The Pali Text Society's Pali-English Dictionary

Vimariy!dikata
Vimariy!dikata (adj.) [vi+mariy!d!+kata] lit. made unrestricted, i. e. delivered, set free S ii.173; iii.31
(vippamutto ˚ena cetas! viharati); vi.11; A v.151 sq. -- At Th 1, 184 v. l. for vipariy!di˚.
Vimala
Vimala (adj.) [vi+mala] without stains, spotless, un- stained, clean, pure A iv.340; Sn 378, 476, 519, 637,
1131 (cp. Nd2 586); J i.18; Miln 324; DhA iv.192.
Vimalayaka
Vimalayaka [cp. Sk. vimalaka] a certain precious stone of dark -- blue colour VvA 111.
Vim!na
Vim!na1 (nt.) [in the P!li meaning not Vedic. Found in meaning "palace -- chariot" in the Mbh!rata and
elsewhere in Epic Sk.] lit. covering a certain space, measuring; the defns given by Dhp!la refer it to
"without measure," i. e. immeasurable. Thus=vigata -- m!ne appam!*e mahanta vara -- p!s!da VvA 131;=
visi&&ham!na', pam!*ato mahanta' VvA 160. -- Appld meaning: heavenly (magic) palace, a kind of
paradise, elysium. -- 1. General remarks: (a) The notion of the vim!na is peculiar to the later, fantastic parts
of the Canon, based on popular superstition (Vim!na & Peta Vatthu, Apad!na, J!taka and similar fairy
tales). It shows distinct traces of foreign (Hellenic -- Babylonian) influence and rests partly on tales of sea -
- faring merchants (cp. location of V. in mid -- ocean). On the other hand it represents the old (Vedic) ratha
as chariot of the gods, to be driven at will (cp. below 5, 7, 8). Thus at Vv 16 (here as 500 chariots!), 36, 63,
64; J i.59 (deva -- vim!nasadisa ratha). -- (b) The vim!nas are in remote parts of the world (cp. the island of
the blessed), similar to the elysium in Homer's Odyssey, e. g. iv.563 sq.: s)e)s *)hlu/sion pedi/on kai\
pei/rata gai/hs a)qa/natoi pemyousin etc. (trsln G. Chapman: "the immortal ends of all the earth, the fields
Elysian Fate to thee will give; where Rhadamanthus rules, and where men live a nevertroubled life, where
snow, nor show'rs, nor irksome winter spends his fruitless pow'rs, but from the ocean zephyr still resumes a
constant breath, that all the fields perfume"). Cp. Ehni, Yama p. 206 sq. -- (c) In popular religion the
influence of this eschatological literature has been very great, so great in fact as to make the Vim!na and
Peta -- vatthus & the J!takastories, exemplifying the theory of retribution as appealing to an ordinary mind
by vivid examples of mythology, greater favourites than any other canonical
-- 631 --
book. From this point of view we have to judge Mhvs 14, 58: Petavatthu' Vim!nañ ca sacca -- sa'yutta'
eva ca desesi thero . . . -- 2. The descriptions of the Vim!nas are in the most exuberant terms. The palaces
(kingdoms in miniature) are of gold, crystal or exquisite jewels, their pillars are studded with gems, their
glittering roofs are peaked with 700 pinnacled turrets (VvA 244, 289; also as "innumerable" VvA 188, or
18,000 Ap. 63). Surrounded are these towering (ucca) mansions by lovely, well -- planned gardens, the
paths of which are sprinkled with gold dust; they are full of wishing -- trees, granting every desire. There is
a variety of stately trees, bearing heavenly flowers & fruit, swaying gently in delicious breezes. Lotus
ponds with cool waters invite to refreshing baths; a host of birds mix their songs with the strains of cymbals
and lutes, played by heavenly musicians. Angelic maidens perform their dances, filling the atmosphere with
a radiant light which shines from their bodies. Peace and happiness reign everywhere, the joys of such a
vim!na cannot be expressed in words. This elysium lasts for aeons (cira -- &&hitika Vv 801, kappa -- &&h!yin
Th 1, 1190); in short it is the most heavenly paradise which can be imagined. -- For a monograph of vim!na
the Vim!na Vatthu and its Commentary should in the first place be consulted. -- 3. The inhabitants of the
Vim!nas are usually happy persons (or yakkhas: see Stede, P. V. trsl. 39 -- 41), called devat!, who have
attained to such an exalted state through their own merit (puñña see foll. 4). -- Departed souls who have
gone through the Petastage are frequently such devas (at Vv 172 called pubbadevat!). That these are liable
to semi -- punishment and semi -- enjoyment is often emphasized, and is founded on the character of their