Front and proper left Om̐ svasti śaka-varṣātīta 1058, śravaṇa-māsa, tithi Ekādaśī kr̥ṣṇa-pakṣa, tu, va, ca, vāra, praṁbakat·, grahacāra dakṣiṇastha, punarvvaśū-nakṣatra Aditi-devatā, siddhi-yoga, vava-karaṇa, kuvera-parvveśa, vāyavya-maṇḍala, Irikā divasani Ājñā śrī mahārāja, śrī-varmmeśvara-madhusūdanāvatārānandita-suhr̥t-siṁha-parākrama-digjayottuṅgadeva-nāma, jayabhayalāñchana, tinaḍaḥ rakryān· mahāmantrī I halu kabayan· riṁ sarvvagata Umiṁsor i taṇḍa rakryān· ri pakira-kiran· makabehan· makādi rakryān· kanuruhan· mapañji maṇḍaka, sambandha, Ikaṁ vargga ri talan kabeḥ māmpak-ampak· manambaḥ ri lbuni pāduka śrī mahārāja makasopāṇa rakryān apatiḥ mpu kesareśvara kr̥ta-vivekālaṅghanīya-parākrama mapañji bāguṇa, tan kavuntat· paṅajyan· śrī mahārāja mpuṅku naiyāyikadarśana-samr̥ddhi-kāraṇa bhairava-mārgānugamana-yogīśvarādhikāra mājar· yan hana kmitanya praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamukha Ātmarakṣanyan inanugrahān makasĭmā deśanya ri talan· de bhaṭāra guru, pramāṇā ri salbak·-vukhirnya tka riṁ gagā savaḥ tpi-tpi lvaḥ R̥ṇək· kuluvutan· patapan· saprakāra, Atəhər· maṁhyaṁ ri Alīhani praśāstinya Umuṅgva riṁ liṅgopala, maṅkana rasani haturnikaṁ varga ri talan· ri lbūni pāduka śrī mahārāja, saṅkā ri gə:ṁ karuṇā śrī mahārāja ri panambaḥnikaṁ vargga ri talan·, Āpan· jātiniṁ kadi sira Uttama-kṣatriya sākṣāt· viṣṇvāraviṣṇvavatāra, satata-sakala-jagat-pālaka, samasta-prajā-nandana-kāraṇa, huniṅā ri saprayojananiṁ praṇata maṁhyaṁ ri sira, māsiḥ riṁ śaraṇāgata, tan aṅgā kapihutaṅana kabhaktin· deniṁ suṣṭubhakti ri sira, mataṁnyan inubhaya-sanmata paṁhyaṁnikaṁ vargga ri talan· de lbūni pādukanira, ri Alihani praśāstinya muṅgva riṁ liṅgopala, Atəhər ta ya Inimbuhan· Anugraha de śrī mahārāja, kunaṁ rasany anugraha bhaṭāra guru Irikaṁ colo, Ubheni, R̥ntət·, An ikaṅ i talan· thāni vatək· panumbaṅan·, sapasuk· thāni kabeḥ, Atagan· vantayan·, gavai ku 1, mapakna sīmānikaṁ vargga ri talan·, kālap· tkeṁ lbak·-vukhirnya kabeḥ, tkeṁ gagā savaḥ kubvan· tpi-tpi lvaḥ R̥ṇək· saprakāra, kapva kāgraha denikaṁ vargga ri talan·, mvaṁ tan katamāna deniṁ vinava saṁ mānak katrīṇi, paṅkur·, tavăn·, tirip·, saprakāra saṁ maṅilala dravya haji vulu-vulu magə:ṁ maḍmit· riṁ daṅū, makādi miśra paramiśra, paṅuraṁ, kriṁ, paḍəm·, manimpiki, paranakan·, limus· galuḥ, paṅaruhan·, taji, vatu tajəm·, maṁriñca, maṁhūri, paraṁ, sukun·, halu varak·, ramanaṁ, rakasaṁ, juru gəṇḍiṁ, piniṁlai, kataṅgaran·, tapa haji, Air haji, malandaṁ, lca, qəL̥b-əL̥b·, kalaṅkaṁ, kutak·, taṅkil·, tr̥pan·, salvīt·, sinagiha, kyab·, sr̥kan·, liṅgaṁ, vatu valaṁ, vilaṁ thāni, pamaṇikan·, Aniga, sikəpan·, rumban·, tirvan·, viji kavaḥ, tiṅkəs·, māvī, manambaṅi, taṁhiran·, tuha dagaṁ, juru gosali, maṁrumbai, maṁguñjai, juru kliṁ, juru huñjəman·, juru juḍi, puluṁ paḍi, juru jalir·, pabisar·, paguluṁ, pavuṁkunuṁ, juru banantən·, miśra hino, miśrāṅin-aṅin·, vli tambaṁ, vli vaduṁ, vli hapū, vli haR̥ṁ, vli pañjut·t·, suval·, tambā, limbaṁ k· kavaḥ, palamak·, Urutan·, dampulan·, pakaluṅkuṁ, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, kaR̥R̥ṅan·, pasuk alas·, sipat· vilut·, jukuṁ, pāṅin-aṅin·, pāmāvaśya, hopan·, panraṅan·, skar tahun·, garihan·, pabayai, paṁrāma, Avur·, panatak·, pan·ḍe mās·, panigaṅ-atak·, paṁdva-mās·, panigaṁ-blaḥ, pakarapa, tampə: sirir·, pinta-palaku, paṁharaṁ-haraṁ, tuluṁ hutaṁ, pobhaya, kipa-kipaḥ, pavalanda, pakanan tahun·, paniriṁ, pacumbi, paprāyaścitta, pavuvuḥ, pāṅgarai, pavlaṁ-vlaṁ, tuṇḍan·, buñcaṁ haji, kḍi, hulun haji, valyan·, sambal·, sumbul·, mavuluṁ-vuluṁ, vidu maṅiduṁ, Ariṅgit·, Abañol·, siṅgaḥ, pabr̥si, vatək i jro Ityevamādi kabeḥ, tan taBack and proper rightmātaḥ Irikeṁ śīma ri talan· kevala Ikaṁ varga ri talan· pramāṇā ri sadravya-hajinya kabeḥ, maṅkana Ikaṁ sukhaduḥkha magə:ṁ maḍmit·, Asiṅ ata salviranya kady aṅgāniṁ mayaṁ tan pavvaḥ, valū rumambat· riṁ natar·, vipati, vaṅkai kābunan·, rāḥ kasavur i havan·, hidu kasirat·, dūhilatən·, sāhasa, vākcapala, hastacapala, mamijilakən· vuriniṁ kikir·, mamūk·, mamuṁpaṁ, lūdan·, tūtan·, malaṁ mopiḥ Aṁśa pratyaṁśa, ḍaṇḍa kuḍaṇḍa, maṇḍihalādi, kevala Ikaṁ vargga ri talan· pramāṇā Irikā kabeḥ, maṅkana rasani Anugraha bhaṭāra guru Irikaṁ vargga I talan·, praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamuka, pinagəhakən· śrī mahārāja, Atəhər inubhaya śrī mahārāja pratiṣṭā riṁ liṅgopala, kunaṁ kālani Anugraha bhaṭāra guru Irikaṁ vargga ri talan·, Iṁ śaka 941, punaḥ-māgha-māsa tithi pratipāda, kr̥ṣṇa-pakṣa, ha, U, bu, vāra, dukut·, kunaṁ rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· ri vnaṅanyāvarugā Inantun·, Asakā Inaṣṭa, Anumpyataka natar·, Anusuna palaṅka, Apalaṅkā binubut·, Aprāṁsa nāgapuṣpa, Ajnva humalaṁ, vnaṅājamahānindikāṁguntiṅāmaṁlvaṁ rāhana raray inakvakən·, vnaṅāhuluna ḍayaṁ, Arabya ḍayaṁ kamambaṅan·, Amaṅana rājamāṁsa, Aḍulaṅa bvaḥ kama⌈lai, Aguntiṅa riṁ saL̥̄, Anitā riṁ saL̥̄, Agam-agamāna kayu kuniṁ, Adravyā tabaṁ-tabaṁ, tuhun· tan paṁhañjuranya yan paṁlaku-laku, kunaṁ kadeyakəna rikaṁ varga ri talan·, ri pagəhanyātahila dravya haji paṅaṣṭāṅgī mā 2 tan pārik· ri saṁ hyaṁ dharma riṁ dharuṇa, Aṅkən· pūrṇamaniṅ asuji-māsa, tan· kaparavyāpārā deniṁ len·, maṅkana rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, pratiṣṭa riṁ liṅgopala, kapagəhakənanya tka ri savet·-vkanya dlāhaniṁ dlāha, tan kolah-ulaha de saṅ anāgataprabhu, kunaṁ ri sḍaṅanyan· hanāṅulah-ulaha pagəḥniṁ Anugraha bhaṭāra guru, mvaṁ paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, mo brāhmaṇa, mo kṣatriya, ṅuniveḥ yan· veśya śūdra, ḍaṇḍan· kā 2 su 10, Atəhər· maṅgihakənaṁ pañcagati saṁsāra riṅ ihatra paratra, mataṁnyak aṁR̥ṅə: ta kita kamuṁ hyaṁ pañcamahābhūta, kita pūrvva dakṣiṇa paścima Uttara, Āgneya nairiti vāyavya Aiśānya, Ūrddhamadhaḥ, tka riṁ maddhya, yan hana vvaṅ apacārāpakārāṅulah-ulaḥ pagəḥni Anugraha pāduka śrī mahārāja, karuhun· Anugraha bhaṭāra guru Irikaṁ vargga I talan·, sikəp· sampal· haṇḍəmakən· sumpətakən·, təkək· gulūnya, Apusi taṅanya, rampak· sukunya, sivak· kapālanya, cavuk utəknya, ḍuḍuk· hatinya, Uḍulakən ḍaL̥manya, Uvad-avid ususnya, rakrāk igānya, səsəb dagiṁnya, tibākən riṁ tāmragomukha, klan· ri kavaḥ saṁ yamakiṅkara, maṅkana patyanikaṁ Upacārāṅulah-ulaḥ pagəḥny anugraha pāduka śrī mahārāja karuhun· Anugraha bhaṭāra guru Irikaṁ varga ri talan·, kunaṁ ṅaranikaṁ varga tumarima, Anugraha pāduka śrī mahārāja Irikaṁ vargga I talan· gambhīra, vigā, pratyekani ṅaranikaṁ varga I talan· Inanugrahan· pāduka srī mahārāja, subi, panaśar·, putravatī, haR̥p·, sicin·, saprāṇa, Abroṁ, palagān·, sayo, tumantar·, kaviṣṭa, sagnəṁ, ratiḥ, ñaruk·, tan adoḥ, rambha, jīva, Adumās· dumunuṁ, saṁ bhaṇi riṁ Adhikānī nyū dantī, gambhīra, Ahyəs·, śrī vidgī kr̥tayaśa, dumunuṁ, vagəd·, makādi Ikaṁ viro, samaṅkana pratyekanikaṁ vargga Inanugrahan· pāduka śrī mahārāja, likitapātra ḍaṅ ācāryya prakāśa, makapramukha samgat· kəlpvan· ḍaṅ ācāryya Amogha ni śrī,

1058 1068 śravaṇa-māsa śravaṇa-māsa ri (!) We are not sure what the ‘(!)’ in B’s reading means. It could be that Krom added it as editor, if he was surprised by the occurrence of ri in B’s manuscript. tu śa śrī-varmmeśvara-madhusūdanāvatārānandita-suhr̥t-siṁha-parākrama- dharmmeśvara- parākrama- maṇḍaka, maṇḍala By contrast with the other occurrences of this person (Hantang A6 and Tamparang A7), there is definitely no final tarung on maṇḍaka here. lbuni pāduka śrī mahārāja makasopāṇa lbu sopāṇa lbuni pādūka śrī mahārāja makasopāṇa kesareśvara kr̥tavivekālaṅghanīya-parākrama mapañji bāguṇa kesaveśvara lañcana yathākrama mapañji guṇa paṅajyan· pajyen· śrī mahārāja mpuṅku naiyāyika-darśana-samr̥ddhikāraṇa śrī mahārāja kāraṇa śrī mahārāja mpuṅku naiyāyika-darśana-savr̥ddhikāraṇa śrī mahārāja mpuṅku neyāyika-darśana-samr̥ddhikāraṇa yogīśvarādhikāra dhikāra yogīśvarāvikāra yogiśvarādhikāra There is damage on the stone after this word: a punctuation sign could have been engraved here mājar· Umajar· hana kmitanya praśāsti hana praśāsti pānakmitanya praśāsti riṁ ri niṁ ri garuḍamukha rarū ḍamuA tka riṁ gagā savaḥ savaḥnya tka ri gagā savaḥ kuluvutan· kuluvukan· Umuṅgva Umuṅgu varga rarai vargga mahārāja, saṅkā ri gə:ṁ karuṇā śrī mahārāja ri panambaḥnikaṁ mahārājāsuṅgā ri oṃkāranika vargga ri talan viṣṇvāraviṣṇvavatāra viṣṇvaṅṣa viṣṇvāra Our emendation is based on the same expression observed in stanza 41.11 of the written in the Kediri period (71) and two inscriptions, one from the Singasari period called Mula-Malurung (9v3, ed. 421–436) and one from the Majapahit period called Adan-adan (7v3, ed. ). It is important to note that similar expressions are found within the corpus, namely viṣṇvāṅśa in Padlegan I (4) and viṣṇvāṅśāvatāra in Sirah Keting (b16–17). For discussion of the latter, see 352–354. -prajā- -pravā- ri sira, riṁ siraḥ deniṁ suṣṭubhakti deni sr̥ṣṭabhakti sira siraḥ mataṁnyan mabaṁnyan mataṁyan -sanmata -sasmara muṅgva riṁ muṅgu ri kunaṁ ni colo, Ubheni deni volo, dabheni, colo khabeni R̥ntət·, R̥ntək· An ikaṅ i An ikad i mapakna mapakora vargga rarai -vukhirnya -vukirnya gagā dhavāṁ kapva kāgraha bahva nugraha denikaṁ denika de rikaṁ vargga rarai mvaṁ tan mva kana vinava saṁ mānak katrīṇi simāna vənaṁ vasa mānak katrīṇi paḍəm· padəm· manimpiki marimpiki sr̥kan·, liṅgaṁ sakan· liṅga Aniga maniga Anigaḥ rumban· sumban· maṁguñjai, maṁguñje mavuñjai, kliṁ kḍi pabisar· paliṁsar· banantən· banuntən· pañjut·t· pañjut· limbaṁ k· kavaḥ, limbak· kavaḥ, pāṅin-aṅin· B reads up to this point. hopan· patapan· garihan· The first akṣara could also be read as śa. In Garaman (3r6) we have śariyan· but the word garihan· also occurs in Pabuharan (4r4, ed. 13–14 where the relevant line is labelled IIa4). paṁrāma vānāma panatak· panatat· pan·ḍe mās· panaji mas· pakarapa patarapa tampə: sirir· tampə: sisir· tampə:ṁ sirir· paṁharaṁ-haraṁ, tuluṁ hutaṁ paṁharas· Atuluṁ hutaṁ pahara-hara, hulu tukaṁ Our reading paṁharaṁ-haraṁ is supported by the same word found in Sobhamerta (4r6, ed. ). However, what we tentatively read raṁ, at the start of face d, could also be read as ma (without punctuation mark), while in Munggut (2.12) and Anjatan (3r1–3r2) we find occurrences of paṁrāma followed by tuluṁ hutaṁ. For this reason, we remain in doubt as to the correct reading of the word that precedes tuluṁ hutaṁ. pakanan tahun· sakanan tahun· The term is not found in other epigraphic records. A slightly different term, namely pakan tahun, is observed in Anjatan (3v2). paniriṁ paṅiriṁ pāṅgarai pāṅgati tuṇḍan·, buñcaṁ haji duṇḍan· bukva sāji kḍi kliṁ haji paṅi mavuluṁ-vuluṁ pavuluṁ-vuluṁ tan tamātaḥ Irikeṁ tan tama Irikan sadravya- saṁ dravya Asiṅ ata salviranya Aneṅ viraṁnya kala ta lviranya kābunan· kātunan· i in mamuṁpaṁ Amuṁpaṁ malaṁ mopiḥ malaṁ mopi la mopi These words do not yield an evident sense in this context. Comparing the parallel passages in the charters of Panumbangan Cd9 and Hantang Cd24, we do not expect anything between tūtan and Aṁśa pratyaṁśa. Therefore, we consider that the sequence malaṁ mopiḥ is the result of a scribal error and needs to be expunged from the text. pratyaṁśa prakṣaka garuḍamuka garūḍamuka garuḍamukha pratiṣṭā We find pratiṣṭākna in similar contexts in Pagiliran A5, Panumbangan Ab9, and Hantang Ab10, and so we have considered the possibility of supplying kna here. Nevertheless, the fact that pratiṣṭhā is also observed in the same context Tamparang Ab9, Kemulan Ab8 and Palah Ab8 means that this reading must be accepted as a viable alternative, in the intransitive, to the passive construction with pratiṣṭhākna. 941 rṅan ugaḥ 961 -māgha-māsa tithi pratipāda māla riṁ māeṁkən· pratipāda Anumpyataka Anumaṁhyaṁtikaṁ Aprāṁsa Aprāsa Ajnva humalaṁ Ajtva humalaṁ In Garaman 4r5 and Gandhakuti 5r1 we have occurrences of Ajnva halaṁ. Is the word humalaṁ here is a mistake or a legitimate variant for halaṁ? vnaṅājamahānindikāṁguntiṅāmaṁlvaṁ vnaṅājapahānindikāṁbuntiṅāmalvaṁ vanaṅajapahānindikāguntiṅamalvaṁ kama⌈lai A taling is engraved after kama at the end of the line on face C but we also find the -ai marker at the beginning of d -tabaṁ -habaṁ paṁhañjuranya paṁhanjuran paṁlaku-laku paṁhaku-haku kunaṁ tuna -atahila -tahil mā 2 mā bū dharuṇa karuṇa kapagəhakənanya kapagəhananyan savet·-vkanya The word order here is unusual. Normally, one find savka-vetnya (cf. Horren 2r3 [eds. 104 and 112–115 where the relevant line is labelled Ib3], Pagiliran A5, Panumbangan Cd11 and 14, Sirah Keting C6 and Lawadan Ab26). Corr. savka-vetnya? kunaṁ kuvaṁ pagəḥniṁ paṁsəḥniṁ kā 2 kā u maṅgihakənaṁ pañcagati maṅgəhakən añcegaki maṅgəhakəna pancagati mataṁnyak aṁR̥ṅə: ta kita mataṁnya kaR̥ṅə: taki ta mataṁyan ta R̥ṅə: ta kita The use of enclitic -k instead of -n implies a 2nd-person subject. Cf. e.g. 7.5d mataṅnya-k anaṅis panəmbaha ri jə̄ṅta panəbusa ri jīvaniṅ hulun ‘That is why tearfully I serve you as a ransom for my life’ (ed. & transl. ) and Ghaṭotkacāśraya 21.3a mataṅnya-k ahyun pəjahāmukeṅ raṇa ‘Hence my wish to die fighting fiercely in battle’ (ed. & transl. ). hyaṁ hvaṁ Ūrddhamadhaḥ Ūrddhamavaḥ hana vvaṅ apacārā- pānavvaṅa pavārā hana vvaṅ apacara- I ri sumpətakən· pumpətakən· təkək· təkik· Apusi a upi rampak· rampat i cavuk t ḍuḍuk hatinya rahaginya rakrāk igānya cakrākigāṁnya rākrāk iganya yamakiṅkara soma kiṅkara patyanikaṁ gatyanikaṁ kunaṁ ṅaranikaṁ kunaṅ aranikaṁ gambhīra, viro gambhīra, vigā gamgīra, viga ṅaranikaṁ ṅaran i ṅaran i subi, panaśar· suvi, panagar· haR̥p· hapas· sicin· sicim· saprāṇa sapāṇa Abroṁ, palagān· sabroṁ, palaśān· Anabraṁ, palagān· tumantar· tumankar· dumantar· sagnəṁ Agnī ñaruk· tāruk· bāruk· tan adoḥ kan adoḥ rambha ramga Adumās· Aduhas· Adhikānī Avikāri gambhīra gamgīra Ahyəs· Ahyus· Ahyīs· vidgī gəg gita kr̥tayaśa kayaśa vagəd·, makādi Ikaṁ vabhəd·, matādi takaṁ samaṅkana sapaṅkaca Inanugrahan· Anugrahan· prakāśa prakhāsa makapramukha samgat· marā pramukha samgət· kəlpvan· kīlan· kəlpan· Amogha Anumagha ni śrī ki śrī The meaning of the two unexpected syllables following the final punctuation marks is unclear.

Hail! Elapsed Śaka year 1058, month of Śravaṇa, eleventh tithi, waning fortnight, Tuṅlai, Vage, Monday, the vuku being Praṅbakat, the grahacāra being in the South, lunar mansion Punarvasu, the deity Aditi, the conjunction Siddhi, the karaṇa Vava, the parveśa Kuvera, the maṇḍala being in the north-west. That was the time when the decree of the Great King — whose royal deva names were ‘Incarnation of Madhu’s destroyer, i.e. of Viṣṇu’ śrī-varmeśvara, madhusūdanāvatāra, ‘Who brings joy to friends’ ānanditasuhr̥t, ‘Lofty conqueror of the directions thanks to his lion's power’ siṅhaparākrama-digjayottuṅga, whose emblem was Jayabhaya — was received by the Lord Great Minister of Halu, the kabayan at Sarvagata.The word sarvagata is rarely attested in epigraphic sources. In the two other inscriptions issued by the same king, namely the Hantang and the Tamparang charters, in the same position we find Mapañji Kambādaha. The word sarvagata is observed in two kakavins of this period: in stanza 42.2 of the (72) and in stanza 24.9 of the (34). From the Wanua Tengah III charter (2r20, ed. 484–491, transl. 198–208) kabayan· ri Ayam· təAs· 2 mira-miraḥ pu rayuṁ, halaran· pu dhanada, we get the impression that Sarvagata is supposed to be a toponym in kabayan· riṁ sarvvagata. It came down to all the high functionaries taṇḍa rakryān in the council, beginning with the Lord of Kanuruhan, with the byname Maṇḍaka.

The occasion: All of the inhabitants in Talan, rank upon rank, paid respect to the dust of the footprints of the Great King. They had as intermediary the apatih Lord named mpu Kesareśvara, ‘endowed with right judgment and of unstoppable valor’ kr̥tavivekālaṅghanīya-arākrama, with the byname Bāguṇa. Not left behind was the teacher of the Great King, ‘promoter of Nyāya doctrine, serving as a chief of Yogins following the path of Bhairava’ naiyāyikadarśana-samr̥ddhi-kāraṇa bhairava-mārgānugamana-yogīśvarādhikāra. They informed the Great King that they had in custody an edict praśasti recorded muṅguWe choose ‘recorded’ as a contextually suitable free translation. Literally, muṅgu means ‘present, situated’. on palm leaves and marked with the Garuḍa-face as their guarantee that they were granted by Bhaṭāra Guru the right to hold their land deśa in Talan as a sīma and to have authority over all of its low land and elevated ground, including non-irrigated rice-fields, paddy fields, river edges, marshlands, kuluvutansThe word is rarely used in epigraphic sources. It is only attested in this charter (Ab7) and the unpublished Kukub charter (3v4, discussed in 25–26no. 2250, now kept in Museum Volkenkunde, Leiden, inv. nos. 4801-2a and 4801-2b). records only few other non-epigraphic occurrences, including one from the (written in the Kediri period) and (ed. 334): aglis maṅkat rahaden bhīma, kapuṅkur ing gajāhoya. aṅlakvani juraṅ səṅka aparaṅ aparuṅ, mārgātrəbis, iriṅ-iriṅ. akveh tikaṅ vanādri bhaya kalintaṅan, muvah śəma, vatəs, pabajaṅan, peṅənan iṅ avan; gunuṅ pipitu kalintaṅan; mvaṅ kapuṅkur tekang taruk-tarukan, muvah kalagen, kaputravaṅśan, ḍusun, kuluvutan. ‘Immediately Bhīma set out. He had left Gajāhoya behind. He marched through steep ravines with rocks and cliffs. The path was rocky terrain and slopes. On the road, he came by numerous dangerous forest mountains, cemeteries, boundary markers, children’s graveyards, demarcations. He came by seven mountains. And he left behind settlements, as well as religious establishments kalagen, kaputravaṅśan, and kuluvutans’ (120–121). and patapans of all types. In addition, they begged for the transfer of their edict to be recorded on a stone stele. Such was the substance of the petition of the inhabitants of Talan to the dust of the footprints of the Great King.

Because of the greatness of His Majesty the Great King’s sympathy for the request of the inhabitants of Talan — for the nature of one like him is that of the highest kṣatriya manifested as the incarnation of Viṣṇu, constantly guarding the whole world, who brings joy to all subjects, attentive to all intentions of those who respectfully implore him, kind to those who seek for protection, and unwilling to be put in debt of service by those who are unwaveringly loyal to him — this is the reason why His Majesty lit., “the dust of his footprints” approved the request of the inhabitants of Talan for the transfer of their edict to be recorded on a stone stele. At the same time, their grant was added to inimbuhan by the Great King.We are not exactly sure of the grammatical function of ya in this sentence, but suppose it must refer to the varga i talan. So the literal meaning would be something like ‘At the same time they were grant-increased by ...’.

As for the substance of the grant of the Bhaṭāra Guru to Colo, Ubheni, and R̥ntət, it was that Talan, a village of the district Panumbaṅan including all its constituent villages and circumscription atagan of Vantayan, whose corvée is equal to 1 kupaṅ, would serve to become the sīma of the inhabitants of Talan. It is seized including its low land and elevated ground, including all kinds of non-irrigated rice-fields, paddy-fields, orchards, river edges, marshland. All of them are taken by the inhabitants of Talan. And they will not be entered by the subordinates of the three high dignitaries: the Paṅkur, the Tavan and the Tirip, [i.e.] all those who previously had a claim on royal revenue from the occupational groups big or small, beginning with the various Miśras, the paṅuraṅ, the kriṅ, the paḍəm, the manimpiki, the paranakan, the limus galuh, the paṅaruhan, the taji, the vatu tajəm, the maṅriñca, the maṅhūri, the paraṅ, the sukun, the halu varak, the ramanaṅ, the rakasaṅ, the overseer of gəṇḍiṅ, the piniṅlai, the kataṅgaran, the tapa haji, the air haji, the malandaṅ, the ləca, the ələb-ələb, the kalaṅkaṅ, the kutak, the taṅkil, the trəpan, the salvīt, the sinagiha, the kyab, the srəkan, the liṅgaṅ, the vatu valaṅ, the vilaṅ thāni, the pamaṇikan, the aniga, the sikəpan, the rumban, the tirvan, the viji kavah, the tiṅkəs, the māvī, the manambaṅi, the taṅhiran, the overseer of merchants, the overseer of smiths, the maṅrumbai, the maṅguñjai, the overseer of Kliṅ, the overseer of Huñjəman, the overseer of gambling, the puluṅ paḍi, the overseer of harlots, the pabisar, the paguluṅ, the pavuṅkunuṅ, the overseer of Banantən, the miśra hino, the miśra aṅin-aṅin, the vli tambaṅ, the vli vaduṅ, the vli hapū, the vli harəṅ, the vli pañjut, the suval, the tambā, the limbaṅ, the kavah, the palamak, the urutan, the dampulan, the pakaluṅkuṅ, the təpuṅ kavuṅ, the suṅsuṅ paṅuraṅ, the karərəṅan, the pasuk alas, the sipat vilut, the jukuṅ, the pāṅin-aṅin, the pāmāvaśya, the hopan, the panraṅan, the skar tahun, the garihan, the pabayai, the paṅrāma, the avur, the panatak, the goldsmiths, the panigaṅ-atak, the paṅdva-mās, the panigaṅ-blah, the pakarapa, the tampə̄ sirir, the pinta-palaku, the paṅharaṅ-haraṅ, the tuluṅ hutaṅ, the pobhaya, the kipa-kipah, the pavalanda, the pakanan tahun, the paniriṅ, the pacumbi, the paprāyaścitta, the pavuvuh, the pāṅgarai, the pavlaṅ-vlaṅ, the tuṇḍan, the royal corvée, the eunuchs, the royal servants, the healers, the sambal, the sumbul, the mavuluṅ-vuluṅ, the singing actors, the wayang-performers, the comedians abañol, the siṅgah, the pabrəsi, all of the courtiers, and so forth — they shall not enter the sīma in Talan. It is only the inhabitants of Talan who shall have the authority over all of their royal revenue.

Likewise are all the fines to be imposed for ‘pain and relief’ sukha-duḥkha, great or small, no matter what their types may be, such as ‘areca-blossom without betelnut’ mayaṅ tan pavvaḥ, ‘gourd vines that grow in the courtyard’ valū rumambat iṅ natar, ‘disaster’ vipati, ‘a corpse covered with dew’ vaṅkai kābunan, ‘blood spattered on the road’ rāh kasavur i havan, ‘spittle that is sprayed’ hidū kasirat, ‘slander’ dūhilatən, ‘violence’ sāhasa, ‘rash speech’ vākcapala, ‘rash acts with the hand’ hastacapala, ‘producing the dust of a file’ mamijilakən vuriniṅ kikir, ‘attacking in fury’ mamūk, ‘rape’ mamuṅpaṅ, ‘repeated attack’ lūdan, ‘following’ tūtan, ‘apportioning of shares’ aṅśa pratyaṅśa, ‘punishment and wrongful punishment’ ḍaṇḍa kuḍaṇḍa, ‘poisons of all sort’ maṇḍihala and such like. It is only the inhabitants of Talan who shall have the authority over all of them.

Such was the substance of the grant of Bhaṭāra Guru to the inhabitants of Talan — an edict recorded on palm leaves and marked with the Garuḍa-face — which was confirmed by the Great King. Consequently, the Great King agreed that it would stand permanently on a stone stele. As for the time of the grant of Bhaṭāra Guru to the inhabitants of Talan, it was in Śaka 941, additional month of Māgha, first tithi, waning fortnight, Haryaṅ, Umanis, Wednesday, the vuku being Dukut.

As for the substance of the addition paṅimbuhThe word is derived from the base imbuh and its derivations such as paṅimbuh, inimbuh, and umimbuh are observed in the inscriptions issued by King Sindok (Linggasuntan 851 Ś., A6; Kanuruhan 856 Ś., 8), Airlangga (Kusambyan 945 Ś., B36; Bimalasrama date lost, 4.5; Turun Hyang B 976 Ś., Cd19; Anjatan date lost, 4r7) and at least one other king of the Kediri period (Panumbangan 1042 Ś., Ab7). The words inimbuhan (A11) and paṅimbuh are used here because the present charter was issued to grant additional privileges to the holders of the grant made by Bhaṭāra Guru. See also n. 180 below. The following inscriptions are absent from : Kusambyan (ed. ), Bimalasrama (ed. ), Anjatan (ed. ). of the Great King to the inhabitants in Talan, it concerned their being entitled to have a longer platform ? varuga inantun, to have eight pillars ? aśakā inaṣṭa, to pave the courtyard anumpyatak,The words matumpyatak and manumpyatak are observed only in inscriptions of the Kediri period, namely, besides the present occurrence, in Geneng I Ab25; Ceker Ab9; Lawadan Ab10. Moreover, the form tinumpyatak is observed in stanzas 161.1 and 164.2 of kakavin written in the same period (402, 406). to build a palanquin in layers, to have a palanquin with turnery, to offer nāgapuṣpa cloth, to use jənu humalaṅ unguent; they would be entitled to have intercourse, pierce the ear-lobes, cut the hair, given in possession to amaṅlva or inflict wounds aṅrāhana on children; they would be entitled to take a prostitute as slave, to mate with a kamambaṅan prostitute, to eat royal meat, to serve kamalai fruit on a wooden tray, to cut hair on the seat, to play on the seat, to hold yellow wood, to have a tabaṅ-tabaṅ drum. But there should not be a forerunner for them when they take a walk.

As for the course of action to be taken by the inhabitants of Talan, it concerns their reliability in delivering atahilThe base form tahil and its derivations such as atahil, matahil, patahil, and satahil are attested in many inscriptions issued by King Sindok up to the Majapahit period. only registers the word tahil meaning “a part. weight, esp. of gold and silver; a part. kind of tax or tribute”, but lists hardly any of these derived forms. In our context,atahil seems to indicate the action of delivering some kind of tax or tribute. royal revenue in the form of paṅaṣṭāṅgī tax of 2 māṣa without arik levy to the holy foundation in Dharuṇa every Full Moon of the month of Asuji. It should not be interfered with by others.

Such was the substance of the addition of the Great King granted to the inhabitants of Talan, to stand permanently on a stone stele and to be considered to be irrevocable by them including their descendants into the future’s future. It is not to be disturbed by the future kings. But if there are ones who will disturb the stability of the grant of Bhaṭāra Guru along with the addition of the Great King to the inhabitants of Talan, be they brāhmaṇas or kṣatriyas, let alone if they are vaiśyas or śūdras, they should be fined 2 kāṭi and 10 suvarṇa. In addition, they will encounter the five forms of suffering in this world and hereafter.

For that reason, you may please pay heed, you gods of the five elements, you gods of the directions East, South, West, North, Southeast, Southwest, Northwest, Northeast, Zenith, Nadir, including the Center. If there are people who misbehave or offend by disturbing the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan: catch them, cut them off, throw them down, turn them upside down, strangle their necks, bind together their hands, break up their feet, split their skulls, scoop up their brains, tear out their livers, rip open their entrails, pull out their intestines, break any of their ribs, cut off their flesh, drop them in the copper-cow-headed cauldron, to be cooked in the cauldron of Yama’s slaves. Such should be the future deaths of the miscreants who disturb the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan.

As for the names of the inhabitants who received the grant of His Majesty the Great King to the inhabitants of Talan, they were Gambhīra and Vigā. Enumeration of the names of the inhabitants of Talan who benefited from the grant by His Majesty the Great King: Sudhi, Panagar, Putravatī, Haṣap, Sicin, Saprāṇa, Abroṅ, Palagān, Sayo, Tumantar, Kaviṣṭa, Sagnəṅ, Ratih, Ñaruk, Tan Adoh, Rambha, Jīva, Adumās, Dumunuṅ, Saṅ Bhaṇi in Adhikānī Nyū Dantī, Gambhīra, Ahyəs, Śrī Vidgī, Kr̥tayaśa, Dumunuṅ and Vagəd, the first being Viro. Such was the enumeration of the inhabitants who benefited from the grant by His Majesty the Great King. The document was written by master Prakāśa, whose chief was the official of KəlpvanOne wonders if this corresponds to kulupvan in the Kancana charter 9v4 (10th century CE, see 133–135). called master Amogha.It is worth mentioning that these names of ācāryas sound very Buddhist and perhaps this fact can be linked to the fact that Talan is one of the təpi siriṅs (neighboring villages) of the Buddhist monastery mentioned in the Bimalasrama charter (10r6). In addition to that, Talan is also one of the four boundaries of the Buddhist foundation in Kancana observed in line 4r2 the Kancana charter (10th century CE, see 133–135). On these occurrences of the toponym Talan in other inscriptions, see also §6 below. Although the present passage can be translated as ‘the document was written by renowned prakāśa masters, chief of whom was the official of Kəlpvan called master Amogha’, the translation offered here is based on the observation that we do not normally get such phrases as ‘written by renowned masters’ and supported by a similar passage found in Panumbangan Cd21 makapramuka mpu paṅajyan· ri panumbaṅan· ḍaṅ ācāryyāntaraja.

163-164LXX 71A. 152 1–7 27–30