Chaprakot Stone Slab of the Time of Gopāla IV, year 9
Editor: Ryosuke Furui.
Identifier: DHARMA_INSBengalCharters00045v03.
Hand description:
triangular headmarks are occasionally noticeable, but are not used systematically
Language: Sanskrit.
Repository: Bengal Copper Plates (tfb-bengalcharters-epigraphy).
Version: (b3cb286), last modified (5aca66c).
Edition
⟨1⟩ @namo vuddhāya||
I. Śārdūlavikrīḍita
bhāvābhāva-vicāra-cāra-dha(valāl)oka-traya-trāyaka(ḥ)|
adur-vvāra-smara-vikramākṣata-tapaḥ prauḍhi-pravr̥ddho⟨2⟩dayaḥ|
bjñānālo(ka)-niras(t)a-moha-timiraḥ sarvvāpadām viplavaḥ|
cnairātmaika-samādhi-sādhita-vapuḥ śauddhodaniḥ pātu ⟨3⟩ vaḥ||
dII. Vasantatilakā
Aisā(m sth)itīśa-saśarā(nvayana)tva-janmā|
ara(tna-tra)ya-p(r)aṇati-sañcita-puṇya-kośaḥ|
bdānārttha-rakta-hr̥d-a[bh]ijita-śa⟨Page 4⟩tru-cak(raḥ|)
c(kalyāṇa)va(r)ddhana Iti prathitaḥ pr̥th¿r̥?⟨i⟩vyāṁ||
dIII. Vasantatilakā
teneha sādhu-caritena kuṭumvaville|
asa¡n!⟨ṁ⟩sāra-sāgara-sa⟨5⟩muttaraṇo¡cch!⟨ts⟩ukena|
bsamvāñchatā su-rucirā(m pa)davīṁ jinasya|
cśrīmān ayaṁ ś(u)cir akāri mahāvihāraḥ||
dIV. Śārdūlavikrīḍita
ta⟨6⟩sya śrīdharavarddhanaḥ pravikaśal-lakṣmīr abhūn nandanaḥ|
aślāghyaḥ pāhilavarddhanaḥ sukr̥tinas tasyāpi putro ‘bhavaT|
b⟨7⟩ Etasyāpi vabhūva dhar[mma]-(vi)naya-tyāga-praśaktaḥ sutaḥ|
cśrīmad-vikramavarddhano vara-tanur yuddhāvdhi-kumbhodbhavaḥ||
dV. Vasantatilakā
candrāvadāta-(su)⟨8⟩viśāla-yaśo-vitāna(ḥ)[|]
a[––]ditākhila-nabho bh(u)vanā(ṅga)ṇena|
bsandhopakāra-karaṇārppita-mānase[na|]
c(dha)nyena dāna-patinātra sata[⏑] ⟨9⟩ naiva||
dVI. Vasantatilakā
dharmmātmakaḥ ¡ś!⟨s⟩aka(la)-sattva-ritaika-pātraḥ|
apātrānurūpa-pari(poṣi)ta-dīna-lokaḥ|
blokeśa-pāda-sarasīruha-bhakti-śīlaḥ(|)
c(śīl)ā⟨10⟩nvitaḥ parama-kāruṇikas tapasvī||
dsthaviraḥ kuśala-nivāsaḥ prajñā-vala-kalpita-nikhila-śama-mārggaḥ| mañjuśrījñāna Idaṁ| (cakāra ru)⟨11⟩ciraṁ mahādvāraṁ||
vanaśara-tanaye(neda)ṁ| (go)pāla-nr̥pasya vatsare navame| maṇḍanaśareṇa ghaṭitaṁ| vuddhimatā sva(rgga)dhā⟨12⟩reṇa||
Apparatus
⟨1⟩ dha(valāl)oka ⬦ va(ṭa)re loka RF.
⟨2⟩ jñānālo(ka) ⬦ jñāny-ārā(dha) RF.
⟨3⟩ Aisā(m sth)itīśa-saśarā(nvayana)tva ⬦ grāsā(sth)e dhī-śasa-śār-ā(laya-pi)tra RF. — ⟨3⟩ kośaḥ ⬦ koṣaḥ RF.
⟨4⟩ pr̥th¡r̥!⟨i⟩vyāṁ ⬦ pr̥thavyāṁ RF.
⟨8⟩ bh(u)vanā(ṅga)ṇena ⬦ bhavan-āṅgaṇena RF. — ⟨8⟩ sandhopakāra-karaṇārppita-mānase[na|] ⬦ sāndh-āpta-kāra-karuṇ-ārppita-mānas(o)[1+] RF. — ⟨8⟩ (dha)nyena ⬦ [1+]ānyena RF.
⟨9⟩ pari(poṣi)ta ⬦ pari(moci)ta RF.
⟨10⟩ (cakāra) ⬦ cukā(ra) RF.
Translation into English by Ryosuke Furui
(1) Success! Adoration to the Buddha!
I
The protector of the three beautiful views in the dispute over existence, non-existence and fetter, who has asceticism unbroken by the irresistible valour of Smara (= Kāma) and rising with increased greatness, may Śuddhodana’s son (= the Buddha), with darkness of ignorance expelled by the lustre of wisdom, who is the destruction of all distresses, with essence accomplished by contemplation only on the voidness, protect you!
II
The one born in the lineage of arrow-holding king of these(?), who is the storehouse of merit accumulated by salutation to the three jewels, who has mind devoted to the profit of donation, and who has his enemy circle totally conquered, is known as Kalyāṇavardhana on the earth.
III
Here at Kuṭumvavilla, this illustrious radiant mahāvihāra was made by this man of good conduct, who is desirous of crossing the ocean of worldly existence, wishing the beautiful path of the Victor (= the Buddha).
IV
His son was Śrīdharavardhana with expanding wealth. Also the son of this virtuous one was praiseworthy Pāhilavardhana. To him also was born the son occupied with law, discipline and donation, the illustrious Vikramavardhana, having a beautiful body, who was the Pitcher-born (= Agastya) for the ocean of battles.
V
The heap of (his) fame, clean like moon and very large, (rose to) whole the sky by going (around) the world. … then by the fortunate donor who has the mind fixed upon the action of vow and favour.
VI
He (=Mañjuśrījñāna) is religious-minded, the only vessel of all the truth and faith. He has this poor world nourished, as suitable for (such) a vessel. He is disposed to the devotion to the lotus that is feet of the lord of the world (= the Buddha). He is the ascetic accompanied by discipline and extremely compassionate.
(10–11) Mañjuśrījñāna, the elder, the abode of benevolence and having the way of tranquility prepared by the power of wisdom, made this radiant great gate.
(11–12) In the ninth year of the king Gopāla, this (inscription?) was accomplished by Maṇḍanaśara, the son of Vanaśara, having wisdom and holding the heaven.
Bibliography
First edited unsatisfactorily by S. C. Mukherji 2001, then edited by Ryosuke Furui 2013 with translation and study. Re-edited here by Ryosuke furui from the photographs taken by himself on 22/07/2017 and Adeline Levivier on 11/11/2019. Due to the poor condition of editing, S. C. Mukherji’s edition is not consulted here.
Primary
[RF] Furui, Ryosuke. 2013. “Chaprakot stone inscription of the time of Gopāla IV, year 9.” In: Centenary commemorative volume: ( 1913-2013). Edited by Alamgir Muhammad Serajuddin, Nazrul Islam, Sultana Shafee, Syed Manzoorul Islam and Syed Mohammad Shaheed. Dhaka: Bangladesh National Museum, pp. 110–117.
Secondary
Mukherji, S. C. 2001. “Bangladesh National Museum Stone Slab Inscription of King Gopāla IV (?). Regnal Year 9 (1137 A. D. ?)” JBA 6, pp. 61–63.
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<p><lb n="1"/><g type="spiral"/><!-- siddham -->namo vuddhāya|| </p>
<lg n="1" met="śārdūlavikrīḍita">
<l n="a">bhāvābhāva-vicāra-cāra-dha<unclear>valāl</unclear><!-- ryfu2argr: dhavalāloka plausible, in view of the space between two "la"s-->oka-traya-trāyaka<unclear>ḥ</unclear>| </l>
<l n="b">dur-vvāra-smara-vikramākṣata-tapaḥ prauḍhi-pravr̥ddho<lb n="2" break="no"/>dayaḥ| </l>
<l n="c">jñānālo<unclear>ka</unclear>-niras<unclear>t</unclear>a-moha-timiraḥ sarvvāpadām viplavaḥ| </l>
<l n="d">nairātmaika-samādhi-sādhita-vapuḥ śauddhodaniḥ pātu <lb n="3"/>vaḥ|| </l>
</lg>
<lg n="2" met="vasantatilakā">
<l n="a">Aisā<unclear>m sth</unclear>itīśa-saśarā<unclear>nvayana</unclear>tva-janmā| </l>
<!-- argr2ryfu: śra-sānti error for śrī-śānti? or maybe śra-sāstri error for śrī-śāstr̥?
or Aisām vi
maybe tī instead of dhī?
va of śarāva maybe rather a conjunct?
read rāṣṭraphalatvajanmā?
ā -->
<!-- ryfu2argr: Tried to reconstruct in this way. Meaning unclear.-->
<l n="b">ra<unclear>tna-tra</unclear>ya-p<unclear>r</unclear>aṇati-sañcita-puṇya-kośaḥ| </l>
<l n="c">dānārttha-rakta-hr̥d-a<supplied reason="lost">bh</supplied>ijita-śa<pb n="4" break="no"/>tru-cak<unclear>raḥ|</unclear> </l>
<l n="d"><unclear>kalyāṇa</unclear>va<unclear>r</unclear>ddhana Iti prathitaḥ pr̥th<choice><sic>r̥</sic><corr>i</corr></choice>vyāṁ|| </l>
</lg>
<lg n="3" met="vasantatilakā">
<l n="a">teneha sādhu-caritena kuṭumvaville| </l>
<l n="b">sa<choice><orig>n</orig><reg>ṁ</reg></choice>sāra-sāgara-sa<lb n="5" break="no"/>muttaraṇo<choice><orig>cch</orig><reg>ts</reg></choice>ukena| </l>
<l n="c">samvāñchatā su-rucirā<unclear>m pa</unclear>davīṁ jinasya| </l>
<l n="d">śrīmān ayaṁ ś<unclear reason="eccentric_ductus">u</unclear>cir akāri mahāvihāraḥ|| </l>
</lg>
<lg n="4" met="śārdūlavikrīḍita">
<l n="a">ta<lb n="6" break="no"/>sya śrīdharavarddhanaḥ pravikaśal-lakṣmīr abhūn nandanaḥ| </l>
<l n="b">ślāghyaḥ pāhilavarddhanaḥ sukr̥tinas tasyāpi putro ‘bhavaT| </l>
<l n="c"><lb n="7"/>Etasyāpi vabhūva dhar<supplied reason="lost">mma</supplied>-<unclear>vi</unclear>naya-tyāga-praśaktaḥ sutaḥ| </l>
<l n="d">śrīmad-vikramavarddhano vara-tanur yuddhāvdhi-kumbhodbhavaḥ|| </l>
</lg>
<lg n="5" met="vasantatilakā">
<l n="a">candrāvadāta-<unclear>su</unclear><lb n="8" break="no"/>viśāla-yaśo-vitāna<unclear>ḥ</unclear><supplied reason="lost">|</supplied> </l>
<l n="b"><seg met="++"><gap reason="lost" quantity="2" unit="character"/></seg><!-- argr2ryfu: maybe the last vowel of the gap can be supplied as follows <supplied reason="lost">o</supplied>, but it depends on whether udita is fitting in the context --><!-- ryfu2argr: yasyo most suitable in the context, but cannot ascertain, so leave as it is.-->ditākhila-nabho bh<unclear>u</unclear>vanā<unclear>ṅga</unclear>ṇena| </l>
<l n="c">sandhopakāra-karaṇārppita-mānase<supplied reason="lost">na|</supplied> </l>
<l n="d"><unclear>dha</unclear><!-- ryfu2argr: compare with "dha" in the next line. -->nyena dāna-patinātra sata<seg met="-"><gap reason="illegible" quantity="1" unit="character"/></seg><!-- ryfu2argr: In metrical term, what is lost here is a conjunct ending with a short vowel. --><lb n="9"/>naiva|| </l>
<!-- argr2ryfu: none of the following yields a sense, but I just not the kinds of syllabic structures we are looking for
dāna-patinā+atra sagopinaiva
dāna-patinā+atra satāpinaiva
dāna-patinā+atra satambinaiva
-->
<!-- ryfu2argr: ab can make a sense by supplying 'yasyo', as translated below, but cd difficult with instrumental structure only. -->
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<lg n="6" met="vasantatilakā">
<l n="a">dharmmātmakaḥ <choice><orig>ś</orig><reg>s</reg></choice>aka<unclear>la</unclear>-sattva-ritaika-<!-- arge2ryfu: I don't understand this sequence. Maybe rita = r̥ta 'virtue, fathfulness', though this word has rather a Vedic than a classical Sanskrit ring (but is not unattested in class. Skt.). Do you clearly see ttv or is there actually only tv? What about reading sañcarita? --><!-- ryfu2argr: santvarita possible, but does not make sense. Take rita for r̥ta seems to be the best so far. -->pātraḥ| </l>
<l n="b">pātrānurūpa-pari<unclear>poṣi</unclear><!-- ryfy2argr: paripoṣita 'nourished' most probable and suitable for a vessel. -->ta-dīna-lokaḥ| </l>
<l n="c">lokeśa-pāda-sarasīruha-bhakti-śīlaḥ<unclear>|</unclear> </l>
<l n="d"><unclear>śīl</unclear>ā<!-- argr2ryfu: on the photos I am looking at, I cannot read anything after bhakti-śīlaḥ, so I don't understand why you single out the ā as relatively clear, and suggest you may want to use <supplied reason="lost">śīlā</supplied> for the end of line 9 --><!-- ryfu2argr: see the relevant part of the photograph DSC_0034 provided by me. Some strokes constituting śīla visible but slight, except a vertical stroke constituting ā at the end, which is rather clear. So I put in this way.--><lb n="10" break="no"/>nvitaḥ parama-kāruṇikas tapasvī|| </l>
</lg><!-- ryfu2argr: this stanza is inetresting in connecting padas by beginning it with the last word of the previous one, and it also support the reconstruction of śīlā at the end of line 9. -->
<p>sthaviraḥ kuśala-nivāsaḥ prajñā-vala-kalpita-nikhila-śama-mārggaḥ| mañjuśrījñāna Idaṁ| <unclear>cakāra ru</unclear><lb n="11" break="no"/>ciraṁ mahādvāraṁ|| </p>
<p>vanaśara-tanaye<unclear>neda</unclear>ṁ| <unclear>go</unclear>pāla-nr̥pasya vatsare navame| maṇḍanaśareṇa ghaṭitaṁ| vuddhimatā sva<unclear>rgga</unclear>dhā<lb n="12" break="no"/>reṇa|| </p>
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<lem>dha<unclear>valāl</unclear>oka</lem>
<rdg source="bib:Furui2013_04">va<unclear>ṭa</unclear>re loka</rdg>
</app>
<app loc="2">
<lem>jñānālo<unclear>ka</unclear></lem>
<rdg source="bib:Furui2013_04">jñāny-ārā<unclear>dha</unclear></rdg>
</app>
<app loc="3">
<lem>Aisā<unclear>m sth</unclear>itīśa-saśarā<unclear>nvayana</unclear>tva</lem>
<rdg source="bib:Furui2013_04">grāsā<unclear>sth</unclear>e dhī-śasa-śār-ā<unclear>laya-pi</unclear>tra</rdg>
</app>
<app loc="3">
<lem>kośaḥ</lem>
<rdg source="bib:Furui2013_04">koṣaḥ</rdg>
</app>
<app loc="4">
<lem>pr̥th<choice><orig>r̥</orig><corr>i</corr></choice>vyāṁ</lem>
<rdg source="bib:Furui2013_04">pr̥thavyāṁ</rdg>
</app>
<app loc="8">
<lem>bh<unclear>u</unclear>vanā<unclear>ṅga</unclear>ṇena</lem>
<rdg source="bib:Furui2013_04">bhavan-āṅgaṇena</rdg>
</app>
<app loc="8">
<lem>sandhopakāra-karaṇārppita-mānase<supplied reason="lost">na|</supplied></lem>
<rdg source="bib:Furui2013_04">sāndh-āpta-kāra-karuṇ-ārppita-mānas<unclear>o</unclear><gap reason="lost" quantity="1" unit="character"/></rdg>
</app>
<app loc="8">
<lem><unclear>dha</unclear>nyena</lem>
<rdg source="bib:Furui2013_04"><gap reason="lost" quantity="1" unit="character"/>ānyena</rdg>
</app>
<app loc="9">
<lem>pari<unclear>poṣi</unclear>ta</lem>
<rdg source="bib:Furui2013_04">pari<unclear>moci</unclear>ta</rdg>
</app>
<app loc="10">
<lem><unclear>cakāra</unclear></lem>
<rdg source="bib:Furui2013_04">cukā<unclear>ra</unclear></rdg>
</app>
</listApp>
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<div type="translation" xml:lang="eng" resp="part:ryfu">
<p n="1">Success! Adoration to the Buddha!</p>
<p rend="stanza" n="1">The protector of the three beautiful views in the dispute over existence, non-existence and fetter, who has asceticism unbroken by the irresistible valour of Smara (= Kāma) and rising with increased greatness, may Śuddhodana’s son (= the Buddha), with darkness of ignorance expelled by the lustre of wisdom, who is the destruction of all distresses, with essence accomplished by contemplation only on the voidness, protect you!</p>
<p rend="stanza" n="2">The one born in the lineage of arrow-holding king of these(?), who is the storehouse of merit accumulated by salutation to the three jewels, who has mind devoted to the profit of donation, and who has his enemy circle totally conquered, is known as Kalyāṇavardhana on the earth.</p>
<p rend="stanza" n="3">Here at Kuṭumvavilla, this illustrious radiant mahāvihāra was made by this man of good conduct, who is desirous of crossing the ocean of worldly existence, wishing the beautiful path of the Victor (= the Buddha).</p>
<p rend="stanza" n="4">His son was Śrīdharavardhana with expanding wealth. Also the son of this virtuous one was praiseworthy Pāhilavardhana. To him also was born the son occupied with law, discipline and donation, the illustrious Vikramavardhana, having a beautiful body, who was the Pitcher-born (= Agastya) for the ocean of battles.</p>
<p rend="stanza" n="5">The heap of (his) fame, clean like moon and very large, (rose to) whole the sky by going (around) the world. … then by the fortunate donor who has the mind fixed upon the action of vow and favour.</p>
<p rend="stanza" n="6">He (=Mañjuśrījñāna) is religious-minded, the only vessel of all the truth and faith. He has this poor world nourished, as suitable for (such) a vessel. He is disposed to the devotion to the lotus that is feet of the lord of the world (= the Buddha). He is the ascetic accompanied by discipline and extremely compassionate.</p>
<p n="10-11">Mañjuśrījñāna, the elder, the abode of benevolence and having the way of tranquility prepared by the power of wisdom, made this radiant great gate.</p>
<p n="11-12">In the ninth year of the king Gopāla, this (inscription?) was accomplished by Maṇḍanaśara, the son of Vanaśara, having wisdom and holding the heaven.</p>
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<p>First edited unsatisfactorily by S. C. Mukherji <bibl rend="omitname"><ptr target="bib:Mukherji2001_01"/></bibl>, then edited by Ryosuke Furui <bibl rend="omitname"><ptr target="bib:Furui2013_04"/></bibl> with translation and study. Re-edited here by Ryosuke furui from the photographs taken by himself on 22/07/2017 and Adeline Levivier on 11/11/2019. Due to the poor condition of editing, S. C. Mukherji's edition is not consulted here.</p>
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Commentary