Kawali VI intellectual authorship of edition Aditia Gunawan European Research Council (ERC), grant agreement no 809994 DHARMA Paris DHARMA_INSIDENKKawali_6.xml CC BY-SA 4.0 2019-2026 as per external metadata

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ø Ini pəR̥tiṁ gal· nu Atis· ti rasa

Aya ma nu ṅəsi ḍayəḥ Ivə Ulaḥ bvatvaḥ bisi kvakvaro

pəR̥tiṁgal· pəR̥tiṁgal· bvatvaḥ botoḥ kvakvaro kokoro

This is the relic of those who are of stable emotions atisti rasa. If one resides here, one should not gamble: it will lead to suffering.

pəR̥ti‹ṁ›gal ◇ The prefix pərə-, prə or pra is not commonly used in OS. So far we have encountered prəbakti devotion, worship and prətapa ascetic. All instances are nouns, whether designating agents (prətapa) or actions (prəbakti). It must be noted that the base tiṅgal in OS (as in MdS and MdJ) never seems to have the meaning to reside, to live (in a place) familiar from Malay, but rather means to be left behind. We have the impression that prətiṅgal here has a meaning similar to MdS titinggal relic, inheritance and to that expressed by tapak-valar in Kawa1a. Compare how in Malay the expression jejak has the same meaning as peninggalan.

Atis·ti ◇ Cf. Sasana Mahaguru 32: nu ka‹ṅ›ken joṅ ta ma, na gəiṅ atisti pasanta what is comparable to a seaboat is the stable and peaceful mind. It is not clear whom nu Atis·ti rasa refers to, whether it is the same as nu sia mulia tapa in Kawa1a, i.e., King Wastu, another former king (or kings), or the hermit (or hermits). In our opinion, the first and second are the most plausible interpretations. However, the third interpretation need not be incompatible with the other two as kings themselves may be ascetics. Cf. Carita Parahyaṅan 11a, 39a, 24b, passages which narrate how several kings became ascetics (ṅarajarəsi).

ivə ◇ A variant of iyə this, here, MdS ieu. Cf. Carita Parahyaṅan 12r ivə keh pamalaan ai‹ṅ›, təhər bava ku kita kədə-kədə! this is my punishment, so you take him with force.

This inscription was accidentally discovered on 3 October 1995 by Sopar, the caretaker of the site (19). A decipherment of the text was published for the first time by Titi Surti Nastiti () and reproduced in Titi Surti Nastiti & Hasan Djafar (), while Richadiana Kartakusuma () offered a slightly different reading.

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