The Dhammapada

THE DHAMMAPADA INTRODUCTION: The Dhammapada, though small in size, is one of the most important texts in Buddhist literature. It is the second text of Khuddaka Nikaya, which is a fifth nikaya of Sutta Pitaka. Over the years, Pali Dhammapada has been translated into various languages across the world. The text consists of 26 chapters with 423 gathas. These gathas are generally arranged in individual topics. MEANING: The meaning of Dhammapada is explained by some scholars. Buddha himself as used the word dhamma in various ways thought, path, way, course, religion whereas pada means to walk through, follow, footstep. That is why Gogerly called it The Footsteps of Religion whereas Spence Hardy called it The Paths of Religion. Childers has pointed out that pada does not mean path but it means footsteps. Thus we have appamado amutapadam meaning earnestness is the step, that path which leads to immortality. TEACHINGS OF DHAMMAPADA: The Dhammapada provides excellent way of explaining philosophy, religious path, moral teachings and practical truths. These are all explained in a very lucid manner through similes, comparatives, personification in such a way that it attracts every person and this makes Dhammapada popular throughout the world. The titles

The Dhammapada

of these chapters are given based on the teachings the padas give. Eg. Yamakvagga describes dual padas of opposite meaning. Appamadavagga explains how one should be alert so that he achieves nibbana (appamaadarato bhikhu pamade bhaydassiva, abhababbo parihanay santike). Philosophy: All things present in nature are formed of various particles and are impermanent. Because they are impermanent, they are destroyed and the person who does not understand this (is ignorant), feels sorrow. (sabbe sankhara anicchati yada panyay passati, atha nibbindati dukhe es maggo visuddhiya). Religious: Dhammapada discusses on who should be called a religious person. The padas very clearly define the bhikhu(atta hi attano naatho atta hi attano gati, tasma saiyamattana assan bhadram va vanijo), elder person (na ten thero so hoti, yenassa phalitan siro,paripakko vayo tassa moghjinno ti vucchati), brahmana (yasma raago ch doso ch mano macho ch paatito, saasporiv aaragga brumi brahmana), arhant (gatadhino visokassa vippamuttasa sabbadhi, sabbaganthappahinassa parilaho na vijjati) and pandit (sukhen phuttha ath va dukhena, na vucchavachan pandita dassayanti). Moral Teachings: Every pada of Dhammapada leads us to the upliftment of moral and virtuous deeds through various examples. While

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speaking of who the real brahmin is, Buddha explains that neither the persons birth nor appearance makes him a brahmin; the person who follows the dhamma is a real brahmin (na jatahi na gotten na jaccha hoti brahmano, yamhi sacchan ch dhammo ch so suchi so ch brahmano). It is also true that just by removing the hair one does not become a monk (na mundken samano abbato alikan bhanam, icchalobhsamapanno samano kim bhavissati). One needs to remove all the vices so that he can attain the path (anupubben medhavi thokam thokam khane khane, kammaro rajtassev nidhame malmattano). Practical Truths: Dhammapada points out to the reality facts of life and tries to steer away the person from various attachments. It explains in lucid manner how one clings to these superfluous things fearing detachment. Vices give sorrow and fear; if one leaves vices, then there is no fear nor sorrow (ratiya jayati soko ratiya jayato bhaya, ratiya vippamuttasa nathi sokokuto bhaya) or if one clings to tanha, he is always in sorrow and fear; however if he leaves tanha, there is no fear nor sorrow (tanhay jayati soko tanhay jayati bhaya, tanhay vippamuttasa nathi soko kuto bhaya). Explaining that enmity cannot destroy enmity, Dhammapada says that only no enmity(affection, love) would win over

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(na hi veren verani sammantidh kudachanam, averen ch sammanti es dhammo sanantano). Explaining that people have a tendency to criticize everything, Buddha explains that there is no one who is not criticized; hence one should go on doing good deeds irrespective of what people say (poraanmetan atul netam ajjatanamiv, nindanti tunhimasinam nindanti bahubhaninam, mitabhaninampi nindanti nathi loke anindinto). Another verse explains Buddhas teaching in a very beautiful way (sabba papassa akarnam kusalassa upsampada,sachitpariyodapanam etam budhanam sasanam) or not talking ill of others, not hurting, balancing meals, being virtuous is the teaching of Buddha (anupvaado anupghaato patimokhe ch sanvaro,mattyunta ch bhattasmi pantam ch saynasanam, adhichitte ch aayogo etam buddhan sasanam). Explaining how the Dhamma path is superior, Buddha says that it precedes everything (sabbadanam dhammadanam jinati, sabba rasam dhammarasso jinati, sabbam rati dhammarati jinati, tanhakhayo sabbadukham jinati). The person who does not kill any animal is a real Arya (na ten ariyo hoti yen paanani hinsati, ahimsa sabbapaanana ariyo ti pavucchati). Everyone reacts as one acts with them, hence one should always be kind towards others (mavoch pharusam kanchi vutta pativadeyyu tam, dukha hi

saarambhkatha patidanda phuseyyu tam).

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FORM OF DHAMMAPADA: While going through the vaggas, one comes across various similes, comparisons and personifications. The language is lucid and follows a prose pattern. Just like a well thatched roof, where rains do not penetrate, similarly in a well trained mind, vices do not enter (yatha agaram suchchannam vuthi na samativijhati, evam subhavitam chittam raago na samativijhati). Like an artificial flower that has color but no scent is similar to a man who speaks but does not practice (yathapi ruchiram pupham vannavantam agandhakam, evam subhasita vacha aphala hoti akubbato). People with attachments run directionless similar to a rabbit being chased by hunters (tasinaay purakhata paja, parisappanti saso va badhito). Personification is also seen. You become the island (so karohi deepmattano), by killing the mother (attachment), father (ego), two kings (permanence & false sight), followers (greed), kingdom (12 strings of dependant-origination), one can become free from sorrow (mataram pitaram hantawa rajano dwe ch khattiya, ratham sanucharam hantawa anigho yati brahmano), like a dropof water on lotus leaf, like a mustard seed on a needle, one who is detached him i call a brahmana (vaari pokharpatte va aarggeri va saaspo, yo na limpati kamesu tamaham brumi brahmanam), like a cowherd who drives away the

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cattle to the fields similarly old-age and death drives away ones life (yatha danden gopala gavo pacheti gocharam, evam jar ach macchu cha yum pachenti paaninam). CONCLUSION: The Dhammapada is no doubt an important book on Buddhas teachings. It is a collection of Buddha vachana said by Buddha on various occasions. The atthakathas detail the situations when the respective padas were said. One thing which is common in all the vaggas is that irrespective of the examples, simile or comparison, every pada talks of morality, virtue, ill effects of attachments, vices, how good deeds are important, who is a brahmana, etc. This sort of small, illustrative, daily life situation or comparisons make Dhammapada a very interesting reading and since it is so much simplified, it makes Buddhas teachings more attractive. The main objective of Buddhas teachings is thus achieved in a very simplified yet impressive way.

(Atul Bhosekar) M.A (I) Buddhist Studies REFERENCES: Dhammapad P.M.Lad The Dhammapada SBE, Vol. X Max Muller
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