Epigraphy is sometimes the only source of information about the initial stages of politogenesis and the culture of the societies and peoples that created it. This article offers a translation of the oldest inscription dated 732 from Central Java belonging to King Sanjaya, and also discusses some of the problems associated with this ruler.1

The Sanjaya inscription was discovered in the 1870s near the ruins of a temple on Vukir Hill, near the village of Changgal in the Kedu River Valley. It is engraved on a stone measuring 110 cm high and 78 cm wide. The text is written in the letter "Later Pallava" (Kullanda, 1990, p. 181) and is easy to read. The inscription consists of twenty-five lines, which can be reliably represented as twelve slokas of various verse sizes. Its language is not very high-level Sanskrit [Sarkar, 1971, p. 15-24, N3; Kega, 1917, p. 115-128; Chatterji, 1967, p. 134-141; Chhabra, 1965, p. 45-48]. It has been published several times, most famously in H. B. Sarkar's Corpus of Javanese Inscriptions (1971, p. 17-18) .2:

1 For preliminary results of research on the Sanjaya inscription and the ancient Javanese political structure, see [Zakharov, 2006, pp. 122-130].

2 The line numbers are shown in square brackets, the restored or intended reading is shown in round brackets, and the stanza number is given after the separator (Sanskrit).

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Translation: "(1) When the year of the king of the Shaks, brought by the numbers four, five, and six, had passed, on Monday, the 13th day of the bright half of the month following [day] Bhadrā, in the month of Kārttika, when the Zodiac (lagna) was in Aquarius (kumbha), in a place known as the "stable sign" 3, the lord of men/King (narapati), the beautiful San jaya installed a linga marked with auspicious signs on Mount Linga for peace

"(2) He, Bhava (i.e., Shiva "the One who exists")5, [whose] greatness is revealed in the necklace of the lord of snakes, a powerful body with a shining moon ornament on a tangle of reddish hair on his head, [from which the high waters of the Ganges fall], 6 who is worshipped

3 Sarkar, following H. Kern, writes "fixed", and B. R. Chatterjee writes "sthiranga (with a firm body)" [Sarkar, 1971, p. 19; Kern, 1917, biz. 120 - 121 ("in een zoogenoerad "vast" onderdeel"); Chatterji, 1967, p. 138].

4 In the first stanza, the date is given, and the year is conveyed using metaphors where "four" (four Vedas), "five" (five senses), rasa "six" (taste sensations), starting with units, then tens, finally hundreds [De Casparis, 1978, p. 28-29; Volodarsky, 1972, p. 85-87]. The chronology is based on the Shaka era, which begins in 78 AD and originates from India. Accordingly, the 654th year of this era turns out to be 732 AD. The month of kārttika is October-November. L.-S. Damais dates the inscription of Sanjaya to October 6, 732 [Damais, 1955, p. 204].

5 Bhava is an epithet of Shiva, meaning "being, being, existing" [CMM, vol. II, p. 643].

6 "Shiva's hair is decorated with a crescent moon, and through it flows the river Ganga, which Shiva, when it fell from the sky, picked up on his head, so that the weight of its waters would not destroy the earth" [CMM, vol. II, p. 643].

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magnificent gods (devais) 7 with gentle hands with a cup of folded palms 8 and who will be the Sun in the darkness of the world, may he give a miracle and bliss!9"

"(3) Saluted by the faithful people / kings (prabhu), the greatest of sages, worshipped by the strong and the gods headed by Indra (lekharshabha)10, for the sake of Svarga 11 and eternal peace, kissed by bees, with copper-colored finger-leaves, [whose] end is decorated with twenty 13 bright rays-stamens, this incomparable a pair of lotus feet of the Three-eyed One (i.e. Shiva), may he grant you eternal happiness!"

"(4) He, the three-eyed ruler of the world, with his hair decorated with a lock, who constantly causes the amazement of ascetics, immersed in solitude out of self-sacrifice, the receptacle of the greatest miracles [originating] from the wonderful source of supreme power, who with [his] eight bodies feeds/strengthens the pity of the world not for his own benefit, may He protect you!16".

7 In Sanskrit in general and in the Sanjaya inscription in particular, passive constructions are common, which are more convenient to translate into Russian in the active form. So literally "who is worshipped by the gods".

8 -palms cupped up; a classic gesture when addressing the gods in Hinduism, indicating the purity of thoughts.

9 У Саркара, следующего Керну, иначе: "Не... on whose body dazzling with the brilliance of ashes, scatters its brilliance the necklace of snakes" [Sarkar, 1971, p. 19; Kern, 1917, biz. 121 - "met glimmende asch"]. In any case, the term nāgendrahāra is difficult to interpret in the sense of "snake necklaces": to do this, you need to omit the root indra. As for the ash, or ashes, provided by Sarkar, the author of these lines could not find its designation in the text of the inscription. Chatterji also does not talk about ashes [Chatterji, 1967, p. 138-139].

10 Indra's epithet [Böhtlingk, vol. V, 1884, p. 231]. Sarkar interprets this passage: lekharşabhādyair-as " the greatest of...demons and others" [Sarkar, 1971, p. 19]. Kern retains Indra's name: "met Indra aan' t hooft " [Kern, 1917, biz. 121]. The difficulty is that here the root lekharşabha is combined with the word ādya "first, initial, leading, prevailing". Therefore, you can translate the phrase standing in the creative plural case by the expression "led by Indra" (seeing here the word formation "those who have Indra in front"). Since the inscription also contains the word deva "god", which is also in the creative plural, we can combine the two turns and translate this passage as "worshipped by the strong and the gods, led by Indra".

11 Svarga - 1) according to O. Bettlingk, "heaven, the abode of the gods and the blessed" [Böhtlingk, vol. VII, 1889, p. 239]; 2) according to P. A. Grinzer, in Hindu ideas Indra's paradise, located on the top of Mount Meru, is the abode of the gods and divine sages rishi. After death, soldiers who have fallen on the battlefield fall into it [MNM, vol. II, pp. 419-420].

12 Can be seen in the reverse and "for the sake of heavenly bliss", as in Kern, and "for salvation in heaven", as in Sarkar and Chatterjee (Kern, 1917, biz. 121 ("ten einde de hemelsche zaligheid"); Sarkar, 1971, p. 19; Chatterji, 1967, p. 139].

13 Sarkar has "issuing from the nails" here, and Kern has "door de stralende nagels"; Chatterjee translates it the same way as Sarkar, adding only that they are toenails (toe-nails) [Sarkar, 1971, p. 19; Kern, 1917, biz. 121; Chatterji, 1967, p. 139]. The word nakha really means "nail, claw", but it also acts as a designation of the number "twenty".

14 The third eye is a characteristic feature of Shiva [CMM, vol. II, p. 643; Basham, 1977, p. 333].

15 The eight bodies or incarnations (visible forms) of Shiva include the five primary elements, consciousness, conceit, and matter [Sarkar, 1971, p.23, p. 33; Chatterji, 1967, p. 139; cf. Kālidāsa, 2001, p. 5, 138 (benediction)].

16 In Sarkar, it is different: "Let the Three-eyed One, whose matted hair is decorated with a crescent moon, who, because of the abundance of his divine attributes, is the receptacle of great and even wonderful things, who, considering loneliness, always works the miracles of the yogis by his renunciation; who, with his eight-fold bodies and pity, but not self-love, supports the universe; let him, the master of the universe, (all of them) существ, защитит вас!" (May the three-eyed one whose matted locks are adorned with a crescent moon; who, by reason of excess of His divine attributes, is a receptacle of great, and even, wonderful things; who, given to solitude, always creates the wonder of yogins; who, by his eight-fold bodies and through compassion but not selfishness, sustains the universe; may he, the lord of (all) beings, protect you!) [Sarkar, 1971, p. 19]. Chatterji gives a similar translation, differing in minor details: instead of "loneliness", he has" resignation", and instead of" support " - "nourish, feed"; there are also grammatical differences [Chatterji, 1967, p.139]. My translation is based on highlighting grammatically defined constructions. A complex word ("from a wonderful source of supreme power") it is in the creative case. The next compound is decomposed into two main elements: and nidhis, the first of which has the form of the genitive plural, and the second-the nominative singular. It turns out "the receptacle of the greatest miracles." The term used in this phrase is

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"(5) May the Self-existent lord 17 and venerable preceptor of the world, the source of justice, profit, and sense gratification (dharmmārthakāmodbhavah)18, the lord of the living ascetics, who has firmly established, like [his] raised hair, the law of the world, [which] rests on sacred knowledge, the light of the flame of his own beautiful body, shining [as] gold, [whose] pair of lotus feet is worshipped by the gods, will give happiness / good fortune (siddhim)!19".

"(6) Let the magnificent lord 20, praised for protection by the thirty (i.e., the gods 21), whose magically 22 reddish petal 23 lotus-eye lies on the surface of the water bed, and on whom [the goddess] Sri 24, of course, looks askance and angrily from under his furrowed brows, seeing the beauty of the image of the supreme spirit descended from the treasures in the hood of the king of snakes, grants happiness to the living!25".

"(7) There was 26 an incomparable, chosen island called Java, extremely rich in various grains, beginning with rice, and full of gold mines.27 It was acquired by the immortals [through] mantras and powerful [means] 28, where [there is]

the "after all, exactly" api can be safely omitted: it does not carry significant content, only strengthening the utterance itself. Tyāgaikāntaratas is divided into three bases: tyāga, and rata, the latter is in the nominative case and refers to the subject as a definition: "immersed in solitude out of self-sacrifice." The other parts of the stanza do not seem to present much difficulty.

17 Sarkar and Kern have Brahma here. Chatterjee, on the other hand, writes about Shiva [Sarkar, 1971, p. 19; Kern, 1917, biz. 121; Chatterji, 1967, p. 139]. O. Bettlingk gives the following meanings: for - "the name of a Brahman or Shiva", for - "the designation of a Brahman; Buddha; Pratyekabudda; Adibudda; arhat; god of love" [Böhtlingk, vol. VII, 1889, p. 236]. V. N. Toporov notes that the epithet " mentor of the world "(Lokaguru) is peculiar to Brahma [CMM, vol.I, p. 185]. However, it must be emphasized that Shiva is usually considered to be the mentor of ascetics, and that his hair and lotus feet are mentioned in the preceding stanzas of the inscription. The first verse refers to the establishment of the linga, a typical Shaivite symbol. Therefore, there is still a possibility that the fifth stanza under consideration also tells about him, and not about Brahma.

18 Sarkar and Chatterji suggest reading: "religion, worldly prosperity and desire" (Sarkar, 1971, p. 19; Chatterji, 1967, p. 139).

19 Chatterji interprets svadehadahanajvālā as "the fire burning his own defects" and leaves out the word mānyo from the last line (Chatterji, 1967, p.139).

20 All the predecessors translate the term by the phrase "Lord Sri, i.e. Vishnu" [Kern, 1917, p. 122 ("de gemaal van Chatterji, 1967, p. 139 ("the lord of Sarkar, 1971, p. 20 (id.)].

21 - "thirty", 33 - the traditional designation of gods in Hindu mythology [Böhtlingk, vol. III, 1882, p. 50; CMM, vol. I, p. 536; Guseva, 1977, p.66].

22 The term yoga in this case can also be interpreted in the sense of contemplation. Sarkar reads: "The petals of whose lotus eyes are reddened by contemplation" [Sarkar, 1971, p. 20]. Chatterji gives the same interpretation of the word, but constructs the sentence differently: "... with eyes (comparable to) lotus petals, reddened from (abstract) contemplation " [Chatterji, 1967, p. 139].

23 The predecessors choose the plural (see previous note), but the word "petal" is in the singular.

24 Epithet of Lakshmi, consort of Vishnu [CMM, vol. II, p. 35].

25 Sarkar has a different interpretation of part of the verse:"... at whom the goddess Sri always looks coldly, seeing the beauty of her own image reflected on the sides of the treasure on the raised crown of the king of snakes ... " (who is always frowningly viewed by the goddess on seeing the beauty of her own image reflected on the side-levels on the up-turned crown of the king of serpents) [Sarkar, 1971, p. 20]. Chatterjee sees a different alignment here: "May the lord of (i.e. Vishnu) - who is regarded from a distance by the angry goddess of wealth with a frowning look..." [Chatterji, 1967, p. 139]. In my translation, I proceeded from the available grammatical indicators. The gerund "having seen, having seen" controls the turns that have the form of the accusative case ("part of the treasure descended in the hood of the king of snakes" and "the beauty of the image/image/reflection of the supreme spirit"). On the contrary, in the next line with the word standing in the instrumental case and singular, the turns ("obliquely and angrily from under frowning eyebrows") that have the same case and number are consistent. The word turns out to be a logical subject associated with the predicate "seen; looked at".

26 Literal reading. In the original, Kern and Sarkar change it to the present tense "is", Chatterji leaves it unchanged [Kern, 1917, p. 122 ("Er is"); Sarkar, 1971, p. 20 ("There is"); Chatterji, 1967, p. 139].

27 It should be emphasized at once that this is an exaggeration: There are no gold mines in Java.

28 In Chatterjee's translation of lacuna: "acquired... gods" (in the amarais inscription - "immortal") [Chatterji, 1967, p. 140].

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a wondrous, wonderful place, located in a magnificent country with groves and elephants surrounded by sacred springs, starting from the Ganges, [and dedicated to] Shiva the Benefactor (Shambhu)30 of the world 31".

"(8) On this highly praised island named Java, which is the great sign of the footprints of the Purusha, a well-known and illustrious king named Sanna, 32 of a very powerful and illustrious family (ugrodagrajanma), 33 having bowed down his enemies (literally "having enemies bowed down"; sannatarir), 34 correctly ruled all his subjects by means of peace and gifts (sāmadānena)35; as a child-loving father [takes care of] a child from birth, like Manu, for a long time [he was] the lord of the Earth in justice (dharmmena)."

29 Kern prefers to talk about the "sacred land" that N. Krom and Chatterjee accept [Kern, 1917, biz. 122; Krom, 1931, biz. 124; Chatterji, 1967, p. 135, 139 - 140]. But Chatterjee's translation: "There was an amazing and most excellent place (i.e., a temple) There was the wonderful and most excellent place (i.e. temple) of tending to the welfare of the world, which was supplied as it were from the family settled in the illustrious land this seems unfortunate, since there is not a single word in the original that can be conveyed by the word "family". Chatterjee points out that "in South India, on the border between Travancore and Tinneveli, there is a tomb of the same name dedicated to the rishi (divine sage. - A. Z.) Agastya, who was the object of deep reverence in Java as Bhatara Guru", and that "the name was transferred from this place name in the Pandya kingdom in South India" in Southeast Asia [Chatterji, 1967, p. 8; Krom, 1931, biz. 125]. Sedee believes that in this case it is the name of the country where Sanjaya built his sanctuary, and this is part of the Kedu River Valley", which Chatterji recognizes in passing in one of the footnotes [Coedès, 1968, p. 88; Chatterji, 1967, p. 135, p. 4]. V. J. fan der Melen translates this term as "Elephant - Enclosure Country" (Van der Meulen, 1979, p. 17). Sarkar writes: otherwise unknown in Java. Indeed, such a name does not seem to exist at all. Romance therefore disappears, leaving in its place a beautiful forest area inhabited by elephants. The hilly surface of Gunung Wukir with its forest area or some parts of the Kedu Valley near the foot of the hill can be a beautiful forest area inhabited by elephants " [Sarkar, 1971, p. 23, p. 38]. Recently, H. Kulke drew very far-reaching conclusions from the term: he considers it to denote an administrative region in the "state" of rajya, which included several connected "royal paths" [Kulke, 1991, p. 13]. This interpretation does not seem entirely convincing, since in the inscription under consideration the term can be interpreted using its usual meaning in Sanskrit "country, land, place" [Böhtlingk, T. Ill, 1882, p. 120]. S. V. Kullanda notes that " in documents of the 1st millennium AD, the name of an intermediate between a community desha from the Sanskrit word for "country", from which the Modern yav desa "rural community") occurs only once (and even then, judging by the context, the word can be used there in the meaning of "principality") (inscription Kayu Hiwang, 901, stk. 6)" [Kullanda, 1992, p. 138]. Thus, there is no reason to accept Kulke's hypothesis.

30 P. A. Grintser suggests translating the epithet with the word "merciful" [CMM, vol. II, p. 643].

31 Sarkar translated the expression "existing for the good of the world" by connecting the name of God with the word jagat "earth, world" in the genitive case. Although such a reading is possible, I think it would be more correct to keep the name of Shiva unchanged, since in the quoted expression his epithet Shambhu is also used in the dative case. The term jagat may well refer to a word and this does not contradict Sanskrit grammar, in which the definition usually precedes the word being defined [Sarkar, 1971, p. 20]. Chatterjee turns a blind eye to grammar and writes here "a place, i.e. a Shiva temple, directed to the welfare of the world" (see above). I cannot ignore the grave mistake I made in the original publication: when I saved Sarkar's reading "dedicated to Shambhu", I omitted two terms and left them without translation at all [Zakharov, 2006, p.105].

32 This name is considered by J. Sedes to be local in origin, but transformed according to Sanskrit norms (sanna is the passive past participle of the verb sad). [Coedes, 1968, p. 87].

33 Van der Meulen writes "the scion of a famous dynasty" [van der Meulen, 1979, p. 18].

34 For Sarkar and Chatterji, "with his enemies / foes subdued" (Sarkar, 1971, p. 20; Chatterji, 1967, p. 140).

35 The word sāman has many meanings, but in this context it refers to the first of the ways to subdue the enemy, known from the Manavadharmashastra (VII, 107), although in the Russian translation by S. D. Elmanovich and G. F. Ilyin, the concept of negotiations is used in this fragment. O. Betlingk gives such connotations: "good pacifying / calming word; gentleness / kindness / condescension; courtesy / consideration (from the ways of subjugating the enemy) " (Gute, beschwichtigende Worte, Milde, freundliches Entgegenkommen (zur Gewinnung eines Gegners)) [Manu Laws, 1992, p. 136; Böhtlingk, vol. VII, 1889, p. 116].

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"(9) Of prominent birth, named Sanna, [he] himself ruled over the wealth / splendor of the kingdom / the goddess of royalty and, having gone to heaven (Svarga) in the past, achieved happiness by gathering many fruits; the defenseless earth wandered in grief from anarchy Or: of prominent birth, named Sanna, he he instructed himself and, having gone to heaven in the past, achieved happiness by gathering / finding many fruits and royal happiness / royal signs; the defenseless earth wandered in grief from anarchy 37".

"(10) Since then, [he] who is descended [from him is Sanna. - A. Z.], endowed with (numerous) good qualities, stood with a [firm] foot above the motionless mountains with their families living on the ground and, like Mount Meru, rose above the peaks and highest peaks, with strong arms and buttocks, shining with the bright light of gold melted in a blazing fire. 38"

"(11) Respected and revered by many sages and common people, 39 an expert in sastras and austerities, with royal qualities beginning with courage, like Raghu, winner of many circles of neighboring rulers, 40 a magnificent king named Sanjaya,

36 It is doubtful that any mortal could rule over the goddess of royalty. This interpretation, however, is supported by Sarkar and Chatterji [Sarkar, 1971, p. 20; Chatterji, 1967, p. 140]. Kern seems to be talking about the "fate of royalty" [Kern, 1917, biz. 122 - "de Fortuin der koninklijke"].

37 The 9th stanza is very difficult to understand. Apparently, the word order in it is extremely confusing. That is why the translation retained two possibilities for interpreting the first three lines of the stanza. The expression is in the accusative case, as is the phrase sukharh phalakulopaccitam. Therefore, they can be related to each other in semantic terms, but they can belong to different verbs: either or prayate. Sarkar suggests a different translation: "He (the king) named Sanna, the sama (Moon) of the family, although he ruled over the goddess of royalty, at one time went to enjoy happiness in heaven, which became the accumulated results (of his meritorious deeds). (Then) the land, separated (from him), wandered in grief, having lost its lord" (Sarkar, 1971, p. 20). The undoubted artistic merits of Sarkar's translation cannot obscure some of its weaknesses. First, this version contains too many interpretations: instead of "from anarchy" - the deferred case) we find "having lost its lord", and instead of "royal signs" or "wealth / splendor of the kingdom" - "the goddess of royalty" without justification for their reading. Second, the term anatham "defenseless, helpless" has been lost altogether. Third, the stanza does not seem to contain a word that can be translated as " Family Moon."

38 Sarkar translates: "The one who is descended from him was like Mount Meru and possessed a wealth of many qualities: greatness of a bright color of gold melted in a blazing fire, huge hands, large hips and a head raised like the tops of mountains, and the shelter of his raised foot on the kings of stable dynasties received on earth"(The one who sprang from him was like the (Mount) Meru and possessed a wealth of manifold qualities: he has the splendor of the bright color of the gold that has been molten in the naming fire; he has great arms, big thighs and head raised like the mountain-peaks, and has the shelter of his high-raised feet on the kings of stable dynasties gaining on the earth) [Sarkar, 1971, p. 20]. There are also peculiarities in Chatterjee's translation: "He who rose up after him was powerful and rich in merit, and was like Mount Meru. He was of a bright color, like molten gold or flaming fire; he had long arms, large hips, and a raised head; who on this earth possessed greater position and grandeur than other living rulers like the main mountains "(Ne, who rose after him, possessed of mastery and richness in merits and was like the mount Meru. He was of color bright like the molten gold or flaming fire; he had long arms, big thighs and upraised head; who on this earth has greater position and loftiness than other existing rulers who are like principal mountains) [Chatterji, 1967, p. 140] I have omitted Chatterji's added explanations of his translation inside the quotation, in which he draws parallels between the qualities of Sanjaya and the properties of Mount Meru.-A. Z.). The 10th stanza is almost devoid of grammatical indicators, with the exception of the verb udbhavati "it occurs, arises" and the nominative indicators in the words dyutih, unnatah and ucchrayah. Therefore, it is difficult to justify your reading. However my translation is based on deciphering complex words from the available grammatical indicators: the words before them should be explained by subordination to them, and not to other terms of the inscription. I do not find "rulers" or "kings"in the text.

39 Many people-jananikara-are omitted by Sarkar and Chatterji, who do not pay attention to the unity of the phrase budhajananikarais, standing in the creative case [Sarkar, 1971, p. 20-21; Chatterji, 1967, p. 140].

40 The term samanta "neighbor; ruler of a neighboring country" is very common in epigraphy and plays an important role in the Arthashastra (VI. 1.3; VII. 7. 18, 29) and other sastras (Vigasin and Samozvantsev, 1984, p. 152; Gopal, 1963, p. 21-37). emphasizes what he meant in the" Arthashastra "and dharmashastra" neighbor-

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like the Sun, the son of the good god (svasura) 41 named Sanna 42, who is glorified (lit., marked with glory)in all directions of the world, rules the kingdom correctly/justly."

"(12) Where (yasmin) he rules the earth with mountains-breasts and ocean waves-belts, a man sleeps in the royal roads, not being afraid of thieves and other misfortunes (lit. 43 and fame and wealth are sufficient, and justice, profit, and sense gratification (dharmmarthakama)are always achieved by men; 44 of course Kali 45 screams and screams, for there is no face, body parts, or other signs of him on earth."

Some comments. Two indications of the inscription are important for reconstructing the political history of Central Java and identifying general historical patterns.

First, based on the expression sannatārir in the 17th line and 8th stanza (literally "one with a bowed enemy") it can be assumed that Sanna defeated his neighbors, as did Sanjaya himself, called the winner of many circles of neighboring rulers (see above), and Mulavarman on Kalimantan in the fifth century. [Zakharov, 2006, p. 38, 41-42]. Purnavarman, the ruler of West Java, who apparently lived in the same fifth century, was also belligerent. In the Jambu inscription, he is credited with "having a shell impervious to the arrows of numerous enemies" and "destroying enemy cities" and arinagarotsadane) [Zakharov, 2006, p. 48]. The Kebon Kopi inscription calls Purnavarman" strong with victories " (Zakharov, 2006, p. 4). 49]. Seventh-century Srivijaya texts in ancient Malay are full of curses against recalcitrant subjects who are threatened with a punitive expedition by force of arms (Kullanda, 2001, pp. 250-256; Coedès, 1930, pp. 29-80; Coedès & Damais, 1992; De Casparis, 1956, p. 15-46). These facts are quite consistent with the military theory of politogenesis developed by Robert Carneiro, Charles Spencer, Joyce Marcus, and Kent Flannery, and many other scientists (I can't help but recall the famous concept of "military democracy" by Friedrich Engels) [Carneiro, 1970, p. 733-738; Carneiro, 2006(2), p. 55-70;Carneiro, 2006 (2), p. 55-70; Carneiro, 2006 (2), p. 55-70; Spencer, 2000, pp. 137-154; Marcus & Flannery, 1996; Engels, 1948]. Even if war is not considered one of the key factors in the development of supracommunal institutions: chiefdoms, states, and tribes, it is impossible to ignore it-

they were farmers, "but he could also refer to the "neighboring king" when it came to the kingdom. The meaning of the word changed: in the early Middle Ages, it came to mean those neighboring kings who were subordinate to the supreme ruler, while retaining their rights and functions; later, the term even acquired the meaning of "a leader or noble person entitled to a clearly defined income." Sarkar translates the expression quoted above as "many circles of feudal lords" (Sarkar, 1971, p. 21). Almost as Chatterji writes: "the circle of many feudatories" (Chatterji, 1967, p. 140). Kulke uses the phrase "numerous circles of neighboring chiefs", referring to the aforementioned article by L. Gopal [Kulke, 1991, p. 13, p. 39].

41 Sarkar interprets the last line of the stanza differently: "He, the son of Sannaha, the very life of his sister, now rules the kingdom justly." Chatterji omits the dark section, and Kern, mentioning his sister, leaves a gap [Sarkar, 1971, p. 21; Chatterji, 1967, p. 140; Kern, 1917, biz. 123 - "....van zijne zuster"]. In Sanskrit, the sister is svasr (in V. A. Kochergina's guna - svasar/svasara. According to the law of vowel alternation, this word cannot have the form svasura; if we assume that the authors of the inscription were mistaken, then this smacks too much of an arbitrary conclusion and cannot be accepted without additional justifications, which, as far as I know, no one has given. (See also: [Zaliznyak, 1996, p. 859; Kochergina, 1996, p. 765-svasar / svasara].

42 Ancestral deification was very common in ancient Javanese culture, but the place of Sanna or Sannaha in the Sanjaya pantheon is hardly certain. Sanna is mentioned only in the inscription under study. If it really existed, its place in history was soon forgotten: it is replaced by Sanjaya, which is associated with a special era (since 717). Sanjaya is mentioned in the later inscription Mantyasih I and the chronicle "Charita Parahyangan", full of legendary information [Sarkar, 1972, p. 68, 75; Poerbatjaraka, 1920, biz. 403-416].

43 Letters, "not threatened by thieves and other fears."

44 Sarkar and Chatterji write again about religion, world prosperity, and objects of desire (Sarkar, 1971, p. 21; Chatterji, 1967, p. 141).

45 In the text of the inscription, the term kali does not have long syllables, so it can be interpreted as a personification of Kaliyuga-the Iron Age in Hindu beliefs (this is Chatterji's choice), and not as a hypostasis of Devi / Durga, the wife of Shiva Kali: her name contains only long vowels [CMM, vol. I, p. 615; Böhtlingk, vol. II, 1881, p. 34] (including "the name of Shiva", but not his consort [Chatterji, 1967, p. 141]).

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to analyze the data about it in the earliest written sources. It seems that in insular Southeast Asia, community warfare was one of the mechanisms for the formation of supracommunal institutions. Whether these institutions represented states, chiefdoms, tribes, city-states, tribal unions, or port federations is a matter for another study.

Secondly, according to the Sanjaya inscription, Sanna "ruled correctly through appeasement and gifts" (line 16: sāmadānena samyak This can be interpreted as evidence of the emergence of an ideology that justifies the emerging supra-communal institutions [Carneiro, 2006(1), pp. 211-228]. I have already written about the importance of gift exchange in early medieval Indonesia [Zakharov, 2006, pp. 40-41, 51, 126], and this institution contributed to the legitimization of new social relations, ensuring the mutual participation of rulers and subjects in a single process. It can be assumed that the gift exchange created a semblance of justice by organizing collective action (or rather, interaction) with the participation of all, and not just selected members of society.

V. I. van der Meulen writes that after Sanna's death, his kingdom fell to pieces, based on the 9th stanza of the Sanjaya inscription [van der Meulen, 1979, p. 18], but it only says that "the defenseless land wandered in grief from anarchy". This phrase can be an ordinary formula (an official eulogy), from which it is impossible to extract anything about the historical processes that took place. This is supported by the fact that the transfer of power to Sanjaya is not divided in the inscription in time with previous events: in the 10th stanza, his accession to the throne began "from the time" when Sanna went to heaven (in Svarga)

The intricate history of ancient Javanese dynasties is connected with Sanjaya. In the Old Javanese epigraph, he is called the patron saint of Mataram polity, on the basis of which many authors write about the Sanjaya dynasty in Java (Sarkar, 1971, p. 48 (XV); Van Naerssen, 1977, p. 46; Bandilenko, 1984, p. 57; Tyurin, 2004, p.31-32). An example of mentioning the name of this ruler as a deified patron ancestor is the well-known inscription Mantyasih I (B, 8; 907), belonging to Balitung: "O you divine ones of former times... princes (states) of Mataram: sang ratu Sanjaya, Sri Maharaja Prince of Panangkaran... " (kamung rahyang ta rumuhun ... rakai mataram sang ratu rakai Panangkaran...; translated by S. V. Kullanda)

[Kullanda, 1992, p. 79; Sarkar, 1972, p. 68, 75]. The late Charita Parihyangan claims that Sanjaya made significant conquests on the islands of Bali and Sumatra, reaching as far as the Khmer People (Cambodia) and almost as far as China (Poerbatjaraka, 1920, p. 403-416; Majumdar, 1937, p. 230; Chatterji, 1967, p. 9). The general opinion is that this information is unreliable: no other data confirms it [Krom, 1931, p. 126; Coedes, 1968, p. 88; Chatterji, 1967, p. 9; cf.: van der Meulen, 1979, p. 27].

But there is some doubt about the thesis that there was a stable Sanjaya dynasty and that he was the founder of the Matarama dynasty. First, its single inscription does not indicate Mataram at all. This, of course, is not the strongest argument, since we have only one inscription. But the Panankarana inscription from Kalasan (788) does not use this name either (Sarkar, 1971, p. 35-38). The first mention of Mataram appears to date back to the reign of Maharaja Lokapala, or Prince Kaiyuvanga: this is the inscription Vuatan Tija 802 AD Shaka, or 880 AD [Sarkar, 1971, p. 253, 257 - i mataram", Fragment-Resink, Verso 6] 46. Secondly, the relationship with the famous ruler could be purely fictional. This is explained in the concept developed by B. Schrike, S. Berg, S. Murtono, and B. Anderson. According to these researchers, attempts were made in Southeast Asia to link upstart founders of noh-

46 This date, however, is approximate due to the difficulty of reading, as L.-Sh notes. Damais (1952, p. 40-41).

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The most powerful and illustrious rulers of the old times were connected with their predecessors by means of intricate and often falsified genealogies, and connections with their ancestors were usually established with the most powerful and illustrious rulers of the old times (Anderson, 1972, p.25-26). According to R. Majumdar, who refers to F. Bose, there is nothing in the Balitung inscription to indicate that the kings mentioned in it belong to the same family: These are the names of the protectors of the kingdom of Mataram (Majumdar, 1937, p. 233). But with regard to this thesis, it should be said again that the name "Mataram"is not found in the inscriptions of Sanjaya and Panankarana.

Further, a new inscription was recently found in Vanua Tengah, which is the third one discovered in this area [Jordaan, 1999, p. 29-20; Sarkar, 1971, p.178-180]. The list of rulers given here differs from that of the Mantyasih I inscription: the names of twelve lords are given, and the first is not called Sanjaya, but Rahyangta i Hara. According to R. Jordan, since Rahyangta i Hara is named in the source as "the younger brother of Rahyangta i Mdang", it can be identified with Sanjaya, because Mdang is a well-known designation for Mataram [Jordaan, 1999, pp. 30-31]. R. Jordan believes that the lists of kings in the inscriptions Mantyasih I and Vanua Tengah III is "just a list of the supreme Javanese Shaivite kings "[Jordaan, 1999, p. 44]. However, J. Wisseman Christie does not identify Rahyangta i Naga with Sanjaya, believing that the characterization of him as" the younger brother of Rahyangta i Mdang " can be interpreted in two ways: or it is a fixation of actual kinship relations. relations, or a metaphorical designation of a subordinate ruler [Wisseman Christie, 2001, p. 33-34]. At the same time, the researcher considers the entire list of rulers from Vanua Tengah III to be a completely reliable account of the political history of Mataram and rejects the distinction made in historiography between the Sanjaya (Shaivite) and Shailendra (Buddhist) dynasties [Wisseman Christie, 2001, p. 25-55]. Unfortunately, it does not provide any justification for such a radical position. The title Rahyangta itself means "deified ancestor" (Kulanda, 1992, p. 98, 79; Bimbaeva, 2004, p. 54). Therefore, the expression Rahyangta i Hara can be translated as " the deified ancestor (buried in the area) Hara", a Rahyangta i Mdang - " the deified ancestor (buried in the area) Medang" (since they were usually buried in the area ruled by the deceased).

J. G. de Casparis admits the possibility that the" Sanjaya dynasty " was a dynastic myth created during the reign of Balitung and Daksha (De Casparis, 1956, p. 292, p.50). In favor of this hypothesis, we can cite the following consideration: up to Balitung, no ruler listed his predecessors in this way. The term itself is not mentioned in the inscriptions and goes back to the designation given by V. F. Stutterheim "founder of the dynasty" (stamsticher and [Stutterheim, 1927, biz. 190]. Regardless of how this complicated riddle is solved (due to the small number of sources, it seems to remain more of a speculation), it can be argued that the role of the ancestral cult was, as S. V. Kullanda emphasizes, very large [Kullanda, 1992, p.79].

It is impossible not to dwell on one more question concerning the title of Sanjaya in the Mantyasih inscription I-rakai mataram sang ratu, which at first glance does not correspond to its designations in the text from Changgal: narapati and rajan. The term sang has a connotation of prestige [Kullanda, 1992, p. 95]. Ratu, according to L.-S. Dame and St. Kullanda, is the equivalent of the Sanskrit maharaja [Kullanda, 1992, p. 79; Damais, 1949, biz. 18 - 20; Hall, 1985, p. 115, 132]. However, F. van Naerssen refuses to accept this identification implicitly, accepting J. G. de Casparis ' idea that the term "maharaja" is related to Buddhism [Van Naerssen, 1977, p. 47, p. 100; De Casparis, 1956, p.212, 218]. It is difficult to judge philological issues without being an expert, but the position of S. V. Kullanda and L.-Sh. Dame seems to be more reasonable because of its ability to explain the philological phenomena of the Austronesian language family. According to their approach, the Old Javanese term ratu dates back to Proto-Austronesian-

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The Japanese root *Datu, which is reflected in the ancient Malay title datu "king", the designation of" lord " in the Fijian language ratu, and ratu - in modern Javanese "king" (Kullanda, 1992, p.79). The Proto-Austronesian root * Datu also gave rise to other clusters of connotations: "elder" and "priest, priest" (Kullanda, 1992, p. 79).

How can different Sanjaya titles be linked together, provided that they refer to the same person? Raja, meaning "king", can easily be compared with the Javanese ratu, while narapati "lord of men/king" hardly refers to the terms of the Mantyasih I inscription. It is more interesting for interpreting the polity that Sanjaya ruled. And the term gaka, as noted by St. Kullanda refers to ratu in the same way that the Russian "tsar" refers to "grand duke"; both titles in both languages quite easily get along with each other [Kullanda, 1992, p.79]. According to the Russian historian, this title "could gradually be understood, on the one hand, as a term of kinship ("brother"), on the other-due to the connection of a military leader with youth military detachments as an imperious term: "leader", then "ruler, prince" "(Kullanda, 1992, p. 62)..

F. van Narsen argues differently: without paying much attention to the concept of" brother " (which he only states), he prefers to talk only about the political aspect of gak: "The highest-level power throughout the early Javanese history was undoubtedly [the institution of] gak. According to the oldest available Indo-Javanese historical sources, he can be considered a monarch with respect to his de facto power, i.e., his power to dispose of material and labor. The title gaka originally denoted the ruler of a [certain] number of wanua; these communities were under the jurisdiction (watak) of the community from which gaka originated.... Hence, as for the meaning of gak: this word denoted the ruler and monarch (sovereign) of "wanua" (emphasis added). By Van Narsen. - A. Z.) [Van Naerssen, 1977, p. 37]; see also: [Hall, 1985, p. 114-115].

What religion is represented in the Sanjaya inscription? Traditionally, it is believed that he was a devotee of Shiva [Bandilenko, Gnevusheva, Deopik, Tsyganov, 1992, p. 49; Tyurin, 2004, p. 31-32]. N. Krom, J. Sedes, R. C. Majumdar and V. van der Melen prefer to talk about the "Shaivite sanctuary" and the Shaivite dynasties of Java [Kgosh, 1931, biz. 124; Coedès, 1968, p. 87; Majumdar, 1937, p. 229, 234; van der Meulen, 1979, p. 8-10]. R. C. Majumdar and B. C. Chhabra claim that Vishnu and Brahma are mentioned in the inscription in addition to Shiva [Majumdar, 1937, p. 229; Chhabra, 1965, p. 45], although this position is controversial: the name of Vishnu does not contain an inscription, the term from the 6th stanza (13th line) does not necessarily have to be interpreted as "lord of the goddess Sri", and the epithet "Self-Existent" from the 5th stanza may well refer to Shiva (see above). Shaivism is confirmed by the construction of the traditional symbol of Shiva-linga (phallic symbol of the divine generating power) [CMM, vol. II, p. 56; Basham, 1977, p. 334].

At the same time, E. O. Berzin in his monograph states:: "The first dated inscription of Central Java tells how, by order of King Sanjaya in 732, a temple to Agastya, one of the important representatives of the Shaivite religion, was erected on the Kedu plain, who was apparently identified with the head of the ancient Indonesian pantheon and revered as the father of civilization" (Berzin, 1995, pp. 191-192). However, the text of the inscription does not contain references to Agastya. On the contrary, Shiva is referred to by two epithets synonymous with "three-eyed": trinayana and tryamvaka (lines 6 and 9, respectively) [Sarkar, 1971, p. 17; Böhtlingk, vol.III, 1882, p. 50 & 58]. This is quite a common name of this deity, indicating his "third eye-a symbol of wisdom and insight" [Basham, 1977, p. 333]. E. O. Berzin apparently confused the inscription of Sanjaya with the inscription from Dinoyo from East Java in 760, in which Agastya is really the main object of worship [Zakharov, 2008, p. 333]. p. 24-43; Zakharov, 2006, p. 110-116].

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Thus, the Sanjaya inscription is very informative both for studying relatively many aspects of ancient Javanese society, and for general research of socio-political development.

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LIST OF ABBREVIATIONS

MHM-Myths of the Peoples of the World. Vol. I-II. Vol. I-K. T. II. K-Ya. Gl. ed. by S. A. Tokarev. Moscow: Bolshaya Rossiyskaya Entsiklopediya-Olimp, 2000 (1980 - 1982).

BEFEO - Bulletin de I'Ecole Francaise d'Extrême-Orient. P.

TBG - Tijdschrift voor Indische Taal-, Land- en Volkenkunde. Batavia.

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