The 550 Jātakas in Old Burma

Author(s): G. H. Luce
Source: Artibus Asiae , 1956, Vol. 19, No. 3/4 (1956), pp. 291-307
Published by: Artibus Asiae Publishers

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 G.H. LUCE

THE 550JATAKAS IN OLD BURMA*

O( ne of Dr. Dupont's last works was a full and careful study of a modern Mon version of
the NdradJadtaka.I Shortly before his death he was intending to visit Pagain, the IIth to
3th cent. capital of Burma, where most of the older traces of Buddhist Mon are still to be seen,
not only in architecture and sculpture, but also in stone inscription, terracotta carving and
fresco. The inscriptions (IIth- I2th cent.) have mostly been edited by the late Dr. C. 0. Blag-
den in Epigraphia Birmanica.2 The glazed terracottas on the top terraces of the Ananda temple,
which illustrate the ten great Jatakas of the Mahanipata, have been edited by the late C. Duroi-
selle in Vol. II (text and plates) of the same publication. So the study of Old Mon is now an
easy, as well as a delightful and rewarding, task. The old language (very different from the
modern, and even from Middle Mon of the I 5 th cent.) is full of poetry and beauty, owing much
no doubt to Sanskrit and Pali models, but always guarding its own independence; and thanks
to a well-evolved system of infixes and prefixes, distinguishing verbs, tenses, nouns and adjec-
tives, and a fair supply of relatives and other connectives, it was capable, not only of accurate
translation, but also of original literary composition (including verse) of a high order.
For this memorial volume one's mind naturally turned to the still unpublished writings in
Old Mon at the temples of Pagan. One could easily fill fifty pages with the text of them; and
every word in Old Mon, quite apart from its Pali connotations, is precious to the student of
language. In the course of a long residence in Burma I have e had ample opportunity to record
these writings; but much of the record was lost during the last war. And the lofatigue of standing
for hours in semi-darkness on the top of a step-ladder, or of clambering on curving roof-tops,
which the collection of these records demands, calls for younger muscles than mine. It may
help, perhaps, if one puts on paper one's readings of some of these writings, leaving it to better
Pali scholars to interpret the evidence.
About 1054- 8 A. D. the Burmese king Aniruddha captured the Mon capital Thaton (Yak-
sapura, Sudhammavati), and carried ri off to Pagn its king Makuta (misread, centuries later, as

* Acknowledgements. I am greatly indebted to my colleague Professor Pe Maung Tin for kindly looking through this
article and making many useful criticisms. Also to Professor Aung Than and Saya U Wun for the loan of Pali and Burmese
texts. Also to Nai Pan Hla, Mon Cultural Adviser to the Burma Government, for procuring copies of Mon manuscripts.

I Pierre Dupont, La Version Mdne du Ndrada-Jdtaka. ]Acole Francaise d'Extreme Orient, Saigon, 1954.
2 Epigraphia Birmanica, Rangoon, Government Press. Vol. I, Part i, 1919. The Myazedi Inscriptions. Ed. by C. Duroiselle
and C. . Blagden.
Vol. I, Part 2, 1920. Old Mon Inscriptions I-VIII. Ed. by C. O. Blagden.
Vol. II, Parts I and 2, 1921. The Talaing (= Mon) Plaques on the Ananda. Ed. by C. Duroiselle. Text and Plates.
Vol. III, Part I, 1923. Old Mon Inscriptions IX-XI. Ed. by C. 0. Blagden.

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'Manuha'),3 together with copies of the Tipitaka, and Buddhist monks and artists of all kinds.
The earliest Mon descriptions of the ten great Jatakas occur in Makuta's pandit inscription at
the Shwezayan pagoda, Thaton; in the glazed terracottas of the middle terrace of the Thagya
pagoda, Thaton; and in the stone carvings of the boundary pillars of the baddhasima (ordination-
hall) at the Kalyani Thein, Thaton.4 Before his death at Myinpagan, a mile south of Pagan,
the captive king built the Nanpaya, not markedly Buddhist, a beautiful stone-faced gem of Mon
temple architecture. To the next century, o060o to II60o A. D., may be ascribed nearly all the
Mon temples of Pagan, especially to the reign of Aniruddha's general, Kyanzittha (fl. io84 to
11 13), all of whose inscriptions are in Mon.
Prominent in several of these temples, either in fresco or terracotta, are whole series of the
550 J takas. We are here concerned with the following:

I. The Ananda temple of Kyanzittha.- The series of glazed terra-cotta plaques (one per Ja-
taka) begins at the S. W. corner of the lowest roof-terrace; goes along the W., N., E., and S.
faces including the four halls (mandapa); and then ascends to the next terrace and goes along
the W. and part of the N. faces, where it merges in the extended series of the Mahanipata, al-
ready published in Epigraphia Birmanica. Up to No. 537, the writing at the foot of the plaque
merely names and numbers the story, e. g. Mita4ngajadt 497; except for the first which has a
word of Mon: wo' Appannakajdt, "This is the Apannaka Jataka". The series is wellnigh com-
plete.

II. West and East Petleik pagodas.s - These are close to the Lokananda pagoda, on the
river-bank 3 miles S. of Pagain. The Lokananda, we know from an inscription, was the work
of Aniruddha: and it is probable that the two Petleik date from the same reign. 'Seals' of Ani-
ruddha have been recovered from their debris, also a fragment of an Old Mon inscription; and
the writing on the unglazed terracotta plaques ranged along the square corridors and man.dapa,
is in archaic script characteristic of early Pagan. Some 235 plaques with writing are found at
the West Petleik, and 211 at the East; but the latter plaques especially are often fragmentary;
and the two series, being adjacent, show signs of confusion. What writing remains, however,
being free of glaze, is remarkably clear and sharp. Only name and number are shown, thus:
i/ Veldmajdtil 497, or again IIMdtangajadtli oo.

III. Kubyaukgyi temple, Myinpagan.6 - The so-called 'Myazedi' inscription, dated c. 1113 A.
D., with its two duplicate stones engraved in Pyu, Pali, Mon and Burmese, records the buil-
ding of this fine Mon temple, shortly after the death of Kyanzittha. The Myazedi stupa is of
later date, and now occupies part of its precincts. The Jataka series has writings in ink below

3 For the two inscriptions of Makuta ('trap' and 'pandit'), see Inscriptions of Burma (Oxford University Press), Portfolio
IV, Plates 358 and 359. The name occurs in 11. 5 and 39 of the former, and 1. 5 of the latter. For the corruption of the
name, from the Pali/Mon Kalyani inscriptions of Pegu (1479) onwards, see Epig. Birm. Vol. III, Part 2, p. I87. Ma-
kuta's description of the ten great Jatakas comes in 11. 5o-6o of Plate 359.
4 For the terracotta plaques at the Shwezayan pagoda Thaton, and the stone carvings at the Kalyani Sima there, see
U Mya's careful notes on pp. I96-204 of Part I of the Arch. Surv. Ind., Annual Report 1930-4, and Plates CXIII-CXVI
in Part II.
5 For the Petleik pagodas, see Arch. Surv. Ind., A. R., 906-7 pp 29, 38-40, , 7-I36 and Plates XLI to L; I9I2-13,
p. 87 follg. and Plates L,LI. For Aniruddha's work at the Lokananda, see Inscrs. of Burma, Ptf. II, Plate i6oab.
6 For a specimen fresco of the Myinpagan Kubyaukgyi, see Arch. Surv. Ind., A. R., 1930-34, Part I, frontispiece.

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fresco on the outer walls of the dark square corridor enclosing the central shrine. It begins on
the second row of panels from the top, a little to the left (S. side) of the arch by which one
enters. It runs round the E. (half), S., W., N., and E. (half) walls; and ends with the Vessan-
tara Jat on the N. wall of the 8th row from the top. No numbers are given, but the order is
unmistakeable: there is not the risk that there is with terracottas, of a plaque falling out and
being replaced in a wrong panel. A brief description is added in Old Mon, e. g. I\Rohannajdtil
bodhisat das dray, i. e. Rohantamiga Jataka (No. 50I): "The Bodhisattva was a deer." It is the
completest series we have in Old Mon.

IV. Nagayon temple. - This handsome temple, like its fellow the Abeyadana across the
road, faces north towards the capital, on top of the rise S. of Myinpagan. It is attributed to
Kyanzittha. It contains the largest and best preserved panels of Mon fresco, on the plain outer
walls of the dark corridor. The Jataka series is on the inner walls, more broken by architectural
relief and stucco moulding. It is below the main top line of panels, starting from the centre of
the S. wall, and continuing on the W., N., and E. walls, and so on. It is not so well preserved
as the Kubyaukgyi series, and my incomplete recordings stop at No. 284.

V. Abeyadana temple. - A late ink inscription on the walls attributes this lovely temple to
Kyanzittha's queen, Abeyadana, whose simple portrait-figure still sits praying on the W. side of
the central Buddha. The Brahmanic, Tantric and uncanonical frescoes in the corridor7 remind
one that Thaton Buddhism was not the pure Theravada which modern Chronicles imagine it to
have been. The only frescoes with writing are orthodox Jatakas, which fill eight rows covering
the north side of the entrance-hall. Here the walls, blackened with smoke, arch from the floor.
The series starts in the top row, near the N. E. corner of the N. wall. The Pali title is given,
a brief description in Mon, and often the number within the vagga or nipdta: e. g. iiDewatdw-
panhajdtii bodhisat das amdt iioii catukkanipdt o11011 "Devatapafha Jataka" (No. 350 in the whole
series; No. 50 in the catukka nipta). "The Bodhisattva was a minister. (Here endeth the) 4th
Nipata." I have read about 75 of these grimy epigraphs. No doubt more are legible.

VI. Pyatsa Shwe teple (No. 5 84). - This stands in a group W. of Myinpagan village, to-
wards the river. The Jataka series is in fresco, on the N. and S. walls of the entrance-hall to the
east. I have recorded only about 20 legends, between Nos. 119 and 20I, mostly on the S. wall.
No doubt more are legible, but little that is continuous. Here are specimens:
S. wall: Iltrey das isi' Samiddhijdt I67ii. "Samiddhi Jataka No. I67. - The Holy One was a
hermit."

N. wall: iitirla poy das tniek rddhajdt I98.ii "Radha Jataka No. I98. Our Lord was a paroquet."

VII. MingalaZedi pagoda. - For comparison with Mon, I have studied what remains of the
Burmese series of green-glazed Jataka plaques on this fine stupa, half a mile S. of Pagan, dating
about the middle of the I3th cent. Other plaques (as on the Ananda) line the basement of the
pagoda; and its topmost terrace (like those of the Ananda) is devoted to illustrations of the
Mahanipata. The main series occupies the three intermediate terraces, starting from the middle
of the east face. About 1891 the geologist Fritz von Noetling removed to Berlin over a hundred
of the best plaques. When I last saw them, just before the War, they were buried in the cellars

7 For the Abeyadana frescoes, see Arch. Surv. Ind., A. R., I930-34, Part I, pp. 181-4; Part II, Plates CI-CIV.

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of the Museum fur Volkerkunde. In 1897 Griinwedel published a careful study of about half
of them; but I have now no access to the volume.8 At present about 320 Jataka plaques, with
writing, remain on the pagoda, apart from the Mahanipata series. I have eked out some of the
gaps from Jataka-illustrations given by Duroiselle in articles published in Annual Reports of
the Archaeological Survey of India.9 Here is a typical legend: Rohannajat rhuy smani Jor, "50I.
Rohantamiga Jataka. (The future Buddha was) a golden deer."
In the following notes we consider briefly (i) the order and numbering of the Jatakas;
(ii) their name-variants in Old Burma; (iii) the short descriptions of the Bodhisattva, as given
in Pali, Old Mon and Old Burmese.
Order and Numbering of Jdtakas. - People in Burma always speak of the "55 Jatakas"; but
modern editions and manuscripts, so far as my knowledge goes, give only 547. The South
Indian or Singhalese recension, too, as shewn in Fausb6ll's text and Cowell's translation,lo
ends at 547. Old Burma, it is clear, used two different recensions: the (slightly) older one, as
shown on the two Petleik pagodas, counted 550; the later one, shown on the Ananda, Ku-
byaukgyi, Mingalazedi, etc., counted 547. The West Petleik, as Duroiselle first pointed out,"
inserts after 496 Bhikkhaparampara, the last of the Pakinnaka Nipata, the following three:
Velama 497, Mahagovinda 498, and Sumedhapandita 499-which are not found in the Singha-
lese. The Matainga Jataka, first in the Visati Nipata, is thus numbered 500 on the W. Petleik,
but 497 on the Ananda, Mingalazedi, etc.; and from there onwards to 550 (Vessantara), the
W. Petleik numbering is always 3 in advance of the normal. The less complete E. Petleik series
also followed the system of its sister pagoda, e. g. Sattigumba 50 o6, Gandatindu 523, Tesakuna
524, Alambusa 526, etc. - always 3 in advance of the usual numbering.
The normal order of the last ten Jatakas (Mahanipata), as shown in Fausboll or Cowell, is as
follows:

538. Mugapakkha 542. Khandahala 546. Maha-ummagga

539. Mahajanaka 543. Bhfridatta 547. Vessantara
540. Sama 544. Mahanaradakassapa
541. Nimi 545. Vidhurapandita

The Burma name for the Mugapakkha is Temiya; for Khandahala is Candakumara; for Maha-
ummagga is Mahosadha. From Temiya to Nemi the order is the same; but then (regularly in
Old Burma, and also in Modern) comes the Mahosadha, leaving the Vidhura last before Ves
santara. Editing the Ananda plaques, Duroiselle says of this variation in the order: "I thin
it is to be attributed merely to a lack of strict supervision..., the more so as the plaques of th
stories are serially numbered in proper sequence; and the order on the Ananda does not,

8 A. Gruenwedel. Veroffentlichungen aus dem Kdniglichen Museum fur Volkerkunde, V. Band. i. Glasuren von Pagan. 3. Pa
sten aus Pagan. 4 Skulpturen aus Pagan. - Berlin, Dietrich Reimer, I897.
9 Especially "Pictorial Representations of Jatakas in Burma", Arch. Surv. Ind., A. R. I912-I3, pp. 87-119, and Plates
L-LX.

IO V. Fausboll, The Jataka together with its commentary .. .for thefirst time edited in the original Pali. London,
6 vols. and Index.
E. B. Cowell, The Jataka or Stories of the Buddha's Former Births. Translated from the Pali by various hands. Cambridge,
University Press. 89 ?-I913. 6 vols. and Index.
I See n. 3, p. 89, Arch. Surv. Ind., A. R. 1912-13.

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either, follow the traditional order of the Ten Paramita, or the Ten Perfections illustrated by
these Jatakas."12
As shewn below, the Ananda plaques are arranged in the Burma order, not the Singhalese;
and their numbering (538 to 754) confirms this as far as the Bhiridatta. The plaques of the top
two terraces are not numbered: they include part of the Bhiridat series, followed by the Na-
rada, Vidhura and Vessantara in that order. It is not easy, I find, to allocate each of the ten
pdramita to its respective Jataka among these ten, while still following the Singhalese order.
Temi presumably would illustrate the tenth (upekhd), and Vessantara the first (ddna). What of
the second, Sila ? Surely this is at least as appropriate to Vidhura as to Mahosadha? In any
case it was not carelessness which determined the order on the Ananda: for the same order is
confirmed by all, or almost all, the old evidence available, shown in the following table:

Makuta's West Petleik Ananda plaques Kubyaukgyi Mingalazedi

pandit inscr. plaques frescoes plaques
(P1. 359) c. Io060 A. D. c. iioo A. D. c. 1113 A. D. c. I250 A. D.
c. Io0o0 A. D.

. . . . . Temiya 541 Temi 538-574 ..... Temi I-30 (?)

. . . . . . Janaka 542 Janak 575-6I4 ..... Janak 31- 36
isi Syam Sama 543 Syam 615-633 Sama Syamr 38- 44
..... . . .. Nemi 544 Nemi 636-646 Nemi Nemi 45- 48
..... . . .. Mahosadha 545 Mahos 647-740 ..... Maho 49- 94
Candakumara 546 Candakumar 741-749 Candak ... Candakuma 95-?
Bhfiridat Bhfridatta 547 Bhuridat 750-754 + . . . . . Bhuritt 99-104
Naradoh . . . . . . 548 risi Nar (no numbers) . . . . . Nrata 98 (?)
Wi(dhura) Vidhura 549 Widhir (no numbers) Widhir Widhir II3-125
Wesantar ..... 550 Wesantar (no numbers) Wessantara Wesantara I26-i 90 +

The only numbered Narada plaque in the Mingalazedi appears to have a number (98
than those of the Bhuridatta; but the reading is doubtful, and the three plaques illust
come in position after the Bhuridatta. Still earlier illustrations of Jatakas, as mentioned
are to be found at the Kalyani Sima and the Thagya pagoda, Thaton. Here the difficult
determine the order. If we accept U Mya's order of the remaining plaques on the Thag
his sketch-plan on Plate CXIII (a) of his article),I3 and place his numbers in revers
bring Temiya first and Vessantara last, the order will be: 55 (P1. cxv d) Temiya; 3
(P1. cxv c, b) Mahosadha; 26 and 20 (P1. cxv a, cxiv d) Bhuridatta; I6 (P1. cxiv c) Ma
6 and 3 (PI. cxiv a, cxiii c) Vidhura; and i (P1. cxiii b) Vessantara. U Mya's main thesis,
these plaques are illustrations of the Mahanipata, is pretty certainly right. And the onl
that will not accord with the Burma order is I6 (P1. cxiv c) Mahosadha, separated as it
the other two illustrations of this Jataka by the two Bhiridatta plaques. The identific
PI. CXIV c is therefore open to suspicion. It should either belong to the end of the Bh
or the beginning of the Vidhura series, or to the intervening Narada.
With the above exceptions the Old Burma order of Jatakas accords with that of Fau
The terracotta plaques at Pagan (on the W. and E. Petleik, Ananda, Mingalazedi, etc
12 See Epig. Birm., Vol. II, Part i, p. (v).
I3 See n. 4 supra.

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bear overall numbers as well as names. The same is probably true about the Pyatsa Shwe fres-
coes. The Myinpagan Kubyaukgyi and Nagayon frescoes want numbers. Those of the Abeya-
dana have numbers, but not overall ones. In the first half of the series they appear to be num-
bered within the nipata so far as the tens are concerned, and within the vagga (not named)
from i to 9: thus - Kakkarajdt lbodhisat das dewatjw chull 9 kandagalajdt l\bodhisat das tirne'll 6o
"Kakkara Jataka. The Bodhisat was a tree-spirit. 9" (= No. 209). "Kandagala(ka) Jataka. The
Bodhisat was a woodpecker. 60o" (= No. 2zi; or No. 60o of the Duka Nipata). Nipata I should
end at I50, II at 250, III at 35o: but from 200 the numbering here seems sometimes to be con-
tinuous up to 300, when Nipata IV (up to 3 so) starts a separate group. Nipata VII (Satta nipat)
is mentioned; but my readings are here so incomplete and doubtful that I cannot be sure about
the later numbering.
Jataka Name-Variants. - Old Burma names often differ from those of Fausb6ll, and some
variants persist in modern texts, both Mon and Burmese.I4 In the following list I confine myself
to the more interesting variants, adding such explanations as suggest themselves.

Abbreviations:

WP = West Petleik plaques, c. Io60. N = Nagayon frescoes, c. 0oo.

EP = East Petleik plaques, c. Io6o. AB = Abeyadana frescoes, c. Ioo.
AN = Ananda plaques, c. 00oo. K = Myinpagan Kubyaukgyi frescoes, c. I I I3.
M = Mingalazedi plaques (Burmese), c. I250. PS =Pyatsa Shwe frescoes, c. II5o(?).
WK = Wetkyi-in Kubyaukgyi frescoes (Burmese).

Jaitaka name, according OLD BURMA VARIANTS

to Fausb6ll

3. Kandina (AN, N, probably WP). Kannika (K).

29. Kanha (WP, EP) = black. Ayyika (K), = Grannie, after the name of the bull
Ayyakakalako = Grannie's Blackie.
36. Sakuna (K, and similarly WK) = bird. Agginama (M), referring presumably to the forest
fire. The name is confirmed by the number, 36, but the Bodhisat is described as
num = quail. Has there been confusion with I68 Sakunagghi, where the Bodhisat
was a quail in the Pali? (There, the reference is to the hawk, "bird-killer", of the
story.)
4I. Losaka (AN, and similarly K). Mittavinda (M), the name of the unlucky man in the story,
identified with Losakatissa. The number, 41, agrees.
44. Makasa (AN) = mosquito. Masaka (K), from the Vedic form of the word, masaka.
47. Varuni = spirituous liquor. Varunidzsa (AN), "spoiling the spirit", and similarly M and
modern texts, Mon and Burmese. See the story.
67. Ucchaiiga = hip, lap. See the first word in the gatha. Uccanga (AN, AB, K, WK and modern
Mon).
71. Varana = the name of a tree, Crataeva roxburghii, mentioned in the story. Varuna (K),
Baruna (AN, N). Varuna persists in some modern texts, Mon and Burmese.
93. Vissasabhojana (K, probably) = food of intimacy (see the story). Mikamdtuka (M) = deer-mother.
Cf. migamatuka at end of gatha.

14 For modern names and descriptions of the Jatakas I have consulted the follg: - (i) For Burmese: - Visuddhisilacara-
Gulhattbavinicchaya, Vol. I (pp. 55-77). Mandalay, Hanthawaddy Press. U Hpo Kya - ]Na:ra'na: chay kok nhut khyak
mya:, 2nd Ed., Rangoon, I294S. (ii) For Modern Mon: - Mon MSS. numbered 172, I6I and I54 at the National Li-
brary, Jubilee Hall, Rangoon.

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 98. Kut.avanija (similarly AN, EP, N). Atipan.dita (M), the name of the dishonest partner (Kuta-
vanija) in the story.
101. Parosata (AN, WK). Dutiyaparosahassa (K). "This story" says Malalasekara,'5 "is analogous
in all respects to the Parosahassa Jataka" (No. 99).
I02. Pannika (WK), Panni (K), = greengrocer (see the story). Vipaka (M). I cannot explain this.
Number (ioz) and description, "tree-spirit", agree. U Pe Maung Tin suggests
"ripe (for marriage)."
107. Salittaka = a sling or catapult (see the story). Salitaka (WK). Selita (AN). Salika (K, also
modern Mon).
IIo. Sabbasatmharakapaiiha Sabbasahara (AN, WP). Sabbasaharika (K, WK). Sabbasahari (M). Modern texts,
Mon and Burmese, often similar.
128. Bilara = cat; but no cat is mentioned in the story, only a wily, cat-like jackal. Bilarabati
(or obata - EP). Modern texts, Mon and Burmese, similar. Bildravata is given as a
var. lect. by Fausb6ll.
132. Pancagaru Abhiruka (AN). Abhiruka (K). According to Malalasekara and Fausb6ll, this Jataka
is also called Bhiruka. Modern texts, Mon and Burmese, have Muccabhiruka, Bhiruka,
etc. Bhiruka = timid, Abhiruka = fearless.
158. Suhanu (AN) = Strong jaw. Soniya (M) - presumably after the other fierce 'chestnut' horse,
Sona, of the story.
I8o. Duddada (AN) - after duddadam, the first word of the githa. Daddara (K, PS).
184. Giridanta Giridatta (AN, WP, M). Also modern texts, Mon and Burmese. Viridatta (K).
I87. Catumatta Catumattha (AN, N, K, PS, M). Modern texts, Mon and Burmese, have Catumattha.
For the word in the second gatha, see footnote in Cowell's translation.
19I. Ruhaka Ruha (AN, EP, K). Modern texts, Mon and Burmese, have Ruhaka or Ruha.
I96. Valahassa Valdhaka (AN, M). Also modern texts, Mon and Burmese.
203. Khandhavatta Khandhakavatthu (AN). Khandhavattha (M). Khandhakavattuka (K).
209. Kakkara (AB). Kakkura (AN). Kakkdra (K). Some modern texts, Mon and Burmese, have
Kukkuta. Malalasekara gives Kukkura as another reading. Kakkara or Kukkuta
= cock; kukkura = dog. There are birds in the story, but no dog.
2IO. Kandagalaka = "Eat bulb", the woodpecker in the story. Kandagala (AB). Kandala (AN). Kalanda
(K). A modern Burmese text has Kalandaka = squirrel; but there is no squirrel in
the story.
212. Ucchitthabhatta (AB) = "food left over". Ucchittabhatta (N). Puccittabhatta (K).
2I3. Bharu (K). Guru (EP, N, and perhaps AB). Bharu was the name of a kingdom in W. India,
with the port Bharukaccha or Broach. Modern texts, Mon and Burmese, often have
Kuru, and Fausb6ll gives this as a variant.
219. Garahita Garaha (AN, K, M). Garaha = blame, garahita = blameworthy - applied to the
rock, Garahitapitthi, where the monkeys questioned the Bodhisat and went away
blaming him.
228. Kamanita (K, and similarly AN). Kdmani (M). Kamaniggaha (WP). Kamanita, "led by desire",
is the name of a brahman in the introduction to the Jataka. Kimaniggaha = suppres-
sion of desire, as preached in it by the Bodhisat.
229. Palayi Paldsa (AN, K, M). Palayi, "running away", is explained by incidents in the story.
Palisa, "spite" or "Butea frondosa tree", seems irrelevant. Fausb6ll gives Palasa and
Paldsi as variants.

230. Dutiyapalayi Dutiyapalasa (AN, K, and similarly M). Dutiyapal/si (WP). Fausb11 gives the latter
as a variant.

231. Upahana Upahana (AN, M). Kahana (WP). Upahana = sandals (see the first line of githi).

15 G. P. Malalasekera, Dictionary of Pali Proper Names. 2 vols. 1937-8.

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239. Haritamata Harita (AN, K). Harita = green, and the P. T. S. dictionary16 translates haritamatar
as "son of a green frog", i. e. the nilamanduko of the story.
246. Telovada Balovada (AN, N, K, and modern texts, Mon and Burmese). Also given as a variant
in Fausb6ll. Balovada (M). Valo... (EP). Viladhana? (WP). Balovada, "instruction
of the ignorant", makes sense and is relevant to the story. TelovIda ("instruction
about oil"?) is strange.
248. Kirsukopama Kimtsuka (AN, M). Kinsuka (K). Parable (upama) of the Kirisuka, Buteafrondosa tree.
251. Sarikappa (WP). Sankapparada (K). Sankapparaga (AN) = thought-lust (see the story).
255. Suka YJvasomattanu (AN, K, M). Yivasomatta (EP, WP). From the beginning of the
gatha: "so far as he knew the limit". In the story the Bodhisat is a paroquet (suka).
2 59. Tiritavaccha Tirivaccha (AN, M). TirZtivaccha (K). Tiritivaccha (EP, WP). Similarly modern texts,
Mon and Burmese. The word means "Symplocos racemosa tree", the name of the
brahman Bodhisat in the story.
274. Lola (K). EP has Kdka (number 274 agreeing). The tale is about a pigeon (the Bodhisat)
and a greedy (lola) crow(kaka).
282. Seyya .yya (EP). Seyha (AB). Sayha (AN, K). Seyya = better (see the first githa). Sayha
= what can be endured. There has been confusion between the names of this Jataka
and No. 1 I infra.
285. Manisfkara Mani (AN). Mani (K). Muni (M). Mani, "crystal", was the name of the cave where
the pigs (sukara) lived. Modern texts, Mon and Burmese, have Manighamsa, "rub-
bing of the crystal" (see the story).
293. Kayavicchinda = cutting off of the body? (see P. T. S. dictionary). Kayachanda (AN, WP, K, and
perhaps M and EP) = desire of the body. Some modern texts, Mon and Burmese,
have Kayanibbinda = disgust with the body. Fausb6ll admits this last as a variant.
294. Jambukhadaka = Rose-apple-eater. Jambuka (WP, K). Jambu (AN).
296. Samudda (AN, K). WP has Anantapayi, confirmed by the number, 296. It means "endless
drinker": see beginning of the second gItha. The water-crow in the story wished to
drink up the sea (samudda).
297. Kamavilapa = idle amorous talk. Kdmatappatu (WP, EP), "let desire be satisfied", occurs in the
third gatha. Kdmahetu (AN, and perhaps K) = cause of desire.
299. Komiyaputta (WP). Komaya (AN). Omeyaputta (K). Komayaputta, "son of Komaya" (a village
brahman), is the name of the Bodhisat in this story.
300. Vaka (AN). Baka (WP, K). The story is about a wolf (vaka), not a crane (baka).
308. Javasakuna Chavasakuna (AN, M). Ch...guna (K). Java = speed; chava = vile, or corpse.
Neither sense seems appropriate here. In the story the Bodhisat is a woodpecker;
and this should be the meaning of the word, unless it is a mis-copy from the name
of the Jataka following. Modern texts, Mon and Burmese, have simply Sakuna.
309. Chavaka Chava (AN, M). Chdva (K). Chavaka = wretched, or corpse. Its relevance to the
story is not clear.
310. Sayha (AN, M). Sayya (K), and similar forms in modern texts, Mon and Burmese. See
No. 282 supra. Sayha is here the name of the king's councillor.
3 11. Pucimanda Picumanda (AN, K, M). Picumanda or Pucimanda = the nimba or neem tree, Melia
Indica. The Bodhisat is here a spirit of this tree. Derivation of the name obscure.
3 I 5. Masa Sabbamansa (AN). Modern texts, Mon and Burmese, have Sabbamathsalabhi, "reci-
pient of all the meat". See the identification (samodhana) at the end of the Jataka:
"I myself was the merchant's son who had all the venison given to him".
320. Succaja Sucajja (AN, K, M). Subbacca (WP). For Succajarh, see beginning of first gatha.

I6 T. W. Rhys Davids and W. Stede, The Pali Text Society's Pali - English Dictionary - Chipstead, 1925.

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322. Daddabha Daddabhaya (K). Dadabhaya (AN). Daddabhayata (WP). Duddabhaya (M). Similar
forms in modern texts, Mon and Burmese. Onomatopoeic. Daddabha = a thud,
daddabhiyati = to thud. The-u-spelling is a variant. See the story.
328. Ananusociya Anusoca (AN, M). Nanusociya (K). = Not to be lamented. See the second gatha.
335- Jambuka Singala (AN, K). Both jambuka and sifngala = jackal. The story is about a proud
jackal.
336. Brahachatta Brahdchakka (AN). Bramhachatta (K). Brahmadatta (M). Brahant = great. The samo-
dhana mentions braha Chatto, "the great Chatta". The other forms are corrupt.
341. Kandari Kannarika (AN). A modern Burmese text has KinnarJ. For the story, see 536 Kunala
Jataka (Cowell, V, pp. z34-6), where the king is Kandari and his wife Kinnara.
Fausb6ll gives. Takkarika as a variant.
343. Kuntani (= curlew, heron). Kuntini (M). Similarly modern texts,Mon and Burmese.
344. Ambacora Amba (K, M), also modern texts, Mon and Burmese. The story is about a thief
(cora) of mangoes (amba).
349. Sandhibheda (K; perhaps WP, M). Bheda (AB). Sandhibherana (AN). Sandhi = union, bheda or
bhedana = breaking, i. e. breaking of union. See the story.
353. Dhonasakha Vosana (AN, K). Some modern Burmese texts have Venasdkha, a Mon manuscript
Vesdnasakha. Fausb6ll gives Venasara and Venasa as variants. Dhonasakho (var. lect.
venao or donao - query for dona "tree"?) occurs in one of the later gatha, apparently
referring to the "trim boughs" under which the ghastly sacrifice was made.
356. Karandiya (AN). Koran.dya (K, EP, and modern Burmese texts). Karandiya was the name of
the disciple in the story.
366. Gumbiya = 'one of a troop' (gumba), the name of the Yakkha in the story. Kumbha (AN, M)
= jar, a corruption of the name.
37I. Dighitikosala Dighatissa (AN). Dighatissakosala (K). Kosalaraja (EP). The Bodhisat here was prince
Dighavu (='Long Life'), son of Dighiti, king of Kosala. For the story, see Du-
roiselle, Arch. Surv. Ind. Ann. Rep. 1912-13, pp. 98-99, and references there given.
376. Avariya Avariya (AN, K). Acariya (WP, EP). Adhariya (M). "Avariya's father" is the name
of the ferryman in the story. See the third gdthd.
39I. Dhajavihetha (AN). Dhajavihetha (K). Dhujavihetha (M). Vijjadhara (EP). Some modern texts, Mon
and Burmese, have a name like Pabbajitavihethaka, "Oppression of the monks", the
"banner" (dhaja) of a country(?). This, in the story, was the result of the actions of
a sorcerer (vijjddhara).
400. Dabbhapuppha Dabbapuppha (AN, K, EP), also modern Burmese texts. The term is an epithet for
the jackal of the story, colour of "a bunch of Kusa flowers". Dabba (= wooden)
and dabbha (= bunch) are here confused.
402. Sattubhasta (AN, M). Sattubhdsta (EP). Senaka (WP), confirmed by the number, 402. Senaka is
the wise brahman, the Bodhisat in the story. Sattubhasta is the sack of meal.
403. Atthisena (EP). Atthisena (AN). Datthisena (M).
405. Bakabrahma Baka (AN, K).
409. Dalhadhamma Dalhadhamma (AN, K). Nalhadhamma (M).
4I7. Kaccani Kaccayana (AN, M, and probably K). The poor old woman in the story is called either
Kaccani or Katiyani.
421. Gaiigamala (AN, K). Bhangamala (WP). Name of the barber who becomes a paccekabuddha in
the story. Bhafigamala would mean "garland of hemp".
428. Kosambi Kosambiya (AN). Dighavu (K). The story is about Prince Dighivu (the Bodhisat) and
the quarrelsome monks of Kosambi.
43 . Harita (AN, and perhaps K). Mahdrita (M). Harita or Harittaca, "Golden, Golden Skin",
is the name of the Bodhisat in the story.

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 433. Lomasakassapa Isi Loma (AN). Loma (K). The Bodhisat here was the hermit (isi) Lomasakas apa
("Hairy Kas apa"). Loma = hair of the body.
435- Haliddiraga Halid i (AN, and some modern Burmese texts). Halid i = turmeric, not a fast co-
lour; so halid iraga means changeable, capricious. Se the sixth gatha.
438. Tittira Dad ara (AN, K, EP). Fausb6l gives it as a variant. The Bodhisat was a learned par-
tridge (tit ira or dad ara). The word is onomatopoeic.
439. Catudvara (WP, EP). Mit avinda (AN, K, M). Mit avindaka is the name of the merchant in the
story.
440. Kanha (AN, EP, K) = black. Kanda (M). The Bodhisat was Kanhakumara, "Young
Blackie".

446. Takkala Takkala (AN, WP, EP, and probably K) = bulbous plant. See beginning of the
first gatha. Kakkala (M).
449. Mattakundali Matthaku.ndali (AN, EP, and perhaps K). Matthakundali (M), and similarly modern
Burmese texts. Matta- or Mattha-kundali = having burnished earrings. See the first
gatha.
461. Dasaratha Dasaratha (AN). Dassaratha (WP). Setaratha (K). Dasaratha (= ten chariots) was
the king of Benares, Sita was his daughter. Setaratha should mean "white chariot";
but there is no mention of this. Fausb6ll gives Bharata-Rdma as a variant, naming the
other two chief characters in the story.
463. Supparaka Supdra (AN, WP, K). The seafaring Bodhisat in the story, born at Bharukaccha, was
called Supparaka. Suppara or Suppiraka, and Bharukaccha, were famous ports on
the west coast of India.
464. Cullakunala Similarly AN and WP. C(Dl)asakuna (K). Sakuna = bird, kunala = koel or Indian
cuckoo. In the story, told under 536 Mahakunala, the Bodhisat was a koel.
469. Mahakanha (AN, M) = "Big Blackie", the black hound (Matali) in the story. Mahdkandha (K).
479. Kalifigabodhi Kdlinga (AN, WP, M). Fausb6ll gives it as a variant. The story is about the Bodhi
tree of all the Buddhas, viewed by king Kilifiga.
480. Akitta Akatti (AN, WP, and probably EP). Akat (M). The Bodhisat, born as a wealthy
Brahman, is called by the strange name of Akitti, "No Renown". Malalasekara and
Fausb6ll give Akatti as a variant reading.
482. Ruru (EP). Karutgamiga (AN), confirmed by the number, 482. Ruru and kurufnga (Skt.
kurafiga, kulaniga, kulufga) are species of deer or antelope. See vocabulary infra.
483. Sarabhamiga Sarabha (AN). Sarabhanga (M). Sarabha (Skt. Sarabha) is another kind of deer. See
vocabulary infra. For the Sarabhafiga Jataka, see No. 522. Sara-bhaniga = breaker
(or plucker) of reeds (or arrows).
484. Salikedara = irrigated ricefield. Suvaka (AN, K). Suvamatuposa (WP). The Bodhisat is here a
paroquet (suva) who feeds his parents (matuposaka).
490. Paficuposatha (K and probably EP). Catuposatha (AN), number 490 agreeing. Here the ascetic
Bodhisat preaches to a Pigeon, Bear, Jackal and Snake, who are also keeping the
fast.

I
*497. Velama
*498. Mahagovinda
*499. Sumedhapandita
500. Sirimanda
50o. Rohantamiga
504. Bhal atiya
For these 3 Jatakas, not to be found in Fausboll, see Malalasekara's Dictionary of
Pali Proper Names.
Siriminda (WP). Siriminda (K). For the "Question of Rich and Poor", see Cowell's
translation, Vol. VI, pp. 179-I82. Has manda "slow" been confused with menda
"ram" of the previous question (pp. I75-8)? Fausb6ll gives Sirimenda as a variant.
red deer. Rohanta (WP). Rohanna (AN, M). Rohanna (K). Modern Burmese texts
have Rohana (miga).
Bhalldtika (WP). .... taka (AN). Fausb6ll gives Bhalldtika as a variant. Was the king
named after the marking-nut plant, Semicarpus anacardium (bhallataka)?

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5 8. Pandara (AN). Ban.dandga (WP). Panda (ranaga) raja (K). Pandara(ka) was the Naga king in
the story.
520. Gandatindu Gandatindu (WP, EP). Gandatundi (AN). Here the Bodhisat was a spirit of the knot-
ted (?) tinduka tree (Diospyros embryopteris).
526. Nalinika Nilani (AN, M). Nilani (K). Nalani... (EP). Nalana (WP). Princess Nalinika was
the temptress in the story.
528. Mahabodhi (K). Mahabodha (AN). Bodhiparibbaja (WP). Here the Bodhisat was "the wandering
mendicant Mahabodhi" (Mahabodhi-paribbajako).
529. Sonaka Sona (K). Sola (AN). - Perhaps the latter is a mistake for Sona.
538. Mfgapakkha = dumb cripple: referring to the behaviour of the hero-Bodhisat, Temiya. Temiya
(WP). Temi (AN). Temi (M).
540. Sama (K, WP). Syam (AN). Suvannasyam (K). Syam, Syat (M). Syam (etc.) are Sanskritic
forms.

542. Khandahala Candakumar (AN, WP, and probably K). Candakuma (M).
543. Bhuridatta (WP). Bhbridat (AN). Bhuritta (M, perhaps short for Bhi7ritat).
545. Vidhurapandita Vidhura (WP and probably K). Widhir (AN, M).
546. Maha-ummagga = the great tunnel (see Cowell, Vol. VI, pp. 2I9-239). Mahosadha (WP). Mahos
(AN). Maho (M).
547- Vessantara (K). Wesantar (AN). Wesantara, Wisantara (M).

Variants in writing Pali words in Old Mon and Old Burmese were due, partly no doubt to
carelessness, partly to mistakes in copying, partly to the scribes' limited knowledge of the
language. Many, if not most, were ultimately due to the lack of rapport between the Indian
Script and the Further Indian Sound. We cannot speak for certain, of course, about the phone-
tics of Old Mon and Old Burmese; but certain rough conclusions seem probable. Of the 34
consonants in the Sanskrit alphabet, hardly more than 18 were useful in recording either Old
Mon or Old Burmese. The Cerebral letters and Aspirated Sonants were useless in both; also
the Unaspirated Sonants in Old Burmese, and (generally speaking) the Aspirated Surds in Old
Mon. For Burmese 'tones' and Mon 'registers', and for glottal d and b in the latter, the Indian
alphabet had no equivalents; and for the (probably) great variety of vowel sounds, especially
in Mon, it was all too poor. Many of the discrepancies in the above lists can be explained when
one remembers this.

Others were doubtless errors of copying, especially where letters were similar: e. g. bh and
g; b and v; d, r and n; rarely z and k. Well-known words would replace rare ones (e. g. Brahma-
datta for Brahachatta). And words were commonly shortened: either because Aryan inflexions
meant little in Burma; or because, in the single line of writing below the panel, space was all
too meagre for title, number and description.
But over and above these minor causes of variance, there remain plenty of instances, sur-
viving sometimes to this day in modern texts, where the difference goes back to a recension
different from the one we find in Fausb6ll: e. g.
132. Paicagaru/Abhirfka 353. Dhonasakha/Vosana
229. Palayi/Palasa 480. Akitta/Akatti
246. Telovida/Balovada 484. Salikedara/Suvaka, Suvamatuposa
255. Suka/Yavasomattafiu 538. Mugapakkha/Temiya
293. Kayavicchinda/Kayachanda 542. Khandahala/Candakumira
297. Kimavilapa/Kamatappatu, Kamahetu 546. Maha-ummagga/Mahosadha
335. Jambuka/Sifigila

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- to mention only cases where the Old Burma texts are practically unanimous. Elsewhere, in
many instances shewn above, the 'Fausb6ll' name is found side by side with others.
The whole subject of the coming of the Jataka and its Commentary to Burma, invites
further investigation. Why, for instance, did the Pyu of Old Prome (Sri Ksetra) in the 7th to
8th century- recent arrivals from the wilder north- almost if not quite ignore these delightful
fables, and take so promptly and so kindly to Abhidhamma studies? Why did the long-civilized
Mons of Lower Burma, familiar with Indian culture from the ist. century A. D., suddenly in
the IIth develop this great taste for Jatakas? Were they at heart Vaishnavaite in philosophy,
and were the Jdtaka and Paritta the back doors through which Buddhism penetrated? - And
were these stories, though illustrated at Bharhut in India as early as the znd century B. C., not
in fact popularly available in Burma, until the coming of the Jdtaka.ttbakath ? And did this
work arrive only in the 8th or gth century? - Such are some of the questions which I ask
myself, but cannot answer. Anyhow, from that time onwards the popularity of the Jataka in
Burma has never waned, either among Mons or Burmans. It would scarcely be an exaggeration
to say that they have formed the basis of half our art and literature.
Descriptions of the Bodhisattva. - In parallel columns, arranged alphabetically under the
English, I give below the Pali, Old Mon and Old Burmese equivalents. The great majority of
the Burma words occur in these Jataka series. Where they are missing, I have not hesitated to
supply them, wherever possible, from other inscriptions, Old Mon or Old Burmese. Old and
modern forms are shown, literally transcribed, with a stroke between them. For modern Mon,
the spellings given in Halliday's Mon-English Dictionary'7 are followed.

PALI MON BURMESE

Appraiser agghapanika kun aphuiw phrat/kun

abhui: prat
(lit. decide price of
goods)
Archer dhanuggaha tarhfia/cf. tfia = bow mli sma "arrow expert"/
le: sama: "bow expert".
Ascetic, Hermit tipasa, isi risi, risi', isi', isi/isi rasiy/rase'. Forms be-
ginning with r, here and
in Mon, go back to
Sanskrit rsi.

Ascetic-Naked ijivika purhnos (N, under 94 ijivaka

Lomaharhsa), (p)ummos
lin... (K). Perhaps the
m in the latter is a mis-
take. - Is the word,
one wonders, connected
with Khmer bnos:to be-
come a monk? The sense

is hardly satisfactory.
Ascetic-Wandering paribbajaka paribbaj, paribIj, pari- parapuit/parapuik
bac/prabhit

17 R. Halliday, A Mon-English Dictionary - 1922, Siam Society, Bangkok (or Reprint, 1955, by the Government of Burma,
Rangoon).

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 PALI MON BURMESE

to Be bhavati das/dah phlac/phrac

Bird sakuna kijicem, kicem/gacemh, fihak/fihak
gacem
Black kanha, kala, kala -/lacok nak/nak
to Blow (an instrument) dhamati pguh, pgohh/phaguih mhut/mhut
Bodhisattva Bodhisatta Bodhisat/Bodhisat purhiloi, phurhalofi,
bhurhalofi/bhura: lof:
Brahma Brahma Bram, Brarmm, Brum, Brumhma/Brahma
Brahma/Bruith
Brahman brihmana burhnah/bamnah purmna, purmna/punna:
Buffalo mahisa prefi/pren klway, klwai/kywai:
Bull, Bullock gona jlow (kmak = male)/ nwa(la)/nwa: (la:)
glao (kmak)
Cart vaha kwil, kwil/kwi lhafi/lhafi:
Castor-oil tree eranda twofi/(tnam) toni -/krak chu
a Certain annfatara anatir ta yok so/ta yok ("one")
Chaplain purohita parohit/parohit prohit, parohit, pruhit/
purohit
Chief, Head, Eldest jetthaka dukip/dakuip kri/kri:
Conch-shell safikha safi/knu safn kharu sani, khru sai/
kharu' sain:
Conch-blower safikhadhamaka iah ma pguh sani ("per- kharu sani sma, kharu sani
son who blows conch") safi ("conch-shell ex-
pert, conch-shell owner")
Cormorant, Crane (?) udakakaka kloh, kloh/klah tan kli/tai kyi:
(lit. water-crow) (= crane) (= cormorant)
Crow kika kil-ak, kil-ek/khadak kli/kyl:
Cuckoo (Indian), Koel kunala twaw/(gacerh) kwao, uwaw/u-6
kawao
Cultivator kassaka jurhwik, fiah ma jik lai thwan/lay thwan (lit.
("person who harrows") "rice-field-harrow")
/jamik (from jik = to
harrow)
Deer-Sambhur (Cervus kuruiiga tbunf, tb. oni, tbani/buifi chat/chat (= Cervus
unicolor) (= Rusa hippelaphus) Aristotelis)
Deer (general word) miga dray/draai, graai samain, smafn/samafi
(Cervus porcinus) (= brow-antlered Cervus
eldi)

Numerous words for Deer occur in Pali; and it is not easy to identify them, or their Old Mon and Burmese equiva-
lents. To the monkish writers and translators of these stories scientific accuracy was not important: where the Bodhisat
was a deer, the larger or the rarer species was preferred to the more common. The chief deer found in Burma are as fol-
lows: 18
(i) the small spotted Barking Deer, Cervulus muntjac, Pali pasada. This word has passed into Mon pah, presumably through
Old Mon *pas.The Burmese equivalent is khye, from a presumed Old Burmese* khiy, a word almost universal in the
Tibeto-Burman languages of Burma. It is curious that these words never occur in the Jataka series.
(ii) the larger and heavier Hog-Deer, Cervus porcinus. In Old Mon this is dray, which has become daray in Mod. Burmese.

18 For animals, I have consulted R. Lydekker, The Game Animals of India, Burma, Malaya and Tibet (London, I907), and
E. H. Peacock, A Game-Book for Burma and Adjoining Territories (London, I933); for birds, B. E. Smythies, The Birds
of Burma, and Ed. (Edinburgh, I95 3).

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(iii) the taller and more beautiful Brow-antlered Deer, Cervus eldi, in Mon raman/man, in Burmese samai, 'Thamin', con-
fined now, it seems, to Burma and Manipur. In an Ananda Mon plaque (no. 30I, Ep. Birm. II, I, p. 114), raman is
used to translate Pali rohita miga, "red deer", where Vessantara, on his way to the forest, gives away his horses, and four
used to translate Pali rohita miga, "red deer", where Vessantara, on his way to the forest, gives away his horses, and
four gods take the form of deer and draw the cart. The Mon form of the word does not occur elsewhere in our series;
but the Burmese saman, doubtless a borrowing from the Mon, is regularly used as the equivalent of drdy, the Hog
Deer, and of the vague Pali miga.
(iv) the largest of the deer, the Sambhur, Cervus unicolor, is twice at least (Jat. Nos. 2I, 206) identified with Pali kurunga,
Old Mon tboh, and Burmese chat.
India has other varieties of deer. Pali ruru (Jat. No. 482) is identified with drdy in K; but AN gives it the name Karun-
gamiga. Pali sarabha (No. 483) is identified with Burmese saman. The Red Deer, Rohantamiga (No. 50I), is identified as
dray (K) and golden sman (M).

PALI MON BURMESE

Demon, Cannibal yakkha philfi/bhilu:

kindok/kalok (really
Monster clan-spirit)
Dice akkha an/an
Dicer (akkha) dhutta an = tat so su

Disciple antevisika twas/twah tape'/tapafi'

Doctor vejja acir, acar/aca (= teacher), ehrya/chara (= teacher),
sama/sama (= expert) sma/sma: (= expert)
Dog kukkura (Middle Mon) cluiw/ khuy/khwe:
kluiw
Drum bheri phar/phamh, pham cani/cani
Drummer bherividaka fiah ma tik pharh (= per- cafi sani (lit. owner of
son who beats drum) drum)
Elephant hatthi, virana cifi, cifi/cifn chafn/chafn
Family, Caste kula kirkul/gaku amyuiw/amyui:
Fire aggi pu'mat, pumat/pmat mi/mi:
Firewood, Fuel kattha -/'oh thafn/thafi:
Firewood-gatherer katthaharaka thafi khuy sa
Fish maccha ka', ka/ka
Forest atavi grip/gruip taw, tau/to:
Fowl kukkuta tyen, tyani/canfi krak, kkr (No. 448)/
krak

Frog manduka anigaw/iao bha/pha:

Garuda; Suparna supanna supar/sapaw kalun/galun
to Gather (fuel) harati -/fii (lit. to seek) khuy/khwe
God, Spirit devati, devaputta (lit. dewataw/dewatao, nat/nat, nat si/nat sa:
son of a god) dewaput
Gold, Golden suvanna thar/thaw rhuy, rhuiy/rhwe
Goose, Swan, wild Duck harmsa bip, bup, bap/buip warhpai, wampay, wath-
pay/wam:bhai: (= duck)
Goose-Ruddy cakkavaka (kificem) cakarwak, wathpay/wam :bhai:
(Anas casarca) cakawaka/cakkawak
Grass-kusa (Poa cynosu- kusa gus siman/saman:
roides)
Guard, to Guard irakkhika mani/marn coi/coii'
to Hammer, Carve kotteti pfic, puc/put thu/thu'
Hare sasa
batay/bataai yun/yun
to Harrow, Till kasati jik/jik thwan/thwan

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 PALI MON BURMESE

Horse assa kseh, kseh/khyeh mran/mrai:

In, Within antara dey, pdey/pdai nhuik/nhuik; a/a:
(= to, for)
Indra Sakka In, Inda/'In Sakra/Sakra :mari:
("King of the Sakra de-
vas"). Note the Sanskri-
tic form.
Iron aya birsey/basai, pasai sari/sarh
(cf. Malay besi)
Jackal sigala tlin, tlifi / (kluiw) klini mrafn khuy/mre khwe:
(= fox)
to Judge, Decide cases vicareti (v.) viniccha- bicar/bca (= to consi- trya chafn
ya(n.) der)
King raja, maharaja smii/smin, smih marn/mafn:
Kinnara, Bird-Man kinnara kinar/kanar, kanhaw -/kinnara
Lion siha jadisifi/jdisuifi khrafisiy/khrafise'
Low caste person candala candal/cana canda, canda/candala
Lute, Harp vina tana/thana coni/con:
Lutenist, Musician gandhabba acar tana (= teacher of coni sma/con:ti:sma:
the lute); tinmifl tana
(= player on the lute,
from tin = to play
music)
Man, Male purisa trfis, trus/truh yokya, yokkya/yokya:
Male (of animals) kmak/kmak (= male of la/la: (= uncastrated
birds or animals) male, of cattle)
Male (full-grown, of ele- jmur, jmur/jmu profi/profi
phants)
Merchant vanija banik, banik, banik/ kun sani (lit. owner of
banik, bnik (= trade) goods)
Minister, Privy Councillor amacco amat/amat. [Note San- amat/amat
( Vedic amatya) skritic form.]
Monitor lizard godha dirkot, darkot/dakot, phwat/phwat
( Varanus spp.) thakot

Monkey kapi, vanara, vanarinda knuy, knuy/knuai myok/myok

Naga naga nag, nak, nek/nak nak, ng, naga/naga:
Neem-tree, Tragacanth nimba, pucimanda, slim/slirm, lhimh tanma(kha)/tama(kh :)
(Melia Indica) picumanda (kha: = bitter)
One eka moy/mwai tac, ta/tac, ta'
Paro quet suka, suva tnik, tnek/tiek kiy/kye:
Partridge tittira sarwa kaka (K: Jat, 438), kha/kha
tarbatik (Jat. 37). Per-
haps tak is a mistake for
kak. Halliday's Dictio-
nary (p. 45I) gives saw-
rawakJk as a name in
the 12 year cycle. Mon
MS. gives this word in
both these Jatakas.

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 PALI MON BURMVESE

Peacock mora utoii/udofi:

mrdk, mrek, mrefi/mrdk
Person manussa fiah fiahah/fiah sii, su/sfi
Pig sfikara wak/wak
clik, clik, cliAl/klik
Pigeon, Dove parapata, kapotapharip/phardp khuiw/khui
to Play, Strike (musical vddeti ti/ti:
tik/tuik (of drums);
instruments) (tifi)/tihi (of strings)
Poor kapana, dalidda duk, dmuk/duikchailray, chuiwiiray/
chafi: rai:

Pot kumbha turhby, tathbTty, timbdy/ uiw/ui:

thmiiai, khamiiai
Potter kumbhakdraka miin/mdn (= to make uiw thin/ui:thin:
pots)
Prince rijjkumdra kon smift/kon smith mafi~ sd/mafl: sd:

Quail - Rain vattaka tgit, tgit/thagut fififuh iium/iiurh

Quail ? Painted Idpo (v. jit. i68) (Skt. bhadradiw, phatdirdiw pulu(m)/bhilurh:
Iibaka = Perdix (cf. Skt. bhadrandman (= skylark?)
Chinensis) water wagtail or wood-
pecker)
Quenched, to quench nibbuta plit/pluit
(Jdt. I44)
Rat, Mouse m-lsika kni', kni/kni krwak/krwak
Rice-field (irrigated) keddra bfta'/bta lai, lay/lay
Rich mahibhoga sutihgih, su?hgeh, sath- krway/krway
gih, sathgeh/sgeh (- to
have), samfieh (= rich)
Robber cora kutiilac, kuihmlec, kath- sukhuiw/sfkhui:
lec/klat (== to steal),
kamlat (= thief)
Sea samudda l1?ir, lbir/ki (- river, sea) pafilay/pafilay
Sky, Air dkisa ikks/akah koikaii/koii: kafi
Smith, Black-smith, kammdra daihmic, damdc/damdt, panphay/pan:pai:
Metalworker khamit

Snake ahi jrum, jrurh/jrurh mruy/mrwe

Son, Child putta kon/kon sii/sd:
Stone pasiina tmo', tmoft/tmo' klok/kyok
Stone-carver p-sasaakottaka fialh ma pfic tmofi ("per- klok thii smii ("expert in
son who chisels stone") hammmering stone")
Swift java pras/prah lyaft/lyafi
Teacher acariya aciir, dcdr/acd chryd/chard
Treasurer, Rich man setthi sethi, sethi, sithi, sathi, sethiy, sathiy, satheiy,
sathi/sethi sathiy/sfithe:
Tree rukkha chu', chu/chu sacpafi/sacpaft
Value, Price aggha nifs/huh aphuiw/abhui:
Vulture gijjha tinmQt, timin, tarhmt/ layita/lare:ta'
tamdt, kamiit
Water udaka 4aik, 4ek/4dkk riy/re

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 PALI MON BURMESE

Weaver-bird sifngila ("horned", with gigit [identified in Mon(? phyafi) toi

ca chyafi
(Ploceus spp.) reference to its nest?) MS. as gacer dayak]
[identified in modern
texts as ca wati: ihak, i. e.
the Weaver-bird]
White seta bintan, bintefn, bumtan,
phlu/phrf
burhten/btni
Wise man pandita pandit sukhamin/sukhamin,
praifi hi/pafii rhi'
Woodpecker rukkhakotthasakuna time', tame' khok rya/khok rha(nihak)
Workman, Expert kari, karaka sama ---/sama--- --- sma/... smia:
World-famous (teacher) disapamokkha disapamokkha, disapa- disapramok, dissapri-
mokha, disapamoksa, muk, tisapramuk, disapa-
disapramok mokh, disapra [Note
Sanskritic forms]; tape'
mya so chrya
("teacher with many
disciples")
Young man manava manow; bliy/bliai lulafi/lulani

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