PK AS 6A
The metre is 4 x 7+8 (in principle 4+3 + 3+5). In general, the Tocharian translation does not preserve the segmentation of the Sanskrit pāda structure, because it is metrical itself. Final ś in this manuscript is consistently written with non-fremdzeichen 〈śa〉 and virāma, which is not uncommon in classical texts.
a4. The form jetaṃvaṃ in effect stands for the expected jetavaṃ (cf. jetavanne in the same manuscript PK AS 6D a 4, b 1 and passim in other Udānālaṅkāra texts), a borrowing of Skt. jetavana-.
a7. After the beginning of the narrative we have to assume at the end of this line a short sentence introducing the following direct speech. Since in line b2 the direct speech of the second brother is precisely introduced by wate weña, here we have to assume a similar reference to the first brother and speaker (= the future Buddha Śākyamuni). One may very tentatively restore cai (añmaññante ṣe) ‘they made wishes; the first one [wished]’.
b1. The best restoration seems to be a derivative of the root späntā- ‘to trust, to be faithful’, which usually constructed with the locative, and the phrase “having trust in the Nirvana” is already recorded (B 241 a 5).
b6. The form saṃwartwiwart qualifying the kalpas is formed by the combination of two loan words from Sanskrit terms: saṃvarta- ‘destruction (of the world)’ and vivarta- ‘evolution (of the world)’ (cf. Edgerton BHSD, 499b and 540a).
b7. The plural form ślaukanma is hypercorrect for ślokanma; cf. the gen.sg. ślaukantse in B 95 a 6. Therefore it remains uncertain if the genitive plural, which may be restored later in the same line, had o or au.
a1. The nominal phrase ost yāmṣeñcai (= Skt. gṛha-kāraka-) has to be understood as the direct object of the participle ñäskemane from the beginning of the next pāda. It has a metaphorical meaning of the mind influenced by desire. The translation of the Sanskrit stanza Udv. 31.61 ends with näno näno ‘again and again’ translating Skt. punaḥ punaḥ. The following words belong to the commentary.
a2. The PPt nom.sg.masc. käskowä for standard käskau shows the preservation of final -ä usually written as -o in classical texts; however, other classical texts also show preservation (cf. Malzahn 2012a).
a4. One can restore sp(ārtta)[lyñ](e), the verbal noun of spārtt(ā)- ‘to turn; behave’. It is recorded already with the meaning ‘behavior, evolution’. Here sp(ārtta)[lyñ](e) is the calque of Skt. vṛtti-, abstract of the synonymous verb vṛt- ‘to roll, turn, behave’ in the specialized sense ‘commentary, gloss, explanation (of a sūtra)’.
a5. We clearly have a derivative of TB waśīr, which is a borrowing of Skt. vajra- ‘diamond’. The adjective TB waśiräṣṣe (similarly TA waśirṣi) is recorded so far with the meaning ‘pertaining to a diamond, made of diamonds’. But here we have to assume that waśirṣe is the rendering of a proper name, Buddhist Sanskrit vajraka-, the name of a spirit (yakṣa) that has been converted by the Buddha (cf. Edgerton BHSD, 467a); note that also Sanskrit vajraka- is used as an adjective meaning ‘adamantine, hard like a diamond’.
a7. The adjective anāṣkarai is the oblique singular fem. of anāṣkare* which is based on the adverb TB aṣkār ‘back’. This expression certainly refers to a remote past, so that the prefix an- < *ān- < *æn- has intensive function here. The form omp(r)o[t](r)iṃ ought to be interpreted as omprotriñ, nominative plural of an adjective in -i with the function of appurtenance, cf. with different suffixes the TB nom.pl. compound forms omprotärcci ‘co-brothers’ and TB nom.pl. eṣerñana ‘co-sisters’ based on the oblique stems protär and ṣer, respectively.
b3. The form poyśñi as such makes no sense. In addition, we would expect the abstract poyśiññe parallel to arhanteññe arttāte in the next pāda here. The only sensible possibility is to assume a wrong copying of the metrically correct text poyśiññ=arttāte with sandhi involving inversion in the graphemes.
So far unedited.
Bernhard, Franz, 1965: Udānavarga. Band I, Einleitung, Beschreibung der Handschriften, Textausgabe, Bibliographie, Göttingen: Vandenhoeck und Ruprecht (Sanskrittexte aus den Turfanfunden X).
Buddhist Hybrid Sanskrit grammar and dictionary, by Franklin Edgerton, New Haven: Yale Univ. Press 1953 (several reprints).
Malzahn, Melanie, 2012a: "Now you see it, now you don’t — Bewegliches –o in Tocharisch B", Linguistic developments along the Silk Road: Archaism and Innovation in Tocharian, ed. by Olav Hackstein and Ronald I. Kim, Wien: Verlag der ÖAW, 33-82.
http://www.univie.ac.at/tocharian/?PK AS 6A
Medieninhaber: Universität Wien, Institut für Sprachwissenschaft | Inhalt: Melanie Malzahn | Programmierung: Martin Braun | Design: Patricia Katharina Hoda