The Mangala Sutta:

Analysis from the modern perspectives of Positive Psychology and New Atheism
URMI CHANDA-VAZ
Masters Program in Ancient Indian Culture, Semester 3, Paper: Pali,
St. Xavier's College, Mumbai, #031, October 2015
urmi.chanda@gmail.com
Abstract
Theravada Buddhism is deemed both, an atheistic and practical religion. In the context of oppressive
cultural systems of the Vedic period, Buddhism's appeal lay in its rationality and feasibility. The lay
person of 6th century BCE India could easily practice most of Buddha's teachings, which had none of
the esoteric complexities of Upanishadic discourse. One sterling example of practical teaching is found
in the Mangala Sutta. This short yet profoundly effective composition at once dispels superstitions and
reinforces positive psychology. The modern branch of Positive Psychology, which focuses on personal
growth, resounds Buddha's ancient life lessons. The same is true of New Atheism, which actively
rejects religion in favour of rational thought and secular moralism. This short paper aims to analyse
the Mangala Sutta from the points of view of these two modern schools of thought.

Introduction
Suttas or aphorisms are a major component of Buddhist canonical literature, which proffer moral and
philosophical lessons. In fact, of the three main baskets of knowledge or Tipiaka, one is dedicated
entirely to suttas and is therefore called the Sutta Piaka. The Sutta Piaka contains over a thousand
suttas or teachings by the Buddha or his closest disciples. This piaka is divided into five nikyas or
collections namely:

Digha Nikya, the long discourses

Majjhima Nikya, the middle-length discourses
Samyutta Nikya, the connected discourses
Aguttara Nikya, the numerical discourses
Khuddaka Nikya, the minor collection

The Mangala Sutta occurs twice in the Khuddaka Nikya; once in the Khuddaka Pha, and again in the
Sutta Nipta, where it is known as the Mahmagala Sutta. In the Sutta Nipta, it is classified as one
of the Paritta Suttas, which are verses chanted for protection. The use of incantations or mantras for
safeguarding oneself from harm may sound like something of a superstitious/ religious practice, but
the truth is far from it.
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The content of the Mangala Sutta

A closer view of the Mangala Sutta reveals how it has nothing to do with religious beliefs or practices.
It is a set of 12 verses (and an opening stanza) with deceptively simple yet deeply empowering
messages. If one chants the sutta to protect oneself from human foibles and frailties rather than 'evil
forces', it can certainly be a Paritta Sutta. The gist of the Sutta based on a translation by Narada Thera
from the site, Access to Insight dot Org, is as follows.
The gods once went to the Buddha, asking Him to enlighten them about the most auspicious things.
The Buddha preached that one must not associate with fools, but keep the company of and honour
wise men. One must live in a good locality and set oneself on the right course. Continuous learning,
skill, discipline and good speech are extolled as auspicious, so is looking after one's family. Generosity,
blameless actions, avoidance of evil and intoxicants are recommended. The Buddha also advises one
to inculcate qualities of reverence, humility, contentment and gratitude. The importance of hearing the
right things, observing the way of holy men, and learning patience & compliance is stressed upon.
Finally, the Buddha says that adherence to the Four Noble Truths, and living a holy life of restraint help
keep one's mind stable and sinless in the face of all difficulties. Those who practice these auspicious
things gain happiness and emerge victorious in life.
Mangala Sutta and Positive Psychology
As can be seen in the gist above, the message of the sutta is straightforward and simple with a lot of
positive reinforcements. Reinforcements play a very important role in psychology and are defined as
stimuli that can either strengthen or weaken certain behaviours. The realm of psychology talks of
both, positive and negative reinforcements but we shall consider only the positive aspect here, with
respect to the emerging new field of Positive Psychology.
Traditionally, the field of psychological studies and treatments have centered around people's negative
life events. Remedial action is usually sought for the mental and emotional damage caused to people
due to troubling events and circumstances in their lives. Positive Psychologists believe that positive
events play an equal role in the shaping of a person's life experiences, but are not given their due.
Positive Psychology has been defined1 by Gable & Heidt as the study of conditions and processes that
contribute to the flourishing or optimal functioning of people, groups and institutions. American
psychologist, Martin Seligman's three pillars2 of positive psychology include:
1) Positive subjective experiences (such as joy, happiness, contentment, optimism and hope)
2) Positive individual characteristics (such as personal strengths and human virtues that promote
mental health)
3) Positive social institutions and communities that contribute to individual health and happiness
Further Seligman proposed that 'happiness' as the focal point of positive psychology can be broken
1 Baumgardner, S., & Crothers, M. (2015). What is Positive Psychology? In Positive Psychology (p. 9). Pearson Education
International.
2 Ibid.
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down into a 'pleasant life', 'engaged life' and 'meaningful life'.

The Mangala Sutta, seen from the framework of the above definition, makes it amply clear that the
Buddha addressed all three pillars of positive psychology in his discourse. In verses 2 and 4, the
Buddha suggests that one should live in a good locality and engage in the kind of livelihood that is
fulfilling. While the Buddhist ideas of kamma (past deeds) and ethics underlie these two points, the
primary focus is on an individual's happiness. Good surroundings and a gratifying occupation can go a
great way in creating positive subjective experiences.
Verses 9 and 10 assert the importance of developing virtues such as reverence, humility, contentment,
gratitude, patience and compliance. This corresponds to the second pillar of positive psychology
whereby the development of positive individual characteristics is needed for a happy life. Vinaya or
discipline is in fact one of the most important aspects of a practising Buddhist. The entire Vinaya
Piaka is dedicated to rules and regulations for the order or monks and also for lay practitioners. A
good character through disciplined practice of virtuous behavior forms the cornerstone of a happy life.
The third pillar of positive psychology viz. positive social institutions is also well represented in the
Mangala Sutta. In verses 5 and 6, the Buddha says that one must take care of one's parents and extend
loving care and generosity towards ones relatives too. Doing one's duties towards one's first circle of
social connections ensures a strong support system. When physical, emotional, mental and material
needs are taken care of in a positive environment, happiness cannot be far.
Mangala Sutta and New Atheism
New Atheism is a new age movement, which not just rejects the idea of God but actively repels it. Its
proponents believe that religion should not simply be tolerated but should be countered, criticized,
and exposed by rational argument wherever its influence arises 3. The movement is a of a
sociopolitical nature and is fronted by four prominent authors namely Richard Dawkins, Christopher
Hitchens, Daniel Dennett, and Sam Harris. It movement started forming early in the first decade of the
21st century with the publication of hugely successful books like 'The God Delusion' by Dawkins (2006).
Other popular books of this genre include Sam Harris' 'The End of Faith: Religion, Terror, and the
Future of Reason' (2004), 'Breaking the Spell: Religion as a Natural Phenomenon by Daniel Dennett
(2006) and 'God Is Not Great: How Religion Poisons Everything' by Christopher Hitchens (2007).
The primary focus of New Atheism is active antitheism. However, we shall focus on the ethical aspects
for the sake of this paper. It is this moral stand of New Atheists that distinguishes them from famous
firsts like Sartre and Nietzsche. Their moral secularism presupposes a natural morality among human
beings that is independent of any religious motivations. According to Sam Harris, 'questions of right
and wrong are really questions about the happiness and suffering of sentient creatures 4'.

3 Hooper, S. (2006, November 9). The Rise of the New Atheists. Retrieved October 16, 2015, from CNN International.
http://edition.cnn.com/2006/WORLD/europe/11/08/atheism.feature/index.html
4 Taylor, J. (n.d.). Internet Encyclopedia of Philosophy. Retrieved October 16, 2015, from http://www.iep.utm.edu/natheis/#H5
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Harris' statement revolves around three central ideas: Morality, Suffering and Happiness. Buddhist
teachings have long addressed issues related to these ideas and even the smallest of suttas such as
the Mangala Sutta offers an easy prescription to deal with them. The sutta is simply a code of ethics
which gives a list of dos and don'ts to avoid suffering on one hand and attain happiness on the other.
Verses 1, 7 and 10 include prohibitions like avoiding the company of foolish men, consumption of
liquor and committing any evil acts. Refraining from these activities is likely to reduce suffering of the
body and mind. Further, living a righteous life of blameless actions, good speech, partaking of
discourses on Dhamma, observing the lives of holy men, practicing self-restraint and following the
Four Noble Truths are prescriptive in nature and occur in verses 3, 7, 8, 9 and 10. All this advice is
moral and secular in nature, much like the formula of New Atheists.
These aphorisms have been called 'auspicious signs' by the Buddha, not in the manner of symbols but
actions. He asserts that the only good signs one needs for a happy life is living by a basic moral code.
There is no need to worship gods, look for favourable stars or adorn houses with sacred symbols for
the sake of auspiciousness. The power of a happy, engaged and purposeful life was put in the hands of
a common man by the Buddha more than 2500 years ago, just the way the New Atheists are doing
today.
Conclusion
The last verse of the sutta proclaims with a flourish that whoever performs these auspicious deeds will
be undefeated by every enemy and and gain happiness everywhere. Like Positive Psychology and New
Atheism, it reinforces a secular and ethical message. The Mangala Sutta is both, fundamental and
profound, which explains its appeal. Thousands of years after Buddha preached the Mangala Sutta, its
universal wisdom keeps resurfacing in the garb of new age philosophies. Its applications in daily living,
popular culture and professional mental health practice are wide. There is a wealth of resources in
religion that can aid therapy, without compromising its scientific method. Truth, after all, is eternal.