Charter of Sanga (13th c. CE) EpiDoc encoding Arlo Griffiths Eko Bastiawan intellectual authorship of edition Arlo Griffiths DHARMA Malang DHARMA_INSIDENKSanga

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Copyright (c) 2019-2025 by Arlo Griffiths

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The lettering is characteristic of the Singasari period.

The inscription hardly seems to know the long vowels ū and ī, most expected spellings ū and ī figuring as u and i.

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.

 further revisions Updating toward the encoding template v03 second revision of the initial encoding based on Arlo's corrections revised of initial encoding based on Arlo's corrections revision of initial encoding; encoded translation initial encoding of the inscription

van· kalagyan·, midər aṅetan· Anuju Iṁ bugəl·, midər aṅidul· kulvan iṁ bugəl·, Asiḍaktan· vatəs· lavan· bugəl·, midər aṅetan· kidul iṁ bugəl· Asiḍaktan· vatəs· lavan· bugəl·, Aṅetan aṅalor aniku lalavā Asiḍaktan· vatəs· lavan· paḍaṁ, Amgat· lvaḥ, Aṅetan aṅalor amgat· lvaḥ Ikaṁ L̥maḥ saṅa, Aṅetan amgat· lvaḥ Iṁ pagajutan·, maṅidul asiḍaktan· § l asiḍaktan· lavan· kabalan·, midər āṅidul asiḍaktan· vatəs· lavan· lipuṁ, maṅetan iṁ lvaḥ guṅguṁ Asiḍaktan· vatəs· lavan· limbeyyan·, midər aṅidul asiḍaktan· lavan· lipuṁ,

muvaḥ Ana ta dr̥vya saṁ hyaṁ dharmma Unusan· galaḥ sakeṁ ḍampə§lan·, muvah ana ta haṅsa saṁ hyaṁ dharmma sĭma riṁ saṅa, thāni Iṁ həmbək·, matahil·‚ sū 5, Amuṅgul·, muvaḥ kinavnaṅakn ikaṁ sĭma riṁ saṅa, panugraha śrī jaṅgala, tan· kāknana deni vinava saṁ prabhu, tan· parabyapara, saprakaranya kabeḥ riṁ daṅu, vulu-vulu paravulu, makădiṁ miśra paramiśra, paṅuraṁ, pakudur·, vadihati, Aniga, pamaṇikan·, manimpiki, malandaṁ, lca, limus· galuḥ, ramanaṁ, viniṁle, kataṅgaran·, sukun·, Alu varak·, racəməṁ, juru jalir·, juru juḍi, juru huñjəman·, juru təgəl·, juru kuruṁ, həL̥bəL̥b·, kutak·, kukap·, sinagriyagiha, taṅkil·, salyut·, Avur·, Avə:, tpuṁ kavuṁ, suṁsuṁ paṅhuraṁ, sikpan·, tirvan·, maṅhuri, taṅhiran·, ludan·, tutan·, Alaṅan·, pakuda, pahāliman·, papuyuḥ, padavut paṁpaṁ, pakikis·, pavlit·, donan·, vuran·, sapaniskarani hulun āji kabeḥ, tan tāma ri saṁ hyaṁ sĭma riṁ saṅa,

mu§vaḥ Ikaṁ vvaṅ i jro, cabol·, vuṅkuk·, bule, vol·, pujut·, kəmir·, boṇḍan·, tan tāma ri saṁ hyaṁ sĭma riṁ saṅa, muvaḥ kavnaṅaknani sama sanak· ri saṅa, kevvanāni rare, vnaṅ amaguta pajə:ṁ piṅhe, Acuriṅa kinaṁsyan·, Aṅuṅkuṅa rahina vṅi, Agilaṁ-gilaṅămpyal· gaḍiṁ, Ajnu kanāaka drarva, Apras avataṁ, prasidayugapras siddhayuga, prias aṅgi, pras buntər·, santi, kukuvaka, Aṅaṅgva vali, nagapuspa, navagraha, palaṅka gaḍiṁ, tuvuḥ vatu, hurip anak·, tutuṇñjuṁ, kəmbaṅ ipə:ṁ, tuṅgak i varyyaṁ , salvirni vali, vnaṅ aṁgaḍiṁ-gaḍiṁṅaaṅgaṇḍiṅ-gaṇḍiṅa rare, Anuntuna celeṁ Atalya cavət·, Atəkəna valira, Amikula paluṅan inuL̥san· banantən·, Aguntiṅe ru hur bale, sakevvaniṁ rare, tan anānuvanddha, samaṅkana varānugraha śrī jaṅgala, ri sama sānak· riṁ saṅa, sĭma svatantrādəg· riṅgit·,

muvaḥ kveḥni para samya pinakasākṣī, satagan· javū, Iṁ kbaṁṅ avu juru samya gagak amuṅ ari, sinuṅan· pasək-pasək·, mā 1, vḍihan· sahle, Iṁ lāmoṅan· juru samya, kuda rimoṁ, sinuṅan· pasək-pa§

van· The last character on the preceding plate must have been la or la, to make lavan· or lāvan·. asiḍaktan·§l asiḍaktan· It seems that the scribe hesitated around the transition from line 3 to 4, needlessly repeating the sequence lasiḍaktan· after the line-filler sign at the end of l. 3 Avə: Correct Avī? tutuṇñjuṁ Cf. tutuñjuṅin Sarvadharma 5v4 and Kakurugan 4v5–6. i pə:ṁ Cf. OJED s.vv. ipəṅ, ipuṅ, pə̄ṅ and puṅ (695-696, 697, 1342, 1445). Under pə̄ṅ, an instance from Waringin Pitu 13r6 is interpreted as kəmbaṅ iṅ pə̄ṅ. This can be supported by Kancana 5v2, where we find kəmbaṅ iṁ puṁ. See also Kambang Putih back, line 18: kambaṅ i puṅ. From the Singasari period, the Sarvadharma inscription (5v4 kəmbaṅ i pə:ṁ) was used in OJED as the sole occurrence justifying its entry ipəṅ. The Majapahit-period occurrences clearly suggest that kəmbaṅ i pəṅ and not kəmbaṅ ipəṅ was intended. pasək-pa§ The first characters of the following plate must have contained sək, to make pasək-pasək.

with the kalagyan. It turns eastward heading for Bugəl; turns southwestward at Bugəl, adjoining the boundary with Bugəl; turns southeastward at Bugəl, adjoining the boundary with Bugəl; goes northeastward making a sharp turn adjoining the boundary with Paḍaṅ, cutting through the river.

The tract of Saṅa cuts through the river northeastward; eastward it cuts through the river at Pagajutan; southward it adjoins with Kabalān. It turns southward adjoining the boundary with Lipuṅ, eastward at the Guṅguṅ river, adjoining the boundary with Limbeyyan. It turns southward adjoining with Lipuṅ.

Moreover, the holy foundation has as possessions extractions by lance from thievery ḍampəlan, i.e., ḍampulan. Moreover, the holy foundation of the sīma at Saṅa has dependencies aṅśa: the villages Həmbək, yielding 5 suvarṇa of tribute tahil, and Amuṅgul.

Moreover the sīma at Saṅa, as grant of the ruler of Jaṅgala,Cf. Deśavarṇana 68.1: nāhan tattvanikaṅ kamal vidita deniṅ sampradāya sthiti, ṅūnī śāka yugādrinanda paṅadəg śrī jaṅgaleṅ jīvana, mvaṅ śrī pañjalunātha riṅ daha təvəkniṅ yāvabhūmy āpalih, śrī airlaṅga sirāṅdani ry asihirān pānak ri saṅ rva prabhu. And so this is the tale of the tamarind-tree, known through a reliable tradition: Formerly, in Śāka ‘ages-mountains-Nanda’ (974, i.e. in 1052 CE), the reign of the ruler of Jaṅgala in Jīvana and the ruler of Pañjalu in Daha, was the time when the land of Java was divided into two – King Airlaṅga brought it about out of love as he had the two kings as children. See 66. has been given the privilege of not being under authority of the servants vinava of the king. None of all the former ones may interfere with it: Vulus and minor Vulus, such as Miśras and minor Miśras, the Paṅuraṅ, the Pakudur, the Vadihati, the Aniga, the Pamaṇikan, the Manimpiki, the Malandaṅ, the Ləca, the Limus Galuh, the Ramanaṅ, the Viniṅle, the Kataṅgaran, the Sukun, the Halu Varak, the Racəməṅ, the manager of harlots, the manager of gambling, the manager of Huñjəman, the manager of cock-fights ?, təgəl, the overseer of cock-cages, the Ǝləbləb, the Kutak, the Kukap, the Sinagiha, the Taṅkil, the Salyut, the Avir, the Avə̄, the Təpuṅ Kavuṅ, the Suṅsuṅ Paṅhuraṅ, the Sikəpan, the Tirvan, the Maṅhuri, the Taṅhiran, the Lūdan, the Tūtan, the Alaṅan, the horse-groom, the mahout, the quail-herd, the Padavut Paṅpaṅ, the Pakikis, the Pavəlit, the Donan, the Vuran, all types of sapariskaraniIt seems that sapariskarani or sapariṣkārani is sometimes used as synonym for saprakārani. royal servants. They do not set foot in the holy sīma at Saṅa.

Moreover the men inside i.e., the courtiers — the dwarves, the cripples, the albinos, the liliputs, the Pujut, the Kəmir, the Boṇḍan: they do not set foot in the holy sīma at Saṅa.

Moreover shall be given as privilege to all brethren at Saṅa: the raising of children; to be allowed to brandish a white parasol; to play the curiṅ accompanied by kaṅsi; to (have bells) tinkle by day and by night; to have ivory bamboo as bench; to use gold-boreh; to make offerings of (the type) vataṅ, siddhayuga, aṅgī, buntər, śānti, kukuvaka; to wear cloth: nāgapuṣpa or navagraha, ivory bench, tuvuh vatu, hurip anak, flower on the Pəṅ, tutuñjuṅ, stem of varyaṅ — all kinds of dress; to be allowed to play gəṇḍiṅ in childish manner; to lead pigs; to fasten a loincloth with a cord; to lean on a bow; to shoulder a trough while wearing banantən; to have the (children’s) hair cut above a pavilion;See Boechari 2012: 42. An alternative interpretation is to keep scissors — see translation of Sarvadharma. throughout the raising of children, they have no attachment.

Thus was the wish-granting of the ruler of Jaṅgala to all brethren at Saṅa, an independent sīma that is adəg riṅgit.

Moreover, all commoners serving as witnesses, from the whole conscription of Javū: at Kəbaṅ Avu, the head of commoners named Gagak Amuṅ Ari, was given as gifts: 1 māṣa, 1 sheet of cloth; at Lamoṅan, the head of commoners named Kuda Rimoṅ, was given as gifts:

Unpublished. Edited by Arlo Griffiths from autopsy and photographs.