The Lanna Palm-Leaf Manuscripts in Maharaj Kantha of Wat Mongkol and Wat Montien in Nan Province: Transliteration, Translation and Comparison

Abstract

The purpose of this article was to present The objectives of this thesis were: (1) to study the history of the Lanna palm-leaf manuscripts in Maharat Kantha of Wat Mongkol and Wat Montien in Nan Province; (2) to transliterate and translate of the Lanna palm-leaf manuscripts in Maharat Kantha of Wat Mongkol and Wat Montien in Nan Province; and (3) to compare of the Lanna palm-leaf manuscripts in Maharat Kantha of Wat Mongkol and Wat Montien in Nan Province. This was a scriptural research, analyzing data by describing the content.

The results of the research study found that: The Lanna palm-leaf manuscript in Maharat Kantha of Wat Mongkol had no scribe, was written in C.S. 1283, corresponding to B.E. 2464, and was 102 years old. The palm-leaf manuscript was 5 centimeters wide, 5 centimeters long, and 1.5 centimeters thick. There were 19 palm-leaf manuscripts and 38 palm-leaf manuscripts. The inscriber of the Lanna palm-leaf manuscript in Maharat Kantha of Wat Montien was Phra Chai (Tuchai). He inscribed it in C.S. 1199, corresponding to B.E. 2380, at the age of 186. The front was 4 cm wide, 4.5 cm long, 51 cm thick, and has 19 palm leaves, 38 palm pages. The Lanna palm-leaf manuscript manuscript in Maharat Kantha of Wat Mongkol edition had 38 original palm-leaf pages, 35 pages transliterated and translated. The Lanna palm-leaf manuscript in Maharat Kantha of Wat Montien edition had 38 original palm leaf pages, 33 pages transliterated and translated, as shown in Chapter 3. The results of the comparison of the Lanna palm leaf manuscript in Maharat Kantha of Wat Mongkol edition and Wat Montien edition in 4 aspects: (1) in terms of appearance and use, the Wat Mongkol edition had beautiful letters, easy to read and understand. The Wat Montien edition had letters that were not very beautiful. Both editions were kept in the Dharma cabinet and were not often used in sermons. (2) in terms of structure and main content, the two versions had different Udesa. That was, the Wat Mongkol version began with the words “Podhissatto ca samodamana” followed by the story. The Wat Montien version began with the words “Namo tassa bhagavato” followed by the story. (3) In terms of the principles of Dhamma embedded in both scriptures, the principles of Dhamma embedded in both scriptures were similar, namely the Four Principles of Laypeople, the Four Principles of Socialization, the Four Divine Abodes, and the Principle of Gratitude. (4) In terms of the literary taste, the two scriptures had four literary tastes, namely: (1) Saowarajani (verse of admiration), (2) Pirodhavadang (verse of reproach), (3) Sallapangkhaphisai (verse of sadness), and (4) Nari Pramote (verse of courtship)