Kawali I (a)

Editors: Aditia Gunawan, Arlo Griffiths.

Identifier: DHARMA_INSIDENKKawali_1a.

Hand description:

Language: Old Sundanese.

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

Version: 2024-12-16 10:10 (20bd983), last modified 2024-07-20 13:58 (f510d28).

Edition

Logical
Physical
Full

⟨1⟩ <spider> nihan· tapak· va⟨2⟩lar nu syi muliA tapa I⟨3⟩ña paR̥bu raja vas·tu ⟨4⟩ ma(ṅ)aḍəg· ḍi kuta kava⟨5⟩li nu mahayu na kaḍatuAn· ⟨6⟩ suravisesa nu marigi sa⟨7⟩kulili⟨ṁ⟩ ḍayəḥ nu najur sakala⟨8⟩ḍesa Aya ma nu pa⟨n⟩ḍəri pake na ⟨9⟩ gave raḥhayu pakən· həbəl· ja⟨10⟩ya ḍi na buAna

Apparatus

⟨1⟩ tapak· va⟨2⟩lar N HD TSN ⬦ tapa kata F; tapa kava⟨2⟩li H P; tapa⟨k⟩ kavali RK.

⟨2⟩ nu syi muliA tapa H ⬦ nusya muṅi atapa F; nu saṁ hyaṁ muliA tapa P; nu siya muliA tapa N RK; nu siya muliA tapa⟨k⟩ HD TSN. — ⟨2⟩ I⟨3⟩ña N HD TSN RK ⬦ bha⟨3⟩gya F H P.

⟨4⟩ ma(ṅ)aḍəg· • The shape of ṅa is unusual. Cf. the more careful execution of this aksara in Kawali II, line 2 ṅə.

⟨6⟩ sa⟨7⟩kulili⟨ṁ⟩ H N ⬦ sakulili F; sakuliliṁ HD TSN RK • It may be doubted that any panyecek was written here.

⟨8⟩ pa⟨n⟩ḍəri ⬦ padəri F; pandə:ri H N HD TSN RK.

⟨9⟩ həbəl ⬦ həbəṅ F; hə:bə:l H N HD TSN RK.

Translation by Aditia Gunawan and Arlo Griffiths

These are the footprints (tapak valar) of the one of praiseworthy asceticism. He, his majesty king Wastu, ruling in the city Kawali, is the one who beautifies the palace Surawisésa; who dug a moat around the city, who planted crops in villages. If there is one in the future, he must be observant of (pake) good works, so that success in the world will be long-lasting.

Translation into Indonesian by Titi Surti Nastiti 1996

Inilah tanda bekas beliau yang mulia Prabu Raja Wastu ⟨yang⟩ berkuasa di kota Kawali yang memperindah keraton Surawisesa yang membuat parit ⟨di⟩ sekeliling ibukota, yang memakmurkan seluruh desa.

Semoga ada penerus raja yang melaksanakan berbuat kebajikan agar lama jaya di dunia.

Commentary

(1) tapak· valar ◇ The word walar-walar is attested in Rigg (1862, p. 526) “foot-mark, track (of man, animal, etc.) on the ground”. We suppose that tapak valar is a kind of redundant compound, of the type tapak lacak (MdS & MdJ), asal mula, cantik jelita (Malay), etc. Here it probably helps to express plurality.

(2) nu syi muliA tapa ◇ We do not understand precisely why Noorduyn & Teeuw 2006 (Glossary, s.v.) indicate that the expression nu siya has the meaning “venerable, reverend”. Surely, its juxtaposition with a third word can yield honorific sense, as in the present context and in Carita Purnavijaya 247 nu siya mahapandita “the reverend great teacher”, but in all contexts it can be analyzed equivalent to Malay ia yang. Further examples are Sri Ajñana 927 nu sia laksana bela “the one who carried out the sacrifice”, Sri Ajñana 502 nu sia ṅukus ñamida “those who burn incense and firewood”. It can also be used to form epithets, as we see in Bujaṅga Manik 1181 Nu Siya Laraṅ (litt.: the one who is forbidden) and in the designation used in Carita Parahyaṅan for the last king of Pakuan Pajajaran, viz. Nu Siya Mulya (litt.: the one who is praiseworthy, cf. Malay yang mulia). The latter is very similar to nu siya mulia in our inscription. But here it is followed by the word tapa, so we interpret it as “the one of praiseworthy asceticism”, an epithet for King Wastu.

(7–8) sakalaḍesa ◇ The word sakala, of Sanskrit origin, means “all” here as it does in Sanskrit and in OJ when it is the first member of a compound (Zoetmulder and Robson 1982, s.v. sakala 2). It is surprising that in the Old Sundanese corpus, this word is only attested with this meaning in this inscription. In manuscripts, we always find sagala in the meaning “all”, while sakala usually refers to the “manifest world”, as the opposite of niskala, as it does in Old Javanese (Zoetmulder and Robson 1982, s.v. sakala 1)

Bibliography

The inscription was initially read by Friederich (1855, pp. 149–174), then by Holle (1867, pp. 464–470, Pleyte (1911, pp. 167–169), Noorduyn (1976), Hasan Djafar (1991, p. 6) and most recently by Titi Surti Nastiti (1996, pp. 1–13). Noorduyn’s report made a significant contribution with critical new readings, but it is unfortunately not widely available. Titi Surti Nastiti’s study includes an Indonesian translation. The text is re-edited and translated into English here by Aditia Gunawan & Arlo Griffiths from various photos. In our apparatus, variant readings are cited from Friederich, Holle, Pleyte, Noorduyn, Titi Surti Nastiti, and Richadiana Kartakusuma’s editions.

Primary

[F] Friederich, Rudolf Hermann Theodor. 1855. “Ontcijfering der inscriptiën te Kawali, residentie Cheribon.” TBG 3, pp. 149–182. Pages 149–174.

[H] Holle, Karel Frederik. 1867. “Vlugtig berigt omtrent eenige lontar-handschriften, afkomstig uit de Soenda-landen, door Raden Saleh aan het Bataviaasch Genootschap van K. en W. ten geschenke gegeven, met toepassing op de inscriptiën van Kwali.” TBG 16, pp. 450–470. Pages 464–470.

[P] Pleyte, Cornelis Marinus. 1911. “Het jaartal op den Batoe-toelis nabij Buitenzorg: eene bijdrage tot de kennis van het oude Soenda.” TBG 53, pp. 155–220. Pages 167–169.

[N] Noorduyn, Jacobus. 1976. “Preliminary report on archaeological research conducted in West Java and East Java in June, July and August 1976.” Leiden.

[HD] Hasan Djafar. 1991. “Prasasti-prasasti dari masa kerajaan-kerajaan Sunda.” Bogor. Pages 5–8.

[TSN] Titi Surti Nastiti. 1996. “Prasasti Kawali.” Jurnal Penelitian Balai Arkeologi Bandung 4, pp. 19–37. Pages 21–22.

[RK] Richadiana Kartakusuma. 2005. “Situs Kawali: ajaran Sunda dalam tradisi megalitik?” In: Islam dalam Kesenian Sunda dan kajian lainnya mengenai Budaya Sunda. Seri Sundalana 4. Bandung: Pusat Studi Sunda, pp. 42–54. Page 49.

Secondary

Raffles, Thomas Stamford. 1817. The history of Java. 1st ed. 2 vols. London: Printed for Black, Parbury and Allen, booksellers to the Hon. East-India Company, Leadenhall Street; and John Murray, Albemarle Street. Page 58.

Olivier, J. 1836–1838. Tafereelen en merkwaardigheden uit Oost-Indië. Amsterdam: Beijerinck. [URL]. Pages 190–191.

NBG 1864. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel II — 1864. Batavia: Lange & Co., 1865. Volume 2, pages 186, 255.

NBG 1866. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel IV — 1866. Batavia: Lange & Co., 1867. Volume 4, page 118.

Pleyte, Cornelis Marinus. 1913. “De Patapaän Adjar soeka rĕsi, anders gezegd de kluizenarij op den Goenoeng Padang: tweede bijdrage tot de kennis van het oude Soenda.” TBG 55, pp. 281–428. Page 295.

de Casparis, Johannes Gijsbertus. 1975. Indonesian palaeography: A history of writing in Indonesia from the beginnings to c. A.D. 1500. Handbuch der Orientalistik 3.4.1. Leiden: Brill. Pages 54–56.

Dirman Surachmat. 1986. “Kota Kawali: Kajian toponim.” In: Pertemuan Ilmiah Arkeologi IV, Cipanas, 3-9 Maret 1986. Vol. 2b: Aspek Sosial-Budaya. Jakarta: Departemen Pendidikan dan Kebudayaan, Pusat Penelitian Arkeologi Nasional, pp. 103–112.

Nandang Rusnandar. 1999. “Prasasti Kawali VI.” Kawit (Bulletin Kebudayaan Jawa Barat) 52, pp. 85–95. [URL].

Machi Suhadi. 1999. Prasasti-prasasti Kawali dari Ciamis, Jawa Barat. Jakarta: Proyek Pengembangan Media Kebudayaan, Direktorat Jenderal Kebudayaan, Departemen Pendidikan dan Kebudayaan.

Djadja Sukardja S. 2002. Astana Gede Kawali. 2nd edition. Ciamis: private publication.

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<p>These are the footprints <supplied reason="explanation"><foreign>tapak valar</foreign></supplied> of the one of praiseworthy asceticism. He, his majesty king Wastu, ruling in the city Kawali, is the one who beautifies the palace Surawisésa; who dug a moat around the city, who planted crops in villages. If there is one in the future, he must be observant of <supplied reason="explanation">pake</supplied> good works, so that success in the world will be long-lasting.</p>

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<p>Inilah tanda bekas beliau yang mulia Prabu Raja Wastu <supplied reason="subaudible">yang</supplied> berkuasa di kota Kawali yang memperindah keraton Surawisesa yang membuat parit <supplied reason="subaudible">di</supplied> sekeliling ibukota, yang memakmurkan seluruh desa.</p>

<p>Semoga ada penerus raja yang melaksanakan berbuat kebajikan agar lama jaya di dunia.</p>

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<p n="1"><foreign>tapak· valar</foreign> ◇ The word walar-walar is attested in Rigg (<bibl rend="omitname"><ptr target="bib:Rigg1862_01"/><citedRange unit="page">526</citedRange></bibl>) <q>foot-mark, track (of man, animal, etc.) on the ground</q>. We suppose that tapak valar is a kind of redundant compound, of the type <foreign>tapak lacak</foreign> (MdS & MdJ), <foreign>asal mula</foreign>, <foreign>cantik jelita</foreign> (Malay), etc. Here it probably helps to express plurality.</p>

<p n="2"><foreign>nu syi muliA tapa</foreign> ◇ We do not understand precisely why Noorduyn & Teeuw 2006 (Glossary, s.v.) indicate that the expression <foreign>nu siya</foreign> has the meaning <q>venerable, reverend</q>. Surely, its juxtaposition with a third word can yield honorific sense, as in the present context and in <title>Carita Purnavijaya</title> 247 <foreign>nu siya mahapandita</foreign> <q>the reverend great teacher</q>, but in all contexts it can be analyzed equivalent to Malay <foreign>ia yang</foreign>. Further examples are <title>Sri Ajñana</title> 927 <foreign>nu sia laksana bela</foreign> <q>the one who carried out the sacrifice</q>, <title>Sri Ajñana</title> 502 <foreign>nu sia ṅukus ñamida</foreign> <q>those who burn incense and firewood</q>. It can also be used to form epithets, as we see in <title>Bujaṅga Manik</title> 1181 <foreign>Nu Siya Laraṅ</foreign> (litt.: the one who is forbidden) and in the designation used in <title>Carita Parahyaṅan</title> for the last king of Pakuan Pajajaran, viz. Nu Siya Mulya (litt.: the one who is praiseworthy, cf. Malay yang mulia). The latter is very similar to <foreign>nu siya mulia</foreign> in our inscription. But here it is followed by the word <foreign>tapa</foreign>, so we interpret it as <q>the one of praiseworthy asceticism</q>, an epithet for King Wastu.</p>

<p n="7-8"><foreign>sakalaḍesa</foreign> ◇ The word <foreign>sakala</foreign>, of Sanskrit origin, means <q>all</q> here as it does in Sanskrit and in OJ when it is the first member of a compound (<bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>sakala</foreign> 2</citedRange></bibl>). It is surprising that in the Old Sundanese corpus, this word is only attested with this meaning in this inscription. In manuscripts, we always find <foreign>sagala</foreign> in the meaning <q>all</q>, while sakala usually refers to the <q>manifest world</q>, as the opposite of <foreign>niskala</foreign>, as it does in Old Javanese (<bibl><ptr target="bib:Zoetmulder1982_01"/><citedRange unit="entry"><foreign>sakala</foreign> 1</citedRange></bibl>)</p>

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<p>The inscription was initially read by Friederich (<bibl rend="omitname"><ptr target="bib:Friederich1855_01"/><citedRange unit="page">149-174</citedRange></bibl>), then by Holle (<bibl rend="omitname"><ptr target="bib:Holle1867_01"/><citedRange unit="page">464-470</citedRange></bibl>, Pleyte (<bibl rend="omitname"><ptr target="bib:Pleyte1911_01"/><citedRange unit="page">167-169</citedRange></bibl>), Noorduyn (<bibl rend="omitname"><ptr target="bib:Noorduyn1976_01"/></bibl>), Hasan Djafar (<bibl rend="omitname"><ptr target="bib:HasanDjafar1991_01"/><citedRange unit="page">6</citedRange></bibl>) and most recently by Titi Surti Nastiti (<bibl rend="omitname"><ptr target="bib:TitiSurtiNastiti1996_01"/><citedRange unit="page">1-13</citedRange></bibl>). Noorduyn's report made a significant contribution with critical new readings, but it is unfortunately not widely available. Titi Surti Nastiti's study includes an Indonesian translation. The text is re-edited and translated into English here by Aditia Gunawan & Arlo Griffiths from various photos. In our apparatus, variant readings are cited from Friederich, Holle, Pleyte, Noorduyn, Titi Surti Nastiti, and Richadiana Kartakusuma's editions.</p>

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