Bồ Mưng stela (C. 108), 811 Śaka
Editors: Salomé Pichon, Arlo Griffiths.
Identifier: DHARMA_INSCIC00108.
Hand description:
The lettering is characteristic of the ninth century CE.
Languages: Old Cham, Sanskrit.
Repository: Campa (tfc-campa-epigraphy).
Version: (dace09f), last modified (a17459a).
Edition
⟨Face A⟩ ⟨A01⟩ Om̐ namaś śivāya
I. Āryā
⟨A1⟩ ¶ brahmādi-muni-sura-nutas sa śrī bhadreśvaraḥ prabhur bbhagavān·
abjayati ⟨A2⟩ jagad-gurur ādyas tripura-jayī yogibhiḥ (sā)dhyaḥ||
cdII. Āryā
mantrī nr̥pateḥ khyāto vividha-guṇai⟨A3⟩r āśayeśa-bhaktyāśaḥ
abkṣmāyāṁ vibhāti (dh)armmair ājñā ma¿n?⟨ṇ⟩i-caitya-nāmāyam·||
cdIII. Śārdūlavikrīḍita
śakā(b)de ⟨A4⟩ śaśi-rūpa-maṅgala-yute maitre ca kīṭa-grahe
akumbha-sthe bhr̥guje jhaṣena bhujag(ai)[re] ⟨A5⟩ saura-vāre śubhā
bsthāpyā tena kumārikāsuragurau nāgendra-saur(e/au) mahā-
cde⟨A6⟩(vī) phālguṇa-nīla-pañca-divase go-lagna Īśa-priyā||
dIV. Anuṣṭubh
śrī-mahāliṅga-devo ’yaṁ
a⟨A7⟩ sthāpitas tena tat-pituḥ
bsthāpitā ca mahādevī
cśrīmatī māturi priyā||
dV. Āryā
tasye⟨A8⟩śvara-devākhyo ’nujaḥ sva-kīrttyai pitur ddharāyāñ ca
abyena sthāpyaḥ su-mudā śrīśvarade⟨A9⟩vādi-devo ’yam·||
cdVI. Anuṣṭubh
śrī-mahāliṅga-devāya
aprādāt kṣetraṁ sa-dāsakam·
bśrī-jaya-Indrava⟨A10⟩(rmme)daṁ
cśāstra-jño loka-dharmma-vit·||
dVII. Anuṣṭubh
campeśvarā vara-nr̥pā
a(Ā)-candrārkkāt padāśayāḥ
bśr̥⟨A11⟩(ṇu)yu¿ḥ?⟨r⟩ vacanam idaṁ
cparamārthaṁ su⟨dharmikaṁ⟩ śrī-jaya-Indravarmma-rājasya||
dśrī-mahāli⟨A12⟩ṅga-devaṁ ke cid atikr̥tya narake patantu|| ke cid valātkāreṇāsya dravya-dāsa⟨Face B⟩⟨B1⟩-kṣetra-go-mahiṣān hariṣyanti dahana-śikhā ⟨B2⟩ karāle mahāniraye patantu|| ye dharmma-jñā nyāyena pāla⟨B3⟩yanti śaktimantam imaṁ te divi vasantu||
yāṅ· pov· mahāliṅga yāṅ· ⟨B4⟩ pu pov· ku śrī jaya Indravarmma kā vriy· matandās· sarvvākarādāna matandās· ⟨B5⟩ siy· vr̥liy· Urāṅ· mandop· sarvvākarādāna di yāṅ· pov· mahāliṅga ⟨B6⟩ mapamataḥ matandāḥ niy· matop· vriy· gr̥hastha kūñ· Asov· vañāk· ndo⟨B7⟩y· Inā Urāṅ· nan· kā ñū matai nau dauk· di yop· naraka tauṅ· yugāntaḥ pra⟨B8⟩laya° yāṅ· poṁ mahāliṅga pvauḥ tapaḥ thuv· dharmma rakṣā pasyāṁ yajamāna (ma)⟨B9⟩tapaḥ thuv· dharmma rakṣā pasyāṁ tmov· svarggāpavargga° pu pov· tana ⟨ra⟩yā sthirarājya [hu]⟨B10⟩mā masin· dvā jāk· humā krauc· dvā jāk· humā (kaṁ)k· sā jāk· humā [2×] ⟨B11⟩ dvā jāk· humā Udaya sā jāk· humā vvac· sā jāk· humā caṁk· s[ā jā]⟨B12⟩k· humā tūpen· sā jāk· humā huluv· ravāṅ· sā jāk· humā [2×]⟨Face C⟩ ⟨C1⟩ humā gaḥ pagār· ⟨C2⟩ sā jāk· nariy· gaḥ ⟨C3⟩ (ṅ)auk· sāṅ· tal· gaḥ ⟨C4⟩ humā tuṁ sa pluḥ sā ⟨C5⟩ jāk· humā tuṁ ṅan· ⟨C6⟩ dandauv· limā pluḥ jā⟨C7⟩k· ṅauk· sāṅ· ṅan· humā ⟨C8⟩ [1×]diḥ dvā pluḥ dalapan· jā⟨C9⟩[k·] humā tūpaṅ· pāt· ⟨C10⟩ jāk· humā kayauv· naṁ ⟨C11⟩ [jāk·] [6×] ⟨Face D⟩ ⟨D1⟩ (ṅa)n· Avista jeṅ· sār[tuḥ] ⟨D2⟩ dvā pluḥ sā jāk[·] (na)[ri]⟨D3⟩y· devadvāra ta(ṁ)l· va[1+] ⟨D4⟩ [1+]v· vruv· humā ṅan· ⟨D5⟩ [d](i)nan· Avista kā yā[ṅ·] ⟨D6⟩ [po]v· ku śrī jaya Indra⟨D7⟩[va]rmma vuḥ di yāṁ pu po[v·] ⟨D8⟩ [ku] śrī mahāli⟨D9⟩[ṅga] ✤
VIII. Indravajrā
⟨Face E⟩ ⟨E1⟩ [ca](m)peśvaraś śrī jayasiṅhavarmmā
arājādhirājaḥ prathito gravīryyaḥ
b⟨E2⟩ deśāntarī śrīśrutaśaktitejāḥ
cpuṇyaṁ karotīha divādivā yaḥ
dIX. Anuṣṭubh
⟨E3⟩ śrī mahāliṅgadevāya
alokāspadakr̥te bhuvi
b⟨E4⟩ pradattas sa mahākīrtti(ḥ/|)
crmmuktiñ ca sasitadhvajām·||
dApparatus
⟨A3⟩ ma¿n?⟨ṇ⟩i- ⬦ mani- H.
⟨A4⟩ ca kīṭagrahe ⬦ dha¿t?⟨ṭ⟩enagrahe H. — ⟨A4⟩ jhaṣena bhujag(ai)[re] ⬦ [⏑–⏑] bhujagair [–] H.
⟨A7⟩ māturi ⬦ māt¿u?⟨a⟩ri H.
⟨A10⟩ śr̥(ṇu)yu¿ḥ?⟨r⟩ ⬦ śr̥ṇuyuḥ H.
⟨A11⟩ paramārthaṁ ⬦ p¿a?⟨ā⟩ramār¿t?⟨th⟩am H • Huber omits the diacritic dot on m both in his edition and his footnote proposing correction of paramārtam (sic) to pāramārtham.
⟨B6⟩ kūñ· ⬦ klūñ H. — ⟨B6⟩ vañāk· ⬦ vañak· H.
⟨B7⟩ ñū ⬦ ñu H.
⟨B8⟩ poṁ ⬦ po H.
⟨B9⟩ ⟨ra⟩yā sthirarājya [hu] ⬦ yā sthira[2×] [hu] H.
⟨B11⟩ vvac· ⬦ dhvac· H • It could be a -dh, but most likely it is a -v, just like in C. 106 — ⟨B11⟩ caṁk· ⬦ cak H.
⟨B12⟩ tūpen· ⬦ tupen H. — ⟨B12⟩ huluv· ⬦ haluv H.
⟨C9⟩ tūpaṅ· ⬦ tupaṅ H.
⟨C10⟩ kayauv· naṁ ⬦ kayov· […] H.
⟨C11⟩ [jāk·] ⬦ […] H • The embedding of the stone does not allow l. C11 to be read.
⟨D3⟩ ta(ṁ)l· va[2+]v· ⬦ tal […] H.
⟨D7⟩ yāṁ ⬦ yā H.
⟨D8⟩ [ku] ⬦ […] H.
⟨D9⟩ [ṅga] ✤ ⬦ ṅga […] H.
⟨E2⟩ -tejāḥ ⬦ -tejaḥ H. — ⟨E2⟩ divādivā yaḥ ⬦ divādivāya|| H.
⟨E4⟩ mahākīrtti(ḥ/|)rmmuktiñ ⬦ mahākīrttirmmuktiñ H.
Translation into English by Dominic Goodall, Diwakar Acharya, Salomé Pichon and Kunthea Chhom
(A01) Reverence to Śiva.
I
Venerated by sages and gods beginning with Brahmā, that Śrī Bhadreśvara, the omnipotent Lord, the primordial teacher of the universe, the victor over the three cities, the goal to be attained by yogins, is victorious.1
II
Named Ājñāmanicaitya (“Reliquary in which the jewels (maṇi) are (royal) commands”), this minister of the king, famed for his various virtues, whose hope is devotion to the Śiva in this place/in his heart (āśayeśabhaktyāśaḥ), shines on earth because of his acts of merit.2
III
In the śaka year 811,3 when the Sun (maitre) was in Scorpio, Venus (bhr̥guja) in Aquarius, bhujagaire in Pisces;4 Jupiter in Virgo (foreign), Saturn in Capricorn (nāgendrasaurau),5 on the fifth day of the dark fortnight of the month of Phālguṇa, with Taurus in the ascendant (golagna), the Great Goddess, beloved of Śiva (īśapriyā), was installed (sthāpyā), by him (tena).
IV
This God Śrī Mahāliṅga was installed by him for [the merit of] his father, and the glorious Great Goddess was installed [to be] favourable to his maternal aunt.
V
He had a younger brother called Īśvaradeva, by whom this Śrī-Īśvaradevādideva was installed with joy on the earth for the glory of himself and of his father.6
VI
Śrī Jaya Indravarman, knowledgeable in śāstra and knowledgeable in the good conduct of the world, gave to Śrī Mahāliṅgadeva this land, along with slaves.
VII
Excellent kings who will be lords of Campā as long as moon and sun endure, who are dedicated to their [existing] position (or: to the ultimate state) should listen to this supremely significant speech of the illustrious king Jaya-Indravarman.
(A11–B3) If some people disrespect (or: transgress) [into the territory of] Śrī Mahāliṅgadeva, may they fall into hell! Some people will steal by force His wealth, slaves, fields, cows, buffaloes; may they fall into a great hell that is fanged with fiery flames! As for those persons knowledgeable about Dharma who protect this power-imbued (or: Śakti-accompanied) [deity] in accordance with justice, may they dwell in heaven!
VIII
The lord of Campā, Śrī Jayasiṅhavarman, king of kings, widely famed as being of utmost heroism, whose glory, learning, power and fieriness reached other countries,7 who performs acts of merit here [on earth] day after day, ...
IX
To the illustrious Mahāliṅgadeva, who creates a refuge for people here on earth, this [king] of great fame gave (pradattaḥ =pradattavān) liberation [or rather:] freedom [from tax],8 along with a white banner.
Translation by Arlo Griffiths and Salomé Pichon
(B3–B8) Le Y.P. Mahāliṅga du Y.P.K. Śrī Jaya Indravarmma autorise l’exemption des impôts. [Au sujet de] l’exemption, quiconque mandop les impôts au Y.P. Mahāliṅga, [et] brise cette exemption ou bafoue l’autorisation du gr̥hastha, qu’une multitude de chiens montent la mère de cet homme et qu’à sa mort il aille résider dans les ténèbres de l’enfer jusqu’à la fin de l’éon, la destruction.
(B8–B9) Le Y.P. Mahāliṅga qui se livre (pvauh) aux ascèses, connaît le dharma, protège [et] restaure ; les sacrificateurs qui se livrent aux ascèses, connaissent le dharma, protègent [et] restaurent, jouiront du paradis et de la délivrance.
(B9–C11) Le seigneur (pu pov tana rayā) à Sthirarājya:
- la rizière Masin : deux jāk
- la rizière Krauc : deux jāk
- la rizière Kək : un jāk
- la rizière [2×] : deux jāk
- la rizière Udaya : un jāk
- la rizière Vvac : un jāk
- la rizière Cək : un jāk
- la rizière Tūpen : un jāk
- la rizière Huluv Ravāṅ : un jāk
- la rizière [3×]
- la rizière du côté de la clôture : un jāk ; depuis le côté en amont de la maison jusqu’au côté de la
- rizière Tum : onze jāk
- les rizières Tum et Dandauv : cinquante jāk en amont de la maison et
- la rizière [1×]dih : vingt-huit jāk
- la rizière Tūpaṅ : quatre jāk
- la rizière Kayauv : six jāk [6×]
(D1–D7) Et toutes font cent-vingt-et-un jāk. Depuis la porte du temple (devadvāra) jusqu’à Va[2×] à côté de la rizière avec l’entièreté (naṅ dinan avista) de ce que le roi (yāṅ pov ku) Śrī Jaya Indravarman a déjà (kā) offert au dieu (yāṁ pu pov) Mahāliṅga.
Bibliography
First edited with translation into French by E. Huber (1911, pp. 269–277). The inscription is re-edited here by Arlo Griffiths & Salomé Pichon based on autopsy and the EFEO estampage n. 195, n. 150 and n. 1845.
Primary
[H] Huber, Edouard. 1911. “Études indochinoises VIII-XII.” BEFEO 11 (3-4), pp. 259–311. DOI: 10.3406/befeo.1911.2693. [URL]. Pages 269–277.
Secondary
Majumdar, Ramesh Chandra. 1927. Ancient Indian colonies in the Far East, Vol. I: Champa. Punjab Oriental (Sanskrit) Series 16. Lahore: The Punjab Sanskrit Book Depot. [URL]. Part 3, pages 89–92, item 32.
Golzio, Karl-Heinz. 2004. Inscriptions of Campā: Based on the editions and translations of Abel Bergaigne, Étienne Aymonier, Louis Finot, Édouard Huber and other French scholars and of the work of R. C. Majumdar; newly presented, with minor corrections of texts and translations, together with calculations of given dates. Aachen: Shaker Verlag. Pages 73–77.
Notes
- 1. It is conceivable that brahmādi- is intended to mean both “beginning with brahmins” (qualifying muni) and also “beginning with Brahmā” (qualifying sura).
- 2. āśaya may refer to one’s desires and therefore also one’s heart, but it may also simply refer to a “place”, and perhaps therefore “this place”, in which a Śiva is installed.
- 3. Two readings śaśi-rūpa-maṅgala? : 1° Date 811 2° with the auspicious sign (maṅgala) in the shape of the moon + maitre = the sun and the moon.
- 4. aira : Mars? For aira / aila in the sense of Mars in Campā, see 2012, p. 269, n. 140.
- 5. From Wikipedia: Makara is generally depicted as half terrestrial animal in the frontal part (stag, deer, or elephant) and half aquatic animal in the hind part (usually of a fish, a seal, or a snake, though sometimes a peacock or even a floral tail is depicted). Though Makara may take many different forms throughout Hindu culture, in the modern world, its form is always related to the marsh crocodile or water monitor. Golzio takes nāgendra as Leo, but this seems unlikely, since nāgendra usually means “prince among nāgas” (and not “prince *over* nāgas”). Since the makara may be elephant headed and sometimes snake tailed, makara (viz. Capricorn) seems a bit more likely as an identification of nāgendra.
- 6. It looks as though the author intended to write “for the glory of himself and of his father”, which would be better expressed by kīrtyai svasya pituś ca. Of course one could take pituḥ with dharāyām (“on his father’s land”). But in that case the ca would seem otiose. And such a situation seems unusual, perhaps unparalleled.
- 7. he PW attests deśāntarin in the sense of “zu einem andern Lande gehörig, Fremdling”. Is the king claiming to be a foreigner ? Or is he one “who possesses other countries”? Or should we emend, as Diwakar suggests, to deśantari- (in compound), in which case the whole pāda becomes one bahuvrīhi compound meaning “whose glory, learning, power and fieriness reached other countries”.
- 8. The use of muktim here might be intended to make the verse into an instance of virodhābhāsa, “apparent contradiction”, a figure in which the obvious sense seems absurd or contradictory, which leads the reader then to imagine a fitting sense that gives the verse a “solution”. How can the king bestow liberation upon God ? Realising that this makes no sense, we must reinterpret and understand that mukti means “liberation” from taxes ! Tax-exemption is also mentioned in the Cam part.
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<ab><milestone type="pagelike" unit="face" n="A"/><lb n="A01"/>Om̐ namaś śivāya</ab>
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<l n="cd">kṣmāyāṁ vibhāti <unclear>dh</unclear>armmair ājñā ma<choice><sic>n</sic><corr>ṇ</corr></choice>i-caitya-nāmāyam·<g type="ddandaPlain">.</g></l>
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</lg>
<lg n="5" met="āryā">
<l n="ab">tasye<lb n="A8" break="no"/>śvara-devākhyo 'nujaḥ sva-kīrttyai pitur ddharāyāñ ca</l>
<l n="cd">yena sthāpyaḥ su-mudā śrīśvarade<lb n="A9" break="no"/>vādi-devo 'yam·<g type="ddandaPlain">.</g></l>
</lg>
<lg n="6" met="anuṣṭubh">
<l n="a">śrī-mahāliṅga-devāya</l>
<l n="b">prādāt kṣetraṁ sa-dāsakam·</l>
<l n="c">śrī-jaya-Indrava<lb n="A10" break="no"/><unclear>rmme</unclear>daṁ</l>
<l n="d">śāstra-jño loka-dharmma-vit·<g type="ddandaPlain">.</g></l>
</lg>
<lg n="7" met="anuṣṭubh">
<l n="a">campeśvarā vara-nr̥pā</l>
<l n="b"><unclear>Ā</unclear>-candrārkkāt padāśayāḥ</l>
<l n="c">śr̥<lb n="A11" break="no"/><unclear>ṇu</unclear>yu<choice><sic>ḥ</sic><corr>r</corr></choice> vacanam idaṁ</l>
<l n="d">paramārthaṁ su<supplied reason="omitted">dharmikaṁ</supplied> śrī-jaya-Indravarmma-rājasya<g type="ddandaPlain">.</g></l>
</lg>
<!-- why not sudhārmikaṁ? what does Majumdar supply? -->
<p>śrī-mahāli<lb n="A12" break="no"/>ṅga-devaṁ ke cid atikr̥tya narake patantu<g type="ddandaPlain">.</g> ke cid valātkāreṇāsya dravya-dāsa<milestone type="pagelike" unit="face" n="B"/><lb n="B1" break="no"/>-kṣetra-go-mahiṣān hariṣyanti dahana-śikhā
<lb n="B2"/>karāle mahāniraye patantu<g type="ddandaPlain">.</g> ye dharmma-jñā nyāyena pāla<lb n="B3" break="no"/>yanti śaktimantam imaṁ te divi vasantu<g type="ddandaPlain">.</g>
</p>
<p xml:lang="ocm-Latn">yāṅ· pov· mahāliṅga yāṅ·
<lb n="B4"/>pu pov· ku śrī jaya Indravarmma kā vriy· matandās· sarvvākarādāna matandās·
<lb n="B5"/>siy· vr̥liy· Urāṅ· mandop· sarvvākarādāna di yāṅ· pov· mahāliṅga
<lb n="B6"/>mapamataḥ matandāḥ niy· matop· vriy· gr̥hastha kūñ· Asov· vañāk· ndo<lb n="B7" break="no"/>y· Inā Urāṅ· nan· kā ñū matai nau dauk· di yop· naraka tauṅ· yugāntaḥ pra<lb n="B8" break="no"/>laya<g type="dotMid">.</g> yāṅ· poṁ mahāliṅga pvauḥ tapaḥ thuv· dharmma rakṣā pasyāṁ yajamāna <unclear>ma</unclear><lb n="B9" break="no"/>tapaḥ thuv· dharmma rakṣā pasyāṁ tmov· svarggāpavargga<g type="dotMid">.</g> pu pov· tana <supplied reason="omitted">ra</supplied>yā sthirarājya <supplied reason="lost">hu</supplied><lb n="B10" break="no"/>mā masin· dvā jāk· humā krauc· dvā jāk· humā <unclear>kaṁ</unclear>k· sā jāk· humā <gap reason="illegible" quantity="2" unit="character"/>
<lb n="B11"/>dvā jāk· humā <placeName type="cultivation" subtype="field" key="Udaya">Udaya</placeName> <measure type="unitCapacity" quantity="1" commodity="paddy">sā jāk·</measure> humā vvac· sā jāk· humā caṁk· s<supplied reason="lost">ā jā</supplied><lb n="B12" break="no"/>k· humā tūpen· sā jāk· humā huluv· ravāṅ· sā jāk· humā <gap reason="illegible" quantity="2" unit="character"/><!--sapi2argr : Cette ligne vérifiée sur l'estampage de Huber, BEFEO XI p. 272. Note du rtf : La pierre est encastrée. On ne peut pas voir certains signes souscrits de la l. 12.--><milestone type="pagelike" unit="face" n="C"/>
<lb n="C1"/>humā gaḥ pagār·
<lb n="C2"/>sā jāk· nariy· gaḥ
<lb n="C3"/><unclear>ṅ</unclear>auk· sāṅ· tal· gaḥ
<lb n="C4"/>humā tuṁ sa pluḥ sā
<lb n="C5"/>jāk· humā tuṁ ṅan·
<lb n="C6"/>dandauv· limā pluḥ jā<lb n="C7" break="no"/>k· ṅauk· sāṅ· ṅan· humā
<lb n="C8"/><gap reason="illegible" quantity="1" unit="character"/>diḥ dvā pluḥ dalapan· jā<lb n="C9" break="no"/><supplied reason="lost">k·</supplied> humā tūpaṅ· pāt·
<lb n="C10"/>jāk· humā kayauv· naṁ
<lb n="C11"/><supplied reason="lost">jāk·</supplied> <gap reason="illegible" quantity="6" unit="character"/><!--note du rtf : 11. L’encastrement de la pierre ne permet pas de lire la l. 11.-->
<milestone type="pagelike" unit="face" n="D"/>
<lb n="D1"/><unclear>ṅa</unclear>n· Avista jeṅ· sār<supplied reason="lost">tuḥ</supplied><!--note du rtf : sār[tuḥ]: reconstitution fondée sur la lecture de Huber. -->
<lb n="D2"/>dvā pluḥ sā jāk<supplied reason="lost">·</supplied> <unclear>na</unclear><supplied reason="lost">ri</supplied>
<lb n="D3" break="no"/>y·<!-- ou niy?--> devadvāra ta<unclear>ṁ</unclear>l· va<gap reason="lost" quantity="1" unit="character"/>
<lb n="D4"/><gap reason="lost" quantity="1" unit="character"/>v· vruv· humā ṅan·
<lb n="D5"/><supplied reason="lost">d</supplied><unclear>i</unclear>nan·<!-- note du rtf : nan: omis par Huber. Noter le trait au dessus et avant le 1er n. Le lire ?--> Avista kā yā<supplied reason="lost">ṅ·</supplied>
<lb n="D6"/><supplied reason="lost">po</supplied>v· ku śrī jaya Indra<lb n="D7" break="no"/><supplied reason="lost">va</supplied>rmma vuḥ di yāṁ pu po<supplied reason="lost">v·</supplied>
<lb n="D8"/><supplied reason="lost">ku</supplied> śrī mahāli
<lb n="D9" break="no"/><supplied reason="lost">ṅga</supplied> <g type="floretComplex">.</g>
</p>
<lg n="8" met="indravajrā">
<l n="a"><milestone type="pagelike" unit="face" n="E"/><lb n="E1"/><supplied reason="lost">ca</supplied><unclear>m</unclear>peśvaraś śrī jayasiṅhavarmmā</l>
<l n="b">rājādhirājaḥ prathito gravīryyaḥ</l>
<l n="c"><lb n="E2"/>deśāntarī śrīśrutaśaktitejāḥ <!--sapi2argr Ici le visarga ne me parait pas évident. De même, un danda est marqué en rouge sur le rtf, je ne le vois pas.--></l>
<l n="d">puṇyaṁ karotīha divādivā yaḥ</l>
</lg><!-- Pour la prochaine stance dois-je créer une face F ou continuer en faisant mine qu'il s'agit des lignes 3 et 4 ?-->
<lg n="9" met="anuṣṭubh">
<l n="a"><lb n="E3"/>śrī mahāliṅgadevāya</l>
<l n="b">lokāspadakr̥te bhuvi</l>
<l n="c"><lb n="E4"/>pradattas sa mahākīrtti<choice><unclear>ḥ</unclear><unclear><g type="dandaPlain">.</g></unclear></choice><!--note du rtf : Un défaut de la pierre serait mieux, mais il ya vraiment quelque chose d’inscrit.--></l>
<l n="d">rmmuktiñ ca sasitadhvajām·<g type="ddandaPlain">.</g></l>
</lg>
</div>
<div type="apparatus">
<listApp>
<app loc="A3">
<lem>ma<choice><sic>n</sic><corr>ṇ</corr></choice>i-</lem>
<rdg source="bib:Huber1911_01">mani-</rdg>
</app>
<app loc="A4">
<lem>ca kīṭagrahe</lem>
<rdg source="bib:Huber1911_01">dha<choice><sic>t</sic><corr>ṭ</corr></choice>enagrahe</rdg>
<!--note AG dans le rtf : a. ca kīṭagrahe: dhatenagrahe Huber (“Corr. dhaṭenagrahe”). Huber’s or my typo for ghaṭenagrahe?
après vérification, il ne semble nulle part être question de ghaṭenagrahe (ghaṭa-ina-grahe)-->
</app>
<app loc="A4">
<lem>jhaṣena bhujag<unclear>ai</unclear><supplied reason="lost">re</supplied></lem>
<rdg source="bib:Huber1911_01"><seg met="-+-"><gap reason="illegible" quantity="3" unit="character"/></seg> bhujagair <seg met="+"><gap reason="illegible" quantity="1" unit="character"/></seg></rdg>
</app>
<app loc="A7">
<lem>māturi</lem>
<rdg source="bib:Huber1911_01">māt<choice><sic>u</sic><corr>a</corr></choice>ri</rdg>
</app>
<app loc="A10">
<lem>śr̥<unclear>ṇu</unclear>yu<choice><sic>ḥ</sic><corr>r</corr></choice></lem>
<rdg source="bib:Huber1911_01">śr̥ṇuyuḥ</rdg>
</app>
<app loc="A11"><!-- argr2sapi: maybe just hide this entry -->
<lem>paramārthaṁ</lem>
<rdg source="bib:Huber1911_01">p<choice><sic>a</sic><corr>ā</corr></choice>ramār<choice><sic>t</sic><corr>th</corr></choice>am</rdg>
<note>Huber omits the diacritic dot on <foreign>m</foreign> both in his edition and his footnote proposing correction of <foreign>paramārtam</foreign> (<foreign>sic</foreign>) to <foreign>pāramārtham</foreign>.</note>
<!--note rtf : d. paramārthaṁ: paramārtam Huber (n. 1: “Corr. pāramārtham”). Huber oublie deux fois l’anusvāra,
son application de vr̥ddhi dans la première syllabe n’est pas nécessaire, et sa lecture initiale de t pour th est peut-être une coquille.-->
</app>
<app loc="B6">
<lem>kūñ·</lem>
<rdg source="bib:Huber1911_01">klūñ</rdg>
</app>
<app loc="B6">
<lem>vañāk·</lem>
<rdg source="bib:Huber1911_01">vañak·</rdg>
</app>
<app loc="B7">
<lem>ñū</lem>
<rdg source="bib:Huber1911_01">ñu</rdg>
</app>
<app loc="B8">
<lem>poṁ</lem>
<rdg source="bib:Huber1911_01">po</rdg>
</app>
<app loc="B9">
<lem><supplied reason="omitted">ra</supplied>yā sthirarājya <supplied reason="lost">hu</supplied></lem>
<rdg source="bib:Huber1911_01">yā sthira<gap reason="illegible" quantity="2" unit="character"/> <supplied reason="lost">hu</supplied></rdg>
</app>
<app loc="B11">
<lem>vvac·</lem>
<rdg source="bib:Huber1911_01">dhvac·</rdg>
<note>It could be a -dh, but most likely it is a -v, just like in <ref target="DHARMA_INSCIC00106.xml">C. 106</ref></note>
</app>
<app loc="B11">
<lem>caṁk·</lem>
<rdg source="bib:Huber1911_01">cak</rdg>
</app>
<app loc="B12">
<lem>tūpen·</lem>
<rdg source="bib:Huber1911_01">tupen</rdg>
</app>
<app loc="B12">
<lem>huluv·</lem>
<rdg source="bib:Huber1911_01">haluv</rdg>
</app>
<app loc="C9">
<lem>tūpaṅ·</lem>
<rdg source="bib:Huber1911_01">tupaṅ</rdg>
</app>
<app loc="C10">
<lem>kayauv· naṁ</lem>
<rdg source="bib:Huber1911_01">kayov· <gap reason="undefined"/></rdg>
</app>
<app loc="C11">
<lem><supplied reason="lost">jāk·</supplied></lem>
<rdg source="bib:Huber1911_01"><gap reason="undefined"/></rdg>
<note>The embedding of the stone does not allow l. C11 to be read.</note>
</app>
<app loc="D3">
<lem>ta<unclear>ṁ</unclear>l· va<gap reason="lost" quantity="2" unit="character"/>v·</lem>
<rdg source="bib:Huber1911_01">tal <gap reason="undefined"/></rdg>
</app>
<app loc="D7">
<lem>yāṁ</lem>
<rdg source="bib:Huber1911_01">yā</rdg>
</app>
<app loc="D8">
<lem><supplied reason="lost">ku</supplied></lem>
<rdg source="bib:Huber1911_01"><gap reason="undefined"/></rdg>
</app>
<app loc="D9">
<lem><supplied reason="lost">ṅga</supplied> <g type="floretComplex">.</g></lem>
<rdg source="bib:Huber1911_01">ṅga <gap reason="undefined"/></rdg>
</app>
<app loc="E2">
<lem>-tejāḥ</lem>
<rdg source="bib:Huber1911_01">-tejaḥ</rdg>
</app>
<app loc="E2">
<lem>divādivā yaḥ</lem>
<rdg source="bib:Huber1911_01">divādivāya<g type="ddandaPlain">.</g></rdg>
</app>
<app loc="E4">
<lem>mahākīrtti<choice><unclear>ḥ</unclear><unclear><g type="dandaPlain">.</g></unclear></choice>rmmuktiñ</lem>
<rdg source="bib:Huber1911_01">mahākīrttirmmuktiñ</rdg>
</app>
</listApp>
</div>
<div type="translation" xml:lang="eng" resp="part:dogo part:diac part:sapi part:kuch">
<p n="A01">Reverence to Śiva.</p>
<p rend="stanza" n="1">Venerated by sages and gods beginning with Brahmā, that Śrī Bhadreśvara, the omnipotent Lord, the primordial teacher of the universe, the victor over the three cities, the goal to be attained by yogins, is victorious.<note>It is conceivable that <foreign>brahmādi</foreign>- is intended to mean both “beginning with brahmins” (qualifying <foreign>muni</foreign>) and also “beginning with Brahmā” (qualifying <foreign>sura</foreign>).</note></p>
<p rend="stanza" n="2">Named Ājñāmanicaitya <supplied reason="explanation">“Reliquary in which the jewels (<foreign>maṇi</foreign>) are (royal) commands”</supplied>, this minister of the king, famed for his various virtues, whose hope is devotion to the Śiva in this place/in his heart <supplied reason="explanation"><foreign>āśayeśabhaktyāśaḥ</foreign></supplied>, shines on earth because of his acts of merit.<note><foreign>āśaya</foreign> may refer to one's desires and therefore also one's heart, but it may also simply refer to a “place”, and perhaps therefore “this place”, in which a Śiva is installed.</note></p>
<p rend="stanza" n="3">In the śaka year 811,<note>Two readings <foreign>śaśi-rūpa-maṅgala</foreign>? : 1° Date 811 2° with the auspicious sign (<foreign>maṅgala</foreign>) in the shape of the moon + <foreign>maitre</foreign> = the sun and the moon.</note> when the Sun <supplied reason="explanation"><foreign>maitre</foreign></supplied> was in Scorpio, Venus <supplied reason="explanation"><foreign>bhr̥guja</foreign></supplied> in Aquarius, <foreign>bhujagaire</foreign> in Pisces;<note><foreign>aira</foreign> : Mars? For <foreign>aira</foreign> / <foreign>aila</foreign> in the sense of Mars in Campā, see <bibl rend="omitname"><ptr target="bib:Griffiths+al2012_01"/><citedRange unit="page">269</citedRange><citedRange unit="note">140</citedRange></bibl>.</note> Jupiter in Virgo <supplied reason="explanation">foreign</supplied>, Saturn in Capricorn <supplied reason="explanation"><foreign>nāgendrasaurau</foreign></supplied>,<note>From Wikipedia: Makara is generally depicted as half terrestrial animal in the frontal part (stag, deer, or elephant) and half aquatic animal in the hind part (usually of a fish, a seal, or a snake, though sometimes a peacock or even a floral tail is depicted). Though Makara may take many different forms throughout Hindu culture, in the modern world, its form is always related to the marsh crocodile or water monitor.
Golzio takes <foreign>nāgendra</foreign> as Leo, but this seems unlikely, since <foreign>nāgendra</foreign> usually means “prince among nāgas” (and not “prince *over* nāgas”). Since the makara may be elephant headed and sometimes snake tailed, makara (viz. Capricorn) seems a bit more likely as an identification of <foreign>nāgendra</foreign>.</note> on the fifth day of the dark fortnight of the month of Phālguṇa, with Taurus in the ascendant <supplied reason="explanation"><foreign>golagna</foreign></supplied>, the Great Goddess, beloved of Śiva <supplied reason="explanation"><foreign>īśapriyā</foreign></supplied>, was installed <supplied reason="explanation"><foreign>sthāpyā</foreign></supplied>, by him <supplied reason="explanation"><foreign>tena</foreign></supplied>.</p>
<p rend="stanza" n="4">This God Śrī Mahāliṅga was installed by him for <supplied reason="subaudible">the merit of</supplied> his father, and the glorious Great Goddess was installed <supplied reason="subaudible">to be</supplied> favourable to his maternal aunt.</p>
<p rend="stanza" n="5">He had a younger brother called Īśvaradeva, by whom this Śrī-Īśvaradevādideva was installed with joy on the earth for the glory of himself and of his father.<note>It looks as though the author intended to write “for the glory of himself and of his father”, which would be better expressed by <foreign>kīrtyai svasya pituś ca</foreign>. Of course one could take <foreign>pituḥ</foreign> with <foreign>dharāyām</foreign> (“on his father's land”). But in that case the ca would seem otiose. And such a situation seems unusual, perhaps unparalleled.</note></p>
<p rend="stanza" n="6">Śrī Jaya Indravarman, knowledgeable in śāstra and knowledgeable in the good conduct of the world, gave to Śrī Mahāliṅgadeva this land, along with slaves.</p>
<p rend="stanza" n="7">Excellent kings who will be lords of Campā as long as moon and sun endure, who are dedicated to their <supplied reason="subaudible">existing</supplied> position <supplied reason="explanation">or: to the ultimate state</supplied> should listen to this supremely significant speech of the illustrious king Jaya-Indravarman. </p>
<p n="A11-B3">If some people disrespect <supplied reason="explanation">or: transgress</supplied> <supplied reason="subaudible">into the territory of</supplied> Śrī Mahāliṅgadeva, may they fall into hell! Some people will steal by force His wealth, slaves, fields, cows, buffaloes; may they fall into a great hell that is fanged with fiery flames! As for those persons knowledgeable about Dharma who protect this power-imbued <supplied reason="explanation">or: Śakti-accompanied</supplied> <supplied reason="subaudible">deity</supplied> in accordance with justice, may they dwell in heaven!</p>
<p rend="stanza" n="8">The lord of Campā, Śrī Jayasiṅhavarman, king of kings, widely famed as being of utmost heroism, whose glory, learning, power and fieriness reached other countries,<note>he PW attests <foreign>deśāntarin</foreign> in the sense of “zu einem andern Lande gehörig, Fremdling”.
Is the king claiming to be a foreigner ? Or is he one “who possesses other countries”? Or should we emend, as Diwakar suggests, to <foreign>deśantari</foreign>- (in compound), in which case the whole pāda becomes one <foreign>bahuvrīhi</foreign> compound meaning “whose glory, learning, power and fieriness reached other countries”.</note> who performs acts of merit here <supplied reason="subaudible">on earth</supplied> day after day, ...</p>
<p rend="stanza" n="9">To the illustrious Mahāliṅgadeva, who creates a refuge for people here on earth, this <supplied reason="subaudible">king</supplied> of great fame gave <supplied reason="explanation"><foreign>pradattaḥ</foreign> =<foreign>pradattavān</foreign></supplied> liberation <supplied reason="subaudible">or rather:</supplied> freedom <supplied reason="subaudible">from tax</supplied>,<note>The use of <foreign>muktim</foreign> here might be intended to make the verse into an instance of <foreign>virodhābhāsa</foreign>, “apparent contradiction”, a figure in which the obvious sense seems absurd or contradictory, which leads the reader then to imagine a fitting sense that gives the verse a “solution”. How can the king bestow liberation upon God ? Realising that this makes no sense, we must reinterpret and understand that mukti means “liberation” from taxes ! Tax-exemption is also mentioned in the Cam part.</note> along with a white banner.
</p>
</div>
<div type="translation" resp="part:argr part:sapi">
<p n="B3-B8">Le Y.P. Mahāliṅga du Y.P.K. Śrī Jaya Indravarmma autorise<!-- Ou alors : [Pour le] Y.P. Mahāliṅga, Y.P.K. Śrī Jaya Indravarmma autorise... La question est, qui autorise? Le roi ou le dieu?--> l'exemption des impôts. <supplied reason="subaudible">Au sujet de</supplied> l'exemption, quiconque <!-- vr̥liy: Cf A&C, p. 456: "quiconque" (Huber) = lĕi et halĕi. Dans C. 106, Finot 1904 traduit siy· vr̥liy· Urāṅ· yaṁṅ· par : "Les hommes des temples"--> <foreign>mandop</foreign> <!-- Huber: “si un homme détruit les biens du dieu Mahāliṅga”. Cf également Griffiths et al. 2012, p. 275 n. 149 : inscription C. 227 ndop·, this is the only occurrence of this word in the entire corpus, and the word is not recorded in the available Cam dictionaries. We only find the form mandop, probably derived from base ndop by prefix ma-, in C. 108 B, l. 5: vr̥liy urāṅ mandop sarvvākarādāna du yāṅ pov mahāliṅga. Huber (1911: 276) translated this “si un homme détruit les biens du dieu Mahāliṅga”. If this translation is correct, then mandop would mean ‘destroy’ and the base ndop would be a synonym of the word top that is repeatedly used in this inscription. But Huber gives no arguments and his proposal seems to us rather unlikely to be correct (among other reasons because sarvvākarādāna can hardly mean ‘goods’)--> <!-- sur A&C, p. 217 et 229, dơp = se cacher, caché, dissimulé, couvert fuir OU inonder, déborder, couvrir, dépasser. -->
les impôts au Y.P. Mahāliṅga, <supplied reason="subaudible">et</supplied> brise cette exemption ou bafoue l'autorisation du <foreign>gr̥hastha</foreign>, qu'une multitude de chiens montent la mère de cet homme et qu'à sa mort il aille résider dans les ténèbres de l'enfer jusqu'à la fin de l'éon, la destruction.</p>
<p n="B8-B9">Le Y.P. Mahāliṅga qui se livre <supplied reason="explanation"><foreign>pvauh</foreign></supplied><!-- sapi2argr pourrait-il y avoir un lien avec A&C f291, pvah : novice, retraitant du malais puasa (skt upavasa), jeûne. Un lien qui ne se retrouve apparemment pas dans les occurences du termes pvah, car il s'agirait plutôt d'un élément de nom propre (cf cam lexicon). --> aux ascèses, connaît le <foreign>dharma</foreign>, protège <supplied reason="subaudible">et</supplied> restaure ; les sacrificateurs qui se livrent aux ascèses, connaissent le <foreign>dharma</foreign>, protègent <supplied reason="subaudible">et</supplied> restaurent, jouiront<!-- sapi2argr une association explicite entre tmuv et tmov est présente dans A&C, f200. --> du paradis et de la délivrance.
</p>
<p n="B9-C11">Le seigneur <supplied reason="explanation"><foreign>pu pov tana rayā</foreign></supplied> à Sthirarājya: <list>
<item>la rizière Masin : deux <foreign>jāk</foreign></item>
<item>la rizière Krauc : deux <foreign>jāk</foreign></item>
<item>la rizière Kək : un <foreign>jāk</foreign></item>
<item>la rizière <gap reason="illegible" quantity="2" unit="character"/> : deux <foreign>jāk</foreign></item>
<item>la rizière Udaya : un <foreign>jāk</foreign></item>
<item>la rizière Vvac : un <foreign>jāk</foreign></item>
<item>la rizière Cək : un <foreign>jāk</foreign></item>
<item>la rizière Tūpen : un <foreign>jāk</foreign></item>
<item>la rizière Huluv Ravāṅ : un <foreign>jāk</foreign></item>
<item>la rizière <gap reason="illegible" quantity="3" unit="character"/></item>
<item>la rizière du côté de la clôture : un <foreign>jāk</foreign> ; depuis le côté en amont de la maison jusqu'au côté de la</item>
<item>rizière Tum : onze <foreign>jāk</foreign></item>
<item>les rizières Tum et Dandauv : cinquante <foreign>jāk</foreign> en amont de la maison et</item>
<item>la rizière <gap reason="illegible" quantity="1" unit="character"/>dih : vingt-huit <foreign>jāk</foreign></item>
<item>la rizière Tūpaṅ : quatre <foreign>jāk</foreign></item>
<item>la rizière Kayauv : six <foreign>jāk</foreign> <gap reason="illegible" quantity="6" unit="character"/></item>
</list>
</p>
<p n="D1-D7"><!-- LA FACE D EST A REVOIR -->Et toutes font cent-vingt-et-un <foreign>jāk</foreign>. Depuis la porte du temple <supplied reason="explanation"><foreign>devadvāra</foreign></supplied> jusqu’à Va<gap reason="illegible" quantity="2" unit="character"/> à côté de la rizière<!-- sapi2argr ? vruv pourrait avoir un lien avec baruv: neuf, nouveau, récent ; non, non pas ; alors (au début des phrases); gaḥ barūv : au delà (A&C, p. 328). --> avec l'entièreté <supplied reason="explanation"><foreign>naṅ dinan avista</foreign></supplied><!--sapi2argr : L'expression "dinan avista" se retrouve dans l'inscription C. 101 l. A14, et a été interprétée par Finot 1904, p. 965 puis dans la retraduction non publiée d'AL sur rtf comme l'adverbe "entièrement". Ici je conserve l'idée d'entièreté en l'adaptant à la phrase. --> de ce que le roi <supplied reason="explanation"><foreign>yāṅ pov ku</foreign></supplied> Śrī Jaya Indravarman a déjà <supplied reason="explanation"><foreign>kā</foreign></supplied> offert au dieu <supplied reason="explanation"><foreign>yāṁ pu pov</foreign></supplied> Mahāliṅga.
</p>
</div>
<div type="commentary">
<p n="B6-B7"><foreign>Asov· vañak· ndoy· Inā Urāṅ· nan·</foreign>. A similar phrase can be found in the inscription <ref target="DHARMA_INSCIK00106.xml">C. 106</ref>, l. B2-B3: <foreign>Asov· vañāk· ñū ṇḍauy· Inā Urāṅ· nan·</foreign></p>
<p n="B6-B7">Are <foreign>kūñ</foreign> and <foreign>kā ñū</foreign> equivalents? This is the most likely interpretation for now.</p>
</div>
<div type="bibliography">
<!--bibliography encoded as per section §9.4 -->
<p>First edited with translation into French by E. Huber (<bibl rend="omitname"><ptr target="bib:Huber1911_01"/><citedRange unit="page">269-277</citedRange></bibl>). The inscription is re-edited here by Arlo Griffiths & Salomé Pichon based on autopsy and the EFEO estampage n. 195, n. 150 and n. 1845.</p>
<listBibl type="primary">
<bibl n="H">
<ptr target="bib:Huber1911_01"/>
<citedRange unit="page">269-277</citedRange>
</bibl>
</listBibl>
<listBibl type="secondary">
<bibl>
<ptr target="bib:Majumdar1927_01"/>
<citedRange unit="part">3</citedRange>
<citedRange unit="page">89-92</citedRange>
<citedRange unit="item">32</citedRange>
</bibl>
<bibl>
<ptr target="bib:Golzio2004_01"/>
<citedRange unit="page">73-77</citedRange>
</bibl>
</listBibl>
</div>
</body>
</text>
</TEI>
Commentary
(B6–B7) Asov· vañak· ndoy· Inā Urāṅ· nan·. A similar phrase can be found in the inscription C. 106, l. B2-B3: Asov· vañāk· ñū ṇḍauy· Inā Urāṅ· nan·
(B6–B7) Are kūñ and kā ñū equivalents? This is the most likely interpretation for now.