Chapter Two Men and gods in

2.0 Introduction In this chapter, an attempt is mainly made to elucidate the relationship of men and gods that led Buddhism to raise arguments against theism, especially against the contemporary school, Vedic tradition. The general Buddhist attitude towards the existence of Devas is also explored herein.

2.1 Buddhist Standpoint on the Creator According to the Vedic tradition as depicted in the Buddhism^ the world including human beings and their duties is designed, created, and determinded by the Supreme Deity, that all events are predeterminded and controlled by Him ; therefore, He is absolutely responsible for all human deeds whether good or bad, and experiences happiness or suffering ; that in his present and future condition man is incapable of helping and saving himself without the Divine Grace since human beings become corrupted, doomed or emancipated only by the Divine Will and Grace.

Moreover, man's initiative, potentiality, will and effort as well as his fate and destiny entirely depend upon the Creator. The theistic standpoint or Issaranimmanavada may be illustrated by a passage in the following : "He is the Great Brahma [Mahabrahma), the Supreme One {Abhibhu), 33

the Omnipotent (Anabhibuto), the Omniscient (Annadatthudaso) , the Ruler (Vasavatti) , the Lord ilssaro) , the Maker (Katt<5) , the Creator (Nimm5t3) , the Father of all that are and are to be {Pita bhutabhavySnam) . All beings are His creation (Ninmita) ; and at His Will all beings come to existance {yena mayarh bhota Brahmuna) ." This formula which is recurrent in several Suttas descriptions of Brahma indicates that the supreme creator whose existence the Buddha questioned was not only a cosmological god-creator but also a teleological one who was responsible for the design and purpose of the universe. Another statement also runs such as, "Whatsoever happiness or suffering or the state of absence of suffering and happiness that mankind experiences all, that 2 is due to the creation of the Lord."

The Buddha criticizing the doctrine of the creation outlined above mainly focuses on the following grounds :

a) If it is according to the standpoint quoted above, then it is due to God's creation that people commit murder, theft, and unchaste deeds ; it is due to God's creation that they are covetous, malevolent and hold false views. Moreover, for those who uphold the belief in God's

1 DN. 3. 30. 2 AN. 1. 173. 34

creation, there is neither human will nor effort nor necessity to do this nor necessity to refrain 3 from doing this by themselves. b) If the creatures experience happiness and suffering due to God's creation, then surely they are created by an evil God in that even now they continually experience such painful, severe and

sharp sensuality,

c) If the Lord designs the life of the entire world, the glory and misery, the good and evil deeds being prevalent in this world, then G^fSdi'^Sfo^

//ic/' •,.'••••^-,'-5'\ alone is responsible, and man is but an instrume^.-r^^^'r^ .

5 \^"^'^' -^ ••-•,> of His providence. '^^''.^^"vj^ d) If Brahma were the Lord of the whole world and the Absolute Creator of all beings, then why has He ordained misfortune in the world ? Why did He not make this whole world happy ? For what purpose has He unjustly created the world with deceit ? Or the Lord Himself is of evil nature in that He has ordained injustice and the like, where there should have been justice and the like.

Buddhist tradition does not leave no room for the belief in the creation of God or Divine Grace. The Buddha is a realist and rationalist who

3 Ibid., 174. 4 MN. 2. 222.

5 Jat. 5 . 238. 6 Ibid., 6. 208. 35

claimed to see ^things as they really are' (Yatha- bhutam) , that is, to look at things through the eyes of a realist. He accepted man as man in the world of conditional existence, not determined by something beyond man, but by himself alone, whose present and future lies in his own hands, who is absolutely responsible for his own destiny and who is capable of improving his life and attaining the ultimate goal of life. The man possesses an element of initial effort [arabbhadhStu) r personal action (Purisakaro) , own actions {AttakSro), and that there are in man the elements of exertion {Nikkamadhatu), of endeavour (Parakkamadhatu) , of strength {Thamadhatu), of preseverence (TTiitidhatu) , and of enterprise {UpakkamadhSttu) , which make him 7 act of his own accord in various ways.

In this aspect, man is the creator of his own world, the master of his own life, the controller of his own fate and destiny under the causal law of Kamiaa. Man's conditions, such as sorrow or happiness and so, on depend on his own deeds and responsibility. The merits or demerits of actions performed by man accumulate, and in the course of time acquire a vital potency. In this connection, the earnest pursuit of a course of good action for the betterment of moral existence of mankind is always encouraged. The main purpose of Buddhism is to release beings from suffering, and speculations 7 AN. 3, 337. 36

concerning the origin of the universe are held to be immaterial to that task. They are not merely a waste of time but they may also postpone deliverance from suffering by engendering ill-will in oneself and in others.

From what has been explored in the preceding pages. Buddhism is primarily atheistic to nature in the sense that there is no an almighty god who creates the world and is responsible for everything. There are countless beings, both are super and sub-human beings, living in this infinite universe. The beings of one world-system are not isolated from those of another. Devas are more fortunate than human beings as far as sensual pleasures are concerned. They exist in a joyful abode and enjoy their life. They also possess certain powers which human beings usually lack. However, they are perishable and subject to Sarhsara, the cycle of repeated births and deaths, till the attainment of Nlbbana. We shall deal with the issues of relationship between men and a niomber of other beings in the vast universe according to the Pail Buddhism.

2.2 Three Spheres of Existence

With reference to the . The world has a great range and does not only refer to what we see and experience with the senses at the present time. It is kept in existence by beings 37

who have craving to be born in various ways according to their Kamma, the Buddha mentions the states of existence of beings that will be taking place after death, are dependent upon their Kamma (actions) according to which they may be born in the hell, in the animal world, in the realm of hungry ghosts, in the human realm, and in the heavenly realms. On the other hand, there are some other forms of life existing in other parts of the universe. The Buddha has mentioned that there are thirty-one planes of existence within the universe. They can be grouped into the three main 9 spheres as m the following :

2.2.1 Kamabhumi or Kamabhava, the sense- sphere, consisting of eleven planes of existence which are classified into : Four unhappiness planes or sub-human realms {Duggatibhumi), and Seven happiness planes {Sugatibhumi). 2.2.2 Rupabhumi or Rupabhava, the form-sphere, comprising of sixteen realms classified according to the levels of Jhanas, states of sense contemplation attained by meditation, to ecstasies cultivated.

Ibid., 3. 415. 9 DN. 3. 215 ; MN. 1. 294. 10 There are three terms, i.e. BhDmi, Bhava, and Loka, being synonymous. Each indicates the becoming, the planes, realms, or spheres of existence of beings. 38

2.2.3 Arupahhumi or Arupabhava, the formless- sphere, consisting of four realms which are totally devoid of matter or bodies through the respective highest levels of Jhanas.

The beings who are born in the three realms, whether Kamabhumi, Rupabhumi, or ArupaJbhumi corresponded to each Kamma, volitional actions, performed by an individual being. The high or low realms are depending on the force of Kamma. They are situated above the other according to the merits and demerits of their inhabitants. All the three spheres of existence are filled with beings arising and passing away, all of them bound to the wheel of Sarhsara. This wandering on and on through the various spheres, lodging for a while on this or that plane, is called Sarhsara. We shall discuss the three planes of existence respectively.

2.2.1 Kamabhumi- Sensual Spheres Kamabhumi may denote the spheres of twofold sensual aspects : 1) subjective sensuality or sense-desire which is directed to five senses objects, 2) objective sensuality which is mostly called Kamaguna, the cords of sensuality, the visible objects, sounds, smells, tastes, and bodily impressions, cognizable by organs- consciousness that are desirable, cherished, pleasant, lovely, sensuous and alluring. The so called Kamabhumi is made up of two main groups. 39

viz. Duggati, the unhappiness sphere, and Sugati, the happiness sphere.

a) Duggati also called Apaya means a realm of 11 miserable existence consisting of four states : i) Niraya, hells, woeful states where beings are subject to long-run suffering. It is the lowest of thirty-one abodes of living beings. It is meant only for punishment without happiness or refreshment. However, hells cannot be regarded as places of eternal punishment. It is due to the Kammic power that the inhabitants of hell no matter how many thousand of years they are tormented in hell, are not totally destroyed. The persons who are sinful in action, speech, and thought, are reborn in hell and suffer from various sorts of punishment. Upon the exhaustion of the unwholesome actions there is a possibility for beings born in such states to be reborn in blissful states as the result of their past wholesome actions.

PSll literature does not speak of one consistent system of hell. It describes various types of punishment for which different kinds of hell are conceived. The earliest is the hell where seven kinds of torture are inflicted. First, the guardians of Niraya torment a sinner with fivefold pinions. They drive a hot iron stake each through

11 Iti. 93. 40

his hands and feet and a fifth one through the middle of his chest. Second, they put him down and flay him with hatchets. Third, they place him with head downwards and plane him with knives. Fourth, they fix him to a chariot and drive it to and fro over the burning ground. Fifth, they lift him up on a great heap of burning goal. Sixth, they take him with feet up and head down and cast him into a blazing copper cauldron. And seventh, they throw him into the Great Hell, Mahaniraya. According to Majjhima Nikaya, those who have seen the - Messengers (Devadutas), i.e. birth, old age, disease, and death, and do not abstain from deeds are subject to such torments.1 2 ''ff^

ii) Tiracchana, the animal kingdom, living beings live in fear of being killed or harmed by others ; or if carnivorous themselves they are driven on by urges to kill others, while all fear starvation about which they can do almost nothing. Animals suffer, many of them, in being used for man's own purposes. They must also bear the brunt of heat and cold, of parasites and diseases without being able to do anything effective to cure these ills. It is difficult for a being, experiencing an animal life to get a chance to do something meritorious or even to understand the advantages of doing so, thus preventing the attainment of human birth until

12 MN. 3. 178-183, 41

some results of good actions from the distant past arises and gives freedom from continued becoming in the animal state.

iii) Peta, it refers to the hungry departed beings, or those absolutely devoid happiness. A Peta cannot directly take any worldly comforts such as food, drink, etc., it is only the gifts which are made to a human being and merits (Punna) thereof are transferred to the peta. The benefactor gives a gift (Dana) to the virtuous receivers and declares that the act of charity to be the Peta's. Having declared thus, the act of giving becomes the peta's in actuality. But if the kinsmen after their death rise up in the other Bhumis such as Niraya or Devas, they will not be able to get the merits dedicated to them. However, the benefactor will not be without reward, since Dana is the first step for cultivating higher virtues, i.e. Slla and . There are four kinds of Petas : 1) Vantasika peta, a peta who feed on vomit, 2) Khuppipasapeta, a peta who is always hunger and thirst, 3) Nijjhamatan hikapeta, a peta who is consumed by thirst, and 4) Paradattupajlvlpeta, a peta who live on the gifts of others. iv) , the demons, Asura literally means those who do not shine or those who do not sport. On the other hand, those who are hostile to

13 Milind. 294. 42

virtue and goodness are called Asuras. It is not pleasant to be reborn among Asuras. In fact, they were originally celestial gods dwelling in Tavatimsa together with other gods, and possessed of great power but driven out of the heaven because of their quarrelsome and careless nature. We are informed that when Sakka as god Indra in Vedic mythology with his followers was born in the Asuras' world which later is known as TSvatirhsa, the Asuras prepared a special drink called Gandapana for the new born Devas. They did not drink, whereas the Asuras did, and became unconscious and were thrown to the bottom of Sumeru Mountain. When they regained consciousness, they made a vow never to drink intoxicants (SurS) again, because of which they were thrown from their world. Since that time, they have to battle against gods in the heaven as to take over their own heaven but they are always defeated.

b) Sugati, it means a blissful state, consisting of seven stages of happiness planes in the sense-sphere, i.e. one realm for human beings and six for heavenly beings : i) Manussa literally means those who have an uplifted or developed mind. Human beings occupy a significant place in the Buddhist cosmology, because they have the power of decision. The realm of human beings is a mixture of both suffering and happiness which depends on their 43

actions in the present and the previous lives. Men who experience this mixture will not always be lulled into a sense of false security by too much pleasure and, having the great advantage of being fairy intelligent, are thus capable of doing something about their woes. A man may decide to devote himself to be selfish, unskilful ends, a mere existence, or to give purpose to his life by the practice of skilful deeds which will make others and himself happy. It is true that there is a backlog of habit-tendencies from the past to influence him. Still, in many cases, a man can make the vital decision to shape his life in this way or that. In doing so, he also gives shape to his future existence, skilful deeds increase the power of good in the mind thus ensuring a happy ; unskilful deeds will only be productive, through the strengthening of a warped and diseased mind, of miserable future existences.

It is a man who can experience, if he wishes, enlightenment and becomes as the Buddha and the Arahants. This is the greatest blessing, for not only secure the tranquillity of one person's salvation is gained but out of compassion the way is shown to many others. To be born as a man is especially precious, a great opportunity not to be wasted. As the Buddha says : Kiccho manussa- patilabho, kiccham maccana jlvitam , Kaccham saddhammassavanam, kiccho buddhana muppado, "Hard is it to be born as man, hard is the life of the 44

mortals, hard is it to get the opportunity of hearing the sublime truth, and hard, indeed, is 14 the arising of a Buddha." ii) CStummaharaj ika, the lowest of the heavenly realms where the guardian deities of the four Devas reside with their followers. iii) Tavatimsa, the celestial realm of the thirty three Devas led by Sakka or Indra. iv) Yama, the celestial realm of the so- called Yama gods. v) Tusita, the celestial realm of the satisfied gods. vi) Nimmanarati, the celestial realm of the gods who rejoice in their own creations. Vii) Paraniimaitavasavatti, the celestial realm of the gods who lord over the creations of others.

The last six spheres, i.e. 2-7 are the realms of Devas whose physical forms are more subtle and refined than those of human beings and are imperceptible to the naked eyes. Though the gods possessing miraculous power can shake the earth, they are not free from Sarhsara. They are subject to change and death. Their lease of life varies according to the merits they earn. These are ways in which the Devas may die and leave the heaven :

14 Dhp. 182. 15 SN. 5. 423. 45

1) Ayukkhaya, the expiration of the life span, 2) Punnakkhaya, the expiration of , 3) ahSrakkhaya, the expiration of the food, and 4) KodhahetUf the expiration because of the force of being jealousy at the glory of another which leads to anger.

Buddhaghosa, the great commentator, explains that one who has perfomed many works of merit, is born in the world of gods, and having stayed there till the end of his life-span he takes rebirth in a higher and a still higher state of existence. Such is said to be the way of passing away because the term of life has come to an end. For him who has acquired little merit, it disappears within a short time. He passes away during his life-span. Such is said to be the way of passing away for a god whose merit has been exhausted. As regards the next case, while enjoying the sense pleasures, the god forgets to take his food and consequently passes away through physical exhaustion. Such is said to be the way of passing away through lack of nutrition. In the last case, envying another's property, the god becomes irritated, passes away and is said to have done so because of ill temper.

2.2.2 Rupabhumi- Material Spheres

16 DhpA. 1. cit. The Commentary , Vol. 1, The Department of Pall, University of Rangoon, tr. (Burma : Union Buddhasasana Council), p. 69. 46

There are sixteen realms in Rupabhuml classified according to the result of four Rupa- Jhanas, states of serene contemplation attained by meditation. Those who are reborn in these realms are called Rupabrahmas. They enjoy the Jhanic bliss which is the result of meditation and is without sensual pleasures. They consist of sixteen types of celestial beings ranging from the lowest to the highest levels. The following are the so- 17 called sixteen realms :

(1) Those who attained the First Jhana can be born in any of the three realms in accordance with their power of meditation, namely, Brahmaparisajja for those who get inconsiderable efficiency in the absorption, Brahmapurohita for those who stay in between or reach the middle of the first JhSna, and MahSbrahma for those who complete the attainment of the first Jhana.

(2) Those who attained the Second Jhana can be born in any of three higher realms in accordance with their meditation levels of slight, middle or full, i.e. ParittSbha, AppamanSbha, and Abhassara.

17 Phra Dhammapitaka, Dictionary of Buddhism, (Thailand : Mahachula Buddhist University, 2000), pp.317-318. 47

(3) Those who attained the Third Jhana can be born in another three higher realms, namely, Parittasubha^ Appamanasubha, and Subhaklnha.

(4) Those who attained the Forth Jhana can be born in the highest form-spheres: Vehapphala^ Asanhasatta, and the realm of the pure abodes called Suddhavasa which are siabdivided into five realms, viz. Aviha, Atappa, Sudassa^ Sudassi, and Akanittha.

2.2.3 Arupabhumi - Immaterial Spheres There are four planes of Arupabhumi which are totally devoid of matter or bodies. They are the realms where mind alone exists without matter, just as it is possible for an iron bar to be suspended in the air because it has been flug there, and it remains as long as it retains any unexpended momentum, even so the formless being appears through being flug into that state by powerful mind force, there it remains till that momentum is expanded. This is a temporary separation of mind and matter which normally co­ exist. The four planes of Arupabhumi are divided according to the four Arupa-Jhanas as under : l.Akasanancayatana, the sphere of the conception of infinite space. 2 .Vinnanancayatana, the sphere of the conception of infinite consciousness. 3.akincahnayatana, the sphere of the conception of nothingness. 48

4.NevasanhanSsahnayatana, the sphere of 18 neither perception nor non-perception.

Table No.l 31 Planes of existence {BhUmi) in SarnsSra

Kamabhumi 11 1.Niraya (Sense - Spheres) 2.Tiracchana Apayabhumi 4 3.Peta 4.Asura

S.Manussa Manussaloka 1 6. Catuiranahara j i ka V.Tavatimsa

8. Yama Devaloka 6 9.Tusita 10. Niinmanarati 11. Paraniitimitavasavatti Rupabhumi 16 12.Brahmaparisajja Brahmaloka (Form - Spheres) 13.Brahmapurohita 16 14.Mahabrahma IS.Parittabha 16. Appamanabha

IV.Abhassara IS.Parittasubha 19.Appamanasubha

20.Subhakinha 21.Vehapphala 22.Asanni 23.Aviha 24.Atappa

18 DN. 3. 224 ; SN. 4. 227. 49

25.Sudassa 26.Sudassi (Suddhavasa 5) 27.Akanittha

Arupabhumi 4 28.Akasanaflcayatana Arupa-Brahmaloka (Formless 2 9.Vinnanancayatana 4 Spheres) 30.Akincannayatana 31 .Nevasannanasafinayatana

The beings born in these realms are formless and without consciousness, only a material flux exists. Mind is temporarily suspended while the force of the respective Jhana lasts. Normally, both mind and body is inseparable, but in these spheres of existence by the power of meditation it is possible, at times, to separate matter form mind.

Again, the beings who are born in any three worlds are never at any time able to maintain themselves permanently. They perish and are separated from those treasures. When it reaches the time their lives come to an end, they wander around and go back and forth in these three realms. It is one's kamma that determines the types of rebirths which varies according to the skilfulness and unskilfulness of one's actions until realization of Nibbana. As it is said in Dhammapada, "Some are born in the womb, the wicked are born in hell, the pious to heavens go, the 50

19 Stainless ones pass into NibbSna." An individual's upliftment or downfall depends on his Kamma, the lowest being may, by progressing in virtuous deeds, rise to the highest rank, while the most elevated persons can suffer a downfall with the exception of the Buddhas and Arahants who are destined to get Nibbana, the final goal.

2.3 Kamma in relation to Rebirth

The discussion that has just been made so far, deals with Kamma as a means of action in the world. The fCamina-doctrine is the cosmic law of cause and effect as well as the moral law of beings. Kamma in its cosmic aspect is the natural law {DhammatS) , the law of conditionality or of relativity (Paccaya) , which governs the whole universe. This is evidenced by Buddha's saying that "By means of Kamma the world goes on, by 20 means of Kamma mankind goes on." Therefore, the law of Kamma as the first cause of the universe denies the authority of a creator or almighty god, and admits that everything which comes into existence must have a cause, "When this exists, then this exists, because this arises, this also arises. When this ceases to exist, this also ceases to exist, because this ceases to exist.

19 Dhp. 126. 20 SN. 1. 654. 51

21 this also ceases to exist." Closely associated with the doctrine of Kanma is the doctrine of Sams3ra or Punabbava (Rebirth) , as one is incomplete without the other. Rebirth is a result of Kamma (Kammavipaka) . Kamma and VipSka are inevitable concomitants. It implies that according to Buddhism, one's present life cannot come out of nothing, but it must be the outcome of the previous existence or the past Kamma. The fundamental law of Kamma lies in Samyutta nikSya, "A man is whatever he makes of himself ; he himself reaps the results of that which has 22 been sown by him, whether good or bad." To take birth in any existence is the ripening of the fruits of volitional actions. Hence, Buddhism regards rebirth as a corollary to the law of Kamma. It is tantamount to saying that belief in the Kamma-doctrine presupposes belief in Sarhsara. SarnsSra is beginningless, that is, there is no beginning for beings who wrapped by ignorance, fettered by desire and who move on the wheel of rebirth. The Buddha describes the round of rebirth of beings with a metaphor, "Just as a dog on a leash is running around the stake to which it is bound, even so those who are untrained in the Four

2] Ibid., 2. 27-2J 22 Ibid., 1. 10. 52

Noble Truths regard the five Khandhas 23 as the 24 self. Yet they are not released from suffering."

According to the doctrine of rebirth, there is a continuity of individuality in various places of existence. Such a rebirth is either in the sentient existence (Kamajbhava) , the form existence {Rupabhava) , or the formless existence {Arnpa bhava) . The idea of rebirth refers to the law of change in the light of continuity of individuality which means a stream of consciousness (VinnSnasota) or a stream of becoming (Bhavahgasota), consisting of Kammic energy that renders the rebirth or rebecoming possible. Life exists in the state of perpetual flux which is changeable, that is, the material object arises and perishes every moment. The matter appears as relatively permanent due to the continuity of consciousness, kept following by the inherent force of Kamma. A being is so called because it is fast entangled with desire and attachment which are concerned with the five

23 Khanda means the five groups of existence or clinging or aggregates in which the Buddha has summed up all the physical and mental phenomena of existence, and which appear to the ignorant man as his Ego, or personality. The Five are : l)KOpa-the corporeality, 2)Vedana-the feeling, 3) Sai5fi5-the perception, 4) Saiikhara-the mental formation, and 5) Vir3i5a/7a-the consciousness. 24 SN.3.150. 53

25 Khandhas. Both conscious- ness and matter have the same type of existence, that is, instantaneous being. They are momentary (K'hai7iA:a) . Both are neither being nor non-being ; rather it is becoming which keeps on moving.

Kamma is an agent of rebirth or rebecoming in different planes of life ; Kamma is the cause of rebirth, whereas the rebirth is proof of the validity of Kamma. The Buddha when asked as to what are the causes of rebirth, replies that it is caused by the Kammas of their respective nature, that is, the Kammas of sensual nature produce sensual planes ; the Kammas of meditation-level based on form produce the planes of form ; and the Kamma of the nature of meditation based on formlessness produce the planes of formlessness. Therefore, Kamma is comparable to a field, rebirth - linking consciousness [Patisandhi- Vinhana) to a seed, desire (ra/7iaa) to the sap or life-force within the seed. For Kamma or volitional action of beings hindered by ignorance and bound by desire, takes place in sensual planes, material pl^^^^^or immaterial planes.

It is evident from the above discussroR==*that rebecoming is made possible through the combined

25 Ibid., 188. 26 AN. 1. 222-224, 54

functions of three conditions, namely, 1) Kamma, 2) desire, and 3) consciousness. It is consciousness that is reborn. It is the seed that will grow if planted in the soil of Kamma and watered by desire, and if some external conditions are also present. The new individual arises as a result of the combination of the aforesaid factors. Buddhism also maintains that the departed person may go to a higher or lower plane impelled by his Kamma. If Kamma is the cause of rebirth, what is the cause of Kamma ? AvijjS is the cause of Kamma as it is stated thus, ^'Dependence on 27 ignorance arise /Cainma-formations {Sankhara) ." "A worse taint than these is Ignorance, the worst of 28 all taints." A man influenced by ignorance performs volitional Kamma of the body, of speech, or of mind which makes existence in the realm of sentient beings, of form, and of formless existence. Such a Kamma is coessential with its ripening, either here and now or on the next 29 appearance or m some subsequent period.

Another root of Kamma is Tanh5 or desire which is the ally of ignorance. The Buddha declares that ignorance produces desire ; it is the root of desire for existence. The unsatisfied desire is

27 SN. 2. 1. 28 Dhp, 243. 29 AN,1.134. 55

the cause of rebirth. The Buddha coirpares desire with the house-builder ; because of not finding the desire, he had made the attempts through the rounds of many births. Besides, desire is also compared with one's ties, and by destroying 31 desire, one attains Nibbana. Samyutta Nikaya supports this, "The man is tied by desire, by eradicating the desire he is free, and by abandoning the desire every bond is severed ,32

It is generally regarded that ignor^nciev desire are the cause of rebirth in accordande^- the law of Paticcasamuppada. To stop rebirth one has to extinguish all desires, and to eradicate desire one has to destroy ignorance. Through the utter cessation of ignorance extinguishes all 33 kinds of Kammas and their fields. When ignorance is destroyed, the worthlessness of every such rebirth is perceived and the paramount need for the repeated births is entirely destroyed.

2.4 How to be a deva To be born in any plane of existence is due to a reproductive Kamma. One can be born in a lower

30 Dhp. 153-154 31 SN. 1 . 9. 32 Ibid., 79. 33 AN. 2. 157. 56

or higher sphere according to the base of one's meritorious or unmeritorious deeds. The Buddha does not follow the concept of a supreme creator which is prevalent in the contemporary circumstances. In BrahmajSla Sutta, the name of Supreme God worshiped by the public is Brahma. He is described as "the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, the Father of all". The Buddha rejects such conceptions of Brahma and says, ^^The Tath5gata, not grasping after that conception, is 34 set free". All beings, including the so called Brahma, are said to have come into existence on account of their own past, present, and future deeds. Therefore, Buddhism classifies the types of 35 devas into three criteria : (1) Sammatideva, gods by public convention, (2) Upapattideva, gods by spontaneous rebirth, (3) Visuddhideva, gods by their own purity.

Of these, the first type means human beings of the high rank in human world, such as kings, emperors, rulers, and so on.The second kind signifies those who are born in any of heavenly states {Devaloka) , taking birth only through the instantaneous mode of birth [Opap^tika) . The third type implies those who are fully perfected saints whose minds have been freed from the intoxicants

34 DN. 1. 18, 22. Nd^ 307. 57

and are disciples, that is, those who have attained the ultimate goal of life, NibbSna such as Buddhas, Arahants. Now let us deal with the aforesaid devas in details one by one.

2.4.1 Sammatideva

The rulers or kings, according to PSll Buddhism, are called Devas by common agreement when violence and other social evils come into existence. Then and thereby, the people, lamenting the appearance of such social evils, gathered together and harmoniously decided to elect a proper person who can reprove those who deserve to be reproved, to censure those who deserve to be censured, to banish those who deserve to be banished. When they fixed their choice among themselves upon the best and most capable individual, the latter accepted their offer on the above terms. Thereupon, he was successively known by three standing phrases :

a) Mahasammata, the great elected one, because of being elected by the multitude of people, b) Khattiya, the lord of lands, because of his function regarding the protection of lands, c) Raja, the source of pleasure, because of his high ability to please the people through his administrative functions and by means of observing the principle of righteousness.

36 DN. 3. 84, 58

The kings or capable rulers are regarded to be of their subjects ; all subjects and whole kingdom are cared for, protected and preserved by them. They possess virtue and wisdom, and 37 understand what are bad or good statements. They can not be called as common persons and can not be paired with anyone else in their realms, because they are the lords of men as soon as they have obtained the titles. Subjects need the king for protection, and they go to the king for the sake of honour and security. Thus the eitployees and subjects address the king as Deva, i.e. a person whose honourable estate is as high as god's. A king is considered to be "god on earth", or "god in the public opinion", i.e. Sammatideva (the conventional god) recognized by people, because he is supposed to observe the twofold virtue, namely, Devadhamma : DHiri, the sense of shame in doing evils, an innate sense of shame over moral transgression, 2} Ottappa, fear of the results of wrong-doing, the conscientious shrinking back form doing evil things.

While moral shame and fear of wrong-doing are united in the common task of protecting the mind from moral defilement, they differ in their individual characteristics and modes of operation.

37 Jat. 5. 345. 38 AN. 1. 51 ; It. 36. 59

Hiri has an internal reference ; it is rooted in self-respect and induces us to shrink from wrong­ doing out of a feeling of personal honour. Ottappa has an external orientation. It is the voice of conscience of moral transgression : blame and punishment by others, the painful Karamic of evil deeds, the impediment to our de£ liberation from suffering.

These two moral qualities are also known as Lokapaladhamma, the world guardians, the underlying safeguards of morality, the protectors of both the individual and society as a whole. The Buddha gives them this designation because as long as these two states prevail in people's hearts, the moral standards of the world remain intact, while when their influence wanes the human world falls into unabashed promiscuty and violence, becoming almost indistinguishable from the animal realm. The two criteria are also regarded as the fundamental percepts for the basic development of mind of those who are born as human beings and gods. It is only the aforementioned Dhamma or virtue that can make a man ^a Deva in human-form' while living. In a way that is typical of early Buddhism, this charming passage shows how the concept of Devas has been fully translated from a former cosmic interpretation to a here-and-now entirely ethical understanding. 60

Since the accumulation of merit is believed to be rewarded by birth in high estate and in happy conditions of life, the king is thought to have been a great ^merit-maker' in his former lives ; otherwise he could not have been born a king ; beggars and the like of low station are, on the contrary, believed to be paying for the demerits acquired by their evil deeds in their previous 39 lives. The king is endowed with a fivefold strength, namely, physical strength, material strength, the strength of officials, the strength of nobility ; the strength of wisdom.'^ He understands the principle of utility, of righteousness, of measure, of time, and the communities of men. He is well-born, handsome, wealthy, powerful and generous to the religious men, the poor, the orphans, the beggars and all people ; he is a doer of good deeds, a learned man in all possible fields of knowledge ; he is expert, intelligent, being able to judge rightly 41 things of the past, present and future.

The ideal king is specially admonished to observe Dasarajadhamma, the ten royal virtues.

39 SN. 1. 93. 40 Jat. 5. 120. 41 DN. 1. 137. 61

upon which his kingship is founded.^^^^^^^n royal 42 virtues are as follows : 1) Dana : The king should practise the virtue of charity, generosity and reward. He should not be enslaved by the craving for and attachment to material gains, nor seek them merely for his own pleasure and satisfaction ; he should rather seek material gains to help others and to contribute to their welfare. 2) Slla : The king should observe the five basic principles of moral conduct called Pancasila, namely, abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, and abstaining from intoxicants causing heedlessness. 3) Pariccaga : The king should practise the virtue of self-sacrifice in order to devote himself for the good of people, and be willing to sacrifice his personal comforts, name, fame and even his own life in the interests of people, holding that the happiness and welfare of himself lies in those of his subjects and that what is in the interest of the subjects should be also in the interest of a king himself. 4) Ajjava : The king should practise the virtue of honesty and integrity, should be free from fear in discharge of his office, should be sincere and faithful in his intentions and should not deceive the public.

42 Jat. 2. 367 ; 3. 273 ; 5. 378. 62

5) Maddava : The king should practise the virtue of gentleness, politeness, and friendliness, and be possessed of a genial temperament. 6) rapa : The king should practise the virtue of austerity in habits and lead a simple life, he should not indulge in a life of material luxury, but should be self-controlled and self- disciplined. 7) Akkodha : The king should practise the virtue of freedom from hatred, ill-will, enmity, and should bear no grudge against anybody. 8) Ahiffisa : The king should practise the virtue of non-violence which means not only that he should harm nobody, but also that he should try to promote peace by avoiding and preventing war or any other undertaking that involves violence.

9) Khanti : The king should practise the virtue of patience, forbearance, and tolerance, being able to bear hardships, difficulties and insults. 10)Avirodhana : The king should practise the virtue of non-opposition ; he should not oppose the will and demand of the people, nor should he obstruct any measures that are conductive to the interests and welfare of his people, but he should rule the country in conformity with the will of people and the principle of righteousness.

By his examplary reaction, a king, a leader, influences, for good or bad, for weal or woe, the 63

material as well as the spiritual condition of those who live under his rule, and he thus determines their happiness or misery. At such times when the king is unrighteous {Adhanmika), so are his followers, the moon and the sun deviate from their common courses, so do constellations and stars, days and nights, months, seasons and years, the winds blow wrong, the rain-god does not pour down showers of rain, the corps ripen in the wrong season ; and this occuring so, men who live on such crops are short-lived, look badly, are weak and sick. Converesly, when the king, the ruler, is righteous (Dhammika), the reverse 43 consequences follow. Here we quote the beautiful verses uttered by the Buddha : "When the kine are crossing, if the leading bull swerve, they all go swerving, following his lead. So among men, if he who's reckoned best live not aright, much more do other folk. If the Raja be unrighteous, the whole realm dwells in woe. When kine are crossing, if the leading bull go straight, they all go straight because his course is straight. So among men, if he who's reckoned best live righteously, the others do so too ; the whole realm dwells in happiness if the Raja lives 44 aright."

43 AN. 2. 74. 44 Ibid., 75 / Jat. 3. 3 ; 5. 222. 64

2.4.2 Upapattideva When the physical body is no more capable of functioning, energies do not die with it, but continue to take some other shape or form which is called another life. The Kammic force manifesting itself in the form of a humand being can also manifest in any forms of beings such as animal, gods. This can happen if a man has chance to develop his positive or negative force. This force, namely, Tanha (craving, desire, thirst to live) , does not end with the non-functioning of the body but continues to manifest itself in another form, producing re-existence which is called rebirth. Hence, all beings have a chance to be born as a deva, if they have committed good acts while living. The divine nature of the man's mind adopted by a being can condition the being to be born a Deva. On the other hand, a person who is born in human form, owing to certain mental abuses during a previous birth, could be reborn as a Deva when the Kammic force conditioning his birth as a human being is expended and the good Karama which was stored becomes dominant. There are, according to Buddhism, four kinds of births {Yoni) as under 45

1) Jalahuja, the viviparous or birth from a womb, womb-born creatures, 2) Andaja, the oviparous or born from an egg.

45 DN. 3. 230 ; MN. 1. 73. 65

3) Samsedaja, the putrescence-born, moisture- born creatures, 4)Opapatika, the spontaneously born-creatures.

The above mentioned are in another sense the manners of taking birth on the part of sentient beings. The first kind refers to the birth of mammals which include men and some other animals born from the mothers' wombs such as cats, dogs, horses and so forth. The second kind is birth from eggs which have to be hatched outside the mothers' bodies such as the birth of hens, ducks, and birds. The third kind implies the birth of lower animals or germs which takes place in filthy matter, although some may be produced from eggs, birth by division of cells should be also included in this group. Another viewpoint is that among those hatched from eggs, the red'-blooded shoulc classified oviparous, whereas the white-i the filth-born.

The fourth type of unseen beings such as ghosts, demons, and other celestial beings, takes birth without parents but with the mere forces of accumulated Kanma in the previous lives. They have at the moment of birth a full-grown body, complete with limbs and organs and their faculties such as seeing, hearing, etc., thus not having to undergo the period of infancy or childhood. They are free from illness and remain so until the time of death. At the moment of death they instantly 66

disappear, leaving no corpse or remains to be seen. Their approaching death is indicated by the following five signs : 1) their garments become dirty, 2) the flowers they wear wither,' 3) sweat collects in their armpits, 4) their bodies lose their shining colour, and 5) they become restless 46 on their seats. After their heavenly existence, most gods are reborn on earth ; however, some gods may even during their heavenly existence transcend to higher realms, or realize Nibbana, and need not return to be born.

In PotthapSda Sutta, wherein the Buddha is quoted as describing to a mendidant named Potthapada, the body of the Opapatika is made up of the mind-element {Manomaya), complete with organs and limbs, and endowed with good faculties. In a way these unseen planes may be classified as follows : 1) The realms of woe, i.e. Hell-beings, Hungry ghosts, and Demons. 2) The six celestial realms of sensuality, i.e. Catummaharajika, Tavatirhsar Yama, Tusita, Nimmanarati, and Paranimmitavasavatti.

46 DNA. 2. 427. 47 Supreme Patriarch Prince Vajirananavarorasa, Dharcaaavibh&ga Part 2, (Thailand : Mahamakut Buddhist University, 1995), p. 83. 67

3)The sixteen form planes, i.e. Brahmaparisajja, Brahmapurohita, MahSbrahma, Parittabha, Appamana- bha, Abhassara, Parittasubha, Appamanasubha, Subhakinha, Vehapphala, Asannasatta^ Aviha, Atappa, Sudassa, Sudassl, and Akanittha. 4) The four formless planes, i.e. AkasSnahcaya tana, Vinnanancayatana, akihcahhayatana, and hlevasahhanasahhaya tana.

To be born a Deva one can reach only through progress in meritorious deeds. This fact is borne out by the story of a Deva named Samana. A certain young man having faith in the teaching of the Buddha got himself admitted into the Saiigha. Then he decided to practise meditation. He went to a solitary abode in the forest and devoted himself incessantly to the practice of meditation. His efforts at meditation were very strenuous. Thus striving day and night and getting enervated by lack of sufficient food, he was suddenly seized with a paralytic stroke which caused him instant death. Although he has put in a great deal of effort in the practice of meditation, he passed away with out even attaining the stage of Sotapanna, the stream-enterer.

Because of Tanha, desire, which the has not yet eradicated, he has to go through Samsara, the round of existence again ; but in the consequence of the merit he has acquired in the 68

practice of meditation, a magnificent celestial palace awaits him in the celestial abode of the Tavatimsa. By spontaneous manifestation he appeared as if just awakened from sleep at the entrance of the palace, a celestial being resplendent in full celestial attire. He did not realize that he has taken a new existence in a new world. He thought that he was still a Bhikkhu of the human world. The celestial maidens (Accharas) who are awaiting his arrival brought a body-length mirror and placed it in front of him. On seeing his reflection in the mirror, he finally realized that he has left the human world and has arisen in 48 the celestial realm.

Moreover, the Suttanta Pitaka prescribes various qualifications for a rebirth in heaven. Thus, the Samanhaphala Sutta in Dlgha Nikaya states that those who are righteous in body, speech, and thought, are of right view and do 49 right work are reborn in heaven after death.

Samyutta Nikaya states that a woman who is faithful, modest, scrupulous, not wrathful, not grudging, not envious, not stingy, not adulteress, moral, having wide knowledge, energetic, not muddle-headed, and rich in wisdom is destined for 48 Acchara Sutta, cit. in U Ko Lay, Essence of Tipitaka, (Nasik : Vipassana Research Institute, 1998), pp.110-111. 49 DN. 1. 82. 69

heaven. The same Nikaya informs us how people who hush their passions and follow the Noble Truth, Ariyasacca, are entitled to reach heaven. It is also said that one can reach the heavenly realm if one has unwavering loyalty to the Buddha, Dhamma, 51 and Saiigha and virtues dear to the noble ones. Ahguttara Nikaya adds that those who are believers [in the Triple Gems, i.e. Buddha, Dhamma, and Sahgha], have morality, and are grateful, ardent, energetic, and strong in wisdom are able to reach 52 heaven. Those who abstain from from destruction of life, theft, lust, falsehood, and liguor can 53 reach heaven. We are also informed that one who does not transgress the righteousness being led by desire, ill-will, delusion and fear is entitled to 54 enjoy heaven. Those who are almsgivers to the recluses, and liberal are eligible for a place in , 55 heaven. Again, in Ahguttara Nikaya it is said that the lay disciples who could thoroughly understand and

50 SN. 4. 243-244. 51 Ibid., 1. 30 ; 5. 366. 52 AN. 3. 3. 53 Ibid., 3. 171. 54 Ibid., 2. 19. 55 Ibid., 3. 39-40. 70

grasp the teachings of the great Buddhist teacher named Sunetta would be entitled to reach the Brahma world ; but those who failed to appreciate them fully would go to the six lower heavens. The Dhajavihetha Jataka says that the persons who follow the precepts of a meritorious saint will 57 see the path of heaven. There are too numerous beings who are born in the heavenly realms and full of complicated details to be enumerated in the rest of Suttanta Pitaka. The nature of life in the realm of Opapatil namely, a being born without parents and witho^'^^pij^^;/ having to pass infancy or childhood is little known and most often ill known. This implies a negative fact or attitude of mind which prevents a person to trust or rely upon the other beings who are collectively called gods and ghosts. The former refer to the beings that are more superior to human beings. These are Devas, celestial beings, and can be divided into different realms as mentioned earlier. The latter refer to those who are generally inferior to human beings and their abodes are called Apayahhumi or realms without progress or advancement, implying the miserable state of some beings.

^ Ibid., 3. 103-104. 57 Jat. 3. 306. 71

Buddhists believe in their existence and do not go so far as to trust that they have an absolute power over the Kamma or surrender human's fate and destiny to their power although in fact they may help those worthy of help in some cases. The belief in the existence of these unseen beings leads to the belief of the hereafter which it will consequently lead to accept the indestructibility of good and evil accumulated by a person during the incarnate life. It is the root cause of 58 morality, the driving force to do good. However, as regards the drawbacks or harm resulting from this belief many people have been led astray or even insane when they cherish a wrong attitude. They become weakened and fall victims to those who cunningly play upon credulity by stimulating performances of OpapStika beings in various ways, such as black magic, tricksters' performances. People then stop developing themselves through honest efforts and exertion but prefer to take a short cut road to riches by prayer and oblations. 2.4.3 Visuddhideva The world of human beings is a junction with several branch tracks where one can go forth to various destinations in accordance with his own free choice which, of course, is the result of his

CO Phorn Rattanasuwan, "There really are gods and ghosts", in VassavSsa : The rain of Dhamma, (Thailand : Mahamakut Buddhist University, 1965), p.139. 72

reaction to circumstances. We have seen that a man can be inferior to an animal or superior to a Deva, since a man is equipped with a strength of will to manage every events. To be born repeatedly in any form of existence, whether be it higher or lower than human's world, is still mundane and moves within the cycle of death and birth. No being - however great including gods - can escape this cycle as long as they are influenced by Raga- desire, Do5a-hatred, and Woiia-ignorance. Those who, therefore, practise for liberation from Samsara are regarded in many respects superior even to gods. The praise is always given to ^the so called gods in human forms' who are absolutely perfected in their body, speech, and thought.

Visuddhideva essentially refers to those who are equipped with highest virtues and deserve respect and admiration ; it is a name for the Enlightened Ones or Arahants who have eradicated at least some of the ten spiritual fetters iSamyojanas) that tie men to the wheel of Samsara, i.e. 1) Sakkayaditthi, false view of individuality, 2) Vicikiccha, uncertainity, 3) Sllabbataparamasa, adherence to rules and rituals, 4) Kamaraga, sensual lust, 5) Patigha, repulsion, 6) Ruparaga, attachment to realms of form, 7) AruparSga, attachment to realms of formless, 8) Mana, pride, 9) Uddhacca, distraction, and 10) Avijja, 73

59 ignorance. On the other hand, Visuddhideva is a synonym addressing those who attain the ultimate goal of life, NibbSna. The attainment of Nibbana is a gradual process consisting of four distinct stages of the attainers as under :

1) Sotapanna, the stream-enterer : a person attains this stage getting rid of first three fetters in successive order. His position is celebrated as better than sole sovereignity over the earth, better than going to heaven, better than even the lordship over all the worlds. A number of his rebirths becomes definite. In Anguttara Nikaya there are three grades of the SotSpanna according to the inferiority and superiority of the three main virtues {Slla, SamSdhi, and PanM) , namely, a) Sattakkhattu parama, a Sotapanna who will be reborn for at most seven times then enters NibbSna, b) Kolahkola, a Sotapanna who will be reborn for two or three times then attains Nibbana, c) Ekabljl, a SotSpanna who will return to this world once and attains Nibbana.

2) Sakadagaml, the once-returner : a person eradicates the same three fetters and learn to

59 SN. 5. 61 ; AN. 5. 13. 60 Dhp. 178. 61 AN. 1. 233. 74

weaken the other two fetters more. He keeps morality (Sila) strictly and possesses mental concentration (SamSdhi) and wisdom (Panha) in 62 medium. He will return to this world once and attains NibbSna. 3) Anagami, the non-returner : a person gets rid of five lower fetters abstaining from sexual intercourse eventhough leading the life of . He is perfect in Slla and SamSdhi and moderate in Panna. After death he will be reborn in the realms of form which is the abode of the pure called Suddhavasa (any realms of Aviha, Atappa, Sudassa, Sudassl, AkanitthS) . The Anagami is classified into five levels, a) Antaraparinibbayl, an AnSgSml who attains Nibbana within the first half life-span in the realm of form, b) Upahaccapari nibbSyl, an AnSgSml who realizes NibbSna after the first of life-span, c) AsarikhSraparinlbbayl, an Anagami who can enlighten without exertion or much effort, d^ Sasankharapari nlbbayl, an Anagami who nibbanized with much effort, and e) Uddhahsoto-akanittha, an AnSgaml who moves upwards in the stream of life to Akanittha, the highest abode of the pure, then nibbanizes.

62 KhA. 182. 63 AN. 1. 233. ; 4. 14, 75

4) Arahant, the worthy one, perfected one : a person has destroyed all the ten spiritual fetters ; he is perfect in morality, concentration, and wisdom. He himself is regarded as Ariya, the Noble one, since he can realize the , i.e. Suffering (Dukkha), Cause of suffering (Dukkhasamudaya) , Cessation of Suffering {Dukkha nirodha) , and Way leading to the end of suffering 64 {Dukkhanirodhagamini patipada) . He reached the highest stage of development and finished his work as far as mind-development is concerned. It is said that, "In freedom there is knowledge that he is freed, and comprehends ; destroyed is birth, lived is the religious life ; done is what was to be done ; there is no more of being such and such." He is thus fully enlightened, having no more rebirth, being respected not only by men b gods, becoming the gods of gods.

It is should be noted that the Buddhas Arahants have no connection with creation myths of the world. They are just remembered and honoured as the 'Noble Friends' (Kalyanamitta) who are evidences of man's searching for the ultimate goal of life without Grace of God. So they are greater than any god because transcending those conditions which would lead to becoming such a god or any

64 SN. 5. 421. 65 DN. 1. 84. 76

being. When asked by a Brahmin whether the Buddha is a god, a spirit, a ghost, or a human being, the Buddha said the delusion that would make him a god, a spirit, a ghost, or a human being, just that delusion is extinguished in him, is torn from the root as a palm-tree is uprooted, is destroyed and will not enter existence again. Just as the blue, red and white lotus, though born in the muddy water, grown up in the muddy water, when it reaches the surface stands unsullied by the muddy water, just so, though born in the world, grown up in the world, he has overcome the world and abide unsullied by the world. Wherefore that Brahmin may take him as the Enlightened One.

2.5 Occurences of Devas

According to the Pall Buddhism, Devas are represented on the model of worldly beings, granting earthly favours to men. The belief in the existence of Devas coupled with the right attitude of mind is helpful and necessary to the growth and advancement of both individual and society. Even though the invisible beings of the planes usually called the after-life are not officially recognized by the conventional science, but the truth of this matter has an important bearing on the advanced stage of practical Buddhism. A refusal to believe or its omission would nullify

66 AN. 4. 36. 77

the truth in the advanced stage of Buddhism. The subject concerns the planes of existence in the hereafter generally called heaven and hell, survival of Kairanic effects and rebirth - all these being evidently the foundations of the teachings of the Buddha. As the Buddha states :

"Despite the fact that there is really the hereafter they have come to affirm that there is none. Their view, therefore, is a wrong view. Despite the fact that there is really the hereafter they have come to think that there is none. Their thought, therefore, is wrong thought. Despite the fact that there is really hereafter they have come to say that there is none. Their words, therefore, are wrong words. The Arahants have realized the fact themselves that there is the hereafter. Those who hold that there is no hereafter are therefore at variance with Arahants. Holding such view themselves and teaching others to believe the same way ; they are said to be declaring the false doctrine. With such false doctrine declared, they are apt to extol themselves and treat others with contempt. They can easily abondon the moral practices and prefer the immoral ones. This is through these wrong views, O House-holders, that so many unwholesome qualities accumulate."

Apannaka Sutta (SN,), cit. Phorn Rattanasuwan, Buddhavidya ,

(Thailand : Home of Psychical Research, 1983), p.200. 78

The Buddha does not deny the existence of such a being ; but the Buddha does not accept the claim that such a Mighty God {MahSbrahma) is eternal, as claimed as Ominpotent, Omnicient, The Mighty Lord, Maker, Creator, the Most Perfect, the Designer of the creatures we are ; he is none other than a temporary regent of the cosmos, an office to which any being within the cosmos could aspire. All beings, including the gods, are said to have come into existence on account of their own deeds. Therefore, gods also try to accumulate meritorious deeds in the human world by listening to the Dhamma of the Buddha or visiting some Arahants, The Buddha and some Arahants are said to have been visited several times by gods.

Samyutta NikSya especially Sagatha Vagga is full of references given to various Devas who approached mostly conducting their dialogues or interviews with the Buddha and other Buddhists. On the request of a Deva, Buddha explains in Oghatarana Sutta of this Nikaya that he crossed over the flood of sensuous desire of existence, of wrong views, and of ignorance neither by remaining inactive, nor by making strenuous efforts. By remaining inactive he would have been sucked into the whirlpool ; by making frantic efforts he would have been swept away in the current of the flood. 79

He followed a middle course. In Rohitassa Sutta, a Deva named Rohitassa comes to the Buddha with another problem. He tells the Buddha he was in a former existence a hermit endowed with supernormal psychic power which enabled him to traverse throughout the universe with immense speed. He had travelled with that speed for over one hundred years to reach the end of the world but he did not succeed. He wants to know whether it would be possible to know or see or reach the end of the world where there is no birth nor death to be known or seen or reached by travelling there. It is in the fathom long body of oneself with its perception and its mind that the Buddha describes the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world. The Buddha prescribes the (Ariyamagga) as the way leading to 69 the cessation of the world.

Aranna Sutta shows us the beautiful dialogue conducted by a Deva with the Buddha as in the following : Standing on one side, a Devata 70 addressed the Blessed One with a verse:

Living in the wilderness, staying peaceful, remaining chaste.

CO Oghatarana Sutta (SN.), cit. U Ko Lay, p.110. 69 Rohitassa Sutta (SN.), Ibid., p.112 70 SN. 1. 9. 80

eating just one meal a day, why are their faces so bright and serene ?

The Buddha replies :

They don't sorrow over the past, don't long for the future. They survive on the present. That's why their faces are bright and serene.

From longing for the future, from sorrowing over the past, fools wither away like a green reed cut down.

Samiddhi Sutta of the said NikSya also informs us that when Bhikkhu Samiddhi, as night was ending, got up and went to the Tapoda Hot Springs to bathe his limbs. Having bathed his limbs and gotten out of the springs, he stood wearing only his lower robe, letting his limbs dry. Then a certain Devata, in the far extreme of the night, her extreme radiance lighting up the entire Tapoda Hot Springs, approached Venerable Samiddhi. On arrival, while standing in the air, she asked him some questions concerning Dhamma, the teaching of 71 the Buddha.

71 Ibid., 20. 81

There are ValShaka gods, the five groups of gods called cloud-spirits of the skies, whose existence is responsible for the changes of weather. Once one of the Valahaka gods went to visit a Bhikkhu. There in the Himalaya he revealed himself and said that he had the power of causing rain. When the Bhikkhu wished to test his claim, the Deva sang a song, raised his hands and rain 72 began to fall in an area of three Yojanas.

We are also informed that one day a large number of the Manapakayika class of gods who possess lovely forms visited Venerable at the GhositarSma and said to him that in a trice they could assume any colour they desired, produce any sound and obtain any happiness. Having tested their claims, Anuruddha found them to be true. Some of them sang, some danced, some clapped, some played on various musical instruments ; but observing that their performances were not active 73 in front of Anuruddha, they left him.

It is seen that though the gods possessing miraculous power can manifest themselves in various forms, they are inferior to the Buddha and other Buddhists who acquired Arahantship and are free from the defects of ordinary beings, because they are not free from the mental defilements.

72 Ibid., 3. 256. 73 AN.4.265, 82

Therefore, the gods come on earth to show reverence to the Buddha and other good men. They claim to have acquired the stage of Sotapanna and are destined for the attainment of Nibbana. As a result, they will not liable to fall into inferior realms of existence.

Instead of a man seeking the gods, it is the gods who seek the enlightened men for spiritual guidance. It is because the path which leads the individual to Nibbana has no place within it for any god or such external power, as the fulfilment of the conditions for perfection does in no way depend on such external intervention. Although the path to enlightenment is to be worked out entirely by oneself, the guidance of a teacher is regarded as helpful. Thus, it is the gods who benefit from their association with the Buddha and Araiiants, seeking for help and advice from them.