Pagaruyung VII inscription, also known as Gudam II inscription, is an inscription founded in Gudam, Pagaruyung Nagari (Village), Tanjung Emas District, Tanah Datar Regency, in West Sumatra, Indonesia. This inscription consists of 16 lines of writing that written in Old Malay language, with some terms in Sanskrit and Old Javanese languages, and written in Post-Pallava script. This inscription does not have any date, but was estimated written around 14th century.
Writings in this inscription almost cannot be read due to its state. However, there is a line that include a king's name, which is Srimat Sri Akarendrawarman, which has a title of Maharajadhiraja. Besides, there is a writing about curses to those who did not follow king's orders on the inscription. Latest research shows that this inscription most likely issued by Akarendrawarman after he ascended as the successor of Adityawarman.
Pagaruyung VII inscription is currently stored together with some other inscription by Adityawarman in Adityawarman Inscription Complex, also located in Gudam, Pagaruyung, Tanah Datar, West Sumatra.
Pagaruyung VII inscription, also known as Gudam II inscription, is one of inscriptions found in Gudam Jorong (hamlet), Pagaruyung Nagari, Tanjung Emas, Tanah Datar, West Sumatra. This inscription was reported by epigraphist and archaeologist N. J. Krom in Oudheidkundig Verslag (Archeological Report) published by Bataviaasch Genootschap van Kusten en Wetenschappen (Royal Batavian Society of Arts and Sciences) in 1912. This archeological inventory report mostly provided by , the Dutch Assistant Resident tasked in Fort de Kock (now Bukittinggi).
This inscription estimated to be issued by Akarendrawarman around 14th century AD. This inscription mention Sri Akarendrawarman as maharajadhiraja and also mention other position, such as tuhan parpatih named Tudang and tuhan gha named à Ârë Ratha, both of which are obedient and loyal servant of the king.
This inscription is now stored with other inscriptions in Adityawarman Inscription Complex in Pagaruyung, West Sumatra, with inventory number of 26/BCB-TB/SMB. This inscription has been recognized National Cultural Heritage, through Letter of Decision Number 77/M/2019, published on March 12, 2019 by Ministry of Education and Culture of Republic of Indonesia.
This inscription was made in a gray, andesite rock, that has a rectangle shape. This rock is broken in upper left side that broke until middle side of the writings, which remove some of the words. This inscription consists of 16 lines carved in andesite rock, with a size of .
Suhadi (1990), de Casparis (1996), Griffith (2012) argued that this inscription was written in Old Malay language; while Kusumadewi (2012) argued that it was written in Sanskrit, Old Malay, and Old Javanese languages, with a postpallawa script. Istiawan (2006) argued that this inscription was written in Old Javanese with old Javanese script, that shows that Sanskrit and Malay influence is decreasing over time in the government of Adityawarman.
The following is a translation and translation of the original text of the Pagaruyung VII inscription into the Latin alphabet according to the readings of several experts. These are generally presented based on the IAST (International Alphabet of Sanskrit Transliteration) standard.
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According to de Casparis, this inscription was issued by King Akarendrawarman, who ruled before Adityawarman, around the early 14th century. The inscription tells the journey of the king who was accompanied by his dignitaries, such as Tuhan Arya, Mantri, and Tuhan (Lord) Parpatih.
The content of the inscription also mentions the term parhyangan, which is thought to be the same as Pariangan Nagari today, about 10 km from the city of Batusangkar. It also mentions the term berampat suku (clans of four), a well-known term in Minangkabau customs referring to the old customary territory consisting of four original clans (Minangkabau: suku), namely Bodi, Chaniago, Koto, and Piliang.
De Casparis argued that this inscription is related to the relocation of the kingdomâÂÂs capital from Jambi to West Sumatra, before the beginning of AdityawarmanâÂÂs reign. The relocation was carried out by Akarendrawarman around the year 1347 AD; this is based on the date written on the Amoghapasa inscription (on the back of the statue) and Pagaruyung III inscription (also called Kapalo Bukit Gombak I inscription).
Suhadi stated that the inscription was already worn and the writing blurred when first read, so de Casparis could only read 75% of the existing text. In this inscription the name of King Srimat Sri Akarendrawarman is mentioned, as well as the title sri maharajadhiraja which is mentioned three times.
Suhadi argued that this inscription tells of Akarendrawarman conducting an inspection, asking the name of a place, and finally choosing a place as nagari pramuka. It also mentions villages (parhyaà Âan), Mount Mahameru, and a patih named Lord Parpatih.
Istiawan considered de CasparisâÂÂs interpretation to be rather controversial. According to him, since the dating of this inscription cannot be known with certainty, its content also cannot be fully understood. Furthermore, he stated that the oath or curse at the end of the inscription was directed at those who disturbed or disregarded the kingâÂÂs decree.
Istiawan argued that the use of the name -warmman indicates a kinship relationship between Akarendrawarmman and Adityawarman. He estimated that Akarendrawarman had been appointed king with the title Maharajadhiraja when issuing the inscription, which possibly occurred after Adityawarman abdicated or died.
He also interpreted the offices of lord parpatih and lord gha as loyal assistants to the king. He equated the office of lord with a leader ("juru") in a work group, and patih with a village official ("rama" or village elder). The term Lord Patih then changed to Lord Parpatih, adapting to the local Minangkabau dialect. He noted similarities between Lord Parpatih Tudang in this inscription and the Minangkabau legendary traditional leader Datuk Parpatih nan Sabatang, although he could not yet conclude a direct relationship between them. As for the office of Lord Gha, it has not yet been further identified.
Griffiths commented on earlier research conducted by de Casparis (1995), who was not successful in reading the text bira on lines 13 and 14 of this inscription. Unlike de Casparis, who concluded that Akarendrawarman was the mamak of Adityawarman, in accordance with the matrilineal lineage prevailing in Minangkabau; Griffiths argued that this inscription was issued by Akarendrawarman as the successor of Adityawarman.
He considered that the term biraparÃÂkramakuda refers to a personâÂÂs name. He observed a variation in the pronunciation of the word kuda that differs from the Old Javanese version (kuá¸Âa), and suspected that this difference arose because the Javanese pronunciation differed from the Old Malay version (such as vira and bira).
Furthermore, Griffiths connected BiraparÃÂkramakuda in this inscription with Tumaá¹ guá¹ Kuá¸Âa Vëra mentioned in Pagaruyung VI inscription. Griffiths also suspected that this figure might be related to RakryÃÂn Damuá¹ Pu Vëra mentioned on the pedestal of the Amoghapasa statue (Padang Roco inscription, 1286 CE), a delegate of the Pamalayu expedition who came from Java to Sumatra (from bhà «mi jÃÂva ka svará¹Ânabhà «mi). He argued that the use of Old Javanese in Sumatra was due to direct immigration of Javanese people, or the influence of descendants of Javanese officials serving in Sumatra, such as RakryÃÂn Damuá¹ Pu Vëra.