English
Those whose defilements are destroyed are called purified devas. It is also said: "Conventional devas are kings, queens, and princes. Rebirth devas are those from earth-dwelling devas upwards. Purified devas are Buddhas, Paccekabuddhas, and Arahants." And here is the explanation: They play with sense pleasures, jhānas, supernormal powers, mastery of mind, etc., or they dwell in these, therefore they are devas. They go without obstruction to their desired objects, therefore they are devas. They are capable of producing what is desired, therefore they are devas. Or, they are to be sought as refuge and resort by those wishing to overcome various misfortunes, they are to be praised, therefore they are devas. Or, they are desirable due to possessing special splendor, therefore they are devas. Here, the meanings 'praise' and 'loveliness' should be understood in the sense of the object (of action), while the six meanings beginning with 'play' are in the sense of the agent (of action). Some, however, read "Divu (is used) in the meanings of play, desire for victory, conduct, radiance, praise, and going." Some omit the word 'going' and read "in radiance and praise." Some (read) "praise... Abandoning the word "ti", they read "jutigatīsu" (in shining and going). Some, however, desire the root "divu" in the sense of "power and praise". Therefore, the sub-commentator on the Abhidhamma says: "Just as the word 'deva' has the meaning of playing, desiring victory, speaking, shining, and going, so too it has the meaning of power, praise, and desire, because root words have many meanings." This is the individual explanation for the conventional devas and others mentioned above: They play, they sport, they exercise sovereignty in their own domain, thus they are devas, kings. They play, they sport with the five sense pleasures, or they wish to conquer the opponent, they speak what is right and wrong for the world, they shine with supreme bodily radiance, they are praised by those who desire their state, they are desired to be seen and heard due to their special beauty, they go to desired places with unhindered movement, and they are able to accomplish various tasks through their power and accomplishment – thus they are devas, such as the Cātumahārājika devas. They play with the supreme sport of jhāna, they wish to conquer the opponent, they speak of meaning that is the object of extremely subtle special knowledge, they shine with supremely pure knowledge-radiance due to the absence of all defilements, faults, and impurities, they are praised by those who understand their nature due to their supremely pure special qualities, they are desired to be seen, heard, and worshipped as the unsurpassed field of merit, they go to the deathless great Nibbāna with a non-returning path, and they are able to know the mental conduct of beings and direct them to welfare and establish them in the happiness of the deathless great Nibbāna – thus they are devas, the purification devas. The word 'deva' appears in the sense of clear sky in phrases like "in the clear, cloudless sky". In the sense of cloud in phrases like "and the deva (cloud) sprinkles little by little". In the sense of a khattiya (warrior/ruler) in phrases like "This, O deva, is the prince". In the sense of a powerful person in phrases like "O deva, I see no danger from any other king in the entire Jambudīpa". In the sense of a born deva (upapattideva) in phrases like "He serves, endowed and complete with the five sense pleasures, a deva, I think". In the sense of a purification deva in phrases like "the Deva of devas, the charioteer of men to be tamed". A deva has come. Devī, meaning a king's consort, or a daughter of a deva, is called "devī". For she is the wife of a deva, and she too is essentially to be called "devī" because she shines (dibbati), just as "bhikkhunī" because she begs (bhikkhati). Thus it is said in the Vimānavatthu Commentary: "She shines (dibbati) with her own merit-power, she plays, hence devī." Devatā means a son of a deva, or Brahmā, or a daughter of a deva. In phrases like "Then a certain devatā, with a beautiful night, with a beautiful complexion," a son of a deva is called "devatā" on the basis that "a deva is indeed a devatā." Similarly, in phrases like "Those devatās, seven hundred, noble, Brahmā having emerged from his mansion," Brahmās are meant. "With a beautiful complexion, O devatā, you stand; Illuminating all directions, Like the stars the medicinal herbs"— In such phrases, a daughter of a deva is meant. These are the names of the devas by rebirth: Deva, sura, vibudha, nijjara, amara, maru; Sudhāsī, tidasa, sagga- vāsī, animisa, and also; Divoka, amatapāyī, saggaṭṭha, and devatā. Khi in the sense of 'to waste away'. It wastes away. Wasting away. Wasting away. The wasting away of lust. Khi in the sense of 'to dwell', 'to be angry', 'to harm'. It dwells. You do not go to the wasting away of Yama. They waste away by giving nāgas. Here, khiyati means 'dwells'. Yamakkhaya means 'Yama's dwelling'. Khiyanti means 'they are angry' or 'they harm'. Ghā in the sense of 'to smell'. It smells, hence the nose. To smell a smell with the nose, having smelled. Ruca in the sense of 'to like'. Liking, preference. I like food. He does not even like food. I like renunciation. To like, having liked. Some, however, read "ruca dittimhī" (ruca in the sense of 'to shine') in this Divādi group. That is not appropriate, as there is no form "ruccati" for the root ruca signifying 'to shine', which is synonymous with 'to be beautiful', anywhere. Therefore, it should be understood thus: the root ruca, which signifies 'shining' and 'liking', belongs to the Bhūvādi group. For its forms are "rocati, virocati. Ekattamuparocita," and not the form "ruccati." However, the root signifying 'liking' alone can also belong to the Divādi group or the Curādi group. In the Divādi class, the form is "going is pleasing to me." In the Curādi class, the form is "why do you not like birth?" If preceded by 'ā' and used in the sense of 'to tell', the forms 'āroceti, ārocayati' are seen. Muca, in liberation. Is liberated from suffering. Is devoted by faith. Liberation, complete liberation, strong devotion, being liberated. Uca, in coming together. Comes together. Dwelling, louse, torch. Oko means both water and dwelling. And the usage here: "with robes full of water," and "like a fish thrown on dry land, taken from its dwelling." Ūkā is a type of worm born on the head. Ukkā is said of torches and the like. Indeed, where it says "while torches are being held," the torch is called "ukkā." Where it says "one should tie a fire-pan, having tied a fire-pan, one should smear the mouth of the fire-pan," it refers to a charcoal pan. Where it says "as the blacksmith's furnace, burns within, not without," it refers to the blacksmith's furnace. Where it says "thus the result will be a fall like a meteor," the wind-force is called "ukkā." Where it says "one should take gold with tongs and throw it into the mouth of the furnace," the goldsmith's crucible is to be known as "ukkā." Thus – In torches, wind-forces, and blacksmiths' furnaces; also in crucibles and charcoal pans, these five; in these contexts, the word 'ukkā' occurs. Che, in cutting. Is cut, are cut. Cut off, cut off. Having cut off the topknot, fragrant with excellent perfume. Saja, in attachment. Attachment is clinging. Clings. Clinging, clung, attached. Yuja, in concentration. Concentration is the state of being well-composed, meaning the non-distraction through the right application of bodily actions and so on. Is concentrated. Concentration, one who concentrates. Here, 'yoga' means effort. For indeed – "A person should strive, a wise one should not despair; I see myself, as I wished, so it was." From this saying, it is called 'yoga' because it is fitting and proper to do it necessarily. Ranja, in attachment. Is attached. Is unattached. Being attached, attachment, attaching, attachment, non-attachment, attaching, 'Virajjana' is fading away, 'rajanīya' is causing passion. By means of a prefix, another meaning arises. He departs from his country, the meaning is, he goes out from his own country. There, 'virāga' (dispassion) is where defiling states fade away, thus 'virāga', Nibbāna and the path. 'Viji' in fear and trembling. He trembles, he is agitated. Agitation, causing agitation. He is disturbed. Disturbance, disturbed at heart. 'Luja' in destruction. The world is destroyed. Elision, cutting off, destruction, destroyed. 'Ṭhā' in stopping movement. He stands. One who stands, standing, place, stood, standing there, standing, enduring for an eon, standing in the foremost position. "Happily I lie, I stand, happily I lead my life; Beyond Mara's grasp, oh, the Teacher's compassion!" This is a Pāli example. And 'lāpaṃ gocaraṭṭhāyinanti' (standing in the pasture for food). There, 'ṭhāyāmi' means 'tiṭṭhāmi' (I stand). 'Ḍi' in movement. He flies. Flying. Or 'ḍina' (flown). "High, bird, flying, winged wanderer. You have indeed avoided, O fair-thighed one." This is an example. Here, 'ḍemāno' should be understood as 'ḍiyati'. 'Tā' in protecting. He protects. Protector from suffering. He is indeed a poor father, long suffering in the hermitage. Protection, protection, clan. You, O lay follower, have done good, have provided protection from fear. There, 'paritta' (protection) due to its great power, protects and guards beings from all sides against fear, calamity, and danger, thus 'paritta'. 'Gotta' is that which protects the clan. 'Nata' in body bending. Body bending is body movement. He dances. Dance. Nigaṇṭha Nāṭaputta. 'Dā' in purifying. He purifies. Purification. For the sake of causing purification through inquiry. Having given purification through inquiry. Having given purification. 'Dā' in sleeping. He sleeps. He sleeps deeply. Sleeping, sleeping, sleeping. 'Dā' in giving. A man gives a gift.