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2.Idāni gāthāpadānaṃ atthavaṇṇanā hoti.
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95. Now here is the comment on the words and on the meaning in the verses.
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Bahūti aniyamitasaṅkhyāniddeso, tena anekasatā anekasahassā anekasatasahassāti vuttaṃ hoti.
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There are full many (bahü) is a demonstrative of an indefinite number; hence what is meant is: several hundreds, several thousands.
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Dibbantīti devā, pañcahi kāmaguṇehi kīḷanti, attano vā siriyā jotentīti attho.
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They sport (dibbanti), thus they are gods (deva); the meaning is:they play with the five strands of sensual desires, or they glitter with their own splendour.
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Apica devāti tividhā devā sammutiupapattivisuddhivasena.
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Moreover, as to the word deva, it is threefold as convention, rebirth, and purification,
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Yathāha –
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according as it is said'
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"Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā.
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" God " (deva): there are three kinds of gods, namely, gods by convention, gods by rebirth, and gods by purification.
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Tattha sammutidevā nāma rājāno deviyo rājakumārā.
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Kings, queens and princes are called " gods by convention ",
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Upapattidevā nāma cātumahārājike deve upādāya taduttaridevā.
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the gods of the Four Kings' Realm or the gods higher than that are called "Gods by rebirth ",
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Visuddhidevā nāma arahanto vuccantī"ti (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119).
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and the Arahants are called" gods by purification " (Vbh. 422).
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Tesu idha upapattidevā adhippetā.
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Among these it is the gods by rebirth that are intended here.
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Manuno apaccāti manussā.
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[Men (manussä):] they are the offspring of Manu (Manuno apaccä), thus they are men (manussa—human);
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Porāṇā pana bhaṇanti – manaso ussannatāya manussā.
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though the Ancients say ' They are men (manussa) because of prominence of mind (maua-ussannata).
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Te jambudīpakā, aparagoyānakā, uttarakurukā, pubbavidehakāti catubbidhā, idha jambudīpakā adhippetā.
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They are of four kinds as belonging to the [four great continents of] Jambudipa (India) [in the South], Aparagoyäna [in the West], Uttarakuru [in the North], and Pubbavideha [in the East], Here those of Jambudipa are intended.
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Maṅgalanti mahanti imehi sattāti maṅgalāni, iddhiṃ vuddhiñca pāpuṇantīti attho.
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Creatures fall in with weal by means of these (mam galanti imehi sattä), thus they are good omens (mangala); the meaning is that they reach success and increment.
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Acintayunti cintesuṃ ākaṅkhamānāti icchamānā patthayamānā pihayamānā.
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Speculating on: acintayum=cintesum (alternative form of aorist 3rd pers. pi. ). Which, they hope, will bring them (äkankhamänä): [which] they want, aspire to, long for.
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Sotthānanti sotthibhāvaṃ, sabbesaṃ diṭṭhadhammikasamparāyikānaṃ sobhanānaṃ sundarānaṃ kalyāṇānaṃ dhammānamatthitanti vuttaṃ hoti.
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Safety (sotthänam) is a safe state (sotthi-bhäva); what is meant is: ' [Hoping to assure] the existence (atthita), here and now and in lives to come, of all such ideas as are creditable (sobhananam), admirable, and good.
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Brūhīti desehi pakāsehi, ācikkha vivara vibhaja uttānīkarohi.
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' Tell then (brühi): teach, clarify, announce, reveal, expound, explain.
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Maṅgalanti iddhikāraṇaṃ vuddhikāraṇaṃ sabbasampattikāraṇaṃ.
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The good omen (mangalam): the reason for success, reason for prosperity, reason for all excellence.
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Uttamanti visiṭṭhaṃ pavaraṃ sabbalokahitasukhāvahanti ayaṃ gāthāya anupubbapadavaṇṇanā.
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Supreme (uttamam) :distinguished, lofty, which brings welfare and pleasure to all the world.
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Ayaṃ pana piṇḍattho – so devaputto dasasahassacakkavāḷesu devatā maṅgalapañhaṃ sotukāmatāya imasmiṃ cakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejasā ca adhiggayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā ṭhitā disvā tasmiñca samaye anāgatānampi sakalajambudīpakānaṃ manussānaṃ cetasā cetoparivitakkamaññāya sabbadevamanussānaṃ vicikicchāsallasamuddharaṇatthaṃ āha –
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Out of desire to hear about the Good-omen Question, deities belonging to ten thousand world-systems had met together in this world-system and had [each] created [for himself] a selfhood so subtle that ten, twenty, thirty, forty, fifty, sixty, seventy, even eighty, [could stand together] on an area no bigger than the pointof a single hair's tip, and so they stood round the Blessed One, who was sitting on the Enlightened One's throne prepared [for him], outshining in his splendour and lustre all the gods, the Märas and the High Divinities; so since this god's son saw [this], and since he knew with his mind even the thoughts in the minds of all the human beings in the whole of Jambudipa's land who had been unable to come on that occasion, then, in order to draw out from all, be it gods or men, the dart of uncertainty, he uttered these words:
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"Bahū devā manussā ca, maṅgalāni acintayuṃ;
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Gods and men there are full many Speculating on good omens,
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Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttama"nti.
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Which, they hope, will bring them safety —wanting each his own safety—: Tell, then, the supreme good omen,
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Tāsaṃ devatānaṃ anumatiyā manussānañca anuggahena mayā puṭṭho samāno yaṃ sabbesameva amhākaṃ ekantahitasukhāvahato uttamaṃ maṅgalaṃ, taṃ no anukampaṃ upādāya brūhi bhagavāti.
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being questioned by me with the consent of these gods, and for the sake of aiding men, tell us out of pity, Blessed One, what omen is supreme for all of us by its bringing pure welfare and pleasure.
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