Kebantenan 4 EpiDoc encoding Aditia Gunawan intellectual authorship of edition Aditia Gunawan Arlo Griffiths DHARMA Paris DHARMA_INSIDENKKebantenan_4

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 Initial encoding of the edition

// // pun· Ini pitəkət· sri baḍuga maharaja ratu haji ḍi pakvan· sri saṁ ratu ⌈ ḍevata,

nu ḍipitəkətan· ma na L̥maḥ ḍevasasana, ḍi gunuṁ samaya

sugan·n aya nu ḍek· ṅahəriAnan· Iña, ku paluluraḥhan· ku paL̥L̥maḥhan· mulaḥ Aya nu ṅahəriyanan· Iña, ti timur haṁgat· ciUpiḥ ti barat· haṁgat· ciləbu ti kidul· haṁgat· jalan· gəḍe pun·

mulaḥ Aya nu ṅahəriAnan· Iña ku ḍa sa ku calagara Upəti paṁgəR̥s· R̥ma Ulaḥ Aya nu mentaAn· Iña ⌈ kena, saṁgar kami ratu nu puraḥ mibuhayakən· na karatuyan· nu pagəḥ ṅavakan· na ḍevasasana pun·

ma na mana & with a note: [baca: nana]. sugan·n aya sugan aya sugana ṅahəriAnan· ṅahə:riyanan· ṅahəriyanan· ṅahə:riAnan· ṅahə:riyanan· ciləbu ciL̥bu Here lə is formed by aksara l and pamepet. Note that Holle and Pleyte did not actually distinguish between lə and L̥. ṅahəriAnan· ṅahə:riAnan· həriAnan ṅahə:riyanan· ⌈kena, saṁgar kena saṁgar The punctuation mark after the word kena is superfluous because the word kena for, because is a conjunction. mibuhayakən· na mibuhayakə:na mibuhayakə:nna mibuhayakə:n·na karatuyan ka ratu pun· This part is not clear due to the fourth aksara being very faint, but when Aditia Gunawan inspected the plate he did not see any panyuku, and observed that the character has three vertical strokes.

This is the decree of Sri Baduga Maharaja, the king of kings in Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance on Mount Samaya in order that there may be no one who burdens it by the taxes of territory palulurahan and by the taxes of land palələmahan. May no one burden it: in the east the limit is Ciupih; in the west the limit is Ciləbu; in the south the limit is the highway. May no one burden it by dasa, by calagara, tribute upəti, and levies on fallow rice-field land paṅgərəs rəma. May no one ask them such taxes for that is the shrine of me, the king, who am the one to cherish the kingship, who firmly practice the divine ordinance.

paluluraḥhan ku paL̥L̥maḥhan· ◇ It is interesting to note that the respective base words here, lurah and ləmah, are also used elsewhere in this group of inscriptions (Keba3.1v2 lurah kavikvan, Keba4.2 ləmah devasasana). In OJ, the circumfix pa- -an is used to form several terms connected with tax, although never with reduplication, e.g. paramasan, parəgəpan, paməḍihan.

paṅgəR̥s· rəma ◇ We hypothesize that the base word gərəs is equivalent to garis and gores in Malay and geret in MdS. Hardjadibrata (2) defines the latter as notch, indentation, stripe, scratch; stroke, flourish (of a character); ngageret make a notch on/over st, notch st. It is important to notice that Hardjadibrata also records the meaning delimit st. with a stripe, indicate/mark the limit of st. The term rəma in MdS means ‘left (and overgrown again with underbrush and weeds) block of arable land (esp. a dry rice-field that hasn’t been planted for more than two years); fallow rice-field land’. We presume that paṅgəR̥s· R̥ma is a tax levied on fallow dry rice-fields, possibly calculated with references to the area of rəma. Cf. the OJ term carik huma which literally has a similar meaning, attested in the Adulengen plates (945 Śaka) and Padlegan I stela (1038 Śaka). See OJED, s.v. Pleyte relates the term gərəs with roris to inspect, look over; in this case, the paṅgəR̥s· R̥ma would be an inspector of abandoned rice-fields. Cf also Siksa Kandaṅ Karəsian 9 quoted in our comment to dasa calagara in Keba1.1v3.

ṅavakan ◇ Cf. Svavar Cinta 23r emet imət rajə‹n› ləkən, pakagəiṅ na ditapa, ṅavakan saṅ hyaṅ darma be attentive, meticulous, keen, persevering, be conscient in practicing asceticism, in practising the holy dharma.

karatuyan ◇ We assume that this is a variant spelling of karatuan. Cf the nearly identical structure seen in Keba1.2v2: mibuhayakən· na kacaritaAn· to cherish the code of conduct applied to the hermits, while in the present context, it is the king who cherishes the kingship.

The inscription was read first by Holle (564), and then by Pleyte (197). Boechari (E.42-E.45106) provided a new reading although without any translation. The most recent reading is the one by Hasan Djafar (12-15), now with Indonesian translation. The new reading offered here was made by Aditia Gunawan based on autopsy on May 23rd, 2013. No reliable visual documentation is available.

564 197 E.42-E.45106 12-15 1867538 1870874, 80-81