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<title>Anjatan: Foundation Charter of the Amr̥tamaṅgala Monastery</title>
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<forename>Arlo</forename>
<surname>Griffiths</surname>
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<resp>intellectual authorship of edition</resp>
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<forename>Arlo</forename>
<surname>Griffiths</surname>
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<forename>Wayan Jarrah</forename>
<surname>Sastrawan</surname>
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<p>This work is licensed 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.</p>
<p>Copyright (c) 2019-2025 by Arlo Griffiths.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p part="F"><pb n="3r" break="no"/><fw place="top-right" n="3r"><num value="3">3</num></fw><lb n="3r1" break="no"/>mp<unclear>u</unclear>lan·, pakaluṁkuṁ, kaR̥<unclear>ṁR̥</unclear>ṅan·, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, pasuk alas·, sipat· vilut·, juṁkuṁ, pāṅin-aṅin· pamāvasya, hopan·, saṇḍuṁ lamur·, panrāṅan·, skar tahun·, pabayai, paṁ<!--pi<add place="below">ṇḍa</add>--><lb n="3r2" break="no"/>rāma, <unclear>Avu</unclear>r·, panigaṁ blaḥ, pa<unclear>ka</unclear>ra<unclear>pa</unclear>, tampə: sirir·, pinta palaku, tuluṁ hutaṁ, pobhaya, kipa-kipaḥ, pavalanda, pakan <unclear>t</unclear>ahun·, paniriṁ, pataruṁ, pa<unclear>t</unclear>arub·, pakikis·, paprāyaścitta,
<lb n="3r3"/>Avuran·, pavuvuḥ, t<unclear>u</unclear>ṇḍ<unclear>ā</unclear>n·, kḍi, valyan·, sambal·, sumbul·, hulun· <unclear>ha</unclear>ji, jəṅgi, pavuluṁ-v<unclear>u</unclear>luṁ, vidu maṅiduṁ, siṅgaḥ, pa<unclear>m</unclear>r̥si, vatək i jro Ityevamādi kabaiḥ, An tan· tamā ta ya Iri⌈<lb n="3r4" break="no"/>keṁ vanva riṅ añjatān· sabhuktyan· saṁ hyaṁ kuṭi riṅ amr̥tamaṅgala, samaṁkana Ikanaṁ sukha-duḥkha magə:ṁ maḍmit·, kady aṅgāniṁ mayaṁ <unclear>t</unclear>an· pavvaḥ, valu rumambat iṁ natar·, vipati, vankay· kābunan·, rāḥ ka<lb n="3r5" break="no"/>sav<unclear cert="low">u</unclear>r iṁ havan·, māti <unclear>t</unclear>ibā, māti kaL̥bū, māti sinambər iṁ glap·, hi<add place="below">du</add> kasirat·, dūlihatən·, săhasa, vākcapala, mamiji<unclear>la</unclear>kən· vuri<unclear>n</unclear>iṁ kikir·, mamūk·, ma<choice><sic><unclear>p</unclear></sic><corr>m</corr></choice>uṁpaṁ, lūdān·, tūtān·, Aṅśa pratyaṅśa
<lb n="3r6"/>, <unclear>ḍa</unclear>ṇḍa kuḍəṇḍa, maṇḍihalādi prakāra, An saṁ hyaṁ kuṭi Iṅ amr̥tamaṅgala pramāṇa Irikā, samaṁkana Ikanaṁ masambyavahāra satamolaḥ I saṁ hyaṁ kuṭi riṅ amr̥tamaṅgala, An kapva ya hīnīṅan·
<lb n="3r7"/><unclear>de</unclear> śrī mahārāja, kramāṇya, matitiḥ sakulit·, Alavay· sapa<unclear>t</unclear>i<unclear>g</unclear>a, <!-- is last akṣara ba? --> Abasana satuhan·, Aṅavari sa<unclear>t</unclear>uhan·, pakajaṅan· satuhan·, pahiḍanan· satuhan·, Amanantən· sapahavvan·, yā<lb n="3r8" break="no"/>pvan· pinikul· d<unclear>va</unclear>l<unclear>n</unclear>ya, kady aṅgāniṁ pda, vu<unclear>ya</unclear>ḥ, Acan·, kamiri, bavaṁ, laja, pipa<unclear>ka</unclear>n·, L̥ṅa, l<unclear cert="low">u</unclear>ruṅan·, kasumbha, vsi-vsi, vaja, <unclear>p</unclear>r̥mata, hadas·, Atak·, bras·, kalapa, vvaḥ, səR̥ḥ, pisaṁ,
<lb n="3r9"/>gula, Ityevamādi kabeḥ, An katiga<!-- katiga? --> pabantalan· juga ya, tan· L̥viha saṁkerikā, yapvan· <unclear>pa</unclear>ṅulaṁ kbo prāṇa <num value="40">40</num> kbovanya, yan sapi prāṇa <num value="40">40</num> sapyanya, yan· paṅulaṁ celeṁ <num value="50">50</num> ⌈<lb n="3r10" break="no"/>celaiṅanya, yan· vḍus· prāṇa <num value="40">40</num> vḍusanya, Itik· savantayan·, Agritan· rvaṁ pa<unclear>hav</unclear>va<unclear>n</unclear>·, Aparahu sasiki, Ikā ta kabaiḥ tan· knānāta ya soddhāra haji, Asiṁ sadeśa-parāna<lb n="3r11" break="no"/>nya, yapvan· paṇḍay· vsi, gaṅsa, tamra, mās·, sapaR̥An· sovaṁ ṅunivaiḥ Ikanaṁ maṁdyūn·, mañarub·, mañambul·, mañavriṁ, maṁlā<unclear>kh</unclear>a, mamahaṁ, mamuṁkuḍu, manūla-vuṁkuḍu,
<lb n="3r12"/>tka riṁ maṅanam-anam·, magavay payuṁ, ruṅki, taṅgī, vakul·, kalasā, magavay· kisī, manaṅkəb· manuk·, mamisaṇḍuṁ manuk·, makala-kalā, mamulaṁ, manavaṁ, Aṇ ḍaṁ saṅgha Iṅ amr̥<pb n="4r" break="no"/><lb n="4r1" break="no"/>tamaṅgalātaḥ pramāṇa I sadr̥bya-hajinya kabaiḥ, kramānya, tribhāgān·, sadūmān· mapaknā I bhaṭāra, sadūmān· ma<unclear>pa</unclear>knā I <unclear>ḍa</unclear>ṁ saṅgha, pahayva samananāni sapariskārani kapa<lb n="4r2" break="no"/>hayvan· saṁ hyaṁ k<unclear cert="low">u</unclear>ṭi riṅ amr̥tamaṅga<unclear>la, sa</unclear>dūmān· maparṇnaha I saṁ <unclear>k</unclear>armma<unclear>nya</unclear>, maṁkana tiṅkaḥ so<unclear>dhā</unclear>ra ha<unclear>j</unclear>i huvus kapāṭa ri saṁ hyaṁ rājapraśāsti, pagə-pageḥ I kasusukan· saṁ hyaṁ ku<lb n="4r3" break="no"/>ṭi riṅ amr̥tamaṅgala, mari ta parṇnaḥnika<unclear>ṁ</unclear> vanva riṅ añjatan thāni bala giri<unclear>m</unclear> baṅi, ma<unclear>ṁ</unclear>kana Ikanaṁ lmaḥ savaḥ kāṅin-aṅinan· tka ri kəbvanya blaḥ 1 sahuvus· kapāṭa, man<unclear reason="eccentric_ductus">t</unclear>ən ataḥ parṇnahnikā lma<lb n="4r4" break="no"/>ḥ kāṅin-aṅinan· An· maṅkai, kevalā saṁ hyaṁ kuṭi riṅ amr̥tamaṅgalātaḥ pramāṇa Irikā kabaiḥ, tka ri salbak·-vukirnya kabeḥ makādi savaḥ prakāra, kunaṁ pva kadeyaknanikaṁ vanva
<lb n="4r5"/>riṅ añjatan· tka riṁ kalpi <unclear>sa</unclear>ma marāśraya, An kapvātaḥ kumatuturaknaṁ sapūrbva-sthiti, pratidina mabuñcaṁ-hajya riṁ samananāni <unclear>kapa</unclear>hayvan· saṁ hyaṁ kuṭi Iṅ amr̥tamaṅgala Aṅkən· manis·, ku<lb n="4r6" break="no"/>meṇḍəṁ tikā tka ri kadeyaknanikanaṁ piṅhai makurug anak thāni vatək· girim baṅi, tka ri sapiṅgir· siriṁnikaṁ vanva riṅ añjatan·, karuhun· saṅ inanugrahan· śrī mahārāja mapaknā Irikanaṁ girim ba<lb n="4r7" break="no"/>ṅi, tka ri saṅ anā<supplied reason="omitted">ga</supplied>ta vineḥ girim baṅi, Apan· thāni vatək· girim baṅi tatvabhūtanya ṅūni, samaṅkana <abbr>samgat·</abbr> Aṅin-aṅin· maṅkai lāvan saṅ anāgatāṅin-aṅin·, An sama təkyənāta sira Umimbuha sa<lb n="4r8" break="no"/>kaparipūrṇnāknani daməl· śrī mahārāja saṁ hyaṁ kuṭi Iṅ amr̥tamaṅgala, makavuṁka<unclear>la</unclear>na I tan· hananira deyan umulah-<unclear>u</unclear>laha Ikanaṁ vanva Iṅ añjatan· tka ri savaḥnya, mvaṁ Ikanaṁ lmaḥ savaḥ kā<lb n="4r9" break="no"/>ṅin-aṅinan· ṅuniveḥ kəbvanya blaḥ <num value="1">1</num> yathānya tan pamuhara pramāda magə:ṁ I sira, Āpan· sampun· pagəḥni rasa saṁ hyaṁ rājapraśāsti pagə-pagəḥ I kasusukanikanaṁ vanva Iṅ añjatan· masavaḥ tampaḥ <num value="1">1</num>
<lb n="4r10"/>blaḥ <num value="1">1</num> lāvan ikanaṁ savaḥ lmaḥ kāṅin-aṅinan· tka ri kəbvanya blaḥ <num value="1">1</num> ṅuniveḥ lbak·-vukirnya kabeḥ, maṁkana rasa saṁ hyaṅ ājñā haji praśāsti pagə-pagəḥ ri kasus<unclear>u</unclear>kanikaṁ vanva riṅ añjatan· tka riṁ savaḥ kāṅi<lb n="4r11" break="no"/>n-aṅinan· de śrī mahārāja,</p> <p part="I">meṅət pva mpuṁku I tinakər· ryy ātiśayani kavaṅunan· saṁ hyaṁ buddhaśāśana de śrī mahārāja, ri huvus· mpuṁku I tinakər· pinadamlakan· śrī mahārāja kuṭi riṅ am<unclear>r̥</unclear>tama<lb n="4r12" break="no"/>ṅgala, Andəlanani buddha-prativimba-namaskāra mpu<unclear>ṁ</unclear>ku I tinakər·, makabhuktyan· Ikanaṁ vanva riṅ añjatan·, lāvan ikanaṁ savaḥ lmaḥ kāṅin-aṅinan· mataṁnyan· paṁhaturakən· mpuṁku I tinakər· <abbr>māsu</abbr> <num value="5">5</num> <abbr>mā</abbr></p>
</div>
<div type="apparatus">
<listApp>
<app loc="3r4"><lem>riṅ añjatān·</lem>
<note>That this toponym should be read <foreign>añjatān</foreign>· and not <foreign>ṅañjatān</foreign>· is demonstrated by the reference to a <foreign>rakyrān· Añjatan </foreign> in the <ref target="DHARMA_INSIDENKDalinan.xml">Dalinan</ref> charter (4r3).</note>
</app>
<app loc="4r5">
<lem>kalpi <unclear>sa</unclear>ma marāśraya</lem>
<note>Alternative readings, all equally possible as long as better photographs are unavailable, include <foreign>kalpi<unclear>ka</unclear> mamarāśraya</foreign>, <foreign>kalpi<unclear>ta</unclear> mamarāśraya</foreign>, <foreign>kalpi<supplied reason="omitted">kā</supplied><unclear>ra</unclear> mamarāśraya</foreign> or <foreign>kalpi<supplied reason="omitted">kāra</supplied> <unclear>sa</unclear>ma marāśraya</foreign>, <foreign>kalpi<supplied reason="omitted">ya</supplied> <unclear>sa</unclear>ma marāśraya</foreign>.</note>
</app>
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<div type="translation" resp="part:argr">
<p n="3r1-3r4"><supplied reason="lost">It should not be entered as before by the <foreign>patih</foreign>s, the <foreign>vahuta</foreign>s, the headmen, and all types of collectors of royal revenues:</supplied> <gap reason="lost"/>
<foreign><supplied reason="lost">da</supplied>mpulan</foreign>,
<foreign>pakaluṅkuṅ<!--cf. Boechari 2012, 294?--></foreign>,
<foreign>karəṅrəṅan</foreign>,<note>This term seems only to be found in two charters of the Airlangga period: <ref target="DHARMA_INSIDENKBaru.xml">Baru</ref> (Ab.23) and <ref target="DHARMA_INSIDENKGandhakuti.xml">Gandhakuti</ref> (3r4).</note>
<foreign>tpuṅ kavuṅ</foreign>,
<foreign>suṅsuṅ paṅuraṅ<!--receiving Paṅuraṅ --></foreign>,
forest dwellers (<foreign>pasuk alas</foreign>),
<foreign>sipat bilut</foreign>,
<foreign>juṅkuṅ</foreign>,
<foreign>pāṅin-aṅin</foreign>,
<foreign>pamāvasya</foreign>,
<foreign>hopan</foreign>,
<foreign>saṇḍuṅ lamur<!-- found in Sobhamerta 4v1, Hantang Cd19 --></foreign>,
<foreign>panrāṅan</foreign>,
<foreign>skar tahun<!-- : ‘tribute’? cf. OJED under wuṅan tahun, kəmbaṅ tawon?--></foreign>,
<foreign>pabayai</foreign>,
<foreign>paṅrāma</foreign>,
<foreign>avur</foreign>,
<foreign>panigaṅ blah</foreign>,
<foreign>pakarapa</foreign>,
<foreign>tampə̄ sirir</foreign>,
<foreign>pinta palaku</foreign>,
<foreign>tuluṅ hutaṅ</foreign>,
<foreign>pobhaya</foreign>,
<foreign>kipa-kipah</foreign>,
<foreign>pavalanda</foreign>,
<foreign>pakan tahun</foreign>,
<foreign>paniriṅ</foreign>,
<foreign>pataruṅ</foreign>,
<foreign>patarub</foreign>,
<foreign>pakikis</foreign>,
<foreign>paprāyaścitta</foreign>,
<foreign>avuran</foreign>,
<foreign>pavuvuh</foreign>,
<foreign>tuṇḍān</foreign>,
eunuchs (<foreign>kḍi</foreign>),
healers (<foreign>valyan</foreign>),
<foreign>sambal</foreign>,
<foreign>sumbul</foreign>,
singing actors (<foreign>vidu maṅiduṅ</foreign>),
<foreign>siṅgah</foreign>,
<foreign>pamr̥ṣi</foreign>,
the courtiers <supplied reason="explanation"><foreign>vatak i jro</foreign></supplied>,
etc., as they shall not enter into the village of Añjatan, which is entirely at the disposal of the holy cloister <supplied reason="explanation"><foreign>kuṭi</foreign></supplied> of Amr̥tamaṅgala.</p>
<p n="3r4-3r16">Likewise the <supplied reason="subaudible">payments for</supplied> <q>harms and compensations</q> <supplied reason="explanation"><foreign>sukha-duḥkha</foreign></supplied>, great or small, such as:<note>I adopt the interpretation of the term <foreign>sukha-duḥkha </foreign> itself, and of the meanings of the items in the following list, from work in progress by Timothy Lubin.</note>
<list>
<label><foreign>mayaṅ tan pavvah</foreign></label><item>areca without betelnut</item>
<label><foreign>valu rumambat iṅ natar</foreign></label><item>gourd vines that grow in the courtyard</item>
<label><foreign>vipati</foreign></label><item>accidental dealth</item>
<label><foreign>vaṅkay kābunan</foreign></label><item>corpse covered with dew</item>
<label><foreign>rāh kasavur iṅ havan</foreign></label><item>blood scattered on the road</item>
<label><foreign>mati tibā</foreign></label><item>death by falling<note>The expressions <foreign>mati tibā</foreign> and <foreign>mati katibā</foreign> both occur in various periods.</note></item>
<label><foreign>mati kaləbū</foreign></label><item>death by drowning<note>Although the spelling typically seems to be <foreign>kaləbū</foreign> in this context, the required meaning is that recorded in <bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>ləbu</foreign></citedRange></bibl>.</note></item>
<label><foreign>mati sinambər iṅ glap</foreign></label><item>death by lightning strike</item>
<label><foreign>hidu kasirat</foreign></label><item>spittle that is sprayed</item>
<label><foreign>dūhilatan</foreign></label><item>slander</item>
<label><foreign>sāhasa</foreign></label><item>violence</item>
<label><foreign>vākcapala</foreign></label><item>rash speech</item>
<label><foreign>mamijilakan vuriniṅ kikir</foreign></label><item>producing the trace of a file</item>
<label><foreign>mamūk</foreign></label><item>attacking in fury<!--Bal. mūk ‘melanggar’.--></item>
<label><foreign>mamumpaṅ</foreign></label><item>rape</item>
<label><foreign>lūdān</foreign></label><item>repeated attack</item>
<label><foreign>tūtān</foreign></label><item>following</item>
<label><foreign>aṅśa pratyaṅśa</foreign></label><item>apportioning of shares</item>
<label><foreign>ḍaṇḍa kuḍaṇḍa</foreign></label><item>battery<!--punishment and wrongful punishment--><!--Boechari: ‘pukul memukul’--></item>
<label><foreign>bhaṇḍihāla</foreign></label><item>poisons</item>
<label/><item>and so forth</item>
</list>
since the holy cloister of Amr̥tamaṅgala has authority over them.</p>
<p n="3r6-4r3">Likewise those who engage in trade while residing in the holy cloister of Amr̥tamaṅgala: they are all restricted by the Great King. The arrangement shall be:
<list>
<label>keeper of pack-horses <supplied reason="explanation"><foreign>matitih</foreign></supplied></label><item>one skin</item>
<label>spinner of yarn<supplied reason="explanation"><foreign>alavai</foreign></supplied></label><item>one terrace <supplied reason="explanation"><foreign>sapatiga</foreign></supplied><note>The word <foreign>patiga</foreign> is not attested epigraphically, and not evidently suitable in this context; the reading is a bit uncertain, but we see no better option.</note></item><!-- alavay only in Kubu-Kubu and in Munggut -->
<label>weaver of cloth </label><item>one craftsman</item>
<label>preparer of <foreign>awar-awar</foreign></label><item>one craftsman</item>
<label>awning maker <supplied reason="explanation">? <foreign>pakajaṅan</foreign></supplied></label><item>one craftsman<note>The term <foreign>pakajaṅan</foreign> is unattested but must be derived from <foreign>kajaṅ</foreign>.</note></item>
<label><foreign>pahiḍanan</foreign></label><item>one craftsman<note>The word <foreign>pahiḍanan</foreign> is of uncertain derivation and the meaning is unknown; it might be possible to read <foreign>pahiḍaran</foreign>, and it it conceivable to emend <foreign>pahiḍaṅan</foreign>.</note></item>
<label>preparer of <supplied reason="explanation"><foreign>banantən</foreign> </supplied></label><item>one powder container <supplied reason="explanation"><foreign>sapahavvan</foreign></supplied><note>See <bibl><ptr target="bib:WissemanChristie1993_01"/><citedRange>189-191</citedRange></bibl>.</note></item>
</list>
If their wares — such as
dried fish <supplied reason="explanation"><foreign>pada</foreign></supplied>,<note>This seems to be the same word as the one that is read <foreign>pja</foreign> in <ref target="DHARMA_INSIDENKBimalasrama.xml">Bimalasrama</ref> (9r1–2) <foreign>tāmbra, gaṅśa, timaḥ, vuyaḥ, pja, gula, lave, pucaṁ, səR̥ḥ, kasumbha saprakāran⟨iṁ⟩ dval</foreign>. We do not seem to be dealing with instances of <bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>pada</foreign> 4</citedRange></bibl>. Rather, we must be dealing here with the Old Javanese ancestor of Modern Javanese <foreign>peda</foreign>.</note>
salt,
shrimp/fish paste <supplied reason="explanation"><foreign>acan</foreign></supplied>,<note>The translation offered in <title>Pusaka Aksara Yogyakarta</title> is <q><foreign>terasi</foreign></q>. <foreign>Sambal acan</foreign> is a Banjarmasin specialty whose base is <foreign>terasi</foreign>. Presumably there is also a connection to Indonesian <foreign>belacan</foreign> (<q>a paste of prawns and fish fry</q>).</note>
<foreign>kemiri</foreign>,
onion,
galingale <supplied reason="explanation"><foreign>laja</foreign></supplied>,
<foreign>pipakan</foreign> <supplied reason="explanation">?</supplied>,
sesame-oil,
castor-oil <supplied reason="explanation"><foreign>luruṅan</foreign></supplied>,
safflower <supplied reason="explanation"><foreign>kasumbha</foreign></supplied>,
iron utensils <supplied reason="explanation"><foreign>vsi-vsi</foreign></supplied>,
steel <supplied reason="explanation"><foreign>vaja</foreign></supplied>,
gems, <!--pr̥mata -->
anise, <!--hadas·-->
beans <supplied reason="explanation"><foreign>atak</foreign></supplied>,
rice grain,
coconut,
areca nut,
betel leaf,
plantain,
sugar, etc. — are all carried by shoulder-pole, then they may only be three bundles altogether.<note>It is extremely rare to find <foreign>bantal</foreign> or <foreign>pabantalan</foreign> quantitied by any other term than <foreign>kalima</foreign>. But the phrase <foreign>vuṅkuḍu kasaṅa bantal</foreign> in the <ref target="DHARMA_INSIDENKJeru-Jeru.xml">Jeru-jeru</ref> charter of the time of Sindok (line A18) proves that other quantifiers could occur in such contexts.</note> They should not exceed that.
If they buy buffaloes, the quota of buffaloes is 40 head; if cows, the quota of cows is 40 head. If they buy pigs, the quota of pigs is 50; if goats, the quota of goats is 40 head. One coop of ducks.
<list>
<label>wagoners <supplied reason="explanation"><foreign>agritan</foreign></supplied></label><item>two powder containers</item><!-- rvaṁ pahavvan· — cf. Amanantən· sapahavvan· in 2r7 -->
<label>ferryman <supplied reason="explanation"><foreign>aparahu</foreign></supplied></label><item>one</item>
</list>
None of them shall be subjected to any royal levies <supplied reason="explanation"><foreign>sa-uddhāra haji</foreign></supplied>, whatever be their country of destination, if <supplied reason="subaudible">they are</supplied> smiths <supplied reason="subaudible">working</supplied> iron, bronze, copper, gold, with one anvil each, and all the less so <supplied reason="subaudible">if they are</supplied> ones who
<list> <label><foreign>maṅdyūn</foreign></label><item>make pots</item>
<label><foreign>mañarub</foreign></label><item>mix <supplied reason="explanation">pigments</supplied><note>Although <bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>carub</foreign></citedRange></bibl> only records the unsuitable meaning <q>to upset the proper order</q> for <foreign>añarub</foreign>, he records the meanings <q>mixed together, confused, disordered</q> for <foreign>acarub</foreign>. From this we infer that the term might have designated mixing of pigments. This idea also receives some support from contexts of use of <foreign>(m)añarub</foreign> in the <ref target="DHARMA_INSIDENKGaraman.xml">Garaman</ref> charter (975 Śaka) and in three charters of early Majapahit (<ref target="DHARMA_INSIDENKBalawi.xml">Balawi</ref>, <ref target="DHARMA_INSIDENKWarunggahan.xml">Warunggahan</ref>, <ref target="DHARMA_INSIDENKTuhanyaru.xml">Tuhanyaru</ref>) as well as in the <ref target="DHARMA_CritEdPurvadhigama.xml">Pūrvādhigama</ref>.</note></item>
<label><foreign>mañambul</foreign></label><item>process black dyestuffs<note>See <bibl><ptr target="bib:WissemanChristie1993_01"/><citedRange>206</citedRange></bibl>.</note></item>
<label><foreign>mañavriṅ</foreign></label><item>process <supplied reason="explanation">red</supplied> <foreign>cawring</foreign> dye<note>See <bibl><ptr target="bib:WissemanChristie1993_01"/><citedRange>206</citedRange></bibl>: <q>This dye has not yet been identified with certainty, but was probably derived from sappan or brazil wood (Caesalpina sappan), a nineteenth century Malay term for which
was <foreign>něněring</foreign>.</q><!-- make muslin--></note></item>
<label><foreign>maṅlākha</foreign></label><item>process <supplied reason="explanation">brownish red</supplied> <foreign>lākha</foreign> dye</item>
<label><foreign>mamahaṅ</foreign></label><item>process <foreign>pahaṅ</foreign><note>See <bibl><ptr target="bib:WissemanChristie1993_01"/><citedRange>207-208</citedRange></bibl>.</note></item>
<label><foreign>mamuṅkuḍu manūla vuṅkuḍu</foreign></label><item>process <foreign>mengkudu</foreign>, <supplied reason="explanation">i.e.</supplied> stab <foreign>mengkudu</foreign> root<note>The form <foreign>mamuṅkuḍu</foreign> is not found in any other source. I presume that the common expression <foreign>manūla vuṅkudu</foreign> is an explanation of the former. The interpretation offered by <bibl><ptr target="bib:WissemanChristie1993_01"/><citedRange>204-205</citedRange></bibl> of <foreign>manūla-vuṅkuḍu</foreign> as a compound meaning <q>processor of indigo and <foreign>wungkuḍu</foreign> dyes</q> (blue and red) seems partly unreliable, as it is based on the ubsubstantiated claim that <foreign>tula</foreign> or <foreign>nula</foreign> means <q>indigo</q> in Old Javanese sources. I assume the base word here is <foreign>śūla</foreign> (in Sanskrit, <q>any sharp instrument</q>), and that the process of reducing the bark of the roots of the <q>mengkudu</q> tree to pulp could involve such a tool. Or is it possible to arrive at a convincing interpretation by deriving <foreign>manūla</foreign> from <foreign>tūla</foreign> <q>cotton</q>?</note></item>
</list>
Including <supplied reason="subaudible">those who</supplied>
<list>
<label><foreign>maṅanam-anam</foreign></label><item>weave fabric</item>
<label><foreign>magavai payuṅ, ruṅki, taṅgī, vakul, kalasā</foreign></label><item>make parasols, <foreign>ruṅki</foreign> baskets, <foreign>taṅgī</foreign> <supplied reason="explanation">?</supplied>,<note>Or can we read <foreign>baṅśi/vāṅśī</foreign> and translate <q>flute</q>?</note> <foreign>vakul</foreign> baskets, mats <supplied reason="explanation"><foreign>kalasā</foreign></supplied></item>
<label><foreign>magavai kisī</foreign></label><item>make basket works</item>
<label><foreign>manaṅkəb manuk</foreign></label><item>catch birds</item>
<label><foreign>mamisaṇḍuṅ manuk</foreign></label><item>snare birds</item>
<label><foreign>makala-kalā</foreign></label><item>?</item>
<label><foreign>manavaṅ</foreign></label><item>catch in nets</item>
<label><foreign>mamulaṅ</foreign></label><item>cast <supplied reason="explanation">nets over fish</supplied><note>In the <ref target="DHARMA_INSIDENKGaraman.xml">Garaman</ref> charter (3v8), we read in the parallel context <foreign>mamulaṅ vlut</foreign>, which <bibl><ptr target="bib:Boechari2012_33"/><citedRange>511</citedRange></bibl> translated <q>catchers of eels</q>. (The same expression figures as <foreign>maṅulaṅ vlut</foreign> in the <ref target="DHARMA_INSIDENKBalawi.xml">Balawi</ref> charter, 7v2.) Boechari's translation seems adequate, although a specific technique of catching may have been intended. The meanings indicated in <bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>pulaṅ</foreign> I</citedRange></bibl> (<q>mixed with, becoming one, united in, full of, smeared with</q>) do not seem suitable. Under <foreign>pulaṅ</foreign> II, the dictionary refers to Balinese <foreign>pulaṅ</foreign> = <foreign>tiba</foreign> and cites the expression <foreign>apulaṅ maṅgar</foreign> <q>to cast anchor</q>. Wayan Jarrah Sastrawan informs that <foreign>pulang</foreign> is a common Balinese word meaning <q>to drop something on top of something else</q>. <bibl><ptr target="bib:Tuuk1897-1912_01"/><citedRange unit="volume">4</citedRange><citedRange>257</citedRange></bibl> cites the Balinese phrase <foreign>pulanginnya ban pencar</foreign> meaning <q>he cast the net over it</q>, a standard way of catching fish.</note></item>
</list>
As the venerable congregation <supplied reason="explanation"><foreign>ḍaṅ saṅgha</foreign></supplied> of Amr̥tamaṅgala has exclusive authority over all their royal revenues. The arrangement shall be <supplied reason="subaudible">that</supplied> they are to be divided in three:
<list>
<item>one share for the benefit of the Deity</item>
<item>one share for the venerable congregation, in order to restore everything that is dilapidated <supplied reason="explanation"><foreign>sa-mananā</foreign></supplied> <supplied reason="subaudible">and to furnish</supplied> all requisites for the beauty <supplied reason="explanation">or: restoration, <foreign>kapahayvan</foreign></supplied><note>Neither <foreign>kapahayvan</foreign> nor the form <foreign>pahayu</foreign> that it implies are recorded in <bibl><ptr target="bib:Zoetmulder1982_01"/></bibl>. See also 4r5.</note> of the holy cloister of Amr̥tamaṅgala.<note>Similar passages are found in the <ref target="DHARMA_INSIDENKKusambyan.xml">Kusambyan</ref> charter (945 Śaka) and several other contemporary inscriptions, none of them concerned with a Buddhist institution. Nevertheless, the term <foreign>sa-mananā</foreign> <q>everything that is broken</q> would seem to be a calque on Sanskrit <foreign>jīrṇa</foreign> which is typically used in Buddhist context of the dilapidation of monasteries. See <bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>nanā</foreign></citedRange></bibl>, citing <title>Sārasamuccaya</title> (388.3) <foreign>jīrṇānanā sahananya</foreign>. It is tempting to speculate that the use of the term <foreign>sa-pariṣkāra</foreign>, which is not found in any of the parallel passages, and which seems to fit into the sentence only with difficulty, is due to the specific Buddhist connotation of this term (<bibl><ptr target="bib:Edgerton1953_01"/><citedRange unit="entry"><foreign>pariṣkāra</foreign></citedRange></bibl>). But the specifically Buddhist sense of <q>a monk's personal utensils</q> is hard to fit into the sentence, while the terms <foreign>pariṣkāra</foreign> and its equivalent <foreign>paniṣkāra</foreign> are not limited to Buddhist contexts in Old Javanese.</note></item>
<item>one share for the benefit of its personnel <supplied reason="explanation"><foreign>saṅ karma</foreign></supplied></item>
</list>
That was the way all royal levies were read out <supplied reason="explanation"><foreign>kapāṭha</foreign></supplied> in the holy royal charter,<note>Cf. <bibl><ptr target="bib:SteinCallenfels1926_01"/><citedRange>60-62</citedRange></bibl>, <title>Koperplaten van de Pura Pamrajan Raja Purana te Klungkung (Bandjar Sangguhan)</title>, 994 Śaka, 2r2–3: <foreign>kunaṅ yātan hana kapaṭa i prasāstinya</foreign>.</note> the confirmatory document regarding the demarcation of the holy cloister of Amr̥tamaṅgala.</p>
<p n="4r3-4r11">The status of the village of Añjatan ceased to be <foreign>thāni bala</foreign><note>The use of the term <foreign>thāni bala</foreign> is otherwise found only in two inscriptions of the Singasari period (<ref target="DHARMA_INSIDENKSarvadharma.xml">Sarvadharma</ref> and <ref target="DHARMA_INSIDENKAirAsih.xml">Air Asih</ref>).<!-- lmah bala = thāni bala, on which see OJODDV p. 34 n. 6 --></note> of Girim Baṅi. Likewise the paddy-field land of the Aṅin-aṅin group, including their orchards of 1 <foreign>blah</foreign>: after <supplied reason="subaudible">the charter</supplied> had been read aloud, the status of the land of the Aṅin-aṅin group ceased outright, in that without delay the holy cloister of Amr̥tamaṅgala would have exclusive authority over all of it, including all its valleys and hills <supplied reason="explanation"><foreign>lbak-vukir</foreign></supplied>,<note>This expression, found in several Kediri and Majapahit-period inscriptions, is found once in an inscription of the Sindok period (<ref target="DHARMA_INSIDENKTijaHaruHaru">Tija & Haru-Haru</ref>, date lost but closely similar to <ref target="DHARMA_INSIDENKCunggrang.xml">Cunggrang</ref> of 851 Śaka): <foreign>kevala buyut amabaki juga pramāṇa ri salbak-vukirnya, savaḥnya, kəbvanya, sapaniskāranya kabeḥ, tka ri sukhaduḥkhanya magəm aḍmit·, tuhun tan kolah-ulaha Ikaṁ sīma tija haru-haru denikaṁ Avaju ri manayuti, Apan huvus pulu lpas·</foreign>.</note> to begin with the various paddy fields. Now as for the course of action to be taken by the village of Añjatan, including the <foreign>kalpi</foreign>s who take refuge,<note>The reading and word division are uncertain. Neither the word <foreign>kalpi</foreign>, tentatively accepted here, nor the words <foreign>kalpita</foreign>, <foreign>kalpikāra</foreign> and <foreign>kalpiya</foreign> from three of the alternative readings proposed in the apparatus, are attested in any Old Javanese source, while the only word <foreign>kalpika</foreign> recorded in <bibl><ptr target="bib:Zoetmulder1982_01"/></bibl> means <q>ring</q> and is not fitting here in that meaning. From parallel passages, we expect a term designating a kind of person. See <ref target="DHARMA_INSIDENKBarsahan.xml">Barsahan</ref> (r7–8)
<foreign>tka ri suka-duḥkhanikanaṁ rāma jātaka sama marāśraya Irikeṁ sīma I barsahan·</foreign> and <ref target="DHARMA_INSIDENKSimaAnglayang.xml">Sima Anglayang</ref> (4r7–4v1). <!--
(4r7) ..., An meṅətātah baṇigrāma mvaṁṅ ikanaṁ sīmāṅlayaṁ kabeh samaṅāśraya ri saṁ hyaṁ ⟨sarvva⟩dha-
Plate 4. verso. [In the left margin the plate number: 4]
(4v1) (r)mma tka ri jātakanira, Irikana(ṁ) pūrvvasthiti sapinahayuni mamarāśraya ri lāgi, tan deyən· madaməl·-damla purih[ls], ...-->
We speculate that the meaning intended here is that of the specifically Buddhist term <foreign>kalpikāra</foreign> (<bibl><ptr target="bib:Edgerton1953_01"/><citedRange unit="entry"><foreign>kalpikāra</foreign></citedRange></bibl>), equivalent to Pali <foreign>kappiyakāra</foreign>, namely <q>layman, who receives items on behalf of monks to make them acceptable</q> or <q>servant (of a monk or an ascetic)</q> (<bibl><ptr target="bib:Hinueber+Pind1992-2010_01"/><citedRange unit="entry"><foreign>kappiyakāra</foreign></citedRange></bibl>), and leave open the possibility that the specific term <foreign>kalpikāra</foreign> was intended, in which case it would have to be restored by emendation. Other possibilities include the readings <foreign>kalpika</foreign> and <foreign>kalpiya</foreign>, also Buddhist technical terms, the first of which normally designates suitable or proper monk's paraphernalia or suitable places for preparing monk's food (<bibl><ptr target="bib:Edgerton1953_01"/><citedRange unit="entry"><foreign>kalpika</foreign>, <foreign>kalpikaśālā</foreign></citedRange></bibl>), while the second designates anything that is formally allowable to a monk (<bibl><ptr target="bib:Edgerton1953_01"/><citedRange unit="entry"><foreign>kalpiya</foreign></citedRange></bibl>, see also <bibl><ptr target="bib:Hinueber+Pind1992-2010_01"/><citedRange unit="entry"><foreign>kappiya</foreign></citedRange></bibl>). Both terms could conceivably have designated in this context categories of people suitable for monks' frequentation.
<!--kalpika [Printed book page 173]
kalpika , adj. (= Pali kappiya; see also akalpika,
kalpiya), suitable, proper: Mvy 9196; of a monk's (nun's)
robe, cīvara, LV 267.10; Pràt 494.6; Bhīk 15a.1; of food,
°kaṃ niravadyaṃ ca māṃsaṃ Laṅk 258.15, cited Sikṣ
133.15; meat, when kalpika, when not, MSV i.236.17 ff.;
of gifts, dāna, Bbh 123.7; of monkish paraphernalia in
general, LV 2.22; even more generally, of all sorts of
useful and ornamental objects, Gv 164.14 (bracketed
with anavadya). See also next. [ID=4604]-->
<!--kalpikaśālā [Printed book page 173]
kalpika-śālā , also °ka-sthāna, corresp. to Pali
kappiya-kuṭī (also -bhūmi), which is variously rendered
(in SBE 13.304, on Vin. i.139.36, kitchen), in MSV i.235.2.
[Page173-b+ 71]4 (°śālā), 8 ff. (°sthāna), introduced as a place where
broth for a sick monk could be heated, and seems to
mean lit. either hall (place) for allowable (proper) perqui-
sites (see prec.), or possibly hall (place) for preparation of
such perquisites (?); five are listed (cf. the somewhat
diff. list of four in Pali Vin. i.240.1 ff.), ārabhyamāṇāntikā
(sc. śālā; whose boundaries, anta, are being proposed),
ucchrīyamāṇāntikā, goniṣādikā, udbhūtavastukā, saṃ-
matikā; all are ‘explained’ in 6 ff., but the glosses are
not all very clear. In i.234.4 kalpika-sthāna refers to a
proper place for preparing (perhaps also storing? see
pratijāgarti) food, and ten akalpikāni (sthānāni) are
listed 5 ff. [ID=4605]-->
<!--kalpikakuṭī
Buddh, o.S. die Klosterküche; das Klosterlagerhaus. AbhisDh § 43.11.38A7; kalpikakuṭikā, kalpiyakuṭikā, kalpiyakuṭī. Karashima 2012: 192
-->
Least plausible among the alternative seems to be the reading <foreign>kalpita</foreign>, which exists in Sanskrit but never in any meaning that appears suitable in the present context.<!--
kalpita [Printed book page 173]
kalpita , nt. (= kalpa 3, kalpana; also substan-
tially = vikalpita 2), (false) fancy, (vain) imagining:
LV 374.6 (vs) (parikṣīṇā) kalpita-vikalpitāni (dvandva
cpd.) ca (certainly noun!); LV 178.1 (vs) viparīta-abhūta-
kalpitaiḥ, by perverted and false imaginings, parallel with
rāgadoṣaiḥ (paridahyate jagat); so better than with
Foucaux as adj. modifier of rāgadoṣaiḥ; as ppp., = vi-
kalpita, SP 281.12 (vs), read (cf. WT) anutthitāś cāpi
ajāta-dharmā jātā tha bhūtā viparīta-kalpitāḥ, and the
states of being that have never originated or been produced
are falsely conceived as produced and real; kalpito, imagined,
ŚsP 1534.7. [ID=4608]
--></note> is that all of them, without exception, should keep in mind all previous arrangements, should carry out royal corvée every day on what is dilapidated of the beauty of the holy cloister of Amr̥tamaṅgala, every Manis.<note>The indications <foreign>pratidina</foreign> <q>every day</q> and <foreign>aṅkən manis</foreign> <q>every Manis</q> seem contradictory, but presumably one is to read them together to get the meaning <q>every Manis day (of the 5-day week)</q>.</note> It extended to the course of action to be taken by the Piṅhai, the Makurug <supplied reason="subaudible">and</supplied> the villagers of the district of Girim Baṅi, including all of the neighboring villages of the village of Añjatan, and first of all the ones granted by the Great King to have the position of <supplied reason="subaudible"><foreign>rakai/samgat</foreign> of</supplied> Girim Baṅi, including those who will be allowed to <supplied reason="subaudible">be <foreign>rakai/samgat</foreign> of</supplied> Girim Baṅi in the future,<note>Similar expressions are found with some frequency in the Airlangga corpus. See e.g. <ref target="DHARMA_INSIDENKKusambyan.xml">Kusambyan</ref> (c26–28) <foreign>saṅ anāgata vineḥ madaṇḍər· ṅuniveḥ Ikanaṁ vineḥ ma<unclear>k</unclear>urug·</foreign>.</note> for its former status <supplied reason="explanation"><foreign>tattvabhūta</foreign></supplied> was that of a village <supplied reason="explanation"><foreign>thāni</foreign></supplied> of the district of Girim Baṅi.<note>The term <foreign>tattvabhūta</foreign> was so far attested epigraphically only in an inscription of late Majapahit, the Waringin Pitu charter (7v2), in a similar type of sentence: <foreign>maṅkana pva tatvabhūta saṁ hyaṁ dharmma riṁ rājasakusumapura</foreign>.</note> Likewise the officiant of Aṅin-aṅin at this time as well as the future <supplied reason="subaudible">officiants of</supplied> Aṅin-aṅin: all of them should be urged to increase the perfection of the Great King's foundation of the holy cloister of Amr̥tamaṅgala, to be based on their not doing anything <supplied reason="explanation">litt. the absence of their actions</supplied> to disturb the village of Añjatan including its paddy-fields as well as the paddy-field land of the Aṅin-aṅin group, particularly its orchard of 1 <foreign>blah</foreign>, so that <supplied reason="subaudible">guilt of</supplied> grave negligence will not befall them. Because of the fact that the substance of the holy royal charter is already irrevocable, <supplied reason="subaudible">as</supplied> a confirmatory document regarding the demarcation of the holy cloister of Amr̥tamaṅgala having 1 <foreign>tampah</foreign> of paddy-fields as well as the paddy-field land of the Aṅin-aṅin group including its orchard of 1 <foreign>blah</foreign>, <supplied reason="subaudible">and</supplied> particularly all of its valleys and hills. Such was the substance of the holy royal charter, a confirmatory document regarding the demarcation by the Great King of the village of Añjatan together with the paddy-fields of the Aṅin-aṅin group.</p>
<p n="4r11-4r12">Provided that <supplied reason="explanation"><foreign>pva</foreign></supplied> the Master of Tinakər remain aware of the exceptional advancement <supplied reason="explanation"><foreign>kavaṅunan</foreign></supplied> by the Great King of the holy Buddha's Teachings, after the holy cloister of Amr̥tamaṅgala had been founded by the Great King on behalf of the Master of Tinakər, so that it would be a firm base for the Master of Tinakər's worship of a Buddha image <supplied reason="explanation"><foreign>buddha-prativimba-namaskāra</foreign></supplied><note>A similar expression is found in the <ref target="DHARMA_INSIDENKBimalasrama.xml">Bimalasrama</ref> charter (1.6): <foreign>pratiṣṭhāna bhaṭāra ratnātrayā prativimba</foreign>.</note> — <supplied reason="subaudible">on that condition</supplied> he has disposal of the village of Añjatan
along with the paddy-fields which are land of the Aṅin-aṅin group. Therefore the Master of Tinakər offers 5 <foreign>suvarṇa</foreign> and <gap reason="lost"/> <foreign>māṣa</foreign> of gold
</p>
</div>
<div type="commentary">
<p>The photos we have at our disposal several times suggest absence of an expected <foreign>suku</foreign> (3r4–5 <foreign>kasavur</foreign>, 3r8 <foreign>luruṅan</foreign>, 4r2 <foreign>kuṭi</foreign>, 4r10 <foreign>kasusukanikaṁ</foreign>); we presume the <foreign>suku</foreign>s are actually engraved, but merely undetectable on our photos.</p>
</div>
<div type="bibliography">
<p>The inscription was edited by <bibl><ptr target="bib:RitaMargarethaSetianingsih1996_01"/></bibl> and edited again, possibly by the same scholar, in <bibl><ptr target="bib:HerniPramastuti+al2007_01"/><citedRange unit="page">97-108</citedRange></bibl> and <bibl><ptr target="bib:HerniPramastuti+al2015_01"/><citedRange unit="page">97-108</citedRange></bibl>. This new edition is based on an initial joint reading by Wayan Jarrah Sastrawan & Arlo Griffiths in May 2021, from photographs taken by Arlo Griffiths on 29 April 2009. This provisional reading was then revised and translated by Arlo Griffiths in June–July 2021. The previous publications dedicated to this inscription are full of involuntary errors, reflecting a limited understanding of the Old Javanese language, so that it has not seemed useful to record any variant readings from them.</p>
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<listBibl type="primary">
<bibl><ptr target="bib:RitaMargarethaSetianingsih1996_01"/></bibl>
<bibl><ptr target="bib:HerniPramastuti+al2007_01"/><citedRange unit="page">97-108</citedRange></bibl>
<bibl><ptr target="bib:HerniPramastuti+al2015_01"/><citedRange unit="page">97-108</citedRange></bibl>
</listBibl>
<listBibl type="secondary">
<bibl/><!-- one <bibl/> per item of secondary bibliography -->
</listBibl>
</div>
</body>
</text>
</TEI>