Southern wall of the vestibule of the northwestern tower of Po Nagar
Editors: Salomé Pichon, Arlo Griffiths.
Identifier: DHARMA_INSCIC00037.
Hand description:
Language: Sanskrit.
Repository: Campa (tfc-campa-epigraphy).
Version: (934784c), last modified (14faddc).
Edition
⟨1–4⟩ [4 lost lines] ⟨5⟩ di śakarāja 935 nī ⟨6⟩ niy· kāla rāja yām̃ pov ku vijaiya śrī ⟨7⟩ harivarmmadeva putau di nagar· caṁpā ma⟨8⟩ṅ· rūlauy· patam̃l· ādipurvva senāpatī ⟨9⟩ pam̃r· rauṅ· dauk· jā paliy· manicya ⟨10⟩ sanā dauk· di panrāṅ· punaḥ ca⟨11⟩patī vuḥ pu pov(·) an(ai)ḥ
Apparatus
⟨5⟩ 935 ⬦ 735. Schweyer 2005.
⟨5-6⟩ nī niy· • as suggested by the text of C. 125 (edition and traslation in Schweyer 2005, p. 116), which is almost entirely identical, the notation nī niy· is probably a kind of dittography.
⟨6⟩ kāla ⬦ kala Schweyer 2005 • perhaps a typo. — ⟨6⟩ pov ku vijaiya ⬦ poṅ ciyei viśajaya Schweyer 2005 • with regards to the shape of the writing ai, which A.-V. Schweyer did not recognized, see C. 3.1 part A, ll. 2, 5 and -2 and l. 11 of the present inscription.
⟨8⟩ maṅ· ⬦ mad Schweyer 2005 • the use of the synonym nariy "since" in the parallel inscription C. 125 confirms what is graphically clear, namely that the reading must be maṅ. — ⟨8⟩ patam̃l· ādipurvva ⬦ patāl ādi pūrvva Schweyer 2005.
⟨9⟩ pam̃r· rauṅ· ⬦ pārrauṅ Schweyer 2005.
⟨10⟩ sanā ⬦ [di nagara]sanā Schweyer 2005 • in front of sanā, one can see some marks of letters diligently released. Concerning the word sanā, we speculate that it corresponds to the Malay word sana "there" (written sāna in Old Malay, see: Vikør 1988, p. 69 and 82). Given the possible presence of an anusvāra-candra above nā, one can also read sanām̃ "glad, pleased" (Aymonier and Cabaton 1906, p. 474).
⟨10-11⟩ capatī ⬦ [se]nāpatī Schweyer 2005 • line 10, we do not see any signs before patī; the last visible sign line 10, neglected by Schweyer, seems to be a ca.
⟨11⟩ pov(· )an(ai)ḥ ⬦ pāv [·] janaḥ Schweyer 2005 • Bergaigne 1888, p. 76 had read at the end of the text “une addition postérieure avec trois chiffres, apparemment encore une date, que je lis 824”. After Bergaigne, researchers considered that there is no addition, and we are of the same opinion.
Translation by Arlo Griffiths
In [the year] of the Śaka king 935. This was the time when Y.P.K the victorious Śrī Harivarmadeva ruled the country of Campā from Rūlauy to the Far East; where Paṅrauṅ; where Paṅrauṅ (native) of Dauk Jā in the area (paliy) of Manicya was general there; where (the latter) was at Panrāṅ: where he restored (punaḥ) the capatī and gave (the image of) his highness the little [goddess].
Translation into French by Griffiths et al. 2008–2009
En [l’année] 935 du roi des Śaka. Ceci fut le temps où Y.P.K. le victorieux Śrī Harivarmadeva régnait dans le pays du Campā depuis Rūlauy jusqu’à l’extrême-orient; où Paṅrauṅ (originaire) de Dauk Jā dans l’agglomération (paliy) de Manicya fut général là-bas; où (ce dernier) siégeait à Panrāṅ: où il a restitué (punaḥ) le capatī et donné (l’image de) son altesse la petite [déesse] .
Bibliography
This inscription was edited ... The present edition and translation after Griffiths et al. 2008–2009, pp. 462–463.
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<lb n="1-4"/> <gap reason="lost" quantity="4" unit="line"/>
<lb n="5"/> di śakarāja 935 nī
<lb n="6"/> niy· kāla rāja yām̃ pov ku vijaiya śrī
<lb n="7"/> harivarmmadeva putau di nagar· caṁpā ma
<lb break="no" n="8"/>ṅ· rūlauy· patam̃l· ādipurvva senāpatī
<lb n="9"/> pam̃r· rauṅ· dauk· jā paliy· manicya
<lb n="10"/> sanā dauk· di panrāṅ· punaḥ ca
<lb break="no" n="11"/>patī vuḥ pu pov<unclear>·</unclear> an<unclear>ai</unclear>ḥ
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</div><div type="apparatus"><listApp><app loc="5"><lem>935</lem><rdg source="bib:Schweyer2005_01">735.</rdg></app><app loc="5-6"><lem>nī niy·</lem><note>as suggested by the text of C. 125 (edition and traslation in <bibl><ptr target="bib:Schweyer2005_01"/><citedRange unit="page">116</citedRange></bibl>), which is almost entirely identical, the notation <foreign>nī niy·</foreign> is probably a kind of dittography.</note></app><app loc="6"><lem>kāla</lem><rdg source="bib:Schweyer2005_01">kala</rdg><note>perhaps a typo.</note></app><app loc="6"><lem>pov ku vijaiya</lem><rdg source="bib:Schweyer2005_01">poṅ ciyei viśajaya</rdg><note>with regards to the shape of the writing <foreign>ai</foreign>, which A.-V. Schweyer did not recognized, see C. 3.1 part A, ll. 2, 5 and -2 and l. 11 of the present inscription.</note></app><app loc="8"><lem>maṅ·</lem><rdg source="bib:Schweyer2005_01">mad</rdg><note>the use of the synonym <foreign>nariy</foreign> "since" in the parallel inscription C. 125 confirms what is graphically clear, namely that the reading must be <foreign>maṅ</foreign>.</note></app><app loc="8"><lem>patam̃l· ādipurvva</lem><rdg source="bib:Schweyer2005_01">patāl ādi pūrvva</rdg></app><app loc="9"><lem>pam̃r· rauṅ·</lem><rdg source="bib:Schweyer2005_01">pārrauṅ</rdg></app><app loc="10"><lem>sanā</lem><rdg source="bib:Schweyer2005_01"><supplied reason="lost">di nagara</supplied>sanā</rdg><note>in front of <foreign>sanā</foreign>, one can see some marks of letters diligently released. Concerning the word <foreign>sanā</foreign>, we speculate that it corresponds to the Malay word <foreign>sana</foreign> "there" (written <foreign>sāna</foreign> in Old Malay, see: <bibl><ptr target="bib:Vikør1988_01"/><citedRange unit="page">69 and 82</citedRange></bibl>). Given the possible presence of an <foreign>anusvāra-candra</foreign> above <foreign>nā</foreign>, one can also read <foreign>sanām̃</foreign> "glad, pleased" (<bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange unit="page">474</citedRange></bibl>).</note></app><app loc="10-11"><lem>capatī</lem><rdg source="bib:Schweyer2005_01"><supplied reason="lost">se</supplied>nāpatī</rdg><note>line 10, we do not see any signs before <foreign>patī</foreign>; the last visible sign line 10, neglected by Schweyer, seems to be a <foreign>ca</foreign>.</note></app><app loc="11"><lem>pov<unclear>· </unclear>an<unclear>ai</unclear>ḥ</lem><rdg source="bib:Schweyer2005_01">pāv <supplied reason="lost">·</supplied> janaḥ</rdg><note><bibl><ptr target="bib:Bergaigne1888_01"/><citedRange unit="page">76</citedRange></bibl> had read at the end of the text <quote>une addition postérieure avec trois chiffres, apparemment encore une date, que je lis 824</quote>. After Bergaigne, researchers considered that there is no addition, and we are of the same opinion.</note></app></listApp></div>
<div type="translation" resp="part:argr">
<p>In <supplied reason="subaudible">the year</supplied> of the Śaka king 935. This was the time when Y.P.K the victorious Śrī Harivarmadeva ruled the country of Campā from Rūlauy to the Far East; where Paṅrauṅ; where Paṅrauṅ <supplied reason="explanation">native</supplied> of Dauk Jā in the area <supplied reason="explanation"><foreign>paliy</foreign></supplied> of Manicya was general there; where <supplied reason="explanation">the latter</supplied> was at Panrāṅ: where he restored <supplied reason="explanation"><foreign>punaḥ</foreign></supplied> the <foreign>capatī</foreign> and gave <supplied reason="explanation">the image of</supplied> his highness the little <supplied reason="subaudible">goddess</supplied>.</p></div>
<div type="translation" xml:lang="fra" source="bib:Griffiths+al2008-2009_01">
<p>En <supplied reason="subaudible">l'année</supplied> 935 du roi des Śaka. Ceci fut le temps où Y.P.K. le victorieux Śrī Harivarmadeva régnait dans le pays du Campā depuis Rūlauy jusqu'à l'extrême-orient; où Paṅrauṅ <supplied reason="explanation">originaire</supplied> de Dauk Jā dans l'agglomération <supplied reason="explanation"><foreign>paliy</foreign></supplied> de Manicya fut général là-bas; où <supplied reason="explanation">ce dernier</supplied> siégeait à Panrāṅ: où il a restitué <supplied reason="explanation"><foreign>punaḥ</foreign></supplied> le <foreign>capatī</foreign> et donné <supplied reason="explanation">l'image de</supplied> son altesse la petite <supplied reason="subaudible">déesse</supplied>
.</p></div><div type="commentary"><p>Due to paleographical reasons, and others link to the kind of formulary it uses, it seems impossible that the commonly accepted date (735 <foreign>Śaka</foreign>), which correspond to the first quarter of the 9th century AD, is correct (see <bibl><ptr target="bib:Griffiths+al2008-2009_01"/><citedRange unit="page">481-487</citedRange></bibl>).</p><p>Our inpertretation of Dauk Jā as a toponym is based on parallel with the sanskrit inscription C. 31 C2 (engraved not on the hall's south wall <bibl><ptr target="bib:Schweyer2005_01"/><citedRange unit="page">104</citedRange></bibl> but on the interior face of the north doorjamb of Po Nagar temple's main tower in Nha Trang), l. 9: <foreign>daukjāmahāgrāme</foreign>.</p><p>In order to find out which object <foreign>capatī</foreign> designates, one note that C. 125 and C, 37 are parallels, except for the (purpose of) the registred deed. Following <bibl><ptr target="bib:Schweyer2005_01"/><citedRange unit="page">116</citedRange></bibl>, the latter is <foreign>vuḥ kalañ niy</foreign> in C. 125. This reading reminds her an architectural term <foreign>kalan</foreign> (<bibl><ptr target="bib:Parmentier1909_01"/><citedRange unit="page">17</citedRange></bibl>).
Then, she translated <quote>je donne cette tour [<foreign>kalan</foreign>]</quote>, assimilating <foreign>kalan</foreign> with <foreign>kalañ</foreign>. As we read <foreign>vuḥ kalañca niy·</foreign>, there is no reason to believe that <foreign>capatī</foreign> is un architectural element. Hypothetically, one can attempt to correlate (either by changing the reading or by implying a linguistic change in the History of Cham language (where fluctuations of <foreign>t</foreign>/<foreign>k</foreign> at the end of a word are known) between this word and <foreign>capak</foreign>/<foreign>cāpak</foreign> "betel box" in modern Cham (<bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange unit="page">124</citedRange></bibl>).The donation/restitution of such an object, used for the deity cult, is wellknown in the epigraphy of South and Southeast Asia. Potentially, <foreign>kalañca</foreign> evokes the sanskrit word <foreign>kalaśa</foreign> "ewer", but we will not getting into this identification.</p></div>
<div type="bibliography">
<p>This inscription was edited ... The present edition and translation after <bibl><ptr target="bib:Griffiths+al2008-2009_01"/><citedRange unit="page">462-463</citedRange></bibl>.</p>
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<bibl n="CIC"><bibl><ptr target="bib:Griffiths+al2008-2009_01"/><citedRange unit="page">445-446</citedRange></bibl></bibl>
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<bibl/>
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Commentary
Due to paleographical reasons, and others link to the kind of formulary it uses, it seems impossible that the commonly accepted date (735 Śaka), which correspond to the first quarter of the 9th century AD, is correct (see Griffiths et al. 2008–2009, pp. 481–487).
Our inpertretation of Dauk Jā as a toponym is based on parallel with the sanskrit inscription C. 31 C2 (engraved not on the hall’s south wall Schweyer 2005, p. 104 but on the interior face of the north doorjamb of Po Nagar temple’s main tower in Nha Trang), l. 9: daukjāmahāgrāme.
In order to find out which object capatī designates, one note that C. 125 and C, 37 are parallels, except for the (purpose of) the registred deed. Following Schweyer 2005, p. 116, the latter is vuḥ kalañ niy in C. 125. This reading reminds her an architectural term kalan (Parmentier 1909, p. 17). Then, she translated “je donne cette tour [kalan]”, assimilating kalan with kalañ. As we read vuḥ kalañca niy·, there is no reason to believe that capatī is un architectural element. Hypothetically, one can attempt to correlate (either by changing the reading or by implying a linguistic change in the History of Cham language (where fluctuations of t/k at the end of a word are known) between this word and capak/cāpak "betel box" in modern Cham (Aymonier and Cabaton 1906, p. 124).The donation/restitution of such an object, used for the deity cult, is wellknown in the epigraphy of South and Southeast Asia. Potentially, kalañca evokes the sanskrit word kalaśa "ewer", but we will not getting into this identification.