Stela of Pereng, also known as Wukiran inscription (784 Śaka, 863-1-25 CE)

Editor: Arlo Griffiths.

Identifier: DHARMA_INSIDENKWukiran.

Languages: Old Javanese, Sanskrit.

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

Version: 2024-09-25 10:32 (f7262b6), last modified 2024-09-09 14:11 (e0c683b).

I. Āryā

⟨1⟩ || yata Utpannaṁ viśvaṁ yatra ca jātaṁ vilīnam api yatra ◯

⟨2⟩ tasmai namo bhagavate śivāya śiva-kāriṇe tubhyaṁ

II. Āryā

⟨3⟩ || pathagāpi dūra-duritā śūnyāpi hita-pradānimiṣa-pūrṇnā

⟨4⟩ śivira-vr̥tāpy atipūtā śilā yato janmibhiḥ pūjyā ||◯||

III. Āryā

⟨5⟩ || yāvat khe ravi-śaśinau yāvad dhātr¿i?⟨ī⟩ catus-samudra-vr̥tā

⟨6⟩ yāvad daśa-diśi vāyus tāvad bhaktir valaiṅ-nāmnaḥ ||◯||

⟨7⟩ || svasti śaka-varṣātīta 784 māgha-māsa śukla-pakṣa ⟨8⟩ tr̥tīya soma-vāra tatkāla rake valaiṁ pu kumbhayo⟨9⟩ni puyut· saṁ ratu I halu pakviAnnira I jaṁluran· ma⟨10⟩veḥ savaḥ I vukiran· tampaḥ Aliḥ I tamvāhuraṁ ṅaranni⟨11⟩kanaṁ savaḥ dmak· caruA saṁ hyaṁ vināya

Uvaṁ saṁ pamgat· ⟨12⟩ meḥhakan· Ikanaṁ savaḥ saṁ tuha kalaṁ pu nista gusti ⟨13⟩ si Uṅgaḥ vinkas· si manikṣa parujar· kāliḥ si Ara si ⟨14⟩ maṅgaḥ tuṅgū kuvu si vsi vahuta si mitra saṁ taṅuṇḍaha⟨15⟩ri Inajar· raken mapatiḥ kāliḥ vadihati makudur· ti⟨16⟩ruAn·

Asiṁ muput· Ikiṁ sīma Upadravā brahmahatya ||

IV. Āryā

⟨17⟩ || vihite kalaśaja-nāmnā bhadrālokāhvaye vivudha-ge⟨18⟩he ◯

tasyātha putra-potrāḥ bhavantu labdheṣṭapada-jīvāḥ ||

Anya⟨19⟩c ca ||

V. Āryā

jagatāṁ śivam astu sadā bho dvija-rājñāṁ tathā śiva-ratānāṁ

⟨20⟩ śruti-bhakti-dāna-dharmmā bhavantu nārāti-rogerṣyāḥ ||◯||

VI. Anuṣṭubh

⟨21⟩ tuṅgaṁ davət laṅka səR̥ḥ

vulakann i valā valaiṁ

lo⟨22⟩dvāṁ vanvaniraṁ dhīmān·

kumbhayoni ṅarannira ||◯||

Apparatus

⟨14⟩ taṅuṇḍaha⟨15⟩ri • All previous editions read taṅuṇḍahani. Since I cannot parse this segment, I am uncertain, but r seems a bit more likely than n at the start of line 15.

Translation by Arlo Griffiths

I

Whence all arises, and wherein [all] is born, wherein [all] dissolves: homage to that Lord Śiva, who acts benevolently — to you!

II

Though it is on the road, accidents are far from it; though it is empty, it grants good and is full of fish; though it is surrounded by an encampment, it is more than tidy — this is why the stone is to be worshiped by mortals.

III

As long as sun and moon are in the sky; as long as the earth is girded by the four oceans; as long as the winds is [blowing] in the ten quarters of space — so long [may endure] the devotion of the one named Valaiṅ!

(7–11) Hail! Elapsed Śaka year 784, month of Māgha, waxing fortnight, third [tithi]: that is when the Lord of Valaiṅ, pu Kumbhayoni (i.e., Pot-Born),¹ great-grandchild of the king of Halu, pa-kəbi-an of the one from Jaṅluran,² gave a paddyfield at Vukiran — two tampah, the name of the endowed paddyfield was Tamvāhuraṅ³ — so that the God Vināya will enjoy food offerings (caru).

(11–16) Men of the official (i.e., Kumbhayoni?) who gave the paddyfield on his behalf (mehakan):

the tuha kalaṅ [called] pu Nista
the gusti [called] si Uṅgah
the commissionee (vinəkas) [called] si Manikṣa
the two heralds (parujar) [called] si Ara and si Maṅgah
the home guardian (tuṅgu kuvu) [called] si Vəsi
the vahuta [called] si Mitra
the taṅuṇ-ḍahari⁴ [called] si Mitra

The two mapatih lords⁵ were informed by the Vadihati, the Makudur and the Tiruan.

(16) Whoever brings this sīma to an end shall meet with disastrous consequences [like those of] murdering a brahmin.

IV

After the foundation of the deity house called Bhadrāloka by the one called Kalaśaja (i.e., Pot-Born, alias Kumbhayoni), may his sons and grandsons now live in attainment of the desired state (of release).

(18–19) And another:

V

Ho! May it always go well for the people and for kings and brahmins devoted to Śiva! May they follow the rule (dharma) of scriptures, devotion and donation, not enmity, disease and jealousy!

VI

Tuṅgaṅ, Davət, Laṅka, Sərəh, Vulakan, Valā, Valaiṅ [and] Lo Dvāṅ:⁶ they are the villages of the wise Kumbhayoni.

Commentary

L.-Ch. Damais (1952 and 1955) commented at length on the reading and interpretation of the date and, based on the assumption that 784 Śaka was a year in which intercalation must have taken place, arrived at the CE equivalent 863-1-25. This conclusion was confirmed by J. C. Eade & L. Gislén (2000).

Bibliography

At the very dawn of Javanese epigraphy, this inscription was deciphered and furnished with word-for-word gloss by A. B. Cohen Stuart & J. J. van Limburg-Brouwer (1872) and the text alone was published again by Cohen Stuart (1875); the reading and interpretation of the Sanskrit stanzas was improved significantly by H. Kern (1873), who translated parts of the text into Dutch; the whole was read and translated into Dutch once again by Poerbatjaraka (1926); all previous contributions were synthesized by H. Bh. Sarkar (1971–1972), who furnished an English translation. After all the work by successive generations of predecessors, only very little remained to be improved in the edition, but some progress could still be made in the translation and interpretation of the text, the present digital edition of which was made based on the van Kinsbergen photo and a Leiden estampage.

Primary

[CS-LB] Cohen Stuart, A. B. and J. J. van Limburg Brouwer. 1872. “Beschreven steenen op Java.” TBG 18, pp. 89–117. Pages 94–101, item I.

[CS] Cohen Stuart, A. B. 1875. Kawi oorkonden in facsimile, met inleiding en transcriptie. Leiden: Brill. [URL]. Pages X, 33–34, item XXIII.

[P] Poerbatjaraka, R. Ng. 1926. Agastya in den Archipel. Leiden: Brill. [URL]. Pages 45–51.

Secondary

NBG 1869. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel VII — 1869. Batavia: Bruining & Wijt, 1870. Appendix N, page CVII.

Kern, H. 1873. “Het Sanskrit op eenen steen, afkomstig uit Prambanan.” TBG 20, pp. 219–230.

van Kinsbergen, J. 1872. “Catalogus der photographiën naar oudheden van Java.” NBG 10 (Bijlage B), pp. III–XXXVII. Page XX, item 182.

Krom, Nicolaas Johannes. 1919. “Epigraphische bijdragen, I: Een koperplaat van 848 Çāka? II: De inscriptie van Pereng; III: De Singasari-inscriptie van 1273.” BKI 75, pp. 8–24. Item II, pages 14–19.

Damais, Louis-Charles. 1949. “Epigrafische aanteekeningen.” TBG 83, pp. 1–26. Page 21.

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 32–34, item A.26.

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]. Pages 205–206.

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 47, item 61.

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. Pages 171–177, item XXV.

de Casparis, Johannes Gijsbertus. 1975. Indonesian palaeography: A history of writing in Indonesia from the beginnings to c. A.D. 1500. Handbuch der Orientalistik 3.4.1. Leiden: Brill. Plate IIId with introductory note and partial transliteration on pages 89–90.

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 80–81, part 1, item 30.

Eade, J. C. and Lars Gislén. 2000. Early Javanese inscriptions: A new dating method. Handbuch der Orientalistik. 3. Abt., Südostasien 10. Leiden: Brill. Page 127, item A26.

Notes

1. Kumbhayoni and Kalaśaja (st. IV) are both alternative names of Agastya.
2. The meaning of the kinship term pa-kəbi-an (not discussed by Fox 1986) is unknown. With pertinent reference to Stutterheim 1935, pp. 56–60, who discussed the meaning of Old Javanese kəbi proving that it meant “grandmother”, Sarkar translated the present passage as “with his grand-mother”. But there is no word corresponding to “with” in the original and the derived form pa-kəbi-an is unlikely to mean the same as the base from which it is derived. On the analogy of kinship terms paman (uncle, derived from ama “father”) and penan (derived from ina mother), one might guess that pa-kəbi-an means “grandmother’s younger sibling”.
3. It is unclear whether we should interpret this toponym as Tamvā Huraṅ or Tamvāh Uraṅ, but given the spelling the former seems a bit more plausible.
4. The reading and interpretation of this function remain uncertain. The element taṅun is secure and can be compared with occurrences of saṅ taṅun or saṅ taṅunan in some other inscriptions.
5. The text itself does not seem to make clear which two are meant.
6. See my comment on the same toponym in the Pu Bahut inscription

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<l n="ab"><lb n="1"/><g type="ddanda"/> yata Utpannaṁ viśvaṁ yatra ca jātaṁ vilīnam api yatra <g type="circleMed"/></l>

<l n="cd"><lb n="2"/>tasmai namo bhagavate śivāya śiva-kāriṇe tubhyaṁ</l>

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<l n="ab"><lb n="3"/><g type="ddanda"/> pathagāpi dūra-duritā śūnyāpi hita-pradānimiṣa-pūrṇnā</l>

<l n="cd"><lb n="4"/>śivira-vr̥tāpy atipūtā śilā yato janmibhiḥ pūjyā <g type="ddanda"/><g type="circleMed"/><g type="ddanda"/></l>

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<l n="ab"><lb n="5"/><g type="ddanda"/> yāvat khe ravi-śaśinau yāvad dhātr<choice><sic>i</sic><corr>ī</corr></choice> catus-samudra-vr̥tā</l>

<l n="cd"><lb n="6"/>yāvad daśa-diśi vāyus tāvad bhaktir valaiṅ-nāmnaḥ <g type="ddanda"/><g type="circleMed"/><g type="ddanda"/></l>

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<p><lb n="7"/><g type="ddanda"/> svasti śaka-varṣātīta <num value="784">784</num> māgha-māsa śukla-pakṣa

<lb n="8"/>tr̥tīya soma-vāra tatkāla <abbr>rake</abbr> valaiṁ pu kumbhayo<lb break="no" n="9"/>ni puyut· saṁ ratu I halu pakviAnnira I jaṁluran· ma<lb break="no" n="10"/>veḥ savaḥ I vukiran· tampaḥ Aliḥ I <seg rend="check">tamvāhuraṁ</seg> ṅaranni<lb break="no" n="11"/>kanaṁ savaḥ dmak· caruA saṁ hyaṁ vināya</p> <p>Uvaṁ saṁ pamgat·

<lb n="12"/>meḥhakan· Ikanaṁ savaḥ saṁ tuha kalaṁ pu nista gusti

<lb n="13"/>si Uṅgaḥ vinkas· si manikṣa parujar· kāliḥ si Ara si

<lb n="14"/>maṅgaḥ tuṅgū kuvu si vsi vahuta si mitra saṁ taṅuṇḍaha<lb break="no" n="15"/><seg rend="check">ri</seg> Inajar· raken mapatiḥ kāliḥ vadihati makudur· ti<lb break="no" n="16"/>ruAn·</p> <p>Asiṁ muput· Ikiṁ sīma Upadravā brahmahatya <g type="ddanda"/></p>

<l n="ab"><lb n="17"/><g type="ddanda"/> vihite kalaśaja-nāmnā bhadrālokāhvaye vivudha-ge<lb break="no" n="18"/>he <g type="circleMed"/></l>

<l n="cd">tasyātha putra-potrāḥ bhavantu labdheṣṭapada-jīvāḥ <g type="ddanda"/></l>

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<l n="ab">jagatāṁ śivam astu sadā bho dvija-rājñāṁ tathā śiva-ratānāṁ</l>

<l n="cd"><lb n="20"/>śruti-bhakti-dāna-dharmmā bhavantu nārāti-rogerṣyāḥ <g type="ddanda"/><g type="circleMed"/><g type="ddanda"/></l>

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<l n="a" met="=+-++--="><lb n="21"/>tuṅgaṁ davət laṅka səR̥ḥ</l> <l n="b">vulakann i valā valaiṁ</l>

<l n="c">lo<lb break="no" n="22"/>dvāṁ vanvaniraṁ dhīmān·</l> <l n="d">kumbhayoni ṅarannira <g type="ddanda"/><g type="circleTarget"/><g type="ddanda"/></l>

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<lem>dhātr<choice><sic>i</sic><corr>ī</corr></choice></lem>

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<lem>pakviAnnira</lem>

<note>Cohen Stuart proposes the alternative reading pakdiannira (see the Verbeteringen on the last page).</note>

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<lem>tamvā</lem>

<note>I would rather think tahva, but there is a stroke which probably distinguishes m from h.<seg rend="check">Split tamvāh uraṁ?</seg></note>

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<lem source="bib:Poerbatjaraka1926_01 bib:Sarkar">caruA</lem>

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<lem>taṅuṇḍaha<lb break="no" n="15"/>ri</lem>

<note>All previous editions read <foreign>taṅuṇḍahani</foreign>. Since I cannot parse this segment, I am uncertain, but <foreign>r</foreign> seems a bit more likely than <foreign>n</foreign> at the start of line 15.</note>

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<p rend="stanza" n="1">Whence all arises, and wherein <supplied reason="subaudible">all</supplied> is born, wherein <supplied reason="subaudible">all</supplied> dissolves: homage to that Lord Śiva, who acts benevolently — to you!</p>

<p rend="stanza" n="2">Though it is on the road, accidents are far from it; though it is empty, it grants good and is full of fish; though it is surrounded by an encampment, it is more than tidy — this is why the stone is to be worshiped by mortals.</p>

<p rend="stanza" n="3">As long as sun and moon are in the sky; as long as the earth is girded by the four oceans; as long as the winds is <supplied reason="subaudible">blowing</supplied> in the ten quarters of space — so long <supplied reason="subaudible">may endure</supplied> the devotion of the one named Valaiṅ!</p>

<p n="7-11">Hail! Elapsed Śaka year 784, month of Māgha, waxing fortnight, third <supplied reason="subaudible"><foreign>tithi</foreign></supplied>: that is when the Lord of Valaiṅ, <foreign>pu</foreign> Kumbhayoni <supplied reason="explanation">i.e., Pot-Born</supplied>,<note>Kumbhayoni and Kalaśaja (st. IV) are both alternative names of Agastya.</note> great-grandchild of the king of Halu, <foreign>pa-kəbi-an</foreign> of the one from Jaṅluran,<note>The meaning of the kinship term <foreign>pa-kəbi-an</foreign> (not discussed by <bibl><ptr target="bib:Fox1986_01"/></bibl>) is unknown. With pertinent reference to <bibl><ptr target="bib:Stutterheim1935_01"/><citedRange unit="page">56-60</citedRange></bibl>, who discussed the meaning of Old Javanese <foreign>kəbi</foreign> proving that it meant <q>grandmother</q>, Sarkar translated the present passage as <q>with his grand-mother</q>. But there is no word corresponding to <q>with</q> in the original and the derived form <foreign>pa-kəbi-an</foreign> is unlikely to mean the same as the base from which it is derived. On the analogy of kinship terms <foreign>paman</foreign> (uncle, derived from <foreign>ama</foreign> <q>father</q>) and <foreign>penan</foreign> (derived from <foreign>ina</foreign> <foreign>mother</foreign>), one might guess that <foreign>pa-kəbi-an</foreign> means <q>grandmother's younger sibling</q>.</note> gave a paddyfield at Vukiran — two <foreign>tampah</foreign>, the name of the endowed paddyfield was Tamvāhuraṅ<note>It is unclear whether we should interpret this toponym as Tamvā Huraṅ or Tamvāh Uraṅ, but given the spelling the former seems a bit more plausible.</note> — so that the God Vināya will enjoy food offerings <supplied reason="explanation"><foreign>caru</foreign></supplied>.</p>

<p n="11-16">Men of the official <supplied reason="explanation">i.e., Kumbhayoni?</supplied> who gave the paddyfield on his behalf <supplied reason="explanation"><foreign>mehakan</foreign></supplied>:

<item>the <foreign>tuha kalaṅ</foreign> <supplied reason="subaudible">called</supplied> <foreign>pu</foreign> Nista</item>

<item>the <foreign>gusti</foreign> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Uṅgah</item>

<item>the commissionee <supplied reason="explanation"><foreign>vinəkas</foreign></supplied> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Manikṣa</item>

<item>the two heralds <supplied reason="explanation"><foreign>parujar</foreign></supplied> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Ara and <foreign>si</foreign> Maṅgah</item>

<item>the home guardian <supplied reason="explanation"><foreign>tuṅgu kuvu</foreign></supplied> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Vəsi</item>

<item>the <foreign>vahuta</foreign> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Mitra</item>

<item>the <foreign>taṅuṇ-ḍahari</foreign><note>The reading and interpretation of this function remain uncertain. The element <foreign>taṅun</foreign> is secure and can be compared with occurrences of <foreign>saṅ taṅun</foreign> or <foreign>saṅ taṅunan</foreign> in some other inscriptions.</note> <supplied reason="subaudible">called</supplied> <foreign>si</foreign> Mitra</item>

</list>

The two <foreign>mapatih</foreign> lords<note>The text itself does not seem to make clear which two are meant.</note> were informed by the Vadihati, the Makudur and the Tiruan.</p>

<p n="16">Whoever brings this <foreign>sīma</foreign> to an end shall meet with disastrous consequences <supplied reason="subaudible">like those of</supplied> murdering a brahmin.</p>

<p rend="stanza" n="4">After the foundation of the deity house called Bhadrāloka by the one called Kalaśaja <supplied reason="explanation">i.e., Pot-Born, alias Kumbhayoni</supplied>, may his sons and grandsons now live in attainment of the desired state <supplied reason="explanation">of release</supplied>.</p>

<p n="18-19">And another:</p>

<p rend="stanza" n="5">Ho! May it always go well for the people and for kings and brahmins devoted to Śiva! May they follow the rule <supplied reason="explanation"><foreign>dharma</foreign></supplied> of scriptures, devotion and donation, not enmity, disease and jealousy!</p>

<p rend="stanza" n="6">Tuṅgaṅ, Davət, Laṅka, Sərəh, Vulakan, Valā, Valaiṅ <supplied reason="subaudible">and</supplied> Lo Dvāṅ:<note>See my comment on the same toponym in the <ref target="DHARMA_INSIDENKSindoro-PuBahut">Pu Bahut</ref> inscription</note> they are the villages of the wise Kumbhayoni.</p>

</div>

<p>L.-Ch. Damais (<bibl rend="omitname"><ptr target="bib:Damais1952_01"/></bibl> and <bibl rend="omitname"><ptr target="bib:Damais1955_01"/></bibl>) commented at length on the reading and interpretation of the date and, based on the assumption that 784 Śaka was a year in which intercalation must have taken place, arrived at the CE equivalent 863-1-25. This conclusion was confirmed by J. C. Eade & L. Gislén (<bibl rend="omitname"><ptr target="bib:Eade+Gislen2000_01"/></bibl>).</p>

</div>

<p>At the very dawn of Javanese epigraphy, this inscription was deciphered and furnished with word-for-word gloss by A. B. Cohen Stuart & J. J. van Limburg-Brouwer (<bibl rend="omitname"><ptr target="bib:CohenStuart+LimburgBrouwer1872_01"/></bibl>) and the text alone was published again by Cohen Stuart (<bibl rend="omitname"><ptr target="bib:CohenStuart1875_01"/></bibl>); the reading and interpretation of the Sanskrit stanzas was improved significantly by H. Kern (<bibl rend="omitname"><ptr target="bib:Kern1873_03"/></bibl>), who translated parts of the text into Dutch; the whole was read and translated into Dutch once again by Poerbatjaraka (<bibl rend="omitname"><ptr target="bib:Poerbatjaraka1926_01"/></bibl>); all previous contributions were synthesized by H. Bh. Sarkar (<bibl rend="omitname"><ptr target="bib:Sarkar1971-1972_01"/></bibl>), who furnished an English translation. After all the work by successive generations of predecessors, only very little remained to be improved in the edition, but some progress could still be made in the translation and interpretation of the text, the present digital edition of which was made based on the van Kinsbergen photo and a Leiden estampage.</p>

<!--

Museum Nasional: D. 77.

van Kinsbergen 182

Text after Sarkar, Kern (and facsimile in Verspreide Geschriften VI, p. 280)

Stutterheim, Epigraphica IV, TBG 75 (1935), p. 459 n. 1.

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<bibl n="CS"><ptr target="bib:CohenStuart1875_01"/><citedRange unit="page">X, 33-34</citedRange><citedRange unit="item">XXIII</citedRange></bibl>

</listBibl>

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NBG 24: 79 (VI a, 1)

NBG 27: 149 (V c)

NBG 28: 3 (II, i), 24 (II, k), 44 (VII, b, 1)

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<bibl><ptr target="bib:Casparis1975_01"/><citedRange unit="mixed">plate IIId with introductory note and partial transliteration on pages 89–90</citedRange></bibl>

<bibl><ptr target="bib:Nakada1982_01"/><citedRange unit="page">80-81</citedRange><citedRange unit="part">1</citedRange><citedRange unit="item">30</citedRange></bibl>

</listBibl>

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</body>

</text>

</TEI>