Vessavaṇa untranslated

Vessavaṇa. One of the names of Kuvera, given to him because his kingdom is called Visāṇā (DN.iii.201; Snp­a.i.369, etc.). He is one of the Cātummahārājikā and rules over the Yakkhas, his kingdom being in the north (e.g., DN.ii.207). In the Āṭānāṭiyasutta he is the spokesman, and he recited the Āṭānāṭiya-rune for the protection of the Buddha and his followers from the Yakkhas who had no faith in the Buddha. DN.iii.194; he was spokesman because “he was intimate with the Buddha, expert in conversation, well-trained” (DN­a.iii.962).

He rides in the Nārīvāhana, which is twelve yojanas long, its seat being of coral. His retinue is composed of ten thousand crores of Yakkhas. (Snp­a.i.379; the preacher’s seat in the Lohapāsāda at Anurādhapura was made in the design of the Nārīvāhana, Mhv.xxvii.29). He is a Sotāpanna and his life-span is ninety thousand years (AN­a.ii.718). The books record a conversation between him and Veḷukaṇṭakī Nandamātā (q.v.), when he heard her recite the Pārāyaṇavagga and stayed to listen. When Cūḷa Subhaddā wished to invite the Buddha and his monks to her house in Sāketa, and felt doubtful about it, Vessavaṇa appeared before her and said that the Buddha would come at her invitation (AN­a.ii.483).

On another occasion (AN.iv.162; on his way to see the Buddha) he heard Uttara Thera preaching to the monks in Dhavajālikā on the Saṅkheyya Mountain, near Mahisavatthu, and went and told Sakka, who visited Uttara and had a discussion with him.

Once when Vessavaṇa was travelling through the air, he saw Sambhūta Thera wrapt in samādhi. Vessavaṇa descended from his chariot, worshipped the Thera, and left behind two Yakkhas with orders to wait until the Elder should emerge from his jhāna. The Yakkhas then greeted the Thera in the name of Vessavaṇa and told him they had been left to protect him. The Elder sent thanks to Vessavaṇa, but informed him, through the Yakkhas, that the Buddha had taught his disciples to protect themselves through mindfulness, and so further protection was not needed. Vessavaṇa visited Sambhūta on his return, and finding that the Elder had become an Arahant, went to Sāvatthī and carried the news to the Buddha. Thag­a.i.46f. Just as he encouraged the good, so he showed his resentment against the wicked; see, e.g., Revatī.

Mention is made of Vessavaṇa’s Gadāvudha and his mango tree, the Atulamba. Snp­a.i.225; the books (e,g., SN­a.i.249; Vin-a.ii.440) are careful to mention that he used his Gadāvudha only while he was yet a puthujjana. Atulamba was also called Abbhantaramba (see the Abbhantarajātaka, Ja 281, Ja.iv.324). Āḷavaka’s abode was near that of Vessavaṇa (Snp­a.i.240).

Bimbisāra, after death, was born seven times as one of the ministers (paricaraka) of Vessavaṇa, and, while on his way with a message from Vessavaṇa to Virūḷhaka, visited the Buddha and gave him an account of a meeting of the Devas which Vessavaṇa had attended and during which Sanaṅkumāra had spoken in praise of the Buddha and his teachings (DN.ii.206f). Vessavaṇa seems to have been worshipped by those desiring children, see, e.g., the story of Rājadatta (Thag­a.i.403). There was in Anurādhapura a banyan tree dedicated as a shrine to Vessavaṇa in the time of Paṇḍukābhaya (Mhv.x.89). Vessavaṇa is mentioned as having been alive in the time of Vipassī Buddha. When Vipassī died, there was a great earthquake which terrified the people, but Vessavaṇa appeared and quieted their fears (Thag­a.i.149). Vessavaṇa accompanied Sakka when he showed Moggallāna round Vejayantapāsāda. MN.i.253; because he was Sakka’s very intimate friend (MN­a.i.476).

As lord of the Yakkhas, it was in the power of Vessavaṇa to grant to any of them special privileges, such as the right of devouring anyone entering a particular pond, etc. See, e.g., Dhp­a.iii.74; Ja.i.128; iii.325 (Makhādevajātaka, Ja 9). Sometimes, e.g., in the case of Avaruddhaka (Dhp­a.ii.237), a Yakkha had to serve Vessavaṇa for twelve years in order to obtain a particular boon (cf. Ja.ii.16,17, it says three years at Ja.iii.502.) Vessavaṇa sometimes employs the services of uncivilized human beings (paccantamilakkhavāsika) DN­a.iii.865f. The Yakkhas fear him greatly. If he is angry and looks but once, one thousand Yakkhas are broken up and scattered “like parched peas hopping about on a hot plate” (Ja.ii.399). This was probably before he became a Sotāpanna.

Vessavaṇa, like Sakka, was not the name of a particular being, but of the holder of an office. When one Vessavaṇa died, Sakka chose another as his successor. The new king, on his accession, sent word to all the Yakkhas, asking them to choose their special abodes (Ja.i.328). It was the duty of Yakkhinīs to fetch water from Anotatta for Vessavaṇa’s use. Each Yakkhinī served her turn, sometimes for four, sometimes for five months. But sometimes they died from exhaustion before the end of their term (Dhp­a.i.40; also Ja.iv.492; v.21).

Vessavaṇa’s wife was Bhuñjatī (q.v.), who, like himself, was a devoted follower of the Buddha (DN.ii.270). They had five daughters: Latā, Sajjā, Pavarā, Acchimatī, and Sutā. For a story about them, see Vv-a.131f.

Puṇṇaka was Vessavaṇa’s nephew. Ja.vi.265, 326. The pleasures and luxuries enjoyed by Vessavaṇa have become proverbial. See, e.g., Vv.iv. 3, 46 (bhuñjāmi kāmakāmī rājā Vessavaṇo yathā, I enjoy like the pleasure-seeking King Vessavaṇa); Mhv­ṭ. 676 (Vessavaṇassa rājaparihārasadisaṁ); cf. Ja.vi.313.

An ascetic named Kañcanapatti (Ja.ii.399) is mentioned as having been the favourite of Vessavaṇa. See also Yakkha.