Tattva Brata as Transmitted in Merapi-Merbabu Manuscripts: Digital Critical Edition and Parallel Translation
Author of digital edition: Putu Eka Guna Yasa
Filename: DHARMA_CritEdTattvaBrataJava.xml
Language: Old Javanese
Repository: Nusantara Philology (tfd-nusantara-philology)
Version: part commented since without access_token with github actions api calls are limited – still working on it
Witnesses
- Manuscripts kept in National Library of Indonesia
-
[A]
Jakarta, Perpustakaan Nasional Republik Indonesia, Koleksi Naskah Nusantara, Peti 4 Rol 870/10
- Content:
- Tattva Brata by
- Colophon:
- diplomatic: Itiḥ tatva brata, samapta tlas·, cinītra, I jəṅ ira, saṁ hyaṁ pamriyan·, Imbha ghneya, vuku, mara, haguṁ, śanis·cara, ta, pa, dha ◯ sasaka ya
- Physical Description: Palm-leaf manuscript. 6 leaves in Merapi-Merbabu script. Date unknown.
- Content:
-
[B]
Jakarta, Perpustakaan Nasional Republik Indonesia, Koleksi Naskah Nusantara, Peti 8. Rol 869/8
- Content:
- Tattva Brata by
- Colophon:
- diplomatic: Itiḥ tatva brata, samapta tlas· nicitra, I◯tuṁ jəṅira saṁ hyaṁ pamrihan· //◯//
- Physical Description: Palm-leaf manuscript. 8 leaves in Merapi-Merbabu script. Date unknown.
- Content:
Edition
§1 hana brata mijil sakiṅ parahupan yoga bhaṭāra guru, kayatnakәna de saṅ śevaka dharma, marapvan kapaṅgih kasiddhanya vruh adyatmika, saṅ mahyun umoktakәna janma, kady aṅganiṅ aḍaṅ esuk, esuk amaṅan, avan aḍaṅ avan amaṅan, vәṅi aḍaṅ vәṅi amaṅan.
⟨1⟩There is an observance originating from the place of purification↓1 that is the yoga of the Lord Guru. The servant of the Truth, he who desires to escape rebirth, should devote his full attention to it, in order to obtain success in spiritual knowledge—just like when [one] cooks rice in the morning and eats [it] in that morning, cooks rice at noon and eats [it] in that noon, and cooks rice at night and eats it in that night.↓2
Notes
↑1. The meanings of parahupan given in OJED (s.v.) are ‘washing-place’ and ‘person from whom one seeks purification’. This form is only attested in PYñ 8.13, where it is also referred to the Lord (Cause), bhaṭāra kāraṇa. A more liberal translation of mine is adapted to the context of this line, which characterizes yoga as a means of cleansing or purification.↑2. The simile here conveys the message that one should act quickly in carrying out these observances in order for them to be effective.
§2 hana brata śakti guṅ śīrṣasatya mahāpavitra, salavas lek pakṣa hәniṅa, ya ta sinaṅgaha tapa ṅaranya, amaṅun ayu, gavayakәna, taṅ kaśāntikan.
⟨2⟩There is the observance that is greatly powerful, whose head is truth↓3, greatly purifying, [to be carried out] during the bright half of the lunar month: that should be called ‘austerity’↓4, which brings about auspiciousness. One should carry out control of the passions.
Notes
↑3. The word śirna, attested in both manuscripts, is a participle literally means ‘(Skt broken, crushed, shattered; withered, faded, decayed) destroyed, shattered’ (OJED; in Modern Javanese, also ‘disappeared, vanished’). To adapt the occurrence of this word to the context, I emended it to śīrṣa, ‘’.↑4. Tapa means ‘religious austerity, bodily mortification, penance, asceticism’ (OJED). According to the Dharma Patañjala, tapa is actually part of the particular commandments (niyama) in yoga, which are explained as follows: ‘one should strive to inflict pain upon all the senses with observances and absorption, so that he will not become full of passion when he sees the objects of the senses. That is to say: he is not elated if he listens to a pleasant song, or to an orchestra,188 [or if] his tongue causes him to strive after food, if the food tastes good’ (Acri 2017: 310-311).
§2.1 śravaṇa, tan pamaṅana sarva buṅkah, phalanya, lәkən kaśaktin, tan rәṅka, mara bhaṭāra śrī vvadi roma.
⟨2.1⟩ Śravaṇa (July-August): one should not eat any kinds of tubers. Its result is steadiness in strength,↓5 lack of arrogance.↓6 The Lord Śrī Vvadi Roma comes.
Notes
↑5. I interpret the word lәkәn as a having a meaning akin to Modern Javanese leken ‘steady, reliable’ (dialectal) (JED). Another interpretation is possible, on the basis of the Old Javanese root lәk: 1. ‘deprived of strength (energy, courage, lustre); dejected, downcast, disheartened, despondent; fatigued, weary; sullen, morose, unwilling’, leading to a translation of lәkən kaśaktinas ‘shall be deprived (pass. irr.) of strength’. However, considering the overall context of the passage, the Modern Javanese meaning seems to be more suitable.↑6. I interpret the word rәṅka in this passage as deriving from prәṅkan in Old Javanese, which means ‘boastful, arrogant?’ (OJED 1420:4). The word rәṅka in Balinese means ‘greedy.’
§2.2 bhādravada bhādravada, tan pamaṅana sapi, phalanya tan kataman sasab, bhaṭāra dhana sira nurun.
⟨2.2⟩ Bhādravada (August-September): one should not eat beef. Its result is not being affected by disease.↓7 The Lord Dhana descends.
Notes
↑7. The word sasab, which I interpret as a variant of the word sabsabin Old Javanese, actually means ‘disease (of crops)’ (OJED), but in the light of the present context, i.e. the fruit of an observance carried out by humans, I translate this word as ‘diseases’.§2.3 asuji, tan pamaṅana bavi, phalanya tan kataman gәriṅ tәmən, tәhәr lituhayu, bhaṭāra padma mandəl iṅ śarīra.
⟨2.3⟩ Asuji (September-October): one should not eat pork. Its result is not being affected by serious illness, then [gaining] beauty. The Lord Padma is firmly established within the body.
§2.4 kārrtika, tan pamaṅana roṇḍon, phalanya vrәddhi satapak taṅan, bhaṭāra dameṅ dara mandəl iṅ śarīra.
⟨2.4⟩ Kārttika (October-november): one should not eat any leaves. Its result is abundance in (every) hand-print.↓8 The Lord Dameṅ Dara is firmly established within the body.
Notes
↑8. I have emended the word vvadi into vrәddhi, assuming that the author/copyist forgot to write the akṣara ra and vocalization ә while copying the text. The word vvadi means ‘the depths, the hidden part, the deepest (the real) meaning, the actual significance, the secret’ (OJED), while vrәddhi means ‘(Skt growth, increase, advancement, welfare, prosperity, success; the 11th yoga)’ (OJED), hence my translation. This sentence is also potentially translatable as ‘growth [in] all [that is] touched by [one’s] hand’.§2.5 mārgaśira,mārgaśira (= mārgaśīrṣa) tan paluluṅan, aja ṅinəp adoh aparәk, phalanya sugih rare ri pavvaṅan, bhaṭāra ṣepa mandəl iṅ śarīra.
⟨2.5⟩ Mārgaśira (November-December): one should neither travel nor stay overnight far away or nearby. Its result is [being] rich in children in the family. The Lord Ṣepa is firmly established within the body.
§2.6 poṣya, tan pāmәṅi rare, phalanya kedhәp dinulur deniṅ anak, bhaṭāra vanu mandəl iṅ śarīra.
§2.7 māgha, ¿sira pañca? , tan pamaṅana camah, salvirani camah, phalanya vruha sahanani jagat, bhaṭāra suvindha mandhəl iṅ śarīra.
⟨2.7⟩ Māgha (January-February): ¿ sira pañca ? ↓10 one should not eat unclean [food], any kind of unclean [food]. Its result is knowing about everything in the universe.↓11 The Lord Suvindha is firmly established within the body.
Notes
↑10. The phrase within cruxes (sira pañca in the text) has an unclear meaning in this sentence. Remarkably, this is the only paragraph that features the pronoun siramarking the subject, which is expressed by means of an impersonal verbal construction in the other paragraphs. As for the word pañca, it has several meanings, namely: 1 pañcaI ‘(Skt) five . . . 2. mañca, saṅ amañca, para mañca(parâmañca?) a functionary or official of high rank . . . 3. pañcaII (Skt mañca: stage or platform on a palace or on columns, raised seat, dais; platform or shed raised on bamboos in a field)’ (OJED s.v.). Apparently, only the meaning of ‘five’ is appropriate in this context. I assume that the copyist most likely wanted to write the words sira pañcaafter the word mārga in paragraph 1.5 above, in order to specify that mārgais the fifth month/observance in the list. Alternatively, the copyist might have wanted to write the word siraafter the margaso that it became margasira, i.e., the fifth month or pañca. However, this possibility is doubtful because there is the only instance in the text where this type of gloss occurs next to the name of a month.↑11. I conjecturally emended saṅgaṅaniin both manuscripts to sahanani(jagat), which in the context of the fruit of observances could refer to a supernatural faculty of omniscience (i.e., knowing everything that exists in the universe), akin to the three faculties of dūraśravaṇa, dūradarśaṇa, and dūrāsarvajñānadescribed in tuturs, like the Dharma Pātañjala(see Acri 2017: 284-285).
§2.8 phālguna, tan pamaṅana suku pat, phalanya sugih vәnaṅ vәnaṅ, bhaṭāra humava mandəl iṅ śarīra.
⟨2.8⟩ Phālguna (February-March): one should not eat meat of quadrupeds. Its result is [becoming] rich in domestic animals. The Lord Humava is firmly established within the body.
§2.9 cetra (=caitra), tan pamaṅana asu, phalanya abәcik tan pahyas, bhaṭāra viṣṇu mandəl iṅ śarīra.
⟨2.9⟩ Cetra (March-April): one should not eat dog [meat]. Its result is beauty without make-up. The Lord Viṣṇu is firmly established within the body.
§2.10 veśaka, tan panәṅa laṅit, phalanya katәmu kaṅ pinalaku bhaṭāra duswaddhana duswaddhana mandəl iṅiṁ śarīra.
⟨2.10⟩ Veśaka (April-May): one should not look up to the sky. Its result is obtaining what [one] wants to get. The Lord Dusudana is firmly established within the body.
§2.11 jyeṣṭha (=jyaiṣṭha), tan pamaṅana sata, phalanya kedhəp aṅucap, bhaṭāra vikrama, mandəl iṅ sarira.
⟨2.11⟩ Jyeṣṭha (May-June): one should not eat chicken [meat]. Its result is being obeyed when speaking. The Lord Vikrama is firmly established within the body.
⟨2.12⟩ Āṣādha (June-August): one should neither sleep with his wife, nor buy [a woman in wedding]↓12. The Lord Manatas is firmly established within the body.
Notes
↑12. Generally the word panuku means ‘that which one buys’ (OJED). My translation ‘not buy [a woman in wedding]’ is justified by the following passage in the Ādiparva (112.7): mavvat sarvadṛvya panukva ri saṅ Mādrī, ‘bring all properties for buying [a woman in a wedding] with Mādri’, which seems to reflect a similar context.§3 hana brata amaṅan alalamak pattra, amuktipatra haranya, saṅ hyaṅ pakirṇna māndəl iṅ śarīra, ⟨phalanya⟩ yen pinaruputan, siddha hayuni vvaṅ pәjah tan pahavan kadga.
⟨3⟩There is an observance when one eats on a leaf plate, called enjoying a leaf (amukti patra). The reverend Pakirṇna is firmly established within the body. Its result is that, if one is [ritually] ending [his life], one accomplishes a good death, not by means of a sword.↓13
Notes
↑13. The unattested form pinaruputanapparently derives from paruput, ‘end, culmination (cf. puput)’ (OJED). The context seems to refer to the end of life or of a war. In Balinese, the word puputan, which might be related to the stem paruput, refers to ‘ritual suicide of the court of the Raja of Badung that took place on September 20, 1906, when a Dutch army advanced upon Denpasar from Sanur’ (BASAbali Wiki.org s.v.). This would support my hypothesis that pinaruputanrefers to a form of ritual suicide (for a form of yogic death that is repeatedly mentioned in Old Javanese texts, i.e. sadyotkrānti, see Acri …) . Alternatively, paruputcould be related to parupuh,‘to overpower, overwhelm, flood with’ (OJED), which would yield the following translation: ‘if one is overpowered, one accomplishes a good death …’. Even in this case, the context appears to be that of ritual or yogic suicide preventing death by means of a sword, which would have been perceived negatively in premodern Javanese and Balinese cultures.§4 hana brata apatrāhāra haranya, amaṅan rondhon sari sari, saṅ hyaṅ iśvara devatanya, phalanya mulih mariṅ svarga bhaṭāra guru, sasarnya mulih mariṅ bhaṭāra brahmā, bhaṭāra viṣṇu muvah.
⟨4⟩There is the observance of eating leaves (apatrāhāra): one eats leaves continuously. The deity is the reverend Iśvara. Its result is to reach the heaven of the Lord Guru. [Alternatively, if] something goes wrong, one reaches the heaven of the Lord brahmā and the Lord Visnu.
§5 hana brata akarvan patrāhāra ṅaranya, pituṅ tahun samayanya, ⟨phalanya⟩ mulih mariṅ svarga saṅ hyaṅ iśvara, sasarnya ajanma riṅ juru basana, sugih hulun, labdha ri saṅ prabhu.
⟨5⟩There is the observance of eating leaves with a companion (akarvan pattrāhāra)↓14. Its appointed duration is seven years. Its result is to reach the heaven of reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a vendor of clothes,↓15 rich in servants, [and] successful with the king.↓16
Notes
↑14. ‘With a companion’ is my free translation of akarvan. The literal meaning of akarvan is ‘being two together, being together with, sharing st. (with another)’ (OJED). In Bahasa Indonesia, the word akarvan could be rendered as berdua.↑15. Both manuscripts read bhāṣana (probably by contamination with bhāṣa), which I have silently standardised to basana ‘clothes’ (from Sanskrit vasana).
↑16. Alternatively, one could divide the phrase as sasarnya ajanma riṅ juru basana sugih, hulun labdha ri saṅ prabhu, yielding the translation ‘[alternatively, if] something goes wrong, one is reborn as a rich vendor of clothes, a successful servant of the king.’
§6 hana brata akaṇaka darvva ṅaranya, amaṅana sәga kinuñit, tәluṅ tahun samayanya, phalanya mulih mariṅ svarga saṅ hyaṅ mahādeva, sasarnya ajanma ri dham puhavaṅ sugih.
⟨6⟩There is the observance of the golden ladle (akaṇakadarva): one should eat rice mixed with turmeric. Its appointed duration is three years. Its result is reaching the heaven of the reverend Mahādeva. [Alternatively, if] something goes wrong, one is reborn as a rich ship captain.
§7 hana brata arakta haranya, amaṅana kәtan irәṅ, phalanya mulih mariṅ svarga bhaṭāra viṣṇu, sasarnya ajanma ri mantrī sugih.
§8 hana brata ajavala ṅaranya, amaṅan java jali, sari-sari, ⟨phalanya mulih⟩ mariṅ bhaṭāra iśvara, sasarnya ajanma ri viku śakti brāhmaṇa seva sogata.
⟨8⟩There is the observance of the millet grain (ajavala)↓18: one eats millet grains continuously. [Its result is reaching] the heaven of Lord Iśvara. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, a Śaiva [or] Buddhist brahmin.
Notes
↑18. This word is not found in OJED. I assume that the ajavala could be an abbreviated adjectival form (a-) of the Old Javanese expression java jali meaning ‘millet grain (Eleusine coracana)’ (OJED).§9 hana brata anәrәbuṅ haranya, salviraniṅ əbuṅ tan pinaṅan, satahun samanya, ⟨phalanya⟩ mulih mariṅ ⟨svarga⟩ saṅ hyaṅ rudra, sasarnya mulih mariṅ kadaṅ haji, kulaputra.
⟨9⟩There is the observance ¿ hanrimbhu/hanәr̥mbu ? (of the bamboo shoot?)↓19: one does not eat any kinds of bamboo shoots. Its appointed duration is one year. [Its result is] reaching [the heaven] of the reverend Rudra. [Alternatively, if] something goes wrong, one is reborn in the family of the king, [or in a] noble family.
Notes
↑19. I am unable to propose a convincing emendation of the words hanrimbhuand hanәr̥mbu in mss. A and B, respectively. However, the portions rimbhuand r̥mbu are apparently related to әbuṅ, ‘bamboo shoot’ (OJED), occurring in the same paragraph.§10 hana brata aṅasadha, anaṅkәn pūrṇamani aṣādha, amati āhāra tigaṅ aṣādha, phalanya mulih mariṅ ⟨svarga⟩ saṅ hyaṅ indra, sasarnya ajanma ri lituhayu paripūrṇa, suka ri dәlaha, prajñan, sugih saṅkan rare.
⟨10⟩There is the observance of twelfth month (Aṅaṣādha)↓20: one is fasting on every full moon day of the twelfth month [for] three [successive] years. Its result is reaching [the heaven] of the reverend Indra. [Alternatively, if] something goes wrong, one is reborn as a perfectly beautiful [person], happy in the future, smart, and rich since childhood.
Notes
↑20. Around June-August in the Gregorian calendar.§11 hana brata aṅapitu, amatiāhāra tigaṅ kapitu, phalanya mulih mariṅ ⟨svarga⟩ saṅ hyaṅ brahmā, sasarnya ajanma ri sugih ⟨saṅkan⟩ rare nәhər lituhayu paripūrṇa.
⟨11⟩There is the observance of the seventh month (Aṅapitu)↓21: one is fasting in the seventh month [for] three [successive] years. Its result is reaching [the heaven] of the reverend brahmā. [Alternatively, if] something goes wrong, one is reborn as a rich [person] since childhood, and perfectly beautiful.
Notes
↑21. Around January-February in the Gregorian calendar.§12 hana brata aṅalivon, olaha tәluṅ kalivon tumpəke amatiāhāra, phalanya prih tәka, saṅ prih mās pirak tәka kveh.
⟨12⟩There is the observance of Kalivon (Aṅalivon): one should carry out fasting three times on the day of Saturday Kalivon three times [in a row]. Its result is the obtainment of [the object of] one’s efforts; one who is striving for gold and silver obtains them abundantly.
§13 hana brata akedusiṅ ṅaranya, anaṅkən pūrṇamani kasapuluh amatiāhāra, oliha tigaṅ kasapuluh, phalanya mulih mariṅ ⟨svarga⟩ saṅ hyaṅ iśvara, sasarnya ajanma ri viku śakti brahmāṇa seva sogata.
⟨13⟩There is the observance of tenth month (akedusiṅ)↓22: one fasts every full moon day of the tenth month (kasapuluh), and one should do that for three tenth months [consecutively]. Its result is reaching [the heaven] of reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, a Śaiva [or] Buddhist brahmin.
Notes
↑22. In harmony with some of the observance listed above, such as that of the twelfth month called Aṅasadha‘, that of the seventh month called Aṅapitu, and that of the Klivoncalled Aṅalivan, I assume that the form akedusiṅis related to kadasa(kadaśa), meaning ‘tenth month’ (around April-May in the Gregorian calendar). This is confirmed by the occurrence of kasapuluh, ‘tenth‘ (month), in the explanation of the observance in this paragraph.§14 hana brata tan pāñale siṅ pinaṅan ṅuniveh salvirani solah bhāva, yeka brata sambә haranya, sambә haranya vīrya maśih, ¿… deva maśih …? siddha mantri, lituhayu paripūrṇa, sugih saṅkan rare.
⟨14⟩There is the observance of not criticizing anything that is eaten, and also any actions [whether pure or impure, committed by any persons]. It is called Brata Sambә ↓23. Sambә means the power of love (compassion). ¿… deva maśih …? ↓24 a successful minister, a perfectly beautiful person, and a rich person since childhood.
Notes
↑23. The OJED does not gloss the word sambә, but we find sumambә ‘(app. describing the state of a corpse:) nothing but the trunk sinambә idem?’↑24. The phrase within cruxes (deva maśih) makes the structure of the sentence different than in the preceding paragraphs, and suggests that a portion of this paragraph went missing in the course of transmission, because of the occurrence of (viryya) māśih immediately before, which could have triggered a mistake of the type ‘saut du même au même’. Its translation, ‘god loves [a successful minister]’, does not seem to be appropriate in this context.
§15 hana brata adurlabha ṅaranya, amaṅan jali skul, limaṅ lek samayanya, phalanya, mulih i svarga saṅ hyaṅ viṣnu, sasarnya ajanma ri viku bahu śiṣya.
⟨15⟩There is the observance that is difficult to achieve (adurlabha)↓25: one eats [only] rice mixed with finger millet. Its appointed duration is five months. Its result is reaching the heaven of reverend Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.
Notes
↑25. I have emended the word adurla into adurlabha(Skt ‘difficult to be obtained or found, hard, scarce, rare’ MW). This emendation seems to be supported by a passage of the Tattva Bratafound in ms. Pusat Dokumentasi Kebudayaan Bali describing an observance named ndurgaalong similar lines: hana bratta ndurgga, ṅa, hamaṅan skul jali, limāṅ lek ṣamayanya, pha, mantukiṁ svārgga bhaṭāra viṣṇu, sasārnya mañjanmā riṁ viku bahu sisya (7r), ‘there is the observance that is difficult to achieve (ndurga): one eats rice mixed with finger millet. Its appointed duration is five months. Its result is reaching the heaven of the Lord Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.’ The word durlabhaand durga are near-synonyms (durga: ‘difficult of access or approach, impassable, unattainable’, OJED). Alternatively, one could emend durlato durga, assuming that the copyist mistakenly wrote lainstead of ga, the two akṣaras being similar in the Merapi-Merbabu (and Balinese) scripts.§16 hana brata aṅasaṅa, an aṅkən pūrṇama ni kasaṅa amatiāhāra, oliha tigaṅ kasaṅa, phalanya mulih i svarga saṅ hyaṅ indra, sasarnya ajanma ri lituhayu lan prajñan sugih saṅkan rare.
⟨16⟩There is the observance of ninth month (Aṅasaṅa): one fasts on every full moon day of the ninth month (Kasaṅa), and one should do that [on the full moon day of] three consecutive ninth months. Its result is reaching the heaven of the reverend Indra. [Alternatively, if] something goes wrong, one is reborn as a beautiful, smart, and rich person from childhood.
§17 hana brata aṅekapakṣa ṅaranya, amaṅan pisan sarahina, satahun samayanya, phalanya prih tәka, subhaga kita siddha sakaryyanta.
⟨17⟩There is the observance of single intention (aṅekapakṣa): one eats once a day. Its appointed duration is one year. Its result is the success of efforts. You will be famous, and all of your undertakings will be successful.
§18 hana brata bhūmipatra ⟨haranya,⟩ amaṅan ajaṅ lәmah, satahun samayanya, phalanya kasambut de paṇḍita, imbuh lәmah, kadaṅ varga akveh.
⟨18⟩There is the observance of the earth-leaf (bhūmipatra): one eats on earth as a plate. Its appointed duration is one year. Its result is being welcomed (received) by scholars. The [amount of one’s] land is increased, [and] one has many relatives [and] kin.
§19 hana brata ṅinaṅ tan den valik, satahun samayanya, phalanya, cinavәtaniṅ istri, tan mandi kaṅ viṣya.
⟨19⟩There is the observance of chewing betel without turning [its leaf upside down]. Its appointed duration is one year. Its result is one will be fitted with a loincloth by a woman↓26. [Also,] the poison will not be effective [on him].
Notes
↑26. The phrase cinavәtaniṅ istri, which means ‘one will be fitted with a loincloth by a woman’, probably is an analogy for one who will be served, respected, and loved by his wife.⟨20⟩There is the observance of not drinking water after having eaten. Its result is that all your undertakings are fulfilled↓27.
Notes
↑27. As there is no explanation about the technique to perform this observance, the deity, and the appointed duration of the observance in this passage, it is possible that a portion of text was mistakenly dropped in the course of transmission.§21 hana brata dhaṅ patra haranya, kamala patra gagaṅan tәka hivaknya, satahun samayanya ⟨phalanya⟩ sugih, kāma agəṅ ,lituhayu paripurṇna.
⟨21⟩There is the observance of the copper-pot leaf (dhaṅ patra): a lotus↓28 leaf including its stalk is [one’s] main dish↓29. Its appointed duration is one year. [Its result] is being rich, having many pleasures, and being perfect in beauty.
Notes
↑28. I have emended kama in both manuscripts into kamala ‘lotus, Nelumbium’ (OJED). The meaning probably is that the leaves themselves are cooked in the copper-pot instead of proper food, and not used as material on which to put the food, i.e. as a food tray.↑29. Literally ivak means ‘fish and (rarely) meat’ (OJED). In this context, I translate it as ‘a main dish’.
§22 hana brata turu pisan tan aturu manih yen huvus ataṅi, phalanya, tan kәnaniṅ gәriṅ.
⟨22⟩There is the observance of sleeping [only] once [and] not sleeping again after waking up. Its result is that one will not be affected by illness.
§23 hana brata aṅekāhāra haranya, amaṅan sakәpəl sarahina, pituṅ ve samayanya, phalanya prih tәka meṅgal.
⟨23⟩There is the observance of having one [measure of] food (aṅekāhāra)↓30: one eats a handful of food per day. Its appointed duration is seven days. Its result is that the effort yields [fruit] quickly.
Notes
↑30. I have emended the word aṅekain both manuscripts into aṅekāhārain the light of the previous occurrence of the observance called brata apatrāhāra’the observance of eating leaves’ above. This emendation is easy to justify philologically since the word following thereupon, i.e. haranya, could have caused a mistake of the type ‘saut du même au même’. It is also supported by the explanation of the observance as ‘one eats a handful of food per day’, where the word aṅekahas a close relation to both ‘a handful’ and ‘a day’.§24 hana brata araditya haranya, an aṅkәn raditya amatiāhāra amatiāhāra, phalanya, avāk bajra, siddha mantri, jayeṅ śatru.
⟨24⟩There is the observance of Sunday (Araditya):↓31 one performs fast on Sunday. Its results are an iron-body↓32, [becoming] a successful minister, [and] winning over enemies.
Notes
↑31. I have conjecturally emended haranyithyain ms. A and aharanyityain ms. B into araditya‘Sunday’, on account of the occurrence of the word radityain the explanation.↑32. For the translation of vajraas ‘iron’, see Acri forthcoming, and compare such expressions as bajrakāya, occurring in the Old Javanese RāmāyaṇaVIII.30 (Supomo, 1980: 207) and vajraśarīrain the Talang Tuwo inscription (line 12; see Siregar 2018: 81). An alternative would be to read avakbajra, i.e. a+vak+bajra, meaning ‘[one’s] words are [as strong as] iron’; however, the present context, mentioning invincibility against enemies, makes it a less likely option.
§25 hana brata tridhā haranya, piṅ tiga adus arahina vṅi, pituṅ lek samayanya, phalanya suka magə̄ṅ, vicakṣaṇa, prāgivāka tan pamaḍa.
⟨25⟩There is the triple observance (tridhā):↓33 one takes a bath three times everyday.↓34 Its appointed duration is seven months. Its results are great happiness, [and becoming] wise and judicious without comparison.
Notes
↑33. An alternative emendation could be tritaya(involving the loss of aafter dand the transformation into a consonantal cluster), meaning ‘a triad’ in Sanskrit. In any event, it is virtually certain that a word meaning ‘threefold’, ‘three times’, ‘three’, or something similar, is meant.↑34. The expression rahina vәṅi(literally ‘day and night’) in Old Javanese means something along the lines of ‘everyday’ or ‘at all times’.
§26 hana brata tan kәneṅ dyus tan kәneṅ lәṅa, tigaṅ lek samayanya, phalanya, kveh vvaṅ asih.
⟨26⟩There is the observance of not taking a bath and not applying oil. Its appointed duration is three months. Its result is that many people are affectionate towards [the practitioner].
§27 hana brata trisamaya haranya, amaṅan oliha tigaṅ kәpәl sarahina, tәlu vәṅi samayanya, phalanya mulih iṅ svarga saṅ hyaṅ viṣṇu, sasarnya ajanma ri lituhayu paripurṇa, sakiṅ kendran vicakṣaṇa.
⟨27⟩There is the observance of the three times (trisamaya): one should practice eating three handfuls of food per day. Its appointed duration is three nights.↓35 Its result is reaching the heaven of reverend Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as one who is perfect in beauty, [as if coming] from Indra’s heaven, and wise.
Notes
↑35. The text seems to be slightly inconsistent, as one would expect three days, given that the prescribed amount of food is to be eaten during a day. The emendation of the word ṣavәṅi in ms. A and śavṅi in ms. B is also supported by other passages in this text, see for instance 33 tigaṅ vәṅi; 38 ro vәṅi; 47 pituṅ vәṅi; etc.§28 hana brata tan pamaṅan buṅkah, avrәtibya haranya, saṅ hyaṅ viśeṣa, sira nandaṅ bhāva, phalanya, abәcik ulahe, kacakra tan paśatru, pustaka lәṅən.
⟨28⟩There is the observance of not eating any tubers. It is called avrәtibya.↓36 The reverend Viśeṣa visits the state of mind [of the practitioner]. It results in being good in behaviour, being in power without enemies↓37, [and having] a book as a mark of ornament↓38.
Notes
↑36. This word would appear to derive from the form of vṛtti declensed in the ablative or dative plural (vṛttibhyaḥ),which however does not yield a contextually appropriate meaning here.↑37. The word kacakra literally means ‘to throw a discus (at), hit with a discus’ (OJED). In this context, I freely translate as ‘being in power’, on account of the expression tan śatru ( ‘without enemies’) in the passage, and because the discus is a well-known symbol of royalty in the Indic world, often (but not always) associated with Viṣṇu—see e.g. the expression cakravartinor ‘universal emperor’.
↑38. I translate the phrase pustaka lәṅәn as ‘having a book as a mark of ornament’ in the light of a passage in Kakavin Sumanaśantaka: rare saṅ Aja śakti pustaka lĕṅĕn Raghuvĕka vani kavy anuṅgali, ‘Prince Aja was young yet mighty in books of poetry. He was the son of Raghu, courageous and an exceptional poet’ (56.4; Worsley et al, 2013: 220–221). Worsley et al. (ibid.: 484) give a note for the word lәṅәn, speculating that it may denote a person who had attained a certain rank amongst the court literati, that is, who had been awarded with a lĕngĕn, or mark of honour for exceptional skills in literature.
§29 hana brata araka aṅkәn vulan, satahun samayanya, ⟨phalanya⟩ siddha sakaryyanta, lituhayu subhaga kita.
⟨29⟩There is the observance of [eating] food (especially edible roots and fruits) [once] every month. Its appointed duration is one year. [Its result] is being successful in all of your works. You will be beautiful and famous.
§30 hana brata ṅupavāsa pituṅ vәṅi samayanya, ⟨phalanya⟩ siṅ sakarәp katәkan, vīrya, lavan kinasihani hyaṅ.
⟨30⟩There is the observance of fasting. Its appointed duration is seven nights. [Its result] is that whatever is desired is obtained, bravery, and being dear to the gods.
§31 hana brata ṅumbhakarṇa ṅaranya, aturu tan pālahan, nәhәr aṅupavaśa, tәluṅ tahun samayanya, phalanya mulih iṅ svarga saṅ hyaṅ rudra, sasarnya, ajanma mantrī labda ri saṅ prabhu.
⟨31⟩There is the observance of ‘acting like Kumbhakarṇa’ (Ṅumbhakarṇa): one sleeps continuously, [and] then fasts. Its appointed duration is three years. Its result is reaching the heaven of reverend Rudra. [Alternatively, if] something goes wrong, one is reborn as a minister who is successful with the king.
§32 hana brata turu sumaṇdhah, tigaṅ tahun samayanya sumaṇdhah, phalanya labdhavara, mandi svara, anurāga kita ri sarva janma.
⟨31⟩There is the observance of sleeping in a leaning position. Its appointed duration is three years. Its result is to receive gifts, effective speech, and you will be loved among all mankind.
§33 hana brata amaṅan roṇḍon sarahup sinaṅga ri taṅan kiva, vinoran kalapa tinunu, tan aimbuh salavasnya, amadma haranya, saṅ hyaṅ tampur i rāt sira nurun abrata, ⟨phalanya⟩ pamuluniṅ jariji pinakakuku, tәhәr kinasihani rāt kita.
⟨33⟩There is the observance of eating one handful of leaves held on the left hand, mixed with grilled coconut, without adding [anything] more throughout its duration. It is called being like a lotus (Amadma). The reverend Tampur I Rāt comes down to the one carrying out the observance. Its result is that the color of the fingers looks like the nails, then you will be loved by the people.
§34 hana brata amaṅan tumpəṅ ivaknya sarva śuci, tigaṅ vәṅi samayanya, akiryasadā ṅaranya, hyaṅ iśvara hyaṅnya, phalanya enak ruṅunya aṅiduṅ.
⟨34⟩There is the observance of eating a rice cone (tumpәṅ) with any kind of pure meat↓39. Its appointed duration is three nights. It is called having continuously in mind [the Lord] (akiryasadā). The deity is the reverend Iśvara. Its result is that [when someone] sings [his voice will be] pleasant to hear.
Notes
↑39. In the modern Balinese ritual context, the expression ivak sarva śuci also means any kind of pure meat, i.e., excluding pork.§35 hana brata aṅasva ṅaranya, tan amaṅan skul iṅiṅ kevala skul kalavan uyah, śatahun ṣamayanya kalavan tigaṅ lek, bhāṭārī rājalakṣmī hyaṅnya, aguṅ kasiddhanya, subhaga kita.
⟨35⟩There is the observance of acting like a dog (aṅasva):↓40 one does not eat fragrant rice,↓41 but only rice with salt. Its appointed duration is one year and three months. The deity is the goddess Rājalakṣmī. Great is its accomplishment: you will be famous.
Notes
↑40. I have emended the word anasva in both ms. into aṅasva‘acting like a dog’ because I assume that the base word is asu ‘dog’ (OJED). This functions in the same way as the labels of others observances like aṅumbhakarṇa ‘acting like Kumbhakarṇa’ in this text. Another possibility for the name of this observance is aṅasū, inasū‘to bind together’ (OJED).↑41. The word iṅiis not attested in OJED. Therefore, I emend it into iṅiṅ, meaning ‘fragrant’ or ‘diffusing fragrance’ (OJED). I speculate that this term may be related to the type of food given to dogs in ancient Java, namely, rice with salt rather than rice cooked with spices, which was reserved for human beings. Thus, to carry out this observance would amount to ‘eating dog’s food’.
§36 hana brata madhu ṅaranya, amaṅan kunir arәṅ, tumpeṅ sәganya, phalanya, yovana prajñan.
⟨36⟩There is the observance of honey (madhu): one eats turmeric and charcoal; its rice [base] is a rice-cone. Its result is being young and smart.↓42
Notes
↑42. I emend the word maṇdha in ms. A and maṇdhu in ms. B into madhu for two reasons. First, the phenomenon reflected in this passage, i.e.prenasalization (the addition of [a]n), is common in the transmission of Old Javanese texts (Acri 2017: 61): see also below, passage [40], hadurmma(ms. B) vis-à-vis handhuṙmma(ms. A). Second, the word madhu, which means ‘honey‘ (OJED), has the same colour, namely ‘yellow’, as the turmeric (kunir) mentioned in this passage.§37 hana brata bhū harәṅ haranya, yen amaṅan agugut uyah arәṅ rumuhun, tigaṅ tahun samayanya, bhāṭārī saṅgī hyaṅnya, phalanya mol amirәṅ sapolahiṅ jagat, subhaga kita.
⟨37⟩There is the observance of the charcoal earth (Bhū Harәṅ): when one eats a pinch of salt and charcoal first [before eating].↓43 Its appointed duration is three years. The deity is the goddess Saṅgī. It results in [being able to] hear all at once anything that happens in the world; you will be famous.
Notes
↑43. I translated the phrase uyah arәṅas ‘salt and charcoal’, although there is no word like mvaṅ, lan, etc., between them. This is because the two ingredients are often paired. In the Balinese tradition, until now, a mix of salt and charcoal, also referred to as uyah arәṅ, is still widely used as a means of treating diseases, as well as in offerings (see KBIBL s.v. uyah).§38 hana bratālandhәp haranya, yan amaṅan agugut uyah rumuhun, bhaṭāra viṣnu hyaṅnya, pituṅ tahun samayanya, phalanya, kedhəp aṅucap kapintuhu, akeh asih avlas, deva masih iri kita.
⟨38⟩There is the observance of the sharpness (landhәp): when one eats a pinch of salt first [before eating]↓44. The deity is the lord Viṣṇu. Its appointed duration is seven years. It results in being trusted when talking and being obeyed. Many [people] will be loving and compassionate [towards you], [and] the gods will be affectionate towards you.
Notes
↑44. The word tandәp does not exist in Old Javanese and Balinese, therefore, I emend it into alaṇḍәp, ‘sharp, pointed’, from laṇḍĕp II, ‘sharpness, pointedness’, because one bites the pinch of little salt with the pointed tip of the tongue. Alternatively, this expression may refer to the sharp taste of salt.§39 hana brata añjalāntara ṅaranya, tan pamaṅana vija kәla, voh vohan tan matəṅ deniṅ apuy, anaṅkən taṅgaliṅ kasaṅa amvitana, lakṣaṇakәna tigaṅ māsa kabeh asadha oliha ro vәṅi ri kaśa, tigaṅ tahun samayanya, ⟨phalanya⟩ kasiddhan kasadguṇan kaprajñan, kavīryan kasubhagan mas pirak yadyastun tәkaniṅ kamokṣan.
⟨39⟩There is the observance of going on the water (añjalāntara): one should not eat any cooked seeds, as well as fruits that are cooked with fire. One should commence it on each first half of the ninth month (Kasaṅa) and it should be performed for three months until the month of Asadha, plus two nights in the first month (Kaśa). Its appointed duration is three years. Its results are success, good character, wisdom, valour, and wealth in gold and silver, even though one attains liberation↓45.
Notes
↑45. The conjunction yadyastun means ‘even, even though; supposing that, if’ (OJED). Grammatically, this word indicates contrast between the main clause and the dependent clause. In this case, the word yadyastunseems to oppose the results of the observance, such as success, good character, wisdom, valour, and wealth in gold and silver’ with final liberation (mokṣa). It is possible that the author wanted to hint at the state of Jīvanmukti(‘liberated in life’), obtained by the practitioner—for instance, by means of yoga—on the top of the results of this specific observance: one can get worldly welfare while attaining liberation at the same time.§40 hana brata amūlāhāra ṅaranya, amaṅan palasara, saṅ hyaṅ brahmā hyaṅnya, phalanya, mulih iṅ svarga bhaṭāra guru, saṅ hyaṅ śivapada, sasarnya ajanma ri viku śakti, sugih ri janmanya.
⟨40⟩There is the observance of eating roots (amulāhāra)↓46: one eats palasara (Alyxia stellata). The deity is the reverend Brahmā. Its result is reaching the heaven of the Lord Guru, the holy station of Śiva. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, wealthy in his rebirth.
Notes
↑46. The texts does not specify which part of the palasaratree should be eaten, and I have not found any information in this regard in related texts.§41 hana brata adhūma ṅaranya, ⟨phalanya⟩ mulih mariṅ ⟨svarga⟩ hyaṅ iśvara, sasarnya ajanma riṅ kulaputra.
⟨41⟩There is the observance of smoking [food] (adhūma).↓47 Its result is reaching the heaven of the reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a son of a noble family.
Notes
↑47. I have emended hadurmmain ms. B and handhuṙmmain ms. A in the light of a passage in a ms. of the Panarima Bratain the Pusdok collection, which reads: hana brata, ndumā, ṅa, tan pamaṅan huṛyyaniṁ hapuy, phalanya, muliḥ riṁ svaṛggan bhaṭāra Iśvarā, mañjanma riṁ kula putra riṁ dlahā(folio 23 r line 4-23 v line-1), ‘there is the observance of smoking [food], which means, not to eat [food that] has been left over from (i.e., cooked on) fire. Its fruit is to go to the heaven of the Lord Īśvara’. My emendation reflect the semantic similarity between the adjectival/verbal forms adhūmaand nduma, both deriving from dhūma in Old Javanese, meaning ‘1: dhūma (Skt smoke, vapour) smoke; smoking, smoky. See also nir-. madhūmawith smoke’ (OJED).§42 hana brata alavar haranya, saṅ hyaṅ śaṅkara hyaṅnya, phalanya ajanma ri lituhayu, prajñan kita.
⟨42⟩There is the observance of raw food (alavar)↓48. The deity is reverend Śaṅkara. Its result is to be reborn as a beautiful [person]; you will be smart.
Notes
↑48. There is no explanation about the specific technique and the appointed duration for performing the Brata Ṅlavarin this passage. However, the word lavaritself means ‘uncooked, raw (= añaṅ)’ (OJED). The Panarima Brata(ms. Pusat Dokumentasi Kebudayaan Bali 23 v line 3-4) contains more details about the technique to perform the observance, as follows: hana bratā ṅlavaṛ, ṅa, tan pamaṅan huyaḥ, pat ulan pәtaṁ vәṅi samayanya, bhaṭāra saṅkāra hyaṁnya, phalanyā, ----------, sasaṛnya mañjanmā listuhayu paripūrṇna ‘there is the observance of raw food (alavar): one does not eat salt; its appointed duration is four months and four nights. The deity is the reverend Śaṅkara. Its result is …. [Alternatively, if] something goes wrong, one is to be reborn as a beautiful [person].’§43 hana brata amaṅan luṅgahi campaka anәrus pucuke, saṅ hyaṅ śambhu hyaṅnya, phalanya, mulih iṅ svarga bhaṭāra guru, mvaṅ ika bhaṭāra śiva.
⟨43⟩There is the observance of eating the tendril of campaka (Magnolia campaka) up to its bud.↓49 The deity is the reverend Śambhu. Its result is reaching the heaven of the Lord Guru or the Lord Śiva.↓50
Notes
↑49. There is no preposition ri between the phrase anәrus and pucuke in this sentence. This is probably attributable to the style of the author. Compare the occurrences listed in OJED (s.v. anrus, tumrus) drawn from comparatively late Old Javanese sources: Koravāśrama 52.1 (manrus panon) and Raṅga Lave3.11 (waṅinyânrus nagari), 12.5 (mrik sumar anrus nagara). Compare below, note 237.↑50. The appointed duration of this observance is not indicated in this passage, either because of a textual corruption or an authorial glitch.
§44 hana brata amaṅan jala pucukiṅ alaṅ-alaṅ, tigaṅ lek samayanya, phalanya, siddha mantri avāk bajra, jayeṅ śatru.
§45 hana brata tan paṅinum bañu yan maṅan tan kasәrәtan, ⟨phalanya⟩ siṅ sādhyanta prih tәka meṅgal, pituṅpituṁ tahun samayanya.
⟨45⟩There is the observance of not drinking water while eating, [provided] it does not cause one to have difficulty in swallowing↓53. Its result is that anything that you desire and [any of your] efforts will be obtained quickly. Its appointed duration is seven years.
Notes
↑53. The word kasәrәtan literally means ‘hesitant, undecided? stammering?’ (OJED). In the context of eating, I prefer to translate it more freely as ‘difficulty in swallowing.’§46 hana brata lәgaprāṇa haranya, yan amaṅan asaṇdhiṅ dhuhuṅ, satahun ṣamayanya, lavan pituṅ lek, saṅ hyaṅ rudra hyaṅnya, phalanya, akveh vvaṅ tumalaṅ jīva, akveh vәlas asih.
⟨46⟩There is the observance of contented life (lәgapraṇa)↓54: if one eats having a kris at the side. Its appointed duration is one year and seven months. The deity is the reverend Rudra. It results in many people being ready to sacrifice their lives [for the person]; many people will be compassionate towards [him].
Notes
↑54. The word lәga literally means ‘open, satisfied, content, relieved; taking lightly, accepting, renouncing readily’ (OJED), while the word prāṇa means ‘the breath of life, life’ (OJED), hence my literal translation. Alternative translations of this expression could be ‘renouncing life readily’, and ‘easy breathing’.§47 hana brata anūtakən vulan, yan taṅgal pisan ṣakәpəl olihanta maṅan, lakṣanakәna imbuh taṅgal rahina, makahiṅan purṇama, 14, palvaṅ śuddha kәpəlta, makahiṅan panilәman, tigaṅtigaṁ lek samayanya, saṅ hyaṅ indra devatanya, phalanya, prajñan viveka, siddha sakaryanta vruh agamәl aṅiduṅ.
⟨47⟩There is the observance to follow the moon. On the first day after the waxing moon, you should obtain only a handful to eat. It should be performed by adding [a handful every] day on the waxing period of the moon until the full moon day. During the [following] fourteen waning lunar days, reduce your handful [of food] until the dark moon. Its appointed duration is three months. The deity is the reverend Indra. Its results are being clever and having right judgement; anything you do will be successful, and you will be skillful in playing gamelan and singing.
§48 hana brata keta ṅaranya, amaṅan sakәpəl sarahina, pituṅ vәṅi samayanya, phalanya prih tәka.
⟨48⟩There is the observance of intention (keta): one eats a handful of food in one day. Its appointed duration is seven nights. Its result is that [all] efforts reach their goal.
§49 hana brata amāndava ṅaranya, oliha limaṅ kәpəl sarahina, limaṅ lek samayanya, ⟨phalanya⟩ kasadguṇan kita kasambegan paripurṇa.
⟨49⟩There is the observance of ‘acting like the Pāṇḍavas’ (amandava): one should obtain five handfuls of food in one day [to eat]. Its appointed duration is five months. Its result is that you will gain good qualities and a perfect kind disposition [towards others].
§50 hana brata amaṅan pituṅ kәpəl sarahina, pataṅ lek samayanya, phalanya amrәddhyakən kita.
⟨50⟩There is the observance of eating seven handfuls [of food] in one day. Its appointed duration is four months. Its result is that you will flourish.
§51 hana brata, tan kәneṅ lәṅa, tigaṅ lek samayanya, phalanya, lituhayu paripurnṇa vicakṣaṇa, kinasihan iṅ rat.
⟨51⟩There is the observance of not touching oil. Its appointed duration is three months. It results in being perfectly beautiful, wise, and loved by society.
§52 hana brata tan paṅinaṅ, satahun ṣamayanya, phalanya, mebər rūpanya akveh ahyun iri kita.
⟨52⟩There is the observance of not chewing betel leaves. Its appointed duration is one year. Its result is that the shape of one’s face is mebər (?)↓55; many [people will] love you.
Notes
↑55. Literally, the word mebәr means ‘to fly’ (OJED). In Balinese the word ibәr, ṅibәr not only means ‘to fly’ but also ‘spinning around’ (KBIBL). Since the word following mebәr is rūpa ‘1. outward appearance or colour, form, shape, figure’ (OJED), one would expect a word related to the appearance or shape of a person’s face. While I am not confident to integrate this suggestion into my translation, I tentatively point out that, on account of the Balinese meaning ‘spinning around’, one could imagine that the word is related to the round shape of the face, which is associated with beauty.§53 hana brata sada ṅaranya, yan amaṅan ve kəmbaṅ rumuhun, gәriṅ tahun samayanya, hyaṅ asmara hyaṅnya, phalanya akveh arәpiṅ kita.
⟨53⟩There is the observance of the twelfth month (sada)↓56: if one drinks flower-infused water first before eating. Its appointed duration is three years. The deity is the reverend Asmara. Its result is that many people desire you.
Notes
↑56. Sada (āṣādha) could have three meanings: 1. (sadāI) ‘(Skt) always, every time, continually, regularly’; 2. ‘II. a month of the lunar calendar, roughly coinciding with hapitII (June-July)’; 3. ‘III. somewhat, a little’ (OJED). While any of these three meanings could be appropriate here, I propend for 2., indicating the months during which this observance should be performed.§54 hana brata mavidu ṅaranya, tan amaṅan sәga vadhaṅ, pituṅ lek samayanya, phalanya akeh ahyun i kita.
⟨54⟩There is the observance of behaving like a vidu (mavidu)↓57: not eating hot rice. Its appointed duration is seven years. Its result is that many people will love you.
Notes
↑57. I have emended the word mvida in both ms. into mavidubecause there may have been a drop of the subscript uin both mss., and also of the prefix ma-, perhaps as a result of oral expression, resulting in the cluster mv-. Furthermore, there appears to be a connection between the form mavidu and the explanation of this observance: a viduis a homeless/itinerant character and, at the same time, an actor and a Śaiva religious practitioner, who is made fun of in the Kakavin Rāmāyaṇa. In chapters 24.111–115 and 25.19–22 the viduis criticized for being a homelessness wandering performer (see Acri 2011); in this case, the character is probably regarded as begging for food from other people, which means that they did not eat hot rice because they did not have a kitchen.§55 hana brata sabha ṅaranya, taṅgal piṅ rva vlasiṅ kapitu, tan kәneṅ mәrәm, phalanya, avāk bajra jayeṅ śatru kedhәp i rat, prajñan bisa gamәl aṅiduṅ, mas pirak tәka kveh kәbo sapi, kramanya tәṅah vәṅi aṅadәg aṅekapada, tan kәneṅ turu, aguṇa siddhi kita.
⟨56⟩There is the observance of the council (sabha): on the twelfth waxing lunar day of the seventh month (Kapitu), one stays awake. Its results are having an iron body,↓58 winning over enemies, being trusted by society, smart [and] skillful in playing gamelan and singing, and having a lot of gold and silver, and many cows and buffalos indeed. Its method is that at midnight, you have to stand up on one foot, without sleeping; you [will gain] magical powers and supernatural faculties.
Notes
↑58. See my note to the same expression bajrakayaoccurring in par. 23. brata] A; bra(ta) B§56 hana brata amañca mona, mona maṅan, mona nanapuh, mona bhasma, mona susur, mona ṅisiṅ,
⟨56⟩There is the observance of observing the five silences (amañcamona). It consists of not talking while eating, not talking while sweeping, not talking while applying ashes [on one’s body/forehead], not talking while chewing betel, and not talking while defecating.
§56.1 mona maṅan, mona maṅan phalanya, kinaptiyan, viryavan bahu siṣya, dīrghāyuṣa, tigaṅ tahun samayanya, saṅ hyaṅ rudra hyaṅnya.
⟨55.1⟩The observance of not talking while eating,↓59 It results in being desired↓60 [by the people], being brave, having many disciples, and having a long life. Its appointed duration is three years. The deity is the reverend Rudra.
Notes
↑59. I suspect there is a missing portion of text, i.e. the first observance in the list of five, namely mona maṅan, which I have conjecturally restored in the edition. In this way, the results of the five subtypes of observances are consistently described in their respective sub-paragraphs.↑60. The word kinuptiṅanis not attested in OJED. I offer two possible interpretations for this word: 1. kinutptiyan, which means ‘benefited’ or 2. kinaptyan, which means ‘desired’.
⟨56⟩The result of not talking while sweeping is that one is dear to the priests [and] the king loves [him], [and] is beautiful.
§56.3 phalani mona bhasma mulih iṅ svarga bhaṭāra guru, sasarnya ajanma ri ⟨viku⟩ bahu śiṣya.
⟨57⟩The result of being silent when applying the holy ash (bhasma) is that one reaches the heaven of the Lord Guru. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.
⟨58⟩The result of not talking when chewing betel is that one becomes beautiful and smart, skillful in playing gamelan and singing, and is quickly reborn [as human].↓61
Notes
↑61. The meaning of the word moghaṅtiis not clear here. The word mogha is usually written mogha, amogha: ‘a connection with Skt is, however, unlikely; It suddenly came to pass; it came about that, and hence it happened (indicating a consequence)’ (OJED). However, the function and meaning of the ṅtiare not clear here. Therefore, I emended the word moghaṅtiinto moghāṅjanma, which means ‘quickly reborn [as human]’. Another possibility is moghāṅganti janmawhich has a similar meaning, i.e.‘quickly change incarnation’.⟨59⟩The result of being silent when defecating is that one becomes wise and is successful in any effort.
§57 nihan kālanira hanakən brata adyusa, akuramasa, aśucya, asisiga, aririhana,
The preparation when one is to perform an observance is the following: one should take a bath,↓62 wash one’s hair, purify oneself, and comb one’s hair. This is the reverend Tattva Brata (Treatise on Observances). Do not reveal its observances indiscriminately to others. This is a truly esoteric teaching. Thus ends the Tattva Brata, finished to be composed at the feet of the reverend [Mount] Pamrihan, on the southeastern slope, on Saturday Paing of Varigaguṅ (Varagadean) week↓63, Dhaṅu.
Notes
↑62. I have emended the word hadyus in ms. A and jadyus in ms. B into adyusa, so as to make it morphologically consistent with other forms in this passage, such as akuramasa, aśucya, asisiga, and aririhana, in the context of preparatory practices that should be done before carrying out the observances.↑63. I interpret the string vuku, mara aguṅ as vuku Varigaguṅ or Varagadean, two forms that are attested in Modern Javanese (see sastra.org, s.v. … ) with the meaning of ‘8th vuku’. The word mara is quite similar to vara, while aguṅ ‘largeness, bigness, strength’ (OJED) has the same meaning of gәde ‘largeness, bigness’ (OJED). Another possible interpretation of vuku, mara, aguṅis vuku, Marakih, on account of the fact that the word ‘Marakih’ is attested in OJED as the name of the 16th vuku, so it may be analysed as the cognate form Marākeh, i.e. mara+ akeh’, in which kveh or akeh ‘number, amount, great number’(OJED) has a meaning that is similar to aguṅ‘largeness, bigness, strength’ (OJED). This method of writing chronograms with synonyms or dasanamais a common practice among writers in the archipelago. One of the objectives is to enhance the aesthetic qualities of the text and of the writer or copyist.
colophon
iti tattva brata, samapta tәlas cinitra, i jəṅira saṅ hyaṅ pamrihan imbha āgneya, vuku, mara aguṅ, śaniscara, pa, dha.
post-colophon
Apparatus
^1. yoga] em., yuga A B
^2. saṅ] A, sa B
^3. adyatmika] B, kajatmikanya A (morphological)
^4. saṅ] em., sa A B
^5. mahyun] norm., mayyun A, mahyan B
^6. guṅ] A, gu B
^7. śīrṣasatya] conj., śirna satya A B
^8. salavas] B, savlas A
^9. sinaṅgaha] B, singuha A
^10. śravaṇa] norm., sravana A, śrathaṇa B
^11. kaśaktin] A, kasatin B
^12. bhādravada] norm., badra A, bhadravaddha B
^13. sapi] B, sasapi A
^14. gәriṅ] em., śri A, gri B
^15. tәhәr] A, tagər B
^16. roṇḍon] norm., rodhon A B
^17. vrәddhi] conj., vvaddhi A B
^18. mārgaśira (= mārgaśīrṣa)] em., maṙgga A B
^19. pavvaṅan] em., pavaṅan A, padaṅan B
^20. kedhәp dinulur] A, (kedhiph di)nulur B
^21. vanu] A, vana B
^22. māgha] em., maṅga A B
^23. camah] A, canaḥ B
^24. sahanani] conj., saṅgaṅani A B
^25. mandhəl] A, madәl B
^26. humava] B, lac. A
^27. cetra (=caitra)] em., cetraka A, cacatraka B
^28. pahyas] em., payas A B
^29. viṣṇu] norm., vignu A, visnu B
^30. kaṅ] A, ka B
^31. pinalaku] B, pinaku A
^32. duswaddhana] A, dusdana B
^33. iṁ] A, i B
^34. jyeṣṭha (=jyaiṣṭha)] conj., riṁ śukra A, ri sukra B
^35. phalanya] A, (phalanya) B
^36. aṅucap] A, ṅucap B
^37. aṣādha] conj., citta A, cətta B
^38. panuku] A, panuka B
^39. ⟨phalanya⟩ ] conj., om. A B
^40. mariṅ] A, mari B
^41. svarga] A, saṙgga B
^42. sasarnya] A, saṙsaṙnya B
^43. mariṅ] A, mari B
^44. ṅaranya] B, haranya A
^45. ⟨phalanya⟩ ] conj., om. A B
^46. mariṅ] A, mari B
^47. svarga] norm., svargga A, sargga B
^48. saṅ] A, sar B
^49. hulun] A, huhlun B
^50. darvva] B, deṙvva A
^51. amaṅana] B, yamaṅana A
^52. kinuñit] B, kinuṅit A
^53. tahun] A, tahuna B
^54. mariṅ] em., lac. A, mari B
^55. mahādeva] norm., mahadeva A, madeva B
^56. mariṅ] A, mari B
^57. ajanma] B, hañjama A
^58. ⟨phalanya mulih⟩ ] conj., om. A B
^59. mariṅ] em., mariṁ A B
^60. iśvara] norm., hivvara A B
^61. sasarnya] A, sasanya B
^62. viku] B, vīku A
^63. anәrәbuṅ] em., hanrimbhu A, hanәr̥mbu B
^64. əbuṅ] conj., əmbu A B
^65. ⟨phalanya⟩ ] conj., om. A B
^66. mariṅ] A, mari B
^67. ⟨svarga⟩ ] conj., om. A B
^68. mariṅ] A, mari B
^69. phalanya] A, Aphalanya B
^70. ⟨svarga⟩ ] conj., om. A B
^71. sasarnya] A, sasarna B
^72. lituhayu] A, lidhuhayu B
^73. dәlaha] em., dəllaḥhan A, dalahan B
^74. amatiāhāra] em., amatihahara B, lac. A
^75. mariṅ], mari B, lac. A
^76. ⟨svarga⟩ ] conj., om. A B
^77. ⟨saṅkan⟩ ] conj., om. A B
^78. rare] em., rarare B, lac. A
^79. olaha] em., oliha A B
^80. amatiāhāra] em., amatihara A B
^81. akedusiṅ] A, hakeddusi B
^82. anaṅkən] em., anakən A B
^83. amatiāhāra] em., amatihara A B
^84. mariṅ] em., mari A B
^85. ⟨svarga⟩ ] conj., om. A B
^86. pāñale siṅ] em., pañale sisi A, aṅaleyi si B
^87. vīrya] em., vәryya B, viṙṣva A
^88. maśih] em., magih A B
^89. mantri] A, mati B
^90. adurlabha] em., adurla A B
^91. limaṅ] A, lima B
^92. śiṣya] em., sikṣya A, yikṣya B
^93. amatiāhāra] em., matihara A B
^94. mulih] A, muli B
^95. i] B, iṁ A
^96. svarga] em., syagga A, sarga B
^97. ri] B, om. A
^98. lan] B, om. A
^99. prajñan] B, pragñan A
^100. subhaga] norm., sumbaga A, śubhaga B
^101. ⟨haranya,⟩ ] conj., om. A B
^102. ajaṅ] B, haja A
^103. kasambut] A, kasambu B
^104. de] A, deni B
^105. varga] em., vragga A B
^106. viṣya] A, viyya B
^107. kesyan] em., hesen A B
^108. sakaryanta] A, sakәryyanta B
^109. kamala] em., kama A B
^110. hivaknya] A, hivakna B
^111. satahun] A, satahuna B
^112. ⟨phalanya⟩ ] conj., om. A B
^113. manih] A, mannah B
^114. ,] A, om. B
^115. kәnaniṅ] A, akne B
^116. gәriṅ] B, agәriṁ A
^117. hana brata] B, om. A
^118. aṅekāhāra] em., aṅeka A B
^119. amaṅan] A, hamaṅana B
^120. meṅgal], megaṅgal A
^121. araditya] conj., haranyithya A, aharanyitya B
^122. an aṅkәn] em., hanakәn A B
^123. amatiāhāra] em., amatihara A B
^124. mantri] A, matri B
^125. jayeṅ] A, jayeṁ B
^126. tridhā] em., trīdya A B
^127. piṅ] A, pi B
^128. adus arahina vṅi] B, sarahina, hadyus· vṅi A
^129. ,] A, om. B
^130. prāgivāka] A, om. B
^131. pamaḍa] em., pameda A B
^132. kәneṅ] A, akne B
^133. kveh] A, hakve B
^134. vvaṅ] A, rvaṁ B
^135. asih] A, asah B
^136. vәṅi] em., ṣavәṅi A, śavṅi B
^137. ri] B, om. A
^138. sakiṅ] A, saki B
^139. lәṅən] A, lәṅin B
^140. aṅkәn] em., nakәn A B
^141. ⟨phalanya⟩ ] conj., om. A B
^142. ṅupavāsa] norm., ṅupavasa A, ṅupvasa B
^143. ⟨phalanya⟩ ] conj., om. A B
^144. siṅ] em., si A B
^145. nәhәr] A, nag(ә)r B
^146. iṅ] A, i B
^147. svarga] A, sargga B
^148. sumaṇdhah] norm., sumaṇdha A, suma_ _ _ _ _ _ _ _ _ _ lac. B
^149. roṇḍon] norm., ruṇdhon A, rodhon B
^150. kiva] A, kivah B
^151. vinoran kalapa tinunu, tan aimbuh] A, vi _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ lac. B
^152. haranya] B, ṅaranya A
^153. tampur i] B, dhampurit A
^154. rāt] B, lac. A
^155. abrata] em., brata A B
^156. ⟨phalanya⟩ ] conj., om. A B
^157. niṅ] A, ni B
^158. tәhәr] A, hagər B
^159. ivaknya] A, hivvakna B
^160. akiryasadā] A, akiryapada B
^161. phalanya] A, phala B
^162. ruṅunya] norm., ruṅonya A, ulvaniṅ B
^163. aṅasva] em., anasva A B
^164. iṅiṅ] conj., iṅi A B
^165. uyah,] A, uyah B
^166. madhu] em., maṇdha A, maṇdhu B
^167. amaṅan] em., hamava A, hamaṅ B
^168. bhū harәṅ] norm., bhu har̥ṁ A, tabhu harәṅ B
^169. bhāṭārī saṅgī hyaṅnya] A, om. B
^170. amirәṅ] em., perәṅ A B
^171. sapolahiṅ] A, sapolahi B
^172. bratālandhәp] em., brata tandhəp A, brata ndhəp B
^173. akeh] A, keh B
^174. iri] em., irikiri A B
^175. añjalāntara] A, hajalantara B
^176. kәla] em., kela B, le A
^177. anaṅkən] em., anakәn A B
^178. taṅgaliṅ] em., tagaliṁ A, tagali B
^179. amvitana] em., amitana A B
^180. ⟨phalanya⟩ ] conj., om. A B
^181. kasiddhan kasadguṇan] A, _ _ _ _ _ _ _ _ _n B
^182. kaprajñan] B, kapragñan A
^183. kasubhagan] B, kasumbhagan A
^184. amūlāhāra] • Another possibility for this conjecture is amalasara because of the explanation of the text containing one eats palasara (Alyxia stellata).
^185. saṅ hyaṅ brahmā hyaṅnya] norm., saṁ hyaṁ brāhma hyaṁnya A, (saṁ hyaṁ brahma hyaṁnya) B
^186. svarga] em., svagga A, sargga B
^187. śivapada] em., śivahpada A B
^188. adhūma] em., hadurmma B, handhuṙmma A
^189. ⟨phalanya⟩ ] conj., om. A B
^190. mariṅ] A, mari B
^191. ⟨svarga⟩ ] conj., om. A B
^192. riṅ] norm., riṁ A, ri B
^193. hyaṅnya] B, yaṁnya A
^194. phalanya] conj., sasarnya A B
^195. anәrus] conj., bhasirus B, bharu A
^196. pucuke] A, pucukeh B
^197. śambhu] A, masambha B
^198. mulih] B, lihi A
^199. svarga] norm., svaṙgga A, sargga B
^200. śiva] em., śivah A B
^201. jala] A, (ja)la B
^202. jayeṅ] A, jaya B
^203. brata] A, bra(ta) B
^204. tan] A, (ta)n B
^205. kasәrәtan] A, kasaratan B
^206. ⟨phalanya⟩ ] conj., om. A B
^207. siṅ] A, si B
^208. pituṁ] A, pitu B
^209. asaṇdhiṅ] A, asaṇdhi B
^210. pituṅ] A, pitu B
^211. taṅgal] A, ta(ṅg)al B
^212. imbuh] A, himbu B
^213. makahiṅan] B, maṅgkahiṅan A
^214. palvaṅ] A, palva B
^215. makahiṅan] em., maṅkahiṅan A, maṅgahīṅan B
^216. tigaṁ] A, tiga B
^217. viveka] B, om. A
^218. phalanya] B, phalana A
^219. ⟨phalanya⟩ ] conj., om. A B
^220. kasambegan] em., kasambhagan A B
^221. phalanya amrәddhyakən] em., phalanya mr̥ddhyakən A B
^222. kәneṅ] em., kәne A B
^223. lek] em., kle A B
^224. ahyun ] em., hayun A B
^225. ve] A, (ve) B
^226. arәpiṅ] A
^227. mavidu] em., mwida A B
^228. pituṅ] A, pitu B
^229. taṅgal] A, tagal B
^230. piṅ] A, pi B
^231. vlasiṅ] A, vlasi B
^232. mәrәm] B, yamum A
^233. jayeṅ] A, jaya B
^234. amañca] A, mañca B
^235. mona] A, om. B
^236. nanapuh] B, nanapun A
^237. susur] em., susar A B
^238. mona maṅan] conj., om. A B
^239. kinaptiyan] conj., kinuptiṅan A B
^240. viryavan] em., viyyavan A B
^241. siṣya] em., sikṣya A B
^242. phalani] A, phalanya B
^243. nanapuh] em., nanapu A B
^244. prabhu] A, prabha B
^245. iṅ] B, i A
^246. svarga] A, sargga B
^247. ajanma] A, hajan _ B
^248. ⟨viku⟩ ] conj., om. A B
^249. śiṣya] em., sikṣa A, śikṣa B
^250. phalani] A, phalaniṅ B
^251. prajñan] em., jñan A, jña(n) B
^252. agamәl] em., gamәl A B
^253. moghāṅjanma] em., moghaṅti janma A B
^254. phalani] B, phalanyiṅ A
^255. prih] B, pih A
^256. hanakən] em., nakən A B
^257. brata] A, brataha B
^258. adyusa] em., hadyus A, jadyus B
^259. aśucya, ] A, aśuci B
^260. asisiga] norm., asisig B, haśiṣiga A
^261. iti] A, itih B
^262. hyaṅ] A, (hyaṅ) B
^263. rahasya] A, rahayu B
^264. iti] em., itih A B
^265. cinitra] A, nicitra B
^266. āgneya] norm., ghneya A, om. B
Translation
⟨1⟩There is an observance originating from the place of purification↓1 that is the yoga of the Lord Guru. The servant of the Truth, he who desires to escape rebirth, should devote his full attention to it, in order to obtain success in spiritual knowledge—just like when [one] cooks rice in the morning and eats [it] in that morning, cooks rice at noon and eats [it] in that noon, and cooks rice at night and eats it in that night.↓2
⟨2⟩There is the observance that is greatly powerful, whose head is truth↓3, greatly purifying, [to be carried out] during the bright half of the lunar month: that should be called ‘austerity’↓4, which brings about auspiciousness. One should carry out control of the passions.
⟨2.1⟩ Śravaṇa (July-August): one should not eat any kinds of tubers. Its result is steadiness in strength,↓5 lack of arrogance.↓6 The Lord Śrī Vvadi Roma comes.
⟨2.2⟩ Bhādravada (August-September): one should not eat beef. Its result is not being affected by disease.↓7 The Lord Dhana descends.
⟨2.3⟩ Asuji (September-October): one should not eat pork. Its result is not being affected by serious illness, then [gaining] beauty. The Lord Padma is firmly established within the body.
⟨2.4⟩ Kārttika (October-november): one should not eat any leaves. Its result is abundance in (every) hand-print.↓8 The Lord Dameṅ Dara is firmly established within the body.
⟨2.5⟩ Mārgaśira (November-December): one should neither travel nor stay overnight far away or nearby. Its result is [being] rich in children in the family. The Lord Ṣepa is firmly established within the body.
⟨2.6⟩ Posya (December-January): one should not spoil children.↓9 Its result is being trusted and obeyed by the children. The Lord Vanu is firmly established within the body.
⟨2.7⟩ Māgha (January-February): ¿ sira pañca ? ↓10 one should not eat unclean [food], any kind of unclean [food]. Its result is knowing about everything in the universe.↓11 The Lord Suvindha is firmly established within the body.
⟨2.8⟩ Phālguna (February-March): one should not eat meat of quadrupeds. Its result is [becoming] rich in domestic animals. The Lord Humava is firmly established within the body.
⟨2.9⟩ Cetra (March-April): one should not eat dog [meat]. Its result is beauty without make-up. The Lord Viṣṇu is firmly established within the body.
⟨2.10⟩ Veśaka (April-May): one should not look up to the sky. Its result is obtaining what [one] wants to get. The Lord Dusudana is firmly established within the body.
⟨2.11⟩ Jyeṣṭha (May-June): one should not eat chicken [meat]. Its result is being obeyed when speaking. The Lord Vikrama is firmly established within the body.
⟨2.12⟩ Āṣādha (June-August): one should neither sleep with his wife, nor buy [a woman in wedding]↓12. The Lord Manatas is firmly established within the body.
⟨3⟩There is an observance when one eats on a leaf plate, called enjoying a leaf (amukti patra). The reverend Pakirṇna is firmly established within the body. Its result is that, if one is [ritually] ending [his life], one accomplishes a good death, not by means of a sword.↓13
⟨4⟩There is the observance of eating leaves (apatrāhāra): one eats leaves continuously. The deity is the reverend Iśvara. Its result is to reach the heaven of the Lord Guru. [Alternatively, if] something goes wrong, one reaches the heaven of the Lord brahmā and the Lord Visnu.
⟨5⟩There is the observance of eating leaves with a companion (akarvan pattrāhāra)↓14. Its appointed duration is seven years. Its result is to reach the heaven of reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a vendor of clothes,↓15 rich in servants, [and] successful with the king.↓16
⟨6⟩There is the observance of the golden ladle (akaṇakadarva): one should eat rice mixed with turmeric. Its appointed duration is three years. Its result is reaching the heaven of the reverend Mahādeva. [Alternatively, if] something goes wrong, one is reborn as a rich ship captain.
⟨7⟩There is the observance of the crimson (arakta): one should eat black glutinous rice↓17. Its result is reaching the heaven of the Lord Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a rich minister.
⟨8⟩There is the observance of the millet grain (ajavala)↓18: one eats millet grains continuously. [Its result is reaching] the heaven of Lord Iśvara. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, a Śaiva [or] Buddhist brahmin.
⟨9⟩There is the observance ¿ hanrimbhu/hanәr̥mbu ? (of the bamboo shoot?)↓19: one does not eat any kinds of bamboo shoots. Its appointed duration is one year. [Its result is] reaching [the heaven] of the reverend Rudra. [Alternatively, if] something goes wrong, one is reborn in the family of the king, [or in a] noble family.
⟨10⟩There is the observance of twelfth month (Aṅaṣādha)↓20: one is fasting on every full moon day of the twelfth month [for] three [successive] years. Its result is reaching [the heaven] of the reverend Indra. [Alternatively, if] something goes wrong, one is reborn as a perfectly beautiful [person], happy in the future, smart, and rich since childhood.
⟨11⟩There is the observance of the seventh month (Aṅapitu)↓21: one is fasting in the seventh month [for] three [successive] years. Its result is reaching [the heaven] of the reverend brahmā. [Alternatively, if] something goes wrong, one is reborn as a rich [person] since childhood, and perfectly beautiful.
⟨12⟩There is the observance of Kalivon (Aṅalivon): one should carry out fasting three times on the day of Saturday Kalivon three times [in a row]. Its result is the obtainment of [the object of] one’s efforts; one who is striving for gold and silver obtains them abundantly.
⟨13⟩There is the observance of tenth month (akedusiṅ)↓22: one fasts every full moon day of the tenth month (kasapuluh), and one should do that for three tenth months [consecutively]. Its result is reaching [the heaven] of reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, a Śaiva [or] Buddhist brahmin.
⟨14⟩There is the observance of not criticizing anything that is eaten, and also any actions [whether pure or impure, committed by any persons]. It is called Brata Sambә ↓23. Sambә means the power of love (compassion). ¿… deva maśih …? ↓24 a successful minister, a perfectly beautiful person, and a rich person since childhood.
⟨15⟩There is the observance that is difficult to achieve (adurlabha)↓25: one eats [only] rice mixed with finger millet. Its appointed duration is five months. Its result is reaching the heaven of reverend Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.
⟨16⟩There is the observance of ninth month (Aṅasaṅa): one fasts on every full moon day of the ninth month (Kasaṅa), and one should do that [on the full moon day of] three consecutive ninth months. Its result is reaching the heaven of the reverend Indra. [Alternatively, if] something goes wrong, one is reborn as a beautiful, smart, and rich person from childhood.
⟨17⟩There is the observance of single intention (aṅekapakṣa): one eats once a day. Its appointed duration is one year. Its result is the success of efforts. You will be famous, and all of your undertakings will be successful.
⟨18⟩There is the observance of the earth-leaf (bhūmipatra): one eats on earth as a plate. Its appointed duration is one year. Its result is being welcomed (received) by scholars. The [amount of one’s] land is increased, [and] one has many relatives [and] kin.
⟨19⟩There is the observance of chewing betel without turning [its leaf upside down]. Its appointed duration is one year. Its result is one will be fitted with a loincloth by a woman↓26. [Also,] the poison will not be effective [on him].
⟨20⟩There is the observance of not drinking water after having eaten. Its result is that all your undertakings are fulfilled↓27.
⟨21⟩There is the observance of the copper-pot leaf (dhaṅ patra): a lotus↓28 leaf including its stalk is [one’s] main dish↓29. Its appointed duration is one year. [Its result] is being rich, having many pleasures, and being perfect in beauty.
⟨22⟩There is the observance of sleeping [only] once [and] not sleeping again after waking up. Its result is that one will not be affected by illness.
⟨23⟩There is the observance of having one [measure of] food (aṅekāhāra)↓30: one eats a handful of food per day. Its appointed duration is seven days. Its result is that the effort yields [fruit] quickly.
⟨24⟩There is the observance of Sunday (Araditya):↓31 one performs fast on Sunday. Its results are an iron-body↓32, [becoming] a successful minister, [and] winning over enemies.
⟨25⟩There is the triple observance (tridhā):↓33 one takes a bath three times everyday.↓34 Its appointed duration is seven months. Its results are great happiness, [and becoming] wise and judicious without comparison.
⟨26⟩There is the observance of not taking a bath and not applying oil. Its appointed duration is three months. Its result is that many people are affectionate towards [the practitioner].
⟨27⟩There is the observance of the three times (trisamaya): one should practice eating three handfuls of food per day. Its appointed duration is three nights.↓35 Its result is reaching the heaven of reverend Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as one who is perfect in beauty, [as if coming] from Indra’s heaven, and wise.
⟨28⟩There is the observance of not eating any tubers. It is called avrәtibya.↓36 The reverend Viśeṣa visits the state of mind [of the practitioner]. It results in being good in behaviour, being in power without enemies↓37, [and having] a book as a mark of ornament↓38.
⟨29⟩There is the observance of [eating] food (especially edible roots and fruits) [once] every month. Its appointed duration is one year. [Its result] is being successful in all of your works. You will be beautiful and famous.
⟨30⟩There is the observance of fasting. Its appointed duration is seven nights. [Its result] is that whatever is desired is obtained, bravery, and being dear to the gods.
⟨31⟩There is the observance of ‘acting like Kumbhakarṇa’ (Ṅumbhakarṇa): one sleeps continuously, [and] then fasts. Its appointed duration is three years. Its result is reaching the heaven of reverend Rudra. [Alternatively, if] something goes wrong, one is reborn as a minister who is successful with the king.
⟨31⟩There is the observance of sleeping in a leaning position. Its appointed duration is three years. Its result is to receive gifts, effective speech, and you will be loved among all mankind.
⟨33⟩There is the observance of eating one handful of leaves held on the left hand, mixed with grilled coconut, without adding [anything] more throughout its duration. It is called being like a lotus (Amadma). The reverend Tampur I Rāt comes down to the one carrying out the observance. Its result is that the color of the fingers looks like the nails, then you will be loved by the people.
⟨34⟩There is the observance of eating a rice cone (tumpәṅ) with any kind of pure meat↓39. Its appointed duration is three nights. It is called having continuously in mind [the Lord] (akiryasadā). The deity is the reverend Iśvara. Its result is that [when someone] sings [his voice will be] pleasant to hear.
⟨35⟩There is the observance of acting like a dog (aṅasva):↓40 one does not eat fragrant rice,↓41 but only rice with salt. Its appointed duration is one year and three months. The deity is the goddess Rājalakṣmī. Great is its accomplishment: you will be famous.
⟨36⟩There is the observance of honey (madhu): one eats turmeric and charcoal; its rice [base] is a rice-cone. Its result is being young and smart.↓42
⟨37⟩There is the observance of the charcoal earth (Bhū Harәṅ): when one eats a pinch of salt and charcoal first [before eating].↓43 Its appointed duration is three years. The deity is the goddess Saṅgī. It results in [being able to] hear all at once anything that happens in the world; you will be famous.
⟨38⟩There is the observance of the sharpness (landhәp): when one eats a pinch of salt first [before eating]↓44. The deity is the lord Viṣṇu. Its appointed duration is seven years. It results in being trusted when talking and being obeyed. Many [people] will be loving and compassionate [towards you], [and] the gods will be affectionate towards you.
⟨39⟩There is the observance of going on the water (añjalāntara): one should not eat any cooked seeds, as well as fruits that are cooked with fire. One should commence it on each first half of the ninth month (Kasaṅa) and it should be performed for three months until the month of Asadha, plus two nights in the first month (Kaśa). Its appointed duration is three years. Its results are success, good character, wisdom, valour, and wealth in gold and silver, even though one attains liberation↓45.
⟨40⟩There is the observance of eating roots (amulāhāra)↓46: one eats palasara (Alyxia stellata). The deity is the reverend Brahmā. Its result is reaching the heaven of the Lord Guru, the holy station of Śiva. [Alternatively, if] something goes wrong, one is reborn as a powerful priest, wealthy in his rebirth.
⟨41⟩There is the observance of smoking [food] (adhūma).↓47 Its result is reaching the heaven of the reverend Iśvara. [Alternatively, if] something goes wrong, one is reborn as a son of a noble family.
⟨42⟩There is the observance of raw food (alavar)↓48. The deity is reverend Śaṅkara. Its result is to be reborn as a beautiful [person]; you will be smart.
⟨43⟩There is the observance of eating the tendril of campaka (Magnolia campaka) up to its bud.↓49 The deity is the reverend Śambhu. Its result is reaching the heaven of the Lord Guru or the Lord Śiva.↓50
⟨44⟩There is the observance of drinking the water at↓51 the tip of alaṅ-alaṅ grass. Its appointed duration is three months. It results in being a successful minister, having an iron-body,↓52 and winning over enemies.
⟨45⟩There is the observance of not drinking water while eating, [provided] it does not cause one to have difficulty in swallowing↓53. Its result is that anything that you desire and [any of your] efforts will be obtained quickly. Its appointed duration is seven years.
⟨46⟩There is the observance of contented life (lәgapraṇa)↓54: if one eats having a kris at the side. Its appointed duration is one year and seven months. The deity is the reverend Rudra. It results in many people being ready to sacrifice their lives [for the person]; many people will be compassionate towards [him].
⟨47⟩There is the observance to follow the moon. On the first day after the waxing moon, you should obtain only a handful to eat. It should be performed by adding [a handful every] day on the waxing period of the moon until the full moon day. During the [following] fourteen waning lunar days, reduce your handful [of food] until the dark moon. Its appointed duration is three months. The deity is the reverend Indra. Its results are being clever and having right judgement; anything you do will be successful, and you will be skillful in playing gamelan and singing.
⟨48⟩There is the observance of intention (keta): one eats a handful of food in one day. Its appointed duration is seven nights. Its result is that [all] efforts reach their goal.
⟨49⟩There is the observance of ‘acting like the Pāṇḍavas’ (amandava): one should obtain five handfuls of food in one day [to eat]. Its appointed duration is five months. Its result is that you will gain good qualities and a perfect kind disposition [towards others].
⟨50⟩There is the observance of eating seven handfuls [of food] in one day. Its appointed duration is four months. Its result is that you will flourish.
⟨51⟩There is the observance of not touching oil. Its appointed duration is three months. It results in being perfectly beautiful, wise, and loved by society.
⟨52⟩There is the observance of not chewing betel leaves. Its appointed duration is one year. Its result is that the shape of one’s face is mebər (?)↓55; many [people will] love you.
⟨53⟩There is the observance of the twelfth month (sada)↓56: if one drinks flower-infused water first before eating. Its appointed duration is three years. The deity is the reverend Asmara. Its result is that many people desire you.
⟨54⟩There is the observance of behaving like a vidu (mavidu)↓57: not eating hot rice. Its appointed duration is seven years. Its result is that many people will love you.
⟨56⟩There is the observance of the council (sabha): on the twelfth waxing lunar day of the seventh month (Kapitu), one stays awake. Its results are having an iron body,↓58 winning over enemies, being trusted by society, smart [and] skillful in playing gamelan and singing, and having a lot of gold and silver, and many cows and buffalos indeed. Its method is that at midnight, you have to stand up on one foot, without sleeping; you [will gain] magical powers and supernatural faculties.
⟨56⟩There is the observance of observing the five silences (amañcamona). It consists of not talking while eating, not talking while sweeping, not talking while applying ashes [on one’s body/forehead], not talking while chewing betel, and not talking while defecating.
⟨55.1⟩The observance of not talking while eating,↓59 It results in being desired↓60 [by the people], being brave, having many disciples, and having a long life. Its appointed duration is three years. The deity is the reverend Rudra.
⟨56⟩The result of not talking while sweeping is that one is dear to the priests [and] the king loves [him], [and] is beautiful.
⟨57⟩The result of being silent when applying the holy ash (bhasma) is that one reaches the heaven of the Lord Guru. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.
⟨58⟩The result of not talking when chewing betel is that one becomes beautiful and smart, skillful in playing gamelan and singing, and is quickly reborn [as human].↓61
⟨59⟩The result of being silent when defecating is that one becomes wise and is successful in any effort.
The preparation when one is to perform an observance is the following: one should take a bath,↓62 wash one’s hair, purify oneself, and comb one’s hair. This is the reverend Tattva Brata (Treatise on Observances). Do not reveal its observances indiscriminately to others. This is a truly esoteric teaching. Thus ends the Tattva Brata, finished to be composed at the feet of the reverend [Mount] Pamrihan, on the southeastern slope, on Saturday Paing of Varigaguṅ (Varagadean) week↓63, Dhaṅu.
Bibliography
Edited here for the first time by Putu Eka Guna Yasa.
References
Kartika Setyawati, Willem van der Molen and I. Kuntara Wiryamartana. 2002. Katalog naskah Merapi-Merbabu, Perpustakaan Nasional Republik Indonesia. Semaian, 23. Yogyakarta; Leiden: Penerbitan Universitas Sanata Dharma; Opleiding Talen en Culturen van Zuidoost-Azië en Oceanië, Universiteit Leiden. Pages 107–108.
Notes
- ^1. The meanings of parahupan given in OJED (s.v.) are ‘washing-place’ and ‘person from whom one seeks purification’. This form is only attested in PYñ 8.13, where it is also referred to the Lord (Cause), bhaṭāra kāraṇa. A more liberal translation of mine is adapted to the context of this line, which characterizes yoga as a means of cleansing or purification.
- ^2. The simile here conveys the message that one should act quickly in carrying out these observances in order for them to be effective.
- ^3. The word śirna, attested in both manuscripts, is a participle literally means ‘(Skt broken, crushed, shattered; withered, faded, decayed) destroyed, shattered’ (OJED; in Modern Javanese, also ‘disappeared, vanished’). To adapt the occurrence of this word to the context, I emended it to śīrṣa, ‘’.
- ^4. Tapa means ‘religious austerity, bodily mortification, penance, asceticism’ (OJED). According to the Dharma Patañjala, tapa is actually part of the particular commandments (niyama) in yoga, which are explained as follows: ‘one should strive to inflict pain upon all the senses with observances and absorption, so that he will not become full of passion when he sees the objects of the senses. That is to say: he is not elated if he listens to a pleasant song, or to an orchestra,188 [or if] his tongue causes him to strive after food, if the food tastes good’ (Acri 2017: 310-311).
- ^5. I interpret the word lәkәn as a having a meaning akin to Modern Javanese leken ‘steady, reliable’ (dialectal) (JED). Another interpretation is possible, on the basis of the Old Javanese root lәk: 1. ‘deprived of strength (energy, courage, lustre); dejected, downcast, disheartened, despondent; fatigued, weary; sullen, morose, unwilling’, leading to a translation of lәkən kaśaktinas ‘shall be deprived (pass. irr.) of strength’. However, considering the overall context of the passage, the Modern Javanese meaning seems to be more suitable.
- ^6. I interpret the word rәṅka in this passage as deriving from prәṅkan in Old Javanese, which means ‘boastful, arrogant?’ (OJED 1420:4). The word rәṅka in Balinese means ‘greedy.’
- ^7. The word sasab, which I interpret as a variant of the word sabsabin Old Javanese, actually means ‘disease (of crops)’ (OJED), but in the light of the present context, i.e. the fruit of an observance carried out by humans, I translate this word as ‘diseases’.
- ^8. I have emended the word vvadi into vrәddhi, assuming that the author/copyist forgot to write the akṣara ra and vocalization ә while copying the text. The word vvadi means ‘the depths, the hidden part, the deepest (the real) meaning, the actual significance, the secret’ (OJED), while vrәddhi means ‘(Skt growth, increase, advancement, welfare, prosperity, success; the 11th yoga)’ (OJED), hence my translation. This sentence is also potentially translatable as ‘growth [in] all [that is] touched by [one’s] hand’.
- ^9. I translate rareas ‘children’, but the meaning could also be ‘child’.
- ^10. The phrase within cruxes (sira pañca in the text) has an unclear meaning in this sentence. Remarkably, this is the only paragraph that features the pronoun siramarking the subject, which is expressed by means of an impersonal verbal construction in the other paragraphs. As for the word pañca, it has several meanings, namely: 1 pañcaI ‘(Skt) five . . . 2. mañca, saṅ amañca, para mañca(parâmañca?) a functionary or official of high rank . . . 3. pañcaII (Skt mañca: stage or platform on a palace or on columns, raised seat, dais; platform or shed raised on bamboos in a field)’ (OJED s.v.). Apparently, only the meaning of ‘five’ is appropriate in this context. I assume that the copyist most likely wanted to write the words sira pañcaafter the word mārga in paragraph 1.5 above, in order to specify that mārgais the fifth month/observance in the list. Alternatively, the copyist might have wanted to write the word siraafter the margaso that it became margasira, i.e., the fifth month or pañca. However, this possibility is doubtful because there is the only instance in the text where this type of gloss occurs next to the name of a month.
- ^11. I conjecturally emended saṅgaṅaniin both manuscripts to sahanani(jagat), which in the context of the fruit of observances could refer to a supernatural faculty of omniscience (i.e., knowing everything that exists in the universe), akin to the three faculties of dūraśravaṇa, dūradarśaṇa, and dūrāsarvajñānadescribed in tuturs, like the Dharma Pātañjala(see Acri 2017: 284-285).
- ^12. Generally the word panuku means ‘that which one buys’ (OJED). My translation ‘not buy [a woman in wedding]’ is justified by the following passage in the Ādiparva (112.7): mavvat sarvadṛvya panukva ri saṅ Mādrī, ‘bring all properties for buying [a woman in a wedding] with Mādri’, which seems to reflect a similar context.
- ^13. The unattested form pinaruputanapparently derives from paruput, ‘end, culmination (cf. puput)’ (OJED). The context seems to refer to the end of life or of a war. In Balinese, the word puputan, which might be related to the stem paruput, refers to ‘ritual suicide of the court of the Raja of Badung that took place on September 20, 1906, when a Dutch army advanced upon Denpasar from Sanur’ (BASAbali Wiki.org s.v.). This would support my hypothesis that pinaruputanrefers to a form of ritual suicide (for a form of yogic death that is repeatedly mentioned in Old Javanese texts, i.e. sadyotkrānti, see Acri …) . Alternatively, paruputcould be related to parupuh,‘to overpower, overwhelm, flood with’ (OJED), which would yield the following translation: ‘if one is overpowered, one accomplishes a good death …’. Even in this case, the context appears to be that of ritual or yogic suicide preventing death by means of a sword, which would have been perceived negatively in premodern Javanese and Balinese cultures.
- ^14. ‘With a companion’ is my free translation of akarvan. The literal meaning of akarvan is ‘being two together, being together with, sharing st. (with another)’ (OJED). In Bahasa Indonesia, the word akarvan could be rendered as berdua.
- ^15. Both manuscripts read bhāṣana (probably by contamination with bhāṣa), which I have silently standardised to basana ‘clothes’ (from Sanskrit vasana).
- ^16. Alternatively, one could divide the phrase as sasarnya ajanma riṅ juru basana sugih, hulun labdha ri saṅ prabhu, yielding the translation ‘[alternatively, if] something goes wrong, one is reborn as a rich vendor of clothes, a successful servant of the king.’
- ^17. The black glutinous rice seeds have a blackish crimson colour.
- ^18. This word is not found in OJED. I assume that the ajavala could be an abbreviated adjectival form (a-) of the Old Javanese expression java jali meaning ‘millet grain (Eleusine coracana)’ (OJED).
- ^19. I am unable to propose a convincing emendation of the words hanrimbhuand hanәr̥mbu in mss. A and B, respectively. However, the portions rimbhuand r̥mbu are apparently related to әbuṅ, ‘bamboo shoot’ (OJED), occurring in the same paragraph.
- ^20. Around June-August in the Gregorian calendar.
- ^21. Around January-February in the Gregorian calendar.
- ^22. In harmony with some of the observance listed above, such as that of the twelfth month called Aṅasadha‘, that of the seventh month called Aṅapitu, and that of the Klivoncalled Aṅalivan, I assume that the form akedusiṅis related to kadasa(kadaśa), meaning ‘tenth month’ (around April-May in the Gregorian calendar). This is confirmed by the occurrence of kasapuluh, ‘tenth‘ (month), in the explanation of the observance in this paragraph.
- ^23. The OJED does not gloss the word sambә, but we find sumambә ‘(app. describing the state of a corpse:) nothing but the trunk sinambә idem?’
- ^24. The phrase within cruxes (deva maśih) makes the structure of the sentence different than in the preceding paragraphs, and suggests that a portion of this paragraph went missing in the course of transmission, because of the occurrence of (viryya) māśih immediately before, which could have triggered a mistake of the type ‘saut du même au même’. Its translation, ‘god loves [a successful minister]’, does not seem to be appropriate in this context.
- ^25. I have emended the word adurla into adurlabha(Skt ‘difficult to be obtained or found, hard, scarce, rare’ MW). This emendation seems to be supported by a passage of the Tattva Bratafound in ms. Pusat Dokumentasi Kebudayaan Bali describing an observance named ndurgaalong similar lines: hana bratta ndurgga, ṅa, hamaṅan skul jali, limāṅ lek ṣamayanya, pha, mantukiṁ svārgga bhaṭāra viṣṇu, sasārnya mañjanmā riṁ viku bahu sisya (7r), ‘there is the observance that is difficult to achieve (ndurga): one eats rice mixed with finger millet. Its appointed duration is five months. Its result is reaching the heaven of the Lord Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a priest who has many disciples.’ The word durlabhaand durga are near-synonyms (durga: ‘difficult of access or approach, impassable, unattainable’, OJED). Alternatively, one could emend durlato durga, assuming that the copyist mistakenly wrote lainstead of ga, the two akṣaras being similar in the Merapi-Merbabu (and Balinese) scripts.
- ^26. The phrase cinavәtaniṅ istri, which means ‘one will be fitted with a loincloth by a woman’, probably is an analogy for one who will be served, respected, and loved by his wife.
- ^27. As there is no explanation about the technique to perform this observance, the deity, and the appointed duration of the observance in this passage, it is possible that a portion of text was mistakenly dropped in the course of transmission.
- ^28. I have emended kama in both manuscripts into kamala ‘lotus, Nelumbium’ (OJED). The meaning probably is that the leaves themselves are cooked in the copper-pot instead of proper food, and not used as material on which to put the food, i.e. as a food tray.
- ^29. Literally ivak means ‘fish and (rarely) meat’ (OJED). In this context, I translate it as ‘a main dish’.
- ^30. I have emended the word aṅekain both manuscripts into aṅekāhārain the light of the previous occurrence of the observance called brata apatrāhāra’the observance of eating leaves’ above. This emendation is easy to justify philologically since the word following thereupon, i.e. haranya, could have caused a mistake of the type ‘saut du même au même’. It is also supported by the explanation of the observance as ‘one eats a handful of food per day’, where the word aṅekahas a close relation to both ‘a handful’ and ‘a day’.
- ^31. I have conjecturally emended haranyithyain ms. A and aharanyityain ms. B into araditya‘Sunday’, on account of the occurrence of the word radityain the explanation.
- ^32. For the translation of vajraas ‘iron’, see Acri forthcoming, and compare such expressions as bajrakāya, occurring in the Old Javanese RāmāyaṇaVIII.30 (Supomo, 1980: 207) and vajraśarīrain the Talang Tuwo inscription (line 12; see Siregar 2018: 81). An alternative would be to read avakbajra, i.e. a+vak+bajra, meaning ‘[one’s] words are [as strong as] iron’; however, the present context, mentioning invincibility against enemies, makes it a less likely option.
- ^33. An alternative emendation could be tritaya(involving the loss of aafter dand the transformation into a consonantal cluster), meaning ‘a triad’ in Sanskrit. In any event, it is virtually certain that a word meaning ‘threefold’, ‘three times’, ‘three’, or something similar, is meant.
- ^34. The expression rahina vәṅi(literally ‘day and night’) in Old Javanese means something along the lines of ‘everyday’ or ‘at all times’.
- ^35. The text seems to be slightly inconsistent, as one would expect three days, given that the prescribed amount of food is to be eaten during a day. The emendation of the word ṣavәṅi in ms. A and śavṅi in ms. B is also supported by other passages in this text, see for instance 33 tigaṅ vәṅi; 38 ro vәṅi; 47 pituṅ vәṅi; etc.
- ^36. This word would appear to derive from the form of vṛtti declensed in the ablative or dative plural (vṛttibhyaḥ),which however does not yield a contextually appropriate meaning here.
- ^37. The word kacakra literally means ‘to throw a discus (at), hit with a discus’ (OJED). In this context, I freely translate as ‘being in power’, on account of the expression tan śatru ( ‘without enemies’) in the passage, and because the discus is a well-known symbol of royalty in the Indic world, often (but not always) associated with Viṣṇu—see e.g. the expression cakravartinor ‘universal emperor’.
- ^38. I translate the phrase pustaka lәṅәn as ‘having a book as a mark of ornament’ in the light of a passage in Kakavin Sumanaśantaka: rare saṅ Aja śakti pustaka lĕṅĕn Raghuvĕka vani kavy anuṅgali, ‘Prince Aja was young yet mighty in books of poetry. He was the son of Raghu, courageous and an exceptional poet’ (56.4; Worsley et al, 2013: 220–221). Worsley et al. (ibid.: 484) give a note for the word lәṅәn, speculating that it may denote a person who had attained a certain rank amongst the court literati, that is, who had been awarded with a lĕngĕn, or mark of honour for exceptional skills in literature.
- ^39. In the modern Balinese ritual context, the expression ivak sarva śuci also means any kind of pure meat, i.e., excluding pork.
- ^40. I have emended the word anasva in both ms. into aṅasva‘acting like a dog’ because I assume that the base word is asu ‘dog’ (OJED). This functions in the same way as the labels of others observances like aṅumbhakarṇa ‘acting like Kumbhakarṇa’ in this text. Another possibility for the name of this observance is aṅasū, inasū‘to bind together’ (OJED).
- ^41. The word iṅiis not attested in OJED. Therefore, I emend it into iṅiṅ, meaning ‘fragrant’ or ‘diffusing fragrance’ (OJED). I speculate that this term may be related to the type of food given to dogs in ancient Java, namely, rice with salt rather than rice cooked with spices, which was reserved for human beings. Thus, to carry out this observance would amount to ‘eating dog’s food’.
- ^42. I emend the word maṇdha in ms. A and maṇdhu in ms. B into madhu for two reasons. First, the phenomenon reflected in this passage, i.e.prenasalization (the addition of [a]n), is common in the transmission of Old Javanese texts (Acri 2017: 61): see also below, passage [40], hadurmma(ms. B) vis-à-vis handhuṙmma(ms. A). Second, the word madhu, which means ‘honey‘ (OJED), has the same colour, namely ‘yellow’, as the turmeric (kunir) mentioned in this passage.
- ^43. I translated the phrase uyah arәṅas ‘salt and charcoal’, although there is no word like mvaṅ, lan, etc., between them. This is because the two ingredients are often paired. In the Balinese tradition, until now, a mix of salt and charcoal, also referred to as uyah arәṅ, is still widely used as a means of treating diseases, as well as in offerings (see KBIBL s.v. uyah).
- ^44. The word tandәp does not exist in Old Javanese and Balinese, therefore, I emend it into alaṇḍәp, ‘sharp, pointed’, from laṇḍĕp II, ‘sharpness, pointedness’, because one bites the pinch of little salt with the pointed tip of the tongue. Alternatively, this expression may refer to the sharp taste of salt.
- ^45. The conjunction yadyastun means ‘even, even though; supposing that, if’ (OJED). Grammatically, this word indicates contrast between the main clause and the dependent clause. In this case, the word yadyastunseems to oppose the results of the observance, such as success, good character, wisdom, valour, and wealth in gold and silver’ with final liberation (mokṣa). It is possible that the author wanted to hint at the state of Jīvanmukti(‘liberated in life’), obtained by the practitioner—for instance, by means of yoga—on the top of the results of this specific observance: one can get worldly welfare while attaining liberation at the same time.
- ^46. The texts does not specify which part of the palasaratree should be eaten, and I have not found any information in this regard in related texts.
- ^47. I have emended hadurmmain ms. B and handhuṙmmain ms. A in the light of a passage in a ms. of the Panarima Bratain the Pusdok collection, which reads: hana brata, ndumā, ṅa, tan pamaṅan huṛyyaniṁ hapuy, phalanya, muliḥ riṁ svaṛggan bhaṭāra Iśvarā, mañjanma riṁ kula putra riṁ dlahā(folio 23 r line 4-23 v line-1), ‘there is the observance of smoking [food], which means, not to eat [food that] has been left over from (i.e., cooked on) fire. Its fruit is to go to the heaven of the Lord Īśvara’. My emendation reflect the semantic similarity between the adjectival/verbal forms adhūmaand nduma, both deriving from dhūma in Old Javanese, meaning ‘1: dhūma (Skt smoke, vapour) smoke; smoking, smoky. See also nir-. madhūmawith smoke’ (OJED).
- ^48. There is no explanation about the specific technique and the appointed duration for performing the Brata Ṅlavarin this passage. However, the word lavaritself means ‘uncooked, raw (= añaṅ)’ (OJED). The Panarima Brata(ms. Pusat Dokumentasi Kebudayaan Bali 23 v line 3-4) contains more details about the technique to perform the observance, as follows: hana bratā ṅlavaṛ, ṅa, tan pamaṅan huyaḥ, pat ulan pәtaṁ vәṅi samayanya, bhaṭāra saṅkāra hyaṁnya, phalanyā, ----------, sasaṛnya mañjanmā listuhayu paripūrṇna ‘there is the observance of raw food (alavar): one does not eat salt; its appointed duration is four months and four nights. The deity is the reverend Śaṅkara. Its result is …. [Alternatively, if] something goes wrong, one is to be reborn as a beautiful [person].’
- ^49. There is no preposition ri between the phrase anәrus and pucuke in this sentence. This is probably attributable to the style of the author. Compare the occurrences listed in OJED (s.v. anrus, tumrus) drawn from comparatively late Old Javanese sources: Koravāśrama 52.1 (manrus panon) and Raṅga Lave3.11 (waṅinyânrus nagari), 12.5 (mrik sumar anrus nagara). Compare below, note 237.
- ^50. The appointed duration of this observance is not indicated in this passage, either because of a textual corruption or an authorial glitch.
- ^51. There is no preposition ri between jala and pucuk in this sentence. Compare my remarks in note 233.
- ^52. See my note to the same expression bajrakayaoccurring in par. 23.
- ^53. The word kasәrәtan literally means ‘hesitant, undecided? stammering?’ (OJED). In the context of eating, I prefer to translate it more freely as ‘difficulty in swallowing.’
- ^54. The word lәga literally means ‘open, satisfied, content, relieved; taking lightly, accepting, renouncing readily’ (OJED), while the word prāṇa means ‘the breath of life, life’ (OJED), hence my literal translation. Alternative translations of this expression could be ‘renouncing life readily’, and ‘easy breathing’.
- ^55. Literally, the word mebәr means ‘to fly’ (OJED). In Balinese the word ibәr, ṅibәr not only means ‘to fly’ but also ‘spinning around’ (KBIBL). Since the word following mebәr is rūpa ‘1. outward appearance or colour, form, shape, figure’ (OJED), one would expect a word related to the appearance or shape of a person’s face. While I am not confident to integrate this suggestion into my translation, I tentatively point out that, on account of the Balinese meaning ‘spinning around’, one could imagine that the word is related to the round shape of the face, which is associated with beauty.
- ^56. Sada (āṣādha) could have three meanings: 1. (sadāI) ‘(Skt) always, every time, continually, regularly’; 2. ‘II. a month of the lunar calendar, roughly coinciding with hapitII (June-July)’; 3. ‘III. somewhat, a little’ (OJED). While any of these three meanings could be appropriate here, I propend for 2., indicating the months during which this observance should be performed.
- ^57. I have emended the word mvida in both ms. into mavidubecause there may have been a drop of the subscript uin both mss., and also of the prefix ma-, perhaps as a result of oral expression, resulting in the cluster mv-. Furthermore, there appears to be a connection between the form mavidu and the explanation of this observance: a viduis a homeless/itinerant character and, at the same time, an actor and a Śaiva religious practitioner, who is made fun of in the Kakavin Rāmāyaṇa. In chapters 24.111–115 and 25.19–22 the viduis criticized for being a homelessness wandering performer (see Acri 2011); in this case, the character is probably regarded as begging for food from other people, which means that they did not eat hot rice because they did not have a kitchen.
- ^58. See my note to the same expression bajrakayaoccurring in par. 23. brata] A; bra(ta) B
- ^59. I suspect there is a missing portion of text, i.e. the first observance in the list of five, namely mona maṅan, which I have conjecturally restored in the edition. In this way, the results of the five subtypes of observances are consistently described in their respective sub-paragraphs.
- ^60. The word kinuptiṅanis not attested in OJED. I offer two possible interpretations for this word: 1. kinutptiyan, which means ‘benefited’ or 2. kinaptyan, which means ‘desired’.
- ^61. The meaning of the word moghaṅtiis not clear here. The word mogha is usually written mogha, amogha: ‘a connection with Skt is, however, unlikely; It suddenly came to pass; it came about that, and hence it happened (indicating a consequence)’ (OJED). However, the function and meaning of the ṅtiare not clear here. Therefore, I emended the word moghaṅtiinto moghāṅjanma, which means ‘quickly reborn [as human]’. Another possibility is moghāṅganti janmawhich has a similar meaning, i.e.‘quickly change incarnation’.
- ^62. I have emended the word hadyus in ms. A and jadyus in ms. B into adyusa, so as to make it morphologically consistent with other forms in this passage, such as akuramasa, aśucya, asisiga, and aririhana, in the context of preparatory practices that should be done before carrying out the observances.
- ^63. I interpret the string vuku, mara aguṅ as vuku Varigaguṅ or Varagadean, two forms that are attested in Modern Javanese (see sastra.org, s.v. … ) with the meaning of ‘8th vuku’. The word mara is quite similar to vara, while aguṅ ‘largeness, bigness, strength’ (OJED) has the same meaning of gәde ‘largeness, bigness’ (OJED). Another possible interpretation of vuku, mara, aguṅis vuku, Marakih, on account of the fact that the word ‘Marakih’ is attested in OJED as the name of the 16th vuku, so it may be analysed as the cognate form Marākeh, i.e. mara+ akeh’, in which kveh or akeh ‘number, amount, great number’(OJED) has a meaning that is similar to aguṅ‘largeness, bigness, strength’ (OJED). This method of writing chronograms with synonyms or dasanamais a common practice among writers in the archipelago. One of the objectives is to enhance the aesthetic qualities of the text and of the writer or copyist.