. yata Utpannaṁ viśvaṁ yatra ca jātaṁ vilīnam api yatra * tasmai namo bhagavate śivāya śiva-kāriṇe tubhyaṁ . pathagāpi dūra-duritā śūnyāpi hita-pradānimiṣa-pūrṇnā śivira-vr̥tāpy atipūtā śilā yato janmibhiḥ pūjyā .*. . yāvat khe ravi-śaśinau yāvad dhātriī catus-samudra-vr̥tā yāvad daśa-diśi vāyus tāvad bhaktir valaiṅ-nāmnaḥ .*.

. svasti śaka-varṣātīta 784 māgha-māsa śukla-pakṣa tr̥tīya soma-vāra tatkāla rake valaiṁ pu kumbhayoni puyut· saṁ ratu I halu pakviAnnira I jaṁluran· maveḥ savaḥ I vukiran· tampaḥ Aliḥ I tamvāhuraṁ ṅarannikanaṁ savaḥ dmak· caruA saṁ hyaṁ vināya

Uvaṁ saṁ pamgat· meḥhakan· Ikanaṁ savaḥ saṁ tuha kalaṁ pu nista gusti si Uṅgaḥ vinkas· si manikṣa parujar· kāliḥ si Ara si maṅgaḥ tuṅgū kuvu si vsi vahuta si mitra saṁ taṅuṇḍahari Inajar· raken mapatiḥ kāliḥ vadihati makudur· tiruAn·

Asiṁ muput· Ikiṁ sīma Upadravā brahmahatya .

. vihite kalaśaja-nāmnā bhadrālokāhvaye vivudha-gehe * tasyātha putra-potrāḥ bhavantu labdheṣṭapada-jīvāḥ .

Anyac ca .

jagatāṁ śivam astu sadā bho dvija-rājñāṁ tathā śiva-ratānāṁ śruti-bhakti-dāna-dharmmā bhavantu nārāti-rogerṣyāḥ .*. tuṅgaṁ davət laṅka səR̥ḥ vulakann i valā valaiṁ lodvāṁ vanvaniraṁ dhīmān· kumbhayoni ṅarannira .*.

taṅuṇḍahari All previous editions read taṅuṇḍahani. Since I cannot parse this segment, I am uncertain, but r seems a bit more likely than n at the start of line 15.

Whence all arises, and wherein all is born, wherein all dissolves: homage to that Lord Śiva, who acts benevolently — to you!

Though it is on the road, accidents are far from it; though it is empty, it grants good and is full of fish; though it is surrounded by an encampment, it is more than tidy — this is why the stone is to be worshiped by mortals.

As long as sun and moon are in the sky; as long as the earth is girded by the four oceans; as long as the winds is blowing in the ten quarters of space — so long may endure the devotion of the one named Valaiṅ!

Hail! Elapsed Śaka year 784, month of Māgha, waxing fortnight, third tithi: that is when the Lord of Valaiṅ, pu Kumbhayoni i.e., Pot-Born,Kumbhayoni and Kalaśaja (st. IV) are both alternative names of Agastya. great-grandchild of the king of Halu, pa-kəbi-an of the one from Jaṅluran,The meaning of the kinship term pa-kəbi-an (not discussed by ) is unknown. With pertinent reference to 56-60, who discussed the meaning of Old Javanese kəbi proving that it meant grandmother, Sarkar translated the present passage as with his grand-mother. But there is no word corresponding to with in the original and the derived form pa-kəbi-an is unlikely to mean the same as the base from which it is derived. On the analogy of kinship terms paman (uncle, derived from ama father) and penan (derived from ina mother), one might guess that pa-kəbi-an means grandmother's younger sibling. gave a paddyfield at Vukiran — two tampah, the name of the endowed paddyfield was TamvāhuraṅIt is unclear whether we should interpret this toponym as Tamvā Huraṅ or Tamvāh Uraṅ, but given the spelling the former seems a bit more plausible. — so that the God Vināya will enjoy food offerings caru.

Men of the official i.e., Kumbhayoni? who gave the paddyfield on his behalf mehakan: the tuha kalaṅ called pu Nista the gusti called si Uṅgah the commissionee vinəkas called si Manikṣa the two heralds parujar called si Ara and si Maṅgah the home guardian tuṅgu kuvu called si Vəsi the vahuta called si Mitra the taṅuṇ-ḍahariThe reading and interpretation of this function remain uncertain. The element taṅun is secure and can be compared with occurrences of saṅ taṅun or saṅ taṅunan in some other inscriptions. called si Mitra The two mapatih lordsThe text itself does not seem to make clear which two are meant. were informed by the Vadihati, the Makudur and the Tiruan.

Whoever brings this sīma to an end shall meet with disastrous consequences like those of murdering a brahmin.

After the foundation of the deity house called Bhadrāloka by the one called Kalaśaja i.e., Pot-Born, alias Kumbhayoni, may his sons and grandsons now live in attainment of the desired state of release.

And another:

Ho! May it always go well for the people and for kings and brahmins devoted to Śiva! May they follow the rule dharma of scriptures, devotion and donation, not enmity, disease and jealousy!

Tuṅgaṅ, Davət, Laṅka, Sərəh, Vulakan, Valā, Valaiṅ and Lo Dvāṅ:See my comment on the same toponym in the Pu Bahut inscription they are the villages of the wise Kumbhayoni.

L.-Ch. Damais ( and ) commented at length on the reading and interpretation of the date and, based on the assumption that 784 Śaka was a year in which intercalation must have taken place, arrived at the CE equivalent 863-1-25. This conclusion was confirmed by J. C. Eade & L. Gislén ().

At the very dawn of Javanese epigraphy, this inscription was deciphered and furnished with word-for-word gloss by A. B. Cohen Stuart & J. J. van Limburg-Brouwer () and the text alone was published again by Cohen Stuart (); the reading and interpretation of the Sanskrit stanzas was improved significantly by H. Kern (), who translated parts of the text into Dutch; the whole was read and translated into Dutch once again by Poerbatjaraka (); all previous contributions were synthesized by H. Bh. Sarkar (), who furnished an English translation. After all the work by successive generations of predecessors, only very little remained to be improved in the edition, but some progress could still be made in the translation and interpretation of the text, the present digital edition of which was made based on the van Kinsbergen photo and a Leiden estampage.

94-101I X, 33-34XXIII 45-51 NCVII XX182 II14-19 21 32-34A.26 205-206 4761 171-177XXV plate IIId with introductory note and partial transliteration on pages 89–90 80-81130 127A26