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0658 Ancient Khotan : vol.1
Ancient Khotan : vol.1 / Page 658 (Grayscale High Resolution Image)

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doi: 10.20676/00000182
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Mr. Francke contributes the following remarks on the text of the Endere MS.:—

V. 1, kye ma is not an exclamation of misery, as stated in Das's dictionary, but expresses something like " now listen ! " In the same sense it occurs in the Kesar-saga.

V. 6, rmyi lam ; it is interesting that in the Lower Ladâkhi pronunciation rnyi-lam or snyi-lam, the ancient y is preserved. Smyug rgyu, or perhaps dmyug rgyu, is stated by Tar-rfied Cos-op`el to be a well-known word meaning " phantom "3.

` V. 8, yul sa, he says, is used in the same sense as p`a yul.

V. 8, mi bur is also known to him as meaning " unreal ".

V. I I, lcags kyi bya Era, a name of the eagle, on account of his beak, which is like iron.

V. I2, sgoh bu is the Tibetan rendering of the Sanskrit 11113-I ; but sgoia skyes would have been better. The vowel has probably been forgotten. Brims pa is given by T`ar-rued Cos-op`el as go ", here soar ". ` V. 13, bin du seems to stand here for the ordinary la; odoia is a mistake for odod.

` Vv. 14-16. The terminations is re or to re (the t in the latter may be the last remnant of a drag 4) are ordinary Central Tibetan formations of the present tense with auxiliary, parallel to Ladâkhi formations like tahha mi dug.

V. 15, zin, for cdzin, is due to assimilation to bzuh, zum.

V. 17, zees is a development of rjes. Compare Ladakhi Grammar, Laws of Sound, No. 1, which in full

is thus :—s or r+c = sh; s or r+j = zh ; s or r   = s; s or r + dz = z.

`V. Iq, gru is a way of writing grva "wisdom ", " knowledge ". In Khalatse the word rva " horn ", is pronounced ru as well as ra. Sdig mos T`ar-riïed Cos-op`el explains as meaning " many sins " ; but it may be simply "delight in sin ".'

Mr. Francke supplies the following translation :-

I. Now listen !   2. The three realms—gods, men, and animals-   3. are like the town of the

Scent-eaters 6 ;   4. like that they exist and perish.   5. As they are perishing in this way,   6. they

are like an unreal dream, or like a phantom.   7. All power and fame are empty [conceptions].   8. Suppress

[love for] wealth and home, like a misfortune I   q. House and family are as unrealities.   1o. Those

who are wise live according to these [considerations].   II. They are like the eagle [with the] iron [beak],

12. the egg-born one, who soars about solitary peaks,   13. and experiences ninefold joys from clouds

and air.   14. Family and friends deceive us, so   15. that we are caught by the noose of rebirth,

16. so that we are trampled down as by mad elephants.   17. If you will not turn away from them and

follow me (Buddha),   18. there is no deliverance from the three ways of sine ,•'   19. there is no

knowledge to ford [the river of] sin.   20. Therefore it is right to perform the holy religion 7.


v 11 gi!k45.5:74.§i'~~•w~ II 1   ~i~''ticl1i'wZ'rrr1':IN'(1'1 II 2   qfli t'0

~5'~'~'~~1•~~ II s   ~~~'~~~i~ ~'~'~~'~~~t•~~r•~~ II 4   (49 ~1'71'~•471c1U7N'TZ II 5

3 [More exactly, it is the qi   ii of Sanskrit literature.—

L. D. B.]

4 Above, p. 549.

6 [The Gandharva-nagara, Fata Morgana or mirage, familiar in Sanskrit writings. On the term Gandharva see especially Prof. de la Vallée Poussin's note in the Journal asiatique, Sept.–Oct. 19oz, pp. 294 f.—L. D. B.]

6 Explained by Tar-rfied Cos-op`el as referring to the sins done by gods, men, or animals.—A. H. F.

7 [There is a striking parallelism in thought and expression between this poem and the Maitri Upanishad, IV. 2, as has been pointed out to me by Mr. F. W. Thomas.—L. D. B.]