Linked Discourses
1. Chapter One

Verocana, Lord of Titans

Saṁyutta Nikāya
1. Paṭhamavagga
Verocanaasurindasutta
Linked Discourses
1. Chapter One
Verocana, Lord of Titans
Saṁyutta Nikāya
1. Paṭhamavagga
Verocanaasurindasutta

Sakka, lord of gods, and Verocana, lord of demons, approach the Buddha’s hut and speak in praise of effort.

← Suttas
Vista:

Near Sāvatthī in Jeta’s Grove.*Chāndogya Upaniṣad 8.7–12 tells of how Virocana studies with Indra under their Progenitor, Prajāpati, to learn about the higher Self that is free from evil and death. The Sutta responds to that dialogue, drawing its key vocabulary and ideas from the Upaniṣad and setting them to a quite different purpose (cf. SN 3.8). A number of interpretive difficulties can be resolved in this light, resulting in a more satisfying text.

Sāvatthiyaṁ jetavane.

Near Sāvatthī in Jeta’s Grove.*Chāndogya Upaniṣad 8.7–12 tells of how Virocana studies with Indra under their Progenitor, Prajāpati, to learn about the higher Self that is free from evil and death. The Sutta responds to that dialogue, drawing its key vocabulary and ideas from the Upaniṣad and setting them to a quite different purpose (cf. SN 3.8). A number of interpretive difficulties can be resolved in this light, resulting in a more satisfying text.
Sāvatthiyaṁ jetavane.

Near Sāvatthī in Jeta’s Grove.*Chāndogya Upaniṣad 8.7–12 tells of how Virocana studies with Indra under their Progenitor, Prajāpati, to learn about the higher Self that is free from evil and death. The Sutta responds to that dialogue, drawing its key vocabulary and ideas from the Upaniṣad and setting them to a quite different purpose (cf. SN 3.8). A number of interpretive difficulties can be resolved in this light, resulting in a more satisfying text.Sāvatthiyaṁ jetavane.

Now at that time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario had gone into retreat for the day’s meditation.

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

Now at that time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario had gone into retreat for the day’s meditation.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

Now at that time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario had gone into retreat for the day’s meditation. Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post.*Verocana is “son of Virocana” (Agni or the Sun). He is called Bali at DN 20:12.9. His story, detailed in various legends of later times, tells how he was a great king of the titans who at times even defeated the gods and ruled heaven, but did so justly. Here he seems to have settled his long enmity with Indra. In the Sutta, he may as well be Virocana himself, as Pali is not always assiduous in maintaining patronymics. Then Verocana spoke this verse in the Buddha’s presence:

Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:

Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post.*Verocana is “son of Virocana” (Agni or the Sun). He is called Bali at DN 20:12.9. His story, detailed in various legends of later times, tells how he was a great king of the titans who at times even defeated the gods and ruled heaven, but did so justly. Here he seems to have settled his long enmity with Indra. In the Sutta, he may as well be Virocana himself, as Pali is not always assiduous in maintaining patronymics.
Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.
Then Verocana spoke this verse in the Buddha’s presence:
Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:

Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post.*Verocana is “son of Virocana” (Agni or the Sun). He is called Bali at DN 20:12.9. His story, detailed in various legends of later times, tells how he was a great king of the titans who at times even defeated the gods and ruled heaven, but did so justly. Here he seems to have settled his long enmity with Indra. In the Sutta, he may as well be Virocana himself, as Pali is not always assiduous in maintaining patronymics.Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. Then Verocana spoke this verse in the Buddha’s presence: Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:

“A man should make an effort*The Upaniṣad says the “highest man” (uttamapuruṣa) is the one who rises up from his body and manifests in his own form as the perfect light (8.12.3). | The theme of effort is implicit when the Upaniṣad urges that the Self “should be discovered, should be cognized” (so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ). It is hidden from normal perception and requires a long spiritual training. until his goal is accomplished.*The Sutta substitutes attha (“goal, purpose, good”) for the Upaniṣad’s ātman (“Self”) in line with the dictum, “the goal is spoken of, but the self is not involved” (AN 3.72:6.3, AN 6.49:4.3). | For nipphadā (“accomplishment”), Pali normally uses the prefixed form abhinipphanna (“produced, manifested”) in this sense (MN 101:29.3, SN 47.10:6.11). And that is the form the root appears in the Upaniṣad, in the sense of the Self that “achieves” or “emerges into” its own true form (8.12.2). A goal is splendid when accomplished—*Pali texts read this as either nipphannasobhano attho (nominative singular) or nipphannasobhino atthā (dative singular). I propose both phrases occur as suits each speaker. The titan Verocana makes a simple statement (nominative), which the god Sakka improves by pointing to the cause (dative, following SN 11.4:7.3). This echoes the narrative form of the Upaniṣad, where Virocana is easily satisfied with surface teachings, taking only the body to be the Self. | The “splendid” or “shining” (sobhana) goal recalls the “highest light” (paraṃ jyotir) of the manifest Self. this is the word of Verocana!”*Verocana asserts his authorship in imitation of the Upaniṣad, which repeatedly states, “this is the word of Prajāpati” (iti ha prajāpatir uvāca, 8.12.6).

“Vāyametheva puriso, yāva atthassa nipphadā; Nipphannasobhano attho,*Nipphannasobhano → nipphannasobhino (bj, pts2ed); nippannasobhaṇo (pts1ed); nipphannasobhaṇo (mr) | attho → atthā (bj, pts2ed) verocanavaco idan”ti.

“A man should make an effort*The Upaniṣad says the “highest man” (uttamapuruṣa) is the one who rises up from his body and manifests in his own form as the perfect light (8.12.3). | The theme of effort is implicit when the Upaniṣad urges that the Self “should be discovered, should be cognized” (so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ). It is hidden from normal perception and requires a long spiritual training.
“Vāyametheva puriso,
until his goal is accomplished.*The Sutta substitutes attha (“goal, purpose, good”) for the Upaniṣad’s ātman (“Self”) in line with the dictum, “the goal is spoken of, but the self is not involved” (AN 3.72:6.3, AN 6.49:4.3). | For nipphadā (“accomplishment”), Pali normally uses the prefixed form abhinipphanna (“produced, manifested”) in this sense (MN 101:29.3, SN 47.10:6.11). And that is the form the root appears in the Upaniṣad, in the sense of the Self that “achieves” or “emerges into” its own true form (8.12.2).
yāva atthassa nipphadā;
A goal is splendid when accomplished—*Pali texts read this as either nipphannasobhano attho (nominative singular) or nipphannasobhino atthā (dative singular). I propose both phrases occur as suits each speaker. The titan Verocana makes a simple statement (nominative), which the god Sakka improves by pointing to the cause (dative, following SN 11.4:7.3). This echoes the narrative form of the Upaniṣad, where Virocana is easily satisfied with surface teachings, taking only the body to be the Self. | The “splendid” or “shining” (sobhana) goal recalls the “highest light” (paraṃ jyotir) of the manifest Self.
Nipphannasobhano attho,*Nipphannasobhano → nipphannasobhino (bj, pts2ed); nippannasobhaṇo (pts1ed); nipphannasobhaṇo (mr) | attho → atthā (bj, pts2ed)
this is the word of Verocana!”*Verocana asserts his authorship in imitation of the Upaniṣad, which repeatedly states, “this is the word of Prajāpati” (iti ha prajāpatir uvāca, 8.12.6).
verocanavaco idan”ti.

“A man should make an effort*The Upaniṣad says the “highest man” (uttamapuruṣa) is the one who rises up from his body and manifests in his own form as the perfect light (8.12.3). | The theme of effort is implicit when the Upaniṣad urges that the Self “should be discovered, should be cognized” (so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ). It is hidden from normal perception and requires a long spiritual training.“Vāyametheva puriso, until his goal is accomplished.*The Sutta substitutes attha (“goal, purpose, good”) for the Upaniṣad’s ātman (“Self”) in line with the dictum, “the goal is spoken of, but the self is not involved” (AN 3.72:6.3, AN 6.49:4.3). | For nipphadā (“accomplishment”), Pali normally uses the prefixed form abhinipphanna (“produced, manifested”) in this sense (MN 101:29.3, SN 47.10:6.11). And that is the form the root appears in the Upaniṣad, in the sense of the Self that “achieves” or “emerges into” its own true form (8.12.2).yāva atthassa nipphadā; A goal is splendid when accomplished—*Pali texts read this as either nipphannasobhano attho (nominative singular) or nipphannasobhino atthā (dative singular). I propose both phrases occur as suits each speaker. The titan Verocana makes a simple statement (nominative), which the god Sakka improves by pointing to the cause (dative, following SN 11.4:7.3). This echoes the narrative form of the Upaniṣad, where Virocana is easily satisfied with surface teachings, taking only the body to be the Self. | The “splendid” or “shining” (sobhana) goal recalls the “highest light” (paraṃ jyotir) of the manifest Self.Nipphannasobhano attho,*Nipphannasobhano → nipphannasobhino (bj, pts2ed); nippannasobhaṇo (pts1ed); nipphannasobhaṇo (mr) | attho → atthā (bj, pts2ed)this is the word of Verocana!”*Verocana asserts his authorship in imitation of the Upaniṣad, which repeatedly states, “this is the word of Prajāpati” (iti ha prajāpatir uvāca, 8.12.6).verocanavaco idan”ti.

“A man should make an effort until his goal is accomplished. For the goal that’s splendid when accomplished, naught better than patience is found.”*Indra and Virocana spent 32 years as Prajāpati’s students. Satisfied, Virocana left, while Indra stayed for a total of 101 years. Only then did Prajāpati reward his patience by revealing the deep truth.

“Vāyametheva puriso, yāva atthassa nipphadā; Nipphannasobhano attho,*Nipphannasobhano attho → nipphannasobhino atthā (bj, cck, km, pts2ed); nippannasobhaṇo attho (pts1ed) khantyā bhiyyo na vijjatī”ti.

“A man should make an effort
“Vāyametheva puriso,
until his goal is accomplished.
yāva atthassa nipphadā;
For the goal that’s splendid when accomplished,
Nipphannasobhano attho,*Nipphannasobhano attho → nipphannasobhino atthā (bj, cck, km, pts2ed); nippannasobhaṇo attho (pts1ed)
naught better than patience is found.”*Indra and Virocana spent 32 years as Prajāpati’s students. Satisfied, Virocana left, while Indra stayed for a total of 101 years. Only then did Prajāpati reward his patience by revealing the deep truth.
khantyā bhiyyo na vijjatī”ti.

“A man should make an effort “Vāyametheva puriso, until his goal is accomplished. yāva atthassa nipphadā; For the goal that’s splendid when accomplished, Nipphannasobhano attho,*Nipphannasobhano attho → nipphannasobhino atthā (bj, cck, km, pts2ed); nippannasobhaṇo attho (pts1ed)naught better than patience is found.”*Indra and Virocana spent 32 years as Prajāpati’s students. Satisfied, Virocana left, while Indra stayed for a total of 101 years. Only then did Prajāpati reward his patience by revealing the deep truth.khantyā bhiyyo na vijjatī”ti.

“All beings are in need,*In the Upaniṣad, “all” qualifies that which is to be attained, namely all worlds and all desires (8.12.6). | Text has sattā (“beings”) and pāṇi (“creature”) for the Upaniṣad’s bhūta (8.11.1; also sarvabhūtāni at 8.15.1). as they deserve in each case.*In other words, all creatures have individual and differing needs (see AN 4.32:2.4, DN 31:34.24). Verocana is arguing that the different needs of creatures can be satisfied if only they’d work hard enough, yoked in perpetuity like a beast of burden. But even so, harnessed work is the highest*For saṁyoga, compare the Upaniṣad, “The life breath is yoked to this body, as a draft animal to a cart” (sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ, 8.12.3, translation Olivelle). This shows the original meaning of root yuj as “yoke” for beasts of burden, and hence the “work” those beasts do when “harnessed”. thing of value for all living creatures.*When, in the Upaniṣad, Indra rejects lower teachings of the Self, he says he sees in it nothing “of value” (bhogya), corresponding to sambhoga here. A goal is splendid when accomplished— this is the word of Verocana!”

“Sabbe sattā atthajātā, tattha tattha yathārahaṁ; Saṁyogaparamā tveva, sambhogā sabbapāṇinaṁ; Nipphannasobhano attho, verocanavaco idan”ti.

“All beings are in need,*In the Upaniṣad, “all” qualifies that which is to be attained, namely all worlds and all desires (8.12.6). | Text has sattā (“beings”) and pāṇi (“creature”) for the Upaniṣad’s bhūta (8.11.1; also sarvabhūtāni at 8.15.1).
“Sabbe sattā atthajātā,
as they deserve in each case.*In other words, all creatures have individual and differing needs (see AN 4.32:2.4, DN 31:34.24). Verocana is arguing that the different needs of creatures can be satisfied if only they’d work hard enough, yoked in perpetuity like a beast of burden.
tattha tattha yathārahaṁ;
But even so, harnessed work is the highest*For saṁyoga, compare the Upaniṣad, “The life breath is yoked to this body, as a draft animal to a cart” (sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ, 8.12.3, translation Olivelle). This shows the original meaning of root yuj as “yoke” for beasts of burden, and hence the “work” those beasts do when “harnessed”.
Saṁyogaparamā tveva,
thing of value for all living creatures.*When, in the Upaniṣad, Indra rejects lower teachings of the Self, he says he sees in it nothing “of value” (bhogya), corresponding to sambhoga here.
sambhogā sabbapāṇinaṁ;
A goal is splendid when accomplished—
Nipphannasobhano attho,
this is the word of Verocana!”
verocanavaco idan”ti.

“All beings are in need,*In the Upaniṣad, “all” qualifies that which is to be attained, namely all worlds and all desires (8.12.6). | Text has sattā (“beings”) and pāṇi (“creature”) for the Upaniṣad’s bhūta (8.11.1; also sarvabhūtāni at 8.15.1).“Sabbe sattā atthajātā, as they deserve in each case.*In other words, all creatures have individual and differing needs (see AN 4.32:2.4, DN 31:34.24). Verocana is arguing that the different needs of creatures can be satisfied if only they’d work hard enough, yoked in perpetuity like a beast of burden.tattha tattha yathārahaṁ; But even so, harnessed work is the highest*For saṁyoga, compare the Upaniṣad, “The life breath is yoked to this body, as a draft animal to a cart” (sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ, 8.12.3, translation Olivelle). This shows the original meaning of root yuj as “yoke” for beasts of burden, and hence the “work” those beasts do when “harnessed”.Saṁyogaparamā tveva, thing of value for all living creatures.*When, in the Upaniṣad, Indra rejects lower teachings of the Self, he says he sees in it nothing “of value” (bhogya), corresponding to sambhoga here.sambhogā sabbapāṇinaṁ; A goal is splendid when accomplished—Nipphannasobhano attho, this is the word of Verocana!” verocanavaco idan”ti.

“All beings are in need, as they deserve in each case. But rather than harnessed work being the highest*I translate tveva as “but even so” when spoken by Verocana, and as “but rather than” when spoken by Sakka. I think Sakka’s response plays on the ambiguity of the term to reiterate his subtly different message. Verocana advocates for the virtue of hard work, Sakka for calm patience. thing of value for all living creatures, for the goal that’s splendid when accomplished, naught better than patience is found.”

“Sabbe sattā atthajātā, tattha tattha yathārahaṁ; Saṁyogaparamā tveva, sambhogā sabbapāṇinaṁ; Nipphannasobhano attho, khantyā bhiyyo na vijjatī”ti.

“All beings are in need,
“Sabbe sattā atthajātā,
as they deserve in each case.
tattha tattha yathārahaṁ;
But rather than harnessed work being the highest*I translate tveva as “but even so” when spoken by Verocana, and as “but rather than” when spoken by Sakka. I think Sakka’s response plays on the ambiguity of the term to reiterate his subtly different message. Verocana advocates for the virtue of hard work, Sakka for calm patience.
Saṁyogaparamā tveva,
thing of value for all living creatures,
sambhogā sabbapāṇinaṁ;
for the goal that’s splendid when accomplished,
Nipphannasobhano attho,
naught better than patience is found.”
khantyā bhiyyo na vijjatī”ti.

“All beings are in need, “Sabbe sattā atthajātā, as they deserve in each case. tattha tattha yathārahaṁ; But rather than harnessed work being the highest*I translate tveva as “but even so” when spoken by Verocana, and as “but rather than” when spoken by Sakka. I think Sakka’s response plays on the ambiguity of the term to reiterate his subtly different message. Verocana advocates for the virtue of hard work, Sakka for calm patience.Saṁyogaparamā tveva, thing of value for all living creatures, sambhogā sabbapāṇinaṁ; for the goal that’s splendid when accomplished, Nipphannasobhano attho, naught better than patience is found.” khantyā bhiyyo na vijjatī”ti.