AlasantanEpiDoc encodingEko BastiawanArloGriffithsintellectual authorship of editionArloGriffithsDHARMAMalang; LyonDHARMA_INSIDENKAlasantan
This work is licenced under the Creative Commons Attribution 4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA.
Copyright (c) 2019-2025 by Arlo Griffiths
2019-2025DHARMAbase
The use of layar is normally in Indian mode, but Indonesian mode is also found at least once (and marked with = as per TG 3.8.8).
The lowest level punctuation sign, provisionally represented here by ",", takes the shape of a median dot.
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.
updated translation, from valyan to the healer completed translation and finished revisionsRevised the encoding based on argr suggestionsRevised the encoding based on argr suggestionsstarted revisionscreation of initial encoding of the inscription
nāhan· kramanikaṁ
susukan· śĭma paṅurumbigyan· ryy ālasantan· tkap· rakryān· kabayān· I vruha saṁ sādhujana kabaiḥ I pagəḥ saṁ hyaṁ śīma
likhitapātra saṁ kīrti citralekha I mahārāja .....
kanuruhan· pūdāmanuruhan· pu Udāsapasugsapasukdr̥vyak·dhvyak·Cf. 3.9 saṁ dr̥vyak·.panulisan·manulisan·bhr̥tyaḥbhr̥kyaḥbharalībharilītuṅgəṁtuṅgəmañciṁmañcinkumīs·kamīs·śīmāśīmagalauḥgalaḥpāṅinn-aṅin·pāṅinaṅin·ItyevamādiItyaivamadimamijillakan·mamijilakan·manahəb·manahīb·IṁIndān·ṅdan·tuliys·tuliy·In other inscriptions we find tulis in this context.luĪranyalviranyasapaṁhīṁsaṁ pahīThe position of he first anusvāra is ambiguous, standing midway between the sa and the pa; evidently, it has been engraved unusually far to the left to avoid the descender from the preceding line.sakaL̥viḥnyasaṅka L̥viḥnyasodhārasovāraadhikānaavikānahaji yu 1 rakryān·One expects haji yu 1 I rakryān·. The expected preposition is absent also in the following entries in the list.ragkryān·rakryān·pūdāpu Udāpu tunaṁpu tunaṁThis is the expected reading (compare with Sobhamerta 4v6). The anusvāra is irregularly shaped.paku bāṁpakubaniṁ pakaraṇān·i pakaraṅān·vadvāvadnaI tiruAn· sumuḍan·I tiruAn· samuḍan·There is no need to restore I tiruAn· saṁ sumuḍan· following the reissued Sobhamerta charter (5v1), as the original stone inscriptions of Sindok’s reign read tiruAn sumuḍan.brahmaśivabrāḥma śivasaṁ pakudān·sapakudanpaskaran·pasturan·pu bukəṁpu bukəmā 10mā 1AtəhərpatiḥAtəhər ataḥWhat remains visible of the damaged akṣara assumed by Wibowo to be ra does not seem to be compatible with that reading, and a more convincing restitution is furnished by line 3.4, where we read patiḥ maṁharap· babak·. ghoṣa Amasaṅakan·yoṣa Apasaṅakan·virikan· vḍihan hlaivirikan· hlaihujuṁ, juṁhur·hujan juhur·bhanū, bakaṭəl·, ḍaluṁbhanū, ḍaluṁUrak·rek·bandhubhandudr̥vyak·dravyak·Cf. guru dr̥vyak· in 1.5.kinabehanyakibanehanyaśikhaśiladhanemṣṭidhanemvirāma ri lmaḥ tulis· milu, , bandī vineḥIt seems that milu has been misplaced, and need to be moved to stand before vinaiḥ.pəgeṁpəgaṁvudyaṁvunyaṁCf. Kinawe line 12 samgat laṇḍayan pu vudyaṅ.tuha kalaṁ karuk·One could also read karukh·, but karuk· is expected. Cf. Bimalasrama 10r3 saṁ karuk·.kalaṁ manaḥtalimahaḥvilavdihaPerhaps the scribe intended and wrote vilaṁ (cf. vilaṁ vanua in 1r11)?balun·balur·lumakvānusuk·lumakva Anusuk·saṅkap· riṁ sajisaṅkap sajilumakvānusuk·lumakva Anusuk·harava mā 10harava mā 1-vitānavitāna,Wibowo reads a punctuation sign after vitāna, but I cannot see it on the photo of the plate, which admittedly is a bit worn here. Its presence is possible, but not necessary; some contemporary inscriptions punctuate the text here in this formula, while others do not.ĪndaḥIndaḥyajamānākāśayajamānā Akāśapretāsurapreta Asuranandīśvaranaṇḍīśvaramṣadvināyakaṣad vināyakakālamr̥tyukālamratyusākṣībhūtasāṣībhūtaIkaṁṅIkeṁṅgr̥hasthagr̥hastababatkababata2341 (Linggasuntan face C, line 32) proposed to correct to babakan, but babaka is found in Anjuk Ladang back, line 14; in Paradah II, face C line 79; Kampak back, line 10.tṅanan·tuganan·vkassakan· vkasan·pamuṅvan·pamaṅvan·jalamm er·jalamm ər·See the correction dalam er proposed in 2343. The same spelling is found in Linggasuntan face C, line 39 and Paradah II (back line 34), Anjuk Ladang back, line 19, and Rukam 2r18. On the other hand, dalamm er· is found in Paradah I (2B13). The form dalam air is found in Gilikan (first plate, v11).ṅkānan·ṅkāIka narakaIṁ kanarakaduḥlkhaduḥlahiḍəpənyahiḍəpəAnyadadyananyadayananyamaṅkanātmahananikaṁṅmaṅkanā tmhana nikaṁṅkaniṣṭha-kaniṣṭa-saṅasaṅān·saṅsaṅān·ḍeṁ hañaṁḍe hañaṁḍeṁ hasin·ḍe hasin·Inariṁ suṇḍaInarisuṇḍapi:ə:han·pīhan·saṅa bhedasaṅ abhedavahuta rāma Ikaṁvahuta Ikaṁcoloṁceleṁceleṁsovaṁsovaṁ-sovaṁkuravu kurima,kura vukuriḥAtəhiər·Atəhər·paṅin-aṅan·paṅinaṅin·Or should we consider that this is the same as the term encountered in 1.12 and edit paṅin-aṅain·?manaṅgap· ta rakryān·manaṅgap· taṁ rakryān·kramanikaṁkramanikanaṁ
Homage be to the six Vināyakas!
Hail! Elapsed Śaka year 861, month of Bhadrapada, fifth tithi of the waning fortnight, Vās, Pahiṅ, Friday, lunar mansion Aśvinī, deity Aśvī, conjunction Viṣkambha. That was the time that the decree of the Great King, rakai Halu, dyah Siṇḍok Śrī Īśānavikrama, received by the rakryān minister of Halu, dyah Sahasra, descended to the official of Kanuruhan, pu Udā, instructing with regard to the varuk landThe term varuk is not well understood. varuk glosses a piece of ground (acquired in a part. way? bought?), while 13 tentatively suggested: Mungkin kata lmaḥ waruk menunjuk bagian yang masih hutan belukar. at Ālasantan, district of Bavaṅ Mapapan, that it be made the freehold of or: that it be made into a freehold by the rakryān kabayān, mother of rakryān minister of Halu, dyah Sahasra. Its total: 13 tampah, apart from the housing-premises and orchards, the price for them being 12 kāṭiof gold. The headmen of Ālasantan together with the inhabitants of the village sold the land.
Enumeration of the headmen receiving gold:The headword of each entry in the list (vinkas, apkan, gusti, etc.) is directly followed by a name, further names separated by median dots.the elder Vantil, Pastī, Sukhamī, the teacher Dr̥vyak, Kaḍaṅayan, Suji, Rambay, Jikən, LubhīMaṇḍarahAṅkatTambi, Bhr̥tyah, Bharalī, Duvəg, Baryuṅ, Tuṅgəṅ, Vulakan, PopoṅMañciṅVarakas, Kabat, Bahu, Khyāti, Suraṅgaṇā, Telā, Puluh, Bhujī, SaṇḍakMandonLālaṅKumīs, Ḍampal, Kuhal, Capil Kālih Bakacak, Busta, Saṅlā Dayī, Cabil
Such was the total of the headmen receiving gold.
The purpose of the land being made a freehold was to become a paṅurumbigyan freeholdThe compound term sīma paṅurumbigyan is reminiscent of the much more common pattern sīma ka-...-an (sīma kajurugusalyan, sīma kavajvan, sīma kakaṭikan, etc.) seen in numerous Old Javanese inscriptions. But in the present context the word paṅurumbigyan is derived with pa-...-an circumfix, from kurumbigi which seems to be an alternate of kurumbhāgi, a kind of iron tool (knife) (). of the rakryān kabayān. Its status would be independent. It should not be entered as before by the patihs, the vahutas, the headmen, and all types of collectors of royal revenues:
various miśras,
various types of vulu,
paṅuraṅ,
kriṅ,
paḍam,
manimpiki,
paraṇakan,
limus galuh,
paṅaruhan,
taji,
vatu tajam,
sukun,
halu varak,
rakadut,
pinilai,
kataṅgaran,
tapa haji,
air haji,
malandaṅ,
ləca,
ləblab,
kalaṅkaṅ,
kutak,
taṅkil,
tr̥pan,
salvīt,
vatu valaṅ,
pamaṇikan,
sikpān,
rumbān,
tiṅkəs,
viji kavaḥ,
vilaṅ vanua,
tuha dagaṅ,
juru guśali,
tuhān nambi,
tuhān huñjaman,
juru juḍi,
juru jalir,
miśra hino,
vli hapū, vli vaduṅ, vli tambaṅ, vli pañjut, vli harəṅ,
pabisar,
palamak,
pakaluṅkuṅ,
urutan,
dampulan,
tpuṅ kavuṅ,
suṅsuṅ paṅuraṅ,
forest dwellers (pasuk alas),
payuṅan,
pāṅin-aṅin,
sipad bilut,
puluṅ paḍi,
skar tahun,
panrāṅan,
panusuh,
hopan,
mahouts (pahaliman),
eunuchs (kḍi),
healers (valyan),
actors (vidu),
sambal,
sumbul,
royal servants (hulun haji),
pamr̥ṣi,
sinaguha,
the courtiers vatak i jro, etc., shall not enter into the paṅurumbigyan freehold of the varuk land at Ālasantan. Only the rakryān founder of the freehold herself shall have authority over all its royal revenues.
Likewise the payments forharms and compensationssukha-duḥkha, such as:I adopt the interpretation of the term sukha-duḥkha itself, and of the meanings of the items in the following list, from work in progress by Timothy Lubin.areca flower that does not bear fruitgourd that grows along the groundfatal accidentbedewed corpseblood scattered on the streetverbal assaultphysical assaultaccusingspittingproducing the trace of a filerunning amokrape??physical abuse?etc.
The rakryān founder of the freehold shall be the beneficiary of all its royal revenues.
As for those who
paint blackmake muslindye redtwist ropesdye redmake shedsmake sugarmake potsstake mengkudu rootmake castor-oildye with pahaṅanmake baskets, round (?) parasolswork upihmake awningsmake basket worksproduce turnerymake plaitcatch in netscatch or snare birds?
lOnly the rakryān founder of the freehold herself shall have authority over all its royal revenues.
Likewise the numbers of those who engage in trade while present there are restricted: those not to be subjected to the collectors of royal revenue are four tradesmen of the same trade per freehold. If they buy buffaloes, the quota of buffaloes is 20 per tradesman; 40 cows per tradesman; 80 sheep per tradesman; one coop of ducks per tradesman; silver-smiths, four masters; wagoners, four yokes; drum players, three places to perform; carpenters, two tradesman; goldsmiths, two smithies; coppersmiths, two smithies; ironsmiths, two smithies; cadarcloth makers, eight cadar making places. If their wares are carried by shoulder-pole — such as cloth vendors, tinkers vendors of copper utensils, condiment sellers, kacapuri makers, transporters of cotton, mengkudu, iron, copper, bronze, tin, block salt, sesame, uncooked rice, sugar, safflower seeds? — all types of wares that are carried by shoulder-pole: altogether there may be five shoulder-pole bundles per tradesman. What is up to that limit will not be subjected to the collectors of royal revenue, wherever those traders might go, whatever may be their country of origin. However, they should keep the present document. If their trade is more than the limit imposed on them, they will be subjected to levies by the collectors of all royal shares sa-uddhāra haji proportionally to the excess but taxation of the excess should not be disproportional tan adhikāna.The form adhikāna is apparently an irrealis passive from *umadhike ‘to exceed’; it seems that Zoetmulder (s.vv. adhikāra I.2 and tan adhikara) has not precisely understood the expression tan adhikāna.
At that time the rakryān kabayān, mother of rakryān minister of Halu, dyah Sahasra, offered gifts:
to the Great King: 5 suvarṇas, 1 pair of vḍihan gañjar hajiroyal reward clothto the Hino: 2 suvarṇas, 8 māṣas, 1 pair of vḍihan jaro hajito the rakryān minister of Halu, dyah Sahasra: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe rakryān Vka, dyah Bālīśvara: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe rakryān Sirikan, pu Balyaṅ: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe official of Kanuruhan, pu Udā: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe Tiruan, ḍapunta Taritip: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe Vadihati, pu Dinakara: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe Akudur, pu Tunaṅ: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe Maṅhuri, pu Paṇḍamuan: 10 māṣas, 1 pair of vḍihanthe Halaran, pu Bhā: 10 māṣas, 1 pair of vḍihanthe Paku Bāṅ, ra Limus: 10 māṣas, 1 pair of vḍihanthe Vadiṅin, pu Tīkṣṇa: 10 māṣas, 1 pair of vḍihanthe 2 masters of Vadihati, namely the Mira-Mirah, saṅ Sudānta and the Halaran, saṅ Ləbur Poh: 10 māṣas, 1 pair of vḍihan, per personthe 2 masters of Makudur, namelyTəpusən and Ulahan: 5 māṣas, 1 sheet of vḍihan, per personthe Paṅuraṅ of Vadihati, saṅ ra Vuṅū, watching over saṅ Deva: 5 māṣas, 1 sheet of vḍihan, per personthe Paṅuraṅ of Makudur, saṅ ra Kəvəl, watching over saṅ Baruṇa: 5 māṣas, 1 sheet of vḍihan, per personthe headmanship of Vadihati, old and young: 10 māṣasthe headmanship of Makudur, old and young: 10 māṣasthe holy Kudur: 10 māṣas, 1 set of vḍihanall the masters of the Secretariat pakaraṇān:Regarding the term pakaraṇān, see our commentary on the Wurudu Kidul inscription.the supervisor of the nāyaka-ship of the Great King, pu Kuṇḍūthe supervisor of junior troops, pu Siriṅthe supervisor of servants, pu Tapathe Kaṇḍamuhi, master Nārāyaṇathe calligrapher, saṅ Nidhi;the herald of Halu Visāga, ḍapunta Basu; of Vka Viridih, ḍapunta Niścaya; of Paṅkaja: ḍapunta Govinda; of Kanuruhan, saṅ ra Mase; of Tiruan Sumuḍan, saṅ Brahmaśiva
collectively 1 suvarṇa, 4 māṣas.calligraphers to the Great King:
LakṣaṇaBaḍivaKīrti
4 māṣas, 1 sheet of vḍihan, per personboth patih jurus, the vaśahcalledsaṅ Śabda, the kucicalledsaṅ Makāra: 5 māṣas, 1 pair of vḍihan, per personthe heralds of the patih vaśahand of the piṅsor hyaṅcalledsaṅ Pakudān: 2 māṣas, 2 kupaṅs, 1 sheet of vḍihan, per personthe heralds of the patih kuciand of the pasəkaran calledsaṅ Caitya: 2 māṣas, 2 kupaṅs, 1 sheet of vḍihan, per personthe rakryān of Bavaṅ Mapapan, dyah Gula: 2 suvarṇas, 8 māṣas, 1 set of vḍihanthe foreman of Bavaṅ, dyah Malva and the guardian of the rakryān of Bavaṅ, pu Bukəṅ: 10 māṣas, 1 sheet of vḍihan, per personthe rakryān vulat patih, dyah Ḍohol, was given 1 sheet of vḍihan jaro hajithe official of Sijana, pu Pujut was given 1 sheet of vḍihan sə̄ṅ rāhSparkling Blood Cloththe one of Təasan i.e., Tyasan, dyah Toloboṅ, who was also atəhər the patih ready to carry out the clearing of wood and underbrush at Bavaṅ, was given as gifts: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe official of Muṅgaṅ, pu Maṅubər, village of Muṅgaṅ, foreman of the group of nāyaka-ship at Halu: 1 sheet of vḍihanthe kakaran, calledpu Munda: 1 sheet of vḍihandyah Ghoṣa, teaming up with ? amasaṅakan iThe term amasaṅakan i, apparently not recorded by , is found also in the Palepangan inscription (1v12). the rakryān of Bavaṅ Mapapan, dyah Gula: 1 sheet of vḍihandyah Pataləsan, district of Halu, village of Tumurun: 1 sheet of vḍihansaṅ Jula, partaya of Air Banua, village of Virikan: 1 sheet of vḍihansaṅ Praśānta, foreman of servants at Kanuruhan, village of Taṅunan: 1 sheet of vḍihanthe 2 patihs, dyah Bajra anddyah Kumo: 1 sheet of vḍihan, per personthe patih, ready to carry out the clearing of wood and underbrush at Paḍaṅ and Paṅkaja, calledsaṅ Baruṇa: 4 māṣas, 1 pair of vḍihanthe patih of Ləmah Tulis, calledsaṅ Kilipan: 2 māṣas, 1 pair of vḍihanTumpuk: 1 māṣa, 1 sheet of vḍihanDəan i.e., Dyan Kāma, patih of Paḍaṅ: 2 māṣas, 1 sheet of vḍihanRāvaṇa: 1 māṣa, 1 sheet of vḍihanBikər, Hujuṅ, Juṅhur, Dəmə, Gacəm: 2 kupaṅs, 1 sheet of vḍihan, per personthe helper of the patih of Ləmah Tulis, ready to carry out the clearing of wood and underbrush: 1 sheet of vḍihanCandra, Bhanū, Bakaṭəl, Ḍaluṅ: 1 sheet of vḍihan, per personthe patih of Bavaṅ called Manujendra: 1 sheet of vḍihanhis two children were each given 2 kupaṅsthe vahutas of Mapapan, ready to carry out the clearing of wood and underbrush, called Caitra, Urak and Arja: collectively 1 suvarṇa, 4 māṣas; indvidually, 1 set of vḍihan;the vahutas of Mapapan called Bandhu, father of Rakā, Burəṅ, Kuñjar, Paradhīpa, Baliba, Śrayisinta, Tahimbək; the heralds: Jaluk, Sūṅan, Kulumā, Baracah, Maṅḍampak; the vinəkases: Surupī, Dhara: collectively 7 suvarṇas; individually 1 sheet of vḍihanthe vahuta of Pagəruyuṅ, ready to carry out the clearing of wood and underbrush, called Bayad: 1 suvarṇa, 4 māṣas, 1 pair of vḍihanthe vahuta of Vəsi-vəsi, ready to carry out the clearing of wood and underbrush, called Baiśākha: 1 suvarṇa, 4 māṣas, 1 pair of vḍihan;the headmen rāma of Ālasantan namely Dr̥vyak, Rambay, Sukhamī and Cleṅ were given 1 sheet of vḍihan, per person and 1 suvarṇa collectivelythe headmen of Ləmah Tulis, namely the venerable Śikha, Pahəh, Dhaneṣṭi, Kuludū and Bandī, were also given 1 sheet of vḍihan, per personthe headman of Səkar Bila called Pəgeṅ and the headman of Kabayān Maṅambah: 1 sheet of vḍihan, per personthe headman of Ləbuh called Runtiṅ, the kalaṅcalled Susup: 1 sheet of vḍihan, per personthe headman of Paḍaṅan called Vudyaṅ and the supervisor of kalaṅs called Karuk: 1 sheet of vḍihan, per personthe headman of Tirim called Paṇḍai and the supervisor of kalaṅs called Manah: 1 sheet of vḍihan, per personthe headman of Lāpan called Rūpa and the supervisor of kalaṅs called Kūrma: 1 sheet of vḍihan, per personthe headman of Vulu Taji called Kurul: 1 sheet of vḍihanthe Vila at Ālasantan, calledsi Piluk: 1 sheet of vḍihanthe Paṅuraṅ called Balun: 1 māṣathe Kriṅ called Landəp: 1 māṣathe Makudur who will move forward to demarcate, called Ḍaṇḍər: 10 māṣas, 1 set of vḍihan, together with gifts, i.e. equiped with offeringsthe Vadihati who will move forward to demarcate, called Harava: 10 māṣas, 1 set of vḍihan, together with gifts, i.e. equiped with offerings
After giving the gifts and the vḍihan to all of them, the offerings for the Makudur were placed below the canopy. The one serving as mendicant poured water to purify the heart for piercing and the kulumpaṅ stone. The Makudur arose to offer salutation to the holy heart and sat down below the canopy, having his feet as support i.e., he knelt, facing the holy heart, wearing as siṅhəl 1 pair of vḍihan. The Vadihati followed. The Makudur began to uyutand cleaved the neck of the chicken, using the kulumpaṅ-stone as underlay, and bashed an egg on the sīma stone, pronouncing an admonition and swearing an oath to all those whom they traditionally admonish so that the holy freehold will be respected:
Pay heed you gods at Śrī Haricandana, Great Seer Agasti,
East, South, West, North, Center, Zenith, NadirSun, Moon, Earth, Water, Wind, Fire, Yajamāna, EtherDharma, Day and Night, Twilight, HeartYakṣas, Rākṣasas, Piśācas, Pretas, Asuras, Garuḍa, GandharvasFour Lokapālas: Yama, Varuṇa, Kubera, Vāsava i.e., IndraAnd sons of the gods: Five Kuśikas, Nandīśvara, Mahākāla, Six Vināyakas, Snake-Kings, goddess DurgāQuadrangular Aśvins?, Endless Ananta, Surendrachildren of the gods Kāla and Mr̥tyu: Gaṇas and Bhūtasyou well-known ones who protect the palace of the Great King at Mḍaṅ in the land of Matarāmyou who take part in embodying, entering in all bodiesyou all who as witnesses watch far and near, by day and by night, while you listen to the pledge, the sworn oath śapatha sumpah, the admonition of us to all you gods!
If the bad man does not hold firm, does not keep that oath being submitted by the Vahuta Hyaṅ Kudur, lord and servant, old and young, man and female, mendicant and householder, as well as patihs, vahutas and headmen — whoever disturbs the varuk land at Ālasantan as a paṅurumbigyan freehold granted by the Great King to the rakryān kabayān, mother of the rakryān Minister of Halu calleddyah Sahasra, up to the future’s future may he split asunder! All the more so if he shall uproot the holy sīma stone. Therefore, even if he must be killed by you, o gods, your approach when you kill him should be without looking back, not looking to the side, clash with the opponent, slap his left side, attack anew his right side, cut down his snout, split his skull, rip open his belly, stretch out his intestines, draw out his entrails, tear out his liver, without delay finish off, bring to an end his life. If he goes to the forest, may he be eaten up by the tiger, bitten by the snake, whirled round and round by divine wrath! If he goes to the field, may he be caught by thunderclap, may his head be torn off by demons, may he be eaten by the Pamuṅvan giants! Unceasingly in his home all diseases torment him! Please you gods Kuśika, Garga, Metrī, Kuruṣya and Pātañjala, guardian of the North, guardian of the South, of the West, of the East, throw him in the air, tear him asunder (?) among all gods, throw him into the great ocean, drown him at the dam! May he be caught by the holy gods in the water! May he be pulled by sea-monsters! May he be snatched by the crocodile! May it be there that he dies, the lawless man who dissolves the paṅurumbigyan freehold at Ālasantan. May he suffer misfortune among all ancestors devata! May he go to ruins, may be engulfed in the Phīra! May he reach the hells! May he be dropped in the Great Raurava! May he be cooked by the forces of Yama! May he be hammered no less than seven times by the Kiṅkaras servants of Yama! When he is given shape, it will only be a bad one. He will suffer as long as he lives! May all types of pain be experienced by him! May all sorts of pain be undergone by him! Every detestable thing among born creatures is what he will become! May he rot without finding rest! Leave behind fanned ash! Thus will become the lawless man who dissolves the paṅurumbigyan freehold at Ālasantan!
After the Makudur had performed uyut, they all changed clothes. They all sat in the tkan pasək, only records pəkan pasəka square near the palace (where those who offer pasĕk assemble), but the inscriptions of this period consistently present what seems to be the same term in the form tkan pasək. following the order of those who are present in the capacityThe expression saṅ hana riṅ kon might be an equivalent to the expression maṅagam kon commonly used in earlier periods to express a meaning like encumbent, on duty, but I tentatively opt for a word-for-word interpretation to be in the capacity. of patih, vahuta, headman of kabayān as well as headman of neighboring villages, temple managers kulapati, puntas, seniors, juniors, men, women, inferior, intermediate and superior. No one was left behind in taking part in feasting manaḍah on the market place of Ālasantan:
being regaled,being offered dressed-up rice ? skul dāndānan,being ladled hinirusan:irusan is in need of correction, as it is based on a single passage from a reissued inscription. An entry needs to be added for the verbal derivation aṅirusi of which hinirusan is the passive form.cooked foods kəla-kəla,snacks ambil-ambil, kasyan,lit-lit,tlu saraṇak,ranak II is in need of correction, as it is based on only two epigraphic passages that have not been reliably edited. Multiple inscriptions of this period read tlu saraṇak/saranak. Since the meaning of the second word is not transparent, the meaning of the expression as a whole isn't clear, but it seems to be literally three per ranak.roasted food saṅa-saṅān,banana core haryas,rumba-rumbah,kuluban,tetis,tumpuk-tumpuk,unsalted dried meat ḍeṁ hañaṅ,salted dried meat ḍeṁ hasin,cockup fish,shrimps huraṅ,bijañjanfish,This hapax legomenon could be emended to biluṁluṁ jañjan, but vijañjan may be attested in Bhomāntaka 81.42 (depending on how the words are divided). See kaḍavi and jañjan.kaḍivasfish,kavanfish,laya-layar,hala-hala,eggsbeing relaxed with liquor,The expression inariṅ suṇḍa has never been understood by previous scholars, and figures in some more or less confusingly misread forms in existing editions (e.g., inarisuṇḍa). It contains suṇḍa that must be a loanword from Sanskrit śuṇḍā, not recorded in .atakand milk
The total of containers limas per banana leaf was nine, apart from the fish.The arrangement described here seems reminiscent of the South Indian thali. The number of buffaloes that were eaten is 3. The one was eaten agonistically ? praṅ paṅpaṅ by the taṇḍa rakryān and the patihs, vahutas and headmen. The 2 were eaten collectively by the taṇḍa rakryān and the patihs, vahutas and headmen. 3 deer, 1 boar, 1 goose were eaten collectively. They drank sīdhu, tuak, kilaṅ three times each. They were fortified with tambulrefreshmentsIt seems rather clear, from comparison with line 4r17, that vinuvuhan must here imply the group of people as subject, and that the gloss to increase, add to in amuvuhi, vinuvuhan, kawuwuhan is inadequate. and given kuravu, dates, tamarind anddodol as desert ? inañjapan.The phrase inañjapan kuravu kurima asam dvadval occurs in a few contemporary inscriptions (e.g. Linggasuntan b27–28). records only kuravuṅ, but the final nasal is based on only one occurrence, in the Kakavin Rāmāyaṇa, while none of the inscriptions ever shows a clear anusvāra, so I propose to accept kuravu. About this word, Tom Hoogervorst wrote to me (email 29/08/2020): I have wanted to connect Old Javanese kuravuṅ with modern Javanese krawu and Malay kerabu – a dish consisting of mixed condiments whose precise ingredients differ regionally – in the paper co-authored with Jiří, but decided against it because I couldn’t explain the word-final nasal. Now that it should apparently be kuravu, my theory “works” after all. Regarding kurima, from the same email: In Malay, kurma has two meanings: 1) a date (the fruit) from Persian ḵẖurmā, and 2) a meat stew from Persian qorma. The second meaning can be excluded in this context, given the pencuci mulut nature of the surrounding words. I’ve only managed to find kurima in the Bausastra: Jarwa Kawi, Padmasusastra, 1903 (https://www.sastra.org/bahasa-dan-budaya/kamus-dan-leksikon/198-bausastra-jarwa-kawi-padmasusastra-1903-11-bagian-1-ha-ka), which lists it as a synonym for ‘mango’. This probably means that the word at one point denoted a specific variety of said fruit. If we assume a Persian etymology, I would have no problems with the time depth, nor with a possible semantic shift to ‘mango’ (cf. mangga apulkat and mangga apel in more recent times). The only thing I couldn’t help you with is the interconsonantal /i/. Javanese has no problem with the segment /rm/, so my best guess would be borrowing through some South Asian vernacular. The base añjap is not recorded in dictionaries.
Side by side, they took drinks,It seems unikely that malarih here means server, as per alarihserver (of drinks), and more likely that it means to take drinks (larihdrinks, refreshment). while offering unguents and flowers ? jənu səkar.
The tuvuṅ player played.
The Lord of Vulat Patih, the official of Sijana, the foremen of Halu, the patihs, the vahutas, the headmen rose to pay homage facing straight in the direction of the Great King and of the rakryān mapatih, prior to dancing. They danced to the crooked tuvuṅand to the gaṇḍiṅ. After dancing, they sat down again. They were fortified with tambul and given drinks a second time each. They offered baṅlusfish while being given drinks again. Then they staged a cock-fight. They hired
the tapuk performer called Kampəlan who was given 2 māṣasthe jester called Paṅin-Aṅan who was given 1 sheet of vḍihan; andsi Taratakan who was given 2 kupaṅsthe actor called Vāhu who was given 2 māṣas, 1 sheet of vḍihan
After watching the performances, they all went home. At night, the rakryānmapatih hired a wayang performer called si Kapuluṅan who was given 2 māṣas, 1 sheet of vḍihan.
Such were the proceedings of the demarcation of the paṅurumbigyan freehold at Ālasantan by the rakryān kabayān. May it be known to all good people that the holy freehold is irrevocable.
The plates were engraved by saṅ Kīrti, calligrapher to the Great King.
First edited by Wibowo (). Re-edited here by Arlo Griffiths from photographs by Nigel Bullough. The rather numerous instances where Wibowo's edition shows small errors of reading due to omission of a diacritic mark (macron or underdot) have been passed over in silence in the apparatus that accompanies the present edition, as have most variant readings that involve punctuation signs.