I vulatta kitaṁ sādhut tiṅhali guṇadoṣa vaiḥ vulat iṁ citta tan· vyartha tinon saṁṅ ādikarmmika hayvāgyā Umudiṅ uAṁ len· ṅuniveḥ yat· chalān naya Acintya buddhiniṁ satva vistīrṇa gaganopama nahan tinonta malavas· vuṅkal kevala tekana tuvi Āsā Ikaṁ satva masot ya malakuṁ hurip· nihan· saphala rūpanyan katon· pratyakṣa devatā vismayaṅ uAṁ manon· sākṣāt· vināyaka di parvata vr̥ddhi buddhiniraṁ sādhu tuṣṭa deniṁ gavai hayu hilaṁ haṁkāraniṁ nīca manonn atyantadāruṇa mataṅya rasike līṁku sira sarvajña riṁ jagat· maveḥ bara ri saṁ sādhu mr̥tyu tulyanireṁ khala Anuṁ nāstika buddhinya darpa haṁkāra kevala manon devatasāniddhya hilaṁ darpanya tan hana Apa tan kavnaṁ nīca deniṁ vākya subhāṣita krodhadaṇḍa makolih ya bheda sśikṣān·nikeṁ khala meṅat· ri doṣaniṅ uAṁ len· Upahāsya manon· guṇa ciṣāsaḥ Adha tan· tonan· ya tekātyantadurjana

kitaṁ sādhut kita sādhu t Unmetrical. iṁ citta i citta saṁṅ ādikarmmika saṅ ādikarnnika In her note 3, RMS states: Oleh Bapak Boechari dibaca saṅ-ādikarmika, sedangkan saya membaca saṅ ādikarnnika. The reading with mm is absolutely clear on the stone. By contrast, the shape of ṅā is eccentric and rather resembles jā, with the special ā marker bending back counterclockwise to the left of the akṣara. hayvāgyā havyā gya buddhiniṁ satva buddhini satva Unmetrical. malavas· salavas· It is impssoble to read sa. Though ṣa is imaginable, its shape would be rather different from the one in tuṣṭa (l. 12). If we had ṣa- in the meaning of prefix sa-, the spelling with retrolex sibilant would be unusual. It seems better to accept that we have here a relatively small ma-. Āsā Ikaṁ Āsaikaṁ malakuṁ hurip· malaku hurip· Unmetrical. sākṣāt· The shape of the second akṣara is markedly different from that of the kṣa in pratyakṣa in the preceding line. But cf. sikṣān in line 20. Should we read ks in both cases? deniṁ deni haṁkāraniṁ haṁkārani Unmetrical. manonn atyanta- manon-atyanta- riṁ ri Unmetrical. devatasāniddhya devatasānindhya vākya vakya sśikṣān·nikeṁ See the apparatus entry for line 11. meṅat· ri meṅatri ciṣāsaḥ Adha tan· viṣāyaḥ Artha tan· The akṣara that I read read as dha has no significant similarity to the tha in vyartha (line 3).

It is with your glance, you the Holy one (i.e., Vināyaka), that you observe both virtues and faults. The glance at the mind is not in vain, when one who is about to begin an action ādikarmika is being observed.The word ādikarmika, borrowed from Sanskrit, occurs exclusively in Buddhist contexts in Sanskrit literature. As regards Old Javanese literature, it is cited in with reference only to two occurrences in the Buddhist scripture (31.3 and 42.12). It is therefore hard to escape the impression that our author is alluding to Buddhists here.

Do not be impatient to inspect the other man, let alone when you are blaming them for an prudence naya.Could the author here be alluding to the technical meaning of naya school, doctrine as in mantranaya, a synonym for the Buddhist mantrayāna, i.e., vajrayāna? The mind of the living being is unfathomable, spread out like the sky.

In that way for a long time that lone boulder is observed by you. Although the living being is dejected, it is destined to walk its life.

In this way, its the boulder's form gives fruit, namely that the god becomes visibly incarnate. The man is amazed when, with his own eyes, he sees Vināyaka on di the mountain.The use of the Malay preposition di instead of expected Javanese ri is remarkable. Cf. 145..

The mind of the Holy one becomes prosperous and is satisfied by the good works of living beings. The egotism of the mean one vanishes, when he sees the Extremely Frightful one.

That is the reason why I say that He is the one who is omniscient in the world. He gives boons to the virtuous. He is like Death unto the wicked.

Whoever has a nihilistic mind is merely arrogant and egotistic. When he sees the presence of the God, his arrogance vanishes, and is no more.

How could the wicked not be defeated by this poetic speech? The staff of wrath catches him, and also bheda the wicked will be punished by it.

He who is attentive only to another man’s faults, and laughs ? upahāsya when he sees his virtues. not on his guard. That is an extremely evil man.Cf. 37 ikaṅ vvaṅ upahāsya ri sira, tәhәr gurunindā ya The man who mocks him, and who is also critical toward the teacher. I am unable to make sense of pāda c.

The entire text is composed in regular anuṣṭubh stanzas, with one vipulā (na) occurring in stanza III. The three occurrences of uAṁ (in stanzas II, IV and IX) all need to be scanned vvaṁ to satisfy the constraints of the meter. The word kavnaṁ (stanza VIII) needs to be scanned kavənaṁ.

First published in . The fairly accurate reading given in this publication was probably based entirely on a transcription provided by Boechari (XXVII-XXVIII8). This reading was subsequently republished with numerous involuntary errors in the volume (2007, 2015) whose variant readings it has not seemed useful to report in my apparatus. These various publications all contain the same terjemahan, which is quite unreliable. The main default of the published editions is that they ignore the rules of meter and thus fail to note several cecak marks. The edition presented here has been established through direct inspection of the stone, with use of the EFEO estampage n. 2061 and a photogrammetry by Adeline Levivier.

52-55 133-140, 145 52-55