Sri Manggala II (796 Śaka)
Editor: Arlo Griffiths.
Identifier: DHARMA_INSIDENKSriManggalaII.
Language: Old Javanese.
Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).
Version: (f7262b6), last modified (d5a100b).
Edition
⟨1⟩ svasti śaka-varṣātīta 796 (c)etra-māsa dvitīya (2) śukla-pakṣa haryyaṁ kalivuAn· buddha-vāra tithi nakṣa- (3) tra kr̥tikā tatkāla saṁ pamgat· hino pu Apus· manusuk· (4) sīma lmaḥ dharmmanira I saliṅśiṅan· paṅidulnya pataṁ puluḥ pa- (5)t· ḍpanya paṅavetannya nmaṁ puluḥ pitu ḍpa pinanusukkannya savaḥ I śrī ma- (6)ṅgala lān· 1 paṁhli Irikanaṁ lmaḥ dharmmanira paknanikana(ṁ) savaḥ (7) kavaduA-hummā I saliṅśiṅan· săkṣī rāmmanta I sali- (8)ṅśiṅan· patiḥ kalaṁ gusti variga vinkas· parujar· tuha vanuA (9) muAṁ rāma jātaka marhiyaṁ sthāpaka Upakalpa kāyasthā devakarmma (10) muAṁ rāma I śrī maṅgala, I vanuA poḥ kapuA sira vineḥ manaḍaḥha muAṁ (11) vḍihan· mataṁṅya yāpvaAn· hanna Umulaḥ-Ulaḥha Ikana(ṁ) dharmma dlāhaniṁ (12) dlāha pañcamahāpātaka muAṁ saluIr·ni(ṁ) dukha kapaṅguḥhannya |
Apparatus
⟨2⟩ tithi • This word is misplaced both here and in the parallel text of Sri Manggala II. On the latter inscription, Damais 1955, p. 31, n. 2 commented as follows: “Stutterheim fait remarquer (TBG, 74, 19З4 : 86, note 6) que le mot tithi n’est pas à sa place normale (c’est-à-dire après cetramāsa) et il suppose qu’il aura été déplacé par suite d’une erreur de lecture dans le manuscrit (donc de Brandes). Mais sur la pierre, le mot tithi se trouve bien gravé après budhawāra. Il se peut qu’il s’agisse d’une erreur de la part du graveur lequel, ayant remarqué qu’il avait omis ce mot à sa place normale, l’aura gravé à l’endroit où il en était de son travail, soit entre budhawāra et nakṣatra.” The fact that our text shows the same anomaly reveals that the misplacement must have occurred in the template from which both texts have been copied onto stone.
Translation by Arlo Griffiths
(1–3) Hail! Elapsed Śaka year 796, month of Caitra, second tithi of the waxing fortnight, Haryaṅ (of the 6-day cycle), Kalivuan (of the 5-day cycle), Wednesday, lunar mansion Kr̥ttikā (i.e., on 24 March 874 CE).
(3–6) That was when the offical of Hino (called) pu Apus demarcated as a sīma the land of his foundation at Saliṅsiṅan. Its extent from south to north: 44 ḍpa; its extent from east to west: 67 ḍpa. 1 lān paddy field of Śrī Maṅgala was delimited by it (i.e., by the land, for him) as replacement for the land of his foundation.1 The purpose of the paddy field was as place for the field laborers (kavaduā-humān)2 in Saliṅsiṅan.
(6–9) The witnesses were the elders, the patihs, the kalaṅs, the gustis, the vinəkases, the varigas, the heralds, the village headmen, the custodians, the priests, the officiants, the scribes, the temple workers in village Poh. They were all given vəḍihan cloth and ate.
(9–10) Whoever disturbs the foundation will meet with great sin, suffering and pain, and disappears in the Mahāprīta hell.
Bibliography
First edited in Titi Surti Nastiti 2018. This digital edition, from photogrammetry, is based on the new edition in Titi Surti Nastiti et al. 2024.
Primary
[TSN] Titi Surti Nastiti. 2018. “Watu sīma in Java: Marker stones as boundaries of privileged domains.” In: Writing for Eternity: A Survey of Epigraphy in Southeast Asia. Edited by Daniel Perret. Études thématiques 30. Paris: École française d'Extrême-Orient, pp. 189–221. Pages 196–197.
Secondary
Titi Surti Nastiti, Churmatin Nasoichah, Andri Restiyadi, Hedwi Prihatmoko, Arlo Griffiths, Wayan Jarrah Sastrawan, Adeline Levivier and Tyassanti Kusumo Dewanti. 2024. Laporan survei prasasti zaman Hindu-Buddha di Daerah Istimewa Yogyakarta dan Provinsi Jawa Tengah, Maret 2023. Jakarta: École française d’Extrême-Orient; Badan Riset dan Inovasi Nasional. Page ???, section 2.4.2.
Notes
- 1. The form pinanusukkakannya is problematic. On the face of it, we have a p-in-anusukakan-nya, so a passive form with pronominal agent suffix -nya, derived from panusukakən which is itself a paN-...-akən derivation from susuk. Such forms normally have benefactive meaning. Moreover, since in the context honorific -nira is used a pronominal suffix with reference to pu Apus, -nya must refer to something or someone else, of lower status. This means that Sarkar’s translation “was marked out by him (i.e., by pu Apus)” of the parallel passage in Sri Manggala II cannot be accepted; equally problematic is Stutterheim’s translation “het afgebakend worden door hem” (i.e., “the fact of being delimited by him”), which implies the interesting idea that -nya could here serve to nominalize the verb, as in Indonesian, but then still takes -nya as expressing the agent, again in contravention of the fact that this text refers to pu Apus with -nira. Anyhow, I don’t remember having seen any clear evidence of the existence of such a nominalizing construction with -nya in Old Javanese. Since in paṅidulnya and paṅavetannya, the suffix -nya refers to the lmah dharmanira, and since it is most likely that pinanusukkakannya literally means “was demarcated on behalf of so. by it/him/her”, I assume that -nya in pinanusukkakannya has the same references as in paṅidulnya and paṅavetannya, while the beneficiary is not explicitly expressed but seems to have been pu Apus.
- 2. In Sri Manggala II, the reading is kavaduA-hummā, which seems to be an error. The base is obviously vadvā huma, which in turn must be an otherwise unattested equivalent to the more common term vadahuma, glossed in Zoetmulder and Robson 1982 as “a category of functionaries (inscr.)”. The spelling vadvā huma makes it transparent that the expression probably had a meaning like “field laborers”.
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<p><lb n="1"/>svasti śaka-varṣātīta <num value="796">796</num> <unclear>c</unclear>etra-māsa dvitīya
(2) śukla-pakṣa haryyaṁ kalivuAn· buddha-vāra tithi nakṣa-
(3) tra kr̥tikā tatkāla saṁ pamgat· hino pu Apus· manusuk·
(4) sīma lmaḥ dharmmanira I saliṅśiṅan· paṅidulnya pataṁ puluḥ pa-
(5)t· ḍpanya paṅavetannya nmaṁ puluḥ pitu ḍpa pinanusukkannya savaḥ I śrī ma-
(6)ṅgala lān· 1 paṁhli Irikanaṁ lmaḥ dharmmanira paknanikana(ṁ) savaḥ
(7) kavaduA-hummā I saliṅśiṅan· săkṣī rāmmanta I sali-
(8)ṅśiṅan· patiḥ kalaṁ gusti variga vinkas· parujar· tuha vanuA
(9) muAṁ rāma jātaka marhiyaṁ sthāpaka Upakalpa kāyasthā devakarmma
(10) muAṁ rāma I śrī maṅgala, I vanuA poḥ kapuA sira vineḥ manaḍaḥha muAṁ
(11) vḍihan· mataṁṅya yāpvaAn· hanna Umulaḥ-Ulaḥha Ikana(ṁ) dharmma dlāhaniṁ
(12) dlāha pañcamahāpātaka muAṁ saluIr·ni(ṁ) dukha kapaṅguḥhannya |
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<lem>tithi</lem>
<note>This word is misplaced both here and in the parallel text of <ref target="DHARMA_INSIDENKSriManggalaII.xml">Sri Manggala II</ref>. On the latter inscription, <bibl><ptr target="bib:Damais1955_01"/><citedRange unit="page">31</citedRange><citedRange unit="note">2</citedRange></bibl> commented as follows: <q>Stutterheim fait remarquer (<hi rend="italic">TBG</hi>, 74, 19З4 : 86, note 6) que le mot <foreign>tithi</foreign> n'est pas à sa place normale (c'est-à-dire après <foreign>cetramāsa</foreign>) et il suppose qu'il aura été déplacé par suite d'une erreur de lecture dans le manuscrit (donc de Brandes). Mais sur la pierre, le mot <foreign>tithi</foreign> se trouve bien gravé après <foreign>budhawāra</foreign>. Il se peut qu'il s'agisse d'une erreur de la part du graveur lequel, ayant remarqué qu'il avait omis ce mot à sa place normale, l'aura gravé à l'endroit où il en était de son travail, soit entre <foreign>budhawāra</foreign> et <foreign>nakṣatra</foreign>.</q> The fact that our text shows the same anomaly reveals that the misplacement must have occurred in the template from which both texts have been copied onto stone.</note>
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<p n="1-3">Hail! Elapsed Śaka year 796, month of Caitra, second <foreign>tithi</foreign> of the waxing fortnight, Haryaṅ (of the 6-day cycle), Kalivuan (of the 5-day cycle), Wednesday, lunar mansion Kr̥ttikā (i.e., on 24 March 874 CE).</p>
<p n="3-6">That was when the offical of Hino <supplied reason="explanation">called</supplied> <foreign>pu</foreign> Apus demarcated as a <foreign>sīma</foreign> the land of his foundation at Saliṅsiṅan. Its extent from south to north: 44 <foreign>ḍpa</foreign>; its extent from east to west: 67 <foreign>ḍpa</foreign>.
1 <foreign>lān</foreign> paddy field of Śrī Maṅgala was delimited by it (i.e., by the land, for him) as replacement for the land of his foundation.<note>The form <foreign>pinanusukkakannya</foreign> is problematic. On the face of it, we have a <foreign>p-in-anusukakan-nya</foreign>, so a passive form with pronominal agent suffix -<foreign>nya</foreign>, derived from <foreign>panusukakən</foreign> which is itself a <foreign>paN-...-akən</foreign> derivation from <foreign>susuk</foreign>. Such forms normally have benefactive meaning. Moreover, since in the context honorific -<foreign>nira</foreign> is used a pronominal suffix with reference to <foreign>pu</foreign> Apus, -<foreign>nya</foreign> must refer to something or someone else, of lower status. This means that Sarkar’s translation <q>was marked out by him (i.e., by <foreign>pu</foreign> Apus)</q> of the parallel passage in <ref target="DHARMA_INSIDENKSriManggalaII.xml">Sri Manggala II</ref> cannot be accepted; equally problematic is Stutterheim’s translation <q>het afgebakend worden door hem</q> (i.e., <q>the fact of being delimited by him</q>), which implies the interesting idea that -<foreign>nya</foreign> could here serve to nominalize the verb, as in Indonesian, but then still takes -<foreign>nya</foreign> as expressing the agent, again in contravention of the fact that this text refers to <foreign>pu</foreign> Apus with -<foreign>nira</foreign>. Anyhow, I don't remember having seen any clear evidence of the existence of such a nominalizing construction with -<foreign>nya</foreign> in Old Javanese. Since in <foreign>paṅidulnya</foreign> and <foreign>paṅavetannya</foreign>, the suffix -<foreign>nya</foreign> refers to the <foreign>lmah dharmanira</foreign>, and since it is most likely that <foreign>pinanusukkakannya</foreign> literally means <q>was demarcated on behalf of so. by it/him/her</q>, I assume that -<foreign>nya</foreign> in <foreign>pinanusukkakannya</foreign> has the same references as in <foreign>paṅidulnya</foreign> and <foreign>paṅavetannya</foreign>, while the beneficiary is not explicitly expressed but seems to have been <foreign>pu</foreign> Apus.</note>
The purpose of the paddy field was as place for the field laborers <supplied reason="explanation"><foreign>kavaduā-humān</foreign></supplied><note>In <ref target="DHARMA_INSIDENKSriManggalaII.xml">Sri Manggala II</ref>, the reading is <foreign>kavaduA-hummā</foreign>, which seems to be an error. The base is obviously <foreign>vadvā huma</foreign>, which in turn must be an otherwise unattested equivalent to the more common term <foreign>vadahuma</foreign>, glossed in <bibl><ptr target="bib:Zoetmulder1982_01"/></bibl> as <q>a category of functionaries (inscr.)</q>. The spelling <foreign>vadvā huma</foreign> makes it transparent that the expression probably had a meaning like <q>field laborers</q>.</note> in Saliṅsiṅan.</p>
<p n="6-9">The witnesses were the elders, the <foreign>patih</foreign>s, the <foreign>kalaṅ</foreign>s, the <foreign>gusti</foreign>s, the <foreign>vinəkas</foreign>es, the <foreign>variga</foreign>s, the <foreign>heralds</foreign>, the village headmen, the custodians, the priests, the officiants, the scribes, the temple workers in village Poh. They were all given <foreign>vəḍihan</foreign> cloth and ate.</p>
<p n="9-10">Whoever disturbs the foundation will meet with great sin, suffering and pain, and disappears in the Mahāprīta hell.</p>
<!-- Sarkar: <p>Hail ! The Śaka year expired, 796, the month of Caitra‚ second day of the bright half of the month, haryaṅ‚19, kalivon20, Wednesday, tithi21, the lunar mansion Kṛttikā. That is the time when the pamgat of Hino (named) Pu Apus marked out into a freehold (some) lands for his funerary temple at Saliṅśiṅan22. In the direction of the South, it is forty-four ḍəpa (in measurement) ; in the direction of the East, it is sixty– seven23 dəpa (in measurement). A savah-field was also marked out by him at Śrī Maṅgala24 against the exchaṅe of lands (acquired) for his funerary temple. The use of the savah-field is to be for the dwelliṅ-places (?)25 of the united body of the vadua-s26 of Saliṅgśiṅan. The witnesses are the rāmanta-s27 of Saliṅśiṅan (:) patih‚ kalaṅ‚ gusti‚ variga‚ vinkas‚ parujar‚ tuha vanuā and rāma jātaka‚28 marhyaṅ29 sthā paka‚30 upakalpa31 kāyastha32 and Devakarmma33 as also the rāma-s of Śrī Maṅgala and34 Vanua poh. All of them obtained food-stuffs and clothes. The aim is that if there be any one who violates the funerary temple ( at Saliṅśiṅan ), he may suffer up to the remotest future (i. e. for ages) (the punishments accruiṅ from) five great sins and all sorts of sorrows !</p> -->
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<div type="bibliography">
<p>First edited in <bibl><ptr target="bib:TitiSurtiNastiti2018_01"/></bibl>. This digital edition, from photogrammetry, is based on the new edition in <bibl><ptr target="bib:TitiSurtiNastiti+al2024_01"/></bibl>.</p>
<listBibl type="primary">
<bibl n="TSN"><ptr target="bib:TitiSurtiNastiti2018_01"/><citedRange unit="page">196-197</citedRange></bibl>
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<listBibl type="secondary">
<bibl><ptr target="bib:TitiSurtiNastiti+al2024_01"/><citedRange unit="page">???</citedRange><citedRange unit="section">2.4.2</citedRange></bibl>
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further Nakada refs. for Sri Manggala II
BKI. 10: 160 — VOJ, nos. 276 & 288 — JiJ 7 —
NBG. XXXIV, 3: 89 (II, n); 4: 111f. (I, c); XXXV: 43 (II, 2, a) —
BHKed : 220 — KGiJ: 243 - IHV. I, nos. 790 & 815 -TBG. LXXIV: 86-88° — DBB, no. 144 —
CIJ I, no. XXXIII — JCII: 84 (XXVI)
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Commentary