The Saṅ Hyaṅ Sasana Mahaguru or ‘The Holy Instruction of the Great Teacher’
edited by Aditia Gunawan
Current Version: draft, 2024-10-30ZStill in progress – do not quote without permission.
List of Witnesses
- A: Perpustakaan Nasional Republik Indonesia, Jakarta, L 621
- Physical Description: This manuscript consists of 36 folios of lontar leaves, each measuring 34.3 × 3 cm, four lines per folio. The sequential order of the folios has been disturbed. The foliation, running from 1 to 34, is indicated by Old Sundanese numerals placed in the left margin on the verso side. The state of preservation of this manuscript is relatively good, although it contains two cracked leaves.
- Hand Description: A significant palaeographic feature in this manuscript is that use of panolong (vocalization o) is extremely rare. The scribe rather tends to use the pasangan va. Thus we find words spelled bvagvah instead of bogoh ‘like to’, bvaraṅ instead of boraṅ ‘fear’, cvacvaoan instead of cocooan ‘livestock’, and many other examples.
- History: This manuscript comes from Bandung and was given by the regent of Bandung, R.A.A. Wiranatakusumah IV circa 1875 (ROD 1914: 41; cf. Munawar Holil & Aditia Gunawan 2010).
- B: Ciburuy Hermitage, Garut, West Java, Kropak 26 peti 1c
- Physical Description: This manuscript consists of thirty-five lontars measuring 26 × 3 cm, four lines per folio. The majority of the folios are damaged.
- Hand Description: Written in Old Sundanese script.A rather unusual feature is the use of pasangans such as ba, ma, and sa which are rarely found in the manuscripts written in Old Sundanese script.
Metadata of the Edition
- Title: The Saṅ Hyaṅ Sasana Mahaguru or ‘The Holy Instruction of the Great Teacher’
- Text Identifier: DHARMA_CritEdSasanaMahaguru
- Edited by Aditia Gunawan
- Copyright © 2019-2025 by Aditia Gunawan.
The project DHARMA has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement no 809994).
Encoded following the Guide for Encoding Manuscript-Based Critical Editions in the DHARMA Project.
1
Five Knowledges (pañca-vedani)
A:1vndəh saṅ hyaṅ sasana mahaguru ṅaran saṅ hyaṅ pustaka, sasana ma ṅaranya urut nu ti həla, maha ma nu ləvih ti ləvih ti na dunya, guru ma ṅaranna puhun ikaṅ rat kabeh.
Here is the name of the holy book: The Holy Instruction of the Great Teacher (Saṅ Hyaṅ Sasana Mahaguru). Sasana means the legacy of the ancestors, maha means more superior than the superior of the world, guru means the source of all the universe.
hana upadyanta kady aṅganiṅ manik anarga, lavan manik sarvesta, yeka puhuniṅ suka duka, hala hayu, byaktanya nihan, buh paksa, huniṅ təmən, daek mo kapalaṅ.
There is your analogy: like the priceless jewel and the most desirable gem, it is the source of the joy and sorrow, the bad and the good. Its explanation is as follows: world (buh),↓1 intention,↓2 knowledge,↓3 determination,↓4 total willingness.
Notes
↑1. msA has bvah, but I render it as buh since the context is quite clear that bvah is the earth prətivi. Cf. bvar for bur in SMG 1.4.↑2. I interpret paksa as ‘intention’, according to one of the meaning in OJ; see OJED, s.v. pakṣa IV.
↑3. In OS texts, for instance in for instance in KaPañ 6–7, we find that huniṅ is a verb ‘to know’: avakanən saṅ sisya, nu huniṅ sevaka darma “to be practiced by the disciple, who knows how to serve dharma”. but in this context it is clearly substantive.
↑4. Based on the explanation that təmən is related to fire, maybe it means determination. OJED does not record substantive meaning, but cf. anəməni ‘to be serious about, set about doing st. in real earnest (determinedly)’ (OJED, s.v. təmən).
kaliṅanya, buh ma saṅ hyaṅ prativi, basana dipahayu, diturunkən, ditaekkən, dicamahan, dicampuran, hantə susut hantə punduṅ, hantə gərah hantə bijah, kədə dəṅ laṅgəṅ ṅavakan na kaprativian, iya keh eta na avakənən saṅ sevaka darma.
The meaning is: The world is the Holy Earth. When it is beautified, degraded, upgraded, littered, mingled, it does not fall↓5 and it is not indignant, it is not weak↓6 and it is not restless,↓7 forcefull and firm in performing earthiness (kaprativian). That is indeed the thing that the servant of the dharma should practice.
Notes
↑5. The meaning of fall is taken from MdS, nyusutkeun ‘throw so. down forward on the ground’; tisusut ‘fall forward’. Cf Mal. susut ‘to decrease; to shrink’. It is different from OJ susut ‘entangled, confused.’↑6. I interpret gərah as ‘weak, powerless’ as in OJ. In MdS, it has a positive nuance ‘cheerful, buoyant, in high spirits; rejoice, glad, pleased, happy’.
↑7. bijah: in MdS dictionaries, mijah is considered as the base word. Clearly in OS we have the base word bijah ‘restless’.
paksa ma cai, alaənana ma, basana bijil ti huluna, teka bvar heraṅ tiis rasana, gəs ma hantə kavuruṅan, təka ri sagara, saA:2rkitu na turutanən saṅ sevaka darma.
Intention means the water. Its benefit is when it emerges↓8 from its upstream. It gushes clear, and it feels cool. Moreover, it also had no obstacles, reaching the ocean. That is what the servant of the dharma must emulate.
Notes
↑8. The word bvar is not in the dictionaries, but cf. MdS bur. ‘ant. for: hurry off, hasten away, scamper off, fly away, strew (flowers), scatter, sow (seed), sprinkle (sand), pour out, empty (contents of st.), etc’.huniṅ ma ṅaran aṅin, alaənana ma, basana mətu ti barat, teka hir tiis, lələs dataṅna ka avak uraṅ, gəs ma hantə kavuruṅanan, basana bijil mədəṅ di bvana, sakitu na turutanən, ku saṅ sevaka darma.
Knowledge means the wind. Its benefit is when it blows ↓9 from the west. It blows with coolness, and feels smooth on our bodies. Moreover, it will not be obstructed when it appears at the right moment in the world. That is what the servant of the dharma must emulate.
Notes
↑9. Like the word bvar, a single syllable word hir is also, following Hardjadibrata’s terminology, an anticipator. However, hir in this sense is not recorded in MdS dictionaries, but the present context makes clear that it refers to ‘air motion, wind etc’. Cf. MdS hiliwir, ngahiliwir ‘(come in) blowing softly (of the breeze, of the scent of flowers filling the air); humiliwir s.m. (in lit. lang.); (the root is used as ant.)’.təmən ta ma ṅaraniṅ apuy dəṅən gagaman, ti iña eta dipipakənakən ku nu reya, ku gəiṅna təmən.
daek eta ma ṅaranya, saṅ hyaṅ aditiya, basana mətu ti vetan, hantə kavuruṅanan ku mega, ku hujan, ku kukus, ku saṅhub, təka ri kulon, ku gəiṅ eka laksana, kitu keh na turutanən, ku saṅ sevaka darma, mulah mva iyatna-yatna di saṅ hyaṅ pasaṅkanan, nihan sinaṅguh pañca-vedani ṅaranya, pañca A:2vma vatək lima, ve ma cai, dani ma sapu ñere.
Willingness means the Holy Sun. When it rises from the east, it is not impeded by clouds, rain, smoke, and fog until it reaches the west, because of the concentration on one action only. That is what the servant of the dharma must emulate. We should not fail to be mindful toward the holy original cause. The following are called The Five Knowledges (pañca-vedani). ↓12 Panca means five, ve means water, dani means broomstick.
Notes
↑12. The word vedani ‘knowledge’ is probably being understood by the author as a neutral form of Skt. veda. Another possibility is that the author tends to relate vedani with the OJ compound, ve dani ‘clear water’, from OJ ve ‘water’, and dani ‘(of the mind) to become clear, no longer darkened by emotions, etc?’.2
Three Types of Precepts
ini siksa kandaṅ ṅaranya, siksa kuruṅ, siksa dapur, kaliṅanya, na siksa kandaṅ ma ṅaranna, sakuliliṅ sarira, jəṅjəəṅ ma na halvaan, halvaan si paṅhavanan, na si paṅluṅguhan, iña eta na iṅətkənən dəṅ uraṅ, maka iyatna-yatna, sugan uraṅ asup təpas, asup daləm, hantə ṅənah lamun hantə dayəhanana, ya siksa kandaṅ ṅaranna.
This is called the precepts for society (siksa kandaṅ), the precepts of religious groups (siksa kuruṅ), the root’s precepts (siksa dapur). The meaning is: the precepts for society are around yourself. To encounter↓13 the adultery, the adultery of ‘The Journey’ and of ‘The Sitting Place’. That is what we should keep in mind.↓14 Then let us be careful, in case we enter the yard, entering the inner place, it is not comfortable if we are not their inhabitants. That is called the precepts for society.
Notes
↑13. The initial reduplication form jəṅjəəṅ means ‘to encounter’, from jəəṅ ‘to see’. We find another variant jəjəəṅ in OS corpus. Cf. SKK 7.2.↑14. One would expect ku uraṅ instead of dəṅ uraṅ. This combination is unusual. However, cf. the attested use of conjunction mvaṅ in OJ (equivalent to OS dəṅ) as a mark of agent, e.g. in JS 19 kapāśa mvaṅ triguṇa ‘to be fettered by the trigunas’.
masa uraṅ paparan, hantə ṅənah palar cidəra ku paṅəsi huma sakalih, ku paṅəsi kəbvan sakalih, maṅkaṅuni hiris məbət cəli, lamun kacaṅ məbət taraṅ, ṅala tunda ṅala kantənan, nurunkən sadapan sakalih, hantə ṅənah ṅisiṅ di piṅgir jalan, sugan kaambə ku nu buṅah-baṅah, bisi kasumpah kapadahkən, ambu,A:3r ayah, paṅguruan, mulah mo make caṅcut paṅadua, sugan uraṅ pajəəṅ dəṅ gusti dəṅ mantri, mulah mo ṅidal, paṅadoṅkoṅkən, ya siksa kandaṅ ṅaranya.
When we are on a journey,↓15 it is not proper to commit a deceitful act because of the commodity of someone else’s farm, or someone else’s vegetable grove. Therefore, “hiris will smash the ear when the bean smashes the forehead”:↓16 to collect what people put down temporarily (tunda),↓17 to take something clearly owned by another,↓18 or to bring down someone else’s tap (sadapan). It is improper to defecate on the side of the road, for it would be smelt by those who are careless,↓19 for it is possible that you will be cursed and be blamed↓20 by mother, father, and teachers. We should not fail to wear loincloths and full attire; if we meet a gusti or a minister, we should be on their left and bow.↓21 Those are called the precepts for society.
Notes
↑15. The word paparan is from paran ‘destination’, meaning ‘to go, in journey’, cf. OJ apara-paran ‘to journey, wander abroad, roam’. This form is not recorded in MdS, however, some dialects have maparan ‘go to see so., going to look so. up’ (Hardjadibrata, s.v. paran). Cf. SKK 5.3.↑16. hiris məbət cəli, lamun kacaṅ məbət taraṅ “hiris will smash the ear when the bean smashes the forehead” seems to be an expression. It possibly refers to the cause and consequence of someone’s action. In MdS, hiris refers to various kinds of plant, ‘leguminous plant (s.m. kacang h., see kacang); ki hiris I k.o. shrub, Budleia asiatica Lour., member of the Loganiaceae (also called: ki kadal, ki kérését, ki monyényén); II (H.) k.o. shrub or small tree (wood useful for charcoal; also called: ki hurung). Since it is mentioned along with kacaṅ, I take hiris as a kind of nut.
↑17. In MdS, tunda, nunda means ‘put st. down temporarily (with the purpose of taking it up again later on the way); stop st. (work, case, subject) temporarily (with the intention of picking it up again at a later stage)’. Combined with the verb ṅala, I prefer to render tunda as a substantive.
↑18. In MdS, kantenan is a high (lemes) register of puguh ‘(adv) of course, certainly, sure, positive’; or is it a lemes register of kari ‘remain, residue’? If it is the case, then the alternative translation of ṅala kantənan would be ‘to collect the remains’.
↑19. The reduplicated form buṅah-baṅah is not found in dictionaries. MdS has balaṅah ‘careless’, probably from baṅah with infix -al-. The base word bangah, however, is not recorded in dictionaries.
↑20. The passive word kapadahkən is not found in MdS. Its occurrence is always with kasumpah ‘to be cursed’ in OS texts. I render it as equivalent to OJ amāda ‘to find fault with, judge harshly’, from the base vāda (OJED, s.v.). It should be noted that MdS also has ngawada ‘to criticize’.
↑21. The word paṅadoṅkoṅkən is clearly related to OJ joṅkoṅ ’squatting’. Cf. SKK 4.16. See the discussion on paN- -kən in Chapter 3. Cf. also MdS dongko vi. ‘bend the upper torso forward’, but MdS also has dongkong ‘id.’ mangdongkokeun ‘take a bent forward posture for so’.
siksa kuruṅ ma, sakarma dəṅ saṅ pandita, aṅgəs ma hantə ṅənah ṅarəsəh bənaṅ dihəəm, ṅarumpak saṅ hyaṅ siksa, lamun aṅgəs ñaho di vuku-vuku di na ləkər-ləkər, daṅda-daṅdi, sipat, galəṅ, paṅguratan, paṅguritan, paṅvaləran, paṅvatəsan, satapak hyaṅ brahma visnu, basa ṅavatəsan bvana, ya ta siksa kuruṅ ṅaranya.
The precepts of the religious group (siksa kuruṅ) are to be one action with the scholar. After all,↓22 it is not good to make trouble of which has been deliberated, violating the holy precepts. If we are aware of the sections (of the books) and their binding cords (ləkər-ləkər),↓23 their dandas,↓24lines (sipat), enclosures (galəṅ), their strokes, their compositions, their boundary, their limits, all the imprints of the God Brahmā and Viṣṇu when they delimited the world. That is called the precepts of the religious group.
Notes
↑22. Based on the context, aṅgəs ma here seems to mean ‘after all’.↑23. The reduplication form ləkər-ləkər is not attested in OS, but we find ləkər in OJ ‘coil, encircling rope (etc) to provide firmness’ (OJED, s.v.). I interpret it as an allusion to the binding cords on the palm leaf manuscripts.
↑24. The word daṅda-daṅdi probably refers to Sanskrit term daṇḍa or punctuation mark in writing. It seems to be a twin form. Cf. trəpti-trəptva on SMG 3.2.
na siksa dapur ma ṅaranna, ṅadapətkən puhun, ṅahusir taṅkal ku gəiṅ na bakti satiya, di saṅ pandita, ya siksa dapur ṅaranna, nihan sinaṅguh siksa kandaṅ ṅaranya, liṅ mahapandita.
As for the precepts of the root is to reach the core, to obtain the origin by one’s devoted and truthful mind toward the scholar. That is called the precepts of the root. Those are called the precepts for society,↓25 according to the great scholar.
Notes
↑25. One expected siksa kandaṅ, siksa kuruṅ, siksa dapur ṅaranya in this sentence. Probably manuscript is corrupted in this part.3
Ten Advancements (dasa-vrədi)
nihaA:3vn kayatna-yatna saṅ sevaka darma, pavuitan saṅ hyaṅ sastra, mala-murtinya ṅuni, katəkan maṅke.
As follows is what the servant of the dharma should be aware of, that is the original cause of the holy scripture,↓26 the form of stain↓27 in the past until present.
Notes
↑26. For the interpretation regarding the writing supports and instruments in manuscript production, see Aditia Gunawan 2015.↑27. Maybe mala-murti refers to the shape of the ink stains in the book? But mala can also mean ‘curse’, which in this connection probably displays the sacred nature of the book.
ndah ta pavuitan saṅ hyaṅ sastra, nihan lvirnya, sasurup saṅ hyaṅ srivaraditya, gumənti saṅ hyaṅ ratri, trəpti-trəptva pagave vesalaksana, tatva kala batari durgi, aṅrəguṅ ta jantra sri batara gana, sinamburatakən ri manusa madyapada, matəmahan ta ya gəbaṅ lavan lontar, tipuk divasa pupus gəbaṅ lavan lontar, tinut pinada pada, lvane lavan davane, tinitisan asta gaṅga vira tanu.
Here is the beginning of the holy scripture. Its form is as follows: after the sun↓28 had set, the night replaced it. Satisfaction and pleasure↓29 are the cause of the way of appearing, thanks to the reality of time of the Goddess Durgi. The God Gana’s instrument (jantra) trumpeted, so that it was sprayed towards humankind in the middle realm, and it turned into gebang and lontar. When the time came for the gebang and lontar to form young leaves, they followed precisely the same pattern with respect to their width and length, so that they could have asta gaṅga vira tanu applied.
Notes
↑28. The sun with the personification attribute is also found in SHH 24.6, śrīvikramāditya: hana maṇik sarveṣṭa sakārja paripūraka ṅaranya, cinaritakən ri carita kumara mvaṅ saṅ murti mvaṅ śrīvikramāditya.↑29. I consider trəpti-trəptva as a twin form, equivalent to OJ trəpti and trəpta, both mean ‘contentment, gladness, well-being; content, glad, pleased’ (OJED, svv.).
apa ta sinaṅguh asta gaṅga vira tanu, asta ṅaraniṅ taṅan, gaṅga ṅaraniṅ bañu, vira ta ṅaraniṅ panurat lavan panuli, tanu ṅaraniṅ maṅsi, tinulis de saṅ pandita, pinaca de saṅ apuṅguṅ A:4r tambah uni unine, vinaləran de saṅ kavi.
What is the asta gaṅga vira tanu? Asta means hand, gaṅga means water, vira means pen and brush, tanu means ink. They are used for writing by the scholar, for reading by one without knowledge to increase the range of the sounds, which is constrained according to the rules by the poet.
ṅuniveh cinaritakən ta dasa-purva, oṅ sarasvati tara-jñana cintamanik, kalunaṅ mataniṅ bayu, pamurtyan batara guru, batara saṅ sida panditatita ri ləmah, saṅ sida panditatita riṅ laṅit, kusika, garga, mestri, purusya, patañjala, mvaṅ bayu sabda hdap, ṅuniveh ikaṅ saṅ manon, apan saṅ hyaṅ ituṅ ika.
In the first place, the ten origins will be narrated. Oṅ Saraswati the excellence mind↓30 and the thought-gem. Let the eyes of God Bayu widely open. Let there be the embodiment of Lord Guru, the accomplished ancient masters↓31 from the earth, the accomplished ancien masters from the sky: Kusika, Garga, Méstri, Purusya, Patañjala; also breath, speech, and mind; let alone The Witness,↓32 for He is the one who counts.
Notes
↑30. The combination tara-jñana is unattested elsewhere. My interpretation of tara as ‘excellent’ is based on the meaning in OJ (OJED, s.v. tara 1).↑31. The compound panditatita is from pandita (Skt paṇḍita) and atita (Skt atīta) ‘former’.
↑32. On the interpretation of The Witness (Saṅ Manon), see chapter 11, §The God and The Soul.
nihan sinaṅguh dasa-purva ṅaranya, dasa ta ma nu sapuluh, purva ma na puhun, kayatnakən saṅ sevaka darma, liṅ saṅ pandita.
As follows are what are called the ten origins (dasa-purva). Dasa means ten, purva means the origin. Those should be taken notice by the servant of the dharma, according to the scholar.
rəp dəm, anuvartakən samijilnikaṅ carita, humənəṅ na rasa saṅ hyaṅ tuṅgal, na naha nu dimantraan eta, ah kena karah aiṅ ñaho dek mijilkən aksara, sastra muṅgu di na omas, sastra muṅgu riṅ salaka, sastra muṅgu riṅ tambaga, sastra muṅgu riṅ cudiga, sastra muṅgu riṅ bəsi, sastra muṅgu riṅ batu, sastra muṅgu riṅ paduṅ, sastra muṅgu riṅ pəjva, sastra muṅgu riṅ taal, sastra muṅgu riṅ gəbaṅ.
Postphone! All that emerges from the narrative (carita) should be followed; yet the essence of The One (saṅ hyaṅ tuṅgal) is inactive. For what purpose am I uttering this mantra? Well, it is because I know that I wish to produce letters: writing on gold, writing on silver, writing on copper, writing on knives (?, cudiga),↓33 writing on iron, writing on stone, writing on wooden strips, writing on bamboo (?, pəjva),↓34 writing on lontar,↓35 writing on gebang.
Notes
↑33. In BM 1565–1569, cudiga seems to refer to one of the metal materials, however, Noorduyn & Teeuw translate cudiga as ‘spout’: pañcuran tambaga sukla, caṅkorah salaka pirak, dituṅtuṅ ku cudiga, pesek dipopokan omas, pañimbəh undəm salaka “The bathing place is of light copper, with a silver basin, ending in a spout, a washing place coated with gold, its scoop a silver vessel”. I rather consider that cudiga is derived from Skt. churikā ‘knife’, with the interchangeability of /r/ with /d/ and /k/ with /g/, which is not extraordinary. I wonder if there is a semantic shift from a knife into a general material of metal like ‘steel’, since it is placed after copper and before iron↑34. The word pəjva could not be found in dictionaries. But this word may be related with OJ peñjor ‘bamboo pole decorated at the top’ (OJED, s.v. peñjor), the changement of vowels /e/ gt /ə/, while the omission of a nasal and the addition of final /r/ are imaginable. However, the connection with ləpihan which, according to Jákl (2016a), means ‘folded’ is also problematic. I do not exclude the possibility that pəjva may mean bark tree (daluwang), which is also used as a writing support for manuscripts.
↑35. Regarding the word taal (= lontar palm-leaf), we find several cases of the hiatus usage in OS which is comparable to long vowels in OJ counterpart: OS vaas vs. OJ vās, OS duum vs. OJ dūm. See chapter 3, §Phonology.
sastra muṅgu riṅ omas, diṅaranan prəmita mirah kañcana, hade rua hade gəsna, kena sui ditəndənan diña, sugan mo reya na ñaho, ña mana diturunkən dəi, sastra muṅgu riṅ salaka, diṅaranan ta ya kanaka, diturunkən dəi, sastra muṅgu di na tambaga, diṅaranan ta ya paripid, diturunkən dəi, sastra muṅgu riṅ cudiga, diṅaranan ta ya prəka, diturunkən dəi, sastra muṅgu riṅ bəsi, diṅaranan ta ya gotraka, diturunkən dəi, sastra muṅgu riṅ batu, diṅaranan ta ya tras pati, diturunkən dəi, sastra muṅgu riṅ paduṅ, diṅaranan ta ya salə, diturunkən dəi, sastra muṅgu riṅ pəjva, diṅaranaA:5rn ta ya ləpihan, sui ditəndən diña bisina bəki vahya, diturunkən dəi, sastra muṅgu riṅ taal, diṅaranan ta ya carik, aya eta mənaṅ utama, kenana lain pikabuyutanən, diturunkən dəi, sastra muṅgu riṅ gəbaṅ, diṅaranan ta ya cəməṅ, ini ma iña pikabuyutanən, ṅaranna saṅ hyaṅ ripta, ya sunya, ya ləpihan, ya mastra, ya lepa-karana, iya pustaka katuṅgalanana, nihan sinaṅguh dasa-vrədi ṅaranya.
Writing on gold is called ‘transcendent ruby and gold’; its form and its result is beautiful, for it may not be stored. Perhaps many do not know this, so once again it is passed down: writing on silver is called ‘silver’ (kanaka). It is passed down again: writing on copper is called ‘thin plates of beaten gold’ (?, paripih).↓36 It is passed down again: writing on steel is called ‘pressed’ (?, prəka).↓37 It is passed down again: writing on iron is called ‘family’ (?, gvatraka). It is passed down again: writing on stone is called ‘dead heirs’ (?, tras pati).↓38 It is passed down again: writing on wooden boards is called ‘a bench’ (salə). It is passed down again: writing on bamboo is called ‘folded’ (?, ləpihan), which may not be kept for it may cause danger. It is passed down again: writing on lontar is called incising (carik), indeed it has its virtues for it is not to be used for sacred texts (kabuyutan). Let’s go down again: writing on gebang is called black (cəməṅ), and this is for the sacred texts. For such texts referred to as manuscripts (saṅ hyaṅ ripta), the means for attaining emptiness (sunya), folded books (ləpihan), the weapons (?, mastra),↓39 the smearing (of ink ?, lepa-karana),↓40 these are the types of books enumerated one by one. Those are called ten advancements.
Notes
↑36. The word paripid seems to be related to Skt. paripīḍ ‘to press all round, press together, squeeze’. However, I interpret this word to be equivalent OJ paripih, meaning ‘thin plates of beaten gold’. Should it be better to emend it to paripih? However, the difference between OJ /h/ and OS /d/ is difficult to understand. Cf. Mal. pipih ‘thin and flat’.↑37. The interpretation of prəka as ‘to be pressed’ is tentative. I relate this word to OJ prək, maprək, umrək ‘pressed up close, to press against’.
↑38. The compound tras pati literally means ‘dead heirs’; I wonder whether this contains an allusion to the more durable nature of the inscription on stone and is intended for heirs?
↑39. My interpretation of mastra as ‘weapon’ is tentative, probably it should be read makastra? Cf. PM 41b makastra tanah ləpihan eñjiṅ mahas andon laṅu pañji
↑40. The activity of smearing (lepa-karana) probably refers to the smearing of palm leaves manuscripts as we find its practice in Bali nowadays? This combination is not found in OJ.
4
Three Defects (tri-mala)
carekna saṅ hyaṅ tuṅgal, na naha piənanana, saṅ hyaṅ pustaka ini, kena karah aiṅ dek ṅabijilkən carita, mətuna saṅ hyaṅ siksa guru, ti saṅ hyaṅ siksa.
The One said, “What is the purpose↓41 of this holy book? Because I know that I will produce the composition, being the emergence of The Teacher’s Precepts (Siksa Guru), from the holy precepts.”
Notes
↑41. The word piənanana, which I interpret tentatively ‘purpose’, is not found in MdS dictionaries and in the OS corpus at my disposal, but I wonder whether the semantic meaning is generated from the morphological process of pi- -ən meaning ‘things to be’ or ‘purpose’ and it becomes the base word piən with suffix -an and the enclitic -ana; cf. pikavihən ‘things to be sung’.ndəh nihan saṅ hyaṅ tri-kaya mandala parisuda ṅaranya, ini ma na timpalkənən, mulah dek mitəmən iña saṅ sevaka darma, na puhun avah-avuh, taṅkalniṅA:5v papa kalesa, vvitniṅ kaliyuga, hetuniṅ papa naraka, ṅaranna, tri-mala.
Here, as follows, is the pure circle of three bodily domains. This is what should be thrown out; the servant of the dharma should not follow that (i.e. tri-mala)↓42 — for it is the source of sadness, the origin of the sins leading to misery, the beginning of the kali’s era, the cause of the sins leading to hell — the three stains so it is called.
Notes
↑42. The allusion to the tri-mala can only be understood in the light of the source of this text, SiGu 8.3; cf. also SMG 4.3 below.guna, nihan lvirnya, ika sinaṅguh tri-mala ṅaraniya, kady aṅganiṅ gaṅsa lavan malam, tambaga lavan timah, apa ta yaṅkən tambaga lavan timah, kaliṅanya na tri-dusta, sabda tan yukti, ulah tan yukti, ambək tan yukti, ginavayakən sabda mahala, ulah mahala, ambək mahala.
As far as the categorizations are concerned, their comparisons are as follows: what is called the three defects is like bronze and wax, copper and tin. What is comparable to copper and tin? The meaning is the three evils: improper speeches, improper acts, improper minds. Evil speeches, evil acts, and evil minds are performed.
ini byaktana ulah mahala, notok, mokol, nəvək, mərəp, ṅadədəl, noñjok, ñaketrok, nampar, nampelaṅ, sakvehniṅ ləkas taṅan, ya ulah mahala ṅaranya.
These are the manifestations of the evil acts: flicking with the knuckle of finger, tapping, stabbing, punching, striking, knocking, hitting, slapping, spanking, all kinds of hand’s actions, those are called the evil acts.
sabda mahala ṅaranna, toroṅ gasoṅ tan pakarana, campəlak sabda, ñumpah, madahkən, ṅadudu, nəluh, ṅupat guru, sakvehniṅ sabda tan yukti, ya sabda mahala ṅaraniya.
The evil speeches are: furious and angry without reason, talking rudely, cursing, blaming, condemning, uttering black magic, backbiting the teacher, all kinds of improper speeches, those are called the evil speeches.
ambək mahala ma ṅaranya, kira-kira, budi-budi, ṅajərum, ṅagunaan, mijahətan, ṅanəluh, ṅaracun, hiri payogya, aṅgəs ma numpu, maliṅ, papañjiṅan, meor, ṅahadaṅ, siṅ savatək tan yogya, dipitvah dipihədap, ya eta ambək mahala, ya ta sinaṅguh tri-mala ṅaranya.
The evil minds are: plotting, pretending, slandering, using black magic, offending, bewitching, poisoning, being envious of what is right, including plundering, stealing, trespassing, infiltrating, way laying, anything that is improper is performed and intended, those are the evil minds. That is called the three defects.
nihan sinaṅguh tri-mala visesa ṅaranya, hana ya di saṅ prabu, rama, rəsi, disi mvaṅ tarahan, ini byaktana, aya ta kajəəṅ nu duka, dijual, dihulunkən, dirampas, dipaehan, ya ta sinaṅguh pañca-kapataka ṅaranya, samaṅkana sinaṅguh tri-mala visesa ṅaranya, liṅ saṅ pandita, 3.
As follows are three ultimate defects (tri-mala visesa), possessed by the king, the elders, the hermits, the ritual expert, the sailor. This is the explanation: there is someone seen in sorrow, then he is sold, enslaved, robbed, and murdered. Those are called the five sinful men, all such things are considered the three ultimate defects, according to the scholar, 3.
5
Ten Defilements (dasa-kalesa)
nihan muvah kayatna-yatnakna saṅ sevaka darma, ana ta dasa-kalesa ṅaranya, apa byaktanya, nihan silokanya, ndəh nihan yuktinya,
“This condition of defilement and sin having disappeared, and those who are afflicted having disappeared, they do great meritorious conduct.”
ka, vənaṅa ta kita, sumudakən ta dasa-kaA:6vlesa, yan dataṅ ri kita, nya doṣa, moha, lobha, məta, matsārya, abhimāna, mūrkha, kuhaka, sambhinnapralāpa, peśuna.
The meaning is: you should be able to purify the ten defilements. If comes to you, namely: vice (doṣa), ignorance (moha), cupidity (lobha), madness (məta), jealousy (mātsarya), arrogance (abhimāna), stupidity (mūrkha), cheat (kuhaka), idle talk (sambhinnapralāpa), calumny (peśuna).
ka, doṣa ṅaranya, puji-puji suka, puji-puji vihikan, puji-puji virya, ya ta sinaṅguh doṣa, ṅa, moha ṅaranya, tan sih ri padanya janma, lobha ṅaranya, bəki ñatu, bəki ṅinum, bogoh hees, hantə dek mitinəṅkən pirampesən, ya ta sinaṅguh lobha ṅaranya, reya nu dipitinəṅ, dipituah, dipikarma, iya lobha ṅaranya, məta ṅaranya, teka ivuh ku kabəṅharanana, ivuh ku kavijaksanaanana, ivuh ku kagunaanana, ivuh ku kañahona, ya ta sinaṅguh məta ṅaranya, matsārya, ṅa, timburuan manon rahayu, ñəəṅ nu rampes timburu, ñəəṅ nu suka timburu, ya ta matsārya ṅaranya, abhimāna ṅaranya, hamo dek ñikA:7rsa mitutur, ya abhimāna ṅaranya, mūrkha ṅaranya, hantə dek nututurkən induṅ bapa, paṅguruan, ya ta sinaṅguh mūrkha ṅaranya, kuhaka ṅaranya, añəṅguh pagaməl nu reya, sambhinnapralāpa ma ṅamaṅke-maṅke di na boganiṅ ṅaboga, di na bəṅharniṅ kabəṅharan, ya ta sambhinnapralāpa ṅaranya, peśuna ṅaranya, bogoh timburuan, bogoh mijəruman, aṅadu-ṅadu, ya ta sinaṅguh dasa-kalesa ṅaranya.
The meaning is: the vice (doṣa) is deeming oneself superior in happiness, deeming oneself superior in knowledge, deeming oneself strong, that is called the vice. Ignorance (moha) means not having affection toward fellow human beings. Cupidity (lobha) means addicted to eating, addicted to drinking, and continuously sleeping, and does not want to think of goodness, that is called cupidity. Having a lot of things to think of, something to carry out, something to act on, that is called cupidity. Madness (məta) is being difficult↓44 by his wealth, being difficult by his expertise, being difficult by his qualities, being difficult by his knowledge, that is called madness (məta). Jealousy (matsārya) is being jealous to see the welfare of others, jealous watching someone kind, jealous watching someone happy, that is called jealousy. Arrogance (abhimāna) means not willing to give lessons and advice, that is called arrogance. Stupidity (mūrkha) means not willing to obey mother, father, and teachers, that is called stupidity. Cheat (kuhaka) means to claim the work of others. Idle talk (sambhinnapralāpa) means constantly talking about the pleasure of those who have the pleasure, the wealth of those who have wealth, that is called idle talk. Calumny (peśuna) means easily to be jealous, easily to be deceitful, to provoke others. Those are called ten defilements.
Notes
↑44. The word ivuh is not found in OS texts, but it is clear from OJ ivuh ‘difficult’. In OJ, ivuh is attested in a later text, KHvj 1.58a: tuhv evuh təmah iṅ nagara (OJED, s.v. ivuh).- SiGu 9.2: ka, ḍosa, ṅa, puji-puji sukha, puji-puji vihikan, puji-puji vīrya, ya sinaṅguḥ doṣa, ṅa, moha ṅaranya, tan pagavaya sih ri paḍanya janma, jənəkiṅ paṅan inum bvat turu, tan akiṅkin hitāvasānaniṅ janma, ya drəmba, ṅa, lobha ṅaranya, kveh ulah tar sopacara, mātsarya, ṅa, timburu manon rahayu, abhimāna, ṅa, barya tamtam, mūrkha, ṅa, tar kolih ri viśeṣaniṅ janma, kuhaka, ṅa, aṅaku-akuniṅ aguṇa, sambhinnapralāpa, ṅa, aṅayam-ayam dr̥byaniṅ adr̥bya, mvaṅ śukhaniṅ asukha, peśuna, ṅa, bvat maṅjərum, ya ta sinaṅguh daśakleśa, ṅa, babadan hilaṅakna, ikaṅ kleśa maṅkana.
6
Ten Defects (dasa-mala)
nihan ta muvah sinaṅguh dasa-mala ṅaranya, nihan silokanya.
Furthermore, the following are called the ten defects (dasa-mala). As follows is the verse:
vigatah maladuhkhinaḥ, kurvanti kuśalam mahat| gavayakən sutəm citəm, budi hiyəm maguh narakəm |
ka, venaṅa takari kita sami bataṅ marakarma, yan dataṅ ri kita, marakarma, ṅaranya, supta, bhaya, tandri, kleda, lajjā, rāga strī, paradāra, bhakṣabhojana, kuṭilaviveka.
The meaning is: would you have the same probability of misfortune (marakarma), if it comes to you? Misfortune means sleep (supta), fear (bhaya), laziness (tandrī), irresolution (kleda), shame (lajjā), lust for women (rāgastrī), adultery (paradāra), eating of food (bhakṣabhojana), dishonest consideration (kuṭilaviveka).
ka, supta ṅaranya, bəki hees, kalipikən mitañakən pirampesən, dəṅən na piutamaənana soraṅan, kalipian miguna na ṅənah tinəṅ, dəṅ micarek na rampes di nu reya, ya ta sinaṅguh supta ṅaranya, bhaya ṅaranya, boraṅ mitañakən maneh, boraṅ naña ja ṅarasa maneh kolot, boraṅ micarek na rampes, ya ta bhaya ṅaranya, tandri ṅaranya, mumulan naña ja ṅarasa maneh irəg, mumul miguna na ṅənah hədap dəṅən micarek na rampes ka nu reya, ya tandri ṅaranya, kleda ṅaranya, takut miguna na ṅənah tinəṅ ka nu reya, takut mitañakən maneh, ya kleda ṅaranya, lajjā ṅaranya, supən naña ja ṅarasa maneh irəg, supən bakti ja ṅarasa maneh kolot, supən bakti ja ṅarasa maneh bəṅharA:8r, ya ta lajjā ṅaranya, rāga stri ṅaranya, bogoh dek suklasvanita dəṅ hayaṅ dek bəṅhar, rāga strī ṅaranya, paradāra ṅaranya, hayaṅ di rara hulanjar, astri laraṅan sakalih, ya paradāra ṅaranya, bhakṣabhojana ṅaranya, tan hana magavay hayu, ya bhakṣabhojana, ṅa, bogoh ñatu, bogoh ṅinum, dəṅ hjə kena kabəkina dituvukan na sad-rasa, ya ta bhakṣabhojana ṅaranya, kuṭilaviveka ṅaranya, dimaṅke-maṅke dek miguna na ṅənah hədap dəṅən micarek na rampes ka nu reya, ya ta sinaṅguh dasa-mala ṅaranya, liṅ saṅ pandita.
The meaning is: sleep (supta) means continuously sleeping, forgetting to ask what is the good and the best for oneself, forgetting to occupy oneself with the good mind, and speaking the goodness to many people, those are called sleep. Fear (bhaya) means being afraid to ask for oneself, being afraid to ask because he feels senior, and being afraid to speak goodness, those are called fear. Laziness (tandrī) means being lazy to ask because he feels ignorant, being lazy to act with a joyful mind, and to speak of goodness to many people, those are called laziness. Irresolution (kleda) means being hesitant to act with good mind to the people, being hesitant to ask about oneself, those are called irresolution. Shame (lajjā) means he finds it difficult to to ask because he feels stupid, he finds it difficult to render service because he feels senior, he finds it difficult to render service because he feels rich. Lust of women (rāgastrī) means being keen on desiring to have an intercourse and wish to be rich, those are called lust of women. Adultery (paradāra) means desiring a widowed girl, the forbidden woman of other people, those are called adultery. Eating the food (bhakṣabhojāna) means he does not do the goodness; that is bhakṣabhojāna, namely, always eating, always drinking, †dəṅ hjə†,↓45 for his desire being fulfilled by the six tastes (ṣaḍrasa), those are called eating the food. Dishonest consideration (kuṭilaviveka) means to postpone to act with joyful mind and to speak the goodness to the people. Those are called the ten stains, according to the learned master.
Notes
↑45. I cannot reconstruct dəṅ hjə. Probably it should emend to dəṅ həjən, in the light of MdS heujeun ‘bowel motion’, in the sense of someone who is being too full?- SiGu 10.2: ka, supta, ṅa, bvat turu, katuron tumakonakna kaṅ hayu, mvaṅ viśeṣaniṅ janmanya, katuron ta maṅgavayakna enak ambək, mvaṅ mujarakna hayu ri paḍanya janma, bhaya ṅaranya, vədi-vədi tumakonakən hitāvasānaniṅ janma, vədi sevaka ri tuhanya, vədi ri ujar rahayu, tandrī, ṅa, luhya tumakonakna puṅguṅnya, luhya gumavay enak ambək, mvaṅ mujarakna hayu, ya tandrī, ṅa, kleda, ṅa, jrih gumavayakna enak ambək, jrih tumakonakna hitāvasānaniṅ janma, lajjā ṅa, eraṅ-eraṅ tumakonakna kapuṅguṅnya, eraṅ sevaka ri tuhanya, eraṅ sevaka deniṅ sukhanya, rāgastrī, ṅa, viṣaya harəp maṅrabi, mvaṅ harəp sukha, paradāra, ṅa, ṅalap estri laraṅan, bhakṣabhojana, ṅa, dr̥pta maṅanuṅgalakən kinabelan, kuṭila viveka, ṅa, hələm gumavayakna inak ambək mvaṅ mujarakna hayu ri paḍanya janma, məta, ṅa, avərə deniṅ sukhanya, avərə deniṅ prajñānya, avərə deniṅ paṅavruhnya, averə deniṅ guṇanya, ya məta, ṅa, babadan hilaṅakna ikaṅ ambək yan maṅkana denta. Cf. also Ślo 84.2.
7
Ten Hells (dasa-naraka)
nihan ta muvah sinaṅguh dasa-naraka, ṅa, ini byaktana, cəli, mata, iruṅ, letah, suṅut, kulit, ləṅən, payu, purusa, suku.
Again, the following are called the ten hells (dasa-naraka). This is its manifestations: ears, eyes, nose, tongue, mouth, skin, hand, anus, genital, feet.
ka, cəli ṅaranna, mulah salah deṅe, tereh vaṅvaṅ kapirəṅə, byaktanya haA:8vvar, coṅe, torek, cadaṅ, sakitu pipapaənana, di na taliṅa.
The meaning is: the ears↓46 should not hear wrongly, and quickly react↓47 when hearing something. The consequences are: having imperfect hearing (havar),↓48 purulent ear (coṅe), deafness, cadaṅ,↓49 those would be the miseries of the ears.
Notes
↑46. I interpret taliṅa as ‘ear’, following the meaning in OJ. This word rarely appears in OS, but is very productive in SMG. The meaning in other OS texts is unclear because it only appears as the name of a god: taliṅa jati (KaPaṅ 321). In MdS, talinga means ‘to watch’. In this paragraph, the author uses both OS cəli and OJ taliṅa.↑47. I consider vaṅvaṅ as an equivalent of OJ vavaṅ ‘directly, at once, straight away, forthwith’. However, I wonder whether it could be related to OS humarivaṅvaṅ ‘be worry’ = MdS hariwang ‘apprehensive, anxious, concerned, worried’?
↑48. The word havar is not recorded in MdS as an ear disease. In MdS, its reduplicated form hawar-hawar means ‘faintly audible (sometimes: visible), vague (of sounds coming from afar, also fig. of rumors etc.); (of so. ’s hearing) vague, indistinct, unclear’.
↑49. The word cadaṅ is unclear and is not found in the dictionaries. Probably related to Mal. radang ‘disease in severe form’?
mata ṅaranna, mulah sajəəṅ-jəəṅna, lamun ka hulañjar sakalih, astri laraṅan sakalih, lamun lain boga uraṅ, byaktana ma, pecak, bolor, putikən, ceaṅ, buta loroṅən, mata kotokən, bilas susuhən, sakitu pipapaənana, di mata.
The eyes should not look wantonly, for instance the widow of someone else, the forbidden woman of someone else, if they are not ours. The consequences are: being blind in one eye (pecak), poor eyesight (bolor), putikən,↓50 white spot in the eye (ceaṅ), color-blindness (buta loroṅən),↓51 night-blindness (mata kotokən), bilas susuhən,↓52 those would be the miseries of the eyes.
Notes
↑50. The word putikən is not recorded in MdS. This word is also attested in OJ SHK in the same meaning: kadyaṅgān ikanaṅ vvaṅ lara matan putikən, ramun matanya “like a man, whose eye is afflicted by putikən”. Probably related to Mal. putik ‘buah yang masih muda dan kecil’ (fruit that is still young and small) (Kamus Dewan, s.v.)?↑51. The disease buta loroṅən seems to be an equivalent with buta rorongeun in MdS. It is a kind of eye disease. Danadibrata defines buta rorongeun as ‘teu bisa ngabédakeun warna’ (can not differentiate the color) = Mal. buta warna.’ Dadan Sutisna showed me an earlier publication in the 20th century, that buta rorongeun refers to the person who is incapable of seeing during the night, but I am inclined to interpret it as color-blind in this context, since we have mata kotokən for night-blindness. Cf. SMG 14.2.
↑52. bilas susuhən: susuh is a kind of freshwater snail (lime is burned from the shells) (Hardjadibrata, s.v), while bilas in MdS only attested in the form bibilas ‘dessert’, probably the basic meaning is ‘to wash’, cf. Mal. cuci mulut. The relation between ‘wash’ and a kind of snail is strange. I am inclined to relate bilas with MdS balas ‘parasitic growth on the skin, cyst, outgrowth (three types are distinguished: balas bogo, balas bulé, balas reunghas); babalasan s.m.; (also) name of destructive rice-plant disease.’ From the context, I guess we should relate it with a kind of eye disease that resembles a snail?
iruṅ ma ṅaranna, gəra bogoh saambə-ambəna, lamun ṅambə biuk hapək, ku hañir, ku haṅit, teka dipake bumarəsin, ṅahubus, byaktana ma, mekmek, sakitu pipapaənana di na iruṅ.
The nose reacts quickly to all kinds of smell. If it smells stink, mouldy smell, rancid, burning smell, those provoke him to sneeze,↓53 to blow the nose (?, ṅahubus).↓54 The consequence is mekmek, that would be the misery of the nose.
Notes
↑53. The word bumarəsin is only attested in SMG, the possible base word is barəsin, which seems related to MdS bersin ‘to sneeze’, also in Malay ‘id.’.↑54. The meaning of ṅahubus ‘to blow the nose’ is a guess. This word is found nowhere in dictionaries, but it seems to be related to MdS ngahébos ‘struck against somewhere (in an outbreak of flames, heat radiation of a striking thunder flash or exploding gas, the hot breath of a demon, etc.)’ or Mal. (h)embus ‘to blow’.
letah ma ṅaranna, gəra bogoh sarasa-rasana, lamun ku bari ku tiis, ku bacin, ku hasəm, ku lada, ku paṅset, teka dipake usuh-asahan, byaktana ma, pirə, petal, cadel, sakituA:9r pipapaənana, di letah ṅaranna.
suṅut ma ṅaranna, bogoh dipake kumapaṅ-kapaṅ, heṅan dipake sacarek-carekna, maṅkaṅuni dipake ñumpah madahkən, ṅajak ṅapus ka sakalih, byaktana ma, sombeṅ, beṅo, dəda, sakitu pipapaənana, di suṅut.
The mouth is used to gripe, only to be used to talk and whine,↓57 and also to be used for cursing and blaming, inviting others to do deceitful acts.↓58 The consequences are: harelips, wry lips, open mouth disease (?, dəda),↓59 those would be the miseries of the mouth.
Notes
↑57. We find a base word kumapang in MdS, which means ‘talk while crying’. It seems that the base is kapaṅ. The reduplicated form kumapaṅ-kapaṅ seems to mean ‘talk and whine’.↑58. I interpret ṅajak ṅapus as ‘inviting others to do deceitful acts’; cf. OJ aṅapus ‘to deceive’ (OJED, s.v. apus, aṅapus 4).
↑59. The meaning of dəda is dubious. I relate this word to Mal. dedah ‘exposed, opened, reveal’ but the meaning in the context of disease remains obscure.
kulit ma ṅaranna, bogoh saprasa-prasana, lamun ku panas ku tiis, ku meraṅ ku atəl, dipake gulaṅgasehan, byaktana ma, tibar, bisul, boloṅən, radaṅ, kuris, beaṅ, saukur balas galigata, sakitu pipapaənana, di kulit.
The skin is used to touch wantonly. If it is affected by hot, cold, itchy, tingling, then it is tossed and turned. The consequences are: malignant boil (tibar), boil (bisul), foot-sole skin disorder (boloṅən), skin rash (radaṅ), smallpox (kuris), reddish skin (beaṅ),↓60 including cyste (balas) and itchy skin eruption (galigata), those would be the miseries of the skin.
Notes
↑60. The word beaṅ ‘reddish skin’ is equivalent to OJ vyaṅ ‘reddish colour’. Cf. the expression MdS biang karinget, also Mal. biang keringat.ləṅən ma ṅaranna, bogoh dipake sacokot-cokotna, maṅuni boga sakalih, ka tatanəman sakalih, sañarah dipake mərəp, nəvək, notok, mokol, nampar, ṅajambak, ñivit, ṅagətil, byaktana ma, keked, rempeṅ, buntuṅ, kəṅkəṅ, sakitu pipapaənana, di na ləṅən.
The hand is used to grab wantonly, especially the property of others, the plants of others.↓61 It is also used to clench the fist, to stab, to knock, to clasp, to slap, to pull hair, to pinch, to lash (?, ṅagətil).↓62 The consequences are bent fingers, arms that are stiff, cut off, and difficult to move. Those would be the miseries of the hand.
Notes
↑61. The preposition ka in ka tatanəman seems to indicate the direct object, because of the verb with motion cokot ‘to take’. We find several cases where the transitive verb of motion is followed by the preposition which functions to be the mark of a direct object, such as ṅala ‘to take, to collect’.↑62. The word gətil is probably related to MdS gitik ‘hit so./an animal (with a cane, whip, etc.), lash, whip; strike (the cymbals); impose st. on so. (a fine or a sentence); ngagitikkeun a. strike so. with st. (a cane etc.)’, or is it related to Mal. sentil ‘to flick’?
tumbuṅ ṅaranna, bogoh sahətut-hətutna, ṅisiṅ sagəsan-gəsanna, di piṅgir imah sakalih, sañarah dipake muak, byaktana kabəratan, tuju pañcar, kaliṅsir, uirən, sakitu pipapaənana, di tumbuṅ.
The anus↓63 is used to fart wantonly, to defecate wherever one wants, on the side yard of somebody else’s house, let alone let off a fart against someone. The consequences are constipation (?, kabəratan),↓64 diarrhea (tuju pañcar),↓65 bleeding anus (kaliṅsir), sediment (?, uirən).↓66 Those would be the miseries of the anus.
Notes
↑63. In MdS, tumbung means ‘germinating hole of a coconut; mouth of the vagina’. Rigg (1864) notes an interesting explanation: “Tumbung, pudendum muliebre. In Malay Tumbung means: the seed of plants, evidently from Tumbu, to shoot up. Thus the Sunda word will literally convey the idea of the place whence the human race springs. In Malay also Crawfurd gives Tumbung, prolapsus uteri vel ani. The final ng thus modifies the sense a little. Tumbong in Malay also, Marsden, page 81, is a hole in the surface of anything hollow; a vent or spile-hole; the anus. Tumbong kalapa, the hole in a cocoa-nut from whence it sprouts”. Not in OJ.↑64. kabəratan: in MdS, one of the meaning of kabeuratan is ‘to defecate’, it is a lemes register of ngising. My tentative interpretation ‘constipation’ is based on the context.
↑65. I interpret tuju pañcar as diarrhea, based on the connection of tuju and pancer in MdS. In MdS, tuju means ‘(as the first member in the popular name of certain mostly connected with magically caused-sickness or afflictions); tuju deleg (O.) sickness that comes out in stomach pain and an inclination to vomit; tuju rancah s.m. fluid loss shortly before giving birth; (O. also mentioned: tuju rawayan, tuju roroké)’. The word pañcar seems to be equivalent to MdS pancer ‘cascading, shoot out’.
↑66. uirən: in MdS, uwir means ‘torn piece (of paper, material, etc.); short note (accompanying letter, temporary license in lieu of the original, et.); sauwir a (torn) piece, etc., a leaf of paper’; cf. MdS cewir, ewir ‘id.’. In the context of stomach disease, probably it refers to urine sediment, but it remains a hypothesis.
purusa ma ṅaranna, bogoh sakiih-kiihna, sañarah tu dipake ṅambah lanaṅ vadon, papañjiṅan, kapiadi, kapilañcək, kapisuan, kaponakan, byaktana ma, burut, petot, lañjo, halaṅ visaya, pəluh, sakitu pipapaənana, di purusa ṅaranna.
The genitals are used to pee wherever one wants. They are also used to seek boys and girls, transgress with younger siblings, elder siblings, children of younger siblings (suan), children of elder siblings (kaponakan). The consequences are hernia (burut), deformed genitals (petot), lañjo (?),↓67 impaired sexual desire (halaṅ visaya), impotence (pəluh). Those would be the miseries of the genitals.
Notes
↑67. The meaning of lañjo is unclear, but it is attested in OJ among the kinds of defects or diseases. Cf. Kuñj 63.19: kəḍi, kumiṅ, lañjo, kasesih, ayan, edan. This context makes clear that it refers to a kind of genital disease. However, in MdS the similar word lanjung meand ‘light in the head, dizzy, giddy, confused’.suku ta ma ṅaranna, bogoh dipake satiñcak-tiñcakna, saləmpaṅ-ləmpaṅna, maṅkaṅuni lamun ṅaler ṅidul ṅulon ṅetan, lamun titarum tipagut, tuluyA:10r dipake nejeh, byaktana ma, lisuh, patəh, añjiṅən, caniran, sakitu pipapaənana, di suku ṅaranya.
The feet are used to step wantonly, to walk carelessly, for instance when you walk to the north, south, west, east; if the feet happen to stumble, bump, or if they are used to kick. The consequences are weak feet (?, lisuh),↓68 broken feet, dog-like feet (?, añjiṅən), feet with outgrowth (?, caniran).↓69 Those would be the miseries of the feet.
Notes
↑68. The translation of lisuh as ‘weak feet’ is tentative. I interpret this word as an equivalent of MdS lusuh ‘decreased, diminished, lessen, decline (of physical strength)’.↑69. In MdS, canir means ‘buttress (boardshaped running outgrowth below the trunk of certain trees like the canary and ficus etc.; of which disc-wheels were made in the past)’. I guess that caniran refers to a kind of foot disease like a plantar fibroma (a fibrous knot, or nodule, in the arch of the foot).
nihan sinaṅguh dasa-naraka ṅaranya, kayatnakəna saṅ sevaka darma, hayua pinintuhu ika.
Thus are what are called the ten hells. The servants of the dharma should pay attention, those actions should not be followed.
8
Five Objects of attention (pañca-iyatna)
nihan sinaṅguh pañca-iyatna ṅaranya, ndah ya nihan silokanya.
As follows are the five objects of attention. How so? The verse is as follows:
“Non-anger, obedience to the teacher, purity, moderation in food, and non-inattentiveness are the five well known as particular commandments.”
ka, akrodho ṅaranya, tan dadi ikaṅ saṅ sevaka darma, mitonakən krodanya riṅ harəpən saṅ matuha, maṅkaṅuni di nu reya, āhāralāghavam ṅaranya, teka sumari sumarəmbah, hantə ṅənah basa ñatu basa ṅinum, di harəpən saṅ pandita, apramādaś ca pañca vaite ṅaranya, aya ta nu dipikən ku sakalih, kəsit tuṅi diturutan, pituahənana, hantə dek mənaṅA:10v mitinəṅkən maneh, dəṅ hantə dek ñyar na pirampesənana, nihan sinaṅguh pañca-iyatna ṅaranya, 5.
The meaning is: akrodho means it does not happen to the servant of the dharma, that he shows his anger in front of the elder (teacher), let alone in front of all people. Āhāralāghavam means being unhurried↓70 in making preparations↓71 for the meal; it is improper to eat and to drink in front of the scholar. Apramādas ca pañca vaite means when there is something needed↓72 by others, his attitude follows the one who is short-tempered and surly: one doesn’t want to think about oneself, and does not want to seek what will bring goodness for oneself only. Those are called the five objects of attention.
Notes
↑70. I render sumari to mean ‘to wait, to postpone, unhurried, leisurely, passing away the time with’ according to the meaning in OJ (OJED, s.v. sari), not in MdS.↑71. My interpretation of sumarəmbah ‘to make preparation’ is based on an attested word in OJ sārəmbha (from Skt. sārambha ‘having made a beginning, ready to start, preparatory’). The term āhāralāghavam is related to the meal or food, so it seems that this is the meaning in this context.
↑72. The word dipikən seems to mean ‘to be intended, to be needed’, from pikən ‘intended for’. Cf. piənan in SMG 4.1.
- SiGu 3.2: akrodho, ṅa, tar dadi ika saṅ sevaka dharma, mentonakəna krvadhanya i harəpən saṅ guru, ṅuniveh i para sujanma kabaih, guruśuśruṣā ṅaranya, bakty anukul ta kita ri saṅ guru, tar madvah ri suku saṅ matuha, tuhu maṅkana yar hana pakvan saṅ guru, pariśuddha ta kunaṅ, kayatnakna ta ṅ trikāya paramārtha, ya ulah rahayu, śabda rahayu, ambək rahayu, advah parək kayatnakna ikaṅ trikāya maṇḍala pariśuddha mvaṅ daśaśīla, pañcaśikṣā, nihan kaśuśrūṣāniṅ maṅguru ṅaranya, śauca masəhan taṅan, yan gamələn taḍahən saṅ guru, ṅuniveh drabya hyaṅ saṅ paṇḍita, āhāralāghava, śīghra ta kitānaḍah, agəṅ kəpəl kāmakara śīghrānaḍah, hayva ta kita maṅkana, ya kukṣi pura ṅaranya, umapa pva deniṅ manaḍah kaliṅanya, ya ta prāṇa sadhāraṇa juga upajīvaniṅ umaṅən-aṅən saṅ hyaṅ hayu, nihan pañcaśikṣā, ṅa, kayatnakna saṅ sevaka dharma.
9
Four Means (catur-upaya)
nihan sinaṅguh catur-upaya ṅaranya, artanya nihan.
As follow are called the four means, as follows is the meaning:
“Writing, laughing, singing, yawning, and pure from the secret of fruit (?), shall not do in the front of the teacher”
ka, ālekhyam ṅaranya, hantə ṅənah uraṅ ñoker tanəh, nulis-nulis paduṅ, paṅluṅguhan sare di harəpən saṅ guru, hasitam ṅaranya, hantə ṅənah suməri sumarəmbah di harəpən saṅ guru sañarah ñiyar pikaulinanən di saṅ pandita, di nu reya, gītam ṅaranya, hantə ṅiduṅ, ṅavih, humaləaṅ, maṅkaṅuni mikonokən maneh bisa, prəña vijaksana, di nu reya, jr̥mbhanam ṅaranya, hantə ṅənah mikonokən maneh hanaaṅ poño, aṅgəs ma vərə səbəh, di harəpən saṅ pandita, maṅA:11rkaṅuni di nu reya, kadaranəm ṅaranya, hantə ṅənah uraṅ ṅogan humandəru, maṅkaṅuni kumuliat, di harəpən nu reya, śuddham ṅaranya, hantə ṅənah hura-hura, bobohoṅan, na gəiṅ lemek, phalarahasyam ṅaranya, hantə ṅənah bogoh mupulihkən bobogaan sakalih, na karotu gurumukhe ṅaranya, hantə ṅənah rumagodeh, na gəiṅ lemek, di harəpən saṅ pandita, nihan sinaṅguh catur-upaya ṅaranya, kayatna-yatna saṅ sevaka darma, hayva pinintuhu.
The meaning is: ālekhyam means it is improper if we scratch the ground, to write the board and the couch in front of the teacher. Hasitam means it is improper to laugh when starting activity in front of the teacher, and also to play around↓73 in front of the scholar and in front of all people. Gītam means not singing kiduṅ, kavih,↓74 to sing loudly, let alone to claim oneself skilled, expert, and wise in front of people. Jr̥mbhanam means it is improper to declare oneself thirsty and hungry, even though one is excessively full in front of the scholar, let alone of all people. Kaṇṭhāravāñ means, it is improper if we call someone out loud, and also to stretch oneself in front of the people. Śuddham means it is improper if the mind and speech are disturbing↓75 and false. Phalarahasyam means it is improper to mention the genitals↓76 of others. Na karotu gurumukhe means, it is improper if our mind and speech are careless (?, rumagodeh)↓77 in front of the scholar. These are called the four means. The servants of the dharma should pay attention, those actions should not be followed.
Notes
↑73. ñiar pikaulinanən ‘to play around’, literally means ‘look for things to play’. The circumfix pi- -ən from the secondary ka- -an in pikaulinanən form is rather rare in OS, but it is attested in SMG, for instance, pikabuyutanən.↑74. I consider kiduṅ and kavih as two distinguished method of singing. See chapter 4, §Genres.
↑75. For the interpretation of hura-hura, cf. OJ vurah and hurah, in which their derivatives mavurahan, ahurahan, pavurahan mean ‘tumultuous, with a confused noise and/or motion’. Cf. Malay hura-hara ‘disturbance’ and later development huru-hara. Another meaning of hura-hura in Malay is ‘having a good time, happy’, also ‘party’ which seems unlikely in this context.
↑76. In MdS, bobogaan literally means ‘(various) things that some one possess, possessions (collect.)’, but also an euphemism for ‘genitals or private parts’.
↑77. The interpretation of rumagodeh as ‘careless’ is a conjecture based on context, also by taking into account the phonological resemblance to MdS lalawodéh ‘careless, casual, off-hand (when working)’.
- SiGu 4.2: ālekhyam, ṅa, hayvānurat-nurat ləmah hayvānurat salə, ṅuniveh śarīranta, yan pasevaka ri saṅ guru, apan ya pinakavvaṅ sulakṣaṇa, agələm tumulis-tulis pupunya, yan paṅucap lavan saṅ guru, hasitam tan paguyvan-guyvan, ri harəpən saṅ guru, ṅuniveh abañvala, gītam tan paṅiduṅ, denya tan pamikvanvakən kavijakṣaṇaan, yar tan kinvan de saṅ guru, jr̥mbhanam tan paṅucap lapā varəg ri harəpən saṅ guru, kaṇṭhāravam, tan paṅhvab, †akadanəm† tan paṅulet ri harəpən saṅ guru, †sudəm† phalarahasyam tan paṅucap aṅkara ri harəpən saṅ guru, ṅuniveh mikvanvakən namaniṅ mañal hila-hila maṅkana, na karotu gurumukhe ṅaranya, nihan kaliṅanya, tar magavayakna saṅ sevaka dharma.
10
Five Explanations (pañca-byakta)
nihan sinaṅguh pañca-byakta ṅaranya, silokanya nihan.
The following are called the five explanations. As follows is the verse:
ka, selajanəm ṅaranya, ñapira ṅahantə-hantə, lamun lemek matiṅtimA:11v di harəpən nu kolot, suravile ṅaranya, ñapirakən maṅuni lemek matiṅtim, hantə make paṅabakti, ka saṅ pandita, dəṅ hantə ṅənah vədak-vədakan, kaambə ku nu reya, asvagatah kunaṅ, panatarga ṅaranya, hantə ṅənah ñusutan huntu, dəṅ masaṅgereṅ di harəpən nu reya, sudyacava ma ṅaranya, hantə ṅənah uraṅ niru-niru kaulinan həmpul mirus, praya saṅ magama ta ma, hantə ṅənah uraṅ padələ-dələ dəṅ saṅ hyaṅ kalih, maṅkaṅuni padu na muka, padələ-dələ bəṅət, ka nu karolot, maṅkaṅuni mupulihkən maneh ñatu ṅinum di harəpən nu reya, cevamasvateh ṅaranya, teka salah dipihdip dipiaṅən-aṅən, ka pada janma, cevamibuh ṅaranya, goce rua, goce tuah, hamo nurut pamagahaA:12rn, karmavidu ṅaranya, kəsit tuṅi hasəm baruṅut, ruṅsaṅ-ruṅsiṅ na pibudiən janma, cevayude ṅaranya, goce rua, goce tuahna, goce pupuna, sinaṅguh kanistaniṅ janma, ceva yude ṅaranya, suraṅ pragojak, bogoh ñocoo sabda pariambul ka sakalih, danakaləm ta ma ṅaranna, hantə dek haat karuña, heman pada janma, na aṅən-aṅən gəde kacəcəb, suprigrəhasta ṅaranya, gəde nu dipikahayaṅ, dipilemek aṅən-aṅən, dibaan lemek dimaṅke-maṅke, gəs ma hantə kasoraṅ, nihan sinaṅgah pañca-byakta ṅaranya, hayua pinintuhu ika, 5.
The meaning is: selajanəm means to be indifferent and denying when talking and deliberating in front of the elder teacher. Suravile means to be indifferent: especially when talking and deliberating, one does not apply good manners towards the scholar. Also, it is improper to use powders that are smelled by a lot of people, or when one welcomes (asvagatah kunaṅ) them. Panatarga means it is improper to brush teeth and to show teeth in front of people.↓79 Sudyacava means it is improper to imitate the play of actors (həmpul) and buffoons (mirus). Prayāsamāgama means, it is improper if we stare at each other with other people, let alone to be face to face, to be face to face with the elders staring at each other, also to claim to have been eating and drinking in front of people. Ceva masvateh means having wrong minds and intentions towards fellow humans. Ceva mibuh means having bad appearance, bad behaviors, and not following advice. Karmavidu means having a wrinkled face,↓80 being surly, wry-faced, sullen, or frowning↓81 when interacting with people. Ceva yude means having a bad appearance, bad behaviors, bad results,↓82 those are called the lowest among people. Ceva yude means beset with troubles↓83 by making a joke, being fond of playing with pariambul words toward others. Danakaləm means not willingly helping, having compassion, and love to fellow human beings. The mind is full of hate. Suprigrəhasta means having too much desire, talking about our intention, bring it to the discussion wishing to realize it quickly, although it will not be achieved. Those are called the five explanations (pañca-byakta), those actions should not be followed, 5.
Notes
↑79. On the word masaṅgereṅ, cf. MdS nyanggéréng (from sanggéréng) ‘show clearly (the teeth of man or animal)’. It is noteworthy that masanggéréng (prefix ma- + sanggéréng) does not exist in MdS.↑80. The word kəsit means ‘quick’ in MdS (cf. Mal. gesit), but does not seem to fit the context. Probably the meaning is ‘wrinkled (of face)’ (s.m. MdS kusut), a quasi-synonym of tuṅi ‘aloof, standoffish, surly, unfriendly’ = MdS tungi. Cf. one of the meanings of kesit in Mal. ‘berkerut (tentang kulit tubuh dan sebagainya) (wrinkled (about skin etc.)’.
↑81. The word baruṅut is a hapax, my interpretation is based on a similar word in MdS berengut ‘frowning, gruff (of facial expression), surly, grumpy, churlish, ill-mannered’.
↑82. The interpretation of pupuna as ‘his result’ is a guess. I take it from the verbal mupu ‘to collect, to take’, and a substantive form pupu is expected to have a meaning ‘result, something to be taken’. Or should it be emend to pupulihna ‘his words’?
↑83. The word suraṅ is not found in MdS and OJ. However, MdJ has surang ‘beset with troubles’ which is suitable to the context.
- SiGu 4.3: ka, śalākāñjanam tan pacələkan ri harəpən saṅ guru, ri harəpən istri laraṅan, suravile tan pakrala-krala yar paṅucap ṅuniveh yan pasila, tan lepana, tan pavədakan, yar baturan saṅ guru, ṅuniveh mijil valaharnya panti asvāgata kunaṅ, dantagharsā, tan pasusur yan paṅucap lavan saṅ guru, adhyasta tar pahyasniṅ memen, agəṇḍiṅ kecaka, hārahataḥ tan pavaja savilah, prayāsamāgama, tan padələan lavan istri laraṅan, ṅuniveh istri saṅ guru, mava Ivak sama dagiṅ, tan paṅabhyāsa paṅan inum, ri harəpən saṅ guru, ya ika sinaṅguh dharmaśikṣā, ṅa, kayatnakna saṅ sevaka dharma.
11
Four Devotions (catur-paṅabakti)
nihan sinaṅguh catur-paṅabakti ṅaranya, silokanya nihan.
As follows are called the four devotions (catur-paṅabakti). The verses are as follows:
“Through which bad luck is left behind, having bowed down to the Lord of the Universe, I will recite the foot sole of the teacher.”
ka, gurutalam ṅaranya, hantə ṅənah gəra-gəra lemek matiṅtim di harəpən saṅ pandita, pravakṣyāmi ṅaranya, hantə ṅənah micarek karampesan di harəpən saṅ pandita, sañarah di nu reya, maṅuni induṅ bapa paṅguruan, mahayanəm ṅaranya, teka lipi mitinəṅkən maneh, hi tiṣṭhati ṅaranya, hantə ṅənah uraṅ tatap laṅguk ka nu karolot, durbhagahīne sarveśaṁ ṅaranya, teka lipi-lupa di nu harəp, hantə kapitinəṅ na pirampesən, griyapa praṇamyāsīt ṅaranya, ṅamaṅke-maṅke dek bəṅhar vaya-vaya, diboga hulun kuriṅ kavula vnaṅ-vnaṅ, gəs ma hantə kasoraṅ, ya praṇamyāsīt ṅaranya, nihan sinaṅguh catur-paṅabakti ṅaranya, liṅ saṅ pandita.
The meaning is: gurutalam means it is improper to speak and converse in haste in front of the scholar. Pravakṣyāmi means it is improper to talk about righteousness in front of the scholar, also in front of people, especially in front of mother, father, and teachers. Mahāyānam means that one forgets to think about oneself. Hi tiṣṭhati means it is improper if we look at the elders with arrogance. Durbhagahīne sarveśaṁ means that one forgets what is in front of him, does not think of things which bring goodness. Griyapa praṇamyāsīt means one wish to quickly get rich and have everything,↓84 i.e. to have servants, subordinates,↓85 workers, and livestock, and yet this wish is not fulfilled. Those are called the four devotions, as told by the scholar.
Notes
↑84. My interpretation of vaya-vaya as ‘have everything’ is based on the context. Cf. Mal. idiom orang berada (from the base ada = OS vaya), denoting ‘the rich people’.↑85. The word kuriṅ ‘servant, slave’, also spelled kuri in some OS texts. It is noteworthy that In MdS kuring is a 1st singular pronoun, but the meaning ‘servant’ is not attested in MdS. This word is unattested in OJ.
- SiGu 5.2: ini guru talapakan pravakṣyāmi, umucapan saṅ hyaṅ hayu, mahāyānam hyatisṭanti, atīta ya saṅ mahādhika, svagata maheśvara, hulun hadyan kaniṣṭha madhyamvattama, laki vadvan, ya vataṅakən sādhyanya saṅ hyaṅ hayu, vinarah ya ri guru talapakan rumuhun, apa [A:12v] dumehnya maṅkana, guru tan magave durbhaga, yan apa ikā, ya tinutakən ikaṅ guru talapakan rumuhun, sakābhyāsa praṇamyāsīt, tlas pva kita tumutakəna ikaṅ guru talapakan ri ki[B:20v]ta, praṇamya yātah səmbahən, səmbahən ṅaranya, pituhun.
12
Five Objects of Attention (pañca-prayatna)
nihan A:13r sinaṅguh pañca-prayatna ṅaranya, silokanya nihan.
As follows are called the five objects of attention (pañca-prayatna). The verse is as follows:
hīnavākyam siṅharupañ ca grahaste | gurusaṅghāsanam prətanəm, grəhaste nāmani mate.
ka, hīnavākyam ṅaranya, hantə ṅənah uraṅ micarek na rampes, ṅavuruk di harəpən nu kolot, siṅharupañ ca grəhaste ṅaranya, hantə ṅənah uraṅ kajəəṅ punduṅ tə suka, ku nu kolot, gurusaṅghāsanam ṅaranya, hantə ṅənah uraṅ gərah bijah suka grəjita, lamun kasampak di jalan, basa uraṅ ṅalasan ṅala kayu ṅala daun, diña uraṅ ṅaduṅkak teka kasampak ku saṅ pandita, maṅkaṅuni pahəla-həla ləmpaṅ, teka rəjəṅ maṅka dinapak maya saṅ matuha, tə ṅənah uraṅ, prətanəm ṅaranya, hantə ṅənah ṅambəan tadahən saṅ guru, maṅkaṅuni make papakaraṅan saṅ pandita, ṅala savenan ṅala tunda, grəhaste namaniṅ mate ṅaranya, hantə ṅənah uraṅ ñəbut ṅaran ambu, ayah, ṅuni paṅguruan, maṅkaṅuni na matuha, sañarah ṅaran saṅ prəbu, rama, rəsi, disi, tarahan, nihan sinaṅguh pañca-prayatna ṅaranya, liṅ saṅ pandita, 5.
The meaning is: hīnavākyam means it is improper to speak of goodness, to teach in front of the elder teacher. Siṅharupañ ca grahaste means it is improper that we are seen angry by the elders and showing dislike. Guru saṅgasanəm prītam means it is improper if we shot that we are happy, frolicking, joyful and pleased↓86 when we are on the street, or when we go to the forest to take trees and leaves, and we sit there with legs wide,↓87 then we are seen by the scholar. Also, it is unpleasant for us to be ahead in walking, and to be in the shadow of the elders.↓88 Prətanəm means it is improper to smell the food of the teacher, let alone to use the utensils of the scholar, to take marked properties (savenan), and to take stored properties. Grəhaste namaniṅ mate means it is improper to mention the name of mother, father, as well as the teacher, and especially the elders, not to mention the name of king, village elders, hermits, ritual experts (disi), and sailors (tarahan). Those are called the five objects of attention (pañca-prayatna), according the scholar.
Notes
↑86. I consider grəjita to be equivalent to OJ garjita ‘delighted, joyful, pleased, elated.’ (OJED, s.v.), from Skt. garjita ‘sounded, roared, bellowed; boasted, swaggered, vaunted’.↑87. The verb ṅaduṅkak seems to be equivalent with MdS ngadéngkak ‘spread the legs wide, sit straddling, sit with legs wide apart (like sitting on horseback, also of children carried on the hip: one leg at the front and one leg at the back)’. MdS has dungkak-déngkak, considered that déngkak is the base of intervocalic reduplication dungkak-déngkak, but in OS we find that the base duṅkak has an active form.
↑88. The interpretation of maṅka dinapak maya as ‘to be in the shadow of’ is reasonably clear from the context. However, the verbal form dinapak is unusual since the prefix di- in OS and MdS is intransitive. It is clearly a translation of anapak maya in SiGu 5.3. Another possibility is to emend this phrase to makadi napak maya, but the conjunction makadi is extremely rare in OS. It is only attested in Kebantenan inscriptions.
- SiGu 5.3: anāma tan kapaṅguh namaniṅ guru, hīnavākyam tan paṅucap saṅ hyaṅ hayu, tan upəta saṅ matuha, siṁharupañ ca grahaste, katvantān pintonakən krodha ri saṅ guru, tan dadi maṅkana, saṅ guru saṁghāsanam pr̥tatəm śumīghraa yan kapapag saṅ guru ri havan, ane kapaṅguh ri svadeśa kunaṅ, səmbahən ta saṅ guru, mvaṅ tan agəlis mavuvus ri saṅ guru, ṅuniveh tan paruhunan laku [B:21v] saṅ guru, tan pavurugan yan padyus, tan panapak maya saṅ guru, tan paṅhəban saṅ guru, tan paṅinum tvak saṅ guru, tan paṅambvan taḍahən saṅ guru, tan paṅaṅgva agəm-agəman saṅ guru, yan tan kinvan, len saṅka rika, tan pabaryan-baryan astri saṅ guru, anak saṅ guru, rāma tuha saṅ guru, pesi saṅ guru, kapvanakan [A:13v] saṅ guru, tagon-tagonan saṅ guru, tadinan saṅ guru, nahan sinaṅguh guru talapakan ṅaranya, kayatnakəna saṅ sevaka dharma.
13
Three Elements (tri-buta)
nihan sinaṅguh tri-buta ṅaranya, byaktanya nihan, hala tumimu halanya, vilut tumimu vilutnya, duka tumimu dukanya.
ka, hala ṅaranya goce, goce pisampakənana, ja goce nu dipiguna, vilut ṅaranya belot, belot pisampakənana, ja belot nu dipiguna, duka ṅaraniṅ risi, risi pisampakənana, ja risi nu dipiguna, nihan sinaṅguh tri-buta ṅaranya, kayatnakən saṅ sevaka darma, hayva pinintuhu ika.
The meaning is: hala means bad; that the outcome↓90 is bad because what has been practiced is bad. Vilut means crooked: that the outcome is crooked because what has been practiced is crooked. Duka means terrified: that the outcome is terrifying because what has been practiced is terrifying. Those are called the three elements. The servants of the dharma should pay attention, those actions should not be followed.
Notes
↑90. I interpret pisampakən as ‘outcome, what will be available or present’, from sampak ‘to be present’.14
Four Facifiers (catur-pasanta)
nihan sinaṅguh catur-pasanta ṅaranya, byaktanya nihan, cakra jalakuna, cakra jalapaksa, cakra sambarana, cakra taraṅgabahuA:14r.
As follows are called the four pacifiers (catur-pasanta). The following are its explanations: the formula of jalakuna, the formula of jalapaksa, the formula of sambarana, the formula of taraṅgabahu.
cakra jalakuna ma ṅaranya matapoe, pamahalana ka sarira, lamur, pecak, bilas, sakit mata, buta loroṅən, mata kotokən, hulap, cakra jalapaksa ma cai, mahalana ka sarira, gumigil panas tiris, cakra sambarana ma ṅaranna aṅin, mahalana ma ka sarira, beaṅ, galigata, pipisisan, siṅ savatək kasakit di kulit, cakra taraṅgabahu ma gunuṅ ṅaranna, mahalana ka sarira ma, riət hulu, ñəri bətəṅ, mədu, kavayaan, sakoeh sakit di jəro bətəṅ, nihan sinaṅguh catur-pasanta ṅaranya, kayatnakən saṅ sevaka darma, hayva ri rahaseya.
The formula of jalakuna is the sun. Things which cause miseries to the body are: weak vision, monocular blindness, bilas, eye disease, color blindness, night blindness, dazzlement.↓91 The formula of jalapaksa is the water. Things which cause miseries to the body are shivering↓92 and chills. The formula of sambarana is the wind. Things which cause miseries to the body are reddish skin, skin eruptions, skin fungal disease (?, pipisisan), every kind of skin disease. The formula of taraṅgabahu is the mountain. Things which cause miseries to the body are: headache, stomach ache, abdominal distention (mədu), abscess of the liver (kavayaan), every kind of disease in the stomach. Those are called the four pacifiers, that should be made of attention by the servant of the dharma, and should not be kept secret.
15
Five Misfortunes (pañca-kapataka)
nihan sinaṅguh pañca-kapataka ṅaranya, byaktanya nihan, duka saṅka riṅ buta, duka saṅka riṅ devata, duka ku na tri-bvana.
As follows are called the five misfortunes. These are the explanations: sorrow from the elements, sorrow from gods, sorrow from three worlds.
duka saṅka riṅ buta ma ṅaranya, paeh disantok oray, dipanah gəlap, disaṅgut buhaya, katiṅgaṅ paṅpuṅ, dirontok mauṅ, paeh diprəraṅ, dihadaṅ, dipuuk, paeh ragrag, sakoehniṅ bajra di pəraṅan, ya duka saṅka riṅ buta ṅaranya.
The sorrows from the elements are: died from being bitten by the snake, being struck by lightning, bitten by the crocodile, crushed by branches, devoured by the tiger, death in battle, intercepted, attacked by many enemies, died of falling from above, by all kinds of weapons in the battle. That is called the sorrow from the elements.
- SiGu 13.2: kaliṅanya, yan kita kəna ku na upadrava, ku na pañcamahabuta, pati disantok oray, dipanah gəlap, disaṅgut buhaya, katiṅgaṅ paṅpuṅ, dirontok mauṅ, pati dipraṅ, dihadaṅ, dipuuk, pati labuh ti na luhur kai, ditumpu, pati dikəndat, sakvehniṅ bajra, pati di papraṅan, ya duka saṅka ri buta ṅaranya.
duka saṅka riṅ devata ma ṅaranya, tajam bətəṅ, sakit nirisan, riət hulu, sakit mata, jaroṅən, sumbilaṅən, buyan, mədu, panas tiris, ya duka saṅka riṅ devata ṅaranya.
duka saṅka riṅ sarira ma, pecak, beṅo, sombeṅ, buta, tuli, beaṅ, rumpuṅ, tugəl, ya duka saṅka riṅ sarira ṅaranya, duka kunaṅ tri-bvana ma, nu savatək kapataka di bvana.
The sorrows from the body are: monocular blindness, cleft lip, crippled, blind, deaf, rash, cut (off ears?, rumpuṅ), cut off limbs. Those are called the sorrow of the body. As for what is called the sorrow of the three worlds are all kinds of persons who are affected by misfortune in the world.
ini byaktana ma, nu kəna ku na kapapaan, aya di saṅ prəbu, rama, rəsi, disi, mvaṅ tarahan, jadi kala kaliyuga, ika vvit papa kaleA:15rsa, jadina saṅ hyaṅ kala, asu si jamproṅ si karavəlaṅ, jadi kavah papasaṅan, vəlah taji sula vəsi, di lambur si patuduhan, cukaṅ cuət, kalapa bajra, latak si balagada ma, cataṅ si tumaṅgəhan, batu kacakup, rayaṅ-rayaṅ si prəca kala si prəca kali, si beda bañcana, si rekaguna, saṅ vəsiguna, saṅ patakaguna, saṅ siptaguna, saṅ kumaraguna.
These are the examples of those who are affected by the miseries: kings, elders, hermits, ritualists, and sailors, for in the kali’s era, they are the roots of the sins that lead to suffering (i.e., hell), they become: the demon Kāla, the dogs called Jamproṅ and Karavəlaṅ; they become a pair of cauldrons, strips of iron lances and spikes, in the village of destination, slanting plank bridge, vajra’s coconut (i.e, sugar palm?), the dirty mud, standing aslant branches, clutching rocks, the rayang-rayang called Prəca Kala and Prəca Kali, — also the dissention and seduction (?, beda bañcana), a creation expert,↓95 an iron expert, a banner expert,↓96 an image expert, a child (play?) expert.
Notes
↑95. This word siptaguna appears twice in this paragraph: first it is applied to the goldsmith, and second to the carpenter. The meaning remains obscure since sipta is an unknown word. Tentatively, I relate this word with cipta, which means ‘to focus the thoughts on, to be of the opinion that; esp. to cause something to appear by focussing one’s thought on it’. However, in the present context, sipta seems to mean ‘to create, to design’ as in the MdS sense of cipta. The change of /c/ to /s/ also occurs in the case of OS isəs > MdS iceus.↑96. patakaguna: I interpret pataka as ‘flag, pennon, banner, sign’ according to the OJ meaning (OJED, s.v. patāka) The common meaning of pataka is ‘dissaster, misfortune’.
ka, ini byaktanya ma, samyaguna ma, na panday gəlaṅ, saṅ siptaguna ma, panday omas, saṅ vəsiguna ma, panday bəsi, saṅ patakaguna ma, pamadək, saṅ mulaguna ma, pahuma, saṅ siptaguna ma, paṅundahagian, saṅ rekaguna ma, na həmpul, saṅ kumara ma, memen, saṅ hyaṅ kala ma, patik haji, si jampoṅ si karavilaṅ ma, barat katiga, rayaṅ-rayaṅ ma, nu tan paṅaran, beda bañcana ma, padagaṅan, təgal malva ma, na ləbuh, salaksi loñana ma, na paṅgərək, labuhan bulan ma, na prəjala, voṅ papa ma nu bobotoh, voṅ kalesa ma na dasa, si manarema ma, calagara, si manarek ma, na paṅuraṅ, cataṅ si tumagən ma, na parada, lambur si patuduhan ma, na kasasa, cukaṅ cuət ma, na paməəṅ, kalapa bajra ma na pañadap, latak si balagada ma, na pañavah, vəlah taji ma, na paṅalas, batu kacakup ma, na paṅavin, na kavah ma inya na paməñəp, seeṅna ma na paṅejo, suluhna ma na panutu, sənəna ma na tuṅgu dapur, paṅecek ma na harəp catra, cai na ma nu purah ṅala pimandiən, ruhak na pañapu, əsəna ma pakotokan, paceleṅan, na paṅitikan, ənu merean ma paṅaṅon, sarati gajah, nuṅguan situ, nuṅguan taman, sakoeh A:16r nuṅguan cocooan, kapihulun hiyaṅ, kapihalaṅ, dipisuku dipitaṅan, mo vasa di huripnya, di bənaṅna, ya duka kunaṅ tri-bvana, ṅaranya.
The meaning is precisely as follows: the balancing (?, samya) expert is the bracelet smith, the creation (?, sipta) expert is the goldsmith, the iron expert is the blacksmith, the banner expert is the cloth painter (? pamadək), the plant expert is the cultivator (pahuma), the creation expert is the carpenter, the composition expert is the actor (həmpul), the childsplay (? kumara) expert is the performer, the kala is the king’s servant, the dogs called Jampong and Karawélang are barat katiga;↓97 the female animals (or prostitutes ? rayang-rayang) are those without a name, the dissention and seduction expert is the merchant, the wide moor is the ləbuh, salaksi loñana is the hunter, the end of the moon is the prəjala, a sinful man is the gambler, a stained man is the servant (dasa); the one who accepts in marriage is the calagara, the one who extracts is the collector (paṅuraṅ),↓98 the standing branch is the provider (?, parada), the destination village is the helper (?, kasasa),↓99 the slanting plank bridge is the paməəṅ,↓100 the sugar palm↓101 is the tapper (pañadap), the dirty mud↓102 is the wet rice field farmer, the strips of thorns are the foresters (paṅalas), the clutching rocks are the matchmakers (paṅavin), the cauldron is the paməñəp, the rice (? naseya) is the rice cooker, the wood-log is the pounder (panutu); the fire is the kitchen guardian (tuṅgu dapur), the one who cooks is the harəp catra; the water is the one who usually takes water for bathing; the cinder is the sweeper (pañapu); the livestock expert↓103 is the chicken farmer, the boar farmer, the duck farmer; the one who gives food is the herdsman; the one who guards the lake, the one who guards the garden, anyone who guards domestic animals — all of them are being enslaved by the god, they are obstructed, used as hands and feet of the god, do not have any power on their lives, on their destinies. That is called the misfortune from the three worlds.
Notes
↑97. barat katiga: in OJ, this word means ‘a strong wind in the third month’. Zoetmulder records its derived form ambarat katiga ‘like a strong wind in the third month’ (OJED, s.v. barat). This combination is also listed among military functionaries in Pdg 5.5 ṅūni-ṅūni taṅ binoroṅ, sinəlir mvaṅ tinonton, vaju kuniṅ, vahuta, parujar, praleki, untal-untal, barat katiga, ṅuniveh popoṇṭaṅ bhayaṅkara, popoṅo, vadvā barat “let alone those who “are encouraged”, those who are picked and those who are watched [as they give performances?], the [wearers of] yellow garments, the vahuta officials, the spokesmen (?), the pralekis, the untal-untals, the three barats (soldiers?), and also the popoṇṭaṅ soldiers of the royal guard, the popoṅos, the troops of the West (?)”. Cf. SKK 7.3.↑98. On the clauses voṅ papa ma nu bobotoh, voṅ kalesa ma na dasa, si manarema ma, calagara, si manarek ma, na paṅuraṅ, see Aditia Gunawan & Griffiths 2021: 162–164.
↑99. Cf. RR 234–235 where kasasa occurs along with bayaṅkara: kasasa dəṅ bayaṅkara, juru tombak jati ləpas. See also diasa in SKK 4.13. In this case, kasasa probably means ‘(military) servants’. Cf. SKK 7.3.
↑100. The expected base form of paməəṅ is pəəṅ, which in MdS peueung means ‘n. a very low tree, Dichrostachys cinerea W. et A., member of the Leguminosae (the very hard and strong wood is used a.o. as bows, the peas are used as medicine to get rid of worms; also called: pung); 2. palm wine (R)’. The first meaning is probably close to the meaning that we expect here, but I do not know if such a tree was used for making bridges.
↑101. The term kalapa bajra literally means the ‘iron/steel coconut’. On the term bajra as steel, see my comment on bajra-pañjara in SKK 11.21. My interpretation of it as ‘sugar palm’ is based on the obvious meaning of pañadap ‘tapper’.
↑102. 15.6 On latak ‘mud’, cf. OJ latək and MdS leutak which have the same meaning.
↑103. My interpretation of əsə as ‘livestock’ is in the light of usu in OJ, where we find the derived forms mosu ‘to give birth’, umusu ‘to bear fruit’, aṅusu-usu ‘to lay eggs’ (OJED, s.v. usu). In this case, əsə seems to allude to the animals’ reproduction.
ya ta duka kunaṅ tri-bvana-loka ṅaranya, kahuruan dayəh, buruṅ tahun, eleh ku sasalad, laru kaṅkaṅ salah masa, sarba pala tan pavvah, sarba satva añarak, ya ta duka kunaṅ tri-bvana-loka ṅaranya, ma, ṅya buku, u, sa, a, nihan sinaṅguh pañca-kapataka ṅaranya, liṅ saṅ pandita, 5.
These are called the sorrow from the three worlds (tri-bvana-loka): the city is on fire, the harvest is failed, destroyed by disease, a long dry-season in an anomalous period,↓104 all kinds of fruit trees do not bear fruit, all animals are scattered around dead. That is called the sorrow of the three worlds. ma, ṅya buku, u, sa, a. Those are called the five misfortunes as said by the scholar, 5.
Notes
↑104. On laru kaṅkaṅ, see OJED, s.v lahrū kaṅkaṅ ‘long dry season’. Cf. Udy 10.4 lahrū kaṅkaṅ tan pakāla “a long dry season is not at the [right] time”.16
Five Animals (pañca-triyak)
nihan keṅətakna muvah, saṅ sevaka darma, hana pañca-triyak ṅaranya, ini byaktana, pasu, paksi, sarpa, mina, pepelikan.
Again, as follows is what should be remembered by the servant of the dharma. There are what are called the five animals (pañca-triyak). These are the explanations: domestic animals (pasu), birds (paksi), snakes (sarpa), fishes (mina), and creeping animals (pepelikan).
- Vṛh 24.2: lima prakāraniṅ tiryak lvirnya, paśu mṛga pakṣi sarīsṛpa mīna.
pasu ma ṅaranya, savatək satva di dayəh, paksi ma ṅaranya, savatək satva di sisi, sarpa ma ṅaranya, savatək nu napak harəguna, mina ṅaranya, savatəA:16vk satva di cai, pepelikan ṅaranya, savatək nu mava caṅkaṅ, nu kumarayap hantə kañahoan, lavasnya, sakeṅ naraka, sevu satus tahun, nihan sinaṅguh pañca-triyak ṅaranya.
Domestic animals (pasu) are all kinds of animals in the settlements; birds (paksi) are all kinds of animals on the side of the sea;↓105 snakes (sarpa) are all kinds of animals whose chest touch the ground; fishes (mina) are all kinds of animals in the water; creeping animals (pepelikan) are all kinds of animals having a shell, who crawl without being discovered. Their length of time from hell is 1100 years. Those are called the five animals.
Notes
↑105. di sisi: Another way to interpret this is to take di sisi as an intransitive verb disisi ‘having sides i.e. having wings’.17
Four Roots (catur-mula)
nihan muvah keṅətakna, hana ta ya catur-mula ṅaranya, ini byaktana, mantaja, urija, payuja, bagaja, mantaja ṅaranya, nu savatək bijil ti panon, urija ṅa, nu savatək bijil ti suṅut, payuja ṅaranya, nu savatək bijil ti tumbuṅ, bagaja ṅaranya, nu savatək bijil ti sukla-svanita, lavasnya sakeṅ naraka, satus tahun, nihan sinaṅguh catur-mula ṅaranya, liṅ saṅ pandita.
The following should also be remembered. There are what are called the four roots. These are the explanations: mantaja,↓106 urija, payuja, bagaja. Mantaja means all kinds of things born from the eye; urija means all kinds of things born from the mouth;↓107 payuja means all kinds of things born from the anus; bagaja means all kinds of things born from sexual organs. The length of time before one who has sinned with those organs comes back from hell is 100 years. Those are called the four roots, as declared by the scholar.
Notes
↑106. mantaja: cf. SKK 18.5–6 where we have mataja instead of mantaja. On the superfluous nasal, see chapter 3, §Morphology.↑107. In the corresponding SKK passage (18.5), we have kurija. It is not yet clear how the word kuri or (v)uri could express the meaning ‘mouth’ implied by the gloss suṅut. In OJ, vuri means ‘that which is left behind, trace’ (OJED, s.v. II). It reminds me of the expression vāk-śeṣa ‘trace of words’, which occurs several times in SHH, referring to the words of scholars of former times.
- SKK 18.5–6: ini ma sugan hayaṅ kalihasan ku əsi bvana reyana ta, 4, ini ṅaranna, kurija, mataja, bagaja, payuja. kurija ma ṅaranna, savatək bijil ti suṅut, mataja ma ṅaranna, savatək bijil ti panon, bagaja ma ṅaranna, savatək bijil ti baga, payuja ma ṅaranna, savatək bijil ti tumbuṅ, ya ta sinaṅguh saṅ hyaṅ catur-mula ṅaranna.
18
Four Strenghts (catur-virya)
nihan sinaṅguh catur-virya ṅa, ka, suka ma ṅaranya, ini byaktana, dipake gərah, sugih ma dipake bəṅhar, suka boga ma dipake dataṅan, virya ma ṅaranya A:17rdipake mere maveh, ka nu jauh, ka nu dəkət, ka kula-kadaṅ baraya, ya ta sinaṅguh catur-virya, ṅa, kayatnakna ika, hayva pinintuhu saṅ sevaka darma.
As follows are called↓108 the four strengths (catur-virya). The meaning is: what is called joy is used to be hot tempered. The wealth is used to be rich. The hot temper is used to be overcome …. The strength is used to give excessively to those who are far, to those who are near, to the family and relatives. Those are called the four strengths. Those should be paid attention to, they should not be followed by the servant of dharma.
Notes
↑108. The clause ini byaktana seems out of place here. It is probably a corruption, so I skip this clause in the translation.19
Four Ordinances (catur-kalpa)
nihan ta kalpaənana, ṅa, hana ta saṅ hyaṅ nirmala catur-kalpa ṅaranya, ini byaktana, upamana janma tani, purna, svadanta, lastare.
The following are called its ordinances (kalpaənana).↓109 There are the holy immaculate four practices. This is the explanation: the people who are farmers, who are healthy (purna),↓110 who are very self-controlled (sudanta),↓111 who turned out well (lastare).↓112
Notes
↑109. kalpaənana: the word kaləpasənana seems to make no sense in this passage, since we have catur-kalpa as a subject of the topic, so I emend kaləpasənana to kalpaənana.↑110. I interpret purna as ‘healthy’. See my comment on SKK 19.2.
↑111. I interpret sudanta as ‘very self-controlled’, based on its meaning in OJ and Skt. (see OJED, s.v. sudānta).
↑112. I consider lastare to be related to lastari in the MdS sense ‘vi. come to a good end, turn out well; (also as expr.) to pass away, die; bury good and proper, e.g. geus lastari éta mayit, the corpse has been recovered.’
tani ma ṅaranya, paka dibuat ñadap masaṅ ñavara, cocooan, pəpəlakan, ya tani ṅaranya, purna ṅaranya, hantə diboga kahivaṅan, kativasan, hantə ditvah cara purih, ya purna ṅaranna, sudanta ma ṅaranna, hantə katəbus, kapihalaṅ təguh utaṅ, ya sudanta, ṅa, lastare ma ṅaranna, janma banua, hantə diboga kasakit, hantə diboga kabeṅkeṅ, ya lastare ṅaranya, nihan sinaṅguh catur-kalpa ṅaranya, liṅ saṅ pandita, sakiA:17vtu na keñcakənən saṅ sevaka darma.
The farmer (tani) means: they are advance in harvesting, tapping, putting the yoke, making quick ripening (? ñavara),↓113 taking care of the livestock, planting the crops. That is called the farmer. Those who are healthy (purna) means those who do not have defects and diseases, and who do not act like ordinary people. That is called purna. Sudanta means those who can not be redeemed as a slave, or be strongly obstructed by debt. Lastare are people of the village who do not have illness, who do not have weakness.↓114 That is called lastare. Those are called the four ordinances (catur-kalpa), as declared by the scholar. All that should be kept aside↓115 by the servant of dharma.
Notes
↑113. I presume that ñavara is related to MdS hawara, which Danadibrata (2006, s.v. hawara) defines as ‘a kind of paddy which is planted independent of the season’. Another meaning of hawara is ‘too early’.↑114. My translation hivaṅ as ‘defect’ is based on its meaning in OJ (see OJED, s.v. hivaṅ). In MdS, we only find hariwang ‘apprehensive, anxious, concerned, worried’; presumably there once was a base form hiwang, but it is no longer in use.
↑115. The word keñcakənən literally means ‘to be put on the left side’. Contrasting to katuhukənən (lit. ‘to be put on the right side’), which denotes the meaning ‘to be followed’, I interpret keñcakənən as ‘to be put aside, to be abandoned’.
20
Pure Circle of Three Bodily Domains
ini ma iña na katuhukənən nu dipajar trikaya, nu dipajarkən puhuniṅ hayu, taṅkalniṅ endah ta, hana ta saṅ hyaṅ tri-kaya mandala parisuda ṅaranya, liṅ maha-pandita, tri ṅaranya təlu, kaya ṅaranya pamagəh, mandala ṅaranya sarira, suda ma ṅaranna aṅgəs kañahoan.
This is what should be prioritized, namely what are called the three bodies (trikaya), which are claimed as the source of beauty, the origin of splendor. There is what is called the pure circle of three bodily domains, as declared by the great scholar. Tri means three, kaya means what makes firm, mandala means the body, and what is called suda is already well known.↓116
Notes
↑116. On the notion of trikāya maṇḍala pariśuddha, see chapter 11, §Dharma and Three Bodily Domains. This gloss reflects the Sundanese etymology, which is incorrect according to the meaning in Skt., since the author here understands kaya as ‘the means to make firm’ instead of ‘the body’. The phrase aṅgəs kañahoan seems to be an equivalent of the Skt. ityuktam in SiGu, meaning ‘so it is said by the people, well known’.tuhu tri-kaya liṅ saṅ pandita, tri-kayaniṅ loka lavan para, ndya ya sinaṅguh tri-kaya liṅ saṅ pandita, nihan lvirnya, kady aṅganiṅ manik anarga, lavan manik sarvesta, lavan mas kanaka jatirupa.
Obey to the three bodily acts, as declared by the teacher, the three bodily acts of the world and of the people.↓117 What would those that are called the three bodily acts according to the teacher be? These are their metaphors: “Like the priceless gem and the desired gem, and also the real essence of gold.”↓118
nihan saṅ hyaṅ tri-rahayu ṅaranya, nihan lvirnya, hana ñana pasanta, sabda pasanta, budi pasanta, ya ta sinaṅguh ulah rahayu, sabda rahayu, ambək rahayu.
ini byaktana ulah rahayu, umun bakti, atoṅ atəaṅ, takut jarot, kocop diteoh, eA:18rmet imət rajən ləkən, paka prədana, ya ulah rahayu, ṅa.
That which is called good actions, the explanations of good actions is: showing respect,↓120 being faithful, honoring, being respectful, being afraid and fearful (i.e. being polite), agile, modest,↓121 careful, thorough, diligent, persevering, charitable.↓122 Those are called good actions.
Notes
↑120. Hardjadibrata (s.v. ngumun) only records the active form of umun, i.e., ngumun ‘(in pantun stories, etc.) pay tribute to so., show respect (during the giving of sembah)’. Cf. SKK 4.7.↑121. I take the reading msB diteoh, probably the intransitive form of the related word in MdS téoh ‘(dial.) low-lying area/place; di téoh below, on the ground; (di) téoheun under st. In this context it probably means ‘modest, humble’. The ms. A gives the reading beteoh which is also possible.
↑122. The word paka pradana (prədana) occurs several times in SKK. See my comment on this compound in SKK 1.4.
sabda rahayu ma, sarseh saneh, haat heman, pesok karuña, ṅaləgət, ñəcəp, mupruk, ṅulas, ṅala aṅən, sakveh sabda krəta, ya ta sinaṅguh sabda rahayu, ṅa.
The good speeches are the words which are friendly,↓123 soft,↓124 caring and loving, full of sympathy↓125 and compassion, persuasive,↓126 cooling the heart, praising,↓127 polite,↓128 propitiating; all kinds of perfect speeches. Those are called good speeches.
Notes
↑123. On the meaning of sarseh, cf. MdS saréséh ‘complaisant, friendly (towards guests), urbane’.↑124. The word saneh (= MdS sanéh) is only recorded in Hardjadibrata’s dictionary ‘adj. (unc.) soft, friendly; disanéh(-sanéh) treated in a friendly manner’.
↑125. The word pesok is not found in MdS, but it is attested in OS, e.g. in SA 980 saur puah lakavati, pesok avakiṅ karuña, aiṅ ku atma visesa, nali təiṅ ti na moha, kasih di nu palaksana “Puah Lakawati said: ‘I feel pity and compassion, for Atma Wisésa. He is too much attached to infatuated one, is loving one who is disobedient’.”. This context gives the impression that pesok should mean ‘to have pity’. Cf. SKK 14.3.
↑126. My interpretation of ṅaləgət as ‘persuasive’ is based on a connection to the meaning of MdS leugeut ‘strong clinging latex of certain trees (teureup) and plants’ and MdJ leget ‘sticky’.
↑127. mukpruk: in MdS, mukpruk(an) means ‘overwhelm so., overburden with things (advice, goods, etc.); mukpruk-mukpruk and makprak-mukpruk s.m. (again and again), heap so. with gifts, give so. everything he wants to have; pamukpruk overwhelming gift-giving etc’. It seems that it had a broader meaning in OS, and here probably signifies ‘generous’, or in this case ‘praising’. In SKK 14.3 we have mukpruk instead of mupruk. For the /k/ ~ /ø/ variation, see chapter 3, §Phonology.
↑128. In MdS, ngulas(an) means ‘to polish st., coat st., spread st. (eg. with paint, whitewash, ointment, salve, oil, etc., also in conjunction with moistening of materials with water in traditional methods of weaving). It seems the secondary meaning of this word is ‘to be polite’.
ambək rahayu ṅaranya, liñih pipir caaṅ nahtar, ləga buruan, pañjaṅ tajur, gəs ma dipiguna na baksadi, danadi, vastradi, kaneyadi, ya catur-punya, ṅa, ti iña ma humənəṅ budi, heraṅ tinəṅ, cipta loganda, budi rahayu, diga manik inisuhan, kadi bañu di ron sulaṅ, savetna hdipna rampes ṅaranna, ya ta sinaṅguh tri-kaya mandala parisuda ṅaranya, liṅ saṅ pandita, 3.
The good mind means: like “a clean side yard, a bright garden, a broad yard, a wide cultivated land”; it is put in action for giving food, money, clothes, girls in marriage, and so on. Those are the four meritorious acts. Because of that one gets a stable intellect, a clear mind, broad thinking,↓129 a good intellect which is like a polished↓130 jewel, like the water on the sulang↓131 leaves, as a result of his good mind. That is called the pure circle of three bodily domains, as declared by the scholar.
Notes
↑129. The occurrence of loganda occurs more often in its combination with ləga ‘open, wide’, which seems to be a compound comparable to Mal. compounds with similar imitative reduplication: porak-poranda, karut-marut. See Sneddon 2010: 26. However, loganda in this passage seems to have a grammatical meaning.↑130. On the word inisuhan, see OJED, s.v. isuh, isuh-isuh ‘washing’; cf. MdS wasuh ‘to wash’.
↑131. sulaṅ: according to GNT sulaṅ refers to ‘kind of creeper, Epipremnum pinnatum’. Cf. the parallel expression in SA 327 kadi cai di ron sulaṅ, bitan manik inisuhan “like water in a sulang leaf, like a polished jewel”. Rigg (1862, s.v. puchuk) notes: “Puchuk sulang, said of seed paddy which will not come up, or which only throws up sickly white plants which soon die away. This is attributed to the seed being to old, or to its being stifled by lying piled in heaps, or that the air could not get at it”. Cf Mal. idiom seperti air di daun keladi ‘like water in a keladi leaf’. The idea is that the water (or the air) cannot penetrate the leaf, so the water is visibly clear like a jewel.
21
Four Types of Goodness (catur-rahayu)
ini catur-rahayu ṅaranya, silokanya nihan, ‘mas pirak komala hintən’, kaliṅanya, mas ta ma ṅaranna, sabda tuhu təpət A:18v bənər, byakta pañcaksara, pirak ta ma ṅaranna, ambək krəta, yogya rahayu, komala ta ma ṅaranna, gəiṅna caaṅ padaṅ, heraṅ ləga loganda aṅən-aṅənna, hintən ma ṅaranna, caṅciṅ səri, səmu imut, səmu guyu, rame ambək.
These are called the four goodness. The verse↓132 is as follows: “The gold, silver, luminous bezoar (komala), diamond”. The meaning is: the gold is a truthful, sincere, and correct word, the manifestation of the five sacred syllables. The silver means the perfect, meritorious, and good mind. The luminous bezoar means that his emotions are bright and shining, and his thoughts are clear and broad. The diamond means to have a cheerful,↓133 smiley, agile, and joyful mind.
- SKK 14.4: ini silokana, mas, pirak, komala, hintən, ya ta saṅ hyaṅ catur-yogya ṅaranna, ini kaliṅanna, mas ma ṅaranya, sabda tuhu, təpət byakta, pañcaksara, pirak ma ṅaranya, ambək krəta yogya rahayu, komala ma ṅaranya, gəiṅna padaṅ caaṅ, ləga-loganda, hintən ma ṅaranya, caṅciṅ səri, səmu imuc, rame ambək, ya ta sinaṅguh catur-yogya ṅaranya..
ini artana dəi, nu kaṅkən mas ta ma, na kanaka jatirupa, nu kaṅkən pirak ta ma, na manik sarvesta, nu kaṅkən komala ta ma, na manik nirguna, nu kaṅkən hintən ta ma, na kanaka santaṅva, ya ta sinaṅguh catur-rahayu, ṅa.
This is the other meaning: what is called the gold is the pure gold, what is called the silver is the most desirable jewel, what is called luminous bezoar is the priceless jewel, what is called the diamond is the glowing gold.↓134 Those are called the four types of goodness.
Notes
↑134. On the word santaṅva considered as santāpa in OJ, see my comment on SiGu 1.5.22
Ten Virtues (dasa-sila)
ini ma iña hayu na təmən, diṅaranan saṅ hyaṅ dasa-sila, dasa ta ma sapuluh, sila ta ma ṅaranna guna, byaktanya nihan, śrotra, cakṣuh, ghrāṇa, jihvā, vāk, tvak, pāṇi, pastha, pāyu, pāda, ya ta dasa-sila ṅaranna.
As for this one, it is the essence of goodness, called the ten holy virtues (saṅ hyaṅ dasa-sila). Dasa means ten, sila means quality. These are the explanations: ear, eye, nose, tongue, mouth, skin, hand, sexual organs, anus, foot. Those are called the ten holy virtues.↓135
Notes
↑135. On the explanation of dasa-sila, see chapter 11, §Daśa-śīla: Ten Virtues.23
Ten Paths (dasa-marga)
ini dasa-marga ṅaranna, śrotra ṅaraniṅ taliṅa, apa visayaniṅ taliṅa, siṅ hala siṅ salahakəna, ya hayu rəṅəakəna, cakṣuh ṅaraniṅ mata, apa visayaniṅ mata, siṅ hala siṅ salahakəna, ya hayu toṅtonakəna, ghrāṇa ṅaraniṅ iruṅ, siṅ hala siṅ salahakəna, siṅ hayu ambuṅakəna, jihvā ṅaraniṅ lidah, siṅ hala siṅ salahakəna, ya hayu rasaakəna, vāk ṅaraniṅ suṅut, siṅ hala siṅ salahakəna, ya hayu sabdaakəna, tvak ṅaraniṅ kulit, apa visayaniṅ kulit, siṅ hala siṅ salahakəna, ya hayu prəsaakəna, pāṇi ṅaraniṅ taṅan, apa visayaniṅ taṅan, siṅ hala siṅ salahakəna, ya hayu gaməlakəna, pāyu ṅaraniṅ tumbuṅ, siṅ hala siṅ salahakəna, ya hayu isiṅakəna, pastha ṅaraniṅ purusa, apa visayaniṅ purusa, siṅ hala siṅ salahakəna, ya hayu uyuhakəna, pāda ṅaraniṅ suku, apa visayaniṅ suku, siṅ hala siṅ salahakəna, ya hayu lakuakəna, ya ta sinaṅguh dasa-marga ṅaranya.
These are called↓136 the ten paths (dasa-marga). Śrotra means ears. What is the sphere of ears? What is bad should be avoided; goodness is what you should hear. Cakṣuh means eyes. What is the sphere of eyes? What is bad should be avoided; goodness is what you should see. Ghrāṇa means the nose. What is bad should be avoided; goodness is what you should smell. Jihvā means the tongue. What is bad should be avoided; goodness is what you should taste. Vāk means the mouth. What is bad should be avoided; goodness is what you should speak about. Tvak means the skin. What is the sphere of the skin? What is bad should be avoided; goodness is what you should touch.↓137 Pāṇi means hands. What is the sphere of hands? What is bad should be avoided; goodness is what you should grasp. Pāyu means anus. What is bad should be avoided; goodness is what you should release. Pastha means penis. What is the sphere of the penis? What is bad should be avoided; goodness is what you should discharge. Pāda means feet. What is the sphere of the feet? What is bad should be avoided; goodness is what you should step on. Those are called the ten paths.
Notes
↑136. ini dasa-marga ṅaranna: this first clause is the only clause in Old Sundanese, the whole sentences in this paragraph is in Old Javanese.↑137. The passive irrealis verb prəsaakəna is ultimately from Skt. sparśa ‘touch, sense of touch; the quality of tangibility’ (OJED s.v. sparśa). The hypothesized sound changes are as follows: sparśa > parsa > prasa > prəsa. Cf. SC 275 bayu sugan tan ana kaprəsa, sabda nu tan ana karəṅə, hdip tan ana kapiaṅən-aṅən “The breath may not be grasped, no sound is heard, no idea comes to mind”.
24
Ten Faculties (dasa-indriya)
ini ma dasa-indriya, ṅa, śrotra-indriya, haneṅ taliṅa, sanika pananta, ya karana saṅ hyaṅ atma, ṅarəṅə paknanya, pamətuan ikaṅ hədap. cakṣuh-indriya haneṅ mata, sanika pananta ya karana saṅ hyaṅ atma, pamətuan ikaṅ hədap, manoṅton rupavarna paknanya. ghrāṇa-indriya haneṅ iruṅ, sanika pananta, ya ta karana saṅ hyaṅ atma, maṅambuṅ paknanya, pamətuan ikaṅ hədap. jihvā-indriya haneṅ lidah, sanika pananta, ya karana saṅ hyaṅ atma, ṅarasa sad-rasa paknanya, pamətuan ikaṅ hədap. vāk-indriya haneṅ tutuk, sanika pananta, ya karana saṅ hyaṅ atma, mañabda paknanya, pamətuan ikaṅ hədap. tvak-indriya haneṅ kulit, sanika pananta, ya karana saṅ hyaṅ atma, pamrasa paknanya, pamətuan ikaṅ hədap. pāṇi-A:20rindriya haneṅ taṅan, sanika ri pananta, ya karana saṅ hyaṅ atma, magaməl paknanya, pamətuan ika hədap. pāyu-indriya haneṅ lət, sanika ri pananta, karana saṅ hyaṅ atma, maṅhətut paknanya, pamətuan ikaṅ hədap. pastha-indriya haneṅ purusa, sanika ri pananta, ya karana saṅ hyaṅ atma, paknanya pasuklasvanita lavan maṅəyəh, pamətuan ikaṅ hədap. pāda-indriya haneṅ suku, sanika pananta, ya karana saṅ hyaṅ atma, lumaku paknanya, pamətuan ikaṅ hədap, ya ta sinaṅguh dasa-indriya ṅa.
These are called the ten sense faculties. The sense of hearing resides in the ears. It exists in you;↓138 it is the instrument of the holy soul. It is the exit place of the mind. The sense of sight resides in the eyes. It exists in you; it is the instrument of the holy soul. It is the exit place of the mind. Its function is to perceive form and color. The sense of smell resides in the nose. It exists in you; it is the instrument of the holy soul. Its function is to smell. It is the exit place of the mind. The sense of taste resides in the tongue. It exists in you; it is the instrument of the holy soul. Its function is to taste the six flavors. It is the exit place of the mind. The sense of speech resides in the mouth. It exists in you; it is the instrument of the holy soul. Its function is to speak. It is the exit place of the mind. The sense of touch resides in the skin. It exists in you; it is the instrument of the holy soul. Its function is to touch. It is the exit place of the mind. The faculty of holding resides in the hands. It exists in you; it is the instrument of the holy soul. Its function is to seize. It is the exit place of the mind. The faculty of relief resides in the anus. It exists in you; it is the instrument of the holy soul. Its function is to fart. It is the exit place of the mind. The sexual faculty resides in the penis. It exists in you; it is the instrument of the holy soul. Its function is to have sexual intercourse and to urinate. It is the exit place of the mind. sThe faculty of walking resides in the feet. It exists in you; it is the instrument of the holy soul. Its function is to walk. It is the exit place of the mind. Those are called the ten virtues.
Notes
↑138. My interpretation of the combination sanika pananta ‘it exists in you’ is tentative. We are probably dealing with the variant of OJ sarika ‘he, she, they; that, these (for respected persons; cf rasika)’ (OJED, s.v.). The word pananta is also uncertain, but it seems to be a variant of pahananta. However, the context indicates that all of the organs exist in the body.25
Ten Personalisations (dasa-paṅaku)
ini dasa-paṅaku ṅaranna, inakunya ata ya paṅruṅunya, panonya, paṅambuṅnya, pamastunya, pamrəsanya, paṅlətnya, paṅuyuhnya, paṅlakunya, hana saṅ maṅaku, hana saṅ maṅrəṅə, hana saṅ hyaṅ manik kumambaṅ, ya dasa-paṅaku ṅaranna.
This is called the ten personalisations. What is claimed by them is the hearing, the sight, the smelling, the speaking, the releasing, the urinating, the walking. There is the one who claims for himself, there is the one who hears, there is the holy floating jewel. It is called the ten personalisations.↓139
Notes
↑139. The list in dasa-paṅaku only consists of eight faculties, so it seems the text is corrupt. If we follow the same logic as for dasa-indriya, we have lost paṅrasa for jihvā, and paṅgaməl for hand.26
Ten Highest Principles (dasa-utama)
ini dasa-utama ṅaranna, byaktanya nihan, hana śrotra, hana rəṅə, hana saṅ maṅrəṅə, hana utama, hana cakṣuh, hana tumon, hana saṅ matumon, hana utama, hana ghrāṇa, hana paṅambuṅ, hana saṅ maṅambuṅ, hana utama, hana jihvā, hana rasa, hana saṅ maṅrasa, hana utama, hana vāk, hana śabda, hana saṅ mañabda, hana utama, hana tvak, hana mrəsa, hana saṅ mrəsa, hana utama, hana pāṇi, hana gaməl, hana saṅ maṅgaməl, hana utama, hana pāyu, hana ṅisiṅ, hana saṅ maṅisiṅ, hana utama, hana pastha, hana ṅuyuh, hana saṅ maṅuyuh, hana utama, hana pāda, hana laku, hana saṅ maṅlaku, hana utama, ya ta sinaṅguh dasa-utama, ṅa.
These are called the ten highest principles. These are the explanations: there are ears, there is hearing, there is the hearer, there is the highest principle. There are eyes, there is viewing, there is the viewer, there is the highest principle. There is nose, there is smelling, there is the smeller, there is the highest principle. There is tongue, there is taste, there is the taster, there is the highest principle. There is the mouth, there is the speech, there is the speaker, there is the highest principle. There is the skin, there is the touch, there is the toucher, there is the highest principle. There is the hand, there is the grasping, there is the grasper, there is the highest principle. There is the anus, there is the releasing, there is the releaser, there is the highest principle. There are the sexual organs, there is the urinating, there is the one who urinates, there is the highest principle. There are the feet, there is the walking, there is the walker, there is the highest principle. Those are called the ten highest principles.
27
Ten Pacified Acts (dasa-pasanta)
ini dasa-pasanta ṅaranya, byaktanya nihan, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, karuṇā, muditā, metrī, upekṣā.
These are called the ten pacifiers. This is their explanation: donation (dāna), morality (śīla), forbearance (kṣānti), strength (vīrya), meditation (dhyāna), wisdom (prajñā), compassion (karuṇā), sympathy (mudita), friendship (metrī), endurance (upekṣā).↓140
Notes
↑140. dasa-pasanta: for the explanation of this concept, see chapter 11, §Borrowing Buddhist Doctrines.- SiGu 11.1: kurvanti katayan dharma, gavayakna sakagavayan saṅ hyaṅ dharma, lvirnya ta nihan, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, karuṇā, muditā, metrī, upekṣā.
- SKK 14.3: sakitu na dasa-pasanta, gəs ma guna, nama, hook, pesok, asih, karuña, mukpruk, ṅulas, ñəcəp, ṅala aṅən, ña mana suka buṅah, padaṅ caaṅ nu dipivaraṅ, ya ta sinaṅguh parigəiṅ ṅaranna.
ka, dāna ṅaranya, maṅka ṅənah tinəṅ ka nu reya, śīla ṅaranya, vihikan tvah, vīrya ṅaranya, prih təhər duga-duga, prih miguna na pirampesən, dhyāna ṅaranya, ñaho di tinəṅ di maneh, prajñā ṅaranna, usən ṅalaan pimalaən di sarira soraṅan, karuṇā ṅaranya, beṅkeṅ gəiṅna dek mitinəṅkən maneh, dəṅ mumul ñiar pirisiən sakalih, muditā ṅaranya, hantə lipi di pikabisaən nu reya, metrī ṅaranya, ñaho guna rahayu, pakən ṅənah tinəṅ ka nu reya, upekṣā ṅaranya, tə beṅkeṅ ku goce ku rampes, ya ta sinaṅguh dasa-pasanta ṅaranya.
The meaning is: donation (dāna) means to give enjoyment to others. Morality (śīla) means to know etiquette (tvah). Strength (vīrya) means to strive to be continuously truthful, to strive to do goodness. Meditation (dhyāna) means to consider his own mind. Wisdom (prajñā) means to be quick to get rid of the bad things of oneself. Compassion (karuṇā) means his heart would be weak↓141 while thinking for himself and does not want to make others sad. Sympathy (mudita) means not to forget the others’ skill. Friendship (metrī) means to know the good deed, to make the others feel at ease. Endurance (upekṣā) means not being bothered by the good and the bad. Those are called the ten pacifiers (dasa-pasanta).
Notes
↑141. In MdS, béngkéng means ‘have little resistance, fall easily sick; be sickly’, but it is clear that the author of SMG uses beṅkeṅ for translating OJ grah ‘weak, powerless (of the limbs)’ in SiGu (see OJED, s.v. grah).- SiGu 11.2: ka, dāna ṅaranya, mere enak ambək di paḍanya janma, śīla, ṅa, vihikan aṅalap kasor, kṣānti, ṅa, vihikan anupakṣama, vīrya, ṅa, utsāha ri kagavayaniṅ hayu, tambəhana hayunya muvah, dhyāna, ṅa, umiṅətakən arthaniṅ paramārtha, prajñā, ṅa, utsāha ri kahilaṅaniṅ daśakleśa ri śarīranya, karuṇā, ṅa, larāmbəknyāmaṅguhakən duhkhaniṅ len, muditā, ṅa, tar kepvan masukhaniṅ len, metrī, ṅa, vruh gumavayakna mimitiniṅ dadi inak ambhəknikaṅ len, upekṣā, ṅa, tar grah iri hala hayu.
28
Ten Grounds (dasa-bumi)
ini ma iña na pigunaən təmən, nu dipajarkən dasa-bumi, nihan silokanya,
This is what should be seriously done, what is called the ten grounds. These are the verses:
gavayakən ika kusala visesa, kusala visesa ṅaranya, asih, A:21vbakti, prəyatna, gorava, duga-duga, santa, karuna, anumoda, anumana, aləmbana atəaṅ, ya ta sinaṅguh dasa-bumi ṅaranya.
The excellent meritorious conduct should be carried out. The excellent meritorious conduct means: love (asih), devotion (bhakti), persevering effort (prayatna), respectability (gorava), honesty (duga-duga), calmness (śānta), compassion (karuṇa), sympathy (anumoda), consideration (anumāna), respectful mutual dependence (ālambana atəaṅ).↓143 Those are called ten grounds.
Notes
↑143. The word atəaṅ ‘respectful’ seems to be an OS equivalent of OJ atvaṅ, as it is found in SiGu. It is interesting that this word appears frequently in the twin form atvaṅ atəaṅ in OS texts.29
Ten Superiorities (dasa-visesa)
ini dasa-visesa ṅaranya, artanya nihan, saṅ hyaṅ śrotra tan karəṅə, apan sira saṅ maṅrəṅə, saṅ hyaṅ tan pakarəṅə, hiyaṅ cakṣuh tan katoṅton, apan sira saṅ matumon, saṅ hyaṅ tan pakatiṅalan, hyaṅ ghrāṇa tan kaambuṅ, apan sira saṅ maṅambuṅ, saṅ hyaṅ tan pakaambuṅ, hyaṅ jihvā tan karasa, apan sira saṅ maṅrasa, saṅ hyaṅ tan pakarasa, hyaṅ vāk tan kasabda, apan sira saṅ mañabda, saṅ hyaṅ tan pakasabda, hyaṅ tvak tan kaprəsa, apan sira saṅ amrəsa, saṅ hyaṅ tan pakaprasa, hyaṅ pāṇi tan kagaməl, apan sira saṅ maṅgaməl, saṅ hyaṅ tan pakagaməl, hyaṅ pāyu tan kaisiṅ, apan sira saṅ maṅisiṅ, saṅ hyaṅ tan pakaisiṅ, hyaṅ pasthaA:22r tan kauyuh, apan sira saṅ maṅuyuh, saṅ hyaṅ tan pakauyuh, hyaṅ pāda tan lumaku, apan sira saṅ malaku, saṅ hyaṅ tan pakalaku, ya ta sinaṅguh dasa-visesa ṅa.
These are called the ten superiorities (dasa-visesa). As follows is the meaning: the Holy↓144 hearing is not heard, because He is the one who hears, the Holy one who cannot be used as hearing. The Holy sight is not seen, because He is the one who sees, the Holy one who cannot be used as sight. The Holy smelling is not smelled, because He is the one who smells, the Holy one who cannot be used as smelling. The Holy taste is not tasted, because He is the one who tastes, the Holy one who cannot be used as taste. The Holy speech is not spoken, because He is the one who speaks, the Holy one who cannot be used as speech. The Holy touching is not touched, because He is the one who touches, the Holy one who cannot be used as touching. The Holy grasping is not grasped, because He is the one who grasps, the Holy one who cannot be used as grasping. The Holy release is not released, because He is the one who releases, The Holy one who cannot be used as releasing. The Holy urinating is not urinated, because He is the one who urinates, the Holy one who cannot be used as urinating. The Holy walking is not moving, because He is the one who moves, the Holy one who cannot be used as motion. Those are called the ten superiorities.
Notes
↑144. 29.1 The qualities of hyaṅ in this context lead me to assume that this word is a personalization of Soul as the divine emanation.30
Ten Great Superiorities (dasa-mahavisesa)
ini ma dasa-mahavisesa, eta, saṅ hyaṅ śrotra inavakanta, mana visesa ku nu mahavisesa, eta, saṅ hyaṅ cakṣuh inavakanta, mana visesa ku nu mahavisesa eta, saṅ hyaṅ ghrāṇa inavakanta, mana visesa ku nu mahavisesa eta, hyaṅ jihvā inavakanta, mana visesa ma ku nu mahavisesa eta, hyaṅ vāk inavakanta, mana visesa ku nu mahavisesa eta, hyaṅ tvak inavakanta, mana visesa ma, ku nu mahavisesa, tan vənaṅ visesa eta, hyaṅ pāṇi inavakanta, mana visesa ma, ku nu mahavisesa, hyaṅ pāyu inavakanta, mana visesa ma, ku nu mahavisesa, tan hana visesa, eta, hyaṅ pastha inavakanta, mana visesa ma, ku nu mahavisesa, hyaṅ pāda inavakanta, mana visesa ma, ku nu maha visesa, tan hana visesa, eta, ya ta sinaṅguh dasa-mahavisesa ṅa.
These are the ten supreme superiorities (dasa-mahavisesa). The Holy organ of hearing is materialized in your body, it is supreme because of the Supreme One. The Holy organ of sight is materialized in your body, it is supreme because of the Supreme One. The Holy organ of taste is materialized in your body, it is supreme because of the Supreme One. The Holy organ of speech is materialized in your body, it is supreme because of the Supreme One. The Holy organ of touch is materialized in your body; it is supreme because of the Supreme One, for the organ of touch itself is not superior. The Holy organ of grasping is materialized in your body; it is supreme because of the Supreme One. The Holy organ of release is materialized in your body; it is supreme because the Supreme One, for the organ of release itself is not superior. The Holy organ of urinating is materialized in your body; it is supreme because the Supreme One, for the organ of urinating itself is not superior. Those are called the ten supreme superiorities.
31
Ten Non Superiorities (dasa-tan-kavisesa)
ini dasa-tan-kavisesa ṅaranya, artanya nihan, tan hana srotra, tan hana inavakanta, tan hana pinakapapanta, tan hana cakṣuh, tan hana inavakanta, tan hana pinakapapanta kalesanta, tan hana ghrāṇa, tan hana inavakanta, tan hana pinakapapanta, tan hana jihvā, tan hana inavakanta, tan hana pinakapapanta, tan hana vak, tan hana inavakanta, tan hana pinakapapa-kalesanta, tan hana təvək, tan hana inavakanta, A:23r tan hana pinakapapanta, tan hana pāṇi, tan hana inavakanta, tan hana pinakapapanta, tan hana pāyu, tan hana inavakanta, tan hana pinakapapanta, tan hana pastha, tan hana inavakanta, tan hana pinakapapanta, tan hana pāda, tan hana inavakanta, tan hana pinakapapanta, kabeh.
These are called the ten non-superiorities (dasa-tan-kavisesa). The meaning is as follows: There is no hearing, nothing is materialized in your body, there is no means for sinning in yourself. There is no sight, nothing is materialized in your body, there is no means for sinning and vice in yourself. There is no smelling, nothing is materialized in your body, there is no means for sinning in yourself. There is no taste, nothing is materialized in your body, there is no means for sinning in yourself. There is no speech, nothing is materialized in your body, there is no means for sinning and vice in yourself. There is no touch, nothing is materialized in your body, there is no means for sinning in yourself. There is no grasping, nothing is materialized in your body, there is no means for sinning in yourself. There is no release, nothing is materialized in your body, there is no means for sinning in yourself. There is no urinating, nothing is materialized in your body, there is no means for sinning in yourself. There is no walking, nothing is materialized in your body, there is no means for sinning in yourself, none of them.
ka, tan hana rəṅə, tan hana rupa, tan hana ganda, tan hana vastu, tan hana prasa, tan hana guna, tan hana paṅan, tan hana ṅinum, tan hana rasa, tan na kahyunya, ya ta dasa-tan-kavisesa ṅaranya.
The meaning is: there is no one who hears, no one with form, no one who smells, no one who speaks, no one who touches, no one who grasps, no one who eats, no one no one who drinks, no one who tastes, there are no divine embodiments for them. Those are called the ten non-superiorities.
32
Four Principles (catur-utama)
muvah nihan pavarah mami saṅ sevaka darma, hana ta saṅ hyaṅ catur-mulia ṅaranya, ya catur-utama ṅa, artanya nihan, pinakaparahu, pinakabanava, pinakabahetra, pinakajoṅ. nu kaṅkən parahu ta ma, na ulah pasanta, nu kaṅkən banava ta ma, na sabda pasanta, nu kaṅkən bahetra ta ma, na ambək pasanta, nu kaṅkən joṅ ta ma, na gəiṅ atisti pasanta, sira ta saṅ sida jati ṅaranya, saṅ yogisvara ṅaranya, sira ta saṅ pandita ṅaranira, sira saṅ viku ṅaranira, ya ta sinaṅguh catur-mulya, ya ta catur-utama ṅaranya.
Furthermore, my lesson for the servant of the dharma is as follows: There is what is called the four splendours; it is also called the four principles. This is the meaning: they serve as the boat, they serve as the ship, they serve as the ark, they serve as the junk. What is compared to the boat is the pacified act, what is compared to the ship is the pacified speech, what is compared to the ark is the pacified thought, what is compared to the junk is the stable↓145 and pacified awareness. They are called the one of Siddha-nature (sidajati), the lord among yogins (yogisvara), the scholar (pandita), the men of religion (viku). Those are called the four splendours, those are called the four principles.
Notes
↑145. On the word atisti, see Aditia Gunawan & Griffiths (2021: 188). Here atisti is juxtaposed to pasanta, which seems to be the synonym, so it can be a twin form.- SiGu 8.5: om saṅ hyaṅ trikāyopaśānta atah ika abhyāsanta, mvaṅ lagi-laginta, apan maṅke hələm-hələmniṅ hələm, saṅ hyaṅ trikāyopaśānta atah ika gəgənta, ya ta pinakaparahu, pinakabahitra, pinakabanava, makaparahu ñāna paśānta, makabanava karma paśānta, makabahitra śabda paśānta, sira ta saṅ sādhu jāti ṅaranira, sira saṅ yogīśvara ṅaranira, sira saṅ paṇḍita, saṅ viku ṅaranira, mapa ruktinika, livat ta ya pinakapariṇāma de saṅ paṇḍita.
33
Pure Thought (cipta nirmala)
ini saṅ hyaṅ cipta nirmala ṅaranya, ya saṅ hyaṅ manik nirmala suda ma həniṅ, saṅ hyaṅ manik nirmala suda ma lilaṅ, saṅ hyaṅ manik nirmala suda ma putih, ya saṅ cita nirmala.
These are called the four purities. The pure and transparent jewel is still, the pure jewel is clear, the pure jewel is white, those are the pure seat of thought (cita).↓146
Notes
↑146. 33.1 In Śaiva texts, this allusion to the unadulterated jewel refers to Śiva’s personified state. This sort of allusion is found, for example, in JS 19.5: tiga avasthā ya saṅ puruṣa riṅ kaləpasan: hanān sakala, hanān kevala, hanān śuddha. katuturakəna sirān maṅkana: sakala ṅaranya makāvak triguṇa sira. kevala ṅaranya atiṅgal pamukti sira. malinatva ṅaranya papasahnira mvaṅ triguṇa, manovijñānāvak-nira, śuddha ṅaranya patiniṅ manovijñāna sakeṅ sira. māri mamikalpa, śūnyākāra, kaivalya, tan hana gələh-gələh nirān pamukti. sira sinaṅguh nirmala-śiva “There are three stages for man to reach Release: there is the manifest, there is the isolated, and there is the pure. These should be taught as follows: Manifest means embodied in the three constituents. Isolated means to have given up enjoyment. Dirt means its connection with the three constituents. Perception-through-the-mind (manovijñāna) is its body. Pure means that the end of Perception through the mind is caused by it. It ceases to have activities, it is Void, it is Isolation, there is no stain in its Release. That is called the Spotless Śiva”.nihan muvah kayatnakna, hana ya vvitniṅ rampes ṅaranya, ya saṅ endah laraṅan, ṅa, ya saṅ hyaṅ hayu, ṅa.
The following is also to be taken into account carefully. There is what is called the origin of goodness. It is that which is extraordinary and very secret. It is the holy virtue.
ini kaləpasənana ṅaranya, saṅ hyaṅ nirmala, ya catur-mokta ṅaranya, ləpas, ləñəp, mokta,A:24r hilaṅ, ya ta catur-mokta ṅaranya, ya ika rahaseyakna saṅ sevaka darma.
This is called the release, the holy purity. It is called the four final liberations (catur-mokta): release, disappearance, vanishing, dissolution. That is called the four final liberations. That should be kept in secret by the servant of the dharma.
34
Words ndah saṅ hyaṅ hayu
ini sad ro, artanya ndah saṅ hyaṅ hayu, ka, nu nən ta ma, upamana ratu humidəp, umaṅən-aṅən sabuatna di saṅ hyaṅ siṅasana, bijil ti na paṅatistian, ya ta nən ṅaranya, nu dah ta ma, dek nugrahakən na drabya, ka saṅ prəbu, rama, rəsi, disi, mvaṅ tarahan, nu saṅ ta ma, basana soraṅan, tan hana karonya ṅuni, katəlunya vanehan, basana hyaṅ ta ma, urut nu ti həla, basana hayu ta ma, basana hampaṅ, kadi pusuh kadi kapuk, sarirana, ya ta ma iña nu rampes, 7, 2, ya ta saṅ aroṅe.
This is the six and two.↓147 The meaning is in the words ndah saṅ hyaṅ hayu. The meaning is: nən is like the king who thinks, who reflects carefully when he is on the sacred throne, emerges from the condition of stability. That is called nən. The dah is the willingness to present the possessions to the king, elders, hermits, ritualists, and sailors. The saṅ means, it is said, single; there is certainly no second, and also no third. What is called hyaṅ is the relic of the past.↓148 What is called hayu means lightweight, it is said, the body is like a flower-bud and a kapok fiber.↓149 Those are the truths. That is the one who aro ṅe?↓150
Notes
↑147. The meaning of sad ro ‘six and two’ is very obscure. If it refers to the number of explanations of the syllable ndah saṅ hyaṅ hayu, then we have five items, not two or six. In 34.2 we have the explanation of ro which means ‘the two’.↑148. This statement reinforces the idea that hyaṅ refers to the divine ancestors.
↑149. Allusions to the lightweight as kapok and flower-bud are mentioned in several texts. This allusion usually refers to one of eight supernatural powers, laghiman ‘absence of weight’, possessed by Śiva or the lords of yogins. Cf. DhPat 330: laghiman ṅaranya, abyə̄̄t avaknira tambhayan vəkasan mahaṅan kadi kapuk “Weightlessness means: first his body is heavy, then it is light like kapok”; BS 62.3 olih nəm yuga, aḍaṅan avake kadi pusuh ‘the result of the yoga number six: his body is light as cotton’.
↑150. The phrase saṅ aro ṅe is unintelligible; it should probably be emended to sad ro, ṅa.
ini ro artana, basana lanaṅ hiji, vadon hiji, ro, ṅa, tri artanya, iñana prəbu rama rəsi, 3, lima artanya, brahma, visnu, isvaA:24vra, mahadeva, sivah saṅkara, kusika, garga, mestri, purusya, patañjala, indra, yama, baruna, kovera, besavarna, ya ta pañca-devata ṅaranya, pitu artanya, sapta-patala, sapta-bvana, sapta-svarga, sapta-sunya, kanirasrayan, ya ta kalpa-carita ṅaranya, 7.
This is the meaning of two: that is one man and one woman, it is called two. Three means the king, the elder, and the hermit, 3. Five means Brahma, Wisnu, Iswara, Mahadéwa, Siwa Sangkara; Kusika, Garga, Méstri, Purusya, Patañjala; Indra, Yama, Baruna, Kuwéra, Bésawarna. That is called the five gods. Seven means: the seven underworlds, the seven middle worlds, the seven upperworlds, the seven voids, the Absolute. That is called the account of the creation (kalpa-carita).↓151
Notes
↑151. On the term kalpa-carita, cf. SKK 11.30; SHH 1.1–12. According to SHH, kalpa-carita is the account of cosmology. See chapter 11, §Cosmology.35
Three Knowledges (tiga-ajñana)
ini tiga di nu reya ṅaranna, tiga paksa, 3, tiga anavasta, 3, paṅajñanaan, 4, añana ginavay-gavay, 4, ini bayu sabda hdip, di nu reya, nu narivrəta di bvana, nu ñəluman ka kayu ka batu ka ləmah ka cai, ka sarva tumuvuh, ka sarva satva, 3.
These are called the three in number: three categories (3),↓152 three inconclusive propositions (3), the means of knowledge (4), the artificial knowledge↓153 (4). These are the breath, the speech, and the people’s mind, which surround (narivrəta)↓154 the world, which sink (? ñəluman)↓155 into the trees, into the rock, into the earth, into the water, into every kind of plant, into the animals (3).
Notes
↑152. This seems to refer to pakṣa tiga ‘categories of triad’, one of the topics in SHH 2.1–2: ndatan kami juga maṅucap tiga, paḍa sira mpu kabeh maṅucap tiga, ndya lvir-nikaṅ tiga vinuvusnira, nyaṅ brahmā, viṣṇu, īśvāra, tiga atika liṅ saṅ vaneh, nihan taṅ buddhi, guṇa, pradhāna, triyantahkaraṇa ṅaranya, tiga atika liṅ saṅ vaneh, nihan taṅ prabhu, rāma, r̥ṣi, sinaṅgah tri-tantu “It is not only I who speak of three; all the reverends speak of three. What are the threes they speak of? They are Brahmā, Viṣṇu, Īśvara. The three, as others say, are as follows: intellect, quality, and primary matter, called the three internal faculties. The three, as others say, are as follows: the (local) ruler, the village elder, the hermit, called the three threads”.↑153. ajñāna ginavay-gavay ‘artificial knowledge’, as opposed to true knowledge (ajñāna jāti) is one of the issues discussed in SHH 3.
↑154. The word narivrəta probably corresponds to OJ umarivṛtta ‘to surround, accompany, assist, attend’, from Skt. parivr̥ta ‘train, suite, assistant, companion’ (OJED, s.v. parivr̥ta). On the idea that the three elements covers all beings, see chapter 11, §Tiga Sādhana.
↑155. I interpret ñəluman as a variant of the expected word ñiləman (from siləm) ‘to sink, to drown’, and render it as ‘to sink, to absorb’.
ini tiga di saṅ pandita, ṅaranna, tiga sadana, tiga ta ma təlu, sadana ta ma drabya.
These are the three existing in the scholar. It is called the tiga sadana: tiga means three, sadana means element.
ini tiga təpət ṅaranna, ini a, ini ña, ini na, ya ta sinaṅguh tiga təpət basa ṅaranna.
These are called the three truths. This is the syllables a, ña, and na. That is called the three true words.
ndya kapaṅguhan ikaṅ tiga ri saṅ pandita,A:25r kasihana ranak devata saṅ ulun, ri kapaṅguhanikaṅ a, nikaṅ ña, nikaṅ na.
aum, nihan ta, kami mavarah patula beda rumuhun, paṅavruhanta ri təpətniṅ tiga, apa kari ṅaranikaṅ vuṅavari, srigadiṅ, asoka, tuduh denta, tuṅgal kari ya.
Teacher: “So be it. As follows. First I will explain the equality and the difference, your means to know the truth of the three. What is the meaning of the vari, srigadiṅ, and asoka flowers? You should explain! Are they identical?”
aum, beda ika pvaṅkulun, vuṅavari ata vuṅavari, srigadiṅ ata srigadiṅ, asoka ata asoka, pvaṅkulun, səṅguh ika vuvusta.
Pupil: “So be it. They are different, my lord. The vari flower is still the vari flower. The srigadiṅ is still the srigadiṅ, the asoka is still the asoka, my lord. Please tell me your words.”
maṅkana tekaṅ tiga, panula beda sarjava, saduga-duga, satəpət saprətiaksa.
Teacher: “The three are like that, the means to evaluate the equality and the difference in a sincere, truthful, rightful, and clearly perceived manner.”
ndah nihan panula beda rumuhun, irikaṅ a, apa kari masuk mətu maṅhavan ri gərna lavan riṅ tutukta, upamāna praveśanəm, gunanya ṅke ri sariranta.
Teacher: “First of all, here is the instrument to evaluate the equality and the difference of the a. What is entering and exiting by means of the nose and of your mouth, upamāna praveśanam, and its use in your body?”
bayu usvasa pvaṅkulun, ya tekaṅ a ṅaranya, liṅ saṅ pandita.
Pupil: “The wind as breath, my lord. That is what is called a, according to the scholars.”
nihan takonakna muvah ya terika, apa kari ṅaranya, ikaṅ karəṅə, denya kari gərəh gətərnikaṅ sarvva janma, A:25v apa kari ṅaran liṅta.
Teacher: “As follows is what could also be asked regarding that issue. What is the name that is heard, as the thunder and thunderous noise of all beings? What are their names, according to you?”
sabda pvaṅkulun. ya tekaṅ ña ṅaranna liṅ saṅ pandita.
Pupil: “The sound, my lord! That is called the ña, according to the scholars.”
nihan takonakna muvah, taya vruh kari ya, apa ṅaran ika tinəkakənta ri vəkasnikaṅ bvana, lvar, kidul, kulon, vetan, sakədap humalivat ri tasik, ləs luṅa cəp təka muvah, apa kari liṅta anaku.
Teacher: “As follows is what could also be asked, there is nobody who knows about it. What is the meaning of that which is caused by you to reach the limit of the world: north, south, west, east, and in a wink it crosses the ocean, disappears and comes back again in an instant? What is your opinion, my son?”
hədap pvaṅkulun, ya tekaṅ na ṅaranya, liṅ saṅ pandita.
Pupil: “The mind, my lord! That is called the na, according to the scholars.
ya ta mataṅyan sinaṅguh bayu sabda hdap ṅaranya, nu guməlar di bvana, ya ta sinaṅguh tiga sadana ṅaranya, ya panəkakən ikaṅ rat pinakaandəlanikaṅ sarva janma kabeh.
That is the reason why they are called breath, speech, and mind, which are spread through the world. Those are called the three instruments. They are the means to reach the world; they are used as a support for all beings.”
ini nu vrəta di sarira, bayu pinakahurip, masuk mətu riṅ ruṅta, ya ta pinakausvasanta, ya sinaṅguh təpət bənər, prətiyaksa, ya na təmən ri sarira ṅaranya, sabda ṅaranya, ikaṅ sabda, ya pinakapaṅvastu ri hala hayu, paṅaranan ri svara byañjana, ya pinakavuvusta, hədap ṅaranya, ikaṅ hədap, paṅaṅən-aṅənta ri madoh maparək.
These are the activities in the body. Bayu serves as the vital principle, entering and exiting your nose; it serves as your breath. It is considered right, correct, and clearly perceived. It is called the truth in the body. Sabda means the speech. It is used to define the bad and the good, to name vowels and consonants. It serves as your speech. Hədap means the mind, your thoughts directed towards the near and the far.
a ma ṅaranya iA:26rkaṅ bayu, ña ma ṅaranya ikaṅ sabda, na ma ṅaranya ikaṅ hədap, paṅəsinika tiga ajñana, ṅa, purba paksa saṅ pandita, upadesanakən, tiga ta ma təlu, ajñana ta ma nu kasampəran, ya ṅaran saṅ mahavisesa, 4.
The a is the breath, the ña is the speech, the na is the mind. They are the content of the three knowledges (tiga ajñana), which are the first argument of the scholars. They should be taught as follows: tiga means three, ajñana means the place to be reached (kasampəran). It is the Great Supreme (4).
36
Real Knowledge (ajñana jati)
ndəh ya sinaṅguh ajñana jati ṅaranya, tan kavənaṅ vinehakən ri sisya, tan kavənaṅ ginavay-gavay, ajñana ta ma, jati ta ma, puhun nu visesa, 4.
Furthermore, this is called the innate knowledge. It can not be given to the pupil, it can not be faked. The knowledge and the real are the origin of the Supreme One.
ini kamulyan, pavvitan suka lavan enak, ya ta mataṅyan vvitniṅ sakti lavan bisa, vvitniṅ kinatəaṅan, vvitniṅ kinahanan, vvitniṅ sinəmbah riṅ saṅ pandita, ri hana bayu sabda hədap, ri sariranta, yan ahilaṅ ikaṅ bayu sabda hədap, ri sariranta, mari sinəmbah, mari pinuja deniṅ rat kabeh, tinimpalakən riṅ səma.
This is the excellent principle, the origin of joy and sorrow, what is pleasant and unpleasant?. That is the reason why it is the origin of power and strength, the origin of being respected, the origin of being endowed, the origin of being venerated in the case of the scholar. As for the existence of the breath, speech, and mind in your body: if the breath, speech, and mind vanish in your body, it means that one ceases to be venerated, and ceases to be worshiped.
ikaṅ hədap pinakahədapniṅ prəña, vicitra ikaṅ hədap, ya ta təpət A:26v bənər ṅaranya, ya na təmən prətyaksa ri sarira ṅaranya, ya ta sinaṅguh tiga təpət ṅaranya, tiga ma təlu, təpət ta ma ṅaranya visesa.
The mind is used as the mind by wisdom. The mind is manifold. It is the truth and correct. It is truly perceivable in the body. It is called the three truths. Tri means three, təpət means superior.
37
Union (katuṅgalan)
ini katuṅgalanana, nu təpət ta ma ya paṅaṅən-aṅən madoh maparək sakala huripnya, paranya, tan kasukəran deneṅ sukər, ya tuməpi ri andabvana, svarga patala, tan kapətəṅan deniṅ vəṅi, ya ta sinaṅguh boṅboṅ bontos buṅbaṅ ləpas, nu təpət, nu rasti siṅ sakaharəpnya, luṅa tan kinavruhan, apa ṅaranya maṅkana.
Teacher: This is their union. The “straight” is the thought, far and near. Its entire life and its targets are not hindered by the difficulties. It reaches the edges of the world-egg, including heaven and the underworlds, unseen during day and night. It is called “to achieve the ultimate” boṅboṅ botos↓157 and “to completely dissolve” buṅbaṅ ləpas.↓158 Those whose desires, all of them, are true and rasti ? are leaving without being noticed. What is the meaning of such teaching?
Notes
↑157. boṅboṅ botos seems to be an expression. We find such expression in MdS tutas titis bongbong bontos ‘have completed learning’.↑158. buṅbaṅ ləpas also seems to be a similar expression to boṅboṅ botos. In MdS, buṅbaṅ signifies ‘cut down clean, stripped of (unwanted) vegetation’, and ləpas means ‘release’. So it probably means ‘to clearly dissolve’.
aum, aṅən-aṅən pvaṅkulun
Pupil: This is the thought indeed, my lord.
ya tekaṅ saṅ hyaṅ ajñana, liṅ saṅ pandita, ya ta patuṅgalan tiga təpət, tinimpalakən rasmi ya ta vaṅkəy ṅaranya, ya ta mataṅyan vvitniṅ muliya təmən, saṅ hyaṅ ajñana visesaA:27r.
Teacher: That is the holy knowledge, according to the scholar. It is the union of the three truths. When the beauty of knowledge is thrown away, it is called the carcass. That is the reason why supreme knowledge is the origin of ultimate excellence.
ndya lvirnya sinaṅguh muliya təmən, nihan upadiyanta, kady aṅganiṅ kadaton mesi mas manik dodot muliya raja yogya, tuhu muliya ika kabeh, nihan ri hana saṅ hyaṅ bayu sabda hdəp, ri hana ajñana visesa ri sariranta.
What is the form of what is called the truly priceless? This is your metaphor: like the court filled with the gold, jewel, and priceless clothes of the worthy king. All of that is truly priceless. Thus far about the existence of the holy breath, speech and mind. Thus is the supreme knowledge in your body.
aum, tan hana vaneh saṅ hyaṅ ajñanani momah, mabayu, masabda, mahədap, saṅ hyaṅ ajñana visesa, kaliṅanya, rahaseyakna de ranak saṅ pandita.
Indeed, the holy knowledge regarding the living as a householder (momah), of breathing, of speaking, of thinking is no other than the holy supreme knowledge. Its meaning is to be kept as a secret by the pupil of the scholar.
aum, bagya ta maṅkana.
Pupil: So be it. This is fortunate.
38
Breath, Speech, and Mind (bayu sabda hidəp)
nihan sabda mami ananta prajña, hana bayu sabda hidəp riṅ kita anaku.
Teacher: This is my word, the endless wisdom. Is there any breath, speech, and mind in you, my child?
aum, hana pvaṅkulun.
Pupil: Yes, they exist, my lord.
katon ya denta.
Teacher: Is it seen by you?
taham pvaṅkulun, yukti ta suməṅguh hana, asiṅ karasa kaprəsa, hana riṅ bvana lavan sarira pvaṅkulun.
Pupil: No, my lord. It is proper to regard it as existing. Anything that is felt and touched, it exists in the world and in the body, my lord.
tuhu ika yan maṅkana, hana sabda ta.
Teacher: Such answer is true. Does the speech exist?
hana pvaṅkulun.
Pupil: It exists, my lord.
tuhu ika yan maṅkana, katon ya ika sabA:27vda denta.
Teacher: Such answer is true. Is the speech seen by you?
taham tan katon, pvaṅkulun, yukti ta suməṅguh hana, asiṅ karəṅə, hana riṅ bvana lavan sarira, pvaṅkulun.
Pupil: No, it is not seen, my lord. It is proper to regard it as existing. All that is heard, it exists in the world and in the body, my lord.
hədap hana ta ri kita.
Teacher: Does the mind exist in you?
hana pvaṅkulun.
Pupil: It exists, my lord.
katon ya denta.
Teacher: Is it seen by you?
taham tan katon ika pvaṅkulun, yukti ta suməṅguh hana, sakaaṅən-aṅən madvah maparək hana riṅ bvana lavan sarira.
Pupil: No, it is not seen, my lord. It is proper to regard it as existing. All that is thought, far and near, exists in the world and in the body.
tuhu kita vruh yan maṅkana, ya ta mataṅyan sinaṅguh saṅ hyaṅ suksəma, prətyaksa, laṅgəṅ hana riṅ sarira, lavan ikaṅ rat tan hana vaneh.
Master: You are right to know in this way. That is the reason why what is called the Holy Invisible essence is clearly perceptible; it exists perpetually in the body and in the world, there is nothing else.
ini vrəti bayu sabda hədap, seṅniṅ bayu sabda hədap, 3, katuduhaniṅ bayu sabda hədap, 6, ini pañca-bayu, pañca-bvat-aji, 5, pañca-indriya, 5, varah de hinilaṅ, 3, paramarta, 4, paramakevalya, 4, asta-guna, 8, vuku añana, 3, kisiñan, 8, anendriya, 3, ganal alit, 4, samaṅkana vukuaniṅ ajñana kvehnyaA:28r, kayatnakəna saṅ sevaka darma.
This is the activity of the breath, the speech, and the mind: the appellation of the breath, speech, and mind (3), the demonstration of the breath (6). This is the five tasks ordered by the king (5), the five organs (5), the teaching about the way to vanish (3), the highest truth (paramarta) (4), the ultimate isolation (4), the eight supernatural powers (8), the section of knowledge (3), kisiñan;(?) (8), unperceived by faculties (anendriya)↓159 (3), the gross and subtle elements (4). These are the numbers of the section of knowledge; the servant of the dharma should pay attention to them.
Notes
↑159. My interpretation of anendriya is based on its occurrence in SHH 40.1: anendriya ṅaranya tar katon taṅ panon “anendriya means it can not seen by the eyes”.39
Possession (drəbya)
ini tambəh ṅaranya, 2, kavikun, 4, paṅaran, paṅaku, daṅ acarya, nihan kayatna-yatnakna saṅ mamet hayu, saṅ hyaṅ ajñana, mana drəbya saṅ madrəbya, mana tan pinakadrəbya, kady aṅganiṅ boga, pariboga, rupaboga, ndya ya sinaṅguh boga, pariboga, rupaboga.
This is called the addition (2), the state of the vikus (4), the naming and the personalisation of the reverend teacher. This is what should be made an object of attention by the one who searches for the truth. It is the holy knowledge: the reason that it is the possession of one who possesses, the reason that it is not used as a possession, like the enjoyment of consumption (boga), enjoyment of living properties (pariboga), enjoyments of appearance (rupaboga).↓160 What is that which is called boga, pariboga, and rupaboga?
Notes
↑160. The distinction between boga, pariboga, and rupaboga in this text is different from the one attested in Old Javanese texts. For example, in the Koravāśrama, we find bhoga and paribhoga, where bhoga is the pleasure of eating and drinking while paribhoga is the pleasure of dress and adornment (sandaṅ aṅgo). The combination of rūpabhoga never occurs in Old Javanese sources, where we find upabhoga instead. See Vṛt 28.1: bhoga aranya salwir iṅ kapaṅan kenum, upabhoga aranya salvir iṅ sinaṇḍaṅ, paribhoga aranya ikaṅ marabi mahulun. Thus, rupaboga may be a later development through reanalyzing.nihan, sinaṅguh boga ma paṅan inum, pariboga ma hulun kuri, kəbo sapi siṅ mavnaṅ-vnaṅ, rupaboga ma, mas manik dodot malit raja yogya, ya busana saṅ devaratu, drabya ma, ajñana visesa, pinakahayu, pinakabusana vastu si vvaṅ.
As follows: what is called boga is food and drink; pariboga is the slave, servant, buffalo, cow, any kind of livestock; rupaboga is gold, jewel, fine lower cloths for a worthy king, that is, the ornaments of a divine king. The possession is the supreme knowledge, to be used as the embellishment and as the ornament of the substance of the individual (vastu si vvaṅ).
rambəh ranak saṅ pandita, tətəsakən iṅ varahən, irikaṅ sinaṅguh vastu si vvaṅ ṅaranya.
In addition, O child of the scholar, what will be thought should be absorbed, about what is called the substance of the individual.↓161
Notes
↑161. My emendation vastu siṅ voṅ to vastu si voṅ ‘the substance of the individual’ is in the light of SKK 18, where we have vastu si voṅ as the highest type of being, after plant beings (janma tumuvuh), animal beings (janma triyak), human beings (janma voṅ), and individual beings (janma si voṅ).aum, nihan mavarah ri kita, vastu si vvaṅ ma ṅaranna, ikaṅ saṅ sat-hana, tan hinanakən, ya ta puhunya, ya ta vvit saṅkan paran ṅaranna, ya ta vvit jatiA:28v suda ṅaranna, ya puhun ambu lavan ayah ṅaranya, ya ta sinaṅguh rahasya, ya ta darma mahavisesa, ṅa, nu maṅhanakən sarvva karya rikaṅ loka, ya ta maṅgavay tan ilu ginavay, ya ta mataṅyan na śāstrataḥ na gurutaḥ svataḥ ikaṅ sy anu ṅaranya.
Let it be so! I teach you as follows: what is called a worthy person is the one of true being (saṅ sat-hana), which is not created. It is the source. It is called the root of the origin and the end. It is called pure nature. It is called the source of the mother and father. It is regarded as the secret. It is called the paramount dharma, who carries out all the actions in the world. He creates without joining all the other beings in being created. That is why what is called “Someone” (si anu) does not come from the treatises, does not come from the teacher, but it is from oneself (na śāstrataḥ na gurutaḥ svataḥ).
ka, na śāstrataḥ, tan katəmu deniṅ sastra lavan praña, na gurutaḥ ma kaləmpaṅan nu disiar ta ja kasurupan kalaṅgkahan, tan kavənaṅ inucapakən, tan kavənaṅ pinitəṅənakən ri saṅ guru, sāratasvataḥ juga, hana tan hinanakən, na bhāryā, na putraḥ na bandhūbiḥ, na mātā, na pitam svataḥ, ka, na bhāryā, tan parabi, na putraḥ, tan paanak tan paputu, na mātā, na pitam svatah, tan pabapa, tan paibu.
The meaning is: na śāstrataḥ means cannot be found by the means of scriptures and wisdom; na gurutaḥ is kaimariṅun (?). What is sought by him is penetrated and filled. It cannot be used as a means, it cannot be instructed, by (ri) the teacher. It is only from oneself. It exists without being made into existence: no wife, no son, no relatives, no mother, no father: it is from oneself. The meaning is: na bhārya is not having a wife, na putraḥ is not having child and grandchild, na mātā, na pitam svataḥ is not having a father, not having a mother.
- SHH 17.10: na śāstrataḥ tar kəneṅ inajyan, tar katəmu deniṅ śāstra, na gurutaḥ luput tinakvanakən, tar kəna pinitəṅən deniṅ guru, kaliṅanya, sāratasvataḥ juga hana tar hinanakən, ṅaranya, na bhāryā, na putraḥ na bandhūbiḥ sira ta sinaṅguh dharma tuṅgal makavak ikaṅ bhuvana lavan sarva janma, na putraḥ tar panak tar paputu, na bhāryā tar parabi, na mātā na pitam svataḥ, sira ta svatah tar pabapa tar pebu, tar pasaṅka tar paparan, avis mrati drəsti.
avismṛtidṛṣṭi, sira ta manon tan katon, vruh tan kinavruhan, masarira tan sinariraan, mabayu tan binayuan, masabda tan sinabda, mahədap tan pinihədap, pargata juti mətu lavan sariranya, bayu sabda hədapnya, ri garbavasa, ri vrətanya, savətunya, ri heṅ, inaranan ta ya si anu.
Avismṛtidṛṣṭi (the sight of one who is not forgetful). He sees without being seen, knows without being known, embodies without being embodied, blows the vital air into other beings without being blown the vital air into by any other beings, speaks without being spoken, thinks without being thought. He appears just at the same time with his body, his breath, his speech, and his mind, in the embryo-abode in the past. When he appears in the external world, he is called “Someone”.
- SHH 17.11: sira ta manon tar katon, vəruh tar kinavəruhan, pramāṇa tar kapramāṇan, manuduh tar katuduh, maśarīra tar śinarīran, mabāyu tar bināyvan, maśabda tar śinabdan, mahədap tar hinədapan, parəṅ gata juga mətu lavan śarīranya, bāyu śabda hədapnya, ar sakeṅ garbhavāsa ṅuni, ndah tapvan pakaṅaranya sakeṅ daləm vətəṅ, savətunta ri heṅ ata ya, inaranan deniṅ bapa ibu sy anu.
ya ta mataṅyan saṅ hyaṅ mevəh ṅaranya, si anu vaneh, antian ta puṅguṅnika loka, lavan saṅ rat, tan vruh ri bapa ibunikaṅ sabvana, lavan anaknikaṅ loka, syapa ta sira vihikan, saṅ pandita juga tan hana vaneh.
That is the reason why the Someone else is called the one having difficulty, namely, its ignorance about the world and the universe is extraordinary, is not knowing the father and the mother of the whole world, and the child of the world. Who is the one who is knowledgeable? It is only the scholar, no one else.
- SHH 17.12: ya ta mataṅyan saṅ hyaṅ mevəh ṅaranika sy anu vaneh, apan hana śarīranya sinaṅgah sy anu, hana bāyu śabda hədapnya sinaṅgahnya sy anu, hana saṅ yvaga pasamvahanya vaknya kabeh, sinaṅgahnya sy anu, kaliṅanya pətəṅ pəpət andakara juga ṅvaṅ sabhuvana, tar vəruh i sinaṅgahnya bapa ibu lavan anak. syapa ta sira vihikan ri bapa ibunikaṅ sabhuvana, lavan anaknikaṅ loka, saṅ paṇḍita juga tar hana vaneh..
aum, ranak saṅ pandita, tətəsakna, inaranan bapa ibu, ta sy anu.
O, child of the learned master, “Someone” will emerge from what are called parents.
40
Vari Flowers (vuṅa vari)
aum, nihan mami asih ri kita, 5, ini vuṅavari, artanya nihan, vuṅavari ma kapas, varna ma ṅaranna kanteh, vri ma ṅaranna boeh.
Indeed, the following is my love for you (5). These are the varis flowers. The meaning is as follows: varis flowers means cotton, the color means a thread, the cognition (vri)↓162 means fabric.
Notes
↑162. The word vri in OJ is equivalent with vruh i (OJED, s.v. vri II). In our context, the fabric (boeh) is connected with the individualized divine emanation (saṅ hyaṅ pramana), then my interpretation of vri as ‘cognition’ seems to make sense.ka, nu kaṅkən vuṅavari ma sarira, nu kaṅkən kanteh ta ma, na hədap, nu kaṅkən boeh ta ma, saṅ hyaṅ pramana.
The meaning is: what is called varis flowers is the body, what is called the thread is the mind, what is called fabric is the individualized divine emanation (saṅ hyaṅ pramana).
ka, makapanon A:29vhədapnya, makadvara matanya kalih, makahurip bayunya, makapavastu sabdanya, makapaṅastana sariranya, makadora ikaṅ bvana.
The meaning is: he uses his mind as the sight, he uses his two eyes as the gate, he uses his breath as the vital principle, he uses his speech as the means of realizing, he uses his body as the abode, he uses the world as the gate.
nu baṅ ta ma varna, vruh ri tinonya ṅaranna, dvara manonton kəmbaṅ vuṅavari ika, mata golaka kalih viji, panonton kəmbaṅ vuṅavari ika, cipta, vruh ri panonya ṅaranika, syapa ta ya saṅ tumon kəmbaṅ vuṅavari.
The ‘red’ is a color, the meaning is that he knows what he sees. The gate to see the varis flowers is the two eyeballs. The instrument to see the varis flowers is the mind. It means that he knows his sight. Who is the one who sees the varis flowers?
ranak denta saṅhulun.
It is you, son.
kavikan, 3, katəpət, 1, panatabna, 3, mokta jiva, 9, acintya, ṅa, icaluṅ, i, mamikul, ba, kayu magəṅ.
The skill (3), the truth (1), its panatab (?) (3), the liberated soul (9), inconceivable, icaluṅ (?), i (?), to carry over the shoulder, ba (?), the big trees (kayu magəṅ).
ini pañca-mahabuta, 5, pañca-gati, 5, pañca-marga, 5, samaṅkana kayatnakna saṅ sevaka darma.
This is the five gross elements (5), the five forms of suffering, (5), the five paths (5). All of that should be made the object of the attention of the servant of the dharma.
41
Five Sections (vuku lima)
nihan sandi, təmbəy saṅ pandita maṅucap vuku, sandi ṅaranya, si tutur, ya pinakasipat ikaṅ bvana, lavan ikaṅ sarva janma, ya ta mataṅyan tan salah tuvuh tan salahA:30r rasa ikaṅ rat kabeh, abənər tumiru bapa ibunya, mvaṅ vvitan sabvatnya ikaṅ sarvva janma kabeh, vvaṅ manak vvaṅ, satva manak satva, 1.
As follows is the esoteric teaching, the beginning of the scholar telling about the five sections. The esoteric teaching (sandi) means the consciousness. It serves as the direction of the world and all beings. That is the reason why every being in the whole world does not come to existence with a wrong body and with a wrong condition. All the beings are following, in the right direction, their father and their mother, and their origin and particular nature: humans give birth to humans, animals give birth to animals.
- SHH 21.1: nyaṅ sandhi təmbəyniṅ saṅ paṇḍita maṅucap vuku, sandhi ṅaranya si tutur, ya pinakasipatnikaṅ bhuvana lavan sarva janma, mataṅyan tar salah tuvuh, tar salah rūpa, tar salah rasa ikaṅ rat kabeh, abənər tumiru bapa ibunyan mvaṅ vit bvatnya ikaṅ sarva janma, vvaṅ manak vvaṅ, kəbo manak kəbo, sapi manak sapi, sarva tumuvuh tar salah tuvuh pada kalaya-layanya, makasəvə-səvənya, tar salah vvah tar salah rasa, vruh juga ya kabeh ri jātinya.
nihan sinaṅguh tapa ṅaranya, apa pinakarasanya, si lilaṅ, aparan mataṅyan si lilaṅ, ṅa, nihan lvirnya, iniṅətnira makadrabya bvana lavan sarira, 7.
What is called penance (tapa) is as follows. What is the essential meaning of it? The purity (si lilaṅ). What is the reason it is called purity? Its explanation is as follows: it is aware to have the world and the body as properties.
- SHH 22.1: maṅkana tekiṅ tapa, apa pinakarasanya, si liṅlaṅ, apa mataṅyan aliṅlaṅ, ri eṅətnira pakadrabya bhuvana lavan śarīra, ṅuniveh bāyu śabda hədap, an aṅhiṅ sira saviji pramāṇa tan hana vaneh, ya ta mataṅyan tar karakətan sarva mala, hyun lulut ilik tṛṣṇā tan hana ri saṅ meṅət, aləṅis juga manahnira; si nistṛṣṇā, tan asih, tan ahyun, tan akuṅ, tan onaṅ, tan harsa, tan aharəp, tan adṛḍha, tan raga, tan alah-alah, varəg vruh sih jiva bhāṣa humus juga, ya byakta nirmala lilaṅ ṅaranya, tan kapramāṇan deniṅ śarīranya, ṅuniveh bāyu śabda hədapnira, nahan pinakaviśeṣanikaṅ saṅ manon, yar tapa.
maṅkana tekaṅ luṅguh, apa pinakarasanya, si pagəh, tuhu kari saṅ manon mapagəh ri paṅavruhanira ri sakala niskala, apa kapagəhanikaṅ saṅ manon ri sakala, tan ilu misesaakən, aji mantra huṅkara padmakara, ṅuniveh gəlar puja, jampa jampya, tan ilu ata kita misesaakəna rika, deniṅ tapa brata, yoga samadi, tan kavacica deniṅ guna kabeh, nihan kapagəhan saṅ manon ri sakala, ndya kapagəhanikaṅ saṅ manon ri niskala, hayva sira mahavvilan.
Likewise, the posture (luṅguh), what is the essential meaning of it? The firmness. It is true indeed that The Witness is firm in his knowledge of the manifest and unmanifest world. What is the firmness of The Witness in the manifest world? He does not follow along others in prioritizing sacred formulas, mantras, the mantra huṅ, a lotus-like hand (padmakara),↓163 and also performing worship and healing spells (jampa-jampya). You do not follow those in prioritizing the way of penance, observances, yoga, and concentration. He is not seduced↓164 by any kind of supernatural powers (guna). Those are the firmness of The Witness in the manifest world. What is the firmness of The Witness in the unmanifest world? He should not be involved in demonic activities.
Notes
↑163. I emend padkara to padmakara is in the light of a passage in BhK śloka 12 and its OJ exegesis: saṅ hyaṅ śivabhasma kavruhana saṅ sādhaka | irikaṅ karatāla vedi | ikaṅ aṅguli ya samīt | tulisniṅ karatāla ya padmamaṇḍala “The holy ashes of Śiva should be known by the practitioner: the altar is in the palm; the fingers are the firewood; the lines of the palm are the lotus-maṇḍala”.↑164. The passive word kavacica it is not attested in OJ, but occurs in OS ‘enthralled, seduced, overwhelmed, obstructed’. Noorduyn & Teeuw are in doubt because kavacica and kavañcica occur in SA. The etymology of this word is unclear.
- SHH 23.1–2: maṅkana tekaṅ luṅguh, apa pinakarasanya si pagəh tuhva tekeṅ saṅ manon mapagəha ri vruhnira ri sakala niskala, apa pagəhanika saṅ manon ri sakala, tar ilva misesakən aji mantra huṅkara, gəlar pūjā dhyāna samādhi, tar ilva miśeṣakən tapa brata, tar ilva miśeṣakən guṇa-guni, nahan kapagəhnika saṅ manon ri sakala. ndya kapagəhan ika saṅ manon ri niskala, hayva sira mahavvilan.
maṅkana tekaṅ pratyaksa, apa pinakarasanya, sy asəmbava, apa ta kaliṅanya ikaṅ sinaṅguh səmbava, ṅa, nihan lvirnya, vruh karika tuṅgalanya asəmbavanikaṅ rat kabeh pinakabvananya, taham tan vruha karika saṅ manon, ikaṅ sarira pinakasariranya, taham vruha karika saṅ hyaṅ darma, ikaṅ ganda pinakagandanya, taham vruh karika saṅ hyaṅ hayu, ikaṅ varna pinakavarnanya, taham vruh karika saṅ hyaṅ pramana, irikaṅ bayu sabda hədap, irikaṅ pinakahuripnya, taham vruha karika saṅ hyaṅ visesa, irikaṅ sabda pinakapaṅvastunya, taham vruha karika saṅ hyaṅ rahasya, irikaṅ cita, pinakapaṅaṅən-aṅən, ya ta asəmbava ṅaranya, 7.
Likewise, the direct perception (pratyaksa), what is its essential meaning? The impossibility. What is the meaning of impossibility? This is its nature: Does The One know about the impossibility of the whole world being used as its world? No. Does The Witness know that the body is used as its body? No. Does the The Holy Dharma know that the smell is used as its smell? No. Does the Holy Virtue know that the colour is used as its colour? No. Does The Divine Emanation know that the breath, speech, and mind are used as its life? No. Does The Supreme One know that the speech is used as its means to define? No. Does The Holy Secret know that the mind is used as an instrument of thought? That is called the impossibility.
- SHH 24.1: maṅkana tekaṅ pratyakṣa, apa pinakarasanya, sy asəmbhava, apa kaliṅanya, vruh karikaṅ tuṅgal ry asambhavanikaṅ bhuvana kahananya, taham vruh karikaṅ tuṅgal ri asambhavanikaṅ śarīra pinakāvaknya taham, vruh karikaṅ tuṅgal ri asambhavanikaṅ bāyu śabda hədap pinakahuripnya mvaṅ pinakasādhananya, taha tar vruh kary asambhavanika kabeh, kadi pituhunya ikaṅ aji mantra sajñāti gəlar pūjā, mvaṅ phalaniṅ tapa brata həlam yan mati, yan apa ika, yan vruha ya ry asambhavanika kabeh.
ndya saka rika asəmbava, lavan pagavay asəmbava, nihan cətana ri citanya, hana ya manik sarvesta, sakarja paripuraka, manik sarvesta mahacintya saṅ manon, ya pinakaaməṅ-aməṅan saṅ hyaṅ darma.
Where does the impossibility and the application of the impossibility come from? As follows: the consciousness in the mind. There is the most desired jewel, beautiful and fulfilling. The Witness is the most desired jewel and the great unconceivable one. It manik sarvesta is treated with much fondness by the holy dharma.
- SHH 24.6–7: hana maṇik sarveṣṭa sakārja paripūraka ṅaranya, cinaritakən ri carita kumara mvaṅ saṅ murti mvaṅ śrīvikramāditya, ar sakārja nu vidi ikaṅ maṇik sarveṣṭa ri carita, aum, rəṅo ranak devatā saṅhulun, yar kvliṅanta ri kami, umapa tekaṅ maṇik sarveṣṭa sakārja paripūraka, liṅtānaku, manik vatu kari ya liṅta. aum, maṇik vatu ata ya liṅ ranak devatā saṅhulun, taha py anaku, yadyastun petən ta ya ri vəkasnikaṅ lvar kidul kulvan vetan, i svar i ruhur, tar pamaṅguh juga kita irika.
ndya sinaṅguh manik sarvesta, sakarja paripuraka ṅaranya, ikaṅ hədap, apa manik sakarja nu vidi ṅaranya, ikaṅ tutur, ndya ya manik sarvesta sakarja mahacintya ṅaranya saṅ manon, ya ta sinaṅguh tiga rahasya basa ṅaranya, tan kapaṅguh rahasya di saṅ pandita denikaṅ sevaka darma.
What is that which is called the most desired jewel, beautiful and fulfilling? It is the mind. What is the beautiful jewel belonging to ‘the creator (anuṅ vidi)’? It is consciousness. What is the beautiful jewel and the greatly inconceivable one? It is The Witness. Those are called the three secret words. The secret of the scholar is not found by the servant of the dharma.
- SHH 24.7: aparan pva kaṅ sinaṅguh saṅ paṇḍita, sarveṣṭa sakarja paripūraka ṅaranya, ikaṅ hədap, sarveṣṭa sakārja nu vidi, ikaṅ tutur, yeka maṇik sarveṣṭa sakārja paripuraka ṅaranya, mvaṅ sakarja nu vidi ṅaranya, liṅ saṅ paṇḍita, pinakāməṅ-aməṅan saṅ hyaṅ dharma, ya ta kinudaṅ-kudaṅnikaṅ loka riṅ yoga ṅaranya, salvirnikaṅ kiduṅ mamuhara raga, mvaṅ vijahira kaṅ loka..
42
Three Secrets (tiga-rahasya)
ndya sinaṅguh tiga rahasya, bayu sabda hədap, ikaṅ sinaṅguh tiga rahasya, taham tiga sadana ṅaranna, ka, apa ya sinaṅguh tiga rahasya ṅaranya, ri mahapandita.
What are called the three secrets, that is the breath, the speech, and the mind? Those which are called the three secrets are not the three means. The meaning is: what is called the three secrets according to the great teacher?
aum, nihan lvirnya, nya hədap, nya tutur, nya saṅ manon, yeka vvitniṅ səmbava ṅaranya, apa byaktanya, ika vvitniṅ səmbava pvaṅkulun, nihan dr̥stanta iriya, kady aṅganiṅ pañjut, dilah lavan teja.
Indeed, as follows is its form: that is the mind, the consciousness, the witness. Those are called the origin of existence. What is the explanation of the origin of existence, my lord? The illustration about that is as follows: like the lamp, the flame, and the light.
tuṅgal karika pvaṅkulun, ikaṅ dilah lavan teja.
Are the flame and the light identical, my lord?
taham pih tan hana maṅkana, dudu dilah dudu teja dudu apuy atasih, saṅka ri aA:31vpuy ikaṅ dilah lavan teja, riṅ apuy paranya, pəjah muliha riṅ saṅkanya, pəjah jatinya.
No, they are not like that. The flame, the light, and the fire are different. The flame and the light are coming out from the fire. Their outcome dies with the fire, going back to their origin; their original condition dies.
- SHH 25.3: ndya pvekaṅ tiga rahasya ṅaranya, liṅ saṅ paṇḍita nihan, nyaṅ hədap, nyaṅ tutur, nyaṅ saṅ manon, yeka tiga rahasya ṅaranya, saṅkanikaṅ bhuvana lavan sarva janma, nihan dṛṣṭanta irikaṅ tiga rahasya, ar ya saṅkanikaṅ bhuvana lavan sarva janma, nyaṅ pañjut, dilahnya, mvaṅ tejanya, tuṅgal karika liṅta, taham pih, duduṅ dilah, duduṅ teja, duduṅ apuy.
apa byaktanya, pasaṅ ikaṅ pañjut muvah, bar ta ya murub aṅadəg parəṅ gata jatinika, bijilnikaṅ dilah, bijilnikaṅ teja, maṅkana ta ya pəjah , hələnikaṅ dilah lavan teja, parəṅ gata hələ, maṅkana hdip lavan tutur, ṅuniveh saṅ manon.
What is its explanation? Prepare the torch already! Its nature is to suddenly flame firmly, and at the same time, is to be extinguished. The appearance of the flame is also the appearance of the light. In a similar way they are extinguished. The swallow of the flame and the light, they are swallowed and vanished simultaneously. The mind and the consciousness, as well as the witness are likewise.
apa ta sinaṅguh apuy ṅaranya, saṅ hyaṅ pramana, apa pinakadilah, ika cita, apa pinakapanasnya mvaṅ tejanya, ikaṅ sandi, ka, na hədap tutur saṅ manon, ya ta sinaṅguh vvitniṅ səmbava ṅaranya, 3.
What is considered the fire? The individualized divine emanation. What is the flame? The mind. What is the heat and the light? The esoteric consciousness. The meaning is: the mind, the consciousness, and the witness. Those are called the origin of existence (3).
- SHH 25.7: apa sinaṅguh apuy ṅaranya, saṅ manon, apa pinakadilahnya, ikaṅ hədap, apa pinakapanasnya mvaṅ pinakatejanya, ikaṅ tutur, ndah saṅ manon ta sinaṅguh apuy ṅaranya, nahan sinaṅguh tiga rahasya ṅaranya, vəkasniṅ maṅucap tiga liṅ saṅ paṇḍita, ya teka saṅkanikaṅ bhuvana lavan sarva janma.
ini paṅakuna, kady aṅganiṅ saṅ citrakara, vrati lavan panuli, kady aṅganiṅ gaṅsa lavan malam, ṅuniveh salaka, ka, na hədap, na tutur, na saṅ manon, ya ta sinaṅguh paṅaku səmbava ṅaranna.
This is the means of individualization, like the painter, the action of painting, and the brush; like the bronze and the wax, along with the silver. The meaning is: the mind, the consciousness, the witness. Those are called the means of individualization of existence.
ini ka, dudu dilah, dudu teja, dudu apuy, apa ta byaktanya, pasaṅ ikaṅ pañjut, ṅa, tinonakən sumbunya, bar ta ya dumilah ikaṅ aṅadəg murub, aṅadəg satuduhan gəṅnya, ya ta dilah ṅaranya, ika abraṅ humibək iṅ umah, teka teja ṅaranya, ikaṅ luməṅ sakunaṅ-kunaṅ, ikaṅ abaṅ ri tuṅtuṅ sumbu, ya ta apuy ṅaranya, nahan byaktanikaṅ apuy yan dudu dilah lavan teja, riṅ ndi paranikaṅ dilah lavan teja, mari sunya taya kari ya, taham pih tan hana maṅkana.
This is the meaning that the fire is different. What is the explanation? Prepare the lamp, that is, its wick is set ablaze. The fire that stands and flames, quickly shines. Its measure stands in the same direction (satuduhan). That is called the flame. What is spreading out and filling the house, it is called the light. What is shining as small as a fire-fly, and the red on the top of the wick, that is called the fire. This is the proof that the fire is different from the flame and the light. Where to the destination of the flame and the light? Does it go to void and non-existence? No, it is not like that.
- SHH 25.4: apa byaktanya, pasaṅ ikaṅ pañjut tunon sumbunya, bar dumilah ta ya, ikaṅ murub aṅadəg satumuduhan gəṅnya, yeka dilah ṅaranya, ikaṅ abraṅ humibək iṅ umah yeka teja ṅaranya, ikaṅ luməṅ sakunaṅ-kunaṅ, abaṅ ri tutuṅniṅ sumbu, yeka apuy ṅaranya, nahan byaktanikaṅ apuy, ar duduṅ mvaṅ dilahnya lavan tejanya.
apa ta liṅnira kabeh, mara ri sunya taya, taham pih tan hana maṅkana, apa liṅnira kabeh, mara ri sunya taya, dilah lavan tejanya, mvaṅ apuynya, liṅ saṅ viku vaneh, taham pih liṅ saṅ pandita, hayva kita maṅkana.
What is the meaning of all of this, about the fire going to the void and non-existence? No, it is not like that. What is the meaning of all this, namely the flame, along with the light and its fire, going to the void and non-existence, according to another viku? No, it is not according to the scholar. You should not say like that.
ndya paranikaṅ dilah lavan tejanya, mareṅ vastuanana, ṅa, kady aṅganiṅ hantəlu, kady aṅganiṅ viji ambavaṅ, kady aṅganiṅ kaṅ məraṅ, kady aṅganiṅ masavah-savah, kady aṅganiṅ buṅa lavan lavay, ṅaranya, sa, a.
Where would be the destination of the torch and its light? They go to the state that exists. The meaning is: like the egg, like the seed of mango, like the rice-straw, like planting in the rice field, like the flowers and the yarn, sa, a.
ya ta sinaṅguh yoga batara ṅaranna, ini guna nu maha ta, ini bisa nu viA:32vsesa, aku, ṅaranna, aiṅ saṅ sat-hana, tan hinanakən, saṅ svatah maṅgavay tan ilu ginavay, apan aku pramana tan kapramanaan, aku visesa tan kavisesaan, ya ta sinaṅguh tiga rahasya visesa ṅaranna, 7.
That is called the work of the Lord. This is the power of the Great One. This is the power of the Supreme One. Me means I, the one who truly exists, which is not created, the holy one who exists by itself, who creates which does not follow others in being created. Because I am the life-giving power which is not the embodiment of the living power (kapramanaan). I am the Supreme which is not the embodiment of the Supreme. That is called the three supreme secrets.
ini panatabna ṅaranna, bvana mari adarana, sarira mari astana, bayu mari hurip, sabda mari dipipaṅvastu, hədap mari ya ginavay, tutur mari pagavay, saṅ manon mari ya magavay, niruktinya liṅ arya pandita.
This is its means of tatab (? panatabna). The world has ceased to support, the body has ceased to serve as the abiding place, the breath has ceased to be the vital principle, the speech has ceased to be used as a means to put into effect, the mind has ceased to be produced, the consciousness has ceased to be the instrument of action, the witness has ceased to act upon. This is the explanation according to the noble master.
ini pamupulna ṅaranna, hədap ta bətəṅ dijiən, tutur bətəṅ dipipañiyən, saṅ manon bətəṅ ñiyən, ya ta sinaṅguh pamupul ṅaranna.
This is the means of their union (pamupul). The mind has ceased to be created, the consciousness has ceased to be used as an instrument to create, the Witness has ceased to create. That is called the means of the union.
ini pamulasna ṅaranna, hədap ta maṅku bətəṅ dijiən ku eta, tutur maṅku na bətəṅ ñiən ku iña, saṅ manon manana maka bətəṅ ñiən ku uraṅ, ya ta sinaṅguh pamulasna, ṅa.
This is the means of coloring (? pamulas). The mind acknowledges (? maṅku) that it has ceased to be made upon by that (tutur); the consciousness acknowledges (? maṅku) has ceased to create by way of that (hədap); the Witness, consequently, has ceased to act by way of people. It is called its means of coloring.
ini astitina ṅaranna, tan katon ika, kahədap ginavay lavan A:33rpagavay ṅuniveh saṅ magavay, apan suksəma ikaṅ hədap, mari ya ginavay, adrasya ikaṅ tutur, mari ya ginavay, acintya saṅ manon, ya ta sinaṅguh paṅastitian ṅaranna, ikaṅ tiga rahasya ṅaranna.
This is called its fixation. It is not seen. What is made and the instrument of action, let alone the one who acts are visualized. For the mind is subtle. It has ceased to be created. The consciousness is invisible. It has ceased to be created. The Witness is inconceivable. Those are called the process of fixation, of what is called the three secrets.
43
Liberation (kaləpasən)
maṅkana tekaṅ kaləpasən, apa ta pinakarahasyanya magavay, ya ta sinaṅguh paṅatistian, ṅa, ikaṅ si krataka lavan si dum, kaliṅanya, vruhanira pagavaynya, vruhanira maṅduman gavaynira ri sakala niskala, ikaṅ saṅ manon.
Likewise is the release. What serves as the secret by him to act? That is called the process of fixation. The creation (krataka) and the sharing task (si dum). The meaning is: The Witness will know the means to the act, He will know to arrange his acts in the material and immaterial world.
- SHH 26.1: maṅkana tekaṅ kaləpasən, apa pinakarasanya, si krataka, lavan si dum, apa krataka ṅaranya, gavay, apa dum ṅaranya, titah vatəs vija karmadhātu dumi ika kabeh, apa kaliṅanya, vruhaniran pakagavay vruhanira dumumi gavaynira ri sakala niskala, ika saṅ manon ar pagavay dinumnira hiniṅanira gavaynira.
apa upadyanta, kady aṅganiṅ pande mas, təka ta saṅ makonkon, pagavayakəniṅ ulun səsəran lavan iṅət-iṅət, sumaur ta ya saṅ pande, huvus tumiṅgalakən pagavayniṅ ulun, huvus tinarimakən, deniṅ pinakaṅulun, ri kalulanya, mari ta ya byapara deniṅ pinakaṅulun, alavas guna katiṅal deniṅ ṅulun, luṅa ta A:33v saṅ makonkon, amet ta ya pande vaneh.
What is your analogy? Like the goldsmith. The one who gave the order comes. He says: “Please make for me a bracelet and a ring”. The smith says “I already abandoned my work. It was already given by me to the assistant. The occupation is abandoned by me. Already a long time that the skill was left by me.” The one who gave the order then left, he was looking for another smith.
- SHH 26.16: apa ta deyanika saṅ manon humiṅ ika si pati, nihan deyanira, iva kady aṅganiṅ paṇḍe mas an sumimakən, pagavaynya, tinarimakənya ri kavulanya, mari ta ya byapara irikaṅ kasulpikan, dataṅ mara pveka saṅ makonkon, apa tekānuṅ sahura, kasihana pva saṅhulun, pagavayakna simsim lavan səsəran, liṅ saṅ manon maṅkana, sumahur saṅ paṇḍe, mari kətah pinakahulun paṇḍe maṅke, pagavaynikaṅ təlas tinarimakən iṅ pinakahulun, təka yan pinakahulun, alupa ri kagavayanya, ikaṅ saginavaynya, apan alavas ikaṅ guṇa katiṅgal deniṅ pinakahulun, nahan liṅ saṅ paṇḍey, vuruṅ ta saṅ makonkon kerəṅan, luṅha yāmet paṇḍe vaneh, saṅ paṇḍey mari maṅel deniṅ gavaynya, lavan ikaṅ ginavaynya, mari ta ya hulun deniṅ gavaynya.
muvah maṅkana saṅ hyaṅ pramana, mari gumavay ikaṅ citrakara, mari pagavay ikaṅ tutur saṅ manon, mari madrabya kabeh, ya ta mataṅyan kaduman, ṅa, maṅhiṅan tan kahiṅanan, ri gavaynira sakala niskala, kaliṅanya, nihan sinaṅguh kaləpasən ṅaranna liṅ saṅ pandita.
Likewise also the individualized divine emanation. “The painter” has ceased to create. The Witness has ceased to cause the consciousness. All of them have ceased to be constitutive elements of the human being. That is why that is called being apportioned according to their original prerogatives: have limit without being limited with regard to their manifest and unmanifest activities. The meaning is: that is called the release according to the scholar.
44
Epitome (taṅkəs)
maṅkana tekaṅ taṅkəs, ṅa, pet rasaniṅ tuhu, tan pabalik madoh, apa upadyanta, kady aṅganiṅ sapu hada, makveh ṅaranya, ya ta kasigənan deniṅ suh tuṅgal, iva maṅkana tekaṅ vuvus kabeh.
What is called the epitome is like that. Seek the essence of the truth, without being turned into untruth! What is your analogy? Like the fibres of the palm rib broom. Their number being great, they are held together (?, kasigənan) by the single tie. All the teachings are like that.
ya saṅ hyaṅ visesa, sira magavay pinakarasanya ri pratyaksa, tuhu tekaṅ saṅ manon vruh irika si vuilan, pinakapapanya irikaṅ luṅguh, tuhu tekaṅ saṅ manon, vruha rika si trəsna, pinakapapanya, si nirtrəsna pinakavisesanya irika tapa, tuhu ya tekaṅ saṅ manon vruha ri si A:34rlupa, pinakapapanya, si tutur pinakavisesanya, irikaṅ sandi, hayva tikaṅ saṅ manon milu irika kabeh, yavat apapa yan maṅkana, ya ta kayatna-yatna saṅ sevaka darma, liṅ maha pandita.
The Holy Supreme, He creates what serves as the essence with respect to the direct perception (pratyaksa)*. It is true that the Witness knows about the demonic substance, which serves as the sin of the posture (luṅguh). It is true that the Witness will know about the one who has attachment which serves as its sin. The one without attachment serves as the supreme power in the penance (tapa). It is true that the Witness will know the unconsciousness which serves as its sin. The consciousness serves as its supreme power with regard to the esoteric teaching (sandi). Do not let the Witness join them, insofar that such involvement is sinful. Those should be considered cautiously by the servant of the dharma, according to the great scholar.
- SHH 27.7–11: si tuhu atekaṅ enak apagəh pamituhvan riya, apa kaliṅanya, tuhva taṅ saṅ manon ar sira meṅət ar sira maṅdumi tar kaduman, maṅhiṅi tar kahiṅan, ri sakala niskala pinakarasanya ri kaləpasan. tuhva ta saṅ manon meṅət ar sira magavay tan ginavay, ar gavay ikaṅ hədap, tutur pinakapagavay, mataṅyan asambhava ikaṅ rat kabeh, pinakarasanya ri pratyakṣa. tuhva tekaṅ saṅ manon meṅət i landəpniṅ rvi, bvaniṅ tahi, panasniṅ apuy, tar ambaha ya, vvilan ta ṅaranika, pinakarasanya ri luṅguh. tuhva tekaṅ saṅ manon meṅət ar pinakapāpa ikeṅ si tṛṣṇā ri sakala niskala, ya ta sinaṅguh nis tṛṣṇā pinakaviśeṣanya, pinakarasanya ri tapa. tuhva tekaṅ saṅ manon meṅət ar si lupa biparita pinakapāpanya ri sakala niskala rikaṅ sandhi, si tutur pinakaviśeṣanya rikaṅ sandhi.
nihan təmbəyniṅ tulis ṅaranya, apa tinuduhnya denira saṅ pandita ri təmbəyniṅ tulis, nirsaṅsaya juga huvus, apa pinakarasanya, nihan ototniṅ taṅan kanan keri, tulis muṅgviṅ kaləpa-ləpaniṅ taṅan, iya ta ləṅən, ṅa, tan hana kakuraṅanya, tan hana luputi saṅka ri taṅan gavay.
The following is called the beginning of writing. What is pointed out by the scholar about the beginning of writing, absolutely without any doubt whatsoever? What serves as the essence of it? As follows: the muscle of the right and left hands, the writing on the palms of the hands. Those are called the hands. There is nothing lacking in them, there is nothing that is slipping away from the moving hands.
- SHH 28.1: nihan təmbəyniṅ tulis ṅaranya, apa tinuduh saṅ paṇḍita ri təmbəyniṅ tulis, nihan otvatniṅ taṅan kanan keri, tulis alit muṅgviṅ ləpa-ləpaniṅ taṅanta, ndah seṅ ika, apa siniṇḍənika, kratya kṛtaka, kṛtaka ṅaranya gavay, kratya ṅaranya taṅan, apa kaliṅanya, tar hana gavay luput ri taṅan, ya ta mataṅyan tinuduh ikaṅ otvat tulisniṅ taṅanta, apan pinakasvaṅ pinakatattvani gavay saṅ manon ri niskala ika, marahakən ya saṅ magavay ri sakala niskala kaliṅanika.
nihan kapiṅdvaniṅ tulis, ṅa, lvirnya nihan, byaktanya sabda saṅkiriman, ya pinakaseṅ saṅ pandita, apa tinuduhnya, nihan gola kalih viji, ka, lakuniṅ hurip lakuniṅ vuvus, ka, lakuniṅ budi lakuniṅ vruh, lakuniṅ sandi lakuniṅ cita, maṅkana ta saṅ hyaṅ pramana, lavan saṅ hyaṅ visesa, tuṅgal A:34vlavan rahaseya, yugapat parəṅ gata jatinya, tan vikanyaniṅ kaləpasan juga huvus, pinakarasanya kapiṅdvaniṅ tulis, liṅ saṅ utama pandita, kayatna-yatna saṅ sevaka darma, 2.
The following is the second part of writing. Its form is as follows: the manifestation is the riddle words. It serves as the challenge of the scholar. What does it refer to? As follows: both pupils. The meaning is: the conduct of life is the conduct of speech; the meaning is: the conduct of intellect is the conduct of knowledge, the conduct of esoteric knowledge is the conduct of mind. Likewise, the individualized divine emanation and the supreme are united with the secret, their nature is to disappear simultaneously all together. There is not even the knowledge that they have already been released. They are the content of the second part of writing, according to the foremost master, which is paid full attention by the servant of dharma.
- SHH 29.1: nihan kapindoniṅ tulis, śabda saṅkiriman, ya pinakaseṅ saṅ paṇḍita, apa tinuduhnira, nyaṅ gvala kalih viji, mata kanan keri, apa kaliṅanya, liriṅniṅ mata ri kivan, tūt mata ri təṅən, liriṅ mata ri təṅən tūt mata ri kivan, apa kaliṅanya, yugapat parəṅ gata jātinika. apa ta siniṇḍinika, hədap lavan tutur, apa kaliṅanya, lakuniṅ hədap lakuniṅ tutur, lakuniṅ tutur lakuniṅ hədap, yugapat parəṅ gata jātinika, apa rahinaniṅ vuvus saṅ paṇḍita.
nihan kapiṅtiganiṅ tulis, təmbəy saṅ pandita, maṅucap rahaseya, purva saṅ hyaṅ pramana, yen avruhny avaknira, ya ta saṅ hyaṅ darma visesa, ya ta ləpasnya sakeṅ bvana, luputnya sakeṅ sarira, tan pavak bayu sabda hədap, ṅuniveh sunya taya paramarta lilaṅ hənəṅ niravarana.
The following is the third part of writing, the beginning of the master discussing the secret, that is the origin of the self divine emanation. If one realizes its own self, that is the Supreme Dharma. It releases from the world, it departs from the body. The breath, the speech, and the mind are not embodied. Moreover, they are the ultimate void and emptiness, free from disturbance, pure, unobstructed. That is the perpetual dharma that exists in the body.
- SHH 30.1: nihan kapintiganiṅ tulis, təbay saṅ paṇḍita maṅucap rahasya, pūrva saṅ manon vruh ry avaknira ar dharma viśeṣa, ləpasnya sakeṅ bhuvana, luputnya sakeṅ śārīra, tar pakāvak bāyu śabda hədap, ṅuniveh śūnya taya paramārtha, luput an pakāvak ika samaṅkana kabeh pva pinakāvak saṅ manon.
ya ta sinaṅguh darma ligəṅ haneṅ sarira, nityaksa dumilah kuməñar tan kapadəman ri rahina kuləm, lavan sakala niskala, tinonakən, vastu saṅ pandita, nirsandeha ta kita huvus, pinakarasanya ri kapiṅtiganiṅ tulis, kayatna-yatna saṅ sevaka darma, liṅ saṅ yogisvara.
It continuously flames and shines, not being extinguished by day and night, also in the manifest and unmanifest worlds. It has been shown based on the true nature (vastu) by the master. You should not have any doubt! They are the content of the third part of writing, which is paid full attention by the servant of dharma, it is the word of the lord of yogins.
nihan sinaṅguh kalakar pat, ṅa, ka, hurip, pati, turu, biparita, nihan pinakakahanana saṅ manon ri sakala niskala vastu, tinonakən saṅ pandita, ri saṅ sevaka darma.
The following is called the fixed number of four. The meaning is: life, death, sleep, and unconsciousness. Those serve as the place of the Witness in material and immaterial reality. They are shown by the scholar to the servant of the dharma.
sarira ganal ṅaranya, si pati, anon ta kita sarira kiñcit, matra sakədap pakatonan, hana ta sarira suksma, ya ta sinaṅguh turu ṅaranya, iya ikaṅ pinakavakta paṅimpyan, hana sarira lilaṅ, ya ta sinaṅguh viparita ṅaranya, lina sunya taya paramarta, nihan ikaṅ kalakar pat ṅaranya, tan avakan ikaṅ saṅ manon, ikaṅ hurip lavan atma, lilaṅ hənəṅ niravarana, laṅgəṅ tuṅgəṅ nirasraya, maṅkana sarvva janma kabeh, ya ta ratuniṅ papa ṅaranya, tan pasarira ratu saṅ manon, ri sakala niskala, pinakarasanya ri kalakar pat, ṅa, kayatnakən ika anakA:35vku saṅ sevaka darma, liṅ saṅ yogisvara, 4.
The gross body is death. You see the body, small and little. It is seen for an instant only. As for the subtle body, that is regarded as sleep, it serves as your body while dreaming. As for the pure body, that is called the unconsciousness which is void, absence, and the ultimate reality. These are called the fixed number of four. The Witness, the life and the Soul does not manifest: clear, silent, unhindered; perpetual, steadfast, independent. All beings are like that. Those i.e. kalakar pat are called the king of sins. The King Witness does not manifest in material and immaterial world, meaning that it serves as the essence of the fixed number of four. It should be thought carefully by my child, the servant of the dharma, according to the lord of yogins.
- SHH 31.3–5 śārīra ganal, ṅaranya si pati, anon ta ya śārīra kiñcit matra sakədap katonanya, lvirnya aṇuh paramāṇuh [...] hana ta śārīra sūkṣma, ya sinaṅguh turu, ṅaranya, ikaṅ pinakāvakta ri paṅipyan, ikaṅ ta rakutən saṅ manon [...] hana ta śārīra lilaṅ, ya sinaṅguh viparīta ṅaranya, lina ri śūnyataya paramārtha, maprabhu takas myavasaya samatita ri bāyu leṅgəṅ[...].
45
Secret of the Scholar (rahasya pandita)
nihan sinaṅguh rahasya pandita ṅaranya, apa ta kavistaranya, nihan hana upadyanta, kady aṅganiṅ saṅ manon, ri huvusnikaṅ hayunika saṅ hyaṅ pramana, an ləpasnya sakeṅ bvana, luputnya sakeṅ sarira, makavak laṅgəṅ tutur tələṅniṅ sandi ajñana, apa ta laṅgəṅniṅ tutur tələṅniṅ sandi ajñana.
The following is called the secret of the scholar. What is the detailed explanation of it? As follows, there is your analogy: like the Witness, after the individualized divine emanation is blissful (hayu), when it is released from the world, freed from the body, it being only the everlasting consciousness and the deepest point of esoteric knowledge. What is the everlasting consciousness and the deepest point of esoteric knowledge?
nihan artanya, kāṣṭhe kāṣṭhe yathā bahniḥ, sūkṣmatvān nopalabhyate, artanya, tan hana kapaṅguhanya, mari saṅsaya ta kita denya, mari moli ta kita, saṅ hyaṅ pramana, mari lolita saṅ hyaṅ visesa.
Their meanings are as follows: “As the fire which is in every piece of wood is not perceived because of its subtlety.” The meaning is: it is not found. You have ceased to be doubtful about it, you, the individualized divine emanation, have ceased to be hesitant, the holy supreme has ceased to be tremulous.
- SHH 32.1: kāṣṭhe kāṣṭhe yathā bahniḥ sūkṣmatvān nopalabhyate, iva kady aṅganiṅ apuy haneṅ isyan, sūkṣma teka tar katon, nopalabhyate, tan hana paṅguhanya, tan panas tan atis, tar hala tar hayu katəmvaniṅ ikaṅ apuy, yadyastun hana hala hayu mvaṅ panas tis ikaṅ ṅapuy, tan sukha tan duhkhanikaṅ apuy ika, sukha duhkhanikaṅ əsyan ika, ya tapva luput ri sukha duhkha, mvaṅ panas tis kapva ikaṅ apuy.
ka, tan na svaga, tar na hala, tar na hayu, tar na suka, tar na duka, iya ta rasaniṅ pati ṅaranya, katəmvan ikaṅ manon, ri sakala niskala, apa ta maryakən ika hala hayu, suka duka, ṅkeri bvana sarira, ṅuniveh rikaṅ sarvva janma kabeh, A:36rana saṅ hyaṅ pramana juga tan hana vaneh, nihan sinaṅguh rahasya pandita ṅaranya, keṅətakna saṅ sevaka darma, liṅ arya pandita, 4.
The meaning is: it is not heaven, nor the bad, nor the goodness, nor the joy, nor the sorrow. That is called the essence of death. The experience of The Witness in the material and immaterial worlds. What causes one to give up the bad and the good, the joy and the sorrow, here in the world and the body, and in all beings? It is only the individualized divine emanation, nothing else. Those are called the secrets of the scholar; they should be clearly understood by the servant of the dharma, according to the noble scholar, 4.
46
Instruction words (sabdopadesa)
nihan sabdopadesa ṅaranya, vəkasniṅ pandita, mari mavuvus ri saṅ sevaka darma, vəkasniṅ mari mavarah ri sisya, saṅ guru, vəkas mari matakon saṅ sisya, ri saṅ guru.
As follows are the instruction words, the climax of the scholar who ceases to teach the servant of the dharma, the climax of the teacher who ceases to teach the pupil, the climax of the pupil who ceases to ask the teacher.
ndya nihan, kady aṅganiṅ manik sapastika, maṅkana ta saṅ pandita, lavan saṅ sevaka darma, yen asampun pada vruh ri saṅ hyaṅ darma kabeh, tuṅgal saṅ sevaka darma, lavan saṅ pandita, tuṅgalakən saṅ mavarah lavan saṅ matakvan, saṅ pandita mari mavarah ri saṅ sevaka darma, mari matakon saṅ yogisvara.
How is it so? As follows: like the jewel with the crystal, likewise are the scholar and the servant of the dharma. If they have understood about all holy dharmas, each of them, the servant of the dharma and the teacher are one, the one who teaches and the one who asks are united. The scholar has ceased to teach the servant of the dharma, the lord of yogin has ceased to ask.
ka, lamun huvus pada vruh kabeh, lavan pramananya, kitu pada muliyanya, pada mulih ri jatinya ṅaranna, ya A:36vta sinaṅguh sabdopadesa ṅaranya, kayatnakna saṅ sevaka darma, liṅ arya mahapandita.
The meaning is: if all of them already know, also, their individualized divine emanations are equally priceless, meaning that they equally return to their original nature. That is called the instruction words. It should be paid attention to by the servant of the dharma, according to the noble great scholar.
colophon
ini kayatnakna ṅaranna, saṅ
hyaṅ pustaka, sasana mahaguru ṅaranna pun, təlas sinurat riṅ vulan kapat, manibakən sastra, ri desa mahapavitra, riṅ gunuṅ jədaṅ pun, ulih sambian ṅeñca pun, saṅ anurat
boñcah nu ṅaheraṅ nimbaṅ kañcana pun, malampah
iṅampura, ku na sastra rocek kadi tapak yuyu riṅ
tañcaṅ pun, ləvih lvaṅan kuraṅ tinabəhan kena bənaṅ nu irəg, pun.
[... Bhyaṅ norm.
hya Ahyaṅ norm.
hya Akady aṅganiṅ norm.
kadyiganiṁ Asarvesta em.
savesṭā Abuh em.
bvaḥ Abuh em.
bvaḥ Ahyaṅ norm.
hya Apunduṅ norm.
puduṁ Adəṅ em.
dəṁdeṅ Abijil em.
bijiḥl Arasana em.
rasna Agəiṅna norm.
gəIna Aeta em.
Eka Aku kukus em.
kukus· A (haplography)gəiṅ norm.
gəI Ahyaṅ norm.
hya Asinaṅguh norm.
sinaguḥ Akandaṅ norm.
kadaṁ Akandaṅ em.
kudaṁ Ajəṅjəəṅ norm.
jəjəqəṁ Ahantə em.
hanti Acidəra em.
cidri Aməbət em.
məbit Acəli em.
cili Alamun em.
laman Atunda norm.
tuda Akantənan norm.
katənan Apiṅgir norm.
pigir Akaambə norm.
kaabə Akapadahkən em.
kapadakən· Acaṅcut em.
caṁcuta Apaṅadoṅkoṅkən em.
paṁṅadvakvakvakən· Akandaṅ norm.
kadaṁ Apandita em.
panta A (eye-skip)aṅgəs norm.
Agəs Ahyaṅ norm.
hya Aaṅgəs norm.
Agəs Apaṅguratan em.
paṁgurattən· Ahyaṅ norm.
hya Agəiṅ norm.
gəI Apandita em.
pandata Amahapandita em.
maḥhapandata Ahyaṅ norm.
hya Alvirnya em.
lvarnya Ahyaṅ norm.
hya Aratri em.
ratsi Avesalaksana em.
vevalaksana Aaṅrəguṅ norm.
AR̥gu Asri norm.
sra Alontar norm.
lvatar Alontar norm.
lvatar Aasta conj.
om. Apanurat em.
parurat Apanditatita em.
pantatita A (eye-skip)panditatita em.
pandatatita Apandita em.
pandata Aanuvartakən em.
anuvaḥtakən· Asamijilnikaṅ norm.
samjəl·nikaṁ Ahyaṅ norm.
hya Aaiṅ norm.
AI Amuṅgu norm.
mugu Amuṅgu norm.
mugu Atambaga norm.
tabaga Amuṅgu norm.
mugu Amuṅgu norm.
mugu Amuṅgu norm.
mugu Amuṅgu norm.
mugu Amuṅgu norm.
mugu Amuṅgu norm.
mugu Asastra em.
saṭā Amuṅgu norm.
mugu Aditəndənan norm.
ditdənan· Asastra em.
saṭā Amuṅgu norm.
mugu Adəi em.
diI Asastra em.
saṭā Amuṅgu norm.
mugu Atambaga norm.
tabaga Asastra em.
saṭā Amuṅgu norm.
mugu Asastra em.
saṭā Amuṅgu norm.
mugu Asastra em.
saṭā Amuṅgu norm.
mugu Asastra em.
saṭā Amuṅgu norm.
mugu Asastra em.
saṭā Amuṅgu norm.
mugu Aditəndən norm.
ditdən· Asastra em.
saṭā Amuṅgu norm.
mugu Alepa em.
lepva Asinaṅguh em.
siguḥ Ahyaṅ norm.
hya Ahyaṅ norm.
hya Aṅabijilkən em.
ṅabjal·kən· Ahyaṅ norm.
hya Ahyaṅ norm.
hya Ahyaṅ norm.
hya Amandala norm.
madala Aṅaranya conj.
ṅaranya, trika Ø Amitəmən em.
mətəmən Apapa naraka em.
papaniṁraka Akady aṅganiṅ norm.
kadyiganiṁ Ayaṅkən norm.
yakən Atimah A
...]mah Bkaliṅanya na tri-dusta B
niṁkaṁ tri-dusta Asabda tan yukti conj.
om. A B (eye-skip)ambək A
Ambə Bsabda mahala A
om. B (eye-skip)mahala, ambək A
mahala[... Bṅadədəl, noñjok norm.
ṅadədəl, nvajvak· A...]nojvak· Bñaketrok em.
ñaketrva Añakətok· Bnampar A
ṅajam·bak B (lexical)nampelaṅ norm.
napelaṁ Aom. Bsakvehniṅ em.
sakvaḥniṁ Asakvoḥni Bsabda A
[... Bcampəlak em.
campək· Aṅupat guru A
...]guru Bsakvehniṅ em.
sakvaḥniṁ AsakoEḥ Bṅaranya, kira-kira A
ṅaranya, [... Bmijahətan em.
mijahətatan· A (dittography)ṅanəluh em.
ṅaniluḥ Anumpu, maliṅ A
...]samaliṁ Bdipihədap A
dipihə[... Bambək em.
Ambhə Avisesa A
...]sesa Bdisi B
om. A (eye-skip)byaktana, aya A
byaktana, [... Bdihulunkən em.
dihulun:akən· Adipaehan em.
dipiḥEḥhan Apañca-kapataka A
...]ñca-kapataka Bsamaṅkana B
om. Atri-mala B
trima Amuvah A
ta[... Bbyaktanya A
...]ya Bndəh em.
ndiḥ Akleśapāpe ’smin conj.
kəlesa seman· Akalesa sagapesomən Bmaladuhkhinaḥ conj.
maladuknə Ama[... Bsumudakən ta em.
sumidakən· ta A...]taṁ Bmatsārya em.
macarrya Amacaryi Babhimāna em.
Ambimana AA[... Bsambhinnapralāpa em.
sabimana, prəlapa A
SiGu 9.1: kaliṅanya vənaṅa ta śumuddhakən taṅ daśakleśa, yar dataṅ ri kita, nyaṅ doṣa, moha, drəmba, lobha, mātsarya, abhimāna, mūrkha, kuhaka, sambhinnapralāpa, peśuna.puji-puji suka A
...]puji kukuḥ B (lexical)puji-puji B
puji Avirya norm.
parya Aviryi Bmoha A
dəm·ba Btan sih A
Ana ta[... Blobha em.
dəmbha Ahantə dek A
...]dek· Blobha em.
subscr. dim·ba Adəm·ba Breya nu A
om. Bdipikarma A
[... Bkabəṅharanana norm.
kabəharranana Aku conj.
om. Aku kañahona A
...] bənana ṅañahvakən· Bmatsārya em.
macarya Amacaryi Bṅa B
om. Amanon B
manva Arampes A
ra[... Bmatsārya em.
mañcanyi Aabhimāna em.
Ambimana Aabhimāna em.
Ambhəmana A...]habimanaṁ Bnututurkən A
nurut· carek· B (lexical)induṅ norm.
Iduṁ Asinaṅguh A
sinaṁ[... Bmūrkha em.
marka Aañəṅguh norm.
Añəguḥ Asambhinnapralāpa norm.
sabinaprəlapa Aṅamaṅke-maṅke A
...]ṅamaṁke-make Bbəṅharniṅ norm.
bəharniṁ Asambhinnapralāpa norm.
sambinaprəlapa A Bpeśuna A
pe[... Bkalesa ṅaranya A
...]s:a, ṅa B
SiGu 9.2: ka, ḍosa, ṅa, puji-puji sukha, puji-puji vihikan, puji-puji vīrya, ya sinaṅguḥ doṣa, ṅa, moha ṅaranya, tan pagavaya sih ri paḍanya janma, jənəkiṅ paṅan inum bvat turu, tan akiṅkin hitāvasānaniṅ janma, ya drəmba, ṅa, lobha ṅaranya, kveh ulah tar sopacara, mātsarya, ṅa, timburu manon rahayu, abhimāna, ṅa, barya tamtam, mūrkha, ṅa, tar kolih ri viśeṣaniṅ janma, kuhaka, ṅa, aṅaku-akuniṅ aguṇa, sambhinnapralāpa, ṅa, aṅayam-ayam dr̥byaniṅ adr̥bya, mvaṅ śukhaniṅ asukha, peśuna, ṅa, bvat maṅjərum, ya ta sinaṅguh daśakleśa, ṅa, babadan hilaṅakna, ikaṅ kleśa maṅkana.maladuhkhinaḥ em.
maladaknəḥ Amaladu[... Bkuśalam em.
kusalaḥ Abudi hiyəm maguh A
...]maṁguḥ Bvenaṅa em.
naṁṅa Amarakarma A
marag·[... Bsupta em.
sukta Atandri em.
tin·dri Akleda em.
kaledra Alajjā conj.
om. Aparadāra em.
paladaraḥ Abhakṣabhojana em.
baksyabvaj·ñana A...]baksyi boñana Bkuṭilaviveka norm.
kutila, vivedeka Akutrilaḥviveka Bsupta B
sukta Akalipikən em.
kalipikin· Apirampesən A
na rape[... Bpiutamaənana A
...]nana Bya ta sinaṅguh supta ṅaranya transmitted in
siniguḥ Asukta Aom. Bsinaṅguh em.
siniguḥ Aom. B (larger gap)supta em.
sukta Aom. B (larger gap)ṅaranya A
ṅa[... Brampes A
...]pes· Bmumul A
ma[... Bkleda norm.
kaleda A...]ladra Btinəṅ B
tihnəṁ Amaneh A
mane[... Bkleda conj.
tan·dri Alajjā em.
laña Amaneh kolot A
...]kolvat· Bya ta em.
ta Alajjā em.
laña Alajña Bbogoh dek A
bvagoḥ de[... Bsuklasvanita em.
sukasvanita Aparadāra em.
paladaraḥ Aastri laraṅan A
...]laraṅan Bparadāra em.
paladaraḥ A Bbhakṣabhojana em.
bak·syibvañana Abakasyi bvañan:a Bbhakṣabhojana conj.
bvañana Akabəkina em.
kabikina Abo[... Bbhakṣabhojana em.
bak·syibvañana Adimaṅke-maṅke A
...]maṁke-maṁke Bṅənah B
ṅinaḥ Ahədap A
tinəṁ B (lexical)rampes A
karam·pesa[... B (morphological)
SiGu 10.2: ka, supta, ṅa, bvat turu, katuron tumakonakna kaṅ hayu, mvaṅ viśeṣaniṅ janmanya, katuron ta maṅgavayakna enak ambək, mvaṅ mujarakna hayu ri paḍanya janma, bhaya ṅaranya, vədi-vədi tumakonakən hitāvasānaniṅ janma, vədi sevaka ri tuhanya, vədi ri ujar rahayu, tandrī, ṅa, luhya tumakonakna puṅguṅnya, luhya gumavay enak ambək, mvaṅ mujarakna hayu, ya tandrī, ṅa, kleda, ṅa, jrih gumavayakna enak ambək, jrih tumakonakna hitāvasānaniṅ janma, lajjā ṅa, eraṅ-eraṅ tumakonakna kapuṅguṅnya, eraṅ sevaka ri tuhanya, eraṅ sevaka deniṅ sukhanya, rāgastrī, ṅa, viṣaya harəp maṅrabi, mvaṅ harəp sukha, paradāra, ṅa, ṅalap estri laraṅan, bhakṣabhojana, ṅa, dr̥pta maṅanuṅgalakən kinabelan, kuṭila viveka, ṅa, hələm gumavayakna inak ambək mvaṅ mujarakna hayu ri paḍanya janma, məta, ṅa, avərə deniṅ sukhanya, avərə deniṅ prajñānya, avərə deniṅ paṅavruhnya, averə deniṅ guṇanya, ya məta, ṅa, babadan hilaṅakna ikaṅ ambək yan maṅkana denta. Cf. also Ślo 84.2.dasa-naraka em.
dasanaka A...]sa-naraka Bpayu A
pa[... Bkapirəṅə A
...]ṅə, teka Ata k:apisiṅgiḥ Bpipapaənana A
pipa[... Bsajəəṅ-jəəṅna em.
sajəqəṁ jəqəṁṅəna Asakalih, astri A
...]Istri Blain B
laI Aputikən A
om. Bceaṅ A
ce[... Bsaambə-ambəna norm.
saAbə-Abəna Aku hañir conj.
ku biUk· ku hañir A (dittography)letah ma A
...]ta ma Bṅaranna em.
ṅarasa Aṅa Bgəra bogoh sarasa-rasana A
mulaḥ bvago saṁrasaran· Bbari Bku hasəm, ku lada, ku paṅset transmitted in A
hasim Aom. Bhasəm em.
hasim Aom. B (larger gap)byaktana A
bya[... Bsuṅut em.
suṁṅat Abogoh A
...]mulaḥ Bheṅan A
hegan· B (lexical)ñumpah A
ñumpa[... Bsombeṅ norm.
subscr. sobeṁ(b·)· Apipapaənana A
...]paqənan:a Bsuṅut em.
suṅt· Akulit ma ṅaranna, bogoh A
kulit mulaḥ bogvaḥ B (syntactic)atəl A
gatəla[... B (lexical)saukur em.
saUkar A...]Aḥ Bbogoh A
mula[... Bsañarah A
...]ñaraḥ Bṅagətil A
nvajok· B (lexical)byaktana A
byita[... Brempeṅ norm.
repeṁ Abuntuṅ norm.
butuṁ Abogoh A
...]laḥ dipake Bpiṅgir norm.
pigir A Bsañarah A
[... Bsakiih-kiihna em.
subscr. sakiIḥ kiIna Apapañjiṅan norm.
papajiṁṅan Ahalaṅ em.
hacaṁ Apurusa em.
rusa Asatiñcak-tiñcakna norm.
saticak·-ticak·na Asinaṅguh em.
siṁguḥ Aakrodho norm.
Akva2dva Aguruśuśruṣā conj.
gurusuci Aāhāralāghavam em.
Amaralagavamə· Aapramādaś ca pañca vaite conj.
hana pramadasvate Aniyamāḥ parikīrtitāḥ em.
nayimaḥ paririkita Aakrodho norm.
Akva2dva Akrodanya riṅ em.
kva2danyaniṁ Aāhāralāghavam em.
Aralagavəg· Aapramādaś ca pañca vaite conj.
Ahanaprəmadasvate Aṅaranya em.
ṅaran· Amənaṅ em.
mənaṁ minaṁ A (dittography)
SiGu 3.2: akrodho, ṅa, tar dadi ika saṅ sevaka dharma, mentonakəna krvadhanya i harəpən saṅ guru, ṅuniveh i para sujanma kabaih, guruśuśruṣā ṅaranya, bakty anukul ta kita ri saṅ guru, tar madvah ri suku saṅ matuha, tuhu maṅkana yar hana pakvan saṅ guru, pariśuddha ta kunaṅ, kayatnakna ta ṅ trikāya paramārtha, ya ulah rahayu, śabda rahayu, ambək rahayu, advah parək kayatnakna ikaṅ trikāya maṇḍala pariśuddha mvaṅ daśaśīla, pañcaśikṣā, nihan kaśuśrūṣāniṅ maṅguru ṅaranya, śauca masəhan taṅan, yan gamələn taḍahən saṅ guru, ṅuniveh drabya hyaṅ saṅ paṇḍita, āhāralāghava, śīghra ta kitānaḍah, agəṅ kəpəl kāmakara śīghrānaḍah, hayva ta kita maṅkana, ya kukṣi pura ṅaranya, umapa pva deniṅ manaḍah kaliṅanya, ya ta prāṇa sadhāraṇa juga upajīvaniṅ umaṅən-aṅən saṅ hyaṅ hayu, nihan pañcaśikṣā, ṅa, kayatnakna saṅ sevaka dharma.ālekhyam norm.
Alekiqəm· Ahasitam em.
sitəm· Agītam em.
gətəm Ajr̥mbhanam em.
jrəbanəm· Aśuddham ca phalarahasyam em.
sudəm· palaharasiqəm· Ana karotu gurumukhe em.
naka2teḥgurumvateh Aālekhyam em.
Atekyəm· Anulis-nulis A
...]nulis Bsare A
om. Bhasitam em.
sidəm Asitəm· Bdi harəpən A
da[... Bpikaulinanən em.
pikaUlinan·nanən· Agītam em.
gətəm· A...]təm· Bṅiduṅ, ṅavih A
ṅənaḥ ṅavi ṅiduṁ Bbisa, prəña A
om. Bdi nu reya A
di[... Bjr̥mbhanam em.
jrabanəm· Ahantə em.
hanta Ahanaaṅ poño A
...]ha pvaño Baṅgəs ma A
om. Bhantə A
ha[... Bṅənah em.
ṅinaḥ Ahumandəru em.
humardəru Aśuddham norm.
sudəm· A...]əm Bgəiṅ lemek norm.
gəI lemek· Agyə Uraṁ lemek· Bphalarahasyam norm.
palarahasiqəm· Apalarahasəm· Bbogoh A
om. Bbobogaan A
ba[... Bkarotu gurumukhe conj.
naka2teḥ Agəiṅ norm.
gəI Alemek A
...]k· Bhayva pinintuhu A
yva pa[... B
SiGu 4.2: ālekhyam, ṅa, hayvānurat-nurat ləmah hayvānurat salə, ṅuniveh śarīranta, yan pasevaka ri saṅ guru, apan ya pinakavvaṅ sulakṣaṇa, agələm tumulis-tulis pupunya, yan paṅucap lavan saṅ guru, hasitam tan paguyvan-guyvan, ri harəpən saṅ guru, ṅuniveh abañvala, gītam tan paṅiduṅ, denya tan pamikvanvakən kavijakṣaṇaan, yar tan kinvan de saṅ guru, jr̥mbhanam tan paṅucap lapā varəg ri harəpən saṅ guru, kaṇṭhāravam, tan paṅhvab, †akadanəm† tan paṅulet ri harəpən saṅ guru, †sudəm† phalarahasyam tan paṅucap aṅkara ri harəpən saṅ guru, ṅuniveh mikvanvakən namaniṅ mañal hila-hila maṅkana, na karotu gurumukhe ṅaranya, nihan kaliṅanya, tar magavayakna saṅ sevaka dharma.selajanəm A
...]selajan:ənəm· Bselajanəmharəpən nu A
haṚp:ən·[... Bmatiṅtim norm.
matitim· Apanatargadəṅ masaṅgereṅ em.
di masagereṁ Asudyacavapraya saṅ magamahyaṅ norm.
hya Acevamasvatehcevamibuhkarmaviducevayudeceva yudedanakaləmdek em.
de Apada em.suprigrəhastasinaṅgah em.
sinaṁga Ahayua em.
hayu A
SiGu 4.3: ka, śalākāñjanam tan pacələkan ri harəpən saṅ guru, ri harəpən istri laraṅan, suravile tan pakrala-krala yar paṅucap ṅuniveh yan pasila, tan lepana, tan pavədakan, yar baturan saṅ guru, ṅuniveh mijil valaharnya panti asvāgata kunaṅ, dantagharsā, tan pasusur yan paṅucap lavan saṅ guru, adhyasta tar pahyasniṅ memen, agəṇḍiṅ kecaka, hārahataḥ tan pavaja savilah, prayāsamāgama, tan padələan lavan istri laraṅan, ṅuniveh istri saṅ guru, mava Ivak sama dagiṅ, tan paṅabhyāsa paṅan inum, ri harəpən saṅ guru, ya ika sinaṅguh dharmaśikṣā, ṅa, kayatnakna saṅ sevaka dharma.gurutalam em.
gurutaliqəm Apravakṣyāmi em.
prəvaksiAmən Amahāyānam norm.
mahayanəm Ahi tiṣṭhati em.
hyaṁ tistati Apraṇamyāsīt em.
prərnamyaset· Agurutalam em.
gurutayəm Amatiṅtim norm.
matitim· Apravakṣyāmi em.
prəvaksyima Ainduṅ norm.
Iduṁ Ahi tiṣṭhati em.
hyatrisṭānata Adurbhagahīne sarveśaṁ em.
tidurbagehinasahbesah Alipi-lupa em.
lipi-lupu Agriyapa praṇamyāsīt em.
griApa prərnamiyaset Abəṅhar norm.
bəhar Apraṇamyāsīt em.
prənamyiset· A
SiGu 5.2: ini guru talapakan pravakṣyāmi, umucapan saṅ hyaṅ hayu, mahāyānam hyatisṭanti, atīta ya saṅ mahādhika, svagata maheśvara, hulun hadyan kaniṣṭha madhyamvattama, laki vadvan, ya vataṅakən sādhyanya saṅ hyaṅ hayu, vinarah ya ri guru talapakan rumuhun, apa [A:12v] dumehnya maṅkana, guru tan magave durbhaga, yan apa ikā, ya tinutakən ikaṅ guru talapakan rumuhun, sakābhyāsa praṇamyāsīt, tlas pva kita tumutakəna ikaṅ guru talapakan ri ki[B:20v]ta, praṇamya yātah səmbahən, səmbahən ṅaranya, pituhun.prayatna em.
prəyana Ahīnavākyam em.
hinavakyima Asiṅharupañ norm.
siharupañ Agrahaste norm.
Agurusaṅghāsanam norm.
gurusaṅgasanəm Ahīnavākyam em.
hinavakyi Asiṅharupañ ca grəhaste norm.
siṁharupa ca grəhaste Apunduṅ norm.
puduṁ Agurusaṅghāsanam em.
gurusaṁgasanəm·, prətanəm· Aṅaduṅkak norm.
ṅadukak· Aprətanəm Agrəhaste namaniṅ mate Aambu norm.
Abu Aprayatna em.
Iyatna Aliṅ conj.
om. A
SiGu 5.3: anāma tan kapaṅguh namaniṅ guru, hīnavākyam tan paṅucap saṅ hyaṅ hayu, tan upəta saṅ matuha, siṁharupañ ca grahaste, katvantān pintonakən krodha ri saṅ guru, tan dadi maṅkana, saṅ guru saṁghāsanam pr̥tatəm śumīghraa yan kapapag saṅ guru ri havan, ane kapaṅguh ri svadeśa kunaṅ, səmbahən ta saṅ guru, mvaṅ tan agəlis mavuvus ri saṅ guru, ṅuniveh tan paruhunan laku [B:21v] saṅ guru, tan pavurugan yan padyus, tan panapak maya saṅ guru, tan paṅhəban saṅ guru, tan paṅinum tvak saṅ guru, tan paṅambvan taḍahən saṅ guru, tan paṅaṅgva agəm-agəman saṅ guru, yan tan kinvan, len saṅka rika, tan pabaryan-baryan astri saṅ guru, anak saṅ guru, rāma tuha saṅ guru, pesi saṅ guru, kapvanakan [A:13v] saṅ guru, tagon-tagonan saṅ guru, tadinan saṅ guru, nahan sinaṅguh guru talapakan ṅaranya, kayatnakəna saṅ sevaka dharma.goce conj.
om. A (haplography)ṅaranya belot, belot conj.
ṅaranya, belot A (haplography)...]belvat· Bpisampakənana A
pisam·pa[... Bsevaka darma A
...]darma Bcatur-pasanta em.
catar-pasanta Acatur-sapata Bnihan A
nihan[... Bsambarana em.
sabirana A
SiGu 7.1: hana kapiṅpitunya sih saṅ paṇḍita, ri saṅ sevaka dharma, saṅ hyaṅ caduśakti saṅ paṇḍita, ṅa, apa kari mataṅ yan caduśakti, ṅa, pat śakti, ṅa, bisanya, ya ta pinakasañjata saṅ paṇḍita, ndya ya nihan, cakra jalakuna, cakra jalapakṣa, cakra sambharaṇa, cakra taraṅgabāhu.ka em.
kaṁ Asambarana em.
sabirana A...]biramaḥ Baṅin em.
Aṅən· Aka B
kaṁ Asavatək A
saṁvatək[... Briət hulu A
...]t· hulu Bnihan A
nihan· [... Bsinaṅguh norm.
sinaṁguḥ Anihan A
...]nihan· Bbuta, duka A
buta [... Bduka ku na tri-bvana conj.
duka saṁka riṁ tribvana lvaka, duka kunaṁ tribvana Aduka A
...]duka Bdisantok norm.
disantva Adisan·tvak· Boray A
Ula B (lexical)katiṅgaṅ A
kati[... Bdirontok em.
di2n·tva Aya duka A
...]duka B
SiGu 13.2: kaliṅanya, yan kita kəna ku na upadrava, ku na pañcamahabuta, pati disantok oray, dipanah gəlap, disaṅgut buhaya, katiṅgaṅ paṅpuṅ, dirontok mauṅ, pati dipraṅ, dihadaṅ, dipuuk, pati labuh ti na luhur kai, ditumpu, pati dikəndat, sakvehniṅ bajra, pati di papraṅan, ya duka saṅka ri buta ṅaranya.saṅka norm.
saka Abətəṅ A
səkən· Bsakit em.
sakət Ariət em.
riAt· Asi[... Bdevata A
...]vata B
SiGu 13.2: ya duka saṅka ri devata ma ṅaranya, tajam səkət, nirisan, riət hulu, sakit mata, jaroṅən, sumbilaṅən, buyan, mədu, panas tiris, lara hati, ya duka saṅka ri devata ṅaranya.tuli A
tali Bya duka A
ya[... B
SiGu 13.2: ya duka sarira ṅaranya, pecak, beṅo, sombeṅ, buntuṅ, buta tuli, beaṅ, rumpuṅ, tugəl, ya duka sarira ṅaranya.byaktana A
...]tanaḥ Baya B
om. Ajadi A
ja[... Bkaravəlaṅ, jadi A
...]jadi Bsi patuduhan B
patuduḥhun· Abajra, latak A
bajra[... Bkali A
...]gali Bvəsiguna A
myiguna Bkumaraguna B
kumara Asamyaguna A
saṁmu[... Bpanday norm.
paday Apanday norm.
paday Ama, panday norm.
ma paday A...], panday Bpahuma A
paṁhuma Bpaṅundahagian norm.
paṅudaḥhagyiAn· Apaṁṅun·dahagyi Bsaṅ rekaguna conj.
guna Aguna[... Bhyaṅ norm.
hya Ahaji A
...]ji Bjampoṅ A
jam·proṁ Bkaravilaṅ A
taravəṁlaṁ Brayaṅ-rayaṅ B
ta rayaṁ rayaṁ Apadagaṅan A
pa[... Bmalvalabuhan A
...]labuhan Bprəjala A
juru jala B (lexical)si A
va[... Bmanarema ma em.
manareṁ ma Amanarek ma em.
manareka ma Alambur si patuduhan A
...]si patuduḥhan Bkasasa A
kaAsa-Asa B (lexical)kalapa bajra em.
kala bajra Ana pañadap A
na[... Bpaṅavin em.
paṁṅaviḥn· Apaməñəp A
...]ñəp· Bseeṅna B
naseya Asənəna B
sinana Apaṅecek A
paṅocekna B (lexical)harəp catra A
haṚ caṭā[... Bpimandiən norm.
pimadiqən· Apaceleṅan A
...]laṅan Bənu merean A
paṁṅerye Bsarati gajah B
om. Anuṅguan A
nuṁgya Bnuṅguan norm.
nuguAn· Anu nu[... Bhiyaṅ norm.
hyi Amo vasa di A
...]vasa ku Bdi A
də Btri-bvana A
tribvana lvaka B
SiGu 13.2: ya duka kunaṅ tribvana ma ṅaranya, hulun, pahuma,[A:22v] pañadap, pañavah, pavataṅan, di[B:38r]pisuku, dipitaṅan, mo visesa di huripnya, di bənaṅnya, di gunanya, ya duka kunaṅ tribvana ṅaranya.tri-bvana-loka A
bvanaloka Bkahuruan A
kahurya Bdayəh A
da[... Bañarak A
...]rak· Btri-bvana-loka A
bvanalvaka Bma, ṅya buku, u, sa, a A
ṅa, ma, ṅa, kayu, ṅa, Usa subscr. Ala Bṅaranya A
[... B
13.2: ya duka kunaṅ bvanaloka ma ṅaranya, kahuruan dayəh, buruṅ tahun, eleh dayəh, eleh ku sasalad[C:22r], laru salah masa, sarba satva ñarak, sarba pala tan pavvah, ya duka saṅka ri bvanaloka ṅaranya.keṅətakna em.
k◯eṅəttaknə Apañca-triyak em.
pañcatraya Aini A
...]ni Bpasu em.
paksa A (dittography)pak·su Bmina B
mena Apepelikan B
pepelika A
Vṛh 24.2: lima prakāraniṅ tiryak lvirnya, paśu mṛga pakṣi sarīsṛpa mīna.pasu em.
pak·su A Bdi dayəh em.
di yəh Adi Ḷm·bur B (lexical)ṅaranya A
ṅa[... Bsatva A
...]tva Bpepelikan em.
lepelika Asavatək nu Akañahoan B
ñaḥhvaan· Asakeṅ A
sa[... Bmuvah keṅətakna norm.
muvaḥ keṅət·takən·na A...]keṅət:akən·na Bbyaktana em.
ktana Abyitanyi Burija A
vurija Bpayuja B
om. Anu A
[... Bbijil em.
bjəl Apayuja em.
payuña Anu savatək A
...]savatək Bbijil em.
bjal Atumbuṅ B
tubuṁ Asvanita A
sunyata Bnaraka A
rika B (lexical)nihan sinaṅguh A
nihan· [... B
SKK 18.5–6: ini ma sugan hayaṅ kalihasan ku əsi bvana reyana ta, 4, ini ṅaranna, kurija, mataja, bagaja, payuja. kurija ma ṅaranna, savatək bijil ti suṅut, mataja ma ṅaranna, savatək bijil ti panon, bagaja ma ṅaranna, savatək bijil ti baga, payuja ma ṅaranna, savatək bijil ti tumbuṅ, ya ta sinaṅguh saṅ hyaṅ catur-mula ṅaranna.gərah A
...]grəha Bsuka boga ma B
suka ma gəraḥ, ṅa, Adataṅan B
kadataṅan Amaveh, ka A
maveh [... Bkayatnakna norm.
kayatnakən:a Ahayva pinintuhu saṅ sevaka darma Akalpaənana em.
kaL̥pasənana AkaL̥pas:ən· Bnirmala em.
nərmala Acatur-kalpa A
catur[... Blastare conj.
lac. Apaka dibuat A
...]ka dibyat· Bcocooan A
om. Bhantə diboga A
hantə[... Bsudanta norm.
sudata Asudanta, ṅa A
...]nta Bhantə A
tə B (lexical)ya lastare A
ya ta[... Bkeñcakənən norm.
kecakənən· Asaṅ sevaka A
...]sevaka Bma iña A
ma[... Bkatuhukənən em.
katuhu1+ənən· Aendah norm.
Edah Atri-kaya mandala em.
trəkaya madala Apandita em.
pantadita Amandala A
...]la ma Baṅgəs norm.
Agəs· A Bsaṅ norm.
sa Atri-kayaniṅ A
trika[... Bndya em.
nədyə Alvirnya em.
sa lvarkanyi Akady aṅganiṅ A
...]kadyaniṁ Bsarvesta em.
savesṭā A Btri-rahayu A
tri[... Bpasanta A
...]santa Bya ta B
ya Asabda rahayu, ambək rahayu B
om. A (eye-skip)ini byaktana ulah rahayu A
byitanyi, na Ula rahayu, ṅa[... Batoṅ atəaṅ A
...]Atva təAṁ Bditeoh B
beteOḥ Aimət em.
Imit Arahayu, ṅa A
rayu[... B
SiGu 13.4: ulah paśānta ṅaranya, ulah menak, ulah rahayu, hayva palar cidra, hayva praṅ, ulah rahayu, taṅan masaṅguli, matalaṅkup, yan paṅucap lavan vvaṅ atuha, ya ulah paśānta ṅaranya..ṅulas, ṅala A
...]ṅala B
SiGu 13.4: śabda paśānta ṅaranya, śabda menak, śabda rahayu, śabda manohara, śabda madavā, śabda manis arum, ya śabda paśānta ṅaranya.liñih A
li[... Bpipir em.
pirpir Acaaṅ norm.
caA Anahtar em.
nahtarḥ Apañjaṅ norm.
pajaṁ Agəs em.
gas Avastradi A
...]di Bbudi A
saṁ pandita Bloganda B
logada Abudi rahayu A
budi[... Bṅaranna A
...]ṅa Bya ta sinaṅguh tri-kaya mandala parisuda ṅaranya, liṅ saṅ pandita A
Both manuscripts share this passage. However, B has an extention: hana ta ya saṁ hyiṁ tri-kaya mandala [...] cai pari ṅaran:iṁ bvana, suda ṅaran:iṁ pvaE, Ugas bvana lambha, mətu bvana paR̥k· tri ṅaran:iṅ hulu, kaya ṅaran:iṁ tri-kaya mandala parisuda, ṅa, byitanyi, kayatnak:ən· na saṁ sevaka darma. Probably B represents an original text, but I cannot reconstruct the passage since the manuscript is too damage.
SiGu 13.4: ambək paśānta ṅaranya, hayva daṇḍakara, hiri payogya, ri paḍanya janma, hayva jahət ambək, ṅahanakən ambək menak, ambək heraṅ, ambek rahayu, ya ambək paśānta ṅaranya.silokanya A
silo[... Bmas ta ma ṅaranna conj.
om. Abənər A
...]nir Bkrəta em.
krata Ayogya A
yvagaya Bgəiṅna norm.
gəIna Agyəna Bpadaṅ, heraṅ A
padaṁ[... Bhintən em.
həniṁ A
SKK 14.4: ini silokana, mas, pirak, komala, hintən, ya ta saṅ hyaṅ catur-yogya ṅaranna, ini kaliṅanna, mas ma ṅaranya, sabda tuhu, təpət byakta, pañcaksara, pirak ma ṅaranya, ambək krəta yogya rahayu, komala ma ṅaranya, gəiṅna padaṅ caaṅ, ləga-loganda, hintən ma ṅaranya, caṅciṅ səri, səmu imuc, rame ambək, ya ta sinaṅguh catur-yogya ṅaranya..artana dəi A
...]dəI Anu kaṅkən A
om. Bta ma A
tasra Bsarvesta em.
savesṭā A Bkaṅkən komala A
kaṁkən[... Bhintən norm.
hitən Atəmən, diṅaranan A
...]dipajarkən B (lexical)hyaṅ norm.
hya Ahyi Bma ṅaranna A
maḥ Bśrotra norm.
sotra Asvaṭā Bcakṣuh norm.
caksuḥ Acak·su Bghrāṇa norm.
gərna A Bjihvā em.
jəhva Avak Bvāk
vak Ajihva Btvak norm.
təvək Apani Bpāṇi
pani Atava[... Bpastha norm.
pasṭā Aśrotra norm.
sotra Aapa A
...]pa Bsalahakəna norm.
salaḥkən·na, A Brəṅəakəna norm.
R̥ṅəAkən·na AR̥ṅəAkən· Bcakṣuh norm.
caksuḥ Acaksu Bapa visayaniṅ mata, B
om. Asalahakəna em.
salaknə Asala[... Btoṅtonakəna norm.
tvaṁtvan·aknə Aghrāṇa norm.
gərna Asalahakəna em.
salaḥknə Ahayu A
...]yu Bambuṅakəna B
AmbhuṁAknə Asalahakəna em.
salaḥkən·na Arasaakəna norm.
rasaAknə Avāk norm.
vak Atutuk B (lexical)salahakəna em.
salaḥknə Asalaḥkən:a Bsabdaakəna norm.
sabdaAknə Avək[... Btvak norm.
təvək Asalahakəna em.
salaḥknə Aprəsaakəna norm.
prəsaAknə A...]kən:a Btaṅan A
taṅa Bsalahakəna em.
salaḥknə Asalahkən:a Bgaməlakəna, pāyu norm.
gaməl·Aknə, payu Agəməlakən:a, [... Bsalahakəna norm.
salaḥAknə Aisiṅakəna, pastha norm.
IsiṁAknə, pasṭā A...]pasṭā Bpurusa A
pəlat· B (lexical)purusa A
pəlat· B (lexical)salahakəna em.
salaḥknə Asalaḥkən· Bya B
siṁ Auyuhakəna norm.
Uyuḥhaknə Asalahakəna norm.
salaḥhaknə Asalaḥkən:a Blakuakəna norm.
lakuAknə AlakuAkən:a Bta sinaṅguh B
om. Amarga ṅaranya A
marga[... Bśrotra norm.
sotra Apananta A
...]ta Bya karana em.
kuruṅan· Aṅarəṅə paknanya, B
om. Acakṣuh-indriya norm.
caksuḥ Indriya Acaksu Bhaneṅ mata A
ṅaraniṁ panvan· B (lexical)pananta A
panan·[... Bikaṅ hədap A
...]hidapa Bmanoṅton rupavarna paknanya A
om. Bghrāṇa norm.
gərna A Bya ta B
om. Amaṅambuṅ A
Aṅabuṁ B (morphological)pamətuan ikaṅ hədap A
pamətvan·nikaṁ hidap Btvak norm.
təvək A Bneṅ kulit, sanika pananta, ya karana saṅ hyaṅ atma, pamrasa paknanya, A
lac. Bhyaṅ norm.
hya Aindriya norm.
Idriya Ahyaṅ norm.
hya Apastha norm.
pasṭā A Bindriya norm.
Idriya A Bpaknanya pasuklasvanita lavan maṅəyəh A
Anada Aṅəyə pa3+ B (lexical)sanika pananta, ya karana saṅ hyaṅ atma, lumaku paknanya, pamətuan ikaṅ hədap, ya A
hya Alac. Bhyaṅ norm.
hya Alac. B (larger gap)indriya norm.
sila AIdriya B (lexical)panonya A
panvan·tvanya Bpamastunya A
pa[... Bpamrəsanya em.
pavrisanya Apaṅlətnya em.
paṁṅitnya Apaṅlakunya A
...]ya Bmaṅaku A
maṅabuṁ Bhana saṅ maṅrəṅə, hana saṅ hyaṅ manik kumambaṅ, ya dasa-paṅaku ṅaranna. Thus formulated in A
hya Ahyi Bhana saṅ maṅabuṁ, hana saṁ maṅR̥ṅə, hana saṁ hyi manikumaṁbaṁ, hana visesaku, hana prəmanaku, hana saṅ manon·tvan· ha 6+mabuṁ, hana visesaku, hana prəmanaku, hana saṁ mañabda hana saṅ hyi manikumabaṁ, hana visesaku, hana prəmanaku, hana saṁ ṅa3+məl· hana saṁ hyi manikumabaṁ, hana visesaku, hana prəmanaku, hana saṁ maṁrasa, hana saṁ hyi manikumabaṁ, hana visesaku, hana prə4+ saṅ maṅətut· hana saṅ hyi manikumaṁbaṁ, hana visesaku, hana saṁ malaku, hana saṁ hyi manikumaṁbaṁ, hana visesaku, hana prəmanaku, Bhyaṅ norm.
hya Ahyi Bini A
[... Bśrotra norm.
svaṭāḥ Ahana rəṅə A
...]na R̥ṅə Bmatumon norm.
tumvan A,atumvan Butama, A
Utama, Ana prə2+ B
Ms B systematically has hana prəmana juxtaposed to hana utama.hana ghrāṇa…dasa-utama, ṅa. Thus formulated in A
grəna Ahanam·buṁ Ajəhva Atuturraknə Ahana payu hana ṅisiṁ, hana Utama Aha◯na pasṭā hana ṅuyuḥ, hana Utama A11+ñabda, Ana Utama, Ana prəmana, Ana jiho Ana rasa, Ana saṁ maṁrasa Ana Utama, ana prəmana, Ana pani Ana gaməl·6+Ana Utama, Ana prəmana, Ana pasṭā Ana Uyu, Ana saṁ maṁṅuyu Ana Utama, Ana prəmana, Ana bayu, Ana 11+Ana prəmasubscr. na, ya ta sinaṁguḥ dasa-Utasubscr. ma, ṅa, Bghrāṇa norm.
grəna Ahana saṅ maṅambuṅ conj.
hanam·buṁ Ajihvā em.
jəhva Avāk conj.
tuturraknə Atvak norm.hana pāyu, hana ṅisiṅ, hana saṅ maṅisiṅ, hana utama conj.
hana payu hana ṅisiṁ, hana Utama Ahana pastha, hana ṅuyuh, hana saṅ maṅuyuh, hana utama conj.
ha◯na pasṭā hana ṅuyuḥ, hana Utama Adasa-pasanta B
dasapasta Akṣānti norm.
santi Asyin·ti Bvīrya norm.
vəryi Avirya Bdhyāna em.
om. Abyina Bprajñā, karuṇā norm.
praña, karuna Apra[... Bmetrī em.
mestri A
SiGu 11.1: kurvanti katayan dharma, gavayakna sakagavayan saṅ hyaṅ dharma, lvirnya ta nihan, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, karuṇā, muditā, metrī, upekṣā.SKK 14.3: sakitu na dasa-pasanta, gəs ma guna, nama, hook, pesok, asih, karuña, mukpruk, ṅulas, ñəcəp, ṅala aṅən, ña mana suka buṅah, padaṅ caaṅ nu dipivaraṅ, ya ta sinaṅguh parigəiṅ ṅaranna.ṅənah tinəṅ em.
ṅinaḥ tiniṁ Aśīla ṅaranya, conj.
om. Avihikan tvah A
...]barya kabyisan· di ram·pes tyaḥ B (syntactic)vīrya norm.
viryi Akyiti Bprih em.
vri A
My emendation is based on the occurrence of prih on the next clause.prih norm.
pri Adhyāna ṅaranya em.
byana Adi təmba[... Bprajñā norm.
prəña Ausən ṅalaan A
...] ṅalaan Bsarira A
raga B (lexical)karuṇā ṅaranya, conj.
om. Agəiṅna norm.
gəIna Agyəna Bñiar B
ñyə Apirisiən A
pikari[... Bnu reya A
...] rye Bmetrī em.
mestri Aguna A
diguna B (morphological)rampes A
ra[... B
SiGu 11.2: ka, dāna ṅaranya, mere enak ambək di paḍanya janma, śīla, ṅa, vihikan aṅalap kasor, kṣānti, ṅa, vihikan anupakṣama, vīrya, ṅa, utsāha ri kagavayaniṅ hayu, tambəhana hayunya muvah, dhyāna, ṅa, umiṅətakən arthaniṅ paramārtha, prajñā, ṅa, utsāha ri kahilaṅaniṅ daśakleśa ri śarīranya, karuṇā, ṅa, larāmbəknyāmaṅguhakən duhkhaniṅ len, muditā, ṅa, tar kepvan masukhaniṅ len, metrī, ṅa, vruh gumavayakna mimitiniṅ dadi inak ambhəknikaṅ len, upekṣā, ṅa, tar grah iri hala hayu.təmən, nu A
...] nu Bgunyam A
paniqəm Btvah citane haləm A
tecaptaneḥha[... Bkurvanti em.
kuruvati Avisesa A
...]sesa Bprəyatna B
grəyatna Asanta A
pasanta Banumoda A
Anamoda Baləmbana em.
AL̥mba AaL̥m·ba[... B
SiGu 12.1: kurvanti kuśalam mahat, gavayakna kaṅ kuśala viśeṣa, kuśala viśeṣa, ṅa, asih bhakti prayatna, gorava duga-duga, śānta karuṇā ika, anumāna, anumoda, ālambana atvaṅ, ya sinaṅguh daśabhūmi, ṅa, abhyāsa lagi-lagi saṅ paṇḍita, ikaṅ ambək maṅkana.ṅaranya, artanya A
...]ṅa, Artanyi Bśrotra norm.
sotra A Bkarəṅə B
kaR̥ṅi Asira A
ika Bhiyaṅ em.
hyi Ahya Bkatoṅton A
pa[... Bsira conj.
lac. Ahyaṅ norm.
hya Apakatiṅalan em.
katiṅalan Ahyaṅ norm.
hya Aghrāṇa
gərna Atan kaambuṅ em.
tan· kaAm·baṁ A...]n kaAmbhuṁ Bapan B
Apasubscr. na Apakaambuṅ A
pakaAbuṁ Bhyaṅ norm.
hya Ahyaṅ norm.
hya Asaṅ hyaṅ norm.
hya Asaṁ [... Btvak norm.
təvək Asaṅ amrəsa em.
saṁṅ amrə Ahyaṅ norm.
hya Ahyaṅ norm.
hya Ahyaṅ norm.
hya Apakagaməl em.
pagaməl· Ahyaṅ norm.
hya Ahyaṅ norm.
hya Ahyaṅ norm.
hya Asaṅ hyaṅ tan pakauyuh conj.
om. Ahyaṅ norm.
hya Ahyaṅ norm.
hya Ahyaṅ norm.
hya Aśrotra em.
grərna Ahyaṅ norm.
hya Aghrāṇa norm.
grəna Amahavisesa A
...]visesa Bhyaṅ norm.
hya Ahyi Beta, A
tan hana visesa [... Bhyaṅ norm.
hya Avisesa em.
vises· Ahyaṅ norm.
hya Atvak norm.
təvək· A...]vak Bhyaṅ pāṇi…mahavisesa ṅa Thus formulated in A
hya Avasesa Ahya Ahya Ahya Ahyi pasṭā Inavakan·ta50+mana visesa, ku nu mahavisesa tan hana visesa Eta, hyi pada Inavakan·ta manavisesa, ku nu maha23+ Bhyaṅ norm.
hya Avisesa em.
vasesa Ahyaṅ norm.
hya Ahyaṅ norm.
hya Ahyaṅ norm.
hya Aini A
lac. Bdasa-tan-kavisesa em.
dasavisesa A1+sa tan kavisesa Bartanya nihan, tan A
om. Bsrotra norm.pinaka B
pinaḥka- Ainavakanta A
I[... Bpinaka norm.
pinaḥka Ahana em.
ha Aghrāṇa norm.
gərna Atan hana inavakanta conj.
om. A...]navakanta Bpinaka B
pinaḥka- Atan hana B
tan:a Apinakapapanta norm.
pinaḥkapapanta Apinakapapan·[... Btan hana pinakapapa-kalesanta conj.
tan· hana pinaḥkapapanta, tan· hana vak tan· hana vakanta, tan· hana pinaḥka papakalesata A (dittography)...]ta, Bpinaka B
pinaḥka- Atan hana pāṇi…papanta, kabeh Thus formulated in A
pinaḥka Aom. Apinaḥka- Apinaḥka- Apa[... Btan hana pasṭā tan hana Ina20+kan·ta, tan hana pinakapapan·ta, tan hana pada, tan· hana Inavakan·ta, tan· hana pinakapa2+ Bpinaka norm.
pinaḥka Atan hana pāyu, tan hana inavakanta, tan hana pinakapapanta conj.
om. A
It seems that this is the case of Eye skip of the pa in pāyu, jump to pastha.pinaka B
pinaḥka- Apinaka B
pinaḥka- Apapanta, kabeh A
pa[... Bhana em.
na Ahana em.
na Ahana em.
na Aganda, tan hana em.
...] tan hana Bvastu B
vasta Ahana B
na Ahana em.
na Aom. Bhana em.
na Aom. Bhana ṅinum em.
na ṅənum Atan· Inum· Bhana em.
na Aom. Brasa em.
prasa Apurna Bkahyunya em.
kahyaṅanya kabeh A (lexical)kahiyunya [... Bdasa em.
sa- Apavarah em.
pavərah Ahyaṅ norm.
hya Aartanya nihan A
...] nihan Bpinaka B
pinaḥka- Apinaka B
pidaḥka- Apinaka em.
pinaḥ- Aom. Bpinaka B
pinaḥ- Akaṅkən B
kakən Ana ulah A
na U[... Bkaṅkən norm.
kakən Akaṅkən norm.
kakən Anu kaṅkən norm.
nu kakən A...] kaṁkən· Bna gəiṅ norm.
gəI AgəIna B (morphological)jati ṅaranya A
jati [... B
SiGu 8.5: om saṅ hyaṅ trikāyopaśānta atah ika abhyāsanta, mvaṅ lagi-laginta, apan maṅke hələm-hələmniṅ hələm, saṅ hyaṅ trikāyopaśānta atah ika gəgənta, ya ta pinakaparahu, pinakabahitra, pinakabanava, makaparahu ñāna paśānta, makabanava karma paśānta, makabahitra śabda paśānta, sira ta saṅ sādhu jāti ṅaranira, sira saṅ yogīśvara ṅaranira, sira saṅ paṇḍita, saṅ viku ṅaranira, mapa ruktinika, livat ta ya pinakapariṇāma de saṅ paṇḍita.ini A
...]ni Bhyaṅ norm.
hya Ahyi Bcipta B
catur Anirmala B
nərmala Ahyaṅ norm.
hya Ahyi Bnirmala B
nərmala Ahəniṅ B
həniṁ Ahyaṅ norm.
hya Ahyi Bnirmala suda norm.
nərmala suda Anirmala [... Bhyaṅ norm.
hya Anirmala em.
nərmala Anirmala em.
nərmala Avvitniṅ em.
vvatniṁ A...]ni Brampes B
rapes Aendah norm.
Edaḥ A Bkaləpasənana A
ka[... Bmokta norm.
mokta Amokta norm.
mokta Arahaseyakna em.
raseyakəna A...]hasyakən·ni Bhyaṅ hayu A
hyi [... Bka conj.
ka, ta, A, Ahumidəp em.
humihdəp Abijil em.
bjal· A...]jil Bnugrahakən na A
nugraḥhakən· [... Bvanehan em.
vireḥhan· Ahyaṅ ta ma A
...] ta ma Bnu B
om. Apusuh em.
kupusuḥ Apusu Bkadi kapuk A
kadi [... Blanaṅ hiji em.
laṁna hiji A...] hiji Bartanya A
Antanya Bartanya, brahma norm.
Artana, braḥma AAR̥tanya [... Bkusika conj.
om. Agarga, mestri A
...]mes·tri Bpatañjala A
patajala Bindra em.
Idra A Bṅaranya, pitu A
ṅa, 5 [... Bkanirasrayan em.
kanisriIyasan· Acarita ṅaranya, 7 A
...]ṅa, nyi, Bdi B
om. Apaṅajñanaan A
om. Bañana ginavay-gavay em.
Añana ginavay ApaṅAñana ginavay· gavay· B4, ini A
4, [... Bnarivrəta em.
nalivrəta Aka batu A
...] batu Bta ma A
ta [... Btəpət basa A
...] basa Bndya norm.
nədyi Anən·dya Bsaṅ A
maha Bnikaṅ A
ni[... B
SHH 3.7: ndya kapaṅguhaniṅ tiga təpət liṅ saṅ paṇḍita, kasihana ranak saṅ paṇḍita, i kapaṅguhana, nyaṅ a, nyaṅ jñā, nyaṅ na.mavarah patula conj.
tula Apaṅavruhanta A
...]vruhan·ta Btəpətniṅ A
katəpəttan·niṁ B (morphological)apa kari A
Aparan ta B (lexical)tuṅgal norm.
tugal· A Bkari ya A
ka B
SHH 3.8: aum, mami mavarah ri kita, nihan patula beda mami rumuhun, paṅavruh i təpətniṅ tiga, sumahur saṅ tinakvanan, aparan ṅaranya vuṅavari, śrīgaḍiṅ, aṅsvaka, tuduh denta, tuṅgal i karika.ika pvaṅkulun A
Ika [... Basoka A
...]saka Bsəṅguh ika A
səguhən· B (morphological)
SHH 3.9: aum, abeda ika, pvaṅkulun, vuṅavari ata vuṅavari, śrīgaḍiṅ ata śrīgaḍiṅ, aṅsvaka ata ṅaranya aṅsvaka, pvaṅkulun, saṅguh ika vuvusta.maṅkana B
makana Asarjava A
sajarva Bsaduga-duga em.
sarduga-duga Asi duga-du[... Bsatəpət em.
sitəpət Asaprətiaksa em.
siprətiaksa A
SHH 3.10: maṅkana tekaṅ tiga, panula beda sarjava, saduga-duga, satəpət, sapratyakṣa.ndah em.
da Aapa kari A
...]ri ṅaran:ika Bgərna A
B (lexical)tutukta A
tutupta Aupamāna em.
Unamana A Bpraveśanəm em.
pravek·sanim· Aprəvesanəm· Bṅke ri norm.
ṅəṁke ra Aṅəke ri Bsariranta A
sariranyi Bbayu A
[... Bpandita Apc
pantadi Aac
SHH 3.11: apa kari ṅaranikaṅ masuk, mətu, mahavan ri ruṅta lavan ri tutukta, upamana pravesanəm ṅkeri śārīranta, apa liṅta, bāyu ṅaranira pinaka-uśvāsa ranak saṅ paṇḍita, ya teka a, ṅaranya liṅ saṅ paṇḍita.takonakna em.
takvanaknə Aya terika em.
yan terika A...] teriya Bkari A
nikaṁ Bgətərnikaṅ A
gətər i Bapa kari ṅaran A
Ata kaR̥ṅə ta[... B (syntactic)liṅta em.
L̥ṁta A
SHH 3.12: muvah nihan takvanakna mami ri kita, apa kari ṅaranikaṅ karəṅə denta ṅke ri bhuvana lavan rikaṅ sarva janma kabeh, karəṅə juga guṇanya, śabda ṅaranika panaṅguh ranak saṅ paṇḍita, ya tekaṅ jñā, ṅaranya liṅ saṅ paṇḍita.takonakna em.
takvan:aknə Ataya A
...]ya Bvruh kari ya A
vruhan· teriya Bapa ṅaran ika em.
Aparan· Ika Aapa nikaṅ B (syntactic)vəkasnikaṅ A
vəkasanikaṅ Bsakədap A
saka[... Bpvaṅkulun A
...]tan· B
SHH 3.13: vaneh takvanakna mami ri kita, apa kari ṅaranikaṅ tinəkaknanta ri vəkasnikaṅ bhuvana lvar, kidul, kulvan, vetan, ləs luṅha sakədap humalivat i tasik, ciptaka muvah, apa ṅaranika liṅta, hədap ṅaranika, aṅən-aṅən ranak saṅ paṇḍita, ya teka na, ṅaranya liṅ saṅ paṇḍita.mataṅyan B
mataṅyi Aguməlar B
gular Asinaṅguh A
sinaṅgu[... Bpinakaandəlanikaṅ norm.
pinaḥkaAdəlanikaṁ Asarva A
...]va Bvrəta A
vruta Bpinaka em.
pinaḥ- Asinaṅguh B (lexical)ya sinaṅguh A
ya ta [... Bri em.
ra Apinaka norm.
pinaḥka- Ahala A
...]la Bbyañjana em.
byaña Abyañana, kabeḥ Bpinaka norm.
pinaḥka- Aikaṅ hədap, paṅaṅən-aṅənta ri madoh maparək conj.
om. Apinaka hdap niṅ prəña, vijak[... B
SHH 3.14: mataṅyan kinalakaran ta ya təluṅ viji, ya sinaṅgah bāyu, śabda, hədap, bāyu ṅaranya ikaṅ bāyu, masuk mətu mahavan ri ruṅta pinakośvāsanta, śabda ṅaranya ikaṅ śabda ya pinakavuvusta, hədap ṅaranya ikaṅ hədap, paṅaṅən-aṅənta ri madvah maparək.upadesanakən
Apadesanakən Aajñana ta A
...] ta B
SHH 3.16: aum, maṅkana pvaṅkulun, ndah yatika sinaṅgah mami ajñāna ṅaranya, a ṅaranya ikaṅ bāyu, jña ṅaranya ikaṅ śabda, na ṅaranya ikaṅ hədap, papisan ikaṅ tigaṅ viji..ajñana A
Añana B (orthographical)kavənaṅ A
B (eye-skip)ri sisya A
ra sa[... Bgavay em.
gay· Apavvitan em.
pavvatan· A...]tan·, ṅa, ya vuIt·niṁ B (syntactic)enak B
duka, Enak·, Avvitniṅ A
vyatniṁ Bvvitniṅ A
vyatniṁ Bkinatəaṅan em.
kənatəaṁṅan· Akinatyəṁṅan· Bvvitniṅ A
vya[... Byan ahilaṅ A
...]ya hilaṁ B (syntactic)ri A
sakeṁ Bsariranta A
sariranya məne B (lexical)pinuja em.
pinujap· Adeniṅ rat kabeh B
ṅaranya Atinimpalakən riṅ səma B
om. Apinaka norm.ṅaranya A
...] ṅa Btiga A
om. B (eye-skip)visesa em.
visesa, na Aya nu visesa B (syntactic)katuṅgalanana norm.
katugalanana Aktugalan·nana Bta ma A
om. Bpaṅaṅən-aṅən A
riṁ təpət· təmə[... B (lexical)hurip
huprab Akasukəran em.
kasukərnan· A...]ran· Btuməpi A
təmən Bkapətəṅan B
katiṅalan A (lexical)deniṅ B
deneṁ Abontos B
botos Abuṅbaṅ ləpas A
buṁbaṁ [... Bnu təpət em.rastiluṅa A
...]han· təka Bapa ṅaranya A
apa ya, ṅa, B (syntactic)aṅən-aṅən A
Inaṁṅən:aṅən· B (morphological)pvaṅkulun A
pyakulun· B (orthographical)liṅ em.
laṁ Aṅa Bsaṅ pandita…ajñana visesa preserved in A
tinipal·lakən· Arəsəma Alac. Btinimpalakən norm.
tinipal·lakən· Alac. B (larger gap)rasmi em.
rəsəma Alac. B (larger gap)
My emendation is based on the occurrence of tinimpalakən rasmi in SHH 5.12: hilaṅa ikaṅ bāyu śabda hədap sakeṅ śārīranya məne, ndatan mulya pih asiṅ ṅvaṅ magaməl, tinimpalakən raśmi, pinarəbutakən deniṅ gagak mvaṅ asu iku.ndya norm.
nədyi Anən·syi Bmuliya A
mulyinyi Bupadiyanta A
Upadyita Bmesi A
umasiṁ ta ya B (syntactic)dodot A
dyad[... Bhyaṅ norm.
hya Asabda A
...]bda Bri hana B
nihan Asariranta A
saran·ta Bhyaṅ norm.
hya Ahyi[... Bkaliṅanya em.
kalaṁṅanya Arahaseyakna em.
rahasye Anihan A
...]nihan Bprajña norm.
priñu Aprəña Briṅ kita B
ri kata Akaton ya A
katvan [... Byukti ta conj.
yataki Aasiṅ em.
Asəṁ A...]siṁ Bkaprəsa B
kaprə Ahana riṅ B
ka Apvaṅkulun A
pvakulun[... Byukti ta em.
ya ta Asuməṅguh norm.
suməguḥ Aasiṅ em.
sa A...]siṁ Briṅ bvana lavan sarira B
bvana sarira Akita A B
kita[... Btaham em.
tahan Ayukti em.
yakti Asuməṅguh norm.
suməguḥ A...]gu Bsakaaṅən-aṅən conj.
si karəṅə, Aṅən-aṅən Asiṁ maAṅən:aṅən· paṁṅaṅən aṅən· B (dittography)sarira A
sarira pyakulun·[... Bvruh em.
vrə Ahyaṅ norm.
hya Aprətyaksa, laṅgəṅ A
...]laṁgəṁ Bhana riṅ sarira B
hana sarira Avrəti em.
vradi Avrədiniṁ Bseṅniṅ A
təlu əsina [... B (lexical)katuduhaniṅ bayu sabda hədap conj.
katuduhaniṅ bayu A...] katuduhaniṅ hapda B
My conjecture is based on SHH Chapter 8–14, which contain the demonstration (katuduhan) of the bāyu, śabda, and hədap.pañca-bayu B
om. Abvat-aji A
potaji Bindriya A
Idriya Bhinilaṅ em.
hvilaṅ Ahahili B
My emendation is based on SHH 11.9.paramakevalya A
parama[... Banendriya em.
Anen·Idraya A...]driya Bvukuaniṅ ajñana kvehnya A
vukunyi B (lexical)kayatnakəna B
kayatnakən A4, paṅaran A
4, [... Byatnakna em.
yatnaka Amadrəbya em.
madribya Apinakadrəbya norm.
pinaḥkadrabya Andya ya conj.
Anendra ya Apariboga conj.
om. Abusana em.
bvasana Apinaka norm.
pinaḥka Apinaka norm.
pinaḥka Asi em.
siṁ Asi em.
siṅ Asi em.
siṅ Asaṅ norm.
sa Asinaṅguh em.
sina Anu maṅhanakən…rikaṅ loka Thus formulated in A
kraya A...]met· hayu, saṅ hya a6+ma drəbya ma Bkarya em.
kraya Ata maṅgavay A
tan· pinaka Bśāstrataḥ na gurutaḥ svataḥ norm.
sasṭātaḥ na gurutaḥ svataḥ A satra gurutram satra[... B
SHH 17.10: təka vəkasniṅ sinaṅguh dharmvattama mahaviśeṣa, apan vənaṅ sarva karya rikaṅ loka, magavay tar ginavay, ya ta mataṅyan na śāstrataḥ na gurutaḥ svataḥ ikaṅ sy anu, ṅaranya.na śāstrataḥ em.
na saṭā Ana gurutaḥ A
...]na gurutraḥ Bkaləmpaṅan B
kaImariṅun Akalaṅgkahan B
kalaṁsubscr. gaḥhan· Ainucapakən B
Inup:akən· Atan A
ta[... Bna bhāryā, na putraḥ norm.
na barya, na puṭaḥ Abandhūbiḥ norm.
badubiḥ Ana vadubiḥ Bmātā em.
mataḥ Amatra Bna putraḥ A
na matra Bpaanak tan A
tan panak tana[... Bpaputu em.
patpu Ana mātā, na pitam svatah conj.
na mataḥ, nataḥ na pitəm· svataḥ A
SHH 17.10: na śāstrataḥ tar kəneṅ inajyan, tar katəmu deniṅ śāstra, na gurutaḥ luput tinakvanakən, tar kəna pinitəṅən deniṅ guru, kaliṅanya, sāratasvataḥ juga hana tar hinanakən, ṅaranya, na bhāryā, na putraḥ na bandhūbiḥ sira ta sinaṅguh dharma tuṅgal makavak ikaṅ bhuvana lavan sarva janma, na putraḥ tar panak tar paputu, na bhāryā tar parabi, na mātā na pitam svataḥ, sira ta svatah tar pabapa tar pebu, tar pasaṅka tar paparan, avis mrati drəsti.avismṛtidṛṣṭi conj.
avis mrətis A...]tis· Bvruh em.
vrə Avrati Bkinavruhan em.
kinavrəḥhan· Asinariraan A
sinira Bbinayuan, masabda A
binayon [... Bpinihədap em.
tinihdap· Apargata juti em.
paR̥gata juta Agarbavasa em.
gəbavas:asa Avrətanya em.
vratinya A
SHH 17.11: sira ta manon tar katon, vəruh tar kinavəruhan, pramāṇa tar kapramāṇan, manuduh tar katuduh, maśarīra tar śinarīran, mabāyu tar bināyvan, maśabda tar śinabdan, mahədap tar hinədapan, parəṅ gata juga mətu lavan śarīranya, bāyu śabda hədapnya, ar sakeṅ garbhavāsa ṅuni, ndah tapvan pakaṅaranya sakeṅ daləm vətəṅ, savətunta ri heṅ ata ya, inaranan deniṅ bapa ibu sy anu.
SHH 17.12: ya ta mataṅyan saṅ hyaṅ mevəh ṅaranika sy anu vaneh, apan hana śarīranya sinaṅgah sy anu, hana bāyu śabda hədapnya sinaṅgahnya sy anu, hana saṅ yvaga pasamvahanya vaknya kabeh, sinaṅgahnya sy anu, kaliṅanya pətəṅ pəpət andakara juga ṅvaṅ sabhuvana, tar vəruh i sinaṅgahnya bapa ibu lavan anak. syapa ta sira vihikan ri bapa ibunikaṅ sabhuvana, lavan anaknikaṅ loka, saṅ paṇḍita juga tar hana vaneh..tətəsakna norm.
tətəssakən·na Akanteh norm.
kateḥ Avrikanteh norm.
kateḥ Ahyaṅ norm.
hya Amaka norm.
maṁka- Amakadora norm.
makaAdora Avruh ri em.
vraḥni Amanonton norm.
manvatvan· Akəmbaṅ norm.
kəbaṁ Agolaka kalih viji em.
mata gvalaksubscr. livija A
Cf.SP 14a pira ta pikolihniṅ mata golaka kalih viji, sanvajədyana ika pət taṅ rasa luputnya sakeṅ śarīra.kəmbaṅ em.
kəbaṁ Avruh em.
vraḥ Akəmbaṅ norm.
kəbaṁ Asaṅhulun norm.
saṁṅulun Agati em.
ganti Amarga em.
mraga Akayatnakna em.
kayatnaknə Atəmbəy norm.
təbəy· Avvitan em.
vvattan· Asabvatnya em.
sabvanya A
SHH 21.1: nyaṅ sandhi təmbəyniṅ saṅ paṇḍita maṅucap vuku, sandhi ṅaranya si tutur, ya pinakasipatnikaṅ bhuvana lavan sarva janma, mataṅyan tar salah tuvuh, tar salah rūpa, tar salah rasa ikaṅ rat kabeh, abənər tumiru bapa ibunyan mvaṅ vit bvatnya ikaṅ sarva janma, vvaṅ manak vvaṅ, kəbo manak kəbo, sapi manak sapi, sarva tumuvuh tar salah tuvuh pada kalaya-layanya, makasəvə-səvənya, tar salah vvah tar salah rasa, vruh juga ya kabeh ri jātinya.apa pinakarasanya, si lilaṅ conj.
om. A...]pinakarasanya si lilaṁ B
This conjecture is based on the parallel passage on SHH 51.1.lilaṅ B
lila Alvirnya em.
lvarnya Alyirnyi Biniṅətnira em.
niṅət·nira AEṅət·nira Blavan sarira A
lavan· [... B
SHH 22.1: maṅkana tekiṅ tapa, apa pinakarasanya, si liṅlaṅ, apa mataṅyan aliṅlaṅ, ri eṅətnira pakadrabya bhuvana lavan śarīra, ṅuniveh bāyu śabda hədap, an aṅhiṅ sira saviji pramāṇa tan hana vaneh, ya ta mataṅyan tar karakətan sarva mala, hyun lulut ilik tṛṣṇā tan hana ri saṅ meṅət, aləṅis juga manahnira; si nistṛṣṇā, tan asih, tan ahyun, tan akuṅ, tan onaṅ, tan harsa, tan aharəp, tan adṛḍha, tan raga, tan alah-alah, varəg vruh sih jiva bhāṣa humus juga, ya byakta nirmala lilaṅ ṅaranya, tan kapramāṇan deniṅ śarīranya, ṅuniveh bāyu śabda hədapnira, nahan pinakaviśeṣanikaṅ saṅ manon, yar tapa.apa pinakarasanya em.
Apinaḥkarasanya Amapagəh ri A
...]kan· ri Bpaṅavruhanira ri B
vra, nira Akapagəhanikaṅ A
kapaṁguhan·nikaṁ Bmisesaakən A
mise[... Bpadmakara em.
padkara Atan ilu A
...]lu Brika em.
nika Aom. Bdeniṅ B
deni Anihan kapagəhan A
nihana[... Bhayva sira A
...]yyan· ta kita Bmahavvilan norm.
mahavvaIlan A
SHH 23.1–2: maṅkana tekaṅ luṅguh, apa pinakarasanya si pagəh tuhva tekeṅ saṅ manon mapagəha ri vruhnira ri sakala niskala, apa pagəhanika saṅ manon ri sakala, tar ilva misesakən aji mantra huṅkara, gəlar pūjā dhyāna samādhi, tar ilva miśeṣakən tapa brata, tar ilva miśeṣakən guṇa-guni, nahan kapagəhnika saṅ manon ri sakala. ndya kapagəhan ika saṅ manon ri niskala, hayva sira mahavvilan.pinaka norm.
pinaḥka Asy asəmbava A
syi səm·ba[... Blvirnya em.vruh em.
vra Atuṅgalanya em.
katugal·kanyi Aasəmbavanikaṅ em.
səmbavanikaṅ Apinakabvananya A
...]pinakaIvənya Btaham B
tahan· Avruha B
vraḥha Akarika B
kari Amanon em.
manivan· Amavəḥ Bvruha Bkarika saṅ A
karika [... Bhyaṅ norm.
hya Aganda norm.
gada Apinaka norm.
pinaḥka Ataham em.
tahan· Avruh em.
vraḥ Akarika em.
tarika Apinaka norm.
pinaḥka Ataham em.
tahan· Avruh em.
vraḥ Akarika em.
tarika Ahyaṅ pramana norm.
hya pramana A...]prəmana Bpinakahuripnya em.
Avruha…pinakapaṅaṅən-aṅən transmitted in A
vraḥ Apinaḥkapaṁvastanya Avraḥha Aom. Bvruha em.
vraḥ Aom. B (larger gap)pinakapaṅvastunya em.
pinaḥkapaṁvastanya Aom. B (larger gap)vruha em.
vraḥha Aom. B (larger gap)ya conj.
taham ya Aasəmbava em.
səmbava A
SHH 24.1: maṅkana tekaṅ pratyakṣa, apa pinakarasanya, sy asəmbhava, apa kaliṅanya, vruh karikaṅ tuṅgal ry asambhavanikaṅ bhuvana kahananya, taham vruh karikaṅ tuṅgal ri asambhavanikaṅ śarīra pinakāvaknya taham, vruh karikaṅ tuṅgal ri asambhavanikaṅ bāyu śabda hədap pinakahuripnya mvaṅ pinakasādhananya, taha tar vruh kary asambhavanika kabeh, kadi pituhunya ikaṅ aji mantra sajñāti gəlar pūjā, mvaṅ phalaniṅ tapa brata həlam yan mati, yan apa ika, yan vruha ya ry asambhavanika kabeh.saka rikacitanya em.
tanya Asakarja em.
sakrəja Aparipuraka norm.pinakaaməṅ-aməṅan norm.
pinaḥkaAməAməṅan· Ahyaṅ norm.
hya A
SHH 24.6–7: hana maṇik sarveṣṭa sakārja paripūraka ṅaranya, cinaritakən ri carita kumara mvaṅ saṅ murti mvaṅ śrīvikramāditya, ar sakārja nu vidi ikaṅ maṇik sarveṣṭa ri carita, aum, rəṅo ranak devatā saṅhulun, yar kvliṅanta ri kami, umapa tekaṅ maṇik sarveṣṭa sakārja paripūraka, liṅtānaku, manik vatu kari ya liṅta. aum, maṇik vatu ata ya liṅ ranak devatā saṅhulun, taha py anaku, yadyastun petən ta ya ri vəkasnikaṅ lvar kidul kulvan vetan, i svar i ruhur, tar pamaṅguh juga kita irika.sarvesta em.
savesṭā Asakarja em.
sakajar Asakarja em.
sakajar Asarvesta em.
Asakarja em.
sakajar A
SHH 24.7: aparan pva kaṅ sinaṅguh saṅ paṇḍita, sarveṣṭa sakarja paripūraka ṅaranya, ikaṅ hədap, sarveṣṭa sakārja nu vidi, ikaṅ tutur, yeka maṇik sarveṣṭa sakārja paripuraka ṅaranya, mvaṅ sakarja nu vidi ṅaranya, liṅ saṅ paṇḍita, pinakāməṅ-aməṅan saṅ hyaṅ dharma, ya ta kinudaṅ-kudaṅnikaṅ loka riṅ yoga ṅaranya, salvirnikaṅ kiduṅ mamuhara raga, mvaṅ vijahira kaṅ loka..
SHH 25.2: ndya pvekaṅ tiga saṅkanya takarih, hana tiga rahasya ṅaranya, vəkasniṅ tiga vinuvus saṅ paṇḍita, ikaṅ bāyu śabda hədap kari ya, taha tiga sādhana ṅaranika.lvirnya em.
lvarnya Avvitniṅ em.
vvətniṁ Avvitniṅ em.
vvatniṁ Adr̥stanta em.pañjut norm.
pajut Atuṅgal norm.
tugal Akarika em.
kanika Apəjah norm.
pjəḥ A
SHH 25.3: ndya pvekaṅ tiga rahasya ṅaranya, liṅ saṅ paṇḍita nihan, nyaṅ hədap, nyaṅ tutur, nyaṅ saṅ manon, yeka tiga rahasya ṅaranya, saṅkanikaṅ bhuvana lavan sarva janma, nihan dṛṣṭanta irikaṅ tiga rahasya, ar ya saṅkanikaṅ bhuvana lavan sarva janma, nyaṅ pañjut, dilahnya, mvaṅ tejanya, tuṅgal karika liṅta, taham pih, duduṅ dilah, duduṅ teja, duduṅ apuy.murub em.
murug· Aaṅadəg em.
Aṅajəg· Aparəṅ gata em.
paR̥ga Abijilnikaṅ em.
mjəl·niṁkaṁ Amaṅkana norm.
makana Apəjah em.
gəjaḥ Aparəṅ gata em.
paR̥tga A
SHH 25.6: apa byaktanya, pasaṅ muvah ikaṅ pañjut, bar parəṅ gata jātinika, mijilniṅ dilah mijilniṅ teja, maṅkana ta ya pəjah, hilaṅniṅ teja, parəṅ gata ata ya hilaṅ.hyaṅ norm.
hya Aapa pinakadilah em.
Apinaḥkadilaḥ Apinakapanasnya em.
pinakapanonya Avvitniṅ em.
vvəm tniṁ A
SHH 25.7: apa sinaṅguh apuy ṅaranya, saṅ manon, apa pinakadilahnya, ikaṅ hədap, apa pinakapanasnya mvaṅ pinakatejanya, ikaṅ tutur, ndah saṅ manon ta sinaṅguh apuy ṅaranya, nahan sinaṅguh tiga rahasya ṅaranya, vəkasniṅ maṅucap tiga liṅ saṅ paṇḍita, ya teka saṅkanikaṅ bhuvana lavan sarva janma.citrakara em.
citakara Asalaka em.
suṁsaL̥ka Adudu dilah, dudu teja, dudu apuy conj.
dudu Apuy· Apañjut norm.
pajut Adumilah em.
dulaḥ Aaṅadəg em.
ṅagdə Amurub em.
murug· Aabraṅ em.
abrar Ahumibək iṅ em.
humibək·kəṁ Aikaṅ luməṅ conj.
luməṁ Ikaṁ Asakunaṅ-kunaṅ em.
sakusnaṁ kunaṁ Atuṅtuṅ norm.
tutuṁ Anahan em.
nihan Ariṅ ndi em.
mariṁṅədi A
SHH 25.4: apa byaktanya, pasaṅ ikaṅ pañjut tunon sumbunya, bar dumilah ta ya, ikaṅ murub aṅadəg satumuduhan gəṅnya, yeka dilah ṅaranya, ikaṅ abraṅ humibək iṅ umah yeka teja ṅaranya, ikaṅ luməṅ sakunaṅ-kunaṅ, abaṅ ri tutuṅniṅ sumbu, yeka apuy ṅaranya, nahan byaktanikaṅ apuy, ar duduṅ mvaṅ dilahnya lavan tejanya.taham pih em.
tampiḥ Adilah conj.
om. A
SHH 25.5: apan liṅnira vaneh mara ri śūnyataya kətah paraniṅ dilahnikaṅ apuy mvaṅ tejanya, hayva ta maṅkana.kady aṅganiṅ norm.
kadyiganiṁ Akady aṅganiṅ norm.
kadyiganiṁ Akady aṅganiṅ norm.
kadyiganiṁ Akady aṅganiṅ norm.
kadyaganiṁ Akady aṅganiṅ norm.
kadyaganiṁ A
SHH 25.5: ndi pva paranikaṅ dilah mvaṅ teja, mareṅ apuy ata sih, saṅka riṅ apuy ikaṅ dilah mvaṅ teja, mareṅ apuy paranyan pəjah mulih ri saṅkanya jātinika.svatah em.
svatraḥ Aapan aku em.
Apala Aku AacApana Aku Apcsinaṅguh em.
sənaṁguḥ Ahurip em.
hunap Amari ya em.
manyi Apamupul em.
pamul· Asuksəma em.
susəma Aacintya norm.
Acityi Amaṅkana norm.
makana Avruhanira em.
vraḥhanira Avruhanira em.
vraḥhanira Amanon em.
manivan Apcmanivan Apcnimavan Aac
SHH 26.1: maṅkana tekaṅ kaləpasən, apa pinakarasanya, si krataka, lavan si dum, apa krataka ṅaranya, gavay, apa dum ṅaranya, titah vatəs vija karmadhātu dumi ika kabeh, apa kaliṅanya, vruhaniran pakagavay vruhanira dumumi gavaynira ri sakala niskala, ika saṅ manon ar pagavay dinumnira hiniṅanira gavaynira.upadyanta norm.
Upadyita Akady aṅganiṅ norm.
kadyaganiṁ Apande norm.
pade Amakonkon norm.
makvakvan· Asumaur em.
sumaU Atumiṅgalakən em.
tumigaltumigallakən· A (dittography)
SHH 26.16: apa ta deyanika saṅ manon humiṅ ika si pati, nihan deyanira, iva kady aṅganiṅ paṇḍe mas an sumimakən, pagavaynya, tinarimakənya ri kavulanya, mari ta ya byapara irikaṅ kasulpikan, dataṅ mara pveka saṅ makonkon, apa tekānuṅ sahura, kasihana pva saṅhulun, pagavayakna simsim lavan səsəran, liṅ saṅ manon maṅkana, sumahur saṅ paṇḍe, mari kətah pinakahulun paṇḍe maṅke, pagavaynikaṅ təlas tinarimakən iṅ pinakahulun, təka yan pinakahulun, alupa ri kagavayanya, ikaṅ saginavaynya, apan alavas ikaṅ guṇa katiṅgal deniṅ pinakahulun, nahan liṅ saṅ paṇḍey, vuruṅ ta saṅ makonkon kerəṅan, luṅha yāmet paṇḍe vaneh, saṅ paṇḍey mari maṅel deniṅ gavaynya, lavan ikaṅ ginavaynya, mari ta ya hulun deniṅ gavaynya.hyaṅ norm.
hya Acitrakara em.
cintakara Arasaniṅ em.
nusaniṁ Aupadyanta norm.
Upadyita Akady aṅganiṅ norm.
kadayaganiṁ Akasigənanhyaṅ norm.
hya Apratyaksa norm.
pratyiksa Avruh em.
vraḥ Avruha em.
vraḥha Avruha em.
vraḥha Ahayva conj.
Iyava A
SHH 27.7–11: si tuhu atekaṅ enak apagəh pamituhvan riya, apa kaliṅanya, tuhva taṅ saṅ manon ar sira meṅət ar sira maṅdumi tar kaduman, maṅhiṅi tar kahiṅan, ri sakala niskala pinakarasanya ri kaləpasan. tuhva ta saṅ manon meṅət ar sira magavay tan ginavay, ar gavay ikaṅ hədap, tutur pinakapagavay, mataṅyan asambhava ikaṅ rat kabeh, pinakarasanya ri pratyakṣa. tuhva tekaṅ saṅ manon meṅət i landəpniṅ rvi, bvaniṅ tahi, panasniṅ apuy, tar ambaha ya, vvilan ta ṅaranika, pinakarasanya ri luṅguh. tuhva tekaṅ saṅ manon meṅət ar pinakapāpa ikeṅ si tṛṣṇā ri sakala niskala, ya ta sinaṅguh nis tṛṣṇā pinakaviśeṣanya, pinakarasanya ri tapa. tuhva tekaṅ saṅ manon meṅət ar si lupa biparita pinakapāpanya ri sakala niskala rikaṅ sandhi, si tutur pinakaviśeṣanya rikaṅ sandhi.təmbəyniṅ norm.
təbəyniṁ Atəmbəyniṅ norm.
təbəyniṁ Ajuga em.
duga Aapa pinakarasanya em.
Apinaḥkarasanya Akanan conj.
om. Amuṅgviṅ em.
maṁgvaṁ Akakuraṅanya em.
kakaraṅanya A
SHH 28.1: nihan təmbəyniṅ tulis ṅaranya, apa tinuduh saṅ paṇḍita ri təmbəyniṅ tulis, nihan otvatniṅ taṅan kanan keri, tulis alit muṅgviṅ ləpa-ləpaniṅ taṅanta, ndah seṅ ika, apa siniṇḍənika, kratya kṛtaka, kṛtaka ṅaranya gavay, kratya ṅaranya taṅan, apa kaliṅanya, tar hana gavay luput ri taṅan, ya ta mataṅyan tinuduh ikaṅ otvat tulisniṅ taṅanta, apan pinakasvaṅ pinakatattvani gavay saṅ manon ri niskala ika, marahakən ya saṅ magavay ri sakala niskala kaliṅanika.kapiṅdvaniṅ norm.
kapidvaniṁ Alvirnya em.
Alvarnyi Akalih em.
kali Ahyaṅ norm.
hya Ahyaṅ norm.
hya Aparəṅ gata em.
parəga Akaləpasan em.
kaL̥pa Apinakarasanya em.
pinaḥkaranya Akapiṅdvaniṅ norm.
kapidvaniṁ Asaṅ norm.
sa A
SHH 29.1: nihan kapindoniṅ tulis, śabda saṅkiriman, ya pinakaseṅ saṅ paṇḍita, apa tinuduhnira, nyaṅ gvala kalih viji, mata kanan keri, apa kaliṅanya, liriṅniṅ mata ri kivan, tūt mata ri təṅən, liriṅ mata ri təṅən tūt mata ri kivan, apa kaliṅanya, yugapat parəṅ gata jātinika. apa ta siniṇḍinika, hədap lavan tutur, apa kaliṅanya, lakuniṅ hədap lakuniṅ tutur, lakuniṅ tutur lakuniṅ hədap, yugapat parəṅ gata jātinika, apa rahinaniṅ vuvus saṅ paṇḍita.kapiṅtiganiṅ norm.
kapitiganiṁ Atəmbəy norm.
təbəy· Ahyaṅ norm.
hya Aavruh em.
avraḥ Ahyaṅ norm.
hya A
SHH 30.1: nihan kapintiganiṅ tulis, təbay saṅ paṇḍita maṅucap rahasya, pūrva saṅ manon vruh ry avaknira ar dharma viśeṣa, ləpasnya sakeṅ bhuvana, luputnya sakeṅ śārīra, tar pakāvak bāyu śabda hədap, ṅuniveh śūnya taya paramārtha, luput an pakāvak ika samaṅkana kabeh pva pinakāvak saṅ manon.kuməñar em.
kumiñar Aniskala em.
naskala Anirsandeha em.
nərsan·deha Ahuvus em.
duhuvus· Apinakarasanya norm.
pinaḥkarasanya Akapiṅtiganiṅ norm.
kapitiganiṁ A
SHH 30.2: ya ta mataṅyan rahasya, ya sinaṅguh dharma haneṅ śārīra, nityaśa dumilah kuməñar tar pakapadəman ri rahineṅ kuləm.kalakar pat norm.
kalakaR̥pat· Atinonakən em.
kinvanakən A
SHH 31.1: kalakar pat, ṅaranya, hurip pati turu viparīta, nahan pinakapāpa saṅ manon ri niskala vastu, kinvanakən saṅ paṇḍita, kayatnakna ikaṅ saṅ sevaka dharma matra em.
man·ṭā Asuksma em.
susəma Apaṅimpyan norm.
paṅipyin· Akalakar pat norm.
kalakaR̥pat· Apinakarasanya norm.
pinaḥkarasanya Akalakar pat norm.
kalakaR̥pat· A
SHH 31.3–5 śārīra ganal, ṅaranya si pati, anon ta ya śārīra kiñcit matra sakədap katonanya, lvirnya aṇuh paramāṇuh [...] hana ta śārīra sūkṣma, ya sinaṅguh turu, ṅaranya, ikaṅ pinakāvakta ri paṅipyan, ikaṅ ta rakutən saṅ manon [...] hana ta śārīra lilaṅ, ya sinaṅguh viparīta ṅaranya, lina ri śūnyataya paramārtha, maprabhu takas myavasaya samatita ri bāyu leṅgəṅ[...].kavistaranya em.
kavis·tananya Amanon em.
manivan· Asandi norm.
sadi A
SHH 32.1: umapa ta lvirnika saṅ manon, ar tiṅgalekən śārīranira, ləpasnya sakeṅ bhuvana, ar pakavak laṅgəṅniṅ tutur təlaniṅ sandhi jñāna.kāṣṭhe kāṣṭhe norm.
kasṭe kasṭe Ayathā em.
ya Abahniḥ norm.
bahni Asūkṣmatvān em.
suksəmatva Akapaṅguhanya norm.
kapaguḥhanya Amoli em.
meliḥna Ahyaṅ norm.
hya Amari em.
mani Ahyaṅ norm.
hya A
SHH 32.1: kāṣṭhe kāṣṭhe yathā bahniḥ sūkṣmatvān nopalabhyate, iva kady aṅganiṅ apuy haneṅ isyan, sūkṣma teka tar katon, nopalabhyate, tan hana paṅguhanya, tan panas tan atis, tar hala tar hayu katəmvaniṅ ikaṅ apuy, yadyastun hana hala hayu mvaṅ panas tis ikaṅ ṅapuy, tan sukha tan duhkhanikaṅ apuy ika, sukha duhkhanikaṅ əsyan ika, ya tapva luput ri sukha duhkha, mvaṅ panas tis kapva ikaṅ apuy.manon em.
manivan· Asakala em.
sala A (eye-skip)hala em.
hala, hala A (dittography)rikaṅ em.
Ikaṁ Apandita em.
pandi Asabdopadesa em.
sabdapadesa Avruh em.
vraḥ Ahyaṅ norm.
hya Atuṅgal conj.
tugal lavan A (dittography)vruh em.
vraḥ Asabdopadesa em.
sab·dapadesa Adarma em.
dama Ahyaṅ norm.
hya Aboñcah norm.
bvacah Aiṅampura norm.
iṅapura Atañcaṅ norm.
tacaṁ Andəh … (4.1) timah
A gap due to loss intervenes in B.mahala, ambək … ṅadədəl, noñjok
A gap due to loss intervenes in B.sabda … ṅupat guru
A gap due to loss intervenes in B.ṅaranya, kira-kira … numpu, maliṅ
A gap due to loss intervenes in B.dipihədap … visesa
A gap due to loss intervenes in B.byaktana, aya … pañca-kapataka
A gap due to loss intervenes in B.muvah … byaktanya
A gap due to loss intervenes in B.maladuhkhinaḥ … (5.1) sumudakən ta
A gap due to loss intervenes in B.abhimāna … puji-puji suka
A gap due to loss intervenes in B.tan sih … hantə dek
A gap due to loss intervenes in B.dipikarma … ku kañahona
A gap due to loss intervenes in B.rampes … abhimāna
A gap due to loss intervenes in B.sinaṅguh … ṅamaṅke-maṅke
A gap due to loss intervenes in B.peśuna … (5.1) kalesa ṅaranya
A gap due to loss intervenes in B.maladuhkhinaḥ … (6) budi hiyəm maguh
A gap due to loss intervenes in B.marakarma … bhakṣabhojana
A gap due to loss intervenes in B.pirampesən … piutamaənana
A gap due to loss intervenes in B.ṅaranya … rampes
A gap due to loss intervenes in B.mumul … kleda
A gap due to loss intervenes in B.maneh … maneh kolot
A gap due to loss intervenes in B.bogoh dek … astri laraṅan
A gap due to loss intervenes in B.kabəkina … dimaṅke-maṅke
A gap due to loss intervenes in B.rampes … dasa-naraka
A gap due to loss intervenes in B caused by morphological.payu … kapirəṅə
A gap due to loss intervenes in B.pipapaənana … sakalih, astri
A gap due to loss intervenes in B.ceaṅ … letah ma
A gap due to loss intervenes in B.byaktana … bogoh
A gap due to loss intervenes in B.ñumpah … pipapaənana
A gap due to loss intervenes in B.atəl … saukur
A gap due to loss intervenes in B caused by lexical.bogoh … sañarah
A gap due to loss intervenes in B.byaktana … bogoh
A gap due to loss intervenes in B.sañarah … nulis-nulis
A gap due to loss intervenes in B.di harəpən … gītam
A gap due to loss intervenes in B.di nu reya … hanaaṅ poño
A gap due to loss intervenes in B.hantə … śuddham
A gap due to loss intervenes in B.bobogaan … lemek
A gap due to loss intervenes in B.hayva pinintuhu … selajanəm
A gap due to loss intervenes in B.harəpən nu … (13.1) ṅaranya belot, belot
A gap due to loss intervenes in B.pisampakənana … sevaka darma
A gap due to loss intervenes in B.nihan … (14.1) sambarana
A gap due to loss intervenes in B.savatək … riət hulu
A gap due to loss intervenes in B.nihan … nihan
A gap due to loss intervenes in B.buta, duka … duka
A gap due to loss intervenes in B.katiṅgaṅ … ya duka
A gap due to loss intervenes in B.riət … devata
A gap due to loss intervenes in B.ya duka … (15.1) byaktana
A gap due to loss intervenes in B.jadi … karavəlaṅ, jadi
A gap due to loss intervenes in B.bajra, latak … kali
A gap due to loss intervenes in B.samyaguna … ma, panday
A gap due to loss intervenes in B.saṅ rekaguna … haji
A gap due to loss intervenes in B.padagaṅan … labuhan
A gap due to loss intervenes in B.si … lambur si patuduhan
A gap due to loss intervenes in B.na pañadap … paməñəp
A gap due to loss intervenes in B.harəp catra … paceleṅan
A gap due to loss intervenes in B.nuṅguan … mo vasa di
A gap due to loss intervenes in B.dayəh … añarak
A gap due to loss intervenes in B.ṅaranya … ini
A gap due to loss intervenes in B.ṅaranya … satva
A gap due to loss intervenes in B.sakeṅ … muvah keṅətakna
A gap due to loss intervenes in B.nu … nu savatək
A gap due to loss intervenes in B.nihan sinaṅguh … gərah
A gap due to loss intervenes in B.maveh, ka … hayva pinintuhu saṅ sevaka darma
A gap due to loss intervenes in B.catur-kalpa … (19.1) paka dibuat
A gap due to loss intervenes in B.hantə diboga … sudanta, ṅa
A gap due to loss intervenes in B.ya lastare … saṅ sevaka
A gap due to loss intervenes in B.ma iña … mandala
A gap due to loss intervenes in B.tri-kayaniṅ … kady aṅganiṅ
A gap due to loss intervenes in B.tri-rahayu … pasanta
A gap due to loss intervenes in B.ini byaktana ulah rahayu … atoṅ atəaṅ
A gap due to loss intervenes in B.rahayu, ṅa … ṅulas, ṅala
A gap due to loss intervenes in B.liñih … vastradi
A gap due to loss intervenes in B.budi rahayu … ṅaranna
A gap due to loss intervenes in B.silokanya … bənər
A gap due to loss intervenes in B.padaṅ, heraṅ … təmən, diṅaranan
A gap due to loss intervenes in B.kaṅkən komala … təmən, diṅaranan
A gap due to loss intervenes in B.pāṇi … apa
A gap due to loss intervenes in B.salahakəna … hayu
A gap due to loss intervenes in B.sabdaakəna … prəsaakəna
A gap due to loss intervenes in B.gaməlakəna, pāyu … isiṅakəna, pastha
A gap due to loss intervenes in B.marga ṅaranya … pananta
A gap due to loss intervenes in B.pananta … ikaṅ hədap
A gap due to loss intervenes in B.pamastunya … paṅlakunya
A gap due to loss intervenes in B.ini … hana rəṅə
A gap due to loss intervenes in B.prajñā, karuṇā … (27.1) vihikan tvah
A gap due to loss intervenes in B.dhyāna ṅaranya … usən ṅalaan
A gap due to loss intervenes in B.pirisiən … nu reya
A gap due to loss intervenes in B.rampes … təmən, nu
A gap due to loss intervenes in B.tvah citane haləm … (28.1) visesa
A gap due to loss intervenes in B.aləmbana … ṅaranya, artanya
A gap due to loss intervenes in B.katoṅton … tan kaambuṅ
A gap due to loss intervenes in B.saṅ hyaṅ … mahavisesa
A gap due to loss intervenes in B.eta, … tvak
A gap due to loss intervenes in B.inavakanta … tan hana inavakanta
A gap due to loss intervenes in B.pinakapapanta … tan hana pinakapapa-kalesanta
A gap due to loss intervenes in B.papanta, kabeh … ganda, tan hana
A gap due to loss intervenes in B.kahyunya … artanya nihan
A gap due to loss intervenes in B.na ulah … nu kaṅkən
A gap due to loss intervenes in B.jati ṅaranya … ini
A gap due to loss intervenes in B.nirmala suda … vvitniṅ
A gap due to loss intervenes in B.kaləpasənana … rahaseyakna
A gap due to loss intervenes in B.hyaṅ hayu … bijil
A gap due to loss intervenes in B.nugrahakən na … hyaṅ ta ma
A gap due to loss intervenes in B.kadi kapuk … lanaṅ hiji
A gap due to loss intervenes in B.artanya, brahma … garga, mestri
A gap due to loss intervenes in B.ṅaranya, pitu … carita ṅaranya, 7
A gap due to loss intervenes in B.4, ini … ka batu
A gap due to loss intervenes in B.ta ma … (35.1) təpət basa
A gap due to loss intervenes in B.nikaṅ … (35.1) paṅavruhanta
A gap due to loss intervenes in B.ika pvaṅkulun … asoka
A gap due to loss intervenes in B.saduga-duga … (35.1) apa kari
A gap due to loss intervenes in B.bayu … (35.1) ya terika
A gap due to loss intervenes in B.apa kari ṅaran … taya
A gap due to loss intervenes in B caused by syntactic.sakədap … pvaṅkulun
A gap due to loss intervenes in B.sinaṅguh … sarva
A gap due to loss intervenes in B.ya sinaṅguh … hala
A gap due to loss intervenes in B.ikaṅ hədap, paṅaṅən-aṅənta ri madoh maparək … ajñana ta
A gap due to loss intervenes in B.ri sisya … (36.1) pavvitan
A gap due to loss intervenes in B.vvitniṅ … yan ahilaṅ
A gap due to loss intervenes in B.paṅaṅən-aṅən … kasukəran
A gap due to loss intervenes in B caused by lexical.buṅbaṅ ləpas … luṅa
A gap due to loss intervenes in B.dodot … sabda
A gap due to loss intervenes in B.hyaṅ … (38.1) nihan
A gap due to loss intervenes in B.katon ya … (38.1) asiṅ
A gap due to loss intervenes in B.pvaṅkulun … (38.1) asiṅ
A gap due to loss intervenes in B.kita … (38.1) suməṅguh
A gap due to loss intervenes in B.sarira … prətyaksa, laṅgəṅ
A gap due to loss intervenes in B.seṅniṅ … katuduhaniṅ bayu sabda hədap
A gap due to loss intervenes in B caused by lexical.paramakevalya … anendriya
A gap due to loss intervenes in B.4, paṅaran … (39.1) karya
A gap due to loss intervenes in B.śāstrataḥ na gurutaḥ svataḥ … (39) na gurutaḥ
A gap due to loss intervenes in B.tan … avismṛtidṛṣṭi
A gap due to loss intervenes in B.paanak tan … avismṛtidṛṣṭi
A gap due to loss intervenes in B.binayuan, masabda … apa pinakarasanya, si lilaṅ
A gap due to loss intervenes in B.lavan sarira … mapagəh ri
A gap due to loss intervenes in B.misesaakən … tan ilu
A gap due to loss intervenes in B.nihan kapagəhan … hayva sira
A gap due to loss intervenes in B.sy asəmbava … pinakabvananya
A gap due to loss intervenes in B.karika saṅ … hyaṅ pramana
A gap due to loss intervenes in B.
Apparatus
^1. ndəh] A, [... B
^2. ndəh … (4.1) timah] A gap due to loss intervenes in B.
^3. hyaṅ] norm., hya A
^4. hyaṅ] norm., hya A
^5. kady aṅganiṅ] norm., kadyiganiṁ A
^6. sarvesta] em., savesṭā A
^7. buh] em., bvaḥ A
^8. buh] em., bvaḥ A
^9. hyaṅ] norm., hya A
^10. punduṅ] norm., puduṁ A
^11. dəṅ] em., dəṁdeṅ A
^12. bijil] em., bijiḥl A
^13. rasana] em., rasna A
^14. gəiṅna] norm., gəIna A
^15. eta] em., Eka A
^16. ku kukus] em., kukus· A (haplography)
^17. gəiṅ] norm., gəI A
^18. hyaṅ] norm., hya A
^19. sinaṅguh] norm., sinaguḥ A
^20. kandaṅ] norm., kadaṁ A
^21. kandaṅ] em., kudaṁ A
^22. jəṅjəəṅ] norm., jəjəqəṁ A
^23. hantə] em., hanti A
^24. cidəra] em., cidri A
^25. məbət] em., məbit A
^26. cəli] em., cili A
^27. lamun] em., laman A
^28. tunda] norm., tuda A
^29. kantənan] norm., katənan A
^30. piṅgir] norm., pigir A
^31. kaambə] norm., kaabə A
^32. kapadahkən] em., kapadakən· A
^33. caṅcut] em., caṁcuta A
^34. paṅadoṅkoṅkən] em., paṁṅadvakvakvakən· A
^35. kandaṅ] norm., kadaṁ A
^36. pandita] em., panta A (eye-skip)
^37. aṅgəs] norm., Agəs A
^38. hyaṅ] norm., hya A
^39. aṅgəs] norm., Agəs A
^40. paṅguratan] em., paṁgurattən· A
^41. hyaṅ] norm., hya A
^42. gəiṅ] norm., gəI A
^43. pandita] em., pandata A
^44. mahapandita] em., maḥhapandata A
^45. hyaṅ] norm., hya A
^46. lvirnya] em., lvarnya A
^47. hyaṅ] norm., hya A
^48. ratri] em., ratsi A
^49. vesalaksana] em., vevalaksana A
^50. aṅrəguṅ] norm., AR̥gu A
^51. sri] norm., sra A
^52. lontar] norm., lvatar A
^53. lontar] norm., lvatar A
^54. asta] conj., om. A
^55. panurat] em., parurat A
^56. panditatita] em., pantatita A (eye-skip)
^57. panditatita] em., pandatatita A
^58. pandita] em., pandata A
^59. anuvartakən] em., anuvaḥtakən· A
^60. samijilnikaṅ] norm., samjəl·nikaṁ A
^61. hyaṅ] norm., hya A
^62. aiṅ] norm., AI A
^63. muṅgu] norm., mugu A
^64. muṅgu] norm., mugu A
^65. tambaga] norm., tabaga A
^66. muṅgu] norm., mugu A
^67. muṅgu] norm., mugu A
^68. muṅgu] norm., mugu A
^69. muṅgu] norm., mugu A
^70. muṅgu] norm., mugu A
^71. muṅgu] norm., mugu A
^72. sastra] em., saṭā A
^73. muṅgu] norm., mugu A
^74. ditəndənan] norm., ditdənan· A
^75. sastra] em., saṭā A
^76. muṅgu] norm., mugu A
^77. dəi] em., diI A
^78. sastra] em., saṭā A
^79. muṅgu] norm., mugu A
^80. tambaga] norm., tabaga A
^81. sastra] em., saṭā A
^82. muṅgu] norm., mugu A
^83. sastra] em., saṭā A
^84. muṅgu] norm., mugu A
^85. sastra] em., saṭā A
^86. muṅgu] norm., mugu A
^87. sastra] em., saṭā A
^88. muṅgu] norm., mugu A
^89. sastra] em., saṭā A
^90. muṅgu] norm., mugu A
^91. ditəndən] norm., ditdən· A
^92. sastra] em., saṭā A
^93. muṅgu] norm., mugu A
^94. lepa] em., lepva A
^95. sinaṅguh] em., siguḥ A
^96. hyaṅ] norm., hya A
^97. hyaṅ] norm., hya A
^98. ṅabijilkən] em., ṅabjal·kən· A
^99. hyaṅ] norm., hya A
^100. hyaṅ] norm., hya A
^101. hyaṅ] norm., hya A
^102. mandala] norm., madala A
^103. ṅaranya] conj., ṅaranya, trika Ø A
^104. mitəmən] em., mətəmən A
^105. papa naraka] em., papaniṁraka A
^106. kady aṅganiṅ] norm., kadyiganiṁ A
^107. yaṅkən] norm., yakən A
^108. timah] A, ...]mah B
^109. kaliṅanya na tri-dusta] B, niṁkaṁ tri-dusta A
^110. sabda tan yukti] conj., om. A B (eye-skip)
^111. ambək] A, Ambə B
^112. sabda mahala] A, om. B (eye-skip)
^113. mahala, ambək] A, mahala[... B
^114. mahala, ambək …ṅadədəl, noñjok] A gap due to loss intervenes in B.
^115. ṅadədəl, noñjok] norm., ṅadədəl, nvajvak· A, ...]nojvak· B
^116. ñaketrok] em., ñaketrva A, ñakətok· B
^117. nampar] A, ṅajam·bak B (lexical)
^118. nampelaṅ] norm., napelaṁ A, om. B
^119. sakvehniṅ] em., sakvaḥniṁ A, sakvoḥni B
^120. sabda] A, [... B
^121. sabda …ṅupat guru] A gap due to loss intervenes in B.
^122. campəlak] em., campək· A
^123. ṅupat guru] A, ...]guru B
^124. sakvehniṅ] em., sakvaḥniṁ A, sakoEḥ B
^125. ṅaranya, kira-kira] A, ṅaranya, [... B
^126. ṅaranya, kira-kira …numpu, maliṅ] A gap due to loss intervenes in B.
^127. mijahətan] em., mijahətatan· A (dittography)
^128. ṅanəluh] em., ṅaniluḥ A
^129. numpu, maliṅ] A, ...]samaliṁ B
^130. dipihədap] A, dipihə[... B
^131. dipihədap …visesa] A gap due to loss intervenes in B.
^132. ambək] em., Ambhə A
^133. visesa] A, ...]sesa B
^134. disi] B, om. A (eye-skip)
^135. byaktana, aya] A, byaktana, [... B
^136. byaktana, aya …pañca-kapataka] A gap due to loss intervenes in B.
^137. dihulunkən] em., dihulun:akən· A
^138. dipaehan] em., dipiḥEḥhan A
^139. pañca-kapataka] A, ...]ñca-kapataka B
^140. samaṅkana] B, om. A
^141. tri-mala] B, trima A
^142. muvah] A, ta[... B
^143. muvah …byaktanya] A gap due to loss intervenes in B.
^144. byaktanya] A, ...]ya B
^145. ndəh] em., ndiḥ A
^146. kleśapāpe ’smin] conj., kəlesa seman· A, kalesa sagapesomən B
^147. maladuhkhinaḥ] conj., maladuknə A, ma[... B
^148. maladuhkhinaḥ … (5.1) sumudakən ta] A gap due to loss intervenes in B.
^149. sumudakən ta] em., sumidakən· ta A, ...]taṁ B
^150. matsārya] em., macarrya A, macaryi B
^151. abhimāna] em., Ambimana A, A[... B
^152. abhimāna …puji-puji suka] A gap due to loss intervenes in B.
^153. sambhinnapralāpa] em., sabimana, prəlapa A
^154. puji-puji suka] A, ...]puji kukuḥ B (lexical)
^155. puji-puji] B, puji A
^156. virya] norm., parya A, viryi B
^157. moha] A, dəm·ba B
^158. tan sih] A, Ana ta[... B
^159. tan sih …hantə dek] A gap due to loss intervenes in B.
^160. lobha] em., dəmbha A
^161. hantə dek] A, ...]dek· B
^162. lobha] em., subscr. dim·ba A, dəm·ba B
^163. reya nu] A, om. B
^164. dipikarma] A, [... B
^165. dipikarma …ku kañahona] A gap due to loss intervenes in B.
^166. kabəṅharanana] norm., kabəharranana A
^167. ku] conj., om. A
^168. ku kañahona] A, ...] bənana ṅañahvakən· B
^169. matsārya] em., macarya A, macaryi B
^170. ṅa] B, om. A
^171. manon] B, manva A
^172. rampes] A, ra[... B
^173. rampes …abhimāna] A gap due to loss intervenes in B.
^174. matsārya] em., mañcanyi A
^175. abhimāna] em., Ambimana A
^176. abhimāna] em., Ambhəmana A, ...]habimanaṁ B
^177. nututurkən] A, nurut· carek· B (lexical)
^178. induṅ] norm., Iduṁ A
^179. sinaṅguh] A, sinaṁ[... B
^180. sinaṅguh …ṅamaṅke-maṅke] A gap due to loss intervenes in B.
^181. mūrkha] em., marka A
^182. añəṅguh] norm., Añəguḥ A
^183. sambhinnapralāpa] norm., sabinaprəlapa A
^184. ṅamaṅke-maṅke] A, ...]ṅamaṁke-make B
^185. bəṅharniṅ] norm., bəharniṁ A
^186. sambhinnapralāpa] norm., sambinaprəlapa A B
^187. peśuna] A, pe[... B
^188. peśuna … (5.1) kalesa ṅaranya] A gap due to loss intervenes in B.
^189. kalesa ṅaranya] A, ...]s:a, ṅa B
^190. maladuhkhinaḥ] em., maladaknəḥ A, maladu[... B
^191. maladuhkhinaḥ … (6) budi hiyəm maguh] A gap due to loss intervenes in B.
^192. kuśalam] em., kusalaḥ A
^193. budi hiyəm maguh] A, ...]maṁguḥ B
^194. venaṅa] em., naṁṅa A
^195. marakarma] A, marag·[... B
^196. marakarma …bhakṣabhojana] A gap due to loss intervenes in B.
^197. supta] em., sukta A
^198. tandri] em., tin·dri A
^199. kleda] em., kaledra A
^200. lajjā] conj., om. A
^201. paradāra] em., paladaraḥ A
^202. bhakṣabhojana] em., baksyabvaj·ñana A, ...]baksyi boñana B
^203. kuṭilaviveka] norm., kutila, vivedeka A, kutrilaḥviveka B
^204. supta] B, sukta A
^205. kalipikən] em., kalipikin· A
^206. pirampesən] A, na rape[... B
^207. pirampesən …piutamaənana] A gap due to loss intervenes in B.
^208. piutamaənana] A, ...]nana B
^209. ya ta sinaṅguh supta ṅaranya] transmitted in , siniguḥ A, sukta A, om. B
^210. sinaṅguh] em., siniguḥ A, om. B (larger gap)
^211. supta] em., sukta A, om. B (larger gap)
^212. ṅaranya] A, ṅa[... B
^213. ṅaranya …rampes] A gap due to loss intervenes in B.
^214. rampes] A, ...]pes· B
^215. mumul] A, ma[... B
^216. mumul …kleda] A gap due to loss intervenes in B.
^217. kleda] norm., kaleda A, ...]ladra B
^218. tinəṅ] B, tihnəṁ A
^219. maneh] A, mane[... B
^220. maneh …maneh kolot] A gap due to loss intervenes in B.
^221. kleda] conj., tan·dri A
^222. lajjā] em., laña A
^223. maneh kolot] A, ...]kolvat· B
^224. ya ta] em., ta A
^225. lajjā] em., laña A, lajña B
^226. bogoh dek] A, bvagoḥ de[... B
^227. bogoh dek …astri laraṅan] A gap due to loss intervenes in B.
^228. suklasvanita] em., sukasvanita A
^229. paradāra] em., paladaraḥ A
^230. astri laraṅan] A, ...]laraṅan B
^231. paradāra] em., paladaraḥ A B
^232. bhakṣabhojana] em., bak·syibvañana A, bakasyi bvañan:a B
^233. bhakṣabhojana] conj., bvañana A
^234. kabəkina] em., kabikina A, bo[... B
^235. kabəkina …dimaṅke-maṅke] A gap due to loss intervenes in B.
^236. bhakṣabhojana] em., bak·syibvañana A
^237. dimaṅke-maṅke] A, ...]maṁke-maṁke B
^238. ṅənah] B, ṅinaḥ A
^239. hədap] A, tinəṁ B (lexical)
^240. rampes] A, karam·pesa[... B (morphological)
^241. rampes …dasa-naraka] A gap due to loss intervenes in B caused by morphological.
^242. dasa-naraka] em., dasanaka A, ...]sa-naraka B
^243. payu] A, pa[... B
^244. payu …kapirəṅə] A gap due to loss intervenes in B.
^245. kapirəṅə] A, ...]ṅə, teka Ata k:apisiṅgiḥ B
^246. pipapaənana] A, pipa[... B
^247. pipapaənana …sakalih, astri] A gap due to loss intervenes in B.
^248. sajəəṅ-jəəṅna] em., sajəqəṁ jəqəṁṅəna A
^249. sakalih, astri] A, ...]Istri B
^250. lain] B, laI A
^251. putikən] A, om. B
^252. ceaṅ] A, ce[... B
^253. ceaṅ …letah ma] A gap due to loss intervenes in B.
^254. saambə-ambəna] norm., saAbə-Abəna A
^255. ku hañir] conj., ku biUk· ku hañir A (dittography)
^256. letah ma] A, ...]ta ma B
^257. ṅaranna] em., ṅarasa A, ṅa B
^258. gəra bogoh sarasa-rasana] A, mulaḥ bvago saṁrasaran· B
^259. bari] B, bira A (transposition, see st. )
^260. ku hasəm, ku lada, ku paṅset] transmitted in A, hasim A, om. B
^261. hasəm] em., hasim A, om. B (larger gap)
^262. byaktana] A, bya[... B
^263. byaktana …bogoh] A gap due to loss intervenes in B.
^264. suṅut] em., suṁṅat A
^265. bogoh] A, ...]mulaḥ B
^266. heṅan] A, hegan· B (lexical)
^267. ñumpah] A, ñumpa[... B
^268. ñumpah …pipapaənana] A gap due to loss intervenes in B.
^269. sombeṅ] norm., subscr. sobeṁ(b·)· A
^270. pipapaənana] A, ...]paqənan:a B
^271. suṅut] em., suṅt· A
^272. kulit ma ṅaranna, bogoh] A, kulit mulaḥ bogvaḥ B (syntactic)
^273. atəl] A, gatəla[... B (lexical)
^274. atəl …saukur] A gap due to loss intervenes in B caused by lexical.
^275. saukur] em., saUkar A, ...]Aḥ B
^276. bogoh] A, mula[... B
^277. bogoh …sañarah] A gap due to loss intervenes in B.
^278. sañarah] A, ...]ñaraḥ B
^279. ṅagətil] A, nvajok· B (lexical)
^280. byaktana] A, byita[... B
^281. byaktana …bogoh] A gap due to loss intervenes in B.
^282. rempeṅ] norm., repeṁ A
^283. buntuṅ] norm., butuṁ A
^284. bogoh] A, ...]laḥ dipake B
^285. piṅgir] norm., pigir A B
^286. sañarah] A, [... B
^287. sañarah …nulis-nulis] A gap due to loss intervenes in B.
^288. sakiih-kiihna] em., subscr. sakiIḥ kiIna A
^289. papañjiṅan] norm., papajiṁṅan A
^290. halaṅ] em., hacaṁ A
^291. purusa] em., rusa A
^292. satiñcak-tiñcakna] norm., saticak·-ticak·na A
^293. sinaṅguh] em., siṁguḥ A
^294. akrodho] norm., Akva2dva A
^295. guruśuśruṣā] conj., gurusuci A
^296. āhāralāghavam] em., Amaralagavamə· A
^297. apramādaś ca pañca vaite] conj., hana pramadasvate A
^298. niyamāḥ parikīrtitāḥ] em., nayimaḥ paririkita A
^299. akrodho] norm., Akva2dva A
^300. krodanya riṅ] em., kva2danyaniṁ A
^301. āhāralāghavam] em., Aralagavəg· A
^302. apramādaś ca pañca vaite] conj., Ahanaprəmadasvate A
^303. ṅaranya] em., ṅaran· A
^304. mənaṅ] em., mənaṁ minaṁ A (dittography)
^305. ālekhyam] norm., Alekiqəm· A
^306. hasitam] em., sitəm· A
^307. gītam] em., gətəm A
^308. jr̥mbhanam] em., jrəbanəm· A
^309. śuddham ca phalarahasyam] em., sudəm· palaharasiqəm· A
^310. na karotu gurumukhe] em., naka2teḥgurumvateh A
^311. ālekhyam] em., Atekyəm· A
^312. nulis-nulis] A, ...]nulis B
^313. sare] A, om. B
^314. hasitam] em., sidəm A, sitəm· B
^315. di harəpən] A, da[... B
^316. di harəpən …gītam] A gap due to loss intervenes in B.
^317. pikaulinanən] em., pikaUlinan·nanən· A
^318. gītam] em., gətəm· A, ...]təm· B
^319. ṅiduṅ, ṅavih] A, ṅənaḥ ṅavi ṅiduṁ B
^320. bisa, prəña] A, om. B
^321. di nu reya] A, di[... B
^322. di nu reya …hanaaṅ poño] A gap due to loss intervenes in B.
^323. jr̥mbhanam] em., jrabanəm· A
^324. hantə] em., hanta A
^325. hanaaṅ poño] A, ...]ha pvaño B
^326. aṅgəs ma] A, om. B
^327. hantə] A, ha[... B
^328. hantə …śuddham] A gap due to loss intervenes in B.
^329. ṅənah] em., ṅinaḥ A
^330. humandəru] em., humardəru A
^331. śuddham] norm., sudəm· A, ...]əm B
^332. gəiṅ lemek] norm., gəI lemek· A, gyə Uraṁ lemek· B
^333. phalarahasyam] norm., palarahasiqəm· A, palarahasəm· B
^334. bogoh] A, om. B
^335. bobogaan] A, ba[... B
^336. bobogaan …lemek] A gap due to loss intervenes in B.
^337. karotu gurumukhe] conj., naka2teḥ A
^338. gəiṅ] norm., gəI A
^339. lemek] A, ...]k· B
^340. hayva pinintuhu] A, yva pa[... B
^341. hayva pinintuhu …selajanəm] A gap due to loss intervenes in B.
^342. selajanəm] A, ...]selajan:ənəm· B
^343. selajanəm],
^344. harəpən nu] A, haṚp:ən·[... B
^345. harəpən nu … (13.1) ṅaranya belot, belot] A gap due to loss intervenes in B.
^346. matiṅtim] norm., matitim· A
^347. panatarga],
^348. dəṅ masaṅgereṅ] em., di masagereṁ A
^349. sudyacava],
^350. praya saṅ magama],
^351. hyaṅ] norm., hya A
^352. cevamasvateh],
^353. cevamibuh],
^354. karmavidu],
^355. cevayude],
^356. ceva yude],
^357. danakaləm],
^358. dek] em., de A
^359. pada] em., dapa A (transposition, see st. )
^360. suprigrəhasta],
^361. sinaṅgah] em., sinaṁga A
^362. hayua] em., hayu A
^363. gurutalam] em., gurutaliqəm A
^364. pravakṣyāmi] em., prəvaksiAmən A
^365. mahāyānam] norm., mahayanəm A
^366. hi tiṣṭhati] em., hyaṁ tistati A
^367. praṇamyāsīt] em., prərnamyaset· A
^368. gurutalam] em., gurutayəm A
^369. matiṅtim] norm., matitim· A
^370. pravakṣyāmi] em., prəvaksyima A
^371. induṅ] norm., Iduṁ A
^372. hi tiṣṭhati] em., hyatrisṭānata A
^373. durbhagahīne sarveśaṁ] em., tidurbagehinasahbesah A
^374. lipi-lupa] em., lipi-lupu A
^375. griyapa praṇamyāsīt] em., griApa prərnamiyaset A
^376. bəṅhar] norm., bəhar A
^377. praṇamyāsīt] em., prənamyiset· A
^378. prayatna] em., prəyana A
^379. hīnavākyam] em., hinavakyima A
^380. siṅharupañ] norm., siharupañ A
^381. grahaste] norm., A
^382. gurusaṅghāsanam] norm., gurusaṅgasanəm A
^383. hīnavākyam] em., hinavakyi A
^384. siṅharupañ ca grəhaste] norm., siṁharupa ca grəhaste A
^385. punduṅ] norm., puduṁ A
^386. gurusaṅghāsanam] em., gurusaṁgasanəm·, prətanəm· A
^387. ṅaduṅkak] norm., ṅadukak· A
^388. prətanəm] A,
^389. grəhaste namaniṅ mate] A,
^390. ambu] norm., Abu A
^391. prayatna] em., Iyatna A
^392. liṅ] conj., om. A
^393. goce] conj., om. A (haplography)
^394. ṅaranya belot, belot] conj., ṅaranya, belot A (haplography), ...]belvat· B
^395. pisampakənana] A, pisam·pa[... B
^396. pisampakənana …sevaka darma] A gap due to loss intervenes in B.
^397. sevaka darma] A, ...]darma B
^398. catur-pasanta] em., catar-pasanta A, catur-sapata B
^399. nihan] A, nihan[... B
^400. nihan … (14.1) sambarana] A gap due to loss intervenes in B.
^401. sambarana] em., sabirana A
^402. ka] em., kaṁ A
^403. sambarana] em., sabirana A, ...]biramaḥ B
^404. aṅin] em., Aṅən· A
^405. ka] B, kaṁ A
^406. savatək] A, saṁvatək[... B
^407. savatək …riət hulu] A gap due to loss intervenes in B.
^408. riət hulu] A, ...]t· hulu B
^409. nihan] A, nihan· [... B
^410. nihan …nihan] A gap due to loss intervenes in B.
^411. sinaṅguh] norm., sinaṁguḥ A
^412. nihan] A, ...]nihan· B
^413. buta, duka] A, buta [... B
^414. buta, duka …duka] A gap due to loss intervenes in B.
^415. duka ku na tri-bvana] conj., duka saṁka riṁ tribvana lvaka, duka kunaṁ tribvana A
^416. duka] A, ...]duka B
^417. disantok] norm., disantva A, disan·tvak· B
^418. oray] A, Ula B (lexical)
^419. katiṅgaṅ] A, kati[... B
^420. katiṅgaṅ …ya duka] A gap due to loss intervenes in B.
^421. dirontok] em., di2n·tva A
^422. ya duka] A, ...]duka B
^423. saṅka] norm., saka A
^424. bətəṅ] A, səkən· B
^425. sakit] em., sakət A
^426. riət] em., riAt· A, si[... B
^427. riət …devata] A gap due to loss intervenes in B.
^428. devata] A, ...]vata B
^429. tuli] A, tali B
^430. ya duka] A, ya[... B
^431. ya duka … (15.1) byaktana] A gap due to loss intervenes in B.
^432. byaktana] A, ...]tanaḥ B
^433. aya] B, om. A
^434. jadi] A, ja[... B
^435. jadi …karavəlaṅ, jadi] A gap due to loss intervenes in B.
^436. karavəlaṅ, jadi] A, ...]jadi B
^437. si patuduhan] B, patuduḥhun· A
^438. bajra, latak] A, bajra[... B
^439. bajra, latak …kali] A gap due to loss intervenes in B.
^440. kali] A, ...]gali B
^441. vəsiguna] A, myiguna B
^442. kumaraguna] B, kumara A
^443. samyaguna] A, saṁmu[... B
^444. samyaguna …ma, panday] A gap due to loss intervenes in B.
^445. panday] norm., paday A
^446. panday] norm., paday A
^447. ma, panday] norm., ma paday A, ...], panday B
^448. pahuma] A, paṁhuma B
^449. paṅundahagian] norm., paṅudaḥhagyiAn· A, paṁṅun·dahagyi B
^450. saṅ rekaguna] conj., guna A, guna[... B
^451. saṅ rekaguna …haji] A gap due to loss intervenes in B.
^452. hyaṅ] norm., hya A
^453. haji] A, ...]ji B
^454. jampoṅ] A, jam·proṁ B
^455. karavilaṅ] A, taravəṁlaṁ B
^456. rayaṅ-rayaṅ] B, ta rayaṁ rayaṁ A
^457. padagaṅan] A, pa[... B
^458. padagaṅan …labuhan] A gap due to loss intervenes in B.
^459. malva],
^460. labuhan] A, ...]labuhan B
^461. prəjala] A, juru jala B (lexical)
^462. si] A, va[... B
^463. si …lambur si patuduhan] A gap due to loss intervenes in B.
^464. manarema ma] em., manareṁ ma A
^465. manarek ma] em., manareka ma A
^466. lambur si patuduhan] A, ...]si patuduḥhan B
^467. kasasa] A, kaAsa-Asa B (lexical)
^468. kalapa bajra] em., kala bajra A
^469. na pañadap] A, na[... B
^470. na pañadap …paməñəp] A gap due to loss intervenes in B.
^471. paṅavin] em., paṁṅaviḥn· A
^472. paməñəp] A, ...]ñəp· B
^473. seeṅna] B, naseya A
^474. sənəna] B, sinana A
^475. paṅecek] A, paṅocekna B (lexical)
^476. harəp catra] A, haṚ caṭā[... B
^477. harəp catra …paceleṅan] A gap due to loss intervenes in B.
^478. pimandiən] norm., pimadiqən· A
^479. paceleṅan] A, ...]laṅan B
^480. ənu merean] A, paṁṅerye B
^481. sarati gajah] B, om. A
^482. nuṅguan] A, nuṁgya B
^483. nuṅguan] norm., nuguAn· A, nu nu[... B
^484. nuṅguan …mo vasa di] A gap due to loss intervenes in B.
^485. hiyaṅ] norm., hyi A
^486. mo vasa di] A, ...]vasa ku B
^487. di] A, də B
^488. tri-bvana] A, tribvana lvaka B
^489. tri-bvana-loka] A, bvanaloka B
^490. kahuruan] A, kahurya B
^491. dayəh] A, da[... B
^492. dayəh …añarak] A gap due to loss intervenes in B.
^493. añarak] A, ...]rak· B
^494. tri-bvana-loka] A, bvanalvaka B
^495. ma, ṅya buku, u, sa, a] A, ṅa, ma, ṅa, kayu, ṅa, Usa subscr. Ala B
^496. ṅaranya] A, [... B
^497. ṅaranya …ini] A gap due to loss intervenes in B.
^498. keṅətakna] em., k◯eṅəttaknə A
^499. pañca-triyak] em., pañcatraya A
^500. ini] A, ...]ni B
^501. pasu] em., paksa A (dittography), pak·su B
^502. mina] B, mena A
^503. pepelikan] B, pepelika A
^504. pasu] em., pak·su A B
^505. di dayəh] em., di yəh A, di Ḷm·bur B (lexical)
^506. ṅaranya] A, ṅa[... B
^507. ṅaranya …satva] A gap due to loss intervenes in B.
^508. satva] A, ...]tva B
^509. pepelikan] em., lepelika A
^510. savatək nu] A, nu savatək B (transposition, see st. )
^511. kañahoan] B, ñaḥhvaan· A
^512. sakeṅ] A, sa[... B
^513. sakeṅ …muvah keṅətakna] A gap due to loss intervenes in B.
^514. muvah keṅətakna] norm., muvaḥ keṅət·takən·na A, ...]keṅət:akən·na B
^515. byaktana] em., ktana A, byitanyi B
^516. urija] A, vurija B
^517. payuja] B, om. A
^518. nu] A, [... B
^519. nu …nu savatək] A gap due to loss intervenes in B.
^520. bijil] em., bjəl A
^521. payuja] em., payuña A
^522. nu savatək] A, ...]savatək B
^523. bijil] em., bjal A
^524. tumbuṅ] B, tubuṁ A
^525. svanita] A, sunyata B
^526. naraka] A, rika B (lexical)
^527. nihan sinaṅguh] A, nihan· [... B
^528. nihan sinaṅguh …gərah] A gap due to loss intervenes in B.
^529. gərah] A, ...]grəha B
^530. suka boga ma] B, suka ma gəraḥ, ṅa, A
^531. dataṅan] B, kadataṅan A
^532. maveh, ka] A, maveh [... B
^533. maveh, ka …hayva pinintuhu saṅ sevaka darma] A gap due to loss intervenes in B.
^534. kayatnakna] norm., kayatnakən:a A
^535. hayva pinintuhu saṅ sevaka darma] A, ...]ka darma, yya pinin·tuhu Ika B (transposition, see st. )
^536. kalpaənana] em., kaL̥pasənana A, kaL̥pas:ən· B
^537. nirmala] em., nərmala A
^538. catur-kalpa] A, catur[... B
^539. catur-kalpa … (19.1) paka dibuat] A gap due to loss intervenes in B.
^540. lastare] conj., lac. A
^541. paka dibuat] A, ...]ka dibyat· B
^542. cocooan] A, om. B
^543. hantə diboga] A, hantə[... B
^544. hantə diboga …sudanta, ṅa] A gap due to loss intervenes in B.
^545. sudanta] norm., sudata A
^546. sudanta, ṅa] A, ...]nta B
^547. hantə] A, tə B (lexical)
^548. ya lastare] A, ya ta[... B
^549. ya lastare …saṅ sevaka] A gap due to loss intervenes in B.
^550. keñcakənən] norm., kecakənən· A
^551. saṅ sevaka] A, ...]sevaka B
^552. ma iña] A, ma[... B
^553. ma iña …mandala] A gap due to loss intervenes in B.
^554. katuhukənən] em., katuhu1+ənən· A
^555. endah] norm., Edah A
^556. tri-kaya mandala] em., trəkaya madala A
^557. pandita] em., pantadita A
^558. mandala] A, ...]la ma B
^559. aṅgəs] norm., Agəs· A B
^560. saṅ] norm., sa A
^561. tri-kayaniṅ] A, trika[... B
^562. tri-kayaniṅ …kady aṅganiṅ] A gap due to loss intervenes in B.
^563. ndya] em., nədyə A
^564. lvirnya] em., sa lvarkanyi A
^565. kady aṅganiṅ] A, ...]kadyaniṁ B
^566. sarvesta] em., savesṭā A B
^567. tri-rahayu] A, tri[... B
^568. tri-rahayu …pasanta] A gap due to loss intervenes in B.
^569. pasanta] A, ...]santa B
^570. ya ta] B, ya A
^571. sabda rahayu, ambək rahayu] B, om. A (eye-skip)
^572. ini byaktana ulah rahayu] A, byitanyi, na Ula rahayu, ṅa[... B
^573. ini byaktana ulah rahayu …atoṅ atəaṅ] A gap due to loss intervenes in B.
^574. atoṅ atəaṅ] A, ...]Atva təAṁ B
^575. diteoh] B, beteOḥ A
^576. imət] em., Imit A
^577. rahayu, ṅa] A, rayu[... B
^578. rahayu, ṅa …ṅulas, ṅala] A gap due to loss intervenes in B.
^579. ṅulas, ṅala] A, ...]ṅala B
^580. liñih] A, li[... B
^581. liñih …vastradi] A gap due to loss intervenes in B.
^582. pipir] em., pirpir A
^583. caaṅ] norm., caA A
^584. nahtar] em., nahtarḥ A
^585. pañjaṅ] norm., pajaṁ A
^586. gəs] em., gas A
^587. vastradi] A, ...]di B
^588. budi] A, saṁ pandita B
^589. loganda] B, logada A
^590. budi rahayu] A, budi[... B
^591. budi rahayu …ṅaranna] A gap due to loss intervenes in B.
^592. ṅaranna] A, ...]ṅa B
^593. ya ta sinaṅguh tri-kaya mandala parisuda ṅaranya, liṅ saṅ pandita] A, • Both manuscripts share this passage. However, B has an extention: hana ta ya saṁ hyiṁ tri-kaya mandala [...] cai pari ṅaran:iṁ bvana, suda ṅaran:iṁ pvaE, Ugas bvana lambha, mətu bvana paR̥k· tri ṅaran:iṅ hulu, kaya ṅaran:iṁ tri-kaya mandala parisuda, ṅa, byitanyi, kayatnak:ən· na saṁ sevaka darma. Probably B represents an original text, but I cannot reconstruct the passage since the manuscript is too damage.
^594. silokanya] A, silo[... B
^595. silokanya …bənər] A gap due to loss intervenes in B.
^596. mas ta ma ṅaranna] conj., om. A
^597. bənər] A, ...]nir B
^598. krəta] em., krata A
^599. yogya] A, yvagaya B
^600. gəiṅna] norm., gəIna A, gyəna B
^601. padaṅ, heraṅ] A, padaṁ[... B
^602. padaṅ, heraṅ …təmən, diṅaranan] A gap due to loss intervenes in B.
^603. hintən] em., həniṁ A
^604. artana dəi] A, ...]dəI A
^605. nu kaṅkən] A, om. B
^606. ta ma] A, tasra B
^607. sarvesta] em., savesṭā A B
^608. kaṅkən komala] A, kaṁkən[... B
^609. kaṅkən komala …təmən, diṅaranan] A gap due to loss intervenes in B.
^610. hintən] norm., hitən A
^611. təmən, diṅaranan] A, ...]dipajarkən B (lexical)
^612. hyaṅ] norm., hya A, hyi B
^613. ma ṅaranna] A, maḥ B
^614. śrotra] norm., sotra A, svaṭā B
^615. cakṣuh] norm., caksuḥ A, cak·su B
^616. ghrāṇa] norm., gərna A B
^617. jihvā] em., jəhva A, vak B
^618. vāk], vak A, jihva B
^619. tvak] norm., təvək A, pani B
^620. pāṇi], pani A, tava[... B
^621. pāṇi …apa] A gap due to loss intervenes in B.
^622. pastha] norm., pasṭā A
^623. śrotra] norm., sotra A
^624. apa] A, ...]pa B
^625. salahakəna] norm., salaḥkən·na, A B
^626. rəṅəakəna] norm., R̥ṅəAkən·na A, R̥ṅəAkən· B
^627. cakṣuh] norm., caksuḥ A, caksu B
^628. apa visayaniṅ mata,] B, om. A
^629. salahakəna] em., salaknə A, sala[... B
^630. salahakəna …hayu] A gap due to loss intervenes in B.
^631. toṅtonakəna] norm., tvaṁtvan·aknə A
^632. ghrāṇa] norm., gərna A
^633. salahakəna] em., salaḥknə A
^634. hayu] A, ...]yu B
^635. ambuṅakəna] B, AmbhuṁAknə A
^636. salahakəna] em., salaḥkən·na A
^637. rasaakəna] norm., rasaAknə A
^638. vāk] norm., vak A, tutuk B (lexical)
^639. salahakəna] em., salaḥknə A, salaḥkən:a B
^640. sabdaakəna] norm., sabdaAknə A, vək[... B
^641. sabdaakəna …prəsaakəna] A gap due to loss intervenes in B.
^642. tvak] norm., təvək A
^643. salahakəna] em., salaḥknə A
^644. prəsaakəna] norm., prəsaAknə A, ...]kən:a B
^645. taṅan] A, taṅa B
^646. salahakəna] em., salaḥknə A, salahkən:a B
^647. gaməlakəna, pāyu] norm., gaməl·Aknə, payu A, gəməlakən:a, [... B
^648. gaməlakəna, pāyu …isiṅakəna, pastha] A gap due to loss intervenes in B.
^649. salahakəna] norm., salaḥAknə A
^650. isiṅakəna, pastha] norm., IsiṁAknə, pasṭā A, ...]pasṭā B
^651. purusa] A, pəlat· B (lexical)
^652. purusa] A, pəlat· B (lexical)
^653. salahakəna] em., salaḥknə A, salaḥkən· B
^654. ya] B, siṁ A
^655. uyuhakəna] norm., Uyuḥhaknə A
^656. salahakəna] norm., salaḥhaknə A, salaḥkən:a B
^657. lakuakəna] norm., lakuAknə A, lakuAkən:a B
^658. ta sinaṅguh] B, om. A
^659. marga ṅaranya] A, marga[... B
^660. marga ṅaranya …pananta] A gap due to loss intervenes in B.
^661. śrotra] norm., sotra A
^662. pananta] A, ...]ta B
^663. ya karana] em., kuruṅan· A
^664. ṅarəṅə paknanya,] B, om. A
^665. cakṣuh-indriya] norm., caksuḥ Indriya A, caksu B
^666. haneṅ mata] A, ṅaraniṁ panvan· B (lexical)
^667. pananta] A, panan·[... B
^668. pananta …ikaṅ hədap] A gap due to loss intervenes in B.
^669. ikaṅ hədap] A, ...]hidapa B
^670. manoṅton rupavarna paknanya] A, om. B
^671. ghrāṇa] norm., gərna A B
^672. ya ta] B, om. A
^673. maṅambuṅ] A, Aṅabuṁ B (morphological)
^674. pamətuan ikaṅ hədap] A, pamətvan·nikaṁ hidap B
^675. tvak] norm., təvək A B
^676. neṅ kulit, sanika pananta, ya karana saṅ hyaṅ atma, pamrasa paknanya,] A, lac. B
^677. hyaṅ] norm., hya A
^678. indriya] norm., Idriya A
^679. hyaṅ] norm., hya A
^680. pastha] norm., pasṭā A B
^681. indriya] norm., Idriya A B
^682. paknanya pasuklasvanita lavan maṅəyəh] A, Anada Aṅəyə pa3+ B (lexical)
^683. sanika pananta, ya karana saṅ hyaṅ atma, lumaku paknanya, pamətuan ikaṅ hədap, ya] A, hya A, lac. B
^684. hyaṅ] norm., hya A, lac. B (larger gap)
^685. indriya] norm., sila A, Idriya B (lexical)
^686. panonya] A, panvan·tvanya B
^687. pamastunya] A, pa[... B
^688. pamastunya …paṅlakunya] A gap due to loss intervenes in B.
^689. pamrəsanya] em., pavrisanya A
^690. paṅlətnya] em., paṁṅitnya A
^691. paṅlakunya] A, ...]ya B
^692. maṅaku] A, maṅabuṁ B
^693. hana saṅ maṅrəṅə, hana saṅ hyaṅ manik kumambaṅ, ya dasa-paṅaku ṅaranna.] Thus formulated in A, hya A, hyi B, hana saṅ maṅabuṁ, hana saṁ maṅR̥ṅə, hana saṁ hyi manikumaṁbaṁ, hana visesaku, hana prəmanaku, hana saṅ manon·tvan· ha 6+mabuṁ, hana visesaku, hana prəmanaku, hana saṁ mañabda hana saṅ hyi manikumabaṁ, hana visesaku, hana prəmanaku, hana saṁ ṅa3+məl· hana saṁ hyi manikumabaṁ, hana visesaku, hana prəmanaku, hana saṁ maṁrasa, hana saṁ hyi manikumabaṁ, hana visesaku, hana prə4+ saṅ maṅətut· hana saṅ hyi manikumaṁbaṁ, hana visesaku, hana saṁ malaku, hana saṁ hyi manikumaṁbaṁ, hana visesaku, hana prəmanaku, B
^694. hyaṅ] norm., hya A, hyi B, B (larger gap)
^695. ini] A, [... B
^696. ini …hana rəṅə] A gap due to loss intervenes in B.
^697. śrotra] norm., svaṭāḥ A
^698. hana rəṅə] A, ...]na R̥ṅə B
^699. matumon] norm., tumvan A, ,atumvan B
^700. utama,] A, Utama, Ana prə2+ B • Ms B systematically has hana prəmana juxtaposed to hana utama.
^701. hana ghrāṇa…dasa-utama, ṅa.] Thus formulated in A, grəna A, hanam·buṁ A, jəhva A, tuturraknə A, hana payu hana ṅisiṁ, hana Utama A, ha◯na pasṭā hana ṅuyuḥ, hana Utama A, 11+ñabda, Ana Utama, Ana prəmana, Ana jiho Ana rasa, Ana saṁ maṁrasa Ana Utama, ana prəmana, Ana pani Ana gaməl·6+Ana Utama, Ana prəmana, Ana pasṭā Ana Uyu, Ana saṁ maṁṅuyu Ana Utama, Ana prəmana, Ana bayu, Ana 11+Ana prəmasubscr. na, ya ta sinaṁguḥ dasa-Utasubscr. ma, ṅa, B
^702. ghrāṇa] norm., grəna A, B (larger gap)
^703. hana saṅ maṅambuṅ] conj., hanam·buṁ A, B (larger gap)
^704. jihvā] em., jəhva A, B (larger gap)
^705. vāk] conj., tuturraknə A, B (larger gap)
^706. tvak] norm., , B (larger gap)
^707. hana pāyu, hana ṅisiṅ, hana saṅ maṅisiṅ, hana utama] conj., hana payu hana ṅisiṁ, hana Utama A, B (larger gap)
^708. hana pastha, hana ṅuyuh, hana saṅ maṅuyuh, hana utama] conj., ha◯na pasṭā hana ṅuyuḥ, hana Utama A, B (larger gap)
^709. dasa-pasanta] B, dasapasta A
^710. kṣānti] norm., santi A, syin·ti B
^711. vīrya] norm., vəryi A, virya B
^712. dhyāna] em., om. A, byina B
^713. prajñā, karuṇā] norm., praña, karuna A, pra[... B
^714. prajñā, karuṇā … (27.1) vihikan tvah] A gap due to loss intervenes in B.
^715. metrī] em., mestri A
^716. ṅənah tinəṅ] em., ṅinaḥ tiniṁ A
^717. śīla ṅaranya,] conj., om. A
^718. vihikan tvah] A, ...]barya kabyisan· di ram·pes tyaḥ B (syntactic)
^719. vīrya] norm., viryi A, kyiti B
^720. prih] em., vri A • My emendation is based on the occurrence of prih on the next clause.
^721. prih] norm., pri A
^722. dhyāna ṅaranya] em., byana A, di təmba[... B
^723. dhyāna ṅaranya …usən ṅalaan] A gap due to loss intervenes in B.
^724. prajñā] norm., prəña A
^725. usən ṅalaan] A, ...] ṅalaan B
^726. sarira] A, raga B (lexical)
^727. karuṇā ṅaranya,] conj., om. A
^728. gəiṅna] norm., gəIna A, gyəna B
^729. ñiar] B, ñyə A
^730. pirisiən] A, pikari[... B
^731. pirisiən …nu reya] A gap due to loss intervenes in B.
^732. nu reya] A, ...] rye B
^733. metrī] em., mestri A
^734. guna] A, diguna B (morphological)
^735. rampes] A, ra[... B
^736. rampes …təmən, nu] A gap due to loss intervenes in B.
^737. təmən, nu] A, ...] nu B
^738. gunyam] A, paniqəm B
^739. tvah citane haləm] A, tecaptaneḥha[... B
^740. tvah citane haləm … (28.1) visesa] A gap due to loss intervenes in B.
^741. kurvanti] em., kuruvati A
^742. visesa] A, ...]sesa B
^743. prəyatna] B, grəyatna A
^744. santa] A, pasanta B
^745. anumoda] A, Anamoda B
^746. aləmbana] em., AL̥mba A, aL̥m·ba[... B
^747. aləmbana …ṅaranya, artanya] A gap due to loss intervenes in B.
^748. ṅaranya, artanya] A, ...]ṅa, Artanyi B
^749. śrotra] norm., sotra A B
^750. karəṅə] B, kaR̥ṅi A
^751. sira] A, ika B
^752. hiyaṅ] em., hyi A, hya B
^753. katoṅton] A, pa[... B
^754. katoṅton …tan kaambuṅ] A gap due to loss intervenes in B.
^755. sira] conj., lac. A
^756. hyaṅ] norm., hya A
^757. pakatiṅalan] em., katiṅalan A
^758. hyaṅ] norm., hya A
^759. ghrāṇa], gərna A
^760. tan kaambuṅ] em., tan· kaAm·baṁ A, ...]n kaAmbhuṁ B
^761. apan] B, Apasubscr. na A
^762. pakaambuṅ] A, pakaAbuṁ B
^763. hyaṅ] norm., hya A
^764. hyaṅ] norm., hya A
^765. saṅ hyaṅ] norm., hya A, saṁ [... B
^766. saṅ hyaṅ …mahavisesa] A gap due to loss intervenes in B.
^767. tvak] norm., təvək A
^768. saṅ amrəsa] em., saṁṅ amrə A
^769. hyaṅ] norm., hya A
^770. hyaṅ] norm., hya A
^771. hyaṅ] norm., hya A
^772. pakagaməl] em., pagaməl· A
^773. hyaṅ] norm., hya A
^774. hyaṅ] norm., hya A
^775. hyaṅ] norm., hya A
^776. saṅ hyaṅ tan pakauyuh] conj., om. A
^777. hyaṅ] norm., hya A
^778. hyaṅ] norm., hya A
^779. hyaṅ] norm., hya A
^780. śrotra] em., grərna A
^781. hyaṅ] norm., hya A
^782. ghrāṇa] norm., grəna A
^783. mahavisesa] A, ...]visesa B
^784. hyaṅ] norm., hya A, hyi B
^785. eta,] A, tan hana visesa [... B
^786. eta, …tvak] A gap due to loss intervenes in B.
^787. hyaṅ] norm., hya A
^788. visesa] em., vises· A
^789. hyaṅ] norm., hya A
^790. tvak] norm., təvək· A, ...]vak B
^791. hyaṅ pāṇi…mahavisesa ṅa] Thus formulated in A, hya A, vasesa A, hya A, hya A, hya A, hyi pasṭā Inavakan·ta50+mana visesa, ku nu mahavisesa tan hana visesa Eta, hyi pada Inavakan·ta manavisesa, ku nu maha23+ B
^792. hyaṅ] norm., hya A, B (larger gap)
^793. visesa] em., vasesa A, B (larger gap)
^794. hyaṅ] norm., hya A, B (larger gap)
^795. hyaṅ] norm., hya A, B (larger gap)
^796. hyaṅ] norm., hya A, B (larger gap)
^797. ini] A, lac. B
^798. dasa-tan-kavisesa] em., dasavisesa A, 1+sa tan kavisesa B
^799. artanya nihan, tan] A, om. B
^800. srotra] norm.,
^801. pinaka] B, pinaḥka- A
^802. inavakanta] A, I[... B
^803. inavakanta …tan hana inavakanta] A gap due to loss intervenes in B.
^804. pinaka] norm., pinaḥka A
^805. hana] em., ha A
^806. ghrāṇa] norm., gərna A
^807. tan hana inavakanta] conj., om. A, ...]navakanta B
^808. pinaka] B, pinaḥka- A
^809. tan hana] B, tan:a A
^810. pinakapapanta] norm., pinaḥkapapanta A, pinakapapan·[... B
^811. pinakapapanta …tan hana pinakapapa-kalesanta] A gap due to loss intervenes in B.
^812. tan hana pinakapapa-kalesanta] conj., tan· hana pinaḥkapapanta, tan· hana vak tan· hana vakanta, tan· hana pinaḥka papakalesata A (dittography), ...]ta, B
^813. pinaka] B, pinaḥka- A
^814. tan hana pāṇi…papanta, kabeh] Thus formulated in A, pinaḥka A, om. A, pinaḥka- A, pinaḥka- A, pa[... B, tan hana pasṭā tan hana Ina20+kan·ta, tan hana pinakapapan·ta, tan hana pada, tan· hana Inavakan·ta, tan· hana pinakapa2+ B
^815. pinaka] norm., pinaḥka A, B (larger gap)
^816. tan hana pāyu, tan hana inavakanta, tan hana pinakapapanta] conj., om. A, B (larger gap) • It seems that this is the case of Eye skip of the pa in pāyu, jump to pastha.
^817. pinaka] B, pinaḥka- A, B (larger gap)
^818. pinaka] B, pinaḥka- A, B (larger gap)
^819. papanta, kabeh] A, pa[... B, B (larger gap)
^820. papanta, kabeh …ganda, tan hana] A gap due to loss intervenes in B.
^821. hana] em., na A
^822. hana] em., na A
^823. hana] em., na A
^824. ganda, tan hana] em., ...] tan hana B
^825. vastu] B, vasta A
^826. hana] B, na A
^827. hana] em., na A, om. B
^828. hana] em., na A, om. B
^829. hana ṅinum] em., na ṅənum A, tan· Inum· B
^830. hana] em., na A, om. B
^831. rasa] em., prasa A, purna B
^832. kahyunya] em., kahyaṅanya kabeh A (lexical), kahiyunya [... B
^833. kahyunya …artanya nihan] A gap due to loss intervenes in B.
^834. dasa] em., sa- A
^835. pavarah] em., pavərah A
^836. hyaṅ] norm., hya A
^837. artanya nihan] A, ...] nihan B
^838. pinaka] B, pinaḥka- A
^839. pinaka] B, pidaḥka- A
^840. pinaka] em., pinaḥ- A, om. B
^841. pinaka] B, pinaḥ- A
^842. kaṅkən] B, kakən A
^843. na ulah] A, na U[... B
^844. na ulah …nu kaṅkən] A gap due to loss intervenes in B.
^845. kaṅkən] norm., kakən A
^846. kaṅkən] norm., kakən A
^847. nu kaṅkən] norm., nu kakən A, ...] kaṁkən· B
^848. na gəiṅ] norm., gəI A, gəIna B (morphological)
^849. jati ṅaranya] A, jati [... B
^850. jati ṅaranya …ini] A gap due to loss intervenes in B.
^851. ini] A, ...]ni B
^852. hyaṅ] norm., hya A, hyi B
^853. cipta] B, catur A
^854. nirmala] B, nərmala A
^855. hyaṅ] norm., hya A, hyi B
^856. nirmala] B, nərmala A
^857. həniṅ] B, həniṁ A
^858. hyaṅ] norm., hya A, hyi B
^859. nirmala suda] norm., nərmala suda A, nirmala [... B
^860. nirmala suda …vvitniṅ] A gap due to loss intervenes in B.
^861. hyaṅ] norm., hya A
^862. nirmala] em., nərmala A
^863. nirmala] em., nərmala A
^864. vvitniṅ] em., vvatniṁ A, ...]ni B
^865. rampes] B, rapes A
^866. endah] norm., Edaḥ A B
^867. kaləpasənana] A, ka[... B
^868. kaləpasənana …rahaseyakna] A gap due to loss intervenes in B.
^869. mokta] norm., mokta A
^870. mokta] norm., mokta A
^871. rahaseyakna] em., raseyakəna A, ...]hasyakən·ni B
^872. hyaṅ hayu] A, hyi [... B
^873. hyaṅ hayu …bijil] A gap due to loss intervenes in B.
^874. ka] conj., ka, ta, A, A
^875. humidəp] em., humihdəp A
^876. bijil] em., bjal· A, ...]jil B
^877. nugrahakən na] A, nugraḥhakən· [... B
^878. nugrahakən na …hyaṅ ta ma] A gap due to loss intervenes in B.
^879. vanehan] em., vireḥhan· A
^880. hyaṅ ta ma] A, ...] ta ma B
^881. nu] B, om. A
^882. pusuh] em., kupusuḥ A, pusu B
^883. kadi kapuk] A, kadi [... B
^884. kadi kapuk …lanaṅ hiji] A gap due to loss intervenes in B.
^885. lanaṅ hiji] em., laṁna hiji A, ...] hiji B
^886. artanya] A, Antanya B
^887. artanya, brahma] norm., Artana, braḥma A, AR̥tanya [... B
^888. artanya, brahma …garga, mestri] A gap due to loss intervenes in B.
^889. kusika] conj., om. A
^890. garga, mestri] A, ...]mes·tri B
^891. patañjala] A, patajala B
^892. indra] em., Idra A B
^893. ṅaranya, pitu] A, ṅa, 5 [... B
^894. ṅaranya, pitu …carita ṅaranya, 7] A gap due to loss intervenes in B.
^895. kanirasrayan] em., kanisriIyasan· A
^896. carita ṅaranya, 7] A, ...]ṅa, nyi, B
^897. di] B, om. A
^898. paṅajñanaan] A, om. B
^899. añana ginavay-gavay] em., Añana ginavay A, paṅAñana ginavay· gavay· B
^900. 4, ini] A, 4, [... B
^901. 4, ini …ka batu] A gap due to loss intervenes in B.
^902. narivrəta] em., nalivrəta A
^903. ka batu] A, ...] batu B
^904. ta ma] A, ta [... B
^905. ta ma … (35.1) təpət basa] A gap due to loss intervenes in B.
^906. təpət basa] A, ...] basa B
^907. ndya] norm., nədyi A, nən·dya B
^908. saṅ] A, maha B
^909. nikaṅ] A, ni[... B
^910. nikaṅ … (35.1) paṅavruhanta] A gap due to loss intervenes in B.
^911. mavarah patula] conj., tula A
^912. paṅavruhanta] A, ...]vruhan·ta B
^913. təpətniṅ] A, katəpəttan·niṁ B (morphological)
^914. apa kari] A, Aparan ta B (lexical)
^915. tuṅgal] norm., tugal· A B
^916. kari ya] A, ka B
^917. ika pvaṅkulun] A, Ika [... B
^918. ika pvaṅkulun …asoka] A gap due to loss intervenes in B.
^919. asoka] A, ...]saka B
^920. səṅguh ika] A, səguhən· B (morphological)
^921. maṅkana] B, makana A
^922. sarjava] A, sajarva B
^923. saduga-duga] em., sarduga-duga A, si duga-du[... B
^924. saduga-duga … (35.1) apa kari] A gap due to loss intervenes in B.
^925. satəpət] em., sitəpət A
^926. saprətiaksa] em., siprətiaksa A
^927. ndah] em., da A
^928. apa kari] A, ...]ri ṅaran:ika B
^929. gərna] A, B (lexical)
^930. tutukta] A, tutupta A
^931. upamāna] em., Unamana A B
^932. praveśanəm] em., pravek·sanim· A, prəvesanəm· B
^933. ṅke ri] norm., ṅəṁke ra A, ṅəke ri B
^934. sariranta] A, sariranyi B
^935. bayu] A, [... B
^936. bayu … (35.1) ya terika] A gap due to loss intervenes in B.
^937. pandita] Apc, pantadi Aac
^938. takonakna] em., takvanaknə A
^939. ya terika] em., yan terika A, ...] teriya B
^940. kari] A, nikaṁ B
^941. gətərnikaṅ] A, gətər i B
^942. apa kari ṅaran] A, Ata kaR̥ṅə ta[... B (syntactic)
^943. apa kari ṅaran …taya] A gap due to loss intervenes in B caused by syntactic.
^944. liṅta] em., L̥ṁta A
^945. takonakna] em., takvan:aknə A
^946. taya] A, ...]ya B
^947. vruh kari ya] A, vruhan· teriya B
^948. apa ṅaran ika] em., Aparan· Ika A, apa nikaṅ B (syntactic)
^949. vəkasnikaṅ] A, vəkasanikaṅ B
^950. sakədap] A, saka[... B
^951. sakədap …pvaṅkulun] A gap due to loss intervenes in B.
^952. pvaṅkulun] A, ...]tan· B
^953. mataṅyan] B, mataṅyi A
^954. guməlar] B, gular A
^955. sinaṅguh] A, sinaṅgu[... B
^956. sinaṅguh …sarva] A gap due to loss intervenes in B.
^957. pinakaandəlanikaṅ] norm., pinaḥkaAdəlanikaṁ A
^958. sarva] A, ...]va B
^959. vrəta] A, vruta B
^960. pinaka] em., pinaḥ- A, sinaṅguh B (lexical)
^961. ya sinaṅguh] A, ya ta [... B
^962. ya sinaṅguh …hala] A gap due to loss intervenes in B.
^963. ri] em., ra A
^964. pinaka] norm., pinaḥka- A
^965. hala] A, ...]la B
^966. byañjana] em., byaña A, byañana, kabeḥ B
^967. pinaka] norm., pinaḥka- A
^968. ikaṅ hədap, paṅaṅən-aṅənta ri madoh maparək] conj., om. A, pinaka hdap niṅ prəña, vijak[... B
^969. ikaṅ hədap, paṅaṅən-aṅənta ri madoh maparək …ajñana ta] A gap due to loss intervenes in B.
^970. upadesanakən], Apadesanakən A
^971. ajñana ta] A, ...] ta B
^972. ajñana] A, Añana B (orthographical)
^973. kavənaṅ] A, B (eye-skip)
^974. ri sisya] A, ra sa[... B
^975. ri sisya … (36.1) pavvitan] A gap due to loss intervenes in B.
^976. gavay] em., gay· A
^977. pavvitan] em., pavvatan· A, ...]tan·, ṅa, ya vuIt·niṁ B (syntactic)
^978. enak] B, duka, Enak·, A
^979. vvitniṅ] A, vyatniṁ B
^980. vvitniṅ] A, vyatniṁ B
^981. kinatəaṅan] em., kənatəaṁṅan· A, kinatyəṁṅan· B
^982. vvitniṅ] A, vya[... B
^983. vvitniṅ …yan ahilaṅ] A gap due to loss intervenes in B.
^984. yan ahilaṅ] A, ...]ya hilaṁ B (syntactic)
^985. ri] A, sakeṁ B
^986. sariranta] A, sariranya məne B (lexical)
^987. pinuja] em., pinujap· A
^988. deniṅ rat kabeh] B, ṅaranya A
^989. tinimpalakən riṅ səma] B, om. A
^990. pinaka] norm.,
^991. ṅaranya] A, ...] ṅa B
^992. tiga] A, om. B (eye-skip)
^993. visesa] em., visesa, na A, ya nu visesa B (syntactic)
^994. katuṅgalanana] norm., katugalanana A, ktugalan·nana B
^995. ta ma] A, om. B
^996. paṅaṅən-aṅən] A, riṁ təpət· təmə[... B (lexical)
^997. paṅaṅən-aṅən …kasukəran] A gap due to loss intervenes in B caused by lexical.
^998. hurip], huprab A
^999. kasukəran] em., kasukərnan· A, ...]ran· B
^1000. tuməpi] A, təmən B
^1001. kapətəṅan] B, katiṅalan A (lexical)
^1002. deniṅ] B, deneṁ A
^1003. bontos] B, botos A
^1004. buṅbaṅ ləpas] A, buṁbaṁ [... B
^1005. buṅbaṅ ləpas …luṅa] A gap due to loss intervenes in B.
^1006. nu təpət] em.,
^1007. rasti],
^1008. luṅa] A, ...]han· təka B
^1009. apa ṅaranya] A, apa ya, ṅa, B (syntactic)
^1010. aṅən-aṅən] A, Inaṁṅən:aṅən· B (morphological)
^1011. pvaṅkulun] A, pyakulun· B (orthographical)
^1012. liṅ] em., laṁ A, ṅa B
^1013. saṅ pandita…ajñana visesa] preserved in A, tinipal·lakən· A, rəsəma A, lac. B
^1014. tinimpalakən] norm., tinipal·lakən· A, lac. B (larger gap)
^1015. rasmi] em., rəsəma A, lac. B (larger gap) • My emendation is based on the occurrence of tinimpalakən rasmi in SHH 5.12: hilaṅa ikaṅ bāyu śabda hədap sakeṅ śārīranya məne, ndatan mulya pih asiṅ ṅvaṅ magaməl, tinimpalakən raśmi, pinarəbutakən deniṅ gagak mvaṅ asu iku.
^1016. ndya] norm., nədyi A, nən·syi B
^1017. muliya] A, mulyinyi B
^1018. upadiyanta] A, Upadyita B
^1019. mesi] A, umasiṁ ta ya B (syntactic)
^1020. dodot] A, dyad[... B
^1021. dodot …sabda] A gap due to loss intervenes in B.
^1022. hyaṅ] norm., hya A
^1023. sabda] A, ...]bda B
^1024. ri hana] B, nihan A
^1025. sariranta] A, saran·ta B
^1026. hyaṅ] norm., hya A, hyi[... B
^1027. hyaṅ … (38.1) nihan] A gap due to loss intervenes in B.
^1028. kaliṅanya] em., kalaṁṅanya A
^1029. rahaseyakna] em., rahasye A
^1030. nihan] A, ...]nihan B
^1031. prajña] norm., priñu A, prəña B
^1032. riṅ kita] B, ri kata A
^1033. katon ya] A, katvan [... B
^1034. katon ya … (38.1) asiṅ] A gap due to loss intervenes in B.
^1035. yukti ta] conj., yataki A
^1036. asiṅ] em., Asəṁ A, ...]siṁ B
^1037. kaprəsa] B, kaprə A
^1038. hana riṅ] B, ka A
^1039. pvaṅkulun] A, pvakulun[... B
^1040. pvaṅkulun … (38.1) asiṅ] A gap due to loss intervenes in B.
^1041. yukti ta] em., ya ta A
^1042. suməṅguh] norm., suməguḥ A
^1043. asiṅ] em., sa A, ...]siṁ B
^1044. riṅ bvana lavan sarira] B, bvana sarira A
^1045. kita] A B, kita[... B
^1046. kita … (38.1) suməṅguh] A gap due to loss intervenes in B.
^1047. taham] em., tahan A
^1048. yukti] em., yakti A
^1049. suməṅguh] norm., suməguḥ A, ...]gu B
^1050. sakaaṅən-aṅən] conj., si karəṅə, Aṅən-aṅən A, siṁ maAṅən:aṅən· paṁṅaṅən aṅən· B (dittography)
^1051. sarira] A, sarira pyakulun·[... B
^1052. sarira …prətyaksa, laṅgəṅ] A gap due to loss intervenes in B.
^1053. vruh] em., vrə A
^1054. hyaṅ] norm., hya A
^1055. prətyaksa, laṅgəṅ] A, ...]laṁgəṁ B
^1056. hana riṅ sarira] B, hana sarira A
^1057. vrəti] em., vradi A, vrədiniṁ B
^1058. seṅniṅ] A, təlu əsina [... B (lexical)
^1059. seṅniṅ …katuduhaniṅ bayu sabda hədap] A gap due to loss intervenes in B caused by lexical.
^1060. katuduhaniṅ bayu sabda hədap] conj., katuduhaniṅ bayu A, ...] katuduhaniṅ hapda B • My conjecture is based on SHH Chapter 8–14, which contain the demonstration (katuduhan) of the bāyu, śabda, and hədap.
^1061. pañca-bayu] B, om. A
^1062. bvat-aji] A, potaji B
^1063. indriya] A, Idriya B
^1064. hinilaṅ] em., hvilaṅ A, hahili B • My emendation is based on SHH 11.9.
^1065. paramakevalya] A, parama[... B
^1066. paramakevalya …anendriya] A gap due to loss intervenes in B.
^1067. anendriya] em., Anen·Idraya A, ...]driya B
^1068. vukuaniṅ ajñana kvehnya] A, vukunyi B (lexical)
^1069. kayatnakəna] B, kayatnakən A
^1070. 4, paṅaran] A, 4, [... B
^1071. 4, paṅaran … (39.1) karya] A gap due to loss intervenes in B.
^1072. yatnakna] em., yatnaka A
^1073. madrəbya] em., madribya A
^1074. pinakadrəbya] norm., pinaḥkadrabya A
^1075. ndya ya] conj., Anendra ya A
^1076. pariboga] conj., om. A
^1077. busana] em., bvasana A
^1078. pinaka] norm., pinaḥka A
^1079. pinaka] norm., pinaḥka A
^1080. si] em., siṁ A
^1081. si] em., siṅ A
^1082. si] em., siṅ A
^1083. saṅ] norm., sa A
^1084. sinaṅguh] em., sina A
^1085. nu maṅhanakən…rikaṅ loka] Thus formulated in A, kraya A, ...]met· hayu, saṅ hya a6+ma drəbya ma B
^1086. karya] em., kraya A, ...] B (larger gap)
^1087. ta maṅgavay] A, tan· pinaka B
^1088. śāstrataḥ na gurutaḥ svataḥ] norm., sasṭātaḥ na gurutaḥ svataḥ A, satra gurutram satra[... B
^1089. śāstrataḥ na gurutaḥ svataḥ … (39) na gurutaḥ] A gap due to loss intervenes in B.
^1090. na śāstrataḥ] em., na saṭā A
^1091. na gurutaḥ] A, ...]na gurutraḥ B
^1092. kaləmpaṅan] B, kaImariṅun A
^1093. kalaṅgkahan] B, kalaṁsubscr. gaḥhan· A
^1094. inucapakən] B, Inup:akən· A
^1095. tan] A, ta[... B
^1096. tan …avismṛtidṛṣṭi] A gap due to loss intervenes in B.
^1097. na bhāryā, na putraḥ] norm., na barya, na puṭaḥ A
^1098. bandhūbiḥ] norm., badubiḥ A, na vadubiḥ B
^1099. mātā] em., mataḥ A, matra B
^1100. na putraḥ] A, na matra B
^1101. paanak tan] A, tan panak tana[... B
^1102. paanak tan …avismṛtidṛṣṭi] A gap due to loss intervenes in B.
^1103. paputu] em., patpu A
^1104. na mātā, na pitam svatah] conj., na mataḥ, nataḥ na pitəm· svataḥ A
^1105. avismṛtidṛṣṭi] conj., avis mrətis A, ...]tis· B
^1106. vruh] em., vrə A, vrati B
^1107. kinavruhan] em., kinavrəḥhan· A
^1108. sinariraan] A, sinira B
^1109. binayuan, masabda] A, binayon [... B
^1110. binayuan, masabda …apa pinakarasanya, si lilaṅ] A gap due to loss intervenes in B.
^1111. pinihədap] em., tinihdap· A
^1112. pargata juti] em., paR̥gata juta A
^1113. garbavasa] em., gəbavas:asa A
^1114. vrətanya] em., vratinya A
^1115. tətəsakna] norm., tətəssakən·na A
^1116. kanteh] norm., kateḥ A
^1117. vri],
^1118. kanteh] norm., kateḥ A
^1119. hyaṅ] norm., hya A
^1120. maka] norm., maṁka- A
^1121. makadora] norm., makaAdora A
^1122. vruh ri] em., vraḥni A
^1123. manonton] norm., manvatvan· A
^1124. kəmbaṅ] norm., kəbaṁ A
^1125. golaka kalih viji] em., mata gvalaksubscr. livija A • Cf.SP 14a pira ta pikolihniṅ mata golaka kalih viji, sanvajədyana ika pət taṅ rasa luputnya sakeṅ śarīra.
^1126. kəmbaṅ] em., kəbaṁ A
^1127. vruh] em., vraḥ A
^1128. kəmbaṅ] norm., kəbaṁ A
^1129. saṅhulun] norm., saṁṅulun A
^1130. gati] em., ganti A
^1131. marga] em., mraga A
^1132. kayatnakna] em., kayatnaknə A
^1133. təmbəy] norm., təbəy· A
^1134. vvitan] em., vvattan· A
^1135. sabvatnya] em., sabvanya A
^1136. apa pinakarasanya, si lilaṅ] conj., om. A, ...]pinakarasanya si lilaṁ B • This conjecture is based on the parallel passage on SHH 51.1.
^1137. lilaṅ] B, lila A
^1138. lvirnya] em., lvarnya A, lyirnyi B
^1139. iniṅətnira] em., niṅət·nira A, Eṅət·nira B
^1140. lavan sarira] A, lavan· [... B
^1141. lavan sarira …mapagəh ri] A gap due to loss intervenes in B.
^1142. apa pinakarasanya] em., Apinaḥkarasanya A
^1143. mapagəh ri] A, ...]kan· ri B
^1144. paṅavruhanira ri] B, vra, nira A
^1145. kapagəhanikaṅ] A, kapaṁguhan·nikaṁ B
^1146. misesaakən] A, mise[... B
^1147. misesaakən …tan ilu] A gap due to loss intervenes in B.
^1148. padmakara] em., padkara A
^1149. tan ilu] A, ...]lu B
^1150. rika] em., nika A, om. B
^1151. deniṅ] B, deni A
^1152. nihan kapagəhan] A, nihana[... B
^1153. nihan kapagəhan …hayva sira] A gap due to loss intervenes in B.
^1154. hayva sira] A, ...]yyan· ta kita B
^1155. mahavvilan] norm., mahavvaIlan A
^1156. pinaka] norm., pinaḥka A
^1157. sy asəmbava] A, syi səm·ba[... B
^1158. sy asəmbava …pinakabvananya] A gap due to loss intervenes in B.
^1159. lvirnya] em.,
^1160. vruh] em., vra A
^1161. tuṅgalanya] em., katugal·kanyi A
^1162. asəmbavanikaṅ] em., səmbavanikaṅ A
^1163. pinakabvananya] A, ...]pinakaIvənya B
^1164. taham] B, tahan· A
^1165. vruha] B, vraḥha A
^1166. karika] B, kari A
^1167. manon] em., manivan· A, mavəḥ B
^1168. vruha] B,
^1169. karika saṅ] A, karika [... B
^1170. karika saṅ …hyaṅ pramana] A gap due to loss intervenes in B.
^1171. hyaṅ] norm., hya A
^1172. ganda] norm., gada A
^1173. pinaka] norm., pinaḥka A
^1174. taham] em., tahan· A
^1175. vruh] em., vraḥ A
^1176. karika] em., tarika A
^1177. pinaka] norm., pinaḥka A
^1178. taham] em., tahan· A
^1179. vruh] em., vraḥ A
^1180. karika] em., tarika A
^1181. hyaṅ pramana] norm., hya pramana A, ...]prəmana B
^1182. pinakahuripnya] em., A
^1183. vruha…pinakapaṅaṅən-aṅən] transmitted in A, vraḥ A, pinaḥkapaṁvastanya A, vraḥha A, om. B
^1184. vruha] em., vraḥ A, om. B (larger gap)
^1185. pinakapaṅvastunya] em., pinaḥkapaṁvastanya A, om. B (larger gap)
^1186. vruha] em., vraḥha A, om. B (larger gap)
^1187. ya] conj., taham ya A
^1188. asəmbava] em., səmbava A
^1189. saka rika],
^1190. citanya] em., tanya A
^1191. sakarja] em., sakrəja A
^1192. paripuraka] norm.,
^1193. pinakaaməṅ-aməṅan] norm., pinaḥkaAməAməṅan· A
^1194. hyaṅ] norm., hya A
^1195. sarvesta] em., savesṭā A
^1196. sakarja] em., sakajar A
^1197. sakarja] em., sakajar A
^1198. sarvesta] em., A
^1199. sakarja] em., sakajar A
^1200. lvirnya] em., lvarnya A
^1201. vvitniṅ] em., vvətniṁ A
^1202. vvitniṅ] em., vvatniṁ A
^1203. dr̥stanta] em.,
^1204. pañjut] norm., pajut A
^1205. tuṅgal] norm., tugal A
^1206. karika] em., kanika A
^1207. pəjah] norm., pjəḥ A
^1208. murub] em., murug· A
^1209. aṅadəg] em., Aṅajəg· A
^1210. parəṅ gata] em., paR̥ga A
^1211. bijilnikaṅ] em., mjəl·niṁkaṁ A
^1212. maṅkana] norm., makana A
^1213. pəjah] em., gəjaḥ A
^1214. parəṅ gata] em., paR̥tga A
^1215. hyaṅ] norm., hya A
^1216. apa pinakadilah] em., Apinaḥkadilaḥ A
^1217. pinakapanasnya] em., pinakapanonya A
^1218. vvitniṅ] em., vvəm tniṁ A
^1219. citrakara] em., citakara A
^1220. salaka] em., suṁsaL̥ka A
^1221. dudu dilah, dudu teja, dudu apuy] conj., dudu Apuy· A
^1222. pañjut] norm., pajut A
^1223. dumilah] em., dulaḥ A
^1224. aṅadəg] em., ṅagdə A
^1225. murub] em., murug· A
^1226. abraṅ] em., abrar A
^1227. humibək iṅ] em., humibək·kəṁ A
^1228. ikaṅ luməṅ] conj., luməṁ Ikaṁ A
^1229. sakunaṅ-kunaṅ] em., sakusnaṁ kunaṁ A
^1230. tuṅtuṅ] norm., tutuṁ A
^1231. nahan] em., nihan A
^1232. riṅ ndi] em., mariṁṅədi A
^1233. taham pih] em., tampiḥ A
^1234. dilah] conj., om. A
^1235. kady aṅganiṅ] norm., kadyiganiṁ A
^1236. kady aṅganiṅ] norm., kadyiganiṁ A
^1237. kady aṅganiṅ] norm., kadyiganiṁ A
^1238. kady aṅganiṅ] norm., kadyaganiṁ A
^1239. kady aṅganiṅ] norm., kadyaganiṁ A
^1240. svatah] em., svatraḥ A
^1241. apan aku] em., Apala Aku Aac, Apana Aku Apc
^1242. sinaṅguh] em., sənaṁguḥ A
^1243. hurip] em., hunap A
^1244. mari ya] em., manyi A
^1245. pamupul] em., pamul· A
^1246. suksəma] em., susəma A
^1247. acintya] norm., Acityi A
^1248. maṅkana] norm., makana A
^1249. vruhanira] em., vraḥhanira A
^1250. vruhanira] em., vraḥhanira A
^1251. manon] em., manivan Apc, manivan Apc, nimavan Aac
^1252. upadyanta] norm., Upadyita A
^1253. kady aṅganiṅ] norm., kadyaganiṁ A
^1254. pande] norm., pade A
^1255. makonkon] norm., makvakvan· A
^1256. sumaur] em., sumaU A
^1257. tumiṅgalakən] em., tumigaltumigallakən· A (dittography)
^1258. hyaṅ] norm., hya A
^1259. citrakara] em., cintakara A
^1260. rasaniṅ] em., nusaniṁ A
^1261. upadyanta] norm., Upadyita A
^1262. kady aṅganiṅ] norm., kadayaganiṁ A
^1263. kasigənan],
^1264. hyaṅ] norm., hya A
^1265. pratyaksa] norm., pratyiksa A
^1266. vruh] em., vraḥ A
^1267. vruha] em., vraḥha A
^1268. vruha] em., vraḥha A
^1269. hayva] conj., Iyava A
^1270. təmbəyniṅ] norm., təbəyniṁ A
^1271. təmbəyniṅ] norm., təbəyniṁ A
^1272. juga] em., duga A
^1273. apa pinakarasanya] em., Apinaḥkarasanya A
^1274. kanan] conj., om. A
^1275. muṅgviṅ] em., maṁgvaṁ A
^1276. kakuraṅanya] em., kakaraṅanya A
^1277. kapiṅdvaniṅ] norm., kapidvaniṁ A
^1278. lvirnya] em., Alvarnyi A
^1279. kalih] em., kali A
^1280. hyaṅ] norm., hya A
^1281. hyaṅ] norm., hya A
^1282. parəṅ gata] em., parəga A
^1283. kaləpasan] em., kaL̥pa A
^1284. pinakarasanya] em., pinaḥkaranya A
^1285. kapiṅdvaniṅ] norm., kapidvaniṁ A
^1286. saṅ] norm., sa A
^1287. kapiṅtiganiṅ] norm., kapitiganiṁ A
^1288. təmbəy] norm., təbəy· A
^1289. hyaṅ] norm., hya A
^1290. avruh] em., avraḥ A
^1291. hyaṅ] norm., hya A
^1292. kuməñar] em., kumiñar A
^1293. niskala] em., naskala A
^1294. nirsandeha] em., nərsan·deha A
^1295. huvus] em., duhuvus· A
^1296. pinakarasanya] norm., pinaḥkarasanya A
^1297. kapiṅtiganiṅ] norm., kapitiganiṁ A
^1298. kalakar pat] norm., kalakaR̥pat· A
^1299. tinonakən] em., kinvanakən A
^1300. matra] em., man·ṭā A
^1301. suksma] em., susəma A
^1302. paṅimpyan] norm., paṅipyin· A
^1303. kalakar pat] norm., kalakaR̥pat· A
^1304. pinakarasanya] norm., pinaḥkarasanya A
^1305. kalakar pat] norm., kalakaR̥pat· A
^1306. kavistaranya] em., kavis·tananya A
^1307. manon] em., manivan· A
^1308. sandi] norm., sadi A
^1309. kāṣṭhe kāṣṭhe] norm., kasṭe kasṭe A
^1310. yathā] em., ya A
^1311. bahniḥ] norm., bahni A
^1312. sūkṣmatvān] em., suksəmatva A
^1313. kapaṅguhanya] norm., kapaguḥhanya A
^1314. moli] em., meliḥna A
^1315. hyaṅ] norm., hya A
^1316. mari] em., mani A
^1317. hyaṅ] norm., hya A
^1318. manon] em., manivan· A
^1319. sakala] em., sala A (eye-skip)
^1320. hala] em., hala, hala A (dittography)
^1321. rikaṅ] em., Ikaṁ A
^1322. pandita] em., pandi A
^1323. sabdopadesa] em., sabdapadesa A
^1324. vruh] em., vraḥ A
^1325. hyaṅ] norm., hya A
^1326. tuṅgal] conj., tugal lavan A (dittography)
^1327. vruh] em., vraḥ A
^1328. sabdopadesa] em., sab·dapadesa A
^1329. darma] em., dama A
^1330. hyaṅ] norm., hya A
^1331. boñcah] norm., bvacah A
^1332. iṅampura] norm., iṅapura A
^1333. tañcaṅ] norm., tacaṁ A