Eternal homage to the Creator (Brahmā), who, even though he is
endowed with the three qualities (of rajas, sattva and
tamas) in the creation, maintenance and destruction of men,
is famous as being worthless — [or rather] as free of
qualities!The stanza contains an apparent contradiction
(virodhābhāsa): two statements appear to contradict each
other, and the contradiction is resolved by understanding one of them as a pun
(cf. Gerow 1971: 268).
Homage to Him (Viṣṇu) who, though famous in the world to have
(only) three acts of valour — [or rather,] who is known as
Three-Step,This stanza, too, contains an apparent contradiction
(virodhābhāsa). Cf. n. 10. is always bowed down to
by the chief of the gods, (i.e. Indra, who is) esteemed because of countless acts of
valour!
Homage to that Śiva, who, despite being an (immovable) stump —
[or rather,] being Sthāṇu, the Stable,Another
virodhābhāsa. Cf. n. 10. with his qualities
abundantly gives people whatever they wish for, and [thus] abases the huge
(a-tanu) wish-yielding tree
He who has an obsession for women — [or rather] for
feminine grammatical gender by his fame of unimpeded progress [and] by
compassion;The words for fame and compassion are both grammatically
feminine. The at first sight paradoxical meaning of this pāda
is produced by misleading the reader into understanding kīrtyā
khaṇḍitayātayā akaruṇayā, ‘with reputation of impeded course and
with lack of compassion’, and thinking that strīparatvam is a
vice. and who has severe disrepute in the matter of taxation — [or
rather] a sharp mark
on his hand caused by stretching the bow; and who has fearfulness
by turning away as a hero in battle — [or rather]
apprehensiveness by turning away from unbecoming behavior
in pleasure: he partakes of (apparent) vices by his own good
qualities. May that king called ErlaṅgaOn the name Erlaṅga, see Stutterheim 1929 CHECK PAGE be
victorious!The poetic figure here is parisaṁkhyā or
niyamavat śleṣa, in which a double-entendre is explicitly
limited to its further or irregular sense (Gerow 1971: 298). The stanza thus
becomes a nindāstuti or vyājastuti, praise
which appears to be criticism.
There was a crest-jewel among kings, who defeated numerous hordes
of (enemy) kings, famous throughout all three worlds, comparable to a lion by his
great prowess, who long held the Earth, of unlimited fruits, as well as Lakṣmī
(Fortune), not fickle [at all in his case]. He was the king of Yava (i.e. Java),
endowed with fortune, fame and power, called Śrī Īśānatuṅga.This is King
Sindok, also called Śrī Īśānavikramadharmottuṅgadeva. His inscriptions are dated
to the first half of the tenth century and come from the lower, middle and upper
Brantas Valley. For a summary of colonial-period research, see Cœdès 1975: 128.
For more up-to-date information, see De Casparis 1988.
His daughter was like a she-goose: she was charming with her pure
mind and attire as a she-goose is charming when she stays at pure Lake
Mānasa;On rājahaṁsa see Vogel 1962:10; on
mānasa, ibid. p. 3. she was always attached to the
doctrine of the Buddha, as the she-goose is always equipped with
well-moving wings. She, increasing only the joy of the king,Her
husband, who is identified in the next stanza. her he-goose, was radiant
as queen Śrī Īśānatuṅgavijayā.
And then the king Śrī Lokapāla,We assume, with Krom 1914,
who argued that the Kancana inscription, internally dated to 782 Śaka and issued
by a king called Śrī Mahārāja Śrī Bhūvaṇeśvara Viṣṇusakālātmaka Digvijaya
Parăkramotuṁgadeva Lokapălalăñcana, must in fact be dated to 872 Śaka, and that
the king intended in that inscription could thus be the same one as the one
intended here. We would oppose to Damais’ argument (1955: 26) that the dating
elements that he took to confirm the date in 782 Śaka may well have been
calculated a posteriori for that year, once the inversion 872/782 had been made,
intentionally or unintentionally. For details, see Griffiths 2020:
133–135. elephant among kings, who caused pleasure to the eyes, made her
his wife: he, a milk-oceanWe are not certain why the poet refers here to the
milk-ocean, unless he means the regular ocean by kṣīrārṇava.
On the other hand, the conventionally white colour of the Gaṅgā matches the
color of the milk-ocean. whose inner self was famous for its quality of
purity; she, like the Mandākinī (i.e. the Ganges), equal to himself in
prosperity.
In order for an earth-ornament (i.e. a king)For
bhūbhūṣaṇa referring to kings, cf. e.g. Kṣemendra's
Daśāvatāracarita 1.48b: śauryotsāhamahodayāḥ kva
bata te bhūbhūṣaṇaṁ bhūmipāḥ ‘Those kings, the ornaments of the
earth, who had the pre-eminence of valour and energy — alas, where are
they?’. to appear, a son arose from him, whose wealth constituted his
majesty and who generated with riches (bhūti)This might
also allude to the sacred ashes (vibhūti) used by Śaiva
ascetics. the splendor of those living beings whose minds were
disciplined in meditating on Bhava (i.e. Śiva). And by these [riches] of
incomparable radiance he had become undauntedly prominent, like the sun
having risen benevolently, (a king) able
(prabhu) to shatter the frontal globes of the elephants of
enemy kings as if they were pots.The stanza is a virtuosic example of
anuprāsa (alliteration, see Gerow 1971:
102ff).
Known as Śrī Makuṭavaṁśavardhana, an incomparable chief
(indra) of men, sun in the lineage of Śrī Īśāna, he scorched
the enemies with his splendor.
The extremely beautiful daughter of that king was, thanks to the
king’s virtues, like the embodied royal fortune of Java, even though on another
island; she was clearly made by her fortunate (i.e. happily married) father “the
lawful wife of the one who is fond of virtues” by her name.This probably means
that her father gave her the name Guṇapriyadharmapatnī, and thus he made her the
person denoted by that name, that is the future wife of a virtuous king, already
when she was born. Other interpretations of this verse are also possible, e.g.
“The extremely beautiful daughter of that king was like the royal fortune of
Yava (i.e. Java) incarnate thanks to her royal virtues, even though her father
was fortunate (i.e. by being happily married) on another island. She was clearly
made by him Guṇapriyadharmapatnī by name.” Guṇapriyadharmapatnī could be
interpreted as “the lawful wife of one who is fond of virtues” or “a lawful wife
who is fond of virtues”, or even “the wife of Dharma, who is fond of virtues”,
Dharma being shorthand for Dharmodayanavarmadeva? Inscriptions of
Guṇapriyadharmapatnī and Dharmodayanavarmadeva are known from Bali from around
the turn of the first millennium (see Damais 1952: 86–7); an inscription of
Dharmmodayana Warmmadeva alone is dated to 1011 CE (cf. Damais 1959: 682, Coedès
1975: 129).
There was also that Udayana, of distinguished and pure birth,
born from a famous royal lineage. True to his name,Udayana might have been
vyaktāhvaya because his name was well-known from the
Br̥hatkathā. Or because udayana means
‘rising’, he might have had an ‘explicit name’, a name that corresponded to his
rising in status by marrying the Javanese princess. he married that
illustrious princess Mahendradattā (= Guṇapriyadharmapatnī) with proper rites.
From him was born a divine son called Erlaṅgadeva, as Rāma was
born from Daśaratha. He was the best among all people, delightful because of the
arts [he mastered], even more venerable than him because of his good qualities,
whose exalted career was predicted by the best sages because of his
majesty.The poetic figure in this verse is antādika
yamaka (Gerow 1971: 225): the repeated elements are the last half
of the first pāda and the first half of the second. If we pronounced the name of
the son as Airlaṅga, we would get another antādika
yamaka.
When the previous king of Java called Śrī Dharmavaṁśa, his
in-law,If Dharmavaṁśa intended to give his daughter to Erlaṅga in
marriage, the word sambandhin could be interpreted as “future
in-law”. Another possibility is that Dharmavaṁśa was the husband of another
daughter of Makuṭavaṁśavardhana. Then his daughter was Erlaṅga’s cousin.
who delighted in hearing of his many virtues, invited him respectfully to the
wedding of his daughter, he quickly became famous in all respects
as
Śrī Dharmavaṁśa,Since Dharmavaṁśa was the name of both
Təguh and Airlaṅga, we have translated śrīdharmavaṁśa iti
twice. Cf. line 2 in the Old Javanese part of the inscription. a man of
noble nature.The verse could be, and indeed has been, interpreted in two
different ways: Dharmavaṁśa invited Erlaṅga to marry his daughter, or he invited
him simply as a guest to the wedding of his daughter marrying someone else. See
discussion in Boechari 1962: 78–79 n. 43 = 2012: 79–80, n. 24. One might think
that the former meaning would have been expressed with a different, clearer
construction, e.g. with an infinitive or an
Artham-construction (“to marry his daughter”), and perhaps
our poet would have been capable of finding a less ambiguous solution to express
this. On the other hand this verse might continue the parallelism with Rāma, who
was invited to Sītā’s svayaṁvara by Janaka.
Then his (Dharmavaṁśa Təguh’s) city suddenly turned to ashes, …
like the kingdom of Indra. Clearly because of the rogue Kali (Age), he went to the
forest without servants, together with Narottama.Airlaṅga went to the forest
just as Rāma did, both with just a few companions: Rāma with Sītā and Lakṣmaṇa,
Airlaṅga with Narottama. Or did Airlaṅga also take his wife with him? Was that
wife the daughter of Dharmavaṁśa? The stanza does not seem to allude to
this.
In the elapsedyāte ◇ here translated as
though equivalent to the term atīta which is a standard
element of Old Javanese dating formulae. See also gate in
stanzas XXV and XXVIII. Kern in all these instances translates as locative
absolute with the participle indicating little more than ‘in’. This was also how
French scholars interpreted similar dating formulae in Cambodia inscriptions (K.
50/589 ś., ISC, p. 73; K. 154/656 ś., IC
II, p. 123). Śaka year 941, in the month of Māgha, on the 13th day of the
waxing fortnight, on Monday, having been approached by zealous people who bowed
down, Śrī Lokeśvara, king Nīralaṅga was requested by the best of brahmins in a way
that inspired confidence: “Protect the unprotected earth.”As de Casparis
pointed out (de Caparis 1992:490, n. 16), the last line of this verse is
reminiscent of verse 4 (line 8) in the Allahabad Pillar Inscription of
Samudragupta (fourth century CE), where Candragupta I addresses Samudragupta
with the words nikhilāṁ pāhy evam urvvīm iti.
CHECK REF Another parallel, also noticed by de Casparis,
is the case of Harṣavardhana (seventh century CE), who, according to Xuanzang,
was exhorted by the ministers to become king (Great Tang Record, p. 123f.) CHECK
The multitude of enemies, having heard that this king, after
being consecrated to emperorship, had defeated by his power the horde of foes, here
even today constantly study the unprecedented swiftness of the palm of his
serpent-like arm.
Very many kings of Java enjoyed / ruled the earth while being
petitioners / beggars with respect to their opponents / enemies (indebted to their
enemies?). By force of their royal birth their sons enjoyed [the earth] in
succession (reading anububhujus) on their thrones. But his
Majesty, king Jalalaṅgadeva who was born in a good family and is the foremost of
emperors, does very much enjoy [it]. Only that enemy (reading
arir
ddvandvam) experiences strife / fight wandering on the surface of
the earth.
OR
Their sons did not enjoy [it] by force of their royal birth on the royal throne.
OR
Very many kings of Java ruled the earth while being supplicants with respect to their
opponents, by force of their royal birth. Their sons did not rule on the throne. But
his Majesty, king Jalalaṅgadeva, who was born in a good family and is the foremost
of emperors, does very much rule. Only that enemy (reading arir
ddvandvam) experiences fight as he wanders on the surface of the
earth.
madvandva yuddha occurs in face B, l. 19, in
the meaning ‘meet in battle’
He is seated on the throne, while his pair of feet are smeared
by the heads of kings. Every day he converses with his ministers who are engaged in
reflecting upon counsel.Or “in counsel and discussion”. Accompanied by
women and surrounded by splendid heros, he often takes a seat. In a defeat just as
in victory, his effulgence incessantly causes wonder.
Bhaṭṭikāvya 17:64
tato ’citrīyatāstraughair dhanuś cādhūnayan mahat
rāmaḥ samīhitaṁ tasya nācetan sve na cāpare
comm. āścaryībhūtaḥ, citram āścarye
“My husband, though he is very tender / affectionate, suddenly
left our sons [and] me, … going to the women in heaven … obeying your command. You
are known in the world to have a compassionate heart, how can you behave like a
thief? (read dayāluhr̥dayas
stainyapravr̥ttiḥ, “practice of theft”; or does he use stenya /
stainya as an adjective?) Ah, king, where is [your] mercy?” Thus the enemy’s wife
reproaches even the king.
COMMENTARY
svargastrīgamana suggests death in battle, cf. Harivaṁśa 77:23–24,
Raghuvaṁśa 7:51.
One would expect stainyapravr̥ttiḥ, a tatpuruṣa compound, because
stainya does not seem to be used in an adjectival sense.
or stainyapravr̥ttiḥ is a bahuvr. from karmadhāraya: (you) having
the practice which is theft
stainyā+ sg meaning lowly, vile + vr̥tti in compound
stainyātmavr̥ttiḥ ?
D and K read dayāluhr̥dayas te nyā pravr̥ttiḥ
kathaṁ, how can your behaviour be different?
One great enemy … striving for liberation …to achieve … the dirt
of riches / forest fruits, another one obtained the king’s spells / counsels that
face heaven / the chief of which is heaven / beginning with heaven / which are the
source of heaven, was made by him a pupil, so to say.
Xāvāptaye
tadāptaye / tasyāptaye
mumukṣur … jahāti mukteḥ / so vāptaye dhanamalāni ? vanaphalāni?
from the mouth of the king? which is (like?) heaven?
a, cannot end in o ; jijñāsita, jijñāsaka, jijñāsayā,
jijñāsanaṁ, jijñāsavaḥ
-sya maharovi X jī(ba/jñā)sa
-sya maharo vi – ⏑ jijñāsayā
kiṅ — — bhuvanatrayasya mahato viśvasya jijñāsayā
b, kiṁ sandhānacikīrṣayā kṣitibhujas tībradyutes tejasaḥ (if it were bandhāna, a
nonexistent form anyway, we would expect kim), “why would a king, whose splendour is
fierce because of his majesty, wish to make peace / form alliances?” (tīvradyuti
also means the sun)
c kiṅ krīḍārasalipsayā rabhasayā yasyoddhataiḥ / yasyodyataiḥ kīrtitā
d kīrtiḥ śuddhikarīndubhādhavalabhās sammānyate harniśam
What is the use of strong desire to obtain the pleasure of play for someone whose
purifying fame, which is celebrated by proud people and has a lustre white like
moonbeams, is honoured day and night?
kiṅ krīḍāraṇa ? kiṅ śrī ?
‘Indra unto men (= narendra, king),
dharma unto thoughts, words and acts
Varuṇa unto those who are to be subjected, Kubera unto supplicants — having assembled
the world guardians, saying “Behold the ruler of kings!”, he was uniquely chosen by
the creator to … many.’
c, hanta yavarāḍ ? nr̥parāḍ? bhr̥gurāḍ? hasta?
d, pra…tuṁ ? inf.
cf. RV 2:75cd
narapatikulabhūtyai garbham ādhatta rājñī
gurubhir abhiniviṣṭaṁ lokapālānubhāvaiḥ |
17:76
pañcamaṇ lokapālānām
17:79
indrād vr̥ṣṭir niyamitagadodrekavr̥ttir yamo 'bhūd
yādonāthaḥ śivajalapathaḥ karmaṇe naucarāṇām |
pūrvāpekṣī tadanu vidadhe kośavr̥ddhiṁ kuveras
tasmin daṇḍopanatacaritaṁ bhejire lokapālāḥ ||
cf. Manu 7
rakṣārtham asya sarvasya rājānam asr̥jat prabhuḥ 3
indrānilayamārkāṇām agneś ca varuṇasya ca
candravitteśayoś caiva mātrā nirhr̥tya śāśvatīḥ 4
yasmād eṣāṁ surendrāṇāṁ mātrābhyo nirmito nr̥paḥ
tasmād abhibhavaty eṣa sarvabhūtāni tejasā 5
There was a king … the annihilation of the city … his eminent
son was called Viṣṇuprabhāva. Him in the Śaka year 951 … eleventh day … in phālguṇa
…
% if śuklapakṣa: 16 Feb 1030, Monday; if kr̥ṣṇapakṣa: 3 March 1030, Tuesday
% http://www.cc.kyoto-su.ac.jp/~yanom/pancanga/
On this stanza, see Boechari 1968: 13: n. 8.
ekādaśībadi
ekādaśīśudi
Another one, a very vile man called Paruda, tormented the people
like an actual Ten-Faced (Rāvaṇa). The king, ..., whose conduct was more pleasurable
even than that of Rāma, slew him quickly.
Immediately after that the king, who wished to defeat the king’s
son, went from there and at once burnt down his whole residence. Then, again and
again, when the Śaka year 953 had elapsed, the excellent king burnt his cities
(nagara) completely.
There was also on the earth a woman, as terrible in might as a
female rākṣasa. Without fear, he went to her narrow / dangerous territory. In this Śaka year 954 the king, whose fame
is well-known, pierced her instantly.
EAST ?
Connection with Calon Araṅ in note of 1917 to transl. Kern.
Like a constantly licking fire, the king burnt that southern
region, which had been utterly unconquerable, because he was able. Having obtained
lots of riches and having given them to the community of chief brahmins and sages
which was supported by him, he only took fame [for himself].
SOUTH
distributing all the loot: like Raghu
Note on strange expression dvijapatimunisaṅgha: is there a
connection with Māheśvaras/Mahābrāhmaṇas mention in l. 15 of the OJ face?
Then, because he was proud, in the elapsed Śaka year 957, in the
month of Bhādra, on the 13th day of the waxing fortnight, on an auspicious
Wednesday, the king, who is worshipped by the world, went together with zealous,
strong, innumerable forces in the Western direction and defeated the king called
Vijaya.
% 19 Aug 1035, but this was a Tuesday !!
% kr̥ṣṇapakṣa 13 bhadra 957 = 3 Sep 1035, Wed; māsy asita ?
% 957 māgha śukla 13 would be 14 Jan 1036 Wed
%WEST
Then in the Śaka year 959, on the 8th of the waxing fortnight of
the month of Kārtika, on Thursday, seized by his own forces by the stratagems of
Viṣṇugupta, king Vijayavarman at once went to heaven.
% Reading the data as mukhaśararandhra, the date is verifiable: 20 Oct. 1037,
Thursday. With Kern's reading muniśararandhra, the weekday is a Sunday.
% need note on Viṣṇugupta's = Kauṭalya's stratagems (sāman, dāna, bheda, daṇḍa)
AŚ 2.10.47ff.
On this stanza, see Boechari 1968: 13: n. 8.
NORTH ?
In the Śaka year 959, on the 15th of the waning fortnight of
Kārtika, on Thursday, having placed his foot on the head of his enemy, the
illustrious king of the island of Java is victorious, sitting on the bejewelled
lion-throne.
% 10 Nov 1037, Thursday
Royal Majesty is now unable to look at anyone else as, pressing
with her fair arms, she tightly embraces Jalalaṅgadeva, who has conquered the
directions beginning with the East, who has killed all his enemies, and who is the
single parasol-bearer of the earth.
digvijaya starting in the East: like in the Raghuvaṁśa
Having defeated his (wordly) enemies by heroic acts and also by
stratagems, (flowing forth) from the wealth of his valour, (as well as the spiritual
ones) by observance of vows unimpaired thanks to his power or by worshipping
deities,Cf. st. XVI on śaktipāta. to
enjoy himself when a great weariness is born in him, His
Majesty, the king called Nīralaṅga, founds a holy hermitage on the flank of the
majestic Pūgavat mountain / which has betel-nut trees.
Those who hear about this peerless royal hermitage, which
resembles the Nandana grove, they too, going there continuously, vying with each
other, their motionless / fixed with wonder, causing joy with garlands, their mouths
shouting praises, considering him to be the foremost of kings, the lord of the
high-minded / highly esteemed — they say he is to be venerated as Manu because of
his majesty.
May the collective of citizens walk on the path of good people,
may the course of ministers be dharmic, [may] the sages desire the welfare of beings
— I do not pray like this. They succeed as long as that king lives and protects the
earth righteously, therefore may the king His Majesty Jalalaṅgadeva live long!
Hail! Elapsed Śaka year 963, month of Kārttika, tenth
tithi, waxing fortnight, (day in the 5-day week being)
Hariyaṅ, (in the 6-day week) Vagai, Friday, (the Vuku being) Vayaṅvayaṅ (i.e., the
6th of November 1041 CE), the caragraha residing in the
North-West, the lunar mansion Uttarabhadravāda, the deity Ahirbudhna, the
conjunction Bajra, the karaṇa Garaḍi, the
maṇḍala being western.On the conversion of this date,
see Damais 1955: 66–67 and Eade & Gislén 2000: 75, 146–147. Damais converted
the date to Friday the 6th of November 1041. There is no indication of any
problems under the entry for this inscription itself, but we learn much further
on in his study (1955: 184) that to arrive at his result, he had to assume the
occurrence of intercalation in the Śaka year 963. For reasons about which we are
in the dark, Damais failed to mention this important fact under the inscription
in question. The chart shown by Eade & Gislén shows that all calendrical and
cyclical elements are in place if one assumes intercalation which implies that
the inscription’s ‘Kārttika’ may be equated to ‘Mārgaśīrṣa’ in the Indian
pañcāṅga ‘calender with five elements’ based on the
Sanskrit astronomical treatise Sūryasiddhānta (De Casparis
1978: 7, 23, 53).
That was the time that the decree of the Great King Raka of Halu (named) Śrī
Lokeśvara Dharmavaṅśa Airlaṅga Anantavikramottuṅgadeva was received by the lord
Great Minister of Hino (named) Śrī Samaravijaya Dhāmasuparṇavāhana Təguh
Uttuṅgadeva, coming down to the lord of Kanuruhan (named) pu
Dharmamūrti Narottama Dānaśūra, ordering with regard to Pucaṅan, Barahəm [and]
Bapuri, that the lands of the varga apiṅheThe term
(a)piṅhe is discussed by Boechari 2012: 41–42, who shows
that it is a synonym of patih; he mentions that the
Kamalagyan inscription (959 Śaka) uses varga patih where we
have varga apiṅhe, but does not give any interpretation of
what varga apiṅhe/patih would mean. Boechari refers to Pigeaud, 1960–63, III, p. 149; IV, p. 385; 468).
CHECK. ... be demarcated, for them to be proper to serve as the
location of the Great King’s foundation for hermits.
The occasion was that the Great King had had a prayer in view of a desire
at the time of the disaster on the island of Java in the [year of the] Śaka era 939,
due to the attack of the king of Vuravari who came out of Lva Rām. At that time, the
whole of Java resembled one great sea. Many distinguished men died. First and
foremost did die at that time the late Great King who rests at the holy temple
foundation in Vvatan. It was in the month of Caitra of the [year of the] Śaka era
939. The Great King was still a child at that time. In fact he was sixteen years of
age. He was not very experienced in battle, because he was still young. He was not
at ease at quickly grasping the ways of handling his weapons. But because he was
manifestly an incarnation of Viṣṇu, he was the protégé of all the gods, destined not
to be among those who succumbed to the force of the great disaster, as he stayed on
the slope of the Vanagiri, conversing with the ascetics of pure conduct [and] being
accompanied by his servant, whose mind had focused dedication as his bodily services
were skilled [and] as he was bowed in devotion to the dust on slippers of the Great
King. His name was Pu Narottama. He was the foremost of the servants of the Great
King extraordinary in the steadfastness of his devotion, who followed inseparably to
the Great King’s every destination, wearing bark garments like the Great King, and
accompanying him in taking all the types of foodOr: ‘taking the same types of
food...’. of monks and forest-dwellers. The Great King was never
negligent in the propitiation of the gods by day and by night. It was the reason of
the great weight of the love of all the gods for his the Great King, so that he
became their confidant [in the form of] a wish tree to give the world shade, to
succeed to his paternal lineage (kulit kaki) in owning Royal
Fortune, to refresh the constant well-being (sāśvatā) of the
world, to restore all holy foundations, [and] to destroy the evil powers
(hanitu) of the world. Such was the intention of all the gods
concerning the Great King.
The Great King had already undergone due rites, was installed on the lion
throne, and, insofar as it was the appanage (kapadasthān) of the
Great King’s great-great-grandfather (pituṅ), the deified king
(haji devatā) who rests at Īśānabajra, Halu (also) was the
appanage of the Great King,On pitu/pituṁ, see Boechari
1962: 79, n. 44, and pages 80–82. Like Boechari, Kern (VG VII,
p. 114) also suggests connection of the toponym Īśānabajra with Sindok. Kern
already refers to the colophon in Saṅ Hyaṅ Kamahāyānikan lontar, and to
Deśavarṇana 20.1, but it seems he doesn’t discuss the issue that Sindok
seems here to be associated with Halu, whereas elsewhere he is associated
mainly/only with Hino. which was why the title Lord
(raka) of Halu Śrī Lokeśvara Dharmavaṅśa Airlaṅga
Anantavikrama Uttuṅgadeva was accorded to the Great King by the masters of the
Buddhists, Śaivas and Mahābrāhmaṇas in [the year of the] Śaka era 941.
The way in which the Great King carried out all intentions of all the gods
with regard to him knew no limits. All together the external and internal rites were
performed by him.See our lexicographical notes on the base
kalimbaṅ. His attention was not diverted
from the performance of worship, ... expiation ..., the great weight of his
Lion-Lordship. He subdued all of the stains that grow on ... of the gods, [and] all
of the evil powers that the island of Java has. Division ... foe ... called Śuvukal,
the royal son in-law (mantu haji) established at Kaṭula, and
Laḍiṅ ... complete ... by the Great King, all the more so the king(s)
(haji) of the middleIt is tempting to connect these
haji tṅaḥ ‘kings in the middle’ with the
parad[āra]putra hyaṁ ma(ṅ)adg (i v)uru tum(u)ṁgal (i)
maddhyadeśaniṁ vurahan who appear in line
20. ... ten years that he reigned, and were his companions (or:
opponents) when meeting in battle formations ... killed in the outer courtyard
together with his/their mother(s) in [the year of the] Śaka era 951 ... the Great
King went to seek out the sons of other wives (paradāraputra) of
the deified one who used to reign at Vuru Tumuṅgal in the middle country of
Vurahan.Maybe Vurahan = Vuravan (as in the Sima
Anglayang inscr., Mula-Malurung) = Vuravari?
Exceedingly powerful and brave, he defeated the King of Vəṅkər. Nine were
the kings who faced him together with the King of Vəṅkər. Still
(ata) they were defeated by the Great King in [the year of
the] Śaka era 952 and immediately the evil powers of ... left his kingdom and again
settled a palace in Ləca,The suspected subject of this sentence is the king of
Vəṅkər. being followed by the country of Galuh and the country of Barat,
when they were assailed and attacked in [the year of the] Śaka era 953, by the Great
King. And there was a son of the King of Vəṅkər who reigned at Vuru Rətu (?). He
died due to the Great King. In [the year of the] Śaka era 954,We presume that
the date 954 goes with what follows, because the Sanskrit text (st. XXVI) dates
to the same year an event involving a woman, who can hardly be identified with
the putra mentioned in the clause before that which opens
with pjaḥ. all of the people of Laṅḍiṅ Rāk and of
Hirəṅhirəṅan, due to their attacking (? iṅ maṅdon), along with
those who were plotting for death and the next world of the godsOn the words
used here, and the problem of what they mean, see n. 187. ... hitting with arrows (?) ... by the Great King. The king
of Vuravari too, even his demise was orchestrated by the Great King orchestrated.
The Great King resisted tenaciously together with the lord of Kanuruhan, Pu
Narottama (and with) the lord of Kuniṅan, Pu Nīti, at the time that the Great King
was in ... In short, the Great King was the cause of the demise of all the evil
powers that Yavadvīpa had.
As for the manner in which the King of Vəṅkər perished because of his the
Great King, originally his palace was in Kapaṅ. He naṅ
(?),We don’t understand the word naṅ unless it can be a
functional equivalent to ta. his land was consistently
(pratiniyata) disturbed by the Great King every month of
Asuji.TRY TO CONFIRM KERN’S CLAIM (V.G. VIII: 109 n.
4) THAT THIS IS AN ALLUSION TO THE DRY SEASON, SUITABLE FOR WARFARE. See
email from Jiri. And in [the year of the] Śaka era 957, he was
completely dissolved, when he was defeated at Kapaṅ by the Great King.The
reading and the word division of the sequence vvayata is very uncertain. If
indeed it must be read and divided vvay ata, the basic meaning is ‘just water’,
and we would imagine a connection with the metaphor for destruction implicit in
the word pralaya used elsewhere in this text for Airlaṅga’s
own troubles. He tried to hide, looking for an unassailable country,
abandoning sons, wives, even royal property, royal vehicles and suchlike.
Subsequently, in [the year of the] Śaka era 959, the king of Kapaṅ had enough of
hiding along with all of the troops loyal to him. He was allowed to ...,We
translate kavnaṅ here differently from the occurrence in line
21, because in the present situation the subject of the verb form is already
kaparājaya ‘defeated’ (lines 27–28). The passage that
follows after kavnaṅ ta sira up to
pinakatapakan cannot be interpreted, but the fact that
Brandes and Kern read ratu suggest that the King of Vəṅkər
was given the privilege of becoming Airlaṅga’s vassal king — could an expression
like ratu sāmanta (= Sanskrit sāmantarāja
‘vassal king’, see OJED s.v. sāmanta) be restored in the
problematic passage? ... His head was the Great King’s footstool
(tapakan) when he was seated with pendant legs on the Lion
Throne.
The disaster on the island of Java has been summarized. The war ended.
There was no doubt in the minds of the people, as they took shelter, using as refuge
the shadow of the sandals of the Great King. This is the reason why he fulfilled his
promiseSee comparable passage re.
pratijñā in the Baru and Terep
inscriptions. by quickly, swiftly carrying out the meritorious work
(yaśa) [of founding] the hermitage at Pucaṅan. It was like
the Great King’s permanent homage with mantras and eulogies to the Lord and was to
be evidence for the people, first of all the future kings, thereafter in the
future’s future, regarding the specifics (krama) of the manner of
Great King’s reviving the constant well-being of the whole island of Java. For all
of the former (anādi) kings were served on the island of Java ...
character ... by them, and they obtained all of their merit
(hayu) from the past. The Great King was not like that at all ...
and the Great King’s intention that be beautifulWe are unable to verify the
reading mayva published by Brandes and Kern. Taking this
uncertain reading at face value, we see no other way but to interpret it as a
form derived from hayu, though it will be surprising if our
text really spells maywa for what would be
mahayva in contemporary texts. See the Baru inscription,
face A, line 16: yāvat sădhanāniṅ amahayvaṅ bhuvana donanya
‘insofar as the means for realizing the beautification of the world was its
aim’. the villages of the group ... called Hino ... royal property: 1
suvarṇa of gold. ... of the meritorious work [of founding]
the hermitage at Pucaṅan. The lands of Pucaṅan, of Barahəm (and) of Bapuri, cease
... The holy hermitage foundation at Pucaṅan may not be entered by the servants of
the three dignitaries — Paṅkur, Tavan, Tirip — nor by the dependents of
chiefs,On the meaning of nāyakapratyaya, see De
Casparis 1956: 19. Although the Dutch scholar did not interpret it as a
compound, the close conjunction with the term hājipratyaya in
the Old Malay inscription he was studying suggests that
nāyakapratyaya could be a compound as well; the fact,
mentioned in our note above (n. XX), that the words are
not normally separated by a punctuation sign points in the same
direction. [such as]: Piṅhais, Vahutas, elders, and any one who enjoys
usufruct of royal property ... ... fines on offenses,On the
sukhaduḥkha, see Boechari 2012: 39–41, esp. p. 40:
“sukhaduḥkha bukanlah ‘suka dan duka’, melainkan
diterangkan dengan hala hayu, ialah segala perbuatan yang
buruk dan yang baik yang terjadi dalam masyarakat, atau seperti yang dimaksudkan
di dalam setiap prasasti, yang terjadi dalam lingkungan daerah perdikan. Bahkan
sebenarnya hanya perbuatan yang jahat saja yang dimaksudkan. Dengan perkataan
lain, sukhaduḥkha ialah segala tindak pidana (yang terjadi di
dalam lingkungan daerah perdikan) yang harus dikenai hukuman denda.” Boechari
seems to allude to a normative text that gave the explanation hala
hayu, but we haven’t yet been able to identify the text in
question. For translations of the individual terms, see Boechari 2012: 309–310
(Indonesian) and 510 (English). of whatever kind ... up to the limits of
the lands of the holy hermitage foundation at Pucaṅan ... those who enjoy the
usufruct of royal property: the Vulu-vulus and ... whatever be their kinds. The holy
hermitage foundation at Pucaṅan would be wiped out if Brāhmaṇas, Kṣatriyas, Vaiśyas,
Śūdras, outcasts, dependents of chiefs, Piṅhais, Vahutas, elders ... would meddle
with the independence of the holy hermitage foundation at Pucaṅan along with
[everything] up to the limits of the lands of the ... of Hino ... the holy hermitage
foundation.
So therefore they will undergo the consequences of their action. The
(consequences of the) Five Major Sins are their lot. ... calligrapher to his Majesty
the Great King ... the holy royal decree (in the form of an) edict.