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· <title>Palepangan charter (828 Śaka)</title>
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15 <forename>Arlo</forename>
· <surname>Griffiths</surname>
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20 <resp>intellectual authorship of edition</resp>
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· <forename>Arlo</forename>
· <surname>Griffiths</surname>
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· <licence target="https://creativecommons.org/licenses/by/4.0/">
· <p>This work is licensed under the Creative Commons Attribution 4.0 Unported
· Licence. To view a copy of the licence, visit
35 https://creativecommons.org/licenses/by/4.0/ or send a letter to
· Creative Commons, 444 Castro Street, Suite 900, Mountain View,
· California, 94041, USA.</p>
· <p>Copyright (c) 2019-2025 by Arlo Griffiths.</p>
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40 </availability>
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65 <p>The project DHARMA has received funding from the European Research Council (ERC)
· under the European Union's Horizon 2020 research and innovation programme (grant
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· <change who="part:wjsa" when="2024-05-01" status="draft">Fixed an error in the de Casparis blockquote</change>
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·
95<p><pb n="1v"/><lb n="1v1"/><g type="ddanda"/> <g type="circle"/> <g type="ddanda"/> svasti śaka-varṣātīta <num value="828">828</num> punaḥ-śravaṇa-māsa, tithi Aṣṭami kr̥ṣṇa-pa<space type="binding-hole"/>kṣa, <abbr>ha</abbr>, <abbr><choice><sic>va</sic><corr>pa</corr></choice></abbr>, <abbr>śu</abbr>, vāra, Irikā divasa rāmanta I paL̥paṅan makabehan·, I<lb n="1v2" break="no"/>nanugrahān· vineḥ makmitana prasasti de rakryān· mapatiḥ I hino pu dakṣottama bāhubajra-pratipakṣakṣaya,</p> <p>samvandhanya saṅkā I tan patūtnikanaṁ
·<lb n="1v3"/>rāma lavan· saṁ năyaka bhagavanta jyotiṣa, Ikana savaḥnya sinaṅguḥ lamvit· <num value="2">2</num> kinon ta ya modhāra, pirak· <abbr>dhā</abbr> <num value="6">6</num> I satampaḥ-satampaḥ<supplied reason="subaudible">,</supplied> kunaṁ sa<space type="descender"/>ṅkā ri
·<lb n="1v4"/>hə:tnya tan· vnaṁ modhāra samaṅkana, ya ta mataṁṅ yan panamvaḥ rā<space type="descender"/>manta I rakryān· mapa<space type="descender"/>tiḥ<supplied reason="subaudible">,</supplied></p> <p>kinonakan· savaḥnya U<unclear>k</unclear>uran· Iṁ tampaḥ haji, sinaṅguḥ
·<lb n="1v5"/>tampaḥ haji, sātus· ḍpa sihvā pañjaṁnya, s<unclear>ə</unclear>ṅkə:nya tluṁ puluḥ ḍpa sihvā, kinon· maṅukura vadvā rakryān· I hino saṁ brahmā muAṁ rovaṁ <abbr>samgat·</abbr> priṁ sa<unclear>ṁ</unclear> kañcur·
·<lb n="1v6"/>mijilakan ya lamvit· <num value="1">1</num> tampaḥ <num value="7">7</num> blaḥ <num value="1">1</num> Ikana samaṅkana ya ta kinon· mo<unclear>dhāra,</unclear> pirak· <abbr>dhā</abbr> <num value="6">6</num> I satampaḥ-satampaḥ<supplied reason="subaudible">,</supplied></p> <p>jari rāmanta matahil· pirak· <space type="descender"/> <abbr>dhā</abbr>
100<lb n="1v7"/><num value="6">6</num> I satampaḥ-satampaḥ<supplied reason="subaudible">,</supplied> piṇḍa pirak· patahil· rāmanta rikanaṁ savaḥ lamvit· <num value="1">1</num> tampaḥ <num value="7">7</num> blaḥ <num value="1">1</num> pirak· <abbr>kā</abbr> <num value="5">5</num> <abbr>dhā</abbr> <num value="5">5</num> len· saṅkā ri pilih mas· muA<unclear>ṁ</unclear> kaṭik· prāṇa,
·<lb n="1v8"/><num value="8">8</num> mara I bhaṭāra prāṇa <num value="4">4</num> I saṁ năyaka prāṇa <num value="4">4</num> piṇḍa savaḥni kaṭik· lamvit· <num value="1">1</num> tampaḥ <num value="1">1</num> suku <num value="1">1</num> kinabehanya, savaḥ rāmanta lamvit· <num value="1">1</num> blaḥ <num>1</num> katuhala<lb n="1v9" break="no"/>san· tampaḥ <num value="2">2</num> kapkanan· tampaḥ <num value="1">1</num> nāhan· pratyekani savaḥ rāmanta sampunyan inukur· I tampaḥ haji, len· sumaṅkā rika hana ta savaḥ bhaṭāra kmitan· rā<lb n="1v10" break="no"/>manta lamvit· <num value="1">1</num> dmak·ni p<choice><sic>a</sic><corr>ū</corr></choice>ja<unclear cert="low">,</unclear> mūla lamvit· <num value="1">1</num> tan inukur· Ikā Āpan· hĭnanyan· svabhāvanya, muAṁ lañjān· pirak· <abbr>dhā</abbr> <num value="14">14</num> patukan· pirak· <abbr>dhā</abbr> <num value="4">4</num><g type="ddanda">.</g> panurat· pira<lb n="1v11" break="no"/>k· <abbr>mā</abbr> <num value="4">4</num><unclear><g type="ddanda">.</g></unclear> Umijil· ri māgha vinava saṁ Umikul· vali bhaṭāra, pavḍus· pirak· <abbr>mā</abbr> <num value="8">8</num> Umijil· ri sasāṅan·, nāhan· Anugraha rakryān· mapatiḥ I rāmanta I paL̥pa<lb n="1v12" break="no"/>ṅan· sapasug banu<choice><sic>Ā</sic><corr>A,</corr></choice></p> <p>tatra sākṣī <abbr>samgat·</abbr> priṁ ḍapunta Udāra Anak vanuA I srāṅan· pumpunanni bihāra Iṁ pahai, Amasaṅakan· <space type="descender"/>I rakryān· mapatiḥ <unclear>d</unclear>y<unclear>aḥ</unclear> <unclear>va</unclear><lb n="1v13" break="no"/>no Anak vanuA I syutan· vatək· tiru raṇu, tuha kalaṁ rikaṁ kāla pu baruṇa, pu palinī, tuha banuA pu kmir·, pu gamana, pu gambir·, gusti pu karṇa, pu Aruṇa, pu
·<lb n="1v14"/><unclear>vā</unclear>ri, guru pu tarañja<space type="descender"/>l·, parujar· pu pradhāna, maṁraṁkpi pu kuḍut·, vinkas· pu sādha, tuha banuA I lampahan· pu gammar·, variga pu bur·, huler pu bay·, nā<lb n="1v15" break="no"/>han· kvaiḥnira maṅagam· kon·, kumayatnākan· Uja<choice><orig>r</orig><reg>r r</reg></choice>akryān· mapatiḥ I hino, likhitapātra citralekha <abbr>samgat·</abbr> priṁ</p>
· </div>
· <div type="apparatus">
105
· <listApp>
·
·
·
110<app loc="1v1">
· <lem source="bib:Damais1955_01 bib:Boechari1985-1986_01"><num value="828">828</num> punaḥ-śravaṇa-māsa</lem>
· <rdg source="bib:Bosch1917_02">848 <gap reason="illegible" unit="character" quantity="4"/>-māsa</rdg>
·
· </app>
115<app loc="1v1">
· <lem source="bib:Damais1955_01 bib:Boechari1985-1986_01">kr̥ṣṇa-pa<space type="binding-hole"/>kṣa</lem>
· <rdg source="bib:Bosch1917_02">śukla-pakṣa</rdg>
·</app>
·<app loc="1v1">
120<lem><abbr><choice><sic>va</sic><corr>pa</corr></choice></abbr></lem>
·<note>The need to make this correction was first pointed out by <bibl><ptr target="bib:Damais1955_01"/></bibl> and confirmed by <bibl><ptr target="bib:Eade+Gislen2000_01"/></bibl>.</note>
·</app>
·<app loc="1v3">
· <lem>Ikana</lem>
125 <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">Ikanaṁ</rdg>
·</app>
·<app loc="1v4">
· <lem>U<unclear>k</unclear>uran·</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">Uturan</rdg>
130 <note>The reading <foreign>Ukuran</foreign> was proposed by <bibl><ptr target="bib:Sarkar1939_01"/><citedRange unit="page">126</citedRange><citedRange unit="note">6</citedRange></bibl>.</note>
· </app>
·<app loc="1v4">
· <lem>s<unclear>ə</unclear>ṅkə:nya</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">siṅkrənya</rdg>
135 <note>The prevous editors have misunderstood the length-mark (<foreign>tarung</foreign>) as <foreign>r</foreign> (<foreign>cakra</foreign>).</note>
·</app>
·<app loc="1v5">
· <lem>sa<unclear>ṁ</unclear> kañcur·</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">sakañcur·</rdg>
140 <note>The reading with <foreign>anusvāra</foreign> to yield <foreign>saṁ</foreign> was proposed by <bibl><ptr target="bib:Damais1970_01"/><citedRange unit="page">324</citedRange></bibl>.</note>
·</app>
·<app loc="1v6">
· <lem>mijilakan ya</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">mijilakanya</rdg>
145</app>
·<app loc="1v6">
· <lem source="bib:Bosch1917_02">blaḥ <num>1</num></lem>
· <rdg source="bib:Boechari1985-1986_01">blaḥ I</rdg>
·</app>
150 <app loc="1v9">
· <lem>katuhala<lb n="1v9" break="no"/>san·</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">katuha lavan·</rdg>
· </app>
·<app loc="1v9">
155 <lem source="bib:Boechari1985-1986_01">tampaḥ <num value="2">2</num></lem>
· <rdg source="bib:Bosch1917_02">tampaḥ 4</rdg>
·</app>
·<app loc="1v10">
· <lem>dmak·ni p<choice><sic>a</sic><corr>ū</corr></choice>ja<unclear cert="low">,</unclear> mūla </lem>
160
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">dmak·ni pajamūla</rdg>
· <note>The presence of a punctuation sign before <foreign>mūla</foreign> is very uncertain. If there is none, then an alternative way to edit the segment might be <foreign>p<choice><sic>aj</sic><corr>ād</corr></choice>amūla</foreign>, with reference to the <ref target="DHARMA_INSIDENKTigaRon.xml">Tiga Ron</ref> inscription, lines 6–7: <foreign>vuAra mas· su 10 Akṣayiṇi kmitanni rāma I vuru tuṅgal· parbhaktya<supplied reason="lost">nya</supplied> <unclear>pā</unclear>damūla</foreign> <q>It has 10 <foreign>suvarṇa</foreign> of permanent gold kept by the elders of Vuru Tuṅgal, as endowment for the temple manager</q>. The idea that <foreign>dmak·ni paja</foreign> is a mistake for <foreign>dmak·ni pūja</foreign> is supported by the mention of a <foreign>savaḥ dmak· caruA saṁ hyaṁ vināya</foreign> <q>endowment wet-ricefield for offerings to god Vināya</q>. The word <foreign>mūla</foreign> is then assumed to stand at the head of a new phrase, as is often seen in inscriptions of this period.</note>
·</app>
·<app loc="1v10">
165 <lem>Ikā Āpan·</lem>
· <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01">Ika Āpan·</rdg>
·</app>
·<app loc="1v11">
· <lem>sasāṅan·</lem>
170 <rdg source="bib:Bosch1917_02 bib:Boechari1985-1986_01"><unclear>vata</unclear>ṅan·</rdg>
·</app>
·<app loc="1v14">
·<lem source="bib:Bosch1917_02">lampahan·</lem>
·<rdg source="bib:Boechari1985-1986_01">lampapan·</rdg>
175</app>
· </listApp>
· </div>
· <div type="translation" resp="part:argr">
· <p n="1v1-1v2">Hail! Elapsed Śaka year 828, intercalary month of Śravaṇa, eighth <foreign>tithi</foreign> of the waning fortnight, Haryaṅ, Vās, Friday. That was the time that the elders of Palepangan were collectively granted the privilege of being allowed to keep a charter by the lord minister of Hino, <foreign>pu</foreign> Dakṣottama Bāhubajra Pratipakṣakṣaya.</p>
180 <p n="1v2-1v4">The occasion for it was due to the elders not being in accord with the <foreign>nāyaka</foreign>, <supplied reason="explanation">namely</supplied> the reverend Jyotiṣa <supplied reason="subaudible">that</supplied> their wet ricefield is considered as <supplied reason="subaudible">measuring</supplied> 2 <foreign>lamvit</foreign>. They were ordered to excise <supplied reason="explanation"><foreign>udhāra</foreign></supplied> 6 <foreign>dhāraṇa</foreign> of silver for every single <foreign>tampah</foreign>. But due to its deficiency <supplied reason="explanation">compared to said estimate</supplied> they were not able to excise that much. That is why the elders petitioned <supplied reason="explanation"><foreign>sambah</foreign></supplied> the lord minister.</p>
· <p n="1v4-1v6">Their wet ricefield was ordered to be measured by the royal <foreign>tampah</foreign>. The royal <foreign>tampah</foreign> is considered to be a hundred <foreign>ḍpa sihvā</foreign> in length, thirty <foreign>ḍpa sihvā</foreign> in breadth. The assistant of the lord of Hino, <supplied reason="explanation">namely</supplied> <foreign>saṅ</foreign> Brahmā, as well as the officiant of Priṅ's companion <supplied reason="explanation">called</supplied> <foreign>saṅ</foreign> Kañcur, were ordered to measure. They produced <supplied reason="subaudible">as result</supplied> 1 <foreign>lamvit</foreign>, 7 <foreign>tampah</foreign>, 1 <foreign>blah</foreign>. As much as that <supplied reason="explanation">aforementioned sum</supplied> they <supplied reason="explanation">namely the elders</supplied> were ordered to excise: 6 <foreign>dhāraṇa</foreign> of silver for every single <foreign>tampah</foreign>.</p>
· <p n="1v6-1v12">Thereupon <supplied reason="explanation"><foreign>jari</foreign></supplied>, the elders contributed in <foreign>tahil</foreign> <supplied reason="explanation">tax</supplied> 6 <foreign>dhāraṇa</foreign> of silver for every single <foreign>tampah</foreign>. The total amount of silver serving the elders to contribute <foreign>tahil</foreign> on the ricefield of 1 <foreign>lamvit</foreign>, 7 <foreign>tampah</foreign>, 1 <foreign>blah</foreign>, was 5 <foreign>kāṭi</foreign> and 5 <foreign>dhāraṇa</foreign> of silver, besides <foreign>pilih mas</foreign> and 8 laborers <supplied reason="explanation"><foreign>kaṭik</foreign></supplied>, 4 of them for the deity, 4 of them for the <foreign>nāyaka</foreign>. The total amount of wet ricefield of the laborers was 1 <foreign>lamvit</foreign>, 1 <foreign>tampah</foreign>, 1 <foreign>suku</foreign> held in common. The wet ricefield of the elders was 1 <foreign>lamvit</foreign>, 1 <foreign>blah</foreign>; the <supplied reason="subaudible">wet ricefield</supplied> of the forest inspector was 2 <foreign>tampah</foreign>; the <supplied reason="subaudible">wet ricefield</supplied> of the surveyor of markets was 1 <foreign>tampah</foreign>. Such was the specification of the wet ricefields after they had been measured in <foreign>tampah haji</foreign>.
· Besides them there was 1 <foreign>lamvit</foreign> of wet ricefield of the deity kept by the elders as endowment for the cult <supplied reason="explanation"><foreign>pūja</foreign></supplied> — the value <supplied reason="explanation"><foreign>mūla</foreign></supplied> of 1 <foreign>lamvit</foreign> was not measured, because of the destituteness of its condition — with the income from subletting <supplied reason="explanation"><foreign>lañjān</foreign></supplied> of 14 <foreign>dhāraṇa</foreign> of silver; the <foreign>patukan</foreign> of 4 <foreign>māṣa</foreign> of silver; the <foreign>panurat</foreign> of 4 <foreign>dhāraṇa</foreign> of silver. They are due <supplied reason="explanation"><foreign>umijil</foreign></supplied> in Māgha <supplied reason="subaudible">and</supplied> taken by the ones who carry the deity's offerings <supplied reason="explanation"><foreign>bali</foreign></supplied> by <foreign>pikul</foreign>. The <foreign>pavḍus</foreign> of 4 <foreign>māṣa</foreign> of silver is due in the Ninth <supplied reason="subaudible">month</supplied> <supplied reason="explanation">Caitra</supplied>. Thus was the grant of the lord minister of Hino to the elders of Palepangan with all the village inhabitants.</p>
· <p n="1v12-1v15">The witnesses to it were:
185<list>
·<item>the officiant of Priṅ <supplied reason="subaudible">named</supplied> <foreign>ḍapunta</foreign> Udāra, native of the village of Sraṅan, domain of the monastery at Pahai, teaming up (?) with the lord minister <foreign>dyah</foreign> Vano, native of the village of Syutan, district of Tiru Raṇu;</item>
·<item>the Kalaṅ overseers at the time <supplied reason="explanation">named</supplied> <foreign>pu</foreign> Baruṇa <supplied reason="subaudible">and</supplied> <foreign>pu</foreign> Palinī;</item>
·<item>the village overseers <foreign>pu</foreign> Kmir, <foreign>pu</foreign> Gamana <supplied reason="subaudible">and</supplied> <foreign>pu</foreign> Gambir;</item>
·<item>the <foreign>gusti</foreign>s: <foreign>pu</foreign> Karṇa, <foreign>pu</foreign> Aruṇa, <foreign>pu</foreign> Vāri;</item>
190<item>the teacher <foreign>pu</foreign> Tarañjal;</item>
·<item>the herald <foreign>pu</foreign> Pradhāna;</item>
·<item>the <foreign>maṅraṅkəpi</foreign> <foreign>pu</foreign> Kuḍut;</item>
·<item>the <foreign>vinkas</foreign> <foreign>pu</foreign> Sādha;</item>
·<item>the village overseer of Lampahan: <foreign>pu</foreign> Gəmar;</item>
195<item>the astrologer <foreign>pu</foreign> Bur;</item>
·<item>the irrigation head: <foreign>pu</foreign> Bay.</item>
·</list>
·Thus was the total of those holding office, who devoted their full attention to the words of the minister of Hino.</p>
·<p n="1v15">Written by the officiant of Priṅ as calligrapher.</p>
200 </div>
· <div type="commentary">
·
· <p n="3">On the <foreign>nāyaka bhagavanta</foreign> Jyotiṣa, J. G. de Casparis observed: <cit><quote>From the high title of the <foreign>nāyaka</foreign> (<foreign>Bhagawanta</foreign> is derived from Sanskrit <foreign>bhagavant</foreign>), we may conclude that the <foreign>nāyaka</foreign>s were by no means always lower-class people; their position may have been in relation with the authorities in whose name they acted.</quote><bibl rend="default"><ptr target="bib:Casparis1956_01"/><citedRange unit="page">228</citedRange><citedRange unit="note">65</citedRange></bibl></cit> However, it is also possible that the words mean <q>the <foreign>nāyaka</foreign> of the reverend Jyotiṣa</q>.</p>
· <p n="3-6">The term <foreign>modhāra</foreign>, here tentatively translated as <q>to excise</q>, has not so far been properly explained. Sarkar (n. 14 = n. 16) states: <q>The text has <foreign>modhāra</foreign>, whereof the root appears to be <foreign>u(d)dhara</foreign>. The term therefore appears to have the same significance as <foreign>soddhara</foreign> in <foreign>soddhara haji</foreign> (= <foreign>dravya haji</foreign>).</q> The latter thus seems to mean <q>all royal excise</q>. A helpful parallel passage is found in the <ref target="DHARMA_INSIDENKLuitan.xml">Luitan</ref> charter (823 Śaka), 1v2: <foreign>Umajarakan· parṇaḥnikanaṁ savaḥ kmitanya tan· vnaṁ maṅisī Uddhāra, saṁkhā ri hə:tnikanaṁ sinaṅguḥ satampaḥ</foreign>. In OJED, under <foreign>uddhāra</foreign>, only the verb form <foreign>aṅuddhāra</foreign> meaning <q>to make selections</q> is recorded. Money-related meanings are however recorded for the original Sanskrit word, also borrowed into several other Indian languages, in <bibl><ptr target="bib:Sircar1966_01"/><citedRange>348</citedRange></bibl> (<q>borrowed on trust or credit</q>).</p>
205
·
·
·
·
210<p n="6">On <foreign>jari</foreign>, cf. my notes in translation file for Kinewu. OJED's suggestion <foreign>thereupon</foreign> s.v. <foreign>jarīya</foreign> works well here.</p>
·<p>Wisseman Christie 2004: 92: "20 dharana ... = 1 kati".</p>
·<p>"There were apparently 4 suku or 2 blah in 1 tampah, and 10 tampah in 1 lamwit." Barrett Jones 1984: 145 comes to a different conclusion.</p>
·<p>On <foreign>kaṭik</foreign>, see Stutterheim 1925: 241 f n. 61. Barrett Jones 1984: 128 and Tiga Prasasti Jaman Balitung p. 41 n. 10. Connection with <foreign>patik</foreign>?</p>
·<p>On <foreign>hĭnanyan svabhāvanira</foreign>, see Sarvadharma 3r3–4 <foreign>ya tikānmahakən trāsanya, An tinitiḥ byət· deniṁ thāni bala, pinisakitan· tan kinavruhan hĭnanya</foreign> <q>That resulted in their fear of being heavily imposed by the Thāni Bala; that they would be tormented without their misery being known</q>.</p>
215<p n="10-11">The emendation of <foreign>paja</foreign> to <foreign>pūja</foreign> makes it possible to imagine a meaningful connection with the mention of <foreign>vali</foreign> (Sanskrit <foreign>bali</foreign>) in the next line, as <foreign>pūjā</foreign> and <foreign>bali</foreign> are two fundamental categories of Hindu worship.
· It seems unnatural to give to <foreign>mūla</foreign> any of the meanings recorded in OJED. The meaning <q>value</q> assumed in my translation is attested in Old Khmer (<ref target="http://sealang.net/oldkhmer/">http://sealang.net/oldkhmer/</ref>) and is found also in some other contemporary inscriptions of Java, notably in the <ref target="DHARMA_INSIDENKLanda.xml">Landa</ref> inscription. That same inscription is relevant for our understanding of the term <foreign>lañjān</foreign>, not recorded in OJED. It occurs three times in that inscription, in contexts which are very comparable to the present one. (Another possible occurrence is found in <ref target="DHARMA_INSIDENKRumwiga.xml">Rumwiga</ref> 1r3.) While no word <foreign>lañjān</foreign> or base <foreign>lañja</foreign> is recorded in OJED, or even in any dictionary of Modern Javanese that I have been able to consult, the word <foreign>lañja</foreign> is attested in Old Sundanese where it means <q>layer</q> and is also used as verb meaning <q>to layer, to apply as a layer</q>, normally applied to precious metal or gems, as for instance in the <title>Siksa Kandaṅ Karəsian</title>.
·
·
·But in Modern Sundanese the base <foreign>lanja</foreign> is used in connection with <foreign>sawah</foreign>. See <bibl><ptr target="bib:Hardjadibrata2003_01"/><citedRange unit="entry"><foreign>lanja</foreign></citedRange></bibl>: <q><foreign>vi. ngalanja</foreign> (unc.) add a second layer to the first one, cover in (over/up) st.; repeat a job or action; take a second one to a woman; take a second one to a moneylender/supplier; <foreign>ngalanja sawah</foreign> (of a landowner) get rice-fields under his management in order to sublet them to small farmers; <foreign>ngalanjakeun</foreign> give management of (rice-fields) to sublet them to a third party (esp. by a village head to a trusted person, middleman/agent between the owner and cultivator); <foreign>jual lanja</foreign> s.m. <foreign>tutung duit</foreign> (see <foreign>tutung</foreign>)</q>. It is on this basis, and on the basis of what can be extrapolated from the present context, to I propose to interpret the derived form <foreign>lañja-an</foreign> as meaning <q>income from subletting</q>.</p>
220<p n="11"><foreign>sasaṅan</foreign>: the morphological pattern of this designation for the Ninth month does not seem to have been described yet for OJ. In Modern Sundanese, there is <foreign>lilikuran</foreign> meaning <q>(of the month) between the 20th and the 30th (particularly during the fasting month)</q>.</p>
·<p>It seems that here, as in other cases, the first witness is also the scribe, though the last sentence could equally be translated <q>Written by the calligrapher of the officiant of Priṅ</q>.</p>
·<p n="12"><foreign>amasaṅakan i</foreign>: the same usage is found in the <ref target="DHARMA_INSIDENKAlasantan.xml">Alasantan</ref> charter.</p>
· </div>
· <div type="bibliography">
225 <p>First published by F. D. K. Bosch (<bibl rend="omitname"><ptr target="bib:Bosch1917_02"/></bibl>), without translation; reading of the date revised by Bosch (<bibl rend="omitname"><ptr target="bib:Bosch1924_02"/></bibl>); text republished by H. B. Sarkar (<bibl n="omitname"><ptr target="bib:Sarkar1939_01"/></bibl>), who offered no new readings but did add an English translation (this article was republished as part of <bibl><ptr target="bib:Sarkar1971-1972_01"/></bibl>, without significant changes); the dating formula was re-edited and analyzed by L.-Ch. Damais (<bibl rend="omitname"><ptr target="bib:Damais1955_01"/></bibl>); a slightly revised reading of the whole text was included in <bibl><ptr target="bib:Boechari1985-1986_01"/></bibl>; a new English translation was offered by Wisseman Christie (<bibl rend="omitname"><ptr target="bib:WissemanChristie1998_02"/></bibl>, App. 3). The text is re-edited here by Arlo Griffiths based on the photos EFEO_GROB03804 and OD-5197, with a new translation into English. While the edition of Bosch (and after him, that of Sarkar) entirely ignored the basic punctuation signs in the original, Boechari represents them but does so haphazardly. The apparatus offered here does not record any diference of reading punctuation signs vis-à-vis prevous editions. Since Sarkar's editions are entirely derivative from Bosch' work, his readings are not recorded in the apparatus either.</p>
· <listBibl type="primary">
· <bibl n="B"><ptr target="bib:Bosch1917_02"/></bibl>
· <bibl n="S1"><ptr target="bib:Sarkar1939_01"/></bibl>
· <bibl n="S2"><ptr target="bib:Sarkar1971-1972_01"/><citedRange unit="volume">2</citedRange><citedRange unit="page">55-59</citedRange><citedRange unit="item">68</citedRange></bibl>
230 <bibl n="Boe"><ptr target="bib:Boechari1985-1986_01"/><citedRange unit="page">124-126</citedRange> <citedRange unit="item">E.63</citedRange></bibl>
· </listBibl>
· <listBibl type="secondary">
· <bibl/><bibl><ptr target="bib:Krom1919_02"/><citedRange unit="item">I</citedRange></bibl>
·
235 <bibl/><bibl><ptr target="bib:Bosch1920_02"/><citedRange unit="item">1</citedRange><citedRange unit="page">98-101</citedRange></bibl>
·
·
·
·
240
·
· <bibl/><bibl><ptr target="bib:Muusses1923_01"/><citedRange unit="page">105</citedRange></bibl>
·
· <bibl/><bibl><ptr target="bib:Bosch1924_02"/><citedRange unit="page">229</citedRange><citedRange unit="note">1</citedRange></bibl>
245
· <bibl/><bibl><ptr target="bib:Krom1931_01"/><citedRange unit="page">186</citedRange></bibl>
· <bibl/><bibl><ptr target="bib:Stutterheim1937_02"/><citedRange unit="page">154</citedRange></bibl>
·
· <bibl/><bibl><ptr target="bib:JBG04_1937"/><citedRange unit="page">160</citedRange></bibl>
250
·<bibl>
· <ptr target="bib:Damais1951_01"/>
· <citedRange unit="page">59</citedRange>
·
255
·
· </bibl>
·<bibl>
· <ptr target="bib:Damais1952_01"/>
260 <citedRange unit="page">46-47</citedRange>
· <citedRange unit="part">A</citedRange>
· <citedRange unit="item">80</citedRange>
·
·
265
· </bibl>
· <bibl n="D">
· <ptr target="bib:Damais1955_01"/>
· <citedRange unit="page">178-180</citedRange>
270
·
·
· </bibl>
· <bibl><ptr target="bib:Casparis1956_01"/><citedRange unit="page">228</citedRange><citedRange unit="note">65</citedRange></bibl>
275
· <bibl><ptr target="bib:Damais1970_01"/><citedRange unit="page">51</citedRange><citedRange unit="item">133</citedRange></bibl>
· <bibl><ptr target="bib:Nakada1982_01"/><citedRange unit="page">92-95</citedRange><citedRange unit="part">1</citedRange><citedRange unit="item">93</citedRange></bibl>
·
· <bibl><ptr target="bib:WissemanChristie1998_02"/><citedRange unit="page">160-161</citedRange></bibl>
280 <bibl><ptr target="bib:Eade+Gislen2000_01"/><citedRange unit="page">34-36</citedRange></bibl>
· </listBibl>
· </div>
· </body>
· </text>
285</TEI>
·
·
·
·
290
·
·
·
·
295
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Commentary
(3) On the nāyaka bhagavanta Jyotiṣa, J. G. de Casparis observed: “From the high title of the nāyaka (Bhagawanta is derived from Sanskrit bhagavant), we may conclude that the nāyakas were by no means always lower-class people; their position may have been in relation with the authorities in whose name they acted.” (de Casparis 1956, p. 228, n. 65) However, it is also possible that the words mean “the nāyaka of the reverend Jyotiṣa”.
(3–6) The term modhāra, here tentatively translated as “to excise”, has not so far been properly explained. Sarkar (n. 14 = n. 16) states: “The text has modhāra, whereof the root appears to be u(d)dhara. The term therefore appears to have the same significance as soddhara in soddhara haji (= dravya haji).” The latter thus seems to mean “all royal excise”. A helpful parallel passage is found in the Luitan charter (823 Śaka), 1v2: Umajarakan· parṇaḥnikanaṁ savaḥ kmitanya tan· vnaṁ maṅisī Uddhāra, saṁkhā ri hə:tnikanaṁ sinaṅguḥ satampaḥ. In OJED, under uddhāra, only the verb form aṅuddhāra meaning “to make selections” is recorded. Money-related meanings are however recorded for the original Sanskrit word, also borrowed into several other Indian languages, in Sircar 1966, p. 348 (“borrowed on trust or credit”).
(6) On jari, cf. my notes in translation file for Kinewu. OJED’s suggestion thereupon s.v. jarīya works well here.
Wisseman Christie 2004: 92: "20 dharana ... = 1 kati".
"There were apparently 4 suku or 2 blah in 1 tampah, and 10 tampah in 1 lamwit." Barrett Jones 1984: 145 comes to a different conclusion.
On kaṭik, see Stutterheim 1925: 241 f n. 61. Barrett Jones 1984: 128 and Tiga Prasasti Jaman Balitung p. 41 n. 10. Connection with patik?
On hĭnanyan svabhāvanira, see Sarvadharma 3r3–4 ya tikānmahakən trāsanya, An tinitiḥ byət· deniṁ thāni bala, pinisakitan· tan kinavruhan hĭnanya “That resulted in their fear of being heavily imposed by the Thāni Bala; that they would be tormented without their misery being known”.
(10–11) The emendation of paja to pūja makes it possible to imagine a meaningful connection with the mention of vali (Sanskrit bali) in the next line, as pūjā and bali are two fundamental categories of Hindu worship. It seems unnatural to give to mūla any of the meanings recorded in OJED. The meaning “value” assumed in my translation is attested in Old Khmer (http://sealang.net/oldkhmer/) and is found also in some other contemporary inscriptions of Java, notably in the Landa inscription. That same inscription is relevant for our understanding of the term lañjān, not recorded in OJED. It occurs three times in that inscription, in contexts which are very comparable to the present one. (Another possible occurrence is found in Rumwiga 1r3.) While no word lañjān or base lañja is recorded in OJED, or even in any dictionary of Modern Javanese that I have been able to consult, the word lañja is attested in Old Sundanese where it means “layer” and is also used as verb meaning “to layer, to apply as a layer”, normally applied to precious metal or gems, as for instance in the Siksa Kandaṅ Karəsian. But in Modern Sundanese the base lanja is used in connection with sawah. See Hardjadibrata and Eringa 2003, s.v. lanja: “vi. ngalanja (unc.) add a second layer to the first one, cover in (over/up) st.; repeat a job or action; take a second one to a woman; take a second one to a moneylender/supplier; ngalanja sawah (of a landowner) get rice-fields under his management in order to sublet them to small farmers; ngalanjakeun give management of (rice-fields) to sublet them to a third party (esp. by a village head to a trusted person, middleman/agent between the owner and cultivator); jual lanja s.m. tutung duit (see tutung)”. It is on this basis, and on the basis of what can be extrapolated from the present context, to I propose to interpret the derived form lañja-an as meaning “income from subletting”.
(11) sasaṅan: the morphological pattern of this designation for the Ninth month does not seem to have been described yet for OJ. In Modern Sundanese, there is lilikuran meaning “(of the month) between the 20th and the 30th (particularly during the fasting month)”.
It seems that here, as in other cases, the first witness is also the scribe, though the last sentence could equally be translated “Written by the calligrapher of the officiant of Priṅ”.
(12) amasaṅakan i: the same usage is found in the Alasantan charter.