Pedestal at Mỹ Sơn
Editors: Salomé Pichon, Arlo Griffiths.
Identifier: DHARMA_INSCIC00079.
Language: Sanskrit.
Repository: Campa (tfc-campa-epigraphy).
Version: (e60a27c), last modified (19e4040).
Edition
Apparatus
Translation by Goodall and Griffiths 2013
I
The king Prakāśadharman has fashioned [this] place of worship, a mine of riches, for Maheśvara’s (i.e. Śiva’s) companion Kubera.
II
Spoiled in [one] eye by the goddess, [such that he became known] as Ekākṣapiṅgala, may he cause the property of the Lord to increase, and may he always protect from what is untoward (ahitataḥ).
Translation into French by Finot 1904
Ce sanctuaire du compagnon de Maheśvara, Kuvera, mine de richesses, le roi ¿Prakāśadharma? l’a édifié. Si quelqu’un est affligé d’une maladie d’yeux par la déesse Ekākṣapiṅgalā (la rousse borgne), qu’il augmente les richesses du Seigneur, et (celui-ci) le défendra du mal à jamais.
Bibliography
Primary
[LF] Finot, Louis. 1904. “Notes d’épigraphie, XI : Les inscriptions de Mi-Sơn.” BEFEO 4, pp. 897–977. DOI: 10.3406/befeo.1904.1405. [URL]. Page 928.
[G+G] Goodall, Dominic and Arlo Griffiths. 2013. “Études du corpus des inscriptions du Campā, V: The short foundation inscriptions of Prakāśadharman-Vikrāntavarman, king of Campā.” IIJ 56, pp. 419–440. DOI: 10.1163/15728536-13560307. Pages 421–423.
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]. Page 27, item 14.
[CIC] Griffiths, Arlo, Amandine Lepoutre, William Aelred Southworth and Thành Phần. 2008-2009. “Études du corpus des inscriptions du Campā, III: Épigraphie du Campa 2009-2010: prospection sur le terrain, production d'estampages, supplément à l'inventaire.” BEFEO 95, pp. 435–497. DOI: 10.3406/befeo.2008.6118. [URL]. Page 458.
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<ab><lb n="1"/>
<g type="siddham"/></ab>
<lg met="anuṣṭubh" n="1">
<l n="a">maheśvarasakhasyedaṁ</l>
<l n="b">kuverasya dhanākaraṁ</l>
<l n="c">prakāśadharmmanr̥patiḥ</l>
<l n="d">pūjāsthānam akalpayat·</l>
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<l n="a"><lb n="2"/>ekākṣapiṅgalety eṣa</l> <l n="b">devyā darśśanadūṣitaḥ</l>
<l n="c">saṁvarddhayatv īśadhanaṁ</l> <l n="d">pāyāc cāhitatas sadā <g>||</g></l>
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<app loc="IIb"><lem>darśśanadūṣitaḥ</lem>
<rdg source="bib:Finot1904_05">darśanadūṣitaḥ</rdg><note>In conformity with his general practice, Finot here applies silent normalization.</note></app>
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<p rend="stanza" n="1">The king Prakāśadharman has fashioned <supplied reason="subaudible">this</supplied> place of worship, a mine of riches, for Maheśvara's <supplied reason="explanation">i.e. Śiva's</supplied> companion Kubera.</p>
<p rend="stanza" n="2">Spoiled in <supplied reason="subaudible">one</supplied> eye by the goddess, <supplied reason="subaudible">such that he became known</supplied> as Ekākṣapiṅgala, may he cause the property of the Lord to increase, and may he always protect from what is untoward <supplied reason="explanation"><foreign>ahitataḥ</foreign></supplied>.</p>
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<p>Ce sanctuaire du compagnon de Maheśvara, Kuvera, mine de richesses, le roi <sic>Prakāśadharma</sic> l'a édifié. Si quelqu'un est affligé d'une maladie d'yeux par la déesse Ekākṣapiṅgalā <supplied reason="explanation">la rousse borgne</supplied>, qu'il augmente les richesses du Seigneur, et <supplied reason="explanation">celui-ci</supplied> le défendra du mal à jamais.</p>
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<p>An early version of the myth of Kubera's companionship of Śiva is recounted in the <ref>old Skandapurāṇa</ref>, at 29.169 (see <bibl><ptr target="bib:Bakker+Isaacson2004_01"/></bibl>.</p><p>Finot understood <foreign>ekākṣapiṅgalety</foreign> as <foreign>ekākṣapiṅgalā ity</foreign> and noted that the (feminine) evil spirit Ekākṣapiṅgalā was not known to him from any other source. As was seen by Majumdar, it has to be understood as <foreign>ekākṣapiṅgala ity</foreign>, and so the name in question is (masculine) Ekākṣapiṅgala, which is a name of Kubera, e.g. in the <seg type="check"><bibl><ref>Himavatkhaṇḍa</ref></bibl></seg>. He appears as Ekākṣipiṅgala in the <bibl><ref>old Skandapurāṇa</ref></bibl>. That is also the form of the name in <bibl><ref>Rāmāyaṇa</ref><seg type="check">7.13:24,30-31</seg></bibl>, which perhaps gives the earliest known version of the myth. For Vettam Mani's version of the myth, see <bibl><ptr target="bib:Mani1975_01"/><hi rend="italic">s.v.</hi></bibl>.
<!-- I find it in an unpubished ancient Śaiva text, in verse 1.125 of the Guhyasūtra of the <ref>Niśvāsatattvasaṁhitā</ref>. But the context there does seem to throw any light on the present inscription.-->
The sandhi is a bit unusual, but parallels can nevertheless be cited: the Cambodian
inscription K. 524, st. I, begins with <foreign>vidyāvāseti nāmāhaṁ tejasvī bhuvi viśrutaḥ</foreign>
(<bibl><ptr target="bib:Coedes1937-1966_01"/></bibl>); the second half of <seg type="check"><bibl><ref>Harivaṁśa</ref></bibl></seg>: <foreign>yathotpannas tathaivāhaṁ
kumāra iti viddhi mām | tasmāt sanatkumāreti nāmaitan me pratiṣṭhitam ||</foreign>.
Our interpretation of the two modal verbs in the second stanza as both being predicates to a single subject (<foreign>eṣa</foreign>) disagrees with Finot's, following instead Majumdar's. The latter scholar has still misunderstood the significance of <foreign>darśanadūṣita</foreign>, for based on the myth to which allusion is made here, this must clearly mean an impairment <hi rend="italic">at</hi> the eye (of Kubera), rather than <hi rend="italic">by</hi> the eye (of the Goddess).</p><p>By contrast with Majumdar, who translates <quote>the wealth of this king</quote>, we consider it likely that <foreign>īśadhana</foreign> here denotes primarly the wealth of Śiva (<foreign>devadravya</foreign>) endowed to his temple, and that a subsidiary shrine to Kubera was installed near it for protective purposes.
<!-- previously, we had this paragraph as follows: --><!-- We consider it most likely that <foreign>īśadhana</foreign> here denotes the wealth of Śiva, called Maheśvara in st. I. We cite from unpublished notes of Alexis Sanderson: <quote>Majumdar understands 'the Lord' here to be the King. But this would be acceptable only if there were an insurmountable obstacle to taking the word in its primary sense as a reference to Śiva. I see no such obstacle. On the contrary I see a good reason to understand the primary sense, namely that the inscription concerns a treasury attached to a temple of Śiva. The wealth to be increased must that of Śiva himself (<foreign>devadravyam</foreign>) in the form of his temple's endowment and the income therefrom administered on his behalf.</quote> --></p>
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Commentary
An early version of the myth of Kubera’s companionship of Śiva is recounted in the old Skandapurāṇa, at 29.169 (see Bakker and Isaacson 2004.
Finot understood ekākṣapiṅgalety as ekākṣapiṅgalā ity and noted that the (feminine) evil spirit Ekākṣapiṅgalā was not known to him from any other source. As was seen by Majumdar, it has to be understood as ekākṣapiṅgala ity, and so the name in question is (masculine) Ekākṣapiṅgala, which is a name of Kubera, e.g. in the . He appears as Ekākṣipiṅgala in the . That is also the form of the name in , which perhaps gives the earliest known version of the myth. For Vettam Mani’s version of the myth, see Mani 1975. The sandhi is a bit unusual, but parallels can nevertheless be cited: the Cambodian inscription K. 524, st. I, begins with vidyāvāseti nāmāhaṁ tejasvī bhuvi viśrutaḥ (Cœdès 1937-1966); the second half of : yathotpannas tathaivāhaṁ kumāra iti viddhi mām | tasmāt sanatkumāreti nāmaitan me pratiṣṭhitam ||. Our interpretation of the two modal verbs in the second stanza as both being predicates to a single subject (eṣa) disagrees with Finot’s, following instead Majumdar’s. The latter scholar has still misunderstood the significance of darśanadūṣita, for based on the myth to which allusion is made here, this must clearly mean an impairment at the eye (of Kubera), rather than by the eye (of the Goddess).
By contrast with Majumdar, who translates “the wealth of this king”, we consider it likely that īśadhana here denotes primarly the wealth of Śiva (devadravya) endowed to his temple, and that a subsidiary shrine to Kubera was installed near it for protective purposes.