Kodha Vagga: Anger (Verses 221–234) – Lyrics in English with Meaning & PDF

Verses

221. Kodham jahe vippajaheyya mānam, saññojanam sabbamatikkameyya. Tam nāmarūpasmim asajjamānam, akiñcanam nānupatanti dukkhā.

What it means

221. Give up anger, abandon conceit, and overcome every single fetter! Sufferings never befall one who clings not to mind-and-body and is free from possession.

Verse 1

222. Yo ve uppatitam kodham, ratham bhantam-va vāraye. Tam-aham sārathim brūmi, rasmiggāho itaro jano.

What it means

222. Whoever restrains rising anger as one halts a careening chariot—him alone do I call a genuine charioteer; other people are merely rein-holders.

Verse 2

223. Akkodhena jine kodham, asādhum sādhunā jine. Jine kadariyam dānena, saccen-ālikavādinam.

What it means

223. Overcome anger with non-anger (loving-kindness), conquer evil with good, conquer the miser with generosity, and conquer the liar with truth.

Verse 3

224. Saccam bhane na kujjheyya, dajjā appasmim-pi yācito. Etehi tīhi thānehi, gacche devāna santike.

What it means

224. Speak the truth, yield not to anger, and give when asked even from a little; by these three virtues one goes to the presence of the gods.

Verse 4

225. Ahimsakā ye munayo, niccam kāyena samvutā. Te yanti accutam thānam, yattha gantvā na socare.

What it means

225. Those sages who do no harm and are ever restrained in body go to the Deathless state (Nibbāna), where having gone they mourn no more.

Verse 5

226. Sadā jāgaramānānam, ahorattānusikkhinam. Nibbānam adhimuttānam, attham gacchanti āsavā.

What it means

226. In those who are ever vigilant, training themselves day and night, who are resolutely dedicated to Nibbāna, all defilements come to an end.

Verse 6

227. Porānam-etam atula, netam ajjatanām-iva. Nindanti tunhim-āsīnam, nindanti bahubhāninam. Mitabhānim-pi nindanti, n-atthi loke anindito.

What it means

227. O Atula, this is an ancient saying, not of today only: they blame the one who sits silent, they blame the one who speaks much, they even blame the one who speaks moderately. There is no one in this world unblamed.

Verse 7

228. Na cāhu na ca bhavissati, na c-etarahi vijjati. Ekantam nindito poso, ekantam vā pasamsito.

What it means

228. There never was, nor will there ever be, nor is there now to be found, anyone who is wholly blamed or wholly praised.

Verse 8

229. Yañce viññū pasamsanti, anuvicca suve suve. Acchiddavuttim medhāvim, paññāsīlasamāhitam.

What it means

229. But the person whom the wise praise after observing day after day—flawless in conduct, intelligent, and endowed with wisdom and moral virtue...

Verse 9

230. Nikkham jambonadasseva, ko tam ninditum-arahati. Devāpi nam pasamsanti, brahmunāpi pasamsito.

What it means

230. ...Who dares to blame such a one, refined like a coin of pure Jambu gold? Even the devas praise him, and he is praised even by Brahmā.

Verse 10

231. Kāyappakopam rakkheyya, kāyena samvuto siyā. Kāyaduccaritam hitvā, kāyena sucaritam care.

What it means

231. Guard against bodily anger; be controlled in body. Abandoning bodily misconduct, practice good conduct with the body.

Verse 11

232. Vacīpakopam rakkheyya, vācāya samvuto siyā. Vacīduccaritam hitvā, vācāya sucaritam care.

What it means

232. Guard against verbal anger; be controlled in speech. Abandoning verbal misconduct, practice good conduct in speech.

Verse 12

233. Manopakopam rakkheyya, manasā samvuto siyā. Manoduccaritam hitvā, manasā sucaritam care.

What it means

233. Guard against mental anger; be controlled in mind. Abandoning mental misconduct, practice good conduct with the mind.

Verse 13

234. Kāyena samvutā dhīrā, atho vācāya samvutā. Manasā samvutā dhīrā, te ve suparisamvutā.

What it means

234. The wise are controlled in body, and likewise controlled in speech; the wise are controlled in mind—they indeed are thoroughly well-controlled.

Verse 14

Background

This chapter belongs to the Pali Dhammapada (Khuddaka Nikaya, Pali Canon), Kodha Vagga, verses 221–234. Spoken by the Buddha across Sāvatthi and Rājagaha, these verses addressed common spiritual crises involving temper, insults, and societal censure. Verse 221 was prompted by Princess Rohinī who suffered from a skin disease born of past jealousy and wrath. Verse 223 was spoken regarding Uttarā, whose steadfast loving-kindness disarmed the wrath of the courtesan Sirimā. Verses 227–228 were addressed to the lay disciple Atula, who complained that everyone in the world is criticized regardless of whether they speak much, speak little, or remain silent.

About this Text

Composed by: Gautama Buddha · Founder of Buddhism · c. 5th–6th century BCE, Northern India/Nepal

Born Siddhartha Gautama in Lumbini, he attained enlightenment and spent the rest of his life teaching the Dhamma across northern India. His discourses (Suttas), preserved orally for generations before being written down in the Pali Canon, form the doctrinal foundation of Buddhism.

More by Gautama Buddha

The Three Refuges: Taking Refuge in the Triple Gem The Discourse on Loving-Kindness (Mettā Sutta)A Dedication of Merit to Departed Relatives The Chapter on the Mind (Cittavagga)The Discourse on the Jewels (Ratana Sutta)The Twin Verses (Yamaka Vagga) from the Dhammapada

Did You Know?

The True Charioteer (Verse 222)

Whoever restrains rising anger as one halts a swerving chariot—him I call a genuine charioteer; other people merely hold the reins.

The Fourfold Victory (Verse 223)

Overcome anger with non-anger (metta/love); overcome evil with good; overcome the miser with generous giving; overcome the liar with unshakable truth.

Universal Criticism (Verses 227–228)

This is an ancient reality: people blame the silent, they blame the talkative, and they blame the moderate. There never was, nor will there ever be, nor is there now, anyone who is wholly blamed or wholly praised.

Three Paths to the Gods (Verse 224)

Speak the truth, do not surrender to wrath, and give whenever asked even from a meager portion; by these three virtues one journeys into the presence of the devas.