Kebantenan 4

Editors: Aditia Gunawan, Arlo Griffiths.

Identifier: DHARMA_INSIDENKKebantenan_4.

Language: Old Sundanese.

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

Version: 2024-10-30 00:40 (b42d535), last modified 2024-07-20 13:58 (f510d28).

Edition

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⟨Page 1r⟩

⟨1r1⟩ // <tennisball> // pun· Ini pitəkət· sri baḍuga maharaja ratu haji ḍi pakvan· sri saṁ ratu ⌈⟨1r2⟩ḍevata,

nu ḍipitəkətan· ma na L̥maḥ ḍevasasana, ḍi gunuṁ samaya

sugan·n aya ⟨1r3⟩ nu ḍek· ṅahəriAnan· Iña, ku paluluraḥhan· ku paL̥L̥maḥhan· mulaḥ Aya ⟨1r4⟩ nu ṅahəriyanan· Iña, ti timur ha⟨ṁ⟩gat· ciUpiḥ ti barat· ha⟨ṁ⟩gat· ciləbu ⟨1r5⟩ ti kidul· ha⟨ṁ⟩gat· jalan· gəḍe pun·

mulaḥ Aya nu ṅahəriAnan· Iña ku ḍa⟨1r6⟩sa ku calagara Upəti paṁgəR̥s· R̥ma Ulaḥ Aya nu me⟨n⟩taAn· Iña ⌈⟨1r7⟩kena, saṁgar kami ratu nu puraḥ mibuhayakən· na karatu(ya)n· nu pagəḥ ṅavakan· ⟨1r8⟩ na ḍevasasana pun· <tennisball> <tennisball>

Apparatus

⟨1r2⟩ ma na ⬦ mana H P B HD • B & HD with a note: “[baca: nana]”. — ⟨1r2⟩ sugan·n aya HD ⬦ sugan aya H P; sugana B.

⟨1r3⟩ ṅahəriAnan· H P ⬦ ṅahə:riyanan· B HD.

⟨1r4⟩ ṅahəriyanan· ⬦ ṅahə:riAnan· H P; ṅahə:riyanan· B HD. — ⟨1r4⟩ ciləbu H P ⬦ ciL̥bu B HD • Here lə is formed by aksara l and pamepet. Note that Holle and Pleyte did not actually distinguish between lə and L̥.

⟨1r5⟩ ṅahəriAnan· ⬦ ṅahə:riAnan· H; həriAnan P; ṅahə:riyanan· B HD.

⟨1r6⟩ ⌈⟨1r7⟩kena, saṁgar ⬦ kena saṁgar H P B HD • The punctuation mark after the word kena is superfluous because the word kena “for, because” is a conjunction.

⟨1r7⟩ mibuhayakən· na ⬦ mibuhayakə:na H; mibuhayakə:nna P B; mibuhayakə:n·na HD. — ⟨1r7⟩ karatu(ya)n ⬦ ka ratu pun· H P B HD • This part is not clear due to the fourth aksara being very faint, but when Aditia Gunawan inspected the plate he did not see any panyuku, and observed that the character has three vertical strokes.

Translation by Aditia Gunawan and Arlo Griffiths

This is the decree of Sri Baduga Maharaja, the king of kings in Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance on Mount Samaya in order that there may be no one who burdens it by the taxes of territory (palulurahan) [and] by the taxes of land (palələmahan). May no one burden it: in the east the limit is Ciupih; in the west the limit is Ciləbu; in the south the limit is the highway. May no one burden it by dasa, by calagara, tribute (upəti), and levies on fallow rice-field land (paṅgərəs rəma). May no one ask them [such taxes] for that is the shrine of me, the king, who am the one to cherish the kingship, who firmly practice the divine ordinance.

Commentary

(1r3) paluluraḥhan ku paL̥L̥maḥhan· ◇ It is interesting to note that the respective base words here, lurah and ləmah, are also used elsewhere in this group of inscriptions (Keba3.1v2 lurah kavikvan, Keba4.2 ləmah devasasana). In OJ, the circumfix pa- -an is used to form several terms connected with tax, although never with reduplication, e.g. paramasan, parəgəpan, paməḍihan.

paṅgəR̥s· rəma ◇ We hypothesize that the base word gərəs is equivalent to garis and gores in Malay and geret in MdS. Hardjadibrata (20032) defines the latter as “notch, indentation, stripe, scratch; stroke, flourish (of a character); ngageret make a notch on/over st, notch st.” It is important to notice that Hardjadibrata also records the meaning “delimit st. with a stripe, indicate/mark the limit of st.” The term rəma in MdS means ‘left (and overgrown again with underbrush and weeds) block of arable land (esp. a dry rice-field that hasn’t been planted for more than two years); fallow rice-field land’. We presume that paṅgəR̥s· R̥ma is a tax levied on fallow dry rice-fields, possibly calculated with references to the area of rəma. Cf. the OJ term carik huma which literally has a similar meaning, attested in the Adulengen plates (945 Śaka) and Padlegan I stela (1038 Śaka). See OJED, s.v. Pleyte relates the term gərəs with roris “to inspect, look over”; in this case, the paṅgəR̥s· R̥ma would be an inspector of abandoned rice-fields. Cf also Siksa Kandaṅ Karəsian 9 quoted in our comment to dasa calagara in Keba1.1v3.

(7) ṅavakan ◇ Cf. Svavar Cinta 23r emet imət rajə‹n› ləkən, pakagəiṅ na ditapa, ṅavakan saṅ hyaṅ darma “be attentive, meticulous, keen, persevering, be conscient in practicing asceticism, in practising the holy dharma”.

(7) karatuyan ◇ We assume that this is a variant spelling of karatuan. Cf the nearly identical structure seen in Keba1.2v2: mibuhayakən· na kacaritaAn· “to cherish the code of conduct” applied to the hermits, while in the present context, it is the king who cherishes the kingship.

Bibliography

The inscription was read first by Holle (1867, p. 564), and then by Pleyte (Pleyte 1911, p. 197). Boechari (1985–1986, № E.42-E.45, p. 106) provided a new reading although without any translation. The most recent reading is the one by Hasan Djafar (1991, pp. 12–15), now with Indonesian translation. The new reading offered here was made by Aditia Gunawan based on autopsy on May 23rd, 2013. No reliable visual documentation is available.

Primary

[H] Holle, Karel Frederik. 1867. “Voorloopig bericht omtrent vijf koperen plaatjes, door Raden Saleh gevonden in een offerhuisje bij de kampong Kĕbantĕnan, onder Bĕkasih, p. m. 15 paal van Batavia.” TBG 16, pp. 559–567. Page 564.

[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. Page 197.

[B] Boechari. 1985–1986. Prasasti koleksi Museum Nasional, Jilid I. Jakarta: Proyek Pengembangan Museum Nasional, Departemen Pendidikan dan Kebudayaan. [URL]. Items E.42-E.45, page 106.

[HD] Hasan Djafar. 1991. “Prasasti-prasasti dari masa kerajaan-kerajaan Sunda.” Bogor. Pages 12–15.

Secondary

NBG 1867. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel V — 1867. Batavia: Lange & Co., 1868. Volume 5, page 38.

NBG 1870. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel VIII — 1870. Batavia: Bruining & Wijt, 1871. Volume 8, pages 74, 80–81.

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<lb n="1r2" break="no"/>ḍevata,</p> <p>nu ḍipitəkətan· ma na L̥maḥ ḍevasasana, ḍi gunuṁ samaya</p> <p>sugan·n aya

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<p>This is the decree of Sri Baduga Maharaja, the king of kings in Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance on Mount Samaya in order that there may be no one who burdens it by the taxes of territory <supplied reason="explanation"><foreign>palulurahan</foreign></supplied> <supplied reason="subaudible">and</supplied> by the taxes of land <supplied reason="explanation"><foreign>palələmahan</foreign></supplied>. May no one burden it: in the east the limit is Ciupih; in the west the limit is Ciləbu; in the south the limit is the highway. May no one burden it by <foreign>dasa</foreign>, by <foreign>calagara</foreign>, tribute <supplied reason="explanation"><foreign>upəti</foreign></supplied>, and levies on fallow rice-field land <supplied reason="explanation"><foreign>paṅgərəs rəma</foreign></supplied>. May no one ask them <supplied reason="subaudible">such taxes</supplied> for that is the shrine of me, the king, who am the one to cherish the kingship, who firmly practice the divine ordinance. </p>

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<p n="1r3"><foreign>paluluraḥhan ku paL̥L̥maḥhan·</foreign> ◇ It is interesting to note that the respective base words here, <foreign>lurah</foreign> and <foreign>ləmah</foreign>, are also used elsewhere in this group of inscriptions (<ref target="DHARMA_INSIDENKKebantenan_3.xml">Keba3.1v2</ref> <foreign>lurah kavikvan</foreign>, <ref target="DHARMA_INSIDENKKebantenan_4.xml">Keba4.2</ref> <foreign>ləmah devasasana</foreign>). In OJ, the circumfix <foreign>pa- -an</foreign> is used to form several terms connected with tax, although never with reduplication, e.g. <foreign>paramasan</foreign>, <foreign>parəgəpan</foreign>, <foreign>paməḍihan</foreign>.</p>

<p><foreign>paṅgəR̥s· rəma</foreign> ◇ We hypothesize that the base word <foreign>gərəs</foreign> is equivalent to <foreign>garis</foreign> and <foreign>gores</foreign> in Malay and <foreign>geret</foreign> in MdS. Hardjadibrata (<bibl rend="omitname"><ptr target="bib:Hardjadibrata2003_01"/><citedRange unit="entry"/></bibl>2) defines the latter as <q>notch, indentation, stripe, scratch; stroke, flourish (of a character); <foreign>ngageret</foreign> make a notch on/over st, notch st.</q> It is important to notice that Hardjadibrata also records the meaning <q>delimit st. with a stripe, indicate/mark the limit of st.</q> The term <foreign>rəma</foreign> in MdS means ‘left (and overgrown again with underbrush and weeds) block of arable land (esp. a dry rice-field that hasn’t been planted for more than two years); fallow rice-field land’. We presume that <foreign>paṅgəR̥s· R̥ma</foreign> is a tax levied on fallow dry rice-fields, possibly calculated with references to the area of <foreign>rəma</foreign>. Cf. the OJ term <foreign>carik huma</foreign> which literally has a similar meaning, attested in the Adulengen plates (945 Śaka) and Padlegan I stela (1038 Śaka). See OJED, s.v. Pleyte relates the term <foreign>gərəs</foreign> with <foreign>roris</foreign> <q>to inspect, look over</q>; in this case, the <foreign>paṅgəR̥s· R̥ma</foreign> would be an inspector of abandoned rice-fields. Cf also <title>Siksa Kandaṅ Karəsian</title> 9 quoted in our comment to <foreign>dasa calagara</foreign> in <ref target="DHARMA_INSIDENKKebantenan_1.xml">Keba1.1v3</ref>.</p>

<p n="7"><foreign>ṅavakan</foreign> ◇ Cf. Svavar Cinta 23r <foreign>emet imət rajə‹n› ləkən, pakagəiṅ na ditapa, ṅavakan saṅ hyaṅ darma</foreign> <q>be attentive, meticulous, keen, persevering, be conscient in practicing asceticism, in practising the holy dharma</q>.</p>

<p n="7"><foreign>karatuyan</foreign> ◇ We assume that this is a variant spelling of <foreign>karatuan</foreign>. Cf the nearly identical structure seen in <ref target="DHARMA_INSIDENKKebantenan_1.xml">Keba1.2v2</ref>: <foreign>mibuhayakən· na kacaritaAn·</foreign> <q>to cherish the code of conduct</q> applied to the hermits, while in the present context, it is the king who cherishes the kingship.</p>

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