SRIWIJAYA AND THE ŚAILENDRA MILIEU OF CENTRAL JAVA: KOTA KAPUR, BUDDHISM, AND OLD MALAY, 7–9 CENTURIES CE

Sriwijaya’s relationship with the Śailendra-period milieu of Central Java can be traced through three strands that must remain analytically distinct: political-dynastic relations, including genealogy and succession; Buddhist networks; and Old Malay communication. The Kota Kapur inscription of 686 CE places a certain Bhu ̄mi J ̄ava within Sriwijaya’s horizon without establishing its relationship with Central Java. Ligor, Kalasan, Mañjuśr ̄ıgrha, and N ̄aland ̄a attest to transregional patronage, while the Sumatran and Javanese corpora document Old Malay in different settings. The convergence of chronology, genre, language, and local institutions supports a model of network integration without systemic replacement: transregional elements were mediated through Kawi script, calendrical systems, titles, and Javanese institutions. Within the political-dynastic strand, the Samara ̄grav ̄ıra of the Na ̄landa ̄ charter may have been the Samaratun ̇ga of the Kayumwungan inscription. The succession evidence also permits the hypothesis that Pramodavardhan ̄ı subsequently ruled as Rakai Pikatan Dyah Saladu ̄. If both identifications are accepted, Balaputradeva and Pramodavardhan ̄ı–Pikatan represent branches of the same paternal line of dynastic legitimacy in Suvarnadv ̄ıpa and Java. This pattern strengthens a networked dynastic model but does not establish a single Javanese–Sriwijayan administration.