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Sakka’s Names

Перевод: Бхиккху Суджато

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Linked Discourses 11.12 · Chapter Two

Near Sāvatthī in Jeta’s Grove.

There the Buddha said to the mendicants:

“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. ^[1]

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. ^[2]

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able. ^[3]

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. ^[4]

Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed. ^[5]

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband. ^[6]

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods. ^[7]

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.

What seven?

As long as I live, may I support my parents.

As long as I live, may I honor the elders in the family.

As long as I live, may I speak gently.

As long as I live, may I not backbite.

As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

As long as I live, may I speak the truth.

As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

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.

A child who respects their parents,

and honors the elders in the family,

whose speech is gentle and courteous,

and has given up backbiting;

who’s committed to getting rid of stinginess,

is truthful, and has mastered anger:

the gods of the thirty-three declare

them to be a true person.”

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[1] 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.

[2] 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).

[3] Sakka (śakra, the “able one”) was originally an epithet of Indra (as per previous note).

[4] 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.

[5] “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.

[6] 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).

[7] 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.