Ngadoman EpiDoc encoding Marine Schoettel Arlo Griffiths intellectual authorship of edition Marine Schoettel Arlo Griffiths DHARMA Paris DHARMA_INSIDENKNgadoman

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Copyright (c) 2019-2025 by Marine Schoettel & Arlo Griffiths

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Tidy monumental script, with characters deeply engraved. However, some vowel marks (hulu, taling tarung for vocalization o) are not as deeply engraved as others and are only faintly visible. For particularities of this script type, among which a quadrangular hulu opened on the right, see 53-54, 65 . This author believes that this inscription's script can be considered a continuation of Majapahit's chancery script, reduced to its essentials . Willem van der Molen rather argues that this inscription belongs to a writing tradition distinct from that of Majapahit, as well as from more ancient East-Javanese scripts. He makes the interesting point that this script has more in common with that used in inscriptions of the Central Javanese period, showing that a number of akṣaras do not display innovations that occurred through the East-Javanese period ( 96-98 .)

In this inscription, note the two different shapes of pasangan y. It also seems that the boundary between words is emphasized by insertion of a slightly larger space.

de manifester des formes plus récentes de l'ancienne écriture javanaise, qui ne peuvent être reliées à ce qui aboutit finalement à la nouvelle écriture javanaise.

The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).

Public URIs with the prefix bib to point to a Zotero Group Library named ERC-DHARMA whose data are open to the public.

Internal URIs using the part prefix to point to person elements in the DHARMA_IdListMembers_v01.xml file.

 Updating toward the encoding template v03 Changes in apparatus and edition following argr's comments finished first round of comments answer to comments and change in apparatus started first round of revisions adding translation initial encoding of the inscription

Om̐ sri sarasoti kr̥ta, vukir hadrdi damaluṁ Uripiṁ buhana hañakra murusa patirtan paL̥maran· hapan yaṁ vidi hamideni yaṁ raditya yaṁ vulan· hanəL̥ I hala-hayu ni deva-manusa yaṁ hanut yaṁ hagave bajaran tapak taṁtu kabmbaḥha deni deva-manusa muvaḥ saṁ tumon saṁṅ amanah aR̥ṅə luputa riṁ Ila-Ila paḍa kadəlana tutur-jati

yen ana ṅabmbaḥ tan pabəkəla patik vənaṁ tan pabaktaha histri pituṁ hajama tan vavadon avastu, sri syat i sakavarsa

1371
Om̐ The anunāsika is noted with a sign identical to the layar used elsewhere in this inscription. See 279. hadrdi damaluṁ hadi damaluṁ hadi Umaluṁ Damaluṅ is one of the names anciently given to Mt. Merbabu and the term hardi, albeit part of the toponym, is to be distinguished from the proper noun. The colocations Ardi Damaluṅ or Hardi Pamrihan are commonly used to refer to this mountain in the colophons of Merapi-Merbabu manuscripts (as for instance in L 187, L 53, L 220, Mal-Pol 165). See 505. Uripiṁ Ūripiṁ Cohen Stuart already hesitated to read ūripiṁ in his first edition, and recorded the uncertain reading thus: u(û?)riping. hañakra Añakra hamideni hanideni hani deni kabmbaḥha kabahha sri syat i sri syati Understand Skt. śrī syāt. The spelling, however, is that of Middle Javanese, where long and short vowels are no longer differentiated, just as dental and palatal sibilants. The present linguistic context probably explains the irregularity of finding t before the vowel i instead of d.

Om. Made by Śrī Sarasvatī. The mountain Hardi Damaluṅ, the life of the Earth, was churning. The bathing place of Paləmaran would overflow, for God Vidhi i.e. Brahmā? gave instructions amidhyani to the Sun and the Moon to illuminate the bad and good of divine men, those who seek, those who make a line of succession. The established sacred site will be entered by divine men. And those paḍa who watch, who are intent, who listen, will be free from defilement, will be invested with memory of former births. Should anyone enter, he shall not come provided with live-stock, shall not bring wives pituṅ to have intercourse with, shall not be obsessed with sex nor owning possessions avastu. May there be Fortune! In the Śaka year 1371.

The term tutur-jati is an Old Javanese (semi-)translation of the Sanskrit jātismara. It refers to the ability to recollect or remember one's former births. has shown that this old yogic attainment, found in early Buddhist sūtras within lists of superknowledges acquired through meditational techniques, has been reconceptualized in later (medieval) Mahāyāna literature as a fruit of one's religious merit and merit-making activities.

First edited by A.B. Cohen Stuart () with extensive notes on vocabulary but without a translation, soon after re-edited by the same author (). This second edition was republished with minor modifications by de Casparis (). Re-edited here by Arlo Griffiths and Marine Schoettel from published photos as well as photographic documentation provided by the Museum voor Volkenkunde.

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