(16) Dhajagga Sutta

The Dhajagga sutta^[1] which is the recollection of the three jewels is actually a locus for the verses.

The ancientness of these three verses are bestowed with question. It has been pointed out by Heinz that the original form were in old prose known as veda, its metre remaining for the most part in pali version, although it is lost in Sanskrit translation.

In the four Nikayas the main recollection of this verse are found in stock passages. The Buddhanusati words well known for stock passage mainly serves as a code and sign which reveals that Buddha is already well known to the audience beyond the occasion. The velu dvareyya sutta presents us with an elaborate example of a public relation passage. Although the appearance of the other two verses (on the Dhamma on the Sangha) appears on their own rarely.

In the class of Buddhist literature known as paritta (protective texts) which is pali is also known asrasha (guarding or word rivers) which again is in Sanskrit, in this class belongs to the dhajagga sutta the sutras functioning as skilling notes is easily seen to be dealing with refuge (Sarana), that is fear which has its close meaning to paritrana or paritta, thus providing us with the suttas clear commentary.

Buddhas spoke about dhajagga paritta whose field of power (anakkhetta) or range of efficiency can measured to 1000 kota of world system. The people following this has been free from suffering from fears of yakkhas and robbers, fear of diseases, and the whole range of sansaric suffering which is limitless as compared to other sufferings. Attending of (avajjamanohi) with a heart of faith can grant foot hold even an empty space.

The story as it has been said that when the dighavapicetiya [which is in central SriLanka] was under pastaring (sudha, kamme). A youth happen to fall down from the age of the upper most railing (muddha, vedika, padato) which was encircling the hammiya. He fell down from dome (belly kucchi) of the caitya. He was then instructed by a group of monk standing below to think of the dhajagga paritta. As he was under the fear of death he cried out for the dhajagga paritta to protect him (dhajagga paritta mamarakkhatu ti) and instantly by the power of the paritta for his safety to brick were found to proterude from the caitya dome wall and its serve as steps which healed those who were standing above to lay down the rope ladder and when the youth stood on this ladder the bricks returned to their former position.

The sutta belongs to the four fold pali recital (catu bhanavara pali) which is also known as mahapirit potha or the great book of protection. Contains the Sinhalese (protective chant) or swad mou chalabluang (the royal liturgy) of the (protective recitation) or “pa yei gyi” (maha paritta) of Myanmar. Text such as this is only for recitals in this special occasions, all these texts are to be recited. Some monasteries may try to recite them as part of this daily office for their memorization.

Dhajagga sutta although has lost its common recitation in todays world although the recollection of the three jewells are popularly included and canticles are included (abhitthuti) in daily devotional practice of Thai monastries.

This canticals have been expanded into another sutta paritta or the ratana sutta, the sixth text in the khuddaka patha the vada mecum (hand book) of novice.

Dhajagga suttas based on a tale narrated by Buddha. In the book of kindered saying (Samyutta nikaya) of Sakka samyutta. While in what between Gods (devas and the titans) (asura) the Sakka king of the God encourage his soldier not to get frightened as they were only to look up at crest of his banner or the banner of three chieftains of Gods, projapati, varuna and ishana which would help to remove all fear, panic, and creeping of flash.

This might not help because Sakka although king of the God was timid, was not free of passion hatred and ignorance.

Thus the disciples were instructed to remember Buddha and his doctrine and order as extolled virtues of each of these three precious jewels.

The monks on doing so was promised by the Lord to be freed from fear, panic, and creeping of flash because Buddha unlike sakka was supremely enlighten and was free from passion heatred and ignorance, temidity panic or fear.

For the Burmeise Buddhist and there rituals and monastric education this paritta is very important which typically consists of scriptural passages of an entire chapter from samyutta nikaya. The shout and most famous Buddhist spell lies in the collection of the three virtues, the Buddha Dhamma and Sangha being the core essence of this paritta.

The original recitation of these lies with Buddha followed by the narration of a martial story used as protection in battle and in times of war.

These traits of the patients are also followed by Burmis indigenous doctors reciting of the virtues to empower the potentiality of the medicine. This recitation are also performed by political prisoners and criminals to obtain freedom. This is practiced by others to generate spiritual power of one self while telling rosary beads.

Introduction to the Dhajagga sutta—

The Discourse which is based on the crest of Banners.

Recollection of this discourse helps the creatures to get the foot hold not only in the sky by all means but also on the ground.

All those who had emancipated from the net-work of all dangers, created by devils, robbers, thieves and others are innumerable.

The Dhajagga sutta is addressed to the bhikkhu while the Blessed one who stayed at the Jetavana in Savatthi donated by Anathapindika.

The Dhajagga sutta relates to a celestial battle, well known in the Nikayas, when shakra (p sakka), the leader of the gods, led his forces into battle, he advised them that if fear should arise, they should look at his foremost banner (dhajagga). Which will help their to eradicate immediately or, which means that they could look on at the crest of the banners of prajapati or of varuna or of Isaha.

“Long ago, a battle took place between the gods and the titans. Then sakka, ruler of the gods, addressed the Thirty-three Gods, as sirs, when they are gone to the battle then fear, panic and creeping of the flesh would arise, but one has to look up at the crest of his banner. If they do so, then any fear, panic, and creeping of the flesh would be overcome.

If one failed to look to the crest the banner, then one should look up at the pajapati, king of the gods,…or at that of varuna, king of the gods, …

Or atleast to that of Isaha, king of the gods and any fear, panic, and creeping of the flesh that would arise can be dealt with.

Now, bhikkhus, in them that look up to the crest of one or other of these four banners, any fear, panic, and creeping of the flesh that has arisen may be over comes or again it may not.

This is because sakka, ruler of the gods, is not purged of passions, hatred, or ignorance is timid, given to panic, to fright, or to running away.

Thus it can be said that bhikkhus when they have gone into forests, to the roots of trees, to empty places, fear, panic and creeping of the flesh should arise, then at that hour they should call him in mind and think of him.

This Exalted one, is able to supremely enlightenment, proficient in knowledge and in conduct, the lesser one understands the worried peerless tamer and drive of from the hearts of men, the master of gods and men, the Buddha, the Exalted one.

For if one call him in mind bhikkhus, any fear, panic and creeping of the flesh that will have arisen can be overcome.

And if one cannot call him in mind, then one can call to mind the Dhamma and think of him.

Well proclaimed by the Exalted–one is the Dhamma relating to the present, immediate in its results, inviting and challenging all, giving guidance, appealing to each, to be understood by the wise.

If one calls the Dhamma to mind, then one’ s fear, panic, and creeping of the flesh will be overcome.

If one fails to call the Dhamma to mind, then will be the call to mind the Order and thought.

Well practiced is the Exalted One’s Order of Disciples, practiced in integrity, in intellectual methods in right lives of action–to with the four pairs, the eight groups of persons: that is the Exalted one’s Order of Disciples worthy of offerings, oblations, gifts, salutations, the world’s peerless field for merit. For if one calls the Order to mind, then one’s fear, panic and creeping of the flesh will be overcome.

This is because the Tathagata, bhikhhus, is Arahant, Supremely Enlightened, purged of passion, hatred, and ignorance, without timidity or panic or fright or fears of the flesh can be overcome.

Thus it was said by the Exalted One. The Master further said that: Whenever in forest or in leafy shade or lonely empty places one is around then one can call in his mind, bhikkhus, the Enlightened one; No fear, no sense of peril will thus be known.

Or if one cannot think of Buddha–The most Senior of the world, the bull of men-Then one can call the Norm to mind, the well-taught guide.

Or if one cannot think upon the Law- The well-taught doctrine can provide with the guidance.

Then we should our twin thought to the Fraternity, Unrivalled field where men may sow good deeds.

If we take refuge in Buddha, Law and Order then also fear, panic and creeping of the flesh will never rise.

Here the end of Dhajagga sutta.

The Dhajagga sutta prescribes ways to overcome fears, providing the monk with promises that if any of the three jewel are described with reference to their respective virtue, fear, panic and the site of mutalated death body. To have full faith in the three precious jewel one has to prepare himself with second confidence and ardent courage of carrying out religious duties and practices being the main essence.

The description of the Dhajagga sutta is clear and in total agreement with Sanskrit, Chinese and Tibetan version.

Therefore to deduce further we can say that however, one first should understand clearly that this type of Buddhist chanting is not a kind of incantation or invocation but an assertion of truth. When the monks, nuns, laymen or laywomen recite paritta, they all recite the discourse delivered by the Buddha as the statements of truth. According to the discourses, the first instance that we come to where the Buddha has delivered a discourse, as a ‘discourse of protection’ is the khandha sutta (discourse on aggregates) of cullavagga in the code of discipline. The Buddha has delivered this, according to the story behind the discourse, that once when a snake bit a certain monk, he died. The Buddha admonished the monks to extend loving thoughts to all the four royal clans of snakes. He further said “If the monks indeed have permeated the four royal clans snakes with a loving mind, that monk would not have died being bitten by a snake.”

The Buddha has delivered many different discourses in such a manner to promote protection from illness, fear, and dangers. We can understand that they are very powerful discourses; such as, the discourse of the Banner Protection (Dhajagga sutta), the Jewel discourse on the protection of peacock (Moraparitta sutta) and the Atanatiya sutta. The erudite monks of Srilanka, circa 1235 AD. compiled some of these discourses delivered by the Buddha and such Enlightened ones as the venerable Sariputta and Moggallana, besides others. This compilation is called “The Book of Protection” (piru vonapothva have). In this book of protection, there are 24 great powerful discourses, which have been respectfully recited or chanted by monks, nuns and lay persons, for hundred of years. Amongst the 24 discourses in this “Book of Protection” from the beginning, there are the triple discourses, namely–the Discourse of Blessing, The Jewel discourse and the discourses of Loving-kindness-These triple discourses are well known among the Buddhists in Theravada countries. Each and every discourse has a simple story telling, the reason for delivering the discourse–these stories also are very interesting.

The “Discourse of Blessings” was delivered when a certain deity asked the Buddha what the blessings are; whereupon, the Buddha replied pointing out 38 types of blessings for the people to lead a righteous life. Of them all, the first Blessing, as the Buddha said is disassociation of evil doer, the second blessing, the Buddha said, is the association with wise ones. Buddha went on saying, “Supporting parents is a blessing, treating your wife or husband and children are blessings.”

The Jewel Discourse was delivered during a time when there was a drought and famine, the result of which was a fear of evil spirits that arose in a place called Vishala in India.

The Discourse of loving-kindness was delivered to a certain group of monks when they were stricken with fear and dread caused by deities as the monks practiced meditation in a forest.

The discourse of the Banner Protection was delivered to show that defiled beings have fear and dread but the Enlightened beings are entirely without fear as they never have fear or dread for once. According to this discourse, Sakka, the head of the devas, addressed his group saying, “It O happy ones, a fear or stupe faction making the hairs of the body stand on and would arise in you, the one who has gone to war; at that time you should look for the top of my standard. To those who look for the banner on the top of my palace. What ever fear or stupe faction or hairs of the body standing on end there will be that will vanish.” But the Buddha said Indeed omonks, to those who look for the banner at the top of the palace of sakka, the chief of the devas or for those who look to the banner tops of others whatever four or stupe faction or hairs of the body that are standing on end, whatever there will be would vanish or not vanish? What is the reason for that? Monks, Sakka the chief of the devas is not free from passion, is not free from anger, is not free from delussion is afraid, tremulous, full of fear and runs away. Indeed, I say to you, omonks, thus; If O monks, you who have gone to live in the forest or at he foot of tree or an empty abode, whatever fever or stupe function or hairs of the body standing on end would arise at such a time, you should remember me, the Buddha, Dhamma or Shangha. The whatever fear, stupe function or hair of the body standing on end there be, that will vanish, why? Because the Buddha is worthy, completely and fully enlightened, free from passion, free from anger, free from delusion, not afraid, not tremulous from fear and does not run away.”

While writing this chapter, the present author found so many philosophical aspects of Bhanavara. This first Bhanavara starts with Saranagamana , that way we respect The Buddha, Dhamma and His Sangha and also we accept his doctrine which protect us from all evil powers. Because Buddha here is a father of tantra, he recognized the riddhis or supernatural power and mention four iddhipadas for the attainment of supernatural power. In this paritta sutta Mangala sutta there are found some esoteric system in every Buddhism. So continuously muttering of paritta sutta, mangala sutta, any body can be saved from all negative power. The sutta of metta or loving-kindness can provide for all beings a boundation of protection which guard from all negativity. The Ratana sutta, khanda paritta, Canda paritta, Suriya paritta and Dhajagga paritta are recited for well-being of human beings. That way it is certain that this paritta recital produce mental well being in those who listen to them with shraddha or intelligence and are confident in the truth of the Buddha’s word.

In this way we protect lives by chanting the sutta. Power of sound, love, virtue and truth are protect us from many difficulties of our life.

This high thought of everywhere Buddhist literature owns its place everywhere in every part of the world these suttas are not famous only as a mere preaching by lord Buddha but mere chanting of this sutta gives happiness and the mental relaxation to the listeners. Nowadays, human life is very busy. No body gets time for relaxation. There is only competition to work and how to achieve and acquire a higher place than others. This competition exists in every aspect of life. So human life is very difficult and if ill effects work and how to achieve and acquire a higher place than others. This competition exists in every aspect of life. So human life is very difficult and if ill effects are found in all types of relationships. In this situation. The dhamma gives some mental peace and relaxation.

Finally, this sutta is such a dhamma which provides a philosophical aspect and as well as provide right way to live a proper life. Moreover the 1st Bhana chanting gives mental relaxation.

Chanting sutta can bring a systematic rhythm to the vibration to our brains which can free the mind from any tension or worries.

A great admirer Dr. Siddhartha Gangopadhya explains an incident of late music artist Nikhil Bandyopadhay’s life in his music magic book.

The incident reflects the young age of Nikhil, Once when he woke up at early morning, he heard sound of his father practicing Music came out of room observed a miraculous sense. He was surprised he had nothing to do in the whole premises which were full with poison as snakes, deer and so many wild animals, no one was creating a sound, every one was listening to the music of khasaheb.

This incident proves that music is magic. When this sutta is chanted with music, its magical power is being used in the welfare of human civilization from ancient times.

Footnotes and references:

[1]:

S. i. 218.