Munduan EpiDoc encoding Eko Bastiawan Arlo Griffiths Wayan Jarrah Sastrawan intellectual authorship of edition Arlo Griffiths DHARMA Malang DHARMA_INSIDENKMunduan

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 small edit to translation; fixed misplaced note in translation major round of revisions: collated Oemar, modified translation revised the encoding suggested by argr first round of revisions initial encoding of the inscription

svasti śaka-varṣātīta 728 māgha-māsa navami śukla-pakṣa. ha. U. vr̥. vāra. tatkāla rakai patapān· pu manuku. sumusuk ikanaṁ lmaḥ I muṇḍuAn· muAṁ I haji huma. padmaknira I vaduĀnira saṁ patoran·. buAt-hajyanya makmitana vivi ramvai. ya makna p luAni kuramvit· saṁ hyaṁ taṇḍa I patapān· I dlāhaniṁ dlāha. ṅaranyan· pakmitan· vivi saṁ madmak·. dadi ya magavai pomahan· I vindu-vindunikanaṁ lmaḥ. yāa ta prastāvanyan· I vala vindu ṅaranikana pomahanya. matəhər· ya Inanugrahān· tan· katamāna deniṁ Er baraṅan·. muAṁ saprakāraniṁ maṅilala saparānya maduAl· mavli. ṅunivaiḥ yan· hana sukha-duḥkhanya Ityevamādi tan· katamāna Ataḥ ya. nahan· paṅanugraha rakai patapān· pu manuku I vaduĀnira saṁ patoran· muAṁ I sakvaiḥnikanaṁ Umuṅgu rikanaṁ I vala vindu. yāpuAn· hana Umulaḥ-Ulaḥ Ike paṅanugraha dlāhaniṁ dlāha pañca-mahā-pātaka paṅguhanya.

patiḥ I patapān· rikanaṁ kāla. kayumvuṅan· saṁ rupyan·. mantyasiḥ vaduĀ rakai patapān· saṁ paliṇḍuA. partaya saṁ pagəḥ kapuA vinaiḥ pasak-pasak· pirak· dhā 1 vḍihan· yu 1 soAṁ-soAṁ lva paṇḍākaṇḍak· Er baraṅan· pirak· mā 8 vḍihan· yu 1 soAṁ-soAṁ. vahuta ptir· paṇḍakyan· pirak· dhā 1 vḍihan· yu 1 soAṁ-soAṁ. pituṁtuṁnya 4 pirak· mā 4 soAṁ-soAṁ. rāma I muṇḍuAn· si bunā. kalima si sruka. juru muR̥ṁ si klat·. sal· si kulinā. ḍaṇḍa muR̥ṁ sy andhani. kaṇḍaṅan· lamvəs· si tija. kalima I haji huma si sruva. juru si niṁ. parvuvus· . maṇḍər paraṁ si guṇī. Ikana kabaiḥ kapuA vinaiḥ pasək-pasək· pirak· vḍihan· kāyānurŭpa. sumurat· Ikanaṁ tāmraprasasti citralekha rakai patapān· saṁ minaṅa vinaiḥ pirak· mā 8 vḍihan· yu 1

728 748 manuku manukū sumusuk ikanaṁ sumusuknikanaṁ padmaknira paṁdmaknira buAt-hajyanya The t and h are joined in a ligature, and not written as simple akṣara th. vivi ramvai. ya makna p vivi ramvaiḥ yama ku vivi ramvaiḥ ya makna p The (single!) circular trace between mvai and ya is unlikely to be a visarga. luAni luAniṁ pomahan· pomahān· ṅaranikana ṅaranikanaṁ ṅaranikanaṁ saparānya saparanya saṁ parānya The apparent anusvāra is better considered an accidental dent in the plate. Cf. 59XXXVII maṅilala drabya haji saparānya sadeśānya; 59 saparanya. manuku manukū Umuṅgu Umuṅga dlāhaniṁdlāha dlāhaniṁ dlāha Nakada mistakenly places the first syllable in the lacuna at the end of 1r7. soAṁ-soAṁ lva paṇḍākaṇḍak· soAṁ-soAṁ lanḍaka soAṁ-soAṁ, luṇḍaka The very cumbersome reading of the toponym and its correction are guided by the data assembled in 700; the space before it is well preserved, without showing any trace of the punctuation sign supposed by Nakada; both Oemar and Nakada have missed the faint traces of pa visible at the beginning of line 3. vahuta ptir· paṇḍakyan· Cf. 234; 58. See discussion in 154-155. 4 pirak· mā 4 5 pirak· mā 5 si bunā, kalima si sruka, juru muR̥ṁ si klat·, sal· si kulinā si bunā, kalima si pruka, juru muR̥ si klat·, palikulina si bunā, i kulinā Everything that follows on line 2r4 after si bunā is omitted by Nakada, apparently due to eye-skip to kalima in the next line. si niṁ si ni kāyānurŭpa kayānurūpa kaya nunupa Ikanaṁ tāmraprasasti ma prasasti The precise words ikanaṁ tāmrapraśasti are found in the inscription Wintang Mas B, line 7. kha

Hail! Elapsed Śaka year 728, month of Māgha, ninth tithi of the waxing fortnight, Hariyaṅ, Umanis, Thursday. At that time the rakai of Patapān called pu Manuku demarcated the land of Muṇḍuan and of Haji Huma, his gift as apanage to his servant called saṅ Patoran. His royal corvée will be to guard the bearded goats vivi rambai the width of the kuramvit of the holy banner of Patapān down to the future’s future. As its name is ‘The place for guarding of the goats by the apanage holder’, so he made a dwelling at the vindu-vindus of the land. That is the reason that the dwelling is called ‘Vala Vindu’. His/Their name, insofar as he guard/they guard the goats, is apanage holder. Thereupon he was given the grant that the land may not be entered by the Er Baraṅan, and by all kinds of exploiters wherever they go to trade. Especially if there are any fines to be imposed for ‘vicissitudes of life’ sukha-duḥkha, etc., it may still not be entered by them. Thus was the grant of the rakai of Patapān pu Manuku to his servant Patoran, and to all who reside in Vala Vindu. If there are who disturb this grant, their reward into the future’s future is that of the five great sins.

The ministers of Patapān at that time were the Kayumvuṅan called saṅ Rupyan and the Mantyasih, servant of the rakai of Patapān, called saṅ Paliṇḍua; the Partaya called saṅ Pagəh. All of them were given gifts of 1 dhāraṇas of silver, 1 pair of cloth per person. The Lva Paṇḍak and the Er Baraṅan were given 8 māṣas of silver, 1 pair of cloth per person. The Wahuta Pətir and the Paṇḍakyan were given 1 dhāraṇa of silver, 1 pair of cloth per person. Their 4 assistants pituṅtuṅ 4 māṣas of silver per person. The headman of Muṇḍuan named si Bunā; the Kalima si Sruka; the Juru Murəṅ si Klat; the Sal si Kulinā; the Ḍaṇḍa Murəṅ si Andhani; the Kaṇḍaṅan Lamvəs si Tija; the Kalima of Haji Huma si Sruva; the Juru si Niṅ; the Parvuvus ; the Maṇḍər Paraṅ si Guṇī — all of them they were given gifts in silver and cloth in accordance with their efforts kāya-anurūpa. The scribe of rakai of Patapān who wrote this copper-decree, called saṅ Minaṅa, was given 8 māṣas of silver, 1 pair of cloth.

The noun kuramvit must lay at the basis of the place name Kuramvitan attested in a few inscriptions. cf. Kurambitan 791 Is there a connection with the word kerambit meaning small sickle in Malay?

vala vindu: vindu in modern Javanese can mean 'well'.

Er Baraṅan: cf. Air Baraṅan in the Mantyasih inscriptions. The meaning by all kinds of exploiters wherever they go to trade seems unusual.

pituṅtuṅ: the meaning is unlikely to be chief, as tentatively proposed in OJED; rather, the words pihujuṅ and piluṅgah seems to be quasi synonyms.

On the toponyms figuring here, see 151-160.

Note that the two kalimas bear the names Sruka and Sruva, which are evidently (derived from) the Sanskrit words for two types of ritual spoons, the sruk and the sruva. This parallelism of names suggests a strong connection of some sort between the two persons in question, despite their affiliation with two different villages.

First presented by Moh. Oemar at a conference in Yogyakarta () and then more formally published by K. Nakada (). Re-edited here by Arlo Griffiths from photos provided by Ninie Susanti (made by her student Kunta).

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