Kebantenan 1

sakakala ◇ See our comment under Batutulis.1

mihape ◇ This word means ‘to take care’. See also KUBS s.v. mihapé 2, which cites an expression mihape poé paré ménta dipangnalingakeun, meaning that the paddy should be watched carefully. translates mulah mo mihape telah menitipkan, while the construction of mulah mo in Old Sundanese texts implies an imperative do not fail (like Indonesian jangan tidak). Cf. Svavar Cinta.16r: mulah mo rəṅə svaraiṅ, svaraiṅ ayəna ini, mulah mo mihape iña, suganiṅ salah tucap, suganiṅ salah səbat You must not fail to listen to my voice, this voice of mine, now; you must not fail to pay attention to it, for there might well be an error of speaking, there might well be an error of citation.

ḍəṁ ◇ This conjunction is common in the Old Sundanese corpus, but unfamiliar from the point of view of Modern Sundanese (where the common coordinating conjunction is jeung). While we do find rəjəṅ in OS, we never find jəṅ. Clearly, the suggestion made by and to read jə:ṅ was only based on their knowledge of MdS.

ḍayəhan ◇ This word is not found in Modern Sundanese. Cf. the glossary in Noorduyn & Teeuw (dayeuhan). It is clear that in Old Sundanese contexts, this word means inhabitant (from dayəh settlement), based on the occurrences in The Sons of Rama and Ravana 224–227 and 1430–1434, Bujaṅga Manik 25–29. Cf. also Sasana Mahaguru 2 and Varugan Ləmah 12&18. Pleyte (164) assumes the meaning capital, while leaves the word untranslated.

su⟨n⟩ḍasəmbava ◇ We read su⟨n⟩ḍasəmbava as a single word, because it seems to be a Sanskrit-style tatpuruṣa compound, meaning the origin of Suṇḍa.

Aya ma ◇ Cf. Modern Sundanese mah. For the use of ma in Old Sundanese sentences, see .

ṅahəryanan ◇ Previous scholars have related this verb form to MdS heureuy to tease. One occurence of the passive form dihəryanan in Kavih Katanian 2r seems incompatible with such a meaning, and rather implies that the verb means to obstruct, to hinder: təhər hibar dilah siya, kilaṅ kapindiṅan mega, kilaṅ kapindiṅan bukit, saṅkilaṅ dihərianan, hantə kaalaṅ-alaṅan then your light is bright, even if it is covered by the clouds, even if it is covered by the mountains, even if it is hindered, it would not be obstructed. We therefore propose to associate the OS forms with MdS heurin. Hardjadibrata (heurin) notes forms such as ngaheuheurin make st. overcrowded, take too much space, be in the way, ngaheurinan that has the same meaning as ngaheuheurin, and also kaheurin st. that stands in the way, obstacle, impediment. Compared with these MdS data, is seems that we have to assume an OS base form hərian from which is derived a secondary base through suffix -an, and finally a verb with prefix ṅa-, morphologically analogous to nga-heurin-an in MdS but having a meaning, to obstruct, that is only recorded for other specific forms in MdS.

dasa calagara ◇ Our predecessors have offered various comments on the interpretation of these two terms that appear to be related to payment of tax or penalties. As Pleyte’s did, our analysis starts by comparing Sasana Mahaguru 15, which contains relevant information: voṅ papa ma nu bobotoh, voṅ kalesa ma na dasa, si manareṅ ma, calagara, si manarek ma, na paṅuraṅ the gambler is a sinful man, the dasa is a stained man; the calagara is one who manareṅ; the paṅuraṅ is one who extracts. This passage suggests that the word dasa can be traced to Skt. dāsa, which means slave, servant (also in OJ). Regarding the word calagara, in view of the frequent correspondence of Sundanese /c/ to Javanese /w/ (301-310), it may be considered the Sundanese equivalent of OJ valagara, a rare word glossed as follows in OJED, s.v.: prob.: a kind of marriage (sexual intercourse?) which is normally prohibited (with a young girl, wāla?); also: the corresponding contribution (to obtain permission) or penalty. In our view, the term is ultimately derived from Sanskrit balātkāra employment of force, compulsion, violence; (in law) the detention of the person of a debtor by his creditor to recover his debt and not or only secondarily connected with vāla child. The word valagara is attested, to our knowledge, in two OJ inscriptions, in the still unpublished texts called Śaivaśāsana and R̥ṣiśāsana and in the published Kuṭāra-Mānava. Although none of the relevant passages make perfectly clear what the term means, they do reveal that valagara had some connection with a particular way of marriage engagement and was a kind of payment that needed, under normal circumstances, to be made to the government. Occurrences of balātkāra, or derived forms, in OJ Parva texts and in inscriptions from Bali, seem compatible with the hypothesis that it and valagara are connected terms, their interrelationship being a topic that requires further research.

Returning to the quoted Sasana Mahaguru passage, we see calagara associated with a word spelled manareṁ in the manuscript, which Pleyte (198-199) as well as Atja & Saleh Danasasmita (59) represented as manarəṅ. This error for the vowel led these scholars to consider manarəṅ as derived from the base barəṅ (MdJ and MdS bareng ‘together’), thus giving rise to the assumption of a meaning like collective tax, and contrasting this with dasa as individual tax. Now if we rely on the manuscript, the Sasana Mahaguru passages actually reads manareṅ instead of manarəṅ, but this is hard to accept since there is no such word in OS or MdS. We tentatively propose to read si manarema ma instead of si manareṅ ma, assuming that the panyecek in the manuscript is accidental and that haplography has occurred. The form manarema can then be derived with prefix maN- and infix -ar- from the base tema accept that we also find elsewhere in OS. See e.g. Bujaṅga Manik 959 samapun mahapandita, kami nema paṅvidian Pardon, wise man, I accept your gift and Kavih Paniṅkəs 43 katema ku bətara indra was accepted by the God Indra. Thus, si manarema could mean the ones who accept (each other in marriage). It would also be possible to obtain more or less the same meaning if we assume the base is tarema, i.e. MdS tarima. In either case, to obtain the reflexive meaning, one would actually expect to read si patarema ma — but this is not anywhere close to the transmitted reading, and thus we are forced to admit that the interpretation of the passage remains doubtful. Nevertheless, it seems clear that dasa and calagara in this passage designate types of people liable to pay certain penalties. This is inconsistent with the use of the same terms in two passages of the Sika Kandaṅ Karəsian. These are, (a) SKK.9: jaga raṅ kadataṅan ku same, paṅuraṅ dasa calagara, upəti paṅgərəs rəma, maka suka gəi‹ṅ› uraṅ, maka rasa kadataṅan ku kula-kadaṅ, ku baraya One day we’ll be visited by the same, collector (paṅuraṅ) of (penalties such as) dasa, calagara, upəti, paṅgərəs rəma. Then we’ll be happy, then we’ll feel (like) being visited by relatives, by family members, and (b) SKK.10 dəṅ maka ilik-ilik di na turutanən, mantri, gusti, kasasa, bayaṅkara, nu marək, paṅalasan, juru lukis, pande daṅ, pande mas, pande gəlaṅ, pande vəsi, juru vidaṅ, vidu, vayaṅ, kumbaṅ, gəndiṅ, tapukan, bañolan, pahuma, pañadap, pañavah, pañapu, belamati, juru moha, barat katiga, pajurit, pañumpit, pamanah, pamraṅ, paṅuraṅ dasa calagara, rare aṅon, paceleṅan, pakotokan, palika prətələm, siṅ savatək guna, aya ma nu satiyadiguna di kahulunan, eta keh na turutanən, kena eta ṅavakan tapa di nagara And then pay attention to the ones who should be followed: officer, noble man (gusti), kasasa, member of the bayangkara corps, confidant (nu marək), messenger, painter, coppersmith, goldsmith, bracelet smith, blacksmith, architect (? juru vidaṅ), actor, puppeteer, trumpeter, gamelan musician, drummer, joker, dry rice field farmer, palm tapper, wet rice field farmer, sweeper, death defying solder (? belamati), magician, barat katiga, soldier, blowpiper, archer, warrior, collector of dasa and calagara (penalties), children of shepherds, pig farmers, chicken farmers, fisherman, diver, [and] all those who are of use. If there is anyone who has the virtues of fidelity, etc., in service, it is he who is to be followed, for he is dedicating himself to the country. In the two Siksa Kandaṅ Karəsian passages, it seems that dasa and calagara indicate a certain type of penalty, as we find in our inscription, as opposed to the Sasana Mahaguru passage where it rather seems to designate the persons liable to pay such penalties.