The stela of Canggal or Gunung Wukir (654 Śaka)
Editor: Arlo Griffiths.
Identifier: DHARMA_INSIDENKCanggal.
Hand description:
Language: Sanskrit.
Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).
Version: (ac9645f), last modified (7ab8a3d).
Edition
I. Śārdūlavikrīḍita
⟨1⟩ śākendre ⟨’⟩tigate śrutīndriya-rasair aṅgīkr̥te vatsare
avārendau dhavala-trayodaśi-tithau bhadrottare kārttike
b⟨2⟩ lagne kumbhamaye sthirāṅśa-vidite prātiṣṭhipat parvvate
cliṅgaṁ lakṣaṇa-lakṣitan narapatiś śrī-sañjayaś śāntaye
dII. Śārdūlavikrīḍita
⟨3⟩ gaṅgottuṅga-taraṅga-rañjita-jaṭā-maulīndu-cūdā-maṇir
abhāsvat-bhūti-vibhūti-deha-vikasan-nāgendra-hāra-dyutiḥ
b⟨4⟩ śr¿i?⟨ī⟩mat-svāñjali-kośa-komala-karair devais tu ya stūyate
csa śreyo bhavatāṁ bhavo bhava-tamas-sūryyo dadātv adbhutam·
dIII. Sragdharā
⟨5⟩ bhakti-prahvair munīndrair abhinutam asakr̥t· svargga-nirvāṇa-hetor
addevair lekharṣabhādyair avanata-makuṭaiś cumvitaṁ ṣa⟨6⟩ṭpadābhaiḥ
bAṅgulyātāmra-patran nakha-kiraṇa-lasat-kesarārañjitāntaṁ
cdeyāt· śaṁ śāśvatam vas trinayana-cara⟨7⟩ṇāninditāmbhoja-yugma(ṁ) ||
dIV. Śārdūlavikrīḍita
Aiśvaryyātiśayodbhavāt sumahatām apy adbhutā(nān n)idhis
atyāgaikānta-ratas tanoti ⟨8⟩ satataṁ yo vismayaṁ yoginām·
byo ⟨’⟩ṣṭābhis tanubhir jagat karuṇayā puṣṇāti (na) svā(rthato)
cbhūteśaś śa(ś)i-khaṇḍa-bhū⟨9⟩ṣita-jaṭas sa tryamvakaḥ pātu vaḥ ||
dV. Śārdūlavikrīḍita
vibhrad dhema-vapus sva-deha-dahana-jvālā Ivodyajjaṭā
aveda-stambha-suva⟨10⟩ddha-loka-samayo dharmmārtha-kāmodbhavaḥ
bdevair vvandita-pāda-paṅkaja-yugo yogīśvaro yogināṁ
cmānyo loka⟨11⟩-gurur ddadātu bhavatāṁ siddhiṁ svayambhūr vvibhuḥ ||
dVI. Śārdūlavikrīḍita
nāgendrotphaṇa-ratna-bhitti-patitāṁ dr̥ṣṭvātma-vimva-śriyaṁ
asabhrū⟨12⟩-bhaṅga-kaṭākṣayā kupitayā nūnaṁ śriyā vīkṣitaḥ
byo yogāruṇa-locanotpala-dalaś śete ⟨’⟩mvu-śayyāta⟨13⟩le
ctrāṇārthan tridaśai stutas sa bhavatān deyāt· śriyaṁ śrīpatiḥ ||
dVII. Śārdūlavikrīḍita
Āsīd dvīpa-varaṁ yavākhyam atulan (dhā)[nyā]⟨14⟩di-vījādhikaṁ
asampannaṁ kanakākarais tad amarais sva[rggā]d i[v](o)pārjitam·
bśrīmat-kuñjara-kuñja-deśa-nihi[taṁ] [ga]⟨15⟩ṅgādi-tīrthāvr̥taṁ
csthānan divyatamaṁ śivāya jagataś śambhos tu yatrādbhutam· ||
dVIII. Sragdharā
tasmin dvīpe yavākhye puru(ṣa)-[pada]⟨16⟩-mahā-lakṣma-bhūte praśaste
arājogrodagra-janmā prathita-pr̥thu-yaśās sāmadānena saṁmyak·
bśāstā sa[rvva-pra]⟨17⟩jānāñ janaka Iva śiśor janmato vatsalatvāt
csannākhyas sannatārir mmanur iva suciram pāti dharmmeṇa (pr̥)[thv]i[m· ||]
dIX. vasantatilaka
⟨18⟩ Evaṅgate samanuśāsati rājya-lakṣmīṁ
asannāhvaye ⟨’⟩nvaya-vidhau samatīta-kāle
bsvargge (su)[khaṁ sva]ku[lajo]⟨19⟩pacitam prayāte
cbhinnañ jagad bhramati śoka-vaśād anātham· ||
dX. Pr̥thvī
jvalaj-jvalana-vidravat-kanaka-gaura-varṇa-[dy](u)[tiḥ]
a[br̥]⟨20⟩had-bhuja-nitamva-tuṅgatama-mūrddha-śr̥ṅgonnataḥ
bAdhasth[i]ta-kulācala-kṣitidharocca-pādocchrayaḥ
c(pra)[bhūta]⟨21⟩-guṇa-sampadodbhavati yas tato meruvat· ||
dXI. Sragdharā
śrīmān (y)o mānanīyo vudha-jana-nikaraiś śāstra-sūkṣmārtha-[vidbhiḥ]
a[pra]⟨22⟩jñā-śauryyādi-guṇyo raghur iva vijitāneka-(sā)[manta-ca]kraḥ
brājā śrī-sañjayākhyo ravir iva ya[śasā di]⟨23⟩g-vidik-khyāta-lakṣmīs
csūnus sannāha-nāmnas svasur a[vanipater] nyāyataś śāsti rājyam· ||
dXII. Śārdūlavikrīḍita
yasmiñ chāsa[ti sāga]⟨24⟩rormmi-raśanāṁ śaila-stanīm mediniṁ
aśete rājapathe (ja)[no na] cakitaś corair na cānyair bhayaiḥ
bkīrttyā[ḍhyair alam a]⟨25⟩rjitāś ca satatan dharmārthakāmā naraiḥ
cnūnaṁ rodit(i) roditīti sa kalir nnāsty aṅśa-(śe)[ṣo] ⟨’⟩dhu(n)[ā ||]
dApparatus
⟨1⟩ aṅgī- • Kern proposes to correct aṅkī-, but according to Sarkar this is unnecessary.
Translation by Arlo Griffiths
I
In the year of the Śaka-king accepted1 by (4) revealed texts, (5) senses, (6) aromas (i.e., in 654 Śaka), on Monday the thirteenth of waxing (fortnight) in Kārttika, under (the lunar mansion) Uttarabhadra, with Aquarius as the ascendant, the king Śrī Sañjaya established on the hill known as Sthirāṁśa, in order to make peace, a liṅga endowed with the (prescribed) characteristics.2
II
May Bhava, whose crest-jewel is the Moon in the crown which are His piled locks is illumined by the high rising waves of the Gaṅgā; the radiance of whose serpent-chief necklace is shining on His body whose ash is of gleaming brightness; and (tu) who is praised by the gods having their soft hands (folded together) in the bud that is an añjali — may He, who is a Sun against the darkness of existence, give you an excellent marvel!
III
Repeatedly called upon by the best of sages,3 stooping low out of devotion, for the sake of heaven and release; kissed by the gods, beginning with Lekharṣabha (Indra),4 who have their crowns bent down, resembling bees; whose reddish petals are his toes; the lightly colored ends of whose filaments are the flashing beams (reflecting) on his toe-nails --- may the impeccable pair of lotuses which are the feet of the Three-eyed (Śiva) give you eternal bliss!
IV
A treasury of marvels, due to the emergence of excellence of power, even (in the eyes) of the very great, He continuously sustains the wonder of yogins, single-mindedly devoted as He is to renunciation; He nourishes the world with his eight manifestations out of compassion, not out of self-interest — may that Tryambaka (Śiva), the Lord of Bhūtas, whose pile of hair is adorned by a slice of the Moon, protect you!
V
Bearing a golden body, with a rising pile of locks that is as it were the flame burning his own body, He is the origin of dharma, artha and kāma, having firmly established the rules of the world to the (four) pillars of the Veda; the Yogin Lord among Yogins, the pair of whose lotus feet are praised by the gods; reverend teacher of the world — may the immanent Svayambhū (Brahmā) give you success!
VI
Having seen the beauty (śrī) of her own reflections fallen on the surfaces of the gems on the hoods of the serpent-chiefs, surely Śrī, whose leer is accompanied with a frown, is angry,5 when she regards him, who sleeps on the surface of the bed of water, with the petals of his water-lily eyes reddish due to the [sleep of] yoga (yoga[nidrā]),6 who is praised by the gods for the sake of protection — may He, Śrī’s husband (Viṣṇu) give you fortune (śrī)!
VII
There was this excellent island called Yava (i.e., Java), abundant in grains such as rice, endowed with gold mines,7 as though procured by the immortals from heaven, and (tu) where there was the most heavenly astonishing sanctuary of Śiva, situated in the illustrious land of the Elephant’s tusk (kuñjarakuñja), surrounded by bathing places such as the Gaṅgā, bringing prosperity for the people.8
VIII
On that fine island called Yava, which was a great mark of the foot of Puruṣa (Viṣṇu), for a long time a king of mighty and lofty birth, of extensive and great fame, due to the proper [application of policies of] pacification and donation, who ruled all subjects, like a father [disciplines] a son from birth, out of tenderness, called Sanna, to whom enemies bowed down (sannata), ruled the earth with righteousness, like Manu.9
IX
When the moon in his own lineage called Sanna, who ruled the royal fortune (i.e., the earth) in this manner, had passed his time, and had proceeded to the happiness in heaven, accumulated by those born in his own family, the shattered world roamed under grief’s reins, being bereft of a king.
X
Then was born [a king] who was, by the profusion of his numerous qualities, like Meru: the radiance of his fair complexion was like the gold (on Meru) molten by flaming fire; he was very high by the lower slopes that were his great arms and lofty by the peak that was his head; the elevation of his high feet (or: lower reaches) was underpinned by the kings (kṣitidhara) that were the principal mountain ranges.
XI
The illustrious king called Sañjaya, to be honored by the multitudes of wise men knowledgable in the subtle meaning of the teachings; endowed with the qualities of wisdom, heroism and so forth, having, like Raghu, conquered the circuit of numerous vassals;10 being, by his fame, renowned in [all] the cardinal and intermediate directions, as is the Sun; the son of the sister of the king named Sannāha, he justly rules the kingdom.
XII
While he rules over the Earth, whose girdle are the sea’s waves, and whose breasts are the (two) mountains,11 people sleep on the royal road without being frightened by thieves and other dangers, and dharma, artha as well as kāma are all the time sufficiently obtained obtained by men, who are rich in fame. Surely this Kali weeps and weeps, for it is now bereft of any remaining share.12
Bibliography
Notes
- 1. Or, emending aṅkīkr̥te: “numbered”.
- 2. The inverted compounds vārendau and bhadrottare are both highly idiosyncratic. It is not certain at all that sthirāṅśavidite qualifies parvvate rather than the dating formula or a part thereof.
- 3. Cf. the Khmer inscription K. 263 C (10th c. CE), stanza XIXd: nityan dhyānāmr̥tārdrair asakr̥d abhinuto veda-vedāṅga-vidbhiḥ.
- 4. This name for Indra is taken from the Amarakośa (1.1.102). It seems to be very rarely attested outside lexicographical texts (the only example I know is in the Buddhacarita, 7.8).
- 5. The image here is of Śrī being tricked by her own reflection into thinking that her husband Viṣṇu is dallying with another woman. The subject of the subordinate clause built with dr̥ṣṭvā is that of the logical subject of the passive construction kupitayā \ldots vīkṣitaḥ in the main clause. The particle nūnam indicates the stylistic figure of utprekṣā.
- 6. The utpala, a species of water-lily (see Hanneder 2002), normally has blue petals.
- 7. It is a convention of Sanskrit poetry to describe landscapes as rich in gold (see Michel 2011). No factual conclusions with regard to the availability of gold mines in the landscape known to the poet may be drawn from a statement such as this. Likewise, it is a convention of Sanskrit poetical narrative to mark transitions with the verb āsīt which, even though formally an imperfect tense, has no specific preterite implications (see in this reader the inscriptions Kāñjuruhan, st. I and Pucangan, st. V, XI, XXIII). These points were rather spectacularly ignored by Waruno Mahdi in his study (Mahdi 2008).
- 8. On the interpretation of this stanza, see Bernet Kempers 1967 who refers back to Stutterheim 1939.
- 9. Here (pāti) and in the following verses, the present tense forms have to be interpreted as praesens historicum.
- 10. This hemistisch alludes to cantoes 3 and 4 of the Raghuvaṁśa, dealing respectively with Raghu’s education and his digvijaya.
- 11. This is probably an allusion to Raghuvaṁśa 4.54 (ed. Goodall and Isaacson 2003): sa nirviśya yathākāmaṁ taṭasvādhīnacandanau | stanāv iva diśas tasyāḥ śailau malayadurdurau.
- 12. Kali is the personification of the present kaliyuga, the age of decadence of dharma. It seems likely that a sophisticated poet such as is at work here intended nāstyaṁśaśeṣa as a compound, for a compound of similar meaning is attested in the kāvya work Naiṣadhīyacarita, whose style is very similar, at 8.29: na manmathas tvaṁ sa hi nāstimūrtiḥ “you are not Manmatha (Kāma), for he is one without physical appearance”.
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<lg n="1" met="śārdūlavikrīḍita">
<l n="a"><lb n="1"/>śākendre <supplied reason="subaudible">'</supplied>tigate śrutīndriya-rasair aṅgīkr̥te vatsare</l>
<l n="b">vārendau dhavala-trayodaśi-tithau bhadrottare kārttike</l>
<l n="c"><lb n="2"/>lagne kumbhamaye sthirāṅśa-vidite prātiṣṭhipat parvvate</l>
<l n="d">liṅgaṁ lakṣaṇa-lakṣitan narapatiś śrī-sañjayaś śāntaye</l>
</lg>
<lg n="2" met="śārdūlavikrīḍita">
<l n="a"><lb n="3"/>gaṅgottuṅga-taraṅga-rañjita-jaṭā-maulīndu-cūdā-maṇir</l>
<l n="b">bhāsvat-bhūti-vibhūti-deha-vikasan-nāgendra-hāra-dyutiḥ</l>
<l n="c"><lb n="4"/>śr<choice><sic>i</sic><corr>ī</corr></choice>mat-svāñjali-kośa-komala-karair devais tu ya stūyate</l>
<l n="d">sa śreyo bhavatāṁ bhavo bhava-tamas-sūryyo dadātv adbhutam·</l>
</lg>
<!--
% 3. °tuṅga°: for the form of u, see devaistu in l. 4.
3. -cūdāmaṇir \sep\ °<foreign>cūḍāmaṇir} is intended, and this is simply how Kern \red{and Sarkar} read. But in my view no distinction between <foreign>d} and <foreign>ḍ} seems to be made in this inscription (cf.~e.g.\ the unmistakable <foreign>dā} at the beginning of l.~6, identical in shape to the sign here in °<foreign>cūdāmaṇir}) and more commonly the distinction is absent in much of Southeast Asian epigraphy.
3. bhāsvat-bhūti- \sep\ thus Chhabra Sarkar; <foreign>bhāsvatpaṁti}° Kern. See Chhabra's n.~1 (p.~46): “Correct it into <foreign>bhāsvadbhūti}. To ascertain the reading <foreign>bhū}, compare <foreign>bhu} in l.\ 4 (in the word <foreign>adbhutam}).”
% b. °vibhūti°: For the shape of the akṣara bhū, cf. l. 8 (2x).
3. -dyutiḥ \sep\ thus Sarkar; °<foreign>dyuti(ḥ)} Kern.
4. śr<choice><sic>i</sic><corr>ī</corr></choice>mat-svāñjali-kośa-komala- \sep\ it is hard to read here the required <foreign>śrīmat°}; the vocalization of the second <foreign>ko} is only dimly visible.
4. ya stūyate \sep\ <foreign>yaḥ stūyate} is intended.
4. There is no punctuation at the end of line 4.
-->
<lg n="3" met="sragdharā">
<l n="a"><lb n="5"/>bhakti-prahvair munīndrair abhinutam asakr̥t· svargga-nirvāṇa-hetor</l>
<l n="b">ddevair lekharṣabhādyair avanata-makuṭaiś cumvitaṁ ṣa<lb n="6" break="no"/>ṭpadābhaiḥ</l>
<l n="c">Aṅgulyātāmra-patran nakha-kiraṇa-lasat-kesarārañjitāntaṁ</l>
<l n="d">deyāt· śaṁ śāśvatam vas trinayana-cara<lb n="7" break="no"/>ṇāninditāmbhoja-yugma(ṁ) ||</l>
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<!--
6. -patran nakha- \sep\ °<foreign>patraṁ nakha}° Kern Sarkar (silent normalization).
6. -kiraṇa-lasat}- \sep\ the prima facie reading is °<foreign>kiraṇalaṁsat}°, but what looks like anusvāra is probably an irregularity in the stone.
7. -yugma(ṁ) \sep\ °<foreign>yugma} Kern; °<foreign>yugmam} Sarkar. I think a trace of the required anusvāra is visible. The scribe does not elsewhere use anusvāra before punctuation.
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<l n="a">Aiśvaryyātiśayodbhavāt sumahatām apy adbhutā(nān n)idhis</l>
<l n="b">tyāgaikānta-ratas tanoti <lb n="8"/>satataṁ yo vismayaṁ yoginām·</l>
<l n="c">yo <supplied reason="subaudible">'</supplied>ṣṭābhis tanubhir jagat karuṇayā puṣṇāti (na) svā(rthato)</l>
<l n="d">bhūteśaś śa(ś)i-khaṇḍa-bhū<lb n="9" break="no"/>ṣita-jaṭas sa tryamvakaḥ pātu vaḥ ||</l>
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7. -adbhutā(nān n)idhis \sep\ <foreign>adbhutā(nā)nnidhis} Kern; <foreign>adbhut(ānāṁ n)idhis} Sarkar.
% d. bhūteśaś ... °khaṇḍabhū°: for the shape of the akṣara bhū, see l. 3.
8. (na) svā(rthato) \sep\ <foreign>na svā(rtha)to} Kern; \red{<foreign>(na svārtha)to}} Sarkar.
-->
<lg n="5" met="śārdūlavikrīḍita">
<l n="a">vibhrad dhema-vapus sva-deha-dahana-jvālā Ivodyajjaṭā</l>
<l n="b">veda-stambha-suva<lb n="10" break="no"/>ddha-loka-samayo dharmmārtha-kāmodbhavaḥ</l>
<l n="c">devair vvandita-pāda-paṅkaja-yugo yogīśvaro yogināṁ</l>
<l n="d">mānyo loka<lb n="11" break="no"/>-gurur ddadātu bhavatāṁ siddhiṁ svayambhūr vvibhuḥ ||</l>
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<!--
9. \footnote{<foreign>svadeha}° \sep\ thus Chhabra Sarkar; <foreign>svadoṣa}° Kern.}
%\footnote{<foreign>ivodyajjaṭā}° \sep\ the estampage seems to show <foreign>ivodyajjaṭāṁ}, but what looks like anusvāra is clearly accidental on the stone.
9. \footnote{°<foreign>suvaddha}° \sep\ thus Kern; °<foreign>subaddha}° Sarkar (silent normalization).}
% c. yogināṁ: Kern; yoginām Sarkar (printing error?).
%d. °gurur: the u-element in °ru° is not clearly discernible on the photo of the rubbing available to me. Cf. yogāruṇa° in l. 12.
% d. svaya(mbhūr vvi)°: svayambhūrvvi° Kern Sarkar.
-->
<lg n="6" met="śārdūlavikrīḍita">
<l n="a">nāgendrotphaṇa-ratna-bhitti-patitāṁ dr̥ṣṭvātma-vimva-śriyaṁ</l>
<l n="b">sabhrū<lb n="12" break="no"/>-bhaṅga-kaṭākṣayā kupitayā nūnaṁ śriyā vīkṣitaḥ</l>
<l n="c">yo yogāruṇa-locanotpala-dalaś śete <supplied reason="subaudible">'</supplied>mvu-śayyāta<lb n="13" break="no"/>le</l>
<l n="d">trāṇārthan tridaśai stutas sa bhavatān deyāt· śriyaṁ śrīpatiḥ ||</l>
</lg>
<!--
11. \footnote{°<foreign>vimva-śriyaṁ} \sep\ thus Kern; °<foreign>vimbaśriyam} Sarkar.}
12. \footnote{<foreign>nūnaṁ} \sep\ thus Chhabra; <foreign>(dūraṁ)} Kern; <foreign>nūna(ṁ)} Sarkar. The entire reading is quite clear on the estampage and the stone.}
% c. yogāruṇa°: yo karuṇa° (for akaruṇa°)? But this is metrically impossible!
12. \footnote{<foreign>mvu}° \sep\ thus Kern; <foreign>mbu}° Sarkar (silent normalization?).
13. \footnote{°<foreign>daśai stutas} \sep\ °<foreign>daśaisstutas} Kern; °<foreign>daśai(s)stutas} Sarkar. Cf.~the same sandhi in IIc (°<foreign>daśaiḥ stutas} is intended). It must be dealt with consistently.}
-->
<lg n="7" met="śārdūlavikrīḍita">
<l n="a">Āsīd dvīpa-varaṁ yavākhyam atulan (dhā)[nyā]<lb n="14" break="no"/>di-vījādhikaṁ</l>
<l n="b">sampannaṁ kanakākarais tad amarais sva[rggā]d i<seg rend="check">[v](o)</seg>pārjitam·</l>
<l n="c">śrīmat-kuñjara-kuñja-deśa-nihi[taṁ] [ga]<lb n="15" break="no"/>ṅgādi-tīrthāvr̥taṁ</l>
<l n="d">sthānan divyatamaṁ śivāya jagataś śambhos tu yatrādbhutam· ||</l>
</lg>
<!--
13. \footnote{<foreign>atulan (dhā)[nyā]}° \sep\ <foreign>atulandhā(nyā)}° Kern; <foreign>atula(ndhānyā)}° Sarkar.
14. °<foreign>vījādhikaṁ} \sep\ thus Kern; °<foreign>vījādhikam} Sarkar (printing error?).}
14. \footnote{<foreign>amarais sva[rggā]d i[v](o)pārjitam·} \sep\ <foreign>amarai \metra{\m\ \m} dinopārjitam} Kern; <foreign>amarai mantrādinopārjitaṁ} \red{Sarkar}; <foreign>amarais svarggādino[vo?]pārjitam} Chhabra (p.~47). \red{The syllable read as °<foreign>di}° by all predecessors rather seems to me like a °<foreign>dri}°, but perhaps what looks like a subscript <foreign>r} is merely accidental.} The spelling with <foreign>m·} rather than anusvāra at the end of the pāda is certain; Sarkar’s <foreign>amarai} (for expected <foreign>amarair}) is ungrammatical, and the traces of following <foreign>ssv} are unmistakeable.}
14. \footnote{°<foreign>nihi[taṁ]} \sep\ thus \red{Chhabra Sarkar}; °<foreign>nihi[ta]} Kern (unmetr.).}
14. \footnote{[ga]<lb n="15" break="no"/>ṅgādi-tīrthāvr̥taṁ} \sep\ thus Chhabra (p.~46); °<foreign>vr̥tam} Sarkar (printing error?); <foreign>vaṅśādi\-tīvā\-dhr̥tam} Kern.}
15. \footnote{<foreign>śambhos} \sep\ thus Kern Sarkar. The akṣara <foreign>mbho} is entirely indiscernible on the estampage, but sufficient traces of it are left on the stone to remove doubt.}
-->
<lg n="8" met="sragdharā">
<l n="a">tasmin dvīpe yavākhye puru(ṣa)-[pada]<lb n="16" break="no"/>-mahā-lakṣma-bhūte praśaste</l>
<l n="b">rājogrodagra-janmā prathita-pr̥thu-yaśās sāmadānena saṁmyak·</l>
<l n="c">śāstā sa[rvva-pra]<lb n="17" break="no"/>jānāñ janaka Iva śiśor janmato vatsalatvāt</l>
<l n="d">sannākhyas sannatārir mmanur iva suciram pāti dharmmeṇa (pr̥)[thv]i[m· ||]</l>
</lg>
<!--
15. \footnote{<foreign>puru(ṣa)[pada]°} \sep\ <foreign>puruṣa(pada)}° Kern Sarkar. A part of <foreign>ṣa} is still visible; the rest of the line is lost.
16. °<foreign>lakṣma}°: thus Kern Chhabra; °<foreign>lakṣya}° Sarkar. There can be no question here of reading <foreign>kṣya}.
16. \footnote{<foreign>saṁmyak·} \sep\ thus Kern; <foreign>samyak} Sarkar (silent normalization).}
17. \footnote{<foreign>(pr̥)[thv]ī[m ||]} \sep\ <foreign>pr̥thvī(m) ||} Kern; <foreign>p(r̥)thvī(m) ||} Sarkar. The <foreign>i} seems unmistakably short, but <foreign>ī} is intended.}}
-->
<lg n="9" met="vasantatilaka">
<l n="a"><lb n="18"/>Evaṅgate samanuśāsati rājya-lakṣmīṁ</l>
<l n="b">sannāhvaye <supplied reason="subaudible">'</supplied>nvaya-vidhau samatīta-kāle</l>
<l n="c">svargge <seg rend="check">(su)[khaṁ sva]ku[lajo]</seg><lb n="19" break="no"/>pacitam prayāte</l>
<l n="d">bhinnañ jagad bhramati śoka-vaśād anātham· ||</l>
</lg>
<!--
18. \footnote{°<foreign>lakṣmīṁ} \sep\ thus Kern; °<foreign>lakṣmīm} Sarkar.}
18. \footnote{<foreign>(su)[khaṁ sva]ku[lajo]pacitam} \sep\ °<foreign>su(khaṁ) pha(la)\-ku(lo)pa\-citam} Kern; <foreign>\red{su(khaṁ) pha(la)}\-ku(lo)paccitam} Sarkar (unmetr., printing error?). There is certainly space for more than one akṣara after <foreign>ku}. The red part of this pāda needs to be reconsidered.}
19. \footnote{<foreign>bhinnañ} \sep\ Kern; <foreign>bhindañ} Sarkar.}
-->
<lg n="10" met="pr̥thvī">
<l n="a">jvalaj-jvalana-vidravat-kanaka-gaura-varṇa-[dy](u)[tiḥ]</l>
<l n="b">[br̥]<lb n="20" break="no"/>had-bhuja-nitamva-tuṅgatama-mūrddha-śr̥ṅgonnataḥ</l>
<l n="c">Adhasth[i]ta-kulācala-kṣitidharocca-pādocchrayaḥ</l>
<l n="d">(pra)[bhūta]<lb n="21" break="no"/>-guṇa-sampadodbhavati yas tato meruvat· ||</l>
</lg>
<!--
19. \footnote{°<foreign>varṇa[dy](u)[tiḥ]} \sep\ varṇaḥ \metra{\b\ \m} Kern; °<foreign>varṇa(dyutiḥ)} Sarkar, after Chhabra p.~47.}
20. \footnote{<foreign>[br̥]had}° \sep\ thus Chhabra Sarkar; <foreign>(ma)had}° Kern. Chhabra n.~4: ``Otherwise we shall have to read <foreign>mahābhuja} instead of <foreign>mahadbhuja}.''}
20. \footnote{<foreign>Adhasth[i]ta}° \sep\ <foreign>adhasthita}° Chhabra (p.~46, with n.~5); <foreign>bhuvi sthita°} Kern Sarkar. Judging by the estampage and the stone, I fail to understand why Sarkar found Chhabra’s reading unacceptable (n.~26). Only the <foreign>i} in °<foreign>sthita}°, read by all predecessors, seems indescernible.
20. °<foreign>dharoccapādoc}° \sep\ thus Kern; °<foreign>dharoccpādoc}° Sarkar (misprint).}
-->
<lg n="11" met="sragdharā">
<l n="a">śrīmān (y)o mānanīyo vudha-jana-nikaraiś śāstra-sūkṣmārtha-[vidbhiḥ]</l>
<l n="b">[pra]<lb n="22" break="no"/>jñā-śauryyādi-guṇyo raghur iva vijitāneka-(sā)[manta-ca]kraḥ</l>
<l n="c">rājā śrī-sañjayākhyo ravir iva ya[śasā di]<lb n="23" break="no"/>g-vidik-khyāta-lakṣmīs</l>
<l n="d">sūnus sannāha-nāmnas svasur a[vanipater] nyāyataś śāsti rājyam· ||</l>
</lg>
<!--
21. \footnote{<foreign>śāstrasūkṣmārtha[vidbhiḥ]} \sep\ <foreign>śāstrasūkṣmārtha[vedī]} Kern Sarkar. Kern’s restoration seems unlikely to me, because we expect an instr.\ pl.\ agreeing with °<foreign>nikaraiś}. My °<foreign>vidbhiḥ} is merely a diagnostic conjecture.}
22. \footnote{<foreign>[pra]jñā}° \sep\ <foreign>(rā)jā} Kern Sarkar. One clearly discerns <foreign>jñā} at the beginning of line 22. Dominic Goodall suggested to me the reading <foreign>prajñā-} (email of 27 Oct.\ 2008).}
23. \footnote{<foreign>svasur a[vanipater] nyāyataś} \sep\ thus Vogel (1941:~446); <foreign>svasura \metra{\b\ \b\ \b\ \m} nyāyataś} Kern; <foreign>svasura(savaiva nyā)yataś} Sarkar (whose understanding seems to involve <foreign>asu}- n.\ ‘life’, but is grammatically impossible); cf.~also Chhabra p.~47f. I tentatively adopt Vogel’s reading, and of his two proposals for interpretation the first, which he himself apparently rejected for a second, in my view less likely suggestion, viz.\ that Sannāha was the name of the sister, and that <foreign>sannāhanāmnas} = <foreign>sannāhanāmnyās} (without clarifying what this second suggestion would mean for the restitution of <foreign>avanipater}); to me, it seems more likely that Sannāha is identical with Sanna, as proposed by Kern, p.~123 n.~2.}
-->
<lg n="12" met="śārdūlavikrīḍita">
<l n="a">yasmiñ chāsa[ti sāga]<lb n="24" break="no"/>rormmi-raśanāṁ śaila-stanīm mediniṁ</l>
<l n="b">śete rājapathe (ja)[no na] cakitaś corair na cānyair bhayaiḥ</l>
<l n="c">kīrttyā[ḍhyair alam a]<lb n="25" break="no"/>rjitāś ca satatan dharmārthakāmā naraiḥ</l>
<l n="d">nūnaṁ rodit(i) roditīti sa kalir nnāsty aṅśa-(śe)[ṣo] <supplied reason="subaudible">'</supplied>dhu(n)[ā ||]</l>
</lg>
<!--
24. \footnote{<foreign>mediniṁ} \sep\ <foreign>medinīṁ} Kern; <foreign>medinīm} Sarkar (printing error?). It seem impossible to read <foreign>ī}, but <foreign>medinīṁ} is intended.}
24. \footnote{<foreign>[a]rjitāś} \sep\ <foreign>[a]rjjitāś} Kern Sarkar. There is no trace of geminated <foreign>jj}.}
25. \footnote{<foreign>nnāstyaṅśa(śe)[ṣo] dhu(n)[ā ||]} \sep\ <foreign>nnāstyaṅśa(śeṣo yataḥ)} Kern; <foreign>nnāsyaṅga(cihnyānya)bhu(ḥ)} Sarkar (whose dismissal, in n.~28, of the clearly visible element °<foreign>t}° is hard to understand). Sarkar’s °<foreign>ṅgaci}° is certainly impossible. Note that Vogel (p.~443) reports the discovery of a fragment, broken off from the last line, that preserves an akṣara which he reads as <foreign>thu} or <foreign>dhu}. I agree that it can be both (see photo OD 13392, published as pl.~49 in \OV\ 1938), but it is certainly not <foreign>bhu} (Sarkar). Although, when compared with the °<foreign>śe}° in l.~24, Kern’s reading of this akṣara seems uncertain here, I assume the stone read <foreign>aṅśaśeṣo dhunā} before damage. This seems the most suitable combination of all elements to be taken into account in the restitution of the lacuna. The alternatives that I have thought of are: <foreign>aṅgaśeṣo} (but the <foreign>ṅśa} is certain); <foreign>aṅśabhedo} (but what remains visible of the akṣara before <foreign>thu/dhu} on the fragment does not allow reading it as <foreign>do}); and <foreign>aṅśato mithunā} (which would fit best the available traces of letters but does not seem to make any sense).}% See print of email Dominic Goodall.}
-->
</div>
<div type="apparatus">
<listApp>
<app loc="1">
<lem>aṅgī-</lem>
<note>Kern <!--(p.~120 n.\ 2)--> proposes to correct <foreign>aṅkī-</foreign>, but according to Sarkar <!--(n.~12)--> this is unnecessary.</note>
</app>
<!--
%1. vārendau: the re seems uncertain, and for ndau I am tempted to read nḍau.
1. -trayodaśi}° \sep\ cf.~Sarkar n.~13: “The correct form is °<foreign>śī}, but metre requires a short syllable.”
%\footnote{<foreign>kumbha}° \sep\ <foreign>kumba}° might be the actual reading here, comparing the subscript <foreign>bh} in <foreign>adbhutam} (l.\ 4), and °<foreign>mbha}° in l.~9.}
2. sthirāṅśa- \sep\ thus Chhabra Sarkar; <foreign>sthirāṅga}° Kern. The subscript is certainly <foreign>ś}.
%d. śrī°: this ī is very likely to be long.
2. There is no punctuation at the end of line 2.
-->
</listApp>
</div>
<div type="translation" resp="part:argr">
<p rend="stanza" n="1">In the year of the Śaka-king accepted<note>Or, emending <foreign>aṅkīkr̥te</foreign>: <q>numbered</q>.</note> by (4) revealed texts, (5) senses, (6) aromas (i.e., in 654 Śaka), on Monday the thirteenth of waxing (fortnight) in Kārttika, under (the lunar mansion) Uttarabhadra, with Aquarius as the ascendant, the king Śrī Sañjaya established on the hill <seg rend="check">known as Sthirāṁśa</seg>, in order to make peace, a <foreign>liṅga</foreign> endowed with the (prescribed) characteristics.<note>The inverted compounds <foreign>vārendau</foreign> and <foreign>bhadrottare</foreign> are both highly idiosyncratic. It is not certain at all that <foreign>sthirāṅśavidite</foreign> qualifies <foreign>parvvate</foreign> rather than the dating formula or a part thereof.</note></p>
<p rend="stanza" n="2">May Bhava, whose crest-jewel is the Moon in the crown which are His piled locks is <seg rend="check">illumined</seg> by the high rising waves of the Gaṅgā; the radiance of whose serpent-chief necklace is shining on His body whose ash is of gleaming brightness; and <supplied reason="explanation"><foreign>tu</foreign></supplied> who is praised by the gods having their soft hands (folded together) in the bud that is an <foreign>añjali</foreign> — may He, who is a Sun against the darkness of existence, give you an excellent marvel!</p>
<p rend="stanza" n="3">Repeatedly <seg rend="check">called upon</seg> by the best of sages,<note>Cf. the Khmer inscription K. 263 C (10th c. CE), stanza XIXd: <foreign>nityan dhyānāmr̥tārdrair asakr̥d abhinuto veda-vedāṅga-vidbhiḥ</foreign>.</note> stooping low out of devotion, for the sake of heaven and release; kissed by the gods, beginning with Lekharṣabha (Indra),<note>This name for Indra is taken from the <title>Amarakośa</title> (1.1.102). It seems to be very rarely attested outside lexicographical texts (the only example I know is in the <title>Buddhacarita</title>, 7.8).</note> who have their crowns bent down, resembling bees; whose reddish petals are his toes; the lightly colored ends of whose filaments are the flashing beams (reflecting) on his toe-nails --- may the impeccable pair of lotuses which are the feet of the Three-eyed (Śiva) give you eternal bliss!</p>
<p rend="stanza" n="4">A treasury of marvels, due to the emergence of excellence of power, even (in the eyes) of the very great, He continuously sustains the wonder of yogins, single-mindedly devoted as He is to renunciation; He nourishes the world with his eight manifestations out of compassion, not out of self-interest — may that Tryambaka (Śiva), the Lord of Bhūtas, whose pile of hair is adorned by a slice of the Moon, protect you!</p>
<p rend="stanza" n="5">Bearing a golden body, with a rising pile of locks that is as it were the flame burning his own body, He is the origin of <foreign>dharma</foreign>, <foreign>artha</foreign> and <foreign>kāma</foreign>, having firmly established the rules of the world to the (four) pillars of the Veda; the Yogin Lord among Yogins, the pair of whose lotus feet are praised by the gods; reverend teacher of the world — may the immanent Svayambhū (Brahmā) give you success!</p>
<p rend="stanza" n="6">Having seen the beauty (<foreign>śrī</foreign>) of her own reflections fallen on the surfaces of the gems on the hoods of the serpent-chiefs, surely Śrī, whose leer is accompanied with a frown, is angry,<note>The image here is of Śrī being tricked by her own reflection into thinking that her husband Viṣṇu is dallying with another woman. The subject of the subordinate clause built with <foreign>dr̥ṣṭvā</foreign> is that of the logical subject of the passive construction <foreign>kupitayā \ldots vīkṣitaḥ</foreign> in the main clause. The particle <foreign>nūnam</foreign> indicates the stylistic figure of <foreign>utprekṣā</foreign>.</note> when she regards him, who sleeps on the surface of the bed of water, with the petals of his water-lily eyes reddish due to the [sleep of] yoga (<foreign>yoga[nidrā]</foreign>),<note>The <foreign>utpala</foreign>, a species of water-lily (see <bibl><ptr target="bib:Hanneder2002_01"/></bibl>), normally has blue petals.</note> who is praised by the gods for the sake of protection — may He, Śrī's husband (Viṣṇu) give you fortune (<foreign>śrī</foreign>)!</p>
<p rend="stanza" n="7">There was this excellent island called Yava (i.e., Java), abundant in grains such as rice, endowed with gold mines,<note>It is a convention of Sanskrit poetry to describe landscapes as rich in gold (see <bibl><ptr target="bib:Michel2011_01"/></bibl>). No factual conclusions with regard to the availability of gold mines in the landscape known to the poet may be drawn from a statement such as this. Likewise, it is a convention of Sanskrit poetical narrative to mark transitions with the verb <foreign>āsīt</foreign> which, even though formally an imperfect tense, has no specific preterite implications (see in this reader the inscriptions Kāñjuruhan, st. I and Pucangan, st. V, XI, XXIII). These points were rather spectacularly ignored by Waruno Mahdi in his study (<bibl><ptr target="bib:Mahdi2008_01"/></bibl>).</note> as though procured by the immortals from heaven, and (<foreign>tu</foreign>) where there was the most heavenly astonishing sanctuary of Śiva, situated in the illustrious land of the Elephant's tusk (<foreign>kuñjarakuñja</foreign>), surrounded by bathing places such as the Gaṅgā, bringing prosperity for the people.<note>On the interpretation of this stanza, see <bibl><ptr target="bib:BernetKempers1967_01"/></bibl> who refers back to <bibl><ptr target="bib:Stutterheim1939_02"/></bibl>.</note></p>
<p rend="stanza" n="8">On that fine island called Yava, which was a great mark of the foot of Puruṣa (Viṣṇu), for a long time a king of mighty and lofty birth, of extensive and great fame, due to the proper [application of policies of] pacification and donation, who ruled all subjects, like a father [disciplines] a son <seg rend="check">from birth, out of tenderness</seg>, called Sanna, to whom enemies bowed down (<foreign>sannata</foreign>), ruled the earth with righteousness, like Manu.<note>Here (<foreign>pāti</foreign>) and in the following verses, the present tense forms have to be interpreted as <foreign>praesens historicum</foreign>.</note></p>
<p rend="stanza" n="9">When the moon in his own lineage called Sanna, who ruled the royal fortune (i.e., the earth) in this manner, had passed his time, and had proceeded to the happiness in heaven, <seg rend="check">accumulated by those born in his own family</seg>, the shattered world roamed under grief's reins, being bereft of a king.</p>
<p rend="stanza" n="10">Then was born [a king] who was, by the profusion of his numerous qualities, like Meru: the radiance of his fair complexion was like the gold <seg rend="check">(on Meru)</seg> molten by flaming fire; he was very high by the lower slopes that were his great arms and lofty by the peak that was his head; the elevation of his high feet (or: lower reaches) was underpinned by the kings (<foreign>kṣitidhara</foreign>) that were the principal mountain ranges.</p>
<p rend="stanza" n="11">The illustrious king called Sañjaya, to be honored by the multitudes of wise men knowledgable in the subtle meaning of the teachings; endowed with the qualities of wisdom, heroism and so forth, having, like Raghu, conquered the circuit of numerous vassals;<note>This hemistisch alludes to cantoes 3 and 4 of the <title>Raghuvaṁśa</title>, dealing respectively with Raghu's education and his <foreign>digvijaya</foreign>.</note> being, by his fame, renowned in [all] the cardinal and intermediate directions, as is the Sun; the son of the sister of the king named Sannāha, he justly rules the kingdom.</p>
<p rend="stanza" n="12">While he rules over the Earth, whose girdle are the sea's waves, and whose breasts are the (two) mountains,<note>This is probably an allusion to <title>Raghuvaṁśa</title> 4.54 (ed. <bibl><ptr target="bib:Goodall+Isaacson2003_01"/></bibl>): <foreign>sa nirviśya yathākāmaṁ taṭasvādhīnacandanau | stanāv iva diśas tasyāḥ śailau malayadurdurau</foreign>.</note> people sleep on the royal road without being frightened by thieves and other dangers, and <foreign>dharma</foreign>, <foreign>artha</foreign> as well as <foreign>kāma</foreign> are all the time sufficiently obtained obtained by men, who are rich in fame. Surely this Kali weeps and weeps, for it is now bereft of any remaining share.<note>Kali is the personification of the present <foreign>kaliyuga</foreign>, the age of decadence of <foreign>dharma</foreign>. It seems likely that a sophisticated poet such as is at work here intended <foreign>nāstyaṁśaśeṣa</foreign> as a compound, for a compound of similar meaning is attested in the <foreign>kāvya</foreign> work <title>Naiṣadhīyacarita</title>, whose style is very similar, at 8.29: <foreign>na manmathas tvaṁ sa hi nāstimūrtiḥ</foreign> <q>you are not Manmatha (Kāma), for he is one without physical appearance</q>.</note></p>
</div>
<div type="commentary">
<!--commentary encoded as per section §9.3 -->
</div>
<div type="bibliography">
<!--bibliography encoded as per section §9.4 -->
<p><!-- formulate epigraphic lemma here, using the items of primary bibliography --></p>
<listBibl type="primary">
<bibl n="siglum"/><!-- one <bibl/> per item of primary bibliography. Every entry mentionned in apparatus should hava a @n to declare its sigla -->
</listBibl>
<listBibl type="secondary">
<bibl/><!-- one <bibl/> per item of secondary bibliography -->
</listBibl>
<!--
\red{SEE SIRCAR SELECT INSCRIPTIONS II, p. 690.}
\red{See Chatterjee 1933: 29 etc. on Kuñjarakuñja}
-->
</div>
</body>
</text>
</TEI>
Commentary