The Cane (1) Inscription (5), is engraved around almost all sides of the stone. The essence of the message found on the Cane Inscription is about the request of the people of Cane Village to be given an inscription containing the king's grant. They requested King Airlangga to make the Karaman (community) of Cane a sima (tax-free land). That's because Cane Village is on the boundary of the kingdom in the west, which also acts as a stronghold against enemy attacks when Sri Maharaja was in meditation to concentrate his mind and strength in preparation to become king.

In 943 Saka or October 27, 1021, King Airlangga designated Cane Village who used to be a watek tinghal pinghai as a sima swatantra (tax free) area.

(Front 1 and 6)

The Cane inscription is the first inscription announcing the awarding of the title Rakryan i Hino, the highest royal title after king. This title was given to Sri Sanggramawijaya Dharmaprasdottunggadewi, who was none other than King Airlangga's consort. (3)

(Front 5)

By King Airlangga, this inscription was affixed with a Garudamukha (4), as the official royal badge. (Front 29)

tan kata mana dening (and not allowed to be entered by)  winawa sang mana katrini pangkur tawan tirip , (the three main human incarnations of gods= three most important ministers named pangkur, tawan, tirip) nguniweh (=especially the) saprakara (and the like) sang mangilala drabya haji (king’s miscellaneous tax collectors) wulu | wulu (artisans of the king) magong madmit (big and small) makadi (to have) micra paramicra (=misra paramisra: officers who collect taxes on handicraft businesses), pangnrang kring (mendicant friar), padem (class of persons), manimpiki, (cabinet workers), peranakan (one who belongs to a mixed cast)  limus galuh, (gold craftsman), ………

(Front 33-Rear 1)

Here we have a list of in total nearly 120 groups of people that are not allowed to show up in the freehold.

.......... paprayaccita (?) kdi (unfertile) walyan (doctor) pawuruk (ferryman) sambal sumbul (police officer) hulun haji (kings slaves) jenggi (black slave) singga (slave walking in front of his owner) pamrsi (or pabresi or mabresi: carries the cushions)  pa wulungwulung (wulung = black or dark) watek I jro (court attendants) ityewamadi (and so forth) kabeh (all) tan tama to irikanang sima ngke cane (may not tread upon the sima-freehold of Cane) which is the authority on all cases its good and bad, events, such as the areca-blossom that bears no fruit, the pumpkin that creeps along the ground, death, corpse bedewed, blood split on the ground ………..

(Rear 8-9-10)

Apart from that, the Cane inscription also mentions the existence of foreign nations (2) who trade in the Cane area and who are taxed:

… are citizens of Kilalan (citizens who are subject to special taxes), namely Klin (Rivet) Arya (Arya) Sinhala (Sri Lanka) Pandikira (Pandikira from India) Drawida (one of the tribes of India) Campa (Vietnam) Kmir (Khmer) Remen (or Mon is one of the tribes of Burma).

(Rear 14)

The Cane inscription also reveals that King Airlangga's palace was located in Watan Mas, near Mount Penanggungan, East Java.

(Rear 25)

(1) Cane Village is currently called Candisari Village, which is included in Sambeng District, Lamongan, East Java.

(2) The mention of foreign nations in the Cane inscriptions shows that the Cane people at that time had established relations (economic, social, cultural) with nations from South Asia and Southeast Asia. 

(3) His daughter according to others.

(4) face of the Garuda mythical bird of prey.

(5) The different parts of this inscription are all present.

Such as the exact dating, giving orders, receiving orders, carrying out orders, contents of orders, list of village officials, details of village people who receive gifts, taxes that should be received by the king, regional provisions of sima consists of high-ranking officials who are prohibited from entering the sima area, and fines for various criminal acts, a list of taxable craftsmen, as well as a list of foreigners and trade regulations for the sima Cane area. Then the element of threatening those who do wrong to the sima and the part of summoning witnesses and gods to validate the sima status.