In the old Páli literature the name Dakkhinápatha would seem to indicate only a remote settlement or colony on the banks of the upper Godávarí. Thus, we are told that Bávarí had his hermitage in Dakkhinápatha territory, midway between the kingdoms of Assaka and Alaka (SN., vs.976). Elsewhere the name is coupled with Avanti as Avantidakkhinápatha and seems to refer, but more vaguely, to the same limited district. Vin.i.195, 196; ii.298. In J.v.133, however, Avanti is spoken of as a part of Dakkhinápatha (Dakkhinúpathe Avantirattha), but see J.iii.463, where Avantidakkhinápatha is spoken of.
The Sutta Nipáta Commentary (ii.580) seems to explain Dakkhinápatha as the road leading to the Dakkhinajanapada, while the Sumangala-Vilásiní (DA.i.265) takes Dakkhinápatha to be synonymous with Dakkhinajanapada and says that it was the district (janapada) south of the Ganges (Gangáya dakkhinato pákatajanapadam).
It is clear that, in the earlier literature at any rate, the word did not mean the whole country comprised in the modern word Dekkhan. It is possible that Dakkhinápatha was originally the name of the road which led southwards - the Aryan settlement at the end of the road, on the banks of the Godávarí being also called by the same name - and that later the road lent its name to the whole region through which it passed. (For a detailed description see Law: Geog. of Early Buddhism, pp.60ff). In the Petavatthu Commentary (PvA., p.133) the Damila country (Damilavisaya) is included in the Dakkhinápatha.
The Dakkhinápatha is famous in literature as the birthplace of strong bullocks (DhSA.141; NidA.16; DhA.iii.248, etc.). It held also a large number of ascetics (DA.i.265), and in the "southern districts" (Dakkhinesu janapadesu) people celebrated a feast called Dharana (A.v.216). See Dharana Sutta.