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ordained as an ajar-ajar, mumutut (putut), putru sit, Mursah Wisésa is (line 4) your title, during that time. When you are ordained as a tétégan, Holy Tétégan, Holy Grhadi Wisésa is your title during that time. When you are ordained (p. 1 b, line 5) as a déwa guru bodan,ga (bujan,ga ?), brahmana satriya ratu, you are entitled to occupy a darma wisésa (religious domain), Holy Nirajana (Niranjana?) is your title during that time. You become acquainted, of course, with (line 6) pasavyaran (divination and exor cism ?), you may also officiate as a gurun,, a mavyuyu, a wasi, Holy Jati Wisésa is your title during that time. Saq Astiti is your title at the time that you will know death. Holy Wisésa (line 7) is your title at the time of your incorporation in Holy Darma. Om Ta Yah Ta Yuh Ta Yèh Hah. Om Girjga Nir Gaqga Gaga Pawitram Pawitram ira rahdra Para- mésyara (corrupt) (line 8) The Holy Kundi Manik (jewel jar) containing the Holy Kutug Amrta (heav enly incense) is my place in order to purify jalma manusa (the people), for the purity of the purified, for the purity of the purifier. 60.074, Plate no 24, The Senses, DFT S 240/300, palmleaf manuscript, damaged, in complete. Notes on religious speculation, Old Javanese, p. 3 a. The script is so-called buda or guntu} script, written irregularly, with several mistakes. Collection Delft. The origi nal leaves are 33,5 x 3,5 cm. See Synopsis 10.820. Text: (p. 3 a, line 1) [saphuluh dora] nya dasa phupuh qaranya, driya qaranya halan in idëp,

caksuh driya hidëp mëtu sakitj métra yèn andëlë hala hayu wisayanya soténdriya hidëp mëtu sakiq kupii} yè (line 2) n arnë sabda hala hayu wisayanya, grana ndriya hidëp mëtu sakih iruq yèn anambu ganda hala hayu wisayanya, jahon- driya hidëp mëtu sakih lidah yèn arasa (line 3) hala hayu wisayanya, oki driya hidëp mëtu sahkiq tutuk / yèn anabda hala hayu wisayanya, panindriya hidëp mëtu sakit) tanan / yèn aqgaraya hala hayu wisayanya (line 4) tawat driya hidëp mëtu sakii) kulit / yèn aqrasa panas / tis / wisayanya, pasta driya hidëp mëtu sakiq purus / bawah yè sukla sonita hamëtokën karna ratih wi- saya [nya] Translation, with emendations: (p. 3 a, line 1) [ten are the gates (read dwara instead of dora)] thereof. Dasa means ten (read puluh instead of pupuh). Driya (indriya, sense) means the way (read dalan instead of halan) of the concept. Caksuh driya: the concept has its origin from the eye (read nétra instead of métra), seeing bad and good in its sphere. Soténdriya: the con cept has its origin from the ear, (line 2) hearing bad and good words in its sphere. Granandriya: the concept has its origin from the nose, smelling good and bad scents in its sphere. Jahondriya: the concept has its origin from the tongue, tasting (line 3) bad and good in its sphere. Oki driya: the concept has its origin from the mouth, uttering bad and good words in its sphere. Panindriya: the concept has its origin from the hand, feeling (read aqgarayat} in stead of at}garaya) bad and good in its sphere (line 4) Tawat driya: the concept has its origin from the skin, feeling heait and cold in its sphere. Pasta driya: the concept has