The Śikṣā Guru or ‘The Instructions of the 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Current Version: draft, 2024-10-30ZStill in progress – do not quote without permission.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, Lontar, L 642
- Content:
- Colophon:
- diplomatic: lamun· vraḥ ḍi vvitniṁ bnər thar kna kupaḍrava, lamun tar vr̥ḥ ḍi vviniṁ bnər, kəna ku na Upaḍrava, ø, nihan· kavuvusa;n siksa guru, ṅa, kayatnakna saṁ sevaka ḍarmma, ø, tləsinurath· ri ḍesa mahapaviṭā, tajak barath· kalpasən pun·, malampaḥ Iṅapura ṅkanaṁ sasṭa 2cek:aḍi tapak· yuyu cinaṁcaṁ ri tasik· Uliḥ vvaṁ sinanaU, pun· I saka hlər tvaya vu
- Physical Description: Gebang leaves, measuring 37.5 × 3.6 cm, brown wooden box, 23 folios, four lines.The only hand of the manuscript, black ink, Old West Javanese quadratic script.
- Hand Description: The only hand of the manuscript, black ink, Old West Javanese quadratic script.
- History: The manuscript is from Cilegon, Tarogong District, Garut, as reported in ROD (1914): № 208, 71–72. The manuscript was copied in the village Mahapavitra, on the western slope of a place called Kaləpasən, possibly in the Śaka 1420s, i.e., near the end of the 15th century CE.
- Content:
- B: Perpustakaan Nasional Republik Indonesia, Jakarta, L 633
- Content:
- Colophon:
- diplomatic: Itiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·,,/,/ ø,/,/, tlas· tinulis· ri kasapuluḥ, Uvusan· purnama tiL̥m·, malam·paḥ hiṁṅampura saṅ amaca, puna tapak taṁṅan pukulun·| 2cek· lvater pukulun·, bənaṁ diAjar di desa sunya pun·
- Physical Description: The manuscript consists of 41 gebang leaves, each measuring 22.6 × 4 cm, stored in a red wooden box, four lines per folio. The pages are numbered 1–40 by the copyist, but there are some number- ing errors: 0 instead of 10 (fol. 11v), 6 instead of 16 (fol. 17v), 10 instead of 20, 30 instead of 40. In addition, among these 40 pages, there is no page 33; after page 16 the manuscript jumps to 19, back to number 17, then 18. However, the text is coherent in this arrangement.
- History: According to ROD (1914): № 208, 71–72, the manuscript is from Tarogong, Garut, West Java.
- Content:
- C: Perpustakaan Nasional Republik Indonesia, Jakarta, L 628
- Content:
- Colophon:
- diplomatic: Iti siksa guru ṅaranira, sam·pun təlas tinulis· riṁ batur riṁ visa kasinoman· luraḥ kamulan·, dya saṁṅ aparab·, yaṁ buyut· ui ra◯sida nurut·, pukulun· malahpaḥh iṅapura, punaṁ sasṭa tan parupa, tan patut· ri varna sasṭa tan papa:ruṁgu riṁṅ akṣara, loter bəkcek· tan· pavastu, kaya labəkeṁ yuyu cinacaṁ, makadi kuraṁ Ḷviḥ riṅ akṣara, pariyata ṅaḶviha, halvaṅana, pukulan dere vikan ṣira saṅ anulis· Apan a:tuk ṣinanaU, luṁhuṁ pva maniliḥ tan pvaliḥ, samaṁkana kahuvusan· 2+ka, Oṁ sarasvati maya nama svahaḥ,,/ø//I,,, sa,,,ka//Ø//
- Physical Description: The manuscript of 23 gebang palm leaves, measuring 35 × 3.3 cm, each of which consists of 4 lines of writing. Most of the leaves are poorly damaged at the edges.
- History: The manuscript is wrapped in a kind of wooden box bearing the words “ms. Merbaboe”, indicating its provenance. Based on the record, it originated from Gedakan (old name of present-day Kedakan), Grabag dis- trict, Magelang, Central Java, on the northwest slope of Mount Merbabu. This manuscript comes from the gift of Mr. H. D. Levyssohn Norman, a Dutch politician who had served as secretary to the governor-general of the Dutch East Indies in 1869–1883, as well as an honorary member of the Batavian Society for Arts and Sciences (BGKW), as reported in NBG 01 (1862-): 71 and 111; Hoepermans 1913: 152; ROD (1914): 240).
- Content:
Metadata of the Edition
- Title: The Śikṣā Guru or ‘The Instructions of the Teacher’
- Text Identifier: DHARMA_CritEdSiksaGuru
- Edited by Aditia Gunawan
- Copyright © 2019-2025 by Aditia Gunawan.
This project has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement no 809994).
Lubin’s work has been supported by fellowships from the National Endowment for the Humanities (USA) and the American Council of Learned Societies.
1
Pure Circle of Three Bodily Domains
A:1vB:1vndah nihan varahakna mami rumuhun ri saṅ sevaka dharma, katəkan kita ruməṅə̄kəna kavivekan saṅ hyaṅ dharma, mvaṅ kabyavasthānikaṅ saṅ hyaṅ ajñāna, hana trikāya maṇḍala pariśuddha, ṅaranya, inujarakən saṅ paṇḍita ri saṅ sevaka dharma, nyāpan tahan kveki ulah śabda lavan ambək, yan kva hana malina ri hr̥dayanta, ya teka prih-pəgəṅən, rakṣa pahayu juga ya, apan hetuniṅ manəmvakən sukhaduhkha halahayu.
I will first teach the servant of the dharma as follows. You will succeed in listening to the discerning of the holy dharma and the firm state of the holy gnosis. There is what is called the pure circle of three bodily domains,↓1 uttered by the teacher to the servant of the dharma. Look, I would say they are the action, speech, and mind. If there is filth in your heart,↓2 it is they that should be given full attention and restrained. Guard them very well, for they are the causes of finding joy and sorrow, good and bad.
yan pinahala ulahta, śabdanta, ambəkta, niyata kapaṅguhnikaṅ hala denta yan maṅkana, yan pinahayu ulahta, A:2r śabdanta, ambəkta, avas kapaṅguhnikaṅ hayunta yan maṅkana, ya ta mataṅyan hana paribhāṣa kumvaṅ madyus-dyus vvay tinəmunya kasvabhāvaniṅ janma, hala tuməmu halanya, hayu tuməmu hayunya, maṅkana lvirniṅ janma.
If your action, your speech and your mind are unrighteous, in that case you surely obtain the wrong. If your action, your speech, and your heart are righteous, in that case it is clear that you obtain the virtue. That is why there is a proverb “Thus as one repeatedly baths, the water is touched by the inherent nature of the human: bad meets its bad, good meets its good”.↓3 Likewise is human nature.
Notes
↑3. The water metaphor also occurs in SKK 16.ndya dr̥ṣṭānta, iriki dadyanya, hala deniṅ halanya, hayu deniṅ hayunya, nihan upadyanta, hana ya maṇik anargha ṅaranya, tan kinavruhan mulyanya, tan paprameya* ri rahayu, kaliṅanya ikaṅ maṇik anargha, lavan maṇik sarveṣṭa, yogya karikāpusənta ri gaṅsa, tambaga lavan timah,C:2v aparan ta yogyanika, niyatār A:2v mijil śrīnika lavan dhanuhnika, maṅka pva yogya paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
What are the illustrations with regard to the consequence of this, namely: bad from its bad, good from its good? As follows is your analogy:↓4 there is what is called the priceless jewel, its value can not be known, being incomparable↓5 in terms of beauty. The meaning is: the priceless jewel and the most coveted jewel. Is it fitting to be bound to bell-metal, copper, and tin by you? What is the appropriateness of such a condition? It is evident that if its splendor and its shine come out, then your binding for the priceless jewel and your tieing for the most coveted gem in such a manner are appropriate.
Notes
↑4. I consider the word upadyanta to be derived from Skt. upādhi ‘what is put in the place of another thing, substitute; anything that has the mere appearance, disguise, peculiarity, attribute; limitation, qualification, condition, postulate’ (OJED, s.v. upadi). In this text, it seems that this word is an equivalent of lvir, so I interpret it as ‘analogy, allusion’.↑5. tan paprameya is denazalitation of maprameya, which is not recorded in OJED, but it seems to have the same meaning as aprameya ‘immeasurable, countless, unfathomable, incomparable, indescribable, without equal’ (OJED, s.v.).
nihan liṅnira ri saṅ hyaṅ śāstra ‘ləpas ca vuṁkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, etad eva nigadyate’, apan sinaṅguh rambut ləpas ṅaranya, vulu pasagi ṅaranya, hana vuṁkunuṁ ṅaranya, hana uḍika, hana tater, hana sorasa ṅaranya, ika ta kabaih yogya karika paṅapusan ta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa, taham pih yāpusən ta ri gaṅsa tambaga lavan timah, aparan ta yogyanika, paṅapusan ta irikaṅ maṇik anargha, paṅikəA:3rtan ta irikaṅ maṇik sarveṣṭa, nahan liṅnya ri saṅ hyaṅ śāstra, ‘ləpas ca vuṁkunuṅ ceva, adhika, uḍika, tater tatur tathya tuṅgəṅ nu yogyanika’.
These are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ.’ This is proclaimed (etad eva nigadyate).↓6 Because what is considered loose hair is square hair (? vulu pasagi); there is the uḍika, the tater, and the lice.↓7 Are all of them appropriate to be bound to the priceless jewel and chained to the most coveted jewel? No, it is not like that; they should be bound to the bell-metal, copper, and tin. Why is that appropriate? The binding to the priceless jewel, the chaining to the most coveted jewel, these are the words of the holy treatise: ‘ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ nu yogyanika’.
Notes
↑6. ləpas ca vuṅkunuṅ ceva, adhika udika tatte tatur tathya tuṅgəṅ, tad eva nigaḍyate: this “hybrid Sanskrit” passage is really obscure and could not be traced to its source. It is clear that this passage is not entirely in Sanskrit but a mixture of Sanskrit and Old Javanese. The word ləpas means ’release’; vuṅkunuṅ only appears in pavuṅkunuṅ, recorded among the list of vatək i jro. The reading of msC is buṅ kuniṅ ‘yellow bamboo’ which is more understandable in meaning, although it is difficult to reconcile with the present context. The word adhika means ‘superior, eminent, excellent’, but udika is obscure; tatte (tattve?) and tathya probably convey the meaning of ‘true, truth’, and are probably attributes of tatur ‘gold’. The word tuṅgəṅ means ‘steadfast, firm, unmoved, unshaken’. The general meaning of this excerpt that I can guess based on the OJ exegesis is the statement that hair is unsuitable as the binding of a jewel.↑7. sorasa: this word is not recorded in OJED, but probably it refers to Skt. saurasa ‘a partic. insect infesting the hair’ (MW, s.v.).
hana ya mas kanaka santaṅva* ṅaranya, mas kanaka jātirūpa, sakati mulyanya, vrəttya inapisan pituṅ apitu, matəmahan ta ya satahil i vatu bratnya, ndya ya teka tuṅgəṅ, tan limbak ləgə, an iC:3vnapi muvah, apan samaṅkana juga, pinakādiniṅ mas kabaih, ndah ya teka yogya rahayu paṅapusanta irikaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
There is what is called the glowing gold,↓8 beautiful gold; its value is one kati. The course of action↓9 will be as follows: it is mixed seven times seven times,↓10 transforming into the weight of one tahil of stone. How can it be strong, not undulating, unwavering, when it is set ablaze again? For only in this way is the best quality of all the gold, and then your binding of priceless jewels and your tying of the most coveted jewel are appropriate and good.
Notes
↑8. santaṅva: this word is not recorded in OJED, but it is found in Old Sundanese SMG 21.3 santaṅva. My interpretation ‘glowing’ is based on the interchangeability of v and p of the Skt. word santāpa ‘burning heat, glow, fire’ (OJED, s.v.).↑9. vrəttya is my conjectural emendation of vrət in msA msB and vr(uḥ)nya in msC. I render it as an irrealis of vr̥tti ‘mode of being, nature, kind, activity, function; complex formation, compound, style of composition, mode of life, conduct; mode of being, nature.’ (OJED, s.v. vr̥tti).
↑10. inapisan pituṅ apitu: the word inapisan is not recorded in the OJED. It is probably an -in- form of the second base of apisan ’to be one, to be united, joined’ (OJED, s.v. pisan). However, I did not find the passive inapisan in the OJ corpus accessible to me. I do not exclude the possibility of emending it to linapisan ‘to be layered’. The following combination, pituṅ apitu, is also not found in the corpus. My translation ‘seven times seven [times]’ is tentative.
ya ta kāpusan deni gaṅsa taA:3vmbaga lavan timah,B:5r tar mijil śrīnika lavan dhanuhnika, aparan tar yuktinika, salah nija, salah karma, salah svabhava ṅaranika, iva maṅkana ta saṅ hyaṅ dharma viśeṣa, sira maṇik anargha, ṅuniveh avakta, yeka maṇik sarveṣṭa ṅaranya.
It i.e. gold is bound with bell-metal, copper, and tin, its splendor and its shine are not coming out. What are the reasons why they are not appropriate? Wrong innate disposition, wrong karma, wrong nature. Just so is the holy supreme dharma:↓11 it is a priceless gem. And also your body: it is the most coveted gem.
Notes
↑11. The meaning of san hyaṅ dharma viśeṣa is unclear; it probably refers to the personified holy soul since it is mentioned with avakta ‘your body’.ndah ta yāṅkən gaṅsa tambaga lavan timah, ika tan yogya rakətakəna iriB:5vkaṅ maṇik anargha, paṅikətanta irikaṅ maṇik sarveṣṭa.
Here is the analogy of bell-metal, copper, and tin: they are not appropriate to be bound to the priceless jewel, and be tied by you to the most coveted jewel.
nihan yaC:4r, ulah mahala, śabda tar yukti, ambək magələh ri kapva kaṅ janma, ṅuniveh ri saṅ paṇḍita, kaliṅanya tan yogya kari ulah mahala, śabda tar yukti, ambək magələh, rasāA:4rkən i saṅ hyaṅ dharma, lavan rakṣa ri śarīranta, ṅuniB:6rveh ri saṅ paṇḍita, taham pih tar yukti ika, punaruktanikaṅ kavvaṅanta, hilaṅ masihniṅ manak maṅrabi, manak makadaṅ mvaṅ renanta, ya tan vnaṅ rumakṣa ikaṅ ulah mahala śabda tar yukti ambək magələh ri kapva kaṅ janma, ṅuniveh ri saṅ sādhu, ndya yogya paṅrakṣanta, ri śarīranta, yeka santaṅva liṅ saṅ paṇḍita, kanaka santaṅva ṅaranya,B:6v ulah rahayu, śabda rahayu, ambək rahayu, ya rakṣākəna saṅ hyaṅ dharma.
They are as follows: bad actions, improper speech, and impure minds towards all humans — especially toward scholars. The meaning is: bad actions, improper speech, and a dirty mind are really not appropriate; the holy dharma shall be reflected upon; furthermore, protect it in your body,↓12 and even more so with respect to holy men.↓13 No, it is not proper to have improper speech, etc.: repeatedly your birth arises; one stops to desire having a child, having a wife, building a family, having relatives and a mother in law. He is unable to protect himself from bad actions, improper speech, a bad mind towards all humans, and especially towards ascetics. How would your protection of your body be appropriate? That is ‘the glowing’ (santaṅva) according to the scholar. It means the glowing gold: the good action, the good speech, the good heart. Those should be protected by means of the holy dharma.
Notes
↑12. One would expect the irrealis or imperative form in this context, so the reading could be emended to rakṣaa.↑13. saṅ paṇḍita: besides the term paṇḍita, which I consistently translate as ‘scholar’, we find several synonyms to denote the teacher, one of which is vvaṅ sādhu ‘holy man; saint’, as we see in this paragraph. Another word that is also used as a synonym for paṇḍita is vvaṅ atuha.
nihan mataṅyan trikāya maṇḍala pariśuddha ṅaranya, liṅ saṅ paṇḍita, tri ṅaraniṅ təlu, śuddha ta ya trikāya maṇḍaləm, ityuktam, nahan trikāya liṅ saṅ paṇḍita.
As follows is the reason why it is called the pure circle of three bodily domains, according to the scholar: tri means three. The circle of three bodily domains is pure.↓14 So it is said. Thus are the three bodily domains, according to the scholar.
Notes
↑14. From a stylistic point of view characteristic of tutur genre, the explanation of the gloss trikāya maṇḍala pariśuddha in this sentence is rather unusual. Normally, each Sanskrit term is described individually. Could it be that all manuscripts are corrupt in this passage? The description of the Old Sundanese version in SMG 20.1 for the same terminology is more elaborate than that of the SiGu.nihan təmbəynya* sih saṅ paṇḍita ri saṅ sevaka dharma, pariśuddha ta ri ambək rahayu, usən hayva kasəlapan ambək magələh, nirmalaṁ hr̥dayam citam, ndah pahaliṅlaṅ kaṅ manah pvāmbək tiṅət maṅaṅən-aṅən, prihən bhikṣā-lakṣanam*.
As follows is the beginning↓15 of the affection of a scholar toward the servant of the dharma. It is pure in good thought. Do it quickly! Do not be tucked in with dirty thoughts. The heart and mind are pure. Then, purify the mind and the set of your emotions! You should be aware when thinking; you should practice the activity of begging for alms (bhikṣā-lakṣanam)↓16 with full attention.
Notes
↑15. The word təmbəy seems to be a typical OJ word in the manuscript tradition in West Java, occurring instead of the more common tambay or tambe. OS texts also have təmbəy. MdS only has its derived form mitəmbəyan ‘to start’.↑16. The compound bhikṣā-lakṣanam is unattested in OJ and my translation ‘the activity of begging for alms’, which is based on the understanding of lakṣaṇa in its Old Javanese sense of ‘action, doing, practice’ etc. (see OJED s.v.), is tentative. Alternatively, it may be rendered as ‘the one of mendicant (bhiksu) character’.
nihan lakṣaṇanta viku, hayva tr̥ṣṇa ri hulun juga, byakta taṅ raC:5rmbut pinəgatan, ya ta pəgati, tan kavighāta malaṅ kva hana, ya tika pariśuddha timpalakəna kunaṅ rətakəna, ya ta mas r̥kr̥t masəkar vañva ṅaranya, maṅkana ta kita masevaA:5rka di saṅ paṇḍita, hayva ta kita gumavayakəna guru-talpaka, jagat-upadrava, katakuta ri sira, bhaktyānukul ta kita ri saṅ guru, gavayakəna kasupraṇata, di saṅ guru, təka ri saṅ paṇḍita, dataṅ ta ri kasādhyanya.
Here are your characteristics, O holy man. Do not just be attached to servants. It is evident when the hair has been cut. Cut it so that there is no obstruction or hindrance. That is the purity (pariśuddha): you should cut it before and you should control it. It is what is called †r̥kr̥t† gold, and making flower offerings with water.↓17 In this manner you serve the scholar. Do not commit the sin of violating the guru’s bed (guru-talpaka),↓18 which is a misfortune for the world; rather, you should fear him. You should be devoted and submit to the teacher, you should carry out acts of extreme respect toward the teacher, including scholars. In this manner you come to the realization of that goal.
Notes
↑17. All manuscripts have vañva, unattested in OJED. I consider it to be a variant of bañu. However, the irrealis form seems unnecessary. Or should it be read vaño? Or vañva is related to vanua/vano ‘inhabited land’, Mal. benua, and the clause needs to be read as mas səkar vañva ‘the gold as the flowers of country’.↑18. On the term guru-talpaka, see chapter 10, §Footsoles of the teacher.
maṅkana ta kita hulun ri saṅ paṇḍita, ṅuniveh ri saṅ prabhu, tar gavayakəna prabhu drohaka, dəṇḍana vinigraha, katakuta ri sira, marapvan tan kita na kajval pati biṣama, bhaktya ta kita ri saṅ prabhu, mataṅyan təka ri kasādhyanya, maṅkana ta kita rāma, kalaṅ, gusti, patih ri banva, kunaṅ dharma tulājñānaniṅ kadi kita, hayva ta kita tiA:5vmpaṅ svara ri byavahāra, tan paṅivakən təṅən ri guṇadosa, tar yukti purihniṅ vvaṅ atuha, ujar saṅ hyaṅ āgama, hayva tutakənanta, ya ta mataṅyan tar katəkan trikāyamaṇḍalam cittam, nihan saṅ hyaṅ trikāya maṇḍala pariśuddha ṅaranya, kayatnakəna saṅ sevaka dharma, ya təmbəynya sih saṅ paṇḍita, ri saṅ sevaka dharma.
In this manner you are the servant of the scholar, and even more so of the king. Do not be unfaithful toward the king. You will be fined and hated. You should be afraid of him, so that you will not be sold and die horribly. You should be loyal to the king: that is why you come to the realization of that goal (i.e., avoiding being sold and dying). You↓19 elder (rāma), kalaṅ, gusti, vizir (patih) in the village (banva), should behave in this manner. Furthermore, concerning the quality (dharma) of a balanced mind in people like you, you should not have an unbalanced voice↓20 in the legal proceeding, do not lean left and right with respect to good and bad qualities. It is not appropriate as the behavior of an experienced man, says the holy scriptures. That wrong behavior should not be followed by you, that is the reason why if you follow it the three domains of body and mind (trikāya maṇḍalam cittam) are not achieved. Then the servants of the dharma should devote their full attention to what is called ‘the sacred circle of the three pure bodily domains’. It is the beginning of the affection of the scholar toward the servants of the dharma.
Notes
↑19. The expression kita ‘you’ in this sentence implies that the audience of the text involved rāma, kalaṅ, etc. Alternatively, if the word kasādhyanya indicates the fruit to be enjoyed rather than the realization of the goal of loyalty to the king, one could translate as follows: ‘You [will become] in this manner: an elder (rāma), a kalaṅ, a gusti, a vizir (patih) in the village (banva)’.↑20. timpaṅ svara: the word timpaṅ means ‘crippled, limp’ (OJED, s.v.). In this context of legal preceding, I interpret timpaṅ svara as ‘unbalanced voice’.
2
Ten Virtues (daśa-śīla)
ika hana ta kapiṇḍva sih saṅ paṇḍita ri saṅ sevaka dharma, ya daśa-śīla ṅaranya, ndya ya nihan, śrotra, cakṣuh, ghrāṇa, jihvā, vāk, tvak, pāṇi, pāyūpastha, pāda, ini rəṅə̄kəna saṅ sevaka dharma. ini rəṅə̄kəna saṅ sevaka dharma.
śrotra ṅaraniṅ taliṅa, apa viṣayaniṅ taliṅa,A:6r pinakadvāraniṅ maṅrəṅə̄ ikaṅ śabda hala hayu, maṅrəṅə̄ kita śabda manis arum, enak manahta, maṅrəṅə̄ pva kita śabda mahala, sākṣāt tan kahiḍəp doṣanika, tan piniṇḍvakən, kārya hayu ri saṅ guru, ya ta kayatnakəna saṅ sevaka dharma, tuli maṅrəṅə̄ aji saṅ viku.
Śrotra means ears. What is the sphere of the ears? They serve as a gate to hear the bad and good words. When you hear sweet and fragrant words, your heart becomes comfortable. When you hear a bad word, its fault is evidently unthinkable. Please do not repeat it. A good action for the teacher, that is what the servants of the dharma who are deaf↓23 in hearing the scriptures of the hermit should endeavor to carry out.
Notes
↑23. It seems that we should render tuli as tuluy ‘immediate continuation’ (see OJED s.v. tuli II: ‘see tuluy’) in this phrase. If it is the intended word, then the translation of tuli maṅrəṅə̄ aji saṅ viku would be ‘who should continually hear the scriptures of hermits’.cakṣuh ṅaraniṅ mata, apa visayaniṅ mata, anon ta ya hala hayu, aveh sukhaduhkha, yar apa ika aveh sukha, pinakapanonta ri ulah rahayu, laṅsar kita denya, yan apa ika aveh duhkha, mulata mas ri paḍanya janma len saka rika, lumaku ta kita mareṅ sabhān, anon maA:6vra kita vvaṅ cheda, vuḍug, tugəl, təlihən, buḍaya, tikəl, kəjəṅ, kəkəṅ, salvirniṅ bhīma-rūpa haneṅ rat, ṅuniveh buta tulīniṅ panvan paṅrəṅə̄, hayva peda kunaṅ yan kita anvan vvaṅ cheda-kṣara, hayva ta kita maṅkana, caṇḍaparihāra ṅaranya, apan tar kinavruhan ikaṅ nijakarma, ṅuniveh vvaṅ duhkha denika, ya ta kayatnakəna saṅ sevaka dharma.
Cakṣuh means eyes. What is the sphere of activity of the eyes? To see good and bad, which causes joy and sorrow. How could they (i.e., the eyes) cause joy? They serve as your instrument to see the good deeds. You are without hindrance↓24 by means of that. How could that bring sorrow? From them (the eyes, saka rika), you should see the gold↓25 of the other fellow human beings. You walk to a public place, you see people with disabilities, leprosy, invalidities, goiter, a stomach affected by starvation (? buḍaya),↓26 defolded,↓27 stiff and rigid limbs,↓28 all kinds of frightening appearance↓29 that exist in humans, let alone those who are blind and deaf of the eyes and ears. Furthermore, do not hurt somebody who has disable bodies.↓30 You should not be like that. It is called avoiding strong emotion (caṇḍa-parihāra),↓31 for the innate nature and karma↓32 are not seen. Also, people hurt because of it, that is what the servant of the dharma should pay attention to.
Notes
↑24. My interpretation of laṅsar as ‘unobstructed, without hindrance’ is based on the meaning in MdS (Hardjadibrata 2003: s.v. langsar), which seems to fit the context. In OJ the meaning is unclear; it may be related to luṅsur ‘come down, slip down’.↑25. All manuscripts contain the same reading, but the phrase mulata mas is problematic. The sentence mulata mas ri paḍanya janma len saka rika is problematic for several reasons. First, the phrase mulata mas is difficult to understand in this context. Second, while the sequence len saka rika occurs very often, meaning ‘other than that’, in this context, I am inclined to consider len as an attribute to janma, so janma len would mean ‘other people.’ Indeed, this phrase is rarely found in OJ, but it is attested in BY 15.16 yan movaha kita janma len kakanta. Cf. also vvaṅ len, a more common combination than janma len, occurring in Slo 30j amaṅan ulihnya gumavayakən sakāryaniṅ vvaṅ len.
↑26. The word buḍaya is not attested in OJED. My tentative translation is based on a guess from budayut in MdS ‘having a distended stomach’.
↑27. OJED glosses tikəl as ‘broken (of something straight), broken in two, with a sharp bend or break (in a straight line), esp. of the line of the brows (when cross or angry)’. It is not clear which part of the body it refers to, but it seems to be the hand or the foot.
↑28. OJED records the word kəkəṅ without giving the meaning. However, we find its equivalent kəṅkəṅ in OS SMG, referring as a kind of hand disease. I interpret it as ‘rigid’, synonymous with stiff, by comparing it with the MdS word jengkeng adj. ‘(unc.) stiff (like a corpse)’; ngajengkeng ‘stretched (stiff)’; jejengkengan ‘keep on stretching (of so. tormented by pain or grief)’ (Hardjadibrata 2003: s.v. jengkeng); also with MdJ kêngkêng ‘sturdy; stiff, rigid’.
↑29. I chose bhīma-rūpa ‘frightening appearance’ on the basis of the shared reading of msA and msB. Even though it is not attested in the OJ corpus at my disposal, this compound is attested in Skt. sources, attributed to gods, goddess, humans, and animals. However, one would expect to have virūpa in this context, which is often mentioned along with the list of deforemd or otherwise sick people. Cf. AgP 51.29-52.12: virūpa krūra malina, akuru, atəhər agalak, puṇḍuṅ, maliṅ, kuḍisən; asiṅ vvaṅ melik iriya deniṅ hamə̄ niṅ avaknya.
↑30. The combination cheda-kṣara is not recorded in OJED. I render it as a tatpurusa compound formed from cheda, in the OJ sense of ‘injured, hurt, with a defect’ (OJED, s.v.), and Sanskrit kṣara (unattested in OJED), meaning ‘the body’ (MW, s.v.).
↑31. I translate caṇḍa-parihāra as ‘avoiding strong emotion’: cf. caṇḍa, Skt. ‘fierce, violent, cruel , impetuous, hot, ardent with passion, passionate, angry’; parihāra, ‘shunning, avoiding, excluding, abandoning’ (MW, s.vv.).
↑32. nija-karma seems to be a dvandva compound meaning ‘innate nature and karma’. See the parallel salah nija salah karma in SiGu1.6.
ghrāṇa ṅaraniṅ iruṅ, apa viṣayaniṅ iruṅ, pinakapaṅambuṅ ta gandha surabhi, asurabhi, asādhāraṇa*, surabhi ṅaranya vaṅi, asurabhi ṅaranya abva lavan hapək, asādhāraṇa ṅaranya haṅit, mataṅyan tri pabhedaniṅ gaA:7rndha, aṅambuṅ pva kita gandha vaṅi, enak manahta, aṅambuṅ pva kita abva hapək, tar enak manahta, ya mətu krodhanta, ya saṅkan mətu śabda tar yukti, tan karasa ikaṅ trikāya paramārtha, ya ta mataṅyan prihən kayatnakəna ikaṅ viṣayaniṅ iruṅ, de saṅ sevaka dharma.
Grhāṇa means nose. What is the sphere of activity of the nose? It serves as an instrument to smell fragrant scents (surabhi), bad smell (asurabhi), and extraordinary smell (asādhāraṇa).↓33 Surabhi means fragrant, asurabhi means stinky and musty odor, asadhāraṇa means singed smell (haṅit).↓34 Therefore, the kinds of smells are three. When you smell the fragrance, your heart is happy; when you smell a stinky and musty odor, your heart is not happy, then↓35 your anger appears; that is the cause for the inappropriate speech to arise. The three bodily domains of ultimate truth (trikāya paramārtha)↓36 are not experienced. That is the reason why the sphere of the nose must be properly paid attention to and seriously cared after by the servants of the dharma.
Notes
↑33. asādhāraṇa is not attested in OJED. It is from Skt. ‘extraordinary’ (MW, s.v.). In this context it means ‘strong smell, extraordinary smell’.↑34. Instead of emending haṅit to OJ asaṅit ‘with the smell of burning (singeing), burnt’, I keep the reading haṅit, and render it as a West Javanese spelling variant; Cf. MdS hangit ‘id’.
↑35. I am inclined to consider ya in ya mətu krodhanta as an emphatic or deictic particle (OJED, s.v. ya 1).
↑36. For the term trikāya paramārtha vis à vis trikāya maṇḍala pariśuddha, see chapter 11.
jihvā ṅaraniṅ lidah, apa viṣayaniṅ lidah, pinakapaṅrasanikaṅ ṣaḍrasa ṅaranya, lavaṇa, kaṭuka, tikta, amla, kaṣāya, madhura, ya sinaṅguh ṣaḍrasa ṅaranya, lavaṇa hasin, kaṭuka lada*, tikta pahit, amla hasəm, kaṣāya vuduk, madhura manis, nahan sinaṅguh ṣaḍrasa ṅaranya, kabhuA:7vkti kunaṅ ika denta jənəka ri sakita denya, hayva ta kita maṅkana, təka kasādhyan deniṅ viṣayanya, ya ta ketu tumiṅgalakəna kārya hayu ri saṅ guru, tan karasa ikaṅ trikāya maṇḍala pariśuddha yar maṅkana.
Jihvā means tongue. What is the sphere of activity of the tongue? It serves as an instrument of tasting↓37 the six flavors, namely: salty (lavaṇa), spicy (kaṭuka), bitter (tikta), sour (amla), savory (kaṣāya),↓38 sweet (madhura). These are called the six flavors (ṣaḍrasa). Lavaṇa means salty, kaṭuka is spicy,↓39 tikta bitter, amla sour, kaṣāya savory, madhura sweet. Those are called the six flavors (ṣaḍrasa). Furthermore, they are all enjoyed by you; you will be oblivious of everything but becoming sick because of them. You shall not do so. Its object (i.e. the tongue) becomes a goal to be realized. That is a sign that you will abandon good works toward the teacher. If so, then the pure circle of three bodily domains is not experienced.
Notes
↑37. My emendation paṅrasanikaṅ ‘the instrument to taste’ is based on the common expression in the context of saḍrasa. Cf. OJ exegesis on Vr̥h 34, in which we find paṅrasa with ṣaḍrasa: pinakapaṅrasa pakənanya yan pamukti ṣaḍrasa. Alternatively, we could probably emend to pamukti which has the same meaning.↑38. In Sanskrit, kaṣāya means ‘astringent’, but the OJ exegesis gives vuduk as its equivalent. According to Zoetmulder, vuduk is ‘fat; also: sweet flavour’ (OJED, s.v. wuduk), I take it as savory to differentiate with sweet. Cf. Mal. gurih ‘id.’; note also the term nasi uduk, a kind of dish with rice as a basic, cooked in coconut milk and multitude of spices resulting in a very fragrant and flavorful rice.
↑39. I take the meaning of lada as ‘spicy’ from OS and MdS. In OJ it means ‘pepper’, as in Proto Malayo-Polynesian.
vāk ṅaraniṅ śabda, apa viṣayaniṅ śabda, tar tutakəna sakojarta, vak pāruṣya, capala asta*, rika durbala masukər, tar paṅinakən ri loka para, kunaṅ ujaranta, śabda manis arum vulat manohara, salvirniṅ maṅdadyakən kaviratyanya, mvaṅ karəṅə̄ deniṅ lokapara, maṅkana ta kita rumakṣa śabda.
Vāk means words.↓40 What is the sphere of activity of the words? Not every word should be followed by you: harsh words equal aggressive behavior.↓41 In the situation of powerlessness and in trouble, you do not make other human beings feel at ease. However, what you should speak are words that are sweet, gentle, with an agreeable facial gesture. All kinds of things that make them indifferent to the world, and which are heard in succession by human beings,↓42 that is how you guard your words.
Notes
↑40. One would expect tutuk instead of śabda, but śabda as a definition of vāk in the context of ten organs is attested in AS 5 ka, ikaṅ kāya, vāk, manah. kāya ṅa śarīra, solahniṅ taṅan suku, ya kāya ṅaranya. vāk ṅaranya: śabda. salvirniṅ vuvus ya śabda ṅaranya.↑41. capala asta ‘restless hands’ seems to be out of context. In inscriptions, for example Waharu I, vāk capala and capala hasta ‘(Skt) with restless hands, rash in coming to blows, aggressive’ are listed among the sukha-duhkha ‘the vicissitudes of life’: rah katəmu riṅ havan, vākcapala, hastacapala. Should it be emended to vāk capala? Cf. Vr̥h 18.2: panasbaran, lobha, capala hasta, capala pāda, vākcapala... lakṣaṇaniṅ citta si rajah.
↑42. It seems that loka para is an equivalent of loka parəmpara ’uninterrupted, in succession’ (or parampara; see OJED, s.v. parampara), attested in AgP 352.21: hana ujar yogya rəṅə̄n deniṅ loka parəmpara; Cf RY 3.3, which mentions parampara after the verb karəṅə̄: praśasta karəṅə̄ parampara ujar narendrāpagəh. Alternatively, loka para could be considered as an equivalent of paraloka ‘other people’.
tvak ṅaraniṅ kuA:8rlit, apa viṣayaniṅ kulit, ṅarasa ṅahiḍəp panas tis, ikaṅ maṅkana, kaliṅanya, ya prah pəgəṅən juga ikaṅ viṣaya mijil saka ri kulit.
pāṇi ṅaraniṅ taṅan, apa viṣayaniṅ taṅan, masāṅguliniṅ taṅan, matalaṅkup yan paṅucap lavan saṅ guru, mvaṅ tan pasalaṅgapan tuṅgal lavan saṅ guru, ṅuniveh tan panuduh asta mukha saṅ guru, tan pacumbana yan gamələn taḍahən saṅ guru, athava tan paṅalap drabya hyaṅ saṅ guru, ṅuniveh riṅ rat kabaih, kaliṅanya, hayva paracidra yar hana kahyunya, hanāsipattra ri aji saṅ viku, nihan deyanta rumakṣa taṅan.
Pāṇi means hand. What is the sphere of activity of the hand? To join the fingers of the hand,↓44 to join the hands when talking to the teacher. Also not to join the hands together with the teacher, and especially not to point the hand toward the face of the teacher; when the food of the teacher should be grasped, it should not be touched with the mouth.↓45 Or, do not take the teacher’s divine-property (drabya hyaṅ), let alone of any kind of people. This means do not be disloyal↓46 if he has a request. There are “sword leaves”↓47 in the sacred texts of the hermit. Such is what you should do to guard your hands.
Notes
↑44. The phrase masaṅguliniṅ taṅan literally means ‘to make the fingers of hand as one’ or, in other words, ‘to join the fingers of hand’; masaṅguli is from aṅguli ‘(Skt) finger’, but the derivative form saṅguli and verbal form maṅguli are not recorded in OJED.↑45. In OJED, acumbana usually means ‘making love, having sexual intercourse, united in love’, but in this context, the Sanskrit meaning ‘to kiss, to touch with the mouth’ (MW, s.v. cumb) seems more suitable.
↑46. msC has paracidra ‘disloyal’, while msA and msB have palarcidra. The latter two manuscripts seem to be influenced by the Old Sundanese. Cf. SMG 2.2 hantə ṅənah palar cidəra ku paṅəsi huma sakalih.
↑47. The usage of the word āsipattra ‘sword leaves’ in OJ is usually used in depictions of hell. Here it seems to be an allusion to the misfortune provoked by the teacher. Compare the similar expression jagat upadrava, one of the ‘terrifying weapon’ possessed by the teacher.
pāyu ṅaraniṅ lət, apa viṣayaniṅ lət, utər saṅgāṅisiṅ maṅhətut deyanta rumakṣa lət, tan pahətut ri harəpən saṅ guru jana, tan paharəpa vvaṅ yan aṅisiṅ, tar kinvan B:14r de saṅ guru, mvaṅ saṅ paramābhyāgata kabaih, nihan deyanta rumakṣa silit.
Pāyu means anus. What is the sphere of activity of the anus? It is circular (utər) and joint (saṅga). Defecating and farting as appropriate are the ways in which you guard the anus. You should not fart in front of the teacher of men, you should not be in front of people when you defecate. These behaviors are not ordered by the teacher, and by all the religious wanderers (paramābhyāgata).↓48 Such are the ways in which you should guard your anus.
Notes
↑48. The compound paramābhyāgata is not attested in OJED; it literally means ‘most respected guest’, which I interpret as a reference to a ‘religious wanderer’.upastha ṅaraniṅ pəlat, apa viṣayaniṅ pəlat, ānanda aṅəyəh, nihan kaliṅanya, tan paharəpakəna vvaṅ maṅəyəh, ṅuniveh para sujanma kabeh, lanaṅ vadvan, hulun hadyan, kaniṣṭha, madhyamottama, apan agəṅ marurucanya, mətu papaniṅ dadi vvaṅ, apa pinakapāpanya,B:14v anon mara kita vvaṅ dinval, doṣanya ta, strīA:9rsaṅgrahanya, mitradroha, gurudroha, muṅpaṅ rabi laraṅan, aglis āvak siki tan ahayu yan maṅkana, kayatnakəna saṅ sevaka dharma.
Upastha means sexual organ. What is the sphere of activity of the sexual organ? To feel sexual pleasure and to urinate. The meaning is as follows: to urinate, it should not be done in front of the people, especially those of high birth: male, female, servant, noble man, low, medium, and high. Since its maruruca (?) is great, the sins of becoming a human being comes out. What is considered as its sins? You see a man that is sold. His sins are his way of seizing women: misbehaving toward friends, misbehaving toward the teachers, taking by force forbidden women. The body vehemently becomes dirty if it is as such. That must be paid attention to by the servants of the dharma.
pāda ṅaraniṅ suku, apa visayaniṅ suku, lumaku asiṅ saparanta, yar maṅalvar maṅiḍul, maṅulvan maṅetan, atava anrap ta sila, kunaṅ deyanta maṅrakṣa suku, tan paḍəḍəlan, tan paṅraṅkakan tan pamagah-magahan, tan pamire-mire, tan paluṇḍu, tan padvaṅdaṅ* ri harəpən saṅ guru, ri paramābhyāgata kabaih, nihan ta rumakṣa suku, kayatnakəna saṅ sevaka dharma.
Pāda means the feet. What is the sphere of activity of the feet? To walk wherever is your destination, whether you go to the north, south, west, east, or to sit in a sila position. Then the way to guard the foot is: not kicking, not assuming an impolite posture,↓49 not assuming an unstable posture,↓50 not to lean sideways, not to lie stretched out, not sit by dangling↓51 the leg in front of the teacher, or of all religious wanderers. This is the way to guard the foot, which should be made the object of full attention by the servant of the dharma.
Notes
↑49. tan paraṅkakan ‘not assuming an impolite posture’; see OJED aṅraṅkak ‘to assume a bold attitude (ready for fighting)’ (OJED, s.v. raṅkak), listing one occurrence from RY 8.61: vvil kapvāṅraṅkak caṅciṅañ caṅka-caṅkag. Cf. BS 105.14–106.3 oṁ sila sila mānuṣa, sila gaṇa maheśvara, amire bhaṭāra brahmā, aṅraṅkak bhaṭāra rudra, akilusū mahādeva, aṅruṅkuk saṅ hyaṅ śaṅkara, sila pas bhaṭāra viṣṇu, atimpuh bhaṭāra śambhu, muruduṅ bhaṭāra śiva, aṅadəg i gunuṅ nāga. Can it mean ‘to crawl’ as merangkak in Malay?↑50. The derivative form pamagah-magahan is not recorded in OJED. Its base, agah-agah, is plausibly a variant spelling from the base haga-haga ‘thoughtless, wild, uncontrollable’ (OJED, s.v.).
↑51. padvaṅdaṅ is not recorded in OJED, but the meaning from MdS dongdang, sidongdang ‘sit with both legs dangling to one side’ seems to be appropriate in the present context.
3
Five Instructions (pañca-śikṣā)
nihan ta kapintiganya sih saṅ paṇḍita, ri saṅ sevaka dharma, niA:9vhan pañca-śikṣā ṅaranya, ndya ya nihan,
As follows is the third affection of the scholar to the servant of the dharma. Here are the five instructions, as they are called, namely:
Non-anger, obedience to the teacher, purity, moderation in food, and non-inattentiveness are the five known as particular commandments.
- The same stanza is found in VS.4 and Vr̥h.61.
akrodho ṅaranya, tar dadi ika saṅ sevaka dharma, mentonakən krodhanya i harəpən saṅ guru, ṅuniveh i para sujanma kabaih, guruśuśruṣā ṅaranya, bakty anukul ta kita ri saṅ guru, tar madvah ri suku saṅ matuha, maṅkana yar hana paB:15vkvan saṅ guru, pariśuddha ta kunaṅ, kayatnakəna taṅ trikāya paramārtha, ya ulah rahayu, śabda rahayu, ambək rahayu, advah aparək kayatnakna ikaṅ trikāya maṇḍala A:10r pariśuddha, mvaṅ daśa-śīla, pañca-śikṣā, nahan kaśuśrūṣāniṅ maṅguru ṅaranya, śauca masəhan taṅan yan magaməlan taḍahən saṅ guru, ṅuniveh drabya hyaṅ saṅ paṇḍita, āhāralāghava, śīghra ta kitānaḍah, agəṅ kəpəl kāmakāra 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 pañca-śikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.
Non-anger (akrodho) means: it doesn’t happen that a servant of the dharma shows his anger in front of the teacher, let alone to all good men. Obedience to the teacher (guruśuśruṣā) means that you are devoted and obedient to the teacher, never far from the feet of the elders. It should be that way if there is an order from the teacher. Furthermore, you should be completely pure: the highest reality of three bodily domains should be made the object of your attention, that is good act, good speech, good thought. The pure circle of three bodily domains, together with the ten rules and the five instructions should be made the object of your efforts whether you are far or near. Thus is called the obedience to the master. Purity (śauca) is to clean your hand↓52 when you hold the food of the teacher, let alone the properties of the scholar. Moderation in food (āhāralāghava) means you are swift while eating; however, if the balls of rice are big, and your eating quickly is uncontrolled,↓53 don’t act like that! That is called the belly palace (kukṣi-pura).↓54 How could that be the way of eating? It is only the vital breath with control (prāṇa sadhāraṇa) the daily means of subsistence of one who thinks about the Holy Good. These are what are called the five instructions, which should be made the object of attention by the servant of the dharma.
Notes
↑52. The verbal form masəhan is not recorded in OJED (s.v. vasəh); it is probably derived from the second base vasəhan, and the meaning is equivalent with masəhi ‘to wash, cleanse, purify’.↑53. I take the meaning of kāmakāra to be ‘uncontrolled’, in the light of its meaning in Skt. ‘the act of following one’s own inclinations, spontaneous deed, voluntary action, acting of one’s own free will, free will’ (MW, s.v.). This combination is not attested in the OJ corpus available to me. It is noteworthy that msC has humarak, being probably a mistake for humaraka ‘to eat’ (OJED, s.v. haraka); however, the -um- form is not recorded in OJED. Another possibility is to interpret humarak in the light of the Sundanese usage, where harak means ‘pugnacious, aggressive; (dial.) greedy, covetous, acquisitive’ (Hardjadibrata 2003: s.v. harak). If msC contains a correct reading, then the translation would be ‘greedy when you eat quickly’.
↑54. The sequence kukṣi-pura is not attested in OJED; however, each word is known in OJ.
- Vr̥h.61: akrodha ṅaranya tan bvat sərəṅən, guruśuśrūṣā ṅaranya bhakty aguru, śauca ṅaranya nitya majapa maradina śarīra, āhāralāghava ṅaranya tan abvat iṅ pinaṅan, apramāda ṅaranya tan paləhpaləha, pəṅpəṅən ikaṅ hurip sādhana niṅ magavaya yogasamādhi, hayva hinələmhələm, gavayakəna tekaṅ sādhana, sādhana ṅaranya ikaṅ yogamārga, makalarapan daśa-śīla, ikaṅ daśa-śīla umaṅunakən ikaṅ yoga.
- VS.04: akrodha ṅaraniṅ tan kataman srəṅən. guruśuśrūṣā ṅaraniṅ lot umulahakən siddhaniṅ svakāryaniṅ guru, gurubhakti kaliṅanya riṅ maṅkana, makanimitta hyuniran ruməṅvakən sarinahasyaniṅ varahvarah saṅ guru. śauca ṅaraniṅ nityaśah mācamana sūryasevana ṅarcana ri bhaṭāra. āhāralāghava ṅaraniṅ tan baraṅbaraṅ iṅ pinaṅan, apramāda ṅaraniṅ tan paləhpaləh, an aṅabhyāsa ri saṅ hyaṅ kabhujaṅgan. ika ta kalima niyamabrata ṅa, liṅ bhaṭāra śiva. Cf. SMG 8.2.
4
Instructions of the Dharma
nihan kapiṅpatnya sih saṅ paṇḍita, ri saṅ sevaka dharma, ini dharma-śikṣā ṅaranya, ndya ya, nihan ślokanya,
As follows is the fourth affection of the scholar to the servant of the dharma. This is what is called the instruction of the dharma, here it is—the śloka about it is as follow:
Writing, laughing, singing, yawning, and pure from the secret of fruit (?), one shall not do in front of the teacher.
kaliṅanya, ālekhyam ṅaranya, hayvānurat-nurat ləmah, hayvānuraB:17rt salə, ṅuniveh śarīranta, yan pasevaka ri saṅ guru, apan hana vvaṅ sulakṣaṇa, agələm tumulis-tulis pupūnya, yan paṅucap lavan saṅ guru, hasitam tan paguyvan-guyvan, ri harəpən saṅ guru, ṅuniveh abañol, gītam tan paṅiduṅ, denya tan pamikvanvakən kavijakṣaṇaan*, yar tan kinvan de saṅ guru, jr̥mbhanam tan paṅucap lapā varəg ri harəpəA:11rn 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 magavayakəna saṅ sevaka dharma.
The meaning is as follows; ālekhyam↓55 means: do not write on the soil, do not write on the board, let alone on your body, when you serve the teacher, because there are those who are considered men with good characteristics, but constantly writing their thighs when talking with the teacher; hasitam:↓56 not to laugh in the front of the teacher, let alone to make a joke; gītam: not to sing—the manner of not claiming expertise,↓57 if it is not ordered by the teacher; jr̥mbhanam:↓58 not to express hunger and satiety in the front of the teacher; kaṇṭhāravam:↓59 not to yawn; †akadanəm† do not stretch a body and emit sounds↓60 in front of the teacher; śuddham phalarahasyam: not to talk in a selfish manner in the front of the teacher, let alone to pronounce the name “penis”; it is forbidden to do so. What is called na karotu gurumukhe, its meaning is as follows: the servant of the dharma should not do that.
Notes
↑55. ālekhyam: from Skt. ālekhya ‘writing, drawing’ (MW, s.v.), unattested in OJ. The attested Skt. word in OJ is ālekhana ‘id.’.↑56. hasitam: from Skt. hasita ‘laughing, jesting, smiling’ (MW, s.v.).
↑57. All manuscripts share the reading vijakṣaṇa instead of the more common OJ spelling vicakṣaṇa ‘(Skt) sagacious, clever, wise, versed in, familiar with, expert in’. The spelling vijaksana is found in OS texts.
↑58. The Sanskrit meaning of jr̥mbhanam ‘yawning; stretching the limbs, slackness’ (MW, s.v.) does not fit perfectly with the OJ explanation.
↑59. My conjecture kaṇṭhāravam is based on the similar aksaras of ṭa and va with da and na respectively. The meaning in Skt. is ‘roaring from the throat’ (MW, s.v. kaṇṭhīrava). The only way to make this passage make sense is to emend to paṅhvab ‘to yawn’ where the witnesses have different readings (paṅvamka msA, paṅvambha msB, paṅomka msC).
↑60. The word paṅulet is a denazalitation of maṅulet means ‘to stretch (after sleep)’, cf. OS kumuliat, MdS nguliat.
nihan ta B:18v dharmaśikṣā ṅaranya,
As follows is called the instruction of the dharma (dharma-śikṣā).
śalākāñjanam suravile paṇadantagharsādhyasta ceva, maprayāsamagama ceva masva ceva mibuḥ, kramaviduḥ ceva nervayude uddatayudena kaləm suparigrahaste.
kaliṅanya, śalākāñjanam taA:11vn pacələkan ri harəpən saṅ guru, ri harəpən astri laraṅan, suravile tan pakrala-krala yar paṅucap ṅuniveh yan pasila, tan lepana, tan pavədakan, yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ, dantagharsā, tan pasusur yan paṅucap lavan saṅ guru, adhyasta tan pahyasniṅ memen, agəṇḍiṅ kecaka, hārahataḥ tan pavaja savilah*, prayāsamāgama, tan padələan lavan astri laraṅan, ṅuniveh astri saṅ guru, mava ivak sama dagiṅ, tan paṅabhyāsa paṅan inum, ri harəpən saṅ guru, ya ika sinaṅguh dharmaśikṣā ṅaranya, kayatnakəna saṅ sevaka dharma.
The meaning is, śalākāñjanam: not to use eye-paint in front of the teacher, or in front of forbidden women. Suravile: not to open the mouth↓61 wide when one talks, let alone when one sits in sila position, not to use unguent, not to use powder, if one is in a place for the service to the teacher, let alone where his water stream springs forth, or in the pavilion for welcoming guests.↓62 Dantagharsā: not to chew a quid (susur) when you speak to the teacher. Adhyasta:↓63 without the ornaments of the performers, of those who play musical instruments, and of the kecaka dancers.↓64 Hārahataḥ: not taking a pointed lance measuring one vilah.↓65 Prayāsamāgama: not to stare at each other with a forbidden woman, let alone the wife of the teacher, not to carry civet-cats (luvak) along with prey, not to occupy oneself constantly with eating and drinking in front of the teacher. That is called the instruction of the dharma (dharma-śikṣā); it should be made the object of the attention of the servant of the dharma.
Notes
↑61. My emendation pakrala-krala is based on the word karāla, attested in OJED, from Skt. karāla ‘opening wide, having a gaping mouth and projecting teeth; formidable, dreadful’; karāladaṅṣṭra ‘having terrific teeth’.↑62. The sentence yan baturan saṅ guru, ṅuniveh mijil valaharnya panti, asvāgata kunaṅ is really hard to understand and my translation “if [one is in] a place for the service to the teacher, let alone [where] his water stream springs forth, or [in] the pavilion for welcoming [guests]” is tentative.
↑63. I consider Skt. adhyasta meaning ‘placed over, disguised, supposed’ which seems to correspond to the OJ explanation.
↑64. The word kecaka (variant: kicaka) may denote a type of dance, or dancer. See Acri (2014: 23, fn. 40) for the interpretation of this word.
↑65. The word savilah as a unit is attested in KM: hana po dene tan ahiḍep vinalərakən, riṅ rabī, anak, lavan kahula, təmbuṅən ta riṅ priṅ, savilah, yen ikaṅ kayuha, avake gitikən, yen gigire, sukune, manih tan ahiḍep, talenana hayo hasiṅsət. Cf. MdS sawilah ‘id’, Mal. bilah.
5
Footsole of the Teacher
nihan kapiṅlimanya sih saṅ paṇḍita, ri saṅ sevaka dharma, ndya ya, nihan.
As follows is the fifth affection of the scholar toward the servant of the dharma. How is it? As follows:
gurutalam pravakṣyāmi mahāyānam hyatistanti, durbage hinarsabekṣaḥ sakābhyāsa praṇamyāsīt
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 kiB:20vta, praṇamya yātah səmbahən, səmbahən ṅaranya, pituhun, kaliṅanya.
This is the foot soles of the teacher,↓66 pravakṣyāmi: I will explain the sacred virtuousness. ahāyānam hyatisṭānti those eminent ones were in the past—Buddhist, Śivaist, servant, noble man, inferior, middle, and superior, men or women. Their aim was to collect the sacred virtuousness as a book (?, vataṅ).↓67 In the first place, they were taught about the foot soless of the teacher. What is the reason? Thus: the teacher does not create misfortune. How so? The foot soles of the teacher was followed by them in the first place. Sakābhyāsa praṇamyāsīt: if you have followed the foot soles of the teacher within you, it is indeed praṇamya, i.e. the one who should be venerated properly (səmbahən). Səmbahən means: someone that should be obeyed. The meaning is:
Notes
↑66. On the concept of guru-talapakan, see chapter 10, §Foot soles of the teacher.↑67. My interpretation of vataṅ as ‘book’ is based on the occurrence of saṅ hyaṅ hayu in this clause. As I mentioned in Chapter 4, another designation of saṅ hyaṅ hayu as a title is saṅ hyaṅ vataṅ agəṅ, which most plausible means ‘the holy great book’. The word vataṅ literally means ‘1. a tree-trunk (fallen, felled), bar, piece of wood; 2. pole; a kind of lance or pike, prob. of wood or bamboo with an iron tip’ (OJED, s.v.).
anāma hīnavākyam ahi siṁharūpañ ca grahaste, gurusaṁghāsanam pritam gr̥hate namaniṁmate.
anāma tan kapaṅguh namaniṅ guru, hīnavākyam tan paṅucap saṅ hyaṅ hayu, tan upata 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.
Anāma: the name of the teacher is not obtained (i.e., not to be mentioned). Hīnavākyam: not speaking about the holy virtue,↓68 not slandering↓69 the elder teacher. Siṁharupāñ ca grahaste: you are seen to show anger toward the teacher. It does not happen like that. Saṅ guru saṁghāsanam pritam: you have to be quick: if the teacher is met on the way, or if the meeting happens in his own territory, the teacher should be revered. Also, not to speak impetuously to the teacher, let alone to precede the teacher’s steps, not being in a hurry (?, avurugan) when you take a bath, not to step in the shadow of the teacher, not seeking the refuge↓70 from the teacher, not drinking the tvak of the teacher, not smelling the food of the teacher. Do not use the utensils↓71 of the teacher, unless it is asked. One should not be careless with the wife of the teacher, children of the guru, father and the senior of the teacher, possession (pesi)↓72 of the teacher, nephew of the teacher, or the teacher’s beloved ones, and the teacher’s abandoned wife.↓73 As such is what is called the foot soles of the teacher; that should become the object of the attention of the servant of the dharma.
Notes
↑68. tan paṅucap saṅ hyaṅ hayu: the intended meaning of the author here may be that one should not speak about the holy virtue to the elder, but rather receive instructions about it from him.↑69. The reading upata in msC is noteworthy. In MdS, we also find the word upat, ngupat ‘to backbite, to slander’. The prohibition of backbiting the teacher also occurs in SMG 4.5.
↑70. I choose to normalize paṅəban into paṅhəban. However, this form is not recorded under the entry hə̄b in OJED.
↑71. My understanding of agəm-agəman is in the light of SMG 12.2, which translates this word into OS as papakaraṅan ‘utensils’. Cf. the quasi synonym gagaman ‘arm, weapon’.
↑72. I interpret pesi as possession, based on one of the meanings of esi ‘possessing’ (OJED, s.v. isi). In OS context, e.g. SKK 12.6 əsi imahna (litt. content of the house) refers to a ‘wife’.
↑73. In OJED, the word tadinan is only attested in BK 39.16 vuriniṅ kurən tadinan iṅ mahas maṅə̄ “After the husband’s departure she was abandoned to wander musing”. However, it is also attested in SS 46a tan parabi valu-valuniṅ guru, valu-valuniṅ anaknira riṅ dharma, tadinan kunaṅ.
6
Misfortune of the World (jagat-upadrava)
nihan ta kapiṅgənəpnya sih saṅ paṇḍita ri saṅ sevaka dharma, ndya ya nihan saṅ hyaṅ jagat-upadrava ṅaranya, ndya ya, nihan, hala tuməmu halanya, hayu tuməmu hayunya, viluB:22vt tuməmu vilutnya, bənər tumemu bənərnya, sukha tuməmu sukhanya, duhkha tuməmu duhkhanya, umapa karika sukha-duhkhanikaṅ rat kabaih, ya ta kita tan hana vaneh, saṅ hyaṅ trikāya maṇḍala pariśuddha, kaliṅanya, apan saṅka ri ulah śabda lavaA:14rn ambək sukha riya, sukha-duhkha təka riya, vruh pva kita saṅkaniṅ B:23r śīla mahala, saṅkanikaṅ upadrava, mataṅyan śīla rahayu, ya ta gavayakəna, yatanya tan kopadrava, nahan ta jagat-upadrava ṅaranya, kayatnakəna saṅ sevaka dharma.
This is the sixth affection of the teacher to the servant of the dharma. How is it? As follows: what is called the holy Misfortune of the World. How is it? As follows: bad meets its bad, good meets its good, crooked meets its crooked, straight meets its straight, joy meets its joy. What is indeed the condition of happiness and sorrow of all beings? It is you, not anyone else, the pure circle of three bodily domains. The meaning is: because from the action, speech, and heart is the joy, and the joy and sorrow. You know the cause of the bad conduct which is the cause of misfortune: that is why the good conduct is to be performed, so that it is not affected by the misfortune. This is what is called the world of misfortune. It should be made the object of the attention of the servant of the dharma.
7
Four Powers (cadu-śakti)
nihan ta kapiṅpitunya sih saṅ paṇḍiB:23vta, ri saṅ sevaka dharma, saṅ hyaṅ caduśakti saṅ paṇḍita ṅaranya, apa kari mataṅyan cadu-śakti ṅaranya, pat śakti ṅaranya, bisanya, ya ta pinakasañjata saṅ paṇḍita, ndya ya nihan, cakra jalakuna, cakra jalapakṣa, cakra sambharaṇa, cakra taraṅgabāhu.
There is the seventh affection of the scholar to the servant of the dharma. It is called the holy four powers (caduśakti) of the scholar.↓74 What is the reason why it is called caduśakti? The four powers mean its powers. They are used as weapons by the scholar. What are they? As follows: the formula (cakra)↓75 of jalakuna,↓76 the formula of jalapakṣa,↓77 the formula of arrangement (or: multitude?, sambharaṇa),↓78 the formula of the arm like stars (taraṅgabāhu).↓79
Notes
↑74. See chapter 11, §Four Powers of the Teacher, on the explanation of this concept in Sunda and Java.↑75. In the present context, the word cakra, which means ‘wheel’, seems to refer to a supernatural weapon. I interpret this word as ‘formula’. The Idea of this is that the cakra possessed by the teacher englobe the whole world. The same Idea seems to occur in Brahmāṇḍapurāna 124.17, where the expression cakra-paricakra seems to mean ‘to wander about’ (OJED, s.v.): kepvan ta bhaṭṭārī mahīsiki, cakra-paricakra kumuliliṅ ri paryantanikaṅ lokāloka, janaloka, tapoloka, satyaloka, brahmaloka.
↑76. The word jalakuna is not attested elsewhere, except in SMG, which is a direct transmission of SiGu. In the explanation of this term below, it refers to the power of the teacher at the edge of the bottom world, before moving up to the ocean (cakra jalapakṣa). I wonder whether the meaning of the hybrid Sanskrit-Old Javanese compound jalakuna is ‘the ancient water (ocean)’, from jala ‘water’, and kuna ‘formerly, in olden times, before’ (OJED, svv.).
↑77. From the explanation, we learn that jalapakṣa, only attested in SiGu and SMG, is the power of the scholar that causes misfortune to the spiritual practitioner in the ocean. I interpret jalapakṣa as ‘having water (ocean) as wings’.
↑78. All manuscripts read sambhirana, which is incomprehensible in a sense. The text has presumably been corrupt since the earlier transmission. The closest word which seems suitable in the present context is Skt. sambharaṇa ‘putting together, composition, arrangement’, but glosses in OJED sambarana, ‘modest, simple, not overdone, unassuming’. Another possibility is to understand it as an error of Skt. samīraṇa ‘wind’, which seems more appropriate for the corresponding weapon (cakra)
↑79. The fourth power of the scholar is taraṅgabahu, which literally means ‘having arms like stars’?. Based on the explanation in the following paragraph, we can see that the order of four powers are ascending according to the place where the power is effective, from the bottom world (under the ocean) up to the edge of the upper world. The term used for each should be understood within this conceptual framework.
nihan lvirnya, an upadrava saṅ paṇḍita,B:24r irikaṅ saṅ mānadhana, umigəl saṅ mānadhana ri patala, jalakuna paṅupadrava saṅ paṇḍita ri vəkasniṅ patala, di saṅ mānadhana, i svar pat ri saṅ mānadhana, ri patala, umigəl ta ya ri tasik, sumələm ri pusəran maṅsāgara, ya jalapakṣa paṅupadrava saṅ paṇḍita, irikaṅ samudra, patnikaṅ saṅ mānadhana, saka ri samudra, umigəl ta ya ri lvar kidul kulvan vetan, ya cakra sambharaṇa paṅupadrava saṅ paṇḍita, irikaṅ lvar kidul kulon vetan, ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetan, umigəl ta ya ri vəkasniṅ i ruhur, ya cakra taraṅgaA:15rbahu paṅupaḍrava saṅ paṇḍita, ri vəkasniṅ i ruhur, syuh gəsəṅ kapravasa ika vəkasniṅ i ruhur, de sañjata saṅ paṇḍita, i svar i luhur, makuliliṅan.
As follows are the kinds of misfortune brought by the scholar upon those who undertake spiritual practice. If the one who undertakes spiritual practice dances at the bottom, the jalakuna is the means of the scholar to cause misfortune at the edge of the bottom-world to the one who undertakes spiritual practice at the bottom. At the bottom, four are those↓80 who undertake spiritual practice in the bottom-world; they dance in the sea, diving in the whirlpool of the ocean. Jalapakṣa is the means of the scholar to cause misfortune to the ocean. Four among those who undertake spiritual practice from the ocean, they dance in the north, south, west, and east. The cakra sambharaṇa is the means to cause misfortune of the scholar to the north, south, east, and west. Those who undertake spiritual practice dance at the edge of the upper part: the formula taraṅgabahu is the means of the scholar to cause misfortune to the edge of the upper part. The edge of the upper part is vanished, burnt, conquered by the weapon of the learned master—below, above,↓81 and all around horizontally.
Notes
↑80. i svar pat ri saṅ mānadhana, ri patalapala: the phrase is dubious. Does pat go along with ri saṅ manādhana or with svar? I prefer the first option, since we have an evident parallel in the following sentence: patnikaṅ saṅ manādhana and patniṅ saṅ mānadhana. The number four seems to imply the four directions (lvar kidul kulvan vetan) occupied by saṅ manādhana, not only in the middle world, but also in the bottom and upper world.↑81. Here we have luhur along with ruhur. Zoetmulder notes that luhur occurs along with ruhur in later texts such as Koravāśrama, Tantu Paṅgəlaran, and Pārthayajña, but in kiduṅs, we find luhur exclusively (OJED, s.v. luhur).
nihan lvirnika saṅ hyaṅ caduśakti pinakasañjata saṅ paṇḍita, pəpək pənuh ikaṅ bhuvana, di deśāntara de saṅjata, kaliṅanya, yatna molah, yatna mañabda, yatna māmbək, ya ta mataṅyan tar kopadrava, ya ta sinaṅguh saṅ hyaṅ cadu-śakti, ya vəkasnika saṅ paṇḍita, yatnakəna saṅ sevaka dharma.
As follows are the kinds of the four powers that serve as a weapon of the scholar. The world and the whole universe are filled by weapons. The meaning is: be diligent in action, be diligent in speaking, be diligent in breathing, in order not to be affected by misfortune. It is what is called the holy four powers, that is the instruction of the scholar, that should be made the object of the attention of the servant of the dharma.
8
Three Pacifying Bodily Domains
ndah nihan arthya yuktiniṅ vuvusakənaṅ vvaṅ kadi kita, vvaṅ tuməkakən ikaṅ saṅ mahyun vruh hyaṅA:15vnika goravanika, saṅ hyaṅ dharmaviśeṣa, mvaṅ mūla patiniṅ janma samaṅke,C:15r mataṅyan umaṅguhakən saṅ hyaṅ ratnopadeśa, saka ri hyaṅ matuha, hana saṅ hyaṅ trikāyopaśānta ṅaranya, ya prihən kayatnakəna təmən, apan sira mūla hala lavan hayu, sukha-duhkhanikaṅ janma samaṅke, anvan ta kitaṅ vvaṅ pinaten sinəmpal, rinampas dinval rāmanya, renanya, sinuvar kadaṅnya, kahava-hava rāmanya ri thāni, apa dumehnya maṅkana, tar prayatna ri kagaveyanika saṅ hyaṅ triB:26vkāya paśānta, kaliṅanya, tar karaṇanya, maṅguh ikaṅ pāpa saṅsāra magəṅ ika ta, maṅkana kapva pukulun, kopadrava denika, saṅ hyaṅ trikāya paśānta C:15v kapva kaṅ janma mataṅyan tar pahiṅan gəṅniṅ upadrava riṅ rat, nyāpan tahan kva liṅanta.
Here, as follows would be the true meaning of what I will tell to a man like you, a man who causes the realization of the one who wishes to know his gods and their high value, the holy supreme dharma, and the beginning and the end of the current human life. That is the reason why one obtains the holy doctrine of the jewel (ratnopadeśa) originating from the reverend elders. There are what are called the three pacified bodily acts. You should be striving for them and should really pay attention to them,↓82 for those are the origin of the bad and good, joy and sorrow of the current human life. You see people who are killed, beheaded; their father and mother are plundered and sold, their relatives are enslaved, their fathers are dragged into fields. What is the reason for this? The lack of diligence in practicing the holy three pacified bodily acts. The meaning is: without practicing it, they obtained sin and great misery. If you would speak like this: “Just in the same way, o Sir, they are affected by misfortune from that, the holy pacified bodily acts indeed … the life/humans, that is why there is limitless pain, and misfortune in the world”. Likewise indeed, sir, you are affected by misfortune from it. When the holy pacified bodily acts are possessed by the humans, that is the reason why they are not affected (pahiṅan) by the great misfortune in his world. Those words are probably what I would say to you.
Notes
↑82. My emendation is based on the occurrence of sukha-duhkhanikaṅ janma samaṅke in the same paragraph, a phrase that is an equivalent of mūla patiniṅ janma samaṅke.nihan ta kami mavarahakəna ri kita, hana jñāna paśānta, karma paśānta, śabda paśānta, jñāna pasanta, ṅaranya, ambək rahayu, tan kira-kira riṅ rat mvaṅ tan padadyakəna duhkhaniṅ len, ṅuniveh tan padadyakəna harohara ri bhuvana, ya ta sinaṅguh jñāna paśānta, ṅaranya, karma paśānta ṅaranya, ulah yogya, ulah rahayu, ulah yukti, tan A:16v paḍaṇḍakara taB:27vn padadyakəna pahalaniṅ rat, ya sinaṅguh karma paśānta ṅaranya, śabda paśānta ṅaranya, śabda rahayu enak karəṅə̄ C:16r deniṅ rat, tan padadyakəna pati-duhkhaniṅ len, ṅuniveh ry avaknya, ya śabda paśānta ṅaranya, tri ṅaraniṅ təlu, ulah paśānta maṅdadyakən enak ambəknikaṅ rat, yan kagəgə denira, tan kopadrava ikaṅ janma vvaṅ yan maṅkana.
I would say to you as follows: there is what is called pacified thought, pacified act, pacified speech. The pacified thought means a good mind, not plotting against people and not causing the sorrow of other people, let alone not causing chaos in the world. That is what is called pacified thought. The pacified act means the proper deeds, good deeds, correct deeds, not chastising and not causing harm to people. That is what is called the pacified act. The pacified speech means good words that are pleasant to hear by the people, not causing the extreme sorrow of other people, especially with one’s words. That is called pacified speech. Tri means the three: the pacified act is to make people’s mind at ease. If it is held fast by him, those who are born as humans will not be affected by misfortune, if it is so.
ri sədəṅnya kagəgə halanira, halanira ṅaranya, ikaṅ tri-mala, tri-mala, ṅaranya, tri-duṣṭa, nihan lvirnya, ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, ñāna duṣṭa ṅaranya, ambək kumira-kirakən ri paḍanya janma, ṅahanakən A:17r laraniṅ len, madadyakən haroharaniṅ bhuvana, ya ta sinaṅguh ñāna duṣṭa ṅaranya, karma duṣṭa ṅaranya, ulah tar yogya, ulah mahala,C:16v ulah tar yukti, maṅdadyakən haroharaniṅ bhuvana, ṅuniveh maṅdadyakən duhkha pati ri paḍanya janma, ndah lvirnya, amaliṅ, anumpu, aṅracun, aṅabhicāri, mahabət, anurāga, mraṅ vvaṅ tan paḍvasa, savetniṅ harəpnya drabya sukha, ya sinaṅguh karma duṣṭa, śabda dusta ṅaranya, śabda tan enak karəṅə̄, maṅdadyakən durbala, ri paḍanya janma, lvirnya, amisuh atimburu*, anaṅguh naraka, īrṣya ri paḍanya janma, aA:17vnaṅguh nəluh tar nəluh, anaṅguh maliṅ tar maliṅ, anaṅguh musuh tar musuh, anaṅguh duṣṭa di saṅ sādhu, vākcapala vākpārusya, ya sinaṅguh śabda duṣṭa ṅaranya, ya sinaṅguh trimala ṅaranya, ñana duṣṭa pva pinakāmbəkniṅ vvaṅ, karma duṣṭa pva pinakolahniṅ vvaṅ, śabda duṣṭa pva pinakaśabdaniṅ vvaṅ, byakta katəmpuhaniṅ jagat upadrava.
When one holds fast to his badness, his badness is called the three defects (tri-mala).↓83 Three defects means three evils. As follows are their appearances: evil mind, evil act, evil speech. The evil mind means a mind plotting against fellow human beings, causing the suffering of others, and↓84 creating disturbance for the world. That is called the evil mind. The evil act means improper acts, bad acts, and incorrect acts, causing disturbance for the world, let alone causing the sorrow and death of his fellow human beings. Here are their kinds: stealing, plundering, poisoning, using black magic, striking, using mantras for invincibility,↓85 striking innocent peoples, because of his wish to obtain wealth and pleasure. Those are regarded as evil acts. The evil speech means the words that are not pleasant to be heard, causing confusion to his fellow human beings, such as abusing, being envious,↓86 speaking evil, envy for his fellow human beings, calling black magicians those who do not use black magic, accusing of stealing those who do not steal, calling enemies those who are not enemies, calling evil the holy man, as well as using uncontrolled speech and harsh speech. Those are regarded as evil speech. Those are regarded as the three defects. When the evil mind serves as the men’s mind, evil act serves as the men’s act, and evil speech serves as the men’s speech, the misfortune of the world clearly strikes.
Notes
↑83. It should be noted that the concept of tri-mala in this text is different from the tri-mala that we find in the Buddhist text Jinārthiprakr̥ti. In the latter, the elements of tri-mala are wealth (artha), passion (kāma), and speech (śabda) (Cf. Schoterman and Teeuw 1985).↑84. msA reflects an eye-skip of the akṣara l, so it reads ṅahanakən lan maṅdadyakən instead of ṅahanakən laraniṅ len.
↑85. Zoetmulder defines anurāga as ‘(Skt. attachment, affection, love, passion) benevolent, kindly disposed, endearing, attractive’. In the negative context as we expected, I render it as a practice of black magic using a formula for ‘invincibility’, following the modern sense of kanuragan as ‘invincibility’ (applied to the context of psycho-physical practices of Javanese martial arts).
↑86. I retain the reading atimburu in msA and msC instead of normalizing it to akimburu and considering the first as a West Javanese variant of spelling. Cf. OS ;& MdS timburu.
mapa saṅ upadrava ṅaranya, lvirnya, kady aṅganiṅ vuta tuli, vuḍug, vikət, kəkəṅ, vuṅkuk, səkəl, vuta salaya*, salvir vikāraniṅ avak rūpanya, ṅuniveh taṅ kərəṅan*, sakvehniṅ bhīmarūpa, ya pāpa ṅaranya, mana pāA:18rpa ginavayakənya taṅ ñāna duṣṭa, karma duṣṭa, śabda duṣṭa, kady aṅganiṅ maliṅ, ahabət, ṅaracun, anəluh, ika ginavayakənya, mati pva kita C:17v təmahan tətək ulər, vəḍit, lintah, lakay, hiris pvah, lakay əlur, salvirniṅ janma kinaririsan, ya sinaṅguh pāpa ṅaranya, tipniṅ kavah ṅaranya, ya salaha, ilagana təmən teka saṅ paṇḍita, aparan ya gavayakəna.
How is the one who has misfortune called? His appearances are, for instance, blind, deaf, leper, with a scar (vikət), stiff handed, hunchback, out of breath (?, səkəl),↓87 suffering from monocular blindness;↓88 all types of body diseases are his appearances, let alone stiff body (?, kərəṅan),↓89 all kinds of deformed bodies—those are the miserable conditions (pāpa). The reason why those miserable conditions affect him is that evil thoughts, evil acts, evil speech are performed by him, like stealing, striking, poisoning, using black magic. Those are performed by him. When you die, you will become a centipede (?, tətək), a caterpillar, a small snake (vəḍit), a leech, a worm (?, lakay), a leatherleaf slug,↓90 a worm əlur; all kinds of horrible creatures,↓91 those are regarded as the punishment, that is the right order of the cauldron. Those would be the post-mortem transformations.↓92 They should be really avoided by the scholar. Then, what should be performed by him?
Notes
↑87. In OJED, səkəl means ‘(deep) sadness, sorrow, heartache’. It is often related to the heart. In this passage, it clearly refers to a kind of physical disease. I interpret it as ‘out of breath, asthma’. Cf. MdS seueul ‘have a pain or tight feeling in the stomach’.↑88. The compound vuta salaya is not recorded in OJED; however, its meaning is quite clear, i.e., blind in one eye’, from vuta ‘blind’, and salaya ‘different one from the other, not forming a pair, at one side, at the other side, opposite, adversary, pendant, match’ (OJED, s.v. salaya).
↑89. kərəṅan: cf. MdS kereng ‘stiff (eg. of a lock, spring of a watch); gruff, grumpy, surly, aloof, standoffish, inflexible, rigid; pakereng-kereng treat one another gruffly, each stick (keep) rigidly on each other’s point; pakerengan s.m.’.
↑90. My translation of ‘leatherleaf slug’ is based on the meaning of limus sakərət in OS & MdS. It is interesting to note that the Sundanese word limus sakeureut ‘a slice of mango’ is the exact equivalent of OJ hiris pvah ‘sliced mango’. This denomination is based on the appearance of the animal like a slice of mango. However, Zoetmulder glosses hiris pvah (OJED, s.v.) as a kind of small worm like a leech, and he did not interpret the word literally.
↑91. This list of disgusting animals, which are often used as a consequence of reincarnation for those with bad karma, is very common in OJ texts. Cf. TK 63.2; TJñ 20; Kuñj 63; DhP 248.1–2.
↑92. I interpret the OJ salah as ‘transformation’, as suggested in OJED (s.v. salah) ‘changing into something different’.
Om saṅ hyaṅ trikāyopaśānta B:31r atah ika abhyāsanta, mvaṅ lagi-laginta, apan maṅke hələm-hələmniṅ hələm, saṅ hyaṅ trikāyopaśānta atah ika gəgənta,A:18v ya ta pinakaparahu, pinakabahitra, pinakabanava, makaparahu ñāna paśānta, makabanava karma paśānta, makabahitra śabda paśānta, sira ta saṅ sādhu jāti ṅaranira, sira saṅ B:31v yogīśvara C:18r ṅaranira, sira saṅ paṇḍita, saṅ viku ṅaranira, mapa ruktinika, livat ta ya pinakapariṇāma de saṅ paṇḍita.
Om! The holy three pacified bodily acts indeed are that which you should be continuously performing and repeatedly practicing. For now and in the future’s future, the holy three pacified bodily acts indeed are what should be held fast by you. They serve as a boat, they serve as an ark, and they serve as a ship. The pacified thought serves as the boat, the pacified act serves as the ship, the pacified speech serves as the ark. He is what is called the real holy man, he is what is called the lord among yogins, he is the scholar, and the hermit. What is the explanation for it? What caused the transformation in the cycle of rebirth is passed over by the scholar.
9
Ten Defilements (daśa-kleśa)
ndah nihan yuktinya,
As follow is the explanation:
This condition of defilement and sin having disappeared, and those who are afflicted having disappeared, They do great meritorious conduct.
kaliṅanya, vənaṅa ta śumuddhakən taṅ daśa-kleśa, yar dataṅ ri B:32r kita, nyaṅ doṣa, moha, drəmba, lobha, mātsarya, abhimāna, mūrkha,A:19r kuhaka, *sambhinnapralāpa, peśuna.
The meaning is: it should be able to purify ten defilements (daśa-kleśa),↓93 if they arrive to you, that is vice (doṣa), ignorance (moha), greed (drəmba), cupidity (lobha), jealousy (mātsarya), arrogance (abhimāna), stupidity (mūrkha), cheat (kuhaka), idle talk (sambhinna-pralāpa),↓94 calumny (peśuna).↓95
Notes
↑93. It is rather surprising that the term daśa-kleśa and its individual items are hardly found in Old Javanese sources, except in the Saṅ Hyaṅ Kamahāyānikan Śaiva, while this concept is remarkably well documented in OS sources. Cf. KavPaṅ 105; KaKat 379; KaPañ 325 & 525; PR 43r. However some of the ten elements constituting the daśa-kleśa appear in Vr̥h 34 ya ta mataṅyan tumuvuh ikaṅ rāga, moha, drəmbha, lobha, mātsarya, prihati, lapa, vələkaṅ, panasbhāran, maṅkana svabhāvanikaṅ janma kabeh.↑94. The term sambhinna-pralāpa is not attested in the OJ corpus at my disposal. This term, together with pésuna (calumny), occurs as one of the two elements of daśa-kuśala in the Sanskrit Buddhist text Dharmasaṁgraha.
↑95. This chapter contains the concept of daśa-mala. See chapter 10, §Ten Stains and Defilements for a detailed analysis.
kaliṅanya, doṣa ṅaranya, puji-puji sukha, puji-puji vihikan, puji-puji vīrya, ya sinaṅguh doṣa ṅaranya, moha ṅaranya, tan pagavaya sih ri paḍanya janma, drəmba ṅaranya, jənək iṅ paṅan inum bvat turu, tan akiṅkin hitāvasānaniṅ janma, ya drəmba ṅaranya, lobha ṅaranya, kveh ulah tar sopacara, ya lobha ṅaranya, mātsarya ṅaranya, *timburu manon rahayu, abhimāna ṅaranya, bari ya tamtam, mūrkha ṅaranya, tar tolih ri viśeṣaniṅ janma, kuhaka ṅaranya, aṅaku-aku riṅ guṇa, sambhinnapralāpa ṅaranya, aṅayam-ayam dr̥byaniṅ adr̥bya, mvaṅ sukhaniṅ asukha, peśuna ṅaraC:19rnya, bvat maṅjərum, ya ta sinaṅguh daśa-kleśa ṅaranya, babadan hilaṅakəna, ikaṅ kleśa maṅkana.
The meaning is: the vice (doṣa) means deeming oneself superior in happiness, deeming oneself superior in knowledge, deeming oneself superior in power. That is considered the vice. Ignorance (moha) means not having affection toward fellow human beings. Addicted to eating, drinking, and continuously sleeping, not exerting to obtain the blessed ending of human beings, that is called greed (drəmba). Cupidity (lobha) means a lot of actions are not in accordance with etiquettes. Jealousy (mātsarya) means being jealous to see the well-being of others. Arrogance (abhimāna) means one focuses oneself in making light of something. Stupidity (mūrkha) means to ignore the excellent qualities of humans. Cheat (kuhaka) means to claim the qualities. Idle talk (sambhinnapralāpa) means continuously thinking about the wealth of the rich and the happiness of the happy. Calumny (peśuna) means to deceive continuously. Those are what are called ten defilements (daśa-kleśa). Such defilements should be cleaned and destroyed.
10
Ten Stains
vigataḥ sarvaduhkhinaḥ, vənaṅa kari kita sami bataṅ mārakarma, yar dataṅ ri kita, mārakarma, ṅaranya, supta, bhaya, tandrī, kleda, lajjā, rāga strī, paradāra, bhakṣa-bhojana, kuṭilaviveka, matta.
Vigataḥ sarvaduhkhinaḥ (those who are afflicted having disappeared). Would you have the same probability of misfortune (mārakarma), if it comes to you? Misfortune means sleep (supta), fear (bhaya), laziness (tandrī), irresolution (kleda), shame (lajjā),↓96 lust for women (rāgastrī), adultery (paradāra), eating of food (bhakṣabhojana),↓97 dishonest consideration (kuṭilaviveka), madness (məta).
Notes
↑96. The scribes of West Javanese manuscripts tend to use spelling variants for words that I normalize into lajjā, namely lajñā and laña. This tendency occurs especially on the consonant /d/, /j/, /ñ/, and the cluster /jñ/. To illustrate, the word ajñana can be spelled adñana, ajñana, or añana.↑97. The word bhakṣabhojana ‘eating the food’ is not attested in OJED. A parallel passage in the Ślokāntara contains bhakṣabhuvana, which is explained in the commentary as bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ bhakṣabhuvana “bhakṣabhuvana means one who torments his fellow-beings. He cheats good men. He indulges in excesses of eating and drinking. He is proud in speech…” (cf. Sharada Rani 1957: 119)
kaliṅanya, supta ṅaranya, bvat turu, katuron tumakonakəna kaṅ hayu, mvaṅ viśeṣaniṅ janmanya, katuron ta gumavayakəna enak ambək, mvaṅ mujarakna hayu ri paḍanya janma, bhaya ṅaranya, vədi tumakonakən hitāvasānaniṅ janma, vədi sevaka ri tuhaA:20rnya, vədi ri ujar rahayu, tandrī ṅaranya, luhya tuC:19vmakonakəna puṅguṅnya, luhya gumavay enak ambək, mvaṅ mujarakna hayu, ya tandrī ṅaranya, kleda ṅaranya, jrih gumavayakna enak ambək, jrih tumakonakəna hitāvasānaniṅ janma, lajjā ṅaranya, eraṅ-eraṅ tumakonakəna kapuṅguṅnya, eraṅ sevaka ri tuhanya, eraṅ sevaka deniṅ sukhanya, rāgastrī ṅaranya, viṣaya harəp maṅrabi, mvaṅ harəp sukha, paradāra ṅaranya, ṅalap estri laraṅan, bhakṣabhojana* ṅaranya, dr̥pta maṅanuṅgalakən kinabelan, kuṭila viveka ṅaranya, A:20vhələm gumavayakəna inak ambək mvaṅ mujarakəna hayu ri paḍanya janma, matta ṅaranya, avərə deniṅ sukhanya, avərə deniṅ prajñānya, avərə deniṅ paṅavruhnya, averə deniṅ guṇanya, ya matta ṅaranya, babadan hilaṅakəna ikaṅ ambək yan maṅkana denta.
The meaning is: sleep (supta) is continuously sleeping, falling asleep when asking about the goodness, and of his excellent qualities as a human, falling asleep when causing enjoyment, also when speaking of goodness to fellow human beings. Fear (bhaya) means being afraid to ask about the blessed ending of human beings, being afraid to render service to his teachers, being afraid to speak of goodness. Laziness (tandrī) means being lazy to ask about his ignorance, being lazy to cause enjoyment, and to speak of goodness. It is called laziness. Irresolution (kleda) means being hesitant to cause enjoyment and being hesitant to ask about the blessed ending of human beings. Shame (lajjā) means embarrassed to ask about his own ignorance, embarrassed to render service to his teacher, embarrassed to render service out of his happiness. Lust of women (rāgastrī) means being keen on desiring to have a wife and desiring happiness. Adultery (paradāra) means to steal a forbidden woman. Eating the food (bhakṣabhojāna) means being mad to have for oneself what one’s fond of (i.e. food). Dishonest consideration (kuṭilaviveka) means to postpone to cause the enjoyment and to talk the goodness to the fellow human beings. Madness (məta) means to be intoxicated by his happiness, intoxicated by his wisdom, intoxicated by his knowledge, intoxicated by his qualities. That is called madness. If the mind is like that, it should be cleaned↓98 and neutralized by you.
Notes
↑98. In OJED, babadan means ‘a clearing’ (OJED, s.v. babad), but I consider it as a passive irrealis from babad.- Slo 84j.2: nihan ambək daśa-mala ṅa, tan yogya ulahakna, lvirnya, tandrī, kleda, ləja, kuhaka, metraya, məgata, rāga strī, kuṭila, bhakṣabhuvana, [kimburu]. tandrī ṅa vvaṅ suṅkanān, ləson baləbəh səmpənəh adoh iṅ rahayu, aṅhiṅ hala juga kaharəpnya. kleda ṅa ambək aṅələmələm, meraṅan mariṅ harəp, tan katəkan pinakṣanya. ləja ṅa ambək tamah, agə̄ṅ tṛṣṇā, agə̄ṅ lulut asih, mariṅ hala. kuṭila ṅa parachidra, pesta peda riṅ kavəlas asih, pramāda pracale, nor ana vvaṅ den keriṅi. kuhaka ṅa ambək krodha, agə̄ṅ runtik, capalaśabda, baṅgaporaka. metraya ṅa bisāgave ujar mahala, sikaradumikara, vivikiviveka, sapa kadi sira, botārṣā rabiniṅ arabi, tan hana ulahnya rahayu, yan mətu śabdanyārūm amanis aṅhiṅ hala ri daləm, tan papilih buddhi cavuh, kāla ri hatinya, purikan. rāgastrī ṅa bahud lañji vavadonən, rambaṅ panon, bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ. kimburu ṅa aṅhiṅ gavene akiryakirya drəveniṅ vvaṅ sādhu, tan papilih, nor kadaṅ sānak mitra, yata memet drəveniṅ saṅ viku. maṅkana kramaniṅ daśa-mala, tan rahayu. Cf. also SMG 6.3.
11
Ten Perfections (daśa-pāramita)
kurvanti kr̥tāyām dharma, gavayakəna sakagavayan saṅ hyaṅ dharma, lvirnya ta nihan, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, karuṇā, muditā, metrī, upekṣā.
They perform ... the dharma. Do all the works regarding the holy dharma. Their kinds are as follows: donation (dāna), morality (śīla), forbearance (kṣānti), strength (vīrya), meditation (dhyāna), wisdom (prajñā), compassion (karuṇā), sympathy (mudita), friendship (metrī), endurance (upekṣā).↓99
Notes
↑99. Although not explicitly stated, the concept referred to in this chapter refers to the ten perfections (daśa-pāramita), which is strongly Buddhist in flavour. This concept is found in Kamahāyānikan Advayasādhana (KAS 10.17) and Jinārthiprakr̥ti (JP 3). In KAS, the daśa-pāramita is divided into two parts, namely catur-pāramita and ṣaṭ-pāramita. See chapter 10, §Borrowing Buddhist Doctrines.- AS 10§17: ikaṅ metrī karuṇā muditā upekṣā, ya tikā sinaṅguh caturpāramitā ṅaranya. papupulni caturpāramitā mvaṅ ṣaṭpāramitā, lvirnya: dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, metrī, karuṇā, muditā, upekṣā. ya tikā sinaṅguh daśa-pāramitā ṅaranya, ya tikā matattva pañca-devī. Cf. SMG 27.1.
kaliṅanya, dāna ṅaranya, mere enak ambək di paḍanya janma, śīla ṅaranya,B:35r vihikan aṅalap kasor, kṣānti ṅaranya, viA:21rhikan anupakṣama, vīrya ṅaranya, utsāha ri kagavayaniṅ hayu, tambəhana hayunya muvah, dhyāna ṅaranya, umiṅətakən antaraniṅ paramārtha, prajñā ṅaranya, utsāha ri kahilaṅaniṅ daśa-kleśa ri śarīranya, karuṇā ṅaranya, larāmbəknyāmaṅguhakən duhkhaniṅ len, muditā ṅaranya, tar kepvan masukha riṅ len, metrī ṅaranya, vruh gumavayakəna *nimittaniṁ dadi inak ambhəknikaṅ len, upekṣā ṅaranya, tar grah iri hala hayu.
The meaning is: donation means to give enjoyment to fellow human beings. Morality (śīla) means understanding how to take a humble attitude. Calmness (kṣānti) means understanding to be forbearing. Strength (vīrya) means to exert oneself to the good deeds; its goodness should be increased further. Meditation (dhyāna) means to consider attentively the sense of the highest truth. Wisdom (prajñā) means to exert oneself to annihilate the ten defilements in himself. Compassion (karuṇā) means his heart is in pain when finding the sorrow of other people. Sympathy (muditā) means not being perplexed to make other people happy. Friendship (metrī) means knowing how to cause the enjoyment of other people.↓100 Endurance (upekṣā) means not painful toward the good and bad.
Notes
↑100. The literal translation is “friendship means knowing how to cause the ground for the coming into effect of the enjoyment of other people”.12
Ten Grounds (daśa-bhūmi)
kurvanti kuśalam mahat, gavayakəna taṅ kuśala viśeṣa, kuśala viśeṣa ṅaranya,B:36r asih bhakti prayatna, gorava duga-duga, śānta karuṇa ika, anumoda, anumāna, ālambana atvaṅ, ya ta sinaṅguh daśa-bhūmi ṅaranya, abhyāsa lagi-lagi saṅ paṇḍita, ikaṅ ambək maṅkana.
Kurvanti kuśalamahat (They do great meritorious conduct). The excellent meritorious conduct shall be done. The excellent meritorious conduct means love (asih), devotion (bhakti), persevering effort (prayatna), respectability (gorava), honesty (duga-duga), calmness (śānta), compassion (karuṇa), consideration (anumāna), sympathy (anumoda), respectful mutual dependence (ālambana atvaṅ). Those are called ten grounds (daśabhūmi). The scholar constantly practices such attitudes.
13
Origins of Sorrow
ndah nihan kayatnakəna saṅ sevaka dharma, marapvan tar kəna riṅC:21r upadrava, jagat gatiB:36vsaṅsāra, hana saṅ hyaṅ trikāyopaśānta, śabda paśānta, ulah paśānta, ambək paśānta, ya rakṣa pahayu juga, marapvan tar kəna saṅka ri duhkha, kaliṅanya, duhkha saṅka ri bhuta, duhkha saṅka ri devata, duhkha saṅka ri śarīra.
As follows is what should be made an object of attention by the servant of the law, in order to not be affected by the misfortune of the world and a painful rebirth. There are the pacified: pacified speech, pacified act, pacified mind. Guard the goodness only, in order to not be affected by the causes of sorrow, that is to say: the sorrow from the elements, the sorrow from the gods, the sorrow from oneself.
kaliṅanya, yan kita kəna ku na upadrava, ku na pañca-mahabuta, pati disaB:37rntok 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, ya duka saṅka ri devata ma ṅaranya, tajamC:21v səkət, nirisan, riət hulu, sakit mata, jaB:37vroṅən, sumbilaṅən, buyan, mədu, panas tiris, lara hati, ya duka saṅka ri devata ṅaranya, ya duka sarira ṅaranya, pecak, beṅo, sombeṅ, buntuṅ, buta tuli, beaṅ, rumpuṅ, tugəl, ya duka sarira ṅaranya, ya duka kunaṅ tribvana ma ṅaranya, hulun, pahuma,A:22v pañadap, pañavah, pavataṅan, diB:38rpisuku, dipitaṅan, mo visesa di huripnya, di bənaṅnya, di gunanya, ya duka kunaṅ tribvana ṅaranya, ya duka kunaṅ bvanaloka ma ṅaranya, kahuruan dayəh, buruṅ tahun, eleh dayəh, eleh ku sasaladC:22r, laru salah masa, sarba satva ñarak, sarba pala tan pavvah, ya duka saṅka ri bvanaloka ṅaranya.
The meaning is: if you are affected by the misfortune, by five gross elements, died from being bitten by the snake, being struck by lightning, bitten by the crocodile, crushed by branches, devoured by the tiger, death on the battle, intercepted, beaten up, died of falling from the trees, plundered, died by being strangled with the cord, all kind of weapon which cause the death in the battle, they are the sorrow from the elements. What it is called the sorrow from the gods are: diarrhea (tajam) and dysentery (səkət), cold shivers, headache, sore eyes, jaroṅ-like disease,↓101 sumbilaṅ-like disease,↓102 mad (? epilepsy), abdominal distension, fever, liver disease. Those are what is called the sorrow from the gods. The sorrow from oneself are: monocular blindness, cleft lip, crippled, blind and deaf, rash (beaṅ),↓103 cut (off ears?, rumpuṅ), cut off. Those are called the sorrow of the body. As for what is called the sorrow of the three worlds : servants, dry rice-field peasants, tappers, wet rice-field peasants, vataṅan workers (pavataṅan ?),↓104 are used as feet, are used as hands, do not have anything special in their life, in their creations, in their qualities. That is called the sorrow of the three worlds. As for what is called the sorrow of the natural world wide are: settlements are on fire, crop failure, settlements are worsted, they are defeated by the epidemic, flying white ants appear in the wrong season, every kind of animal scattered dies (ñarak),↓105 all the fruit trees not to bear fruits. Those are called the sorrow of the world.
Notes
↑101. In MdS, jarong designates ‘n. (common name for various) types of shrub, Barleria cristata L., etc. (used for living hedges)’, but in OJ it means ‘a kind of boat (prau)’ (OJED, s.v. jaroṅ). The meaning from MdS is more suitable in this context. However, I cannot interpret what kind of disease that is referred to by the term jaroṅən.↑102. In MdS, the word sumbilang refers to the eeltail catfish whose tails are elongated in an eel-like fashion. Cf. Mal. ikan sembilang. Danadibrata (2006, s.v. sumbilangeun) denotes sumbilangeun as ‘nyeri cecelekitan di jero parindikan’ (a sudden pain sensation [like those of a prick with a needle in the abdomen]).
↑103. The word beaṅ is not found in MdS. Cf. OJ vyaṅ ‘reddish’, also Mal. biang keringat ‘ruam (bintik-bintik merah pada kulit) (red warts on the skin)’.
↑104. I wonder whether the word pavataṅan is derived from vataṅan ‘a certain part of the kraton (palace)’, i.e, the person who works in the palace?
↑105. In OS, this word ñarak is only attested in SMG in the same context as we have here. The word ñarak is also not recorded MdS. However, añarak means ‘to drink’ in OJ, which does not fit the context. My interpretation is based on the relation of the base word sarak with Mal. serak ‘scattered in disorder’.
maB:38vna duka ku ulahta, ku sabdanta, ku ambəkta, ṅahanakən ulah dusta, sabda dusta, ambək dusta, mapa ta kaliṅaniṅ sabda dusta, ñumpah-madahkən, ṅajak ṅapus, mariṅkavut, ṅaduA:23rduh, nəluh, ṅupat guru, capala sabda, gasoṅ tan pakarana, ya sabda dusta ṅaranya, ulah dusta ṅaranya, namB:39rpar, mərəp, ṅadədəl, nəvək, notok, mokol, sakvehniṅ ləkas taṅan, ya ulah dusta ṅaranya, ambək dusta ṅaranya, ṅaracun, mijahətan, hiri payogya, di padanya janma, ya ambəC:22vk dusta ṅaranya, ya saṅkaniṅ duka ku ulahta, ku sabdata, ku ambəkta.
The cause of being sorrow is by your act, by your speech, by your mind; doing evil acts, evil speech, evil mind. What is the meaning of the evil speeches? Condemning furiously, lamenting, deceiving, being angry all the time, disapproving, bewitching, backbiting, challenging, rude speech, scolding without reason, they are called the evil speeches. What are called evil acts: slapping, punching, pushing, stabbing, clasping, all kinds of hand actions, they are called the evil acts. What are called evil minds: poisoning, offending, being envious of what is right for fellow humans, they are called evil minds. The origin of sorrow is by your acts, by your speeches, by your minds.
kita yan avədi ri upaB:39vdrava, ulahakən śabda paśānta ṅaranya, ulah paśānta, ambək paśānta, ya ta kayatnakəna saṅ sevaka dharma, marapvan tan vinigraha, śabda paśānta ṅaranya, śabda menak, śabda rahayu, śabda A:23v manohara, śabda madavā, śabda manis arum, ya śabda paśānta ṅaranya, 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, ambək paśānta ṅaranya, hayva daṇḍakara, hiri payogya, ri paḍanya C:23r janma, hayva B:40v jahət ambək, ṅahanakən ambək menak, ambək heraṅ, ambek rahayu, ya ambək paśānta ṅaranya, yan karasa ikaṅ paśānta, kahanakən sakāya-kāyikadharma, yan tan karasa ikaṅ paśānta, ambək duṣṭa ṅaranya yan maṅkana.
If you are afraid of misfortune, do what is called the pacified speech, pacified act, pacified mind, that should be made an object of attention by you, the servant of the law, so that you are not disfavoured. The pacified speeches means a pleasant speech, good speech, heart-stealing speech, sweet speech, sweet and fragrant speech. Those are called the pacified speeches. The pacified acts means pleasant acts, good acts. Do not be deceitful, do not compete in the good-bad actions. Hands with all fingers, they are closing together when speaking to the elders. Those are called pacified acts. What is called the pacified minds: do not give punishment, being envious of what is right for fellow humans, do not have a deceitful mind, while setting to work a pleasant mind, a clear mind, a good mind instead. Those are called the pacified mind. The pacified is experienced, when the dharma is performed with great effort. When the pacified is not experienced, then the evil minds takes over. Thus was the lesson of the scholar called the doctrine of the teacher (śikṣā guru). That is the reason why the servant of the dharma should dedicate himself to it.
colophon
iti śikṣā guru ṅaranira.
[... Ckavivekan B
kaviven Akabyavasthānikaṅ em.
kabyaṁvasṭanikaṁ Akabyavas·tanika Btrikāya maṇḍala norm.
trakayamandala Atrikaya man·dala Bṅaranya B
ṅa Akveki em.
kvaki Akvakiṅ Byan kva em.
yekva Ayekvaṁ Bmalina norm.
malina: Amaṁline Bhr̥dayanta em.
pr̥ḍayanta Aprədayan·ta Bprih em.
praḥ Aprəh Bhetuniṅ em.
hentaniṁ Ahentuniṁ Bmanəmvakən B
manimvakən Aambəkta norm.
Ambhəkta BAmbhakta Akapaṅguhnikaṅ norm.
kapaguḥnikaṁ A Bmaṅkana A B
...]kana Cśabdanta norm.
sabdata A Bsabḍanta Chayunta em.
hayuta A B Cya ta C
om. A Bmadyus-dyus A
ḍyas·ḍyas· Bmaḍyas· Ckasvabhāvaniṅ em.
kasvambhavaniṁ A B Clvirniṅ A C
lvarniṁ Bkinavruhan A C
kinavraḥhan· Btan paprameya* ri A
tan paprameyani Btala prameyaniṁ Csarveṣṭa em.
ṣavesṭaṭā Aṣavesṭa Bṣavesṭa ṭā Cyogya C
yvagya Agyapa Bsarveṣṭa norm.
ṣavesṭa A Bṣarves·ṭā Cliṅnira A B
liṁnya Cvuṁkunuṅ A B
buṁkuniṁ Ctatte A B
taheṁ Ctatur tathya tuṅgəṅ A B
tutur tatanagəṁ Cetad eva em.
A Btapad eva Cnigadyate norm.
nigaḍyate A Bniṁgadyate Capan A B
hapa Chana vuṁkunuṁ ṅaranya C
om. A Bkabaih yogya karika paṅapusan ta irikaṅ A B
lac. Cmaṇik anargha A B
3+narga Csarveṣṭa norm.
ṣavesṭa A Bṣarvesṭa Cliṅnya A B
lvirnya Cceva B C
cova Aadhika norm.
Aḍi Ikaṁ AAdik·ka BAḍikara Cuḍika em.
Uḍi Ika: AUḍi Ika Bdika Ctater A B
tatai Cyogyanika A B
yogunika Csantaṅva em.
santaṅvaṁ Asan·ta Bsavtaṅoṁ Cvrəttya conj.
vrət A Bvruḥnya Cvatu B C
vasta Abratnya A
branya Bbratnyanya Ctan limbak norm.
tan libak Atan limbhak Bganaləm·bak Cləgə em.
ləgəṁ A Btan L̥viḥ Cpinakādiniṅ norm.
pinaḥkaḍaḍiniṁ Apinakaḍiniṁ Bpinakadiniṁ Csarveṣṭa em.
ṣavesṭa A B Cgaṅsa B
naṁsa Agaṅśa Caparan A
paran B Cyuktinika norm.
uk·tinika A B Csvabhava norm.
svara, bava Asora, bava Bsobava Crakətakəna A
ra:kən·takəna B1+kətaka Cambək norm.
Ambhək BAmbhak A Ckaṅ B
ṭā Alac. Crakṣa ri C
Arakṣa Ari sari Btaham pih C
taham asiḥ A Bpunaruktanikaṅ norm.
punaḥruktaḥnikaṁ Apunaḥrutaḥnikaṁ Bpunaḥruktaḥnikaṁ Cmanak A C
mavak Bmanak em.
manik A B Crenanta A C
renakta Bkapva A B
kapadan· Cndya B
subscr. nadyi Anya Cyeka A
yekvaṁ Byekeṁ Csantaṅva liṅ saṅ paṇḍita A B
lac. Crakṣākəna norm.
rakṣakəna Arasakən Bharakṣakən i Ctrikāya norm.
trakaya Atrikaya B Cityuktam em.
Ityatəm AItikyatəm BItityatəm· Cnahan em.
nihan B A Ctrikāya norm.
trakaya Atrikaya B Cnihan B C
niha Aambək A C
Ambhəka Busən B C
Usin Ahr̥dayam norm.
radayəm Ahradayəm B Ckaṅ B
taṁ A Cpvāmbək em.
pvambhik Apva ma:bək Bmət·tə Cbhikṣā-lakṣanam em.
bhəkṣalakṣanəm A B Clakṣaṇanta viku A B
lakṣananiku Cta A
tan B Ckavighāta em.
kavigataḥ Akivigata Bki3+ Ctimpalakəna norm.
timpalakənkan Atimpalakəna Btumpalakəna Ckunaṅ C
kuna A Br̥kr̥t A
ritri Com. Bdi A B
ri Ctalpaka A
talapakanya Btalapakan· Ckatakuta B C
kathakutan· Abhaktyānukul A B
bak·tyanuṁkul Ckasupraṇata em.
kasuprana A B Cdi A B
ri Cdrohaka em.
dvahak· Advahaka Bdohaka Cdəṇḍana vinigraha norm.
dəndana vinigraha Adəndana vigraha B Ckatakuta A
tatuta B Ctan em.
ta A B Ckajval A C
kajvala Bbhaktya norm.
baktya A Bbyaktya Csaṅ B C
om. Akasādhyanya norm.
kasadyanya Ckadaḍyanya Akasanḍyanya Bmaṅkana C
makana B Akalaṅ A B
lac. Cpaṅivakən təṅən C
paṅivakə təṅən Apaṅivakən təṅə Btrikāyamaṇḍalam cittam norm.
tr̥kaya mandaləm citəm· A Btrikaya man·ḍaL̥m cət:əm· Cta B C
om. Akapiṇḍva norm.
kapindva Akapidva Bkapidvanya Csih B C
Asiḥ Aśrotra norm.
svaṭā A Bsotra C
The list of ten organs is based on A, B and C contain a different list, i.e., svaṭā, təvək, cakṣuḥ, jihvā, ghrāna, vāk, pāṇi, pada, pāyū, upastha. This implies to the different order on their explanations. Despite the order, both mss. generaly share the same readings in the explanation of each ter- m, so I record every variant in the apparatus.pāyūpastha norm.
payu:pasṭa Apayu, pas·tra Bpayu, pastra Cini A B C
All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.ini A B C
All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.śrotra em.
svaṭā A Bsotra Cpinakadvāraniṅ norm.
pinakaḍvaraniṁ Apinadvaraniṁ Bpinakadvaraniṁ Cmaṅrəṅə̄ B
ṅə AṅaR̥ṅə Cmanis arum B C
husubscr. ma:sa:rum· Amaṅrəṅə̄ B C
ṅa Bsākṣāt em.
səsə Asakṣak B Ctan kahiḍəp em.
tasubscr. kana hdap· Atan ahidəpən· B Cpiniṇḍvakən em.
paniḍakən A Cpaniḍvakən Bkārya norm.
karya A Bka:rta Ckayatnakəna A B
kayatna Csaṅ A C
sa Bta ya B C
om. Ayar apa em.
yar napa Aya yan apa Blac. Cika B C
I Asukha norm.
suka B Csuka duka Aaveh A
paveḥ B Clumaku A
lumakva B Csabhān norm.
sabaAn· A B Canon A C
Anvananna Bvvaṅ B
vva Avoṁ Ctəlihən A C
tilihən· Bbuḍaya A
budaya Bbuhaya Ckəkəṅ A B
kəkəḥ Cbhīma-rūpa norm.
biparupa Abimarupa B Chaneṅ A C
hane Bpeda C
seda A Byan kita B C
kita ya Acheda-kṣara norm.
ceḍakṣara A Bcekṣara Ccaṇḍaparihāra em.
cəndaparihara A Bcənḍaparihura Cnijakarma A
najakamaḥ Bn:ikiṁniṅ karma Cdenika A C
om. Basādhāraṇa norm.
om. Alac. CAsadarana Bsurabhi norm.
Asurabi Asurabi Blac. Ctri B C
tras Apva B
sve Alac. Cpva B
pve Aso Cabva norm.
Abo BAmbva Abo Cmətu B C
mta Asaṅkan A
sakantha Blac. Cmətu B
mta Alac. Cśabda tar yukti norm.
sabda thar yukti Asabḍa tan· yuk·ti Ambhək· magəL̥ḥ B5+kti Ctrikāya norm.
trakaya Atrikaya B Cpinakapaṅrasanikaṅ em.
pinaḥkapagosranikaṁ Apinakapagvasrinikaṁ Bpinaka paṁgostini Cṣaḍrasa norm.
sadrasa Asadasa B Ckaṭuka em.
kaḍuka Akaduka B Ctikta em.
tratta Akakrək·ka Btritta Cṣaḍrasa norm.
sadrasa Asadasa Blac. Ckaṭuka em.
kaḍuka A Bkaduka Ctikta em.
tr̥tta Akakrək·ka Btrətta Cnahan em.
nihan A B Cjənəka em.
jənək A B Csakita A B
saṁkita Ctəka kasādhyan norm.
təkan· Atəka kasadain· Btakasan Cketu A
ke Bketunta Ctumiṅgalakəna norm.
tumigala:kna Atumigalakna Btumaṅga2+ Cyar A
ya Byan Capa viṣayaniṅ śabda norm.
Apa visayaniṁ sabda Aom. Bhapa visayani sabda Ccapala B C
campala Aasta A C
As·ti Bmasukər em.
masukət A Blac. Cpaṅinakən em.
paṅənakən· Apaṅinakə Blac. Cujaranta A B
hujartana Capa A C
Apan Bṅahiḍəp C
ṅahdap Aṅahḍəpniṁ Bprah A
priḥ Cpra Bmijil A C
mijilyaṁ Bsaka A B
ṣuka Capa A C
Apan Bmatalaṅkup norm.
matalakup A B Cyan A C
ya Bpasalaṅgapan A
pasaga panaṅan· Blac. Ctuṅgal em.
tu Atugal Btuṅgalan· Cpanuduh asta mukha norm.
panuduḥ Asta muka Apanuduḥhan ṣamuka Bpanuduḥha samuka Cpacumbana em.
pacubakaḥ Acumukaḥ Brubakaḥ Cyan gamələn taḍahən em.
ya gamlən tadaḥhən Ayan· gaməlan tadaḥ B Cathava tan A
Atavan ta BAtava2+ Cparacidra C
palar cidra A B (lexical)kahyunya A C
kahyanya Bhanāsipattra norm.
hanasipatra Bhana sipasṭa Ahana sipat Ctaṅan A
taṅanta Blac. Cutər em.
Utar AUtir BUta1+ Clət B
silit A C (lexical)guru jana em.
guru, jana A Cguru juga Bpaharəpa B C
pahaR̥pan· Aaṅisiṅ A C
ṅisiṁ Bkinvan A
kan·tun· B (lexical)takon C (lexical)upastha em.
pasṭa Aom. Bpaṣtra Cṅaraniṅ pəlat A C
om. Bapa A C
Apan· Baṅəyəh, nihan C
Aṅəyə◯ḥhan BAṅəyəḥ Apaharəpakəna A
pahaR̥pan BpaṁhaR̥pakna Cvvaṅ A C
vaṁ Bpara A B
saṁ C (lexical)kabeh B
om. A Cmadhyamottama norm.
mvatama Amadyamotama B Capan B
Avan· Ahapan· Cagəṅ A
Ahiṁ Ikaṁ Agəṁ BAṁhiṁ Ika Agəṁ Cmarurucanya A
maṅrucanya Bmarucan Cmətu B
mtə Apamətu Cpapaniṅ dadi A
papanikaṁ Bpapa rikaṁ Canon A
anvana Bhadnonama Cmitradroha em.
minṭadvaha Amiṭadoha Bmitradvaha Cāvak siki A
Avuk· ṣikil· BAvuk ṣiki Ctan ahayu B C
tar na hayu Amaṅkana C
makana A Bkayatnakəna saṅ sevaka dharma B C
om. Aṅaraniṅ A C
raniṁ Bapa visayaniṅ suku B C
om. Aasiṅ norm.
hasiṁ Ahasi Byasi Canrap ta em.
Anap·tra AApas·tra Blac. Cpaṅraṅkakan norm.
parikakan Aparakakan Bparaṁkakan· Cpamagah-magahan norm.
pamaga-magahan· Apamaṁgamaṁgahan· BpamaṁgaAn· Cpaluṇḍu em.
pakilunda Apakilunḍu Bpakilun· Ctan padvaṅdaṅ* A
tan padodaṁ B5+ Cnihan ta A B
hana C (lexical)ndya ya A
ndya Bnədya ya Cguruśuśruṣā em.
gurususra Agurusrusa Blac. Cśaucam em.
sucyam A B2+m Capramādaś ca pañca vaite conj.
Apramaḍasvateḥ AApramadasvate Bhapramaḍasvatsubscr. e Cniyamāḥ norm.
niyamaḥ Aniyama B Cparikīrtitāḥ norm.
sarikəta:taḥ Aparikititaḥ Bparikitataḥ C
The same stanza is found in VS.4 and Vr̥h.61.akrodho norm.
Anakroda:dva AAkrodva Bhakroḍa: Cmentonakən em.
mentona:kəna: Amen·tvan·kən· Bmetonakən· Cpara sujanma A B
para sup·jakma Ckabaih A
kabeḥhan· Bkebsubscr. ehan· Cguruśuśruṣā em.
gurususra Agurusrusa B Cbakty anukul A
bakty anuṁkulan Bbakotyanuṁkulan Cmatuha A C
guru B (lexical)maṅkana C
tuhu makana Amakana Bkunaṅ A C
kuna Bkayatnakəna A
katnakna Btayatnakna Culah B C
Uvaḥ Arahayu A C
rayu Baparək C
paR̥k AhapaR̥k· Bpariśuddha norm.
parisuda A Bparisada Cnahan em.
nihan A Bom. Ckaśuśrūṣāniṅ em.
kasusraniṁ Akasrususaniṁ Bkasrasuniṁ Cmaṅguru A B
saṁ guru Cśauca em.
sucyante ras. ea Asucya B Cmasəhan B
masiḥhan Amasihan Cyan A
karmananiṁ Bajña kamnaṁniṁ Cmagaməlan C
gamələn Amagamələn Bāhāralāghava em.
Aragavəm· AAralagavəm· Bharalagavə Cśīghra norm.
sagraḥ Asigra B Ckitānaḍah norm.
kitanadaḥ Akita nənḍaḥ nḍaḥ Bvisubscr. danaḥ Cagəṅ norm.
hagəṁ Apahagəṁ B Ckəpəl A B
təpəl Ckāmakāra em.
kama ri Akumarak Bhumarak Cmaṅkana A C
makana Bya kukṣi C
tan kasi Aya kuksi Bumaṅən-aṅən B C
Umaṅina:ṅən A
Vr̥h.61: akrodha ṅaranya tan bvat sərəṅən, guruśuśrūṣā ṅaranya bhakty aguru, śauca ṅaranya nitya majapa maradina śarīra, āhāralāghava ṅaranya tan abvat iṅ pinaṅan, apramāda ṅaranya tan paləhpaləha, pəṅpəṅən ikaṅ hurip sādhana niṅ magavaya yogasamādhi, hayva hinələmhələm, gavayakəna tekaṅ sādhana, sādhana ṅaranya ikaṅ yogamārga, makalarapan daśa-śīla, ikaṅ daśa-śīla umaṅunakən ikaṅ yoga.VS.04: akrodha ṅaraniṅ tan kataman srəṅən. guruśuśrūṣā ṅaraniṅ lot umulahakən siddhaniṅ svakāryaniṅ guru, gurubhakti kaliṅanya riṅ maṅkana, makanimitta hyuniran ruməṅvakən sarinahasyaniṅ varahvarah saṅ guru. śauca ṅaraniṅ nityaśah mācamana sūryasevana ṅarcana ri bhaṭāra. āhāralāghava ṅaraniṅ tan baraṅbaraṅ iṅ pinaṅan, apramāda ṅaraniṅ tan paləhpaləh, an aṅabhyāsa ri saṅ hyaṅ kabhujaṅgan. ika ta kalima niyamabrata ṅa, liṅ bhaṭāra śiva. Cf. SMG 8.2.kapiṅpatnya A C
kapipatnya Bsaṅ A C
sa Bślokanya norm.
silokanya A B Cālekhyam norm.
Alekyəm· AAlekyam· Bhalekyama: Chasitam em.
citəm Aom. Bmasitən· Cgītam norm.
gətəm A Bgitəm Cjr̥mbhanam norm.
jraḥbanəm Ajrəmbhanəm Bhajrəmbhanəm· Cśuddham ca phalarahasyam em.
sudəm ca: palarahasəm· Asudəm· palarahasəm· Bsudəm palarahasəm· Cna A B
om. Ckarotu em.
karroteḥ A Croteḥ Bkaliṅanya conj.
om. Aṅaranya, kaliṅanya B Capan C
apannya AApan Bhana A C
pina Bsulakṣaṇa em.
nulakṣana A B Cagələm A
AkəL̥m· Bhagləm· Ctumulis-tulis em.
tamuləs taləs· Atumulis·tulis· tumus· Btumaləs Cyan A
tan Bya Chasitam norm.
Asithəm AAsitəm Bhasitəm· Cpaguyvan-guyvan em.
paguyvan-gayvan Apaguyu-guyuna B Charəpən A
sanḍi B Cabañol B
Abañvala Ahabañval· Cgītam em.
gətəm A B Cpaṅiduṅ A
pataṅiduṁ B Cpamikvanvakən A
paməkən B Cyar A
om. B Ckinvan B
kinva Aakon· Cjr̥mbhanam norm.
jraḥbhanəm· Ajrəbanəm· Bjrambhanəm· Clapā norm.
lapa A Bpa Ckaṇṭhāravam conj.
kadaranəm A Bkaḍaranəm· Cpaṅhvab em.
paṅvamka Apaṅvambha Bpaṅomka Cakadanəm A
Akadaranəm· Bhakadaranəm· Cpaṅucap aṅkara em.
paṅucapa:kar Apaṅucap aṁkar Bpaṅucapa:kar Cna karotu em.
na ka2teḥ Akvateḥ Bkaroteḥ Ckaliṅanya A
tan· linanya B C
Cf. SMG 9.2.śalākāñjanam em.
sellajanəm Aselakajanəm· Bselakacanəm· Cpaṇadantagharsādhyasta em.
panadartaga:svaḍyus Apanadan·tagar sodya Bpaṁnadantaga, svaḍyu Cceva A
cava B Cmaprayāsamagama norm.
maprayasamagama: Amaprayasamaṁgama Bmaprayaṣamagama Cceva masva ceva mibuḥ A
cavamaso ◯sevavibu Bcava maso ceva, vibu Ckramaviduḥ ceva nervayude, uddatayudena kaləm suparigrahaste A
kṛmavidu cavanevayurde, Edasubscr. tayudena kaL̥m syurigrhas·taḥ Bkramavidu cava nevayude, Udatayudena tamL̥m· suparigrahastaḥ Cśalākāñjanam em.
selajanəm· A B Cpacələkan A B
pacləka Castri B C
Asti Apakrala-krala em.
pakrale-krale Apakrola Bpakrela-krela Ctan lepana em.
lepana A B Ctan A B
yan Cyan B
yar Aya Cbaturan A C
baturrana Bvalaharnya A
valahanya B Ckunaṅ A
kunə Bkunəṁ Cdantagharsā em.
dartaga Aden·taga B Cadhyasta norm.
Aḍyasta AAdyus·ta Bhadyusta Cpahyasniṅ B C
pahyaṁ sni Aagəṇḍiṅ norm.
Agdəḥ AAgədiṁ Bhagədiṁ Ckecaka A B
keñcaka Chārahataḥ em.
ha2hataḥ AArva:hataḥ Bharohataḥ Csavilah A C
salivaḥ Bprayāsamāgama em.
prəyasamagama A B Castri B
Astra Astri Castri B C
Astra Asama A
masaḥ Bmasa Csinaṅguh C
sinaguḥ Asinəguḥ B
SMG 10.2.nihan A
nihan· ta B Ckapiṅlimanya C
kapilimanya A Bgurutalam em.
garugaləṁ:m· Agurutayəm Bgurutalpaka Cpravakṣyāmi norm.
pravaksyami Apravakasyami B Cmahāyānam em.
mahayanəm A Cmahanəm· Bhyatistanti em.
hyistati A Bhyatasṭati Cdurbhage hinarsabekṣaḥ A B
dur, bagehinasaḥ bekṣyaḥ Csakābhyāsa em.
byapa A B Cpraṇamyāsīt em.
pranamyaseth· AR̥namyaset· Bpanamyaśet Ctalapakan A
talapaka ṅaranya Btalapaka Cmahāyānam norm.
mahayanəm· A B Chyatisṭanti A
hyatinṭan·ti Bhyatinṭanti Catīta ya norm.
Atita ya AAtisaya Bhatisaya Cmahādhika norm.
mahaḍika Amahedita Bmahadika Csvagata B
Asvagata Asvegata Chulun A
hana hulun· B Cvataṅakən em.
vataṁkən Avatakan Bvata:tan Csādhyanya norm.
saḍyanya Aṣanḍyanya Bṣaḍyanya Ctalapakan A
talapaka B Ctan B C
ta Adurbhaga em.
ḍurbagan· Adurbagan· B Ctalapakan A
talapaka B Crumuhun A B
rumuhyana Cpraṇamyāsīt em.
pranamyaseth· Apranamyaset· Bpranamyaṣetha Cpva kita A B
pveki Ctumutakəna A
miUmutapakən Bmiumuptakən Ctalapakan em.
talapakar Atalapaka B Cyātah səmbahən em.
yataḥ sinəmbaḥḥən·kna Aya ta, səmbhaḥhən·kəna Bya ta, səmbahan· kna Csəmbahən A B
səsəmbahəna Cpituhun, kaliṅanya A
mituhun·, kaliṅanya Bpituhunta liṅanya C
Cf. SMG 11.2.hīnavākyam em.
hitavakyim Ahitavakyam B Csiṁharūpañ ca grahaste norm.
siharupañ ca grahaste Asiharupañ ca grahate Bsiṁharapañagrahate Cgurusaṁghāsanam pritam em.
gurusaṁgasanəm pr̥kəm· Agurusagasanəm· Bgarasaṁgasanəm· pratəm· Cgr̥hate namaniṁ mate A
grahate namanima Bgrahate namanəmate Canāma em.
Apanama A B Chīnavākyam norm.
hinavakyəm Ahinavaṁkyam· Bhinavakyam· Cupata C
nupita Aupəta Bsiṁharupañ ca grahaste norm.
siharupañ ca grahaste Asiharupañ ca graha Bsaharupañca: graha Cpintonakən B
pamitvana:kin· Apinikvenakən· Ctan dadi norm.
tar ḍaḍi Ata nḍi Btan ḍadi Csaṅ guru saṁghāsanam pr̥tatəm norm.
saṁ guru saṁgasanəm pr̥tatəm· Asaṁ gurugasanəm·pratatəm· Bacsaṁ guru saṁgasanəm· pratatəm· Bpclaṁguruśaṁgasanəm· praptatəm· Cśumīghraa norm.
sumigraha Asumigaḥha Bsumigaha Ckapaṅguh A
tapaṅguḥha Bhapatuha Csvadeśa em.
svarḍesa Asurdesa Bśudesa Csəmbahən A
səm·baḥhən·na Bsəmbahəna Ctan agəlis em.
tana:gləs Atan· glasa Btan· gləs Cmavuvus A
mvavus· Bmovus· Claku A B
alaku C (morphological)pavurugan A B
vurugan· Cpadyus A B
paḍyas· Ctan panapak C
tan:apak Atan· napak· Bpaṅhəban norm.
paṅəban A B Cpaṅinum A
paṅinuman Bapaṅinuman· Cpaṅambvan em.
paṅambhyan· Apaṅam·byan· Bpaṅambyan· Cpaṅaṅgva norm.
paṅagva A Bpaṅaṁgve Cyan tan em.
yar ta Aya tan B Cpabaryan A
baryan· Bbarya Cpesi A
pvasi Apesṭi Ctagonan A C
tagvan· Btadinan A C
om. Bsaṅ guru A C
om. Bnahan em.
nihan· A B Ctalapakan A
talapaka B C
Cf. SMG 12.2.kapiṅgənəpnya B
kapignəpnya Akapiṁnəm·nya Csaṅ A C
om. Bndya ya, nihan C
nədyi ya nihan Aom. Bduhkha tuməmu duhkhanya norm.
om. Aduka tumamu dukanya Bduka tuməmu dukanya Ckabaih Apc
baiḥka Aackabeḥ B C1+beh Cya ta A
yan akva Byan· kva Cmaṇḍala norm.
mandala Alac. B Csukha riya A
saṁkaniya B Ctəka riya B
riya Atika riya Csaṅkanikaṅ B C
sakariya A (morphological)gavayakəna em.
ginavaya:kna Agavayakna ta Bgavəyakna ta Cyatanya A B
tan tasyan Ckopadrava B C
kvepadrava Anahan em.
nihan A B Cnihan ta B
hana A (lexical)hana ya Ckari A B
karikṣa Ccadu-śakti norm.
cadusakti A Bcadasak·ti Cjalakuna A B
jalakunaṁ Csambharaṇa em.
sambhirana A B Ctaraṅgabāhu norm.
taraṁgabahu A Btaraṁgabahu, cakra si tarupaḥ, cakra si Atala pakṣa, cakra si sakuR̥b B
Cf. SMG 14.1.an upadrava A
Anupa Upadrava Bhanu paṅupadrava Cumigəl em.
Uməgəl A Bmigəl Cpatala B C
tala A (morphological)jalakuna A B
jalakunaṁ Cri B C
di Apat ri B
patniṁ A Cpatala A B
pala C (eye-skip)umigəl em.
Uməgəl A Bhuməgəl Cpaṅupadrava B C
paṅupava Airikaṅ A C
Irəkəṁ Bsamudra B C
sagara A (lexical)umigəl em.
Umləgil AUməgəl Bom. Cya cakra…vetan transmitted in A B
sambhirana: Asabirana Bkiḍulvan· A (eye-skip)om. A (eye-skip)om. C (eye-skip)sambharaṇa em.
sambhirana: Asabirana Bom. C (larger gap)kidul kulon B
kiḍulvan· A (eye-skip)om. C (larger gap)ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetan B
om. A (eye-skip)om. C (larger gap)umigəl A B
Umagal Cvəkasniṅ A
vəkasna Bvasiṁṅa Cgəsəṅ B C
gəsiṁ Ade A B
deniṁ Ci svar i luhur, makuliliṅan A B
om. Clvirnika C
lvarnya,nikaṁ Alvirnyanikaṁ Bpinakasañjata C
pinaḥkasañjata Apinakañjata Bsaṅ B
sa A Cikaṅ B C
Ikaṁ Amañabda A
sabda B (morphological)ñabda C (morphological)māmbək C
mambhaka:n· A (morphological)Ambhək· B (morphological)ya ta mataṅyan B C
yatanya A (eye-skip)vəkasnika C
vkasnikaṁ A Byatnakəna A
yatna-yatna B Carthya norm.
Artya AAn·tyata Bhantyanta Cvuvusakənaṅ em.
vuvus·kna Avuvus·kəna Bvuvus·, knaṅ Cmahyun A B
mahyaṁn· Cjanma samaṅke em.
teja samake Ater jan·ma samaṁke Btejan· liṁ samaṁka Cumaṅguhakən norm.
Umaguḥhakən A BUmiguhakən Cratnopadeśa norm.
ratnapaḍesa Arat·nopadesa Bratna: padesa Ctrikāyo norm.
trikayo A B Chala lavan B C
halavan A (haplography)pinaten A C
tinapen· Bkahava-hava A B
kahavaha C (morphological)dumehnya A C
dumeḥ ya Bri kagaveyanika em.
ri kagaveyanika Ari kagaveya Ika Bri kagavayni:ka Ckaliṅanya B C
ṅa Akaraṇanya, maṅguh A
karanyaṁguḥ Bkarananyaṁguḥ Cpāpa saṅsāra norm.
papa: subscr. sasara Apapa saṁra Bpapa saṅgara Ckopadrava denika norm.
kvapadrava ḍeni:ka Akvapadravanika Bdrava denikaṁ Ctrikāya paśānta norm.
tr̥kayva pasanta Atrikayva pasan·ta Bsaṁ hyaṁ 1+ri 2+ Cpahiṅan gəṅniṅ upadrava B
pahiṅani:ṁ papa:, paṅupaḍrava Apahiṅaniṁṅ upadrava Cmavarahakəna ri kita A
mavarahakəna ri tita Bmavarahan3+ Cjñāna norm.
ñana A Blac. Cjñāna C
ñana A Bjñāna A C
ñana Bpaḍaṇḍakara em.
paḍaḍakara Apadadakara Bpadaḍakara Cpahalaniṅ rat norm.
pala:niṁ rath· Ahalani rata Bti hala, ri rat· Csinaṅguh B
sinaguḥ A Cśabda paśānta ṅaranya B C
om. Apati-duhkhaniṅ norm.
pati ḍukaniṁ Apatni dukaniṁ Bpativukaniṁ Cry avaknya B C
niṁ vaknya Atri B C
tra Aulah paśānta norm.
Upasanta AUlaḥ pasan·ta Bhulaḥ pasanta Cmaṅdadyakən A B
madadyakna Cjanma A C
jama Bmaṅkana A C
makana Bkagəgə B C
tagəgə Atri-mala B C
tramala Atri-mala B C
tramala Anihan lvirnya A
ndya lvirnya nihan B Ckumira-kirakən A B
kumira-mirakən· Cṅahanakən A
ṅaranya ṅahanakəna Bṅahanakna Claraniṅ len B C
lan Aharoharaniṅ A
ha2hara ri Bha:roharani Cṅaranya B C
om. Amaṅdadyakən A
maṁdadyakna Bmadadyakna Cmaṅdadyakən norm.
maṁdadyakna Amaṁdadyakəna Bmadadyakən Caṅabhicāri norm.
Aṅencari AAṁṅabicari BAbṅəcuri Canurāga em.
Anaraga A Com. B
Ms. B has a huge omission gap until the section daśa-mala.vvaṅ C
mvaṁ Aom. Bśabda dusta ṅaranya norm.
om. A Bsabda dusṭa ṅaranya Catimburu A C
om. Bvākcapala norm.
vak·campala Aom. Bvakapa Cvākpārusya em.
parusyi Aom. Bparuna Csaṅ upadrava A
om. Bpaṅupadrava Ckəkəṅ, vuṅkuk A
om. Bṅavukuk· Csalaya A
om. Bsak·ya Csalvir vikāraniṅ A
om. Bsalvirni vikara riṅ Cahabət C
ṅahabət· A (morphological)om. Bginavayakənya A
vəvəya:kənya Bginavəyakən· Ctətək A
tətək:u Btəktək· Clakay em.
lantey· Alan·tay· Blatay· Clakay əlur A
om. B Cjanma A B
j·ma Cṅaranya B
om. A Ctipniṅ A
təpniṁ Btapna Ctəmən A
təmən· təmən· Btəmən-təmən:a Caparan ya B
saparan ya Ahaparan ya COm A B
ña maṅkana Ctrikāyopaśānta norm.
trakayvapasanta Atrikayvapasanta Bkrətayopaśanta Cabhyāsanta norm.
sabyasanta AAbyasanta Bhabyasanta Clagi-laginta A C
lagə-lagəta Bpinakabahitra norm.
pinaḥkabaheṭā Apinakabaheṭā Bui panaka bahsubscr. etra Cbanava A C
bava Bbahitra norm.
baheṭā A Bbahetra Cpaśānta norm.
pasanta A Bpasta Cṅaranira A B
ṅaranya Cyogīśvara norm.
yvagi:svara Ajvagisvara Byogisvera Cṅaranira A
ṅaranya B Clivat ta ya A
vilavan·kuya Bviralaga, kuha Cpinakapariṇāma norm.
pinaḥkaparinama Apinaka parinaka, parinama Bpinakaparinaku, parinama C
SMG 32.1.yuktinya B
yaktinya A Cvigataḥ A B
pinakaḥ Ckleśapāpe ’smin norm.
klesapesmin· Aklesa papesmin· B Cvigataḥ A B
vigakaḥ Csarvaduhkhinaḥ conj.
maraduknaḥ Amaladukənaḥ B Ckuśalam mahat norm.
kusalamahat· A Bkusala hata Cśumuddhakən em.
sumiḍakən Asumidakən· B Cmoha C
mvah Amvaha Bdrəmba em.
subscr. dəm·ba Adəmbha Bdamba Cmātsarya em.
matṣayya Aməta, makṣarya Bmətta, matsayya Cabhimāna norm.
Ambhimana AAbimana Bhabimana Cmūrkha norm.
murka A Cmarraka Bsambhinnapralāpa norm.
sambhinapralapa: Asibinapralapa Bsibinapralapa C
Cf. SMG 5.2.kaliṅanya C
ka, Akaliṅanya ṅaranya Bdoṣa norm.
thvasa Advasa Bdosa Cvīrya norm.
virya Aparya B Csih A B
siha Cdrəmba ṅaranya norm.
om. A Bda:mba ṅaranya Cjənək iṅ B
jinəkə:ṁ Ajənəkaṁ Cbvat A B
abvat Cakiṅkin A B
akiṁkiṁ Chitāvasānaniṅ norm.
hitavasaniṁ A Bhitavasa Cdrəmba em.
dəmbha A Bdambha Ckveh B C
kvaḥ Aya lobha ṅaranya B C
om. A
After the word lobha, B and C contain the description of məta. Ms. B contains the reading: məta ṅaranya, AvəR̥ deniṁ su|kanya, AvərR̥ deniṁ prajñanya, AvəR̥ deniṁ gunanya, AvəR̥ deniṁ paṅavraḥnya, ya makṣarya ṅaranya; ms. C: havəR̥ ḍeniṁ sukanya, AvəR̥ ḍeniṁ prajña:na, AvəR̥ deniṁ paṅavruḥnya, havəR̥ dsubscr. eniṁ gunanya, ya mta ṅaranya. The existence of this description makes this concept consist of 11 elements, not 10 as expected. The reason why I rejected this element as correct reading is because of məta appears as an element in daśa-mala below § SiGu 10.mātsarya norm.
matṣaryya A Cmakṣarya Brahayu A
ahayu B Cabhimāna norm.
Ambhimana AAbimana Bhabimana Cbari ya tamtam em.
bariyuḥ tamtam· Abari ya taṁtam· Bbariḥyu tama-tama: Ctolih B C
koliḥ Ariṅ guṇa C
niṁṅ aguna Aniṁ guna Bsambhinnapralāpa norm.
sambhinapralapa Asam·bimanapralapa Bsambinapralapa Cpeśuna norm.
pesuna Apisuna B Cbvat maṅjərum A C
bvak· majyum· Bbabadan A B
ña dosa C
Cf. SMG 5.3.vigataḥ A B
vagataḥ Csarvaduhkhinaḥ conj.
maraḍuknaḥ Amalaraḍukənaḥ Bmara3+ Cvənaṅa kari kita A
vnaṁṅata ri kitita B2+ṅa kara kita Cmārakarma norm.
maragkarma Amarakarma B Cmārakarma norm.
maragkarma Amarakarma Bmarikarma Ctandrī norm.
tarḍra Atandri B Ckleda C
kleḍra Akelada Blajjā norm.
lajña: A Clajña Brāga strī norm.
ragastra Aragas·tri Bragti Cparadāra em.
paladara Aom. B Cbhakṣa-bhojana norm.
baksyabvajña Abakṣyagvajana Bbaksyabhvejana Ckuṭila C
kutrala Akutrila Bmatta conj.
om. A B Ckaṅ A
om. B Cjanmanya A B
janya Cgumavayakəna B C
maṁgavayakna A (morphological)mvaṅ mujarakna hayu ri paḍanya janma A B
lac. Cvədi C
vda-vda Avḍə vḍə Bhitāvasānaniṅ norm.
hintavasaniṁ Atartavasaniṁ Bhitavasaniṁ Cvədi C
vda Avḍə Bvədi C
vda Avḍə Btandrī norm.
tarḍra Atan·dri Btanri Cgumavay A
magavey· Bmagaveya Cmujarakna A C
ṅujarakəna Btandrī norm.
tarḍra Atan·dri Btanri Ckleda C
kleḍra Akelaḍa Btumakonakəna A B
lumakvanakən Chitāvasānaniṅ em.
hintavasaniṁ A B Clajjā em.
lajña: A Clajña Btumakonakəna A C
kumakvanakna Bkapuṅguṅnya A
puṁguṁnya B Ceraṅ sevaka deniṅ sukhanya A C
om. B
Slo 84j.2: nihan ambək daśa-mala ṅa, tan yogya ulahakna, lvirnya, tandrī, kleda, ləja, kuhaka, metraya, məgata, rāga strī, kuṭila, bhakṣabhuvana, [kimburu]. tandrī ṅa vvaṅ suṅkanān, ləson baləbəh səmpənəh adoh iṅ rahayu, aṅhiṅ hala juga kaharəpnya. kleda ṅa ambək aṅələmələm, meraṅan mariṅ harəp, tan katəkan pinakṣanya. ləja ṅa ambək tamah, agə̄ṅ tṛṣṇā, agə̄ṅ lulut asih, mariṅ hala. kuṭila ṅa parachidra, pesta peda riṅ kavəlas asih, pramāda pracale, nor ana vvaṅ den keriṅi. kuhaka ṅa ambək krodha, agə̄ṅ runtik, capalaśabda, baṅgaporaka. metraya ṅa bisāgave ujar mahala, sikaradumikara, vivikiviveka, sapa kadi sira, botārṣā rabiniṅ arabi, tan hana ulahnya rahayu, yan mətu śabdanyārūm amanis aṅhiṅ hala ri daləm, tan papilih buddhi cavuh, kāla ri hatinya, purikan. rāgastrī ṅa bahud lañji vavadonən, rambaṅ panon, bhakṣabhuvana aṇḍəṇḍa sasamaniṅ tumuvuh, akirya riṅ vvaṅ sādhu, ardeṅ paṅan inum, haṅkāra śabda prəṅkaṅ. kimburu ṅa aṅhiṅ gavene akiryakirya drəveniṅ vvaṅ sādhu, tan papilih, nor kadaṅ sānak mitra, yata memet drəveniṅ saṅ viku. maṅkana kramaniṅ daśa-mala, tan rahayu. Cf. also SMG 6.3.kr̥tāyām em.
kata ya Akata yan Btata yan Ckṣānti em.
yanti Akyanti B Cdhyāna em.
byana A B Cmetrī norm.
metri A Cmes·tri B
AS 10§17: ikaṅ metrī karuṇā muditā upekṣā, ya tikā sinaṅguh caturpāramitā ṅaranya. papupulni caturpāramitā mvaṅ ṣaṭpāramitā, lvirnya: dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, metrī, karuṇā, muditā, upekṣā. ya tikā sinaṅguh daśa-pāramitā ṅaranya, ya tikā matattva pañca-devī. Cf. SMG 27.1.paḍanya norm.
padanya A Cpanya Bvihikan A C
kan· B
B is incoherent, jump from 30r to 35r.kṣānti norm.
santi Asanḍi B Canupakṣama A B
hacupakṣama Cutsāha em.
Ukṣaha AUkṣaya Bhukṣaha Ckagavayaniṅ A B
kagaravayavi Ctambəhana A B
kambhəhan Cdhyāna norm.
byana Adyana B Cantaraniṅ em.
Artaraniṁ Aan·tarana Bhantara:na Cutsāha norm.
Ukṣaha A BUtṣaha Cdaśa-kleśa norm.
ḍasakalesa Adasaklesa Bmasaklesa Clarāmbəknyāmaṅguhakən norm.
larambhaknyamaguḥhakən· Alarambhək·nya, maṁguḥ Blaramətanyamaṁguḥ Cduhkhaniṅ norm.
ḍukaniṁ Aduka Ikaṁ B Criṅ em.
niṁ Aom. B Cmetrī norm.
metra Ametri B Cnimittaniṁ em.
mimitiniṁ Amimitaniṁ B Cdadi inak A
dadi, niṁ Inak Bdadana Inak Cgrah iri em.
gr̥h iri A Cvrəh iri B
Cf. SMG 27.2.kuśalam mahat norm.
kusulamahat· A Ckusalaḥ mahat· Bgavayakəna taṅ C
gavayakna kaṁ Agavayak·ta Bduga-duga A B
dugaga Canumoda, anumāna norm.
Anumana Anumvaḍa AAnumoda, Anumana Bhanumoda, hanumana Cālambana em.
Aliba AAL̥bana Bha2bana Catvaṅ em.
AtiAṁ AAtyaṁ Bhatyəṁ Clagi-lagi A C
lagi-lagaṁ Bmaṅkana norm.
makana A B C
SMG 28.2.saṅ sevaka B C
sa seva Akəna riṅ C
knaniṁ Akina ri Bgati B C
ganti Atrikāyopaśānta norm.
pasanta Atrikayvapasan·ta Btrikayopasanta Cpaśānta norm.
pasanta A Bpasana Cbhuta norm.
buta Avuta B Csaṅka ri A
om. B Cku na A B
ku Cdisaṅgut B C
disagut Akatiṅgaṅ norm.
katigaṁ A B Cdirontok mauṅ A
om. B Cdipuuk B C
dipuAk· Ana A
om. B Cpati dikəndat A
om. B Cpapraṅan B C
praṁṅan· Aya A B
yan· Cdevata A C
deva Bsəkət A
om. B Csumbilaṅən A B
subilaṁṅən· Cmədu A B
mtu Clara hati, A
om. B Cdevata C
deva A Bsarira B C
saṁka riṁ sarira Aṅaranya B C
ma Asombeṅ norm.
om. Asvam·beṁ Bsobeṁ Cbuntuṅ B C
buntaṁ Arumpuṅ B C
rumpu Aya A B
yan Ckunaṅ B C
ku na Ama A
om. B Cpavataṅan B
mavataṁṅan· Apaṁvataṁṅan· Cvisesa A
bisa B (lexical)basa Ckunaṅ B C
ku na Ama ṅaranya em.
ma, ṅa, Aom. B Cdayəh A C
dayiḥ Bsarba satva ñarak, sarba pala tan pavvah A
sarba pala tan pavvaḥ, sarvo satva ñarak· B (transposition)sarba pala tan pavvaḥ, sarba satva ñarak· C
Cf. SMG 15.2–4.sabdanta em.
sabdanya A Csabḍanya Bambəkta em.
Ambəknya AAmbhəknya BAmbakta Cñumpah-madahkən A
ñumpaḥ B Cṅajak C
ṅajap Aṅajat Bmariṅkavut B C
marikavut· Aguru B C
naru Acapala C
capəlak A (lexical)campala Bya A C
ya sinaṁguḥ Bnotok B C
om. Aduka A C
Byan avədi em.
yan:avda Ayan· vədu Byan vdi Cṅaranya, ulah paśānta norm.
ṅa, Ulaḥ pasanta Aom. Bṅaranya, Ulaḥ pasanta Cya ta C
om. Aya Bmadavā norm.
maḍava Amandava Bmadava Cśabda manis arum, ya śabda paśānta ṅaranya norm.
sabda manisa:rum·, ya sabda pasanta, ṅa Asabḍa manis arum·, vulat ma2hara, mere Enak ambhək:aṁ rat·, ya sabḍa pasan·ta ṅaranya Bsabḍa manis arum·, ya sabḍa pasan·ta ṅaranya Crahayu, A C
rahayu, Ulaḥ yukti, Bcidra A B
cin·da Cpraṅ B C
sraṁ Arahayu B C
hala hayu: Ataṅan A C
taṁṅan· taṁṅan Bmasaṅguli A C
masaṁguliṁ Bvvaṅ A C
ṣaṁ vvaṁ Bpaśānta norm.
pasanta A Bpasta Cdaṇḍakara em.
ḍaḍakara Adadakara B Chiri payogya A B
hira yogya Cjahət A B
jahat· Cambək norm.
Ambhak· AAmbhək· B Cambək C
Ambhak AAmbhək· Bambek norm.
Ambak AAmbhək· BAmbhək· Cambək C
Ambhak AAmbhək Byan B
ya Ayana Ckarasa A C
kurasa Bkahanakən sakāya norm.
kahanakən sakaya Akayatnakənnikaṁ Bkahanakən:ikaṁ Cikaṅ B C
Iririkaṁ Aambək B
Ambhak· AAmbhək· Cṅaranya yan B
om. Aṅanya C
Cf. SMG 20.4–6.iti śikṣā guru ṅaranira. C
nihan sikṣa saṁ pandita, sikṣa guru, ṅa, ya ta mataṅyan kayatnakna saṁ sevaka ḍarmma, ø 24r2//,//, Iti siksa guru, ṅa, AItiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·///ø/// Bndah nihan … (1.1) maṅkana
A gap due to loss intervenes in C.
Apparatus
^1. ndah nihan] A B, [... C
^2. ndah nihan … (1.1) maṅkana] A gap due to loss intervenes in C.
^3. kavivekan] B, kaviven A
^4. kabyavasthānikaṅ] em., kabyaṁvasṭanikaṁ A, kabyavas·tanika B
^5. trikāya maṇḍala] norm., trakayamandala A, trikaya man·dala B
^6. ṅaranya] B, ṅa A
^7. kveki] em., kvaki A, kvakiṅ B
^8. yan kva] em., yekva A, yekvaṁ B
^9. malina] norm., malina: A, maṁline B
^10. hr̥dayanta] em., pr̥ḍayanta A, prədayan·ta B
^11. prih] em., praḥ A, prəh B
^12. hetuniṅ] em., hentaniṁ A, hentuniṁ B
^13. manəmvakən] B, manimvakən A
^14. ambəkta] norm., Ambhəkta B, Ambhakta A
^15. kapaṅguhnikaṅ] norm., kapaguḥnikaṁ A B
^16. maṅkana] A B, ...]kana C
^17. śabdanta] norm., sabdata A B, sabḍanta C
^18. hayunta] em., hayuta A B C
^19. ya ta] C, om. A B
^20. madyus-dyus] A, ḍyas·ḍyas· B, maḍyas· C
^21. kasvabhāvaniṅ] em., kasvambhavaniṁ A B C
^22. lvirniṅ] A C, lvarniṁ B
^23. kinavruhan] A C, kinavraḥhan· B
^24. tan paprameya* ri] A, tan paprameyani B, tala prameyaniṁ C
^25. sarveṣṭa] em., ṣavesṭaṭā A, ṣavesṭa B, ṣavesṭa ṭā C
^26. yogya] C, yvagya A, gyapa B
^27. sarveṣṭa] norm., ṣavesṭa A B, ṣarves·ṭā C
^28. liṅnira] A B, liṁnya C
^29. vuṁkunuṅ] A B, buṁkuniṁ C
^30. tatte] A B, taheṁ C
^31. tatur tathya tuṅgəṅ] A B, tutur tatanagəṁ C
^32. etad eva] em., A B, tapad eva C
^33. nigadyate] norm., nigaḍyate A B, niṁgadyate C
^34. apan] A B, hapa C
^35. hana vuṁkunuṁ ṅaranya] C, om. A B
^36. kabaih yogya karika paṅapusan ta irikaṅ] A B, lac. C
^37. maṇik anargha] A B, 3+narga C
^38. sarveṣṭa] norm., ṣavesṭa A B, ṣarvesṭa C
^39. liṅnya] A B, lvirnya C
^40. ceva] B C, cova A
^41. adhika] norm., Aḍi Ikaṁ A, Adik·ka B, Aḍikara C
^42. uḍika] em., Uḍi Ika: A, Uḍi Ika B, dika C
^43. tater] A B, tatai C
^44. yogyanika] A B, yogunika C
^45. santaṅva] em., santaṅvaṁ A, san·ta B, savtaṅoṁ C
^46. vrəttya] conj., vrət A B, vruḥnya C
^47. vatu] B C, vasta A
^48. bratnya] A, branya B, bratnyanya C
^49. tan limbak] norm., tan libak A, tan limbhak B, ganaləm·bak C
^50. ləgə] em., ləgəṁ A B, tan L̥viḥ C
^51. pinakādiniṅ] norm., pinaḥkaḍaḍiniṁ A, pinakaḍiniṁ B, pinakadiniṁ C
^52. sarveṣṭa] em., ṣavesṭa A B C
^53. gaṅsa] B, naṁsa A, gaṅśa C
^54. aparan] A, paran B C
^55. yuktinika] norm., uk·tinika A B C
^56. svabhava] norm., svara, bava A, sora, bava B, sobava C
^57. rakətakəna] A, ra:kən·takəna B, 1+kətaka C
^58. ambək] norm., Ambhək B, Ambhak A C
^59. kaṅ] B, ṭā A, lac. C
^60. rakṣa ri] C, Arakṣa A, ri sari B
^61. taham pih] C, taham asiḥ A B
^62. punaruktanikaṅ] norm., punaḥruktaḥnikaṁ A, punaḥrutaḥnikaṁ B, punaḥruktaḥnikaṁ C
^63. manak] A C, mavak B
^64. manak] em., manik A B C
^65. renanta] A C, renakta B
^66. kapva] A B, kapadan· C
^67. ndya] B, subscr. nadyi A, nya C
^68. yeka] A, yekvaṁ B, yekeṁ C
^69. santaṅva liṅ saṅ paṇḍita] A B, lac. C
^70. rakṣākəna] norm., rakṣakəna A, rasakən B, harakṣakən i C
^71. trikāya] norm., trakaya A, trikaya B C
^72. ityuktam] em., Ityatəm A, Itikyatəm B, Itityatəm· C
^73. nahan] em., nihan B A C
^74. trikāya] norm., trakaya A, trikaya B C
^75. nihan] B C, niha A
^76. ambək] A C, Ambhəka B
^77. usən] B C, Usin A
^78. hr̥dayam] norm., radayəm A, hradayəm B C
^79. kaṅ] B, taṁ A C
^80. pvāmbək] em., pvambhik A, pva ma:bək B, mət·tə C
^81. bhikṣā-lakṣanam] em., bhəkṣalakṣanəm A B C
^82. lakṣaṇanta viku] A B, lakṣananiku C
^83. ta] A, tan B C
^84. kavighāta] em., kavigataḥ A, kivigata B, ki3+ C
^85. timpalakəna] norm., timpalakənkan A, timpalakəna B, tumpalakəna C
^86. kunaṅ] C, kuna A B
^87. r̥kr̥t] A, ritri C, om. B
^88. di] A B, ri C
^89. talpaka] A, talapakanya B, talapakan· C
^90. katakuta] B C, kathakutan· A
^91. bhaktyānukul] A B, bak·tyanuṁkul C
^92. kasupraṇata] em., kasuprana A B C
^93. di] A B, ri C
^94. drohaka] em., dvahak· A, dvahaka B, dohaka C
^95. dəṇḍana vinigraha] norm., dəndana vinigraha A, dəndana vigraha B C
^96. katakuta] A, tatuta B C
^97. tan] em., ta A B C
^98. kajval] A C, kajvala B
^99. bhaktya] norm., baktya A B, byaktya C
^100. saṅ] B C, om. A
^101. kasādhyanya] norm., kasadyanya C, kadaḍyanya A, kasanḍyanya B
^102. maṅkana] C, makana B A
^103. kalaṅ] A B, lac. C
^104. paṅivakən təṅən] C, paṅivakə təṅən A, paṅivakən təṅə B
^105. trikāyamaṇḍalam cittam] norm., tr̥kaya mandaləm citəm· A B, trikaya man·ḍaL̥m cət:əm· C
^106. ta] B C, om. A
^107. kapiṇḍva] norm., kapindva A, kapidva B, kapidvanya C
^108. sih] B C, Asiḥ A
^109. śrotra] norm., svaṭā A B, sotra C • The list of ten organs is based on A, B and C contain a different list, i.e., svaṭā, təvək, cakṣuḥ, jihvā, ghrāna, vāk, pāṇi, pada, pāyū, upastha. This implies to the different order on their explanations. Despite the order, both mss. generaly share the same readings in the explanation of each ter- m, so I record every variant in the apparatus.
^110. pāyūpastha] norm., payu:pasṭa A, payu, pas·tra B, payu, pastra C
^111. ini] A B C, • All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.
^112. ini] A B C, • All manuscripts have the same reading. This word is not attested in OJ, but is common in OS. I consider it as OS intervention.
^113. śrotra] em., svaṭā A B, sotra C
^114. pinakadvāraniṅ] norm., pinakaḍvaraniṁ A, pinadvaraniṁ B, pinakadvaraniṁ C
^115. maṅrəṅə̄] B, ṅə A, ṅaR̥ṅə C
^116. manis arum] B C, husubscr. ma:sa:rum· A
^117. maṅrəṅə̄] B C, ṅa B
^118. sākṣāt] em., səsə A, sakṣak B C
^119. tan kahiḍəp] em., tasubscr. kana hdap· A, tan ahidəpən· B C
^120. piniṇḍvakən] em., paniḍakən A C, paniḍvakən B
^121. kārya] norm., karya A B, ka:rta C
^122. kayatnakəna] A B, kayatna C
^123. saṅ] A C, sa B
^124. ta ya] B C, om. A
^125. yar apa] em., yar napa A, ya yan apa B, lac. C
^126. ika] B C, I A
^127. sukha] norm., suka B C, suka duka A
^128. aveh] A, paveḥ B C
^129. lumaku] A, lumakva B C
^130. sabhān] norm., sabaAn· A B C
^131. anon] A C, Anvananna B
^132. vvaṅ] B, vva A, voṁ C
^133. təlihən] A C, tilihən· B
^134. buḍaya] A, budaya B, buhaya C
^135. kəkəṅ] A B, kəkəḥ C
^136. bhīma-rūpa] norm., biparupa A, bimarupa B C
^137. haneṅ] A C, hane B
^138. peda] C, seda A B
^139. yan kita] B C, kita ya A
^140. cheda-kṣara] norm., ceḍakṣara A B, cekṣara C
^141. caṇḍaparihāra] em., cəndaparihara A B, cənḍaparihura C
^142. nijakarma] A, najakamaḥ B, n:ikiṁniṅ karma C
^143. denika] A C, om. B
^144. asādhāraṇa] norm., om. A, lac. C, Asadarana B
^145. surabhi] norm., Asurabi A, surabi B, lac. C
^146. tri] B C, tras A
^147. pva] B, sve A, lac. C
^148. pva] B, pve A, so C
^149. abva] norm., Abo B, Ambva A, bo C
^150. mətu] B C, mta A
^151. saṅkan] A, sakantha B, lac. C
^152. mətu] B, mta A, lac. C
^153. śabda tar yukti] norm., sabda thar yukti A, sabḍa tan· yuk·ti Ambhək· magəL̥ḥ B, 5+kti C
^154. trikāya] norm., trakaya A, trikaya B C
^155. pinakapaṅrasanikaṅ] em., pinaḥkapagosranikaṁ A, pinakapagvasrinikaṁ B, pinaka paṁgostini C
^156. ṣaḍrasa] norm., sadrasa A, sadasa B C
^157. kaṭuka] em., kaḍuka A, kaduka B C
^158. tikta] em., tratta A, kakrək·ka B, tritta C
^159. ṣaḍrasa] norm., sadrasa A, sadasa B, lac. C
^160. kaṭuka] em., kaḍuka A B, kaduka C
^161. tikta] em., tr̥tta A, kakrək·ka B, trətta C
^162. nahan] em., nihan A B C
^163. jənəka] em., jənək A B C
^164. sakita] A B, saṁkita C
^165. təka kasādhyan] norm., təkan· A, təka kasadain· B, takasan C
^166. ketu] A, ke B, ketunta C
^167. tumiṅgalakəna] norm., tumigala:kna A, tumigalakna B, tumaṅga2+ C
^168. yar] A, ya B, yan C
^169. apa viṣayaniṅ śabda] norm., Apa visayaniṁ sabda A, om. B, hapa visayani sabda C
^170. capala] B C, campala A
^171. asta] A C, As·ti B
^172. masukər] em., masukət A B, lac. C
^173. paṅinakən] em., paṅənakən· A, paṅinakə B, lac. C
^174. ujaranta] A B, hujartana C
^175. apa] A C, Apan B
^176. ṅahiḍəp] C, ṅahdap A, ṅahḍəpniṁ B
^177. prah] A, priḥ C, pra B
^178. mijil] A C, mijilyaṁ B
^179. saka] A B, ṣuka C
^180. apa] A C, Apan B
^181. matalaṅkup] norm., matalakup A B C
^182. yan] A C, ya B
^183. pasalaṅgapan] A, pasaga panaṅan· B, lac. C
^184. tuṅgal] em., tu A, tugal B, tuṅgalan· C
^185. panuduh asta mukha] norm., panuduḥ Asta muka A, panuduḥhan ṣamuka B, panuduḥha samuka C
^186. pacumbana] em., pacubakaḥ A, cumukaḥ B, rubakaḥ C
^187. yan gamələn taḍahən] em., ya gamlən tadaḥhən A, yan· gaməlan tadaḥ B C
^188. athava tan] A, Atavan ta B, Atava2+ C
^189. paracidra] C, palar cidra A B (lexical)
^190. kahyunya] A C, kahyanya B
^191. hanāsipattra] norm., hanasipatra B, hana sipasṭa A, hana sipat C
^192. taṅan] A, taṅanta B, lac. C
^193. utər] em., Utar A, Utir B, Uta1+ C
^194. lət] B, silit A C (lexical)
^195. guru jana] em., guru, jana A C, guru juga B
^196. paharəpa] B C, pahaR̥pan· A
^197. aṅisiṅ] A C, ṅisiṁ B
^198. kinvan] A, kan·tun· B (lexical), takon C (lexical)
^199. upastha] em., pasṭa A, om. B, paṣtra C
^200. ṅaraniṅ pəlat] A C, om. B
^201. apa] A C, Apan· B
^202. aṅəyəh, nihan] C, Aṅəyə◯ḥhan B, Aṅəyəḥ A
^203. paharəpakəna] A, pahaR̥pan B, paṁhaR̥pakna C
^204. vvaṅ] A C, vaṁ B
^205. para] A B, saṁ C (lexical)
^206. kabeh] B, om. A C
^207. madhyamottama] norm., mvatama A, madyamotama B C
^208. apan] B, Avan· A, hapan· C
^209. agəṅ] A, Ahiṁ Ikaṁ Agəṁ B, Aṁhiṁ Ika Agəṁ C
^210. marurucanya] A, maṅrucanya B, marucan C
^211. mətu] B, mtə A, pamətu C
^212. papaniṅ dadi] A, papanikaṁ B, papa rikaṁ C
^213. anon] A, anvana B, hadnonama C
^214. mitradroha] em., minṭadvaha A, miṭadoha B, mitradvaha C
^215. āvak siki] A, Avuk· ṣikil· B, Avuk ṣiki C
^216. tan ahayu] B C, tar na hayu A
^217. maṅkana] C, makana A B
^218. kayatnakəna saṅ sevaka dharma] B C, om. A
^219. ṅaraniṅ] A C, raniṁ B
^220. apa visayaniṅ suku] B C, om. A
^221. asiṅ] norm., hasiṁ A, hasi B, yasi C
^222. anrap ta] em., Anap·tra A, Apas·tra B, lac. C
^223. paṅraṅkakan] norm., parikakan A, parakakan B, paraṁkakan· C
^224. pamagah-magahan] norm., pamaga-magahan· A, pamaṁgamaṁgahan· B, pamaṁgaAn· C
^225. paluṇḍu] em., pakilunda A, pakilunḍu B, pakilun· C
^226. tan padvaṅdaṅ*] A, tan padodaṁ B, 5+ C
^227. nihan ta] A B, hana C (lexical)
^228. ndya ya] A, ndya B, nədya ya C
^229. guruśuśruṣā] em., gurususra A, gurusrusa B, lac. C
^230. śaucam] em., sucyam A B, 2+m C
^231. apramādaś ca pañca vaite] conj., Apramaḍasvateḥ A, Apramadasvate B, hapramaḍasvatsubscr. e C
^232. niyamāḥ] norm., niyamaḥ A, niyama B C
^233. parikīrtitāḥ] norm., sarikəta:taḥ A, parikititaḥ B, parikitataḥ C
^234. akrodho] norm., Anakroda:dva A, Akrodva B, hakroḍa: C
^235. mentonakən] em., mentona:kəna: A, men·tvan·kən· B, metonakən· C
^236. para sujanma] A B, para sup·jakma C
^237. kabaih] A, kabeḥhan· B, kebsubscr. ehan· C
^238. guruśuśruṣā] em., gurususra A, gurusrusa B C
^239. bakty anukul] A, bakty anuṁkulan B, bakotyanuṁkulan C
^240. matuha] A C, guru B (lexical)
^241. maṅkana] C, tuhu makana A, makana B
^242. kunaṅ] A C, kuna B
^243. kayatnakəna] A, katnakna B, tayatnakna C
^244. ulah] B C, Uvaḥ A
^245. rahayu] A C, rayu B
^246. aparək] C, paR̥k A, hapaR̥k· B
^247. pariśuddha] norm., parisuda A B, parisada C
^248. nahan] em., nihan A B, om. C
^249. kaśuśrūṣāniṅ] em., kasusraniṁ A, kasrususaniṁ B, kasrasuniṁ C
^250. maṅguru] A B, saṁ guru C
^251. śauca] em., sucyante ras. ea A, sucya B C
^252. masəhan] B, masiḥhan A, masihan C
^253. yan] A, karmananiṁ B, ajña kamnaṁniṁ C
^254. magaməlan] C, gamələn A, magamələn B
^255. āhāralāghava] em., Aragavəm· A, Aralagavəm· B, haralagavə C
^256. śīghra] norm., sagraḥ A, sigra B C
^257. kitānaḍah] norm., kitanadaḥ A, kita nənḍaḥ nḍaḥ B, visubscr. danaḥ C
^258. agəṅ] norm., hagəṁ A, pahagəṁ B C
^259. kəpəl] A B, təpəl C
^260. kāmakāra] em., kama ri A, kumarak B, humarak C
^261. maṅkana] A C, makana B
^262. ya kukṣi] C, tan kasi A, ya kuksi B
^263. umaṅən-aṅən] B C, Umaṅina:ṅən A
^264. kapiṅpatnya] A C, kapipatnya B
^265. saṅ] A C, sa B
^266. ślokanya] norm., silokanya A B C
^267. ālekhyam] norm., Alekyəm· A, Alekyam· B, halekyama: C
^268. hasitam] em., citəm A, om. B, masitən· C
^269. gītam] norm., gətəm A B, gitəm C
^270. jr̥mbhanam] norm., jraḥbanəm A, jrəmbhanəm B, hajrəmbhanəm· C
^271. śuddham ca phalarahasyam] em., sudəm ca: palarahasəm· A, sudəm· palarahasəm· B, sudəm palarahasəm· C
^272. na] A B, om. C
^273. karotu] em., karroteḥ A C, roteḥ B
^274. kaliṅanya] conj., om. A, ṅaranya, kaliṅanya B C
^275. apan] C, apannya A, Apan B
^276. hana] A C, pina B
^277. sulakṣaṇa] em., nulakṣana A B C
^278. agələm] A, AkəL̥m· B, hagləm· C
^279. tumulis-tulis] em., tamuləs taləs· A, tumulis·tulis· tumus· B, tumaləs C
^280. yan] A, tan B, ya C
^281. hasitam] norm., Asithəm A, Asitəm B, hasitəm· C
^282. paguyvan-guyvan] em., paguyvan-gayvan A, paguyu-guyuna B C
^283. harəpən] A, sanḍi B C
^284. abañol] B, Abañvala A, habañval· C
^285. gītam] em., gətəm A B C
^286. paṅiduṅ] A, pataṅiduṁ B C
^287. pamikvanvakən] A, paməkən B C
^288. yar] A, om. B C
^289. kinvan] B, kinva A, akon· C
^290. jr̥mbhanam] norm., jraḥbhanəm· A, jrəbanəm· B, jrambhanəm· C
^291. lapā] norm., lapa A B, pa C
^292. kaṇṭhāravam] conj., kadaranəm A B, kaḍaranəm· C
^293. paṅhvab] em., paṅvamka A, paṅvambha B, paṅomka C
^294. akadanəm] A, Akadaranəm· B, hakadaranəm· C
^295. paṅucap aṅkara] em., paṅucapa:kar A, paṅucap aṁkar B, paṅucapa:kar C
^296. na karotu] em., na ka2teḥ A, kvateḥ B, karoteḥ C
^297. kaliṅanya] A, tan· linanya B C
^298. śalākāñjanam] em., sellajanəm A, selakajanəm· B, selakacanəm· C
^299. paṇadantagharsādhyasta] em., panadartaga:svaḍyus A, panadan·tagar sodya B, paṁnadantaga, svaḍyu C
^300. ceva] A, cava B C
^301. maprayāsamagama] norm., maprayasamagama: A, maprayasamaṁgama B, maprayaṣamagama C
^302. ceva masva ceva mibuḥ] A, cavamaso ◯sevavibu B, cava maso ceva, vibu C
^303. kramaviduḥ ceva nervayude, uddatayudena kaləm suparigrahaste] A, kṛmavidu cavanevayurde, Edasubscr. tayudena kaL̥m syurigrhas·taḥ B, kramavidu cava nevayude, Udatayudena tamL̥m· suparigrahastaḥ C
^304. śalākāñjanam] em., selajanəm· A B C
^305. pacələkan] A B, pacləka C
^306. astri] B C, Asti A
^307. pakrala-krala] em., pakrale-krale A, pakrola B, pakrela-krela C
^308. tan lepana] em., lepana A B C
^309. tan] A B, yan C
^310. yan] B, yar A, ya C
^311. baturan] A C, baturrana B
^312. valaharnya] A, valahanya B C
^313. kunaṅ] A, kunə B, kunəṁ C
^314. dantagharsā] em., dartaga A, den·taga B C
^315. adhyasta] norm., Aḍyasta A, Adyus·ta B, hadyusta C
^316. pahyasniṅ] B C, pahyaṁ sni A
^317. agəṇḍiṅ] norm., Agdəḥ A, Agədiṁ B, hagədiṁ C
^318. kecaka] A B, keñcaka C
^319. hārahataḥ] em., ha2hataḥ A, Arva:hataḥ B, harohataḥ C
^320. savilah] A C, salivaḥ B
^321. prayāsamāgama] em., prəyasamagama A B C
^322. astri] B, Astra A, stri C
^323. astri] B C, Astra A
^324. sama] A, masaḥ B, masa C
^325. sinaṅguh] C, sinaguḥ A, sinəguḥ B
^326. nihan] A, nihan· ta B C
^327. kapiṅlimanya] C, kapilimanya A B
^328. gurutalam] em., garugaləṁ:m· A, gurutayəm B, gurutalpaka C
^329. pravakṣyāmi] norm., pravaksyami A, pravakasyami B C
^330. mahāyānam] em., mahayanəm A C, mahanəm· B
^331. hyatistanti] em., hyistati A B, hyatasṭati C
^332. durbhage hinarsabekṣaḥ] A B, dur, bagehinasaḥ bekṣyaḥ C
^333. sakābhyāsa] em., byapa A B C
^334. praṇamyāsīt] em., pranamyaseth· A, R̥namyaset· B, panamyaśet C
^335. talapakan] A, talapaka ṅaranya B, talapaka C
^336. mahāyānam] norm., mahayanəm· A B C
^337. hyatisṭanti] A, hyatinṭan·ti B, hyatinṭanti C
^338. atīta ya] norm., Atita ya A, Atisaya B, hatisaya C
^339. mahādhika] norm., mahaḍika A, mahedita B, mahadika C
^340. svagata] B, Asvagata A, svegata C
^341. hulun] A, hana hulun· B C
^342. vataṅakən] em., vataṁkən A, vatakan B, vata:tan C
^343. sādhyanya] norm., saḍyanya A, ṣanḍyanya B, ṣaḍyanya C
^344. talapakan] A, talapaka B C
^345. tan] B C, ta A
^346. durbhaga] em., ḍurbagan· A, durbagan· B C
^347. talapakan] A, talapaka B C
^348. rumuhun] A B, rumuhyana C
^349. praṇamyāsīt] em., pranamyaseth· A, pranamyaset· B, pranamyaṣetha C
^350. pva kita] A B, pveki C
^351. tumutakəna] A, miUmutapakən B, miumuptakən C
^352. talapakan] em., talapakar A, talapaka B C
^353. yātah səmbahən] em., yataḥ sinəmbaḥḥən·kna A, ya ta, səmbhaḥhən·kəna B, ya ta, səmbahan· kna C
^354. səmbahən] A B, səsəmbahəna C
^355. pituhun, kaliṅanya] A, mituhun·, kaliṅanya B, pituhunta liṅanya C
^356. hīnavākyam] em., hitavakyim A, hitavakyam B C
^357. siṁharūpañ ca grahaste] norm., siharupañ ca grahaste A, siharupañ ca grahate B, siṁharapañagrahate C
^358. gurusaṁghāsanam pritam] em., gurusaṁgasanəm pr̥kəm· A, gurusagasanəm· B, garasaṁgasanəm· pratəm· C
^359. gr̥hate namaniṁ mate] A, grahate namanima B, grahate namanəmate C
^360. anāma] em., Apanama A B C
^361. hīnavākyam] norm., hinavakyəm A, hinavaṁkyam· B, hinavakyam· C
^362. upata] C, nupita A, upəta B
^363. siṁharupañ ca grahaste] norm., siharupañ ca grahaste A, siharupañ ca graha B, saharupañca: graha C
^364. pintonakən] B, pamitvana:kin· A, pinikvenakən· C
^365. tan dadi] norm., tar ḍaḍi A, ta nḍi B, tan ḍadi C
^366. saṅ guru saṁghāsanam pr̥tatəm] norm., saṁ guru saṁgasanəm pr̥tatəm· A, saṁ gurugasanəm·pratatəm· Bac, saṁ guru saṁgasanəm· pratatəm· Bpc, laṁguruśaṁgasanəm· praptatəm· C
^367. śumīghraa] norm., sumigraha A, sumigaḥha B, sumigaha C
^368. kapaṅguh] A, tapaṅguḥha B, hapatuha C
^369. svadeśa] em., svarḍesa A, surdesa B, śudesa C
^370. səmbahən] A, səm·baḥhən·na B, səmbahəna C
^371. tan agəlis] em., tana:gləs A, tan· glasa B, tan· gləs C
^372. mavuvus] A, mvavus· B, movus· C
^373. laku] A B, alaku C (morphological)
^374. pavurugan] A B, vurugan· C
^375. padyus] A B, paḍyas· C
^376. tan panapak] C, tan:apak A, tan· napak· B
^377. paṅhəban] norm., paṅəban A B C
^378. paṅinum] A, paṅinuman B, apaṅinuman· C
^379. paṅambvan] em., paṅambhyan· A, paṅam·byan· B, paṅambyan· C
^380. paṅaṅgva] norm., paṅagva A B, paṅaṁgve C
^381. yan tan] em., yar ta A, ya tan B C
^382. pabaryan] A, baryan· B, barya C
^383. pesi] A, pvasi A, pesṭi C
^384. tagonan] A C, tagvan· B
^385. tadinan] A C, om. B
^386. saṅ guru] A C, om. B
^387. nahan] em., nihan· A B C
^388. talapakan] A, talapaka B C
^389. kapiṅgənəpnya] B, kapignəpnya A, kapiṁnəm·nya C
^390. saṅ] A C, om. B
^391. ndya ya, nihan] C, nədyi ya nihan A, om. B
^392. duhkha tuməmu duhkhanya] norm., om. A, duka tumamu dukanya B, duka tuməmu dukanya C
^393. kabaih] Apc, baiḥka Aac, kabeḥ B C, 1+beh C
^394. ya ta] A, yan akva B, yan· kva C
^395. maṇḍala] norm., mandala A, lac. B C
^396. sukha riya] A, saṁkaniya B C
^397. təka riya] B, riya A, tika riya C
^398. saṅkanikaṅ] B C, sakariya A (morphological)
^399. gavayakəna] em., ginavaya:kna A, gavayakna ta B, gavəyakna ta C
^400. yatanya] A B, tan tasyan C
^401. kopadrava] B C, kvepadrava A
^402. nahan] em., nihan A B C
^403. nihan ta] B, hana A (lexical), hana ya C
^404. kari] A B, karikṣa C
^405. cadu-śakti] norm., cadusakti A B, cadasak·ti C
^406. jalakuna] A B, jalakunaṁ C
^407. sambharaṇa] em., sambhirana A B C
^408. taraṅgabāhu] norm., taraṁgabahu A B, taraṁgabahu, cakra si tarupaḥ, cakra si Atala pakṣa, cakra si sakuR̥b B
^409. an upadrava] A, Anupa Upadrava B, hanu paṅupadrava C
^410. umigəl] em., Uməgəl A B, migəl C
^411. patala] B C, tala A (morphological)
^412. jalakuna] A B, jalakunaṁ C
^413. ri] B C, di A
^414. pat ri] B, patniṁ A C
^415. patala] A B, pala C (eye-skip)
^416. umigəl] em., Uməgəl A B, huməgəl C
^417. paṅupadrava] B C, paṅupava A
^418. irikaṅ] A C, Irəkəṁ B
^419. samudra] B C, sagara A (lexical)
^420. umigəl] em., Umləgil A, Uməgəl B, om. C
^421. ya cakra…vetan] transmitted in A B, sambhirana: A, sabirana B, kiḍulvan· A (eye-skip), om. A (eye-skip), om. C (eye-skip)
^422. sambharaṇa] em., sambhirana: A, sabirana B, om. C (larger gap)
^423. kidul kulon] B, kiḍulvan· A (eye-skip), om. C (larger gap)
^424. ya patniṅ saṅ mānadhana, saṅka ri lvar kidul kulon vetan] B, om. A (eye-skip), om. C (larger gap)
^425. umigəl] A B, Umagal C
^426. vəkasniṅ] A, vəkasna B, vasiṁṅa C
^427. gəsəṅ] B C, gəsiṁ A
^428. de] A B, deniṁ C
^429. i svar i luhur, makuliliṅan] A B, om. C
^430. lvirnika] C, lvarnya,nikaṁ A, lvirnyanikaṁ B
^431. pinakasañjata] C, pinaḥkasañjata A, pinakañjata B
^432. saṅ] B, sa A C
^433. ikaṅ] B C, Ikaṁ A
^434. mañabda] A, sabda B (morphological), ñabda C (morphological)
^435. māmbək] C, mambhaka:n· A (morphological), Ambhək· B (morphological)
^436. ya ta mataṅyan] B C, yatanya A (eye-skip)
^437. vəkasnika] C, vkasnikaṁ A B
^438. yatnakəna] A, yatna-yatna B C
^439. arthya] norm., Artya A, An·tyata B, hantyanta C
^440. vuvusakənaṅ] em., vuvus·kna A, vuvus·kəna B, vuvus·, knaṅ C
^441. mahyun] A B, mahyaṁn· C
^442. janma samaṅke] em., teja samake A, ter jan·ma samaṁke B, tejan· liṁ samaṁka C
^443. umaṅguhakən] norm., Umaguḥhakən A B, Umiguhakən C
^444. ratnopadeśa] norm., ratnapaḍesa A, rat·nopadesa B, ratna: padesa C
^445. trikāyo] norm., trikayo A B C
^446. hala lavan] B C, halavan A (haplography)
^447. pinaten] A C, tinapen· B
^448. kahava-hava] A B, kahavaha C (morphological)
^449. dumehnya] A C, dumeḥ ya B
^450. ri kagaveyanika] em., ri kagaveyanika A, ri kagaveya Ika B, ri kagavayni:ka C
^451. kaliṅanya] B C, ṅa A
^452. karaṇanya, maṅguh] A, karanyaṁguḥ B, karananyaṁguḥ C
^453. pāpa saṅsāra] norm., papa: subscr. sasara A, papa saṁra B, papa saṅgara C
^454. kopadrava denika] norm., kvapadrava ḍeni:ka A, kvapadravanika B, drava denikaṁ C
^455. trikāya paśānta] norm., tr̥kayva pasanta A, trikayva pasan·ta B, saṁ hyaṁ 1+ri 2+ C
^456. pahiṅan gəṅniṅ upadrava] B, pahiṅani:ṁ papa:, paṅupaḍrava A, pahiṅaniṁṅ upadrava C
^457. mavarahakəna ri kita] A, mavarahakəna ri tita B, mavarahan3+ C
^458. jñāna] norm., ñana A B, lac. C
^459. jñāna] C, ñana A B
^460. jñāna] A C, ñana B
^461. paḍaṇḍakara] em., paḍaḍakara A, padadakara B, padaḍakara C
^462. pahalaniṅ rat] norm., pala:niṁ rath· A, halani rata B, ti hala, ri rat· C
^463. sinaṅguh] B, sinaguḥ A C
^464. śabda paśānta ṅaranya] B C, om. A
^465. pati-duhkhaniṅ] norm., pati ḍukaniṁ A, patni dukaniṁ B, pativukaniṁ C
^466. ry avaknya] B C, niṁ vaknya A
^467. tri] B C, tra A
^468. ulah paśānta] norm., Upasanta A, Ulaḥ pasan·ta B, hulaḥ pasanta C
^469. maṅdadyakən] A B, madadyakna C
^470. janma] A C, jama B
^471. maṅkana] A C, makana B
^472. kagəgə] B C, tagəgə A
^473. tri-mala] B C, tramala A
^474. tri-mala] B C, tramala A
^475. nihan lvirnya] A, ndya lvirnya nihan B C
^476. kumira-kirakən] A B, kumira-mirakən· C
^477. ṅahanakən] A, ṅaranya ṅahanakəna B, ṅahanakna C
^478. laraniṅ len] B C, lan A
^479. haroharaniṅ] A, ha2hara ri B, ha:roharani C
^480. ṅaranya] B C, om. A
^481. maṅdadyakən] A, maṁdadyakna B, madadyakna C
^482. maṅdadyakən] norm., maṁdadyakna A, maṁdadyakəna B, madadyakən C
^483. aṅabhicāri] norm., Aṅencari A, Aṁṅabicari B, Abṅəcuri C
^484. anurāga] em., Anaraga A C, om. B • Ms. B has a huge omission gap until the section daśa-mala.
^485. vvaṅ] C, mvaṁ A, om. B
^486. śabda dusta ṅaranya] norm., om. A B, sabda dusṭa ṅaranya C
^487. atimburu] A C, om. B
^488. vākcapala] norm., vak·campala A, om. B, vakapa C
^489. vākpārusya] em., parusyi A, om. B, paruna C
^490. saṅ upadrava] A, om. B, paṅupadrava C
^491. kəkəṅ, vuṅkuk] A, om. B, ṅavukuk· C
^492. salaya] A, om. B, sak·ya C
^493. salvir vikāraniṅ] A, om. B, salvirni vikara riṅ C
^494. ahabət] C, ṅahabət· A (morphological), om. B
^495. ginavayakənya] A, vəvəya:kənya B, ginavəyakən· C
^496. tətək] A, tətək:u B, təktək· C
^497. lakay] em., lantey· A, lan·tay· B, latay· C
^498. lakay əlur] A, om. B C
^499. janma] A B, j·ma C
^500. ṅaranya] B, om. A C
^501. tipniṅ] A, təpniṁ B, tapna C
^502. təmən] A, təmən· təmən· B, təmən-təmən:a C
^503. aparan ya] B, saparan ya A, haparan ya C
^504. Om] A B, ña maṅkana C
^505. trikāyopaśānta] norm., trakayvapasanta A, trikayvapasanta B, krətayopaśanta C
^506. abhyāsanta] norm., sabyasanta A, Abyasanta B, habyasanta C
^507. lagi-laginta] A C, lagə-lagəta B
^508. pinakabahitra] norm., pinaḥkabaheṭā A, pinakabaheṭā B, ui panaka bahsubscr. etra C
^509. banava] A C, bava B
^510. bahitra] norm., baheṭā A B, bahetra C
^511. paśānta] norm., pasanta A B, pasta C
^512. ṅaranira] A B, ṅaranya C
^513. yogīśvara] norm., yvagi:svara A, jvagisvara B, yogisvera C
^514. ṅaranira] A, ṅaranya B C
^515. livat ta ya] A, vilavan·kuya B, viralaga, kuha C
^516. pinakapariṇāma] norm., pinaḥkaparinama A, pinaka parinaka, parinama B, pinakaparinaku, parinama C
^517. yuktinya] B, yaktinya A C
^518. vigataḥ] A B, pinakaḥ C
^519. kleśapāpe ’smin] norm., klesapesmin· A, klesa papesmin· B C
^520. vigataḥ] A B, vigakaḥ C
^521. sarvaduhkhinaḥ] conj., maraduknaḥ A, maladukənaḥ B C
^522. kuśalam mahat] norm., kusalamahat· A B, kusala hata C
^523. śumuddhakən] em., sumiḍakən A, sumidakən· B C
^524. moha] C, mvah A, mvaha B
^525. drəmba] em., subscr. dəm·ba A, dəmbha B, damba C
^526. mātsarya] em., matṣayya A, məta, makṣarya B, mətta, matsayya C
^527. abhimāna] norm., Ambhimana A, Abimana B, habimana C
^528. mūrkha] norm., murka A C, marraka B
^529. sambhinnapralāpa] norm., sambhinapralapa: A, sibinapralapa B, sibinapralapa C
^530. kaliṅanya] C, ka, A, kaliṅanya ṅaranya B
^531. doṣa] norm., thvasa A, dvasa B, dosa C
^532. vīrya] norm., virya A, parya B C
^533. sih] A B, siha C
^534. drəmba ṅaranya] norm., om. A B, da:mba ṅaranya C
^535. jənək iṅ] B, jinəkə:ṁ A, jənəkaṁ C
^536. bvat] A B, abvat C
^537. akiṅkin] A B, akiṁkiṁ C
^538. hitāvasānaniṅ] norm., hitavasaniṁ A B, hitavasa C
^539. drəmba] em., dəmbha A B, dambha C
^540. kveh] B C, kvaḥ A
^541. ya lobha ṅaranya] B C, om. A • After the word lobha, B and C contain the description of məta. Ms. B contains the reading: məta ṅaranya, AvəR̥ deniṁ su|kanya, AvərR̥ deniṁ prajñanya, AvəR̥ deniṁ gunanya, AvəR̥ deniṁ paṅavraḥnya, ya makṣarya ṅaranya; ms. C: havəR̥ ḍeniṁ sukanya, AvəR̥ ḍeniṁ prajña:na, AvəR̥ deniṁ paṅavruḥnya, havəR̥ dsubscr. eniṁ gunanya, ya mta ṅaranya. The existence of this description makes this concept consist of 11 elements, not 10 as expected. The reason why I rejected this element as correct reading is because of məta appears as an element in daśa-mala below § SiGu 10.
^542. mātsarya] norm., matṣaryya A C, makṣarya B
^543. rahayu] A, ahayu B C
^544. abhimāna] norm., Ambhimana A, Abimana B, habimana C
^545. bari ya tamtam] em., bariyuḥ tamtam· A, bari ya taṁtam· B, bariḥyu tama-tama: C
^546. tolih] B C, koliḥ A
^547. riṅ guṇa] C, niṁṅ aguna A, niṁ guna B
^548. sambhinnapralāpa] norm., sambhinapralapa A, sam·bimanapralapa B, sambinapralapa C
^549. peśuna] norm., pesuna A, pisuna B C
^550. bvat maṅjərum] A C, bvak· majyum· B
^551. babadan] A B, ña dosa C
^552. vigataḥ] A B, vagataḥ C
^553. sarvaduhkhinaḥ] conj., maraḍuknaḥ A, malaraḍukənaḥ B, mara3+ C
^554. vənaṅa kari kita] A, vnaṁṅata ri kitita B, 2+ṅa kara kita C
^555. mārakarma] norm., maragkarma A, marakarma B C
^556. mārakarma] norm., maragkarma A, marakarma B, marikarma C
^557. tandrī] norm., tarḍra A, tandri B C
^558. kleda] C, kleḍra A, kelada B
^559. lajjā] norm., lajña: A C, lajña B
^560. rāga strī] norm., ragastra A, ragas·tri B, ragti C
^561. paradāra] em., paladara A, om. B C
^562. bhakṣa-bhojana] norm., baksyabvajña A, bakṣyagvajana B, baksyabhvejana C
^563. kuṭila] C, kutrala A, kutrila B
^564. matta] conj., om. A B C
^565. kaṅ] A, om. B C
^566. janmanya] A B, janya C
^567. gumavayakəna] B C, maṁgavayakna A (morphological)
^568. mvaṅ mujarakna hayu ri paḍanya janma] A B, lac. C
^569. vədi] C, vda-vda A, vḍə vḍə B
^570. hitāvasānaniṅ] norm., hintavasaniṁ A, tartavasaniṁ B, hitavasaniṁ C
^571. vədi] C, vda A, vḍə B
^572. vədi] C, vda A, vḍə B
^573. tandrī] norm., tarḍra A, tan·dri B, tanri C
^574. gumavay] A, magavey· B, magaveya C
^575. mujarakna] A C, ṅujarakəna B
^576. tandrī] norm., tarḍra A, tan·dri B, tanri C
^577. kleda] C, kleḍra A, kelaḍa B
^578. tumakonakəna] A B, lumakvanakən C
^579. hitāvasānaniṅ] em., hintavasaniṁ A B C
^580. lajjā] em., lajña: A C, lajña B
^581. tumakonakəna] A C, kumakvanakna B
^582. kapuṅguṅnya] A, puṁguṁnya B C
^583. eraṅ sevaka deniṅ sukhanya] A C, om. B
^584. kr̥tāyām] em., kata ya A, kata yan B, tata yan C
^585. kṣānti] em., yanti A, kyanti B C
^586. dhyāna] em., byana A B C
^587. metrī] norm., metri A C, mes·tri B
^588. paḍanya] norm., padanya A C, panya B
^589. vihikan] A C, kan· B • B is incoherent, jump from 30r to 35r.
^590. kṣānti] norm., santi A, sanḍi B C
^591. anupakṣama] A B, hacupakṣama C
^592. utsāha] em., Ukṣaha A, Ukṣaya B, hukṣaha C
^593. kagavayaniṅ] A B, kagaravayavi C
^594. tambəhana] A B, kambhəhan C
^595. dhyāna] norm., byana A, dyana B C
^596. antaraniṅ] em., Artaraniṁ A, an·tarana B, hantara:na C
^597. utsāha] norm., Ukṣaha A B, Utṣaha C
^598. daśa-kleśa] norm., ḍasakalesa A, dasaklesa B, masaklesa C
^599. larāmbəknyāmaṅguhakən] norm., larambhaknyamaguḥhakən· A, larambhək·nya, maṁguḥ B, laramətanyamaṁguḥ C
^600. duhkhaniṅ] norm., ḍukaniṁ A, duka Ikaṁ B C
^601. riṅ] em., niṁ A, om. B C
^602. metrī] norm., metra A, metri B C
^603. nimittaniṁ] em., mimitiniṁ A, mimitaniṁ B C
^604. dadi inak] A, dadi, niṁ Inak B, dadana Inak C
^605. grah iri] em., gr̥h iri A C, vrəh iri B
^606. kuśalam mahat] norm., kusulamahat· A C, kusalaḥ mahat· B
^607. gavayakəna taṅ] C, gavayakna kaṁ A, gavayak·ta B
^608. duga-duga] A B, dugaga C
^609. anumoda, anumāna] norm., Anumana Anumvaḍa A, Anumoda, Anumana B, hanumoda, hanumana C
^610. ālambana] em., Aliba A, AL̥bana B, ha2bana C
^611. atvaṅ] em., AtiAṁ A, Atyaṁ B, hatyəṁ C
^612. lagi-lagi] A C, lagi-lagaṁ B
^613. maṅkana] norm., makana A B C
^614. saṅ sevaka] B C, sa seva A
^615. kəna riṅ] C, knaniṁ A, kina ri B
^616. gati] B C, ganti A
^617. trikāyopaśānta] norm., pasanta A, trikayvapasan·ta B, trikayopasanta C
^618. paśānta] norm., pasanta A B, pasana C
^619. bhuta] norm., buta A, vuta B C
^620. saṅka ri] A, om. B C
^621. ku na] A B, ku C
^622. disaṅgut] B C, disagut A
^623. katiṅgaṅ] norm., katigaṁ A B C
^624. dirontok mauṅ] A, om. B C
^625. dipuuk] B C, dipuAk· A
^626. na] A, om. B C
^627. pati dikəndat] A, om. B C
^628. papraṅan] B C, praṁṅan· A
^629. ya] A B, yan· C
^630. devata] A C, deva B
^631. səkət] A, om. B C
^632. sumbilaṅən] A B, subilaṁṅən· C
^633. mədu] A B, mtu C
^634. lara hati,] A, om. B C
^635. devata] C, deva A B
^636. sarira] B C, saṁka riṁ sarira A
^637. ṅaranya] B C, ma A
^638. sombeṅ] norm., om. A, svam·beṁ B, sobeṁ C
^639. buntuṅ] B C, buntaṁ A
^640. rumpuṅ] B C, rumpu A
^641. ya] A B, yan C
^642. kunaṅ] B C, ku na A
^643. ma] A, om. B C
^644. pavataṅan] B, mavataṁṅan· A, paṁvataṁṅan· C
^645. visesa] A, bisa B (lexical), basa C
^646. kunaṅ] B C, ku na A
^647. ma ṅaranya] em., ma, ṅa, A, om. B C
^648. dayəh] A C, dayiḥ B
^649. sarba satva ñarak, sarba pala tan pavvah] A, sarba pala tan pavvaḥ, sarvo satva ñarak· B (transposition, see st. ), sarba pala tan pavvaḥ, sarba satva ñarak· C
^650. sabdanta] em., sabdanya A C, sabḍanya B
^651. ambəkta] em., Ambəknya A, Ambhəknya B, Ambakta C
^652. ñumpah-madahkən] A, ñumpaḥ B C
^653. ṅajak] C, ṅajap A, ṅajat B
^654. mariṅkavut] B C, marikavut· A
^655. guru] B C, naru A
^656. capala] C, capəlak A (lexical), campala B
^657. ya] A C, ya sinaṁguḥ B
^658. notok] B C, om. A
^659. duka] A C, B
^660. yan avədi] em., yan:avda A, yan· vədu B, yan vdi C
^661. ṅaranya, ulah paśānta] norm., ṅa, Ulaḥ pasanta A, om. B, ṅaranya, Ulaḥ pasanta C
^662. ya ta] C, om. A, ya B
^663. madavā] norm., maḍava A, mandava B, madava C
^664. śabda manis arum, ya śabda paśānta ṅaranya] norm., sabda manisa:rum·, ya sabda pasanta, ṅa A, sabḍa manis arum·, vulat ma2hara, mere Enak ambhək:aṁ rat·, ya sabḍa pasan·ta ṅaranya B, sabḍa manis arum·, ya sabḍa pasan·ta ṅaranya C
^665. rahayu,] A C, rahayu, Ulaḥ yukti, B
^666. cidra] A B, cin·da C
^667. praṅ] B C, sraṁ A
^668. rahayu] B C, hala hayu: A
^669. taṅan] A C, taṁṅan· taṁṅan B
^670. masaṅguli] A C, masaṁguliṁ B
^671. vvaṅ] A C, ṣaṁ vvaṁ B
^672. paśānta] norm., pasanta A B, pasta C
^673. daṇḍakara] em., ḍaḍakara A, dadakara B C
^674. hiri payogya] A B, hira yogya C
^675. jahət] A B, jahat· C
^676. ambək] norm., Ambhak· A, Ambhək· B C
^677. ambək] C, Ambhak A, Ambhək· B
^678. ambek] norm., Ambak A, Ambhək· B, Ambhək· C
^679. ambək] C, Ambhak A, Ambhək B
^680. yan] B, ya A, yana C
^681. karasa] A C, kurasa B
^682. kahanakən sakāya] norm., kahanakən sakaya A, kayatnakənnikaṁ B, kahanakən:ikaṁ C
^683. ikaṅ] B C, Iririkaṁ A
^684. ambək] B, Ambhak· A, Ambhək· C
^685. ṅaranya yan] B, om. A, ṅanya C
^686. iti śikṣā guru ṅaranira.] C, nihan sikṣa saṁ pandita, sikṣa guru, ṅa, ya ta mataṅyan kayatnakna saṁ sevaka ḍarmma, ø 24r2//,//, Iti siksa guru, ṅa, A, Itiḥ sikṣa saṁ pandita, nihan ṣikṣa guru ṅaranya, yan mataṁṅyan kayatnakna saṁ sevaka darma, tman·///ø/// B