The value of the wet-ricefields that are a freehold at Kvak is 4 tampah, to serve for those who work in the temple at Laṇḍa. The Marhyaṅ may use 2 tampah with the income from subletting it lañjān-nya. His task shall be to cut the grass of the upper temple, and the fence, and he shall summon those who work the wet-rice fields in the freehold to make the tribute for fresh jaṅga pamahu-jaṅga as it is ever more neglected and the tribute for offerings pacaru as it is ever more neglected, and to make preparation for the equinox and for the offerings every change of the moon. The wet-rice field of the deity saṅ hyaṅ shall be 1 tampah, to serve for the tribute at the time of the equinox and the tribute for offerings every period of change of the moon. The income from subletting it shall be added to the sources of revenue bhukti of the teacher(s) at Laṇḍa. The wet-rice field of the deified ancestor saṅ devata in the funerary temple pacaṇḍyan at Kvak shall be 1 suku, to serve for offerings every new moon. The wet-rice fields of the descendants of the deified ancestor who rests at Kvak shall be 3 suku. Whoever returns to Kvak, his tasks shall be to sweep, to worship and to make preparations for the patula every new moon.
And the value of the wet-ricefields that are a freehold at Mulak is 2 tampah, 1 blah. Its purpose is:
- 1 tampah shall be the wet-rice field of the teacher(s) at Laṇḍa, along with the income from subletting it;
- 1 blah shall be the wet-rice field of those who do the deity's work and their tasks shall be to worship, to sweep in the interior of the temple;
- 1 tampah shall be the wet-rice field of those who have a shrine and who sweep at Laṇḍa.
On the word lañjān, not recorded in OJED, see the [Palepangan](DHARMA_INSIDENKPalepangan.xml) inscription, with our commentary on line 10.
The form dumavuttana must be understood as irrealis of d-um-avut-i. This -i form of base davut is not listed in OJED.
We are assuming that the sequences pamahu-jaṅgān and pacaruAn are pa-prefixed forms followed by the subordinating particle (as opposed to the suffix) an, and that pacaru is used here in a meaning not recorded in OJED, namely as a term designating some form of tribute derived with prefix pa-, analogously to the forms pabiśuva and patula that figure below. It is true that none of these forms are recorded with tribute-related meanings in OJED, but the dictionary records many similarly forms to which it tends to assign the meaning a certain tax
(e.g., pabibid, pasavuṅ, pavīja). The term pamahu-jaṅga, likewise unrecorded in OJED, seems to be another example. The base form must have been the otherwise unknown compound mahu jaṅga. OJED records mahu as a synonym of vahu just, only recently, freshly
and jaṅga as a part. kind of climber with fragrant flowers, prob. = gaḍuṅ
. Now if the equation jaṅga = gaḍuṅ may be relied upon, then it is surely relevant that we find the words gaḍuṅ and vahu combined, in that order, in several literary texts:
- Arjunavivāha 1.10c mvaṅ yan kelikanaṅ gaḍuṅ vahū mure mambə̄ gəluṅ kesisan
Or if the gaḍung newly opened, redolent of a maiden’s loosened tresses, should be despised
(ed. and transl. )
- Arjunavijaya 38.3 kalavan gaḍuṅ vahu mure vaṅinika katəke nareśvara
and the gaḍuṅ flowers spread abroad their sweet fragrance to the king
(ed. and transl. )
- Sutasoma 68.1b hana sira riṅ bukūr i təpiniṅ juraṅ liniput iṅ gaḍuṅ vahu mure
she was at a chapel at the edge of a ravine filled by blossoming gaduṅ-flowers
(ed. and transl. )
It is then probably relevant as well that both jaṅga and gaḍuṅ are associated in the
Sumanasāntaka with the fourth month (ed. and transl.
):
- 45.6c jaṅgāṅuṅsir kapat ramyanira vinulatan dlāha yadyan patəmva
Later at the wedding, people will see that he possesses the charm of a jangga-vine reaching out for the fourth month
- 182.3d śuddhāmr̥ta varahira hetuniṅ kadi gaḍuṅ lumuṅ anəmu kapat
His instruction is pure nectar, which is why it resembles the gaḍung vine reaching out to touch the fourth month
Although the reason for inversion of the order vis-à-vis
gaḍuṅ vahu is not plain to see, it seems certain enough that
mahu jaṅga must have meant
fresh jaṅga
, that the blossoming of this vine took place in the fourth month, and so that the tribute called
pamahu-jaṅga was payable during this time of the year.
The word kyan is not recorded in OJED. But it seems plausible to assume that it has the same meaning as kian in Malay. The meaning of mahala is also obscure, but may be in a bad state, neglected
. The expression kyan mahala may then be compared with a phrase in the [Rukam](DHARMA_INSIDENKRukam.xml) inscription, 1v3: buñcaṁ-hajyanya UmiviA Ikanaṁ kamulān· samaāhala ya sarabhāra Iriya riṁ samaāhala kabaiḥ, which we tentatively translate: His royal corvée shall be to guard the original foundations, which are all neglected: he is entrusted with them, with all of the neglected ones
. (A rather different interpretation of the words paracuan kyan mahala, but unsupported by detailed arguments and ignoring the parallel sentence which precedes, was given by 242189.)
The word patula is recorded as (Skt paṭula) a part. kind of plant (gourd), Trichosantes deuca (Wilk. s.v. pĕtola)
in OJED, but that cannot be the word we are dealing with here. Rather, we seem to have a derivation from tula in the sense of balance
, whether as synonym of patahil or (somehow) of parvaṇī.
The verb manamvaḥ-hyaṁṅa, occuring twice in this passage, is derived from a compound sambah hyaṅ (i.e. Malay sembahyang) which, surprisingly, is of very rare occurrence in OJ texts and is unrecorded in OJED.
The reading mapagar seems unacceptable, because it would have to mean with a fence
. We therefore propose the emendation masaṅgar.