Introduction (maṅgala) nr̥ponr̥paḥ manuḥ pūrvakadevatāsītpūrvvatadevata:sətpūrvvatadetasətNote the use of the term devatā, which is used in epigraphy within curse formulas since the Central Javanese period (inscriptions of Mantyasih from 829 Śaka, Sugih Manek from 837 Śaka) to invoke the spirits of royal ancestors (301-302; 310). In the Mantyasih inscription of king Balitung we find a clear illustration of the inclusion of the names of deceased rulers under the designation rahyaṅta rumuhun, a formula which is later replaced by devata prasiddha., dattvāda:tvadatva suśāstraṁsuśa:ntraṁ*suśantraṅ śivaśāsanākhyamśiva:śa:śanakyaṁ*sivasasanakiyamśaṣakyəṅ, śaivaiḥśaivaisaivehśove sadā pūjakr̥taiḥseda:paja-sadapaja- tam evamtumevaṁ*tumeviṅ, prajeśayor namyaṁprajasya:yo naṁ*yaprajasyayo nəṁya śubhāya ciramsubhāyabhiramsubhaya ciramRead cīram. ॥

kaliṅanya, sira bhaṭāra tambeyanira mintonakənmintonakəka āvaknirar paṅantiāvaknira maṅanti riṅ rāt, sira ta mūlaniṅ sinaṅguh prabhu riṅ loka madhyapada, mahārāja manu ṅaranira, sira mavehvehənmadeva anugraha suśāstrasusantasura:stra śaivaśāśana ṅaranya, mapakna kaiśvaryānanira ḍaṅ ācārya śaiva, ri tiṅkah saṅ bhujaṅga nityaśāṅutsāha gumavayakən pūjā samādhi riṅ ahorātri, rahina vəṅi tan paṅinak-inak paṅinak-ənak saṅ bhujaṅga mrārthanākən ri svasthāniṅ rat, ṅuniveh ri hayva taṇḍa rakryan makādi ri hajəṅarahajəṅga saṅ prabhu, laṅgəṅanira sinivisivi riṅ kabhujaṅgankabhujaṅgankebhujaṅgankenujaṅganThe presence of a taling in and is a clue to the presence of a short segment of text between sinivi and kabhujaṅgan in the original. I assume that a copist would have misread particle riṅ for a vocalic mark. Compare with the numerous occurrences of the expression sinivi riṅ., mvaṅ gavayakna taṅ trikāya paramārtha ṅaranya, ulah, śīla,Parallels in many other texts do not include śīla after ulah in this series of three. So it seems that śīla was meant to gloss ulah, specifying that good conduct is the type of action intended here, among the variety of meanings ulah can take. It should not be considered as a fourth element. śabda, lāvan āmbək.

The four perfections (caturpāramitā) of the hermits and the pursuit of the realm's prosperity

nihannahanta karakṣaniṅ śīla ṅaranya, maitrīmetrimet riṅ paraduhkha ṅaranya viyoga, sukha karuṇa, tuṣṭitusta sukha muditā, parasukhaduhkha upekṣā, kamupekṣankapupekṣan,

gumavayakən kahayvaknaniṅ para kaliṅanikā, maitrī ṅaranika, paraduhkha viyoga ṅaranya, alarāmbəknira tumon duhkhaniṅ len, karuṇā ṅaranikā, paratuṣṭi ṅaranya, enak ambəknira tumon sukhaniṅ len, muditā ṅaranikā,

kaliṅanya, hayva tan mātmā samodanasamoḍana, kadi sihta ry avakta, maṅkana ta sihanta riṅ len, mvaṅ gavayakna taṅ tutur, tapa, japa, samādhi, mantra, aviparīta, apan tapasvinātapasvinamtapthasminam, śamarūpamsamarūpamsamarūpəmsamarupək saṅ viku, sama samādhinira, rūpam pinakarūpanirapinakarusanira, pinakabrataniraIt seems that some text has been lost in front of pinakabratanira. In particular, one would expect something like ikā ta kabeh, or an equivalent formula. Revise this in view of TL's explanation., prajābandhuprajavandaprajavandaThe term vandhu appears occasionally in Sanskritized compounds or collocations in Old Javanese texts such as Deśavarṇana (18.6b, vandhuvarga; 31.2b vandhu haji), but rather in its meaning of relation, family than friend. The emendation nonetheless seems preferable to the reading -bandha. ta sira, masih riṅ sarvajanma, ṅuniveh kahayvaknaniṅ rāt kabeh, dadyaniṅ tahun, laṇḍuṅaniṅ udanudun, karuhun kadīrghāyuṣakna śrī mahārāja, sakulavarganira, putrapautrāṅśanira, nahan karakṣaniṅ bhuvana de saṅ paṇḍita,

Distinct bodies of legal precepts and the autonomy of the R̥ṣiśāsana

mataṅnyanmantaṅnyanmantaṅṅan hana rājaśāsana, inajarakən rahyaṅta i məḍaṅmbaṅ, ampu saṅ siddhapaṇḍita, lvirnya, hana dharmaśāsana, hana rājaśāsana, hana devaśāsana, hana r̥ṣiśāsana, //

dharmaśāsana ṅaranya, śāsananiṅ patih, vahuta, kalaṅ, gusti, vinəkas, tuha banva, baṇigrāma, baṇigrāmi, juru baṇigrāmi, puhavaṅmpu havaṁ, dharmaśāsana ṅaranya //

rājaśāsana ṅaranya, śāsana saṅ prabhu, sirāmrayatnasira prayatna irikaṅ yuddha, sārasamuccaya, manu-hāgama-mānavamanuhagamanavamanusasana, manuraga, manava, atītānāgata-vartamāna, rājaśāsana ṅaranika //

devasadevaśāsana ṅaranya, śāśana saṅ saugata, māheśvaramaheśvara, mahābrāhmaṇa, salvirniṅ samayi, putraka, sādhaka, pitāmaha, bhaṭāra parameśvaramaheśvara , salvir ḍaṅ hyaṅ saliṅsiṅan, vulusan, tigaṅ rāt, raja, jambi, air bulaṅ, air asihair asi, maṅulihi, taji, kamūlan, parhyaṅanpāryaṅan, devaśāsana ṅaranikā //

r̥ṣisar̥ṣiśāsana ṅaranya, śāsana saṅ paṇḍita, yogīśvara, svatantra, adr̥vyadr̥vya lpaslḍasdərlaslphas, tan kəna riṅ rājasva, deniṅ śāsana saṅ prabhu ikā, apan saṅ paṇḍita pramāṇa irikaṅ patapan, sira vaśa-vaśitva ry alasyar alasnya, gunuṅ kəṇḍəṅnya, ṅkā ta deśa saṅ paṇḍita, tan ulah-ulahən ta saṅ paṇḍita, deniṅ rāt kabeh, karuhun saṅ prabhu, ya tatan kəneṅ rājaśāsana ṅaranyaIt seems likely that the text is incomplete here. Restore: rājaśāsana, r̥ṣiśāsana ṅaranya.,

brāhmaṇahrahma:ṇa:, kṣatriya, vaiśya, śūdra, sira ta sinaṅguh caturjanma ṅaranya, acaṅkrama pvataEmending to pva in this subordinate clause allows to reconstruct a ta - pva correlation, with the particle ta in the principal clause that follows (tan parabyāpāra ta sira). Oftentimes in Balinese manuscripts particles ta and pva appear to be used interchangeably, with the result that ta may well occur where one would expect pva, as it seems to be the case here. sira riṅ patapan, ry asthānayar stanayyasthana saṅ paṇḍita, tan parabyāpārātaḥ sira, salvirniṅ tinanəmnira riṅ patapanira, kadyaṅganiṅ pucaṅ sərəh, nyūsərəhnya, tal, hano, pisaṅ, talə̄stalis, uvi, təbu, saprakāra, ṅuniveh taṅ bañakbaba:k, itik, ayam, manuk iṅ kuruṅan, vəḍus, sapi, kbo, saprakāra riṅ patapanira, tan parabyāpārapatabvā parahata sira, salvirniṅ kavvaṅanira, taṇḍa rakryan, paməgət, mantri, hulun haji, tan parabyāpāra tapva i sira,

Privileges: ownership of controlled types of property

muvah vənaṅ sirāpaṭāraṇaa:patharaṇaThe normalized spelling follows OJED, although the epigraphical record shows a preponderance for spelling pataraṇa with dental t and short a. kuniṅkunəṁ, asurāga kuniṅasaraga kunəṁ , apayuṅ joṅ kuniṅsaprakara apayuṅ kuniṅ, saprakāra, arəgaṅa, acuriṅa, muvah yadyapin sira katəkana patimati riṅ patapan, salviraniṅ kavvaṅanira, lvirnya, taṇḍa rakryan, paməgət, hulun aji, mantri, rājaputra, rājaputrī, ṅuniveh taṅ sarvajanma, mambaṅ, havaṅ, *parasiparaṣiThis ethnonym is rare but not absent from Old Javanese inscriptions. Damais (758) records four occurrences in Old Javanese inscriptions, and one in an Old Sundanese manuscript (459). It also appears in the Dharma Pātañjala (210.1), within a list of foreigners travelling overseas to Java. In this last text, it is also juxtaposed with uñjəman, a term which denotes another category of Persians (perhaps non-Zoroastrians?)., uñjəman, *karṣakarṣmakasar·, *juhut, *bahijənThis series of three terms are not listed in OJED and probably warrant emendation. Possible lessons are kutak, kuruṅ, kliṅ, judi, jalir, pabəsar, all terms appearing among lists of foreigners in inscriptions from the 9th to the 15th century., tumutuṅtumut taṅSee OJED mututuṅ? janma *savūk-savūk, *hiṇḍavanhiṅḍavan, mumuhan, sulap, timur, marivuṅparivnaṅ, pujut, jəṅgi, boṇḍan, aluṅ, kəmir, kəḍi, valyan, saprakāraniṅ janmanya, katəkana patimati riṅ patapan, savinavanya muvah ri hananiṅ grāmahana nigrama, kaniṣṭhamadhyamottama, umuṅsir i həbnira riṅ patapan, lvirnya, apaṇḍe vsi, apaṇḍe mās, salviraniṅ apaṇḍe, ṅuniveh samagrig asambevarasamagrigəasambeharasamagrigə sambehara, avalijāvukirana ukir, adagaṅAdaṅ amalantən,

vnaṅ sirāhulunaahulu pujut, boṇḍan, kəmir, salviraniṅ sakeṅ sabraṅ, ṅuniveh añjamahaṅuniheñjamaha rare kavula tan sikaranənsvikaranənpikaranən, saṅ maṅanti riṅ patapan, ṅuniveh sabhūṣaṇānira, omahaumahCharters from the Kediri period often have momaha. pañca-bale, anusuna palaṅkaḍalaṅkaphalaṅka binubut, ajoṅajənva kuniṅ, hapayuṅ putih pinagut lavan vuluṅ, apattharaṇaApataraṇaapatarana vuluṅ kuniṅ, tan prativādhaka*pratipaṅvadakaThe intended meaning could alternatively have been prativādaka, 'refusing, contradicting'. saṅ prabhu irikā, maṅkana rasa pavəkas saṅ siddha mahāpuruṣa //

Tax exemptions

kelu ləpasikā, saṅ paṇḍitapiṇḍita pramāṇa irikā, tanngan byāpāra hata ikaṅirikaṅ rāt kabeh, karuhun saṅ prabhu, ya tatan kəna riṅ rājaśāsana ṅaranya, apan saṅ paṇḍita vəkasniṅ janma, sirāgavea:gaveḥ paraniṅ kaniṣṭhamadhyamottama, luməpasakna pāpanikaṅ sarvajanma, tumut taṅ maṅilala dr̥vya haji, vulu-vuluvulu magəṅ aḍmit, paṅuraṅ, kriṅpaṅaraṁ kriṁ, paranakanparanak·parakanBut see KBW for pranak, perhaps a Balinese specificity or evolution?, *para prah, vadihaty akudurvadihatya, akudurSee examples in inscriptions of Kediri., sakvehsakeḥ saṅ makəmit vatəs, tan tama riṅ saṅ paṇḍita, limuslimas galuh, paṅaruhan, manigapaniga, vuṅkal tajəm, manimpiki, vuṅkal umalaṅ, makmitanpakəmitan sipat vilutviluk, paṅunəṅan, suṅgiṅ, rakadutragadut, sukun, ma rvaṁmaṅrvaSee parallel expression in Klungkung inscription C (994 Śaka), lines 3-4: tahilaknanya i sira saṅ admak ākmitanāpigajihe rara aṅkən jyaiṣṭa matlu maṅrvaṅ tahun,. tuhan, avitaAvvitaA similar spelling is used for all instances of this word in this paragraph. Ms. LB is the only witness that gives the spelling avita., ma ka 1ba:, aṅuñjal rvaṅ viji, avita, maha ka 1ba, apadāti rvaṅ sikisisi, avita, ma sū 15ha su barūtūr·mā su, baur, amutər AAmutər rvaṅ lumpaṅ, avita, ma sū 15ma su batūr·ma su tur·,

kapva tika kabehtana:na kabehana , tan knana paṅgaṅsal, mvaṅ paṅdvapaṅdvo mās, apan pamahayva kapūjānkapūjā, mvaṅ dr̥vya hyaṅdr̥vyatya paknanya de mpuṅkv iṅ kaśaivan, *yathanyan svasthaṅ bhūvana, karuhun kasvasthadīrghāyurārogyana:rogya: saṅ prabhu, sakulasantānanira, maṅkana don saṅ hyaṅ ājñā haji śaivāśāsana, inanugrahakən i sirāmpu riṅ kaśaivan, katəguhaknakakatəguhakna mpuṅku *yathanyanyatanyanyavanian paripūrṇa pāduka śrī mahārāja,

The hermits' right to take wives

muvah ri vnaṅanvnaṅavvaṅ mpuṅku riṅ kaśaivan marabya ḍayaṅcayaṅ, bikaṅ, havaṅ, mambaṅ, jəṅgi, ri sḍəṅanyan tikla vsinya, ṅuniveh boṇḍan, *klente, meñco, tarahan, kliṅkniṁ, paraśiparaśaparavanGive parallel passage: Siksa Kandaṅ?, tañjuṅpuratañjamurahuñjuṅpura, buvunbuhunThe fact that akṣaras va and ha are more or less interchangeable in Old Javanese explains the existence of such variant readings. However, the toponym Buvun has traditionally been edited following this spelling, as in Bujangga Manik and DV (17.5d). It also appears in Siksa Kandaṅ Karəsian () and Sevaka Darma. Buhun appears in Kuñjarakarṇa., pujut, ityevamādi, salvirniṅ sarvajanma, pakahulunənmakahulunənmakatulunən denira mpuṅku riṅ kaśaivan, tan pakanimittaṅ vījavijavijan, ndandon yan bhasmāṅkurakammagura sira, tan sikaransvikaran ta sira, de saṅ paməgat air haji , mvaṅ samgatsaṅ məgatsambat huñjəman,

Property of cattle and crops; use of animals for ritual purposes

vnaṅa ta sira masapy āləmbusapya ləmbu sādhananira sumiddhakən kapūjān, vnaṅa ta sirādvala ulihnirānanəm-nanəmThis is perhaps synonym to katanəman?, kunaṅ yan mati kaṅ ləmbu, saṅaskāran rumuhun, kaməna pəṇḍəmənməṇḍəmən, kadəganakadi gana denira paḍa bhujaṅga rva lavan təlu, mvaṅ rāma ri paṅasthānanira, tan sikaranənvikara ta sira de samgat air haji, mvaṅ samgat huñjəman,

muvahmavaḥ ri vnaṅanirāmūjākna karuṅ, ulā sava, asu sör, baḍavaṅ, burvanbarvan mati riṅ ālas alapənira, mvaṅ taluvah, vəḍus padu, tan sikaransikaranvikaran ta sira de samgat sinagiha, ṅuniveh samgat salvitsalvit mvaṅ paṅasthānan saṅ hyaṅ kapūjān,

Immunity from inspectors of the royal revenue

mvaṅ tan kna riṅ vulu-vulu magəṅ aḍəmit, sakeṅsakeFor a similar idea that this tasks are carried out sake śrī maharaja, see Sima Anglayang 14r6. pāduka śrī mahārāja, lvirnya, miśra, para miśra, paṅuraṅ, kriṅ, manimpikimanimpitimanəmpikiminimpiki, paranakanparanak·, limus galuh, təpuṅ kavuṅ, limbaṅ kavah, maṅhuri, sinagihasenagihasebhagiha, pavəlaṅ-vəlaṅ, palamak, paṅgare, pamaṇikanpamanikanpamalikan, *pavakarma, pabərəkisShould one emend pabr̥si? However, that element already stands at the end of this list - actually the subsequent list but not this one precisely, revise? Instead of introducing redundancy, one could retain the lectio difficilior pabərəkis. The verb berekis is not unattested, as its active form ambərəkis appears in the Adhigama (61.19)., kala pituṅ, pakalaṅkaṅ, salyutkulyut·, taṅkil, trəpan, avur, paṅaruhan, tapa hajikapa haji, air haji, vatu tajəm, suṅka, dhūra, malandaṅ, ləcaləvaləraWe emend although ləva seems to have existed in a number of inscriptions., aləb-ələb, vidu maṅiduṅ, taṅhirantaṅkiran·, samar paḍəm, sakvehniṅ maṅilāla dr̥vya haji vulu-vulu magə̄ṅ aḍəmit, saprakāra kabeh ya tika tan tāmatamtama ri sira mpuṅku riṅ kaśaivan, tka riṅ mpuṅku riṅ *panaivāsikan , sira ta kinonakən kayatnākna, de pāduka śrī mahārāja, saṅka ri gə̄ṅnyāmbək śrī mahārāja, ikā təguhakna saṅ hyaṅ śaivaśāsana, an prasiddha rudradāsaruddhadaśa śrī mahārāja,

ri səḍaṅnyan hana, havaṅ, mambaṅ, ḍayaṅ, bikaṅnikaṅ, jəṅgi, parasi, kliṅ, meñco, pujut, *klente, boṇḍan, tarahan tañjuṅpuratuñjuṅpura, baṇyāgabanyagabaly agabanyaga in ms. B seems to be the better reading here. Sea-merchants (baṇyāga) occur in Old Javanese inscriptions, including in the reign of Airlangga (Kamalagyan l. 13, Baru l. 26) and seem to have been a prominent group of foreigners at the Javanese courts. The occurrence of the term Bali aga, or Mountain Balinese, could be an interesting clue pointing to a period of redaction, at least of this portion of the text, in one of the lowland courts of post-Majapahit Bali (see Reuters 2002; Hauser-Schäublin 2004). However, one can also imagine that in the course of transmission, additional items could have been added to preexisting lists by subsequent compilers in order to update them. In such an eventuality, baly aga would not necessarily have formed part of the present list at the time of the first redaction of this text. Further, the variant reading banyaga could also suggest a different development: this reading could have been misunderstood by a Balinese scribe, who might have reinterpreted this term in light of the sociological reality of his day. See also phenomenon of retroflex ṇa being read as la., kəḍikli, valyanvalya, hulun haji, siṅgahsinaṅguḥ, mabr̥simabvasimabvehsi, vatək ri jro, avuluṅ-vuluṅ, baṇigrāma baṇigrāmi, səḍaṅanyan paṅhinəpa riṅ kabhujaṅgan, katkanakatəka ta ya lara, matya ta ya ṅkā riṅ kabhujaṅgan, salahalah matya kunaṅ, tan sikaranvikaran ata mpuṅku saṅ paṅinəpan,

Forbidden trees

maṅkanaṅ kayu laraṅan, kady aṅgāniṅ *pəyəh, naṅka, jati, kāṣṭhakaṣṭa, *puntaja, kayu ləmah, *maṅhrisIt would be tempting to emend maṅgis, which is more widely represented in kakavin literature, including alongside vulyan or naṅka (Sut 9.3, AVj 34.3; Kor 92), but manuscripts unanimously read maṅhris, which indeed is a very remarkable tree (Koompassia excelsa), most notably for its height. Perhaps see: ki h. II (H.) k.o. shrub or small tree (wood useful for charcoal; also called: ki hurung); see hui, simeut. , vulyan, mvaṅ sakvehniṅ kayu riṅ vatəs, pahomanapahoma, paṅktya, samiddha , sapakənanya denira mpuṅku, riṅ kamaheśvaran, tan sikaranvikaran ata sira de samgat manimpikimanimpiti, mvaṅ samgat makudur,

The possessions of the head of the community

mvaṅ riṅ sadr̥vyanira mpuṅkv iṅ kaśaivan, tka mpuṅku saṅ tamolah riṅ panaivāsikanpanevaśikan, saprakārani dr̥vyānira, makādi dr̥vyā hyaṅ, ahalən deniṅ duṣṭa, an halapənhulapən, tan təbusən sakatəmvanya, denira mpu riṅ kaśaivan, apan kunaṅ-kunaṅ atūtanut gunuṅ tatvaniṅ dr̥vyāniṅ kadi sira viku ,

muvah yan hana sukha-duhkha, mpuṅku riṅ kaśaivan tan kna riṅ lūdan tūtan, maṇḍi-halādi, sakvehnya kabeh, tan tamā rii sira mpuṅku riṅ kaśaivankaśevakan, apan dr̥vyāmadr̥vyā sira, ajinya nihanniha

// brahmacārībrahma:ribrahmanari gr̥hasthaś cagr̥hastha śrūya, vānaprastho yathākramātyathakramat·, trayāṇāñtraya:nañ ca gr̥hasthatvam, tasyatasyaṃtasiyam yad gaṇanāṅkitamgananaṅkitamgalhaṅkikam· // BndP_1.7.169: gṛhastho brahmacārī ca vānaprastho yatistathā grāmasthogrāmasjahgramastha:ḥgramasvah bhikṣukaḥbhakṣukaḥ kṣetre, yuktoyutam bhaikṣenabhikṣenabhikṣelaNote, once again the tendency for akṣara na to be misread as la. vartataḥpartavahpārvavaḥ, mr̥tomr̥taḥ bhikṣuḥ patan toyetoyeḥ, nr̥ponr̥pandr̥pan bhikṣum nabhikṣun nabhikṣuna doṣayet // na viṣam viṣambhaviṣa vviṣamity āhuḥahuḥ, devasvam viṣamdevasva vviṣamdevasvavmiṣam manyateabhyateA case of degemination of akṣara ma at word boundary for ms. B., iha loke viṣam anyat , deva-dr̥vyaṁdevan dr̥vya:n tadtam eva tu // Such subhāṣitas borrowed from the Dharmaśāstras and defining the property of Brahmins as the most terrible poison occur frequently in the minatory portions of Sanskrit charters from the Indian subcontinent. See for instance charters of the Eastern Calukyas, Western Gaṅgas. In the context of land grants, they insist that the king should never appropriate the property of Brahmins. There are many known variants, focusing around either brahma-svam or deva-svam. Some examples are enumerated in Sircar, Indian Epigraphy, p. 190, n. 98. I have not found any literary or epigraphic parallels for pādas c and d however. Baudh1.5.11.16-2cd VDh17.86 Br̥S46-47 PPaVI.33,45 Hbhv11.749

nahan ta saṅ hyaṅ āgama, marahakən yan deva-dr̥vyādr̥vyā svadr̥vyānira, mataṅnyan tan gəma-gəmahatah kumənakənta kumənakəntaṁ tumnakən· dr̥vyāniṅ kadi sira,

Relationship between the hermits and the laymen outside the monastic institution

nihan ta deyaniṅdeniṅ rāma ri paṅasthānanirapaṅasva:nanira mpuṅku riṅ kaśaivan, ri səḍaṅanyansḍaṅan hana svakāryāsoka:ryya:sakādyanira magə̄ṅ aḍmit, tan vidhinən āta sira svakāryānirasaka:ryya:nira, tan pintanātah sira salvirniṅ taḍah, salīlānira tahThe use of the pronominal suffix -nira is erroneous here and would require emending to the personal pronoun sira, unless we assume that the base form is not sira I but sira II. The latter has an active form anira (OJED s.v. sira II) which can be translated, albeit uncertainly, as to be together. , apan bhujaṅga sira, mvaṅ tan knaknanatah sira riṅ turun-turunturun-turunanBoth terms appear in epigraphical and literary sources. It is not clear whether these are two distinct types of taxes, or one single concept alternatively designated by two different terms. turun-turun seems to be more frequent in epigraphy (cf. Goris, van Stein Callenfels), so we tentatively edit accordingly. sarakut sagəm, sakupaṅ sātak, padəg-adəg, lakva-lakvan, tuṇḍan, durugan, hayvan, mvaṅ valagara, arabya-halakyānaknira, alapən āṅalapa, alapənn anaknira deniṅ vāhyā, mvaṅ anaknira tapvānkapva:n adīkṣā kunaṅ, arabya anaknira vāhyā, tan knana ta sira deniṅ rāma, mvaṅ tan knana laṅkah avu, arabyā vulañjar raṇḍa kunaṅ, yan pəjah lakinya, kaniṣṭhamadhyamottama, jalunya pjah, apan śaucasocaśobha tattvanira mpuṅku riṅ kaśaivan, maṅkana liṅ saṅ hyaṅ śaivaśāsana, katguhakna mpuṅku riṅ kaśaivan ri kramanira, yathānyan paripūrṇa sira,

Disposal of a hermit's possessions

samaṅkanamaṅka yan hana viku pjahvikvar tah anapatyaanamatya, ana pva dr̥vyānira salviranya, mvaṅ saṅgvananira saṅ viku pəjah anapatyaanamatya, yan riṅ grāma, riṅ sīma, riṅ pəkən, thāniva:ni sumbul kunaṅ, kakalaṅan, kamūlan, kalagyān, parhyaṅan, kuṭi patapan, ṅuniveh yan hana gurukulavāsi, sira saṅ guru atah pramāṇa, umalapa dr̥vyā saṅ viku pəjah anapatyamatya, tan salah paranātahparanataḥparanataSee below, at the end of this section, the same expression salah parana. mvaṅ tan parabyāpāra de taṇḍa rakryan makabehan, mvaṅ nāyaka, partayamartaya, apiṅhe, mavaju, punta, rāma, vinəkas, gusti, paṅjurvanpañjurvanpanjarvan, hulu vrās, atur tali, ser, pakənanya, pūjākna i saṅ hyaṅ śivāgni, mvaṅ ri kevyənika saṅ viku pəjah anapatyaanamatya, maṅkana pakənanikaṅ dr̥vyā denira saṅ guru, tan alapənira juga,

kunaṅ yanya tan hana saṅ guru, guruputra, jyeṣṭhaputra, ḍəṅən sanak, ṅuniveh svavarganira riṅ dharma, umalapa sadr̥vyānira, umarpaṇākənaumārpanakənaumalapanakna ya ri bhaṭāri, mvaṅ ri saṅ hyaṅ śivāgni, lāvan māveha tarpaṇa ri saṅ viku pəjah anapatyaanamatya, tan salah parana mvaṅ tan alapən juga, ajinya nihan:

// svaryātasyasva:ryyatasya hiti svadr̥vyamsoḥ dr̥vyaṁ*, yat kiñ cit pustakādikampustaka:ḍikam·pustakaditam, tadtattat· ta gurorguruḥ vaśam āpannamvasam apanamva:śahapannaṁ*va:śahar̥pannaṁ*, bahnayebha:nahyabanahya dātum arhatiaḥhatiahati // MatPCP_10.76-10.77: svaśiṣyakas tu yad dravyaṁ yat kiṁ cit pustakādikam tad guror vaśam āpannam anyebhyo dātum arhati . // guror abhāvātana:vatanata tad bhāgaiḥad na:gaiḥ, tribhiḥ kāryaṁ mahātmabhiḥ, devadevadedevavasvabhāgo 'nyaḥśrubha:go nya, dvitīyaś cāpydvitiyaśa:py athāgnayeada:gnayet· // MatPCP_10.77-10.78: guror abhāvāt tadbhāvabhāvāc chāstrāṇi kārayet mahad dhi devadevāya dvitīyaṁ cāpy athāgnaye . bhojanaṁ piNote the use of the irregular form bhojanaṁ pi. For the use of pi instead of api following an anusvāra in Buddhist Hybrid Sanskrit, see Schoterman 1978 with reference to Edgerton 1953. An alternative could be to emend bhojane 'pi tr̥tīyaḥ syāt. tr̥tīyasya, niḥsvaḥnisva syād athavā yatiḥ, tanmātraṁtanmakram yasya tan nāsti, tatna tasmai sampradīyatesampradippate // MatPCP_10.78-10.79: bhājanādi tr̥tīyaṁ tu nisve syād athavā yadi tanmātraṁ yasya tan nāsti tat tasya tu pradāpayet svāryagurur dravyaṁ mahatsva:ryya: guruḥ dr̥vyam mahat·Explain that the Skt text as edited by Bhatt is in all probability the original reading. Loss of tasya would have led to some rearrangments in the text as transmitted to us in Balinese mss., notably svaryā to svārya, guror to gurur, and insertion of mahat to regain 8 syllables, altough this stopgap does not yield an acceptable cadence., devāya vinivedayetviniveśayet, kartavyaṁtartavyaṁ*tarttavyaṁ* hi vibhosvinos tena, prāsādādikampra:sadatikam ādarātatarot·ukarot // MatPCP_10.79-10.80: svaryātasya guror dravyaṁ devāya vinivedayet kartavyaṁ ca vibhos tena prāsādādikam ādarāt pustakānāṁpastikaṁ*nipastikanam yathā-jyeṣṭha,yathājyeṣṭaḥyatajiyestahyatājyeṣṭi-krameṇa paripālanam, kartavyam abhiyuktaisvya:turyyat· haṣṭiyuktestyatūryyat· hastiyuktesviyakuryat· baktiyuktais tu, śiṣyairśiṣyaḥsisiyah nyāyenabhyayaśrunyayaśruniyayasca sarvadā // 0 // MatPCP_10.80-10.81: pustakānāṁ yathā-jyeṣṭha-krameṇa paripālanam kartavyam abhiyuktais tu śiṣyair nyāyena sarvadā

nāhan tāji bvat saṅ hyaṅ mataṅga, nihan ajinya ri saṅ hyaṅ vāthulabakulabarkulaThe Vāthula seems to be another designation of the Āgneyatantra, one of the twenty-eight "principal" Siddhāntatantras which has no surviving work associated with it. However, a good number of upabhedas, including several recensions of the Kālottara, present themselves as redactions of the Āgneya/Vāthula (xlv-xlvi, xxiii-xxv).

// 0 // yatīnāṁyatana:ṁ putra yad dravyaṁ, yat kiñ cit pustakādikampustakaḍikaṁ*, grāmyebhyasśra:mobhyaḥgramobiyah tanta na dātavyaṁdataviyamda:kavyaṁ, gurūtsedhoguruḥ cchadaguruceda ‘bhidhīyatevididyatevidhidyute //

maṅkana liṅ saṅ hyaṅ āgama, sira ta kinonakən śrī mahārāja kayatnakna mpuṅku riṅ kaśaivan makabehan, təka ri mpuṅku tamolah riṅ panaivāsikanpanevaśikan, saṅkā ri gə̄ṅnyry agəṅryy a:{*}gə:ṁnyyy agə:ṁnyOr would saṅkā ry agə̄ṅny ārəmbha be grammatically acceptable? ārəmbha mahārāja manu ri mpuṅku riṅ kaśaivan,

Religious service of the ascetics

kunaṅ pva deya mpuṅku, hayva tan atutur i sabratanira sovaṅ-sovaṅ, mvaṅ kārya-cāranira, agələm ataana sirāmūjā ri bhaṭārari pada bhaṭāra sāri-sāri, *sāttvikāṅuṅsiāləṅkipa gurūpadeśa, tan gavayakna *grāmyakarma, tan ananiṅ analavaha, kevalya saṅ hyaṅ kabhujaṅgan juga gəgə̄nəniragəgəṁnənira, yathānyan mapagəha suśāstranirāsuśa:ntranira: ry avaknira,

muvah piṅsorny ājñā śrī mahārāja, ri sḍaṅ ampuṅku ri kaśaivan, gumavayakən ikā pūjā-bali-karma, ṅuniveh ikaṅ yajñahoma, ghr̥tatilāhutitilahoti , divārātri riṅ rahina vəṅi, makaphala laṇḍuṅaniṅ hudan, dādyaniṅ tahun, svasthāniṅ rāt, karuhun jaya-dirghāyur-ārogyā pāduka śrī mahārāja sakula-santānanira, muvah sampunEmend sampūrṇa? meṅət pāduka śrī mahārāja an parasparopasarpaṇaparasparopasanapa:na, kramanira mvaṅ saṅ viku,

More tax exemptions

nāhan ta gatinyan mapagəh kasuśāstrankasuśa:ntran· saṅ viku mvaṅ mpuṅku riṅ kaśaivan makabehan, mvaṅ kadeyaknapadeyaknaCf. Ślokāntara, kunaṅ kadeyakna de saṅ sādhujana kabeh, and Airlangga inscriptions (kadeyakna taṇḍa rakryān). saṅ ser, riṅ səḍaṅ ampuṅku ri kaśaivan, makāvə̄rpakāvə̄r iṅ kāryāhayu, riṅ upadeśapaṅupadeśa, ṅuniveh ri svadeśanira, kadyaṅgāniṅ vimāna, *paliddhapaliḍuraThis term appears in lists of furnitures in the inscriptions dating from or containing material from the time of Mpu Sindok, viz. Vatukura I (5r4, bhaṇḍa kaṇḍi paliḍva) and Paradah II (ta(92)syan lid-lid tlu sanek paliddha), as well as in kakavin poetry (cf. Sumanasāntaka 115.2d, Bhomāntaka). OJED offers s.v. paliḍa a kind of vessel or container for food?, maṇḍi-maṇḍiṣaṇḍi-ṣaṇḍisaṇḍi-saṇḍi, bvat hyaṅ, brisadibrisaḍa, *tiləm-tiləm, salvirniṅ gave magə̄ṅ, umah-umahan, aləhakna sarvavarṇa , tan svīkāraṇāvikaranatah deniṅ *paṅunəṅanmaṅuniṅan·maṅunəṅan·, mvaṅ saməgatmvaṅ məgatmvi sambat·The paṅunəṅan and the suṅgiṅ are two categories of functionaries which often appear side by side in lists of maṅilala dr̥vya haji. See Pūrvādhigama and Trihuvana. suṅgiṅ, apan saṅ mūlasamūlakāryātah pintana *lvir-lvir, hayva mpuṅku saṅ pinakavikusinakaviku pinintan *lvir-lvir, apan gave i jəro ṅaranikā, maṅkanā deyanika saṅ citrakāracitraṁka:ra, səḍaṅ ampuṅku riṅ kaśaivan, pātrakāsihana gavaya vimāna, paliddhapaliḍuraSee supra note X., paṅhavvan, palaṅka, salvirniṅ A rather long passage seems to be missing here. The preceding objects appear in epigraphy in lists of ornaments which the beneficiary of grants are allowed to display, so one would expect a term for a general category of objects to follow after salvirniṅ. hyaṅ r̥ṣiśāsana, katəguhakna de saṅ aneṅ āśramanira sovaṅ-sovaṅ, ṅuniveh katəmvaniṅ strī laraṅan, tan dayan ata saṅ r̥ṣi, siṅ mara riṅmasiṁ patapan, kadyaṅganiṅ caturjanma, brāhmaṇa, kṣatriya, vaiśya, śūdra, macaṅkramāta riṅ patapan, amava sabhūṣaṇanya , sakavava ri patapan atah, pramāṇa sabhūṣaṇanya, kavāva riṅ patapan, tan kilalanən de saṅ ratu, tan kavāva riṅ rāma, tan ucapən deniṅ śūdra, ṅuniveh sabanvasaṁ banva uṅgvānira, salinaraṅanvalilaraṅan· saṅ prabhu macaṅkramāta ... saṅ prabhu The reading of , jumping directly from śūdra to salviranya, seems equally satisfactory. , salviranya, sakāvakanya, sarūpanya, tan kəna riṅ rājaśikṣa, ṅuniveh patih vahuta, nayaka, partayama:rthayamorthaya, rāmara:pa, tan pratyupakaraṇātahpratyumakaraṇataḥ, i sira mpu riṅ patapan, ṅuniveh ikaṅ sāmānya-janma kabeh, sakāṅkussakaṅkup deniṅ sayavadvīpamaṇḍala,

tan paṅavun-avuna, tan panisik-nisikapanik-nisika, tan muṅil-muṅila, tan panahi-tikusapahitikusa, tan paguṇa-doṣapaṅguṇa-doṣa sirāmpuArampu ri patapan, tan kəna sira riṅ ivak hyaṅivak i hyaṁ, apan ya sakahananira juga, kṣetra svatantra, tan paṅekadeśa kavənaṅnira, tan pahiṅan kaliṅanya yan iṅ paradeśa sakabalanya-balanya, sakasīmanya-sīmanya, sakadharmanya-dharmanya, nitya laṅgəṅa jugakṣetra...jugaEmend sakabala-balanya, etc.? kavənaṅnira mpu riṅ patapan, apan uvus kr̥tānugrahaniraOr emend kr̥tānugraha sira? See other examples in Agastyaparva where we have -nira instead of expected sira. denira rahyaṅta saṅ apūrbvacakra riṅri mḍaṅ, tlas karuhun ikaṅ saṅaskāranira ri saṅ hyaṅ śivopakaraṇa, brata, tapatama, samādhi, i kaləpasaniṅ pāpanikaṅpa:ma sarva-janma mānuṣa kabeh,

Curse section

kunaṅ yan hana humambaha ikaṅ *kinohutakənira rahyaṅta kaṇḍyavan, vastu laṅghyana rilaṅghyanara ājñā pāduka rahyaṅta ika, salviraniṅ jagat-upadrava təmahanya.

indah ta kita kamuṅ hyaṅ pañcamahābhūta, kuśika, garga, metri, kuruṣya, pātañjalapratañjalapatañcala, sikəp bvaṅakən iṅ ākāśa, səmpal sulambitakənpulambitakən· sarvasarvasarvasandhiny avaknya, riṅ bhūta kabeh, yan pareṅ alas dmakən iṅ macan, sahutən iṅ ulā magə̄ṅiṁ lama:gəṁ, paṅanən deniṅ rākṣasa, yan mariṅ təgal sambərən iṅ gəlap tan pahudan, sahutən iṅ ḍəṅən, paṅanən deniṅ vvil si pamuṅvansapamuṅvan·Compare with four inscriptions of Sindok's time: Alasantan (plate 4, l. 6: sampalann iṁ rākṣasa paṅananniṁ vvīl· si pamuṅvan·), Linggasuntan (face C, l. 36-37: sampallan dening rakṣasā paṅananniṁ vuṅgal si pamuṅvan), Kampak (face C, l. 13: sampalann iṁ rākṣasa, paṅanann iṁ vuIl si pamuṅuAn), and Paradah I (2b11: paṅananniṁ vuIl· si pamuṅuAn)., yan mariṅ tasik labuhakneṅ samudra, yan mareṅ lvah labuhakən iṅləbvakəniṁ ravuhan, alapən de hyaṅ daləm air, cakəpən iṅ vuhaya, saṅhapən iṅ tuvirankuviran·, yan iṅ havan hanaṇḍuṅa ruyuṅ āvuk, praṅən iṅ abət , patyanamatyana deniṅ amūk, *śaṅkuhənsaṅkuhənThere is no verbal form in the entry s.v. śanku 1 (a particular kind of weapon). The passive irrealis form used here is spelled with an h, which serves to bridge the hiatus between base and suffix -ən. iṅ curik, yan lumaku riṅ vṅi tvəkən iṅ maliṅmali, sahutən deniṅ ulā biṣa,

saparananyānəmva pāpasasarana:nya:n mapa:pasaparananyannəmva papasasarakanyan mapa:pa, sapolahnyānəmvasapolahnyanḍa duhkha, anəmvahanḍa sarva-roga, busuṅa, vuḍugahuḍugavuduga, tan pānaka, bisuhabiḍuha, tuliha, lumpuhalumpuha, tuliha, piṅsaptavimba pātaka, piṅsaptāṅjanmapiṅsaptanjanmapiṁsaptaṅtanma amaṅgiha roga sadakāla, təka riṅ atra-paratraatrapatra, tan panəmuhenakpanəmu inakpanəmu hinik· janmanya, maṅkana tinəmunikaṅ vvaṅ laṅghanāṅruddhā ājñā pāduka rahyaṅta saṅ pūrbvacakra riṅ məḍaṅ, yan caturjanma aṅruddhā dharma, astu ləburāvu təmahanya.