Sankara

Author of digital edition: Arlo Griffiths (argr).

Palaeographic description: Ornamental extentions to characters components: line 2 r and ā in pratijñāṁ; line 3 r in dattam pra-; line 4 ai in kālenaiva — extensive virāmas at top, short strokes below.

Language: Sanskrit (san).

Version: 2025-09-02 12:08 (cacef68), last modified 2024-07-20 13:58 (f510d28).

Edition

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⟨1⟩ tvaṁ viditvā svakam api dadataḥ ṣaṭ-suvarṇaṁ vyayārtham· dharmyaṁ
⟨2⟩ yan māttha vākyan tad iha sa karavāṇīti kr̥tvā pratijñāṁ prītyā
⟨3⟩ pratyagrahīt tad gata-kapaṭa-manās tāta-dattam prahr̥ṣṭaḥ ||| bhūtvā
⟨4⟩ tuṣṭo ’pi śr̥ṇvan vacanam iti gurus satyabhāvaṁ vijānan kālenai-
⟨5⟩ vācireṇa glapita-tanu-¡v!alas tīvra-dāha-jvareṇa duḥkhaṁ so ’ṣṭau
⟨6⟩ dināni jvara-kr̥tam avaśas so¡ḍ!avān svar-ggato ’bhūt tāte yaś ca praṇa-
⟨7⟩ ṣṭe punar api vima□nā dhairyya-ruddhā⊔śru-netraḥ ||| so ’yan tya(k)tānya-
⟨8⟩ -bhaktir jagad-aśiva-harāc chaṁkarāc chaṁkarākhyaḥ dhātuḥ putryāḥ pra-
⟨9⟩ sādan tuṭivad aṇutamaṁ sv-alpa-puṇyo ’dhigamya sa⊔ñcintyātma-
⟨10⟩ -prati⊔jñām an-r̥ta-guru-bhayas satyatān netum icchan prāsādaṁ svā-
⟨11⟩ tma-buddhes su-sadr̥śam akarot sārddham ebhiḥ pra¡v!andhaiḥ |||
⟨12⟩ śreyo mokṣān na param adhikaṅ kathyate jñāna-vidbhir mokṣa-
⟨13⟩ s so ’pi vratibhir an-aghair labhyate jñāna-hetoḥ tac ca jñā-
⟨14⟩ naṁ vratibhir a-malaṁ labhyate yat-prasādād dhātuḥ putrī janaya-
⟨15⟩ tu-tarāṁ vanditā (v)aḥ kavitvam· ||| Iha sudr̥ḍha-yamo ’stu bhikṣu-
⟨16⟩ -saṁghaḥ kula-patir agrya-sukhī cinotu dharmam· jagad apa⊔ga-
⟨17⟩ ¿d?a-māyi-dasyu rakṣan nr̥-patir arāti-nihā ciraṁ sa jīvyāt· |||

Translation by Arlo Griffiths

Having made the promise, “I here (sa) shall in this place (iha) do that, what virtuous words (vākya) you speak (āttha) to me, […] having understood (viditvā) the […]-hood (-tvam) of one who himself gives six suvarṇas for the purpose of expenditures (vyayārtham)”, with pleasure he, being delighted and with a mind free of deception, accepted that which had been given by [his] father.

And (api) shortly thereafter the father (guru), who had become satisfied by hearing those words, who recognized the fidelity [underlying them], [but] whose bodily strength was exhausted due to a fever that burned sharply, after bearing fever-induced pain in powerless condition for eight days, reached heaven. And when his father had deceased, he once again became dejected, [although] thanks to his self-control (dhairya) the tears in his eyes were kept under control.

He (that is, the present poet) here who was called Śaṅkara, who had no other devotion than that to Śaṅkara, the destroyer of what is inauspicious in [this] world, [and] who, being of very limited merit, obtained [only] the minutest atom—no more than a grain of cardamom—of grace from Dhātr̥’s Daughter (that is, of Sarasvatī, the patron goddess of poetry), having carefully considered his own promise, greatly fearing untruthfulness and wishing to bring [his promise] to realization, made a temple (prāsāda) that conformed precisely to his own intention, together with these compositions.

There is no greater Felicity (śreyas) than Release, say those who have access to Gnosis, and that Release is obtained by sinless ascetics on the grounds of [their] Gnosis. May Dhātr̥’s Daughter, who is praised by us, and by whose grace the ascetics obtain that immaculate Gnosis, greatly stimulate [our] poetry.

Let the community of mendicants remain steadfast in observance here (in this world); let the kulapati accumulate dharma {construct a monument} [so that he may one day become] possessed of Supreme Happiness; protecting the earth [so that it may become] free of (apagata) deceitful brigands, may the king, destroyer of enemies (arāti-nihan), live long here (on earth)!

Bibliography

Primary

[B] Boechari. 2012. “Transkripsi (dan terjemahan) aneka prasasti.” In: Melacak sejarah kuno Indonesia lewat prasasti / Tracing ancient Indonesian history through inscriptions. Jakarta: Kepustakaan Populer Gramedia (KPG); Departemen Arkeologi, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia; École française d'Extrême-Orient, pp. 473–528. Item 1.

[G] Griffiths, Arlo. 2021. “The Sanskrit inscription of Śaṅkara and its interpretation in the National History of Indonesia.” BKI 177 (1), pp. 1–26. DOI: 10.1163/22134379-bja10014. [URL].

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<p rend="stanza" n="1">Having made the promise, <q>I here <supplied reason="explanation"><foreign>sa</foreign></supplied> shall in this place <supplied reason="explanation"><foreign>iha</foreign></supplied> do that, what virtuous words <supplied reason="explanation"><foreign>vākya</foreign></supplied> you speak <supplied reason="explanation"><foreign>āttha</foreign></supplied> to me, <gap reason="lost"/> having understood <supplied reason="explanation"><foreign>viditvā</foreign></supplied> the <gap reason="lost"/>-hood <supplied reason="explanation"><foreign>-tvam</foreign></supplied> of one who himself gives six <foreign>suvarṇa</foreign>s for the purpose of expenditures <supplied reason="explanation"><foreign>vyayārtham</foreign></supplied></q>, with pleasure he, being delighted and with a mind free of deception, accepted that which had been given by <supplied reason="subaudible">his</supplied> father.</p>

<p rend="stanza" n="2">And <supplied reason="explanation"><foreign>api</foreign></supplied> shortly thereafter the father <supplied reason="explanation"><foreign>guru</foreign></supplied>, who had become satisfied by hearing those words, who recognized the fidelity <supplied reason="subaudible">underlying them</supplied>, <supplied reason="subaudible">but</supplied> whose bodily strength was exhausted due to a fever that burned sharply, after bearing fever-induced pain in powerless condition for eight days, reached heaven. And when his father had deceased, he once again became dejected, <supplied reason="subaudible">although</supplied> thanks to his self-control <supplied reason="explanation"><foreign>dhairya</foreign></supplied> the tears in his eyes were kept under control.</p>

<p rend="stanza" n="3">He <supplied reason="explanation">that is, the present poet</supplied> here who was called Śaṅkara, who had no other devotion than that to Śaṅkara, the destroyer of what is inauspicious in <supplied reason="subaudible">this</supplied> world, <supplied reason="subaudible">and</supplied> who, being of very limited merit, obtained <supplied reason="subaudible">only</supplied> the minutest atom—no more than a grain of cardamom—of grace from Dhātr̥’s Daughter <supplied reason="explanation">that is, of Sarasvatī, the patron goddess of poetry</supplied>, having carefully considered his own promise, greatly fearing untruthfulness and wishing to bring <supplied reason="subaudible">his promise</supplied> to realization, made a temple <supplied reason="explanation"><foreign>prāsāda</foreign></supplied> that conformed precisely to his own intention, together with these compositions.</p>

<p rend="stanza" n="4">There is no greater Felicity <supplied reason="explanation"><foreign>śreyas</foreign></supplied> than Release, say those who have access to Gnosis, and that Release is obtained by sinless ascetics on the grounds of <supplied reason="subaudible">their</supplied> Gnosis. May Dhātr̥’s Daughter, who is praised by us, and by whose grace the ascetics obtain that immaculate Gnosis, greatly stimulate <supplied reason="subaudible">our</supplied> poetry.</p>

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