C. Hooykaas An exorcistic litany from Bali

In: Bijdragen tot de Taal-, Land- en Volkenkunde 125 (1969), no: 3, Leiden, 356-370

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_ he subject of this paper is the opening litany of that intermediary | or second part of the Balinese Bauddha Brahman's daily ritual when, after the preparaition of toya/tïrtha pabërsihan, Holy Water for purification, he proceeds to préparé the toya/tïrtha panlukatan, Water for Exorcism. As always, my text has suffered by 'the tooth of time', but I was fortunate enough to find such a wealith of materials for emendation, that satisfactory progress could be made. This litany really belongs in the book on Balinese Bauddha Brahmans which I ara writing at present mainly for students of Greater India and historians of religion — but even as an Appendix it might be rather unwieldly there. In a separate paper it has, however, a better chance of commanding the attention of philologists, whose methods I use, but whose excursions in the Balinese field are perhaps not generally known, and of cultural anthropologists who may not yet be fully aware of the possibilities of the Balinese sphere. The longer I atn working in it, the more rewarding it becomes for me, and I should like to instill this feeling of happiness into my younger colleagues. One cannot deal with manuscripts without feeling the urge to look for others on the same subject; in the course of doing so I found that the padanda Boda of Griya Krotok and his senior colleague and co-villager in Griya Tëgëh had closely related versions of this litany (as well as of other texts). According to Kr,1 the officiating priest should be provided wiith petals, rice grains, frankincense, as usual, and a broom — which is quite undersitandable in a ritual of exordsing evil, its use being repeatedly witnessed when the assistants of the sënguhu/rsi bhujanga sweep together the caru or bantën tëbèn, the offerings to placate bhi'ita and kala, devils and demons. Tg ignores the broom, perhaps as being self-evident, but adds a complete flower (no need here to mention what is prescribed expressis verbis in F, that after finishing the litany, the flower should be thrown into the water

1 For abbreviations denoting manuscripts, see Appendix I: Sources of Tïrtha Kamandalu.

Downloaded from Brill.com09/30/2021 11:04:21AM via free access EXORCISTIC LITANY FROM BALI 357 that is to become toya pmlukatan). Dapdap leaves2 should, moreover, be provided and leaves of samsam 3 which I saw used for the warding off of evil spirits from a funeral cortege on its way to the sëmö (Skr. smasana), graveyard and place of incineration; the Balinese treatises on Dharma Pavayanan, the 'Eternal Principles of the Shadow Theatre', such as K 106, 369, 1151 and 1610 prescribe them for these same purposes. Finally, Tg is the onily manuscript of my 22 sources to mention tan kavèdar, 'formula not toi be recited aloud'. Though in another context this might mean 'not to be revealed, disclosed, divulged', in our case this would be in flat contradiction. to the fact that we find it written in 20 manuscripts, originating from griya Boda and griya Siva, and cyclostyled by the Vesya of Ba and Bb for the use of pamwhkus, temple priests or village priests, and also by the owner of Tg, a padanda Boda, then working at the Bureau of Religious Affairs (F), likewise cyclostyled and also destined for the same group of priests.4 (Haec fabula docet: the consulting of more manuscripts adds data; in one place the same author gives a reminder about a particular detail, in another place, of another; it may also happen that such a detail is found in only one out of the 22 sources.) More frequently to be found than inantra tan kavëdar are the con- cluding words of the rubric (D-I) atur (n)hulun ri ka[h]yanan sakti, 'I make my offering in the holy temple' — offering to be understood as the reverential words, the I being the priest. When we now turn from the final rubric to the initial one, we find widely divergent wordings, as would be expected with private notes. EGH have: nunas tïrtha ka lnhur, 'to ask for Holy Water from Above'; ABC have: nastava(-an C) tïrtha (A: maka-pa)knkuluh sak en (C: ka) luhur (B: in Bhattara), 'to sing the praise of the Holy Water to be used as kukuluh to obtain from the God(s) Above'. Since the word tïrtha should be used for the Holy Water which the inspired brahman

2 Dr. Paul Wirz in his Der Totenkuit auf Balt. Strecker und Schroeder, Stutt- gart, 1928, pp. 110 & 112, tells us that they play an important role at a great variety of occasions. 3 Also mentioned in Kr and N; Wirz, op. cit. p. 74. 4 When I was presented with a palmleaf copy of the pamatiku's ritual and there for the first time found the Buddhistic Tri-Ratna, I was bewildered; only later did I find that this was a palmleaf copy of F turned into Balinese script, and that the owner of Tg had enriched F with some of his formulas; C, like- wise, proves to be a palmleaf copy of B, whereas B — though mentioning an 'author' — shares its contents with A.

Downloaded from Brill.com09/30/2021 11:04:21AM via free access 358 C. HOOYKAAS priest prepares, and kukuluh is the water which the pamanku, in the evening, puts on the throne of the God of the Sun, accompanied by a short invocation that during the night He may deign to descend into it, the words used are slightly disordered. But then the Balinese only too often use the words bali/bantën, offerings to the Gods, and caru, offerings for bhüta-kala, indiscriminately. Properly speaking, the Kamandalu water is kukuluh, to function as tïrtha and is, without exception, called tïrtha Kamandalu and amrta. D continues with naturin Bhaittara pan-jaya-jaya tïrtha, which must mean: praising the God(s) for the purpose of obtaining Holy Water, More interesting are F and I: Sira Dé Manku masaha makarya tïrtha panlukatan, angèn panlukatan pamarisuddhaan babantën, 'the pamanku must recite a sëhö [and in this way] préparé Holy Water for exorcism, to be used for freeing the offerings from curses and to purify them'. The same important word sëhö is found in J and K: tnalih anainbut bajra anagëm këmban ura (J: anaral / K: riaran tïrtha); saha; 'take the thunderbolt5 to hand, and (when asking for Holy Water ?) use petals (while reciting the following) sëhö. Sëhö is, as a rul e, an exorcistic litany consisting of a nurnber of quatrains with octosyllabic lines, as in our case; for the Balinese this is too evident to note it more than 4 times out of 22 — unless they have sünply forgotten about the whole thing as I will suggest infra. The only metrical translation that has been published,6 also in quatrains of octosyllabic lines, of the sënguhu/rsi bhujanga's longest-known in- cantatioii called PÜRVA BHÜMI KAMULAN, was made by me. For that I was able to use a dozen manuscripts. Though the majority of lines of these manuscripts, taken together, proved to be octosyllabic, by this fact suggesting that the whole incantation should consist of them, a very considerable minority consisted of less and especially of more syllables. However, as soon, as one works eclectically, picking out the octosyllabic line of one manuscript and discarding the synonymous but unsuitable line of another, one gets more than 90 % octosyllabic lines at his disposal. The situation appears to be that the Balinese have lost the feeling for the octosyllabic line in the sëhö; e.g. they use disyllabic

5 Only padanda Boda handle this cult-instrument, and K originates from a griya Boda. 6 C. Hooykaas, The Balinese Sëngguhu-priest, a Shaman, but not a Suft, a Éaiva, and a Vaisnava, pp. 267-81 in Malayan and Indonesian Studies, Essays presented to Sir Richard Winstedt at his eighty-fifth birthday edited by John Bastin and R. Roolvink, Oxford, Clarendon Press. 1964.

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déva instead of synonymous and trisyllabic bhaittara, or vice versa; sometimes they become explicatory and add the 'why' and 'when', so often lacking (to our taste) in ancient poetry; or verbose and add para to the synonymous vatëk — but then we are in the island influenced by dévata nava (9) - sana (9), in the archipelago where Malay prose excelled in its hatta-maka-këmudian, 'thereupon-then-next'. As soon as one becomes aware of this peculiarity and takes the liberty of cutting out a superfluous word here and there, some 98 % of the available lines become perfect. To have not more than 2 % of corrupt lines in the situation where the feeling for the correct shape is lost, is a most gratifying result.7 The only sehó hitherto made accessible in print is that to be found in Van der Tuuk's Kawi-Balineesch-Nederlandsch Woordenboek III s.v. I,t is rather faulty, as would be expected when one quotes from a single ms; however, such a quantity of material on ritual of the pamanku has now become available (cf. Sources), that it will be possible to edit more satisfactory specimens. After I had discussed sehö with Bernard Yzerdraat, a musicologist working with the Government Radio in Djakarta, in 1959, he let me hear the octosyllabic quatrains sung by the Baduy (West-Javanese) priest called dalan, the man who opens the agricultural season with his ritual and his incantation, warding off evil influences and invoking benevolent powers. The Sundanese pantun materials, collected and published by C. M. Pleyte8 contains a considerable number of octo- syllabic lines; a more critically edited text and a valuable paragraph on the octosyllabic charaoter are presented by F. S. Eringa in his Leiden Ph.D. thesis.9 I am inclined to expect the same from M. A. Jaspan's Ka-Ga-Nga Sumatran texts.10 In this connection, attention should be drawn to an unmistakeable sëhö in Buginese language in J. Noorduyn's Leiden Ph.D. thesis" with its eloquent oath:

7 I intend to include this sënguhu incantation in a book on Visnu in Bali. 8 See VBG, Vol. 58 (1910-1911), TBG, Vol. 57 (1916), pp. 55-96; 455-500. 9 Loetoeng Kasaroeng, een mythologisch verhaal uit West-Java, VKI 9, 1949, pp. 103-105. 10 Folk-literature of South Sumatra: Redjang Ka-Ga-N'ga-texts, Australian National University Press. Cf. also, same author, Symbols at work, BKI 123/4, 1967, pp. 476-516; also published separately by the University of Huil, Centre for South-East Asian Studies (1968?). 11 Een achttiende-eeuwse Kroniek van Wadjo, Buginese Historiografie, 1955, p. 58.

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Arengkalingamanëkko, Now all of you pray listen well, Riasë', riawa, urai', Above, Below and in the West, Alau', maniang, manorang, The East, the South and in the North, Sini llolo', sini lluttu', All those who creep, all those who fly, Sini makkadja ritasi', All those who go to fish at sea, Sini makkadja ridarë', All those'who work do on the land, Upasawë'manëttoko, All of you do I now invoke, Puang-nene-mangkau'ku, Rulers, my ancestors royal, Angkanna malliwëngnge, All those who have already passed, Rigosali padang-lupa; To death's realm, field of the forgotten. Llisuga pengali'ku, As my loincloth, when it be cast Natu'duangnge solo'? To the stream, comes not back to me, Nalëng llisu gau'-madja'ku, May my evil deeds return not. Apa' iapa Anmg For, only he can be a king, Pperadjai tana, pura Able to make his country great, Nanange-nangeie madja'e Who has by evil been engulfed, Natjiukëngnge gau'na madja'e. And yet has forsworn evil deeds. This is forceful language: it raises two questions. The first is: Is it conceivable that the incantations and litanies of pre-Hindu Indonesian priests were usually framed in the shape of sëhö, and if so, would not the existing frame of sacerdotal incantations have made easier the introduction of the sloka, better: anustubh, likewise consisting of 4 x 8 non-rhyming syllables recited by Hindu priests ? The second is: would it not be worthwhile for a cultural anthropolo- gist not to be satisfied wiith just noting one version of an incantation, simply getting a general idea of the contenits, but to collect as many specimens of it as he can lay hands on, either written or on tape, and endeavour to find1 out the best shape and the most meaningful contenits at the same time? It is here the appropriate place to present the Buddhist version of the incantation which, according to all manuscripts, is entitled TÏRTHA KAMANDALU, (in nearly all followed immediately by Vinadahan Kundi Manik). 1 OM, San Hyan Tïrtha OM, Holy Water Kamandalu,12 Kamandalu, 2 [Kumucur in byomantara,] Flowing (high) in the firmament, 3 Vinadahan kundi manik, Kept in a phial of pearl that holds 4 [Mèsi Gaiiga tirthamrta]. The Holy Water of . 2 Borrowed from Q; 4 borrowed from N; in MNO is mentioned immediately before or after Kamandalu. 12 According to the Monier-Williams Sanskrit-English Dictionary: 'a gourd or vessel made of wood or earth used for water (by ascetics and religious students), a water-jar'.

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5 Sira ta pinaka-Urip, This now the purpose serves of Life, 6 In vatëk dévata kabèh, For all celestial beings, 7 Maka-Urip in Prthivï, As Life for Water and for Earth, 8 Apah, Téja Bayv Akasa. For Light and Wind and for the Sky. 9 Anurunakën [Amrta], They send the Holy Water down 10 Sakin Svarga Suralaya, From Heaven, the Abode of Gods, 11 Pinaka-pasuciyan in Ritual cleansing there to serve 12 Manusa rih Madhya-pada. Of mankind in the Middle World. 13 Ulun anlukata janma, Mankind from curses would I f ree, 14 Anilanak'na lara roga, Sickness and suffering destroy, 15 Dasa-mala papa klésa, The iten evils, sin and sorrow, 16 Ujar ala, ipèn ala. . The evil words and evil dreams, 17 Sakvèh in danda upata, All punishments and curses, all 18 Tëmahara in upadrava, Resulting in calarnities, 19 [Tëka pupug punah lëbur], Be washéd away and brake; 20 Kalukata avak insun. Their curses be destroyed by me.

5-6 in Kr & Tg preceded by 7-8, which there again begin with sira ta, words which are unnecessary and detrimental to the metre. 6 Kr para vatëk, two synonymous words; Tg has simply vatëk.

6/7 Tg inserts a hapex line: yuga nira Bhattara mvan Bhattarï, 'by the (union) of The Supreme God and His éakti', which is 12-syllabic and was perhaps meant to be explicative. It may come from the PÜRVA BHÜMI KAMÜLAN, the long incantation of the sënguhti/rsi bhujanga, mentioned supra; 22 cer- tainly belongs to his repertory.

7 maka in Tg; Kr has synonymous pinaka; cf. A-M version ad 7-10. Tg has San Hyan Ibu Prthivï; cf. ad 26.

9 Tg tumurun, descend; Kr's anurunakën, in accordance with anibakakën in A-M 3, is clearly preferable.

12 According to Tg; Kr's manusa (rin manuh) rin Madhya-pada, does not fit and looks like an amplification/explanation; but cf. infra note 11-24.

13 Instead of ulun, Kr has the synonymous and more dignified pinakènulun.

15 Dasa-mala — for which see at the end of these notes — was followed by tri-tnala, found in A-M 19 in 6 out of 13 mss.

16 Kr sakvèh in ala-ala, 1 syllable short; present 16 ace. to A-K & N.

17 Sakvèh in borrowed from the equally Buddhistic griyas O and P.

19 Borrowed from the equally Buddhistic griya Djadi, my N.

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21 Asuci San Hyan Nirmala, Cleanséd, the Divine Unblemished, 22 Mari [ta mjarüpa ala, No longer in an ugly form, 23 Matëmahan San Hyan Ayu, Embodied in Law Eternal, 24 Mulih marin Sura-pada. Returns it to the God's Abode. 25 Katungvan dé San Hyan Urip, Protected by the Life Divine, 26 Kasunkuvan dé Prthivï, Borne by the Godly Mother Earth, 27 Kasuluhan dé Raditya, Illuminated by the Sun, 28 Vulan Lintan Tarafigana. The Moora, the Planets and the Stars. OM Sa-Ba-Ta-A-I, Na-Ma-Si-Va-Ya.

11-24 not in Tg, which has instead: anlukata (sa-kvèh in) tri-mala, panca-mala dasa-mala (8), nin janma manusa kabèh (8), rin manuh rin Madhya-pada (8), 'to exorcise (all) the three evils, the five evils, the ten evils, amidst all people, amidst mankind of the Middle World'. 24 Mulih marin instead of Kr's ka, 'towards', borrowed from final words in N. 25 Katungvan borrowed from Tg; Kr & Tg dé-nin instead of dé. Tg begins 25 with the explicative avét ta; Kr & T repeat this in 26 & 27. Urip (cf. 6) and Sanjlvanl, 'Life-Spender1 and Amrta, 'Drink of ïmmortality', are syno- nyms for the Tïrtha Kamandalu. So is San Hyan Suci Nirmala of 21 ace. to R; something must have gone wrong in the last two quatrains. 26 Not in Tg; Kr dénin Ibu Prthivï instead of dé Prthivï; cf. ad 7. 27 Kr and Tg dé-nin instead of dé; Tg San Hyan Raditya. 28 Tg omits the usual Lintan, but adds: avét ta kasuluhana (8), dénin San Hyan Akasa Ibu Prthivï, which does not give sense.

It appears worth-while to interrupt the discussion for a paragraph on the ten impurities/defilements (line 15); they do not belong to the ethical field, as enumerated in the SLOKANTARA.13 They are kararaban karapuhan, 'involuntary contaots which must be harmonised, made good again', to use the octosyllabic line with which Ida Bagus Njoman Lëpeg, ulaka (not yet ordained brahman priest) of Griya Gedé, Panarukan (Tabanan) starts his enurneration of them. The five which no manual for the pamanku, accessible to me, ever lacks, have been given in Rihial Purification af a Balinese Temple by Jacoba Hooykaas-van Leeuwen Boomkamp,14 based upon her manuscripts A and B, my F and B; they run as follows:

13 élokantara, an Old Javanese didactic text, critically edited and annotated by Sharada Rani, Ph.D. thesis Utrecht, 1957, IAIC (Nagpur, now) New-Delhi, No. 84, pp. 118-20, 343-44. " VKNAW, Afd. Lett., N.R. LXVIII/4, 1961, p. 21.

Downloaded from Brill.com09/30/2021 11:04:21AM via free access EXORCISTIC LITANY FROM BALI 363 ginamël dénin von camah, disturbed by an unclean being, kalëtëhan dénin odak, besmirchéd by toilet powder, kararaban dénin roma, when a hair has fallen on thee, kahibëran dénin ayam, when a cock'rel flies over thee, kalarikahan dénin asu, when a dog steps o'er thy body. Though still no manuscript hitherto found gives the complete set without obvious flaws, the five lacking defilements can be filled in with some degree of certainty by consulting more materials. Four manuscripts mention: manavi ta kararaban, because you get a skin disease, dénin anuku rin pasar, when in the market you have bought, dinol dénin jadma15 camah, sold to you by woman unclean.16 Two manuscripts give: ka-/cëbcëb/cëcël/ dénin von rare, 'because a child has /clutched/fingered/ you'. Another line has kaporodan dénin 'wak alternating with kaporod dénin vök, 'you came in touch with /fish/meat/swine/'. One manuscript only mentions: anolon rin paju- diyan, referring to some involuntary substkution in the play of dice; another text's'olih amandun, in this connection, sheds no light. Njoman Lëpëg's words mvan jadma after the line kalankahan dénin asu might suggest: kalankahan dénin jadma, 'stepped over by a human being', after mentioning the same indignity caused by a dog. In any case, his enumeration is the only one to deserve of the caption dasa-mala; on top of that, he starts with the right definition. Thanks to the wealth of manuscripts collected by the Kirtya and of those presented to me by my indefatigable friend and host, I Gusti Ngurah Ktut Sangka of Puri Agung, Krambitan (Tabanan), it was possible to come at the incantation shown supra without borrowing any word from outside the litany dealt with. The result has a perfect form; the meaning is well nigh completely understandable. Such an example of literary restoration has the advantage on architectural and archaeological restorations that nothing irrevocable has been done; anybody who has the ambition and the leisure to do so can try his hand at another solution with the same materials, which are for the greater part already available in the Leiden University Library;17 the remainder will be accessible 'in due time'.

15 I use jadma instead of von. 18 Presumably by menstruation. 17 Dr. Th. G. Th. Pigeaud, Literature of Java, 2 vols. published, the final third one to be expected in 1969.

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It wöuld be absurd to claim that the o r i g i n a 1 incantation of San Hyan Tïrtha Kamandalu has been presented; my claim is simply that, with the help of a sufficient number of manuscripts, it has sometimes been possible to present a satisfactory result, in this case of the Bauddha version. Readers of my 'Agama Tïrtha' may remember that the Sanskrit or Sanskrit-ising hymn in honour of Sarasvatï was for the second part common to padanda Siva and padanda Boda, bu,t that for the second part each denomination had its own version. The incantation to obtain Tïrtha Kamandalu has, likewise, parts in common, lines which are exclusively Bauddha and lines which are exclusively Saiva. The matter is more complicated by the fact that this incantation also belongs to the ritual of the pamankit}6

Here follows the text of TÏRTHA KAMANDALU, versionis A-M.10

1 OM, Pukulun srëdah Bhattara I beg indulgence of the God 2 Siva muncar Mürti Sakti, Siva Mürti Sakti, 3 Anibakakên Who sendeth downiward 4 San Hyan Tïrtha Kamandalu, Holy Water Kamandalu. 5 Utpatti Bhattara Gaiiga, In Which the Goddess Gariga sat, 6 Vinadahan kundi manik; Enclosed in phial made of pearl; 1 B omits pukulun, contrary to all mss, and common practice, before srëdah. After pukulun, muncar only in ABDH, metrically justified; cf. 16 and 23. 1 (Variae Lectiones J-M) JK insert mankin between pukulun and srëdah; LM insert Paduka before Bhattara. 2 A umuncar a-, JL amuncarana, KM muncarana. 2 (Variae Lectiones J-M) Mürti èakti om. J-M, here as well as in 16 and 23. 3 ABCI anibakakên; D sinibakan; EG tinibakan; F aninibakan; H inibakan. D inserts tïrtha n Bhattara, my line 15. 4 Between tïrtha and Kamandalu, B inserts amrta, superfluous but metrically justified, for San Hyan are borrowed from Kr, Tg, N. 6 (Variae Lectiones J-M) K inserts antuk between vinadahan and kundi manik, a striking example of unnecessary explanation/amplification, detri- mental to the metre. M now has mèsi Ganga tlrthamrta which I used as my line 4 in the sëhö.

18 The pamanku borrowed many a Sanskrit hymn from his padanda 'superiors'; a few examples are given in Jane Belo's charming' Bali: Temple Festival, New York, 1953; a list of them will be given in the book on stuti/stava which Dr. Goudriaan and I are preparing. 18 For versions N-T, see Appendix II.

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7 Maka-sukla nin bhuvana alit, My own person to purify, 8 Maka-sukla nin bhuvana agun, To purify the outer world, 9 Maka-hurip in bhuvana alit, Give my own person force of life, 10 Maka-hurip in bhuvana aguii, Give life force to the outer world. 11 Ahlëburana That may be avoided 12 Ujar ala, ijèn ala, The evil words and evil dreams, 13 Tuju tëluh taranjana, All evil, pain and sorcery, 14 Kalukat kalëbur dénin Be banished, be exorcised by 15 Tirtha n Bhattara The Holy water of the God 16 Siva Mürti Sakti; Siva Mürti Sakti; 17 Siniratan mufïcar muncrat, When it is poured, splashing, spurting, 18 Anilanakën dasa-mala, Destroying the Ten Biemishes, 19 Papa pataka kalésa, The misery, the sin, the pain, 20 Tri-mala nin janma (manusa) Three biemishes of all mankind. [kabèh.

7-8 based upon D-I, 9-10 upon DEFH (GI omit these lines) ; 7 in ABC: maka- sukla (A suddha) nin bhuvana kabèh, AC om. 8; 9-10 in ABC: makaurip in bhuvana agun bhuvana (B om.) alit. Though the cyclostyled version F correctly spells bhuivana agung and bhuwana alit, some mss have bvana; from anustubhs in Archipelago Sanskrit it appears that bhuvana in common practice is disyllabic; as moreover the pronunciation is bvanagun and bvanalit, octosyllabism is guaranteed here. 7-10 (Variae Lectiones J-M) Just as in the mss of the sëhö, JKM use pinaka instead of maka, that is to say, JK: pinaka-urip in bhuvana agun (which can be read pinakörip in bvanagun (8)); id. alit; id. sukla ... agun; id. sukla ... alit; L om. 7-16. 11 DG ahlëburana; Ac anlëbur, B anëluara, E amburburana, FI amuburana, H ana. 12 Preceded by sarva in DEFI, by sa in H; in A followed by mala pataka, (in J by lara roga, in K by buvat moro, JK sasab mrana). 13 EFHN insert dèsti between tuju tëluh and taranjana (for which cf. G. W. J. Drewes, 'Drie Javaansche Goeroe's, hun leven, onderricht en messiaspredi- king', Ph.D. thesis, Leiden, 1925, p. 175 note 1). 13 in ABC followed by dèsti tivan prakasa (C prakata) (in J by sa-npata nin von atuha (8)). 14 FIJ kalukat; GH kasupat; E kasuddha; ABC prasama; D om. AG dénira. 15 DFHIJ tlrthan, A éiva tïrtha. 16 EH Mürti éiva. 17 ABC tïrtha after siniratan (A) / siniratan in (B) / siniratan (D-JLM) {siniratakën in K). Two final words: in all mss variations between a/ë and u. 17 followed by sinucaran (D) / sinuncar (EH) / (sinucar ST). 18 GH anilan / DJLM anilanan / K anilanakëna; D sad instead of dasa. 19 D om.; in D-I followed by tri-mala. 19 (Variae Lectiones J-M) K papa pataka only, LM mala only. 20 Before kabèh, D inserts papa, B rin rat bhuvana. 20 (Variae Lectiones J-M) LM kaula only.

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21 Muksah ilan punah k'supat, Cocnpletely they are aü destroyed, 22 Déniri tïrtha nin Bhattara, By the Holy Water of the God 23 Siva Mürti Sakti. Siva Mürti Sakti. 24 OM, siddhir astu namah There be result; hotnage and honour. [svaha. 21 muksah ilan A-K, but in DJK only after 23; EGH punah / C kalëbur / K kalukat; kasupat EG-M / sinupat kabèh A / kalukat DFI / kalamukan B. 22 C om. tïrtha; J inserts Kamandalu; my metrical nin instead of ABC nira; DEFH 'n. 22 (Variae Lectiones J-M) After tïrtha, JK Kamandalu, nin Bhattara, LM mrta uttama; no Siva M.é. 23 HJK om.; Siva om. C. The conclusion, remarkably enough, is shared by D and runs: DJK: muksah ilan lara roga (8) J: sëbël kandël aita rih sarlra DJLM: pataka DJ: nin janma manusa / LM nin lara roga DK vastu punah ilan.

CONCLUSIONS

1. One never comes across a Balinese ms which is f ree from mistakes ; its understanding is always improved by consulting another one. 2. In the case of notes for private use, consultation of a number of mss is advisable if not necessary, in view of their special character. 3. In our case a inantra, understandable in itself, proved to be closely related with considerably more elaborated versions, one of which could be reconstructed into a form of a perfect saha, with the help of the themselves. 4. Older mss are not necessarily better, but they may offer a new view. 5. Even if a reconstruction can not pretend to represent the original form, it might come closer to it than any of the materials available. 6. One incantation, though crammed with Sanskrit words and Hindu- ised, is old-fashioned in its form; the request for Holy Water and the use of the word kukuluh point in a pre-Hindu direction. 7. It is feasible that the form of the versions A-M is in transition to the ginada metre (cf. my 'The Lay of Jaya Prana', London, 1958, and 'Bagus Umbara', London, 1968). 8. Ritual materials, whether in 'Sanskrit' or in 'Old-Javanese', are, in many a case, common property of pamanku, padanda Siva and padanda Boda. 9. (Since I came across stutis arid dharanls in difficult Sanskrit which had been handed down faithfully through the centuries, one feels

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inclined to formulate the following) PARADOX: The less under- standable a document is, the better it is handed down; the more understandable, the more it has been liable to enlargement, alter- ation and omission. 10. The age of palmleaf mss being difficult to ascertain, and this material and Balinese script, for religious purposes, still being preferred to Latin script and paper, students of religion in Bali should be made aware of the existence of the Bureaux for Religious Affairs and of their publications. 11. About the pamanku and his writings we are as insufficiently informed in publication (not in ms material) as about the sënguhu/ rsi bhujanga. C. HOOYKAAS

APPENDIX I SOURCES OF TÏRTHA KAMANDALU

A Kusuma Deva, . .. K 1920, originating from Badung, 1940 15 11. Ba (Kitab Sutjï) Kusuma Dewa, oleh I Gusti Ananda Kusuma; subtitle: Pedoman Para Pemangku (Pustaka Bali Mas, Denpasar, Latin script, cyclostyled, -J foolscap, reprinted in 'fifties and sixties' 22 pp. Bb Kusuma Deva, kasalin olih id., ibid., same size, Bali- nese script 28 pp. C Gagelaran Pamangku Kusuma Deva 'Tabanan II' . . 32 11. D Sang Kul-Putih, ... K 420, Bandjar Pande (Klungkung), 1930 24 11. E Kusuma-Dewa-Purana, K 226, Abian Semal (Badung), 1920 34 11. F Gagelaran Pemangku, dikeluarkan oleh: Dinas Agama Otonoom Daerah Bali, Denpasar 1958, cyclostyled, foolscap 13 11. G Tinkah in Pamanku, from griya Dlodpëkën, Intaran, Sanur (Badung) 30 11. H San Kul-Putih, from Pangkung Karung, Krambitan (Tabanan) 28 11. I Gagelaran Pamanku, Kusuma Deva, 'Tabanan I' . . . 52 11.

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J Candi Dharma, ... K 41, Sibang [Kadja?] (Badung), 1928/9 20 11. K Kul-Putih, ... griya Boda Djadi (Tabanan) .... 24 11. L Sang Kul-Pinge, ... K 1298, Bandjar Tëgal (Singaradja), 1934/35 24 11. M Tingkah ing Mungkah Parhyangan, K 1106, Bungkulan (Bulèlèng) 1933 38 11.

N Panlukatan, in PVBDj, griya Boda Djadi (Tabanan) . . 40 pp.

O Panlukatan, in PVBBa, griya Boda Batuan (Badung) . . 28 11. P Panlukatan, in PVBSm, Samsam (Tabanan) (from some griya Boda) 14 11.

Q Panlukatan, in PVBSK, griya Siva Sibang Kadja (Badung) 35 11. R Mantra Panlukatan, griya Siva Riang Gëdé (Tabanan) 1 1.

" S Tinkah in Pamanku, Cod. Or. L.B. 4560, Ju III 183-4, before 1894 15 pp. T Kusuma Dewa, ... K 1804, Singaradja, 1940 .... 90 11.

"Kr Panlukatan, in PVB, griya Krotok, Boda Kling (Karang Asëm) 38 11. Tg Panlukatan, in PVB, griya Tëgëh, Boda Kling (Karang Asëm) 71 11.

These copies are privately owned and were made during the last few years, unless library (K = Kirtya, Singaradja, L.B. = Lug- dunum Batavorum = Leiden) and date are stated. Brace means close relationship. 1 •= lémpir, = strip of palmleaf.

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APPENDIX II

N consists of A-M 4, 6, continues with mèsi Ganga tïrthdmrta (from here borrowed in sëhö 4); then, instead of 7-10, has: pinaka-nrip in bhuvana (8), pinaka-urip in sarïra (8), pinaka-sukla nin bhuvana (8) (no fourth line); instead of 11 laas: anlukata (sakvèh in) lara roga (8), makadi; 12, 13 sarva galak, sarva ahèn, sarva anker; tëka pupug punah lëbur (8); dénira San Hyan Tïrtha Kamandalu (easily changed into: dénin Tïrtha Kamandalu (8)), OM Astraya (x 2) (8), sasrah Ganga jala cupat (8), OM suddha-mala s'uddha-lara (8), hiddha-roga, suddha- pataka; OM nir-rüpa, nir-roga, nir-upadrava; muksah mulih marin (borrowed from here in sëhö 24) sünyata ya, ya nama svaha. O and P, originating from PÜRVAKA VEDA BUDDHA Batuan and Sam- sam, and almost identical, are remarkable because for the greater part they are cast in the fonn of a saha; they run as follows:

OM Ganga i Ganga. pavitram Ganga. (Sm adds pdtra), Tïrtha Kamandalu. Ana gunung aluhur, sumunu(n add. P) prabha nira; O amadafii rat / P ya madani hrt / bhuvana kabèh, namijilakën tïrtha, sakin rënat in prthivï (8), akiris akilamaya (8), iniliran kundi manik (8), sinavuran këmban ura (8), tinampa dénin brahmana (8), vinastu dénih (P: Bhattara) (8), Visnu Isvara, pak'nanira panlukatan (8),1 sakvèh in danda upata (8j, ila-ila upadrava (8), upata nin von atuha (8), kalukata kalëbura (8), dénin Tïrtha Kamandalu (8), apan sampun sinuddha dénih Bhattara.

OM Sa Ba Ta A I ya vé nama svaha.

We find no Siva Mürti Sakti in this version, but Brahma Visnu ïsvara, and Sa Ba Ta A I as in the other Bauddha saha.

Q has as its rubric: Mantra ngèn panlukatan; it runs: OM San Hyan Tïrtha 'Mrta Kamandalu, kumucur in byomantara (borrowed from here in saha 2), vinadahan kundi manik (8), pinaka-urip iii para vatëk devata. kabèh, vënah mahlukat mala pataka, danda upata, lara roga ilan. OM Sarva-Buudha-'Mrta-paripürna ya svaha.

1 The mss here added the superfluous words lara roga, metrically detrimental.

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R: PAÜLUKATAN : OM Tïrtha Kamandalu, vinadahan kundi manik (8), San Hyan Suci Nirmala aranira, sira Urip i Prthivï (8), Apah Tèja Bayv Akasa (8), sira Urip in Dévata kabèh, OM Sa Ba Ta A I, Na Ma Si Va Ya, Ma U Am.

Q and R show how a saha can be reduced to the state of a mantra; or, the other way round: sometimes it is possible to find the more cultivated form of a mantra, in this case of a still understandable one. Finally, there are the S and T versions, both from Singaradja, S colleoted by Van der Tuuk before 1894, T by the Kirtya in 1940, and certainly ultimately derived from the same original; as appears from B and C, the titles should be considered as being synonymous. Their contents offer nothing new, but the threefold repetition is novel in shape.

Pukulun srëdah Bhattara (8), Siva (S adds: murca) Mürti Sakti (8), siniratan mëficur muricar (8), sinu(n)car anilanan tri-mala, dasa-mala nin janma manusa kabèh {the mss repeat this line after the next six syllablès, but I prejer to ignore this repetition heré), (A) moksah ilan punah, (B) kasupat dénin tïrtha n Bhattara Sakti, mvan kënèn (sa)sapa niti Déva (8), kënèn manusa visésa (8),

(A) muksah ilan punah, (B kasupat dénin tïrtha n Bhattara Sakti, mvan dasa-mala nin ag'rin (8), pataka nin janma manusa,

(A) moksah ilan punah, (B) kasupat dénin tïrtha n Bhattara éakti, Rastu siddhi nama svaha (8).

The concluding rastu siddhi instead of siddhir astu, testifying that old mss hoard their own mistakes, has enriched the Indonesian copia verborum; Purwadarminita's Kamus Umum Bahasa Indonesia3 (B.P. Djakarta, 1961) s.v. restu gives: 1 kl barkat; 2 kl pengaruh baik atau buruk; pesona. Merestui: 1 memberi barakat; 2 mengenakan pengaruh (pesona). The octosyllabic feature is represented in half of the lines, and the character of a quatrain has suffered slightly —• nevertheless this in- cantation is far from being without merit.

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