Yet another Mañjuśriyamūlakalpa?

I did not have the time to follow up this one, but perhaps there are some of you out there who are interested. Today I picked up by chance D. K. Kanjilal & K. Kanjilal, Sanskrit and Allied Manuscripts in Europe (Sanskrit Pustak Bhandar, Calcutta), apparently a recent acquisition of the Bodleian. The book is a long list of pretty confused notes about various manuscript libraries the authors had the chance to visit in the U.K. and the continent (and there is no index... and there are many typos... but let's forget about all that, it seems like a very useful book).

The author reports a list of Nepalese mss. at the Chester Betty [sic!] Library in Dublin. It's mostly Pañcarakṣās and dhāraṇīs, but one item - he says - is a Mañjuśrīmūlakalpa. Although he says that the ms. is 'very old', he also gives the 17th century as an estimated date. Does anyone happen to know more about this? It sounds like a false lead to me, but you can never know for certain.

An inscription from Spu hreng

Sam of earlytibet fame posted a very interesting article recently. In the comments thereon I suggested that the text was defaced in order to 'recycle' the text. Today however this interesting little inscription came to my attention which should perhaps be added to the argument, although this defacement (if it is one) is of an entirely different nature.

It has been some years that Precious Deposits has been published and shame on me for not browsing through its five volumes earlier. Volume one (amongst many other fascinating things) has a picture of this Avalokiteśvara statue (p. 173, sorry about the quality; I could not take out the book from the library so a bad photocopy-scan will have to do). According to the caption the statue was found in Zhi bde village in Spu hreng county.

Then there is this dedicatory inscription (p. 172) with all kinds of good wishes from the donor. I will not transcribe it since it is quite legible in the book.

But here is the interesting part: who is the donor? The right side says Seng ge zhang chen po 'Bro(?) khri(?) brtsan sgra||(!) mgon po rgyal, (?) meaning that you can barely make out the letters. The other side has a slight variant for the name: zhang 'Bro(?) khri(?) brtsan sgra mgon po rgyal. Notice how the clan name 'Bro and the khri are almost illegible in both cases. Furthermore, is khri some kind of pretense of royalty (at any rate, is that what the vandal thought)? But then why is he calling himself zhang and zhang chen po?

Below you will find the names. I might just be paranoid, but it is highly unlikely that someone vandalizes two sides of an inscription in exactly the same places where the donor identifies his clan and possibly arrogates to himself the royal khri. Quite clearly, this guy had a problem with the 'Bros. And who would those be? Well, who did not have a problem with them?

Suggestions/comments are highly welcome.

evam āryamiśrān vijñāpayāmi

The moment we have all been waiting for is here: the hilarious, the scandalous, the outrageous... Quartet of Causeries is here. Read some of the excerpts. Here is what our critics say:

"I knew these guys, but I thought they were just joking around at the pub. It's actually not bad poetry." [Kālidāsa, notoriously elusive poet]

"The Caturbhāṇī taught me everything I know. Never leave home without it." [Dāmodaragupta, award winning author of A Courtesan's Confession]

"When I'm down and need a good kick I read the Pādatāḍitaka." [Kṣemendra, acclaimed author of The Idiot's Guide to Making Fun of Bengalis]

"The Dhūrtaviṭasaṃvāda brings back into public awareness the topic of the pimping subaltern other. It is ruthless against Sanskritic society and the greatest thing about it is that it's done with the enemy's weapon: brilliant Sanskrit. Not as if I could read Sanskrit, only colonialists can and do." [very famous post-colonialist, name withheld]

"The Dhūrtaviṭasaṃvāda coaxes from out of the shadows the subject of the subaltern as the "Pimp". It is excoriating in its critique against Sanskritic society while at the same time formulating its diatribe with the favored weapon of the oppressive literary minority: erudite Sanskrit. As Foucault points out: "Power is not an institution, and not a structure; neither is it a certain strength we are endowed with; it is the name that one attributes to a complex strategical situation in a particular society." (What's with all the gibberish that is printed on the left side? Surely this is a colonialist expropriation of the Other's voice. Hold on... the Other here is the oppressive literary minority! I'm confused.) [very famous post-colonialist's student, name withheld]

Bsam yas rdo ring

The attractive new coating. I guess it makes it a little bit more legible but they should have used some pink and neon green I feel.

A note on Dharmasvāmin's travels

As most of you will have observed I am not quite up to date with secondary literature (nor with primary literature for that matter), so whatever I say here may have been discovered already. Jinajik tells me that there is an annotated Japanese translation of the first part of Chag lo the younger's priceless rnam thar. This is unavailable to me and I do not read Japanese (unfortunately).

The passage we are concerned here is from the second chapter of Dharmasvāmin's life (let's keep the re-Sanskritized name, although it is thoroughly unjustified in my view). When he - through his disciple - speaks of Thaṃ vihāra, he states: 

"Further, in Nepāla there is a Vihāra called Thaṃ, also called the "First Vihāra" [note 10: ka pa'i gtsug lag khang], or the "Upper Vihāra" [note 11: Gong gi lha khang]." (p. 55 in Roerich's translation)

You will find the Tibetan on p. 6.: 

yang Bal yul na Thaṃ bi ha ra Ka pa'i gtsug lag khang ngam Gong gi lha khang zer|

As far as I can tell Roerich read the ms. correctly here, but the translation is problematic. I know of no tradition that would call the Thaṃ bahi (or Vikramaśīla mahāvihāra if you prefer the Sanskrit) the 'first' or the 'upper' monastery.

It is not difficult to see the Newari Kwāpā dyaḥ behind ka pa'i gtsug lag khang. It should then follow that the expression gong gi gtsug lag khang is a corruption of *ā gaṃ [/gi] gtsug lag khang, rendering Newari āgaṃ dyaḥ. I am not quite sure how this might have happenned if it is indeed a corruption. Chances are that 'gong' or 'gi' originally read *gaṃ and the *dang a (instead of 'dang ā') was somehow misread '-ng ngam'. All this can happen quite easily in dbu med and one can play further with adding or deducting a few strokes. But the syntax is still unsatisfactory. zer does indeed seem to suggest that we are dealing with alternative names here. Perhaps Chos dar did not quite understand what his master was trying to explain?

Granthinām is back!

A third avatāra of Daniel Stender's great blog is back, revealing the following secret mantra between the lines: "backup, backup, backup..."

Canons for all

Thanks to Dan for pointing out this blog entry. In short TBRC has decided to make canonical collections free for all to view. Their laudable decision will be followed by a string of lawsuits from Tibetologists all over the world (causing endless sleepless nights, exhaustion, spectacular breakdown of their non-canonical social life, etc.) However, for the time being many thanks are due.

Yum bu bla mkhar

Chances are that you will arrive quite exhausted to the Yum bu bla mkhar. Do not be fooled by the approach, which is very cleverly constructed. If yours truly managed to be at the gate in thirteen minutes from the bottom of the hill, you will certainly do better.

Here is a close-up of this magnificent building. Some fifteen hundred years ago Lha tho tho ri was taking his afternoon stroll up there just to be knocked on the head by some sūtra.

That's the newly constructed bus station with the usual tourist rip-offs such as one yuan for the bathroom (raw silk sanitary towels and complimentary Chanel no. 5 included).

The rest of the view is, however, breathtaking (quite literally). The Yar lung valley is lush. It was for the first time I really understood the eulogy of P.t. 1026.

Note the walled area on the left. According to legend this was the first parcel to be worked upon after the self-planting, self-growing grains were gone.

The small stele marks the spot of the first settlement created by the sons of the good monkey and the brag srin mo.

Yonder a small chapel holding the throne of Atīśa.

A view best enjoyed with good friends.

The old man will insist that you offer bsangs to the gods. Don't resist, he's very nice.