English
* tu: but, indeed * santānā: Santāna (name of a tree) * dayo: and others * devaddumā: divine trees * siyuṃ: may be, are Rhythm: Multi-line, short sentences. Translation: Koviḷāra, likewise, Pāricchattaka, Pārijātaka; Kapparukkha, Santāna and others are divine trees. **Segment 9 (29):** Pācī patījhu’ dīci’tthī, pubba pacchima uttarā; Disātha dakkhiṇā’ pācī, vidisā’nudisā bhave. * Pācī: East (feminine) * patījhu: West (feminine) * udīci: North (feminine) * itthī: feminine * pubba: East (masculine/neuter) * pacchima: West (masculine/neuter) * uttarā: North (feminine) * Disā: direction (feminine) * tha: and * dakkhiṇā: South (feminine) * apācī: South-East (or another name for East, depending on context, but here likely a specific direction) - *Correction: Apācī is usually West. Let's re-evaluate the direction names.* * Pācī = East * Patīcī = West (patījhu is a variant) * Udīcī = North * Dakkhiṇā = South * Pubba, Pacchima, Uttara are also East, West, North. * Apācī is often West, but can also refer to South-West or just "another direction". Given the list, it's likely a synonym or a specific intercardinal. * Vidisā: intercardinal direction * Anudisā: intercardinal direction * bhave: is, may be Let's re-read the line carefully: "Pācī patījhu’ dīci’tthī, pubba pacchima uttarā; Disātha dakkhiṇā’ pācī, vidisā’nudisā bhave." It seems to be listing synonyms for directions and then the intercardinal directions. Pācī, Patīci, Udīci are feminine. Pubba, Pacchima, Uttara are also directions. Dakkhiṇā is South. The second 'pācī' might be a typo or a specific usage. If it's 'apācī', it would be West. If it's 'pācī' again, it's East. This is a bit ambiguous. Given the context of listing directions, it's likely listing the main cardinal directions and then the intercardinal ones. Let's assume the first part lists feminine forms and the second part lists other forms or completes the list of cardinal directions. Pācī (East), Patīci (West), Udīci (North) are feminine. Pubba (East), Pacchima (West), Uttara (North). Disā (direction), and Dakkhiṇā (South). Then Vidisā and Anudisā are intercardinal. Let's try to make sense of "dakkhiṇā’ pācī". It could be "dakkhiṇā (South) and pācī (East)". So, the cardinal directions are East, West, North, South. Pācī, Patīci, Udīci are feminine. Pubba, Pacchima, Uttara. Dakkhiṇā. This covers the four main directions. Rhythm: Multi-line, short sentences. Translation: Pācī, Patīci, Udīci are feminine; Pubba, Pacchima, Uttara, and Dakkhiṇā are directions; Vidisā and Anudisā are intercardinal directions. **Segment 10 (30):** Erāvato [erāvaṇo (sī.), amarakose pana erāvato eva atthi] puṇḍarīko, vāmano kumudo’ ñjano; Pupphadanto sabbabhummo, suppatīko disāgajā. * Erāvato: Erāvata (name of an elephant) * puṇḍarīko: Puṇḍarīka (name of an elephant) * vāmano: Vāmana (name of an elephant) * kumudo: Kumuda (name of an elephant) * añjano: Añjana (name of an elephant) * Pupphadanto: Pupphadanta (name of an elephant) * sabbabhummo: Sarvabhauma (name of an elephant) * suppatīko: Suppatīka (name of an elephant) * disāgajā: elephants of the quarters, directional elephants (plural) Rhythm: Multi-line, short sentences. Translation: Erāvata, Puṇḍarīka, Vāmana, Kumuda, Añjana; Pupphadanta, Sarvabhauma, Suppatīka are the directional elephants. **Segment 11 (31):** Dhataraṭṭho ca gandhabbā, dhipo, kumbhaṇḍasāmi tu; Viruḷhako, virūpakkho, tu nāgādhipatīrito. * Dhataraṭṭho: Dhataraṭṭha (name of a guardian deity) * ca: and * gandhabbā: Gandharvas * adhipo: lord, chief * kumbhaṇḍasāmi: lord of Kumbhaṇḍas (a class of deities) * tu: but, indeed * Viruḷhako: Viruḷhaka (name of a guardian deity) * virūpakkho: Virūpakkha (name of a guardian deity) * tu: but, indeed * nāgādhipatīrito: called the lord of Nāgas (serpent deities) Rhythm: Multi-line, short sentences. Translation: Dhataraṭṭha is the lord of Gandharvas, and Viruḷhaka is the lord of Kumbhaṇḍas; Virūpakkha is called the lord of Nāgas. **Segment 12 (32):** Yakkhādhipo vessavaṇo, kuvero naravāhano; Aḷakā[alakā (amarakosa)]ḷakamandāssa, purī, paharaṇaṃ gadā; Catuddisāna madhipā, pubbādīnaṃ kamā ime. * Yakkhādhipo: lord of Yakkhas (nature spirits) * vessavaṇo: Vessavaṇa (name of a guardian deity) * kuvero: Kuvera (name of a guardian deity) * naravāhano: carried by men (an epithet of Kuvera) * Aḷakā: Aḷakā (name of a city) * aḷakamandāssa: Aḷakamandā (name of a city) * purī: city * paharaṇaṃ: weapon * gadā: mace * Catuddisāna: of the four directions * adhipā: lords * pubbādīnaṃ: of the East and others * kamā: in order * ime: these Rhythm: Multi-line, short sentences. Translation: Vessavaṇa, Kuvera, Naravāhana is the lord of Yakkhas; Aḷakā, Aḷakamandā are his cities, his weapon is the mace; These are the lords of the four directions, in order from the East. **Segment 13 (33):** Jātavedo sikhī joti, pāvako dahano’ nalo; Hutāvaho’ ccimā dhūma, ketva’ggi gini bhānumā. * Jātavedo: Jātaveda (fire god) * sikhī: Sikhī (fire god, fiery) * joti: light, flame * pāvako: Pāvaka (fire god) * dahano: burner, fire * analo: Anala (fire god) * Hutāvaho: Hutāvaha (fire god) * accimā: radiant, fiery * dhūmaketu: smoke-bannered (epithet of fire) * aggi: fire * gini: fire * bhānumā: luminous, radiant Rhythm: Multi-line, short sentences. Translation: Jātaveda, Sikhī, Joti, Pāvaka, Dahana, Anala; Hutāvaha, Accimā, Dhūmaketu, Aggi, Gini, Bhānumā. **Segment 14 (34):** Tejo dhūmasikho vāyu, sakho ca kaṇhavattanī; Vessānaro hutāso tha, sikhājāla’cci cāpume. * Tejo: splendor, fire * dhūmasikho: smoke-crested * vāyu: wind * sakho: friend * ca: and * kaṇhavattanī: dark-pathed (epithet of fire) * Vessānaro: Vessānara (fire god) * hutāso: fire, sacrifice-eater * tha: and * sikhājāla: flame-mass, blaze * acci: flame, ray * cāpume: and masculine (referring to the previous words being masculine) Rhythm: Multi-line, short sentences. Translation: Teja, Dhūmasikha, Vāyusakha, and Kaṇhavattanī; Vessānara, Hutāsa, Sikhājāla, Acci are masculine. **Segment 15 (35):** Vipphuliṅgaṃ phuliṅgañca, bhasmā [‘bhasmā’ tipadaṃ rājādigaṇe pariyāpannaṃ (rūpasiddhi-uṇādi), bhasmaṃ (sī.)] tu seṭṭhi chārikā; * Vipphuliṅgaṃ: spark (neuter) * phuliṅgañca: and spark (neuter) * bhasmā: ash (feminine, as per the note, but also neuter *bhasmaṃ*) * tu: but, indeed * seṭṭhi: best, excellent (likely a typo or variant for *seṭṭhaṃ* or *seṭṭhī*) - *Correction: 'seṭṭhi' here is likely a misreading or variant of 'seṭṭha' or related to 'śreṣṭha' in Sanskrit, meaning best. However, in the context of ash, it's more likely a word for ash itself or a descriptor. Given the context of synonyms for ash, it's probably a word for ash. Let's check Pāli dictionaries for 'seṭṭhi' related to ash. It's not common. The note says 'bhasmā' is feminine. 'chārikā' is also ash, feminine. So, it's listing synonyms for ash.* * Let's assume 'seṭṭhi' is a variant or less common word for ash, or a descriptor that fits. If it's a descriptor, it would be "excellent ash", which seems odd. It's more likely a synonym. * The note says "bhasmā" is feminine. "chārikā" is feminine. * So, Vipphuliṅgaṃ and Phuliṅgaṃ are sparks. Bhasmā, Seṭṭhi, Chārikā are ash. * The structure suggests: (spark word 1) (spark word 2) AND (ash word 1) BUT (ash word 2) (ash word 3). * "bhasmā tu seṭṭhi chārikā" - this looks like "bhasmā, seṭṭhi, and chārikā" are synonyms for ash. Rhythm: Multi-line, short sentences. Translation: Vipphuliṅga and Phuliṅga are sparks; Bhasmā, Seṭṭhi, Chārikā are ash. **Segment 16 (36):** Kukkuḷo tu’ṇhabhasmasmi, maṅgāro’lāta mummukaṃ [tikaṃ dittakaṭṭhādindhane (ṭīkā)]; * Kukkuḷo: hot ash, embers (masculine) * tu: but, indeed * uṇhabhasmasmi: in hot ash * maṅgāro: charcoal, ember (masculine) * alāta: firebrand, burning wood (neuter) * mummukaṃ: firebrand, glowing ember (neuter) * [tikaṃ dittakaṭṭhādindhane (ṭīkā)]: (note: these three are for burning wood/fuel) Rhythm: Single line, but can be split. Translation: Kukkuḷa is hot ash; Maṅgāra, Alāta, Mummuka are glowing embers. Now, I will compile the full translation, adhering to the instructions. --- Self-correction/Refinement: * Ensure consistent tone and vocabulary. * Check for any remaining Pāli words or notes. * Strictly adhere to "Output only the English translation". * Rhythm: For short, multi-line sentences, I'll keep them as such. For longer lines that can be naturally broken, I will break them to reflect a chant-like rhythm. Let's re-check the rhythm for each. 22. Vejayanto ratho tassa, Vutto mātali sārathi; Erāvaṇo gajo paṇḍu, kambalo tu silāsanaṃ. -> Vejayanta is his chariot, Mātali is called the charioteer; Erāvaṇa is the elephant, Paṇḍu and Kambala are the stone seats. (Breaking the last line for better rhythm) 23. Suvīroccādayo puttā, nandā pokkharaṇī bhave; Nandanaṃ missakaṃ citta, latā phārusakaṃ vanā. -> Suvīra and others are the sons, Nandā is the pond; Nandana, Missaka, Citta, Latā, Phārusaka are the groves. (Breaking the second line for better rhythm) 24. Asani dvīsu kulisaṃ, vajiraṃ punnapuṃsake; Accharāyotthiyaṃ vuttā, rambhā alambusādayo; Devitthiyo tha gandhabbā, pañcasikhoti ādayo. -> Asani is feminine, Kulisa and Vajira are neuter for thunderbolt; Accharā is said to be feminine, Rambhā, Alambusā and others; Are celestial women, And Gandharvas are Pañcasikha and others. (Breaking lines for better rhythm) 25. Vimāno nitthiyaṃ byamhaṃ, pīyūsaṃ tvamataṃ sudhā; Sineru meru tidivā, dhāro neru sumeru ca. -> Vimāna is masculine, Byamha is neuter for celestial palace; Pīyūsa, Amata, Sudhā are nectar; Sineru, Meru, Tidiva, Dhāra, Neru, and Sumeru. (Breaking lines for better rhythm) 26. Yugandharo īsadharo, karavīko sudassano; Nemindharo vinatako, assakaṇṇo kulācalā. -> Yugandhara, Īsadhara, Karavīka, Sudassana;