The Tham Vessantara-jAtaka - Khamkoo

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eautiful girl in the land. Then the great king of the Sivi brought her for his son, the prince SaGjaya whom he made a king and PhussadI was made the chief queen, the highest in rank of sixteen thousand women. So it is said: Tato cutA sA phussati khattiye upapajjatha jetutaramhi nagare saGjaye nasa mAgamIti : PhussadI came down from that state and was born in a royal family of Sivi, in the city of Jetuttara and she was married to SaGjaya. SA phussati : SaGjaya loved PhussadI, who was with a great group of attendants dearly. Atha sakko devarAjA : Sakka took note and saw that nine of the boons granted to PhussadI were fulfilled. But one, the promise of a son is not yet fulfilled. This I will fulfill for her. TadA bodhisatto : At that time the Great Being was living in the heaven of the thirty three gods, and his life span in the heaven was running out. Realizing this, Sakka approached him and said: Lord, it is high time for you to go to the world of men. You are to be conceived in the womb of PhussadI, chief queen of the king of Sivi. So Sakko : With these words, asking the consent of the Great Being and the sixty thousand sons of gods, who were due to fall from that heaven, he returned to his own dwelling. TadA : At that time, the Great Being came down and was conceived in PhussadI’s womb and the other gods were conceived in the homes of sixty thousand ministers. MahA satto : When the Great Being was conceived in her womb, PhussadI desired to have six alms-halls built, at the four gates of the city, in the middle of the city and at the gate of her palace. And each day she distributed six hundred thousand gold coins. When the king knew of her desire, he consulted the fortune-tellers. They said: “Great king, the queen is pregnant with a being who is devoted to almsgiving. He will never be satisfied with giving.” TaM sutvA : Hearing this King SaGjaya was pleased and made a practice of giving as before said. Tato pathAya : From the time of the 232
123 Bodhisatta’s conception, there was no end to the king’s income, because of the king’s merit, people throughout the whole of India, sent him presents. DevI mahante : When the tenth lunar month of her pregnancy was completed, the queen while carrying the child in her womb, with a large company of attendants, wished to visit the city. She informed the king who caused the city to be decorated like a city of the gods. The king placed her in the finest chariot, and made a tour encircling the city right-wise. As she arrived at the middle of the street where the Vessa lived, she felt the pain of the labour. They informed the king about her pain and the king ordered a lying chamber to be made right there in the street of the Vessas and had her taken to it. And then she gave birth to a son. Tena vuttaM : Therefore, the Buddha spoke thus: “Dasa mAse dhArayitvA karonti puraM padakkhiBaM vessAnaM vIthiyA majjhe janeti phussati mamaMti” : “Dear 124 SAriputta, for the ten months she carried me, while she visited the city in the middle of the Vessa Street, PhussadI gave birth to me”. MahA satto : The Great Being came from his mother’s womb in purity, wide-eyed and holding out his hand to his mother and said thus: “Amma tAta : Mother, I wish to make a gift; is there anything?” Atha sA Phussati : At that time, PhussadI replied thus: “Yes, my son, give as you will,” and handed him a purse of a thousand gold coins into the outstretched hand. MahA satto : The Great Being as soon as he was born, he spoke on three occasions: in his Ummagga birth, in this birth, and in his final birth. On his naming day, because he was born in the Vessa Street, they gave him the name Vessantara. Therefore, the Buddha spoke: Na meyhaM mattikaM nAmaM napi pe tikasaM bhavaM jAtomhi vessa vIthiyA tasmA vessantaro ahunti : “Dear SAriputta, my name does not come from my mother’s, nor from my father’s but as I was born in the street of Vessa, so my name was called Vessantara”. JAti divase : On the very day of his birth 233
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The Tham Vessantara-jAtaka A critic
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The Tham Vessantara-jAtaka A critic
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7.5 How monks are trained for the c
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Part One Chapter One Introduction A
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Cha: Nā Wi We - stands for Chantha
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and gave Dhamma talks to his family
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death. But Prince Chandakumāra, le
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and formed the object of annual ass
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editorship of Cowell into six volum
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elieved to have taken place over th
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ulers, along with one hundred membe
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This said, it is, again, not clear
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This study is divided into two part
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important religious performances to
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Chapter Two Buddhist Literature and
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the teaching: the DIgha-nikAya, a c
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one of the nine ANgas 11 or divisio
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in the metrical pieces, and ultimat
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stated that in the time of the Cull
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existence of JAtaka tales as early
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notably in the Milindapanha.” 40
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All religious preachers always take
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teaches us the virtue of renunciati
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The JAtaka stories have much influe
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Mongkut, the future King Rama IV, w
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Anuradhapura, in the first century
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Chapter Three The JAtakas and their
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National and religious festivals an
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of this poem are known among the Si
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outstanding examples of this style
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In Sri Lanka, a scheme of JAtaka sc
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King, Vessantara who gave away the
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Aspects of JAtaka Stories that Hari
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Chapter Four A brief study of the i
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equired for each JAtaka. 6 All were
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MahAmayAdevI’s conception, the bi
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Message” which was prevalent in A
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In the later part of the Kon-baung
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ease. The works composed by Sayadaw
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harsh words. Instead, polite and sw
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admonishing and lovesick zat. 48 Th
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Having tasted a new style of cultur
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Among the ten great JAtakas, eight,
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Vas mentions in the preface of a bo
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Summary of Zat Khyi Zae boi, 82 (th
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around the 16 th to 17 th centuries
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“This religious ceremony, which w
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directed that theatrical or “Lakh
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ain. The King’s presents to the p
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would not be out of place to be men
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stanzas, others of delivering both
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the subject of our discussion. The
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5. 4 The influence of the Vessantar
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The murals of pha phra bot differ f
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always adorned in gay style with th
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6.1 The presentation of the Tham Ve
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No one tries to edit, upgrade or mo
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The Th. VJ consists of 26 sections,
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informed where he is going to be re
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The eighth section is Dutiya Malai,
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as they proceed. After a while two
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eproached him for his children’s
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The 24 th section is Nagon or Nagar
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ChatthasaNgiti version consists of
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“I offer Sandalwood powder, may i
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eing proud of their race and not wi
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combined with PhusatI in her wailin
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The difference that we can see in t
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The MaharAja-pabbakanDa section is
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“At that time, Devadatta was gree
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perform together as a whole with jo
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aTThaparikkhAra 10 and consecrated
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ii.i Tang-Tham-vesan Long, the spon
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To avoid chaos and poverty to the f
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predawn to about seven or eight in
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hell. As a result of offering a lit
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efore eating, and before sitting on
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Figure 7.2 People carrying offering
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with shining coloured papers in the
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Figure 7.6 PUchan leading Main spon
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is that when a person dies in an un
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Figure 7.11 Family and relatives gr
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Figure 7.12 Lay followers listening
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monastic tradition of TheravAda Bud
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language. To them, it is a waste of
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Thailand, Laos and Kengtung. This k
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50 years ago. 57 Such conditions or
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engage in prohibited five kinds of
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Conclusion In this presentation I h
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paintings. 5 The VJ is the best kno
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As other Theravada nations have the
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attain three kinds of happiness, of
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perfection of minor patience, the p
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Page 193 and 194: offerings and practised according t
Page 195 and 196: May there not be any sort of danger
Page 197 and 198: This is the end of MahAlokavuDDhi-s
Page 199 and 200: AnandA, there are various kinds of
Page 201 and 202: epresentatives of the SaNgha, no ma
Page 203 and 204: Having received food from her, the
Page 205 and 206: The king thought thus: “No one ev
Page 207 and 208: was after that happening, the Buddh
Page 209 and 210: ambhopurisakim tuNhimihA pApakena d
Page 211 and 212: offence of the first rule of PArAji
Page 213 and 214: He was so pleased to see him that h
Page 215 and 216: While they were exchanging this dia
Page 217 and 218: thus: “what kind of merit has thi
Page 219 and 220: Then there was a god who had ninety
Page 221 and 222: goddesses who came on the left side
Page 223 and 224: great elder, Ariyametteyye came to
Page 225 and 226: things, sexual misconduct, telling
Page 227 and 228: the Enlightened One, the earth will
Page 229 and 230: gentlemen, listen to the MahA Vesss
Page 231 and 232: magnificence of the Enlightened One
Page 233 and 234: saying: “ YAcettha dvi hi tumhehi
Page 235 and 236: 117 “Phussati varavaBBAbhe varass
Page 237: have good, beautiful and lovely com
Page 241 and 242: to dance towards the city of Jetutt
Page 243 and 244: Atha mahAsatto : When the king reac
Page 245 and 246: eplied, “The Great Being Vessanta
Page 247 and 248: 135 TamatthaM pakAsento satthA Aha
Page 249 and 250: the seven hundreds. You must get re
Page 251 and 252: voices, playing in the lovely hermi
Page 253 and 254: TamatthaM pakAsento satthA Aha : Th
Page 255 and 256: would hurt her feet as she walks: t
Page 257 and 258: When they had their gifts, the reci
Page 259 and 260: ti: “Monks there was a terrible t
Page 261 and 262: clothes, do not wear clothes made o
Page 263 and 264: would not care to be a queen of all
Page 265 and 266: sides carts filled with the seven s
Page 267 and 268: TamatthaM pakAsento satthA Aha : To
Page 269 and 270: mamsa surodanaM : “At last they c
Page 271 and 272: kingdom of the Sivi. Then the peopl
Page 273 and 274: Vessantara with his wife and childr
Page 275 and 276: hermitage and after that she leaves
Page 277 and 278: “You are so young and beautiful a
Page 279 and 280: hAriyA thiyo maM paribhA santi tayA
Page 281 and 282: then you will be painful. Nakkhatte
Page 283 and 284: out; he strayed far from the path a
Page 285 and 286: me, Ceta, I come as their messenger
Page 287 and 288: others are yet not ripe, they are t
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paTisamyutaM madhupiBDikA ca sukatA
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here to see the son of SaGjaya, who
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water is high to the knee. SurabhI
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eggar will come now,” looking at
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TaM sutvA : Hearing this, the Great
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hAsitaM, tena tena padhAvimsu jAlI
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times more precious than my son!”
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until she returns as she had a drea
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AssA: These toy elephants, horses a
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yaM kamArA vihaGGare sataM ca dhamm
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TamatthaM pakAsento satthA Aha : In
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mother today, back from her search
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the north and the south. She comple
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like a nanny-goat leaves her kids,
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259 magicians. Who knows what you h
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among the rose apples, to the fores
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to a distance of fifteen leagues. T
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eings standing and holding flowers
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like this, continually asking her t
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thus: “When, Great Being, I was l
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healthy, Brahmin. YApetha : We can
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lovely children. But Enlightenment
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286 is the fourth wish I make. Putt
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hemaM vuttattamagginA nikkhaMva jAt
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just watch us as we are driven away
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and give us them to eat. We do not
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“Ridden by the village headmen ca
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indigestion there where he lay. Thi
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was not used to performing the fune
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pabbataM : “There was a great for
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elephants and army with long proces
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food and I hope there are plenty of
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TamattaM pakAsento satthA Aha : Exp
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Section Twenty Four 323 Nagon : The
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here in this hut made by Indra, kin
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out at all. As a result of walking
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336 KadalIva vAtacchupitA jAtA citt
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the rest houses and at villages. Th
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Great Being ordered his ministers t
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Being to meditate, became MahA Mogg
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family in the city of SAvatthi. As
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etter place than others. Wherever h
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MaddIpabbam labbhitva pujayanti ye
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KandapujA labbhitvA : Whoever has o
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very luxury life. On the one hand,
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365 Section Twenty Six Vipak Vesan
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Brahmin JUjaka came forward to beg
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Appendix I Tai-Khun Script Transcri
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Appendix II Programme of the recita
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Day Three 40. MaddI Kao, the first
Page 389 and 390:
Chutiwongs, Nandana Prematileke, Le
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Hare, E.M. (trans. with an introduc
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Spiro, E. Melford Buddhism and Soci
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Thai BhAphi-tayA-kaun, Pracak Para
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Nan Ai, Loong Mahavessantara, (the
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