FourDevaKings

[This document may be copied, forwarded or distributed with proper acknowledgement]

In the Buddhist view, the world is roughly made up of a large centrally located tall land mass, called Myinmo Mountain and four other relatively plane land masses, located in the cardinal positions: east, west, north, and south of Myinmo. The devas[1] inhabiting these sites are governed by leaders or Kings. Sacca governs the Mountain Devas. Dataratha, Wirulaka, Wirupekka and Kuwera govern the East, South, West and North sites respectively. Sacca is the most senior of them.

The Devas consisting of the four major types: Ghandaba, Gonban, Nagaar, and Belu,[2] governed by the four Kings are called Catumaharazika Devas. Dataratha, rules over Ghandabas; Wirulaka is the King of Gonbans; Wirupekka governs Nagaars; and Kuwera has jurisdiction over Belus. Some Devas (Buhmi-thahta Devas) live on Myinmo Mountain, while others (Aka-thahta Devas) live in the sky surrounding the mid-section of the mountain.

Cool cloud (Sidawalahaka) Deva, hot cloud (Uhnawalahaka) Deva, Rain Deva, Wind Deva, Moon Deva, and Sun Deva. are examples of some other Catumaharazika Devas. Buhmizoe (earth dwelling) and Yokazoe (tree dwelling) Devas, together with guardian Devas responsible for forests, mountains, towns, villages, houses, compounds, etc. are also included in the Catumaharazika Devas. They enjoy comfort and luxury. But excessive sensual pleasures (Khidapadosika deva) and excessive anger (Manopadosika deva) can destroy them.

These Devas are mentioned in Khanda-wagga-thanyok Pali, Ghandaba-kaya-thanyok and new Paramatta-dipani-diga. They are Catumaharazika Devas governed by Dataratha Deva King, and live mainly on the East direction of Myinmo Mountain. They are attached to smell sensation and love pleasant smelling things, including sweet smelling trees and plants. They live to enjoy good smell. Matali (Sacca’s charioteer) and Pyinsa-thainkha (harp-player) are famous Ghandaba Devas.

Some are attached to the core of the sweet smelling trees or plants (Thara-ghandaba), some to the outer sites (Phetgu-ghandaba) and others to the bark (Mula-ghandaba). Hence they live in trees (generally called Wood Belu) or in hollow dead wood (Dry-wood Deva). They are different from Yokazoes, who live only in live trees.

Because of their past misdeeds, some Ghandaba Devas are forced to live in the womb of female humans, and are condemned to cater to the needs and wishes of that woman. They are called Zawgani Devas. Consequently the woman now have special powers that can be dangerous to others. Such women are known as “Soan”. Some Soans have the Zawgani embedded in them right from birth. Such Soans are called “Wundwin Soan” or “Inherent Soan”.

They are Catumaharazika Devas governed by Wirulaka Deva King, and live mainly on the South direction of Myinmo Mountain. They have very large bellies and extra large red eyes. The males have huge scrotums. They are also called by different names, such as Rakkha or Belu (ogre), “Ussa-saunt” [3] and “Thike-nan-shin” [4].

They are attached to wealth. They zealously guard gold, silver, coins, jewelry, gems, and other goods that are in the forests, mountains, lakes, ponds and rivers. Large trees, medicinal plants, exotic flower plants, and plants that have sweet smell are also under their jurisdiction. They scare away intruders by using scary visions and sounds. Overly aggressive intruders are killed and eaten. The Deva Kings allocate the areas over which each group has authority. The two major items they especially value are the “Manizawta” ruby and the Abandara mango fruit.

For their entertainment, they scare or harm beings even right down to the apaya (hell) levels, by projecting themselves in the image of huge fierce dogs.

They are Catumaharazika Devas governed by Wirupekka Deva King, and live mainly on the West direction of Myinmo Mountain. There are two types of Nagaar, those that revel in water and those that live on land. The latter consists of two classes: those that live inside mountains (Wathondra) and those that live underground (Bhumideva). The earth quivers when they become playful. They like to play at the expense of other creatures, and roam about even to apaya levels. They are mentioned in many of the suttas. Examples are Mahaparinibbana Sutta and Ahtharnariya Sutta.

Nagaars have extremely good memories and can remember many previous lives. They have full comfort and luxury. Although in animal bodies, they are intelligent and have the ability to perform the three requisite Buddhist practices of dana, sila and bavana.

They are Catumaharazika Devas governed by Kuwera (also called Waythawun) Deva King, and live mainly on the North direction of Myinmo Mountain. Those Belus (ogres) that have magnificent bodies surrounded by good healthy colored aura[5] are the Belu Devas. Other Belus known as Rakkha are ugly with gloomy aura. The former are mentioned in the Mahasamaya Sutta. Belu Deva Kings such as Alarwaka, Haemata, Thatagiri, and Gonbira, mentioned in various Buddhist texts, have strong supernatural powers.

Although they can transform their image into a human-like form, the following six points give their game away: (1) Red eyes (2) Eyes that do not blink (3) Eyes that cannot be closed (4) Shadow less (5) No sense of any fear (6) No kindness whatsoever.

Belus live in many places: forests, tall trees like toddy trees, wayside rest houses (zayat), deserts and secluded paths. They are empowered to capture and eat all trespassers.

Those Devas that are ground-based are called Buhmar Deva or Buhmizoe - earth dwelling Devas. They include Yokazoes or tree dwelling Devas.[6] They are also of Catumaharazika Deva lineage, but they do not have specified age periods as the higher Catumaharazika Devas have. Their life span is dictated mainly by their kamma. Some with little kusala kamma (accumulated effect of good actions) die off earlier than those with plenty of kusala kamma. Thus some live a few days, some live for aeons.

One significant difference from human beings is living after becoming an Arahat.[7] Humans who become an Arahat have to become a monk soon after (before sundown), if they want to live on to the end of their natural life span. Buhmar Devas who become Arahats can live their full life span without the need to do anything special.

The Yokazoes or tree dwelling Devas live in the trees allotted by the four Catumaharazika Deva Kings. There are three classes depending on where they live: in the stem areYokahta-bihman, in the branches are Tharkhahta-bihman, in the roots are Mulahta-bihman.

The Law called “Yoka Dhamma” prohibits the Yokazoes from being angry and harming any human who takes trees or tree parts. Any Yokazoe who breaks this law is barred from community gatherings. This law is mentioned in Anguttra Pali, Pasait Ahthargata and Parazikan Athargata.

Where does the cultural spirits, like the Myanmar 37 Nats fit in? Surely they are Catumaharazika Devas, some of high position (remember Sacca is included in the 37 Nat list) and mostly of low position. Most will fit in the Bumar Deva category.

U Aye Naing, Dhamma-cariya, B.A. “Nat Devas in Buddhist Literature” (in Myanmar

[1] Spiritual beings with physical and mental make-up different from humans.

[2] Ghandaba, Gonban, Nagaar, and Belu, inhabit the East, South, West and North directions.

[3] Beings condemned to guard their wealth even after death, because of their attachment to their wealth.

They are anchored to their wealth. They get release only when good deeds are done especially for them,

and they realize that their predicament is due to their attachment to wealth

[4] Similar to “Ussa-saunt”, but they are guardians of wealth donated to Buddhas.

[5] A sheath of light (glow) around the body. Visible to persons with high mind concentration (Samadhi).

[6] The tree is ground –based, hence the tree dwellers are also included in this class of Devas.

[7] A person who has developed insight to the fourth and final stage - escape from the round of rebirths.

	Four Deva Kings
	CATUMAHARAZIKA DEVAS by David Tin Win Mail Box 184, Faculty of Science and Technology, Assumption University, Bangkok 10240, Thailand. e-mail: engtwi@au.ac.th dtwin@email.com [This document may be copied, forwarded or distributed with proper acknowledgement] 1. Introduction. In the Buddhist view, the world is roughly made up of a large centrally located tall land mass, called Myinmo Mountain and four other relatively plane land masses, located in the cardinal positions: east, west, north, and south of Myinmo. The devas[1] inhabiting these sites are governed by leaders or Kings. Sacca governs the Mountain Devas. Dataratha, Wirulaka, Wirupekka and Kuwera govern the East, South, West and North sites respectively. Sacca is the most senior of them. The Devas consisting of the four major types: Ghandaba, Gonban, Nagaar, and Belu,[2] governed by the four Kings are called Catumaharazika Devas. Dataratha, rules over Ghandabas; Wirulaka is the King of Gonbans; Wirupekka governs Nagaars; and Kuwera has jurisdiction over Belus. Some Devas (Buhmi-thahta Devas) live on Myinmo Mountain, while others (Aka-thahta Devas) live in the sky surrounding the mid-section of the mountain. Cool cloud (Sidawalahaka) Deva, hot cloud (Uhnawalahaka) Deva, Rain Deva, Wind Deva, Moon Deva, and Sun Deva. are examples of some other Catumaharazika Devas. Buhmizoe (earth dwelling) and Yokazoe (tree dwelling) Devas, together with guardian Devas responsible for forests, mountains, towns, villages, houses, compounds, etc. are also included in the Catumaharazika Devas. They enjoy comfort and luxury. But excessive sensual pleasures (Khidapadosika deva) and excessive anger (Manopadosika deva) can destroy them. 2. Ghandaba Devas. These Devas are mentioned in Khanda-wagga-thanyok Pali, Ghandaba-kaya-thanyok and new Paramatta-dipani-diga. They are Catumaharazika Devas governed by Dataratha Deva King, and live mainly on the East direction of Myinmo Mountain. They are attached to smell sensation and love pleasant smelling things, including sweet smelling trees and plants. They live to enjoy good smell. Matali (Sacca’s charioteer) and Pyinsa-thainkha (harp-player) are famous Ghandaba Devas. Some are attached to the core of the sweet smelling trees or plants (Thara-ghandaba), some to the outer sites (Phetgu-ghandaba) and others to the bark (Mula-ghandaba). Hence they live in trees (generally called Wood Belu) or in hollow dead wood (Dry-wood Deva). They are different from Yokazoes, who live only in live trees. Because of their past misdeeds, some Ghandaba Devas are forced to live in the womb of female humans, and are condemned to cater to the needs and wishes of that woman. They are called Zawgani Devas. Consequently the woman now have special powers that can be dangerous to others. Such women are known as “Soan”. Some Soans have the Zawgani embedded in them right from birth. Such Soans are called “Wundwin Soan” or “Inherent Soan”. 3. Gonban Devas. They are Catumaharazika Devas governed by Wirulaka Deva King, and live mainly on the South direction of Myinmo Mountain. They have very large bellies and extra large red eyes. The males have huge scrotums. They are also called by different names, such as Rakkha or Belu (ogre), “Ussa-saunt” [3] and “Thike-nan-shin” [4]. They are attached to wealth. They zealously guard gold, silver, coins, jewelry, gems, and other goods that are in the forests, mountains, lakes, ponds and rivers. Large trees, medicinal plants, exotic flower plants, and plants that have sweet smell are also under their jurisdiction. They scare away intruders by using scary visions and sounds. Overly aggressive intruders are killed and eaten. The Deva Kings allocate the areas over which each group has authority. The two major items they especially value are the “Manizawta” ruby and the Abandara mango fruit. For their entertainment, they scare or harm beings even right down to the apaya (hell) levels, by projecting themselves in the image of huge fierce dogs. 4. Nagaar Devas. They are Catumaharazika Devas governed by Wirupekka Deva King, and live mainly on the West direction of Myinmo Mountain. There are two types of Nagaar, those that revel in water and those that live on land. The latter consists of two classes: those that live inside mountains (Wathondra) and those that live underground (Bhumideva). The earth quivers when they become playful. They like to play at the expense of other creatures, and roam about even to apaya levels. They are mentioned in many of the suttas. Examples are Mahaparinibbana Sutta and Ahtharnariya Sutta. Nagaars have extremely good memories and can remember many previous lives. They have full comfort and luxury. Although in animal bodies, they are intelligent and have the ability to perform the three requisite Buddhist practices of dana, sila and bavana. 5. Belu Devas. They are Catumaharazika Devas governed by Kuwera (also called Waythawun) Deva King, and live mainly on the North direction of Myinmo Mountain. Those Belus (ogres) that have magnificent bodies surrounded by good healthy colored aura[5] are the Belu Devas. Other Belus known as Rakkha are ugly with gloomy aura. The former are mentioned in the Mahasamaya Sutta. Belu Deva Kings such as Alarwaka, Haemata, Thatagiri, and Gonbira, mentioned in various Buddhist texts, have strong supernatural powers. Although they can transform their image into a human-like form, the following six points give their game away: (1) Red eyes (2) Eyes that do not blink (3) Eyes that cannot be closed (4) Shadow less (5) No sense of any fear (6) No kindness whatsoever. Belus live in many places: forests, tall trees like toddy trees, wayside rest houses (zayat), deserts and secluded paths. They are empowered to capture and eat all trespassers. 6. Buhmizoe (earth dwelling) and Yokazoe (tree dwelling) Devas Those Devas that are ground-based are called Buhmar Deva or Buhmizoe - earth dwelling Devas. They include Yokazoes or tree dwelling Devas.[6] They are also of Catumaharazika Deva lineage, but they do not have specified age periods as the higher Catumaharazika Devas have. Their life span is dictated mainly by their kamma. Some with little kusala kamma (accumulated effect of good actions) die off earlier than those with plenty of kusala kamma. Thus some live a few days, some live for aeons. One significant difference from human beings is living after becoming an Arahat.[7] Humans who become an Arahat have to become a monk soon after (before sundown), if they want to live on to the end of their natural life span. Buhmar Devas who become Arahats can live their full life span without the need to do anything special. The Yokazoes or tree dwelling Devas live in the trees allotted by the four Catumaharazika Deva Kings. There are three classes depending on where they live: in the stem areYokahta-bihman, in the branches are Tharkhahta-bihman, in the roots are Mulahta-bihman. The Law called “Yoka Dhamma” prohibits the Yokazoes from being angry and harming any human who takes trees or tree parts. Any Yokazoe who breaks this law is barred from community gatherings. This law is mentioned in Anguttra Pali, Pasait Ahthargata and Parazikan Athargata. 7. Conclusion. Where does the cultural spirits, like the Myanmar 37 Nats fit in? Surely they are Catumaharazika Devas, some of high position (remember Sacca is included in the 37 Nat list) and mostly of low position. Most will fit in the Bumar Deva category. Bibilography U Aye Naing, Dhamma-cariya, B.A. “Nat Devas in Buddhist Literature” (in Myanmar language), 2002. [1] Spiritual beings with physical and mental make-up different from humans. [2] Ghandaba, Gonban, Nagaar, and Belu, inhabit the East, South, West and North directions. [3] Beings condemned to guard their wealth even after death, because of their attachment to their wealth. They are anchored to their wealth. They get release only when good deeds are done especially for them, and they realize that their predicament is due to their attachment to wealth [4] Similar to “Ussa-saunt”, but they are guardians of wealth donated to Buddhas. [5] A sheath of light (glow) around the body. Visible to persons with high mind concentration (Samadhi). [6] The tree is ground –based, hence the tree dwellers are also included in this class of Devas. [7] A person who has developed insight to the fourth and final stage - escape from the round of rebirths.
	The Ayezay Team records its deep appreciation to U Tin Win for contributing this article.