So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then, late at night, the Four Great Kings—with large armies of Yaksha, Gandharva, Kumbhāṇḍa, and Naga—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.

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Continuing with our study of the spirits, we move on to the class of spirits known as Kumbhāṇḍa. .

Introduction:

Within the vast tapestry of Buddhist mythology, a curious group of lesser deities known as the Kumbhāṇḍas holds a unique position. These dwarfish, and misshapen spirits have captured the imagination of believers throughout history. In this article, we will delve into the intriguing lore surrounding the kumbhāṇḍas and their association with vitality, specifically in relation to the ancient beliefs surrounding sexual energy.

Rebirth

But before we move on to that, it is important to note that the concept of rebirth does not follow in accordance to a prescribed formula. This is because we believe that our minds are reborn in circumstances that align with its inclination. There is no divine judge. Everything is caused by our mind. And since we are responsible for how we think, our habitual thoughts and mental inclination is also part of the mental karma that we create.

For example, a serial thief will be reborn in an existence whereby stealing is a way of life. This is because the mind of a thief is inclined to steal. Therefore, one will be reborn in a situation whereby one is poor and lacking. Now suppose, the thief had done meritorious deeds; Then this thief might be born in a “higher” existence but still inclined to a state whereby stealing is a way of life.

Until here, we are discussing terrestrial deities. They cannot be compared to “the higher celestial beings because the mind of higher celestial beings are purer. Unfortunately, many people are praying/associating with terrestrial deities instead of celestial ones.

No standard moral codes

One of the human fallacies is to believe that the entire universe operates according to our invented justice and ethics. We forgot that humans used to be part of a food chain whereby we are food to stronger animals. To the fishes and shrimps, we are the evil spirits preying on them. From this understanding, is it hard to comprehend that we are a source of energy to some “higher” terrestrial spirit beings? Since we do not consider ourselves evil for ransacking a beehive for honey or fishing, why should the higher Demi-gods think that they are evil?

Having said that, we should also understand that some of the Demi-gods are Buddhist and as mentioned in this sutta, they are willing to lend us their protection. Phew! now that that is out of the way, let us continue with the sutta.

Origins and Interpretations:

The term “kumbhāṇḍa” finds its roots in Sanskrit and is often translated as “pot-egg.” This peculiar moniker stems from the association of the word “egg” (aṇḍa) as a euphemism for “testicle.” Thus, the kumbhāṇḍas are metaphorically depicted as having testicles “as big as pots.” These spirits are blamed for their ability to steal a person’s vitality.

In ancient times, vitality was intricately linked to sexual energy or sexual fluid, further accentuating the significance of the kumbhāṇḍas’ role. It was believed that these spirits were responsible for causing wet dreams, which were considered a loss of vital life energy. The occurrence of such dreams was seen as an attack by the kumbhāṇḍa, gradually draining the affected individual’s life force.

Among those particularly affected by the kumbhāṇḍas’ influence were Buddhist clerics and monks. Wet dreams, with their undeniable connection to sexual desire and release, were a source of great embarrassment and shame for those devoted to a life of renunciation and celibacy. Thus, the acknowledgment of the Kumbhāṇḍas’ existence became a welcomed explanation. In that manner, one is to be pitied and treated with compassion instead of contempt. Why does Kumbhāṇḍa like to attack the cleric or practitioner? A common belief is that the monk is purer and thus, their vital energy is more desirable by the Kumbhāṇḍa.

Interestingly, the Kumbhāṇḍa(s) are also terrestrial deities that have the ability to bestow secular wealth. They can transform themselves at will and thus are capable of beguiling a person.

To a non-believer in the mystic, the above are just fairytales. Although nonsensical, it does offer a skilful approach for people to deal with self-guilt and offer an opportunity for emotional healing. From this perspective, folklores are not entirely useless. It remains useful as long as there are believers.

Ruler of the Kumbhāṇḍas:

Virūlhaka is one of the four heavenly kings and he is depicted as residing in the South and often portrayed holding a sword. In that manner, we have 3 classes of higher spirits who had committed themselves to restrain from harming Buddhists.

May all be well and happy.