The Tham Vessantara-jAtaka - Khamkoo

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those on its tusks two hundred thousand; the lucky jewel on its trunk a hundred thousand, and the ornament on its tail a hundred thousand; so that not counting the priceless objects, the trappings on its body were worth two million, two hundred thousand. Then the mounting ladder was worth a hundred thousand, so that so far it was worth two million, four hundred thousand. But additionally more, there were six priceless objects: a gem on the top of the umbrella; a gem on the crown of its head; a gem in the string of pearls; the gem on its goad; a gem in the pearls on the covering of the elephant’s throat; and a gem on its frontal lobe. Besides, the elephant itself was priceless. So there were seven priceless things including the elephant, and all this he gave to the Brahmins. In addition, there were the elephants’ attendants, five hundred families in all together with mahouts and keepers. AcariyaM : When the gift was taking place, there were earth tremors and so on just in the way described previously. SamatthaM pakAsento satthA Aha : To explain this, O monks, the Master uttered 132 stanza thus: TadA si yaM bhinsanakaM tadAsilo mahamsanaM hatthinAge padinnamhi me danI. SampakaMpatha : “Then there was a startling thing, then there was something to make your hair stand on end; when the grand elephant was given away, the earth shook. Then there was startling thing, then there was something to make your hair stand on end; when the grand elephant was given away; then the city trembled. Then the city was in disorder, and there was much noisy shouting, when the grand elephant was given away, the bringer of wealth to the kingdom of Sivi. The city of Jetuttara all did tremble. The Brahmins received the elephant at the south gate and mounted upon its back. They made their way through the middle of the city surrounded by a big crowd. When people saw them, they cried out, “O Brahmins, 133 that elephant you are on is ours and why are you taking our elephant?” The Brahmins 238
eplied, “The Great Being Vessantara gave the elephant to us. Who are you?” They mocked the crowd with insulting gestures, went on through the city and went out by the north gate. The people of the city were so angry with the Great Being; they gathered at gate of the royal palace and shouted their discontent. Tena vuttaM : That is why in explaining to Venerable SAriputta, the Buddha spoke the stanzas thus: SamA kulaM puraM Asi gho so ca vipulo mahAhatthinAge padinnamhi sivInaM raTThavaDDhano : The Buddha told SAriputta, that when he was King Vessantara and while giving away the elephant, there arose such a terrible noise, such a great uproar, when the elephant was given away, the earth shook. 35 The citizens, trembling at heart for this loss, informed the king. Therefore it is said: UgA ca rAjaputtA ca : Lords and princes, tradesmen and Brahmins, mahouts and guards charioteers and soldiers, one and all, all the country people and all the Sivi people, when they saw the elephant being led away, told the king thus: VidhamaM deva te raTThaM putto vessantaro tava kathaM no hatthi naM dajjA raTThassa pUjitaM : “You Majesty, Your son, Vessantara is ruining your kingdom, How could he give away our elephant so honoured in the kingdom? How could he give away the gigantic elephant, with tusks like poles, experienced on all battlefields, the white best of all elephants? The rutting destroyer of our enemies, covered with its white blanket, tusked, white as Mount KelAla, with its cowries, its white umbrella, its cushion, its keeper, its attendants; that noble bearer, the royal mount? He has given away this precious thing.” After saying this, they continued thus: Annam pAnaGca so dajjA vattha senAsanAni ca etaM kho dAna patirUpam etaM kho brAhmaBAraham. Deva : King Sir, Should one give food and drink, clothes or a place to live, that would be a good gift and quite worthy of Brahmins. 35 Actually here in this place according to the PTS and Comrich’s translations there are three gAthAs but in this Th. VJ version there is only one gAthA. 239
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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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dreaming of Pacceka Buddhas, dreami
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the Lord Buddha, taught seven books
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this god was born as a human being
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
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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 and 238: have good, beautiful and lovely com
Page 239 and 240: 123 Bodhisatta’s conception, ther
Page 241 and 242: to dance towards the city of Jetutt
Page 243: Atha mahAsatto : When the king reac
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
Page 289 and 290: paTisamyutaM madhupiBDikA ca sukatA
Page 291 and 292: here to see the son of SaGjaya, who
Page 293 and 294: 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
Page 391 and 392:
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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The Tham Vessantara-jAtaka - Khamkoo

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