Wurare

Editor: Arlo Griffiths.

Identifier: DHARMA_INSIDENKWurare.

Hand description:

Language: Sanskrit.

Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).

Version: 2025-04-17 04:18 (2cd45fd), last modified 2025-01-23 08:11 (a5190f0).

Edition

Logical
Physical
Full

I. Anuṣṭubh

⟨Column A⟩ ⟨1⟩ // Ādau namāmi sarba-jñaṁ,

jñāna-kāyan tathāgataṁ,

sarvva-skandhātiguhya-sthaṁ,

sad-asat-pakṣa-varjjitaṁ, 1, //

II. Anuṣṭubh

⟨2⟩ // Anv atas sarvva-siddhim vā,

vande ’haṅ gauravāt sadā,

śaka-kālam idaṁ vakṣye,

rāja-kīrtti-prakāśanaṁ, 2, //

III. Anuṣṭubh

⟨3⟩ // ¿yo?⟨yaḥ⟩ purā paṇḍitaś śreṣ¡ṭ!⟨ṭh⟩a,

Āryyo bharāḍa-saṁjñakaḥ,

jñāna-siddhiṁ samāgamyā,-

bhijñālābho munīśvaraḥ, 3, //

IV. Anuṣṭubh

⟨Column B⟩ ⟨4⟩ // mahā-yogīśvaro dhīraḥ,

satveṣu karuṇātmakaḥ,

siddhācāryyo mahā-vīro,

rāgādi-kleśa-varjjitaḥ, 4 , //

V. Anuṣṭubh

⟨5⟩ // ratnākara-pramāṇān tu,

dvaidhī-kr̥tya yavāvanīm̐,

kṣiti-bhedana-sāmarthya,-

kumbha-bajrodakena vai, 5 //

VI. Anuṣṭubh

⟨6⟩ // paraspara-virodhena,

nr̥payor yuddha-kāṁkṣiṇoḥ,

Etasmāj jāṅgalety eṣā,

paṁjalu-viṣayā smr̥tā, 6 //

VII. Anuṣṭubh

⟨7⟩ // kin tu yasmāt· rarakṣemām̐,

jaya-śrī-viṣṇuvarddhanaḥ,

śrī-jayavarddhanī-bhāryyo

jagannāthottamaḥ prabhuḥ, 7 //

VIII. Anuṣṭubh

⟨Column C⟩ ⟨8⟩ Ājanmapariśuddhāṅgaḥ,

kr̥pāluḥ dharmma-tatparaḥ,

pārthivānandanaṅ kr̥tvā,

śuddha-kīrtti-parākramāt· 8 //

IX. Anuṣṭubh

⟨9⟩ Ekī-kr̥tya punar bhūm¡ī!⟨i⟩m̐,

prīty-arthañ jagatāṁ sadā,

dharmma-saṁrakṣaṇārtham vā,

pitrādi-sthāpanāya ca, 9 //

X. Anuṣṭubh

⟨10⟩ yathaiva kṣiti-rājendra,ś

śrī-harivarddhanātmajaḥ,

śrī-jayavarddhanī-putraḥ,

catur-dvīpeśvaro muniḥ, 10 //

XI. Anuṣṭubh

⟨11⟩ Aśeṣa-tatva-sampūrṇno,

dharmma-śāstra-vidām varaḥ,

jīrṇnoddhāra-kriyodyukto,

dharmma-śāsana-deśakaḥ, 11 //

XII. Anuṣṭubh

⟨Column D⟩ ⟨12⟩ śrī-jñānaśivabajrā¡k!⟨kh⟩ya,ś

citta-ratna-vibhūṣaṇaḥ,

prajñā-raśmi-viśuddhāṅga,s

sambodhi-jñāna-pāragaḥ, 12 //

XIII. Anuṣṭubh

⟨13⟩ subhaktyā tam̐ pratiṣṭhāpya,

svayam pūrvvam pratiṣṭhita(m̐),

śmaśāne vurare-nāmni,

mahākṣobhyānurūpataḥ, 13 //

XIV. Anuṣṭubh

⟨14⟩ bhava-cakre śakendrābde,

māse cāsuji-saṁjñake,

pañcamyām̐ śukla-pakṣe ca,

vāre pa-ka-bu-saṁjñake, 14 //

XV. Anuṣṭubh

⟨15⟩ sinta-nāmni ca parvve ca,

karaṇe viṣṭi-saṁskr̥te,

Anurādhe ’pi nakṣatre,

mitre māhendra-maṇḍale, 15 //

XVI. Anuṣṭubh

⟨Column E⟩ ⟨16⟩ saubhāgya-yoga-sambandhe,

somye caiva muhūrttake,

¡k!⟨kh⟩yāte kuvera-parvveśe,

tulā-(rāśy-a)bhisaṁyute ⟨16*⟩ 16

XVII. Anuṣṭubh

⟨17⟩ hitāya sarba-satvānām̐,

prāg eva nr̥pates sadā,

sa-putra-potra-dārasya,

kṣity-ekībhāva-kāraṇāt·, 17 //

XVIII. Anuṣṭubh

⟨18⟩ Athāsya dāsa-bhūto ’haṁ,

nādajño nāma kīrttitaḥ,

vidyā-hīno ’pi sammūḍho,

dharmma-kriy⟨ā⟩sv atatparaḥ, 18 //

XIX. Anuṣṭubh

⟨19⟩ dharmmādhyakṣatvam āsādya,

kr̥payaivāsya tatvataḥ,

¡s!⟨ś⟩aka-kālaṁ samu(ddhr̥tya),

mad-rājānujñayā punaḥ, 19 ||

⟨Column A⟩⟨1⟩ // Ādau namāmi sarba-jñaṁ, jñāna-kāyan tathāgataṁ, sarvva-skandhātiguhya-sthaṁ, sad-asat-pakṣa-varjjitaṁ, 1, //   
⟨2⟩ // Anv atas sarvva-siddhim vā, vande ’haṅ gauravāt sadā, śaka-kālam idaṁ vakṣye, rāja-kīrtti-prakāśanaṁ, 2, //   
⟨3⟩ // ¿yo?⟨yaḥ⟩ purā paṇḍitaś śreṣ¡ṭ!⟨ṭh⟩a, Āryyo bharāḍa-saṁjñakaḥ, jñāna-siddhiṁ samāgamyā,- bhijñālābho munīśva□raḥ, 3, //   ⟨Column B⟩
⟨4⟩ // mahā-yogīśvaro dhīraḥ, satveṣu karuṇātmakaḥ, siddhācāryyo mahā-vīro, rāgādi-kleśa-varjjitaḥ, 4 , //   
⟨5⟩ // ratnākara-pramāṇān tu, dvaidhī-kr̥tya yavāvanīm̐, kṣiti-bhedana-sāmarthya,- kumbha-bajrodakena vai, 5 //   
⟨6⟩ // paraspara-virodhena, nr̥payor yuddha-kāṁkṣiṇoḥ, Etasmāj jāṅgalety eṣā, paṁjalu-viṣayā smr̥tā, 6 //   
⟨7⟩  // kin tu yasmāt· rarakṣemām̐, jaya-śrī-viṣṇu□varddhanaḥ, śrī-jayavarddhanī-bhāryyo jagannāthottamaḥ prabhuḥ, 7 //   ⟨Column C⟩
⟨8⟩ Ājanmapariśuddhāṅgaḥ, kr̥pāluḥ dharmma-tatparaḥ, pārthivānandanaṅ kr̥tvā, śuddha-kīrtti-parākramāt· 8 //   
⟨9⟩ Ekī-kr̥tya punar bhūm¡ī!⟨i⟩m̐, prīty-arthañ jagatāṁ sadā, dharmma-saṁrakṣaṇārtham vā, pitrādi-sthāpanāya ca, 9 //   
⟨10⟩ yathaiva kṣiti-rājendra,ś śrī-harivarddhanātmajaḥ, śrī-jayavarddhanī-putraḥ, catur-dvīpeśvaro muniḥ, 10 //   
⟨11⟩ Aśeṣa-tatva-sampūrṇno, dharmma-śāstra-vidām varaḥ, jīrṇnoddhāra-kriyodyukto, dharmma-śāsana-deśakaḥ, 11 //   ⟨Column D⟩
⟨12⟩ śrī-jñānaśivabajrā¡k!⟨kh⟩ya,ś  citta-ratna-vibhūṣaṇaḥ, prajñā-raśmi-viśuddhāṅga,s sambodhi-jñāna-pāragaḥ, 12 //   
⟨13⟩ subhaktyā tam̐ pratiṣṭhāpya, svayam pūrvvam pratiṣṭhita(m̐), śmaśāne vurare-nāmni, mahākṣobhyānurūpataḥ, 13 //   
⟨14⟩ bhava-cakre śakendrābde, māse cāsuji-saṁjñake, pañcamyām̐ śukla-pakṣe ca, vāre pa-ka-bu-saṁjñake, 14 //   
⟨15⟩ sinta-nāmni ca parvve ca, karaṇe viṣṭi-saṁskr̥te, Anurādhe ’pi nakṣatre,  mitre māhendra-maṇḍale, 15 //   ⟨Column E⟩
⟨16⟩ saubhāgya-yoga-sambandhe, somye caiva muhūrttake, ¡k!⟨kh⟩yāte kuvera-parvveśe, tulā-(rāśy-a)bhisaṁyute 
⟨16*⟩  16   
⟨17⟩ hitāya sarba-satvānām̐, prāg eva nr̥pates sadā, sa-putra-potra-dārasya, kṣity-ekībhāva-kāraṇāt·, 17 //   
⟨18⟩ Athāsya dāsa-bhūto ’haṁ, nādajño nāma kīrttitaḥ, vidyā-hīno ’pi sammūḍho, dharmma-kriy⟨ā⟩sv atatparaḥ, 18 //   
⟨19⟩ dharmmādhyakṣatvam āsādya, kr̥payaivāsya tatvataḥ, ¡s!⟨ś⟩aka-kālaṁ samu(ddhr̥tya), mad-rājānujñayā punaḥ, 19 ||  

I. Anuṣṭubh

⟨Column A⟩ ⟨1⟩ // Ādau namāmi sarba-jñaṁ,

jñāna-kāyan tathāgataṁ,

sarvva-skandhātiguhya-sthaṁ,

sad-asat-pakṣa-varjjitaṁ, 1, //

II. Anuṣṭubh

⟨2⟩ // Anv atas sarvva-siddhim vā,

vande ’haṅ gauravāt sadā,

śaka-kālam idaṁ vakṣye,

rāja-kīrtti-prakāśanaṁ, 2, //

III. Anuṣṭubh

⟨3⟩ // ¿yo?⟨yaḥ⟩ purā paṇḍitaś śreṣ¡ṭ!⟨ṭh⟩a,

Āryyo bharāḍa-saṁjñakaḥ,

jñāna-siddhiṁ samāgamyā,-

bhijñālābho munīśva□raḥ, 3, //

IV. Anuṣṭubh

⟨Column B⟩ ⟨4⟩ // mahā-yogīśvaro dhīraḥ,

satveṣu karuṇātmakaḥ,

siddhācāryyo mahā-vīro,

rāgādi-kleśa-varjjitaḥ, 4 , //

V. Anuṣṭubh

⟨5⟩ // ratnākara-pramāṇān tu,

dvaidhī-kr̥tya yavāvanīm̐,

kṣiti-bhedana-sāmarthya,-

kumbha-bajrodakena vai, 5 //

VI. Anuṣṭubh

⟨6⟩ // paraspara-virodhena,

nr̥payor yuddha-kāṁkṣiṇoḥ,

Etasmāj jāṅgalety eṣā,

paṁjalu-viṣayā smr̥tā, 6 //

VII. Anuṣṭubh

⟨7⟩ // kin tu yasmāt· rarakṣemām̐,

jaya-śrī-viṣṇu□varddhanaḥ,

śrī-jayavarddhanī-bhāryyo

jagannāthottamaḥ prabhuḥ, 7 //

VIII. Anuṣṭubh

⟨Column C⟩ ⟨8⟩ Ājanmapariśuddhāṅgaḥ,

kr̥pāluḥ dharmma-tatparaḥ,

pārthivānandanaṅ kr̥tvā,

śuddha-kīrtti-parākramāt· 8 //

IX. Anuṣṭubh

⟨9⟩ Ekī-kr̥tya punar bhūm¡ī!⟨i⟩m̐,

prīty-arthañ jagatāṁ sadā,

dharmma-saṁrakṣaṇārtham vā,

pitrādi-sthāpanāya ca, 9 //

X. Anuṣṭubh

⟨10⟩ yathaiva kṣiti-rājendra,ś

śrī-harivarddhanātmajaḥ,

śrī-jayavarddhanī-putraḥ,

catur-dvīpeśvaro muniḥ, 10 //

XI. Anuṣṭubh

⟨11⟩ Aśeṣa-tatva-sampūrṇno,

dharmma-śāstra-vidām varaḥ,

jīrṇnoddhāra-kriyodyukto,

dharmma-śāsana-deśakaḥ, 11 //

XII. Anuṣṭubh

⟨Column D⟩ ⟨12⟩ śrī-jñānaśivabajrā¡k!⟨kh⟩ya,ś

citta-ratna-vibhūṣaṇaḥ,

prajñā-raśmi-viśuddhāṅga,s

sambodhi-jñāna-pāragaḥ, 12 //

XIII. Anuṣṭubh

⟨13⟩ subhaktyā tam̐ pratiṣṭhāpya,

svayam pūrvvam pratiṣṭhita(m̐),

śmaśāne vurare-nāmni,

mahākṣobhyānurūpataḥ, 13 //

XIV. Anuṣṭubh

⟨14⟩ bhava-cakre śakendrābde,

māse cāsuji-saṁjñake,

pañcamyām̐ śukla-pakṣe ca,

vāre pa-ka-bu-saṁjñake, 14 //

XV. Anuṣṭubh

⟨15⟩ sinta-nāmni ca parvve ca,

karaṇe viṣṭi-saṁskr̥te,

Anurādhe ’pi nakṣatre,

mitre māhendra-maṇḍale, 15 //

XVI. Anuṣṭubh

⟨Column E⟩ ⟨16⟩ saubhāgya-yoga-sambandhe,

somye caiva muhūrttake,

¡k!⟨kh⟩yāte kuvera-parvveśe,

tulā-(rāśy-a)bhisaṁyute ⟨16*⟩ 16

XVII. Anuṣṭubh

⟨17⟩ hitāya sarba-satvānām̐,

prāg eva nr̥pates sadā,

sa-putra-potra-dārasya,

kṣity-ekībhāva-kāraṇāt·, 17 //

XVIII. Anuṣṭubh

⟨18⟩ Athāsya dāsa-bhūto ’haṁ,

nādajño nāma kīrttitaḥ,

vidyā-hīno ’pi sammūḍho,

dharmma-kriy⟨ā⟩sv atatparaḥ, 18 //

XIX. Anuṣṭubh

⟨19⟩ dharmmādhyakṣatvam āsādya,

kr̥payaivāsya tatvataḥ,

¡s!⟨ś⟩aka-kālaṁ samu(ddhr̥tya),

mad-rājānujñayā punaḥ, 19 ||

Apparatus

⟨2⟩ śaka-kālam K ⬦ śāka-kālam P.

⟨3⟩ śreṣ¡ṭ!⟨ṭh⟩a ⬦ śreṣṭha K P • All previous editions silently correct ṭ to ṭh. Cf. st. XIII for two clear cases of a proper ṣṭh, and XV for a clear case of ṣṭ. There is no doubt the lapicide here engraved ṣṭ. See also the remarks of Damais (1955, p. 58, n. 1, p. 79, n. 3) on the distinction ṣth/ṣṭ in Javanese inscriptions. — ⟨3⟩ bharāḍasaṁjñakaḥ ⬦ bharāḍ abhijñataḥ K P • Kern notes that the reading of i (in bhi) is uncertain, and that the whole word is suspect. Indeed one would expect bharāḍābhijñataḥ, since the figure’s known name is bharāḍa, but this would be unmetrical. The stone clearly shows saṁ instead of bhi and ka and instead of ta, and these new readings solve the textual problem here. The same expression °saṁjñaka is used by the poet twice in st. XIV.

⟨5⟩ sāmarthya • Kern (n. 3) observes “Het casus-teeken ontbreekt”. It would be possible to read °sāmarthyaṁ although the hole in the stone that could represent anusvāra can equally be treated as a cavity in the stone. However, it is seems unproblematic to consider that the whole of pāda c forms the initial part of a long compound ending with kumbhabajrodakena in d. — ⟨5⟩ bajrodakena ⬦ vajrodakena K P.

⟨6⟩ kāṁkṣiṇoḥ ⬦ kāṅkṣiṇoḥ K P. — ⟨6⟩ Etasmāj ⬦ Atasmāj K; Estasmāj P • Bosch 1919 suggested the reading adopted here. Poerbatjaraka seems to have intended to adopt Bosch’ reading but to have become confused, as he wavers in spelling this word (1922, p. 434).

⟨7⟩ kin tu P ⬦ dina K.

Translation by Arlo Griffiths

I

First I bow to the Omniscient Knowledge-Body, the Tathāgata, who resides in the concealment beyond all skandhas, who transcends the positions of being and non-being,

II

I praise him alternatively as Omnipotent, for he is eternally venerable. After that I shall proclaim this illumination of the king’s glory in the Śaka-age.

III

He who (yo) was the most excellent sage of former times, called Ārya Bharāḍa (= Bharāla/Bhaṭāra); [who] was the best of sages insofar as he had gained perfection of wisdom [and] attained the supernatural faculties (of a Buddha: abhijñā).

IV

[He was also known as] the intelligent Great Lord of Yogins, by nature compassionate with living beings; the Teacher of Siddhas, the Great Hero, free of afflictions such as covetousness.

V

After the division of the land of Yava, that is endowed with mines of jewels, by use of Jar- and Vajra-water, powerful enough to effect the division of the earth,

VI

and working towards opposite ends, of two kings lusting for war, this province of Paṅjalu was for this reason called [the land of] Jāṅgala.

VII

But since the king Jayaśrī Viṣṇuvardhana, excellent earth-ruler who had Śrī Jayavardhanī as spouse, protected this [land],

VIII

he whose limbs were pure right from birth, who was compassionate, totally devoted to dharma —, he has caused the delight of (vassal) kings due to his pure glory and valor,

IX

and has united the land once again — whether it be for the eternal pleasure of the world or for protecting dharma, or again for installing (?) his ancestors, etc.

X

So that (? yathaiva) the sage king of kings (Kr̥tanagara), son of Śrī Harivardhana (i.e. Viṣṇuvardhana) and son of Śrī Jayavardhanī, ruler of the four ‘islands’ (i.e. the whole world),

XI

accomplished in all Tattvas (?), best of Dharmaśāstra scholars, intent upon the accomplishment of (monastery/temple) restorations (jīrṇoddhāra), issuer [solely] of edicts in conformity with dharma,

XII

called Śrī Jñānaśivavajra, endowed with the jewel of intelligence (?, cittaratnavibhūṣaṇa), whose limbs were purified by the rays of insight, expert in the knowledge of enlightenment,

XIII

devotedly installed him (i.e., Bharāḍa), who had previously been established (pratiṣṭhita) [here] himself, at the cremation ground called Vurare, modelled after Mahākṣobhya,

XIV

in the year of the Śaka-king [denoted by] Bhava (11) and Cakra (12) (i.e. 1211), in the month called Asuji, on the fifth of the bright fortnight, and the day called Paniruan, Kalivuan, Wednesday,

XV

during the parva (i.e., wuku) called Sinta, under the karaṇa hallowed by (the Seer?) Viṣṭi, under the constellation Anurādha, with the sun in the orb of Mahendra,

XVI

in connection with an auspicious conjunction, and at a favorable muhūrta, the deity of the parva being called Kubera, joined with (?) the zodiac sign Libra,

XVII

for the eternal benefit of all living beings, but above all (prāg eva) the king with his sons, grandsons and his wife (or: their wives), for the reason that the land had been unified.

XVIII

And I, being his servant called Nādajña, devoid of knowledge and full of delusion, without expertise with regard to dharma works,

XIX

have really achieved the position of dharma surveyor only thanks to his compassion, after I have again saved (?, samuddhr̥tya, reading uncertain) the Śaka-age, by permission of my king.

Commentary

Bibliography

First edited by Kern (1910), whose article was re-edited with corrections as Kern 1917; edited again by Poerbatjaraka (1922). The subsequent editions published by Chatterjee & Chakravarti (1933, with translation into English) and Sircar (1983) ignore Poerbatjaraka’s work and most of the secondary bibliography. None of the previous editions accurately represents the punctuation of the original. Re-edited here by Arlo Griffiths directly from the stone and from the EFEO estampages; the apparatus is positive only for the significant variant readings observed in the editions by Kern (1917) and Poerbatjaraka.

Primary

Kern, Johan Hendrik Caspar. 1910. “De Sanskrit-inscriptie van ’t Mahākṣobhya-beeld te Simpang.” TBG 52, pp. 99–108.

[K] Kern, H. 1917. “De Sanskrit-inscriptie van het Mahākṣobhya-beeld te Simpang (stad Surabaya; 1211 Çāka).” In: Verspreide geschriften, zevende deel: Inscripties van den Indischen archipel, slot; de Nāgarakṛtāgama, eerste gedeelte. 's-Gravenhage: Nijhoff, pp. 187–197.

[P] Poerbatjaraka. 1922. “De inscriptie van het Mahākṣobhya-beeld te Simpang (Soerabaya).” BKI 78, pp. 426–462. DOI: 10.1163/22134379-90001594. [URL].

Secondary

OV 1913. Oudheidkundige Dienst in Nederlandsch-Indië: Oudheidkundig Verslag 1913. Weltevreden; 's Hage: Albrecht & Co.; Nijhoff, 1913. Page 34.

Bosch, Frederik David Kan. 1919. “Kumbhawajrodakena en Toyeng Kuṇḍi sangkeng Langit.” TBG 58, pp. 429–447. Pages 442–443.

Chatterjee, Bijan Raj and Niranjan Prasad Chakravarti. 1933. India and Java, part II (Inscriptions). Second edition, revised and enlarged. Greater India Society Bulletin 5. Calcutta: [M.C. Das, Prabasi Press]. [URL]. Pages 75–78.

Damais, Louis-Charles. 1952. “Études d’épigraphie indonésienne, III: Liste des principales inscriptions datées de l’Indonesie.” BEFEO 46 (1), pp. 1–105. DOI: 10.3406/befeo.1952.5158. [URL]. Pages 72–73, item A.174.

Damais, Louis-Charles. 1955. “Études d’épigraphie indonésienne, IV: Discussion de la date des inscriptions.” BEFEO 47, pp. 7–290. DOI: 10.3406/befeo.1955.5406. [URL]. Page 79, item A.174.

Nakada, Kōzō. 1982. An inventory of the dated inscriptions in Java. Memoirs of the Research Department of the Toyo Bunko 40. Tokyo: Toyo Bunko. Pages 116–117, item I.202.

Sircar, Dines Chandra. 1983. Select inscriptions bearing on Indian history and civilization. Volume II: from the sixth to the eighteenth century A.D. Delhi: Motilal Banarsidass. Pages 700–702.

Nihom, Max. 1986. “Ruler and Realm: The division of Airlangga's Kingdom in the Fourteenth Century.” Indonesia (42), pp. 79–100. DOI: 10.2307/3351188. [URL].

Hadi Sidomulyo. 2011. “Kṛtanagara and the Resurrection of Mpu Bharāda.” IMW 39 (113), pp. 123–142. DOI: 10.1080/13639811.2010.513882. [URL].

Gomperts, Amrit, Arnoud Haag and Peter Carey. 2012. “The sage who divided Java in 1052: Maclaine Pont’s excavation of Mpu Bharaḍa's hermitage-cemetery at Lĕmah Tulis in 1925.” BKI 168 (1), pp. 1–25. DOI: 10.1163/22134379-90003567. [URL].

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The project DHARMA has received funding from the European Research Council (ERC)

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Public URIs with the prefix bib to point to a Zotero Group Library named

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<l n="a"><milestone unit="column" n="A"/><lb n="1"/>// Ādau namāmi sarba-jñaṁ,</l>

<l n="b">jñāna-kāyan tathāgataṁ,</l>

<l n="c">sarvva-skandhātiguhya-sthaṁ,</l>

<l n="d">sad-asat-pakṣa-varjjitaṁ, <num value="1">1</num>, //</l>

</lg>

<l n="a"><lb n="2"/>// Anv atas sarvva-siddhim vā,</l>

<l n="b">vande ’haṅ gauravāt sadā,</l>

<l n="c">śaka-kālam idaṁ vakṣye,</l>

<l n="d">rāja-kīrtti-prakāśanaṁ, <num value="2">2</num>, //</l>

</lg>

<l n="a"><lb n="3"/>// <choice><sic>yo</sic><corr>yaḥ</corr></choice> purā paṇḍitaś śreṣ<choice><orig>ṭ</orig><reg>ṭh</reg></choice>a,</l>

<l n="b">Āryyo bharāḍa-saṁjñakaḥ,</l>

<l n="c" enjamb="yes">jñāna-siddhiṁ samāgamyā,</l>

<l n="d">bhijñālābho munīśva<space type="defect" quantity="1" unit="character"/>raḥ, <num value="3">3</num>, //</l>

</lg>

<l n="a"><milestone unit="column" n="B"/><lb n="4"/>// mahā-yogīśvaro dhīraḥ,</l>

<l n="b">satveṣu karuṇātmakaḥ,</l>

<l n="c">siddhācāryyo mahā-vīro,</l>

<l n="d">rāgādi-kleśa-varjjitaḥ, <num value="4">4</num> , //</l>

</lg>

<l n="a"><lb n="5"/>// ratnākara-pramāṇān tu,</l>

<l n="b">dvaidhī-kr̥tya yavāvanīm̐,</l>

<l n="c" enjamb="yes">kṣiti-bhedana-sāmarthya,</l>

<l n="d">kumbha-bajrodakena vai, <num value="5">5</num> //</l>

</lg>

<l n="a"><lb n="6"/>// paraspara-virodhena,</l>

<l n="b">nr̥payor yuddha-kāṁkṣiṇoḥ,</l>

<l n="c">Etasmāj jāṅgalety eṣā,</l>

<l n="d">paṁjalu-viṣayā smr̥tā, <num value="6">6</num> //</l>

</lg>

<l n="a"><lb n="7"/> // kin tu yasmāt· rarakṣemām̐,</l>

<l n="b">jaya-śrī-viṣṇu<space type="defect" quantity="2" unit="character"/>varddhanaḥ,</l>

<l n="c">śrī-jayavarddhanī-bhāryyo</l>

<l n="d">jagannāthottamaḥ prabhuḥ, <num value="7">7</num> //</l>

</lg>

<l n="a"><milestone unit="column" n="C"/><lb n="8"/>Ājanmapariśuddhāṅgaḥ,</l>

<l n="b">kr̥pāluḥ dharmma-tatparaḥ,</l>

<l n="c">pārthivānandanaṅ kr̥tvā,</l>

<l n="d">śuddha-kīrtti-parākramāt· <num value="8">8</num> //</l>

</lg>

<l n="a"><lb n="9"/>Ekī-kr̥tya punar bhūm<choice><orig>ī</orig><reg>i</reg></choice>m̐,</l>

<l n="b">prīty-arthañ jagatāṁ sadā,</l>

<l n="c">dharmma-saṁrakṣaṇārtham vā,</l>

<l n="d">pitrādi-sthāpanāya ca, <num value="9">9</num> //</l>

</lg>

<l n="a"><lb n="10"/>yathaiva kṣiti-rājendra,ś</l>

<l n="b">śrī-harivarddhanātmajaḥ,</l>

<l n="c">śrī-jayavarddhanī-putraḥ,</l>

<l n="d">catur-dvīpeśvaro muniḥ, <num value="10">10</num> //</l>

</lg>

<l n="a"><lb n="11"/>Aśeṣa-tatva-sampūrṇno,</l>

<l n="b">dharmma-śāstra-vidām varaḥ,</l>

<l n="c">jīrṇnoddhāra-kriyodyukto,</l>

<l n="d">dharmma-śāsana-deśakaḥ, <num value="11">11</num> //</l>

</lg>

<l n="a"><milestone unit="column" n="D"/><lb n="12"/>śrī-jñānaśivabajrā<choice><orig>k</orig><reg>kh</reg></choice>ya,ś </l>

<l n="b">citta-ratna-vibhūṣaṇaḥ,</l>

<l n="c">prajñā-raśmi-viśuddhāṅga,s</l>

<l n="d">sambodhi-jñāna-pāragaḥ, <num value="12">12</num> //</l>

</lg>

<l n="a"><lb n="13"/>subhaktyā tam̐ pratiṣṭhāpya,</l>

<l n="b">svayam pūrvvam pratiṣṭhita<unclear>m̐</unclear>,</l>

<l n="c">śmaśāne vurare-nāmni,</l>

<l n="d">mahākṣobhyānurūpataḥ, <num value="13">13</num> //</l>

</lg>

<l n="a"><lb n="14"/>bhava-cakre śakendrābde,</l>

<l n="b">māse cāsuji-saṁjñake,</l>

<l n="c">pañcamyām̐ śukla-pakṣe ca,</l>

<l n="d">vāre pa-ka-bu-saṁjñake, <num value="14">14</num> //</l>

</lg>

<l n="a"><lb n="15"/>sinta-nāmni ca parvve ca,</l>

<l n="b">karaṇe viṣṭi-saṁskr̥te,</l>

<l n="c">Anurādhe ’pi nakṣatre, </l>

<l n="d">mitre māhendra-maṇḍale, <num value="15">15</num> //</l>

</lg>

<l n="a"><milestone unit="column" n="E"/><lb n="16"/>saubhāgya-yoga-sambandhe,</l>

<l n="b">somye caiva muhūrttake,</l>

<l n="c"><choice><orig>k</orig><reg>kh</reg></choice>yāte kuvera-parvveśe,</l>

<l n="d">tulā-<unclear>rāśy-a</unclear>bhisaṁyute <lb n="16*" rend="tb-upright"/> <num value="16">16</num></l>

</lg>

<l n="a"><lb n="17"/>hitāya sarba-satvānām̐,</l>

<l n="b">prāg eva nr̥pates sadā,</l>

<l n="c">sa-putra-potra-dārasya,</l>

<l n="d">kṣity-ekībhāva-kāraṇāt·, <num value="17">17</num> //</l>

</lg>

<l n="a"><lb n="18"/>Athāsya dāsa-bhūto ’haṁ,</l>

<l n="b">nādajño nāma kīrttitaḥ,</l>

<l n="c">vidyā-hīno ’pi sammūḍho,</l>

<l n="d">dharmma-kriy<supplied reason="omitted">ā</supplied>sv atatparaḥ, <num value="18">18</num> //</l>

</lg>

<l n="a"><lb n="19"/>dharmmādhyakṣatvam āsādya,</l>

<l n="b">kr̥payaivāsya tatvataḥ,</l>

<l n="c"><choice><orig>s</orig><reg>ś</reg></choice>aka-kālaṁ samu<unclear>ddhr̥tya</unclear>,</l>

<l n="d">mad-rājānujñayā punaḥ, <num value="19">19</num> ||</l>

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</div>

<lem source="bib:Kern1917_27">śaka-kālam</lem>

<rdg source="bib:Poerbatjaraka1922_02">śāka-kālam</rdg>

</app>

<rdg source="bib:Kern1917_27 bib:Poerbatjaraka1922_02">śreṣṭha</rdg>

<note>All previous editions silently correct <foreign>ṭ</foreign> to <foreign>ṭh</foreign>. Cf. st. XIII for two clear cases of a proper <foreign>ṣṭh</foreign>, and XV for a clear case of <foreign>ṣṭ</foreign>. There is no doubt the lapicide here engraved <foreign>ṣṭ</foreign>. See also the remarks of Damais (<bibl rend="omitname"><ptr target="bib:Damais1955_01"/><citedRange unit="page">58</citedRange><citedRange unit="note">1</citedRange><citedRange unit="page">79</citedRange><citedRange unit="note">3</citedRange></bibl>) on the distinction <foreign>ṣth/ṣṭ</foreign> in Javanese inscriptions.</note>

</app>

<lem>bharāḍasaṁjñakaḥ</lem>

<rdg source="bib:Kern1917_27 bib:Poerbatjaraka1922_02">bharāḍ abhijñataḥ</rdg>

<note>Kern notes that the reading of <foreign>i</foreign> (in <foreign>bhi</foreign>) is uncertain, and that the whole word is suspect. Indeed one would expect <foreign>bharāḍābhijñataḥ</foreign>, since the figure’s known name is <foreign>bharāḍa</foreign>, but this would be unmetrical. The stone clearly shows <foreign>saṁ</foreign> instead of <foreign>bhi</foreign> and <foreign>ka</foreign> and instead of <foreign>ta</foreign>, and these new readings solve the textual problem here. The same expression °<foreign>saṁjñaka</foreign> is used by the poet twice in st. XIV.</note>

</app>

<lem>sāmarthya</lem>

<note>Kern (n. 3) observes <quote>Het casus-teeken ontbreekt</quote>. It would be possible to read <foreign>°sāmarthyaṁ</foreign> although the hole in the stone that could represent anusvāra can equally be treated as a cavity in the stone. However, it is seems unproblematic to consider that the whole of pāda c forms the initial part of a long compound ending with <foreign>kumbhabajrodakena</foreign> in d.</note>

</app>

<lem>bajrodakena</lem>

<rdg source="bib:Kern1917_27 bib:Poerbatjaraka1922_02">vajrodakena</rdg>

</app>

<lem>kāṁkṣiṇoḥ</lem>

<rdg source="bib:Kern1917_27 bib:Poerbatjaraka1922_02">kāṅkṣiṇoḥ</rdg>

</app>

<lem>Etasmāj</lem>

<rdg source="bib:Kern1917_27">Atasmāj</rdg>

<rdg source="bib:Poerbatjaraka1922_02">Estasmāj</rdg>

<note><bibl><ptr target="bib:Bosch1919_01"/></bibl> suggested the reading adopted here. Poerbatjaraka seems to have intended to adopt Bosch' reading but to have become confused, as he wavers in spelling this word (<bibl rend="omitname"><ptr target="bib:Poerbatjaraka1922_02"/><citedRange>434</citedRange></bibl>).</note>

</app>

</app>

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</div>

First I bow to the Omniscient Knowledge-Body, the Tathāgata, who resides in the concealment beyond all skandhas, who transcends the positions of being and non-being,

<!-- A reference to the presence of the Buddha in the vulva?

This position discussed by Sanderson 2009.

-->

I praise him alternatively as Omnipotent, for he is eternally venerable. After that I shall proclaim this illumination of the king’s glory in the Śaka-age.

<!-- Several other translations could be imagined for this stanza, but this one seems to make most sense, and is best in agreement with the actual structure of the text that follows. It avoids assuming the grammatical error of forcing idaṁ (n.) to agree with śakakālam (masc.) that Kern accepts, but to do so it must assume that the -m in śakakālam is the hiatus breaking -m- known in lower registers of Sanskrit, which allows translating as though the text had śakakāla (for śakakāle). Maybe the error of gender assumed by Kern is after all the lesser improbability.

Rather take ‘localized’ meaning of śakakāla ‘inscription/decree’ as in Kebon Kopi and Batu Tulis inscriptions. Check meaning of sangkakala in Javanese. -->

He who (yo) was the most excellent sage of former times, called Ārya Bharāḍa (= Bharāla/Bhaṭāra); [who] was the best of sages insofar as he had gained perfection of wisdom [and] attained the supernatural faculties (of a Buddha: abhijñā).

<!-- This stanza and the next I take as responses to the announcement in st. I-II that the Tathāgata would be praised in his aspects ‘Omniscient’ (sarvajña) and ‘Omnipotent’ (sarvasiddhi). They simultaneously introduce the human figure Bharāḍa as an embodiment of the Buddha.

See Griffiths, Inscriptions of Padang Lawas, on the word bharāḍa (< bhaṭāra); see Hadi Sidomulyo 2009 on this figure. -->

[He was also known as] the intelligent Great Lord of Yogins, by nature compassionate with living beings; the Teacher of Siddhas, the Great Hero, free of afflictions such as covetousness.

After the division of the land of Yava, that is endowed with mines of jewels, by use of Jar- and Vajra-water, powerful enough to effect the division of the earth,

<!-- Cf. the Canggal inscription, st. VII (about dvīpavaraṁ yavākhyam): sampannaṁ kanakākarais.

vajrodaka ‘Vajra-water’ seems to be a common ritual element in Buddhist tantric texts.

Cf. Ahirbudhnyasaṁhitā 47-36: homaante kumbhodakena raaj~no.abhi.seka.h / homakarma.ni nirv.rtte tattatkumbhodakaistata.h | yantrapii.the samaaropya raajaanamabhi.secayet ||

Cf. Ma;nju;sriimuulakalpa kama.n.daluvidhaana; Vajraavalii, Kalaśādhivāsanavidhi; Sarvavajrodaya, f.52r;

SDPT oṁ vajrodaka huṁ ity anenāṣṭottarasahasrābhimantritaṁ caturhuṁkāreṇa cāṣṭaśatābhimantritaṁ kr̥tvā bhagavato vajrahuṁkārasyāgrataḥ saṁsthāpya / praveśadvārābhimukhaṁ ca bahir dvitīyaṁ kalaśaṁ caturhuṁkāreṇāṣṭaśatajaptaṁ sthāpayet / tenodakenātmaśiṣyābhiṣekaṁ kr̥tvā / praveśamudrāṁ baddhvā na bandhayed vā / pravālaṁ jātarūpaṁ ca śaṁkhaṁ muktāmaṇis tathā / sarvaratnāni siṁhīvyāghrīgirikarṇāsahadevāś ceti sarvauṣadhayaḥ / tilān māṣān yavān dhānyān godhūmāṁś cāpi pañcamān / śabdena sarvavrīhīṇāṁ pañca tān upalakṣayet / tad anu catuḥpraṇāmādipūrvakaṁ saṁvaraṁ grāhayitvā vajrayakṣeṇa nīlavastrāṇi parijapya sattvoṣṇīṣeṇa vastraṁ dvārapālair mukhaveṣṭanaṁ vajrakavacenottarīyam ābaddhoṣṇīṣādika ācāryaḥ krodhaterintiryā nīlapuṣpam ādāya / -->

and working towards opposite ends, of two kings lusting for war, this province of Paṅjalu was for this reason called [the land of] Jāṅgala.

<!-- The feminine paṁjaluviṣayā I explain as due to attraction with jānġalā [bhūmir] eṣā. Alternatively, the point of the stanza may be to give the two names of the lands resulting from the split of Yava-land. In that case, the translation might be something like: ‘..., there suddenly was this [land of] Jāṅgala, [and on the other hand the land] said to have Pangjalu as territory’.

Or: ... for this reason this Jāṅgalā was considered to have Pangjalu as a province (viṣaya). -->

But since the king Jayaśrī Viṣṇuvardhana, excellent earth-ruler who had Śrī Jayavardhanī as spouse, protected this [land],

he whose limbs were pure right from birth, who was compassionate, totally devoted to dharma —, he has caused the delight of (vassal) kings due to his pure glory and valor,

and has united the land once again — whether it be for the eternal pleasure of the world or for protecting dharma, or again for installing (?) his ancestors, etc.

<!-- In this and the preceding verse, I translate the absolutives as finite verbs, as seems to be demanded by the absence of any real finite verb to terminate the sentence, and as sanctioned by the common use of absolutives in this manner in certain registers of Sanskrit. Cf. also st. XVIII-XIX below.

Instead of °sthāpanāya, should we emend °stavanāya? Cf. the Maribong inscription: svapitāmahāstavanābhinnāśrantalokapālaka (about Viṣṇuvardhana). -->

So that (? yathaiva) the sage king of kings (Kr̥tanagara), son of Śrī Harivardhana (i.e. Viṣṇuvardhana) and son of Śrī Jayavardhanī, ruler of the four ‘islands’ (i.e. the whole world),

accomplished in all Tattvas (?), best of Dharmaśāstra scholars, intent upon the accomplishment of (monastery/temple) restorations (jīrṇoddhāra), issuer [solely] of edicts in conformity with dharma,

called Śrī Jñānaśivavajra, endowed with the jewel of intelligence (?, <foreign>cittaratnavibhūṣaṇa</foreign>), whose limbs were purified by the rays of insight, expert in the knowledge of enlightenment,

devotedly installed him (i.e., Bharāḍa), who had previously been established (<foreign>pratiṣṭhita</foreign>) [here] himself, at the cremation ground called Vurare, modelled after Mahākṣobhya,

in the year of the Śaka-king [denoted by] Bhava (11) and Cakra (12) (i.e. 1211), in the month called Asuji, on the fifth of the bright fortnight, and the day called Paniruan, Kalivuan, Wednesday,

during the <foreign>parva</foreign> (i.e., <foreign>wuku</foreign>) called Sinta, under the <foreign>karaṇa</foreign> hallowed by (the Seer?) Viṣṭi, under the constellation Anurādha, with the sun in the orb of Mahendra,

in connection with an auspicious conjunction, and at a favorable <foreign>muhūrta</foreign>, the deity of the <foreign>parva</foreign> being called Kubera, joined with (?) the zodiac sign Libra,

for the eternal benefit of all living beings, but above all (<foreign>prāg eva</foreign>) the king with his sons, grandsons and his wife (or: their wives), for the reason that the land had been unified.

And I, being his servant called Nādajña, devoid of knowledge and full of delusion, without expertise with regard to dharma works,

have really achieved the position of dharma surveyor only thanks to his compassion, after I have again saved (?, <foreign>samuddhr̥tya</foreign>, reading uncertain) the Śaka-age, by permission of my king.

</div>

</div>

First edited by Kern (<bibl rend="omitname"><ptr target="bib:Kern1910_01"/></bibl>), whose article was re-edited with corrections as <bibl><ptr target="bib:Kern1917_27"/></bibl>; edited again by Poerbatjaraka (<bibl rend="omitname"><ptr target="bib:Poerbatjaraka1922_02"/></bibl>). The subsequent editions published by Chatterjee & Chakravarti (<bibl rend="omitname"><ptr target="bib:Chatterjee+Chakravarti1933_01"/></bibl>, with translation into English) and Sircar (<bibl rend="omitname"><ptr target="bib:Sircar1983_01"/></bibl>) ignore Poerbatjaraka's work and most of the secondary bibliography. None of the previous editions accurately represents the punctuation of the original. Re-edited here by Arlo Griffiths directly from the stone and from the EFEO estampages; the apparatus is positive only for the significant variant readings observed in the editions by Kern (1917) and Poerbatjaraka.

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>