1
śṣeka, dyaḥ hayām· vuruk·, Iniriṁ deny ājñā pāduka śrī tribhuvanottuṅgarājadevī jayaviṣṇuva
rddhanĭ, sakala-rāja-maṅgala-bhavatī-pratimă, lalita-manohara-jñāna-pratāpa-śobhita, sārddhanārĭ§
śvara muAṁ pāduka bhaṭāra śrī kr̥tavarddhana, Aśeṣa-rāja-praṇipăta-māaṇḍitā, sacchaya muAṁ Ājñă pā
duka śrī vijayadevī, mahārāja-rāja-śekkharādhiṣṭṭhitānindita-vīryyălaṅkărā, sakala-guṇa-pra
vāla-buddhi-sahitā, sārddhanārīśvara muAṁ pāduka bhaṭāra śrī vijayarājasāa, saṅgrăma-vīryyălaṅkr̥ta,
tinaḍaḥ de rakryan mahāmantrī katrīṇi, rakryan mahāmantrĭ I hino, dyaḥ IĪśvara, rakryan mahāmantrĭ §
sirikan·, dyaḥ Ipo, rakryan mahāmantrī I halu, dyaḥ kañciṁ,
Umiṁsor i taṇḍa rakryan riṁ pakira-kiran ma
kabehan·, saṅ ā,ryya senăpati pu tanu, saṅ āryyātmarāja pu taṇḍiṁ, rakryan· dmuṁ pu gaṣṭi, rakryan ka
nuruhan· pu turut·, rakryan· raṅga pu lurukan·, rakryan tuməṅguṁ pu nāla, sāddhu-gopika-durjjana-vi§
nigraha-tatpara, mavastha patiḥ ri pajaṁ, samahiriṁ muAṁ rake juru paṅalasan· pu pṭul·, naya-vi2
naya-dhara, makapramukkha saṁ mantrīṅgitāajñāa prajālaṅkărāa, rake mapatiḥ pu mada, sakala-nīti-vr̥ha§
spati-saṅgrāmikā, prāṇarakṣaka śrī mahārāja pranaṇālāmratisubaddhakən· paṅḍiri śrī mahārājā
ṅkən· IĪśvaraprativimba, gumavayakən· hitakarmmaniṁ yavadvīpa-māaṇḍala, muAṁ viśīrṇnaniṁ prăṁmu
khe pāduka śrī mahārāja, dharmmădhyakṣa riṁ kaśevan·, saṅ āryya rājaparākrama, ḍaṅ ācā§
ryya ddharmmarāja, dharmmădhyakṣa riṁ kasogatan·, saṅ āryyădhirāja, ḍaṅ ācāryya kanakamuni, ⌈
boddha-śāstra-vyākaraṇa-parisamāpta,
tlas karuhun saṁ dharmmapravaktă vyavahāra-vicchedaka, saṁ pamgə§
t i tiruAn·, saṅ āryyavaṅśādhīrāja, ḍaṅ ācāryya śivanātha, bhairavapakṣa nyăya-vyăkaraṇa-śā
stra-parisamāpta, samgət i kaṇḍamuhi, ḍaṅ ācāryya marmmanātha, mapañjy āṁśuman·, sorapakṣa nyāya-vyă
karaṇa-śāstra-parisamāpta, samgət i maṅhuri, ḍaṅ ācāryya smaranātha, bhairavapakṣa nyāya-vyăka
raṇa-śāstra-parisamāpta, samgət i jāmba, ḍaṅ ācāryya jayasmara, sorapakṣa śaṅkyasāṁkhya-śāstra-parisamā3
pta, samgət i pamuAtan· ḍaṅ ācāryyāgreśvara, bhairavapakṣa nyāya-vyăkaraṇa-śāstra-parisamāpta,
samgət i kaṇḍaṅan rarai, ḍaṅ ācāryya munīndra, boddha-śāstra-parisamāpta,
maṁrasa-rasani saṅka ri gə:ṁniy a
ddhimuktinikaṁ vyavahāri kāliḥ, kumva pgat kavivakṣanya de saṁ prăgvivāka matguḥ ri kapakṣaddharmman·
ri daL̥m nāgara, marmmanikaṁ vyāavahări kāliḥ sacchaya mampak-āmpak· humatur i taṇḍa rakryan· riṁ
pakira-kiran makabehan·, mintonakən· pakṣanya sovaṁ-sovaṁ,
kunəṁ suṅan· vara-varaḥ Aki
-santăna, mapañji śaraṇa, muAṁ sarovaṁnya, ki karṇna, mapañji manākara, Ajaran· reka, ki siran·, ki jumput·§
Uṅsun madr̥vya lmaḥ punaṁ manah i manuk·, kayoniṁ savaḥ, Aḍavuṁ, liriḥ, 1, I beR̥m·, liriḥ, 1, I pa⌈
jnon· kidul iṅ umaḥ, liriḥ, 2, pajnon· kubvan·, kuñci, 1, paṅeran·, kubvan·, kuñci, 1, tiga thăni, ka⌈
yoniṁ savaḥ vareṁ, liriḥ, 1, kayon·, valuntas·, liriḥ, 10, tiga thāni kubvan·, kuñci, 1, dinanā
kəniṁ tuha-tuha mariṁ katyăgan· pakaṇḍaṅan·, liriḥ, 16, mariṁ maṇḍala riṁ kukub·, liriḥ, 2, mariṁ jaṅgan iṁ pa4
ṅle, liriḥ, 1, kabhukti deniṅ amadr̥vyakən·, liriḥ, 33, piṇḍa liriḥ, 67, punika ta sthiti bhukti saṅkeṁ tu
ha-tuha, bapa, kaki, buyut·, pituṁ, Aṅgas·, muniṁ, kr̥pək·, tan hanaṁ suvanda, Apan anădi kabhuktyanipun·, maka
vyakti kīrttini tuha-tuhaniṁ Uṅsun· bale I maṇḍala I kasḍahan·, sśakakăla, 919, vayuh anəṅaḥ ra
kva Aranipun·, punika ta samănakāla lāvan· savaḥ, Apituvin tan hana savahipun sama sānak i punaṁ sī
ma tiga, livat iṁ vatəs· pakaṇḍaṅan·, tan punika ḍavakta lmah i Uṁsun· tan patahil· tan kajnəṅan· ta
n pinakaparanati deniṁ deśa, makahetu Anădi kābhuktyanipun·, tan· vruḥ ta Uṅsun panaṅkanipun· A
pan anădi, maṅke ta Inakunipun pasaṇḍan pun sama sānak i sīma tiga, makādipun apañji Anavuṁ harṣa, kunəṁ
suṅan· vara-varaḥ sama sānak i sīma tiga, makādi saṅ apañjy anavuṁ harṣa, Uṅsun madr̥vya punaṁ lmaḥ savidak·
pituṁ liriḥ vicăravisṣaya, sinaṇḍakən i pituṅ i Uṅsun iṁ pirak kali tṅaḥ takər·, duk punaṁ bhŭmi java tan paga
gaman pisis·, Ika taṁ pakṣa kāliḥ, pinametakən· śăstradr̥ṣṭa, deśadr̥ṣṭa, Udāharaṇa, guru kaka,
makataṅgvan· rasāgama ri saṁ hyaṁ kuṭāramānavādi, maṅanukāra pravr̥ttyăcāra saṁ pāṇḍita vyavahāraviccheda
ka riṁ puhun malama,
At:hər taṇḍa rakryan· motus ataña-taña Irikaṁ piṅgir siriṅ udāsĭna, polihana nyăyā
⌉nyăyanikaṁ pakṣa kāliḥ, kunaṁ pājarnikaṁ piṅgir siriṁ, Aṅruṅu yan sīma sasaṇḍan· ndan avidhdita ta saṁkaniṅ u§
jar·, Irika ta yan katmu sor i pakṣa sama sānak i sīma tiga, makādi mapañjy anavuṁ harṣa, makahetu
tan hananiṁ pramāṇa, yan pituṁ saṅ apañjy anavuṁ harṣa Anaṇḍakən·, muAṁ Asāmbambhavaniṁ vruha, makādi
ṅ anădi kabhuktyanipun·,
mataṁnyan balavăn pakṣāki-santăna mapañji sśaraṇa, muAṁ sarovaṁnya, hetunya
n sinuṅ akmitana saṁ hyaṅ ājñā haji jaya soṁ, mratisubaddhakən· pagəh i paṅrakṣa taṇḍa rakryan· ri pa
kṣa saṅ apañji sśaraṇa, ri vruha saṅ apañji sśaraṇa prayatna
by royal consecration name, dyah Hayam Vuruk, being accompanied by the decree of Her Majesty Śrī Tribhuvanottuṅgarājadevī Jayaviṣṇuvardhanī, an image of the Goddess who is auspicious for all kings i.e. Śrī-Lakṣmī?, splendid by the glory of her charming and captivating knowledge, in union like an Ardhanārīśvara along with His Majesty the Lord Śrī Kr̥tavardhana, adorned by the obeisance of all kings, together with the order of Her Majesty the Śrī Vijayadevī, a perfect ornament of heroism mounted in the royal diadem of a Great King, possessed of a mind sprouting with all virtues, in union like an Ardhanārīśvara together with His Majesty the Lord Śrī Vijayarājasa, adorned by his heroism on the battlefield.
In each case their decree was received by the three lords great inisters, i.e. the lord great minister of Hino, dyah Īśvara, the lord great minister of Sirikan, dyah Ipo, the lord great minister of Halu, dyah Kañciṅ, and came down to all the ranking officials in the council: the honorable general pu Tanu; the honorable ātmarāja pu Taṇḍiṅ; the lord of Dəmuṅ called pu Gaṣṭi, the lord of Kanuruhan called pu Turut; the lord of Raṅga called pu Lurukan; the lord of Tuməṅguṅ called pu Nāla, protector of virtuous people and dedicated to subduing wicked people, with the title of chief patih of Pajaṅ, accompanied by the lord head of the royal guard paṅalasan called pu Pṭul, possessed of good policy and discipline
; foremost of them the minister who is an ornament of the king's subjects skilled in interpreting people's behavior, the lord of chiefs called pu Mada, a commander who is like Br̥haspati in all matters of policy
,
life protector of the Great King, a pedestal bolstering the position of the Great King as an image of Īśvara, doing what is good for the sphere of the island of Java, as well as causing the destruction of those who are hostile to His Majesty the Great King;
the administrator of Śaiva affairs, the honorable rājaparākrama, the master called Dharmarāja, the administrator of Buddhist domains/affairs, the honorable adhirāja, the master called Kanakamuni, consummate in Buddhist doctrine and Grammar
, and moreover , the speakers/teachers of religious law dharma-pravaktā, who settle litigations vyavahāra-vicchedaka:
- the officiant of Tirvan, the Honorable vaṅśādhirāja, the revered master called Śivanātha, of the Bhairava order, consummate in the sciences of Nyāya and Grammar;
- the officiant of Kaṇḍamuhi, the revered master called Marmmanātha, with the byname Āṅśuman, of the Saura order, consummate in the sciences of Nyāya and Grammar;
- the officiant of Maṅhuri, the revered master called Smaranātha, of the Bhairava order, consummate in the sciences of Nyāya and Grammar;
- the officiant of Jamba, the revered master called Jayasmara, of the Saura order, consummate in the science of Sāṁkhya;
- the officiant of Pamvatan, the revered master called Agreśvara, of the Bhairava order, consummate in the sciences of Nyāya and Grammar;
- the officiant of Kaṇḍaṅan junior, the revered master called Munīndra, consummate in Buddhist science/doctrine,
,
Contemplated the reasons for the degree of faithfulness adhimukti of both litigants , this is how what they said was cut through by the judges who are steadfast in positions kapakṣadharmān inside the capital. That is the reason why, ,
together, both litigants appeared respectfully one after another (?, mampak-ampak) to report to all the ranking officials in the advisory council, presenting their respective cases.
As for the testimony suṅan vara-varah of Aki Santana, with the byname Śaraṇa, along with all his companions, ki Karṇa, with the byname Manākara, Ajaran Reka, ki Siran, ki Jumput:
“We own this land called Manah i Manuk.
The distribution kahayvan of the irrigated rice fields:
in Aḍavuṅ, 1 lirih;
in Berəm, 1 lirih; in Pajənon south of the habitations, 2 lirih;
in Pajənon a garden of 1 kuñci;
in Paṅeran a garden of 1 kuñci;
in Tiga Thani the distribution of the irrigated rice fields is: in Vareṅ 1 lirih, the distribution in Valuntas, 10 lirih; in Tiga Thani a garden of 1 kuñci. 16 lirih were given away by the ancestors to the hermitage katyāgan of Pakaṇḍaṅan; to the maṇḍala in Kukub, 2 lirih were given; 1 lirih was given to the jaṅgan in Paṅle.
and besides that, land which was enjoyed by those who pay up taxes: 33 lirih, in total 67 lirih.
This has been the situation of the possession from the ancestors: my father, my grandfather, great-grandfather, great-great-grandfather, great-great-great-great-grandfather, great-great-great-great-great-grandfather.
There is no concrete evidence suvanda, for this enjoyment has existed from time immemorial. It has for clear evidence the existence of the pious foundation of my ancestors, namely the pavilion at the maṇḍala of Kasəḍahan, dated 919 Śaka, which name is said to be the "Vayu tree in the middle" (vayu anəṅah). That dates from the same time as the irrigated rice-field. And moreover, these are no irrigated ricefields of the relatives established at Sīma Tiga beyond the boundary of Pakaṇḍaṅan. It does not yield tahil, it is not liable to be designated, it should not be used as a tool by the region (deśa).