Sakka’s Names

“Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous One.*Maghavā (“bounteous one”) is a common epithet of Indra (eg. Rig Veda 3.39.09a, Atharva Veda 8.4.19a, Kauṣītaki Brāhmaṇa 24.5.22). It is from the Vedic magha, “gift, bounty”. The name Māgha, with the same meaning, is a name of Sakka at SN 2.3, while at Snp 3.5:1.3 a brahmin student Māgha asks about generosity. Finally, the good king of MN 83 is named Maghadeva, “god of bounty”. The passage here attributes the name to his ancestry, but it goes on to praise his generosity.

“sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario māṇavo ahosi, tasmā maghavāti vuccati.

“Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous One.*Maghavā (“bounteous one”) is a common epithet of Indra (eg. Rig Veda 3.39.09a, Atharva Veda 8.4.19a, Kauṣītaki Brāhmaṇa 24.5.22). It is from the Vedic magha, “gift, bounty”. The name Māgha, with the same meaning, is a name of Sakka at SN 2.3, while at Snp 3.5:1.3 a brahmin student Māgha asks about generosity. Finally, the good king of MN 83 is named Maghadeva, “god of bounty”. The passage here attributes the name to his ancestry, but it goes on to praise his generosity.“sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario māṇavo ahosi, tasmā maghavāti vuccati.

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.*Purandara (“Fortbreaker”) is another epithet (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: “He is the able one, and he will be able for us—Indra who distributes the goods” (Rig Veda 1.10.6).

Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.*samāno pure → pure pure (bj, pts1ed, pts2ed)

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.*Purandara (“Fortbreaker”) is another epithet (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: “He is the able one, and he will be able for us—Indra who distributes the goods” (Rig Veda 1.10.6).Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.*samāno pure → pure pure (bj, pts1ed, pts2ed)

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.*Sakka (śakra, the “able one”) was originally an epithet of Indra (as per previous note).

Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.*Sakka (śakra, the “able one”) was originally an epithet of Indra (as per previous note).Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.*Vāsava means “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). This passage, 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.

Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.*Vāsava means “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). This passage, 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.Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.

Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.*“Thousand eyes” is sahassakkha, more commonly sahassanetta SN 11.9:2.3, Snp 2.12:5.4, Thag 21.1:58.4). In the Rig Veda it describes the sparkle of the Soma, perhaps alluding to its visionary effects (9.60, 9.65.7). It is in this context that Indra, along with Vāyu, is first called “thousand-eyed” (1.23.3). It is also used for Agni, the fire with eyes all around (1.79.12, 10.79.5). | “Needs” (atthā) here recalls SN 11.8:5.1.

Sakko, bhikkhave, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.

Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.*“Thousand eyes” is sahassakkha, more commonly sahassanetta SN 11.9:2.3, Snp 2.12:5.4, Thag 21.1:58.4). In the Rig Veda it describes the sparkle of the Soma, perhaps alluding to its visionary effects (9.60, 9.65.7). It is in this context that Indra, along with Vāyu, is first called “thousand-eyed” (1.23.3). It is also used for Agni, the fire with eyes all around (1.79.12, 10.79.5). | “Needs” (atthā) here recalls SN 11.8:5.1.Sakko, bhikkhave, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.*Sanskrit sources know his wife as Śacī (“the powerful”), daughter of the titan maiden Pulomā, who came to be known as Indrāṇī. The Pali sujampati (“Sujā’s husband”) evidently draws from Indra’s epithet śacīpati (“lord of power”; Rig Veda 1.106.06, 4.30.17, 8.15.13). But as Śacī Paulomī she is also author of a Vedic hymn in her own right (10.159). There she gains power through the same oblation by which Indra gained his power. She does this in order to gain victory over her co-wives and husband (“only my will should my husband follow”; “I will rule widely over this hero and over his people”). Indra was evidently not threatened by such a powerful woman and took her to wife. Sujā should be considered the Pali spelling of śacī. These indomitable characters forged a harmonious relationship, as seen when they share domestic duties by working together at the loom (Ud 3.7:3.2).

Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.*Sanskrit sources know his wife as Śacī (“the powerful”), daughter of the titan maiden Pulomā, who came to be known as Indrāṇī. The Pali sujampati (“Sujā’s husband”) evidently draws from Indra’s epithet śacīpati (“lord of power”; Rig Veda 1.106.06, 4.30.17, 8.15.13). But as Śacī Paulomī she is also author of a Vedic hymn in her own right (10.159). There she gains power through the same oblation by which Indra gained his power. She does this in order to gain victory over her co-wives and husband (“only my will should my husband follow”; “I will rule widely over this hero and over his people”). Indra was evidently not threatened by such a powerful woman and took her to wife. Sujā should be considered the Pali spelling of śacī. These indomitable characters forged a harmonious relationship, as seen when they share domestic duties by working together at the loom (Ud 3.7:3.2).Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.*The concept of 33 gods goes back as far as Rig Veda 8.28.1. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins.

Sakko, bhikkhave, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.*The concept of 33 gods goes back as far as Rig Veda 8.28.1. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins.Sakko, bhikkhave, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.