Anjatan: Foundation Charter of the Amr̥tamaṅgala Monastery

Notes

1. 1. This term seems only to be found in two charters of the Airlangga period: Baru (Ab.23) and Gandhakuti (3r4).
2. 2. I adopt the interpretation of the term sukha-duḥkha itself, and of the meanings of the items in the following list, from work in progress by Timothy Lubin.
3. 3. The expressions mati tibā and mati katibā both occur in various periods.
4. 4. Although the spelling typically seems to be kaləbū in this context, the required meaning is that recorded in Zoetmulder and Robson 1982, s.v. ləbu.
5. 5. The word patiga is not attested epigraphically, and not evidently suitable in this context; the reading is a bit uncertain, but we see no better option.
6. 6. The term pakajaṅan is unattested but must be derived from kajaṅ.
7. 7. The word pahiḍanan is of uncertain derivation and the meaning is unknown; it might be possible to read pahiḍaran, and it it conceivable to emend pahiḍaṅan.
8. 8. See Wisseman Christie 1993, pp. 189–191.
9. 9. This seems to be the same word as the one that is read pja in Bimalasrama (9r1–2) tāmbra, gaṅśa, timaḥ, vuyaḥ, pja, gula, lave, pucaṁ, səR̥ḥ, kasumbha saprakāran⟨iṁ⟩ dval. We do not seem to be dealing with instances of Zoetmulder and Robson 1982, s.v. pada 4. Rather, we must be dealing here with the Old Javanese ancestor of Modern Javanese peda.
10. 10. The translation offered in Pusaka Aksara Yogyakarta is “terasi”. Sambal acan is a Banjarmasin specialty whose base is terasi. Presumably there is also a connection to Indonesian belacan (“a paste of prawns and fish fry”).
11. 11. It is extremely rare to find bantal or pabantalan quantitied by any other term than kalima. But the phrase vuṅkuḍu kasaṅa bantal in the Jeru-jeru charter of the time of Sindok (line A18) proves that other quantifiers could occur in such contexts.
12. 12. Although Zoetmulder and Robson 1982, s.v. carub only records the unsuitable meaning “to upset the proper order” for añarub, he records the meanings “mixed together, confused, disordered” for acarub. From this we infer that the term might have designated mixing of pigments. This idea also receives some support from contexts of use of (m)añarub in the Garaman charter (975 Śaka) and in three charters of early Majapahit (Balawi, Warunggahan, Tuhanyaru) as well as in the Pūrvādhigama.
13. 13. See Wisseman Christie 1993, p. 206.
14. 14. See Wisseman Christie 1993, p. 206: “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 něněring.”
15. 15. See Wisseman Christie 1993, pp. 207–208.
16. 16. The form mamuṅkuḍu is not found in any other source. I presume that the common expression manūla vuṅkudu is an explanation of the former. The interpretation offered by Wisseman Christie 1993, pp. 204–205 of manūla-vuṅkuḍu as a compound meaning “processor of indigo and wungkuḍu dyes” (blue and red) seems partly unreliable, as it is based on the ubsubstantiated claim that tula or nula means “indigo” in Old Javanese sources. I assume the base word here is śūla (in Sanskrit, “any sharp instrument”), and that the process of reducing the bark of the roots of the “mengkudu” tree to pulp could involve such a tool. Or is it possible to arrive at a convincing interpretation by deriving manūla from tūla “cotton”?
17. 17. Or can we read baṅśi/vāṅśī and translate “flute”?
18. 18. In the Garaman charter (3v8), we read in the parallel context mamulaṅ vlut, which Boechari 2012, p. 511 translated “catchers of eels”. (The same expression figures as maṅulaṅ vlut in the Balawi charter, 7v2.) Boechari’s translation seems adequate, although a specific technique of catching may have been intended. The meanings indicated in Zoetmulder and Robson 1982, s.v. pulaṅ I (“mixed with, becoming one, united in, full of, smeared with”) do not seem suitable. Under pulaṅ II, the dictionary refers to Balinese pulaṅ = tiba and cites the expression apulaṅ maṅgar “to cast anchor”. Wayan Jarrah Sastrawan informs that pulang is a common Balinese word meaning “to drop something on top of something else”. van der Tuuk et al. 1897–1912, vol. 4, p. 257 cites the Balinese phrase pulanginnya ban pencar meaning “he cast the net over it”, a standard way of catching fish.
19. 19. Neither kapahayvan nor the form pahayu that it implies are recorded in Zoetmulder and Robson 1982. See also 4r5.
20. 20. Similar passages are found in the Kusambyan charter (945 Śaka) and several other contemporary inscriptions, none of them concerned with a Buddhist institution. Nevertheless, the term sa-mananā “everything that is broken” would seem to be a calque on Sanskrit jīrṇa which is typically used in Buddhist context of the dilapidation of monasteries. See Zoetmulder and Robson 1982, s.v. nanā, citing Sārasamuccaya (388.3) jīrṇānanā sahananya. It is tempting to speculate that the use of the term sa-pariṣkāra, 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 (Edgerton 1953, s.v. pariṣkāra). But the specifically Buddhist sense of “a monk’s personal utensils” is hard to fit into the sentence, while the terms pariṣkāra and its equivalent paniṣkāra are not limited to Buddhist contexts in Old Javanese.
21. 21. Cf. van Stein Callenfels 1926, pp. 60–62, Koperplaten van de Pura Pamrajan Raja Purana te Klungkung (Bandjar Sangguhan), 994 Śaka, 2r2–3: kunaṅ yātan hana kapaṭa i prasāstinya.
22. 22. The use of the term thāni bala is otherwise found only in two inscriptions of the Singasari period (Sarvadharma and Air Asih).
23. 23. This expression, found in several Kediri and Majapahit-period inscriptions, is found once in an inscription of the Sindok period (Tija & Haru-Haru, date lost but closely similar to Cunggrang of 851 Śaka): 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·.
24. 24. The reading and word division are uncertain. Neither the word kalpi, tentatively accepted here, nor the words kalpita, kalpikāra and kalpiya from three of the alternative readings proposed in the apparatus, are attested in any Old Javanese source, while the only word kalpika recorded in Zoetmulder and Robson 1982 means “ring” and is not fitting here in that meaning. From parallel passages, we expect a term designating a kind of person. See Barsahan (r7–8) tka ri suka-duḥkhanikanaṁ rāma jātaka sama marāśraya Irikeṁ sīma I barsahan· and Sima Anglayang (4r7–4v1). We speculate that the meaning intended here is that of the specifically Buddhist term kalpikāra (Edgerton 1953, s.v. kalpikāra), equivalent to Pali kappiyakāra, namely “layman, who receives items on behalf of monks to make them acceptable” or “servant (of a monk or an ascetic)” (Hinueber+Pind1992-2010_01), and leave open the possibility that the specific term kalpikāra was intended, in which case it would have to be restored by emendation. Other possibilities include the readings kalpika and kalpiya, also Buddhist technical terms, the first of which normally designates suitable or proper monk’s paraphernalia or suitable places for preparing monk’s food (Edgerton 1953, s.vv. kalpika, kalpikaśālā), while the second designates anything that is formally allowable to a monk (Edgerton 1953, s.v. kalpiya, see also Hinueber+Pind1992-2010_01). Both terms could conceivably have designated in this context categories of people suitable for monks’ frequentation. Least plausible among the alternative seems to be the reading kalpita, which exists in Sanskrit but never in any meaning that appears suitable in the present context.
25. 25. The indications pratidina “every day” and aṅkən manis “every Manis” seem contradictory, but presumably one is to read them together to get the meaning “every Manis day (of the 5-day week)”.
26. 26. Similar expressions are found with some frequency in the Airlangga corpus. See e.g. Kusambyan (c26–28) saṅ anāgata vineḥ madaṇḍər· ṅuniveḥ Ikanaṁ vineḥ ma(k)urug·.
27. 27. The term tattvabhūta was so far attested epigraphically only in an inscription of late Majapahit, the Waringin Pitu charter (7v2), in a similar type of sentence: maṅkana pva tatvabhūta saṁ hyaṁ dharmma riṁ rājasakusumapura.
28. 28. A similar expression is found in the Bimalasrama charter (1.6): pratiṣṭhāna bhaṭāra ratnātrayā prativimba.