The
Nan Local Wisdom : The Unseen Manuscripts[1]
Abstract
The Paper has presented in the International Seminar on Buddhist Research
at Nan Sangha College, MBU. 18 Feb 2016
Abstract
The Text entitled The Nan Local Wisdom : The Unseen Manuscripts is selected local knowledge which recorded in Palm Leaves and Traditional handmade Sar Paper those found at three Temples of Nan Province; i.e. Wat Don Keaw, Muang District, Wat Na Luang Nai and Wat Sri Chiang Barn, Wiang Sa District. Theses texts were especially regarded as the wise Compositional Works of Nan Scholars. They have neither been transliterated nor published. With this reason supporting, they have to be truly named “the Nan Unseen Issues”. They are as follows ;
1) Anisong Kor Phrathat(Don Kaew) ; The good result on Building Cetiya
written by Ven. Suriya, the Departed Abbot of Wat Don Kaew. It recorded in
detail about how to construct Cetiya since the time he got
the Buddha Relics until setting the plan and style of Cetiya, selection of the
skillful craftsman,
the materials, the construction and its jubilation.
2) The Tam Nan Tham Kum (Guhaghataka); the Legend of Kum Caves was rewritten by Saen Thananjaya. It was the
record of the invasion of Buddhism to Lan Na Yonok Chiang Saen by the Buddha.
It told that when the Buddha with his
attendant, Ananda came to Dhaja Pabbata; the peak of Flag in the North area
near the border of Myamar, and sit on the Rock. The Buddha forecasted the
stories those will be occurred in the future that; the right here sitting place
shall be the Buddha’s Relic Located thereby it shall prolong 5,000 years of
Buddhism. After the passing away of the Buddha, Ven.Phramaha Kassapa, the Great
Elder, broght Buddha’s Relics to that Peak of Mountain. At that time, the
Ruller named Ajuttaraj, the Loajok’s Grandson, having known the purpose of the Elder,
then, got togather with his people embedded the Buddha’s Relic on the stone plate and built Cetiya on the
top. He assigned the Lua
Leader to take care that Sacred Area, and left 500
families to guard and support the Cetiya.
Surrounding that hill peak, there were 12 Holy
Wells, a lot of caves, such as Kum Cave whereby kept 4 pots, the Fish Cave and
Plew Plong Fa Cave, etc. People, since those days, worshiped Buddha Relic and
handed down the tradition of Buddha
Relic worship upto now.
3) The Nan
book of Elephant Characteristics and Elephant blessing ceremony Verses.
This book was the personal Treasure of Her Highness Thip, the Last Nan Ruller His
Highness Mahaphomsurathada’s Wife. It informed the good and bad Characters of
Elephants. There is the Local ancient knowledge about medical treatment of the
ill elephants. Additionally there are 7 versions.
4) The Mangala Dhamma Poem ;
Phrajayanandamuni(Wong Kittivangso), the Nan fomer Monk Provincial Governor. It is the teaching
poem based on 38 prosperities which used the Nan
Local old style language.
These 4 books are
the prominent works selected from the 2,014 research project entitled
: The investigation, Collection and Management the
Information System of Nan Province Palm Leaf Manuscript’s Copy in
Chao Ananta Worariddhidej Period. They are more valuable to transliterate into
modern Thai Language and published for the advantage of Society.
The
Nan Local Wisdom : The Unseen Manuscripts[2]
1.
Introduction
This book is the selection of the 2014 research project entitled
: The investigation, Collection and Management the
Information System of Nan Province Palm Leaf Manuscript’s Copy in
Chao Ananta Worariddhidej Period. Its purposes are as the followings; 1) to
survey collect reserve and photo copy of Nan Manuscripts as kept in CMU Data
base of ancient text list 2) to
survey the important Manuscripts writhen of Palm leaves of Nan those missed
from prior survey in the areas of Muang and Wiang Sa Districts amount 3 Monasteries
and 3) to develop Data Base management system and store the Digitized photo copies of Nan Manuscripts for public
usage.
The
Result of research, the research group had accomplished the reservation and
digitized photograph the Manuscripts of Palm Leaves from 3 monasteries; Wat Don
Kaew, Wat Na Luang Nai and War Sri Chiang Ban. The Manuscripts are totally
2,338 in lists. The original Manuscripts with the lists of exploration are systematic kept in the Monasteries. But the photo copies
of Manuscripts are IT systemized in CMU
for the academic utilization in public.
In the case of Wat Phra That Chae Haeng, the research group gave merely the
hands in guidance the systematic exploration and reservation, because it runs
the similar project.
The
intention of every exploration and systematic reservation aims to publicize the
local wisdom from the places we work that the Lanna ancestors owns the manifested
extinguish wisdom whish was recorded in local old language that rare people can
reach after. It appeared that some stories were tell-tale, thereby, it
multiples the toughness for study. With the valuable helps of many Lanna Local
Scholars, the task had well done. Particularly the field exploration in Nan,
the research group has to select the local history such as the record on establishment Don Kaew Cetiya about the past 100 years; the local wisdom
about elephant added with the Elephant blessing ceremony Verses
those belonged to Her Highness, Thip,
the Last Nan Ruller His Highness Mahaphomsurathada’s Wife. It was recorded in
Nan annals that in
Nan there were a plenty of wild elephants, they catch of elephants, traded them and some were sent to the Bangkok King as
their Present; last, the Poem of Buddhist Teaching, Mangala, written by the
former Nan Monk Provincial Governor, Phrajayanandamuni(Wong), around 80 years ago. These texts are rare
books which have never been printed. To print out these unseen books shall more
or less stimulate
the sense of appreciation and preservation the ancestor’s heritage to the
readers. The followings are the step by step how Nan is
the resource of Manu Scripters and Ancestor’s wisdom until the research group found
them.
2. The Reservation
of Nan Manuscripts from the past –present day
In
the former, the teachings of the Buddha and the concerned stories of Buddhism
were usually written on the palm leaves which were abundant in
the South & South East Asia Countries by Buddhist
Monks and Scholars. The significance of Palm Leave Manuscripts has historically
gone coupled with the acceptance of Buddhism in these
Countries, there by, the Thai ancestors called Palm Leave Manuscript
as “the Palm Leaves Text”. The
Buddhists has handed down the the tradition of writing or donating the Palm
Leaves Texts to monasteries since the past time, which based on the faith that
by so – performance, it shall bring about the innumerable virtue to the donors.
In addition, it shall prolong the continuity of Buddhism in the futer up to
5,000 years. The Buddhist monks, traditionally & culturally, preaches
Dhamma to the lays by reading these donated texts over the year. As it is found in Lanan the monthly traditions
called “the 12 months- Tradition”
those related to Buddhism since a
long day.
Specifically
mentioned, it is found the Tang Tham Luang Rite or the Great Sermon entitled
Mahavessantara Jataka Sermon in the second month of the twelve-month traditions
of Lanna. In addition, the Mahavessantara Jataka Sermon was found 416 copies
with 237 phraseologies across the northern region. Around the eleventh month or
September, the Buddhist Rain Retreat takes place, it the time of listening to
sermon throughout three months from September to November. During the Rain
Retreat, the elder lay Buddhist devotees will spend a night on Buddhist Holy
Day at the temple in order to listen to sermons from the Buddhist monks.
Therefore, the temples need to have a set of scripture in long series or a
single scripture (Tham Tone) for delivery to people. The temples in northern
region are considered as the library that conserves all Lanna indigenous wisdom
from past to present.
Regarding to Nakorn Nan or Nan
City, it used to be an independent state and it equally old as the Sukhothai
Kinkdom. In addition, Buddhism was supported by many Rullers of Nan.
Chao Mahayot, a son of Prince
Atthavarapanyo, the 9th lord of Nan. In 2316 B.E., was a sponsorship
of Venerable Kruba Kanjana Mahathera in gartering
the Tipitaka at Wat Chang Kham.
As it
was recorded that ‘ Venerable Kruba Kanjana Aranyavasi Mahathera an abbot of
Wat Soong Men had traveled to Nantha Buri City in order to sort out the
Tipitaka and other Buddhist scriptures at Wat Chang Kam under the patronage of
King Phramahayasa, the Nan Ruler together with viceroys on the journey to
reproduction the Tipitaka from Luang Phrabang. At that time, the Tipitakas were
reproduced for 142 bundles that equal as 1,103 binds and having cerebrated in
the year 2380 B.E.’
Chao Anantaworaritthidej, a son
of lord Joa Fa Atthavarapanyo, his titled name was Chao Anantaworaritthidej
Kulachetmahan Jayananthaburommaharajawongsarhipbodi, the Lord of Nan. He
supported Buddhism in Nan City by building and renovating the religious places.
In addition, since B.E. 2398-2429, he was a patron of Tipitaka inscription,
reproduction and transliterate into the palm leaves for seven times. The 558
Buddhist Scriptures or 2,493 bundles were collected and dedicated to Buddhism.
The collected Buddhist Scriptures were contributed to many cities, i.e.
Lampang, Lamphun, Chiang Mai, Muang, Chiang Rai and Luang Prabang.
As it was recorded that ‘…Chao
Anantaworaritthidej supported Buddhism and built Hor Kham - gilded house, Khum
Kaeo Residence and appointed commissioners positions of Nan City… He also built
the Buddhist temples, Pali Tipitaka and Buddhist literary works for supporting
Buddhism until B.E. 2400…’
The 200 years passed
by, the Buddhist Scriptures have been preserved at the temples in Nan Province.
However, the scripture that has ever been repeated during the time of Chao
Anantaworaritthidej, is almost 150 years old. It is considered as the ancient
rare document and some of them are still popular. The scriptures have been
reproduced for many times in Lanna Scripts; generally known as ‘Tua Muang’. At present, the
literacy of Lanna Scripts is hard to find the skillful readers. Moreover, the centralized
state policy requires the citizens to learn the standard Thai language.
Therefore, the local language and indigenous wisdom are not interested by
people. The ancient documents are ignored and virtually disappeared from the
pages of history.
At present, there are
institutions and local scholars have realized the wisdom of ancestors. They fo rmed the
restoration groups to reserve, survey, collect and make photocopy. The survey
has been made across the northern area, but it was conducted in limited area.
The data were collected very small amount, by comparing with the enormous
volume of the Buddhist scriptures that kept in various temples. Specifically
mentioned in the Nan Province, many restoration groups have been surveyed and
conserved as follows:
Firstly, the Staff of Lecturers from the Social Research Institute(SRI),
Chiang Mai University led by Associate Prof. Sommai Premchitra and Prof. Dr.
Hans Penth begun to explore in Nan Province during the years B.E. 2523 – 2537. The exploration has been
conducted throughout 44 temples in 9 districts. The lists of Buddhist
scriptures were categorized for 321 items. The data were reserved at the Lanna
Studies Section in Chiang Mai University.
Later, the survey team led by
Associate Prof. Dr. M.L. Phansun Ladawan,
the Center for the Promotion of Arts and Culture(CPAC), Chiang Mai University
has surveyed and covered the 10 temples and one Museum, in the arears of 5 districts during the years B.E. 2530-2532.
It was found 466 lists of Buddhist Manuscripts
and all data were reserved in the Central Library of Chiang Mai
University.
Lastly , in B.E. 2557, the survey
team of Social Research Institute, Chiang Mai University led by Lect. Dr. Phist
Kotsupho, Deputy Director of the Institute for Social Research has surveyed and
developed the information system by making photocopy the Buddhist Scriptures
that found in the period of Chao Anantaworaritthidej in Nan Province. The
Buddhist Manuscripts of three temples in two districts (Wat Don Kaew in Muang district, Wat Na Leuang
Nai and Wat Sri Chiang Ban in Wieng Sa district) have been precisely registered
and categorized. It was found 2,338 Manuscripts’ name list. The survey has
conducted in parallel with Wat Phraboromma That Chae Haeng Worawihar in Phu
Phiang district, Nan Province.
During B.E. 2556-2558, the survey
team of “Nakorn Nan Sangha College”; Mahachulalongkornrajavidayalaya
University, led by Venerable Dr. Phra Jayanandamuni (Thammawat Na Nan) the lord
abbot of Wat Phraboromma That Chae Haeng Worawihar and the Ecclesiastical District Officer of Phu
Phiang District has arranged the project of transliterating the Buddhist palm
manuscripts that found in Chao Anantaworaritthidej period in order to inherit
and propagate Nan Buddhist manuscripts. In addition, 60 Buddhist manuscripts
were selected and presented to HRH the Princess Sirinthorn on the cerebration
of her 60th years of age on 2nd April 2558. As an
ecclesiastical policy of Phu Phieng district, the survey will be conducted all
areas of Phu Phieng district. In the future, Venerable Dr. Phra Jayanandamuni
aims to survey and conserve the Buddhist manuscripts over the Nan Province.
About 2-3 years earlier, the scholars
supported by Kasikorn Thai Bank Foundation had surveyed the Buddhist
Manuscripts of some temples in Nan Province. However, it was not found the report
in detail. However, it is considered as a good premonition on conserving the
indigenous wisdom to the young generation.
3. The Nan Unseen Manuscripts
The research team has surveyed and managed the information system by
making photocopy of the Buddhist Manuscripts that written on palm leaves in the
reign of Chao Anantaworaritthidej. The researcher
has selected the outstanding Buddhist Manuscripts that have neither been
transliterated nor published, get it
done and titleed as “the
Nan Unseen Manuscripts”. For the sake of interested parties to easily access
the contents, those manuscripts have already been transliterated, transferred
scripts, abstract prepared, edited and enclosed with the original photo
documents. The Nan Unseen Manuscripts consists of 4
issues as follows:
3.1
Phra That Don Kaew : The History of its Construction – the history was written
by a former lord abbot of Wat Phra That Don Kaew named Venerable Kruba Suriya
in 2448 B.E. It is considered as the
historical data description of Pagoda construction. Readers will see every
process of its building as a clear image in real time. Here is its
summary.
Venerable Kruba Suriya, an engraver
stated by referring the fruition of constructing the Cetiya of Venerable Sudhapindiya
Thera in the past. It resulted of that meritorious deed brought him to reborn
in a blissful planes. At the last life, he was born at time of the Buddha,
ordained as a monk and achieved an Enlightenment. Therefore, Venerable Kruba
Suriya has persuaded to conduct the great meritorious deed as Venerable
Suddhapinathiya Thera. In addition, the manuscript also descripted about the
situation of the First Buddhist Council and the Sudhapindiya Sutta.
Sudhapindiya
was born at the time of Siddhathattha Buddha; never have an opportunity to make
merit. When Siddhathattha Buddha passed a way, people helped to construct the Cetiya
to enshrine the Buddha’s relics. He bought a brick to construct that Cetiya and
venerated with flowers and incense. With the great meritorious deeds, He reborn
again a blissful planes for 94 aeon or Kappa. At the time of the Buddha, he
become a monk and achieved Enlightenment.
The chronology of Phrathat Don
Kaew construction from B.E. 2434, at the of 62, Venerable Kruba Suriya while
practicing Dhutanga in the cave named Pha Tum, he found a Buddhist monk named
“Jayabhikkhu” brought the Buddha’s relics. He asked for the Buddha’s relics
from Jayabhikkhu and gave a sculptured wood of Buddha image in return. After
that he kept the relics at the top of Buddha image and brought with him all the
time.
In B.E. 2444, Venerable Kruba
Suriya had permitted the Buddhist people to pay respect and cerebrate to the
Buddha’s relics.
After that, the Indasa Bikkhu, as
the president, has ordered the craftsmen to craft an urn with sandalwood for
containing the Buddha’s relics and two silver urns were crafted by the
silversmith. After that four Burmese masons were employed by Venerable Kruba
Suriya to construct the Cetiya for enshrine the Buddha’s relics.
When the most auspicious moment
taken place, the Buddhist people and the Burmese craftsmen have
begun the construction and enshrine the Buddha’s relics.
Until the eight lunar months, the
Jaetiya was completely created; people have invited many Buddhist monks to
recite the Paritta Mangala Gatha or the verses of protection to celebrate
the Buddha’s relics that enshrined in the urn which stacked of eight layers
thick i.e. innermost layer - Golden Urn, Sapphire Urn, Sandalwood Urn, Silver Urn, Emerald Urn, Urn with golden
cover, Big Silver Urn and the outermost layer was a Glass Urn. After that the
urn was paraded and placed in middle of Viharn. The Buddhist people came to
temple in order to pay homage and cerebrate for the whole night.
During the time of cerebration,
there were ten lay Buddhist Devotees wore white robe
and undertaken the eight precepts, they made meditation and looked after the
Buddha’s relics. Those lay devotees were: 1) Luang Prom Agsorn as the
president, 2) Luang Ruengrit, 3) Luang Thammadun, 4) Seantha (Seanattha), 6)
Thao Promsarn, 7) Seantos, 8) Sean Prommajak, 9) Nan Khattiya and 10) Loong
Maimano.
The eight lunar moths, Venerable
Kruba Suriya has given the foreign white cloths the four Burmese masons to
dress in their old Tradition. When the lay Buddhist devotees together with the
Burmese masons were ready, they paraded with respectful clockwise with the urn
of Buddha’s relics around the Vihar for three times and installed it on the
cerebration hall.
On the auspicious time, group of
fifteen lay Buddhist devotees led by Upaska Chaiwutthi hold the urn of Buddha’s
relics and established in the tunnel of the Cetiya. The musical fanfare was
played during that time. While a monk named ‘Yavijaya Thera’ stood at the edge
of the tunnel and received the urn from Upaska Chaiwutthi and established it in
the tunnel that built by the silver and golden bricks. After that Venerable
Kruba Suriya respected the Buddha’s relics by the water in three water
bowls.
The lay devotees named Luang Kam
Boon Rueng brought a big jar and covered the urn of Buddha’s relics and brought
all offerings things placed into tunnel. Chaiwutthi Upasaka brought a jar and
put the Buddha images into the second hole. Kos Keaw Krabat Phya Poo put the
Arahatta’s relics together with treasures which were given the pious people
into the third hole. The silver urn with flower pattern contained the relics
and treasures of Don Kaew Villagers have kept into the fourth hole. All holes
were plastered off by the Burmese masons. The Cetiya construction has run
without the day off. The eight lunar months, Venerable Kruba Suriya has brought
a white cup and contained a Buddha image in meditative posture, Keaw Maha Nin
Buddha image, or Kaew Buddha Image, Phra Ong Dam Buddha Image, the golden stone
and seven Buddha amulets. All items were established in the middle of a big
water bowl inside the small tunnel. Until the Monday of the 9th
lunar month, the Cetiya was completely constructed.
Phra That Don Kaew is about 5.5
meters in high; the wide base is about 5.5 meters and its surrounding wall
about 8 meters. The construction cost was appeared in the transliterated
document.
The Cetiya was cerebrated on
Sunday of the 6th lunar month in 2444 B.E. by Phra Chao Suriyaphong Phalidet, the Lord of
Nan, together with his Courtiers and many Buddhist people. Suriya Bhikkhu or
Kruba Suriya has written the Anisangsa (good result) of Cetiya construction for
the prosperity of Buddhism in the future.
3.2 The
Legend of Koom Cave (Guhaghataka) The legend was engraved by Sean Thananchai
in 2419 B.E. described about the coming of Buddhism in Yo Nok Chieng Sean or
Doi Tung. The Buddha has predicted that this place will be established His Relics
in the future and that shall prolong Buddhism to complete 5,000 years. The
ruler named Poo Lao Jok, lord of ethnic Lua. He had three sons ; the elder
named Lawa Kum Pho or Lawa the Potter, the second named Lawa Tasalakha or Lao
Laan and the youngest named Lawa Gantho or Lao Hom. They ruled over the cities
around the areas. Later, when the Buddha passed away, Venerable Kassapa, the
Elder, brought the Buddha’s Relics to
that mountain. At that time, the ruler named Ajutta Raj, a nephew of Poo Lao
Jok, had learnt the aim of the Elder Monk. They have established the Cetiya or
Phra That to keep Buddha’s Relics in side, on that pedestal stone and Venerable
Kassapa, the Elder, created the flag or Tung by his super natural power for the
veneration. Therefore, that mountain was named ‘Doi Tung’ (it is another
legendary of Doi Tung). The King Ajutta
Raj had ordered the head of Lua to look after that sacred place and assigned
500 Lua families to take care the
Buddha’s relics. There were, in near by areas, 12 Nectar Wells and many Caves, i.e. Tham Koom, Tham Pla and Tham Pleaw Plong
Fa, etc. At that time, people had respected the Buddha’s Relics and handed down their tradition to the present
day.
Later on, the Head of Lua and his wife had gone and took rebirth again as Bhumma
Devatas (the Divine Beings) guarded that
mountain. When the time passed by, it said that, the Lord of Cheing Sean had
done immoral actions. The two Bhumma Devatas intent to protect and prolong Buddhism
as long as 5,000 years; thus, they reborn again in the human world as the ruler
named ‘Lawa Cakka Raj’. He had three sons, the elder named Lao Chang Korm, the
second named Lao Phaen Pheaw and the youngest named Lao Klao Kaeo Maa Muang. Further
more, the three sons of Lawa Cakka Raj had
succeeded to their throne in Hiranyanakorn. The Hiranyanakorn had continously many
rulers such as Phya Ajuttaraj ruled over
Chieng Sean. Later on, Phya Lao Kieang, the 31st ruler succeeded to
the throne for three years and established a new city named “Wieng Hiranya” or “Wieng Nguen”. The name lists of Wieng
Nguen rulers were as Phya Mang Rai, Phya Tilok, Phra Muang Keaw, etc.
The veneration of Phra That
Tham Koom and Doi Tung results the prosperity and it makes the seasonal rain
and caused people living their lives
happily. All rulers have held this scared tradition until the reign of Phra
Muang Ket klaow, the Ruler Chiang Mai.
In the reign of Phya Yod Muang, the Land
was drought and people had greatly sufferings. To resolve their sufferings, the Ruller had ordered
people loading water of Wieng Jedrin in the Silver Jar
togetther with the worship fowers to go
to Doi Tung and bathed the Buddha’s Relics
for 10 days. During this time, the king was faithfuly praying for rain over the Chiang Mai city.
With the power of Relics, it was the plenty of rain falling on the full moon of
six lunar month. This caused the King and people being very happy and joyfully.
The legend of Tham Koom, had
retrogressed from the time of the
Kakusandha Buddha, as it mentioned that, the Kakusandha Buddha had departed
from the Isipatana for alms in Mithila city and reached this region. He has a meal at that cave. The four celestial beings had offered four
jars of water. After finished his meal, he had drunk water and cleaned the alms bowl and lastly, returned
to the Isipatana. The jars have installed in the cave since those times. The time pased by those 4 Jars were found by a bushman. He thought that “thise
jars would be the jars of whiskey”, and then, took them home. With power of the
four celestial beings, the four jars had returned to place on the same spot in the cave. Later on, the Ruler
of Chiang Mai came to pay respect and
crafted the Buddha image at that cave. The rulers allowed the local people to
look after the Buddha’s relics. In addition, the rulers also cursed the relics destroyers or employed the local
people in other functions to get the bad luck. The Buddha’s Relics worshipng,
than, became a tradition of the Lanna people. The
original copy of Tham Koom’s Legend was also found at Wat Don Kaew.
3.3
The Text on the Characteristics of Elephants and its Blessing Verses The original text was the private property of Mea Chao Thip, the consort of Chao Maha Phromsurathada, the last lord of Nan. In 2530 B.E., Chao Mae Ladda Na Nan, a daughter Chao Maha Phromsurathada, offered this text to Venerable Phrakru Inthasarawisuth (Kurba Insom), the former abbot of Wat Naluang Nai. In addition, the other text is also called the same name describing about the characteristics of elephants and how to treats the sick elephants. These two texts are preserved at Wat Na Luang Nai, Wieng Sa district. They describe the content of good and bad characteristics of elephant, and the prominent characteristic which should be the royal vehicle. On the other hand, the text contains the words of console, teachings of a royal elephant. This is considered as the Nan Unseen Manuscript that never been published to the public. We heartfully thanked to Venerable Phramaha Piya Dhiranguro, the abbot of Wat Na Luang Nai for his alowance to photocopy this text and distribute to the public.
The followings are the sample of “Gajasastra” : the sciences of elephants.
The Gajasastra is related to the Creator God named Vishnu or Narayana who came
to the earth and had no land to put his feet. All place was only the
ocean. He, then, sat on Phraya Ananta Nagaraj - the king of serpents. Lord Vishanu
created a lotus springing up from his
navel (umbilicus). He divided the lotus petals and stamens into four parts giving the Four Great God or Maha Deva, i.e.
Brahma, Shiva, Vishnu and Agni to transform the lotus petals and stamens to be
an elephant. That is the reason behind the families of the 4 sacred elephants.
The
Phrom
Phong is
referred to the white elephant that created by Brahma God. Those elephants are
usually having a soft leather, big face, low haunch, soft fur, and big head, discoloration- skin, hair behind the ears and
mouth, big breasts and yellow ivory. They are subdivided in to 10 groups. The
most outstanding elephant is called the Chaddanta – silvery white body
and silvery ivories. The Ubosotha – the long life elephant must have
golden fur and ivories. It can be found in the Buddhist Jataka that the Buddha
ever born as the elephant named Phraya Chaddanta.
The Issavora Phong – the white elephant created by the
Shiva. Its characteristics are divided into eight categories, i.e. completely
black body, big ivories are equal on
both sides, large feet, big head, wrinkled neck while swaggering, big breasted and
figurehead. They are subdivided into 8 groups. The most outstanding elephan is
called “Aorm Cakkawan” or the Universe Encircle
– the elephant must have the beautiful right ivory than the left ivory. Those
ivories are embraced around the trunk. The other outstanding elephan is called Kandahattha,
its left ivory must longer than the
right one. It is said that this elephant will bring about the happiness, asset
and power to the owner.
The Vishanu Phong – the elephant created by the Lord
Vishanu. Its characteristic is such as, the thick skin, short hair and thick,
copper-red body, large chin, long tail, long trunk, large face, smoky eyes, and the elephant back is
flat. It clasifies into 6 groups The outstanding elephan is called Sangkhadanta – having plump
and slender ivories like a conch shell and able to trumpet in two voices –
tiger’s voice in the daybreak and rooster crows in the twilight. The other
outstanding elephan is called Dammahassadin – having the copper red
body, this elephant will bring the victory, fruit, cereal and plenty of
rain.
The Agani Phong – the white elephant created by God
Agni or the God of fire. The elephant has the elegant gestures; both ivories are
long and its end closely curved.
Its body color looks like dried banana leaves. The Agani Phong is clasified
into 42 groups, i.e. any elephant that has a strange body with
inappropriate looks is usually fixed into this family. If those elephants enrolled
as the important elephants, they would have a normal skin, slender shape. Its ivories
are short and plump. According to the Elephant’s Characteristics, it is called ‘Chang
Neam’. And in the Royal Chronicle, this
kind of elephant is called ‘Mani Cakkra’. The white elephant in the Agni family
is divided into two kinds as – Chang Puek and Chang Neim.
The Gajasastra of Nan : The Knowledge about elephants
The text about the characteristics and
medicine of the elephants.
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On Wednesday of the sixth lunar moths
B.E. 2438, the Gajasastra
and the treatment of elephant were written. This text describes the
auspicious and inauspicious elephant. The lord or the Minister should skillfully
learn and complete this text.
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This elephant is called Kan Kuay, its
tail like a bush of lotus.
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This elephant has a small trunk, its
tail like a bush of lotus and its eyes like a pine apple and timorous.
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This elephant’s tail looks like a
climbing perch and needs an experienced mahout to train.
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A person should buy or
purchase the elephant that has a tail like a bush of lotus, its ears like a
lotus leaves
An auspicious elephant must have
the right ivory point up and the left point down and swing its tail.
Here are the charateristics of a long life elephant. If there is out spring coiled body hairs on its head and around its nect from body side upto its shoulder, it is the mark of the long life. If there is not, it is the opposite thing, that would be the cause of a short life. In the moment of a deing elephant, its tail shall be weak, its muscles shall be paralized. The sound ofeating food can’t be heartd poperly.
The out ward expresion of the sick elephant and how to cure it.
The elephant that is
sick because of Enterocolitis. The veterinarian should compound Herbal medicine with 3 things such as
the tamarind leaves, Rainbow pink leaves, and half pickled fish, then, pestle them, make the Herbal
bolus size. Cure it.
|
The Verse of Blessing for Elephant
Siri Subhavaramangala (an) pasiddhi
dhanam
Bhagayam Jayyatu Bhavam Jayya
Mangalam
This is an auspicious day and also
the great blessing day.
It falls on the right time of
luckiness;
As I bless to all auspicious
elephant; They shall…
live of long lives as long as two
hundred years.
All of the elephants were born as
the living being (satta);
The Uposatha was as the first
elephant down to the Kang Kai Family;
With the favorable three flowers native from the
seven ponds;
It came down to the human world
for the happiness;
With the mighty that
victory over all enemy;
I offer you with the path and the
treasure from afar;
Together with the priceless jewels that no one can buy.
I attempt all of them for the
sake of the commiseration with the auspicious elephants.
…
3.4 The poem of the Highest Blessing –
Phrajayananthamuni (Wong Kittiwangso)’s Version
in B.E. 2470 It is a palm manuscript
written by Venerable Phrajayananthamuni (Wong)
a former of the Nan Ecclesiastical Provincial Governor and the ex-abbot Wat
Chang Kham Woravihar. It consists of 468 verses. The year of poem composition
was unknown. Abhichai was the name of engraver who copied the poem into the
palm leaves in B.E. 2470. The style of poem is based on the Pali stanzas of
Mangala Sutta or the 38 of highest blessing. The poem consists of 10 stanzas
which started from the first Pali stanza- not to associate with fools and
explained of each by various illustrations.
The poem also explained the
doctrines of the Loka-dhamma: the worldly conditions that one should be the
unshakeable when face up to the worldly conditions. In addition, the essence of poem involved
with the ancient vernacular language that is considered as the Nan identity.
Due to using some words of Pali, the verses of poem is hard to comprehend. For
example, the world ‘payojana’, it can be found as ‘payo’, therefore, it needs
to rightly interpret the context. Moreover, the engraver did not pay more attention on the
spelling, orthography and tone marks. It mostly found
the missed writing and the wrong
words. Thus it needs the glossaries shown
at the end of the text in order to help the readers in easily understanding. It can be said that
Venerable Phrajayananthamuni
(Wong)
was the persistent on using the art in Dhamma composition to reach the heart of
Buddhist people. The poem of the Highest Blessing is considered as the Unseen
of Nan Manuscripts and worthy for preservation and dissemination to the
public.
The example of the poem on verses : Asevanà ca bàlanam pandฺitananca
sevana .
The poem verse no. 16
I
shall point out the benefit based on the Buddha’s Activities;
It
is the Buddha’s admonitions – I beg you bear in mind.
The
Buddhist doctrines composed in verses of Saw.
The poem verse no. 17
For
the sake of easy understanding of Dhamma – I composed these verses;
A
long with the teaching of Mangala Sutta that was said by the Buddha;
Do
not to associate with fools; to dissociate from the wicked.
The poem verse no. 18
As
the fragrance associate with pickled fish; so it obtains bad smell.
This
is the Buddha’s admonition for all genders.
Although,
being as a good man; if associate with the fools.
The poem verse no. 19
The
Buddha said that he will adsorb and become a fool man.
If
one associate with the fools; he will ruin at the present life.
The poem verse no. 20
The fools will never gain the
prosperity;
Therefore,
one should run away from the foolish man.
Summary
The four issues of Nan’s Indigenous Wisdom
that has mentioned above, they should continue to be inherited and
transliterated to modern language. It would be the great benefit for scholars
who lack of method of reading and writing of vernacular ancient language. In
addition, the young generations would learn their local history and apply some
indigenous wisdom for their lives. As the exploration has been made for 4
issues in the limited of time; if it is exploring all over Nan Province, it
would definitely be found a ton of unseen documents.
The Referent Books
Primary Sources :
A. The Micro Film and Digitized Photo Coppies of Manuscripts from the Social Research Institution, Chiang
Mai University, 5 Records are as follows
;
Anisong
Kor Phra That Don Kaew(The result of
merit on Construction of Phra That
Don Kaew). Wat
Phra That Don Kaew, Tambon Nai Wieng Amphue Muang
Changwat Nan, Lanna Alphabet, Pali- Tai Yuan Language, 1 set,70 palm-leaf
pages,
the Digitized
Photo Coppy Code 14.005.00245-01, SRI, CMU.
Mong Kon Dham Kham Klorn Chabap Phrajayanandhamuni(Wong);
(The poem of the
Highest Blessing –
Phrajayananthamuni (Wong)’s version in B.E. 2470).
Wat
Naluang Nai, Tamnon Na Luang, Amphue
Wieng Sa District, Changwat Nan,
Lanna Alphabet,
Pali- Tai Yuan Language, 1 set, 98 palm-leaf pages, the Digitized
Photo Coppy Code 14.004.00017-01, SRI, CMU.
Tam Ra
Laksana Chang, Tam Ra Chang, Tam Ra Su Khwuan Chang(The Text on the
Characteristics of Elephants and its Blessing
Verses). Wat
Naluang Nai Tambon
Na Luang, Amphue Wieng Sa District, Changwat
Nan, Lanna Alphabet,
Pali- Tai Yuan Language, 2 sets,
112 Folded Book pages, the Digitized Photo
Coppy Code 14.09.00025-01 And the other copy 14.09.00026-01, SRI,
CMU.
Tam
Naan Tham Kum(The Legend of Koom Cave (Guhaghataka)). Wat Don Kaew
Tambon Nai Wieng, Amphue Muang
Changwat Nan, Lanna Alphabet, Pali- Tai
Yuan Language, 1 set, 80 palm-leaf pages, the Digitized Photo Coppy Code
14.01L.00221-01, SRI, CMU.
B. The Micro
Film and Digitized Photo Coppies of Manuscripts
from the Office of Promotion Arts and Culture, Chiang Mai University, 3
Records are as follows ;
Mangala Sutta, J.E. 1209 . Wat Sung Men, Amphue Sung Men Chang Wat
Phrae. Lanna
Alphabet, Pali- Tai Yuan Language, 1 set, 28 palm-leaf pages, 4 lines
each,
the Microfilm
Code 171.351.003 PR 010218202. CPAC,
CMU.
Madhurasa Gatha, J.E.1200. Wat Sung Men, Amphue Sung Men Chang Wat
Phrae. Lanna
Alphabet, Pali- Tai
Yuan Language, 1 set,
30 palm-leaf pages, 4 lines each,
the Microfilm
Code 260.449.028
PR 012007706. CPAC,
CMU.
Voharlokbhsa J.E
1199. Wat Sung Men, Amphue Sung Men Chang Wat
Phrae. Lanna
Alphabet, Pali- Tai
Yuan Language, 1 set,
31 palm-leaf pages, 5 lines each,
the Microfilm
Code (na) CPAC, CMU.
[1]
The Research
Members : 1. Head Person; Lect.
Dr.Phisit Kotsupho, The Deputive Director of Social Research Institution, The
Vice President of CMU Council Staff, Department of Philosophy and Religion,
Faculty of Humanities, 2. The Co-researchers; 1) Assoc.
Prof. Dr.
Jeerayut Chaijaruwanich, The Head,
Department of Computer Science,
Faculty of Science, CMU; 2)
Assist. Prof. Dr.Viroj Inthanon, Deparment of Philosophy and Religion, Faculty
of Humanities, CMU; and 3)
Lect. Dr. Christopher A. Fisher, The Foreign Specialist
Professor, Deparment of Philosophy and Religion, Faculty of
Humanities, CMU; 3. The Assistant Researcher,
MR. Chanin Khewsanuk, CMU; 4. The Trans literacy Group; 1) Mr. Kreok
Akkajinoret; Dr. Chappana Pin Ngeon, 3) Mr. Yodsphon Chareonmanee.
[2]
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