svasti śaka-varṣātīta 800 śravaṇa-māsa tithi trayodaśi kr̥ṣṇa-pakṣa‚ pavu, U, śu, vāra‚

tatkāla dyaḥ puṭu dinulur· deni rāmanira I kapuhunan·, juru pu go tuha banuA saṁ Ādikā‚ muAṁ saṁ surā muAṁ saṁ tarā, saṁ garyya‚ ḍaṇḍa si kupiṁ, nāhan· kvaiḥ rāmanta dumulur· dyaḥ puṭu kālanyan· pinuput· pamuAtni sīmanira I vintaṁ mas·, kāla pitāmaha Iṁ kailāsa vineḥ I maṅulihi,

kunaṁ parbhaktyanya I bhaṭāra śrī haricandana, kayatnāknanira muAṁ Anak·-vkanira, katka dlāha, tan· pīṭā I tkani kapūjān· bhaṭāra haricandana, Iṁ trisamvatsarādi, praṣama mabuka pintu, maṅasəAkna ya pasaṁ bras· tahilan· 1 muAṁ phalāphalinya I bhaṭāra, muvaḥ tkani kapūjān· bhaṭāra buAt thyaṁ pisan· Iṁ satahun· mapuñjuṅa sira Agavaya Annaliṅga pamūjā I bhaṭāra brahmā, muvaḥ mārgaśira-māsa, mākha-kāla, maṅasəAkna ya pasaṁ bras· tahilan· 1 muAṁ phalāphalinya, I bhaṭāra haricandana,

manamvaḥ dyaḥ puṭu‚ maṅasəAkan· sira mas· mā 2 vḍihan· yu 1 I samgat· tiruAn· pu sapi‚ samgat· maṅulihi, pitāmaha Iṁ kailāsa, vineḥ vḍihan· yu 1 mas· mā 2, tuhān· I maṅulihi, pagar vsi, saṁ phaṇa varaṅan·, vineḥ vḍihan· yu 1 mas· mā 2, taru maṅamvil· ḍa punta pula, vineḥ vḍihan· yu 1 mas· 2, saṁ karaṅka, tuṅgu rumaḥ I jamvu, vineḥ vḍihan· yu 1 mas· mā 2,

tatra sākṣī pitāmaha bhagavanta makabaihan·, muAṁ saṁ talahantan· kālih‚ ḍa punta vgil· ḍa punta mayaṅkā, rāma I bun hamas· kāliḥ saṁ karaṅ hulu, saṁ Aḍuti‚ parujar· si padmini, juru I ḍihyaṁ pu maṇḍiṁ, pasiṅir· saṁ paluṅan·, muAṁ saṁ nalī, saṁ prabhī‚ pasak· kinabehannira pirak· mā 8,

likhita saṁ paṅuraṁ saṁ triyur· tuṁtuṁ kaṇvarvoliha pirak· mā 2

jagatāṁ sarvvatobhadra‚ varan dāsyasi sāmpratam· Asmāsu sakaleṣv aieva, Asāmānyopalabdhaye nāveśyaḥ darśano baddhyaḥ nirvvāṇaḥ pānyakas tathā Āhr̥to bhaiṣajaś caiva sarvve te mataru coditaḥ brahmaṇī gariṇī tatvam anāryyam vihīnan tathā yadvat pāpaṁ mahat prāpya tadvat· maR̥ccha śapāt śapāt· ||

pavu pa The need to correct the abbreviation for the name the ṣaḍvāra was pointed out by . saṁ surā saṁ surā My reading agrees with 476. vintaṁ pintaṁ pīṭā pīṭhā Was pīḍā intended? praṣama mabuka prasama buka I assume on the analogy of Taji (1r6, 7r5) that we require a prefixed verb form after prasama and that the second ma has been dropped by haplography. mākha-kāla makha-kāla saṁ phaṇa ḍaṇapo saṁ Aḍuti Proposing the alternative reading Adhuti, 971 claims: Le dh est mal formé mais aucune autre lecture n’est possible. pasiṅir· pasiṅar· kaṇvarvoliha kapvoliha 2511 notes: Lecture incertaine, mais la plus probable nous paraît kaṇṭalīha. Le « kapwaliha » de Poerbatjaraka nous paraît exclu. But Damais' alternative reading yields no sense.

Hail! Elapsed Śaka year 800, month of Śrāvaṇa, thirteenth tithi of the waning fortnight, Panirvan, Umanis, Friday (i.e., 1 August 878 CE).

That was when dyah Puṭu was accompanied by his headmen at Kapuhunan: the foreman called pu Go; the village elders called saṅ Ādikā and saṅ Surā and saṅ Tarā‚ saṅ Garya; the daṇḍa called si Kupiṅ.The function called ḍaṇḍa is only rarely attested. The only other occurrence I am aware of is ḍaṇḍa pu Aṅgəhan in the Mangulihi A inscription (line B1). Those were all the headmen who accompanied dyah Puṭu when the pamvat of their sīma at Vintaṅ Mas was accomplished, and when the priest pitāmaha of Kailāsa was given Maṅulihi as apanage.The priest of Kailāsa intended here seems to be the person mentioned as official of Maṅulihi in line 1r7.

As for its i.e., the village's service ? parbhaktyan to the deity Śrī Haricandana, they as well as their descendants must exert themselves for it down into the future. They must not be neglectful pīṭā, i.e., pīḍāThe sentence is analogous to Wintang Mas II (1r4–5) Iṁ trisamvatsara ya tan· luptā. It could be that pīṭā is an irrealis form derived from pīṭa, just as luptā is derived from lupta. It seems to have been mainly on the basis of this analogy that scholars starting with Krom () have considered that the word must mean something like negligent. Sarkar (II355) lists the word as pīṭhā and translated sit idly, implying that he considered it a loanword from Skt. pīṭha seat. It seems more likely that the intended base word was pīḍā, itself derived from the verbal root pīḍ which can mean, among other things, to hurt, harm, injure; to break (a vow); to neglect (one's family). In Old Javanese, the word is so far attested only in the compound parapīḍā. Cf. Vararuci's (331) nihan lvirniṅ tan saṅsargan, vvaṅ maṅulahakən pisakit, parapīḍā durācāra, vvaṅ gə̄ṅ pramāda, vvaṅ mithyāvāda, vvaṅ tan apagəh kabhaktinya, vvaṅ gə̄ṅ rāga, vvaṅ sakta riṅ madya, nahan taṅ nəm kaniṣṭaniṅ vvaṅ, tan yogya sivin. at the moment ? təkanNone of the meanings recorded in təkan, under təkan iṅ, namely up to, until, including, seem to be adequate in contexts such as the present one. Cf. also Rampal (794 Ś., lines 6–7) Anuṁ (m)apa(s)a(ṅ)ṅa Inimpǝnnakan· saṁ tali I tkaniṁ vulan· hapit· mā 1 ku 2 and Gulung-Gulung (851 Ś., lines A6–7) mataṅyan tuṅgala gatyanikaṁ saṁ hyaṁ kahyaṅan· kapva siliḥ lavada sakarmmaṇya I paṅavān· muAṁ I himad· yan· tkaniṁ kapūjān· bhaṭāra I paṅavān· Umilva sakarmmaṇya I himad· tkaniṁ kapūjān· bhaṭāra I himad· Ilva sakarmmaṇya I paṅavān·. of the worship of the deity Haricandana. At the start of the triennial period, together they open the doors ? buka pintu.According to s.v. buka pintu, pamuka lavaṅ, the expression denotes a certain contribution or payment, with reference to the present passage and a Balinese inscription where we read pamuka lavaṅ. But it does not seem necessary to assume such a fiscal connotation here. Although it remains unknown what ritual context is implied by the term trisamvatsara, the collocation with umah in Mangulihi A (A24) suggests that actual temple doors and the Malay meaning of buka are likely to be involved in buka pintu. They shall offer 1 tahilan of pasaṅ bras with its various fruits to the deity. Also, at the moment of the worship of the deity Haricandana, the divine corvée once per year is that they must present food mapuñjuṅapuñjuṅ amuñjuṅ sticking out with the point upwards? Amuñjuṅ here does not seem to be related to ModJ muñjuṅ (to present st., esp. food, in token of respect or gratitude) and bal. mamuñjuṅ (to present food to the dead). Zoetmulder's dictionary does not cite the present passage which evidently does involve a meaning comparable to the Modern Javanese and Balinese words that he refers to. by making a rice-cone anna-liṅga for the worship of the deity Brahmā. Also, the month of Mārgaśira is the festival period. They shall offer 1 tahilan of pasaṅ bras with its various fruits to the deity Haricandana.

Dyah Puṭu offered homage. He offered 2 māṣas of gold and 1 set of vḍihan cloth to the official of Tiruan called pu Sapi.This official also figures in Wanua Tengah I (lines 7–8) and in the parallel passage in Wanua Tengah II. The official of Maṅulihi, i.e., the priest of Kailāsa,See line 1r3. was given 1 set of vḍihan and 2 māṣas of gold. The foreman at Maṅulihi, i.e., the Pagar Vəsi called saṅ Phaṇa Varaṅan was given 1 set of vḍihan and 2 māṣas of gold. The Taru Maṅambil called ḍa punta Pula was given 1 set of vḍihan and 2 māṣas of gold. Saṅ Karaṅka, home guard at Jambu, was given 1 set of vḍihan and 2 māṣas of gold.

The witnesses to it were all reverend priests, along with the two talahantans called ḍa punta Vəgil and ḍa punta Mayaṅkā; the two headmen at Bu Hamas called saṅ Karaṅ Hulu and saṅ Aḍuti; the herald called si Padmini; the foreman at Ḍihyaṅ called pu Maṇḍiṅ; the pasiṅirs called saṅ Paluṅan, as well as saṅ Nalī and saṅ Prabhī. The gifts pasak shared by them were 8 māṣas of silver.

Written by saṅ Paṅuraṅ and saṅ Triyur Tuṅtuṅ: both shall share receive 2 māṣas of silver.

O you who face outwards in directions to all creatures! You will please give a boon now to us all, so that we may attain something uncommon.

Like the ..., ignoble and destitute, that you obtain, on sin as great you must fall due to every curse.

This charter has previously been designated as Pintang Mas or Kapuhunan. The designation Wintang Mas I is here preferred, to emphasize the connection with a charter issued three decades later that also concerns a sīma at Vintaṅ Mas, called Wintang Mas II.

First discussed , then edited in . The text was initially verified by Arlo Griffiths at the University Library in Leiden, on 9 May and 23 December 2009. The digital edition presented here was reverified from photographs in September 2024.

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