IV INTRODUCTION In my research, I tried to prove carefully, what sort of a significant role that Paritta Ceremony has historically played in Buddhist societies as a ritual practice. What were the religious, social and cultural reasons assisted to this evolution from very simpler as asseveration of truth, up to elaborate, complex, ceremonial ritual of Paritta Chanting? And I also tried to show how the Paritta ceremony fulfilled the psychological and day to day religious needs of the Buddhists in Myanmar, Sri Lanka and Thai- Land. The beginning of the chanting ritual of Buddhist Paritta Texts could be traced back to Buddha's Time. Down the centuries, the texts and paraphernalia of the Paritta ritual have adopted to changing socio- religious situations of the Buddhist society. Today it is the one and only Buddhist Ritual prevailing among the Buddhists as a very important and popular Buddhist ceremony. Later, the Paritta Ceremony absorbed and fitted together with a large number of relevant components, paraphernalia and magical elements of the Hinduism, Mahayana, Tantrayana and Vajrayana way of ritual practices: Jaya Paritta, Gini (fire) paritta, Mahajinapanjara Paritta, Atanatiya Paritta etc.. can be given as examples. But the Elders of Old in Theravada tradition were clever enough to protect their own values of the traditional characteristics of the Paritta ceremony. The efficacy of the Paritta is also believed by the Buddhists in many countries, that it has a magical and prophylactic quality which can promote the curative power by repeating them from seven times up to one million times. Paritta chanting Ritual has been used as a blessing for the public and also as a psycho-therapy for the mentally disordered patients. In the Chapter one, I have explained the meanings and the derivation of the word Paritta, the history of Paritta Chanting in Myanmar, the traditional procedure of Paritta chanting in Myanmar and the procedure of worshipping or formula for paying homage to the three jewels (Ratanattaya panama) according to Myanmar tradition. I have also explained how to prostrate and how to pay homage to the three jewels which precede the actual chanting of the Parittas and to support this I have given the text of formula in Burmese and its translations into English which also is uttered before the actual chanting of Paritta. I have discussed eleven Paritta suttas in seven chapters. The division in seven chapters is not arbitrary. There is a definite sequence of the suttas to be recited in seven days of a week. Each chapter, from two to eight discusses the Paritta chanting of each day of the week, which suttas on which day. For instance, Mangala sutta on Sunday, Ratana Sutta on Monday, Metta Sutta and Khandha Sutta on Tuesday etc.. Thus in each week all eleven Paritta Suttas are chanted at least once. VI In the Chapter two, I have discussed, the preUminary to chanting the sacred verses, the significance of the word Mahgala, the history of Mahgala Sutta, the occasions of recitation and advantages of Mahgala Sutta, the text of Mahgala Sutta according to Myanmar tradition, the thirty- eight kinds of highest blessing, and the classification view of them. In the Chapter three, I have mentioned the meaning of Ratana (jewel), the history of Ratasna Sutta, the occasions of recitation and advantages of Ratasna Sutta, the text of Ratasna Sutta according to Myanmar tradition and the explanation of ten perfections. In the Chapter four, I explained the word Metta, the history of Metta Sutta and Khandha Sutta, the occasions of recitation and advanta-ges of Metta Sutta and Khandha Sutta, the text of Metta Sutta according to Myanmar tradition, development of metta (loving kindness) accor- ding to Metta Sutta, and the text of Khandha Sutta according to Myanmar tradition In the Chapter five, I have explained, the history of Mora Sutta and Vatta Sutta, the occasions of recitation of Mora Sutta and Vatta Sutta, the advantages of Mora Sutta and Vatta Sutta, the text of Mora Sutta according to Myanmar tradition and the text of Vatta Sutta according to Myanmar tradition. In the Chapter six, I have mentioned, the history of Dhajagga Sutta, the occasions of recitation and advantages of Dhajagga Sutta, the three and eight kinds of knowledge, the fifteen kinds of the good conducts, the six vu kinds of speech, the six kinds of the Buddha's power and the text of Dhajagga Sutta according to Myanmar tradition. In the Chapter seven, the history of Atanatiya Sutta and Ahgulimala Sutta, the occasions of recitation of Atanatiya Sutta and Ahgulimala Sutta, the advantages of Atanatiya Sutta and Ahgulimala Sutta, the five kinds of eye, the ten wisdom powers of the Buddha, the eighteen special qualities particular to the Buddha, the thirty two marks, the eighty minor characteristics, the text of Atanatiya Sutta according to Myanmar tradition, the text of Ahgulimala Sutta according to Myanmar tradition are discussed. In the Chapter eight, I have explained the history of Bojjhanga Sutta and Pubbnha Sutta, the occasions of recitation and advantages of Bojjhanga Sutta and Pubbnha Sutta, the text of Bojjhanga Sutta according to Myanmar tradition and the text of Pubbnha Sutta according to Myanmar tradition. It should be noted this- normally Paritta chanting is performed by a monk for the householders. But even householders can chant Parittas if they know how to do it properly. In both the cases merit is shared with the people around the chanter. I have also discussed eleven Paritta Suttas prescribes for Paritta Chanting in Myanmar tradition in my thesis. But these are some other Suttas and Gathas from pali cannon which are recited as Paritta by some devotees. In the Chapter nine, I have compared the Paritta literature and the procedure of chanting of Theravada Buddhist countries such as Myanmar, Sri Lanka and Thailand. vm The Buddhist believes that there is a great power in the words that came out of the mouth of the Buddha, who was totally free from all defilements such as desire, anger, and ignorance. It is said, "The word which the Buddha speaks, a sure, safe guide to Nibbana, puts an end to all ill will that is the word supreme"'."Yet one sentence of the Dhamma is better which, if man hears, he is at peace."" Attentively listening and following the words of the Buddha (Buddhavacana), one could obtain happiness in this life and in the next and would be able to attain the ultimate, everlasting bliss of Nibbana. That is why some particular sayings of the Buddha have been formalized for chanting by Theravada tradition which is known as Paritta. Yaiii Buddho bhasate vacaih, Khemaih nibbana pattiya. Dukkhassantakiriyaya, Savevacana muttamati. S, 1, 189. Yo ca gatha sataiii bhase, anattha padasaihhita. Ekaiii Dhammapadam seyyo. Yam sutva upasammati. Dhap. V.102. .