Charter of Sanga (13th c. CE)

Editors: Arlo Griffiths, Eko Bastiawan.

Identifier: DHARMA_INSIDENKSanga.

Hand description:

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.

Language: Old Javanese.

Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).

Version: (f372fa8), last modified (155c943).

Edition

⟨Page 1r⟩⟨1r1⟩van· kalagyan·, midər aṅetan· Anuju Iṁ bugəl·, midər aṅidul· kulvan iṁ bugəl·, Asiḍaktan· vatəs· lavan· bugəl·, midər a⟨1r2⟩ṅetan· kidul iṁ bugəl· Asiḍaktan· vatəs· lavan· bugəl·, Aṅetan aṅalor aniku lalavā Asiḍaktan· vatəs· lavan· ⟨1r3⟩ paḍaṁ, Amgat· lvaḥ, Aṅetan aṅalor amgat· lvaḥ Ika(ṁ) L̥maḥ saṅa, Aṅetan amgat· lvaḥ Iṁ pagajutan·, maṅidul asiḍaktan· ⌇ ⟨1r4⟩ {l asiḍaktan·} lavan· kabalan·, midər āṅidul asiḍaktan· vatəs· lavan· lipuṁ, maṅetan iṁ lvaḥ guṅguṁ Asiḍaktan· vatəs· ⟨1r5⟩ lavan· limbeyyan·, midər aṅidul asiḍaktan· lavan· lipuṁ,

muvaḥ Ana ta dr̥vya saṁ hyaṁ dharmma Unusan· galaḥ sakeṁ ḍampə⌇⟨Page 1v⟩⟨1v1⟩lan·, muvah ana (ta ha)ṅsa saṁ hyaṁ dharmma sĭma riṁ saṅa, thāni Iṁ həmbək·, matahil·‚ sū 5, Amuṅgul·, muvaḥ kinavnaṅakn ikaṁ sĭma riṁ sa⟨1v2⟩ṅa, panugraha śrī jaṅgala, tan· kāknana deni vinava saṁ prabhu, tan· parabyapara, saprakaranya kabe(ḥ) riṁ daṅu, vulu⟨1v3⟩-vulu paravulu, makădiṁ miśra paramiśra, paṅuraṁ, pakudur·, vadihati, Aniga, pamaṇikan·, manimpiki, malandaṁ, lca, li⟨1v4⟩mus· galuḥ, ramanaṁ, viniṁle, kataṅgaran·, sukun·, Alu varak·, racəməṁ, juru jalir·, juru juḍi, juru huñjəman·, juru ⟨1v5⟩ təgəl·, juru kuruṁ, həL̥bəL̥b·, kutak·, kukap·, sina¡griya!⟨giha⟩, taṅkil·, salyut·, Avur·, Avə:, tp(u)ṁ kavuṁ, ⟨Page 2r⟩ ⟨2r1⟩ suṁsuṁ paṅhuraṁ, sikpan·, tirvan·, maṅhuri, taṅhiran·, (l)udan·, tutan·, Alaṅan·, pakuda, pahāliman·, papuyuḥ, pada⟨2r2⟩vut paṁpaṁ, pakikis·, pavlit·, donan·, vuran·, sapaniskarani hulu(n āji ka)beḥ, tan tāma ri saṁ hyaṁ sĭma riṁ saṅa,

mu⌇⟨2r3⟩vaḥ Ikaṁ vvaṅ i jro, cabol·, vuṅkuk·, bule, vol·, pujut·, kəmir·, boṇḍan·, tan tāma ri saṁ hyaṁ sĭma ri(ṁ) sa⟨2r4⟩ṅa, muvaḥ kavnaṅaknani sama sanak· ri saṅa, kevvanāni rare, vnaṅ amaguta pajə:ṁ piṅhe, Acuriṅa kinaṁsyan·, Aṅuṅ(ku)ṅa ra⟨2r5⟩hina vṅi, Agilaṁ-gilaṅămpyal· gaḍiṁ, Ajnu kan¡ā!⟨a⟩ka dra{r}va, Apras avataṁ, ¡prasidayuga!⟨pras siddhayuga⟩, pr⟦i⟧⟨⟨a⟩⟩s aṅgi, pras buntər·, santi, (k)uku(va)⟨Page 2v⟩⟨2v1⟩ka, Aṅaṅgva vali, nagapuspa, navagraha, palaṅka gaḍiṁ, tuvuḥ vatu, hurip anak·, tutu¡ṇ!⟨ñ⟩juṁ, kəmbaṅ ipə:ṁ, tuṅgak i varyya[ṁ] ⟨2v2⟩ , salvirni vali, vnaṅ ¡aṁgaḍi(ṁ)-gaḍiṁṅa!⟨aṅgaṇḍiṅ-gaṇḍiṅa⟩ rare, Anuntuna celeṁ Atalya cavət·, Atəkəna valira, Amikula paluṅan inuL̥⟨2v3⟩san· banantən·, Aguntiṅe ⟨ru⟩ hur bale, sakevvaniṁ rare, tan anānuvan¡d!⟨dh⟩a, samaṅkana varānugraha śrī jaṅgala, ri sama sānak· ⟨2v4⟩ riṁ saṅa, sĭma svatantrādəg· riṅgit·,

muvaḥ kveḥni para samya pinakasākṣī, satagan· javū, Iṁ kbaṁṅ avu juru samya gagak a⟨2v5⟩(m)uṅ ari, sinuṅan· pasək-pasək·, mā 1, vḍihan· sahle, Iṁ lāmoṅan· juru samya, kuda rimoṁ, sinuṅan· pasək-pa⌇

Apparatus

⟨1r1⟩⟨Page 1r⟩⟨1r1⟩van· • The last character on the preceding plate must have been la or la, to make lavan· or lāvan·.

⟨1r3-1r4⟩ 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

⟨1v5⟩ Avə: • Correct Avī?

⟨2v1⟩ tutu¡ṇ!⟨ñ⟩juṁ • Cf. tutuñjuṅin Sarvadharma 5v4 and Kakurugan 4v5–6. — ⟨2v1⟩ i pə:ṁ • Cf. OJED s.vv. ipəṅ, ipuṅ, pə̄ṅ and puṅ (Zoetmulder 1982, pp. 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.

⟨2v4⟩ pasək-pa⌇ • The first characters of the following plate must have contained sək, to make pasək-pasək.

Translation by Arlo Griffiths

(1r1–1r3) […] 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.

(1r3–1r5) 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.

(1r5–1v1) 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.

(1v1–2r2) Moreover the sīma at Saṅa, as grant of the ruler of Jaṅgala,1 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 (sapariskarani)2 royal servants. They do not set foot in the holy sīma at Saṅa.

(2r2–2r4) 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.

(2r4–2v3) 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;3 throughout the raising of children, they have no attachment.

(2v3–2v4) Thus was the wish-granting of the ruler of Jaṅgala to all brethren at Saṅa, an independent sīma that is adəg riṅgit.

(2v4–2v5) 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: …

Bibliography

Unpublished. Edited by Arlo Griffiths from autopsy and photographs.

Notes

  1. 1. 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 Titi Surti Nastiti et al. [2023] 2022, p. 66.
  2. 2. It seems that sapariskarani or sapariṣkārani is sometimes used as synonym for saprakārani.
  3. 3. See Boechari 2012: 42. An alternative interpretation is “to keep scissors” — see translation of Sarvadharma.