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  • The Zotero library underlying the CEToM bibliography is now public and can be viewed here.
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SI B 117

Known as:SI B 117; U 18; Fragment Mironov; Mir.
Cite this page as:Georges-Jean Pinault; Melanie Malzahn. "SI B 117". In A Comprehensive Edition of Tocharian Manuscripts (CEToM). Created and maintained by Melanie Malzahn, Martin Braun, Hannes A. Fellner, and Bernhard Koller. https://cetom.univie.ac.at/?m-sib117 (accessed 10 Dec. 2023).

Edition

Editor:Georges-Jean Pinault; Melanie Malzahn

Provenience

Main find spot:Kuča
Collection:IOM (St. Petersburg)

Language and Script

Language:TB; Sanskrit
Linguistic stage:classical
Script:classical

Text contents

Title of the work:Udānavarga
Passage:29.45a-52a
Text genre:Literary
Text subgenre:Doctrine
Verse/Prose:prose

Object

Manuscript:Mironov
Leaf number:///
Material: ink on paper
Form:Poṭhī
Size (h × w):9.1 × 16.6 cm
Number of lines:6
Interline spacing:1.4 cm

Transliteration

a1/// [na] • na kse ntra ā¯ ¯m ṣme ñcai • na nda nti ba hu bhā ṇi na¯ ¯m na [ks]· [ntra] ///
a2/// [s]t[i] lo ke ṣva ni ndi ta ḥ mā ne saṃ śai ṣṣe ne a nā ka tte • 40 5 ///
a3/// p[r]a śaṃ si ta ḥ so mo ka lymi wa¯ ¯t pa pā lau • nā bhū dbha vi ṣya ti ///
a4/// [no] ña k· ka lpā stra 40 6 ya ntu vi jñā pra śaṃ sa nti • kuce no ///
a5/// [s]ā sā [sa] mā khyā tā • pā la lyñe su we we ñu • na tva jñai rya ///
a6/// [sso] nta ya [k]ne mpa ri tto¯ ¯s̝ prā jñaṃ śī le ṣu sa mvṛ [t]· – ·ai ///
b1/// [¯m]t[] ka sta [nni] ndi tu ma rha ti • kuse cau nā ktsi a rca ntra [40] 8 ś[ai] ///
b2/// [s](·) mā wa ska ntra • e vaṃ ni ndā pra śaṃ sā bhi ḥ ma ntrā kka nā ka l[yñ]e ///
b3/// sya mū laṃ kṣi tau nā sti • ke te wi tsa ko ke nne mā ne saṃ • pa rṇ ///
b4/// [¯]m[] cau ai śa moṃ śa nmau meṃ tsa lpo ṣo • ko nu ni ndi tu ma rha ti • ·[us] ///
b5/// ntā naṃ pa ri kha ñca yo ni vṛ tta ḥ se rke tsre rme s̝pa kuse ka klau ///
b6/// [s]· de va ko pi lo ka ḥ mā ai śtra śle ñä kci ye ra no śai ṣṣe 50-1 ya [s] ///

Transcription

a1 n1 /// na • naksenträ ām ṣmeñcai • n{a/i}ndanti bahubhāṇinam naks(e)nträ ///
a2 n2n3 /// sti lokeṣv aninditaḥ mā nesäṃ śaiṣṣene anākätte • 40-5 ///
a3 n4 /// praśaṃsitaḥ somo kälymi wat papālau • nābhūd bhaviṣyati ///
a4 n5 /// no ñak(e) kälpāsträ 40-6 yan tu vijñā praśaṃsanti • kuce no ///
a5 n6 /// sā sā samākhyātā • pālalyñe su weweñu • na tv ajñair ya ///
a6 n7n8 /// ssontä yaknempa rittoṣ prājñaṃ śīleṣu samvṛt(am) ai ///
b1 n9 /// mt kas tan ninditum arhati • kuse cau nāktsi arcanträ 40-8 śai ///
b2 n10n11 /// s· mā waskanträ • evaṃ nindāpraśaṃsābhiḥ mäntrākka nākälyñe ///
b3 n12 /// sya mūlaṃ kṣitau nāsti • kete witsako kenne mā nesäṃ • parṇ(ā) ///
b4 n13n14 /// ·m cau aiśamoṃ śänmaumeṃ tsälpoṣo • ko nu ninditum arhati • (k)us(e) ///
b5 n15n16 /// ntānaṃ parikhañ ca yo nivṛttaḥ serke tsrerme ṣpä kuse kaklau ///
b6 n17 /// s(a)devako pi lokaḥ mā aiśträ śle ñäkciye rano śaiṣṣe 50-1 yas(ya) ///

Translation

a1 One blames the one who sits in silence, [45a] Sanskrit one blames (the one who speaks much), [45b]
a2 Sanskrit there is no one irreproachable in the world. [45d]
a3 Sanskrit Or the one (who is) exclusively praised, [46b] Sanskrit
a4 and presently no such one is even found. [46d] Sanskrit But the one whom (the wise ones praise), [47a]
a5 Sanskrit that praise has been said (definitely). [47c] Sanskrit
a6 The one provided with wisdom, characterized by (good) behavior, [48a] Sanskrit the wise one (...) [48b]
b1 like (a coin of gold), [48c] Sanskrit who is entitled to blame that one? [48d] Sanskrit
b2 it (= the mountain) does not tremble (because of the wind), [49b] Sanskrit in the very same way by blame (or praise), [49c]
b3 Sanskrit At the basis of which there is no root, [50a] Sanskrit
b4 such a wise one liberated from all chains, [50c] Sanskrit who (is entitled to blame that one?)
b5 Sanskrit who has turned away from continuity and the abyss, [51b]
b6 Sanskrit the world even with its gods does not recognize (him). [51d] Sanskrit

Other

a1+ Man tadelt [wtl. sie tadeln] den, der schweigend sitzt, (man) tadelt (den, der viel spricht, man tadelt den, der wenig spricht:) Es gibt niemanden in der Welt, der nicht getadelt wird. (Schmidt 1974: 174)
a3+ (Einen Menschen, der nur getadelt) oder nur gelobt [wird], (gab es nicht, wird es nicht geben und) gibt es auch jetzt (nicht). (Schmidt 1974: 215)
a6+ Einen Einsichtigen, einen mit (dem ]guten] Wandel) Verbundenen, einen Verständigen, ..., wer kann den tadeln? (Schmidt 1974: 100)

Commentary

Parallel texts

A 419; Sanskrit (Bernhard 1965: 385-388)

Philological commentary

The edition is based on autopsy of the original manuscript.
n1 The mutilated akṣara at the beginning of the line belongs to Skt. āsīnaṃ (45a). In the middle of the line the reading nandanti is certain instead of nindanti. This mistake may be due to the influence of the TB match naksenträ.
n3 The first word has to be restored as Skt. nāsti (45d).
n5 The complete translation of the pāda 46d na cāpy etarhi vidyate can be safely restored as mā ra no ñake kälpāsträ.
n6 The first visible akṣara belongs to Skt. praśaṃsā (47c).The last visible syllable belongs to yaḥ (47d).
n8 There is no trace of virāma after ‹nta›. This final group -ssont belongs to the oblique singular masculine of an adjective in -ssu translating Skt. medhāvinaṃ (45a). At the end of the line a part of the uppermost paper layer has been torn away before ai. This syllable certainly begins the word aiśaumye translating Skt. prājñaṃ (48b).
n9 The first visible sequence is the end of TB ramt translating Skt. iva (48c). The last visible syllable on the line begins Skt. śailo (49e).
n11 One may restore the complete translation of the pāda 49b Skt. vāyunā na prakampyate as wentesa mā waskanträ.
n14 At the beginning of the line one reads the end of Skt. muktam. Note that the final nasal is noted in the same way in a1 and probably in a6.
n16 The line begins with the final part of Skt. santānaṃ (51b). At the end of the line one should restore TB kaklautkau translating Skt. nivṛttaḥ.

Linguistic commentary

n2 As match of the locative plural Skt. lokeṣu (45d) one finds the locative singular TB śaiṣṣene ‘in the world’. One may surmise the omission of an anusvāra in the form śaiṣṣeṃne, but the singular also makes perfect sense.
n4 The adverb Skt. ekāntaṃ ‘absolutely, exclusively’ (46b) has been translated according to the etymological meaning ‘having a unique goal’, i.e., TB somo-kälymi ‘having a unique direction’.
n7 The Sanskrit compound vṛtta-yuktam (48a) lit. ‘provided with good conduct’, ‘virtuous’ has been translated etymologically by TB yakne ‘way, manner’ and the PPt of the verb ritt(ā)- ‘to be attached, linked to’. As for the match of Skt. medhāvin- ‘provided with wisdom’ a likely candidate would be TB pälskossu (TA pälskasu) ‘provided with thinking’.
n10 As translation of the compound Skt. nindā-praśaṃsā- ‘blame and praise’ we may expect a TB coordinative sequence nākälyñe pālalyñe, since pālalñe is already recorded as translating Skt. praśaṃsā- in SI B 14 a6.
n12 Again a case of literal translation: Skt. kṣiti- in this passage means ‘basis, foundation’ but it has been understood as meaning ‘earth’.
n13 Note that the same device for noting final Skt. -m as seen elsewhere in this manuscript is even found in the parallel TA fragment A 419 a3: /// nān muktam\ • cam \ ///. Interestingly, the anaphoric demonstrative pronoun TB cau is matched by TA cam.
n15 The Sanskrit text edited by Bernhard has saṃtānaṃ parikhaṃ ca (51b) “continuity and ditch”, which has been literary translated into Tocharian. To be sure, this does not make much sense. Therefore, one may assume that the original wording underwent corruption from a Middle Indic original that contained the nouns saṃdāna- ‘chain’ and parigha- ‘barrier’, see Hahn 2007: 406 who translates the stanza as: “der von den Hindernissen und den Fesseln frei geworden ist [who has become free from the hindrances and the bonds]” (p. 115). Note that the TA translator did not try to transpose saṃtāna- and simply used the loan word santāṃ (A 419 a4), probably because the TA match sark had adopted the meaning ‘line of descendants, descent’.
n17 For the translation of the pāda 51d the fragment A 419 a5 reads: /// naṣ śla ñä(kc)iṃ ///. Accordingly, it can be restored by comparison with the TB text as: (mā knā)naṣ śla-ñä(kc)iṃ (penu ārkiśoṣi).

References

other

Mironov 1909: 557-560; Lévi 1911a: 434ff; Lévi 1933: 51; Bernhard 1965: 385-388

Translations

Schmidt 1974: a1 a2 (174), a3 a4 (215), a6 b1 (100)

Bibliography

Bernhard 1965

Bernhard, Franz. 1965. Udānavarga. Band I, Einleitung, Beschreibung der Handschriften, Textausgabe, Bibliographie. Sanskrittexte aus den Turfanfunden 10. Göttingen: Vandenhoeck und Ruprecht.

Hahn 2007

Hahn, Michael. 2007. Vom rechten Leben, Buddhistische Lehren aus Indien und Tibet, Aus dem Sanskrit und aus dem Tibetischen übersetzt und herausgegeben. Frankfurt am Main/Leipzig: Verlag der Weltreligionen (im Insel Verlag).

Lévi 1911a

Lévi, Sylvain. 1911a. “Étude des documents tokhariens de la mission Pelliot.” Journal Asiatique 10ème série, 17: 431–64.

Lévi 1933

Lévi, Sylvain. 1933. Fragments de textes koutchéens. Udānavarga, Udānastotra, Udānālaṁkāra et Karmavibhaṅga, publiés et traduits avec un vocabulaire et une introduction sur le «tokharien». Paris: Imprimerie Nationale.

Mironov 1909

Mironov, Nikolay D. 1909. “Iz rukopisnych materialov ekspedicii M.M. Berezovskago v Kuchu.” Bulletin de l’Académie des Sciences de St.-Pétersbourg VI série (8): 547–62.

Schmidt 1974

Schmidt, Klaus T. 1974. “Die Gebrauchsweisen des Mediums im Tocharischen.” PhD thesis, Universität Göttingen.