[Verse 1]
Like a serpent shedding skin,
We release what binds the heart.
Let the fire of anger fade,
Let a wiser life now start.
Craving once became a chain,
But we learn to let it go.
Seeing change within all things,
We discover what we know.
[Pre-Chorus]
Wealth cannot bring lasting peace
When the heart still holds too tight.
Love need not become a prison
When compassion guides the light.
Life is changing every moment,
Nothing stays forever still.
Let the old attachments fall,
Walk with wisdom and goodwill.
[Chorus]
Shed the skin of the heart,
Let the burdens fall away.
Leave behind the anger,
Let compassion lead the way.
May all living beings
Find safety, peace, and light.
Walk the path of wisdom,
Turn the darkness into sight.
[Verse 2]
When the road is long and lonely,
When the world is filled with fear,
May we walk without harming,
May the truth remain sincere.
With devotion, strength, and wisdom,
With a calm and disciplined mind,
We can loosen every chain
That keeps suffering entwined.
[Chorus]
Shed the skin of the heart,
Let the burdens fall away.
Leave behind the anger,
Let compassion lead the way.
May all living beings
Find safety, peace, and light.
Walk the path of wisdom,
Turn the darkness into sight.
[Bridge]
No birth can make us noble,
No wealth can make us free.
Our actions shape our journey,
Our wisdom lets us see.
When craving loses power,
When hatred disappears,
The mind becomes more peaceful,
And freedom draws us near.
[Final Chorus]
Shed the skin of the heart,
Let attachment fade away.
With compassion for all beings,
Let wisdom light the way.
Twelve teachings, one direction,
From delusion into truth.
May the heart be free and peaceful,
May the path lead us to peace.
[Outro]
Let go.
Be kind.
See clearly.
Walk in peace.
The Uraga Vagga: Twelve Teachings on Letting Go, Compassion, and Wisdom
A collection of twelve discourses presents a path from anger, craving, and attachment toward ethical conduct, loving-kindness, wisdom, and inner freedom.
The Uraga Vagga, the first chapter of the Sutta Nipata in Volume 25 of the Pali Canon, contains twelve discourses: the Uraga Sutta, Dhaniya Sutta, Khaggavisana Sutta, Kasibharadvaja Sutta, Cunda Sutta, Parabhava Sutta, Vasala Sutta, Metta Sutta, Hemavata Sutta, Alavaka Sutta, Vijaya Sutta, and Muni Sutta.
The Uraga Sutta uses the image of a snake shedding its old skin as a metaphor for abandoning defilements. Anger, sensual attachment, craving, conceit, hindrances, and unwholesome roots are presented as conditions that bind the mind. The practitioner is encouraged to understand impermanence and gradually release attachment.
The Dhaniya Sutta contrasts material security with inner freedom. Dhaniya, a cattle herder, speaks of food, milk, cattle, family, and shelter. The Buddha responds by emphasizing freedom from anger, well-trained consciousness, and the absence of attachment. The discourse points to the difference between possessing things and being liberated from dependence upon them.
The Khaggavisana Sutta emphasizes non-harming and independence. The image of the rhinoceros horn represents a person who seeks solitude and freedom from excessive attachment. The teaching does not simply reject human relationships; rather, it warns against allowing attachment and emotional dependence to become causes of suffering.
The Kasibharadvaja Sutta presents spiritual practice through the metaphor of farming. Faith, effort, wisdom, and disciplined practice are compared with the elements required to cultivate a field. The external act of farming becomes a metaphor for cultivating the mind until liberation is realized.
The Cunda Sutta describes four kinds of ascetics: one who has conquered defilements through the path, one who teaches the path to others, one who practices within the path, and one who harms or corrupts the path. The teaching emphasizes that spiritual worth depends upon conduct and practice rather than merely on external status.
The Parabhava Sutta describes causes of decline. Disrespect, anger, stinginess, attachment to wealth, association with unwholesome people, and neglect of ethical principles are presented as conditions that can lead a person toward deterioration. The discourse therefore serves as a framework for self-examination.
The Vasala Sutta examines the meaning of a morally degraded person. The teaching emphasizes conduct rather than birth as the basis for moral evaluation. Harmful actions, false speech, anger, and misconduct define destructive behavior, while good conduct reflects genuine human worth.
The Metta Sutta presents the cultivation of loving-kindness. The practitioner is encouraged to be honest, gentle, humble, content, disciplined, and peaceful, while extending goodwill toward all living beings. The central aspiration is that all beings may be happy, safe, and free from suffering.
The Hemavata Sutta presents a dialogue involving celestial beings and the Buddha. Questions concerning the mind, pleasant and unpleasant experiences, fear, and liberation lead toward a deeper understanding of how wisdom and mental training can overcome suffering.
The Alavaka Sutta is a dialogue between the Buddha and the being Alavaka. Its questions concern faith, effort, wisdom, good conduct, and the qualities necessary for a meaningful life. The discourse presents inner virtue and wisdom as essential forms of human wealth.
The Vijaya Sutta encourages contemplation of the body according to reality. By examining the physical body and its changing and impure aspects, the practitioner weakens attachment to physical appearance. The teaching also challenges pride and contempt based upon outward appearance.
The Muni Sutta describes the sage as one who is peaceful, restrained, and no longer dominated by craving, anger, or delusion. The true sage develops inner discipline and wisdom and gradually becomes free from the bonds that cause suffering.
Taken together, the twelve discourses of the Uraga Vagga present a coherent movement from attachment to letting go, from defilement to wisdom, and from harmfulness to loving-kindness.
Their teachings remain relevant to contemporary life. They can be applied to the management of anger, reduction of excessive attachment to possessions and status, wise relationships, respect for others, freedom from prejudice, and the cultivation of compassion.
The Uraga Vagga can therefore be understood as a practical map of mental development: recognizing the causes of suffering, weakening attachment, cultivating ethical conduct, developing loving-kindness, and awakening wisdom. Its central direction is toward inner freedom and the understanding of life as it truly is.
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