Tija & Haru-Haru (11th c. CE?)

Editor: Arlo Griffiths.

Identifier: DHARMA_INSIDENKTija-HaruHaru.

Language: Old Javanese.

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

Version: 2024-10-30 00:40 (b42d535), last modified 2024-10-08 08:19 (9d06222).

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⟨Page 2r⟩⟨2r1⟩mabaki ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan·, ri tija, mvaṅ i haru-haru, Atəhər· kabhukti deni kbo ⟨2r2⟩ kikil·, kunaṁ lavasnya kadval·, vvalu likur tahun·, kunaṁ tiṅkaḥnya de buyut amabaki ¿A?⟨ti⟩numbas· varuk· lpas· tan kapra⟨2r3⟩măṇa Ikaṁ sīma kavajvan· ri tija, mvaṅ i haru-haru denikaṅ avaju ri manayutī, kevala buyut amabaki juga pramāṇa ri ⟨2r4⟩ salbak·-vukirnya, savaḥnya, kəbvanya, sapaniskāranya kabeḥ, tka ri sukhaduḥkhanya magə⟨ṁ⟩ maḍmit·, tuhun tan· kola⌇⟨2r5⟩h-ulaha Ikaṁ sīma tija haru-haru denikaṅ avaju ri manayuti, Apan· huvus· ¿pulu? lpas·, kunaṁ keṅət-iṅətanya de śrī ma⟨2r6⟩hārāja, sor pakṣanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, mvaṅ ikaṁ ḍinamvan·, balavăn· pakṣanikaṁ kbo ki⟨Page 2v⟩⟨right: 2⟩⟨2v1⟩kil·, makanimitta vara-varaḥ rakryān jasun· vuṅkal· I śrī mahārāja, sira liṁnira pramāṇa Irikaṁ sīma kavajvan· ya⟨2v2⟩tan· tuhagana Ikaṅ avaju ri suruhanya, Āpan nāyaka parani sadr̥vya-hajinikaṁ sīma kavajvan· liṁ rakryān· jasu⟨2v3⟩n vuṅkal·,

tinañan· pvekaṅ avaju ri manayuti maṅaran· vasana, ḍinamvan· de śrī mahārāja ri parani dr̥vya-hajinikaṁ sīma ⟨2v4⟩ kavajvan· ri tija, lāvan i haru-haru, Ikaṁ pinupunikaṅ avaju ri manayuti, mājar ikaṅ avaju ri manayuti maṅaran va⟨2v5⟩sana, mvaṁ ḍinamvan·, pinakapaṅivə:nya Irikaṁ paṅuraṅ aṅasūvu⟨h-u⟩vuḥ liṁnya, tan tinahilakənya riṁ nāyaka, mithya ta ṅaranikā ra⟨2v6⟩kryān· jasun· vuṅkal yan panəṅguḥ mareṁ nāyaka dr̥vya-hajinikaṁ sīma kavajvan·, ri tija, lāvan i haru-haru, ¿kahola{⌈}⟨Page 3r⟩⟨3r1⟩n? denikaṅ avaju ri manayuti, maṅkana panəṅg¿a?⟨u⟩⟨ḥ⟩nikaṅ avaju ri manayuti, tan vnaṅ anaṇḍākn irikaṁ sīma kavajvan·, tan vnaṅ adval·⌇ ⟨3r2⟩ varuk·, tan vnaṅ adval· lpas·,

mithya gatinikā, makanimitta pobhayanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, ḍi⟨3r3⟩namvan·, Ikaṅ avaju ri mapapan·, Avaju ri paḍaṁ, Avaju ri paṅkaja, Avaju ri paliñjvan·, paḍāvaraḥ I śrī mahārāja yan· vna⟨3r4⟩ṅ anaṇḍakən·, paḍa vnaṅ adval· varuk·, paḍa vnaṅ adval· lpas· Irikaṁ sīma kavajvan·, tan· pareṁ nāyaka dr̥vya-hajinya, keva⟨3r5⟩la kapramāṇa denya sovaṁ-sovaṁ, tuhun ikaṁ paṅmas·, lāvan ikaṁ pore liṁnya mareṁ nāyaka, kalñokan· deniṁ parāva⟨3r6⟩ju ta ṅaranikā Ikaṅ avaju ri manayuti, vara-varah ikaṅ avaju kapā(t)· hiniḍəp de śrī mahārāja, maṅkana kasorni pakṣa⌇⟨Page 3v⟩⟨right: 3⟩⟨3v1⟩nikaṅ avaju ri manayuti, kunaṁ təmən amagəhakən· pakṣanikaṁ kbo kikil·, vvaya tulis· rakryān asīma kmitanikaṁ bu⌇⟨3v2⟩yut amabaki Amapagəhakn ikaṁ buyut amabaki yan· pramāṇa ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan· ⟨3v3⟩ ri tija, lāvan i haru-haru, kaliliranani vka vet· buyut amabaki, tan kolah-ulaha denikaṅ avaju ri manayuti tka ⟨3v4⟩ ri vka-vetnya, tka ri dlāhaniṁ dlāha,

Ikaṁ vvaṁ yan· huvus pinagəhan· deni tulis· rakryān asīma, pinagəhakn ikā de ⟨3v5⟩ śrī mahārāja, tan ucap-ucapən· tka ri dlāhaniṁ dlāha, lāvan· muvaḥ Atyanta lavasnyan· tinumbas ikaṁ sīma kavajvan i ti⌇⟨3v6⟩ja lāvan i haru-haru, tka vvalu likur tahun·, tan· hana paṅanuvandhanikaṅ avaju ri manayuti, kveḥnira saṁ nāyaka ri haR̥p·,

⟨Page 2r⟩ 
⟨2r1⟩ mabaki ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan·, ri tija, mvaṅ i haru-haru, Atəhər· kabhukti deni kbo 
⟨2r2⟩ kikil·, kunaṁ lavasnya kadval·, vvalu likur tahun·, kunaṁ tiṅkaḥnya de buyut amabaki ¿A?⟨ti⟩numbas· varuk· lpas· tan kapra-
⟨2r3⟩ măṇa Ikaṁ sīma kavajvan· ri tija, mvaṅ i haru-haru denikaṅ avaju ri manayutī, kevala buyut amabaki juga pramāṇa ri 
⟨2r4⟩ salbak·-vukirnya, savaḥnya, kəbvanya, sapaniskāranya kabeḥ, tka ri sukhaduḥkhanya magə⟨ṁ⟩ maḍmit·, tuhun tan· kola⌇-
⟨2r5⟩ h-ulaha Ikaṁ sīma tija haru-haru denikaṅ avaju ri manayuti, Apan· huvus· ¿pulu? lpas·, kunaṁ keṅət-iṅətanya de śrī ma-
⟨2r6⟩ hārāja, sor pakṣanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, mvaṅ ikaṁ ḍinamvan·, balavăn· pakṣanikaṁ kbo ki-
⟨Page 2v⟩ right: 2
⟨2v1⟩ kil·, makanimitta vara-varaḥ rakryān jasun· vuṅkal· I śrī mahārāja, sira liṁnira pramāṇa Irikaṁ sīma kavajvan· ya-
⟨2v2⟩ tan· tuhagana Ikaṅ avaju ri suruhanya, Āpan nāyaka parani sadr̥vya-hajinikaṁ sīma kavajvan· liṁ rakryān· jasu-
⟨2v3⟩ n vuṅkal·, tinañan· pvekaṅ avaju ri manayuti maṅaran· vasana, ḍinamvan· de śrī mahārāja ri parani dr̥vya-hajinikaṁ sīma 
⟨2v4⟩ kavajvan· ri tija, lāvan i haru-haru, Ikaṁ pinupunikaṅ avaju ri manayuti, mājar ikaṅ avaju ri manayuti maṅaran va-
⟨2v5⟩ sana, mvaṁ ḍinamvan·, pinakapaṅivə:nya Irikaṁ paṅuraṅ aṅasūvu⟨h-u⟩vuḥ liṁnya, tan tinahilakənya riṁ nāyaka, mithya ta ṅaranikā ra-
⟨2v6⟩ kryān· jasun· vuṅkal yan panəṅguḥ mareṁ nāyaka dr̥vya-hajinikaṁ sīma kavajvan·, ri tija, lāvan i haru-haru, ¿kahola{⌈}-
⟨Page 3r⟩ 
⟨3r1⟩ n? denikaṅ avaju ri manayuti, maṅkana panəṅg¿a?⟨u⟩⟨ḥ⟩nikaṅ avaju ri manayuti, tan vnaṅ anaṇḍākn irikaṁ sīma kavajvan·, tan vnaṅ adval·⌇ 
⟨3r2⟩ varuk·, tan vnaṅ adval· lpas·, mithya gatinikā, makanimitta pobhayanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, ḍi-
⟨3r3⟩ namvan·, Ikaṅ avaju ri mapapan·, Avaju ri paḍaṁ, Avaju ri paṅkaja, Avaju ri paliñjvan·, paḍāvaraḥ I śrī mahārāja yan· vna-
⟨3r4⟩ ṅ anaṇḍakən·, paḍa vnaṅ adval· varuk·, paḍa vnaṅ adval· lpas· Irikaṁ sīma kavajvan·, tan· pareṁ nāyaka dr̥vya-hajinya, keva-
⟨3r5⟩ la kapramāṇa denya sovaṁ-sovaṁ, tuhun ikaṁ paṅmas·, lāvan ikaṁ pore liṁnya mareṁ nāyaka, kalñokan· deniṁ parāva-
⟨3r6⟩ ju ta ṅaranikā Ikaṅ avaju ri manayuti, vara-varah ikaṅ avaju kapā(t)· hiniḍəp de śrī mahārāja, maṅkana kasorni pakṣa⌇-
⟨Page 3v⟩ right: 3
⟨3v1⟩ nikaṅ avaju ri manayuti, kunaṁ təmən amagəhakən· pakṣanikaṁ kbo kikil·, vvaya tulis· rakryān asīma kmitanikaṁ bu⌇-
⟨3v2⟩ yut amabaki Amapagəhakn ikaṁ buyut amabaki yan· pramāṇa ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan· 
⟨3v3⟩ ri tija, lāvan i haru-haru, kaliliranani vka vet· buyut amabaki, tan kolah-ulaha denikaṅ avaju ri manayuti tka 
⟨3v4⟩ ri vka-vetnya, tka ri dlāhaniṁ dlāha, Ikaṁ vvaṁ yan· huvus pinagəhan· deni tulis· rakryān asīma, pinagəhakn ikā de 
⟨3v5⟩ śrī mahārāja, tan ucap-ucapən· tka ri dlāhaniṁ dlāha, lāvan· muvaḥ Atyanta lavasnyan· tinumbas ikaṁ sīma kavajvan i ti⌇-
⟨3v6⟩ ja lāvan i haru-haru, tka vvalu likur tahun·, tan· hana paṅanuvandhanikaṅ avaju ri manayuti, kveḥnira saṁ nāyaka ri haR̥p·, 

Apparatus

⟨2r1⟩ amabaki B ⬦ amataki S • Stutterheim misreads this word with t instead of b throughout his edition. Further instances will not be noted.

⟨2r5⟩ huvus· ¿pulu? lpas· • We consider pulu to be some kind of copying error, as no word pulu or anything close to it seems to fit here. Perhaps the word is redundant altogether, seeing that huvus lpas is a fixed combination while pulu shares its vowels with huvus and its consonants with lpas. Another possibility is that it is an error for pupu(l).

⟨2v5⟩ aṅasūvu⟨h-u⟩vuḥ ⬦ aṅasū vuvuḥ S B.

⟨2v6⟩ ¿kahola{⌈}⟨Page 3r⟩⟨3r1⟩n? S B • Correct kolah-olahan (a rare form attested elsewhere only in Kedungwangi) or kolah-ulahan (frequently attested)?

⟨3r1⟩ panəṅg¿a?⟨u⟩⟨ḥ⟩° ⬦ panəṅga° S; panəṅga⟨ḥ⟩° B.

⟨3v5⟩ ucap-ucapən· B ⬦ uvap-uvapən· S.

⟨3r6⟩ °vandha° ⬦ °vanḍa° S; °vaṇḍa° B.

Translation by Arlo Griffiths

(2r1–2v3) […] the founding fathers regarding the purchases of the founding fathers (buyut amabaki) in the sīmas of the garment wearers (kavajvan) in Tija and in Haru-Haru. Subsequently they were enjoyed by Kbo Kikil. As for the duration since they were sold, it is twenty-eight years. As for the conditions under which they were purchased by the founding fathers, it is as varuk (land) [and] free.¹ The sīmas in Tija and in Haru-Haru are not under the authority of the “garment wearers” (avaju) at Manayuti. Only the founding fathers alone have authority over all their “valleys and hills”, paddy fields, orchards, and all their belongings, including their “pain and relief”, great or small. Truly the sīmas in Tija [and in] Haru-Haru shall not be interfered with by the “garment wearers” at Manayuti. For they are already free. Now it should be considered attentively by the Great King [that] the case of the “garment wearers” at Manayuti — notably Vasana and Ḍinamvan — is weaker [while] the case of Kbo Kikil is stronger, on the grounds of the report of the Lord of Jasun Vuṅkal to the Great King.² He said that he (sira, i.e., Kbo Kikil?) has authority over the sīmas of the “garment wearers” [and] that the “garment wearers” are not diligent in their task, for the nāyakas are benefitting from all the royal revenue of the sīmas of the “garment wearers”. [Thus] spoke the Lord of Jasun Vuṅkal.³

(2v3–3r2) @@@When the “garment wearers” at Manayuti called Vasana [and] Ḍinamvan were questioned by the Great King about who is benefitting from the royal revenue of the sīmas of the “garment wearers” at Tija and Haru-Haru goes, that is collected by the “garment wearers” at Manayuti, the “garment wearers” at Manayuti called Vasana and Ḍinamvan informed that they give special attention to the paṅuraṅs who say they are raising orphans (*aṅasu uvuh-uvuh liṅnya) for which no tribute is paid by them (the paṅuraṅs or the “garment wearers”?) to the nāyakas; [hence] that the Lord of Jasun Vuṅkal is what one calls deceitful insofar as he asserts that the royal revenue of the sīmas of the “garment wearers” at Tija and Haru-Haru is benefitting the nāyakas, due to interference by the “garment wearers” at Manayuti. Such was the assertion of the “garment wearers” at Manayuti [who added that] it is not allowed to pawn the sīmas of the “garment wearers”, not allowed to sell them as varuk [land], not allowed to sell them free. (3r2–3v4) The [previous] position is deceitful, on the grounds of the concurrence of the “garment wearers” at Manayuti, notably Vasana [and] Ḍinamvan. The “garment wearer” at Mapapan, the “garment wearer” at Paḍaṅ, the “garment wearer” at Paṅkaja [and] the “garment wearer” at Paliñjvan all reported to the Great King that it is allowed to pawn, allowed to sell as varuk [land], allowed to sell free the sīmas of the “garment wearers”; [that] their royal revenue does not benefit the nāyakas; [that] they are exclusively controlled by each one. But even so the so-called paṅəmas and pore benefit to the nāyakas. Cheated by the other “garment wearers” is what the “garment wearers” at Manayuti are. [This was] the report of the four “garment wearers”, taken to heart by the Great King. Such was the weakness of the case of the “garment wearers” at Manayuti. But [the Great King] sincerely confirmed the case of Kbo Kikil. The Lords sīma holders had a document kept in custody by the founding fathers confirming about the founding fathers that the control over the purchases of the founding fathers in the sīmas of the “garment wearers” in Tija and in Haru-Haru will be inherited by the descendants of the founding fathers, and shall not be interfered with by the “garment wearers” in Manayuti including their descendants, into the future’s future. (3v4–3v6) The man who had been sustained by the document of a Lord sīma holder was confirmed by the Great King. [Even] into the future’s future it should not be discussed. And further, the duration since the sīmas of the “garment wearers” in Tija and in Haru-Haru were sold being exceedingly long — amounting to twenty-eight years — the “garment wearers” in Manayuti have no continuity (paṅanubandha), all of the nāyakas in front, […]

Commentary

Bibliography

First edited by W. F. Stutterheim (1925) without translation; edited again by Boechari (2012) with Indonesian translation. This digital edition was established by Arlo Griffiths in April 2023 from photographs. Only significant variant readings are recorded in the apparatus.

Primary

[S] Stutterheim, Willem Frederik. 1925. “Transscripties van twee Jayapattra's.” OV (Bijlage D), pp. 57–60. Item I, pages 57–59.

[B] Boechari. 2012. “Transkripsi (dan terjemahan) aneka prasasti.” In: Melacak sejarah kuno Indonesia lewat prasasti / Tracing ancient Indonesian history through inscriptions. Jakarta: Kepustakaan Populer Gramedia (KPG); Departemen Arkeologi, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia; École française d'Extrême-Orient, pp. 473–528. Item VIII, pages 494–499.

Notes

1. The term (lmaḥ) varuk is found in the Alasantan and Paradah I charters of Sindok’s reign. It is only very rarely found in other periods (one case being the Paguhan inscription of 1338 Śaka).
2. The rakryān of Jasun Vuṅkal figures in Baru (952 Śaka) Cdef11, Sima Anglayang (before 968 Śaka) 5r2, Garaman (975 Śaka). Outside of the combination with rakryān, the synonymous toponym Bavaṅ Vatu appears already in Cunggrang II (851 Śaka) and both versions of the toponym continue to occur down to the Majapahit period.
3. Alternatively: “He said that he (the Lord himself or Kbo Kikil?) held authority over the sīmas of the “garment wearers” if the “garment wearers” were not diligent in their task …” — but then how would this connect with the āpan clause?

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<lb n="2r4"/>salbak·-vukirnya, savaḥnya, kəbvanya, sapaniskāranya kabeḥ, tka ri sukhaduḥkhanya magə<supplied reason="omitted">ṁ</supplied> maḍmit·, tuhun tan· kola<g type="squiggleVertical">§</g><lb break="no" n="2r5"/>h-ulaha Ikaṁ sīma tija haru-haru denikaṅ avaju ri manayuti, Apan· huvus· <sic>pulu</sic> lpas·, kunaṁ keṅət-iṅətanya de śrī ma<lb break="no" n="2r6"/>hārāja, sor pakṣanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, mvaṅ ikaṁ ḍinamvan·, balavăn· pakṣanikaṁ kbo ki<pb n="2v" break="no"/><fw n="2v" place="right" rend="bt-rotated"><num value="2">2</num></fw><lb break="no" n="2v1"/>kil·, makanimitta vara-varaḥ rakryān jasun· vuṅkal· I śrī mahārāja, sira liṁnira pramāṇa Irikaṁ sīma kavajvan· ya<lb break="no" n="2v2"/>tan· tuhagana Ikaṅ avaju ri suruhanya, Āpan nāyaka parani sadr̥vya-hajinikaṁ sīma kavajvan· liṁ rakryān· jasu<lb break="no" n="2v3"/>n vuṅkal·,</p> <p>tinañan· pvekaṅ avaju ri manayuti maṅaran· vasana, ḍinamvan· de śrī mahārāja ri parani dr̥vya-hajinikaṁ sīma

<lb n="2v4"/>kavajvan· ri tija, lāvan i haru-haru, Ikaṁ pinupunikaṅ avaju ri manayuti, mājar ikaṅ avaju ri manayuti maṅaran va<lb break="no" n="2v5"/>sana, mvaṁ ḍinamvan·, pinakapaṅivə:nya Irikaṁ paṅuraṅ aṅasūvu<supplied reason="omitted">h-u</supplied>vuḥ liṁnya, tan tinahilakənya riṁ nāyaka, mithya ta ṅaranikā ra<lb break="no" n="2v6"/>kryān· jasun· vuṅkal yan panəṅguḥ mareṁ nāyaka dr̥vya-hajinikaṁ sīma kavajvan·, ri tija, lāvan i haru-haru, <sic>kahola<surplus>⌈</surplus><pb break="no" n="3r"/><lb break="no" n="3r1"/>n</sic> denikaṅ avaju ri manayuti, maṅkana panəṅg<choice><sic>a</sic><corr>u</corr></choice><supplied reason="omitted">ḥ</supplied>nikaṅ avaju ri manayuti, tan vnaṅ anaṇḍākn irikaṁ sīma kavajvan·, tan vnaṅ adval·<g type="squiggleVertical">§</g>

<lb n="3r2"/>varuk·, tan vnaṅ adval· lpas·,</p> <p>mithya gatinikā, makanimitta pobhayanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, ḍi<lb break="no" n="3r3"/>namvan·, Ikaṅ avaju ri mapapan·, Avaju ri paḍaṁ, Avaju ri paṅkaja, Avaju ri paliñjvan·, paḍāvaraḥ I śrī mahārāja yan· vna<lb break="no" n="3r4"/>ṅ anaṇḍakən·, paḍa vnaṅ adval· varuk·, paḍa vnaṅ adval· lpas· Irikaṁ sīma kavajvan·, tan· pareṁ nāyaka dr̥vya-hajinya, keva<lb break="no" n="3r5"/>la kapramāṇa denya sovaṁ-sovaṁ, tuhun ikaṁ paṅmas·, lāvan ikaṁ pore liṁnya mareṁ nāyaka, kalñokan· deniṁ parāva<lb break="no" n="3r6"/>ju ta ṅaranikā Ikaṅ avaju ri manayuti, vara-varah ikaṅ avaju kapā<unclear>t</unclear>· hiniḍəp de śrī mahārāja, maṅkana kasorni pakṣa<g type="squiggleVertical">§</g><pb n="3v" break="no"/><fw n="3v" place="right" rend="bt-rotated"><num value="3">3</num></fw><lb break="no" n="3v1"/>nikaṅ avaju ri manayuti, kunaṁ təmən amagəhakən· pakṣanikaṁ kbo kikil·, vvaya tulis· rakryān asīma kmitanikaṁ bu<g type="squiggleVertical">§</g><lb break="no" n="3v2"/>yut amabaki Amapagəhakn ikaṁ buyut amabaki yan· pramāṇa ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan·

<lb n="3v3"/>ri tija, lāvan i haru-haru, kaliliranani vka vet· buyut amabaki, tan kolah-ulaha denikaṅ avaju ri manayuti tka

<lb n="3v4"/>ri vka-vetnya, tka ri dlāhaniṁ dlāha,</p> <p part="I">Ikaṁ vvaṁ yan· huvus pinagəhan· deni tulis· rakryān asīma, pinagəhakn ikā de

<lb n="3v5"/>śrī mahārāja, tan ucap-ucapən· tka ri dlāhaniṁ dlāha, lāvan· muvaḥ Atyanta lavasnyan· tinumbas ikaṁ sīma kavajvan i ti<g type="squiggleVertical">§</g><lb break="no" n="3v6"/>ja lāvan i haru-haru, tka vvalu likur tahun·, tan· hana paṅanuvandhanikaṅ avaju ri manayuti, kveḥnira saṁ nāyaka ri haR̥p·,</p>

</div>

<lem source="bib:Boechari2012_33">amabaki</lem>

<rdg source="bib:Stutterheim1925_04">amataki</rdg>

<note>Stutterheim misreads this word with <foreign>t</foreign> instead of <foreign>b</foreign> throughout his edition. Further instances will not be noted.</note>

</app>

<!-- <app loc="2r1">

<lem source="bib:Stutterheim1925_04">kbo <lb n="2r2"/>kikil·</lem>

<rdg source="bib:Boechari2012_33">kbo kikil· <lb n="2r2"/>kikil·</rdg>

</app>

<lem source="bib:Stutterheim1925_04">kapramăṇa</lem>

<rdg source="bib:Boechari2012_33">kapramaṇā</rdg>

</app>

<lem source="bib:Stutterheim1925_04">manayutī</lem>

<rdg source="bib:Boechari2012_33">manayuti</rdg>

</app>

<lem>magə<supplied reason="omitted">ṁ</supplied> maḍmit·</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">magəm aḍmit·</rdg>

</app> -->

<lem>huvus· <sic>pulu</sic> lpas·</lem>

<note>We consider <foreign>pulu</foreign> to be some kind of copying error, as no word <foreign>pulu</foreign> or anything close to it seems to fit here. Perhaps the word is redundant altogether, seeing that <foreign>huvus lpas</foreign> is a fixed combination while <foreign>pulu</foreign> shares its vowels with <foreign>huvus</foreign> and its consonants with <foreign>lpas</foreign>. Another possibility is that it is an error for <foreign>pupu(l)</foreign>.</note>

</app>

<!-- <app loc="2v4">

<lem>lāvan</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">lavan</rdg>

</app>

<lem>mājar</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">majar</rdg>

</app>-->

<lem>aṅasūvu<supplied reason="omitted">h-u</supplied>vuḥ</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">aṅasū vuvuḥ</rdg>

</app>

<!--<app loc="2v5">

<lem>ṅaranikā</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">ṅaranika</rdg>

</app>

<lem>lāvan</lem>

<rdg source="bib:Stutterheim1925_04 bib:Boechari2012_33">lavan</rdg>

</app>-->

<lem source="bib:Stutterheim1925_04 bib:Boechari2012_33"><sic>kahola<surplus>⌈</surplus><pb break="no" n="3r"/><lb break="no" n="3r1"/>n</sic></lem>

<note>Correct <foreign>kolah-olahan</foreign> (a rare form attested elsewhere only in <ref target="DHARMA_INSIDENKKedungwangi">Kedungwangi</ref>) or <foreign>kolah-ulahan</foreign> (frequently attested)?</note>

</app>

<lem>panəṅg<choice><sic>a</sic><corr>u</corr></choice><supplied reason="omitted">ḥ</supplied>°</lem>

<rdg source="bib:Stutterheim1925_04">panəṅga°</rdg>

<rdg source="bib:Boechari2012_33">panəṅga<supplied reason="omitted">ḥ</supplied>°</rdg>

</app>

<lem source="bib:Boechari2012_33">ucap-ucapən·</lem>

<rdg source="bib:Stutterheim1925_04">uvap-uvapən·</rdg>

</app>

<lem>°vandha°</lem><rdg source="bib:Stutterheim1925_04">°vanḍa°</rdg>

<rdg source="bib:Boechari2012_33">°vaṇḍa°</rdg>

</app>

<!--

3r2. lpas: Stutterheim menceraikan kata-kata ini tan vnaṅa naṇḍākən, tan vnaṅa dval varuk, tan vnaṅa dval lpas. Pemberian bentuk arealis kepada kata vnaṅ di sini menurut hemat kami kurang tepat.

3r2. mithya: mithyaṁ B. B's typescript doesn't actually show the engma that is found in the 2012 book...

3r6. ṅaranikā: ṅaran ika B.

3r6. kapāk·: kapāt· B S. Corr. kapāt·.

3r4. tka: tkā B.

3r5. tka: tkā B.

-->

</listApp>

</div>

<p n="2r1–2v3"><gap reason="lost"/> the founding fathers regarding the purchases of the founding fathers <supplied reason="explanation"><foreign>buyut amabaki</foreign></supplied> in the <foreign>sīma</foreign>s of the <abbr>garment wearers</abbr> <supplied reason="explanation"><foreign>kavajvan</foreign></supplied> in Tija and in Haru-Haru. Subsequently they were enjoyed by Kbo Kikil. As for the duration since they were sold, it is twenty-eight years. As for the conditions under which they were purchased by the founding fathers, it is as <foreign>varuk</foreign> <supplied reason="explanation">land</supplied> <supplied reason="subaudible">and</supplied> free.<note>The term <foreign>(lmaḥ) varuk</foreign> is found in the <ref target="DHARMA_INSIDENKAlasantan.xml">Alasantan</ref> and <ref target="DHARMA_INSIDENKAlasantan.xml">Paradah I</ref> charters of Sindok's reign. It is only very rarely found in other periods (one case being the <ref target="DHARMA_INSIDENKPaguhan.xml">Paguhan inscription</ref> of 1338 Śaka).</note> The <foreign>sīma</foreign>s in Tija and in Haru-Haru are not under the authority of the <q>garment wearers</q> <supplied reason="explanation"><foreign>avaju</foreign></supplied> at Manayuti. Only the founding fathers alone have authority over all their <q>valleys and hills</q>, paddy fields, orchards, and all their belongings, including their <q>pain and relief</q>, great or small. Truly the <foreign>sīma</foreign>s in Tija <supplied reason="subaudible">and in</supplied> Haru-Haru shall not be interfered with by the <q>garment wearers</q> at Manayuti. For they are already free. Now it should be considered attentively by the Great King <supplied reason="subaudible">that</supplied> the case of the <q>garment wearers</q> at Manayuti — notably Vasana and Ḍinamvan — is weaker <supplied reason="subaudible">while</supplied> the case of Kbo Kikil is stronger, on the grounds of the report of the Lord of Jasun Vuṅkal to the Great King.<note>The <foreign>rakryān</foreign> of Jasun Vuṅkal figures in Baru (952 Śaka) Cdef11, Sima Anglayang (before 968 Śaka) 5r2, Garaman (975 Śaka). Outside of the combination with <foreign>rakryān</foreign>, the synonymous toponym Bavaṅ Vatu appears already in Cunggrang II (851 Śaka) and both versions of the toponym continue to occur down to the Majapahit period.</note> He said that he <supplied reason="explanation"><foreign>sira</foreign>, i.e., Kbo Kikil?</supplied> has authority over the <foreign>sīma</foreign>s of the <q>garment wearers</q> <supplied reason="subaudible">and</supplied> that the <q>garment wearers</q> are not diligent in their task, for the <foreign>nāyaka</foreign>s are benefitting from all the royal revenue of the <foreign>sīma</foreign>s of the <q>garment wearers</q>. <supplied reason="subaudible">Thus</supplied> spoke the Lord of Jasun Vuṅkal.<note>Alternatively: <q>He said that he <supplied reason="explanation">the Lord himself or Kbo Kikil?</supplied> held authority over the <foreign>sīma</foreign>s of the <q>garment wearers</q> if the <q>garment wearers</q> were not diligent in their task <gap reason="ellipsis"/></q> — but then how would this connect with the <foreign>āpan</foreign> clause?</note></p>

<p n="2v3–3r2">@@@When the <q>garment wearers</q> at Manayuti called Vasana [and] Ḍinamvan were questioned by the Great King about who is benefitting from the royal revenue of the <foreign>sīma</foreign>s of the <q>garment wearers</q> at Tija and Haru-Haru goes, that is collected by the <q>garment wearers</q> at Manayuti, the <q>garment wearers</q> at Manayuti called Vasana and Ḍinamvan informed that they give special attention to the paṅuraṅs who say they are raising orphans (*aṅasu uvuh-uvuh liṅnya) for which no tribute is paid by them (the paṅuraṅs or the <q>garment wearers</q>?) to the nāyakas; [hence] that the Lord of Jasun Vuṅkal is what one calls deceitful insofar as he asserts that the royal revenue of the <foreign>sīma</foreign>s of the <q>garment wearers</q> at Tija and Haru-Haru is benefitting the nāyakas, due to interference by the <q>garment wearers</q> at Manayuti. Such was the assertion of the <q>garment wearers</q> at Manayuti [who added that] it is not allowed to pawn the <foreign>sīma</foreign>s of the <q>garment wearers</q>, not allowed to sell them as varuk [land], not allowed to sell them free.

(3r2–3v4) The [previous] position is deceitful, on the grounds of the concurrence of the <q>garment wearers</q> at Manayuti, notably Vasana [and] Ḍinamvan. The <q>garment wearer</q> at Mapapan, the <q>garment wearer</q> at Paḍaṅ, the <q>garment wearer</q> at Paṅkaja [and] the <q>garment wearer</q> at Paliñjvan all reported to the Great King that it is allowed to pawn, allowed to sell as varuk [land], allowed to sell free the <foreign>sīma</foreign>s of the <q>garment wearers</q>; [that] their royal revenue does not benefit the nāyakas; [that] they are exclusively controlled by each one. But even so the so-called paṅəmas and pore benefit to the nāyakas. Cheated by the other <q>garment wearers</q> is what the <q>garment wearers</q> at Manayuti are. [This was] the report of the four <q>garment wearers</q>, taken to heart by the Great King. Such was the weakness of the case of the <q>garment wearers</q> at Manayuti. But [the Great King] sincerely confirmed the case of Kbo Kikil. The Lords sīma holders had a document kept in custody by the founding fathers confirming about the founding fathers that the control over the purchases of the founding fathers in the <foreign>sīma</foreign>s of the <q>garment wearers</q> in Tija and in Haru-Haru will be inherited by the descendants of the founding fathers, and shall not be interfered with by the <q>garment wearers</q> in Manayuti including their descendants, into the future’s future.

(3v4–3v6) The man who had been sustained by the document of a Lord sīma holder was confirmed by the Great King. [Even] into the future’s future it should not be discussed. And further, the duration since the <foreign>sīma</foreign>s of the <q>garment wearers</q> in Tija and in Haru-Haru were sold being exceedingly long — amounting to twenty-eight years — the <q>garment wearers</q> in Manayuti have no continuity <supplied reason="explanation"><foreign>paṅanubandha</foreign></supplied>, all of the nāyakas in front, <gap reason="lost"/></p>

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comments Tim 24/04/2023

The account is convoluted, and hard to follow when one doesn’t have all the context and doesn’t know how all dramatis personae are related. Let’s see if I have this straight:

Tija and Haruharu constitute sīma kavajvan, considered varuk and ləpas ‘free’, i.e., not controlled by the ‘garment wearers’ (avaju) at Manayuti (esp. Vasana and Ḍinamvan)…

purchased originally 28 years ago by buyut amabaki, ‘founding fathers’

subsequently ‘enjoyed’ i.e., possessed (kabhukti) by Kbo Kikil

but only the buyut amabaki are pramāṇa (have authority) over all parts of the sīma, which is tan kolah-ulaha ‘not to be interfered with’ by Vasana and Ḍinamvan

Rakryan Jasun Vuṅkal reports that the avaju at Manayuti are not doing their job, since the nāyakas are getting the tax money (instead of the Kbo Kikil), who has the right to it

the avaju at Manayuti, meanwhile, call the Rakryan a liar and make an excuse (unclear to me) for what (some of?) the revenue is being diverted.

The two contending parties:

the avaju at Manayuti (Vasana and Ḍinamvan) assert that it is not allowed to pawn (mortgage) or sell the sīma property whether as varuk or as ləpas.

but 4 avaju at Mapapan say the opposite, and that dravya haji does not go to (tan para) the nāyakas, and that one can pawn and sell in these ways.

Kbo Kikil is deemed by the king to have the ‘stronger case’ (balavān pakṣa) because he has the original document assigning pramāṇa to the descendants of the buyut amabaki

the king recognizes this as correct.

What do we know about avaju from other sources? What is their task (suruhan)?

Are the nāyakas agents of the Mahārāja? Since the sīma are ləpas, they should not be receiving revenue?

As far as technical terminology is concerned, I don’t like “control” for pramāṇa, but rather “authority” to collect revenue and also to exercise other pertaining rights (jurisdiction?).

paṅanubandha seems not to have a sense like “[criminal] propensity” or “proclivity” such as Rocher concludes for it, but probably something closer to the general sense of “connection”: they have no legitimate claim on the rights or revenue? I don’t think Boechari’s reading it as paṅanuvāda in the sense of “lawsuit” (gugatan) is likely, not least because anuvāda does not have this sense. Vāda = complaint, but not anuvāda.

tan ucap-ucapən· tka ri dlāhaniṁ dlāha is better rendered “it should not be called into question” or “debated” … — this is the common clause saying that the decision is final should preclude any future challenge.

Translating rakryan asīma as “Lords sīma holders” is quite awkward to me.

I’m not sure I have all the pieces in the right places here. There are a lot of moving parts. Let me know if you think I am misreading something here. I attach your translation with some proposed adjustments.

salbak-vukirnya = satala-soddeśa in the Bengal charters?

-->

</div>

</div>

<p>First edited by W. F. Stutterheim (<bibl rend="omitname"><ptr target="bib:Stutterheim1925_04"/></bibl>) without translation; edited again by Boechari (<bibl rend="omitname"><ptr target="bib:Boechari2012_33"/></bibl>) with Indonesian translation. This digital edition was established by Arlo Griffiths in April 2023 from photographs. Only significant variant readings are recorded in the apparatus.</p>

</listBibl>

<bibl/>

</listBibl>

</div>

</body>

</text>

</TEI>