Chapter 6 - Conclusion

Having critically discussed the subject, it is clearly visible that the suttas and parittas included in the catubhanavara pali are valid enough to be excepted beyond doubt as ‘Buddhavacana’.

Evidences are there, that recent research in medicine in experimental psychology still known to be as para psychology has the power to enlighten the nature of mind and its position in the world. Moreover in the last 40 years much developments have been made in the field of medicine and among the people which led to diseases organic as well as factional and these are directly related to the mental state. It can be thus concluded that the body becomes ill as the mind controls secretly and it will be ill or it is in a state of agitation which fails from the body’s prevention from being affected by illness.

Adding, it can be concluded that the physical nature of the resistance towards diseases is absolutely unquestionably co-related and interrelated to psychological condition of a patient.

Accordingly mind is not only responsible for causing sickness. And yet again the principle cause for cures. Thus, it can be firmly said that an optimistic patient with urge to get cured has a better chance of being relieved from his illness in comparison to an unhappy and worried person.

Numerous instances are there as far as records are concerned that healing is greatly related to faith in which even organic diseases can be cured almost instantaneously. The medicinal value of religious chanting has formed a prominent place for itself convene certain purposes.

Undoubtedly, listening to chanting has an effect like listening to music which sooth the mind bearing relaxation and pleasure forming connection with super natural beings. Thus it is common that in Theravada Buddhism chanting Pali suttas in the monasteries and laities’ home are carried out regularly as a routine.

In Buddhist countries, it is widely prevalent that listening to recitation of the Dhamma for protection and deliverance from evil bringing welfare and well being. These recitations are empowered to bring mental wellbeing of devotees, listeners who realized them and perceive them with intelligence and confidence and believes in the truthfullness of Buddha’s words. This kind of mental strength achieved by listening to the chanting can help in recovering from illness and endow the mental attitude with happiness to overcome its opposite. In India, it is widely found that those who listen to paritta-saying of Buddha and comprehend them, the effect which it creates on these people are great. With the realization of the great effectiveness of this recitation Buddha had not only recited them but also had requested his disciples to recite.

Buddha and the arhants have the power of concerntrating on the paritta suttas without aid of another. It is also practice among them that when they are affected with illness it is easier for them to hear the recitation of the others focusing their mind on dhamma that sutta contain without taking the effort of thinking of Dhamma them selves in some cases of illness where weakness of the mind is prevalent, there also, suggestions are prevalent on these chantings which are highly effected.

Evidently it can be stated that according to dhamma the mind and body are closely co-related and inter-related having immense effect on a body and its wellbeing. Some doctors are processed with the opinion that there can be discerned as a hardly anything that is purely physical disease, unless the bad mental stage are caused by previous evil acts (akusala kamma-vipaka) which however are unchangeable leading to mental and physical wellbeing.

The sounds or vibration produced by the parittas are highly soothing to the nerves providing human with a peace of mind bringing about a harmony to the system. The next question that automatically springs to our mind is that how bad influence it has with its root in the evil beings that can be counteracted by listening to the paritta sutta recitation in answer to the question. It is beyond doubt that its root is embedded in the evil and its destruction is only possible by the good states of mind and by listening to the paritta saying with intelligence and confidence, because of the power of concentration that comes into existence by attending whole heartedly to the truth of the saying.

It must be noted here that the paritta sutta recital is a form of sacca-kiriya depending on the truth meant for protection, justification and attainment by the establishment of its entire power to gain ones end. The saying “The power of truth protects a follower of the truth”. [Dhammo have rakkhati Dhammacarim] being the principle that supports these sutta recitals. The question once again that arises is weather the virtue is the protector of the virtuous than a person who listen to Buddhas Sayings with confidence, which again paves the way for its complete Enlightenment, endowed with virtues and state of mind empowered to overcome all evil influences.

Adding, it is also to be kept in mind that the recitation of the paritta sutta also has the power of the material blessings by the mental state propounded by concentration and confidence in its intelligent listening. Buddha is of the opinion that the right effort is a mandatory factor to overcome our suffering as well as that listening to the recitation in the prescribed way can also generate energy for the purpose of doing good by proper following of the path of worldly progress with dilligence.

It can thus be safely stated that, if one listens to the paritta suttas with intelligence and confidence then illness can not only be cured but can also be prevented as there is hardly any medicine that is better than truth (dhamma) the cause of illness may have its origin in mental and physical ills which are the root cause of all suffering and misfortune.

Thus the recitations of paritta suttas when listened properly brings about not only health but also material progress and physical welfare.

Teachings of Buddha as have been seen with its full manifestations points out to the facts that the mind is too closely linked with the body and the mental states has the effects to rule are physical health and on our well being. There are many doctors who are of the opinion that there is no such thing which can be considered as a purely physical disease. Even a completely physical problem such as mental cause as has been propounded by the American dental congress in 1937. In the mentioned article the author pointed out the fact that the children living on perfectly satisfactory diet can still undergo dental decomposition and whose investigation at home or at school is to some extent unsatisfactory and the dental decay is related to the mental state. The Buddhist doctrine of kamma (Sanskrit karma). These bad mental stages and sufferings lead back to one’s own acts (alusala kamma vipaka). Thus making it unalterable which in turn can only be altered by improving our mental health and physical well being that needs mandatory following. To find power of truth several factors have to be combined to contribute to us the efficacy of paritta recital, which is a form known as ‘Sacca kiriya’ which is an assertion of truth. Protection resulted by the power of such assertions are actually establishments of oneself in the power of truth to gain the result. At the end of the recital of such sutta the reciters are blessed and the listeners one endowed with the word (etena saccavajjena sothi te hotu sabbada) meaning the power of truth of lights in the words which results in wellbeing at one.

The saying “the power of the dhamma or truth protects the follower to the dhamma” (dhammo have rakkhati dhammacharin) indicates the principle that lies behind these sutta recitals or can be said to be its roots.

“The belief is the effective power to heal, or protect, of the saccakiriya, or asseveration of something quite true, is yet another aspect of the work that has been ascribed to the paritta.”

For a virtuous life the book of protection provides us with various virtual discourses. The commencement of Buddhism is (virtue) propounded here as having studied the firm ground of sila one can and should endeavour to achieve a collected mind. It is a fact that the virtue protects the virtuous, therefore a person who listen to the recitals of paritta suttas with intelligence and concentration with a reflective mind and complete enlightenment can achieve the virtuous state of mind that will in turn help him to dominante any evil influence and protect oneself from any harm.

The next aspect that needs to be discussed is the power of love. All of Buddha’s utterances contain the message of love and not only that all the roads that Buddha walked in India was enfolded with the message of love and compassionate instructions that brings about enlightenment and gladness which is to be deciphered in all his teachings.

The reciters of the paritta sutta are therefore expected to have a heart full of love and compassion so that the listener can be healed and get happiness and protection from all harm.

Now, here a question arises that how this sutta recitation can work?

Love (metta) is an active force whose every act needs to be done in a pure mind with the purpose of helping, cheering and making the paths of others easier and smoother and adaptable while winning over the highest Blessed and Sorrowful. We shall practice love on one and all others; to be able to abide happily in this present life and next to attaint the Ultimate Happiness Nibbana.

Now the thing to be discussed is the power of sound as it is vibratory sound produced by the sonorous and mellifluous recital of paritta sutta in their Pali verse that brings about the soothing of the nerve which induces us with calm and peace of mind bringing about a harmony to a physical system.

The next aspect to be discussed is how evil being and influences can be counteracted by recitation of the paritta suttas. Bad influences are the result of evil thinking which can be countracted by wholesome state of mind which can be attended by listening and on reflection on the paths of the paritta recitals with intelligence, confidence and concentration which whoever can whole heartedly avert the truth contained in the paritta recitals.

The recitation of the paritta sutta can also bring about material Blessing through the weakening of the wholesome state of mind endowed with the power of concentration and confidence of listening with intelligence. Right effort is mandatory to overcome suffering and listening to the recitals in a proper way having the power of generating energy because the power of securing worldly progress and spiritual progress. Truth is the best medicine for mental and physical illness that causes suffering and misfortune. Thus it can be safely concluded that the recitation of the paritta suttas contain dhamma which if listened with proper attitude and whole some state of mind leads to the betterment of health material progress and spiritual progress which has the power of transcendence from a great distance having great effect.

According to the Buddhists the paritta suttas are unfailing with the potentiality and purifying force which can also be referred as a super solvent. A question although arises that either recitals from the book of protection in every case result in the protection and Blessing sought for in this respect, here it is to be mentioned that it has been given by the venerable Nagasena to king Milinda’s question as to why the recitals of the paritta sutta does not succeed in being protective for one from death. In this respect it is to be remembered due to three causes recitals of parittas may be in effect, commom hindrances (kamma barana) hindrances from defilements (kilesha avarana), loss of faith (asadhanataya).

Kamma is as has been observed is to action which is not result indicated. Action therefore can be counteracted by other action because kamma is not static but is an ever changing aspect which is the process of always in the making are therefore counteracting. Therefore bad action which are endowed on the hearers of the recitation may negotiate the beneficial effect of the recitals. If the hearer’s mind is contaminated and tempted to impure thoughts then beneficial result may not materialize. It can be thus comprehended that the facts may be tainted or processed but if then also the recitals can be listened with confidence and efficiently then its benefits are bound to take place and thus can be felt effectively. Many people believed certain paritta / sutta have certain magical power, for example Bojjhanga sutta for curing illness. Many examples can be cited and they all end with a perfectly logical meaning. So the truth is chanting and not being magic. Try learning about the meaning of suttas then you will see that they are not magic. And it is the right way to use suttas, because reciting with meaning can bring you to better understanding and it gains you very good and powerful karma.

In the Kalama sutta it is to be found that according to Buddha’s speaking to the Kalamas saying nothing should be excepted as truth because it had been seen so since a long time, that according to the tradition, some one had sent it somewhere, where it has its conformity with study having the result of reasoning, with the certainty through doubt as one thought that it should be the product of metaphysical specialization and one thought that teacher seems to have been a good man and one thought that the teacher was fit to be honoured with the acceptance of his words. It has been thus discussed about the discourses (suttas and the protection parittas are included in the catu bhanavara pali which are to be judged and discussed critically so that the reader may not just read or memorize them without understanding and critically analyzing them).

The Namaskara, Saranagamana, Panchasila and various other suttas’s authenticity can be questioned as there are many other suttas parittas whose examination and acceptance are unquestionable critically by the critics because they have been influenced by Mahayana and tantric Buddhism and also some extended by Brahmanic lore. Buddha however can be acknowledged as the father of tantra because he himself recognized iddhi or super-natural power and he mentioned the four iddhipadas for the attainment of the super natural power. He himself is a practitioner of the asphanaka yaga (yoga of physic explanation). While he was searching for the eternal truth. The Vinaya pitaka contains the story of magic where Buddhas’s own disciple Bharadvaja was bestowed with the power of rising up into the air miraculously and bring down a bowl which was high above. However this display of ability hardly made the master happy and he was not at all impressed by his disciple in magical power. However apart from this story this much can be deduced that the system of yoga existed from the time of Buddha and many evidences can be found in this matter or aspect.

The paritta suttas Atanatiya and Mangala sutta show some eccentric system in early Buddhism. Therefore continuous utterance of paritta sutta, e.g. Mangala sutta has the power of saving any one from all negative power which however can also be used for the same purpose in mantrayana and vajrayana, which is well mentioned in the Book Tattvasamgraha. This Book also mentions that mantra, mudra and mandal practices was practically introduced by Buddha himself for saving his followers. Thus it can be safely concluded that mantra-mudra-mandala is the esoteric basis of tantrasadhana from very early time and Buddha never failed to understand its value or revise this lost science. The fact is thus evident that Vajrayana existed before and also at the time of Buddha.

It has been found that in majority of the religions there are reciting or chanting is a very common aspect to convey certain purpose. The chanting can connect to supernatural being. Without it music of this chanting helps our mind’s relaxation and give pleasure also. In Theravada Buddhism, this chanting Pali suttas is also carried out in the monasteries and laity’s home all most regularly.

Moreover, it is crucial to investigate other benefits of this music theory is use in other disciplines such as music therapy meditation etc.. Since chanting is seen as part of music theory. Nowadays this music therapy is popular in all over world, for recovery of a patient. Some suttas in Sutta pitaka were taken into account to yield a psychoneurological explanation which is integrated for the purpose of analyzing the benefits. This analyzing work attempts to give an empirical base and practical logical reason in practicing chanting. Dhamma has soft corner in every human being and it is connected directly to our mind and body. So, it is found that this music theraphy can help to recover the illness of a human.

It is worthy to note that each Paritta sutta has a specific function, though any paritta can be recited for general protective measure. Thus, for example Khanda paritta against snake bites and poisoning; vatta paritta to calm down the burning fire; Mora paritta to release oneself from imprisonment; Bojjhanga paritta to cure the illness of critical patients; no doubt music works like magic so chanting could be used as a way of listening to music for welfare of human being. It is a reality rather than is considered to be an Imagination. But it is possible only when rhythym, composition–each of it is arranged in a scientific way for being used as a medicine. The concept of scientific composition has been proved from recent experiments from the college of nursing, of Seattle University, U.S.A.

The magical power of chanting is being used in the welfare of human civilization from ancient times.

Not only that music can refresh the dead and hampered brain cells due to mental pressure and in old age music can also double our positive thoughts.

Music can make the impossible to our atmosphere. The speciality of music is its vibration. That vibration is the link between the living bodies of our environment and music. The power generated on vibration of music can bring a flow of live energy to plants, animals human. If music is of a good quality then it can regenerate our body gland to secrete hormones.

Like music, sutta has also magic. In our country music theraphy has been used in ancient times. Evidence regarding this can be found from local stories. Music can be effective to remove, anxiety and disappoinment.

The importance of music meditation can be stated here.

The concerning parittas or protecting charms are actually in harmony with Buddhist doctrine and are not at all against it. The agencies empowered with harmful powers are also blessed with god blesses and mingled with love. The malignant spirits and beasts who are unfortunate on their age long upward ways can even be doctored and soften by the powerful compassionate love. The Buddhist Idea prevailing in the Universe justifies the practice of the parittas.

When we consider a patient’s case both physicians remedies and faith are mandatory for cure. Both relates to the patient’s kamma for this life which has not yet exhausted. The recitals of the parittas as synergy of thought can be an effective medicine rather than application material or medical science. They have the power to keep away the being agencies which are harmful.

The parittas empower with the power of prayers with the blessings of lord Buddha. The truths of dhamma and virtues of all holly saints arahants thus giving the strength of mind and heart with an unbounded love to turn enemies into friend, fear to conrage and hatred to affection or love.

Paritta to speak out frankly is not a protective shield alone, it is a blessing which on over consumption like medicine or food will not cause any harm.

Thus there are three reason of parittas failure to protect some people, the obstruction of kamma (kammakkhaya) and the result of evil deeds (akusala vipaka) and of miss-believe (asaddha). The paritta if recited with the absence of faith becomes useless, therefore full faith in this case is mandatory.

A Theravada Buddhist recitation of paritta dhamma for achieving all aims of and object of happy life is not enough offsides the verbal acts (Vakkamma) of a devotee. Hard physical labour (Kaya kamma) is essential to achieve the goal. A bonafide Buddhist Theravadin must think rightly (mano kamma) and make proper planning before verbal services to operate diligently.

Salvation can be obtained through walk, prayer, faith and tri-cho-tomic salient feature of Buddhism. Buddhist can make himself eligible for attaining secular prosperity in life and supramandane blessing through physical, mental and spiritual power. To discipline himself a Buddhist must purify his thought, morality and view of life. Recitation of the suttas discourses and words of Lord Buddha is extremely mandatory for attainment of enlightenment and nirvana.

While reciting if the utterance a sensible or heedless he may not be a doer of the word.

He is then like a shepheard counting the sheep of others with no role in the his religious life.

Bahump ice sahitambhasamano
na takkaro hoti naro pamatto
gopo va gavo ganayamparesam
na bhagava samannassa hoti
  Dhmp! Yamaka!

Utterance of one lawfull sentence as compared to recitation of hundred meaningless sentences has much more power to bring peace.

Yo ca gatha satambhase
Anatthapadasamhitam
ekamdhammapadamseyyo
Yam sutva upasammati.
  Dhmp: sahassa! 102.

Words of Buddha or his dhamma should be the guiding principles for the devotee to carry out their daily work or labour which may not be in perfect time.

It is our putting forth of exertion, the Tathagata being the only guide, and meditation to walk on this path can only help us to win over the bondage of Mara.

Tumhehi kiccam-atappam
Akkhataro Tathagata
  Dhmp: 276

We should not let the words of Buddha pass or the moments of it because the moment which is lost is lost for ever in misery.

Karotha Buddhavacanam
khano ve ma upaccaga
khanatita hi socanti
Nirayamhi samappit khanatita
  Thera. 403

So let us rise up, rouse, Katiyana, sit cross legged and let us not fall in drowsiness but watch and keep vigil, not paying any attention to the race but only think of overcoming ourselves.

Utthehi, nisida, katiyana
Ma niddabahulahu jagarassu
Ma tamalasampamattabandhu
kuteneva jinatu Maccuraja.
  Thera. 411.

Therefore to conclude it is highly recomendative that we should think rightly, speak truthfully and work diligently to attain whatever our objective may be, for not only our individual benefit but for the welfare of all mankind.