Part 13: Sermon on the four gatis: gods

The empire of pain is present even among the gods, their wits destroyed by sorrow, anger, dejection, jealousy, misery, etc. When they see the great splendor of another, the gods grieve for a long time over life in another birth in which little good was performed. Or they are tormented constantly by the sharp arrow of envy, unable to counteract it by another powerful one, for a long time. When they have seen more and more glory, the gods are depressed at the thought, ‘We did no good deeds, so we are servants.’ Seeing the palaces, women, jewels, gardens, and wealth of others, so long as they live they are burned by the flames of blazing jealousy. Poor people, their wealth consumed by others, say in a choking voice, ‘O husband, O lord, O god, be gracious.’

Even when heaven has been attained by merit, the gods, those who inspire love, etc., filled with love, anger, and fear, do not enjoy their state. When they have noticed repeatedly signs of falling, and have considered them, they cling together and say, ‘Where shall we fall?’ Fresh garlands coming from the trees of heaven fade together with the lotus-faces of the gods. Kalpa-trees, unshakable even by storms, shake, their ligaments relaxing completely together with the heart. The gods are deserted by Beauty and Modesty, wives won at the right time and at the same time, as if they were criminals. The spotless beauty of their clothing becomes soiled instantly by the impure, gross collections of sins suddenly spreading. Though not poor, they are attended by Poverty, and by Sleep, though not sleepy, like ants by wings at the time of death.^[1]

They are attracted by sense-objects to a high degree with injury to propriety and religion. About to die, they touch food with effort. Though they are free from disease, the joints of their bodies and limbs separate, as if helpless from pain arising from the impending fall into an evil state of existence. Their eyes suddenly become dim for perceiving objects, as if unable to look at the increase in others’ wealth. They terrify others, also, by their limbs trembling as if from fear of the coming of pain arising from dwelling in the womb. When they know by signs that falling is certain, they take no pleasure at all in palace, grove, tank, as if they were embraced by charcoal.

‘Oh! beloved; Ob! palaces; Oh! tanks; Oh! trees of the gods, separated from the ill-starred, where will you be seen again? Alas for the smile that is a rain of nectar; Alas for red lips that are nectar; alas for speech that rains nectar; alas for beauty that is composed of nectar. Oh! pillars wrought of jewels; Oh! beautiful pavements of gems; Oh! terraces made of jewels, of whom will you be the resort? Oh! who will have constant enjoyment of these full tanks with jeweled flights of steps and wreaths of red and blue lotuses? O pārijāta! O mandāra! O santāna! O haricandana! O kalpadruma!^[2] Why are we here deserted by you? Oh! Oh! I, helpless, must live in a woman’s womb. Oh! Oh! tasting of impure chyle must be made repeatedly by wretched me. Oh! Oh! Oh! I, bound by my own karma, must endure pain arising from cooking (digestion) in the fire-place of the stomach. On the one hand, these divine maidens like treasuries of pleasure; on the other hand, mortal women disgusting from impurity are to be enjoyed.’ So recalling constantly heavenly objects, lamenting, the gods are extinguished in a moment, like torches.

Pure-minded people, after reflecting that saṃsāra is worthless, as described, should strive for emancipation by means of mendicancy.”

Enlightened by the fiord’s sermon by thousands, some people took initiation, and others adopted right-belief. There were one hundred and seven gaṇabhṛts, Suvrata, etc. They composed the twelve aṅgas after receiving the path^[3] from the fiord. When the fiord had ceased preaching, Suvrata delivered a sermon. Disciples do the work of gurus, like water-pipes of wells. When he also had finished preaching, all the gods, etc. went to their respective abodes, after bowing to the Lord of the World.

Footnotes and references:

[1]:

See I, n. 85.

[2]:

The 5 trees of paradise. Abhi. 2. 93. It is difficult to name them. Both pārijāta and mandāra are names of the coral tree; haricandana is sandal; santāna and kalpadruma both mean ‘wishing-tree.’

[3]:

I.e., the ‘three steps.’