Contentt

Introduction 5

f
Inaoking Spiritual Power t
*
layamaigala Gatha "
f
Victory ooer Mdra ,z

,
Conquering Alaztaka a
f
Taming Nalagiri se

f
Subduing Angulimdla at
f
Rout of Cificd ss

f
Vanquishing Saccaka a,

*
Subjugating N andopananda rc
*
Conquest oaer Baka Brahma tz
 0ntzoluction

'l'he
Jayamangala Gdtha celebrates the triumph of the
creative power of goodness over the destructive force of
cvil. Although pessimists have asserted that evil, being
ilrfectious, spreads easily and therefore prevails in the
world, goodness is even more in{ectious and spreads yet
rnore widely. One evil overpowering another can never
be
.t victory, for evil alone is perpetuated. Goodness, however,
r.rot only overpowers evil, but triumphs by sublimating
it.
No mere idealistic sentiment, this inspiring conquest is a
vcrifiable truth. It is the basis of evolution as opposed to
jungle iaw and blind destructivity.
The eight episodes of the Jayamangala Gatha depict
lrow the Buddha drew on irrner power in order to triumph
over extemal malevolent forces. Each verse expresses an
act of will bom of unshakable {aith in the efficacy of
spiritual power, which can be tapped for the welfare of
oneself and others. This is the central unifying theme of
I lalo'd Tiiumphs.
 0 oo fiug 5 ltnttuo[ Q o -'o
"

In the Buddhist context, the invocation of spiritual power is

more than an earnest prayer or wish for transmission from a
higher source. It means evoking, activating and perfecting
one's own higher potentials, through volition and strenuous
self-effort. These powers are distinct and specific. They are
divided into three categories, knot'n in Pali as parami, bala
and iddhipad.a.
There are ten paramis, exalted spiritual perfections,
which must be consummated in order to achieve spirifual
liberation, nibbana. Il/hen fulfilied they enable one to
destroy the mental fetters that create bondage to
phenomenal existence. They also ensure success in meeting
cxtemal dangers and challenges. These perfections are:

f Givng(dana)
f Moral purific ation (sIIa)
,f Renunciation (nekldnmma)
f Wisdom (pafifia)
f Right ef{oft (lirhta)
.f Enduring pafrence (khanti)
f TruthfuJ.ness (sacca)
f Determination (adhitthana)
.f Universal love (metta)
.* Equanirnity (upekkha)

I
 The paramis are integral to the attainment of sainthood ,f Meditaiive absorption (samadhi)
and to the evolution of the Buddha. In accordance with the .* Wisdorn (pafffia)
aspiration, they are fulfilled at three levels of intensity. As a .l Moral shame (hlrl)
prerequisite to sainthood, they all must be perfected. The i Moral fear (ottappa)
seeker, treading the path discovered and taught by the
Buddha, then becomes an Arahat and attains nibbdna. The The four iddhipadas, or bases of psychic powers, are:
aspirant to Buddhahood, however, must stop short of
nibbana in order to make manifest his resolve.
f Creative wlll (chanda)

Fulfillment of the paramis twice over through the

f Righr effort (airiya)

course of many lifetimes, is necessary for the arising of a

.f One-pointedness o{ mind (cilfa)
I Discriminativ e irrsigL't (oimarhs a)
Pacceka Buddha. These numerous hermit-like Buddhas
must discover nibbana for themselves. As they appear
When fully developed through meditative absorptions,
during the cycles when the dhamma is lost to the world,
llrt:y give the aspirant supernatural abilities capable of
they are unable to impart the teachings or to help others
srrbjugating malevolent forces. They also enable him to
attain enlightenment.
plovide succor and refuge to those dependent on him for
In order to become the Supremely Enlightened One,
spiritual protection.
Sammasambuddha, for incalculable aeons the Bodhisatta, or
The spiritual powers remain dormant until activated
Buddha-to-be, must exert to perfeci the paramis thrice over.
,rrrd made relevant to a given siluation by right effort, which
The Jataka stories chronicle the great sacrifices made by
r('('Lrrs as a common {actor in all three categories of
Gotama Buddha in fulfilling the exalted perfections. The
crrlightenment. Right effort is four-fold:
Sammasambuddhas not only discover nibbana by
themselves, but also enable innumerable beings to
.* Restraining
experience enlightenment. When they themselves no longer
exist physically, the teachings are perpetuated through their
f Overcoming
I Developing
noble disciples, the Arahats and the Ariyas.
f Maintaining
There are seven mental powerc (balns). Their cultivation
is necessary for the successful development o{ the pdramis.
One restrains the evil that has not yet arisen, and
These mental powers are:
()vcrcomes that which has arisen. One develops the good
f Faith(saddha) not arisen, and maintains that which has arisen.
llra t has
f Pright effofi (airiya) The Jayamangala Gdtha can be construed as a meeting
I Mindtulness (safl) lilound of grace and self-effort. It is an inspirational
paradigm for every Buddhist generation. 'l 4rile one
develops various spiritual powers by self-effort, one can
aiso get protection by invoking Buddha's spiritual glory, his
anubhaan (tejasa). This is an integrated approach fusing
intellect, emotion and volition.
Recited daily as a spiritual discipline, with faith and
understanding, these verses lead to systematic unfoldment
of the inner faculties to draw upon the power of the
Buddha. Just as a crystal absorbs and emits electromagnetic
energy, he who taps this power also shares it. Thus, with
boundless compassion, the Buddha has made available an
inexhaustible source of spirituality, which overcomes all
impediments and dangers from within and without. Hence
the seeker's earnest invocation: loyo*oogoto QatLa
Through this mightV triumph of the Buddha,
((Vr"r', Ot'cVut""y)
may blessings and aictory be mine!
 ]2 NALO'D TRIUMPHS
Bahwh nhassarnabhinimmita sayudhantarit
Cirimekhalarit udjla ghori sasena mararil
Danadi dhamma idhina jikva Munindo
Tarh leiasa bhavdtu me iayamaigtlini.
f Mara, the Evil One, assumed a fierce form with a
thousand arms, each brandishing a deadly weapon.
Accompanied by his formidable hosts, he stormed
forward roaring, riding on his elephant, Girimekhala.
Him the Sovereign Sage conquered by evoking the might
of his exalted perfections of giving, and the others.
Through this mighty triumph of the Buddha, may
blessings and victory be mine!
Mard tire kan].; b hilujj hi a sa bbara ttirit
GhonmpadkvakamakfuamadaddLayakJ<arit
I<h an tlsu d ank vidhina j itav a Munind o
l arh leiasa bhavatu me iayamaigalini.
C fien.lirh lhan Mar.r was Alavala, Lhe
L.u"n -o."
impetuous and haughty Yakkha who waged a nightlong
battle against the Lord. Him the Sovereign Sage
conquered through enduring patience flowing from his
unequalled self-masiery. Through this mighty triumph of
the Buddha, may blessings and victory be mine!
N, t l,\:i ith gajavanril atimattabh1tarit
I t.n.41q c a\kamtsanva sudannantarit
l\ lr'! la mbtrckavidhina jihva Mtnindo
Ltri t lL j.tibhavatume jayamangalani.
)t Provoked to run amok, the royal tusket Nalagiri,like a
raging forest fire, murderously assailed all in his path,
and struck such terror, as would Indra's thunderbolt, the
irresistible destroyer. Him the Sovereign Sage tamed by
showering him with the cooling water of urtiversal love.
Through this mighty triumph of the Buddha, may
blessings and victory be mine!
I t
k kliftakhaggamatihattha sudart4tantatit
I tl t, t,,, anti Yojanapathaigulimalavankrit
l, l, I hibhisankhatamano jitava Munindo
Lttit kja<a bhavatu me pyamangaJAni.
F
With sword upraised in expert halds, the savage robber,
Angulimala, pursued the Lord for a full three leagues. Him
the Sovereign Sage conqueredby his supematural powers.
Through this mighty triumph of the Buddha, may blessings
and victorv be mine!
Katvana katthamudararh iva gabbhi n tya
Cific dy a d u tthav a can a i:t j anakaya majj he
Santena somavidhina jiave MLnjndo
Tarh l4asa bha\ atu me jayamaigalenj.
F Posing as a pregnarrt woman by tying a piece of wood on
her belly, Cifrca falsely accused the Lord with lewd words
in the midst of a devout congregation. Her, the Sovereign
Sage subdued by his imperturbable serenity. Through
this mighty triumph of the Buddha, may blessings and
victory be mine!
I\tqt!
ltr.
hccarh vih aya ma tbaccal'd va d d\etLril N.
Vadab hirop i am anarh a tiandhabh n a rit Ltu t !r1.t:,t
Pafifiap adip aj alito jitav a Munin d o
Tarh leia-Sa bhavatu me javamangalani.
s Saccaka, the wandering mendicanl. irvariably distorted
the truth with his perverted intelligence. Pretending to be
the very banner of learning, he only blinded his own
mental vision as he went about indulging in intellectual
disputations. Him the sovereign Sage conquered by his
illuminating lamp of wisdom. Through this mighty
triumph of the Buddha, may blessings and victory be I t.)t,i lluddha jayamaigala atthagatha
minc! l,
I I
1 l,
Nandopanandabhttjagarit vfuudhaftrnahkldhirit
Puttena therabhujagena damapayanto
Iddhupaden vidhitd jikva Munjndo
Tdrh Leiasa bhrr dtu me jayamaigaleni.
* I-he gifted but wiJl and hostile ling of the N58ds.
Nandopananda, possessed great psychic power. By
instructing the Elder Moggallana, his spiritual son, mighty
h supernatural attahments, the Sovereign Sage rendered
the Naga king powcrless, and spiritually transformed
l.rim. Thus, through a supemonnal mode of spiritual
instructior-L intelligible to the Nagas, the Sovereign Sage
concluered him . Through this mighty triumph of the
Buddha, may blessings and victory be mine!
ud itthibhujagena sudattha hattharit
tlt t t,trit isuddhi jutimiddhi Bakabhidhanatil
rr r, rr:.rt/e'rra r4dfiin a jihva Munindo
bhavatu mejaS amangalani.
tg Though a deity of great puriry radiance and power, Baka,
the Brahma god, was nevertheless in the grip of false
views, like an arm tightly held by a snake's coils. Him the
Sovereign Sage cured by Higher Wisdom. Through this
mighty triumph of the Buddha, may blessings and
victory be mine!
, r , r, r r(o tjina clure s.lrate matandi
tt r.tn,tnckaividhatianpaddavani
'/.
i. /r,,lirsnl.ham a dhigameyya nam*spanno.
" Who-o. dal aflcr da;. withoui lethargy. recite' and
recollects these eight hymns of the Exalted One's glorious
trir.rmphs-that wise man, having overcome many inld
diverse obstacles, would attain to the bliss of Deliverance.
 About the Afihor

Venerable Acharya Buddharakkhita

is Founder ar.rd president o{ the Maha
Bodhi Society in Bangalore, India. In
1956, he was a member of the

Editorial Board of the Sixth Buddhist

Sy'nod in Rangoory which brought
out a complete edition of the pali
Canon. Since ther; he has written
numerous books and tuanslations of
Buddhist texts, which have becn
published in many countdes. Best
known is his classic English
rendering of the Dhammapada. He
also edits and publishes a monthly
magazine, Dhamma.

An intemationally recognized
medit,trion mJ.ter, he hds [ived ana
taught abroad, and founded fhe
Buddl.uyoga Meditation Society in
the United States. He has also taught
Buddhology at the Nalanda pali post_
graduate Institute, Bihar University.
Firmly committed to putting
Buddhist principles into practice, he
has achieved distinction for multi-
faceted humanitarian activities in his
native India.
Ihe Kedah Buddhisl Associatian Yodh Circle (Englbh Seclion) in initialing and n-atdinatng the reptkting ol this Dhanna
baok exprcss deep aryrectalian lo Sukhi Hotu Sdn Bhd lot publishing and seeking tte pemission lran the atnhat and to att
genercus dono$ (lisled below) a big Sadhu fot l'\e kind suryotl in naking lhb Dhannadana a rcalit/.

PATTANUMODANA
lnkespiritafpelorningDhannadana peiecl in lhe beginning, pelect in the niddle, and peiect in the end-t e wish to
dedicav lhe ovellowing neits gained, t'ron lhe very t'i/s't thought at' pinting ta the genercus suryaft ol donos and the finat
pt^cess af prcducing this baok, wtlh all sentbnl beings. May all senlbnl beings be well and happy! May peace prcvail on

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