Nāgavaggo : Chapter 23. Elephant
Nāga means a cobra, an elephant, the iron-wood tree, a noble person. In this chapter it means elephant.
The elephant, the largest animal on land, is revered in India as the “king of animals“. Because of their strength, they have been used for transport and warfare since ancient times. And the Buddha was once an elephant in a previous life.
DhP.23-320
Ahaṃ nāgova saṅgāme, I elephant-like on-battle cāpato patitaṃ saraṃ; from-bow fallen-down arrow Ativākyaṃ titikkhissaṃ, abuse endured dussīlo hi bahujjano. immoral because most-people
Like an elephant on the battlefield
that withstands arrows fired from a bow,
I withstand slander,
even though many have no morals.
episode
This verse episode is a continuation of the episode in verse.179 of chapter 14.
Māgandya and his wife offered Buddha as a son-in-law for their beautiful daughter and Buddha refused, but they both agreed and understood that he would not be moved by their daughter. However, the daughter secretly resented Buddha because she felt that he had insulted her beauty.
DhP.23-321
Dantaṃ nayanti samitiṃ, trained carrying gathering dantaṃ rājābhirūhati; trained king-ascend Danto seṭṭho manussesu, trainer excellent in-human yotivākyaṃ titikkhati. who-abuse endured
Trained elephants are gathered,
trained elephants are ridden by kings.
The best trainer among humans
is one who can withstand slander.
explanation
Training self-control by enduring slander is very good training for those who aim for the highest goals. It is not a pity to endure slander. Rather, it is a good opportunity.
DhP.23-322
Varamassatarā dantā, best-mule trained ājānīyā ca sindhavā; good-breed or sindh-country Kuñjarā ca mahānāgā, elephant or big-elephant attadanto tato varaṃ. self-restrained more best
Trained mules,
famous Sindhi horses,
elephants and giant elephants
are wonderful.
One who has trained himself
is even more wonderful than that.
explanation
Assatara (mules) are livestock crossbred with male donkeys and female horses.
DhP.23-323
Na hi etehi yānehi, not surely these by-vehicle gaccheyya agataṃ disaṃ; can-go unachieved place Yathāttanā sudantena, like-self well-trained danto dantena gacchati. trainer trained goes
Actually,
we cannot go to unreachable place
by these vehicles.
A well-trained and disciplined person
who has trained himself well
can reach there by training.
explanation
Unreachable place = Nirvana. Whether on a mule, a famous Sindhi horse, an elephant or a giant elephant, we cannot reach our ultimate goal – Nirvana. Only by training oneself can one reach Nirvana.
DhP.23-324
Dhanapālo nāma kuñjaro, Dhanapāla named elephant kaṭukabhedano dunnivārayo; intense-breaking diffecult-hold-back Baddho kabaḷaṃ na bhuñjati, bound food not eat sumarati nāgavanassa kuñjaro. remember elephant-forest elephant
An elephant named Dhanapala
is ferocious and difficult to control.
Caught but not eating food,
thinking of the elephants in the forest.
explanation
This elephant’s real name is Nārāgiri. Nārāgiri was a ferocious elephant that was captured and used by humans. In ancient India, elephants were an important fighting force in the kingdoms, used to charge at and trample enemy troops. If they trampled the enemy in battle, they were given plenty of food.
episode
Devadatta, a cousin and disciple of the Buddha, was an evil monk who tried to kill the Buddha three times in an attempt to take the Buddha’s position. After two failed assassination attempts, he thought that “it is impossible for humans to kill Buddha because of his majesty. But an elephant can kill Buddha, because it does not understand Buddha, Dhamma or Sangha“. He then planned to kill Buddha using a ferocious elephant.
Devadatta tricked the king and tricked the elephant messenger into giving a lot of toddy (a naturally fermented liquor made from palm sap on the tree and drunk as a tonic) to Nārāgiri elephant, so that the elephant messenger would release it into the street where Buddha was walking.
The elephant rushed towards Buddha. The bhikkhus who were with Buddha asked him to turn back, but he refused, saying: “Do not be afraid. It is not possible to take the life of Buddha by violence“.
Sāriputta (chief disciple of the Buddha), who was unable to see this, offered to calm the elephant for Buddha, but Buddha refused, saying: “Buddha and disciple have different powers. You don’t need to take care of it”.
Ānanda (cousin, secretary and disciple of the Buddha) could no longer stand it and stood in front of Buddha to protect him. Buddha advised Ānanda “not to stay in front of me“, but Ānanda refused to leave Buddha’s front. Buddha used his divine power to move Ānanda.
The Nālāgiri elephant struck a blow to Buddha by lifting its snout. However, Buddha dodged it easily. It was the same again and again. The Buddha’s eyes were filled with deep compassionate love, without fear or hostility. Then he said to Nālāgiri: “An elephant should live like an elephant. Why don’t you walk freely and comfortably on this earth, without being beholden to humans? Nālāgiri, you should live your life as you are, with dignity.”
The elephant came to its senses, drooped both ears and approached Buddha. Buddha reached out his right hand and patted the elephant on the forehead.
The people, astonished by this sight, threw all kinds of ornaments on the elephant’s body and covered it. Since then, the Nārāgiri elephant has been known as Dhanapāla (dhana=wealth + palā=protector), “the protector of wealth“.
DhP.23-325
Middhī yadā hoti mahagghaso ca, sleepy when be much-eater and niddāyitā samparivattasāyī; sleep dwell-rolling Mahāvarāhova nivāpapuṭṭho, big-boar-as food-nourished punappunaṃ gabbhamupeti mando. again-and-again womb-enter dullard
A lazy person who eats and sleeps a lot
is reborn again and again
like a well-fed big pig.
explanation
Why do we feel sleepy?
The nature of the mind loves to sleep. Losing motivation and sleepiness is a state of not wanting to recognise the objects of the six sense organs. It is easier for the mind to do nothing and sleep than to be exhausted by reacting to this and that, worrying and suffering.
DhP.23-326
Idaṃ pure cittamacāri cārikaṃ, this before mind-walked wandering yenicchakaṃ yatthakāmaṃ yathāsukhaṃ; where-wanted as-like as-easy Tadajjahaṃ niggahessāmi yoniso, it-now control-mine wisely hatthippabhinnaṃ viya aṅkusaggaho. elephant-broken as elephant-trainer
Before, my mind used to wander around
as it pleased and as easily as it wished.
Now I am in fundamental control of my mind
like an elephant messenger controlling a rampaging elephant.
explanation
Our minds are always wandering. It flies into the past, re-enjoying pleasant experiences or regretting unpleasant ones; it flies into the future, dreaming pleasant fantasies or worrying about unpleasant ones. Our minds are not here and now.
DhP.23-327
Appamādaratā hotha, not-lazy-enjoy be sacittamanurakkhatha; own-mind guard Duggā uddharathattānaṃ, hard-way pull-out-oneself paṅke sannova kuñjaro. mud sunk-as elephant
Enjoy mindfulness and
guard your own mind.
Get out of the bad way,
like an elephant crawling out of a muddy bog.
explanation
As an elephant drags itself out of the mud, so we must drag ourselves out of the mud of defilement and suffering.
DhP.23-328
Sace labhetha nipakaṃ sahāyaṃ, if got wise friend saddhiṃ caraṃ sādhuvihāridhīraṃ; together walk good-living-wise Abhibhuyya sabbāni parissayāni, will-conqueror all troubles careyya tenattamano satīmā. will-go because-mind-with mindfulness
If you have gained a wise friend
who lives righteously,
walk with him.
Walk with a thoughtful mind and with awareness,
and you will overcome all troubles.
explanation
Having good friends, being in good company and being surrounded by good people is the whole of good practice. When we are close to good friends, we can naturally practise the Eightfold Path.
With good friends, we will naturally learn to “right view, right thought, right word, right action, right livelihood, right effort, right mindfulness, right samadhi“.
DhP.23-329
No ce labhetha nipakaṃ sahāyaṃ, not if got wise friend saddhiṃ caraṃ sādhuvihāridhīraṃ; together walk good-living-wise Rājāva raṭṭhaṃ vijitaṃ pahāya, king-as country conqueror having-left eko care mātaṅgaraññeva nāgo. alone walk elephant-in-forest elephant
If you cannot get a wise friend
who lives righteously,
live alone like an elephant in the forest,
as a king abandons the country he has conquered.
explanation
The mind needs nourishment (energy) like the body needs food. We sometimes mistakenly take food for our bodies when our minds need energy. If there is no good energy around and only bad energy, the mind takes in bad energy and the mind becomes tainted with evil.
DhP.23-330
Ekassa caritaṃ seyyo, alone walk better natthi bāle sahāyatā; not immature companionship Eko care na ca pāpāni kayirā, alone walk not and evil doing appossukko mātaṅgaraññeva nāgo. little-comfort elephant-in-forest elephant
Better to live alone than to associate with immature people.
Like an elephant in the forest,
if you are content with a little and are alone,
you won’t do anything wrong.
explanation
Associating with immature people can be very stressful. Why is this? This is because immature people do not realise that they are immature. It is far better to be alone and concentrate only on spiritual growth and awakening than to be with such people.
If being alone makes you feel lonely, it is a sign of an immature mind. You are looking for enjoyment from others to distract you from your loneliness.
DhP.23-331
Atthamhi jātamhi sukhā sahāyā, need-when arisen-when happy friend tuṭṭhī sukhā yā itarītarena; satisfied happy what any Puññaṃ sukhaṃ jīvitasaṅkhayamhi, merit happy life-destruction-when sabbassa dukkhassa sukhaṃ pahānaṃ. all suffering happy abandoning
Happy to have friends when we need.
Happy to be content in any matter.
Happy to have merit at the end of life.
Happy to abandon all suffering.
explanation
What is true happiness?
Having a good friend who can help you when you are really in need. Being able to be satisfied with everything. To continue to help and assist others, even in small ways. Being free from worries and suffering.
DhP.23-332
Sukhā matteyyatā loke, happy to-serve-mother in-this-world atho petteyyatā sukhā; also to-serve-father happy Sukhā sāmaññatā loke, happy to-serve-samana in-this-world atho brahmaññatā sukhā. also to-serve-arahant happy
In this world,
happy to serve mother,
also happy to serve father.
In this world,
happy to serve the ordained,
happy to serve Arahant.
explanation
In the Buddha’s period, it was a crime not to take care of one’s parents. Even today, filial piety is a fundamental social duty. In this verse, serving Arahants is just as important as serving parents. This is because if we can awaken our parents while they are still alive, we can teach them and help them towards awakening.
DhP.23-333
Sukhaṃ yāva jarā sīlaṃ, happy until lifetime precept sukhā saddhā patiṭṭhitā; happy faith was-established Sukho paññāya paṭilābho, happy wisdom obtaining pāpānaṃ akaraṇaṃ sukhaṃ. evil not-doing happy
Happy to keep precepts for life.
Happy to establish faith.
Happy to gain wisdom.
Happy to do no wrong.
explanation
- Keeping morals and ethics.
Observing the Five Precepts: abstain from killing living beings, stealing, sexual misconduct, lying and intoxication. - Believing in your own path.
It is about establishing trust that you are on the right track and that the methods taught by the Buddha are really effective. In other words, trust in yourself. - Gaining wisdom.
This is wisdom that can be gained through insight into one’s own mind. Wisdom can be gained not by understanding it as knowledge, but by experiencing it for oneself. - Not to do bad acts.
We are constantly doing small wrongs. It is because we are ignorant. The first step is to realise this.
Nāgavaggo tevīsatimo niṭṭhito. elephant-chapter 23th finish
23. The elephant chapter is ended.