Charter of Talan (941 and 1058 Śaka)

Editors: Eko Bastiawan, Arlo Griffiths.

Identifier: DHARMA_INSIDENKTalan.

Language: Old Javanese.

Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).

Version: 2024-10-30 00:40 (b42d535), last modified 2024-08-16 09:18 (79b6cb4).

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⟨Faces Ab: Front and proper left⟩ ⟨Ab1⟩ ⟨Face A⟩|| ◯ || Om̐ || ◯ || svasti śaka-varṣātīta 1058, śravaṇa-māsa, tithi Ekādaśī kr̥ṣṇa-pakṣa, tu, va, ca, vāra, pra(ṁ)bakat·, grahacāra da⟨Face b⟩kṣiṇastha, punarvvaśū-nakṣatra ⟨Ab2⟩ ⟨Face A⟩Aditi-devatā, siddhi-yoga, vava-karaṇa, kuvera-parvveśa, vāyavya-maṇḍala, Irikā divasani Ājñā śrī mahārāja, śrī-varmmeśvara-madhusū⟨Face b⟩danāvatārānandita-suhr̥⟨Ab3⟩⟨Face A⟩t-siṁha-parākrama-digjayottuṅgadeva-nāma, jayabhayalāñchana, tinaḍaḥ rakryān· mahāmantrī I halu kabayan· riṁ sarvvagata Umiṁso⟨Face b⟩r i taṇḍa rakryān· ri pakira-(ki)⟨Ab4⟩⟨Face A⟩ran· makabehan· makādi rakryān· kanuruhan· mapañji maṇḍaka⟨,⟩ sambandha⟨,⟩ Ikaṁ vargga ri talan kabeḥ māmpak-ampak· manambaḥ ri lbuni pā⟨Face b⟩duka śrī mahārāja maka⟨Ab5⟩⟨Face A⟩sopāṇa rakryān apatiḥ mpu kesareśvara kr̥ta-vivekālaṅghanīya-parākrama mapañji bāguṇa, tan kavuntat· paṅajyan· śrī mahā⟨Face b⟩rāja mpuṅku naiyāyika⟨Ab6⟩⟨Face A⟩darśana-samr̥ddhi-kāraṇa bhai[ra]va-mārgānugamana-yogīśvarādhikāra mājar· yan hana kmitanya praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamu(kha) ⟨Face b⟩ Ātmarakṣanyan inanugrahān ma⟨Ab7⟩⟨Face A⟩kasĭmā deśanya ri talan· de bhaṭāra guru, pramāṇā ri salbak·-vukhirnya tka riṁ gagā savaḥ tpi-tpi lvaḥ R̥ṇək· kuluvutan· patapan· sa⟨Face b⟩prakāra, Atəhər· maṁhyaṁ ri ⟨Ab8⟩ ⟨Face A⟩Alīhani praśāstinya Umuṅgva riṁ liṅgopala, maṅkana rasani haturnikaṁ varga ri talan· ri lbūni pāduka śrī mahārāja, saṅkā ri gə:ṁ karu⟨Face b⟩ṇā śrī mahārāja ri panambaḥ⟨Ab9⟩⟨Face A⟩nikaṁ vargga ri talan·, Āpan· jātiniṁ kadi sira Uttama-kṣatriya sākṣāt· ¿viṣṇvāra?⟨viṣṇvavatāra⟩, satata-sakala-jagat-pālaka, samasta-prajā-nanda⟨Face b⟩na-kāraṇa, huniṅā ri sapra⟨Ab10⟩⟨Face A⟩yojananiṁ praṇata maṁhyaṁ ri sira, māsiḥ riṁ śaraṇāgata, tan aṅgā kapihutaṅana kabhaktin· deniṁ suṣṭubhakti ri sira, ma⟨Face b⟩taṁnyan inubhaya-sanmata paṁhyaṁ⟨Ab11⟩⟨Face A⟩nikaṁ vargga ri talan· de lbūni pādukanira, ri Alihani praśāstinya muṅgva riṁ liṅgopala, Atəhər ta ya Inimbuhan· Anu⟨Face b⟩graha de śrī mahārāja, ku⟨Ab12⟩⟨Face A⟩naṁ rasany anugraha bhaṭāra guru Irikaṁ colo, Ubheni, R̥ntət·, An ikaṅ i talan· thāni vatək· panumbaṅan·, sapasuk· ⟨Face b⟩ thāni kabeḥ, Atagan· vanta⟨Ab13⟩⟨Face A⟩yan·, gavai ku 1, mapakna sīmānikaṁ vargga ri talan·, kālap· tkeṁ lbak·-vukhirnya kabeḥ, tkeṁ gagā savaḥ kubva⟨Face b⟩n· tpi-tpi lvaḥ R̥ṇək· sa⟨Ab14⟩⟨Face A⟩prakāra, kapva kāgraha denikaṁ vargga ri talan·, mvaṁ tan katamāna deniṁ vinava saṁ mānak katrīṇi, paṅkur·, ta⟨Face b⟩văn·, tirip·, saprakāra ⟨Ab15⟩ ⟨Face A⟩saṁ maṅilala dravya haji vulu-vulu magə:ṁ maḍmit· riṁ daṅū, makādi miśra paramiśra, paṅuraṁ, kriṁ, paḍəm·, ma⟨Face b⟩nimpiki, paranakan·, limu⟨Ab16⟩⟨Face A⟩s· galuḥ, paṅaruhan·, taji, vatu tajəm·, maṁriñca, maṁhūri, paraṁ, sukun·, halu varak·, ramanaṁ, raka⟨Face b⟩saṁ, juru gəṇḍiṁ, piniṁlai, ka⟨Ab17⟩⟨Face A⟩taṅgaran·, tapa haji, Air haji, malandaṁ, lca, qəL̥b-əL̥b·, kalaṅkaṁ, kutak·, taṅkil·, tr̥pan·, sa⟨Face b⟩lvīt·, sinagiha, kyab·, sr̥⟨Ab18⟩⟨Face A⟩kan·, liṅga(ṁ), vatu valaṁ, vilaṁ thāni, pamaṇikan·, Aniga, sikəpan·, rumban·, tirvan·, viji kavaḥ, ti⟨Face b⟩ṅkəs·, māvī, manambaṅi, taṁhira⟨Ab19⟩⟨Face A⟩n·, tuha dagaṁ, juru gosali, maṁrumbai, maṁguñjai, juru kliṁ, juru huñjəman·⟨,⟩ juru juḍi, puluṁ paḍi, juru jali⟨Face b⟩r·, pabisar·, paguluṁ, pavuṁku⟨Ab20⟩⟨Face A⟩nuṁ, juru banantən·, miśra hino, miśrāṅin-aṅin·⟨,⟩ vli tambaṁ, vli vaduṁ, vli hapū, vli haR̥ṁ, vli pañjut·⟨Face b⟩{t·}, suval·⟨,⟩ tambā, limbaṁ {k·} ⟨Ab21⟩ ⟨Face A⟩kavaḥ, palamak·, Urutan·, dampulan·, pakaluṅkuṁ, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, kaR̥R̥ṅan·⟨,⟩ pa⟨Face b⟩suk alas·, sipat· vilut·(,) ⟨Ab22⟩ ⟨Face A⟩jukuṁ, pāṅin-aṅin·, pāmāvaśya, hopan·, panraṅan·, skar tahun·, garihan·, pabayai, paṁ⟨Face b⟩rāma, Avur·, panatak·, pan(·)⟨ḍe⟩ ⟨Ab23⟩ ⟨Face A⟩ mās·, panigaṅ-atak·, paṁdva-mās·, panigaṁ-blaḥ, pakarapa, tampə: sirir·, pinta-palaku, paṁharaṁ-ha⟨Face b⟩(raṁ,) tuluṁ hutaṁ, pobhaya, kipa-ki⟨Ab24⟩⟨Face A⟩paḥ, pavalanda, pakanan tahun·, paniriṁ, pacumbi, paprāyaścitta, pavuvuḥ, pāṅgarai, pavlaṁ-vlaṁ, tuṇḍan·(,) ⟨Face b⟩ buñcaṁ haji, kḍi, hulun haji, valya⟨Ab25⟩⟨Face A⟩n·⟨,⟩ sambal·, sumbul·, mavuluṁ-vuluṁ, vidu maṅiduṁ, Ariṅgit·, Abañol·, siṅgaḥ, pabr̥si, vatək i ⟨Face b⟩ jro Ityevamādi kabeḥ, tan ta⟨Faces Cd: Back and proper right⟩⟨Cd1⟩⟨Face C⟩mātaḥ Irikeṁ śī[ma] ri talan· kevala Ikaṁ varga ri talan· pramāṇā ri sadravya-hajinya kabeḥ, maṅkana Ika(ṁ) sukha⟨Face d⟩duḥkha magə:ṁ maḍmit·, A⟨Cd2⟩⟨Face C⟩siṅ ata (sa)lviranya kady aṅgāniṁ mayaṁ tan pavvaḥ, valū rumambat· riṁ natar·, vipati, vaṅkai kābunan·, rāḥ kasavur i hava⟨Face d⟩n·, hidu kasirat·, (d)ū⟨Cd3⟩⟨Face C⟩hilatən·, sāhasa, vākcapala, hastacapala, mamijilakən· vuriniṁ kikir·, mamūk·, mamuṁpaṁ, lūdan·, ⟨Face d⟩ tūtan·, {malaṁ mopi(ḥ)} ⟨Cd4⟩ ⟨Face C⟩ Aṁśa pratyaṁśa, ḍaṇḍa kuḍaṇḍa, maṇḍihalādi, kevala Ikaṁ vargga ri talan· pramāṇā Irikā kabeḥ, ma⟨Face d⟩ṅkana rasani Anugraha bha⟨Cd5⟩⟨Face C⟩ṭāra guru Irikaṁ vargga I talan·, praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamuka, pinagəhakən· śrī mahārāja, Atəhər i⟨Face d⟩nubhaya śrī mahārāja pra⟨Cd6⟩⟨Face C⟩tiṣṭā riṁ liṅgopala, kunaṁ kālani Anugraha bhaṭāra guru Irikaṁ vargga ri talan·, Iṁ śaka 941, punaḥ-māgha-māsa ⟨Face d⟩ tithi pratipāda, kr̥ṣṇa-pa⟨Cd7⟩⟨Face C⟩kṣa, ha, U, bu, vāra, dukut·, kunaṁ rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· ri vnaṅanyāvarugā Inantun·, ⟨Face d⟩ Asakā Inaṣṭa, Anumpya⟨Cd8⟩⟨Face C⟩taka natar·, Anusuna palaṅka, Apalaṅkā binubut·, Aprā{ṁ}sa nāgapuṣpa, Ajnva humalaṁ, vnaṅājamahāni⟨Face d⟩(n)dikāṁguntiṅāmaṁlva(ṁ) rāhana ⟨Cd9⟩ ⟨Face C⟩ raray inakvakən·, vnaṅāhuluna ḍayaṁ, Arabya ḍayaṁ kamambaṅan·, Amaṅana rājamāṁsa, Aḍulaṅa bvaḥ kama⌈⟨Face d⟩lai, Aguntiṅa riṁ saL̥̄, Ani⟨Cd10⟩⟨Face C⟩tā riṁ saL̥̄, Agam-agamāna kayu kuniṁ, Adravyā tabaṁ-tabaṁ, tuhun· tan paṁhañjuranya yan paṁlaku-laku, ku⟨Face d⟩naṁ kadeyakəna rikaṁ varga ri ⟨Cd11⟩ ⟨Face C⟩ talan·, ri pagəhanyātahila dravya haji paṅaṣṭāṅgī mā 2 tan pārik· ri saṁ hyaṁ dharma riṁ dharuṇa, A⟨Face d⟩ṅkən· pūrṇamaniṅ asuji-mā⟨Cd12⟩⟨Face C⟩sa, tan· kaparavyāpārā deniṁ len·, maṅkana rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, pra⟨Face d⟩tiṣṭa riṁ liṅgopala, kapa⟨Cd13⟩⟨Face C⟩gəhakənanya tka ri savet·-vkanya dlāhaniṁ dlāha, tan kolah-ulaha de saṅ anāgataprabhu⟨,⟩ kunaṁ ri sḍaṅa⟨Face d⟩nyan· hanāṅulah-ulaha pa⟨Cd14⟩⟨Face C⟩gəḥni(ṁ) Anugraha bhaṭāra guru, mvaṁ paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, mo brāhmaṇa, mo kṣa⟨Face d⟩triya, ṅuniveḥ yan· ve⟨Cd15⟩⟨Face C⟩(ś)ya śūdra, ḍaṇḍan· kā 2 su 10, Atəhər· maṅgihakənaṁ pañcagati saṁsāra riṅ ihatra paratra, mataṁ⟨Face d⟩nyak aṁR̥ṅə: ta kita kamuṁ hyaṁ ⟨Cd16⟩ ⟨Face C⟩ pañcamahābhūta, kita pūrvva dakṣiṇa paścima Uttara, Āgneya nairiti vāyavya Aiśānya, Ūrddhamadhaḥ, ⟨Face d⟩ tka riṁ maddhya, yan hana vvaṅ apa⟨Cd17⟩⟨Face C⟩cārāpakārāṅulah-ulaḥ pagəḥni Anugraha pāduka śrī mahārāja, karuhun· Anugraha bhaṭāra guru I⟨Face d⟩rikaṁ vargga I talan·, sikəp· ⟨Cd18⟩ ⟨Face C⟩ sampal· haṇḍəmakən· sumpətakən·, təkək· gulūnya, (A)pusi taṅanya, rampak· sukunya, sivak· ka⟨Face d⟩pālanya, cavuk utəknya, ḍuḍuk· ⟨Cd19⟩ ⟨Face C⟩ hatinya, Uḍulakən ḍaL̥manya, Uvad-avid ususnya, rakrāk igānya, səsəb dagiṁnya, tibākən riṁ tā⟨Face d⟩mragomukha, klan· ri kavaḥ saṁ ⟨Cd20⟩ ⟨Face C⟩ (ya)makiṅkara, maṅkana patyanikaṁ Upacārāṅulah-ulaḥ pagəḥny anugraha pāduka śrī mahārāja ka⟨Face d⟩ruhun· Anugraha bhaṭāra guru I⟨Cd21⟩⟨Face C⟩rikaṁ varga ri talan·, kunaṁ ṅaranikaṁ varga tumarima, Anugraha pāduka śrī mahārāja Irikaṁ vargga I talan· ⟨Face d⟩ gambhīra, vigā, pratyekani ṅaranika(ṁ) ⟨Cd22⟩ ⟨Face C⟩ varga I talan· Inanugrahan· pāduka srī mahārāja, (s)ubi, panaśar·, putravatī, haR̥p·, sicin·, saprā⟨Face d⟩ṇa, Abroṁ, palagān·, sayo(,) tu⟨Cd23⟩⟨Face C⟩mantar·, kaviṣṭa, sagnəṁ, ratiḥ, ñaruk·, tan adoḥ, rambha, jīva, Adumās· dumunuṁ, sa(ṁ) bhaṇi riṁ (A)dhikā(n)ī ⟨Face d⟩ nyū dantī, gambhīra, Ahyəs·, śrī (vidgī) ⟨Cd24⟩ ⟨Face C⟩ kr̥tayaśa, dumunuṁ, vagəd·, makādi Ikaṁ viro, samaṅkana pratyekanikaṁ vargga Inanugrahan· pāduka śrī ⟨Face d⟩ mahārāja, likitapātra ḍaṅ ācā⟨Cd25⟩⟨Face C⟩ryya prakāśa, makapramukha samgat· kəlpvan· ḍaṅ ācāryya Amogha || ◯ || || ◯ ⟨Face d⟩ ni śrī,

Faces Ab: Front and proper left
⟨Ab1⟩ ⟨Face A⟩|| ◯ || Om̐ || ◯ || svasti śaka-varṣātīta 1058, śravaṇa-māsa, tithi Ekādaśī kr̥ṣṇa-pakṣa, tu, va, ca, vāra, pra(ṁ)bakat·, grahacāra da⟨Face b⟩kṣiṇastha, punarvvaśū-nakṣatra 
⟨Ab2⟩ ⟨Face A⟩Aditi-devatā, siddhi-yoga, vava-karaṇa, kuvera-parvveśa, vāyavya-maṇḍala, Irikā divasani Ājñā śrī mahārāja, śrī-varmmeśvara-madhusū⟨Face b⟩danāvatārānandita-suhr̥-
⟨Ab3⟩ ⟨Face A⟩t-siṁha-parākrama-digjayottuṅgadeva-nāma, jayabhayalāñchana, tinaḍaḥ rakryān· mahāmantrī I halu kabayan· riṁ sarvvagata Umiṁso⟨Face b⟩r i taṇḍa rakryān· ri pakira-(ki)-
⟨Ab4⟩ ⟨Face A⟩ran· makabehan· makādi rakryān· kanuruhan· mapañji maṇḍaka⟨,⟩ sambandha⟨,⟩ Ikaṁ vargga ri talan kabeḥ māmpak-ampak· manambaḥ ri lbuni pā⟨Face b⟩duka śrī mahārāja maka-
⟨Ab5⟩ ⟨Face A⟩sopāṇa rakryān apatiḥ mpu kesareśvara kr̥ta-vivekālaṅghanīya-parākrama mapañji bāguṇa, tan kavuntat· paṅajyan· śrī mahā⟨Face b⟩rāja mpuṅku naiyāyika-
⟨Ab6⟩ ⟨Face A⟩darśana-samr̥ddhi-kāraṇa bhai[ra]va-mārgānugamana-yogīśvarādhikāra mājar· yan hana kmitanya praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamu(kha) ⟨Face b⟩ Ātmarakṣanyan inanugrahān ma-
⟨Ab7⟩ ⟨Face A⟩kasĭmā deśanya ri talan· de bhaṭāra guru, pramāṇā ri salbak·-vukhirnya tka riṁ gagā savaḥ tpi-tpi lvaḥ R̥ṇək· kuluvutan· patapan· sa⟨Face b⟩prakāra, Atəhər· maṁhyaṁ ri 
⟨Ab8⟩ ⟨Face A⟩Alīhani praśāstinya Umuṅgva riṁ liṅgopala, maṅkana rasani haturnikaṁ varga ri talan· ri lbūni pāduka śrī mahārāja, saṅkā ri gə:ṁ karu⟨Face b⟩ṇā śrī mahārāja ri panambaḥ-
⟨Ab9⟩ ⟨Face A⟩nikaṁ vargga ri talan·, Āpan· jātiniṁ kadi sira Uttama-kṣatriya sākṣāt· ¿viṣṇvāra?⟨viṣṇvavatāra⟩, satata-sakala-jagat-pālaka, samasta-prajā-nanda⟨Face b⟩na-kāraṇa, huniṅā ri sapra-
⟨Ab10⟩ ⟨Face A⟩yojananiṁ praṇata maṁhyaṁ ri sira, māsiḥ riṁ śaraṇāgata, tan aṅgā kapihutaṅana kabhaktin· deniṁ suṣṭubhakti ri sira, ma⟨Face b⟩taṁnyan inubhaya-sanmata paṁhyaṁ-
⟨Ab11⟩ ⟨Face A⟩nikaṁ vargga ri talan· de lbūni pādukanira, ri Alihani praśāstinya muṅgva riṁ liṅgopala, Atəhər ta ya Inimbuhan· Anu⟨Face b⟩graha de śrī mahārāja, ku-
⟨Ab12⟩ ⟨Face A⟩naṁ rasany anugraha bhaṭāra guru Irikaṁ colo, Ubheni, R̥ntət·, An ikaṅ i talan· thāni vatək· panumbaṅan·, sapasuk· ⟨Face b⟩ thāni kabeḥ, Atagan· vanta-
⟨Ab13⟩ ⟨Face A⟩yan·, gavai ku 1, mapakna sīmānikaṁ vargga ri talan·, kālap· tkeṁ lbak·-vukhirnya kabeḥ, tkeṁ gagā savaḥ kubva⟨Face b⟩n· tpi-tpi lvaḥ R̥ṇək· sa-
⟨Ab14⟩ ⟨Face A⟩prakāra, kapva kāgraha denikaṁ vargga ri talan·, mvaṁ tan katamāna deniṁ vinava saṁ mānak katrīṇi, paṅkur·, ta⟨Face b⟩văn·, tirip·, saprakāra 
⟨Ab15⟩ ⟨Face A⟩saṁ maṅilala dravya haji vulu-vulu magə:ṁ maḍmit· riṁ daṅū, makādi miśra paramiśra, paṅuraṁ, kriṁ, paḍəm·, ma⟨Face b⟩nimpiki, paranakan·, limu-
⟨Ab16⟩ ⟨Face A⟩s· galuḥ, paṅaruhan·, taji, vatu tajəm·, maṁriñca, maṁhūri, paraṁ, sukun·, halu varak·, ramanaṁ, raka⟨Face b⟩saṁ, juru gəṇḍiṁ, piniṁlai, ka-
⟨Ab17⟩ ⟨Face A⟩taṅgaran·, tapa haji, Air haji, malandaṁ, lca, qəL̥b-əL̥b·, kalaṅkaṁ, kutak·, taṅkil·, tr̥pan·, sa⟨Face b⟩lvīt·, sinagiha, kyab·, sr̥-
⟨Ab18⟩ ⟨Face A⟩kan·, liṅga(ṁ), vatu valaṁ, vilaṁ thāni, pamaṇikan·, Aniga, sikəpan·, rumban·, tirvan·, viji kavaḥ, ti⟨Face b⟩ṅkəs·, māvī, manambaṅi, taṁhira-
⟨Ab19⟩ ⟨Face A⟩n·, tuha dagaṁ, juru gosali, maṁrumbai, maṁguñjai, juru kliṁ, juru huñjəman·⟨,⟩ juru juḍi, puluṁ paḍi, juru jali⟨Face b⟩r·, pabisar·, paguluṁ, pavuṁku-
⟨Ab20⟩ ⟨Face A⟩nuṁ, juru banantən·, miśra hino, miśrāṅin-aṅin·⟨,⟩ vli tambaṁ, vli vaduṁ, vli hapū, vli haR̥ṁ, vli pañjut·⟨Face b⟩{t·}, suval·⟨,⟩ tambā, limbaṁ {k·} 
⟨Ab21⟩ ⟨Face A⟩kavaḥ, palamak·, Urutan·, dampulan·, pakaluṅkuṁ, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, kaR̥R̥ṅan·⟨,⟩ pa⟨Face b⟩suk alas·, sipat· vilut·(,) 
⟨Ab22⟩ ⟨Face A⟩jukuṁ, pāṅin-aṅin·, pāmāvaśya, hopan·, panraṅan·, skar tahun·, garihan·, pabayai, paṁ⟨Face b⟩rāma, Avur·, panatak·, pan(·)⟨ḍe⟩ 
⟨Ab23⟩ ⟨Face A⟩ mās·, panigaṅ-atak·, paṁdva-mās·, panigaṁ-blaḥ, pakarapa, tampə: sirir·, pinta-palaku, paṁharaṁ-ha⟨Face b⟩(raṁ,) tuluṁ hutaṁ, pobhaya, kipa-ki-
⟨Ab24⟩ ⟨Face A⟩paḥ, pavalanda, pakanan tahun·, paniriṁ, pacumbi, paprāyaścitta, pavuvuḥ, pāṅgarai, pavlaṁ-vlaṁ, tuṇḍan·(,) ⟨Face b⟩ buñcaṁ haji, kḍi, hulun haji, valya-
⟨Ab25⟩ ⟨Face A⟩n·⟨,⟩ sambal·, sumbul·, mavuluṁ-vuluṁ, vidu maṅiduṁ, Ariṅgit·, Abañol·, siṅgaḥ, pabr̥si, vatək i ⟨Face b⟩ jro Ityevamādi kabeḥ, tan ta-
Faces Cd: Back and proper right
⟨Cd1⟩ ⟨Face C⟩mātaḥ Irikeṁ śī[ma] ri talan· kevala Ikaṁ varga ri talan· pramāṇā ri sadravya-hajinya kabeḥ, maṅkana Ika(ṁ) sukha⟨Face d⟩duḥkha magə:ṁ maḍmit·, A-
⟨Cd2⟩ ⟨Face C⟩siṅ ata (sa)lviranya kady aṅgāniṁ mayaṁ tan pavvaḥ, valū rumambat· riṁ natar·, vipati, vaṅkai kābunan·, rāḥ kasavur i hava⟨Face d⟩n·, hidu kasirat·, (d)ū-
⟨Cd3⟩ ⟨Face C⟩hilatən·, sāhasa, vākcapala, hastacapala, mamijilakən· vuriniṁ kikir·, mamūk·, mamuṁpaṁ, lūdan·, ⟨Face d⟩ tūtan·, {malaṁ mopi(ḥ)} 
⟨Cd4⟩ ⟨Face C⟩ Aṁśa pratyaṁśa, ḍaṇḍa kuḍaṇḍa, maṇḍihalādi, kevala Ikaṁ vargga ri talan· pramāṇā Irikā kabeḥ, ma⟨Face d⟩ṅkana rasani Anugraha bha-
⟨Cd5⟩ ⟨Face C⟩ṭāra guru Irikaṁ vargga I talan·, praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamuka, pinagəhakən· śrī mahārāja, Atəhər i⟨Face d⟩nubhaya śrī mahārāja pra-
⟨Cd6⟩ ⟨Face C⟩tiṣṭā riṁ liṅgopala, kunaṁ kālani Anugraha bhaṭāra guru Irikaṁ vargga ri talan·, Iṁ śaka 941, punaḥ-māgha-māsa ⟨Face d⟩ tithi pratipāda, kr̥ṣṇa-pa-
⟨Cd7⟩ ⟨Face C⟩kṣa, ha, U, bu, vāra, dukut·, kunaṁ rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· ri vnaṅanyāvarugā Inantun·, ⟨Face d⟩ Asakā Inaṣṭa, Anumpya-
⟨Cd8⟩ ⟨Face C⟩taka natar·, Anusuna palaṅka, Apalaṅkā binubut·, Aprā{ṁ}sa nāgapuṣpa, Ajnva humalaṁ, vnaṅājamahāni⟨Face d⟩(n)dikāṁguntiṅāmaṁlva(ṁ) rāhana 
⟨Cd9⟩ ⟨Face C⟩ raray inakvakən·, vnaṅāhuluna ḍayaṁ, Arabya ḍayaṁ kamambaṅan·, Amaṅana rājamāṁsa, Aḍulaṅa bvaḥ kama⌈⟨Face d⟩lai, Aguntiṅa riṁ saL̥̄, Ani-
⟨Cd10⟩ ⟨Face C⟩tā riṁ saL̥̄, Agam-agamāna kayu kuniṁ, Adravyā tabaṁ-tabaṁ, tuhun· tan paṁhañjuranya yan paṁlaku-laku, ku⟨Face d⟩naṁ kadeyakəna rikaṁ varga ri 
⟨Cd11⟩ ⟨Face C⟩ talan·, ri pagəhanyātahila dravya haji paṅaṣṭāṅgī mā 2 tan pārik· ri saṁ hyaṁ dharma riṁ dharuṇa, A⟨Face d⟩ṅkən· pūrṇamaniṅ asuji-mā-
⟨Cd12⟩ ⟨Face C⟩sa, tan· kaparavyāpārā deniṁ len·, maṅkana rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, pra⟨Face d⟩tiṣṭa riṁ liṅgopala, kapa-
⟨Cd13⟩ ⟨Face C⟩gəhakənanya tka ri savet·-vkanya dlāhaniṁ dlāha, tan kolah-ulaha de saṅ anāgataprabhu⟨,⟩ kunaṁ ri sḍaṅa⟨Face d⟩nyan· hanāṅulah-ulaha pa-
⟨Cd14⟩ ⟨Face C⟩gəḥni(ṁ) Anugraha bhaṭāra guru, mvaṁ paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, mo brāhmaṇa, mo kṣa⟨Face d⟩triya, ṅuniveḥ yan· ve-
⟨Cd15⟩ ⟨Face C⟩(ś)ya śūdra, ḍaṇḍan· kā 2 su 10, Atəhər· maṅgihakənaṁ pañcagati saṁsāra riṅ ihatra paratra, mataṁ⟨Face d⟩nyak aṁR̥ṅə: ta kita kamuṁ hyaṁ 
⟨Cd16⟩ ⟨Face C⟩ pañcamahābhūta, kita pūrvva dakṣiṇa paścima Uttara, Āgneya nairiti vāyavya Aiśānya, Ūrddhamadhaḥ, ⟨Face d⟩ tka riṁ maddhya, yan hana vvaṅ apa-
⟨Cd17⟩ ⟨Face C⟩cārāpakārāṅulah-ulaḥ pagəḥni Anugraha pāduka śrī mahārāja, karuhun· Anugraha bhaṭāra guru I⟨Face d⟩rikaṁ vargga I talan·, sikəp· 
⟨Cd18⟩ ⟨Face C⟩ sampal· haṇḍəmakən· sumpətakən·, təkək· gulūnya, (A)pusi taṅanya, rampak· sukunya, sivak· ka⟨Face d⟩pālanya, cavuk utəknya, ḍuḍuk· 
⟨Cd19⟩ ⟨Face C⟩ hatinya, Uḍulakən ḍaL̥manya, Uvad-avid ususnya, rakrāk igānya, səsəb dagiṁnya, tibākən riṁ tā⟨Face d⟩mragomukha, klan· ri kavaḥ saṁ 
⟨Cd20⟩ ⟨Face C⟩ (ya)makiṅkara, maṅkana patyanikaṁ Upacārāṅulah-ulaḥ pagəḥny anugraha pāduka śrī mahārāja ka⟨Face d⟩ruhun· Anugraha bhaṭāra guru I-
⟨Cd21⟩ ⟨Face C⟩rikaṁ varga ri talan·, kunaṁ ṅaranikaṁ varga tumarima, Anugraha pāduka śrī mahārāja Irikaṁ vargga I talan· ⟨Face d⟩ gambhīra, vigā, pratyekani ṅaranika(ṁ) 
⟨Cd22⟩ ⟨Face C⟩ varga I talan· Inanugrahan· pāduka srī mahārāja, (s)ubi, panaśar·, putravatī, haR̥p·, sicin·, saprā⟨Face d⟩ṇa, Abroṁ, palagān·, sayo(,) tu-
⟨Cd23⟩ ⟨Face C⟩mantar·, kaviṣṭa, sagnəṁ, ratiḥ, ñaruk·, tan adoḥ, rambha, jīva, Adumās· dumunuṁ, sa(ṁ) bhaṇi riṁ (A)dhikā(n)ī ⟨Face d⟩ nyū dantī, gambhīra, Ahyəs·, śrī (vidgī) 
⟨Cd24⟩ ⟨Face C⟩ kr̥tayaśa, dumunuṁ, vagəd·, makādi Ikaṁ viro, samaṅkana pratyekanikaṁ vargga Inanugrahan· pāduka śrī ⟨Face d⟩ mahārāja, likitapātra ḍaṅ ācā-
⟨Cd25⟩ ⟨Face C⟩ryya prakāśa, makapramukha samgat· kəlpvan· ḍaṅ ācāryya Amogha || ◯ || || ◯ ⟨Face d⟩ ni śrī, 

Apparatus

⟨Ab1⟩ 1058 D N M&R ⬦ 1068 B. — ⟨Ab1⟩ śravaṇa-māsa D N M&R ⬦ śravaṇa-māsa ri (!) B • We are not sure what the ‘(!)’ in B’s reading means. It could be that Krom added it as editor, if he was surprised by the occurrence of ri in B’s manuscript. — ⟨Ab1⟩ tu D N M&R ⬦ (śa) B.

⟨Ab2⟩ śrī-varmmeśvara-madhusūdanāvatārānandita-suhr̥t-siṁha-parākrama- D N M&R ⬦ dharmmeśvara- [15×] parākrama- B.

⟨Ab4⟩ maṇḍaka⟨,⟩ D N M&R ⬦ maṇḍa(la) B • By contrast with the other occurrences of this person (Hantang A6 and Tamparang A7), there is definitely no final tarung on maṇḍaka here. — ⟨Ab4⟩ lbuni pāduka śrī mahārāja makasopāṇa D M&R ⬦ lbu [9×]sopāṇa B; lbuni pādūka śrī mahārāja makasopāṇa N.

⟨Ab5⟩ kesareśvara kr̥tavivekālaṅghanīya-parākrama mapañji bāguṇa D N M&R ⬦ kesaveśvara [5×] la(ñca)na ya(thā)krama mapañji [1×](gu)ṇa B. — ⟨Ab5⟩ paṅajyan· B M&R ⬦ pajyen· N. — ⟨Ab5⟩ śrī mahārāja mpuṅku naiyāyika-darśana-samr̥ddhikāraṇa ⬦ śrī mahārāja [12×] kāraṇa B; śrī mahārāja mpuṅku naiyāyika-darśana-savr̥ddhikāraṇa N; śrī mahārāja mpuṅku neyāyika-darśana-samr̥ddhikāraṇa M&R.

⟨Ab6⟩ yogīśvarādhikāra ⬦ [4×]dhikāra B; yogīśvarāvikāra N; yogiśvarādhikāra M&R • There is damage on the stone after this word: a punctuation sign could have been engraved here — ⟨Ab6⟩ mājar· B N ⬦ Umajar· M&R. — ⟨Ab6⟩ hana kmitanya praśāsti M&R ⬦ hana [3×] praśāsti B; pānakmitanya praśāsti N. — ⟨Ab6⟩ riṁ ⬦ ri B; niṁ N; ri M&R. — ⟨Ab6⟩ garuḍamu(kha) B M&R ⬦ rarū ḍamuA N.

⟨Ab7⟩ tka riṁ gagā savaḥ N ⬦ [4×] savaḥ(nya) B; tka ri gagā savaḥ M&R. — ⟨Ab7⟩ kuluvutan· M&R ⬦ [4×] B; kuluvukan· N.

⟨Ab8⟩ Umuṅgva N M&R ⬦ Umuṅgu B. — ⟨Ab8⟩ varga N ⬦ rarai B; vargga M&R. — ⟨Ab8⟩ mahārāja, saṅkā ri gə:ṁ karuṇā śrī mahārāja ri panambaḥnikaṁ N M&R ⬦ mahārājāsuṅgā ri (oṃ)kāranika vargga ri (talan) B.

⟨Ab9⟩ ¿viṣṇvāra?⟨viṣṇvavatāra⟩ ⬦ viṣṇvaṅṣa B M&R; viṣṇvāra N • Our emendation is based on the same expression observed in stanza 41.11 of the Harivaṅśa written in the Kediri period (Teeuw 1950, p. 71) and two inscriptions, one from the Singasari period called Mula-Malurung (9v3, ed. Titi Surti Nastiti 2016, pp. 421–436) and one from the Majapahit period called Adan-adan (7v3, ed. Machi Suhadi 1996). It is important to note that similar expressions are found within the corpus, namely viṣṇvāṅśa in Padlegan I (4) and viṣṇvāṅśāvatāra in Sirah Keting (b16–17). For discussion of the latter, see 1940, pp. 352–354. — ⟨Ab9⟩ -prajā- M&R ⬦ [2×] B; -pravā- N.

⟨Ab10⟩ ri sira, B M&R ⬦ riṁ siraḥ N. — ⟨Ab10⟩ deniṁ suṣṭubhakti N M&R ⬦ (d)eni sr̥ṣṭabhakti B. — ⟨Ab10⟩ sira M&R ⬦ [2×] B; siraḥ N. — ⟨Ab10⟩ mataṁnyan ⬦ [3×] B; mabaṁnyan N; mataṁyan M&R. — ⟨Ab10⟩ -sanmata M&R ⬦ [3×] B; -sasmara N.

⟨Ab11⟩ muṅgva riṁ N M&R ⬦ muṅgu ri B. — ⟨Ab11⟩ kunaṁ N M&R ⬦ [1×]ni B.

⟨Ab12⟩ colo, Ubheni ⬦ [2×] d(e)ni B; volo, dabheni, N; colo khabeni M&R. — ⟨Ab12⟩ R̥ntət·, N M&R ⬦ (R̥ntək·) B. — ⟨Ab12⟩ An ikaṅ i M&R ⬦ [4×] B; An ikad i N.

⟨Ab13⟩ mapakna N M&R ⬦ mapakora B. — ⟨Ab13⟩ vargga N M&R ⬦ rarai B. — ⟨Ab13⟩ -vukhirnya N ⬦ -vukirnya B M&R. — ⟨Ab13⟩ gagā M&R ⬦ [2×] B; dhavāṁ N.

⟨Ab14⟩ kapva kāgraha N M&R ⬦ bahva nugraha B. — ⟨Ab14⟩ denikaṁ M&R ⬦ denika B; de rikaṁ N. — ⟨Ab14⟩ vargga N M&R ⬦ rarai B. — ⟨Ab14⟩ mvaṁ tan N M&R ⬦ m(va ka)na B. — ⟨Ab14⟩ vinava saṁ mānak katrīṇi M&R ⬦ [3×] simāna [3×] B; vənaṁ vasa mānak katrīṇi N.

⟨Ab15⟩ paḍəm· B ⬦ padəm· N M&R. — ⟨Ab15⟩ manimpiki M&R ⬦ [4×] B; marimpiki N.

⟨Ab17⟩ sr̥kan·, liṅga(ṁ) N M&R ⬦ sakan· liṅga B.

⟨Ab18⟩ Aniga M&R ⬦ maniga B; Anigaḥ N. — ⟨Ab18⟩ rumban· B M&R ⬦ sumban· N.

⟨Ab19⟩ maṁguñjai, M&R ⬦ maṁguñje B; mavuñjai, N. — ⟨Ab19⟩ kliṁ N M&R ⬦ (kḍi) B. — ⟨Ab19⟩ pabisar· M&R ⬦ [3×] B; paliṁsar· N.

⟨Ab20⟩ banantən· B M&R ⬦ banuntən· N. — ⟨Ab20⟩ pañjut·⟨Face b⟩{t·} N ⬦ pañjut· B M&R. — ⟨Ab20⟩ limbaṁ {k·} ⟨Ab21⟩ ⟨Face A⟩kavaḥ, ⬦ [4×] B; limbak· kavaḥ, N M&R.

⟨Ab22⟩ pāṅin-aṅin· B N M&R • B reads up to this point. — ⟨Ab22⟩ hopan· M&R ⬦ patapan· N. — ⟨Ab22⟩ garihan· N M&R • The first akṣara could also be read as śa. In Garaman (3r6) we have śariyan· but the word garihan· also occurs in Pabuharan (4r4, ed. Boechari 1985–1986, pp. 13–14 where the relevant line is labelled IIa4). — ⟨Ab22⟩ paṁrāma N ⬦ vānāma M&R. — ⟨Ab22⟩ panatak· M&R ⬦ panatat· N. — ⟨Ab22⟩ pan(·)⟨ḍe⟩ ⟨Ab23⟩ ⟨Face A⟩ mās· N ⬦ panaji mas· M&R.

⟨Ab23⟩ pakarapa M&R ⬦ patarapa N. — ⟨Ab23⟩ tampə: sirir· ⬦ tampə: sisir· N; tampə:ṁ sirir· M&R. — ⟨Ab23⟩ paṁharaṁ-ha(raṁ,) tuluṁ hutaṁ ⬦ paṁharas· Atuluṁ hutaṁ N; pahara-hara, hulu tukaṁ M&R • Our reading paṁharaṁ-haraṁ is supported by the same word found in Sobhamerta (4r6, ed. Titi Surti Nastiti 2007). However, what we tentatively read raṁ, at the start of face d, could also be read as ma (without punctuation mark), while in Munggut (2.12) and Anjatan (3r1–3r2) we find occurrences of paṁrāma followed by tuluṁ hutaṁ. For this reason, we remain in doubt as to the correct reading of the word that precedes tuluṁ hutaṁ.

⟨Ab24⟩ pakanan tahun· N ⬦ sakanan tahun· M&R • The term is not found in other epigraphic records. A slightly different term, namely pakan (t)ahun, is observed in Anjatan (3v2). — ⟨Ab24⟩ paniriṁ ⬦ paṅiriṁ N M&R. — ⟨Ab24⟩ pāṅgarai N ⬦ pāṅgati M&R. — ⟨Ab24⟩ tuṇḍan·(,) buñcaṁ haji M&R ⬦ duṇḍan· bu(k)va sāji N. — ⟨Ab24⟩ kḍi N ⬦ kliṁ M&R. — ⟨Ab24⟩ haji N ⬦ paṅi M&R.

⟨Ab25⟩ mavuluṁ-vuluṁ M&R ⬦ pavuluṁ-vuluṁ N. — ⟨Ab25⟩ tan tamātaḥ Irikeṁ N ⬦ tan tama Irikan M&R.

⟨Cd1⟩ sadravya- M&R ⬦ saṁ dravya N. — ⟨Cd1⟩ Asiṅ ata (sa)lviranya ⬦ A(ne)ṅ [2×]viraṁnya N; kala ta lviranya M&R.

⟨Cd2⟩ kābunan· M&R ⬦ kātunan· N. — ⟨Cd2⟩ i N ⬦ in M&R.

⟨Cd3⟩ mamuṁpaṁ N ⬦ Amuṁpaṁ M&R. — ⟨Cd3⟩ {malaṁ mopi(ḥ)} ⬦ malaṁ mopi N; [1×]la mopi M&R • These words do not yield an evident sense in this context. Comparing the parallel passages in the charters of Panumbangan Cd9 and Hantang Cd24, we do not expect anything between tūtan and Aṁśa pratyaṁśa. Therefore, we consider that the sequence malaṁ mopi(ḥ) is the result of a scribal error and needs to be expunged from the text.

⟨Cd4⟩ pratyaṁśa M&R ⬦ prakṣaka N.

⟨Cd5⟩ garuḍamuka ⬦ garūḍamuka N; garuḍamukha M&R. — ⟨Cd5⟩ pratiṣṭā N M&R • We find pratiṣṭākna in similar contexts in Pagiliran A5, Panumbangan Ab9, and Hantang Ab10, and so we have considered the possibility of supplying kna here. Nevertheless, the fact that pratiṣṭ(h)ā is also observed in the same context Tamparang Ab9, Kemulan Ab8 and Palah Ab8 means that this reading must be accepted as a viable alternative, in the intransitive, to the passive construction with pratiṣṭ(h)ākna.

⟨Cd6⟩ 941 ⬦ rṅan ugaḥ N; 961 M&R. — ⟨Cd6⟩ -māgha-māsa tithi pratipāda M&R ⬦ māla riṁ mā[.]eṁkən· pratipāda N.

⟨Cd7⟩ Anumpyataka N ⬦ Anumaṁhyaṁtikaṁ M&R.

⟨Cd8⟩ Aprā{ṁ}sa ⬦ Aprāsa N M&R. — ⟨Cd8⟩ Ajnva humalaṁ M&R ⬦ Ajtva humalaṁ N • In Garaman 4r5 and Gandhakuti 5r1 we have occurrences of Ajnva halaṁ. Is the word humalaṁ here is a mistake or a legitimate variant for halaṁ? — ⟨Cd8⟩ vnaṅājamahāni(n)dikāṁguntiṅāmaṁlva(ṁ) ⬦ vnaṅājapahānindikāṁbuntiṅāmalvaṁ N; vanaṅajapahānindikāguntiṅamalvaṁ M&R.

⟨Cd9⟩ kama⌈lai N M&R • A taling is engraved after kama at the end of the line on face C but we also find the -ai marker at the beginning of d

⟨Cd10⟩ -tabaṁ N ⬦ -habaṁ M&R. — ⟨Cd10⟩ paṁhañjuranya N ⬦ paṁhanjuran M&R. — ⟨Cd10⟩ paṁlaku-laku N ⬦ paṁhaku-haku M&R. — ⟨Cd10⟩ kunaṁ M&R ⬦ tuna N.

⟨Cd11⟩ -atahila N ⬦ -tahil M&R. — ⟨Cd11⟩ mā 2 M&R ⬦ mā bū N. — ⟨Cd11⟩ dharuṇa N ⬦ karuṇa M&R.

⟨Cd12⟩ kapagəhakənanya N ⬦ kapagəhananyan M&R.

⟨Cd13⟩ savet·-vkanya N M&R • The word order here is unusual. Normally, one find savka-vetnya (cf. Horren 2r3 [eds. Stutterheim 1933, p. 104 and Machi Suhadi and Sukarto K. Atmodjo 1986, pp. 112–115 where the relevant line is labelled Ib3], Pagiliran A5, Panumbangan Cd11 and 14, Sirah Keting C6 and Lawadan Ab26). Corr. savka-vetnya? — ⟨Cd13⟩ kunaṁ M&R ⬦ kuvaṁ N. — ⟨Cd13⟩ pagəḥni(ṁ) M&R ⬦ paṁsəḥniṁ N.

⟨Cd15⟩ kā 2 M&R ⬦ kā [.]u N. — ⟨Cd15⟩ maṅgihakənaṁ pañcagati ⬦ maṅgəhakən añcegaki N; maṅgəhakəna pancagati M&R. — ⟨Cd15⟩ mataṁnyak aṁR̥ṅə: ta kita ⬦ mataṁnya kaR̥ṅə: taki ta N; mataṁyan ta R̥ṅə: ta kita M&R • The use of enclitic -k instead of -n implies a 2nd-person subject. Cf. e.g. Sumanasāntaka 7.5d mataṅnya-k anaṅis panəmbaha ri jə̄ṅta panəbusa ri jīvaniṅ hulun ‘That is why tearfully I serve you as a ransom for my life’ (ed. & transl. Worsley et al. 2013) and Ghaṭotkacāśraya 21.3a mataṅnya-k ahyun pəjahāmukeṅ raṇa ‘Hence my wish to die fighting fiercely in battle’ (ed. & transl. Robson 2016). — ⟨Cd15⟩ hyaṁ M&R ⬦ hvaṁ N.

⟨Cd16⟩ Ūrddhamadhaḥ M&R ⬦ Ūrddhamavaḥ N. — ⟨Cd16⟩ hana vvaṅ apacārā- ⬦ pānavvaṅa pavārā N; hana vvaṅ apacara- M&R.

⟨Cd17⟩ I N ⬦ ri M&R.

⟨Cd18⟩ sumpətakən· N ⬦ pumpətakən· M&R.

⟨Cd8⟩ təkək· M&R ⬦ təkik· N.

⟨Cd18⟩ Apusi M&R ⬦ [.]a [1×] [.]upi N. — ⟨Cd18⟩ rampak· N ⬦ rampat i M&R. — ⟨Cd18⟩ cavuk ⬦ [2×]t N; ḍuḍuk M&R.

⟨Cd19⟩ hatinya M&R ⬦ rahaginya N. — ⟨Cd19⟩ rakrāk igānya ⬦ cakrākigāṁnya N; rākrāk iganya M&R.

⟨Cd20⟩ (ya)makiṅkara M&R ⬦ soma kiṅkara N. — ⟨Cd20⟩ patyanikaṁ N ⬦ gatyanikaṁ M&R.

⟨Cd21⟩ kunaṁ ṅaranikaṁ M&R ⬦ kunaṅ aranikaṁ N. — ⟨Cd21⟩ gambhīra, viro ⬦ gambhīra, vigā N; gamgīra, viga M&R. — ⟨Cd21⟩ ṅaranika(ṁ) ⬦ ṅaran i N; ṅaran i M&R.

⟨Cd22⟩ subi, panaśar· M&R ⬦ suvi, panagar· N. — ⟨Cd22⟩ haR̥p· N ⬦ hapas· M&R. — ⟨Cd22⟩ sicin· M&R ⬦ sicim· N. — ⟨Cd22⟩ saprāṇa ⬦ sapāṇa N M&R. — ⟨Cd22⟩ Abroṁ, palagān· ⬦ sabroṁ, palaśān· N; Anabraṁ, palagān· M&R. — ⟨Cd22⟩ tumantar· ⬦ tumankar· N; dumantar· M&R.

⟨Cd23⟩ sagnəṁ N ⬦ Agnī M&R. — ⟨Cd23⟩ ñaruk· ⬦ tāruk· N; bāruk· M&R. — ⟨Cd23⟩ tan adoḥ M&R ⬦ kan adoḥ N. — ⟨Cd23⟩ rambha N ⬦ ramga M&R. — ⟨Cd23⟩ Adumās· M&R ⬦ Aduhas· N. — ⟨Cd23⟩ (A)dhikānī ⬦ Avikāri N M&R. — ⟨Cd23⟩ gambhīra N ⬦ gamgīra M&R. — ⟨Cd23⟩ Ahyəs· ⬦ Ahyus· N; Ahyīs· M&R. — ⟨Cd23⟩ (vidgī) ⬦ gə[1×]g[1×] N; gita M&R.

⟨Cd24⟩ kr̥tayaśa M&R ⬦ [1×]kayaśa N. — ⟨Cd24⟩ vagəd·, makādi Ikaṁ N ⬦ vabhəd·, matādi takaṁ M&R. — ⟨Cd24⟩ samaṅkana M&R ⬦ sapaṅkaca N. — ⟨Cd24⟩ Inanugrahan· N ⬦ Anugrahan· M&R.

⟨Cd25⟩ prakāśa N ⬦ prakhāsa M&R. — ⟨Cd25⟩ makapramukha samgat· M&R ⬦ marā pramukha samgət· N. — ⟨Cd25⟩ kəlpvan· ⬦ kīl[.]an· N; kəlpan· M&R. — ⟨Cd25⟩ Amogha N ⬦ Anumagha M&R. — ⟨Cd25⟩ ni śrī M&R ⬦ ki śrī N • The meaning of the two unexpected syllables following the final punctuation marks is unclear.

Translation

(Ab1–4) Hail! Elapsed Śaka year 1058, month of Śravaṇa, eleventh tithi, waning fortnight, Tuṅlai, Vage, Monday, [the vuku being] Praṅbakat, the grahacāra being in the South, lunar mansion Punarvasu, the deity Aditi, the conjunction Siddhi, the karaṇa Vava, the parveśa Kuvera, the maṇḍala being in the north-west. That was the time when the decree of the Great King — whose royal (deva) names were ‘Incarnation of Madhu’s destroyer, i.e. of Viṣṇu’ (śrī-varmeśvara, madhusūdanāvatāra), ‘Who brings joy to friends’ (ānanditasuhr̥t), ‘Lofty conqueror of the directions thanks to his lion’s power’ (siṅhaparākrama-digjayottuṅga), whose emblem was Jayabhaya — was received by the Lord Great Minister of Halu, the kabayan at Sarvagata.¹ It came down to all the high functionaries (taṇḍa rakryān) in the council, beginning with the Lord of Kanuruhan, with the byname Maṇḍaka.

(Ab4–8) The occasion: All of the inhabitants in Talan, rank upon rank, paid respect to the dust of the footprints of the Great King. They had as intermediary the apatih Lord [named] mpu Kesareśvara, ‘endowed with right judgment and of unstoppable valor’ (kr̥tavivekālaṅghanīya-arākrama), with the byname Bāguṇa. Not left behind was the teacher of the Great King, ‘promoter of Nyāya doctrine, serving as a chief of Yogins following the path of Bhairava’ (naiyāyikadarśana-samr̥ddhi-kāraṇa bhairava-mārgānugamana-yogīśvarādhikāra). They informed (the Great King) that they had in custody an edict (praśasti) recorded (muṅgu)² on palm leaves [and] marked with the Garuḍa-face [as] their guarantee that they were granted by Bhaṭāra Guru [the right] to hold their land (deśa) in Talan as a sīma [and] to have authority over all of its low land and elevated ground, including non-irrigated rice-fields, paddy fields, river edges, marshlands, kuluvutans³ [and] patapans of all types. In addition, they begged for the transfer of their edict to be recorded on a stone stele. Such was the substance of the petition of the inhabitants of Talan to the dust of the footprints of the Great King.

(Ab8–11) Because of the greatness of His Majesty the Great King’s sympathy for the request of the inhabitants of Talan — for the nature of one like him is [that of] the highest kṣatriya manifested as the incarnation of Viṣṇu, constantly guarding the whole world, who brings joy to all subjects, attentive to all intentions of those who respectfully implore him, kind to those who seek for protection, [and] unwilling to be put in debt of service by those who are unwaveringly loyal to him — this is the reason why His Majesty (lit., “the dust of his footprints”) approved the request of the inhabitants of Talan for the transfer of their edict to be recorded on a stone stele. At the same time, their grant was added to (inimbuhan) by the Great King.⁴

(Ab12–Cd1) As for the substance of the grant of the Bhaṭāra Guru to Colo, Ubheni, [and] R̥ntət, [it was] that Talan, a village of the district Panumbaṅan including all its (constituent) villages [and] circumscription (atagan) of Vantayan, [whose] corvée is [equal to] 1 kupaṅ, would serve to become the sīma of the inhabitants of Talan. It is seized including its low land and elevated ground, including all kinds of non-irrigated rice-fields, paddy-fields, orchards, river edges, marshland. All of them are taken by the inhabitants of Talan. And they will not be entered by the subordinates of the three high dignitaries: the Paṅkur, the Tavan and the Tirip, [i.e.] all those who previously had a claim on royal revenue [from] the occupational groups big or small, beginning with the various Miśras, the paṅuraṅ, the kriṅ, the paḍəm, the manimpiki, the paranakan, the limus galuh, the paṅaruhan, the taji, the vatu tajəm, the maṅriñca, the maṅhūri, the paraṅ, the sukun, the halu varak, the ramanaṅ, the rakasaṅ, the overseer of gəṇḍiṅ, the piniṅlai, the kataṅgaran, the tapa haji, the air haji, the malandaṅ, the ləca, the ələb-ələb, the kalaṅkaṅ, the kutak, the taṅkil, the trəpan, the salvīt, the sinagiha, the kyab, the srəkan, the liṅgaṅ, the vatu valaṅ, the vilaṅ thāni, the pamaṇikan, the aniga, the sikəpan, the rumban, the tirvan, the viji kavah, the tiṅkəs, the māvī, the manambaṅi, the taṅhiran, the overseer of merchants, the overseer of smiths, the maṅrumbai, the maṅguñjai, the overseer of Kliṅ, the overseer of Huñjəman, the overseer of gambling, the puluṅ paḍi, the overseer of harlots, the pabisar, the paguluṅ, the pavuṅkunuṅ, the overseer of Banantən, the miśra hino, the miśra aṅin-aṅin, the vli tambaṅ, the vli vaduṅ, the vli hapū, the vli harəṅ, the vli pañjut, the suval, the tambā, the limbaṅ, the kavah, the palamak, the urutan, the dampulan, the pakaluṅkuṅ, the təpuṅ kavuṅ, the suṅsuṅ paṅuraṅ, the karərəṅan, the pasuk alas, the sipat vilut, the jukuṅ, the pāṅin-aṅin, the pāmāvaśya, the hopan, the panraṅan, the skar tahun, the garihan, the pabayai, the paṅrāma, the avur, the panatak, the goldsmiths, the panigaṅ-atak, the paṅdva-mās, the panigaṅ-blah, the pakarapa, the tampə̄ sirir, the pinta-palaku, the paṅharaṅ-haraṅ, the tuluṅ hutaṅ, the pobhaya, the kipa-kipah, the pavalanda, the pakanan tahun, the paniriṅ, the pacumbi, the paprāyaścitta, the pavuvuh, the pāṅgarai, the pavlaṅ-vlaṅ, the tuṇḍan, the royal corvée, the eunuchs, the royal servants, the healers, the sambal, the sumbul, the mavuluṅ-vuluṅ, the singing actors, the wayang-performers, the comedians (abañol), the siṅgah, the pabrəsi, all of the courtiers, and so forth — they shall not enter the sīma in Talan. It is only the inhabitants of Talan who shall have the authority over all of their royal revenue.

(Cd1–4) Likewise are all the [fines to be imposed for] ‘pain and relief’ (sukha-duḥkha), great or small, no matter what their types may be, such as ‘areca-blossom without betelnut’ (mayaṅ tan pavvaḥ), ‘gourd vines that grow in the courtyard’ (valū rumambat iṅ natar), ‘disaster’ (vipati), ‘a corpse covered with dew’ (vaṅkai kābunan), ‘blood spattered on the road’ (rāh kasavur i havan), ‘spittle that is sprayed’ (hidū kasirat), ‘slander’ (dūhilatən), ‘violence’ (sāhasa), ‘rash speech’ (vākcapala), ‘rash acts with the hand’ (hastacapala), ‘producing the dust of a file’ (mamijilakən vuriniṅ kikir), ‘attacking in fury’ (mamūk), ‘rape’ (mamuṅpaṅ), ‘repeated attack’ (lūdan), ‘following’ (tūtan), ‘apportioning of shares’ (aṅśa pratyaṅśa), ‘punishment and wrongful punishment’ (ḍaṇḍa kuḍaṇḍa), ‘poisons of all sort’ (maṇḍihala) and such like. It is only the inhabitants of Talan who shall have the authority over all of them.

(Cd4–7) Such was the substance of the grant of Bhaṭāra Guru to the inhabitants of Talan — an edict recorded on palm leaves [and] marked with the Garuḍa-face — which was confirmed by the Great King. Consequently, the Great King agreed that it would stand permanently on a stone stele. As for the time of the grant of Bhaṭāra Guru to the inhabitants of Talan, it was in Śaka 941, additional month of Māgha, first tithi, waning fortnight, Haryaṅ, Umanis, Wednesday, [the vuku being] Dukut.

(Cd7–15) As for the substance of the addition (paṅimbuh)⁵ of the Great King to the inhabitants in Talan, it concerned their being entitled to have a longer platform (? varuga inantun), to have eight pillars (? aśakā inaṣṭa), to pave the courtyard (anumpyatak),⁶ to build a palanquin in layers, to have a palanquin with turnery, to offer nāgapuṣpa (cloth), to use jənu humalaṅ (unguent); they would be entitled to have intercourse, pierce the ear-lobes, cut the hair, given in possession to … (amaṅlva) [or] inflict wounds (aṅrāhana) on children; they would be entitled to take a prostitute as slave, to mate with a kamambaṅan prostitute, to eat royal meat, to serve kamalai fruit on a wooden tray, to cut hair on the seat, to play on the seat, to hold yellow wood, to have a tabaṅ-tabaṅ (drum). But there should not be a forerunner for them when they take a walk.

As for the course of action to be taken by the inhabitants of Talan, it concerns their reliability in delivering (atahil)⁷ royal revenue [in the form of] paṅaṣṭāṅgī (tax) of 2 māṣa without arik levy to the holy foundation in Dharuṇa every Full Moon of the month of Asuji. It should not be interfered with by others.

Such was the substance of the addition of the Great King (granted) to the inhabitants of Talan, to stand permanently on a stone stele [and] to be considered to be irrevocable by them including their descendants [into] the future’s future. It is not to be disturbed by the future kings. But if there are ones who will disturb the stability of the grant of Bhaṭāra Guru along with the addition of the Great King to the inhabitants of Talan, be they brāhmaṇas or kṣatriyas, let alone if they are vaiśyas [or] śūdras, they should be fined 2 kāṭi and 10 suvarṇa. In addition, they will encounter the five forms of suffering in this world and hereafter.

(Cd15–21) For that reason, you (may please) pay heed, you gods of the five elements, you (gods of the directions) East, South, West, North, Southeast, Southwest, Northwest, Northeast, Zenith, Nadir, including the Center. If there are people who misbehave [or] offend by disturbing the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan: catch them, cut them off, throw them down, turn them upside down, strangle their necks, bind together their hands, break up their feet, split their skulls, scoop up their brains, tear out their livers, rip open their entrails, pull out their intestines, break any of their ribs, cut off their flesh, drop [them] in the copper-cow-headed (cauldron), to be cooked in the cauldron of Yama’s slaves. Such should be the future deaths of the miscreants who disturb the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan.

(Cd21–25) As for the names of the inhabitants who received the grant of His Majesty the Great King to the inhabitants of Talan, [they were] Gambhīra and Vigā. Enumeration of the names of the inhabitants of Talan who benefited from the grant by His Majesty the Great King: Sudhi, Panagar, Putravatī, Haṣap, Sicin, Saprāṇa, Abroṅ, Palagān, Sayo, Tumantar, Kaviṣṭa, Sagnəṅ, Ratih, Ñaruk, Tan Adoh, Rambha, Jīva, Adumās, Dumunuṅ, Saṅ Bhaṇi in Adhikānī Nyū Dantī, Gambhīra, Ahyəs, Śrī Vidgī, Kr̥tayaśa, Dumunuṅ [and] Vagəd, the first being Viro. Such was the enumeration of the inhabitants who benefited from the grant by His Majesty the Great King. The document was written by master Prakāśa, whose chief was the official of Kəlpvan⁸ (called) master Amogha.⁹

Commentary

Bibliography

Primary

[B] Brandes, Jan Laurens Andries and Nicolaas Johannes Krom. 1913. Oud-Javaansche Oorkonden: Nagelaten transcripties. Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen 60 (parts 1 and 2). Batavia; 's-Hage: Albrecht; Nijhoff. [URL]. Pages 163–164, item LXX.

[D] Damais, Louis-Charles. 1955. “Études d’épigraphie indonésienne, IV: Discussion de la date des inscriptions.” BEFEO 47, pp. 7–290. DOI: 10.3406/befeo.1955.5406. [URL]. Page 71, item A. 152.

[N] Nakada, Kōzō. 1994. “Talan sekichū kokubun no shinshutsu kabu no ichi kōsatsu [A study of a newly uncovered lower portion of the Talan stone inscription].” HSRKU 41, pp. 1–7. [URL]. Pages 1–7.

[M&R] Machi Suhadi and Richadiana Kartakusuma. 1996. Laporan penelitian epigrafi di wilayah Provinsi Jawa Timur. Berita penelitian arkeologi 47. Jakarta: Proyek Penelitian Arkeologi Jakarta, Pusat Penelitian Arkeologi Nasional, Departemen Pendidikan dan Kebudayaan. Pages 27–30.

Notes

1. The word sarvagata is rarely attested in epigraphic sources. In the two other inscriptions issued by the same king, namely the Hantang and the Tamparang charters, in the same position we find Mapañji Kambādaha. The word sarvagata is observed in two kakavins of this period: in stanza 42.2 of the Harivaṅśa (Teeuw 1950, p. 72) and in stanza 24.9 of the Smaradahana (Poerbatjaraka 1931, p. 34). From the Wanua Tengah III charter (2r20, ed. Boechari 2012, pp. 484–491, transl. Griffiths [2023] 2021–2022, pp. 198–208) kabayan· ri Ayam· təAs· 2 mira-miraḥ pu rayuṁ, halaran· pu dhanada, we get the impression that Sarvagata is supposed to be a toponym in kabayan· riṁ sarvvagata.
2. We choose ‘recorded’ as a contextually suitable free translation. Literally, muṅgu means ‘present, situated’.
3. The word is rarely used in epigraphic sources. It is only attested in this charter (Ab7) and the unpublished Kukub charter (3v4, discussed in Krom 1923, pp. 25–26, № no. 2250, now kept in Museum Volkenkunde, Leiden, inv. nos. 4801-2a and 4801-2b). OJED records only few other non-epigraphic occurrences, including one from the Sumanasāntaka (written in the Kediri period) and Navaruci (ed. Prijohoetomo 1934, § 3, p. 34): aglis maṅkat rahaden bhīma, kapuṅkur ing gajāhoya. aṅlakvani juraṅ səṅka aparaṅ aparuṅ, mārgātrəbis, iriṅ-iriṅ. akveh tikaṅ vanādri bhaya kalintaṅan, muvah śəma, vatəs, pabajaṅan, peṅənan iṅ avan; gunuṅ pipitu kalintaṅan; mvaṅ kapuṅkur tekang taruk-tarukan, muvah kalagen, kaputravaṅśan, ḍusun, kuluvutan. ‘Immediately Bhīma set out. He had left Gajāhoya behind. He marched through steep ravines with rocks and cliffs. The path was rocky terrain and slopes. On the road, he came by numerous dangerous forest mountains, cemeteries, boundary markers, children’s graveyards, demarcations. He came by seven mountains. And he left behind settlements, as well as religious establishments (kalagen), kaputravaṅśan, and kuluvutans’ (Griffiths 2020, pp. 120–121).
4. We are not exactly sure of the grammatical function of ya in this sentence, but suppose it must refer to the varga i talan. So the literal meaning would be something like ‘At the same time they were grant-increased by ...’.
5. The word is derived from the base imbuh and its derivations such as paṅimbuh, inimbuh, and umimbuh are observed in the inscriptions issued by King Sindok (Linggasuntan 851 Ś., A6; Kanuruhan 856 Ś., 8), Airlangga (Kusambyan 945 Ś., B36; Bimalasrama date lost, 4.5; Turun Hyang B 976 Ś., Cd19; Anjatan date lost, 4r7) and at least one other king of the Kediri period (Panumbangan 1042 Ś., Ab7). The words inimbuhan (A11) and paṅimbuh are used here because the present charter was issued to grant additional privileges to the holders of the grant made by Bhaṭāra Guru. See also n. 180 below. The following inscriptions are absent from Nakada 1982: Kusambyan (ed. Titi Surti Nastiti et al. [2023] 2022), Bimalasrama (ed. van Stein Callenfels 1924), Anjatan (ed. Rita Margaretha Setianingsih 1996).
6. The words (m)atumpyatak and (m)anumpyatak are observed only in inscriptions of the Kediri period, namely, besides the present occurrence, in Geneng I Ab25; Ceker Ab9; Lawadan Ab10. Moreover, the form tinumpyatak is observed in stanzas 161.1 and 164.2 of kakavin Sumanasāntaka written in the same period (Worsley et al. 2013, pp. 402, 406).
7. The base form tahil and its derivations such as atahil, matahil, patahil, and satahil are attested in many inscriptions issued by King Sindok up to the Majapahit period. OJED only registers the word tahil meaning “a part. weight, esp. of gold and silver; a part. kind of tax or tribute”, but lists hardly any of these derived forms. In our context,atahil seems to indicate the action of delivering some kind of tax or tribute.
8. One wonders if this corresponds to kulupvan in the Kancana charter 9v4 (10th century CE, see Griffiths 2020, pp. 133–135).
9. It is worth mentioning that these names of ācāryas sound very Buddhist and perhaps this fact can be linked to the fact that Talan is one of the təpi siriṅs (neighboring villages) of the Buddhist monastery mentioned in the Bimalasrama charter (10r6). In addition to that, Talan is also one of the four boundaries of the Buddhist foundation in Kancana observed in line 4r2 the Kancana charter (10th century CE, see Griffiths 2020, pp. 133–135). On these occurrences of the toponym Talan in other inscriptions, see also §6 below. Although the present passage can be translated as ‘the document was written by renowned (prakāśa) masters, chief of whom was the official of Kəlpvan (called) master Amogha’, the translation offered here is based on the observation that we do not normally get such phrases as ‘written by renowned masters’ and supported by a similar passage found in Panumbangan Cd21 makapramuka mpu paṅajyan· ri panumbaṅan· ḍaṅ ācāryyāntaraja.

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<p><milestone type="pagelike" unit="faces" n="Ab"/><label xml:lang="eng">Front and proper left</label>

<lb n="Ab1"/><milestone unit="face" n="A"/><g type="ddandaOrnate"/> <g type="circleTarget"/> <g type="ddandaOrnate"/> Om̐ <g type="ddandaOrnate"/> <g type="circleTarget"/> <g type="ddandaOrnate"/> svasti śaka-varṣātīta <num value="1058">1058</num>, śravaṇa-māsa, tithi Ekādaśī kr̥ṣṇa-pakṣa, <abbr>tu</abbr>, <abbr>va</abbr>, <abbr>ca</abbr>, vāra, pra<unclear>ṁ</unclear>bakat·, grahacāra da<milestone unit="face" n="b"/>kṣiṇastha, punarvvaśū-nakṣatra

<lb n="Ab2"/><milestone unit="face" n="A"/>Aditi-devatā, siddhi-yoga, vava-karaṇa, kuvera-parvveśa, vāyavya-maṇḍala, Irikā divasani Ājñā śrī mahārāja, śrī-varmmeśvara-madhusū<milestone unit="face" n="b"/>danāvatārānandita-suhr̥<lb break="no" n="Ab3"/><milestone unit="face" n="A"/>t-siṁha-parākrama-digjayottuṅgadeva-nāma, jayabhayalāñchana, tinaḍaḥ rakryān· mahāmantrī I halu kabayan· riṁ sarvvagata Umiṁso<milestone unit="face" n="b"/>r i taṇḍa rakryān· ri pakira-<unclear>ki</unclear><lb break="no" n="Ab4"/><milestone unit="face" n="A"/>ran· makabehan· makādi rakryān· kanuruhan· mapañji maṇḍaka<supplied reason="subaudible">,</supplied> sambandha<supplied reason="subaudible">,</supplied> Ikaṁ vargga ri talan kabeḥ māmpak-ampak· manambaḥ ri lbuni pā<milestone unit="face" n="b"/>duka śrī mahārāja maka<lb break="no" n="Ab5"/><milestone unit="face" n="A"/>sopāṇa rakryān apatiḥ mpu kesareśvara kr̥ta-vivekālaṅghanīya-parākrama mapañji bāguṇa, tan kavuntat· paṅajyan· śrī mahā<milestone unit="face" n="b"/>rāja mpuṅku naiyāyika<lb break="no" n="Ab6"/><milestone unit="face" n="A"/>darśana-samr̥ddhi-kāraṇa bhai<supplied reason="lost">ra</supplied>va-mārgānugamana-yogīśvarādhikāra mājar· yan hana kmitanya praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamu<unclear>kha</unclear> <milestone unit="face" n="b"/> Ātmarakṣanyan inanugrahān ma<lb break="no" n="Ab7"/><milestone unit="face" n="A"/>kasĭmā deśanya ri talan· de bhaṭāra guru, pramāṇā ri salbak·-vukhirnya tka riṁ gagā savaḥ tpi-tpi lvaḥ R̥ṇək· kuluvutan· patapan· sa<milestone unit="face" n="b"/>prakāra, Atəhər· maṁhyaṁ ri

<lb n="Ab8"/><milestone unit="face" n="A"/>Alīhani praśāstinya Umuṅgva riṁ liṅgopala, maṅkana rasani haturnikaṁ varga ri talan· ri lbūni pāduka śrī mahārāja, saṅkā ri gə:ṁ karu<milestone unit="face" n="b"/>ṇā śrī mahārāja ri panambaḥ<lb break="no" n="Ab9"/><milestone unit="face" n="A"/>nikaṁ vargga ri talan·, Āpan· jātiniṁ kadi sira Uttama-kṣatriya sākṣāt· <choice><sic>viṣṇvāra</sic><corr>viṣṇvavatāra</corr></choice>, satata-sakala-jagat-pālaka, samasta-prajā-nanda<milestone unit="face" n="b"/>na-kāraṇa, huniṅā ri sapra<lb break="no" n="Ab10"/><milestone unit="face" n="A"/>yojananiṁ praṇata maṁhyaṁ ri sira, māsiḥ riṁ śaraṇāgata, tan aṅgā kapihutaṅana kabhaktin· deniṁ suṣṭubhakti ri sira, ma<milestone unit="face" n="b"/>taṁnyan inubhaya-sanmata paṁhyaṁ<lb break="no" n="Ab11"/><milestone unit="face" n="A"/>nikaṁ vargga ri talan· de lbūni pādukanira, ri Alihani praśāstinya muṅgva riṁ liṅgopala, Atəhər ta ya Inimbuhan· Anu<milestone unit="face" n="b"/>graha de śrī mahārāja, ku<lb break="no" n="Ab12"/><milestone unit="face" n="A"/>naṁ rasany anugraha bhaṭāra guru Irikaṁ colo, Ubheni, R̥ntət·, An ikaṅ i talan· thāni vatək· panumbaṅan·, sapasuk· <milestone unit="face" n="b"/> thāni kabeḥ, Atagan· vanta<lb break="no" n="Ab13"/><milestone unit="face" n="A"/>yan·, gavai <abbr>ku</abbr> <num value="1">1</num>, mapakna sīmānikaṁ vargga ri talan·, kālap· tkeṁ lbak·-vukhirnya kabeḥ, tkeṁ gagā savaḥ kubva<milestone unit="face" n="b"/>n· tpi-tpi lvaḥ R̥ṇək· sa<lb break="no" n="Ab14"/><milestone unit="face" n="A"/>prakāra, kapva kāgraha denikaṁ vargga ri talan·, mvaṁ tan katamāna deniṁ vinava saṁ mānak katrīṇi, paṅkur·, ta<milestone unit="face" n="b"/>văn·, tirip·, saprakāra

<lb n="Ab15"/><milestone unit="face" n="A"/>saṁ maṅilala dravya haji vulu-vulu magə:ṁ maḍmit· riṁ daṅū, makādi miśra paramiśra, paṅuraṁ, kriṁ, paḍəm·, ma<milestone unit="face" n="b"/>nimpiki, paranakan·, limu<lb break="no" n="Ab16"/><milestone unit="face" n="A"/>s· galuḥ, paṅaruhan·, taji, vatu tajəm·, maṁriñca, maṁhūri, paraṁ, sukun·, halu varak·, ramanaṁ, raka<milestone unit="face" n="b"/>saṁ, juru gəṇḍiṁ, piniṁlai, ka<lb break="no" n="Ab17"/><milestone unit="face" n="A"/>taṅgaran·, tapa haji, Air haji, malandaṁ, lca, qəL̥b-əL̥b·, kalaṅkaṁ, kutak·, taṅkil·, tr̥pan·, sa<milestone unit="face" n="b"/>lvīt·, sinagiha, kyab·, sr̥<lb break="no" n="Ab18"/><milestone unit="face" n="A"/>kan·, liṅga<unclear>ṁ</unclear>, vatu valaṁ, vilaṁ thāni, pamaṇikan·, Aniga, sikəpan·, rumban·, tirvan·, viji kavaḥ, ti<milestone unit="face" n="b"/>ṅkəs·, māvī, manambaṅi, taṁhira<lb break="no" n="Ab19"/><milestone unit="face" n="A"/>n·, tuha dagaṁ, juru gosali, maṁrumbai, maṁguñjai, juru kliṁ, juru huñjəman·<supplied reason="subaudible">,</supplied> juru juḍi, puluṁ paḍi, juru jali<milestone unit="face" n="b"/>r·, pabisar·, paguluṁ, pavuṁku<lb break="no" n="Ab20"/><milestone unit="face" n="A"/>nuṁ, juru banantən·, miśra hino, miśrāṅin-aṅin·<supplied reason="subaudible">,</supplied> vli tambaṁ, vli vaduṁ, vli hapū, vli haR̥ṁ, vli pañjut·<milestone unit="face" n="b"/><surplus>t·</surplus>, suval·<supplied reason="subaudible">,</supplied> tambā, limbaṁ <surplus>k·</surplus>

<lb n="Ab21"/><milestone unit="face" n="A"/>kavaḥ, palamak·, Urutan·, dampulan·, pakaluṅkuṁ, tpuṁ kavuṁ, suṁsuṁ paṅuraṁ, kaR̥R̥ṅan·<supplied reason="subaudible">,</supplied> pa<milestone unit="face" n="b"/>suk alas·, sipat· vilut·<unclear>,</unclear>

<lb n="Ab22"/><milestone unit="face" n="A"/>jukuṁ, pāṅin-aṅin·, pāmāvaśya, hopan·, panraṅan·, skar tahun·, garihan·, pabayai, paṁ<milestone unit="face" n="b"/>rāma, Avur·, panatak·, pan<unclear>·</unclear><supplied reason="omitted">ḍe</supplied>

<lb n="Ab23"/><milestone unit="face" n="A"/> mās·, panigaṅ-atak·, paṁdva-mās·, panigaṁ-blaḥ, pakarapa, tampə: sirir·, pinta-palaku, paṁharaṁ-ha<milestone unit="face" n="b"/><unclear>raṁ,</unclear> tuluṁ hutaṁ, pobhaya, kipa-ki<lb break="no" n="Ab24"/><milestone unit="face" n="A"/>paḥ, pavalanda, pakanan tahun·, paniriṁ, pacumbi, paprāyaścitta, pavuvuḥ, pāṅgarai, pavlaṁ-vlaṁ, tuṇḍan·<unclear>,</unclear> <milestone unit="face" n="b"/> buñcaṁ haji, kḍi, hulun haji, valya<lb break="no" n="Ab25"/><milestone unit="face" n="A"/>n·<supplied reason="subaudible">,</supplied> sambal·, sumbul·, mavuluṁ-vuluṁ, vidu maṅiduṁ, Ariṅgit·, Abañol·, siṅgaḥ, pabr̥si, vatək i <milestone unit="face" n="b"/> jro Ityevamādi kabeḥ, tan ta<milestone type="pagelike" unit="faces" n="Cd"/><label xml:lang="eng">Back and proper right</label><lb break="no" n="Cd1"/><milestone unit="face" n="C"/>mātaḥ Irikeṁ śī<supplied reason="lost">ma</supplied> ri talan· kevala Ikaṁ varga ri talan· pramāṇā ri sadravya-hajinya kabeḥ, maṅkana Ika<unclear>ṁ</unclear> sukha<milestone unit="face" n="d"/>duḥkha magə:ṁ maḍmit·, A<lb break="no" n="Cd2"/><milestone unit="face" n="C"/>siṅ ata <unclear>sa</unclear>lviranya kady aṅgāniṁ mayaṁ tan pavvaḥ, valū rumambat· riṁ natar·, vipati, vaṅkai kābunan·, rāḥ kasavur i hava<milestone unit="face" n="d"/>n·, hidu kasirat·, <unclear>d</unclear>ū<lb break="no" n="Cd3"/><milestone unit="face" n="C"/>hilatən·, sāhasa, vākcapala, hastacapala, mamijilakən· vuriniṁ kikir·, mamūk·, mamuṁpaṁ, lūdan·, <milestone unit="face" n="d"/> tūtan·, <surplus>malaṁ mopi<unclear>ḥ</unclear></surplus>

<lb n="Cd4"/><milestone unit="face" n="C"/> Aṁśa pratyaṁśa, ḍaṇḍa kuḍaṇḍa, maṇḍihalādi, kevala Ikaṁ vargga ri talan· pramāṇā Irikā kabeḥ, ma<milestone unit="face" n="d"/>ṅkana rasani Anugraha bha<lb break="no" n="Cd5"/><milestone unit="face" n="C"/>ṭāra guru Irikaṁ vargga I talan·, praśāsti muṅgu riṁ ripta tinaṇḍa garuḍamuka, pinagəhakən· śrī mahārāja, Atəhər i<milestone unit="face" n="d"/>nubhaya śrī mahārāja pra<lb break="no" n="Cd6"/><milestone unit="face" n="C"/>tiṣṭā riṁ liṅgopala, kunaṁ kālani Anugraha bhaṭāra guru Irikaṁ vargga ri talan·, Iṁ śaka <num value="941">941</num>, punaḥ-māgha-māsa <milestone unit="face" n="d"/> tithi pratipāda, kr̥ṣṇa-pa<lb break="no" n="Cd7"/><milestone unit="face" n="C"/>kṣa, ha, U, bu, vāra, dukut·, kunaṁ rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan· ri vnaṅanyāvarugā Inantun·, <milestone unit="face" n="d"/> Asakā Inaṣṭa, Anumpya<lb break="no" n="Cd8"/><milestone unit="face" n="C"/>taka natar·, Anusuna palaṅka, Apalaṅkā binubut·, Aprā<surplus>ṁ</surplus>sa nāgapuṣpa, Ajnva humalaṁ, vnaṅājamahāni<milestone unit="face" n="d"/><unclear>n</unclear>dikāṁguntiṅāmaṁlva<unclear>ṁ</unclear> rāhana

<lb n="Cd9"/><milestone unit="face" n="C"/> raray inakvakən·, vnaṅāhuluna ḍayaṁ, Arabya ḍayaṁ kamambaṅan·, Amaṅana rājamāṁsa, Aḍulaṅa bvaḥ kama⌈<milestone unit="face" n="d"/>lai, Aguntiṅa riṁ saL̥̄, Ani<lb break="no" n="Cd10"/><milestone unit="face" n="C"/>tā riṁ saL̥̄, Agam-agamāna kayu kuniṁ, Adravyā tabaṁ-tabaṁ, tuhun· tan paṁhañjuranya yan paṁlaku-laku, ku<milestone unit="face" n="d"/>naṁ kadeyakəna rikaṁ varga ri

<lb n="Cd11"/><milestone unit="face" n="C"/> talan·, ri pagəhanyātahila dravya haji paṅaṣṭāṅgī <abbr>mā</abbr> <num value="2">2</num> tan pārik· ri saṁ hyaṁ dharma riṁ dharuṇa, A<milestone unit="face" n="d"/>ṅkən· pūrṇamaniṅ asuji-mā<lb break="no" n="Cd12"/><milestone unit="face" n="C"/>sa, tan· kaparavyāpārā deniṁ len·, maṅkana rasani paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, pra<milestone unit="face" n="d"/>tiṣṭa riṁ liṅgopala, kapa<lb break="no" n="Cd13"/><milestone unit="face" n="C"/>gəhakənanya tka ri savet·-vkanya dlāhaniṁ dlāha, tan kolah-ulaha de saṅ anāgataprabhu<supplied reason="subaudible">,</supplied> kunaṁ ri sḍaṅa<milestone unit="face" n="d"/>nyan· hanāṅulah-ulaha pa<lb break="no" n="Cd14"/><milestone unit="face" n="C"/>gəḥni<unclear>ṁ</unclear> Anugraha bhaṭāra guru, mvaṁ paṅimbuḥ śrī mahārāja Irikaṁ vargga ri talan·, mo brāhmaṇa, mo kṣa<milestone unit="face" n="d"/>triya, ṅuniveḥ yan· ve<lb break="no" n="Cd15"/><milestone unit="face" n="C"/><unclear>ś</unclear>ya śūdra, ḍaṇḍan· <abbr>kā</abbr> <num value="2">2</num> <abbr>su</abbr> <num value="10">10</num>, Atəhər· maṅgihakənaṁ pañcagati saṁsāra riṅ ihatra paratra, mataṁ<milestone unit="face" n="d"/>nyak aṁR̥ṅə: ta kita kamuṁ hyaṁ

<lb n="Cd16"/><milestone unit="face" n="C"/> pañcamahābhūta, kita pūrvva dakṣiṇa paścima Uttara, Āgneya nairiti vāyavya Aiśānya, Ūrddhamadhaḥ, <milestone unit="face" n="d"/> tka riṁ maddhya, yan hana vvaṅ apa<lb break="no" n="Cd17"/><milestone unit="face" n="C"/>cārāpakārāṅulah-ulaḥ pagəḥni Anugraha pāduka śrī mahārāja, karuhun· Anugraha bhaṭāra guru I<milestone unit="face" n="d"/>rikaṁ vargga I talan·, sikəp·

<lb n="Cd18"/><milestone unit="face" n="C"/> sampal· haṇḍəmakən· sumpətakən·, təkək· gulūnya, <unclear>A</unclear>pusi taṅanya, rampak· sukunya, sivak· ka<milestone unit="face" n="d"/>pālanya, cavuk utəknya, ḍuḍuk·

<lb n="Cd19"/><milestone unit="face" n="C"/> hatinya, Uḍulakən ḍaL̥manya, Uvad-avid ususnya, rakrāk igānya, səsəb dagiṁnya, tibākən riṁ tā<milestone unit="face" n="d"/>mragomukha, klan· ri kavaḥ saṁ

<lb n="Cd20"/><milestone unit="face" n="C"/> <unclear>ya</unclear>makiṅkara, maṅkana patyanikaṁ Upacārāṅulah-ulaḥ pagəḥny anugraha pāduka śrī mahārāja ka<milestone unit="face" n="d"/>ruhun· Anugraha bhaṭāra guru I<lb break="no" n="Cd21"/><milestone unit="face" n="C"/>rikaṁ varga ri talan·, kunaṁ ṅaranikaṁ varga tumarima, Anugraha pāduka śrī mahārāja Irikaṁ vargga I talan· <milestone unit="face" n="d"/> gambhīra, vigā, pratyekani ṅaranika<unclear>ṁ</unclear>

<lb n="Cd22"/><milestone unit="face" n="C"/> varga I talan· Inanugrahan· pāduka srī mahārāja, <unclear>s</unclear>ubi, panaśar·, putravatī, haR̥p·, sicin·, saprā<milestone unit="face" n="d"/>ṇa, Abroṁ, palagān·, sayo<unclear>,</unclear> tu<lb break="no" n="Cd23"/><milestone unit="face" n="C"/>mantar·, kaviṣṭa, sagnəṁ, ratiḥ, ñaruk·, tan adoḥ, rambha, jīva, Adumās· dumunuṁ, sa<unclear>ṁ</unclear> bhaṇi riṁ <unclear>A</unclear>dhikā<unclear>n</unclear>ī <milestone unit="face" n="d"/> nyū dantī, gambhīra, Ahyəs·, śrī <unclear>vidgī</unclear>

<lb n="Cd24"/><milestone unit="face" n="C"/> kr̥tayaśa, dumunuṁ, vagəd·, makādi Ikaṁ viro, samaṅkana pratyekanikaṁ vargga Inanugrahan· pāduka śrī <milestone unit="face" n="d"/> mahārāja, likitapātra ḍaṅ ācā<lb break="no" n="Cd25"/><milestone unit="face" n="C"/>ryya prakāśa, makapramukha samgat· kəlpvan· ḍaṅ ācāryya Amogha <g type="ddandaOrnate"/> <g type="circleTarget"/> <g type="ddandaOrnate"/> <g type="ddandaOrnate"/> <g type="circleTarget"/> <milestone unit="face" n="d"/> ni śrī,</p>

</div>

<listApp>

</app>

<lem source="bib:Damais1955_01 bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">śravaṇa-māsa</lem>

<rdg source="bib:Brandes1913_01">śravaṇa-māsa ri (!)</rdg>

<note>We are not sure what the ‘(!)’ in B’s reading means. It could be that Krom added it as editor, if he was surprised by the occurrence of <foreign>ri</foreign> in B’s manuscript.</note>

</app>

</app>

<lem source="bib:Damais1955_01 bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">śrī-varmmeśvara-madhusūdanāvatārānandita-suhr̥t-siṁha-parākrama-</lem>

<rdg source="bib:Brandes1913_01"> dharmmeśvara- <gap reason="illegible" quantity="15" unit="character"/> parākrama-</rdg>

</app>

<lem source="bib:Damais1955_01 bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">maṇḍaka<supplied reason="subaudible">,</supplied></lem>

<rdg source="bib:Brandes1913_01">maṇḍa<unclear>la</unclear></rdg>

<note>By contrast with the other occurrences of this person (<ref target="DHARMA_INSIDENKHantang.xml">Hantang</ref> A6 and <ref target="DHARMA_INSIDENKTamparang.xml">Tamparang</ref> A7), there is definitely no final <foreign>tarung</foreign> on <foreign>maṇḍaka</foreign> here.</note>

</app>

<lem source="bib:Damais1955_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">lbuni pāduka śrī mahārāja makasopāṇa</lem>

<rdg source="bib:Brandes1913_01">lbu <gap reason="illegible" quantity="9" unit="character"/>sopāṇa</rdg>

<rdg source="bib:Nakada1994_01">lbuni pādūka śrī mahārāja makasopāṇa</rdg>

</app>

<lem source="bib:Damais1955_01 bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">kesareśvara kr̥tavivekālaṅghanīya-parākrama mapañji bāguṇa</lem>

<rdg source="bib:Brandes1913_01">kesaveśvara <gap reason="illegible" quantity="5" unit="character"/> la<unclear>ñca</unclear>na ya<unclear>thā</unclear>krama mapañji <gap reason="illegible" quantity="1" unit="character"/><unclear>gu</unclear>ṇa</rdg>

</app>

<lem source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">paṅajyan·</lem>

<rdg source="bib:Nakada1994_01">pajyen·</rdg>

</app>

<lem>śrī mahārāja mpuṅku naiyāyika-darśana-samr̥ddhikāraṇa</lem>

<rdg source="bib:Brandes1913_01">śrī mahārāja <gap reason="illegible" quantity="12" unit="character"/> kāraṇa</rdg>

<rdg source="bib:Nakada1994_01">śrī mahārāja mpuṅku naiyāyika-darśana-savr̥ddhikāraṇa</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">śrī mahārāja mpuṅku neyāyika-darśana-samr̥ddhikāraṇa</rdg>

</app>

<lem>yogīśvarādhikāra</lem>

<rdg source="bib:Brandes1913_01"><gap reason="illegible" quantity="4" unit="character"/>dhikāra</rdg>

<rdg source="bib:Nakada1994_01">yogīśvarāvikāra</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">yogiśvarādhikāra</rdg>

<note>There is damage on the stone after this word: a punctuation sign could have been engraved here</note>

</app>

<lem source="bib:Brandes1913_01 bib:Nakada1994_01">mājar·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Umajar·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">hana kmitanya praśāsti</lem>

<rdg source="bib:Brandes1913_01">hana <gap reason="illegible" quantity="3" unit="character"/> praśāsti</rdg>

<rdg source="bib:Nakada1994_01">pānakmitanya praśāsti</rdg>

</app>

</app>

<lem source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">garuḍamu<unclear>kha</unclear></lem>

<rdg source="bib:Nakada1994_01">rarū ḍamuA</rdg>

</app>

<lem source="bib:Nakada1994_01">tka riṁ gagā savaḥ</lem>

<rdg source="bib:Brandes1913_01"><gap reason="illegible" quantity="4" unit="character"/> savaḥ<unclear>nya</unclear></rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">tka ri gagā savaḥ</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kuluvutan·</lem>

<rdg source="bib:Nakada1994_01">kuluvukan·</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">Umuṅgva</lem>

<rdg source="bib:Brandes1913_01">Umuṅgu</rdg>

</app>

<lem source="bib:Nakada1994_01">varga</lem>

<rdg source="bib:Brandes1913_01">rarai</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">vargga</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">mahārāja, saṅkā ri gə:ṁ karuṇā śrī mahārāja ri panambaḥnikaṁ</lem>

<rdg source="bib:Brandes1913_01">mahārājāsuṅgā ri <unclear>oṃ</unclear>kāranika vargga ri <unclear>talan</unclear></rdg>

</app>

<lem><choice><sic>viṣṇvāra</sic><corr>viṣṇvavatāra</corr></choice></lem>

<rdg source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">viṣṇvaṅṣa</rdg>

<rdg source="bib:Nakada1994_01">viṣṇvāra</rdg>

<note>Our emendation is based on the same expression observed in stanza 41.11 of the <title>Harivaṅśa</title> written in the Kediri period (<bibl><ptr target="bib:Teeuw1950_01"/><citedRange>71</citedRange></bibl>) and two inscriptions, one from the Singasari period called <ref target="DHARMA_INSIDENKMulaMalurung.xml">Mula-Malurung</ref> (9v3, ed. <bibl><ptr target="bib:TitiSurtiNastiti2016_01"/><citedRange>421–436</citedRange></bibl>) and one from the Majapahit period called <ref target="DHARMA_INSIDENKAdanAdan.xml">Adan-adan</ref> (7v3, ed. <bibl><ptr target="bib:MachiSuhadi1996_01"/></bibl>). It is important to note that similar expressions are found within the corpus, namely <foreign>viṣṇvāṅśa</foreign> in <ref target="DHARMA_INSIDENKPadleganI.xml">Padlegan I</ref> (4) and <foreign>viṣṇvāṅśāvatāra</foreign> in <ref target="DHARMA_INSIDENKSirahKeting.xml">Sirah Keting</ref> (b16–17). For discussion of the latter, see <bibl rend="omitname"><ptr target="Stutterheim1940_03"/><citedRange unit="page">352–354</citedRange></bibl>.</note>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">-prajā-</lem>

<rdg source="bib:Nakada1994_01">-pravā-</rdg>

</app>

<rdg source="bib:Nakada1994_01">riṁ siraḥ</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">deniṁ suṣṭubhakti</lem>

<rdg source="bib:Brandes1913_01"><unclear>d</unclear>eni sr̥ṣṭabhakti</rdg>

</app>

<rdg source="bib:Nakada1994_01">siraḥ</rdg>

</app>

<lem>mataṁnyan</lem>

<rdg source="bib:Nakada1994_01">mabaṁnyan</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">mataṁyan</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">-sanmata</lem>

<rdg source="bib:Nakada1994_01">-sasmara</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">muṅgva riṁ</lem>

<rdg source="bib:Brandes1913_01">muṅgu ri</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">kunaṁ</lem>

</app>

<lem>colo, Ubheni</lem>

<rdg source="bib:Nakada1994_01">volo, dabheni,</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">colo khabeni</rdg>

</app>

</app>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">mapakna</lem>

<rdg source="bib:Brandes1913_01">mapakora</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">vargga</lem>

<rdg source="bib:Brandes1913_01">rarai</rdg>

</app>

<lem source="bib:Nakada1994_01">-vukhirnya</lem>

<rdg source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">-vukirnya</rdg>

</app>

<rdg source="bib:Nakada1994_01">dhavāṁ</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">kapva kāgraha</lem>

<rdg source="bib:Brandes1913_01">bahva nugraha</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">denikaṁ</lem>

<rdg source="bib:Brandes1913_01">denika</rdg>

<rdg source="bib:Nakada1994_01">de rikaṁ</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">vargga</lem>

<rdg source="bib:Brandes1913_01">rarai</rdg>

</app>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">vinava saṁ mānak katrīṇi</lem>

<rdg source="bib:Brandes1913_01"><gap reason="illegible" quantity="3" unit="character"/> simāna <gap reason="illegible" quantity="3" unit="character"/></rdg>

<rdg source="bib:Nakada1994_01">vənaṁ vasa mānak katrīṇi</rdg>

</app>

<lem source="bib:Brandes1913_01">paḍəm·</lem>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">padəm·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">manimpiki</lem>

<rdg source="bib:Nakada1994_01">marimpiki</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">sr̥kan·, liṅga<unclear>ṁ</unclear></lem>

<rdg source="bib:Brandes1913_01">sakan· liṅga</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Aniga</lem>

<rdg source="bib:Brandes1913_01">maniga</rdg>

<rdg source="bib:Nakada1994_01">Anigaḥ</rdg>

</app>

<lem source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">rumban·</lem>

<rdg source="bib:Nakada1994_01">sumban·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">maṁguñjai,</lem>

<rdg source="bib:Brandes1913_01">maṁguñje</rdg>

<rdg source="bib:Nakada1994_01">mavuñjai,</rdg>

</app>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01"> pabisar·</lem>

<rdg source="bib:Nakada1994_01">paliṁsar·</rdg>

</app>

<lem source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">banantən·</lem>

<rdg source="bib:Nakada1994_01">banuntən·</rdg>

</app>

<lem source="bib:Nakada1994_01">pañjut·<milestone unit="face" n="b"/><surplus>t·</surplus></lem>

<rdg source="bib:Brandes1913_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">pañjut·</rdg>

</app>

<lem>limbaṁ <surplus>k·</surplus> <lb n="Ab21"/><milestone unit="face" n="A"/>kavaḥ,</lem>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">limbak· kavaḥ,</rdg>

</app>

<lem source="bib:Brandes1913_01 bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">pāṅin-aṅin·</lem>

<note>B reads up to this point.</note>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">hopan·</lem>

<rdg source="bib:Nakada1994_01">patapan·</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">garihan·</lem>

<note>The first <foreign>akṣara</foreign> could also be read as <foreign>śa</foreign>. In <ref target="DHARMA_INSIDENKGaraman.xml">Garaman</ref> (3r6) we have <foreign>śariyan·</foreign> but the word <foreign>garihan·</foreign> also occurs in <ref target="DHARMA_INSIDENKPabuharan.xml">Pabuharan</ref> (4r4, ed. <bibl><ptr target="Boechari1985-1986_01"/><citedRange unit="page">13–14</citedRange></bibl> where the relevant line is labelled IIa4).</note>

</app>

<lem source="bib:Nakada1994_01">paṁrāma</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">vānāma</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">panatak·</lem>

<rdg source="bib:Nakada1994_01">panatat·</rdg>

</app>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">panaji mas·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pakarapa</lem>

<rdg source="bib:Nakada1994_01">patarapa</rdg>

</app>

<lem>tampə: sirir·</lem>

<rdg source="bib:Nakada1994_01">tampə: sisir·</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">tampə:ṁ sirir·</rdg>

</app>

<lem>paṁharaṁ-ha<unclear>raṁ,</unclear> tuluṁ hutaṁ</lem>

<rdg source="bib:Nakada1994_01">paṁharas· Atuluṁ hutaṁ</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pahara-hara, hulu tukaṁ</rdg>

<note>Our reading <foreign>paṁharaṁ-haraṁ</foreign> is supported by the same word found in <ref target="DHARMA_INSIDENKSobhamerta.xml">Sobhamerta</ref> (4r6, ed. <bibl><ptr target="TitiSurtiNastiti2007_01"/></bibl>). However, what we tentatively read <foreign>raṁ</foreign>, at the start of face d, could also be read as <foreign>ma</foreign> (without punctuation mark), while in <ref target="DHARMA_INSIDENKMunggut.xml">Munggut</ref> (2.12) and <ref target="DHARMA_INSIDENKAnjatan.xml">Anjatan</ref> (3r1–3r2) we find occurrences of <foreign>paṁrāma</foreign> followed by <foreign>tuluṁ hutaṁ</foreign>. For this reason, we remain in doubt as to the correct reading of the word that precedes <foreign>tuluṁ hutaṁ</foreign>.</note>

</app>

<lem source="bib:Nakada1994_01">pakanan tahun·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">sakanan tahun·</rdg>

<note>The term is not found in other epigraphic records. A slightly different term, namely <foreign>pakan <unclear>t</unclear>ahun</foreign>, is observed in <ref target="DHARMA_INSIDENKAnjatan.xml">Anjatan</ref> (3v2).</note>

</app>

<lem>paniriṁ</lem>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">paṅiriṁ</rdg>

</app>

<lem source="bib:Nakada1994_01">pāṅgarai</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pāṅgati</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">tuṇḍan·<unclear>,</unclear> buñcaṁ haji</lem>

<rdg source="bib:Nakada1994_01">duṇḍan· bu<unclear>k</unclear>va sāji</rdg>

</app>

</app>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">mavuluṁ-vuluṁ</lem>

<rdg source="bib:Nakada1994_01">pavuluṁ-vuluṁ</rdg>

</app>

<lem source="bib:Nakada1994_01">tan tamātaḥ Irikeṁ</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">tan tama Irikan</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">sadravya-</lem>

<rdg source="bib:Nakada1994_01">saṁ dravya</rdg>

</app>

<lem>Asiṅ ata <unclear>sa</unclear>lviranya</lem>

<rdg source="bib:Nakada1994_01">A<unclear>ne</unclear>ṅ <gap reason="illegible" quantity="2" unit="character"/>viraṁnya</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kala ta lviranya</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kābunan·</lem>

<rdg source="bib:Nakada1994_01">kātunan·</rdg>

</app>

</app>

<lem source="bib:Nakada1994_01">mamuṁpaṁ</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Amuṁpaṁ</rdg>

</app>

<lem><surplus>malaṁ mopi<unclear>ḥ</unclear></surplus></lem>

<rdg source="bib:Nakada1994_01">malaṁ mopi</rdg>

<note>These words do not yield an evident sense in this context. Comparing the parallel passages in the charters of <ref target="DHARMA_INSIDENKPanumbangan.xml">Panumbangan</ref> Cd9 and <ref target="DHARMA_INSIDENKHantang.xml">Hantang</ref> Cd24, we do not expect anything between <foreign>tūtan</foreign> and <foreign>Aṁśa pratyaṁśa</foreign>. Therefore, we consider that the sequence <foreign>malaṁ mopi<unclear>ḥ</unclear></foreign> is the result of a scribal error and needs to be expunged from the text.</note>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pratyaṁśa</lem>

<rdg source="bib:Nakada1994_01">prakṣaka</rdg>

</app>

<lem>garuḍamuka</lem>

<rdg source="bib:Nakada1994_01">garūḍamuka</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">garuḍamukha</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">pratiṣṭā</lem>

<note>We find <foreign>pratiṣṭākna</foreign> in similar contexts in <ref target="DHARMA_INSIDENKPagiliran.xml">Pagiliran</ref> A5, <ref target="DHARMA_INSIDENKPanumbangan.xml">Panumbangan</ref> Ab9, and <ref target="DHARMA_INSIDENKHantang.xml">Hantang</ref> Ab10, and so we have considered the possibility of supplying <foreign>kna</foreign> here. Nevertheless, the fact that <foreign>pratiṣṭ<unclear>h</unclear>ā</foreign> is also observed in the same context <ref target="DHARMA_INSIDENKTamparang.xml">Tamparang</ref> Ab9, <ref target="DHARMA_INSIDENKKemulan.xml">Kemulan</ref> Ab8 and <ref target="DHARMA_INSIDENKPalah.xml">Palah</ref> Ab8 means that this reading must be accepted as a viable alternative, in the intransitive, to the passive construction with <foreign>pratiṣṭ<unclear>h</unclear>ākna</foreign>.</note>

</app>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">-māgha-māsa tithi pratipāda</lem>

<rdg source="bib:Nakada1994_01">māla riṁ mā<seg type="aksara"><seg type="component" subtype="body"><gap reason="illegible" unit="component" quantity="1"/></seg>e</seg>ṁkən· pratipāda</rdg>

</app>

<lem source="bib:Nakada1994_01">Anumpyataka</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Anumaṁhyaṁtikaṁ </rdg>

</app>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">Aprāsa</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Ajnva humalaṁ</lem>

<rdg source="bib:Nakada1994_01">Ajtva humalaṁ</rdg>

<note>In <ref target="DHARMA_INSIDENKGaraman.xml">Garaman</ref> 4r5 and <ref target="DHARMA_INSIDENKGandhakuti.xml">Gandhakuti</ref> 5r1 we have occurrences of <foreign>Ajnva halaṁ</foreign>. Is the word <foreign>humalaṁ</foreign> here is a mistake or a legitimate variant for <foreign>halaṁ</foreign>?</note>

</app>

<lem>vnaṅājamahāni<unclear>n</unclear>dikāṁguntiṅāmaṁlva<unclear>ṁ</unclear></lem>

<rdg source="bib:Nakada1994_01">vnaṅājapahānindikāṁbuntiṅāmalvaṁ</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">vanaṅajapahānindikāguntiṅamalvaṁ</rdg>

</app>

<note>A <foreign>taling</foreign> is engraved after <foreign>kama</foreign> at the end of the line on face C but we also find the -<foreign>ai</foreign> marker at the beginning of d</note>

</app>

<lem source="bib:Nakada1994_01">-tabaṁ</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">-habaṁ</rdg>

</app>

<lem source="bib:Nakada1994_01">paṁhañjuranya</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">paṁhanjuran</rdg>

</app>

<lem source="bib:Nakada1994_01">paṁlaku-laku</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">paṁhaku-haku</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kunaṁ</lem>

</app>

<lem source="bib:Nakada1994_01">-atahila</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">-tahil</rdg>

</app>

</app>

<lem source="bib:Nakada1994_01">dharuṇa</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">karuṇa</rdg>

</app>

<lem source="bib:Nakada1994_01">kapagəhakənanya</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kapagəhananyan</rdg>

</app>

<lem source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">savet·-vkanya</lem>

<note>The word order here is unusual. Normally, one find <foreign>savka-vetnya</foreign> (cf. <ref target="DHARMA_INSIDENKHorren.xml">Horren</ref> 2r3 [eds. <bibl><ptr target="Stutterheim1933_02"/><citedRange unit="page">104</citedRange></bibl> and <bibl><ptr target="MachiSuhadi+SukartoAtmodjo1986_01"/><citedRange unit="page">112–115</citedRange></bibl> where the relevant line is labelled Ib3], <ref target="DHARMA_INSIDENKPagiliran.xml">Pagiliran</ref> A5, <ref target="DHARMA_INSIDENKPanumbangan.xml">Panumbangan</ref> Cd11 and 14, <ref target="DHARMA_INSIDENKSirahKeting.xml">Sirah Keting</ref> C6 and <ref target="DHARMA_INSIDENKLawadan.xml">Lawadan</ref> Ab26). Corr. <foreign>savka-vetnya</foreign>?</note>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kunaṁ</lem>

<rdg source="bib:Nakada1994_01">kuvaṁ</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pagəḥni<unclear>ṁ</unclear></lem>

<rdg source="bib:Nakada1994_01">paṁsəḥniṁ</rdg>

</app>

</app>

<lem>maṅgihakənaṁ pañcagati</lem>

<rdg source="bib:Nakada1994_01">maṅgəhakən añcegaki</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">maṅgəhakəna pancagati</rdg>

</app>

<lem>mataṁnyak aṁR̥ṅə: ta kita</lem>

<rdg source="bib:Nakada1994_01">mataṁnya kaR̥ṅə: taki ta</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">mataṁyan ta R̥ṅə: ta kita</rdg>

<note>The use of enclitic -<foreign>k</foreign> instead of -<foreign>n</foreign> implies a 2nd-person subject. Cf. e.g. <title>Sumanasāntaka</title> 7.5d <foreign>mataṅnya-k anaṅis panəmbaha ri jə̄ṅta panəbusa ri jīvaniṅ hulun</foreign> ‘That is why tearfully I serve you as a ransom for my life’ (ed. & transl. <bibl><ptr target="Worsley+al2013_01"/></bibl>) and <foreign>Ghaṭotkacāśraya</foreign> 21.3a <foreign>mataṅnya-k ahyun pəjahāmukeṅ raṇa</foreign> ‘Hence my wish to die fighting fiercely in battle’ (ed. & transl. <bibl><ptr target="Robson2016_01"/></bibl>).</note>

</app>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Ūrddhamadhaḥ</lem>

<rdg source="bib:Nakada1994_01">Ūrddhamavaḥ</rdg>

</app>

<lem>hana vvaṅ apacārā-</lem>

<rdg source="bib:Nakada1994_01">pānavvaṅa pavārā</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">hana vvaṅ apacara-</rdg>

</app>

</app>

<lem source="bib:Nakada1994_01">sumpətakən·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">pumpətakən·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">təkək·</lem>

<rdg source="bib:Nakada1994_01">təkik·</rdg>

</app>

</app>

<lem source="bib:Nakada1994_01">rampak·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">rampat i</rdg>

</app>

<lem>cavuk</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">ḍuḍuk</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">hatinya</lem>

<rdg source="bib:Nakada1994_01">rahaginya</rdg>

</app>

<lem>rakrāk igānya</lem>

<rdg source="bib:Nakada1994_01">cakrākigāṁnya</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">rākrāk iganya</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01"><unclear>ya</unclear>makiṅkara</lem>

<rdg source="bib:Nakada1994_01">soma kiṅkara</rdg>

</app>

<lem source="bib:Nakada1994_01">patyanikaṁ</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">gatyanikaṁ</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kunaṁ ṅaranikaṁ</lem>

<rdg source="bib:Nakada1994_01">kunaṅ aranikaṁ</rdg>

</app>

<lem>gambhīra, viro</lem>

<rdg source="bib:Nakada1994_01">gambhīra, vigā</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">gamgīra, viga</rdg>

</app>

<lem>ṅaranika<unclear>ṁ</unclear></lem>

<rdg source="bib:Nakada1994_01">ṅaran i</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">ṅaran i</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01"><foreign>s</foreign>ubi, panaśar·</lem>

<rdg source="bib:Nakada1994_01">suvi, panagar·</rdg>

</app>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">hapas·</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">sicin·</lem>

<rdg source="bib:Nakada1994_01">sicim·</rdg>

</app>

<lem>saprāṇa</lem>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">sapāṇa</rdg>

</app>

<lem>Abroṁ, palagān·</lem>

<rdg source="bib:Nakada1994_01">sabroṁ, palaśān·</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Anabraṁ, palagān·</rdg>

</app>

<lem>tumantar·</lem>

<rdg source="bib:Nakada1994_01">tumankar·</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">dumantar·</rdg>

</app>

<lem source="bib:Nakada1994_01">sagnəṁ</lem>

</app>

<lem>ñaruk·</lem>

<rdg source="bib:Nakada1994_01">tāruk·</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">bāruk·</rdg>

</app>

</app>

<lem source="bib:Nakada1994_01">rambha</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">ramga</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Adumās·</lem>

<rdg source="bib:Nakada1994_01">Aduhas·</rdg>

</app>

<lem><unclear>A</unclear>dhikā<foreign>n</foreign>ī</lem>

<rdg source="bib:Nakada1994_01 bib:MachiSuhadi+RichadianaKartakusuma1996_01">Avikāri</rdg>

</app>

<lem source="bib:Nakada1994_01">gambhīra</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">gamgīra</rdg>

</app>

<lem>Ahyəs·</lem>

<rdg source="bib:Nakada1994_01">Ahyus·</rdg>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Ahyīs·</rdg>

</app>

<lem><unclear>vidgī</unclear></lem>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kr̥tayaśa</lem>

<rdg source="bib:Nakada1994_01"><gap reason="illegible" quantity="1" unit="character"/>kayaśa</rdg>

</app>

<lem source="bib:Nakada1994_01">vagəd·, makādi Ikaṁ</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">vabhəd·, matādi takaṁ</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">samaṅkana</lem>

<rdg source="bib:Nakada1994_01">sapaṅkaca</rdg>

</app>

<lem source="bib:Nakada1994_01">Inanugrahan·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Anugrahan·</rdg>

</app>

<lem source="bib:Nakada1994_01">prakāśa</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">prakhāsa</rdg>

</app>

<lem source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">makapramukha samgat·</lem>

<rdg source="bib:Nakada1994_01">marā pramukha samgət·</rdg>

</app>

<lem>kəlpvan·</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">kəlpan·</rdg>

</app>

<lem source="bib:Nakada1994_01">Amogha</lem>

<rdg source="bib:MachiSuhadi+RichadianaKartakusuma1996_01">Anumagha</rdg>

</app>

<note>The meaning of the two unexpected syllables following the final punctuation marks is unclear.</note>

</app>

</listApp>

</div>

<p n="Ab1-4">Hail! Elapsed Śaka year 1058, month of Śravaṇa, eleventh <foreign>tithi</foreign>, waning fortnight, Tuṅlai, Vage, Monday, <supplied reason="subaudible">the <foreign>vuku</foreign> being</supplied> Praṅbakat, the <foreign>grahacāra</foreign> being in the South, lunar mansion Punarvasu, the deity Aditi, the conjunction Siddhi, the <foreign>karaṇa</foreign> Vava, the <foreign>parveśa</foreign> Kuvera, the <foreign>maṇḍala</foreign> being in the north-west. That was the time when the decree of the Great King — whose royal <supplied reason="explanation"><foreign>deva</foreign></supplied> names were ‘Incarnation of Madhu’s destroyer, i.e. of Viṣṇu’ <supplied reason="explanation"><foreign>śrī-varmeśvara, madhusūdanāvatāra</foreign></supplied>, ‘Who brings joy to friends’ <supplied reason="explanation"><foreign>ānanditasuhr̥t</foreign></supplied>, ‘Lofty conqueror of the directions thanks to his lion's power’ <supplied reason="explanation"><foreign>siṅhaparākrama-digjayottuṅga</foreign></supplied>, whose emblem was Jayabhaya — was received by the Lord Great Minister of Halu, the <foreign>kabayan</foreign> at Sarvagata.<note>The word <foreign>sarvagata</foreign> is rarely attested in epigraphic sources. In the two other inscriptions issued by the same king, namely the <ref target="DHARMA_INSIDENKHantang.xml">Hantang</ref> and the <ref target="DHARMA_INSIDENKTamparang.xml">Tamparang</ref> charters, in the same position we find Mapañji Kambādaha. The word <foreign>sarvagata</foreign> is observed in two kakavins of this period: in stanza 42.2 of the <title>Harivaṅśa</title> (<bibl><ptr target="Teeuw1950_01"/><citedRange unit="page">72</citedRange></bibl>) and in stanza 24.9 of the <title>Smaradahana</title> (<bibl><ptr target="Poerbatjaraka1931_01"/><citedRange unit="page">34</citedRange></bibl>). From the <ref target="DHARMA_INSIDENKWanuaTengahIII.xml">Wanua Tengah III</ref> charter (2r20, ed. <bibl><ptr target="Boechari2012_33"/><citedRange unit="page">484–491</citedRange></bibl>, transl. <bibl><ptr target="Griffiths2021-2022_01"/><citedRange unit="page">198–208</citedRange></bibl>) <foreign>kabayan· ri Ayam· təAs· 2 mira-miraḥ pu rayuṁ, halaran· pu dhanada</foreign>, we get the impression that Sarvagata is supposed to be a toponym in <foreign>kabayan· riṁ sarvvagata</foreign>.

</note> It came down to all the high functionaries <supplied reason="explanation"><foreign>taṇḍa rakryān</foreign></supplied> in the council, beginning with the Lord of Kanuruhan, with the byname Maṇḍaka.</p>

<p n="Ab4–8">The occasion: All of the inhabitants in Talan, rank upon rank, paid respect to the dust of the footprints of the Great King. They had as intermediary the <foreign>apatih</foreign> Lord <supplied reason="subaudible">named</supplied> <foreign>mpu</foreign> Kesareśvara, ‘endowed with right judgment and of unstoppable valor’ <supplied reason="explanation"><foreign>kr̥tavivekālaṅghanīya-arākrama</foreign></supplied>, with the byname Bāguṇa. Not left behind was the teacher of the Great King, ‘promoter of Nyāya doctrine, serving as a chief of Yogins following the path of Bhairava’ <supplied reason="explanation"><foreign>naiyāyikadarśana-samr̥ddhi-kāraṇa bhairava-mārgānugamana-yogīśvarādhikāra</foreign></supplied>. They informed <supplied reason="explanation">the Great King</supplied> that they had in custody an edict <supplied reason="explanation"><foreign>praśasti</foreign></supplied> recorded <supplied reason="explanation"><foreign>muṅgu</foreign></supplied><note>We choose ‘recorded’ as a contextually suitable free translation. Literally, <foreign>muṅgu</foreign> means ‘present, situated’.</note> on palm leaves <supplied reason="subaudible">and</supplied> marked with the Garuḍa-face <supplied reason="subaudible">as</supplied> their guarantee that they were granted by Bhaṭāra Guru <supplied reason="subaudible">the right</supplied> to hold their land <supplied reason="explanation"><foreign>deśa</foreign></supplied> in Talan as a sīma <supplied reason="subaudible">and</supplied> to have authority over all of its low land and elevated ground, including non-irrigated rice-fields, paddy fields, river edges, marshlands, <foreign>kuluvutan</foreign>s<note>The word is rarely used in epigraphic sources. It is only attested in this charter (Ab7) and the unpublished <ref target="DHARMA_INSIDENKKukub.xml">Kukub</ref> charter (3v4, discussed in <bibl><ptr target="ROD1923"/><citedRange unit="page">25–26</citedRange><citedRange unit="item">no. 2250</citedRange></bibl>, now kept in Museum Volkenkunde, Leiden, inv. nos. 4801-2a and 4801-2b). <title>OJED</title> records only few other non-epigraphic occurrences, including one from the <title>Sumanasāntaka</title> (written in the Kediri period) and <title>Navaruci</title> (ed. <bibl><ptr target="Prijohoetomo1934_01"/><citedRange unit="section">3</citedRange><citedRange unit="page">34</citedRange></bibl>): <foreign>aglis maṅkat rahaden bhīma, kapuṅkur ing gajāhoya. aṅlakvani juraṅ səṅka aparaṅ aparuṅ, mārgātrəbis, iriṅ-iriṅ. akveh tikaṅ vanādri bhaya kalintaṅan, muvah śəma, vatəs, pabajaṅan, peṅənan iṅ avan; gunuṅ pipitu kalintaṅan; mvaṅ kapuṅkur tekang taruk-tarukan, muvah kalagen, kaputravaṅśan, ḍusun, kuluvutan</foreign>. ‘Immediately Bhīma set out. He had left Gajāhoya behind. He marched through steep ravines with rocks and cliffs. The path was rocky terrain and slopes. On the road, he came by numerous dangerous forest mountains, cemeteries, boundary markers, children’s graveyards, demarcations. He came by seven mountains. And he left behind settlements, as well as religious establishments <foreign><unclear>kalagen</unclear></foreign>, <foreign>kaputravaṅśan</foreign>, and <foreign>kuluvutan</foreign>s’ (<bibl><ptr target="Griffiths2020_01"/><citedRange unit="page">120–121</citedRange></bibl>).</note> <supplied reason="subaudible">and</supplied> patapans of all types. In addition, they begged for the transfer of their edict to be recorded on a stone stele. Such was the substance of the petition of the inhabitants of Talan to the dust of the footprints of the Great King.</p>

<p n="Ab8–11">Because of the greatness of His Majesty the Great King’s sympathy for the request of the inhabitants of Talan — for the nature of one like him is <supplied reason="subaudible">that of</supplied> the highest kṣatriya manifested as the incarnation of Viṣṇu, constantly guarding the whole world, who brings joy to all subjects, attentive to all intentions of those who respectfully implore him, kind to those who seek for protection, <supplied reason="subaudible">and</supplied> unwilling to be put in debt of service by those who are unwaveringly loyal to him — this is the reason why His Majesty <supplied reason="explanation">lit., “the dust of his footprints”</supplied> approved the request of the inhabitants of Talan for the transfer of their edict to be recorded on a stone stele. At the same time, their grant was added to <supplied reason="explanation"><foreign>inimbuhan</foreign></supplied> by the Great King.<note>We are not exactly sure of the grammatical function of <foreign>ya</foreign> in this sentence, but suppose it must refer to the <foreign>varga i talan</foreign>. So the literal meaning would be something like ‘At the same time they were grant-increased by ...’.</note></p>

<p n="Ab12–Cd1">As for the substance of the grant of the Bhaṭāra Guru to Colo, Ubheni, <supplied reason="subaudible">and</supplied> R̥ntət, <supplied reason="subaudible">it was</supplied> that Talan, a village of the district Panumbaṅan including all its <supplied reason="explanation"><foreign>constituent</foreign></supplied> villages <supplied reason="subaudible">and</supplied> circumscription <supplied reason="explanation"><foreign>atagan</foreign></supplied> of Vantayan, <supplied reason="subaudible">whose</supplied> corvée is <supplied reason="subaudible">equal to</supplied> 1 <foreign>kupaṅ</foreign>, would serve to become the <foreign>sīma</foreign> of the inhabitants of Talan. It is seized including its low land and elevated ground, including all kinds of non-irrigated rice-fields, paddy-fields, orchards, river edges, marshland. All of them are taken by the inhabitants of Talan. And they will not be entered by the subordinates of the three high dignitaries: the Paṅkur, the Tavan and the Tirip, [i.e.] all those who previously had a claim on royal revenue <supplied reason="subaudible">from</supplied> the occupational groups big or small, beginning with the various Miśras, the <foreign>paṅuraṅ</foreign>, the <foreign>kriṅ</foreign>, the <foreign>paḍəm</foreign>, the <foreign>manimpiki</foreign>, the <foreign>paranakan</foreign>, the <foreign>limus galuh</foreign>, the <foreign>paṅaruhan</foreign>, the <foreign>taji</foreign>, the <foreign>vatu tajəm</foreign>, the <foreign>maṅriñca</foreign>, the <foreign>maṅhūri</foreign>, the <foreign>paraṅ</foreign>, the <foreign>sukun</foreign>, the <foreign>halu varak</foreign>, the <foreign>ramanaṅ</foreign>, the <foreign>rakasaṅ</foreign>, the overseer of <foreign>gəṇḍiṅ</foreign>, the <foreign>piniṅlai</foreign>, the <foreign>kataṅgaran</foreign>, the <foreign>tapa haji</foreign>, the <foreign>air haji</foreign>, the <foreign>malandaṅ</foreign>, the <foreign>ləca</foreign>, the <foreign>ələb-ələb</foreign>, the <foreign>kalaṅkaṅ</foreign>, the <foreign>kutak</foreign>, the <foreign>taṅkil</foreign>, the <foreign>trəpan</foreign>, the <foreign>salvīt</foreign>, the <foreign>sinagiha</foreign>, the <foreign>kyab</foreign>, the <foreign>srəkan</foreign>, the <foreign>liṅgaṅ</foreign>, the <foreign>vatu valaṅ</foreign>, the <foreign>vilaṅ thāni</foreign>, the <foreign>pamaṇikan</foreign>, the <foreign>aniga</foreign>, the <foreign>sikəpan</foreign>, the <foreign>rumban</foreign>, the <foreign>tirvan</foreign>, the <foreign>viji kavah</foreign>, the <foreign>tiṅkəs</foreign>, the <foreign>māvī</foreign>, the <foreign>manambaṅi</foreign>, the <foreign>taṅhiran</foreign>, the overseer of merchants, the overseer of smiths, the <foreign>maṅrumbai</foreign>, the <foreign>maṅguñjai</foreign>, the overseer of Kliṅ, the overseer of Huñjəman, the overseer of gambling, the <foreign>puluṅ paḍi</foreign>, the overseer of harlots, the <foreign>pabisar</foreign>, the <foreign>paguluṅ</foreign>, the <foreign>pavuṅkunuṅ</foreign>, the overseer of Banantən, the <foreign>miśra hino</foreign>, the <foreign>miśra aṅin-aṅin</foreign>, the <foreign>vli tambaṅ</foreign>, the <foreign>vli vaduṅ</foreign>, the <foreign>vli hapū</foreign>, the <foreign>vli harəṅ</foreign>, the <foreign>vli pañjut</foreign>, the <foreign>suval</foreign>, the <foreign>tambā</foreign>, the <foreign>limbaṅ</foreign>, the <foreign>kavah</foreign>, the <foreign>palamak</foreign>, the <foreign>urutan</foreign>, the <foreign>dampulan</foreign>, the <foreign>pakaluṅkuṅ</foreign>, the <foreign>təpuṅ kavuṅ</foreign>, the <foreign>suṅsuṅ paṅuraṅ</foreign>, the <foreign>karərəṅan</foreign>, the <foreign>pasuk alas</foreign>, the <foreign>sipat vilut</foreign>, the <foreign>jukuṅ</foreign>, the <foreign>pāṅin-aṅin</foreign>, the <foreign>pāmāvaśya</foreign>, the <foreign>hopan</foreign>, the <foreign>panraṅan</foreign>, the <foreign>skar tahun</foreign>, the <foreign>garihan</foreign>, the <foreign>pabayai</foreign>, the <foreign>paṅrāma</foreign>, the <foreign>avur</foreign>, the <foreign>panatak</foreign>, the goldsmiths, the <foreign>panigaṅ-atak</foreign>, the <foreign>paṅdva-mās</foreign>, the <foreign>panigaṅ-blah</foreign>, the <foreign>pakarapa</foreign>, the <foreign>tampə̄ sirir</foreign>, the <foreign>pinta-palaku</foreign>, the <foreign>paṅharaṅ-haraṅ</foreign>, the <foreign>tuluṅ hutaṅ</foreign>, the <foreign>pobhaya</foreign>, the <foreign>kipa-kipah</foreign>, the <foreign>pavalanda</foreign>, the <foreign>pakanan tahun</foreign>, the <foreign>paniriṅ</foreign>, the <foreign>pacumbi</foreign>, the <foreign>paprāyaścitta</foreign>, the <foreign>pavuvuh</foreign>, the <foreign>pāṅgarai</foreign>, the <foreign>pavlaṅ-vlaṅ</foreign>, the <foreign>tuṇḍan</foreign>, the royal corvée, the eunuchs, the royal servants, the healers, the <foreign>sambal</foreign>, the <foreign>sumbul</foreign>, the <foreign>mavuluṅ-vuluṅ</foreign>, the singing actors, the wayang-performers, the comedians <supplied reason="explanation"><foreign>abañol</foreign></supplied>, the <foreign>siṅgah</foreign>, the <foreign>pabrəsi</foreign>, all of the courtiers, and so forth — they shall not enter the <foreign>sīma </foreign>in Talan. It is only the inhabitants of Talan who shall have the authority over all of their royal revenue.</p>

<p n="Cd1–4">Likewise are all the <supplied reason="subaudible">fines to be imposed for</supplied> ‘pain and relief’ <supplied reason="explanation"><foreign>sukha-duḥkha</foreign></supplied>, great or small, no matter what their types may be, such as ‘areca-blossom without betelnut’ <supplied reason="explanation"><foreign>mayaṅ tan pavvaḥ</foreign></supplied>, ‘gourd vines that grow in the courtyard’ <supplied reason="explanation"><foreign>valū rumambat iṅ natar</foreign></supplied>, ‘disaster’ <supplied reason="explanation"><foreign>vipati</foreign></supplied>, ‘a corpse covered with dew’ <supplied reason="explanation"><foreign>vaṅkai kābunan</foreign></supplied>, ‘blood spattered on the road’ <supplied reason="explanation"><foreign>rāh kasavur i havan</foreign></supplied>, ‘spittle that is sprayed’ <supplied reason="explanation"><foreign>hidū kasirat</foreign></supplied>, ‘slander’ <supplied reason="explanation"><foreign>dūhilatən</foreign></supplied>, ‘violence’ <supplied reason="explanation"><foreign>sāhasa</foreign></supplied>, ‘rash speech’ <supplied reason="explanation"><foreign>vākcapala</foreign></supplied>, ‘rash acts with the hand’ <supplied reason="explanation"><foreign>hastacapala</foreign></supplied>, ‘producing the dust of a file’ <supplied reason="explanation"><foreign>mamijilakən vuriniṅ kikir</foreign></supplied>, ‘attacking in fury’ <supplied reason="explanation"><foreign>mamūk</foreign></supplied>, ‘rape’ <supplied reason="explanation"><foreign>mamuṅpaṅ</foreign></supplied>, ‘repeated attack’ <supplied reason="explanation"><foreign>lūdan</foreign></supplied>, ‘following’ <supplied reason="explanation"><foreign>tūtan</foreign></supplied>, ‘apportioning of shares’ <supplied reason="explanation"><foreign>aṅśa pratyaṅśa</foreign></supplied>, ‘punishment and wrongful punishment’ <supplied reason="explanation"><foreign>ḍaṇḍa kuḍaṇḍa</foreign></supplied>, ‘poisons of all sort’ <supplied reason="explanation"><foreign>maṇḍihala</foreign></supplied> and such like. It is only the inhabitants of Talan who shall have the authority over all of them.</p>

<p n="Cd4–7">Such was the substance of the grant of Bhaṭāra Guru to the inhabitants of Talan — an edict recorded on palm leaves <supplied reason="subaudible">and</supplied> marked with the Garuḍa-face — which was confirmed by the Great King. Consequently, the Great King agreed that it would stand permanently on a stone stele. As for the time of the grant of Bhaṭāra Guru to the inhabitants of Talan, it was in Śaka 941, additional month of Māgha, first <foreign>tithi</foreign>, waning fortnight, Haryaṅ, Umanis, Wednesday, <supplied reason="subaudible">the <foreign>vuku</foreign> being</supplied> Dukut.</p>

<p n="Cd7–15">As for the substance of the addition <supplied reason="explanation"><foreign>paṅimbuh</foreign></supplied><note>The word is derived from the base <foreign>imbuh</foreign> and its derivations such as <foreign>paṅimbuh</foreign>, <foreign>inimbuh</foreign>, and <foreign>umimbuh</foreign> are observed in the inscriptions issued by King Sindok (<ref target="DHARMA_INSIDENKLinggasuntan.xml">Linggasuntan</ref> 851 Ś., A6; <ref target="DHARMA_INSIDENKKanuruhan.xml">Kanuruhan</ref> 856 Ś., 8), Airlangga (<ref target="DHARMA_INSIDENKKusambyan.xml">Kusambyan</ref> 945 Ś., B36; <ref target="DHARMA_INSIDENKBimalasrama.xml">Bimalasrama</ref> date lost, 4.5; <ref target="DHARMA_INSIDENKTurunHyang B.xml">Turun Hyang B</ref> 976 Ś., Cd19; <ref target="DHARMA_INSIDENKAnjatan.xml">Anjatan</ref> date lost, 4r7) and at least one other king of the Kediri period (<ref target="DHARMA_INSIDENKPanumbangan.xml">Panumbangan</ref> 1042 Ś., Ab7). The words <foreign>inimbuhan</foreign> (A11) and <foreign>paṅimbuh</foreign> are used here because the present charter was issued to grant additional privileges to the holders of the grant made by Bhaṭāra Guru. See also n. 180 below. The following inscriptions are absent from <bibl><ptr target="Nakada1982_01"/></bibl>: <ref target="DHARMA_INSIDENKKusambyan.xml">Kusambyan</ref> (ed. <bibl><ptr target="TitiSurtiNastiti+al2022_01"/></bibl>), Bimalasrama (ed. <bibl><ptr target="SteinCallenfels1924_01"/></bibl>), <ref target="DHARMA_INSIDENKAnjatan.xml">Anjatan</ref> (ed. <bibl><ptr target="RitaMargarethaSetianingsih1996_01"/></bibl>).</note> of the Great King to the inhabitants in Talan, it concerned their being entitled to have a longer platform <supplied reason="explanation">? <foreign>varuga inantun</foreign></supplied>, to have eight pillars <supplied reason="explanation">? <foreign>aśakā inaṣṭa</foreign></supplied>, to pave the courtyard <supplied reason="explanation"><foreign>anumpyatak</foreign></supplied>,<note>The words <foreign><unclear>m</unclear>atumpyatak</foreign> and <foreign><unclear>m</unclear>anumpyatak</foreign> are observed only in inscriptions of the Kediri period, namely, besides the present occurrence, in <ref target="DHARMA_INSIDENKGenengI.xml">Geneng I</ref> Ab25; <ref target="DHARMA_INSIDENKCeker.xml">Ceker</ref> Ab9; <ref target="DHARMA_INSIDENKLawadan">Lawadan</ref> Ab10. Moreover, the form <foreign>tinumpyatak</foreign> is observed in stanzas 161.1 and 164.2 of <foreign>kakavin</foreign> <title>Sumanasāntaka</title> written in the same period (<bibl><ptr target="Worsley+al2013_01"/><citedRange unit="page">402, 406</citedRange></bibl>).</note> to build a palanquin in layers, to have a palanquin with turnery, to offer <foreign>nāgapuṣpa</foreign> <supplied reason="explanation">cloth</supplied>, to use <foreign>jənu humalaṅ</foreign> <supplied reason="explanation">unguent</supplied>; they would be entitled to have intercourse, pierce the ear-lobes, cut the hair, given in possession to <gap reason="ellipsis"/> <supplied reason="explanation"><foreign>amaṅlva</foreign></supplied> <supplied reason="subaudible">or</supplied> inflict wounds <supplied reason="explanation"><foreign>aṅrāhana</foreign></supplied> on children; they would be entitled to take a prostitute as slave, to mate with a <foreign>kamambaṅan</foreign> prostitute, to eat royal meat, to serve <foreign>kamalai</foreign> fruit on a wooden tray, to cut hair on the seat, to play on the seat, to hold yellow wood, to have a <foreign>tabaṅ-tabaṅ</foreign> <supplied reason="explanation"><foreign>drum</foreign></supplied>. But there should not be a forerunner for them when they take a walk.</p>

<p>As for the course of action to be taken by the inhabitants of Talan, it concerns their reliability in delivering <supplied reason="explanation"><foreign>atahil</foreign></supplied><note>The base form <foreign>tahil</foreign> and its derivations such as <foreign>atahil</foreign>, <foreign>matahil</foreign>, <foreign>patahil</foreign>, and <foreign>satahil</foreign> are attested in many inscriptions issued by King Sindok up to the Majapahit period. <title>OJED</title> only registers the word <foreign>tahil</foreign> meaning “a part. weight, esp. of gold and silver; a part. kind of tax or tribute”, but lists hardly any of these derived forms. In our context,<foreign>atahil</foreign> seems to indicate the action of delivering some kind of tax or tribute.</note> royal revenue <supplied reason="subaudible">in the form of</supplied> <foreign>paṅaṣṭāṅgī</foreign> <supplied reason="explanation">tax</supplied> of 2 <foreign>māṣa</foreign> without <foreign>arik</foreign> levy to the holy foundation in Dharuṇa every Full Moon of the month of Asuji. It should not be interfered with by others.</p>

<p>Such was the substance of the addition of the Great King <supplied reason="explanation">granted</supplied> to the inhabitants of Talan, to stand permanently on a stone stele <supplied reason="subaudible">and</supplied> to be considered to be irrevocable by them including their descendants <supplied reason="subaudible">into</supplied> the future’s future. It is not to be disturbed by the future kings. But if there are ones who will disturb the stability of the grant of Bhaṭāra Guru along with the addition of the Great King to the inhabitants of Talan, be they <foreign>brāhmaṇa</foreign>s or <foreign>kṣatriya</foreign>s, let alone if they are <foreign>vaiśya</foreign>s <supplied reason="subaudible">or</supplied> <foreign>śūdra</foreign>s, they should be fined 2 <foreign>kāṭi</foreign> and 10 <foreign>suvarṇa</foreign>. In addition, they will encounter the five forms of suffering in this world and hereafter.</p>

<p n="Cd15–21">For that reason, you <supplied reason="explanation">may please</supplied> pay heed, you gods of the five elements, you <supplied reason="explanation">gods of the directions</supplied> East, South, West, North, Southeast, Southwest, Northwest, Northeast, Zenith, Nadir, including the Center. If there are people who misbehave <supplied reason="subaudible">or</supplied> offend by disturbing the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan: catch them, cut them off, throw them down, turn them upside down, strangle their necks, bind together their hands, break up their feet, split their skulls, scoop up their brains, tear out their livers, rip open their entrails, pull out their intestines, break any of their ribs, cut off their flesh, drop <supplied reason="subaudible">them</supplied> in the copper-cow-headed <supplied reason="explanation">cauldron</supplied>, to be cooked in the cauldron of Yama’s slaves. Such should be the future deaths of the miscreants who disturb the stability of the grant of His Majesty the Great King, all the more so the grant of Bhaṭāra Guru to the inhabitants of Talan.</p>

<p n="Cd21–25">As for the names of the inhabitants who received the grant of His Majesty the Great King to the inhabitants of Talan, <supplied reason="subaudible">they were</supplied> Gambhīra and Vigā. Enumeration of the names of the inhabitants of Talan who benefited from the grant by His Majesty the Great King: Sudhi, Panagar, Putravatī, Haṣap, Sicin, Saprāṇa, Abroṅ, Palagān, Sayo, Tumantar, Kaviṣṭa, Sagnəṅ, Ratih, Ñaruk, Tan Adoh, Rambha, Jīva, Adumās, Dumunuṅ, Saṅ Bhaṇi in Adhikānī Nyū Dantī, Gambhīra, Ahyəs, Śrī Vidgī, Kr̥tayaśa, Dumunuṅ <supplied reason="subaudible">and</supplied> Vagəd, the first being Viro. Such was the enumeration of the inhabitants who benefited from the grant by His Majesty the Great King. The document was written by master Prakāśa, whose chief was the official of Kəlpvan<note>One wonders if this corresponds to <foreign>kulupvan</foreign> in the <ref target="DHARMA_INSIDENKKancana.xml">Kancana</ref> charter 9v4 (10th century CE, see <bibl><ptr target="Griffiths2020_01"/><citedRange unit="page">133–135</citedRange></bibl>).

</note> <supplied reason="explanation">called</supplied> master Amogha.<note>It is worth mentioning that these names of <foreign>ācārya</foreign>s sound very Buddhist and perhaps this fact can be linked to the fact that Talan is one of the <foreign>təpi siriṅ</foreign>s (neighboring villages) of the Buddhist monastery mentioned in the <ref target="DHARMA_INSIDENKBimalasrama.xml">Bimalasrama</ref> charter (10r6). In addition to that, Talan is also one of the four boundaries of the Buddhist foundation in Kancana observed in line 4r2 the <ref target="DHARMA_INSIDENKKancana.xml">Kancana</ref> charter (10th century CE, see <bibl><ptr target="Griffiths2020_01"/><citedRange unit="page">133–135</citedRange></bibl>). On these occurrences of the toponym Talan in other inscriptions, see also §6 below. Although the present passage can be translated as ‘the document was written by renowned <supplied reason="explanation"><foreign>prakāśa</foreign></supplied> masters, chief of whom was the official of Kəlpvan <supplied reason="explanation">called</supplied> master Amogha’, the translation offered here is based on the observation that we do not normally get such phrases as ‘written by renowned masters’ and supported by a similar passage found in <ref target="DHARMA_INSIDENKPanumbangan.xml">Panumbangan</ref> Cd21 <foreign>makapramuka mpu paṅajyan· ri panumbaṅan· ḍaṅ ācāryyāntaraja</foreign>.</note></p>

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