The epithet for the Vedic god Indra used most commonly in Buddhist literature. Śakra is chief of the gods of the Trāyastrimśa realm, and appears frequently during the life of the Buddha in a supportive role. For more detail, particularly on his role in this text, see UT22084-026-001-21015. He is addressed by the Buddha and other interlocutors by his personal name, Kauśika (q.v.). The Tibetan translation brgya byin (meaning “one hundred sacrifices”) follows the traditional Sanskrit semantic gloss that Śakra is an abbreviation of Śata-kratu, “one who has performed a hundred sacrifices.” Each world with a central Sumeru has a Śakra.

Also known as Indra, he is the deity who is called “lord of the devas” and dwells on the summit of Mount Sumeru, wielding the vajra. The Tibetan translation is based on the etymology that śakra is an abbreviation of śata-kratu (“one who has performed a hundred sacrifices”). The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them. In this sūtra there are numerous Śakras in various worlds.

Also commonly known as Indra, he is the deity, called “lord of the devas,” who dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them.

The chief god of the desire realm who is known as the King of the Gods and as the Lord of the Gods and dwells in the Heaven of the Thirty-Three.

See “Śakra”; as each world system has its own śakra, it may be regarded in the plural.

Another name for Indra, a Vedic god who eventually emerged as one of the most important in the Vedic pantheon. Indra retains his role as the “Lord of the Gods” in Buddhist literature, where he is often referred to by the name Śakra.

More commonly known in the West as Indra, the deity that is called “lord of the devas,” dwells on the summit of Mount Sumeru, and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them.

More commonly known in the West as Indra, the deity who is called “lord of the devas” and dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu, “one who has performed a hundred sacrifices.” The highest vedic sacrifice was the horse sacrifice and there is a tradition that he became the lord of the gods through performing them.

More commonly known in the West as Indra, the deity that is called “lord of the devas” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. The highest vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them. Each world with a central Sumeru has a Śakra; therefore this sutra mentions them in the plural.

Usually (when spelled with the capital letter) this is one of the names of Indra; in this case is denotes any of the ruling gods in the Realm of the Thirty-Three Gods.

The lord of the gods, also known as Indra, he dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra.

Also called here “Kauśika.”

Common epithet of the god Indra, in Skt. meaning “Mighty One,” and in Tib., “Hundred Gifts.” The Tibetan translation is based on an alternate etymology that śakra is an abbreviation of śata-kratu, “one who has performed a hundred sacrifices.” This epithet often appears together with the title devendra “Lord of Gods.” He is ruler of the Heaven of the Thirty-Three.

In Buddhist texts, usual name for Indra, king of gods of the desire-realm (kāmadhātu) of a particular universe; hence a Śakra is lower in status than a Brahmā, who resides at the summit of the realm of pure matter (rūpadhātu). As in the case of Brahmā, a title, or status, rather than a personal name; each universe has its Śakra.

The lord of the gods. Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra.

The Tibetan name used in this text corresponds to the Sanskrit “Śakra,” another name for the preeminent vajra-wielding Vedic deity Indra who is called “lord of the deities” and is associated with storms and righteous warfare. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu, “one who has performed a hundred sacrifices.” In Buddhism, he is the god of the realm equivalent to the second heaven of the desire realm, the heaven of Thirty-Three Gods. In the Buddhist Avataṃsaka cosmology of innumerable (asaṃkhyeya) interpenetrating buddha realms, there are myriad Śakras (aka Indra), each presiding over his own world-system.

The lord of the gods. Also known as Indra, the deity who is called “Lord of the Gods” dwells on the summit of Mount Meru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) follows the traditional Sanskrit semantic gloss that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Meru has a Śakra.

More commonly known as Indra, the deity who is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu (“one who has performed a hundred sacrifices”): he is said to have become the lord of the gods through performing the horse sacrifice, which was the highest Vedic sacrifice. Each world with a central Sumeru has a Śakra, so this sūtra mentions them in the plural.

Also mentioned in this text as Kauśika and as Indra.

Common epithet of the god Indra, in Skt. meaning “Mighty One,” and in Tib., “Hundred Gifts” (because he is said to have attained his state by performing one hundred pūjās). This epithet often appears together with the title “King of Gods.” He is ruler of the Heaven of the Thirty-Three.

“Mighty One.” Another name for the god Indra, the king of the gods in Trāyastriṃśa heaven. It is derived from the Sanskrit root śak- (“to be able”).

See also “Indra.”

See “Indra.”

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

An alternate name of Indra; a Vedic god who, along with Brahmā, first exhorted Śākyamuni to teach the Dharma. Śakra’s importance in the Brahmanical pantheon was eventually eclipsed by Viṣṇu.

Sometimes functioning as an alternate name for Indra, Śakra is considered to be the ruler of the god realm and the leader of the army of devas.

A common epithet of Indra, the lord of the gods, who dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices (Tib. brgya byin). The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing a hundred of them.

Epithet of Indra. Literally, “he who contains one hundred sacrificial rites.”