Dharani: Difference between revisions

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* Coward, Harold. “The Meaning and Power of Mantras in Bhartṛhari's Vākyapadīya” in ''Understanding Mantras,'' edited by Alper, Harvey P.. Albany: State University of New York Press, 1990.
* Coward, Harold. “The Meaning and Power of Mantras in Bhartṛhari's Vākyapadīya” in ''Understanding Mantras,'' edited by Alper, Harvey P.. Albany: State University of New York Press, 1990.
* [https://archive.org/details/cu31924023185584 Hoernlé, Rudolf. ''Manuscript remains of Buddhist literature found in Eastern Turkestan.'' Oxford: The Clarendon Press, 1916.]
* [https://archive.org/details/cu31924023185584 Hoernlé, Rudolf. ''Manuscript remains of Buddhist literature found in Eastern Turkestan.'' Oxford: The Clarendon Press, 1916.]
* [https://www.academia.edu/16315554/Dh%C4%81ra%E1%B9%87%C4%AB_S%C5%ABtras._In_J._Silk_O._von_Hin%C3%BCber_V._Eltschinger_eds._Brill_s_Encyclopedia_of_Buddhism._Vol._I._Literature_and_Languages._Brill_Leiden_2015_129-137 Hidas, Gergely. “Dhāraṇī Sūtras. In: J. Silk, O. von Hinüber, V. Eltschinger (Eds.) Brill’s Encyclopedia of Buddhism. Vol. I. Literature and Languages. Brill, Leiden, 2015: 129-137.]
* Padoux, André. ''Vac: The Concept of the Word in Selected Hindu Tantras.'' Translated by Jacques Gontier. Albany: State University of New York Press, 1990.
* Padoux, André. ''Vac: The Concept of the Word in Selected Hindu Tantras.'' Translated by Jacques Gontier. Albany: State University of New York Press, 1990.
* Padoux, André. “Mantras – What are they?” in ''Understanding Mantras,'' edited by Alper, Harvey P.. Albany: State University of New York Press, 1990..
* Padoux, André. “Mantras – What are they?” in ''Understanding Mantras,'' edited by Alper, Harvey P.. Albany: State University of New York Press, 1990..

Revision as of 07:29, 4 February 2017

Dharani (Skt. dhāraṇī; Tib. གཟུངས་, zung; Wyl. gzungs) — long mantras, which are placed inside sacred statues and stupas. Dharanis are seen as goddesses in themselves.

The difference between a Mantra and a Dharani

All dharanis are mantras, but not all mantras are dharanis. A dharani consists of a homage or invocation of the deity, followed by a request to act. Therefore, a dharani is usually longer than a mantra. Dharanis may contain words such as bandha, bandha, which means bind, bind: these words are the request to act. Mantras on the other hand just consist of mantric syllables and possibly the name of the deity, without words of homage or a request to act.

Structure of Dharanis

  • teyata (Skt. tadyathā; Eng. it is like this) indicates the main mantra. What is written before teyata is the homage and what follows teyata is the main mantra or dharani. Traditionally in India, the homage was recited only once and the main mantra or dharani would be repeated many times. However, in Tibet this was neglected and the whole is considered as a mantra or dharani and recited repeatedly.
  • om and hung. When writing om and hum quickly in Sanskrit manuscripts they only write the anusvara (Skt. anusvāra), that is . However, both syllables in its full form take the anunāsika (Skt. anunāsika), that is the half-moon. The anunasika causes a nasalization of the syllable. Thus, when the Tibetan say hung, they are quite close to the actual sound. Regarding om, although it also takes the anunasika it is not pronounced as strong. Thus, om stays om in terms of pronunciation. To indicate the anunasika it is good write the syllables as om̐ and hūm̐ rather than oṃ and hūṃ.
  • om is an old vedic syllable of address and is usually followed by a vocative, that is, the name or names of the deity in them vocative case.
  • soha (Skt. svāhā), coming from su ahā, well said, takes the dative case in the mantra or dharani.
  • Many mantras and dharanis follow a Buddhist hybrid Sanskrit grammar. In particular, a peculiar construction happens when it is a dharani. In this case, since dharanis are seen as goddesses themselves, although the main deity addressed may be male, the grammar will follow the feminine stem.

Example

Aparimitāyurjñānadhāraṇī:[1]

om̐ namo bhagavate aparimitāyurjñānasuviniścitatejorājāya tathāgatāya arhate samyak saṃbuddhāya |

tadyathā | om̐ puṇye puṇye mahāpuṇye 'parimitapuṇye 'parimitapuṇyajñānasaṃbhāropacite |

om̐ sarvasaṃskārapariśuddhe dharmate gaganasamudgate svabhāvaviśuddhe mahānayaparivāre svāhā |

The Boundless Life and Wisdom Dhāraṇī:

om̐ homage to the blessed boundless life and wisdom, the firm king of the splendor, the tathāgata, the arhat, the fully awakened one!

It is like this: om̐ merit merit, great merit, boundless merit, you (who) perfected the accumulation of boundless merit and wisdom!

om̐ you who have purified all compounded phenomena, you the dharmatā, you have risen into the sky, you (who) are pure by nature, (you) together with the retinue of [the followers of] the great vehicle, svāhā!

Further Reading

In Tibetan

In English

Notes

  1. A Sanskrit version of the Aparimitāyurjñānadhāraṇī is partly found in the Sarvadurgatiparisodhana Tantra: http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/sdurst_u.htm And a full, but slightly different version is found in: Hoernlé, Rudolf. Manuscript remains of Buddhist literature found in Eastern Turkestan. Oxford: The Clarendon Press, 1916: 300 – 301. Available on: https://archive.org/details/cu31924023185584

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