The term Dhamma in pali literature is a very profound word in both meaning and usage.

As a matter of fact it was divulged in various ways in many Athakathas. Athasalini athakatha fully explained the meaning of the term Dhamma as learning, cause, dignity, void of sentient life (Sattajiva)and further discussed the natural characteristics of it. According to its explanation, the Dhamma is to be called due to this circumstance which brings its nature, and it should be brought by causes but only by right way. Besides the above explanation, Pali Dictionary made some adds about the meaning of Dhmma as principle, wisdom, the thing to be understood, rightness, natural state, merit and solemnity. According to silakkhandha Athakatha Dhamma has a supreme quality which can lead one, who follows the Dhamma, to heavenly stage ultimate bliss, not causing to fall into evil state. The above statements are to be met with the propriety in Pali literature. More discussions may be made here. Ananda, the favorite disciple, knowing that the Buddha will attain into Mahaparinibbana after three months, was shocked with anxiety. If the Buddha does not remain alive, who will instruct world beings? The whole Buddha Sasana will arrive at the absence of the teacher. While Ananda states this, the Buddha said, "Ananda, I have preached and constituted Dhamma and Vinaya. They will be the great teachers not only for you but also posterities after my Parinibbana. Besides, after the Buddha passed away, Mahatheras became responsible for restoration of the whole Sasana. Some Bhikkhus like Subaddha started to critise the Sikkhapada (the monastic rules) prescribed by the Buddha, with contempt. Even they started to talk about the Buddha's Parinibbana with great elation. Being ocular to these events, Mahakassapa Mahathera seriously urged the assembly of sangha in Kushinagara, where the Buddha attained to Mahaparinibbana. Brethren, I exhort, let us hold Sanghiti(Sangha Council),before the Dhamma disappears, Adhamma ecerging, before Vinaya disappears, Aninaya emerging, before Dhammavadi decrease, Adhammavadi increasing and, before vinayavadi decrease, on seeing this fact Dhamma is not only the teacher of the Buddha Sasana on behalf of himself, but also if the Dhamma disappears, the Adhamma will appear in the world, and corruption will enhance, and Adhammawill increase, after then the Buddha Sasana and the whole world certainly will come to ruin. The Buddha founded the Sangha community with the five Vaggi at Migadavana near Varanasi. He laid down Dhammacakkapavattana Sutta and Anatta Lakkhana Sutta as his constitutional and philosophical doctrines in the stage of theory and practice in front of deities and men. Yassa and his 54friendsfrom Baranasi came into membership of Bhikkhu Sangha in a flash realizing the pure doctrines. The Buddha instructed those Bhikkhus for missionary works. Bhikkhus1 Not only I but also you have released from snares attached to deities and men, and became Arahantaship. Now go for propagation to various places for peace and welfare of deities and men in the world, and

preach the pure and noble Dhamma which is excellent in beginning, middle and end. Here we can see apparently the highest nobility and excellency of the Dhamma. Apart from this, keeping in mind the Dhamma of humanity ones who pay respect to the elders of morality, concentration and wisdom and the old, will be praised in this life and will approach to the heavenly stage in the next. Tundila Jataka also throws light that the Dhamma is just like clean lake where no dirtiness exists. In another place also Dhammadeva Putta Jataka states that in this world the Dhamma (justice) appears at the very outset, and the Adhamma (unjustice) appears later. Tesakuna Jataka instructed an Upadesa, "Dhammam cara Maharaja". Kings should follow the Dhamma (justice)in eight portions;(1)parents(2)wife,sons and daughters(3)friends and courtiers (4)troops (5)Village and Market town(6)City and pro vine(7)Samana Brhamana (8)and beasts. In the above quoted jataka it was further mentioned that followeing Dhaza jataka also says that the follower of the Dhamma can live in peace not only in this life but also in the next. Mahahamsa Jataka illustrates ten rules to be followed by kings. They are:are (1)Dana gift (Sila) ---Morality (3)Cage ----generosity-(4)Ajjva ---honesty (5)Maddava--mildness (6)Tapa---austerity (7) akkodha---non anger;lobing to all (8)Avihinsa ---Non-cruelty; kindness to weak (9)khanti---patient; forbearence (10)Avirodha--non-lailure public desire and welfare. Dighanikaya, Mahaparinibbana Sutta defines Satta Raja Aparihaniya Dhamma (seven factors pf Mpm-decline of the Kings and Princess admonished to Vijji princee by the Buddha at Sarandada Shrine in Vaisali. They are: 1.Frequent 2. Unity and harmony 3. Following the ancient tradition and culture 4.Respect to theold, and act as their advice. 5.Non-violate to the women and the weak 6.Freedom-right to all religions,(7)And undertaking responsibility for all religions devotees, whoever they are (foreigners or nationals) Sonananda Jataka gives notable evidence that these four 1.Dana -- charity, 2. Piyavaca-endearment speech, 3. Atthacariya-doing good and 4.samanattata-sociality(Vatthu Dhamma ) are giving the strong supports in making relationship for the world people as if the linch pin maintains the moving cart not to be in disorderly manner, or we may say that these four Dhammas are regard as the control of the human society. The explantion about Dhamma in Milinda Pannha is strange and very interesting. the good becoming fully enlighterned established Dhammanagara (the city of Dhamma). weapon, believing -pole, mindfullness-guard, knowledge spire, Suttannta-short- cut, abhidhamma -four crossing road, Vinaya-decision,

and Satipathana-main road. In that Dhammanagara Suttantadhara, Vinyadhara and Abhidhmma-dhara , Dhammakathika etc. lived. On seeing a well-founded house, we can know the ability of the carpenter. Just like so we can understand the enlightened one by seeing this Dhammagara's excellency. Hiri (shme from misconduct)and Otappa (fear from misconduct) are the Loka Pala Dhamma (the Dhama which maintains the world). If these Hiri and Otappa did not safeguard the world, it will be perplexed and destroyed sestroyed like the world of animal. This is fully stated in Dukanipata, Lokapala Sutta, Anguttara Nikaya. Tikanipata, paloka Sutta also fully confirms if Dhamma is not restoredor kept, the world will be demolished, and (1)Visamalobha, (2) Miccha Dhammapareta and (3)Adhammraga will be coming up in this world. Visamalobha meana one wants more than what he earns. Micchadhammapareta means false notion,false seeing and false believing. Adhammaraga purports sexual passion on unadullterous step-mother,step-father, daughter,sons sisters etc. Likewise, in Devadhamma Jataka Hiri and Otappa are calledSukha Dhamma (pure Dhamma )or Deva Dhamma. If we count or make countable are 84,000 Dhammakkhandha. There are some other distinctions concerning Dhamma. TheBuddha gave the Dhamma inherit to Rahula, his son, although the latter demanded the material legacy. The Buddha emphasised his followers to be benficiary of the Dhamma in Dhamadayada Sutta of Mulapannasa. Vinaya Mahava reveals this fact. To live without support is suffering. It will be good to depend on some one. As he did not see any one who can be greather than him in Sila, Samadhi and Panna, the Buddha relied on the Dhamma which made him enlightened, although he searched at the time of be coming enlightened one for some one to whom he could look. The Buddha bestowed the Dhammadasa (mirror ofDhamma )on human beings and deities. Dhamma is the mirror. Mahaparinibba Sutta sescribed the real facts of all things reflect in this Dhamma mirror. In Mangala Sutta it is said that hearing, discussing and exerting the Dhamma is an excellent blessing and it adds further that in human life every body has the 8 kinds of the regulation of the world (eight Lokadhamma)They are:-1.Labha (acquisition)2. Alabha (non-acquisition 3.Yasa (glory) 4. Ayasa nonglory 5.Ninda (blame ) 6.Pasnnsa (Prise) 7Sukha (biss)8. Dukkha (distress)

Furthermore, there is an important instruction to all that, thouhg these eight Dhammas are inevitable to us, we should not keep in our mind shocking, anxiety , dirtiness and harm. Any one who wants to be the Buddha or Arahanta, mustfollow the four procedures of Satipathana. Dhamma included in these procedures of Satipathana. In Anguttara Nikaya, Ekanipata, Etadaggavagga, it is noted that punna (mantani putta). Mahakccayana, Mahakumarakassapa, Bhikkhuni Dhamadinna. and citta (gahapati) Upasaka attained Etadaga (a pre-eminent position) applauded by the Buddha, due to their prominent ability on preaching the Dhamma. The ethics which illustrates the Dhama's nature in many aspects in Dhammapada containing 423 Verses.Some discussions are to be applied here. Although all things grow old and fall into cessation, yet the Dhamma of the good never grows old and cease. It is always new and fresh. This statement comes in verse No. 151, Verse No. 168 illustrates that the person who observes the Dhamma lives in peace both in this and next life. This description tallies with the adduce of Dhammadhaza Jataka. Dhammadana (dhamma-gift) excels all other dana (gifts), Dhammarasa (Dhamma flavour)excels all other rasa(flabours), and Dhammarati (pleasure in Dhamma )excels all other pleasures. Verse no. 354. Eightfold Magganga (path)is the best in all, four sacca is the best of all, Viragadhamma (non-attachement) in the best of state, and the Buddha is the best of all beings. Verse No.273. Dhammapada, further, describes that all Dhamma including Nibbana is Anattadhamma. Verse No.270. Buddha preached Vakkli Bhikkhu that the person who sees me, does not see the Dhamma. Only the person who sees the Dhamma, sees me as well. In many dissscourse the Buddha often emphasised that the Dhamma Vinaya or Satthusasana (the teachings of theBuddha ) has only one essence and flavour of freedom (Vimuttirasa), as just great ocean has only one salty taste, though it was flooded over with different tasted water flowing from the 5 great rivers and 500 small ones. In this fact it is embodied that Dhamma never accept disharmony and subject. It grasps the unity and freedom. In Vinay Pitaka, Culavagga Pali, Bhikkhuni Sangha, that the essence of the Dhamma Vinaya or Satthusasana is to eliminate Raga (desire)and attachment, to

abandon the cycle of rebirh, to be in contentment, to enjoy self in seclude place, to be laborious and to ease in career. In short, Dhamma has 6 characteristics. they are:1. 2. 3. 4. 5. 6. well-preach resuting at present effecting at any time that can invite every man to come and see; open to all that should be kept in mind and that will be convinced by only the Good.

Thus we can find oviously the excellency of Dhamma in pali literature. Neverthless, Mulapannasa Pali, Mulapariyaya Sutta wars that one should not attach this Dhamma with craving, conceit, false beieving and Alagaddupama Sutta embodiest this fact that the person who crosses the stream or the river by a raft, will take the raft no more, thinking this raft is great helper to me, after arriving his destination. He will have ot leave it there. Justlike so the person who practices the Dhamma as a procedure must deseart it whatever it is, when he arrives his destination, Nibbana. He should not attach this is my Dhamm. Here Dhamma likens to the raft. If we take conclusion considering all the above references, Dhamma is the truth of the world,and that truth was handled by Buddha, pacceka Buddha. and the Good etc. Moreover, the truth is the resort of those noble and excellent persons. The truth isa light leading the world. Wallers under the truth light must arriveat peace and tranquility. So long as we oberve the Dhamma or the truth, there will be no severe quarrelling, no o corruptions, no conflicts, no cruel massacres. So far if we see the world, in almost all countries there are continous fighting, cruelty, killing, corruptions, excruciations, harassments, oppresses etc. Especially we are getting the sight of oppression on innocent people committed by the powerful strata by resorting to their power, though we do not want to see. The reason of this happening is that they handle Adhamma by turning the Dhamma away. It should be realized by all of us what Dhammas were pursued by the Good for peaceand welfare of the world. These Dhammas are:-1.Saddha (faith) 2.Sila (Morlity)

3.Suta(learning) 4.Caga (generosity) 5.Panna (wisdom) 6.Hiri (shame from misconduct) 7.Ottapa (fear from misconduct ) These are also called the seven wealth of the Good or, In other way if we add sati (mindfulness) and Viriya (effort)in place of sila and Caga, they become the seven Saddhamma (the regulations of the Good). It is, therefore, clear that our Dhamma Loka (The Truth World) purports the world which should be flourished with the above quoted seven wealth and seven regulations of the Good, and eventually we mean all meitorious deeds.