The Tham Vessantara-jAtaka - Khamkoo

notably in the Milindapanha.” 40 The JAtakas seem to have influenced the literature of
the classical European languages, Greek and Latin. A sketch of the JAtakas can be also
seen in the Arabic literature. 41
The purpose of the JAtakas is to instruct people how to live a moral life and to
teach people the value of a good life. Every story in the JAtaka book gives us a moral or
an advice to live in a righteous way. For examples: Somadatta-jAtaka, 42 Migapothaka -
jAtaka 43 and SujAta-jAtaka 44 teach us that weeping over the death only aggravates grief;
VaBBAroha-jAtaka 45
advises us to be cautious about wicked people; Javana-hamsajAtaka
46 reminds us of the virtue of help offered by someone. Thus these stories give one
not only literary pleasure but also valuable advice to mould one’s life and that of others.
They serve not only as instruments of preaching the doctrine but they are meant to
amuse and entertain. The Buddha taught both suttas and stanzas and legends and
JAtakas. Knowing the abilities of his numerous listeners, the Buddha preached in many
different ways to suit the abilities of the level of understanding of his listeners. In this
regard, Ananda S. Kulasuriya states that telling many tales, amusing, agreeable, both
instructive and pleasant, tales by means of which all beings not only become pleased
with the law in this present life, but also after death reach happy states. 47
Telling stories is one of the key factors in the Buddha’s teaching method. The
psychological values of such story are seen in the Buddha’s telling the former birth
40
41
42
43
44
45
46
47
Encyclopedia of Buddhism, Vol. VI, p. 10.
Ibid. p. 10.
Cowell. The JAtaka Vol, III p.235. JAtaka, No. 410.
Ibid. p. 140. JAtaka No. 372.
Ibid. p. 103. JAtaka No. 352.
Ibid. p. 126. JAtaka No. 361.
Ibid. IV, JAtaka No. 476.
Encyclopedia of Buddhism, Vol. VI, p. 11.
35