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CSABA DEZSŐ
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SUNDARASENA: CRITICAL EDITION OF A SANSKRIT PLAY PRESERVED IN A FOURTEENTH-CENTURY NEPALESE MANUSCRIPT*
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Summary: This paper contains a critical edition of an unpublished Sanskrit play preserved in an incomplete Nepalese manuscript dated to 1382. In the introduction an attempt is made to determine when and where the play might have been written, and on what possible sources the plot is based.
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Key words: critical edition, Sanskrit drama, Nepal.
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In the past decades thousands of manuscripts were microfilmed within the framework of the Nepal-German Manuscript Preservation Project, thus rendering an invaluable service to various branches of Indian and Nepalese studies. In September 2000 I ordered microfilm copies of palm-leaf manuscripts of Sanskrit dramas from the National Archives in Kathmandu. Browsing through the catalogue the title “Sundarasena” aroused my interest, since I had not encountered any Sanskrit play with this name before. But the microfilm copy of this particular manuscript could not be located (it had perished or been misplaced), and my only hope was to find the manuscript itself in the Kesar Library. Fortunately the librarian, Mr. Manikman Bajracharya found the manuscript and kindly allowed me to make a photocopy of it. The manuscript (No. 9/88, Reel Number C 6/22) turned out to be a bundle of three different works. Most of the leaves contain a portion of the Udāttarāghava, a Sanskrit play by Ana`gaharsa-Māyurāja (or Mātrarāja).1 On a few folios we find a
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This article was written within the framework of the OTKA program T 038047. V. Raghavan was planning to publish an edition of this play on the basis of two manuscripts (one of which is probably the manuscript discussed in the present article), but as far as I know this plan was never realised (cf. RAGHAVAN, V.: Bhoja’s Śr`gāra Prakāśa. Punarvasu 19783, 867). 1
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fragment of the Latakamelaka, a 12th-century farce by Śa`khadhara.2 The remaining leaves contain a portion of a Sanskrit play about Sundarasena.3 All three works are written in Newari characters. The Latakamelaka-manuscript is not dated, but on paleographical grounds it probably belongs to the 13th– 14th centuries. Both the Udāttarāghava- and the Sundarasena-manuscripts are dated, the former to the month of mārgaśīrsa, Nepal Samvat 497, (= November–December 1376), and the latter to the same month of Nepal Samvat 503 (= November–December 1382). Furthermore, these two manuscripts were written down by the same scribe, who immortalised his name, Munīndrabhadra, in the colophons.4 Only folios 1, 3, 4, 7, 8, and 11 have been preserved of the manuscript of the Sundarasena, as well as the last folio, without a number but with the colophon. The prologue unfortunately breaks off before the director could introduce the author of the play, but he does name the Honourable Madaneśvara as the crown prince (yuvarāja) who heads the audience. The prince is also called paśupatibhattārakapādānugrhīta, “one favoured by the venerable Lord Paśupati”, and raghuvamśatilaka, “the ornament of Raghu’s race”. Though any attempt to identify this prince on the basis of such meagre information might be considered purely speculative, nevertheless I venture the hypothesis that the Madaneśvara of the play is the same as Madana Rāma, an important figure of Nepalese history at the end of the 14th century.5 Madana Rāma was born in the influential Rāma family of Bhonta (or Bhotta, the region of Banepa to the east of the Nepal Valley). His father, Aneka Rāma was the prime minister (mahātha) of Bhonta, and after the accession of Jayarājadeva of Bhonta to the Nepalese throne (1347) Aneka Rāma became the chief minister.6 Madana Rāma’s brother, Jayasimha Rāma was the attendant of the crown prince (yuvarāja) Jayārjunadeva,7 and when his father died in 1356 Jayasimha Rāma succeeded him as prime minister. Jayārjunadeva ascended the throne in 1361, but his domain only extended over Bhonta and Patan. From the end of the sixties the king, or rather his powerful minister, Jayasimha Rāma came into conflict with Jayasthitimalla, the lord of Bhatgaon, and was defeated by the latter in 1374. In 1380 Jayasthitimalla, the de facto ruler of the Valley, sent Jayārjunadeva on a pilgrimage, which virtually meant the king’s exile.
2 Interestingly the name of the author appears as Śa`kara, while his patron is called Gomindadeva in the prologue (instead of Śa`khadhara and Govindadeva found in the editions and in other manuscripts). 3 The Nepalese scribe refers to this work as sundarasenaśilpam in the colophon, which might be interpreted as “the work [entitled] Sundarasena”. On the other hand one might take the whole phrase as the title, i.e. “Sundarsena’s Art / Ingenuity”, but on the basis of the story this seems to me a less likely interpretation. Unfortunately the lines in the prologue mentioning the title have not survived. 4 The aksaras in the colophon of the Sundarasena have faded and thus are not easily legible: nepālikābde śikhibindubā~e māse sahā-mārga-śite caturye (?) samlikhyate sundarasenaśilpam munīndrabhadre~a … (the rest I cannot read). 5 I thank Dr. Diwakar Acharya for drawing my attention to Madana Rāma. 6 PETECH, L.: Mediaeval History of Nepal (c. 750–1482). Istituto Italiano Per Il Medio Ed Estremo Oriente, Roma 19842, 122. 7 PETECH (n. 6) 124.
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When Jayārjunadeva died on 3 February 1382, Jayasimha Rāma tried to turn the interregnum to his own advantage and presented himself as regent,8 as it is attested by the Itham Bahal inscription.9 His “regency” probably lasted until about September 1382, when Jayasthitimalla was formally recognised as king by the noblemen.10 In the last years of Jayasthitimalla’s reign, as his power gradually weakened, and especially after his death in 1395, Jayasimha Rāma asserted his autonomy again: in inscriptions and manuscript colophons dated after 1387 he is called bhottarājyādhirāja and mahīpatīndra.11 As Petech points out in connection with a manuscript colophon from 1395, “The titles given to Jayasimha Rāma are somewhat contradictory; he bears the full royal style, and yet the word pratipālikarājye, already met with in 1382, indicates not a reign, but regency. The only possible explanation is that Jayasimaha Rāma assumed (or was given by the scribe) royal status locally in Bhonta, while claiming the regency in the rest of the country.”12 If Jayasimha Rāma was considered as king of Bhonta, his brother, Madana Rāma might well have been regarded as yuvarāja, “crown prince” of the same region.13 The two other epithets used in the play, paśupatibhattārakapādānugrhīta and raghuvamśatilaka migth also be connected with Madana Rāma. According to the inscriptions he was paramamāheśvara,14 and his family gave substantial donations to the Paśupati Nāth shrine.15 On the other hand, the word raghuvamśatilaka may refer to Madana’s family name, i.e. Rāma.
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The tragic story of Hāralatā and Sundarasena is known from the Kuttanīmata, an 8th-century satirical poem by the Kashmirian Dāmodaragupta.16 Sundarasena, the 18
PETECH (n. 6) 136. REGMI, D. R.: Medieval Nepal. 4 vols. Calcutta 1965–1966, III 24–27: śrī-Jayasimharāmavarddhanasya pratipālita-vijayarājye. The date of the inscription is 21 June 1382. The same inscription mentions mahāmantrī Madana Rāma, Jayasimha Rāma’s brother, as well as the latter’s wife, Jaitralaksmīdevī, and son, Śaktisimha Rāma. 10 PETECH (n. 6) 135, referring to a Nepalese vamśāvalī. 11 REGMI (n. 9) I 383ff. 12 PETECH (n. 6) 154f. 13 It is interesting to note that, according to the testimony of the official history of the Ming dynasty, between 1384 and 1427 the Chinese recognised Ma-ta-na Lo-mo, i.e. Madana Rāma, and later Sha-ti-hsin-ko, i.e. his son Śaktisimha Rāma as the kings of Nepal. According to Petech, when the diplomatic relations started “Jayasimha Rāma, who was still fully occupied in his losing struggle in the Valley, pushed to the fore his younger brother Madana Rāma, who, as known from the documents, was governing the Rāma family’s dominion of Bhonta. Jayasimha Rāma presented him to the Chinese as the bearer of the rights of Bhonta, and therefore as the legitimate claimant to the throne of Nepal.” (PETECH (n. 6) 154f.) 14 PETECH (n. 6) 156. 15 PETECH (n. 6) 124ff. 16 Cf. Kuttani-matam or Shambali-matam by Damodara Gupta. Ed. Tanasukhram Manasukharam Tripathi. Krishnadas Academy, Varanasi 1991 (reprint of the 1924 edition), vv. 176–497. A new edition and English translation of Dāmodaragupta’s work by Dr. Dominic Goodall and myself, based on 19
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brahmin Purandara’s son, lives in Pātaliputra. One day he overhears someone singing the praises of travelling abroad, and though his friend, Gu~apālita describes him the dangers and troubles waiting for travellers, he wishes to see the world. After roaming about in many countries the two friends reach Mount Abu, and decide to enjoy its scenery for a while. They climb the mountain, and in a grove Sundarasena meets Hāralatā, the beautiful courtesan. The two youths immediately fall in love with each other. Rational well-wishers try to intervene: Śaśiprabhā admonishes her friend, Hāralatā, that genuine love is not beneficial for hetaerae, while Gu~apālita gives a detailed account of the courtesans’ blemishes to Sundarasena – all in vain. The couple spends eighteen happy months together. One day a messenger comes from Pātaliputra, carrying Purandara’s letter in which he rebukes his son for living with a prostitute instead of returning home and taking over the keeping of his family. Sundarasena has to choose between his love and his filial obligations, and in the end he decides to obey his father and sets off. Hāralatā accompanies him until they reach a fig tree. Here Sundarasena says farewell to his beloved, who, with tears in her eyes, encourages him to heed his father’s words and bring this improper relationship to an end. Finally Sundarasena leaves, and Hāralatā, unable to bear the pangs of separation, breathes her last under the tree. Sundarasena gets the news of her death from a fellow traveller, returns to the fig tree full of remorse, performs the funeral rites for the girl, and, together with his loyal friend, becomes a renouncer. The plot of the drama, as far as we can determine from the extant folios, is based on the same story. From the first act the following scenes have been preserved: the two friends discuss the pros and cons of travelling; they reach Mt Abu and admire its scenery; Sundarasena notices a beautiful girl; the act closes with a charming evening scene: the couple retires for the night. The second act begins with the messenger’s monologue; the couple enjoys each other’s company in a pleasant garden, but Hāralatā has bad feelings; the messenger enters and hands over Purandarasena’s letter. A few leaves are missing here, and on the next available folio we already read the words of parting. Hāralatā accompanies her lover to a fig tree, where Sundarasena tries to persuade her to turn back and assures her that his heart remains with her. Unfortunately the text breaks off here, and the (possibly) tragic ending has not been preserved. It is difficult to decide whether the play is directly based on the Kuttanīmata or some other source. Dāmodaragupta’s poem is preserved in manuscripts written in Nepal in the 12th–13th centuries,17 thus a 14th-century playwright might have relied upon it. On the other hand, Dāmodaragupta and, independently from him, the author of the play himself might have taken the same story from some version of that inexhaustible storehouse of tales, the Brhatkathā.18
———— the available editions and recently discovered manuscript material, will be published in the Clay Sanskrit Library. 17 Cf. WOJTILLA, Gy.: Materials for a Critical Edition of the Kuttanīmata. WZKS 46 (2002) 141. 18 In the Kathāsaritsāgara (written by the Kashmirian Ksemendra in the 12th century but no doubt going back to earlier versions) we meet both Sundarasena and Gu~apālita, but in a different story. Acta Ant. Hung. 45, 2005
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According to Housman, “[a]uthors surviving in a solitary MS. are by far the easiest to edit, because their editor is relieved from one of the most exacting offices of criticism, from the balancing of evidence and the choice of variants. They are the easiest, and for a fool they are the safest”.19 On the other hand, such an enterprise has its own pitfalls and temptations, and the editor may easily incur disapproval filling the text with his corrections and (conjectural) emendations. By way of excuse I can only say that the reader will find the readings of the manuscript reported in the notes when the main text contains a conjecture, and I hope that more competent scholars of Sanskrit and Prakrit will improve on my edition. I am grateful to Dr. Harunaga Isaacson who carefully read through the text and suggested several emendations.
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pradyumnam20 visamam himācalasutānetrāñcale samsthitam līlonmīlitalocanānalacalajjvālāvalīvyākulam drstvā mūrdhni galatsudhāmśumadhurām mandākinīm udvahan pāyād vo ’malanāganālavalayo bālenducūdāma~ih. api ca, yallīlāmilitā21 bhavasthitiratir yasyāh prasādād ayam loko ’nekagu~air aśesabhuvane bhu`kte sukham sādaram sā sarvatra sarasvatī vijayatām tatpādapa`keruha-22 pratyāsattimatah parā parikaraprāptā prabodhāvalī.23 nāndyante sūtradhārah: alam atiprasa`gena. ādisto ’smi paśupatibhattārakapādānugrhītaraghuvamśa24 tilakayuvarājaśrīśrīmadaneśvaraparisadā yathā “vatsa vidagdhavidyādhara, asmadupajīvi-
———— The Brhatkathāślokasa`graha was composed in Nepal before the 12th century, but only a fragment of it has been preserved, thus even though the extant text does not contain the story of Sundarasena and Hāralatā, the lost chapters might have had it. 19 HOUSMAN, A. E.: The Name and Nature of Poetry and Other Selected Prose. Ed. John Carter. New York 1989, 34–5, quoted in GOODALL, D.: The Parākhyatantra. A Scripture of the Śaiva Siddhānta, a critical edition and annotated translation. Institut français de Pondichéry–École française d’ExtrêmeOrient, Pondicherry, 2004, xc. Goodall’s is an excellent edition also based on a single manuscript. 20 Fol. 1 verso begins: om namo nātyeśvarāya. pradyumnam… 21 °līlā°] conj. : °lolā° cod. 22 °ruha°] conj. ISAACSON : °ruham cod. 23 °prāptā prabodhāvalī] conj. ISAACSON : °prāptam prabodhāvadhī cod. 24 °vamśa°] em. : °vamsa° cod. Acta Ant. Hung. 45, 2005
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nām anekadigdeśāgatānām25 arthe26 kim apy apūrvam27 nātakam prayoge~ānusthātavyam”28 iti. sa ca yuvarājo…29 … (
lokya30) esa sundarasenah priyasuhrdā gu~apālitenānugamyamāna ita evābhivartate. vayam apy ātmānurūpam31 anutisthāmah.32 iti niskrāntah.33 prastāvanā.34 tatah praviśati yathānirdistah sundaraseno gu~apālitaś ca. sunda° (saharsam): tyakte puspapure tathā dvijakulāla`kārabhūte gurau bandhau cāmalacetasi pratidinam35 duhkham na me bāndhave. nānādeśaviśesaveśacarita36jñāne sunistham37 manah, prāyah38 pūr~amanorathasya gu~ino duhkam 39 duhkhāyate. atha vā, gantavyo vividhāśramah sumanasām abhyāgate yauvane, mādrksām40 api satyam eva rama~īkrīdāsukham durlabham. tīrthāmbhobhir aśesadosahara~aih41 samsevanīyā tanur, jñātavyam ca vidagdhasattvacaritam jātyarthasamsiddhaye.42 idānīm yatra vinodah sampadyate tam pradeśam kathaya.
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°gatānām] em. : °gatanām cod. arthe] em. ISAACSON : artha cod. 27 apūrvam] em. : apūrva° cod. 28 prayoge~ānusthātavyam] conj. : prayogānusthātavyam cod. 29 yuvarājo] Fol. 1 verso ends. Fol. 2 is missing. 30 lokya] conj. : lokya cod. (Fol. 3 recto begins.) 31 ātmānurūpam] conj. : ātmānam rūpakam cod. 32 anutisthāmah] cod.pc : anutisthāmih cod.ac 33 niskrāntah] conj. : niskrāntāh cod. 34 prastāvanā] em. : prastānāh cod. 35 pratidinam] cod.pc : pritidinam cod.ac 36 °carita°] em. : °caritam cod. 37 sunistham] conj. : tvanistham cod. 38 prāyah] em. : prāya cod. 39 duhkam ] conj. : duhkhan cod. (unmetrical) 40 mādrksām] em. : mādrkkām cod. 41 °hara~aih] conj. : °hara~e cod. 42 jātyartha°] conj. ISAACSON : jātārtha° cod.; °samsiddhaye] cod.ac : °samsaddhaye cod.pc 26
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gu~a°: vayasya, vinodasthānam43 asmākam yatra kutrāpi44 vidyate. kim tu pānthasya sadrśam duhkham kenānubhūyate? śrūyatām deśāntaragatānām duhkhākhyānakam: vāsah kanthā satr~am aśanam vrksamūlam nivāso glānimlānam niravadhividhavyādhipūr~am45 śarīram46 yācñā dhrstāparicitajane jīvanopāyavrttir duhkham cetaś cakitam abhito niścitam mārgagānām. api ca, “aye ko ’yam? corah kim ayam athavā vañcaka?” iti ksanād uktah pānthah paragrhagato gehapatinā prabhāvasyābhāvān na vadati sa kim cid dhrtivaśād, atha brūte “nāham khala” iti śanaih śa`kitamanāh. sunda°: vayasya, duhkam sukham ca mahatām anubhāvyam eva. kim prākrtasya parapi~dabhujo janasya? rāme~a krcchramanasā gahanam gatena kim duhkham etad anubhūya sukham na labdham? api ca, duhkhāt samjāyate saukhyam sukhād47 duhkham ca labhyate, dhruvam hi duhkhabhītānām durlabhā sukhasamgatih. tato gacchāvo rama~īyām bhūmim. gu~a°: yad abhirucitam vayasyāya. iti mārgabhrama~am abhinīya sundarah (sarvato ’valokya): vayasya, paśya paśya. nānādeśajanadarśanotsukā vayam. tathāpy evambhūtah sarvato na drsto ’smābhih48, ya esah sarasakusumair ardhonmīlaiś calālikulaih pathi samadhikatarair duhkhālīdhau49 vilokayatīva nau, śravanasubhagaiś cittākarsaksamair50 dvijakūjitair 43
°sthānam] em. : °sthānamm cod. °trāpi] Fol. 3 verso begins. 45 °vidha°] conj. : °vidhi° cod.; °pūr~am] em. : °pūr~ah cod. 46 śarīram] em. : sarīrah cod.ac (?), sarīram cod.pc (?) 47 Fol. 4 recto begins 48 °smā°] cod.pc : °smi° cod.ac 49 °līdhau] em. : °līdho cod. 44
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vasati kuśalodantam51 prcchann ivādhvani bhūdharah. api ca namayati mama cetaś cetanāvān ivāsam vividhamadanamudrām darśayan darśanīyah anilavicalitābhih sāksi~ām52 mañjarībhir janayati ca janānām esa nūnam vikāram. tan53 muhūrtam etac chikharam āruhya vanāvalyām54 tisthāvah. gu~a°: sakalācalatilakopamo ’rbudaśikharo nāmādrirājo ’yam. yatah, pipāsitebhyah śiśirāmbu hrdyam bubhuksitebhyaś ca phalāny ajasram chāyā55 ghanā56 gharmahatāturebhyah: prthvīdharo ’yam pathikasya bandhuh. sunda°: yuktam uktam vayasyena. (iti cāruhya sthitau.) vayasya, nivāsayogyam57 sthānam nirūpayatu bhavān. gu~a°: yathāha bhavān. (iti niskrāntah.) sunda°: (agratah sarovaram avalokyātmagatam) aho rama~īyatā58 sarovarasya! aho krtam acetanasya vaktram pa`karuhe~a, netrayugalam nīlotpalenādharo59 raktāmbhojadalena, kairavakulair60 dantā, †mr~ālāmkulaih tulyair†61 ūruyugam, payodharayugam cakrā`kayugmena ca: strīgātram nijakauśalena62 sarasā nirmātum ārabhyate. (samantād avalokya) aye keyam rūpayauvanaśālinī nāyikā? bhavatu, upasrtya nirūpayāmi. (iti niskrāntah.)
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cittā°] em. ISAACSON : cintā° cod. kuśalodantam] em. : kuśalādantam cod. sāksi~ām] em. : sāksi~o cod. 53 tan] em. ISAACSON, tata cod. 54 vanāvalyām] conj. : vanāvalīm cod. 55 chāyā] Fol. 4 verso begins. 56 ghanā] em. : ghana cod. 57 °yogyam] em. ISAACSON : °yogya° cod. 58 rama~īyatā] em. : rama~īyatām cod. 59 °ādharo] em. : °ādharau cod. 60 kairavakulair] em. : keravakulair cod. 61 †mr~ālāmkulaih tulyair†] cod. : mr~ālākulaih toyair conj. 62 °kauśalena] em. : °kauśalaina cod. 51 52
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(praviśya) gu~a° (drstvā): katham! adhunānyādrśam iva vayasyam paśyāmi. bhavatu, upasrtya jñātavyam. (upasrtya prakāśam) vayasya, katham madanabā~ānuviddham iva savibhramam tvām63 paśyāmi? sunda°: vayasya, samprati mamāpūrvavrttāntah samāpannah. gu<~a°:>64… … … †sya†65 vayasya,66 tvadbhāgyayoge kim na bhavisyati? tarali°: jaï edā~am apadihada~eho67 bhavissadi tā amhe kim kadhemha?68 sunda°: sakhi taralike, janmāntaraghatitasnehā69 vayam. hāra°: sahi taralie, piamvadā ede mahābhāā.70 gu~a°: vayasya paśya paśya, ujjvaleva71 laksyate72 dinaśrīh. bhāsvadrāgāru~arucidharām73 mālinīveśayuktām drstvā sandhyām timiravasanacchannabhūsā`garāgā74 prthvī kāmākulitahrdayā bhāti sadyah samudyadrāgā nāthābhisara~akalākauśalālamkrteva. sunda°: priye, viśrāmaveleyam. tad vāsagrham alamkarotu bhavatī. hāra°: jathā bha~ādi ajjaütto.75 iti niskrāntau.76 63
°bā~ānuviddham iva savibhramam tvām] conj. : °vānānuviddhavibhramamanu° cod. gu<~a°:>] em., gu cod . Fol. 4 verso ends, fols. 5–6 are missing. 65 sya] Fol. 7 recto begins. 66 … †sya† vayasya] conj. : sya|| vayasya cod. 67 apadi°] em. : apati° cod. 68 kadhemha conj. : kadhamma cod.; jaï…] chāyā: yady etayor apratihatasneho bhavisyati tad vayam kim kathayāma? 69 °ghatita°] em. : °ghaghatita° cod. 70 sahi…] chāyā: sakhi taralike, priyamvadā ete mahābhāgāh. 71 ujjvaleva] conj. : dvijjvaleva (?, dvi might be cancelled) cod. 72 laksyate] em. : laksate cod. 73 °dharām] conj. : °dharā° cod. 74 °vasana°] conj. ISAACSON : °vasanam cod.; °ā`ga°] cod.ac : °ā° cod.pc 75 jathā…] chāyā: yathā bha~aty āryaputrah. 76 iti niskrāntau] em. : itiskrāntau cod.ac, iskrāntau cod.pc 64
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prathamo ’`kah77 samāptah. tatah praviśati lekhahasto dūtah (sacintam): ādisto ’smi kusumapurapavitrīkara~advi jarājakulālamkāre~āmātyapurandarasenena yathā “sunanda, pratīcīma~dalam78 samkramya me putrasya sundarasenasya haste pattrikeyam samarpa~īyā” iti. yāvad anvesayāmi sundarasenam. (parikramya sadainyam79) tathā hi, te te prāptā nagendrāh kati80 na pathi mayā la`ghitā durvila`ghyās?81 tās tās tīr~ās tatinyah kati na nijabalair jīvasamdehabhājah? te te caurā durantāh kati na vimatayo vañcitā vipralāpaih? prāpto nāsau tathāpi dvijakulatilakah sundarah sundarātmā. (vicintyātmagatam82) arbudaśikharam alamkaroti sundarasena iti kimvadantī śrutā.83 tad bhavatu, tam pradeśam eva gacchāmi. (parikramyāvalokya, saharsam) so ’yam savallabhah svāmī sundaraseno ratisamāli`gitamakaradhvaja iva latāgrham alamkaroti.84 tan na yuktam sāmpratam upasarpa~am. bhavatu, avasaram pratipālayāmi. (ity ekānte sthitah.) tatah praviśati yathānirdistah sundaraseno hāralatā ca. sunda° (saharsam): priye, paśya rāma~īyakam udyānasya. unmīladdalamañjunīrajarajahpuñjāñjanāpiñjarā85 ete pusparasam pibanti madhupāh kuñjesu guñjanti ca, etāś cārupadam pathanti phalite vrkse sthitāh śārikā86 ete hamsavihamgamāh kalaravam kurvanti labdhotsavāh. hāra° (itas tato ’valokya): kim87 ede hiaasarisavāhara~am88 sīlenti?89 (nāyakam sasprham ālokyādhomukhī sthitā.) sunda°: sakhi taralike, avanatamukhapu~darīkā kim priyā?
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’`kah] em. : ’`ka cod. pratīcīma~dalam] conj. ISAACSON : pratīcīma~dalām cod. sadainyam] em. : sadenyam cod. 80 kati] Fol. 7 verso begins. 81 °la`ghyās] em. : °la`ghyāhs cod. 82 vicintyā°] em. : vicityā° cod. 83 śrutā] em. ISAACSON : śrutam cod. 84 alamkaroti] em. : alamroti cod. 85 °puñjāñjanā°] conj. : °puñjāh jarā° cod. 86 śārikā] em. : śārikām cod. 87 kim] Fol. 8 recto begins; kim…] chāyā: kim ete hrdayasadrśavyāhara~am śīlayanti? 88 °vāhara~am] conj. : °vavahara~am cod. 89 sīlenti] conj. : sīledi cod. 78 79
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tara°: ajja,90 tumhesu sam~ihidesu ede suhadāyi~o, virahe u~a ukka~thāsamuppādaā91 honti92 tti. hāra°: sahi93 taralie, kim94 tae bha~idam? ede~a virahasadde~a95 mandā via mhi. tara°: ~am96 khu97 samtattā piasahī? tā candanam ge~hia98 lahu lahu99 āgamissam. (iti niskrāntā.) hāra° (nāyakam sasprham100 avalokya) ajjaütta,101 utthehi, sampadam pekkhamha edam ujjhā~aam sunda° (sādaram): yathāha bhavatī. (ity utthāya hāralatām102 haste grhītvā) priye paśya paśya: sarasijamakarandāmodagarbho nabhasvān vahati bahuvidhānam mandamandam103 mrgāksi dayitavirahitānām kāminīnām vipaksah prasaradamrtadhārāsāravāhah104 sakhā nau. api ca, na me dinānām105 ga~anā bhavatyā saha tisthati nānyakāryacikīrsā ca, tvam cintāma~irūpi~ī. hāra° (nāyakam avalokya salajjam): ajjaütta,106 parisamto kkhu bhavam, tā muhuttaam uvavisamha.
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ajja…] chāyā: ārya, yusmāsu sannihitesv ete sukhadāyino, virahe punar utka~thāsamutpādakā bhavantīti. 91 °samuppādaā] conj. : °samuppāvaā cod. 92 honti] conj. : hodi cod. 93 sahi…] chāyā: sakhi taralike, kim tvayā bha~itam? etena virahaśabdena mandevāsmi. 94 kim] em. : ki cod. 95 °sadde~a] em. : °mamde~a cod. 96 nam… ] chāyā: nanu khalu samtaptā priyasakhī? tac candanam grhītvā laghu laghv āgamisyāmi. 97 nam kkhu] conj., tā canda~e kkhu cod. 98 ge~hia] em. : gr~hia cod. 99 lahu lahu] em., lahum 2 cod. 100 sasprham] em. : samsprham cod. 101 ajjaütta… ] chāyā: āryaputra, uttistha, sāmpratam paśyāmaitad udyānakam. 102 hāralatām haste] em. ISAACSON : hāralatāhaste cod. 103 mandamandam] em. : mandammandam cod. (unmetrical) 104 °vāhah] em. : °vāhha cod. 105 dinānām] conj. : vinānān cod. 106 °jjautta] Fol. 8 verso begins; ajjaütta… ] chāyā: āryaputra, pariśrāntah khalu bhavān, tan muhūrtakam upaviśāva. Acta Ant. Hung. 45, 2005
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sunda°: yad abhirucitam bhavatyai.107 (iti ma~dapam praviśatah.) hāra° (daksi~āksispandam sūcayitvā): ajjaütta,108 kitti me vāmearaloa~am vepadi? sunda° (smrtvā): ā jñātam. cirakālāgatasya mamānvesa~āya kusumapurāt kaś cid āgamisyatīti manye. praviśya dūtah: ayam evāvasara upasarpa~asya. (ity upasarpati.) jayatu jayatu svāmī. durgāndhakāre girigahvarādau nānāvidhātyugrabhayāvahe ca āhāranidrābhayavastrahīno ’nāthas tvadartham parito bhramāmi. tathā tava mukhapu~darīkadarśanenādhunā109 sarvam vismrtam mayā. sunda°: bhadra sunanda, api kuśalam tātapādānām jananīnām ca? dūtah: svāmin, tava virahe kutas tesām110 kuśalam? etām gurupresitapattrikām paśyatu111 bhavān.112 … tujjha113 gu~am ~ikkaru~akaamtaghoramuhakuharam. sampattāham sundaracandavihī~acaorattam.114 tā jattha atta~o gama~am aham pi tattha ~edavvā. jaï bandhuja~e bhavam lajjadi tumhā~am dāsitta~e~āvi mae gantavvam. sunda°: aye viyogabhīru, tvadviyogabhayāc cittam mama nānyatra gacchati gurvādeśamahāpāśah samākarsati mām punah.
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bhavatyai] em. : bhatyai cod. ajjaütta …] chāyā: āryaputra, kim iti me vāmetaralocanam vepate? °pu~darīka°] em. : °mu~darīka° cod. 110 tesām] em. : tesām tava virahe cod. 111 paśyatu] conj. : paśya cod. 112 bhavān] Fol. 8 verso ends, fols. 9–10 are missing. 113 tujjha] Fol. 11 recto begins; tujjha…] chāyā: tava gu~am (?) niskaru~akrtāntaghoramukhakuharam. samprāptāham sundaracandravihīnacakoratvam. tad yatrātmano gamanam aham api tatra netavyā. yadi bandhujane bhavān lajjate yusmākam dāsītvenāpi mayā gantavyam. 114 °caorattam] conj. : °caorattham cod. 108 109
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hāra° (gu~apālitam uddiśya): ajja,115 jaï mama vaa~ādo ajjaütto ~a vilambedi tā †a~atthajam pi de~ā† ettiamettam pi bhodu piavallahā~usamsi~ī esā tavassi~ī116 tti sumaridavvā. gu~a°: samucitam uktam āryayā. (sundaram prati) gamanavelaivam117 anumatā. sunda° (sadainyam): bhavatu, gacchāmah. ity uttisthanti. hāra° (sacakitam): ajjaütta,118 saccam kkhu gama~am bhavado? tā aham pi119 ~aarabāhiram kim ci a~ugamissam. sunda°: yathāha priyā. iti sarve parikrāmanti. nyagrodhacchāyām anusaran sunda° (sakaru~am hāralatām avalokya): priye,120 etaddūram priyaparicayād āgatā tvam mrgāksi, glānir gādhā tava cara~ayor121 bādhate mānasam me. sodhum śakyā na bhavati yayor mālatīnālapīdā tābhyām mārge vicarasi katham ka~takagrāhidurge? etasmāt ksīravrksān nivartasva. aham api guruvacanam krtvā katipayadinenāgamisyāmi.122 hāra°: ajjaütta,123 eso pacchimo124 ppa~āmo. (iti pādayoh patitā sāsrādharabha`gam sagadgadam) † rakkhantavāvarāhā~āhamaekiāvarāhe~ādhamme~amaa~āüramtaedisambhāsa~ehodi †
115 ajja…] chāyā: ārya, yadi mama vacanād āryaputro na vilambayati tad †…† iyanmātram api bhavatu: priyavallabhānuśamsiny esā tapasvinīti smartavyā 116 tavassi~ī] em. : tavasi~ī cod. 117 °velaivam] em. : °velevam cod. 118 ajjaütta…] chāyā: āryaputra, satyam khalu gamanam bhavatah? tad aham api nagarabahih kim cid anugamisyāmi. 119 aham pi] conj. : mae vi cod. 120 °ye] Fol. 11 verso begins. 121 cara~ayor] cod.pc : ca~ayor cod.ac 122 °nenāga°] cod.pc : °nenānāga° cod.ac 123 ajjaütta…] chāyā: āryaputra, esa paścimah pra~āmah. 124 pacchimo] conj. ISAACSON : avacchimo cod.
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sunda° (drstvā sakaru~am): prā~apriye, ayam mamāpi parirambhah. (samāli`gya sabāspam) hā tāta, niskaru~am125 krtam amunā126 samājñāpanena. (hāralatām prati) priye, paśya: śokam drdham mā kuru. yāmi geham, grh~antu gātram guravo mamaitat. cetas tv ihaivā…127 Csaba Dezső Eötvös Loránd University Department of Indo-European Studies H-1088 Budapest Múzeum krt. 6–8 / A.
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niskaru~am] conj. : niskrsakrtam cod. amunā] em. : anunā cod. 127 ihaivā] conj. : ihevā cod. Fol. 11 verso ends, no more folios are preserved except for the last (unnumbered) one with the colophon. 126
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