accept the fact that devas, and countless other spheres of exist-
ence really do exist in this world. But still, generation after gener-
ation, from birth to death, people have never actually seen these
beings. So what interest would they have in devas? At most, they
may catch a glimpse of something strange, and, without consider-
ing the matter carefully, claim they have seen a ghost. How could
they possibly hope to receive any advice about matters of good and
bad from us devas? Although devas are constantly aware of them,
humans aren’t the least interested in knowing anything about us.
By what means would you have us teach people? It’s really a hope-
less situation. We just have to let kamma and its results take their
course. Even the devas themselves constantly receive the results
of their kamma. Were we free from it, we would all attain Nib-
bãna. Then we wouldn’t have to remain in this difficult situation
so long.”
“You say that one may attain Nibbãna when one’s kamma
is exhausted. Do devas know about Nibbãna? Do they experi-
ence pain and suffering like other beings?”
“Why shouldn’t we, venerable sir? All the Buddhas who have
come to teach the world have taught without exception that we
should transcend dukkha. They never instructed us to remain mired
in suffering. But worldly beings are far more interested in their
favorite playthings than they are in Nibbãna. Consequently, not
one of them ever considers attaining Nibbãna. All devas remember
and are very impressed by the concept of Nibbãna as it was taught
by each and every Buddha to living beings everywhere. But devas
still have a dense web of kamma to work through before they can
move clear of their celestial existence and go the way of Nibbãna.
Only then will all problems cease and this oppressive, repetitive
jacob rumans
(Jacob Rumans)
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