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M. Atmodjo Preliminary Report on the Copper-Plate Inscription of Asahduren

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M. Atmodjo Preliminary Report on the Copper-Plate Inscription of Asahduren M. Atmodjo Preliminary report on the copper-plate inscription of Asahduren In: Bijdragen tot de Taal-, Land- en Volkenkunde 126 (1970), no: 2, Leiden, 215-227 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/28/2021 06:56:17AM via free access PRELIMINARY REPORT ON THE COPPER-PLATE INSCRIPTION OF ASAHDUREN n June 23rd 1%7 I was invited by the people of Asahduren to ~transcribeand give an explanation of the copper-plate Oinscription which is kept there. The village of Asahduren is situated in the regqof Jëmbrana, West Bali. It is a smal1 mountain-village surrounded by thickly-grown coffee and rubber plantations, and lies about 150 kilometres from the Archaeological Service at Bedulu (Bali). During my visit there I was accompanied by students of the Udayana Universit~in Denpasar and alm some mmbers of the Archaeological Service in Bali2 We were warmly welcomed by the inhabitants who had prepared a great temple-ceremony which they described as uttamanih-uttama (the greatst of the greaitest), i.e. a special ceremony prepared for the reading of that holy inscription. As is known, most archaeological relics and pram& (inscriptions) in Bali are still re- garded as sacred. The inscription is kept in the gëdmi (building) of the Pura Desa (Village Temple), wrapped in white cloth in a smal1 box. When I came there thousands of people from Asahduren and also from its neigh- bouring villages, men and women, dressed ia their national costurnes had been waiting for me and my staff since 8 o'clock in the morning. Unfortunately we did n& arrive there until 11 o'clock because we had had medifficulty with the motor;truck m the way. Afiter the opening ceremony had been wmpleted by the priest, I was inivited to enter the jëroan-courtyard and to sit on ani open bde; together with the pëdanda (the priest), the pëmanku cthe temple-keeper), an official of 1 Asah : to sharpen ; duren : fruit-name (Duriozibethinus Murr). The present author is Head of the Archaeological Service in Bali (Bedulu, Giañar), and a lecturer of the Facuity of Letters, Udayana University, Den- pasar (Bali). 3 JEroan is the inner-courtyard of the Balinese temple. It is als0 the highest and the holiest terrace. The other two lower courtyards are jaba-f&ah (the middle) and jaba (the outer-courtyard). Bale is an open building (without walls) having an rectangular or square form. Downloaded from Brill.com09/28/2021 06:56:17AM via free access 216 M. M. SUKARTO K. ATMODJO the Religious Office, and alm some old men from the village, while the other people squatted or sat on the ground around the bale, waiting for the result of my transcription with greak enthusiasm. At the beginning the pëdanda vinkled the prasasti with toya-tirta (holy water) and pronounced some magic formulas. I also washed my hands 4 as a sign that I was free from the lëtëh-condition (lëtëh = impurity). After that the holy prasasti was given to me by the pëdanda. The prasasti consists of only one corner-plate, measuring : 40,8 cm in lengtb and 10 cm in breadth. Both sides are inscribed witth six lines. It is written in Old-Javanese (Old-Balinese) with Old-Javanese (Old-Balinese) characters. Besides, the cipher 4 is inscribed on the left side. So, it is to be conjectured that this incomplete inscription must have consisted of at least 6 or 7 plates. Fortunately'the cow- plate is in a good state of preservation. The aksaras are still legible, and about 99 % can be read easily. Now for convenience sake I have called this prmmti the Copper-plate of Asahduren or Batur-Taruman- Nunnui, naming it after the place where the prasasti has been ‘-7 presenred as wel1 as the than2 (village) mentioned in the edict. But acccrrding to the people, this edict was taken from Lëbih,6 that is a smal1 village at ~thefoot of Mount Aguti, after the eruption of this mountain in 1963. In fact, the village of Asahduren was settled only after the above-mentioned eruption of the Gunun Aguxi (Great Mountain). 11tis a pity that no date is to be found in this inscription. Moreover the king's name is not mentioned either. As noted above, the edict is incomplete; usually, the indicaticm of the date and the king's name are found at the beginning of inscriptions, that is 40 say on the first plate d the group. Fortunately I have been able to determine an approximate date for this inscription in two ways: Palaeographically the type of .the aksaras closely resembles that of the inscriptions issued during the reign of Jayaçakti and Jayapatiu~.~ These, Old-Balinese kings were on the throne in the middle and the last part of the 12th century. See the transcription. Not to be confused with Lebih on the beach to the south of Giañar, where the yearly kluk-mëranu offering-feast took place. See "Nangloek Merana in Gianjar" in Djawa (1936), pp. 123-128. The inscriptions of king Jayaçakti discovered so far are dated between 1055 Ç- 1072 C; of king Jayapanus one from 1099 Ç and the other from 1103 C. See PB I, pp. 31-40. Downloaded from Brill.com09/28/2021 06:56:17AM via free access THE COPPER-PLATE INSCRIPTION OF ASAHDUREN b.. Based on the language. The language used in this inscription is alm related to that on the inscriptions of Jayaçalcti and Jayapanus. It is worth mentioning that some years ago a complete inscription of king Jayaçakti, dated Çaka 1071 (k 1149 A.D.) was found by Mr. Ñoman Pugër s at the village of Campëtan.O The name of the karämn (village) of this prasasti is Panupëtan, and according to Ñman Pugër the modern name Cam- pëtan is derived from Pariupëtan.l0 It is interesting to note that this inccription (8 plates) is now preserved in a hole in a camaratree (L. Podocarpus cupressina), aht 15 metres above the ground. The camara-tree itself is called by the people Taru Pëtak, which means: White Tree. The tree is also regarded as being sacred. In this newly discovered inscription of king Jayaçakti mention is made of the village- names Pujun and Patatahan. Since the same name alco occurs in the inccription of Asahduren it is possible that this copper-plate was issued by king Päduka ÇrZ Mahárdja Çrz Jayaçakti. - - I TRANSCRIPTION : As was noted above 99 % of this copper-plate could be transcribed easily. Only one character could not be ascertained, because the aksara was illegible. This aksara could have been the ta, the la, the ha or the gha. So the middle part of the village-name Bmtur-Tarumn-Nunnun could be read Laruman, Harumw or Gharuman. Now follows the transcription. I Froat-side. IV. a. 1. n nusinulumutanin dadöjaka, tan kna papadëm, wnana yänambuta gawe can.la-karmrna, mwan-akëkësa patialasnya 2. satwa rin-alas, tan pamwita, tan kna palantin, mwan rot, wnan tan I pamatian ri näyakanya, a&ën magha mahäna 3. wam., tan sipatën, tan kna blin skul, &kana-yan hana rowannya sakaräman salah marggähyün makastri babi I 4. ni brahmawança santana hunjëman, juru klin manahura pamucuk ku 2 saputthäyu, ri &uinya tan-ahganahura pamucuk kna Mr. &m& Pugër wa; the assistant of the late Dr. R. Goris at the Udayana University. On the day of the transcription Dr. Goris was ill, so he ordered his assistant to visit CampGtan and transcribe the inscription. , @ The present Campëtan is situated to the northeast of Kintamani, amidst a thick forest. l0 According to Goman Pugër both names are derived from pët = upët = hidden, concealed. See his thesis: Radja Jayaçakti di-Bali (King Jayacakti on Bali). Downloaded from Brill.com09/28/2021 06:56:17AM via free access 218 M. M. SUKARTO K. ATMODJO 5. ya dandë mä 1 saputthäyu, tan kna Whnin sajisaji saprakara, wnana yäxiinwäsu tugël, rnwaii pirun, tan-alapën denin 6. näyakan buru, tan posyan nuniweh wnana yänawuiia ri psanayan pnah pari pranudwan tiris müla-käryya miila-bwat Back-de. IV.. b. 1. sakwaihniwönya sawunën ri thaninya, tan hinanana kwaih ni sa- wunënya, tan pamwita tan-adgana tan kna upah taji, mwan wulan, mankana ya 2. n-hana kahyanan walyan momah-i thäninya, tan alapën adamëla walipujun mwan-i patatahan, tan kna sakwaih nin buñcanajyägöti adëmit + 3. tkeri laku lankah ulatulatan, tan kna rot, tan kna pasiki, mwan pawitia, wnaBa yäsara meii thäni den, tam sapan denin wa 4. tëk ser kahyanan, mwan kahyanan-i pujun, tan sipatën, tan kna laga- nin hnu, tuhatuhanikan karäman, hana samaiikana aghra lunguh ba S. pa ni guli mwan bapa ni wo,bapa ni jlih nuni bapa ni lonën, bapa ni byg, iäwan bapa ni hidëpkasih, saha ya si sabur, mwan si 6. pankagin, atëhër pinarimandala cinaturdeça thäni batur-taruman- nutinui, hinanya wetan bukit-puk, hinanya kidul padan-buraha TRANSLATION : This part is aotually more difficult than the transcription, because the meaning of many terms and denominations 04 officials is still uncertain. Many problems concerning the meaning and function of state-officials are of course to be found in any pramti. As is known most inscriptions make use of short succinct sentences: the socalled inscription-lmguccge. Owing to this kind of difficulty some dubious words in several places are left untranslated. Besides footnotes and question-marks are added where the translation is uncertain. The provisional translation runs as follows: Fromt-side. IV. a. 1. n nu~nulumuta*titicEadöjaka,ll is n& to be charged with the papa- dëwtax; l2 he is allowed to do cq&la-kmmma (karmma of the 11 Si~wlumutaninfrom lumut (moss)? Jaka in mod.Ba1.
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