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Dīgha Nikāya 20 Long Discourses 20
Mahāsamayasutta The Great Congregation
Evaṁ me sutaṁ—Thus I have heard:So I have heard.
ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; at one time the Fortunate One was dwelling amongst the Sakyans in the Great Wood near Kapilavatthu with a great Saṅgha of monks consisting of five hundred monks, all of them Worthy Ones,At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones.
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. and almost all of the gods from the ten world-elements had assembled to see the Fortunate One and the Saṅgha of monks.And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants. This discourse gives an extensive account of divine beings. Some are familiar from elsewhere in the Pali texts, others found in various Brahmanical sources, while still others occur only here. For the names we can compare the edition of the Sanskrit text by Waldschmidt and Sander and available on SuttaCentral as SF 140.
Atha kho catunnaṁ suddhāvāsakāyikānaṁ devatānaṁ etadahosi: Then this occurred to four gods from among the hosts in the Pure Abodes:Then four deities of the pure abodes, aware of what was happening, thought: The Pure Abodes are inhabited entirely by non-returners.
“ayaṁ kho bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; “The Fortunate One is dwelling amongst the Sakyans in the Great Wood near Kapilavatthu with a great Saṅgha of moṅks consisting of five hundred monks, all of them Worthy Ones,
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. and almost all of the gods from the ten world elements have assembled to see the Fortunate One and the Saṅgha of monks.
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti. Well now, we too could approach the Fortunate One, and after approaching the Fortunate One we could recite a verse each in his presence.”“Why don’t we go to the Buddha and each recite a verse in his presence?”
Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. Then those gods, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, in the same way disappeared from among the gods of the Pure Abodes and appeared in front of the Fortunate One.Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha.
Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Then those gods after worshipping the Fortunate One, stood on one side.They bowed to the Buddha and stood to one side.
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: While standing on one side one of the gods recited this verse in the presence of the Fortunate One:Standing to one side, one deity spoke this verse in the Buddha’s presence:
“Mahāsamayo pavanasmiṁ, “There is a great convention in the wood,“There’s a great congregation in the woods, “Great congregation” is mahāsamaya.
Devakāyā samāgatā; and a host of gods have come,where heavenly hosts have assembled.
Āgatamha imaṁ dhammasamayaṁ, we have come to this Dhamma conventionWe’ve come to this righteous congregation
Dakkhitāye aparājitasaṅghan”ti. to see the Saṅgha, who are undefeated.”to see the invincible Saṅgha!”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: Then another god recited this verse in the presence of the Fortunate One:Then another deity spoke this verse in the Buddha’s presence:
“Tatra bhikkhavo samādahaṁsu, “In this place the monks are concentrated,“The mendicants there are immersed in samādhi,
Cittamattano ujukaṁ akaṁsu; they have straightened out their minds by themselves,they’ve straightened their own minds.
Sārathīva nettāni gahetvā, like a charioteer who has taken the reins,Like a charioteer holding the reins,
Indriyāni rakkhanti paṇḍitā”ti. the wise protect their sense faculties.”the astute ones protect their senses.”
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: Then another god recited this verse in the presence of the Fortunate One:Then another deity spoke this verse in the Buddha’s presence:
“Chetvā khīlaṁ chetvā palighaṁ, “Having cut off the hindrance and obstacle,“They snapped the post and snapped the cross-bar,
Indakhīlaṁ ūhacca manejā; and dug up the locking post, they are unmoved,unstirred, they tore out Indra’s pillar. A village (Bu Pj 2:3.8) or royal compound (Bu Pc 83:1.3.56.1) was marked with a “boundary-post” (indakhīla). It symbolized a fixed and immovable point, either in a good sense (SN 56.39:4.1) or, as here, an obstacle. The Sanskrit indrakīla is a two-foot long iron bolt securing a fort, presumably fixed in the ground (Arthaśāstra 2.3.26), or else a mountain in the Himalayas. The warrior Arjuna, journeying beyond the Gandhamādana, is stopped at the Indrakīla mountain by Sakra/Indra disguised as a brahmin ascetic, at whose urging Arjuna undertakes asceticism in order to gain the power he would need (Mahābhārata 3.3.37). The symbolic sense of “stopping” relates to the Pali sense of immovability, and suggests that the underlying metaphor is the irresistible power represented by Indra. | For Mahāsaṅgīti’s ūhacca manejā read ūhacca-m-anejā.
Te caranti suddhā vimalā, they live pure and unstained,They live pure and immaculate,
Cakkhumatā sudantā susunāgā”ti. young nāgas, well-tamed by the Visionary.”the young giants tamed by the Clear-eyed One.” Nāga can refer to a class of semi-divine beings in a powerful serpentine form (“dragon”); a large and powerful snake, especially a king cobra; a bull elephant; or any powerful and mighty being (“giant”).
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: Then another god recited this verse in the presence of the Fortunate One:Then another deity spoke this verse in the Buddha’s presence:
“Ye keci buddhaṁ saraṇaṁ gatāse, “Whoever has gone to the Buddha for refuge“Anyone who has gone to the Buddha for refuge
Na te gamissanti apāyabhūmiṁ; will not go to the lower worlds.won’t go to a plane of loss.
Pahāya mānusaṁ dehaṁ, After giving up the human bodyAfter giving up this human body,
Devakāyaṁ paripūressantī”ti. they will fill up the ranks of the gods.”they swell the heavenly host.” The discourse up to here is also found at SN 1.37.
1. Devatāsannipāta 1. The Gathering of Deities
Atha kho bhagavā bhikkhū āmantesi: Then the Fortunate One addressed the monks, saying:Then the Buddha said to the mendicants:
“yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā sannipatitā honti, tathāgataṁ dassanāya bhikkhusaṅghañca. “Monks, almost all of the gods from the ten world-elements have assembled to see the Realised One and the Saṅgha of monks.“Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Saṅgha.
Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā ahesuṁ seyyathāpi mayhaṁ etarahi. Monks, those who in the past were Worthy Ones, Perfect Sambuddhas, for those Fortunate Ones also at least as many gods have assembled as for me at the present time.Those who were perfected ones, fully awakened Buddhas in the past also had gatherings of deities that were at best like the gathering for me now. This recalls DN 14:1.10.1, where the relative sizes of the mendicant congregations of different Buddhas are tallied. That sutta, in another point of similarity, also featured a conversation with deities of the Pure Abodes.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṁ etarahi. Monks, those who in the future will be Worthy Ones, Perfect Sambuddhas, for those Fortunate Ones also at least as many gods will assemble as for me at the present time.Those who will be perfected ones, fully awakened Buddhas in the future will also have gatherings of deities that will be at best like the gathering for me now.
Ācikkhissāmi, bhikkhave, devakāyānaṁ nāmāni; Monks, I will declare the names of the hosts of gods,I shall declare the names of the heavenly hosts;
kittayissāmi, bhikkhave, devakāyānaṁ nāmāni; monks, I will proclaim the names of the hosts of gods,I shall extol the names of the heavenly hosts;
desessāmi, bhikkhave, devakāyānaṁ nāmāni. monks, I will reveal the names of the hosts of gods.I shall teach the names of the heavenly hosts.
Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen to it, apply your minds well, and I will speak.”Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, reverend Sir,” those monks replied to the Fortunate One,“Yes, sir,” they replied.
Bhagavā etadavoca: and the Fortunate One said this:The Buddha said this:
“Silokamanukassāmi, “I will repeat a famous verse (a Siloka)“I invoke a paean of praise! “Paean of praise” is siloka, a rare case where this means “verse (of praise)” rather than “fame, renown”. Siloka is also a poetic metre, the most common form in Pali. | Anukassāmi is present tense from the root kass, “to draw (up), to drag”. Compare Sanskrit anukarṣa in the sense “invoking, summoning by incantation”.
yattha bhummā tadassitā; wherever the gods of the Earth live:Where the earth-gods dwell,
Ye sitā girigabbharaṁ, There are (monks) who live in a hill cave,there, in mountain caves,
pahitattā samāhitā. who are resolute, composed,resolute and composed,
Puthūsīhāva sallīnā, who are like lions crouching,dwell many like lonely lions,
lomahaṁsābhisambhuno; who have overcome (all) horror,who have mastered their fears. This gives a hint as to one of the purposes of this sutta. Living alone in remote forests can be terrifying. Such places were widely believed to be haunted by all manner of supernatural creatures, not all of them friendly. While for an arahant this posed no threat, there would have been then, as there are today, many young or aspiring meditators who faced such challenges with trepidation. These verses offer succor, surrounding them with powerful, albeit invisible, allies.
Odātamanasā suddhā, with minds that are cleansed, and purified,Their minds are bright and pure,
vippasannamanāvilā. which are clear, and undisturbed”.clear and unclouded.”
Bhiyyo pañcasate ñatvā, He knew there were more than five hundredOver five hundred were known
vane kāpilavatthave; in the wood near Kapilavatthu (like this),in the wood at Kapilavatthu.
Tato āmantayī satthā, therefore the Teacher addressedConsequently, the Teacher addressed
sāvake sāsane rate. those disciples who delight in the teaching:the disciples who love the teaching:
‘Devakāyā abhikkantā, “A host of gods have drawn near (to us),“The heavenly hosts have come forth;
te vijānātha bhikkhavo’; you should know who they are, monks!”mendicants, you should be aware of them.”
Te ca ātappamakaruṁ, Then (those monks) became ardent,Those monks grew keen,
sutvā buddhassa sāsanaṁ. after hearing the Buddha’s teaching,hearing the Buddha’s instruction.
Tesaṁ pāturahu ñāṇaṁ, and knowledge was manifest to them,Knowledge manifested in them,
amanussānadassanaṁ; seeing those non-human beings -seeing those non-human beings.
Appeke satamaddakkhuṁ, and some of them saw a hundred,Some saw a hundred,
sahassaṁ atha sattariṁ. a thousand, or seventy (thousand).a thousand, even seventy thousand,
Sataṁ eke sahassānaṁ, Some of them saw a hundred thousandwhile some saw a hundred thousand
amanussānamaddasuṁ; of those non-human beings,non-human beings.
Appekenantamaddakkhuṁ, and some saw an endless numberBut some saw an endless number
disā sabbā phuṭā ahuṁ. spread out in every direction.spread out in every direction.
Tañca sabbaṁ abhiññāya, Having deep knowledge of all thatAnd all that was known
vavatthitvāna cakkhumā; the Visionary desired to speak,and distinguished by the Clear-eyed One.
Tato āmantayī satthā, therefore the Teacher addressedConsequently, the Teacher addressed
sāvake sāsane rate. those disciples who delight in the teaching:the disciples who love the teaching:
‘Devakāyā abhikkantā, “A host of gods have drawn near (to us),“The heavenly hosts have come forth;
te vijānātha bhikkhavo; you should know who they are, monks!mendicants, you should be aware of them.
Ye vohaṁ kittayissāmi, I will proclaim their (names) to youI shall extol them for you,
girāhi anupubbaso’. with lyrics in regular order.with lyrics in proper order.
Sattasahassā te yakkhā, There are seven thousand yakkhas,There are seven thousand spirits, “Spirit” is yakkha. In later legend they appear as monstrous figures, but in the suttas they are ambiguous and may often be friendly to the Dhamma. Early statues of yakkhas at Madhurā (circa 100 BCE) depict noble and powerful kings, not ogres. Yakkha is also sometimes used more generally in the sense of an individual or deity.
bhummā kāpilavatthavā; Earth gods from Kapilavatthu;earth-gods of Kapilavatthu.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Chasahassā hemavatā, From Hemavant there are six thousandFrom the Himalayas there are six thousand
yakkhā nānattavaṇṇino; yakkhas, diverse in colour;spirits of different colors. Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Sātāgirā tisahassā, From Sātāgira there are three thousandFrom Mount Sātā there are three thousand Mount Sātā is unidentified, but according to the commentary it was in the middle region.
yakkhā nānattavaṇṇino; yakkhas, diverse in colour;spirits of different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Iccete soḷasasahassā, Like this there are sixteen thousandAnd thus there are sixteen thousand
yakkhā nānattavaṇṇino; yakkhas, diverse in colour;spirits of different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Vessāmittā pañcasatā, From Vessāmitta there are five hundredFrom Vessāmitta’s mountain there are five hundred Vessāmitta (“friend of all”) is the name of a Vedic hermit. Legend has it that he was a khattiya who earned brahminhood due to his intense austerities in the remote Himalayas. Perhaps this is a mountain named for him, although I can find no trace of it in Sanskrit.
yakkhā nānattavaṇṇino; yakkhas, diverse in colour;spirits of different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Kumbhīro rājagahiko, From Rājagaha there is Kumbīra,And there’s Kumbhīra of Rājagaha, Kumbhīra means “crocodile”.
vepullassa nivesanaṁ; who is settled on Vepulla;whose home is on Mount Vepulla. For this mountain, see SN 15.10:2.2, SN 15.20:2.3, and notes.
Bhiyyo naṁ satasahassaṁ, and more than a hundred thousandAttended by more than
yakkhānaṁ payirupāsati; yakkhas who gather round him;a hundred thousand spirits,
Kumbhīro rājagahiko, From Rājagaha there is KumbīraKumbhīra of Rājagaha
sopāgā samitiṁ vanaṁ. he also came to the gathering in the wood.also came to the meeting in the wood.
Purimañca disaṁ rājā, The Easterly direction,King Dhataraṭṭha rules We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta.
dhataraṭṭho pasāsati; the king Dhataraṭṭha rules over that;the eastern quarter.
Gandhabbānaṁ adhipati, he is master of the Gandhabbas,Lord of the centaurs, “Centaur” is gandhabba. Gandhabbas are wild, sexual beings who, being first to yoke the horse (Śatapatha Brāhmaṇa 5.1.4.8) and riding the steed called “Racer” (vājin, 10.6.4.1), “take the reins” from Indra (Rig Veda 1.163.2) as his charioteer Mātali. It is likely the Sanskrit gandharva stems from the same root as the Greek kentauro, and the ultimate origin of the idea comes from the proto-Indo-Europeans, who rode the horse, creating a potent entity that was invincible in battle. At Sanchi Stupa No. 2 there are images of men and women riding centaurs, although this may be a later Greek borrowing.
mahārājā yasassiso. he is a resplendent Great King.he’s a great king, glorious.
Puttāpi tassa bahavo, also there are his many sons,And he has many mighty sons
indanāmā mahabbalā; Inda by name, ones of great strength;all of them named Indra. By implication, they are renowned as being powerful as Indra, the king of gods who in Pali is more commonly called Sakka. It is also a nod to the multiplicity of divinities in the Vedic system, where one becomes many and many become one.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Dakkhiṇañca disaṁ rājā, The Southerly direction,King Virūḷhaka rules Virūḷhaka is “growth”; he was probably a god of the fertile crops. In the Pali it is spelled Virūḷha here due to the meter.
virūḷho taṁ pasāsati; the king Virūḷha rules over that;the southern quarter.
Kumbhaṇḍānaṁ adhipati, he is master of the Kumbhaṇḍas,Lord of the gnomes, “Gnomes” is kumbhaṇḍa (Sanskrit kuṣmāṇḍa), “pumpkin-belly”, a race of lesser deities often depicted as pot-bellied, ugly and misshapen. But see SN 19.10 for another interpretation.
mahārājā yasassiso. he is a resplendent Great King.he’s a great king, glorious.
Puttāpi tassa bahavo, also there are his many sons,And he has many mighty sons
indanāmā mahabbalā; Inda by name, ones of great strength;all of them named Indra.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Pacchimañca disaṁ rājā, The Westerly direction,King Virūpakkha rules One of the “royal snake families” at AN 4.67:3.2. His name means “multiple eyes” (virūpa-akkha) for the false eyes on a cobra’s hood.
virūpakkho pasāsati; the king Virūpakkha rules over that;the western quarter.
Nāgānañca adhipati, he is master of the nāgas,Lord of the dragons,
mahārājā yasassiso. he is a resplendent Great King.he’s a great king, glorious.
Puttāpi tassa bahavo, also there are his many sons,And he has many mighty sons
indanāmā mahabbalā; Inda by name, ones of great strength;all of them named Indra.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Uttarañca disaṁ rājā, The Northerly direction,King Kuvera rules Also known as Vessavaṇa (DN 32:7.43, Snp 2.14:6.1), which means “Son of the Renowned” from his father Viśrava. These two names appear together elsewhere in contemporary literature (Atharvaveda 8,10.28c, Śatapatha Brāhmaṇa 13.4.3.10), where, although the passages are obscure, he appears to be associated with wickedness, concealment, and theft. Although a god of wealth (dhanada), the name Kuvera is explained by lexicographers as “deformed”. Probably he was originally a god of the underground, blessed with the earth’s riches, yet deformed by its great pressure.
kuvero taṁ pasāsati; the king Kuvera rules over that;the northern quarter.
Yakkhānañca adhipati, he is master of the yakkhas,Lord of spirits,
mahārājā yasassiso. he is a resplendent Great King.he’s a great king, glorious.
Puttāpi tassa bahavo, also there are his many sons,And he has many mighty sons
indanāmā mahabbalā; Inda by name, ones of great strength;all of them named Indra.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Purimaṁ disaṁ dhataraṭṭho, To the East there is Dhataraṭṭha,Dhataraṭṭha in the east,
dakkhiṇena virūḷhako; in the South there is Virūḷhaka;Virūḷhaka to the south,
Pacchimena virūpakkho, in the West there is Virūpakkha,Virūpakkha to the west,
kuvero uttaraṁ disaṁ. to the North there is Kuvera.and Kuvera in the north.
Cattāro te mahārājā, These are the Four Great Kings,These four great kings, The following verses are a treasure-trove of ancient Indian mythology, recording the names of deities otherwise lost to history. Many of the names are obscure and variant readings are recorded in manuscripts and noted in the commentary. My spellings follow Ānandajoti’s translation, The Discourse on the Great Convention, unless there is a reason to change. I try to identify the deities as best as I can, but many of them remain speculative.
samantā caturo disā; from all sides, the four directions;all around in the four quarters,
Daddallamānā aṭṭhaṁsu, they stood blazing brilliantlystood there dazzling
vane kāpilavatthave. in the wood near Kapilavatthu.in the wood at Kapilavatthu.
Tesaṁ māyāvino dāsā, Their deceitful servants came,Their deceitful heathens came, These deities are called dāsa, which normally means “slave” in Pali. But here, it seems, we have a singular instance of the old Vedic meaning, an uncivilized foe. The dāsas Vṛtra, Namuci, and Vṛṣaśipra are described as “deceivers” (māyin, Rig Veda 1.53.7; 2.11.10; 7.99.4; 10.73.7). This epithet is also used of the closely related dasyu (Rig Veda 1.33.10; 4.16.9; 8.14.14; 10.73.5; see note on DN 5:11.5). Such beings are said to be “godless” since they oppose the Vedic deities (Rig Veda 2.19.7; 3.31.19; 7.1.10; 10.11.6; 10.138.4, etc.), so we can translate as “heathen”.
āguṁ vañcanikā saṭhā; who are fraudulent and treacherous:so treacherous and crafty—
Māyā kuṭeṇḍu viṭeṇḍu, the deceitful Kuteṇḍu, Veteṇḍu,the deceivers Kuṭeṇḍu, Viṭeṇḍu, I am not able to identify any of these names with confidence, but perhaps kuṭeṇḍu and viṭeṇḍu could be traced to indu (“moon”), thus “crooked moon” and “defective moon”. Compare khaṇḍendu, a later term for Śiva as the crescent moon.
viṭucca viṭuṭo saha. Viṭucca, and Viṭuḍa,with Viṭucca and Viṭuṭa. The Sanskrit names are kiṭi, vikiṭi, bhṛgu, and bhṛkuṭi. Only bhṛgu is attested in the Vedas, but he was a sage, not a “crafty heathen”.
Candano kāmaseṭṭho ca, Candana and Kāmaseṭṭha,And Candana and Kāmaseṭṭha, Candana appears in MN 134:6.4, SN 2.15, and SN 40.11:1.1, and together with Kāmaseṭṭha in DN 32:10.4. Candana means “sandalwood”, although the name of the god might also relate to its root “shining”. | Kāmaseṭṭha means “Chief of Sex”, i.e. “Eros”; he does not seem to appear in a Brahmanical context.
kinnighaṇḍu nighaṇḍu ca; Kinnughaṇḍu and Nighaṇḍu;Kinnughaṇḍu and Nighaṇḍu,
Panādo opamañño ca, Panāda and Opamañña,Panāda and Opamañña, Panāda (“roarer”) was the name of an ancient king who performed the horse sacrifice (Thag 2.22:1.1, DN 26:26.1). In Ja 265 he is said to have been the son of Vessavaṇa (Kuvera). | Opamañña is a descendant of the ascended sage Upamanyu (“zealous one”; see note on MN 99:10.3).
devasūto ca mātali. and Mātali, the gods’ charioteer.and Mātali, the god’s equerry. Mātali is the charioteer of Sakka (i.e. Indra; SN 11.6:1.5, MN 83:14.1, etc.), a role he plays throughout Brahmanical literature as well. He appears here as one of the centaur lords, and is father to the centaur Sikhaṇḍī, Pañcasikha’s rival in love DN 21:1.6.8. | A sūta was a high-ranking officer attending the king, close in meaning to the (admittedly obscure) military term “equerry”, in contrast with the regular charioteer, sārathi.
Cittaseno ca gandhabbo, The gandhabbas Citta and Sena,Cittasena the centaur came too, The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures.
naḷorājā janesabho; the kings Nala and Janesabhaand the kings Nala and Janesabha. Nala means “reed”. There was a King Nala of Vidarbha whose love for his Queen Damayantī is celebrated in the Mahābharata. | Janesabha is an alternate spelling of Janavasabha (DN 18).
Āgā pañcasikho ceva, came, and also Pañcasikha,Pañcasikha came too, with In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”).
timbarū sūriyavacchasā. Timbaru, and Suriyavaccasā.Timbaru and Suriyavaccasā.
Ete caññe ca rājāno, These and also other kings,These and other kings there were,
gandhabbā saha rājubhi; and gandhabbas along with their kings;the centaurs with their kings.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Athāguṁ nāgasā nāgā, Then came Nāgas from Nābhasa,Then came the dragons of Nābhasa lake, Read nābhasa, which means “celestial, heavenly”. The commentary says this was the name of a lake, which agrees with the legend that a Nābhasa was a son of Nala (“reed”) and father of Puṇḍarīka (“lotus”). The Sanskrit here, however, has sahabhuṁ nāgo.
vesālā sahatacchakā; and from Vesāli, and the Tacchakas;and those from Vesālī with those from Takkasilā. Vesālā is from the adjectival form vesāla (“of Vesālī”). | Pali taccha can represent Sanskrit takṣa, and the Sanskrit does indeed have takṣakaḥ here, so Tacchaka is probably “of Takṣasilā”. This famous city, normally spelled Takkasilā in Pali, is Taxila in West Pakistan, an ancient center of learning.
Kambalassatarā āguṁ, the Kambalas, and Assataras came,The Kambalas and Assataras came These nāgas are frequently mentioned together in Sanskrit literature such as the Mahābhārata (1.31.1a, 2.9.9a, 5.101.9c), where they are also said to come from Pāyāga (3.83.72a: prayāgaṁ sapratiṣṭhānaṁ kambalāśvatarau).
pāyāgā saha ñātibhi. and (nāgas) from Pāyāga with their kin.and those from Payāga with their kin. Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambī (see Bu Pj 1:4.18).
Yāmunā dhataraṭṭhā ca, The Yāmuna, and the Dhataraṭṭha nāgas came,Those from Yamunā, and the Dhataraṭṭha The Dhataraṭṭha and Erāvaṇa nāgas also appear frequently in Sanskrit literature, and often in association with other deities in our text as part of a loose cluster of divinities (eg. Harivamśa 3.112–117). Erāvaṇa also appears at Snp 2.14:5.1. Here he is a nāga as in “dragon”, but later tradition saw him as a nāga as in “elephant”, in which role he became the mighty mount of Indra/Sakka.
āgū nāgā yasassino; resplendent ones;dragons came, so glorious.
Erāvaṇo mahānāgo, and Erāvaṇa, the great nāga,And Erāvaṇa the great dragon
sopāgā samitiṁ vanaṁ. he also came to the gathering in the wood.also came to the meeting in the wood.
Ye nāgarāje sahasā haranti, Those who carry away the nāga kings by forceThose who seize the dragon kings by force—The enmity between snakes and birds is legendary (Ja 518), its origins related in the story of Suparṇa and Kadrū, mother of dragons (Śatapatha Brāhmaṇa 3.6.2). It is rooted as much in the common sight of birds attacking snakes as it is in the cosmic opposition between the solar and the chthonic, the forces of light in the sky and darkness beneath the earth.
Dibbā dijā pakkhi visuddhacakkhū; the divine, twice-born, winged ones, with clear vision -Heavenly, twice-born birds with piercing vision—Birds are called “twice-born”, once from the mother, once from the egg. “Twice-born” is also an epithet of brahmins (Thig 15.1:31.3).
Vehāyasā te vanamajjhapattā, through the air they (came and) arrived in the wood,swoop down to the wood from the sky;
Citrā supaṇṇā iti tesa nāmaṁ. the Citras and Supaṇṇas, such are their names.their name is ‘Rainbow Phoenix’. The supaṇṇa (Sanskrit suparṇa, “bright-feathered”), later garuḷa (Sanskrit garuḍa, “devourer”), is to the eagle as the nāga is to the cobra. He has been falsely compared with the loathsome harpy; but his golden wings, closeness to the sun (eg. Rig Veda 5.47.3), and role as bearer of the nectar of immortality (RV 4.26.4, 8.100.8) show that he is the Indian phoenix, the golden eagle of the sun. As the brother of the Dawn (Aruṇa, Matsya Purāṇa 174.47), his golden wings at sunset “devour” the sun. He disappears in darkness only to be born again the next day, just as the European phoenix combusts itself and is born anew. Thus he is both the older and the younger brother of Aruṇa, for which came first, sunrise or sunset?
Abhayaṁ tadā nāgarājānamāsi, But at that time the nāga kings were without fear,But the dragon kings remained fearless,
Supaṇṇato khemamakāsi buddho; for the Buddha made them safe from the supaṇṇas.for the Buddha kept them safe from the phoenixes.
Saṇhāhi vācāhi upavhayantā, Calling on (one another) with gentle words,Wooing each other with gentle words, Upavhayati occurs only here and SN 7.9:4.3 in Pali. It is a Vedic term for invoking or calling up blessings in a whisper.
Nāgā supaṇṇā saraṇamakaṁsu buddhaṁ. the nāgas and supaṇṇas took refuge in the Buddha.the dragons and phoenixes took the Buddha as refuge. The Buddha reconciles even such inveterate enemies. In the Buddhist view, all of these beings have their place in the great pattern of nature.
Jitā vajirahatthena, Defeated by Vajirahattha,Defeated by Vajirahattha, Vajirahattha (“thunderbolt-in-hand”) is a synonym of vajirapāṇi (DN 3:1.21.3, MN 35:14.1). It is a frequent epithet of Sakka in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), an identification confirmed by the commentary here.
samuddaṁ asurāsitā; the asuras live in the ocean;the titans live in the ocean.
Bhātaro vāsavassete, they are brothers of Vāsava,They’re brothers of Vāsava, Vāsava is another epithet of Sakka (see below, DN 20:14.9), meaning “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). The Buddhist explanation of his name SN 11.13:9.1, rather, plays on the word āvasatha and calls him the “giver of a guesthouse”. Later Brahmanical texts enumerated eight Vasus, with Indra as their lord, who are reckoned among the thirty-three. | Sakka’s wife is the demon (asura) princess Sujā, daughter of Vepacitti, hence they are his “brothers”, technically in-laws (SN 11.12:6.1).
iddhimanto yasassino. having psychic power, resplendent.powerful and glorious.
Kālakañcā mahābhismā, the very fearful Kālakañjas,There’s the terrifying Kālakañjas, The Kālakañja is the lowest class of titans (DN 24:1.7.19). Legend has it that they tried to build a fire altar of bricks (i.e. a mountain) to ascend to the heavens and contest with the gods (Taittirīya Brāhmaṇa 1.1.2.4–6, alluded to at Śatapatha Brāhmaṇa 2.1.2.13). Three are mentioned as being godlike at Atharvaveda 6.80.2. The Mahābhārata (eg. 4.44.9) says they are Dānavas, an association supported in the next line. They seem to be associated with the ferocious Kālakeyas, children of Kālā. But a common Sanskrit spelling is kālakhañja, where khañja means “lame”. This calls to mind the lame smith-god Hephaestus, who also ascended to heaven. Kāla (“black”) then would be the black metal iron (cf. English “blacksmith”), yielding the sense “iron-lamed”.
asurā dānaveghasā; the Dānaveghasa asuras;the Dānava and Ghasa titans, The Dānavas are a prominent group of asuras otherwise unattested in early Pali. The name stems from “rivers, waters” after their mother Danū. | Ghasa (“devourer”) is occasionally mentioned as the name of a rakṣasa (Rāmāyaṇa 5.22.36a praghasā nāma rākṣasī). The commentary treats them as a single class of arrow-wielding asuras.
Vepacitti sucitti ca, Vepacitti and Sucitti,Vepacitti and Sucitti, Vepacitti means “wise thinker”, Sucitti means “good thinker”. Vepacitti was the lord of the asuras and Sakka’s counterpart. Their relationship was complicated (SN 11.23). Brahmanical literature regards him as the eldest son of Danū and hence chief of the Dānavas. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. Vepacitti’s fame matches Sucitti’s obscurity, for he does not seem to appear elsewhere.
pahārādo namucī saha. Pahārāda, together with Namuci,Pahārāda with Namuci, Pahārāda the ocean-loving asura lord appears in AN 8.19. His name (Sanskrit prahlāda) means “mirth”. Later Brahmanical legends say he was a righteous son of the wicked Hiraṇyakaśipu, who hated him for his devotion to Viṣṇu. | The story goes that when Namuci stole the soma from Indra, Indra’s vengeance was frustrated by his vow not to harm him with anything wet or dry, in the dark or the light (Śatapatha Brāhmaṇa 12.7.3.1). Indra’s ingenious solution was to dismember him with foam (Rig Veda 8.14.13) at dawn. Namuci’s name is explained as na-muci, “not letting go” (the waters). In Buddhism, Namuci is a name of Māra, although here Māra appears separately below.
Satañca baliputtānaṁ, and a hundred of Bali’s sons,and Bali’s hundred sons, According to legend, Bali was the grandson of Pahārāda and son of Virocana. His hundred sons were dread warriors (Bhāgavata Purāṇa 8.10.30). The word bali also refers to a kind of sacrificial offering, but the roots of the term are obscure.
sabbe verocanāmakā; all of them named after Veroca.all named after Virocana. Virocana was their grandfather. He was another adversary of Indra, despite which they were both said to have sought knowledge from Prajāpatī, but Virocana misunderstood since he saw only the surface meaning (Chāndogya Upaniṣad 8.7.2–8.5). Here he is associated with Rāhu, while Gaṇeśa Purāṇa 2.29 says he was granted a crown by the sun which he then lost. These details hint at a connection with the eclipse, in which case virocana would be the rays that emanate during a solar eclipse.
Sannayhitvā balisenaṁ, Having armed themselves, Bali’s armyBali’s army armed themselves
rāhubhaddamupāgamuṁ; came to lucky Rāhu (and said):and went to the auspicious Rāhu, saying: Rāhu is the mighty asura who “seizes” the moon (SN 2.9) or the sun (SN 2.10) to create an eclipse. He is the son of Vepacitti. It is strange to see him described as “auspicious” (bhadda), as he is a black planet and a force of darkness.
‘Samayo dāni bhaddante, “Now is the time, reverend Sir,‘Now is the time, sir,
bhikkhūnaṁ samitiṁ vanaṁ’. for the gathering of the monks in the wood.”for the meeting of mendicants in the wood.’
Āpo ca devā pathavī, The Water gods, and the Earth gods,The gods of water and earth,
tejo vāyo tadāgamuṁ; the Fire, and the Wind (gods all) came there;and fire and wind came there. These four are normally treated in the suttas as physical properties. Each of them is worshiped in the Rig Veda as a deity, and the Upaniṣads list them together along with other elements (eg. Bṛhadāraṇyaka Upaniṣad 4.4.5). I am not aware of any earlier contexts that group the four together systematically as deities in this way.
Varuṇā vāraṇā devā, the Varuṇa, and Vāruṇa gods,The gods of Varuṇa and Varuṇa’s offsping, Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 32:10.2, SN 11.3:5.1). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations—the oceans, water, the sky (at night), and justice. Vedic Varuṇa was the god of command, the king of tough rule. He was identified with the aristocrats, while his partner Mitra was the brahmins (Śatapatha Brāhmaṇa 4.1.4).
somo ca yasasā saha. Soma followed by Yasa,and Soma together with Yasa. Soma is the divine nectar that filled the ancient proto-Indo-Europeans with vitality. Its biological identity is disputed, but may have been ephedra. It is associated with the moon, hence the connection with Varuṇa as the night sky. | Yasa means “fame, glory”; so far as I know it is not personified in early Brahmanical texts, and rarely later. The connection between these two is illuminated by such passages as Rig Veda 7.85.3. To uphold Indra and Varuṇa in battle, there is an offering of Soma, which is described as svayaśasaḥ, “Self-Glorious”, i.e. the state of being high on speed, if speed were a god.
Mettā karuṇā kāyikā, and a host of Friendly and Compassionate gods came,A host of the gods of love In the Vedas, Mitra (“friend”) is almost always paired with Varuṇa, and the appearance of Mettā (“friendliness”) here echoes that closeness. He was the god of alliances. | Karuṇā in the sense of “compassion” does not occur at all in pre-Buddhist Sanskrit. It is probably introduced here as companion to Mettā by association with Mitra. The Sanskrit here, however, is maitrī varuṇikā. From a Buddhist point of view, these are deities reborn due to the development of jhāna based on love and compassion.
āguṁ devā yasassino; resplendent ones;and compassion came, so glorious.
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino. who are diverse in colour.shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Veṇḍudevā sahali ca, The Veṇhu and Sahali and Asama gods,The Vishnu and Sahalī gods, Veṇhu (variant veṇḍu) is the Pali spelling of Sanskrit viṣṇu, who appears only here and at SN 2.12. In the Rig Veda he was a solar god who made three great strides (said to encompass the earth, the sky, and the heavens). | A deity named Sahalī (“with plow”) appears at SN 2.30:3.1 where he praises Makkhali Gosāla, but I cannot trace him anywhere else.
asamā ca duve yamā; and the two Yama gods (came);and the unequaled pair of twins. Yama often refers to a god who guards the paths to the land of the dead (SN 1.33:10.3, MN 130:5.1), lord of the Yāma gods. Here, however, it refers to “twins” who in the Vedas are often identified with the Aśvins (the twin horses yoked to the chariot). In the Vedas, it seems asama (“unequalled”) is used as an epithet only, although the commentary says it is a name. | In Pali these lines lack a verb, while the Sanskrit supplies āgataś (“come”) instead of asamā, so perhaps we should read “the pair of Twins came”.
Candassūpanisā devā, The gods who depend on the Moon came,The gods living on the moon came,
candamāguṁ purakkhatvā. with the Moon in front of them.with the Moon before them.
Sūriyassūpanisā devā, The gods who depend on the Sun came,The gods living on the sun came,
sūriyamāguṁ purakkhatvā; with the Sun in front of them;with the Sun before them.
Nakkhattāni purakkhatvā, with the stars in front of them,And with the stars before them
āguṁ mandavalāhakā. also the foolish Rain Cloud (gods) came.came the languid gods of clouds.
Vasūnaṁ vāsavo seṭṭho, Sakka also came, (who is called) Vāsava,And Vāsava came, the greatest of the Vasus, Vāsava is above at DN 20:12.3.
sakkopāgā purindado; the best of the Vasū, and Purindada.who is Sakka the Able, Purindada the Firstgiver: Purandara (“Fortbreaker”) is another epithet of Sakka or Indra (eg. Rig Veda 1.102.7). The Buddha reforms it to Purindada (“Firstgiver”) at SN 11.12:2.1. But Indra’s generosity is long renowned, eg. Rig Veda 1.10.6c: “He is the able one, and he will be able for us—Indra who distributes the goods” (sa śakra uta naḥ śakad indro vasu dayamānaḥ).
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino. who are diverse in colour.shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Athāguṁ sahabhū devā, Then came the Sahabhu gods,Then came the Sahabhū gods, Sanskrit has sabhikā. Most of the deities in the following verses do not seem to be met with elsewhere. The Sanskrit forms are often quite different but equally untraceable.
jalamaggi sikhāriva; blazing forth, like the crest of a fire;blazing like a crested flame;
Ariṭṭhakā ca rojā ca, and the Ariṭṭhakas and Rojasand the Ariṭṭhakas and Rojas too, Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”).
umāpupphanibhāsino. and the splendid Ummapuppha (gods).and the gods hued blue as flax.
Varuṇā sahadhammā ca, The Varuṇas and Sahadhammas,The Varuṇas and Sahadhammas, For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”.
accutā ca anejakā; the Accutas and Anejakas;the Accutas and Anejakas, The “Unfallen” and the “Unshakeable”.
Sūleyyarucirā āguṁ, the Sūleyyas and Ruciras (all) came;the Sūleyyas and Ruciras all came, The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”.
āguṁ vāsavanesino; the Vāsavanesi (gods) came.as did the Vāsavanesi gods. Vāsavanesi means “seekers of Vāsava”.
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino. who are diverse in colour.shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Samānā mahāsamanā, The Samānas, Mahasamānas,The Samānas, Mahāsamānas, “Equals” and “Great Equals”.
mānusā mānusuttamā; Mānusas, Mānusuttamas;Mānusas, and Mānusuttamas all came, “Humans” and “Superhumans”, but here perhaps “Descendants of Manu”.
Athāguṁ harayo devā, Then the Hari gods came,Then came the gods of Mercury, Hari means “yellow, green” and is the astrological color of the planet budha (“Mercury”). It came to have the general meaning of “sacred, holy” and was an epithet for various deities, which in the Rig Veda included Indra and Vishnu. However the astrological connection is suggested by the references to Mars and Venus below.
ye ca lohitavāsino; and those (known as) the Lohitavāsī.and those who live on Mars. “Dwellers in the Red Place (= planet)”, i.e. “Martians”.
Pāragā mahāpāragā, The Pāragas, and Mahapāragas came,The Pāragas and Mahāpāragas came, Pāraga means “one who has crossed over”.
āguṁ devā yasassino; gods who are resplendent.such glorious gods.
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino. who are diverse in colour.shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Sukkā karambhā aruṇā, The Sukkas, Karumhas, and Aruṇas came,The gods of Venus, the newborn Sun, and the Dawn These deities represent the three lights that announce a new day: the morning star, the newborn sun, and the aura of the dawn. | Sukka (“Bright”) is the name of the planet Venus, the morning star. | Aruṇa is the dawn, a major Vedic deity signifying the arising of consciousness and order. | Karambha means “porridge”, which was offered to the sun under the name Pūṣan (Rig Veda 3.52.7, 6.56.1; Śatapatha Brāhmaṇa 4.2.5.22; Kauṣītaki Brāhmaṇa 6.8.18; Maitrāyaṇī Saṁhitā 3.10.6; Bṛhadāraṇyaka Upaniṣad 5.15.1). Hence he became known as karambhād, “porridge-eater”. Apparently the sun lost its teeth and could only eat porridge (Śatapatha Brāhmaṇa 1.7.4.8). Being toothless like a baby, and lacking the risen sun’s “teeth” (i.e. “rays”), he probably represents the “newborn sun”. Compare for example Rig Veda 10.35, where Pūṣan is invoked, along with many other deities, in a hymn to the dawn.
āguṁ veghanasā saha; with the Veghanasas.came along with those from Saturn. Mahāsaṅgīti has veghanasā, for which the Buddha Jayanthi variant vekhanasa is preferable. We meet a wanderer of that name in MN 80, and in Sanskrit vaikhānasa is a general term for ascetics; but this meaning seems unlikely in context. The astrologer Varāhamitra names it a constellation (Bṛhat-saṁhitā 47.62), but that is much later. The Sanskrit here is nīlakavāsinī (“Dwellers in the Blue”), which pairs well with lohitavāsino above. Nīlavāsa is a name for Saturn, whose color is blue.
Odātagayhā pāmokkhā, The Vicakkhaṇa gods cameAnd the gods of the white globe came Odātagayha is probably “white planet”, i.e. the sun. Sanskrit has avadātakeśā (“white-haired”). Compare the description of solar gods Sūrya at Rig Veda 1.50.8 as śociṣkeśaṁ vicakṣaṇa (“flame-haired, brilliant”) and Varuṇa at Rig Veda 8.41.9 as śvetā vicakṣaṇā (“white, brilliant”).
āguṁ devā vicakkhaṇā. with the Odātagayhas in front.leading the brilliant gods. Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter.
Sadāmattā hāragajā, The Sadāmattas, Hāragajas,The Sadāmattas and Hāragajas, The sadāmatta (“everdrunk”) gods appear in some later Buddhist texts, alongside the māyādharas (or mālādharas), but they don’t seem to appear in a Vedic context. | I cannot find any reference to the hāragaja gods. Sanskrit has hāritakā, perhaps “sons of Harītī” (the yakkhinī; but see below, DN 20:20.12).
missakā ca yasassino; and the resplendent Missakas.and assorted glorious ones; “Assorted” is missaka, not elsewhere attested as a name of gods.
Thanayaṁ āga pajjunno, Pajjunna came thundering,Pajjuna came thundering, Pajjuna (Sanskrit parjanya) is a Vedic god of thunderstorms closely associated with Indra/Sakka. His daughters appear in SN 1.39 and SN 1.40. Sanskrit has instead śuddhakā rucikā (“pure, bright”).
yo disā abhivassati. he who pours down rain in (all) directions.he who rains on all quarters.
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino; who are diverse in colour;shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Khemiyā tusitā yāmā, The Khemiyas, Tusitas, Yāmas,The Khemiyas from the realms of Tusita and Yama, The gods of Tusita and Yama are normal parts of the Buddhist cosmology. Neither khemiya nor the Sanskrit kṣemaka appear to be the names of gods elsewhere, and the commentary explains that they dwell in both the Tusita and Yama realms.
kaṭṭhakā ca yasassino; and resplendent Kaṭṭhakas (came).and the glorious Kaṭṭhakas came; The commentary acknowledges the variant readings kaṭṭhakā (from “stick” or “plowed”) and kathakā (“reciters”), while Sanskrit has kṛṣṇuktāś (“reciters of the black”). Perhaps related to Sanskrit kāṭhaka, a recension of the Black Yajur Veda taught by the sage Kaṭha.
Lambītakā lāmaseṭṭhā, The Lambītakas, Lāmaseṭṭhas,the Lambītakas, Lāmaseṭṭhas, Perhaps from lamba (“hang, droop”) in reference to deities of the sunset (cp. Mahābhārata 4.31.4c sūrye vilambati). Sanskrit has lumbinī lumbinīśreṣṭhā, which is perhaps normalized to mean “of Lumbinī”.
jotināmā ca āsavā; those called the Jotis, and Āsavas;those called the Shining, and those Yonder. “Shining” (joti) is used widely of many gods, including the Sun and Indra. | The commentary derives āsavā from āsa (“wish”) not āsava (“defilement”), explaining that they achieved their status due to desire (chandavasena). This agrees with the Sanskrit svāśiṣā (“well-wish, prayer”), i.e. words of wishing or blessing uttered over the sacrifice (see Rig Veda 10.44.5; cp. 8.44.23). However, I think it’s more likely this stems from the common Vedic idiom of describing heavenly bodies as “yonder”, an idiom closely connected to the shining sun. The masculine nominative singular form is asau, and the Pali taddhita construction āsavā would mean “those who are yonder”.
Nimmānaratino āguṁ, and the Nimmāṇaratis came;The gods who love to create came too,
athāguṁ paranimmitā. then came the Paranimittas.and those who control what is created by others.
Dasete dasadhā kāyā, All of these ten hosts, ten kinds (of gods),These ten hosts of gods
sabbe nānattavaṇṇino; who are diverse in colour;shone in all different colors.
Iddhimanto jutimanto, who have psychic power, who are bright,They’re powerful and brilliant,
vaṇṇavanto yasassino; beautiful, and resplendent;so beautiful and glorious.
Modamānā abhikkāmuṁ, rejoicing they have drawn nearRejoicing, they’ve come forth
bhikkhūnaṁ samitiṁ vanaṁ. the gathering of monks in the wood.to the meeting of mendicants in the wood.
Saṭṭhete devanikāyā, All of these sixty hosts of gods,These sixty hosts of gods
sabbe nānattavaṇṇino; who are diverse in colour;shone in all different colors.
Nāmanvayena āgacchuṁ, in conformity with their names came;They came organized by name,
ye caññe sadisā saha. these along with others similar (thinking):these and others likewise, thinking:
‘Pavuṭṭhajātimakhilaṁ, ° “We shall see the casteless (Saṅgha), unhindered,‘They who have shed rebirth, the kindly ones, Pavuṭṭha (“shed”), from pavasati (“stay away”), seems to be unique in the Pali in this sense. Commentary glosses vigata, “disappeared”. | The first part of this verse, according to the commentary, addresses the Saṅgha as a group in the singular, but I translate in plural for clarity.
oghatiṇṇamanāsavaṁ; flood-crossers, pollution-free;the undefiled ones who have crossed the flood—
Dakkhemoghataraṁ nāgaṁ, and the nāga, who is beyond the flood,let us see them, with the dragon who brought them across,
candaṁva asitātigaṁ’. who, like the Moon, has overcome the darkness.”who like the Moon has overcome darkness.’
Subrahmā paramatto ca, Subrahmā and Paramatta,Subrahmā and Paramatta came, Subrahmā appears as a godling at SN 2.17, but given his company this is likely the “independent divinity” of SN 6.6–8. | Paramatta appears only here in Pali. In Brahmanical texts it is a common term for the highest conception of Brahmā as the “supreme soul” (paramātman) of the cosmos. This term came into common usage later, but is found occasionally in earlier texts such as Maitrāyaṇī Saṁhitā 2.9.1.
puttā iddhimato saha; along with the sons of the powerful one (came).with sons of those powerful ones.
Sanaṅkumāro tisso ca, Sanaṅkumāra and Tissa also cameSanaṅkumāra and Tissa Sanaṅkumāra makes regular guest appearances in the suttas (DN 3, DN 18, DN 19, DN 27, SN 6.11, AN 11.10). | Tissa is a common name, meaning “born under the star Sirius”. Perhaps this is the former monk of that name who was reborn in the Brahmā realm (AN 6.34).
sopāga samitiṁ vanaṁ. to the gathering in the wood.also came to the meeting in the wood.
Sahassaṁ brahmalokānaṁ, In the thousand brahma worldsOf a thousand realms of divinity,
mahābrahmābhitiṭṭhati; a Great Brahma has arisen;the Great Divinity stands forth. The moniker “Great Brahmā” (mahābrahmā) is here used of an individual, but sometimes it is a class of leading Brahmās.
Upapanno jutimanto, a bright one, who stands out,He has arisen, brilliant,
bhismākāyo yasassiso. whose awesome body is resplendent.his formidable body so glorious.
Dasettha issarā āguṁ, The ten Issarā (brahmās) came,Ten Gods Almighty came there, “God Almighty” (issara) is a Brahmā god to whom the creation of the world is falsely attributed (DN 24:2.14.3, MN 101:22.5, AN 3.61:1.6).
paccekavasavattino; who individually wield power;each one of them wielding power,
Tesañca majjhato āga, and in the midst of them cameand in the middle of them came
hārito parivārito. Hārita with his entourage.Hārita with his following.” Sanskrit has hāritī, the name of the fabled yakkhiṇī of Madhurā converted by the Buddha.
Te ca sabbe abhikkante, Now when they had all drawn near,When they had all come forth—
sainde deve sabrahmake; Inda with the gods and the brahmās;the gods with their Lord, and the divinities—
Mārasenā abhikkāmi, Māra’s army also drew near:Māra’s army came forth too:
passa kaṇhassa mandiyaṁ. behold the foolishness of the Dark One!see the stupidity of the Dark Lord!
‘Etha gaṇhatha bandhatha, “Come now, seize them, and bind them (he said),“Come, seize them and bind them,” he said,
rāgena baddhamatthu vo; let them be bound by passion;“let them be bound by desire!
Samantā parivāretha, surround them on all sides,Surround them on all sides,
mā vo muñcittha koci naṁ’. do not let anyone of them go free!”don’t let any escape!”
Iti tattha mahāseno, Thus in that place the great army leaderAnd so there the great general,
kaṇho senaṁ apesayi; sent forth his dark army;the Dark Lord sent forth his army.
Pāṇinā talamāhacca, after striking the ground with his hand,He struck the ground with his fist
saraṁ katvāna bheravaṁ. and making a fearful noise,to make a horrifying sound
Yathā pāvussako megho, like a storm cloud shedding rain,like a monsoon cloud,
thanayanto savijjuko; thundering, with flashes of lightning -thundering and flashing.
Tadā so paccudāvatti, but then he retreated, angry,But then turned back,
saṅkuddho asayaṁvase. and unable to control himself.furious, out of control.
Tañca sabbaṁ abhiññāya, Knowing all that (was happening)And all that was known
vavatthitvāna cakkhumā; the Visionary desired to speak,and distinguished by the Clear-eyed One.
Tato āmantayī satthā, therefore the Teacher addressedConsequently, the Teacher addressed
sāvake sāsane rate. those disciples who delight in the teaching:the disciples who love the teaching:
‘Mārasenā abhikkantā, “Māra’s army has drawn near (to us),“Māra’s army has arrived;
te vijānātha bhikkhavo’; you should know who they are, monks!”mendicants, you should be aware of them.”
Te ca ātappamakaruṁ, Then (those monks) became ardent,Those monks grew keen,
sutvā buddhassa sāsanaṁ; after hearing the Buddha’s teaching;hearing the Buddha’s instruction.
Vītarāgehi pakkāmuṁ, They withdrew from the passionless (monks),The army fled from those free of passion,
nesaṁ lomāpi iñjayuṁ. not one of their hairs was shaken!and not a single hair was stirred!
‘Sabbe vijitasaṅgāmā, “They are all victorious in battle,“All triumphant in battle,
bhayātītā yasassino; beyond fear, and resplendent,so fearless and glorious.
Modanti saha bhūtehi, those disciples, famous among men,They rejoice with all the spirits,
sāvakā te janesutā’”ti. along with (all) beings, are glad.”the disciples renowned among men.”
Mahāsamayasuttaṁ niṭṭhitaṁ sattamaṁ.