Bajaur Collection Fragment 5 (Gandhārī)
This is the oldest surviving Arapacana acrostic poem — a devotional work of 42 stanzas composed in Gandhāri Prakrit, each stanza beginning with a successive letter of the Arapacana alphabet. The Arapacana syllabary (A-Ra-Pa-Ca-Na) was a mnemonic device used across Buddhist Asia from Gandhāra to China and Japan, originally encoding doctrinal concepts but here serving as the framework for an extended praise of the Buddha's life, awakening, and compassion for all beings.
The poem survives on a single birch-bark scroll from the Bajaur Collection of Kharoṣṭhī manuscripts, dating to the 1st–2nd century CE. The right half of the scroll is almost entirely lost, so that of each four-line stanza, typically only the first half of lines a and c survive. Despite this fragmentation, the poem's arc is visible: from the Buddha's past-life generosity and difficult practices, through his lion's roar, taming of the matted-haired ascetics and the thief Aṅgulimāla, his battle with Māra, his descent as a white elephant into his mother's womb, his seven steps at birth, his renunciation of sons and elephants and horses, his seated meditation beneath the Bodhi tree, Brahmā's plea to teach, and finally the cosmic image of beings whirling like a cow stung by a gadfly — the whole arc of a Buddha's career compressed into an alphabetical frame.
This is a Good Works Translation from Gandhāri Prakrit. Translated from the critical edition published by Gudrun Melzer (LMU Munich, 2020). No prior freely available English translation existed.
Gospel Reading
[1. A]
...
[2. Ra]
...
At midnight ...
[3. Pa]
The highest, best of physicians, skilled in medicine —
the highest, protector of those fallen into misery,
constantly sheltering those who have no shelter.
[4. Ca]
The Bodhisattva increased his generosity —
numerous, difficult practices were practiced by him, many beyond counting.
[5. Na]
The protector acted for the advantage of all people —
constantly the protector of those fallen into manifold miseries,
of those who are without shelter.
[6. La]
Having gained the power of knowledge, the very competent one
roared the lion's roar —
"I attained the range of the excellent knowledge of a buddha."
[7. Da]
Tamed are the many various matted-haired ascetics, having overcome them —
tamed is the mighty thief Aṅgulimāla,
and tamed is this mountain of an elephant.
[8. Ba]
With strength attained and without fear,
you roar like a lion to the assembly —
at that time, the fools, weak-minded and dull, fell silent.
[9. Ḍa]
Māra was burning with rage, the wicked, ill-disposed and evil one,
after he saw the Awakened One —
they were all burning with grief, along with their retinues, the frightening ones,
after the Buddha had struck them down with loving kindness.
[10. Ṣa]
For many different hundreds of eons, your faith grew, O lord of the world —
the world, with its gods and men, was made content,
because blissful awakening was attained.
[11. Va]
The foremost of proclaimers is a blazing fire,
the destroyer of defilements —
the Blessed One always revealed the excellent dharma.
[12. Ta]
By calling the name of this best of protectors, all people are liberated —
his assemblies of followers are vast as the ocean,
having prepared gifts and folded their hands.
[13. Ya]
Hundreds of sacrifices were sacrificed, many, various,
after he set out for the blissful awakening —
where there is no aging, no illness or death or sorrow,
how could there be something unpleasant?
[14. Ṭha]
Hundreds of arrogant beings, many, various, are inflamed with rage —
abiding in loving kindness is his place;
he who is skillful in means shows the beneficial path.
[15. Ka]
The sense pleasures are like fire, resembling a short-lived straw fire,
like bones without flesh —
the sense pleasures are like foam, resembling a mirage,
they equal illusions and they are transient.
[16. Sa]
The Blessed One is delivered from all bonds;
he shows the people the path to immortality —
the beings, struck by desire and full of defilements,
after seeing the truth, are freed.
[17. Ma]
While pursuing the path to liberation, the most excellent of beings,
in former lifetimes gave everything —
having overcome this Māra, the Namuci, along with his forces,
along with his army, under the best of trees.
[18. Ga]
After becoming a shining, white-colored elephant king,
the sage entered the womb of his mother.
The scents were heavenly, and lovely were the scattered flowers
by which the earth was filled.
[19. Tha]
Having generated unequalled strength, energy, and power,
he, wishing the benefit of all beings, raised his voice —
those who are immovable, elderly, overpowered by age and pained,
staying in the darkness of delusion, shall be released.
[20. Ja]
With old age, illness, and death,
sorrow consumes the beings with two kinds of pain —
during many thousand lifetimes he gave himself away as a gift,
intending liberation for all beings.
[21. Śpa]
Sweet are the best and most excellent of tastes of humans
by which the people are gratified —
sweet is the best and most excellent of all tastes,
having attained blissful knowledge.
[22. Dha]
Having seen the people running, greatly pained,
always unsatiated with sense pleasures —
the riches are of seven kinds, unsurpassed and manifold,
with which, O leader, you are perceived.
[23. Śa]
Calm and restrained for many myriads of eons,
he acted for the sake of beings —
he always took pleasure in calmness and self-restraint,
having a serene mind, released senses, and being gentle.
A refuge, a shelter.
[24. Kha]
Constantly seeking a mistake, Māra, the evil-minded one, approached —
having raised his sword, accompanied by his army, he arose for an attack,
but the sage struck him down with loving kindness.
[25. Kṣa]
He practiced forbearance for myriads of eons,
seeing that the people are evil —
noticing that everything conditioned is momentary,
he generates even more.
[26. Sta]
Having approached it, he joyfully praises the spotless Bodhi tree —
having praised it, the ascetic sat there down,
and he stopped the evil, destroying the conditions for future rebirth.
[27. Ña]
Knowing that the sentient beings, living in the mortal world,
are in pain and are always without shelter —
"I, having generated the powerful fire of knowledge
after attaining blissful awakening — "
[28. Ṭ́a]
Tormented by the power of passion, sentient beings are in pain
and will go to bad destinies —
tormented by the power of delusion,
they are devoured by craving.
[29. Bha]
The most excellent of beings speaks the words without fear,
having taken seven steps —
speaking this speech to all people in the triple world,
he, the leader, made known.
[30. Cha]
To Channa spoke the Bodhisattva,
glad, delighted, and thrilled —
having gladly seen, the gods made a joyful noise
consisting of shouted exclamations.
[31. Spa]
The victor reminds the terrible guhyaka
that previously he became a monk under the buddha Kāśyapa —
the leader reminds the many myriads of sentient beings
of the result of their actions.
[32. Vha]
Many sons, wives, and daughters, decked with ornaments —
servants, foot-soldiers and chariots,
elephants and horses were often given up
in former lifetimes by the Bodhisattva.
[33. Tsa]
Agitated are many different hundreds of beings —
they are agitated, crushed by all defilements,
pained and always without shelter.
[34. Gha]
Having created this dense mass, the place of happiness —
exerting oneself and endeavoring in the best of teachings,
with guarded senses.
[35. Ṭ́ha]
Standing in front before the most excellent first one of the world,
Brahmā said to the victor:
"They will stand firmly because of you, O protector,
in your doctrine and discipline."
[36. Ṇa]
Favorably inclined towards all beings,
the one who is skillful in means presented the beneficial path —
different deceitful scoundrels, many, various, all fell silent.
[37. Pha]
Having seen the people twitching like fish in a pond —
in order to bring about comfort for all beings.
[38. Ḱa]
The followers of the wishes of their own mind are stumbling —
stumbling, many evil deeds, manifold, are executed.
[39. Za]
Many beings afflicted by hundredfold pains are always without shelter —
overpowered by the weakness of old age, consumed by illness.
[40. Ća]
He increased his generosity —
during his last lifetime, the excellent one went forth.
[41. Ṭa]
The savior always provided protection for beings.
[42. Ḍha]
Like a ḍhaḍhala, resembling urine and feces,
the body is impure —
like a cow whirls around when stung by a gadfly,
so whirl the beings in saṃsāra.
Scholarly Translation
The following preserves all lacunae faithfully. [...] marks where the birch bark is damaged or lost. Each stanza originally had four lines (pādas a–d) in the Śārdūlavikrīḍita meter (19 syllables per line). Due to the loss of the right portion of the scroll, typically only the first halves of pādas a and c survive. Stanzas 1–2 are almost entirely lost.
1. A
[...]
[...]
[...]
[...]
2. Ra
[...]
[...]
At midnight [...]
[...]
3. Pa
The highest, best of the physicians, skilled, [an expert in or offers?] medicine [...]
[...]
The highest, protector of those fallen into misery, constantly [...]
[...]
4. Ca
The Bodhisattva increased [his] generosity [...]
[...]
Numerous, difficult practices were practiced [by him], many [...]
[...]
5. Na (= Ṇa)
The protector acted for the advantage of all people [...]
[...]
Constantly the protector of those fallen into manifold miseries, of those who are without shelter [...]
[...]
6. La
Having gained the power of knowledge, the very competent one roared [the lion's roar] [...]
[...]
"I attained the range of the excellent knowledge of a buddha [...]"
[...]
7. Da
Tamed are the many various matted-haired ascetics, having overcome [...]
[...]
Tamed is the mighty thief Aṅgulimāla, and tamed is this mountain(?) of an elephant.
[...]
8. Ba
With strength attained [and] without fear, you roar [like a lion] to the assembly, all [...]
[...]
At that time, the fool(s), weak-minded [and] dull, [...]
[...]
9. Ḍa
Māra was burning [with rage], the wicked, ill-disposed [and] evil one, after he saw [...]
[...]
They were all burning [with grief], along with their retinues, the frightening ones, after [the Buddha] had struck [them] down with loving kindness.
[...]
10. Ṣa
For many different hundreds of eons, [your] faith grew, oh lord of the world.
[...]
The world, with [its] gods and men, was made content, because blissful awakening was attained.
[...]
11. Va
The foremost of proclaimers [is] a blazing fire, the destroyer of defilements,
[...]
The Blessed One always revealed the excellent dharma [...]
[...]
12. Ta
By calling the name of this best of protectors [all people] [...] are liberated.
[...]
His assemblies of followers [are vast] as the ocean, having prepared gifts [and] folded [their] hands,
[...]
13. Ya
Hundreds of sacrifices were sacrificed, many, various, after [he] set out for the blissful awakening.
[...]
[The state of nirvāṇa is reached], where there is no aging, no illness [or] death [or] sorrow; how [could there be] something unpleasant?
[...]
14. Ṭha
Hundreds of arrogant beings, many, various, [are] inflamed with rage.
[...]
Abiding in loving kindness is [his] place. [He who is] skillful in means [...] the beneficial path.
[...]
15. Ka
The sense pleasures [are] like fire, resembling a [short-lived] straw fire, like bones without flesh.
[...]
The sense pleasures are like foam, resembling a mirage, [they] equal illusions [and they are] transient.
[...]
16. Sa
The Blessed One is delivered from all bonds; [he] shows the people [the path to] immortality.
[...]
The beings, struck by desire [and] full of defilements, after seeing the truth(s) [...]
The lord of sentient beings [...]
17. Ma
While pursuing the path [to liberation], the most excellent of beings in former lifetimes [...],
[...]
Having overcome this Māra, the Namuci, along with his forces, along with his army, under the best of trees,
[...]
18. Ga
After becoming a shining, white-colored elephant king, the sage entered the womb [of his mother].
Having gone [...]
The scents [were] heavenly, [and] lovely [were] the scattered flowers by which the earth was filled.
The gait(?) [...]
19. Tha
Having generated unequalled strength, energy [and] power, [he], wishing the benefit [of all beings], raised [his] voice.
In a stage [...]
[Those who are] immovable, elderly, overpowered by age [and] pained, staying in the darkness of delusion,
In a tranquil place [...] [they will be released].
20. Ja
With old age, illness and death, sorrow consumes the beings with two kinds of pain.
Lifetimes [...]
During many thousand lifetimes [he] gave himself away [as a gift], intending liberation for [all] beings.
In(?) meditation [...]
21. Śpa
Sweet are the best [and] most excellent of tastes of humans by which the people are gratified.
Sweet [...]
Sweet is the best [and] most excellent of all tastes, having attained blissful knowledge.
Well-being [...]
22. Dha
Having seen the people running, greatly pained, always unsatiated with sense pleasures,
Money [and] grain [...]
The riches are [of] seven kinds, unsurpassed [and] manifold, with which, oh leader, you are perceived.
[...]
23. Śa
Calm [and] restrained for many myriads of eons, [he] acted for the sake of beings.
Tranquility [...]
[He] always took pleasure in calmness [and] self-restraint, having a serene mind, released(?) senses, [and being] gentle.
A refuge, a shelter [...]
24. Kha
Constantly seeking a mistake, Māra, the evil-minded one, approached.
[...]
Having raised [his] sword, accompanied by [his] army, [he] (Māra) arose [for an attack], [but] the sage struck [him] down with loving kindness.
Depressed [...]
25. Kṣa
[He] practiced forbearance for myriads of eons, seeing [that] the people are evil.
A parasol(?) [...]
Noticing [that] everything conditioned is momentary, he generates [even] more [...]
Perishing [...]
26. Sta
Having approached it, [he] joyfully praises the spotless Bodhi tree.
Pillars(?) [...]
Having praised [it?], the ascetic sat there down, [and he] stopped the evil, destroying the conditions [for future rebirth].
[This?] hymn [...]
27. Ña
Knowing [that] the sentient beings, living in the mortal world, are in pain [and are] always without shelter,
Due to [this] knowledge [...]
"I, having generated the powerful fire of knowledge after attaining blissful awakening, [...]"
[...]
28. Ṭ́a
Tormented by the power of passion, sentient beings [are] in pain [and] will go [to bad destinies] [...],
Tormented [by the power of hatred] [...],
Tormented by the power of delusion, [they are] devoured by craving [...],
To [those] tormented [beings] [...]
29. Bha
The most excellent of beings speaks the words without fear, [having taken] seven steps,
[...]
Speaking [this] speech to all people in the triple world, he, the leader, made known:
[...]
30. Cha
To Channa spoke the Bodhisattva, glad, delighted [and] thrilled.
[...]
Having gladly seen, the gods made a [joyful] noise [consisting of] shouted exclamations.
[...]
31. Spa
The victor reminds the terrible guhyaka that [previously] he became a monk under [the buddha] Kāśyapa.
[...]
The leader reminds the many myriads of sentient beings of the result of [their] actions.
[...]
32. Vha
Many sons, wife(s) and [daughters?], decked with ornaments,
[...],
Servants, foot-soldiers [and] chariots, elephants [and] horses were often given up [in former lifetimes by the Bodhisattva] [...]
[...]
33. Tsa
Agitated(?) [are] many different hundreds of beings [...]
[...]
[They are] agitated(?), crushed by all defilements, pained [and] always without shelter.
[...]
34. Gha
Having created this dense mass(?), the place of happiness (nirvāṇa), with a frightened mind [...]
[...]
Exerting [oneself] and endeavoring [in] the best of teachings, with guarded senses [...]
[...]
35. Ṭ́ha
Standing in front before the most excellent first one of the world, Brahmā [said] to the victor:
"[...]
[They] will stand [firmly] because of you, oh protector, in [your] doctrine and discipline [...]"
[...]
36. Ṇa (= Na)
[Favorably] inclined towards all beings, the one who is skillful in means [presented] the beneficial path.
[...]
Different deceitful scoundrels, many, various, all [...]
[...]
37. Pha
Having seen the people twitching [like fish] in a pond [...]
[...]
In order to bring about comfort, [...] beings [...]
[...]
38. Ḱa
The followers of the wishes of their [own] mind [are] stumbling [...]
[...]
Stumbling, many evil deeds, manifold, [are executed] [...]
[...]
39. Za
Many beings afflicted by hundred[fold] pains [are always] without shelter [...]
[...]
Overpowered by the weakness of old age, consumed by illness [...]
[...]
40. Ća
[He] increased [his] generosity [...]
[...]
During [his] last [life]time, [...], the excellent one [...]
[...]
41. Ṭa
The savior(?) [...]
[...]
The savior(?) always provided protection(?) [...]
[...]
42. Ḍha
Like a ḍhaḍhala, resembling urine and feces [...]
[...]
Like a cow whirls around [when] stung by a gadfly [...]
[...]
Colophon
Good Works Translation from Gandhāri Prakrit. Translated from Bajaur Collection Kharoṣṭhī Fragment 5 (BC 5), dating to the 1st–2nd century CE. Source edition published by Gudrun Melzer in An Arapacana Acrostic Poem in Gandhari: Bajaur Collection Kharoṣṭhī Fragment 5 (LMU Munich, 2020). The poem consists of 42 stanzas in the Śārdūlavikrīḍita meter, each beginning with a successive letter of the Arapacana alphabet. Due to the loss of the right portion of the birch-bark scroll, typically only the first halves of pādas a and c survive. Stanzas 1–2 are almost entirely lost. The Gospel Reading fills contextual gaps where scholarly interpretation permits; the Scholarly Translation preserves all lacunae faithfully. Reference was made to Melzer's Sanskrit chāyā and annotations for disambiguation.
Translated and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Gandhārī Prakrit Transliteration
Gandhāri Prakrit transliteration from BC 5 (Bajaur Collection Kharoṣṭhī Fragment 5). Critical edition by Gudrun Melzer, LMU Munich, 2020. Presented here in full for reference, study, and verification alongside the English translation above. Square brackets indicate uncertain readings; + marks lost akṣaras; ○ marks punctuation; ◈ marks a knot in the birch bark.
[1] (r1–r2) [not preserved]
[2] (r3–r4) raṯie sa .. ardhabhag̱asamaye + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
[3] (r5–r6) paramo agro cig̱itsag̱aṇa kuś̱ālo bheṣ̱aj. + + + + + + + + + + + + + + + + + + + + + + + + + + paramo kritsag̱aṯaṇa ṇas̱o saṯaṯa + + + + + + + + + + + + + + + + + + + + + + + + + + +
[4] (r7–r8) cag̱o vruhaĕ bos̱is̱atvo + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + caria duḱara ṇeg̱a cirṇa bahava + + + + + + + + + + + + + + + + + + + + + + + + + + + +
[5] (r9–r10) ṇas̱o sarvaprayaĕ artham acari + + + + + + + + + + + + + + + + + + + + + + + + + + + + ṇaṇakritsag̱aṯaṇa ṇas̱o saṯaṯa atraṇabhuṯaṇa + + + + + + + + + + + + + + + + + + + + + +
[6] (r11–r12) ladhva ñaṇabalo ṇaṯi sukuś̱ālo divakare s. + + + + + + + + + + + + + + + + + + + + + + + ladho me varabudhañaṇaviṣ̱ayo + + + + + + + + + + + + + + + + + + + + + + + + +
[7] (r13–r14) daṃta te jaḍ̱ila aṇeg̱a vivis̱a dharṣitva + + + + + + + + + + + + + + + + + + + + + + + + + daṃto aguḍ̱imalo coro balavo daṃta c̱āa sa gayagiri + + + + + + + + + + + + + + + + + + + +
[8] (r15–r16) balaprato ṇaṯas̱i achabi pariṣ̱a sarva + + + + + + + + + + + + + + + + + + + + + + + + + bala durmadi ȷ̄ima taspi samaye kaṭhe ma griṇi .i + + + + + + + + + + + + + + + + + +
[9] (r17–r18) ḍas̱u maro śaṭ́ho durmaṯi akuś̱alo driṭhva ṇa + + + + + + + + + + + + + + + + + + + + + + + + ḍas̱ute sarve savahaṇa bhayag̱ara metra ṇihatva + + + + + + + + + + + + + + + + + + + +
[10] (r19–r20) ṣadha karpaśaṯa aṇeg̱a vivis̱a savruhi log̱iśvara + + + + + + + + + + + + + + + + + + + + + + ṣado log̱o krido sadevamaṇuyo ya prata bos̱i śiva + + + + + + + + + + + + + + + + + + + +
[11] (r21–r22) vaṯiṇa pravaro giṇukadahaṇa kleś̱āṇa saṃbhajaṇa ○ + + + + + + + + + + + + + + + + + + + + varadharmo sada saprag̱aś̱i bhag̱ava + + + + + + + + + + + + + + + + + + + + + + + + +
[12] (r23–r24) tasa ṇas̱avarasa ṇamagrahaṇe mucati + + + + + + + + + + + + + + + + + + + + + + + + tasêva gaṇasaṃgha sag̱aras̱ame kritva pradaṇâjali + + + + + + + + + + + + + + + + + + + +
[13] (r25–r26) yaṭha yag̱aśaṯa aṇeg̱a vivis̱a prastaa bos̱i śiva + + + + + + + + + + + + + + + + + + + + + + yatra ṇâsti jara ṇa vyas̱i maraṇo śog̱a kas̱e apria ○ + + + + + + + + + + + + + + + +
[14] (r27–r28) ṭhadha satvaśada aṇeg̱a vivis̱a kros̱eṇa saṃs̱ukṣiṯa ○ + + + + + + + + + + + + + + + + + + ṭhaṇo metravihaро uayakuś̱ālo margo śivo + + + + + + + + + + + + + + + + + + + + + +
[15] (r29–r30) kama agis̱ame triṇukasadiś̱ā nirmasaaṭ́his̱ame + + + + + + + + + + + + + + + + + + + + kama pheṇasama mariyisaṯiś̱ā mayôpama itara + + + + + + + + + + + + + + + + + + + + + +
[16] (r31–r32) sarvai badhaṇĕ vipramuto bhag̱ava log̱o amaadadaśig̱o ○ + + + + + + + + + + + + + + + + + + satva rag̱ahaṯa kileś̱ābahula drisvaṇa saca ○ + + + + + + + + + + + + + + + + + + satvidro + + + + + + + + + + + + + + + + + + + + + +
[17] (r33–r34) marga eṣ̱ĕamaṇa satvapravaro purimas̱u jadiṣ̱u + + + + + + + + + + + + + + + + + + + + mara ta sabalo saseṇo ṇamuyi dharṣitva rukṣutame + + + + + + + + + + + + + + + + + + + +
[18] (r35–r36) gayarayo suci bhutva paḍaravăṇo kuchi muṇi okrami ○ + + + + + + + + + + + + + + + + + + gaṃdha diva maṇuña mutakus̱uma yehi phuda mediṇi ○ + + + + + + + + + + + + + + + + + +
[19] (r37–r38) thamo virya balo jaṇitva atula muci hiṯêrṣi gira ○ + + + + + + + + + + + + + + + + + + thaara jirṇa jarâbhibhuṯa duhiṯa mohâdhag̱are ṭ́hiṯa ○ + + + + + + + + + + + + + + + + + +
[20] (r39���r40) jaravyas̱imaraṇeṇa śog̱a ghras̱iṯi satva duhi dukhahi ○ + + + + + + + + + + + + + + + + + + jadi ṇeg̱asahasa atvaṇa cae satvaṇa mokṣârthio ○ + + + + + + + + + + + + + + + + + +
[21] (r41–r42) śpahu maṇuṣ̱ag̱a ras̱âgrapravara yehi praya toṣ̱ida ○ + + + + + + + + + + + + + + + + + + śpahu sarvaras̱aṇa agrapravaro phaṣitva ñaṇo śiva ○ + + + + + + + + + + + + + + + + + +
[22] (r43–r44) dhavata praya drisva dukhida bahu atrita kame saṯa ○ + + + + + + + + + + + + + + + + + + dhaṇa satañu aṇutara bahuvis̱a ye driṭha tva ṇayag̱a ○ + + + + + + + + + + + + + + + + + +
[23] (v1–v2) śaṃto dato bahuṇi karpaṇayuṯa satvaṇa artha care ○ + + + + + + + + + + + + + + + + + + śamĕ damĕ ṇico rado pras̱aṇamaṇas̱o muṯidrio surado ○ śaraṇo traṇo + + + + + + + + + + + + + + + + + +
[24] (v3–v4) khalida eṣ̱ĕamaṇa maro saṯaṯa uvas̱akrami durmadi ○ + + + + + + + + + + + + + + + + + + khargo ghriś̱ā samuṭ́hido balavado metra ṇihatva muṇi ○ + + + + + + + + + + + + + + + + + +
[25] (v5–v6) kṣaṃti bhaviṯa karpakoḍ̱iṇayuṯa vavaṇa driṭhva praya ○ + + + + + + + + + + + + + + + + + + kṣaṇia paśia sarvasaṃkhaṯam iṯa bhuya jaṇeṯi ○ + + + + + + + + + + + + + + + + + +
[26] (v7–v8) stavadi ta uvas̱akramitva virayo bos̱ivaḍ̱o harṣido ○ + + + + + + + + + + + + + + + + + + stavia tatra ṇiṣ̱aṇo pava vi vare saṃkhara bhaña muṇi ○ + + + + + + + + + + + + + + + + + +
[27] (v9–v10) ñatva saṃkhaṯaprata satva duhiṯa atraṇabhuṯa saṯa ○ + + + + + + + + + + + + + + + + + + ñaṇâgi ahu saṃñaṇita balava bos̱i phuṣ̱itva śiva ○ + + + + + + + + + + + + + + + + + +
[28] (v11–v12) aṭ́a rag̱avaś̱eṇa satva duhida gatsata avi + + + + + + + + + + + + + + + + + + + + aṭ́a mohavaś̱eṇa taṣ̄aghras̱ida puri ta a + + + + + + + + + + + + + + + + + + + + aṭ́aṇa + + + + + + + + + + + + + + + + + +
[29] (v13–v14) bhaṇadi vaya achabi satvapravaro sata pada + + + + + + + + + + + + + + + + + + + + bhaṣ̱ata gira sarvalog̱ĕ tribhave so viñavi ṇayag̱o + + + + + + + + + + + + + + + + + +
[30] (v15–v16) chaṇo alavi bos̱is̱atvo mudido pridimaṇo harṣido ○ + + + + + + + + + + + + + + + + + + chada deva g̱arisu driṭhva muṯiṯa hakarapraśpeḍ̱iṯa ○ + + + + + + + + + + + + + + + + + +
[31] (v17–v18) sparedi jiṇo guś̱āg̱o bhayag̱aro ya parvayi kaśave ○ + + + + + + + + + + + + + + + + + + sparedi bahusatvakoḍ̱iṇayuṯa karmaphalo ṇayag̱o ○ + + + + + + + + + + + + + + + + + +
[32] (v19–v20) vhariṯa avharaṇehi putra bahava bharya as̱a dhiṯara ○ + + + + + + + + + + + + + + + + + + bhariṯa patiras̱a kaṇeruturag̱a cata bahu ya + + + + + + + + + + + + + + + + + + + +
[33] (v21–v22) tsala satvaśada aṇeg̱a vivis̱a ◈ + + + + + + + + + + + + + + + + + + + + + + + + tsala sarvakileś̱āghruṭha duhiṯa atraṇabhuṯa saṯa ○ + + + + + + + + + + + + + + + + + +
[34] (v23–v24) ghaṇa ta saṃjaṇiaṇa ṇivriṯipaṯa utrastacita + + + + + + + + + + + + + + + + + + + + ghaḍ̱ado vyayamado c̱āa śaś̱āṇavaro gutêdriy. + + + + + + + + + + + + + + + + + +
[35] (v25–v26) ṭ́hahia agraṯo log̱ajeṭhe pravare bramo jiṇo + + + + + + + + + + + + + + + + + + + + ṭ́hasaṃti tvaya ṇas̱a dharmaviṇaye + + + + + + + + + + + + + + + + + + + + + + + +
[36] (v27–v28) ṇamido sarvapraya uvayakuś̱ālo margo śivo + + + + + + + + + + + + + + + + + + + + ṇaṇakakhaḍ��adhaka ṇeg̱a vivis̱a sarva + + + + + + + + + + + + + + + + + + + + + +
[37] (v29–v30) phadata praya driṭhva palarag̱aṯa + + + + + + + + + + + + + + + + + + + + + + + + phaṣ̱osaṃñaṇaṇartha satva + + + + + + + + + + + + + + + + + + + + + + + +
[38] (v31–v32) ḱaliṯa citavaś̱āṇu + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ḱalamaṇa bahupavakarma vivis̱a + + + + + + + + + + + + + + + + + + + + + + + + + +
[39] (v33–v34) zariṯa dukhaśadehi satva bahava atraṇabhuṯa saṯa ○ + + + + + + + + + + + + + + + + + + zaradrobalyapariyiṯa vyas̱ighras̱ida + + + + + + + + + + + + + + + + + + + + + + + +
[40] (v35–v36) ćag̱a vruhaĕ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ćarime kale bha + + + + pravaro + + + + + + + + + + + + + + + + + + + + + + + + +
[41] (v37–v38) ṭaṭa bhoa karo + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ṭaṭaṯe paḍ̱irakṣaṇa saṯa kare + + + + + + + + + + + + + + + + + + + + + + + + + +
[42] (v39–v40) ḍhaḍhala yas̱a miḍhayus̱asaṯiś̱ā vas̱a + + + + + + + + + + + + + + + + + + + + + + + + ḍhaśeṇa yas̱a daṭha gavi bhramadi + + + + + + + + + + + + + + + + + + + + + + + + + +
Source Colophon
Gandhāri Prakrit source text from Bajaur Collection Kharoṣ��hī Fragment 5 (BC 5). Birch-bark scroll, 1st–2nd century CE, from the Bajaur region of northwest Pakistan (ancient Gandhāra). The manuscript originally contained 42 stanzas in 84 lines across recto and verso, composed in the Śārdūlavikrīḍita meter. Each stanza begins with a successive letter of the Arapacana alphabet. The right portion of the scroll is largely lost. Critical edition by Gudrun Melzer, published as An Arapacana Acrostic Poem in Gandhari: Bajaur Collection Kharoṣṭhī Fragment 5 (LMU Munich, 2020).
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