Kon Klor ablution tank, 836-876 Śaka (C. 167)
Editors: Salomé Pichon, Arlo Griffiths.
Identifier: DHARMA_INSCIC00167.
Languages: Old Cham, Sanskrit.
Repository: Campa (tfc-campa-epigraphy).
Version: (a2d4f44), last modified (62a9f9c).
Edition
⟨Face A⟩ ⟨A1⟩ svasti |✤ |
I. Anuṣṭubh
śrī-Indravarmmaṇo rājño
amahīndrādhipatir vvaram·|
bbhaktyā padāmvujaṁ d¿ī?⟨i⟩vyaṁ|
cvandati śrīmato bhavān(·)||
dII. Āryā
dhī-bhāj jita-ripu-vala-(v)[ān·] ⟨A2⟩ ruciratayā śaṁ prajāsu sa śrīmat·|
abrākendur iva mahīndrā|dhipatir ayaṁ prāptavān avanau||
cdIII. Anuṣṭubh
cūrṇṇāṅkita-(vadane ye/vadanāyai)|
aprabhātaḥ svavanau pri⟨A3⟩ye|
blyaṅ·-Indrabhūmi-subhadre|
c(bha)dre sadam gir asya te||
dIV. Vasantatilakā
śrī-Indravarmma-nr̥pater adhikāñ ca kīrttiṁ|
apaśyan vibhūti-viditaḥ kutala-sthitā¡y!⟨ṁ⟩ yaḥ|
btanreṅ-purī⟨Face B⟩⟨B1⟩ndra Iti so yam imā(ṁ) mahātmā|
ckīrttiṁ svikāṁ dhavalatāṁ prati karttum icchet·|||
dV. Śārdūlavikrīḍita
śākābde rasa-loka-maṅgala-yute jīve tula-sthe bhr̥⟨B2⟩gau|
ame¿ś?⟨ṣ⟩a-sthe ’pi ca bauddh¿am?⟨a⟩ eva ca bhavān m¿ā?⟨a⟩hīndralokeśvara¿m·?⟨ḥ⟩|
bcandre kany¿a?⟨ā⟩-gate ca yo nava-niśānt(ā/a)ṁ sthāpitaḥ kīrttaye|
cme¿śen?⟨ṣeṇ⟩āpi mahī⟨B3⟩ndrapūraṇa-pure vaiśākha-śuklasya saḥ|||
dVI. Anuṣṭubh
puṇyaṁ śubham upanītaṁ|
asvāmvāyāy idam eva ca|
bpu-pov-ku-kunukuḥ-devyai|
ctena tribhuvanādhikam·
dVII. Āryā
⟨Face C⟩ ⟨C1⟩ śrī-Indravarmma-nr̥pati|r yyaś cājñā⟨ṁ⟩ pov-ku-mahīndrādhipatau|
absarvvāṁ muktiṁ kr̥payā |mahīndralok[e]śvarāyādāt·|||
cdVIII. Śārdūlavikrīḍita
tāṁ muktiṁ sakalāṁ tatas tava subha⟨C2⟩drā-saṁjñakāyāy adā|t
asat-kīrtty-ābharaṇaugham eva ca bhavām̐s tanreṅ-purīndro yuvā|
btasyai ketaka-reṇu-reṇu-vadanāyai prīty-anāśāya yaḥ|
csau⟨C3⟩[bhā]gye sati (s)au-viśāla-nayanāyai cāvalāyai sadā|✤ |
dhumā haliṁ| kedvuk·| cuvair· bhoja| lahaur·| pitau janreḥ| humā (p)uṅ· manat· ⟨Face D⟩ ⟨D1⟩ Ikān· (p)u| curiḥ| diṅin·| Aṅau(y)·| (lā)c·| luvauṅ·| kaun· vauk· ndāk· (k)laur· dandau vukī Avista humā nan·° ⟨D2⟩ cluṅ· dhuṅ· ṅauk· dlai klov· nan·(|) lamvov·| kravāv·| hulun·| limān·| māḥ pirak kā Ājñā pov· ku mahī⟨D3⟩ndrādhipatiḥ grāc· vuḥ di vihāra śrīmahīndralokeśvara| yām̃ pu pov· kuv· kā vrim̃ vihāra nim̃ mata⟨D4⟩ndāḥ sarvvataḥ riṁ narim̃ nau Oḥ jem̃ si top· hulun· dravya vihāra nim̃ kā Ājñā pov· ku Atat· di Inā ⟨Face E⟩ ⟨E1⟩ Oḥ jem̃ si kluñ· dauk kan· satyodakānna man·| sim̃ ya rakṣā nagara tanrem̃ Aṅgāḥ tum̃ ra pandaṁ man·| nim̃ vukan trā nasim̃ sa⟨E2⟩nraum̃| sa (ma)ruy· pāt· limān· pāt· rocibhavya pu vinai Ājñā pov· ku mahīndrādhipatiḥ kā vrim̃ kan· pu vinai subhadrā ⟨E3⟩ sim̃ ya rakṣā nagara nim̃· Aṅgā⟨⟨ḥ⟩⟩ tuy· ra pandaṁ manna sā sanraum̃ nasim̃ sā caruv· tapai ya jem̃ lo nariy· ṅan· ya jem̃| dvā ta ⟨E4⟩ matandāḥ niy· nāma| siy· ya pamataḥ| Asov· lūḥ| Asov· hitaṁ pāt· matā ñu ndoy· Inā ñū Inā Amā ⟨E5⟩ gaṁp· gotra ñū lac· dauk· di Avīcī Annan· naraka taṁl· yuga Antaḥ pralaya| siy· ya Oḥ pama⟨E6⟩taḥ proṅ· bhogopabhoga si matmuv· va drim̃ tra Inā Amā drim̃ di svargga||✤ ||
Apparatus
⟨C3⟩ haliṁ ⬦ hali GPS.
Translation by Arlo Griffiths and Salomé Pichon
(1) Hail!
I
Milord (bhavān)1 Mahīndrādhipati praises, with devotion, the excellent, divine lotus-feet of the illustrious King Śrī Indravarman.
II
This Mahīndrādhipati here, endowed with intelligence, having defeated the army of the enemies, has obtained peace and wealth on earth for the people by his brilliance, like the full moon.
III
The two dear ones with powdered faces, who shine on the beautiful earth — princess Indrabhūmi2 and Subhadrā3 —, they are his good ladies.
IV
Seeing the superior glory of the King Śrī Indravarman, established on the surface of the earth, he, known for his power, magnanimous, desired4 to render his own glory as king of Tanreṅpurī towards whiteness.
V
In the Śaka year counted by the (6) aromas, the (7 or 3) worlds and the (8) signs of good omen (i.e. in 876 or 836), when Jupiter was in Libra, Venus in Aries, the Moon in Virgo, [the Sun] in Aries, at the end of the ninth (tithi) of the [waxing] fortnight of Vaiśākha, has been installed milord Mahīndralokeśvara, the Buddhist one, at Mahīndrapūraṇapura, for the sake of glory (of the founder, Mahīndrādhipati).
VI
This beautiful pious work, which excels in the three worlds, has been assigned to his own mother, milady (pu pov ku) Kunukuḥ Devī, by him.
VII
The King Śrī Indravarman graciously gave to milord (ājñā pov ku) Mahīndrādhipati5 a complete (fiscal) exemption in favor of Mahīndralokeśvara.6
VIII
Then milord the crown prince (indro yuvā = yuvarājā) of Tanreṅpurī, gave your7 complete (fiscal) exemption [and] a flood of ornaments in the form of a good reputation, to her called Subhadrā, whose face was powdered with ketaka powder, whose eyes were extraordinarily wide, a weak woman, in order for (their) love never to be destroyed, as long as she was enjoying conjugal fertility.
(C3–D3) Which rice fields? Kedvuk, Cuvair Bhoja, Lahaur (“Evening”), Pitau Janreh. Rice fields Puṅ Manat fish Pu, Curih, Diṅin (“Cold”), Aṅauy, Lāc, Luvauṅ. Kaun, marshes, plains, brush, ponds, hills, all those rice fields. The cluṅ dhuṅ above these forests [and] brushes. Bovines, buffaloes, slaves, elephants, gold, silver. Then ājñā P.K. Mahīndrādhipati offered (grāc) [and] gave them to the monastery of Śrī Mahīndralokeśvara.
(D3–E6) The Y.P.P.K. then allowed this monastery to cancel (payment of taxes) in every way (sarvataḥ), from all perspectives (? riṁ nariy nau). May no-one steal the slaves owned by this monastery. Then ājñā P.K. transferred [the merit?] to his mother. May no-one destroy (kluñ) dauk kan (?) the truth-water and food either. Whoever protects the country (nagara) of Tanreṅ aṅgāḥ tum̃. He offers these other provisions man as well: One sanrauṅ of cooked rice. Four maruy. Four elephants. rocibhavya the noble woman (pu vinai) of ājñā P.K. Mahīndrādhipati then gave kan the noble woman Subhadrā. Who protects this country, aṅgāḥ tuy he offers provisions man: one sanrauṅ of cooked rice, one caru tapai which jem̃ lo nariy ṅan ya jem̃. He who breaks [the resources of Śrī Mahīndralokeśvara]: a mutilated dog [or] a four-eyed black dog mounts his mother. His parents [and] relatives will fall [and] remain in the Avīci, that is hell, until the end of the aeon, the destruction. He who does not break the immense resources [of Śrī Mahīndralokeśvara]: he is going to meet his uncles/aunts and his parents in heaven.
Translation into French by Arlo Griffiths and Salomé Pichon
(1) Salut !
I
Mon seigneur (bhavān) Mahīndrādhipati loue, avec dévotion, les pieds lotus excellents, divins, du fortuné roi Śrī Indravarman.
II
Mon seigneur-ci, Mahīndrādhipati, détenteur d’intelligence, a obtenu pour les gens sur la terre la paix fortunée, grace à sa brilliance ... ayant vaincu l’armée des ennemis, comme [l’a obtenue] la lumière de la pleine lune.
III
Les deux chéries aux visages poudrés, qui rayonnent sur la belle terre — Lyaṅ Indrabhūmi and Subhadrā — sont ses deux bonnes dames.
IV
Constatant la gloire supérieure du roi Śrī Indravarman, établie sur la surface de la terre, lui, connu pour son pouvoir, d’un grand esprit, désirait de rendre sa propre réputation en tant que Roi de Tanreṅpurī vers la blancheur.
V
Dans l’an śaka compté par les [6] aromes, les [7 ou 3] mondes et les [8] signes de bonne augure (876 ou 836), quand Jupiter était dans Libra, Bhr̥gu (Venus) dans le Bélier, la Lune dans Virgo, [le soleil] dans le Bélier, à l’aube du neuf de la [quinzaine] croissante de Vaiśākha, a été érigé mon Seigneur le Mahīndralokeśvara bouddhique, à Mahīndrapūraṇapura, en vue de la gloire [du fondateur, Mahīndrādhipati].
VI
Cette belle oeuvre pie, supérieure dans les trois mondes, a été offerte par lui à sa propre mère Pu Pov Ku Kunukuḥ Devī.
VII
Le roi Śrī Indravarman a gracieusement donné à mon seigneur (ājñā pov ku) Mahīndrādhipati, l’exemption [fiscale] complète au bénéfice de Mahīndralokeśvara.
VIII
Alors mon seigneur le Dauphin (indra ... yuvā = yuvarājā) de Tanreṅpurī, a donné votre entière exemption [et??] une multitude d’ornements en forme d’une bonne réputation à cette [princesse] nommée Subhadrā, dont le visage était poudré du poudre du Ketaka, dont les yeux était extraordinairement (sau°) larges, une faible femme, pour que [leur] amour ne soit jamais détruite, tant qu’elle jouissait de la fertilité conjugale.
Bibliography
First inventoried by H. Parmentier (1909, p. 564). First mentioned in the Chronique section of (No name 1919, p. 103), then by G. Cœdès (1923, p. 37), and finally by L. Finot (1925, vol. 1, p. 234). Later on evoked by K.-H. Golzio (2004, p. 115), and N. Chutiwongs (2005, p. 75/78). First edited by Arlo Griffiths from EFEO estampage n.0291.
Primary
[P] Parmentier, Henri. 1909. Inventaire descriptif des monuments čams de l’Annam. Tome premier: Description des monuments. Paris: Imprimerie nationale. [URL]. Page 564.
[BEFEO] No name. 1919. Bulletin de l'École française d'Extrême-Orient, tome XIX, 1919. No place. [URL]. Page 103.
[C] Cœdès, George. 1923. “Liste générale des inscriptions du Champa et du Cambodge.” In: Listes générales des inscriptions et des monuments du Champa et du Cambodge. By George Cœdès and Henri Parmentier. Hanoi: Imprimerie d'Extrême-Orient, pp. 1–180. Page 37.
[F] Finot, Louis. 1925. “Lokeśvara en Indochine.” In: Études asiatiques publiées à l'occasion du vingt-cinquième [25e] anniversaire de l'École française d'Extrême-Orient par ses membres et ses collaborateurs. Vol. 1. Paris-Bruxelles: G. Van Oest, pp. 227–256. Volume 1, page 234.
[GPS] Furui, Ryosuke, Arlo Griffiths, Annette Schmiedchen, Arlo Griffiths, Salomé Pichon and William Aelred Southworth. [2023] 2021-2022. “Études du Corpus des inscriptions du Campā, XII: Buddhist vihāras in Campā, from the 7th to the 14th centuries.” BLS 7 (Special volume on Epigraphic Evidence on Patronage and Social Contexts of Buddhist Monasteries in Medieval South and Southeast Asia), pp. 275–326. Pages 306–310.
Secondary
Golzio, Karl-Heinz. 2004. Inscriptions of Campā: Based on the editions and translations of Abel Bergaigne, Étienne Aymonier, Louis Finot, Édouard Huber and other French scholars and of the work of R. C. Majumdar; newly presented, with minor corrections of texts and translations, together with calculations of given dates. Aachen: Shaker Verlag. Page 115.
Chutiwongs, Nandana. 2005. “Le bouddhisme au Champa.” In: Trésors d’art du Vietnam: La sculpture du Champa Ve-XVe siècles. Edited by Pierre Baptiste and Thierry Zéphir. Paris: Réunion des musées nationaux and Musée des arts asiatiques Guimet, pp. 65–87. Page 75/78.
Notes
- 1. The solecistic uninflected use of bhavān in the Sanskrit portion seems to be an attempt at rendering the titulature ājñā pov ku mahīndrādhipati observed in the Cam portion.
- 2. If we adopt Cam word order, this name can mean the same as Mahīndra. We presume that this is Mahīndrādhipati’s mother.
- 3. The Cam portion makes explicitly clear that this is Mahīndrādhipati’s wife.
- 4. The use of optative forms to express past tense is seen more often in Campā inscriptions.
- 5. Titles starting with (uninflected) ājñā figure in several contemporary Sanskrit inscriptions: C.67; C. 90 D, l. 19+22; C. 106 A, l. 12; C. 142, st. XXIII, XXIV; B, l. 15; C, l. 6, 14. This same titulature is given to Mahīndrādhipati in the Cam portion.
- 6. Awards of mukti to gods also at C.~106, st. IX; C.~108 E, st.~II; C.~138, st.~VII; C.~141, l.~30.
- 7. This is presumably addressed to the divine figure on whose pedestal this inscription is engraved. For similar usage of a sudden second person pronoun addressed to the god, see C. 216 A, l. 16 (tvayi).
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<ab><milestone type="pagelike" unit="face" n="A"/><lb n="A1"/>svasti <g type="danda">.</g><g type="floretQuatrefoil"/> <g type="danda">.</g></ab>
<lg n="1" met="anuṣṭubh">
<l n="a">śrī-Indravarmmaṇo rājño</l>
<l n="b">mahīndrādhipatir vvaram·<g type="danda">.</g></l>
<l n="c">bhaktyā padāmvujaṁ d<choice><sic>ī</sic><corr>i</corr></choice>vyaṁ<g type="danda">.</g></l>
<l n="d">vandati śrīmato bhavān<unclear>·</unclear><g type="ddandaOrnate">.</g><!--sapi2argr : Ici j'ai bien lu la note suggérant le manque de ponctuation, donc je ne suis pas sûre de mon interprétation de ces <> en double danda. --></l>
</lg>
<lg n="2" met="āryā">
<l n="ab">dhī-bhāj jita-ripu-vala-<unclear>v</unclear><supplied reason="lost">ān·</supplied> <lb n="A2"/>ruciratayā śaṁ prajāsu sa śrīmat·<g type="danda">.</g></l>
<l n="cd">rākendur iva mahīndrā<g type="danda">.</g>dhipatir ayaṁ prāptavān avanau<g type="ddanda">.</g></l>
</lg>
<lg n="3" met="anuṣṭubh">
<l n="a">cūrṇṇāṅkita-<choice><unclear>vadane ye</unclear><unclear>vadanāyai</unclear></choice><g type="danda">.</g></l><!-- argr2sapi: check EDG if if doesn't rather recommend limiting <choice> to the syllables in question, even if more than one word is concerned -->
<l n="b">prabhātaḥ svavanau pri<lb n="A3" break="no"/>ye<g type="danda">.</g></l>
<l n="c"><foreign xml:lang="ocm-Latn">lyaṅ·</foreign>-Indrabhūmi-subhadre<g type="danda">.</g></l>
<l n="d"><unclear>bha</unclear>dre sadam gir asya te<g type="ddanda">.</g></l>
</lg>
<lg n="4" met="vasantatilakā">
<l n="a">śrī-Indravarmma-nr̥pater adhikāñ ca kīrttiṁ<g type="danda">.</g></l>
<l n="b">paśyan vibhūti-viditaḥ kutala-sthitā<choice><orig>y</orig><reg>ṁ</reg></choice> yaḥ<g type="danda">.</g></l>
<l n="c">tanreṅ-purī<milestone type="pagelike" unit="face" n="B"/><lb n="B1" break="no"/>ndra Iti so yam imā<unclear>ṁ</unclear> mahātmā<g type="danda">.</g></l>
<l n="d">kīrttiṁ svikāṁ dhavalatāṁ prati karttum icchet·<g type="danda">.</g><g type="ddanda">.</g><!--sapi2argr Mon choix de symboles pour ce triple danda peut-être questionné. Devrais-je mettre trois danda simples ? --></l>
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<lg n="5" met="śārdūlavikrīḍita">
<l n="a">śākābde rasa-loka-maṅgala-yute jīve tula-sthe bhr̥<lb n="B2" break="no"/>gau<g type="danda">.</g></l>
<l n="b">me<choice><sic>ś</sic><corr>ṣ</corr></choice>a-sthe 'pi ca bauddh<choice><sic>am</sic><corr>a</corr></choice> eva ca bhavān m<choice><sic>ā</sic><corr>a</corr></choice>hīndralokeśvara<choice><sic>m·</sic><corr>ḥ</corr></choice><g type="danda">.</g></l>
<l n="c">candre kany<choice><sic>a</sic><corr>ā</corr></choice>-gate ca yo nava-niśānt<choice><unclear>ā</unclear><unclear>a</unclear></choice>ṁ sthāpitaḥ kīrttaye<g type="danda">.</g></l>
<l n="d">me<choice><sic>śen</sic><corr>ṣeṇ</corr></choice>āpi <placeName type="settlement" subtype="town" key="Mahīndrapūraṇapura">mahī<lb n="B3" break="no"/>ndrapūraṇa-pure</placeName> vaiśākha-śuklasya saḥ<g type="danda">.</g><g type="ddanda">.</g></l>
</lg>
<lg n="6" met="anuṣṭubh">
<l n="a">puṇyaṁ śubham upanītaṁ<g type="danda">.</g></l>
<l n="b">svāmvāyāy idam eva ca<g type="danda">.</g></l>
<l n="c"><foreign xml:lang="ocm-Latn">pu-pov-ku-kunukuḥ</foreign>-devyai<g type="danda">.</g></l>
<l n="d">tena tribhuvanādhikam·</l>
</lg>
<lg n="7" met="āryā">
<l n="ab"><milestone type="pagelike" unit="face" n="C"/><lb n="C1"/>śrī-Indravarmma-nr̥pati<g type="danda">.</g>r yyaś cājñā<supplied reason="omitted">ṁ</supplied> <foreign xml:lang="ocm-Latn">pov-ku</foreign>-mahīndrādhipatau<g type="danda">.</g></l>
<l n="cd">sarvvāṁ muktiṁ kr̥payā <g type="danda">.</g>mahīndralok<supplied reason="lost">e</supplied>śvarāyādāt·<g type="danda">.</g><g type="ddanda">.</g></l>
</lg>
<lg n="8" met="śārdūlavikrīḍita">
<l n="a">tāṁ muktiṁ sakalāṁ tatas tava subha<lb n="C2" break="no"/>drā-saṁjñakāyāy adā<g type="danda">.</g>t</l>
<l n="b">sat-kīrtty-ābharaṇaugham eva ca bhavām̐s <placeName type="settlement" subtype="town" key="Tanreṅpurī">tanreṅ-purīndro</placeName> yuvā<g type="danda">.</g></l>
<l n="c">tasyai ketaka-reṇu-reṇu-vadanāyai prīty-anāśāya yaḥ<g type="danda">.</g></l>
<l n="d">sau<lb n="C3" break="no"/><supplied reason="lost">bhā</supplied>gye sati <unclear>s</unclear>au-viśāla-nayanāyai cāvalāyai sadā<g type="danda">.</g><g type="floretQuatrefoil"/> <g type="danda">.</g></l>
</lg>
<p xml:lang="ocm-Latn">humā haliṁ<g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Kedvuk">kedvuk·</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Cuvair Bhoja">cuvair· bhoja</placeName><!-- or moja? dhoja? --><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Lahaur">lahaur·</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Pitau Janreḥ">pitau janreḥ</placeName><g type="danda">.</g>
humā <placeName type="cultivation" subtype="field" key="Puṅ Manat Ikān Pu"><unclear>p</unclear>uṅ· manat·
<milestone type="pagelike" unit="face" n="D"/><lb n="D1"/>Ikān· <unclear>p</unclear>u</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Curiḥ">curiḥ</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Diṅin">diṅin·</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Aṅauy">Aṅau<unclear>y</unclear>·</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Lāc"><unclear>lā</unclear>c·</placeName><g type="danda">.</g>
<placeName type="cultivation" subtype="field" key="Luvauṅ">luvauṅ·</placeName><g type="danda">.</g>
kaun· vauk· ndāk· <unclear>k</unclear>laur·<!-- as in pirak kā in next line, we seem to have here a sloppy k -->
dandau vukī Avista humā nan·<g type="dotMid">.</g>
<lb n="D2"/>cluṅ· dhuṅ· ṅauk· dlai klov· nan·<unclear><g type="danda">.</g></unclear>
lamvov·<g type="danda">.</g>
kravāv·<g type="danda">.</g>
hulun·<g type="danda">.</g>
limān·<g type="danda">.</g>
māḥ pirak kā Ājñā pov· ku mahī<lb n="D3" break="no"/>ndrādhipatiḥ <space/> grāc· vuḥ di vihāra śrīmahīndralokeśvara<g type="danda">.</g> yām̃ pu pov· kuv· kā vrim̃ vihāra nim̃ mata<lb n="D4" break="no"/>ndāḥ sarvvataḥ riṁ narim̃ nau Oḥ jem̃ si top· hulun· dravya vihāra nim̃ kā Ājñā pov· ku Atat· di Inā
<milestone type="pagelike" unit="face" n="E"/><lb n="E1"/>Oḥ jem̃ si<!-- is there an unclear m̃? --> kluñ· dauk kan· satyodakānna man·<g type="danda">.</g>
sim̃ ya rakṣā nagara tanrem̃ Aṅgāḥ tum̃ ra pandaṁ man·<g type="danda">.</g>
<!-- C. 106: ājñā yāṅ· pu pov· ku śrījayasiṅhavarmmadeva • vriy· yāṅ· pov· ku si(4)niy· mataṇḍāḥ avis· pat· • oḥ jeṅ· si kluñ· oḥ jeṅ· si top· anna tauṅ· tamr̥yāla niv· di kāra urāṅ· -->
nim̃ vukan trā nasim̃ sa<lb n="E2" break="no"/>nraum̃<g type="danda">.</g> sa <unclear>ma</unclear>ruy·<!-- sanraum̃| sa/sā/so maruy·? --> pāt· limān· pāt· rocibhavya<!-- read
| saci-? | sakhi-? -gavya? separate words? -->
pu vinai Ājñā pov· ku mahīndrādhipatiḥ
kā vrim̃ kan· pu vinai subhadrā
<!-- taḥ proṅ· bhogopabhoga si matmuv· va drim̃ (•) tra Inā Amā drim̃ di svargga <<[quatrefoil]>> -->
<lb n="E3"/>sim̃ ya rakṣā nagara nim̃· Aṅgā<add place="above">ḥ</add> tuy· ra pandaṁ manna sā sanraum̃ nasim̃ sā caruv· tapai ya jem̃ lo nariy· ṅan· ya jem̃<g type="danda">.</g> dvā ta<!-- dvāta? -->
<lb n="E4"/>matandāḥ niy· nāma<g type="danda">.</g> siy· ya pamataḥ<g type="danda">.</g> Asov· lūḥ<g type="danda">.</g> Asov· hitaṁ pāt· matā ñu ndoy· Inā ñū Inā Amā
<lb n="E5"/>gaṁp· gotra ñū lac· dauk· di Avīcī Annan· naraka taṁl· yuga Antaḥ pralaya<g type="danda">.</g> siy· ya Oḥ pama<lb n="E6" break="no"/>taḥ proṅ· bhogopabhoga si matmuv· va drim̃ tra Inā Amā drim̃ di svargga<g type="ddanda">.</g><g type="floretQuatrefoil"/> <g type="ddanda">.</g>
</p>
</div>
<div type="apparatus">
<listApp>
<app loc="C3">
<lem>haliṁ</lem>
<rdg source="bib:Griffiths+al2021-2022_01">hali</rdg>
</app>
</listApp>
</div>
<div type="translation" resp="part:argr part:sapi">
<p n="1">Hail!</p>
<p rend="stanza" n="1">Milord <supplied reason="explanation">bhavān</supplied><note>The solecistic uninflected use of <foreign>bhavān</foreign> in the Sanskrit portion seems to be an attempt at rendering the titulature <foreign>ājñā pov ku mahīndrādhipati</foreign> observed in the Cam portion.</note> Mahīndrādhipati praises, with devotion, the excellent, divine lotus-feet of the illustrious King Śrī Indravarman.</p>
<p rend="stanza" n="2">This Mahīndrādhipati here, endowed with intelligence, having defeated the army of the enemies, has obtained peace and wealth on earth for the people by his brilliance, like the full moon.</p>
<p rend="stanza" n="3">The two dear ones with powdered faces, who shine on the beautiful earth — princess Indrabhūmi<note>If we adopt Cam word order, this name can mean the same as Mahīndra. We presume that this is Mahīndrādhipati's mother.</note> and Subhadrā<note>The Cam portion makes explicitly clear that this is Mahīndrādhipati's wife.</note> —, they are his good ladies.</p>
<p rend="stanza" n="4">Seeing the superior glory of the King Śrī Indravarman, established on the surface of the earth, he, known for his power, magnanimous, desired<note>The use of optative forms to express past tense is seen more often in Campā inscriptions.</note> to render his own glory as king of Tanreṅpurī towards whiteness.</p>
<p rend="stanza" n="5">In the Śaka year counted by the (6) aromas, the (7 or 3) worlds and the (8) signs of good omen <supplied reason="explanation">i.e. in 876 or 836</supplied>, when Jupiter was in Libra, Venus in Aries, the Moon in Virgo, <supplied reason="subaudible">the Sun</supplied> in Aries, at the end of the ninth <supplied reason="explanation"><foreign>tithi</foreign></supplied> of the <supplied reason="subaudible">waxing</supplied> fortnight of Vaiśākha, has been installed milord Mahīndralokeśvara, the Buddhist one, at Mahīndrapūraṇapura, for the sake of glory <supplied reason="explanation">of the founder, Mahīndrādhipati</supplied>.</p>
<p rend="stanza" n="6">This beautiful pious work, which excels in the three worlds, has been assigned to his own mother, milady <supplied reason="explanation"><foreign>pu pov ku</foreign></supplied> Kunukuḥ Devī, by him.</p>
<p rend="stanza" n="7">The King Śrī Indravarman graciously gave to milord <supplied reason="explanation"><foreign>ājñā pov ku</foreign></supplied> Mahīndrādhipati<note>Titles starting with (uninflected) <foreign>ājñā</foreign> figure in several contemporary Sanskrit inscriptions: C.67; C. 90 D, l. 19+22; C. 106 A, l. 12; C. 142, st. XXIII, XXIV; B, l. 15; C, l. 6, 14. This same titulature is given to Mahīndrādhipati in the Cam portion.</note> a complete <supplied reason="explanation">fiscal</supplied> exemption in favor of Mahīndralokeśvara.<note>Awards of <foreign>mukti</foreign> to gods also at C.~106, st. IX; C.~108 E, st.~II; C.~138, st.~VII; C.~141, l.~30.</note></p>
<p rend="stanza" n="8">Then milord the crown prince (<foreign>indro yuvā</foreign> = <foreign>yuvarājā</foreign>) of Tanreṅpurī, gave your<note>This is presumably addressed to the divine figure on whose pedestal this inscription is engraved. For similar usage of a sudden second person pronoun addressed to the god, see C. 216 A, l. 16 (<foreign>tvayi</foreign>).</note> complete (fiscal) exemption <supplied reason="subaudible">and</supplied> a flood of ornaments in the form of a good reputation, to her called Subhadrā, whose face was powdered with <foreign>ketaka</foreign> powder, whose eyes were extraordinarily wide, a weak woman, in order for <supplied reason="explanation">their</supplied> love never to be destroyed, as long as she was enjoying conjugal fertility.</p>
<p n="C3-D3">Which rice fields? Kedvuk, Cuvair Bhoja, Lahaur <supplied reason="explanation"><q>Evening</q></supplied>, Pitau Janreh.
Rice fields Puṅ Manat fish Pu, Curih, Diṅin <supplied reason="explanation"><q>Cold</q></supplied>, Aṅauy, Lāc, Luvauṅ.
Kaun, marshes, plains, brush, ponds, hills, all those rice fields.
The <foreign>cluṅ dhuṅ</foreign> above these forests <supplied reason="subaudible">and</supplied> brushes.
Bovines, buffaloes, slaves, elephants, gold, silver.
Then <foreign>ājñā</foreign> P.K. Mahīndrādhipati offered <supplied reason="explanation"><foreign>grāc</foreign></supplied> <supplied reason="subaudible">and</supplied> gave them to the monastery of Śrī Mahīndralokeśvara.</p>
<p n="D3-E6">The Y.P.P.K. then allowed this monastery to cancel <supplied reason="explanation">payment of taxes</supplied> in every way <supplied reason="explanation"><foreign>sarvataḥ</foreign></supplied>, from all perspectives <supplied reason="explanation">? <foreign>riṁ nariy nau</foreign></supplied>. May no-one steal the slaves owned by this monastery.
Then <foreign>ājñā</foreign> P.K. transferred <supplied reason="subaudible">the merit?</supplied> to his mother.
May no-one destroy <supplied reason="explanation"><foreign>kluñ</foreign></supplied> <foreign>dauk kan</foreign> <supplied reason="explanation">?</supplied> the truth-water and food either.
Whoever protects the country <supplied reason="explanation"><foreign>nagara</foreign></supplied> of Tanreṅ <foreign>aṅgāḥ tum̃</foreign>.<!--<foreign>aṅgāḥ</foreign>
connection with the word gah 'direction'?
Old Javanese:
@aṅgĕh@}¶ fixed place, position, location; proper place, proper function (condition, way of); personal relationship (esp. within the family)
@aṅgas@}¶ I stick, stake
{@aṅgas@}¶ II great-great-grandchild
follows, he <foreign>pandaṁ</foreign>--><!--sens possible de pandaṁ, A&C p. 266 (PDF p. 342) = offrir des provisions.--><!-- difficulté de traduire les deux man de ces passages, sans la négation.-->
He offers these other provisions <foreign>man</foreign> as well:
One <foreign>sanrauṅ</foreign> of cooked rice. <!-- une sorte de cuillère peut-être? L'ordre des mots nasim̃ sanraum̃ est inversé plus loin.-->
Four <foreign>maruy</foreign>. <!--note cam lexicon : Is there any connection with ruy, paruy in MdC?-->
Four elephants.
<foreign>rocibhavya</foreign>
<!--The luminous being <supplied reason="subaudible">that is</supplied>--> the noble woman <supplied reason="explanation"><foreign>pu vinai</foreign></supplied> of <foreign>ājñā</foreign> P.K. Mahīndrādhipati then gave <foreign>kan</foreign> the noble woman Subhadrā.
Who protects this country, <foreign>aṅgāḥ tuy</foreign> he offers provisions <foreign>man</foreign>: one <foreign>sanrauṅ</foreign> of cooked rice<!--ici sanraum̃ et nasim̃ sont inversés comparé à l. E1-->, one <foreign>caru tapai</foreign> which <foreign>jem̃ lo nariy ṅan ya jem̃</foreign>.
He who breaks <supplied reason="subaudible">the resources of Śrī Mahīndralokeśvara</supplied>: a mutilated dog <supplied reason="subaudible">or</supplied> a four-eyed black dog mounts his mother.
His parents <supplied reason="subaudible">and</supplied> relatives will fall <supplied reason="subaudible">and</supplied> remain
<!-- A&C p. 229 s.v. dauk cite a phrase abih hai lac dauk "c'est fini ou reste-t-il encore?" -->
in the Avīci, that is hell, until the end of the aeon, the destruction.
He who does not break the immense resources <supplied reason="subaudible">of Śrī Mahīndralokeśvara</supplied>: he is going to meet his uncles/aunts and his parents in heaven.</p>
</div>
<div type="translation" xml:lang="fra" resp="part:argr part:sapi">
<p n="1">Salut !</p>
<p rend="stanza" n="1">Mon seigneur <supplied reason="explanation">bhavān</supplied> Mahīndrādhipati loue, avec dévotion, les pieds lotus excellents, divins, du fortuné roi Śrī Indravarman.</p>
<p rend="stanza" n="2">Mon seigneur-ci, Mahīndrādhipati, détenteur d’intelligence, a obtenu pour les gens sur la terre la paix fortunée, grace à sa brilliance ... ayant vaincu l’armée des ennemis, comme <supplied reason="subaudible">l’a obtenue</supplied> la lumière de la pleine lune.</p>
<p rend="stanza" n="3">Les deux chéries aux visages poudrés, qui rayonnent sur la belle terre — Lyaṅ Indrabhūmi and Subhadrā — sont ses deux bonnes dames.</p>
<p rend="stanza" n="4">Constatant la gloire supérieure du roi Śrī Indravarman, établie sur la surface de la terre, lui, connu pour son pouvoir, d’un grand esprit, désirait de rendre sa propre réputation en tant que Roi de Tanreṅpurī vers la blancheur.</p>
<p rend="stanza" n="5">Dans l’an śaka compté par les <supplied reason="subaudible">6</supplied> aromes, les <supplied reason="subaudible">7 ou 3</supplied> mondes et les <supplied reason="subaudible">8</supplied> signes de bonne augure <supplied reason="explanation">876 ou 836</supplied>, quand Jupiter était dans Libra, Bhr̥gu <supplied reason="explanation">Venus</supplied> dans le Bélier, la Lune dans Virgo, <supplied reason="subaudible">le soleil</supplied> dans le Bélier, à l’aube du neuf de la <supplied reason="subaudible">quinzaine</supplied> croissante de Vaiśākha, a été érigé mon Seigneur le Mahīndralokeśvara bouddhique, à Mahīndrapūraṇapura, en vue de la gloire <supplied reason="subaudible">du fondateur, Mahīndrādhipati</supplied>.</p>
<p rend="stanza" n="6">Cette belle oeuvre pie, supérieure dans les trois mondes, a été offerte par lui à sa propre mère Pu Pov Ku Kunukuḥ Devī.</p>
<p rend="stanza" n="7">Le roi Śrī Indravarman a gracieusement donné à mon seigneur <supplied reason="explanation">ājñā pov ku</supplied> Mahīndrādhipati, l’exemption <supplied reason="subaudible">fiscale</supplied> complète au bénéfice de Mahīndralokeśvara.</p>
<p rend="stanza" n="8">Alors mon seigneur le Dauphin <supplied reason="explanation">indra ... yuvā = yuvarājā</supplied> de Tanreṅpurī, a donné votre entière exemption <supplied reason="subaudible" cert="low">et?</supplied> une multitude d’ornements en forme d’une bonne réputation à cette <supplied reason="subaudible">princesse</supplied> nommée Subhadrā, dont le visage était poudré du poudre du Ketaka, dont les yeux était extraordinairement <supplied reason="explanation">sau°</supplied> larges, une faible femme, pour que <supplied reason="subaudible">leur</supplied> amour ne soit jamais détruite, tant qu’elle jouissait de la fertilité conjugale.</p>
</div>
<div type="commentary">
<p n="A1">bhavān· : the right half of the virāma doesn't appear on the photograph of the estampage, but the same word can be found in stanzas V et VIII.</p>
<p n="A2">Note the lack of punctuation at the end of this stanza, as well as the problematic interpretation of the beggining of the next. There is however a lack of final punctuation elsewhere (end of stanza III and VI) : the two facts might not be related to one another.</p>
<p n="A1-A2">What looks like the remains of a letter at the end of line A1 on one estampage, looks like a scratch on another. However, we need a gu syllable, to form the word guru.</p>
<p n="A3">gir asya te : may needs a correction in sadamvike sya te or sadamvikasya te.</p>
<p n="C3">(s)au°: understand su° ? We could also read yau.</p>
</div>
<div type="bibliography">
<!--bibliography encoded as per section §9.4 -->
<!-- NB: you are encouraged to experiment with encoding bibliography to the extent you have the bibliographic data available, but it is not mandatory at this stage, because our bibliographic data are normally assembled along with other metadata in spreadsheets and will be imported from there into our xml files by a semi-automated process at a later stage. -->
<p>First inventoried by H. Parmentier (<bibl rend="omitname"><ptr target="bib:Parmentier1909_01"/><citedRange unit="page">564</citedRange></bibl>). First mentioned in the <foreign>Chronique</foreign> section of (<bibl><ptr target="bib:BEFEO019_1919"/><citedRange unit="page">103</citedRange></bibl>), then by G. Cœdès (<bibl rend="omitname"><ptr target="bib:Coedes1923_01"/><citedRange unit="page">37</citedRange></bibl>),
and finally by L. Finot (<bibl rend="omitname"><ptr target="bib:Finot1925_02"/><citedRange unit="volume">1</citedRange><citedRange unit="page">234</citedRange></bibl>)<!--sapi2argr J'ai ici rajouté une entrée pour Finot-->. Later on evoked by K.-H. Golzio (<bibl rend="omitname"><ptr target="bib:Golzio2004_01"/><citedRange unit="page">115</citedRange></bibl>), and N. Chutiwongs (<bibl rend="omitname"><ptr target="bib:Chutiwongs2005_01"/><citedRange unit="page">75/78</citedRange></bibl>)<!--sapi2argr Comment signifier deux mentions sur deux pages différentes ? -->. First edited by Arlo Griffiths from EFEO estampage n.0291.</p>
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<ptr target="bib:Parmentier1909_01"/>
<citedRange unit="page">564</citedRange>
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<ptr target="bib:BEFEO019_1919"/>
<citedRange unit="page">103</citedRange>
</bibl>
<bibl n="C">
<ptr target="bib:Coedes1923_01"/>
<citedRange unit="page">37</citedRange>
</bibl>
<bibl n="F">
<ptr target="bib:Finot1925_02"/>
<citedRange unit="volume">1</citedRange>
<citedRange unit="page">234</citedRange>
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<bibl n="GPS">
<ptr target="bib:Griffiths+al2021-2022_01"/>
<citedRange unit="page">306-310</citedRange>
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</listBibl>
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<bibl>
<ptr target="bib:Golzio2004_01"/>
<citedRange unit="page">115</citedRange>
</bibl>
<bibl>
<ptr target="bib:Chutiwongs2005_01"/>
<citedRange unit="page">75/78</citedRange>
</bibl>
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</body>
</text>
</TEI>
Commentary
(A1) bhavān· : the right half of the virāma doesn’t appear on the photograph of the estampage, but the same word can be found in stanzas V et VIII.
(A2) Note the lack of punctuation at the end of this stanza, as well as the problematic interpretation of the beggining of the next. There is however a lack of final punctuation elsewhere (end of stanza III and VI) : the two facts might not be related to one another.
(A1–A2) What looks like the remains of a letter at the end of line A1 on one estampage, looks like a scratch on another. However, we need a gu syllable, to form the word guru.
(A3) gir asya te : may needs a correction in sadamvike sya te or sadamvikasya te.
(C3) (s)au°: understand su° ? We could also read yau.