatiṃsa realms couple with one another in the manner of humans, except that the male does not emit semen, only “wind.” The force of desire is lessened as one moves up through the heavens, and the relations between the sexes increasingly refined. The Yāma devas do not engage in penetrative sex, but only embrace, the Tusita devas hold hands, the Nimmānarati smile at one another, and the Paranimmitavasavatti devas satisfy their desire merely by gazing upon one another.534
Two very important beings who are reckoned among the Cātumahārājika devas are Sūriya and Candimā, the devas of the sun and the moon. These celestial bodies were conceived to be the vimānas of those devas. (A vimāna is the magical dwelling place of a deva or other non-human being. It is usually translated as “mansion” but they are also mobile, able to travel through the air at the deva’s will, so in some contexts “chariot” works as well). The
sun is fifty yojānas in extent and the moon forty-nine. Sūriya dwells within the sun and guides its travels through the sky, as does Candimā within the moon. The sun is made of crystal (phalika, which might also mean quartz) and the moon of silver.535 The names Candimā and Sūriya may refer either to the devas, or to the celestial bodies which are their homes, and when it is necessary to distinguish between the two the epithet devaputto is appended to the name of the deva: Sūriyadevaputto or Candimādevaputto. Like other important devas, Sūriya and Candimā do not dwell alone in their vimānas, but have a suite of attendant devas (paricārakadevatā) (SN-ṭ 2:10).
From time to time, either the sun or the moon is seized by the monstrous asura Rāhu, who is jealous of their brilliance, causing what we know as an eclipse. He may just cover them partially with his hand or tongue, or he might take them whole into his mouth, swelling out his cheeks. At such times, the devas dwelling in the celestial vimānas feel as if they suddenly had been plunged into a dark hell realm, and are seized with fear for their lives. Rāhu, however, is unable to obstruct their progress for long because the motion of these bodies is determined by the laws of kamma (kammaniyāmasiddho), which no being can overcome. If he did not release them, his head would burst open or he would be dragged along and flung down.536
It appears, however, that Sūriya and Candimā themselves can, on occasion, alter their natural course:
Paṇḍita was a young sāmaṇera (novice-monk) and a student of Sāriputta. While on alms-round with his teacher, on the eighth day after his ordination, Paṇḍitasāmeṇera saw, as they progressed through the village, a number of workmen engaged in their tasks. Being wise beyond his years, the sight turned his young mind towards the Dhamma. “If farmers can channel water to go where they wish, if fletchers can shape stone into arrow-heads and wheel-wrights fashion wood into wagon-wheels, why cannot I shape the mind?”
Earnestly, he sought permission from Sāriputta to return to his hut and continue with his meditation. Sāriputta gave his blessing and promised to bring the lad a little food.
Paṇḍitasāmeṇera made rapid progress in his meditation, and before the morning was out had attained the first three fruits.537 The Buddha knew this by his psychic power, and so did the devas who set up a guard on the monastery grounds so that the sāmaṇera’s meditation would not be disturbed by so much as the sound of a falling leaf.
When Sāriputta returned from alms-round with some food for the sāmeṇera, the Buddha engaged him in conversation to delay him and leave Paṇḍita undisturbed. The young sāmeṇera was able to complete his inner work and attained to arahantship.538
However, it was now close to noon and the time for eating had nearly passed.539 To save the lad from going hungry, Sūriya and Candimā stopped the progress of their vimānas through the sky, and did not allow noon to arrive until after Paṇḍita had finished his meal. (Dhp-a 6,:5)
We are also told that both Sūriya and Candimā are sotāpannas (stream-enterers), having attained that state upon hearing the preaching of the Mahāsamaya Sutta (SN-a 2:10).
Pajjuna is a Cātumahārājika deva who rules over the wind and rain. He is called the king of the vassavalāhaka devas, (SN-a 1:39) the sky-dwelling devas of the weather. He sends the rain-clouds out of compassion for those beings that live dependent on rainfall (Th 1:1,1). When he attended the great assembly of devas (mahāsamaya) who came to see the Buddha it is said that he “came thundering.”540 He has a daughter named Kokanadā who once went to pay her respects to the Buddha (SN 1:39).
Maṇimekhalā (her name means “jewelled girdle”) is Cātumahārājika devī of the sea. She was appointed by the Four Great Kings to save righteous people who were shipwrecked from drowning. It appears, however, that she is somewhat negligent of her duties. She features in two Jātaka stories, and in both cases she was not immediately aware that such a person had been lost at sea, being distracted from her watch by the enjoyment of her deva pleasures (dibbasampattiṃ anubhavantiyā). In both stories, she only comes to the unfortunate sailor’s rescue after seven days when they are close to death. In one case she creates a magical ship laden with treasures for the drowning man to sail home in (Jāt 442). In the other case, she cradles him in her bosom and carries him through the air back to Jambudīpa: “thrilled by the divine touch” (dibbaphassena phuṭṭho) he falls into a swoon and awakens back in his home country (Jāt 539).
3:5:9 TĀVATIṂSA REALM OF THE THIRTY-THREE
Tāvatiṃsa is the second of the sensual saggas, and the highest realm still in contact with the earth. It is located at the peak of Mt Sineru, 84,000 yojana above “sea-level” (Vism 7.42). The name Tāvatiṃsa is a variant form of the numeral “thirty-three”541 and refers to the thirty-three chief devas of this realm, which form a kind of governing council of the world. The idea of there being thirty-three chief gods was a common Indo-Aryan heritage, and is also found in Vedic and Zoroastrian sources (PED) Loosely speaking, this is the realm that is the Indian equivalent to Olympus or Valhalla,
Nowhere can we find a definitive list of the Thirty-Three, although we are told that the first four seats in their council chamber were occupied by Sakka, Pajāpati, Varuna and Īsāna (SN-a 11:3). Other devas mentioned by name who are likely to be included in that number are Soma, Yasa, Venhu, Vissakamma and perhaps Sujā, the chief queen of Sakka and Mātali, the charioteer of the gods, if females and gandhabbas are allowed to be included.
However, it seems unlikely that any devī (female devas) are to be considered among the number of the Thirty-Three, given the Jātaka story which relates their origin:
At one time the Bodhisatta came to birth as a boy in a great family in the village of Macala, in the kingdom of Magadha. He was given the name of Magha. There were thirty-three families in that village, and when Magha had grown to manhood, all the principal men became his fast friends and under his influence strictly kept the five precepts and performed meritorious deeds.
They would go forth each day, every man carrying a tool, and repair the roads, dig wells and build rest-houses for travellers. After a while, the village headman grew uneasy as the moral influence of the thirty-three companions undermined his revenue from the sale of liquor and from the collection of fines from wrong-doers. He decided to make a false accusation of banditry against them.
The king ordered that the companions were to be trampled to death by the royal elephants. But because of the force of their merit, the elephants refused to harm them. The king asked them what magic spell (manta) they had, and Magha told them their magic was the five precepts. The king was pleased with them, released them and gave them great wealth.
The companions could now undertake even more magnificent acts of merit and decided to build a large hall (sāla) at the cross-roads. As the companions had by this time abandoned all desire for women (mātugāmesu pana vigatacchandatāya) they refused to let any woman share in their meritorious works. However, there were four women in Magha’s house, Sudhammā, Cittā, Nandā and Sujā and of these, the first three wanted very much to share in the merit of the good works.
To accomplish this, Sudhamma resorted to a ruse. She paid a carpenter to build a pinnacle (kaṇṇikā) and she put it away in the house. When the great hall was nearly complete, Magha was unable to obtain a pinnacle to complete the project and the carpenter told him there was no suitable wood to be had. Sudhamma brought her pinnacle forth, and offered it on condition that the women be allowed to share in the merit. Magha was reluctant at first, but at last relented.
So the lady Sudhamma contributed the pinnacle, Cittā had a pleasure grove (uyyāna) planted and Nandā saw to the digging of a water-tank. Sujā did nothing at all.
When in due time, all of these passed away, Magha was reborn as Sakka and together with his boon companions became the devas of the Thirty-Three (Tāvatiṃsa). The ladies Sudhammā, Cittā and Nandā were reborn as hand-maidens (pādaparicārikā) of Sakka but Sujā, who had given nothing at all, came to birth as a crane in a forest lake.542
3:5:10 PHYSICAL DESCRIPTION OF TĀVATIṂSA
The devas of Tāvatiṃsa dwell in a beautiful city made of gold, jewels and other precious materials. This city was said to have arisen by the power of the kamma made by Magha and his companions building the great hall.544
This city is ten-thousand yojana from the eastern gate to the western gate, and the same from north to south. It has two thousand gates in all, and is adorned with many parks and ponds. In the center is the mighty Palace of Victory (vejayanto nāma pāsādo), seven hundred yojana high, made of the seven precious things.545 It is adorned with a standard (dhaja) of three-hundred additional yojana.
On golden staffs are standards of jewel; on jewel staffs are standards of gold. On staffs of coral are standards of pearl; on staffs of pearl are standards of coral. There are staffs made of the seven precious things bearing standards of the seven precious things, and in the middle of these is the three-hundred yojana high standard, made of the seven precious things. The whole palace thus is one-thousand yojana in height.
In the city there is also a great tree, koviḷāra pāricchattaka,546 three hundred yojana around. At the foot of the tree, there is a stone slab sixty yojana long, fifty yojana wide and fifteen yojana thick. This slab is the rose-coloured throne of Sakka, king of the devas, the paṇḍukambalāsana. When he sits upon it, he sinks to the depth of half his body, when he stands it returns to its previous shape. (Dhp-a 2:7)
The Buddhist Cosmos Page 41