// svasthā śrī sañjaya-varṣātīta 198 poṣya-māsa tithi Ekādaś)i [śukla-pakṣa, tu, U, śu, vāra, kr̥tikā-
nakṣatra, dahana-devatā, śukla-yoga, Irikā divasani Anugraha śrī mahārāja rakai hino śrī dakṣo-
ttama-bāhubajra-pratipakṣa-ksaya śrī mahottuṅgavijaya viṣṇumūrtti tumurun· I ka-
bikvan· I tulaṅ er· vat tilimpik· samvandhanya mataṁnyan· Inanugrahān· de śrī mahārāja śrī mahā-
rāja, mare bulussan· huvusniṁ kuṭa Aliḥ mahaḍaṅakan· ta Ikānaṁ rāma vuAi padyus· muAṁ
n·, maṅkana gavainya sapaṅidul· śrī mahārāja, tinakvanan· pu Aya ri kinavnaṅaknanya tan· hana
mametta savaḥ kavnaṅaknanyan· pahaḍaṁṅakan· vuAi padyus· ri paṅidul· śrī mahārāja, tan pama
nya kayānya Aliḥ viji Aṇḍəhanya kunaṁ kayā tampaḥ 2 ya kavnaṅaknanya liṁnya dadiya sinanmatā de śrī mahārāja I-
rikanaṁ samvaḥnya maṅaṇḍīha kayā prāṇa 2 maṅasəAkan·n ikanaṁ rāma pagəḥ-pagəḥ saluIrniṁ maṅaṇḍīha ri
śrī mahārāja, pirak· Uṇḍi dhā 10 muAṁ ri śrī parameśvari dyaḥ buntir· śrī prakasatasatya-brati maṅasəĀk(na-
nya pagəḥ-pagəḥ ri saṁ vanuA pirak· Uṇḍi kā 1 tilimpik· rikāṁ kāla pu rahula, Anak vanuA ri karamas· līkta
n· muAṁ maṅasəĀknanya pagəḥ-pagəḥ I samgat· baleṁ ḍāṅ ācāryya praṇidhāna-śupāta , I samgat· moma-
humaḥ ya I pu L̥bvira naṅin· pu buR̥l· kapuA vinaiḥ pirak· Uṇḍi dhā 1 sovaṁ-sovaṁ
vinaiḥ pirak· kā 2 vḍihan· yu 1 s· pu L̥maḥ jari InaseAn· dhā 1 vḍihan· yu 1 la
saṁ tiru vinaiḥ dhā 1 vḍihan· yu 1 tuhān ri tilimpik· rikanaṁ divasa juru kanayakān· saṁmgat· vuṅkal antan·, juruni la-
mpuran· saṁ bāma Anak vanuA I vrik-vrik·, vatək· vrik-vrik·, juruniṁ vadvā rare saṁ kusuma Anak vanuA I karāmas· va-
təkk aṅinn-aṅin·, juruniṁ kalula saṁ nāgara Anak vanuA Iy amvilan· vatik· paku vaṅi, juruniṁṅ aṇḍakat· dyaḥ da-
mok· Anak vanuA I hayan· səma I taṅkil amvak·, Ataṇḍa saṁ lituḥ Anak vanuA I karamas· vatəkk aṅinn-aṅin· Abalu-
n· saṁ dmuṁ Anak vanuA I vuga vatik· tilimpik·, parujar· saṁ patuñjūṅan· Anak vanuA I palihattan· sima kalaṁ ri ḍaha-
n·, Amasaṁṅakan· saṁ suthi Anak vanuA I tasikk anak· vatək· tilimpik· InasəAn· pagə̣h-pagəḥ pirak· U-
ṇḍi dhā 5 kinabehan· // saṅ anuṅgū InaṁsəAn· mā 8 kuluvar ikāṁ divasa saṁ tavuk· muAṁ kuṇḍival· muAṁ saṁ jaṅga,
saṁ kulup· Anak vanuA I viR̥ḥnya vatik· tilimpik· jukut er· pu taluAṁ Anak vanuA I viR̥ḥnya vatək· tilimpik·
tutuganniṁ taṇḍa kapuA vinaiḥ pirak uṇḍi dhā 1 sovaṁ-sovaṁ rāma tumarimānugraha śrī mahārāja, tuha kalaṁ pu va-
tər rămani dhava, gusti 6 pu galunaḥ rāmani basura, pu gurun· rāmani kpu, pu nabandra rāmani tanaḥ, pu tula rāmani deva
, pu haryyā rāmani samok·, pu dyu rāmani cadi // tuha banuA pu laṇḍayan· kaki valā, pu śunuṁ rāmani mantal·, pu
kopos· rāmani prāsan·, pu garagap· kaki dhava, pu basitā rāmani raṅga, pu valan· rāmani gama // vinkas· 2 pu pi-
ṅul· rāmani turuvus·, pu ledhe daira rāmani nuki // ṇanyan· 2 gya rāmani parajaḥhan· pu vlu rāmani
mada mi ha pa , si jala kari e/o si ta pu hadra ni gaja ta
pu manū rāmani leṅge kuya rāmani tuhǎlas· 2 pu Uñju rămani tu pu dhara rāma dri, Aṅanam· 2 pu sahā-
ra rāmani Amitā, pu bitə rāmani dharitā, parujar· 2 pu gman· rāmani nurā, pu devara rāmani vaṅaḥ, tuha vəR̥ḥha pu ba-
kor· rāmani bāma, pu vina rāmani tamvak·, pu suyā rāmani lakṣita, pu miṅuḥ rāmani meḍer·, pu tavəl·
bāṇa rāmani bat· rāma maratā pu padma rāmani butik·, pu ratu rāmani mandhātā, pu kjal· rāmani somya pu d
rāmani gəḍər·, pu vuL̥t· rāmani li, pu lamaśan· rāmani duvat·, pu sahara kakini ya luvris· pu vara
pu sumpal· rămani kulup·, pu piṅul rāmani sraśī, pu vait· rāmani vayuḥ, pu koṅoḥ rămani mujī, devakarmma pu ta
bhaminə, samaṅkana kvaiḥnikanaṁ rāma tumarima Anugraha śrī mahārāja, kunaṁ yan· hana Umulaḥh-ulaḥ Ikeṁ prāśa-
ṣṭi ri dlāhaniṁ dlāha Upadravā ya yāpvan· pjaḥ muliha riṁ mahāpātaka klān· riṁ kavaḥ de saṁ yamabala, yan tan·
hanāta ya rikeṁ yavadvīpa saluIrniṁ mahāsaṁsāra luIranya tan· paḍā muAṁ sajjana tātan· siddha kāryya tan· pa-
ṅguḥha phalani pamriḥnya mataṁnyan· An· kayatnākna soniniṁke praṣaṣṭi makaphalā kajayadĭrghāyuṣān·
I śrī mahārāja muAṁ huripa saṁ hyaṁ dharmma manurat· praṣaṣṭi citralekha ri koṅan· saṁ yovana ⚬⚬⚬
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(1r1-4) Happiness! Elapsed Śri Sañjaya year 198, month of Poṣya, elevent tithi of the waxing fortnight, Tuṅlai, Umanis, Friday, lunar mansion Kartikā, dahana-devatā, the twenty fourth of the yoga (śukla-yoga). That was the time that the grant of the Great King, the Lord of Hino, Śrī Dakṣottama bāhubajra-pratipaḳsa-ksaya Śrī Mahottuṅgavijayā Viṣṇumurti goes down ……. to the monastery at Tulaṅ Er, Tilimpik district.
(1r4-5) Its cause why they were granted by the Great King is … The Great King arrived at Bulusan, after [passing through] the two forts. The headmen went over to make ready the water for bathing and ….
(1r6) Likewise is their works as the Great King heading to the south. Pu Aya was asked with regard to things that will be granted for him without …
(1r7) shall undertake the wet rice field. Their capabilities to provide the water for bathing in the south for the Great King…
(1r8–9) … their kayā, Two units (alih viji) shall be reduced from them. Then, two tampah of kayā that will be entitled for them. Their words shall be approved by the Great King. Their token of reverences shall reduce of 2 prāṇa of kayā.
(1r9–10) The headmen offer all form of confirmatory gifts that go downwards to the Great King, 10 dhāraṇa of silver ball and for the queen, dyah Buntir, śri prakasatasatya-brati…
(1r11–13) They offer the confirmatory gifts to saṅ .. 1 kāti of silver ball, the tilimpik at that time was pu Ra Hula, native of Karamas…and they offer the confirmatory gifts to the officialof Baleṅ (called) ḍāṅ ācārya Praṇidhānasupāta, to the officialof Momah-umah ….to pu Ləbvira…, pu Burəl, all were given 1 dhāraṇa of silver ball for each.
(1r14–1v1) …. were given 2 kāti of silver, 1 yugala of cloth,... pu Lmaḥ Jari was offered 1 dhāraṇa (of silver ball), … yugala of cloth. saṅ Tiru was given 1 dhārana (of silver ball), 1 yugala of cloth,
(1v1–7) The overseers at Tilimpik at that time were the chief of nāyakas (who was) the official of Vuṅkal Antan, the chief of Lampuran (was) saṅ Bāma, native of Vrik-vrik, district of Vrik-vrik, the chief of the young troops (was) saṅ Kusuma, native of Karāmas, district of Aṅin-aṅin, the chief of the servant (was) saṅ Nāgara, native of Amvilan, district of Paku Vaṅi, the chief of Aṇḍakat (was) dyah Damok, native of Hayan Səma at Taṅkil Amvak, the ataṇḍa (was) saṅ Lituh, native of Karamas, district of Aṅin-aṅin, the abalun (was) saṅ Dmuṅ, native of Vuga, district of Tilimpik, the herald (was) saṅ Patuñjūnan, native of Palihatan, the freehold of Kalaṅ at Dahan, the amasaṅakan (called) saṅ Suthi, native of Tasik, native of Tilimpik district were offered 5 dhāraṇa of silver ball all together //
(1v7-11) sań Anuṅgū was offered 8 māṣa (of silver ball), the kuluvar at that time were saṅ Tawuk and the kuṇḍival, and saṅ Jaṅga, saṅ Kulup, natives of Virəḥnya, district of Tilimpik. The jukut er (called) pu Taluaṅ, native of Virəḥnya, district of Tilimpik, tutugan taṇḍa, all were given 1 dhārana of silver ball for each. The headmen (who) received the grant of the Great King were the overseer of the Kalaṅ (called) pu Vater, father of Dhava (was given) 1 dhārana, the six gustis (were) pu Galunah, father of Basura, pu Gurun, father of Kpu, pu Nabandra, father of Tanah, pu Tula, father of Deva, pu Haryā, father of Samok, pu Dyu, father of Cadi //
(1v11-12) The overseers of the village were pu Laṇḍayan, grandfather of Valā, pu Śunuṅ, father of Mantal, pu Kopos, father of Prāsan, pu Garagap, grandfather of Dhava, pu Basitā, father of Raṅga, pu Valan, father of Gama //
(1v12–2r1) the two Vinkas were pu Piṅu, father of Turuvus, pu Ledhe Daira, father of Nuki // ….. Father of Parujaḥan, pu Vlu, father of Mada…
(2r2-5) pu Manū, father of Leṅge Kuya… The two inspectors of forest were pu Uñju, father of (2×) pu Dhara, father of Jri. The two aṅanam were pu Sahāra, father of Amitā, pu Bitə, father Dharitā. The two heralds were pu Dman, father of Nurā, pu Devara, father of Valuh, the overseers of vərəh were pu Bakor, father of Bāma, pu Vina, father of Tambak, pu Su(1×)yā, father of Lakṣita, pu Miṅuh, father of Meḍer, pu Tavəl ..bāṇa, father of Ba(2×),
(2r5–8) The Maratā headmen were pu Padma, father of Butik, pu Ratu, father of Mandhātā, pu Kjal, father of Somya, pu … father of Gədər, pu Vulət, father of (1×)li, pu Lamaśan, father of Duvat, pu Sahara, grandfather of.... pu Vara…, father of Buṅkah and the overseer of vərəh were pu Uñjo, father of Satīl ….pu Voḍe, father of… pu Sumpal, father of Kulup, pu Piṅul, father of Sraśī, pu Vait, father of Vayuh, pu Koṅoh, father of Muji. The devakarma was pu …ta Bhamine.
(2r9-13) Of that many are the headmen who received the grant of the Great King. However, if there’s anyone who disturbs the charter in the future’s future, a misfortune shall arrive to them, if die, they shall go to the great punishment at saṅ Yamabala’s cauldron of hell, if in the island of Java all forms of great miserable do not exist, (it’s because) their forms are not the same and the wise men (who) do not accomplish the work, shall not be united with the fruit of their good effort. Therefore all the contents of the charter should be well taken care of, it serves as the fruit of the longevity of the Great King’s victory and long live saṅ hyaṅ dharmma. Who wrote the charter was the scribe of Koṅan (called) saṅ Yovana.
1r4 The toponym tulaṅ er figures in Tulang Air I (line 4, 19, 27), Tulang Air II (line 4, 20) and Mantyasih III (2r11). In these three charters, the spelling is given as tulaṅ air. Both Tulang Air I and Tulang Air II concern the demarcation of Tulaṅ Air to become a sīma, while in Mantyasih III, tulaṅ air appears among the vanua tpi siriṅ of Mantyasih village. Having two identical toponyms, however, does not mean that they refer to the same place. Tulang Air I, Tulang Air II and Mantyasih III are found in kabupaten Temanggung. The first two inscriptions originated in the vicinity of Candi Perot, while Mantyasih III was found in Ngadirejo. Moreover, the toponyms which are attested in the charters do not show any similarity to those which are attested in Tulang Er plates, hence here we deal with two different places.
1r5 The toponym bulussan is also found in the Balitung corpus, in the Samalagi (1v3) bhaṭāra vaiṣṇava Iṁ bulusan dharmma rakryān mahāmantrī, and Watu Ridang (1r4–5) kabikvan· majuru I bhaṭāra beṣṇava Iṁ bulusan·. Both are spelled with single s. Interestingly, the Samalagi plate is also coming from kabupaten Bantul, precisely in desa Kretek, which is located 10 km in the south of desa Sorok.
Boechari 2012: 478-48, Herni Pramastuti et.al 2015: 92–95.
1r5 The term kuta might refer to a fortified, closed space in the center of the polity or a township. See Wisseman Christie 1999 (p. 243) for her explanation on the Balinese port market that was protected by a fortified kuta from the Balinese epigraphic records during the tenth century CE.
1r8 The term aṇḍəh in the context of taxation or payment is attested in Rumwiga I (1r8–9) and Kamalagyan (line 5, 6, 16 and 17). Its basic meaning revolves around these notions: “pressure, going downward, suppress, oppress, exert pressure upon something, diminish and overpower”. Arlo Griffiths and Eko Bastiawan in their provisional translation of Kamalagyan translate this term as “to reduce”. The same understanding is applied here.
1r8 The rare word kayā which recurs in the next line might be associated to a general term that could accommodate the tampah unit and prāṇa unit. The first unit refers to a measurement of land, and the second is to count living beings. In OJED, we have kāya signifying body and effort. But this seems not so helpful to understand the meaning of this word in the given context. In the Javaansch-Nederlandsch Handwoordenboek by Gericke and Roorda (1901), among the list of meanings for kaya, there are merit (verdienste) and means of maintenance (middelen tot onderhoud). However, it can also be understood as income too.
See here in Austronesian Comparative Dictionary (ACD) online version: https://www.trussel2.com/acd/acd-s_k.htm#9870
1r10 The name of Daksa’s chief spouse, alias the queen (śrī parameśvarī), dyah Buntir is not disclosed elsewhere but here. However, there are two mentions of the queen in this corpus. Cf. Tihang (1v2) which mentions the religious foundation dharmma śrī parameśvarī I saliṅsiṅan. See also Sugih Manek (A30) rakryān· bini haji parameśvarī. Both mentions might refer to the same person, dyah Buntir, as they apply the same expression śrī parameśvarī.
1r12 This baleṁ toponym although spelt differently from what we find in other inscriptions within this corpus, i.e. Wuru Tunggal and Wintang Mas as valeṁ.
1r12 From the name of ḍaṅ ācārya, Praṇidhānasupāta, we know that he is a Buddhist, as indicated by the term praṇidhāna which often figures specifically in the Buddhist context.
1v5 Elsewhere in this corpus, the Vuga village is found under the district of Pəar, cf. Kiringan (1r2). In Lintakan (2r2), this village appears in the same district as Kiringan.
1v6 This rare function of amasaṅakan is found in Rongkab (1r9) and Kanuruhan (line 11). In other context where it is followed by I, hence amasaṅakan I, cf. Palepangan (1v2) and Alasantan (3r2), that expression possibly has to be understood differently. In the prepared edition for Palepangan, Griffiths proposes a translation of amasaṅakan I as ‘teaming up’, followed by a question mark.
1v9 The meaning of tutugan taṇḍa is still not clear. But in most case, it is often complemented with the -niṁ, hence we’ll find it as tutuganniṁ taṇḍa, which still does not alter our current understanding of this term.
1v6 The term uṇḍi is not common to be found in the context of confirmatory gift. Its meaning on OJED is not clean either: ball with a question mark. I personally tend to envisage it like an ore, whose shape is also round like a small ball.
1v7 kuluvar is not found elsewhere.
1v7 kuṇḍival is not found elsewhere.
1v8 The village of Virəhnya, district Tilimpik, also figures in Lintakan (2r4) but is rendered there as Vərəhnya.