Gandasuli (early 8th century CE) author of digital edition Arlo Griffiths DHARMA Paris, Jakarta DHARMA_INSIDENKGandasuli

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namaś śivāya, Au mahājana ḍi sahiṅ ālas· partapān· tuha ṅuḍa laki vini maṇḍaṅar· vuAt·tānta parāvis·, dhimidharma gatiṇḍa ḍaṁ karayān· partapān· ratnamaheśvara siḍa busu maun· namāṇḍa ḍaṁ karayān lāki busu Iti namāṇḍa ḍaṁ karayān· vini Atyanta dharmiṣṭha siḍa ḍuA Ayāṇḍa ḍaṁ karayān· lāki parpuAntaṅ anakabbi namaṇḍa, Ayāṇḍa ḍaṁ karayān· vini parpuAntaṁ panuAḥhan· namaṇḍa siḍa Inan ḍuA Atibhāgya siḍa varanak· puruṣaratna varanak· strīratna Aḍiṇḍa ḍaṁ karayān· lāki busu tamva namaṇḍa, Iparḍa ḍaṁ karayān parttapān· busu bajra busūttara ḍaṅaṇḍa sānak· busu taral· busu Uvḍai, ḍaṅaṇḍa sapopo busu huvuriya nāma pamāṇḍa viṣṇuratha namāṇḍa sarabhāra ḍi nāyaka vatak bunut· tathāpi ḍaṅaṇḍa sapopo busu padaruṁṅa nāmāṇḍa sārabhāra ḍi nāyaka vatak kayu hāsam· tathāpi varanak· siḍa busu putiḥ paṅin· tujuḥ pahikt· svasti pagar vvassi Āvat· Iṇḍu Anakḍa kulaputrī Inan parāvis· tathāpi pagar vvatu pagar duri si buha samvuḥ vitaka dadaṁ vihāra nagarī Inanta bañakña Anakḍa ḍaṁ karayān· partapān· puṇyaprabhāvāṇḍa ḍaṁ karayān· partapān· kathamapi sukha subhikṣa, ya rājya ḍirakṣa Iya sabañakña yaṁ deśa Itas-tataḥ pūrvva dakṣiṇa paścima Uttara Itas-tataḥ Iya maṁstuti guṇāṇḍa ḍaṁ karayān· partapān·, tathāpi Āḍa Ācāryyāṇḍa gālava nāmaṇḍa sthāpaka siḍa tathāpi bapuhmuṇḍa ḍaṁ karayān· śivārjita nāmaṇḍa nāyaka ḍi praṁ kapulaṁ siḍa Inan parāvis· siḍa ta sahāyāṇḍa ḍi dharma puṇya kuśala, Iya makajāḍi pratiṣṭa di hyaṁ hāji tarkalaut saṁ hyaṁ vintaṁ prasāda suprayukta-kṣaitra-sahita Iyaṁ mātraña viniḥnya kṣetra ḍi taraḥ buṅa, tlu bariḥ pragāluḥ Ampa lattir· pamaṇḍyan· tlu lattir· kinaĀyvan· Ampa lattir· vunu tlu lattir· pavijaḥhan· ḍuA lattir· kayvara maṇḍar· ḍuA lattir· vaṅun· baharu salattir· muṇḍu ḍuA lattir· kakalyan· salattir· tarukān· salattir· mātrāña viniḥ ḍi taraḥ buṅa parāvis· Ampa poluḥ salattir· parttakan· ḍi valunu, papospuḥ ḍi pragāluḥ parpuAnta varpattiḥ mānalu nāmāṇḍa naiyaka ḍi kyu buṁṅan· sahăyāṇḍa varpatiḥ puliṁ hasin nāmāṇḍa nāyaka ḍi māntyasiḥ ḍua punta marhyaṁ jñānatatva nāmāṇḍa

Au- Oṁ Damais (1968: 322, 339) noted that the text shows Au and not O, but did not object to De Casparis' idea that a cecak is to be supplied. It seems quite uncertain to us that the Sanskrit sacred syllable om is intended here. tuhaṅ uḍa tuha ṅuda Unless we are dealing with a scribal error for muda, it is unclear whether the ṅ is a prefix or an enclitic. If the latter, we seem to observe the same usage of ṅ in partuanta-ṅ that occurs twice in line 3. But ṅuda exists in Balinese. maun· plār· The vowel is clearly the same as in tarkalaut in line 11. dharmiṣṭha dharmastha parpuAntaṅ anakabbi parpuAnta jantakabbi parpuAntaṁ parpuAnta Atibhāgya Adhirākṣa puruṣaratna putra maratna The correct reading was actually proposed by De Casparis himself in his note 12. tamva tarbba ḍaṅaṇḍa Udaṇḍa taral· taray· Uvḍai, daṇḍai ḍaṅaṇḍa Udaṇḍa huvuriya nāma huvuriyan viṣṇuratha viṣṇurata ḍaṅaṇḍa Udaṇḍa padaruṁṅa padaraṅan sārabhāra sarabhāra Actually it looks more like sānakana. kayu hāsam kahuluAn paṅir· tujuḥ padi, taijaḥ Āvat· Avat· samvuḥsampuh Inanta bañakña Inan sabañakaña yayaṁ gālava dhalava Cf. Samalagi (1v10) dalinan· pu gālava. According to Sanskrit dictiomaries, gālava is the name of an old sage and preceptor. nāmaṇḍanamaṇḍa hājihaji -kṣaitra- -kṣair De Casparis has mistaken the suku from line 10 pulaṁ as layar. Nevertheless he did see (note 36) that a syllabe tra has been omitted here. taraḥ buṅa De Casparis refers to line 13, where he reads tanaḥ buṅa and suggests that taraḥ might be an error here for tanaḥ. But the reading is taraḥ in both cases. kinaĀyvan·tina Ayun· De Casparis (note 39) suspected that tiru ayun might be intended. maṇḍar·mandir· vaṅun· baharuvaṅur· mātrāñamātraña taraḥ buṅatanaḥ buṅa poluḥpuluḥ De Casparis (n. 43) explicitly denies that po is engraved, but he is mistaken. valunu, papospuḥvalunuḥ pu posuḥ varpattiḥ mānaluvarpatiḥ manulu puliṁ hasinpulī hasin māntyasiḥmantyāsiḥ jñānatatva nāmāṇḍa At the end of the text, De Casparis (n. 52) describes a clearl;y visible closing symbpl, consisting of two oblique strokes with a circle in between them, but none of this is actually visible on the stone.

Homage to Śiva! The chiefs around the boundaries sahiṅDe Casparis understands sahiṅa-alas. of the hermitage forest, old and young, men and women, may ? auWe speculate that au had a grammatical function like semoga in Modern Malay and muah in other Old Malay texts. listen to all your works. Virtuous was the action of the lord and lady of the hermitage named Ratnamaheśvara. The lord was called Busu Mauṅ, the lady was called Iti.On this passage, see the comments in Damais 1968: 335–336. The both of them were exceedingly virtuous. The mother ayaThat aya means mother was assumed by De Casparis on weak grounds (see the criticism in Damais 1968: 337), but has subsequently been confirmed by the usage in the Sojomerto and Sungai Musi inscriptions. of the lord was called parpuantaṅ anakəbi;The word anakəbi means woman, wife, girl in Old Javanese. the mother of the lady was called parpuantaṅ panuahan. These were both very fortunate to conceive respectively of a jewel of a man and a jewel of a woman. The younger sibling of the lord was called Busu Tamva; the (siblings) in-law of the lord and lady of the hermitage were

Two provisional readings by J. L. A. Brandes (); edited again by J. G. de Casparis ().As pointed out by Damais (1960, 1968), De Casparis misread many cases of ḍ as d. There are many inconsistencies between statements in De Casparis’ notes (whose placement is also often somewhat distant from the characters concerned) and readings adopted in his edition. There are also numerous small typographic errors (e.g., with regard to vowel length) in De Casparis' edition. Such relatively insignificant variant readings are not recorded in our apparatus. Re-edited here by Arlo Griffiths from photogrammetry.

???-??? CV IV 50-73 139-140 249