Translations/Thai-to-English/Literary & Poetic/Ĵ١ ѯ Ե - Seasons Cycle Body Mind

Creation of the Universe - กำเนิดสุริยจักรวาล

Ĵ١ ѯ Ե
ز ҷѳԵ
Seasons Cycle Body Mind
Suphawut Wathabunditkul
Kavi Vajana
ѡþѧä ֡Ӻþ ѵ ШѴ
ǤҺǡź ʺ ŹҨѡɳ Ǻ˹ѡԹ
þԴ ѧԴҷԵ Ը Թ
ҧ⤨Ҵǧ çͧç֧ٴ ٵô ŨѹҺ
ͨҹʧѧ¤ š ظҵءͺѧԴ Ȥسѡɳ
ͻôԹ áҺء ء蹾鹤鹪 ͧ
վѴ ش觡͹ij ء紴Թ ͡ԡҹ
þġ Ǥ֡šҵ Ҵˤ ͼǺԹ
ؤ պԺҹ ٵ 蹨Ե
ع ǹ Ӿѹ ͡èҡó
ա§á ͧʹҹѨ ǡ¸ԡ ԡʧҺ
źԹҺͧ ҡͧͧ ѵ ѵغԺҷ
ҧȤ¤ ˭٧ ĤĤ ٻŧ
褪 ҿҹšح ͨҹ šŹآ
Ĵ ͹ԸԸҵ Ҵմ çԴ
֧ʹԹ ӿ
Raii Subharp
The creation of the Universe commenced in time immemorial. All the bodies in the dark wide space converged and compressed. Their positive and negative polarities reacted against and simultaneously reinforced one another according to the Laws of Mechanics, Movements and Non-movement until the internal forces grew too much to bear, resulting in huge implosions and explosions. Then there existed the Sun and its Nine Planetsthe entourages that have revolved around it ever since. They all are bound by the Laws of Gravitation and Astronomy. The satellite named Moon that helps the Sun light up the Earths surface gave birth to the basic, life-affirming Four Elements, viz. Fire, Earth, Air and Water. Then came the first storm raging the earths surface and oceans, carrying moisture onto the dry lands. The moisture soaked and replenished the soil, begetting lush green grass all over. Every single grain of soil was so impregnated with moisture that all the flowers merrily grew from it. The expansive forests then materialized, creating verdant lands all through. Aplenty were birds. Gently fluttering about were butterflies. All kinds of flowers perfuming the lands were fully blossoming, so enchanting to the eye when being looked at, so fragrant to the mind when being smelled. Their sweet scents permeating the air beckoned bees to frolic and extract amber-colored nectar from each blossom. Over there existed cascading waterfalls in which varieties of fish were animatedly swimming about, making and playing with bubbles. When the fish twisted and turned, fleeting flashes lit up, creating a play of flickering silvery gleams that reflected the sunlight above. On the land a diversity of animalsbipeds and four-footedwere all ambling around graciously without haste. Some of them were big; some, tiny; some, tall; some, short. Present were male and female gazelles and antelopes, wild bulls, insects, ants, elephants, horses and deer. Some were resting; some, movingsuch an exciting sight to see. I was indeed gratified to marvel at the panoramic vista of the spring. Such was a treasure of natural wonder, pure and pleasurable. My poetic impulse was so irresistible that I was moved to articulate a sheer admiration for heaven and earth from deep within my ecstatic heart.


Khlong Sii Subharp
The sun shone brightly; its rays
Discharged the fierce and exhausting heat.
Come Summer, everybody
Yearned for returning home and remaining there.

Days lengthened as if the world were bereft of nighttime.
At night insomnia forced my eyes to stay open.
Profusely sweating all over my body,
I had to shower twice, and the heat was then alleviated.
Rivers were boiled away into vapor;
The ground, split off from excessive heat.
The wind desisted from blowing;
Everything was wilting and drooping.
Even the solid rocks were cleaved, yielding to the sun!
Kavya Shabang 16
Like the iridescent Agnihotra1,
Like a pretty picture,
Like each leaf altogether painted with flame,
All the hues were totally beautiful;
The awesome hues suffusing my mind,
The hues of autumn.
The leaves were as red as hibiscus petals,
So red that I drank in the view,
As red as a sunset.
The orange intermixed its pigments,
The orange of water lilies,
The saffron orange exclusive to deep forest birds wings.
The hazel of sugarcanes rind.
The tawny tint of boiled tea leaves.
The chestnut of Mother Earths skin.
The yellow of a bees body.
The yellow of wild orchids.
The dark yellow of heartwood of the jackfruit tree, the shadowy yellow of dawn.
The shady green slightly interposed and scattered.
The Viridian green in daubing joined.
The lush green unique to the luster of peacock feathers.
Trees shed leaves all over the lands;
We changed our calendars.
All these always change for all time.
The fall gave rise to my rich imaginations;
I thus preserved the fall
Within this fall-panegyrizing Kavya2.
Vasantatilaka Chanta 14
The air felt sultry beneath the overcast sky.
Forked lightening was flashing through the thunderous clouds
As if to halve the sky.
Dusky and sunless atmosphere appeared intense blue-black,
Resembling the God Shivas neck3.
The welkin made the welkin ring
God's utterances that subdued my psyche!
Suddenly down a cloudburst streamed,
Soaking the entire land.
Rivers surged,
Overflowing their banks.
Forests and jungles on land became reanimated.
The earth turned leafy just as before.
The continual tuneful rhythm of the rain tapping on the roof
Sounded like the percussion in an orchestra.
In a secluded subconscious reverie, my inner eye was mesmerized
By the blurry curtain of rain.
صͧ ͡
As if the heavens were lamenting aloud
To release its restrained resentment
And weeping tragic tears
To temper its tormenting tribulations.
At last a breeze brought the invigorating after-rain coolness
As raindrops were twinkling everywhere.
Moonlight decorated the forests.
Crickets and cicadas were whispering and chirping softly with their ringing sounds,
Lulling me to a restful sleep.
Glon Subharp
I penned this poem when the twilight colors were pervading the sky.
Sub-zero temperature penetrated through my skin.
Beyond the orange, livid pink, crimson clouds
Stretched a bleakly starless blackness.
I could smell a hint of fragrance,
Which belongs to that special someones loving heart,
Scenting the nocturnal air,
Redolent of the dreamy sandalwood-scented powder4
And damask roses in the paradise.
A dab of the powder on my neck, and a surge of bliss spread through my mind.
Such powder is more fragrant than any flower on earth.
The motherland is so faraway across the globe;
But my hope shines through the continents to her.
Ive thought and dreamt
To return home to meet those whove waited for me.
The coldness of snow comforted the fire in my anxious heart.
I thus composed poetry
To suppress the restlessness in my mind.
When reciting it aloud, it instead moved me to tears.
Nivaranas5 were formed, exhausting my mind.
My ear caught an indistinct voice reciting a poem,
Wafting through the light gray mist and soft whispers of pine trees.
A pellucid creek down there was trickling completely quietly,
Caressing the pebbles that glistened in the morning sun
Whose rays of late morn splendidly colored the sky orange-red.
Dry leaves rustled unremittingly in the wind.
Winter lent a gelid dreary look to the world,
So thought I while gazing listlessly
Out of the window in a bitter mood.
Yet the distant voice helped cheer me up
And expunge the melancholy from my mind.
My irrationality finally subsided.
Naturally and invariably, seasons change;
Summer, winter and rainy seasons all circle in the Cycle6.
If only we could realize the truth of mind over matter,
However hot, cold or wet, we would remain unperturbed,
For merely the mind matters.
That the mind commands the Five Senses7 is the best,
As its a genesis of the profound Abhidharma8 and wisdom;
The perspicacious mind can keenly detect Dukkha9
And aid us in averting all the Nivaranas!

Watta Samsara - วัฏฏสงสาร

Rendered into English prose and copyrighted 2004 by Suphawut Wathabunditkul. All rights reserved.

My special thanks to Charles Eubanks who helped proofread the English version
and provided essential suggestions on and insight into English grammar and usage.

  1. Vedic fire offerings; fire of worship.
  2. A Sanskrit stanzaic form, kavya is a style of classical poetry characterized by ornate language. Kavya is regarded as belles-lettres, because it not only illustrates various figures of speech, viz. Upama (simile), Rupaka (metaphor), etc., but also contains poets sentiments (Rasa) and spontaneous emotional outpourings. Bhamaha says: Word and sense together constitute Kavya. Word and sense, in order to rank as Kavya, must be free from blemishes (nirdosa) and embellished with poetic figures (salankara). In his opinion, a literary composition, however laudable, does not become attractive if it is devoid of embellishments (alankaras).
  3. When the Devas (demi-gods) and the Asuras (demons) were churning the ocean of milk, the poison came out and could destroy the earth. God Shiva took the poison in his palm and swallowed it. His wife, Goddess Parvati, fearing the poison might kill Shiva, held his throat. Consequently, the poison stuck to his throat and rendered it blackish blue in color.
  4. Known in the old Siam as Krajae Jantana Various kinds of scented powder mixed together and used for anointing sacred objects. Krajae Jantana comprises sandalwood (the fragrant heartwood of any of certain Asian trees of the genus Santalum, used for ornamental carving and burned as incense), civet (a yellowish, unctuous substance with a strong musk-like odor, obtained from a pouch in the genital region of civets and used in perfumery), fragrant duramens, and saffron or saffron crocus (any of the small, bulbous plants of the genus Crocus, of the iris family, cultivated for their showy, solitary flowers, which are among the first to bloom in the spring).
  5. The Five Mental Hindrances to concentration, i.e. sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.
  6. Vatta. Relating to Samsara (Transmigration the round of death and rebirth), Vatta means the Cycle of Birth, Death, and Rebirth. Vatta denotes both the death and rebirth of living beings and the death and rebirth of defilement (Kilesa) within the mind. Kilesa encompasses Lobha (passion), Dosa (aversion) and Moha (delusion) in their various forms, which include such things as greed, malevolence, anger, rancor, hypocrisy, arrogance, envy, miserliness, dishonesty, boastfulness, obstinacy, violence, pride, conceit, intoxication, and complacency.
  7. The Five Sense Faculties (eyes, ears, nose, tongue and body) that perceive five types of sensual objects (visual objects, sounds, smells, tastes and tactile sensations) that can cause the mind to become restless.
  8. Also known as the Excellent Law, the Higher Doctrine, the Higher Dharma, the Transcendent Law, the Metaphysics, Abhidharma deals with the basic principles governing the behavior of mental and physical processes. Some defined Abhidharma as a) In the discourses of the Pali Canon, this term simply means "higher dharma," and a systematic attempt to define the Buddha's teachings and understand their interrelationships and b) A later collection of analytical treatises based on lists of categories drawn from the teachings in the discourses, added to the Canon several centuries after the Buddha's life.
  9. Dukkha or dukkham comprises stress, suffering, pain, distress, and discontent. Birth is dukkha; aging is dukkha; death is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha. No single English word adequately captures the full depth, range, and subtlety of the crucial Pali term dukkha. Many translators have used such various translations as stress, unsatisfactoriness, suffering, etc. in an attempt to get to the heart of it. There may be value in not getting too comfortable with any one particular translation of the word dukkha, since the entire thrust of the Buddha's teaching is to continually widen and deepen one's understanding into the nature of dukkha.

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