Brahmaloka untranslated

Brahmaloka. The highest of the celestial worlds, the abode of the Brahmas. It consists of twenty heavens: the nine ordinary Brahma-worlds, the five Suddhāvāsā, the four Arūpa worlds, the Asaññasatta and the Vehapphala (e.g., Vibh­a.521).

All except the four Arūpa worlds are classed among the Rūpa worlds (the inhabitants of which are corporeal). The inhabitants of the Brahma worlds are free from sensual desires (but see the Mātaṅgajātaka, Ja.iv.378, where Diṭṭhamaṅgalikā is spoken of as Mahā Brahma bhariyā, showing that some, at least, considered that Mahā Brahmas had wives).

The Brahma world is the only world devoid of women (Dhp­a.i.270); women who develop the jhānas in this world can be born among the Brahmapārisajjā (see below), but not among the Mahā Brahmas (Vibh­a.437f). Rebirth in the Brahma world is the result of great virtue accompanied by meditation (Vsm.415). The Brahmas, like the other celestials, are not necessarily Sotāpanna or on the way to complete knowledge (sambodhiparāyaṇā); their attainments depend on the degree of their faith in the Buddha, the Dhamma and the Saṅgha. See, e.g., AN.iv.76f.; it is not necessary to be a follower of the Buddha for one to be born in the Brahma world; the names of six teachers are given whose followers were born in that world as a result of listening to their teaching (AN.iii.371ff.; iv.135ff.).

The Jātakas contain numerous accounts of ascetics who practised meditation, being born after death in the Brahma world (e.g., Ja.ii.43, 69, 90; v.98, etc.). Some of the Brahmas – e.g., Baka (q.v.) – held false views regarding their world, which, like all other worlds, is subject to change and destruction (MN.i.327). When the rest of the world is destroyed at the end of a kappa, the Brahma world is saved (Vsm.415; Khp-a.121), and the first beings to be born on earth come from the Ābhassara Brahma world (Vsm.417). Buddhas and their more eminent disciples often visit the Brahma worlds and preach to the inhabitants, e.g., MN.i.326 f.; Thag­a.ii.184ff.; Sikhī Buddha and Abhibhū are also said to have visited the Brahma world (AN.i.227f.). The Buddha could visit it both in his mind-made body and his physical body (SN.v.282f.).

If a rock as big as the gable of a house were to be dropped from the lowest Brahma-world it would take four months to reach the earth travelling one hundred thousand leagues a day. Brahmas subsist on jhāna, abounding in joy (sappītikajjhāna), this being their sole food. SN­a.i.161; food and drinks are offered to Mahā Brahmā, and he is invited to partake of these, but not of sacrifices (SN­a.i.158 f.). Anāgāmīs, who die before attaining Arahant-ship, are reborn in the Suddhāvāsā Brahma-worlds and there pass away entirely (see, e.g., SN.i.35, 60, and Comp.v.10). The beings born in the lowest Brahma world are called Brahmapārisajjā; their life term is one third of an asaṅkheyya kappa; next to them come the Brahmapurohitā, who live for half an asaṅkheyya kappa; and beyond these are the Mahā Brahmas who live for a whole asaṅkheyya kappa (Comp.v.6; but see Vibh­a.519f., where Mahā Brahmas are defined).

The term Brahmakāyikā Devā seems to be used as a class-name for all the inhabitants of the Brahma-worlds (AN.i.210; v.76f).

The Mahā Niddesa Commentary (p.109) says that the word includes all the five (?) kinds of Brahma (sabbe pi pañca vokāra Brahmāno gahitā).

The Bv­a.p.10 thus defines the word Brahma: brūhito tehi tehi guṇavisesahī ti=Brahma. Ayaṁ pana Brahmasaddo Mahā Brahma-Brāhmaṇa-Tathāgata-mātāpitu-seṭṭhādisu dissati.

The Samantapāsādikā (i.131) speaks of a Mahā Brahma who was a khiṇāsava, living for sixteen thousand kappas. When the Buddha, immediately after his birth, looked around and took his steps northward, it was this Brahma who seized the babe by his finger and assured him that none was greater than he.

The names of several Brahmas occur in the books – e.g., Tudu, Nārada, Ghaṭikāra, Baka, Sanaṅkumāra, Sahampati. To these should be added the names of seven Anāgāmīs resident in Avihā and other Brahma worlds: Upaka, Phalagaṇḍu, Pukkusāti, Bhaddiya, Khaṇḍadeva, Bāhuraggi and Piṅgiya (SN.i.35, 60; SN­a.i.72 etc.).

Baka speaks of seventy-two Brahmas, living, apparently, in his world, as his companions (SN.i.142).

See also Tissa Brahma.

These are described as Mahā Brahmas. Mention is also made of Pacceka Brahmā – e.g., Subrahma and Suddhavāsa (SN.i.146f).

Tudu is also sometimes described as a Pacceka Brahma (e.g., SN.i.149). Of the Pacceka Brahmas, Subrahma and Suddhavāsa are represented as visiting another Brahma, who was infatuated with his own power and glory, and as challenging him to the performance of miracles, excelling him therein and converting him to the faith of the Buddha. Tudu is spoken of as exhorting Kokālika to put his trust in Sāriputta and Moggallāna (loc.cit.)

The Brahmas are represented as visiting the earth and taking an interest in the affairs of men. Thus, Nārada descends from the Brahma-world to dispel the heresies of King Aṅgati (Ja.vi.242f). When the Buddha hesitates to preach his doctrine, because of its profundity, it is Sahampati (q.v.) who visits him and begs him to preach it for the welfare of the world. The explanation given (e.g., at SN­a.i.155) is that the Buddha waited for the invitation of Sahampati that it might lend weight to his teaching. The people were followers of Brahma, and Sahampati’s acceptance of the Buddha’s leadership would impress them deeply.

Sahampati is mentioned as visiting the Buddha several times subsequently, illuminating Jetavana with the effulgence of his body. It is said that with a single finger he could illuminate a whole Cakkavāḷa (SN­a.i.158). Sanaṅkumāra (q.v.) was also a follower of the Buddha. The Brahmas appear to have been in the habit of visiting the Deva worlds too, for Sanaṅkumāra is reported as being present at an assembly of the Tāvatiṁsa gods and as speaking there the Buddha’s praises and giving an exposition of his teaching. But, in order to do this, he assumed the form of Pañcasikha (DN.ii.211ff).

The books refer to the view held, at the Buddha’s time, of Brahma as the creator of the universe and of union with Brahma as the highest good, only to be attained by prayers and sacrifices (e.g., at DN.i.18, where Brahma is described as vasavattī issaro kattā nimmātā, etc.). But the Buddha himself did not hold this view and does not speak of any single Brahma as the highest being in all creation. See, however, AN.v.59f., where Mahā Brahma, is spoken of as the highest denizen of the Sahassalokadhātu (yāvatā sahassalokadhātu, Mahā Brahma tattha aggaṁ akkhāyati); but he, too, is impermanent (Mahā Brahmūno pi... atthi eva aññathattaṁ, atthi viparināmo).

There are Mahā Brahmas, mighty and powerful (abhibhū anabhibhūto aññadatthudaso vasavattī), but they too, all of them, and their world are subject to the laws of Kamma, e.g., at SN.v.410 (Brahmaloko pi āvuso anicco adhuvo sakkāyapariyāpanno sādhāyasmā Brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhacittaṁ upasaṁharāhi). See also AN.iv.76f., 104f., where Sunetta, in spite of all his great powers as Mahā Brahma, etc., had to confess himself still subject to suffering.

To the Buddha, union with Brahma seems to have meant being associated with him in his world, and this can only be attained by cultivation of those qualities possessed by the Brahma. But the highest good lay beyond, in the attainment of Nibbāna. Thus in the Tevijjāsutta; see also MN.ii.194f.

The word Brahma is often used in compounds meaning highest and best – e.g., Brahmacariyā, Brahmassara; for details see Brahma in the Pāli English Dictionary (PTSPED).