THE ANALYSIS OF THE KGAWTIPIS STIRRING CEREMONY OF BUDDHIST IN THAI SOCIETY

Abstract

This dissertation entitled ‘An Analytical Study of the Buddhists’ Kuankhawtip Ceremony in Thai Society’ has three objectives: 1) to study Kuankhawtip ceremony in Buddhism, 2) to study model of Kuankhawtip ceremony in Thai society and 3) to analyze the model of Buddhists’ Kuankhawtip ceremony integrated with Buddhism in Thai society. This is a documentary research. In the study, it was found that there appeared such ceremony of Kuankhawtip in which there was no any meat being a part of its ingredient in Tipiμaka. In cooking, the main part is basically mixed with milk. It is said that this sort of food became favourite one and in the Buddha’s time, He ate this food and was called Madhupãyãsa or called Khawtip in the present time and brought Him such enlightenment. Therefore, when it comes to Kuankhawtip ceremony, the story
of Sujãtã is always quoted as the first pioneer who offered Khawtip to the Mahãpurisa. In this matter, the ample evidence of the mentioned ceremony was found in the reign of King Rãma, the fifth who allowed such Kuankhawtip ceremony in the palace wherein his sister and daughter acted as virgin girls. As far as the Kuankhawtip ceremony is concerned, its completeness is actualized through general people’s sets of faith and belief including community’s leaders whose real intentions are to preserve this tradition cooperatively because the aforesaid ceremony needs great deals of hands and minds in preparation, providing tools for cooking, workers and arrangement are also required including money for purchasing various staffs. By virtue of the above reasons, in the present, this ceremony was completely abandoned by some temples in some regions due to lack of the required readiness. However, Madhupãyãsa was named ‘Khawkrayãtip’ or ‘Khawtip’ by Thais’ Buddhist faith and belief. In Thai society, it means groups of people who live together in some areas, cooperatively willing to pass the mentioned tradition, culture, thoughts and belief to generations of society then in every Vesak ceremony they come to Sanam Luang where Kuankhawtip is held every year; each sector voluntarily takes part in the preparation of such ceremony and then propagate it to public so as to provide general people with proper knowledge on it; they also build public relationship with many organizations, people and various official departments. Consequently, the intra-link of support is made leading to the successfulness of government policy and this serves as a supportive factor in sustaining Kuankhawtip ceremony in the day of Vesak organized at Sanam Luang.