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Saṁyutta Nikāya 11.8 Linked Discourses 11.8
1. Paṭhamavagga Chapter One
Verocanaasurindasutta Verocana, Lord of Titans Verocana, Lord of the Asuras
Sāvatthiyaṁ jetavane. Near Sāvatthī in Jeta’s Grove. Chāndogya Upaniṣad 8.7–12 tells of how Virocana studies with Indra under their Progenitor, Prajāpati, to learn about the higher Self that is free from evil and death. The Sutta responds to that dialogue, drawing its key vocabulary and ideas from the Upaniṣad and setting them to a quite different purpose (cf. SN 3.8). A number of interpretive difficulties can be resolved in this light, resulting in a more satisfying text.At Savatthi in Jeta's Grove.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Now at that time the Buddha had gone into retreat for the day’s meditation. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion.
Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post. Verocana is “son of Virocana” (Agni or the Sun). He is called Bali at DN 20:12.9. His story, detailed in various legends of later times, tells how he was a great king of the titans who at times even defeated the gods and ruled heaven, but did so justly. Here he seems to have settled his long enmity with Indra. In the Sutta, he may as well be Virocana himself, as Pali is not always assiduous in maintaining patronymics.Then Sakka, lord of the devas, and Verocana, lord of the asuras, approached the Blessed One and stood one at each door post.
Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi: Then Verocana spoke this verse in the Buddha’s presence: Then Verocana, lord of the asuras, recited this verse in the presence of the Blessed One:
“Vāyametheva puriso, “A man should make an effort The Upaniṣad says the “highest man” (uttamapuruṣa) is the one who rises up from his body and manifests in his own form as the perfect light (8.12.3). | The theme of effort is implicit when the Upaniṣad urges that the Self “should be discovered, should be cognized” (so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ). It is hidden from normal perception and requires a long spiritual training.“A man should make an effort
yāva atthassa nipphadā; until his goal is accomplished. The Sutta substitutes attha (“goal, purpose, good”) for the Upaniṣad’s ātman (“Self”) in line with the dictum, “the goal is spoken of, but the self is not involved” (AN 3.72:6.3, AN 6.49:4.3). | For nipphadā (“accomplishment”), Pali normally uses the prefixed form abhinipphanna (“produced, manifested”) in this sense (MN 101:29.3, SN 47.10:6.11). And that is the form the root appears in the Upaniṣad, in the sense of the Self that “achieves” or “emerges into” its own true form (8.12.2).Until his goal has been achieved.
Nipphannasobhano attho, A goal is splendid when accomplished—Pali texts read this as either nipphannasobhano attho (nominative singular) or nipphannasobhino atthā (dative singular). I propose both phrases occur as suits each speaker. The titan Verocana makes a simple statement (nominative), which the god Sakka improves by pointing to the cause (dative, following SN 11.4:7.3). This echoes the narrative form of the Upaniṣad, where Virocana is easily satisfied with surface teachings, taking only the body to be the Self. | The “splendid” or “shining” (sobhana) goal recalls the “highest light” (paraṁ jyotir) of the manifest Self.Goals shine when achieved:
verocanavaco idan”ti. this is the word of Verocana!” Verocana asserts his authorship in imitation of the Upaniṣad, which repeatedly states, “this is the word of Prajāpati” (iti ha prajāpatir uvāca, 8.12.6).This is the word of Verocana.”
“Vāyametheva puriso, “A man should make an effort “A man should make an effort
yāva atthassa nipphadā; until his goal is accomplished. Until his goal has been achieved.
Nipphannasobhano attho, For the goal that’s splendid when accomplished, Of goals that shine when achieved,
khantyā bhiyyo na vijjatī”ti. naught better than patience is found.” Indra and Virocana spent 32 years as Prajāpati’s students. Satisfied, Virocana left, while Indra stayed for a total of 101 years. Only then did Prajāpati reward his patience by revealing the deep truth.None is found better than patience.”
“Sabbe sattā atthajātā, “All beings are in need, In the Upaniṣad, “all” qualifies that which is to be attained, namely all worlds and all desires (8.12.6). | Text has sattā (“beings”) and pāṇi (“creature”) for the Upaniṣad’s bhūta (8.11.1; also sarvabhūtāni at 8.15.1).“All beings are bent on a goal
tattha tattha yathārahaṁ; as they deserve in each case. In other words, all creatures have individual and differing needs (see AN 4.32:2.4, DN 31:34.24). Verocana is arguing that the different needs of creatures can be satisfied if only they’d work hard enough, yoked in perpetuity like a beast of burden.Here or there as fits the case,
Saṁyogaparamā tveva, But even so, harnessed work is the highest For saṁyoga, compare the Upaniṣad, “The life breath is yoked to this body, as a draft animal to a cart” (sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ, 8.12.3, translation Olivelle). This shows the original meaning of root yuj as “yoke” for beasts of burden, and hence the “work” those beasts do when “harnessed”.But for all creatures association
sambhogā sabbapāṇinaṁ; thing of value for all living creatures. When, in the Upaniṣad, Indra rejects lower teachings of the Self, he says he sees in it nothing “of value” (bhogya), corresponding to sambhoga here.Ils supreme among enjoyments.
Nipphannasobhano attho, A goal is splendid when accomplished—Goals shine when achieved:
verocanavaco idan”ti. this is the word of Verocana!” This is the word of Verocana.”
“Sabbe sattā atthajātā, “All beings are in need, “All beings are bent upon a goal
tattha tattha yathārahaṁ; as they deserve in each case. Here or there as fits the case,
Saṁyogaparamā tveva, But rather than harnessed work being the highest I translate tveva as “but even so” when spoken by Verocana, and as “but rather than” when spoken by Sakka. I think Sakka’s response plays on the ambiguity of the term to reiterate his subtly different message. Verocana advocates for the virtue of hard work, Sakka for calm patience.But for all creatures association
sambhogā sabbapāṇinaṁ; thing of value for all living creatures, Is supreme among enjoyments.
Nipphannasobhano attho, for the goal that’s splendid when accomplished, Of goals that shine when achieved,
khantyā bhiyyo na vijjatī”ti. naught better than patience is found.” None is found better than patience.”