mabaki ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan·, ri tija, mvaṅ i haru-haru, Atəhər· kabhukti deni kbo kikil·, kunaṁ lavasnya kadval·, vvalu likur tahun·, kunaṁ tiṅkaḥnya de buyut amabaki Atinumbas· varuk· lpas· tan kapramăṇa Ikaṁ sīma kavajvan· ri tija, mvaṅ i haru-haru denikaṅ avaju ri manayutī, kevala buyut amabaki juga pramāṇa ri salbak·-vukirnya, savaḥnya, kəbvanya, sapaniskāranya kabeḥ, tka ri sukhaduḥkhanya magəṁ maḍmit·, tuhun tan· kola§h-ulaha Ikaṁ sīma tija haru-haru denikaṅ avaju ri manayuti, Apan· huvus· pulu lpas·, kunaṁ keṅət-iṅətanya de śrī mahārāja, sor pakṣanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, mvaṅ ikaṁ ḍinamvan·, balavăn· pakṣanikaṁ kbo ki2kil·, makanimitta vara-varaḥ rakryān jasun· vuṅkal· I śrī mahārāja, sira liṁnira pramāṇa Irikaṁ sīma kavajvan· yatan· tuhagana Ikaṅ avaju ri suruhanya, Āpan nāyaka parani sadr̥vya-hajinikaṁ sīma kavajvan· liṁ rakryān· jasun vuṅkal·,

tinañan· pvekaṅ avaju ri manayuti maṅaran· vasana, ḍinamvan· de śrī mahārāja ri parani dr̥vya-hajinikaṁ sīma kavajvan· ri tija, lāvan i haru-haru, Ikaṁ pinupunikaṅ avaju ri manayuti, mājar ikaṅ avaju ri manayuti maṅaran vasana, mvaṁ ḍinamvan·, pinakapaṅivə:nya Irikaṁ paṅuraṅ aṅasūvuh-uvuḥ liṁnya, tan tinahilakənya riṁ nāyaka, mithya ta ṅaranikā rakryān· jasun· vuṅkal yan panəṅguḥ mareṁ nāyaka dr̥vya-hajinikaṁ sīma kavajvan·, ri tija, lāvan i haru-haru, kahola⌈n denikaṅ avaju ri manayuti, maṅkana panəṅgauḥnikaṅ avaju ri manayuti, tan vnaṅ anaṇḍākn irikaṁ sīma kavajvan·, tan vnaṅ adval·§ varuk·, tan vnaṅ adval· lpas·,

mithya gatinikā, makanimitta pobhayanikaṅ avaju ri manayuti makamukhya Ikaṁ vasana, ḍinamvan·, Ikaṅ avaju ri mapapan·, Avaju ri paḍaṁ, Avaju ri paṅkaja, Avaju ri paliñjvan·, paḍāvaraḥ I śrī mahārāja yan· vnaṅ anaṇḍakən·, paḍa vnaṅ adval· varuk·, paḍa vnaṅ adval· lpas· Irikaṁ sīma kavajvan·, tan· pareṁ nāyaka dr̥vya-hajinya, kevala kapramāṇa denya sovaṁ-sovaṁ, tuhun ikaṁ paṅmas·, lāvan ikaṁ pore liṁnya mareṁ nāyaka, kalñokan· deniṁ parāvaju ta ṅaranikā Ikaṅ avaju ri manayuti, vara-varah ikaṅ avaju kapāt· hiniḍəp de śrī mahārāja, maṅkana kasorni pakṣa§3nikaṅ avaju ri manayuti, kunaṁ təmən amagəhakən· pakṣanikaṁ kbo kikil·, vvaya tulis· rakryān asīma kmitanikaṁ bu§yut amabaki Amapagəhakn ikaṁ buyut amabaki yan· pramāṇa ri tumbas·-tumbasan· buyut amabaki, Irikaṁ sīma kavajvan· ri tija, lāvan i haru-haru, kaliliranani vka vet· buyut amabaki, tan kolah-ulaha denikaṅ avaju ri manayuti tka ri vka-vetnya, tka ri dlāhaniṁ dlāha,

Ikaṁ vvaṁ yan· huvus pinagəhan· deni tulis· rakryān asīma, pinagəhakn ikā de śrī mahārāja, tan ucap-ucapən· tka ri dlāhaniṁ dlāha, lāvan· muvaḥ Atyanta lavasnyan· tinumbas ikaṁ sīma kavajvan i ti§ja lāvan i haru-haru, tka vvalu likur tahun·, tan· hana paṅanuvandhanikaṅ avaju ri manayuti, kveḥnira saṁ nāyaka ri haR̥p·,

amabaki amataki Stutterheim misreads this word with t instead of b throughout his edition. Further instances will not be noted. huvus· pulu lpas· We consider pulu to be some kind of copying error, as no word pulu or anything close to it seems to fit here. Perhaps the word is redundant altogether, seeing that huvus lpas is a fixed combination while pulu shares its vowels with huvus and its consonants with lpas. Another possibility is that it is an error for pupu(l). aṅasūvuh-uvuḥ aṅasū vuvuḥ kahola⌈n Correct kolah-olahan (a rare form attested elsewhere only in Kedungwangi) or kolah-ulahan (frequently attested)? panəṅgauḥ° panəṅga° panəṅgaḥ° ucap-ucapən· uvap-uvapən· °vandha°°vanḍa° °vaṇḍa°

the founding fathers regarding the purchases of the founding fathers buyut amabaki in the sīmas of the garment wearers kavajvan in Tija and in Haru-Haru. Subsequently they were enjoyed by Kbo Kikil. As for the duration since they were sold, it is twenty-eight years. As for the conditions under which they were purchased by the founding fathers, it is as varuk land and free.The term (lmaḥ) varuk is found in the Alasantan and Paradah I charters of Sindok's reign. It is only very rarely found in other periods (one case being the Paguhan inscription of 1338 Śaka). The sīmas in Tija and in Haru-Haru are not under the authority of the garment wearers avaju at Manayuti. Only the founding fathers alone have authority over all their valleys and hills, paddy fields, orchards, and all their belongings, including their pain and relief, great or small. Truly the sīmas in Tija and in Haru-Haru shall not be interfered with by the garment wearers at Manayuti. For they are already free. Now it should be considered attentively by the Great King that the case of the garment wearers at Manayuti — notably Vasana and Ḍinamvan — is weaker while the case of Kbo Kikil is stronger, on the grounds of the report of the Lord of Jasun Vuṅkal to the Great King.The rakryān of Jasun Vuṅkal figures in Baru (952 Śaka) Cdef11, Sima Anglayang (before 968 Śaka) 5r2, Garaman (975 Śaka). Outside of the combination with rakryān, the synonymous toponym Bavaṅ Vatu appears already in Cunggrang II (851 Śaka) and both versions of the toponym continue to occur down to the Majapahit period. He said that he sira, i.e., Kbo Kikil? has authority over the sīmas of the garment wearers and that the garment wearers are not diligent in their task, for the nāyakas are benefitting from all the royal revenue of the sīmas of the garment wearers. Thus spoke the Lord of Jasun Vuṅkal.Alternatively: He said that he the Lord himself or Kbo Kikil? held authority over the sīmas of the garment wearers if the garment wearers were not diligent in their task — but then how would this connect with the āpan clause?

@@@When the garment wearers at Manayuti called Vasana [and] Ḍinamvan were questioned by the Great King about who is benefitting from the royal revenue of the sīmas of the garment wearers at Tija and Haru-Haru goes, that is collected by the garment wearers at Manayuti, the garment wearers at Manayuti called Vasana and Ḍinamvan informed that they give special attention to the paṅuraṅs who say they are raising orphans (*aṅasu uvuh-uvuh liṅnya) for which no tribute is paid by them (the paṅuraṅs or the garment wearers?) to the nāyakas; [hence] that the Lord of Jasun Vuṅkal is what one calls deceitful insofar as he asserts that the royal revenue of the sīmas of the garment wearers at Tija and Haru-Haru is benefitting the nāyakas, due to interference by the garment wearers at Manayuti. Such was the assertion of the garment wearers at Manayuti [who added that] it is not allowed to pawn the sīmas of the garment wearers, not allowed to sell them as varuk [land], not allowed to sell them free. (3r2–3v4) The [previous] position is deceitful, on the grounds of the concurrence of the garment wearers at Manayuti, notably Vasana [and] Ḍinamvan. The garment wearer at Mapapan, the garment wearer at Paḍaṅ, the garment wearer at Paṅkaja [and] the garment wearer at Paliñjvan all reported to the Great King that it is allowed to pawn, allowed to sell as varuk [land], allowed to sell free the sīmas of the garment wearers; [that] their royal revenue does not benefit the nāyakas; [that] they are exclusively controlled by each one. But even so the so-called paṅəmas and pore benefit to the nāyakas. Cheated by the other garment wearers is what the garment wearers at Manayuti are. [This was] the report of the four garment wearers, taken to heart by the Great King. Such was the weakness of the case of the garment wearers at Manayuti. But [the Great King] sincerely confirmed the case of Kbo Kikil. The Lords sīma holders had a document kept in custody by the founding fathers confirming about the founding fathers that the control over the purchases of the founding fathers in the sīmas of the garment wearers in Tija and in Haru-Haru will be inherited by the descendants of the founding fathers, and shall not be interfered with by the garment wearers in Manayuti including their descendants, into the future’s future. (3v4–3v6) The man who had been sustained by the document of a Lord sīma holder was confirmed by the Great King. [Even] into the future’s future it should not be discussed. And further, the duration since the sīmas of the garment wearers in Tija and in Haru-Haru were sold being exceedingly long — amounting to twenty-eight years — the garment wearers in Manayuti have no continuity paṅanubandha, all of the nāyakas in front,

First edited by W. F. Stutterheim () without translation; edited again by Boechari () with Indonesian translation. This digital edition was established by Arlo Griffiths in April 2023 from photographs. Only significant variant readings are recorded in the apparatus.

I57-59 VIII494-499