1 .*. svasti śaka-varṣātīta, 1223, śraāvaṇa-māsa, tithi pañcadaśī kr̥ṣṇa-pakṣa , ha, U, śa, vaāra, maḍaṅkuṅan·, grahacāra bāyabyastha, māgha-nakṣatra, pitr̥-deva§tā, Āgneya-maṇḍala, śiva-yoga, vairāja-muhūrtta, yama-parvveśa, catuspada-kara§ṇa, siṅha-rāśī,

Irika divaśany ājñā śrī mahārāja, naraāryya saṅgrāmavijaya, raṇā§ ṅgātura-para-paraspara-vīroṣadha-mahogravīra, sva-hasta-bala-bhīma-samasta-vairai-va- ra-vivarṇna-kampita-kaāraṇa, saṅhaāra-kāla-prajvalitānala-sadr̥śa-śrī-jayakatyə:ṁ-rājāti§- ripu-vijaya, sakala-yava-dvīpa-maṇḍala-samudra-mandārācala-manthānopapanna-mahāmr̥ta§- maya, gaṅgā-pravāhā-samānaānavarata-ratna-vastra-kanakādi-riktha-dāna-śakta, vyapagata-gha2 na-gagaṇa-tāra-gaṇaākīrṇna-pūrṇna-śakāśāṅka-nirbhinna-samasta-rāja-śaikhara, śrī kr̥tarājasa jayavarddhanānantavikramoṅttuṅgadeva,

Athavā, catusprakāra-rājadevy-ānurūpa, sākṣāt ⌈-§- devadevī śrī mahārāja mvaṁ sira rantən hajinira, rājaputrī paramātiśaya catusṣprakāra, bali-malayu-madhura-tañjuṅpura-prabhr̥ti, para-dvīpa-rāja-śiro-ghaṭita-caraṇāravinda-śrī-kr̥§tanagara-mahāprabhu-sad-duhitā, sira ta kapāt· kapva suputrī de bhaṭāra śrīkr̥tanagara, sira saṁ liīna ri śivabuddhālaya, makādi sira saṁ paramasuśīlamahāpatibrata, śrī parameśva rī, dyaḥ devī trībhuvaneśvarī, śrī mahādevī, dyaḥ devī narendraduhitā śrījayendradevī, dyaḥ devī prāajñāpārāmitaā, mvaṁ sira saṁ paramalalitamahārūpinaī, Atipriya de § 3 śrī mahārāja, sākṣāt· Arddharājeśvarī, sira mvaṁ saṁ nātha, śrī pāduka rājapatnī, dyaḥ ⌈devī gāyatrī, Athaca, sat-putra-parigatāa, Iniriṁ ta śrī mahārāja deni sat-putranira saṅke śrī parameśvarī, śrī jayanagara dahapurapratiṣṭitāmitabalavīryyasaṁkiīrṇnasulakṣaṇataruṇarāja, prabhu taruṇa sulakṣaṇa tan· papramāṇa taṁ balavīryya ri sira, tlas· ta sira pinratiṣṭa riṁ nagara daha de śrī mahārāja, śrī jayanagaranāmarājābhiṣeka, I§ka tājñā śrī mahārāja, tinaḍaḥ de rakryan· mahāmantrī katrīṇi, rakryan· mantrī hi⌈no, rakryan· mantrī sirikan·, rakryan· mantrī halu, Umiṅsor i para taṇḍa rakryan· riṁ pa§kira-kiran· makabehan· makādi saṁ mantrī mahākuśala, sākṣāt· praṇaālāmratisu4baddhākən· pagəḥni paṁḍiri śrī mahārāja kāṅkən iīśvaraprativimba, rakryan apatiḥ, pu vāhana, śīla-guṇācāra-raṅgabalasaṁkīrṇnamaṇḍitamahāmantrīmukhya, rakryan· dmuṁ, pu Elām·, saṅgrāmāstrahastaripumarddanakaraṇa, rakryan· kanuruhan·, pu ckap·, sakalavairi§ vīrataraālaṅghanīya, rakryan· tuməṅguṁ, pu smi, Atiīvamanohararājyābharaṇātmakaśū§rasiṅharājavatsa, təlas· karuhun· saṁ mantrī vāgmīmaya, mapasaṅgahan· saṁ prāṇarāja, pu sina, suśīlendikajñasuśīleṅgitajña-sarvva-nayāanītidakṣa, saṁ rājamantrī, pu baṅo, Aśeṣarā§jakāryya-praramapurassāara, saṁ rājaguṇa, pu kapuk·, jagat·-saṁrakṣaṇa-samasta-nītivicakṣaṇa, mvaṁ saṅ apañji varṇnajaya, pu kapāt·, samasta-rāja-nandana-kriyaā-tatpara, sa5ṅ apañji śūrapati, pu siṅhasahəl·, satatarājanirggamānukakr̥tasatyapara, ca muvaḥ, ta§n· kantun· saṁ mantrī keśadharī, saṅ apañji guṇajaya, ḍaṅ ācāryyāgraja, vāhyāvāhya§kriyaānipuna, saṅ apañji nāgaraka, ḍaṅ ācāryya vīranātha, rājahitakāryyānekasādhanavicakṣaṇa, tan· kavun·tat saṁ prāgvivāka nyāyānyāya-vyāvahāra-vicchedaka, saṁ pamgət i tirvan·, ḍaṅ ācāryya saāvitra, nyāya-vyākaraṇa-śāstra-parisamāpta, saṁ pamgət i jamba, ḍaṅ ācāryya rāgavijaya, nyāya-vyākaraṇa-śāstra-parisamāpta, saṁ pamgət i pamvatan·, ḍaṅ ācāryya smaravijaya, saāṁkhyā-prakaraṇa-śāstra-parisamāpta, mvaṁ saṁ pamgət i kaṇḍaṅan rarai, ḍaṅ ācāryya giṇāntaka, prakaraṇa-śāstra-parisamāpta, makamukhya saṁ dharmmādhikaraṇa, dharmmaādhya6kṣa riṁ kaśaivan·, saṅ apañji nirasana, ḍaṅ ācāryyāstrarāja, Aneka-prakāra-guṇa-sampanna-dharmma-parāyana, I piṅsorny ājñā śrī mahārāja, kumonakən irikanaṁ Adan-adan· thāni vatək· luraḥ siṅgahan·, padaməlakna saṁ hyaṅ ājñā haji praśāsti tinaṇḍa kr̥tarājasa-jayavarddhanalāñchana, sambandha, gati śrī pāduka rājarṣī, valkaladharī suśīlaśuddhācāra satatadharmmacintana , sthiratara ta sira guməgvani kasatyan· patibrataābrata, mvaṁ tan alupe kaābhyāsaniṁ sarvva⌈devārccana, makataṅgvan sadānusmr̥tinire saṁ hyaṁ parameṣṭadevatā, maātāmahī ta sira ⌈ de śrī mahārāja, sira tāminta ri śrī mahārāja ri knohanikaṁ vānva riṅ adanadan·, An susu§kən· sīma de śrī pāduka rājarṣī, makadon· paṁlālanannana Uṅgvana śrī pāduka rājarṣī 7 vyavaśaāyāṁlampahakən· devārccanāmrārthanakna pagəhani paṁḍiri śrī mahārāja riṁ ratnakanakasiṅhāsana, maṅkana Iṣṭaprayojana śrī pāduka rājarṣī, śrī mahārāja pva sira prabhu devaāṅśa svarggāvatīrṇnaviṣṇvavatāra, sākṣāt· bhaṭāra janaārddhanāmarālayāvatīrṇne§nāṅkan akən· rumakṣaṁ sarvvadharmma, munarjīvaknaṁ jagaddhita, mataṅyan· tan· tinəṅət ikaṁ sa§kinahyunakən śrī pāduka rājarṣī de śrī mahārāja, Āpan· paramārthadharmmakāryya donya, yadyan tāsiṁ dharmmakāryya salviranya, tan dadi śrī mahārāja sira tan· mukyadharmmakarttā, kimuta sira yan· dharmmakāryyaniṁ tuhatuha, nimittanyan kinonakən ikaṁ vānva riṅ adanadan·, padaməlakna saṁ hyaṅ ājñā haji praśāsti tinaṇḍa kr̥tarājasa-jayavarddhana-lāñcha8na, Umuṅgva ri salaḥ sikiniṅ upālatāmraripta, makarasa ri vnaṅanikanaṁ vānva riṅ adanadan susukən· sīma de śrī pāduka rājarṣī, saha saṅkeṁ sāmyātagan· vatək· luraḥ siṅgahan·, makadon sīma śrī pāduka rājarṣī, tumusa tke santāna pratisantāna śrī pāduka rāja§rṣī, yadyan· məne hləm· katka dlāhaniṁ dlāha, kunəṁ parṇnaḥnyan· sīma de śrī pāduka rā§jarṣī, kevalādəg· riṅgit·, svatantrā tan· katamana deniṁ vinava saṁ maānāk katrīṇi, paṅkur·, tavan·, tirip·, mvaṁ piṅhai vahuta, saprakāraniṁ maṅilala dr̥vya haji riṁ daṅū, miśra paramiśra, vulu-vulu prakāra, paṅuraṁ, kriṁ, paḍəm·, manimpiki, paranakan·, limus· ga§luḥ, maṁriñci, maṁhuryyālāla, paraṁ, suṅka, dūra, paṅaruhan·, taji, vatu tajəm·, sukun·, 9 halu varak·, rakasaṁ, ramanaṁ, piniṅlai, kataṅgaran·, tapa haji, Air haji, malaṇḍaṁ, lca, ləbləb·, pakalaṁkaṁ, pakaliṁkiṁ, kutak·, taṅkil·, tr̥pan·, salyut·, vatu valaṁ, pamaṇi§kan·, paṇiga, sikpan·, rumban·, vilaṁ thāni, viji kavaḥ, tiṅkəs·, Avi, tuha dagaṁ, tu§ha nambi, tuha juḍi, tuhan uñjəman·, juru gosali, juru jalir·, maṁrumbai, maṁguñjai, pabisar·, paguluṁ, pavuṁkunuṁ, puluṁ paḍi, miśra hino, miśrāṅinaṅin·, vli hapū, vli vaduṁ vli tāmbaṁ, vli pañjut·, vli haR̥ṁ, palamāk·, pakaluṁkuṁ, Urutan·, ḍampulan·, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, pasuk alas·, patikəl aṅgas·, payuṅan·, sipat· vilut·, jukuṁ, pāṅinaṅin·, pamavasya, hopan·, panraṅan·, səkar tahun·, pahaliman·, kḍi, valya10n·, vidu maṅiduṁ, sumbal·, sumbul·, hulun· haji, siṅgaḥ, pabr̥si, vatək iṁ jro, Ityai§vamādi kabeḥ, tan· tamaā ya Irikaṁ sīma śrī pāduka rājarṣī Iṅ adanadan·, samaṅka§na tekanaṁ sukhaduḥkha magə:ṅ aḍmit·, kadyaṅganiṁ mayaṁ tan· pavvaḥ, valūḥ rumāmbat iṁ natar·, vipati, vaṅkai kabunan·, rāḥ kasamburat iṁ natar·, vākcapāla, hastacapāla, duhi§latən·, hidu kasirat·, Amijilakən· vuryyaniṁ kikir·, mamuk·, mamuṅpaṁ, ludan· , tūtan, Aṅśa pratyaṅśa, ḍaṇḍa kuḍaṇḍa, maṇḍihalādi, kevala saṁ masīma riṅ adanadan·, Ataḥ pramāṇa ri sasukhaduḥkhanya kabeḥ, kunəṁ Ikanaṁ miśra mañəmbul·, Añaṁvriṁ§ malaka, mamahaṁ, maṅapus·, maṅapū, maṅubar·, matarub·, maṁgula, maṁdyun·, manula, 11 vuṁkuḍu, magavai ruṁgi, payuṁ vəlū, mopiḥ, makajaṁ, magavai kisi, mamubut·, maṅanām-a§nām·, manavaṁ, manaṅkəb·, Añjariṁ, mamisaṇḍuṁ manuk·, makala-kalā, sama sānak· ri§ṅ adanadan· Ataḥ pramāṇeriya kabeḥ, kunəṁ parimāṇanikaṁ lmaḥ riṅ adanadan·, ri§ pūrvva satapəl· vatəs· lāvan i vaḍuṁ, maṅidul dudug· riṅ āgneya, satapəl· va təs· lāvan· tinavun·, maṅulon· tka riṁ dakṣiṇa, satapəl· vatəs· lāvan· pa§tambaṅan·, maṅulon· dudug· riṁ nairiti, satapəl· vatəs· lāvan· kaveṅan·, maṅalor· tka riṁ paścima, satapəl· vatəs· lāvan· Iṁ jajar·, maṅalor· dudug· riṁ bāyabya, satapəl· vatəs· lāvan iṁ tāmbar·, maṅetan· tka riṅ uttara, satapəl· vatə12s·, lāvan· I paḍasan·, maṅetan· dudug· riṅ aiśānya, satapəl· vatəs· lāva§n· I pun·ten·, maṅidul· tka riṁ pūrvva muvaḥ, samaṅkana parimāṇanikaṁ lmaḥ riṅ adanadan· sīma śrī pāduka rājarṣī, kunəṁ tiṁkaḥnikaṁ lmaḥ riṁṅ adanadan· de śrī pāduka rājarṣī, maṅalap ta sira lmaḥ yathāśakti lamun· hana cihnanirān· panusuk irikaṁ vā§nva riṅ adanadan·, Ikaṁ savaḥ, ri kəməṁ, pañjər·, 7, I L̥bak·, pañjər·, 4, I § saṇḍa, pañjər·, 1, I tāmbak·, pañjər·, 4, I barat·, pañjər·, 4, piṇḍa sa§vaḥ śrī pāduka rājarṣī, pañjər·, 20, mvaṁ kubvan·, Iṁ kubvan agəḍe, paran·, 1, lāvan· pomahan· sapomahan·, samaṅkana lmah inalap· kaputrāṅśana d§13e śrī pāduka rājarṣī, kunəṅ ikaṁ lmaḥ śeṣa, yatikā kaputrāṅśana ri sama sānak· mvaṁ pakna devapūjā, kunəṁ lvirniṁ sama sānak· sākṣāt tumarima saṁ hyaṁ rājapraśāsti, rakryan apatiḥ riṁ mahībit·, pu Ajaran·, mūladharmma, nāma potra, ki § hadyan avasana, makasikasir·, raṅga lintaṁ samaṁkana pratyekaniṁ sama sānak· riṅ adanadan· de śrī pāduka rājarṣī, kunəṁ kinavənaṅakən· sama sānak· de śrī mahārāja, riṁ kevvaniṁ rarai sutakādi, Amaguta pajəṁ pañcavarṇna pinagut· Acuriṅaālaryya-laryyan tan· paṁkaṅṡya, Agilaṁ-gilaṅa hampyal· gaḍiṁ, prās· vataṁ, prās aṅgī, prās· buntər·, prās siddhayuga, vr̥ttivalī, santi, pahavvan·§ 14 havvan·, pasiliḥ galuḥ, tuvuḥ-tuvuhan·, citravapātra, Aṅaṅgva salvirniṁ vali, § makādi, nāgapuṣpa, navagraha, Ajənva kanaka, Asəkara bvat· hino, maṁkana kinavnaṅakən i sama sānak iṅ adan-adan· de śrī mahārāja, tlas labdhāpagəḥ § tan· hananiṁ vanya muṁkimuṅkila məne hləm·, yadyapin· katka ri dlāhaniṁ dlāha, de saṁ prabhumantryanāgata, ṅuniveḥ yan· grāma sāmānya, mvaṁ piṅhe vāhuta § rāma, kunəṁ ri səḍəṅanyan· hana vanyāṁruddha ri rasa saṁ hyaṅ ājñā haji praśāsti riṅ adanadan·, salvirniṁ pañcamahāpātaka bhuktinya riṅ ihatra paratra, Inḍdaḥ ta kita kamu § hyaṁ haricandana, Agasti mahārṣi, pūrvvadakṣiṇapaścimottaramaddhyorddhādhaḥ, ra15vai śasśi kṣiti jala pavana hutasāna, yajamaānākāśa dharmmāhoratri sandhyadvaya, yakṣa raākṣasa piśāca pretaāsura garuḍa gandharvva, graha kinnāra mahorāga caturi lokapāla, yama baruṇa kuvaira bāsava, mvaṁ putra devatā pañcaku§śīkā, nandīśvara mahākāla, ṣadvināyaka dūrggadevī caturāśra, AntaAnanta surendra, Anaknta hyaṁ kālamr̥tyu bhūta gaṇa, sahananta rumakṣaṁ sakalabhūmimaṇḍala, kita § Umilu manarīra riṁ sarvvabhūta, kita sakalasākṣībhūta tumonaṅ adoh apaR̥ riṁ § rahineṁ kuL̥m·, At· R̥ṅə: Ikeṁ samaya sapatha sumpaḥ pamaṁmaṁmamīri kita kamu hyaṁ kabeḥ, yāvat ikaṁ vvaṁ dūrācārāṅulahulaha Ikeṁ sīma riṅ adanadan·, 16 yadyan· brāhmaṇa kṣatriya vaiśya śūdra, viku, brāhmacāri gr̥hasta vanaprastha bhi§kṣuka, mvaṁ piṅhai vāahuta rāma, nāyaka parttaya, hatu tali ser·, Asiṅ avakanya , tasmāt· kabvat·karmmaknanya, patyanan ta ya denta kamu hyaṁ kabeḥ, deyantat patī§ya, yan aparanparan, humalintaṁ riṁ tgal·, sahutən deniṅ ulā mandi, yan· pareṅ alas· dəmakən iṁ moṁ, maṁlaṁkahana miṁmaṁ, yan· halivat· riṁ vvaiy agə:ṁ, saṅhapən de§niṁ vuhaya, mumul·, tuviran·, yan· halivat· riṁ havan· gə:ṁ, kasopa vula§ṅun· haliliṅəṅə:na, yan· hudan· sambəR̥n deniṁ glap·, yan· hana riṅ umaḥnya ka§tibāna bajrāgni tan· pavarṣa, liputən· gsəṅana de saṁ hyaṅ āgni vehən· bhaṣmi§17bhūta saha dr̥vyanya, tan· panoliha riṁ vuntat·, taruṁ riṅ adgan·, tāmpyal· riṁ kivan·, Uvahi ri tṅənan·, tutuḥ tuṇḍanyauṇḍuhuṇḍutanya, bəlaḥ kapaālanya, səbit· vtəṁnya, tatas ḍaḍa§nya, vtvakən· ḍaL̥manya, paṅan· dagiṁnya, Inum· rāḥnya, Atəhər· pəpədakən· va§hivkas i prāṇantika, byə:ṅakən riṅ aākāśa, tibākən riṁ mahārorava, Astu, Astu, Astu, //

-vairi- -vera- Cf. Sukhamerta 2r1 vivarṇṇa-pariśūnya-samasta-ripu-hetuka. -samānaānavarata-ratna- Cf. Rāmeśvarapura 1v6 Anavarata-rajata-kanaratna-vastradādāna gaṅgāprajāhasannibhakara. However, na is also omitted in Balawi 1v6. The sakalayavadvīpa epithet is to be compared with others ending in samudramandarācalamanthānamahāmr̥tamaya. vyapagataghanagagaṇatāragaṇaākīrṇnapūrṇnaśakāṅkanibhinnasamastarājaśaikhara The epithet vyapagataghaṇagagaṇatārāgaṇasaṁkīrṇapūrṇaśaśāṅkanirbhinnasamastarājaśaikhara is paralleled in Sukhāmr̥ta 1b5-6. suśīlendikajñasuśīleṅgitajña- Cf. Pakis Wetan lv9 saṁ mantrī nayavid iṅgitajñā and Manah i Manuk 3r1 saṁ mantrīṅgitājñāprajālaṅkaārā. paṁlālanannana The same as paṅlīlān-a? Uṅgvana Uṅgvani prabhudeva- Whether the words prabhu and deva should be written separately or together is still undecided. saha saṅkeṁ sāmyātagan· vatək· The appearance of saṁkeṁ makes the translation to be difficult as it stands citravapātra The expect term is civapātra, but see Koravāśrama vruh macitrapaṭa. vanya vaṁ nya katka ta tka The particle ta is not expected in a subordinate clause, and the expression yadyapin katəka is rather common in Old Javanese prose texts with several occurrences in , , , , and . Agasti understand Agastya. mahorāga caturi lokapāla understand mahoraga caturlokapāla. AntaAnanta See Warunggahan 14r1 mentions antassurendra. hatu tali ser· The reading seems clear enough but it is not clear whether and how this string is to be divided into words. I know only one parallel, in XLVIII, where we read muaṅ piṅhai vahu(ta) rāma nāyaka parttaya hatur ttaliper asiṅ umulahula. Maybe hatut alis er means following the flow of water? This needs to be discussed further in the light of atur tali ser in Resisasana, Anjuk Ladang, Paradah II, Bimalasrama. maṁlaṁkahana miṁmaṁ mala kahana mimaṁ tuṇḍanyauṇḍuhuṇḍutanya uṇḍuhuṇḍutanya as in Madhavapura? vahivkas i vehi

Hail! Elapsed Śaka year 1223, month of Śrāvaṇa, fifteenth tithi of the waning fortnight, Haryang, Umanis, Saturday, (wuku) Maḍaṅkuṅan, the grahacāra in the north-west, lunar mansion Māgha, deity Pitr̥s, the maṇḍala is south-east, the Śiva, muhūrta Vairāja, the regent of the astronomical node Yama, the karaṇa Catuspada, the zodiac sign Leo.

That was the time of the order of the Great King, Narārya Saṅgrāmavijaya, great and fierce hero who is the medicine for mutually inimical heroes wounded on the battle-field, cause with his own hands of the pallor and the trepidation of the best of fierce-headed enemies, victorious over the extreme enemy Śrī Jayakatyə̄ṅ who is like the fire ignited at the time of destruction, full of the great ambrosia obtained by the churning through Mount Mandara of the ocean which was the entire territory of the island of Java, capable of unending gifts of wealth such as jewels, gold, etc., like the stream of the Ganges, crown of all kings not different from the full moon sprinkled with clusters of stars in the cloudless sky, Śrī Kr̥tarājasa Jayavardhana Anantavikramottuṅgadeva.

Moreover, the four different queens were like him, like god and goddess were the Great King and his royal sisters, fourfold princesses of great excellence, daughters of the Great King Śrī Kr̥tanagara whose lotus feet were striven after by the heads of kings of the other islands such as Bali, Malayu, Madhura, Tañjuṅpura — all the four of them were the fine daughters of Lord Śrī Kr̥tanagara who is dissolved at Śivabuddhālaya, beginning with the chief queen, of highest propriety and greatly devoted to her husband, Her Royal Highness HRH, dyaḥ devī Tribhuvaneśvarī; after whom followed Śrī Mahādevī, HRH Narendraduhitā; Śrī Jayendradevī, HRH Prajñāpāramitā; and she who is exceedingly voluptuous and of great beauty, utterly beloved of the Great King, like an Ardharājeśvarī, she with her husband, her Majesty the Royal Consort, HRH Gāyatrī.

Moreover, surrounded by a good son, the Great King was accompanied by his good son by the Chief Queen, a young king established at the victorious city of Dahapura or: Śrī Jayanagara, young king established at Dahapura, of the limitless force and heroism, covered with auspicious marks, a young king of fine qualities, the force and heroism in him having no limits; he has been established by the Great King in the country of Daha, Śrījayanagara by his consecration name.

That was the order of the Great King, received by the Three Lords Great Ministers: the great minister of Hino; the great minister of Sirikan; the great minister of Halu. It came down to all the ranking lords taṇḍa rakryān in the council, beginning with: the greatly skilled minister, pedestal in bodily form for stabilizing the position of the Great King as an image of Īśvara, the lord Patih named Pu Vāhana, the foremost of great ministers adorned with the colors of integrity, virtue, conduct mixed with force; the lord of Dmuṅ named Pu Elām, who caused the ruin of his enemies with the battle weapons that were his arms; the lord of Kanuruhan named Pu Ckap, unsurpassable by the most heroic of all his enemies; the lord of Tuməṅguṅ named Pu Smi, child of the heroic lion king characterized by the exceedingly beautiful royal decorations. And first of all: the eloquent minister with the title Prāṇarāja named Pu Sina, knower of signs of high integrity, skilled in all political conduct; the royal minister named Pu Baṅo, who was the superior forerunner in every royal undertaking; the Rājaguṇa named Pu Kapuk, wise in all policies for protecting the world; and: the one with the byname Varṇajaya, named Pu Kapāt, who excelled in all acts pleasing to the king; the one with the byname Śūrapati, named Pu Siṅhasahəl, focused on loyalty, participating in every royal undertaking. And also, not left behind were: the minister Keśadharī, with the byname Guṇajaya, Master Agraja, adept in the external and internal rituals; the one with the byname Nāgaraka, Master Vīranātha, clever in the realization of numerous good works for the king. Not left behind were: the judge, who distinguishes between what is right and wrong in disputes, the official of Tirvan, master Savitra, fully accomplished in treatises of Nyāya and grammar; the official at Jamba, master Rāgavijaya, fully accomplished in the treatises of Nyāya and grammar; the official at Pamvatan, master Smaravijaya, fully accomplished in treatises of Sāṁkhya and Prakaraṇa; and the official at Kaṇḍaṅan Rare, master Giṇāntaka, fully accomplished in Prakaraṇa treatises; having as head the surveyor or: authority of Dharma, the inspector of religious foundations in Śaiva matters, the one with the byname Nirasana, master Astrarāja, fully intent on Dharma endowed as he was by numerous types of virtues, at the descent of the command of His Majesty, ordering with regard to Adan-Adan, village of the district of Lurah Siṅgahan, that a holy royal edict should be made, sealed with the emblem of Kr̥tarājasajayavardhana.

The occasion was the manner in which her Majesty the Royal Recluse wore bark-cloth, maintained integrity and pure conduct, always mindful of Dharma. She very steadfastly maintained fidelity to her vow of being a faithful wife. And she did not forget the practice of worshiping the gods, having as base the continuous calling to mind of her highest chosen deity. She was the maternal grandmother of the Great King. She made a request to the Great King whether it would be suitable for the village Adan-Adan that a sīma be demarcated by her Majesty the Royal Recluse, with the aim that it be a pleasure grove to be occupied by her Majesty the Royal Recluse, as she makes strenuous efforts to carry out the worship of the gods, in order to pray for the steadfastness of the reign of the Great King on the Bejeweled-Golden Lion Throne. Such was the desire of her Majesty the Royal Recluse.

In as much as the Great King was an incarnation of Viṣṇu, descended from heaven as a portion of the lord-god, the Lord Janārdana in bodily form, descended from the abode of the immortals, regarded as protecting all foundations, for the purpose of reviving the good in the world — that is why none of the desires of her Majesty the Royal Recluse were refused by the Great King. Because the purpose of this was to a work of ultimate Dharma. Even if we regard all kinds of Dharma work, it does not happen that the Great King is not the foremost Dharma worker. All the more so if it is a Dharma-work of an elder.

This was the occasion on which it was ordered with regard to the village of Adan-Adan that a holy royal order in the form of an edict saṁ hyaṅ ājñā haji praśāsti should be made, sealed with the emblem of Kr̥tarājasajayavardhana, to remain on one or the other of the possible materials, that is stone, copper or palm leaf. Its substance concerned the fact that the village of Adan-Adan was allowed to be demarcated as sīma by her Majesty the Royal Recluse along with saha saṅkeṅ the commoners to be conscripted from the district of Lurah Siṅgahan. Its aim was that the sīma of her Majesty the Royal Recluse would pass down to the descendants and remote descendants of her Majesty the Royal Recluse, now, hereafter down to the future's future.

As for its status, it is that of sīma of her Majesty the Royal Recluse was exclusively autonomous adəg riṅgit: it would be independent svatrantra, not to be entered by the servants of the three dignitaries Paṅkur, Tawan, Tirip the Piṅhai, the Vahuta; all those who previously enjoyed the usufruct of the royal property: Miśras and minor Miśras; various Vulus; the Paṅuraṅ, the Kriṅ, the Paḍəm, the Manimpiki, the Paranakan, the Limus Galuh, the Maṅriñci, the Maṅhuryālāla, the Paraṅ, the Suṅka, the Dūra, the Paṅaruhan, the Taji, the Vatu Tajəm, the Sukun, the Halu Varak Rhinoceros Club, the Rakasaṅ, the Ramanaṅ, the Piniṅlai, the Kataṅgaran, the Tapahaji, the Airhaji, the Malaṇḍaṅ, the Ləca, the Ləbləb, the Pakalaṅkaṅ, the Pakaliṅkiṅ, the Kutak, the Taṅkil, the Tr̥pan, the Salyut, the Vatu Valaṅ, the Pamaṇikan, the Paṇiga, the Sikpan, the Rumban, the Vilaṅ Thāni, the Viji Kavah, the Tiṅkəs, the Avi, the Tuha Dagaṁ, the Tuha Nambi, the Tuha Juḍi, the Tuhan Uñjəman, the Juru Gosali, the Juru Jalir, the Maṅrumbai, the Maṅguñjai, the Pabisar, the Paguluṅ, the Pavuṅkunuṅ, the Puluṅ Paḍi, the Miśra Hino, the Miśra Aṅinaṅin, the Vli Hapū, the Vli Vaduṅ, the Vli Tāmbaṅ, the Vli Pañjut, the Vli Harəṅ, the Palamak, the Pakaluṅkuṅ, the Urutan, the Ḍampulan, the Tpuṅ Kavuṅ, the Suṅsuṅ Paṅuraṅ, the Pasuk Alas, the Patikəl Aṅgas, the Payuṅan, the Sipat Vilut, the Jukuṅ, the Pāṅinaṅin, the Pamavasya, the Hopan, the Panraṅan, the Səkar Tahun, the Pahaliman, the Kḍi, the Valyan, the Vidu Maṅiduṅ, the Sumbal, the Sumbul, the Hulun Haji, the Siṅgah, the Pabr̥si, the group inside, and so forth all of them. They shall not enter the sīma of her Majesty the Royal Recluse at Adan-Adan.

In the same way the fines to be imposed for offenses, great or small: areca-blossom that doesn't produce a nut mayaṅ tan pavvaḥ, gourd-vine creeping in the yard valū rumambat iṅ natar, disaster of a corpse exposed to dew vipati vaṅke kabunan, blood spattered in the yard rāh kasamburat iṅ natar, abuse vākcapala, slapping hastacapala, slander duhilatən, saliva sprinkled hidū kasirat, producing the trace of a file mamijilakən vuryyaniṅ kikir, running amok mamuk, raping a woman mamuṅpaṅ, ludan, tūtan, haṅśa pratyaṅśa, battery ḍəṇḍa kuḍəṇḍa, maṇḍihalādi, etc., all kinds of them. Only the sīma owners at Adan-Adan are the authority over all of its fines to be imposed for offenses.

As for the Miśra Mañəmbul, the Añaṅvriṅ, the Malaka, the Mamahaṅ, the Maṅapus, the Maṅapū, the Maṅubar, the Matarub, the Maṅgula, the Maṅdyun, the Manula, the Vuṅkuḍu, the Magavai Ruṅgi, the Payuṅ Vəlū, the Mopih, the Makajaṅ, the Magavai Kisi, the Mamubut, the Maṅanāmanām, the Manavaṅ, the Manaṅkəb, the Añjariṅ, the Mamisaṇḍuṅ Manuk, the Makalakalā: only all of the relatives of her Majesty the Royal Recluse at Adan-Adan have authority over them.

As for the perimeter of the lands at Adan-Adan: at the mark East, it shares a border with Vaḍuṅ; moves south up to dudug ri the mark Southeast, sharing a border with Tinavun; moves south to tka ri the mark South, sharing a border with Patambaṅan; moves west up to the mark Southwest, sharing a border with Kaveṅan; moves north to the mark West, sharing a border with Jajar; moves north as far as the mark Northwest, sharing a border with Tāmbar; goes east up to the mark North, sharing a border with Paḍasan; goes east as far as the mark Northeast, sharing a border with Punten; goes south back to the mark East. Such is the perimeter of the lands at Adan-Adan which are a sīma of her Majesty the Royal Recluse.

As for the arrangement or: condition of the lands at Adan-Adan by her Majesty the Royal Recluse, they the relative take as much land as they can, provided that there is a sign that she has demarcated the village Adan-Adan: 7 rods of wet-rice fields in Kəməṅ; 4 rods in Ləbak; 1 stake in Saṇḍa; 3 rods in Tāmbak; 4 rods in Barat. The total of wet-rice fields of her Majesty the Royal Recluse: 20 rods. With a garden at Kubvan Agəḍe, 1 share. With habitation land: one habitation land. That much land was taken by her Majesty the Royal Recluse to become an inheritance for her offspring. And the remaining land was for all the relatives, to become an inheritance for their offspring, and to serve for worship of the gods.

As for the identify lvir of the relatives who personally received the holy royal edict: the lord minister of Mahibit called Pu Ajaran the Mūladharma, whose childhood name was Ki Hadyan Avasana, now having the name Raṅga Lintaṅ. Thus the specification of the relatives at Adan-Adan of her Majesty the Royal Recluse. And all the relatives were given entitlement by the Great King: to nurture children beginning at birth, etc.; brandish a five-colored pinagut parasol; play the curiṅ; stay in a pavilion without playing the kaṅsi; to have ivory bamboo as bench; make offerings of the type vataṅ, make offerings of the type aṅgī, make offerings of the type buntər, make offerings of the type siddhayuga; v r̥tttivali, śānti, a powder box, pasilih galuh, tuvuhtuvuhan, citrapattra; to wear any kind of cloth, such as: nāgapuṣpa and navagraha; to use gold boreh; to wear flowers in the hino-fashion. In this way the relatives at Adan-Adan were given entitlements by the Great King. They were irrevocable.

Let there be no one who dares to nullify it now and in the future, even down into the future's future, at the hands of future kings and ministers, all the more to common villagers, and the Piṅhes, Vahutas, and Elders.

And whenever there is one who dares to obstruct the substance of the holy royal order in the form of an edict on behalf of Adan-Adan, their lot will be the consequences of the Five Majors Sins, in this world and the next.

Pay heed you gods Haricandana, Agastya Maharṣi, East, South, West, North, Center, Zenith, Nadir; Sun, Moon, Earth, Water, Wind, Fire, Yajamāna, Ether; Dharma, Day and Night, Two Junctures; Yakṣas, Rākṣasas, Piśācas, Pretas, Asuras, Garuḍa, Gandharvas, Grahas, Kinnaras and Great Snakes; the four World Guardians: Yama, Varuṇa, Kubera, Vāsava Indra; and the Sons of the gods: the Five Kuśikas; Nandīśvara, Mahākāla, Six Vināyakas, goddess Durgā, Caturaśra; the Square one, Ananta Surendra, Ananta the god, Kāla and M r̥tyu, Bhūtas and Gaṇas.

All those of you who are present protecting the whole orb of the world, you who join in taking bodily shape in all creatures, you who are all witnesses who will see what is near and far, by day and by night, as you listen to this pledge, the curse, the oath, the imprecation of us to all you gods.

As many as are the ill-behaved people who will disturb this sīma of Adan-Adan, whether they be Brahmin, Kṣatriya, Vaiśya, Śūdra, hermit, students, householder, forest-dweller, mendicant, including the Piṅhais, the Vahutas, the elders, dependents of chiefs, the hatutaliser, whatever be their nature. Therefore they will undergo the consequences of their action. Let them be slain by all you gods. In killing, your approach shall be as follows.

If while traveling he passes by a dry field, may he be bitten by a poisonous snake. Going into the forest may he be pounced upon by a tiger. May he step over a Waringin root. When he passes by a large body of water, may he be caught by a crocodile, a shark mumul, a sea monster tuviran. If he is going on a high way, may he be scared stiff, dazed, stunned, drowsy. If it rains, may he be struck by thunderclap. When he is home, may he be struck by lightning without rain. May he be engulfed and burned by God Agni. May he be caused to turn to ash, with his possessions. May he leave without looking back, clashing with the opponent. Slaps his left side, attack anew his right side, cut his snout, split his skull, rip open his belly, draw out his entrails, break open his chest, eat his flesh, drink his blood, without delay finish off what remains of the dead one, throw it into space, cast him into the Mahāraurava. So be it! So be it! So be it!

presents face 7r as 7v and vice versa.