(2) Mahasamaya Sutta

Next sutta is Mahasamaya.^[1] In this poem Maha-samaya suttanta we find personification of the natural phenomena, the local deities, guardian spirits, fairies naiads, harpies, dryads and others—who have been proclaiming themselves as an adherence to the new movement. There are long list of spirit and fairy as is to be mentioned but it has been seen that without any particular intention great and small gods had been together as longing to some kind like Baruna and Brahma.

This poem however gets its popularity as it lists the names of the strangers, ackward which rises hardly any interest. The writer is found to be strangling pathetically to infuse some lives in his unmanagable material, but now reading of the suttanta saved here and there is doggrel.

While studying basic structure of this poem it is to be found that the poet is basically divided into three parts. The first part deals with list of gods, which the sccond part contains the frame work that has been put into Buddha’s mouth. After this prolouge in the beginning and at the end. The third part of the prolouge however deals with the verses of pure Abodes at the four Gods. The prolouge has been preserved seperetely in the episode in the samyutta Nikaya, Roman i, 27.

The section four, five, and six although quite confusing and awkward with the frame work of grammar in consistance with the grammar of the list that has been fitted into the frame-work. Thus we can safely conclude that there is high probability and the list of epilogue has been independent work in the community before sutanta was composed, with yet another probability that the frame-work might have been the work of editor.

As he moves on to a detailed study of the list we find that it commences in 7 classes or groups of Gods yet with the absence of their personal names. The personal name appears at nine alone with four quaters containing four great kings. This is followed by ten to twenty which contains ten other groups each having principal other names. Another list to be mentioned is that which contained names of God in the Atanatiya (32 in Digha). This list also commences with the four great kings followed by the name of 41 Gods mentioned consecutively without division into groups or barring any details. This portion however appears to be a sort of after thought or apendix. The ten to twenty is very large and seems to be a large edition of the bearless in the atanatiya. This atanatiya however is of mnemonic doggril character which was highly useful in other cases as was by the early Buddhist who were forced to memorized everything as they had no book.

The Pali literature set other instances of the original mnemonic verses and there subsequent expansions that have been preserved. The two lists as has been mentioned here has great historical value not only in respect of religion in India, which have been discussed in details in somewhere else, it should not be forgotten that this list contains meaningful names of people. The legends that have been included in this part have been intended to counteract the animistic delusion that was highly prevalent in the Ganges valley other than the priestly book this is the only prove prevalent. We can also say it in this way that this is the most factually important testimony that continuously changes animistic belief that as continuous changes animistic belife that persisted in India. Due to their dealings in a particular period they are of special value of scientific history of religion in India and is not much specific but what we get is absurd as achromisms of classcial sanskrit literature which has been discarded beside this if also provides us with a distinguishing power between diverse faith and Gods which is found in this book for ‘centuries’ in a mixed form.

The fact that the ‘Blessed’ where reciting among the Sakiyas at Kapilavastu in the great wood the four Gods of the hosts of the pure abode now realised. Thus so realising there four Gods also taught that a ten thousand world system God came to see the ‘Exalted one’ then they also visited the ‘Exalted one’ and each recited a poem.

With thought their action acompanied as they stretched out their arms or drawing back stretched out their arm, they left the abode and reached the Exalted one to furnish him with their poem after saluting him.

The Exalted one was saying that He would give utterence of the terrestial God who remained in their realm but among them those who went on meditation on rocky clett of hills and they composed and they lived like solitary lions overcoming the fear that was caused due to vanquishing over the creaping dread with emaqulate, mind, pure, serene, undefield.

There was a forest near the city of Kapilavastu after knowing that five hundred and more disciples, delighted in words of Buddha gatherd at this forest then Lord Buddha addressed them as brothers, hosts of devas who had assembeled to study on them and know them well after hearing the words from Buddha, the monks strove ardently to see them.

Those who have arisen with the vision of knowledge, they are not born of men. In some one’s view they were considered as several-hundred Gods in other views they are several thousand God in another views they are countless in numbers.

And in all their sight they see or intuitively marke and understand. After seeing all these and achieving super knowledge the Blessed one addressed his diciples, monks, ‘I will announce all devas to you in words and then could recognise them’.

Seven thousand terrest Yakkhas of Kapilavastu possessed of super power, radiant, comely and followed by a group of attendants, have come to rejoicing in the forest assembling of the monks.

Six thousand Yakkhas from the Himalayan mountain possessed of super power radient, comely and followed by a group of attaindants, have come rejoicing to the forest assembling of the monks.

There thousand Yakkha from mountains possessed of super power, radient, comely and followed by a group of attaindeats, have come rejoicing to the forest assembling to the monks.

Six thousand Yakkha from the Himalayan mountain possessed of super power, radient, comely and followed by a group of attaindants, have come rejoicing to the forest assembling of the monks.

There thousand Yakkha from mountains possessed of super power, radient, comely and followed by a group of attaindants, have come rejoicing to the forest assembling of the monks.

Sixteen thousand Yakkhas possessed of super power, radient, comely and followed by a group of attaindants, have come rejoicing to the forest assembling of the monks.

Five hundred more Yakkha from vessamitta mountain possessed of super power, radient, come and followed by a group of attaindants, have come rejoicing to the forest assembling of the monks.

Kumbhira of Rajagaha town, having his dwelling in vepula’s mountain, acompanied by more than hundred thousand Yakkhas, came to the forest to see the assembling of monks.

Dhattaratha the king of east, also the advisor the easter clime and chip of the Gandharbas, followed by a group of attaindants alone with his many mighty sons named after Indradev possessed of super power radiant, came followed by a group of attaindants, have come rejoicing to the forest assembling of monks.

Birulhakha, king of south advisor the southern clime and chief of kumbhandas followed by a group of attaindants alone with his many mighty sons named after Indradev possessed of super power radiant, come followed by a group of attaindants, have come rejoicing to the forest assembling of monks.

Virupakkha king of the west and also advisor to the western clime and the chief of the Nagas followed by a group of attaindants alone with his many mighty sons named after Indradev possessed of super power radiant, come followed by a group of attaindants, came rejoicing to the forest assembling of the monks.

Kubera, the king of north also advisor to the northern clime and the chief of the Yakkhas, followed by a group of attaindents have come rejoicing to the forest assembling of the monks.

So the four great kings Dhatarattha of East, Birulakha of South, Birupakkha West, Kubera of North stood lluminating the four quarter of the forest in the vicinity of Kapilavastu.

Then came their crafty, deceitful, slaves, maya, Kuttendu, vetandu, vitu, vitacca, candand, Rama settha, Kinnughandu, Nighandu, Alone with them panada, opananna, Matali (the drivers of God), citta sena (Gandhabba) Nala, Janesabha, Panca Sikha, suriya, Baccasa, Daughter of timbaru also came, this princess and other chiefs have come rejoicing with each other to the forest to the assembling of the monks. Then came the nagas from the lake navasa, vessali from tacchaka, kanbalas, Assetars, payages also came. Nagas from Yamuna came with king dhataratta to the forest to see the assembling of the monks.

Those birds (herpies, Garula) who carry away nagas by force endowed with divine power, and they are twice born, with clear eyes have flown into the middle of the forest to see the assembly of the monks. The Asuras a defeated by God Indra (thander God), Now the dweller of the ocean. Came to the assembly of the monks.

The terrible kalakanjas, the danaveghases, sucitti, vepacitti, paharada came with namuchi (evil-spirt) to attain the assembly of monks.

The hundred songs Boli were named after veralea with an arm host of worriers approached Rahu (Lord of Asura) and said to him that this is the time to go to the forest to see the assembly of monks.

The devas apo and pathavi, tejo, bayo have also came to the forest alone with them some yaso also came to the forest to see the assembly of the monks.

There also came the devas metta-kayika and karunakayika followed by their attaendants and ten group of devas possessed of super power radiant, calmly and followed by a group of attendants, have come, rejoicing to the forest assembly of the monks.

Fairy sahabhu singing like a flame of fair along with the aritthakas, Rojas (who are like azuar flowes) Baruna come up eka sahadhamma accuta anajaka, suleyya, ruchira, followed by basavamisi deities and ten groups of devas possessed of super power radiant, come and followed by a group of attaindants, have come, rejoicing to the forest assembly of the monks.

The devas samanas maha samana, mamusa, manusuttama, khidda padusika, and mamupadusika have also came. Then came the devas hari, Lohita paraga and maha puraga and ten groups of devas.

They are also, sukka Aruna, Karumha, vicakkhans, sadamatles, Maragajas were called as mixed God and possessed of super power radiant come followed by a group of attaindants, have come rejoicing to the forest assembly of the God.

Alone with them the khemiyas and God from Tusitta and Yama heaveus, Lambitas the chief of lama Gods, the asavas and ten group of devas possessed of super power radiant came and followed by a group of attaindants, have come rejoicing to the forest assembly of monks.

They sixty (six of ten group of devas) alone with apadeva have came with others to attend the assembly of the monks. There seeing that the Blessed one who has transcended birth which is beyond the bounds already cast over the flood is like formenta free. That mighty one crossing over the flood like the moon emerging from the dark night. Subrahma and paramatma Brahma came together with the sons of powerful one sanankumara. Tissa also came to the forest to see the assembly of the monks. The great Brahma who is the supreme of one thousand Brahma world (who arose with a terresterial body, another ten Brahma those who are Lord of those realm above with the Marita Brahma sorrounded by his disciples has came to the forest.

After all devas with Indras and Brahmas has come then maras army came as well and the mara order of army to seize them, bind them, tie them, surround them from every side, he also ordered not told any one to escape, thus the great, war Lord with his stark army slapping the ground with hand to produce a deaful sound. Then suddenly a storm came with thunder and caused lightening who sent his army to the middle of devas. The mara felt that he was unable to bring devas under his control. Then seeing the blessed one he ordered his disciples to take the delight in the word of Buddha. Finally the monks, the devas, Mara hearing the word from Buddha, strove from their defilement. The army of mara has departed and all those disciples are now seen with fear, the glorious and renowned among the races. Now they could line up rejoicing with the aryan disciples.

The Mahasamaya sutta is another branch of Vajrayana is Kalcakrayana [Kalacakrayana]. The literal meaning of Kalcakrayana is ‘cycle of destruction’ and Kalcakrayana is that one who protects from the cycle of destruction. According to the Tibetan tradition Kalacakrayana [Kalcakrayana] was found mainly in a place outside India. During Pal Dynasty, Kalcakrayana had been spread out over Bengal. It is told that the early part of 10th century ‘Sri Kalacakra Tantra [Kalcakratantra]’ was found in mid-India and better in eleventh century is spread to the Tibet through Kashmir. On that topic L. A. waddell stated that the worship of Buddhism is found in north India in the 10th century, had taken a daring and Gigantic form in Kashmir and Nepal and at that time, so many demonic Kalacakra [Kalcakra] statues have been found. Not only that the demonic statue of Lord Buddha had also been found and so many religious views had been created centered on that demonic Buddha. But Haraprasad Sastri was much different from Mr. Waddel and did not show any kind of connection between Kalacakra and during worshipping. Rather he meant ‘kal’ of time that is, time of death and massive destruction.

On that topic, the abhinishkraman Sutra can be stated according to the Buddhist tradition to short out the birth time the ‘kala-cakra tantra’ in abhiniskraman Sutra, it is clearly stated that Lord Buddha himself ordered into ‘sridhannakatak’ according to alexander some decorums has been founded in 965 BC.A Book named “sri kalacakra tantra” has been found but this book does not support the concept of Gigonatic Buddha, rather it is described according to the lord Buddha the whole world is just like a living body and time is just like the life breath. Here importance has been given on the controlling of life and death and getting nirbana through this, Basically according to “kalacakra jan” kalacakra is a symbol of lonelieness and pityness. Neither it can be created nor can be destroyed. Combination of knowledge and worthiness is found in kalacakra and every material is invented in ‘kalacakra’. Past, Present, future and sensusal act, making act, religious as are in ‘kalacakra’. The objective of the follower of the ‘kalacakrayana’ is to stop the random changing the ‘kalacakra’ and then establishing them above ‘kalacakra’. According to them through yoga the five vital internal airs of body can be controlled and then life process can be stopped and time can be won. This concept deals with so many things of astrology.

Footnotes and references:

[1]:

Dictionary of pali proper name, Malaselekera vol-2, p-564.