Wintang Mas I (800 Śaka)

Editor: Arlo Griffiths.

Identifier: DHARMA_INSIDENKWintangMasI.

Hand description:

Languages: Old Javanese, Sanskrit.

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

Version: (20bd983), last modified (25eaa08).

Edition

⟨Page 1r⟩ ⟨1r1⟩ [svasti śaka-var]ṣātīta 800 śravaṇa-māsa tithi trayodaśi kr̥ṣṇa-pakṣa‚ ¿pa?⟨vu⟩, U, śu, vāra‚

tatkāla dyaḥ puṭu dinulur· deni rāmanira I kapuhunan·, juru pu go⟨1r2⟩[2+] tuha banuA saṁ Ādikā‚ muAṁ saṁ surā muAṁ saṁ tarā, saṁ garyya‚ ḍaṇḍa si kupiṁ, nāhan· kvaiḥ rāmanta dumulur· dyaḥ puṭu kālanyan· pinuput· pamuAtni ⟨1r3⟩ sīmanira I (v)intaṁ mas·, kāla pitāmaha Iṁ kailāsa vineḥ I maṅulihi,

kunaṁ parbhaktyanya I bhaṭāra śrī haricandana, kayatnāknanira muAṁ Anak·-vka⟨1r4⟩nira, katka dlāha, tan· pīṭā I tkani kapūjān· bhaṭāra haricandana, Iṁ trisamvatsarādi, praṣama ⟨ma⟩buka pintu, maṅasəAkna ya pasaṁ bras· tahilan· ⟨1r5⟩ 1 muAṁ phalāphalinya I bhaṭāra, muvaḥ tkani kapūjān· bhaṭāra buAt thyaṁ pisan· Iṁ satahun· mapuñjuṅa sira Agavaya Annaliṅga pamūjā I bha⟨1r6⟩ṭāra brahmā(,) muvaḥ mārgaśira-māsa, mākha-kāla, maṅasəAkna ya pasaṁ bras· tahilan· 1 muAṁ phalāphalinya, I bhaṭāra haricandana,

manamvaḥ ⟨1r7⟩ dyaḥ puṭu‚ maṅasəAkan· sira mas· mā 2 vḍihan· yu 1 I samgat· tiruAn· pu sapi‚ samgat· maṅulihi, pitāmaha Iṁ kailāsa, vineḥ vḍihan· yu 1 ⟨1r8⟩ mas· mā 2⟨,⟩ tuhān· I maṅulihi, pagar vsi, saṁ phaṇa varaṅan·, vineḥ vḍihan· yu 1 mas· mā 2⟨,⟩ taru maṅamvil· ḍa punta pula, vineḥ vḍihan· yu 1 mas· 2⟨,⟩ ⟨1r9⟩ saṁ karaṅka, tuṅgu rumaḥ I jamvu, vineḥ vḍihan· yu 1 mas· mā 2⟨,⟩

tatra sākṣī pitāmaha bhagavanta makabaihan·, muAṁ saṁ talahantan· kālih‚ ḍa punta vgi⟨1r10⟩l· ḍa punta mayaṅkā, rāma I bun hamas· kāliḥ saṁ karaṅ hulu, saṁ Aḍuti‚ parujar· si padmini, juru I ḍihyaṁ pu maṇḍiṁ, pasiṅir· saṁ paluṅan·, mu⟨1r11⟩Aṁ saṁ nalī, saṁ prabhī‚ pasak· kinabehannira pirak· mā 8⟨,⟩

likhita saṁ paṅuraṁ saṁ triyur· tuṁtuṁ ka¿ṇva?⟨rvo⟩liha pirak· mā 2 ||

I. Anuṣṭubh

jagatāṁ sarvvatobhadra‚

a

vara⟨1r12⟩n dāsyasi sāmpratam·

b

Asmāsu sakaleṣv ¿ai?⟨e⟩va,

c

Asāmānyopalabdhaye ||

d
II. Anuṣṭubh

nāveśyaḥ darśano baddhyaḥ

a

nirvvāṇaḥ pānyakas tathā

b

Āhr̥to bhaiṣaja⟨Page 1v⟩⟨1v1⟩(ś) caiva

c

sarvve t(e) mataru coditaḥ ||

d
III. Anuṣṭubh

brahmaṇī gariṇī tatvam

a

anāryyam vihīnan tathā

b

yadvat pāpaṁ mahat prāpya

c

tadvat· ¿ma?⟨R̥⟩ccha śapāt śapāt· ||

d

Apparatus

⟨1r1⟩ ¿pa?⟨vu⟩ ⬦ pa P • The need to correct the abbreviation for the name the ṣaḍvāra was pointed out by Damais 1955.

⟨1r2⟩ saṁ surā ⬦ saṁ surā P • My reading agrees with Damais 1970, p. 476.

⟨1r3⟩ (v)intaṁ ⬦ pintaṁ P.

⟨1r4⟩ pīṭā ⬦ pīṭhā P • Was pīḍā intended? — ⟨1r4⟩ praṣama ⟨ma⟩buka ⬦ prasama buka P • I assume on the analogy of Taji (1r6, 7r5) that we require a prefixed verb form after prasama and that the second ma has been dropped by haplography.

⟨1r6⟩ mākha-kāla ⬦ makha-kāla P.

⟨1r8⟩ saṁ phaṇa ⬦ ḍa(ṇa/po) P.

⟨1r10⟩ saṁ Aḍuti P • Proposing the alternative reading Adhuti, Damais 1970, p. 97, n. 1 claims: “Le dh est mal formé mais aucune autre lecture n’est possible”. — ⟨1r10⟩ pasiṅir· ⬦ pasiṅar· P.

⟨1r11⟩ ka¿ṇva?⟨rvo⟩liha ⬦ kapvoliha P • Damais 1970, p. 251, n. 1 notes: “Lecture incertaine, mais la plus probable nous paraît kaṇṭalīha. Le « kapwaliha » de Poerbatjaraka nous paraît exclu”. But Damais’ alternative reading yields no sense.

Translation into English by Arlo Griffiths

(1r1–1r2) Hail! Elapsed Śaka year 800, month of Śrāvaṇa, thirteenth tithi of the waning fortnight, Panirvan, Umanis, Friday (i.e., 1 August 878 CE).

That was when dyah Puṭu was accompanied by his headmen at Kapuhunan:

  • the foreman (called) pu Go[2+];
  • the village elders (called) saṅ Ādikā and saṅ Surā and saṅ Tarā‚ saṅ Garya;
  • the daṇḍa (called) si Kupiṅ.1
Those were all the headmen who accompanied dyah Puṭu when the pamvat of their sīma at Vintaṅ Mas was accomplished, [and] when the priest (pitāmaha) of Kailāsa was given Maṅulihi [as apanage].2

(1r2–1r6) As for its (i.e., the village’s) service (? parbhaktyan) to the deity Śrī Haricandana, they as well as their descendants must exert themselves for it down into the future. They must not be neglectful (pīṭā, i.e., pīḍā?)3 at the moment (? təkan)4 of the worship of the deity Haricandana.

  • At the start of the triennial (period), together they open the doors (? buka pintu).5 They shall offer 1 tahilan of pasaṅ bras with its various fruits to the deity.
  • Also, [at the] moment of the worship of the deity Haricandana, the divine corvée once per year is that they must present [food] (mapuñjuṅa)6 by making a rice-cone (anna-liṅga) for the worship of the deity Brahmā.
  • Also, the month of Mārgaśira is the festival period. They shall offer 1 tahilan of pasaṅ bras with its various fruits to the deity Haricandana.

(1r6–1r9) Dyah Puṭu offered homage. He offered 2 māṣas of gold [and] 1 set of vḍihan (cloth) to the official of Tiruan (called) pu Sapi.7 The official of Maṅulihi, (i.e.,) the priest of Kailāsa,8 was given 1 set of vḍihan [and] 2 māṣas of gold. The foreman at Maṅulihi, (i.e.,) the Pagar Vəsi (called) saṅ Phaṇa Varaṅan was given 1 set of vḍihan [and] 2 māṣas of gold. The Taru Maṅambil (called) ḍa punta Pula was given 1 set of vḍihan [and] 2 māṣas of gold. Saṅ Karaṅka, home guard at Jambu, was given 1 set of vḍihan [and] 2 māṣas of gold.

(1r9–1r11) The witnesses to it were all reverend priests, along with the two talahantans (called) ḍa punta Vəgil (and) ḍa punta Mayaṅkā; the two headmen at Bu Hamas (called) saṅ Karaṅ Hulu (and) saṅ Aḍuti; the herald (called) si Padmini; the foreman at Ḍihyaṅ (called) pu Maṇḍiṅ; the pasiṅirs (called) saṅ Paluṅan, as well as saṅ Nalī [and] saṅ Prabhī. The gifts (pasak) shared by them were 8 māṣas of silver.

(1r11) Written by saṅ Paṅuraṅ [and] saṅ Triyur Tuṅtuṅ: both shall share receive 2 māṣas of silver.

I
O you who face outwards in directions to [all] creatures! You will [please] give a boon now to us all, so that we may attain something uncommon.
II
III
Like the ..., ignoble and destitute, that you obtain, on sin as great you must fall due to every curse.

Commentary

This charter has previously been designated as Pintang Mas or Kapuhunan. The designation Wintang Mas I is here preferred, to emphasize the connection with a charter issued three decades later that also concerns a sīma at Vintaṅ Mas, called Wintang Mas II.

Bibliography

First discussed Krom 1924, then edited in Poerbatjaraka 1926. The text was initially verified by Arlo Griffiths at the University Library in Leiden, on 9 May and 23 December 2009. The digital edition presented here was reverified from photographs in September 2024.

Primary

[P] Poerbatjaraka. 1926. Agastya in den Archipel. Leiden: Brill. [URL]. Pages 74–76.

Secondary

Juynboll, Hendrik Herman. 1907. Supplement op den catalogus van Javaansche en Madoereesche handschriften der Leidsche Universiteits-Bibliotheek, deel I: Madoereesche handschriften, Oudjavaansche inscripties en Oud- en Middeljavaansche gedichten. Vol. 1907. Leiden: Brill. [URL]. Page 107, item CXCIX.

Krom, Nicolaas Johannes. 1924. “Over het Çiwaïsme van Midden-Java.” MKAW afd. Letterkunde, 58, serie B, pp. 199–225. Pages 222–223.

Damais, Louis-Charles. 1952. “Études d’épigraphie indonésienne, III: Liste des principales inscriptions datées de l’Indonesie.” BEFEO 46 (1), pp. 1–105. DOI: 10.3406/befeo.1952.5158. [URL]. Pages 38–39, item A. 42.

Damais, Louis-Charles. 1955. “Études d’épigraphie indonésienne, IV: Discussion de la date des inscriptions.” BEFEO 47, pp. 7–290. DOI: 10.3406/befeo.1955.5406. [URL]. Page 173.

Damais, Louis-Charles. 1970. Répertoire onomastique de l'épigraphie javanaise (jusqu'à Pu Siṇḍok Śrī Īśānawikrama Dharmmotuṅgadewa): Étude d'épigraphie indonésienne. Publications de l'École française d'Extrême-Orient 66. Paris: École française d'Extrême-Orient. Page 48, item 87.

Sarkar, Himansu Bhusan. 1971–1972. Corpus of the inscriptions of Java (Corpus inscriptionum Javanicarum), up to 928 A. D. 2 vols. Calcutta: K.L. Mukhopadhyay. Volume I, item XXXVII, pages 202–207.

Nakada, Kōzō. 1982. An inventory of the dated inscriptions in Java. Memoirs of the Research Department of the Toyo Bunko 40. Tokyo: Toyo Bunko. Pages 84–85, items I-48.

Eade, J. C. and Lars Gislén. 2000. Early Javanese inscriptions: A new dating method. Handbuch der Orientalistik. 3. Abt., Südostasien 10. Leiden: Brill. Page 129.

Notes

  1. 1. The function called ḍaṇḍa is only rarely attested. The only other occurrence I am aware of is ḍaṇḍa pu Aṅgə[han] in the Mangulihi A inscription (line B1).
  2. 2. The priest of Kailāsa intended here seems to be the person mentioned as official of Maṅulihi in line 1r7.
  3. 3. The sentence is analogous to Wintang Mas II (1r4–5) Iṁ trisamvatsara ya (ta)n· luptā. It could be that pīṭā is an irrealis form derived from pīṭa, just as luptā is derived from lupta. It seems to have been mainly on the basis of this analogy that scholars starting with Krom (1924) have considered that the word must mean something like “negligent”. Sarkar (1971–1972, vol. II, p. 355) lists the word as pīṭhā and translated sit idly, implying that he considered it a loanword from Skt. pīṭha “seat”. It seems more likely that the intended base word was pīḍā, itself derived from the verbal root pīḍ which can mean, among other things, “to hurt, harm, injure; to break (a vow); to neglect (one’s family)”. In Old Javanese, the word is so far attested only in the compound parapīḍā. Cf. Vararuci’s Sārasamuccaya (331) nihan lvirniṅ tan saṅsargan, vvaṅ maṅulahakən pisakit, parapīḍā durācāra, vvaṅ gə̄ṅ pramāda, vvaṅ mithyāvāda, vvaṅ tan apagəh kabhaktinya, vvaṅ gə̄ṅ rāga, vvaṅ sakta riṅ madya, nahan taṅ nəm kaniṣṭaniṅ vvaṅ, tan yogya sivin.
  4. 4. None of the meanings recorded in Zoetmulder and Robson 1982, s.v. təkan, under təkan iṅ, namely “up to, until, including”, seem to be adequate in contexts such as the present one. Cf. also Rampal (794 Ś., lines 6–7) Anuṁ (m)apa(s)a(ṅ)ṅa Inimpǝnnakan· saṁ tali I tkaniṁ vulan· hapit· mā 1 ku 2 and Gulung-Gulung (851 Ś., lines A6–7) mataṅyan tuṅgala gatyanikaṁ saṁ hyaṁ kahyaṅan· kapva siliḥ lavada sakarmmaṇya I paṅavān· muAṁ I himad· yan· tkaniṁ kapūjān· bhaṭāra I paṅavān· Umilva sakarmmaṇya I himad· tkaniṁ kapūjān· bhaṭāra I himad· Ilva sakarmmaṇya I paṅavān·.
  5. 5. According to Zoetmulder and Robson 1982, pp. s.v. buka pintu, pamuka lavaṅ, the expression denotes “a certain contribution or payment”, with reference to the present passage and a Balinese inscription where we read pamuka lavaṅ. But it does not seem necessary to assume such a fiscal connotation here. Although it remains unknown what ritual context is implied by the term trisamvatsara, the collocation with umah in Mangulihi A (A24) suggests that actual temple doors and the Malay meaning of buka are likely to be involved in buka pintu.
  6. 6. Zoetmulder and Robson 1982, s.v. puñjuṅ “amuñjuṅ sticking out with the point upwards? … Amuñjuṅ here does not seem to be related to ModJ muñjuṅ (to present st., esp. food, in token of respect or gratitude) and bal. mamuñjuṅ (to present food to the dead)”. Zoetmulder’s dictionary does not cite the present passage which evidently does involve a meaning comparable to the Modern Javanese and Balinese words that he refers to.
  7. 7. This official also figures in Wanua Tengah I (lines 7–8) and in the parallel passage in Wanua Tengah II.
  8. 8. See line 1r3.