COSMOLOGY OF THE THERAVADA BUDDHISM

COSMOLOGY OF THE THERAVADA BUDDHISM

INTRODUCTION

There is no single system of Buddhist cosmology. Virtually every theological tendency within the Buddhist tradition addressed the cosmological sciences from its special perspective—seeing the universe as the stage for a drama of salvation cast in terms of its own particular philosophical and theological predilections. Buddhist systems are related not only to other Indian systems, for example, Hindu, Jain, Ājīvika, and so forth, but to Hellenistic speculations as well. The Buddhist cosmologies are concerned with individual and cosmic nibbana or nirvāṇa.

According to the Buddha, there are two worlds, the internal world and external world. Most of the time He has talked about the internal world. In the discourse of the Exposition of Elements (M.N. 140) and the Discourse of the Three Tenets (A.N. 3), the Buddha clearly said, that this man is nothing but six kinds of elements. The six kinds of elements are: 1. Earth, 2. Water, 3. Heat, 4. Air, 5. Space and 6. Consciousness. In the whole systems of the world we do not find anything apart from these six elements. That is why if one can understand the internal world one can understand the external world as well.  He must strive alone and diligently until he arrives at a true understanding of his own nature and of the changeable nature of the external world.

There are more than 10,000 crore (100 billion) solar systems in our Galaxy, and more than 10,000 crore (100 billion) galaxies in our Universe. As to the nature of the universe (the External World), the Buddha said that there are innumerable systems of worlds in the universe; each systems having its own earth, sun, moon and Mount Meru, Four great oceans, Six heavens and so on, the space to which the light of one sun or moon extends is called a Sakwala. The earth, inhabited by human, with the various continents, lokas, and sakwalas connected with it, subject alternately to destruction and renovation, in a series of revolutions, to which no beginning, no end, can be discovered. Thus it ever was; thus it will be, ever. The Buddha had a clear view of the luminous stars and planets, the heavenly bodies in the sky that He scoffed at Charletan astrologers and prognosticators, and declared 'Kim Karissanti Taraka' (What can the stars do to humans). He had also the great knowledge about the Earth and other galaxies including our own 'Milky way' which was named Mangala Cakkavata. "The Blessed Circular Cosmic Abyss", which is quite in tune with the modern scientific discoveries made after the discovery of the telescope in the middle ages. The discourse of Darkness (Andhakara Sutta, S.N. 56.46) fascinating in which the Buddha appears to be speaking about a Black hole; saying, "There is, monks, an inter-cosmic void, an unrestrained darkness, a pitch-black darkness, where even the light of the sun and moon — so mighty, so powerful — doesn't reach." The various Mahayana sutras often go on at length at the great number, size, tininess and so on of the various places and inhabitants of the universe. The story of “Mahamaudgalyayana Visits Another Planet”, a small section of the Scripture Which Is a Repository of Great Jewels (translated by Ron Epstein, Religion East and West, Issue 5, October, 2005; first translated into Chinese in CE 280), has a science fiction feel to it. In the story, Venerable Mahā-maudgalyāyana, the second great disciple of the Buddha, travels to a distant solar system, to a planet which is inhabited by giant people, and on which there is also a Buddha with disciples practicing under His guidance. The story, which brings to mind Swift’s Gulliver in the land of the giants, is remarkable in many respects. In the European West, until the time of Galileo (1564-1642), most educated people thought the whole cosmos rotated around the earth and consisted of the sun and seven planets. They did not realize that the stars were other suns. This story shows that 2,500 years ago, Buddhists were aware of a vast cosmos filled with suns and planets and sentient life. Contemporary, scientifically oriented people often have a tendency to dismiss non-Western cosmologies as limited, primitive, and distorted myths, in the negative sense of that word. In Venerable Mahā-maudgalyāyana story, there is a cosmology that seems much closer than the Western pre-Galilean view to the contemporary scientific view of the physical universe.

Theravada Buddhist cosmology describes the 31 planes of existence in each world system (Chakkrawala) in which rebirth takes place. The data for the 31 planes of existence in samsara are compiled from the Majjhima Nikaya, Anguttara Nikaya, Samyutta Nikaya, Digha Nikaya, Khuddaka Nikaya, and others. The 31 planes of existence can be perceived by a Buddha's Divine eye (dibbacakkhu) and some of his awakened disciples through the development of jhana meditation. According to the suttas, a Buddha can access all these planes and know all his past lives as well as those of other beings.

CAUSES FOR REBIRTH IN VARIOUS PLANES

Scattered throughout the suttas are references to as many as thirty-one distinct "planes" or "realms" of existence in each world system (Chakkrawala) into which beings can be reborn during their long wandering through samsara. These range from the extraordinarily grim and painful hell realms all the way up to the most exquisitely refined and blissful heaven realms. Existence in every realm is temporary; in Buddhist cosmology there is no eternal heaven or hell. Beings are born into a particular plane according to their past kamma. When they pass away, they take rebirth once again elsewhere according to the quality of their kamma: wholesome actions bring about a favorable rebirth, while unwholesome actions lead to an unfavorable one. And so the wearisome cycle continues.

The process by which sentient beings migrate from one state of existence to another is dependent on causes and conditions. The three causes are giving or charity, moral conduct, meditative development, and their opposites. Rebirth in the Kama-loka depends on a person's moral conduct and practice of giving. Rebirth in the Rupa-loka and Arupa-loka also requires meditation development. Liberation from all rebirth requires wisdom in addition to moral conduct and meditation.

A blissful heavenly rebirth, however, is not the final purpose for which the Buddha taught the Dhamma. At best it is only a temporary way station. The ultimate goal is the cessation of suffering, and the bliss of the heavens, no matter how blissful, is not the same as the cessation of suffering. According to the Buddha's teaching, all states of existence within the round of rebirths, even the heavens, are transient, unreliable, bound up with pain. Thus, the ultimate aim of the Dhamma is nothing short of liberation, which means total release from the round of rebirth and death.

LIBERATION FROM REBIRTH

Liberation from the rounds of rebirth requires more than just meditation achievement. It is necessary to apply Yoniso Manasikara after emerging from Samma Samadhi (1st to 4th jhana) in order to arrive at a breakthrough by wisdom. The Udana shows that after emerging from the jhanas, the Buddha directed his attention to the cause of dukkha and the way leading to its cessation. This process culminates in the discovery of Pratītyasamutpāda (dependent origination) and the Four Noble Truths.

When the seven days had come to a close, the Exalted One arose from the state of trance and in the first watch of the night, thoroughly thought out the chain of cause and effect, in direct order, thus; "If there is this (state), another (state) arises, by the arising of this (state), a (state) is produced, that is to say: "From Ignorance spring Fabrications, from Fabrications springs Consciousness, from Consciousness spring Mind and Material Form, from Mind and Material Form, the six Organs of Sense, from the six Organs of Sense, Contact, from Contact, Sensations, from Sensations, Desire, from Desire, Attachment, from Attachment, Becoming, from Becoming, Birth, from Birth spring Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus, the whole mass of suffering originates".

"By the destruction of Ignorance, Fabrications are destroyed, by the destruction of Fabrications, Consciousness is destroyed, by the destruction of Consciousness, Mind and Material Form are destroyed, by the destruction of Mind and Material Form, the six Organs of Sense are destroyed, by the destruction of the six Organs of Sense, Contact is destroyed, by the destruction of Contact, Sensations are destroyed, by the destruction of Sensations, Desire is destroyed, by the destruction of Desire, Attachment is destroyed, by the destruction of Attachment, Becoming is destroyed, by the destruction of Becoming, Birth is destroyed, and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair are destroyed. Thus, the whole mass of suffering is brought to an end."

THE THIRTY-ONE PLANES OF EXISTENCE

The thirty-one planes of existence in each world system (Chakkrawala) which are customarily divided into the three spheres (Loka) :  A) the sensuous sphere (kama loka), B) the fine-material sphere (rupa loka), and C) the immaterial sphere (arupa loka).

A) THE SENSUOUS SPHERE (KAMA-LOKA) :

Birth into these heavenly planes takes place as a result of giving and moral discipline. The Sense-Sphere Realm is the lowest of the three realms. The driving force within this realm is sensual desire. These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. The heavenly planes are not reserved only for good Buddhists. Anyone who has led a wholesome life can be born in them. People who believe in an "eternal heaven" may carry their belief to the deva plane and take the long life span there to be an eternal existence. Only those who have known the Dhamma will realize that, as these planes are impermanent, some day these sentient beings will fall away from them and be reborn elsewhere. The devas can help people by inclining their minds to wholesome acts, and people can help the devas by inviting them to rejoice in their meritorious deeds. It consists of 11 realms in which experience — both pleasurable and not — is dominated by the five senses. 7 of these realms are favorable destinations (Happy Destinations, Sugati), and include our own human realm as well as several realms occupied by devas. The lowest realms are the 4 "bad" destinations (States of Deprivation, Apaya), which include the animal and hell realms. Related Suttas: Saleyyaka Sutta, Dana Sutta

a) STATES OF DEPRIVATION (APAYA)

Rebirth into these States results from unwholesome conduct. Beings reborn there have no moral sense and generally cannot create good kamma (karma). However, when the unwholesome kamma that brought them to these States is exhausted, some stored good kamma can bring them rebirth in some other sphere. Only stream-enterers and other ariyans can be sure they will never again be born in these States of misery. The main cause of rebirth in these States is to do Ten akusala kammas (unwholesome actions) (MN 41), three physically actions, four verbal actions and three mental actions. These ten evil kinds of conduct (ducarica) are as PHYSICALLY ACTIONS  (1) killing living beings (panatipata), (2) theft (adinnadana) and (3) sexual misconduct (kamesumicchacara); VERBAL ACTIONS (4) lying (musavada), (5) slander (pisunavaca); (6) harsh speech (pharussavaca) and (7) vain talk (samphappalapavaca); and MENTAL ACTIONS (8) covetousness (abhijjha), (9) ill-will (byapada) and (10) wrong view (micchaditthi). Among the akusala kammas (unwholesome actions), having the wrong view, i.e, not realizing and not believing in the kamma and its results is the most heinous action. Related sutta: Saleyyaka Sutta and The Vipaka Sutta

(1) The Hell (niraya) : These are realms of unimaginable suffering and anguish mentioned in the Balapandita Sutta and the Devaduta Sutta (described in graphic detail in MN 129 and MN 130). Should not be confused with the eternal hell found in other religious traditions, since one's time here is — as it is in every realm — temporary.  Cause of rebirth : Ten unwholesome actions (MN 41); Lack of virtue, holding to wrong views (AN 10.177); Murdering your parents, murdering an arahant, injuring the Buddha, or creating a schism in the Sangha (AN 5.129); and  Being quarrelsome and annoying to others (Snp II.6).

(2) The Animals (tiracchana yoni) : This realm includes all the non-human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc. Cause of rebirth :  Ten unwholesome actions (MN 41); Lack of virtue, holding to wrong views. If one is generous to monks and nuns, however, one may be reborn as an "ornamented" animal (i.e., a bird with bright plumage; a horse with attractive markings, etc. (AN 10.177); and Behaving like an animal (MN 57).

(3) The Hungry Shades/Ghosts (peta loka) : Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain for sensual fulfillment. Cause of rebirth : Ten unwholesome actions (MN 41) and Lack of virtue, holding to wrong views (AN 10.177). Related sutta : Tirokudda Kanda from the Khuddakapatha

(4) The Asuras (asura) : They are demons or "titans" that are engaged in endless conflict with each other. From the Jataka Tales, we are told that the Asuras are always fighting to regain their lost kingdom on the top of Mount Sumeru, but are unable to break the guard of the Four Great Kings. The Asuras are divided into many groups, and have no single ruler, but among their leaders are Vemacitrin (Pāli: Vepacitti) and Rāhu. According to Marasinghe: "In later texts we find the Asura realm as one of the four unhappy states of rebirth. The Nikāya evidence however does not show that the Asura realm was regarded as a state of suffering". Cause of rebirth : Ten unwholesome actions (MN 41). Related sutta: Rattana Sutta

b) HAPPY DESTINATIONS (SUGATI)

Kamavacara-kusala kamma bears its result in these spheres. It is of ten kinds : three physically actions, four verbal actions and three mental actions. These ten good conducts (sucarica) are as PHYSICALLY ACTIONS (1) refrain from killing living beings (panatipata virati), (2) refrain from stealing other’s possessions (adinadana virati) and (3) refrain from sexual misconduct and adultery (kamesumicchacara virati); VERBAL ACTIONS (4) refrain from telling lies (musavada virati), (5) refrain from slandering (pisunavaca virati), (6) refrain from harsh speech (pharussavaca virati), and (7) refrain from vain talk (samphappalapavaca virati); and MENTAL ACTIONS (8) non-covetousness, refrain from envy (anabhijja), (9) non-harming, refrain from cruelty (abyapada) and (10) right belief, refrain from false views such as believing the law of kamma and its results (sammaditthi). Of the ten meritorious actions, the mental action of holding the right view, i.e., believing in kamma and its results, is the most important basic kusala kamma (wholesome actions). It comprises as The Human beings (manussa loka) and Kama-Loka devas i.e.  Lower Kama-Loka devas and Higher Kama Loka devas.

(5) The Human beings (manussa loka) : Rebirth as a human being is extraordinarily rare (SN 56.48). It is also extraordinarily precious, as its unique balance of pleasure and pain (SN 35.135) facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths. Cause of rebirth : Ten wholesome actions (MN 41), The development of virtue and wisdom (AN 10.177) and  The attainment of stream-entry (sotapatti) guarantees that all future rebirths will be in the human or higher realms. Birth in this plane results from giving and moral discipline of middling quality. This is the realm of moral choice where destiny can be guided. The Khana Sutta mentioned that this plane is a unique balance of pleasure and pain. It facilitates the development of virtue and wisdom to liberate oneself from the entire cycle or rebirths. For this reason rebirth as a human being is considered precious according to the Chiggala Sutta.

In the Cula-kammavibhanga Sutta (The Shorter Analysis of Action), the Buddha taught that :  “Killing others lead to short life if one becomes reborn in the human plane instead of the four lower States of Deprivation. By abandoning the very acts of killing and harming, one gets to be reborn in a heavenly world. Alternatively, one gets to be reborn in the human world being endowed with long life. Injuring of others beings can lead to rebirth in the States of Deprivation. Alternatively, the person comes back in the human plane as someone very sickly. Non-injuring of others leads to rebirth in good destinations. Alternatively, one comes back to the human plane enjoying good health. The same goes for the following : Beautiful or Unattractive Human Rebirth depends on whether the person has an irritable character in this life; Influential or Ordinary Human Rebirth depends on whether the person is envious of the gain and honor received by others in this life; - Rich or Poor Human Rebirth depends on whether one is generous to others, such as providing the requisites of holy people, in this present life.” Related Suttas: Janussonin Sutta, Cula-kammavibhanga Sutta,

Kama-Loka devas : The main causes of rebirth in The Six Lower Celestial Spheres are to do Ten kusala kamma (wholesome actions) (MN 41); Generosity and • The development of virtue and wisdom (AN 10.177). It consists of (i) Lower Kama-Loka devas and (ii) Higher Kama Loka devas.

i) Lower Kama-Loka devas : The lower devas of the Kama-loka live on different parts of the mountain at the center of the world, Sumeru. They are even more passionate than the higher devas, and do not simply enjoy themselves but also engage in strife and fighting.

(6) The Devas of the Four Great Kings (catumaharajika deva) :   Four Great Kings (catummaharajika deva): The world of the Four Great Kings includes the martial kings who guard the four quarters of the Earth. The chief of these kings is Vessavaṇa (Kuvera), but all are ultimately accountable to is Sakka or Śakra, the King of The Thirty-three Gods (tavatimsa deva). Dhatarattha, king of the Eastern Direction, is lord of the gandhabbas, the celestial musicians. Virulha, king of the Southern Direction, is lord of the kumbandas, the Dwarfs. Virupakkha, king of the Western Direction, is lord of the nagas, the Serpents/ dragons. Vessavaṇa (Kuvera), who rules as king of the Northern Direction, is lord of the yakkhas, tree spirits of varying degrees of ethical purity. The devas who guide the Sun and Moon are also part of this world.

This is home to the four types of earthly demigod or nature-spirit: Gandhabba - the celestial musicians or fairies Yakkha - tree spirits of varying degrees of ethical purity. They are analogous to the goblins, trolls, ogres, and fairies of Western fairy tales. They inhabit remote areas such as forests, hills, and abandoned caves. Though living in misery they have the potential for awakening and can attain the path and fruits of the spiritual life.  Related Suttas: Yakkhasayutta of the Samyutta Nikaya.

According to the Atanatiya Sutta of Digha Nikaya : "There are non-humans who are fierce, violent, given to retaliation; those non-humans heed neither the (four) great kings, nor their ministers nor their attendants. They are called rebels against the (four) great kings. Even as in the kingdom of Magadha, the thieves heed neither the king of Magadha, nor the ministers, nor their attendants, and are called rebels against the king of Magadha, so there are non-humans who are fierce... (as before). They are called rebels against the (four) great kings." Related Sutta: Maha-samya Sutta of the Digha Nikaya

(7) The Thirty-three Gods (tavatimsa deva) : Beings that live on the peak of Sumeru are like the Olympian gods. Their ruler is Sakka or Śakra, a devotee of the Buddha. Sakka rules by righteousness, patience towards aggressors, and compassionate treatment of wrongdoers. Sakka and the devas honor sages and holy men. He earned his place as ruler of the devas by fulfilling seven vows which embody the standards of the virtuous householder while he was still a human being. The Buddha holds up Sakka's patience and forgiveness as a model for the bhikkhus. Many devas dwelling here live in mansions in the air. Besides the thirty-three devas, many other devas and supernatural beings dwell here, including the attendants of the devas and many apsarases (nymphs). Related Suttas: Sakka-panha Sutta and the Sakka Samyutta (11th section of the Samyutta Nikaya) which also contains 25 short discourses connected with Sakka.

ii) Higher Kama Loka devas : These devas live in four heavens that float in the air, leaving them free from contact with the strife of the lower world.

(8) The Yama devas (yama deva) : These Yama devas live in the air, free of all difficulties.

(9) The Contented devas (tusita deva) : Tushita is the home of the contented gods, a realm of pure delight and gaiety. Bodhisattvas abide here prior to their final human birth. This is where the Bodhisattva Maitreya (Metteya), the next Buddha, is said to dwell. Before his birth as Siddhartha, this is the realm where he dwells with other Bodhisattvas. His name was Śvetaketu (Pāli: Setaketu). While this Bodhisattva is the foremost of the dwellers in Tuṣita, the ruler of this world is Santuṣita (Pāli: Santusita).

(10) The Devas Delighting in Creation (nimmanarati deva) : These devas delight in the sense objects of their own creation. They are capable of changing appearance to please themselves. The lord of this world is Sunirmita (Pāli Sunimmita).

(11) The Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva) :  These devas enjoy sensual pleasures created by others for them. These devas do not create pleasing forms that they desire themselves, but their desires are fulfilled by the acts of other devas who wish for their favor. Mara, the personification of delusion and desire, lives here.

B) THE FINE-MATERIAL SPEHERE (RUPA-LOKA) :

The fine material sphere (rupa-loka) consists of sixteen planes whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. The prevalent mode of experience here is meditative rather than sensory. They are said to possess extremely refined bodies of pure light. The sixteen planes correspond to the attainment of the four form jhanas (jhana 1-4). The devas of the rupa-loka have physical forms, but are sexless and passionless. Beings in the lower planes are not able to see beings in planes higher than theirs. The beings of the Form realm are not subject to the extremes of pleasure and pain, or governed by desires for things pleasing to the senses, as the beings of the Kāma-loka are. The bodies of Form realm beings do not have sexual distinctions. Like the beings of the Arupa-loka, the dwellers in the Rupa-loka have minds corresponding to the dhyānas (Pāli: jhānas). In their case it is the four lower jhanas or rūpadhyānas corresponding to the 4 fine-material absorptions (jhana 1-4), still exist the faculties of seeing and hearing, which, together with the other sense faculties, are temporally suspended in the 4 absorptions. The highest of these planes, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga). Related Sutta : Jhana Sutta from the Anguttara Nikaya.

The Fine-Materail Spehere (Rupa Loka) comprises a) Brahmā Planes, b) Ābhāsvara Planes, c) Śubhakṛtsna Planes, d) Bṛhatphala Planes and e) Pure Abodes (Suddhavasa).

a) Brahmā Planes

The mental state of the devas of the Brahmā worlds corresponds to the first jhana. Like all beings, the brahmas are still tied to the cycle of rebirth, though sometimes they forget this and imagine themselves to be immortal. The Buddha said "The devas of Brahma's retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades." Beings in these planes enjoy varying degrees of First jhanic bliss.

One way to rebirth in the brahma world is mastery over the first jhana. Another is through meditations on loving kindness, compassion, altruistic joy, and equanimity. According to the Subha Sutta, the Brahmin Subha asked the Buddha to teach him how to be born in the world of Brahma. And the Buddha said to him : “Then young man, listen carefully I will tell.’ The young man agreed and the Blessed One said. The bhikkhu pervades one direction with thoughts of loving kindness, so too the second, the third, the fourth, above, below, across, in every respect, in all circumstances, the entire world, he pervades with the thought of loving kindness grown great and immeasurable without anger and ill will. Young man, when the release of the mind in loving kindness, is developed thus, none of the measured actions remain. Just as a clever drummer in no time would make known the message in the four directions. In the same manner, when the release of the mind in loving kindness, is developed thus, none of the measured actions remain. This is the method to be born with Brahma. Again the bhikkhu pervades one direction with the thought of compassion,…re…. with intrinsic joy,…re… with equanimity, so too the second, the third, the fourth, above, below, across, in every respect, in all circumstances, the entire world, he pervades with equanimity grown great and immeasurable without anger and ill will. Young man, when the release of the mind in equanimity, is developed thus, none of the measured actions remain. Just as a clever drummer in no time would make known the message in the four directions. In the same manner, when the release of the mind in equanimity is developed thus, none of the measured actions remain. This is the method to be born with Brahma.”

(12) The Retinue of Brahma (brahma-parisajja deva) : The "Councilors of Brahmā" or the devas "belonging to the assembly of Brahmā". Beings are reborn into this plane as a result of attaining a minor degree of First jhana (AN 4.123).

(13) The Ministers of Brahma (brahma-purohita deva) : The "Ministers of Brahmā" are beings, also originally from the Ābhāsvara worlds, that are born as companions to Mahābrahmā after he has spent some time alone. Since they arise after his thought of a desire for companions, he believes himself to be their creator, and they likewise believe him to be their creator and lord. Beings are reborn into this plane as a result of attaining a medium degree of First jhana (AN 4.123).

(14) The Great Brahmas (Maha brahma) : One of this realm's most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the Universe (DN 11). According to the Brahmajāla Sutta, a Mahā brahmā is a being from the Ābhāsvara worlds who falls into a lower world through exhaustion of his merits and is reborn alone in the Brahma-world; forgetting his former existence, he imagines himself to have come into existence without cause. Beings are reborn into this plane as a result of attaining a highest degree of First jhana (AN 4.123). Related Sutta: Kevaddha Sutta

b) Ābhāsvara Planes

Beings in these three planes enjoy varying degrees of Second jhanic bliss. The mental state of the devas of the Ābhāsvara worlds corresponds to the second dhyāna, and is characterized by delight (prīti) as well as joy (sukha).

(15) The Devas of Limited Radiance (parittabha deva) : The world of devas of "limited light". Their lifespan is 2 mahākalpas. Beings are reborn into this plane as a result of attaining a minor degree of Second jhana (AN 4.123).

(16) The Devas of Unbounded Radiance (appamanabha deva) : The world of devas of "limitless light", a concept on which they meditate. Their lifespan is 4 mahākalpas. Beings are reborn into this plane as a result of attaining a medium degree of Second jhana (AN 4.123).

(17) The Devas of Streaming Radiance (abhassara deva): The Abhassara devas have a life-span of 8 mahakalpas. After that period they are reborn in a lower realm. Beings are reborn into this plane as a result of attaining a higher degree of Second jhana (AN 4.123).

c) Śubhakṛtsna Planes

Beings in these three planes enjoy varying degrees of Third jhanic bliss. The mental state of the devas of these worlds corresponds to the third jhana, and is characterized by a quiet joy (sukha). These devas have bodies that radiate a steady light.

(18) The Devas of Limited Glory (parittasubha deva) : The world of devas of "limited beauty". Beings are reborn into this plane as a result of attaining a minor degree of Third  jhana (AN 4.123).

(19) The Devas of Unbounded Glory (appamanasubha deva) : The world of devas of "limitless beauty". Beings are reborn into this plane as a result of attaining a medium degree of Third  jhana (AN 4.123).

(20) The Devas of Refulgent Glory (subhakinna deva) : The Buddha said, "The Subhakinha devas, monks, have a life-span of 64 mahakalpas. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades." Beings are reborn into this plane as a result of attaining a higher degree of Third  jhana (AN 4.123).

d) Bṛhatphala Planes

These two planes are a result of attaining the Fourth jhana. They remain in the tranquil state attained in the 4th Jhana, and is characterized by equanimity (upekṣā).

(21) The Very Fruitful devas (vehapphala deva)) : In the Jhana Sutta of the Anguttara Nikaya the Buddha said "The Vehapphala devas, monks, have a life-span of 500 eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades."

(22) The Unconscious beings (asaññasatta) : Plane of mindless beings who have only bodies without consciousness (Only body is present; no mind having in this beings, AN 4.123). Rebirth into this plane results from a meditative practice aimed at the suppression of consciousness. Those who take up this practice assume release from suffering can be achieved by attaining unconsciousness. However, when the life span in this realm ends, the beings pass away and are born in other planes where consciousness returns.

e) Pure Abodes (Suddhavasa)

The Pure Abodes are distinct from the other worlds of the rupa-loka in that they do not house beings who have been born there through ordinary merit or meditative attainments. Birth in these five planes are a result of attaining the fruit of non-returning or Anagami, the third level of enlightenment. These Pure Abodes are accessible only to those who have destroyed the lower five fetters, consisting of self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. They will destroy their remaining fetters of craving for fine material existence, craving for immaterial existence, conceit, restlessness and ignorance during their existence in the Pure Abodes. Those who take rebirth here are called "non-returners" because they do not return from that world, but attain final nibbana there without coming back. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats when they pass away from the Suddhavasa worlds. According to the Ayacana Sutta, among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1). The five Pure Abodes are :

(23) The Devas not Falling Away (aviha deva) : The world of the "not falling" devas, perhaps the most common destination for reborn Anāgāmins. Many achieve arhatship directly in this world, but some pass away and are reborn in sequentially higher worlds of the Pure Abodes until they are at last reborn in the Akanitṭha world. These are called in Pāli uddhaṃsotas, "those whose stream goes upward".

(24) The Untroubled devas (atappa deva) : The world of the "untroubled" devas, for whose company those of lower realms long.

(25) The Beautiful devas (sudassa deva) : The world of the "beautiful" devas is said to be the place of rebirth for five kinds of anāgāmins.

(26)The Clear-sighted devas (sudassi deva) : The "clear-seeing" devas live in a world similar to and friendly with the Akanitṭha world.

(27) The Peerless devas (akanittha deva) : World of devas "un-equal in rank". The highest of all the Rūpadhātu worlds, it is often used to refer to the highest extreme of the universe. The current Sakka or Śakra will eventually be born there.

C) THE IMMATERIAL SPEHERE (ARUPA LOKA)

The immaterial or formless sphere (arupa loka) includes four planes into which beings are born as a result of attaining the Four Formless Jhana arūpadhyānas (jhana 5-8). The inhabitants of these realms are possessed entirely of mind. Having no physical form or location, they are unable to hear Dhamma teachings. They achieve this by attaining the formless jhana levels in a previous life, and now enjoy the fruits (vipāka) of the good karma of that accomplishment for a period before rebirth in a lower plane again. They do not interact with the rest of the universe.

(28) The Sphere of Infinite Space (akasanancayatanupaga deva) : Rebirth in this plane is a result of attaining the first formless jhana. (jhana 5).

(29) The Sphere of Infinite Consciousness (vinnanancayatanupaga deva) : Rebirth in this plane is a result of attaining the second formless jhana (jhana 6). In this sphere formless beings dwell meditating on their consciousness (vijñāna) as infinitely pervasive.

(30) The Sphere of Nothingness (akincannayatanupaga deva) : Rebirth in this plane is a result of attaining the third formless jhana (jhana 7) in a previous life. This is considered a form of perception, though a very subtle one. This was the sphere reached by Āḷāra Kālāma, the Buddha's first teacher. Alara Kalama thought that it is the state of awakening or liberation.

(31) The Sphere of Neither Perception Nor Non-Perception (nevasannanasannayatanupaga deva) : Rebirth in this plane is a result of attaining the fourth formless jhana (jhana 8). The beings in this plane only have mind and no physical body. They are unable to hear Dhamma. In this sphere the formless beings do not engage in "perception". Uddaka Ramaputra's father reached this plane and thought that this is awakening. After having experienced this state the Buddha realized that it will eventually lead to further rebirth.

CONCLUSION

In Buddhism, the devas are not immortal gods that play a creative role in the cosmic process. They are simply elevated beings who had been reborn in the celestial planes as a result of their words, thoughts, and actions. Usually, they are just as much in bondage to delusion and desire as human beings, and as in need of guidance from the Enlightened One. The Buddha is the "teacher of devas and humans (satthadevamanussanam). The devas came to visit the Buddha in the night. The Devatasamyutta and the Devaputtasamyutta of the Samyutta Nikaya gives a record of their conversations. The devaputtas are young devas newly arisen in heavenly planes, and devatas are mature deities.

In the Itivuttaka edition of the Khuddaka Nikaya and in the Māpuññabhāyi Sutta of the Anguttara Nikaya, the Buddha told about his past lives: “Whenever the eon contracted I reached the "Plane of Streaming Radiance", and when the eon expanded I arose in an empty divine mansion. And there I was Brahma, the great Brahma, the unvanquished victor, the all-seeing, the all-powerful. Thirty-six times I was Sakka, ruler of the devas. And many hundreds of times I was a wheel-turning monarch, righteous, a king of righteousness, conqueror of the four regions of the earth, maintaining stability in the land, in possession of the seven treasures.”

In the Maha-Saccaka Sutta of the Majjhima Nikaya, the Buddha said : “When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye (dibbacakkhu) , purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.”

May all sentient beings be happy and free from all sufferings.

= o =

■ Supplementary Note :

JHANA or ABSORPTION

JHANA (Absorption) refers chiefly to the four meditative Absorptions of the Fine-material Sphere. They are achieved through the attainment of Full Concentration, during which there is a complete, though temporary, suspension of fivefold sense-activity and of the 5 HINDRANCES (which are obstacles to the mind and blind One’s mental vision. In presence of them he cannot reach Neighbourhood concentration and Full Concentration, and are unable to discern clearly the truth). The state of consciousness, however, is one of full alertness and lucidity. This high degree of concentration is generally developed by the practice of one of the 40 subjects of Tranquility Meditation. – Often also the 4 Immaterial Spheres are called Absorptions of the Immaterial Spheres.

1. The First Jhana : Detached from sensual objects (Unwholesome states of mind), the monk enters into the first Jhana which is free from 5 Hindrances (Sensuous Desire, Ill-will, Sloth and Torpor, Restlessness and Scruples, and Sceptical Doubt) and is accompanied by 5 things (Thought-Conception, Discursive Thinking, Rapture, Joy and Concentration). Regarding the temporary suspension of the 5 Hindrances- i) dwelling with a heart free from sensuous desire; from desire he cleanses his heart; ii) dwelling with a heart free from ill-will; cherishing love and compassion toward all living beings, he cleanses his heart from ill-will; iii) dwelling free from Sloth and Torpor; loving the light, with watchful mind, with clear consciousness, he cleanses his mind from sloth and torpor; (iv) dwelling with mind undisturbed, with heart full of peace, he cleanses his mid from restlessness and scruples; v) dwelling free from doubt, full of confidence in the good, he cleanses his heart from doubt. The heavenly beings of Brahma-parisajja, Brahma-purohita and Mahabrahmano will reborn with a weak, medium of full experience of the First Jhana (Absorption).

2. The Second Jhana : After the subsiding of Thought-Conception and Discursive Thinking, and by gaining inner tranquility and oneness of mind, the monk enters into the Second Jhana which is born of Concentration, and filled with Rapture and Joy. The heavenly beings of Parittabha, Appamanabha and Abhassara will reborn with experience of the Second Jhana (Absorption).

3. The Third Jhana : After the fading away of Rapture he dwells in equanimity, mindful, clearly conscious; and he experiences in his person that feeling of which the Noble Ones say, ‘Happy lives the man of equanimity and attentive mind’ thus he enters into the Third Jhana (Absorption). The heavenly beings of Paritta-subha, Appamana-subha and Subha Kinna will reborn with experience of the Third Jhana (Absorption).

4. The Fourth Jhana : After having given up pleasure and pain, and through the disappearance of previous joy and grief, the monk enters into the Fourth Jhana which is purified by Equanimity and Mindfulness (Concentration). The heavenly beings of Vehapphala and Asanna-satta will reborn with experience of the Fourth Jhana (Absorption).

The Fourth Jhana (Fine-material Absorption) is the base or starting point for the attaining of the Higher Spiritual Powers. The Four Immaterial Sphere still belong to the Fourth Jhana as they possess the same two constituents. The heavenly beings will reborn with experience of the Four Immaterial Spheres.

5. The Sphere of Infinite Space : Through the total overcoming of the perceptions of matter (the absorptions of the fine-material sphere), however, and through the vanishing of sense-reactions (the perceptions have arisen due to the impact of sense-organs and the sense-objects) and the non-attention to the perceptions of variety (multiform perceptions outside the absorptions), with the idea, ‘Infinite is space’, the monk reaches the Sphere of Infinite Space and abides therein.

6. The Sphere of Infinite consciousness : Through the total overcoming the sphere of infinite space, with the idea, ‘Infinite is consciousness’, the monk reaches the Sphere of Infinite Consciousness and abides therein.

7. The Sphere of Nothingness : Through the total overcoming the sphere of infinite consciousness, with the idea, ‘Nothing is there’, the monk reaches the Sphere of Nothingness and abides therein.

8. The Sphere of Neither-Perception-nor-Non-Perception : Through the total overcoming the sphere of nothingness, the monk reaches the Sphere of Neither-Perception-nor-Non-Perception and abides therein. It is a semi-conscious state which is surpassed only by the state of complete suspense of consciousness, called ‘Attainment of Extinction’ or ‘Extinction of Feeling and Perception’.

9. Attainment of Extinction or Extinction of Feeling and Perception (Nirodha-Samapatti) : It is the temporary suspension of all consciousness and mental activity, following immediately upon the semi-conscious state called ‘The Sphere of Neither-Perception-nor-Non-Perception’. The absolutely necessary pre-conditions to its attainment are said to be perfect mastery of all the EIGHT JHANA (ABSORPTIONS), as well as the previous attainment of Anagami (the Non-Returner) or Arhatship (the Worthy One). The monk who has reached ‘Extinction of Feeling and Perception’; the bodily, verbal and mental functions have been suspended and come to a standstill, but life is not exhausted, the vital heat not extinguished, and the faculties are not destroyed.

= The End =

REFERENCES :

1. The Thirty-one Planes of Existence  (accesstoinsight.org)

2. Buddhist Cosmology of Theravada School (Google)

3. Buddhist Cosmology by Thomson Gale, Encyclopedia of Religion.

4. Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist Publication Society,1980).

5. The Buddhist Concept of World by Bhikkhu T. Seelananda (bhavanasociety.org)

6. MAHĀMAUDGALYĀYANA VISITS ANOTHER PLANET, A Selection from the Scripture Which Is a  Repository of Great Jewel, translated by Ron Epstein, Religion East and West, Issue 5, October, 2005

7.  A Manual of Buddhism, in Its Modern Development, By Robert Spence Hardy.

8. A new light on ancient Middle East religio-politics through literary and archaeological evidence, Buddhism in ancient Israel and Arabia by A.D.T.E. Perera, Formerly, Associate Editor, Encyclopaedia of Buddhism, Government of Sri Lanka, publication, Research Associate Professor, Department of Philosophy, University of New Mexico, USA.