The highest of the celestial worlds, the abode of the Brahmas. It consists of twenty heavens:
All except the four Arúpa worlds are classed among the Rúpa worlds (the inhabitants of which are corporeal). The inhabitants of the Brahma worlds are free from sensual desires (but see the Mátanga Játaka, J.iv.378, where Ditthamangaliká is spoken of as Mahábrahmabhariyá, showing that some, at least, considered that Mahábrahmas had wives).
The Brahma world is the only world devoid of women (DhA.i.270); women who develop the jhánas in this world can be born among the Brahmapárisajjá (see below), but not among the Mahábrahmas (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 sotápanna or on the way to complete knowledge (sambodhi-paráyaná); their attainments depend on the degree of their faith in the Buddha, the Dhamma and the Sangha. See, e.g., A.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 (A.iii.371ff.; iv.135ff.).
The Játakas contain numerous accounts of ascetics who practised meditation, being born after death in the Brahma world (e.g., J.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 (M.i.327). When the rest of the world is destroyed at the end of a kappa, the Brahma world is saved (Vsm.415; KhpA.121), and the first beings to be born on earth come from the Ábhassara Brahma world (Vsm.417). Buddhas and their more eminent disciples often visit the Brahma worlds and preach to the inhabitants. E.g., M.i.326 f.; ThagA.ii.184ff.; Sikhí Buddha and Abhibhú are also said to have visited the Brahma world (A.i.227f.). The Buddha could visit it both in his mind made body and his physical body (S.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 trance, abounding in joy (sappítikajjhána), this being their sole food. SA.i.161; food and drinks are offered to Mahábrahmá, and he is invited to partake of these, but not of sacrifices (SA.i.158 f.). Anágámins, who die before attaining arahantship, are reborn in the Suddhávásá Brahma-worlds and there pass away entirely (see, e.g., S.i.35, 60, and Compendium v.10). The beings born in the lowest Brahma world are called Brahma-párisajjá; their life term is one third of an asankheyya kappa; next to them come the Brahma-purohitá, who live for half an asankheyya kappa; and beyond these are the Mahá Brahmas who live for a whole asankheyya kappa (Compendium, v.6; but see VibhA.519f., where Mahá Brahmás are defined).
The term Brahmakáyiká-devá seems to be used as a classs-name for all the inhabitants of the Brahma-worlds (A.i.210; v.76f).
The Mahá Niddesa Commentary (p.109) says that the word includes all the five (?) kinds of Brahmá (sabbe pi pañca vokára Brahmáno gahitá).
The BuA.p.10 thus defines the word Brahmá: brúhito tehi tehi gunavisesahí ti=Brahmá. Ayam pana Brahmasaddo Mahá-Brahma-bráhmana-Thathágata mátápitu-setthádisu dissati.
The Samantapásádiká (i.131) speaks of a Mahá Brahmá who was a khinásava, living for sixteen thousand kappas. When the Buddha, immediately after his birth, looked around and took his steps northward, it was this Brahmá who seized the babe by his finger and assured him that none was greater than he.
The names of several Brahmás occur in the books - e.g.,
To these should be added the names of seven Anágámís resident in Avihá and other Brahma worlds
Baka speaks of seventy two Brahmás, living, apparently, in his world, as his companions (S.i.142).
See also Tissa Brahmá.
These are described as Mahá Brahmás. Mention is also made of Pacceka Brahmás - e.g., Subrahmá and Suddhavása (S.i.146f).
Tudu is also sometimes described as a Pacceka Brahmá (e.g., S.i.149). Of the Pacceka Brahmás, Subrahmá and Suddhavása are represented as visiting another Brahmá, 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 Kokálika to put his trust in Sáriputta and Moggallána (Loc. Cit.)
No explanation is given of the term Pacceka Brahmá. Does it mean Brahmás who dwelt apart, by themselves? Cp. Pacceka-Buddha.
The Brahmás are represented as visiting the earth and taking an interest in the affairs of men. Thus, Nárada descends from the Brahma-world to dispel the heresies of King Angati (J.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 SA.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 Brahmá, and Sahampati's acceptance of the Buddha's leadership would impress them deeply.
Sahampatí 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 Cakkavála (SA.i.158). Sanankumára (q.v.) was also a follower of the Buddha. The Brahmás appear to have been in the habit of visiting the deva worlds too, for Sanankumára is reported as being present at an assembly of the Távatimsa 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 (D.ii.211ff).
The books refer (e.g., at D.i.18, where Brahmá is described as vasavattí issaro kattá nimmátá, etc.) to the view held, at the Buddha's time, of Brahmá as the creator of the universe and of union with Brahmá as the highest good, only to be attained by prayers and sacrifices. But the Buddha himself did not hold this view amid does not speak of any single Brahmá as the highest being in all creation. See, however, A.v.59f., where Mahá Brahmá, is spoken of as the highest denizen of the Sahassalokadhátu (yávatá sahassalokadhátu, Mahá-Brahmá tattha aggam akkháyati); but he, too, is impermanent (Mahá-Brahmúno pi . . . atthi eva aññathattam, atthi viparinámo).
There are Mahá Brahmás, mighty and powerful (abhibhú anabhibhúto aññadatthudaso vasavattí), but they too, all of them, and their world are subject to the laws of Kamma. E.g., at S.v.410 (Brahmaloko pi ávuso anicco adhuvo sakkáyapariyápanno sádháyasmá Brahmaloká cittam vutthápetvá sakkáyanirodhacittam upasamharáhi). See also A.iv.76f., 104f., where Sunetta, in spite of all his great powers as Mahá Brahmá, etc., had to confess himself still subject to suffering.
To the Buddha, union with Brahmá 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 Brahmá. But the highest good lay beyond, in the attainment of Nibbána. Thus in the Tevijjá Sutta; see also M.ii.194f.
The word Brahma is often used in compounds meaning highest and best - e.g., Brahmacariyá, Brahmassara; for details see Brahma in the New Páli Dictionary.