In this Thesis an attempt has been made to analystically and critically study Vessantara Jataka, a previous birth story of the Gotama Buddha, with special emphasis on 'Charity Perfection (danaparami) as essentially appeared in the Tipitaka. The study discloses that in accumulating charity Vessantara Bodhisatta has his firm conviction in his performance no matter whatever difficulties he may encouter in the course of doing that charity, he has never been discouraged by it. This is because his ultimate goal is at the 'Enlightenment Knowledge' (Bodhinana), in which all beings can be liberated from sufferings (dukkha).
The contents of this thesis are divided into 5 chapters as follows: Chapter I contains the background and significance of research work, research objectives, definition of the terms used in research, preceding relevant research work, research methodology and research expectation, etc. Chapter II discusses the particular meaning of "charity" (dana) in comparison and contrast with its synonyms and its general meaning in connection with the perrenial problems of doing charity in the Buddhist tradition. The mentions have been made to link the "charity" (dana) with "perfection" (parami) and the kinds of perfection as stated in the Tipitaka and in its commentary known as cariyapitaka, and so on and so forth. Chapter III analyzes the essential point of the Vessantara Bodhisatta's ways of the 'charity perfection' (danaparami) and its meaningful purposes as mentioned in the Tipitaka. Chapter IV analyzes and criticizes the impacts of Vessantara Bodhisata's performing charity on the Thai society towards the aspects of morality, art and culture, and rituals and ceremonies from the periods of Sukhothai, Ayudya, Dhonburi and Rattanakosin or Bangkok.
Chapter V concludes the analyticality of research work and presents some suggestions for further research.
In addition, we can notice in further that in performing his charity Vessantara Bodhisatta donated every thing ranging from his belongings, money, ornaments, male and female servants, and finally to his near and dear wife and children etc. According to the story, he had sacrificed even his own children, Kanha and Chali, and his beloved wife, Madhri, out of his wish to gain the merit and to attain the Enlightenment in order to become the future Buddha for the benefit of humankind and all beings. It should be brought into our notice that in doing charity Vessantara Bodhisatta had accumulated not only the perfection of charity (danaparami) but also some other perfections like the "perfection of precepts" (silaparami), etc., with the reason that in becoming the Buddha the Bodhisatta must accumulate all kinds of the ten perfections with no exception but with special attention on the particular perfection, say here as for example, the perfection of charity.
It has been found in further that the Vessantara Bodhisatta's ways of doing charity as narated in the Jataka have more impact on Thai society than that of any other Jataka stories. This is because the references of the Vessantara story have been made through several ways, such as through a moral in the Uposatha Hall and through a style of sermon known as Mahajatidesana or Vessantaradesana (a sermon concerning the Vessantara story), which is mostly accepted by all Wats or temples in Thai society with the belief that any Buddhists whoever are capable to listen to the Mahajatidesana throughout its thirteen chapters within a day, after death they will definitely given or rewarded by five benefits, such as to be born in the heaven, etc.
It is taken for granted that when the Buddhists listened to the Mahajatidesana every year, they had been impressed with the Buddha's teachings. The evidences of these influences can be witnessed from closely from closely observing the Thai's behaviours, such as being g
