N. 159. Riverstone from Kedukan Bukit (604 Śaka)

Author of digital edition: Arlo Griffiths (argr).

Language: Old Malay (omy) [Kawi (kawi)].

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

Identifier: DHARMA_INSIDENK00159.

File path: xml/DHARMA_INSIDENK00159.xml.

Version: 2026-06-21 04:41 (aa3a613), last modified 2026-06-18 09:06 (be1f61e).

Edition

⟨1⟩ * svasti śrī śaka-varṣātīta 604 Ekādaśī śu-
⟨2⟩ kla-pakṣa vulan· vaiśākha ḍa punta hiyaṁ nāyik di
⟨3⟩ sāmvau maṅalap siddhayātra di saptamī śukla-pakṣa
⟨4⟩ vulan· jyeṣṭha ḍa punta hiyaṁ marlapas· dari mināṅa
⟨5⟩ tāmvan· mamāva yaṁ vala duA lakṣa daṅan· ko[śa]
⟨6⟩ duA ratus· cāra di sāmvau daṅan· jālan· sarivu
⟨7⟩ tlu rātus· sapuluḥ duA vañakña dātaṁ di ma[**]
⟨8⟩ sukhacitta di pañcamī śukla-pakṣa vula[n· Āṣāḍha]
⟨9⟩ laghu mudita dātaṁ marvuAt· vanuA [Ini ....]
⟨10⟩ śrīvijaya jaya siddhayātra subhikṣa n[ityakāla]

Apparatus

⟨7⟩ kośa P B ⬦ ko[1*] C • With indication that the śa is supplied, Boechari adopts the reading kośa from Poerbatajaraka, though the latter does not indicate any such thing. The indication given by Boechari (1986) is followed here tentatively, though in an earlier publication he seemed to admit that less of the word is actually preserved: “The filling up of the gap with kośa has been suggested ⟨by⟩ Poerbatjaraka (1952). We can still see a taliŋ on the stone” (Boechari 1979, p. 35, n. 11) — ⟨7⟩ sapuluḥ B ⬦ sapulu C P. — ⟨7⟩ ma[2×] ⬦ mata jap· C; mata yap· P; m[u]kha [1×]p[.] B • Krom (1938, pp. 25–26, with plate) proposed to read malay[u]. Subsequent scholars have expressed douts about Krom’s proposal (de Casparis 1956, p. 13, n. 68) or even proposed specific alternative readings. Boechari, for instance, commented: “We have to withdraw our reading of mukha upaṅ, proposed at the first SPAFA Workshop on Archaeological and Environmental Studies on Śrīvijaya held in Jakarta (Boechari, 1981). The round dot which we can see on the photograph of part of a paper print published by Dr. N.J. Krom is not found on the stone. On a paper print at our disposal we can see that this round dot is much smaller than the anuswāras in this inscription. And we cannot yet decide what akṣara is written before the remnants of the pa. The reading of mukha, however, is to be maintained” (1986, pp. 49–50, n. 11). To our mind Krom’s proposal cannot yet be definitively rejected.

⟨10⟩ śrīvijaya jaya siddhayātra B ⬦ śrīvijaya siddhayātra C • The omission of jaya was first pointed out by Poerbatjaraka.

Bibliography

Text by Arlo Griffiths (March 2010, June 2024) based on the edition by C. Cœdès (1930), verified on the basis of photos of the same EFEO (uninked) estampage used by Cœdès, and photos of an inked and uninked set of estampages kept in Leiden.

Primary

[C] Cœdès, George. 1930. “Les inscriptions malaises de Çrīvijaya.” BEFEO 30 (1-2), pp. 29–80. DOI: 10.3406/befeo.1930.3169. [URL]. Item I, pages 33–37.

[P] Poerbatjaraka. 1952. Riwajat Indonesia, djilid I. Djakarta: Jajasan Pembangunan. Pages 33–34.

[B] Boechari. 1986. “New Investigations on the Kedukan Bukit Inscription.” In: Untuk bapak guru: persembahan para murid untuk memperingati usia genap 80 tahun Prof. Dr. A.J. Bernet Kempers. Jakarta: Proyek Penelitian Purbakala, Departemen Pendidikan dan Kebudayaan, pp. 33–56. Pages 33–37.

Secondary

Krom, Nicolaas Johannes. 1938. “De heiligdommen van Palembang.” MKAW 1 (7), pp. 397–423.

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<lb n="1"/><g type="symbol">*</g> svasti śrī śaka-varṣātīta 604 Ekādaśī śu<lb n="2" break="no"/>kla-pakṣa vulan· vaiśākha ḍa punta hiyaṁ nāyik di

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<lb n="8"/>sukhacitta di pañcamī śukla-pakṣa vula[n· Āṣāḍha]

<lb n="9"/>laghu mudita dātaṁ marvuAt· vanuA [Ini ....]

<lb n="10"/>śrīvijaya jaya siddhayātra subhikṣa n[ityakāla]

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<note>With indication that the <foreign>śa</foreign> is supplied, Boechari adopts the reading <foreign>kośa</foreign> from Poerbatajaraka, though the latter does not indicate any such thing. The indication given by Boechari (<bibl rend="omitname"><ptr target="bib:Boechari1986_01"/></bibl>) is followed here tentatively, though in an earlier publication he seemed to admit that less of the word is actually preserved: <quote>The filling up of the gap with <foreign>kośa</foreign> has been suggested <supplied reason="omitted">by</supplied> Poerbatjaraka (1952). We can still see a <foreign>taliŋ</foreign> on the stone</quote> (<bibl><ptr target="bib:Boechari1979_01"/><citedRange unit="page">35</citedRange><citedRange unit="note">11</citedRange></bibl>)</note>

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<note>Krom (<bibl rend="omitname"><ptr target="bib:Krom1938_01"/><citedRange unit="page">25-26</citedRange></bibl>, with plate) proposed to read <foreign>malay<supplied reason="lost">u</supplied></foreign>. Subsequent scholars have expressed douts about Krom's proposal (<bibl><ptr target="bib:Casparis1956_01"/><citedRange unit="page">13</citedRange><citedRange unit="note">68</citedRange></bibl>) or even proposed specific alternative readings. Boechari, for instance, commented: <quote>We have to withdraw our reading of <foreign>mukha upaṅ</foreign>, proposed at the first SPAFA Workshop on Archaeological and Environmental Studies on Śrīvijaya held in Jakarta (Boechari, 1981). The round dot which we can see on the photograph of part of a paper print published by Dr. N.J. Krom is not found on the stone. On a paper print at our disposal we can see that this round dot is much smaller than the <foreign>anuswāra</foreign>s in this inscription. And we cannot yet decide what <foreign>akṣara</foreign> is written before the remnants of the <foreign>pa</foreign>. The reading of <foreign>mukha</foreign>, however, is to be maintained</quote> (<bibl rend="omitname"><ptr target="bib:Boechari1986_01"/><citedRange unit="page">49-50</citedRange><citedRange unit="note">11</citedRange></bibl>). To our mind Krom's proposal cannot yet be definitively rejected.</note>

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Notes

2. ḍa punta: CHECK does Coedes read dapunta everywhere?

2. It seems highly doubtful to me that there ever was the word di, read by Cœdès etc., at the end of this line.

7. On the reading of the end of this line, see ... Krom (1938: 421–422) who proposes malayu. See the subsequent comments of Boechari. But see also De Casparis 1982: 5.

9. Only vanuA is visible, and the lacuna starts immediately thereafter, so that theoretically the Cœdès/Boechari reading vanuĀ might still be possible.

10. -jaya jaya: see BEFEO 1930 correction XXXX. See also De Casparis 1982: 3.

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