Huludayeuh

Hasan Djafar 1994 indicated with ellipsis at the beginnings and ends of all lines except line 3 that an undetermined number of akṣaras has been lost there. This, we feel, is too imprecise. In fact it seems that a rather small number of akṣaras is lost, because we can read unintterrupted words at the transitions between lines 5–6, 7–8, 8–9 and 10–11. This means that not more than 1 akṣara is lost at the right ends of lines 1, 2, 3 and 6. It is not possible to estimate with precision the number of akṣaras that might have been lost at the openings of lines 1 and 2.

(4) masa sya ◇ The word masa has two functions in Old Sundanese. It can be a noun meaning “time”, as in The Sons of Rama and Ravana 758–759 ulah rea kasauran, hese lamun lain masa “do not waste too many words on it, it is difficult when it is not the proper time”. Its second function, which seems to be the one we are dealing with here, is as conjunction “when”, usually at the beginning of the clause. Cf. Pakeən Raga 24r4–v1 masa siya ti manusa, nu ma⟨ṅ⟩ku saṅ hyaṅ hayu, ma⟨ṅ⟩katkən saṅ hyaṅ ajñana “when he was in the form of a human, endowed with the holy weal, bringing with him the holy knowledge” and Carita Parahyaṅan 15b rahiyaṅtaṅ vərəh masa siya ti‹ṅ›gal anak sapilañcəkan “[It is] Rahiyangtang Wereh, when he had left all his children”.

(5–6) ṅahalimpukən ◇ The form ṅahalimpukən is derived from the base halimpu which is still used in MdS, meaning “melodious, sweet-sounding, harmonious (of the voice: not shrill or high-pitched)”. It seems that the meaning was broader in OS, not only connected with sound. Cf. Siksa Kandaṅ Karəsian 3: lamunna pahi kaopeksa saṅ hyaṅ vuku lima, na bvana boa halimpu “if all five segments had been noticed, the earth would be harmonious”; Kavih Paniṅkəs 848–849: hamo ñaho di pamali, moha di sabda nu halimpu “Ignorant about forbidden things, confused about harmonious sound”.

(7) ñuruḥ ◇ There is no verb nyuruh in MdS, but we find pañuruhan, a nominal derivation from the same base, in Siksa Kandaṅ Karəsian 6: jaga raṅ kəna pañuruhan, mulah mo raksa saṅ hyaṅ siksa kandaṅ karəsian, pakən uraṅ satya di pivaraṅan “If one has been given the order, one shall not fail to guard the holy precepts from the ascetic milieu, so that one is faithful doing the service”.

(7–8) suklajati ◇ Tutur Bvana 9v contains a dialogue between Kala and Darmajati. Kala asks: lamun aya viku haji putih suklajati, tərus ajñana, viku vruh tan paguru, viku bataṅ tan pamitra [...] “[I wonder] if there is a royal hermit Suklajati, whose knowledge is penetrating, a hermit who knows without being taught, a solitary hermit without companions?” Then Darmajati replies: oh aya anakiṅ, viku haji putih suklajati, ratu jadi maṅuyu “He exists, my child, the white royal hermit Suklajati, the king who became an ascetic”. Could there be a connection with the śuklabrahmacāri discussed in some Old Javanese treatises transmitted on Bali? Cf. Ślokāntara 1.5 śuklabrahmacāri ṅaranira, tan parabi saṅkan rare, tan mañju tan kumiṅ sira, adyapi təka riṅ vr̥ddha tuvi sira tan paṅucap arabi saṅka pisan “Śuklabrahmacārī is one who has not married since childhood. He is neither averse nor impotent. Even when he comes to old age, he does not marry. He does not talk to women even once” (ed. and trans. SharadaRani1957_01). If so, the disi suklajati would have been a celibate ritual practitioner.

(8) ṅarəbuhkən ◇ This must be connected with rubuh/roboh in Modern Sundanese, Old Javanese and Malay. Cf. also rəbah in Old Sundanese and Old Javanese.

(9) kayu si pr̥ndakaḥ ◇ The reading pr̥‹n›dakaḥ can be interpreted as equivalent to prandakah, since -r̥ is interchangeable with panyakra in the writing system of West Javanese manuscripts, especially on gebang (e.g., ciḍr̥ for cidra, Perpusnas L 642 fol. 8v1). The spelling paR̥bu for prabu in Kawa1a.3 shows the reverse phenomenon. The word prandakah can then be interpreted as equivalent to parandakah, i.e. a pa- derivation from the base randakah that means “spread out widely, branch off widely (of a tree, deer antlers)” in MdS.

(9) ṅalaAn ◇ On the relation between this word and Kala, who figures in line 11 of our inscription, cf. Sevaka Darma 18: madəman kalavisaya, ṅalaan kala murka, ṅaləbur dudu ti⟨m⟩buru “to extinguish the power of Kala, to remove the evil Kala, to dissolve fault and envy”.

(10) Udubasu ◇ Cf. Svavar Cinta 28v. In Old Javanese contexts, this figure is called Vudubasu. See Pārthayajña 40.8 as cited in OJED (1982, s.v. wudubasu): ndak ajar putuṅku ri katattvan iṅ kurukula, ya dumehnya durjana kalā manahnya yan ala, dadiniṅ surākala lavannikaṅ vudubasu “I will tell you, my grandchild, about the reality of Kuru race, the reason that they became malicious Kāla. When their minds are evil, they are becoming Surākala and Udubasu.”

(10) kala ◇ According to Hasan Djafar 1994, the text is not completely preserved and after the word kala, which he presumes means “time”, an expression of date would follow. Our analysis shows that Kala here means the evil god of that name, and inspection of the stone gives no reason to suspect loss of any text after it. Moreover, several occurrences in Old Sundanese and Old Javanese literature mention Udubasu and Kāla in the same context.