Back kolah-olahan· raken· mahāmantri hino Alu sirikān·, kunaṁ salvirniṁ maṅulah-ulaḥ panugraha śrī pāduka puṅku, Astu salvirniṅ upadrava katmva denya səmpaL̥n· de saṁ hyaṁ pañca-mahābhūta, sulambitakna ri hyaṁ kabeḥ, sivak· kapālanya, cavuk· Utək·nya, laṅga rujiranya, Uvad-avid· Ususnya denta kamuṁ hyaṁ pañca-mahābhūta, vigraahan· de saṁ kiṅkāra yamabala, tətəL̥n· riṁ maharorava, matmahana hiris· poḥ, sakinaririsaniṁ sarāt·, Astu vacana śrī pāduka mpuṅku Amandi saka riṁ viṣā, Apan· śrī pāduka mpuṅku săkṣăt· bhaṭāra brahma viṣṇu maheśvara, sira ḍuməṇḍa salvirniṁ maṅulah-ulaḥ panugraha śrī pāduka mpuṅku bhaṭāra tripuruṣa ḍuməṇḍa Irikāṁ, Iniriṁ de saṁ hyaṁ pañca-mahābhūta kabeḥ, ṅuniveḥ para devata, mataṁnyan· haji tiga-tiga yan· sira vənaṅa, Om̐ pañca-mahābhūtāya namaḥ Om̐ brahmaṇe namaḥ, Om̐ viṣṇave namaḥ, Om̐ parameśvarāya namaḥ Om̐ lokeka-pālebhyaḥ Indrādibhyo namaḥ, Om̐ namaśś śivāya svāhā, Om̐ jaya vijayāa svăhā, Om̐ jaya jayāstu kadi katguḥhaniṁ gunuṁ mvaṁ svargga maṅkana tguhaniṁ sĭma, Astu Astu Ujar hyaṁ // 0 //

raken· ra The spelling raken is a rare variant for rakryān. See 2732. Alu sirikān·, kunaṁ Alasiṁ rikā salvirniṁ maṅulah- umulah- kabeḥ kubera cavuk· davut· kiṅkāra tiṅkara A note indicates that Brandes did take into account the alternative reading kiṅkara. matmahana matra hana Amandi Amukti săkṣăt· sakr̥t· The reading is ambiguous and, in the absence of other cases of pasangan ṣ or vowel marker r̥ in this inscription, it is hard to exclude Brandes' reading. My choice is based mainly on the fact that the word sākṣāt is typical of this kind of context whereas the Sanskrit word sakr̥t, which Brandes thought he recognized, never seems to have entered Old Javanese lexicon at all. Irikāṁ ṅuri -mahābhūtāya -mahābhūta The Sanskrit dative forms ending in -āya reconstructed here and in the following lines are all uncertain, the tarung nowhere being evidently present/preserved. Indrādibhyo Indrādibyo katguḥhaniṁ gunuṁ mvaṁ svargga maṅkana tguhaniṁ sĭma katguḥInatguhana sima My reconstruction is quite uncertain. A possible alternative would be gunuṁ svargga maṅkana. Cf. Gilikan Xr7–8 kadi tguḥ saṁ hyaṁ guṇuṁ tahan· hana Umulaḥ-Ulaḥ sira maṅkana tguhanikeṁ lmaḥ savaḥ puṇya śrī maharāja sīmā bhaṭāra iṁ glam· and 47.24–26 kadi hīrabajra pinakvakən riṅ vatu, kadi təguhnika, mvaṅ pisaniṅun ika molaha, maṅkana təguhnikaṅ manah mvaṅ pagəhnya.

disturbed by the lords high ministers Hino, Halu and Sirikan.

Now all those who disturb the grant of His Late Majesty śrī pāduka puṅku, may they meet with all forms of disaster! May they be decapitated by the Five Great Elements, torn asunder to all deities, their heads be split, their brains be pulled out, their blood be sucked, their entrails be torn out by all you deities, Five Great Elements! May they be fought by the servants who are Yama's army! May they be flung down to the Mahāraurava hell! May they turn into worms, into everything that everyone dreads!

May the edict of His Late Majesty be more powerful than poison. For His Late Majesty is a manifestation of the Lords bhaṭāra Brahmā, Viṣṇu and Maheśvara. When they punish all those who disturb the grant of His Late Majesty, it is none other than the Lords Tripuruṣa who punish them, accompanied by all the holy Five Great Elements, and certainly the deities. That is why the following formulas in sets of three words will be effective.The fact that (h)aji can mean either king or formula, mantra makes the last sentence ambiguous. While the interpretation adopted here clearly works well for the first four of the following Sanskrit mantras, it does so less evidently for the following ones. However, translating haji tiga-tiga as threefold kings does not seem to be a plausible alternative.

Om! Homage to the Five Great Elements! Om! Homage to Brahmā! Om! Homage to Viṣṇu! Om! Homage to Parameśvara! Om! Homage to the world guardians beginning with Indra! Om! Homage to Śiva svāhā! Om! Conquer! Vanquish! svāhā! Om! Conquer! Conquer!

As solid as are mountains and heaven, so solid may be the sīma! May the divine speech be true!

Of this inscription engraved on a large stela, text remains on only one principal face, more particularly the end of the inscription which must have begun on the opposite principal face, it being unknown whether the lateral faces were ever engraved. The reconstructions at the beginnings and ends of several lines proposed here are in several cases somewhat tentative.

The inscription was considered by Boechari (130) to mention Airlangga with his priestly title but it seems unlikely that the inscription has any connection with Airlangga at all. Rather, it seems plausible that the śrī pāduka mpuṅku mentioned in the text as a manifestation of the divine Triad can, with reference to the Sukhamerta charter (10r2–3, śrī mahārāja, Āpan sira prabhu devamūrtti, viriñjinărāyanaśaṅkarātmā, sākṣāt paśarīran· bhaṭāra tripuruṣa sira), be interpreted as a posthumous reference to Kertarajasa (alias Raden Wijaya), the first ruler of Majapahit.Cf. the way that pāduka mpuṅku is used for a deceased king referred to as Bhaṭāra Guru in the Sumengka charter, line 3. Particularities of spelling, as well as palaeographic considerations, support the hypothesis that the inscription was engraved during the Majapahit period. This idea is further strengthened by the fact that the phrase laṅga rudhiranya (the second word here spelt rujiranya) occurs only in one other inscription, namely the Trailokyapuri II inscription of 1408 Śaka.

First edited by Brandes (); re-edited here by Arlo Griffiths based on an orthophoto extracted from a 3D-model. Brandes' edition, based on an estampage, left open gaps at the beginnings and ends of most lines. Variant readings which only concern gaps in Brandes' text being filled are not recorded in my apparatus.

247CXIII 221434 270 2491825 130