Front Avighnam astu śivam astu sarvva-jagataḥ para-hita-niratāḥ bhavantu bhūta-gaṇāḥ doṣāḥ prayāntu nāśaṁ* sarvvatra sukhī bhavatu lokaḥ Avighnam astu

svasti śaka-varṣātīta 837 Asuji-māsa, tithi dvitīya śukla-pakṣa, ma, po, bu, vāra Ăgniya-deśa, citrā-nakṣatra, vedhr̥ti-yoga, tvaṣṭā-devatā,

Irikā divaśani Anugraha śrī mahārāja śrī dakṣottama-bāhubajra-pratipakṣa-kṣaya, I rakai kanuruhan· dyaḥ mumpuṁ sumusuk· Ikanaṁ vanva I limus· vatək kanuruhan· gavai mā 1 mvaṁ Anaknya I tampuran· paṅguhan· tapak· su 18 mā 8 , Iṁ satahun·-satahun·, sīmāniṁ dharmma rakryān· prāsāda kabikvan· I sugiḥ manek·, paknānya pacaruA I bhaṭāra pratidina, mvaṁ taḍaha saṁ karmmanya, sakvaiḥnira Umyāpāra kapūjān· bhaṭāra, maṅasəAkan· rakryān· I sugiḥ manek· mvaṁ Ikaṁ I limus·, tan· katamāna de saṁ mānamānak katrīṇi, paṅkur·, tavān·, tirip·, tiruAn·, maṁhuri, mvaṁ sovāra saṁ maṅilala drabya haji, kriṁ, paṅuraṁ, paḍam apvī, manimpiki, halu varak·, pamaṇikan·, maṇiga, lva, malandaṁ, pakalaṅkaṁ, tapa haji, Er haji, maṁrumve juru guśali, juru dagaṁ, juru nambi, juru huñjamān·, juru kutak·, juru jalir·‚ juru juḍi‚ Uṇḍahagi, limus galuḥ, paṅaruhan·, vatu tajaṁ*, taji, paṇḍai, mapayuṅan·, kḍi, valyan·, paranakan·, vidu maṅiduṁ, juru paḍahi, sinaguha, taṅkil·, salvit·, varahan·, sambal·, sumbul·, vatak· ri jro, siṅgaḥ pamr̥ṣi, hulun· haji, mahaliman·, L̥bə-L̥b·, Ityaivamādi saprakāraniṁ maṅilala dr̥bya haji, miśra parāmiśra kabaiḥ tan· tamā Irikaiṁ kabikvan· I sugiḥ manek· mvaṁ Ikaṁ I limus·, samaṅkana sukhaduḥkhanya, mayaṁ tan· tka riṁ vvaḥ, ḍaṇḍa-kuḍaṇḍa, bhaṇḍihalādi, salvir·niṁ vipati, mati katibā, māti kalbu, Inalapni glap·, valū rumambatt iṁ natar·, raḥ kasavur·, vaṅkai kābunan·, Ityaivamādi, tumama I bhaṭāra Ataḥ Ikana kabaiḥ, samaṅkana Ikanaṁ masambyavahāra hana Irikiṁ kuśala rakryān· hiṁhiṅana kvaihanya, paṇḍai mās·, paṇḍe vsi, paṇḍai tambaga, paṇḍai gaṅsa, tluṁ Ububvan· Iṁ sasīma, macadar· tluṁ pacadaran·, maṅaraḥ tluṁ lumpaṁ, maṅulaṁ tluṁ tuhān·, kboAnya prāṇa 20 Iṁ satuhān· sapi prāṇa 40, vḍus· prāṇa 80, Aṇḍaḥ savantayan·, maguluṅan· tluṁ pasaṁ, Ikanaṁ samaṅkana tan· knā I parammasan·, yāpvan· dval· pinikul kady aṅgāniṁ mabasana, masayaṁ, makacapuri, kapas·, vuṅkuḍu, tambaga, gaṅsa, timaḥ, vsi, vras·, paḍat·, lṅa, gula, bsar·, lavai, kasumba, saprakāraniṁ dval pinikul· kalima bantal· Iṁ satuhān·, pikul-pikulananya tluṁ tuhān· Iṁ sasīma, Ikanaṁ samaṅkana tan· knā de saṁ maṅilala drabya haji, saparānanya sadeśanya, ndān· makmitana ya tulis· maṅkai lviranya, yāpvan· lviḥ kvaiḥnya saṁkā Irīkā paṁhīṁhīṁ Iriya knāna Ikanaṁ sakalviḥnya de saṁ maṅilala sodhāra haji tan· Adhikāna, kunaṁ Ikanaṁ mañambul·, maṅapus·, mañavriṁ, mapahaṅan·, maṁlākha, maṅubar·, manahab manuk·, mamisaṇḍuṁ, maṅanam·, manarub·, manūlaṁ vuṅkudu, maṁdyun·, maṁluruṁ, maṁhapū Ityaivamādi, kapva ya tribhāgān·, sadūmān· Umarā I bhaṭāra, sadūmān· I saṁ makmitan· dharmma, sadūmān· I saṁ maṅilala drabya haji, maṅkana Ikanaṁ Ăjñă haji paṁhīṁ Irikanaṁ masambyavahāra hana ṅkāna, Irikanaṁ gritanya, maṅasəAkan· rakryān· pagə-pagəḥ I mahārāja śrī dakṣottama-bāhubajra-pratipakṣakṣaya mā su 1 mā vḍihan· ragi yu 1 I rakryān· bini haji parameśvarī mā su 1 mā 4 ken· vlaḥ 1 I rakryān· momah-umaḥ gurum baṅi pūttara mas· mā 10 vḍihan· ragi yu 1, rake hujuṁ dyaḥ mriḥ mas· mā 10 vḍihan· ragi yu 1, rake tagaran· dyaḥ bagal· mas· mā 10 vḍihan· ragi yu 1, saṁ juru makabaihan· I kanuruhan· juru kanăyakān· riṁ maṁraṁkpi saṁ ra gagar·, juru lampuran· rakai siñjalan· Ataṇḍa pu Aḍo, juru vadvā rare saṁ brat·, juruniṁ kalula saṁ ra baṇir·, juru maṁrakət· kāliḥ saṁ tavi, saṁ labdha, Amasaṅakan· saṁ ra vava, kapva vinaiḥ pasək·-pasək· mas· mā 2 vḍihan· ragi hlai 1 sovaṁ-sovaṁ, saṁ mapatiḥ Iṁ pakaraṇān· makabaihan·, patiḥ pamgat· saṁ haju, maṁhambən· saṁ hiraṇya, patiḥ kavaṅyan·, saṁ pārtha, pinakāsthavira I pakaraṇān· saṁ parujar· vuṅkal kiluṁ, juru banva saṁ kya, saṁ saṅgamaṁ, gusti saṁ rumput·, maṇiga saṁ loka, panulisan· saṁ prakăsita, Apkan· saṁ kbak·, juru bvatoḥ saṁ candra kapva vinaiḥ mā 1 vḍihan· hlai 1 sovaṁ-sovaṁ, vahuta panbahan· si vujil·, vuṅkal· raya si kucup· pakambaṅan· si laka, parujar patiḥ si lampuran·, si n·, si r maṁhambən· saṁ guruvrati, parujar kavaṅyan· si rundhā, parujar patiḥ si , kapva vinaiḥ mā 1 vḍihan· hlai 1 sovaṁ, patiḥ I hujuṁ saṁ jarā, maṁhambən· saṁ balusyak· patiḥ mānak· saṁ g/ta kapva vinaiḥ pasək· mā 1 vḍihan· hlai 1 sovaṁ, patiḥ I vaharu maṁharap babak· ḍa pu bahija, maṁhambən· saṁ bharata, patiḥ mānak· saṁ havaṁ, kapva vinaiḥ pasək· mā 1 vḍihan· hlai 1 sovaṁ, rāma tpi siriṁ I kalaṁliṅun· ḍa pu hyaṁ tambir·, I bu@reason="descender"kalaṅan· saṁ dili, saṁ gnuk·, I vuraṇḍuṅan· saṁ vintaṁ, I tampuran· saṁ paman·, vinaiḥ mā 1 vḍihan· hlai 1 sovaṁ, rāma I limus· vinkas· saṁ hitam·, rāma maratā si talaṇḍaṁ, kalaṁ pañjuruAn· I limus· saṁ bandi, kulapati I limus· saṁ balan· vinaiḥ mā 1 vḍihan· hlai 1 sovaṁ-sovaṁ, nāhan· kvaiḥnira tlas· saṁsipta vinaiḥ pagə-pagəḥ mvaṁ vḍihan· mvaṁ vinaiḥ manaḍaha I think this means @reason="descender" space for the pasangan ja above it. and perhaps the suku! kamvaṁ mvaṁ parabantən· saha dhūpadīpākṣatādi, pinratiṣṭa ta saṁ hyaṁ təAs· tlas· kr̥tasaṁskāra Inuyut· rumuhun· śakta sira tanamman· cihnānyan· mapatiḥ kasīmānikaiṁ I limus· mvaṁ I tampuran· sīmā punpunana bhaṭāra Iṁ prāsāda I sugiḥ manaik· kuśala rakryān· kanuruhan· dyaḥ mumpuṁ, tinuṅgal ta Ikanaṁ savaḥ Iṁ tampuran· Ikaṁ samaparṇnaha I saṁ karmmanya, pratyaika savaḥ kācāryyan· tapak· mā 12 kapaṅajyanan tapak· mā 4 kadevakarmmān tapak· mā 4, kakulapatyan tapak· su 1 Anapu I tapak· mā 6 Anapu Iṁ pañcuran tapak· mā 8 ku 1/9 kavarigān tapak· mā 4 Atamān tapak· mā 2 kasusurajyan tapa <choice><unclear>…</unclear><unclear>…</unclear></choice>k· mā 7 variganya tapak· mā 2 ku 2 mahāpiṇḍa tapak· su 3 mā 14 Ikanaṁ maparṇnaḥ I saṁ karmmanya, śeṣa tapak· su 3 mā 1/4 ya tika maparṇnaha devasva, cārva I bhaṭāra pratidina, mvaṁ Āyabyaya sakaparipūrṇnākna bhaṭāra tambak· <choice><unclear>…</unclear><unclear>…</unclear></choice> Umaḥ duruṁ parubuṅan· pasajyan· prakāra, kunaṁ Asiṁ Umulah-ulaḥ Ikaiṁ sīma I limus· mvaṁ I tampuran· ṅuniveḥ I sugiḥ manaik·, I dlāhaniṁ dlāha jaḥ tasmāt· kabvat·-karmmāknanya, śĭrṇna bhasmībhāvā ya, salvirniṁ sarvvopadrava tmunya, riṁ Ihātra parātra, Īndaḥ ta kita bhaṭāra I śrī baprakeśvara brahmā viṣṇu mahādeva ravi śaśī kṣiti jala pavana hutāśana, yajamānākāśa kālamr̥tyu gaṇa bhūta sandhyādvaya Ahorātri yama baruṇa kuvaira bāsava yakṣa rākṣasa piśāca rāma devatā, pretāsura garuḍa kinnara gandharvva vidyādhara devaputra nandīśvara mahākāla nāgarāja vināyaka lor kidul· kulvan· vetan·, dik-vidik· I sor· I ruhur, sakvaiḥ ta devata prasiddha maṁrakṣa kaḍatvan· śrī mahārāja Iṁ bhūmi matarām· Umasuk· I śarīraniṅ vaṁ kabaiḥ tan· kavnaṁ tinahənan·, yan· hana vvaṁ Anyāya Umulah-ulaha Ikaiṁ sīma I sugiḥ manaik· I limus· I tampuran·, ṅunivaiḥ An· lbura ya, patyanantā ya kamuṁ hyaṁ deyan tat patīya, taruṁ riṅ adəgan· tampyala I viriṅan· Uvahi I təṅənan· kaḍavuḥ təhər· tutuḥ tuṇḍunya paṅan· dagiṁnya, ḍuḍuk· hatinya sibittakan· vtaṁnya duḍulakan· pahuṁnya, vətvākan· ḍalamanya patukanniṁ Ulā biṣa paṅananniṁ moṁ puliraknaniṁ devamanyuḥ yan· para riṁ tgal· Alapanniṁ glap· tan pahudan· sumpalanniṁ rākṣasa, sisihanniṁ vvil· si pamuṅvan· kuśika gargga metri kuruṣya pātañjala suvuk· lor· kidul· kulvan· vetan· I sor· I ruhur· salambitakən· I hyaṁ kabaiḥ tibākan· Iṁ sāmudra kalammakan· riṁ ḍavuhan· Alapan· saṁ hyaṁ dalam· Air dudutanniṁ tuviran· səṁhapanniṁ vuhaya, ya ta matyana Ikaṁ vaṁ Anyāya Upadravā ya Iṁ devata tatan· tmuAṁ sāma bhraṣṭā liputanniṁ phīṁra muliha Iṁka narakā tibā riṁ mahārorava, klān de saṁ yamabala, palun de saṁ kiṅkarā piṁpitu Atayan· bimbān· pāpa Ata ya saṁsāra sajĭvakāla, salvir· niṁ duḥkha paṅguhanya sarūpaniṁ lara hidəpan· nya sakelikniṁ janma dadyananya, mavūka tan· təmuA sāma‚ vkassa kan· havu kerir· maṅkana tmahananikaṅ vaṁ Anyāya Umulah-ulaḥ Ikaiṁ sīma ṅunivaiḥ An· lbura ya || || Oṁ namaḥ śivāya ||

para-hita-niratāḥparahita iratāḥparahitanira tāḥ bhavantu (2) bhūta-bhavantu, (2) bhūta-No punctuation sign is expected after bhavantu and indeed none is engraved. nāśaṁ*nāśa (Ă)gniya-(A)gneya-The form agniya occurs in Poh Dulur 1v5. tvaṣṭātvaṣtā dyaḥ mumpuṁmumpuṁ paṅguhan· maṅguhan tapak· su 18 mā /8\tapak· su 10 mā The 8 quantifying mā is found in an unexpected position, inserted below and a bit to the left of mā. , Iṁ satahun·-satahun·I satahun·-satahun[1] Iṁ satahun·-satahun· sīmāniṁsīmāni Br pacaru I bhaṭārapa(ma) {1 akṣ. illegible} I bhaṭārapa {3 akṣ. illegible} I bhaṭāraCf. Landa 1r4 paknānya pabiśuvā muAṁ pacaru A⟨ṁ⟩kan parvvaṇĭ I bhaṭāra pratidina, mvaṁ taḍahaI bhaṭāra pratidina mvaṁ taḍahaI bhaṭāra pratidina kopāpagusanya mvaṁ taḍaha Na. taḍahatuḍaha saṁ (ka)r(m)manyasaṅka sdaṅnyaSee further occurrences of saṅ karma in this inscription and in Timbanan Wungkal (A23) mapatiḥ katag(i)ḥhakna saṁ karmmanya ka(baiḥ) maṅas(ə)A[ka](9)[n·]saṅasisa māna⟨k⟩ katrīṇiWe supply ⟨k⟩ because the word needs to be understood as mānak, as we see in the Telang I 825 Ś (2r3), Poh 827 Ś (2r1): saṁ mānak katiga, Barahasrama 837 Ś (1v5) and Paradah I 865 Ś (A19). Here we also get a good example of katrīṇi and katiga which is synonymous, meaning a trio, or three together. paṅkur·paṁkur paḍam apvīpamr̥ṣipamarṣi Er haji(, maṁru)[mve]Air hajiAirhaji, {3 akṣ. illegible}This restoration is supported by other parallels found in this corpus. Cf. Timbanan Wungkal (line 11) tapa haji, Er haji‚ maṁrumve and Tihang (1v7) tapa haji, Air haji, maṁguñjai, maṁrumvai. tajaṁ*tajəm· paṇḍaipaṇḍe sinaguhasinagiha varahan·burahanburəhunThis function appears in Tihang (1v7) and Timbanan Wungkal (A12) parāmiśraparamiśra salvir·niṁ vipatisalvirāniṁ vipati kābunan·kābunnan hiṁ(hi)ṅanahiṅana kvaihanyakvehanya paṇḍai tambaga, paṇḍai gaṅsapaṇḍe tambaga paṇḍe gaṅsa tluṁvlaṁ-vlaṁ Ububvan·vavvan· Iṁ sasīmaI sasīma kboAnya prāṇa 20kboAnya prāṇa 4 sap(i) ⟨prāṇa 40⟩, vḍus· prāṇa 80[......] vḍus· prāṇa 8[...ḥ] vḍus· prāṇa 8Our restitution is based on the fixed pattern of quantification of types of livestock in the Old Javanese epigraphic record. maguluṅan·magulaṅan· dval·dvala pinikul kady aṅgāniṁpinikulan· saṅgāniṁpinikulan· baṅga mabasanamabasaḥ masayaṁ [.......sa……] lṅa, gulalbagula bsar·b...rbār lavailabeḥThis word is attested in a list found in the Airlangga corpus. See Turun Hyang (A35) [Asayaṁ,] Aṅavari, makacapuri, maṅuñjal·, Adval· kapas· {10-11 akṣ. illegible} timaḥ, vuyuḥ, brās·, {2-3 akṣ. lost} (b) {3-4 akṣ. lost} bsār·, lave, pucaṁ, səR̥[ḥ,] {4-5 akṣ. lost} and Bimalasrama (9r1) tamara, maṅuñjal· kapas·, vuṅkuḍu, bsār·, tāmbra, gaṅśa, timaḥ, vuyaḥ, pja, gula, lave, pucaṁ, səR̥ḥ, kasumbha, sapra(kāra)niṁsaprakaraniṁ Ikana(ṁ) samaṅkana tan knā de saṁ (ma)ṅilala drabya haji{7 akṣ. illegible} tan knā de saṁ (ma)ṅilala drabya haji maṅkai lwiranyamaṅailvinanmaṅgalban yāpvan·yapvan· lviḥlvā (I)rīkā paṁhīṁhīṁIrika paṁhīṁhiṁIrikā paṁhəṁ-həṁ sodhāra hajisobara haji Adhikānaahikana maṅubar·maṅuvar· maṅa(nam)maṅamaṅgalā manūlaṁ vuṅkudumanula vuṅkudu Umarāmarā[...]marā sadūmān· I saṁ makmitan· dharmmasadūmān· saṁ makmitan· dharmma masambyavahārasambyavahāra g(r)itan(ya)⟨,⟩om[de…] mā4mā2 vlaḥblaḥ ḍ(ya)[ḥ] mriḥḍa mriḍanamriḥ I kanuruhan·Iṁ kanuruhan· saṁ juru makabaihan·saṁ juru makabehan· kanayak(ā)[n·]kanayakan·kanayakān· rakai siñjalan·ra….ri Uñjalan·ramo ri [U]ñjalan·This name is also found in Jeru-jeru B19 and Gulung-gulung B28. [juru](4)[niṁ ka]lula[.....]lulaThis restitution is based on the estimated space, about 3 akṣaras, that apparently suits with the function attested elsewhere in this corpus, viz. in Tulang Er (1v3) juruniṁ kalula saṁ nāgara, and in an inscription of Wawa’s reign, viz. Sangguran (B4) juru kalula pu vali. Amasaṅakan· (saṁ ra vava,)Amasaṅakan· ranovavaAmusuṅakan i ranovara juru maṁrakət·juru maṁrakit· pasək·-[pasək·]pasəkapasək-[......] Iṁ pakaraṇān·I pakaraṇān· makabaihan·makabehan· patiḥ pamgat·patiḥ pamvat· juru banva (sa)[ṁ] (k)yajuru vanva (1 akṣ. unread)lya vuṅkal· kiluṁbuṅkal· kiluṁCf. Kanuruhan (line 10) saṁ hadyan· vuṅkal kiluṁ. pinakāsthavīrapinakāsthavirapinakāṣthavira saṁ saṅgamaṁsaṁ saṅgama maṇigacorr. variga. This correction is based on the common order in the gift list, where variga is normally preceded by gusti: cf. Tlu Ron (19), Turyan (A35). But sometimes the list has some others function placed between gusti and variga: cf. Wanua Tengah III (2v9), where the marhyaṅ and parujar intervene. In fact, maṇiga is frequently found in this corpus, but always in a different context, namely amongst the maṅilala drabya haji. Cf. Timbanan Wungkal (10), Tihang (1v6), Barahasrama (1v5) and in this inscription (A11). Hence in this context we find it rather out of place. juru bva[toḥ saṁ] [ca]nd(ra)juru bva(ca. 4 akṣ. unread)ntaA parallel is found in Turyan (B2–3) … Apkan· saṁ kba(k)· juru bvatoḥ saṁ candra and Kanuruhan (A14): Apkan· saṁ vulakan, juru bvatoh si milaṁ. panulisan·manulisan· saṁ prakăsi(ta)saṁ prakasikaWe get the prima facie reading of prakasika as well, but some parallels shed light on the expected word: prakasita. Cf. Kanuruhan (line 12) maṁhambin· saṁ prakasita, Gulung-gulung (c5) patiḥ pamgat· saṁ prakasita, Turyan (A33) vinkas· saṁ prakasita, (A42) saṁ mapatiḥ I kanuruhan· maṁhambin· saṁ prakasita. The long vowel on the ka is expected as the correct spelling would be prākaśika. Apkan·Amkan· si vujil·si bujil pakambaṅa[n·]pakambaṅa maṁhamb(ə)n·vahumbin· [saṁ gu](ruv)rati[...]bratijuru bratiOur reading takes into account the fact that saṁ is normally found after maṁhambən/maṁhambin. The reading of the name is rather hypothetical, though the element vrati seems fairly secure and ru is also a plausible reading. parujar kavaṅyan·parujar kavaṁyan· si rundhāsi rundā paru[jar patiḥ] siparujar [.......]paru[jar patiḥ] [...] patiḥ I hujuṁ saṁ jarāpatiḥ I hujuṁ saṁ jarapatiḥ Iṁ hujuṁ saṁ jarā saṁ balusyak·saṁ balupyak·The name balusyak is also found in some East Javanese inscriptions, Sangguran (B12–13), Gulung-gulung (B21) and Jeru-jeru (B11). saṁ bharatasaṁ karatasaṁ kurataḥ kalaṁliṅun·kalaṁliṅan· I vuraṇḍuṅan·Ibu raṇḍuṅan· saṁ bandisam baṇḍi (k)ula(pa)tikulasaṁi hlai 1 sovaṁhle 1 sovaṁ kvaiḥnirakveḥnira vinaiḥ pagə-pagəḥvinaiḥ pagəḥ-pagəḥ kamvaṁ m⟨v⟩a⟨ṁ⟩ parabantən·kambaṁ maparabantin·kambaṁ maparabantən·Cf. Kubu-kubu (4r2) pinintan· kambaṅ mvaṁ (4r3) paravantan·. śa(kta) siraśa tka siraBrandes also left another alternative reading for it in the note: satkapira. Our prima facie reading shows śa(kta) sira, which actually can not yield any plausible meaning to us. Thus we tend to take it as saṅkā ri[kaṁ/kanaṁ ka]tanamman. Cf. Tattvajñāna: vvətvaknekaṅ vāyu rumuhun saṅkeṅ tutuk, Ramayana (08.142d): niyatāku mātya rumuhun sake sira. mapatiḥCorr. mapagəḥ. Cf. Kwak I: nahan· cihnanyan· sampun· mapagəḥ Ikanaṁ tgal· I kvak·, Mantyasih I (2r21): nahan· cihnanyan· mapagəḥ Ikanaṁ vanuA I mantyāsiḥ muAṁ Iṁ kuniṁ kagunturan·, Mantyasih III (2v10) nahan· cihnanyan· sampun· mapagəḥ Ikanaṁ vanuA I mantyāsiḥ muAṁ Ikanaṁ vanuA I kuniṁ kagunturan·, Rukam (2r21) nāhan· cihnanyan· sampun mapagəḥ suddha parisuddha Ikanaṁ vanuA I rukam·, Jeru-jeru (d23) cihnanyan tlas mapa(gəḥ) kasīmān nikāṁ sīma. kasīmānikaiṁkas̄imān ikaiṁ I tampuran·Iṁ tampuran· sīmā punpunanasimā punpunana Iṁ pr(ā)sādaI prāsāda I sugiḥ manaik·I sugiḥ manek· (ku)[śa]laka(....)laCf. A19: kuśala rakryān·. tinuṅga(l) tatinu(...) tatinuk(up)taThe akṣara just before ta is obscure. It looks like ga rather than la, but for this moment we cannot make more plausible reading to render a significant meaning in this context, thus we opt to read tinuṅga(l) ta. kācāryyan· tapak· mā 12kāvāryyan· tapak· mā 1 kapaṅajyanan tapak· mā 4 ... kavarigān tapak· mā (4)Brandes seems to have skipped the whole stretch of text between kapaṅajyanan and kavarigān that covers almost an entire line. Consequently, his line numbering is off by one from here onward. kapaṅajyanan tapak· mā 4 kade⟨va⟩karmmān tapak· mā 4kapaṅajyanan tapak· (.....) de karmmān tapak· mā 4.The context leads us to expect a word with a ka-...-an circumfix. Yet the reading ka-dekarmmān cannot be correct as such. In other inscriptions, we sometimes find the term devakarma, which in turn sometimes stands close to the word Anapu that also occurs here. Cf. Landa (1r7) savaha saṁ devakarmma blaḥ 1 gavayanira manamvaḥ-hyaṅa manapuA I dalam... and Watukura I A (2v1) maraha I saṅkarmannya, mamūjā, Upakalpa, devakarmma, Anapū, devadāsa. On these grounds, we assume omission of the akṣara va. kakulapatyan tapak· su 1kakulapartyan tapak· su 1.Passage omitted in Brandes. Anapu Iṁ pañcuran tapak· mā 8Arupa I pañcun tapak· mā 2.Passage omitted in Brandes. devasva⟨,⟩ cārvade basvacārvade basvacārvvaThe comma is supplied to obtain a sense from the whole sentence, whichwould involbe a series of purposes: to benefit the property of God (devasva) and to serve for daily offering (cārva) to the deity. ĀyabyayaĀsābyayaParallels of it are found in Turyan (A8): ya saṅkananiṅ āyabyaya Ikaṁ tgal kulvan and Cunggrang (A10): saṅkānani Āyabyaya ri kapūjān bhaṭāra riṅ prasāda and Tuhanyaru (IVa3–4): ya tâmijilakĕn āyabyaya niṅ sakalajanma satata bhakti. (U)maḥ duruṁ(...)maḥ nuruṁCf. Bila I (2v2) kunaṅ yanikāṅ I vīla juga atagən pisaniṅu yan tumuruna, tan palakvana pabhakta, tkapniṅ cakṣu maṅadgi, anəhər tan alapana umaḥ duruṅ, Buwahan (5v5) makādiṅ kbo sapi celeṅ vḍus tkeṅ umaḥ duruṅ, parlak savah. ĪndaḥIndaḥ pava(na){3 akṣ. illegible} yajamānākāśayajamāṇākāśa sandhyādvayasandyādvaya AhorātriAhorātrī kuvairakuvera vidyādharavindyādhara nand(ī)śvaramand(ī)śvara mahākālamakākāla sakvaiḥtasakveḥta maṁrakṣamaṁrakṣaṁ vvaṁ [A]nyāyavvaṁ nya ya ṅunivaiḥṅuniveḥ patyanantā [ya ka](muṁ hyaṁ deyan ta)t patīyapatyanantā (....) me patīyapatyāntā [...] patīyaThis restitution is based on the parallels we find in Sindok corpus. Cf. Alasantan (4r4), Muncang (d12), Kampak (C10) tampyala I virinan·tampy(....) I viriṅan·Usually we get viraṅan instead of viriṅan, but here the presence of ulu is clear and although viriṅan seems unusual, it does occur also in Turyan B26. duḍulakan· pahuṁnyaḍudulaka pahaṁnya[d]uḍulakan· pahuṁnya vətvākən· ḍalamanyavətvākən· ḍalammanyavət [.....] Ulā biṣaUlā bīṣa pulirak(na)[niṁ de](vamanyuḥ)pulirakna[....] sumpala(nniṁ) rākṣasasampalanniṁ rākṣasa si pamuṅvan· {5 akṣ. illegible}sapavuṅvan·s[..]v[..]ṅvan· [.. ..]m[..] garggagarga [du](du)tanniṁḍuḍutan niṁ tatan· tmuAṁ sāmatatan· tmuA sāmatatan· tmu Asāma [bhra]ṣṭāgraṣṭhā phī⟨⟨ṁ⟩⟩radhīra Iṁka narakāIṁkanarakāIṁ kanarakācorr. Ika narakā. The word should be understood as a noun instead of a verb, kanarakā. Ika naraka also figures in Alasantan (4r8). pāpa Ata yabapa Ataya(bā)pa Atayu sajĭvakālasaji vakālu [niṁ duḥkha paṅguhanya sa-]Neither Brandes nor Nakada read this line which is lost due to the damage on the stone. mavūkamav[...]ka tan· t(ə)muAtan· [.. .. …] vkassa[ka]nvkasakanvkarasakan

(A1–A7) May there be no hindrance!

May there be prosperity for all people! May the hosts of beings be intent upon the benefit of others! May faults come to perish! May the world be blissful in every respect!

Hail! Elapsed Śaka year 837, month of Asuji, second tithi of the waxing fortnight, Mavulu, Pon, Wednesday, the direction south-east, the lunar mansion Citrā, the conjunction Vaidhr̥ti, the deity Tvaṣṭā. That was the time of the grant of the Great King Śrī Dakṣottama-bāhubajra-pratipaḳsa-ksaya to the Lord of Kanuruhan, dyah Mumpuṅ, to demarcate the village of Limus, district Kanuruhan, [whose] corvée (gavai)is 1 māṣa, and its subordinate (anaknya)at Tampuran [whose] income (paṅguhan) is 18 suvarṇa and 8 māṣa of tapak for each year, so that it would become the sīma of the foundationof the Lord, (namely) the monastery temple (prāsāda kabikvan)at Sugih Manek.

(A7–A16) Its purpose was for the daily offering to the Deity and for the nourishment of all the priests who are occupied with the worship of the Deity, who offer ... the foundation (dharma or kuśala) of the Lordat Sugih Manek and the one at Limus, should not be entered by the three high dignitaries — the paṅkur, the tavān, the tirip — [nor by] the tiruan, the maṅhuri, nor by all the collectors of royal revenue. The kriṅ, the paṅuraṅ, the paḍam apvī, the manimpiki, the halu varak, the pamaṇikan, the maṇiga, the lva, the malandaṅ, the pakalaṅkaṅ, the tapa haji, the er haji, the maṅrumve, the overseer of the smithies, the overseer of traders, the overseer of nambis, the overseer of huñjamans, the overseer of kutaks, the overseer of public women (juru jalir), the overseer of gambling (juru juḍi), the carpenter, the Limus Galuh, the paṅaruhan, the vatu tajam, the taji, the smiths, the mapayuṅan, the eunuchs, the healers, the paranakan, the singing actors, the overseer of drummers, the sinaguha, the taṅkil, the salvit, the varahan, the sambal, the sumbul, the courtiers, the Siṅgah, the Pamr̥ṣi, the King’s servants, the Mahouts, the ləbə-ləb, and so forth — all sorts of collectors of royal tax [on] various kinds of professions shall not enter the monastery at Sugih Manek and the one at Limus.

(A16–A18) Likewise its ‘pain and relief’ — the areca flower that does not come to fruition, ḍaṇḍa-kuḍaṇḍa, bhaṇḍihala, etc., all sorts of misfortune: to die from being crushed, to die from drowning, to be caught by thunderclap, gourd creeping along the yard, splattered blood, bedewed corpse, and so forth. All of them benefit only to the Deity.

(A18–A26) Likewise those who trade while present in this meritorious work (kuśala) of the Lord, their number should be limited:

• the goldsmiths, the ironsmiths, the coppersmiths: three bellows in the whole sīma,

• the cadar (cloth) makers: three cadar looms (pacadaran),

• the arah workers: three pounding blocks,

• the cattle buyers: three of them [and] 20 head of water buffalo per person, 40 head of cattle per person, 80 head of sheep, one coop of ducks

• the wagoners: three yokes

Up to those limits, they shall not be subjected to parəmasan (tax).

If the wares are borne by the shoulder pole — such as [is done by] cloth vendors, vendors of copper utensils, kacapuri makers, [as well as by vendors of] cotton, noni (vuṅkuḍu), copper, bell-metal, tin, iron, unhusked rice, packed (salt? cotton?), oil, sugar, silky filaments (bəsar), thread, safflower, all kinds of wares that are borne by shoulder pole shall all be five bundles per trader, [and] their shoulder pole loads shall be [limited to] three traders in the whole sīma. Up to those limits, they shall not be subjected to the collectors of royal revenues, whatever be their destinations [and] whatever be their locale. But they must keep the present document in their custody. If [their trade] is more than the limit [imposed] on them, they will be subjected (to payment) by the collectors of all royal levies (sa-uddhāra haji) proportionally to the excess [but taxation of the excess] should not be disproportional (tan adhikāna).

(A26–A29) As for those who paint black, who twist ropes, who make cavriṅ, who dye with pahaṅan, who dye with lākha, who dye with ubar, bird catchers, [birds] snarers, wicker workers, shed makers, those who tie vuṅkuḍu, potters, castor-oil pressers, lime makers, and so forth: all of them (i.e., the impost they pay?) will be divided in three. One share will accrue to [the resources of] the Deity, one share [will accrue] to the custodian(s) of the foundation, [while] one share [will accrue] to the collectors of royal revenue. Thus was the King’s decree limiting those who trade, while being present there, from their carts.

(A29–B2) The Lords offered confirmatory gifts

• to the Great King, Śrī Dakṣottama-Bāhubajra-Pratipaḳsaksaya: 1 suvarṇa [and] ... māṣa of gold; 1 yugala of vḍihan ragi;

• to the Lady the Royal Spouse [and] Queen: 1 suvarṇa [and]4 māṣa of gold; 1 piece of ken;

• to the Lordof Momah-umah, the Gurum Baṅi (called) pu Uttara: 10 māṣa of gold, 1 yugala of vḍihan ragi;

• [to] the Lord of Hujuṅ (called) dyah Mrih: 10 māṣa of gold; 1 yugala of vḍihan ragi;

• [to] the Lord of Tagaran (called) dyah Bagal: 10 māṣa of gold, 1 yugala of vḍihan ragi.

(B2–B5) All the jurus at Kanuruhan: the juru of Kanāyakān (called) ...riṅ joining saṅ ra Gagar; the juru of Lampuran, (i.e.) the Lord of Siñjalan [and] standard-bearer(called) pu Aḍo; the juru of junior troops (called) saṅ Brat; the juru of servants (called) saṅ ra Banir; the two jurus of Maṅrakət(called) saṅ Tavi [and] saṅ Labdha; the amasaṅakan (called) saṅ ra Vava — all were given as gifts 2 māṣa of gold [and] 1 sheet of vḍihan ragi per person.

(B5–B8) All the mapatihsin the Court: the patih pamgat (called) saṅ Haju; the maṅhambən (called) saṅ Hiraṇya; the patih kavaṅyan (called) saṅ Pārtha; those who serve as seniors (pinakasthavira) in the Court; the herald of Vuṅkal Kiluṅ; the juru banvas (called) saṅ Kya [and] saṅ Saṅgamaṅ; the gusti (called) saṅ Rumput; the variga (called) saṅ Loka; the panulisan (called) saṅ Prakāśita; the apəkan (called) saṅ Kbak; the juru bvatoh (called) saṅ Candra — all were given 1 māṣa [of gold and] 1 sheet of vḍihan per person.

(B8–B10) The vahuta of Panbahan (called) si Vujil; the [one of] Vuṅkal Raya (called) si Kucup; the [one of] Pakambaṅan (called) si Laka; the parujar patihs(called) si Lampuran, si …n [and] si ...r; the maṅhambən (called) saṅ Guruvrati; the parujar kavaṅyan (called) si Rundhā; the parujar patih (called) si … — all were given 1 māṣa [of gold and] 1 sheet of vḍihan each.

(B10–B11) The patih of Hujuṅ (called) saṅ Jarā; the maṅhambən (called) saṅ Balusyak; the patih mānak (called) saṅ … —all were given as gifts 1 māṣa [of gold and] 1 sheet of vḍihan each.

(B11–B12) The patih of Vaharu: the maṅharap babak (called) ḍa pu Bahija; the maṅhambən (called) saṅ Bharata; the patih mānak (called) saṅ Havaṅ — all were given as gifts 1 māṣa [of gold and] 1 sheet of vḍihan each.

(B12–B13) The neighboring headmen: at Kalaṅliṅun (the one called) ḍa pu hyaṅ Tambir; at Bukalaṅan (the ones called) saṅ Dili [and] saṅ Gnuk; at Vuraṇḍuṅan (the one called) saṅ Vintaṅ; at Tampuran (the one called) saṅ Paman — [all] were given 1 māṣa [of gold and] 1 sheet of vḍihan each.

(B14–B15) The headmen of Limus: the vinkas (called) saṅ Hitam; the retired headman (called) si Talaṇḍaṅ; the kalaṅ pañjuruan of Limus (called) saṅ Bandi; the kulapati of Limus (called) saṅ Balan — [all] were given 1 māṣa [of gold and] 1 sheet of vḍihan per person.

(B15–16) Such have been summed up the numbers of those who have been given confirmatory gifts with vḍihan and have been invited to eat …. the flowers and offerings (parabantən), together with the incense(s), lamp(s), unhusked grains, etc. The ‘holy heart’ (stone) was erected, after the consecration and invocation had been carried out prior to it being planted as the mark of the irrevocability of the demarcation at Limus and at Tampuran, to be a sīma domain of the Deity in the temple at Sugih Manek, the meritorious work of the Lordof Kanuruhan (called) dyah Mumpuṅ.

(B18–B21) The paddy fields at Tampuran that benefited the personnel were shared (?). The specification of the paddy fields:

[those] of the ācarya: 12 māṣa of tapak

[those] of the paṅajyan: 4 māṣa of tapak

[those] of the devakarma: 4 māṣa of tapak

[those] of the kulapati: 1 suvarṇa of tapak

[those of] the sweeper in the …: 6 māṣa of tapak

[those of] the sweeper in the bathing place: 8 māṣa [and] 9 kupaṅ of tapak

[those] of the variga: 4 māṣa of tapak

[those of] the park inspector (atamān): 2 māṣa of tapak

[those] of the susuraji (?): 7 māṣa of tapak

[those of] their variga: 2 māṣa [and] 2 kupaṅ of tapak

The grand total: 3 suvarṇa [and] 14 māṣa of tapak. Those are the ones that benefited the personnel.

(B21) The rest, (viz.) 3 suvarṇa [and]2 māṣa of tapak,it shall benefit the property of God, for the purpose of daily offering to the Deity. And the ‘income and expenditure’ (āyabyaya) are for complete perfecting of the Deity, of the dikes, of the houses, of the rice granaries, gathering places, offering places, and suchlike.

(B23) Further, whoever disturbs the sīma at Limus, and the one at Tampuran, all the more so [the one] at Sugih Manek, until the future’s future — watch out (jah)! He will therefore suffer the result of his actions, will come to ruin, will be completely annihilated! He will encounter every kind of misfortune, in this life [and] in the afterlife.

Pay heed, you deities at the illustrious Baprakeśvara, Brahmā, Viṣṇu, Mahādeva, sun, moon, earth, water, wind, fire, sacrificer, sky, Kāla and Mr̥tyu, Gaṇas, demons, the two junctures, day and night, Yama, Baruṇa, Kuvera, Bāsava, Yakṣas, Rākṣasas, Piśācas, the fathers of deities (?), Pretas, Asuras, Garuḍas, Kinnaras, Gandharvas, Vidyādharas, the god’s sons, (viz.) Nandīśvara, Mahākala, the King of Nāgas, Vināyaka, north, south, west, east, the main and intermediate quarters of space, below and above, all you famous deities who protect the kingdom of the Great King in the land of Mataram, who irresistibly enter into everyone’s body — If there is a bad man who disturbs the sīmasat Sugih Manek, at Limus, at Tampuran, all the more so if he dissolves them, he must be killed by you! When you are going to kill [him], your approach shall be to clash with the opponent, striking at the [left] side [and] again at the right side, [and] be dropped down, then cut off his snout, eat his flesh, tear out his hati, rip out his belly, bend his pahuṅ, draw out his intestines!

(c1–7) (May he) be bitten by a poisonous snake, eaten by a tiger, twisted by the God(s) of fury (devamanyuḥ), when going to the tgal, (may he) be struck by thunderclap in the absence of rain, touched by the rākṣasa(s), swept aside by demon (called) si Pamuṅvan. ……

(c8–d10) Kuśika, Garga, Metri, Kuruṣya, Patañjala, the guardian of north, south, west, east, of the under-world, of the upper-world. Hook him to all the Gods, drop him into the ocean, drown him in the reservoir, may he be taken by the deity in the water, may he be pulled by the sea monster, may he be caught by the crocodile. They should kill the improper person! May he suffer misfortune among the deities, not experiencing any tranquility, (be) lost — engulfed in phīra, (be) sent to hell, (be) falling to the great Rauravahell, (be) cooked by saṅ Yamabala, (be) beaten by saṅ Kiṅkara seven times, atayan bimbān, (be) totally miserable, entirely suffering in their whole life. All types of (d1) misery will be obtained by him, all forms of pain will be experienced by him, all hatred in life will be manifested on him. (May he) be decayed, not experiencing tranquility, (and) be left behind with the blowing ashes. Such are the results of the unrighteous person who disturbs the freehold, especially destroying it! Oṁ, salutation to Śiva!

A1. The stanza in āryā meter which stands at the beginning of this inscription, just before the Old Javanese content, is found in only one other inscription that also comes from the vicinity of Malang, the Minto stone or Sangguran charter, that was issued under the reign of King Wawa. This noteworthy co-occurrence has been highlighted by Kern (1915).

Kern 1915: 223–24.

A5. It is surprising to have a sentence structure where a favor (anugraha) is followed by a verb form (sumusuk)without irrealis. For this reason, one might wonder as to the subject of sumusuk. Who did demarcate the land? Is it the King himself? Or should we assume that the demarcator would be the grantee, i.e. dyah Mumpung, despite the absence of an irrealis form? For this moment, we tentatively stick to the common pattern, whereby the King does not demarcate the land himself.

A6. The term gavai is registered in OJED to denote the following meanings: “work, task, occupation; work, product; feast, celebration; use, purpose”. Yet here we opt for the translation “corvée” to specify something that should be rendered by a village to the higher authorities. The same technical term also appears several times in other corpora (Balitung, Wawa, Sindok) and elsewhere in the present one. Cf. Samalagi (1v3): gavainya mā 1 savahnya lamvi[t], Panggumulan I (1v3): gavai mā 4 savah kanayakān· tampah 7, Dalinan (1r4): gavai mā 6 sava(ḥ) [ka]hadyanan· tampah 8, Kinewu (line 6): lamvit· 6 tampaḥ 3 kaṭik 28 gavai 8, Hujung Galuh (1r4): gavai ku 2 dravya-hajinya mas· su 6 mas· kavahutān· su 2, Sugih Manek (A6): vanva I limus· vatək kanuruhan· gavai mā 1, Sangguran (A6): va(nu)A I saṁguran· vatək· vaharu‚ gavai ma 2….han, Cunggrang II (1r4): vatək· bavaṁ Ataganiṁ vahuta vuṅkal·, gavai ku 2, Linggasuntan (A5): vatak hujuṁ gavay mā 2 kaṭik 2. More discussion on this matter is provided in Barrett Jones (1984: 132–135), where it is shown that gavai had technical meanings in at least three different contexts. First, it could designate a measurement of resources on which tax is levied. Second, it might be a kind of tax. In rather different contexts, gavai can furthermore denote an offering or ritual performed for a deity (Barrett Jones 1984: 134).

A6. The expression anaknya in connexion to a village (vanua) also figures in Poh (1v2–3): kumonnakan· Ikanaṁ vanuA I poḥ muAṁṅ anaknya vanuA ri rumasan·, riṁ nyū, kapva vatak· kinivaṁ, śuśukan· paṅguhanya mamulus· mas· su 4 tan ya vadvāyun· and in Kandangan (1r5–6) tatkālanikanaṁ vanuA I kaṇḍaṅan· muAṁ Anaknya ri vanuA I Er hijo vata⟨k·⟩ vuṅkal· tpat· śīmāni parhyaṅan. Under the entry anak in OJED, none of the indicated meanings seems to be suitable in these contexts. Clearly it cannot be rendered as equivalent to anak vanua, meaning “native(s)” or “inhabitant(s)”, since the sentences seem to consist exclusively in series of toponyms. However, the idea of anak as expressing something dependent or derivative is observable from other entries in OJED. The compound term gunuṅ anak means “small mountain”, anakniṅ sañjata means “missile or arrow”, anak-anakan signifies “pupil” and paṅanak “profit on a loan” or “interest” — which in the late twelfth century is replaced by a Sanskrit word putra (Wisseman Christie 2009: 52). Based on those instances, we are inclined to interpret vanua X muaṅ anaknya vanua Y as expressing village Y’s dependency on village X. It could mean a subordinate village or land holdings belonging to the main vanua.

A6. Here paṅguhan tapak is tentatively rendered as income or profit from land measured in tapak. Cf.Linggasuntan (A5): vatak hujuṅ gavay mā 2 kaṭik 2 paṅguhan tapak mas su 3. However, we are quite aware that in Balinese epigraphy context, a term called patapak appears as a certain tax or levy. Cf. copperplate inscriptions of Pura Batur Buleleng (IIb.4): tan kna papanjut mvaṅ patapak of Pura Kehen (IIIb.1): tan kna patapak sandūṅ bənta pamor, of Pura Pamrajan Raja Purana Klungkung (Ib.6): lawan tan kna patapak, (IIa.5): atəhər tan kna patapak sanduṅ bənta. According to Barrett Jones, due to the fact that a sum of money follows this term, it may refer to the tax paid (Barrett Jones 1984: 144).

A7. The toponym Sugih Manek exclusively figures in this charter. As for the name of the foundation, dharma rakryān prāsāda kabikvan I sugih manek, we understand it as the foundation of the Lord in form of a monastery temple, at Sugih Manek.

A13. The term mapayuṅan, whose meaning is not evident,is rarely found in other instances of this list. However, one other instance is in another inscription found in Malang, viz. Linggasuntan (A13): ... vli pañjut·, palamak·, pakaluṁkuṁ, Urutan·, dampulan·, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, pasuk alas·, mapayuṅan·, sipat vilut·.

A15. The understudied term miśra is said to come from the Sanskrit which means “interest” or “interest on interest” by Kern (1917: 47). He linked it to the Javanese terms “misra, mingsra, misri”, meaning profit and suggested that it might be understood as “usurer”. Stutterheim (1925: 247), for his part, considered miśra to mean something like “chief”, as in other contexts figure combinations such as miśra hino and miśra aṅinaṅin. Wisseman Christie (1993: 203) took it as a category comprising semi-professional, part-time producers who belonged to farming households. As for Boechari (2012: 166), he chose to understand miśra as a term which categorizes the home industries. Nevertheless, further study to elucidate this word is still needed.

A18. The expression raḥ kasavur found in the sukha-duhkha list is sometimes followed with riṁ havan (Pamotan A10), iṁ natar (Gandhakuti 3r5, Adulengen 4r3, Baru e1, Waharu IV 4v1), and iṁ dalan (Jeru-jeru A14, Demak A27, Paradah I A24, Hering C24, Anjuk Ladang A23, Alasantan 1r15, Muncang A24, Kaladi 2v6, Kusambyan B17, Cane C10, Munggut B15, Pandaan B14), to express the meaning “blood spattered on the road/yard”. In this list, raḥ kasavur stands alone and in several Sindok inscriptions coming from the Malang area, it is also followed by nothing. Cf. Turyan A16 and Cunggrang I A21. The fact that what comes after raḥ kasavur is varied and sometimes it is followed by nothing as well suggest that the reader was supposed mentally to imagine the phrases riṁ havan, iṁ natar and iṁ dalan to be there. In this case, it is presumed that the reader was expected to take this expression together with iṁ natar that precedes. Thus, no need to propose anything in this list nor think that the scribe was unintentionally skipping some elements.

A22. The word kacapuri was recently discussed by Jákl (2017: 20), who quoted a passage from the Bhomāntaka 27.7 (Teeuw and Robson 2005) that mentions together two Old Javanese words denoting glass, kaca and gəḍah. In this context, the word kaca merges with puri,making exactly the same word as the one we encounter here, kacapuri. Jákl points out that the translation offered by Teeuw and Robson, “glass palace”, differs from the one tentatively proposed by Zoetmulder (1982: 760), viz. “enclosed wall or fence”. Stutterheim (1925: 276), in his edition of Cunggrang II (tinulad), translates this word as “betel box makers” (beteldoosmakers), but with a question mark. The meaning of this word is still rather unclear, so we leave it untranslated.

The complete Dutch version: “Vgl. jav. kĕtjapoeri: pagĕr sadjroning beteng. Mal. hoofdgebouw (palais) doch tevens: kapiteel met versierselen en lofwerk, beteldoos; jav. tjĕpoeri = kĕtjapoeri en ook: onderste deel van een graf. K.I. van lopaklopak: gouden of zilveren sirihdoos van den vorst. Dit laatste zal wel gemeend zijn. Zie nog Groneman, Garĕbĕgs: 22, 82.”

A22. The tree called vuṅkuḍu, notably its root,is one of the important sources of red dyestuff in Java and most likely corresponds to the Mengkudu or Pace fruit (Morinda citrifolia L.). Until today, this plant is still actively used for manufacturing dye. A rich discussion on vuṅkuḍu in textile can be found in Wisseman Christie 1982 and 1993.

A22. In this kind of list, paḍat is often found to be placed after garam or uyah: cf. Ayam Teas III (1v2), Linggasuntan (A25), Alasantan (2r5). Sometimes, it also seems to have a connection with kapas: cf. Telang I (2r9) kapas paḍat. Therefore, when it stands alone, as in our text, it may refer to either salt (garam/vuyah) or cotton (kapas). Stutterheim (1925: 276) attempts to link this item to salt, particularly block salt, although he also states that no suitable meaning could be found. Not so far from Stutterheim’s proposition, Barrett Jones (1984: 51) identifies this item as a “lumps of salt”. Another possibility is to think of paḍat as a unique commodity, even though it is still rather obscure what kind of commodity might then be intended here.

A23. Wisseman Christie (1993: 188) discusses the term bsar as a specific term for silk in the context of Javanese markets. This indigenous term, however, only appears in inscriptions, while in the kakavin literature, the Sanskrit term sūtra is used more frequently. It is interesting to note that some Chinese accounts reported silk cloth being produced in Java (Wheatley 1959: 97–98, Hirth and Rockhill 1966: 78, Wong 1979: 8, Groeneveldt 1960:16).

A23. We choose to translate the word kalima in the expression kalima bantal as “all the five bundles”. Barrett Jones (1984: 38), however, translates this expression as “five pikul loads” and seems to see no problem in grammatical terms. So far, the discussion on how to take the prefix ka- is provided by Zoetmulder (1992: 97) in the section titled “Awalan ka- untuk katabilangan”. He indicates several meanings, i.e.: semua atau bersama-sama, and menyatakan tingkat. The word kalima is among the given examples. Here I quote directly the passage: makamantu saṅ Pāṇḍava kalima, meaning “Kelima Pandawa diambilnya menantu” in Indonesian or “He took the five Pandavas together as sons-in-law” in English. Apart from this grammatical problem, we never get further information of what the set of these five bantals consist of and this expression is still obscure to us. The same confusion has been brought up by Stutterheim (1925: 276). His comment is as follows: “No doubt also a certain unit along the lines of those mentioned in the livestock. We cannot guess its true nature. In the princely countries, besides the usual meanings, bantal is also understood to mean a kind of carrying yoke, such as that on which the tandu is carried (Announcement of Mr. Jayadipura, Jogja).”

The complete Dutch version: “Ongetwijfeld eveneens een bepaalde eenheid in den trant van die, welke bij de levende have zijn genoemd. Den waren aard ervan kunnen wij niet gissen. In de vorstenlanden wordt onder bantal, behalve de gewone beteekenissen, nog verstaan een soort draagjuk, zooals die, waarop de tandoe wordt gedragen (Mededeeling van den heer Djajadipoera, Djogja).”

A24. Our provisional investigation on the expression ndān· makmitana ya tulis· maṅkai lviranya shows that it also occurs in three other inscriptions coming from Malang region: Muncang (A40), Turyan (A21), Alasantan (2r6). Further inquiries are certainly needed to see whether this clause is a local specificity or not.

A27. Wisseman Christie translates maṁhapū as ‘lime burner’ (Wisseman Christie 1993: 186, 203, 208), instead of ‘lime maker’ that has been proposed by Zoetmulder. An explanation for that choice of translation might lie in the fact that to get the lime (called kapur tohor or gamping prongkal in Indonesian) one has to burn the unrefined lime (CaCO3) first. The lime works for locking the natural color applied onto the cloth.

A29. The word gritan, thatis not listed particularly in OJED under the entry grit or gərit, figures frequently elsewhere in Airlangga corpus. Cf. Cane (Cd17), Sima Anglayang charter (13r1, 13r6, 13v1, 13v4, 13v7, 14r4, 14r7, 14v3, 14v5), Anjatan (3r10) and Bularut (C3). Wisseman Christie (1998: 376–78) has proposed to render it as ‘vehicle’ or ‘cart’. This idea has been taken up by Titi Surti Nastiti, Eko Bastiawan and Arlo Griffiths (forthcoming), with some further comments. They notice that in the Sima Anglayang charter, gritan seems to be used as a synonym of word giliṅan, signifying ‘wagon, carriage, cart’. They also argue that since grit means ‘a creaking, grinding or squeaking sound’, it is quite plausible that a term designating a ‘(squeaking) cart’ could have been derived from it.

B1. The toponym tagaran is found several times in the Sima Anglayang charter, a reissued document from Majapahit-period originally produced during Airlangga’s reign. However, it raises a question because several authentic charters, i.e. Linggasuntan, Jeru-jeru, Muncang and Turyan (all from the Sindok period and having Malang as their provenance), mention a toponym Tugaran, instead of Tagaran, and even the Sima Anglayang charter also includes cases of tugaran. Titi Surti Nastiti, Eko Bastiawan and Arlo Griffiths (forthcoming) comment as follows: “It seems possible that this toponym Tugaran was an equivalent of the name Tagaran found several times further on in this charter. Compare especially the association of Tagaran with Vaharu, Hujuṅ and Kanuruhan in 8v5 and 16v2, while the Sangguran charter (B9–10) lists patih I kanuruhan, patih I hujuṅ, patih vaharu and patih I tugaran in one sentence”. The textual evidence might lead us to think that Tagaran is another spelling of the intended one, Tugaran, but given the fact that as early in 837 Saka, Sugih Manek already attests the toponym Tagaran, the evidence seems to point toward another possibility, viz. that Tugaran and Tagaran were used interchangeably in the 10th and 11th centuries.

B6. We opt to translate sthavira as a senior in the court, and not a (Buddhist) elder as Zoetmulder states in OJED, because in some other passages that apparently are not yet included there, this term is rather used in a general sense (i.e unpublished Purvadhigama text, 1v3) than exclusively in Buddhist context.

B6. The function of maṅhambən, that also figures in B10 and B11 is still unknown to us. Zoetmulder, however, put this word under the entry hambən which he translates as “to bind (with a girdle)” or “bind up”. In other corpora we tend to find it is written as maṅhambin, cf. in the Balitung corpus: Kubu-kubu (1v4, 3r3); in the Sindok corpus: Muncang (B31, B37), Turyan (A31, A42), Jeru-jeru (B11, B13, B21) and Kanuruhan (B12).

B6. patih kavaṅyan, saṅ pāṛtha also figures in an inscription coming from Sindok period, cf. Kanuruhan (11): momah-umaḥ saṁ kavaṅyan· pārtha

B7. The function juru bvatoḥ — elsewhere in this corpus, spelled as juru botoḥ (Piling-piling II B10) — is presumed to be related with gambling activities, as this term is found under the word toh in OJED, meaning stake, gambling, wager, competition, combat.

B10. The same functions and names are found in Jeru-jeru (B11): patiḥ pamgat saṁ jarā, maṅhambin saṁ balusyak·.

B16. In Zoetmulder (1982), there is no entry parabantĕn under the word bantĕn. Here, our translation of parabantən relies on the definition given in Hardjadibrata (Hardjadibrata 2003: 598) — parawanten: offerings (mainly) consisting of food. Along with this kind of offering, four other items also get mentioned, namely kamvaṅ (flowers), dhūpa (incense), dīpa (lamp) and akṣata (unhusked grains). They might constitute the five items for worship (pañcopacāra). In Lintakan (3r16), another list of pañcopacāra is given, with a slightly different elements, namely gləpuṅ putiḥ kuniṅ (white and yellow powder), kamvaṅ gandha (fragrant flowers), dhūpa (incense), dipa (lamp) and jnu (boreh).

B19. This land measurement unit, tapak, seems to be used commonly in East Javanese inscriptions and during a limited period of time (10th century). It is found in Dinoyo II (A2–3): saṁ (hi)vi(l)· (r)i hujuṁ manu(suk·) sīma vatak· hiliran ri ḍaṁ hyaṁ guru caṇḍik· savaḥ tapa(k· sapuluḥ mas·), (A8): mavaih savaḥ susukkan· tapak· salapan·, Kubu-kubu (1v3–4): manampil· talaṁ rvaṅ tapak· I samuḍuṁ tka ri kubu-kubu pataṁ tapak·, Gulung-gulung (A3–4): savah I guluṅ-guluṁ tapak su 7, Jeru-jeru (A3): tapak mā su 3 paknanya dharmmakṣetra, Demak (A19): aśuji tapak ku 2. Barrett Jones already integrated this term under the chapter “Land Measurements and Prices” and pointed out the literal meaning of tapak or tampak as a “tread” or “trace” or “print”, but she did not give further analysis on it (Barrett Jones 1984: 144). To us, it might similarly operate like the other measurement unit, i.e. hasta (literal meaning: hand) and the modern unit “feet”, where the name of the unit is inspired by the something related to the human body. The only puzzle left is to understand how this land measurement unit is converted or valued with other measurement unit related to monetary system. As has been addressed by Barrett Jones, the phrasing of this measurement unit is quite odd, because it is sometimes followed by another measurement unit.

B20. Atamān might refer to a person in charge of a park (taman). This word occurs in another form: matāman in Humanding (1v3), which also stands right after variga: si sḍək·, variga 2 si maddhya, si plī, matamān· si manū, mapkan· si kavit·, makajar· si vji, tuhālas· si kuḍu, hulu vras· 2. The same thought is uttered by Boechari (2012: 189): “Matamān tentunya berurusan dengan pertamanan.”

B22 We tried to understand the expression sakaparipūrṇnākna bhaṭāra as “for complete perfecting of the Deity”, even though it still somehow does not satisfy us. Who is the bhaṭāra? And what is He doing? Boechari in his posthumous publication alludes briefly the same thought, although he was thinking on translating bhaṭāra explicitly as the deified spirit, “Di sini kami mengalami kesulitan dalam menafsirkan ungkapan sakaparipūrṇnākna bhaṭāra. Kalau bhaṭāra di sini harus diartikan ‘arwah yang telah diperdewakan’, maka apa maksud ungkapan ‘segala sesuatu untuk penyempurnaan’ arwah itu? Apakah ini menunjukkan adanya beberapa tahap dalam upacara pelepasan arwah dari keduniaan ini, sampai ia sempurna bersatu dengan dewanya?” (Boechari 2012: 278, n. 7)

c14. The word davuhan in this imprecation list is translated as “reservoir” instead of “dam” because it makes more sense to have people drown into a reservoir rather than a dam which is a concrete wall designed to control the water flow. Van der Meer in her book Sawah Cultivation in Ancient Java also translates this term as reservoir, diversion dam or other means of water conservation on a large scale (van der Meer 1979: 22).

In view of the fact that the fifth section was read by Kern and Nakada, both of them yielding rather different readings, for this part I use the siglum K, which stands for Kern.

XXX37-41 XIV15-34 IILXXXIV145-160