 Thank you Nathan. After this morning's start we are returning to Sanskrit manuscripts. Since this morning I've been thinking I should perhaps introduce a correction to this title because Jim has very nicely treated this broader topic. So I'm proposing a scribal correction here and I have expanded my title a bit. So it will be Data Management in the Critical Edition of Sanskrit Buddhist Manuscripts of the Vajratunda Samaya Karparaja. So this I propose will be a case study within this broader topic of editing Sanskrit manuscripts. And first I'm presenting my introductory findings about this particular text and then we can move to Data Management in this specific case. So we do not know about this text too much. The only reference I'm aware of is from about 100 years ago. Two publications by Lawrence Austin Waddell, one in 1912 and 1914, mentioned this text and in yellow you can read the summary what this text is about. It is against Nagas to protect crops and cause season of rain and Waddell two years later translated the first chapter of this text from the Tibetan and he only listed this text as extent in Tibetan and this is the only reference to this text I'm aware of. Almost a hundred years passed and a few years ago our colleague and friend Peter Daniel Santo in Oxford informed me that while he was researching on Vajrayana texts he came across an earlier Dharani text and then with his kind permission this text was accepted into this very project the Beyond Boundaries project so I started work on it three years ago. So before we move on to the introduction this is what I've been doing. I have been doing the first critical edition and translation of this text in Sanskrit on the basis of the now found Sanskrit original text. So this text belongs to a genre which we can call Kalparaja, a king of ritual instructions and its specification is Vajra, beak, wow and Waddell very aptly referred to this that this is the beak of Garuda. It consists of six chapters and after careful examination of some secondary literature I have come to a preliminary conclusion that it probably belongs to the 4th, 5th or 6th centuries. CE 5th probably most likely. We have a Tibetan translation from around 800 CE it's listed in one of the earliest catalogs and quite surprisingly there's no Chinese translation surviving. We have some Chinese texts which are quite close in that topic but no direct translation we know of. So what's this text about briefly? There are Naga serpents, residents in or near waters and they are considered responsible for the amount of rainfall in a certain region. Then agriculture of course greatly depends on Waddell and the Buddhist Sangha, the Buddhist community found that through control over Naga they can obtain worldly support. So by the mid first millennium CE Richard traditions developed which promised better control and other agriculture related benefits. So the six chapters of this text contain narratives. We have plenty of spells which are called Dharani or Vidya or Mantra lots of benefits if one uses this tradition and we have vows which the Nagas take that they shall provide good weather with sufficient rainfall in a certain region and this refers to the title of the text the Vajra Tunda Samaya, the vow of the Vajra Tunda and this Vajra Tunda is the Vajra Beak which is a threat if these Nagas do not provide good weather they shall be ruined by the Vajra Beak of Garuda. So this is the reference back to the title. And this text contains lots of ritual instructions and I think it's really a rich storehouse of these rites. So let me give you quickly a few examples of this controlling of the weather works. One has to subjugate the Nagas who are responsible for this. I have listed here five examples how to do that. One should do recitation within a Mandala or sometimes called Mandalaka to seal the boundaries and then Naga figures of Kaodang, Klay or Vak should be bound by steaks, Kila. Or the Dharani spell should be mounted at the top of a flagstaff and placed in the middle of a field. Then throwing ritual offerings, mostly mustard seeds or special peels or enchanted water into the Naga lake which is nearby and considered to be the residence of Nagas traditionally. The fourth example, a Garuda image should be painted on a sword and it should be waved. And finally the spell master, the Vidyadara should enter the residence of the Nagas and convert them to the Buddha's teachings. So these are methods, just a few methods. There are many more in this text how to subjugate Nagas and provide good weather in this way. So protection is guaranteed through the use of this tradition. I have listed here a few examples. The danger of drought or excessive rain is averted. There will be no lightning, cold spells, winds and animals will not come near your crops or groves. And on this final slide you can read a few things which I consider important within this text. Since it comes from around the 5th century it's a useful source for the early applications of ritual spaces called Mandala or Mandalaka. It also includes many references, many early references to hand gestures, Mudra. And I was quite interested to learn that there are pesticides used in a Buddhist context and this text describes how to use these pesticides. So this was an introduction to the text in general and now we can turn to data management how to manage the evolution of a Sanskrit text. So as Jim mentioned it took them about two years to collect all manuscripts, copies of all manuscripts. For me it took about one and a half to collect four manuscripts. You can see reproductions of all here. This is what I call manuscript A and this is part of that. And this is manuscript B, manuscript C. This is a palm leaf manuscript, the previous two were paper manuscripts. And this is manuscript D. So we have four manuscripts and these are listed here. Two of them C and A, these were discovered by Peter Santo and B and D they were found by myself. So you can see the dates. One palm leaf manuscript undated in complete from the 12th, 13th centuries and we have three complete paper manuscripts from the 17th, 18th and 19th centuries. So one thing which I should refer to here all these manuscripts are multiple text manuscripts and possibly this is why this text was not really found in Sanskrit for a very long time. These were hiding, I mean this text was hiding in these multiple text manuscripts. So what happens if we have all the manuscripts ready? What do we do with the data on all these manuscripts? We collate them as Jim has mentioned and I have been using a positive apparatus that is whenever there are variant readings I list the reading or the readings in the main text and then I read the variants. See the first example which is Chakra Karam which is read in manuscripts C and D whereas A reads Chakra Karam and B reads Chakra Karam. In the fourth example you can see with PC and AC if there was a correction in the manuscript AC means before correction, PC after correction so D here before correction reads Vibhuta Kaya one syllable missing whereas after correction it reads Vibhushita Kaya adorned bodhi. In the last example you can see that B is broken off or it is illegible so I have indicated here four Aksharas are missing in the case of Om Amrute part of a mantra in AC and D. With such a positive apparatus it is possible to provide all the information I believe without anything being lost or anything being mixed up. After this collection of data we can say of course comes something which is very difficult to define or explain how to prepare the addition how to make editorial decisions and this can be a very long process and one has to go back to the text very often and I believe one has to spend as much time as possible with the text to come close to this very piece of writing. We have heard about various programs which help with making additions preparing critical additions. I'm trying to follow the old school and I think spending time with the text as much as possible is quite beneficial and that's my experience. Then of course when one reaches a kind of text which one thinks is more or less intelligible then one can start preparing a translation but this works vice versa so sometimes you have to return to your addition to think more about a reading or more. After this is done then our project plans to publish this as an open access publication which can be downloaded from the publisher's website so outreach data presentation it will be completely public and accessible for everyone for free and after this is done we also have plans to put the text itself the Sanskrit text online and Jim has talked about Sarit and we are planning to put the Sanskrit edition on Sarit and after this we can also put the text on another site which is called Great Hill and this is not a TEI a marked up based website but it's the largest repository of Sanskrit or Indic text available. So this is basically what I wanted to show you through this case study and probably we can return to some of the questions or new questions related to the addition of Sanskrit manuscripts. Thank you. I have two suggestions which I would make strong with emphasis. First I understand your positive apparatus is nice but I think you also have to document your choices. I'm not talking about data documentation or whatever but you as an editor make a choice this is a better reading. Why do you think that? And I think that is an editor's responsibility to explain that in each and every case and sometimes it's really simple like the text is ungrammatical this way but you could explain that an option is dropped in and sometimes it's much more complicated than that. The second thing is and it's sometimes a feature of Sanskrit that I think that we should all all of us should seek to establish regular numbering for texts in a kind of biblical fashion chapter, verse, line, sentence, whatever such that when somebody finds a new manuscript it plugs in and somebody decides to make an addition of the Tibetan translation if somebody finds a Chinese you'll be able to coordinate things like that and find references. I really think this is very important and that's something that is part of that process that you talked about sort of reciprocal process between addition and translation because you might not be able to do it until you've actually carefully understood the text and its structure but I think in the end it's essentially also it means that your apparatus can simply be you can simply cite lemmas which refer to your numbering in the same way it works in the Bible and you can make a glossary you can make a dictionary people can refer exactly and I'm very much in favor of this even though it's a lot of work. Yeah, thank you very much. The same way I mean if I say to you Mark 15.5 you can open up any Bible and find it, right? We should be able to do that. I'm starting with your second question. As I have mentioned this text has six chapters and these have subcolophones so I have already numbered chapters from one to six of course then comes the question whether we should further subdivide these chapters into smaller chunks that can be decided as I have done previously with another text. So I absolutely agree this would be an ideal word if all these texts were very clearly perhaps line by line marked up. As for your first suggestion this will absolutely be done but not in the apparatus not in the critical apparatus at the bottom of the page with the Sanskrit but with the annotated translation where in the annotations one can explain a choice whether it's grammatical or context based so it will be there. I don't understand the annotations of the translation refer to the translation but not necessarily to your looking and saying for example well I don't think there was an example there but sometimes you may have some version has a sentence with that yeah if you look at for example just pick the second one very easy there's no problem here in fact two manuscripts have one reading one letter has dropped in the second one and the other one as far as disappeared it's easy to explain that but I think it should be explained it should be explained yes absolutely and I I have not really seen a an addition where these explanations are included below the Sanskrit so that's why I would go you usually don't explain anywhere and I have personal experience of asking people why did you do it this way yeah really it's your addition so my plan would be to put explanations at the relevant places with the translations but if we have better solutions I'm very much open to that but it will be there this is also something where actually the that explanation level of explanation is very visible unless somebody wants to see it why did you pick this then click a button or something for most people they trust the editor as they should what the classicists would do in the old world this is what you have commentary for that is aligned to the text rather than to the translation I don't know why we don't Indians love commentary it's classicists love commentary but Indolence don't I believe I have seen some end notes in some editions explaining choices so I think that's another option to use end notes with the Sanskrit yeah it's certainly it should be there yeah thank you congratulations on finding this text congratulations to Peter I do I have asked for the help of Tibetologist colleagues and we have read the text together and I'll have to think or we will have to think how to incorporate Tibetan into the edition whether we should indicate within the apparatus what the Tibetan reflects or put the whole Tibetan text in an appendix so it's available in the volume so it's an ongoing process and we should absolutely include the evidence which is reflected in the Tibetan translation yes this is in TI TI has conventions about how to mark up text critical editions it sounds to me like your intention is to write the thing basically in a word get it ready to you send it to the publisher they type set it once it's printed then you say okay now how do we make it inside and it seems like actually marking it up in the Sarut way as you work will make it be able to be saved in Sarut and printed for instance through Latak as it's supposed to be possible if you follow the Sarut I second that there are people who will do it for you as a publisher they will convert it to XML that's what we can do anyway I was going to say this earlier we're inputting all our files in Latak because people at the conference in Vienna in May the experts always did tell me that it's a long way up from being able to go straight from XML to Latak and I was feeling bad about the fact that we weren't inputting in XML these guys also keep doing what we're doing because all of that should be done on the cherry that will convert your files into XML you could just save a dark file as XML so what are they they would put it into the EIO code sorry not just XML thank you