// // pun· Ini pitəkət· śri buaḍuga maharaja ratu haji ḍi pakvan·, śri saṁ ratu ḍevata, nu ḍipitəkətan· ma na ləmaḥ ḍevasasana, ḍi sunḍasəmbava, mulaḥ vaya nu ṅubaḥ ya,mulaḥ vaya nu ṅahəryanan ya, tebeḥ timur haṁgat· ciraAb·, ka saṁ hyaṁ salila, ti barat· haṁgat· ruṁsəb·, ka muñjul· ka cibakekeṁ, cihoñje, ka muhara cimuñcaṁ pun·, ti kiḍul· haṁgat· L̥vəṁ comon·, mulaḥ mo mihape ya, kena na ḍevasasana saṁgar kami ratu, saparaḥ jalan· gəḍe, kagiraṁkən·, L̥maḥ laraṅan· pigəsanən·na para viku pun·, Ulaḥ ḍek· vaya nu kəḍə ḍi bənaṁṅiṁ ṅagurat· kenaIṁ heman·, ḍi viku pun·

śri sri buaḍuga baduga Looking at the element baduga in Batutulis, it is clear that buduga here must be an error, which all previous editors have either failed to notice or silently corrected. OS manuscripts always have baduga (cf. CP.30a, AG.1v). This word is probably a Sundanese development of Skt. pāduka. śri sri ma na mana All predecessors read as one word, mana, on which and note Maksudnya: nana. ləmaḥ The word is spelt here with consonant l plus pamepet, rather than with aksara vowel as in 1v3 L̥maḥ. ḍi vaya Aya ṅubaḥ ya ṅupah ya vaya Aya ṅahəryanan ya ṅahəryanan tebeḥ te beḥ and note: te [baca: ti] beḥ, but the word tebeh is commonly used in OS texts. Cf. Bujaṅga Manik 662, 1082, 1160. ciraAb ciraUb The third basic aksara is A. It seems that a small stroke below its right element is interpreted as panyuku by all predecessors, which would mean qu in our system. But we are inclined to read only A, since the aksara U has its own shape in this plate (see Ulaḥ in 1v4). muhara The aksara h in this word is badly executed. The engraver seems to have first written ra and then tried to correct his mistake by changing it into ha. L̥vəṁ lə:və:ṁ mo mihape ya mo mihapeyan mo himapeyan kagiraṁkən kagiraṁkə:n laraṁṅan laraṅan pigəsanən·na pigə:sanə:nna vaya Aya kəḍə kədə: kə:də: bənaṁṅiṁ bə:naṅiṁ bə:naṁṅiṁ kenaIṁ kenana Iṁ kenana Aiṁ kena AIṁ

This is a decree of Sri Baduga Maharaja, the king of kings of Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance, namely Sundasembava. May no one change it, may no one burden it. On the east side, the limit is the Ciraab to the Water deity saṅ hyaṅ Salila — i.e., the Sea?; on the west the limit is the jungle ruṅsəb to Munjul, to Cibakékéng, Cihonjé, until the Cimuncang estuary. From the south, the limit is the haunted forest ləvəṅ comon. Do not fail to take care of it! Because the land of the divine ordinance is the shrine of me, the king. Along the highway to its upstream, it is the forbidden land that will serve as place of the hermits. May no one be aggressive to my work of restricting, because I have affection for the hermits.

pitəkət ◇ In OS, this word is often mentioned side by side with the word talatah message, as in fol.8r: kena iña taṅtu saṅ sida karuhun, talatah saṅ sida sukma, pitəkət saṅ sida ləñəp for that is the rule of the deceased ancestor, the message of the deceased soul, the exhortation of the deceased who has vanished. In OJ, pitəkət means (the drawing of so.’s attention) exhortation, advice, warning (OJED, s.v. nĕkĕt), or in other words, a decree. Cf. MdJ piagəm, and nihan sakakala in the opening of Keba1, with our comment on sakakala in BaTu.1.

su⟨n⟩ḍasəmbava ◇ See our comment under Keba1.

haṁgat ◇ The word is no longer known in MdS, but in all OS contexts, it means border, limit. Among many occurrences in , we cite as example FCP.3b: alasna dənuh ti barat haṅgat cipaheṅan ti hulu cisogoṅ alasna puntaṅ ti timur hulu cipalu ti kaler haṅgat hulu cilamaya the domain of Denuh: in the west the limit is Cipahéngan from the upper Cisogong. The domain of Puntang: in the east [the limit] is the upper Cipalu, in the north the limit is the upper Cilamaya. The word must be related with the group of Malay words enggat, senggat, tenggat, that express similar meanings (Wilkinson 1959: s.v.).

ciraAb ◇ This river name is derived from the word raab, which is presumably related to MdS rahab provide so. with necessities. Several toponyms Ciraab or Cirahab still exist in several areas, both in West Java and the western part of Central Java.

ru‹ṁ›səb ◇ leaves this word without translation, considering it as a toponym. But it can be equated with rungseb in MdS. bony, prickly, thorny; fig.: stinging, caustic, snide (of a remark etc.). In the context, a common noun meaning jungle seems fitting.

ləvəṁ conom ◇ This seems to mean haunted forest. Cf. MdS leuweung onom, which has this meaning. We suppose that the word comon has become womon at some stage, because of the interchangeability of /w/ and /c/ observed in the history of Sundanese (caringin = waringin, cai = wai, see our comments on calagara in Keba1), before finally becoming omon in MdS. The word ruṅsəb jungle in 1r5 will then be a quasi synonym.

saṁgar ◇ Cf. 18: hayaṅ ñaho di puja di saṅgar ma: patah puja daun, gəlar palajaṅ, puja kəmbaṅ, ña‹m›piṅan liṅga, ṅomean saṅ hyaṅ, siṅ savatək muja ma ja‹ṅ›gan taña If one wishes to know about the offerings in the saṅgar: the arrangement of a leaf offering, palajaṅ offering, flower offering, putting a cloth on liṅga, maintaining the deity, all kinds of offerings, ask the jaṅgan. Cf. also 1125 quoted in our comment under BaTu.7. These passages suggest that saṅgar means shrine, as in OJ. MdS has the particular meaning offering place (of wood or bamboo on high stilts, also of a basket fixed on a bamboo pole, built before harvest on the rice field, consisting of the puncak manik with various spices and toilet-articles for Nyi Sri); nyanggar place offerings on the sanggar.

kəḍə ◇ Cf. 12a: təhər bava ku kita kədə-kədə! Then you should take [it] by force!; 1r: mulah pabvaṅ pasalahan paksa, mulah pakədə-kədə, asiṅ ra‹m›pes, cara purih, turutan, mulah kədə di tinəṅ di maneh, isəs-isəskən carekna pa‹n›tikrama, ‘Do not reject (some one) who has the wrong ideas, do not be aggressive toward each other. Whoever is decent, as one is supposed to be, follow [him]! Do not be obstinate with your own ideas. Pay attention to the words of propriety (pantikrama)’. Cf. OJ kədə̄ feeling the urge to, feeling impelled to, set on; (wanting, seeking to obtain, etc) at all costs (by any means); keeping on, cannot but ..., unremittingly, insistently, obstinately, unavoidably (OJED, s.v. kĕdö). It seems that the OJ/OS word survives into MdS keudeuh as a synonym s.v. keukeuh obstinate, stubborn, tenacious, unyielding; kumeukeuh s.m.; keukeuh peuteukeuh/kedeuh/keudeuh s.m. (emph.); ngeukeuhan hold on to st., stay with st., stubbornly ask about st.; pakeukeuh-keukeuh both sides stubbornly stand firm (maintain their stand). Cf. also MdS & MdJ kudu must, have to, need to, should, ought to.

kenaIṁ ◇ For an explanation of the pronominal suffix -iṅ (corresponding to pronoun aiṅ), see 48.

The inscription was read first by Holle (5621) and then by Pleyte (169). Boechari (104-105) provided a new reading although without any translation. The most recent reading is the one by Hasan Djafar (11), now with Indonesian translation. Re-edited here by Aditia Gunawan & Arlo Griffiths from Leiden rubbings and a photograph.

562 169 E.42-E.45104-105 11 1867538 1870874, 80-81