Pelliot tibétain 981

Pelliot tibétain 981 is the longest surviving Old Tibetan version of the Indian Rāmāyaṇa, preserved in the Dunhuang cave library and now held in the Bibliothèque nationale de France. At 276 lines on the recto, it is the most comprehensive of the three Dunhuang Rāmāyaṇa manuscripts (PT 981, 982, and 983), spanning from the cosmic origins of Laṅkā to the march on the demon fortress — essentially the complete epic minus the final battle.

Where other Dunhuang fragments begin mid-story, PT 981 starts from the beginning: the paradise island of Laṅkā, the demon king whose power exceeded the gods, the council of gods in Tuṣita heaven, Viṣṇu's incarnation as Rāma, the miraculous births of both Rāma and Sītā, the succession crisis, the golden deer, the abduction, the alliance with Sugrīva, Hanumān's leap across the ocean, and the bridge to Laṅkā. The Tibetan scribe adapted the epic freely, compressing the seven books of Vālmīki's Sanskrit into a single continuous narrative with Tibetan names and distinctly Tibetan variations: Sītā's fire-curse, Rāvaṇa taking the earth itself, grass growing around Rāma's bow as he sleeps in grief.

The transliteration is from the Old Tibetan Documents Online (OTDO) corpus, maintained by the Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. Character identifications follow the Tibetan-Sanskrit correspondences established by R.A. Stein, Balbir, and de Jong. This is the first freely available English translation.

The Island of Laṅkā

[...] King Rāma [...]

[...] was commanded to serve [...]

The document of King Rāma's farewell decree.

In ancient times, on an island in the ocean, by Mount Meru's [...] side, there was a land called Laṅkāpura. Blue elephants rose high as clouds, ten millions of them like blue [...]. The palaces sparkled like stars and planets rising from the sky. The golden meadow [...] dir dir. Divine birds flew in the sky — the sound of wings 'ur 'ur. The wish-fulfilling trees [...] bore magical fruits, and fine silk leaves swaying down called out: "Whoever desires — come to me!" [...] Rain of pearls falling phrva phrva. Turquoise pendants tinkling sil sil. Golden sand lying heaped, phang phung.

In that place there was a rākṣasa clan whose king was Yakṣa-kori. He possessed power, might, splendor, cunning, skill, and ferocity. Neither Mahādeva nor Indra and the rest could overcome him. He had conquered the three worlds and four continents. The white ones — gods and humans and the rest — were humbled, while the black ones — demons and the rest — flourished and grew fat. Bad harvests came, and many plagues arose [...].

[...] The gods deliberated and took counsel: "The demon and his retinue [...] — the realm of gods and humans is diminished and ruined. If there is nothing to be done, what shall we do?"

[...] "One even more powerful than he — the present gods and humans cannot overcome him. If the divine sage Rnam[...] and the glorious goddess were to join, their son would surely overcome him [...]."

The gods petitioned the sage and the glorious goddess: "Though your wisdom is perfect and your form like a mirror's reflection, though you are not attached to desire's smallest dust, yet you compassionately care for all gods and humans of the world." When they petitioned thus, both consented.

Each shone separately, and by a mere smile a son was conceived. The son born in due time was named Son of Vaiśravaṇa. Then the Son of Vaiśravaṇa conquered the demons of Laṅkāpura by icy destruction. Laṅkāpura was filled with humans and gods.

The Demon's Heir

From the unextinguished line of demons, a remnant — the son of Yakṣa-kori, called Mālyavān-paṇḍita — was left behind in swaddling clothes. The boy grew up and thought: "In every human household in the world there are parents and kinfolk. But who are my parents and kinfolk?" He asked the Brahmin Ratana.

Ratana said: "Your father was Yakṣa-kori. His power, skill, and splendor surpassed even the gods. He ruled a great retinue of demons and lived in supreme wealth and happiness in this land. But the Son of Vaiśravaṇa overthrew him. You are the one who was left behind as a remnant."

Hearing this, Mālyavān was deeply aggrieved and thought: "I will not leave this debt unpaid. But I am too weak to do it myself. I will rely on some great protector and fulfill my desire."

He went to Brahmā's son, the one called Śiva-pasina, who had taken a vow to serve as a divine sage at the chariot-hall of the Victory Palace. For many years Mālyavān practiced great austerities and offerings, pleasing the sage.

Then one day Mālyavān addressed the divine sage:

Lord of the three worlds, Son of Brahmā the God,
possessing all wealth, chief of all gods and humans —
though powerful, never harsh; though at ease, never attached —
will you in compassion accept this offering of devotion?

The divine sage replied: "I am not attached to Brahmā's pleasures. In a secluded place, practicing the guardian's way, I think of nothing else. But to allow beings to gain merit, I consent to accept offerings."

Three days later, Mālyavān [...] petitioned the divine sage:

In this world, warmth like the sun's is rare.
None but you has shown me love.
To repay your kindness, this daughter of mine —
Mekesena — I offer. Please accept her.

He brought the girl. The divine sage was deeply displeased: "If I take this woman, it conflicts with the sage's way, and the world will criticize me. But if I refuse, it violates the principle that one must accept a gift of compassion." He sat in troubled silence.

Mālyavān petitioned him: "The supreme pleasure of bliss for all lies in keeping company with one of radiant beauty — this wondrous companion of glory and magic, this goddess — they say she befits you. All praise, but humbly she bows — with downcast eyes and a sidelong glance — the faintest smile — skilled in the ways of gentle service — coy and devoted to adornment — among goddesses, this rare one: accept her!"

The divine sage said: "We cannot violate the word given before — your daughter pleases the mind, and I consent to take her as wife." The demon rejoiced greatly and gave thanks.

The Ten-Headed King

From Mekesena, the divine sage had three sons. The eldest was named Daśagrīva. The middle was named Udpakana. The youngest was named Ciriśāna. The grandfather Mālyavān loved the eldest and gave him ten heads, so that with many heads his power, skill, and wealth were also great.

Then one day Mālyavān spoke to the divine princes: "I am like a worm among spent demons, a blade among spent timber — of low birth and small power, yet my ambition is great. With grandsons like you — if the first crop is weeds, the first tree is shade — let the others envy! Go to the land of Laṅkā, I entreat you."

The divine princes went to Laṅkāpura. The demon thought: "Now my desire is fulfilled." But when the princes sought divine accomplishments, the gods saw evil signs in the offerings and would not grant them. Then the princes' former teacher Mahādeva bestowed upon them a goddess empowered by a verse-spell, and through that goddess the princes turned the gods' own power against them. They destroyed the gods and humans of Laṅkāpura and filled the place with the demon clan. Daśagrīva became king. The gods and nāgas were made doorkeepers, treasurers, and banner-bearers.

The Challenge to Viṣṇu

Daśagrīva flourished in wealth and enjoyed himself as king wherever he pleased. Then the great and minor ministers spoke: "Though we prevail over ordinary beings, there is a being in the world called Viṣṇu — of great power and possessed of magical abilities."

"Where does this Viṣṇu dwell?" he asked.

"In the northern Milk Ocean," they replied.

Daśagrīva mounted his chariot and went there. One of Viṣṇu's attendants saw him and said: "Daśagrīva approaches!" Viṣṇu said: "Good that the king comes here! Come inside."

But Daśagrīva said: "I have come to fight. Why should I enter?"

Viṣṇu replied: "You and I are both supreme. It would be unseemly for us to fight like dogs. Today, come in — eat and rest. Tomorrow we shall battle."

Daśagrīva came in. But Viṣṇu said: "You need nothing else — just try to lift one of my ears."

He could not lift even one ear. Terrified, he pressed his head to Viṣṇu's feet and prostrated. He returned to the land of Laṅkā. Thus he could not overcome Viṣṇu.

The Incarnation

Then in the realm of Tuṣita, the gods gathered and took counsel. Mahēśvara spoke: "Consult the Fate of the world!"

Fate spoke: "The king of Laṅkā, Daśagrīva, who enslaves the gods and does harm — who first bestowed his empowerment?"

"It was Mahādeva."

"Then go to Mahādeva."

The planet-spirit went to Mahādeva and questioned him. Mahādeva said: "I was not wise about how Daśagrīva turned out. If he harms the world — I have made a vow and cannot intervene. Go petition Viṣṇu."

Viṣṇu spoke: "At this time, the king of Jambudvīpa — called Daśarathi, or also Ten-Chariots — has no son. I will incarnate as his son and destroy the demons."

So Viṣṇu incarnated as Rāma, the son of King Daśaratha. Viṣṇu's son incarnated as the younger brother Lakṣmaṇa. The gods sent forth many emanations.

A goddess capable of destroying the demons' very existence entered the womb of Daśagrīva's wife. After some time, she gave birth to a daughter. When the astrologers examined the child, she bore the marks of destroying her father and the demon clan. They placed her in a sealed bronze vessel and cast her into the river. After some time, Indian farmers found her among the furrows of the field. They named her Rol-rnyed-ma — "She Who Was Found."

The Two Princes

The king who ruled Jambudvīpa, called Ten-Chariots, had no sons. He went to five hundred chanters dwelling on Mount Kailash and made offerings, asking for a son. One of them sent a flower, saying: "Give this to your queen Gnang-cen, and you will have sons."

The king gave it to Queen Gnang-cen. She thought: "Just as I suffer from having no sons, the co-wife suffers the same way." She divided the flower in half and they ate it. The king then lay with both queens, and each bore a son.

The co-wife's son was born three days early with an aged face, and was named Rāma. The chief queen's son was born young, and was named Lakṣmaṇa.

After some time, the gods and asuras went to war. King Daśaratha went to battle, was wounded, and returned. His illness was grave. The king reflected: "On top of my age, my illness is grave, and I do not think I will survive. I wish to install my queen Gnang-cen's son on the throne — but if I appoint him to please the co-wife while Rāma still lives, the retinue will object. Yet if I appoint Rāma, Queen Gnang-cen will be heartbroken." He wondered what to do.

The king, troubled in heart, relapsed and was at the point of death. Rāma said: "I will dedicate merit to my father. Will you permit me to practice the sage's way?" The father was pleased and installed Lakṣmaṇa on the throne. Then the king died.

Lakṣmaṇa offered the kingdom to his elder brother, but Rāma refused, having vowed to become a sage. Lakṣmaṇa said: "Since you stand by your vow and refuse the kingship, please grant one of your sandals. The sandal will sit on the royal throne, and I will serve as great king beneath the sandal."

One of Rāma's sandals was made king. Lakṣmaṇa served as minister.

She Who Was Found

Then after some time, the girl Rol-rnyed-ma came of age, and there was no woman more beautiful in all the world. The farmers took counsel: "Among men, there is none better than King Rāma." And they offered her to Rāma.

They spoke these words of praise:

Her hair rises high, her eyes have the beauty of the lotus.
Her complexion utterly pure as Brahmā's realm,
supreme ornaments of garlands, colors pleasing to the mind —
glorious, unstained, born upon the supreme lotus.

Her limbs are perfectly proportioned and beautiful.
Like a golden form polished with jewels,
radiant with pure light in all directions.

For her, there is no other master —
you who possess the beauty of a hundred marks.
If we offer this girl before you,
adorned, she is pleasing as a grove in bloom —
in precious lotus wrapped: please accept her!

When Rāma looked upon her, there was none more beautiful and virtuous among all women. With a heart of desire, he abandoned the sage's way, took the girl, and gave her the name Goddess Zitā. Having taken a queen, he became king.

The Demoness and the Golden Deer

Then after some time, Daśagrīva's sister — called Phur-pa, with tangled, matted hair, fire blazing from her eyes, who could travel eighty thousand leagues in a single night — saw King Rāma. Finding him extraordinarily handsome, she was struck with overwhelming desire: "If I could be with this one, what bliss!"

She transformed into a supremely beautiful woman and spoke to the king: "Accept this supremely beautiful one as your servant." She prostrated and sat before him, but Queen Sītā drove her out with her power. The demoness could not even hold Rāma's gaze.

"Since I got no satisfaction from this, I must use a stratagem," she thought. She returned to her own dwelling and spoke to her brother Daśagrīva: "In the human realm of Jambudvīpa, King Rāma has a queen worthy of seizing. It is right to take her from Rāma."

Daśagrīva was pleased, but when he consulted his ministers, they said: "There is none more powerful than Rāma. Not only will you not succeed in stealing his queen — even if you did, the enmity afterward will destroy the kingdom."

But Daśagrīva would not be dissuaded: "Whatever comes later, I cannot fail to have this."

Minister Merutse said: "If it has come to this — you may succeed for a while. But afterward, our kingdom is finished."

[...] "Then I will become a jeweled deer and deceive Rāma into separating from his queen. The woman's great desire will make her say: catch it alive for me!"

Rāma said: "This is a deceptive deer — it should not be chased."

But the goddess would not accept this: "How could a deer deceive? King, catch it alive and give it to me!"

The king said: "While I chase it, someone will come to abduct you."

The goddess swore an oath:

O peak of Mount Spu-mtho-gnyen,
whose precious crystal trunk has been shaken —
protected by the Nāga lords' power,
the sky above cannot be parched or cracked!

The king said: "Then I will go chase the deer. Lakṣmaṇa — guard the goddess!"

By the demon's magic, a great storm cut between the king and the queen, making them invisible to each other. The king shot an arrow at the deer, and the deer cried out: "O Lakṣmaṇa!" The goddess heard this and said: "The king seems [...] — go help your younger brother!"

Lakṣmaṇa said: "The king ordered me: guard the goddess. I must not go."

She became angry and spoke: "If the king is in danger, what is the use of guarding me? [...] On the road the king is not here, yet you stay with me — is that your intention? If that is not true, may my body become a pyre — whoever touches me, let them burn!"

She cast the curse. Lakṣmaṇa said: "I only stayed because I obeyed my brother's command — I have nothing ill in my mind. If I have no treachery in my heart — may you someday face your husband's enmity!"

He cast a counter-curse. Then Lakṣmaṇa went to help his brother.

Goddess Sītā, grief rising for the king, wept and sang these words:

Alas, what women say [...] — where is the promised happiness?
Not seeing the future, looking only at the present —
great desire and shallow too, not knowing long-term good from harm.
What right did I have to give permission?
That king dear as my heart — how long now? How wrong of me!

She wept. Then the demon Daśagrīva came. When he attempted to seize the goddess, he learned that touching her would burn him, and King Rāma was already returning nearby. So he took the earth itself — as much ground as a hearth's measure — and with it he fled.

The Search

When King Rāma returned, the queen — carried away with the earth — was gone. The two brothers were deeply grieved. They strung their bows and pursued, but could not reach or find her.

At a resting place, with the bow strung for readiness, Rāma fell asleep. The first grass of summer grew and wound around the bow and pricked his nose — only then did he wake.

He rose and searched, and sang these words:

By now, that beautiful one — her grieving tears
streaming long, her bright eyes wet,
falling upon her moon-beautiful face, rolling down.
Her wise mind, like a sun-ray —
turned to darkness like midnight by the evil of danger.

So he sang, and went on. In a certain valley they found a great dark river. The younger brother attempted to drink, but the elder said: "This is the fluid of a great being. It is impure — do not drink it."

Then it was so. The king asked the monkey: "What wrong was done to you?"

"We are two brothers. I am the elder, called Mgrin-bzang, 'Fine-Neck.' My younger brother is called 'Ba'-li. We are sons of the monkey king. When we disputed the kingdom, my younger brother was the stronger and drove me out."

Then the king asked: "Have you seen a woman such as this?"

"I was so overcome by grief that I did not see her. But in my retinue there are three monkeys who fled from you and are now on this mountain. They may have seen such a one."

They looked into the mountain cave. Three monkeys were there. The king called: "We will not harm you — come down!"

The monkeys came down. When asked, they said: "Some time ago, a being with exactly ten heads placed a woman beautiful as a goddess upon the earth at the boundary of the fourth level, and carried her away. The woman wept and spoke: 'I am Queen Sītā, wife of King Rāma. Whoever has power, will you not show compassion? Rescue me from this ugly one!' She cried: 'Better that I had never been born! Better that my bright eyes had been plucked out and I made blind!' Then he carried her through the sky and fled."

The Alliance

King Rāma said: "Mgrin-bzang — if I aid your cause and install you in the kingdom, will you pledge to help me search for my queen?"

Mgrin-bzang replied: "If the king aids my cause, then I too shall obey whatever command is given." They made a pact.

The next day, the two monkeys were sent to fight for the kingdom. But when the two monkeys met, they looked so alike that the king could not tell which was which, and did not shoot his arrow. 'Ba'-li struck Mgrin-bzang and left him as though half-dead.

Mgrin-bzang came to the king: "I think I am at the point of death. I am about to die."

The king said: "Today the two monkeys looked too alike, so I did not shoot. Tomorrow, wear a mirror on your tail, and go."

The next day, the two monkeys were sent to fight. Seeing the mirror on Mgrin-bzang, the king shot 'Ba'-li with an arrow. 'Ba'-li, struck and falling, saw that King Rāma's arrow had killed him and spoke:

Though powerful, your wisdom is small.
When seeking allies, you should choose the noble.
If right and wrong are equal in your eyes,
why kill 'Ba'-li and spare the other?
He who is struck by King Rāma's arrow
dies like a god reborn — that is some comfort.

So he spoke and departed. King Rāma was somewhat ashamed.

The Leap to Laṅkā

Then Mgrin-bzang and the king set a time to search for the queen. But Mgrin-bzang returned to his own land, raised an army, and for three years delayed while the monkey army did not come.

Rāma wrote a message on an arrow and shot it into Mgrin-bzang's land. The monkeys saw the writing on the arrow. They had been distracted by revelry and forgotten the promised campaign. When they read the message, it said:

Faithful Mgrin-bzang of fine name —
do not walk 'Ba'-li's path.
The road that killed 'Ba'-li
is a narrow one indeed.

Frightened by this, they brought the army to the appointed place at last.

King Rāma said: "Let some monkeys be chosen and sent to search for the goddess." Mgrin-bzang said: "Among us there are three of great power and skill." They chose Phag-shu, Zi-'du, and Hanumān.

The king gave them a letter and a signet ring, and sent them to search. The three monkeys went far — southward and skyward — but could not find her, and wept.

At a certain cliff they met a great black bird. They questioned the bird, who said: "I am the king of the Garuḍa birds, called 'A-ga-'dza-na. King Rāma and I were old friends. The goddess was taken by the demon Daśagrīva. She is now in the land of Laṅkāpura."

The monkeys deliberated: "Laṅkāpura lies across the ocean. Which of us can cross?"

Hanumān said: "I can." The other two waited at the shore. Hanumān leaped and crossed to Laṅkā.

He searched. She was held in a fortress of nine levels with no door, guarded by soldiers. The demons could not be fought directly — and touching her would burn. So the goddess bore her suffering alone.

Hanumān crept in secretly and met the goddess. He prostrated, presented the letter and the signet ring. The queen read the letter.

The letter said:

Like a lotus with petals spreading wide —
has sickness's fever burned you?
Amid tiger-stripes, circling like bees —
from the depths of your heart, do you not still love?

I killed the deceiving deer and returned —
but you were not there upon your earthen seat.
The sorrow, the longing — like yellowed leaves
of a tree in autumn, beauty stripped away.

Without the crystal-faced companion at my side,
I search in every direction like a wild goose.
The river of time, its distance ever lengthening —
months and years have passed in distraction.

Now the snow-lion has roused its strength and struck —
the enemy who hoards what is mine shall die of his own passion.
When Mount Meru shines with precious light,
the stars that travel the sky lose their radiance.

Therefore, let your heart's compassion toward me —
vast as the depths of the ocean —
like a mountain river's current, merge and dissolve
into the womb of the wide lake's embrace.

The goddess said to Hanumān: "I have little hope in monkeys. The demons will kill you." But Hanumān would not listen.

He went to the demons' pleasure garden and uprooted every tree, turning them upside down. He caused great havoc. They said: "A wild monkey has come!" They reported to Daśagrīva. Many captors were sent. Hanumān killed them all.

Daśagrīva, anguished, sent the Sun-ray Lasso — the Lasso of Accomplishment. When the noose was made large, Hanumān shrank and slipped through. When the noose was made small, Hanumān grew and escaped. But the god of the Accomplishment Lasso — the Sun-ray Lasso of Accomplishment — at last caught Hanumān.

The demons said: "Kill him now!"

Hanumān spoke to the demons: "If you will not kill me a thousand times, will you not grant me my father's death?"

"How was your father killed?" they asked.

"My tail was wrapped in a thousand cloths, dipped in butter and oil, and set on fire," he said.

The demons, believing him, did so. As soon as the fire was lit, Hanumān shook his tail free, leaped across the demon city and its fortress, and set Laṅkā ablaze. The demons were struck dumb.

Then Hanumān went to Goddess Sītā and said: "I will return now. Send a message."

The goddess asked: "Among the monkey army, how many are as bold as you?"

Hanumān replied: "To praise myself is not fitting. To belittle others is worse. But since you ask, goddess — those as bold as me are rare among monkeys."

He took her letter and went to King Rāma. The king rejoiced. When he read the reply, it said:

A form like a lamp, adorned with many fine qualities,
beauty of every virtue — has the fever of illness
not shaken you? Respectfully I ask, and the answer comes sweetly.

In your compassionate letter, the meaning the heart understands —
soft and gentle, the seal I recognize and honor.
Like a dream in which a child, a prince,
meets departed parents long since gone —

the power of remembering you is beyond my control,
seizing and holding me.
I have no greater love than my ardent devotion to you.

Do not let the river of time's distance lengthen further.
Though your sovereignty, your great circle of retainers —
I, though humble, am not lesser.
The river's circle, the mountain's steadfastness, the way of the noble —
hold me in your heart with compassion. With gratitude I bow.

The March to War

Then the army of humans and monkeys set out for Laṅkāpura. Along the way a great river blocked the path. Two monkeys — Ma-ku and Dan-'du — quarreled over who should build the bridge. The king spoke to them:

The fierce martial spirit's power and strength,
and the craftsman's skill in what he knows —
these two virtues, each supreme,
have no cause to fight and compete.

When this was spoken, the quarrel ended. The bridge was built and the army crossed.

They arrived at Laṅkāpura. A day was set to battle Daśagrīva. Then Daśagrīva's younger brother Udpakana came before King Rāma and submitted.

King Rāma did not trust him.

[...the text ends here...]

Colophon

Translated from Old Tibetan by the New Tianmu Anglican Church, 2026. Source text: Pelliot tibétain 981, Bibliothèque nationale de France, transliteration from Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies.

This is the first freely available English translation of PT 981.

Character identifications: Ra-ma-na = Rāma; Lag-sha-na = Lakṣmaṇa; Rol-rnyed-ma ("She Who Was Found") / Zi-ta / Se-ta = Sītā; Mda'-sha-gri-ba ("Ten-Necked") = Daśagrīva (Rāvaṇa); Mal-hyan-pan-ta = Mālyavān (Rāvaṇa's ancestor); Yag-sha-ko-ri = the demon king; Shing-rta-bcu-pa ("Ten-Chariots") = Daśaratha; Byi-snu = Viṣṇu; Ma-ha-de-ba = Mahādeva (Śiva); Tshangs-pa = Brahmā; Brgya'-byin = Indra; Rnam-thos-gyi-sras ("Son of Vaiśravaṇa") = Kubera's son; Mgrin-bzang ("Fine-Neck") = Sugrīva; 'Ba'-li = Vāli; Ha-nu-man-ta = Hanumān; Phur-pa = Śūrpaṇakhā; Me-ru-tse-na = Merutse, a minister; 'A-ga-'dza-na = Jaṭāyu, king of the Garuḍa birds; ^Ud-pa-ka-na = Vibhīṣaṇa (Rāvaṇa's brother); Ci-ri-sha-na = the youngest brother; Me-ke-se-na = Mekesena, Mālyavān's daughter; Gnang-cen = the chief queen; Ra-ta-na = Ratana, a Brahmin.

Tibetan variations from the Sanskrit tradition: (1) The cosmogonic backstory of Laṅkā and Rāvaṇa's origin through Mālyavān is greatly expanded, with the ten heads bestowed by the grandfather rather than earned through austerity. (2) Rāma is born to the co-wife with an aged face; Lakṣmaṇa is born young to the chief queen — reversing the standard association. (3) Sītā casts a fire-curse upon herself: whoever touches her will burn. This becomes the mechanism by which Rāvaṇa is forced to take the earth beneath her rather than Sītā herself — a distinctly Tibetan adaptation absent from the Sanskrit. (4) Lakṣmaṇa and Sītā exchange mutual curses: she curses herself to burn; he curses her with her husband's future enmity — foreshadowing the Uttarakāṇḍa. (5) Rāma sleeps so long in grief that summer grass grows around his bow and pricks his nose. (6) Vāli's dying speech directly criticizes Rāma's honor. (7) Hanumān's capture involves a magical sun-ray lasso that changes size. (8) Two monkey bridge-builders quarrel and Rāma mediates with a verse about the equality of martial and technical virtues.

Translation notes: The Tibetan text adapts the Indian epic freely, condensing the seven books of Vālmīki's Rāmāyaṇa into a single continuous narrative. Old Tibetan orthography is archaic: myi for later mi (human), gyIs for gyis, myI for mi (not), etc. Lacunae marked [...] correspond to damaged or illegible passages in the manuscript (marked [---] in the OTDO transliteration). Onomatopoeia (phrva phrva, sil sil, phang phung, 'ur 'ur, dir dir) are preserved untranslated. The verse sections (Mālyavān's petition, the Sītā praise, Sītā's lament, Rāma's letter, Sītā's reply, Rāma's mediation verse, and Vāli's dying speech) are embedded in the prose narrative. The verso (31 lines) contains unrelated administrative letters and writing exercises.

The Sanskrit Rāmāyaṇa was consulted as reference for character identification and episode structure only. The English is independently derived from the Old Tibetan. Previous scholarly treatments consulted: R.A. Stein (1959), Balbir (1963), de Jong (1971, 1977, 1989). Their translations were NOT used as sources — only their character identifications informed this translation.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: རྒྱལ་པོ་ར་མ་ན།

Old Tibetan source text from OTDO (Old Tibetan Documents Online), Pelliot tibétain 981. Transliteration maintained by the Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. Presented here for reference, study, and verification alongside the English translation above.

(r1) [---]d [---] / / rgy[al po ra] ma na '[---]
(r2) [---] log shag du bkol ba' / / / /
(r3) $ / / / / rgyal po ra ma na stangs dbyal bka'k+' mchid kyi ye geyi ge / / sngon rgya' mtsho 'i gling / / rI rab ky[i][---]
(r4) [---]ogs kyi ngos na / / yul lang ka pu ra zhes bgyi ba / / ne'u seng sngon pos ni sprin gyi mtho / / bye ba ltar [sngon?][---]
(r5) [---]od / / 'tshe 'u lang ling ni gza' skar mkha' las shar pa ltar bkra tsig tshig / / nga' ngur thang [---]
(r6) [---] dir dir / / lha bya gnam la 'phur ba ni gshog sgra 'ur 'ur / / dpag bsam gyI ljon shi[ng] [---]
(r7) [---] 'i 'bras bu 'phrul zhing / / dar zab kyI lo ma lhubs pa dag ni / / su 'dod nga la long zhes '[---]
(r8) [---] tig gyi char pa ni phrva phrva / / g.yu 'I gram bu ni sil sIl / / gser gyi bye ma ni phang phung / [/]
(r9) [---] pa shed na / / srIn po sde tshan zhig mchIs pa'i rgyal po yag sha ko [re]
(r10) [---] mthu stobs dang gzi byin spa la rtsal dang drag shul du ldan bas / [/]
(r11) [---] pa' ma ha de ba dang / / brgya' byIn las bstsogs pas kyang myi thub ste / /
(r12) [---]sum dang gling bzhI 'i dbang du yang zhugs nas / / lha dang myi lislas stsogs te dkar po 'i rnams ni dmas
(r13) [---] srin las stsogs pa nag po 'i rnams nI dar cing rgyags te / / lo nyes dang / nad mang du byung [---]
(r14) [---] ba dang / / lha rnams gyIs bsgros te gros byas pa' / / srin na po 'i 'khor dang bcas pa
(r15) [---] / lha dang myi 'i srid dma' ste ma rung gis myed na ci ltar bya' zhes gros byas na / /
(r16) [---] dbang ba bas kyang mthu che ba / / da ltar gyI lha myI gzhan gyis myi thub / / lha 'I drang song rnam [---]
(r17) [---] dang / / dpal lha mo gnyis bshos par gsol na / / de 'i sras kyis thub par nges shes d[---]
(r18) lha rnam gyIs drang srong dang / dpal lha mo gnyis la gsol pa' / / shes rdzogs gzugs brnyenbrnyan [---]
(r19) la ma chags kyang / / rang skyon bsals+l phyIr myemye long rtag du blta' / / 'dod pa'i rdul phran phan tsun myi
(r20) gdung yang / / lha myI yongs la brtser dgongs bsrol pa'i rigs shes gsol pa dang / / gnyis kas kyang gnang nas / /
(r21) so so na gzi te / / 'dzum ba tsam gyis sras chags nas / / dus su btsas pa'i sras nI / / rnam thos gyi sras
(r22) shes btags so / / de nas rnam thos gyi srissras kyis / / yul lang ka pu ra 'i srin po rnams kha bas dmyal bcad do / /
(r23) yul lang ka pu ra myi dang lhas gang ngo / / srIn po rabs ma chad pa'i phud du / / yag sha ko ri shes bya' ba'i bu /
(r24) mal hyan pan ta shes bya ba / / tshem bu na 'dug pa cig bzhag go / / bu de skyes te bsams pa / / yul myI khyim tse
(r25) thams cad la / / pha ma dang gnyen bzhes yod na / / bdag gyI pha ma dang gnyen gdun'dun ga re snyam nas / / bram 'dze ra
(r26) ta na la drIs pa dang / / ra ta na khyod kyi pha ni yag sha ko ri zhes bya ste / / mthu rtsal dang gzi byin las bsogs pa lha
(r27) gang bas kyang che ste / / srin po'i 'khor 'phal mo che zhig dang / / yul 'di na 'phags par long spyod dang / /
(r28) skyId cing 'dug pa las / / rnam thos kyi sras kyIs 'greng myed du brnal nas / / phud du bzhags nI khyod yin no
(r29) zhes zer thos nas / / shIn tu yid la gcags te / / 'di 'i lan myI lon du myi gtang ngo snyam du bsams pa' / /
(r30) bdag nI mthu chung bas myI nus / / skyabs chen po 'ga' zhig la brten te / / bsam ba bsgrub bar bsam[s]
(r31) nas / / tshangs pa'i sras shva pa sI na shes bya ba / / rnam par rgyal ba'i khang bzangs kyi shing rta 'I mtshal
(r32) na / / lha 'I drang srong mdzad pa'I khas blangs nas / / lo mang po zhig gyi bar du / dka' thub dang / rim 'gro cher
(r33) byas te mnyes pa byas so / / de nas nyin gcIg na / / mal hya phan tas / / lha 'I drang srong la bka' stsal pa / /
(r34) srId gsum mnga' mdzad mtshangs pa lha 'I sras / / 'byor kun ldan lha myi yongs kyi gtso / / btsan ya[ng]
(r35) ma drags bde la ma chags kyang / / brtser dgongs 'bul ba thugs rjes bzhes laslags sam zhes byas pa dang / / lha 'i
(r36) drang srong gyis bka' stsal pa / / nga nI tshangs pa'i long spyod la ma chags ste / / dben ba'i gnas su srung gi spyod
(r37) pa la ci yang myI dgongs mod kyi / / sems can bsod namsnams thob par bya ba'i phyir / / sbyin ba stob pa'i
(r38) nirnor bzhes su gnang ngo shes byung nas / / zhag gsum lon ba'i 'og du / / mal hyan pan tas / /
(r39) [lha?] [dra]ng srong la gsol pa / / 'jig rten dag na gnyi ltar dro ba rkon / / bdag la byams par khyod las
(r40) gzha myI bzhugs / / drIn gzo lan du bdag gi bu mo 'di / / me ke se na 'bul na bzhes su gsol / /
(r41) zhes byas nas / / bu mo khrid de 'ongs pa dang / / lha 'i drang srong rab du myI dgyes te / / bdag gyis bu mamo
(r42) 'dI blangs na ni / / drang srong gi chos lugs dang yang 'gal te / / 'jig rten gzhan gyis kyang dpyas
(r43) par 'ong / / ma blangs na nI brtse bas byin ba'i nor blang ngo zhes smras pa'i tshigs dang yang 'gal na / /
(r44) cI lta bya snyam nas sems myi bde ste cang myi gsung ba dang/ / mal hyan pan tas gsol pa'p+' / / kun la
(r45) bde ba'i bde mchog long spyod ni / / gzi mdangs gdzesmdzes pa'i grogs dang bsten pa lags / /
(r46) dpal brjid 'phrul kyi bsten grogs / / lha mo 'di / / khyed la 'tshams zhes / / kun bstod sku
(r47) myI ngas / / mgo 'phang dma' zhing / / skabs kyi zur myig can / / yig tsam 'dzum zhIng / /
(r48) gzhog stegs tshul la mkhas / / 'jo sgeg che zhing / byI byad dag la brtson / / lha mo 'di 'i nang na' / /
(r49) dkon ba 'di bzhes shIg ces gsol pa dang / / lha'i drang srong gyis bka'k+' stsal pa' / / nged lha'i
(r50) lu kyis sngar smras pa'i tshigs dang / 'gal ba byar myI rung la / / khyod kyi bo mo yang yId dang 'thad pa
(r51) zhIg pas / / khab du bzhes su gnang ngo zhes byas pa dang / / srIn po rab du dga'g+' ste / / gtang rag
(r52) btang ngo / / de nas me ke se na la / / lha'i drang srong gyi sras khye'u gsum yod de / / ched po'i mying ni /
(r53) 'da' sha grI ba zhes bya / / 'bring po 'i mying nI / ^ud pa ka na zhes bya' / / tha chungs kyi mying ni / ci ri sha
(r54) na zhes bya ste / / sras gsum yod pa la / / myes po nang gyI ched po la byams nas / / mgo bcu
(r55) byIn te mgo mang ba bzhin du / mthu rtsal dang / long spyod kyang che 'o / / de nas lan cig na / / mal hya
(r56) pan tas / / lha'i bu rnams la gsol pa' / / bdag lta zhig / / srIn zad kyi ni dum 'bu / / shing zad kyI
(r57) nI rnu ba zhig / / rIgs dma' zhing / mthu chung gyIs kyang / / dbang tang che ste / tsha bo khyod 'd[ra] ba['] [yod?]
(r58) na / / myI snga ni ni spyom pa' / / shing snga nI rib ma' / / gzhan la ngom yang ngom / / yul kar gsh[egs?]
(r59) su gsol pa la[s] / / lha 'i bu rnam kyang / / yul lang ka pu rar gshegs su gnang ngo / / srin pos
(r60) bsams pa / / da bdag gyi bsam ba ni grub pa 'dra' 'o zhes zer nas / / de nas lha 'i bu
(r61) rnams kyis / / lha 'I rngos grub bsgrubs pa las / / lha rnams rngos grub ngan ba mthong nas /
(r62) dgos grub ma ster ro / / de nas lha 'i bu rnams sngun bsnyen bkur byas pa'i slobs dpon / /
(r63) ma ha de bas tshigs la dbang bskur ba'i lha mo shig / / lha 'i bu rnams kyI thugs su stsal te
(r64) dgongs grub gsol pa / / lha rnams kyi dbang / lha mo des bsgyur nas / / lha rnams la dbang byed
(r65) par gnang nas / / de tshun cad lha rnams phung bar byas nas / / yul lang ka pu ra'i lha myI
(r66) rnams brlag ste / / srIn po 'i sde tshan gyIs bkang nas / / mda' sha grI ba rgyal po byed do / / lha klu rnams ni /
(r67) sgo pa dang dkor 'dzin dang / phyag dar bgyId du stsal / / mda' sha grugri ba dar nas long spyod dang ldan nas /
(r68) rgyal po yang gar dgyes par rol du gshesgshegs so / / de nas blon po che phra rnams kyIs gsol pa / /
(r69) gzhan phal la thub pa ni mad na / / 'jig rten gyi lha snu shes ba / / mthu che zhizhing rdzu 'phrul dang
(r70) ldan ba zhIg mchis zhes gsol toto / / de nas byi snu gang na 'dug ces dris pa dang / / byang phyogs
(r71) 'o ma mtsho shes bgyi bar mchis shes gsol ba dang / / mda' sha gri ba shIng rta la zhugs nas der
(r72) mchIs so / / byI snu 'i 'khor gcig gis mthong nas / / mda' sha gri ba 'dIr 'ongs zhes byas
(r73) pa dang / byI snyu 'I zhal nas / rgyal po 'dir 'ongs pa legs / / nang du shog cig ces bsgo ba dang
(r74) mda' sha gri ba na re nga nI thab mo la 'ongs na / / cI ste nang du 'gro zhes byas pa dang / / byI snu 'i zhal
(r75) nas / / khyed yi bu cag gnyIs kyang zhan las 'phags pa yin bas / / khyI phrad du 'thab par myi
(r76) rigs pas / / dIng ni nang du shog la zan yang zos ngal yang sos te / sang ni 'thab mo 'gyed
(r77) do shes 'byung ba dang / / 'da' sha grI ba nang du 'ongs pa dang / / byI snu lang su yang ma btub pa las
(r78) mda' sha grI ba khros nas / / tshur shog yu bu cag gnyis 'thab mo 'gyed ces zer ba dang /
(r79) byI snu zhal nas / gzhan myI dgos nga'i rna ba ya gcig thyogtheg la khyekhyer rog ces zer ba dang / rna ba ya
(r80) [gc]Ig kyang ma theg nas / / bred zad nas / byI snu 'i rkang pa la mgo gtugs nas phyag byas
(r81) so / / slaslar lang ka'i yul du song ngo / / byI snu ni de ltar ma thub bo / / de nas dga' ldan gyI gnas su / /
(r82) lha rnams 'dus nas gros bgyis pa' / / dbang phyug chen pos bka' stsal pa' / / 'jIg rterten gi
(r83) phyva' la drIs cig ces 'byung ngo / / phya 'i zhal nas / / lang ka'I rgyal po 'da' sha grI ba bas /
(r84) lha rnams bkol zhing gnod pa byed pa / / dang po dbang sus bskur / / zhes rmas pa dang / ma ha de ba
(r85) lags ces gsol te / / 'o na ma ha de ba'i thad du song la / / gza' phur bus ma ha de balba la dris
(r86) pa las / / ma ha de ba'i zhal nas ngas 'di dbang bskur ba ni mad / / mda' sha grI ba 'di ltar
(r87) 'dug myi mkhas te / / 'jig rten la gnod na / / nga ni dam tshigs bcas pa yin bas / /
(r88) lha byI snyu la zhus cig ces 'byung ba dang / / byi snu 'is bka' stsal pa' / / da lta 'i dus na / / 'dzam bu gling
(r89) gyI rgyal po / / 'da' sha ri te shes kyang bya / / shing rta bcu pa shes kyang bya ste / / rgyal po de la bu myed pas / / de 'i
(r90) bur nga sprul te / srin pong bar bya 'o shes bka' stsal te / / de nas byI snu ni / shing rta bcu pipa'i bu / ra ma nar
(r91) sprul / / byi snu 'i bu ni / nu bo lag sha nar sprul / / lha rnams kyis sprul pa mang po bkye 'o / /
(r92) srin po 'i sri brlag par nus pa'i lha mo gcig / / mda' sha grigri ba'i chung ma'i mngal
(r93) du zhugs so / / de nas re shig na / mda' sha gri ba'i chung ma la bo mo gcig brtsas so / /
(r94) mchanmtshan mkhan gyis bldasbltas na / / pha dang srin po 'i sde tshan brlag pa'i mtshan dang ldan nas /
(r95) zangs kha sbyar gyi nang du bcugs ste / / chu bskur te btang ngo / / re shig rgya gar gI zhing pa / /
(r96) dka' blang ba'i nang du 'ongs nas rnyed do / / myIng yang rol rnyed mar btags so / / res shig na /
(r97) 'dzam bu gling la dbang ba'i rgyal po / / shing rta bcu pa zhes bgyi ba zhig sras yong myi mnga' nas / /
(r98) gangs ti se la sgra bcim ba lnga brgya' bzhugs pa la / / rgyal pos mchod pa byas nas / bu slang pa las
(r99) men tog gcig bskur nas / / 'di btsun mo gnang cen la byin dang / sras yong par 'gyur ro zhes
(r100) gsung nas / / rgyal pos btsun mo gnang cen la stsanstsal pa dang / / btsun mo gnang cen bsams
(r101) pa / / bdag bu myed pa bzhin sems myi bde ba bzhin / / chun ma yang de dang 'dra' bar bsam nas /
(r102) men tog phyadphyed mar bgos te zongzos [---] so / rgyal pos yang btsun mo gnyis ka dang gzims nas / /
(r103) sras khye'u re re brtsas pa las / / chun ma'i sras zhag gsum gyis sna la btsas te rgan nas / /
(r104) myIng yang ra ma na btag so / / btsun mo gnang chen gi sras gzhon nas myIng yang lag sha nar btags
(r105) so / / re shig na lha dang lha ma yin g.yul sprad de / / rgyal po shing rta bcu pa dmag la phyin nas /
(r106) rmas te slar byon pa dang / / snyun chabsch+b READ: tshabs che ste / rgyal po 'i thugs la dgongs pa / / bdag ni nas dgas
(r107) pa'i steng du / / na tshabs che ste / / 'tsho ba yang myi dran na / / bdag gi btsun mo gan cen gi bu rgyal srid
(r108) du bcug par 'dod na / / ra ma na nas dgan bzhin du / / chugchun ma'i ngor byas nas bskos na / / 'brang kyis
(r109) kyang dbyasdbyas / / ra ma na bsgos na ni / / btsun mo gan cen yang yi chad na / / ci ltar bya snyam nas / /
(r110) rgyal po sems myi bde ste / / snyun yang slar 'bred nas / / grosgrongs la thug pa dang / / bdag ni yab kyi
(r111) sku yon du bsngos te / / drang srong gi spyad pa spyod na ci gnang zhes gsol dang / / yab dgyes
(r112) nas lag sha na rgyal sri du bcug pa las / / rgyal po yang tshe 'das so' / / de nas lag sha
(r113) nas pho bo la rgyal srid brtabs pa las / / ra ma na ma btub ste drang srong bya bar dam bcas pas
(r114) myI 'dod ce zer ba dang / / lag sha nas gsol pa / / de ltar dam bcas pa la gnas te rgyal
(r115) po myi 'do'dod na / / khyod kyi chags ya gcig bskur bar ci gnang / / chags nI rgyal po 'i
(r116) gdan la bzhugsbzhugs te / / bdag ni chags 'og rgyal po ched po bgyi 'o ces zer nas / / ra ma
(r117) na 'i chags ya gcig ni rgyal po byed / / lag sha na nI blon po byed do / / de nas re shig na bu mo
(r118) rol rnyed ma nar phyin te / / bu mo de las sdug pa ma byung nas / / zhIng pa rnams kyis gros
(r119) byas nas / / myIr skyes pa la rgyal po ra ma na las bzang ba myi 'byung ces zer nas / / ra ma na
(r120) la phul lo / / tshigs kyIs bstod pa / / skra ni mthon ting / myIg ni ^ud palpa la / / tshangs pa'I
(r121) dbyIngs ltar kha dog rnam par dag / / 'phre ba'i rgyan mtshogmchog kha dog yid du shis / / dpal ldan
(r122) drI myed pad mo'i mchog la skyes / / lus kyI yan lag du mnyam ste sdug / / gser gi gzugs
(r123) legs nonnor bu phyis pa 'dra' / / phyogs kun 'od kyis rnam par dag par gsal / /
(r124) 'di 'i bdag po gzhan ni gcig ma mchis / / mtshan ma brgya 'i sku gzugs mdzes mnga'ng+'
(r125) ba / / khyod kyi zha sngar bu mo 'di 'bul na / / rgyan dang bcasbcas shing shing du yid 'ong / /
(r126) rIn cen pad mas glhub ste bzhes su gsol ces / / bstod tshigs dang bcas te phul
(r127) lo / / ra ma nas bltas na / / bo mo de las bzang zhing sdug pa myed nas / /
(r128) chags pa'i sem gis / / drang srong gi spyod pa yang bor nas / / bu mo bzhes su gzhanggnang nas / /
(r129) mtshan yang lha mo zi tar gtags so / / btsun mo blangs nas / / rgyal po mdzad do / / de nesnas res
(r130) shIg na / / 'da' gri ba'i sring mo / / phur pa la zhes bya ba / / skra 'dzings shIng 'jol ba / / myIg nas
(r131) mye 'bar ba / / mtshan gcig la dpag tshad brgyad khrI 'i bar du rgyu zhing / / myI 'o chog la gnod pa
(r132) zhIg yod pas / / rgyal po ra ma na mthong ba dang / / ma 'os par bzang bas / / ^a cang chags ches te /
(r133) 'di dang lhan gcig 'grogs na ci ma rung snyam nas / / 'phags par bzang mo zhig du bsprul nas
(r134) rgyal po smras pa / / gzugs bzang mchog 'di khyod kyi 'bangs su bzhes shes gsol nas / /
(r135) phyag byas ste drung du bsdad kyang / / rgyal po 'i btsun mo se ta 'i byad kyis phul phyung bas / / srin mo
(r136) la bltar yang ma btub pa dang / / 'di las yId la gcags myed pas / / thabs cig bya ba zhes
(r137) bsams nas / / rang gi gnas su song ste / / mying po mda' sha gri ba la gsol pa / / 'dzam bu gling
(r138) myI yul na / / rgyal po ra ma na 'i btsun mor 'os pas / / ra ma na la phrog pa'i rigs so zhes
(r139) gs[o]l pa dang / / 'da sha grI ba dga' ste / / blon po rnams la gros gsol pa dang / ra ma na las
(r140) [m]thu che ba myed na / / 'o skol gis kho 'i btsun mo phrog pa lta ma yin / / brkur yang myI thob
(r141) brgya' la thob na yang / slad rjes gI mkhon dang srid brlag par mchi / zhes bgyis pa dang / / mdamda' sha gri
(r142) ba ma btub nas / / phyIs ci byung yang rung / / 'dI myi thothob du myi rung zhes byas pa dang / / blon po me ru tse
(r143) na r[e] / / de ltar do galg is written interline la bab na / / re shig ni thob gi / phyis 'o skol gI srid ni de kho nangnar myed do / /
(r144) [---]r nas / / 'o na bdag ni rin po che 'i ri dags shIg bgyi ste / / ra ma na stang sbyalstangs dbyal la bslus pa
(r145) [dang] / / bud myed kyi 'dod chen gyis ra ma na la bu nyi zung la khye rog ces zer / / ra ma na zhalzha is written interline nas / / 'di
(r146) nI bslu ba'i ri dags yIn bas bsnyag du myi rung zhes gsungs pa dang / / lha mo ma btub nas / /
(r147) rI dags kyis bslur ci mchis / / rgyal po 'u ni zung la bdag la stsol zhes bgyis pa dang / /
(r148) rgyal po'i zhal nanas / / 'u ni bsnyag gi bar du khyod phrog par 'ong zhes bgyi ba dang / / lha mo
(r149) zhal nas / / kye ri bo spu mtho gnyen gi rtse / / rin chen shel gyi sdong khrugs pa / [/]
(r150) klu bdag byin gyis mthu bsrungs pas / / dgung yar 'khva skem 'tshang myi 'cha' / /
(r151) zhezhes bgyis pa dang / / rgyal po 'i zhal nas/ / 'o na ri dags bsnyag du 'gro gis / /
(r152) lag sha na lha mo srungs shig zhes bsgo so / / rgyal po ri dags bsnyags nas / /
(r153) [de] nas sri[n] gyi mthus / / rgyal po da[ng] / btsun m[o]'i bar du / / tshub ma chen pos bca[d]
(r154) de myi mthong bar byas nas / / rgyal pos ri dag[s] gyi glor mda' cig brgyab pa dang
(r155) ri dags gyis ^a na ma lag sha ne zhes mchi ba [---] lha mos gsan nas / / rgyal po [ma?]
(r156) [---] 'dra' g[c]ung grogs [la] b[zh]ud ces gsungs pa dang / / lag sha na'i mchi[d] [---]
(r157) rgyal pos bdag la bka' [---] lh[a] [m]o srungs shig zhes mchi bas / / bdag 'gro she[s]
(r158) mchi ba dang [---] kh[r]os nas smras pa'p+' / / rgyal po nongs na / / nga la bsrung na cha ci mchis / /
(r159) [---] lam na / / rgyal po myi bzhug[s] dang / / [b]dag dang bzhugs par d[g]ongs pa 'dra[']
(r160) [---] ma thad na nga'I lus 'di mye phung du gyur te / / su reg pa tshig cig zhes dmod
(r161) pa b[o]r t[e] / / de nas [la]g sha na 'i zhal nas / / bdag ni gcen gyI bsgo ba nyan te myI 'gro
(r162) bar zad gyI / / sems la gsal ba myed do / / sems la g.yo myed na / nam zhig na khyo
(r163) shug mkhon cig ces dmod pa bor / / de nas lag sha na gcen gi grogs mdzad du bzhud pa
(r164) dang / / lha mo zi ta rgyal po 'i mya ngan langs te / ngu zhing 'di skad ces gsongs so / / kyI [dbu?]
(r165) bud myed rnams kyis smras pa [---] / / legs 'gyur ba ga la yod / / phugs su myi rtogs
(r166) 'phral du lta / / 'dod cen che zhing / srab la yang / yun gyi legs nyes myI shes pas / /
(r167) gnang bar bya ba'i ga rigs / / snying da[ng] 'dra ba'i rgyal po de / / da tsam rmad cig / nyes pa snyaM
(r168) zhes / / ngu zhing 'dug pa dang / de nas srIn mda' sha grI ba der phyin nas / /
(r169) lha mo blang ba tshad pa las / / lha mo la reg pa tshig par shes nas / rgyal po ra ma na dag kyang slar log du nye
(r170) bas / / sa gzhI the gi tsam zhig dang blangs nas bros sos+ho / / de nas rgyal po ra ma na slar mchis na / / btsun
(r171) mo sa gzhi dang bthas te ma mchIs pa dang / / spun gnyIs shin tu yid la gcags nas / / gzhu brdungs
(r172) nas bsnyags pa dang / / khungs ma phyin rmad ma rnyed nas / / ngal bso ba'i sa dag na / / gzhu la bskom
(r173) tshugs bya nas gnyid log na / / dbyar dang po skyes pa'i rtsva gzhu la khrIs nas sna la zug pa dang gzod sad
(r174) de / / yar bzhengs nas rmad 'dor zhing 'dI skad gsongs so / / da tsam bzang mo de / gdung ba'i mchIs ma
(r175) dkyus shing spyan bkra' nas / / zla mdangs mdzes pa'i zhal na nas lbab ltar 'dril ba snyam / /
(r176) gnyI zer lta bu 'i nyen pa'i thugs ngan gis / / mtshan mo mun pa bzhIn du gyur pa snyam zhes gsung
(r177) zhIng bzhud pa dang / / lung pa zhIg gi mdor chu nag po ched po zhig dang mjal ba dang / / gcung gyIs btung
(r178) bar tshad pa las / / gcen gI mchid nas / / 'dI ni semsems can ched po shig khu ba yin bas / / btung du myi rung ces
(r179) bsgos siso / / de nas yIn no / / de nas spre'u de la rgyal pos khyod ci nyes ces dris pa dang / / bdag cag
(r180) spun gnyis mchis pa la / / bdag nI pho bo lags te / / mgrIn bzang shes bgyI / / nyu bo ni 'ba'b+' lI zhes
(r181) bgyI / / bdag cag gnyIs ni spre'u gi rgyal po 'i bu yin nas / / rgyal srId rtod pa las nu bo she mo che te
(r182) bdag la brgyab pa yIn mchi bo / / de nas rgyal pos bud myed 'di lta bu zhIg snang ngam ces drIs pa dang / /
(r183) bdag nI bro 'tshal bas ma mthong / / bdag gI slad na spre'u gsum zhig / / khyed bda' ba dang bros nas
(r184) da lta' rI 'di la thal / / de rnams de 'dre'u cig mthong mchis ba dang / / de nas rI grod du bltas na / /
(r185) spre'u gsum gda' ba dang / / rgyal pos nged gnod pa myi byed gis mar shog shig ces bos pa dang / spre'u
(r186) der 'ongs so / / rmas na' / gzhe nying snga mo zhig na / / myI mgo bcu pa zhig gi / / bud myed sman 'dra'
(r187) ba zhig sa bzhI dang bcas te khyer de song ngo / / bud myed de ngu zhing 'dI skad mchi 'o / / bdag nI rgyal po ra ma na
(r188) 'I btsun mo zi ta yin / / mthu ltan gang dang bdag la myI brtse 'am / / myI sdug gzug can 'dI las phrog
(r189) du gsol / / yid gcugs drin dang bral ba'I bsdug bsngal bas / / dang po nyid na ma skyes bla ba zhIg / /
(r190) cI ltar bkra' ba'I myig gnyIs phyung ba bas / / yong nas / dmus long dag du gyur gyang rung zhes mchi ba
(r191) zhig / / nam ka la khyer ti bros so / / zhes gsol pa dang / / rgyal po ra ma na'i zhalzha in written interline nas / / mgrin
(r192) bzang gI dan grogs ngas bya la rgyal srId du gzhug na / / nga'I mtsun mo btsal ba'i rogs khyod
(r193) myI byed dam ces gsol pa dang / / mgrin bzang gIs kyang bdag gi dan rogs bgyis na / /
(r194) bdag kyang bka' lung bzhin bgyI 'o / / zhes gsol nas bro tshigs bzungs so / /
(r195) spre'u gnyIs sang nang par rgyal srId la 'thab par dus btab bo / / rgyal pos kyang 'ba' li
(r196) bsad par bgyIs so / / de nas spre'u gnyIs thug ces bkye ba dang / / spre'u gnyIs 'dra'
(r197) ches nas gang la 'phang cha myed nas ma 'phangs so / / 'ba' le 'is mgrin bzang de'u
(r198) bzad tsam du byas nas btang ngogngo / / mgrIn bzang rgyal po la gsol pa / / bdag la 'tho
(r199) 'tsham ba 'dra' / / bdag ni shi la thug ces gsol ba dang / / rgyal po 'i zhal nas
(r200) dI ring ni spre'u gnyIs 'dra' ches pas mda' ma 'phangs so / / sang ni khyod kyi mjug
(r201) ma la me long cig thogs la khye shes byas pa dang / / sang 'gyed par dus btab nas / /
(r202) de nas spre'u gnyis thug ces bkye ba dang / / mgrinmgrin bzang la mye long yod par mthong nas
(r203) 'ba' li la mdramda' cig brgyab bo / / 'ba' lI rdud ces 'gyal ba mthong nas / /
(r204) drung du phyin te bltas na / / rgyal po ra ma na 'i mdas phog ste shi ba mthong nas smras pa / /
(r205) mthu rtsal che yang dgongs rlabs chung / / grogs po btsal na mtho bdam mod / / nongs leg[s]
(r206) myed par go mnyam na / / 'ba' lI lhag par ci ste bkum / / rgyal po ra ma nI mdas phog
(r207) ste gum ba ltalha ltar skye bas bla 'grang zhes zer te song so / / rgyal po ra ma na yang cung
(r208) sad skyengs so / / de nas mgrin bzang dang / btsun mo btsal bar dus btabinitial b is written interline nas / / slar rang
(r209) gyI yul du phyIn nas dmag dpung bslogs nas dus sar / / lo gsum bsdad pa las
(r210) spre'u dmag ma 'ongs nas / / mda' la ye ge bris nas / / mgrIn bzang gyi yuyul du
(r211) 'phangs pa dang / / spre'u rmamsrnams gyis mda' la ye ge mthong nas / / sngar log spyod la
(r212) g.yengs nas / / dmag bcad pa gzod dran nas / / ye ge blags na / / dam la gnas
(r213) pa'I mgrin bzang po / / 'ba' li lam du ma 'gro shig / / gang zhIg 'ba' li bsad pa'i
(r214) lam / / de ni yangs pa ma yin no / / zhes byung nas / / des skrag nas dmag gzod dus
(r215) sar phyIn no / / de nisnas rgyal po ra ma 'I mchid nas / / spre'u la rem ba 'ga' zhIg btus
(r216) te / / lha mo btsal du btang zhes bgyis pa dang / / mgrin bzang gI zhal nas / / nang na mthu
(r217) tshal che ba 'di gsum che zhes bgyis nas btus pa / / phag shu dang zi 'du dang / ha nu
(r218) man ta gsum btus so / / rgyal pos kyang / / 'phrin yig dang / / rtags so rdub brdzangs
(r219) nas / / tshol du btang ngo / / de nas spre'u gsum mar phyin dgung phyIn na / / khungs ma phyin /
(r220) rmad ma rnyed nas / mchI mchi ba dang / / brag mthongs gcIg na bya' nag po chad po zhig dadang
(r221) mjal ba dang / / bya' de la drIs pa dang / / nga nI bya' khyung gi rgyal po ^a ga 'dza na zhes bya'
(r222) ste rgyal po ra ma na dang / / sngun nged gnyis shag rag po yin te / / lha mo srin mda' sha gri
(r223) bas khyer te / / da lta nI yul lang ka phu ra na 'dug ces mchi nas / / de nas spre'u rnamrnams gyis / /
(r224) bsgros pa / / yul lang ka pu ra ni rgya' mtsho na 'dug pas / / yu bu su 'gro nus ces bsgros pa dang /
(r225) ha nu man ta nga nus zhes khas blangs nas / / gnyIs ni mtsho 'gram na sdod / / ha nu man ta mchongs
(r226) te mchis nas / / yul lang kar phyIn nas / / btsal ba las / / mkhar sgo myed rim dgu 'I
(r227) nang du bcugs nas / / dmag gyis 'tshol 'o / / srin gIs gzims par nI ma tshugs / /
(r228) tshIg par shes nas lha mo rang nyams su mchis ste / / ha nu man ta 'jab 'jab nas lha mo dang
(r229) mjal lo / / de nas phyag byas 'phrIn yig dang / rtags so rdub phul te / / btsun mos phrin yig
(r230) blags pa las / / 'phrIn yig las 'byung ba'b+' / /
(r231) $ / / men tog 'dab rgyas lta bu'i ^ud pal la / / snyun kyI than bas gdungs par ma gyur tam / /
(r232) stag ris / bung ba' lta bur 'khor lding la / / thugs kyi grva nas / / breng breng myi brtse 'am / / bdag ni
(r233) bslu ba'I ri dags de bkum slar mchIs na' / / sag gzhir bcas te / bzang mo myi bzhugs nas
(r234) mye ngan yidyid la gdungs pa'I lug mdog ni / / lo 'ba' lhags pa'i / / shing ltar mdzes dang bral /
(r235) shel mdog 'dra ba'i than 'grogs de myed nas / / ngur pa bzhin du phyogs tsam kun du tshol /
(r236) chab gang / g.yung 'drung yun kyi thag bsrIng bas / / lo zla mang po yengs las 'das / / da ni gangs
(r237) kyI se 'ge rtsal phyung mthug gtugs nas / / bsdo ba'i dgra gzhan rang yid 'khams te 'chi / /
(r238) lhun po ril por / / rIn cen byin shar na' / / skar tshogs mkha' las rgyu ba 'od dang bral / /
(r239) de bas bdag la / thugs brtse 'i ngang nyId ni / / dkyil yangs / rgya' mtsho 'i gtings su / gyur ltar ya[n?]
(r240) phu chab lta bu'i / yid kyIs / / dba' rgal dag / / rgya skyed dgongs pa'I / lhum su / thim bar mdzod
(r241) ces byung ngo / / de nas / lha mo'i zhal nas / / spre'u las gtod 'dod che ba myed pas / / gob shig
(r242) srin po dag gyis / bsad par / 'ong ngo zhes gsro na' / / ha nu man ta ma nyen te / /
(r243) srin po'i bskyed mo mtshal du song nas / / shing kun mgo 'jug bzlog ste / / rkal ka mang po zhig byas pa dang /
(r244) spre'u ma rungs pa zhig 'os'ongs so zhes zer nas / / 'da' sha krakri ba'i snyen du gdas te / / / 'dzIn pa mang
(r245) du btang nas / / spre'u gyis 'dzin pa rIl bsad do / / 'da' sha kri bas / thugs snyungs nas / / gnyI zer gyi
(r246) zhags pa' / / dngos grub can / bskur te btangs nas / / zhags myig cher byas na ni / / spre'u chu ngur song
(r247) nas ma zin / / zhags myIg chu ngur byas na ni / spre'u cher byas nas ma zin ba dang / / dngos grub gyI lhas /
(r248) gnyI zer gyi zhags pa' / / dngos grub can gyI zhags pas / / spre'u ha nu man ta zunzin to / / srin po na
(r249) re ding gsad do zhes / / bsgo ba dang / ha nu man tas / / srin po rnams la gsol pa' / / khrI lan myi
(r250) bkum du myI gsol na' / / bdag gyI pha ltar dgum bar ci gnang zhes gsol lo' / /
(r251) pha ci ltar bsad ces dris nas / / mjug ma la / ras yug stong gyi bskrIs nas / / mar pha lam khrI'i
(r252) nang du bcug ste / mye btangs nas bkum zhes bgyis pa dang / / spre'u zer ba' / bden bar btsis
(r253) nas / / de bzhin du byas te / / myemye btangs tsam na' / / mjug ma sprugs nas / / srIn po'i rgya
(r254) skeg mkhar bcas te / / mye btangs nas / / srin po kha btag go / / de nas / lha mo zi ta'i drung du mchi[s
(r255) nas / bdag slar mchi / / bka'sk+' spring mdzod ces bgyis pa dang / / lha mos spre'u la dris pa' / /
(r256) spre'u dmagdmag la / / khyed tsam phod pa du yod ces dris pa dang / / ha nu man tas gsol pa' / /
(r257) bdag la bstod pa / legs ma yin / / gzhan la smad pa de bas thu / / thugs nas / lha mo khyod drina'dri na / /
(r258) bdag tsam phod pa' / spre'u la dkon zhes gsol nas / / yI ge mnos te / rgyal po ra ma na'i
(r259) drung du mchis te / / rgyal po dgyes nas / 'phrIn yig lan bklags na' / / yon tan yid
(r260) bzhIn / / mang po'i 'phra 'tshogs kyIs / / mdzes pas / brgyan pa sgron ma lta bu'i sku / / snyun gyi
(r261) ser bus / / ma bskyod lham me zhes / / gus par dri ba'i lan tshigs snyen pa dang / / brtser dgongs 'phrin
(r262) yIg sems la / don rig cing / / mnyen lcam ljug ma'i / phyag rgya ngo 'tshal te / / bus ba dva brug /
(r263) rmis pa'I / rmi lam na' / / pha ma gna' 'das / phrad de / rmyis pa bzhin / / bdag la dran ba'I stobs
(r264) nI dbang myed pas / /
(r265) 'phrogs zhing / bsnams nas / / lha nyid la lhag par brang breng brtse ba'i mthu ma mchis / / chab gang
(r266) gzungs kyis yun du ma btang zhing / / mnga' tang rkyen gyis 'khor tshogs mang po la / / bdag lta
(r267) myI dpen / / dman ba ma mchis kyang / / chab gang 'khor yug / ri brtan ya rabs gzhung / /
(r268) thugs la brtse bar dgongs pa / / gtang rag 'tshal zhes 'byung ngo / / de nas / myI dang / spre'u gyi
(r269) dmag lang ka pur du chas te / / shul kar 'bab chu ched po zhig gyIs chod pa / / spre'u ma ku dang
(r270) dan 'du gnyis / / zam pa btsug pa'i mthu la ma dum nas / / 'tham mo bgyis pa dang /
(r271) rgyal mopo ra ma nas / spre'u gnyis la bsgo ba' / / rtsal gyi drag shul rngams pa'i mthu stobs
(r272) dang / rang rIg bzo la mkhas pa'i / mkhas bzo gnyis / / yon tan so sor / / che ba'i phrag dog gyis /
(r273) 'thab cing / 'gran ba'I gcugs ni / ci yang myed / / de skad ces bskos pa dang / / 'bab'thab mo zhil te /
(r274) zam btsugs nas / / phyIn no / / lang ka pu rar 'da' sha grI ba dang / 'thab par dus btab nas /
(r275) mna'mda' sha grI ba'i nu bo / / ^ud pa kar na' / / rgyal po ra ma na' la / 'khus te mchis pa dang / /
(r276) rgyal po ra ma na' / / yId ma che te / /
(v1) $ // ^a
(v2) [---] [nas] 'i mnga' bdag then leng kong gyi zha sngar / / g.[l]on [du] 'i tsang kun bk[r]a shIs gyI mchid gsol ba' /
(v3) bdag byang cub sems pa'I zha snga nas / / [rdzed] bo' gyi chab srid dgung du gdon pa dang / / 'bangs myi sna mang po ['i]
(v4) [---] [bskyang ba] dang rgun tshigs dang po la bab pa'i nam zla [cha] gra[ng] bas sku bsil ba dang / / rIn po che pad ma'[i] g[---]
(v5) [---]yod nas / li bar nyI stong lnga brgya'i bar du ch[ib]s [du] rab du 'o brgyal [---]
(v6) bzhes sam ma bzhes / gus par s[ri] zhu snyun gs[o]l zhing mchi[---]
(v7) bka stsalstsa is written interline par ci gnang / / leng kong zha sngar / / rgyal po 'i mnga' rIs khr[---]
(v8) zham 'bring 'od 'bar dang chab srId rnying snying pa [gyed] gsar du gso ba' dang / / se leng bu gtsug lag khang la [---]
(v9) du gshegs par / / bkas spring bas mjal nas / / glo ba dga' ste / / spyan '[---]
(v10) brdzangs pa lags / / rgyal 'bangs mang pos zhu ba gsol nas / / gdan ma byon bar [---]
(v11) kyang rab du glo las 'phreng 'o na ynag rje dang / / leng kong du bka' gos mthan nas / / mnga[---]
(v12) [---]in / / cham la 'phebs / / rgya drug 'od 'bar gyI chab srid ni nye ring ma mchis par ci gna[ng] [---]
(v13) $ / / ha se ma' bdag thyen leng kong gyi zha sngar / / g.yas ru ban de dang / / zhang lon byin gyi mchid gsol
(v14) mnga' bdag byang cub sems pa'i zha snga nas / / rje dbon zhang gyi chab srId dgung du gdon ba dang / /
(v15) 'bangs myI sna mang po 'i chis kyis bskyang ba dang / rgun tshigs dang po la bab pa'i nam zla cha grang
(v16) bas / / sku bsil ba dang / / rIn po che pad ma'i gdan khrI las bskyod nas / / li bar nyI stong lnga brgya
(v17) ba'I bar du chibs gong du rab du 'o brgyal na / / rIn po che sku gnyan zhing btsun ba las snyun bzhes
(v18) sam ma bzhes / / gus pa'i sri zhus snyun gsol zhing mchis na' / /
(v19) rIn po che pad ma 'i gdan khri las bskyod nas / / lI bar nyI stong lnga brgya' ba'i bar du chib gong du rab du 'o brgyal
(v20) rIn po che sku gnyan zhing btsun ba las snyun bzhes sam ma bzhes / gus pa la sri zhus snyun gsol zhing mchis na'
(v21) mchid yI ge las snyun gsol zhing mchis na' / bka' bstal pa ci gnang /
(v22) mchId yI ge las snyul
(v23) dze dIng phu shi li 'du tse dang 'kam shI wang stag la
(v24) bstsan la stsal ba' / / khyed dze ding na' /
(v25) dze deng phu shi li 'du tse dang / 'kam shi wang stag la
(v26) bstsan la stsal ba' // 'kam
(v27) then leng kong gyis mchid gsol ba'this line is written inverted
(v28) then leng kong gyis mchid gsol ba'this line is written inverted
(v29) $ / / then the'i pe'u gi zha sngar //
(v30) $ / / ^a hya dang ^a ma las rtsog pa phyogs gi zha sngar / /
(v31) ju tig gi mchid gsol ba' / /

Source Colophon

Pelliot tibétain 981. Bibliothèque nationale de France, Paris. Transliteration from Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. URL: archives?p=Pt_0981. © 2006 OTDO Project. Reproduced here for scholarly reference under fair use.

The recto (r1–r276) contains the Rāmāyaṇa narrative. The verso (v1–v31) contains unrelated administrative letters and writing exercises.

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