hana brata mijil sakiṅ parahupan parahu, pan yoga yuga bhaṭāra guru, kayatnakәna de saṅ sa śevaka dharma, marapvan kapaṅgih kasiddhanya vruh adyatmika kajatmikanya , saṅ sa mahyun mayyun mahyan umoktakәna janma, kady aṅganiṅ aḍaṅ esuk, esuk amaṅan, avan aḍaṅ avan amaṅan, vәṅi aḍaṅ vәṅi amaṅan.

hana brata śakti guṅ gu śīrṣasatya śirna satya mahāpavitra, salavas savlas lek pakṣa hәniṅa, ya ta sinaṅgaha singuha tapa ṅaranya, amaṅun ayu, gavayakәna, taṅ kaśāntikan.

śravaṇa sravana śrathaṇa , tan pamaṅana sarva buṅkah, phalanya, lәkən kaśaktin kasatin , tan rәṅka, mara bhaṭāra śrī vvadi roma.

bhādravada bhādravada badra bhadravaddha , tan pamaṅana sapi sasapi , phalanya tan kataman sasab, bhaṭāra dhana sira nurun.

asuji, tan pamaṅana bavi, phalanya tan kataman gәriṅ śri gri tәmən, tәhәr tagər lituhayu, bhaṭāra padma mandəl iṅ śarīra.

kārrtika, tan pamaṅana roṇḍon rodhon , phalanya vrәddhi vvaddhi satapak taṅan, bhaṭāra dameṅ dara mandəl iṅ śarīra.

mārgaśira, mārgaśira (= mārgaśīrṣa) maṙgga tan paluluṅan, aja ṅinəp adoh aparәk, phalanya sugih rare ri pavvaṅan pavaṅan padaṅan , bhaṭāra ṣepa mandəl iṅ śarīra.

poṣya, tan pāmәṅi rare, phalanya kedhәp dinulur kedhiph dinulur deniṅ anak, bhaṭāra vanu vana mandəl iṅ śarīra.

māgha maṅga , sira pañca , tan pamaṅana camah, salvirani camah canaḥ , phalanya vruha sahanani saṅgaṅani jagat, bhaṭāra suvindha mandhəl madәl iṅ śarīra.

phālguna, tan pamaṅana suku pat, phalanya sugih vәnaṅ vәnaṅ, bhaṭāra humava lac. mandəl iṅ śarīra.

cetra (=caitra) cetraka cacatraka , tan pamaṅana asu, phalanya abәcik tan pahyas payas , bhaṭāra viṣṇu vignu visnu mandəl iṅ śarīra.

veśaka, tan panәṅa laṅit, phalanya katәmu kaṅ ka pinalaku pinaku bhaṭāra duswaddhana duswaddhana dusdana mandəl iṅ iṁ i śarīra.

jyeṣṭha (=jyaiṣṭha) riṁ śukra ri sukra , tan pamaṅana sata, phalanya phalanya kedhəp aṅucap ṅucap , bhaṭāra vikrama, mandəl iṅ sarira.

aṣādha citta cətta , tan paturu lavan istri, tan panuku panuka , bhaṭāra manatas mandəl iṅ sarira.

hana brata amaṅan alalamak pattra, amuktipatra haranya, saṅ hyaṅ pakirṇna māndəl iṅ śarīra, phalanya yen pinaruputan, siddha hayuni vvaṅ pәjah tan pahavan kadga.

hana brata apatrāhāra haranya, amaṅan rondhon sari sari, saṅ hyaṅ iśvara devatanya, phalanya mulih mariṅ mari svarga saṙgga bhaṭāra guru, sasarnya saṙsaṙnya mulih mariṅ mari bhaṭāra brahmā, bhaṭāra viṣṇu muvah.

hana brata akarvan patrāhāra ṅaranya haranya , pituṅ tahun samayanya, phalanya mulih mariṅ mari svarga svargga sargga saṅ sar hyaṅ iśvara, sasarnya ajanma riṅ juru basana, sugih hulun huhlun , labdha ri saṅ prabhu.

hana brata akaṇaka darvva deṙvva ṅaranya, amaṅana yamaṅana sәga kinuñit kinuṅit , tәluṅ tahun tahuna samayanya, phalanya mulih mariṅ lac. mari svarga saṅ hyaṅ mahādeva mahadeva madeva , sasarnya ajanma ri dham puhavaṅ sugih.

hana brata arakta haranya, amaṅana kәtan irәṅ, phalanya mulih mariṅ mari svarga bhaṭāra viṣṇu, sasarnya ajanma hañjama ri mantrī sugih.

hana brata ajavala ṅaranya, amaṅan java jali, sari-sari, phalanya mulih mariṅ mariṁ bhaṭāra iśvara hivvara , sasarnya sasanya ajanma ri viku vīku śakti brāhmaṇa seva sogata.

hana brata anәrәbuṅ hanrimbhu hanәr̥mbu haranya, salviraniṅ əbuṅ əmbu tan pinaṅan, satahun samanya, phalanya mulih mariṅ mari svarga saṅ hyaṅ rudra, sasarnya mulih mariṅ mari kadaṅ haji, kulaputra.

hana brata aṅasadha, anaṅkәn pūrṇamani aṣādha, amati āhāra tigaṅ aṣādha, phalanya Aphalanya mulih mariṅ svarga saṅ hyaṅ indra, sasarnya sasarna ajanma ri lituhayu lidhuhayu paripūrṇa, suka ri dәlaha dəllaḥhan dalahan , prajñan, sugih saṅkan rare.

hana brata aṅapitu, amatiāhāra amatihahara lac. tigaṅ kapitu, phalanya mulih mariṅ mari lac. svarga saṅ hyaṅ brahmā, sasarnya ajanma ri sugih saṅkan rare rarare lac. nәhər lituhayu paripūrṇa.

hana brata aṅalivon, olaha oliha tәluṅ kalivon tumpəke amatiāhāra amatihara , phalanya prih tәka, saṅ prih mās pirak tәka kveh.

hana brata akedusiṅ hakejaddusi ṅaranya, anaṅkən anakən pūrṇamani kasapuluh amatiāhāra amatihara , oliha tigaṅ kasapuluh, phalanya mulih mariṅ mari svarga saṅ hyaṅ iśvara, sasarnya ajanma ri viku śakti brahmāṇa seva sogata.

hana brata tan pāñale siṅ pañale sisi aṅaleyi si pinaṅan ṅuniveh salvirani solah bhāva, yeka brata sambә haranya, sambә haranya vīrya vәryya viṙṣva maśih magih , … deva maśih … siddha mantri mati , lituhayu paripūrṇa, sugih saṅkan rare.

hana brata adurlabha adurla ṅaranya, amaṅan jali skul, limaṅ lima lek samayanya, phalanya, mulih i svarga saṅ hyaṅ viṣnu, sasarnya ajanma ri viku bahu śiṣya sikṣya yikṣya .

hana brata aṅasaṅa, an aṅkən pūrṇama ni kasaṅa amatiāhāra matihara , oliha tigaṅ kasaṅa, phalanya mulih muli i iṁ svarga syagga sarga saṅ hyaṅ indra, sasarnya ajanma ri lituhayu lan prajñan pragñan sugih saṅkan rare.

hana brata aṅekapakṣa ṅaranya, amaṅan pisan sarahina, satahun samayanya, phalanya prih tәka, subhaga sumbaga śubhaga kita siddha sakaryyanta.

hana brata bhūmipatra haranya, amaṅan ajaṅ haja lәmah, satahun samayanya, phalanya kasambut kasambu de deni paṇḍita, imbuh lәmah, kadaṅ varga vragga akveh.

hana brata ṅinaṅ tan den valik, satahun samayanya, phalanya, cinavәtaniṅ istri, tan mandi kaṅ viṣya viyya .

hana brata tan paṅinum bañu yen huvus amaṅan, phalanya kesyan hesen sakaryanta sakәryyanta .

hana brata dhaṅ patra haranya, kamala kama patra gagaṅan tәka hivaknya hivakna , satahun satahuna samayanya phalanya sugih, kāma agəṅ ,lituhayu paripurṇna.

hana brata turu pisan tan aturu manih mannah yen huvus ataṅi , phalanya, tan kәnaniṅ akne gәriṅ agәriṁ .

hana brata aṅekāhāra aṅeka haranya, amaṅan hamaṅana sakәpəl sarahina, pituṅ ve samayanya, phalanya prih tәka meṅgal megaṅgal .

hana brata araditya haranyithya aharanyitya haranya, an aṅkәn hanakәn raditya amatiāhāra amatiāhāra amatihara , phalanya, avāk bajra, siddha mantri matri , jayeṅ hajayeṁ śatru.

hana brata tridhā trīdya haranya, piṅ pi tiga adus arahina vṅi sarahina, hadyus· vṅi , pituṅ lek samayanya , phalanya suka magə̄ṅ, vicakṣaṇa, prāgivāka tan pamaḍa pameda .

hana brata tan kәneṅ akne dyus tan kәneṅ lәṅa, tigaṅ lek samayanya, phalanya, kveh hakve vvaṅ rvaṁ asih asah .

hana brata trisamaya haranya, amaṅan oliha tigaṅ kәpәl sarahina, tәlu vәṅi ṣavәṅi śavṅi samayanya, phalanya mulih iṅ svarga saṅ hyaṅ viṣṇu, sasarnya ajanma ri lituhayu paripurṇa, sakiṅ saki kendran vicakṣaṇa.

hana brata tan pamaṅan buṅkah, avrәtibya haranya, saṅ hyaṅ viśeṣa, sira nandaṅ bhāva, phalanya, abәcik ulahe, kacakra tan paśatru, pustaka lәṅən lәṅin .

hana brata araka aṅkәn nakәn vulan, satahun samayanya, phalanya siddha sakaryyanta, lituhayu subhaga kita.

hana brata ṅupavāsa ṅupavasa ṅupvasa pituṅ vәṅi samayanya, phalanya siṅ si sakarәp katәkan, vīrya, lavan kinasihani hyaṅ.

hana brata ṅumbhakarṇa ṅaranya, aturu tan pālahan, nәhәr nag(ә)r aṅupavaśa, tәluṅ tahun samayanya, phalanya mulih iṅ i svarga sargga saṅ hyaṅ rudra, sasarnya, ajanma mantrī labda ri saṅ prabhu.

hana brata turu sumaṇdhah, tigaṅ tahun samayanya sumaṇdhah sumaṇdha suma_ _ _ _ _ _ _ _ _ _ lac. , phalanya labdhavara, mandi svara, anurāga kita ri sarva janma.

hana brata amaṅan roṇḍon ruṇdhon rodhon sarahup sinaṅga ri taṅan kiva kivah , vinoran kalapa tinunu, tan aimbuh vi _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ lac. salavasnya, amadma haranya ṅaranya , saṅ hyaṅ tampur i dhampurit rāt lac. sira nurun abrata brata , phalanya pamulu niṅ ni jariji pinakakuku, tәhәr hagər kinasihani rāt kita.

hana brata amaṅan tumpəṅ ivaknya hivvakna sarva śuci, tigaṅ vәṅi samayanya, akiryasadā akiryapada ṅaranya, hyaṅ iśvara hyaṅnya, phalanya phala enak ruṅunya ruṅonya ulvaniṅ aṅiduṅ.

hana brata aṅasva anasva ṅaranya, tan amaṅan skul iṅiṅ iṅi kevala skul kalavan uyah, uyah śatahun ṣamayanya kalavan tigaṅ lek, bhāṭārī rājalakṣmī hyaṅnya, aguṅ kasiddhanya, subhaga kita.

hana brata madhu maṇdha maṇdhu ṅaranya, amaṅan hamava hamaṅ kunir arәṅ, tumpeṅ sәganya, phalanya, yovana prajñan.

hana brata bhū harәṅ bhu har̥ṁ tabhu harәṅ haranya, yen amaṅan agugut uyah arәṅ rumuhun, tigaṅ tahun samayanya, bhāṭārī saṅgī hyaṅnya , phalanya mol amirәṅ perәṅ sapolahiṅ sapolahi jagat, subhaga kita.

hana bratālandhәp brata tandhəp brata ndhəp haranya, yan amaṅan agugut uyah rumuhun, bhaṭāra viṣnu hyaṅnya, pituṅ tahun samayanya, phalanya, kedhəp aṅucap kapintuhu, akeh keh asih avlas, deva masih iri irikiri kita.

hana brata añjalāntara hasaṅjalantara ṅaranya, tan pamaṅana vija kәla kela le , voh vohan tan matəṅ deniṅ apuy, anaṅkən anakәn taṅgaliṅ tagaliṁ tagali kasaṅa amvitana amitana , lakṣaṇakәna tigaṅ māsa kabeh asadha oliha ro vәṅi ri kaśa, tigaṅ tahun samayanya, phalanya kasiddhan kasadguṇan _ _ _ _ _ _ _ _ _n kaprajñan kapragñan , kavīryan kasubhagan kasumbhagan mas pirak yadyastun tәkaniṅ kamokṣan.

hana brata amūlāhāra Another possibility for this conjecture is amalasara because of the explanation of the text containing one eats palasara (Alyxia stellata). ṅaranya, amaṅan palasara, saṅ hyaṅ brahmā hyaṅnya saṁ hyaṁ brāhma hyaṁnya (saṁ hyaṁ brahma hyaṁnya) , phalanya, mulih iṅ svarga svagga sargga bhaṭāra guru, saṅ hyaṅ śivapada śivahpada , sasarnya ajanma ri viku śakti, sugih ri janmanya.

hana brata adhūma hadurmma handhuṙmma ṅaranya, phalanya mulih mariṅ mari svarga hyaṅ iśvara, sasarnya ajanma riṅ riṁ ri kulaputra.

hana brata alavar haranya, saṅ hyaṅ śaṅkara hyaṅnya yaṁnya , phalanya sasarnya ajanma ri lituhayu, prajñan kita.

hana brata amaṅan luṅgahi campaka anәrus bhasirus bharu pucuke pucukeh , saṅ hyaṅ śambhu masambha hyaṅnya, phalanya, mulih lihi iṅ svarga svaṙgga sargga bhaṭāra guru, mvaṅ ika bhaṭāra śiva śivah .

hana brata amaṅan jala (ja)la pucukiṅ alaṅ-alaṅ, tigaṅ lek samayanya, phalanya, siddha mantri avāk bajra, jayeṅ jaya śatru.

hana brata bra(ta) tan (ta)n paṅinum bañu yan maṅan tan kasәrәtan kasaratan , phalanya siṅ si sādhyanta prih tәka meṅgal, pituṅ pituṁ pitu tahun samayanya.

hana brata lәgaprāṇa haranya, yan amaṅan asaṇdhiṅ asaṇdhi dhuhuṅ, satahun ṣamayanya, lavan pituṅ pitu lek, saṅ hyaṅ rudra hyaṅnya, phalanya, akveh vvaṅ tumalaṅ jīva, akveh vәlas asih.

hana brata anūtakən vulan, yan taṅgal ta(ṅg)al pisan ṣakәpəl olihanta maṅan, lakṣanakәna imbuh himbu taṅgal rahina, makahiṅan maṅgkahiṅan purṇama, 14, palvaṅ palva śuddha kәpəlta, makahiṅan maṅkahiṅan maṅgahīṅan panilәman, tigaṅ tigaṁ tiga lek samayanya, saṅ hyaṅ indra devatanya, phalanya, prajñan viveka , siddha sakaryanta vruh agamәl aṅiduṅ.

hana brata keta ṅaranya, amaṅan sakәpəl sarahina, pituṅ vәṅi samayanya, phalanya phalana prih tәka.

hana brata amāndava ṅaranya, oliha limaṅ kәpəl sarahina, limaṅ lek samayanya, phalanya kasadguṇan kita kasambegan kasambhagan paripurṇa.

hana brata amaṅan pituṅ kәpəl sarahina, pataṅ lek samayanya, phalanya amrәddhyakən phalanya mr̥ddhyakən kita.

hana brata, tan kәneṅ kәne lәṅa, tigaṅ lek kle samayanya, phalanya, lituhayu paripurnṇa vicakṣaṇa, kinasihan iṅ rat.

hana brata tan paṅinaṅ, satahun ṣamayanya, phalanya, mebər rūpanya akveh ahyun hayun iri kita.

hana brata sada ṅaranya, yan amaṅan ve (ve) kəmbaṅ rumuhun, gәriṅ tahun samayanya, hyaṅ asmara hyaṅnya, phalanya akveh arәpiṅ kita.

hana brata mavidu mwida ṅaranya, tan amaṅan sәga vadhaṅ, pituṅ pitu lek samayanya, phalanya akeh ahyun i kita.

hana brata sabha ṅaranya, taṅgal tagal piṅ pi rva vlasiṅ vlasi kapitu, tan kәneṅ mәrәm yamum , phalanya, avāk bajra jayeṅ jaya 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.

hana brata amañca mañca mona , mona maṅan, mona nanapuh nanapun , mona bhasma, mona susur susar , mona ṅisiṅ,

mona maṅan, mona maṅan phalanya, kinaptiyan kinuptiṅan , viryavan viyyavan bahu siṣya sikṣya , dīrghāyuṣa, tigaṅ tahun samayanya, saṅ hyaṅ rudra hyaṅnya.

phalani phalanya mona nanapuh nanapu , kinasihaniṅ viku, saṅ prabhu prabha asih, lituhayu.

phalani mona bhasma mulih iṅ i svarga sargga bhaṭāra guru, sasarnya ajanma hajan _ ri viku bahu śiṣya sikṣa śikṣa .

phalani phalaniṅ mona susur lituhayu prajñan jñan jña(n) , bisa agamәl gamәl aṅiduṅ, moghāṅjanma moghaṅti janma .

phalani phalanyiṅ mona ṅisiṅ siddha prajñan prih pih tәka.

nihan kālanira hanakən nakən brata brataha adyusa hadyus jadyus , akuramasa, aśucya, aśuci asisiga asisig sahaśiṣiga , aririhana,

iti itih saṅ hyaṅ (hyaṅ) tattva brata, hayva vera cavuh bratanira, dharma rahasya rahayu tәmən,

iti itih tattva brata, samapta tәlas cinitra nicitra , i jəṅira saṅ hyaṅ pamrihan imbha āgneya ghneya , vuku, mara aguṅ, śaniscara, pa, dha.

post-colophon

There is an observance originating from the place of purificationThe 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. 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.The simile here conveys the message that one should act quickly in carrying out these observances in order for them to be effective.

There is the observance that is greatly powerful, whose head is truthThe 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, ‘’., greatly purifying, [to be carried out] during the bright half of the lunar month: that should be called ‘austerity’ 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)., which brings about auspiciousness. One should carry out control of the passions.

Śravaṇa (July-August): one should not eat any kinds of tubers. Its result is steadiness in strength,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. lack of arrogance.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.’ The Lord Śrī Vvadi Roma comes.

Bhādravada (August-September): one should not eat beef. Its result is not being affected by disease.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’. The Lord Dhana descends.

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.

Kārttika (October-november): one should not eat any leaves. Its result is abundance in (every) hand-print.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’. The Lord Dameṅ Dara is firmly established within the body.

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.

Posya (December-January): one should not spoil children. I translate rareas ‘children’, but the meaning could also be ‘child’. Its result is being trusted and obeyed by the children. The Lord Vanu is firmly established within the body.

Māgha (January-February): sira pañca 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. one should not eat unclean [food], any kind of unclean [food]. Its result is knowing about everything in the universe. 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). The Lord Suvindha is firmly established within the body. 

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.

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.

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.

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.

Āṣādha (June-August): one should neither sleep with his wife, nor buy [a woman in wedding] 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.. The Lord Manatas is firmly established within the body.

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. 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.

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.

There is the observance of eating leaves with a companion (akarvan pattrāhāra) ‘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.. 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, Both manuscripts read bhāṣana (probably by contamination with bhāṣa), which I have silently standardised to basana ‘clothes’ (from Sanskrit vasana). rich in servants, [and] successful with the king. 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.’

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.

There is the observance of the crimson (arakta): one should eat black glutinous riceThe black glutinous rice seeds have a blackish crimson colour.. Its result is reaching the heaven of the Lord Viṣṇu. [Alternatively, if] something goes wrong, one is reborn as a rich minister.

There is the observance of the millet grain (ajavala) 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).: 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.

There is the observance hanrimbhu/hanәr̥mbu (of the bamboo shoot?) 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.: 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.

There is the observance of twelfth month (Aṅaṣādha)Around June-August in the Gregorian calendar.: 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.

There is the observance of the seventh month (Aṅapitu) Around January-February in the Gregorian calendar.: 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.

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.

There is the observance of tenth month (akedusiṅ) 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.: 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. 

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 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?’. Sambә means the power of love (compassion). … deva maśih … 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. a successful minister, a perfectly beautiful person, and a rich person since childhood.

There is the observance that is difficult to achieve (adurlabha)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.: 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.

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.

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.

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.

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 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. . [Also,] the poison will not be effective [on him].

There is the observance of not drinking water after having eaten. Its result is that all your undertakings are fulfilled 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..

There is the observance of the copper-pot leaf (dhaṅ patra): a lotus 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. leaf including its stalk is [one’s] main dishLiterally ivak means ‘fish and (rarely) meat’ (OJED). In this context, I translate it as ‘a main dish’.. Its appointed duration is one year. [Its result] is being rich, having many pleasures, and being perfect in beauty.

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.

There is the observance of having one [measure of] food (aṅekāhāra) 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’.: one eats a handful of food per day. Its appointed duration is seven days. Its result is that the effort yields [fruit] quickly. 

There is the observance of Sunday (Araditya): 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. one performs fast on Sunday. Its results are an iron-bodyFor 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., [becoming] a successful minister, [and] winning over enemies.

There is the triple observance (tridhā):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. one takes a bath three times everyday.The expression rahina vәṅi(literally ‘day and night’) in Old Javanese means something along the lines of ‘everyday’ or ‘at all times’. Its appointed duration is seven months. Its results are great happiness, [and becoming] wise and judicious without comparison.

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].

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.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. 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.

There is the observance of not eating any tubers. It is called avrәtibya.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. The reverend Viśeṣa visits the state of mind [of the practitioner]. It results in being good in behaviour, being in power without enemiesThe 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’., [and having] a book as a mark of ornament 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..

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.

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.

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.

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.

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.

There is the observance of eating a rice cone (tumpәṅ) with any kind of pure meatIn the modern Balinese ritual context, the expression ivak sarva śuci also means any kind of pure meat, i.e., excluding pork.. 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.

There is the observance of acting like a dog (aṅasva):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). one does not eat fragrant rice,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’. 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. 

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.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.

There is the observance of the charcoal earth (Bhū Harәṅ): when one eats a pinch of salt and charcoal first [before eating].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). 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. 

There is the observance of the sharpness (landhәp): when one eats a pinch of salt first [before eating]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.. 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.

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 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..

There is the observance of eating roots (amulāhāra)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.: 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.

There is the observance of smoking [food] (adhūma).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). 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.

There is the observance of raw food (alavar) 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].’ . The deity is reverend Śaṅkara. Its result is to be reborn as a beautiful [person]; you will be smart.

There is the observance of eating the tendril of campaka (Magnolia campaka) up to its bud. 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. The deity is the reverend Śambhu. Its result is reaching the heaven of the Lord Guru or the Lord Śiva. The appointed duration of this observance is not indicated in this passage, either because of a textual corruption or an authorial glitch.

There is the observance of drinking the water at There is no preposition ri between jala and pucuk in this sentence. Compare my remarks in note 233. the tip of alaṅ-alaṅ grass. Its appointed duration is three months. It results in being a successful minister, having an iron-body, See my note to the same expression bajrakayaoccurring in par. 23. and winning over enemies.

There is the observance of not drinking water while eating, [provided] it does not cause one to have difficulty in swallowing 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.’. Its result is that anything that you desire and [any of your] efforts will be obtained quickly. Its appointed duration is seven years. 

There is the observance of contented life (lәgapraṇa)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’.: 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].

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.

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.

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].

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.

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.

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 (?)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.; many [people will] love you.

There is the observance of the twelfth month (sada) 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.: 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.

There is the observance of behaving like a vidu (mavidu)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.: not eating hot rice. Its appointed duration is seven years. Its result is that many people will love you.

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,See my note to the same expression bajrakayaoccurring in par. 23. brata] A; bra(ta) B 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.

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.

The observance of not talking while eating, 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. It results in being desiredThe 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’. [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.

The result of not talking while sweeping is that one is dear to the priests [and] the king loves [him], [and] is beautiful.

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.

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]. 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’.

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, 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. 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) weekI 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., Dhaṅu.

Edited here for the first time by Putu Eka Guna Yasa.

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