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 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; 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 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.
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.