Front svasti śaka-varṣātīta 852 punaḥ Aśuji-māsa tithi dvādaśī śukla-pakṣa, tu U vr̥, vāra, Uttarabhadravāda-nakṣatra, Ahirbuddhna-devatā, Irikā divasani Ājñă śrī mahārāja rakai hino pu siṇḍok· śrī Īśānavikrama dharmmottuṅgadeva, Umiṁsor· I samgat· momah-umaḥ kāliḥ maḍaṇḍar· pu padma, Aṅgəhan· pu kuṇḍala, kumonnakan· Ikanaṁ lmaḥ savaḥ tarukān· I masahar·, vatək· paḍaṁ Ataganni vahuta Ukurnya tampaḥ 3 vlin·vinli Iṁ mas· kā 3 su 5 de rakai hañaṅan· lampuran pu vavu, muAṁ saṅ anakbi dyaḥ parhyaṅan· sĭmān· susukan· Arpaṇākna I bhaṭāra I saṁ hyaṁ prāsāda kabhaktyan·, I paṅurumbigyannira I masahar·, paknānya sīmā punpunana bhaṭāra, Umyāpāra Asiṁ samananā rikanaṁ paṅurumbigyan·, kalilirana deniṁ Anak· putu puyut· muniṁ Antaḥ santāna pratisantāna rakai hañaṅan· pu vavu muAṁ saṅ anakbi dyaḥ parhyaṅan·, dāyădya rikanaṁ lmaḥ savaḥ paṅurumbigyan· I masahar·, maṅkana Iṣṭaprayojana śrī mahārāja rikanaṁ savaḥ tarukān· vinli rakai hañaṅan· laki-bi rikanaṁ rāma I masahar·, masamūha, muAṁ Ikanaṁ rāma I masahar· matuha manuAm·, vinkas· si nane bapani sinta, vinkas· matuha si vidu bapani balun·, gusti si sutyaṁ bapani maṇik·, tuha banuA si , parujar· si tuṇḍuṁ, vinkas· rarai si tyanta, Avatəs· si kusut·, huler· si kambar·, matūttakan· vuvusnya sapasug banuA, tumarima Ikanaṁ mas· kā 3 su 5 rakai hañaṅan· laki-bi, rikanaṁ lmaḥ savaḥ tarukān· I masahar·, tlas· śuddha pariśuddha, māri ta Ikanaṁ rāma I masahar· makatarukān· Ikanaṁ savaḥ bhaṭāra I saṁ hyaṁ prāsāda kabhaktyan· Iṁ paṅurumbigyan· I masahar·, prasiddha makasīma Ikanaṁ savaḥ tarukān·, tan· kolah-ulaha tkā Iṁ dlāhaniṁ dlāha, maṅaṁsəA I sira rakryān· bini haji rakai śrī maṅgala I tavaṇḍara, pasaṁnya mas· ku 1 sarvvavīja phalaphalī, Umijill aṁkan· Aśuji-māsa tan· byăkṣaipā, kinon· rakai hañaṅan· sumrahakna Ikanaṁ mas· rikaṁ rāma I masahar·, saṁ ḍimal·, Inak-ambak·, vantū, tatha, tatra sākṣī rakryān· I tajuṁ dyaḥ kavī dyaḥ boḍoḥ dyaḥ mana dyaḥ hujuṁ rakryān· I lmaḥ tulis· dyaḥ paṅhuvuṅan·, I mājha dyaḥ varyyaṁ, matəhər· sumusuk· Ikanaṁ lmaḥ savaḥ tarukān· I masahar·, māri vatak· paḍaṁ, Anuṁ humaR̥p· Ikanaṁ susukkan· śīma, samgat· lamba lampuran· pu bhoga, I muḍuhan· saṁ piliḥ mas·, muAṁ saṁ varabas·, juru kalula saṁ vaḍa, citralekha guṇakantan· Iy aṅgəhan· saṁ kakaran· pu munda, juru vadva rarai pu tiñjo, hana piṇnakasākṣī rakai vulat patiḥ dyaḥ ḍohol·, samgat· mataṅan·, muAṁ dyaḥ rayu vinaiḥ vḍihan· hlai 1 sovaṁ-sovaṁ, viḍolaḥ Avayaṁ si tamblaṁ Abañol· si harama-pramukha Agandur· si cleṁ-pramukha ḍiṇḍi si vahas· Atuvuṁ si labhaṇa si baṅavan·, juru hulun· Iṁ jayamukha, kapuA vinaiḥ vḍihan· hlai 1 sovaṁ, nayaka rikanaṁ vanuA I masahar· saṁ vigata vinaiḥ mā 4 vḍihan· kāruka yu 2, partaya Irikanaṁ vanuA si bhayī vinaiḥ mā 2 vḍihan· hlai 1 bvatoḥ rakryān· havaṁ dhanasuntan· viga si tira bapani papi vinaiḥ vḍihan· hlai 1 sovaṁ, kunaṁ yan· hana vaṅkay· kābunan· kapaṅguha Irikanaṁ śīma mā 4 maparaha Irikanaṁ rāma I jro vanuA, pinanumbasakan· tekanaṁ śīma lmaḥ riṁ kabalan· vluran havannani vuAinya, tumbasanya de rakai hañaṅan· muAṁ rakai parhyaṅan· su 1 mā 4 śinīma Atəhər·, pavaiḥ paṁrāma I saṅkanikaṅ uAi mā 2 Aṅkan tahun·, hana ta lmaḥ riṅ kakalaṅan tampuhani vvaynikanaṁ vluran· vinli riṁ mā 2 səṁkə:nya ḍpa 2 panumbasan· rakai hañaṅan·, saṁ jeni, saṁ svaran·, parṇnaḥhanikanaṁ śīma tarukān· I masahar· svatantrā tan· katamāna de saṁ mānak katrīṇi, paṅkur·, tavān·, tirip·, muAṁ vadihati, makudur·, patiḥ vahuta saprakāraniṁ maṅilala drabya haji Iṁ daṅū, miśra para-miśra vulu-vulu prakāra, paṅuraṁ, kriṁ, paḍam· manimpiki, paranakan·, limus galuḥ, paṅaruhan·, taji, vatu tajam·, sukun·, halu varak·, rakadut·, pinilai, kataṅgaran·, tapa haji, Air haji, malandaṁ, L̥ca, labballab·, kalaṅkaṁ, kutak·, taṅkil·, tr̥pan·, saluĪt·, tuha dagaṁ, juru gusali, maṁrumbai, maṁguñjai, tuhān nambi, tuhān hañjaman·, tuhān juḍi, juru jalir·, , pamaṇikan·, maṇiga, sikpan·, rumbān·, vilaṁ vanuA, viji kavaḥ, tiṅkəs·, māvī, miśra hino, vli hapū, vli tambaṁ, vli pañjut·, vli haR̥ṁ, paguluṁ, pabi- sar·, palamak·, Urutan·, dampulan·, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, pasuk alas·, payuṅan·, sipat· bilut·, pāṅinn-aṅin·, pamāvaśya, hopan· turun-turun· ·, skar tahun·, panusuḥ, mahaliman·, kḍi, valyan·, vidu maṅiduṁ, sambal·, sumbul·, hulun haji I masahar·, kevalā bhaṭāra I saṁ hyaṁ prāsāda kabhaktyan· I kady aṅgāniṁ mayaṁ tan pavuAḥ, valū rumambat· ri natar·, mamijilakan· vuriniṁ kikir·, mamūk·,

Back sapaṅhiṁ Iriya, knāna sakalviḥnya de saṁ maṅilala sodhāra haji tan· Adhikāna, Irikanaṁ kāla maṅasəAkan· rakai hañaṅan pasambaḥ I śrī mahārāja mas· su vḍihan· tapis· yu 1 rakai sirikan· pu Amaraindra rakai vka pu balyaṁ, samgat· momah-umaḥ kāliḥ madaṇḍar·, Aṁgəhan·, tiruAn· ḍa punta taritip·, InaṁsəAn· pasak-pasak· mas· su 1 mā 4 vḍihan tapis· yu 1 sovaṁ-sovaṁ, Amrāti havaṁ vicakṣaṇa, maṁhuri paṇḍamuAn·, halaran pu guṇotama, paṁgil· hyaṁ pu glo, InaṁsəAn pasak-pasak· mā 10 vḍihan· cadar· yu 1 sovaṁ-sovaṁ, susuhan· pu səsək·, manuṁkuli pŭdā, vadihati saṁ dinakara, makudur pu balavān·, InaṁsəAn pasak-pasak· mas· su 1 mā 5 vḍihan· tapis· yu 1 sovaṁ-sovaṁ, tuhān· I vadihati 2 mira-miraḥ saṁ halaṁ pahuṁ, halaran· saṁ lbur poḥ, tuhān· I makudur· 2 vatu valaiṁ saṁ ra majha, saṁ tpusan· vinaiḥ pasak-pasak· mā 10 vḍihan· cadar· yu 1 sovaṁ, paṅuraṁ I vadihati saṁ ra vuṅū, manuṁgū saṁ hovaṅka I makudur· saṁ ra kbəl·, manuṁgū saṁ kulumpaṁ, vinaiḥ pasak-pasak· mas· mā 5 vḍihan· cadar· yu 1 sovaṁ-sovaṁ, saṁ tuhān· Iṁ pakaraṇān· juru kanayakān· I haji samgat· gunuṅan pu tuntun·, juru vadvā rarai saṁ ra guyu, juru kalula pu bali, kaṇḍamuhi ḍa punta geṣṭa, citralekha nidhi, prakāśa, parujar· I sirikan· hujuṅ galuḥ I vka viridiḥ I kanuruhan· saṁ rokat·, I sbaṁ saṁ vimala, I srāṅan· saṁ satyaka, I maḍaṇḍar· saṁ cakra, Iy aṅgəhan· saṁ vidya, I tiruAn· sumuḍan·, I mamrāti saṁ turuhan·, vinaiḥ pasak-pasak· mas· su 1 mā 4 kinabaihanira, saṁ citralekha I halu, vinaiḥ pasak-pasak· mas· su 1 mā 4 kinabaihanira, patiḥ juru kāliḥ vasaḥ saṁ kayu matəb·, kuci saṁ buka, vinaiḥ pasak-pasak· mas· mā 5 vḍihan· cadar· yu 1 sovaṁ, parujar piṁsor hyaṁ paskaran· vinaiḥ mas· mā 2 ku 2 vḍihan· cadar· hlai 1 sovaṁ, lumaku manusuk· I vadihati saṁ hovaṅka, lumaku manusuk· I makudur· saṁ pyan·, vinaiḥ pasak-pasak· mas· mā 8 vḍihan· cadar· yu 1 sovaṁ, vadvā haji lumaku manusuk· saṁ ra liṇḍiḥ, kahuripan·, vinaiḥ pasak-pasak· mas· mā 8 vḍihan· cadar· hlai 1 sovaṁ, pinakamaṅgalyaniṁ manusuk· śīma ḍaṅ upāddhyāya I bkal· Arthahetoḥ māravijaya, InaṁsəAn· pasak-pasak· mā 8 piṁhai maṁhaR̥p babak· I bavaṁ saṁ toloboṁ, piṁhai maṁhaR̥p babak· I paḍaṁ saṁ kuṭa, vinaiḥ pasak-pasak· mas· su 1 mā 4 vḍihan tapis· hlai 1 sovaṁ, piṁhai lampuran· puṇḍuḥ I vaharu, tāl ḍuA, mabuvur· baruṇa, śikha, Usī, tarikha, lepe, loka, vinaiḥ pasak-pasak· mas· su 2 mā 8 kinabaihanya, vḍihan· ragi hlai 1 sovaṁ-sovaṁ, piṁhai puṇḍuḥ I siguṇuṁ manuruṁ, kagsaṅan·, maṅuṇḍuḥ, gaṇḍut·, mārgga, kuṇḍū vinaiḥ pasak-pasak· mas· su 2 mā 8 kinabaihanya, vḍihan· ragi hlai 1 sovaṁ, piṁhai puṇḍuḥ I malaṅgat·, ḍa puṅku boceṁ, Utaṁ, bajra, manujendra, sātha, tabəḥ, surāni, dhaneṣṭi, bañjir·, jaya, vinaiḥ pasak-pasak· mas· su 2 mā 8 kinabaihanya, vḍihan· ragi hlai 1 sovaṁ, parujar piṁhai vinaiḥ pasak-pasak· mā 4 vḍihan· ragi hlai 1 vahuta maṁhaR̥p babak· I bavaṁ mapapan·, cakuṭa, kasugihan·, burīn·, maṇḍamu, vinaiḥ pasak-pasak· mas· su 1 mā 4 kinabaihanya vḍihan· ragi hlai 1 sovaṁ, vahuta lampuran· vagal·, cetra, lumpat·, bodhi, ginu, ślut·, nakā, sūṅan·, samayī, baracaḥ, gunuṁ, pindi, purul·, huraṁ, vinaiḥ pasak-pasak· mas· su 2 kinabaihanya vḍihan· ragi hlai 1 sovaṁ-sovaṁ, vahuta I paḍaṁ pagəruyuṁ geṣṭa, labdha, cetrī, satū, horambat·, sumukha, kaṅaḥ, gamaka, śikhara, jalutū, lpas·, tuṅga, maṅuir·, lajur·, koṭor·, vinaiḥ pasak-pasak· mas· su 6 mā 8 kinabaihanya vḍihan· kāruka hlai 1 sovaṁ-sovaṁ, vahuta maṁhaR̥p babak· I vsi-vsi baya, gugagas·, bhuvi, vinaiḥ pasak-pasak· mas· su 6 mā 8 kinabaihannya vḍihan kāruka hlai 1 sovaṁ-sovaṁ, rāma tpi siriṁ milu pinakasākṣīrikāṁ susukan· śīma I vurarai vinkas· saṁ părtha ramani sotan·, tuha kalaṁ si ḍivut·, I mājha vinkas· si suraḥ ramani handaruAn·, tuha kalaṁ si pkan·, ramani gəgəAn·, I cuguĪ vinkas si garaḥ ramani bindyaṁ, tuha kalaṁ si sandu ramani pañji, I tirim· vinkas si sugəṁ ramani susī, tuha kalaṁ papəṁ bapani rod·, I lmaḥ tulis· si suradeva ramani balai, si sulya, I marsmu vinkas si racuk· ramani baṅhək·, tuha kalaṁ si vavul· ramani pasan·, Iy aṅgit· vinkas si pātra ramani magum·, tuha kalaṁ si giḍuḥ ramani baman·, I mabuvur· vinkas si sukət· ramani Agra, tuha kalaṁ si kali, I muṅga vinkas· si khadi ramani maṅraḥ, tuha kalaṁ si piṅul· ramani cama, I ḍaḍaṁ vinkas si catu ra- mani buhak·, tuha kalaṁ si Uḍik· ramani burat·, I paḍaṁ vinkas si kubul· bapani ruma·, tuha kalaṁ si ḍaṅaḥ bapani padma, I rambai rāma kabayan· sāmbaśāi vinkas si bañjar bapani lañcaṁ, si kaṇḍi bapani Aṇḍur·, tuha kalaṁ si raddiṁ, I tuvuṁ vinkas si luka bapani yukti, Iṁ jayamukha vinkas si taḍaḥ bapani liran·, rambai, tuha kalaṁ vuravan· bapani panahilan·, si duṅut bapani ñcaḥ, I panammuAn· vinkas si lka bapani kurantil·, I hantaña vinkas si vinaiḥ pasak-pasak· mas· mā 8 Iṁ savanuA-savanuA vḍihan· ragi hlai 1 sovaṁ-sovaṁ, I masahar· tuha kalaṁ śvaran· vinaiḥ

Proper right knanya patyanantā ya kamuṁ hyaṁ deyantat patīya tatt anoliha I vuntat·, tat tiṁhala I likuran·, taruṁ riṅ adgan· tampyal· I viraṅan·, Uvahi I tṅanan· tutuḥ tuṇḍunya, blaḥ kapālanya, sbittakan· vtaṁnya, rantan· Usunya vtuAkan· ḍalmanya, ḍuḍuk· hatinya, paṅan dagiṁnya, Inum· rāḥnya təhər pəpəddakan· vkasakan· prānantika, yan parā riṅ alas· paṅananniṁ moṁ, patukniṁṅ ulā, puliraknaniṁ devamanyu, yan parā riṁ tgal· Alappaniṁ glap· sampalanniṁ rākṣasa paṅananniṁ vuIl si pamuṅuAn·, Araḥ ta kita kamuṁ hyaṁ kuśika gargga metrī kuruṣya pātāñjala, suvuk· lor suvuk kidul kuluAn· vetān·, buAṅakan· riṅ ākāśa, salambittakan· Iṁ hyaṁ kabaiḥ tibākan· riṁ mahāsamudra, klammakan· riṁ ḍavuhan· Alapan· saṁ hyaṁ jalamm er·, dudutanniṁ tuviran·, saṁhapanniṁ vuhaya, ṅkānan matya Ikanaṁṅ vaṁ Anyāya lumbur· Ikeṁ lmaḥ savaḥ śīma tarukān· I masahar·

Proper left I tlas saṁ makudur· maṅuyut· masalin· sira kabaiḥ kapva maluṁguḥ Iṁ tkan· pasak·, tumūt krama saṁ hana riṁ kon· patiḥ vahuta rāma kabayan·, muAṁ rāma tpi siriṁ matuha manuAm·, laki-laki vadvan· tan hana kāntun· Ilu manaḍaḥ riṁ paglaran· kinuran·-kuran· InaṁsəAn· skul· dāndānan·, hinirusan kla-kla Ambill-ambil·, kasyan·, lit·-lit·, tlu sānak·, saṅa-saṅān·, rumba-rumbaḥ kuluban·, tetis·, tumpuk-tumpuk·, ḍeṁ hañaṁ, ḍeṁ hasin·, kakap·, huraṁ, biluṁluṁ, kavan·, rumahan·, hala-hala, hantiga Inariṁ, suṇṭa, Atak·, pəhan· tahulan· ginaṅanan·, haryyas· piṇḍa gaṅan· Iṁ saron· 10 len· saṅkā riṁ Ivak·, knas· prakāra, Anaḍaḥ sira kabaiḥ yuathāsukha, maṅinum· siddhu, ciñca, tuAk·, piṁtiga sovaṁ, vinuvuhan· tambul· Inañjapan·, kuravu, kurima, Asam·, dva-dval·, kapva madulur malariḥ Umaṁsə: taṁ jnu skar·, Ana_bəḥ ta saṁ matuvuṁ, maṁḍiri ta sira kabaiḥ patiḥ pramukha, kapva manambaḥ humarap· sakahanān· śrī mahārāja // Ø //

samgat· momah-umaḥ kāliḥ Our restoration is based on the same pair of officials being found in Linggasuntan A3–4, 28–29; Gulung-Gulung B2–3; Sarangan A4; Jeru-Jeru A21–22; Waharu IV 1v4; Vajrapani sculpture (853 Śaka) 5 and Kampak A11. In some of those inscriptions, rakryān is used instead of samgat. vatək· paḍaṁ Ataganni vahuta We could consider supplying mapapan· in the gap with reference to the following three passages, namely Cunggrang I A6 vatak· basi Ataganni vahuta vuṅkal·; Cunggrang II 1r4 vatək· bavaṁ Ataganiṁ vahuta vuṅkal·, gavai ku 2, Aṅgahan·, mā su 15 and Sarangan A5–6 vatək bavaṁ, Atagan iṁ vahuta I mapapān deniṁ miśra paramiśra. But since the name of vatək is different, we are still unsure. vlin· Cf. A7. Arpaṇākna I bhaṭāra Cf. Linggasuntan A5–6 sīmān susukan arpanākna I bhaṭara and Anjuk Ladang A5 simān arpaṇākna I bhaṭāra I saṁ hyaṁ prāsāda kabhaktyan i dharmma samgat añjuk laḍaṁ. masamūha, muAṁ Ikanaṁ Cf. Taji (6r8) nāhan· parṇnaḥ taṇḍa rakarayān· Iṁ buravan· masamūha, muAṁ Ikanaṁ rāma I taji. su 5 ralikai It is difficult to guess precisely which word stood at the beginning of line 10. Alas the parallel passage in Paradah II A14 (matūttakan vuvusnya sapasuk banuA tumarima Ikanaṁ mas kā 2 ….. savaḥ I paraḍaḥ tlas suddha-parisuddha) does not help, because it too is affected by a lacuna right after the quantity of gold is stated. Another parallel, in Watukura I 3r2 (tumarima Ikanāṁ mās· panīma saṅke haji), shows that a word meaning ‘from’ is expected. Hence, we could supply [ri], [sakeṁ] or [saṅke] in our edition. tavaṇḍara The toponym tavaṇḍara also figures in Turun Hyang A Cd4 s· kabayān· glar· vineḥ vḍihan· siki pasək· ku 2 I tavaṇḍara kabayān· mot· vineḥ. samgat· lambali Cf. Sarangan C26 samgat lambaṁ samgat lampuran pu goga. The readings lambaṁ and goga are probably in need of correction in light of the Masahar parallel. Cf. also Paradah I 1Bcd9 samgat· raṅga pu səsək·, lamba pūdā InaṁsəAn· pasak-pasak· su 1 mā 4 vḍihan· cadar· yu 1 sovaṁ-sovaṁ, where lamba is abbreviated for samgat lamba. See also our note on B5 below. Air haji, malandaṁ, L̥ca, lalibballab· Our restitutions are based on parallels in Linggasuntan A10, Gulung-Gulung A17, Sarangan A8, Poh Rinting A10–11, Jeru-Jeru A7, Demak A23, Paradah I 1A15–16, Hering B11–12, Anjuk Ladang A17, Alasantan 1.10, Paradah II A21, Muncang A18. turun-turun· Our reconstruction is based on the traces of akṣara at the end of line 27 and the same sequence observed in Gulung–Gulung A21, Turyan A14 and Jeru–Jeru A11. manuṁkuli pŭdā The akṣaras li and pu are almost entirely lost, but the reading pūdā seems to be expected in this context while what remains visible of the suku resembles u more than ū. Cf. Paradah I, first stone, Bcd9–10 samgat· raṅga pu səsək·, lamba pūdā InaṁsəAn· [...] sovaṁ-sovaṁ, vadihati sa(ṁ) dinakara, Akudur· pu balavan·; Alasantan 2r9 samgat· kanuruhan· pūdā [...] tiruAn· ḍapunta taritip· [...] vadihati pu dinakara [...] Akudur· pu tuna(ṁ). The term manuṅkuli is not found elsewhere in the Sindok corpus. nidhi The same figure is also observed in Alasantan 2.14 and Sobhamerta 5r6. maḍaṇḍar· Restored after Linggasuntan A38, Jeru-Jeru A22 and B2, and Turyan A23–24. baracaḥ Restored after Alasantan (3.7–8): vahuta I mapapan· bandhu ramani rakā, buR̥ṁ, kuñjar·, paradhīpa, baliba, śrayisinta, tahimbək·, parujar· jaluk·, sūṅan·, kulumā, baracaḥ, maṁḍampak·, vinkas· surupī, dhara, su 7 kinabaihanya vḍihan· hlai 1 sovaṁ-sovaṁ. burat· Another interpretation would be rbut·, but the one we adopt is more plausible because we would have expected a layar on top of b in that case. The space left open in the next line shows that this sublinear addition of bu was made before the next line was engraved. tuṇḍunya This reading, instead of tuṇḍanya, is rare in the Sindok corpus, being found only in Alasantan (4r5). See also Mantyasih III (2r12) and Sangguran (B32). manambaḥ humarap· sakahanān· śrī mahārāja restored after Linggasuntan c31–33.

Hail! Elapsed Śaka year 852, additional month of Aśuji, twelfth tithi, waxing fortnight, Tuṅlai, Umanis, Thursday, lunar mansion Uttarabhadravāda, the deity Ahirbudhna.

That was when the decree of the Great King, the Lord of Hino, called pu Siṇḍok Śrī Īśānavikrama Dharmmottuṅgadeva came down to both of the resident momah-umah officials: the one of maḍaṇḍar called pu Padma and the one of aṅgəhan called pu Kuṇḍala.

It gave an order with regard to the paddy-field land used as settlement at Masahar, district of Paḍaṅ, circumscription atagan of the vahuta — its measurement 3 tampah, purchased for 3 kāṭi and 5 suvarṇa of gold by the Lord of Hañaṅan Lampuran called pu Vavu and his wife called dyah Parhyaṅan: that it be made into a sīma and demarcated that it be presented to the deity in the holy devotional temple in their paṅurumbigyan at Masahar that it served to become a sīma domain of the Deity for maintenance of anything that is in disrepair in the paṅurumbigyan that it be inherited by the children, grandchildren, great-grandchildren, descendants of great-great-great-grandchildren — in short, by all descendants in continuous succession of the Lord of Hañaṅan pu Vavu and his wife dyah Parhyaṅan who shall be the heiress dāyādyaThis seems to be from Skt. dāyāda ‘heir’ and more specifically from the feminine form dāyādī. It looks like dāyădya is an irrealis form derived from the latter and hence has to mean ‘heiress’. to the paṅurumbigyan paddy-field land at Masahar.

Such was the intention of the Great King regarding the paddy-fields used as settlement purchased by the Lord and Lady raka of Hañaṅan, husband and wife,The expression of laki-bi (also in A9 just below), though recorded in , is not found elsewhere in epigraphic texts as far as we know. from the headmen at Masahar all together. And the headmen at Masahar, senior and junior, were the vinəkas called si Nane, father of Sinta; the senior vinəkas called si Vidu, father of Balun; the gusti called si Sutyaṅ, father of Maṇik; the village foreman called si ; the herald called si Tuṇḍuṅ; the junior vinəkas called si Tyanta; the avatəs called si Kusut; the irrigation overseer called si Kambar. According to what was said by all inhabitants of the village, they received 3 kāṭi and 5 suvarṇa of gold from (?) the Lord and Lady of Hañaṅan, husband and wife, for the paddy-field land used as settlement at Masahar.

After the purchase was fully validated, the headmen at Masahar ceased to use as settlement the paddy-fields of the Deity in the holy devotional temple in the paṅurumbigyan at Masahar, which actually prasiddha had the paddy-field settlement as sīma, not to be disturbed up to the future’s future. The Lady Royal Wife of the Lord of Śrī Maṅgala at Tavaṇḍara would offer them gifts: the arrangement/honorarium ? pasaṅ for them was 1 kupaṅ of gold, all grain-crops and all different kinds of fruits,The similar expression sarbvaphalaphali is found in the Barahasrama charter (1v11) while sarv(v)aphala is found in two Airlangga inscriptions, namely Kusambyan (B31–32) and Sima Anglayang (17r4) as well as in a charter from the Kadiri period, namely Padlegan I (18). produced every month of Aśuji without delay byākṣepa.This word, not recorded in , is found also in Muncang (A46). It is from Sanskrit vyākṣepa. The Lord and Lady of Hañaṅan were ordered to hand over the gold to the headmen at Masahar, namely saṅ Ḍimal, Inak-Ambak, Vantū and Tatha. Witnesses thereof: the Lords of Tajuṅ called dyah Kavī, dyah Boḍoh, dyah Mana and dyah Hujuṅ; the Lord of Ləmah Tulis called dyah Paṅhuvuṅan; the Lord of Mājha called dyah Varyaṅ. Then they demarcated the paddy-field land used as settlement at Masahar, which ceased to belong to the district of Paḍaṅ.

The ones who attended humarəpThis meaning is not clearly included in under humarəp. the sīma demarcation: the official of Lamba, the Lampuran called pu Bhoga; the ones of Muḍuhan called saṅ Pilih Mas and saṅ Varabas; the supervisor of servants called saṅ Vaḍa the calligrapher ‘of known virtue’ guṇa-kantan? at Aṅgəhan, the kakaran called pu Munda;This figure also appears in Alasantan 3r2 (kakaran· pu munda vḍihan· hlai 1), the meaning of the term kakaran being unknown. the overseer of junior troops called pu Tiñjo. Present as witnesses were the Lord of Vulat Patih called dyah Ḍohol,This figure also appears in Alasantan 2r18 and 4r16. The name Vulat Patih is a synonym of Tiṅhal Piṅhai which figures as a vatək in the Cane charter. the official of Mataṅan and dyah Rayu. They all were given 1 sheet of vəḍihan cloth per person. the puppeteer called si Tamblaṅ; the jester, called si Harama-pramukha; the agandur called si Cleṅ and the ḍiṇḍi called si Vahas;Some other inscriptions (Gulung-Gulung f7, f10–12; Jeru-Jeru d18, d21–22) figure performers with names ending in -pramukha. We suspect the terms agandur and ḍiṇḍi, not found in any other sources known to us, designate roles analogous to avayaṅ and abañol. the tuvuṅ players called si Labhaṇa and si Baṅavan; the head of the servants of Jayamukha; all of them were given 1 sheet of vəḍihan cloth each. The nayaka of the village of Masahar called saṅ Vigata was given 4 māṣa and 2 pair of vəḍihan kāruka. The partaya of the same village called si Bhayī was given 2 māṣa and 1 sheet of vəḍihan. The overseers of gamblers (?), the Lord of Havaṅ Dhanasuntan viga (?) and si Tira, father of Papi, were given 1 sheet of vəḍihan each.

Further, if there is ‘a corpse covered with dew’ baṅkay kābunan encountered in the sīma, the fine of 4 māṣa would be credited to the headman of the inner village jro vanua.We are unsure as to the precise meaning of rāma i jro vanua. The same expression is found in Demak Cd22 while a similar expression jro thāni is attested in Sima Anglayang (968 Śaka) 5v1, 5v2, 8r4. Cf. further Leiden ms. Or. 9378 (and Or. 10088) kunaṅ parnahanira i jro tani devapuja, homa vidi, buta bali, valikarma, ya-tanyan enaka paluṅguhnira riṅ patapanira. For the sīma, a purchase was made of land in the kabalan as, or and a vluran to be a conduit for its water.The word vluran, apparently designating some kind of water works like a canal, is very rare. The only other helpful occurrences are in the Tiga Ron inscription of the time of Balitung. What is clear is that havannani is to be analyzed as havan-a-ni. See some similar expressions in the Muncang charter A47–48. That price of purchase by the Lord of Hañaṅan and the Lady Parhyaṅan was 1 suvarṇa and 4 māṣa. It was made into a sīma without delay. The paṅrāma gift to the source of the water was 2 māṣa every year. There was land in the kakalaṅan to which the water of the vluran comes down, purchased for 2 māṣa. Its outer limit was 2 ḍpa. Those from whom the Lord and Lady of Hañaṅan bought it were saṅ Jeni and saṅ Svaran.The word panumbasan is not recorded in (although it occurs in some parva texts plus in Svayambhu). We guess it means ‘person from whom one buys’ (cf. paṅajyan in the sense of ‘teacher’).

The status of the settlement sīma at Masahar would be independent, not to be entered by the three high dignitaries mānak — the Paṅkur, the Tavān, the Tirip — nor by the vadihati, the makudur, the patihs, the vahutas and all those who previously collected royal revenues, such as: the various Miśras, all types of occupational groups vulu-vulu, the paṅuraṅ, the kriṅ, the paḍam, the manimpiki, the paranakan, the limus galuh, the paṅaruhan, the taji, the vatu tajam, the sukun, the halu varak, the rakadut, the pinilai, the kataṅgaran, the tapa haji, the air haji, the malandaṅ, the ləca, the lab-əlab, the kalaṅkaṅ, the kutak, the taṅkil, the trəpan, the saluit, the master of commerce, the master of smiths, the maṅrumbai, the maṅguñjai, the master of the Nambi, the master of the Hañjaman, the master of gambling, the master of harlots, the pamaṇikan, the maṇiga, the sikəpan, the rumbān, the vilaṅ vanua, the viji kavah, the tiṅkəs, the māvī, the miśra hino, the vəli hapū, the vəli tambaṅ, the vəli pañjut, the vəli harəṅ, the paguluṅ, the pabisar, the urutan, the dampulan, the təpuṅ kavuṅ, the suṅsuṅ paṅuraṅ, the pasuk alas, the payuṅan, the sipat bilut, the paniṅ-aṅin, the pamāvaśya, the hopan, the turun-turun, the səkar tahun, the panusuh, the mahout, the eunuch, the healer, the singing actor, the sambal, the sumbul, the royal servants, at Masahar.

Only the Deity in the holy devotional temple at — such as: mayaṅ tan pavuaḥareca-blossom without betelnut valū rumambat ri natargourd vines that grow in the courtyard mamijilakan vuriniṅ kikirproducing the trace of a file mamūkattacking in fury

the limit imposed on them, they will be subjected to levies by the claimants of all royal levies sa-uddhāra haji proportionally to the excess but taxation of the excess should not be disproportional tan adhikāna.

At that time the Lord and Lady of Hañaṅan offered as token of obedience to the Great King: suvarṇa of gold, 1 pair of vəḍihan tapis.

To the Lord of Sirikan called pu Amaraindra, the Lord of Vka called pu Balyaṅ, to both of the resident officials — the one of Maḍaṇḍar, the one of Aṅgəhan — and the Tiruan called ḍa punta Taritip were offered as gift: of 1 suvarṇa and 4 māṣa of gold, 1 pair of vəḍihan tapis per person.

The Amrāti Havaṅ Vicakṣaṇa, the Maṅhuri called Paṇḍamuan, the Halaran called pu Guṇottama, and the Paṅgil Hyaṅ called pu Glo were offered as gift: 10 māṣa, 1 pair of vəḍihan cadar per person; the Susuhan called pu Səsək,The term susuhan is also observed in the Wulig charter (A3, A7). That charter concerns an order addressed to a samgat susuhan. However, the name of the samgat is not stated so it is unknown whether the susuhan here is the same person as the one addressed in the Wulig inscription. the Manuṅkuli called pu Udā, the Vadihati called saṅ Dinakara and the Makudur called pu Balavān were offered as gift: 1 suvarṇa and 5 māṣa of gold, 1 pair of vəḍihan tapis per person. The terms used in this paragraph are in part unusual, particularly susuhan and manuṅkuli, although the latter is occasionally found in Central Javanese inscriptions. See Barrett Jones 89, 102

The 2 masters of Vadihati — the Mira-Mirah called saṅ Halaṅ Pahuṅ and the Halaran called saṅ Ləbur Poh; the 2 masters of Makudur — the Vatu Valaiṅ called saṅ ra Majha and saṅ Təpusan — were given as gift: 10 māṣa, 1 pair of vəḍihan cadar each.

The Paṅuraṅ of Vadihati called saṅ ra Vuṅū, the Manuṅgū called saṅ Hovaṅka, the Manuṅgū of Makudur called saṅ ra Kəbəl and the Manuṅgū called saṅ Kulumpaṅ were given as gifts: 5 māṣa of gold, 1 pair of vəḍihan cadar per person.

The masters of the court pakaraṇān: the overseer of kanayakān for the king, the official of Gunuṅan called pu Tuntun;The same figure also occurs in Sangguran B3–4 (juru (ka)[na](ya)kān· I hino samgat· guṇuṅan· pu tun·tun·), and again in Gulung-Gulung B10, and in Jeru-Jeru A27–B1. the overseer of junior troops called saṅ ra Guyu; the overseer of kalula called pu Bali, the kaṇḍamuhi called ḍa punta Geṣṭa; the calligraphers called Nidhi and Prakāśa; the herald of Sirikan, of Hujuṅ Galuh, of Vka Viridih, of Kanuruhan called saṅ Rokat;Cf. Sangguran B4–5. the heralds of Sbaṅ called saṅ Vimala, of Sraṅan called saṅ Satyaka, of Maḍaṇḍar called saṅ Cakra, of Aṅgəhan called saṅ Vidya, of Tiruan Sumuḍan, of Mamrāti called saṅ Turuhan were given as gifts: 1 suvarṇa and 4 māṣa of gold collectively.

The calligraphers of Halu were given as gifts: 1 suvarṇa and 4 māṣa of gold collectively; both patih jurus — the vasah called saṅ Kayu Matəb, the kuci called saṅ Buka — were given as gifts: 5 māṣa of gold, 1 pair of vəḍihan cadar each; their heralds, the Piṅsor Hyaṅ and the Paskaran, were given 2 māṣa and 2 kupaṅ, 1 sheet of vəḍihan cadar each; the one departing to demarcate the land at Vadihati called saṅ Hovaṅka and the one departing to demarcate the land at Makudur called saṅ pyan were given as gifts: 8 māṣa of gold, 1 pair of vəḍihan cadar each; the royal companions departing to demarcate called saṅ ra Liṇḍiḥ and the Kahuripan were given as gifts: 8 māṣa of gold, one sheet of vəḍihan cadar each; the leader of those demarcating the sīma, the preceptor upādhyāya of Bəkal whose name, mentioned here only out of necessity arthahetoḥ is Māravijaya, was offered as gifts: 8 māṣa.

The piṅhais who made preparations for clearing of wood and underbrush at Bavaṅ called saṅ Toloboṅ and the piṅhai who made preparation for clearing at Paḍaṅ called saṅ Kuṭa were given as gifts 1 suvarṇa and 4 māṣa of gold, one sheet of vəḍihan tapis cloth each; the piṅhai lampuran, as a group puṇḍuh,The use of the word puṇḍuh found three times in this paragraph does not have any exact parallels in other Old Javanese sources that we are aware of. The closest seems to be the extremely rare use of sapuṇḍuh that we find in only two inscriptions, namely Mantyasih I (829 Śaka, 1r4 kvaiḥnikanaṁ patiḥ sapuṇḍuḥ) and Canggu (1280 Śaka, 5r5–6 salvīraniṁ nāyaka, parttaya, Apiṅhe, Akurug·, Avajuḥ, vadihadi, sapuṇḍuḥnya kabeḥ). See puṇḍuh ‘bunch, collection, group?’. at Vaharu, Tāl Ḍua, and Mabuvur,The toponym mabuvur is also observed in B28 and in two other charters, namely Pabuharan (2v5) and Canggu (5r2). namely Baruṇa, Śikha, Usī, Tarikha, Lepe and Loka, were given as gifts: 2 suvarṇa and 8 māṣa of gold collectively, one sheet of vəḍihan ragi per person; the piṅhai, as a group, at Siguṇuṅ Manuruṅ and Kagəsaṅan, namely Maṅuṇḍuh, Gaṇḍut, Mārga and Kuṇḍu, were given as gifts 2 suvarṇa and 8 māṣa of gold collectively, one sheet of vəḍihan ragi each; the piṅhai, as a group, at Malaṅgat, namely master ḍa puṅku Boceṅ, Utaṅ, Bajra, Manujendra, Sātha, Tabəh, Surāni, Dhaneṣṭi, Bañjir and Jaya, were given as gifts: 2 suvarṇa and 8 māṣa of gold collectively, one sheet of vəḍihan ragi each; the herald of the piṅhai was given as gift: 4 māṣa, one sheet of vəḍihan ragi.

The vahutas who made preparations for clearing of wood and underbrush at Bavaṅ Mapapan, namely Cakuṭa, Kasugihan, Burīn and Maṇḍamu, were given as gifts: 1 suvarṇa and 4 māṣa of gold collectively, one sheet of vəḍihan ragi cloth each; the vahuta lampuran called Vagal, Cetra, Lumpat, Bodhi, Ginu, Ślut, Nakā, Sūṅan, Samayī, Baracah, Gunuṅ, Pindi, Purul and Huraṅ, were given as gift: 1 suvarṇa of gold collectively, one sheet of vəḍihan ragi per person; the vahutas of Paḍaṅ and Pagəruyuṅ called Geṣṭa, Labdha, Cetrī, satū, Horambat, Sumukha, Kaṅah, Gamaka, Śikhara, Jalutū, Ləpas, Tuṅga, Maṅuir, Lajur and Koṭor were given as gifts: 6 suvarṇa and 8 māṣa of gold collectively, one sheet of vəḍihan kāruka per person; the vahutas who made preparations for clearing of wood and underbrush at Vsi-vsi called Baya, Gugagas and Bhuvi were given as gifts: 6 suvarṇa and 8 māṣa of gold collectively, one sheet of vəḍihan kāruka per person.

The rāmas of neighboring villages participating as witnesses at the sīma demarcation: from Vurarai, the vinəkas called saṅ Pārtha, father of Sotan; the overseer of Kalaṅs called si Ḍivut from Mājha, the vinəkas called si Surah, father of Handaruan; the overseer of Kalaṅs called si Pkan, father of Gəgəan from Cuguī, the vinəkas called si Garah, father of Bindyaṅ; the overseer of Kalaṅs called si Sandu, father of Pañji from Tiriṅ, the vinəkas called si Sugəṅ, father of Susī; the overseer of Kalaṅs called Papəṅ, father of Rod from Ləmah Tulis, si Suradeva, father of Balai, and? si Sulya from Marsmu, the vinəkas called si Racuk, father of Baṅhək; the overseer of Kalaṅs called si Vavul, father of Pasan from Aṅgit, the vinəkas called si Pātra, father of Magum; the overseer of Kalaṅs called si Giḍuh, father of Baman from Mabuvur, the vinəkas called si Sukət, father of Agra; the overseer of Kalaṅs called si Kali from Muṅga, the vinəkas called si Khadi, father of Maṅrah; the overseer of Kalaṅs called si Piṅul, father of Cama from Ḍaḍaṁ, the vinəkas called si Catu, father of Buhak; the overseer of Kalaṅs called si Uḍik, father of Burat from Paḍaṅ, the vinəkas called si Kubul, father of Ruma; the overseer of Kalaṅs called si Ḍaṅah, father of Padma from Rambai, the senior kabayan called Sāmbaśāi, the vinəkas called si Bañjar, father of Lañcaṅ and si Kaṇḍi, father of Aṇḍur; the overseer of Kalaṅs called si Raddiṅ from Tuvuṅ, the vinəkas called si Luka, father of Yukti from Jayamukha, the vinəkas called si Taḍah, father of , Rambai, the overseer of Kalaṅs called Vuravan, father of Panahilan and si Duṅut father of ñcah from Panammuan, the vinəkas called si lka, father of Kurantil from Hantaña, the vinəkas called si They were given as gifts: 8 māṣa of gold per village, one sheet of vəḍihan ragi per person. From Masahar, the overseer of Kalaṅs called si Śvaran was given

Therefore, let him suffer the consequences! You, o gods, should kill him! Your approach when you kill him should be without looking back, not looking to the side, clash with the opponent, slap his left side, attack anew his right side, cut down his snout, split his skull, rip open his belly, stretch out his intestines, draw out his entrails, tear out his liver, eat his flesh, drink his blood, without delay finish off, bring to an end his life. If he goes to the forest, may he be eaten up by the tiger, bitten by the snake, whirled round and round by divine wrath! If he goes to the field, may he be caught by thunderclap, may his head be torn off by demons, may he be eaten by the Pamuṅvan giants!

Please you gods Kuśika, Garga, Metrī, Kuruṣya and Pātañjala, guardian of the North, guardian of the South, West, East, throw him in the air, tear him asunder (?) among all gods, throw him into the great ocean, drown him at the dam! May he be caught by deities in the water! May he be pulled by sea-monsters! May he be snatched by the crocodile! May it be there that he dies, the lawless man who dissolves the paddy-field land sīma settlement as Masahar!

After the makudur had pronounced the invocation, they all changed clothes. They all sat in the təkan pasək or: ‘for the coming of the gifts’?, following the order of those who are present in the capacity of patih, vahuta, headman of kabayān as well as headman of neighboring villages, seniors, juniors, men, women. No one was left behind in taking part in feasting manaḍah on the assembly ground pagəlaran: being regaled, being offered dressed-up rice ? skul dāndānan, being ladled hinirusan: cooked foods kəla-kəla, snacks ambil-ambil, kasyan, lit-lit, tlu sānak, roasted food saṅa-saṅān, rumba-rumbah, kuluban, tetis, tumpuk-tumpuk, unsalted dried meat ḍeṁ hañaṅ, salted dried meat ḍeṁ hasin, kakap fish, shrimps huraṅ, biluṅluṅ fish, kavan fish, rumahan fish, hala-hala, eggs being relaxed with liquor suṇḍa, beans atak, milk, tahulan fishbones?See occurrences in Paradah I and Paradah II. Cf. van Naerssen 60of the Watukura A inscription. Cf. Matusyama. eaten with banana core haryas as vegetables The total of vegetables gaṅan per banana leaf was ten, apart from the varieties of fish and small game kənas. They all feasted to heart’s content yathāsukha, drinking sīdhu, ciñca, tuak three times per person. They were fortified with side dishes tambul and given condiments kuravu, dates ? kurima, tamarind asam and dodol as desert ? inañjapan. Side by side, they took drinks malarih, while offering unguents and flowers ? jənu səkar. The tuvuṅ player played. They all stood up, starting with the counselors patih. They all paid their respects facing wherever the Great King found himself.

A provisional decipherment by Ismail Lutfi dan Andi Muhammad Said was published on wikipeda in 2022. The present edition was made independently based on photographs.