No CrossRef data available.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
Published online by Cambridge University Press: 15 March 2011
This translation has been made from a Burmese copy printed at the Hanthawati Press, Rangoon, but there is nothing to show whence the text was taken. I have also made use ofa manuscript taken from the Mandalay Library, and now at the India Office. The gāthā, which in many places seem to be imperfect, are not given in the shape of gāthā in the Mandalay copy. In some cases the Burmese translation was redundant, and in others defective, so in translating them, though not a Pāli scholar, I havedone my best to stick to the Pāli text, receiving some valuable assistance from Prof. Rhys Davids. The Jātaka is No. 547 in the Ceylon List, and what is called one of the Greater Jātaka, probably composed at a late date, as it refers to the Pandara Jātaka, No. 521 [vol. v. p. 75, of Fausböll], which I have translated in a note from another Burmese source.
page 79 note 1 The Pāli is matapatikā nāgamāṇavikā.
page 80 note 1 Consecrated chariot (phussaratho), in which have been placed the four great elements (mahābhūtā), viz. earth, air, fire, water.
page 81 note 1 Māhāpanam, great enjoyment, or big drink.
page 81 note 2 Pokkharaṇī.
page 82 note 1 Dūto, an emissary.
page 82 note 2 Tālo, Corypha.
page 83 note 1 Asaṃyuttaṃ, according to B.M.S., means a bestial union.
page 84 note 1 The B.M.S. reads cattam.
page 84 note 2 Though iddhimo ia given by Childers as supernaturally powerful, it is not so in Burmese translation.
page 84 note 3 Yamunām, the Burmese translates as beneath Yamunā, and not as a patronymic.
page 85 note 1 The Kambalo (a woollen cloth) and Assataro (mules) were Nāgā tribes.
page 86 note 1 Soṇḍikate is translated in B.M. having their hoods expanded.
page 86 note 2 The above verses (10 to 13) are not given in the Rangoon edition, but are from Professor Fausböll's MS., and also in the Mandalay MS.
page 87 note 1 This is the rough translation of verses 10 to 13.
page 88 note 1 Paṭicchannayoggam, covered conveyance.
page 89 note 1 Kāṇo, one-eyed.
page 89 note 2 The Burmese always use the Sanskrit form praṣnā for the Pali word pañho.
page 89 note 3 Virūpakkho, the King of all Nāgas and Regent of the West.
page 90 note 1 Bhūri in Pali means both earth and wisdom.
page 90 note 2 The Burmese form of Sakko is Sikrā. The Sanskrit form Sakra, adapted to Burmese by changing a to i, which makes it thi-kyā, i.e. “He who knows and hears.”
page 90 note 3 I find the Pāli word is maṇḍuka bhakkhena frog-eating. The mistake has occurred through the similarity of the Burmese words phā a frog, and thā. flesh, So, green and raw being the same word, green-frog became raw-flesh.
page 91 note 1 The Pāli stanzas, if any, are wanting in the Rangoon edition, but are given split up in the Burmese MS.; as uuder by Professor Fausböll.
page 92 note 1 Yakkho, a superhuman heing.
page 92 note 2 The Burmese MS. supplies bhasmā bhaveyya would become ashes. Tejo flame, power, is also translated poison.
page 93 note 1 Poriso, lit. a man, whose height represents a fathom.
page 94 note 1 Verse 20 of Fausboll's gatha is not in the Mandalay MS. and does not seem, to fit in anywhere, but is replaced by the half stanza:
“Bhūridatta tava bhavane ayam mahi samā samanta parito.”
page 95 note 1 The Mandalay MS. gives a different reading of last line, yiz.:
Paricāriyamānānaṃ indānam vasavattinaṃ yasassāpi amhākam yaso na agghati.
page 97 note 1 34, 35, 36, and 37, are not given as gatha in the Burmese version.
page 98 note 1 The Pandara Jātaka is to be found in Jātaka, vol. v. p. 75, and the Burmese version from the Maniratanapon is attached to this as a note.
In the country of Bārāṇasi, when Brahmadat was king, 500 sailors were wrecked in the sea, and, by the force of the wind, one of them was carried to Karampira harbour. On account of his emaciated body,-people said, “This ascetic is a person of small requirements,” so they kept him. Thinking that he was now well off, and to keep up his character, when they offered him garments he declined them. The people, thinking it was impossible to find a more abstemious man, had a great regard for him and built him a cell, and he was known far and wide as the “Naked one of Karampira” (Karampira acelaka). A pince of the Nāgas and a prince of the Garuḷas used to comeand worship him, and one day, when so engaged, the Garula said, “We Garuḷas when catching Nāgas are often destroyed by drowning, there must he some secret cause for this; when the Nāga comes, ask him the reason and let me know.” The ascetic agreed, and when the Nāga came, he questioned him; and the Nāga said, “If I were to tell this, all the future generations of Nāgas would be destroyed; but if you will promise not to reveal it, I will tell you.” The ascetic promised, saying, “If I do, may my head be split in seven!” The Nāga then said, “When the Garulas are going to swoop, we make ourselves a thousand cubits long and swallowa great rock and then show fight with our heads, so when the Garulas seize our heads they cannot lift us and get drowned; but if the Garulas seized us by the tail and held us upside down, we should vomit the rock” The hermit, however, did not keep his promise, but told the Garula. The Garuḷa, therefore, went and seized the Nāga, and whilst he was being carried off, he told the Garula how he had been deceived. The Garula took pityon him, and telling him that it is always best to keep secrets, let him go. The Nāga then wished that the punishment of oath-breaking should befall the hermit, and immediately his head split into seven pieces and he went to Avici.
page 102 note 1 Nikkham = 5 snvannas = 25 dharanas = 250 phalas.
page 102 note 2 Supanno, the King of Garulas
page 102 note 3 The Mandalay MS. reads pakkhatam varo more excellent than all unngei ones.
page 103 note 1 Dvijo twice born. A Brahman; a bird, which is born twice, first as an egg, and then from the egg.
page 103 note 2 The Mandalay MS. reads, āsivisena vittovivecako the dissipator of snakes poison, which the Rangoon copy translates: “No Brahman, I am no Garula; in fact, I have never seen one, but am merely a poor snake-charmer who can allay the power of serpents.”
page 103 note 3 The Mandalay MS. reads “Kosiyassa isino,” and inserts akkhā taught.
page 105 note 1 The above is Fausböll's reading, but the Mandalay MS. has Mahi yāma pi Virati, the earth and Yāma swallow.
page 105 note 2 60 and 61 not given as gāthā, but as above.
page 106 note 1 The Mandalay MS. has eso kāyo paddissati his body is to be seen; Fausböll, eso kayassa dissati.
page 107 note 1 The Mandalay MS. does not give S. 64, but reads:
dibbosadhehi attano sariram makkhetva
htokaṃ khāditva attano kāyāṃ paribbhositvā
dibba mautam jappanto bodhisattam upasañkamitvā
nangute gahetva kaddhyitva sisam daḷum
ganhanto assa mukbatn vivaritvā osadham
khāditvā mukhe kheḷaṃ pakkhipi.
page 110 note 1 Stanzas 70, 71, 72, 73, and 74 are not given as such in the Eangoon edition, but partially translated as above.
page 110 note 2 S. 76 is not given in the Eangoon edition.
page 111 note 1 Stanzas 81, 82, 83, 84, 85, 86 of Fausboll are omitted in the Burmese.
page 112 note 1 Mother's sister's daughter.
page 112 note 2 The Burmese MSS. have ajjamuhkhi, but the name should he accimukkhi sunbeam face.
page 113 note 1 This part, having been put into print before I received Professor Fausböll's gatha, must stand.
page 113 note 2 Tātā tāpasa dear hermit; Burmese translates elder brother hermit.
page 114 note 1 Prof. Fausböll gives ālamba for alampāyana. If this be correct, the derivation would probably be from āḷambaro a little drum, which may have had a root ādam; or a word for this kind of drum in the Hill tracts of Aracan is ătam, and snake-charming originated, no doubt, amongst the aboriginal inhabitants of India.
page 115 note 1 The Mandalay MS. has bhūsamutthim.
page 115 note 2 The Mandalay MS. has Khurājino and says some read Kharājino, the first word meaning a cloth dyed with black wood and, hoofs, and the latter rough black dyed.
page 115 note 3 For rummi the Mandalay MS. has dummi undrugged eyes.
page 116 note 1 Or, with a view to raising a laugh.
page 117 note 1 Above Accimukhi is said to be Vemātikā born of a different mother, which the Burmese has translated daughter of an aunt; really she was his half-sister.
page 118 note 1 peḷā
page 119 note 1 Micchāditthi Kathā, heretical discourse.
page 119 note 2 Payāga tiṭṭhe, now Allahabad.
page 121 note 1 The Mandalay MSS. read sa ṃamsa kacam taking with you flesh and carrying stick.
page 123 note 1 Ariyā stạnds for Brāhman, and janindā for the Kshattriyās.
page 124 note 1 This gatha is not in the Mandalay MS.
page 125 note 1 The Mandalay MS. follows the Pāli gatha of Fausböll.
page 125 note 2 The Mandalay MS. makes Soma to be a river ot that name. The lomapādo of verse 131 ought, I think, to be Somapādo.
page 126 note 1 Has this any reference to volcanic action ?
page 131 note 1 Fausböll reads in line 3, Khatta na Vessa na.
page 132 note 1 The Mandalay MS. reads bhinga, for bheka, and translates it “carpenter bees”
page 132 note 2 For āharanti the Mandalay MS. has mārabhanti.
page 138 note 1 Yak tails.