The Tham Vessantara-jAtaka - Khamkoo

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267 it on his lap with eyes full of tears and sprinkled her with the water saying, “Please get up, dear; come back to me; it is not a place for you to come and die here in this forest. Come back to me and don’t stay in the deep forest. Let your consciousness not remain in the forest and with tigers; let not your consciousness be with cruel wild oxen; let your consciousness not be wandering; let not your consciousness be not far away in the forest; durato : let not your consciousness remain in a faraway thick forest; let not your consciousness remain in the caves crying; Agato: let your consciousness not remain with demon and spirits; let your consciousness not remain in the palm forest; let your consciousness not remain in the Himalaya mountain; let your consciousness not remain. Please get up; please come back. Let your consciousness not wander in the Himalaya mountain and come back quickly; let your consciousness not be a bee or an insect; let your consciousness not cry in the forest; let your consciousness not be an elephant to eat young bamboo. Let your consciousness come back to you, wherever you are. Here in the thick forest, why do you leave me alone? Today you die in this forest and I have no one to help me. Who will help me to cut firewood? Who will come to lift your head and wash your face? Who will come to bath you and comb your hair? Who will beautify you with beautiful earrings and prepare a place? Who will lament for you here? If you were dead in the city, the relatives, fathers and mothers, subjects and all from the two cities, Jetuttara and MaddarAj, would mourn and lament for you. They would make a golden coffin for you with different kinds of precious jewel. I would ask people from the two countries to build a big pavilion as a state funeral with decoration pictures such as deer, various kinds of birds, dragons, horses and elephants, tigers and lion, group of young men and women, beautiful clear sky, creepers, white lotuses. With a big pile of red sandalwood, at the door of colourful pavilion, I would draw pictures of divine 316
eings standing and holding flowers in hands. I will ask people to hold scented flowers; some of them to hold umbrellas; and some of them would hold beautiful feather of peacocks at your funeral my dear. And I would make it a happy occasion with people enjoying themselves, dancing and beating drums, with various kinds of music. I would ask some of them to clap their hands, some of them to play different kinds of games. I would make fire rockets to shoot at the top. In the west, I would make pictures of men holding fire on the back of elephants; in the north, I would ask them to make a picture of a divine king and queen ridding on horse back just as to go upwards into the sky with no certain direction. When the pavilion catches fire, the horse will descend and then divine females will run up so that there will be fire everywhere. And in the east, I would ask them to make pictures of birds of fire like peacocks dancing and coming down from the top as if stars were shining in the sky. Then I would enjoy looking at the beautiful flame. If you had died in the city, I would ask people to make arrangement like I have mentioned. This would be called a state funeral for you, dear. But today, if you die in the thick forest, I can find no one to come here. I cannot leave you here nor can do anything except cry. This is your destiny of dying in the forest. Dear, why do you leave me here? I don’t mean that I hate you and let you die in this forest. I cannot live without you as my heart is burning like fire. When our father, the king of Sanjai comes and takes us back to the city and then when I don’t see you, I will lament and suffer a lot without you to the city and when I don’t see you, I will lament and suffer immensely without you. There are various kinds of sufferings in this world but none hurts like being away from you. BahujanA : When people do not see you and your children, they will ask where you and your children have been. Then I will lower my face down, replying sadly that 317
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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
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123 Bodhisatta’s conception, ther
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to dance towards the city of Jetutt
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Atha mahAsatto : When the king reac
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eplied, “The Great Being Vessanta
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135 TamatthaM pakAsento satthA Aha
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the seven hundreds. You must get re
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voices, playing in the lovely hermi
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TamatthaM pakAsento satthA Aha : Th
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would hurt her feet as she walks: t
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When they had their gifts, the reci
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ti: “Monks there was a terrible t
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clothes, do not wear clothes made o
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would not care to be a queen of all
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sides carts filled with the seven s
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TamatthaM pakAsento satthA Aha : To
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mamsa surodanaM : “At last they c
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Page 273 and 274: Vessantara with his wife and childr
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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
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Page 295 and 296: eggar will come now,” looking at
Page 297 and 298: TaM sutvA : Hearing this, the Great
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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
Page 307 and 308: yaM kamArA vihaGGare sataM ca dhamm
Page 309 and 310: TamatthaM pakAsento satthA Aha : In
Page 311 and 312: mother today, back from her search
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
Page 321: to a distance of fifteen leagues. T
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
Page 341 and 342: “Ridden by the village headmen ca
Page 343 and 344: indigestion there where he lay. Thi
Page 345 and 346: was not used to performing the fune
Page 347 and 348: pabbataM : “There was a great for
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Page 353 and 354: TamattaM pakAsento satthA Aha : Exp
Page 355 and 356: Section Twenty Four 323 Nagon : The
Page 357 and 358: here in this hut made by Indra, kin
Page 359 and 360: out at all. As a result of walking
Page 361 and 362: 336 KadalIva vAtacchupitA jAtA citt
Page 363 and 364: the rest houses and at villages. Th
Page 365 and 366: Great Being ordered his ministers t
Page 367 and 368: Being to meditate, became MahA Mogg
Page 369 and 370: family in the city of SAvatthi. As
Page 371 and 372: 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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