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Home , Buddhist cosmology, Mahabrahma, Yama (Buddhism)

31

CHAPTER- II The Existence of Sugati-bhumi (happy world) according to Buddhist Literature

2.0 Introduction

This chapter takes into account the Buddhist on the existence of

Sugati-Bhumi (happy world). Human beings (manussas) and heavenly beings (devas) are counted as the existences of Sugati-Bhumi. Sugati here means "happy course of existence" and bhumi means "sphere" or "".

The human realm is among one of the seven sensuous blissful planes

(-sugati-bhumi). Human beings possess great pleasures and much enjoyment compared to the beings of the lower planes. In reaUty, the human realm is a mixture of both pain and pleasure. Buddhists know their position in the cosmic plane, how to avoid pain, and how to gain pleasure and happiness occasionally. Moreover, they have the opportunity to attain

mundane and even supramundane happiness (the state of Nibbana).

Furthermore, they can even obtain through mental

development (), determination (panihita) and resolution

(adhitthana). Since the human realm possesses a lot of opportunities to practise good deeds and charity, it is considered to be a gateway to go to every existence that is wished for. In the Buddhist perspective, is

considered to be a blissful plane (sugati-bhumi).'^^

••* Ab-B-T, P. 294. 32

Heavenly beings are residing in particular , are located on the part of Mount Sumeru that appears above the sea and above the human world. Mount Sumeru is surrounded by seven mountain ranges.

2.1. Significance of Six Realms

There are six realms including that of the Four Great Kings, which are called the sense-sphere heavens and the abodes of the higher devns

(gods). The heavenly beings or gods have a longer lifespan than the

lifespan of human beings and a richer variety of sensual pleasures than humans. Yet all the possessions of these gods are inevitably impermanent.

The lowest realm of the heavenly worlds is the realm of the Four Great

Kings, known as CatuniaharSjikii heaven. It is the dwelling place or the realm of the Four Great Kings along with their servants. According to

Theravadd tradition, the lifespan of the four great kings is 500 celestial

47 years.

In the Vibhanga text, the commentator mentions that one celestial day of the Catumaharajika heaven is equal to fifty human years. In the

Tavatirhsa heaven (the second abode of the celestial realm), one celestial day is equal to one hundred human years. In the heaven (the third abode of the celestial realm), it is two hundred human years, in the Tusita heaven (the fourth abode of the celestial realm), it is four hundred human years and so on. Buddhists believe that the Bodhisatta (Buddha-to-be) is

'^ Ibid, Pp. 294-295. 33 living in tiie Tusita heaven. In this way, the lifespans of the six heavenly worlds are differently computed. For instance, the lifespan of the

Catumaharajikit heaven is understood as 500 celestial years. Therefore the lifespans of the four great kings equal 9 million human years. (1 day= fifty human years).

Regarding celestial beings, it is believed that are indeed mystical beings, known as opnpatikci-siitta. The word opupatikii literally means "accidental or spontaneously born" and satta is translated as "living

being." This means that such beings were reborn without the instrumentality of parents, that is, there is no pregnancy in these realms.

These kinds of birth are common to all celestial beings as is recorded in the . In general, there are four kinds of birth, namely, womb- born beings (jalabuja), egg-born beings (andaja), moisture-born beings

(samsedaja) and spontaneously born beings (opapatika)f'^

Since heavenly beings were born in the heaven as spontaneously born beings, the male deities are at the age of twenty, while female deities are at the age of sixteen, from the beginning of their birth. This characteristic applies to all sensuous heavenly beings. Moreover, heavenly beings hve in comfortable conditions. Everything is special for them because of their good deeds in the past. They enjoy themselves in heavenly abodes with heavenly food, sexual pleasures and delightful gardens living

•*Vc-Ab,Pp. 196-197. •*' Ibid, P. 256. 34 in wonderful conditions so that they have great satisfaction with almost everything without ever feeling tired.'

Like other religions. describes heavenly inhabitants as the most wonderous beings from the point of view of the religious perspective.

Nonetheless, these beings remain unseen by most of humankind. However, the beings are subject to the conditions of life just as other living beings. If the beginning of a life starts with birth, then the end of a life ends in . It is obvious that the nature of death is an unfavorable condition for all beings.

Weeping, crying, sorrow and separation are the consequences of death. Seeing some disadvantages in the heavenly life as it also is yoked to the suffering of death and the uncertainty of , Nibbanic Buddhists are fervent to attain Nibbana. Hence they show no interest in heavenly existences, since they learn that the heavenly beings have no escape from aging, sickness and death.

There is, however, no doubt that Buddhists talk about the structure of the universe or cosmology occasionally. In the Buddhist texts it is reported that mysterious and mystical inhabitants are living on the earth, in or in heavens. Moreover, Buddhism accepts the existence of the realms of (gods) like , but deals with it from a different perspective. The realms of form, known as the fine-material sphere (rupa- bhumi) and the realm of the formless, known as the immaterial sphere

'" Ac-Ab, 295-296. ^' Nibbana in Perspective, P. 68. 35

(-bliumi) are the places for jhana (dhyana, in ) practitioners.

Those who have developed jhana will be reborn in the realm of form or in

the formless realm dependent upon the jhana attained, accordingly. From

the viewpoint of Buddhist schools, those who live there are still under the

category of the realm of desire. Yet they do not speak of the realm of form

as the realm of desire, because those who reside in those realms have

gained release from sensual desires for long duration through the power of jhana meditation.

For the above reasons, the realm of form is divided into four planes

based on the jhana states, that is, the first through the fourth jhana plane,

which contains five abodes. According to Buddhist perspectives,

dwell in the abodes according to their jhana levels, there being the first jhana through the eighth jhana/'

In the universe, some beings are indeed beyond one's imagining.

Usually people think of living beings as having forms and shapes, because

most beings have forms with different sizes and shapes. However, these

plane of the formless (Arupa) is fourfold. There are: the realm of infinite

space, the neither-perception nor non-perception. To take rebirth in these

planes, one needs to possess an immaterial meditative attainment. Each

immaterial attainment leads to rebirth into the corresponding realm. Those

beings born in the realm of the formless possess no kind of material form,

but only life-continuum consciousness, this means that they possess mind

" Ab-S, 78-79. 36 only. The lifespan of the gods who have attained the highest jhami-state, that is, neither-perception nor non-perception is 84,000 aeons.

Regarding the realms of Brahma, Brahmins believe that Brahma is originally a Brahmanic god of the Hindu religion. They assume that

MahabnihmB is the highest being in this universe, because he created this world together with living beings, non-living beings and everything. As a matter of fact, the concept of Brahma in Hinduism and the concept of

Brahma in Buddhism are closely intertwined. However, Hindus believe in

Brahma as a creator of the universe, while Buddhists believe in Brahma as just a celestial god who has no power to create the universe. Buddhism there is no Brahma who lives in a Brahma-world forever. In addition, what religious liberation means for Hindus is purification of the individual soul until there is the attainment of union with the Supreme Soul, while what the religious liberation means for Buddhists is to attain Nibbana, the supreme

54 peace.

2.2.0. The Classification of celestial planes

We shall now discuss in a general way, the "Happy states" (Sugati) in the Sensual (Kama) realms, and describe briefly the type of existence that prevails in those realms. There are six realms and together with the Human plane of existence, we have what are called the seven happy states (Sugati). There is nothing to be said about the human plane of

" Ac-Ab, 199. '"* Lai Mani Joshi, Brahmanism , Pp. 52-63.

38

2.2.2. The Six celestial realms

1. Catumaharajika- this is tiie realm of the four kings who are the

Guardian deities of the four quarters of the earth.

2. Tavatimsa- this is the realm of the God Snkka: it is also called the realm of the gods of the Thirty Three.

3. Yama-the realm of the Yiimn gods.

4. Tusita- the realm of Delight or Contentment: Bodhisattas having completed their task of fulfilling the ten 'Perfections' (Paramitas) are born

in this realm and there await the opportune time to be reborn among

humans and attain Buddhahood. The Bodhisatta Metteyya is believed to be

presently living in this realm.

5. Nimmanarati- this is the realm of Devas who rejoice in their own

creations.

6. Paranimmita Vasavatti- the realm of the gods who make others' creations serve their own ends, - a type of 'Capitalists', we might say.

The god -devaputta incidentally who is well known among

Buddhists, lives in this realm. This celestial realm is ruled by a righteous king, - the Vasavatti-Deva. Mara-devaputta, however, who rules over his own retinue, resides in one corner of this realm, just like a rebel prince who lives near the boundary of a kingdom.

He is destined, we are told, to be reborn in the Satarapayas when his good kamma which gave him rebirth in this high celestial realm is

'' Abhidhammattha-sangaha, P. 161. 39 exhausted, because of his many evil actions, though now he is a powerful god enjoying much celestial bliss.

Now, Birth in any one of the several celestial realms of Devas, I have mentioned, is 'apparitional' {OpapStika); that is to say, they appear in these realms spontaneously. They appear in different 'postures'. Now, those who appear spontaneously on the lap of a Deva, are regarded, we are told, as the sons and daughters of such a Devn. A female born on the bed of a Deva is regarded as his wife.

Those who appear around the bed are regarded as Attendants, and those who appear in other areas within the mansion of a Deva, are regarded as his servants. Sometimes disputes arise concerning those whose births occur or those who appear between the boundaries of the compounds of two mansions. When such a dispute arises, the matter is placed before the King of the realm for a decision. In the Tavatimsa celestial realm or heaven, the complaint is placed before the King of that realm, the god

Sakka. If the place at which the new Deva appeared is closer to a particular mansion, then he or she belongs to the possessor of that mansion. If, however, the place is right (exactly) in the middle, that is to say, with no nearness to either mansion, then in the interests of maintaining peace, the

CO new born Deva belongs to the king himself.

DA, Vol-2,P. 25. 40

2.3. The Concept of Heaven in Buddhism and other rehgions

According to the Buddha, heaven is not reserved for the members of any particular religion; it is opened to every person who can lead a noble life. To do this, people were taught by the Buddha to develop perfect understanding about the nature of their own existence and to realize their highest potential not out of fear of punishment but from pursuing a noble way of life. The aim of this teaching is to encourage people to lead harmless lives for themselves. At the same time, this would naturally protect and ensure the well-being of everyone around them.

According to the Buddha, merely behaving oneself by following religious laws to gain entry into heaven is not enough. One has to work diligently to develop the mind, because all actions originate in the mind. It is only by training the mind that one can control one's actions. When mind and body are harmoniously balanced true understanding which leads to ultimate happiness can be reached. -r-i . i /^ >, a

During the Buddha's time, some people who wanted to enjoy heavenly bliss after death came to see him and told him that being lay- people they found it difficult to lead a pure religious life. As worldly people they would like to enjoy heavenly bliss after their death and requested him to explain how to gain that happiness without turning their backs on the material world. Then the Buddha asked, 'Why do you have to 41 wait to experience heavenly bliss after death? You can experience heavenly bliss while you are living in this world.'^

If you know how to handle your way of life in a respectable way, you too can experience heavenly bliss here and hereafter as well. There are some other similar discourses delivered by the Buddha regarding this heavenly life.

With regard to the concept of the Buddha also mentioned in another discourse that heaven and hell are neither located in one particular area nor are they ready-made places created by somebody. When people talk about heaven and hell, they say heaven is above and hell is below. But when we define the words, heaven and hell, by considering the position of this earth in space, the object that we point to as above would in fact be situated below. Even if we were to dig this earth up to the other end, it would be impossible to find hell.

Dr. K. Sri Dhammananda in text named "what Buddhist believes" has expressed about heaven says that heaven is permanent or everlasting.

But Buddhism does not agree with this belief that there is an eternal heaven for people to experience their pleasure forever, since everything is impermanent. On the other hand according to Buddhism, there are six kinds of devaloka or heavenly realms. The way of life and worldly pleasure that the beings there experience is far superior compared to human life. However, although they experience sensual pleasures up to the

" The Buddhist Concept of Heaven and Hell, Pp. 9-10. 42 maximum level, they are not free from ignorance, selfish desire, anger, jealousy and worries.

Future existence in the next life is conditioned by the last thought- moment a person experiences at the point of death. This last thought which determines the next existence results from the past actions of a man either in this life or before that. Hence, if the predominant thought reflects meritorious action, then he or she will find future existence in a happy state. But that state is temporary and when it is exhausted a new life must begin all over again, determined by another dominating 'kammic' energy.

This repetitious process goes on endlessly unless one arrives at 'right view'

(Samnia dillhi) and makes a firm resolve to follow the noble path which produces the ultimate happiness of Nibbana.

Buddhism says that beings are born in one of the heavenly realms according to the good kamma that they have accumulated during their existence as human beings in the previous births. Rebirth takes place in different forms of existence according to a person's own kamma and not due to the influence of any supernatural or divine being. But no one can remain in any of these places of existence forever because the power of the good karmic energy is limited and when it is exhausted the being must move on according to some other previously accumulated which is stored in the consciousness.

Ibid, Pp. 11-12. 43

2.4.0. Birth of Bodhisatta god's supporting

The Acchariyabbhutadhamma Suttaih of the Mijjhima Nikaya narrates how the Bodhisatta came down from the Tusita Heaven to be born here upon the earth. When the Bodhisatta entered the womb of Queen

Maya leaving the Tusita heaven, a very bright light appeared illuminating the deva, Brahma and the human worlds, etc. It was more brilliant than the heavenly light by the help of the light the beings of one world could see the beings of another world. After the birth of the Bodhisatta, four gods came from four quarters to guard the Bodhisatta and his mother against human or non-human foes.*"'

Similarly in the Lalita Vistara we read that when the Bodhisatta fallen from the Tusita heaven, entered the womb of , a lotus extending up to the BrafiinaloJia appeared, which became visible to

Mahabrahma alone. Again we read that when the Bodhisatta entered

Maya's womb, the earth with its forest trembled six times, golden lustre spread all round, all sins were removed, the gods became delighted, a well- decorated chariot appeared and the charioteer stood motionless in it. For seven nights holy lustre extended up to the Brahmalokaf''

The furnishes a good deal of information about the meritorious deeds qualifying men to be translated to the various regions of heaven. The Enlightened One tells Sariputta on one occasion: "He who practises charity without freeing himself from the taint of selfishness,

'"' MN, Vol. III. P. 120. "- Ibid, Pp. 72-74. 44 being attached to the object of charity, hoping for wealth and enjoyment in after-life, in consequence of such charity, after death will be reborn in the heaven of the Catumaharajiku gods. Those among the CatumahSrajika, the

Tusitas, Yanias, Tavatimsas, the Nimmanaratis and the

Faranimmitavasavattins who have acquired strong faith in the Buddha, the

Dhamma and the Samgha, may be said to have acquired the state of

Sotapanna, they are not liable to fall into hell and are destined to attain sarhbodlii."

Similarly in the same Nikaya we are told of a great Buddhist teacher of the name of Sunetta who had many lay disciples. Preaching to his pupils about the means of winning the , he taught that those among his disciples who could thoroughly comprehend and grasp his teachings, would be entitled to reach the heaven of Brahma, but those who failed to appreciate them fully would enter the regions of the six lower heavens.^"^

2.4.1. The 's View about Heaven

Buddhaghosa in his states the circumstances under which men may attain heaven. A person performs meritorious deeds for the attainment of heavenly bliss and in consequence of such deeds, he is reborn in heaven.^^

"AN, Vol. Ill, Pp. 332-332. ^•"ibid, Vol. IV, Pp. 103-104. *^ Visddhimagga, Vol. 1, P. 199. 45

A person who is an observer of the precepts formulated by the great teacher and is devoted to the practice of these precepts, is reborn in heaven after death and dissolution of the body/"^

It is stated in that work that slla or precept is the best ladder by which one may reach the regions of the gods.*^^

In another place Buddhaghosa observes that a person is reborn in heaven by meditating on Buddha's qualities.^^

The Visuddhimagga observes that even the lower animals can attain heaven; it records that a frog that attentively listened to the teachings of the

Buddha, was born after death in a golden mansion in the Tavatirhsa heaven and was named Mandukadevaputta having 1,000 apsarasas as his wives.

This devaputta appeared before the Buddha in his vimana, and he made it the occasion for a religious discourse, after listening to which the devaputta reached the first stage of sanctification.'^'^

2.4.2. The Devas faith in the Buddha

The Aiiguttara Nikaya says explicitly that the Catummaharajika devas, the Tusita Yarna, Tavatimsa, NimmanaratJand ParanimmitavasavattI devas who have strong faith in the Buddha, Dhamma and Saihgha and can

^^ Ibid, Vol. I, P. 9. •^^ Ibid, Vol. I, P. 10. "* Ibid, Vol. I, P. 213. "' Ibid, Vol. I, Pp. 208-209. 46 claim to have acquired the stage of sotapanna, are not liable to fall into hell but are destined for the attainment of sambodhi.

In another part of the Aiiguttara Nikaya we are told that Yania, the ruler of the Yama heaven, wished to be born down here upon earth in order to get the benefit of receiving the sacred dhanima from the Buddha and thereby improve his own condition. ^'

The Aiiguttara Nikaya tells us that King Yama after seeing various punishments of the sinners, thought thus, "people commit sins in the world and they are punished in consequence thereof." He expressed his desire to become a human being and serve the Tathagata who might appear on earth and hear him preaching the dhamma and realize it.

In another section of the Aiiguttara Nikaya the Exalted One says repeatedly that Sakka, the ruler of the devas, was the person whose , dosa and molia (passion, hatred and delusion) had not yet left him and therefore he was much inferior to a who had reached Arahatship and was free from the defects of ordinary beings. "

2.5.0. Various grades of the heavens according to their deeds

We read in the Aiiguttara Nikaya that a Bhikkhu named Tissa was reborn after death in Brahmaloka and was known there as Tissa Brahma

™ AN, Vol. Ill, p. 333. " Ibid, Vol. I, P. 142. 'Mbid, Vol. I, Pp. 144-145. 47 and it is said that he was endowed with miraculous power, and possessed great influence.

Buddhaghosa points out in the Sumahgalvilasini that king of Magadha was after death reborn in the CStuninmlmrajikn heaven as a companion of Vessavana under the name of Janavasabha.

The ManorathapuranI a commentary on the Anguttara Nikaya by

Buddhaghosa, also relates a story about a person who visited heaven. A person named Damila went to heaven after worshipping akasacaitya (i.e. the caitya erected by Inda in the sky on the hair of the Bodhisatta cut off on the bank of the river Anorna).

A certain person obtained heaven as the reward of his a piece of cloth to a young Bhikkhu. Those persons in heaven, who cannot remember the meritorious deeds done by them while on earth, are reminded of them by the devadutas. In case the devadutas fail to do this,

Yama makes them remember the meritorious deeds done by them while on earth. Once a minister worshipped a mahacaitya and offered the of this act to Yama but he had to go to hell because of some misdeeds done by him.

He was brought before Yama by the devadutas. Yama asked him whether he had accumulated any merit on earth but he could not recollect anything. Yama asked him whether he could remember having worshipped the mahacaitya; this he remembered and went to heaven. Had Yama not

73 AN, Vol. Ill, P. 332. '•* Ibid, Vol. I, P. 137. 48 made him recall his deeds of merit done by that person, Yama would have been very sorry, at the man would have suffered much in hell.

The Dhaminapiidn Commentary on compiled by Buddhaghosa, relates some stories about the heavens like those narrated in the Petiiviitthu

Commentary. There is a reference to Mahakassapa absorbed in nirodlmsaniBpatti. On the seventh day he got up from the samapatti and went out for alms. A woman guarding a paddy field offered to

Mahakassapa the fried rice which she was taking for her husband. Owing to this meritorious deed, she was reborn in the Tavatimsawsa heaven in a golden mansion extending over iMwiyyojanas/^'

A devata living on the gate of 's house warned the selthi that he should not make such profuse gifts to the Buddhist Sarhgha, as he would thereby run the risk of becoming pooer day by day. The selthi did not listen to his words and the devata was deprived of his abode because of his envy towards the Buddha. The devata in vain sought in the heaven of the four maharajas and then of Sakka who asked him to return to the setthi and get his pardon by securing for him the lost treasure.

A banker named Kukkutamitta offered himself with his family and all the wealth he had, to the service of a dagoba containing Kassapa

'^ Heaven and Hell in Buddhist perspective, Pp. 22-23. ^^ Commentary, Vol. Ill, Pp. 6-7. ''Ibid, Vol. Ill, Pp. 10-11-12-13. 49

Buddha's relics. As a result Kukkulamitta and the sixteen members of his family were reborn in heaven.

Once a son of the king of Benares took a vow that he would worship a tree-god dwelling on anigrodha tree by sacrificing before him 100 rajSs of Jnnibudipu with their chief queens. On his succession to the throne of his father, he went to worship the tree-god with all the rajas and their chief queens except DiiinS, chief queen of Uggnsena, as she was in an advanced stage of pregnancy at that time.

The tree-god seemed disinclined to accept the offering of the king as

Dinna was not brought. The king brought Dinna before the god but he refrained from killing so many human beings, after being instructed by her with regard to the baneful effect of such deeds on one's claim to go to heaven.

In the past a named Suka was born as a devaputta for offering food to a paccekabuddha.

Mallika, queen of King of Kosala, committed adultery only once but she concealed the offence by telUng lies to the King. She repented and died. After death she suffered in the A vici hell for seven days but on account of the great merit which she had accumulated by her good deeds during her life time, she was reborn as a goddess in the Tusita heaven.

'* Ibid, Vol. Ill, Pp. 24-30. ''Ibid, Vol. II. Pp. 14-17. ^^ Ibid, Vol. III. Pp. 94-95. Dliammapada Commentary, Vol. Ill, Pp. 119-121. 50

From the Anathnpindikaputnikalavatthu we learn that the fruition of

'ill the first stage of sarictification is superior to heaven. "

Nandiya was a faithful upasaka of the Buddha. He used to make good offerings to the bhikkhusariigha, to the poor and the destitute. A well- furnished arania was offered by him to the Buddha and his disciples. In consequence of this he was reborn after death in a golden palace full of seven kinds of gems in the Tavatimsa heaven.

Roliinl, sister of Anuruddim, had to suffer for some time from a skin disease on account of her sin but on the advice of , she built a hall for the and used to sweep its floor every day. In consequence of this merit, she was cured of her disease and after death was reborn in the Tavatimsa heaven. Afterwards she became a wife of Sakka.

Ubbarl, king of Pasenadi Kosala's daughter, was reborn in the

Brahmaloka on account of her attainment of the first stage of meditation but owing to some evil deeds done in her former existence, she fell down from the Brahmaloka and in time she was reborn as pig but she was again reborn as a paribbajika at Rajagaha; but again she fell down from that stage and was reborn in the family of a banker as a result of the attainment of the first stage of meditation.

In the thirteenth birth she attained arahatship after having obtained ordination in the teachings of the Buddha. A banker of SavatthI named

Tagara in his former existence offered food to a paccekabuddha.

*-Ibid, Vol. Ill, p. 191. *'Ibid, Vol. Ill, Pp. 290-291. Inconsequence of this meritorious deed he was reborn seven times in heaven.

2.5.1. Merits that lead the different grades of heaven

Those who do not seek their own personal happiness, who are not elated by depriving others of their happiness, become the best of grahas

(planets) and mahBrajas. Those who revere their parents, who are charitable and who are ready to pardon others and who do not find delight in quarrels are reborn in the Tavatimsa heaven. Those who are not fond of fights and dissensions, etc., and always do good deeds, go to Yamaloka.

Those who are endowed with much knowledge of the sacred lore

(bahussutas), and are dhamma dharas, wise, aspire to salvation, and always find delight in good things, go to Tusita heaven. Those who offer precepts to others and themselves observe them, are ardent to do good deeds go to the ParanJinwitavasavatti heaven. By observing precepts a person goes to heaven, by meditation one goes to Brahnialoka and by true knowledge one obtains . ^

2.6.0. The Celestial life

As regards their dress, we are told in the commentary on the

Mahapadhana Sutta of the and the commentary of the

Acchariya-dhamma Sutta of the t/iat the dress or clothes

*•* Ibid, Vol. Ill, Pp. 295-297; Vol. IV, Pp. 46-47-77. ^^ Heaven and Hell in Buddhist perspective. Pp. 21-22. 52 of Devas emit a glow and a radiance tiiat spreads to a distance of rearly twelve yojands. It is the same with the glow of their bodies, as well as of their mansions. We are further told in a description given in the Jatuka

Nidaiiiu that of the clothes they wear, the largest when folded and rolled up is so wide and long that its width and ength are as much as that of the flower known as the Snmata, and the subtlest of their clothes are, in measure as a Tww/^a-flower.

2.6.1. The Celestial foods (Deva Oja)

All deities (devas) in six celestial planes take divine food called

'Deva Ojii' the divine essence in small amounts only. Unlike human food, the divine food does not contain carbon particles because subtle energies to sustain life in upper worlds are in existence. So there is no need to discharge foul things from the body, such as excrement and urine.

In Buddhism, it is told that while the Buddha was dwelling in Bhoga town, a devotee who named Cunda invited the Buddha and his followers to offer the selected food and meat at home. At the time, the Devas in celestial abodes linked only their nourishment on to the food and meat of the Buddha. He had eaten the celestial nourishment but his followers didn't have the Deva oja.

Another one is first cousin of the Buddha and also, one of his most eminent disciples. He was the son of the Sakyan Amitodana and brother of

DA, Vol. II, p. 25. 53

Malianania. When members of other Sakyan families had joined the order of their distinguished kinsman, Mahanama was grieved that none had gone forth from his own. Therefore, he suggested to his brother that one of them should leave household life. Anuruddha was at first reluctant to agree, for he had been reared most delicately and luxuriously, dwelling in a different house for each season, surrounded by dancers and mimes. But on hearing from Mahanama on the endless round of household cares he agreed to go.

He could not, however, get his mother's consent until he persuaded his cousin Bhaddiya to go with him. Together they went with Ananda,

Bhagu, Kimbila, and their barber Upali, to the Blessed One at the Anupiya Mango Grove and were ordained. Before the rainy season was over Anuruddha acquired the dibbacakkhu and he was later ranked foremost among those who had obtained this attainment.

In Paduinuttara Buddha's time he had been a rich .

Hearing one of the monks declared best among possessors of the celestial eye, he wished for a similar honour for himself in the future. He did acts of great merit towards that end, including the holding of a great feast of light in front of the Buddha's tomb.

In 's age he was born in Benares; one day he placed bowls filled with clarified butter all round the Buddha's tomb and lighted them, he is walking round the tomb all night, bearing on his head a lighted bowl.

AN, Vol. I, p. 150. 54

Later, he was reborn in a poor family in Benares and was named

AnnabhSra ((lit. 'Food-bearer') One day, while working for his master, the banker Sumana, he gave his meal to a Pacceka Buddha, Upaiittha, the banker, having heard from the of his parasol of Annabhara 's pious deed, rewarded him and set him up in trade. The king, being pleased with him, gave him a site for a house, the ground of which, when dug, yielded much buried treasure, on account of this great accretion of wealth he was given the rank of Dhanasetthi.

According to the Commentary, as a result of his gift to the Pacceka Buddha, Anuruddha never lacked anything he desired- such had been the wish he expressed. A charming story is related in this connection. Once when playing at ball with his friends he was beaten and had to pay with sweets.

His mother sent him the sweets, but he lost over and over again until no more sweets were to be had. His mother sent word to that effect, but he did not know the meaning of the words "there isn't". When his mother, to make him understand, sent him an empty bowl, the guardian deity of the city filled it with celestial cakes, so that he should not be disappointed.

Thereafter, whenever Anuruddha sent for cakes, his mother would send him an empty vessel, which became filled on the way.

• Dh A, Vol. I, P. 386. 55

2.6.2. The Celestial Mansions

The luxuries enjoj'ed by devns are far superior to our human pleasures, just as the mass of the ocean is incomparable to a droplet of mist on a blade of grass. In the place of Tavatiriisn is the City of Sudnssann sprawling at the top of . The city itself is ten thousand yojiiims in extent. The Garden of Nandunavana located to the east of the city is so beautiful a pari< that even dying devas forget their grief when they enter it.

The sight of graceful couples of devas and devis strolling about among verdant foliage and flowering plants also adds to the unique beauty of the park. In the middle of the park, there are two lakes, Mahananda and

Culananda; the crystal waters are indeed a sight to look at, especially from the jeweled seats placed around the lakes. There are similar lakes in the other three cardinal directions of the city.*^'^

We have seen that Sakka was the ruler of the Tavatlihsa gods as it is described in the Digha Nikaya. The Dhammapada comentary explains the various names of Sakka with their significance. Buddhaghosa here explains that Sakka is called Maghava, a shortened form of Maghamanava because he was a human being in the past; he is called Purindada, because he makes gifts or dana first. He is named Sakka inasmuch as he practises charity with strong faith, and Vasava because he offered an avasa or dwelling place. He won the name of Sahassakkho for himself, because of his power to think of

' Abhidhamma daily life, P. 280. 56 a thousand things at the same time and he is called Sujampati from the name of his wife Sujata, a daughter of the king of the Asuriis.

According to the Bnibinnnic mythology, the name of his wife is Sad and SuJS IS evidently a different reading of the name Sncih the daughter of the Asiini Puloimi according the Bnihniciniai/ myths, so that there is no difference here. The concrete conception of a thousand eyes according to the Hindu myth has been changed into abstract conception of the power to attend the thousand things at one and the same time. According to

Buddhaghosii, Sakkii is so called because he acquired the state of a Sukkii after fulfilling seven vows.'^"

The Majjhima Nikaya thus describes the vejayannta palace of Inda:-

Inda said to Moggallana thus, "'I have built the vejayanta palace after defeating the in a battle between the devas and the asuras. It consists of one hundred crests each having seven hundred kulagaras (pinnacled rooms). Each kutagaras contains seven times seven dancing girls. Each dancing girl has seven times seven female attendants."'^'

The Sarhyutta Nikaya prescribes that for acquiring the state of Sakka, it was necessary to observe seven vatas or vows for going through courses of discipline: -

1. service to parents throughout one's own life

2. respect for the elders of the family

3. speaking sweets words

'" Dhammapada Commentary, Vol. II, Pp. 263-264-265. " MN, Vol. I, P.253. 57

4. not speaking malicious words

5. remaining free from stinginess

6. speaking the truth throughout life

7. not cherishing anger throughout life

8. checking anger when it arises. "

2.6.3. Assembles of the gods

In the Mahaparinibbam Suttanta the Buddha mentions that the gods had their parisaor assemblies. Which are as follows:

1. Catummaharajika parisa, the assembly of the Catummahaiajika

gods

2. Tavatirhsaparisa, the assembly of the Tavatiihsa gods

3. Maraparisa, the assembly of Mara

4. Brahmaparisa, the assembly of Brahma

It was such an assembly of the Tavatiihsa gods, where the question of the birth of the Bodhisatta was discussed and arrangements made for his descent on earth according to the Lalita Vistara. The parisad or the assembly was an important political institution with the Ksatriya tribes that lived in eastern India at the time that Buddhism originated. The parisad was also a very important institution with the Vedic .

The Ahguttara Nikaya tells us that the ministers and members of the assembly of the Catummaharajika devas, wander about on earth on the

'- SN, Vol. I, P. 228. " DN, Vol. II, P. 109. 58 eighth day of the moon every fortnight, enquiring whether among men there were persons who performed good deeds by showing respect to their parents and the Saniamis and Brahmaims and whether they observed the fast as required by the Buddhist canon. It is added that on the fourteenth day of the moon, the sons (putta) of the four Maharajas also went about wandering over the earth on the same mission. On the fifteenth day of the moon, it is said that the four Maharajas themselves go about enquiring whether men were observing the . It is said that the four

Maharajas then present themselves at the sabha called Sudhamma of the

Tavatimsa gods and submit a report about the small or large number of men whom they find observing the uposatha properly and performing the good deeds as mentioned above.

2.7.0. King 's visit to heaven in Jataka

Manv stories are told in Buddhist literature of men who often after death and sometimes even while living on earth, paid visits to the heavens.

The Nimi Jataka relates that King Nimi went to heaven and saw the following sights: -

1. Biranlvimana, a garden full of trees, flowers, kapparukkha,

ponds, etc.

2. Sonadinna devaputta's seven gold vimanas

3. Phalikavimana

4. Manivimana

'* AN. Vol. I. Pp. 142-143. 59

5. Veluriyavimana

He went to the Sumeru mountain and visited seven mountains surrounding it, which were the habitations of the Catumninhamjikadevas.

Thence he went to the Tavatimsa devaloka where he saw the image of

Inda. Thence he went to the Mote hall of the gods, which was well built, artistically beautiful, divided into eight parts having pillars of lapis lazuli.

Inda and other gods came to receive Nimi and he was given his seat by the side of Inda, the chief of the gods (Nimi Jataii^a, FausbotlS^^

2.7.1. Joys of the Tavatiihsa heaven

The pleasures enjoyed by the Tavatiiiisa gods are mainly, if not entirely, physical; there is nothing of the deeper joys that enrapture the soul. The joys of the vimanas are inferior to the nobler and the purer bliss that is enjoyed by the pure soul, by the bhikkhu who holds the mere pleasures of the senses in absolute contempt. A bhikkhu who by restraint and freedom from desires acquired the stage of an Arahat, has no reason to be envious of these vimana gods; he is superior even to Sakka, the king of the Tavatiiiisa gods. Even Brahma is in no way superior to him. For the aspirant after the highest stages of arahatta and nibbana, pufina and papa

(merit and demerit) are equally reprehensible. The highest of the pleasures of these heavens has a limit: they are not everlasting. When the fruits of a good deed are consumed, the man has again to come down to earth, to be

Jataka,Vol.lV,P. 104. 60 buffeted by the waves of kammn, of punmi and papa. They can never bring about a final release from evil and hence, the experience in heaven, though pleasurable, are an evil to be guarded against - the more so on account of their luring attractiveness.''

The six heavens from the world of the Catumimiharajikadevns up to that of the Paraniiwnitavasavattis are worlds of sensuous enjoyment or of sense experiences, the Kamalokas, the worlds of desire or the heavens of the concupiscence-world. Beyond the Catuinaharajikadevas lies the world of the Tavatimsa devas where, as we have seen repair after death most of the ordinary mortals who have done some good deeds on earth, people who have done some good to the members of the samgha proper, or if they have not entered even the first stage of the dhyana, or meditation. Beyond the Tavatimsa world, there is the region of the Yama or 'the misery-free gods' and next to it is the Tusita world, the heaven of delight, the abode of gods who are delighted or satisfied with their condition.

Next comes the world of the Nimmanaratidevas, gods who rejoice in their (own) creations, gods who, as the Vimanavatthu commentary assures us, can change their forms at pleasure, or as the Digha Nikaya avers, gods who exercise their power over sensual desires created by themselves. The

Abhidharmakosavyakhya, the manuscript of which has been examined by

Prof. L. de la Vallee Poussin, explains that the Nirmanarati gods 'enjoy

Heaven and Hell in Buddhist perspective, Pp. 89-90. self created pleasures, in contrast with the inferior gods who enjoy objects which are presented to them on account of their deserts'. 97

2.7.2. The Location of Heaven in Theravada Buddhism

The cosmos as portrayed in early literature, when compared with the pre-Buddhist Vedic cosmos, is a considerably expanded one. This expansion can be safely assumed to be liked with the more developed concept of moral retribution (kainma) in Buddhism and the deeper levels of consciousness reached by adepts in meditation seeking total emancipation of the mind. However, within the Buddhist literature itself there are traces of a gradual growth of . While reference to cosmogony is confined almost to a single discourse, the Agganna sutta of the Digha Nikaya.

The discourses are in general replete with references to many planes of happiness and misery in the cosmos. It is quite clear that early Buddhists believed in the existence of such worlds where beings are destined to be reborn according to merit (punna) or demerit (papa) acquired during their life in this world or the stage one has reached on the path to Nibbana. On the whole it appears that, as in other religions, in Buddhism cosmology is a reflection of the Buddhist conception of life after death, moral retribution, and the path of emancipation.

'' Vimanavatthu commentary, P. 80; DN, Vol. Ill, P. 218. '^DN, Vol. Ill, P. 80. 62

Buddhist literature refers to grades of heaven worlds (Devaloka or

Devakaya), arranged in an ascending order of refinement of heavenly bliss as conceived in Buddhism. They are divided into three categories as sensuous pleasures (kamnia), form (rupa) and formless (Arupa), the three spheres of becoming (Tibhava). The sphere of sensuous pleasures comprises, besides the human and sub-human planes of existence, six heavens viz.

Catumaharajika, Tavatirhsa, Yania, Tusita, Nimmanariti and

Paranimmitavasavatti. Of these, the Tavatirhsa, is said to be located on the summit of Mount Meru, the central Mountain of the world. The

Catumaharajika is placed below Tavatirhsa and is attached to the central mountain. The other heavens rise in order above Tavatirhsa.

Texts also refer to a variety of earth-bound Devas (Bhummadeva) like the Yakkhas, Nagas, , and Gandhabbas whose place in the Buddhist scheme of the universe is not well defined. Some of these are at times classified under the Catumaharajika gods. But at other times, some of them such as Nagas are classified under sub-human species of beings. They all belong to the sphere of sensuous pleasures. One can only conclude that this class comprise numerous groups of gods and godlings, worshipped by various and non-Aryan tribes of India, and were gradually absorbed into the pantheons of the major religions of India.

The Mahasamaya sutta mentions a variety of such godlings who along with 63 many classical Vedic gods visited the Buddha and the Arahunts at

Kapilavatthu.'

The form sphere, in its fullest development, is comprised of sixteen classes of devas from the lowest Brahma Parisajju to the A kanittlia devus at the zenith. These sixteen classes could be divided into six as follows.

Three Brama classes, three Abha classes, three Subha classes, Vehapphala,

Asannnasatta and five classes of Suddhavasa devas.

Three are four classes of formless devas corresponding to the four formless attainments (arupa samapatti), viz. Akasanancayatana devas

Vinnanancayatana devas, Akincannayatana devas and the

Ne vasannanasannayatana devas.

In the division of all beings into five destinies (pancagati) all the twenty classes of heavenly beings named above are classified devagati, and the term deva is the generic name covering all of them. canonical texts never divide them into two groups as devas and hrahmas, which is a very late development. A stage in this development could be seen in the

Vibhanga Commentary which says "nine brahma worlds, five Suddhavasas along with Asannasattas-dnd^ VehapphaJas." Here only the first nine worlds of the form sphere are named brahma worlds.'""

Development of the System of Heavens, the Buddhist system of heavens as portrayed in the canonical and post-canonical Buddhist

Literature is an expanded version of the pre-Buddhist Vedic system. One

" DN, Vol. II, P. 253-254. '°°VbhCommentary, P. 521. 64 can observe in the Buddhist texts the process of a gradual growth of the

Buddhist cosmos which continued well into the post-canonical period.

Therefore the Buddhist cosmos in its fullest development becomes apparent only in some of these late post canonical works.

The Buddhist system of heavens in its simplest and perhaps the earliest form could be seen in the seven-tiered heaven found in certain discourses including the Dhammacakkappcivattana Sutta the first sermon of the Buddha.""

This system comprises the six heavens of the sensuous sphere and the heaven of the Brahma devas. An Anguttara-nikaya discourse giving a panoramic view of the Buddhist conception of the universe with its numerous world system (lokadhatu), describes a single world-system as consisting of the above , seven heavens, four continents of the human world and the Mount Meru, the axis mundus. In the Kevaddha

Sutta a monk who goes to various heavens seeking for an answer to a metaphysical question is turned back to the Buddha by in the

Brahma world, the seventh heaven. This set of seven heavens seems to have been developed by the Buddhists from the parallel Vedic concept or

1 09 taken over from some other contemporary samana tradition.

"" Vin, Vol. I, p. 11. '°- DN, Vol. I, P. 25. 65

2.7.3. Conclusion:

The present chapter discussed about the existence of Sugati-bumi

(happy world). It presents the Buddhist view and other views for blissful

with similar points mentioned in Buddhist literatures. This chapter explains

the various grades of the heavens, different grades of heavely, celestial life

and food, etc.