namo bhagavatyai ārya-tārāyai ||

yā tārayaty amita-duḥkha-bhavābdhi-magnaṁ lokaṁ vilokya vidhivat trividhair upāyaiḥ | sā vaḥ surendra-nara-loka-vibhūti-sāraṁ tārā diśatv abhimataṁ jagad-eka-tārā || Āvarjya mahārājaṁ tejaḥpuṇyāpaṇaṁ paṇaṁkaraṇaM | śailendra-rāja-gurubhis tārā-bhavanaṁ hi kāritaṁ śrīmat· || gurv-ājñayā kr̥tajñais tārā-devī kr̥tāpi tad-bhavanaM | vinaya-mahāyāna-vidāṁ bhavanaṁ cāpy ārya-bhikṣūṇāM || paṅkura-tavāna-tīripa-nāmabhir ādeśatas tribhī rājñaḥ | tārā-bhavanaṁ kāritam idaṁm api cāpy ārya-bhikṣūṇāM || rājye pravarddhamāne rājñaḥ śailendra-vaṅśa-tilakasya | śailendra-rāja-gurubhis tārā-bhavanaṁ kr̥taṁ kr̥tibhiḥ || śaka-nr̥pa-kālātītair varṣa-śataiḥ saptabhir mmahārājaḥ | Akarod guru-pūjārthaṁ tārā-bhavanaṁ paṇaṁkaraṇaḥ || grāmaḥ kālasa-nāmā dattaḥ saṁghāya sākṣiṇaḥ kr̥tvā | paṅkura-tavāna-tīripa-deśādhyakṣān mahā-puruṣān· || bhū-dakṣiṇeyam atulā dattā saṁghāya rāja-siṁhena | śailendra-vaṅśa-bhūpair anuparipālyārya-santatyā || saṇ-ḍa-paṅkurādibhiḥ san-tavānakādibhiḥ | saṇ-ḍa-tīripādibhiḥ pattibhiś ca sādhubhiḥ ||

Api ca

sarvān evāgāminaḥ pārthivendrān· bhūyo bhūyo yācate rāja-siṅhaḥ | sāmānyo yan dharmma-setur narāṇāṁ kāle kāle pālanīyo bhavadbhiḥ || Anena puṇyena vihāra-jena pratītya jātārtha-vibhāga-vijñāḥ | bhavantu sarve tri-bhavopapannā janā jinānām anuśāsana-jñāḥ || kariyāna-paṇaṁkaraṇaḥ śrīmān abhiyācate 'tra bhāvi-nr̥pān· | bhūyo bhūyo vidhivad vihāra-paripālanārtham iti ||

The siddham sign, ignored in all previous editions, stands slightly left of the left margin. Āvarjya Āvarja Bosch' omission of y may be a mere lapsus, because Bhandarkar already gave the correct reading. De Casparis has proposed the reading Āvāhya (214) but I am unable to read the engraved text in this way. tejaḥpuṇyāpaṇaṁ tejaḥpūrṇṇāpaṇaṁ dyāḥ pañcapaṇaṁ 214 proposed reading tejaḥ, which I retain, but his reading pūrṇṇāpaṇaṁ does not yield a clear sense and seems to be incompatible with the available photographs. The reading adopted here was proposed to me by Vincent Tournier, who further suggests that °āpaṇaṁ be interpreted as a poetic license equivalent to °āpannaṁ (which would disturb the meter and render impossible the yamaka paṅaṁpaṅaṁ). paṇaṁkaraṇam· paṇaṁkaraṇaṁ tadbhavanaM tadbhavanaṁ -bhikṣūṇāM -bhikṣūṇāṁ ādeśatas tribhī ādeśaśastribhī idaṁm api idam api -vaṅśa- -vaṁśa- śaka- śak Bosch' reading is evidently a printing error. bhū-dakṣiṇeyam bhuradakṣiṇeyam Bosch and Sarkar both deny the possibility of reading bhūdakṣiṇeyam as does Bhandarkar. The other cases of ū-vocalization in the inscription indeed do not seem to support taking the vertical bar to the right of the bh as (integral part of) an ū, but there is a possibility that the scribe here exceptionally used a different sign for the same vowel (cf. the varying forms of ū in the Gunung Wukir stele stele, which may be relevant despite its use of a different script), or that what has been taken to be a ra is a scribal error. The meter here allows either two short syllables (bhura) or one long one (bhū), but the sense requires bhūdakṣiṇeyam. -siṁhena -siṅhena Contrast the spelling in stanza X. -vaṅśa- -vaṁśa- saṇ-ḍa-saṇ-ḍa- saṅ ḍa- The readings adopted here were proposed in 1364. -siṅhaḥ -siṁhaḥ Contrast the spelling in stanza VIII. yan yaṁ vihāra- vīhāra- Bosch' reading is presumably a printing error. kariyāna- kariyāṇa- tra -nr̥pān· -ṇr̥pān· Bosch' reading is possibly a printing error. vihāra-pari- vihāraparapari- Bosch' reading seems to be a printing error.

Homage to the Noble Lady Tārā!

As per injunction, with the three means, may she, a unique star for the world, having looked down upon the world immersed in the ocean of existence with endless suffering grant you the coveted essence of wealth in the divine and human realms!

For the royal gurus of the Śailendras have had the illustrious Tārā temple built, after they converted the Great King Panaṅkaran, endowed with power and merit.

The goddess Tārā was made by the grateful gurus at the command of their master, and they built not only a temple for her but also an abode for the noble monks learned in the Discipline and the (scriptures of the) Great Vehicle.

And, on behalf of the king, the three called Paṅkur, Tavan and Tirip not only had this Tārā temple built, but also the abode of the noble monks.

The Tārā temple has been built by the virtuous gurus of the Śailendra kings during the prosperous reign of the king who is an ornament of the Śailendra dynasty.

When seven hundred years had passed after the Śaka king, the Great King Panaṅkaran built the Tārā temple in order to honor his preceptors.

The village called Kalasan has been given to the congregation after designating as witnesses the great men who administrate the region, namely the Paṅkur, the Tavan and the Tirip.

This incomparable gift of grant land, made to the congregation by the Lion among Kings, of noble lineage, is to be maintained by the kings of the Śailendra dynasty,

and by the good Patihs who are preceded by the honorable Paṅkur, preceded by the honorable Tavān and preceded by the honorable Tirip.

Moreover:

The Lion among Kings again begs all future kings among kings, without exception, that this universal Dharma-causeway for humans, is to be maintained by you in every age!

Thanks to this merit produced by the foundation of a monastery, may all humans born in the one or the other of the three states tribhava-upapanna be cognizant of the distinctions between things arisen in dependence, and knowledgable of the teachings of the Jinas!

To this end atra, the illustrious lord kariyān Panaṅkaran again urges future king so that the monastery may be properly maintained.

Translation Sarkar

Salutation to the divine Ārya-Tārā!

May she, who, seeing the world immersed in the sea of existence, duly delivers it through the three means, may she, Tārā‚ the only guiding-star of the world, grant you (your) desire (consisting of) the best part of the wealth of the celestial and the mundane worlds.

After persuading the great king dyah Pañcapaṇa, (the rakryan) Paṇaṁkaraṇa, the splendid temple of Tārā was caused to be built by the preceptors of the Śailendra-king.

By experts, at the command of the preceptors, were made (the image of) the goddess Tārā and a temple for her; so also was made an abode for the venerable monks (bhikṣu) who knew the Great Vehicle of Discipline.

By the ādeśaśastrin-s of the king named paṅkur, tavan and tirip‚ this temple of Tārā as also (the abode) of the venerable monks (bhikṣu) were caused to be built.

As the kingdom of the king who is the ornament of the Śailendra-dynasty was flourishing, the Tārā-temple was constructed by the accomplished preceptors of the Śailendra-king.

When seven centuries of the era of the śaka king had elapsed, the great king, (the rakryan) Paṇaṁkaraṇa built the Tārā-temple for the worship of (his) preceptors (to the deity).

The village named Kālasa was bestowed on the congregation, after calling as witnesses the notable persons such as paṅkur, tavan‚ tirip and the headmen of villages.

By the lion of kings was also bestowed on the congregation this incomparable gift in ample measure (?) which is to be protected by kings of the Śailendra-dynasty, by the nobility,

by paṅkur and his followers, tavan and his followers, tirip and his followers, pati-s and all religious persons (for all ages).

The lion of kings again and again makes this request to all the future kings, this bridge of religion which is the common property of (all) men should be protected by you at all times.

Through the merit accruing from (the construction of) the vihāra‚ may all people who are subject to the three forms of existence (tribhavopapannā) and who are proficient in the teachings of the Jinas obtain a (true) insight into the division of things originating from the chain of causation.

The illustrious Kariyāna Paṇaṁkaraṇa again and again requests the future kings to maintain the vihāra in a proper way.

Translation Bhandarkar

Salutations to the blessed, the noble Tārā!

May Tārā the only Saviour[1] of the Universe, who, seeing men sunk in the sea of life which is full of immeasurable misery, formally delivers them by [resorting to] the three[2] means, give you the desired essence of the glory of the world of the Lord of the gods, and of men.

Having prevailed upon the great King Paṇaṁkaraṇa by.......the Preceptor of King Śailendra[3] caused a splendid temple of Tārā to be constructed.

At the command of the Preceptor, the grateful ones made [an image of] the goddess Tārā and constructed that temple and also a house (monastery) for the honoured mendicant priests (Bhikṣus) who knew the Great Vehicle (Mahāyāna) of discipline.

By the king's mandate issued in the names of Paṅkura, Tavāna, and Tīriṣa,[4] the temple of Tārā was caused to be constructed and also this (monastery) for the honoured mendicant priests.

The meritorious Preceptor of King Śailendra constructed the temple of Tārā during the prosperous reign of the king, the son of Śailendravarma.

The great King Paṇaṁkaraṇa built the temple of Tārā to do honour to the Preceptor, after seven hundred years of the era of the Śaka king had elapsed.

A village of the name of Kolagśa has been granted to the congregation, the eminent men and leaders[5] of the country, Paṅkura, Tavāna, and Tīriṣa being called to witness.

This incomparable Dakṣinā (gratuity) in the shape of land has been granted to the congregation by the lion-like king. It should be continued by the kings [of the race of] Śailendravarma to successive bodies of the honoured ones (Bhikṣus),

and by the wise[6] Paṅkura and others, the good Tavāna and others, the wise Tīriṣa and others, and the virtuous footsoldiers.

Moreover, the lion-like king again and again begs of all future kings, that this bridge in the shape of charities which is common to all men should be preserved by them from time to time.

By the religious merit resulting from this monastery, may all people who follow the teaching of the Jinas derive a knowledge of the divisions of things produced by the chain[7] of causes, and attain prosperity!

The prosperous Kaliyāna[8] Paṇaṁkaraṇa begs again and again of future kings to preserve the monastery in the proper manner.

Sanskritization of Javanese words: De Casparis 1950: 135 n. 4; Damais 1952: 24 note

I disagree with Damais 1952: 25 note, who argues against the reading pattibhiś. I interpret this word as Sanskritization (with double tt imposed by the meter) for Old Javanese patih. The idea that the three compounds ending in -ādibhiḥ are grammatically adjectives to pattibhis, and express the hierarchical superiority of the Paṅkur-Tavan-Tirip triad to the patihs is inspired by such inscriptions as Kwak I, where the Paṅkur named pu Gava, the Tavān pu Rañjan and the Tirip pu Agrapiṇḍa are named at the top of a list of high officials, while several named patihs follow lower in the list.

upāya in BHSD; email PDS 2020-03-30: One more thing, I don't know what the three kinds of upāya are, but the late 8th-c. Vilāsavajra in his Nāmamantrārthāvalokinī commentary to the Mañjuśrīnāmasaṃgīti has this: upāyas trividhaḥ | svadoṣāpakarṣaṇaḥ sattvāvatārakaḥ kṣiprābhisambodhakaś ca || [Ms = Cambridge University Library Add. 1708, palm-leaf, ff. 115, 26 missing. 33r]

The reading āvarjya is not evident from the stone, but must be what was intended here, because āvarjayati is virtually a technical term to describe what bodhisattvas do, namely to win people over and convert them to the Buddhist path. See BSHD.

The word kalaśa found in the Mañjuśrīmūlakalpa has been misinterpreted by some scholars as a reference to Candi Kalasan and connected with the name kalāsa we read in stanza VII. Cite Griffiths 2015.

First edited with translation into Dutch by Brandes (); edited, independently, with translation into English by Bhandarkar (); re-edited, with new Dutch translation and photo of an estampage, by Bosch (57-6212). Further editions have been published by Sarkar (15, with the translation into English reproduced here); Sircar (694-696); by Long (???-???, with translation into English). The text is edited here once again from the OD photos and with systematic collation only of the readings published by and .

22-23A.4 240 429 72-73I.4