by Andy Rotman
1036Following the Tibetan (107b5; 115a3–40) and Nobel (1955: i, 74), read gavaṃ damayate yugam. Divy 559.26, kathaṃ damayate yugam. This is obscure. Perhaps, “How does he subdue the yoke?” Cf. Hiraoka 2007: ii, 528n222.
1037Following the Tibetan (107b6; 115a4) and Hiraoka (HA 30; HD 69), read purātanam. Nobel (1955: i, 74n4) suggests -parāyaṇaḥ.Divy 559.27, -parāyaṇa. That is, “O you who are devoted to pleasure.”
1038Divy 560.2, dharmakāyena. Nobel (1955: i, 75n1) and Hiraoka (HA 30; HD 69), following the Tibetan (107b7; 115a5), read dharmaṃ kāyena.
1039Divy 560.3. deva tripathanirāśī(mss., tṛ; ms. C, -nirvāṇī). Perhaps these three paths refer to this world, the upper world (i.e., the divine realms), and the under world (i.e., the realms of hell). Nobel (1955: i, 75n2) and Hiraoka (HA 30; HD 69), following the Tibetan (107b7; 115a5) and in consideration of the meter, read devatvam atha nirvāṇam. Nobel (1955: i, 75) offers this translation: “Dieser wird bestimmt ein Gott werden oder in das Nirvāṇa eingehen.”
1040Divy 560.3, dhruvaṃ tasya vidhīyate. In Pāli, dhuva (= Skt., dhruva) can be a synonym for nibbāna (Saṃyutta-nikāya iv, 370; cf. Dhadphale 1980).
1041Divy 560.4, nṛpaḥ. Hiraoka (HA 30; HD 69), following the Tibetan (107b7; 115a5), reads nṛpa. That is, “O king.”
1042Divy 560.7–8, śrutvā dharmaṃ tato jñeyo(mss., jñeyā) yadi tvaṃ prītim iṣyasi. Nobel (1955: i, 75n5) suggests śrutvā dharmaṃ tato deva yatra (or yena) te prītir eṣyasi. That is, “After hearing the dharma you can go where you please.”
1043Read puruṣasyāyuḥ. Nobel (1955: i, 75n8) suggests poṣasyāyuḥor purṣasyāyuḥ to preserve the meter. Divy 560.11, puruṣasyāsu. Further emendations could also be made as the subject of this sentence is in the plural while the verb is in the singular.
1044Following Speyer (1912: 361), Smith (1953: 125), the Tibetan (108a1; 115a7), Nobel (1955: i, 75n9), and Hiraoka (HA 30; HD 69), read putradāradhaneṣu. Divy 560.12, putraparadhaneṣu. Also possible is putrāparādhaneṣu—that is, “wives, women, and money.” In this case, the women are “other women” (i.e., other than one’s wives).
1045Read putradveṣiṇīm. Divy 560.13, putrād vepiṇīyām(sic ms. D; mss. ABCE, vepilī). Cowell and Neil (Divy 560n4) query vaiparītyam. That is, “opposition.” Hiraoka (HA 30; HD 69) concurs. Vaidya (Divy-V 475.1) emends to veṣiṇīyām. Edgerton (BHSD, s.v. kṛti) suggests vepilīyām. The reading and meaning here isn’t clear. Cowell and Neil (Divy 711) write “Does this mean that ‘a spell comes through a wife’?” In their index, however, kṛti is defined as a “house for relics.” Edgerton (BHSD, s.v. kṛti) refers to this as “an obscure passage where the mg. is probably also work, and surely not house for relics.” Helmer Smith (1953: 126) offers detailed comments on vepiṇīyām—emended to vepiliyam by way of vepuliyam—and suggests this translation: “Quelle est la joie que nous donneront un fils, une épouse, des biens? D’un fils on nous promet la surproduction, l’épouse n’est, dit-on, qu’une outre, les biens sont convoités par les bandits.” Cf. the Tibetan (108a2; 115b1) and Nobel 1955: i, 76n1. Nobel (1955: i, 76) offers this translation: “Wegen des Sohnes nennt man (ihn) freudig, wegen der Gattin bezeichnen sie (ihn) hochmütig.”
1046Divy 560.14, caurā. Vaidya (Divy-V 475.2) emends to “heroes” (śaurā).
1047Divy 560.18, ko neha (mss., nveha). Nobel (1955: i, 76n2) reads ko ’dyeha.
1048Following Speyer (1912: 361), Vaidya (Divy-V 475.9–10), the Tibetan (108a3; 115b2), and Hiraoka (HA 30; HD 69), read mahānubhāvā vṛṣṇyandhakāḥ kuravaḥ pāṇḍavāś ca. Cf. Nobel 1955: i, 76n3, -bhāvāḥ kṛṣṇāndhakāḥ. Divy 560.20–21, mahānubhāvās (mss., -bhāvā) tṛṣṇāndhakāḥ kuravaś ca sapāṇḍavāś ca.It could be said, however, that the Kurus and the Pāṇḍavas, battling each other as they do in the Mahābhārata, are “blinded by desire” (tṛṣṇāndhakāḥ).
1049Following Speyer (1912: 361), the Tibetan (108a3; 115b2), Nobel (1955: i, 76n4), and Hiraoka (HA 30; HD 69), read saṃpannavittā yaśasā jvalantaḥ. Divy 560.22, saṃpannacittā yaśaḥsamājvalantaḥ. Vaidya (Divy V 475.11) reads saṃpannacittā yaśasā jvalantaḥ.
1050Divy 560.22–23, te na śaktā maraṇaṃ nopagantum (mss., nāpa-). Nobel (1955: i, 76n5) reads te nāpi śaktā maranam apahantum.
1051Divy 560.26, vittapūgair(ex conj.; mss. AC, -sūgair; ms. D, -sagair; mss. BE, cittasagair) na[varair].Vaidya (Divy-V 475.15) does not add in varair. Following the Tibetan (108a3; 115b2), Hiraoka (HA 30; HD 69) reads bhṛtyapūgaiḥ and Nobel (1955: i, 76n7) reads bhṛtyavargaiḥ.That is, “by a staff of servants.”
1052Divy 561.3, sa pṛthivīpradeśaḥ. Nobel (1955: i, 77n1) suggests so pṛthivīpradeśaḥ and likewise in the next verse (Divy 561.7).
1053A version of this verse and the next can be found in the Dhammapada (vv. 127–28). Cf. Divy 532.27–29.
1054Divy 561.8, diśo daśa (mss. ABC, daśaḥ). Nobel (1955: i, 77n3) suggests diśo diśaḥ. This verse and the next share similarities with Dhammapada v. 149: yān’ imāni apatthāni alāpūn’ eva sārade| kāpotakāni aṭṭhīni tāni disvāna kā rati. Cf. Nobel 1955: i, 77n4.
1055Following Speyer (1902: 561), the Tibetan (108a5; 115b4), Hiraoka (HA 30; HD 69–70), read apāstāni. Divy 561.10, upasthānāni.
1056Following Cowell and Neil’s query (Divy 561n3), read śārade. The commentary to Dhammapada v. 149 (Dhammapada-aṭṭhakathā iii, 112; cited in PTSD) explains sārade as “scattered by the autumn winds.” Divy 561.10, serabhe (sic mss.). Speyer (1902: 561), the Tibetan (108a6; 115b5), and Hiraoka (HA 30; HD 70) read śerate. Nobel (1955: i, 77) offers extensive notes on this verse and provides this translation: “Wenn man all diese muschelfarbigen Schädel sieht, die weggeworfen sind und niedergefallenen Kürbissen gleichen, welche Freude (sollte man dann) hier (noch haben)!”
1057Divy 561.14, mṛtyor vaśaṃ bhuṅkte. Nobel (1955: i, 78n1) and Hiraoka (HA 30; HD 70), following the Tibetan (108a7; 115b6), read martyo ’śanaṃ bhuṅkte. That is, “As long as a person eats food.” Nobel (1955: i, 78n1) finds the alternative “senseless,” but I’ve kept it anyway. The term martyaḥ also appears in the next verse (Divy 561.17).
1058Following the Tibetan (108a7; 115b6), Nobel (1955: i, 78n1), and Hiraoka (HA 30; HD 70), read anyat kṣiptam. Nobel (1955: i, 78) offers this translation for the verse: “(Nur) solange der Mensch Speise isst, sich kleidet oder gibt, ist dieses als sein eigen zu bezeichnen; das andere wird weggeworfen und geht dahin.” Divy 561.15, anyan nityam.
1059Divy 561.16, acaurāharaṇam. Vaidya (Divy-V 476.3) emends to aśaurāharaṇam.
1060Following Vaidya (Divy-V 476.10), the Tibetan (108a7; 115b6), Nobel (1955: i, 78n5), and Hiraoka (HA 30; HD 70), read rajatajātarūpam. Divy 561.22–23, rajatarūpam.
1061Divy 561.25–26, saced(mss. ABDE, sacedṛśaṃ) ṛṇaṃ bhavati[to preserve the meter, read bhoti] pitur mṛtasya priyāḥ sutā nāsya vahnim [vahanti]. As Cowell and Neil (Divy 561n13) observe, this line is missing a verb. Following the Tibetan (108b1; 116a1) and Nobel (1955: i, 78n6)—khyer—add vahanti (or perhaps haranti). Nobel offers this translation: “Wenn nach dem Tode des Vaters Schulden entstehen, dann bringen die lieben Söhne ihm nicht das Feuer.” Vaidya (Divy-V 476.14), less convincingly, suggests adding viśanti—as in, “his dear sons can’t ascend his funeral pyre.”
1062Divy 561.27–28, rāhuḥ (ms. E, cāhuḥ) pitā mama kāryateti. This line is corrupt and requires revision. Following the Tibetan (108b1; 116a1) and Nobel (1955: i, 78n7), read nāhuḥ for rāhuḥ (ms. E, cāhuḥ).Otherwise, “My father is a Rāhu!” This is a more strained reading. Rāhu is a demon that tried to join the gods in drinking the immortal nectar that they had churned from the ocean. The sun and the moon exposed Rāhu as an imposter, and Viṣṇu decapitated him. But Rāhu had tasted the nectar, so his severed head became immortal. Even now, on occasion, it takes its revenge on the sun and the moon by swallowing them up as a celestial body that sometimes eclipses them. Perhaps the idea here could
be that their father was the demon that swallowed the moon of their wealth.
Also problematic here is that the meter is broken—there is a missing syllable—and it isn’t clear how best to understand the unattested kāryateti. The Tibetan (108b1; 116a1) reads bdag gi pha ’am rjer me smra. Perhaps, “They don’t even say [he is] my father or master.” Nobel (1955: i, 78) offers this translation: “Bei seinem Tode weinen sie nicht mit Tränen im Angesicht und sagen nicht: ‘mein Vater, ach!’” For the missing syllable, perhaps add kim or vā, based on the Tibetan ’am. Hiraoka (2007: ii, 530n248) suggests kāruṇiko ti for kāryateti—apparently reading rje in the sense of snying rje—but makes no emendations. Perhaps emend to bhārteti.
1063Following the Tibetan (108b1; 116a1), Nobel (1955: i, 78n8), and Hiraoka (HA 30; HD 70), read āḍhyam tu matvāpi. Divy 562.1, āyantu sattvāḥ (ms. C, sattvā ’pi pitā). That is, “‘Come everyone!”
1064Divy 562.3, dūṣyair enaṃ prāvṛtam nirharanti jyotiḥ samādāya dahanti. Vaidya (Divy-V 476.22) reads . . .[ca taṃ] dahanti. Nobel (1955: i, 79n1) reads dūṣyeṇa taṃ prāvṛta nirharanti jyotiḥ samādāya tato dahanti.
1065Divy 562.4, sa dahyate jñātibhī rudyamāna(mss. BD, -mānaiḥ) ekena vastreṇa vihāya bhogam. Or perhaps understand bhoga as “property.” In other words, he burns with nothing but a single sheet of cloth to his name, all his other property left behind. Nobel (1955: i, 79n1) suggests emending to jñātibhi, for metrical reasons, and after bhogamadding kurvanti or bhuñjante(Tib., longs spyod byed). Perhaps, “While his relatives weep, he burns with just a single cloth, and then they leave him behind and enjoy themselves.”
1066Following Vaidya (Divy-V 477.9), the Tibetan (109A1; 116b1), Nobel (1955: i, 79–0n4), and Hiraoka (HA 30; HD 70), read visāriṇī tṛṣṇā. Divy 562.23, visāriṇī kṛṣṇā. Perhaps, “the spreading black fire.” Edgerton (BHSD, s.v. visāriṇī) offers a long note on this passage and explains that “the words visāriṇī kṛṣṇā perhaps corruptly represent an abl. phrase, from his evil course.”
1067Following the Tibetan (109a2; 116b3), Nobel (1955: i, 80n2), and Hiraoka (HA 30; HD 70), add duṣṭasya. Divy 563.2 (omitted). As Cowell and Neil (Divy 563n2) note, there is a “word lost” here. Vaidya (Divy-V 477.14) suggests “undigested” (ajīrṇasya).
1068Following the Tibetan (109a5; 116b5), Nobel (1955: i, 80n6), and Hiraoka (HA 30; HD 70), read nākhaṇḍitā. Divy 563.8, nākranditā. Perhaps, “unless they are beaten.”
1069Hiraoka (HA 30; HD 70), following the Tibetan (109a5; 116b5), adds na. Divy 563.9 (omitted).
1070Following Vaidya (Divy-V 477.20), the Tibetan (109a5–6; 116b5–6), Nobel (1955: i, 80n7), and Hiraoka (HA 30; HD 70), read yad. Divy 563.10, yadi.
1071The Tibetan preserves additional questions about King Śikhaṇḍin’s various ministers.
1072Divy 563.28, pracārite (ms. D, pravārite). Cf. Divy 564.5, pracāritam (ms. D, pravār-?). Edgerton (BHSD) suggests “town” or “region.” Nobel (1955: i, 81n3), following the Tibetan (109b2; 117a3), suggests prati(ni)vṛttya or prati(ni)vartitvā.
1073Divy 564.18, ko nu virodha iti. Speyer (1902: 361), the Tibetan (110a1; 117b2), and Hiraoka (HA 30; HD 70) read ko ’tra virodha iti.
1074Vaidya (Divy-V 478.27) marks this with a question mark. Nobel (1955: i, 82) reads, “Wenn Vater oder Brüder oder auch der dem eigenen Körper entsprossene Sohn sich zu den Widersachern begeben, dann muss man die Erde (mit ihnen) mehren?”
1075Cf. Divy 448.25–26.
1076Divy 565.10, tapanīyam. The Tibetan (110a8; 118a2) reads tarkaṇīyam. That is, “there is nothing here to consider.” Cf. Nobel 1955: i, 82n4.
1077Divy 565.11, yad. As Nobel (1955: i, 82n5) notes, one would expect ye.
1078Divy 565.18, hiraṇyasuvarṇa-. Although hiraṇyaand suvarṇa are often near synonyms (see note 110), here I take them as “silver” and “gold,” for that reading makes the most sense at Divy 575.11. Here Nobel (1955: i, 83) translates hiraṇyaas “Kostbarkeiten” but later (1955: i, 96n5) takes it to mean “silver.”
1079Divy 566.18, āryaparābhavacihnakaram.This is obscure, and Nobel (1955: i, 84n2) likewise finds it lacking sense. He suggests āryabhāvacihnakaram.That is, “marking your becoming a noble one.”
1080Nobel (1955: i, 84) offers this translation of the Tibetan: “Bester der Männer, was das Kennzeichen der deinem Charakter angemessenen Wesenheit des Heiligen (ausmacht), das hast du vollendet. Du Guter, was (aber) dem Charakter jenes entspricht, das wirst du jetzt sehen.”
1081Divy 567.4, anurūpaṃ (mss. ABC, anuyāṃ; mss. DE, anurūpāṃ) gacchāmīti. The Tibetan (111b3; 119a5), Nobel (1955: i, 85n1), and Hiraoka (HA 31; HD 70) read anuprāpsyāmīti. Nobel (1955: i, 85n1) also reads svakārtham for svakāryam.
1082Cf. Divy 340.26–28.
1083Following Divy 5.5, 55.1, the Tibetan (112a7; 120a3), Nobel (1955: i, 86n3), and Hiraoka (HA 31; HD 70), read deśayāpy evaitat. Divy 567.3, deśayāmy etat.
1084Following the Tibetan 112a8; 120a3), Nobel (1955: i, 86n4), and Hiraoka (HA 31; HD 70), read māsau sattvaḥ. Divy 568.2, mamāsau sattvaḥ. Perhaps, “so that this being [who is a part] of me.”
1085Following the Tibetan (112a8; 120a4), Nobel (1955: i, 86n5), and Hiraoka (HA 31; HD 70), read karma-. Divy 568.3, dharma- (mss., dharmo-).
1086Divy 568.3–4, ṛkāro ’pi na pratibhāti prāgeva ṛddhiḥ. This is a tricky idiom to capture. Tharchin (1984: 47) offers this translation: “‘I should make use of my miraculous powers and escape, which will save this evil one from dropping into the hells.’ But when he attempted to do so, his karma prevented him even from framing the required thought, much less performing the miracle.” And according to Nobel (1955: i, 86): “Aber welches Zaubermittel er auch begann, das wurde auf Grund seiner Taten zunichte, und so entschwand schon die erste Silbe des Zauberspruches, um wieviel eher erst der ganze Zauberspruch!”
1087Following Hiraoka (HA 31; HD 70), read narakān. Divy 568.13, narakam.
1088Divy 568.29, devān. Understand as devanikāyān.
1089This divine realm isn’t mentioned in the other instances of this passage. See appendix.
1090The following pronouncements (Divy 569.8–13) occur in a more abridged form than they do in the standard cliché (e.g. Divy 68.26–69.5, 139.6–16). I translate them in full nonetheless.
1091Following Vaidya (Divy-V 482.12), read dhīra buddhyā. Divy 569.23, dhīrabuddhyā. And following Vaidya (Divy-V 483.13) and Hiraoka (HA 31; HD 71), read śramaṇa jinendra kāṅkṣitānām. Cf. Nobel 1955: i, 89n2. Divy 569.24, śravaṇajinendrakāṅkṣitānām.
1092Here the Tibetan (113b7–114a1; 121b4–5) offers an account that is not preserved in the Sanskrit. Cf. Nobel 1955: i, 89n4 and Hiraoka 2007: ii, 534n317.
1093Divy 570.6, sāśrukaṇṭhaḥ. Cf. Divy 173.23 and DS 433n637.
1094Divy 570.19, prāṇaviyogaḥ. Nobel (1955: i, 90n1) suggests prāṇaviyoge.
1095Following Nobel (1955: i, 90n4), read sa śoka-. Divy 570.25, manaḥśoka- (mss., maśoka-). Cf. the Tibetan (114a8; 122a5).
1096Divy 570.25, haritalūna. Reading the former as “being meaningless,” Speyer (1902: 361) suggests hastalūna. The Tibetan (114a8; 122a5) reads sdon por brngas pa. Nobel (1955: i, 90) offers this translation: “und welkte wie grün abgemähtes Schilfrohr dahin.”
1097Divy 571.6, vinipātya. Nobel (1955: i, 91n2) suggests following the Tibetan, which reads chud gzan pa, and translating this as “consumed.” I think the idea idea here is that since they were charlatans, they “consumed” the offerings, but in doing so they also “ruined” them. Since the offerings were eaten by those unworthy of offerings, they wouldn’t generate much merit for their donors. Cf. Edgerton (BHSD, s.v. vinipātayati).
1098Following Speyer (1902: 361), the Tibetan (114b4; 122b2), and Hiraoka (HA 31; HD 71), read svīkṛtya. Divy 571.8, kṛtvā. Nobel (1955: i, 91n2) suggests hṛtvā. Cf. Divy 572.26, māṃsapeśīm ādāya.
1099The queen is unnamed here, although she is called Taralikā in the
Avadānakalpalatā (no. 40, v. 120). Śikhaṇḍin is apparently her son, and now that he has become king, she has become the principal queen, the role previously filled by Queen Candraprabhā.
1100Divy 571.15, prativinodayāmi(mss., pratinod-). Edgerton (BHSD) defines this as “dispels, removes, gets rid of.” One could also take this to mean “remove [the suffering]” or “remove [the sin].” Cf. Tharchin (1984: 51) and Nobel (1955: i, 91n5), who also suggests reading tāvad for tad. Perhaps, “I can make that go away.”
1101Divy 571.26–27, dattaṃ bhavatu | sā kathayati | yathābhūtaṃ . . . Hiraoka (HA 31; HD 71), following the Tibetan (115a3; 123a1), emends to bhavatu kathaya yāthābhūtam. Nobel (1955: i, 91n6) offers a slightly different arrangement: dattaṃ bhavatu| (tat) kathaya yāthā bhūtam. That is, “Your safety is guaranteed. Tell it like it is.”
1102Divy 572.1, ekāntīkariṣyantīti (mss. ABC, ekākikar-; ms. E, akākikar). Edgerton (BSHD, s.v. ekāntīkaroti), citing this passage, explains that this verb means “makes all right, makes perfect, completes.” Perhaps, “they will give you the last word in the matter.” Nobel (1955: i, 92n2) suggests vyantīkariṣyantīti. That is, “put an end to” or “get rid of.”
1103Divy 572.7, anukūlam. Nobel (1955: i, 92n4) strongly prefers the Tibetan (115a8; 123a5), which reads ananukūlam.
1104The text here seems to be incomplete. Cf. Nobel 1955: i, 93n2.
1105Divy 573.6, adbhutaṃ(mss. CD, adbhuta) saṃvṛttam(mss., -ttāḥ). Nobel (1955: i, 93n6), following the Tibetan (116a4; 124a2), suggests maṅkavaḥ saṃvṛttāḥ. That is, “were dismayed.”
1106Following the Tibetan (116a4; 124a2), Nobel (1995: 93n6), and Hiraoka (HA 31; HD 71), read anudagrā aviśāradāḥ. Divy 573.6, anubhāvodagrā aviśāradāḥ.Perhaps, “And those who were well known for their great power were unnerved.”
1107Following Nobel (1995: 93n7) read āryasya mahākātyāyanasya. Hiraoka (HA 31; HD 71) suggests āryakātyāyanasya. Cf. the Tibetan (116a4; 124a2). Divy 573.8, āryakāśyapasya kātyāyanasya. That is, “the noble Kāśyapa, to Kātyāyana.”