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Re: [Pali] Need help translating pali chanting

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  • Bryan Levman
    Dear Khantibalo, There are numerous problems in the text with orthography and compounds and cases which don t match, so any translation has to be tentative.
    Message 1 of 5 , Jun 12, 2010
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      Dear Khantibalo,

      There are numerous problems in the text with orthography and compounds and cases which don't match, so any translation has to be tentative.

      Praise of the relicts


      To
      the Three Jewels, I show/bestow the relicts which came into existence
      as the body of the Sugata, in the womb of the elements, in Lanka, in Jambudīpa
      in the most excellent city of the thirty (Heaven), in the world of the Nāgas, in the stupa, in all shapes of the Buddha. I praise all
      the elements starting with your hair. I bow down to the Buddha, the Son endowed
      with the 10 powers, the cairn of enlightenment.
      The
      third gāthā appears to start a
      different thought, “With the size of a broken kidney bean, resembling a broken
      rice grain, great, middle, size or small like a mustard seed, … (these appear
      to be nom. pl referring to the size of the relicts - whether large, small or of a middling size) Praise of the teeth.
      One tooth is in heaven, one is in the city of the Nāgas, one is in the realm of the Gandharas and one is in Sīhala. These four great teeth covering the four continents with the taste of nirvana are worshipped by men and gods - these relicts I praise.

      The second stanza is not clear. The basic sentence seems to be "I praise...". If you read sādhum-amalam instead of sādhu-mamalaṃ, then the last line makes sense, "I praise the tooth/teeth of the conqueror, the stainless, noble one. Then the three lines above must be taken as modifiers of the Jina, all in the accusative, and all compounds. This first line: "the king-swan, the lotus of the (true) word, the lord of the world." The seond line is not clear; it seems to be likening the Buddha to a mass of water lilies, and a forest illuminated by moonlight (komuda = Skt. kaumuda; veneyya = Skt. vinetavya, "to be led towards"; Pāli "instructable" ). The third line is also not clear. Again is seems to be describing the Buddha as having māna (mana?) which is free from passion (reading viraja; virāja means "brilliant"), of excellent form (vararūpa). addhindukāra (reading addindukkara) means "a difficult road" so I don't see how it fits in.

      Your last stanza seems clear, except for the third line. I don't know what uggosayuṃ means.
      "Victory to the highest of the munis; in the excellent source of enlightenment there was victory over Māra. .... with this truth may they (the gods?) conquer for you." The third line seems to be calling on the troop of gods (deva-gana-vasana or perhaps pasanna (trusting in the gods) or sampanna (accompanied by) to assist one.

      ugga means "mighty, strong".

      Perhaps some of the others have some ideas about uggosayum. It seems to be the object of jayantu, i. e. that which is to be conquered by the gods,

      Metta, Bryan


      ________________________________
      From: khantibalo <khantibalo@...>
      To: Pali@yahoogroups.com
      Sent: Fri, June 11, 2010 1:50:05 PM
      Subject: [Pali] Need help translating pali chanting


      I am translating a chanting book of a local Sri Lankan community. Most of the verses are well-known, so there were no problems in translating them.
      However there are some passages that I cannot translate since they seem to be specific to Sri Lankan buddhism.
      I would appreciate your help in translating them.
      Please beware that there may be errors in the pali text below, since it is a result of conversion from what seems to be manually typed text.

      (here you can see these passages in unicode: http://www.dhammawheel.com/viewtopic.php?f=23&t=4600 )

      Dhaatu vandanaa

      Buddha.m dhamma.mca sa"ngha.m sugata tanubhavaa dhaatuyo dhaatu gabbhe
      La.mkaaya.m jambudiipe tidasa puravare naagaloke ca thuupe

      Sabbe buddhassa bimbe sakala dasa dise kesalomaadi dhaatu.m
      Vande sabbepi buddha.m dasabala tanuja.m bodhi cetiya.m namaami

      Bhinna muggappamaa.nena bhinna ta.n.dula sannibhaa
      Mahantaa majjhimaaveca khuddakaa saasapuupamaa

      This is veneration of the Buddha's relics. I could roughly translate the first and the third gatha, but I couldn't understand the meaning of the second one, especially its second line...

      Da.ladaa vandanaa

      ekaa daa.thaa tidasapure ekanaaga pure ahu
      ekaa gandhaara visaye ekaasi puna siihale
      Catusso taa mahaa daa.thaa nibbaana rasa diipikaa
      Puujitaa nara devehi taapi vandaami dhaatuyo

      Lokekanaatha vadanambuja raajaha.msa.m
      Veneyya komuda vana.m kumudaakaranta.m
      Addhindukaara vararuupa viraaja maana.m
      Vandaami saadhu mamala.m jinadanta dhaatu.m

      This is veneration of Buddha's canine teeth. I can roughly understand the first passage, but the second one has a number of words I couldn't find in the dictionaries.

      There is one more passage
      jayo munindassa subodhi muule
      ahosi maarassa parajaayosi
      uggosayu.m deva ga.na vasana (vasanna?, pasanna?)
      etena saccena jayantu tuyha.m

      Monks chant this while tying a protective thread on a layperson hand. I cannot understand the third line. Please help.
      You can listen to this chant:
      http://www29.zippyshare.com/v/64722564/file.html






      [Non-text portions of this message have been removed]
    • Lennart Lopin
      Dear Bhante Khantibalo, Bryan, jayo munindassa subodhi muule ahosi maarassa parajaayosi uggosayu.m deva ga.na vasana (vasanna?, pasanna?) etena saccena jayantu
      Message 2 of 5 , Jun 12, 2010
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        Dear Bhante Khantibalo, Bryan,


        jayo munindassa subodhi muule
        ahosi maarassa parajaayosi
        uggosayu.m deva ga.na vasana (vasanna?, pasanna?)
        etena saccena jayantu tuyha.m

        This one is quite popular in Sri Lanka with a nice sound to it. - I don't
        know its (medieval) history, but as Bryan pointed out, the meaning is pretty
        clear.

        The third line means

        ugghosayu.m deva ga.naa pasannaa

        (ugghosayuṃ devagaṇā pasannā)

        ==>

        "Victory of the Lord of seers at the root of the wonderful Bodhi(tree)
        It was Māra's defeat"
        Exclaimed the groups of devas delighted
        (By the power of this) truth may you be victorious too.

        =========

        The verse appears in a similar form in the Apadana and Jataka Atthakatha
        (where it may have originated from):

        ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

        Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā devagaṇā mahesino.


        There is also a gloss on (ud+ghosa+aya+ti) it in the Saddaniti:

        Ghusa sadde. Ghoseti, ghosayati. Ugghosayuṃ bodhimaṇḍe pamoditā. Ghoso.


        metta,


        Lennart


        [Non-text portions of this message have been removed]
      • Bryan Levman
        Dear Lennart, Thanks for clearing up ugghosayu.m (causative of ud + ghu.s). All is clear now, Metta, Bryan ________________________________ From: Lennart Lopin
        Message 3 of 5 , Jun 13, 2010
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          Dear Lennart,

          Thanks for clearing up ugghosayu.m (causative of ud + ghu.s). All is clear now,

          Metta, Bryan






          ________________________________
          From: Lennart Lopin <novalis78@...>
          To: Pali@yahoogroups.com
          Sent: Sat, June 12, 2010 3:59:44 PM
          Subject: Re: [Pali] Need help translating pali chanting


          Dear Bhante Khantibalo, Bryan,

          jayo munindassa subodhi muule
          ahosi maarassa parajaayosi
          uggosayu.m deva ga.na vasana (vasanna?, pasanna?)
          etena saccena jayantu tuyha.m

          This one is quite popular in Sri Lanka with a nice sound to it. - I don't
          know its (medieval) history, but as Bryan pointed out, the meaning is pretty
          clear.

          The third line means

          ugghosayu.m deva ga.naa pasannaa

          (ugghosayuṃ devagaṇā pasannā)

          ==>

          "Victory of the Lord of seers at the root of the wonderful Bodhi(tree)
          It was Māra's defeat"
          Exclaimed the groups of devas delighted
          (By the power of this) truth may you be victorious too.

          =========

          The verse appears in a similar form in the Apadana and Jataka Atthakatha
          (where it may have originated from):

          ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

          Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā devagaṇā mahesino.

          There is also a gloss on (ud+ghosa+aya+ti) it in the Saddaniti:

          Ghusa sadde. Ghoseti, ghosayati. Ugghosayuṃ bodhimaṇḍe pamoditā. Ghoso.

          metta,

          Lennart

          [Non-text portions of this message have been removed]






          [Non-text portions of this message have been removed]
        • khantibalo
          Wow! Thank you all! Now we have only one passage left from Da.ladaa vandanaa: Lokekanaatha vadanambuja raajaha.msa.m Veneyya komuda vana.m kumudaakaranta.m
          Message 4 of 5 , Jun 13, 2010
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            Wow! Thank you all!

            Now we have only one passage left from Da.ladaa vandanaa:

            Lokekanaatha vadanambuja raajaha.msa.m
            Veneyya komuda vana.m kumudaakaranta.m
            Addhindukaara vararuupa viraaja maana.m
            Vandaami saadhu mamala.m jinadanta dhaatu.m

            There may be incorrect word splitting, so viraaja maana.m may be actually one word viraajamaana.m, that I can find in a dictionary.
            Viraajamaana means "shining".

            Just like you I can't understand the words kumudaakaranta.m and addhindukaara and don't know how Veneyya fits here. So I hope there are someone in this group who knows these chants and can at least point to the correct spelling and word splitting.

            It would also be helpful if someone could point me to a message board where Sri Lankan buddhists meet, because these chants are specific to them. Before asking here I tried to google for these passages, but couldn't find anything.

            P.S. For Lennart: I'm not a monk, I just use my pali name, so don't call me bhante :-)


            --- In Pali@yahoogroups.com, Bryan Levman <bryan.levman@...> wrote:
            >
            > Dear Khantibalo,
            >
            > There are numerous problems in the text with orthography and compounds and cases which don't match, so any translation has to be tentative.
            >
            > Praise of the relicts
            >
            >
            > To
            > the Three Jewels, I show/bestow the relicts which came into existence
            > as the body of the Sugata, in the womb of the elements, in Lanka, in Jambudīpa
            > in the most excellent city of the thirty (Heaven), in the world of the Nāgas, in the stupa, in all shapes of the Buddha. I praise all
            > the elements starting with your hair. I bow down to the Buddha, the Son endowed
            > with the 10 powers, the cairn of enlightenment.
            > The
            > third gāthā appears to start a
            > different thought, “With the size of a broken kidney bean, resembling a broken
            > rice grain, great, middle, size or small like a mustard seed, … (these appear
            > to be nom. pl referring to the size of the relicts - whether large, small or of a middling size) Praise of the teeth.
            > One tooth is in heaven, one is in the city of the Nāgas, one is in the realm of the Gandharas and one is in Sīhala. These four great teeth covering the four continents with the taste of nirvana are worshipped by men and gods - these relicts I praise.
            >
            > The second stanza is not clear. The basic sentence seems to be "I praise...". If you read sādhum-amalam instead of sādhu-mamalaṃ, then the last line makes sense, "I praise the tooth/teeth of the conqueror, the stainless, noble one. Then the three lines above must be taken as modifiers of the Jina, all in the accusative, and all compounds. This first line: "the king-swan, the lotus of the (true) word, the lord of the world." The seond line is not clear; it seems to be likening the Buddha to a mass of water lilies, and a forest illuminated by moonlight (komuda = Skt. kaumuda; veneyya = Skt. vinetavya, "to be led towards"; Pāli "instructable" ). The third line is also not clear. Again is seems to be describing the Buddha as having māna (mana?) which is free from passion (reading viraja; virāja means "brilliant"), of excellent form (vararūpa). addhindukāra (reading addindukkara) means "a difficult road" so I don't see how it fits in.
            >
            > Your last stanza seems clear, except for the third line. I don't know what uggosayuṃ means.
            > "Victory to the highest of the munis; in the excellent source of enlightenment there was victory over Māra. .... with this truth may they (the gods?) conquer for you." The third line seems to be calling on the troop of gods (deva-gana-vasana or perhaps pasanna (trusting in the gods) or sampanna (accompanied by) to assist one.
            >
            > ugga means "mighty, strong".
            >
            > Perhaps some of the others have some ideas about uggosayum. It seems to be the object of jayantu, i. e. that which is to be conquered by the gods,
            >
            > Metta, Bryan
            >
            >
            > ________________________________
            > From: khantibalo <khantibalo@...>
            > To: Pali@yahoogroups.com
            > Sent: Fri, June 11, 2010 1:50:05 PM
            > Subject: [Pali] Need help translating pali chanting
            >
            >
            > I am translating a chanting book of a local Sri Lankan community. Most of the verses are well-known, so there were no problems in translating them.
            > However there are some passages that I cannot translate since they seem to be specific to Sri Lankan buddhism.
            > I would appreciate your help in translating them.
            > Please beware that there may be errors in the pali text below, since it is a result of conversion from what seems to be manually typed text.
            >
            > (here you can see these passages in unicode: http://www.dhammawheel.com/viewtopic.php?f=23&t=4600 )
            >
            > Dhaatu vandanaa
            >
            > Buddha.m dhamma.mca sa"ngha.m sugata tanubhavaa dhaatuyo dhaatu gabbhe
            > La.mkaaya.m jambudiipe tidasa puravare naagaloke ca thuupe
            >
            > Sabbe buddhassa bimbe sakala dasa dise kesalomaadi dhaatu.m
            > Vande sabbepi buddha.m dasabala tanuja.m bodhi cetiya.m namaami
            >
            > Bhinna muggappamaa.nena bhinna ta.n.dula sannibhaa
            > Mahantaa majjhimaaveca khuddakaa saasapuupamaa
            >
            > This is veneration of the Buddha's relics. I could roughly translate the first and the third gatha, but I couldn't understand the meaning of the second one, especially its second line...
            >
            > Da.ladaa vandanaa
            >
            > ekaa daa.thaa tidasapure ekanaaga pure ahu
            > ekaa gandhaara visaye ekaasi puna siihale
            > Catusso taa mahaa daa.thaa nibbaana rasa diipikaa
            > Puujitaa nara devehi taapi vandaami dhaatuyo
            >
            > Lokekanaatha vadanambuja raajaha.msa.m
            > Veneyya komuda vana.m kumudaakaranta.m
            > Addhindukaara vararuupa viraaja maana.m
            > Vandaami saadhu mamala.m jinadanta dhaatu.m
            >
            > This is veneration of Buddha's canine teeth. I can roughly understand the first passage, but the second one has a number of words I couldn't find in the dictionaries.
            >
            > There is one more passage
            > jayo munindassa subodhi muule
            > ahosi maarassa parajaayosi
            > uggosayu.m deva ga.na vasana (vasanna?, pasanna?)
            > etena saccena jayantu tuyha.m
            >
            > Monks chant this while tying a protective thread on a layperson hand. I cannot understand the third line. Please help.
            > You can listen to this chant:
            > http://www29.zippyshare.com/v/64722564/file.html
            >
            >
            >
            >
            >
            >
            > [Non-text portions of this message have been removed]
            >
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