ratu ṅarana, ta sri maḥharaja ra tu haji ri pakvan· sya saṁ ratu devata pun·, masa sya ṅrətakən· bumi ṅahalimpukən· na bvan·na ñuruḥ saṁ disi suk·lajati ṅaR̥buḥkən· Ikaṁ kayu si pr̥ndakaḥ, ṅalaAn· na Udubasu, mipatikən·n ikaṁ kala

ṅarana purana The sign read as pu by HD is quite faded, but resembles much more closely the ṅa in line 8. Moreover, the vocalization u below the sign to the left (tu) is perfectly clear, so it is very hard to suppose the presence of another such vocalization which would be totally invisible right next to it. haji In Hasan Djafar’s eye-copy, the consonant j is clear, but the estampages do not allow to confirm this reading. Nevertheless, comparison with Batutulis, line 3, strongly suggests that indeed one needs to restore haji. ṅrətakən· ṅrətakə:n ṅahalimpukən· ṅahalipukən HD notes that some aksaras are lost in a gap between ṅaha and lipukən, due to damage suffered by the end of line 5 and in the beginning of line 6. But in our opinion, there is no reason to presume any loss of aksaras here at all. ñuruḥ ñaraḥ It is clear in the estampage that there are two panyukus. disi suk·lajati dv isi suk· lajai There indeed seems to be some element below the akṣara di (cf. Hasan Djafar’s dv), but in our opinion it is most likely to be accidental. ṅaR̥buḥkən· ṅaRbaḥkən There is clearly a panyuku. kayu kasu Although damage to the stone has made some part of the left vertical stroke of y disappear, the aksara yu can still be read with certainty. Its width is definitely greater than that expected for su. si pr̥ndakaḥ si padakaḥ We see quite clearly a round stroke under p that must represent pasangan r̥. ṅalaAn ṅalasan The shape of A is slightly different than that of sa (cf. saṁ in line 3). mipatikən· mipatāIś·

Ratu by name, Sri Maharaja king of kings in Pakuan. He was Sang Ratu Déwata, when he made the world prosperous, pleased the earth, by ordering the disi Suklajati to fell the widely branching trees, removed Udubasu, killed Kala.

indicated with ellipsis at the beginnings and ends of all lines except line 3 that an undetermined number of akṣaras has been lost there. This, we feel, is too imprecise. In fact it seems that a rather small number of akṣaras is lost, because we can read unintterrupted words at the transitions between lines 5–6, 7–8, 8–9 and 10–11. This means that not more than 1 akṣara is lost at the right ends of lines 1, 2, 3 and 6. It is not possible to estimate with precision the number of akṣaras that might have been lost at the openings of lines 1 and 2.

masa sya ◇ The word masa has two functions in Old Sundanese. It can be a noun meaning time, as in 758–759 ulah rea kasauran, hese lamun lain masa do not waste too many words on it, it is difficult when it is not the proper time. Its second function, which seems to be the one we are dealing with here, is as conjunction when, usually at the beginning of the clause. Cf. 24r4–v1 masa siya ti manusa, nu maṅku saṅ hyaṅ hayu, maṅkatkən saṅ hyaṅ ajñana when he was in the form of a human, endowed with the holy weal, bringing with him the holy knowledge and 15b rahiyaṅtaṅ vərəh masa siya ti‹ṅ›gal anak sapilañcəkan [It is] Rahiyangtang Wereh, when he had left all his children.

ṅahalimpukən ◇ The form ṅahalimpukən is derived from the base halimpu which is still used in MdS, meaning melodious, sweet-sounding, harmonious (of the voice: not shrill or high-pitched). It seems that the meaning was broader in OS, not only connected with sound. Cf. Siksa Kandaṅ Karəsian 3: lamunna pahi kaopeksa saṅ hyaṅ vuku lima, na bvana boa halimpu if all five segments had been noticed, the earth would be harmonious; Kavih Paniṅkəs 848–849: hamo ñaho di pamali, moha di sabda nu halimpu Ignorant about forbidden things, confused about harmonious sound.

ñuruḥ ◇ There is no verb nyuruh in MdS, but we find pañuruhan, a nominal derivation from the same base, in 6: jaga raṅ kəna pañuruhan, mulah mo raksa saṅ hyaṅ siksa kandaṅ karəsian, pakən uraṅ satya di pivaraṅan If one has been given the order, one shall not fail to guard the holy precepts from the ascetic milieu, so that one is faithful doing the service.

suklajati ◇ 9v contains a dialogue between Kala and Darmajati. Kala asks: lamun aya viku haji putih suklajati, tərus ajñana, viku vruh tan paguru, viku bataṅ tan pamitra [...] [I wonder] if there is a royal hermit Suklajati, whose knowledge is penetrating, a hermit who knows without being taught, a solitary hermit without companions? Then Darmajati replies: oh aya anakiṅ, viku haji putih suklajati, ratu jadi maṅuyu He exists, my child, the white royal hermit Suklajati, the king who became an ascetic. Could there be a connection with the śuklabrahmacāri discussed in some Old Javanese treatises transmitted on Bali? Cf. 1.5 śuklabrahmacāri ṅaranira, tan parabi saṅkan rare, tan mañju tan kumiṅ sira, adyapi təka riṅ vr̥ddha tuvi sira tan paṅucap arabi saṅka pisan Śuklabrahmacārī is one who has not married since childhood. He is neither averse nor impotent. Even when he comes to old age, he does not marry. He does not talk to women even once (ed. and trans. 35, 76). If so, the disi suklajati would have been a celibate ritual practitioner.

ṅarəbuhkən ◇ This must be connected with rubuh/roboh in Modern Sundanese, Old Javanese and Malay. Cf. also rəbah in Old Sundanese and Old Javanese.

kayu si pr̥ndakaḥ ◇ The reading pr̥‹n›dakaḥ can be interpreted as equivalent to prandakah, since -r̥ is interchangeable with panyakra in the writing system of West Javanese manuscripts, especially on gebang (e.g., ciḍr̥ for cidra, Perpusnas L 642 fol. 8v1). The spelling paR̥bu for prabu in Kawa1a.3 shows the reverse phenomenon. The word prandakah can then be interpreted as equivalent to parandakah, i.e. a pa- derivation from the base randakah that means spread out widely, branch off widely (of a tree, deer antlers) in MdS.

ṅalaAn ◇ On the relation between this word and Kala, who figures in line 11 of our inscription, cf. 18: madəman kalavisaya, ṅalaan kala murka, ṅaləbur dudu timburu to extinguish the power of Kala, to remove the evil Kala, to dissolve fault and envy.

Udubasu ◇ Cf. 28v. In Old Javanese contexts, this figure is called Vudubasu. See 40.8 as cited in OJED (wudubasu): ndak ajar putuṅku ri katattvan iṅ kurukula, ya dumehnya durjana kalā manahnya yan ala, dadiniṅ surākala lavannikaṅ vudubasu I will tell you, my grandchild, about the reality of Kuru race, the reason that they became malicious Kāla. When their minds are evil, they are becoming Surākala and Udubasu.

kala ◇ According to , the text is not completely preserved and after the word kala, which he presumes means time, an expression of date would follow. Our analysis shows that Kala here means the evil god of that name, and inspection of the stone gives no reason to suspect loss of any text after it. Moreover, several occurrences in Old Sundanese and Old Javanese literature mention Udubasu and Kāla in the same context.

The inscription was first discovered in the early 1990s () and first published by Hasan Djafar (28-29 and ). The last mentioned publication contains an eye-copy. There is no translation available until now. A photo of the stone was published in SNI ed. 2008, p. 380 . We visited the site in June and September 2013, and during our second visit were able to make two estampages which are now part of the EFEO collection in Paris (inventory numbers n. 2309 and n. 2310). Re-edited here by Aditia Gunawan & Arlo Griffiths, using Hasan Djafar’s eye-copy and comparing it first with the photos we had taken of the original, and subsequently we reverified our reading based on the EFEO estampages.

28-29