(Date) 506. Verily know all the world, that the PandÍtas wrote on this object of veneration describing the greatness of the RÁtu, and that the whole is inserted on a stone prepared for the purpose.

When first this large stone was considered a place of worship, people were accustomed to swear by it: it was held in great respect, and considered a repeller of impurity. To this is added, with truth and sincerity of heart, a relation of the perfection of the monarchy, the provinces of which are flourishing. His empire is renowned for the excellence of its laws, and his knowledge most evident and undoubted: the RÁtu's name SrÍ WÍjÁya, and place of residence LorkÓro. Certainly he is firm who gives stability to virtue. His PepÁti is named BrÁta WismÁra, celebrated in the world: whose advice is constantly had recourse to by the RÁtu, and necessary to him like the Beryl of the ring to the stone, because he assists him in the conduct of affairs, and is quickly heard by the DÉwas. When at war he can increase the arms an hundred-fold to annoy the foe. And that PÁti is admired by the women; but this does not withdraw him from attention to the country, and the RÁtu confides in the conduct of the PÁti, and the Ratu gave orders to make images. No other than archas were made, fifty in number, all erect; and they are deified, being placed to that end in order, on consecrated ground.

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The RÁtu is not sparing of his own property, and continues seeking the comfort of his chiefs. He arranges all kinds of pictures agreeable to their respective stations in the apartment of his queen. It is related of that kadÁton, that figures of rhinoceroses are carved on the walls, which are railed with iron and barred across; its floor most clean and shining, a stream of water running along the foot of the wall, with a flood-gate to open or shut exactly where it should be; and the chief of the watchmen distributes the guard to their respective posts.

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Be watchful of such knowledge as is real. The virtue of good men is like gold which is hoarded up; apparently they possess nothing, but in[Vol II Pg cxxviii] reality what they develop is sharpened by addition: they are spoken of throughout their career as blameless until their death, their ashes are then adorned and embellished, as well as held in veneration, and the virtues these possess are very great and without fail. If difficulty should arise, do you ask assistance with a heart pure and undefiled; and if you have any urgent petition to make, do it with submission. Clothe yourself entirely clean, throw off what is not so, and what you have to bring forward let it be with propriety. When it is known to the deity what your wishes are, they will be quickly complied with openly to your satisfaction, and made to correspond with the devotion manifested. And the knowledge of what is requisite in sincere supplication is this: to punish yourself; to divest yourself of hearing; to reject evil-doing of all kinds; to have your eye fixed on one; to seek the road to the bestower of benefits; to desire without delay, and not to trifle. Yea, the formed stone which is reverenced, is to be considered only a veil between you and the real divinity. Continue to supplicate for whatever are your desires that they may be known: when the blood will have stopped three times your object will be gained; verily, it will be added to, there will be no obstacle to its full completion. By one saying your solicitation is directly expressed, and correctness of life is obtained. And what you say is like the sun and moon: in proportion as reverence is paid to the deity, men know that their supplication will be listened to, and the BatÁra become familiar and much attached. Your existence will be as bright as the sun and its splendour, which is evident, truly beautiful. When you die you will be guarded and aggrandized, and not without companions. Such will be his lot who seeks the good of the country, for he furthers the happiness of the people.

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Do you observe this course until you excel in it. Make figures of stone like human beings, which may be supplicated; persons who reject them will suffer sickness and ruin until their death, which will be most bitter: on that account it is necessary to entreat and pray for the favour of the DÉwas. Stones situated in places of worship are ornamented with many articles of state; they are feared by those who wish to ask forgiveness, and cannot be destroyed.

It is related, that only persons who are stedfast in the acquirement of letters, cause such as the following to be made (here follow fifteen cabalistic characters, which are totally unintelligible): those will certainly serve the purpose of your forefathers, who have been the medium of existence; they are the veil which separates you from that which is exalted, and also written on the stone. Give credit to them in a moderate degree.

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First, let all pray to and seek the favour of the deity in this and the next world, and each require an interpreter who will obtain his pardon: but he must reject fickleness to arrive at a discriminating heart. Speak with reverence to your parents, their existence is replaced by those who[Vol II Pg cxxix] are named after them. In the place of worship, when the ornament of good works is shewn, it is mentioned in the same manner as delight, as established gratification. It is difficult to cause advantage to the workings of the heart; your faith, which you received from Sang yang Sudriya and Sang yang TÁya is acknowledged by the extent of your ability, and is different from other feelings.

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Different are the rewards of those who come to heaven; happiness is bestowed on them; delightful their state; verily they have arrived in the land of silver. Whatever your reward at your death may be fixed at, when obtained it cannot be lost: all is settled, the whole is distributed, as well as the certainty of death. Truly you are directed to a place which is exalted, pointed out by DÉwas, who preside at death and become your guide; because the dead are mixed in a land which is wide and level, are given occupations and quickly go, each flying to the first place until they arrive at the seventh. Verily they at length come to the extremity with those who accompany: there are none among them who have been terrified: the existence of the body is dissolved and lost. There are none acquainted with books who are terrified.

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On the Face of the Stone.

The year of this inscription being made on a solid stone was 467, in the season KatÍga. It was made by a PandÍta skilful, and who performed wonders; to relate, explain, and make known the greatness and excellence of the RÁtu (prince), in order that your actions too may speedily become clear and manifest; yes, that will be your kadÁton. That Sri RÁja, ever surrounded by majesty and his family, observes a correctness of conduct grateful to the pure DÉwas, and by MÁntris exalted by the RÁtu BrÁma WijÁya, celebrated in the universe for his eminence, whose empire is firm and not to be shaken. Such is the RÁtu; yes, he who caused to be inscribed on a stone all these his actions, observant to the utmost of the forms of worship, moderate in his complaints of distress, whose appeals are correct and most true and without guile, and have enabled the slave to associate with the divinity, without there being a difference between them. He is my father, who is implored and who caused my existence: do not trifle; there is no one greater than he. What remains to you to solicit, mention it with humility; yes, that too is what mankind must observe. Do you watch and observe the duties of mankind, and you will certainly profit; reject entirely sayings which are improper and untrue, and avoid theft, robbery, anger, boasting of prowess and false promises, for they are despicable, and their effect, like the atmosphere, giving heavy rain which overflows, to the accomplishment of wishes, improving the cultivation, making all fresh and equally bright and sparkling; but the[Vol II Pg cxxx] wind of which is presently strong and cuts off the buds. If you ever wish to fortify your soul, go to the summit of a mountain, which is the place for earnest supplication in silence, awaken your firm and sincere heart, let there not be any dregs of your nature; but let the soul assume non-existence and pray. Be aware of the disorders of the demon of bad actions, who inimically annoys and misleads; undoubtedly, if you conduct yourself with firmness, you will approach to perfection, and seclusion will truly be there. Let there not be a mixture of discontent of mind. Cast away the veil however delicate it may be; truly it is better conversing with letters which have been written; what they convey to you will be most painful to the body, but your hopes will be accomplished. Do not give place to the evil thoughts which have occupied the minds of men and are most vexatious; fortify yourself so that you recede not; remember well the three established powers of mankind. Commune with the wise in words which are seen proceeding from the mouth; truly faith is different from what is heard of your corrupt body, which is the ornament of human life. Let the actions of superior men who seek stability be examples to you like the krangrang ant; the indication which you make cannot be disapproved, those persons certainly may be accounted near to the wishes of the country. Sometimes clear, sometimes obscure, yes, such indeed let your situation be, so that the train of your actions may become most direct and manifest, as by day the sun lights all places, so their benefit be not thrown away, and you may cast off care and sorrow. Truly the departure of life is most uncertain. Human nature, when it will not receive advice, is like a stony plain without grass, animals will not approach, all remain at a distance from it. I will teach you: pay attention and fail not to receive instruction, so that you approach most nearly; but first purify your heart which pays reverence, not reverence which is heard by the ear. Yes, that is indeed true devotion which I have taught you, and without which there is no purity, for a perfect heart is derived from the Deity. Words proceeding from the mouth are vain to the utmost, their effect not to be depended on. The devotion of a pure heart is like moonshine, not hot but cool and delightful; the beauties you see in which the stars are scattered over as though in attendance on the moon, adding to the grandeur of the scene. And also a person becoming a RÁtu commands his subjects and distinguishes good people from bad, for the limits of this country are all under his orders. The RÁtu selects from his subjects such as are eligible to be his associates, and they are four, who become the pillars of the state, and cause its happiness and welfare; he thereby shews a pattern for future RÁtus. Further, too, as you have been given life, do not reject the precepts of the SÁstra, which have been diffused through the world by the virtuous, but weigh them in your mind, for that is the duty of a slave; bad and good are from your Lord. So the wisdom of man is extended like the firmament, immeasurable even by the bird garÚda, which knows how to fly in the heavens, though he should arrive at the extremity of space; such is human wisdom. Do not be surprised at people's conver[Vol II Pg cxxxi]sation, though it correspond not with the dictates of the Sastra; yes, that is most injurious to morals. Even should one become a RÁtu, if he knows not this he certainly will not succeed, he will not arrive at the height of his wishes; because the action of a vicious heart is different from the inclination of a pure one, which is in attendance on its Lord. And a living man should know the advantages of these places, which are, the earth, the sky, and the space between; for to-morrow, when dead, your body and soul will be there; before it knows the road it will change its habitation into a living being; there, if you find enjoyment, you may search for a place, because you have discernment from the heart. But a man who is so while he lives, effects it by abstinence and moderation in eating and drinking. Yes, in the time of RÁtu DÉrma Wangsa, when he began to benefit the country, that RÁtu, it is related in history of former times, would not depart from his word, and all his subjects were devoted to him. And when the RÁtu sat in his kadÁton, his conversation with his wives was very sweet, as well as his playfulness with them. His wives were therefore much attached to him, and by the RÁtu's wisdom being so great, he was sought after by women, and was very watchful in his attentions to them: of that there is no doubt, and thus too the wisdom of the PandÍta is like that of the bird garÚda, in obtaining food without trouble from the very great power and sagacity which it possesses; the same arises from the PandÍta. Yes, the reason of letters having been formed by the point of a knife is that you should recollect the way which is correct, and that is no other than reverence to the BatÁra; yea, devoting yourself to the BatÁra is the height of human excellence. While a man lives, he should day and night ask pardon from the BatÁra. For what was first written in letters, and they are a cause of eminence to him, was by the PandÍta PangÉran Aji Saka; yes, he who has left his mark to the RÁtus of Java, for those RÁtus made places of worship, named Sangga Pamalungan, and placed in them drawings of their forefathers: but when they prayed they petitioned the BatÁra only for their existence, that when they died they should inhabit their places, quickly changing their bodies, because their former bodies had returned to the pristine state, that is to say, earth, water, fire, air. So says the SÁstra.

On the Left Side.

And the powers of letters, which are forty-seven, keep those in your mind, so that they be within you all of them. I will establish them in such a manner that they can be brought forth by your three fingers; those who are skilful may make good letters. Do not neglect the application of letters, give each its proper place, for those letters are most useful in the transactions of the people of this world during their continuance in it. Thus the use of letters to the nations of the world is to open the hearts of ignorant men, and to put in mind persons who forget; for I give directions to men who can write, in order that the whole of the knowledge I have in my breast may be known: and this I have taught you, because that knowledge is the essence of the body and illuminates it.[Vol II Pg cxxxii] And you who have wives and children to look after, do not make light of it, for a woman, if she truly do her duty to her husband, is invaluable; she is a printer of clothes, a spinner, weaver, sempstress, and embroiderer; a woman such as this do you cherish, for it will be creditable to you. If a married couple love each other, whatever they wish they can effect, that is the way by which you can attain your wishes. So too a woman towards her husband, even to death; yes, she follows to the pasÉtran (place of depositing the corpse) or the place of self-sacrifice; this is taught in letters which have been written on tablets; truly those writings are like histories, which explain every kind of science. But the fate of man cannot be learned or known by letters; such as a person's being able to acquire profit, knowledge, poverty or distress: of these there is no certainty. However, do not you reject the sayings of letters. It is your evil inclinations that destroy your bodies; for he who first made war, his magic was very great, because he could throw off the passions of mankind, like Arjuna, whose power in war and in mounting his chariot was celebrated, for he was guarded by all the Dewas; yes, he could become a tapa (a devotee, released from the wants, &c. incident to mankind) and pray fervently. Arjuna, when he became a tapa, annulled his body, his heart did not stray from his duty to the Dewas; his wishes were therefore complied with until his death; yes, Arjuna was indeed favoured by his Dewas. And on any one of your forefathers dying and ascending to heaven, do you immediately make a picture to personify that forefather; and do you adorn and provide it with all sorts of eatables, and respect it as your forefather who has descended to you, and will administer to all your wants: such will be the case with a person who pays respect to his forefathers. At night burn incense and many lamps: truly Sang yang Jagat (the omnipotent) and Sang yang Suria (the sun) will be favourable to you; for Sang yang Suria is the enlightener of the world, and every day gives light to darkness. A man who has arrived at the half of his term of life conceives well the separation of his soul from its covering; your existence is like that of the moon, that is to say, from the new to the full, and from that to its extreme wane on the twenty-ninth day of its age. When the moon is thus lost from the east, it will then certainly appear in the west, and recommence the first day of its age. While you live ask from those who know the setting of the soul; a person who knows that is certainly discovered by his actions. But it is best losing that covering by four causes, water, fire, air, earth; if it is lost by means of those four, the body will certainly quickly be removed, in the same manner as gold which is purified, verily, its colour will become like that which is old. Thus the PandÍta makes preparations for prayer. The best mode of praying is by familiarizing ourselves with seclusion, which is by excessively torturing the body; but if you should have been much reduced, your soul will not arrive at those three places. Should a man become a RÁtu, his soul is one selected by the Dewas which has been introduced into a covering, and that covering is not a covering which has not been favoured by the Dewas, truly a covering which has been elevated by the[Vol II Pg cxxxiii] Dewas, for its good fortune has been very great. The descending of that good fortune from heaven is not like clouds dropping rain, which, if it fall, does so equally on all vegetations. Look at mankind; if you contemplate its state when living, its existence is no more than that of a herb which shoots up on the face of the earth. Concerning your soul, it is like dew, which hangs on the points of grass: such is its state.

On the Back of the Stone.

It is further related of the three particulars of his state, which it is requisite should be the ornament of a man, as well as of a man becoming a RÁtu. Those three things are a handsome woman, arms, and a house; the first, because a woman is the dispeller of grief from a heart which is sad; the second, because arms are the shield of life; the third, because a house is medicine to a fatigued body. Let not a man be at a distance from the above-mentioned, for they are the ornament of a living man. This stone is the means of facilitating the access to the Dewas of your supplications, for human nature is feeble and very faulty towards the Supreme. And moreover, if you have formed any wish in the world, then ask assistance from that stone, and adorn that stone with all kinds of perfumes and eatables which are most grateful. If you do so, certainly the BatÁra will be ashamed not to grant you whatever you desire, because the life and death of man are the same; but his body, to appearance, is worthless when deserted by the soul, and remains of no further use in the earth: it is better, therefore, that it should be lost, so that it return to its original. It is different when the soul is there during life. If you wish to seek for food there are many modes to adopt, so that you gain a subsistence, such as becoming a blacksmith. There are some who are goldsmiths; others who draw figures of different kinds; some practice cookery; those who understand no trade gamble; some thieve; some plunder. Yes, such as these are influenced by the passions, which are violent in their action and make the faculties morbid. Of the things forbidden by the SÁstra, the first is deceit; the second, pride; the third, hypocrisy: cast these away from you. If you are a good man, do not make a habit of mixing with the bad; for those bad persons have been marked by the Dewas, because they cannot do good. You do well in associating with learned people, who have followed the sayings of the SÁstra; make those your inseparable companions and attach yourself to them. But do you not despise the poor and the timorous, and do not be ashamed before the bold and the rich; do not very much elevate yourself, better you be humble amongst men: curb your passions, for your passions are an enemy within you. So, too, it is with pleasure and pain; they are like the mayang flower without fruit, truly as yet uncertain. It is the same with a living person who has not yet arrived at the end of life, he will be very much misled by his riches: there are poor who become rich. Like the state of a fool who is unconscious of his real situation, that fool suffers pain from himself, because his actions are of his own dictating. In his own mind he asks, Who is there like me? I have[Vol II Pg cxxxiv] a gada (a warlike instrument), who dares cope with me? Such a person is like a mountain which thinks, "I am large! I am high!" Afterwards it is trodden under foot and defiled by all kinds of animals, but is unconscious; so too says the fool, but no one cares for him. As to the sign by which to know such a fool, you have it from his harsh speaking and obstinate heart; he is without politeness and has confidence only in his own powers. And that fool, if he become great, uses an umbrella on a moonlight night: surely, one who does so, has no shame, no sense; a white ant seeking its food does not act in that manner. Let the wise man observe the conduct of the white ant, its caution in searching for food; even a large tree, an embrace in size, becomes consumed. So can men do who are united, whose wishes are similar, for there is no performance of living men so well executed as by unanimity. All great actions are owing to the union of many men, not to violence; for if your conduct be true and sincere, your heart, in whatever your wishes may be, will be enlightened by the Supreme. And besides, if in like manner you pray to and adore the Dewas, certainly the BatÁra and all the Dewas will bestow favours on you. Such as I have mentioned are the precepts held out by virtuous men of former times: different from the subject of animals being brought up by men.

In case a man in the service of a RÁtu be at length advanced to dignity by that RÁtu, and is given a village, if he fail to weigh how much he should with propriety be in attendance on that RÁtu, and this arise from being engaged in his own pleasures, he must certainly lose his situation. It is the same with a man being a RÁtu who is not provided with scales, and investigates matters too superficially to benefit his subjects; he is, in truth, like a pond without water, which of course is entirely void of fish: account him one who has received favour. And again, do you evermore obey the commands of the PandÍtas, and do not deceive your guru (spiritual guide), or you will surely go to hell eternally. Better you obey your guru: your excellence will descend to your sons and grandsons, who will profit by your goodness. Oh! living man, do not fancy your life permanent, although you are great, little, rich, or poor. When you have arrived at the end of life your body will be corrupt, it cannot be otherwise: yes, all are earth. When alive, people gather together wherewithal to bury their body, so that it mix not with the earth, and that is only by paying reverence to the BatÁra. All that live in the world are not like mankind, who have been given wisdom and excellence by the BatÁra. Although the rÁtu (king) lion is said to be the chief of animals, yet he is held captive by man: the same with the garuda, the king of birds, which resides in the air, it is likewise subject to the commands of man. It is different with the sun, the moon, the earth, the sea, the air, the firmament, the stars; they certainly are not under the orders of man, but they are subject to be accounted good or evil in their course; like clouds which discharge rain, and that in the rainy season are delightful to the husbandman. But be it known to the cultivator, that he who superintends the implements of tillage is the son of a Dewata, named Sang yang Kalamerta;[Vol II Pg cxxxv] he is very good, for he protects all the cultivation in the country. It is that Sang yang Kalamerta who, from the first, has caused terror to all such subjects as do not obey the commands BatÁra Guru: because that Sang yang Kalamerta has been empowered by BatÁra Guru to destroy first all vicious persons; secondly, evil speakers; and thirdly, liars. These three vices do you reject; and you will do well in asking forgiveness from the BatÁra, so that you avoid the fury of the Sang yang Kalamerta.

On the Right Side.

And such is the case with merchants, who understand circulating money, and can calculate on the return it makes for five times; such as the profits of money laid out, and how much that will amount to which has been laid out, and how much the loss on that money will be, and how much the profit thereon, so that, by that means, they may be satisfied during life. Concerning those men who seek wealth: before they commence gaining all persons laugh at them; but when they profit, those who before laughed approach and ask their favour. Persons who profit are compared by PandÍtas to flowers after a shower of rain, in appearance very beautiful, but in existence not permanent. And let not a living man discontinue supplicating his DÉwa, so that the favours bestowed on him by the DÉwa may not leave him during life: but whether that living man be a poor man or a RÁtu, let every one seek to acquire what is permanent, that by so doing there may be no other knowledge than that which is perceived within the heart. A great man and rich man who is wise, must commence with the road to knowledge, which is undeviating. Concerning real knowledge, with all its excellencies and utilities, it is respected by the virtuous: that real knowledge is certainly sent by the DÉwa to favoured men. And do you not indulge your passions, as is forbidden by the Sastra; better had you preserve your heart pure, for that pure heart will for ever be your companion. And do you not associate and communicate with bad men, but remove to a distance from them. It is best as much as possible, to curb pleasure and ill-timed laughter; putting a check to them is far removed from a bad heart: the fault of a person fond of ill-timed laughter is that he suffers pain. It is unfortunate that man forgets such information as is worthy of being remembered, and recollects such as is not worth remembering. In like manner, you eat food which should not be eaten, and do not eat that which is wholesome. A person acting thus is void of sense, and similar to a porter; although the viands are very agreeable to you, if you load yourself with them immoderately, the weight you carry will certainly distress your body. Moreover, if you meet with any thing of such estimation as to be worth imitating, do you immediately write it down, so that you thereby acquire a good name, and men may look up to you, and to the end that the RÁtu may have confidence in you, because that RÁtu can act well and ill; but let the RÁtu not neglect the commencement, middle, and end, for there is nothing in the world of greater excellence than mankind; different from the existence of a Rasaksa, whose actions cannot be spoken of; like[Vol II Pg cxxxvi] those of a fish in the sea, which no one knows except the Omnipotent, who alone is acquainted with the truth thereof.

Translation of another Javan Inscription of the same description.

Truly the reckoning of the year when this was composed was 1216, named Milir, written on a tablet the fifth of the moon on its wane, the mind tallying with the season, precisely in the Wukun Manda Kung'an. It is a description of the kraton and its arrangements, put into writing in the country of Mauspati, of which the chief is exalted, merciful, wise, and discerning; at this period, the greatest in the world, and adapted to the situation he fills and its duties; on that account, women say they are fond of him: powerful, skilful, a sovereign whose commands to his subjects are undisputed, unequalled in politeness, guarded by genii, and having a large army, all-skilful in their profession when at war: the arrangements of his troops superior, and they and their arms excellent; his army, too celebrated. At that time those troops guarded well his country, and the orders issued by his relations were correct. That RÁtu never punished his children: he was good, and did not inflict punishment on them.

It is related of the Sri MaharÁja that he intended going to the high mountains: leaving his country and arriving at the declivity, the boundary of Gedung Peluk, his army soon met the enemy, and engaged. So it is related in history.

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That army of the Sri Jaya being established, the RatÚ formerly considered beneficial to the country, giving firmness to the country of KedÍri. What the Sri Jaya says is certain; all the people are glad; a large and faithful army is established there.

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Be cautious but firm; the Sri Maharaja cannot injure the descendants of Prabu; great their wisdom, impatient their sway, extensive their power. Young men fearless and bold; the army followed, and were taken by the enemy, because the Sri Nara Nata so intended. Sri Kerta Najura, when he died, died like a Buda man. Formerly, Sri Jaya Katong came from Gegelang, and entered like a man in desperation; sent to Kerta Niaka requesting assistance of foreigners, and desired them to advance in front. Sri Kerto Najara went into that country, and assembled the arms of the Sri Jaya Katong, with the son-in-law and brother-in-law of Ng'uda Raja and the Sri Nara Nata. Of Sri Nara Najura and Ng'uda Raja they were seated in the centre, their brightness shining in the halting place; their symmetry like Sura Denawa, majestic as well as awfully powerful, and their hearts at rest. Such was the truth. They were prevented by the magic of fire; supremely powerful the Sri Maharaja; the enemy's army was destroyed by fire. The Yewang Derma advanced and assisted in the labours of the RÁtu. Kerta Jaya was beaten and fled, his power[Vol II Pg cxxxvii] destroyed, afterwards the whole army fled, and met the army of the insurgents. A Mantri rallied the good army, that the Mantri might be able to fight; the battle was commenced in Sela Sringing. The Sri Maharaja coming to his ground, was firm at the foot of the mountains, and he came to Yewang Derma to request food for his people and chiefs: he got as much as he wished with an open heart. Thus may that army continue until the end of time, until death, in the fulfilment of their wishes.