R̥ṣiśāsana, or Ordinance for the Sages: Digital Critical Edition
Authors of digital edition: Marine Schoettel, Arlo Griffiths & Timothy Lubin
Filename: DHARMA_CritEdRsisasana.xml
Language: Old Javanese
Repository: Nusantara Philology (tfd-nusantara-philology)
Version: part commented since without access_token with github actions api calls are limited – still working on it
Witnesses
-
[A]
Leiden, the Netherlands, Leiden University, Leiden University Libraries, Special Collections, Or. 3632 (2)
- Content: This is a multi-text manuscript. The constituent parts show distinct hands and three
separate foliation ranges in Balinese script. Continuous pagination has been applied
by pencil in a Roman hand. Both Balinese and Roman numberings show irregularities.
- fol. 1r-29v, pp. 1-57: Vratiśāsana
- fol. 1v-11r, pp. 61-80: R̥ṣiśāsana
- fol. 11r-21v, p. 80-106: Śaivaśāsana
- fol. 1v-5r, p. 109-115: Śīlakrama
- Physical Description: Balinese script on lontar, 44 cm
- History: Provenance unknown, H. N. van der Tuuk bequest, acquired in 1896
- Content: This is a multi-text manuscript. The constituent parts show distinct hands and three
separate foliation ranges in Balinese script. Continuous pagination has been applied
by pencil in a Roman hand. Both Balinese and Roman numberings show irregularities.
-
[B]
Singaraja, Bali, Kirtya Liefrinck-Van der Tuuk, IIb/78b/1
- Physical Description: Balinese script on lontar
-
[C]
Jakarta, Indonesia, Perpustakaan Nasional Republik Indonesia, Br. 144
- Physical Description: Manuscript copy by Brandes on paper
-
[D]
Leiden, the Netherlands, Universiteitsbibliotheek, Or. 3958
- Physical Description: Latin script on paper
Edition
invocationChapter 1 Introduction (maṅgala)
nr̥po manuḥ pūrvakadevatāsīt,
dattvā suśāstraṁ śivaśāsanākhyam,
śaivaiḥ sadā pūjakr̥taiḥ tam evam,
prajeśayor namyaṁ śubhāya ciram ॥
kaliṅanya, sira bhaṭāra tambeyanira mintonakən āvaknirar paṅanti riṅ rāt, sira ta mūlaniṅ sinaṅguh prabhu riṅ loka madhyapada, mahārāja manu ṅaranira, sira maveh anugraha suśāstra śaivaśāśana ṅaranya, mapakna kaiśvaryānanira ḍaṅ ācārya śaiva, ri tiṅkah saṅ bhujaṅga nityaśāṅutsāha gumavayakən pūjā samādhi riṅ ahorātri, rahina vəṅi tan paṅinak-inak saṅ bhujaṅga mrārthanākən ri svasthāniṅ rat, ṅuniveh ri hayva taṇḍa rakryan makādi ri hajəṅa saṅ prabhu, laṅgəṅanira sinivi riṅ kabhujaṅgan, mvaṅ gavayakna taṅ trikāya paramārtha ṅaranya, ulah, śīla, śabda, lāvan āmbək.
Chapter 2 The four perfections (caturpāramitā) of the hermits and the pursuit of the realm’s prosperity
nihanta karakṣaniṅ śīla ṅaranya, maitrī paraduhkha ṅaranya viyoga, sukha karuṇa, tuṣṭi sukha muditā, parasukhaduhkha upekṣā, kamupekṣan,
gumavayakən kahayvaknaniṅ para kaliṅanikā, maitrī ṅaranika, paraduhkha viyoga ṅaranya, alarāmbəknira tumon duhkhaniṅ len, karuṇā ṅaranikā, paratuṣṭi ṅaranya, enak ambəknira tumon sukhaniṅ len, muditā ṅaranikā,
kaliṅanya, hayva tan mātmā samodana, kadi sihta ry avakta, maṅkana ta sihanta riṅ len, mvaṅ gavayakna taṅ tutur, tapa, japa, samādhi, mantra, aviparīta, apan tapasvinā, śamarūpam saṅ viku, sama samādhinira, rūpam pinakarūpanira, pinakabratanira, prajābandhu ta sira, masih riṅ sarvajanma, ṅuniveh kahayvaknaniṅ rāt kabeh, dadyaniṅ tahun, laṇḍuṅaniṅ udan, karuhun kadīrghāyuṣakna śrī mahārāja, sakulavarganira, putrapautrāṅśanira, nahan karakṣaniṅ bhuvana de saṅ paṇḍita,
Chapter 3 Distinct bodies of legal precepts and the autonomy of the R̥ṣiśāsana
mataṅnyan hana rājaśāsana, inajarakən rahyaṅta i məḍaṅ, ampu saṅ siddhapaṇḍita, lvirnya, hana dharmaśāsana, hana rājaśāsana, hana devaśāsana, hana r̥ṣiśāsana, //
dharmaśāsana ṅaranya, śāsananiṅ patih, vahuta, kalaṅ, gusti, vinəkas, tuha banva, baṇigrāma, baṇigrāmi, juru baṇigrāmi, puhavaṅ, dharmaśāsana ṅaranya //
rājaśāsana ṅaranya, śāsana saṅ prabhu, sirāmrayatna irikaṅ yuddha, sārasamuccaya, manu-hāgama-mānava, atītānāgata-vartamāna, rājaśāsana ṅaranika //
devaśāsana ṅaranya, śāśana saṅ saugata, māheśvara, mahābrāhmaṇa, salvirniṅ samayi, putraka, sādhaka, pitāmaha, bhaṭāra parameśvara , salvir ḍaṅ hyaṅ saliṅsiṅan, vulusan, tigaṅ rāt, raja, jambi, air ⟨A: 3r⟩bulaṅ, air asih, maṅulihi, taji, kamūlan, parhyaṅan, devaśāsana ṅaranikā //
r̥ṣiśāsana ṅaranya, śāsana saṅ paṇḍita, yogīśvara, svatantra, adr̥vya lpas, tan kəna riṅ rājasva, deniṅ śāsana saṅ prabhu ikā, apan saṅ paṇḍita pramāṇa irikaṅ patapan, sira vaśa-vaśitva ry alasnya, gunuṅ kəṇḍəṅnya, ṅkā ta deśa saṅ paṇḍita, tan ulah-ulahən ta saṅ paṇḍita, deniṅ rāt kabeh, karuhun saṅ prabhu, ya tatan kəneṅ rājaśāsana ṅaranya,
brāhmaṇa, kṣatriya, vaiśya, śūdra, sira ta sinaṅguh caturjanma ṅaranya, acaṅkrama pva sira riṅ patapan, ry asthāna saṅ paṇḍita, tan parabyāpārātaḥ sira, salvirniṅ tinanəmnira riṅ patapanira, kadyaṅganiṅ pucaṅ sərəh, nyū, tal, hano, pisaṅ, talə̄s, uvi, təbu, saprakāra, ṅuniveh taṅ bañak, itik, ayam, manuk iṅ kuruṅan, vəḍus, sa⟨A: 3v⟩pi, kbo, saprakāra riṅ patapanira, tan parabyāpārahata sira, salvirniṅ kavvaṅanira, taṇḍa rakryan, paməgət, mantri, hulun haji, tan parabyāpāra tapva i sira,
Chapter 4 Privileges: ownership of controlled types of property
muvah vənaṅ sirāpaṭāraṇa kuniṅ, asurāga kuniṅ , apayuṅ joṅ kuniṅ, saprakāra, arəgaṅa, acuriṅa, muvah yadyapin sira katəkana pati riṅ patapan, salviraniṅ kavvaṅanira, lvirnya, taṇḍa rakryan, paməgət, hulun aji, mantri, rājaputra, rājaputrī, ṅuniveh taṅ sarvajanma, mambaṅ, havaṅ, *parasi, uñjəman, *karṣa, *juhut, *bahijən, tumutuṅ janma *savūk-savūk, *hiṇḍavan, mumuhan, sulap, timur, marivuṅ, pujut, jəṅgi, boṇḍan, aluṅ, kəmir, kəḍi, valyan, saprakāraniṅ janmanya, katəkana pati riṅ patapan, savinavanya muvah ri hananiṅ grāma, kaniṣṭhamadhyamottama, umuṅsir i həbnira riṅ patapan, lvirnya, ⟨A: 4r⟩apaṇḍe vsi, apaṇḍe mās, salviraniṅ apaṇḍe, ṅuniveh samagrig asambevara, avalijāvukiran, adagaṅ amalantən,
vnaṅ sirāhuluna pujut, boṇḍan, kəmir, salviraniṅ sakeṅ sabraṅ, ṅuniveh añjamaha rare kavula tan sikaranən, saṅ maṅanti riṅ patapan, ṅuniveh sabhūṣaṇānira, omaha pañca-bale, anusuna palaṅka binubut, ajoṅ kuniṅ, hapayuṅ putih pinagut lavan vuluṅ, apattharaṇa vuluṅ kuniṅ, tan prativādhaka saṅ prabhu irikā, maṅkana rasa pavəkas saṅ siddha mahāpuruṣa //
Chapter 5 Tax exemptions
kelu ləpasikā, saṅ paṇḍita pramāṇa irikā, tan byāpāra hata ikaṅ rāt kabeh, karuhun saṅ prabhu, ya tatan kəna riṅ rājaśāsana ṅaranya, apan saṅ paṇḍita vəkasniṅ janma, sirāgave paraniṅ kaniṣṭhamadhyamottama, luməpasakna pāpanikaṅ sarvajanma, tumut taṅ maṅilala dr̥vya haji, vulu-⟨A: 4v⟩vulu magəṅ aḍmit, paṅuraṅ, kriṅ, paranakan, *para prah, vadihaty akudur, sakveh saṅ makəmit vatəs, tan tama riṅ saṅ paṇḍita, limus galuh, paṅaruhan, maniga, vuṅkal tajəm, manimpiki, vuṅkal umalaṅ, makmitan sipat vilut, paṅunəṅan, suṅgiṅ, rakadut, sukun, ma rvaṁ tuhan, avita, ma ka 1, aṅuñjal rvaṅ viji, avita, ma ka 1, apadāti rvaṅ siki, avita, ma sū 15, amutər rvaṅ lumpaṅ, avita, ma sū 15,
kapva tika kabeh , tan knana paṅgaṅsal, mvaṅ paṅdva mās, apan pamahayva kapūjān, mvaṅ dr̥vya hyaṅ paknanya de mpuṅkv iṅ kaśaivan, *yathanyan svasthaṅ bhūvana, karuhun kasvasthadīrghāyurārogyan saṅ prabhu, sakulasantānanira, maṅkana don saṅ hyaṅ ājñā haji śaivāśāsana, inanugrahakən i sirāmpu riṅ kaśai⟨A: 5r⟩van, katəguhakna mpuṅku *yathanyan paripūrṇa pāduka śrī mahārāja,
Chapter 6 The hermits’ right to take wives
muvah ri vnaṅan mpuṅku riṅ kaśaivan marabya ḍayaṅ, bikaṅ, havaṅ, mambaṅ, jəṅgi, ri sḍəṅanyan tikla vsinya, ṅuniveh boṇḍan, *klente, meñco, tarahan, kliṅ, paraśi, tañjuṅpura, buvun, pujut, ityevamādi, salvirniṅ sarvajanma, pakahulunən denira mpuṅku riṅ kaśaivan, tan pakanimittaṅ vīja, ndan yan bhasmāṅkura sira, tan sikaran ta sira, de saṅ paməgat air haji , mvaṅ samgat huñjəman,
Chapter 7 Property of cattle and crops; use of animals for ritual purposes
vnaṅa ta sira masapy āləmbu sādhananira sumiddhakən kapūjān, vnaṅa ta sirādvala ulihnirānanəm-nanəm, kunaṅ yan mati kaṅ ləmbu, saṅaskāran rumuhun, kaməna pəṇḍəmən, kadəgana denira paḍa bhujaṅga rva lavan təlu, mvaṅ rāma ri paṅasthānanira, tan sikaranən ta sira de samgat air haji, mvaṅ samgat huñjə⟨A: 5v⟩man,
muvah ri vnaṅanirāmūjākna karuṅ, ulā sava, asu sör, baḍavaṅ, burvan mati riṅ ālas alapənira, mvaṅ taluvah, vəḍus padu, tan sikaran ta sira de samgat sinagiha, ṅuniveh samgat salvit paṅasthānan saṅ hyaṅ kapūjān,
Chapter 8 Immunity from inspectors of the royal revenue
mvaṅ tan kna riṅ vulu-vulu magəṅ aḍəmit, sakeṅ pāduka śrī mahārāja, lvirnya, miśra, para miśra, paṅuraṅ, kriṅ, manimpiki, paranakan, limus galuh, təpuṅ kavuṅ, limbaṅ kavah, maṅhuri, sinagiha, pavəlaṅ-vəlaṅ, palamak, paṅgare, pamaṇikan, *pavakarma, pabərəkis, kala pituṅ, pakalaṅkaṅ, salyut, taṅkil, trəpan, avur, paṅaruhan, tapa haji, air haji, vatu tajəm, suṅka, dhūra, malandaṅ, ləca, aləb-ələb, vidu maṅiduṅ, taṅhiran, samar paḍəm, sakvehniṅ maṅilāla dr̥vya haji vulu-vulu magə̄ṅ aḍəmit, saprakāra kabe⟨A: 6r⟩h ya tika tan tāma ri sira mpuṅku riṅ kaśaivan, tka riṅ mpuṅku riṅ *panaivāsikan , sira ta kinonakən kayatnākna, de pāduka śrī mahārāja, saṅka ri gə̄ṅnyāmbək śrī mahārāja, ikā təguhakna saṅ hyaṅ śaivaśāsana, an prasiddha rudradāsa śrī mahārāja,
ri səḍaṅnyan hana, havaṅ, mambaṅ, ḍayaṅ, bikaṅ, jəṅgi, parasi, kliṅ, meñco, pujut, *klente, boṇḍan, tarahan tañjuṅpura, baṇyāga, kəḍi, valyan, hulun haji, siṅgah, mabr̥si, vatək ri jro, avuluṅ-vuluṅ, baṇigrāma baṇigrāmi, səḍaṅanyan paṅhinəpa riṅ kabhujaṅgan, katkana ta ya lara, matya ta ya ṅkā riṅ kabhujaṅgan, salah matya kunaṅ, tan sikaran ata mpuṅku saṅ paṅinəpan,
Chapter 9 Forbidden trees
maṅkanaṅ kayu laraṅan, kady aṅgāniṅ *pəyəh, naṅka, jati, kāṣṭha, *puntaja, kayu ləmah, *maṅhris, vulyan, mvaṅ sakve⟨A: 6v⟩hniṅ kayu riṅ vatəs, pahomana, paṅktya, samiddha , sapakənanya denira mpuṅku, riṅ kamaheśvaran, tan sikaran ata sira de samgat manimpiki, mvaṅ samgat makudur,
Chapter 10 The possessions of the head of the community
mvaṅ riṅ sadr̥vyanira mpuṅkv iṅ kaśaivan, tka mpuṅku saṅ tamolah riṅ panaivāsikan, saprakārani dr̥vyānira, makādi dr̥vyā hyaṅ, ahalən deniṅ duṣṭa, an halapən, tan təbusən sakatəmvanya, denira mpu riṅ kaśaivan, apan kunaṅ-kunaṅ atūt gunuṅ tatvaniṅ dr̥vyāniṅ kadi sira viku ,
muvah yan hana sukha-duhkha, mpuṅku riṅ kaśaivan tan kna riṅ lūdan tūtan, maṇḍi-halādi, sakvehnya kabeh, tan tamā ri sira mpuṅku riṅ kaśaivan, apan dr̥vyāmadr̥vyā sira, ajinya nihan
1.
// brahmacārī gr̥hasthaś ca, vānaprastho yathākramāt,
trayāṇāñ ca gr̥hasthatvam, tasya yad gaṇanāṅkitam //
Parallels
- BndP_1.7.169: gṛhastho brahmacārī ca vānaprastho yatistathā
grāmastho bhikṣukaḥ kṣetre, ⟨A: 7r⟩yukto bhaikṣena vartataḥ,
mr̥to bhikṣuḥ patan toye, nr̥po bhikṣum na doṣayet //
na viṣam viṣamity āhuḥ, devasvam viṣam manyate,
iha loke viṣam anyat , deva-dr̥vyaṁ tad eva tu //
Parallels
- Such subhāṣitas borrowed from the Dharmaśāstras and defining the property of Brahmins as the most terrible poison occur frequently in the minatory portions of Sanskrit charters from the Indian subcontinent. See for instance charters of the Eastern Calukyas, Western Gaṅgas. In the context of land grants, they insist that the king should never appropriate the property of Brahmins. There are many known variants, focusing around either brahma-svam or deva-svam. Some examples are enumerated in Sircar, Indian Epigraphy, p. 190, n. 98. I have not found any literary or epigraphic parallels for pādas c and d however.
- Baudh1.5.11.16-2cd
- VDh17.86
- Br̥S46-47
- PPaVI.33,45
- Hbhv11.749
nahan ta saṅ hyaṅ āgama, marahakən yan deva-dr̥vyā svadr̥vyānira, mataṅnyan tan gəma-gəmahatah kumənakən dr̥vyāniṅ kadi sira,
Chapter 11 Relationship between the hermits and the laymen outside the monastic institution
nihan ta deyaniṅ rāma ri paṅasthānanira mpuṅku riṅ kaśaivan, ri səḍaṅanyan hana svakāryānira magə̄ṅ aḍmit, tan vidhinən āta sira svakāryānira, tan pintanātah sira salvirniṅ taḍah, salīlānira tah , apan bhujaṅga sira, mvaṅ tan knatah sira riṅ turun-turun sarakut sagəm, sakupaṅ sātak, padəg-adəg, lakva-lakvan, tuṇḍan, durugan, hayvan, mvaṅ valagara, arabya-halakyānaknira, alapən āṅalapa, alapənn anaknira deniṅ vāhyā, mvaṅ anaknira tapvān adīkṣā kunaṅ, arabya anaknira vāhyā, tan knana ta sira deniṅ rāma, mvaṅ tan knana laṅkah avu, arabyā vulañjar raṇḍa kunaṅ, yan pəjah lakinya, kaniṣṭhamadhyamottama, jalunya pjah, apan śauca tattvanira mpuṅku riṅ kaśaivan, maṅkana liṅ saṅ hyaṅ śaivaśāsana, katguhakna mpuṅku riṅ kaśaivan ri kramanira, yathānyan paripūrṇa sira,
Chapter 12 Disposal of a hermit’s possessions
samaṅkana yan hana viku pjah anapatya, ana pva dr̥vyānira salviranya, mvaṅ saṅgvananira saṅ viku pəjah anapatya, yan riṅ grāma, riṅ sīma, riṅ pəkən, thāni sumbul kunaṅ, kakalaṅan, kamūlan, kalagyān, parhyaṅan, kuṭi patapan, ṅuniveh yan hana gurukulavāsi, sira saṅ guru atah pramāṇa, umalapa dr̥vyā saṅ viku pəjah anapatya, tan salah paranātah mvaṅ tan parabyāpāra de taṇḍa rakryan makabehan, mvaṅ nāyaka, partaya, apiṅhe, mavaju, punta, rāma, vinəkas, gusti, paṅjurvan, hulu vrās⟨A: 8r⟩, atur tali, ser, pakənanya, pūjākna i saṅ hyaṅ śivāgni, mvaṅ ri kevyənika saṅ viku pəjah anapatya, maṅkana pakənanikaṅ dr̥vyā denira saṅ guru, tan alapənira juga,
kunaṅ yan tan hana saṅ guru, guruputra, jyeṣṭhaputra, ḍəṅən sanak, ṅuniveh svavarganira riṅ dharma, umalapa sadr̥vyānira, umarpaṇākəna ya ri bhaṭāri, mvaṅ ri saṅ hyaṅ śivāgni, lāvan māveha tarpaṇa ri saṅ viku pəjah anapatya, tan salah parana mvaṅ tan alapən juga, ajinya nihan:
// svaryātasya hi svadr̥vyam,
yat kiñ cit pustakādikam,
tad guror vaśam āpannam,
bahnaye dātum arhati //
// guror abhāvāt tad bhāgaiḥ,
tribhiḥ kāryaṁ mahātmabhiḥ,
devadevasvabhāgo ’nyaḥ,
dvitīyaś cāpy athāgnaye //
bhojanaṁ pi tr̥tīyasya,
niḥsvaḥ syād athavā yatiḥ,
tanmātraṁ yasya tan nāsti,
tat tasmai sampradīyate //
svāryagurur dravyaṁ mahat,
devāya ⟨A: 8v⟩vinivedayet,
kartavyaṁ hi vibhos tena,
prāsādādikam ādarāt //
pustakānāṁ yathā-jyeṣṭha,
-krameṇa paripālanam,
kartavyam abhiyuktais tu,
śiṣyair nyāyena sarvadā // 0 //
nāhan tāji bvat saṅ hyaṅ mataṅga, nihan ajinya ri saṅ hyaṅ vāthula
// 0 // yatīnāṁ putra yad dravyaṁ,
yat kiñ cit pustakādikam,
grāmyebhyas tan na dātavyaṁ,
gurūtsedho ‘bhidhīyate //
maṅkana liṅ saṅ hyaṅ āgama, sira ta kinonakən śrī mahārāja kayatnakna mpuṅku riṅ kaśaivan makabehan, təka ri mpuṅku tamolah riṅ panaivāsikan, saṅkā ri gə̄ṅny ārəmbha mahārāja manu ri mpuṅku riṅ kaśaivan,
Chapter 13 Religious service of the ascetics
kunaṅ pva deya mpuṅku, hayva tan atutur i sabratanira sovaṅ-sovaṅ, mvaṅ kārya-cāranira, agələm ata sirāmūjā ri bhaṭāra sāri-sāri, *sāttvikāṅuṅsi gurūpadeśa, tan gavayakna *grāmyakarma, tan ananiṅ analavaha, kevalya saṅ hyaṅ kabhujaṅgan juga gəgə̄nənira, yathānyan mapagəha suśāstranirā ry avaknira,
muvah piṅsorny ājñā śrī mahārāja, ri sḍaṅ ampuṅku ri kaśaivan, gumavayakən ikā pūjā-bali-karma, ṅuniveh ikaṅ yajñahoma, ghr̥tatilāhuti , divārātri riṅ rahina vəṅi, makaphala laṇḍuṅaniṅ hudan, dādyaniṅ tahun, svasthāniṅ rāt, karuhun jaya-dirghāyur-ārogyā pāduka śrī mahārāja sakula-santānanira, muvah sampun meṅət pāduka śrī mahārāja an parasparopasarpaṇa, kramanira mvaṅ saṅ viku,
Chapter 14 More tax exemptions
nāhan ta gatinyan mapagəh kasuśāstran saṅ viku mvaṅ mpuṅku riṅ kaśaivan makabehan, mvaṅ kadeyakna saṅ ser, riṅ səḍaṅ ampuṅku ri kaśaivan, makāvə̄r iṅ kāryāhayu, riṅ upadeśa, ṅuniveh ri svadeśanira, kadyaṅgāniṅ vimāna, *paliddha, maṇḍi-maṇḍi, bvat hyaṅ, brisadi, *tiləm-tiləm, ⟨A: 9v⟩ salvirniṅ gave magə̄ṅ, umah-umahan, aləhakna sarvavarṇa , tan svīkāraṇātah deniṅ *paṅunəṅan, mvaṅ saməgat suṅgiṅ, apan saṅ mūlakāryātah pintana *lvir-lvir, hayva mpuṅku saṅ pinakaviku pinintan *lvir-lvir, apan gave i jəro ṅaranikā, maṅkanā deyanika saṅ citrakāra, səḍaṅ ampuṅku riṅ kaśaivan, pātrakāsihana gavaya vimāna, paliddha, paṅhavvan, palaṅka, salvirniṅ [[…]] hyaṅ r̥ṣiśāsana, katəguhakna de saṅ aneṅ āśramanira sovaṅ-sovaṅ, ṅuniveh katəmvaniṅ strī laraṅan, tan dayan ata saṅ r̥ṣi, siṅ mara riṅ patapan, kadyaṅganiṅ caturjanma, brāhmaṇa, kṣatriya, vaiśya, śūdra, macaṅkramāta riṅ patapan, amava sabhūṣaṇanya , sakavava ri patapan atah, pramāṇa sabhūṣaṇanya, kavāva riṅ patapan, tan kilalanən de saṅ ratu, tan kavāva riṅ rāma, tan ucapən deniṅ śūdra, ṅuniveh sabanva uṅgvānira, ⟨A: 10r⟩salinaraṅan saṅ prabhu, salviranya, sakāvakanya, sarūpanya, tan kəna riṅ rājaśikṣa, ṅuniveh patih vahuta, nayaka, partaya, rāma, tan pratyupakaraṇātah, i sira mpu riṅ patapan, ṅuniveh ikaṅ sāmānya-janma kabeh, sakāṅkus deniṅ sayavadvīpamaṇḍala,
tan paṅavun-avuna, tan panisik-nisika, tan muṅil-muṅila, tan panahi-tikusa, tan paguṇa-doṣa sirāmpu ri patapan, tan kəna sira riṅ ivak hyaṅ, apan ya sakahananira juga, kṣetra svatantra, tan paṅekadeśa kavənaṅnira, tan pahiṅan kaliṅanya yan iṅ paradeśa sakabalanya-balanya, sakasīmanya-sīmanya, sakadharmanya-dharmanya, nitya laṅgəṅa juga kavənaṅnira mpu riṅ patapan, apan uvus kr̥tānugrahanira denira rahyaṅta saṅ apūrbvacakra riṅ mḍaṅ, tlas karuhun ikaṅ saṅaskāranira ri saṅ hyaṅ śivopakaraṇa, brata, tapa, samādhi, i kaləpasaniṅ pāpanikaṅ sarva-janma mānuṣa kabeh,
Chapter 15 Curse section
kunaṅ yan hana humambaha ikaṅ *kinohutakənira rahyaṅta kaṇḍyavan, va⟨A: 10v⟩stu laṅghyana ri ājñā pāduka rahyaṅta ika, salviraniṅ jagat-upadrava təmahanya.
indah ta kita kamuṅ hyaṅ pañcamahābhūta, kuśika, garga, metri, kuruṣya, pātañjala, sikəp bvaṅakən iṅ ākāśa, səmpal sulambitakən sarvasandhiny avaknya, riṅ bhūta kabeh, yan pareṅ alas dmakən iṅ macan, sahutən iṅ ulā magə̄ṅ, paṅanən deniṅ rākṣasa, yan mariṅ təgal sambərən iṅ gəlap tan pahudan, sahutən iṅ ḍəṅən, paṅanən deniṅ vvil si pamuṅvan, yan mariṅ tasik labuhakneṅ samudra, yan mareṅ lvah labuhakən iṅ ravuhan, alapən de hyaṅ daləm air, cakəpən iṅ vuhaya, saṅhapən iṅ tuviran, yan iṅ havan hanaṇḍuṅa ruyuṅ āvuk, praṅən iṅ abət , patyana deniṅ amūk, *śaṅkuhən iṅ curik, yan lumaku riṅ vṅi tvəkən iṅ maliṅ, sahutən deniṅ ulā biṣa,
saparananyānəmva pāpa, sapolahnyānəmva duhkha, anəmva sarva-roga, busuṅa, vuḍuga, tan pānaka, bisuha, tuliha, lumpuha, ⟦piṅsaptavimba⟧ pātaka, piṅsaptāṅjanma amaṅgiha roga sadakāla, təka riṅ atra-paratra, tan panəmuhenak janmanya, maṅkana tinəmunikaṅ vvaṅ laṅghanāṅruddhā ājñā pāduka rahyaṅta saṅ pūrbvacakra riṅ məḍaṅ, yan caturjanma aṅruddhā dharma, astu ləburāvu təmahanya.
colophon
Apparatus
^1. namaḥ] norm., nama A B C D
^2. nr̥po] norm., nr̥paḥ B A D C
^3. pūrvakadevatāsīt] B, pūrvvatadevata:(s)ət A, pūrvvatadetasət C D • Note the use of the term devatā, which is used in epigraphy within curse formulas since the Central Javanese period (inscriptions of Mantyasih from 829 Śaka, Sugih Manek from 837 Śaka) to invoke the spirits of royal ancestors (van Naerssen 1976: 301–302; de Casparis and Mabbett 1992: 310). In the Mantyasih inscription of king Balitung we find a clear illustration of the inclusion of the names of deceased rulers under the designation rahyaṅta rumuhun, a formula which is later replaced by devata prasiddha.
^4. dattvā] norm., da:tva A, datva B
^5. suśāstraṁ] em., suśa:ntraṁ* B A D, suśantraṅ C
^6. śivaśāsanākhyam] norm., śiva:śa:śanakyaṁ* A, sivasasanakiyam B, śaṣakyəṅ C D
^7. śaivaiḥ] norm., śaivai A D, saiveh B, śove C
^8. sadā pūjakr̥taiḥ] em., seda:paja- A C D, sadapaja- B
^9. tam evam] em., tumevaṁ* A B D, tumeviṅ C
^10. prajeśayor namyaṁ] em., prajasya:yo naṁ*ya A B, prajasyayo nəṁya C
^11. śubhāya ciram] norm., subhāyabhiram A C D, subhaya ciram B • Read cīram.
^12. mintonakən] A B D, mintonakəka C
^13. āvaknirar paṅanti] B, āvaknira maṅanti A C D
^14. maveh] A C, vehən B, madeva D
^15. suśāstra] A C, susanta B, sura:stra D
^16. paṅinak-inak] A B D, paṅinak-ənak C
^17. hajəṅa] A C D, rahajəṅga B
^18. sinivi] A D C, sivi B
^19. riṅ kabhujaṅgan] em., kabhujaṅgan B, kebhujaṅgan A D, kenujaṅgan C • The presence of a taling in A and C is a clue to the presence of a short segment of text between sinivi and kabhujaṅgan in the original. I assume that a copist would have misread particle riṅ for a vocalic mark. Compare with the numerous occurrences of the expression sinivi riṅ.
^20. ulah, śīla,] A B C D • Parallels in many other texts do not include śīla after ulah in this series of three. So it seems that śīla was meant to gloss ulah, specifying that good conduct is the type of action intended here, among the variety of meanings ulah can take. It should not be considered as a fourth element.
^21. nihan] em., nahan A B C D
^22. maitrī] em., metri A B, met riṅ C
^23. sukha karuṇa] B, […] A C D
^24. tuṣṭi] A C D, tusta B
^25. kamupekṣan] A B D, kapupekṣan C
^26. maitrī ṅaranika] L B, […] A C B D
^27. samodana] B, samoḍana A
^28. tapasvinā] em., tapasvinam A B, tapthasminam C
^29. śamarūpam] em., samarūpam B, samarūpəm A, samarupək C
^30. pinakarūpanira] A C, pinakarusanira B
^31. pinakabratanira] • It seems that some text has been lost in front of pinakabratanira. In particular, one would expect something like ikā ta kabeh, or an equivalent formula. Revise this in view of TL’s explanation.
^32. prajābandhu] em., prajavanda A, prajavanda B • The term vandhu appears occasionally in Sanskritized compounds or collocations in Old Javanese texts such as Deśavarṇana (18.6b, vandhuvarga; 31.2b vandhu haji), but rather in its meaning of ‘relation, family’ than ‘friend’. The emendation nonetheless seems preferable to the reading -bandha.
^33. udan] A B, udun C
^34. mataṅnyan] B, mantaṅnyan A, mantaṅṅan C
^35. məḍaṅ] A B, mbaṅ C
^36. puhavaṅ] em., mpu havaṁ A B C
^37. sirāmrayatna] A C, sira prayatna B
^38. manu-hāgama-mānava] em., manuhagamanava A C D, manusasana, manuraga, manava B
^39. deva] A B, sadeva C
^40. māheśvara] norm., maheśvara A B C
^41. parameśvara] A C D, maheśvara B
^42. air ⟨A: 3r⟩bulaṅ] A C D, […] B
^43. air asih] B, air asi A C
^44. parhyaṅan] norm., pāryaṅan A B C
^45. r̥ṣi] A B, sar̥ṣi C
^46. adr̥vya] em., dr̥vya A B C
^47. lpas] B, lḍas A, dərlas C, lphas D
^48. ry alas] A C D, yar alas B
^49. prabhu] A B D, […] C
^50. rājaśāsana ṅaranya] • It seems likely that the text is incomplete here. Restore: rājaśāsana, r̥ṣiśāsana ṅaranya.
^51. brāhmaṇa] B C, hrahma:ṇa: A
^52. pva] em., ta A B C D • Emending to pva in this subordinate clause allows to reconstruct a ta - pva correlation, with the particle ta in the principal clause that follows (tan parabyāpāra ta sira). Oftentimes in Balinese manuscripts particles ta and pva appear to be used interchangeably, with the result that ta may well occur where one would expect pva, as it seems to be the case here.
^53. ry asthāna] A D, yar stana B, yyasthana C
^54. parabyāpārātaḥ]
^55. pucaṅ] A B D, […] C
^56. sərəh, nyū] A B D, sərəhnya C
^57. talə̄s] A B, talis C
^58. bañak] B C, baba:k A
^59. parabyāpāra] A B, patabvā para C
^60. salvirniṅ kavvaṅanira, taṇḍa rakryan, paməgət, mantri, hulun haji, tan parabyāpāra tapva i sira] A B, […] C
^61. āpaṭāraṇa] norm., a:patharaṇa A B C • The normalized spelling follows OJED, although the epigraphical record shows a preponderance for spelling pataraṇa with dental t and short a.
^62. kuniṅ] A C, kunəṁ B
^63. asurāga kuniṅ] A C, asaraga kunəṁ B
^64. apayuṅ joṅ kuniṅ] A C, saprakara apayuṅ kuniṅ B
^65. acuriṅa], […] A C
^66. pati] B, mati A C
^67. parasi] norm., paraṣi A B C • This ethnonym is rare but not absent from Old Javanese inscriptions. Damais (1970: 758) records four occurrences in Old Javanese inscriptions, and one in an Old Sundanese manuscript (Holle 1867: 459). It also appears in the Dharma Pātañjala (210.1), within a list of foreigners travelling overseas to Java. In this last text, it is also juxtaposed with uñjəman, a term which denotes another category of Persians (perhaps non-Zoroastrians?).
^68. karṣa] A, karṣma C, kasar· B
^69. bahijən] • This series of three terms are not listed in OJED and probably warrant emendation. Possible lessons are kutak, kuruṅ, kliṅ, judi, jalir, pabəsar, all terms appearing among lists of foreigners in inscriptions from the 9th to the 15th century.
^70. tumutuṅ] B, tumut taṅ A C • See OJED mututuṅ?
^71. hiṇḍavan] A B, hiṅḍavan C
^72. marivuṅ] B, parivnaṅ A C
^73. pati] B, mati A C
^74. savinavanya] A C
^75. hananiṅ grāma] A B, hana nigrama C
^76. apaṇḍe vsi] A C, […] B
^77. samagrig asambevara] em., samagrig ⟦ə⟧ ⟨⟨a⟩⟩ sambehara A, samagrigə sambehara B C
^78. āvukiran] A C, a ukir B
^79. adagaṅ] B, Adaṅ A C
^80. āhuluna] A B, ahulu C
^81. ṅuniveh añjamaha] B, ṅuniheñjamaha A C
^82. sikaranən] A, svikaranən B, pikaranən C
^83. omaha] em., umah A B C • Charters from the Kediri period often have momaha.
^84. palaṅka] B, ḍalaṅka A, phalaṅka B
^85. ajoṅ] A C, ajənva B
^86. apattharaṇa] norm., Apataraṇa A C, apatarana B
^87. prativādhaka] B, *pratipaṅvadaka A C • The intended meaning could alternatively have been prativādaka, ’refusing, contradicting’.
^88. paṇḍita] A B, piṇḍita C
^89. tan] A B, ngan C
^90. ikaṅ] A C, irikaṅ B
^91. āgave] A B, a:gaveḥ C
^92. vulu-⟨A: 4v⟩vulu] A B, vulu C
^93. paṅuraṅ, kriṅ] em., paṅaraṁ kriṁ A C B
^94. paranakan] em., paranak· A B, parakan C • But see KBW for pranak, perhaps a Balinese specificity or evolution?
^95. vadihaty akudur] em., vadihatya, akudur A C B • See examples in inscriptions of Kediri.
^96. sakveh] A B, sakeḥ C
^97. limus] em., limas A B C
^98. maniga] B, paniga A C
^99. makmitan] A C, pakəmitan B
^100. vilut] A C, viluk B
^101. rakadut] A C, ragadut B
^102. rvaṁ] A C, maṅrva B • See parallel expression in Klungkung inscription C (994 Śaka), lines 3-4: tahilaknanya i sira saṅ admak ākmitanāpigajihe rara aṅkən jyaiṣṭa matlu maṅrvaṅ tahun,.
^103. avita] norm., Avvita A C B • A similar spelling is used for all instances of this word in this paragraph. Ms. LB is the only witness that gives the spelling avita.
^104. 1] em., ba: A C B
^105. ma] B, ha A C
^106. 1] em., ba A C B
^107. siki] A C, sisi B
^108. ma sū 15] B, ha su ba ⟦rū⟧ ⟨⟨tūr·⟩⟩ A, mā su, baur C
^109. amutər] B, {A}Amutər A C
^110. ma sū 15] B, ma su batūr· A, ma su tur· C
^111. tika kabeh] B, tana:na kabehana A C
^112. paṅdva] A B, paṅdvo C
^113. kapūjān] A C, kapūjā B
^114. dr̥vya hyaṅ] A B, dr̥vyatya C
^115. ārogyan] A B, a:rogya: C
^116. katəguhakna] A B, kakatəguhakna C
^117. yathanyan] norm., yatanyan A C, yavanian B
^118. vnaṅan] em., vnaṅa B, vvaṅ A C
^119. ḍayaṅ] A B, cayaṅ C
^120. kliṅ] B, kniṁ A C
^121. paraśi] em., paraśa A C, paravan B • Give parallel passage: Siksa Kandaṅ?
^122. tañjuṅpura] A, tañjamura B, huñjuṅpura C
^123. buvun] B, buhun A C • The fact that akṣaras va and ha are more or less interchangeable in Old Javanese explains the existence of such variant readings. However, the toponym Buvun has traditionally been edited following this spelling, as in Bujangga Manik and DV (17.5d). It also appears in Siksa Kandaṅ Karəsian (Saleh Danasasmita and Anis Djatisunda 1986) and Sevaka Darma. Buhun appears in Kuñjarakarṇa.
^124. pakahulunən] B, makahulunən A, makatulunən C
^125. vīja] norm., vija A C, vijan B
^126. ndan] A C, don B
^127. bhasmāṅkura] A B, kammagura C
^128. sikaran] A C, svikaran B
^129. samgat] norm., saṅ məgat B, sambat A C
^130. masapy āləmbu] A C, sapya ləmbu B
^131. ānanəm-nanəm] A B C • This is perhaps synonym to katanəman?
^132. pəṇḍəmən] em., məṇḍəmən A B C
^133. kadəgana] A C, kadi gana B
^134. sikaranən] A C, vikara B
^135. muvah] B C, mavaḥ A
^136. burvan] A C, barvan B
^137. sikaran] norm., sikaran A C, vikaran B
^138. salvit] A C, salvit mvaṅ B
^139. sakeṅ] B, sake A C • For a similar idea that this tasks are carried out sake śrī maharaja, see Sima Anglayang 14r6.
^140. manimpiki] em., manimpiti A, manəmpiki C, minimpiki B
^141. paranakan] em., paranak· A B C
^142. sinagiha] em., senagiha B C, sebhagiha A
^143. pamaṇikan] norm., pamanikan B, pamalikan A C
^144. pabərəkis] norm. • Should one emend pabr̥si? However, that element already stands at the end of this list - actually the subsequent list but not this one precisely, revise? Instead of introducing redundancy, one could retain the lectio difficilior pabərəkis. The verb berekis is not unattested, as its active form ambərəkis appears in the Adhigama (61.19).
^145. salyut] em., kulyut· A B C
^146. tapa haji] B, kapa haji A C
^147. ləca] em., ləva B C, ləra A • We emend although ləva seems to have existed in a number of inscriptions.
^148. taṅhiran] B, taṅkiran· A C
^149. tan tāma] A C, tamtama B
^150. rudradāsa] em., ruddhadaśa A B C
^151. bikaṅ] A B, nikaṅ C
^152. tañjuṅpura] A B, tuñjuṅpura C
^153. baṇyāga] norm., banyaga B, baly aga A C • banyaga in ms. B seems to be the better reading here. Sea-merchants (baṇyāga) occur in Old Javanese inscriptions, including in the reign of Airlangga (Kamalagyan l. 13, Baru l. 26) and seem to have been a prominent group of foreigners at the Javanese courts. The occurrence of the term Bali aga, or ‘Mountain Balinese’, could be an interesting clue pointing to a period of redaction, at least of this portion of the text, in one of the lowland courts of post-Majapahit Bali (see Reuters 2002; Hauser-Schäublin 2004). However, one can also imagine that in the course of transmission, additional items could have been added to preexisting lists by subsequent compilers in order to ‘update them’. In such an eventuality, baly aga would not necessarily have formed part of the present list at the time of the first redaction of this text. Further, the variant reading banyaga could also suggest a different development: this reading could have been misunderstood by a Balinese scribe, who might have reinterpreted this term in light of the sociological reality of his day. See also phenomenon of retroflex ṇa being read as la.
^154. kəḍi] A B, kli C
^155. valyan] B C, valya A
^156. siṅgah] em., sinaṅguḥ A B C
^157. mabr̥si] B, mabvasi A, mabvehsi C
^158. baṇigrāma] A C, […] B
^159. katkana] A C, katəka B
^160. salah] B, alah A C
^161. sikaran] A C, vikaran B
^162. kāṣṭha] norm., kaṣṭa A B C
^163. maṅhris] A B C • It would be tempting to emend maṅgis, which is more widely represented in kakavin literature, including alongside vulyan or naṅka (Sut 9.3, AVj 34.3; Kor 92), but manuscripts unanimously read maṅhris, which indeed is a very remarkable tree (Koompassia excelsa), most notably for its height. Perhaps see: ki h. II (H.) k.o. shrub or small tree (wood useful for charcoal; also called: ki hurung); see hui, simeut.
^164. pahomana] A C, pahoma B
^165. sikaran] A C, vikaran B
^166. manimpiki] B C, manimpiti A
^167. panaivāsikan] norm., panevaśikan A B C
^168. halapən] A B, hulapən C
^169. atūt] A C, anut B
^170. ri] C B, i A C B
^171. kaśaivan] A C, kaśevakan B
^172. nihan] B, niha A C
^173. brahmacārī] em., brahma:ri A C, brahmanari B
^174. gr̥hasthaś ca] B, gr̥hastha śrūya A C
^175. yathākramāt] norm., yathakramat· A B C
^176. trayāṇāñ] norm., traya:nañ A B C
^177. tasya] em., tasyaṃ A B C, tasiyam B
^178. gaṇanāṅkitam] norm., gananaṅkitam B, galhaṅkikam· A C
^179. grāmastho] em., grāmasjah B, gramastha:ḥ A, gramasvah C
^180. bhikṣukaḥ] B, bhakṣukaḥ A C
^181. yukto] em., yutam A B C
^182. bhaikṣena] em., bhikṣena B, bhikṣela A C • Note, once again the tendency for akṣara na to be misread as la.
^183. vartataḥ] em., partavah B, pārvavaḥ A C
^184. mr̥to] norm., mr̥taḥ A B C
^185. toye] B, toyeḥ A C
^186. nr̥po] conj., nr̥pan A B, dr̥pan C
^187. bhikṣum na] em., bhikṣun na A C, bhikṣuna B
^188. na viṣam viṣam] em., bhaviṣa vviṣam A C B
^189. āhuḥ] norm., ahuḥ A C B
^190. devasvam viṣam] em., devasva vviṣam A B, devasvavmiṣam C
^191. manyate] B, abhyate A C • A case of degemination of akṣara ma at word boundary for ms. B.
^192. deva-dr̥vyaṁ] em., devan dr̥vya:n A C B
^193. tad] em., tam A C B
^194. deva-dr̥vyā] conj., dr̥vyā A B C
^195. tah kumənakən] norm., ta kumənakən B, taṁ tumnakən· A C
^196. deyaniṅ] A B, deniṅ C
^197. paṅasthānanira] A B, paṅasva:nanira A C
^198. səḍaṅanyan] B, sḍaṅan A C
^199. svakāryā] norm., soka:ryya: A B, sakādya C
^200. svakāryānira] em., saka:ryya:nira A B
^201. salīlānira tah] A B C • The use of the pronominal suffix -nira is erroneous here and would require emending to the personal pronoun sira, unless we assume that the base form is not sira I but sira II. The latter has an active form anira (OJED s.v. sira II) which can be translated, albeit uncertainly, as ‘to be together’.
^202. kna] B, knana A C
^203. riṅ] B, […] A C
^204. turun-turun] A C, turun-turunan B • Both terms appear in epigraphical and literary sources. It is not clear whether these are two distinct types of taxes, or one single concept alternatively designated by two different terms. turun-turun seems to be more frequent in epigraphy (cf. Goris, van Stein Callenfels), so we tentatively edit accordingly.
^205. tapvān] B C, kapva:⟨A: 7v⟩n A
^206. ta] B, […] A C
^207. śauca] norm., soca B, śobha A C
^208. samaṅkana] B, maṅka A C
^209. viku pjah] A C, vikvar tah C
^210. anapatya] B, anamatya A C
^211. anapatya] B, anamatya A C
^212. thāni] B, va:ni A C
^213. kamūlan] B, […] A C
^214. anapatya] B, matya A C
^215. paranātah] em., paranataḥ A B, paranata C • See below, at the end of this section, the same expression salah parana.
^216. partaya] B, martaya A C
^217. paṅjurvan] norm., pañjurvan A C, panjarvan B
^218. anapatya] B, anamatya A C
^219. yan] em., ya A C
^220. umarpaṇākəna] norm., umārpanakəna A B, umalapanakna C
^221. anapatya] B, anamatya A C
^222. svaryātasya] norm., sva:ryyatasya A B C
^223. hi] em., ti A B C
^224. svadr̥vyam] em., soḥ dr̥vyaṁ* A B C
^225. pustakādikam] norm., pustaka:ḍikam· A C, pustakaditam B
^226. tad] norm., tat A B, tat· ta C
^227. guror] em., guruḥ A B C
^228. vaśam āpannam] em., vasam apanam B, va:śahapannaṁ* C, va:śaha ⟦r̥⟧pannaṁ* A
^229. bahnaye] conj., bha:nahya A C, banahya B
^230. arhati] em., aḥhati A C, ahati B
^231. abhāvāt] em., ana:vat A C, anata B
^232. tad bhāgaiḥ] B, ad na:gaiḥ A C
^233. devadeva] A, dedevava C, […] B
^234. svabhāgo ’nyaḥ] em., śrubha:go nya A C, […] B
^235. dvitīyaś cāpy] em., dvitiyaśa:py A C, […] B
^236. athāgnaye] em., ada:gnayet· A C, […] B
^237. bhojanaṁ pi] A C, […] B • Note the use of the irregular form bhojanaṁ pi. For the use of pi instead of api following an anusvāra in Buddhist Hybrid Sanskrit, see Schoterman 1978 with reference to Edgerton 1953. An alternative could be to emend bhojane ’pi tr̥tīyaḥ syāt.
^238. niḥsvaḥ] norm., nisva A C, […] B
^239. tanmātraṁ] A, tanmakram C, […] B
^240. tat] em., na A C, […] B
^241. sampradīyate] A, sampradippate C, […] B
^242. svāryagurur dravyaṁ mahat] C, sva:ryya: guruḥ dr̥vyam mahat· A, […] B • Explain that the Skt text as edited by Bhatt is in all probability the original reading. Loss of tasya would have led to some rearrangments in the text as transmitted to us in Balinese mss., notably svaryā to svārya, guror to gurur, and insertion of mahat to regain 8 syllables, altough this stopgap does not yield an acceptable cadence.
^243. vinivedayet] em., viniveśayet A B C
^244. kartavyaṁ] em., tartavyaṁ* B, tarttavyaṁ* C
^245. vibhos] em., vinos A B C
^246. prāsādādikam] B, pra:sadatikam A C
^247. ādarāt] em., atarot· A C, ukarot B
^248. pustakānāṁ] em., pastikaṁ*ni A C, pastikanam B
^249. yathā-jyeṣṭha,] em., yathājyeṣṭaḥ A, yatajiyestah B, yatājyeṣṭi C
^250. kartavyam abhiyuktais] em., vya:turyyat· haṣṭiyuktes A, tyatūryyat· hastiyuktes C, viyakuryat· baktiyuktais B
^251. śiṣyair] em., śiṣyaḥ A C, sisiyah B
^252. nyāyena] em., bhyayaśru A, nyayaśru C, niyayasca B
^253. vāthula] conj., bakula A C, barkula B • The Vāthula seems to be another designation of the Āgneyatantra, one of the twenty-eight "principal" Siddhāntatantras which has no surviving work associated with it. However, a good number of upabhedas, including several recensions of the Kālottara, present themselves as redactions of the Āgneya/Vāthula (Goodall 1998: xlv–xlvi, Goodall 2004: xxiii–xxv).
^254. yatīnāṁ] B, yatana:ṁ A C
^255. pustakādikam] norm., pustakaḍikaṁ* A C B
^256. grāmyebhyas] em., śra:mobhyaḥ A C, gramobiyah B
^257. tan] em., ta A C B
^258. dātavyaṁ] norm., dataviyam B, da:kavyaṁ A C
^259. gurūtsedho] em., guruḥ cchada A C, guruceda B
^260. ‘bhidhīyate] em., vididyate C, vidhidyute A B
^261. panaivāsikan] norm., panevaśikan A B C
^262. ri gə̄ṅny] em., ry agəṅ B, ryy a:{*}gə:ṁny A, yy agə:ṁny C • Or would saṅkā ry agə̄ṅny ārəmbha be grammatically acceptable?
^263. ata] B, ana A C
^264. ri bhaṭāra] A C, ri pada bhaṭāra B
^265. āṅuṅsi] A C, āləṅkipa B
^266. gəgə̄nənira] B C, gəgəṁnənira A
^267. suśāstranirā] em., suśa:ntranira: A B C
^268. tilāhuti] em., tilahoti A B C
^269. sampun] A B C • Emend sampūrṇa?
^270. parasparopasarpaṇa] A B, parasparopasa ⟦na⟧ ⟨⟨pa:⟩⟩ na C
^271. kasuśāstran] em., kasuśa:ntran· A B C
^272. kadeyakna] em., padeyakna A B C • Cf. Ślokāntara, kunaṅ kadeyakna de saṅ sādhujana kabeh, and Airlangga inscriptions (kadeyakna taṇḍa rakryān).
^273. makāvə̄r] C, pakāvə̄r A B
^274. upadeśa] A C, paṅupadeśa B
^275. paliddha] conj., paliḍura A C • This term appears in lists of furnitures in the inscriptions dating from or containing material from the time of Mpu Sindok, viz. Vatukura I (5r4, bhaṇḍa kaṇḍi paliḍva) and Paradah II (ta(92)syan lid-lid tlu sanek paliddha), as well as in kakavin poetry (cf. Sumanasāntaka 115.2d, Bhomāntaka). OJED offers s.v. paliḍa ‘a kind of vessel or container for food?’
^276. maṇḍi-maṇḍi] C, ṣaṇḍi-ṣaṇḍi A, saṇḍi-saṇḍi B
^277. brisadi] A C, brisaḍa B
^278. svīkāraṇā] A C, vikarana B
^279. paṅunəṅan] B, maṅuniṅan· A, maṅunəṅan· C
^280. mvaṅ saməgat] em., mvaṅ məgat B, mvi sambat· A C • The paṅunəṅan and the suṅgiṅ are two categories of functionaries which often appear side by side in lists of maṅilala dr̥vya haji. See Pūrvādhigama and Trihuvana.
^281. saṅ mūla] B, samūla A C
^282. pinakaviku] B, sinakaviku A C
^283. citrakāra] B, citraṁka:ra A C
^284. paliddha] conj., paliḍura A C • See supra note X.
^285. [[…]]] • A rather long passage seems to be missing here. The preceding objects appear in epigraphy in lists of ornaments which the beneficiary of grants are allowed to display, so one would expect a term for a general category of objects to follow after salvirniṅ.
^286. mara riṅ] B, masiṁ A C
^287. macaṅkramāta … saṅ prabhu] A C, om. B • The reading of B, jumping directly from śūdra to salviranya, seems equally satisfactory.
^288. sabanva] em., saṁ banva A Com. B
^289. salinaraṅan] conj., valilaraṅan· A Com. B
^290. partaya] B, ma:rthaya A, morthaya C
^291. rāma] A B, ra:pa C
^292. pratyupakaraṇātah] A B, pratyumakaraṇataḥ C
^293. sakāṅkus] A B C, sakaṅkup C
^294. panisik-nisika] A C, panik-nisika B
^295. panahi-tikusa] B, pahitikusa A C
^296. paguṇa-doṣa] B, paṅguṇa-doṣa A C
^297. sirāmpu] B, Arampu A C
^298. ivak hyaṅ] A B, ivak i hyaṁ C
^299. kṣetra…juga] B, […] A C (eye-skip) • Emend sakabala-balanya, etc.?
^300. kr̥tānugrahanira] A C B • Or emend kr̥tānugraha sira? See other examples in Agastyaparva where we have -nira instead of expected sira.
^301. riṅ] B C, ri A
^302. tapa] A B, tama C
^303. pāpanikaṅ] A B, pa:ma C
^304. laṅghyana ri] B, laṅghyanara A C
^305. pātañjala] norm., pratañjala B, patañcala A C
^306. sulambitakən] A B, pulambitakən· C
^307. sarva] A C, sarvasarva B
^308. iṅ ulā magə̄ṅ] A B, iṁ lama:gəṁ C
^309. si pamuṅvan] B, sapamuṅvan· A C • Compare with four inscriptions of Sindok’s time: Alasantan (plate 4, l. 6: sampalann iṁ rākṣasa paṅananniṁ vvīl· si pamuṅvan·), Linggasuntan (face C, l. 36-37: sampallan dening rakṣasā paṅananniṁ vuṅgal si pamuṅvan), Kampak (face C, l. 13: sampalann iṁ rākṣasa, paṅanann iṁ vuIl si pamuṅuAn), and Paradah I (2b11: paṅananniṁ vuIl· si pamuṅuAn).
^310. labuhakən iṅ] norm., ləbvakəniṁ A B C
^311. tuviran] B, kuviran· A C
^312. patyana] B, matyana A C
^313. śaṅkuhən] norm., saṅkuhən A B C • There is no verbal form in the entry s.v. śanku 1 (‘a particular kind of weapon’). The passive irrealis form used here is spelled with an h, which serves to bridge the hiatus between base and suffix -ən.
^314. maliṅ] A B, mali C
^315. saparananyānəmva pāpa] norm., sasarana:nya:n mapa:pa A, saparananyannəmva papa B, sasarakanyan mapa:pa C
^316. sapolahnyānəmva] A B, sapolahnyanḍa C
^317. anəmva] A B, hanḍa C
^318. vuḍuga] norm., huḍuga A C, vuduga B
^319. bisuha] A B, biḍuha C
^320. tuliha, lumpuha] B, lumpuha, tuliha A C
^321. piṅsaptāṅjanma] A, piṅsaptanjanma B, piṁsaptaṅtanma C
^322. atra-paratra] A, atrapatra C
^323. panəmuhenak] em., panəmu inak B, panəmu hinik· A C
^324. saṅ] A B, sa C
^325. r̥ṣiśāsana] A C, R̥ṣiśa:śana ⟦Irika: divaśa rahyaṁta ri mḍaṁ, Ampu sidḍa pa:ṇḍita, makon· kumayatnakna, ri kadeyakna hikanaṁ janma manuṣa,⟧ C, R̥śiśa:śana C • The fact that the scribe has cancelled the extra text in A reinforces my impression that it is an interpolation.
Bibliography
Draft edition and TEI encoding by Marine Schoettel (2019–2022). Revisions by Arlo Griffiths & Timothy Lubin.
References
van Naerssen, Frits Herman. 1976. “Tribute to the god and tribute to the king.” In: Southeast Asian history and historiography: essays presented to D. G. E. Hall. Edited by Charles Donald Cowan and Oliver William Wolters. Ithaca (N.Y.), London: Cornell University Press, pp. 296–303.
de Casparis, Johannes Gijsbertus and Ian W. Mabbett. 1992. “Religion and popular beliefs of Southeast Asia before c. 1500.” In: The Cambridge history of Southeast Asia, volume one: From early times to c. 1500. Edited by Nicholas Tarling. Cambridge; New York: Cambridge University Press, pp. 276–339.
Damais, Louis-Charles. 1970. Répertoire onomastique de l’épigraphie javanaise (jusqu’à Pu Siṇḍok Śrī Īśānawikrama Dharmmotuṅgadewa): Étude d’épigraphie indonésienne. Publications de l’École française d’Extrême-Orient, 66. Paris: École française d’Extrême-Orient.
Holle, Karel Frederik. 1867. “Vlugtig berigt omtrent eenige lontar-handschriften, afkomstig uit de Soenda-landen, door Raden Saleh aan het Bataviaasch Genootschap van K. en W. ten geschenke gegeven, met toepassing op de inscriptiën van Kwali.” TBG 16, pp. 450–470.
Saleh Danasasmita and Anis Djatisunda. 1986. Kehidupan masyarakat Kanekes. 2. Bandung: Bagian Proyek Penelitian dan Pengkajian Kebudayaan Sunda (Sundanologi), Direktorat Jendral Kebudayaan, Departemen Pendidikan dan Kebudayaan.
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<head type="editorial" xml:lang="eng">Introduction (maṅgala)</head>
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<l n="a"><app><lem type="norm">nr̥po</lem><rdg wit="#B #A #D #C">nr̥paḥ</rdg></app><!--
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wit="#C #D">pūrvvatadetasət</rdg><note>Note the use of the term <foreign>devatā</foreign>,
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inclusion of the names of deceased rulers under the designation <foreign>rahyaṅta
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(kṛte? loc. au sens de datif)-->
<app><lem type="emn">tam evam</lem><rdg wit="#A #B #D">tumevaṁ*</rdg><rdg wit="#C">tumeviṅ</rdg></app>,</l>
<l n="d"><app><lem type="emn">prajeśayor namyaṁ</lem><rdg wit="#A #B">prajasya:yo
naṁ*ya</rdg><rdg wit="#C">prajasyayo nəṁya</rdg></app>
<!-- namyaṁ to be changed to namya? at least that is what meter requires, also indicating
that pranamya is used more often in other texts, including śāsana.-->
<app><lem type="norm">śubhāya ciram</lem><rdg wit="#A #C #D">subhāyabhiram</rdg><rdg
wit="#B">subhaya ciram</rdg><note>Read <foreign>cīram</foreign>.</note></app> ॥</l>
</lg>
<!-- Reconstruction: nr̥paḥ manuḥ pūrvata devatāsīt / dattvā suśāstraṁ* śivaśāsanākhyaṁ
/ śaivaiḥ sadā pūja-kr̥taiḥ tu meyam* / prajasya yo naṁ*ya subhāya ciram -->
<!-- #A [fol01v1] // 0 // om̐ nama śivāya // 0 //
nr̥paḥ manuḥ pūrvvata devata:(s)ət· , da:tva suśa:ntraṃ śiva:śa:śanak[SH]yaṃ ,
śaivai seda:paja kr̥taiḥ tumevaṃ , prajasya: yonaṃya subha:yabhiram· //
#B nrepa manuh purvakadevatasit, datva susantram, sivasasanakiyam saiveh sadapaja
kretaih tumevam, prajasya yonam ya subaya ciram //-->
<p xml:id="rsisasana_02.02">
kaliṅanya, sira bhaṭāra tambeyanira <app><lem wit="#A #B #D">mintonakən</lem><rdg
wit="#C">mintonakəka</rdg></app> <app><lem wit="#B">āvaknirar paṅanti</lem><rdg wit="#A
#C #D">āvaknira maṅanti</rdg></app><!-- fuse into one <app>--> riṅ rāt,
sira ta mūlaniṅ sinaṅguh prabhu riṅ loka madhyapada, mahārāja manu ṅaranira,
sira <app><lem wit="#A #C">maveh</lem><rdg wit="#B">vehən</rdg><rdg wit="#D">madeva</rdg></app>
anugraha <app><lem wit="#A #C">suśāstra</lem><rdg wit="#B">susanta</rdg><rdg wit="#D">sura:stra</rdg></app>
śaivaśāśana <!--norm to śaivaśāsana or śivaśāsana? śaivaśāsana ("the śāsana addressed
to / for the śaivas") could be an Old Javanese interpretation of the concept of śivaśāsana
taken over from Sanskrit sources.--> ṅaranya, mapakna kaiśvaryānanira ḍaṅ ācārya śaiva,
ri tiṅkah saṅ bhujaṅga nityaśāṅutsāha gumavayakən pūjā samādhi riṅ ahorātri, rahina
vəṅi tan <app>
<lem wit="#A #B #D">paṅinak-inak</lem>
<rdg wit="#C">paṅinak-ənak</rdg>
</app> saṅ bhujaṅga mrārthanākən ri svasthāniṅ rat,
ṅuniveh ri hayva taṇḍa rakryan makādi ri <app><lem wit="#A #C #D">hajəṅa</lem><rdg
wit="#B">rahajəṅga</rdg></app><!--read ri rahajəṅa, based on K? --> saṅ prabhu,
laṅgəṅanira <app><lem wit="#A #D #C">sinivi</lem><rdg wit="#B">sivi</rdg></app>
<app><lem type="emn">riṅ kabhujaṅgan</lem><rdg wit="#B">kabhujaṅgan</rdg><rdg wit="#A
#D">kebhujaṅgan</rdg><rdg wit="#C">kenujaṅgan</rdg><note>The presence of a taling
in <ptr target="#A"/> and <ptr target="#C"/> is a clue to the presence of a short
segment of text between <foreign>sinivi</foreign> and <foreign>kabhujaṅgan</foreign>
in the original. I assume that a copist would have misread particle <foreign>riṅ</foreign>
for a vocalic mark. Compare with the numerous occurrences of the expression <foreign>sinivi
riṅ</foreign>.</note></app><!--One would like to see laṅgə̄ṅanira-n, but note that
rejected witnesses in avaknirar paṅanti, above, also lacked any sign of subordination
-->,
mvaṅ gavayakna taṅ trikāya paramārtha ṅaranya, <app><lem wit="#A #B #C #D">ulah,
śīla,</lem><note>Parallels in many other texts do not include <foreign>śīla</foreign>
after <foreign>ulah</foreign> in this series of three. So it seems that <foreign>śīla</foreign>
was meant to gloss <foreign>ulah</foreign>, specifying that good conduct is the type
of action intended here, among the variety of meanings <foreign>ulah</foreign> can
take. It should not be considered as a fourth element.</note></app><!--Andrea suggests
not translating śīla at all, and adding an explanation in the commentary that the
presence of this term was probably not intended by the author of the text.--> śabda,
lāvan āmbək.<!-- ms A has //, always translate strong punctuation (//) by a full stop.
-->
</p>
</div>
<div n="2" type="chapter" xml:id="rsisasana_03">
<head type="editorial" xml:lang="eng">The four perfections (caturpāramitā) of the
hermits and the pursuit of the realm’s prosperity</head>
<!--<ab>
<listApp type="parallels">
<app>
<note corresp="unknown">It is not unlikely that the following prose paragraph would
have glossed a Sanskrit stanza which is now missing in all the witnesses. Compare
with the development in the <foreign>Advayasādhana</foreign> 10j.3 describing the
<foreign>caturpāramitā</foreign>, which contains a couple of lemmata comparable with
the contents of this paragraph.</note>
</app>
</listApp></ab>: to be placed in a note inside the translation div-->
<p xml:id="rsisasana_03.01">
<app><lem type="emn">nihan</lem><rdg wit="#A #B #C #D">nahan</rdg></app>ta karakṣaniṅ
<!--Check the several instances of karakṣa in Siksa guru, whether one might connect
the previous group of three with karaksaniṅ śīla.--> śīla ṅaranya, <app><lem type="emn">maitrī</lem><rdg
wit="#A #B">metri</rdg><rdg wit="#C">met riṅ</rdg></app>
paraduhkha ṅaranya viyoga,
<app><lem wit="#B">sukha karuṇa</lem><rdg wit="#A #C #D"><gap/></rdg></app><!--quite
likely that K contains a later gloss, i.e. an interpolation?-->,
<app><lem wit="#A #C #D">tuṣṭi</lem><rdg wit="#B">tusta</rdg>
</app> sukha muditā, parasukhaduhkha upekṣā, <app><lem wit="#A #B #D">kamupekṣan</lem><rdg
wit="#C">kapupekṣan</rdg></app>,</p>
<p xml:id="rsisasana_03.02">gumavayakən kahayvaknaniṅ <!--em. kahayvaniṅ / kahyvananiṅ,
compare with Bhiṣmapārva: si tak mithyāku k kiṅkiṅ sakahayvakĕnanta, where it is used
as a verbal form.--> para kaliṅanikā, <app><lem wit="#L #B">maitrī ṅaranika</lem><rdg
wit="#A #C #B #D"><gap/></rdg></app>, paraduhkha viyoga ṅaranya, alarāmbəknira tumon
duhkhaniṅ len, karuṇā ṅaranikā, paratuṣṭi ṅaranya, enak ambəknira tumon sukhaniṅ len,
muditā ṅaranikā,
</p>
<p xml:id="rsisasana_03.03">
kaliṅanya, hayva tan mātmā <app><lem wit="#B">samodana</lem><rdg wit="#A">samoḍana</rdg></app>,
kadi sihta ry avakta, maṅkana ta sihanta riṅ len, mvaṅ gavayakna taṅ tutur, tapa,
japa, samādhi, mantra, aviparīta,
apan <term xml:lang="san-Latn"><app><lem type="emn">tapasvinā</lem><rdg wit="#A
#B">tapasvinam</rdg><rdg wit="#C">tapthasminam</rdg></app>,<!--remove this punctuation?-->
<app><lem type="emn">śamarūpam</lem><rdg wit="#B">samarūpam</rdg><rdg wit="#A">samarūpəm</rdg><rdg
wit="#C">samarupək</rdg></app></term> saṅ viku, <term xml:lang="san-Latn">sama</term>
samādhinira, <term xml:lang="san-Latn">rūpam</term> <app><lem wit="#A #C">pinakarūpanira</lem><rdg
wit="#B">pinakarusanira</rdg></app>, <app><lem>pinakabratanira</lem><note>It seems
that some text has been lost in front of <foreign>pinakabratanira</foreign>. In particular,
one would expect something like <foreign>ikā ta kabeh</foreign>, or an equivalent
formula. Revise this in view of TL’s explanation.</note></app>,
<app><lem type="emn">prajābandhu</lem><rdg wit="#A">prajavanda</rdg><rdg wit="#B">prajavanda</rdg><!--check
wit B C--><note>The term <foreign>vandhu</foreign> appears occasionally in Sanskritized
compounds or collocations in Old Javanese texts such as Deśavarṇana (18.6b, <foreign>vandhuvarga</foreign>;
31.2b <foreign>vandhu haji</foreign>), but rather in its meaning of <q>relation, family</q>
than <q>friend</q>. The emendation nonetheless seems preferable to the reading -<foreign>bandha</foreign>.</note></app>
ta sira, masih riṅ sarvajanma, ṅuniveh kahayvaknaniṅ rāt kabeh, dadyaniṅ tahun, laṇḍuṅaniṅ
<app><lem wit="#A #B">udan</lem><rdg wit="#C">udun</rdg></app>, karuhun kadīrghāyuṣakna
śrī mahārāja, sakulavarganira, putrapautrāṅśanira, nahan karakṣaniṅ bhuvana de saṅ
paṇḍita,
</p>
</div>
<!--Cf Yogasūtra 33 (Samadhi-pada); Advayasādhana caturpāramitā ṅaranya: metrī, karuṇā,
muditā, upekṣā.
These catur-paramitā, i.e. metrī (friendliness), karuṇā (compassion), muditā (joyfulness), upekṣā (equanimity, imperturbability). also appear in one of Adityavarman’s inscriptions, see Kozok’s discussion in 14th Century Malay Code of Laws-->
<!--<KAS0010j§4> metrī ṅaranya: PARAHITAKĀKṚTVA, ākāraniṅ jñāna saṅ sattvaviśeṣa.
saṅ sattvaviśeṣa ṅaranya: saṅ tumakitaki ṣaṭpāramitā mvaṅ caturpāramitā, sira ta sattva[msA-b36]viśeṣa
ṅaranira. ākāraniṅ jñānanira gumave hayvaniṅ para. para ṅaranya: sarvasattva, kaniṣṭhamadhyamottama,
ikaṅ sih riṅ para tan phalāpekṣa, ya metrī ṅaranya.
<KAS0010j§5> karuṇā ṅaranya: PARADUḤKHAVIYOGEC CA, ākāraniṅ jñāna saṅ sattvaviśeṣa
ahyun (h)ilaṅani duhkhaniṅ sarvasattva. tiga lvirniṅ duhkhaniṅ para, pagavayan saṅ
sattvaviśeṣa karuṇā, lvirnya: duhkhaduhkhatā, saṅskāraduhkhatā, pariṇāmaduhkhatā.
nāhan lvirnyan tigaṅ duhkha.
<KAS0010j§6> duhkhaduhkhatā ṅaranya: paṅalapnya sor saṅkeṅ janmanya tambayan, kady
aṅgāniṅ janmamānuṣa, māti pva ya, maṅjanma ta ya goḥ gavayādi, ya tikā duhkhaduhkhatā
ṅaranya.
<KAS0010j§7> saṅskāraduhkhatā ṅaranya: pāpa valvivalvinya [h]iri[msA-a37]kaṅ janma
katĕmu denya tambayan, kady āṅganiṅ janma vvaṅ, māti pva ya, maṅjanma ta ya vvaṅ muvah.
ya tikā saṅ[a]skāraduhkha(tā) ṅaranya.
<KAS0010j§8> pariṇāmaduhkhatā ṅaranya: paṅalapnya janma sor muvah ri huvusnyan pamaṅguhakĕn
janma lĕvih saṅke janmanya ri tambayan, kady āṅganiṅ janmamānuṣa, māti pva ya, saṅka
ri tan pramādanya riṅ dharma, maṅjanma ta ya devatā, saṅka ri pramādanya maṅjanma
ta ya mānuṣa muvah. ya tikā pariṇāmaduhkhatā ṅaranya.
<KAS0010j§9> nāhan lvirnyan tiga ikaṅ duhkha. ikaṅ sattva amaṅguhakĕn duhkha maṅkana
kramanya, ya tikā kinĕnan karuṇā de saṅ sattva viśeṣa.
<KAS0010j§10> TRIVIDHĀ KARUṆĀ JÑEYĀ, tiga prakāraniṅ karuṇā, lvirnya: sattvālambanakaruṇā,
dharmālambanakaruṇā, [msA-b37] anālambanakaruṇā. nāhan lvirnyan tigaṅ karuṇā. For
further comparisons between parallel passages of SHKAS and Bhāvanākrama, see Acri
in Esoteric Buddhism in Mediaeval Maritime Asia.-->
<div n="3" type="chapter" xml:id="rsisasana_04">
<head type="editorial" xml:lang="eng">Distinct bodies of legal precepts and the autonomy
of the R̥ṣiśāsana</head>
<p xml:id="rsisasana_04.01">
<app><lem wit="#B">mataṅnyan</lem><rdg wit="#A">mantaṅnyan</rdg><rdg wit="#C">mantaṅṅan</rdg></app>
hana rājaśāsana, inajarakən rahyaṅta i <app><lem wit="#A #B">məḍaṅ</lem><rdg wit="#C">mbaṅ</rdg></app>,
ampu saṅ siddhapaṇḍita, lvirnya, hana dharmaśāsana, hana rājaśāsana, hana devaśāsana,
hana r̥ṣiśāsana, //</p>
<!-- rahyaṅta i məḍaṅ: formule très ancienne, cf. inscriptions Sañjaya (?), Sindok,
Carita Parahyaṅan -->
<p xml:id="rsisasana_04.02">dharmaśāsana ṅaranya, śāsananiṅ patih,<!--Should one
keep this comma or not? it is omitted in #A and #C but present in #B, AG says yes,
keep it--> vahuta, kalaṅ, gusti, vinəkas, tuha banva, baṇigrāma, baṇigrāmi, juru baṇigrāmi,<!--
emend baṇigrāma? cf. juru banigrama recorded in glossary of Prasasti Bali: 201.la.2
; 3 ; 4 ; 5 ; cf. banigrama banigrami in inscription of Gandhakuti (Airlangga)-->
<app><lem type="emn">puhavaṅ</lem><rdg wit="#A #B #C">mpu havaṁ</rdg></app>, dharmaśāsana
ṅaranya //</p><!--See mention of the Dharmaśāsana in the Kutāra Mānava (§ 83) although
with prākrit / pāli spelling-->
<p xml:id="rsisasana_04.03">
rājaśāsana ṅaranya, śāsana saṅ prabhu, <app><lem wit="#A #C">sirāmrayatna</lem><rdg
wit="#B">sira prayatna</rdg></app> irikaṅ yuddha, sārasamuccaya, <app><lem type="emn">manu-hāgama-mānava</lem><rdg
wit="#A #C #D">manuhagamanava</rdg><rdg wit="#B">manusasana, manuraga, manava</rdg></app>,
atītānāgata-vartamāna, rājaśāsana ṅaranika //
</p>
<p xml:id="rsisasana_04.04">
<app><lem rend="hyphenright" wit="#A #B">deva</lem><rdg wit="#C">sadeva</rdg></app>śāsana
ṅaranya, śāśana saṅ saugata, <app><lem type="norm">māheśvara</lem><rdg wit="#A #B
#C">maheśvara</rdg></app>,
mahābrāhmaṇa, salvirniṅ samayi, putraka, sādhaka, pitāmaha<!-- ms. from griya
Śveta in Lombok, copied by the scribe Catra (in 2013, see article 2013?). {28b} de
sang guru pitara, sira byapakeng warūna kabeh, salwirning upakāra sang pitāra, sira
ta prÍnah lor ik‡, apayapan wijil sakÈ sanghyang ˙iw‡ tatwa mwang sanghyang ˙‡stra,
a˚˛‡da˙a sangkan ik‡ kabÈh, s‡mpun apagÍh ra˚a anugrah‡ paduk‡ mpu sÈÛdok, ri tan
siga-sigaÛ‡na nik‡ su˙‡ntra nira, pinagÍhakÍn ˙rÏ mah‡r‡ja mpu sÈÛdok, pangarÍmba
paduk‡ ˙rÏ mah‡r‡j‡tita prabhu, mwang k‡nusm‡ran ira i bha˛‡ra ˙iwÈ˙wara, apan sira
mulaning warÛna mwang sarwwa tatwa kabÈh.
Matangnyan walk‡ladh‡ra sira, ja˛adh‡ra bha˛‡ra ˙iwÈ˙wara, sapuluh patingkah nikang
sangaskāra ri sira, samayi, putrakā, sādhaka, acāryya, bhagawāntā, pitt‡mah‡, wat‡ra,
paÛ˛akaran, bha˛‡ra. Nahan lwirnyan sapuluh, patingkah ning sangask‡ra ri sir‡ mpungkwing
ka˙Èwan.
{29a}-->,
bhaṭāra <app><lem wit="#A #C #D">parameśvara</lem><rdg wit="#B">maheśvara</rdg></app>
<!--requires a note and more research: should we take this in a possessive construction
with samayi, as in "the adepts of the Lord Parameśvara"? look for other instances
of samayi + name of a god -->, salvir ḍaṅ hyaṅ saliṅsiṅan, vulusan, tigaṅ rāt<!--
adding missing commas, write up a note on the presence of some of these functionaries
in the bureaucracy of Majapahit, but also in earlier periods (Balitung; Pupus, E.20;
Air asih, Kayuwangi, EB I). Check in Damais what are the social categories which can
be introduced by daṅ hyaṅ: humans, religious masters, deified religious masters -
link with gurusthāna, liṅgas where one worships a deceased master as a form of Śiva?
-->, raja, jambi, <app><lem wit="#A #C #D">air <pb edRef="#A" n="3r"/>bulaṅ</lem><rdg
wit="#B"><gap/></rdg></app>, <app><lem wit="#B">air asih</lem><rdg wit="#A #C">air
asi</rdg></app>, maṅulihi, taji, kamūlan<!--see Kamalagyan l. 9 for collocation kalaṁ,
kalagyan·, thāni jumput·, vihāra śā(9)la, kamŭlan·, parhyaṅan·, para patapān·,[476]
makamukhyabhuktyan· saṁ hyaṁ dharmma riṅ īśānabhavana maṅaran· I surapura,
vihara
sala kamulan, parahyaṅan. -->,
<app><lem type="norm">parhyaṅan</lem><rdg wit="#A #B #C">pāryaṅan</rdg></app>,
devaśāsana ṅaranikā //
</p>
<p xml:id="rsisasana_04.05">
<app><lem wit="#A #B">r̥ṣi</lem><rdg wit="#C">sar̥ṣi</rdg></app>śāsana ṅaranya,
śāsana saṅ paṇḍita, yogīśvara, svatantra,<!-- *,--> <app><lem type="emn">adr̥vya</lem><rdg
wit="#A #B #C">dr̥vya</rdg></app> <app><lem wit="#B">lpas</lem><rdg wit="#A">lḍas</rdg><rdg
wit="#C">dərlas</rdg><rdg wit="#D">lphas</rdg></app>, tan kəna riṅ rājasva, deniṅ
śāsana saṅ prabhu ikā, apan saṅ paṇḍita pramāṇa irikaṅ patapan, sira vaśa-vaśitva
<!--see vāsapramāṇa in Munggut inscription,
"insofar as the original inhabitants of the sīma at Muṅgut alone have residential
authority (?, vāsapramāṇa)[169] to weigh the royal goods, although they shall allow
(the tax collectors?) only to follow and come along, so that (the tax collectors)
go to other regions and so that they seek wares", see also passage in Sumasāntaka
141.4, look at other inscriptions --> <app><lem wit="#A #C #D">ry alas</lem><rdg wit="#B">yar
alas</rdg></app>nya, gunuṅ kəṇḍəṅnya, ṅkā ta deśa saṅ paṇḍita, tan ulah-ulahən ta
saṅ paṇḍita, deniṅ rāt kabeh, karuhun saṅ <app><lem wit="#A #B #D">prabhu</lem><rdg
wit="#C"><gap/></rdg></app>, ya tatan kəneṅ <app><lem>rājaśāsana ṅaranya</lem><note>It
seems likely that the text is incomplete here. Restore: <foreign>rājaśāsana, r̥ṣiśāsana
ṅaranya</foreign>.</note></app>,
</p>
<p xml:id="rsisasana_04.06">
<app><lem wit="#B #C">brāhmaṇa</lem><rdg wit="#A">hrahma:ṇa:</rdg></app>, kṣatriya,
vaiśya, śūdra, sira ta<!-- emend sirātaḥ --> sinaṅguh caturjanma ṅaranya,
acaṅkrama <app><lem type="emn">pva</lem><rdg wit="#A #B #C #D">ta</rdg><note>Emending
to <foreign>pva</foreign> in this subordinate clause allows to reconstruct a ta -
pva correlation, with the particle <foreign>ta</foreign> in the principal clause that
follows (<foreign>tan parabyāpāra ta sira</foreign>). Oftentimes in Balinese manuscripts
particles ta and pva appear to be used interchangeably, with the result that ta may
well occur where one would expect pva, as it seems to be the case here.</note></app><!--
emend pva? yes, do it. also because second ta --> sira riṅ patapan, <app><lem wit="#A
#D">ry asthāna</lem><rdg wit="#B">yar stana</rdg><rdg wit="#C">yyasthana</rdg></app>
saṅ paṇḍita,
tan <app><lem>parabyāpārātaḥ</lem></app><!-- emend parabyāpārātaḥ? yes! see below
-hata --> sira,
salvirniṅ tinanəmnira riṅ patapanira, kadyaṅganiṅ <app><lem wit="#A #B #D">pucaṅ</lem><rdg
wit="#C"><gap/></rdg></app> <app><lem wit="#A #B #D">sərəh,
nyū</lem><rdg wit="#C">sərəhnya</rdg></app>, tal, hano, pisaṅ, <app><lem wit="#A
#B">talə̄s</lem><rdg wit="#C">talis</rdg></app>, <!--Stopped with ms. T here--> uvi,
təbu, <!--adding commas in that list --> saprakāra, ṅuniveh taṅ <app><lem wit="#B
#C">bañak</lem><rdg wit="#A">baba:k</rdg></app>, itik, ayam, manuk iṅ kuruṅan, vəḍus,
sa<pb edRef="#A" n="3v"/>pi, kbo, saprakāra riṅ patapanira,
tan <app><lem wit="#A #B">parabyāpāra</lem><rdg wit="#C">patabvā para</rdg></app>hata
sira, <app><lem wit="#A #B">salvirniṅ kavvaṅanira, taṇḍa rakryan, paməgət, mantri,
hulun haji, tan parabyāpāra tapva i sira</lem><rdg wit="#C"><gap/></rdg></app>,
</p>
</div>
<div n="4" type="chapter" xml:id="rsisasana_05">
<head type="editorial" xml:lang="eng">Privileges: ownership of controlled types of
property</head>
<p xml:id="rsisasana_05.01">
muvah vənaṅ sir<app><lem type="norm">āpaṭāraṇa</lem><rdg wit="#A #B #C">a:patharaṇa</rdg><note>The
normalized spelling follows OJED, although the epigraphical record shows a preponderance
for spelling <foreign>pataraṇa</foreign> with dental t and short a.</note></app> <app><lem
wit="#A #C">kuniṅ</lem><rdg wit="#B">kunəṁ</rdg></app>, <app><lem wit="#A #C">asurāga
kuniṅ</lem><rdg wit="#B">asaraga kunəṁ</rdg></app> <!--OJED has asuraga with short
a, depends on editorial policy-->, <app><lem wit="#A #C">apayuṅ joṅ kuniṅ</lem><rdg
wit="#B">saprakara apayuṅ kuniṅ</rdg></app>, saprakāra, arəgaṅa, <app><lem>acuriṅa</lem><rdg
wit="#A #C"><gap/></rdg></app>, muvah yadyapin sira katəkana <app><lem wit="#B">pati</lem><rdg
wit="#A #C">mati</rdg></app> riṅ patapan,
salviraniṅ kavvaṅanira, lvirnya, taṇḍa rakryan, paməgət, hulun aji, mantri,<!--Mention
superfluous repetition in #B?--> rājaputra, rājaputrī, ṅuniveh taṅ sarvajanma, mambaṅ,
havaṅ, *<app><lem type="norm">parasi</lem><rdg wit="#A #B #C">paraṣi</rdg><note>This
ethnonym is rare but not absent from Old Javanese inscriptions. Damais (<bibl rend="omitname"><ptr
target="bib:Damais1970_01"/><citedRange>758</citedRange></bibl>) records four occurrences
in Old Javanese inscriptions, and one in an Old Sundanese manuscript (<bibl><ptr target="bib:Holle1867_01"/><citedRange>459</citedRange></bibl>).
It also appears in the Dharma Pātañjala (210.1), within a list of foreigners travelling
overseas to Java. In this last text, it is also juxtaposed with <foreign>uñjəman</foreign>,
a term which denotes another category of Persians (perhaps non-Zoroastrians?).</note></app>,
uñjəman, *<app><lem wit="#A">karṣa</lem><rdg wit="#C">karṣma</rdg><rdg wit="#B">kasar·</rdg></app><!--
SKK 11.32: parasi, mәsir, samudra, (610)baṅgala, makasar, (611)pahaṅ, (612)palembaṅ,
(613)siәm, (614)kalatәn, baṅka, (615)buvun, (616)betәn,
-->, *juhut, *<app><lem cert="low">bahijən</lem><note>This series of three terms are
not listed in OJED and probably warrant emendation. Possible lessons are <foreign>kutak</foreign>,
<foreign>kuruṅ</foreign>, <foreign>kliṅ</foreign>, <foreign>judi</foreign>, <foreign>jalir</foreign>,
<foreign>pabəsar</foreign>, all terms appearing among lists of foreigners in inscriptions
from the 9th to the 15th century.</note></app>, <app><lem wit="#B">tumutuṅ</lem><rdg
wit="#A #C">tumut taṅ</rdg><note>See OJED mututuṅ?</note></app> janma *savūk-savūk,
*<app><lem wit="#A #B">hiṇḍavan</lem><rdg wit="#C">hiṅḍavan</rdg></app>, mumuhan,
sulap, timur,
<app><lem wit="#B">marivuṅ</lem><rdg wit="#A #C">parivnaṅ</rdg></app><!--Reconsider?
Tim and Aditia refer to prasasti Kaladi: a kind of hill tribe., see lists in inscriptions
of Kediri, Kemūlan: (7) tuluṅ hutaṅ pobhaya paprāyāścitta kḍi valyan vidu maṅiduṅ
sambal sumbul hulun haji jəṅgi timur siṅga (d) vuluṅ-vuluṅ vatək i jro Ityaivamādi,
and EB: 1. ṅanyan vvaya para senāpati, ser nāyaka‚ parajuru, paravadvahaji, amanahagaṇḍi,
hulun haji, tarahan timur, pabr̥si, sumbat gulma‚ silihan, humalintaṅ ri thāninya,
mamalaku
2. skul, aveha ikaṅ karāman amaṅana; also in Balawi (and other Majapahit
period inscriptions) for a list of pujut, jəṅgi including maṅiduṅ.-->, pujut, jəṅgi,
boṇḍan, aluṅ, kəmir, kəḍi, valyan, saprakāraniṅ janmanya,
katəkana <app><lem wit="#B">pati</lem><rdg wit="#A #C">mati</rdg></app> riṅ patapan,
<app><lem wit="#A #C">savinavanya</lem></app> <!--check if #B also has this--> muvah
ri <app><lem wit="#A #B">hananiṅ grāma</lem><rdg wit="#C">hana nigrama</rdg></app>,
kaniṣṭhamadhyamottama, umuṅsir i həbnira riṅ patapan, lvirnya, <pb edRef="#A" n="4r"/><app><lem
wit="#A #C">apaṇḍe vsi</lem><rdg wit="#B"><gap/></rdg></app>, apaṇḍe mās, salviraniṅ
apaṇḍe,
ṅuniveh <app><lem type="emn">samagrig asambevara</lem><rdg wit="#A">samagrig<subst><del>ə</del><add
place="below"><!-- check value of place -->a</add></subst>sambehara</rdg><rdg wit="#B
#C">samagrigə sambehara</rdg></app><!-- perhaps understand samagri-ṅ asambevara avalija
ahukiran adagaṅ amalantən?-->,
avalij<app><lem wit="#A #C">āvukiran</lem><rdg wit="#B">a ukir</rdg></app><!-- don’t cut into a word or string of words in random manner, there is a parahu avalijan in a Sindok inscription, check further.-->, <app><lem wit="#B">adagaṅ</lem><rdg wit="#A #C">Adaṅ</rdg></app> amalantən,
</p>
<!--
Kor 128.5: ana wwaṅ sambewahara walija caṇḍāla.
Kancana VG VII 32 f. (860) VIIIa: amanantĕn, asamsam, akata (?), awalija, aṅlakṣa.
Biluluk II Recto
(1) hiku vruhane si para juruniṁ asambevara, samadaya, yen andikaniṅoṁ, amagəhaken
andikanira tala-
(2)mpakanira pāduka bhaṭara śrī parameśvara sira saṁ mokta riṅ viṣṇubhavana, dene
kaluluputane si paravaṅśa riṁ
(3) biluluk, asambevara sarvva papat, hadagaṅ, hamahat·, hajagal·, hamalantən·,
hamdəl·, hamutər·, hanglakṣa haṅa-
(4)pu, maṅkana manih kaṅ atuṅgu kasiman·, asambevara, sarvva tuṅgal, hiku ta luputa
riṁ arik-purih saprakara, padadah, pavivāha, -->
<p xml:id="rsisasana_05.02">
vnaṅ sir<app><lem wit="#A #B">āhuluna</lem><rdg wit="#C">ahulu</rdg></app> pujut,
boṇḍan, kəmir, salviraniṅ sakeṅ sabraṅ, <app><lem wit="#B">ṅuniveh añjamaha</lem><rdg
wit="#A #C">ṅuniheñjamaha</rdg></app><!-- Marine previously had
ṅuni<supplied reason="omitted">veh</supplied> he</sic><corr>a</corr></choice>ñjamaha
check if she actually meant that a scribal correction os being made in both witnesses...
--> rare kavula tan <app><lem wit="#A">sikaranən</lem><rdg wit="#B">svikaranən</rdg><rdg
wit="#C">pikaranən</rdg></app>, saṅ maṅanti riṅ patapan, ṅuniveh sabhūṣaṇānira,<!--maybe
some words missing here? sabhūṣaṇa tends to be followed by mention of types of garments
-->
<app><lem type="emn">omaha</lem><rdg wit="#A #B #C">umah</rdg><note>Charters from
the Kediri period often have <foreign>momaha</foreign>.</note></app><!-- Give examples
from OJO LXXI, LXXII --> pañca-bale, anusuna <app><lem wit="#B">palaṅka</lem><rdg
wit="#A">ḍalaṅka</rdg><rdg wit="#B">phalaṅka</rdg></app> binubut, <app><lem wit="#A
#C">ajoṅ</lem><rdg wit="#B">ajənva</rdg></app> kuniṅ, hapayuṅ putih pinagut lavan
vuluṅ, <app><lem type="norm">apattharaṇa</lem><rdg wit="#A #C">Apataraṇa</rdg><rdg
wit="#B">apatarana</rdg></app> vuluṅ kuniṅ, tan <app><lem wit="#B">prativādhaka</lem><rdg
wit="#A #C">*pratipaṅvadaka</rdg><note>The intended meaning could alternatively have
been <foreign>prativādaka</foreign>, ’refusing, contradicting’.</note></app> saṅ prabhu
irikā, maṅkana rasa pavəkas saṅ siddha mahāpuruṣa //
</p>
</div>
<div n="5" type="chapter" xml:id="rsisasana_06">
<head type="editorial" xml:lang="eng">Tax exemptions</head>
<p xml:id="rsisasana_06.01">
kelu ləpasikā, saṅ <app><lem wit="#A #B">paṇḍita</lem><rdg wit="#C">piṇḍita</rdg></app>
pramāṇa irikā, <app><lem wit="#A #B">tan</lem><rdg wit="#C">ngan</rdg></app> byāpāra
hata <app><lem wit="#A #C">ikaṅ</lem><rdg wit="#B">irikaṅ</rdg></app> rāt kabeh, karuhun
saṅ prabhu, ya tatan kəna riṅ rājaśāsana ṅaranya, apan saṅ paṇḍita vəkasniṅ janma,
sir<app><lem wit="#A #B">āgave</lem><rdg wit="#C">a:gaveḥ</rdg></app> paraniṅ kaniṣṭhamadhyamottama,
luməpasakna pāpanikaṅ sarvajanma, tumut taṅ maṅilala dr̥vya haji, <app><lem wit="#A
#B">vulu-<pb edRef="#A" n="4v"/>vulu</lem><rdg wit="#C">vulu</rdg></app> magəṅ aḍmit,
<app><lem type="emn">paṅuraṅ, kriṅ</lem><rdg wit="#A #C #B">paṅaraṁ kriṁ</rdg></app>,
<app><lem type="emn">paranakan</lem><rdg wit="#A #B">paranak·</rdg><rdg wit="#C">parakan</rdg><note>But
see KBW for <foreign>pranak</foreign>, perhaps a Balinese specificity or evolution?</note></app>,
*para prah,<!-- inscr. Wuang Got: paranakan· ⚬ paravat· ⚬ mahaliman· ⚬ Ityaivammādi
saprakāra saṁ maṅilala dravya --> <app><lem type="emn">vadihaty akudur</lem><rdg wit="#A
#C #B">vadihatya, akudur</rdg><note>See examples in inscriptions of Kediri.</note></app><!--
add examples from epigraphy-->, <app><lem wit="#A #B">sakveh</lem><rdg wit="#C">sakeḥ</rdg></app>
saṅ makəmit vatəs,<!-- corr. vatək? --> tan tama riṅ saṅ paṇḍita, <app><lem type="emn">limus</lem><rdg
wit="#A #B #C">limas</rdg></app> galuh, paṅaruhan,
<app><lem wit="#B">maniga</lem><rdg wit="#A #C">paniga</rdg></app>, vuṅkal tajəm,
manimpiki, vuṅkal umalaṅ, <app><lem wit="#A #C">makmitan</lem><rdg wit="#B">pakəmitan</rdg></app>
sipat <app><lem wit="#A #C">vilut</lem><rdg wit="#B">viluk</rdg></app>, paṅunəṅan,
suṅgiṅ,
<app><lem wit="#A #C">rakadut</lem><rdg wit="#B">ragadut</rdg></app>, sukun, ma<!--
how to integrate this ma into the sentence? --> <app><lem wit="#A #C">rvaṁ</lem><rdg
wit="#B">maṅrva</rdg><note>See parallel expression in Klungkung inscription C (994
Śaka), lines 3-4: <foreign>tahilaknanya i sira saṅ admak ākmitanāpigajihe rara aṅkən
jyaiṣṭa matlu maṅrvaṅ
tahun,</foreign>.</note></app> tuhan, <app><lem type="norm">avita</lem><rdg wit="#A
#C #B">Avvita</rdg><note>A similar spelling is used for all instances of this word
in this paragraph. Ms. LB is the only witness that gives the spelling <foreign>avita</foreign>.</note></app>,
ma ka <app><lem type="emn">1</lem><rdg wit="#A #C #B">ba:</rdg></app>, aṅuñjal rvaṅ
viji, avita, <app><lem wit="#B">ma</lem><rdg wit="#A #C">ha</rdg></app> <!--Check
whether this assumption is correct, does ha exist as an abbreviation, check in Wisseman
Christie--> ka <app><lem type="emn">1</lem><rdg wit="#A #C #B">ba</rdg></app>, apadāti
rvaṅ <app><lem wit="#A #C">siki</lem><rdg wit="#B">sisi</rdg></app>, avita, <app><lem
wit="#B">ma sū 15</lem><rdg wit="#A">ha su ba<subst><del rend="strikeout">rū</del><add
place="below"><!--Check whether this place is correct -->tūr·</add></subst></rdg><rdg
wit="#C">mā su, baur</rdg></app>, <app><lem wit="#B">amutər</lem><rdg wit="#A #C">
<surplus>A</surplus>Amutər</rdg></app> rvaṅ lumpaṅ, avita, <app><lem wit="#B">ma sū
15</lem><rdg wit="#A">ma su batūr·</rdg><rdg wit="#C">ma su tur·</rdg></app>,
</p>
<p xml:id="rsisasana_06.02">
kapva <app><lem wit="#B">tika kabeh</lem><rdg wit="#A #C">tana:na kabehana</rdg></app>
<!--Revise?-->, tan knana paṅgaṅsal, mvaṅ <app><lem wit="#A #B">paṅdva</lem><rdg wit="#C">paṅdvo</rdg></app>
mās, apan pamahayva <app><lem wit="#A #C">kapūjān</lem><rdg wit="#B">kapūjā</rdg></app>,
mvaṅ <app><lem wit="#A #B">dr̥vya hyaṅ</lem><rdg wit="#C">dr̥vyatya</rdg></app> paknanya
de mpuṅkv iṅ kaśaivan, *yathanyan svasthaṅ bhūvana, karuhun kasvasthadīrghāyur<app><lem
wit="#A #B">ārogyan</lem><rdg wit="#C">a:rogya:</rdg></app><!--Revise? This does look
like an OJ compound with circumfix ka-an where only the last element is provided with
suffix -an--> saṅ prabhu, sakulasantānanira, maṅkana don saṅ hyaṅ ājñā haji śaivāśāsana,
inanugrahakən i sirāmpu riṅ kaśai<pb edRef="#A" n="5r"/>van,
<app><lem wit="#A #B">katəguhakna</lem><rdg wit="#C">kakatəguhakna</rdg></app>
mpuṅku *<app><lem type="norm">yathanyan</lem><rdg wit="#A #C">yatanyan</rdg><rdg
wit="#B">yavanian</rdg></app> paripūrṇa pāduka śrī mahārāja,
</p>
</div>
<div n="6" type="chapter" xml:id="rsisasana_07">
<head type="editorial" xml:lang="eng">The hermits’ right to take wives</head>
<p xml:id="rsisasana_07.01">
muvah ri <app><lem type="emn">vnaṅan</lem><rdg wit="#B">vnaṅa</rdg><rdg wit="#A
#C">vvaṅ</rdg></app><!--ri vnaṅan? compare with Pdg, see also Kediri and Airlangga-->
mpuṅku riṅ kaśaivan marabya <app><lem wit="#A #B">ḍayaṅ</lem><rdg wit="#C">cayaṅ</rdg></app>,
bikaṅ, havaṅ, mambaṅ, jəṅgi, ri sḍəṅanyan tikla vsinya, ṅuniveh boṇḍan, *klente,<!--see
inscription of Kemulan (1116 Śaka, period of Kediri) C13: mahulun pujut, bhoṇḍan klente
vuṅkuk tulai, comp. klitik in Kuńjarakarṇa (prose)? --> meñco, tarahan, <app><lem
wit="#B">kliṅ</lem><rdg wit="#A #C">kniṁ</rdg></app>,
<app><lem type="emn">paraśi</lem><rdg wit="#A #C">paraśa</rdg><rdg wit="#B">paravan</rdg><note>Give
parallel passage: Siksa Kandaṅ?</note></app>, <app><lem wit="#A">tañjuṅpura</lem><rdg
wit="#B">tañjamura</rdg><rdg wit="#C">huñjuṅpura</rdg></app>, <app><lem wit="#B">buvun</lem><rdg
wit="#A #C">buhun</rdg><note>The fact that akṣaras va and ha are more or less interchangeable
in Old Javanese explains the existence of such variant readings. However, the toponym
Buvun has traditionally been edited following this spelling, as in Bujangga Manik
and DV (17.5d). It also appears in Siksa Kandaṅ Karəsian (<bibl><ptr target="bib:SalehDanasasmita+AnisDjatisunda1986_01"/></bibl>)
and Sevaka Darma. Buhun appears in Kuñjarakarṇa.</note></app>,
pujut, ityevamādi, salvirniṅ sarvajanma, <app><lem wit="#B">pakahulunən</lem><rdg
wit="#A">makahulunən</rdg><rdg wit="#C">makatulunən</rdg></app> denira mpuṅku riṅ
kaśaivan, tan pakanimittaṅ <app><lem type="norm">vīja</lem><rdg wit="#A #C">vija</rdg><rdg
wit="#B">vijan</rdg></app>, <app><lem wit="#A #C">ndan</lem><rdg wit="#B">don</rdg></app><!--choose
#B for lemma--> yan <app><lem wit="#A #B">bhasmāṅkura</lem><rdg wit="#C">kammagura</rdg></app>
sira, tan <app><lem wit="#A #C">sikaran</lem><rdg wit="#B">svikaran</rdg></app> ta
sira, de saṅ paməgat air haji <!--See Canto 75.2 DV, mantri her haji, and also in
inscriptions of Balitung and Airlangga.-->, mvaṅ <app><lem type="norm">samgat</lem><rdg
wit="#B">saṅ məgat</rdg><rdg wit="#A #C">sambat</rdg></app> huñjəman,
</p>
</div>
<div n="7" type="chapter" xml:id="rsisasana_08">
<head type="editorial" xml:lang="eng">Property of cattle and crops; use of animals
for ritual purposes</head>
<p xml:id="rsisasana_08.01">
vnaṅa ta sira <app><lem wit="#A #C">masapy āləmbu</lem><rdg wit="#B">sapya ləmbu</rdg></app>
sādhananira sumiddhakən kapūjān, vnaṅa ta sirādvala ulihnir<app><lem wit="#A #B #C">ānanəm-nanəm</lem><note>This
is perhaps synonym to <foreign>katanəman</foreign>?</note></app>, kunaṅ yan mati kaṅ
ləmbu, saṅaskāran rumuhun, kaməna <app><lem type="emn">pəṇḍəmən</lem><rdg wit="#A
#B #C">məṇḍəmən</rdg></app>, <app><lem wit="#A #C">kadəgana</lem><rdg wit="#B">kadi
gana</rdg></app> denira paḍa bhujaṅga rva lavan təlu, mvaṅ rāma ri paṅasthānanira,
tan <app><lem wit="#A #C">sikaranən</lem><rdg wit="#B">vikara</rdg></app> <!--emend
this? cf supra, have both sikaran and sikaranən--> ta sira de samgat air haji, mvaṅ
samgat huñjə<pb edRef="#A" n="5v"/>man,
</p>
<p xml:id="rsisasana_08.02">
<app><lem wit="#B #C">muvah</lem><rdg wit="#A">mavaḥ</rdg></app> ri vnaṅanirāmūjākna
karuṅ, ulā sava, asu sör, baḍavaṅ, <app><lem wit="#A #C">burvan</lem><rdg wit="#B">barvan</rdg></app><!--See
if I can find lists of buron as a general category, do they include the preceding
elements? see Vratiśāsana--> mati riṅ ālas alapənira, mvaṅ taluvah, vəḍus padu, tan
<app><lem type="norm">sikaran</lem><rdg wit="#A #C">sikaran</rdg><rdg wit="#B">vikaran</rdg></app><!--revise!-->
ta sira de samgat sinagiha, ṅuniveh samgat <app><lem wit="#A #C">salvit</lem><rdg
wit="#B">salvit mvaṅ</rdg></app> <!--preposition missing here? i, ri, etc. Emend?
possible that "i" was there after salvit. Check other inscriptions for juxtaposition
or proximity of these two pamgət, salvit and sinagiha. See Sugih Manek.-->paṅasthānan
saṅ hyaṅ kapūjān,
</p><!--See also occurrences of paṅasthāna in Airlangga inscriptions (Mungut, Sima
Anglayang), translated as "foundation" + elsewhere in OJ literature? -->
</div>
<div n="8" type="chapter" xml:id="rsisasana_09">
<head type="editorial" xml:lang="eng">Immunity from inspectors of the royal revenue</head>
<p xml:id="rsisasana_09.01">
mvaṅ tan kna riṅ vulu-vulu magəṅ aḍəmit, <app><lem wit="#B">sakeṅ</lem><rdg wit="#A
#C">sake</rdg><note>For a similar idea that this tasks are carried out sake śrī maharaja,
see Sima Anglayang 14r6.</note></app> pāduka śrī mahārāja, lvirnya, miśra, para miśra,
paṅuraṅ, <!--adding a comma here--> kriṅ, <app><lem type="emn">manimpiki</lem><rdg
wit="#A">manimpiti</rdg><rdg wit="#C">manəmpiki</rdg><rdg wit="#B">minimpiki</rdg></app>,
<app><lem type="emn">paranakan</lem><rdg wit="#A #B #C">paranak·</rdg></app>, limus
galuh, təpuṅ kavuṅ, limbaṅ kavah, maṅhuri, <app><lem type="emn">sinagiha</lem><rdg
wit="#B #C">senagiha</rdg><rdg wit="#A">sebhagiha</rdg></app>, pavəlaṅ-vəlaṅ, palamak,
paṅgare, <app><lem type="norm">pamaṇikan</lem><rdg wit="#B">pamanikan</rdg><rdg wit="#A
#C">pamalikan</rdg></app>, *pavakarma,<!--This (pavakarma) seems to be a hapax-->
<app><lem type="norm" cert="low">pabərəkis</lem><note>Should one emend pabr̥si? However,
that element already stands at the end of this list - actually the subsequent list
but not this one precisely, revise? Instead of introducing redundancy, one could retain
the lectio difficilior <foreign>pabərəkis</foreign>. The verb <foreign>berekis</foreign>
is not unattested, as its active form <foreign>ambərəkis</foreign> appears in the
Adhigama (61.19).</note></app>, kala pituṅ, pakalaṅkaṅ, <app><lem type="emn">salyut</lem><rdg
wit="#A #B #C">kulyut·</rdg></app>, taṅkil, trəpan, avur, paṅaruhan, <app><lem wit="#B">tapa
haji</lem><rdg wit="#A #C">kapa haji</rdg></app>, air haji, vatu tajəm, suṅka, dhūra,
malandaṅ, <app><lem type="emn">ləca</lem><rdg wit="#B #C">ləva</rdg><rdg wit="#A">ləra</rdg><note>We
emend although <foreign>ləva</foreign> seems to have existed in a number of inscriptions.</note></app>,
aləb-ələb, vidu maṅiduṅ, <app><lem wit="#B">taṅhiran</lem><rdg wit="#A #C">taṅkiran·</rdg></app>,
samar paḍəm, sakvehniṅ maṅilāla dr̥vya haji vulu-vulu magə̄ṅ aḍəmit, saprakāra kabe<pb
edRef="#A" n="6r" break="no"/>h ya tika <app><lem wit="#A #C">tan tāma</lem><rdg wit="#B">tamtama</rdg></app>
ri sira mpuṅku riṅ kaśaivan,
tka riṅ mpuṅku riṅ *panaivāsikan <!--check spelling?-->, sira ta kinonakən kayatnākna,
de pāduka śrī mahārāja, saṅka ri gə̄ṅnyāmbək śrī mahārāja, ikā təguhakna saṅ hyaṅ
śaivaśāsana, an prasiddha <app><lem type="emn">rudradāsa</lem><rdg wit="#A #B #C">ruddhadaśa</rdg></app>
<!--Check #B #C, see emendation and crit apparatus in Adiparva where one duddhadaśa,
dūrddaśa, etc--> śrī mahārāja,
</p>
<p xml:id="rsisasana_09.02">
ri səḍaṅnyan hana, havaṅ, mambaṅ, ḍayaṅ, <app><lem wit="#A #B">bikaṅ</lem><rdg wit="#C">nikaṅ</rdg></app>,
jəṅgi, parasi, kliṅ, meñco, pujut, *klente, boṇḍan, tarahan <!--Removed a comma here-->
<app><lem wit="#A #B">tañjuṅpura</lem><rdg wit="#C">tuñjuṅpura</rdg></app>, <app><lem
type="norm">baṇyāga</lem><rdg wit="#B">banyaga</rdg><rdg wit="#A #C">baly aga</rdg><note><foreign>banyaga</foreign>
in ms. B seems to be the better reading here. Sea-merchants (<foreign>baṇyāga</foreign>)
occur in Old Javanese inscriptions, including in the reign of Airlangga (Kamalagyan
l. 13, Baru l. 26) and seem to have been a prominent group of foreigners at the Javanese
courts. The occurrence of the term <foreign>Bali aga</foreign>, or <q>Mountain Balinese</q>,
could be an interesting clue pointing to a period of redaction, at least of this portion
of the text, in one of the lowland courts of post-Majapahit Bali (see Reuters 2002;
Hauser-Schäublin 2004). However, one can also imagine that in the course of transmission,
additional items could have been added to preexisting lists by subsequent compilers
in order to <q>update them</q>. In such an eventuality, <foreign>baly aga</foreign>
would not necessarily have formed part of the present list at the time of the first
redaction of this text. Further, the variant reading <foreign>banyaga</foreign> could
also suggest a different development: this reading could have been misunderstood by
a Balinese scribe, who might have reinterpreted this term in light of the sociological
reality of his day. See also phenomenon of retroflex <foreign>ṇa</foreign> being read
as <foreign>la</foreign>.</note></app>, <app><lem wit="#A #B">kəḍi</lem><rdg wit="#C">kli</rdg></app>,
<app><lem wit="#B #C">valyan</lem><rdg wit="#A">valya</rdg></app>, hulun haji, <app><lem
type="emn">siṅgah</lem><rdg wit="#A #B #C">sinaṅguḥ</rdg></app>, <app><lem wit="#B">mabr̥si</lem><rdg
wit="#A">mabvasi</rdg><rdg wit="#C">mabvehsi</rdg></app>, vatək ri jro, avuluṅ-vuluṅ,
<app><lem wit="#A #C">baṇigrāma</lem><rdg wit="#B"><gap/></rdg></app> baṇigrāmi, səḍaṅanyan
paṅhinəpa riṅ kabhujaṅgan, <app><lem wit="#A #C">katkana</lem><rdg wit="#B">katəka</rdg></app>
ta ya lara, matya ta ya ṅkā riṅ kabhujaṅgan, <app><lem wit="#B">salah</lem><rdg wit="#A
#C">alah</rdg></app> matya kunaṅ, tan <app><lem wit="#A #C">sikaran</lem><rdg wit="#B">vikaran</rdg></app>
ata mpuṅku saṅ paṅinəpan,
</p>
</div>
<div n="9" type="chapter" xml:id="rsisasana_10">
<head type="editorial" xml:lang="eng">Forbidden trees</head> <!--See Goris in Prasasti
Bali for parallel passages, Glossary with reference to van Stein Callenfels. Gives
numbers: OJ357, Prasasti Ujung-->
<p xml:id="rsisasana_10.01">
maṅkanaṅ kayu laraṅan, kady aṅgāniṅ *pəyəh<!--BK= ramyârūm karĕṅö kunĕṅ pĕyĕh ikaṅ
swara kadi gĕrĕh iṅ labuh kapat (Kṛṣṇa weeping). -->, naṅka, jati, <app><lem type="norm">kāṣṭha</lem><rdg
wit="#A #B #C">kaṣṭa</rdg></app>, *puntaja, kayu ləmah, *<app><lem wit="#A #B #C">maṅhris</lem><note>It
would be tempting to emend <foreign>maṅgis</foreign>, which is more widely represented
in <foreign>kakavin</foreign> literature, including alongside <foreign>vulyan</foreign>
or <foreign>naṅka</foreign> (Sut 9.3, AVj 34.3; Kor 92), but manuscripts unanimously
read <foreign>maṅhris</foreign>, which indeed is a very remarkable tree (Koompassia
excelsa), most notably for its height. Perhaps see: ki h. II (H.) k.o. shrub or small
tree (wood useful for charcoal; also called: ki hurung); see hui, simeut.
</note></app>, vulyan, mvaṅ sakve<pb edRef="#A" n="6v" break="no"/>hniṅ kayu riṅ vatəs,
<app><lem wit="#A #C">pahomana</lem><rdg wit="#B">pahoma</rdg></app>, paṅktya, samiddha
<!--edit with long a?-->, sapakənanya denira mpuṅku, riṅ kamaheśvaran, tan <app><lem
wit="#A #C">sikaran</lem><rdg wit="#B">vikaran</rdg></app> ata sira de samgat <app><lem
wit="#B #C">manimpiki</lem><rdg wit="#A">manimpiti</rdg></app>, mvaṅ samgat makudur,
</p>
</div>
<div n="10" type="chapter" xml:id="rsisasana_11">
<head type="editorial" xml:lang="eng">The possessions of the head of the community</head>
<p xml:id="rsisasana_11.01">
mvaṅ riṅ sadr̥vyanira mpuṅkv iṅ kaśaivan, tka mpuṅku saṅ tamolah riṅ <app><lem type="norm">panaivāsikan</lem><rdg
wit="#A #B #C">panevaśikan</rdg></app>, saprakārani dr̥vyānira, makādi dr̥vyā hyaṅ,
ahalən deniṅ duṣṭa, an <app><lem wit="#A #B">halapən</lem><rdg wit="#C">hulapən</rdg></app>,
tan təbusən sakatəmvanya, denira mpu <!--em. mpuṅku for consistency?--> riṅ kaśaivan,
apan kunaṅ-kunaṅ <app><lem wit="#A #C">atūt</lem><rdg wit="#B">anut</rdg></app> gunuṅ
tatvaniṅ dr̥vyāniṅ kadi sira viku
<!--almost all instances of dṛvya seem to have been spelled with long ā, is this
a spelling oddity to be normalized, or a mark of the irrealis?-->,
</p>
<p xml:id="rsisasana_11.02">
muvah yan hana sukha-duhkha, mpuṅku riṅ kaśaivan tan kna riṅ lūdan tūtan, maṇḍi-halādi,
sakvehnya kabeh, tan tamā <app><lem wit="#C #B">ri</lem><rdg wit="#A #C #B">i</rdg></app>
sira mpuṅku riṅ <app><lem wit="#A #C">kaśaivan</lem><rdg wit="#B">kaśevakan</rdg></app>,
apan dr̥vyāmadr̥vyā sira, ajinya <app><lem wit="#B">nihan</lem><rdg wit="#A #C">niha</rdg></app>
</p>
<lg xml:id="rsisasana_11.03" n="1" met="anuṣṭubh">
<!--axja: anuṣṭubh not correctly encoded -->
<l n="ab">// <app><lem type="emn">brahmacārī</lem><rdg wit="#A #C">brahma:ri</rdg><rdg
wit="#B">brahmanari</rdg></app> <app><lem wit="#B">gr̥hasthaś ca</lem><rdg wit="#A
#C">gr̥hastha śrūya</rdg></app>, vānaprastho <app><lem type="norm">yathākramāt</lem><rdg
wit="#A #B #C">yathakramat·</rdg></app>,</l>
<l n="cd"><app><lem type="norm">trayāṇāñ</lem><rdg wit="#A #B #C">traya:nañ</rdg></app>
ca gr̥hasthatvam, <app><lem type="emn">tasya</lem><rdg wit="#A #B #C">tasyaṃ</rdg><rdg
wit="#B">tasiyam</rdg></app> yad <app><lem type="norm">gaṇanāṅkitam</lem><rdg wit="#B">gananaṅkitam</rdg><rdg
wit="#A #C">galhaṅkikam·</rdg></app> //</l>
</lg>
<!--have X-aṅkitam as qualifying gṛhasthatvam with X with the meaning of wealth,
possession.-->
<listApp type="parallels">
<app>
<note><!-- corresp="#BndP_1.7.169" -->BndP_1.7.169: gṛhastho brahmacārī ca vānaprastho
yatistathā</note>
</app>
</listApp>
<lg xml:id="rsisasana_11.04" met="anuṣṭubh">
<!--axja: anuṣṭubh not correctly encoded -->
<l n="ab"><app><lem type="emn">grāmastho</lem><rdg wit="#B">grāmasjah</rdg><rdg
wit="#A">gramastha:ḥ</rdg><rdg wit="#C">gramasvah</rdg></app> <app><lem wit="#B">bhikṣukaḥ</lem><rdg
wit="#A #C">bhakṣukaḥ</rdg></app> kṣetre, <pb edRef="#A" n="7r" break="no"/><app><lem
type="emn">yukto</lem><rdg wit="#A #B #C">yutam</rdg></app> <app><lem type="emn">bhaikṣena</lem><rdg
wit="#B">bhikṣena</rdg><rdg wit="#A #C">bhikṣela</rdg><note>Note, once again the tendency
for akṣara <foreign>na</foreign> to be misread as <foreign>la</foreign>.</note></app>
<app><lem type="emn">vartataḥ</lem><rdg wit="#B">partavah</rdg><rdg wit="#A #C">pārvavaḥ</rdg></app>,</l>
<l n="cd"><app><lem type="norm">mr̥to</lem><rdg wit="#A #B #C">mr̥taḥ</rdg></app>
bhikṣuḥ patan <app><lem wit="#B">toye</lem><rdg wit="#A #C">toyeḥ</rdg></app>, <app><lem
type="conj">nr̥po</lem><rdg wit="#A #B">nr̥pan</rdg><rdg wit="#C">dr̥pan</rdg></app>
<app><lem type="emn">bhikṣum na</lem><rdg wit="#A #C">bhikṣun na</rdg><rdg wit="#B">bhikṣuna</rdg></app>
doṣayet //</l>
<!-- <note>Is the -kaḥ suffix of bhikṣukaḥ an expletive and should it be emended
along with kṣetre?.</note>, voir note de AG dans son article sur Śaṅkara : grāmastho
bhikṣukaḥ kṣetre, yuto bhaikṣena pārvate,
mr̥to bhikṣuḥ patan toye, nr̥po
bhikṣūn
na doṣayet
-->
</lg>
<lg xml:id="rsisasana_11.05" met="anuṣṭubh">
<!--axja: anuṣṭubh not correctly encoded -->
<l n="ab"><app><lem type="emn">na viṣam viṣam</lem><rdg wit="#A #C #B">bhaviṣa
vviṣam</rdg></app>ity <app><lem type="norm">āhuḥ</lem><rdg wit="#A #C #B">ahuḥ</rdg></app>,
<app><lem type="emn">devasvam viṣam</lem><rdg wit="#A #B">devasva vviṣam</rdg><rdg
wit="#C">devasvavmiṣam</rdg></app> <app><lem wit="#B">manyate</lem><rdg wit="#A #C">abhyate</rdg><note>A
case of degemination of akṣara ma at word boundary for ms. B.</note></app>,</l>
<l n="cd">iha loke viṣam anyat <!--Or is this yet another form of verb MAN, manyate?-->,
<app><lem type="emn">deva-dr̥vyaṁ</lem><rdg wit="#A #C #B">devan dr̥vya:n</rdg></app>
<app><lem type="emn">tad</lem><rdg wit="#A #C #B">tam</rdg></app> eva tu //</l>
</lg>
<listApp type="parallels">
<app>
<note>Such <foreign>subhāṣita</foreign>s borrowed from the Dharmaśāstras and defining
the property of Brahmins as the most terrible poison occur frequently in the minatory
portions of Sanskrit charters from the Indian subcontinent. See for instance charters
of the Eastern Calukyas, Western Gaṅgas. In the context of land grants, they insist
that the king should never appropriate the property of Brahmins. There are many known
variants, focusing around either <foreign>brahma-svam</foreign> or <foreign>deva-svam</foreign>.
Some examples are enumerated in Sircar, Indian Epigraphy, p. 190, n. 98. I have not
found any literary or epigraphic parallels for pādas c and d however.</note>
<!-- See other suggestions by Arlo in the tchat. Ap1.8.22.5 yad idam id ihed
iha loke viṣayam ucyate / vidhūya kavir etad anutiṣṭhed guhāśayam /.
voir traduction des Dharmasūtra par Olivelle, voir si on peut avoir construction avec anyat et anyat, l’un (le premier) est un poison,
tad eva tu (parce que draya est neutre)
Face IIIa Zulakallu, Vijayāditya I
brahmasvan tu viṣa[ṁ*] ghora[ṁ*] na viṣa[ṁ*] viṣaṁ ucayate /
viṣaṁ ekākinaṁ1312 hanti brahmasvam putra-pautrakam1313 // (3) "Le bien d’un brahmane
est un terrible poison, ce n’est pas le poison qu’on appelle poison : un poison tue
un seul homme, le bien d’un brahmane le fils et le petit-fils." (3)
Fourth plate, first side
[||5*] na viṣaṁ viṣaṁ ity āhuḥ brahmasvaṁ viṣam ucyate [|*] viṣam ekāki[naṁ] hanti
brahmasvaṁ putrapautrikaṁ(kam)
na viṣaṃ viṣam ity āhur brahmasvaṃ viṣam ucyate |<BR>
devasvaṃ vāpi yatnena sadā pariharet tataḥ // Hbhv_11.749 //<BR>
-->
<note><!-- corresp="#Baudh1.5.11.16-2cd" -->Baudh1.5.11.16-2cd</note><!--Baudhāyana
Dharmasūtra-->
<note><!-- corresp="#VDh17.86" -->VDh17.86</note> <!--Vasiṣṭhasaṁhita-->
<note><!-- corresp="#Br̥S46-47" -->Br̥S46-47</note> <!--Bṛhaspatisaṁhita-->
<note><!-- corresp="#PPaVI.33,45" -->PPaVI.33,45</note> <!--Padmapurāṇa-->
<note><!-- corresp="#Hbhv11.749" -->Hbhv11.749</note><!--Haribhaktivilasa-->
</app>
<!--See also Vyāsa-subhāṣita-saṃgraha 43 (Sternbach 1969) and Vyasakāra 39 (Bechert
1962), for pādas ab-->
</listApp>
<p xml:id="rsisasana_11.06">
nahan ta saṅ hyaṅ āgama, marahakən yan <app><lem type="conj">deva-dr̥vyā</lem><rdg
wit="#A #B #C">dr̥vyā</rdg></app> <!--emend deva-dr̥vyā, check #B--> svadr̥vyānira,
mataṅnyan tan gəma-gəmaha<app><lem type="norm">tah kumənakən</lem><rdg wit="#B">ta
kumənakən</rdg><rdg wit="#A #C">taṁ tumnakən·</rdg></app> dr̥vyāniṅ kadi sira,
</p>
</div>
<div n="11" type="chapter" xml:id="rsisasana_12">
<head type="editorial" xml:lang="eng">Relationship between the hermits and the laymen
outside the monastic institution</head>
<p xml:id="rsisasana_12.01">
nihan ta <app><lem wit="#A #B">deyaniṅ</lem><rdg wit="#C">deniṅ</rdg></app> rāma
ri <app><lem wit="#A #B">paṅasthānanira</lem><rdg wit="#A #C">paṅasva:nanira</rdg></app>
mpuṅku riṅ kaśaivan, ri <app><lem wit="#B">səḍaṅanyan</lem><rdg wit="#A #C">sḍaṅan</rdg></app>
hana <app><lem type="norm">svakāryā</lem><rdg wit="#A #B">soka:ryya:</rdg><rdg wit="#C">sakādya</rdg></app>nira
magə̄ṅ aḍmit, tan vidhinən āta sira <app><lem type="emn">svakāryānira</lem><rdg wit="#A
#B">saka:ryya:nira</rdg></app>, tan pintanātah sira salvirniṅ taḍah, <app><lem wit="#A
#B #C">salīlānira tah</lem><note>The use of the pronominal suffix <foreign>-nira</foreign>
is erroneous here and would require emending to the personal pronoun <foreign>sira</foreign>,
unless we assume that the base form is not <foreign>sira</foreign> I but <foreign>sira</foreign>
II. The latter has an active form <foreign>anira</foreign> (OJED s.v. sira II) which
can be translated, albeit uncertainly, as <q>to be together</q>.</note></app> <!--Check
all witnesses here. or salīla nirata? as a Sanskrit incise? but the adjective nirata
is very rare in the overall corpus-->,
apan bhujaṅga sira, mvaṅ tan <app><lem wit="#B">kna</lem><rdg wit="#A #C">knana</rdg></app>tah
sira <app><lem wit="#B">riṅ</lem><rdg wit="#A #C"><gap/></rdg></app> <app><lem wit="#A
#C">turun-turun</lem><rdg wit="#B">turun-turunan</rdg><note>Both terms appear in epigraphical
and literary sources. It is not clear whether these are two distinct types of taxes,
or one single concept alternatively designated by two different terms. <foreign>turun-turun</foreign>
seems to be more frequent in epigraphy (cf. Goris, van Stein Callenfels), so we tentatively
edit accordingly.</note></app> sarakut sagəm, sakupaṅ sātak, padəg-adəg, lakva-lakvan,
tuṇḍan, durugan, hayvan, mvaṅ valagara<!--Edit calagara?-->, arabya-halakyānaknira,
alapən āṅalapa, alapənn anaknira deniṅ vāhyā, mvaṅ anaknira <app><lem wit="#B #C">tapvān</lem><rdg
wit="#A">kapva:<pb edRef="#A" n="7v"/>n</rdg></app> adīkṣā kunaṅ, arabya anaknira
vāhyā, tan knana <app><lem wit="#B">ta</lem><rdg wit="#A #C"><gap/></rdg></app> sira
deniṅ rāma, mvaṅ tan knana laṅkah avu, arabyā vulañjar raṇḍa kunaṅ, yan pəjah lakinya,
kaniṣṭhamadhyamottama, jalunya pjah, apan <app><lem type="norm">śauca</lem><rdg wit="#B">soca</rdg><rdg
wit="#A #C">śobha</rdg></app> tattvanira mpuṅku riṅ kaśaivan, maṅkana liṅ saṅ hyaṅ
śaivaśāsana, katguhakna mpuṅku riṅ kaśaivan ri kramanira, yathānyan paripūrṇa sira,
</p>
</div>
<div n="12" type="chapter" xml:id="rsisasana_13">
<head type="editorial" xml:lang="eng">Disposal of a hermit’s possessions</head>
<p xml:id="rsisasana_13.01">
<app><lem wit="#B">samaṅkana</lem><rdg wit="#A #C">maṅka</rdg></app> yan hana <app><lem
wit="#A #C">viku pjah</lem><rdg wit="#C">vikvar tah</rdg></app><!--Check what is going
on with B vs. C--> <app><lem wit="#B">anapatya</lem><rdg wit="#A #C">anamatya</rdg></app>,
ana pva dr̥vyānira salviranya, mvaṅ saṅgvananira saṅ viku pəjah <app><lem wit="#B">anapatya</lem><rdg
wit="#A #C">anamatya</rdg></app>, yan riṅ grāma, riṅ sīma, riṅ pəkən, <app><lem wit="#B">thāni</lem><rdg
wit="#A #C">va:ni</rdg></app> sumbul kunaṅ, kakalaṅan, <app><lem wit="#B">kamūlan</lem><rdg
wit="#A #C"><gap/></rdg></app>, kalagyān, parhyaṅan, kuṭi patapan, ṅuniveh yan hana
gurukulavāsi, sira saṅ guru atah pramāṇa, umalapa dr̥vyā saṅ viku pəjah <app><lem
wit="#B">anapatya</lem><rdg wit="#A #C">matya</rdg></app>, tan salah <app><lem type="emn">paranātah</lem><rdg
wit="#A #B">paranataḥ</rdg><rdg wit="#C">paranata</rdg><note>See below, at the end
of this section, the same expression <foreign>salah parana</foreign>.</note></app>
mvaṅ tan parabyāpāra de taṇḍa rakryan makabehan, mvaṅ nāyaka, <app><lem wit="#B">partaya</lem><rdg
wit="#A #C">martaya</rdg></app>, apiṅhe, mavaju, punta, rāma, vinəkas, gusti, <app><lem
type="norm">paṅjurvan</lem><rdg wit="#A #C">pañjurvan</rdg><rdg wit="#B">panjarvan</rdg></app>,
hulu vrās<pb edRef="#A" n="8r"/>, atur tali, ser, <!--See mention of a saṇḍuṅan i
ser i jambi in OJO CXIV-->
pakənanya, pūjākna i saṅ hyaṅ śivāgni, mvaṅ ri kevyənika saṅ viku pəjah <app><lem
wit="#B">anapatya</lem><rdg wit="#A #C">anamatya</rdg></app>, maṅkana pakənanikaṅ
dr̥vyā denira saṅ guru, tan alapənira juga,
</p>
<p xml:id="rsisasana_13.02">
kunaṅ <app><lem type="emn">yan</lem><rdg wit="#A #C">ya</rdg></app> tan hana saṅ
guru, guruputra, jyeṣṭhaputra, ḍəṅən sanak, ṅuniveh svavarganira riṅ dharma, umalapa
sadr̥vyānira, <app><lem type="norm">umarpaṇākəna</lem><rdg wit="#A #B">umārpanakəna</rdg><rdg
wit="#C">umalapanakna</rdg></app> ya ri bhaṭāri, mvaṅ ri saṅ hyaṅ śivāgni, lāvan māveha
tarpaṇa ri saṅ viku pəjah <app><lem wit="#B">anapatya</lem><rdg wit="#A #C">anamatya</rdg></app>,
tan salah parana mvaṅ tan alapən juga, ajinya nihan:
</p>
<quote xml:id="rsisasana_13.03" xml:lang="san-Latn">
<lg xml:id="rsisasana_13.03.01" met="anuṣṭubh">
<l n="a">// <app><lem type="norm">svaryātasya</lem><rdg wit="#A #B #C">sva:ryyatasya</rdg></app>
<app><lem type="emn">hi</lem><rdg wit="#A #B #C">ti</rdg></app> <app><lem type="emn">svadr̥vyam</lem><rdg
wit="#A #B #C">soḥ dr̥vyaṁ*</rdg></app>,</l>
<l n="b">yat kiñ cit <app><lem type="norm">pustakādikam</lem><rdg wit="#A #C">pustaka:ḍikam·</rdg><rdg
wit="#B">pustakaditam</rdg></app>,</l>
<l n="c"><app><lem type="norm">tad</lem><rdg wit="#A #B">tat</rdg><rdg wit="#C">tat·
ta</rdg></app> <app><lem type="emn">guror</lem><rdg wit="#A #B #C">guruḥ</rdg></app>
<app><lem type="emn">vaśam āpannam</lem><rdg wit="#B">vasam apanam</rdg><rdg wit="#C">va:śahapannaṁ*</rdg><rdg
wit="#A">va:śaha<del>r̥</del>pannaṁ*</rdg></app>,</l>
<l n="d"><app><lem type="conj">bahnaye</lem><rdg wit="#A #C">bha:nahya</rdg><rdg wit="#B">banahya</rdg></app>
dātum <app><lem type="emn">arhati</lem><rdg wit="#A #C">aḥhati</rdg><rdg wit="#B">ahati</rdg></app>
//</l>
</lg>
<listApp type="parallels">
<app type="adaptation">
<note><!-- corresp="#MatPCP_10.76-10.77" -->MatPCP_10.76-10.77:
<quote>
<lg>
<l n="ab">svaśiṣyakas tu yad dravyaṁ yat kiṁ cit pustakādikam</l>
<l n="cd">tad guror vaśam āpannam anyebhyo dātum arhati</l>
</lg>
</quote>
</note>
<note>.<!--TBD--></note>
</app>
</listApp>
<lg xml:id="rsisasana_13.03.02" met="anuṣṭubh">
<l n="a">// guror <app><lem type="emn">abhāvāt</lem><rdg wit="#A #C">ana:vat</rdg><rdg
wit="#B">anata</rdg></app> <app><lem wit="#B">tad bhāgaiḥ</lem><rdg wit="#A #C">ad
na:gaiḥ</rdg></app>,<!--should we supply t in the rdg for degemination? #B reads guror
anata tad bageh--></l>
<l n="b">tribhiḥ kāryaṁ mahātmabhiḥ,</l>
<l n="c"><app><lem wit="#A">devadeva</lem><rdg wit="#C">dedevava</rdg><rdg wit="#B"><gap/></rdg></app><app><lem
type="emn">svabhāgo ’nyaḥ</lem><rdg wit="#A #C">śrubha:go nya</rdg><rdg wit="#B"><gap/></rdg></app>,</l><!--devadevasya
bhāgaḥ seems better-->
<l n="d"><app><lem type="emn">dvitīyaś cāpy</lem><rdg wit="#A #C">dvitiyaśa:py</rdg><rdg
wit="#B"><gap/></rdg></app> <app><lem type="emn">athāgnaye</lem><rdg wit="#A #C">ada:gnayet·</rdg><rdg
wit="#B"><gap/></rdg></app> //</l>
</lg>
<listApp type="parallels">
<app type="adaptation">
<note><!-- corresp="#MatPCP_10.77-10.78" -->MatPCP_10.77-10.78:
<quote>
<lg>
<l n="ab">guror abhāvāt tadbhāvabhāvāc chāstrāṇi kārayet</l>
<l n="cd">mahad dhi devadevāya dvitīyaṁ cāpy athāgnaye</l>
</lg></quote>
<note>.<!--Note a similar construction based on bhāgais tribhiḥ kāryam as found
in the Agnipurana 53.019:
kaṇṭhaṃ bhāgais tribhiḥ kāryaṃ bhāgenaikena paṭṭikā
dvyaṃgena cordhvapaṭṭan tu ekāṃśāḥ śeṣapaṭṭikā. Arlo also notes the use of
mā-vipula in pada a.--></note>
</note>
</app>
</listApp>
<lg xml:id="rsisasana_13.03.03" met="anuṣṭubh">
<l n="a"><app><lem wit="#A #C">bhojanaṁ pi</lem><rdg wit="#B"><gap/></rdg><note>Note
the use of the irregular form <foreign>bhojanaṁ pi</foreign>. For the use of <foreign>pi</foreign>
instead of api following an anusvāra in Buddhist Hybrid Sanskrit, see Schoterman 1978
with reference to Edgerton 1953. An alternative could be to emend <foreign>bhojane
’pi tr̥tīyaḥ syāt</foreign>.</note></app> <!--read or emend hi?--> tr̥tīyasya,</l>
<!-- Or: bhojanaṁ ’pi <app><lem type="emn">tr̥tīyaḥ</lem><rdg wit="#A #C">tr̥tīya</rdg><rdg wit="#B"><gap/></rdg></app><app><lem type="emn">syāt</lem><rdg wit="#A #C">sya</rdg><rdg wit="#B"><gap/></rdg></app> finish this -->
<l n="b"><app><lem type="norm">niḥsvaḥ</lem><rdg wit="#A #C">nisva</rdg><rdg wit="#B"><gap/></rdg></app>
syād athavā yatiḥ,</l>
<l n="c"><app><lem wit="#A">tanmātraṁ</lem><rdg wit="#C">tanmakram</rdg><rdg wit="#B"><gap/></rdg></app>
yasya tan nāsti,</l>
<l n="d"><app><lem type="emn">tat</lem><rdg wit="#A #C">na</rdg><rdg wit="#B"><gap/></rdg></app>
tasmai <app><lem wit="#A">sampradīyate</lem><rdg wit="#C">sampradippate</rdg><rdg
wit="#B"><gap/></rdg></app> //</l>
</lg>
<listApp type="parallels">
<app type="adaptation">
<note><!-- corresp="#MatPCP_10.78-10.79" -->MatPCP_10.78-10.79:
<quote>
<lg>
<l n="ab">bhājanādi tr̥tīyaṁ tu nisve syād athavā yadi</l>
<l n="cd">tanmātraṁ yasya tan nāsti tat tasya tu pradāpayet</l>
</lg>
</quote>
</note>
</app>
</listApp>
<!--ms O: bhojanaṁ* pi tr̥tiyasya , nisva syad aṭa:va: yatiḥ , ta§[SH]nmatram· yasya
tan nasti , na tasme sampradiyate //
ms L: bhojanəṁ pi tratiyasya, nisva syad ivāvāyati-->
<!-- The reading given in Mirnig 2018 differs slightly: bhājanādi tṛtīyaṁ*
tu *niḥsve (corr. Minkowski; nisve Ed.) syād athavā yadi || tanmātraṁ* yasya tan
nāsti tat
tasya tu pradāpayet.-->
<lg xml:id="rsisasana_13.03.04" met="anuṣṭubh">
<l n="a"><app><lem wit="#C">svāryagurur dravyaṁ mahat</lem><rdg wit="#A">sva:ryya:
guruḥ dr̥vyam mahat·</rdg><rdg wit="#B"><gap/></rdg><note>Explain that the Skt text
as edited by Bhatt is in all probability the original reading. Loss of <foreign>tasya</foreign>
would have led to some rearrangments in the text as transmitted to us in Balinese
mss., notably <foreign>svaryā</foreign> to <foreign>svārya</foreign>, <foreign>guror</foreign>
to <foreign>gurur</foreign>, and insertion of mahat to regain 8 syllables, altough
this stopgap does not yield an acceptable cadence.</note></app>,</l>
<!-- Come back to this note-->
<!-- here, B skips the entire pāda: for encoding option, see EGD
p. 61: <app type="line-omission"> <lem wit=”#A”> <l n="3">a verse line</l> </lem>
<rdg wit="#B #C"/> </app>
p. 66: "Reporting a gap" for <lacunaStart/> and <lacunaEnd/>-->
<l n="b">devāya <pb edRef="#A" n="8v"/><app><lem type="emn">vinivedayet</lem><rdg
wit="#A #B #C">viniveśayet</rdg></app>,</l>
<l n="c"><app><lem type="emn">kartavyaṁ</lem><rdg wit="#B">tartavyaṁ*</rdg><rdg
wit="#C">tarttavyaṁ*</rdg></app> hi <app><lem type="emn">vibhos</lem><rdg wit="#A
#B #C">vinos</rdg></app> tena,</l>
<l n="d"><app><lem wit="#B">prāsādādikam</lem><rdg wit="#A #C">pra:sadatikam</rdg></app>
<app><lem type="emn">ādarāt</lem><rdg wit="#A #C">atarot·</rdg><rdg wit="#B">ukarot</rdg></app>
//</l>
</lg>
<listApp type="parallels">
<app type="adaptation">
<note><!-- corresp="#MatPCP_10.79-10.80" -->MatPCP_10.79-10.80:
<quote><lg>
<l n="ab">svaryātasya guror dravyaṁ devāya vinivedayet</l>
<l n="cd">kartavyaṁ ca vibhos tena prāsādādikam ādarāt</l>
</lg></quote>
</note>
</app>
</listApp>
<lg xml:id="rsisasana_13.03.05" met="anuṣṭubh">
<l n="a"><app><lem type="emn">pustakānāṁ</lem><rdg wit="#A #C">pastikaṁ*ni</rdg><rdg
wit="#B">pastikanam</rdg></app>
<app><lem type="emn" rend="hyphenright">yathā-jyeṣṭha,</lem><rdg wit="#A">yathājyeṣṭaḥ</rdg><rdg
wit="#B">yatajiyestah</rdg><rdg wit="#C">yatājyeṣṭi</rdg></app></l><l n="b">-krameṇa
paripālanam,</l>
<l n="c"><app><lem type="emn">kartavyam abhiyuktais</lem><rdg wit="#A">vya:turyyat·
haṣṭiyuktes</rdg><rdg wit="#C">tyatūryyat· hastiyuktes</rdg><rdg wit="#B">viyakuryat·
baktiyuktais</rdg></app><!--Or rather emend vyākuryāt, opt. de vy-ā-KR?
vyākāryam
--> tu,</l>
<l n="d"><app><lem type="emn">śiṣyair</lem><rdg wit="#A #C">śiṣyaḥ</rdg><rdg wit="#B">sisiyah</rdg></app>
<app><lem type="emn">nyāyena</lem><rdg wit="#A">bhyayaśru</rdg><rdg wit="#C">nyayaśru</rdg><rdg
wit="#B">niyayasca</rdg></app> sarvadā // 0 //</l><!-- nyāyya -->
<!-- vyākuryād asthiyukt(es/ais/as) tu śiṣyaḥ nyāyaś ca sarvadā
"And the custom is that the pupil should make a prediction based on the placement
of the bones."
"And the custom is that the pupil should make a prediction based on the placement
of the bones."
"And the custom is that the pupil should divide (the books) based on the placement
of the bones."
"And the custom is that the pupil should divide the bone(s) (asthi) to those who are
proper (em. yukteṣu)."
"And the custom is that the pupil should divide (the books) to those who are devoted
(bhaktiyukteṣu). X"
or keep bhakiuktais and interpret as instr. for loc./dat.
-->
</lg>
<!--
hypothetical restoration
pustakānāṁ yathā-jyeṣṭha-,krameṇa paripālanaṁ,
cāturyād abhiyuktes tu, śiṣyanyāyaś ca sarvadā,
but this means we lose an essentiel point the stanza is trying to make
-->
<listApp type="parallels">
<app type="adaptation">
<note><!-- corresp="#MatPCP_10.80-10.81" -->MatPCP_10.80-10.81:
<quote><lg>
<l n="ab">pustakānāṁ yathā-jyeṣṭha-krameṇa paripālanam</l>
<l n="cd">kartavyam abhiyuktais tu śiṣyair nyāyena sarvadā</l>
</lg></quote>
</note>
</app>
</listApp>
<!--“[His] manuscripts should be taken into the care (paripālanaṃ
kartavyam) of appropriate disciples on the basis of seniority (yathājyeṣṭhakrameṇa),
always
in accordance with correct procedure (nyāyena).”-->
</quote>
<p xml:id="rsisasana_13.04">
nāhan tāji<!-- nahan haji? --> bvat saṅ hyaṅ mataṅga, nihan ajinya<!-- tajinya?
#C--> ri saṅ hyaṅ <app><lem type="conj">vāthula</lem><rdg wit="#A #C">bakula</rdg><rdg
wit="#B">barkula</rdg><note>The <foreign>Vāthula</foreign> seems to be another designation
of the <foreign>Āgneyatantra</foreign>, one of the twenty-eight "principal" Siddhāntatantras
which has no surviving work associated with it. However, a good number of <foreign>upabheda</foreign>s,
including several recensions of the <foreign>Kālottara</foreign>, present themselves
as redactions of the Āgneya/Vāthula (<bibl><ptr target="bib:Goodall1998_01"/><citedRange>xlv-xlvi</citedRange></bibl>,
<bibl><ptr target="bib:Goodall2004_01"/><citedRange>xxiii-xxv</citedRange></bibl>).</note></app>
</p>
<quote xml:id="rsisasana_13.05" xml:lang="san-Latn">
<lg xml:id="rsisasana_13.05.01" met="anuṣṭubh">
<l n="a">// 0 // <app><lem wit="#B">yatīnāṁ</lem><rdg wit="#A #C">yatana:ṁ</rdg></app>
putra yad <!--add apparatus entry to apply sandhi yad dravyam--> dravyaṁ,</l>
<l n="b">yat kiñ cit <app><lem type="norm">pustakādikam</lem><rdg wit="#A #C #B">pustakaḍikaṁ*</rdg></app>,</l>
<l n="c"><app><lem type="emn">grāmyebhyas</lem><rdg wit="#A #C">śra:mobhyaḥ</rdg><rdg
wit="#B">gramobiyah</rdg></app>
<!-- yatibhyas, gurubhyas, tat tebhyo, tad ebhyo — but see yan riṅ grāma in preceding
prose
grāmyebhyaḥ?
-->
<app><lem type="emn">tan</lem><rdg wit="#A #C #B">ta</rdg></app>
na <app><lem type="norm">dātavyaṁ</lem><rdg wit="#B">dataviyam</rdg><rdg wit="#A
#C">da:kavyaṁ</rdg></app>,</l>
<l n="d"><app><lem type="emn">gurūtsedho</lem><rdg wit="#A #C">guruḥ cchada</rdg><rdg
wit="#B">guruceda</rdg></app>
<!--
gurūcchedo ’bhidhīyate?
gurucchadma vidhīyate
gurūcchado ’bhidhīyate
gurūccheda ’bhidhīyate
> gurūtsedho ‘bhidhīyate
-->
<app><lem type="emn">‘bhidhīyate</lem><rdg wit="#C">vididyate</rdg><rdg wit="#A
#B">vidhidyute</rdg></app> //</l>
</lg>
<!--tatra saṃdehaḥ. kiṃ yat parimitam ekā deyetyevamādi, tan na dātavyam iti pratiṣedho vidhīyate, in Jaimini: Mimamsasutra, with Sabara’s Bhasya, Adhyayas 1-7 (in prose commentary)-->
<!--’prohibition by the guru’ /is performed / is applied [there].-->
</quote>
<p xml:id="rsisasana_13.06">
maṅkana liṅ saṅ hyaṅ āgama, sira ta kinonakən śrī mahārāja kayatnakna mpuṅku riṅ
kaśaivan makabehan, təka ri mpuṅku tamolah riṅ <app><lem type="norm">panaivāsikan</lem><rdg
wit="#A #B #C">panevaśikan</rdg></app>,
saṅkā <app><lem type="emn">ri gə̄ṅny</lem><rdg wit="#B">ry agəṅ</rdg><rdg wit="#A">ryy
a:{*}gə:ṁny</rdg><rdg wit="#C">yy agə:ṁny</rdg><note>Or would <foreign>saṅkā ry agə̄ṅny
ārəmbha</foreign> be grammatically acceptable?</note></app> ārəmbha mahārāja manu
ri mpuṅku riṅ kaśaivan,
</p>
</div>
<div n="13" type="chapter" xml:id="rsisasana_14">
<head type="editorial" xml:lang="eng">Religious service of the ascetics</head>
<p xml:id="rsisasana_14.01">
kunaṅ pva deya mpuṅku, hayva tan atutur i sabratanira sovaṅ-sovaṅ, mvaṅ kārya-cāranira<!--
kārya-ācāra? lien avec kriyā-cāra as a cosmopolitan concept in the background-->,
agələm <app><lem wit="#B">ata</lem><rdg wit="#A #C">ana</rdg></app> sirāmūjā <app><lem
wit="#A #C">ri bhaṭāra</lem><rdg wit="#B">ri pada bhaṭāra</rdg></app> sāri-sāri,
*sāttvik<app><lem rend="circleleft" wit="#A #C">āṅuṅsi</lem><rdg wit="#B">āləṅkipa</rdg></app><!--understand
ləṅkəp--> gurūpadeśa,
tan gavayakna *grāmyakarma, tan ananiṅ analavaha,
kevalya saṅ hyaṅ kabhujaṅgan juga <app><lem wit="#B #C">gəgə̄nənira</lem><rdg wit="#A">gəgəṁnənira</rdg></app>,
yathānyan <!--retaining this spelling even though OJED has yatanyan--> mapagəha <app><lem
type="emn">suśāstranirā</lem><rdg wit="#A #B #C">suśa:ntranira:</rdg></app><!-- emend
svaśāstranirā? look for, see kidung sundayana for suśāstra, and other instances in
Rs, including opening stanza--> ry avaknira,</p>
<p xml:id="rsisasana_14.02">muvah piṅsorny ājñā śrī mahārāja, ri sḍaṅ ampuṅku ri
kaśaivan, gumavayakən ikā pūjā-bali-karma, ṅuniveh ikaṅ yajñahoma,
ghr̥ta<app><lem rend="hyphenleft" type="emn">tilāhuti</lem><rdg wit="#A #B #C">tilahoti</rdg></app>
<!--
we expect ghr̥ta-tilāhuti, with a and u
-->, divārātri riṅ rahina vəṅi, makaphala laṇḍuṅaniṅ hudan, dādyaniṅ tahun, svasthāniṅ
rāt, karuhun jaya-dirghāyur-ārogyā pāduka śrī mahārāja sakula-santānanira,
muvah <app><lem wit="#A #B #C">sampun</lem><note>Emend <foreign>sampūrṇa</foreign>?</note></app>
meṅət pāduka śrī mahārāja
an <app><lem wit="#A #B">parasparopasarpaṇa</lem><rdg wit="#C">parasparopasa<subst><del>na</del><add
place="inline">pa:</add></subst>na</rdg></app>, kramanira mvaṅ saṅ viku,
</p>
</div>
<div n="14" type="chapter" xml:id="rsisasana_15">
<head type="editorial" xml:lang="eng">More tax exemptions</head><!--Adapt title-->
<p xml:id="rsisasana_15.01">
nāhan ta gatinyan mapagəh <app><lem type="emn">kasuśāstran</lem><rdg wit="#A #B
#C">kasuśa:ntran·</rdg></app> saṅ viku mvaṅ mpuṅku riṅ kaśaivan makabehan,
mvaṅ <app><lem type="emn">kadeyakna</lem><rdg wit="#A #B #C">padeyakna</rdg><note>Cf.
Ślokāntara, <foreign>kunaṅ kadeyakna de saṅ sādhujana kabeh</foreign>, and Airlangga
inscriptions (<foreign>kadeyakna taṇḍa rakryān</foreign>).</note></app> saṅ ser, riṅ
səḍaṅ ampuṅku ri kaśaivan, <app><lem wit="#C">makāvə̄r</lem><rdg wit="#A #B">pakāvə̄r</rdg></app><!--
emend tan kavə̄r? = tan kahur/kawur --> iṅ kāryāhayu, riṅ <app><lem wit="#A #C">upadeśa</lem><rdg
wit="#B">paṅupadeśa</rdg></app>,
ṅuniveh ri svadeśanira, kadyaṅgāniṅ vimāna<!-- vimala?> -->, *<app><lem type="conj">paliddha</lem><rdg
wit="#A #C">paliḍura</rdg><note>This term appears in lists of furnitures in the inscriptions
dating from or containing material from the time of Mpu Sindok, viz. Vatukura I (5r4,
<foreign>bhaṇḍa kaṇḍi paliḍva</foreign>) and Paradah II (ta(92)syan lid-lid tlu sanek
paliddha), as well as in kakavin poetry (cf. Sumanasāntaka 115.2d, Bhomāntaka). OJED
offers s.v. <foreign>paliḍa</foreign> <q>a kind of vessel or container for food?</q></note></app>,
<app><lem wit="#C">maṇḍi-maṇḍi</lem><rdg wit="#A">ṣaṇḍi-ṣaṇḍi</rdg><rdg wit="#B">saṇḍi-saṇḍi</rdg></app><!--Check
mss. and do reverse lem vs. rdg-->, bvat hyaṅ, <app><lem wit="#A #C">brisadi</lem><rdg
wit="#B">brisaḍa</rdg></app>,
*tiləm-tiləm, <pb edRef="#A" n="9v"/> salvirniṅ gave magə̄ṅ,
umah-umahan, aləhakna <!--alihakna? to remove, change?--> sarvavarṇa <!--cf. Svayambhu
div 85-->, tan <app><lem wit="#A #C" rend="hyphenright">svīkāraṇā</lem><rdg wit="#B">vikarana</rdg></app>tah
deniṅ *<app><lem wit="#B">paṅunəṅan</lem><rdg wit="#A">maṅuniṅan·</rdg><rdg wit="#C">maṅunəṅan·</rdg></app><!--
Purvadhigama //p. 3a// nyaṅ vulu vulu, para vulu, magəṅ adəmit, makādi miśra paṅuraṅ,
kri, padəman limus galuh, maṅriñci dhura paṅaruhan paṅunəṅan, suṅgiṅ, taji, vatu tajəm,
sukun,
Kamban inscription, Sindok: (3r3) kap tuban kula paṅkur paraṅ viji kavah sikyan
pacadaran kula pamgət suṅgiṅ suṅsuṅ paṅur aṅkatan
-->,
<app><lem type="emn">mvaṅ saməgat</lem><rdg wit="#B">mvaṅ məgat</rdg><rdg wit="#A
#C">mvi sambat·</rdg><note>The <foreign>paṅunəṅan</foreign> and the <foreign>suṅgiṅ</foreign>
are two categories of functionaries which often appear side by side in lists of <foreign>maṅilala
dr̥vya haji</foreign>. See Pūrvādhigama and Trihuvana.</note></app> suṅgiṅ, apan <app><lem
wit="#B" rend="hyphenright">saṅ mūla</lem><rdg wit="#A #C">samūla</rdg></app>kāryātah
pintana *lvir-lvir,
<!--maṅkana de mpuṅkviṅ kasevan kabeh, mvaṅ saṅ panevasikan, ri
sədəṅanyan hana sira gavaja ayu, salviraniṅ karya saṅ jadnjamana,
ayva si tan samavien, ri ayu salviraniṅ ayu, an anamarta
gavayakənanira, tar pamisakitana, vaja vidi vistara ri saṅ mulakarya,
tan dana pratiksepa, tan drohaka, salvirniṅ ubaya darmesta tikaṅ
nulahakəna, umapuhara gəṅnya remba saṅ mulakarya, tumarina dananira
saṅ data, mvaṅ tan svajiṅ pratista kumeṅetakəna pataramtamira riṅ
paṅtikrama, mvaṅ saṅaskaranira sovaṅ-sovaṅ, tan paṅruhuna
luṅguhniṅ saṅ matuha saṅke saṅ hyaṅ kabujaṅgan, antyakənanira
panitah saṅ stapaka riṅ jadnja, makapala katonanira sadnjananiran
gavayakən kopasaman, dumadyakona kaparipurnani jadnja saṅ mulakarya,
mvaṅ lepasanikaṅ karya ayu, ya prihen gavayakənanira mpuṅku riṅ
kasevan kabeh, yatanyan pahurhurana saṅ paramesti, gumavayakənaṅ
subakarya te javadvipa-mandala, kapva mpuṅkviṅ kasevan, tekeṅ mpuṅku
saṅ panevasikan, kumayatnakəna saṅ hyaṅ sevasasana, katəguhakəna remba
nugraha saṅ atita prabu, mvaṅ pagəhny adnja śrī maharaja // see mulakarya in Balinese
inscriptions, Wisseman Christie 2009: 157, in the context of claims being made for
different kinds of debts: there is one "for the mūlakarya-rituals" according to JWC-->
hayva mpuṅku saṅ <app><lem wit="#B">pinakaviku</lem><rdg wit="#A #C">sinakaviku</rdg></app>
pinintan *lvir-lvir, apan gave i jəro ṅaranikā, maṅkanā deyanika saṅ <app><lem wit="#B">citrakāra</lem><rdg
wit="#A #C">citraṁka:ra</rdg></app>, səḍaṅ ampuṅku riṅ kaśaivan, pātrakāsihana gavaya
vimāna,
<app><lem type="conj">paliddha</lem><rdg wit="#A #C">paliḍura</rdg><note>See supra
note X.</note></app>, paṅhavvan, palaṅka, salvirniṅ <app><lem><supplied reason="lost"><gap/></supplied></lem><note>A
rather long passage seems to be missing here. The preceding objects appear in epigraphy
in lists of ornaments which the beneficiary of grants are allowed to display, so one
would expect a term for a general category of objects to follow after <foreign>salvirniṅ</foreign>.</note></app><!--finish
to draft up this note here and in EGD--> hyaṅ r̥ṣiśāsana, katəguhakna de saṅ aneṅ
āśramanira sovaṅ-sovaṅ, ṅuniveh katəmvaniṅ <!--#C: katəmaniṅ--> strī laraṅan, tan
dayan ata saṅ r̥ṣi, siṅ <app><lem wit="#B">mara riṅ</lem><rdg wit="#A #C">masiṁ</rdg></app>
patapan,
kadyaṅganiṅ caturjanma, brāhmaṇa, kṣatriya, vaiśya, śūdra,
<app>
<lem wit="#A #C">macaṅkramāta riṅ patapan, amava sabhūṣaṇanya <!--subhūṣaṇānya:
significant variant?-->,
sakavava ri<!--hyp: edit this out?--> patapan atah, pramāṇa sabhūṣaṇanya, kavāva
<!--#C: kavavā-->riṅ patapan,
tan kilalanən de saṅ ratu, tan kavāva riṅ rāma, tan ucapən deniṅ śūdra,
ṅuniveh <app><lem type="emn">sabanva</lem><rdg wit="#A #C">saṁ banva</rdg></app>
uṅgvānira,
<pb edRef="#A" n="10r"/><app><lem type="conj">salinaraṅan</lem><rdg wit="#A #C">valilaraṅan·</rdg>
<!-- argr2masc: ne faudrait-il pas ajouter ici <rdg type="larger_omission" wit="#B"/>
comme dans le <app> précédent? -->
<!-- Other options are to emend valik (’against interdiction of the king’). Cite Kusambyan inscription, face B, l. 30–31:
tan deyən· baryya-baryya śīla molah-ulaḥ, tan· paṅalapa (sa)linaraṅanikanaṁ tanayan
thāni, tan· pamraṅa kayu-kayu
"not to be neglectful of good conduct by causing disturbance; not to take anything
reserved for the villagers; not to hew trees, ..." -->
</app> saṅ prabhu</lem>
<note type="altLem">macaṅkramāta ... saṅ prabhu</note>
<rdg wit="#B"><gap reason="omitted"/></rdg>
<note>The reading of <ptr target="#B"/>, jumping directly from <foreign>śūdra</foreign>
to <foreign>salviranya</foreign>, seems equally satisfactory.</note>
</app><!--the translation suggested by OJED for sakāvakanya, <q>of whatever form</q>
would fit much better as a direct continuation of śūdra. Consider that the original
reading is B?-->, salviranya, sakāvakanya, sarūpanya, tan kəna riṅ rājaśikṣa,
ṅuniveh patih vahuta, nayaka, <app><lem wit="#B">partaya</lem><rdg wit="#A">ma:rthaya</rdg><rdg
wit="#C">morthaya</rdg></app>, <app><lem wit="#A #B">rāma</lem><rdg wit="#C">ra:pa</rdg></app>,
tan <app><lem wit="#A #B">pratyupakaraṇātah</lem><rdg wit="#C">pratyumakaraṇataḥ</rdg></app><!--Check
mss. -->,
i sira mpu riṅ patapan, ṅuniveh ikaṅ sāmānya-janma kabeh, <app><lem wit="#A #B #C">sakāṅkus</lem><rdg
wit="#C">sakaṅkup</rdg></app><!--Check #A and #B--> deniṅ sayavadvīpamaṇḍala,
</p>
<p xml:id="rsisasana_15.02">
tan paṅavun-avuna, tan <app><lem wit="#A #C">panisik-nisika</lem><rdg wit="#B">panik-nisika</rdg></app>,
tan muṅil-muṅila, tan <app><lem wit="#B">panahi-tikusa</lem><rdg wit="#A #C">pahitikusa</rdg></app>,
tan <app><lem wit="#B">paguṇa-doṣa</lem><rdg wit="#A #C">paṅguṇa-doṣa</rdg></app><!--upper
folio L580--> <app><lem wit="#B">sirāmpu</lem><rdg wit="#A #C">Arampu</rdg></app>
ri patapan, tan kəna sira riṅ <app><lem wit="#A #B">ivak hyaṅ</lem><rdg wit="#C">ivak
i hyaṁ</rdg></app>, apan ya sakahananira juga, <app><lem wit="#B">kṣetra svatantra,
tan paṅekadeśa kavənaṅnira, tan pahiṅan kaliṅanya yan iṅ paradeśa sakabalanya-balanya,
sakasīmanya-sīmanya, sakadharmanya-dharmanya, nitya laṅgəṅa juga</lem><note type="altLem">kṣetra...juga</note><rdg
wit="#A #C" cause="eye-skip"><gap/></rdg><note>Emend <foreign>sakabala-balanya</foreign>,
etc.?</note></app> kavənaṅnira mpu riṅ patapan, apan uvus <app><lem wit="#A #C #B">kr̥tānugrahanira</lem><note>Or
emend <foreign>kr̥tānugraha sira</foreign>? See other examples in <foreign>Agastyaparva</foreign>
where we have -nira instead of expected sira.</note></app> denira rahyaṅta saṅ apūrbvacakra
<app><lem wit="#B #C">riṅ</lem><rdg wit="#A">ri</rdg></app> mḍaṅ, tlas karuhun ikaṅ
saṅaskāranira ri saṅ hyaṅ śivopakaraṇa, brata, <!--#C has śivopakaraṇa-brata--> <app><lem
wit="#A #B">tapa</lem><rdg wit="#C">tama</rdg></app>, samādhi, i kaləpasaniṅ <app><lem
wit="#A #B">pāpanikaṅ</lem><rdg wit="#C">pa:ma</rdg></app> sarva-janma mānuṣa kabeh,
</p>
</div>
<div n="15" type="chapter" xml:id="rsisasana_16">
<head type="editorial" xml:lang="eng">Curse section</head>
<p xml:id="rsisasana_16.01">
kunaṅ yan hana humambaha ikaṅ *kinohutakənira rahyaṅta kaṇḍyavan, va<pb edRef="#A"
n="10v" break="no"/>stu <app><lem wit="#B">laṅghyana ri</lem><rdg wit="#A #C">laṅghyanara</rdg></app>
ājñā pāduka rahyaṅta ika, salviraniṅ jagat-upadrava təmahanya. <!--sandhi not applied
in jagad-upadrava-->
</p>
<p xml:id="rsisasana_16.02">
indah ta kita kamuṅ hyaṅ pañcamahābhūta, kuśika, garga, metri, kuruṣya,
<app><lem type="norm">pātañjala</lem><rdg wit="#B">pratañjala</rdg><rdg wit="#A
#C">patañcala</rdg></app>,
sikəp bvaṅakən iṅ ākāśa, səmpal <app><lem wit="#A #B">sulambitakən</lem><rdg wit="#C">pulambitakən·</rdg></app>
<app><lem wit="#A #C" rend="hyphenright">sarva</lem><rdg wit="#B">sarvasarva</rdg></app>sandhiny
avaknya, riṅ bhūta kabeh, yan pareṅ alas dmakən iṅ macan,
sahutən <app><lem wit="#A #B">iṅ ulā magə̄ṅ</lem><rdg wit="#C">iṁ lama:gəṁ</rdg></app>,
paṅanən deniṅ rākṣasa, yan mariṅ <!--make a note in introduction that both forms mariṅ
and mareṅ are encountered in the same context, and make argument as to the state of
the language.--> təgal sambərən iṅ gəlap tan pahudan, sahutən iṅ ḍəṅən, paṅanən deniṅ
vvil <app><lem wit="#B">si pamuṅvan</lem><rdg wit="#A #C">sapamuṅvan·</rdg><note>Compare
with four inscriptions of Sindok’s time: Alasantan (plate 4, l. 6: <foreign>sampalann
iṁ rākṣasa paṅananniṁ vvīl· si pamuṅvan·</foreign>), Linggasuntan (face C, l. 36-37:
<foreign>sampallan dening<!--check gdoc--> rakṣasā paṅananniṁ vuṅgal si pamuṅvan</foreign>),
Kampak (face C, l. 13: <foreign>sampalann iṁ rākṣasa, paṅanann iṁ vuIl si pamuṅuAn</foreign>),
and Paradah I (2b11: <foreign>paṅananniṁ vuIl· si pamuṅuAn</foreign>).</note></app>,
yan mariṅ tasik labuhakneṅ samudra, yan mareṅ lvah <app><lem rend="check" type="norm">labuhakən
iṅ</lem><rdg wit="#A #B #C">ləbvakəniṁ</rdg></app> ravuhan<!--or: <app><lem wit="#A
#B">ravuhan</lem><rdg wit="#C">rahuhan</rdg></app>-->,
alapən de hyaṅ daləm air, cakəpən iṅ <!--#C has i, not iṅ, like in many instances-->
vuhaya, saṅhapən iṅ <app><lem wit="#B">tuviran</lem><rdg wit="#A #C">kuviran·</rdg></app>,
yan iṅ havan hanaṇḍuṅa ruyuṅ āvuk, praṅən iṅ abət <!--praḥṅən #C-->, <app><lem wit="#B">patyana</lem><rdg
wit="#A #C">matyana</rdg></app> deniṅ amūk, *<app><lem type="norm">śaṅkuhən</lem><rdg
wit="#A #B #C">saṅkuhən</rdg><note>There is no verbal form in the entry s.v. <foreign>śanku</foreign>
1 (<q>a particular kind of weapon</q>). The passive irrealis form used here is spelled
with an <foreign>h</foreign>, which serves to bridge the hiatus between base and suffix
<foreign>-ən</foreign>.</note></app> <!---->iṅ curik, yan lumaku riṅ vṅi tvəkən iṅ
<app><lem wit="#A #B">maliṅ</lem><rdg wit="#C">mali</rdg></app>, sahutən deniṅ ulā
biṣa,
</p>
<p xml:id="rsisasana_16.03">
<app><lem type="norm">saparananyānəmva pāpa</lem><rdg wit="#A">sasarana:nya:n mapa:pa</rdg><rdg
wit="#B">saparananyannəmva papa</rdg><rdg wit="#C">sasarakanyan mapa:pa</rdg></app>,
<app><lem wit="#A #B">sapolahnyānəmva</lem><rdg wit="#C">sapolahnyanḍa</rdg></app>
duhkha, <app><lem wit="#A #B">anəmva</lem><rdg wit="#C">hanḍa</rdg></app> sarva-roga,
busuṅa, <app><lem type="norm">vuḍuga</lem><rdg wit="#A #C">huḍuga</rdg><rdg wit="#B">vuduga</rdg></app>,
tan pānaka, <app><lem wit="#A #B">bisuha</lem><rdg wit="#C">biḍuha</rdg></app>, <app><lem
wit="#B">tuliha, lumpuha</lem><rdg wit="#A #C">lumpuha, tuliha</rdg></app>, <del>piṅsaptavimba</del>
pātaka, <app><lem wit="#A">piṅsaptāṅjanma</lem><rdg wit="#B">piṅsaptanjanma</rdg><rdg
wit="#C">piṁsaptaṅtanma</rdg></app> amaṅgiha roga sadakāla, təka riṅ <app><lem wit="#A">atra-paratra</lem><rdg
wit="#C">atrapatra</rdg></app><!--Check in Or. 9373, riṅ ahatra paratra ni janmanya
sovah, ṅka ta yan katon cihnaniṅ papanya, apa lvirnya, vuṅkuk,
vudug, vuta, ajan, edan, lara-laran, busuṅ, tuli, bisu.-->, tan <app><lem type="emn">panəmuhenak</lem><rdg
wit="#B">panəmu inak</rdg><rdg wit="#A #C">panəmu hinik·</rdg></app> janmanya, maṅkana
tinəmunikaṅ vvaṅ laṅghanāṅruddhā ājñā pāduka rahyaṅta saṅ pūrbvacakra riṅ məḍaṅ, yan
caturjanma aṅruddhā dharma, astu ləburāvu təmahanya.
</p>
</div>
<div xml:id="rsisasana_17"><ab xml:id="rsisasana_17.01" type="colophon">iti <app><lem
wit="#A #B">saṅ</lem><rdg wit="#C">sa</rdg></app> hyaṅ <app><lem wit="#A #C">r̥ṣiśāsana</lem><rdg
wit="#C">R̥ṣiśa:śana <!--<lb/>--><del>Irika: divaśa rahyaṁta ri mḍaṁ, Ampu sidḍa pa:ṇḍita,
makon· kumayatnakna, ri kadeyakna hikanaṁ janma manuṣa,</del></rdg><rdg wit="#C">R̥śiśa:śana</rdg><note>The
fact that the scribe has cancelled the extra text in <ptr target="#A"/> reinforces
my impression that it is an interpolation. </note></app></ab></div>
</div>
<div type="translation">
<p/>
</div>
<div type="commentary">
<p/>
</div>
<div type="bibliography">
<p>Draft edition and TEI encoding by Marine Schoettel (2019–2022). Revisions by
Arlo Griffiths & Timothy Lubin.</p>
<listBibl type="bibliography">
<bibl><ptr target="bib:Naerssen1976_01"/></bibl>
<bibl><ptr target="bib:Casparis+Mabbett1992_01"/></bibl>
<bibl><ptr target="bib:Damais1970_01"/></bibl>
<bibl><ptr target="bib:Holle1867_01"/></bibl>
<bibl><ptr target="bib:SalehDanasasmita+AnisDjatisunda1986_01"/></bibl>
</listBibl>
<!-- <listBibl type="editions">
<bibl/></listBibl>-->
</div>
</body>
</text>
</TEI>