Could pallaṅka have meant cushion? or even just comfortably?

[josephzizys]

so pallaṅkaṃ is almost always translated as “cross-legged” but from my frivoulous googling it seems to me that this is not an etymologically motivated translation, with the other meaning, couch, or bed, having the rather neat etymological appeal of “wrapped in cloth” connecting us to the English “palbearer”:

Pall;

[pall (n.)]

Middle English pal, from Old English pæll “rich cloth or cloak, purple robe, altar cloth,” from Latin pallium “cloak, coverlet, covering,” in Tertullian, the garment worn by Christians instead of the Roman toga; related to pallo “robe, cloak,” palla “long upper garment of Roman women,” perhaps from the root of pellis “skin.” The notion of “cloth spread over a coffin” (mid-15c.) led to figurative sense of “dark, gloomy mood” (1742). The earlier figurative sense is “something that covers or conceals” (mid-15c.).

see here

and

Anka;

Aṅka, 2 (Vedic aṅka hook, bent etc., anc, cp. aṅkura & aṅkusa. Gr. a)gkw/n elbow, a)/gkura = anchor; Lat. uncus nail; Ohg. angul = E. angle) (a.) a hook J.V, 322 = VI, 218 (v. l. BB aṅga). — (b.) the lap (i. e. the bent position) or the hollow above the hips where infants are carried by Hindoo mothers or nurses (aṅkena vahati) Vin.II, 114; D.II, 19 (aṅke pariharati to hold on one’s lap or carry on one’s hips), 20 (nisīdāpeti seat on one’s lap); M.II, 97 (aṅkena vahitvā); Th.1, 299; J.I, 262 (aṅke nisinna); II, 127, 236; VI, 513; DhA.I, 170 (aṅkena vahitvā) PvA.17 (nisīdāpeti). (Page 6)

see here

so a cloth loop or cloth cover meaning bed or couch as here;

Palyaṅka (पल्यङ्क).—[masculine] couch, bed.

see here

and therefore also possibly cushion!?

Another possibility is that it has the connotation of ‘comfortably’ as one might be comfortable on a bed or couch.

Anyway, I had always assumed that when the texts said cross-legged that the word would mean cross legged, and I can see how Anka works in that regard (at least as well as it does in my alternatives) but the Pall part really doesn’t seem to work for “leg”, that would be jaṅghā see here

As usual I am no philologist or etymologist or whatever so I would appreciate any thoughts from those with more informed opinions than mine.

I should say that I am especially interested in thoughts based on lexical evidence from the EBT period and earlier rather than the subsequent commentarial tradition which of course I assume leaned heavily in favour of cross-legged

Metta

[josephzizys]

A few contexts:

DN2 (5H)

they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
After the meal, they return from almsround, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

MN10 (anapana)

It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there.
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

MN91 (monastaries)

When he has gone to the monastery he sits on a seat spread out and washes his feet.
So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;
But he doesn’t waste time with pedicures.
na ca so bhavaṁ gotamo pāda­maṇḍanā­nu­yo­gamanu­yutto viharati.
When he has washed his feet, he sits down cross-legged, with his body straight, and establishes mindfulness right there.
So pāde pakkhāletvā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
He has no intention to hurt himself, hurt others, or hurt both.
So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti;
He only wishes for the welfare of himself, of others, of both, and of the whole world.
atta­hita­parahita­ubhaya­hita­sabba­loka­hita­meva so bhavaṁ gotamo cintento nisinno hoti.
In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them.
So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti; Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

MN140 (straw matt)

Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, with his body straight, and established mindfulness right there.
Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
He spent most of the night sitting meditation,
Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.

SN7.10 (a forest grove)

Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.
While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, with his body straight, and mindfulness established right there.
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

AN3.63 (a pile of leaves)

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi.
After the meal, on my return from almsround, I enter within a forest.
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.
I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Quite secluded from sensual pleasures, secluded from unskillful qualities,
I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;

AN4.36 (impressive and inspiring)

The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his mindfulness established right there.
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties.
Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttama­da­ma­tha­samatha­manu­p­pattaṁ dantaṁ guttaṁ saṁyatindriyaṁ nāgaṁ.

AN6.28 (In the shade of the porch)

There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.”
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.

AN5.65 (mixing 5H with empty huts)

Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes his mindfulness right there.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Giving up desire for the world, he meditates with a heart rid of desire, cleansing the mind of desire.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;

[josephzizys]

and

DN17

He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadali­miga­pavara­pa­c­ca­t­thara­ṇāni sauttaracchadāni ubha­to­lohita­kūpa­dhā­nā­ni­;

‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’
‘ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti.

DN18

“Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.”
“yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti.
And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ.