Timbanan Wungkal (Sañjaya 196, 913-02-11)

⟨2⟩ sarat· ⬦ saṃvat· Br; saṁvat· Na • Our new reading is supported by the occurrence of the word sarat in the opening of the Sirah Keting inscription from Kediri period which is likewise paired with the word svasthā: Om̐ svasthā dīrghāyur astu // saṁ hyaṁ viṣṇu sirāśarīra sira riṁ bhuvana subhagavastha riṁ prajā, svastha śrī jayavarṣa-digjayaśāstraprabhu saphala sinəmbah iṁ sarāt·. ⟨3⟩ śukla{,}-pakṣ(ā) ⬦ śukla-pakṣā Br; śukla,-pakṣa Na • At the end of this term we have to decide whether to read a punctuation sign or a tarung. After inspecting the stone and seeing that the stroke in question rises continuously from the pasangan ṣ, we tend to favor the former interpretation, which Brandes had already adopted. He had, by the way, ignored the unwanted punctuation sign found in the middle of this compound term. ⟨3⟩ (gai)va ⬦ pon· Br; [v]a[g]a[i][...] Na • Corr. vagai. The space suffices only for two akṣaras. The first one has taling and something on top of it, while the second can be read as va. We hesitantly decide to read it as (gai)va, although vagai must have been intended. See the detailed discussion on how to deal with the reading of this pañcavāra in Damais 1951: 55–6. ⟨4⟩ Āhi[r](buddhā-deva)tā Na ⬦ Ātib(u)ddha devatā Br. ⟨5⟩ mahottuṅgavijaya ⬦ (....)ṅgavijay Br; mahotuṅgavijaya Na. ⟨6⟩ gurun vaṁṅi ⬦ gurunvaṅi Br Na. ⟨7⟩ dharmma Na ⬦ ḍarmma Br. ⟨7⟩ kabikuAn· Na ⬦ kavikuAn· Br. ⟨10⟩ lva ⬦ lca Br Na. ⟨11⟩ tuhān· kutak· Br ⬦ tuhān· kulak· Na. ⟨11⟩ [tu]han· [2×] ⬦ (....) Br; (...)pan (...) Na. ⟨13⟩ (k)i(r)i(m)it· ⬦ [ca. 3×] Br; kiriṁpik· Na • Normally, what stands between sumbul and pamr̥ṣi is siṅgaḥ, but it is impossible to read that word here. We do not recognize the word that is engraved, but the presence of three ulus is rather clear. ⟨14⟩ nahan (pra)kārani ⬦ nahanyakārani Br; nahan ya kārani Na. ⟨16⟩ sa{ṁ}masa⟨m⟩byavahāra ⬦ (...) masabyabahāra Br; (s)amasabyabahāra Na • The choice of reading is particularly complicated here. The two options we have considered are to read it as saṁ ma⟨⟨sa⟩⟩byavahāra or as sa⟨⟨ṁ⟩⟩masa⟨m⟩byabahāra. Both options pose different problems. The first option, even though redundant engraving of an akṣara sa may seem relatively unproblematic, implies that the text was intended to read mavyavahāra (“to be engaged in a court case”), which seem out of place here. The second option yields the expected meaning, with masamvyavahāra, but implies the omission of the basic consonant in the ligature mbya, which is quite problematic. Nevertheless, In the end, the second option seems more satisfactory so we tentatively decide to adopt it here. ⟨16⟩ salvāni cchāyani ⬦ salvāni cayan Br; salvāni (...)āya ni Na. ⟨17⟩ makulīliṅan· ⬦ makuliliṅan· Br Na. ⟨17⟩ I tpĭ Na ⬦ tūt pi Br. ⟨17⟩ mo⟨n·⟩ ⬦ naya Br Na. ⟨17⟩ kammir· ⬦ kamlir· Br Na. ⟨17⟩ mva⟨ṁ⟩ siṁ[hala] ⬦ masi Br Na • The restitution of hala is based on the array of foreigners mentioned previously. ⟨18⟩ nambi ⬦ napvi Br Na. ⟨18⟩ mahya[ca. 5+] [timba]nnan· vatu • Given that vatu is synonymous with vuṅkal, and the first word ends with nnan·, we feel some confidence in supplying the first syllables of the toponym. The same toponym is found in the last line of this inscription. ⟨19⟩ mahābhr̥tya Br ⬦ pama(r)avr̥tya Na. ⟨20⟩ sukha-du⟨ḥ⟩khanya Br ⬦ sukha-dukhanya Na. ⟨20⟩ [1×]taka luIranya ⬦ [1×]ta kaluIranya Br; [1×]ata kaluIranya Na. ⟨22⟩ parānanī (s)u⟨kha⟩(d)uḥ(khanya) ⬦ manā (.....) bubulan· Br; manāra(..)ī (.. ..)ula(...)a Na. ⟨22⟩ A[nugraha śrī mahārā]ja • To fill the gap, we have considered but rejected Ăjñă śrī mahārāja (after the model of lines 4–5), and decided to supply Anugraha instead of Ăjñă, since the words are used interchangeably also elsewhere. Cf. Palebuhan (1r3) tumurun anugrahanira I rakryān· mapatiḥ, (1v10) … maṅkāna Ājñā śrī mahārāja. ⟨23⟩ katag(u)ḥhakna ⬦ katagiḥhakna Br; katag(i)ḥhakna Na. ⟨23⟩ saṁ karmmaṇya Na ⬦ pakarmmaṇya Br.