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Birth Stories of the Bodhisatta
When my concentrated mind was purified; I directed it to the knowledge of the recollection of past lives' -The Buddha on the night of his enlightenment
Associated with the living traditions of folk tale; drama and epic; the Jatakas recount the development of the Bodhisatta-the being destined to become the present Buddha in his final life-not just through the events of one lifetime but of hundreds. Written in Pali; the language of the Theravada Buddhist canon; the Jatakas comprise one of the largest and oldest collections of stories in the world dating from the fifth century BCE to the third century CE. Generations in South and South-East Asia have grown up with these tales.
This volume contains twenty-six stories drawn from various ancient sources; and each story reflects one of the ten perfections-giving; restraint; renunciation; wisdom; strength; acceptance; truthfulness; resolve; loving kindness and equanimity. A detailed introduction elaborates on the ten perfections; explains the forms of enlightenment as well as the structure; and the historical and geographical contexts of the stories. Sarah Shaw brings to life the teachings of Buddhism for the scholar and lay reader alike.
Associated with the living traditions of folk tale; drama and epic; the Jatakas recount the development of the Bodhisatta-the being destined to become the present Buddha in his final life-not just through the events of one lifetime but of hundreds. Written in Pali; the language of the Theravada Buddhist canon; the Jatakas comprise one of the largest and oldest collections of stories in the world dating from the fifth century BCE to the third century CE. Generations in South and South-East Asia have grown up with these tales.
This volume contains twenty-six stories drawn from various ancient sources; and each story reflects one of the ten perfections-giving; restraint; renunciation; wisdom; strength; acceptance; truthfulness; resolve; loving kindness and equanimity. A detailed introduction elaborates on the ten perfections; explains the forms of enlightenment as well as the structure; and the historical and geographical contexts of the stories. Sarah Shaw brings to life the teachings of Buddhism for the scholar and lay reader alike.
408 pages, Paperback
First published January 1, 501
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July 25, 2020
If you want to read the Jatakas as folklore, there are fuller versions, including some for children, that don't have a 60 page introduction and full scholarly apparatus. If you are looking for scriptural accounts of the Buddhist teachings, you probably shouldn't look at the Jatakas at all.
But as someone who has a reasonable knowledge of early Buddhism and the Mahayana tradition, this book was a revelation. It helped me see why the Jatakas are such an important part of Buddhism when they are about talking deer, randy monkeys and unfeasibly altruistic rabbits.
As Sarah Shaw explains, the Jatakas are the link between theBuddha of the early tradition and the Bodhisattva ideal of Mahayana Buddhism. The life of the Buddha is always the core of Buddhist mythology, but the Jatakas explain how a mere human being could manage the vast achievement of re-discovering Enlightenment.
One answer is that in his final life he is more than a mere human being – he is a figure of legend. But then how can he be a model? The Jatakas respond by expanding the account of the Buddha's biography to include his many previous lives as a bodhisattva in which he developed the Ten Perfections. These inhabit the territory of ethics and folklore and bind their energies to the story of the Buddha's path.
I would have liked more stories, but I don't agree with the reviewers who would do without the general introduction or the individual introductions to each Jataka. These stories come from long ago, a distant culture and their significance ends to be explained. It's a judicious selection and the tales read briskly.
Shaw explains that
But as someone who has a reasonable knowledge of early Buddhism and the Mahayana tradition, this book was a revelation. It helped me see why the Jatakas are such an important part of Buddhism when they are about talking deer, randy monkeys and unfeasibly altruistic rabbits.
As Sarah Shaw explains, the Jatakas are the link between theBuddha of the early tradition and the Bodhisattva ideal of Mahayana Buddhism. The life of the Buddha is always the core of Buddhist mythology, but the Jatakas explain how a mere human being could manage the vast achievement of re-discovering Enlightenment.
One answer is that in his final life he is more than a mere human being – he is a figure of legend. But then how can he be a model? The Jatakas respond by expanding the account of the Buddha's biography to include his many previous lives as a bodhisattva in which he developed the Ten Perfections. These inhabit the territory of ethics and folklore and bind their energies to the story of the Buddha's path.
I would have liked more stories, but I don't agree with the reviewers who would do without the general introduction or the individual introductions to each Jataka. These stories come from long ago, a distant culture and their significance ends to be explained. It's a judicious selection and the tales read briskly.
Shaw explains that
October 1, 2018
Purely Buddhist Text
The book contains 26 stories out of many Jataka tales. If you are thinking of reading the book for 'ancient knowledge', I would suggest that you stay away. The tales have very little to offer in terms of knowledge, rather its a Buddhist text out and out. Tales are from previous births of Buddha and explains how he attained various 'perfection' as per Buddhist teaching.
Starting with the longest introduction I have read in a book (more than 60 pages), it attaches an introduction before each tale too. In fact, the introduction before the start of some tales is longer than the tale itself. These introductions explain which facet of Buddhist religion teaching the tales connects to. It uses terms related to Buddhist religion but doesn't offer much explanation of them. Consider these introductions akin to commentary by the author with liberal use of Buddhist terms which are mostly in Pali language.
Only the last tale seems to have some kind of deep meaning to it; others are rather ordinary and has little to offer. In fact, only last three tales are somewhat long owing to bigger dialogues of characters involved and actually take the biggest part of all tales in terms of length. Some of the tales are of just one-page length.
Owing to the heavy use of Buddhist terms the flow is hampered many times and if hadn't been for commentary before the start of each tale, you would feel most of the tales are pretty ordinary. It might be useful for people involved in Buddhist research/practicing Buddhist or perhaps may be appreciated only if you have a good knowledge of Buddhist religion. Not much to offer in terms of (secular) 'teaching for life'. For that, I recommend "Hitopadesa by Narayana Pandit" being better than this.
The Hitopadesa
Borrow from a friend or buy a second-hand copy, if you must read it. I wouldn't suggest buying a new one and that's saying a lot since I buy physical copies only and mostly rate books favorably.
The book contains 26 stories out of many Jataka tales. If you are thinking of reading the book for 'ancient knowledge', I would suggest that you stay away. The tales have very little to offer in terms of knowledge, rather its a Buddhist text out and out. Tales are from previous births of Buddha and explains how he attained various 'perfection' as per Buddhist teaching.
Starting with the longest introduction I have read in a book (more than 60 pages), it attaches an introduction before each tale too. In fact, the introduction before the start of some tales is longer than the tale itself. These introductions explain which facet of Buddhist religion teaching the tales connects to. It uses terms related to Buddhist religion but doesn't offer much explanation of them. Consider these introductions akin to commentary by the author with liberal use of Buddhist terms which are mostly in Pali language.
Only the last tale seems to have some kind of deep meaning to it; others are rather ordinary and has little to offer. In fact, only last three tales are somewhat long owing to bigger dialogues of characters involved and actually take the biggest part of all tales in terms of length. Some of the tales are of just one-page length.
Owing to the heavy use of Buddhist terms the flow is hampered many times and if hadn't been for commentary before the start of each tale, you would feel most of the tales are pretty ordinary. It might be useful for people involved in Buddhist research/practicing Buddhist or perhaps may be appreciated only if you have a good knowledge of Buddhist religion. Not much to offer in terms of (secular) 'teaching for life'. For that, I recommend "Hitopadesa by Narayana Pandit" being better than this.
The Hitopadesa
Borrow from a friend or buy a second-hand copy, if you must read it. I wouldn't suggest buying a new one and that's saying a lot since I buy physical copies only and mostly rate books favorably.
Read
June 9, 2024Goede vertaling van klassieke Boeddhistische verhalen, maar door de uitgebreide inleiding en de uitvoerige noten, vooral bedoeld voor mensen die de verhalen in hun Boeddhistische context wil begrijpen.
February 20, 2011
If someone interested in the teachings of Buddhism, this translation by Sarah Shaw, is worth reading for the scholar and lay reader alike.
Associated with the living traditions of folk tale, drama and epic, the Jatakas recount the development of the Bodhisatta—the being destined to become the present Buddha in his final life—not just through the events of one lifetime but of hundreds. Written in Pali, the language of the Theravada Buddhist canon, the Jatakas comprise one of the largest and oldest collections of stories in the world dating from the fifth century BCE to the third century CE. Generations in South and South-East Asia have grown up with these tales.
The standard Pali collection of jatakas, with canonical text embedded, has been translated by E. B. Cowell and others, originally published in six volumes by Cambridge University Press, 1895-1907; reprinted in three volumes, Pali Text Society, Bristol. There are also numerous translations of selections and individual stories from various languages.
Associated with the living traditions of folk tale, drama and epic, the Jatakas recount the development of the Bodhisatta—the being destined to become the present Buddha in his final life—not just through the events of one lifetime but of hundreds. Written in Pali, the language of the Theravada Buddhist canon, the Jatakas comprise one of the largest and oldest collections of stories in the world dating from the fifth century BCE to the third century CE. Generations in South and South-East Asia have grown up with these tales.
The standard Pali collection of jatakas, with canonical text embedded, has been translated by E. B. Cowell and others, originally published in six volumes by Cambridge University Press, 1895-1907; reprinted in three volumes, Pali Text Society, Bristol. There are also numerous translations of selections and individual stories from various languages.
April 13, 2021
The rating is more for the translated work rather than the original collection of the Jatakas. Growing up in South Asian or South East Asian/East Asian homes, many of us would intuitively know many of these stories as they have been told and retold so many times over the centuries that they have, in a way, become part of the cultural dialect of our societies.
But the issue mainly lies with the translations which instead of making it more digestible to a modern reader, makes it more obscure and myth like with almost cliched subtext and what morals that need to be derived from any one of the stories. In this sense, the translation was oriented towards a western reader than to someone who has grown up on these stories, who would know that there are far superior ways to tell these deep stories about nature of the reality around us.
But the issue mainly lies with the translations which instead of making it more digestible to a modern reader, makes it more obscure and myth like with almost cliched subtext and what morals that need to be derived from any one of the stories. In this sense, the translation was oriented towards a western reader than to someone who has grown up on these stories, who would know that there are far superior ways to tell these deep stories about nature of the reality around us.
August 2, 2019
First of all the stories are not meant for wisdom and the author has unneccessary put explanations on every story and which is so boring. The stories are just narratives on which author has tried to show herself extremely knowledgeable. Waste of money and time . This book is not meant for those who want have deep understanding of buddha past lives and this is mere vague commentary of subject of buddha past life by author to highlight herself. This is my second bad experience with penguin books.
April 13, 2022
Take the thought of no-thought as thought.
July 21, 2024
3.5/5.
My interest in Buddhism recently arises from (1) Ambedkar’s claim that the central conflict in Indian history is that between Brahmanism and Buddhism; and (2) a realization of the importance of shramanistic thought including Buddhism in shaping Indian history and in shaping what eventually came to be known as Hinduism (the Gita would not exist without the Buddha). My exploration of older Buddhist texts has shed a great deal of light on the latter, while also indicating that Ambedkar is probably redefining Buddhism relative to what existed in the past.
This book is a translation of 26 jataka tales. The tales combine folk tales and other tales broadly familiar to/available across traditions in South Asia with moral lessons from Buddhism, specifically the past lives of the Bodhisatta before he became the Buddha and how they illuminate the ten perfections. Because the bodhisatta is quasi-divine, and the tales of a neat moral, they are less fun than secular folk tales like the panchatantra. This translation is also a bit stiff.
The tales themselves are quite interesting in that they seem to be connecting lay people and monastic Buddhism more. The texts I have read from Buddhism are clear that it is impossible to reach enlightenment (or commune with the divine if you will) without leading the life of a renunciate, celibate monk. So a lay person can live a good life by supporting the monks but will necessarily be reborn (though potentially in a good birth). In some sense this keeps Buddhism as a religion of the elite and not a lay religion. The lay aspects essentially become worship of the Buddha, bodhisattas, and their wives (taras) and so have little distinction from puranic Hinduism.
The texts also grapple with kingship and ethical kingship, as do other Indian texts like the Ramayana and Mahabharata (these are not Hindu texts, but open texts to all of South Asia that many traditions, including Islam under the Mughals, engage with; specific versions of these stories that are now called “the” version have come to be called Hindu). The three longest jatakas at the end of the text grapples with the same issues as in these epics: for Yuddishtra questioning whether he even wants to be king or wants to be ascetic instead and being counseled by bhisma (and Krishna prior to the war), read prince temiya. Note too the contrast between the emphasis on the sacred rod of force as essential to kingship in Vyasa’s Mahabharata and the Jatakas view that it is the very use of force required by being a king that results in spiritual degradation. Likewise the tale of Mahajanaka, of a prince robbed of his rightful kingdom, is in conversation with Valmikis Ramayana. Here, the prince uses cleverness and non-violence, and the demonstration of great spiritual character, to reclaim the throne (and even cross an ocean) rather than violence as Rama does. The prince also gives up the kingdom to be an ascetic. And the tale of Sama is a mirror to the tale of Shravankumar; but the jataka tells of a way for all to avoid calamity via following the ten perfections.
The interplay between these texts, showing how the shramanistic and Brahamnistic traditions wrestle with the ethics of kingship (and hence, political economy and division and allocation of surplus) is quite interesting. The inherently negative view of state political power in this jataka tale indicates a challenge for Buddhism to maintain state patronage over time, in contrast with the magical rituals of Vedic Brahmanism who sanction kings doing anything as king as long as Brahmins get enough of the pie.
It is also clear that Buddhism did not advocate the overthrow of the caste system from these stories. Buddhism is certainly opposed to aspects of Vedic Brahmanism (though also in conversation with it) but there is still a cycle of rebirth that is rooted in your behavior in this life (kamma) in these Buddhist stories. Certainly the sangha was open to more people than Vedic Brahmanism, which resulted in stories and monastic actions that are likely more egalitarian, but nothing suggests that the allocation of labor based on station of birth, or the allocation of surplus accordingly, is wrong and to be opposed. That is simply a fact of life like any other to which the correct response is asceticism.
Indeed, I think Ambedkar is in fact defining something new, which he calls Buddhism, which draws on the fact that anti-Brahmannical movements have always existed under various labels in various traditions. He organizes that under the label of Buddhism, claims this is the true Buddhism, and hence has a different myth of religious nationalism that is more egalitarian on which to found the nation, rather than a Vedic/Hindu tradition that claims indigeneity via Brahmannical texts celebrating hierarchy (Laws of Manu). In fact I think per Ambedkar, the four noble truths are NOT the teaching of the Buddha. What Ambedkar is doing is perfectly reasonable in the context of defining and contesting the nation state and its myths; but it is also not what the existing record on Buddhism says.
My interest in Buddhism recently arises from (1) Ambedkar’s claim that the central conflict in Indian history is that between Brahmanism and Buddhism; and (2) a realization of the importance of shramanistic thought including Buddhism in shaping Indian history and in shaping what eventually came to be known as Hinduism (the Gita would not exist without the Buddha). My exploration of older Buddhist texts has shed a great deal of light on the latter, while also indicating that Ambedkar is probably redefining Buddhism relative to what existed in the past.
This book is a translation of 26 jataka tales. The tales combine folk tales and other tales broadly familiar to/available across traditions in South Asia with moral lessons from Buddhism, specifically the past lives of the Bodhisatta before he became the Buddha and how they illuminate the ten perfections. Because the bodhisatta is quasi-divine, and the tales of a neat moral, they are less fun than secular folk tales like the panchatantra. This translation is also a bit stiff.
The tales themselves are quite interesting in that they seem to be connecting lay people and monastic Buddhism more. The texts I have read from Buddhism are clear that it is impossible to reach enlightenment (or commune with the divine if you will) without leading the life of a renunciate, celibate monk. So a lay person can live a good life by supporting the monks but will necessarily be reborn (though potentially in a good birth). In some sense this keeps Buddhism as a religion of the elite and not a lay religion. The lay aspects essentially become worship of the Buddha, bodhisattas, and their wives (taras) and so have little distinction from puranic Hinduism.
The texts also grapple with kingship and ethical kingship, as do other Indian texts like the Ramayana and Mahabharata (these are not Hindu texts, but open texts to all of South Asia that many traditions, including Islam under the Mughals, engage with; specific versions of these stories that are now called “the” version have come to be called Hindu). The three longest jatakas at the end of the text grapples with the same issues as in these epics: for Yuddishtra questioning whether he even wants to be king or wants to be ascetic instead and being counseled by bhisma (and Krishna prior to the war), read prince temiya. Note too the contrast between the emphasis on the sacred rod of force as essential to kingship in Vyasa’s Mahabharata and the Jatakas view that it is the very use of force required by being a king that results in spiritual degradation. Likewise the tale of Mahajanaka, of a prince robbed of his rightful kingdom, is in conversation with Valmikis Ramayana. Here, the prince uses cleverness and non-violence, and the demonstration of great spiritual character, to reclaim the throne (and even cross an ocean) rather than violence as Rama does. The prince also gives up the kingdom to be an ascetic. And the tale of Sama is a mirror to the tale of Shravankumar; but the jataka tells of a way for all to avoid calamity via following the ten perfections.
The interplay between these texts, showing how the shramanistic and Brahamnistic traditions wrestle with the ethics of kingship (and hence, political economy and division and allocation of surplus) is quite interesting. The inherently negative view of state political power in this jataka tale indicates a challenge for Buddhism to maintain state patronage over time, in contrast with the magical rituals of Vedic Brahmanism who sanction kings doing anything as king as long as Brahmins get enough of the pie.
It is also clear that Buddhism did not advocate the overthrow of the caste system from these stories. Buddhism is certainly opposed to aspects of Vedic Brahmanism (though also in conversation with it) but there is still a cycle of rebirth that is rooted in your behavior in this life (kamma) in these Buddhist stories. Certainly the sangha was open to more people than Vedic Brahmanism, which resulted in stories and monastic actions that are likely more egalitarian, but nothing suggests that the allocation of labor based on station of birth, or the allocation of surplus accordingly, is wrong and to be opposed. That is simply a fact of life like any other to which the correct response is asceticism.
Indeed, I think Ambedkar is in fact defining something new, which he calls Buddhism, which draws on the fact that anti-Brahmannical movements have always existed under various labels in various traditions. He organizes that under the label of Buddhism, claims this is the true Buddhism, and hence has a different myth of religious nationalism that is more egalitarian on which to found the nation, rather than a Vedic/Hindu tradition that claims indigeneity via Brahmannical texts celebrating hierarchy (Laws of Manu). In fact I think per Ambedkar, the four noble truths are NOT the teaching of the Buddha. What Ambedkar is doing is perfectly reasonable in the context of defining and contesting the nation state and its myths; but it is also not what the existing record on Buddhism says.
January 7, 2023
I am writing this, right after I have finished the book so as to capture my ending thoughts about the book. This book, if you have read its description, is an abridged compilation of Jatakas- stories of Buddha's past live. Told in a religious message, with recurring characters, the stories are picaresque in many ways.
All in all, I liked the book and many of the stories in it. The style of writing was simple, yet musical. I liked it when the characters broke out into verses. Coming from a traditional Tibetan Buddhist culture, I could see the appeal of these stories. I can understand how they would be told, how they would be acted or dramatised.
But for the me now, this book was enjoyable, but not life-changing by any means. Many of the stories felt repetitive (which is somewhat the point of these stories) and as the author highlights repeatedly, has an overarching presence of 'Dea Ex Machina.' Divine intervention, whether it be the highest God Sacca, or the force of Karma, or by virtue of the involved characters merit, the protagonist of the stories, the Bodhisattva, never really 'fails.'
Moreover, none of the antagonists/opposing forces ever felt truly evil, or psychopathic. None of them reads off as evil enough to crush your soul, freeze your spirit, and cry out to the Universe. Most of them felt like caricatures of evil, sometimes even being portrayed as comic relief. This is why, for me, none of the Plot points really registered. Only one antagonist, a king who tortures and cuts up the Bodhisattva, is truly an 'antogonist' and he is only punished by a divine force, the earth swallowing him to take him to the lowest hells. Here again, the story dictated that the Bodhisattva always had the last metaphorical laugh. But real life 'doesn't' work like that, evil people are not swallowed up as divine justice. They live to the end of their days, some without regret. And I think the Jataka tales never really explore that sort of conflict- of a Bodhisattva and a truly evil being.
Instead the stories here are told in an overwhelming Buddhist sense, which can be appealing for buddhists, but comes across as silly at best, and sometimes straight up evil or uncaring in a different context/culture. Never is it explored how, in a 'real' world, a kingdom who is abandoned by his king would be conquered by it neighbouring ones. A queen abandoned, would end up assaulted, and take her own life. And many a times, the calculus of morality is inconsistent.
But maybe that is the point of these stories. Who am I to understand the grand workings and designs of the Buddha, who over countless eons and countless past lives has worked to achieve enlightenment?
To summarise her, the book was alright. The collection was good, and the writing fresh. At some point, I want to check out the Tibetan version of the Jatakas, told in a Mahayana context- the Sutra of Wise and Foolish. Then, I can see how the two books compare, as this book is from the Pali Canon.
All in all, I liked the book and many of the stories in it. The style of writing was simple, yet musical. I liked it when the characters broke out into verses. Coming from a traditional Tibetan Buddhist culture, I could see the appeal of these stories. I can understand how they would be told, how they would be acted or dramatised.
But for the me now, this book was enjoyable, but not life-changing by any means. Many of the stories felt repetitive (which is somewhat the point of these stories) and as the author highlights repeatedly, has an overarching presence of 'Dea Ex Machina.' Divine intervention, whether it be the highest God Sacca, or the force of Karma, or by virtue of the involved characters merit, the protagonist of the stories, the Bodhisattva, never really 'fails.'
Moreover, none of the antagonists/opposing forces ever felt truly evil, or psychopathic. None of them reads off as evil enough to crush your soul, freeze your spirit, and cry out to the Universe. Most of them felt like caricatures of evil, sometimes even being portrayed as comic relief. This is why, for me, none of the Plot points really registered. Only one antagonist, a king who tortures and cuts up the Bodhisattva, is truly an 'antogonist' and he is only punished by a divine force, the earth swallowing him to take him to the lowest hells. Here again, the story dictated that the Bodhisattva always had the last metaphorical laugh. But real life 'doesn't' work like that, evil people are not swallowed up as divine justice. They live to the end of their days, some without regret. And I think the Jataka tales never really explore that sort of conflict- of a Bodhisattva and a truly evil being.
Instead the stories here are told in an overwhelming Buddhist sense, which can be appealing for buddhists, but comes across as silly at best, and sometimes straight up evil or uncaring in a different context/culture. Never is it explored how, in a 'real' world, a kingdom who is abandoned by his king would be conquered by it neighbouring ones. A queen abandoned, would end up assaulted, and take her own life. And many a times, the calculus of morality is inconsistent.
But maybe that is the point of these stories. Who am I to understand the grand workings and designs of the Buddha, who over countless eons and countless past lives has worked to achieve enlightenment?
To summarise her, the book was alright. The collection was good, and the writing fresh. At some point, I want to check out the Tibetan version of the Jatakas, told in a Mahayana context- the Sutra of Wise and Foolish. Then, I can see how the two books compare, as this book is from the Pali Canon.
August 6, 2018
This collection has only 26 tales from the Jātakmala so I was actually disappointed. Was hoping for more lol.
Each story has an introduction by the translator, Sarah Shaw which I think is pretty good. There are references and allusions to other literary works, murals, and even other tales in the Jātaka series. However, if you are picking up this book, it'd be better to know the basics of Buddhism or certain things might seem confusing.
Each story has an introduction by the translator, Sarah Shaw which I think is pretty good. There are references and allusions to other literary works, murals, and even other tales in the Jātaka series. However, if you are picking up this book, it'd be better to know the basics of Buddhism or certain things might seem confusing.
January 5, 2026
Faithful translation but still very pleasant to read. I love some of the introductions, they’re quite informative.
April 20, 2015
Anthology of 26 - from more than 500 - Jataka tales, stories from the previous lives of the Buddha. The tales teach Buddhist moral lessons. Many predate Buddhism itself, as folk tales, and are beloved in south and south-east Asia, where children have grown up with them for generations, and are pervasive in most of the rest of Asia. Here they are accompanied by copious introductions and notes by British Buddhist scholar Sarah Shaw, and the translations are easy to read.
November 23, 2016
I read the Project Gutenberg version of this. It is rather heavy in terms of the preamble and lead into the stories. I would have preferred more focus onto the stories. But it was enlightening to read the stories as originally written. I was familiar with a number of them in different forms from other books (mostly childrens books). You could probably skip the preamble and just focus on the Jatakas themselves.
May 25, 2016
Interesting collection of jataka tales for the reader that is interested in south Asian Buddhist writings. The introduction and the translation was pretty good. My only gripe is that is felt longer than it should have, but you get what you pay for. I would only suggest this to people who have a background in Buddhist studies or are a practicing Buddhist themselves.
Displaying 1 - 14 of 14 reviews