The Tham Vessantara-jAtaka - Khamkoo

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Namotassatthu : May homage be to the Buddha. Gacchanto so bharadvAjo addasa accutaM isim ditvAna taM bhAradvAjo sammodi isinA saha. SAdhavo : Dear Listeners, BharadvAja, then went along until he saw the seer Accuta and greeted him politely. Kacci nu bhoto kusalaM kacci bhoto anAmayaM kacci uGsena yApesi kacci mUlaphalA bahU : “I hope you are well, sir; I hope you are healthy sir; I hope you are able to live collecting food and there are roots and fruit enough to eat. Kacci DaMsA makasA : I hope there are few gadflies and mosquitoes and I hope creepy crawlies do not bite your feet and swallow you. VALamigA : I hope you encounter no harm in this forest thronged with wild beasts.” Tapasso : The ascetic replied to the Brahmin, greeting thus: KusalaM ceva me brahme atho brahme anAmayaM atho uGchena yApemi atho mUlaphalA bahU : “I am well, Brahmin; I am healthy, Brahmin; I am able to collect food and there are enough food and fruits to eat. Atho DaMsA makasA ca : There are, Brahmin, few gadflies and mosquitoes and many creepy-crawlies, big and small, they do not bite my feet and swallow me and I encounter no harm in the forest thronged with wild beasts as I have been practicing loving kindness. BahUni vassapUgAni : Brahmin, I have lived here in this hermitage for many years and I have never come across any harmful sickness.” SvAgatante mahA brahme : Welcome and warm welcome, great Brahmin, come 210 inside and wash your feet, sir. TindukAni piyAtAni : Eat, Brahmin, the best food, honey like fruit, tindukas and piyAlas, madhukas and kAsunAris. Idampi pABIyaM sItaM : Here is cool water fetched from a high mountain cave. Drink it, great Brahmin as you wish.” JUjako Aha : The old Brahmin replied the ascetic thus: PaDiggahitaM yaM dinnaM sabbassa agghiyaM kataM saGjayassa sakaM puttaM sIvIhi vipavAsitaM tamahaM dassana mAgato yadi jAnAsi samsame : “I take what is offered out of your generosity, sir. I come 284
here to see the son of SaGjaya, who has been exiled by the Sivi people. Tell me if you know where he lives.” TApaso : The ascetic replied the Brahmin thus: Na bhavaM iti puGatthaM sivirAjassa dassanaM maGGe bhavaM patthayati raGGo bhariyaM patibbataM maGGe kaBhAjinaM dAsim jAlim dAsaM ca kcchasi : “You honour has no good intention to go to see the king of Sivi. I think your honour desires the kings devoted wife. I think you 211 want KaBhAjinA and JAli as slaves. Or you would take the mother with her children away from the forest. The Prince has no wealth here, no enjoyments or grain, Brahmin.” TaM sutvA JAjaka Aha : On hearing this JUjaka replied: AkuddhA rUpohaM bhoto: “I am not angry with you, sir. I come here not for begging. It is a good thing to see the noble men; it is pleasant to stay by them. AdiTha pubbo : I have never seen the king who has been exiled by the people of Sivi. So, I come to see him. Tell me if you know where lives. So tassa vacanaM sutvA : Having heard that, the ascetic Accuta believed him. “Good I will tell you; only stay with me today.” So, he gave him various fruits to eat and the following day, he stretched out his hand to show him the way: Esa selo mahAbrahme pabbato gandhamAdano yattha vessantaro rAjA saha puttehi. sammati : See there, great Brahmin, the rocky mountain called GandhamAdana, where the king Vessantara lives peacefully with his wife and children. DhArento brAhmaBavaBBaM : Looking like a Brahmin, with the ascetic’s dress, with matted hair and garment of 212 animal skin with hook and sacrificial ladle, he sleeps on the ground and worships the sacred fire, Brahmin. Ete nIla padissanti : You can see there, Brahmin, the trees with many kinds of fruit, like lofty black mountains with their dusty peaks in the clouds. Te padUmA : There bushes, and creepers, Sal and many another trees, sway in the wind like 285
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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
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offerings and practised according t
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May there not be any sort of danger
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This is the end of MahAlokavuDDhi-s
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AnandA, there are various kinds of
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epresentatives of the SaNgha, no ma
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Having received food from her, the
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The king thought thus: “No one ev
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was after that happening, the Buddh
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ambhopurisakim tuNhimihA pApakena d
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offence of the first rule of PArAji
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He was so pleased to see him that h
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While they were exchanging this dia
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thus: “what kind of merit has thi
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Then there was a god who had ninety
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goddesses who came on the left side
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great elder, Ariyametteyye came to
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things, sexual misconduct, telling
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the Enlightened One, the earth will
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gentlemen, listen to the MahA Vesss
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magnificence of the Enlightened One
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saying: “ YAcettha dvi hi tumhehi
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117 “Phussati varavaBBAbhe varass
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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 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
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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: paTisamyutaM madhupiBDikA ca sukatA
Page 293 and 294: water is high to the knee. SurabhI
Page 295 and 296: eggar will come now,” looking at
Page 297 and 298: TaM sutvA : Hearing this, the Great
Page 299 and 300: hAsitaM, tena tena padhAvimsu jAlI
Page 301 and 302: times more precious than my son!”
Page 303 and 304: until she returns as she had a drea
Page 305 and 306: AssA: These toy elephants, horses a
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Page 309 and 310: TamatthaM pakAsento satthA Aha : In
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Page 313 and 314: the north and the south. She comple
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Page 317 and 318: 259 magicians. Who knows what you h
Page 319 and 320: among the rose apples, to the fores
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Page 323 and 324: eings standing and holding flowers
Page 325 and 326: like this, continually asking her t
Page 327 and 328: thus: “When, Great Being, I was l
Page 329 and 330: healthy, Brahmin. YApetha : We can
Page 331 and 332: lovely children. But Enlightenment
Page 333 and 334: 286 is the fourth wish I make. Putt
Page 335 and 336: hemaM vuttattamagginA nikkhaMva jAt
Page 337 and 338: just watch us as we are driven away
Page 339 and 340: 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
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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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