The Great Congregation

“There’s a great congregation in the woods,*“Great congregation” is mahāsamaya. where heavenly hosts have assembled. We’ve come to this righteous congregation to see the invincible Saṅgha!”

“Mahāsamayo pavanasmiṁ, Devakāyā samāgatā; Āgatamha imaṁ dhammasamayaṁ, Dakkhitāye aparājitasaṅghan”ti.

“There’s a great congregation in the woods,*“Great congregation” is mahāsamaya.“Mahāsamayo pavanasmiṁ, where heavenly hosts have assembled. Devakāyā samāgatā; We’ve come to this righteous congregation Āgatamha imaṁ dhammasamayaṁ, to see the invincible Saṅgha!” Dakkhitāye aparājitasaṅghan”ti.

“The mendicants there are immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario, they’ve straightened their own minds. Like a charioteer holding the reins, the astute ones protect their senses.”

“Tatra bhikkhavo samādahaṁsu, Cittamattano ujukaṁ akaṁsu;*ujukaṁ akaṁsu → ujukamakaṁsu (bj, sya-all, km, pts1ed) Sārathīva nettāni gahetvā, Indriyāni rakkhanti paṇḍitā”ti.

“The mendicants there are immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario, “Tatra bhikkhavo samādahaṁsu, they’ve straightened their own minds. Cittamattano ujukaṁ akaṁsu;*ujukaṁ akaṁsu → ujukamakaṁsu (bj, sya-all, km, pts1ed)Like a charioteer holding the reins, Sārathīva nettāni gahetvā, the astute ones protect their senses.” Indriyāni rakkhanti paṇḍitā”ti.

“They snapped the post and snapped the cross-bar, 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. They live pure and immaculate, 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”).

“Chetvā khīlaṁ chetvā palighaṁ, Indakhīlaṁ ūhacca manejā;*ūhacca → ohacca (sya-all, km); uhacca (mr) Te caranti suddhā vimalā, Cakkhumatā sudantā susunāgā”ti.

“They snapped the post and snapped the cross-bar, “Chetvā khīlaṁ chetvā palighaṁ, 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.Indakhīlaṁ ūhacca manejā;*ūhacca → ohacca (sya-all, km); uhacca (mr)They live pure and immaculate, Te caranti suddhā vimalā, 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”).Cakkhumatā sudantā susunāgā”ti.

“Anyone who has gone to the Buddha for refuge won’t go to a plane of loss. After giving up this human body, they swell the hosts of gods.”*The discourse up to here is also found at SN 1.37.

“Ye keci buddhaṁ saraṇaṁ gatāse, Na te gamissanti apāyabhūmiṁ; Pahāya mānusaṁ dehaṁ, Devakāyaṁ paripūressantī”ti.

“Anyone who has gone to the Buddha for refuge “Ye keci buddhaṁ saraṇaṁ gatāse, won’t go to a plane of loss. Na te gamissanti apāyabhūmiṁ; After giving up this human body, Pahāya mānusaṁ dehaṁ, they swell the hosts of gods.”*The discourse up to here is also found at SN 1.37.Devakāyaṁ paripūressantī”ti.

“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”. Where the earth-gods dwell, there, in mountain caves, resolute and composed,

“Silokamanukassāmi, yattha bhummā tadassitā; Ye sitā girigabbharaṁ, pahitattā samāhitā.

“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”.“Silokamanukassāmi, Where the earth-gods dwell, yattha bhummā tadassitā; there, in mountain caves, Ye sitā girigabbharaṁ, resolute and composed, pahitattā samāhitā.

dwell many like lonely lions, 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. Their minds are bright and pure, clear and undisturbed.”

Puthūsīhāva sallīnā, lomahaṁsābhisambhuno; Odātamanasā suddhā, vippasannamanāvilā.

dwell many like lonely lions, Puthūsīhāva sallīnā, 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.lomahaṁsābhisambhuno; Their minds are bright and pure, Odātamanasā suddhā, clear and undisturbed.” vippasannamanāvilā.

The teacher knew that over five hundred were in the wood at Kapilavatthu. Therefore he addressed the disciples who love the teaching:

Bhiyyo pañcasate ñatvā, vane kāpilavatthave; Tato āmantayī satthā, sāvake sāsane rate.

The teacher knew that over five hundred Bhiyyo pañcasate ñatvā, were in the wood at Kapilavatthu. vane kāpilavatthave; Therefore he addressed Tato āmantayī satthā, the disciples who love the teaching: sāvake sāsane rate.

“The heavenly hosts have come forth; mendicants, you should be aware of them.” Those monks grew keen, hearing the Buddha’s instruction.

‘Devakāyā abhikkantā, te vijānātha bhikkhavo’; Te ca ātappamakaruṁ, sutvā buddhassa sāsanaṁ.

“The heavenly hosts have come forth; ‘Devakāyā abhikkantā, mendicants, you should be aware of them.” te vijānātha bhikkhavo’; Those monks grew keen, Te ca ātappamakaruṁ, hearing the Buddha’s instruction. sutvā buddhassa sāsanaṁ.

Knowledge manifested in them, seeing those non-human beings. Some saw a hundred, a thousand, even seventy thousand,

Tesaṁ pāturahu ñāṇaṁ, amanussānadassanaṁ; Appeke satamaddakkhuṁ, sahassaṁ atha sattariṁ.

Knowledge manifested in them, Tesaṁ pāturahu ñāṇaṁ, seeing those non-human beings. amanussānadassanaṁ; Some saw a hundred, Appeke satamaddakkhuṁ, a thousand, even seventy thousand, sahassaṁ atha sattariṁ.

while some saw a hundred thousand non-human beings. But some saw an endless number spread out in every direction.

Sataṁ eke sahassānaṁ, amanussānamaddasuṁ; Appekenantamaddakkhuṁ, disā sabbā phuṭā ahuṁ.

while some saw a hundred thousand Sataṁ eke sahassānaṁ, non-human beings. amanussānamaddasuṁ; But some saw an endless number Appekenantamaddakkhuṁ, spread out in every direction. disā sabbā phuṭā ahuṁ.

And all that was known and distinguished by the Clear-eyed One. Therefore he addressed the disciples who love the teaching:

Tañca sabbaṁ abhiññāya, vavatthitvāna cakkhumā;*vavatthitvāna → vavakkhitvāna (sya-all, km, pts1ed); avekkhitvāna (ṭīkā) Tato āmantayī satthā, sāvake sāsane rate.

And all that was known Tañca sabbaṁ abhiññāya, and distinguished by the Clear-eyed One. vavatthitvāna cakkhumā;*vavatthitvāna → vavakkhitvāna (sya-all, km, pts1ed); avekkhitvāna (ṭīkā)Therefore he addressed Tato āmantayī satthā, the disciples who love the teaching: sāvake sāsane rate.

“The heavenly hosts have come forth; mendicants, you should be aware of them. I shall extol them for you, with lyrics in proper order.

‘Devakāyā abhikkantā, te vijānātha bhikkhavo; Ye vohaṁ kittayissāmi, girāhi anupubbaso’.

“The heavenly hosts have come forth; ‘Devakāyā abhikkantā, mendicants, you should be aware of them. te vijānātha bhikkhavo; I shall extol them for you, Ye vohaṁ kittayissāmi, with lyrics in proper order. girāhi anupubbaso’.

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. earth-gods of Kapilavatthu. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Sattasahassā te yakkhā, bhummā kāpilavatthavā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

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.Sattasahassā te yakkhā, earth-gods of Kapilavatthu. bhummā kāpilavatthavā; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

From the Himalayas there are six thousand spirits of different colors.*Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Chasahassā hemavatā, yakkhā nānattavaṇṇino; Iddhimanto jutimanto,*jutimanto → jutīmanto (pts1ed) vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

From the Himalayas there are six thousand Chasahassā hemavatā, spirits of different colors.*Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1.yakkhā nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto,*jutimanto → jutīmanto (pts1ed)so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

From Mount Sātā there are three thousand*Mount Sātā is unidentified, but according to the commentary it was in the middle region. spirits of different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Sātāgirā tisahassā, yakkhā nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

From Mount Sātā there are three thousand*Mount Sātā is unidentified, but according to the commentary it was in the middle region.Sātāgirā tisahassā, spirits of different colors. yakkhā nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

And thus there are sixteen thousand spirits of different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Iccete soḷasasahassā, yakkhā nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

And thus there are sixteen thousand Iccete soḷasasahassā, spirits of different colors. yakkhā nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

From 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. spirits of different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Vessāmittā pañcasatā, yakkhā nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

From 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.Vessāmittā pañcasatā, spirits of different colors. yakkhā nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

And there’s Kumbhīra of Rājagaha,*Kumbhīra means “crocodile”. whose home is on Mount Vepulla.*For this mountain, see SN 15.10:2.2, SN 15.20:2.3, and notes. Attended by more than a hundred thousand spirits, Kumbhīra of Rājagaha also came to the meeting in the wood.

Kumbhīro rājagahiko, vepullassa nivesanaṁ; Bhiyyo naṁ satasahassaṁ, yakkhānaṁ payirupāsati; Kumbhīro rājagahiko, sopāgā samitiṁ vanaṁ.

And there’s Kumbhīra of Rājagaha,*Kumbhīra means “crocodile”.Kumbhīro rājagahiko, whose home is on Mount Vepulla.*For this mountain, see SN 15.10:2.2, SN 15.20:2.3, and notes.vepullassa nivesanaṁ; Attended by more than Bhiyyo naṁ satasahassaṁ, a hundred thousand spirits, yakkhānaṁ payirupāsati; Kumbhīra of Rājagaha Kumbhīro rājagahiko, also came to the meeting in the wood. sopāgā samitiṁ vanaṁ.

King Dhataraṭṭha rules*We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta. the eastern quarter. 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. he’s a great king, glorious.

Purimañca disaṁ rājā, dhataraṭṭho pasāsati; Gandhabbānaṁ adhipati, mahārājā yasassiso.

King Dhataraṭṭha rules*We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta.Purimañca disaṁ rājā, the eastern quarter. dhataraṭṭho pasāsati; 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.Gandhabbānaṁ adhipati, he’s a great king, glorious. mahārājā yasassiso.

And he has many mighty sons 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. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

And he has many mighty sons Puttāpi tassa bahavo, 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.indanāmā mahabbalā; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. the southern quarter. 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. he’s a great king, glorious.

Dakkhiṇañca disaṁ rājā, virūḷho taṁ pasāsati;*taṁ pasāsati → tappasāsati (sya-all, km) Kumbhaṇḍānaṁ adhipati, mahārājā yasassiso.

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.Dakkhiṇañca disaṁ rājā, the southern quarter. virūḷho taṁ pasāsati;*taṁ pasāsati → tappasāsati (sya-all, km)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.Kumbhaṇḍānaṁ adhipati, he’s a great king, glorious. mahārājā yasassiso.

And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

And he has many mighty sons Puttāpi tassa bahavo, all of them named Indra. indanāmā mahabbalā; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. the western quarter. Lord of the dragons, he’s a great king, glorious.

Pacchimañca disaṁ rājā, virūpakkho pasāsati; Nāgānañca adhipati, mahārājā yasassiso.

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.Pacchimañca disaṁ rājā, the western quarter. virūpakkho pasāsati; Lord of the dragons, Nāgānañca adhipati, he’s a great king, glorious. mahārājā yasassiso.

And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

And he has many mighty sons Puttāpi tassa bahavo, all of them named Indra. indanāmā mahabbalā; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. the northern quarter. Lord of spirits, he’s a great king, glorious.

Uttarañca disaṁ rājā, kuvero taṁ pasāsati; Yakkhānañca adhipati, mahārājā yasassiso.

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.Uttarañca disaṁ rājā, the northern quarter. kuvero taṁ pasāsati; Lord of spirits, Yakkhānañca adhipati, he’s a great king, glorious. mahārājā yasassiso.

And he has many mighty sons all of them named Indra. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Puttāpi tassa bahavo, indanāmā mahabbalā; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

And he has many mighty sons Puttāpi tassa bahavo, all of them named Indra. indanāmā mahabbalā; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

Dhataraṭṭha in the east, Virūḷhaka to the south, Virūpakkha to the west, and Kuvera in the north.

Purimaṁ disaṁ dhataraṭṭho, dakkhiṇena virūḷhako; Pacchimena virūpakkho, kuvero uttaraṁ disaṁ.

Dhataraṭṭha in the east, Purimaṁ disaṁ dhataraṭṭho, Virūḷhaka to the south, dakkhiṇena virūḷhako; Virūpakkha to the west, Pacchimena virūpakkho, and Kuvera in the north. kuvero uttaraṁ disaṁ.

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. all around in the four quarters, stood there dazzling in the wood at Kapilavatthu.

Cattāro te mahārājā, samantā caturo disā; Daddallamānā aṭṭhaṁsu,*Daddallamānā → daddaḷhamānā (mr) vane kāpilavatthave.

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.Cattāro te mahārājā, all around in the four quarters, samantā caturo disā; stood there dazzling Daddallamānā aṭṭhaṁsu,*Daddallamānā → daddaḷhamānā (mr)in the wood at Kapilavatthu. vane kāpilavatthave.

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”. so treacherous and crafty— 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. 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”.

Tesaṁ māyāvino dāsā, āguṁ vañcanikā saṭhā;*āguṁ → āgū (sya-all, km); āgu (pts1ed) Māyā kuṭeṇḍu viṭeṇḍu,*viṭeṇḍu → veṭeṇḍu (bj, sya-all, km, pts1ed) viṭucca viṭuṭo saha.*viṭucca → viṭū ca (sya-all, km)

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”.Tesaṁ māyāvino dāsā, so treacherous and crafty—āguṁ vañcanikā saṭhā;*āguṁ → āgū (sya-all, km); āgu (pts1ed)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.Māyā kuṭeṇḍu viṭeṇḍu,*viṭeṇḍu → veṭeṇḍu (bj, sya-all, km, pts1ed)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”.viṭucca viṭuṭo saha.*viṭucca → viṭū ca (sya-all, km)

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. Kinnughaṇḍu and Nighaṇḍu, 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). 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.

Candano kāmaseṭṭho ca, kinnighaṇḍu nighaṇḍu ca;*kinnighaṇḍu → kinnughaṇḍu (sya-all, km, pts1ed) Panādo opamañño ca, devasūto ca mātali.

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.Candano kāmaseṭṭho ca, Kinnughaṇḍu and Nighaṇḍu, kinnighaṇḍu nighaṇḍu ca;*kinnighaṇḍu → kinnughaṇḍu (sya-all, km, pts1ed)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).Panādo opamañño ca, 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.devasūto ca mātali.

Cittasena the centaur came too,*The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures. and 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). Pañcasikha came too, with*In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”). Timbaru and Suriyavaccasā.

Cittaseno ca gandhabbo, naḷorājā janesabho;*janesabho → janosabho (sya-all, km) Āgā pañcasikho ceva, timbarū sūriyavacchasā.*sūriyavacchasā → suriyavaccasā (bj, pts1ed); suriyavacchasā (sya-all, km)

Cittasena the centaur came too,*The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures.Cittaseno ca gandhabbo, and 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).naḷorājā janesabho;*janesabho → janosabho (sya-all, km)Pañcasikha came too, with*In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”).Āgā pañcasikho ceva, Timbaru and Suriyavaccasā. timbarū sūriyavacchasā.*sūriyavacchasā → suriyavaccasā (bj, pts1ed); suriyavacchasā (sya-all, km)

These and other kings there were, the centaurs with their kings. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Ete caññe ca rājāno, gandhabbā saha rājubhi; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

These and other kings there were, Ete caññe ca rājāno, the centaurs with their kings. gandhabbā saha rājubhi; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. 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. 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). 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).

Athāguṁ nāgasā nāgā, vesālā sahatacchakā; Kambalassatarā āguṁ, pāyāgā saha ñātibhi.

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.Athāguṁ nāgasā nāgā, 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.vesālā sahatacchakā; 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).Kambalassatarā āguṁ, 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).pāyāgā saha ñātibhi.

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. dragons came, so glorious. And Erāvaṇa the great dragon also came to the meeting in the wood.

Yāmunā dhataraṭṭhā ca, āgū nāgā yasassino; Erāvaṇo mahānāgo, sopāgā samitiṁ vanaṁ.

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.Yāmunā dhataraṭṭhā ca, dragons came, so glorious. āgū nāgā yasassino; And Erāvaṇa the great dragon Erāvaṇo mahānāgo, also came to the meeting in the wood. sopāgā samitiṁ vanaṁ.

Those 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. 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). swoop down to the wood from the sky; 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?

Ye nāgarāje sahasā haranti, Dibbā dijā pakkhi visuddhacakkhū; Vehāyasā te vanamajjhapattā,*Vehāyasā → vehāsayā (bj, pts1ed) Citrā supaṇṇā iti tesa nāmaṁ.

Those 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.Ye nāgarāje sahasā haranti, 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).Dibbā dijā pakkhi visuddhacakkhū; swoop down to the wood from the sky; Vehāyasā te vanamajjhapattā,*Vehāyasā → vehāsayā (bj, pts1ed)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?Citrā supaṇṇā iti tesa nāmaṁ.

But the dragon kings remained fearless, for the Buddha kept them safe from the phoenixes. 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. 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.

Abhayaṁ tadā nāgarājānamāsi, Supaṇṇato khemamakāsi buddho; Saṇhāhi vācāhi upavhayantā, Nāgā supaṇṇā saraṇamakaṁsu buddhaṁ.

But the dragon kings remained fearless, Abhayaṁ tadā nāgarājānamāsi, for the Buddha kept them safe from the phoenixes. Supaṇṇato khemamakāsi buddho; 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.Saṇhāhi vācāhi upavhayantā, 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.Nāgā supaṇṇā saraṇamakaṁsu buddhaṁ.

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. the titans live in the ocean. 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). powerful and glorious.

Jitā vajirahatthena, samuddaṁ asurāsitā; Bhātaro vāsavassete, iddhimanto yasassino.

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.Jitā vajirahatthena, the titans live in the ocean. samuddaṁ asurāsitā; 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).Bhātaro vāsavassete, powerful and glorious. iddhimanto yasassino.

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”. 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 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. 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.

Kālakañcā mahābhismā,*Kālakañcā mahābhismā → kālakañjā mahābhismā (bj, sya-all); kālakañjā mahābhiṁsā (pts1ed) asurā dānaveghasā; Vepacitti sucitti ca, pahārādo namucī saha.

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”.Kālakañcā mahābhismā,*Kālakañcā mahābhismā → kālakañjā mahābhismā (bj, sya-all); kālakañjā mahābhiṁsā (pts1ed)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.asurā dānaveghasā; 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.Vepacitti sucitti ca, 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.pahārādo namucī saha.

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. 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. Bali’s army armed themselves 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. ‘Now is the time, sir, for the meeting of mendicants in the wood.’

Satañca baliputtānaṁ, sabbe verocanāmakā; Sannayhitvā balisenaṁ,*balisenaṁ → baliṁ senaṁ (bj, sya-all, km, pts1ed) rāhubhaddamupāgamuṁ; ‘Samayo dāni bhaddante, bhikkhūnaṁ samitiṁ vanaṁ’.

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.Satañca baliputtānaṁ, 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.sabbe verocanāmakā; Bali’s army armed themselves Sannayhitvā balisenaṁ,*balisenaṁ → baliṁ senaṁ (bj, sya-all, km, pts1ed)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.rāhubhaddamupāgamuṁ; ‘Now is the time, sir, ‘Samayo dāni bhaddante, for the meeting of mendicants in the wood.’ bhikkhūnaṁ samitiṁ vanaṁ’.

The gods of water and earth, 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. 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). 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.

Āpo ca devā pathavī, tejo vāyo tadāgamuṁ; Varuṇā vāraṇā devā,*vāraṇā → vāruṇā (bj, sya-all, km, pts1ed) somo ca yasasā saha.

The gods of water and earth, Āpo ca devā pathavī, 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.tejo vāyo tadāgamuṁ; 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).Varuṇā vāraṇā devā,*vāraṇā → vāruṇā (bj, sya-all, km, pts1ed)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.somo ca yasasā saha.

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. and compassion came, so glorious. These ten hosts of gods shone in all different colors.

MettāmettāUna de las diez perfecciones (pāramīs) y una de las cuatro moradas sublimes (brahma-vihāra). Representa un deseo profundo, activo y desinteresado por la felicidad y el bienestar de todos los seres. Es un estado mental cultivado que busca disolver las barreras entre el “yo” y el “otro”.Ver en el glosario karuṇākaruṇāCompasión; simpatía; la aspiración a encontrar una forma de ser verdaderamente útil a uno mismo y a otros. Una de las cuatro «moradas sublimes» (brahma-vihāra).Ver en el glosario kāyikā, āguṁ devā yasassino; Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

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.MettāmettāUna de las diez perfecciones (pāramīs) y una de las cuatro moradas sublimes (brahma-vihāra). Representa un deseo profundo, activo y desinteresado por la felicidad y el bienestar de todos los seres. Es un estado mental cultivado que busca disolver las barreras entre el “yo” y el “otro”.Ver en el glosario karuṇākaruṇāCompasión; simpatía; la aspiración a encontrar una forma de ser verdaderamente útil a uno mismo y a otros. Una de las cuatro «moradas sublimes» (brahma-vihāra).Ver en el glosario kāyikā, and compassion came, so glorious. āguṁ devā yasassino; These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino.

They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. 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”. The gods living on the moon came, with the Moon before them.

Veṇḍudevā sahali ca,*sahali ca → veṇhū ca devā sahalī ca (bj); veṇḍū ca devā sahalī ca (sya-all, km); veṇhū ca devā sahaḷī ca (pts1ed) asamā ca duve yamā; Candassūpanisā devā, candamāguṁ purakkhatvā.

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.Veṇḍudevā sahali ca,*sahali ca → veṇhū ca devā sahalī ca (bj); veṇḍū ca devā sahalī ca (sya-all, km); veṇhū ca devā sahaḷī ca (pts1ed)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”.asamā ca duve yamā; The gods living on the moon came, Candassūpanisā devā, with the Moon before them. candamāguṁ purakkhatvā.

The gods living on the sun came, with the Sun before them. And with the stars before them came the languid gods of clouds.

Sūriyassūpanisā devā, sūriyamāguṁ purakkhatvā; Nakkhattāni purakkhatvā, āguṁ mandavalāhakā.

The gods living on the sun came, Sūriyassūpanisā devā, with the Sun before them. sūriyamāguṁ purakkhatvā; And with the stars before them Nakkhattāni purakkhatvā, came the languid gods of clouds. āguṁ mandavalāhakā.

And Vāsava came, the greatest of the Vasus,*Vāsava is above at DN 20:12.3. 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). These ten hosts of gods shone in all different colors.

Vasūnaṁ vāsavo seṭṭho, sakkopāgā purindado; Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

And Vāsava came, the greatest of the Vasus,*Vāsava is above at DN 20:12.3.Vasūnaṁ vāsavo seṭṭho, 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).sakkopāgā purindado; These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino.

They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. blazing like a crested flame; and the Ariṭṭhakas and Rojas too,*Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”). and the gods hued blue as flax.

Athāguṁ sahabhū devā, jalamaggi sikhāriva; Ariṭṭhakā ca rojā ca, umāpupphanibhāsino.

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.Athāguṁ sahabhū devā, blazing like a crested flame; jalamaggi sikhāriva; and the Ariṭṭhakas and Rojas too,*Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”).Ariṭṭhakā ca rojā ca, and the gods hued blue as flax. umāpupphanibhāsino.

The Varuṇas and Sahadhammas,*For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”. the Accutas and Anejakas,*The “Unfallen” and the “Unshakeable”. the Sūleyyas and Ruciras all came,*The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”. as did the Vāsavanesi gods.*Vāsavanesi means “seekers of Vāsava”. These ten hosts of gods shone in all different colors.

Varuṇā sahadhammā ca, accutā ca anejakā; Sūleyyarucirā āguṁ, āguṁ vāsavanesino; Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

The Varuṇas and Sahadhammas,*For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”.Varuṇā sahadhammā ca, the Accutas and Anejakas,*The “Unfallen” and the “Unshakeable”.accutā ca anejakā; the Sūleyyas and Ruciras all came,*The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”.Sūleyyarucirā āguṁ, as did the Vāsavanesi gods.*Vāsavanesi means “seekers of Vāsava”.āguṁ vāsavanesino; These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino.

They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

The Samānas, Mahāsamānas,*“Equals” and “Great Equals”. Mānusas, and Mānusuttamas all came,*“Humans” and “Superhumans”, but here perhaps “Descendants of Manu”. and the gods depraved by play,*As per DN 1:2.7.2. and those who are malevolent.*DN 12.10.2.

Samānā mahāsamanā, mānusā mānusuttamā; Khiḍḍāpadosikā āguṁ, āguṁ manopadosikā.

The Samānas, Mahāsamānas,*“Equals” and “Great Equals”.Samānā mahāsamanā, Mānusas, and Mānusuttamas all came,*“Humans” and “Superhumans”, but here perhaps “Descendants of Manu”.mānusā mānusuttamā; and the gods depraved by play,*As per DN 1:2.7.2.Khiḍḍāpadosikā āguṁ, and those who are malevolent.*DN 12.10.2.āguṁ manopadosikā.

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. and those who live on Mars.*“Dwellers in the Red Place (= planet)”, i.e. “Martians”. The Pāragas and Mahāpāragas came,*Pāraga means “one who has crossed over”. such glorious gods. These ten hosts of gods shone in all different colors.

Athāguṁ harayo devā, ye ca lohitavāsino; Pāragā mahāpāragā, āguṁ devā yasassino; Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

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.Athāguṁ harayo devā, and those who live on Mars.*“Dwellers in the Red Place (= planet)”, i.e. “Martians”.ye ca lohitavāsino; The Pāragas and Mahāpāragas came,*Pāraga means “one who has crossed over”.Pāragā mahāpāragā, such glorious gods. āguṁ devā yasassino; These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino.

They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. 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. And 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”). leading the brilliant gods.*Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter.

Sukkā karambhā aruṇā,*karambhā → karumhā (si, sya-all, km, pts1ed) āguṁ veghanasā saha; Odātagayhā pāmokkhā, āguṁ devā vicakkhaṇā.

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.Sukkā karambhā aruṇā,*karambhā → karumhā (si, sya-all, km, pts1ed)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.āguṁ veghanasā saha; And 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”).Odātagayhā pāmokkhā, leading the brilliant gods.*Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter.āguṁ devā vicakkhaṇā.

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). and assorted glorious ones;*“Assorted” is missaka, not elsewhere attested as a name of gods. 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”). he who rains on all quarters.

Sadāmattā hāragajā, missakā ca yasassino; Thanayaṁ āga pajjunno, yo disā abhivassati.

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).Sadāmattā hāragajā, and assorted glorious ones;*“Assorted” is missaka, not elsewhere attested as a name of gods.missakā ca yasassino; 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”).Thanayaṁ āga pajjunno, he who rains on all quarters. yo disā abhivassati.

These ten hosts of gods shone in all different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Dasete dasadhā kāyā, sabbe nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

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. 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. 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”. 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”. The gods who love to create came too, and those who control what is created by others.

Khemiyā tusitā yāmā, kaṭṭhakā ca yasassino; Lambītakā lāmaseṭṭhā, jotināmā ca āsavā; Nimmānaratino āguṁ, athāguṁ paranimmitā.

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.Khemiyā tusitā yāmā, 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.kaṭṭhakā ca yasassino; 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”.Lambītakā lāmaseṭṭhā, 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”.jotināmā ca āsavā; The gods who love to create came too, Nimmānaratino āguṁ, and those who control what is created by others. athāguṁ paranimmitā.

These ten hosts of gods shone in all different colors. They’re powerful and brilliant, so beautiful and glorious. Rejoicing, they’ve come forth to the meeting of mendicants in the wood.

Dasete dasadhā kāyā, sabbe nānattavaṇṇino; Iddhimanto jutimanto, vaṇṇavanto yasassino; Modamānā abhikkāmuṁ, bhikkhūnaṁ samitiṁ vanaṁ.

These ten hosts of gods Dasete dasadhā kāyā, shone in all different colors. sabbe nānattavaṇṇino; They’re powerful and brilliant, Iddhimanto jutimanto, so beautiful and glorious. vaṇṇavanto yasassino; Rejoicing, they’ve come forth Modamānā abhikkāmuṁ, to the meeting of mendicants in the wood. bhikkhūnaṁ samitiṁ vanaṁ.

These sixty hosts of gods shone in all different colors. They came organized by name, these and others likewise, thinking:

Saṭṭhete devanikāyā, sabbe nānattavaṇṇino; Nāmanvayena āgacchuṁ,*āgacchuṁ → āgañchuṁ (bj, sya-all, km, pts1ed) ye caññe sadisā saha.

These sixty hosts of gods Saṭṭhete devanikāyā, shone in all different colors. sabbe nānattavaṇṇino; They came organized by name, Nāmanvayena āgacchuṁ,*āgacchuṁ → āgañchuṁ (bj, sya-all, km, pts1ed)these and others likewise, thinking: ye caññe sadisā saha.

‘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. the undefiled ones who have crossed the flood— let us see them, with the dragon who brought them across, who like the Moon has overcome darkness.’

‘Pavuṭṭhajātimakhilaṁ, oghatiṇṇamanāsavaṁ; Dakkhemoghataraṁ nāgaṁ, candaṁva asitātigaṁ’.

‘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.‘Pavuṭṭhajātimakhilaṁ, the undefiled ones who have crossed the flood—oghatiṇṇamanāsavaṁ; let us see them, with the dragon who brought them across, Dakkhemoghataraṁ nāgaṁ, who like the Moon has overcome darkness.’ candaṁva asitātigaṁ’.

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. with sons of those powerful ones. Sanaṅkumāra 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). also came to the meeting in the wood.

Subrahmā paramatto ca,*paramatto ca → paramattho ca (mr) puttā iddhimato saha; Sanaṅkumāro tisso ca, sopāga samitiṁ vanaṁ.

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.Subrahmā paramatto ca,*paramatto ca → paramattho ca (mr)with sons of those powerful ones. puttā iddhimato saha; Sanaṅkumāra 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).Sanaṅkumāro tisso ca, also came to the meeting in the wood. sopāga samitiṁ vanaṁ.

Of a thousand realms of divinity, 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. He has arisen, brilliant, his formidable body so glorious.

Sahassaṁ brahmalokānaṁ, mahābrahmābhitiṭṭhati; Upapanno jutimanto, bhismākāyo yasassiso.

Of a thousand realms of divinity, Sahassaṁ brahmalokānaṁ, 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.mahābrahmābhitiṭṭhati; He has arisen, brilliant, Upapanno jutimanto, his formidable body so glorious. bhismākāyo yasassiso.

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). each one of them wielding power, and in the middle of them came Hārita with his following.”*Sanskrit has hāritī, the name of the fabled yakkhiṇī of Madhurā converted by the Buddha.

Dasettha issarā āguṁ, paccekavasavattino; Tesañca majjhato āga, hārito parivārito.

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).Dasettha issarā āguṁ, each one of them wielding power, paccekavasavattino; and in the middle of them came Tesañca majjhato āga, Hārita with his following.”*Sanskrit has hāritī, the name of the fabled yakkhiṇī of Madhurā converted by the Buddha.hārito parivārito.

When they had all come forth— the gods with their Lord, and the divinities— MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario’s army came forth too: see the stupidity of the Dark Lord!

Te ca sabbe abhikkante, sainde deve sabrahmake;*sainde → sinde (sya-all, km); sainda (pts1ed) Mārasenā abhikkāmi, passa kaṇhassa mandiyaṁ.

When they had all come forth—Te ca sabbe abhikkante, the gods with their Lord, and the divinities—sainde deve sabrahmake;*sainde → sinde (sya-all, km); sainda (pts1ed)MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario’s army came forth too: Mārasenā abhikkāmi, see the stupidity of the Dark Lord! passa kaṇhassa mandiyaṁ.

“Come, seize them and bind them,” he said, “let them be bound by desire! Surround them on all sides, don’t let any escape!”

‘Etha gaṇhatha bandhatha, rāgena baddhamatthu vo; Samantā parivāretha, mā vo muñcittha koci naṁ’.

“Come, seize them and bind them,” he said, ‘Etha gaṇhatha bandhatha, “let them be bound by desire! rāgena baddhamatthu vo; Surround them on all sides, Samantā parivāretha, don’t let any escape!” mā vo muñcittha koci naṁ’.

And so there the great general, the Dark Lord sent forth his army. He struck the ground with his fist to make a horrifying sound

Iti tattha mahāseno, kaṇho senaṁ apesayi; Pāṇinā talamāhacca, saraṁ katvāna bheravaṁ.

And so there the great general, Iti tattha mahāseno, the Dark Lord sent forth his army. kaṇho senaṁ apesayi; He struck the ground with his fist Pāṇinā talamāhacca, to make a horrifying sound saraṁ katvāna bheravaṁ.

like a cloud shedding rain, thundering and flashing. But then turned back, furious, out of control.

Yathā pāvussako megho, thanayanto savijjuko; Tadā so paccudāvatti, saṅkuddho asayaṁvase.*asayaṁvase → asayaṁvasī (bj, pts1ed)

like a cloud shedding rain, Yathā pāvussako megho, thundering and flashing. thanayanto savijjuko; But then turned back, Tadā so paccudāvatti, furious, out of control. saṅkuddho asayaṁvase.*asayaṁvase → asayaṁvasī (bj, pts1ed)

And all that was known and distinguished by the Clear-eyed One. Thereupon the Teacher addressed the disciples who love the teaching:

Tañca sabbaṁ abhiññāya, vavatthitvāna cakkhumā; Tato āmantayī satthā, sāvake sāsane rate.

And all that was known Tañca sabbaṁ abhiññāya, and distinguished by the Clear-eyed One. vavatthitvāna cakkhumā; Thereupon the Teacher addressed Tato āmantayī satthā, the disciples who love the teaching: sāvake sāsane rate.

“Māra’s army has arrived; mendicants, you should be aware of them.” Those monks grew keen, hearing the Buddha’s instruction. The army fled from those free of passion, and not a single hair was stirred!

‘Mārasenā abhikkantā, te vijānātha bhikkhavo’; Te ca ātappamakaruṁ, sutvā buddhassa sāsanaṁ; Vītarāgehi pakkāmuṁ, nesaṁ lomāpi iñjayuṁ.

“Māra’s army has arrived; ‘Mārasenā abhikkantā, mendicants, you should be aware of them.” te vijānātha bhikkhavo’; Those monks grew keen, Te ca ātappamakaruṁ, hearing the Buddha’s instruction. sutvā buddhassa sāsanaṁ; The army fled from those free of passion, Vītarāgehi pakkāmuṁ, and not a single hair was stirred! nesaṁ lomāpi iñjayuṁ.

“All triumphant in battle, so fearless and glorious. They rejoice with all the spirits, the disciples renowned among men.”

‘Sabbe vijitasaṅgāmā, bhayātītā yasassino; Modanti saha bhūtehi, sāvakā te janesutā’”ti.

“All triumphant in battle, ‘Sabbe vijitasaṅgāmā, so fearless and glorious. bhayātītā yasassino; They rejoice with all the spirits, Modanti saha bhūtehi, the disciples renowned among men.” sāvakā te janesutā’”ti.