The Saṅ Hyaṅ Siksa Kandaṅ Karəsian or ‘The Hermits’ Holy Precepts for Society’
Digital Critical Edition and Translation of the Old Sundanese Rules for Society
edited by Aditia Gunawan
Current Version: draft, 2024-12-24ZStill in progress – do not quote without permission.
List of Witnesses
- A: Perpustakaan Nasional, Jakarta, L. 630
- Content:
- Colophon:
- normalized: mula manibakən sastra duk iṅ teja divasan, huvus iṅ vulan katiga pun, ini babar iṅ pustakanipun, nora catur sagara vulan.
- translation: ‘The beginning of copying the text was around noon; it was finished in the third month. This is the disclosure in the book: zero-four-sea-moon (1440 Śaka).’ Based on EdASD.
- Physical Description: Old Western Javanese Quadratic script on gebangThe manuscript consists of 29 leaves of \textit{gebang} (\textit{Corypha gebanga}), measuring 35 × 3.5 cm. Each leaf on each side contains four lines of writing.
- Content:
- B: Perpustakaan Nasional, Jakarta, L. 624 & L. 1+
- Content:
- Colophon:
- diplomatic: təlas sinurat· bulan kasapuluḥ bijilna, poEna Aṅgara manis·, tulis·na tə Acan· ras·ti, masa di nusakrata, panəpen hada-hade pun· //o// malampaḥh ¡iṅpara!⟨iṅampura⟩¡ka!⟨ku⟩ na sastra3+pa, kuraṁ vuvuhan·, Ḷviḥ loṅan·, ṅada praña saṁṅ amaca manavas·ta saṁ ṅaṚṅe pun·,·
- translation: ‘It is accomplished to be written on the tenth month, its day was Tuesday manis. The writing is not beautiful yet, during the time when [I] was in Nusakrata, in the beautified retirement place. I ask forgiveness by the fact that the text is ... If it is lacking, please add, if exessive please reduce. The readers are ṅada (?) knowledgable, the listeners gain the desired result.’
- Physical Description: Old Sundanese script on lontarWe find two kinds of ka final (k·). The first is the one which is commonly found in manuscripts in Old Sundanese script, and another one is a rather rare form.Two ways of representing the panyuku (vocalization u) can be found in Old Sundanese manuscripts: first, the more common form is the right angle placed below the aksara, while the other form simply uses a single dot (·) below the aksara. This manuscript uses the second type.
- Hand Description: We find two kinds of ka final (k·). The first is the one which is commonly found in manuscripts in Old Sundanese script, and another one is a rather rare form.Two ways of representing the panyuku (vocalization u) can be found in Old Sundanese manuscripts: first, the more common form is the right angle placed below the aksara, while the other form simply uses a single dot (·) below the aksara. This manuscript uses the second type.
- Content:
- EdASD: Atja & Saleh Danasasmita. 1981. Sanghyang Siksakanda ng Karesian: Naskah Sunda Kuno Tahun 1518 Masehi. Bandung: Proyek Pengembangan Permuseuman Jawa Barat.
- H: Perpustakaan Nasional, Jakarta, 262 Peti 89
- Physical Description: Roman transliteration made by K.F. Holle.
Metadata of the Edition
- Title: The Saṅ Hyaṅ Siksa Kandaṅ Karəsian or ‘The Hermits’ Holy Precepts for Society’. Digital Critical Edition and Translation of the Old Sundanese Rules for Society
- Text Identifier: DHARMA_CritEdSiksaKandangKaresian
- Edited by Aditia Gunawan
- Copyright © 2019-2025 by Aditia Gunawan.
The project DHARMA has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement no 809994).
1
The Ten Accomplishments
A:1vndah nihan varahakəna saṅ sadu, de saṅ mamet hayu, hana ta saṅ hyaṅ siksa kandaṅ karəsian ṅaranya, kayatnakəna voṅ sakabeh, nihan ujar saṅ sadu, ṅagəlarkən saṅ hyaṅ siksa kandaṅ karəsian.
Here, as follows, is what will be taught by the holy man: the way (de) of one who searches weal.↓1 As regards what are called the hermits’ holy precepts for society (saṅ hyaṅ Siksa Kandaṅ Karəsian),↓2 all people should exert themselves to follow them. These are the words of the holy man, revealing the hermits’ holy precepts for society.
Notes
↑1. The meaning of de is ambiguous. Another possibility is to take the third meaning recorded in OJED, viz. ‘in relation to, with regard to, toward, to’, in which case the alternative translation would be ‘what will be taught by the holy man to the one who searches weal’. See Oglobin 2000: 184.↑2. See the discussion of the title in the Chapter 6, §The Title.
ini saṅ hyaṅ dasa-krəta, kundaṅən uraṅ reya, asiṅ nu dek nañjərkən saṅ hyaṅ sasana krəta, pakənən həbəl hirup, həbəl ñovana, jadyan kuras, jadyan tahun, dəgdəg tañjər, jaya praṅ, ñovana na uraṅ reya.
These are the ten holy accomplishments (saṅ hyaṅ dasa-krəta), which must be adhered to by all people. Anyone who starts to uphold the holy instructions of the accomplishments (sasana krəta), is destined to be long-lived, to be of long youth,↓3 to have success in paddy fields (kuras),↓4 to have success in cultivation,↓5 to stand firm,↓6 to win in battle — all people who do so will be youthful.↓7
Notes
↑3. The word ñovana, which seems to be derived from Skt. yauvana ‘youth, youthfulness, adolescence, puberty, manhood’, here probably has one of the meanings ‘ageless, long youth, youthful’ (MW, s.v.) that are also inherent in the Skt. word.↑4. ASD translate kuras as ‘ternak’ (livestock), which seems unlikely. In MdS, kuras is a verbal base meaning ‘to rince, clean up’. One occurrence in KaPani 737 seems to furnish a clue: upamana ṅuṅkuṅ añjiṅ, hayaṅ aya kadaekna, sandigana ṅuruṅ hayam, hayaṅ rampes pamuluna, upamana dina kəbo, hayaṅ nimu pakən ṅuras “just as we raise dogs, wishing they are obedient; just as we cage the chickens, wishing their feathers are good; just as, regarding the buffalo, we wish to find them for ṅuras”. Seeing the relationship ṅuras with the buffalo, perhaps this word means ‘to plow’)? If so, then the base kuras most likely means ‘rice-field’.
↑5. The word tahun means ‘seasonal plant, i.e. agriculture’ = OJ (OJED: s.v. tahun 2). Cf. also RS 2.2 ṅuniveh kahayvakənaniṅ rāt kabeh, dadyaniṅ tahun, laṇḍuṅaniṅ udan, karuhun kadīrghāyuṣakəna śrī mahārāja “and especially he should foster the well-being of the whole world, the success of the crops, the long duration of rains, and in the first place bring about the longevity of the great king”. Among parallels in OS texts, I may cite PNJ 129 jadyan kuras jadyan tahun “The paddy fields and crops are successfully growing” and TB 35v pada ñovana, dadian kuras, dadian tahun, dadian kaneneh “All people are youthful, the paddy fields, crops, and livestocks are successfully growing”. Note that dadian and jadyan are equivalent, the former a loanword from OJ, the latter its proper OS form jadyan (< jadi).
↑6. I interpret dəgdəg tañjər as ‘stand firm’. The word dəgdəg is probably related to adəg, so in this case, dəgdəg tañjər is a twin form (see Chapter 3, §Morphology). In some texts, we find dədəg instead of dəgdəg (e.g. in PNJ 150 dədəg tañjər jaya ñovana) so the word dəgdəg seems to be a reduplication of dəg. The word dədəg in MdS means ‘well-built, strongly-built, square built, a fine body’, so it is synonymous with tañjər (MdS tanjeur ‘standing upright’). Cf. sakadəgdəgna ‘according to the individual’ in SKK 5.3. However, it is noteworthy that Hardjadibrata (based on Eringa) notes the idiom deugdeug tanjeuran ‘where people come from all corners to see’. If this meaning was also prevalent in OS, then an alternative translation might be ‘crammed by visitors’.
↑7. The construction ñovana na uraṅ reya is rather unusual. Hardjadibrata designates this case in MdS as an unsyntactical compound. Maybe emend ñovana na > ñovana?
ini byaktana saṅ hyaṅ dasa-krəta ṅaranya, kalaṅkaṅ saṅ hyaṅ dasa-sila, maya-maya saṅ hyaṅ dasa-marga, kaprətyaksaan na dasa-indriya, pakən ṅrətakən di bumi lamba, di bumi parək.
This is the explanation↓8 of the ‘Ten Holy Accomplishments’: their are the shadows of the ten holy virtues (saṅ hyaṅ dasa-sila), the reflections of the ten holy paths (saṅ hyaṅ dasa-marga), the manifestations of the ten sense faculties (dasa-indriya), what is needed to make↓9 the distant world and the near world↓10 prosperous.
Notes
↑8. Based on OJED, byakta = vyakti (Skt visible appearance, becoming evident or known) evidence, proof, clarification, explanation; in later texts, esp. kidungs = byakta, q.v.↑9. di here is marking the direct object, like ri in OJ. On the function of the preposition diin OS, see Chapter 3, §Note on di.
↑10. In MdS, lamba means ‘singular, uncomplicated; simple, (just very) common’, like OJ lamba ‘single (not double), incomplete, halfhearted’. However, in the present context it seems that it is an OS translation of the OJ compound bhuvana ləmbana, attested in SHH 40.1: manon vijñana ṅaranya panonta ri madoh ri bhuvana ləmbana, jñānendriya ṅaranya panonta ri maparək maṅke pratyakṣa ṅaranya “Seeing with discernment (manon vijñāna) is your means to see what is far in the ‘distant world’, the faculty of knowledge is your means to see what is near, here, which is called the direct perception”. The word ləmbana or lamba can be traced to Skt. lamba ‘hanging down’, but also ‘long, large, spacious’ (MW, s.v. lamba). Another way to analyze bhuvana ləmbana might be as deriving from bhuv-anālambana, which should be bhv-anālambana in correct Skt. (see OJED anālambana, meaning ‘without relation to an object’), perhaps a suitable way of saying ’distant’. What is clear is that bumi lamba must mean ‘distant world’, the opposite of bumi parək. I don’t understand what considerations led ASD to emend bumi parək to bumi tan parək. Cf. SC 536 bumi lamba bumi parək.
ini pakən uraṅ ṅrətakən bumi lamba, caaṅ jalan, pañjaṅ tajur, paka pradana, liñih pipir, caaṅ buruan, aṅgəs ma imah kaəsi, ləit kaəsi, parañje kaəsi, huma kaomean, sadapan karaksa, palana ta hurip hirup, sove varas, ñovana saṅ mavaṅ rat, saṅkilaṅ di lamba, trəna, taru, lata, guluma, hejo lembok tumuvuh, sarba pala vovohan, dadi na hudan landuh, tahun tumuvuh, daek makahurip na uraṅ reya, iña eta saṅ hyaṅ sasana krəta, di lamba ṅaranna.
This is what we need to make the wide world prosperous: having well-lit roads, plantations being large, well developed and productive (paka pradana),↓11 having clean yards, having well-lit front yards,↓12 also having filled houses, filled rice barns, filled chicken coops, cultivated dry rice-fields, protected taps of palm trees. The result is a life full of vitality: having a long-lasting health, having youthful rulers (saṅ mavaṅ rat).↓13 Even↓14 in the wide world: having grasses, trees, climbing plants, bushes; having fresh green (hejo lembok) plants,↓15 having all trees bearing fruit, having fertile rains,↓16 having grown seasonal crops; those will bring life for people in general. That is what is called the holy instructions of the accomplished one (saṅ hyaṅ sasana krəta) in the wide world.
Notes
↑11. The expression paka pradana is problematic both in terms of its meaning and of its function in the sentence. This combination occurs more than once in SKK (1.4, 8.1, 10.1) and once in SMG 19.2. I have the impression that paka and pradana are two separate words, and that paka should not in this context be understood as a prefix. The word paka, without pradana, appears in AG 5r si caṅciṅan, si laṅsitan, si paka, si rajən-ləkən, si mva surahan, si preña. The combination paka pradana only appears in lists of good characteristics applying to a servant or to a country. However, the meanings of both words are still unknown. Let us try to determine which meaning might be suitable to the context. As for pradana, the first derivation that comes to mind is from Skt. pradhāna ‘(Skt) chief thing or person, the most important or essential part; chiefly, in the first place’, in other words ‘virtuous’. The second, which I find more plausible, is from the Skt. pradāna ‘giving, presentation; gift’. As for paka, I suppose that it is to be explained as reflecting Skt. pāka ‘ripening, becoming ripe, ripeness; maturity, perfect development (e.g. dhiyas, of the intellect), development of consequences (as of an act done in a former life or of any act); completion, perfection’. In this case, the word paka could mean ‘mature’. We may then ask whether the word Mal. peka ‘caring, sensitive’ is also etymologically derived from Skt. pāka. The Sundanese and Malay words could alternatively be related to the Hindi word pakkā (which is traced back to Skt. pakva, another derivative of the root pac). The word pakkā has gone worldwide in the form of the English word pukkah/pucka (Hobson-Jobson 1903, s.v.). According to the Hindi dictionary by McGregor (1993), the meaning of pakkā is ‘1. cooked, boiled …; 2. transfer. ripe, mature, experienced, knowing, astute; …; 8. genuine, real, thoroughgoing, solid, reliable, fixed, standard; …’ and many other positive qualities. If OS paka and Mal. peka were derived from Skt. pāka, it would be surprising that no such word appears in OJ, and this may be a reason to prefer the derivation from a more recent layer of Indo-Aryan vocabulary such as Hindi pakkā. In sum, I interpret paka pradana rather loosely as meaning ‘well developed and productive’ if it is said of a country or ‘sensitive and generous’ in the case of human qualities. If we look at the paired series such as emet and imət, rajən and ləkən, it appears that the meaning of paka may be almost synonymous with pradana, in other words, that paka pradana may be a ‘twin form’. On this concept of ‘twin form’, see Chapter 3.↑12. In the Baduy dialect, pipir refers to parts of the open land on the back, left, and right of the house, while buruan refers only to the front side (Judistira K. Garna 1987: 77).
↑13. saṅ mavaṅ rat literary means ‘one who carry the world’, i.e. ‘the ruler’. Cf. RY 24.124 tūs ny ambək saṅ mavaṅ rat ya ta dumulurakən sattvāsiṅ atukar.
↑14. In MdS, saṅkilaṅ is a conjunction meaning ‘(al)though, in spite of, notwithstanding; sangkilangan ‘although’, but in OS it also means ‘and yet, even’. Cf. RR 1696–1599 saṅkilaṅ na tuaṅ ais, na pərəbu puspalava, eleh-alah tan pamənaṅ “even your younger brother, Prince Puspa Lawa, has been utterly defeated“.
↑15. For a similar expression, see SKK 18.1.
↑16. Cf. OJ laṇḍuh ‘uninterrupted, prosperous’ (OJED, s.v.). ASD choose to emend it as landuṅ, which also means ‘long’ in MdS.
ini saṅ hyaṅ dasa-krəta, nu dipajarkən kalaṅkaṅ saṅ hyaṅ dasa-sila ta, ya maya-maya saṅ hyaṅ dasa-marga ta, kaprətyaksaan na dasa-indriya.
These are the ten accomplishments, considered as the shadow of the ten holy virtues. It is the reflection of the ten paths, the manifestation of the ten sense faculties.
ini byaktana, cəli ulah baraṅ deṅe mo ma nu siəp dideṅe, kenana dora bañcana, saṅkan H:1vuraṅ nəmu mala, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti paṅrəṅə.
This is its explanation. Ears should not listen randomly to a discussion*, if it is not fit to be listened to. For this is the gate of calamity, the reason we encounter misfortune (mala), the payment (lunas)* is punishment in hell. But if they are used appropriately, then the result, (obtained) from the ears, is considered optimal.
mata ulah baraṅ dələ, mo ma nu siəp didələ, kenana dora bañcana, saṅkan uraṅ nəmu mala, na lunas papa kalesa, heṅan lamunna kapahayu ma, sinaṅguh utama bijil ti mata.
Eyes should not watch randomly any event, if it is not fit to be watched. For this is the gate of calamity, the reason we encounter misfortune, the payment is punishment in hell. But if they are used appropriately, then the result of watching is considered optimal.
kulit ulah dipake gulaṅ-gasehan, ku panas ku tiis, kenana dora bañcana, saṅkan uraṅ nəmu mala, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti kulit.
The skin should not be used jerkingly,↓17 due to hot and cold. For this is the gate of calamity, the reason we encounter misfortune, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the skin is considered optimal.
Notes
↑17. Cf. SMG 7.7 kulit ma ṅaranna, bogoh saprasa-prasana, lamun ku panas ku tiis, ku meraṅ ku atəl, dipake gulaṅ-gasehan “What is called skin, loves to touch whatever it likes. If due to hot and cold, to itching and irritation, the skin is exposed to discomfort”. The word gulang-gaséhan is not recorded in MdS dictionaries, but cf. MdS guling-gasah vi. guling-gasahan ‘toss and turn, toss round and round (so. who is troubled by pain or problems)’. There is also a semantic connection with MdS gulang-gapér, ngagulang-gapér ‘physically spoil so. (a sick person, lover) (by stroking, massaging, etc.), (molly-)coddle so.; keep on touching and stroking st. (e.g. an ornament o. is attached to)’.letah ulah salah nu dirasakən, kenana dora bañcana, saṅkan uraṅ nəmu mala, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti letah.
The tongue should not be wrong in what is tasted. For this is the gate of calamity, the reason we encounter misfortune, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the tongue is considered optimal.
iruṅ ulah salah ambə, kenana dora bañcana, saṅkan uraṅ nəmu mala, na lunas papa A:3rnaraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti iruṅ.
The nose should not smell wrongly. For this is the gate of calamity, the reason we encounter misfortune, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the nose is considered optimal.
suṅut ulah baraṅ carek, kenana dora bañcana, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti suṅut.
The mouth should not speak randomly. For this is the gate of calamity, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the mouth is considered optimal.
ləṅən mulah baraṅ cokot, kenana dora bañcana, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti ləṅən.
The hands should not grasp randomly. For this is the gate of calamity, the payment is punishment in hell. But they are used appropriately, the result (obtained) from the hands is considered optimal.
suku mulah baraṅ tiñcak, kenana dora bañcana, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti suku.
The feet should not step randomly. For this is the gate of calamity, the payment is punishment in hell. But if they are used appropriately, the result (obtained) from the feet is considered optimal.
payu ulah dipake kətər, kenana dora bañcana, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti payu.
The anus should not be used rumblingly. For this is the gate of calamity, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the anus is considered optimal.
baga lavan purusa ulah dipake kañcolah, kenana dora bañcana, na lunas papa naraka, heṅan lamunna kapahayu ma, sinəṅguh utama bijilna ti baga lavan purusa, ya ta sinaṅguh dasa-krəta ṅaranna, aṅgəs ma kapahayu na dora sapuluh, rampes tvah na uraṅ reya, makaṅuni tvah saṅ deva ratu.
The vulva and the penis should not be used for seducing,↓18 for this is the gate of misfortune, the payment is punishment in hell. But if it is used appropriately, the result (obtained) from the vulva and the penis is considered best. This is what is called the ten accomplishments. If the ten gates are completely used appropriately, the behavior of all people will be good, let alone the behavior of His Majesty the king.↓19
Notes
↑18. In MdS, the word kañcolah means ‘want to draw attention through busy behavior’. ASD read kañcoleh and translate it as ‘mesum’ (perversion), although kañcoleh is unattested in MdS.↑19. It seems that saṅ deva in saṅ deva ratu is equivalent with saṅ hyaṅ, that is used to refer to the king in general. Cf. saṅ hyaṅ haji as a honorific name of Kertanagara in RPG: liṅ saṅ hyaṅ haji kr̥tthanagarā. Cf. SMG 39.3.
2
The Ten Devotions (dasa-prəbakti)
nihan sinaṅguh dasa-prəbakti ṅaranya, anak bakti di bapa, sa, eve bakti di laki, 2, hulun bakti di pacandaan, 3, sisiya bakti di guru, 4, voṅ tani bakti di vado, 5, vado bakti di mantri, 6, mantri bakti di nu naṅganan, 7, nu naṅganan bakti di maṅkubumi, 8, maṅkubumi bakti di ratu, 9, ratu bakti di devata, 0, devata bakti di hyaṅ, ya ta sinaṅguh dasa-prəbakti ṅaranna, 0.
The following are called the ten devotions (dasa-prəbakti):↓20 first, a child devoted to the father; 2, a wife devoted to her husband; 3, a servant devoted to the officers (pacandaan);↓21 4, a pupil devoted to his master; 5, a farmer devoted to the soldier;↓22 6, a soldier devoted to the minister; 7, a minister is devoted to the one who naṅganan;↓23 8, the one who naṅganan devoted to the governor;↓24 9, the governor devoted to the king; 10, the king devoted to the gods; the gods devoted to the ancestors. They are called the ten devotions. 10.
Notes
↑20. Cf. OJ prabhakti (= bhakti) ‘devotion, attachment, worship, love’. No sauch word has survived in MdS. It is important to note that the list in this section contains eleven levels, not ten. Is the item of the gods devoted to ancestors an interpolation? Or is God excluded from the list of dasa-prəbakti? We have the correspondent hierarchy in the RPG 17a: kunaṅ dr̥vya muleha riṅ gusti, gusti muleha riṅ taṇḍa, taṇḍa muleha riṅ mantri, mantri muleha riṅ ratu, ratu muleha riṅ vikū, vikū muleha riṅ deva, deva muleha riṅ hyaṅ, hyaṅ muleha riṅ śūnya “As to property, it should honour its gusti (master), the gusti should honour the taṇḍa (headman), the taṇḍa should honour the mantri (mandarin), the mantri should honour the ratu (prince), the ratu should honour the viku (priest), the viku should honour the deva (god), the deva should honour the hyaṅ (Holy Spirit), the hyaṅ should honour śūnya (Supreme Non-Entity)” (Pigeaud 1960, I: 190; III: 135).↑21. The word pacandaan seems to be the group of officers. Cf. OJ caṇḍa ‘a group of officers (= taṇḍa, q.v. ?) (OJED, s.v. caṇḍa 2). It is important to note that the examples in OJED are cited from the Raṅga Lave, i.e. a text known to author of SKK, RL 5.12: rahadyan pacuh amuvus, iya ujarira voṅ, agra-pāvakāraneki, iku atut, caṇḍa kaṅ muṅgu iṅ untat “The venerable smile and speaks, and his word to the people of Agra-Pāvakārana, the caṇḍa who is in the back should be followed”; see also caṇḍamantri, an entry that only cites data from Tantri Kədiri 4.3b hiṅan iṅ parimaṇḍala dudug iṅ lor vetan kidul pascima ry uṅgvan ikaṅ satus caṇḍamantri, ndatan pinucap dohnira sakiṅ balamantrinira kapat; 4.4a: lila tumandiri punpunan sovaṅ-sovaṅ nimittaniṅ krəteṅ puri mevəh ry ananiṅ catus canḍamantri. Is there any connection with parvaṇḍan in Old Malay? See Cœdès 1930.
↑22. The word vado ‘soldier, troop’ is not recorded in MdS. Cf. OJ vadva or vado from Skt badva ‘large number, multitude subject, follower, (the lesser) troops’ (OJED, s.v. vadvā).
↑23. nu naṅganan is problematic. The most possible base word is taṅgan, but it is not found in OJ and OS. Should it be understood as taṅan ‘hand’. If it is so, then the literal meaning of nu naṅganan would be ‘who are giving hand, the helper’. Cf. CRP 173–175 which depicts nu naṅganan who accompany the princesses: saha nu aṅkat ti həla, tan liyan giraṅ naṅganan, nu naṅganan para putri nu gəlis “Who is the one who walks in front? None other than the one who naṅganan, who naṅganan the beautiful princesses”.
↑24. In OJ texts such as the Pararaton and kiduṅs, the maṅkubumi occupy the highest position in the palace after the king, who appeared during the Mahapahit period. Maṅkubumi’s position as second in command after the king is also confirmed in Sundanese sources. Apart from this paragraph, in the RR, Sombali is the maṅkubumi of king Bibisana, and occupies the highest function after the king. See SKK 11.8 regarding the duties of maṅkubumi in the Sundanese context of the 15th century.
3
The Five Series
ini na lakukənən, talatah saṅ sadu jati, oṅkara nama sivaya, səmbahniṅ hulun, di saṅ hyaṅ pañca-tatagata, pañca ṅaraniṅ lima, tata ma ṅaraniṅ sabda, gata ta ma ṅaraniṅ raga, ya eta na pahayuən sareanana, pañcaksara guru-guruniṅ janma, ka, pañcaksara ma byakta, nu katoṅton kavrətan, kacaksuh kaindriya, guru ma panañaan na uraṅ reya, ña mana diṅaranan guruniṅ janma, saṅmoha ma saaṅgəsna aya bvana.
This is what should be practiced, the message from the true sage. ‘Oṅ, I give homage to Śiva! My veneration goes to the Holy Five tathagatas!’ Pañca means five, tata means speech, gata means passion.↓25 Those ones should be well maintained, all of them. The five syllables (pañcaksara) are the masters of men. The meaning is: the five syllables are manifest, being seen, experienced,↓26 observed, and perceived by the senses. The master is the one to be asked by the people. That is why they are called the masters of men. As for ignorance,↓27 it exists since the world exists.
Notes
↑25. The relation between gata and raga ‘body’ is obscure. We could interpret gata as ‘those that are left’, and raga as ‘passion’. In this case, the translation would be “those that are left are passions”. But it seems more persuasive to take gata as intended to stand for Skt./OJ gātra ‘body’ (MW, s.v.; OJED, s.v.). The word gātra is attested in Kuñj 28: ikaṅ cetana, ya ta ikaṅ gave tr̥ṣṇa, ya ta misanakən ikaṅ ātma pat, ya ta dadi kinimpəlakən, ya matəmahan ri śarīra gātra “The consciousness, it is the product of craving, it has as relatives the four souls, it becomes a solid object, it becomes the body and the limbs”. It is important to note that the one of the mss. of the Kuñjarakarṇa comes from West Java.↑26. The word kavrətan is derived from vrətta Skt. ‘Set in motion; occurred, happened; past; matter, affair; action, conduct’. However, the manuscript has -on instead of -an, probably intended to make a correspondent sound with katoṅton. Cf. JM 18.22 diucap tan kaucap, tan katoṅton, tan kavrətan, tan karagap, tan kasikəp, tan kagaməl, tan karasa “it is said without being spoken, not being seen, not being experienced, not being touched, not being catched, not being grasped”.
↑27. I take saṅmoha as a Sanskrit derivative sammoha ‘stupefaction, bewilderment, confusion, insensibility, unconsciousness, ignorance, folly, illusion of mind’, not as a person saṅ moha ‘the one who is ignorant’. Cf. OJ samoha ‘id’. Could it be that the phenomenon of ṅ instead of m originates from the manner of interpreting panyecek? Cf. oṅ above, and biṅba (understood as bimba) in the inscription Kawali 5 (Aditia Gunawan & Griffiths 2021: 187). The sounds /m/ and /ṅ/ are sometimes found to be interchangeable in MdS, for instance bingbang and bimbang ‘be in doubt’. The former is considered standard.
ini byaktana ṅaranya, ya pañca-byapara, saṅ hyaṅ prətivi, apah, teja, bayu, mvaṅ akasa, carek saṅ sadu mahapurusa, eta keh drəbya uraṅ, kaṅkən prətivi kulit, kaṅkən apah darah ciduh, kaṅkən teja panon, kaṅkən bayu tulaṅ, kaṅkən akasa A:4vkapala, iya prətivi di sarira ṅaranya, ña mana dikaṅkənkən ka nu mava bumi, ya maṅupati dadi prabu rama rəsi disi mvaṅ tarahan.
This is the “evidence” for it, that is the five spheres of activity (pañca-byapara): earth, water, fire, wind and ether. Words of the great holy man: “They are the substances of our bodies; the skin is the earth, the blood and the saliva are the water, the eyes are the light, the bones are the wind, the head is the ether. It (the skin) is called the earth in the body↓28. The reason why they are compared to world authorities, is that they take shape↓29 as the leader (prabu), the elder (rama), the hermit, the ritual expert (disi)↓30, and the sailor”.
Notes
↑28. While blood and saliva are called the water in the body, and so on↑29. The word maṅupati is from Skt. utpatti ‘happening, appearing, taking place; proving right; demonstrated conclusion, proof, evidence, argument; fitness, suitability, possibility’. Cf. OJ utpatti, utpətti, utpati, utpəti, upəti ‘coming into existence; origin, birth, incarnation’. Also in OS texts, upati figures in meanings such as ‘manifestation, appearance’. Cf. CP 36r disilihan ku saṅ rakeyan darmasiksa, paṅupatyan saṅ hyaṅ visnu, iña nu ñiən saṅ hyaṅ binayapanti ‘being replaced by Honorable Darmasiksa, the manifestation of God Viṣṇu. He is the one who made the series of rules’. ASD translate binayapanti as ‘panti pendidikan’. I tend to associate panti with Skt. paṅkti ‘row, set, series, group, troop, company’ (MW, s.v.). If so, we are dealing with the local form of the Sanskrit compound vinayapaṅkti, which would mean ‘set of rules, series of training’. The pertinence of this interpretation is clearly seen in SC 493–496, which mentions the names of texts and teachings, in addition to mentioning patikrama (= OJ paṅktikrama): cacanden dəṅ kararasen, tahampekan babahəman, paṅəsi binayapanti, patikrama mədaṅ kamulan ‘The Cacanden and Kararasen, Tahampekan and Babahəman, contents of the set of rules, the order of Mədaṅ Kamulan’.
↑30. On prabu, rama, rəsi as triad elite in Sundanese, see Chapter 10. On the term disi, see Aditia Gunawan & Griffiths 2021: 180.
ini pañca-putra, prətivi saṅ maṅukuhan, apah saṅ katuṅ maralah, teja saṅ karuṅ kalah, bayu saṅ sandaṅ grəba, akasa saṅ vrəti kandayun.
These are the five sons (pañca-putra):↓31 saṅ Maṅukuhan is the earth, saṅ Katuṅ Maralah is the water, saṅ Karuṅ Kalah is the fire, saṅ Sandaṅ Grəba is the wind, saṅ Vrəti Kandayun is the ether.
Notes
↑31. These five mythical figures are the sons of Kandyawan in the Tantu Paṅgəlaran and the Carita Parahyaṅan. The latter text adds that their mother was Kandyawati, and agrees precisely with SKK on the names of the sons. In the TP, by contrast, there are some minor variations of their names compared to the OS tradition. The OJ text has Katuṅ Malaras instead of Katuṅ Maralah and Saṇḍaṅ Garbha instead of Sandaṅ Grəba. (The latter is merely an orthographic variant.) The order in which these two sons appear is also inverted in TP. Cf. TP 61.7 kahucapa ta sira hyaṅ kaṇḍyavan, manak ta sira limaṅ siki; saṅ Maṅukuhan anak panuha, saṅ saṇḍaṅ garbha paṅgulu, saṅ Katuṅ malaras panəṅah, saṅ karuṅ kalah kakaṅ riṅ pamuṅsu, saṅ vr̥tti kaṇḍayun pamuṅsu “Let us tell of the holy Kandyawan, who had five sons. The eldest was Mangukuhan, Sandang Garbha the second, Katung Malaras the middle one, Karung Kalah the second youngest, and Wretti Kandayun the youngest”; CP 11a: basa aṅkat sabumi jadi <manik> sakuruṅan nu misəvəkən pancaputra, saṅ apatiyan saṅ kusika, saṅ garga, saṅ mestri, saṅ purusa, saṅ patañjala, iña saṅ maṅukuhan, saṅ karuṅ kalah, saṅ katuṅ maralah, saṅ sandaṅ grəba, saṅ vrəti kandayun “When he (Kandyawan) departs to become ‘a jewel in one cage’, he being the one who has the Five-Sons, those who are the reincarnation of Kusika, Garga, Méstri, Purusa, [and] Patanjala. They are Mangukuhan, Karung Kalah, Katung Maralah, Sandang Greba, [and] Wreti Kandayun”. For a comparison of these figures in both texts, see Hadi Sidomulyo 2021: 84–85, 111. The meanings of the names of the Five Sons are obscure. However, some of them can be guessed, such as saṅ maṅukuhan ‘the one who makes firm’ (from kukuh?), saṅ karuṅ kalah ‘the one whose boar is lost’, saṅ sandaṅ grəba ‘the one who carries a fetus’. The literal meaning of saṅ katuṅ maralah cannot even be guessed, but TP has katuṅ malaras ‘katuṅ with arrow’ (?). The last name, saṅ vrəti kandayun, might just possibly mean ‘the one whose occupation is the battlefield’ (kaṇḍa + ayun) (?).ini pañca-kusika, saṅ kusika, di gunuṅ, saṅ garga di rumbut, saṅ mestri di mahameru, saṅ purusa di mandiri, saṅ patañjala di pañjulan.
These are the five kusikas:↓32 saṅ Kusika on the mountain, saṅ Garga in the swamp, saṅ Mestri on Mount Mahameru, saṅ Purusa in Mandiri, saṅ Patañjala in Panjulan.↓33
Notes
↑32. On pañca-kusika, see my commentary on the preceding paragraph, where the CP passage combines the pañca-putra with the pañca-kusika. Minor differences of reading also occur with regard to the names of the five kusikas in OS and OJ texts. In OS sources we regularly find mestri instead of metri, purusa instead of kurusya. Cf. NR 45.8 where the kusikas take shape in the body: kusika riṅ kulit, garga riṅ dagiṅ, metri riṅ otot, kurusya riṅ tahulan, prətañjala riṅ sumsum. On the history of the pañca-kusika in Java and Bali, see Acri 2014.↑33. Mandiri is an unidentified toponym. BM 45 mentions Tajur Mandiri which was apparently situated somewhere near present-day Bogor. Panjulan is not mentioned in BM, but a kampung of that name exists today in kecamatan Koroncong, kabupaten Pandeglang, Banten.
lamunna pahi kaopeksa saṅ hyaṅ vuku lima, na bvana boa halimpu, ikaṅ desa kabeh, desa kabeh ṅaranya, purba, daksina, pasirma, utara, madya.
If the holy five sections (saṅ hyaṅ vuku lima)* are taken into account altogether, the earth would be in harmony, all its quarters of space. All quarters of space are east (purba), south (daksina), west (pasirma),↓34 north (utara), center (madya).
Notes
↑34. The word pasirma is equivalent to Skt. paścima. In KaMah 120 we find dataṅ kala ti pacirma “Kala comes from west”. On the intrusive r, see Chapter 3, §Phonology.purba, timur, kahanan hyaṅ isora, putih rupanya, daksina kidul, kahanan hyaṅ brahma, baṅ rupanya, pasirma kulon, kahanan hyaṅ mahadeva, kuniṅ rupanya, A:5rutara lor, kahanan hyaṅ visnu, hirəṅ rupanya, madya təṅah, kahanan hyaṅ sivah, sarva varna rupanya, ña mana sakitu saṅ hyaṅ vuku lima di bvana.
Purba is the east, the abode of the god Iswara, whose color is white. Daksina is the south, the abode of the god Brahma, whose color is red. Pasirma is the west, the abode of the god Mahadéwa, whose color is yellow. Utara is the north, the abode of the god Wisnu, whose color is black. Madya is the center, the abode of the god Siwa, whose color is multifarious. That is the reason why the five sacred sections (saṅ hyaṅ vuku lima) in the universe are like that.
ini vuku lima di mahapandita, sandi ma karasa si tutur, tapa ma karasa si liṅlaṅ, luṅguh ma karasa si pagəh, prətyaksa ma karasa sy asəmbava, kaləpasən ma karasa si maṅdumi tan kaduman, maṅhiṅi tan kahiṅanan, sakitu vuku lima di mahapandita.
These are the five sections in the case of the great scholar. The esoteric teaching is experienced by the one who is conscious (si tutur); asceticism is experienced by the one who is pure (si liṅlaṅ); posture is experienced by the one who is firm (si pagəh); perception is experienced by the one who is capable (sy asəmbava); liberation is experienced by the one who shares without receiving a share, who limits without being limited. The five sections in the case of the great scholar are like that.
nihan pavvitaniṅ krəta, sya saṅ devata lima, pahi ṅavakan ṅaran di maneh, pahi mirəṅəh rua di maneh, heṅan lamunna mo karaksa ma, kady aṅganiṅ vilut tuməmu vilutnya bənər tuməmu benernya, kitu keh eta, ku tvahniṅ janma mana krəta, ku tvahniṅA:5v janma mana na hayu.
As follows are the causes of accomplishment: they are the five gods, all embodying* your name, all watching your form. But if (the names and forms) are not guarded, as if crooked meets its crooked, straight meets its straight. This is how it is: it is by human actions that it becomes accomplished, by human actions that it becomes good.
4
The Acts of the Servant (karmaniṅ hulun)
ini karmaniṅ hulun, sakajalan uraṅ hulun, karma ma ṅaranya pibudiən, tiṅkah paripolah, sakajalan ṅaranya, maka takut maka jarot, maka atoṅ maka təaṅ, di tiṅkah di pitvahən, di ulah di pisabdaan, makaṅuni lamun di harəpən saṅ deva ratu pun.
These are the acts of the servant, every path taken by us as servants. The act means intellect and mode of conduct. Every path taken means: be fearful,↓35 be strong,↓36 be respectful, be courteous, in behavior, in attitude,↓37 in action, in speech, especially when in front of His Majesty the king.
Notes
↑35. I take maka in this context as an equivalent to mangka in MdS ‘modal auxiliary word used in conjunction with immediately following adjective (occasionally verbs) by emphasizing how so. should act), e.g. mangka iatna be careful!; mangka inget be mindful of; mangka sabar be patient!’↑36. The word jarot ‘strong’ is not found in MdS, but MdJ has jarot ‘strong and handsome’ (Horne 1974, s.v.), which seems suitable in our context.
↑37. Cf. sapitvahən in 10.3. In this case, the suffix -ən does not yield irrealis meaning. I presume that pitvahən is morphologically analogous to pisabdaan ‘speech’ = sabda. Cf. also the spelling kaləpasən for kaləpasan ‘liberation’. See Chapter 3, §Morphology.
maka satya di kahulunan, mana lokat dasa-kalesa, boa ruvat mala mari papa, kapaṅguhniṅ kasorgaan.
lamun tətəiṅ ṅavakan karmaniṅ hulun, kitu eta ləvih madan usyat titindih ukir, ditapa di luhur gunuṅ, kena palaraṅ ditapa, di na hunur gajah hunur siṅha, dəkət mahabañcana.
If you are excessive↓39 in practicing the acts of the servant, that is worse than a monkey (usyat)↓40 occupying a hill, performing penance on the top of the mountain, for it is forbidden to perform penance on an elephant mound↓41 or a lion mound, near a great danger.↓42
Notes
↑39. On tətəiṅ, cf. BM 623–627 hantə paṅgərahan aiṅ, tətəiṅ oge tətəiṅ, na uraṅ anak pahatu, na uraṅ hantə dibapa, aya diinduṅ kasaruṅ “I am not delighted, it is too much, really too much! I was an orphan, I had no father, I did have a mother, but she went astray”. Cf. MdS teungteuingeun ‘that’s a bit too much, that’s gone too far (of so.’s behaviour, actions, etc.), that’s gone beyond a joke (with ref. to treatment that so. suffers etc.); (as exclamation) too bad! it’s shameful! it’s disgraceful!’↑40. The emendation of usyatitindih as usyat titindih is based on the phenomenon of degemination which is common in scribing manuscripts. The word seems related to OJ busyat ‘a kind of monkey’? Probably the phonological process involves the interchangeability of /b/, /v/, and /u/: busyat > vusyat > usyat. In OJ, titindih ukir is an expression meaning ‘mountain hermit’ (lit. ‘who lives the mountain’). Cf. ST 19 sakveh iṅ aṅguguntuṅ maṅuyu, para poco maṅke / sakveh iṅ titiṇḍih vukir, kaṅ amuluṅ murunduṅ, ametiṅ / lavan puputut, iṅoṅ tədunakən kabeh, babaru ajana kantun, / padatisayatakena, sanjatane karepiṅvaṅ.
↑41. I translate hunur, not recorded in MdS dictionaries, as ‘hill, mound’; Cf. OJ hunur ‘id’. In MdS the form is huñur, but some dialects, for instance in Karawang, people recognize unur for the mound of earth where some archeological sites were found in Batujaya.
↑42. In this context, bañcana is probably equivalent with Mal. bencana.
ini tvahniṅ janma, pigunaən na uraṅ reya, ulah mo turut saṅ hyaṅ siksa kandaṅ karəsian, jaga raṅ dek luput iṅ na pañca-gati saṅsara, mulah carut mulah sok rereh, mulah ñaṅcarutkən maneh, kaliṅanna ñaṅcarutkən maneh ma ṅaranya, na aya dipajar hantə, na hantə dipajar vaya, na iña dipajar lain, na lain dipajar iña, ña karah hədapna makira-kira, budi-budi, ṅajərum, mijahətan, eta byaktana ñaṅcarutkən maneh ta ṅaranna.
These are the actions of man that will be of use to all people. We should not fail to follow the hermits’ holy precepts for society! If↓43 we wish to be free from the five forms of reincarnation (pañca-gati saṅsara), we should not be deceitful (carut),↓44 should not have a habit of laziness,↓45 should not deceive ourselves. Deceiving ourselves means: what is present↓46 is considered absent, what is absent is considered present, what is true↓47 is considered not so, what is not so is considered true — so that↓48 his mind is scheming, pretending, deceiving, hurting. That is the explanation of being deceitful to ourselves.↓49
Notes
↑43. Cf. jaka in the Old Malay Tanjung Tanah manuscript in the sense ‘if’, cf. jika in Malay. In MdS jaga means ‘in the future, later; (dial.) far ahead (of a place)’. We find some examples of the change k > g in Mal. and MdS, for instance, Mal. gali > MdS kali, Mal. gilir > MdS kilir. In SKK itself, we find both cakal bakal and cakal bagal. See also the representation of the toponym Kedah as gədah in 11.31. On the interchangeability of /k/ and /g/, see Chapter 3, §Phonology.↑44. The word carut is not recorded in MdS and OJ. The meaning of this word in Mal. is ‘ribald, vile, obscene’ (Wilkinson, s.v.). However, I sense that carut has a broader range of meanings in OS, like ‘deceitful, evil, filthy’, and this is the basis of my translations of the occurrences in this text (4.5, 8.6, 11.5, 13.6, 21.2).
↑45. I emend sorereh into sok rereh since the first is not attested in OS. In MdS réréh means ‘spread’, but seems too far from the context. I take the meaning from rèrèh in MdJ ‘langzaam, bedaard; traag; verwijlen, uitstellen, nalaten om iets op het oogenblik te doen’ (Gericke & Roorda 1901: s.v.).
↑46. It is clear that the scribe consistently writes na instead of nu as read by ASD in na iña, na hantə, na lain, so I take it as an article. Cf. JM.12.27–13.5 sugan vaya nu milihan iña, dəṅ na iña, dəṅ na lain, dəṅ na juti, dəṅ na jati “there may be someone who chooses that: between the truth and the opposite, delusion and reality”.
↑47. The word iña here seems equivalent to enya in MdS, meaning ‘true, genuine, real’, as the antonym of lain, not as a demonstrative. This əña is only attested in a relatively more recent Old Sundanese text, namely CVG 213.
↑48. Cf. karah in MdS. It is also clearly related to OJ harah, narah ‘emphatic particle, stressing an announcement, question (arah apa), invitation, command, cause or reason (arah de, arah wet)’.
↑49. On ta in last sentence, cf. the use of ya in the last sentence of 4.5 — here ta is a short form of eta, so expressing a deictic meaning.
ñaṅcarutkən sakalih ma ṅaranna, mipit mo amit, ṅala mo menta, ṅajumput mo sadu, makaṅuni tu numpu maliṅ, ṅəntal ṅabegal, siṅ savatək cəkap carut, ya ñaṅcarutkən sakalih ṅaranna.
Being deceitful to other people means: plucking without asking permission, taking without asking, picking without requesting, let alone looting, thieving, plundering, robbing, everything that counts as impudent and deceitful. Those are called being deceitful to other people.
saṅuni tu meor, ṅodok, ñopet, ṅarəbut, ṅarorogoh, papañjiṅan,A:6v makaṅuni ṅotok ṅovo, di pamajikan, di paṅhulu tandaṅ, makaṅuni di tohaan di maneh, itu ləvih mulah dipiguna, dipitvah ku uraṅ hulun.
And also infiltrating, grabbing, pilfering, seizing, groping, sneaking, let alone hanging around with a host, with a dignitary,↓50 let alone↓51 with one’s own master. That should even less be done, be practiced by the servants.
Notes
↑50. The term paṅhulu tandaṅ seems to be distinguished from tohaan. Rigg (1866, s.v. panghulu tandang) defines it as ‘a great man whom it is difficult to approach. A ringleader’, but Hardjadibrata notes that in pantun stories, it means ‘lord/lady!, master/mistress! (in addressing royal persons etc.). In RR, paṅhulu tandaṅ is the designation for king Manabaya. Assuming meanings like ‘dignitary’ or ‘local leader’ seems suitable in the present contexts.↑51. The conjunction saṅuni ‘let alone, moreover, furthermore, and also’ is only occurred in SKK, the more common conjunction in this sense is maṅkaṅuni.
ulah mo pake na sabda atoṅ təaṅ guru basa, bakti suksila di pada janma, di kula-kadaṅ baraya, makaṅuni di tohaan uraṅ, suku ma pake disila, ləṅən ma pake umun.
Do not fail to practice polite, respectful, and refined words,↓52 to be humble and well-mannered to fellow humans, to family and relatives,↓53 let alone to our master. We should use our feet to sit politely, our hands to pay respect.↓54
Notes
↑52. The compound gurubasa is not attested in OJ. Cf. AG 4v ṅalap kasor səmu guyu, teoh ambhək, gurubasa, di na uraṅ sakabeh, tuha kalavan anom “[We should] be willing to give in, having a sweet temperament, a humble heart, refined words, all of us, young and old”. Cf. RD 45 where we find ya sabda tata-basa, guru-basa ba- / … da suksila. The phrase sabda tatabasa ‘words according to the rules’, occurring side by side with guru-basa, suggests that the word guru means ‘teacher’ in this context. Thus, the compound guru-basa seems to mean something like ‘words according to teaching, learned speech’.↑53. Pigeaud (1960–1963: vol. III, p. 175) translates braya in Selamandi Ib1 as ‘neighbours’; Arlo Griffiths (p.c.) prefers connecting this word, unrecorded in OJED, with Skt. bhāryā; braya in Balinese ‘family, relation’.
↑54. See my comment on the word umun in SMG 20.4.
jaga raṅ pacarek dəṅ menak dəṅ gusti, dəṅ buhaya iṅ kalih, dəṅ astri laraṅan, makaṅuni dəṅ tohaan uraṅ, jaga raṅ digunakən, mulah surah di tinəṅ uraṅ, saṅuni salah tembal, kajəəṅ səmu mo suka ku tohaan uraṅ, ulah, pamali, bisi urug bənaṅ ditapa, hilaṅ bənaṅ cakal bakal, bisi ləṅit batri hese, kapaṅguh ku saṅ hyaṅ jagat saṅsara, katigraha ku saṅ deva ratu.
If we talk with a nobleman, with a gusti, with the lover of someone else, with a forbidden woman, let alone with our master; if we are employed by them, we should not be angry↓55 in our minds, let alone answer wrongly, an expression of discontent visible to our master. Don’t! It is forbidden, lest the result of asceticism fail, and the result of the ancestors (cakal bakal)↓56 be lost! Lest the results↓57 of hard work be lost! We will be met by the god of worldly misfortune, fined↓58 by His Majesty the king.
Notes
↑55. Noorduyn & Teeuw (2006) note surahan with question mark ‘hot-tempered’, from SA 934 ciciṅan hamo surahan ‘firmly seated, never hot tempered’; not in OJ and MdS. However, the word asurahan is attested in OJ (not recorded in OJED), and its meaning seems to be something like ‘angry’, cf. SD 3.12: vərniṅ ṣaḍpada vibhramāṅhrəṅ anaṅis humuṅ asurahan iṅ surālaya.↑56. This compound is not found in OJ or MdS, but attested in MdJ ‘first inhabitants of a new region, later on venerated as its tutelary spirits’. It seems equivalent with Mal. cikal bakal. In 10.2 it is spelled cakal bagal, showing variants k and g. On the sound interchangeability of /k/ and /g/, see Chapter 3, §Phonology.
↑57. The word batri is equivalent to MdS bati ‘profit (gained from st.)’. Noorduyn & Teeuw give the same meaning in the BM, based on the context in the text, without noticing the relation with MdS bati. Cf. OJ wati II? See Chapter 3, §Phonology.
↑58. The word katigraha is from Skt. nigraha (OJED nigraha), reanalyzed as containing a base tigraha, with meaning ‘to punish, to fine’. Kuñj 18 contains vinigrahan, apparently to be emended to tinigrahan: tumiṅal ikaṅ pāpa vinigraha ḍeni saṅ yāmabalā, haṅrasa linu hatini saṅ kuñjarakarṇa “Seeing the sinners who are punished by the troops of Yama, the heart of Kuñjarakarṇa is broken”. The word nigraha is common for monetary fines in inscriptions and Śāsana texts which use a language register similar to that of inscriptions. See for instance Cane: knāna ya nigraha mā kā 1 su 5 (Brandes 1913: 120–125).
lamun hamo satya di tohaan uraṅ, aṅgəs ma jaga raṅ vaya di kagəriṅ, jaga raṅ palay, jaga raṅ irəg, duga-duga majar maneh tətəiṅ amat, mana dipajar satya di kahulunan, heṅan jaga raṅ cəta ma mulah luhya, mulah kuciva, mulah ṅontoṅ dipivaraṅ, mulah hiri mulah dəṅki, dəṅ dəṅən sakahulunan, makaṅuni ñəəṅ nu mənaṅ pujyan, mənaṅ parəkan, ñəəṅ nu dineneh ku tohaan, teka dek ñətñot tinəṅ uraṅ, hayva, pamali, kapamalyanana karah, jadi əluh, barəh hate, hamo bənaṅ ditambaan, jampe mo matih, paksa mo mrətyaksa, ja hantə katurutan saṅ hyaṅ siksa kandaṅ karəsian.
If we are not faithful to our master, for instance if we are in a sick state, if we are tired, if we are careless, then let’s honestly acknowledge that we have been very disgraceful,↓59 so that we are acknowledged to be faithful in service. But if we act, we should not be weak, we should not fall short,↓60 should not refuse↓61 when being ordered, should not be envious or malicious with those engaged in the same service, especially when seeing someone who gets praise or gets an audience (parəkan);↓62 seeing someone who is favored by the master, then our thoughts may become overheated.↓63 They should not, it is forbidden!↓64 Its being forbidden leads to tears,↓65 the heart wounded without being able to be cured, mantras being ineffective, intentions not becoming reality, because the holy hermits’ precepts for society are not adhered to.
Notes
↑59. The combination tətəiṅ amat is an expression with a meaning something like ‘it is a pity/how shameful’, addressed as a form of politeness in dialogue. See SKK 14.3, where such an expression is considered as paṅvastu ‘blessing’. More common is the expression sumaṅər təiṅ. On sumaṅər, see GNT (s.v. sumanger), where the word is related with Mal. semangat.↑60. Hardjadibrata records kuciwa as an archaic register ‘fault, defect, short-coming, blot, blemish; display some short-coming/blemish’. The more common meaning in MdS is ‘disappointed’ = Mal. kecewa.
↑61. In MdS, ngontong means ‘to say do not to someone’ (Hardjadibrata, s.v. ontong), but in this case it seems to have a more general meaning ‘to say no’ or in another word ‘to reject, to resist’.
↑62. I take the meaning of parəkan ‘audience’ from OJ. In MdS, parekan means ‘concubine’ or ‘(with the Baduys) k.o. functionary (member of the village council)’.
↑63. Noorduyn & Teeuw translate ñət as ‘hot, shining’ in RR 44. Probably ñətñot is an intervocalic reduplication with the same meaning. Another possibility is to relate ñot with MdS ñuat (from suat), meaning ‘pierce (so.’s heart as it were by telling evil things about him, remind him of an insult experienced etc.)’.
↑64. See the quasi-synonymous expression ulah pamali in SKK 4.8.
↑65. Among other reasons, my emendation dadi luh is based on the occurrence of the equivalent OJ expression dadi luh in three important kakavins: HV 13.6 ndatan panamban lara mankin śīrṇa rəmək hatinya dadi luh tan pantaran her-tali; BY 9.14 yāvətu sukha dadi luh ndān avas harṣa hetu; BK 2.27 vineh səpah təñuh tvas ira śīrṇa rakva dadi luh drava ri mata niran parambəhan panampəta niran taṅis mara-marah nrəpasuta riy asih nirāṅrəsəp. Probably the change is from jadi na əluh > jadi nəluh.
kitu jaga raṅ naṅganan, mulah kira-kiA:7vra digəlaṅan, jaga raṅ kagəlaṅan, mulah mo bakti di nu naṅganan, kena itu tanda saṅ deva ratu.
Likewise, if we are naṅganan, do not reprimand us discreetly. If we are reprimanded, we must not fail to be devoted to the naṅganan,↓66 because he is the agent (tanda) of His Majesty the king.↓67
Notes
↑66. On the word naṅganan, see my commentary in SKK 2.1↑67. In Old Balinese Inscriptions such as Sembiran AI, we find that taṇḍa haji was translated as ‘vorstelijk bewijs’ (royal sign) by Goris (1954: 133). On the term taṇḍa in OJ, see Jákl 2019 who concluded that it is associated with the court milieu and typically figures in a military context. According to him, between the ninth and thirteenth centuries CE, taṇḍa were not ‘officers’, but rather active warriors in the service of the king or another lord, who stayed either at the court or were stationed in fortresses owned by the king or lesser lords in different parts of the realm. From the twelfth century CE onward, we encounter a category of royal notables denoted as taṇḍa rakryān riṅ pakira-kiran, rendered by Jákl as ‘lord’s men of [military] strategy’. These men formed the second highest echelon of state officials, preceded in rank only by the three highest dignitaries of the state. It seems that in the fourteenth century CE the importance of the category of taṇḍa diminished, though at least some of the men were still active combatants. We see that in 15th-century Sunda, based on SKK 11.20, tanda seems to have a function related to the law (darma) or litigation.
jaga raṅ kəna pañuruhan, mulah mo raksa saṅ hyaṅ siksa kandaṅ karəsian, pakən uraṅ satya di pivaraṅan, heṅan lamun nu ṅalor ṅidul ṅulon ṅetan, gəs ma mulah si vok cante, mulah si mur cante, mulah si mar cante, mulah darma cante, ya ta sinaṅguh saṅ hyaṅ catur-yatna ṅaranya.
If we are under orders,↓68 we should not fail to maintain the Hermits’ Holy Precepts for Society, so that we are faithful to the commandments.↓69 But as regards the one who goes north, south, west, east, he must not↓70 si vok cante,↓71 must not si mur cante, shall not become si mar cante, shall not become darma cante. Those are called four efforts (catur-yatna).
Notes
↑68. The word pañuruhan means ‘orders, commandments’. On the meaning of ‘kumpulan, keseluruhan’ of circumfix pa- -an, see Zoetmulder & Poedjawijatna (1992/I: 84, §109b). See also my discussion in Chapter 3, §Morphology.↑69. On the word pivaraṅan ‘order, commandement’, cf. Pantun DK 36 ayeuna engkang moal ngantos, piwarangan ti rayi “Now I will not wait for the order from you”. In MdS, piwarangan means ‘the one who is given the order’.
↑70. In the present context, gəs ma is a conjunction which precedes the list. Cf. SKK 11.2 and 14.3. See my discussion in Chapter 3, §Morphology.
↑71. Terms with cante elements are difficult to understand. Cante is not listed in the dictionary. RR 56 contains cantayan which means ‘butcher’s beam’, probably derived from the base word cantay = cante; cf. Mal. bantai. The element si can form personifications. The word vok may be the same as OJ ‘hairy, beard’, but the relation with appetite is confusing. The word mur is not identified, while mar is listed in OJED with the meaning of ‘spreading, weak’ (OJED, s.v. mār). For the time being, these four terms cannot be translated.
ini kaliṅanna, si vok cante ma ṅaranna, kavujukan ku hakan inum, si mur cante ma ṅaranna, salimaha milu ṅaramankən nu maliṅ, nu ṅarəbut, nu meor, ya salah doṅdonan ṅaranya, si mar cante ṅaranna, ṅala dagaṅan, mas pirak lalambaran, hantə diA:8rtitah ku nu mivaraṅ, ya salah sadeya ṅaranna, darma cante ma ṅaranna, daranan di kacəcəb tohaan uraṅ, disuruh ñokot, ṅadarat, matyan nu tan yogya ka tohaan, gumanti ya ṅisəsan, kena vagəy, kena kula-kadaṅ, kena baraya, eta ulah dipiguna, kena pamali salah binarih ṅaranna, itu darma cante ṅaranna, eta mulah dipitvah ku uraṅ hulun, bogoh di kacəcəb, cəcəb di kabogoh, itu tan yogya dipitvah ku uraṅ hulun.
This is the meaning. Si vok cante means easily tempted by food and drink. Si mur cante means guilty↓72 of participating in making those who steal, who confiscate, who deceive, spread in all directions;↓73 it is called the wrong destination. Si mar cante means to take merchandise, sheets of gold and silver, even if it is not ordered by the commander; it is called wrong purpose. Darma cante means tolerant↓74 of what is detestable to our master. He is ordered to fetch someone, to go by foot to pick up someone, and to kill those who are unfit for↓75 our master, but instead he becomes more careful,↓76 because they are friends,↓77 family, and relatives. That should not be done, for what is called the wrong binarih (?)↓78 is forbidden; it is called darma cante. Those things should not be practiced by the servants: to love the detestable, to detest the lovable. They are improper to be practiced by the servants.
Notes
↑72. The word salimaha is only recorded in Hardjadibrata, ‘excl. (dial.) it’s your own fault!’. However, in this context, the meaning ‘guilty’ seems more adequate.↑73. My emendation ṅaramankən is based on OJ karaman ‘(avs) to spread in all directions (fire, light, water)’ and MdS karaman which has the same meaning.
↑74. The word daranan seems to be derived from darana. Hardjadibrata notes ‘Skr. (in archaic lit. lang.) tolerant, forbearing, patient; kumaha darana tanah (expr.) everything that the soil bears, i.e. it depends on the productive power of the soil’. The suffix -an seems to form adjectives in OS.
↑75. If we emend ka tohaan into ku tohaan, then tohaan become the agent of disuruh. The alternative translation of disuruh ñokot, ṅadarat, matyan nu tan yogya ku tohaan would be “He is ordered to fetch [someone], to go by foot [to pick up someone], and to kill those who are unfit by [our] master”.
↑76. ṅisəsan from isəs = MdS iceus ‘vi. know o.’s way around, able to do things that o. should do; (of animals) easily trained to do things, easy to break (in)’. Cf. AG isəs-isəskən carekna pantikrama “Be careful about the words of propriety (pantikrama)”. See also isəskən in 4.14.
↑77. The word vagəy means ‘friend, companion’. Cf. BM 607 vagəyeṅ aməṅ sagala ‘My companions would all be monk’. The word wageuy/wagey is not attested in MdS. However, the OS word it is clearly related to OJ vage. In the Wanua Tengah III and Śrī Kahulunan (= Tri Tepusan I) inscriptions, the word vage (one of the days in the five-day cycle, or pañcavāra) is translated in Sanskrit as mitra. On Tri Tepusan I, see De Casparis 1950: 74; n. 2 on p. 76 and Damais 1955: 103–104. For Wanua Tengah III, see Boechari 2012: 467–471 and Griffiths 2022: Appendix A. Another example of -əy in OS = -ay/-e in OJ is OS təmbəy = OJ tambay/tambe.
↑78. This word binarih is unknown in the dictionaries. Should it be emended to birəṅəh?
ini pakən uraṅ nurut ka tohaan, pakən uraṅ pañjaṅ dipihulun, pakən uraṅ həbəl diasa ku tohaan uraṅ, turut saṅ hyaṅ siksa kandaṅ karəsian, birəṅəh na paṅA:8vhulu tandaṅ, lamunna ñəsəl tohaan, milu uraṅ ñəsəl dəi dəṅ tohaan, lamunna muji tohaan, milu uraṅ muji dəi dəṅ tohaan, lamun hamo ma bisa milu muji milu meda dəṅ tohaan, tosta ciṅciṅ təhər uraṅ bakti ka tohaan.
This is so that we obey the master, so that we are long taken as servants, so that we are always controlled↓79 by our master: follow the hermits’ holy precepts for society! pay attention to the dignitary! If the master scolds someone, we too should participate in scolding with the master. If the master praises someone, we too should participate in praising with the master. If we cannot participate in praising or participate in criticizing↓80 with the master, it is better that we keep quiet while devoting ourselves to the master.
Notes
↑79. The meaning of diasa is equivalent with dipihulun ‘to be in control of s.o., to be taken as a servant’. In RR.74 we found its active form ṅasa ‘to dominate, to control’. Cf. MdS kawasa, OJ vaśa (from Skt.) ‘power, force, dominion’. ASD translate it as ‘diakui’ (to be aknowledged).↑80. Based on the context it is clear that the meaning of meda is the opposite of muji ‘to praise’, so ‘to insult, to criticize’. In OJ, one of its meanings is ‘unrestrained feelings or conduct, passion, blindness’, with the base meda. Zoetmulder notes that in some occurrences, this word is also possible to be related to peda ‘hard-hearted, indifferent, unkind’. It is probably also related to pīḍā, pīḍāna, pedita. Cf. SKK 9.2.
jaga raṅ ləmpaṅ ṅalasan, baju simbut paṅadva, dataṅ ma ka sisi, sakarajən dibaju, disimbut, lamun hamo dəṅ tohaan, isəskən na siksa kandaṅ karəsian, siksaanana ta, ulah dek ṅundər ka huma beet sakalih, ka kebon sakalih, hamo ma bənaṅ uraṅ laku sadu.
If we walk into the forest, we should wear an upper garment, a lower garment,↓81 and a combination.↓82 When coming to the seaside,↓83 we should normally (sakarajən)↓84 wear upper and lower garments. When not with the master, we must be careful about the hermits’ holy precepts for society. Their precepts are: don’t go harvesting legumes from other people’s small fields, from other people’s gardens, except by virtue of our having asked permission.
Notes
↑81. The base word of disimbut, simbut in MdS means ‘blanket’. Its variant, salimbut, also occurs in OS. This word is clearly related to Mal. selimut and OJ salimput, perhaps also with Khmer sampot ‘lower garment’. However, its meaning in OS is not always clear, whether ‘blanket’ like MdS, or ‘lower garment’, which is more appropriate in this sentence. A meaning which is more likely close to ‘blanket’ occurs in RR 163–164 saaṅgəsna dimandian, disimbutan tuaṅ tapih “Having bathed the baby, he covered him with his mother’s skirt”. The meaning ‘lower garment’ is attested in KaPañ 813–816 boeh laraṅ disarasah, pipiṅgir taluki jəṅgi, cavət vayaṅ simbut siñjaṅ, disabukan jamar tali “sacred cloth is ornamented, on the edge is muslin from Jenggi, loincloth with a wayang motif and lower garments (simbut siñjaṅ), belted by the jamar rope”.↑82. The meaning of paṅadva, both in OS and OJ, is problematic. Zoetmulder (1982, s.v. paṅadva) wonders whether the basic meaning is adu or dwa. I would be inclined towards the latter option, and take it as a ‘combination’ of both upper and lower garment. Here I revise my argument in Aditia Gunawan (2019), stating that paṅadva would point to an “upper garment”.
↑83. I interpret sisi as an equivalent of OJ pasisi ’seaside, shore’. Cf. SMG 16.2 pasu ma ṅaranya, savatək satva di dayəh, paksi ma ṅaranya, savatək satva di sisi, sarpa ma ṅaranya, savatək nu napak harəguna, mina ṅaranya, savatək satva di cai, pepelikan ṅaranya, savatək nu mava caṅkaṅ, nu kumarayap hantə kañahoan “Domestic animals (pasu) are all kinds of animals in the settlements; birds (paksi) are all kinds of animals on the seaside, snakes (sarpa) are all kinds of animals whose chest touch the ground; fishes (mina) are all kinds of animals in the water; creeping animals (pepelikan) are all kinds of animals having a shell, who crawl without being discovered”. Cf. RY 5.21: satəkanireṅ samudra suməpər ta sireṅ pasisi. However, in MdS, pasisian means ‘countryside’, so the alternative translation would be “When coming to the countryside, [we] wear upper and lower garments as often as possible”.
↑84. GNT records this term under karajeun “RR 748 let it be so, all right! Very well!’ MSd kajeun ‘id’.; sakarajeun ‘let it be according to…’; or from rajeun? Cf. leumpang sakarajeun-rajeun ‘to walk freely, entirely as [you] wish’”. They assume that the word is derived from base kajeun with infix -ar-, though the possibility of derivation from rajeun is mentioned. I favor the latter interpretation. In MdS rajeun means ‘every now and then, time and time again; sok rajeun fairly frequently; rarajeunan s.m. rajeun; mirajeunan do st. now and then, get used to st., try to do st’. Cf. AG 4r–v muṅku kasoraṅ ja uraṅ hantə tapa, kena hantə dikabisa hantə dikarajənan “it will not be achieved because we are not doing penance, because we are not skilled, because we are not used to it” and BM 1557–1560 samapun saṅ hiaṅ atma, rakaki bujaṅga manik, ləmpaṅ sakarajən-rajən, sia ka na kasorgaan “My respects, sacred soul, honorable man Bujangga Manik, you should walk as it used to be, you may go to heaven”. In this context, I choose to interpret it as ‘normally’.
salaṅ iṅ kəboan iṅ alas, kayu batri naṅtu, bvah bənaṅ ṅararaṅgean, taṅgəhan suluh, turuban supa, caṅrədan təvvan, odeṅ, ñəruaA:9rn, eṅaṅ, ulam, parakan, siṅ savatək babayan, ulah uraṅ baraṅ ala, saṅuni tu nurunkən sadapan sakalih, ulah eta dipiguna, kenana puhuniṅ dosa, taṅkalniṅ papa kalesa.
A rope on a forest and on a garden,↓85 wood that had been marked by a string, fruit that has been bunched together,↓86 firewood that stands ready, a covering for mushrooms, hives or nests↓87 of various bees (təvvan, odeṅ, ñəruan), of wasps (eṅaṅ), of woodworm (ulam),↓88 a fish trap (parakan) — all kinds of ownership marks (babayan): we should not take them carelessly, let alone bring down other people’s taps. That should not be done, for it is the origin of guilt, the source of suffering and misery.
Notes
↑85. I consider kəboan as a variant of kəbon ‘garden, plantation’, as in SKK 10.2. My emendation is based on the occurrences of kəbon and alas in OJ sources, among others RL 1.113 kubon alas palaṅ-alaṅan eṅarit; DS riṅ kəbon, riṅ alas; Pdg inaryakən riṅ kubvan, riṅ alas; Par 21.2 vontən iṅ kubon alas... pinakaryakən gubug. Bularut inscription savaḥ ga[ga] kbvan· mvaḥ Alas. My translation of salaṅ iṅ kəboan iṅ alas ‘A rope on a forest and on a garden’ is tentative. Another possibility is to emend to salaṅ kəboan dəṅ alas ‘the rope in the garden and the forest’.↑86. The basic form of ṅararaṅgean, raṅge, probably related to MdS ranggeuy ‘ear (of corn), bunch (of fruit, flowers, grapes, bananas, etc.); ranggeuyan a. having ears, clusters or bunches of st., putting forth ears (of rice plants); b. forming ears or bunches, in a bunch’. Possibly also related to OJ araṅgayan, araṅgeyan ‘to stretch out and move the hands (forepaws) in order to seize, claw, clutch at’.
↑87. Does the word caṅrədan mean ‘hive/nest’? But do ulam worms make nests? Or does caṅrəd just mean ‘a bunch’ (collected together for subsequent transport elsewhere)? According to Hady Prasetya, caṅrədan is very likely a bond on a tree near the nest, because these insects and caterpillars nest in trees.
↑88. In MdS, ulam is ‘a kind of woodworm (in trees and tree trunks)’. According to information from Dadan Sutisna and Mamat Sasmita, both ulam and éngang are still consumed by some Sundanese people, especially the larvae. Ulam in question may be the same as MdS cangkilung, a type of caterpillar on bamboo.
jaga raṅ nəmu jalan, gəde beet, baṅat dicaṅcut dipaṅadva, sugan uraṅ pajəəṅ dəṅ gusti, dəṅ mantri, ulah mo paṅidalkən, paṅadoṅkoṅkən, lamun bujaṅga brahmana, viku haji, maṅkubumi, anak ratu, bəṅhar kokoro, makaṅuni guru loka, ulah mo paṅidalkən, paṅdəukən, kena itu guru saṅ prəbu.
If we find a road, large or small, we should quickly↓89 wear loin-cloth or a combination, as we might be faced with gustis or with mantris. We should not fail to move to the left and bend down.↓90 If we meet with bujaṅgas, brahmans, royal ascetics, governors, princes, rich or poor, especially guru lokas,↓91 we should not fail to move to the left↓92 and sit, for those are the teachers of the king.
Notes
↑89. The word baṅat is not recorded in MdS dictionaries, but is found in Malay ‘haste, hurry, speed up’. Cf. OJ baṅət ‘speed, drive, vehemence’.↑90. On the word paṅadoṅkoṅkən, see my comment on SMG 2.2.
↑91. OJED notes guru loka as ‘teacher or religious functionary at the court (cf. paṇḍita nagara, viku nagara, viku haji)’. Sum 42.15 concerns a guru loka who is a wandering ascetic accompanied by a female ascetic (kili). Cf. Vr̥h 50.1 which narrates Vr̥haspati as a guru loka in the heaven. In CA 122.27, guru loka belongs to the twice-born class (dvija) as distinguished from brahmin, bhujaṅga, and r̥si. SHKS 150–151 states that the guru loka is the leader of the vikus. The SKK should strengthen the assumption that the guru loka is related to the court, even though there are indications that they do not live in the palace but travel.
↑92. Noorduyn & Teeuw (2006: 39) note one example of paṅ- -kən which is an imperative: paṅlumpatkən ‘run away from’, based on RR 1512 bat paṅlumpatkən aing “Come on, run away from me!”. In this context, the imperative paṅidalkən can be preceded by a vetative ulah mo.
5
Rules of Interaction for Men and Women
iṅətkən na siksa kandaṅ karəsian, dəṅ isəskən na haloan, ulah dek ṅərikən astri laraṅan sakalih, rara hulañjar, bisi kəna ku haloan A:9v si paṅhavanan, makaṅuni ṅarovaṅ taṅan, sapaṅluṅguhan di cataṅ, di bale, di təpas, patutuṅgalan, haloan si paṅluṅguhan ṅaranna, patañjər-tañjər di pipir, di buruan, patutuṅgalan, ya haloan si panataran ṅaranna, nembalan nu batuk, nu ṅadehem, nu ṅarəhak, makaṅuni ambu iṅ kalih ṅavih, ya ləmbu aṅgala ṅaranya, ñanda di urut saṅ hyaṅ kalih dəuk, di tihaṅ, di kayu, di batu, ñəəṅ iña aṅgəs diri disilihan ñanda, ṅaranna ləmbu aṅgasir, itu keh na iṅətkənən, lamun dek luput ti naraka.
Keep in mind the Hermits’ Precepts for Society, and beware of adultery.↓93 We should not go and whimper about↓94 the forbidden women of others, widowed maidens, lest we be guilty of ‘adultery of the road’; especially we should not go and hold hands,↓95 sharing a seat on a tree trunk, on a couch, in a shelter (təpas), one with another.↓96 It is called ‘adultery of the seating place’. Standing face to face↓97 by the side of the house, in the yard, one with another. It is called ‘adultery of the yard’. Answering someone who coughs, who is clearing the throat, who is expectorating, especially someone else’s mother’s↓98 song. It is called ‘the roaring cow’ (ləmbu aṅgala).↓99 Resting on the place where the other one↓100 has sat — on a post, on a tree, on a stone — after seeing her having gotten up then replacing them to lean, that is called ‘the rubbing cow’ (ləmbu aṅgasir).↓101 Those should be remembered, if we want to free ourselves from hell.
Notes
↑93. The word haloan corresponds to OJ halvan, not in MdS.↑94. The verb ṅərikən probably related to OJ kəri ‘having a shivering or shuddering feeling (fear or horror), itching (to attack)’. Here I interpret it as ‘to whimper about, be lustful’.
↑95. I interpret ṅarovaṅ taṅan as an idiom ‘holding hands’ = Mal. bergandengan tangan ‘holding hands’. It seems that arovaṅ derived from rovaṅ ‘companion’ = OJ. Maybe it literally means ‘take (female)’s hand as his friend’, in other words ‘hold hands’. Cf. MdS idiom murah tangan ‘generous’.
↑96. I interpret patutuṅgalan as ‘one with another’, so not alone. It is interesting to compare with the equivalent expression paduduaan ‘(only) the two of them (do st.)’ in MdS.
↑97. The word patañjər-tañjər may be compared with MdS pahareup-hareup ‘face to face’.
↑98. The phrase ambu iṅ kalih means ‘someone else’s mother’, cf. buhaya iṅ kalih ‘someone else’s beloved’ in SKK 4.8.
↑99. My emendation aṅgala is based on OJ aṅgala ‘to trumpet (of elephants), to roar (of a bull)’, which seems fit with the context. This word is not found in MdS. Cf. TK 84.2: linūd i svaranyāṅgala saṅ nandaka “The roaring sound of Nandaka is even more noisy”. MdS has ngagalang ‘run across (the road)’ which does not fit the context.
↑100. In this passage, saṅ hyaṅ kalih probably does not mean other people in general, but other women. In SMG 10.2 saṅ hyaṅ kalih is clearly synonymous with sakalih ‘other people’, reflecting a that the person thus designated is held in high esteem. In the Udyogaparva (ed. Zoetmulder, p. 73) saṅ hyaṅ kalih means both gods’ as one would expect: kahiḍəp pva rasanikaṅ vara-varah de saṅ hyaṅ kalih, mojar ta saṅ hyaṅ viṣṇu ri saṅ hyaṅ indra “After the gust of the information was understood by both gods, Viṣṇu spoke to Indra”. Another possibility is to emend it to sakalih or saṅ kalih.
↑101. In MdS, ngagasir means ‘rub or graze against st., touch st. when passing (e.g. with the clothes); ngagasirkeun let st. graze or rub against st.; pagasir rub against each other, touch one another when passing’ which seems fit the context. In OJ gaṅsir ‘mole-cricket’.
saṅuni sapaṅinəpan, sapamajikan, satəpas, sabale, dəṅ saṅ hyaṅ kalih, dəṅ astri laraṅan sakalih, ṅaranna kəbo sapitunahan, iña keh na iṅətkənən,A:10r sinaṅguh ulah pamali ṅaranna.
And also joining together in one lodging, one residence, one shelter, one couch, with someone else’s women,↓102 with forbidden women of someone else; it is called ‘the buffalo in one pen’ (kəbo sapitunahan).↓103 Those are the things to be kept in mind. They are called forbidden acts.
Notes
↑102. The interpretation of saṅ hyaṅ kalih as ‘someone else’s women’ is not so convincing. Should it be emended to dayaṅ, since dayaṅ is often juxtaposed with strī laraṅan in OJ epigraphic passages? If this interpretation is correct, then the translation for dəṅ dayaṅ kalih, dəṅ astri laraṅan sakalih would be “with someone else’s concubine, with forbidden women of someone else”. For a discussion of the term dayaṅ in Austronesian languages, see Clavé & Griffiths 2022: 185–186.↑103. The expression kəbo sapitunahan is probably equivalent with the Mal. idiom kumpul kebo ‘cohabitation’? On the circumfix pi- -an in pitunahan, see Chapter 3, §Morphology.
kitu keh lamun uraṅ dek paparan, hayva, ulah dek diturut ku hulun sakalih, lamun uraṅ dek maan iña ma, maka majar ka paṅhulu-tandaṅna, lamun kapicaya ma, samayakən, ku gəriṅna, ku paehna, ku ləṅitna, poroc mati sareyana eta ma, baan, hamo tu aya na pidosaən, ja kolot na samaya manan na agama, hamo ma dipicaya, ulah, lamunna kədə ma dek maan iña, gəriṅ ma nuluṅ, paeh ləṅit ma ṅagantyan, sakadəgdəgna, samaṅkana kayatnakəna.
In the same way, if we are going on a journey, we shouldn’t do that, shouldn’t desire to be followed by the servants of someone else. If we desire to take them, we should ask their master. If they are trusted servants, we should make an oath↓104 (as to our liability) for their sickness, for their death, for their loss, for their passing away and dying, in any way whatsoever, them you must take. There is no one who may be blamed,↓105 for an oath is more eminent↓106 than written law (agama). If they are not trusted↓107 servants, then we should not! If we insist on taking them, we should help them when they are sick, we should redeem them individually (? sakadəgdəgna) if they are dead or lost. All of that should be taken into account.
Notes
↑104. See OJED (s.v. samaya), sinamayākən (pf) ‘to make an arrangement about, predestine, foreordain, make so. the object of an oath determining what will happen to him in a certain case’, not in MdS.↑105. I consider pidosaən as the irrealis of pidosa. Cf. OJ amidoṣa, pinidoṣa ‘to consider guilty (of an offence or a crime)’.
↑106. In this context, I interpret kolot as ‘eminent, sacred’, not in the literal meaning ‘old, elder’. See my comments on the word dipikakolotan in SKK 20.1.
↑107. Cf. OJED picaya = parcaya/pracaya kaparcaya, kapracaya ‘trusted (servant, companion, etc.)’. Cf. Mal. expression orang kepercayaan ‘confidant’.
6
Taking Pleasure in Work
nihan muvah jaga raṅ kadataṅan ku same, paṅuraṅ, dasa, calagara, upəti, paṅgərəs rəma, maka suka gəiṅ uraṅ, maka rasa kadataṅan ku kula-kadaṅ, ku baraya, ku adi lañcək, anak mitra suvan kaA:10vponakan, sakitu eta kaṅkənna, ṅan lamun aya paṅhaat uraṅ, kicap inum simbut cavət sakadrəbya, maka rasa puja ñaṅraha, ka hyaṅ ka devata.
Further, as follows: if we are visited by the same,↓108 paṅuraṅ, dasa, calagara, upəti paṅgərəs rəma,↓109 our thoughts should be cheerful, we should feel as though being visited by family, relatives, younger and elder siblings, children, friends, children of younger siblings (suvan),↓110 children of elder siblings (kaponakan). That is the metaphor for it. But if we have things to share, such as food, drink, under garments, clothes or anything that we own,↓111 we should feel as though making offerings and giving reception↓112 to the ancestors and gods.
Notes
↑108. The word same seems to correspond to sāmya in OJ. Zoetmulder (OJED, s.v. sāmya) notes: “It seems to be a person (group of persons, para sāmya) with some authority on a lower (village?) level, subaltern official or chief. They are mentioned with kuwu and juru. Cf. OJO 61 (distinguished from tanayan thāni)”.↑109. On the interpretation of paṅuraṅ, dasa, calagara, upəti paṅgərəs rəma, see Aditia Gunawan & Griffiths (2021).
↑110. In MdS, suvan (spelled suan) is the son/daughter of our younger brother or sister, from uva with circumfix sa- -an?
↑111. The form sakadrəbya ‘anything that we own’ is rarely attested in OJ. In the corpus at my disposal, it only occurs in one manuscript containing Saṅ Hyaṅ Hayu (Mal. Pol. 161) and ms. E of the Tantu Paṅgəlaran (Pigeaud 1924).
↑112. On the occurrences of the word puja and saṅgraha in the same context in OJ, see AsP 114 masaṅgraha ta devī Gāndhārī, lāvan bhaṭārī Kuntī, mamūjā ya va (l. thā)śakti, sahana-hana riṅ āśram; Udy 89.2 maṅarpaṇākən pūjālaṅkārasaṅgraha ri mahārāja Kr̥ṣṇa.
aṅgəs ma jaga raṅ digunakən, ka gaga ka savah, ka seraṅ agəṅ, ṅikis, marigi, ṅandaṅ, ṅaburaṅ, marak, munday, ṅadodoger, mapayaṅ, ñair biñcaṅ, siṅ savatək guna tohaan, ulah suṅsut, ulah surah, ulah purik dəṅ gariṅsiṅ, pahi sukakən sareyanana, maka rasa guna uraṅ.
Moreover, if we are employed to go to the dry rice field, to the paddy field, to the great paddy field (seraṅ agəṅ);↓113 fencing, digging a trench, putting animals into the pen, making snares, dam fishing,↓114 fishing with a casting net, fishing with a line (?, ṅadodoger),↓115 fishing with drag-net (mapayaṅ), fishing with a sieve (ñair),↓116 ensnaring animals by two people (? biñcaṅ)↓117 — any kind of employment for the master, we should not be displeased, we should not be temperamental,↓118 we should not be angry↓119 or fuss.↓120 We should enjoy it all. We should mean our tasks.
Notes
↑113. The word seraṅ agəṅ literally means ‘great paddy field’. The attribution of the word agəṅ indicates a special function of the place. Cf. ləbuh agəṅ in BM 35, which refers to the main square. Probably seraṅ agəṅ refers to a kind of court or main paddy field? Cf. the idiom pada agəṅ in Baduy, most sacred place in Baduy.↑114. Cf. parakan in SKK 4.15.
↑115. In MdS, ngadogér means ‘to perform dogér dance’ or ‘brace o.self, exert o.self to the utmost, do st. with great exertion, put everything to work for st.’ Neither meaning fits the context. However, Satjadibrata notes ‘narik at[awa] ngajungjungkeun naon-naon sataker tanaga’ (to pull or to lift anything with maximum force). Cf. MdS dogéng, ngadogéng ‘with great exertion pull on st./push against st. If the idea of full and push is correct then it can mean fishing as we know today. Hardjadibrata also mentions sair dogé ‘[a kind of sieve] with a 10 to 15 foot pole, used to fish in the deep’.
↑116. As in MdS, sair means a ‘sieve’, cf. OJ ser which Zoetmulder defines as ‘a kind of net (= seser)’ and its verb aner ‘to fish with a net’.
↑117. I wonder whether biñcaṅ should be emended to ṅabiñcaṅ? However, in MdS it means ‘tie st. up on either sides; lead (a horse) with two people so that it walks in between (tied to ropes on either ends of the bit); catch (a horse that has broken loose) by two people with the aid of a rope slung around its neck’ . Cf. Mal. bincang.
↑118. See my comment on surah in SKK 4.8
↑119. I render the meaning from OJ purik ‘bad temper, crossness’, not in MdS.
↑120. There are two occurrences of gariṅsiṅ in SA, which translated differently by Noorduyn & Teeuw: first, SA 385 tiagi bogoh gariṅsiṅ, əbon-əbon bogoh toroṅ ’ascetics who practice quackery [rather: never stop fussing], nuns who enjoy quarrelling’, and second, SA 934–935 ciciṅan hamo surahan, hamo purik mo gariṅsiṅ ‘firmly seated, never hot-tempered, never angry, never out of humor’. The last passage, with the words surahan, purik and gariṅsiṅ, shows the same series as the one we have here in SKK. Cf. MdS rungsing ’whining, in a bad mood, dissatisfied’, not in OJ. The meaning in MdS seems to fit in all OS contexts.
7
Travel Etiquette
ṅan lamun uraṅ pulaṅ ka dayəh, ulah ṅisiṅ di piṅgir jalan, di sisi imah di tuṅtuṅ caaṅna, bisi kaambə ku menak ku gusti, saṅuni tu ku nu buṅah-baṅah, bisi kasumpah kapadahkən, ambu bapa paṅguruan, kapapas ku nu karolot, ku tvah uraṅ gagabah, ṅan lamun A:11r nurut saṅ hyaṅ siksa ma, ṅisiṅ ma tujuh ləṅkah ti jalan, kiih ma təlu ləṅkah ti jalan, boa mo nəmu picarekən sakalih, ja uraṅ ñaho di ulah pamali, ka, ulah ma duka, pamali ma paeh.
However, if we are returning home, we should not defecate on the edge of the road, by the side of the house, on its bright end, lest it be smelled by a nobleman or by a gusti, not to mention by people who do not pay attention;↓121 lest we be cursed and blamed↓122 by our mother, father and teachers, be opposed↓123 by the elders, because of our reckless deeds. But if we obey the holy precepts, we defecate seven steps↓124 from the road and urinate three steps from the road. May we not meet with criticism from other people, as we know ulah pamali.↓125 The meaning is: ulah means sorrow, pamali means death.
Notes
↑121. The reduplication form buṅah-baṅah is an emendation based on SMG. Cf. MdS balaṅah ‘careless’. This word seems to have the same meaning as MdS rungah-ringeuh ‘look around sheepishly (when o. doesn’t know what to think, drops a brick, etc.)’.↑122. On the word kapadahkən, see my comment on SMG 2.2.
↑123. My translation is based on the meaning of papas in OJ. Cf. BM 1523 kilaṅ devata kapapas ‘even the gods are attacked (by them)’. In MdS, kapapas means ‘accidentally cut by an adze (e.g. so.’s leg)’.
↑124. ASD read it leṅkah as in MdS. However, it is worth to note that the Baduy’s dialect has leungkah, but not recorded in Meijer. E.g., it appears in their idiom teu meunang pajauh-jauh leungkah ‘it should be far from each other in walking’.
↑125. Actually the meaning of ulah pamali is quite clear, namely ‘taboo acts’, but our author interprets the expression in an idiosyncratic way, which imposes the choice to leave the words untranslated.
dəṅ jəṅjəəṅ gagavar, pucuk tambaluṅ, sugan tampyan daləm, kandaṅ laraṅ, bale laraṅan, makaṅuni ṅalaṅ sinaṅ, mapag ṅalivat ratu macaṅkrama, kena itu paranti dosa, jaga raṅ asup daləm, maka rea liək, sugan ṅarumpak, nəbuk, nəmbuṅ, məgatan jajaran.
Furthermore, we should watch out for rope barriers (gagavar),↓126 the ends of snares (? pucuk tambaluṅ),↓127 as they could be court reservoirs,↓128 forbidden enclosures, forbidden pavilions — all the more so for obstructing light,↓129 for coming across or passing the king when he is walking about, because those are the places where offense is liable to happen. If we enter the court, we must often look in all directions, as it may be that we are trampling, bumping, hitting↓130 or cutting a line.
Notes
↑126. gagavar ‘rope barrier’ is not recorded in MdS and OJ. Cf. MdJ gawar ‘cord strung between posts to mark off a forbidden area’ (Horne 1974, s.v. gawar).↑127. In OJ, tambaluṅ means ‘snare’, but in MdS it means ‘(appliance consisting of) a piece of wood with two holes through which arms are stuck (in former times employed to prevent the use of the prisoner’s hands), wooden handcuffs’. In this context it seems to mean ‘snare’ as in OJ.
↑128. Cf. CP 24b prəbu ratu devata, iña nu surup ka savah tampian daləm.
↑129. The combination ṅalaṅ sinaṅ is probably from alaṅ ‘to obstruct’ and OJ sinaṅ ‘radiance’ (OJED, s.v.). The context is not clear, but it seems that it refers to obstructing the sunlight. However, the prohibition of obstructing sunlight can be found in Baduy, where people are not allowed to build a house that covers the light to the other houses.
↑130. My translation is taken from OJ təmbuṅ ‘to deal a blow to, to hit’. In MdS it means ‘address so. about st.’.
jaga raṅ dəuk ulah salah harəp, maka rampes disila, dəṅ sugan uraṅ dibaan lemek ku tohaan, tinəṅkən na picarekən uraṅ, asiṅ siəp maka suka na tohaan, dəṅ maka ilik-ilik A:11v di na turutanən, mantri, gusti, kasasa, bayaṅkara, nu marək, paṅalasan, juru lukis, pande daṅ, pande mas, pande gəlaṅ, pande vəsi, juru vidaṅ, vidu, vayaṅ, kumbaṅ, gəndiṅ, tapukan, bañolan, pahuma, pañadap, pañavah, pañapu, belamati, juru moha, barat katiga, pajurit, pañumpit, pamanah, pamraṅ, paṅuraṅ dasa calagara, rare aṅon, paceleṅan, pakotokan, palika, prətələm, siṅ savatək guna, aya ma nu satiya di guna di kahulunan, eta keh na turutanən, kena eta ṅavakan tapa di nagara.
If we sit down, we should not face the wrong way; we should cross our legs politely. And if we are invited to speak by the master, we should think about what we will say. Whatever is appropriate will please the master. And we should pay close attention to the ones who are to be followed: officer, gusti, military officer (kasasa),↓131 member of the bayangkara corps, confidant (nu marək),↓132 messenger, painter, coppersmith, goldsmith, bracelet smith, blacksmith, make up expert (? juru vidaṅ),↓133 actor, puppeteer, trumpeter,↓134 gamelan musician, mask performer (tapukan),↓135 joker, dry rice field farmer, palm tapper, paddy farmer, sweeper, death-defier (belamati), magician (? juru moha), barat katiga,↓136 soldier, blowpiper, archer, warrior, collector of dasa and calagara (penalties), young shepherds, boar farmers, chicken farmers, fishermen,↓137 divers,↓138 and all those who are of use. If there are any ones who have the virtue of fidelity in service, it is they who are to be followed, for they dedicate themselves to the country.
Notes
↑131. See my comment on kasasa in SMG 15.6.↑132. Instead of nu marək, ms B has marək giraṅ, literally means ‘confidant to the upstream?’ seems to be inadequate. The word giraṅ is one of an honorific prefix in Baduy, e.g. girang puun ‘principal chief’ (in inner Baduy) and girang seurat ‘sub-ordinate headmen’.
↑133. The word vidaṅ is obscure. I tentatively assume that vidaṅ is related to OJ vida ‘make-up, powder, rouge’. Alternatives are to connect it with MdS pidang ‘wear beautiful clothes, dress up beautifully, deck out beautifully’, or to emend it to vidu since the word vidu often occurs in lists of professionals in OJ inscriptions. In the latter case, then the juru vidu would be a ‘musician’.
↑134. In MdS, kumbang denotes a kind of bamboo flute (Hardjadibrata, s.v. kumbang 2), here it clearly refers to the professional who plays it.
↑135. The word tapukan presumably has the same meaning as atapukan or anapukan in the list of workers in OJ inscriptions. However, its meaning remains obscure. Pigeaud (1938: 125) states that the tapukan is a mask dancer, while Zoetmulder (OJED, s.v. tapuk) interprets tapukan as a performance involving percussion beats. The latter interpretation was already proposed by Kunst (1968: 4). The Old Balinese inscription of Gurun Pai, Banjar Lahing, Pandak village, Bandung (Tabanan), suggests that Pigeaud’s hypothesis may be more suitable in our context: yan amukul anuliṅ atapukan abañval pirus menmen. This list seems to correspond with SKK as follows: anuliṅ– kumbaṅ, amukul–gəndiṅ, atapukan–tapukan, and abañol–bañolan. Cf. MdJ tapuk ‘mask’.
↑136. See my comment on barat katiga in SMG 15.6.
↑137. In MdS, palika means ‘diver’, but Coolsma denotes it as ‘fisherman fishing with nets in big Waters’ (Coolsma 1913, s.v.). The interpretation of palika as a diver is unlikely since we have prətəlem. Cf. CaPur 496.
↑138. On the prefix prə-, see Chapter 3, §Morphology.
8
Role Models
aya ma na uraṅ nu kasəsəl ku tohaan, eta keh ulah diturut tvahna, bisi uraṅ kasəsəl dəi, ini babandiṅna, upama janma ləmpaṅ ṅalaA:12rsan, niñcak cucuk, tiñcak keh dəi ku uraṅ, sarua sakitanana, ña mana aya ma na uraṅ nu kapuji, si caṅciṅan, si laṅsitan, paka pradana, emet imət rajən ləkən, satya di guna tohaan, eta ma turut tvahna dəṅ gunana, boa tu uraṅ kapuji dəi.
If there is someone scolded by the master — such a one,↓139 his actions should not be followed, lest we also be scolded. This is an analogy for it: like a person going into the forest, who steps on a thorn, let’s step on it too,↓140 it hurts↓141 in the same way. That is why, if there is someone who is praised as the agile, the nimble,↓142 sensitive and generous (paka pradana),↓143 frugal (emet),↓144 conscientious, diligent, painstaking, faithful to the service of the master — follow the acts and the qualities of such a one, so that we too may be praised!
Notes
↑139. The word uraṅ in the first sentence seems to mean people in general.↑140. See the explanation of keh in Chapter 3, §Syntax.
↑141. The adjective sakitan is not attested in OJ, but probably has the same meaning as OJ kasakitan ‘to feel hurt’. In MdS sakitan refers to the people that have undergone the sickness, and the meaning is ‘convict (in lock-up or forced labour), prisoner’.
↑142. In MdS, langsit is a lemes register for kuru ‘thin, slim’, but it does not fit the context. In Malay and MdS the word for thin is ramping. It is interesting to compare that in OJ rampiṅ means ‘effortless, adroit, deft, nimble, skilful, correct, adjusting os. to all circumstances’. So probably this word has changed its meaning from OS ‘deft, nimble’ to MdS ‘thin’. Cf. Mal. langsing.
↑143. See my comment on SKK 1.4.
↑144. The word emet is probably related to emét n. saemét a little bit; ngemét-ngemét do or use st. in little quantities, use st. frugally. It seems to function as a quasi-synonym of imeut ‘diligent’ (= MdS). The occurrence of this word in OS is limited to the fixed expression emet imət rajən ləkən.
aya ma na janma rampes ruana, rampes tiṅkahna, rampes tvahna, turut saagəṅna, kena itu sinaṅguh janma utama ṅaranna.
If there is someone whose appearance is good, whose behavior is good and whose actions are good, we should follow as best as possible (saagəṅna),↓145 because he is considered a superior man.
Notes
↑145. See Chapter 3, §Morphology on prefix sa- with adjective base. Manuscript B has sakagəiṅna on which basis we might alternatively emend to sakaagəṅna.aya ma janma rampes ruana, goreṅ tvahna, irəg tiṅkahna, itu dara jəəṅ rvana, ulah diturut tvahna.
If there is someone whose appearance is beautiful but whose actions are bad and whose attitude is dumb, in that case (itu) we should not look at his appearance, we should not↓146 follow his actions.
Notes
↑146. The word dara ‘do not’ is not in dictionaries. See Noorduyn’s explanation to this word in Carita Parahyaṅan (Noorduyn 1966: 371–372).aya ma janma goreṅ rvana, irəg tiṅkahna, rampes tvahna, itu ma mulah diturut tiṅkahna, dara sok jəəṅ rvana, turut ma tvahna.
If there is someone whose appearance is bad, whose attitude is dumb but whose actions are good, in that case we should not look at his attitude, we should not keep looking at his appearance, we should follow his actions.
aya ma janma goreṅ rvana, irəA:12vg tiṅkahna, goreṅ tvahna, itu ma caruniṅ bumi, silih diri na uraṅ sabuvana, ṅaranna calaniṅ janma.
If there is someone whose appearance is bad, whose attitude is dumb, whose actions are bad, in that case he is what they call ‘the world’s offering (caru), the victim (silih diri) for the people of the whole world’,↓147 the defect↓148 of human beings.
Notes
↑147. The combination silih diri does not exist in MdS. In OJ, it means ‘substitute (for another person), esp. offering or victim’. It goes parallel with caru in several passages in OJ, e.g. Sut 141.3: maṅgəh ṅvaṅ siliḍirya saṅ prabhu gumantya carva taḍahən “I am willing to take your place to be sacrificed and devoured [by god Kāla]”. ASD read carut without marking it as an emendation.↑148. I prefer the B reading cala instead of calaṅ in A and EdASD, and take its meaning to be ‘defect, lack, shortcoming, fault, blemish, spot’ (OJED, s.v. cala 3). The meaning of calaṅ would be uncertain, though in MdS we find kacingcalang ‘adj. (of an egg) bad (laid but did not hatch); (also said of a person that is) no good for anything, good-for-nothing’ which seems to be related. Pūrvādhigama (§5.5) has calaṅ caṅkriṅan. Taking it from this text, Zoetmulder relates calaṅ to a ‘certain tax or contribution given to the maṅilala dr̥vya haji’.
itu keh na iṅətkənən, hala, hayu, goreṅ, rampes, ala guru, ini paṅiṅətna, aya ma janma paeh maliṅ, paeh papañjiṅan, paeh ṅabegal, paeh meor, siṅ savatək cəkap carut, eta jəəṅ kena ulah diturutan, ya eta kaṅkən guru nista ṅaranna.
That is what should be remembered — the unmeritorious, the meritorious; the bad, the good↓149 — take them as teacher. This is the reminder of it: if anyone dies while stealing, dies while sneaking, dies while robbing, dies while infiltrating, any kind of impudent or deceitful behavior, we should watch them for they are not to be followed. That is called the vile as a teacher.
Notes
↑149. See the end of SKK 8.8, where the order is reversed: nu gopel nu rampes, nu hala nu hayu.aya dəi, lamun uraṅ ñəəṅ nu ṅavayaṅ, ṅadeṅekən nu mantun, nəmu siksaan ti na carita, ya kaṅkən guru paṅguṅ ṅaranna, lamun uraṅ nəmu siksaan rampes ti nu maca ma, ya kaṅkən guru taṅtu ṅaranna, lamun mirəṅəh bənaṅ dikuryak ma, ukir-ukiran, paparahatanA:13r, papaduṅan, tutulisan, sui naña ka nu dikuryak, təmu ku rasa soraṅan, ku bənaṅna ilik di guna sakalih, ya kaṅkən guru vrəti ṅaranna.
There is more: if we see people performing wayang, listen to people performing pantun, acquire teachings from the stories, that is called the stage as teacher. If we acquire good teachings from people reading, that is called the story↓150 as teacher. If we observe the products of handicraft: carvings, sculptures, planks, drawings, we should not↓151 ask the craftsmen↓152 — we should find out by our own feelings, as a result of paying attention to other people’s skill. It is called profession↓153 as a teacher.
Notes
↑150. In this context, taṅtu seems to mean ‘thread (contents) of a story’ (OJED, s.v. tantu III), not in MdS.↑151. The prohibition sui means ‘do not, we should not’, not in MdS, while svī in OJ has a different meaning ‘insisting, urging, pressing’. Cf. SA 746 samapun sui pamali ‘Pardon, you should not [do that], it is forbidden’; BM 890 sui dipavalaṅati ‘don’t be anxious about it’.
↑152. I favor the B reading and edit dikuryak because of its correspondence with the previous use of dikuryak, and because guna is used in a different sense in both A and B in a following sentence. In the A reading diguna, it seems somewhat unusual that guna is used in the meaning ‘to work, to act, to perform’, although this usages is not entirely unknown in OS. See e.g. RD ja aiṅ nu digave tan kapigave, ja aiṅ nu diguna tan kapiguna “Because I who create without being created, who act without being affected by the acts [of others]”.
↑153. In Skt., one of the meanings of vr̥tti is ‘profession, maintenance, subsistence, livelihood’ (MW, s.v.). This meaning is not acknowledged explicitly in OJED, but it appears likely from this context that it was known in Java/Sunda.
nəmu agama ti anak, ya kaṅkən guru rare ṅaranna, nəmu darma ti aki ma, ya kaṅkən guru kaki ṅaranna, nəmu darma ti lañcək ma, ya kaṅkən guru kakaṅ ṅaranna, nəmu darma ti toa ma, ya kaṅkən guru uva ṅaranna, nəmu darma ti gəsan luməmpaṅ, di lambur, di gəsan ṅavəṅi, di gəsan ərən, di gəsan majik ma, ya kaṅkən guru havan ṅaranna, nəmu darma ti induṅ-bapa, ya ta guru kamulan ṅaranna, makaṅuni lamun hatur ti mahapandita, ya kaṅkən guru kautamaan, ya kaṅkən guru kamulyan, ya kaṅkən guru kaprəmanaan, ya kaṅkən guru kaupadesaan, ya ta sinaṅguh catur-utama ṅaranna, ña mana kitu, lamun aṅgəs dikarmaniṅ akarma, ditvahniṅ atvah, aṅgəs pahi kailikan, nu gopel nu rampes, nu hala nu hayu.
Acquiring precepts from children, it is called children as teachers. Acquiring dharma from our grandfather, it is called the grandfather as teacher. Acquiring rules of conduct from our elder brother (lañcək), it is called the elder brother (kakaṅ) as teacher. Acquiring rules of conduct from the elders, it is called our parents’ elder siblings (uva) as teachers. Acquiring rules of conduct from the places where we travel, (whether it is) in the village, in a place for staying overnight, in a place for breaking journey, in a place of lodging, it is called the road as teacher. Acquiring rules of conduct from our parents, it is called the origins as teacher. Especially if (you find rules of conduct in) words (hatur)↓154 from a great scholar, it is called the excellence as teacher, it is called honor as teacher, it is called authority as teacher, it is called doctrines as teacher: those are called the four excellences (catur-utama). Which is why,↓155 when they are finished being done by those who do, being accomplished by those who accomplish, (then) all are finished being observed: the bad and the good, the evil and the just.
Notes
↑154. In this context, I take hatur as a noun, indicating the teaching given by the teacher. See OJED (s.v. hatur 4) ‘that which is respectfully told (reported), when appearing before a person of high rank’. In this case, the reading ti of ms. B instead of ka in ms. A is more plausible.↑155. There is a mark indicating the end of the topic in the manuscripts. On the limited reliability of section marking in the mss., see Chapter 5, §Manuscripts.
9
Praise and Insult
kitu lamun aya nu muji uraṅ, sui ta suka gəiṅ uraṅ, gumanti pulaṅkən ka nu muji, pakən uraṅ mo kapətəṅan ku pamuji sakalih, lamun uraṅ daek dipuji ma, kady aṅganiṅ galah dava sinambuṅan tuna, rasa atoh ku na pamuji, aṅgəs ma dipake haṅkara, ja ṅarasa maneh aya di imah di maneh, ku hakan, ku inum, ku suka, ku boga, ku pakaraṅ, teka dipake aṅgəhan, eta kaṅkən galah dava ta, eta kaṅkən pare hapa ta ṅaranna.
Likewise, if there is someone who praises us, our feelings should not be joyful, but we should in turn cast back the praise to those who praise, so that we will not be overshadowed by the other’s praise. If we are keen on being praised, it is like the ‘long pole with weak extensions’ (galah dava sinambuṅan tuna). If our feelings are pleased with the praise, then it leads to vanity. Because we feel ourselves to be in our own house — by food, drink, pleasures, enjoyments, utensils (pakaraṅ)↓156 — then they are used as something to be proud of (aṅgəhan).↓157 It is like the ‘long pole’ (as above); it is also like the ‘empty paddy stalk’.↓158
Notes
↑156. In MdS pakarang means ‘weapon’, but it seems ‘utensil’ is more suitable based on the context. Cf. SKK 10.2 pakaraṅ ulah tihap ṅiñjəm ‘utensils are not just to borrow’. Cf. also SMG 12.2 where papakaraṅan is used to translate OJ agəm-agəman in the corresponding passage SiGu 5.3: prətanəm ṅaranya, hantə ṅənah ṅambəan tadahən saṅ guru, maṅkaṅuni make papakaraṅan saṅ pandita “Prətanəm means it is improper to smell the food of the teacher, let alone to use the utensils of the scholar” (The corresponding OJ words in SiGu 5.3 are: saṅ guru saṅghāsanam pr̥tatəm [...] tan paṅambvan taḍahən saṅ guru, tar paṅaṅgva agəm-agəman saṅ guru). The word agəm-agəman is not recorded in OJED, but it clearly derived from agəm ‘grasp’ so agəm-agəman means ‘items that are grasped’, i.e. ‘utensils’. It must be close in meaning to OJ and OS gagaman ‘arms, weapon’. However, pakaraṅ also occurs in the sense ‘weapon’, especially in TB 14.4 maṅkaṅuni sañjatana pahi divayakən, pakaraṅ pañcamahabuta, saṅ hyaṅ pəpət pətəṅ adikara “and also all of his weapons are prepared, the weapon called ‘five gross elements’, [and] ‘the holy supreme envelope’”.↑157. I interpret aṅgəhan as ‘something to be proud of’. In OS aṅg̵əh occurs in RR 1433 ulah aṅgəh-aṅgəh təiṅ ‘don’t be overconfidence’. In OJ aṅgəh means ‘fixed place, position, location; proper place, proper function (condition, way of being); personal relationship (esp. within the family)’. It seems that the word aṅgəh is somehow related to MdS angkeuh ‘image (in the mind), notion, imagination, fancy, delusion’, whose derived form angkeuhan means ‘what o. imagines/ fancy, what o. believes, notion (that o. has); st. of which o. imagines a lot of o.self, st. upon which o. fancies to be able to trust/ call upon’. Glossary NT note aṅgəh ‘to feel sure’. KUBS notes angkeuh, angkeuhan, ‘kamegahan’ (luxury) and umangkeuh as ‘ieu aing’ (arrogant). Cf. Mal. angkuh ‘arrogant’. Here aṅgəhan is a nominal form means ‘something to be arrogant about, something to be proud of’.
↑158. On the expression of pare hapa, cf. AG 6r: Uməsi ta karaḥ lagu tu⟨ṅ⟩kul·, haray·⟨⟨hay·⟩⟩ Asśak ta ⟨⟨ka⟩⟩raḥ cadukur, ṅarasa maneḥ kaqəsi, Aya si nu hayaṁ, daEk tu maka hurip· na Uraṁ reya, Agamaniṁ pare pun·, lamun uməsi taṁgaḥ, harayhay· taṁgaḥ, Asak taṁgaḥ, hapa ṅarana. “[When the paddy] is filled, it lowers his head instead, when it’s time to ripen, it ducks down instead, because it feels itself to be full. There will be the one who wants it. The custom of paddy is that it will make the people alive. If [the paddy] lifts the head when filled, lifts the head when it begins to have a yellow tinge, lifts its head when ripe, it means it is empty”.
A:14rkitu lamun aya nu meda uraṅ, aku sapameda sakalih, ña mana kady aṅganiṅ galah cəndək tinugəlan təka, upamana uraṅ kudil, eta kaṅkən cai pamandyan, upamana uraṅ kurit, kaṅkən dataṅ nu ṅamiñakan, upamana uraṅ poño, kaṅkən dataṅ nu mere kejo, upamana uraṅ haB:5vnaaṅ, kaṅkən dataṅ nu mavakən arocən, upamana uraṅ handəəl, kaṅkən dataṅ nu mere səpahən, ya sinaṅguh pañca parisuda ṅaranna, eta kaṅkən galah cəndək tinugəlan tika.
Likewise, if there is someone who insults us, we should accept all the other’s insults, which is why it is comparable to the ‘pole cut short’. Suppose we have warts,↓159 it is like water for bathing; suppose we have dry skin,↓160 it is like a person coming to smearing us with oil; suppose we are hungry,↓161 it is like a person coming to give rice;↓162 suppose we are thirsty, it is like a person coming to give to drink; suppose we are dejected, it is like a person coming to give betel quid — they are called the five pure ones (pañca-parisuda). That is like the ‘pole cut short’.
Notes
↑159. In the present context, kudil seems to refer to some kind of skin disease. Is it related to OJ kuḍis ‘scurvy, scabby’ or to MdS kutil ‘wart’? The latter is more similar phonologically.↑160. The word kurit is probably the same as Mal. kurik ‘freckle, speckle [on skin]’. Cf. MdS hurik ‘have a blackish colour (of hens, also over-ripe bananas etc.)’. In my understanding, hurik also refers to ‘dry skin’. The sound change from /t/ to /k/ is unusual, but that does not mean it is inconceivable. I may cite these changes in the Baduy dialect: atma > akma and teja > keja. Another possibility is to emend it to kurik.
↑161. The meaning ‘hungry’ for poño only occurs in OS; its meaning in MdS is slightly different, viz. ‘nice and full (eat, sleep), do o. self well, eat heartily’. Cf. SMG 9.2 jr̥mbhanam ṅaranya, hantə ṅənah mikonokən maneh hanaaṅ poño, aṅgəs ma vərə səbəh, di harəpən saṅ pandita ‘jr̥mbhanam means it is improper to declare oneself thirsty and hungry, even though one is excessively full in front of the learned teacher’; also in SKK 10.2.
↑162. It is quite remarkable that the word kejo ‘rice’ (= MdS) is not found in OJ and Mal. However, it seems that the word kijo, which is very likely the predecessor to kejo, is found only in SHH, an OJ text from the Sundanese region: kady aṅganiṅ səkul an makveh ṅaranya, ya səkul, ya me, ya baikṣa, ya nasi, ya kijo, ya praṇik, ya campagi, ya mandura, ya gərul, səkul katuṅgalan ika, iva maṅkana tekaṅ hədap an makveh ṅaranya “Like the rice in having many names: səkul, me, baikṣa, nasi, kijo, praṇik, campagi, mandura, gərul. Rice is only one. So is the mind, its names are many”.
lamun makasuka rasa uraṅ, kaṅkən pare bərat saṅga, boa maka hurip na uraṅ reya, ja katəmu vvitniṅ suka lavan enak, saṅkilaṅ nu ṅupat uraṅ salah, ala pañaraman, aya tvah A:14vuraṅ ma ərənan, hantə tvah uraṅ ma uṅaṅ ambu bapa paṅguruan, kaliṅane janma ṅaranna, ya sinaṅguh paramarta visesa, ṅa, ya kaṅkən deva maṅjanma ṅaranna, ña saṅpurnasarira, ña vvitniṅ hayu, ña puhuniṅ bənər.
If the insult makes us happy, we are like paddy chock full with rice grains,↓163 that might keep the people alive,↓164 because the origin of joy and pleasure has been obtained. Even if those who are slandering us are wrong, we should take their slander as advice.↓165 If we have the behavior (about which we are slandered), we should stop it. If we do not have such behavior, we should consider (uṅaṅ)↓166 the slander (to merit attention), like mother, father and teachers. The meaning↓167 of what is called a human being (janma): ‘It is considered the ultimate supreme; it is considered the deity becoming human; the one who has a perfect body,↓168 who is the origin of goodness, and the source of the truth’.
Notes
↑163. The expression pare bərat saṅga literarily means ‘paddy with heavy to hold’. Cf. the similar expression in Malay padi berisi kian merunduk ‘the more paddy stalk is filled, the more it is stoop’, referring to a humble intelligent person.↑164. Regarding maka suka in the present context, cf. another meaning of mangka in MdS ‘s.m. matak, nu mangka; taya mangkana s.m. taya matakna (it) doesn’t seem to matter, (it) doesn’t make a difference’ (Hardjadibrata, s.v. mangka b)‘. The word matak means ‘be the cause of, leading towards, with the consequence that, causing (st. to happen, a situation to occur, etc.)’. See the discussion of maka in Chapter 3, §Morphology. See KaPaṅ 1073–1075 nu makaiṅ ṅarəṅəhən, nu makaiṅ jəjəəṅən, teka rumaṅ brənaṅ siaṅ, parapat kunaṅ-kunaṅan, na ku imah maṅəniṅ, na imah sarba kañcana ‘what made me watch intensely, what made me astonishing, then it seen vaguely before it is bright clearly, blinking like fireflies, is by the lucent house, the house with gold ornament everywhere’. Cf. maka in Old Malay and Mal. makanya.
↑165. ASD take saṅkilaṅ nu ṅupat uraṅ salah, ala pañaraman differently and translate this clause as ‘(yaitu) tahan celaan dan mengambil (memperhatikan) nasihat orang lain’.
↑166. In KUBS, diungang means ‘ditimbang-timbang’ (to consider). In OJ it means ‘to look down on or in, overlook, look into’. Ms B contains ala, it means that one should take [the accusation] as the mother, father, and teachers, so I render uṅaṅ ambu bapa paṅguruan as having the same construction as ala pañaraman. Cf. Carita Pantun Nyi Sumur Bandung: nyabdana tara diungang “his speech is thoughtless”.
↑167. The word kaliṅane with enclitic -e only occurs in this paragraph, but kaliṅanya or kaliṅanna, passim in this text.
↑168. Rather than to split the words as saṅ purna sarira, I read saṅpurnasarira as local spelling of the Sanskrit compound sampūrṇaśārīra ‘one who has a perfect body’, attested in the Daśa-bāyu mantra used on Bali during the ritual of taking scarf: idəp jaya sampūrṇaśarīraniṅsun (Hooykaas 1973: 66). Cf. the śloka in Gaṇ 57 bhaktaṁ tu jagati loke śuddhapūrṇaśarīraṇam; Tjñ 46 yeka nimittani rāsana paripūrṇa śarīranira.
10
Complementary Practices
ini paṅimbuhniṅ tvah, pakən mo tivas sakala maṅhurip, pakən vastu di imah di maneh, emet imət, rajən ləkən, paka pradana, mo rogol-rogol, purusa riṅ savidagda, hapitan karavaleya, caṅciṅan, laṅsitan.
These are the complementary practices,↓169 so that no living beings↓170 are ruined, so that [we are] blessed↓171 in our houses: careful [and] conscientious, scrupulous [and] diligent, sensitive [and] generous (paka pradana),↓172 not falling down (? mo rogol-rogol),↓173 champions among experts, strong [and] unfatigued,↓174 mobile [and] nimble.
Notes
↑169. The word paṅimbuh (OJED, s.v. imbuh “addition, a means to increase (the beauty of st.)”, with reference to Sri Tañjuṅ 1.62 kəmbaṅ priyaka paṅimbuh gəluṅ “the priyaka’s flower is a beauty enhancer of [her] chignon”) is attested in the OJ Talan inscription kunaṁ rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· ri vnaṅanyāvarugā Inantun· “As for the substance of the additional [grant] (paṅimbuh) of the Great King to the inhabitants in Talan”; maṅkana rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· “Such was the substance of the additional [grant] of the Great King to the inhabitants of Talan, to stand permanently on a stone stele” (text and translation Eko Bastiawan et al., forthcoming). In the present context, ‘complementary’ seems to be a suitable meaning.↑170. I take sakala in the sense of ‘all, whole’ (see OJED s.v. 2). Cf. FCP 26a.3 where maṅhurip is preceded by a synonym word sarva: kita tuturkənən voṅ sakabeh, pinaka dədəlan bvana, pinaka dasarniṅ prətivi, andəlan sarvoṅ maṅhurip.
↑171. I consider vastu (cf. Malay restu, from Sanskrit siddhir astu) as a substantive verb in this context, with meaning ‘achieved, succeed, blessed’. The same construction, this time after the word palana (parallel to pakən), is found in KaMah 70: palana vastu di tutur ‘its result: the consciousness is achieved’; KavPani: 495–197: aiṅ mana yukti, mana vastu bayu sabda hdap, sya nu purah ṅavəkaskən “[As for] me, the reason that [my] breath, speech [and] mind are proper, the reason [that they are] blessed, it is the One whose task it is to give instructions”. Cf. SC 1039 vastu bənaṅ nu mahayu “achieved as a result of arranging”. Cf. OJ vastu and its derivations amastvani, (u)mastvi, vinastvan, kavastvan (more or less = amastu) ‘to know or perceive st. in its concrete form; to form a picture of, define’. Cf. also MdS éstu ‘really, true; in truth, in reality; faithfully (carried out, observed); to have a sincere intention (ka) towards so.’.
↑172. See my comment on SKK 1.4.
↑173. ASD take it as morogol-rogol and translate it ‘bersemangat’. In MdS it means ‘fall down (one after the other, of rice kernels off the ear)’. With this basis, I tend to interpret mo rogol-rogol as ‘not falling down, steadfast, upright’.
↑174. For the expression of hapitan karavaleya ‘strong and unfatigued’; see Aditia Gunawan 2019: 18.
jaga raṅ ṅajadikən gaga savah, tihap ulah saṅsara, jaga raṅ ñiən kəboan, tihap mulah ṅundər ka huma beet sakalih, ka huma ləga sakalih, hamo ma bənaṅ uraṅ laku sadu bema menta, cocooan ulah tihap məli mulah tihap nukər, pakaraṅ ulah tihap ṅiñjəm, A:14r simbut cavət mulah kasaratan, hakan inum ulah B:17v kakuraṅan, anak eve pituturan, sugan dipajar durbala siksa.
If we put dry rice-fields (gaga) and paddy fields under cultivation, it is only so that we do not suffer. If we make an orchard, it is only so that we do not pick in someone else’s small field, in someone else’s broad field — except by virtue of our having asked permission, politely requesting.↓175 [As for] domestic animals, we should not just buy, not just swap [them]. [As for] utensils, we should not just borrow [them]. [As for] blankets [and] loincloths, we should not have too many of them.↓176 [As for] food and drink, we should not have too little. Our children and wife should be given advice, to avoid [their] being accused of being ‘disrespectful’ (durbala siksa).↓177
Notes
↑175. The word bema is not found in Dictionaries, but MdS records bémakrama ‘good etiquette’. Sundanese dictionaries note the “Kawi” derivation of bemakrama. Cf. SKK 4.14 for a parallel expression.↑176. The base word kasaratan is sarat meaning ‘heavily loaded, overloaded (esp. of a boat)’ = MdS; Cf. OJ ‘heavily laden; to run aground’. Cf. RR 1324–1325 in which sarat seems to be synonymous with pənuh ‘full’ and occurs outside of the context of transport: pənuh di na suruṅ maṅguṅ, sarat di na pada handap ‘It was full in the upper dais, crammed in the lower platform’. ASD translate it as ‘kekurangan’ (lacking), which is quite the opposite of its real meaning. Cf. kasaratan in PYñ 22.7: kayu hanan kasaratan vatunya kasəlap ri paṅ iṅ kayu “the trees are heavily laden, [for] the rocks are crammed inside the branch of trees”. In the Malay syair Siti Zubaidah (ca. 1800), we find the word sarat being used in relation to clothes: saratnya pakaian Ahmad Paduka, intan permata berjenis neka, lengkaplah dengan geleng paduka, sekalian pakaian tiada terhingga “In abundance are the clothes of His Majesty Ahmad: diamonds and jewels of various kinds, complete with His Majesty’s bracelet, while his clothes are innumerable”.
↑177. The expression durbala siksa literally means ‘weak with regard to the instruction’. It is important to note that this compound is made up from Sanskrit loanwords but is not found in the OJ corpus. So probably this is a Sanskritization of local idiom. In MdS we find the similar expression atah warah ‘too little admonished, uneducated, unmannered’ (litt. immature in teaching). Cf. the Mal. idiom kurang ajar ‘disrespectful’. However, bālaśikṣā exists in some Skt. texts, so the expression could also mean ‘poor pedagogy’. In that case, an alternative translation would be: ‘to avoid [us] being accused of poor pedagogy (durbalasiksa)’.
yatnakən saṅ hyaṅ siksa kandaṅ karəsian, jaga raṅ hees tamba tunduh, ṅinum tvak tamba hanaaṅ, ñatu tamba poño, ulah uraṅ kajoṅjoṅan, tinəṅkən mariṅ na hantə, saṅuni tu ku anak ku eve, mulah dek kapalikətan, sugan hamo sapitvahən, rampes ma bənaṅ uraṅ ñaraman, teka nurut na pañaraman, eta keh anak uraṅ, eve uraṅ ṅaranna, hantə ma nurut ka pamagahan, eta sarua dəṅən sakalih, ṅan lamun kədə, eve anak gəs ma mədəṅ diaku ku uraṅ, boa uraṅ kabobotan, boa rəjəṅ sasab ka naraka, ləṅit batri raṅ ṅabakta, hilaṅ bənaṅ A:15v cakal bagal.
Observe the hermits’ precepts for society: if we sleep, [it is only] as a remedy for sleepiness;↓178 [if we] drink palm wine, [it is only] as a remedy for thirst; [if we] eat, [it is only] a remedy for hunger. We should not be careless [about them]. We should remember↓179 their [potential] absence. Even more so by children and by wife, we should not be shackled, for they may not behave in accordance [with our advice]. If [they are] good, by virtue of us giving advice, after which [they] follow the advice, those are called our children and our wife. If they do not follow [our] admonition, they are the same as outsiders. But if we insist on claiming our wife and child despite them being away without giving any news,↓180 we will probably be burdened, we will probably be lost in hell together, lost [will be] the results of our worship, ruined the results of the ancestors (cakal bagal).↓181
Notes
↑178. In this context, I consider that the conditional sense of jaga raṅ is not very strong in the sentence, presumably more equivalent to Mal. kalau. Thus I translate it ‘that we sleep only as a remedy for sleepiness’.↑179. I take the meaning of mariṅ from OJ ‘to, toward, in the direction of’ (OJED, s.v. I).
↑180. Cf. MdS medeng ‘be away without giving any news, do not let o.self be heard’.
↑181. See my comment on cakal bakal under 4.8.
11
Instruction of Darma Pitutur
ini varah saṅ darma pitutur, sugan uraṅ tan pahədap.
This is the instruction of Darma Pitutur,↓182 to avoid our not thinking of [the instruction of Darma Pitutur].
Notes
↑182. This combination occurs in some other Old Sundanese texts as well, e.g., KaPaṅ 151 muṅkur ti darma pitutur ‘turning away from the law and the admonitions’. SA 865–880 narrates that true vikus who have understood the darma pitutur deserve liberation. In OJ, the compound dharma pitutur occurs in a list in BK 108.9d, and Teeuw & Robson translate as ‘moral law and teaching’: pūjā dhyāna samādhi dharma pitutur panalimur ira riṅ kapaṇḍitan “Praise, meditation, concentration, the moral law and teaching are a distraction for him in his pursuit of spiritual learning”. In BM 330–331 we encounter an indication that darma pitutur might be differentiated from saṅ hyaṅ darma: vəruh di na darma pitutur, bisa di saṅ hiaṅ darma ‘knows the law and the admonitions, is acquainted with the Sacred Law’. In the present text, the combination darma pitutur is systematically preceded by the personal article saṅ (cf. SKK 11.6, 12.5, 23.1), suggesting that the intended meaning is the personification of such darma pitutur. Also in the mantra Dharma Paṅulih recorded by Hooykaas (1993: 180), we find a line of mantra: aja tan paṅandəl i pitutur saṅ hyaṅ dharma, oṁ saṁ baṁ taṁ aṁ iṁ, naṁ maṁ śiṁ vāṁ yaṁ.“sriopeksah samutatah, paesanteh tan susuriyəm, jambaṅan esiniṅ bañu mahəniṅ, tah desanatah nora buksah”↓183
Notes
↑183. This paragraph seems to be intended as a quote in verse. However, this śloka is composed in a language that mixes “Sanskrit” and “Old Javanese”. Only lines 1 and 4 consist of eight syllables, while the second line has one extra syllable, and the third line has an excess of three syllables. Of these four lines, only the third is easy to understand, meaning ‘a pot filled with clear water’. The meaning of sri opeksah samutatah is obscure. The word sri means ‘beautiful, amazing, splendor’, but the OS paraphrase refers to it as ‘gold’. The word opeksah can be traced from Skt. apekṣa > OJ opekṣa, mopekṣa ‘to pay attention to, take account of; notice, observe’ (OJED, s.v. opekṣa). The meaning of samutatah is not understood. The word paesanteh (not to be read paesan teh) is presumably a style of expression in order to give a Sanskrit impression to the OJ word paesan ‘mirror’. However, it seems that the element teh is not an Old Sundanese particle, since it is totally absent in OS corpus. The word susuriyəm is meant to give the same impression. This word is probably derived from suruy or suri ‘a comb’, and its reduplicated derivation asusuri is attested (OJED, s.v. suruy). The meaning of paesanteh tan susuriyəm may be ‘not using a quid in front of the mirror’, but the expected meaning is ‘the mirror is the place to comb’. The sentence tah desanatah nora buksah is even more obscure. The expected meaning would be ‘the region if it is not empty’, as we learn from its explanation. If we expect such a meaning, then maybe we need to take nora buksah as a mistake for a hybrid form norābhūka ‘not empty’? The problem is that the Skt. word ābhūka is not attested nor in OJ and in OS. However, the ms. B reading tah desana tah nobusah is metrical.kaliṅanna ta, sri ma ṅaranya omas, kitu na omas, lamunna hamo dilañja, pələk rupana, lamunna kalañja ma, cenaṅ rampes ja kaopeksa, kitu keh upama uraṅ janma ini, lamun nurut saṅ hyaṅ siksa, kapahayu rasana di uraṅ, kady aṅganiṅ bənər tuməmu bənərnya, kitu lamun hamo nurut saṅ hyaṅ siksa krəta, kady aṅganiṅ vilut tuməmu vilutnya.
The meaning is: sri means gold. Gold is like this: If it is not coated, its beauty is washed away.↓184 If it is coated, [it will be] beautifully bright↓185 for it is well treated. Likewise is the analogy, for us humans here: if [we] follow the holy precepts, its essence will be well maintained by us, like the straight meeting its straight. Likewise, if we do not follow the holy precepts of the accomplished one (krəta),↓186 [it is] like the crooked meeting its crooked.
Notes
↑184. I take the meaning of pələk from OJ ‘drowned, swallowed up, washed away’ (OJED, s.v.)↑185. In MdS cénang means ‘k.o. small ulcer on the skin’. But in OS, it always means ‘shine, bright’. Cf. LJ 9.14–32 bray bitan kilat mijil səmbava, heraṅ, cenaṅ, lumeṅgaṅ, tərus paratnikaṅ bvana ‘the existence (səmbava) is shining like the coming of thunder, clear, bright, translucent, penetrating through the world’. On variant readings in B involving the aksara mp in A, see Chapter 5, §Siksa Kandaṅ Karəsian.
↑186. I interpret krəta as referring to a person. In prescriptive OJ texts such as the unpublished Pūrvādhigama, the expression saṅ krəta refers to ‘the consecrated priest’. It is probably derived from saṅakr̥ta ‘one who has been initiated’ (OJED, s.v. askr̥ta) which itself reflects Skt. saṁskr̥ta. In our context, it seems that kr̥ta has taken on a more general meaning, ‘the perfected ones, the accomplished one’, referring to ancient figures who are considered to have promulgated basic precepts. Can it be the figure Darma Pitutur? Cf. saṅ hyaṅ sasana krəta in SKK 13.3 and 15.1 which seems to be an equivalent expression.
paesan ma ṅaranya əntəṅ, kitu na əntəṅ, lamunna hamo divaas, samar kalaṅkaṅ uraṅ, lamunna kavaas ma puguh rua A:16r uraṅ, dina jəro əntəṅ eta, kitu keh uraṅ janma ini, bisa nurut upacara sakalih rampes ma, boa kalihasan ku rasa di maneh, lamun hamo ma bisa nurut pamagahan, puṅguṅ ta ṅaranna.
Paesan means mirror. The mirror is like this: If it is not regarded attentively,↓187 our image is vague. If it is regarded attentively, our appearance is clear upon that mirror. Likewise are we humans here. If we can follow the customs↓188 of others adequately, it may well be internalized↓189 by our feelings. If we cannot follow the advice, it is called stupid.
Notes
↑187. kavaas ‘to be observed, to be regarded attentively’. In MdS waas means ‘moving, stirring of satisfying happy feelings (because of seeing an enchanting landscape, listening to a sweet melody, thinking about pleasant experiences, etc.)’. Such a nuance also occurs in OS: SA 42–44 sia ləmpaṅ sumoreaṅ, təhər rəmbay na cimata, vaas di na kasorgaan ‘While going he looked back, and burst into tears, sadly remembering the heavenly abode’. However, in this context, the meaning is more related to MdS awas ‘be able to see well; look properly with o.’s eyes, pay attention closely’ and OJ avās ‘clear (clearly visible or audible), (of persons:) clear, having clear insight; to be clear (evident) that; bright, becoming light’.↑188. The word upacara means ‘the proper conduct, etiquette’, = OJ. In MdS it means ‘ceremony’ = Mal.
↑189. Noorduyn & Teeuw note two meanings of this word. The first is ‘to be ignorant’ or ‘to be miserable’, as in MdS = OJ kalesan ‘afflicted by misfortune’. The second is ‘to be aware of, to become acquainted, to acquaint oneself’. In this passage, the second meaning seems to make more sense. It is attested in RR 729–730 aiṅ hayaṅ kalihasan, təhər dek neaṅ dayəhna “I want to acquaint myself personally, and after that I wish to visit their city”. In the Indonesian version of the edition of BM (l. 210) we have timburu nu kalihasan, but in the english version timburu nu kahiasan. Since the usage here is transitive, I propose the meaning ‘to internalize’. Cf. SKK 18.5.
jambaṅan ma ṅaranya pamuruyan, kaṅkən cai həniṅ ma hədap uraṅ krəta, ña kitu manana vaas, təhər rame ambək.
Jambaṅan means an object giving reflection.↓190 The mind of the one who is accomplished is like clear water. That is the reason why we should regard [it] attentively, then the heart will be pleased.↓191
Notes
↑190. Hardjadibrata gives ‘to be reflected in the water’ as the meaning of muruy, but I rather follow KUBS which paraphrases muruy as meaning ngeunteung kana cai ‘to look into water as mirror’. Hardjadibrata glosses MdS pamuruyan as ‘an object which is reflected’ whereas I consider that it means ‘a place for using water as mirror’. The word is not found in OJ.↑191. The meaning of rame is based on the reference in OJ (< Skt ramya) ‘to be enjoyed, pleasing, delightful, beautiful’; in MdS it means ‘lively, busy, noisy; pleasant, cosy, animated (discussion), much frequented; closely populated; exciting, thrilling (story, book, film)’ = Mal. ramai. Cf. SKK 11.7 heraṅ tinəṅ, rame ambək.
desa ma ṅaranya dayəh, na dayəh lamunna kosoṅ hantə turutanənana, kitu na sabda, lamunna hamo kaəsi, carut ṅaranna, heṅan lamunna kaəsyan ma na kahanan, eta keh na turutanən, kitu keh na sabda, maka kaəsyan, mana dipajar bənər laksana.
Desa means settlement. If the settlement is empty, there is nothing to be followed. Words are like that: if they are not substantial, they are considered deceitful. But if the residence is filled, that is to be followed. Likewise are words: they should be meaningful, so that they be considered truthful in character.↓192
Notes
↑192. This seems to be a compound of the type sakit hati in Malay, so I translate it as ‘truthful in character’. See the second meaning of lakṣaṇa in OJED ‘action, doing (as opp. to inaction, words, thinking, etc), taking action, proceeding, operating, performing, practice’.kitu keh uraṅ janma ini, lamun dek ñaho di puhun suka lavan enak ma, iṅətkən sahur A:16v saṅ darma pitutur, ini silokana,
Likewise are we humans here. If we wish to know the source of the joy and happiness, we should remember the word of the Darma Pitutur. This is the verse:
‘The pond is the habitat of the goose;↓193 the forest is the elephant’s habitat; the sea is the habitat of fishes; flowers are the habitat of the bee’.
Notes
↑193. The metaphor of the goose and pond also occurs in VG 2 lamunna bahe ka keñca ṅaranna talaga haṅsa, asih voṅ sajagat, pañudana pacar pimula di pahoman “if the land is sloping to the left, it is called the pond and the goose, all people will give compassion. The means of purification: pacar should be planted in the worship place”.kaliṅanya kitu jaga raṅ dek cəta, ulah salah gəsan naña, lamun hayaṅ ñaho di talaga heraṅ bañu atis ma, haṅsa taña, kaliṅanna ma, aya ma janma, atisti riṅ apraniti, heraṅ tinəṅ, rame ambək, ña keh kaṅkən haṅsa di na talaga heraṅ ta.
The meaning is: if we are going to imitate behavior (cəta), we should not ask from the wrong people. If we seek to know about the clear pond, fresh water,↓194 [we should] ask the goose. The meaning is: if there is a person who is firm in steering,↓195 whose mind is clear, [and] whose heart is pleasant, that is indeed comparable to the goose on the clear pond.
Notes
↑194. I choose the B reading, because taman heraṅ does not make sense; See also talaga heraṅ at the end of the section. Several OS texts relate the adjectives heraṅ, or its synonym həniṅ ‘clear’, with talaga, viz. PNJ 142–142 saṅ hyaṅ talaga heraṅ, saṅ hyaṅ talaga həniṅ; BM 52–53 (as toponym): nəpi ka Talaga Həniṅ.↑195. The word apraniti is derived from Skt. praṇīti ‘conduct, leading, guidance’. Cf. OJ pranīti and MdS praniti. However, the prefixed form apranīti is not recorded in OJED.
hayaṅ ñaho di jəroniṅ laut ma, matsya taña, kaliṅanna ma, upama janma ñaho di hədap saṅ deva ratu, dəṅ di hədap mahapandita.
If we seek to know about the depth of the sea, we should ask a fish. The meaning is: like the man who knows about the mind of the divine king and about the mind of the great scholar.
hayaṅ ñaho di lvarniṅ ləvəṅ ma, gajah taña, ini kaliṅanna, kaṅkən ləvəṅ lvar ta ma, ñaho di tinəṅ nu reya, kaṅkən gajah ta ma, ña keh bəbədas saṅ A:17r deva ratu.
If we seek to know about the remoteness of forests, [we should] ask the elephant. This is its meaning: what is comparable to the remote↓196 forest is knowing other people’s minds;↓197 what is comparable to the elephant is the power↓198 of Majesty the king.
Notes
↑196. The word lvar literally means ‘exterior’. In MdS, luar as an adjective for a place often means beyond control: urang luar ‘outsider’, nagara luar ‘foreign country’. It is worth noting that MdS liar means ‘go out, go away from home, wander (roam, rove) around (e.g. of animals seeking food)’. The interchangeability of u and i in lvar and liar is comparable to such a pair as kulon/kilen ‘west’. Cf. RR 963–964 sadataṅ ka təgal luar, məntasiṅ di na Saṅ hiaṅ ‘Having reached the outer fields, they crossed the Saṅ Hiaṅ’. BM 1381 has Tigal Luar as a toponym, but I think it should be emended to təgal luar, and probably it is not a toponym: ṅalalar ka mulah bəṅhar, ñaṅlandəh ka təgal luar. Thus, I translate ləvəṅ lvar as ‘remote forest’ (cf. Mal. hutan liar). ASD translate lvar as ‘isi’ (content).↑197. The relation of the metaphor remote forest (ləvəṅ lvar) with knowing about people’s mind (ñaho di tinəṅ nu reya) is hard to understand. It seems to make more sense if the remote forest refers to the peoples mind, so perhaps we need to make conjecture by omitting ñaho di.
↑198. The partial reduplication bəbədas ‘power’ is from bədas adj. ‘strong, powerful’. The word bedas can be found in MdS, the reduplicative form bəbədas is no longer exist.
hayaṅ ñaho di ruum amisniṅ kəmbaṅ ma, baṅbara taña, kaliṅanna ta, kaṅkən baṅbara ma janma bisa, saba ṅumbara ñaho di tiṅkah sakalih, kaṅkən ruum kəmbaṅ ma, na janma rampes tvahna, amis baruṅusan, səmu imuc, tiṅkah suka.
If we seek to know about the fragrance and sweetness of flowers, [we should] ask the bee. The meaning is: what is comparable to the bee is the skillful man, who is wandering, roaming, [so that he] knows other people’s habits. What is comparable to the fragrant flower is the person who has good conduct, sweet baruṅusan,↓199 smiling expression, pleasing attitude.↓200
Notes
↑199. The word baruṅusan is a hapax, not found in dictionaries, perhaps derived from buṅus. The closest word seems to be OS baruṅut (cf. MdS berengut and OJ muruṅut), but it connotes a negative attitude ‘look surly, look angry, grim’. MdS barangasan is also similar, but again has a negative connotation ‘grumpy, ill-tempered (by nature), short-/quick-/hot-tempered, irascible, irritable’.↑200. On the combination of tiṅkah suka, cf. SA 240 tiṅkah suka budi suka ‘pleasure in behavior and in mind’.
kaliṅanna ulah salah gəsan naña, hayaṅ dek ñaho di sakvehniṅ carita ma, gəs ma darma jati, saṅ hyaṅ hayu, jayasena, sedamana, kuñjarakarna, ramayana, adiparva, koravasrama, bima sorga, raṅga lave, boma, sumana, kalapurbaka, jarini, tantri, siṅ savatək carita ma, memen taña.
The meaning is: we should not ask from the wrong people. If we seek to know about every kind of story,↓201 such as↓202 Darma Jati,↓203 Saṅ Hyaṅ Hayu, Jayasena,↓204 Sedamana,↓205 Kuñjarakarna, Ramayana, Adiparva, Koravasrama, Bima Sorga, Raṅga Lave, Boma, Sumana, Kalapurbaka, Jarini,↓206 Tantri, all types of stories, [we should] ask the performer (memen).
Notes
↑201. In this list, we can discern two types of stories: the first are known in the OJ tradition, such as Kuñjarakarṇa, Rāmāyaṇa, Ādiparva, Koravāśrama, Bhīma Svarga, Raṅga Lave, Bhomāntaka, Sumanasāntaka, and Tantri. The Saṅ Hyaṅ Hayu is also a known OJ work, but it is clearly not a narrative text, and this fact causes doubt about the reading to be adopted here. The other titles, such as Darma Jati, Jayasena, Sedamana, Kalapurbaka, and Jarini seem to designate Sundanese-language works or the names of protagonists in known texts. Except for Kalapurbaka, which presumably refers to the text about the birth story of Kala in Old Sundanese (ed. Aditia Gunawan & Agung Kriswanto 2009), the other narratives are difficult to identify among transmitted Old Sundanese works. For the relationship between these stories as one of the frameworks for analyzing the dating, see Chapter 5.↑202. For the meaning of gəs ma as ‘such as, for instance’, see Chapter 3, §Morphology.
↑203. Darma Jati is difficult to identify. However, we recognize this name in the main protagonist in Tutur Bvana. In this story, Darma Jati is the Supreme God in cosmology. He fights against Kala Sakti, the representation of evil. As a name of a supreme deity, Darma Jati also appears in Kavih Paniṅkəs.
↑204. Jayasena is another name for Bhīma in the Virātaparva. Could it contain a story of Bhīma other than the Bhīma Svarga?
↑205. Sedamana is attested as one of a character in the Fragment of Carita Parahyaṅan, as a person who built the palace of Pakuan.
↑206. Jarini could not be confirmed, although this name also appears as a text in Svavar Cinta.
dek ñaho di sakvehniṅ kavih ma, kavih bvat tuha, kavih pañjaṅ, kavih lalaṅuan, kavih pañaraman, kavih sisindiran, kavih peṅpeledan, boṅboṅ kaso, pore rane, porod ərih, kavih babahanan, kavih babaroṅan, kavih taṅtuṅ, kavih sasambatan, kavih igəl-igəlan, siṅ savatək kavih ma, paraguna taña.
If we seek to know about all kinds of songs (kavih):↓207 songs for the elderly,↓208 long songs, amusement songs,↓209 advice songs,↓210 allusive songs,↓211 peṅpeledan songs,↓212 rafter hole (boṅboṅ kaso) [songs], pore rane [songs], sword-grass track (porod ərih) [songs], babahanan songs, bearish (babaroṅan) songs, taṅtuṅ songs, lament songs, dancing songs, all types of songs, [we should] ask the virtuoso (paraguna).↓213
Notes
↑207. For kavih as a specific genre in Old Sundanese literature, see Chapter 4.↑208. The combination bvat tuha literally means ‘for old age’. The Kavih Mahañana begins with opening lines ini kavih mahañana, pikavihən bvat maṅkuk “This is the song of great mind, to be sung for living”.
↑209. I render lalaṅuan from OJ laṅə̄ ‘subjectively) the feeling of longing or being entranced (by beauty or love), aesthetic experience, romantic feelings, the raptures of love’. In MdS, we only find the derivative form kalangenan ‘amusement, pleasure, sport, entertainment’.
↑210. The title kavih pañaraman is mentioned as a title of the Old Sundanese poem published as Sevaka Darma. See Chapter 4.
↑211. In MdS, sisindiran has two meanings, one from sindir ‘allusion’, the other a technical term for verse with rhyme, like the Malay pantun.
↑212. Danadibrata notes péléd, méléd ‘mundur bari nyisi sabab di hareupeun rék aya nu ngaliwat’ (move backward while tilting the body to the side because someone wants to pass). If the OS word peled is the same as MdS péléd which refers to movement, then kavih peṅpeledan presumably refers to a kind of singing along while rocking the body.
↑213. In OJ, the term paraguṇa means ‘(Skt.) the virtues (talents, etc) of others’, but it does not seem to fit the context. In Sanskrit, we find several meaning of guṇa related to music ‘the string of musical instrument, the merit of composition (consistency, elegance of expression)’. It is difficult to decide whether the paraguna is the virtuoso composer of music or of its lyrics, or the virtuoso performer. Since AG 3r contains paraguna in a list with memen, the latter option seems preferable: panday bəsi panday omas, memen paraguna, hambha lavak “blacksmith, goldsmith, performer, virtuoso, [and] joker”. Cf. KaMan 1491–1492 pahi dəṅən paraguna, kumbakara (ms. hambakara) palukisan “All together with the paraguna, jar maker, painter”; see also lines 1496–1498: kasorgaan hamba da … dək, citrakara (ms. cətakara) paṅlukisan, mara gəndiṅ (ms. gidiṅ) patumeṅan. Cf. OJ where Zoetmulder notes prakavi ‘the poets (= para kavi); versed in poetry’. In this case, I take para as a prefix (see my comment on prətələm in SKK 7.3; cf. Chapter 3, §Morphology).
hayaṅ ñaho di para macəh ma, cəta macəh, cəta mirus, tatapukan, babaroṅan, babakutrakan, abaṅ-abaṅan, nərəy pañcaṅ, munikən ləbur, ṅadu ləsuṅ, asup ka na lantar, ṅadu nini, siṅ savatək kaulinan ma, həmpul taña.
If we seek to know about the jesters (para macəh):↓214 the performance of a jester (cəta macəh), the performance of a buffoon (mirus),↓215 the mask show (tatapukan), the bear show (babaroṅan), bakutrak show (babakutrakan),↓216 abaṅ-abaṅan (?),↓217 swallowing a pointed bamboo (nərəy pañcaṅ),↓218 the sleight of hand (munikən ləbur),↓219 the pounding block competition (ṅadu ləsuṅ),↓220 entering the lantar (?),↓221 the competition of elder women (ṅadu nini), all kinds of amusement, [we should] ask the actor (həmpul).
Notes
↑214. In MdS maceuh means ‘extreme(ly), excessive(ly) (given over to bad habits)’, but in OJ, Zoetmulder interprets pacəh as ‘(prob. with an open mouth >) merry, laughing, hilarious; astonished, amazed’. The personal article para seems to indicate that macəh is a noun, so I interpret it as meaning ‘jester’ in the present context. Cf. mirus below.↑215. My emendation of transmitted nirus to mirus is based on the parallel passage in SMG 10.2 where we find mirus. Although it seems to be an active derivation from base pirus (attested in OJ), the word functions as a noun in OS. I interpret mirus as synonymous with pirus ‘buffoon’ (cf. Acri 2014).
↑216. Cf. MdS bakutrak = baketrak, ngabaketrak ‘adj. hard; teuas ngabaketrak very hard’. It is noteworthy the resemblance of onomatopoeia words kutrak, ketrok, kétrok, kotrék in MdS which indicate a sound of knocking two or more hard items, viz. pakotrék ‘with a click or a bang knock against each other, give sound when touching each other (e.g. of two sticks, of two teeth growing towards each other)’; ketrok ‘vi. knock (esp. with the hand on a door etc.); ngetrok knock or strike a blow on st. (e.g. on so.’s head with a ladle); ngetrokkeun knock on/against with st.; kutrak-ketrok and ketrak-ketrok keep on knocking; keketrok knock (at the door); pangetrok (door-) knocker’. I interpret babakutrakan as a kind of performance that involves combat with wooden sticks.
↑217. In MdS, abang means ‘1 n. term of address for men coming from Jakarta and surrounding areas whose mother tongue is Malay. abang 2 adj. Jav. red; abang panatas term to indicate the reddish colour of a cert. type of rooster; abang-abang lambé flattery (behind which o. hides his true feelings or intentions), blarney, (sl.) soft sawder’. I am inclined to interpret that it is probably connected to abang-abang lambé ‘flattery’ which alludes to a kind of performance involving the act of flattering.
↑218. My emandation pañcaṅ is based on a connection of this word with Mal. pancang n ‘potongan bambu (kayu dan sebagainya) yang pangkalnya runcing, ditancapkan atau dihunjamkan ke tanah (untuk tanda batas, tambatan, penguat pinggir parit, dan sebagainya)’ (KBBI, s.v. pancang). This word is not attested in OS, however, it occurs in pantun Lutung Kasarung 8: ku dalem henteu ditolih, ja dalem pancang ngombara ‘[It is] not regarded by the dalem, because the dalem is the illuminating pole’. My emendation is also supported by the occurrence of MdS pancan ‘n. crossed slats of bamboo (to fortify scaffolding, etc.)’.
↑219. The literal meaning of this phrase is ‘hiding [something and causing it to] disappear’.
↑220. I interpret this performance as an equivalent of what is nowadays called gondang, ngagondang ‘rhythmically pound on the rice-stamping block accompanied by singing (by several women esp. during moonlight, also on the occasion of circumcision feast and in the past as a homage to arriving and departing dignitaries); lagu gondang k.o. rice-pounding alternate singing’.
↑221. I wonder whether lantar should be emended to lintar ‘casting net’. Cf. some meanings of lantar in MdJ ‘bamboo bridge railing; bamboo pole used for plucking fruit from a tree’.
hayaṅ ñaho di pantun ma, laṅga laraṅ, bañak catra, sili vaṅi, hatur vaṅi, prəpantun taña.
If we seek to know about pantuns↓222 [such as] Laṅga Laraṅ, Bañak Catra, Sili Vaṅi, Hatur Vaṅi, [we should] ask the pantun bard (prəpantun).↓223
Notes
↑222. It seems that these four pantun titles are related to the Pajajaran cycle. Laṅga Laraṅ reminds us of Angga Larang, who is referred to in the Carita Varuga Guru as the father of King Sili Vaṅi: prəbu aṅga laraṅ puputra prəbu sili vaṅi, jumənəṅ ñakravati pajajaran. Bañak Catra is a character in Banyumas folklore, considered as the ancestor of the local people. The story of this figure occurs, for example, in the Babad Pasir, a Banyumas chronicle, which narrates how Bañak Catra (or Kamandaka), the ancestor of Banyumas people, came from Pajajaran (Knebel 1900). While Hatur Vaṅi is not found in the corpus of pantun narratives, one of the well-known pantun titles is Gantangan Wangi, after the name of the protagonist, a son of Prabu Sili Wangi. So perhaps Hatur Vaṅi can be identified as Gantangan Wangi, or at least as a hero belonging to Sili Wangi’s family. We can infer the existence as early as the 15th century of a tradition of pantun performance inspired by a narrative cycle centered on the Pajajaran kingdom. On pantun narrative in general, see Chapter 2, §Pantun.↑223. On the prefix prə-, see Chapter 3, §Morphology.
salvirniṅ tulis ma, pupuñjəṅan, hihiṅgulan, kəkəmbaṅan, alas-alasan, uraṅ-uraṅan, məmətahan, sisiraṅan, taA:18rruk hata, kəmbaṅ tarate, siṅ savatək tulis ma, lukis taña.
As for all kinds of↓224 decorative patterns (tulis)↓225 [such as] the spiral motif (pupuñjəṅan), the writhing motif (hihiṅgulan), the flower motif (kəkəmbaṅan), the forest motif (alas-alasan), people motif (uraṅ-uraṅan),↓226 picture motif (məmətahan), the diagonal motif (sisiraṅan), the climbing fern motif (taruk hata), lotus flower, any kind of decorative pattern, [we should] ask the painter (lukis).
Notes
↑224. All occurrences of salvirniṅ in this text, which are located as a first word in 11.15–19, is an emendation. Manuscript A consistently has savaliraniṅ or savalviraniṅ, while B savaluraniṅ or savaliraniṅ. It seems that the scribes have confused the words sarva and lvir and they intend to write sarva lviraniṅ?↑225. See Aditia Gunawan 2019: 88–89 for the interpretation of these motifs. Some of these names are still known from modern batik and the chance is very high that the context of their use was mostly textile also at the time of the SKK’s composition — though we cannot exclude that some patterns were also used on other materials.
↑226. Here I interpret uraṅ as ‘people’, while ASD translate it as ‘shrimp’. We only find huraṅ and never uraṅ in the meaning shrimp’ in OS. Cf. RD 18 mətu banaspati niṅ avaṅ-avaṅ, tavur na bələm huraṅ hayu; SC 165 təhər pelag olah-olah, na paray dikəmbaṅ lvapaṅ, huraṅ ta dikəmbaṅ dadap. On this point, I revise my interpretation in Aditia Gunawan 2019: 88–89.
salvirniṅ tətəpaan ma, təlu gaṅgaman, palainna, gaṅgaman di saṅ prabu ma, pədaṅ, abət, pamuk, golok, peso təndət, kəris, raksasa pinakadevanya, ja itu paranti maehan sagala, gaṅgaman saṅ voṅ tani ma, kujaṅ, baliuṅ, patik, kored, sadap, detya pinakadevanya, ja itu paranti ṅala kikicapən, iinumən, gaṅgaman saṅ pandita ma, kalakatri, peso raut, peso doṅdaṅ, paṅot, pakisi, danava pinakadevanya, ja itu paranti kumərət sagala, ña mana təlu na gaṅgaman palainna dəi, di saṅ prəbu, di saṅ voṅ tani, di saṅ pandita, kitu lamun A:18v uraṅ hayaṅ ñaho di sareyana eta ma, panday taña.
As for all kinds of forging, the three weapons are what differentiates them. As for the weapons for the king, they are sword, sickle (? abət),↓227, pamuk, cleaver (golok), stabbing knife (peso təndət), kris. The Raksasas are their deities, for they are utensils to kill everything. As for the weapons of the peasants, they are machete (kujaṅ), hatchet (baliuṅ), big axe (patik), weeding hook (kored), tapping [knife] (sadap).↓228 The Detyas are their deities, for they are utensils to obtain things to eat and things to drink. As for the weapons of the scholar (pandita), they are the [betelnut] cutter (kalakatri),↓229 whittling knife (peso raut), doṅdaṅ knife, paṅot knife, spike (pakisi). The Danavas are their deities, for they are utensils to cut everything. That is, once again, why the three weapons are differentiated: for the king, for the peasant, for the scholar. Thus, if we wish to know all of that, [we should] ask the blacksmith (panday).
Notes
↑227. Previous editors have interpreted the word abət as meaning ‘whip’, based on its resemblance to the verb sabət. In OJ and MdS, sabət means ‘to whip, slap’. Zoetmulder glosses abət as ‘sweeping stroke, slash; a striking weapon?’ I prefer to relate abət to Mal. sabit ‘sickle’ which is more plausible as a weapon produced by a blacksmith.↑228. The context suggests that the word sadap refers to peso sadap. See Hardjadibrata (2003), s.v. péso, a kind of knife to tap the sap of areca (sugar) palm. On Balinese drawings representing a figure of a tapper bearing a knife, see Jákl (2021: 27–36). Cf. Mal. sadap ‘to tap’, penyadap ‘tapper’.
↑229. According to Tom Hoogervorst (personal communication, 5 November 2019), the word appears as Makasar kalakatti, Bugis kalakatti, Gayo klati, Karo Batak kalakati, Minangkabau kalakati. We also find similar words that mean ‘areca nut cutter’ in various Indian languages, both New Indo-Aryan (e.g. Oriya khilikāti [Turner 1962–1966: 203]) and Dravidian (e.g. Malayalam kiḷikkatti [Gundert 1872, s.v. kiḷi and katti]). In the light of this evidence, it is likely that the word was borrowed into Nusantaran languages from some Indian sources, and it is clear that the OS reflex is an example of intrusive r. See Chapter 3, §Phonology.
- TJñ 24: ikaṅ khaḍga makveh lvirnya, ana khaḍga pinakagaman-gaman saṅ prabhu, ana khaḍga pinakagaman-gaman iṅ voṅ tani, ana khaḍga pinakagaman-gaman saṅ paṇḍita, ya yatah khaḍga juga kasaṅjñānya kabeh, yāvat vusi malaṇḍəp, tāvat khaḍga juga kasaṅjñanya, tuhun gavenya juga dudū, ikaṅ khaḍga haneṅ saṅ prabhu, kady aṅganiṅ curik, malalya śaṅkuh, pinakasādhananiṅ apraṅ maṅalap huripaknanya, ikaṅ khaḍga hana riṅ voṅ tani, kady aṅganiṅ luke, prəkul, pinakasādhananiṅ amijilakĕn karmmopajīva paknanya, ikaṅ khaḍga hana riṅ saṅ paṇḍita, kady aṅganiṅ pakisi, kartrī, karayu, pinakasādhananiṅ amiso, paṅri paknanya.
salvirniṅ ukir ma, dinanagakən, dibaroṅkən, ditiru paksi, ditiru vəre, ditiru siṅha, siṅ savatək ukir-ukiran ma, maraṅguy taña.
As for all kinds of carvings: made like snakes, made like bears, modeled after birds, modeled after monkeys,↓230 modeled after lions — every kind of carving, [we should] ask the scabbard carver (maraṅguy).↓231
Notes
↑230. The word vəre is only attested in this OS text. It is surely equivalent with OJ vre ‘monkey’.↑231. The word maraṅguy is a variant spelling of maraṅgi (cf. suruy vs. suri in SKK 11.1). In MdS (as also in OJ) maraṅgi is ‘a kris scabbard maker’. However, the present context suggests a more general meaning than a kris scabbard maker. Since this section follows a list of weapons, it seems plausible that the word could mean more generally ‘scabbard carver’.
salvirniṅ oolahan ma, ñupar-ñapir, rara mandi, ñocobek, ñopoṅ koneṅ, ñaṅlarkən, ñarəṅsəṅ, ñəsəṅit, ñayaṅ ku pədəs, bəbələman, papaṅgaṅan, kakasian, hahañaṅan, raraməsan, diruruum, diamis-amis, siṅ savatək olah-olahan, harəp catra taña.
All kinds of preparations:↓232 ñupar-ñapir,↓233 rara mandi,↓234 make cobek (ñocobek),↓235 ñopoṅ koneṅ,↓236 ñaṅlarkən,↓237 ñarəṅsəṅ,↓238 ñəsəṅit,↓239 ñayaṅ ku pədəs,↓240 roasting (bəbələman), grilling (papaṅgaṅan), kakasian,↓241 mincing (hahañaṅan),↓242 mixing (raraməsan), perfuming (diruruum), sweetening (diamis-amis) — every kind of preparation, [we should] ask a harəp catra.↓243
Notes
↑232. See Riadi Darwis 2019 for general interpretations of these techniques.↑233. The reduplication word ñupar-ñapir is unidentified. The word cupar in MdS denotes ‘vi. not on (of st. that should have taken place etc.); nyuparkeun make that st. does not take place, cancel st., undo st., nullify st., annul st., upset (so.’s plan)’, which is unlikely to be the semantic range intended in the present context. I am inclined to relate capir, the base word of ñapir, with MdS cewir (with change of vowel a to ə and p to v) which means ‘n. (torn off) piece, strip (of paper, fabric, meat); (esp. used with the prefix sa-, e.g.) sacewir kertas a strip/sheet of paper; nyewiran tear off strips or pieces somewhere; cecewir kp. ear’. Cf. Mal. suwir which is mainly used to designate dishes such as ayam suwir.
↑234. The combination rara mandi literally means ‘bathing girl’; in SC 174, the food that is processed with this technique is fish scales: sisitna dirara-mandi, tulaṅna dibatcu-raṅu. The meaning indicates that the food is processed with gravy. In OJ, mandi or maṇḍi means ‘effective; poisonous’, which seems unsuitable with the context.
↑235. In MdS cobék means ‘k.o. spiced dish (baked or cooked), (further indicated by the main constituent) e.g. cobék belut a cobék of rice-field eel; cobék hurang a cobék of prawns’.
↑236. In MdS, copong means ‘with a (running) hole/opening in it (e.g. coin, needle); (of so.’s mind, heart:) clarified, cleared, relieved. However, there is no nasal form *nyopong in MdS. If we take the base meaning from MdS, then ñopoṅ seems to mean ‘to make a hole’. Meanwhile, koneṅ is in MdS the common name of saffron (Mal. kunyit). What these words could mean together is unclear to me.
↑237. The verb ñaṅlarkən is not recorded in dictionaries. I leave the word without interpretation.
↑238. We find disarəṅsəṅ in SC 178 hayam bərəm disarəṅsəṅ ‘red chicken prepared with sarəṅsəṅ’, but the context does not give a clear meaning. The base word seems to be səṅsəṅ. In MdS nyeungseung (from seungseung) indicates ‘beginning to shape, beginning to swell (of the breasts of a girl)’, while in OJ səṅsəṅ means ‘radiant, radiating, aglow’ (OJED, s.v. söṅ).
↑239. The word ñəsəṅit seems to be connected with MdS seungit ‘fragrant’, so ñəsəṅit could yield a meaning ‘to make fragrant’. Could it be synonymous with diruruum?
↑240. ñayaṅ ku pədəs literally means ‘build a nest with the pepper’.
↑241. Cf. OJ kasyan ‘food prepared in a particular way’, attested exclusively in the list of food items found typically in the inscriptions of 10th-c. King Sindok. SKK seems to confirm that the base word would be kasi. Alas, the meaning remains obscure.
↑242. The form hahañaṅan is a hapax in OS, but the base hañaṅ is recorded in OJED, meaning ‘unsalted’, listed among the types of dried meat (ḍeṅ); cf. the Mantyasih I inscription (907) B.3: ḍeṅ hasin, ḍeṅ hañaṅ, ḍeṅ taruṅ. However, a Balinese dictionary records anyang as ‘lauk dari daging cincang, dicampur dengan kelapa’. I choose to translate it as ‘mincing’, based on the Balinese sense of anyang and a close semantic meaning with raraməsan ‘mixing’.
↑243. While harəp means ‘the front, fore part’, and catra is probably based on Sanskrit chattra ‘parasol’, the way in which the combination of these two words would yield the meaning ‘cook’ that we expect here is obscure. Cf. SMG 15.6.
salvirniṅ boeh ma, kəmbaṅ muñcaṅ, gagaṅ seṅgaṅ, same leg, səmat sahurun, añam cayut, sigəji, pasi-pasi, kalaṅkaṅ ayakan, poleṅ raganis, jayanti, cəcəmpaan, paparanakan, maṅin haris, siliganti, boeh siaṅ, bəbər natan, papakanan, surat avi, parigi ñeṅsoh, gagañjar, lusiyan bəsar, kampuh jayanti, hujan riris, laris, boeh alus, ragen paṅanten, siṅ savatək boboehan ma, paṅəyək taña.
All kinds of (woven) textile:↓244 candlenut flower (kəmbaṅ muñcaṅ), seṅgaṅ’s stem (gagaṅ seṅgaṅ), moon-alike (same leg), group of səmat (səmat sahurun), plaited cage (añam cayut), sigəji motif, stone motif (pasi-pasi), kalaṅkaṅ ayakan, poleṅ raganis, jayanti, cəcəmpaan, paparanakan, maṅin haris, siliganti, boeh siaṅ, bəbər natan, papakanan, surat avi, parigi ñeṅsoh, gagañjar, lusiyan bəsar, kampuh jayanti, hujan riris, laris, boeh alus, ragen paṅanten — every kind of textile, we should ask the weaver (paṅəyək).
Notes
↑244. For the interpretation of motifs/types of woven textile, see Aditia Gunawan 2019: 89–92.lamun hayaṅ ñaho di agama pari agama ma, acara eleh ku adigama, adigama eleh ku gurugama, gurugama eleh ku tuhagama, tuhagama eleh ku satmata, satmata eleh ku surak loka, surak loka eleh ku na vicara, utama-janma vaheya dosa, vaheya-janma utama dosa, siṅ savatək agama ma, para tanda taña.
If we seek to know about all kinds of laws: established customs (acara) are under codified law (adigama),↓245 adigama is under teacher’s regulations (gurugama), teacher’s regulations are under elders’ regulations (tuhagama), elders’ regulations are under approval (satmata),↓246 approval is under public outcry (surak loka), public outcry is under court proceedings (vicara). High people↓247 are outside of guilt, people outside↓248 are of high guilt↓249 — every kind of law, [we should] ask the tandas.↓250
Notes
↑245. In Skt., as well as in OJ, adhigama means ‘ the act of obtaining, acquisition; mastery, study, knowledge) study, knowledge; the knowledge of right conduct (according to the law); name of a work on law’. I prefer to interpret it as ‘a work on law or codified law’.↑246. Attested in OS and OJ, the word satmata is a variant of sanmata ‘Skt. agreed to, approved; thought highly of, esteemed; opinion; consent, assent) approval, assent; kind (benevolent) disposition towards others, favour, sympathetic reception; (adj.) kindly disposed, sympathetic’ (OJED, s.v. sanmata).
↑247. I consider utama-janma as a Sanskrit compound ‘high people, high birth’. Cf. Ślo 31j kaliṅanya, saṅ sādhujana sira saṅ vvaṅ uttama-janma, yadyapi sira nirdhana, kasyasiha tuvi, agaveha ta sira salah kārya, salah hiḍəp, taha tan maṅkana saṅ vvaṅ uttama-janma “The meaning is: saṅ sādhujana is one of high birth. Even if he is poor and also pitiable, will he do a wrong act [and will he have] wrong thoughts? No, the one of high birth is certainly not like that”. TK 24j.2 mapan ikaṅ sinaṅguh uttama-janma “for he is considered to be one of high birth”; KM 248 riṅ voṅ aṅucap-ucap lāvan rabiniṅ voṅ tumuli kapiṅhit dene lakine voṅ uttama-janma, iku strīsaṅgrahaṇa arane “If someone speaks with a married woman and then she is isolated in the house by her husband [and the latter is] one of high birth, that is called adultery”.
↑248. The word vaheya seems to correspond to Skt. bāhya/OJ vāhya ‘(being) outside, outward, external, outwardly visible, pertaining to the world of the senses’.
↑249. I have attempted to give a literal translation but must admit that at the present state of our knowledge of the social system in 15th-century Sunda, the meaning of the phrase utama-janma vaheya dosa, vaheya-janma utama dosa remains quite obscure.
↑250. For the use of the personal article para marking taṇḍa as plural in OJ context, see, e.g., Ghaṭotkacāśraya 5.5, 48.7, and Sumanasāntaka 15.10, 19.4 (cf. Jákl 2019). In contrast with OJ taṇḍa, tanda in OS is related with a legal, not a military context.
sugan hayaṅ ñaho di tiṅkah praṅ ma, makara-bihva, sakata-bihva, lisaṅ-bihva, siṅha-bihva, A:19v garuda-bihva, cakra-bihva, sucimuka, bajra-pañjara, asu maliput, mərak simpir, gagak saṅkur, luvak maturun, kidaṅ suməṅka, babah buhaya, ṅaliṅga-manik, ləmah mrəvasa, adipati, prəbusakti, pake praṅ juritan, tapa sapətrik, saṅ hulu jurit taña.
If we seek to know about the strategies of war: makara formation,↓251 chariot formation,↓252 linsang formation,↓253 lion formation,↓254 garuda formation,↓255 wheel formation,↓256 needle point (suci-muka), iron cage (bajra-pañjara),↓257 surrounding dog (asu maliput), grazing peacock (mərak simpir),↓258 tailless crow (?, gagak saṅkur),↓259 descending civet (luvak maturun), climbing deer (kidaṅ suməṅka), crocodile hole (babah buhaya),↓260 taking the liṅga jewel form (ṅaliṅga manik),↓261 the victorious land (ləmah mrəvasa),↓262 ruling (adipati), dominating power (prəbusakti),↓263 the application of war and battle, the effort of sapətrik (?)↓264 — [we should] ask the commander (hulu jurit).
Notes
↑251. In this paragraph there are six terms containing the word bihva. This word is obviously a localized spelling of Sanskrit vyūha. In OJ, both vyūha and byūha are attested. I choose the reading bihva of A instead of byiha found in B based on phonological reasons: from vi-yu-ha > bi-yu-ha > bi-hu-va > bihva. The term makara-bihva is a localized spelling for makarabyūha, and designates a kind of battle formation. In OJ, this battle array occurs in the BY 13.24: hetu śrī nr̥pa dharmasūnu maṅutus magəlara makarabyūhādbhuta|dhr̥ṣṭadyumna ghaṭotkacāgrani supitnya makatutuka vīra sātyaki | saṅ mādryātmaja netra pāndavasutā suṅuta saṅ abhimanyu nāsikā | śrī dharmātmaja təṇḍas aṅga valakaṅ para ratu tinata təkeṅ vugat “And so Yudhiṣṭhira had his troops drawn up into the wonderful makara battle array: Dhr̥ṣṭadyumna and Ghaṭotkaca were ensconced on the tips of the pincers, the heroic Sātyaki on the mouth, the sons of Madrī were on the eyes, the [five] sons of the Pāṇḍawas were on the tentacles, Abhimanyu on the nose, Yudhiṣṭhira on the head, and on the body, the back and the tail were the allied kings” (Supomo 1993: 82–83; 187). See also Jákl 2014: 48.↑252. The term sakata-bihva means ‘chariot formation’ (cf. Skt. śakaṭa). In OJ, this formation is attested in RY 9.76, when the troops of Aleṅka seek to kill Hanoman: dinānan ikaṅ rākṣasānuṅ pravīra, asiṅ tan surud riṅ musuh śūra sāra, ya muṅgvi harəpniṅ rathānuṅ paṅəṇḍas, ṅaranyāhaləp śākaṭabyūhanāma “They were extremely courageous demons, who would not retreat in the face of a powerful and brave opponent. They were re-arranged in front of his wagon to form the advance guards, of the excellent battle array śākaṭabyūha (wagon-battle array)” (Soewito Santoso 1980: 269).
↑253. The term lisaṅ-bihva is a hybrid. It is true that lisaṅ in not found in MdS, but it is likely related to Mal. linsang, a kind of carnivorous mammal (Prionodon gracilis).
↑254. The ‘lion formation’ (siṅha-bihva) is attested in the Sumanasāntaka 147.11 as singhāṅantī guhā byūha ‘lion waiting in the cave formation’, in the episode when Prince Aja is surrounded by seven kings who use this battle array.
↑255. The ‘eagle formation’ (garuda-bihva) occurs under the synonymous name khagendrabyūha in Sutasoma 99.8: khagendrabyūhānuṅ gəlarira patuk bāṇa matəguh, həlar kānan śaṅkottara kiva muvah salva janaka, ri təṇḍas saṅ vīrāpatih ika mahācūra suyaśa, narendre pr̥ṣṭhāṅgəhnira milu dhīra māya ri vugat “His battle-array was that called the garuḍa formation, with the strong Bāṇa as his beak, on the right wing were Śaṅka and Uttara, on the left Salva and Janaka; at the head was the courageous prime minister, very powerful and very famous. The king’s place was to the rear at the tail assisted by the fearless Māya” (Soewito Santoso 1975 I: 155; 1975 II: 195).
↑256. This formation is mentioned in BhY 13.22, in the episode of Abhimanyu’s death. This character died because he was trapped in the wheel formation made by the Koravas:yekan garjita saṅ varadvija harəp ri hilaṅanira Pāṇḍaveśvara nāhan marma nirāgave gəlar anindya vəkas iṅ atidurgamārusit cakrabyūha ṅaranya nora vənaṅ aṅrusaka ri taya Bhīma Phalguna Karṇa Droṇa Kr̥pādi Korava sukinya makakipiṅ ikaṅ vatək ratu “Desiring the destruction of the Pāṇḍawas, the eminent brahmin was delighted, and he drew up his army into a perfect formation that was most difficult to penetrate. It was called the discus battle array, which, in the absence of both Bhīma and Arjuna, would be indestructible. Karṇa, Droṇa, Kr̥pa and the Koravas were stationed on the hub, while all the other kings were on the rim” (Supomo 1993: 187).
↑257. Although in Sanskrit studies, it is customary to associate the word vajra with the meanings ‘thunderbolt’ or ‘diamond’, I choose to interpret the loanword bajra as ‘iron, steel’. Rigg (1862: 364) defines waja as ‘a kind of hard iron or steel’ and explicitly connects it to Skt. vajra. Hoogervorst (2017: 386) notes that the meaning of ‘steel’ also manifests itself in Skt. through such compounds as granthivajraka, śaivalāvajra, śoṇavajra and svarṇavajra, all denoting types of steel. The precise term bajra-pañjara also occurs in the Bukit Gombak I inscription from 14th-century West Sumatra (Krom 1912: 51; Brandes 1913: 258–259), in the royal epithet saraṇāgatabajrapañjara ‘iron (or diamond) cage for those who come to seek refuge’. Cf. the terms combined with vəsi or bəsi in OS and OJ: koñjara vəsi ‘iron-cage’ in CVG 226 (in Pleyte 1913: 376), ruji bəsi ‘iron fencing’ in SC quoted in fn. 345, and further kandaṅ, pagar, and rajəg in the toponyms Kandaṅ Vəsi in CP, Pagar Vəsi and Rajəg Vəsi in OJ inscriptions.
↑258. The term mərak simpir also occurs in KaPang 89 as a name of a textile motif.
↑259. In Malay, sangkur means ‘bayonet’, but in Balinese it means ‘have a small tail or no tail at all’. It seems that the Balinese meaning is intended in the text. Zoetmulder (OJED, s.v.) gives a meaning of saṅkur ‘a part. type of shield (ḍaḍap saṅkur)? perh. “without tassels”’? Cf. Bal. (KBW): “tailless”’.
↑260. The base word babah is not found In MdS, but the verb ngababah means ‘make a hole in st. (a bamboo wall etc. to break in), break through st., break in; babahan (in a wall etc.) made hole; body opening’. It seems that the base babah itself has the meaning ‘hole’. Cf. OJ babahan ‘door, gate, entrance, opening, aperture’. Cf. also Mal. term lubang buaya, used as a toponym. This suggests that babah buhaya in this list probably refers to a battlefield landscape, not a battle formation.
↑261. In other OS texts (such as SC 1009, BM 1405, and VL 6), liṅga manik is a term for a specific type of land. This suggests, in the present context, that the term does not designate any kind of battle array, but rather a particular type of battlefield.
↑262. The word mrəvasa is derived from prəvasa, related to pravasa in OJ. OJED only gives the derived form kapravasa ‘overpowered’. It is clearly from paravaśa ‘(Skt) subject to another’s will, subdued, obedient; overpowered, destroyed’. In OJ we find amaravaśa/pinaravaśa to overpower, destroy’, which seems to be an equivalent of mrəvasa in our text. I interpret it as an adjective of ləmah.
↑263. The term prəbusakti (Skt. and OJ prabhuśakti) ‘sovereignty’ is often attributed to Śiva as one of his four powers (caduśakti). Based on OJ treatises, the elements of prabhuśakti are: 1. fearlessness (abhītaḥ), 2. undecaying (akṣayaḥ), 3. unaging (ajaraḥ), and undying (amaraḥ) (DhP 282.18–284.16 in Acri 2017; Tjñ 4 in Sudarshana Devi Singhal 1962; see also Chapter 10 §Cadu-śakti: The Four Powers of the Teacher).
↑264. One would expect siṅ savatək tiṅkah praṅ ma between savətrik and saṅ. Probably it occurs an eye-skip from siṅ to saṅ?
hayaṅ ñaho di sakvehniṅ aji mantra ma, jampa jampiya, gəgəiṅ, susuratan, sasaranaan, kaseraṅan, pavayagahan, pupuspaan, susudaan, hurip-huripan, tunduk iyəm, pararasen, pasaṅkvan, siṅ savatək aji ma, saṅ brahmana taña.
If we seek to know about of all kinds of formulas and mantras:↓265 mutterings and prayers (jampa jampiya),↓266 restoring consciousness (?, gəgəiṅ), diagrams (?, susuratan),↓267 protections (sasaranaan),↓268 distance vision (? kaseraṅan), pavayagahan,↓269 (mantras) with flowers (? pupuspaan), purification mantras (susudaan), life giving mantras (?, hurip-huripan),↓270 tunduk iyəm (?), astrological formulas (pararasen),↓271 gnomon (pasaṅkvan),↓272 — every kind of sacred formula, [we should] ask the brahmana.
Notes
↑265. The words aji and mantra often occur as a twin form. In OJ, aji has broad meanings ‘holy writ, the scriptures, sacred text; authoritative text (containing e.g. rules of conduct for a brahman; instructions on administration, politics, the practice of arms, the writing of poetry, etc); sacred or magically powerful formula’. In OS, this word is oftenly juxtaposed with mantra, and our context in SKK implies that this word refers to ‘the sacred or magically powerful formula’ rather than ‘scriptures’. Cf. KaPani 664–665 sesedaan sasaktiyan, ṅagəralakən aji mantra “performing supernatural powers, applying formula and mantras”. We also find the combination aji mantra in several passages in SHH (3.2, 3.2, etc.). Cf. SHH 3.3 kajñāna ṅaranya ajñāna ginavay-gavay, apan ginavay ikaṅ aji mantra huṅkara padkara “kajñāna means artificial knowledge, because the formulas [and] mantras of huṅ syllable, of pad syllable are made up (artificially)”.↑266. The combination jampa-jampya is attested in SHH 3.3 ginavay taṅ gəlar pūjā, aji mantra, veda śānti, mvaṅ jampa-jampya samādhi “the ceremony, the worship, the formulas, the mantras, the Vedas, the pacifications, as well as the spells and incantations [and finally] meditation are produced”. It seems that jampa-jampya is a localized representation (with spontaneous nasalization) of Skt. japa-jāpya ‘muterings and prayers’. Cf. MdS jampé ‘magic spells for remedy’. See Chapter 3, §Phonology.
↑267. The base word susuratan, surat, means ‘(drawn) line, writing, drawing, letter’ (OJED, s.v.). It probably refers to a kind of written/drawing formulas or mantras.
↑268. I interpret sarana in Skt. meaning: śarana ‘refuge, protection’.
↑269. Not found in dictionaries, probably related to OJ vayakah, which Zoetmulder notes “is this the base-word? kawayakah one on top of the other, in layers?” (OJED, s.v. wayakah).
↑270. I take the meaning of hurip-huripan as an equivalent of MdJ urip-uripan ‘dipitulungi lsp. supaya urip’ (Poerwadarminta 1939: s.v. urip).
↑271. It occurs as a title of an OJ text on astronomy. On manuscripts from the Merapi-Merbabu area containing this text, see Kartika Setyawati et al., 2002: 36, 37, 139, 165.
↑272. In OJ, saṅku means ‘I bowl, dish’. It is also a Sanskrit-derived śaṅku ‘peg, nail, spike; arrow, spear, dart; pin or gnomon of a dial)’, but in the OJ context, it usually refers to a ’particular weapon (spear)’ (OJED, s.v.). According to Zoetmulder, the last meaning of śaṅku is ‘the appointed time (lit. “the time indicated by the pointer on the sundial”)’. Being placed after pararasen, which is related to astronomy, I tend to interpret pasaṅkvan according to the last meaning, as the astronomy formulas based on the sun, in contrast with pararasen (based on the moon).
hayaṅ ñaho di pupuja di saṅgar ma, patah, puja daun, gəlar palajaṅ, puja kəmbaṅ, ñampiṅan liṅga, ṅomean saṅ hyaṅ, siṅ savatək muja ma, jaṅgan taña.
If we seek to know about making offerings in the shrine (saṅgar): the drawings,↓273 the leaf offering, palajaṅ offering,↓274 flower offering, putting a cloth on liṅga, maintenance of deities — every kind of offering, [we should] ask the jaṅgan.↓275
Notes
↑273. I understand patah as Skt paṭṭa ‘drawing’ (= OJ pəṭa), attested in SHH 28.3 apa ta katuduhaniṅ gavay saṅ manon ri sakala, ri sədaṅnyan rakut ikiṅ bhuvana śārīra samaṅke, nyaṅaji kāvya sāṅkhya prakaraṇa kalpa purāṇa nyāya viniścaya chanda gaṇita, ṅuniveh tāṅgəlar pūja dhyāna samādhi, mvaṅ paṭṭa liṅga liṅgir pratimā bimba, vihāra śāla kamūlān, parhyaṅan, cetya caṇḍi prasāda stūpa, nahan sakvehniṅ gavay saṅ manon ri sakala kabeh “What are the visible aspects of the activities of the Witness in the manifest, while he is involved in the physical world like this? Here: scriptures, poetry, Sāṅkhya, grammar, ritual, mythology, logic, decision, meter, mathematics; moreover, he performs worship, meditation, absorption. And drawings, liṅgas, statues, images, vihāras, hospices, kamūlāns, sanctuaries, caityas, caṇḍis, towers, stūpas. Such are all the works of the Witness in the manifest”.↑274. The word palajaṅ is obscure. However, I notice the occurrence of pulajaṅ in GS 121.3–8, which likely refers to a kind of plant. It occurs in the context of offering: ameta pulava maṅke, ki putut amintuhu, tandyaṅ mintar antuk sariñjiṅ, pulajaṅ sampun madaṅ, sampun maṅkva katur, lah ta ninva mumujaa “‘Now you should seek pulavas!’ The putut disciple obeys her. He immediately left, acquiring one basket. Pulajaṅs are ready, now they are already given. ‘Here, Nini! [Requisites] to perform the offering’”. In OJ, pulava is ‘a part. kind of tree (the white fragrant flowers are used in offerings); offering-flowers (KBW s.v. plava II)’, so there are two possibilities: either palajaṅ should be emended to pulajaṅ so we can render it as a synonym of pulava, or palajaṅ is another type of flower used for offering.
↑275. The term jaṅgan denotes some kind of religious practitioner and appears frequently in OJ sources. Zoetmulder defines the word jaṅgan as ‘jaṅga field?’, and jaṅga as ‘a part. kind of climber with fragrant flowers, prob. = gaḍuṅ’ (OJED, s.v. jaṅga). In MdJ and Bal., jaṅga is a kind of flower = gaduṅ. It seems that term jaṅgan is derived from the name of the flower. It is noteworthy that in Bali, the gadung flower is used for worship. However, jaṅgan as a person occurs in Par 4.27: kaget sira jaṅgan aṅiḍəpakən katunon “The jaṅgan was surprised while watching [it] burn down”. Pigeaud translates this term as ‘rural doctor’ in DV 78.7d: akveh iranya maṅasrayeṅ thani lavan jaṅgan prasiddheṅ jagat “Over many places is their spreading, looking for support in the peasants lands, with the janggans (rural doctors) officiating to the world (the public in general)”, while Robson translates it as ‘rural curer’ (“Numbers of them are found roundabout and they seek the support of the villages and ‘rural curers’ as is well known”). Cf. Kuñj (591–595 in van der Molen 1983), which mentions kajaṅgan along with other places for religious practitioners: kategan kajaṅgan kadevagurvan paṅabətan (K paṅabəkṭan H; om. A) pamaṅuyon paguntuṅan paṅubonan. Supomo (1977: 65–66) notes that jaṅgan also occurs not only in the meaning of person, but also as an establishment in the Arjunavijaya.
hayaṅ ñaho di davuh nalika ma, bulan grəmpa, tahun tan patəṅgək, tan pasirah, sakala lumaku, sakala mandəg, bumi kapəndəm, bumi-grəmpa, siṅ savatək ñaho di carek nu bəhəla, bujaṅga taña.
If we seek to know about the descent of time, month of the quake,↓276 year without neck, [year] without head, walking world, immobile world, buried earth, earthquake↓277 — every kind of knowledge of ancient accounts (carek nu bəhəla),↓278 [we should] ask the bujaṅga.
Notes
↑276. The meaning of the combination bulan grəmpa is unclear. The most plausible hypothesis is to take it as a phrase, not as a compound, and to interpret bulan as ‘month’, and not ‘moon’. This may refer to the earthquake augury found in texts such as paliṇḍon or paliliṇḍon, which describe month-based augury. The ceiling of the Kr̥ta Ghoṣa pavilion in Klungkung, painted in the mid-20th century, contains a paliṇḍon illustration with text corresponding to each month, e.g. an earthquake in the second month is associated with the goddess Gaṅgā (Sastrawan 2022: 18).↑277. I take bumi-grəmpa as a localized spelling of Skt. bhūmikampa ‘earthquake’. In the recently discovered Warunggahan inscription (issued in 1305), which describes loss of a land title document in an earthquake, the term bhūmikampa is used for earthquake (Sastrawan 2022: 20).
↑278. Cf. SKK 15.1 where we encounter the similar expression carita nu bəhəla.
hayaṅ ñaho di darma-siksa, siksa kandaṅ, pasuk tapa, padonaan, mahapavitra, siksa guru, dasa-sila, pañca-siksa, guru-talapakan, jagat-upadrava, cadu-sakti, tato buvana, tato sarira, tato ajñana ma, siṅ savatək əsi pustaka ma, saṅ pandita taña.
If we seek to know about the precepts of the dharma (darma-siksa), the precepts of the community (siksa kandaṅ), becoming an ascetic (pasuk tapa),↓279 the meditation (?, padonaan),↓280 the very pure (act?) (mahapavitra), the precepts of the teacher, the ten virtues (dasa-sila), the five teachings (pañca-siksa), foot sole of the teacher (guru-talapakan), misfortune of the world (jagat-upadrava), four powers (cadu-sakti), the reality of the world (tato buvana), the reality of the body (tato sarira), the reality of knowledge (tato ajñana) — every kind of contents of the books, [we should] ask the scholar.↓281
Notes
↑279. My translation of pasuk tapa as ‘becoming an ascetic’ follows Noorduyn & Teeuw’s translation of SA 213 avakana pasuk tapa “you should devote yourself to asceticism”.↑280. I interpret padonaan as an equivalent of padhyānan, from dhyāna ‘meditation’, even if the form pa- -an of dhyāna is unattested. Cf. SC. 500–503 patra dəṅ darmasonya, rudamala dəṅ askara, maṅləvi darmaprətuti, darmaveya padonaan. In OJ, paṅdonan means ‘expedition’. I presume that this is due to the interchangeability of phonemes /y/ and /v/: padyanaan > padvanaan > padonaan. Cf. the use of ivə (Kawa6.4) for MdS ieu, more commonly spelt iyə in OS manuscripts.
↑281. See my analysis of the order and the meaning of these doctrines in Chapter 10.
makaṅuni kasorgaan di sakala, kaprabuan, kamulyaan, kautamaan, kaprəmanaan, kavisesaan, ratu taña.
In the first place the blessings (kasorgaan) in the manifest world: the kingship, the nobility, the eminence, the authority, the supremacy, we should ask the king.
hayaṅ ñaho di patitis bumi ma, ṅampihkən bumi, masinikən na uraṅ sajagat, marin masini, ṅadeṅdeṅ maras pade, ṅukur ñaA:20vruakən, ñipat midana, lamun luhur dipidatar, añcol dipakpak, siṅ savatək ampih-ampih ma, maṅkubumi taña.
If we seek to know about the organization of land (patitis bumi):↓282 keeping the land apart,↓283 consulting all people, ordering [or] discussing (marin masini), cutting↓284 and trimming on a level,↓285 measuring and making equal, fining and punishing.↓286 If it is highland, it is made to be flat, headland is made to be equal↓287 (with the shore?), all kinds of dependent villages (? ampih-ampih),↓288 we should ask the Maṅkubumi.
Notes
↑282. In OJ, patitis means ‘aiming at; direction in which st. moves, goal, target’, while in MdS it means ‘just struck, precisely (as it should), exact.’ Cf. SA 281–282 siar sariniṅ ajñana, əsi patitisniṅ rasa “You should seek the essence of knowledge, the aim of the feeling”. Literally meaning ‘the aim of land’, patitis bumi seems to mean here the way land is organized.↑283. In MdS, ngampihkeun means ‘have st. kept/stored somewhere (e.g. a car in the garage, animals in the pen or the corral for the night)’. Cf. RR 1112–1114 where we encounter ṅampihan, translated as ‘give direction’ by Noordyn & Teeuw: adiiṅ na Puspa Lava, ku sia gəra jənəṅan, gəra nu ṅampihan rama, na dayəh gəra pagəhan “My younger brother, Puspa Lawa, you must quickly take command, give direction to the chief, quickly fortify the town”.
↑284. See Hardjadibrata (2003: s.v. déngdéng), ngadéngdéng ‘cut similarly, cut/chop straight (e.g. of a piece of wood or bamboo); ngadéngdéng jukut cut straight the edge of lawn’.
↑285. I interpret maras pade as two words: maras, from paras, meaning ‘to trim’, and pade ‘on a level’. I believe that the last word is a variant of pada ‘equal’. Cf. SA 545 where the active form of pade, made, is attested: hañjuaṅ sasipat mata, handələm salaput hulu, mañara made paparas, javer kotok made toṅgoṅ. In MdS, we have a nasal between syllables mandé (Hardjadibrata 2003: s.v. pandé. Cf. SC 709 mo kadeṅdeṅ kaparas pade, mo karaksa kaopeksa ika; PR 36r salaran tapa, pakən ṅavastu sa(ṅ)hyaṅ hayu, ka madiya ka vindu puhun rahayu, sahur nu visesa, agəs saṅkup paksa tuṅgal sampak deṅdeṅ paraspade, krəta uraṅ sajagat.
↑286. In OJ Pdg 6.1, we find sipat and pīḍana among royal punishments, together with more common list of śukha-duhkhas: muvah lvirniṅ rājadaṇḍa, tan kavnaṅ tumibā riṅ saṅ vatək kr̥ta, ndya ta daṇḍa kudaṇḍa, reka, lūdan, tūtan, aṅśa pratyaṅśa, paraḍah, sipat, pīḍana, vākcapala, hastacapala, duhilatən, idu kasirat, mijilakən vuryaniṅ kikir, ikaṅ daṇḍakrama samaṅkana, tan dadi tumibāheṅ saṅ kr̥ta, apan sira luput riṅ valat vali rājavali, tan katapaka sira riṅ rājaśāsana “Moreover, it is a characteristic of the royal punishments that they do not apply to the consecrated ones. As for instance: punishments and physical assault, treachery (reka), repeated attack (?, lūdan), pursuit (tūtan), contested dividing up of shares (?, aṅśa pratyaṅśa), paraḍah fines, sipat fines, oppressing, verbal assault (vākcapala), physical assault (hastacapala), defamation (?, duhilatən), spraying spittle (lit. “spittle that is sprayed”, hidu kasirat), producing “the trace of a file” (mijilakən vuryaniṅ kikir), all of this series of punishments, it is impossible that they would apply to the consecrated ones, for the latter are exempt from the use of violence in retribution, [especially retribution] by the king, they will not be subject to Rājaśāsana”. Cf. Sva sipat, ya ta lvir, 40000, tuvi pinaten kavnaṅ, ndah tan kneṅ lokika:, sajatya nir sipat; SC 300 kasamur bənaṅ mitutur, roṅod bənaṅ nu ṅadeṅdeṅ, maraspade ñipat midana.
↑287. The word pakpak is not found in MdS, but probably it is clearly related to MdS papak ‘level, equal’. In OJ pakpak means ‘to flatter, address with soothing words, persuade gently, coax’, which clearly does not fit the context. Here dipakpak probably means ‘to be made equal’. Cf. Chapter 3, §Phonology.
↑288. The reduplicated form ampih-ampih is probably equivalent with OJ ampihan ‘dependent villages’ (OJED, s.v. ampih 2). In MdS ampih-ampih means ‘put away the tools, clear the table (to eat etc.); save some pennies aside’.
lamun hayaṅ ñaho di sakvehniṅ labuhan ma, makaṅuni gosoṅ, goroṅ, kabua, ryak, ryak mokprok, ryak maliṅ, alun aguṅ, tañjuṅ, hujuṅ, nusa, pulo, karaṅ nuṅgul, tuṅgara, barat daya, siṅ savatək saba di laut ma, lalayaran, puhavaṅ taña.
If we seek to know about all sorts of anchorages, especially sandbanks (gosoṅ), channels (goroṅ),↓289 kabua (?),↓290, ripples, i.e., ripples from all directions (ryak mokprok), deceitful ripples (ryak maliṅ), big waves (alun aguṅ), headlands (tañjuṅ), promontories (hujuṅ), islands (nusa), islets (pulo),↓291 barrier reefs (karaṅ nuṅgul),↓292 south-easterly [winds] (tuṅgara), south-westerly [winds] (barat daya), all kinds of sea travel [and] sailing, [we should] ask the sea captain (puhavaṅ).
Notes
↑289. I assume ‘channel’ as the meaning of goroṅ based on the meaning of gorongan or gurungan in MdJ (Robson 2002, s.vv.); not in MdS.↑290. The meaning of kabua is obscure. The meaning of MdJ kabwa ‘all’ is unlikely. It is noteworthy that karang kabua is recorded as the name of a small island in Banten. Can we speculate that kabua is a kind of reef? The B has kabuAn· riAk·.
↑291. My choice to distinguish between nusa and pulo (rather than to assume they are synonyms juxtaposed as a ‘twin form’) is based on occurrences of these words in BM, where pulo seems to refer only to small islands, while nusa refers to a bigger island or territory. Cf. BM 1248–1253 on the description of the islets in Sunda strait: itu ta pulo saṅ hiaṅ, hələt-hələt nusa lampuṅ, ti timur pulo tampuruṅ, ti barat pulo rakata, gunuṅ di təṅah sagara “That one there was the islet Sang Hiang, halfway the realm of Lampung, to the east the islet Tampurung, to the west the islet Rakata, a mountain in the middle of the sea”. See Chapter 3, §Morphology.
↑292. The word nuṅgul is from tuṅgul ‘(tree)stump, trunk stripped of its branches’, cf. Mal. tunggul, which according to KBBI means ‘tonggak (untuk menambatkan perahu dan sebagainya)’. I interpret karaṅ nuṅgul as ‘barrier reef’.
hayaṅ ñaho di savatək arəga ma, təlu sayuta, təlu sakəti, təlu salaksa, təlu sarivu, təlu satak, təlu saratus, təlu sapuluh, makaṅuni karo bəlah, katəlu bəlah, kapat bəlah, kalima bəlah, kanəm bəlah, kapitu bəlah, kavolu bəlah, kasaṅa bəlah, siṅ savatək arəga ma, citrik byapari taña.
If we seek to know about all kinds of prices: three million, three hundred thousand, thirty thousand, three thousand, six hundred, three hundred, thirty all the more so a half (karo bəlah), a third (katəlu bəlah), a quarter (kapat bəlah), a fifth (kalima bəlah), a sixth (kanəm bəlah), a seventh (kapitu bəlah), an eighth (kavolu bəlah), a ninth (kasaṅa bəlah) — every kind of price, [we should] ask the citrik byapari.↓293
Notes
↑293. The word citrik is a hapax, while byapari is ultimately related to Skt. vyāpāra ‘occupation, employment, business, profession; doing, performance, action’. We expect the meaning ‘trader’ in this context. However, in MdS, as in MdJ, catrik means ‘disciple of a hermit (teacher in mythical wisdom, etc.); nyatrik be a disciple (with a hermit etc.). So the sense is possibly ‘a trader’s apprentice’.hayaṅ ñaho di sandi, tapa, luṅguh, pratyaksa, putus taṅkəs, kaləpasən, tata hyaṅ, tata devata, rasa-carita, kaləpa-carita, siṅ savatək nata-nata para devata kabeh, saṅ viku para loka taña.
If we seek to know about the esoteric sciences (sandhi), asceticism, posture, direct perception, detachment, epitome, liberation,↓294 ancestor metaphysics, deity metaphysics, elemental accounts, practice accounts — every kind of deity metaphysics,↓295 [we should] ask the hermits of the people (viku para loka).↓296
Notes
↑294. Instead of kaləpasan, the authors of OS texts seem to be consistent in spelling kaləpasən, especially in the discussion of the vuku lima. On the use of the suffix -ən without irrealis meaning, see Chapter 3, §Morphology.↑295. See the analysis of these terms in Chapter 10.
↑296. I render viku para loka as a synonymous expression to viku sabhuvana in SHH. MsB has para loka kabeh, indicating that loka is more likely to be interpreted as ‘human, people’, not ‘world’. In this case, the interpretation of viku para loka as ‘otherworldly hermit’ given in Aditia Gunawan & Griffiths 2021: 175 should be revised.
aya ma na uraṅ dek cəta, ulah salah gəsan naña, lamun dek ñaho di carek para nusa ma, carek cina, kəliṅ, parasi, məsir, samudra, baṅgala, makasar, pahaṅ, palembaṅ, siəm, kalantən, baṅka, buvun, betən, tulaṅ bavaṅ, sela, pasay, parayaman, ṅaradəkan, dinah, andələs, tego, moloko, badan, pego, malaṅkabo, məkah, buretet, lave, saksak, səmbava, bali, jəṅgi, sabini, ṅogan, kanaṅən, kuməriṅ, sampaṅ tiga, gumantuṅ, manubi, A:21v bubu, ñiri, sapari, patukaṅan, surabaya, lampuṅ, jambudipa, seran, gədah, solot, solodoṅ, indragiri, tañjuṅpura, sakampuṅ, atas aṅin, cəmpa, baluk, java, siṅ savatək para nusa ma, saṅ juru basa darma-murcaya taña.
If we want to act, we should not ask the wrong person. If we seek to know about the languages of various countries↓297 — the languages of China (cina), South India (kəliṅ), Persia (parasi), Egypt (məsir), Samudra,↓298 Bengal (baṅgala), Makassar, Pahang, Palembang, Siam, Kelantan (kalantən), Bangka, Buwun, Béten,↓299 Tulang Bawang, Sela, Pasai (pasay), Pariaman (parayaman), ṅara Rokan (? ṅara dəkan),↓300 Dinah (?),↓301 Andalas (andələs), Tego, Moluccas (moloko), Bandan (badan), Bago (pego), Minangkabau (malaṅkabo), Mecca, Buretet, Lawai (lave), Sasak (saksak), Sumbawa (səmbava), Bali, Jenggi,↓302 Nusa Bini (sabini),↓303 Ogan (ṅogan), Kanangen, Komering (kuməriṅ), Sampang Tiga,↓304 Gumantung, Manubi, Bubu, Nyiri, Sapari, Patukangan, Surabaya, Lampung, India (jambudipa), Seram (?, seran), Kedah (gədah), Salaut (?, solot), Solodong, Indragiri, Tanjungpura,↓305 Sakampung, Atas Angin, Campa (cəmpa), Baluk, Java — all kinds of countries, [we should] ask the interpreter who is a reliable guide to dharma (darma-murcaya).↓306
Notes
↑297. On the analysis of the topographical names in this list, see Noorduyn & Teeuw (2006: 156), West (2021: 188–194).↑298. The toponym Samudra is also recorded in DV 13.2 i lvas lāvan samudra mvaṅ i lamuri batan lāmpuṅ mvaṅ i barus, yekādinyaṅ vatək bhūmi malayu satanah kapvāmatəh anūt “Lvas and Samudra, as well as Lamuri, Batan, Lampung and Barus. Those are the main ones among the Malay lands; all these countries are subject and obedient”. Samudra is the name for the whole island of Sumatra, given by the foreigners of the 14th century (e.g. Nicolo de Conti, Ludovico de Varthema). Samudra (or Pasai), located near present-day Lhokseumawe, was at that time the rising power in the island. Krom (1941: 22–5) argues that the success of Samudra/Sumatra as the name for the whole island also owed something to the older Sanskrit term Suvarṇabhūmi (‘Gold-land’) occasionally applied to Sumatra, notably by a Singasari inscription of 1286. Cf. also Reid 1987: 27–28.
↑299. Béten is perhaps equivalent to batan mentioned in DV 13.2 (see fn. 302).
↑300. Previous scholars (e.g., Griffiths 2019: 216), interpreted this toponym as referring to the Indian region called Deccan, but this was based on the ASD reading nagara dəkan. Jarrah Sastrawan (p.c., January 2023) proposes that dəkan may refer to rəkan (= present-day Rokan), based on DV 13.1: lvirniṅ nūṣa pranūṣa pramukha sakahavat kṣoṇī ri malayu, naṅ jāmbi mvaṅ palembaṅ karitaṅ i təba len dharmāśraya tumūt, kaṇḍis kahvas manaṅkabva ri siyak i rəkān kāmpar mvaṅ i pane, kāmpe harv āthave maṇḍahiliṅ i tumihaṅ parlāk mvaṅ i barat “The islands and lesser islands, in the first place coming under the territory of the Malay lands. Are Jambi and Palembang, Karitang, Teba and Dhanasraya following them, Kandis, Kahwas, Manangkabwa, Siyak, Rəkan, Kampar and Pane, Kampe, Haru and Mandahiling, Tumihang, Parlak and Barat”. This interpretation seems likely not only because interlinguistic fluctuation between the sounds /r/ and /d/ is imaginable (OJ rəṅə̄, OS deṅe, MdS dangu/déngé), but also the previous typonyms are situated in Sumatra. For the word ṅara, we can only rely on ms. A. This word is unattested elsewhere, and should perhaps be emended to ṅare. Cf. OJ ṅare ‘a plain (at the foot of the mountain)?’, OS uraṅ are ‘people from the valley’, MdJ are or ṅare, ‘low, level and open, of land in contrast to mountain and wood’, Mal. ngarai ‘canyon, ravine’. Another option is to consider ṅaradigan/ṅaradəkan as corrupt for arakan, i.e. what is nowadays known as Rakhine State in Myanmar.
↑301. Previous scholars such as Atja & Saleh Danasasmita (1981) and Noorduyn & Teeuw (2006) have interpreted Dinah as Madinah, i.e. Medina. I must agree and add that Madinah is attested in another OS text, viz. CRP 359–361 haris bañcana, ahis patih gajah biṅbaṅ, putri ti nusa madinah “Haris Bancana, the younger sister of vizir Gajah Bingbang, the princess from the country of Madinah”.
↑302. According to Jákl (2017: 3), the term jəṅgi may refer to the wider area of the east African coast, extending from the river Juba in southern Ethiopia down to Cape Delgado, a coastal promontory on the border of Tanzania and Mozambique. Jákl, who consistently translated ‘Black Africans’, does not allow the possibility that this term could refer to any Southeast Asian indigenous populations. However, our context places Jenggi after Sumbawa and Bali, so probably it refers to the eastern region of Indonesia.
↑303. My interpretation of Sabini as a short form of Nusa Bini is based on its occurrences in BM 1267 nusa dilih nusa bini “Dilih and Nusa Bini” and KaKat 17 parasi dəṅ nusa bini “Persia and Nusa Bini”. However, the location of this toponym is uncertain. On Nusa Bini in BM, West (2021: 189) furnishes interesting information: “Nusa Bini presents some difficulties (cf. SSKK’s ⟨sabini⟩). No place with this name can be identified, although Coolsma (1913: 82) says it refers to a mythical ‘Island of the Amazons’ (cf. OJv, Malay bini ‘wife’). This is not an uncommon motif in medieval texts; Polo describes an ysle de femes ‘Island of Women’ (f.90v) in the Indian Ocean, and on the Catalan Atlas it is said that Java (ILLA IANA) is itself home to a ‘kingdom of women’ (recn͠o femarum). Jordanus says there are women’s and men’s islands in the Indian Ocean, and that men cannot live on the women’s island and vice versa (1839[~1330]:57). Zhào Rŭkuò (c.1225) also mentions a ‘land of women’ (女人國) with the same characteristics, and Pires says that local folklore told of an island near Nias (Maruz Minhac) where only women lived (Cortesão 1944:162). BM’s Bini is not exceptional in this context”.
↑304. The reading is based on ms. A. While ms. A reflects the correct reading of toponyms with the cluster mp such as sampaṅ, lampuṅ, and cəmpa, ms. B systematically has mara, so the latter has samaraṅ, lamaruṅ and cəmara. This is due to the scribal misinterpretation of the ligature mp as consisting in the aksaras ma and ra. The toponym sampaṅ tiga seems to be synonymous with simpaṅ tiga, since the OS word sampaṅ means ‘road crossing’. Several instances of the toponym Simpang Tiga exist in Sumatra Selatan and Sumatra Utara.
↑305. The Deśavarṇana (13.2) mentions Tañjuṅnagara, which probably refers to Tañjuṅpura and listed among the Malay territories, was ‘subject and obedient’ to Majapahit. Barbosa places Tourjoãopura in Borneo (2000 [1516]: 407). It is the place where diamonds are produced. Pires calls this place Tamjompura (Cortesão 1944: 223–224).
↑306. The meaning of darma-murcaya is obscure. It seems that this compound is related to Skt. dharmapratyaya. Sanskrit pratyaya has a range of senses, growing out of its etymological meaning ‘going to’ > ‘resorting to’, ‘accepting’, ‘recognizing’, ‘explaining’ > ‘(basis for) trust, belief, confidence, certainty’. In the literary (kawi) form of MdJ, we find an expression dadya caya-murcaya ‘kw. minangka dadi tandhaning panuwun’ (as a token of gratitude). We find one occurrence of caya murcaya in the Kuṭarāgama: caya murcaya, cayane kaṅ ṅala lan kaṅ bəcik “Caya murcaya: the caya in the bad and the good”, but the sense remains obscure. Since a connection between darma-murcaya and dharma-pratyaya seems plausible in itself, but the other evidence about murcaya in Javanese is not obviously compatible with a derivation from pratyaya, we have to admit that the interpretation of darma-murcaya remains uncertain in the present state of our knowledge. My translation of juru basa darma-murcaya as ‘the interpreter who is a reliable guide to dharma’ is therefore tentative. I thank Tim Lubin for the information on dharmapratyaya in Sanskrit corpus.
12
The Thread of the Gods
eta keh na kañahokənən, di tuhuna di yogyana, aya ma nu majar mo ñaho, eta nu mo satya di guna di maneh, moha təiṅ di carek devata uraṅ, mo takut di upadrava, jagat-ganti cadu-sakti saṅ pandita, tan avuruṅ inanti deniṅ kavah.
That is what should be known, as to their reliability and appropriateness. If there is one who says that he does not know, he is one who is not faithful to his own function, is very ignorant↓307 as to the words of our Gods, does not fear misfortune (upadrava), the cycle of worlds (jagat-ganti)↓308 [and] the four powers (cadu-sakti) of the scholar. [He] is certainly↓309 awaited by the cauldron.
Notes
↑307. My emendation of mo təiṅ to moha təiṅ is based on the occurrence of moha təiṅ in BM 967 moha təiṅ nu ti həla “the confusion was more than before”. Here I take moha təiṅ as an adjective ‘very ignorant’ referring to the implicit subject nu. Cf. AG 3v mulah koyo moha di carekna kolot pun “Don’t be difficult, ignorant to the words of elders”; KaPani 848–849 hamo ñaho di pamali, moha di sabda halimpu “Doesn’t know about the forbidden act, ignorant to the suitable speech”.↑308. On the extra nasal in ganti < gati, see Chapter 3, §Phonology.
↑309. On tan avuruṅ, cf. OJ tan vuruṅ ‘without fail, certainly, unremittingly’, and also MdS mo burung ‘id’.
lamunna guna mo dipiguna, lamunna tvah mo dipitvah, sahiṅaniṅ guna krəta, kena itu taṅtu hyaṅ taṅtu devata, sakakala batara jagat, basa ṅrətakən bumi niskala, basana brahma, visnu, isora, mahadeva, sivaA:22rh, bakti ka batara, basana indra, yama, baruna, kovera, besavarna, bakti ka batara, basana kusika, garga, mestri, purusa, patañjala, bakti ka batara, siṅ para devata kabeh, pada bakti ka batara seda niskala, pahi maṅgihkən si tuhu, lavan pratyaksa.
Regarding the works, they should not be performed; regarding the actions, they should not be carried out — except (sahiṅaniṅ) virtuous works, for that is the thread of the ancestors [and] the thread of the gods, the memorial of the Lord of the world, when He made the unmanifest world prosperous.↓310 When Brahma, Wisnu, Isora, Mahadéwa, Siwa are devoted to the Lord; when Indra, Yama, Baruna, Kowéra, Bésawarna↓311 are devoted to the Lord; when Kusika, Garga, Méstri, Purusa, Patanjala are devoted to the Lord — [when] all of the gods together are devoted to Lord Séda Niskala, [then] all of them find the one who is true with direct perception.
ini na paṅgihkənən di na sakala, taṅtu batara di bvana, pakən pagəh jadi manik sakuruṅan, pakənən teja sabumi, hulun bakti di tohaan, eve bakti di laki, anak bakti di bapa, sisya bakti di guru, mantri bakti di maṅkubumi, maṅkubumi bakti di ratu, ratu bakti di devata, disuruh nəguhkən di sarira, matitiskən bayu sabda hədap.
This is what must be found in the manifest world, the thread of the Lord for the world, so that [we are] firm in becoming ‘jewels in one cage’ (? manik sakuruṅan);↓312 so that we are shining [in] the whole world: the servant is devoted to his master, the wife is devoted to her husband, the child is devoted to his father, the pupil is devoted to his teacher, the mantri is devoted to the maṅkubumi, maṅkubumi is devoted to the king, the king is devoted to the Gods. They are ordered to stabilize their bodies, directing the breath, the speech [and] the mind.
Notes
↑312. The meaning of manik sakuruṅan is obscure. It is attested in CP 39a: saṅ vrəti kandayun adəg di galuh, ti iña lumaku ṅarajarəsi, ṅaṅaranan maneh rahyaṅta ti mənir, basana aṅkat sabumi jadi manik sakuruṅan, iña nu ñiyən na purbatisti “Wreti Kandayun reigned in Galuh, from where he performed the rajarəsi, calling himself Rahyangta of Menir. When he departed from the whole world to become ‘a jewel in one cage’, he was the one who made the sacred rules”. It should be noted that in OS texts, kuruṅan also means ‘body’, as separate from the soul (atma). I suppose that the metaphoric expression manik sakuruṅan, which can be translated in this context as ‘a jewel in one body’, expresses that the ascetic has reached the highest state. ASD, however, translate it as ‘berumah tangga’ (to be married).lamun itu hamo kapiguna, kapitvah ku na janma, kanista madya utama, pada ditiA:22vbakən ka na kavah si tambra-gomuka vijaya, ja na janma kavisesa ku devata pun.
sahur saṅ darma pitutur, mujarakən sabda saṅ rumuhun, aya dəi babandiṅna, kitu upamana uraṅ ləmpaṅ ka java, hamo bisa nurut carekna, dəṅən carana, maṅu rasa uraṅ, aṅgəs ma pulaṅ dəi ka sunda, hantə bisa carek java, asa hantə dataṅ ñaba, poos tukuna bənaṅ tandaṅ, ja hantə bisa nurut carekna.
Darma Pitutur spoke, reporting the words of the precursors: There is another comparison, like [when] we went to Java, [we] are unable to follow its language and its manners, we felt confused. After [we] returned home to Sunda, we were unable to speak Javanese. It felt as if we had not come [back] from a journey, “what we bought as a result of visiting was worthless”,↓315 because of inability to follow its language.
Notes
↑315. poos tukuna bənaṅ tandaṅ ‘what we bought as a result of visiting was worthless’ seems to be an idiomatic expression. It seems to be more or less similar with MdS expression luput teu beubeunangan ‘gone wrong, not gained anything’.kitu uraṅ janma ini, haṅər turun ti niskala, hantə katəmu cara devata, gəra-gəra dek maṅjanma, ja kapuṅguṅan ruana, irəg tiṅkahna, hantə bisa nurut tvah nu ñaho, aya kapitvah ta nu mo satya, nu tan yogya, luməkas maṅgave hala, papañjiṅan, bubunyan, kapiadi, kapilañcək, ña mana vadon ṅarasa lalaki, laiA:23rn salakina, tan yogya ṅaranna, lalaki ṅarasa vadon, lain əsi imahna, tan yogya ṅaranna, vənaṅ ditibakən ka na kavah, si mrəga vijaya, ja na janma ṅavisesakən na salah.
That is how we are, as humans, continually↓316 descending from the unmanifest, [but] not finding the manners of the Gods, rushing to be incarnated as humans, because their appearance is silly, their behavior is ignorant, [and they are] incapable of following the acts of the ones who know. There are acts committed that are unfaithful, that are improper. [They] start to do evil, to trespass, to have affairs in secret (bubunyan) with younger and older relatives. That is why a woman enjoying a man who is not her husband is considered improper; a man enjoying a woman who is not his wife (? əsi imahna)↓317 is [likewise] considered improper. [They] are liable to be thrown into the cauldron called ‘The Victorious Deer’ (Si Mrəga Vijaya),↓318 because humans prefer what is wrong.
Notes
↑316. I interpret haṅər as an equivalent to haṅgər (= MdS angger). We find several words which show similar cases in MdS: panger is equivalent to pangger, tetengger is to tetenger.↑317. The expression əsi imah literally seems to mean ‘household’, but here we expect it to refer to the ‘wife’. Or does it rather indicate any woman present in the household, including personnel, concubines, etc.?
↑318. The association of hell with deer is rather unusual. However, it should be noted that there is a relief at Candi Sukuh, called the Kala-mr̥ga by Hariani Santiko (2011), which depicts an arch with a Kala figure at the top center and two deer facing the outside at the bottom (see Aditia Gunawan 2019: 47, fig. 2.1, for the image). This arch encircles the main focus of the relief, namely the conversation between Lord Guru and Bhīma in the story of Bhīma Svarga, which takes place in hell. The arch in this relief may thus represent the gates of hell.
13
Four Demons
ini siloka tvah janma salah, buraṅkak, marende, mariris, viraṅ, ya ta catur-buta ṅaranna, kaliṅanya, buraṅkak ma ṅaranya gila, nu kaṅkən makagila ta ma, tvah janma, dəṅki, tuṅi, toroṅ, gasoṅ, campəlak sabda, gopel tvah, panas hate, tan yogya ṅaranna, ña keh nu kaṅkən makagila ta, tvah janma sakitu, jadina ta raksasa, durga durgi, kalabuta, gəsanna ta di malaniṅ ləmah.
These are the symbolic terms (siloka)↓319 for the behavior of wrong people: lawless (buraṅkak),↓320 anxious (? marende),↓321 sulky (mariris),↓322 shameful (viraṅ). They are called the four demons. The meaning is: buraṅkak means shuddering. What is horrifying,↓323 as it were, is the behavior of the person who is envious, surly, staring, coarse (?, gasoṅ),↓324 rude in speech, ugly in behavior, hot of heart. [Such behavior] is considered improper. That is what the behavior of such men is like, horrifying as it were. He becomes a demon, Durga, Durgi, the demon Kala. His place is in the dirt of the earth.
Notes
↑319. The word siloka is an OS term derived from Skt. śloka ‘stanza’, but in this context it seems to mean ‘symbolic term, symbolic expression’, as in MdS.↑320. The word buraṅkak is not recorded in MdS dictionaries, but it is attested in OJ ‘daring, lawless’, taken from its occurrence in Kuñj 62.17 (or line 1175–118 in van der Molen edition), as one of the behavior of the sinful Purṇavijāya: saṅ pūrṇavijaya ṅaranya, sakiṅ kendran saṅkane, agəṅ dvaṣanya, atyanta həṅkaranya, vgig, buraṅkak, aṅalāpi stri laraṅan ‘Who is called Purṇavijāya from the heaven of Indra, his sins are enormous, his selfish is perpetual, naughty, lawless, tooking the forbidden womens’.
↑321. The word marende in MdS is an active form of paréndé ‘to put a child to sleep by laying down for a moment’. Probably there is an allusion to the child’s condition when they are anxious before sleeping? The explanation of this term in 13.4 seems to fit this interpretation.
↑322. The word mariris ‘sulky’ is equivalent to OJ ariris ‘id’. Not in MdS.
↑323. I render gila as in MdS ‘shudder at st., abhor st., be horrified at st’. On the prefix maha- (paha-) resulting in causative meaning, see Chapter 3, §Morphology.
↑324. Unrecorded in Sundanese dictionaries, gasoṅ may be related to Mal. gasang ‘lecherous person; incontinent lustful, passionate’.
malaniṅ ləmah ṅaranna, sodoṅ, saroṅge, cadas gantuṅ, muṅkal pateṅgaṅ, ləbak, rañcak, kəbakan badak, caA:23vtaṅ nuṅgaṅ, cataṅ noṅgeṅ, garuṅguṅan, gareṅgeṅan, ləmah ləmah saṅhar, daṅdaṅ variyan, huñur, ləmah laki, pitunahan celeṅ, kalomberan, jaryan, səma, savatək ləmah kasiṅsal.
The dirty soils are: hollows, clusters (? saroṅge),↓325 lime-stone cliffs (cadas gantuṅ), scattered stones,↓326 gorges, swamps,↓327 rhinoceros ponds, tree trunks upside down↓328 and aslant (cataṅ nuṅgaṅ cataṅ noṅgeṅ), mine tunnels (garuṅguṅan gareṅgeṅan),↓329 dangerous lands (saṅhar),↓330 burning grounds,↓331 [lands of] crawling animals (varian),↓332 hillocks, male soils (ləmah laki),↓333 pigsties, gutters (kalomberan),↓334 rubbish dumps, cremation grounds (səma)↓335 — every kind of soil avoided.
Notes
↑325. The word saroṅge is not found in any dictionary, but it is known as a toponym. In MdJ we find rongge ‘wuli. ronggean pari: wulèn pari. nanging ing Kêndhal sarongge = saombyok’ (‘a stalk. ronggean pari ‘a stalk of paddy’, but in Kendal sarongge = a bunch’; only recorded in De Nooy & Padmasoesastra 1893: 24). B has soṅgeṅ, which seems to be an equivalent of MdJ suṅgiṅ ‘to paint’, but this does not fit our context. Cf. also the similar meaning expressed by ṅararaṅgeyan in SKK 4.1 which corresponds to MdS ranggeuy ‘bunch, cluster’.↑326. I consider pateṅgaṅ to be an equivalent of patenggang ‘stand/lie far apart (from each other), lie scattered (of houses etc.)’. Cf. one of the meanings of tenggang ‘equally divided’ in Malay (Wilkinson, s.v.). See Chapter 3, §Phonology
↑327. On the word rañcak, see Chapter 3, §Phonology.
↑328. I interpret nuṅgaṅ (from tuṅgaṅ) as ‘upside down’ on the basis of one of its meaning in Mal. ‘upside-down, Inversion’, besides ‘to ride’. Only the latter meaning is found in MdS. Cf. OJ tuṅgaṅ which has the same meaning as MdS ‘to mount, ride on, sit on’ (OJED, s.v. tuṅgaṅ).
↑329. The words garuṅguṅan and gareṅgeṅan are not found in any dictionary, but are probably related with MdS garung ‘left unused, uncultivated’ or with gurung ‘culvert’. Cf. also MdS garungsang and gurangséng ‘very steep’ (the wall of a ravine, rock-face, etc.). I presume that garuṅguṅan gareṅgeṅan is equivalent to garungsang-gurangséng. Cf. Mal. geronggang ‘cavity; hollow’.
↑330. Cf. MdS. sangar. On the unexpected h at the start of the second syllable, see Chapter 3, §Phonology.
↑331. The interpretation of daṅdaṅ as ‘burning ground’ is based on the meaning of dangdangan in MdS ‘cleaned up strip of ground around an area to be burnt (to prevent the flames from jumping over); ring around fire lane’. However, MdJ has dangdang ‘crow’ which may suggest a plausible alternative interpretation of daṅdaṅ because it is juxtaposed with varian, which seems to be related to OJ varya-varya ‘crawling animal’ (see fn. 331). If the later interpretation is correct, then we need to interpret daṅdaṅ varian as ‘[lands] of crows and crawling animals’
↑332. Many interpretations can be imagined for the word varian. In MdS we find kawarian ‘kalakuan nu teu umum cara nu kurang saeundan’ (abnormal behavior like that of a crazy man)’ and wawarian ‘kadaharan sésa di nu tas hajat’ (leftover food during a celebration). In Skt., vāri means ‘water’, so varian could mean ‘watery land’. Skt. also has varīyas (nom. sg. varīyān) ‘wider, broader (`than abl.); freer, easier’ and ‘wider space, free space, freedom, comfort, ease’. In OJ, a similar word that fits our context is varya-varya ‘a kind of crawling animal’, which occurs in a list of despicable animals: hiri-hiris poh, caciṅ, varya-varya. So [ləmah] varian could mean ‘[lands of] crawling animals’. With reference to this OJ word, I choose to interpret varian as ‘crawling animals’.
↑333. The compound ləmah laki is a hapax. There seems to be some kind of analogy with nusa bini which literally means ‘female Island’. In MdS, laki also means ‘pounder’, but it seems to be a secondary semantic development from ‘male’. For the time being, I keep the literal translation of ləmah laki as ‘male soils’.
↑334. Cf. MdS kolombéran, MdJ klombèran, Mal. comberan.
↑335. See OJED, s.v. səma ‘cemetery, graveyard’, not in MdS.
sakitu kajajadyan nu kədə di tvahna gopel, ja tvahniṅ janma nu mere gila ta, jadina ta savatək mahagila, ja hantə nurut saṅ hyaṅ sasana krəta, ja ṅarumpak saṅ hyaṅ siksa kandaṅ karəsyan, ña mana jadi mahagila, ya ta kaliṅaniṅ buraṅkak ṅaranna.
What those who are obstinate in their ugly behaviors become is like that, because the behavior of men is what gives horror.↓336 They become every sort of horrifying thing, because they do not follow the holy instruction of the accomplished one,↓337 because they transgress the Hermits’ Holy Precepts for Society. That is why they become horrifying. That is the meaning of buraṅkak.
marende ma ṅaranna, dibere tiis ña karah panas, dikahemankən, dikaruñaan, diipuk, dimemeh-memeh, dibere suka boga, hulun kuriṅ, ña karah kira-kirakənənana, byakta kəna ku na kapapaan, əsi təgal si patana, sayojana lohna, ti timur ma kalapa A:24r kandaga, sakəti voṅ kəna irika, ti kidul ma gunuṅ vatu, parəṅ sevu voṅ papa irika, ti barat yaksa gəni-muka, tan kinavruhan voṅ kvehnya papa irika, ti kaler kadi valaṅ sinudukan, parəṅ satus voṅ papa irika, ti təṅah gagak si patana, lavan saṅ sona yaksa, sevu-sevu voṅ papa irika, ya kapapaaniṅ marende ṅaranna.
Marende means: being cooled down↓338 and yet feeling hot; being given pity,↓339 being given sympathy, being taken care of, being coddled, being given pleasures [and] enjoyments,↓340 servants [and] slaves, and yet mistrusting [them]. It is clear that he is affected by the misery of which the field [called] Patana is full.↓341 Its length is one yojana.↓342 In the east is the Sword Tree.↓343 One hundred thousand men are struck [by its swords] there. In the south is the Stone Mountain. One hundred thousand evil men are suffering there together. In the west are the Fire-Headed ghosts.↓344 Humans cannot fathom how much suffering is there. In the north, there are one hundred people suffering together there, like grass-hoppers on a skewer. In the middle is the crow of the Patana,↓345 with the Dog ghosts. Thousands of evil people are suffering there. That is the misery of those called marende.
Notes
↑338. My emendation dibeka into dibere is based on the resemblance of the aksaras re (ra + panéléng) and ka, whether in gebang manuscripts or in lontars.↑339. The passive word dikahemankən seems to be formed by the circumfix di- -kən with the secondary base kaheman (noun derived from verb heman ‘pity’). It seems that the literal meaning would be ‘being the object of pity’, so dikahemankən means ‘being given pity’. Cf. MdS mangnyaahkeun (from nyaah) ‘to take pity on so. else, feel pity for so’.
↑340. Cf. ku suka ku boga in SKK 9.1.
↑341. For other descriptions of hell, cf. Kuñj 13–14 and 26, KuñjDhK (especially stanzas 7 and 8), and the OS CaPur 75–245, discussed at length by Teeuw et al. 1981: 32–33. The expression təgal si patana refers to a place in hell mentioned in the OJ Kuñjarakarṇa as bhūmipatana. It seems that patana itself is a local development from Skt. pātāla. The development of /l/ to /n/ is quite common in the languages of Indonesia: Skt. and OJ janma = MdS jalma, Skt. vanāntara > Mal. belantara, Skt. janatā = Mal. jelata. Cf. CaPur 79 which uses the term bumipatala.
↑342. The word yojana, from Skt (=OJ) ‘a measure of distance (= 4 krośas or about 9 miles?)’. Not in MdS.
↑343. The compound kalapa kandaga ‘sword-tree’ is an equivalent of OJ kalpa kaṇḍaga which has simmilar meaning (OJED, s.v.). Cf. Kuñj 26 which gives a hint that this word refers to only one tree located in the middle of hell: ikaṅ havan katvan tejānya sake ṅke, ya tika riṅ ayah bhūmipatāna ṅaranya, kunaṅ ikaṅ katvan āṅuṅgul riṅ tṅah ya tika kalpa kaṇḍaga ika, kunaṅ ikāṅ atpi kidul aṅadəg ahirəṅ agəṅ katvan, yeka parvvasaṅgata ṅaranya, gunuṅ vsi matakəp lavan rvavaṅnya. In MdS, kandaga means a small box for valuables, a jewelry box; (C.) a kind of basket of woven leaves (with a lid). ASD translate kalapa kandaga as ‘bersenjatakan pedang’ (has a sword as weapon). Cf. the term kayu curiga ‘knife-tree’ in ms. K of Kuñj (l. 2624, ed. van der Molen 1983). See Bernet Kempers (1981: 203; fig. 5 and 6) on the depiction of hell in the reliefs of Candi Jago.
↑344. Cf. Kuñj 14 hana ta yakṣāgnimukha, apiy ataṅān asuku. ya tika maṅusī ikaṅ pāpa “There are Five-Headed ghosts, (i.e.), fire with hands and feet. They attack the sinners”.
↑345. SC 801–805 contains descriptions of hell-dwelling animals, such as the crow and the dog. In SC we encounter the santana crow, described as having blade wings (maṅhəlar curiga): əntasniya sakeṅ kavah, diparabkən ka asu di pañcasora, asu maṅtəndas iyaksa, gagak maṅhəlar curiga, təhərna mava ruji bəsi, dəṅ na gagak santana “After being lifted up from the cauldron, he is given as food to the Five-Sounded dogs, dogs with yakṣas as their head, the crow with blade wings, then they take the iron fencing, together with the crow [called] Santana”. The word santana is probably none other than patana (see fn. 339). This passage runs parallel with Kuñj 13: hana ta pākṣi yakṣa si ṣantana ṅaranya, gagak (all mss. AHK; gālak Kern) mahəlar curigā, kaṇḍaga pinakākukunya, kukunya bajra (H and K; kuku mānval bajra A and Kern) mahəlar kaṇḍaga, mavulu (H; mamava hru K; mavaruṅ A and Kern) tajī “There are the ghost-birds called Santana, the crows with blade wings, having swords as their nails, their nails are made of iron, having blades as wings, having spikes as feathers”. In Uttarakāṇḍa 32, the crow is Yama’s incarnation when he faces Rāvaṇa. The crow mentioned together with the dog, both representing sinners, is also found in SHH 5.12: hilaṅa ikaṅ bāyu śabda hədap sakeṅ śārīranya məne, ndatan mulya pih asiṅ vvaṅ magaməl, tinimpalakən raśmi, pinarəbutakən deniṅ gagak mvaṅ asu iku “When the breath, the speech, and the mind are now gone from their body, whatever people do is worthless. The beauty (of the body) is turned off, as the crow and the dog fight over it”.
- Cf. Kuñj 13–14: seg, ləs, ḍatəṅ ta ya riṅ tgal petrabavāna, sayvajñāna lvanya, maṅaḍəg ta saṅ kuñjarakarṇṇa, ri tpi nikaṅ tgāl agnikvarava, tinambak iṅ api təpinya ri tṅah hikaṅ bumipatanā, ya ta ugvan ikaṅ kayu kalpakandagā, kayu-kayu marvan kaṇḍaga, kucupnyā taji, rinya sarvvasañjata, gəṅnya sapucaṅ, ruhurnya sapuluh ḍpa, lveniṅ ahubnya sapuluh laksa i svarnya tṛna kandagā, dukutnika taji, lavan curigga. irika taṅ vatək pāpa maṅiḍəpāñcagatĩ saṅsara, ya tikā linud sinakitan deni saṅ yamabalā. mapa ta lvirānya katvan ḍe saṅ kuñjarakarṇṇa, hana vinaduṅ kapalānya, hana sinaṅkalā, vaneh sinəbitakən śilitnya kadivaḍi, pinupuh ta yā riṅ gaḍa vsi, sivak ta kāpalanya, cumveṭot ta ya hutəknya, thər hinurun sukunya, parəṅ ta ya sākasatus pisan, paḍa marəmpu, dinuk ta ya riṅ sula vsi, gəṅnya sapucaṅ, ḍavanya sapuluh ḍpa, parəṅ sakasatus pisan. mapa ta lvirānya, kadi valaṅ sinundukan, manaṅis ta ya hāṅanaṅānaṅi. hana sambāt hiduṅ bapa, vaneh asambat ānak rabinya, hana ta pākṣi yakṣa si ṣantana ṅaranya, gāgak [em. gālak Kern] mahəlar curigā, kaṇḍaga pinakākukunya, kuku mānval bhajra, mahlar kaṇḍaga, mavaruṅ tajī. .
mariris ma ṅaranna, camah, jiji manan tahi, camah manan vaṅke abo, kitu keh tvah janma cacarokot, baraṅ cokot, aṅgəs ma baraṅ ala hamo menta, maliṅ, numpu, meor, ṅarəbut, siṅ savatək curavəda ka nu bənər, paeh ma atmana papa, sarivu saratus tahun kəna ku sapa batara, taṅeh mana jadi janma, aya jadina ta, koter, jaṅgel, hiA:24vləd tahun, pitək, titiṅgi, jambəloṅ, limus sakərət, mear, pacet, lentah, ləhəṅ, gərəṅ, savatək dipikajiji ku na uraṅ rea, ya ta sinaṅguh mariris ṅaranna.
Mariris means defiled, disgusting like excrement, defiled like a reeking carcass. Such is the conduct of people who are kleptomaniac, who seize indiscriminately, or even take indiscriminately, without asking, stealing, plundering, deceiving, pilfering — all kinds of lying↓346 to good persons. When he dies, his soul↓347 will suffer, for one thousand [and] one hundred years afflicted by the curse of the gods. That is why↓348 birth as a human is not in sight. As for what he becomes: koter,↓349 jaṅgel,↓350 crop-worm,↓351 horse-fly,↓352 titiṅgi,↓353 jambəloṅ,↓354 leatherleaf slug,↓355 mear,↓356 pacet (blood sucking haemadipsa),↓357 leech, ləhəṅ, gərəṅ↓358 — everything that is despised by people in general, that is what is called mariris.
Notes
↑346. The word curavəda is clearly derived from Skt. curavāda (= OJ) ‘speaking untruths’.↑347. I take -na in atmana as a possessive suffix, even though the word atmana as a synonym of atma is attested. Cf. Kuñj 2306 (van der Molen 1983: 229) piraṅ kee hatmana riṅ sarira, limma kvehnya, mapa lvirnya “How many numbers are the soul in the body? Its number is five. What is the form”?
↑348. The conjunction mana is suspicious here, and should possibly be emended to atmana. If this is the correct emendation, then the translation would be ‘his soul is far from rebirth’.
↑349. Unidentified animal. In SC 825–830, we read oter instead of koter: təmah saṅ hyaṅ atma papa, jadi oter jadi jaṅgel, jambəloṅ limus sakərət, kararamu hapur muṅkal, satva kinaririsan, satva kinavədian ‘the consequence of the sinful soul, [is that] it becomes oter and jaṅgel, jambəloṅ and leatherleaf slug, kararamu and hapur muṅkal, despised [and] disgusting animals’. Is it equivalent to OJ kulir? Cf. also MdJ bolèr ‘small fruit worm’.
↑350. Unidentified animal. In MdS, jaṅgel means ‘corn cob’, but here probably refers to a kind of worm or leech whose appearance is resembled corn cob?
↑351. The species hiləd tahun is likely to refer to a kind of caterpillar. Kompas 30 May 2011 reported a high population of caterpillars in Gunung Kidul, one of the species being called ulat tahun (see https://amp.kompas.com/ekonomi/read/2011/05/30/0533052/policy.html). Cf. OJ ulər tahun. See SKK 1.2 where tahun means crop. Is it related to Mal. ulat daun?
↑352. The word pitək ‘horse-fly, gadfly, warble-fly’, as in MdS. Cf. Mal. pikat, OJ caṭak.
↑353. In MdS, titiṅgi refers to a kind of millipede. Cf. Mal. kaki seribu.
↑354. The word jambəloṅ is not found in MdS, but is probably equivalent with MdS katélong (a kind of big centipede). Tien Wartini et al. 2011 interpret jambəloṅ as ‘lintah kerbau, lintah besar dan hitam yang tempat hidupnya di tanah lembab’. Cf. MdJ təmbalong ‘a certain large centipede’ (Horne 1974, s.v.).
↑355. On limus sakərət, see my comment on the OJ word hiris pvah in SiGu 8.4.
↑356. mear is not recorded in MdS, but I googled it and found that in Bogor people still recognize it as a kind of leech. This word is also known as the toponym of kampung in Jasinga, Bogor.
↑357. pacet = Mal. (also pacat). Cf. OJ and MdJ pacət ‘kind of leech’ (Haemadipsa teylandica).
↑358. Both ləhəṅ and gərəṅ are unidentified animals.
viraṅ ma ṅaranna, mumul tuhu, mumul bənər, mumul yogya, mumul duga-duga, mumul bema, lamunna carut ma harən, harəsa, bogoh, gavok, lamunna paeh ma eta atmana maṅgihkən papa, vot goṅgaṅ, cukaṅ cuət, batu kacakup, dijadikən ma ka bvana, jadi vatək mahagila, varak, macan, vuhaya, ula magəṅ, savatək makagila janma, ya ta ma viraṅ ṅaranna, sakitu na catur-buta.
Disgrace (viraṅ) means unwilling to be sincere, unwilling to truthful, unwilling to be proper, unwilling to be frank, unwilling to be polite. If his anxiety (?, harən),↓359 passion, love [or] astonishment is deceitful, [then] when he dies, his soul will meet with suffering, [i.e] a wobbly bridge, a slanting plank bridge, clashing stones. When they are made into being in the world, they become everything that is horrifying: rhinoceros, tiger, crocodile, great snake, everything that is horrifying. That is called disgrace (viraṅ). So much for the four demons.
Notes
↑359. The word harən is not found in dictionaries, and my translation ‘anxiety’ is based on the tentative assumption of a connection with MdS hara-haraeun ‘present difficulties, raise objections, unfavorable (of a place or time where all kinds of things are lacking, a place difficult to pass, a bad and dangerous road, etc.)’. Hardjadibrata relates hara-haraeun to MdS ara, aru-ara and uru-ara ‘commotion, stir, disquiet, unrest, uproar’. In KS 6.11–26 we read sakti atma ləpas, ləñəpniṅ rupa bayu, revaca saṅ harən saṅ harəsa, “Strongly, the soul has vanished, the dissolution of the breath’s form, the anxiety and lust are revaca (?)”.14
Three Forms of Consciousness (tri-gəiṅ)
ini ma upama janma tandaṅ ka cina, həbəl maṅkuk di cina, ñaho di karma cina, di tiṅkah cina, di carek cina, di polah ciA:25rna, di kararampesan cina, katəmu na carek təlu, kanista, madya, utama, pahi ñaho di sabda saṅ prabu, saṅ rama, saṅ rəsi, bisa matitiskən bayu sabda hədap, ña mana ñaho di gəiṅ, di upagəiṅ, di parigəiṅ, ya ta tri-gəiṅ ṅaranna.
This is like a man who travels to China, spends a long time in China. [He] knows Chinese customs, Chinese habits, Chinese language, Chinese manners, Chinese etiquette. [He] meets with three [levels] of language, [namely] low, middle, and high. [He] knows all↓360 about the speech of the king, the elder, and the hermit; is able to direct the breath, the speech, and the mind. That is the reason why [he] knows about the consciousness (gəiṅ), the higher consciousness (upagəiṅ), the ultimate consciousness (parigəiṅ). They are called the three forms of consciousness.
Notes
↑360. In this sentence, pahi cannot have a meaning ‘all’ referring to the subject like we have in other contexts, but serving as an adverb. Cf, Mal. serba tahu. Another adverbial meaning is attested in RR 1480–1481 padoyoṅ pahi daékna, silih taña kahayaṅna “matching each other with equal strength, asking each other what they wanted”.gəiṅ ma bisa ṅicap bisa ṅinum bisa di na kasukaan, ya gəiṅ ṅaranna, upagəiṅ ma ṅaranna, bisa ñandaṅ, bisa ṅaṅgo, bisa babasahan, bisa dibusana, ya upagəiṅ ṅaranna, parigəiṅ ma ṅaranna, bisa nitah bisa mivaraṅ, ja sabdana arum mavaṅi, ña mana hantə surah nu dipivaraṅ, ja katuju ku bənaṅna milabuh siloka.
Consciousness is [a person endowed with it] being able to taste, to drink, [and] being able to have pleasure; that is called consciousness. What is called higher consciousness is [a person endowed with it] being able to dress, able to wear clothes, able to wear a lower garment, able to wear festive attire; that is called higher consciousness. What is called ultimate consciousness is [a person endowed with it] being able to instruct, able to command, because his speech is sweet [and] fragrant,↓361 such that the one who is commanded does not become angry, because he is touched by the impact↓362 of applying expressions with a deeper meaning (siloka).↓363
Notes
↑361. The author uses the combination arum mavaṅi instead of ruum avaṅi, reflecting a Javanese code switching; cf. Kuñj 335–336 (ms H in van der Molen edition): śammida dupa (em. śammi dadupa ed.) mrabukk arum pavaṅi. In Old Sundanese corpus, see KaPañ 719 ruum buṅbuṅ gandavaṅi, SA 824 ruum miṅiṅ ganda vaṅi, SC 316 ruum səṅit rumavaṅi. The word rumavaṅi in SC 316 seems to be a brief variant of ruum avaṅi.↑362. I choose the reading B bənaṅna instead of bənaṅ by comparing this passage with SKK 8.3 ku bənaṅna ilik di guna sakalih. Cf. bənaṅna ñaho in SKK 18.4.
↑363. The expression of labuh siloka is attested in SC 310 misi na labuh siloka ‘having endowed (misi) with suitable words’. In MdS, labuh means ‘fall (because of slipping, bumping against st., etc.); ngalabuhkeun let so. fall (on his face); balabuh be (lie, ride) at anchor’. Cf. OJ alabuh ‘to cast os. down (on or into st.) and seek one’s death’. I presume that milabuh siloka is similar in meaning to the expression manibakən sastra ‘to execute the writing’, from tiba ‘to fall’.
lamun ka beet ma basana, utun, eten, orok, anakiṅ, adiiṅ, ka kolot ma basana, lañcəkiṅ, suvaniṅ, əcəiṅ, toaiṅ, akiiṅ, paṅvastuna ma suA:25vmaṅər, tətəiṅ amat, sakitu na dasa-pasanta, gəs ma guna, nama, hook, pesok, asih, karuña, mukpruk, ṅulas, ñəcəp, ṅala aṅən, ña mana suka buṅah, padaṅ caaṅ nu dipivaraṅ, ya ta sinaṅguh parigəiṅ ṅaranna.
If his words (basana)↓364 are [addressed] to a youngster, [he addresses him or her as] ‘boy’ (utun),↓365 ‘girl’ (eten),↓366 ‘baby’ (orok), ‘my child’, ‘my little sibling’. [If they are addressed] to an elder, [he addresses him or her as] ‘my elder brother’,↓367 ‘my elder nephew or niece’, ‘my elder sister’, ‘my senior’, and ‘my grandfather’. His exclamations are:↓368 are ‘be well!’ (sumaṅər), ‘what a pity!’ (tətəiṅ amat). As numerous are the ten pacifying acts,↓369 namely: being virtuous,↓370 reverent (nama),↓371 sympathetic,↓372 forgiving,↓373 loving, compassionate, generous,↓374 gentle,↓375 tranquil, ingratiating. That is why someone who is given an order is happy [and] joyful, bright [and] shining. That is called the ultimate consciousness.
Notes
↑364. The word basana is at first sight ambiguous. In MdS, basa can have two meanings: first, it can be a conjunction ‘when, at the time of’; second, it can be a noun, ‘language, word’. In OS, the first meaning is more common (cf. SKK 12.2). But here the word basana appears between the particle ma and the punctuation mark, followed by a list of vocative words to the relatives, indicating that the meaning intended by the author must have been ‘his words’.↑365. In MdS utun means ‘(a friendly term of address for boys and young men) boys, lads; utun inji (name of an unborn foetus) boy-girl; cf. inji’. In OS, most occurrences are vocative, although the use as common noun also appears in the combination with si (si utun ‘the child’).
↑366. The word eten is exclusively used as a vocative in the OS corpus at my disposal. It is attested in KaPaṅ passim, used by Jayakeling to address his wife, and by Batara Guru to his daughter Sri in KaKat.
↑367. The word lañcək ‘elder brother’ is not necessarily gender-specific, but it tends to be used for male addressees. Cf. MdS pun lanceuk ‘my husband’ (a wife when addressing her husband). The presence of əcə in the list also suggests that the author intended to list both a term for a male and for a female elder sibling.
↑368. Cf. vastu in OJ (OJED s.v. vastu 2) ‘to declare that something will or must certainly happen, to lay down (also by means of a blessing or curse), to settle (give a pronouncement with vastu)’; also pamastu = paṅastu (from vastu?) KHWj 2.116b: ḍuh pukulun dumadak pamastu paduka saṅ mahamuni. I interpret paṅvastu as ‘salutation, blessing’ in the light of the meaning of pangésto or pangéstu in MdS, namely ‘blessing, exclamation of blessing, opening term; (esp. used as a polite term when replying if asked how he, the family is’.
↑369. The dasa-pasanta in this passage seems to be a localization case from the concept daśa-pāramitā found in SiGu 11. For the notion of dasa-pasanta influenced by Buddhist teachings, see Chapter 10, §Borrowing Buddhist Doctrines.
↑370. The translation of guna as ‘virtuous’ is based on the explanation in SMG 22.1 ini ma iña hayu na təmən, diṅaranan saṅ hyaṅ dasa-sila, dasa ta ma sapuluh, sila ta ma ṅaranna guna “As for this one, it is the essence of goodness, called the ten holy virtues (saṅ hyaṅ dasa-sila). Dasa means ten, sila means virtuous”.
↑371. In OJ and OS, the word nama in the meaning ‘salutation, reverential’ only occurs in invocations. The base form in Skt. is namas, probably the OJ and OS derivation nama from namas is similar to OJ tapa < Skt. tapas.
↑372. In MdS, we find hook only in the suffixed form hookeun ‘stand looking dumbfounded/ disconcerted’. The context suggests a meaning like ‘sympathy’ or ‘enthusiasm’. No other occurrence is found in OS texts.
↑373. On the meaning of pesok, See my comment on this word in SMG 20.5.
↑374. See my comment on the word mukpruk in SMG 20.5. For the /k/ ~ /ø/ variation, see Chapter 3, §Phonology.
↑375. In MdS, ulas means ‘to polish st., coat st., spread st. (e.g. with paint, whitewash, ointment, salve, oil, etc., also in conjunction with moistening of materials with water in the traditional way of weaving). I suggest that it should be related to MdS and Mal. elus ‘handle so. tactfully, talk to s.o. quietly, softly, sooth, calm, appease s.o.’.
ini silokana, mas, pirak, komala, hintən, ya ta saṅ hyaṅ catur-yogya ṅaranna, ini kaliṅanna, mas ma ṅaranya, sabda tuhu, təpət byakta, pañcaksara, pirak ma ṅaranya, ambək krəta yogya rahayu, komala ma ṅaranya, gəiṅna padaṅ caaṅ, ləga-loganda, hintən ma ṅaranya, caṅciṅ səri, səmu imuc, rameambək, ya ta sinaṅguh catur-yogya ṅaranya.
These are the metaphors for it:↓376 gold, silver, jewel, diamond. They are called the four holy courtesies. This is its meaning: gold means the speech which is right, accurate, clear, [applying] the formula of five syllables.↓377 Silver means the mind which is accomplished, proper, good. Jewel means his consciousness is bright [and] shining, wide [and] broad.↓378 Diamond means cheerfully laughing,↓379 visibly smiling,↓380 pleasant of heart. They are called the four courtesies.
Notes
↑376. Based on the context, this metaphor seems to refer to parigəiṅ.↑377. The occurrence in this context of the word pañcaksara, designating the Skt. phrase namaś śivāya, or ‘Homage to Śiva!’, seems to imply that it was in common use as a polite greeting to interlocutors. See examples of salutations nama sivaya in Chapter 10, §God among gods.
↑378. The occurrence of loganda in this context is comparable to Mal. compounds with similar imitative reduplication: porak-poranda, karut-marut. See Sneddon 2010: 26.
↑379. On the word caṅciṅ, see my comment on ; cf. SKK 8.1.
↑380. The word imuc corresponds to MdS imut ‘smile’. See Chapter 3, §Phonology.
- SMG 21.1: ini catur-rahayu ṅaranya, silokanya nihan, mas pirak komala hintən, kaliṅanya, mas ta ma ṅaranna, sabda tuhu təpət bənər, byakta pañcaksara, pirak ta ma ṅaranna, ambək krəta, yogya rahayu, komala ta ma ṅaranna, gəiṅna caaṅ padaṅ, heraṅ ləga loganda aṅən-aṅənna, hintən ma ṅaranna, caṅciṅ səri, səmu imut, səmu guyu, rame ambək..
ya ta janma bijil ti nirmalaniṅ ləmah, nirmalaniṅ ləmah ṅaranna, pahoman, pabuntəlan, pamujaan, imah manəh, candi, prasada, liṅga liṅgir, batu gaṅsa, ləmah biniṅba, ginave voṅvoṅan, sasapuan, sakitu saukur ləmah kaopeksa, cai kasucikən, kapavitrakən, ña keh janma rahayu, janma rampes, ya janma krəta, nu kaṅkən bijil ti nirmalaniṅ ləmah ma ṅaranna, iṅət di saṅ hyaṅ siksa, mikukuh talatah ambu bapa, aki lavan buyut, ñaho di siksaan mahapandita, magəhkən ujarniṅ krəta.
They are the people who originate from the pure ones among lands. The pure ones among lands are the offering place, the place of rolled offerings (? pabuntəlan),↓381 the worship place, the sturdy house (? imah manəh),↓382 the sanctuary, the temple tower, the liṅga, the statue,↓383 the gaṅsa stone (batu gaṅsa),↓384 land with statues, where human figures are created [and] sweeping [is performed]. So many are all lands which are maintained, waters that are strained [and] purified. It is indeed a good person, a kind person. He is an accomplished person. The one who is considered to originate from the pure ones among lands is aware of the holy precepts, heeding the advice of mother, father, grandfather and great-grandfather, knowing the teachings of the great scholars, upholding the words of the accomplished ones.
Notes
↑381. The base word of pabuntəlan, viz. buntəl, means ‘to wrap, to roll’ in MdS. Cf. OJ vuntəl, avuntəlan ‘with a wrapping of..., with… intertwined’ attested in KY 31.2: dyah maṅken pasavit gaḍuṅ rari gəluṅta linaraṅan avuntəlan səkar where Soewito Santoso translates it as ‘decorated’: “Milady, now you must wear a necklace of gadung flowers and your hair knot may not be decorated with flowers anymore”. Seeing the relation of vuntəl with flowers, it may be that pabuntəlan refers to a place where rolled objects — probably leaves with flowers like we find in Bali nowadays — are offered. Pabuntelan is also recorded as a toponym in south Bandung (Lasmiati 2016: 389).↑382. The term imah manəh only occurs in this text and in Sri Ajñana. In the latter, imah manəh occurs five times, referring to the abode of the Five Gods (pañca-devata), located in the upper world. Could it be referring tocaṇḍi-type shrines?
↑383. The word liṅgir is a variant of liṅir ‘carved or chiseled image’ (OJED, s.v.). Cf. haṅər = aṅgər.
↑384. Zoetmulder defines gaṅsa as ‘bell-metal’ (OJED, s.v.). He mentions its occurrence in SD 29.8: kəṇḍaṅ goṅ gaṅsa gubar asahuran “kendang drum, gong, gangsa, and small gong (gubar) are sounding alternately”, in which gaṅsa clearly refers to a music instrument, but it is unclear whether it is distinct from goṅ, or is a particular kind of goṅ. SC 1110–1114 also mentions batu gaṅsa among objects in a shrine: aṅgəs ma eta sakitu, ditəndən liṅga liṅgir, candi baṅ candi putih, candi hejo candi kuniṅ, harəca dəṅ batu gaṅsa “After [mentioning] all of that, lingga and statue are placed [in] the red and white sanctuaries, green and yellow sanctuaries, [along with] sculptures and the gaṅsa stones”. Cf. BM 98–99 iṅ na gooṅ braṅ na gaṅsa, seah na gəndaṅ sarunay which Noorduyn & Teeuw translate as “the gongs droned, the cymbals sounded, the drums and the shawms were played”. West (2021) prefers to translates gaṅsa as ‘flat gong’. In MdS, gangsa means ‘bronze’ (for basins, gongs, etc.). In MdJ, it means ‘1 classical Javanese musical instrument or ensemble of instruments (kr for gamelan). 2 bronze. 3 gamelan gong’. The term batu gaṅsa is perhaps equivalent to what is called batu goong in the Sundanese-speaking area nowadays. Examples of this kind of stone, scattered around a lingga, are found at Situs Citaman, Pulosari, Banten, known as Batu Goong.
15
Supreme Dharma and Moksa
ini carita nu bəhəla nu nañjərkən saṅ hyaṅ sasana krəta, rahyaṅta devaraja, rahyaṅta ravuṅ laṅit, rahyaṅta ri mədaṅ, rahyaṅta ri mənir, ya ta sinaṅguh catur-krəta ṅaranna, ña mana kitu ayəna, na janma nu iṅət di saṅ hyaṅ darma visesa, ñaho di karaseyaaniṅ janma, ya ta sinaṅguh janma rahaseya ṅaranna.
This is the account of the ancient ones who instated the holy instructions of the accomplished ones: the deified ancestor Déwaraja, the deified ancestor Rawung Langit, the deified ancestor at Medang, the deified ancestor at Menir.↓385 They are called the four accomplished ones. That is why in the present, men who are aware of the holy supreme dharma, knowledgeable about the secret teachings of men, they are called esoteric men.↓386
Notes
↑385. These figures occur (with some variant readings) in the Carita Parahyaṅan among the ultimate ancestors of Sundanese kings. According to this chronicle, Rahyangta Déwaraja and Rahyangta ri Medang refer to one figure, Kandiawan. Déwaraja is the name he bore before he became an ascetic, while Rahyangta ri Medang is the name he took after becoming a rajarəsi. In the same narrative, Rawung Langit is the fourth of the five sons of Kandiawan, who ruled as king before Mandimiñak. The last figure, who also seems to be the most important, is Rahyangta ri Mənir, the other name of Wreti Kandayun, the incarnation of the fifth kusika, Patañjala. He is attributed as the creator of Purbatisti and Purbajati, the two main scriptures of the ascetic group (karəsian).↑386. In OJtexts, janmarahasya means ‘the secret of life’, but here it seems to be used of menn who have secret knowledge, so we are dealing with a local reinterpretation of the term. For an occurrence of janmarahasya in the OJ corpus, see KuñjDhK 21.1 yekin janmarahasya mūlya pavarahkv iri kita pituhun, ndah yatneriya paṅrəṅə̄ varavarahku tan imanimanən “This is the sublime secret of human life — take to heart these teachings of mine to you, listen attentively to my lessons and do not treat them lightly”.
lamunna pati ma eta atmana, maṅgih sorga rahayu, maṅgih rahina tan pabalik pətaṅ, suka tan pabalik duka, sorga tan pabalik papa, enak tan pabalik lara, hayu tan pabalik hala, nohan tan pabalik vogan, mokta tan pabalik byakta, nis tan pabalik hana, hyaṅ tan pabalik deva, ya ta sinaṅguh parama ləñəp ṅaranna.
If they die, their soul will find a beautiful heaven, finding daytime that does not turn into night, joy that does not turn into sorrow, heaven that does not turn into into [the hell of] sinners, pleasure that does not turn into pain, good that does not turn into into bad, fortunate that does not turn into unfortunate, subtle that does not turn into gross, being gone that does not turn into being present, ancestors that do not turn into gods. That is what is called the supreme liberation.↓387
Notes
↑387. The word ləñəp is a synonym of mokta. Cf. SMG 33.3 ini kaləpasənana ṅaranya, saṅ hyaṅ nirmala, ya catur-mokta ṅaranya, ləpas, ləñəp, mokta, hilaṅ, ya ta catur-mokta ṅaranya “This is called the release, the holy purity. It is called the four final liberations (catur-mokta): release, disappearance, vanishing, dissolution. That is called the four final liberations”. Cf. also Mal. lenyap ‘diminished’.16
Metaphor about Water
kitu keh na janma ayəna, upama uraṅ mandi, cai pitəmuən uraṅ, heṅan ta na cai dva pilihənana, nu kəruh dəṅən nu heraṅ, kitu keh tvah janma, dva nu kapakənakən, nu goce dəṅən nu rampes, kitu keh janma, manana kapahala, ku tvahna nu mahala iña, kitu keh na janma, manana kapahayu, ku tvahna nu mahayu iña, ña mana janma hala ku tvahna, mana hayu ku tvahna.
Likewise are the people in the present.↓388 Compare us taking a bath, the choices of the water to be touched by us are only two: the one which is turbid and the one which is clear. Likewise are the behaviors of people, two (types) being put into practice: the bad and the good. Likewise are the people: the cause of their being treated badly is that bad behavior of theirs. Likewise are the people: the cause of their being treated well is that good behavior of theirs. That is why people are bad by their behavior, why they are good by their behavior.↓389
Notes
↑388. Based on the context, what is meant by ‘people in the present’ here refers to deified ancestors mentioned in 15.1.↑389. Cf. the similar expression in SiGu 6.1 ndya ya nihan saṅ hyaṅ jagat upadrava ṅaranya, ndya ya, nihan, hala tuməmu halanya, hayu tuməmu hayunya, vilut tuməmu vilutnya, bənər tumemu bənərnya, sukha tuməmu sukhanya, duhkha tuməmu duhkhanya. This expression alludes to the notion of karma. See Chapter 10, §Siksa Kurung.
kitu keh na cai ta, mana dipajar dva na pilihənana, bañu A:27r asrəp lavan ahəniṅ ma, iña saṅ hyaṅ darma visesa, ña nu dilakukən ku mahapandita, nu bañu haṅkər lavan lətuh ta ma, iña na rasa-carita, nu dilakukən ku saṅ viku lokika-paramarta kabeh, ña mana kady aṅganiṅ cetana, lavan acetana, nu cetana ta ma, vruh meṅət tutur tan pabalik lupa, ya ta vvitniṅ janma rahayu, ya taṅkalniṅ bumi krəta, nu acetana ta ma, ikaṅ lupa byamoha, tan kahanan tutur, ya taṅkalniṅ saṅhara, puhuniṅ kaliyuga, bətiniṅ jalir, vvitniṅ liñok, ya saṅkan janma ka naraka, ulah eta dipitəmən ku nu dek bənər ma.
Water is like that, insofar as the choices of it are said to be two. Water that is refreshing and clear is the holy supreme dharma, that is what is practiced by the great scholars. Water that is haunted and turbid is the emotional conduct (rasa-carita), which is practiced by all the vikus for whom the nec plus ultra is worldly.↓390 That is why it (i.e., water) is comparable to consciousness↓391 as well as unconsciousness. Consciousness is aware and mindful of memories without turning into forgetfulness. It is the root of a favorable rebirth, the cause of a prosperous earth.↓392 Unconsciousness is forgetfulness [and] confusion, not endowed with memory. It is the cause of destruction, the starting point of the Kali era, the base of deviation, the root of falsehood.↓393 It is the cause of people going to hell. That should not be taken as truth by those who wish to be sincere.
Notes
↑390. The mss. AB spell paramarata instead of paramarta (Skt./OJ paramārtha). This is common in the OS corpus: cf. RD 45 tuturnya paramarata “His consciousness is prominent”, PR 19r4 ləvih balik alit sarira sunya-paramarata “superior while returning to the subtle element, the body whose nec plus ultra is the void”. I take paramarta with lokika as compound, lokika-paramarta. It is an attribute to the viku, so that viku lokika-paramarta means ‘the vikus for whom the nec plus ultra is worldly’.↑391. It is noteworthy that ms. A consistently spells centana and acentana. These spelling variants are also attested in ms. A of the Kuñjarakarṇa (also of West Javanese provenance): Kuñj 808 centanātma; 1805 centāna (ed. van der Molen 1983).
↑392. See my comment on a similar expression ṅrətakən bumi in SKK 12.2.
↑393. In the Old Sundanese context, the word liñok is only found once in this text and nowhere else. Even in OJ, this word only appears in later texts such as Koravāśrama, Bhīma Svarga, and Pararaton.
17
Three Threads
ini ujar saṅ sadu, basana mahayu drabyana, ini tri-tantu di bumi, bayu kita pinakaprabu, sabda kita pinakarama, hədap kita pinakarəsi, ya tri-tantu di bumi, ya kaṅkən panəguhniṅ bvana ṅaranna.
These are the words of the holy man, when he maintains his possessions.↓394 These are the three threads in the world.↓395 Our (kita)↓396 breath is the ruler, our speech is the elders, our mind is the hermits. Those are the three threads in the world, which are considered as the support of the world.
Notes
↑394. The word drəbya ‘possession’ in this context refers to the internal possessions of the holy man, i.e., the macrocosmic and microcosmic world (bhuvana lavan śārīra), and the three instruments (bāyu, śabda, hədap). Cf. SHH 18.1 sira ta sinaṅguh saṅ hyaṅ pramāṇa, makadrabya bhuvana lavan sarva śārīra, ṅuniveh bāyu śabda hədap “He is considered as The Authority, having the world and body as possessions, also the breath, the speech, [and] the mind”. It seems that the author intends to associate bāyu, śabda, hədap to the three rulers. On mahayu as a transitive verb, cf. mahayu na kadatvan ‘to beautify the palace’ in the inscription Kawali 1a (Aditia Gunawan & Griffiths 2021: 184–185).↑395. On the concept of tri-tantu, see Chapter 10.
↑396. The pronoun kita only appears here in the whole SKK. See Chapter 3, §Pronoun.
ini tri-varga di lamba, visnu kaṅkən prabu, brahma kaṅkən rama, isora kaṅkən rəsi, ña mana tri-tantu panəguhniṅ bvana, tri-varga huripniṅ jagat, ya sinaṅguh tri-tantu di nu reya ṅaranya, təguhkən pagəhkən sahiṅaniṅ tuhu, təpət byakta vartamanah, mana krəta na bvana, mana hayu ikaṅ jagat kenana tvahniṅ janma kapahayu.
These are the group of three in the distant [world]:↓397 Wisnu is considered as king, Brahma is considered as elder, Iswara is considered a hermit. It is the reason why the three threads are the support of the world, [while] the group of three are the life of the world. They are considered as the three threads for all people. [We] should hold [them] up, hold [them] fast until they are straight, true, evident, [and] present.↓398 The reason why the world is prosperous, why the earth is affluent, is because the actions of people are well maintained.
kitu keh saṅ pandita, pagəh di kapanditaanana, krəta, saṅ viku pagəh di kavikuanana krəta, saṅ maṅuyu pagəh di kamaṅuyuanana krəta, saṅ palikən pagəh di kapalikənana krəta, saṅ tetega pagəh di katetegaanana krəta, saṅ aməṅ pagəh di kaaməṅanana krəta, saṅ vasi pagəh di kavasianana krəta, saṅ əbon pagəh di kaəbonana krəta, saṅ tiagi pagəh di katyagianana krəta, makaṅuni saṅ valaka pagəh di kavalakaanana krəta, saṅ voṅ tani pagəh di katanianana krəta, saṅ əvah pagəh di kaəvahanana krəta, saṅ gusti pagəh di kagustianana krəta, saṅ mantri pagəh di kamantrianana krəta, saṅ masaṅ pagəh di kamasaṅanana krəta, saṅ bujaṅga pagəh di kabujaṅgaanana krəta, saṅ tarahan pagəh di katarahanana krəta, saṅ disi pagəh di kadisianana krəta, saṅ rama pagəh di karamaanana krəta, saṅ rəsi pagəh di karəsianana krəta, saṅ prabu pagəh di kaprabuanana krəta, ṅuni saṅ pandita, kalavan saṅ deva ratu, pagəh ṅrətakən iṅ buvana, ña mana krəta lor kidul kulon vetan, sakasaṅga deniṅ prativi, sakakuruṅ deniṅ akasa, pahi maṅhurip, ikaṅ sarva janma kabeh.
Likewise, the scholars who are firm in their scholarship will prosper; the monk who are firm in their monkhood prosper; the maṅuyus who are firm in their maṅuyu-ship will prosper; the palikən↓399 who are firm in their palikən-ship will be prosper; the monks who are firm in their monkhood will be prosper; the wandering ascetics (aməṅ)↓400 who are firm in their wanderership will be prosper; the vasis↓401 who are firm in their vasi-ship will be prosper; the nuns (əbon)↓402 who are firm in their nunship will be prosper; the renouncers (tiagi) who are firm in their renunciation will be successful; even more so the aspirants (valaka) who are firm in their aspirantship will be successful; the peasants who are firm in their peasantship will be successful; the thieves (əvah)↓403 firm in their thievery will be successful; the gusti firm in their gusti-ship will be successful; the minister firm in their ministership will be successful; the masaṅs (?)↓404 who are firm in their masaṅ-ship will be successful; the bujaṅgas who are firm in their bujaṅga-ship will be successful; the seamen who are firm in their seamanship will be successful; the disis who are firm in their disi-ship will be successful; the elders who are firm in their eldership will be successful; the hermits who are firm in their hermitship will be successful; the rulers who are firm in their rulership will be successful. Formerly, the scholars, together with the divine king who were firm in making the world prosperous, so that the north, south, west [and] east — everything which is held by the earth [and] covered by the sky — prospered, all beings are alive, all of them.↓405
Notes
↑399. The word palikən is not recorded in dictionaries. It seems implausible to emend it to palika ‘diver’ (found in SKK 7.3) since it is mentioned along with the list of people related to religious institutions. Might there be any connection with the Skt. term kāpālika? See OJED kapālikabrata ‘of the observance of the Kapālikas’ (the correct spellings would have been kāpālika- and Kāpālikas).↑400. My interpretation of aməṅ as wandering ascetics is based on Bujaṅga Manik, the protagonist of the eponymous text. Another name for the protagonist is aməṅ layaran, attributed when the ascetic stepped off a boat, anchored in Kalapa during his first return from pilgrims as a hermit in eastern Java.
↑401. On the interpretation of the term vaśi, see Appendix 1.
↑402. For an explanation of the term əbon, see Chapter 11.
↑403. My translation assumes thatəvah is equivalent to MdS euwah-euwah ‘scoundrel, thief, robber; manuk euwah-euwah (C.) bird of prey’. Without proposing any gloss, OJED records aṅəvah as attested in Sum 10.9 solah bhāvanirāmaṅun sih aṅəvah bapa-bapa juga denirāṅucap. This has been translated as “Everything she did aroused affection, even if she could only sigh ( aṅəvah) and say ‘da, da’”. (ed. and trans. Worsley et al. 2013). Worsley et al. have taken the word aṅəvah to be a variant of aṅəhah (cf. OJED uməhah, s.v. əhah), meaning ‘to sigh, moan’). This OJ evidence does not seem to furnish a more promising angle of interpretation than MdS euwah-euwah.
↑404. In the light of SMG 19.2 it is clear that masaṅ refers to an agricultural activity: tani ma ṅaranya, paka dibuat ñadap masaṅ ñavara, cocooan, pəpəlakan, ya tani ṅaranya “The farmer (tani) means: [they] are advanced (paka) in harvesting rice (dibuat), in tapping, in putting the yoke, in planting paddy (? ñavara), in taking care of the livestock, in planting the crops”.
↑405. I supply a comma after maṅhurip, since in OS this word is usually placed at the end of a clause or a sentence. Cf. FCP 26r3: kita tuturkənən voṅ sakabeh, pinakadədəlan bvana, pinakadasarniṅ prətivi, andəlan sarva maṅhurip “you are the person to be followed by all people, serving as the support of the world, as the foundation of the earth, the stabilizer of all living beings”. In this case, maṅhurip ‘to live’ seems to be intransitive, and it corresponds to OJ (m)ahurip ‘to live, living’, not to (m)aṅhurip ‘to give life, to grant life’.
18
Types of Beings
sarva janma kabeh ṅaranna, janma tumuvuh, janma triyak, janma voṅ, janma si voṅ, vastu si voṅ, ña mana sakitu eta nu dipajar sarva jaA:28vnma kabeh.
All kinds of beings means: plant beings, animal beings, human beings, individual beings (si voṅ), the substance of the individual (vastu si voṅ).↓406 That is the reason that all of them are called all beings.
Notes
↑406. In this context, vastu probably means ‘substance’. Cf. the name of the Sundanese King, Wastu Kancana, literally meaning ‘the substance of gold’ or Lingga Wastu ‘whose essence is the lingga’ in CVG; cf. KaPaṅ 202 ṅaranna vastu muliya ‘its name is the priceless essence’.- Cf. SHP 5b: ika sarva janma, ikaṅ janma tumuvuh, janma triyak, janma mrəga pasu paksi, janma mavoṅ, janma siṅ voṅ, vastuniṅ voṅ, samaṅkana kvehiṅ janma pamətuanikeṅ lanaṅ vadon. Possibly mavoṅ should be emended to voṅ and vastuniṅ to vastu siṅ.
janma tumuvuh ma ṅaranna, trəna, taru, lata, guluma, pahi maṅhurip hejo lembokna tar daṅkura, ya janma tumuvuh ṅaranna.
Plant beings are grass, trees, creepers, shrubs, all that is alive, fresh green, wild. They are called plant beings.
janma triyak ma ṅaranna, savatək satoa, magəṅ madəmit, di darat di cai, ya janma triyak ṅaranna.
Animal beings are all kinds of animals, big or small, on land or in the water. They are called animal beings.
janma voṅ ma ṅaranna, ruana janma, kena tə hade yunina, janma si voṅ ma ṅaranna, rampes yuni, rampes baṅsa, kena hantə acan ñaho di saṅ hyaṅ darma, vastu si voṅ ma ṅaranna, nu təgər di bənaṅna ñaho, vruh di saṅ hyaṅ darma, ñaho di tato saṅ hyaṅ ajñana, ya ta vastu si voṅ ṅaranna.
Human beings are human [only] in appearance, for their character is not good.↓407 Individual beings (si voṅ) have good character, good family, for they do not know yet the holy dharma. The substance of the individual is the one who is firm in the impact of knowing, knowing the holy dharma, knowing the reality of holy knowledge. Those are called real human beings.
Notes
↑407. This sentence and the one that follows are syntactically problematic because of the conjunction kena, whereas we expect a conjunction that expresses the meaning ‘only’ or ‘but’, such as ṅan, heṅan, or OJ words like kunaṅ, kintu which mean ‘but’ and have the same consonants as kena despite being unattested in OS. Another way to fix the syntax of this sentence would be to skip ruana janma in the first sentence and rampes yuni and rampes baṅsa in the second sentence, so that kena would make sense in the expected meaning ‘because’. Cf. The similar syntax in SKK 8.2 and 8.3.ini ma sugan hayaṅ kalihasan ku əsi bvana, reyana ta, 4, ini ṅaranna, kurija, mantaja, bagaja, payuja, kurija ma ṅaranna, savatək bijil ti suṅut, mantaja ma ṅaranna, savatək bijil ti panon, bagaja ma ṅaranna, savatək bijil ti A:29rbaga, payuja ma ṅaranna, savatək bijil ti tumbuṅ, ya ta sinaṅguh saṅ hyaṅ catur-mula ṅaranna.
May this be sought to be internalized by the inhabitants of the world,↓408 four in number. These are kurija, mataja, bagaja, payuja. Kurija means all kinds which appear from the mouth;↓409 mataja means all kinds which appear from the eyes; bagaja means all kinds which appear from the vulva; payuja means all kinds which appear from the anus. Those are called the holy four origins.
Notes
↑408. We find several occurrences where the word əsi refers to the person. Cf. aya ma nu ṅəsi dayəh ivə ‘If one resides here’ in Kawali 6 (Aditia Gunawan & Griffiths 2021: 188). Cf. əsi imahna ‘wife’ in SKK 12.6.↑409. In the corresponding SMG passage (17.1), we have urija (or vurija in ms. B). See my comment on urija in SMG 17.1.
- SMG 17.1: nihan muvah keṅətakna, hana ta ya catur-mula ṅaranya, ini byaktana, mantaja, urija, payuja, bagaja, mantaja ṅaranya, nu savatək bijil ti panon, urija ṅa, nu savatək bijil ti suṅut, payuja ṅaranya, nu savatək bijil ti tumbuṅ, bagaja ṅaranya, nu savatək bijil ti sukla-svanita, lavasnya sakeṅ naraka, satus tahun, nihan sinaṅguh catur-mula ṅaranya, liṅ saṅ pandita.
19
Miscellaneous Classifications
ini guna janma di bvana, 6, ṅaṅka, ñigi, ṅikət, ñigəṅ, ṅaruaṅ, ṅaromboṅ, ṅaṅka ma ṅaranna, aṅən-aṅən, ñigi ma ṅaranna, uuntayan, ṅikət ma ṅaranna, vatək nalikən, ñigəṅ ma ṅaranna, məṅpəṅ, məlah, mañcir, midvakən, ṅadar, ṅaṅgit aṅka, ṅukur, ñarvakən, ṅarvaṅ ma ṅaranna, savatək ṅalikən, ṅaromboṅ ma ṅaranna, savatək hələt-hələt, ya ta sinaṅguh sad-guna ṅaranna, sakitu guna janma sareana.
These are the 6 abilities of people in the world: to count (ṅaṅka), to chain yarns (ñigi), to tie (ṅikət), to touch (ñigəṅ), to bury (ṅaruaṅ), to heap up (ṅaromboṅ).↓410 To count means estimating; ñigi↓411 means twisting;↓412 ṅikət is various bindings; ñigəṅ is centering (? məṅpəṅ),↓413 splitting (məlah), using a wedge (mañcir),↓414 halving, evaluating, calculating (ṅaṅgit aṅka),↓415 measuring, equating; to bury means all kinds of digging; ṅaromboṅ is all kinds of spaces (hələt-hələt). Those are called the six abilities (sad-guna),↓416 so many are all the abilities of the people.
Notes
↑410. I interpret ṅaromboṅ based on one of the meanings of rombong in Malay, viz. ‘piling or heaping up’. This word is clearly connected to Mal. rombongan ‘a group’. Wilkinson also notes rombong as ‘Malacca basket; this is a basket of fine pandan matwork made usually in a set to nest one within the other; in shape round, triangular or polygonal; each basket having a separate overlapping cover. But the older rombong was of larger size and used for storing rice; tĕrubong. The small sizes (known also as kĕmbal) are used as work-baskets, sireh-baskets, etc.’.↑411. The verb ñigi is not recorded in dictionaries. However, Hardjadibrata notes its base sigi in the dialect register which means ‘end of warp yarns (hanging like a fringe)’.
↑412. Cf. OJ unte, aṅunte, inunte, aṅunte-hunte ‘to twist together, wind (cf. MdS untay)’. Cf. Mal. untai ‘a chain; numeral coefficient for necklace, etc.’.
↑413. My interpretation of məṅpəṅ is based on the meaning of pəṅpəṅ in OJ ‘(subst.) being used at the right moment’. Cf. MdS meungpeung ‘while it is still ... (do st. that is not possible later, make the best while o. can)’. This word hence seems to be synonymous with OJ səḍəṅ ‘right time (not too early or too late), right moment, right measure (not too big or too small)’. I presume that məṅpəṅ is not only related to time, but also to measure or position.
↑414. mañcir can be recognized from MdS pañcir ‘wedge’, while mancir means ‘use a wedge (e.g. in splitting wood), drive a wedge in somewhere’.
↑415. My emendation of ṅagitaka to ṅaṅgit aṅka is based on the explanation of ñigəṅ which seems to be related to the activity of measuring and apportioning. In MdS, ṅaṅgit means ‘to compose/write st. (a story, speech, etc.) in beautiful form/in elegant style; write st. in verse form)’, while in OJ we only find its passive form inaṅgit meaning ‘to interlace, make into a garland’. It seems that the latter is the original meaning, while MdS reflects a secondary development. In OS, only the base form is attested in SC aṅgit artati dəṅ prəlabi ‘the composition of Artati and Prelabi’. The word aṅka also occurs in OS, e.g. in BM 1300 bənaṅ aiṅ adu aṅka which Noorduyn & Teeuw translate as “what was the result of my weighing intentions”. I prefer to translate this phrase as “as the result of my calculation”. The compound ṅaṅgit aṅka (litt. ‘to compose numbers’) seems to be synonymous with adu aṅka (litt. ‘to match numbers’), involving a verb and a noun. On this basis, I interpret ṅaṅgit aṅka as ‘to calculate.
↑416. The number of skills (guna) listed here is six, which is reminiscent of the Skt. and OJ concept of ṣaḍguṇa. What is remarkable is that the six gunas here are entirely different from those we find in OJ sources, where the same terms refer primarily to the ability of the king: sandhi ‘peace’, vigraha ‘war’, āyana ‘marching’, āsana ‘sitting encamped’, dvaidhībhāva ‘dividing his force’, and saṅśraya ’seeking the protection of a more powerful king’ (OJED, s.v. ṣaḍguṇa). The OJ tradition is in conformity with Sanskrit sources, such as Arthaśāstra 7.1.6–12 where the six are listed in prose (transl. Olivelle 2013), while they are listed in verse-form at MDhŚ 7.160: saṁdhiṁ ca vigrahaṁ caiva yānam āsanam eva ca | dvaidhībhāvaṁ saṁśrayaṁ ca ṣaḍguṇāṁś cintayet sadā “He should constantly think about the sixfold strategy: forging alliances, waging war, marching into battle, remaining stationary, pursuing a double stratagem, and seeking asylum” (ed. and transl. Olivelle 2005). In our text, the ṣaḍguṇa is recontextualized, being applied to servants.
ini kahayaṅ janma, 4, yun suda, yun suka, yun muṅgah, yun luput, ini kaliṅanna, yun suda ma ṅaranna hayaṅ purna, mumul kəna ku sarba kasakit, yun suka ma ṅaranna, hayaṅ bəṅhar, mumul kaantunan ku drabya, A:29vyun muṅgah ma ṅaranna, hayaṅ sorga, mumul maṅgihkən bvana, yun luput ma ṅaranna, hayaṅ mokta, mumul kabava ku para sorga, ña mana sakitu kahayaṅ janma sareana.
These are the 4 desires of the people: the wish to be pure (yun suda), the wish to be happy (yun suka), the wish to ascend (yun muṅgah), the wish to be liberated (yun luput). This is what it means: yun suda is desiring to be healthy (purna),↓417 refusing to suffer from any disease; yun suka is desiring to be rich, refusing to be deprived of possessions; yun muṅgah is desiring heaven, refusing to obtain [another rebirth in] the world; yun luput is desiring release, refusing to be taken by↓418 all heavens.↓419 That is why so many are all the desires of the people.
Notes
↑417. For the interpretation of purna as healthy, see OJED (s.v. pūrṇa 4) ‘restored to its former condition’. Cf. SMG 19.2 purna ṅaranya, hantə dibogakahivaṅan, kativasan “the one who is healthy (purna) means [the one who] does not have defects and diseases”.↑418. Probably kabava ku should be emended to kabava ka, but kabava ku is very common, while kabava ka never occurs in the OS corpus. Cf. KaPani 440 saṅkan jalma kalolita, kabava ku para yuga “It is the reason why people are convulsed, [and] taken by various yugas”. The term yuga here seems to have a negative connotation.
↑419. The noun sorga preceded by the word para occurs several times in the OS corpus, e.g. in SA 1083–1084 nu ṅəsi rahina sada, pañaraman para sorga “who lives in Rahina Sada, the lessons of all celestials”; PR 63v pahi mijil ti niskala, lain ti na para sorga “All appears from the unmanifest, but not from all kinds of heavens”. The meaning of para sorga seems to vary with the contexts, sometimes indicating celestial beings, sometimes a celestial place. I believe that the latter is intended in this context. This meaning also occurs in KaMah 1455–1457 eboh ta aiṅ magahan, eta tu na para sorga, kasorgaan voṅ sajagat “Here I would like to give [you] advice, that is all kind of heavens, heavens for all people in the world”. Cf. para nusa ‘all kinds of countries’ in SKK 11.31. See Chapter 10, §Cosmology.
ini nu mandi ka cai, 4, kaliṅanna, lanaṅ, vadon, kədi, malavadiṅ, sakitu eta reyana, sabaraha dagaṅan dipakən eta, 2, kaliṅanna, asak dəṅ atah, goce dəṅ rampes, becet dəṅ gəde, sabaraha rasana, 6, kaliṅanna, lavaṇa, kaṭuka, tikta, amla, kaṣāya, madhura, lavaṇa ma ṅaranna paṅset, kaṭuka ma ṅaranna, lada, tikta ma ṅaranna pahit, amla ma ṅaranna hasəm, kaṣāya ma ṅaranna pələm, madhura ma ṅaranna amis, sakitu karasana ku na janma sarerea.
These are the 4 who bathe in the river, that is to say: male, female, effeminate man, unfeminine woman.↓420 That is the number. How many are the [types of] earmarked goods? [There are] 2, that is to say: ripe and raw, bad and good, small and big. How many are the flavors? [There are] 6, that is to say: salty (lavaṇa), hot (kaṭuka), bitter (tikta),↓421 sour (amla), astringent (kaṣāya),↓422 sweet (madhura). Lavaṇa means salty, kaṭuka means spicy,↓423 tikta means bitter, amla means sour, kaṣāya means savory, madhura means sweet. So many are all the things tasted by the people.
Notes
↑420. The expression kədi malavadiṅ is undoubtedly equivalent to OJ kəḍi valavadi. OJED glosses kəḍi as ‘emasculated, eunuch’ and valavadi as ‘a woman and not yet a woman. Prob. Skt abala, impotent, and vadhri, castrated’. On the OJ expression, Acri (2017: 229, fn. 47) notes as follows: “ kəḍi valavadi is used in an identical context in the Vr̥haspatitattva, the Tattvajñāna and the Ślokāntara (11–12.2). The last text employs the two words to explain the Sanskrit sequence klīvo ’balo vadhriḥ, as follows: ṅaranya kəḍi, valavadi ṅaranya strī tan strī—‘klīva (from klība, emasculated) means eunuch, valavadi means a woman and yet not a woman’. Vr̥haspatitattva 33.64 explains kəḍi and valavadi as janmāntarapuruṣa, which would translate as ‘transsexual’”.↑421. The spelling kaduka (for Skt. kaṭuka) is also found in the SiGu parallel. As for tikta, none of the witnesses of SiGu has a correct reading according to Sanskrit spelling. However, ms. C reads tritta, which could be interpreted as a small error for trikta (due to the resemblance of aksaras ka and ta). It should be noted that the word trikta was probably the common OS spelling for Skt. tikta. However, since it is intended as a gloss, I normalize both terms according to Sanskrit spelling in SKK and SiGu. On the spontaneous /r/, see Chapter 3, §Phonology.
↑422. ‘Astringent’ is the meaning of kaṣāya in Skt. and OJ, but the gloss shows that our author understood it differently. The currency of his interpretation in West Java is confirmed by SiGu 2.5.
↑423. On lada as meaning ‘spicy’, see my comment on SiGu 2.5, where the word lada is used in the same meaning and in the same context, even though that text is formulated in OJ.
- SiGu 2.5: 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, .
- Vr̥h 33: kunaṅ ikaṅ rasa, nəm prakāranika, lvirnya, lavaṇa, amla, kaṭuka, tikta, kaṣāya, madhura, lavaṇa ṅaranya asin, amla ṅaranya asəm, kaṭuka ṅaranya pəḍəs, kaṣāya ṅaranya səpət, madhura ṅaranya manis, tikta ṅaranya pahit, nahan taṅ ṣaḍrasa ṅaranya.
20
Property and Inheritance
ini pakən uraṅ mibogaan maneh, pakənna turun pativah-tivah ka anak ka iñcu, ka umpi ka cicip, ka muniṅ, ka aṅgasantana, ka pratisantana, ka putu vəkas kula-kadaṅ sakabeh, nu siəp dipikakolotan dəṅ nu hamo siəp.
These are for us to take into possession ourselves, in order that they descend continuously (pativah-tivah) to children [and] grandchildren, to great grandchildren, to great-great grandchildren, to muniṅ, to aṅgasantana, to pratisantana;↓424 all ultimate descendants (putu vəkas)↓425 of [our] family — those which are suitable be given in inheritance↓426 as well as those which are not suitable.
Notes
↑424. Cf. the similar list in AG 1v rakeyan darmasikṣa, siya ṅavarah anak, əñcu, umpi, cicip, muniṅ, aṅgasantana, kulasantana, prətisantana, aṅgasaṅ parigal vit vəkas kulakadaṅ sakabeh “The venerable Darmasiksa instructs his children, grandchildren, great-grandchildren, great-great-grandchildren, muniṅ, aṅgasantana, kulasantana, prətisantana, aṅgasaṅ parigal, ultimate descendants, his entire family”. Cf. also OJ lists of descendants, mainly found in inscriptions, such as the Lintakan charter (841 Śaka) 3r20–21: maṅkanā lavasanyan· tmuAkan· sāṁsāra, Avaknya rabinya Anaknya putunya puyutnya Aṅgasnya nāhan· liṁnirar paṅhanākan· sapatha matəhər· mamantiṅakan· hantlū manətək· gulūniṁ hayam· “‘That is how long they will find suffering, themselves, their wives, their children, their grandchildren, their great-grandchildren, and their great-great-grandchildren’. Those were his words as he set the curse. Then he smashed the egg, slit the chicken’s throat” (draft ed. and transl. by Tyassanti Kusumo Dewanti, Wayan Jarrah Sastrawan & Arlo Griffiths). Gandhakuti (964 Śaka) 2v2–2v3 katmva de santāna prātisantānira, Anak putu buyut· cicik muniṁ pituṁ Aṅśa siraji pādukā mpuṅku “would be obtained by his offspring and offspring’s offspring: children, grandchildren, great-grandchildren, great-great-grandchildren, the seven [generations of] descendants of Aji Pāduka Mpuṅku” (draft ed. and transl. by Arlo Griffiths & Eko Bastiawan). On the term aṅśa, see Griffiths 2020: 118–122.↑425. I interpret putu vəkas as compound. In OJ and MdS, putu means grandchild, while OJ vəkas means ‘1. the last of a stretch in time or space, end, limit, final aim; finally; 2. the highest point, top, height, what surpasses all others, paramount, non plus ultra, first, best or worst’. Cf. vit vəkas in OJ.
↑426. The word dipikakolotan, which I translate as ’to be given in inheritance’, is not found in the dictionary. The meaning is based on context. The circumfix dipi- -an is used to form verbs with a causative meaning. The basic form is kakolotan, from kolot ‘old, parents’, which probably means the same as kabuyutan ‘sacred’, also ‘heirloom’, which is derived from buyut ‘great-grandfather, elder’. Cf. dipikabuyutan in SMG 3.7.
bənaṅ cəkap hamo siəp dipikakolotan ṅaranna vineh iṅ buta raksasa, bənaṅ bobotoh, bənaṅ babalañjaan, hamo yogya dipikakolotan, ṅaranna vineh iṅ cipta haṅkara, heṅan pamere induṅ, pamere bapa, pamere paṅguruan, vənaṅ dipikakolotan, ṅaranna deva rumaksa di uraṅ, ladaṅ pəpəlakan vənaṅ dipikakolotan, ṅaranna manik bijil ti prətivi, ladaṅ həyək, ladaṅ cocooan, vənaṅ dipikakolotan, ṅaranna mirah tiba ti akasa.
Gains from impudence are not suitable to be given inheritance: they are called “gifts of the demons”. Gains from gambling, from subletting (?, babalañjaan)↓427 are not suitable to be given in inheritance: they are called “gifts of an egocentric mind”.↓428 Nevertheless, gifts from the mother, gifts from the father, gifts from teachers, they can be given in inheritance: they are called “gods that protect us”. Profits from agriculture can be given in inheritance: they are called “jewels produced from the earth”. Profits from weaving [and] products of husbandry can be given in inheritance: they are called “rubies fallen from the sky”.
Notes
↑427. In MdS as in Mal., balañja means ‘shopping’, but Rigg notes babalanja ‘to do marketing, to make purchases of household commodities’. It makes more sense to take it from lañja ‘add a second layer to the first one, cover in (over/up) st.; repeat a job or action; take a second one to a woman; take a second one to a moneylender/supplier’. So probably babalañjaan is a nominal derivation which means something like ‘leasing, leasehold, subletting’. The last meaning is attested in a small number of OJ inscriptions. In the Palepangan inscription, for instance, we find: len· sumaṅkā rika hana ta savaḥ bhaṭāra kmitan· rāmanta lamvit· 1 dmak·ni p⟨ū⟩ja [em., pāja insc.], mūla lamvit· 1 tan inukur· Ikā Āpan· hĭnanyan· svabhāvanya, muAṁ lañjān· pirak· dhā 14 patukan· pirak· dhā 4| panurat· pirak· mā 4 | “Besides them there was 1 lamvit of paddy field of the deity kept by the elders as endowment for the cult (pūja) — the value (mūla) of 1 lamvit was not measured, because of the destituteness of its condition — with the income from subletting (lañjān) of 14 dhāraṇa of silver; the patukan of 4 māṣa of silver; the panurat of 4 dhāraṇa of silver” (draft ed. and transl. by Griffiths 2020; cf. Bosch 1917, Bijlage M: 88–98; Boechari 1985–1986: 124–126). However, the reduplication babalañjaan seems unnatural: should we emend it to babak lañjaan? In MdS, the word babakan means newly founded hamlet.↑428. Instead of aṅkara, may be it should emend ambara into saṅhara based on ṅahara in H? So cipta saṅhara yield a meaning ‘destructive mind’.
21
Taking a Woman as Servant
aya ma nu bəṅhar, teka nəbus vadon, hantə ñaho induṅ-bapana, ulah dipikaritakən, bisi uraṅ kabava salah.
If there are rich people, then [they] redeem a woman, without knowing about her parents. [Such a woman] should not be taken as purchased servant (dipikaritakən),↓429 lest we become involved in something wrong.
Notes
↑429. My emendation dipikaritakən is proposed in the light of the occurrence of krīta ‘purchased slave’ in an OJ legal text that comments on MDhŚ 8.415: dhvajāhr̥to bhaktadāso gr̥hajaḥ krītadattrimau | paitriko daṇḍadāsaś ca saptaite dāsayonayaḥ || “There are seven kinds of slaves: a man captured in war, a man who makes himself a slave to receive food, a slave born in the house, a purchased slave, a gifted slave, a hereditary slave, and a man enslaved for punishment”. This śloka is paraphrased in BAV (5v): ka, panaṅkaniṅ kavulā, tavan, kavula saṅke pinaṅan, krīta, ulihiṅ anuku, datrimah, ṅa, kavula paveveh “The meaning is: the origins of the slave are the captive, the slave from lack of food, the krīta, i.e. the result of purchase, the datrimah, i.e. gifted slave”. In Skt. krīta means ‘bought, purchased; purchased from his natural parents (as a son; one of the twelve kinds of sons acknowledged by the ancient Hindū law)’. In this light, it seems plausible that the base form to which the circumfix dipi- -kən is applied was a word deriving from Skt. krīta, and karita seems to be the closest fit with the ms. readings. The context of nəbus vadon ‘to redeem a woman’ strengthens my hypothesis. It is also possible that dipikaritikən is the intended reading, if we can postulate a locally prevalent form kariti as feminine of karita (although the fem. of krīta would actually be krītā in Skt.).aya dəi, ñaho di induṅ-bapana, paran saṅkanna hulun, lamun tvah induṅ-bapana rampes, rampes keneh na janma, ṅaranna kapapas ku tvah kolot, vənaṅ dipikaritakən, heṅan lamun ku tvahna carut ma ulah dipikalələhəṅkən, ṅaranna janma midər iṅ naraka.
There is more — when we do know about her parents, where the servant’s origin is —, if the behavior of her parents is good, the person (in question, janma) is still good. It is called “being defeated (kapapas) by ones parents’ behavior”. She can be taken as purchased servant. But if she is defeated by their deceitful behavior, she should not be tolerated. It is called “a person wandering around in hell”.
aya dəi na janma, rampes tvahna, rampes susukna, rampes vvitna, ulah mo təbus, heṅan ulah tuluy dipisomah, bisi hulun turunanna, ulah mo pajarkən ka kula-kadaṅ uraṅ, gəs ma tañaan, bavakən səpahən, sebakən ku uraṅ.
There is more, [if] there is a person of good behavior, of good foundation,↓430 of good origin, [we should] not fail to redeem [her], but [we] should not immediately (tuluy)↓431 take [her] as wife, lest the descendant be a servant. [We] should not fail to tell [it] to our family. After that, we should propose [to marry her], bring a betel quid and serve it.
Notes
↑430. I interpret susuk as ‘foundation’ based on the usage of the verb ñusuk which can imply the meaning ‘to build, to open up, to found’. For a discussion of the word ñusuk, see Aditia Gunawan & Griffiths 2021: 152–153.↑431. The meaning ‘immediately’ is not recorded for tuluy in Sundanese dictionaries and GNT. However, in OJ, tuluy has this meaning. See OJED s.v. tuluy ‘immediate continuation’, tumuluy, tumulvi, tumul ‘to continue immediately, to proceed from one thing to the next; to go straight on, penetrate; thereupon, straight away’.
sakitu eta jaṅjavokanana pakən dapurna pulaṅ ka jatina dəi, pakən bətəṅ diA:31ri ti pañjara, pakən maur ka baṅsa uraṅ rampes, pakən bətəṅ kapataka.
Those are the powerful words (jaṅjavokan) so that [her] family returns to its caste,↓432 so that [she] avoids, escapes from imprisonment,↓433 so that [she] mingles with our good family, so that [she] avoids calamity.
Notes
↑432. The use of the word jati in this context is intriguing since it seems to imply the meaning that jāti typically has in India, namely ‘caste’. The notion of caste is absent in Old Sundanese sources. However, in SKK we see a clear social hierarchy placing the hulun below the tohaan. It may therefore be that jati means ‘caste’ in a loose sense, referring to the low status of the hulun.↑433. Instead of reading the phrase as bətəṅ diri ti pañjara, another possibility is to render it as bətəṅ di riti-pañjara, which can be interpreted as ‘ceased from the bronze cage’. The word riti is indeed unattested in OS, but it occurs in OJ as a kind of metal. OJED glosses uncertain meanings: ‘a certain metal (bronze, brass?). Cf. PYñ 8.3 hana vəsi riti tambaga matahi-tahi “there are the rusty iron, bronze (? riti), [and] copper”; Tk 1.101b makadi dhātu riti tambaga mvaṅ vəsi vaja rajata kañcana “especially the mineral, bronze, copper, and also iron, steel, silver, [and] gold”; TK 62.35 dhātu vəsi riri (r. riti) tambaga salaka “mineral, iron, bronze, copper, silver”.
22
Matchmaking
ini pakən uraṅ ṅajajadikən budak, ulah havara dipitotohkən mo ma ka nu bənər bitan uraṅ, kareyaan uraṅ, lamun leṅkeṅ bapa turun ka anak lalaki, lamun leṅkeṅ induṅ turun ka anak vadon, lamun pahi mati pañcat ti bumi, ṅaranna buta sumurup iṅ kali, hantə yogya mijodokən bocah, bisi kabava salah, bisi kaparisədək nu ṅajajadikən.
This is for us to arrange our children’s marriage. They should not be matched↓434 too early unless [the other family] is as proper as ours, the majority of us. As for the venereal disease↓435 of a father, it descends to the sons; as for the venereal disease of a mother, it descends to the daughters; if all die, they ascend from earth. It is called the demon entering into the Kali (epoch). It is improper to match infants (with each other), lest we become involved in something wrong, lest the [parents] who made the arrangement get cornered.↓436
Notes
↑434. The word dipitotohkən is from toh, which in OJ has the meaning ‘stake (in game, gambling, wager, competition, combat); main stake (in combat)’ (OJED, s.v. toh II). However, it seems that the meaning intended by the author is more related to OJ taruh, anaruh ‘to compete with, vie with, challenge’ (OJED, s.v. taruh), so that in our context it can be rendered as ‘to match’. In MdS, the only related word is bobotoh, meaning ‘the pers. who leads in a cockfight or gambling’. Cf. also OJ adu which has the double meaning ‘to put face to face, bring into contact, make clash, have fight, pit against; to vie in, measure’ and ‘to mix, blend ingredients’ (OJED, s.v. adu).↑435. The word leṅkeṅ with the meaning of ‘venereal disease’ is only recorded in Rigg (1862, s.v. léngkéng).
↑436. The word kaparisədək is a passive ka- form derived from the secondary base pisədək, with the infix -ar-. See Chapter 3, §Morphology.
23
Closing Admonition
samaṅkana kayatnakəna talatah saṅ sadu, saur saṅ darma pitutur, mujarakən na sabda saṅ rumuhun, turut tvah pakasabda, namo sivaya, namo budaya, namo sidam jiva palipurna.
Thus far the instruction of the holy men, the words of the Darma Pitutur, who utters the words of the ancestors, which should be given due attention. Follow [their] action, use [these] words:↓437 Homage to Siwa, homage to Buddha, homage to the fulfilled and perfect soul.
Notes
↑437. The form pakasabda is remarkable. In OJ, it occurs in Bhomāntaka 100.12c dhvaniniṅ gəlap śatasahasrakoṭi pakaśabdaniṅ prəp anitir, translated by Teeuw & Robson as “The din of a hundred thousand thunderclaps was the sound of the repeated punches”. Their comment on this form is as follows: “pakaśabda ‘was the sound’: a remarkable construction with the prefix paka- literally ‘served as’. Does the author simply mean the sound of the repeated punches was like the din...?”. I rather choose to take it as imperative, based on the occurrence of turut tvah in the previous clause.saṅ amaca maka suka, saṅ ṅaharəp kasukma ujar rahayu, ṅarəgəp cipta nirmala, yatna saṅ sevaka darma, ini kahuvusan siksa kandaṅ karəsian ṅaranya, ṅaranna saṅ pustaka, pun.
Happy shall be the reader who intends that the good words be absorbed completely (kasukma),↓438 [and] who is firm in his pure mind. Please be attentive O servant of the dharma. This is the completion of what are called ‘The Hermits’ Precepts for Society’, the title of the book. Pun.↓439
Notes
↑438. I interpret kasukma as an equivalent of sinūkṣma in OJ ‘to absorb completely (make into the sūkṣma, the essence, of one’s heart)’. Another possibility is to take kasukma as a noun, then the alternative translation would be ‘those who expect the secret of the good words’.↑439. For a discussion of pun, see Aditia Gunawan & Griffiths 2021: 150–151.
na4+ḥhakca Bde A EdASD H
den B (morphological)hayu, hana ta A EdASD H
hayu,[... Bsaṅ hyaṅ EdASD H
1+.yaṁ Akayatnakəna A EdASD
kayatna-yatna Hnihan ujar A EdASD H
...] Ujar Bkandaṅ A EdASD H
kadaṁ Bdasa-krəta A EdASD H
da3+ Bkundaṅən A EdASD
kudaṁṅən:a B (morphological)kundaṅən na Huraṅ reya A EdASD
Uraṁ rye di na bvana pun· Buraṅ rea pun Hasiṅ nu dek nañjərkən saṅ hyaṅ sasana krəta transmitted in EdASD A H
najərkən A Hdasa Hom. B
This entire phrase is omitted in B, which however has a more extensive version of the preceding phrase.nañjərkən EdASD
najərkən A Hom. B (larger gap)sasana A EdASD
dasa Hom. B (larger gap)pakənən A EdASD
pakən Bhəbəl ñovana em.
həbəl ñavana A Hhəbəl[... Bhəbəl ñevana EdASDjadyan EdASD
jadya Adəgdəg A EdASD
dədəg Htañjər EdASD
tajər Ajaya EdASD
ya Aom. Hñovana A
ñavana EdASDac Hñevana EdASDpcna uraṅ A EdASD
...] na Uraṁ Bini B EdASD H
1+ni Abyaktana A H
byitana Bbyakta EdASDdasa-krəta A EdASD H
dasakrata Bdasa-sila A EdASD H
dasa[... Bindriya A EdASD
-indraya Hdi A H
om. EdASDdi bumi A EdASD
om. Hparək em.
paR̥ka Atan parək EdASD Hini pakən A EdASD
...] pak·kən Bbumi A B EdASD
di bumi Hlamba, caaṅ jalan norm.
lamba caaṅ jalan EdASD Hlambha3+ṁjalan· Alaba, caAṁ jalan Bpradana A
prədana Bpridana EdASD Hcaaṅ B EdASD H
caA Aburuan, aṅgəs EdASD
buruAn·, agəs AburuAn· A[... Bbruan, aṅgəs Hhuma A EdASD H
...]ma Bhirup A B H
om. EdASDsove EdASD
sovera A B Hñovana A B
ñevana EdASDpcñavana EdASDacñovara Hsaṅ mavaṅ rat A
saṁ mava ra[... Bsama vaṅ sarat EdASDsaṅ mava rat Hguluma A
galuma EdASDgulama Hhejo A EdASD H
...]jo Bvovohan A EdASD
voḥvoḥhan B H (morphological)hudan A B H
hujan EdASDlanduh A EdASDac H
ladaḥ Blanduṅ EdASDpcmakahurip na A EdASD H
makahurip[... Bkrəta, di lamba A EdASD H
...] di laba Bkrəta A EdASD
-krata Bkalaṅkaṅ A EdASD H
om. Bdasa-sila A EdASD H
dasa[... Bta A
om. EdASD Hsaṅ hyaṅ A EdASD H
...] hyaṁ Bdasa-marga ta A EdASD H
dasa-mrəga[... Bindriya A EdASD
-indraya Hbyaktana, cəli A H
byakta, cəli EdASD...]na, cəli Bulah A EdASD
mulah B H (morphological)baraṅ A B EdASD
salah Hmala, na A EdASD H
mala,[... Bnaraka A EdASD
raka Hlamunna A
...]n:a Blamun EdASD Hsinəṅguh B EdASD
sinəguh Asinaṅguh Hbijilna A B EdASD
bijil Hulah A EdASD
mulah B H (morphological)baraṅ A EdASD
salah B H (lexical)dələ, mo A EdASD H
dələ, [... Bsaṅkan uraṅ A EdASD H
...] Ura Bnəmu B EdASD H
nimu Amala, na A B H
mala na EdASDkalesa A B H
naraka EdASD
Or emend to naraka, as in the previous paragraphs?lamunna A B
lamun EdASD Hutama bijil ti mata H
utamaniṅ dələ A EdASDutama bijil ti[... B
Or conjecture paṅdələ?kulit ulah…bijilna ti kulit Thus formulated in A B EdASD
...]nana Bmala na EdASDuta[... B
This paragraph completely missing in H. The manuscript H contains a diferent list after mata (1.7), i.e. iruṅ, suṅut, letah, ləṅən, suku, payu, and baga lavan purusa. It means that Holle’s reading is presumably based on B, which is now lost in this part. In this regard, I will retain the paragraphs (from 1.9–1.15) based on the list in A, but I will record readings from H.kenana A EdASD
...]nana Bmala, na A B
mala na EdASDutama A
uta[... Blamunna A EdASD
lamun Hsinəṅguh A EdASD
sinanaṅguh Hlamunna A
lamun EdASD Hti iruṅ A H
timiruṅ EdASD
It seems that this is a misprint of the edition.baraṅ A EdASD
salah Hnaraka A EdASD
kalesa Hlamunna A
lamun EdASDbaraṅ A EdASD
salah Hlamunna A
lamun EdASD Hbaraṅ A EdASD
salah Hlamunna A
lamun EdASD Hbijilna A EdASD
bijil Hkətər A EdASD
kətir Hbañcana, A
bañcana EdASDlamunna A EdASD
lamun Hbijilna A EdASD
bijil Hbaga lavan purusa H
baga purusa A EdASDkañcolah A
kañcoleh EdASDkacoleh Hbijilna A EdASD
bijil Hma kapahayu A H
kapahayu ma EdASDna dora A H
dora EdASDanak EdASD H
Ana Asa A H
om. EdASDvoṅ A
vaṅ EdASDuraṅ Hvado EdASD
ui davaui ta Adevata Hacvadana Hpcvado A EdASD
vadon Hya EdASD H
yu Asivaya A H
sevaya EdASDsəmbahniṅ A
səmbah iṅ EdASDsəmbahni Hna A H
ma EdASDpañcaksara A H
pañca aksara EdASDjanma A EdASD
camah Hka A
om. EdASD H
This abbreviation for Old Javanese kaliṅanya, quite common in SMG, was again misunderstood by ASD in 7.1.pañcaksara A H
pañca aksara EdASDkatoṅton A EdASDpc H
katiṅton EdASDackavrətan em.
kavrəton A EdASD Hkaindriya A H
ku indriya EdASD (syntactic)ña A EdASD
iña H (morphological)guruniṅ A
guru iṅ EdASDjanma A EdASD
jalma H (orthographical)saṅmoha A EdASD
saṅ mota mota moha Hma A
om. EdASD Hsaaṅgəsna norm.
saAgəsna Asaṅgəsna EdASDpc Hsagəsna EdASDaceta A EdASD
emboh eta H (lexical)iya A EdASD
iña Hprətivi EdASD H
prəvi Adikaṅkənkən EdASD H
dikaṅkəkən Aka A
ku EdASD H (syntactic)dadi A H
om. EdASDprabu A H
pra EdASD
ASD note ‘Sesudah tarahan seharusnya ada prabu’. This note is ambiguous for it is more plausible that the word prabu appears before rama. But if it is the case, than it is misread since the manuscript undoubtedly contains the word prabu just before rama.disi mvaṅ A EdASD
di simaṅ Hprətivi EdASD H
prativi Avrəti kandayun EdASD H
vr̥ətkiṇdayun· Asaṅ kusika, di A EdASD
H (eye-skip)mestri A
mesti EdASDmistri H
The variation of readings is due to the problematic transciption of the character ṭā. In the Old West-Javanese manuscript corpus, this character can represent both ṭā or tra. Faced with the choice to read mesṭi or mestri, I prefer the latter, since it is the more common spelling in OS texts, i.e., Carita Parahyaṅan, Saṅ Hyaṅ Sasana Mahaguru, etc. Cf. Old Javanese metri.mahameru A EdASD
mahamiru Hlamunna A
lamun EdASDpahi A EdASD
eta Hna A EdASDac H
dina EdASDpcdesa kabeh EdASD
desa beḥ Aom. Hpasirma A H
pasima EdASD
The spelling of this word, derived from Skt. paścima, shows considerable variation in the OS corpus. I retain the spelling of A as it occurs again in the next paragraph, and a similar spelling is found in Kavih Mahañana.purba, timur EdASD
purba ti timur A H (dittography)kahanan hyaṅ brahma, baṅ rupanya, pasirma kulon Thus formulated in A
kihanan· Ahya Abr̥ḥma Amirah EdASDabaṅ Hpasima EdASDkahanan hyaṅ brahma, mirah rupanya, pasima, kulon EdASD
ASD explicitly indicate their reading of this phrase as supplied, whereas in fact it is the reading of the manuscript with one semantic substitution (mirah for baṅ) and one orthographic normalization (kulvan to kulon).kahanan EdASD
kihanan· Ahyaṅ EdASD H
hya Abrahma EdASD H
br̥ḥma Abaṅ A
mirah EdASDabaṅ Hpasirma A H
pasima EdASDrupanya A H
ASD considered this word to be omitted in the manuscript, so they added it as though it were a conjecture, but actually it is simply there in A.utara lor, kahanan hyaṅ visnu, hirəṅ rupanya A EdASD
om. H (eye-skip)sivah, sarva varna em.
sivah, varna A H (haplography)aneka varna EdASDdi A H
dina EdASDliṅlaṅ A EdASDac H
laṅlaṅ EdASDpcpagəh A EdASD
pagih Hkarasa A EdASD
karaksa Hsy asəmbava A
si asəmbava EdASDsəmbava Hsi maṅdumi em.
madumi A EdASDmaduman Hmaṅhiṅi tan kahiṅanan Thus formulated in A H
kahiṅinan Apahiṅətan Hmaṅhiṅətan tanpa hiṅa EdASDkahiṅanan em.
kahiṅinan Apahiṅətan Hpahi A EdASD
pahiṅ Hrua di A EdASD
ra Hacru Hpclamunna A EdASD
lamun Hmo A EdASD
hamo Hkaraksa A H
karasa EdASDkady aṅganiṅ EdASD H
kady aganiṅ Aeta, ku A EdASD
eta kaṅkən Hkrəta, ku A EdASD
krəta mana prəlaya Hmana na A EdASD
om. Hhayu A
om. Hlayu EdASD
It seems this is a printing error.sakajalan A EdASD
saṅkan jalan Htiṅkah EdASD H
tikah Ajarot A EdASD
ṅalət H
Holle clearly missread two similar aksaras: ja as ṅa and 2/ro as Ḷ.təaṅ A EdASD
tya Hpisabdaan A EdASD
sabda Hmakaṅuni lamun di harəpən saṅ deva ratu pun
ASD consider this phrase as the beginning of the next paragraph.mana A H
maka EdASDkapaṅguhniṅ A H
kapaṅgihniṅ EdASDtətəiṅ A H
təṅtəiṅ EdASDṅavakan A EdASD
avakan Hkitu EdASD
kətu Amadan usyat em.
madan:usya Amadan usya EdASDmanan nu sya Htitindih A EdASD
titi di Hhunur A H
luhur EdASDsiṅha EdASD
siha Asyaha Hdəkət EdASD
dəkət:ə Adəkət si Htvahniṅ janma A EdASD
taṅguhnana Hactvahniṅ janma Hpckandaṅ EdASD H
kanda Apañca-gati saṅsara H
pañcagantisaṁsara Apañcagati, saṅsara EdASDcarut A EdASD
carutkən Hsok rereh em.
sorereh Asarereh EdASD Hñaṅcarutkən EdASD
ñaṁcarukən Acaṅcarutkən Hna A H
nu EdASDna A H
nu EdASDna A H
nu EdASDna A H
nu EdASDkarah hədapna A
karah ədapna EdASDkarah handapna Hṅajərum EdASD H
ṅajrərum Amijahətan A EdASD
mijahətan, hidəpna soraṅan Hmenta EdASD H
meta Aṅajumput norm.
ṅajuput A EdASD Htu numpu A H
tu tunumpu EdASD (dittography)ṅəntal norm.
ṅətal A EdASDṅagətal Hñopet A
ñepet EdASD Hdi tohaan A EdASD
om. H (eye-skip)təaṅ A EdASD
tyaṅ Hjanma A EdASD
jalma H (orthographical)gusti EdASD
guti Agusti dəṅ mantri Hdəṅ A EdASD
di Hastri A H
estri EdASDdəṅ A EdASD
di Hdigunakən A H
dipiguhakən EdASDsalah A EdASD
salah na Hku A EdASD
kabirəṅəh ku H (syntactic)ulah A EdASD
mulah H (dittography)katigraha A EdASD
kanugraha H (lexical)aṅgəs EdASD H
agəs Atətəiṅ A
təṅtəiṅ EdASDmaṅarti tətəiṅ Hdipajar A EdASD
dipajarkən H (morphological)mulah luhya A EdASD
mulhya Hṅontoṅ EdASD H
ṅotoṅ Adəṅ A EdASD
di Hpujyan A H
pudyan EdASDtohaan A EdASD
tohaan uraṅ Hñətñot A
ñetñot EdASDña Hkapamalyanana A H
kapamalyanna EdASDəluh em.
nəluḥ A EdASD Hditambaan EdASD H
ditabaan Apaksa A EdASD
paksa jampe Hmrətyaksa A EdASD
mrəksa Hhantə EdASD H
hanətə Akaturutan A
katurutan ku EdASDkaturut Hnaṅganan EdASD H
naganan Atanda EdASDpc
tunda A EdASDac Hraksa A EdASD
pake H (lexical)heṅan A EdASD
om. Hlamun nu A EdASD
lamun uraṅ Hcante EdASD
cate Akavujukan A EdASD
kavujuk Hsalimaha milu A
salima hamilu EdASDṅaramankən em.
ṅaramakən A EdASDṅaramekən H (lexical)ya A EdASD
ya ta Hsi mar cante ṅaranna
Supply ma as in the analogous sentences in this paragraph?ya A EdASD
ya ta Hsadeya A EdASDac H
sadeyan EdASDpcdaranan A EdASD
darma Htan yogya A EdASD
tan payogya Hka
Or to emend ku?kena vagəy A EdASD
kena kavagəy, kena kakaruh Hkena … dipitvah A
om. EdASD (eye-skip)
The omission in ASD seems to be due to eye-skip from dipiguna to dipitvah.uraṅ EdASD H
Ura Atan yogya dipitvah A EdASD
tan yaya toh Hhəbəl A EdASD
pañjaṅ Hlamunna A
lamun EdASD Hlamunna A
lamun EdASD Hbisa A H
om. EdASDtəhər A
təgaṅ EdASDdi thar Hsimbut A EdASD
caṅcut Hpaṅadva, dataṅ ma ka sisi, sakarajən dibaju, disimbut A H
om. EdASD (eye-skip)
Again, ASD shows saut du même au même caused by the repetition of the word simbut.karəsian EdASD H
kaśyin Asiksaanana A EdASDpc H
siksaanna EdASDac
Diplomatically, the ms A reads siksaAn:ana. ASD interpret as pamaéh what I interpret as consonant doubling mark, and are hence obliged to emend in order to obtain the reading siksaanana.ṅundər EdASD H
ṅudər Asalaṅ iṅ em.
salaṁ A EdASDsaṅkilaṅ Hṅararaṅgean EdASD
ṅararagyen Akarageyan Htaṅgəhan em.
taṁgəḥkən A EdASD Htu nurunkən A
turunkən EdASDnurunkən Hjalan, gəde A EdASD H
...] gade Bdicaṅcut A EdASD H
caṁcut Bdipaṅadva A EdASD H
paṅadva Bgusti, dəṅ A EdASD H
gu[... Bpaṅadoṅkoṅkən em.
paṁṅadokokoṁkən· Apaṅgadokokoṅkən EdASDpaṅdoṅkokən Hbrahmana A EdASD H
...] bramana Bbəṅhar B EdASD
bəhar Amakaṅuni A EdASD
maka[... Bpaṅidalkən conj.
pahi paṁṅidalkən· A EdASD H
My conjecture paṅidalkən is based on the hyptothesis that a dittography occurs in the word pahi and paṅi. The interjection word such as ulah and ulah mo is usually followed by a verb. Cf. ulah mo paṅidalkən, paṅadokokoṅkən in 4.16.paṅdəukən A
lac. EdASDpaṅdoṅkokən Hkena A EdASD
...] kena Bisəskən A EdASD H
i[... Bṅərikən A
ṅəriṅkən EdASDṅiriṅkən Hastri A
estri EdASDistri Hhulañjar, bisi A EdASD
...] bisi Bhaloan A B EdASD
hulun Htaṅan, sapaṅluṅguhan A EdASD H
taṅan, [... Bdi cataṅ A EdASD
om. Hdi təpas A H
om. EdASDsi paṅluṅguhan A EdASD H
...]guḥhan Bpatutuṅgalan, ya A EdASD H
patutuṅgalan, [... Bpanataran norm.
panahtaran A EdASD Hmakaṅuni A EdASD
...] makaṅuni Bmaṅkaṅuni Haṅgala em.
Agalaṁ AAṁgalaṅ B Hakalaṅ EdASDurut saṅ EdASD H
rut saṁ AUrut [... Baṅgasir em.
Aṅgasin· A EdASD H...]sin Biṅətkənən EdASD H
Iṅətkən· AIṅət·kənən:a B (morphological)luput ti A EdASD H
luput [... Bdəṅ astri A H
deṅ estri EdASD...] Astri Bsapitunahan A B H
sapinahan EdASDiña B H
ña A EdASDkeh na A EdASD H
2+ Bkitu keh lamun uraṅ dek paparan, hayva H
kitu keḥ lamu Uraṁ dek· paparran· BItu hayva A EdASDditurut A EdASD
katurut· B Huraṅ A EdASD
Uraṁ ma B Hmaka A EdASD
maṅka B H-tandaṅna A B
-tandaṅ EdASD Hlamun A EdASD
lamunna B H (morphological)kapicaya A B H
dipicaya EdASDgəriṅna B EdASD H
gərəṅna Aporoc A B H
poron EdASDsareyana eta ma B
saryenana Eta A EdASD
Cf. SKK 11.17 kitu lamun uraṅ hayaṅ ñaho di sareyana eta ma, panday taña.ja A EdASD
kena B H (lexical)manan na A B H
na nini EdASDlamunna A
lamun B H EdASD (morphological)ṅagantyan EdASD H
ṅagatyan Aṅagatyin Bsakadəgdəgna A EdASD
sakadədəgna B H (morphological)samaṅkana kayatnakəna EdASD
saṁmaṁkana kayatnakna Asamaṁkanakan yatna-yatna B (morphological)samaṅkana kayatna-yatna Hku same, paṅuraṅ A EdASD
ku menak ku rama, ku paṅuraṅ B H (lexical)gəiṅ EdASD
giI AgəI B Hrasa A EdASD
asa B Hkula-kadaṅ, ku baraya A EdASD
kulakadaṅ baraya B Hmitra A EdASD
mintra B Hkaṅkənna A B H
kaṅkən EdASDṅan lamun aya paṅhaat uraṅ A B EdASD
om. Hsimbut EdASD H
sibut A Bsakadrəbya em.
sukadrəbya A EdASD Hsa1+drəbyi Bmaka A EdASD
maṁka Bmaṅku Hpuja ñaṅraha A B
puja ñaṅgraha EdASDpaṅñaṅraha Hhyaṅ A EdASD H
hyi Baṅgəs A EdASD H
agəs Bdigunakən A B H
dipigunakən EdASDṅandaṅ A EdASD
ṅadaṁ B Hṅaburaṅ A EdASD
ṅa2+ Bdəṅ ṅaburaṅ Hmunday EdASD H
muday Amuyda Bṅadodoger A EdASD
ṅadoger B Hmapayaṅ B H
maṁpayaṁ A EdASDbiñcaṅ B EdASD
bicaṁ A Hpurik A EdASD
purit B Hgariṅsiṅ A
garisiṁ Bgiriṅsiṅ EdASD Hsukakən A EdASD H
suka2+ Blamun A EdASD H
lamu Bpiṅgir B EdASD H
pigir Atuṅtuṅ B EdASD H
tutuṁ Akaambə A EdASD H
kaAbə Bku gusti A EdASD
ku gusti ku mantri B H (lexical)saṅuni em.
suṅuni A EdASDmaṅuni Btu ku A
ku Btuṅku EdASDpctuku EdASDacbuṅah-baṅah em.
roṅaḥ-roṅaḥ A B EdASDbalaṅah-balaṅah Hkasumpah A EdASD H
kasupah Bkapadahkən A B H
kapadakən EdASDpaṅguruan A EdASD H
pagurvan B (morphological)ku em.
ka A B EdASD Hnurut A B H
carek EdASD
The word nurut escaped ASD’s attention, so that they supplied the word carek.siksa ma A H
sisa Bsiksa EdASDṅisiṅ B EdASD H
ṅisi Aləṅkah A
leṅkah B EdASD H (lexical)təlu A B
tilu EdASDtujuh Hləṅkah A
lekah Bleṅkah EdASD Hboa A EdASD H
boA ta Buraṅ A EdASD
om. B Hdi A EdASD
di na B Hka, ulah A B
kaulah EdASDka pamali H
For another occurrence of the abbreviation ka, see 3.1.paeh A EdASD H
pati B (lexical)pucuk A EdASD H
pucu Btambaluṅ A EdASD
tabaluṅ Btambalaṅ Hkandaṅ A EdASD H
kadaṅ Blaraṅ A B EdASDac H
laraṅan EdASDpcmacaṅkrama EdASD H
macaṁkarma A Bparanti EdASD H
parati A Bliək B EdASD H
lyək Aṅarumpak A EdASD H
ṅarupak Bməgatan A
məgat B EdASD H (morphological)raṅ A B
uraṅ EdASD Hrampes A EdASD H
rapesna Btinəṅkən na B
tinəṅkən A EdASD H (morphological)picarekən A B
picarek EdASDpicarekən Hsiəp B H
səəp A EdASDmaka suka na em.
maka suka ka A EdASD Hma samapun tihap suka na Bkasasa B
kaasa-asa A EdASD H (morphological)marək A EdASD
maR̥k· giraṁ B H (lexical)pande daṅ A EdASD H
om. Bpande A EdASD H
pade Bpande A EdASD H
pade Bvəsi B EdASD H
vṣa Ajuru vidaṅ B H
guru vdi Aguru vidaṅ EdASDvidu B H
mədu A EdASDkumbaṅ, gəndiṅ A EdASD
kubaṅ gədiṅ Bkupaṅ gədiṅ Htapukan A EdASD
tatapukan B H (morphological)bañolan A EdASD H
bañol B (morphological)juru moha A EdASD
1+ru moha Bpañumpit H
pañupit A Bom. EdASDpamraṅ A B
pamaraṅ EdASDdi A EdASD
di na B Hturutanən, kena A EdASD H
turutanən·, [... B (eye-skip)ulah diturut tvahna, bisi EdASD H
ulah diturutvahna, bisi Aləmpaṅ A H
ləmpaṅ EdASDsakitanana A H
sakitna EdASDpcsakitanna EdASDacpaka pradana norm.
paka prədana Amaka prədana EdASDpaka pridana Hma A H
mah EdASDtu A
om. EdASD Hna janma A
na janma EdASDom. Htiṅkahna EdASD
tikahna Aom. Htvahna, turut saagəṅna A EdASD
...] sakagəIṁna Bom. Hsinaṅguh A EdASD
sinaṅgah Bom. Haya ma A B H
[... EdASDtiṅkahna H EdASD
tikaḥna A Bditurut tvahna B H
dəṁ turutvaḥna A...] EdASD
This whole sentence is omitted in ASD.tiṅkahna EdASD H
tikaḥna Aom. Bma A H
mah EdASDditurut tiṅkahna EdASD H
diturutiṁkaḥna Atiṅkahna EdASD H
tikaḥna Atikana Bcaruniṅ A H
carutniṅ EdASDcaruni Bṅaranna H
ṅarana A Bṅaran EdASDcalaniṅ norm.
calaṁniṁ A EdASD Hcalani Bguru A EdASD
pagurvan B H (morphological)paṅiṅətna H
paṁṅətna Apaṅiṅət1+ Bpeṅətna EdASDjanma A EdASD
na jama Bjalma Hpapañjiṅan A EdASD H
papajiṁṅan Bpaeh ṅabegal A EdASD H
paEḥ ṅapu paEḥ ṅabegal· Beta jəəṅ A EdASD
Eta keḥ jəqəṁ B H (syntactic)kena ulah A EdASD
3+laḥ Bdəi B
ta dəI A EdASD H
Since aya dəi occurs without ta in 21.2 and 21.3, I adopt the same structure here from B.lamun A EdASD
lamu Bṅavayaṅ A EdASD
ṅaduṁ Bṅondaṅ ṅavayaṅ Hmantun EdASD H
matun A Bsiksaan A EdASD H
sik·2+n· Brampes A EdASD H
ram:pes· ma Bmaca ma A
maca B EdASD Hpaparahatan A EdASD H
papahətan· B (morphological)dikuryak B H
diguna A EdASD (lexical)vrəti EdASD H
vrəri AvəR̥ti Bma A EdASD H
ma ṅasubscr. nana Bkakaṅ B EdASD H
kaṁkaṁ Aluməmpaṅ norm.
luməpaṁ A Bləmpaṅ EdASD Hlambur A
labur Bləmbur EdASDgəsan A EdASD H
gəsa Bma A EdASD H
om. Bti induṅ-bapa norm.
ti Iduṁ bapa A Bti induṅ ti bapa EdASD Hta A
kaṁkən B Hom. EdASDti B
ka A EdASDmahapandita A EdASD
mahapadita Bparapandita Hya kaṅkən guru utama … ya kaṅkən guru kaupadesaan Thus formulated in A
Utama A EdASD Hmulya A EdASDprimana Aprəmana EdASDya guru kamulyin· ṅarana guru kaprəmanaAn·, ya kaṁkən· guru kaUtamaAn· B
It seems that B favors forms with circumfix ka-...-an and arranges the elements in a different sequence, while omitting an element corresponding to kaupadesaan in A.kautamaan B
Utama A EdASD Hkamulyan B H
mulya A EdASDkaprəmanaan B H
primana Aprəmana EdASDya ta … ña mana kitu
ya ta sinaṁguḥ catur Utama ṅaṅarana, ddandaCross, ña mana kitu Aya sinaṁguḥ catur Utama ṅarana circleCurve, ña mana kitu B
I have ignored the chapter-level punctuation found between these sentences in both mss. aṅgəs EdASD H
agəs A Bkarmaniṅ akarma A EdASD H
-karniṁ karma Btvahniṅ B
-tvah riṅ A EdASD Haṅgəs B EdASD H
agəs Anu hala A EdASD H
2+la Bsui ta suka gəiṅ em.
sui ta suke gəi Asakagəi Bsui ta, maka gəiṅ EdASDsui ta sakagəi Hpakən A EdASD H
pak·kə Bkapətəṅan B
kapətiṅan A H (lexical)kapəntiṅan EdASDsakalih A EdASD H
2+liḥ Blamun A EdASD H
lamu Bsinambuṅan EdASDpc
tinambhuṁṅan· A Htinabuṁṅan Btinambuṅan EdASDac
I follow the EdASD emendation, which is supported by the parallel expression galah dava sinambugalahṅan tuna in AG 7v. ku na pamuji A EdASD H
ku pamuji B (morphological)aṅgəs EdASD H
agəs A Bdi A
om. B EdASD Hku boga A EdASD
boga B Haṅgəhan EdASD
Aṁgəḥhən· A B Hcəndək norm.
cədək A B EdASD Hupamana em.
Upama A B EdASD Hdataṅ nu B H
om. Adataṅ nu EdASDmavakən A EdASD H
mavakən Uraṁ Barocən A B
arotən EdASD Hupamana B EdASD
upama A Hhandəəl EdASD
hadəqəl A Bdataṅ A B EdASDpc H
om. EdASDacmere A EdASD
mava B H (lexical)ya A EdASD
ya ta B Hpañca A EdASD H
paca Bcəndək norm.
cədək A B H EdASDtika B
ta Atiga Hom. EdASDrasa A EdASD
ti nusa B Hsaṅga A EdASD
saṅga ta B Hvvitniṅ A EdASD
vuIt· B Hlavan B EdASD H
luvan Asaṅkilaṅ B H
salaṅ A EdASDuraṅ salah B H
uraṅ Aom. EdASDma uṅaṅ A EdASD
ala B (lexical)ambu bapa paṅguruan em.
Ambu bapa A EdASDA5+guruAn· B
The emendation is based on the part that is still legible in the manuscript B. Cf. SKK 7.1 and SMG 2.2 which contain the three members of the string, or its variant induṅ bapa paṅguruan at SMG 5.3, 11.2.janma A EdASD
jamna B Hparamarta EdASD
paramarrata AparamarR̥ta Bṅa A
ṅarana Bom. EdASD Hña A EdASD
ya B Hña vvitniṅ A EdASD
ya vvat na Bya vvitniṅ Hña em.
ya A B Hpuhuniṅ A EdASD H
pa2+ Bmo tivas sakala A
mo tivas kala EdASDvas·tu sakala B H
The B reading also gives a plausible sense.pradana norm.
prədana A B EdASDpridana Hmo rogol-rogol B
morogol, ragol A Hmorogol-rogol EdASDriṅ savidagda em.
riṅ sa, visubscr. dagada Avidadag B (eye-skip)niṅ sa, vidagda EdASDpurusa vidadag Hkəboan A B EdASDac
kəbon Hkebon EdASDpcmulah A EdASD
ulah B H (morphological)ṅundər EdASD H
ṅudər A Bhamo A EdASD
mo B H (morphological)bənaṅ A EdASD H
bəna Bsadu bema menta H
sadu Asadu bema meta B
These phrases are repeated from 4.14.məli mulah tihap nukər A EdASD
Ulaḥ məli nukər B Hulah tihap A EdASDṅiñjəm A EdASD H
ṅijəm Bsimbut A EdASD H
sibut Bmulah A EdASD
tihap· Ulaḥ B Hkasaratan em.
kasarataAn· A EdASDsarata Bsarata-sarata Hdipajar A EdASD
kəna ku na B H (lexical)durbala siksa A EdASD
gurubalasisa Bguru lalasisa Hyatnakən A EdASD
Iyanakən B Htamba A EdASD H
taba Btunduh EdASD H
tuduh A Btvak B EdASD
tvaḥk Atamba A EdASD
taba Bom. Htamba A EdASD H
taba Buraṅ A EdASD
om. B Hkajoṅjoṅan norm.
kajojoṅan Akajojoṅan· təIṁ Bṅajojoṅan təiṅ Hkajoṅjonan EdASDtinəṅkən mariṅ na A
tinəṁkən· basa na B H (lexical)yatnakən mariṅ ku EdASDku A B
om. EdASD Hhamo A EdASD
mo B H (morphological)ṅaranna A B H
ṅa EdASDlamun A EdASD H
lamu Bmədəṅ A EdASD
kədə B Hboa A EdASD H
om. Braṅ ṅabakta A EdASD
Uraṁ subscr. hese B H (lexical)varah A EdASD
paṁvaraḥ B H (morphological)uraṅ B EdASD H
Ura Apahədap A EdASD
pahidəp B H (orthographical)sriopeksah em.
mrəOpekṣaḥ AmrəOpek·sa B Hsamutatah A EdASD
saṁmutataḥ B Hjambaṅan əsiniṅ A EdASD H
2+ṅaL̥səniṁ Bmahəniṅ A
mahana Bma həniṅ EdASDmahmiy Hnora buksah A EdASD
nobusaḥ B Hkaliṅanna ta A
kaliṅanya B H (morphological)ṅaranya A EdASD
ṅarana B Hlamunna A B
lamun EdASD Hdilañja EdASD
dilaja A B Hlamunna A B
lamun EdASD Hkalañja A EdASD
kalaja B Hrampes A EdASD
rupana B H (lexical)kaopeksa A EdASD H
kaOpesa Bsiksa krəta A EdASD H
sisa krata Bpaesan ma A EdASD
paEsan· ta ma B Həntəṅ A EdASD H
qətəṁ Bəntəṅ EdASD H
qətəṁ A Blamunna A B H
lamun EdASDdivaas B
kavaas A EdASD H (morphological)rua A EdASD
kalaṅkaṁ B H (lexical)əntəṅ EdASD H
qətəṁ Auraṅ janma A B H
janma EdASDta A H
om. Btata EdASDña kitu A
ña mana kitu B EdASD Htəhər rame A
heraṁ rampes B Htəgər rame EdASD
ambək EdASD H
Abək A Bkaəsyan A EdASD H
kaqəsyi Bmaka A B
mana EdASD Htataka B
tatakaṁ A Hmatsyanəm EdASD
macanəm A B Htatakaṅ…baṅbarəm
While the first hemistich is fully octosyllabic, the second has nine syllables in both lines. This could easily be remedied by conjecturing unsuffixed forms matsya and puspa just as we have tataka and gajendra in the first hemistich.jaga raṅ A B H
ja uraṅ EdASDpcja raṅ EdASDactalaga heraṅ bañu atis B H
taman heraṅ, talaga bañu atis A EdASDña keh A H
om. Bñoṅkah EdASDpcñokah EdASDacta A H
om. B EdASDmatsya EdASD
maca A B Hupama A EdASD
upamana B H (morphological)janma A B H
hayaṅ EdASDləvəṅ A B H
om. EdASDtinəṅ A
hidə Bhidəp Hgajah A
liman B H (lexical)ña keh A
ñaho B Hom. EdASDbaṅbara EdASD H
baṁba1+ A1+barra Bbaṅbara B EdASD H
babara Aṅumbara A EdASD H
ṅubara Btiṅkah EdASD H
tikaḥ Atinə Bsakalih B EdASD H
saliḥ Ana janma rampes tvahna A EdASD
jan· rapes· tvaḥ Bjalma ta ma ṅan rampes toh Hamis A EdASD
Asiḥ B H (lexical)imuc A
guyu B H (lexical)imut EdASDtiṅkah B EdASD H
tikaḥ Adek A
om. B EdASD Hma A EdASD
om. Bdarma jati A B H
damar jati EdASDkuñjarakarna em.
pujayakarna Akuñjayakarna B Hpu jayakarma EdASDkoravasrama B
koravasarma A EdASD Htantri A EdASD
taṁtri B Hdek A B H
hayaṅ EdASD (eye-skip)sakvehniṅ EdASD H
sakvaḥniṁ Asa1+oEḥniṁ Bbvat tuha A B
bvatuha EdASDvoṅ toha Hpañjaṅ A EdASD
pujaṁ Bsisindiran EdASD H
sisidiran Asisidirran Bpeṅpeledan B EdASD H
peṅpeṅledan Apore rane A B H
pərerane EdASDərih B EdASD H
qəri Ababaroṅan A B EdASDac H
baṅbaroṅan EdASDpcsasambatan EdASD H
sasabatan A Bpara macəh B H
pamacəh A EdASDmirus em.
nirus· A B Hbabaroṅan A B EdASDac H
baṅbaroṅan EdASDpcabaṅ-abaṅan A B H
om. EdASDpañcaṅ em.
pañca A EdASD Hpaca Bləbur A B H
ləmbur EdASDkaulinan A EdASDpc H
Ulinan· B (morphological)ulinan EdASDachəmpul A EdASD H
həpul Bsalvirniṅ EdASD
savalviran:iṁ A Hsavalurran·niṁ Bpupuñjəṅan norm.
pupuñjəṁṅa1+· Apupusubscr. jəṁṅan Bpupujiṅan Hməmətahan A EdASD B
mimilahan Hsalvirniṅ EdASD
savalviraniṁ Asavalurran·niṁ B Htətəpaan B EdASD H
tətəpaAn· Apalainna A B H
palain EdASDpədaṅ A EdASD H
om. Btəndət A EdASD
tədət B Hraksasa A EdASD H
rak·rak·sa Bpinaka EdASD
pinaḥka- A B Hparanti A EdASD H
parati Bsaṅ A EdASD
om. B Hpinaka EdASD
pinaḥka- A Bpindah ka Hitu A B H
om. EdASDparanti A EdASD H
parati Bkalakatri A EdASD
kalakatra Bkalikatra Hpinaka norm.
pinaḥka- A B Hkumərət A EdASD H
kuməR̥ Btəlu na gaṅgaman A EdASD
tilu gagaman· B H (lexical)palainna A
palaIna, mana laI Bpalain EdASDpalainna, mana lain Hsareyana A H
3+na Bsareanana EdASDpcsarean EdASDacpanday EdASD H
paday A B
TJñ 24: ikaṅ khaḍga makveh lvirnya, ana khaḍga pinakagaman-gaman saṅ prabhu, ana khaḍga pinakagaman-gaman iṅ voṅ tani, ana khaḍga pinakagaman-gaman saṅ paṇḍita, ya yatah khaḍga juga kasaṅjñānya kabeh, yāvat vusi malaṇḍəp, tāvat khaḍga juga kasaṅjñanya, tuhun gavenya juga dudū, ikaṅ khaḍga haneṅ saṅ prabhu, kady aṅganiṅ curik, malalya śaṅkuh, pinakasādhananiṅ apraṅ maṅalap huripaknanya, ikaṅ khaḍga hana riṅ voṅ tani, kady aṅganiṅ luke, prəkul, pinakasādhananiṅ amijilakĕn karmmopajīva paknanya, ikaṅ khaḍga hana riṅ saṅ paṇḍita, kady aṅganiṅ pakisi, kartrī, karayu, pinakasādhananiṅ amiso, paṅri paknanya.salvirniṅ EdASD
savalviran:iṁ Asavalurran·niṁ Bsavaliraniṅ Hvəre A EdASD H
vrəre Bsalvirniṅ EdASD
savalviran:iṁ Asavalurran·niṁ Bsavaluraniṅ Hmandi EdASD H
madi A Bñarəṅsəṅ A
om. B Hñareṅseṅ EdASDpədəs B EdASD H
pidis Apapaṅgaṅan B EdASD H
paṁpagaṁṅan Adiruruum EdASD
diruruAm· AruruUman· B (morphological)om. Holah-olahan B H
kaOlahan· A EdASD (morphological)salvirniṅ EdASD
savalirraniṁ A Hsavalirran·niṁ Bboeh B EdASD H
boE Amuñcaṅ EdASD
mucaṁ A Braganis A B
rəṅganis EdASD Hjayanti EdASD
jayati A Bcəcəmpaan A EdASD H
cicinaAn· B (lexical)paparanakan B EdASD H
paparanakakan Asiliganti A EdASD
salin· gati B H (lexical)boeh siaṅ A EdASD H
bobosyen· Bbəbər natan A
bəbənatan Bbəbərnatan EdASDbəbəratan Hkampuh A EdASD
kamaruṁ B Hjayanti EdASD
jayati A Bsiṅ EdASD H
si A Bdi agama EdASD
dy agama A Bna vicara B H
niravərah A EdASDagama ma A H
Agama B (haplography)agama parigama ma EdASDpara tanda A
para tada Bpratanda EdASDpara pandita Hmakara-bihva A EdASD
makarabyiha Bmaṅkara byaha Hsakata-bihva em.
kaṭābihva Akaṭābyiha Bkatrabihva EdASDsiṅha-byaha Hlisaṅ-bihva A EdASD
om. B H (eye-skip)siṅha-bihva A EdASD
siṁhabyiha B Hgaruda-bihva A EdASD
om. B H (eye-skip)cakra-bihva A EdASD
cakrabyiha B Hbajra-pañjara A H
bajrapajara Bbrajapañjara EdASDasu maliput A
sumaliput Badu maliput Hsimpir A EdASD H
sipir Bmaturun A B H
maturut EdASDsuməṅka B H
suməka A EdASDṅaliṅga EdASD H
ṅaliga A Bsakti A EdASD H
-sak·sati Bpraṅ juritan A H
saṁ hulujurit Bprajurit EdASDsapətrik A EdASD
sabətrik B Hmantra A EdASD H
maṭā Bjampa jampiya A EdASD H
japa japye Bkaseraṅan A B H
kaseaṅan EdASDpavayagahan A EdASD H
pivayagaḥhan Bpupuspaan B H
pus·paAn A EdASDtunduk H
tuduk A B EdASDpasaṅkvan norm.
pasakvan A B EdASDpasakian Hpupuja A
pamuja B H (morphological)om. EdASDpalajaṅ A B H
palayaṅ EdASDñampiṅan EdASD H
ñapiṅan A Bṅomean EdASD
ṅomeyan A Hṅome Bjaṅgan EdASD
jagan Abujaṁga B Htan patəṅgək B EdASD H
tan patəgək Amandəg B H
madəg A EdASDbumi kapəndəm EdASD
bumi kapədəm A Hom. Bbəhəla A EdASD
ti həla B H (lexical)darma-siksa A EdASD H
darmasik·sa ma Bpadonaan A B H
padənaan EdASDsiksa A EdASD H
sisa Bdasa-sila, pañca-siksa A EdASD H
dasa si3+sik·sa Bupadrava A EdASD
Upradava B Hma A EdASD
om. B Htaña A EdASD H
ta1+ Bma A EdASD H
om. B (eye-skip)ṅampihkən bumi A EdASD
om. B H (eye-skip)sajagat A EdASD
rye B (lexical)reya woṅ sajagat Hmarin masini B H
parin· pasini A EdASDmaras pade A B H
mararaspade EdASDmidana A EdASD
mipadana Bpadana Hañcol dipakpak A EdASD H
Acol· dipapak· Bampih-ampih A EdASD H
Apiḥ-Apiḥ Bsakvehniṅ EdASD H
sakvaḥniṁ AsakoEḥniṁ Bkabua, ryak A EdASD
kabuAn· riAk·, riAk· B H (dittography)mokprok EdASD
mokpra:k· Amopro B Htañjuṅ A EdASD H
tajuṁ Bpulo A EdASD H
om. Bnuṅgul B
nuṁguṁ A EdASDtuṅgara A EdASD
tugaṁ karaṁ B (lexical)tuṅgaṅ karaṅ Hsakəti B EdASD H
sakətə Akasaṅa bəlah A H
om. EdASDarəga B EdASD H
AR̥gaAn Bcitrik byapari A EdASD
citri saṁ byipari B Hsandi A EdASD H
sadi Bluṅguh A EdASD H
luguḥ Bpara loka A EdASD
paraloka kabeḥ B Hlamun dek A EdASD
hayaṁ B Hbaṅgala A EdASD H
baṁgali Bpahaṅ A EdASD
om. Bpalaṅ Hpalembaṅ A B H
om. EdASDsiəm A B H
om. EdASDkalantən em.
A EdASDkalatə Bkalati Hbuvun A EdASD
om. B Hbetən A B
bətən EdASDbantən Hsela A B H
səla EdASDṅaradəkan A
ṅaragidan· Bnagara dəkan EdASDṅaragədan Handələs A EdASD
Adibas· B Hmoloko A B H
maloko EdASDmalaṅkabo A EdASD H
malaṁkabot· Bməkah A EdASD H
om. Bburetet A EdASD H
bureten· Bsəmbava EdASD H
səbava A Bjəṅgi A EdASD H
om. Bsabini A EdASD H
sabani Bṅogan A EdASD H
ṅogagan· Bkuməriṅ A EdASD
kumənəṁ Bkumərəṅ Hsampaṅ A EdASD H
samaraṁ Bmanubi A B H
manumbi EdASDbubu A
babu EdASDbubuḥ Bbarə Hñiri A EdASD
ñiriṁ Bsapari A EdASD
om. B Hlampuṅ A EdASD H
lamaruṁ Bjambudipa A EdASD H
jabudipa Bgədah A EdASD H
om. Bsolodoṅ A EdASD H
om. Bindragiri norm.
Idragiri Bbali, Indragiri A EdASD Htañjuṅpura A EdASD H
tujuṁpura Batas aṅin B H
om. A EdASDcəmpa A EdASD H
cəmara Bbaluk A EdASD H
baluga Bjuru basa darma-murcaya A EdASD
juru basa taña, saṁ darmurcaya B Hmajar A EdASD
majar maneḥ B H (lexical)ñaho A B EdASDpc H
ñao EdASDacmoha em.
mo A B EdASDhamo Hmo takut di upadrava, jagat-ganti cadu-sakti saṅ pandita A H
mo taku di Upadrava, cadusak·ti, jagat· gan·ti saṁ pan·dita Bom. EdASDinanti deniṅ A EdASD
Inaṁti deneṁ B Hlamunna A H
3+na Blamun EdASDguna A EdASD
om. B Hlamunna A
lamu Bom. EdASD Hdipitvah A EdASD
tvaḥ B Hsakakala A B
sakala EdASD Hindra A EdASD H
Idra Bpatañjala A EdASD H
patajala Bpada A EdASD
om. B Hpratyaksa B H
prətyaksa A EdASDpaṅgihkənən A H
pagiḥkən:ən· Bpamaṅgihkənən EdASDmatitiskən A EdASD
matitikən· B Hhədap A
hidəp B H (lexical)lamun A EdASD
lamun:a B Htambra-gomuka norm.
tambrah gomuka A EdASDtaman·braḥmamuka Bvijaya, ja B H
vijaya ja A EdASDbabandiṅna A EdASD
babadiṁṅan·nana B H (morphological)ləmpaṅ A EdASD H
L̥paṁ Bka java A EdASD
ka java, dataṁ ka Alas· java B H (additive)carek A EdASD H
care Bhantə dataṅ A EdASD
hatə tadaṁ Btandaṅ A EdASD
tadaṁ Bpaṅhulu tandaṅ Hhantə A EdASD H
hatə Bnurut A EdASD H
nuru Bcarekna B EdASD H
carena Ahaṅər A B
haṅgər Hhaṅgər EdASD
EdASD mistakenly indicates a missing nasal, while it is the expected consonant g that is not written. But I suspect that the absence of the stop in haṅər is not a transmissional error, but a real linguistic alternative.cara A EdASD
carek· B H (lexical)
See the preceding paragraph, hamo bisa nurut carekna, dəṅən carana.devata, A EdASD H
niskala, mo devata Bkapuṅguṅan ruana A H
kapuguṁṅan· rvana Bom. EdASDnurut tvah B EdASD H
nurutvaḥ Ata A B EdASD H
This reading is slightly suspicious. Should we conjecture ku or ma? Cf. kapitvah ku na janma, kavisesa ku devata in 12.4.papañjiṅan A EdASD H
papajiṁṅan Byogya A EdASD H
yoya Bja na A B H
om. EdASDṅavisesakən na A EdASD
kavisesa ku B H (syntactic)marende EdASD H
marande Amarede Bkaliṅanya A H
kaliṅanna EdASDdəṅki B H
dəṅi A EdASDcampəlak A EdASD
capəla Bcapəlak Hyogya A EdASD
yoya Bkaṅkən makagila A EdASD H
kakən· maṁkagila Braksasa H
raksaksa A EdASDrak·rak·sa Bdurga durgi B H
durgi durga A EdASDta A EdASD
ma Bta ma Hmalaniṅ ləmah ṅaranna A EdASD
om. B
If my assumption that these words are original is correct, then their omission in B may be due to eyeskip.sodoṅ, saroṅge A EdASD
so1+sekoṁ, soṁgeṁ Bsekoṅ soṅgeṅ Hgantuṅ A EdASD H
gatel· B (lexical)muṅkal pateṅgaṅ B
mukal pategaṁ Amuṅkal pategaṅ EdASDmuṅkal pateṅtoṅ Hləbak, rañcak A EdASD
baba racak· B Hnuṅgaṅ EdASD H
nugaṁ A Bnoṅgeṅ A EdASD H
nogeṁ Bgareṅgeṅan, ləmah A EdASD
gareṁgeṁ 5+ Bgaruṅguṅan Hsaṅhar B
sahar A EdASDsaṅar Hvariyan A EdASD H
va3+, kəpuḥ raṁR̥ḥ garamayan· B H
It is interesting that B add on a list three kinds of trees: kəpuh ( Sterculia foetida L.), raṅrəh (probably equivalent with randu, MdS dial. raṅru, Eriodendrum anfractuosum), and garamayan (probably equivalent to MdS haramay ‘china-grass’, Boehmeria nivea Gaudich). kalomberan EdASD
kaloberran A Bkoloberan Hjaryan, səma A EdASD
səma jaryin· B (transposition)səma jaryan Hsavatək ləmah kasiṅsal A B EdASD
om. Hkajajadyan A
kajadian EdASDkajajadyanana Bkədə di tvahna A EdASD
kə4+ Btvahniṅ janma A EdASD
tvaḥ jama B (morphological)ta A EdASD
om. B Hsasana A EdASD H
sisa B (lexical)ṅarumpak A EdASD H
ṅarupak· Bdibere em.
dibeka A B EdASD Hpanas A B
panah EdASDdikahemankən A
disubscr. bekahemakən· Bdibəka hemankən Hdihemankən EdASDdimemeh-memeh A H
dime4+ Bdineneh EdASDkira-kirakənənana A EdASD
kira-kirakən·nana B Hbyakta kəna ku na A EdASD
byaktakən· kana Bdibeakən kana Həsi A EdASD
om. B Hpatana B
pantana A EdASD Hsayojana em.
sayoñana Asayoj·ñana B Hsayajñana EdASDlohna A EdASD
tvaḥna B Hkandaga A EdASD H
1+daga Bkəna irika A EdASD
kəna papa irika B Hyaksa A EdASD
pak·si B H (lexical)kinavruhan voṅ kvehnya A
kəna vruḥnya Bkəna vruhan reya Hkənavruhan voṅ kvehnya EdASDti kaler kadi valaṅ sinudukan, parəṅ satus voṅ papa A B
om. EdASDsi patana em.
si pantana Asubscr. sapnatana Bsi antana EdASDsi rapatana Hlavan B EdASD H
luvan· Asona yaksa A H
sona Iyak·sa Bsenayaksa EdASDkapapaaniṅ A B H
kapapaniṅ EdASDmarende ṅaranna H
marende ṅaranya Amarede ṅaranna B
Cf. Kuñj 13–14: seg, ləs, ḍatəṅ ta ya riṅ tgal petrabavāna, sayvajñāna lvanya, maṅaḍəg ta saṅ kuñjarakarṇṇa, ri tpi nikaṅ tgāl agnikvarava, tinambak iṅ api təpinya ri tṅah hikaṅ bumipatanā, ya ta ugvan ikaṅ kayu kalpakandagā, kayu-kayu marvan kaṇḍaga, kucupnyā taji, rinya sarvvasañjata, gəṅnya sapucaṅ, ruhurnya sapuluh ḍpa, lveniṅ ahubnya sapuluh laksa i svarnya tṛna kandagā, dukutnika taji, lavan curigga. irika taṅ vatək pāpa maṅiḍəpāñcagatĩ saṅsara, ya tikā linud sinakitan deni saṅ yamabalā. mapa ta lvirānya katvan ḍe saṅ kuñjarakarṇṇa, hana vinaduṅ kapalānya, hana sinaṅkalā, vaneh sinəbitakən śilitnya kadivaḍi, pinupuh ta yā riṅ gaḍa vsi, sivak ta kāpalanya, cumveṭot ta ya hutəknya, thər hinurun sukunya, parəṅ ta ya sākasatus pisan, paḍa marəmpu, dinuk ta ya riṅ sula vsi, gəṅnya sapucaṅ, ḍavanya sapuluh ḍpa, parəṅ sakasatus pisan. mapa ta lvirānya, kadi valaṅ sinundukan, manaṅis ta ya hāṅanaṅānaṅi. hana sambāt hiduṅ bapa, vaneh asambat ānak rabinya, hana ta pākṣi yakṣa si ṣantana ṅaranya, gāgak [em. gālak Kern] mahəlar curigā, kaṇḍaga pinakākukunya, kuku mānval bhajra, mahlar kaṇḍaga, mavaruṅ tajī. .mariris A EdASD
muriṅis· B Hmanan A EdASD
ma ṅarana B Hmanan A EdASD
ma ṅanana B Habo A B
ambə EdASDpcabə EdASDacbo Haṅgəs ma EdASD
agəs ma Aom. B Hnumpu A EdASD
nupu Bmupu Htaṅeh A EdASD
ta2+ḥ Bta Hkoter A B
kotor EdASD Hjaṅgel norm.
jagel A EdASDjaṁṅel Bṅaṅel Htitiṅgi EdASD H
titigi Ajambəloṅ A EdASD
jabəlo Bṅabəlo Hmear, pacet, lentah A EdASD
om. B Hləhəṅ A
om. B Hlohoṅ EdASDgərəṅ A
om. B Hgoroṅ EdASDdipikajiji A B
dipake jiji EdASDdipikajəṅi Hna B H
nu A EdASDrea, ya ta A EdASD
2+ Bya Hsinaṅguh A EdASD
sinagu Bṅaranna A EdASD
ṅaranyi B Hyogya A EdASD
yoya B Hlamunna A B
lamun EdASD Hcarut A EdASD H
carat Bharəsa em.
harən harəsa Aom. Bharəmsa EdASDrəsa Hbogoh, gavok A
bogoh, gavok EdASDmaṅgihkən A B H
maṅgihkən EdASDdijadikən A B H
kajadikən EdASDviraṅ ṅaranna A EdASD
varaṁ ṅanyi B (eye-skip)na catur-buta A
caturbuta ṅaranya B Hma caturbuta EdASDtiṅkah EdASD H
tikaḥ A Bgəiṅ EdASD
gəI A B Hupagəiṅ EdASD
upagəI ArupagəIṁ B Hparigəiṅ B EdASD
parigəI Aom. Htri-gəiṅ EdASD
tri-gəI A B Hgəiṅ EdASD
gəI A B Hṅinum B H
ṅinum· Aṅicup EdASDgəiṅ EdASD
gəI A B Hupagəiṅ EdASD
upagəI AUpasubscr. magəI Bupama gəi Hṅaṅgo B EdASD H
ṅago Abisa dibusana A B EdASD
om. Hya upagəiṅ EdASD
UpagəI A H2+pagəI Bparigəiṅ EdASD
parigəI A Hom. Bja A EdASD
om. B Hsabdana A B
sabda EdASDmavaṅi A B H
vavaṅi EdASDja A EdASD
om. B Hku A B
nu EdASDom. Hbənaṅna milabuh B
bənaṁ milabuh A EdASD (morphological)bənaṅ kami Horok A B EdASD
denok Hsuvaniṅ norm.
suAniṁ A EdASDsumaṁṅər B H (eye-skip)
The scribe of B seems to have skipped to the word sumaṅər further on in the list, but then to have skipped back, so that no loss of word other than suvaniṅ has resulted from this eye-skip.əcəiṅ em.
qəcuIṁ A B EdASDiñcuiṅ H
In their translation, ASD interpret əcuiṅ as əcəiṅ ‘my sister’, which seems plausible, even though this appellation is unattested elsewhere in Old Sundanese. toaiṅ A B H
om. EdASDtətəiṅ A B H
təṅtəiṅ EdASDmukpruk em.
mupraruk Amupru Bmupuru Hmupruk EdASDparigəiṅ EdASD
parigəI A B Hsilokana B EdASD H
salokana Akomala A EdASD
kobala Bkombara Hsaṅ hyaṅ A B EdASD
sinaṅguh Hcatur-yogya A EdASD
tuhuyoya Byogya Hkrəta yogya EdASD H
krata yogya Aom. Bkomala B EdASD H
ko2+ Agəiṅna B EdASD
gəIna A Hcaṅciṅ A EdASD
cacir Bciciṅ Hsəri A B H
cəri EdASDimuc A B
imut EdASD Hrame A EdASD
rapes· B (lexical)rampes Hambək A EdASD
Abək·na B (morphological)catur-yogya A EdASD H
caturyoya B
SMG 21.1: ini catur-rahayu ṅaranya, silokanya nihan, mas pirak komala hintən, kaliṅanya, mas ta ma ṅaranna, sabda tuhu təpət bənər, byakta pañcaksara, pirak ta ma ṅaranna, ambək krəta, yogya rahayu, komala ta ma ṅaranna, gəiṅna caaṅ padaṅ, heraṅ ləga loganda aṅən-aṅənna, hintən ma ṅaranna, caṅciṅ səri, səmu imut, səmu guyu, rame ambək..nirmalaniṅ ləmah norm.
subscr. nirmalani L̥maḥ Aom. B H EdASDṅaranna A B
om. EdASDpabuntəlan norm.
pabutəlan A B EdASD Himah manəh, candi, prasada A EdASDliṅga liṅgir A
liga ligi B Hliṅga liṅgih EdASDbiniṅba A EdASD
bənər B H (lexical)rahayu A EdASD
raḥhayu ṅarana B Hkrəta EdASD H
krata A Bma ṅaranna A EdASD
om. B Hmikukuh EdASD H
mikuku A Blavan buyut A EdASD H
2+·buyut· Bmagəhkən A EdASD
maṅgiḥkən· B Hujarniṅ A B H
ujar iṅ EdASDnu bəhəla B H
bəhala Abahəla EdASDnañjərkən A EdASD H
najərkən Bkrəta A EdASD H
krata Brahyaṅta H
raḥhyaṁtaṁ Araḥsubscr. hyita Bdevaraja A EdASD
devara1+ Bdevaratu Hrahyaṅta ri A EdASD
rahhyata li B Hrahyaṅta ri A EdASD
rahhyata li B Hmənir B
mnər A EdASDmənər Hnu A B
om. EdASD Hkaraseyaaniṅ norm.
karasyeAnniṁ Arasyeniṁ B Hkaraseyan niṅ EdASDrahaseya A EdASD
rasye Brasya Hlamunna A B
lamun EdASDmun Hmaṅgih sorga rahayu, maṅgih rahina em.
maṁgiḥkən A EdASD H (morphological)maṁgiḥkən· B H (morphological)raḥhina sada B Hmaṅgihkən sorga rahayu, maṅgih rahina A EdASDmaṅgih sorga rahayu, maṅgihkən rahina sada B (transposition)maṅgih B
maṁgiḥkən A EdASD H (morphological) A EdASD (larger gap)maṅgih A EdASD
maṁgiḥkən· B H (morphological) A EdASD (larger gap)rahina A EdASD
raḥhina sada B H A EdASD (larger gap)hala A EdASD
lapa B Hparama A EdASD H
para Bkitu A EdASD
katu Bna B
om. A EdASDpilihənana A B H
pilihənna EdASDkəruh A EdASD
kiruh B (orthographical)pinuh Hgoce A EdASD
1+ce Bgave jalma Hkeh A EdASD
keḥna B Hkapahala A EdASD
hala B H (morphological)na nu B H
-nu nu A EdASD (dittography)na B H
om. A EdASD janma A EdASD H
jama Bkapahayu A EdASD
hayu B (morphological)ma hala ku tvahna, mana hayu ku tvahna A EdASD
om. B Hna B H
om. A EdASDpilihənana em.
pilihən ma A EdASDpiliḥhan·nən:ana Bpilihən Hasrəp A EdASD
masərəp B H (morphological)ahəniṅ norm.
ahnaṁ Amahəniṁ B H (morphological)həniṅ EdASDmahapandita A EdASD H
maha3+ Bhaṅkər B H
hakər A EdASDlətuh A EdASD
maL̥tuḥ B H (morphological)ku B H
ku na Aparamarta EdASD
paramarata A B Hcetana em.
centana A EdASD H (orthographical)ca2+ Blavan acetana B
lavan:acentana A Hlavan acentana EdASDpc (orthographical)lavan· centana EdASDaccetana B
centana A EdASD H (orthographical)vvitniṅ A EdASD H
om. Btaṅkalniṅ bumi A EdASD
ta kaliṅaniṁ janma B Hacetana B
acentana A EdASD H (orthographical)byamoha B H
hyamoha A EdASDtan B H
ta A EdASDya taṅkalniṅ A EdASD
ya ta kaliṅaniṁ B Hbətiniṅ A EdASD H
tənəṁ Bdipitəmən A EdASD
dipiguna Bdrabyana A EdASD
drabya B Htri-tantu A H
pratada B (lexical)tri-taṅtu EdASDpinaka EdASD
pinaḥka- A Bpindah ka Hpinakarama EdASD
pinaḥkarama Apinaka saṁ rama Bpindah ka rama Hpinaka EdASD
pinaḥka- A Bpindah ka Htri-tantu A
tra taṁtu Btri-taṅtu EdASD Hpanəguhniṅ A B
panəguh Hpinəguh niṅ EdASDtri-varga A EdASD H
tra-varga Blamba A EdASD H
laba Btri-tantu A EdASDac
tri-taṁtu B EdASDpctərtaṅtu Hpanəguhniṅ A
pinaguḥniṁ Bpinəguh niṅ EdASDpaṅguhniṅ Htri-varga A EdASD H
tra-varga Btri-tantu A
tri-taṅtu B EdASDpc Htri-tantu EdASDacṅaranya A EdASD H
ṅanya Btəpət A B H
təpəta Bpəpət EdASDkrəta EdASD H
krata A Bjagat B H
jat Ajagat EdASDtvahniṅ A EdASD
tvaḥ B (morphological)keh Hkeh A EdASD H
keḥna B (morphological)kapanditaanana A H EdASD
kapaditan· gəḥhan·niṁ Bsaṅ viku A EdASD
3+ Bomitted Hkamaṅuyuanana norm.
kamaṅuyuAn:ana Akapagəhhan·nana B H (lexical)om. EdASDkapalikənana norm.
kapalikən:ana Akapalisubscr. kan·nan:ana Bkapalikenana EdASDpcpalikenna EdASDactetega A EdASD H
tete[... Bkatetegaanana EdASDpc H
kateteAn:ana Akatetegaanna EdASDacaməṅ EdASD H
Amə Akaaməṅanana EdASDpc H
kaAməṁṅan:ana Akaaməṅanna EdASDackavasianana EdASDpc H
kavasiAn:ana Akavasianna EdASDacəbon A H
ebon EdASDkaəbonana EdASDpc H
kaqəbon:ana Akaəbonna EdASDackatyagianana EdASDpc H
katyagiAn:ana Akatyagianna EdASDacvalaka A H
valka EdASDkavalakaanana H
kaval:akaAn:ana Akavalkaanana EdASDkatanianana EdASDpc H
kataniAn:ana Akatanianna EdASDackaəvahanana EdASDpc H
kaqəvaḥhan:ana Akaəvahanna EdASDackrəta EdASD H
krata Akagustianana EdASDpc H
kagustiAn:ana Akagustianna EdASDackamantrianana EdASDpc H
kaman·triAn:ana Akamantrianna EdASDacmasaṅ EdASD H
mas:a Akamasaṅanana EdASDpc H
kamasaṁṅan·nana Akamasaṅanna EdASDackabujaṅgaanana EdASDpc H
kabujaṁgaAn:ana Akabujaṅgaanna EdASDackatarahanana EdASDpc H
katarahan:ana Akatarahanna EdASDackadisianana EdASDpc H
kaḍiśiAn:ana Akadisianna EdASDacsaṅ rama pagəh di karamaanana krəta, saṅ rəsi pagəh di karəsianana krəta transmitted in A
karamaAn:ana AkaR̥śiAn:ana Aom. EdASD (eye-skip)
The gap in EdASD seems to be due to saut du même au même involving the word krəta.karamaanana H
karamaAn:ana Aom. EdASD (larger gap)karəsianana H
kaR̥śiAn:ana Aom. EdASD (larger gap)kaprabuanana H
kaprabuAn:ana Aprəbuanana EdASDkrəta H
krata Aom. EdASDsakasaṅga A
sakasaṅgup Hsaka kasaṅga EdASDpcsakasaṅga EdASDacsakakuruṅ A EdASDac H
saka kakuruṅ EdASDpcsarva H
sarvo A EdASDsarva norm.
sarvo A EdASDsarva norm.
sarvo A EdASD Hkabeh A H
kabeh ta EdASD
Cf. SHP 5b: ika sarva janma, ikaṅ janma tumuvuh, janma triyak, janma mrəga pasu paksi, janma mavoṅ, janma siṅ voṅ, vastuniṅ voṅ, samaṅkana kvehiṅ janma pamətuanikeṅ lanaṅ vadon. Possibly mavoṅ should be emended to voṅ and vastuniṅ to vastu siṅ.guluma em.
galuma A EdASD Hlembok EdASD H
lebok Ajanma triyak … triyak ṅaranna A
om. EdASD (eye-skip)voṅ ma A EdASD H
...]ma Bkena tə A EdASD
kenana hatə Bkenana hantə Hjanma si voṅ A EdASD
jama siṁ voṁ B Hyuni A EdASD
yunina B Hbaṅsa A EdASD
basana B Hhantə A EdASD
hatə Bacan ñaho di saṅ hyaṅ darma, vastu A EdASD
11+tu Bsi voṅ A EdASD
siṁ vo Bsiṅ voṅ Hsi voṅ A EdASD
siṁ vo Bsiṅ voṅ Hini ma sugan hayaṅ kalihasan A EdASD
13+ Breyana ta A EdASD
rye Eta Breya eta Hmantaja A EdASD H
mataja Bsuṅut, mantaja A EdASD H
suṅut[... Bti panon A EdASD H
...] panon Bṅaranna A EdASD
om. B Hṅaranna A EdASD
om. B Hbijil A EdASD H
biji Bhyaṅ A EdASD
om. B H
SMG 17.1: nihan muvah keṅətakna, hana ta ya catur-mula ṅaranya, ini byaktana, mantaja, urija, payuja, bagaja, mantaja ṅaranya, nu savatək bijil ti panon, urija ṅa, nu savatək bijil ti suṅut, payuja ṅaranya, nu savatək bijil ti tumbuṅ, bagaja ṅaranya, nu savatək bijil ti sukla-svanita, lavasnya sakeṅ naraka, satus tahun, nihan sinaṅguh catur-mula ṅaranya, liṅ saṅ pandita.bvana, 6, ṅaṅka, ñigi, ṅikət A EdASD
uṅjaṅ ka Hbva8+ B6, ṅaṅka A EdASD B
uṅjaṅ ka H B (larger gap)ṅaromboṅ A EdASD B
ṅa2boṁkən· B (morphological)uuntayan EdASD
Uutayan· AUtay·-Utuyan· B (morphological)untay-untayan Hṅikət ma ṅaranna, vatək nalikən A EdASD H
ṅikət· nalikən· Bməṅpəṅ, məlah, mañcir, midvakən, preserved in A
məpəṁ A Hmacir Alac. Bməṅpəṅ EdASD
məpəṁ A Hlac. B (larger gap)mañcir EdASD H
macir Alac. B (larger gap)ṅaṅgit aṅka em.
ṅagitaka A EdASDṅagitak Hṅarvaṅ
The same word is spelt ṅaruaṅ in the beginning of the paragraph.ya ta sinaṅguh sad-guna ṅaranna, sakitu preserved in A
lac. Bpurna A B EdASDbəṅhar B EdASD
bəhar Abvana, yun A EdASD H
bvana, [... Bsareana EdASDpc H
saryen:a Amandi EdASD H
madi Akədi em.
kədə A EdASD Hlavaṇa norm.
lavana A EdASDlavan Hkaṭuka em.
kadukha Akadaka EdASDkaduka Htikta em.
tritka A EdASDtritəka Hamla A H
amba EdASDkaṣāya norm.
kasaya A EdASDmadhura norm.
madura A H EdASDlavaṇa norm.
lavana A EdASD Hkaṭuka em.
kadakha Akaduka EdASDkadaka EdASDkaduk Htikta em.
tritka A EdASDtritəka EdASDamla A H
amba EdASDkaṣāya norm.
kasaya A EdASD Hmadhura norm.
madura A H EdASD
SiGu 2.5: 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, .Vr̥h 33: kunaṅ ikaṅ rasa, nəm prakāranika, lvirnya, lavaṇa, amla, kaṭuka, tikta, kaṣāya, madhura, lavaṇa ṅaranya asin, amla ṅaranya asəm, kaṭuka ṅaranya pəḍəs, kaṣāya ṅaranya səpət, madhura ṅaranya manis, tikta ṅaranya pahit, nahan taṅ ṣaḍrasa ṅaranya.pakənna A
pakən EdASD Hanak ka iñcu EdASD
anak [... A
From this point onward, A is lacking until the end of the text. My reading is based only on EdASD, H and to a more limited extent on B (which becomes available again for its last folio), starting toward the end of 22.1.ka putu em.
ka putuh EdASDkapundut H (morphological)kula-kadaṅ H
om. EdASDnu hamo EdASD
mo Hcəkap EdASD
cikəp Hdipikakolotan EdASD
dipikolot Hvineh H
pinah EdASDyogya EdASD
syəp Hdipikakolotan EdASD
dipikolotan Hhaṅkara em.
ambara EdASDṅahara Hheṅan EdASD
mo ma H (lexical)dipikakolotan EdASD
dipikolot Hdipikakolotan EdASD
dipikolotan Haya ma H
janma EdASD (lexical)induṅ-bapana EdASD
di induṅ bapa H (lexical)dipikaritakən em.
dipikaritikan EdASDritih dipakaritihan Hparan em.
syaran EdASDnaran Hsaṅkanna hulun EdASD
gəsan hulun H (lexical)
EdASD divides the words differently: saṅkan ahulun.rampes, rampes H
rampes EdASD (eye-skip)janma EdASD
jalma H (lexical)kapapas H
kapapanas EdASDdipikaritakən em.
dipikaritikan EdASDdipikaritihan Htvahna carut H
carut EdASDdipikalələhəṅkən EdASD
dipilələhəṅkən Hjanma EdASD
jalma Hmidər EdASD
mədir Hna H
ma EdASDrampes H
ṅarampes EdASDsusukna EdASD
susuna Hmo H
ma EdASDturunanna EdASD
turun ka anak ka incu Hmo H
ma EdASDpajarkən H
pajikən ka EdASDka EdASD
ku Htañaan H
taña EdASDsebakən ku conj.
sevaka ka EdASDsevakaan ku Heta H
tata EdASDpakən H
pake EdASDmaur ka em.
maur EdASDmaur ka maur ka H (dittography)dipitotohkən EdASD
dipisotokən Hmo ma ka nu H
nu ma mo nu EdASDacnu ma mo EdASDpckareyaan EdASD
kena reya jəəṅ H (syntactic)pañcat ti norm.
pañca ti EdASD Hmijodokən EdASD
mitotokən H
Or edit mitotohkən?salah, bisi EdASD
...] bisi Bsalah bisi Hkaparisədək B EdASD
kaparisidik Hṅajajadikən B H
ṅajadikən EdASDkayatnakəna em.
kayatnakən EdASDkayatnaya1+na Bkayatna tina Htalatah … pitutur EdASD H
4+ B
The lacuna in B is far too short for it to be imaginable that this witness had reading as long as the one I retain based on the other two witnesses.mujarakən na B EdASD
mujar kəna Hturut tvah pakasabda, EdASD
om. Bmana tuturna Hnamo sivaya EdASD H
nama 2+ya Bnamo B
nami EdASDnama Hjiva EdASD
sor jiva saṅ anurat· Bsor java saṅ anurat Hmaka suka EdASD H
mo3+ Bsaṅ ṅaharəp…pustaka pun transmitted in B EdASD
nurut ma EdASDkavuvusan EdASDja na EdASDṅana Bom. EdASD...] Apustakanipun saṅ ṅarəṅə pun EdASDom. Hṅaharəp kasukma B
nurut ma EdASDom. H (larger gap)kahuvusan B
kavuvusan EdASDom. H (larger gap)ṅaranna em.
ja na EdASDṅana Bom. H (larger gap)saṅ B
om. EdASDom. H (larger gap)pustaka, pun B
...] Apustakanipun saṅ ṅarəṅə pun EdASDom. H (larger gap)hayu, hana ta … nihan ujar
A gap due to loss intervenes in B.həbəl ñovana … na uraṅ
A gap due to loss intervenes in B.dasa-sila … (1.1) ini pakən
A gap due to loss intervenes in B.buruan, aṅgəs … huma
A gap due to loss intervenes in B.saṅ mavaṅ rat … hejo
A gap due to loss intervenes in B.makahurip na … krəta, di lamba
A gap due to loss intervenes in B.dasa-sila … saṅ hyaṅ
A gap due to loss intervenes in B.dasa-marga ta … byaktana, cəli
A gap due to loss intervenes in B.mala, na … lamunna
A gap due to loss intervenes in B.dələ, mo … saṅkan uraṅ
A gap due to loss intervenes in B.utama bijil ti mata … kenana
A gap due to loss intervenes in B.utama … jalan, gəde
A gap due to loss intervenes in B.gusti, dəṅ … brahmana
A gap due to loss intervenes in B.makaṅuni … kena
A gap due to loss intervenes in B.isəskən … hulañjar, bisi
A gap due to loss intervenes in B.taṅan, sapaṅluṅguhan … si paṅluṅguhan
A gap due to loss intervenes in B.patutuṅgalan, ya … makaṅuni
A gap due to loss intervenes in B.urut saṅ … aṅgasir
A gap due to loss intervenes in B.luput ti … dəṅ astri
A gap due to loss intervenes in B.tetega … (18.1) voṅ ma
A gap due to loss intervenes in B.suṅut, mantaja … ti panon
A gap due to loss intervenes in B.bvana, yun … (22.1) salah, bisi
A gap due to loss intervenes in B.anak ka iñcu … (23.1) pustaka, pun
A gap due to loss intervenes in A.turutanən, kena … (8.1) tvahna, turut saagəṅna
A gap due to omission intervenes in B caused by eye-skip.aya ma …diturut tvahna
A gap due to omission intervenes in EdASD.
Apparatus
^1. nihan varahakəna] A EdASD H, na4+ḥhakca B
^2. de] A EdASD H, den B (morphological)
^3. hayu, hana ta] A EdASD H, hayu,[... B
^4. hayu, hana ta …nihan ujar] A gap due to loss intervenes in B.
^5. saṅ hyaṅ] EdASD H, 1+.yaṁ A
^6. kayatnakəna] A EdASD, kayatna-yatna H
^7. nihan ujar] A EdASD H, ...] Ujar B
^8. kandaṅ] A EdASD H, kadaṁ B
^9. dasa-krəta] A EdASD H, da3+ B
^10. kundaṅən] A EdASD, kudaṁṅən:a B (morphological), kundaṅən na H
^11. uraṅ reya] A EdASD, Uraṁ rye di na bvana pun· B, uraṅ rea pun H
^12. asiṅ nu dek nañjərkən saṅ hyaṅ sasana krəta] transmitted in EdASD A H, najərkən A H, dasa H, om. B • This entire phrase is omitted in B, which however has a more extensive version of the preceding phrase.
^13. nañjərkən] EdASD, najərkən A H, om. B (larger gap)
^14. sasana] A EdASD, dasa H, om. B (larger gap)
^15. pakənən] A EdASD, pakən B
^16. həbəl ñovana] em., həbəl ñavana A H, həbəl[... B, həbəl ñevana EdASD
^17. həbəl ñovana …na uraṅ] A gap due to loss intervenes in B.
^18. jadyan] EdASD, jadya A
^19. dəgdəg] A EdASD, dədəg H
^20. tañjər] EdASD, tajər A
^21. jaya] EdASD, ya A, om. H
^22. ñovana] A, ñavana EdASDac H, ñevana EdASDpc
^23. na uraṅ] A EdASD, ...] na Uraṁ B
^24. ini] B EdASD H, 1+ni A
^25. byaktana] A H, byitana B, byakta EdASD
^26. dasa-krəta] A EdASD H, dasakrata B
^27. dasa-sila] A EdASD H, dasa[... B
^28. dasa-sila … (1.1) ini pakən] A gap due to loss intervenes in B.
^29. indriya] A EdASD, -indraya H
^30. di] A H, om. EdASD
^31. di bumi] A EdASD, om. H
^32. parək] em., paR̥ka A, tan parək EdASD H
^33. ini pakən] A EdASD, ...] pak·kən B
^34. bumi] A B EdASD, di bumi H
^35. lamba, caaṅ jalan] norm., lamba caaṅ jalan EdASD H, lambha3+ṁjalan· A, laba, caAṁ jalan B
^36. pradana] A, prədana B, pridana EdASD H
^37. caaṅ] B EdASD H, caA A
^38. buruan, aṅgəs] EdASD, buruAn·, agəs A, buruAn· A[... B, bruan, aṅgəs H
^39. buruan, aṅgəs …huma] A gap due to loss intervenes in B.
^40. huma] A EdASD H, ...]ma B
^41. hirup] A B H, om. EdASD
^42. sove] EdASD, sovera A B H
^43. ñovana] A B, ñevana EdASDpc, ñavana EdASDac, ñovara H
^44. saṅ mavaṅ rat] A, saṁ mava ra[... B, sama vaṅ sarat EdASD, saṅ mava rat H
^45. saṅ mavaṅ rat …hejo] A gap due to loss intervenes in B.
^46. guluma] A, galuma EdASD, gulama H
^47. hejo] A EdASD H, ...]jo B
^48. vovohan] A EdASD, voḥvoḥhan B H (morphological)
^49. hudan] A B H, hujan EdASD
^50. landuh] A EdASDac H, ladaḥ B, landuṅ EdASDpc
^51. makahurip na] A EdASD H, makahurip[... B
^52. makahurip na …krəta, di lamba] A gap due to loss intervenes in B.
^53. krəta, di lamba] A EdASD H, ...] di laba B
^54. krəta] A EdASD, -krata B
^55. kalaṅkaṅ] A EdASD H, om. B
^56. dasa-sila] A EdASD H, dasa[... B
^57. dasa-sila …saṅ hyaṅ] A gap due to loss intervenes in B.
^58. ta] A, om. EdASD H
^59. saṅ hyaṅ] A EdASD H, ...] hyaṁ B
^60. dasa-marga ta] A EdASD H, dasa-mrəga[... B
^61. dasa-marga ta …byaktana, cəli] A gap due to loss intervenes in B.
^62. indriya] A EdASD, -indraya H
^63. byaktana, cəli] A H, byakta, cəli EdASD, ...]na, cəli B
^64. ulah] A EdASD, mulah B H (morphological)
^65. baraṅ] A B EdASD, salah H
^66. mala, na] A EdASD H, mala,[... B
^67. mala, na …lamunna] A gap due to loss intervenes in B.
^68. naraka] A EdASD, raka H
^69. lamunna] A, ...]n:a B, lamun EdASD H
^70. sinəṅguh] B EdASD, sinəguh A, sinaṅguh H
^71. bijilna] A B EdASD, bijil H
^72. ulah] A EdASD, mulah B H (morphological)
^73. baraṅ] A EdASD, salah B H (lexical)
^74. dələ, mo] A EdASD H, dələ, [... B
^75. dələ, mo …saṅkan uraṅ] A gap due to loss intervenes in B.
^76. saṅkan uraṅ] A EdASD H, ...] Ura B
^77. nəmu] B EdASD H, nimu A
^78. mala, na] A B H, mala na EdASD
^79. kalesa] A B H, naraka EdASD • Or emend to naraka, as in the previous paragraphs?
^80. lamunna] A B, lamun EdASD H
^81. utama bijil ti mata] H, utamaniṅ dələ A EdASD, utama bijil ti[... B • Or conjecture paṅdələ?
^82. utama bijil ti mata …kenana] A gap due to loss intervenes in B.
^83. kulit ulah…bijilna ti kulit] Thus formulated in A B EdASD, ...]nana B, mala na EdASD, uta[... B • This paragraph completely missing in H. The manuscript H contains a diferent list after mata (1.7), i.e. iruṅ, suṅut, letah, ləṅən, suku, payu, and baga lavan purusa. It means that Holle’s reading is presumably based on B, which is now lost in this part. In this regard, I will retain the paragraphs (from 1.9–1.15) based on the list in A, but I will record readings from H.
^84. kenana] A EdASD, ...]nana B
^85. mala, na] A B, mala na EdASD
^86. utama] A, uta[... B
^87. utama …jalan, gəde] A gap due to loss intervenes in B.
^88. lamunna] A EdASD, lamun H
^89. sinəṅguh] A EdASD, sinanaṅguh H
^90. lamunna] A, lamun EdASD H
^91. ti iruṅ] A H, timiruṅ EdASD • It seems that this is a misprint of the edition.
^92. baraṅ] A EdASD, salah H
^93. naraka] A EdASD, kalesa H
^94. lamunna] A, lamun EdASD
^95. baraṅ] A EdASD, salah H
^96. lamunna] A, lamun EdASD H
^97. baraṅ] A EdASD, salah H
^98. lamunna] A, lamun EdASD H
^99. bijilna] A EdASD, bijil H
^100. kətər] A EdASD, kətir H
^101. bañcana,] A, bañcana EdASD
^102. lamunna] A EdASD, lamun H
^103. bijilna] A EdASD, bijil H
^104. baga lavan purusa] H, baga purusa A EdASD
^105. kañcolah] A, kañcoleh EdASD, kacoleh H
^106. bijilna] A EdASD, bijil H
^107. ma kapahayu] A H, kapahayu ma EdASD
^108. na dora] A H, dora EdASD
^109. anak] EdASD H, Ana A
^110. sa] A H, om. EdASD
^111. voṅ] A, vaṅ EdASD, uraṅ H
^112. vado] EdASD, ui davaui ta A, devata Hac, vadana Hpc
^113. vado] A EdASD, vadon H
^114. ya] EdASD H, yu A
^115. sivaya] A H, sevaya EdASD
^116. səmbahniṅ] A, səmbah iṅ EdASD, səmbahni H
^117. na] A H, ma EdASD
^118. pañcaksara] A H, pañca aksara EdASD
^119. janma] A EdASD, camah H
^120. ka] A, om. EdASD H • This abbreviation for Old Javanese kaliṅanya, quite common in SMG, was again misunderstood by ASD in 7.1.
^121. pañcaksara] A H, pañca aksara EdASD
^122. katoṅton] A EdASDpc H, katiṅton EdASDac
^123. kavrətan] em., kavrəton A EdASD H
^124. kaindriya] A H, ku indriya EdASD (syntactic)
^125. ña] A EdASD, iña H (morphological)
^126. guruniṅ] A, guru iṅ EdASD
^127. janma] A EdASD, jalma H (orthographical)
^128. saṅmoha] A EdASD, saṅ mota mota moha H
^129. ma] A, om. EdASD H
^130. saaṅgəsna] norm., saAgəsna A, saṅgəsna EdASDpc H, sagəsna EdASDac
^131. eta] A EdASD, emboh eta H (lexical)
^132. iya] A EdASD, iña H
^133. prətivi] EdASD H, prəvi A
^134. dikaṅkənkən] EdASD H, dikaṅkəkən A
^135. ka] A, ku EdASD H (syntactic)
^136. dadi] A H, om. EdASD
^137. prabu] A H, pra EdASD • ASD note ‘Sesudah tarahan seharusnya ada prabu’. This note is ambiguous for it is more plausible that the word prabu appears before rama. But if it is the case, than it is misread since the manuscript undoubtedly contains the word prabu just before rama.
^138. disi mvaṅ] A EdASD, di simaṅ H
^139. prətivi] EdASD H, prativi A
^140. vrəti kandayun] EdASD H, vr̥ətkiṇdayun· A
^141. saṅ kusika, di] A EdASD, H (eye-skip)
^142. mestri] A, mesti EdASD, mistri H • The variation of readings is due to the problematic transciption of the character ṭā. In the Old West-Javanese manuscript corpus, this character can represent both ṭā or tra. Faced with the choice to read mesṭi or mestri, I prefer the latter, since it is the more common spelling in OS texts, i.e., Carita Parahyaṅan, Saṅ Hyaṅ Sasana Mahaguru, etc. Cf. Old Javanese metri.
^143. mahameru] A EdASD, mahamiru H
^144. lamunna] A, lamun EdASD
^145. pahi] A EdASD, eta H
^146. na] A EdASDac H, dina EdASDpc
^147. desa kabeh] EdASD, desa beḥ A, om. H
^148. pasirma] A H, pasima EdASD • The spelling of this word, derived from Skt. paścima, shows considerable variation in the OS corpus. I retain the spelling of A as it occurs again in the next paragraph, and a similar spelling is found in Kavih Mahañana.
^149. purba, timur] EdASD, purba ti timur A H (dittography)
^150. kahanan hyaṅ brahma, baṅ rupanya, pasirma kulon] Thus formulated in A, kihanan· A, hya A, br̥ḥma A, mirah EdASD, abaṅ H, pasima EdASD, kahanan hyaṅ brahma, mirah rupanya, pasima, kulon EdASD • ASD explicitly indicate their reading of this phrase as supplied, whereas in fact it is the reading of the manuscript with one semantic substitution (mirah for baṅ) and one orthographic normalization (kulvan to kulon).
^151. kahanan] EdASD, kihanan· A, EdASD (larger gap)
^152. hyaṅ] EdASD H, hya A, EdASD (larger gap)
^153. brahma] EdASD H, br̥ḥma A, EdASD (larger gap)
^154. baṅ] A, mirah EdASD, abaṅ H, EdASD (larger gap)
^155. pasirma] A H, pasima EdASD, EdASD (larger gap)
^156. rupanya] A H, • ASD considered this word to be omitted in the manuscript, so they added it as though it were a conjecture, but actually it is simply there in A.
^157. utara lor, kahanan hyaṅ visnu, hirəṅ rupanya] A EdASD, om. H (eye-skip)
^158. sivah, sarva varna] em., sivah, varna A H (haplography), aneka varna EdASD
^159. di] A H, dina EdASD
^160. liṅlaṅ] A EdASDac H, laṅlaṅ EdASDpc
^161. pagəh] A EdASD, pagih H
^162. karasa] A EdASD, karaksa H
^163. sy asəmbava] A, si asəmbava EdASD, səmbava H
^164. si maṅdumi] em., madumi A EdASD, maduman H
^165. maṅhiṅi tan kahiṅanan] Thus formulated in A H, kahiṅinan A, pahiṅətan H, maṅhiṅətan tanpa hiṅa EdASD
^166. kahiṅanan] em., kahiṅinan A, pahiṅətan H, EdASD (larger gap)
^167. pahi] A EdASD, pahiṅ H
^168. rua di] A EdASD, ra Hac, ru Hpc
^169. lamunna] A EdASD, lamun H
^170. mo] A EdASD, hamo H
^171. karaksa] A H, karasa EdASD
^172. kady aṅganiṅ] EdASD H, kady aganiṅ A
^173. eta, ku] A EdASD, eta kaṅkən H
^174. krəta, ku] A EdASD, krəta mana prəlaya H
^175. mana na] A EdASD, om. H
^176. hayu] A, om. H, layu EdASD • It seems this is a printing error.
^177. sakajalan] A EdASD, saṅkan jalan H
^178. tiṅkah] EdASD H, tikah A
^179. jarot] A EdASD, ṅalət H • Holle clearly missread two similar aksaras: ja as ṅa and 2/ro as Ḷ.
^180. təaṅ] A EdASD, tya H
^181. pisabdaan] A EdASD, sabda H
^182. makaṅuni lamun di harəpən saṅ deva ratu pun], • ASD consider this phrase as the beginning of the next paragraph.
^183. mana] A H, maka EdASD
^184. kapaṅguhniṅ] A H, kapaṅgihniṅ EdASD
^185. tətəiṅ] A H, təṅtəiṅ EdASD
^186. ṅavakan] A EdASD, avakan H
^187. kitu] EdASD, kətu A
^188. madan usyat] em., madan:usya A, madan usya EdASD, manan nu sya H
^189. titindih] A EdASD, titi di H
^190. hunur] A H, luhur EdASD
^191. siṅha] EdASD, siha A, syaha H
^192. dəkət] EdASD, dəkət:ə A, dəkət si H
^193. tvahniṅ janma] A EdASD, taṅguhnana Hac, tvahniṅ janma Hpc
^194. kandaṅ] EdASD H, kanda A
^195. pañca-gati saṅsara] H, pañcagantisaṁsara A, pañcagati, saṅsara EdASD
^196. carut] A EdASD, carutkən H
^197. sok rereh] em., sorereh A, sarereh EdASD H
^198. ñaṅcarutkən] EdASD, ñaṁcarukən A, caṅcarutkən H
^199. na] A H, nu EdASD
^200. na] A H, nu EdASD
^201. na] A H, nu EdASD
^202. na] A H, nu EdASD
^203. karah hədapna] A, karah ədapna EdASD, karah handapna H
^204. ṅajərum] EdASD H, ṅajrərum A
^205. mijahətan] A EdASD, mijahətan, hidəpna soraṅan H
^206. menta] EdASD H, meta A
^207. ṅajumput] norm., ṅajuput A EdASD H
^208. tu numpu] A H, tu tunumpu EdASD (dittography)
^209. ṅəntal] norm., ṅətal A EdASD, ṅagətal H
^210. ñopet] A, ñepet EdASD H
^211. di tohaan] A EdASD, om. H (eye-skip)
^212. təaṅ] A EdASD, tyaṅ H
^213. janma] A EdASD, jalma H (orthographical)
^214. gusti] EdASD, guti A, gusti dəṅ mantri H
^215. dəṅ] A EdASD, di H
^216. astri] A H, estri EdASD
^217. dəṅ] A EdASD, di H
^218. digunakən] A H, dipiguhakən EdASD
^219. salah] A EdASD, salah na H
^220. ku] A EdASD, kabirəṅəh ku H (syntactic)
^221. ulah] A EdASD, mulah H (dittography)
^222. katigraha] A EdASD, kanugraha H (lexical)
^223. aṅgəs] EdASD H, agəs A
^224. tətəiṅ] A, təṅtəiṅ EdASD, maṅarti tətəiṅ H
^225. dipajar] A EdASD, dipajarkən H (morphological)
^226. mulah luhya] A EdASD, mulhya H
^227. ṅontoṅ] EdASD H, ṅotoṅ A
^228. dəṅ] A EdASD, di H
^229. pujyan] A H, pudyan EdASD
^230. tohaan] A EdASD, tohaan uraṅ H
^231. ñətñot] A, ñetñot EdASD, ña H
^232. kapamalyanana] A H, kapamalyanna EdASD
^233. əluh] em., nəluḥ A EdASD H
^234. ditambaan] EdASD H, ditabaan A
^235. paksa] A EdASD, paksa jampe H
^236. mrətyaksa] A EdASD, mrəksa H
^237. hantə] EdASD H, hanətə A
^238. katurutan] A, katurutan ku EdASD, katurut H
^239. naṅganan] EdASD H, naganan A
^240. tanda] EdASDpc, tunda A EdASDac H
^241. raksa] A EdASD, pake H (lexical)
^242. heṅan] A EdASD, om. H
^243. lamun nu] A EdASD, lamun uraṅ H
^244. cante] EdASD, cate A
^245. kavujukan] A EdASD, kavujuk H
^246. salimaha milu] A, salima hamilu EdASD
^247. ṅaramankən] em., ṅaramakən A EdASD, ṅaramekən H (lexical)
^248. ya] A EdASD, ya ta H
^249. si mar cante ṅaranna], • Supply ma as in the analogous sentences in this paragraph?
^250. ya] A EdASD, ya ta H
^251. sadeya] A EdASDac H, sadeyan EdASDpc
^252. daranan] A EdASD, darma H
^253. tan yogya] A EdASD, tan payogya H
^254. ka], • Or to emend ku?
^255. kena vagəy] A EdASD, kena kavagəy, kena kakaruh H
^256. kena … dipitvah] A, om. EdASD (eye-skip) • The omission in ASD seems to be due to eye-skip from dipiguna to dipitvah.
^257. uraṅ] EdASD H, Ura A
^258. tan yogya dipitvah] A EdASD, tan yaya toh H
^259. həbəl] A EdASD, pañjaṅ H
^260. lamunna] A, lamun EdASD H
^261. lamunna] A, lamun EdASD H
^262. bisa] A H, om. EdASD
^263. təhər] A, təgaṅ EdASD, di thar H
^264. simbut] A EdASD, caṅcut H
^265. paṅadva, dataṅ ma ka sisi, sakarajən dibaju, disimbut] A H, om. EdASD (eye-skip) • Again, ASD shows saut du même au même caused by the repetition of the word simbut.
^266. karəsian] EdASD H, kaśyin A
^267. siksaanana] A EdASDpc H, siksaanna EdASDac • Diplomatically, the ms A reads siksaAn:ana. ASD interpret as pamaéh what I interpret as consonant doubling mark, and are hence obliged to emend in order to obtain the reading siksaanana.
^268. ṅundər] EdASD H, ṅudər A
^269. salaṅ iṅ] em., salaṁ A EdASD, saṅkilaṅ H
^270. ṅararaṅgean] EdASD, ṅararagyen A, karageyan H
^271. taṅgəhan] em., taṁgəḥkən A EdASD H
^272. tu nurunkən] A, turunkən EdASD, nurunkən H
^273. jalan, gəde] A EdASD H, ...] gade B
^274. dicaṅcut] A EdASD H, caṁcut B
^275. dipaṅadva] A EdASD H, paṅadva B
^276. gusti, dəṅ] A EdASD H, gu[... B
^277. gusti, dəṅ …brahmana] A gap due to loss intervenes in B.
^278. paṅadoṅkoṅkən] em., paṁṅadokokoṁkən· A, paṅgadokokoṅkən EdASD, paṅdoṅkokən H
^279. brahmana] A EdASD H, ...] bramana B
^280. bəṅhar] B EdASD, bəhar A
^281. makaṅuni] A EdASD, maka[... B
^282. makaṅuni …kena] A gap due to loss intervenes in B.
^283. paṅidalkən] conj., pahi paṁṅidalkən· A EdASD H • My conjecture paṅidalkən is based on the hyptothesis that a dittography occurs in the word pahi and paṅi. The interjection word such as ulah and ulah mo is usually followed by a verb. Cf. ulah mo paṅidalkən, paṅadokokoṅkən in 4.16.
^284. paṅdəukən] A, lac. EdASD, paṅdoṅkokən H
^285. kena] A EdASD, ...] kena B
^286. isəskən] A EdASD H, i[... B
^287. isəskən …hulañjar, bisi] A gap due to loss intervenes in B.
^288. ṅərikən] A, ṅəriṅkən EdASD, ṅiriṅkən H
^289. astri] A, estri EdASD, istri H
^290. hulañjar, bisi] A EdASD, ...] bisi B
^291. haloan] A B EdASD, hulun H
^292. taṅan, sapaṅluṅguhan] A EdASD H, taṅan, [... B
^293. taṅan, sapaṅluṅguhan …si paṅluṅguhan] A gap due to loss intervenes in B.
^294. di cataṅ] A EdASD, om. H
^295. di təpas] A H, om. EdASD
^296. si paṅluṅguhan] A EdASD H, ...]guḥhan B
^297. patutuṅgalan, ya] A EdASD H, patutuṅgalan, [... B
^298. patutuṅgalan, ya …makaṅuni] A gap due to loss intervenes in B.
^299. panataran] norm., panahtaran A EdASD H
^300. makaṅuni] A EdASD, ...] makaṅuni B, maṅkaṅuni H
^301. aṅgala] em., Agalaṁ A, Aṁgalaṅ B H, akalaṅ EdASD
^302. urut saṅ] EdASD H, rut saṁ A, Urut [... B
^303. urut saṅ …aṅgasir] A gap due to loss intervenes in B.
^304. aṅgasir] em., Aṅgasin· A EdASD H, ...]sin B
^305. iṅətkənən] EdASD H, Iṅətkən· A, Iṅət·kənən:a B (morphological)
^306. luput ti] A EdASD H, luput [... B
^307. luput ti …dəṅ astri] A gap due to loss intervenes in B.
^308. dəṅ astri] A H, deṅ estri EdASD, ...] Astri B
^309. sapitunahan] A B H, sapinahan EdASD
^310. iña] B H, ña A EdASD
^311. keh na] A EdASD H, 2+ B
^312. kitu keh lamun uraṅ dek paparan, hayva] H, kitu keḥ lamu Uraṁ dek· paparran· B, Itu hayva A EdASD
^313. diturut] A EdASD, katurut· B H
^314. uraṅ] A EdASD, Uraṁ ma B H
^315. maka] A EdASD, maṅka B H
^316. -tandaṅna] A B, -tandaṅ EdASD H
^317. lamun] A EdASD, lamunna B H (morphological)
^318. kapicaya] A B H, dipicaya EdASD
^319. gəriṅna] B EdASD H, gərəṅna A
^320. poroc] A B H, poron EdASD
^321. sareyana eta ma] B, saryenana Eta A EdASD • Cf. SKK 11.17 kitu lamun uraṅ hayaṅ ñaho di sareyana eta ma, panday taña.
^322. ja] A EdASD, kena B H (lexical)
^323. manan na] A B H, na nini EdASD
^324. lamunna] A, lamun B H EdASD (morphological)
^325. ṅagantyan] EdASD H, ṅagatyan A, ṅagatyin B
^326. sakadəgdəgna] A EdASD, sakadədəgna B H (morphological)
^327. samaṅkana kayatnakəna] EdASD, saṁmaṁkana kayatnakna A, samaṁkanakan yatna-yatna B (morphological), samaṅkana kayatna-yatna H
^328. ku same, paṅuraṅ] A EdASD, ku menak ku rama, ku paṅuraṅ B H (lexical)
^329. gəiṅ] EdASD, giI A, gəI B H
^330. rasa] A EdASD, asa B H
^331. kula-kadaṅ, ku baraya] A EdASD, kulakadaṅ baraya B H
^332. mitra] A EdASD, mintra B H
^333. kaṅkənna] A B H, kaṅkən EdASD
^334. ṅan lamun aya paṅhaat uraṅ] A B EdASD, om. H
^335. simbut] EdASD H, sibut A B
^336. sakadrəbya] em., sukadrəbya A EdASD H, sa1+drəbyi B
^337. maka] A EdASD, maṁka B, maṅku H
^338. puja ñaṅraha] A B, puja ñaṅgraha EdASD, paṅñaṅraha H
^339. hyaṅ] A EdASD H, hyi B
^340. aṅgəs] A EdASD H, agəs B
^341. digunakən] A B H, dipigunakən EdASD
^342. ṅandaṅ] A EdASD, ṅadaṁ B H
^343. ṅaburaṅ] A EdASD, ṅa2+ B, dəṅ ṅaburaṅ H
^344. munday] EdASD H, muday A, muyda B
^345. ṅadodoger] A EdASD, ṅadoger B H
^346. mapayaṅ] B H, maṁpayaṁ A EdASD
^347. biñcaṅ] B EdASD, bicaṁ A H
^348. purik] A EdASD, purit B H
^349. gariṅsiṅ] A, garisiṁ B, giriṅsiṅ EdASD H
^350. sukakən] A EdASD H, suka2+ B
^351. lamun] A EdASD H, lamu B
^352. piṅgir] B EdASD H, pigir A
^353. tuṅtuṅ] B EdASD H, tutuṁ A
^354. kaambə] A EdASD H, kaAbə B
^355. ku gusti] A EdASD, ku gusti ku mantri B H (lexical)
^356. saṅuni] em., suṅuni A EdASD, maṅuni B
^357. tu ku] A, ku B, tuṅku EdASDpc, tuku EdASDac
^358. buṅah-baṅah] em., roṅaḥ-roṅaḥ A B EdASD, balaṅah-balaṅah H
^359. kasumpah] A EdASD H, kasupah B
^360. kapadahkən] A B H, kapadakən EdASD
^361. paṅguruan] A EdASD H, pagurvan B (morphological)
^362. ku] em., ka A B EdASD H
^363. nurut] A B H, carek EdASD • The word nurut escaped ASD’s attention, so that they supplied the word carek.
^364. siksa ma] A H, sisa B, siksa EdASD
^365. ṅisiṅ] B EdASD H, ṅisi A
^366. ləṅkah] A, leṅkah B EdASD H (lexical)
^367. təlu] A B, tilu EdASD, tujuh H
^368. ləṅkah] A, lekah B, leṅkah EdASD H
^369. boa] A EdASD H, boA ta B
^370. uraṅ] A EdASD, om. B H
^371. di] A EdASD, di na B H
^372. ka, ulah] A B, kaulah EdASD, ka pamali H • For another occurrence of the abbreviation ka, see 3.1.
^373. paeh] A EdASD H, pati B (lexical)
^374. pucuk] A EdASD H, pucu B
^375. tambaluṅ] A EdASD, tabaluṅ B, tambalaṅ H
^376. kandaṅ] A EdASD H, kadaṅ B
^377. laraṅ] A B EdASDac H, laraṅan EdASDpc
^378. macaṅkrama] EdASD H, macaṁkarma A B
^379. paranti] EdASD H, parati A B
^380. liək] B EdASD H, lyək A
^381. ṅarumpak] A EdASD H, ṅarupak B
^382. məgatan] A, məgat B EdASD H (morphological)
^383. raṅ] A B, uraṅ EdASD H
^384. rampes] A EdASD H, rapesna B
^385. tinəṅkən na] B, tinəṅkən A EdASD H (morphological)
^386. picarekən] A B, picarek EdASD, picarekən H
^387. siəp] B H, səəp A EdASD
^388. maka suka na] em., maka suka ka A EdASD H, ma samapun tihap suka na B
^389. kasasa] B, kaasa-asa A EdASD H (morphological)
^390. marək] A EdASD, maR̥k· giraṁ B H (lexical)
^391. pande daṅ] A EdASD H, om. B
^392. pande] A EdASD H, pade B
^393. pande] A EdASD H, pade B
^394. vəsi] B EdASD H, vṣa A
^395. juru vidaṅ] B H, guru vdi A, guru vidaṅ EdASD
^396. vidu] B H, mədu A EdASD
^397. kumbaṅ, gəndiṅ] A EdASD, kubaṅ gədiṅ B, kupaṅ gədiṅ H
^398. tapukan] A EdASD, tatapukan B H (morphological)
^399. bañolan] A EdASD H, bañol B (morphological)
^400. juru moha] A EdASD, 1+ru moha B
^401. pañumpit] H, pañupit A B, om. EdASD
^402. pamraṅ] A B, pamaraṅ EdASD
^403. di] A EdASD, di na B H
^404. turutanən, kena] A EdASD H, turutanən·, [... B (eye-skip)
^405. turutanən, kena … (8.1) tvahna, turut saagəṅna] A gap due to omission intervenes in B caused by eye-skip.
^406. ulah diturut tvahna, bisi] EdASD H, ulah diturutvahna, bisi A
^407. ləmpaṅ] A H, ləmpaṅ EdASD
^408. sakitanana] A H, sakitna EdASDpc, sakitanna EdASDac
^409. paka pradana] norm., paka prədana A, maka prədana EdASD, paka pridana H
^410. ma] A H, mah EdASD
^411. tu] A, om. EdASD H
^412. na janma] A, na janma EdASD, om. H
^413. tiṅkahna] EdASD, tikahna A, om. H
^414. tvahna, turut saagəṅna] A EdASD, ...] sakagəIṁna B, om. H
^415. sinaṅguh] A EdASD, sinaṅgah B, om. H
^416. aya ma] A B H, [... EdASD
^417. aya ma …diturut tvahna] A gap due to omission intervenes in EdASD.
^418. tiṅkahna] H EdASD, tikaḥna A B
^419. diturut tvahna] B H, dəṁ turutvaḥna A, ...] EdASD • This whole sentence is omitted in ASD.
^420. tiṅkahna] EdASD H, tikaḥna A, om. B
^421. ma] A H, mah EdASD
^422. diturut tiṅkahna] EdASD H, diturutiṁkaḥna A
^423. tiṅkahna] EdASD H, tikaḥna A, tikana B
^424. caruniṅ] A H, carutniṅ EdASD, caruni B
^425. ṅaranna] H, ṅarana A B, ṅaran EdASD
^426. calaniṅ] norm., calaṁniṁ A EdASD H, calani B
^427. guru] A EdASD, pagurvan B H (morphological)
^428. paṅiṅətna] H, paṁṅətna A, paṅiṅət1+ B, peṅətna EdASD
^429. janma] A EdASD, na jama B, jalma H
^430. papañjiṅan] A EdASD H, papajiṁṅan B
^431. paeh ṅabegal] A EdASD H, paEḥ ṅapu paEḥ ṅabegal· B
^432. eta jəəṅ] A EdASD, Eta keḥ jəqəṁ B H (syntactic)
^433. kena ulah] A EdASD, 3+laḥ B
^434. dəi] B, ta dəI A EdASD H • Since aya dəi occurs without ta in 21.2 and 21.3, I adopt the same structure here from B.
^435. lamun] A EdASD, lamu B
^436. ṅavayaṅ] A EdASD, ṅaduṁ B, ṅondaṅ ṅavayaṅ H
^437. mantun] EdASD H, matun A B
^438. siksaan] A EdASD H, sik·2+n· B
^439. rampes] A EdASD H, ram:pes· ma B
^440. maca ma] A, maca B EdASD H
^441. paparahatan] A EdASD H, papahətan· B (morphological)
^442. dikuryak] B H, diguna A EdASD (lexical)
^443. vrəti] EdASD H, vrəri A, vəR̥ti B
^444. ma] A EdASD H, ma ṅasubscr. nana B
^445. kakaṅ] B EdASD H, kaṁkaṁ A
^446. luməmpaṅ] norm., luməpaṁ A B, ləmpaṅ EdASD H
^447. lambur] A, labur B, ləmbur EdASD
^448. gəsan] A EdASD H, gəsa B
^449. ma] A EdASD H, om. B
^450. ti induṅ-bapa] norm., ti Iduṁ bapa A B, ti induṅ ti bapa EdASD H
^451. ta] A, kaṁkən B H, om. EdASD
^452. ti] B, ka A EdASD
^453. mahapandita] A EdASD, mahapadita B, parapandita H
^454. ya kaṅkən guru utama … ya kaṅkən guru kaupadesaan] Thus formulated in A, Utama A EdASD H, mulya A EdASD, primana A, prəmana EdASD, ya guru kamulyin· ṅarana guru kaprəmanaAn·, ya kaṁkən· guru kaUtamaAn· B • It seems that B favors forms with circumfix ka-...-an and arranges the elements in a different sequence, while omitting an element corresponding to kaupadesaan in A.
^455. kautamaan] B, Utama A EdASD H, B (larger gap)
^456. kamulyan] B H, mulya A EdASD, B (larger gap)
^457. kaprəmanaan] B H, primana A, prəmana EdASD, B (larger gap)
^458. ya ta … ña mana kitu], ya ta sinaṁguḥ catur Utama ṅaṅarana, ddandaCross, ña mana kitu A, ya sinaṁguḥ catur Utama ṅarana circleCurve, ña mana kitu B • I have ignored the chapter-level punctuation found between these sentences in both mss.
^459. aṅgəs] EdASD H, agəs A B
^460. karmaniṅ akarma] A EdASD H, -karniṁ karma B
^461. tvahniṅ] B, -tvah riṅ A EdASD H
^462. aṅgəs] B EdASD H, agəs A
^463. nu hala] A EdASD H, 2+la B
^464. sui ta suka gəiṅ] em., sui ta suke gəi A, sakagəi B, sui ta, maka gəiṅ EdASD, sui ta sakagəi H
^465. pakən] A EdASD H, pak·kə B
^466. kapətəṅan] B, kapətiṅan A H (lexical), kapəntiṅan EdASD
^467. sakalih] A EdASD H, 2+liḥ B
^468. lamun] A EdASD H, lamu B
^469. sinambuṅan] EdASDpc, tinambhuṁṅan· A H, tinabuṁṅan B, tinambuṅan EdASDac • I follow the EdASD emendation, which is supported by the parallel expression galah dava sinambugalahṅan tuna in AG 7v.
^470. ku na pamuji] A EdASD H, ku pamuji B (morphological)
^471. aṅgəs] EdASD H, agəs A B
^472. di] A, om. B EdASD H
^473. ku boga] A EdASD, boga B H
^474. aṅgəhan] EdASD, Aṁgəḥhən· A B H
^475. cəndək] norm., cədək A B EdASD H
^476. upamana] em., Upama A B EdASD H
^477. dataṅ nu] B H, om. A, dataṅ nu EdASD
^478. mavakən] A EdASD H, mavakən Uraṁ B
^479. arocən] A B, arotən EdASD H
^480. upamana] B EdASD, upama A H
^481. handəəl] EdASD, hadəqəl A B
^482. dataṅ] A B EdASDpc H, om. EdASDac
^483. mere] A EdASD, mava B H (lexical)
^484. ya] A EdASD, ya ta B H
^485. pañca] A EdASD H, paca B
^486. cəndək] norm., cədək A B H EdASD
^487. tika] B, ta A, tiga H, om. EdASD
^488. rasa] A EdASD, ti nusa B H
^489. saṅga] A EdASD, saṅga ta B H
^490. vvitniṅ] A EdASD, vuIt· B H
^491. lavan] B EdASD H, luvan A
^492. saṅkilaṅ] B H, salaṅ A EdASD
^493. uraṅ salah] B H, uraṅ A, om. EdASD
^494. ma uṅaṅ] A EdASD, ala B (lexical)
^495. ambu bapa paṅguruan] em., Ambu bapa A EdASD, A5+guruAn· B • The emendation is based on the part that is still legible in the manuscript B. Cf. SKK 7.1 and SMG 2.2 which contain the three members of the string, or its variant induṅ bapa paṅguruan at SMG 5.3, 11.2.
^496. janma] A EdASD, jamna B H
^497. paramarta] EdASD, paramarrata A, paramarR̥ta B
^498. ṅa] A, ṅarana B, om. EdASD H
^499. ña] A EdASD, ya B H
^500. ña vvitniṅ] A EdASD, ya vvat na B, ya vvitniṅ H
^501. ña] em., ya A B H
^502. puhuniṅ] A EdASD H, pa2+ B
^503. mo tivas sakala] A, mo tivas kala EdASD, vas·tu sakala B H • The B reading also gives a plausible sense.
^504. pradana] norm., prədana A B EdASD, pridana H
^505. mo rogol-rogol] B, morogol, ragol A H, morogol-rogol EdASD
^506. riṅ savidagda] em., riṅ sa, visubscr. dagada A, vidadag B (eye-skip), niṅ sa, vidagda EdASD, purusa vidadag H
^507. kəboan] A B EdASDac, kəbon H, kebon EdASDpc
^508. mulah] A EdASD, ulah B H (morphological)
^509. ṅundər] EdASD H, ṅudər A B
^510. hamo] A EdASD, mo B H (morphological)
^511. bənaṅ] A EdASD H, bəna B
^512. sadu bema menta] H, sadu A, sadu bema meta B • These phrases are repeated from 4.14.
^513. məli mulah tihap nukər] A EdASD, Ulaḥ məli nukər B H
^514. ulah tihap] A EdASD, tihap ulah B H (transposition, see st. )
^515. ṅiñjəm] A EdASD H, ṅijəm B
^516. simbut] A EdASD H, sibut B
^517. mulah] A EdASD, tihap· Ulaḥ B H
^518. kasaratan] em., kasarataAn· A EdASD, sarata B, sarata-sarata H
^519. dipajar] A EdASD, kəna ku na B H (lexical)
^520. durbala siksa] A EdASD, gurubalasisa B, guru lalasisa H
^521. yatnakən] A EdASD, Iyanakən B H
^522. tamba] A EdASD H, taba B
^523. tunduh] EdASD H, tuduh A B
^524. tvak] B EdASD, tvaḥk A
^525. tamba] A EdASD, taba B, om. H
^526. tamba] A EdASD H, taba B
^527. uraṅ] A EdASD, om. B H
^528. kajoṅjoṅan] norm., kajojoṅan A, kajojoṅan· təIṁ B, ṅajojoṅan təiṅ H, kajoṅjonan EdASD
^529. tinəṅkən mariṅ na] A, tinəṁkən· basa na B H (lexical), yatnakən mariṅ ku EdASD
^530. ku] A B, om. EdASD H
^531. hamo] A EdASD, mo B H (morphological)
^532. ṅaranna] A B H, ṅa EdASD
^533. lamun] A EdASD H, lamu B
^534. mədəṅ] A EdASD, kədə B H
^535. boa] A EdASD H, om. B
^536. raṅ ṅabakta] A EdASD, Uraṁ subscr. hese B H (lexical)
^537. varah] A EdASD, paṁvaraḥ B H (morphological)
^538. uraṅ] B EdASD H, Ura A
^539. pahədap] A EdASD, pahidəp B H (orthographical)
^540. sriopeksah] em., mrəOpekṣaḥ A, mrəOpek·sa B H
^541. samutatah] A EdASD, saṁmutataḥ B H
^542. jambaṅan əsiniṅ] A EdASD H, 2+ṅaL̥səniṁ B
^543. mahəniṅ] A, mahana B, ma həniṅ EdASD, mahmiy H
^544. nora buksah] A EdASD, nobusaḥ B H
^545. kaliṅanna ta] A, kaliṅanya B H (morphological)
^546. ṅaranya] A EdASD, ṅarana B H
^547. lamunna] A B, lamun EdASD H
^548. dilañja] EdASD, dilaja A B H
^549. lamunna] A B, lamun EdASD H
^550. kalañja] A EdASD, kalaja B H
^551. rampes] A EdASD, rupana B H (lexical)
^552. kaopeksa] A EdASD H, kaOpesa B
^553. siksa krəta] A EdASD H, sisa krata B
^554. paesan ma] A EdASD, paEsan· ta ma B H
^555. əntəṅ] A EdASD H, qətəṁ B
^556. əntəṅ] EdASD H, qətəṁ A B
^557. lamunna] A B H, lamun EdASD
^558. divaas] B, kavaas A EdASD H (morphological)
^559. rua] A EdASD, kalaṅkaṁ B H (lexical)
^560. əntəṅ] EdASD H, qətəṁ A
^561. uraṅ janma] A B H, janma EdASD
^562. ta] A H, om. B, tata EdASD
^563. ña kitu] A, ña mana kitu B EdASD H
^564. təhər rame] A, heraṁ rampes B H, təgər rame EdASD •
^565. ambək] EdASD H, Abək A B
^566. kaəsyan] A EdASD H, kaqəsyi B
^567. maka] A B, mana EdASD H
^568. tataka] B, tatakaṁ A H
^569. matsyanəm] EdASD, macanəm A B H
^570. tatakaṅ…baṅbarəm], • While the first hemistich is fully octosyllabic, the second has nine syllables in both lines. This could easily be remedied by conjecturing unsuffixed forms matsya and puspa just as we have tataka and gajendra in the first hemistich.
^571. jaga raṅ] A B H, ja uraṅ EdASDpc, ja raṅ EdASDac
^572. talaga heraṅ bañu atis] B H, taman heraṅ, talaga bañu atis A EdASD
^573. ña keh] A H, om. B, ñoṅkah EdASDpc, ñokah EdASDac
^574. ta] A H, om. B EdASD
^575. matsya] EdASD, maca A B H
^576. upama] A EdASD, upamana B H (morphological)
^577. janma] A B H, hayaṅ EdASD
^578. ləvəṅ] A B H, om. EdASD
^579. tinəṅ] A, hidə B, hidəp H
^580. gajah] A, liman B H (lexical)
^581. ña keh] A, ñaho B H, om. EdASD
^582. baṅbara] EdASD H, baṁba1+ A, 1+barra B
^583. baṅbara] B EdASD H, babara A
^584. ṅumbara] A EdASD H, ṅubara B
^585. tiṅkah] EdASD H, tikaḥ A, tinə B
^586. sakalih] B EdASD H, saliḥ A
^587. na janma rampes tvahna] A EdASD, jan· rapes· tvaḥ B, jalma ta ma ṅan rampes toh H
^588. amis] A EdASD, Asiḥ B H (lexical)
^589. imuc] A, guyu B H (lexical), imut EdASD
^590. tiṅkah] B EdASD H, tikaḥ A
^591. dek] A, om. B EdASD H
^592. ma] A EdASD, om. B
^593. darma jati] A B H, damar jati EdASD
^594. kuñjarakarna] em., pujayakarna A, kuñjayakarna B H, pu jayakarma EdASD
^595. koravasrama] B, koravasarma A EdASD H
^596. tantri] A EdASD, taṁtri B H
^597. dek] A B H, hayaṅ EdASD (eye-skip)
^598. sakvehniṅ] EdASD H, sakvaḥniṁ A, sa1+oEḥniṁ B
^599. bvat tuha] A B, bvatuha EdASD, voṅ toha H
^600. pañjaṅ] A EdASD, pujaṁ B
^601. sisindiran] EdASD H, sisidiran A, sisidirran B
^602. peṅpeledan] B EdASD H, peṅpeṅledan A
^603. pore rane] A B H, pərerane EdASD
^604. ərih] B EdASD H, qəri A
^605. babaroṅan] A B EdASDac H, baṅbaroṅan EdASDpc
^606. sasambatan] EdASD H, sasabatan A B
^607. para macəh] B H, pamacəh A EdASD
^608. mirus] em., nirus· A B H
^609. babaroṅan] A B EdASDac H, baṅbaroṅan EdASDpc
^610. abaṅ-abaṅan] A B H, om. EdASD
^611. pañcaṅ] em., pañca A EdASD H, paca B
^612. ləbur] A B H, ləmbur EdASD
^613. kaulinan] A EdASDpc H, Ulinan· B (morphological), ulinan EdASDac
^614. həmpul] A EdASD H, həpul B
^615. salvirniṅ] EdASD, savalviran:iṁ A H, savalurran·niṁ B
^616. pupuñjəṅan] norm., pupuñjəṁṅa1+· A, pupusubscr. jəṁṅan B, pupujiṅan H
^617. məmətahan] A EdASD B, mimilahan H
^618. salvirniṅ] EdASD, savalviraniṁ A, savalurran·niṁ B H
^619. tətəpaan] B EdASD H, tətəpaAn· A
^620. palainna] A B H, palain EdASD
^621. pədaṅ] A EdASD H, om. B
^622. təndət] A EdASD, tədət B H
^623. raksasa] A EdASD H, rak·rak·sa B
^624. pinaka] EdASD, pinaḥka- A B H
^625. paranti] A EdASD H, parati B
^626. saṅ] A EdASD, om. B H
^627. pinaka] EdASD, pinaḥka- A B, pindah ka H
^628. itu] A B H, om. EdASD
^629. paranti] A EdASD H, parati B
^630. kalakatri] A EdASD, kalakatra B, kalikatra H
^631. pinaka] norm., pinaḥka- A B H
^632. kumərət] A EdASD H, kuməR̥ B
^633. təlu na gaṅgaman] A EdASD, tilu gagaman· B H (lexical)
^634. palainna] A, palaIna, mana laI B, palain EdASD, palainna, mana lain H
^635. sareyana] A H, 3+na B, sareanana EdASDpc, sarean EdASDac
^636. panday] EdASD H, paday A B
^637. salvirniṅ] EdASD, savalviran:iṁ A, savalurran·niṁ B, savaliraniṅ H
^638. vəre] A EdASD H, vrəre B
^639. salvirniṅ] EdASD, savalviran:iṁ A, savalurran·niṁ B, savaluraniṅ H
^640. mandi] EdASD H, madi A B
^641. ñarəṅsəṅ] A, om. B H, ñareṅseṅ EdASD
^642. pədəs] B EdASD H, pidis A
^643. papaṅgaṅan] B EdASD H, paṁpagaṁṅan A
^644. diruruum] EdASD, diruruAm· A, ruruUman· B (morphological), om. H
^645. olah-olahan] B H, kaOlahan· A EdASD (morphological)
^646. salvirniṅ] EdASD, savalirraniṁ A H, savalirran·niṁ B
^647. boeh] B EdASD H, boE A
^648. muñcaṅ] EdASD, mucaṁ A B
^649. raganis] A B, rəṅganis EdASD H
^650. jayanti] EdASD, jayati A B
^651. cəcəmpaan] A EdASD H, cicinaAn· B (lexical)
^652. paparanakan] B EdASD H, paparanakakan A
^653. siliganti] A EdASD, salin· gati B H (lexical)
^654. boeh siaṅ] A EdASD H, bobosyen· B
^655. bəbər natan] A, bəbənatan B, bəbərnatan EdASD, bəbəratan H
^656. kampuh] A EdASD, kamaruṁ B H
^657. jayanti] EdASD, jayati A B
^658. siṅ] EdASD H, si A B
^659. di agama] EdASD, dy agama A B
^660. na vicara] B H, niravərah A EdASD
^661. agama ma] A H, Agama B (haplography), agama parigama ma EdASD
^662. para tanda] A, para tada B, pratanda EdASD, para pandita H
^663. makara-bihva] A EdASD, makarabyiha B, maṅkara byaha H
^664. sakata-bihva] em., kaṭābihva A, kaṭābyiha B, katrabihva EdASD, siṅha-byaha H
^665. lisaṅ-bihva] A EdASD, om. B H (eye-skip)
^666. siṅha-bihva] A EdASD, siṁhabyiha B H
^667. garuda-bihva] A EdASD, om. B H (eye-skip)
^668. cakra-bihva] A EdASD, cakrabyiha B H
^669. bajra-pañjara] A H, bajrapajara B, brajapañjara EdASD
^670. asu maliput] A, sumaliput B, adu maliput H
^671. simpir] A EdASD H, sipir B
^672. maturun] A B H, maturut EdASD
^673. suməṅka] B H, suməka A EdASD
^674. ṅaliṅga] EdASD H, ṅaliga A B
^675. sakti] A EdASD H, -sak·sati B
^676. praṅ juritan] A H, saṁ hulujurit B, prajurit EdASD
^677. sapətrik] A EdASD, sabətrik B H
^678. mantra] A EdASD H, maṭā B
^679. jampa jampiya] A EdASD H, japa japye B
^680. kaseraṅan] A B H, kaseaṅan EdASD
^681. pavayagahan] A EdASD H, pivayagaḥhan B
^682. pupuspaan] B H, pus·paAn A EdASD
^683. tunduk] H, tuduk A B EdASD
^684. pasaṅkvan] norm., pasakvan A B EdASD, pasakian H
^685. pupuja] A, pamuja B H (morphological), om. EdASD
^686. palajaṅ] A B H, palayaṅ EdASD
^687. ñampiṅan] EdASD H, ñapiṅan A B
^688. ṅomean] EdASD, ṅomeyan A H, ṅome B
^689. jaṅgan] EdASD, jagan A, bujaṁga B H
^690. tan patəṅgək] B EdASD H, tan patəgək A
^691. mandəg] B H, madəg A EdASD
^692. bumi kapəndəm] EdASD, bumi kapədəm A H, om. B
^693. bəhəla] A EdASD, ti həla B H (lexical)
^694. darma-siksa] A EdASD H, darmasik·sa ma B
^695. padonaan] A B H, padənaan EdASD
^696. siksa] A EdASD H, sisa B
^697. dasa-sila, pañca-siksa] A EdASD H, dasa si3+sik·sa B
^698. upadrava] A EdASD, Upradava B H
^699. ma] A EdASD, om. B H
^700. taña] A EdASD H, ta1+ B
^701. ma] A EdASD H, om. B (eye-skip)
^702. ṅampihkən bumi] A EdASD, om. B H (eye-skip)
^703. sajagat] A EdASD, rye B (lexical), reya woṅ sajagat H
^704. marin masini] B H, parin· pasini A EdASD
^705. maras pade] A B H, mararaspade EdASD
^706. midana] A EdASD, mipadana B, padana H
^707. añcol dipakpak] A EdASD H, Acol· dipapak· B
^708. ampih-ampih] A EdASD H, Apiḥ-Apiḥ B
^709. sakvehniṅ] EdASD H, sakvaḥniṁ A, sakoEḥniṁ B
^710. kabua, ryak] A EdASD, kabuAn· riAk·, riAk· B H (dittography)
^711. mokprok] EdASD, mokpra:k· A, mopro B H
^712. tañjuṅ] A EdASD H, tajuṁ B
^713. pulo] A EdASD H, om. B
^714. nuṅgul] B, nuṁguṁ A EdASD
^715. tuṅgara] A EdASD, tugaṁ karaṁ B (lexical), tuṅgaṅ karaṅ H
^716. sakəti] B EdASD H, sakətə A
^717. kasaṅa bəlah] A H, om. EdASD
^718. arəga] B EdASD H, AR̥gaAn B
^719. citrik byapari ] A EdASD, citri saṁ byipari B H
^720. sandi] A EdASD H, sadi B
^721. luṅguh] A EdASD H, luguḥ B
^722. para loka] A EdASD, paraloka kabeḥ B H
^723. lamun dek] A EdASD, hayaṁ B H
^724. baṅgala] A EdASD H, baṁgali B
^725. pahaṅ] A EdASD, om. B, palaṅ H
^726. palembaṅ] A B H, om. EdASD
^727. siəm] A B H, om. EdASD
^728. kalantən] em., A EdASD, kalatə B, kalati H
^729. buvun] A EdASD, om. B H
^730. betən] A B, bətən EdASD, bantən H
^731. sela] A B H, səla EdASD
^732. ṅaradəkan] A, ṅaragidan· B, nagara dəkan EdASD, ṅaragədan H
^733. andələs] A EdASD, Adibas· B H
^734. moloko] A B H, maloko EdASD
^735. malaṅkabo] A EdASD H, malaṁkabot· B
^736. məkah] A EdASD H, om. B
^737. buretet] A EdASD H, bureten· B
^738. səmbava] EdASD H, səbava A B
^739. jəṅgi] A EdASD H, om. B
^740. sabini] A EdASD H, sabani B
^741. ṅogan] A EdASD H, ṅogagan· B
^742. kuməriṅ] A EdASD, kumənəṁ B, kumərəṅ H
^743. sampaṅ] A EdASD H, samaraṁ B
^744. manubi] A B H, manumbi EdASD
^745. bubu] A, babu EdASD, bubuḥ B, barə H
^746. ñiri] A EdASD, ñiriṁ B
^747. sapari] A EdASD, om. B H
^748. lampuṅ] A EdASD H, lamaruṁ B
^749. jambudipa] A EdASD H, jabudipa B
^750. gədah] A EdASD H, om. B
^751. solodoṅ] A EdASD H, om. B
^752. indragiri] norm., Idragiri B, bali, Indragiri A EdASD H
^753. tañjuṅpura] A EdASD H, tujuṁpura B
^754. atas aṅin] B H, om. A EdASD
^755. cəmpa] A EdASD H, cəmara B
^756. baluk] A EdASD H, baluga B
^757. juru basa darma-murcaya] A EdASD, juru basa taña, saṁ darmurcaya B H
^758. majar] A EdASD, majar maneḥ B H (lexical)
^759. ñaho] A B EdASDpc H, ñao EdASDac
^760. moha] em., mo A B EdASD, hamo H
^761. mo takut di upadrava, jagat-ganti cadu-sakti saṅ pandita] A H, mo taku di Upadrava, cadusak·ti, jagat· gan·ti saṁ pan·dita B, om. EdASD
^762. inanti deniṅ] A EdASD, Inaṁti deneṁ B H
^763. lamunna] A H, 3+na B, lamun EdASD
^764. guna] A EdASD, om. B H
^765. lamunna] A, lamu B, om. EdASD H
^766. dipitvah] A EdASD, tvaḥ B H
^767. sakakala] A B, sakala EdASD H
^768. indra] A EdASD H, Idra B
^769. patañjala] A EdASD H, patajala B
^770. pada] A EdASD, om. B H
^771. pratyaksa] B H, prətyaksa A EdASD
^772. paṅgihkənən] A H, pagiḥkən:ən· B, pamaṅgihkənən EdASD
^773. matitiskən] A EdASD, matitikən· B H
^774. hədap] A, hidəp B H (lexical)
^775. lamun] A EdASD, lamun:a B H
^776. tambra-gomuka] norm., tambrah gomuka A EdASD, taman·braḥmamuka B
^777. vijaya, ja] B H, vijaya ja A EdASD
^778. babandiṅna] A EdASD, babadiṁṅan·nana B H (morphological)
^779. ləmpaṅ] A EdASD H, L̥paṁ B
^780. ka java] A EdASD, ka java, dataṁ ka Alas· java B H (additive)
^781. carek] A EdASD H, care B
^782. hantə dataṅ] A EdASD, hatə tadaṁ B
^783. tandaṅ] A EdASD, tadaṁ B, paṅhulu tandaṅ H
^784. hantə] A EdASD H, hatə B
^785. nurut] A EdASD H, nuru B
^786. carekna] B EdASD H, carena A
^787. haṅər] A B, haṅgər H, haṅgər EdASD • EdASD mistakenly indicates a missing nasal, while it is the expected consonant g that is not written. But I suspect that the absence of the stop in haṅər is not a transmissional error, but a real linguistic alternative.
^788. cara] A EdASD, carek· B H (lexical) • See the preceding paragraph, hamo bisa nurut carekna, dəṅən carana.
^789. devata,] A EdASD H, niskala, mo devata B
^790. kapuṅguṅan ruana] A H, kapuguṁṅan· rvana B, om. EdASD
^791. nurut tvah] B EdASD H, nurutvaḥ A
^792. ta] A B EdASD H, • This reading is slightly suspicious. Should we conjecture ku or ma? Cf. kapitvah ku na janma, kavisesa ku devata in 12.4.
^793. papañjiṅan] A EdASD H, papajiṁṅan B
^794. yogya] A EdASD H, yoya B
^795. ja na] A B H, om. EdASD
^796. ṅavisesakən na] A EdASD, kavisesa ku B H (syntactic)
^797. marende] EdASD H, marande A, marede B
^798. kaliṅanya] A H, kaliṅanna EdASD
^799. dəṅki] B H, dəṅi A EdASD
^800. campəlak] A EdASD, capəla B, capəlak H
^801. yogya] A EdASD, yoya B
^802. kaṅkən makagila] A EdASD H, kakən· maṁkagila B
^803. raksasa] H, raksaksa A EdASD, rak·rak·sa B
^804. durga durgi] B H, durgi durga A EdASD
^805. ta] A EdASD, ma B, ta ma H
^806. malaniṅ ləmah ṅaranna] A EdASD, om. B • If my assumption that these words are original is correct, then their omission in B may be due to eyeskip.
^807. sodoṅ, saroṅge] A EdASD, so1+sekoṁ, soṁgeṁ B, sekoṅ soṅgeṅ H
^808. gantuṅ] A EdASD H, gatel· B (lexical)
^809. muṅkal pateṅgaṅ] B, mukal pategaṁ A, muṅkal pategaṅ EdASD, muṅkal pateṅtoṅ H
^810. ləbak, rañcak] A EdASD, baba racak· B H
^811. nuṅgaṅ] EdASD H, nugaṁ A B
^812. noṅgeṅ] A EdASD H, nogeṁ B
^813. gareṅgeṅan, ləmah] A EdASD, gareṁgeṁ 5+ B, garuṅguṅan H
^814. saṅhar] B, sahar A EdASD, saṅar H
^815. variyan] A EdASD H, va3+, kəpuḥ raṁR̥ḥ garamayan· B H • It is interesting that B add on a list three kinds of trees: kəpuh ( Sterculia foetida L.), raṅrəh (probably equivalent with randu, MdS dial. raṅru, Eriodendrum anfractuosum), and garamayan (probably equivalent to MdS haramay ‘china-grass’, Boehmeria nivea Gaudich).
^816. kalomberan] EdASD, kaloberran A B, koloberan H
^817. jaryan, səma] A EdASD, səma jaryin· B (transposition, see st. ), səma jaryan H
^818. savatək ləmah kasiṅsal] A B EdASD, om. H
^819. kajajadyan] A, kajadian EdASD, kajajadyanana B
^820. kədə di tvahna] A EdASD, kə4+ B
^821. tvahniṅ janma] A EdASD, tvaḥ jama B (morphological)
^822. ta] A EdASD, om. B H
^823. sasana] A EdASD H, sisa B (lexical)
^824. ṅarumpak] A EdASD H, ṅarupak· B
^825. dibere] em., dibeka A B EdASD H
^826. panas] A B, panah EdASD
^827. dikahemankən] A, disubscr. bekahemakən· B, dibəka hemankən H, dihemankən EdASD
^828. dimemeh-memeh] A H, dime4+ B, dineneh EdASD
^829. kira-kirakənənana] A EdASD, kira-kirakən·nana B H
^830. byakta kəna ku na] A EdASD, byaktakən· kana B, dibeakən kana H
^831. əsi] A EdASD, om. B H
^832. patana] B, pantana A EdASD H
^833. sayojana] em., sayoñana A, sayoj·ñana B H, sayajñana EdASD
^834. lohna] A EdASD, tvaḥna B H
^835. kandaga] A EdASD H, 1+daga B
^836. kəna irika] A EdASD, kəna papa irika B H
^837. yaksa] A EdASD, pak·si B H (lexical)
^838. kinavruhan voṅ kvehnya] A, kəna vruḥnya B, kəna vruhan reya H, kənavruhan voṅ kvehnya EdASD
^839. ti kaler kadi valaṅ sinudukan, parəṅ satus voṅ papa ] A B, om. EdASD
^840. si patana] em., si pantana A, subscr. sapnatana B, si antana EdASD, si rapatana H
^841. lavan] B EdASD H, luvan· A
^842. sona yaksa] A H, sona Iyak·sa B, senayaksa EdASD
^843. kapapaaniṅ] A B H, kapapaniṅ EdASD
^844. marende ṅaranna] H, marende ṅaranya A, marede ṅaranna B
^845. mariris] A EdASD, muriṅis· B H
^846. manan] A EdASD, ma ṅarana B H
^847. manan] A EdASD, ma ṅanana B H
^848. abo] A B, ambə EdASDpc, abə EdASDac, bo H
^849. aṅgəs ma] EdASD, agəs ma A, om. B H
^850. numpu] A EdASD, nupu B, mupu H
^851. taṅeh] A EdASD, ta2+ḥ B, ta H
^852. koter] A B, kotor EdASD H
^853. jaṅgel] norm., jagel A EdASD, jaṁṅel B, ṅaṅel H
^854. titiṅgi] EdASD H, titigi A
^855. jambəloṅ] A EdASD, jabəlo B, ṅabəlo H
^856. mear, pacet, lentah] A EdASD, om. B H
^857. ləhəṅ] A, om. B H, lohoṅ EdASD
^858. gərəṅ] A, om. B H, goroṅ EdASD
^859. dipikajiji] A B, dipake jiji EdASD, dipikajəṅi H
^860. na] B H, nu A EdASD
^861. rea, ya ta] A EdASD, 2+ B, ya H
^862. sinaṅguh] A EdASD, sinagu B
^863. ṅaranna] A EdASD, ṅaranyi B H
^864. yogya] A EdASD, yoya B H
^865. lamunna] A B, lamun EdASD H
^866. carut] A EdASD H, carat B
^867. harəsa] em., harən harəsa A, om. B, harəmsa EdASD, rəsa H
^868. bogoh, gavok] A, bogoh, gavok EdASD
^869. maṅgihkən] A B H, maṅgihkən EdASD
^870. dijadikən] A B H, kajadikən EdASD
^871. viraṅ ṅaranna] A EdASD, varaṁ ṅanyi B (eye-skip)
^872. na catur-buta] A, caturbuta ṅaranya B H, ma caturbuta EdASD
^873. tiṅkah] EdASD H, tikaḥ A B
^874. gəiṅ] EdASD, gəI A B H
^875. upagəiṅ] EdASD, upagəI A, rupagəIṁ B H
^876. parigəiṅ] B EdASD, parigəI A, om. H
^877. tri-gəiṅ] EdASD, tri-gəI A B H
^878. gəiṅ] EdASD, gəI A B H
^879. ṅinum] B H, ṅinum· A, ṅicup EdASD
^880. gəiṅ] EdASD, gəI A B H
^881. upagəiṅ] EdASD, upagəI A, Upasubscr. magəI B, upama gəi H
^882. ṅaṅgo] B EdASD H, ṅago A
^883. bisa dibusana] A B EdASD, om. H
^884. ya upagəiṅ] EdASD, UpagəI A H, 2+pagəI B
^885. parigəiṅ] EdASD, parigəI A H, om. B
^886. ja] A EdASD, om. B H
^887. sabdana] A B, sabda EdASD
^888. mavaṅi] A B H, vavaṅi EdASD
^889. ja] A EdASD, om. B H
^890. ku] A B, nu EdASD, om. H
^891. bənaṅna milabuh] B, bənaṁ milabuh A EdASD (morphological), bənaṅ kami H
^892. orok] A B EdASD, denok H
^893. suvaniṅ] norm., suAniṁ A EdASD, sumaṁṅər B H (eye-skip) • The scribe of B seems to have skipped to the word sumaṅər further on in the list, but then to have skipped back, so that no loss of word other than suvaniṅ has resulted from this eye-skip.
^894. əcəiṅ] em., qəcuIṁ A B EdASD, iñcuiṅ H • In their translation, ASD interpret əcuiṅ as əcəiṅ ‘my sister’, which seems plausible, even though this appellation is unattested elsewhere in Old Sundanese.
^895. toaiṅ] A B H, om. EdASD
^896. tətəiṅ] A B H, təṅtəiṅ EdASD
^897. mukpruk] em., mupraruk A, mupru B, mupuru H, mupruk EdASD
^898. parigəiṅ] EdASD, parigəI A B H
^899. silokana] B EdASD H, salokana A
^900. komala] A EdASD, kobala B, kombara H
^901. saṅ hyaṅ] A B EdASD, sinaṅguh H
^902. catur-yogya] A EdASD, tuhuyoya B, yogya H
^903. krəta yogya] EdASD H, krata yogya A, om. B
^904. komala] B EdASD H, ko2+ A
^905. gəiṅna] B EdASD, gəIna A H
^906. caṅciṅ] A EdASD, cacir B, ciciṅ H
^907. səri] A B H, cəri EdASD
^908. imuc] A B, imut EdASD H
^909. rame] A EdASD, rapes· B (lexical), rampes H
^910. ambək] A EdASD, Abək·na B (morphological)
^911. catur-yogya] A EdASD H, caturyoya B
^912. nirmalaniṅ ləmah] norm., subscr. nirmalani L̥maḥ A, om. B H EdASD
^913. ṅaranna] A B, om. EdASD
^914. pabuntəlan] norm., pabutəlan A B EdASD H
^915. imah manəh, candi, prasada] A EdASD, cadi pR̥sada, L̥maḥ manəḥ B (transposition, see st. )
^916. liṅga liṅgir] A, liga ligi B H, liṅga liṅgih EdASD
^917. biniṅba] A EdASD, bənər B H (lexical)
^918. rahayu] A EdASD, raḥhayu ṅarana B H
^919. krəta] EdASD H, krata A B
^920. ma ṅaranna] A EdASD, om. B H
^921. mikukuh] EdASD H, mikuku A B
^922. lavan buyut] A EdASD H, 2+·buyut· B
^923. magəhkən] A EdASD, maṅgiḥkən· B H
^924. ujarniṅ] A B H, ujar iṅ EdASD
^925. nu bəhəla] B H, bəhala A, bahəla EdASD
^926. nañjərkən] A EdASD H, najərkən B
^927. krəta] A EdASD H, krata B
^928. rahyaṅta] H, raḥhyaṁtaṁ A, raḥsubscr. hyita B
^929. devaraja] A EdASD, devara1+ B, devaratu H
^930. rahyaṅta ri] A EdASD, rahhyata li B H
^931. rahyaṅta ri ] A EdASD, rahhyata li B H
^932. mənir] B, mnər A EdASD, mənər H
^933. nu] A B, om. EdASD H
^934. karaseyaaniṅ] norm., karasyeAnniṁ A, rasyeniṁ B H, karaseyan niṅ EdASD
^935. rahaseya] A EdASD, rasye B, rasya H
^936. lamunna] A B, lamun EdASD, mun H
^937. maṅgih sorga rahayu, maṅgih rahina] em., maṁgiḥkən A EdASD H (morphological), maṁgiḥkən· B H (morphological), raḥhina sada B H, maṅgihkən sorga rahayu, maṅgih rahina A EdASD, maṅgih sorga rahayu, maṅgihkən rahina sada B (transposition, see st. )
^938. maṅgih] B, maṁgiḥkən A EdASD H (morphological), A EdASD (larger gap)
^939. maṅgih] A EdASD, maṁgiḥkən· B H (morphological), A EdASD (larger gap)
^940. rahina] A EdASD, raḥhina sada B H, A EdASD (larger gap)
^941. hala] A EdASD, lapa B H
^942. parama] A EdASD H, para B
^943. kitu] A EdASD, katu B
^944. na] B, om. A EdASD
^945. pilihənana] A B H, pilihənna EdASD
^946. kəruh] A EdASD, kiruh B (orthographical), pinuh H
^947. goce] A EdASD, 1+ce B, gave jalma H
^948. keh] A EdASD, keḥna B H
^949. kapahala] A EdASD, hala B H (morphological)
^950. na nu] B H, -nu nu A EdASD (dittography)
^951. na] B H, om. A EdASD
^952. janma] A EdASD H, jama B
^953. kapahayu] A EdASD, hayu B (morphological)
^954. ma hala ku tvahna, mana hayu ku tvahna] A EdASD, om. B H
^955. na] B H, om. A EdASD
^956. pilihənana] em., pilihən ma A EdASD, piliḥhan·nən:ana B, pilihən H
^957. asrəp] A EdASD, masərəp B H (morphological)
^958. ahəniṅ] norm., ahnaṁ A, mahəniṁ B H (morphological), həniṅ EdASD
^959. mahapandita] A EdASD H, maha3+ B
^960. haṅkər] B H, hakər A EdASD
^961. lətuh] A EdASD, maL̥tuḥ B H (morphological)
^962. ku] B H, ku na A
^963. paramarta] EdASD, paramarata A B H
^964. cetana] em., centana A EdASD H (orthographical), ca2+ B
^965. lavan acetana] B, lavan:acentana A H, lavan acentana EdASDpc (orthographical), lavan· centana EdASDac
^966. cetana] B, centana A EdASD H (orthographical)
^967. vvitniṅ] A EdASD H, om. B
^968. taṅkalniṅ bumi] A EdASD, ta kaliṅaniṁ janma B H
^969. acetana] B, acentana A EdASD H (orthographical)
^970. byamoha] B H, hyamoha A EdASD
^971. tan] B H, ta A EdASD
^972. ya taṅkalniṅ] A EdASD, ya ta kaliṅaniṁ B H
^973. bətiniṅ] A EdASD H, tənəṁ B
^974. dipitəmən] A EdASD, dipiguna B
^975. drabyana] A EdASD, drabya B H
^976. tri-tantu] A H, pratada B (lexical), tri-taṅtu EdASD
^977. pinaka] EdASD, pinaḥka- A B, pindah ka H
^978. pinakarama] EdASD, pinaḥkarama A, pinaka saṁ rama B, pindah ka rama H
^979. pinaka] EdASD, pinaḥka- A B, pindah ka H
^980. tri-tantu] A, tra taṁtu B, tri-taṅtu EdASD H
^981. panəguhniṅ] A B, panəguh H, pinəguh niṅ EdASD
^982. tri-varga] A EdASD H, tra-varga B
^983. lamba] A EdASD H, laba B
^984. tri-tantu] A EdASDac, tri-taṁtu B EdASDpc, tərtaṅtu H
^985. panəguhniṅ] A, pinaguḥniṁ B, pinəguh niṅ EdASD, paṅguhniṅ H
^986. tri-varga] A EdASD H, tra-varga B
^987. tri-tantu] A, tri-taṅtu B EdASDpc H, tri-tantu EdASDac
^988. ṅaranya] A EdASD H, ṅanya B
^989. təpət] A B H, təpəta B, pəpət EdASD
^990. krəta] EdASD H, krata A B
^991. jagat] B H, jat A, jagat EdASD
^992. tvahniṅ] A EdASD, tvaḥ B (morphological), keh H
^993. keh] A EdASD H, keḥna B (morphological)
^994. kapanditaanana] A H EdASD, kapaditan· gəḥhan·niṁ B
^995. saṅ viku] A EdASD, 3+ B, omitted H
^996. kamaṅuyuanana] norm., kamaṅuyuAn:ana A, kapagəhhan·nana B H (lexical), om. EdASD
^997. kapalikənana] norm., kapalikən:ana A, kapalisubscr. kan·nan:ana B, kapalikenana EdASDpc, palikenna EdASDac
^998. tetega] A EdASD H, tete[... B
^999. tetega … (18.1) voṅ ma] A gap due to loss intervenes in B.
^1000. katetegaanana] EdASDpc H, kateteAn:ana A, katetegaanna EdASDac
^1001. aməṅ] EdASD H, Amə A
^1002. kaaməṅanana] EdASDpc H, kaAməṁṅan:ana A, kaaməṅanna EdASDac
^1003. kavasianana] EdASDpc H, kavasiAn:ana A, kavasianna EdASDac
^1004. əbon] A H, ebon EdASD
^1005. kaəbonana] EdASDpc H, kaqəbon:ana A, kaəbonna EdASDac
^1006. katyagianana] EdASDpc H, katyagiAn:ana A, katyagianna EdASDac
^1007. valaka] A H, valka EdASD
^1008. kavalakaanana] H, kaval:akaAn:ana A, kavalkaanana EdASD
^1009. katanianana] EdASDpc H, kataniAn:ana A, katanianna EdASDac
^1010. kaəvahanana] EdASDpc H, kaqəvaḥhan:ana A, kaəvahanna EdASDac
^1011. krəta] EdASD H, krata A
^1012. kagustianana] EdASDpc H, kagustiAn:ana A, kagustianna EdASDac
^1013. kamantrianana] EdASDpc H, kaman·triAn:ana A, kamantrianna EdASDac
^1014. masaṅ] EdASD H, mas:a A
^1015. kamasaṅanana] EdASDpc H, kamasaṁṅan·nana A, kamasaṅanna EdASDac
^1016. kabujaṅgaanana] EdASDpc H, kabujaṁgaAn:ana A, kabujaṅgaanna EdASDac
^1017. katarahanana] EdASDpc H, katarahan:ana A, katarahanna EdASDac
^1018. kadisianana] EdASDpc H, kaḍiśiAn:ana A, kadisianna EdASDac
^1019. saṅ rama pagəh di karamaanana krəta, saṅ rəsi pagəh di karəsianana krəta] transmitted in A, karamaAn:ana A, kaR̥śiAn:ana A, om. EdASD (eye-skip) • The gap in EdASD seems to be due to saut du même au même involving the word krəta.
^1020. karamaanana] H, karamaAn:ana A, om. EdASD (larger gap)
^1021. karəsianana] H, kaR̥śiAn:ana A, om. EdASD (larger gap)
^1022. kaprabuanana] H, kaprabuAn:ana A, prəbuanana EdASD
^1023. krəta] H, krata A, om. EdASD
^1024. sakasaṅga] A, sakasaṅgup H, saka kasaṅga EdASDpc, sakasaṅga EdASDac
^1025. sakakuruṅ] A EdASDac H, saka kakuruṅ EdASDpc
^1026. sarva] H, sarvo A EdASD
^1027. sarva] norm., sarvo A EdASD
^1028. sarva] norm., sarvo A EdASD H
^1029. kabeh] A H, kabeh ta EdASD
^1030. guluma] em., galuma A EdASD H
^1031. lembok] EdASD H, lebok A
^1032. janma triyak … triyak ṅaranna] A, om. EdASD (eye-skip)
^1033. voṅ ma] A EdASD H, ...]ma B
^1034. kena tə] A EdASD, kenana hatə B, kenana hantə H
^1035. janma si voṅ] A EdASD, jama siṁ voṁ B H
^1036. yuni] A EdASD, yunina B H
^1037. baṅsa] A EdASD, basana B H
^1038. hantə] A EdASD, hatə B
^1039. acan ñaho di saṅ hyaṅ darma, vastu] A EdASD, 11+tu B
^1040. si voṅ] A EdASD, siṁ vo B, siṅ voṅ H
^1041. si voṅ] A EdASD, siṁ vo B, siṅ voṅ H
^1042. ini ma sugan hayaṅ kalihasan ] A EdASD, 13+ B
^1043. reyana ta] A EdASD, rye Eta B, reya eta H
^1044. mantaja] A EdASD H, mataja B
^1045. suṅut, mantaja] A EdASD H, suṅut[... B
^1046. suṅut, mantaja …ti panon] A gap due to loss intervenes in B.
^1047. ti panon] A EdASD H, ...] panon B
^1048. ṅaranna] A EdASD, om. B H
^1049. ṅaranna] A EdASD, om. B H
^1050. bijil] A EdASD H, biji B
^1051. hyaṅ] A EdASD, om. B H
^1052. bvana, 6, ṅaṅka, ñigi, ṅikət] A EdASD, uṅjaṅ ka H, bva8+ B
^1053. 6, ṅaṅka] A EdASD B, uṅjaṅ ka H, B (larger gap)
^1054. ṅaromboṅ] A EdASD B, ṅa2boṁkən· B (morphological)
^1055. uuntayan] EdASD, Uutayan· A, Utay·-Utuyan· B (morphological), untay-untayan H
^1056. ṅikət ma ṅaranna, vatək nalikən] A EdASD H, ṅikət· nalikən· B
^1057. məṅpəṅ, məlah, mañcir, midvakən,] preserved in A, məpəṁ A H, macir A, lac. B
^1058. məṅpəṅ] EdASD, məpəṁ A H, lac. B (larger gap)
^1059. mañcir] EdASD H, macir A, lac. B (larger gap)
^1060. ṅaṅgit aṅka] em., ṅagitaka A EdASD, ṅagitak H
^1061. ṅarvaṅ], • The same word is spelt ṅaruaṅ in the beginning of the paragraph.
^1062. ya ta sinaṅguh sad-guna ṅaranna, sakitu] preserved in A, lac. B
^1063. purna] A B EdASD,
^1064. bəṅhar] B EdASD, bəhar A
^1065. bvana, yun] A EdASD H, bvana, [... B
^1066. bvana, yun … (22.1) salah, bisi] A gap due to loss intervenes in B.
^1067. sareana] EdASDpc H, saryen:a A
^1068. mandi] EdASD H, madi A
^1069. kədi] em., kədə A EdASD H
^1070. lavaṇa] norm., lavana A EdASD, lavan H
^1071. kaṭuka] em., kadukha A, kadaka EdASD, kaduka H
^1072. tikta] em., tritka A EdASD, tritəka H
^1073. amla] A H, amba EdASD
^1074. kaṣāya] norm., kasaya A EdASD
^1075. madhura] norm., madura A H EdASD
^1076. lavaṇa] norm., lavana A EdASD H
^1077. kaṭuka] em., kadakha A, kaduka EdASD, kadaka EdASD, kaduk H
^1078. tikta] em., tritka A EdASD, tritəka EdASD
^1079. amla] A H, amba EdASD
^1080. kaṣāya] norm., kasaya A EdASD H
^1081. madhura] norm., madura A H EdASD
^1082. pakənna] A, pakən EdASD H
^1083. anak ka iñcu] EdASD, anak [... A • From this point onward, A is lacking until the end of the text. My reading is based only on EdASD, H and to a more limited extent on B (which becomes available again for its last folio), starting toward the end of 22.1.
^1084. anak ka iñcu … (23.1) pustaka, pun] A gap due to loss intervenes in A.
^1085. ka putu] em., ka putuh EdASD, kapundut H (morphological)
^1086. kula-kadaṅ] H, om. EdASD
^1087. nu hamo] EdASD, mo H
^1088. cəkap] EdASD, cikəp H
^1089. dipikakolotan] EdASD, dipikolot H
^1090. vineh] H, pinah EdASD
^1091. yogya] EdASD, syəp H
^1092. dipikakolotan] EdASD, dipikolotan H
^1093. haṅkara] em., ambara EdASD, ṅahara H
^1094. heṅan] EdASD, mo ma H (lexical)
^1095. dipikakolotan] EdASD, dipikolot H
^1096. dipikakolotan] EdASD, dipikolotan H
^1097. aya ma] H, janma EdASD (lexical)
^1098. induṅ-bapana] EdASD, di induṅ bapa H (lexical)
^1099. dipikaritakən] em., dipikaritikan EdASD, ritih dipakaritihan H
^1100. paran] em., syaran EdASD, naran H
^1101. saṅkanna hulun] EdASD, gəsan hulun H (lexical) • EdASD divides the words differently: saṅkan ahulun.
^1102. rampes, rampes] H, rampes EdASD (eye-skip)
^1103. janma] EdASD, jalma H (lexical)
^1104. kapapas] H, kapapanas EdASD
^1105. dipikaritakən] em., dipikaritikan EdASD, dipikaritihan H
^1106. tvahna carut] H, carut EdASD
^1107. dipikalələhəṅkən] EdASD, dipilələhəṅkən H
^1108. janma] EdASD, jalma H
^1109. midər] EdASD, mədir H
^1110. na] H, ma EdASD
^1111. rampes] H, ṅarampes EdASD
^1112. susukna] EdASD, susuna H
^1113. mo] H, ma EdASD
^1114. turunanna] EdASD, turun ka anak ka incu H
^1115. mo] H, ma EdASD
^1116. pajarkən] H, pajikən ka EdASD
^1117. ka] EdASD, ku H
^1118. tañaan] H, taña EdASD
^1119. sebakən ku] conj., sevaka ka EdASD, sevakaan ku H
^1120. eta] H, tata EdASD
^1121. pakən] H, pake EdASD
^1122. maur ka] em., maur EdASD, maur ka maur ka H (dittography)
^1123. dipitotohkən] EdASD, dipisotokən H
^1124. mo ma ka nu] H, nu ma mo nu EdASDac, nu ma mo EdASDpc
^1125. kareyaan] EdASD, kena reya jəəṅ H (syntactic)
^1126. pañcat ti] norm., pañca ti EdASD H
^1127. mijodokən] EdASD, mitotokən H • Or edit mitotohkən?
^1128. salah, bisi] EdASD, ...] bisi B, salah bisi H
^1129. kaparisədək] B EdASD, kaparisidik H
^1130. ṅajajadikən] B H, ṅajadikən EdASD
^1131. kayatnakəna] em., kayatnakən EdASD, kayatnaya1+na B, kayatna tina H
^1132. talatah … pitutur] EdASD H, 4+ B • The lacuna in B is far too short for it to be imaginable that this witness had reading as long as the one I retain based on the other two witnesses.
^1133. mujarakən na] B EdASD, mujar kəna H
^1134. turut tvah pakasabda,] EdASD, om. B, mana tuturna H
^1135. namo sivaya] EdASD H, nama 2+ya B
^1136. namo] B, nami EdASD, nama H
^1137. jiva] EdASD, sor jiva saṅ anurat· B, sor java saṅ anurat H
^1138. maka suka] EdASD H, mo3+ B
^1139. saṅ ṅaharəp…pustaka pun] transmitted in B EdASD, nurut ma EdASD, kavuvusan EdASD, ja na EdASD, ṅana B, om. EdASD, ...] A, pustakanipun saṅ ṅarəṅə pun EdASD, om. H
^1140. ṅaharəp kasukma] B, nurut ma EdASD, om. H (larger gap)
^1141. kahuvusan] B, kavuvusan EdASD, om. H (larger gap)
^1142. ṅaranna] em., ja na EdASD, ṅana B, om. H (larger gap)
^1143. saṅ] B, om. EdASD, om. H (larger gap)
^1144. pustaka, pun] B, ...] A, pustakanipun saṅ ṅarəṅə pun EdASD, om. H (larger gap)