Foundation of a Dam Called Śilāmaṇi-kuṇḍala (1272 Śaka)

Editors: Arlo Griffiths, Marine Schoettel.

Identifier: DHARMA_INSIDENKSilamanikundala.

Hand description:

Languages: Old Javanese, Sanskrit.

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

Version: 2025-01-13 08:09 (ac9645f), last modified 2024-10-23 13:11 (668ae57).

⟨1⟩ || svast[i] śaka-va[r]ṣăt[ĭ]ta, 1272, mă[r]gaś[i]ra-māsa, tithi pañcadaś(i), śukla-pakṣ(ā), ⟨2⟩ ma, va, Ă⟨ṁ⟩, vāra, pahaṁ,

Irikā divaśanika sampu⟨r⟩(ṇna)nikana(ṁ) ravuhan· śilăma(ṇ)i⟨3⟩-(ku)ṇḍala de rakryan· dəmuṁ, saṁ matiṁbun· raṅgaḥ ¿supva?⟨sapu⟩, makamaṅgal(ā) ra kakiṅ amūrvva⟨4⟩bumi, maparivāra raṅgah avar-avar·, (muva)⟨ḥ⟩ saṅ apañji pupon·

ma⟨ṁ⟩(ka)na saṅ(ā)jñā ⟨5⟩ păduka ba(ṭāre) matahun· śrĭ baṭāra vijayarājasănantavikramottuṅga⟨6⟩deva, jagadḍitahetu, magavaya sukani para sāmya sakahavat· luraḥ ⟨7⟩ vetan i daha, ma{ma}ṅka(n)ābilāsa pāduka baṭāre matahun a(ma)⟨8⟩ṅun kĭ(r)ttyanurāgātmaka kas¿a?⟨u⟩kaniṁ rāt·, raṅga sapu karo viku pakṣa sampŭrṇna⟨9⟩ni ravuhan· || sidḍir astu ||

(A)mānuṣa kadarśanĭyanikanaṁ yaśa ra⟨10⟩vuhan atǐtadurgga mahaL̥p·, tlas maparipŭrṇna de rasika raṅ⟨g⟩a sapu tu⟨11⟩hu vidagḍa tiṅkahiṅ ula(ḥ), ndatan· sah aṅaran· pupon rasika pa⟨12⟩ñji pinuji-puji să¿v?⟨dh⟩u śakti guṇavăn· vnaṁ gumavaya, I saṁ prabu tama⟨13⟩n· paL̥-paL̥h inutusnira narapati ||

yaśātiśaya śobitāhaL̥⟨14⟩p a¿susaṁ?⟨suṁ pa⟩ramasukanikaṁ janāsiṅ umulat·, si⟨ra⟩ ra(kv)a tika(ṁ) rakṣa ni⟨15⟩tya pamul(i)ḥ kali maravuhan ardḍaparṇna mapagəḥ ||

mavāṣ rakṣa⟨16⟩ti śevadharmma ri ⟨⟨nară⟩⟩ḍipa haṅu-haṁṅun (d)e panon· saṅ ¿u?⟨a⟩hulun· ⟨17⟩ ndatan (p)avkasan·, huvus makaṅaran· kəta śilămaṇi-kuṇḍala pra⟨18⟩kăśita

Apparatus

⟨2⟩ Ă ⬦ Ā SC. — ⟨2⟩ pahaṁ ⬦ pahāṁ SC. — ⟨2⟩ divaśanika sampu⟨r⟩(ṇna)nikana(ṁ) ⬦ divaśa (ni) kasampurnnanikanaṅ SC. — ⟨2⟩ śilăma(ṇ)i⟨3⟩-(ku)ṇḍala ⬦ śilamat i kuśmala SC • Here and in line 17, the correct reading is quite clearly with ṇ and ṇḍ instead of t and śm.

⟨3⟩ matiṁbun· ⬦ martabun· SC. — ⟨3⟩ raṅgaḥ ¿supva?⟨sapu⟩ ⬦ raṅga sapu SC • The correction to sapu seems to be imposed by the reoccurrence of the same person in lines 8 and 10. Whether the spelling of the first element as raṅgaḥ or raṅga is preferable is to determine. — ⟨3⟩ ra kakiṅ amūrvva⟨4⟩bumi ⬦ rakaki ṅamurvva bumi SC.

⟨4⟩ (muva)⟨ḥ⟩ ⬦ (ju/mu)[1*] SC. — ⟨4⟩ saṅ(ā)jñā ⬦ saṅ ājña SC • Whatever the precise spelling, the word intended here is Zoetmulder and Robson 1982, p. 1677 sañjñā (saṅjñā, sajñā, saṅajñā) (Skt. saṁjñā) “name, appellation, title”.

⟨7⟩ ma{ma}ṅka(n)ābilāsa ⬦ ¿ma?⟨sa⟩maṅkana bilāsa SC.

⟨8⟩ kas¿a?⟨u⟩kaniṁ rāt· ⬦ kas¿a?⟨u⟩kanirāt· SC. — ⟨8⟩ sampŭrṇna ⬦ sampurnna SC.

⟨9⟩ (A)mānuṣa kadarśanĭyanikanaṁ SC • The A is objectively very unclear, but there is little doubt that it must be read because of the meaning expected in the context and the existence of a literary parallel, in kakavin Kr̥ṣṇāyana 27.2a amānuṣa kadarśaniyanira karaṇanikaṅ umulat paḍāṅucap.

⟨10⟩ maparipŭrṇna ⬦ maparipurnna SC.

⟨11⟩ sah aṅaran ⬦ sah aṅāran SC • It is not clear why van Stein Callenfels felt the need to emend to aṅāran (following Poerbatjaraka), while he correctly read sa haṅaran.

⟨12⟩ să¿v?⟨dh⟩u ⬦ sadhu SC • We do not find here the dh shape that is clearly engraved in line 16 (śevadharmma).

⟨14⟩ a¿susaṁ?⟨suṁ pa⟩ramasukanikaṁ SC • This passage is difficult. I accept the emendation that van Stein Callenfels also made following following a suggestion from Poerbatjaraka. — ⟨14⟩ ¿si⟨ra⟩ ra(kv)a?⟨sira rakva⟩ SC • I concur with the correction proposed by van Stein Callenfels.

⟨15⟩ ardḍaparṇna ⬦ ardḍapaL̥ SC. — ⟨15⟩ mavāṣ rakṣa⟨16⟩ti ⬦ mavipraksati SC.

⟨16⟩ ⟨⟨nară⟩⟩ḍipa • The interlinear insertion is marked by a kākapāda. — ⟨16⟩ haṅu-haṁṅun (d)e ⬦ haṅuhaṅune SC. — ⟨16⟩ saṅ ¿uhulun?⟨ahulun⟩ SC • Or emend saṅhulun?

⟨17⟩ makaṅaran ⬦ makaṅāran SC. — ⟨17⟩ śilămaṇi-kuṇḍala ⬦ śilamat i kuśmala SC.

Translation by Arlo Griffiths

(1–2) Hail! Elapsed Śaka year 1272, month of Mārgaśira, fifteenth tithi of the waxing fortnight, Mavulu (of the 6-day cycle), Vagai (of the 5-day cycle), Tuesday, [the vuku being] Pahaṅ (i.e., 14 December 1350 CE).¹

(2–4) That was the time of the completion of the dam (called) Śilāmaṇikuṇḍala (“ear-pendant with stones for jewels”) by the Lord of Dəmuṅ, saṅ Matiṅbun, Raṅgah Sapu, with the blessing of (makamaṅgala) the old man of Amūrvabhūmi,² having as attendants the Raṅgah Avar-avar and the one with the byname Pupon.³

(4–9) Such was the designation of His Majesty the Lord of Matahun, Śrī Bhaṭāra Vijayarājasānantavikramottuṅgadeva, the cause of welfare of the world, (namely) that he would bring about the happiness of the sāmya coming under the territory of the chiefs to the east of Daha. Such was the desire of His Majesty the Lord of Matahun, whose nature is to have affection for [the Godess] Fame, who causes the happiness of the world, “[namely that] Raṅgah Sapu with the priests should be bent on the completion of the dam. May it be accomplished!”

(9–13) Superhuman was the beauty of this pious work [in the form of] a dam of an extremely rare fittingness. It had been perfected thanks to said Raṅgah Sapu. Truly skilful was his manner of acting. But no less (ndatan sah) was the aforementioned one named Pupon as byname, praised as good, strong, virtuous and able to act on behalf of the king, unfailing when tasked by the king.

(13–15) The work was supremely splendid and fitting, yielding the highest pleasure of whichever person saw it, […] (sirakṣati karakṣa) a permanent means of restoring the dammed river Ardhaparṇa to its constancy.

(15–18) Clearly they observe (? rakṣati) the duty of service to the ruler. The condition of his Majesty’s (or: my, saṅhulun) eyes is eager without end. It was widely known by the name Śilamamaṇi-kuṇḍala.

Commentary

Damais (Damais 1955, p. 83, n. 1), commented: “On notera l’orthographe très javanisée de ce document.” One aspect of such javanised spelling is the absence of distinction between ḍ and ḍh in pasangan position, all cases here transliterated as ḍ (e.g., sidḍir). The text is, moreover, carelessly engraved with a number of evident errors that require correction and a surprising inconsistency of shapes of certain akṣaras, e.g., that of ṇ in guṇavan l. 12 compared to sampurṇna in l. 8. There is also a recurrent problem of interpretation, whether a given akṣara comprises a tarung or whether the vertical stroke in question forms part of the consonant sign itself.

Bibliography

First edited by van Stein Callenfels (1919), with translation into Dutch. The Indonesian translation by M. Yamin (1962) was based on the Dutch scholar’s edition. This new digital edition by Arlo Griffiths from an estampage and an orthophoto.

Primary

[SC] van Stein Callenfels, Pieter Vincent. 1919. “De inscriptie van Kandangan.” TBG 58, pp. 337–347.

Secondary

Knebel, J. 1910. “Beschrijving van de Hindoe-oudheden in de afdeeling Kediri (Residentie Kediri) 1908.” ROC (Bijlage 44), pp. 233–302. Page 243, item 35.

ROD 1915. Rapporten van den Oudheidkundigen Dienst in Nederlandsch-Indië 1915: Inventaris der Hindoe-oudheden op den grondslag van Dr. R. D. M. Verbeek's Oudheden van Java samengesteld op het Oudheidkundig Bureau — Tweede deel. Edited by Frederik David Kan Bosch. Weltevreden; 's Gravenhage: Albrecht; Nijhoff, 1918. Page 281, item 1911.

OV 1916. Oudheidkundige Dienst in Nederlandsch-Indië: Oudheidkundig Verslag 1916. Weltevreden; 's Hage: Albrecht & Co.; Nijhoff, 1916. Page 47.

NBG 1917. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel LV — 1917. Batavia; 's-Gravenhage: Kolff & Co.; Nijhoff, 1917–1918. Pages 4, 56–57.

Damais, Louis-Charles. 1952. “Études d’épigraphie indonésienne, III: Liste des principales inscriptions datées de l’Indonesie.” BEFEO 46 (1), pp. 1–105. DOI: 10.3406/befeo.1952.5158. [URL]. Pages 76–77, item A.186.

Damais, Louis-Charles. 1955. “Études d’épigraphie indonésienne, IV: Discussion de la date des inscriptions.” BEFEO 47, pp. 7–290. DOI: 10.3406/befeo.1955.5406. [URL]. Pages 82–83, item A.186.

Muhammad Yamin. 1962. Tatanegara Madjapahit jaitu risalah sapta parwa berisi 7 parwa hasil penelitian ketatanegaraan Indonésia tentang dasar dan bentuk negara Nusantara bernama Madjapahit, 1293-1525. Parwa II. Djakarta: Prapantja. Pages 73–75, item XII.

Nakada, Kōzō. 1982. An inventory of the dated inscriptions in Java. Memoirs of the Research Department of the Toyo Bunko 40. Tokyo: Toyo Bunko. Pages 120–121, items I-217.

Machi Suhadi and Richadiana Kartakusuma. 1996. Laporan penelitian epigrafi di wilayah Provinsi Jawa Timur. Berita penelitian arkeologi 47. Jakarta: Proyek Penelitian Arkeologi Jakarta, Pusat Penelitian Arkeologi Nasional, Departemen Pendidikan dan Kebudayaan. Pages 38–39, 57.

Eade, J. C. and Lars Gislén. 2000. Early Javanese inscriptions: A new dating method. Handbuch der Orientalistik. 3. Abt., Südostasien 10. Leiden: Brill. Pages 106–107.

Notes

1. The text states Mārgaśira but the HIC diagram shows Pauṣa. This is due to intercalation, as explained by Eade and Gislén 2000.
2. The title Amūrvabhūmi is almost exclusively associated with Ken Angrok, based on the Pararaton. It never seems to be applied to any other monarch. However, it is hard to believe that Angrok’s grandchildren could still be alive in 1350 CE, so it seems that kaki is used in the more general sense of “venerable, elder”.
3. Or is it possible that Pupon was the byname of Raṅgah Avar-Avar, so that Raṅgah Sapu had only one attendant? The fact that the text does not mention Raṅgah Avar-Avar again which it does mention Raṅgah Sapu and Pupon again in lines 10–11 may suggest this.

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</app>

<lem source="bib:SteinCallenfels1919_01"><unclear>A</unclear>mānuṣa kadarśanĭyanikanaṁ</lem>

<note>The <foreign>A</foreign> is objectively very unclear, but there is little doubt that it must be read because of the meaning expected in the context and the existence of a literary parallel, in <title>kakavin Kr̥ṣṇāyana</title> 27.2a <foreign>amānuṣa kadarśaniyanira karaṇanikaṅ umulat paḍāṅucap</foreign>.</note>

</app>

<!-- <app loc="10">

<lem>atītadurggamahaL̥p·</lem>

<rdg source="bib:SteinCallenfels1919_01">atita durgga mahaləp·</rdg>

</app>-->

<lem>maparipŭrṇna</lem>

<rdg source="bib:SteinCallenfels1919_01">maparipurnna</rdg>

</app>

<lem>sah aṅaran</lem>

<rdg source="bib:SteinCallenfels1919_01">sah aṅāran</rdg>

<note>It is not clear why van Stein Callenfels felt the need to emend to <foreign>aṅāran</foreign> (following Poerbatjaraka), while he correctly read <hi rend="italic">sa haṅaran</hi>.</note>

</app>

<rdg source="bib:SteinCallenfels1919_01">sadhu</rdg>

<note>We do not find here the <foreign>dh</foreign> shape that is clearly engraved in line 16 (<foreign>śevadharmma</foreign>).</note>

</app>

<lem source="bib:SteinCallenfels1919_01">a<choice><sic>susaṁ</sic><corr>suṁ pa</corr></choice>ramasukanikaṁ</lem>

<note>This passage is difficult. I accept the emendation that van Stein Callenfels also made following following a suggestion from Poerbatjaraka.<!--

The reconstruction does not convince us. Other possibilities would be

to emend <foreign>asusaṅgrāma</foreign> (see OJED 1665), <foreign>asusaṅkrama</foreign> or <foreign>asusambrahma</foreign> (OJED 1636.5).--></note>

</app>

<lem source="bib:SteinCallenfels1919_01"><choice><sic>si<supplied reason="omitted">ra</supplied> ra<unclear>kv</unclear>a</sic><corr>sira rakva</corr></choice></lem>

<note>I concur with the correction proposed by van Stein Callenfels.</note>

</app>

<lem>ardḍaparṇna</lem>

<rdg source="bib:SteinCallenfels1919_01">ardḍapaL̥</rdg>

</app>

<lem>mavāṣ rakṣa<lb n="16" break="no"/>ti</lem>

<rdg source="bib:SteinCallenfels1919_01">mavipraksati</rdg>

</app>

<note>The interlinear insertion is marked by a <foreign>kākapāda</foreign>.</note>

</app>

<lem>haṅu-haṁṅun <unclear>d</unclear>e</lem>

<rdg source="bib:SteinCallenfels1919_01">haṅuhaṅune</rdg>

</app>

<lem source="bib:SteinCallenfels1919_01">saṅ <choice><sic>uhulun</sic><corr>ahulun</corr></choice></lem>

<note>Or emend <foreign>saṅhulun</foreign>?</note>

</app>

<lem>makaṅaran</lem>

<rdg source="bib:SteinCallenfels1919_01">makaṅāran</rdg>

</app>

<lem>śilămaṇi-kuṇḍala</lem>

<rdg source="bib:SteinCallenfels1919_01">śilamat i kuśmala</rdg>

</app>

</listApp>

</div>

<p n="1-2">Hail! Elapsed Śaka year 1272, month of Mārgaśira, fifteenth <foreign>tithi</foreign> of the waxing fortnight, Mavulu (of the 6-day cycle), Vagai (of the 5-day cycle), Tuesday, <supplied reason="subaudible">the <foreign>vuku</foreign> being</supplied> Pahaṅ <supplied reason="explanation">i.e., 14 December 1350 CE</supplied>.<note>The text states Mārgaśira but the HIC diagram shows Pauṣa. This is due to intercalation, as explained by <bibl><ptr target="bib:Eade+Gislen2000_01"/></bibl>.</note></p>

<p n="2-4">That was the time of the completion of the dam <supplied reason="explanation">called</supplied> Śilāmaṇikuṇḍala <supplied reason="explanation"><q>ear-pendant with stones for jewels</q></supplied> by the Lord of Dəmuṅ, <foreign>saṅ</foreign> Matiṅbun, Raṅgah Sapu, with the blessing of <supplied reason="explanation"><foreign>makamaṅgala</foreign></supplied> the old man of Amūrvabhūmi,<note>The title Amūrvabhūmi is almost exclusively associated with Ken Angrok, based on the <title>Pararaton</title>. It never seems to be applied to any other monarch. However, it is hard to believe that Angrok's grandchildren could still be alive in 1350 CE, so it seems that <foreign>kaki</foreign> is used in the more general sense of <q>venerable, elder</q>.</note> having as attendants the Raṅgah Avar-avar and the one with the byname Pupon.<note>Or is it possible that Pupon was the byname of Raṅgah Avar-Avar, so that Raṅgah Sapu had only one attendant? The fact that the text does not mention Raṅgah Avar-Avar again which it does mention Raṅgah Sapu and Pupon again in lines 10–11 may suggest this.</note></p>

<p n="4-9">Such was the designation of His Majesty the Lord of Matahun, Śrī Bhaṭāra Vijayarājasānantavikramottuṅgadeva, the cause of welfare of the world, <supplied reason="explanation">namely</supplied> that he would bring about the happiness of the <foreign>sāmya</foreign> coming under the territory of the chiefs to the east of Daha. Such was the desire of His Majesty the Lord of Matahun, whose nature is to have affection for <supplied reason="subaudible">the Godess</supplied> Fame, who causes the happiness of the world, <q><supplied reason="subaudible">namely that</supplied> Raṅgah Sapu with the priests should be bent on the completion of the dam. May it be accomplished!</q></p>

<p n="9-13">Superhuman was the beauty of this pious work <supplied reason="subaudible">in the form of</supplied> a dam of an extremely rare fittingness. It had been perfected thanks to said Raṅgah Sapu. Truly skilful was his manner of acting. But no less <supplied reason="explanation"><foreign>ndatan sah</foreign></supplied> was the aforementioned one named Pupon as byname, praised as good, strong, virtuous and able to act on behalf of the king, unfailing when tasked by the king.</p>

<p n="13-15">The work was supremely splendid and fitting, yielding the highest pleasure of whichever person saw it, <gap reason="lost"/> <supplied reason="explanation"><foreign>sirakṣati karakṣa</foreign></supplied> a permanent means of restoring the dammed river Ardhaparṇa to its constancy.</p>

<p n="15-18">Clearly they observe <supplied reason="explanation">? <foreign>rakṣati</foreign></supplied> the duty of service to the ruler.

The condition of his Majesty's <supplied reason="explanation">or: my, <foreign>saṅhulun</foreign></supplied> eyes is eager without end.

It was widely known by the name Śilamamaṇi-kuṇḍala.</p>

</div>

<p>Damais (<bibl><ptr target="bib:Damais1955_01"/><citedRange unit="page">83</citedRange><citedRange unit="note">1</citedRange></bibl>), commented: <q>On notera

l'orthographe très javanisée de ce document.</q> One aspect of such javanised spelling is the absence of distinction between <foreign>ḍ</foreign> and <foreign>ḍh</foreign> in <foreign>pasangan</foreign> position, all cases here transliterated as <foreign>ḍ</foreign> (e.g., <foreign>sidḍir</foreign>). The text is, moreover, carelessly engraved with a number of evident errors that require correction and a surprising inconsistency of shapes of certain <foreign>akṣara</foreign>s, e.g., that of <foreign>ṇ</foreign> in <foreign>guṇavan</foreign> l. 12 compared to <foreign>sampurṇna</foreign> in l. 8. There is also a recurrent problem of interpretation, whether a given <foreign>akṣara</foreign> comprises a <foreign>tarung</foreign> or whether the vertical stroke in question forms part of the consonant sign itself.</p>

</div>

<p>First edited by van Stein Callenfels (<bibl rend="omitname"><ptr target="bib:SteinCallenfels1919_01"/></bibl>), with translation into Dutch. The Indonesian translation by M. Yamin (<bibl rend="omitname"><ptr target="bib:MuhammadYamin1962_02"/></bibl>) was based on the Dutch scholar's edition. This new digital edition by Arlo Griffiths from an estampage and an orthophoto.</p>

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>