nihan· tapak· valar nu syi muliA tapa Iña paR̥bu raja vas·tu maṅaḍəg· ḍi kuta kavali nu mahayu na kaḍatuAn· suravisesa nu marigi sakuliliṁ ḍayəḥ nu najur sakalaḍesa Aya ma nu panḍəri pake na gave raḥhayu pakən· həbəl· jaya ḍi na buAna

tapak· valar tapa kata tapa kavali tapak kavali nu syi muliA tapa nusya muṅi atapa nu saṁ hyaṁ muliA tapa nu siya muliA tapa nu siya muliA tapak Iña bhagya maṅaḍəg· The shape of ṅa is unusual. Cf. the more careful execution of this aksara in Kawali II, line 2 ṅə. sakuliliṁ sakulili sakuliliṁ It may be doubted that any panyecek was written here. panḍəri padəri pandə:ri həbəl həbəṅ hə:bə:l

These are the footprints tapak valar of the one of praiseworthy asceticism. He, his majesty king Wastu, ruling in the city Kawali, is the one who beautifies the palace Surawisésa; who dug a moat around the city, who planted crops in villages. If there is one in the future, he must be observant of pake good works, so that success in the world will be long-lasting.

Inilah tanda bekas beliau yang mulia Prabu Raja Wastu yang berkuasa di kota Kawali yang memperindah keraton Surawisesa yang membuat parit di sekeliling ibukota, yang memakmurkan seluruh desa.

Semoga ada penerus raja yang melaksanakan berbuat kebajikan agar lama jaya di dunia.

tapak· valar ◇ The word walar-walar is attested in Rigg (526) foot-mark, track (of man, animal, etc.) on the ground. We suppose that tapak valar is a kind of redundant compound, of the type tapak lacak (MdS & MdJ), asal mula, cantik jelita (Malay), etc. Here it probably helps to express plurality.

nu syi muliA tapa ◇ We do not understand precisely why Noorduyn & Teeuw 2006 (Glossary, s.v.) indicate that the expression nu siya has the meaning venerable, reverend. Surely, its juxtaposition with a third word can yield honorific sense, as in the present context and in 247 nu siya mahapandita the reverend great teacher, but in all contexts it can be analyzed equivalent to Malay ia yang. Further examples are 927 nu sia laksana bela the one who carried out the sacrifice, 502 nu sia ṅukus ñamida those who burn incense and firewood. It can also be used to form epithets, as we see in 1181 Nu Siya Laraṅ (litt.: the one who is forbidden) and in the designation used in for the last king of Pakuan Pajajaran, viz. Nu Siya Mulya (litt.: the one who is praiseworthy, cf. Malay yang mulia). The latter is very similar to nu siya mulia in our inscription. But here it is followed by the word tapa, so we interpret it as the one of praiseworthy asceticism, an epithet for King Wastu.

sakalaḍesa ◇ The word sakala, of Sanskrit origin, means all here as it does in Sanskrit and in OJ when it is the first member of a compound (sakala 2). It is surprising that in the Old Sundanese corpus, this word is only attested with this meaning in this inscription. In manuscripts, we always find sagala in the meaning all, while sakala usually refers to the manifest world, as the opposite of niskala, as it does in Old Javanese (sakala 1)

The inscription was initially read by Friederich (149-174), then by Holle (464-470, Pleyte (167-169), Noorduyn (), Hasan Djafar (6) and most recently by Titi Surti Nastiti (1-13). Noorduyn's report made a significant contribution with critical new readings, but it is unfortunately not widely available. Titi Surti Nastiti's study includes an Indonesian translation. The text is re-edited and translated into English here by Aditia Gunawan & Arlo Griffiths from various photos. In our apparatus, variant readings are cited from Friederich, Holle, Pleyte, Noorduyn, Titi Surti Nastiti, and Richadiana Kartakusuma's editions.

149-174 464-470 167-169 5-8 21-22 49 58 190–191 18642186, 255 18664118 295 54-56