DR. JĪVAKA KUMAR BHACCA
Jīvaka Kumar Bhacca is known as the Father-Doctor of Thai Medicine, and thus Thai Massage. He was the physician and on-call doctor to the Lord Gautama Buddha when needed. Not to mention, much of what we know about Dr. Jīvaka comes through many beautiful and potent stories within the Buddhist Scriptures. In fact, there is even one sutra named after a teaching that Lord Buddha gave to Jīvaka. It is called 'The Jīvaka Sutra'. He is a legend in the Buddhist Medicine world.
The following links have some interesting information that is popularly taught in the western world on the Father-Doctor.
The following links have some interesting information that is popularly taught in the western world on the Father-Doctor.
The image to the left is taken from a book entitled Sutra of the Medicine Buddha: With an Introduction, Comments, and Prayers.
I think it beautifully describes the relationship that Jīvaka had with Gautama Buddha as both a student and caretaker. It brings up point that I would imagine Jīvaka to hold close to heart. The greatest contributor to what we know of Buddhist Medicine is not Jīvaka Kumar Bhacca. It is the Medicine Buddha Bhaiṣajyaguru, along with the current epoch Buddha, Gautama Buddha. Dr. Jīvaka was a student of Gautama Buddha.
Although Dr. Jīvaka is held to be the "Father-Doctor", in his mind it is really the BuddhaDharma taught by all Buddhas that is the highest medicine. It was because of his aspirations and his previous training under great masters of the time that Jīvaka became a doctor of ancient Indian medicine. He was thus able to qualify to meet the Gautama Buddha, as well as the other great beings that taught Jīvaka after his meeting Gautama Buddha, and bestow the knowledge upon him to help ease the ailments and discomforts of Lord Buddha and the Sangha.
As stated in this image to the left, Jīvaka expanded and developed his already existing knowledge of medicine while under the tutelage of Gautama Buddha and took corporeal medicine to new heights. He was at the forefront of his field at the time. My great respects and appreciation for Dr. Jīvaka's efforts, skill, and passing the lineage on to others who then passed it all the way down to the present day.
Jivaka was the most celebrated doctor in India during the Buddha's time. Immediately after his birth, Jivaka was placed in a wooden box and thrown away by his mother, a courtesan, on a rubbish heap beside the road.
The same morning baby Jivaka was abandoned, Prince Abhaya, a son of King Bimbisara, happened to pass by the rubbish dump on his way to the palace. When the prince discovered that the baby was still alive, he was moved by compassion and ordered it to be brought up as his adopted son.
When he grew up, Jivaka studied medicine for seven years under a famous teacher. Soon his unusual skill as a physician and a surgeon became known. He was called upon to treat kings and princes, including King Bimbisara himself. But of all the distinguished people Jivaka attended to, his greatest pleasure was to attend to the Buddha, which he did three times a day.
Jivaka helped in many ways. When Devadatta threw down a rock splinter and injured the Buddha's foot, it was Jivaka who healed him.
Realising the advantages of having a monastery close to his house, Jivaka built one in his mango garden. He invited the Buddha and his disciples to the monastery, offered alms and donated the monastery to the Buddha and the monks. After the blessing ceremony of this monastery, Jivaka attained the first stage of sainthood (sotapanna).
Later, when King Ajatasattu asked him where he could go for religious discussions, Jivaka brought him to see the Buddha. Although the king had killed his father under the evil advice of Devadatta, King Ajatasattu became a distinguished lay follower of the Buddha and supported the First Buddhist Council after the Buddha's death.
Jīvaka Across Cultures |
Courtesy of Dr. Pierce Salguero |
This next bit of information was composed by the studied and experienced scholar, Dr. Pierce Salguero. His work is cited by many and often times enough overly cited without permission. His books on Thai Massage and Medicine are internationally acclaimed. For the full article, visit Pierce's own website and click here.
Jīvaka Across Cultures
Jīvaka — called the “Father Doctor” by many healers in Chiang Mai, and the "King of Physicians" in Mahayana Buddhist traditions — is a vibrant example of a crossculturally transmitted Buddhist medical symbol.
Tradition holds that Jīvaka was the personal physician of the Buddha, and a biography of Jīvaka is found within the Buddhist scriptures in multiple languages. It is said that Jīvaka was an orphan who was raised by Prince Abhāya. When he came of age, he studied medicine with a well-known master in northwestern India, apprenticing with this teacher for a period many years before returning back home. Different versions of the biography relate up to a dozen cases where Jīvaka healed different individuals, including instances of major surgeries like the opening of the abdominal and cranial cavities. Among Jīvaka's patients were merchants and their wives, kings, and in some versions even the Buddha himself, who came to him for a purgative of powdered lotus flowers.
Regional traditions of the King of Physicians have grown around this core narrative:
Southeast Asia
In the Theravada Buddhist canon, the biography of Jīvaka is found in the eighth Khandhaka of the Mahāvagga section of the Pāli Vinaya, the monastic "basket of discipline" composed from the fourth to the first century BC. In addition, other Theravada scriptures mention Jīvaka as the donor of a mango grove called Jīvakarama, which he donated for the use of the Buddha's order of monks as a retreat for the rainy season. He also on occasion is mentioned as a listener of the Buddha's preaching, including in one text named for him, the Jīvaka Sutta.
In contemporary practice, Jīvaka is the "patron saint" of traditional Thai healers, and is widely propitiated for assistance in healing client's ailments. Jīvaka is viewed as a powerful spirit ally in the indigenous Thai cosmology, whose presence can be invoked by a healer in order to dispel disease. Many Thai practitioners believe that Jīvaka discovered traditional Thai herbal medicine, therapeutic massage, and other healing practices himself, and treat him as the progenitor of their lineage. Stories abound in the oral tradition about Jīvaka's teachings and travels in Thailand, although these are clearly apocryphal.
Central Asia and Tibet
By the late first millennium C.E., Jīvaka was being worshipped at Dunhuang and Turfan along the Silk Road. A medical text attributed to him (the Jīvakapustaka) written in Sanskrit and Kohtanese discovered in this region demonstrates his importance to medieval medicine in India and Central Asia as well.
Jīvaka also appears in Tibetan Buddhist texts, where he is said to have been an expert in trephination (the surgical opening of the skull) for the extraction of parasites. He is considered an important patriarch of the Tibetan medical tradition, for example being depicted in the Medicine Buddha mandala from the Blue Beryl commentary along with other important medical figures from Buddhist and Ayurvedic tradition.
Bibliography
Primary sources
(These texts are T. 553, 554, 1428, and 2121), Pali, Tibetan
1. Chen Ming 陳明. 2001. “Yindu gudai yidian zhong de Qipo fang 印度古代醫典中的耆婆方.” Chinese Journal of Medical History 31(4): 202-06.
2. ———. 2005b. Dunhuang chutu huhua ‘Qipo shu’ yanjiu 敦煌出土胡語醫典《耆婆書》研究 (English title: A Study on Sanskrit Text of Jīvaka-Pustaka from Dunhuang). Hong Kong: Xinwen feng chuban 新文豊出版.
1. Emmerick, R.E. 1979. “Contributions to the Study of the Jivaka-Pustaka.” Bulletin of the School of Oriental and African Studies 42(2): 235-43.
2. Li Qinpu 李勤璞. 1997. 《耆婆五藏论》妊娠学说的源流 ”’Qipo wuzang lun’ renshen xueshuo de yuanliu” Chinese Journal of Medical History 27(3): 170-75.
3. Liu Mingshu 刘铭恕. 1996. “Bian Que yu yindu gudai mingyi Qipo 扁鹊与印度古代名医耆婆.” Zhengzhou daxue xuebao 郑州大学学报 5: 100-01.
4. Salguero, C. Pierce. 2009. “The Buddhist Medicine King in Literary Context: Reconsidering an Early Example of Indian Influence on Chinese Medicine and Surgery.” History of Religions 48(3): 183-210.
5. Zysk, Kenneth G. 1982. “Studies in Traditional Indian Medicine in the Pāli Canon: Jīvaka and Āyurveda.” Journal of the International Association of Buddhist Studies 5(1): 70-86.
6. ———. 2000 [1991]. Asceticism and Healing in Ancient India: Medicine in the Buddhist Monastery. Delhi: Motilal Banarsidass.
Jīvaka Across Cultures
Jīvaka — called the “Father Doctor” by many healers in Chiang Mai, and the "King of Physicians" in Mahayana Buddhist traditions — is a vibrant example of a crossculturally transmitted Buddhist medical symbol.
Tradition holds that Jīvaka was the personal physician of the Buddha, and a biography of Jīvaka is found within the Buddhist scriptures in multiple languages. It is said that Jīvaka was an orphan who was raised by Prince Abhāya. When he came of age, he studied medicine with a well-known master in northwestern India, apprenticing with this teacher for a period many years before returning back home. Different versions of the biography relate up to a dozen cases where Jīvaka healed different individuals, including instances of major surgeries like the opening of the abdominal and cranial cavities. Among Jīvaka's patients were merchants and their wives, kings, and in some versions even the Buddha himself, who came to him for a purgative of powdered lotus flowers.
Regional traditions of the King of Physicians have grown around this core narrative:
Southeast Asia
In the Theravada Buddhist canon, the biography of Jīvaka is found in the eighth Khandhaka of the Mahāvagga section of the Pāli Vinaya, the monastic "basket of discipline" composed from the fourth to the first century BC. In addition, other Theravada scriptures mention Jīvaka as the donor of a mango grove called Jīvakarama, which he donated for the use of the Buddha's order of monks as a retreat for the rainy season. He also on occasion is mentioned as a listener of the Buddha's preaching, including in one text named for him, the Jīvaka Sutta.
In contemporary practice, Jīvaka is the "patron saint" of traditional Thai healers, and is widely propitiated for assistance in healing client's ailments. Jīvaka is viewed as a powerful spirit ally in the indigenous Thai cosmology, whose presence can be invoked by a healer in order to dispel disease. Many Thai practitioners believe that Jīvaka discovered traditional Thai herbal medicine, therapeutic massage, and other healing practices himself, and treat him as the progenitor of their lineage. Stories abound in the oral tradition about Jīvaka's teachings and travels in Thailand, although these are clearly apocryphal.
Central Asia and Tibet
By the late first millennium C.E., Jīvaka was being worshipped at Dunhuang and Turfan along the Silk Road. A medical text attributed to him (the Jīvakapustaka) written in Sanskrit and Kohtanese discovered in this region demonstrates his importance to medieval medicine in India and Central Asia as well.
Jīvaka also appears in Tibetan Buddhist texts, where he is said to have been an expert in trephination (the surgical opening of the skull) for the extraction of parasites. He is considered an important patriarch of the Tibetan medical tradition, for example being depicted in the Medicine Buddha mandala from the Blue Beryl commentary along with other important medical figures from Buddhist and Ayurvedic tradition.
Bibliography
Primary sources
(These texts are T. 553, 554, 1428, and 2121), Pali, Tibetan
1. Chen Ming 陳明. 2001. “Yindu gudai yidian zhong de Qipo fang 印度古代醫典中的耆婆方.” Chinese Journal of Medical History 31(4): 202-06.
2. ———. 2005b. Dunhuang chutu huhua ‘Qipo shu’ yanjiu 敦煌出土胡語醫典《耆婆書》研究 (English title: A Study on Sanskrit Text of Jīvaka-Pustaka from Dunhuang). Hong Kong: Xinwen feng chuban 新文豊出版.
1. Emmerick, R.E. 1979. “Contributions to the Study of the Jivaka-Pustaka.” Bulletin of the School of Oriental and African Studies 42(2): 235-43.
2. Li Qinpu 李勤璞. 1997. 《耆婆五藏论》妊娠学说的源流 ”’Qipo wuzang lun’ renshen xueshuo de yuanliu” Chinese Journal of Medical History 27(3): 170-75.
3. Liu Mingshu 刘铭恕. 1996. “Bian Que yu yindu gudai mingyi Qipo 扁鹊与印度古代名医耆婆.” Zhengzhou daxue xuebao 郑州大学学报 5: 100-01.
4. Salguero, C. Pierce. 2009. “The Buddhist Medicine King in Literary Context: Reconsidering an Early Example of Indian Influence on Chinese Medicine and Surgery.” History of Religions 48(3): 183-210.
5. Zysk, Kenneth G. 1982. “Studies in Traditional Indian Medicine in the Pāli Canon: Jīvaka and Āyurveda.” Journal of the International Association of Buddhist Studies 5(1): 70-86.
6. ———. 2000 [1991]. Asceticism and Healing in Ancient India: Medicine in the Buddhist Monastery. Delhi: Motilal Banarsidass.
THE JĪVAKA HOMAGE CHANT
Throughout the following part of this page, I will be adding a bunch of different variations of the typical chant used in a Wai Khru for Dr. Jīvaka Kumar Bhacca.
Why am I adding so many? And moreover it seems that the grammar and sentence structure contradicts each other. Exactly. This is the elephant in the room. Let's address it. There are many versions. If you would like to properly - traditionally - pronounce and understand the chants, it is best for you to go learn the Pali - and Sanskrit - language for yourself. These translations varying widely and terribly. I tend to stick with the one that I have marked as traditional, as I personally know the person who translated it and know they understand Pali.
Many of the translations can be explained and found in a well compiled book by Bob Haddad entitled Thai Massage and Thai Healing Arts: Practice, Culture, and Spirituality. It was released in 2013. What I like about this book, is that it isn't just Bob talking. He was aware and self-less enough to ask various practitioners of the different fields and aspects of Thai Medicine and Arts to write articles on their expertise and experiences. Good show, Bob! Check it out, and order it if you haven't already.
For reference, a Wai Khru before practice and treatments would always begin by offering homage and respect to the Triple Gem, and particularly to the Lord Buddha as the King Doctor of Medicine and teacher of Dr. Jīvaka.
Why am I adding so many? And moreover it seems that the grammar and sentence structure contradicts each other. Exactly. This is the elephant in the room. Let's address it. There are many versions. If you would like to properly - traditionally - pronounce and understand the chants, it is best for you to go learn the Pali - and Sanskrit - language for yourself. These translations varying widely and terribly. I tend to stick with the one that I have marked as traditional, as I personally know the person who translated it and know they understand Pali.
Many of the translations can be explained and found in a well compiled book by Bob Haddad entitled Thai Massage and Thai Healing Arts: Practice, Culture, and Spirituality. It was released in 2013. What I like about this book, is that it isn't just Bob talking. He was aware and self-less enough to ask various practitioners of the different fields and aspects of Thai Medicine and Arts to write articles on their expertise and experiences. Good show, Bob! Check it out, and order it if you haven't already.
For reference, a Wai Khru before practice and treatments would always begin by offering homage and respect to the Triple Gem, and particularly to the Lord Buddha as the King Doctor of Medicine and teacher of Dr. Jīvaka.
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Translation:
I lower myself [bow down] in homage to Him, the Worthy Lord, the Pure One [without mental defilements], the Fully Self-Enlightened One ["Correct and Full Buddha" as a result of His own efforts and not by grace].
Traditional Pronunciation with Proper Pali Grammar
The chant in homage to Jīvaka, using traditional Indian pronunciation and with correct Pali Grammar:
OṂ NAMO JĪVAKO
KARUṆIKO SABBA SATTĀNAṂ OSADHA DIBBAMANTAṂ
PABHĀSO SURIYĀCANDAṂ KUMĀRABHACCO PAKĀSESI VANDĀMI SIRASĀ AHAṂ
PAṆḌITO SUMEDHASSO AROGĀ SUMANĀ HOMI
English Translation:
OṂ NAMO JĪVAKO
Om, I pay homage [with my head] to Jivaka.
KARUṆIKO SABBA SATTĀNAṂ OSADHA DIBBAMANTAṂ
Who out of compassion for all sentient beings has brought to us divine medicine.
PABHĀSO SURIYĀCANDAṂ KUMĀRABHACCO
He who Shines as bright as the Sun and Moon, Komarabhaccho
PAKĀSESI VANDĀMI SIRASĀ AHAṂ PAṆḌITO SUMEDHASSO AROGĀ SUMANĀ HOMI
I hereby declare my respect to the great pandit, the intelligent and wise one. May I be happy and free of illness.
Wat Po Style
The following is the homage to Jīvaka used at Wat Po Traditional Medical School. I transliterated it for optimal pronunciation from Thai to English. Note this is Thai pronunciation of Pali to English, which many scholars and professionals discount as correct and traditional.
Ohm Na-mo, Chi-wa-go, Si-ra-saa-a-hang, Ka-runi-go, Sap-pa-sad-dta-nang,
Oh-sa-ta-tip-pa-man-dtang, Pra-paa-soh, Su-riya-jan-tang, Go-maa-ra-wad-dto,
Bpa-gaa-say-si, Bpan-ti-do, Su-may-ta-dto, Su-ma-na-homi
or if looking for more traditional pronunciation:
OṂ NAMO, JĪVAKO, SIRASĀ-AHAṂ
KARUṆIKO, SABBA-SATTĀNAṂ, OSADHA-DIBBAMANTAṂ,
PABHĀSO, SURIYĀCANDAṂ, KUMĀRA-WADHO,
PAKĀSESI, VANDĀMI, PAṆḌITO, SUMEDHATO, SUMANĀ-HOMI
It is then followed by another chant for protection, guidance, and healing within the Triple Gem (Thai style) yet more towards the realm to incantation and invocation.
Sa-ha-mu-dti, Sa-mu-ha-kha-dto, Su-may-dtang, Pat-ta-say-maa-yang,
Sa-ha-ni-dtam-poh, ay-wang, ay-hi
That is then followed by a poetic translation into Thai. It combines the "5 Epoch Buddha" mantra of "Na Moe Poot Ta Yaa" (Na Mo Bud Dha Ya) with a poetic verse for healing and protection.
NA Todt, MOE torn, POOT-ta Korn TA-Kler-an, YAA Ler-an Loot Loy Hai
"dismantling, extracting, moving, and shifting...release, undoing, floating away, disappearing and recovering"...while incorporating the "Na Mo Bud Dha Ya" mantra
Followed by a Pali / Thai idiom phrase with a rough translation as: "May all illness, disease, badness be gone and go away to never return!"
Sa-waa-ha, Sa-waa-haai
This is then finished with a verse / incantation asking the Triple Gem (Buddha Dharma Sangha) to protect and watch over the masseur while massaging so that no 'bad juju' or dis-ease and holdings that are removed during the session then travel and get stuck to them instead. Something like a force-field and guardian mantra.
Put-tang Pat-ja-kha-mi, Tam-mang Pat-ja-kha-mi, Sang-khang Pat-ja-kha-mi
Buddha Dharma Sangha
Common Modern Day "Northern Style"
This is probably the most wide-spread version of the Jīvaka Chant. It is accredited to the Northern Style system of Thai Massage. Again, there is debate in that title / label. Please see the article by Tevijjo Yogi on the Thai Massage page.
Ohm Na-mo, Chi-wa-go, Si-ra-saa-a-hang, Ka-runi-go, Sap-pa-sad-dta-nang,
Oh-sa-ta- Tip-pa-man-dtang, Pa-paa-soh, Su-riya-jan-tang, Ko-maa-ra-pad-dto,
Bpa-gaa-say-si, Bpan-ti-do, Su-may-tas-soh, Aroh-kha, Su-ma-na-homi
*Chant 3 times*
Common and misconstrued translation you will find blasted all around out there:
"We invite the spirit of our Founder, the Father Doctor Shivago, who comes to us though his saintly life. Please bring to us the knowledge of all nature, that this prayer will show us the true medicine of the universe. In the name of this mantra, we respect your help and pray that through our bodies you will bring wholeness and health to the body of the one whom we touch."
for a more formal / traditional pronunciation:
OṂ NAMO JĪVAKO SIRASĀ AHAṂ
KARUṆIKO SABBA SATTĀNAṂ OSADHA DIBBAMANTAṂ,
PABHĀSO SURIYĀCANDAṂ KUMĀRABHACCO PAKĀSESI VANDĀMI
PAṆḌITO SUMEDHASSO AROGĀ SUMANĀ HOMI
That is then followed by an invocation. This invocation is very debatable in it's origins. For one, the section after "Nama-mihang" is an invocation of magick, and has many of the elements for invocations and spells in black magick. This area of expertise is not my specialty, but those who do specialize in such things have personally told me that the following chant, now so common in the west and from the present-Northern School of Thai massage, contains elements of magick. Learn for yourself. In the meantime, careful using this one:
PIYO-TEWA MANUSSANANG PIYO-POMA NAMUTTAMO
PIYO-NAKHA SUPANANANG PININSIANG (PINIDRIYANG) NAMA-MIHANG
NAMO PUTTAYA NAVON-NAVIEN NASATIT-NASATIEN
EHI-MAMA NAVIEN-NAWE NAPAI-TANG-VIEN
NAVIEN MAHAKU EHI-MAMA PIYONG-MAMA
NAMO-PUTTAYA
*Chant Once*
Rough Translation:
Piyo Tewa Manusanang Piyo Poma Namutamo
He who is beloved by deities and humans, beloved by Brahma, I pay homage.
Piyo Nakha Supananang Pinisiang (Pinidriyang) Namamihang
He who is beloved by Nagas and heavenly beings, he who is of pure
faculties I pay homage.
Namo Putaya Navon Navien Nasatit Nasatien
Ehi Mama Navien Nawe Napai TangVien Navien Mahaku
Ehi Mama Piyong Mama Namo Putaya
Is not translated and is particularly the part associated with magick and incantation.
Here is, for sake of knowing it exists and it out there, the common - very rough and somewhat ludicrous - translation commonly found and taught:
"The Goddess of healing dwells in the heavens high, while mankind stays in the world below. In the name of the Founder, may the heavens be reflected in the earth below so that this healing medicine may encircle the world."
Finally, there is a sealing chant:
Na-ah Na-wa Rokha Payati Wina-santi
*Chant 3 Times*
Translation:
May all disease and illness be utterly destroyed
Another common translation version is:
"We pray for the one whom we touch, that s/he will be happy and that any illness will be released from her/him."
ไหว้ครู 'Wai Khru' Ceremony
The traditional ไหว้ครู ceremony practiced in Thailand is an integral part of Thai culture, no matter what professional one has. It is a defining aspect to 'Thai-ness', and a pivotal stepping stone for any practitioner. Thai massage is a prime example of this, along with มวยไทย Muay Thai. Most people would be more familiar with the traditional dance Muay Thai fighters perform in homage to their lineage and teachers before they fight, while wearing a thick colored head-band known as a มงคล 'mongkhon'.
The following link to the book " Seven Peppercorns" was written by a Thai Masseur named Nephyr Jacobsen. She runs The Naga Center in Portland Oregon and has spent a good deal of time in Thailand and has studied with a multitude of real Thai Doctors. It is an interesting book and worth the read. Enjoy!
The following link to the book " Seven Peppercorns" was written by a Thai Masseur named Nephyr Jacobsen. She runs The Naga Center in Portland Oregon and has spent a good deal of time in Thailand and has studied with a multitude of real Thai Doctors. It is an interesting book and worth the read. Enjoy!
Pertinent Glossary of Pali Terms
The following is taken from and fully accredited to the book Thai Massage and Thai Healing Arts: Practice, Culture, and Spirituality compiled by Bob Haddad.
Ahang – I, me, myself, my
Arahato – arahat - accomplished being
Aroga – to be free from disease
Chandang – Moon
Dibbamantang – divine mantra
Jivako – one who has life
Bhagavato – blessed one
Homi – to me
Karuniko – one who possesses compassion
Komarabhacco / Kumarabhacco - one who is raised by a prince or one who practices pediatrics.
Kru – teacher, guru (kru comes from the word "guru")
Manusanang – the human race
Naka - nagas – serpents
Namo - homage
Osatha – medicine
Pabaso – to shine or light
Pakasesi – to announce or declare
Pandito – a wise man/teacher
Piyinsiang – Piyinsiang is correctly pronounced as Piyintriyang or Piyindriyang. Nowadays, however, it is more often pronounced as
Piyinsiang with the "tri" or "dri" sound being substituted by an "s" sound. Sometimes an "m" is written instead for the "ng" ending. It
means one who has control of the 5 senses.
Proma – Brahma – the Creator in Hindu mythology. The word Proma comes from the Thai pronunciation of the Sanskrit word Brahma. In Buddhism,Brahma is not the creator. He manifested at the same time as our world system arose.
Putaya (Buddha) – Putaya is the Thai pronunciation of Buddhaya or Buddhaaya which means Buddha
Pujaya – worship
Reusi – ascetics, hermits. It is the same as the Sanskrit word rishi which means learned/wise person.
Samma- perfectly, fully or in the correct way
Sirasa – Often this will be written as "silasa" instead of "sirasa." In the Thai language the "r" is sometimes pronounced as an "l" sound.
In this case then sirasa would become silasa rather than sirasa. Silasa translates as morality whereas sirasa means head so the meaning
of the line would change accordingly. The correct meaning here is "head" coming from the word sirasa.
Sumana – healthy and happy
Sumedhaso – intelligent, wise, accomplished
Suriya - Sun
Tewa – deva – celestial being
Vandami – to pay respect to
Wai – pay respect
Thank you for this, guys! Rejoicing in your good work!!!
Ahang – I, me, myself, my
Arahato – arahat - accomplished being
Aroga – to be free from disease
Chandang – Moon
Dibbamantang – divine mantra
Jivako – one who has life
Bhagavato – blessed one
Homi – to me
Karuniko – one who possesses compassion
Komarabhacco / Kumarabhacco - one who is raised by a prince or one who practices pediatrics.
Kru – teacher, guru (kru comes from the word "guru")
Manusanang – the human race
Naka - nagas – serpents
Namo - homage
Osatha – medicine
Pabaso – to shine or light
Pakasesi – to announce or declare
Pandito – a wise man/teacher
Piyinsiang – Piyinsiang is correctly pronounced as Piyintriyang or Piyindriyang. Nowadays, however, it is more often pronounced as
Piyinsiang with the "tri" or "dri" sound being substituted by an "s" sound. Sometimes an "m" is written instead for the "ng" ending. It
means one who has control of the 5 senses.
Proma – Brahma – the Creator in Hindu mythology. The word Proma comes from the Thai pronunciation of the Sanskrit word Brahma. In Buddhism,Brahma is not the creator. He manifested at the same time as our world system arose.
Putaya (Buddha) – Putaya is the Thai pronunciation of Buddhaya or Buddhaaya which means Buddha
Pujaya – worship
Reusi – ascetics, hermits. It is the same as the Sanskrit word rishi which means learned/wise person.
Samma- perfectly, fully or in the correct way
Sirasa – Often this will be written as "silasa" instead of "sirasa." In the Thai language the "r" is sometimes pronounced as an "l" sound.
In this case then sirasa would become silasa rather than sirasa. Silasa translates as morality whereas sirasa means head so the meaning
of the line would change accordingly. The correct meaning here is "head" coming from the word sirasa.
Sumana – healthy and happy
Sumedhaso – intelligent, wise, accomplished
Suriya - Sun
Tewa – deva – celestial being
Vandami – to pay respect to
Wai – pay respect
Thank you for this, guys! Rejoicing in your good work!!!
