Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
Share
Share our website with your friends.
Email this page to a friend
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Books > Buddhist > The Sutta-Nipata
Displaying 288 of 1589         Previous  |  NextSubscribe to our newsletter and discounts
The Sutta-Nipata
Pages from the book
The Sutta-Nipata
Look Inside the Book
Description

About the Book

 

This book represents the whole of what is the best in Buddhism. The Sutta-Nipata is an anthology and contains among others, a large number of verses from the different Nikayas. The verses their in are edifying and inspiring and are revelations of truth. The study of the Sutta-Nipata is important from several points of view. It gives an authentic knowledge of the philosophical and ethical teachings of the Buddha and of the ideals of a Buddhist monk. It affords us a glimpse into the state of the Indian society some 2500 years ago. It tells us good deals of religious sects like the Samanas or the Brahamanas, and 'sometimes, in passing we find a reference to certain customs of the people. This is the first time that it is printed in Devanagari script. The other chief feature of the edition consists in this attempt to supply the parallel passages of the gathas. The present edition contains many indices which includes index of Gods, Persons, Sects and Peoples, Index of Places, Rivers, Countries, Mountains, Index of Similes and Metaphor, Index of subjects and Important words.

 

Preface

 

My experience, during the last six years of teaching Pali in Fergusson College, Poona, has led me to believe that foreign scripts like Sinhalese or Burmese, or even Roman, presented a great difficulty to students at the beginning of their Pali studies, and that the publication of Devanagari editions of as many Pali books as possible a, would go a long way to make the study of Pali popular, both among the students of Universities, as well as the readers of the public in general. My friend and colleague, the late Prof. C. V. Rajawade of Baroda, whose life was prematurely cut short in the spring of 1920 had informed me that he had already made a beginning to prepare a Devanagari edition of the Sutt a-Nipata, and I was under the impression, when I had to write an obituary nota on him, in the Annals of the Bhandarkar. Inatitute, Poona., published in July 1920 (vol. II Part I, p.84.85), that he had prepared an almost complete manuscript of a Devanagari edition of the Sutta Nipata: But, when I could actually see the manuscripts left behind by him, I found that he had prepared a copy of 1-77, 766-861, 976-1149 satanzas only. I thought it to be my sacred duty to complete the 'work which he had begun, and I requested his in the Principal V. K. Rajawada, to allow me to male use of his manuscripts and complete the work. I am glad to say that he readily consented; and left the manuscripts of his son at my disposal, for which act of kindness, I am highly obliged to him.

 

I approached the University of Bombay to give me some help, to enable me to complete the work left behind by the great Pali scholar, and publish it. I have a great pleasure to say that the syndicate readily responded and laid me under deep obligations by promising to give me partial help.

 

I am greatly indebted to Pandit Vidhushekhara Bhattacarya, Principal, Vishvabharati, Santiniketan & Bolpur, for having consented to write a foreword to this book, which originated with our common friend. I must express my thanks to Prof. N. K. Bhagwat, M. A. of St. Xavier"s. College, Bombay, who made me several useful suggestions, and who could make it possible for me to attach to the work a photo of the late Prof. Rajawado, I cannot forget to express my thanks to Pali students of Fergusson College, Poona, and especially to Mr. K. B. Sat he, B. A., for having helped me, to a great extent in preparing the copy for the press. And, last but not least, I have to tender my thanks to the Manager, Aryabhushana Press, Poona, for the great pains he took in keeping the printing of this book as faultless as possible.

 

Foreword

 

The Dhammapada of the Buddhists, which is well- known even to an ordinary reader, is now rightly included in the world literature. There is one work more, viz. the Suita Nipata, in Pali, It holds rather a better position, but. unfortunately, it is not yet so much appreciated as it should have been Indeed,·this single small book can sufficiently represent the whole of what is the hest b Buddhism. One of the special features of it is that it can hardly be regarded as sectarian, and as such can sefely be placed in everyone's hand. Like the Dhammapada, the Sutta Nipata is an anthology and contains, am on gathers, a large number of verses from the different Nikayas. The versos therein are edifying and inspiring and are revelations of truth. The language of the book shows unmistakably that some portions of it are far older than the Dhammapada. Asoka in his Bhabra Edict says that whatever was said by the Buddha was well-said; yet, he wants to" adduce those words of the Buddha, which according to him, might be for the long endurance of the Good Law. He then refers there to seven passages. expressing his desire that the monks and nuns as well as the laity, male and female, should listen to them and understand them. One of these seven passages is the Munigatha,' the song of the hermit.' This Munigatha is identical with the Munisutta, which the readers will find in the following pages of our Sutta-nipata ( 1. 12, vv. 207-221). It can thus rightly boast of containing at least one of the seven favourite passages of Asoka. It may also be added here, as Fausboll observes, that the Sutta nipata is "an important contribution to the right understanding of primitive Buddhism, for we see here a picture not of life in monasteries, hut of life of the hermits in its first stage. We have before us not the systematizing of thee later Buddhist-church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness .

 

The chief speciality of the present edition, by Prof. Bapat, is that it is printed for the first time in Devanagari characters. Pali works in Devanagari are badly wanted for Indian students, to whom even the Roman characters are not suitable, as our own experience shows. I discussed the matter, among others, with the late Prof. C. V. Rajwade, whose premature death has removed from us a real worker in the field of Pali literature, and the result was that he brought out a Devanagari edition of the first fifty Suttas (Mulapannasa) of the Majjhimanikaya with his friends. The present editor, Prof. Bapat. It is unfortunate  that he could not survive to see the present edition of the Sutta-Nipata, which he do much desired and attempted to prepare.

 

Introduction

 

What the Vedas are to the Hindus, the Koran to the Mohomadens and the Bible to the Christians, the Tipitaka (Sans. Tripitaka) is to the Buddhist. The Tipitaka consist of the three Pitakas of baskets, which form the Sacred Canon of the Buddhists. The three Pitakas are the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. The Sutta Pitaka purports to give, in a popular and interesting form, the general discussions or discourses of the Buddha or his disciples, on certain religious of philosophical tenets, or ethical on certain religious or philosophical tenets, or ethical principles of Buddhism. The Vinaya Pitaka gives the rules and regulations for illustrate the occasions, when the buddha was forced to lay them down, or was driven, by force of experience, to make certain modifications in not enticing or interesting to those who are not initiated into the orthodox ways of its expression. The inordinate love of an Indian mind for classifications, subdivisions and enumerations is abundantly clear in the books of the Abhidhamma Pitaka. The Study of these books involves a high training of istellect and sharping of memory.

 

All the books of the Tipitaka have not been composed at one and the same time. They represent the literary activitities among the Buddhist community, for about there centuries since Gotama Budda was accepted and recognised as the leader of a new school of religious reform; that is to say, since the foundation of his religious order -the Samgha. A major part of the Samyutta and Anguttara Nikavas is later than the Digha and Majjhima. Nikayas. In the Anguttara, there is a sutta based upon the death of the wife of Munda, a king of Magadha, who began to rule some fort 7 years after the Buddha's death. Some books of the Khuddska Nikaya also clearly reveal traces of later origin Books like the Peta-Vatthu and Vimana-Vatthu strike clearly distinct note. In the Peta-Vatthu (IV. 3.1.), the is a reference to a king Pingalaka, who is said to have reigned at Surat, soma 200 years after the Buddha. There is another reference (V. 2. ), in the same, to an event !fifty-six: years after the Buddha's death.

 

Similar lines of growth are discernible in the Vinave, .and Abhidhamma Pitakas also. One can very easily see ,that the Parivara, the fifth book of the Vinaya, is much later -than the other four books of the same, and that the Katha- Vatthu, also, is much later than the Dhamma-Sangani.

 

The traditional view of the Buddhists is that, immediately after the death of the Buddha his disciples, under the leader- ship of Maha-Kassapa, assembled at Rajagaha, and held a council of 500 -wise men. They decided to bring together all the teachings of the Buddha, and incorporat them into some fixed literary form, in order to prevent, as far as possible the cropping up of a serious difference of opinion, as to' whether any particular thing was sanctioned, or not, by the Buddha. King Ajatasattu helped these monks, and tradition says that the Dhamma (which is interpreted by a later commentator as including both the Sutta and Abhidhamma Pitakas ) was recited by Ananda, who was that chosen by the Buddha to be his personal attendant, and that the Vinaya was recited by Upali. A hundred years after this, another Council of 700 wise ms n 'was held at Vasali, to decide certain legal points which created a schism in the Buddhist Samgha, This time also the Tipitaka was recited and the teachings of the Buddha were red acted. One hundred' and thirty six years after this, i. e. two hundred and thirty-six year after the death of the Buddha, in the reign of the great Emperor Asoka, a third Council was had at Pataliputta, (modern Patana,) and, once more, there was a redaction of all the literary·material that was available till then. A special mention has been made of the Katha- Vatthu, the last book of the Abhidaamma-Pitaka, being recited by Moggali- putta Tissa There, who presided over the deliberat ions of that Council.

 

These are the only three Councils, which are recognised by the adherents of the The rawada school ( who were later on called as Hinayantsts ), to whom the Pali literature properly belongs.

 

Though western scholars, like Oldenberg and Karn; doubt the traditional historicity of the First Council, I believe, we can not deny the fact of such a Council itself. There is nothing unnatural in that the followers of & founder of a religion should assemble immediately after the death of their Master, to give a fixed literary form to his teachings. On the contrary, it appears improbable that they should at all have been indifferent to allow the teachings of their Master to perish, through lack of 'zeal on their part. I, however, do not think it probable that they could have recited all the existing books of the Tipitake, either in the First, or Second Council, for the simple reason that the Canon, as we have seen above, could not, then, have boon complete.

 

 

Sample Pages









The Sutta-Nipata

Item Code:
NAJ655
Cover:
Hardcover
Edition:
1990
Publisher:
Sri Satguru Publications
ISBN:
8170302323
Language:
Pali
Size:
8.5 inch x 5.5 inch
Pages:
212
Other Details:
Weight of the Book: 400 gms
Price:
$15.00   Shipping Free
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
The Sutta-Nipata

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 2038 times since 23rd Mar, 2016

About the Book

 

This book represents the whole of what is the best in Buddhism. The Sutta-Nipata is an anthology and contains among others, a large number of verses from the different Nikayas. The verses their in are edifying and inspiring and are revelations of truth. The study of the Sutta-Nipata is important from several points of view. It gives an authentic knowledge of the philosophical and ethical teachings of the Buddha and of the ideals of a Buddhist monk. It affords us a glimpse into the state of the Indian society some 2500 years ago. It tells us good deals of religious sects like the Samanas or the Brahamanas, and 'sometimes, in passing we find a reference to certain customs of the people. This is the first time that it is printed in Devanagari script. The other chief feature of the edition consists in this attempt to supply the parallel passages of the gathas. The present edition contains many indices which includes index of Gods, Persons, Sects and Peoples, Index of Places, Rivers, Countries, Mountains, Index of Similes and Metaphor, Index of subjects and Important words.

 

Preface

 

My experience, during the last six years of teaching Pali in Fergusson College, Poona, has led me to believe that foreign scripts like Sinhalese or Burmese, or even Roman, presented a great difficulty to students at the beginning of their Pali studies, and that the publication of Devanagari editions of as many Pali books as possible a, would go a long way to make the study of Pali popular, both among the students of Universities, as well as the readers of the public in general. My friend and colleague, the late Prof. C. V. Rajawade of Baroda, whose life was prematurely cut short in the spring of 1920 had informed me that he had already made a beginning to prepare a Devanagari edition of the Sutt a-Nipata, and I was under the impression, when I had to write an obituary nota on him, in the Annals of the Bhandarkar. Inatitute, Poona., published in July 1920 (vol. II Part I, p.84.85), that he had prepared an almost complete manuscript of a Devanagari edition of the Sutta Nipata: But, when I could actually see the manuscripts left behind by him, I found that he had prepared a copy of 1-77, 766-861, 976-1149 satanzas only. I thought it to be my sacred duty to complete the 'work which he had begun, and I requested his in the Principal V. K. Rajawada, to allow me to male use of his manuscripts and complete the work. I am glad to say that he readily consented; and left the manuscripts of his son at my disposal, for which act of kindness, I am highly obliged to him.

 

I approached the University of Bombay to give me some help, to enable me to complete the work left behind by the great Pali scholar, and publish it. I have a great pleasure to say that the syndicate readily responded and laid me under deep obligations by promising to give me partial help.

 

I am greatly indebted to Pandit Vidhushekhara Bhattacarya, Principal, Vishvabharati, Santiniketan & Bolpur, for having consented to write a foreword to this book, which originated with our common friend. I must express my thanks to Prof. N. K. Bhagwat, M. A. of St. Xavier"s. College, Bombay, who made me several useful suggestions, and who could make it possible for me to attach to the work a photo of the late Prof. Rajawado, I cannot forget to express my thanks to Pali students of Fergusson College, Poona, and especially to Mr. K. B. Sat he, B. A., for having helped me, to a great extent in preparing the copy for the press. And, last but not least, I have to tender my thanks to the Manager, Aryabhushana Press, Poona, for the great pains he took in keeping the printing of this book as faultless as possible.

 

Foreword

 

The Dhammapada of the Buddhists, which is well- known even to an ordinary reader, is now rightly included in the world literature. There is one work more, viz. the Suita Nipata, in Pali, It holds rather a better position, but. unfortunately, it is not yet so much appreciated as it should have been Indeed,·this single small book can sufficiently represent the whole of what is the hest b Buddhism. One of the special features of it is that it can hardly be regarded as sectarian, and as such can sefely be placed in everyone's hand. Like the Dhammapada, the Sutta Nipata is an anthology and contains, am on gathers, a large number of verses from the different Nikayas. The versos therein are edifying and inspiring and are revelations of truth. The language of the book shows unmistakably that some portions of it are far older than the Dhammapada. Asoka in his Bhabra Edict says that whatever was said by the Buddha was well-said; yet, he wants to" adduce those words of the Buddha, which according to him, might be for the long endurance of the Good Law. He then refers there to seven passages. expressing his desire that the monks and nuns as well as the laity, male and female, should listen to them and understand them. One of these seven passages is the Munigatha,' the song of the hermit.' This Munigatha is identical with the Munisutta, which the readers will find in the following pages of our Sutta-nipata ( 1. 12, vv. 207-221). It can thus rightly boast of containing at least one of the seven favourite passages of Asoka. It may also be added here, as Fausboll observes, that the Sutta nipata is "an important contribution to the right understanding of primitive Buddhism, for we see here a picture not of life in monasteries, hut of life of the hermits in its first stage. We have before us not the systematizing of thee later Buddhist-church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness .

 

The chief speciality of the present edition, by Prof. Bapat, is that it is printed for the first time in Devanagari characters. Pali works in Devanagari are badly wanted for Indian students, to whom even the Roman characters are not suitable, as our own experience shows. I discussed the matter, among others, with the late Prof. C. V. Rajwade, whose premature death has removed from us a real worker in the field of Pali literature, and the result was that he brought out a Devanagari edition of the first fifty Suttas (Mulapannasa) of the Majjhimanikaya with his friends. The present editor, Prof. Bapat. It is unfortunate  that he could not survive to see the present edition of the Sutta-Nipata, which he do much desired and attempted to prepare.

 

Introduction

 

What the Vedas are to the Hindus, the Koran to the Mohomadens and the Bible to the Christians, the Tipitaka (Sans. Tripitaka) is to the Buddhist. The Tipitaka consist of the three Pitakas of baskets, which form the Sacred Canon of the Buddhists. The three Pitakas are the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. The Sutta Pitaka purports to give, in a popular and interesting form, the general discussions or discourses of the Buddha or his disciples, on certain religious of philosophical tenets, or ethical on certain religious or philosophical tenets, or ethical principles of Buddhism. The Vinaya Pitaka gives the rules and regulations for illustrate the occasions, when the buddha was forced to lay them down, or was driven, by force of experience, to make certain modifications in not enticing or interesting to those who are not initiated into the orthodox ways of its expression. The inordinate love of an Indian mind for classifications, subdivisions and enumerations is abundantly clear in the books of the Abhidhamma Pitaka. The Study of these books involves a high training of istellect and sharping of memory.

 

All the books of the Tipitaka have not been composed at one and the same time. They represent the literary activitities among the Buddhist community, for about there centuries since Gotama Budda was accepted and recognised as the leader of a new school of religious reform; that is to say, since the foundation of his religious order -the Samgha. A major part of the Samyutta and Anguttara Nikavas is later than the Digha and Majjhima. Nikayas. In the Anguttara, there is a sutta based upon the death of the wife of Munda, a king of Magadha, who began to rule some fort 7 years after the Buddha's death. Some books of the Khuddska Nikaya also clearly reveal traces of later origin Books like the Peta-Vatthu and Vimana-Vatthu strike clearly distinct note. In the Peta-Vatthu (IV. 3.1.), the is a reference to a king Pingalaka, who is said to have reigned at Surat, soma 200 years after the Buddha. There is another reference (V. 2. ), in the same, to an event !fifty-six: years after the Buddha's death.

 

Similar lines of growth are discernible in the Vinave, .and Abhidhamma Pitakas also. One can very easily see ,that the Parivara, the fifth book of the Vinaya, is much later -than the other four books of the same, and that the Katha- Vatthu, also, is much later than the Dhamma-Sangani.

 

The traditional view of the Buddhists is that, immediately after the death of the Buddha his disciples, under the leader- ship of Maha-Kassapa, assembled at Rajagaha, and held a council of 500 -wise men. They decided to bring together all the teachings of the Buddha, and incorporat them into some fixed literary form, in order to prevent, as far as possible the cropping up of a serious difference of opinion, as to' whether any particular thing was sanctioned, or not, by the Buddha. King Ajatasattu helped these monks, and tradition says that the Dhamma (which is interpreted by a later commentator as including both the Sutta and Abhidhamma Pitakas ) was recited by Ananda, who was that chosen by the Buddha to be his personal attendant, and that the Vinaya was recited by Upali. A hundred years after this, another Council of 700 wise ms n 'was held at Vasali, to decide certain legal points which created a schism in the Buddhist Samgha, This time also the Tipitaka was recited and the teachings of the Buddha were red acted. One hundred' and thirty six years after this, i. e. two hundred and thirty-six year after the death of the Buddha, in the reign of the great Emperor Asoka, a third Council was had at Pataliputta, (modern Patana,) and, once more, there was a redaction of all the literary·material that was available till then. A special mention has been made of the Katha- Vatthu, the last book of the Abhidaamma-Pitaka, being recited by Moggali- putta Tissa There, who presided over the deliberat ions of that Council.

 

These are the only three Councils, which are recognised by the adherents of the The rawada school ( who were later on called as Hinayantsts ), to whom the Pali literature properly belongs.

 

Though western scholars, like Oldenberg and Karn; doubt the traditional historicity of the First Council, I believe, we can not deny the fact of such a Council itself. There is nothing unnatural in that the followers of & founder of a religion should assemble immediately after the death of their Master, to give a fixed literary form to his teachings. On the contrary, it appears improbable that they should at all have been indifferent to allow the teachings of their Master to perish, through lack of 'zeal on their part. I, however, do not think it probable that they could have recited all the existing books of the Tipitake, either in the First, or Second Council, for the simple reason that the Canon, as we have seen above, could not, then, have boon complete.

 

 

Sample Pages









Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Related Items

The Chinese Madhyama Agama and the Pali Majjhima Nikaya
Deal 10% Off
by Bhiksu Thich Minh Chau
Hardcover (Edition: 2009)
Motilal Banarsidas Publishers Pvt. Ltd.
Item Code: IDC159
$35.00$31.50
You save: $3.50 (10%)
Add to Cart
Buy Now
An Analytical Study Of Four Nikayas
by Dipak Kumar Barua
Hardcover (Edition: 2003)
Munshiram Manoharlal Publishers Pvt. Ltd.
Item Code: IDD903
$45.00
Add to Cart
Buy Now
Life in Ancient India (As Depicted in The Digha-Nikaya): An Old Book
by Dr. Chittaranjan Patra
Hardcover (Edition: 1996)
Punthi Pustak
Item Code: NAJ357
$27.00
Add to Cart
Buy Now
Ten Suttas From Digha Nikaya (Long Discourses of the Buddha)
Hardcover (Edition: 1999)
Sri Satguru Publications
Item Code: NAE175
$35.00
Add to Cart
Buy Now
Twenty-Five Suttas From Majjhimapannasa (A Rare Book)
Hardcover (Edition: 1991)
Sri Satguru Publications
Item Code: NAH298
$30.00
Add to Cart
Buy Now
STUDIES IN THE ORIGINS OF BUDDHISM
by GOVIND CHANDRA PANDE
Hardcover (Edition: 2015)
Motilal Banarsidas Publishers Pvt. Ltd.
Item Code: IDC304
$55.00
Add to Cart
Buy Now
The Dhammapada: A Collection of Verses
by F. Max Muller
Hardcover (Edition: 2004)
Motilal Banarsidass Publishers Pvt. Ltd, Delhi
Item Code: NAC394
$30.00
Add to Cart
Buy Now
THE PATH OF SERENITY AND INSIGHT
by HENEPOLA GUNARATANA
Paperback (Edition: 2016)
Motilal Banarsidass Publishers Pvt. Ltd
Item Code: IDC262
$26.00
Add to Cart
Buy Now

Testimonials

I recieved my Mahavir pendant today. It is wonderful. I was recently in Delhi and as it was a spiritual trip visiting Jain temples in Rajasthan, Agra, Rishikesh and Delhi i did not have the opportunity to shop much. The pendant is beautiful and i shall treasure it. I have attached a picture of me in India. Your country and the people will always be in my heart.
Evelyn, Desoto, Texas.
I received my Order this week, It's wonderful. I really thank you very much.
Antonio Freitas, Sao Paulo, Brazil.
I have been ordering from your site for several years and am always pleased with my orders and the time frame is lovely also. Thanks for being such a wonderful company.
Delia, USA
I recviced Book Air Parcel(Nadi-Astrology). I am glad to see this book. Thankx. Muhammad Arshad Nadeem Pakistan.
Muhammad Arshad Nadeem
It is always a great pleasure to return to Exotic India with its exquisit artwork, books and other items. As I said several times before, Exotic India is far more than a highly professional Indian online shop; it is in fact an excellent ambassador to the world for the splendour of Indian wisdom and spirituality. I wish a happy and successful New Year 2017 to Exotic India and its employees! You can be very proud of yourself!
Dr Michael Seeber (psychiatrist and psychotherapist, Essen/Germany)
My last order arrived in a reasonable amount of time, regarding the long way it had to take! I am glad to find this and some other ayurvedic remedy, as well as books and much other things at your online-store and I am looking forward to be your customer again, some time.
Andreas, Germany.
Намаскар! Честно говоря, сомневался. Но сегодня получил свой заказ. Порадовала упаковка, упаковано всё очень тщательно и аккуратно. Большое спасибо, как раз подарок к Новому Году! Namaskar! Frankly, I doubted. But today received my order. We were pleased with the packaging. Everything is packed carefully and accurately. Thank you very much, just a gift for the New Year!
Ruslan, Russia.
Thanks for the great sale!! It really helped me out. I love Exotic India.
Shannon, USA
I have got the 3 parcels with my order today and everything is perfect. Thank you very much for such a good packaging to protect the items and for your service.
Guadalupe, Spain
Great books! I am so glad you make them available to order, thank you!
Yevgen, USA
TRUSTe online privacy certification
Language:
Currency:
All rights reserved. Copyright 2017 © Exotic India