Stela of Tuol Ang Chi Chmar (K. 1352), 590 Śaka

Editors: Kunthea Chhom, Arlo Griffiths, Dominic Goodall, Chhunteng Hun.

Identifier: DHARMA_INSCIK01352.

Summary: The inscription contains ten lines in Sanskrit forming five stanzas in anuṣṭubh metre. The poem opens with a praise of god Śiva. In the second verse, a devotee of god Śiva namely Nandīrāśi under the reign of king Jayavarman I established a hermitage (āśrama). The verse III mentions a donation of wealth of the protagonist to the hermitage. The last two stanzas consist of a malediction and a benediction for the protection of the foundation.

Hand description:

The lettering is characteristic of the seventh century CE. There is a carving of lotus with a line of circles below.

Language: Sanskrit.

Repository: Khmer (tfc-khmer-epigraphy).

Version: 2024-12-20 13:30 (9724a0f), last modified 2024-08-23 17:29 (d665ef6).

I. Anuṣṭubh

⟨1⟩ ⟨Column a⟩(ja)yaty a(m)a(ra)ṇā(rthe) ya⟨Column b⟩ś

śrīmāñ chakti-trayāt prabhuḥ

⟨2⟩ ⟨Column a⟩jagat-sakala-ka(r)tt(e)śa⟨Column b⟩s

sārddha-candra-jaṭā-dharaḥ

II. Anuṣṭubh

⟨3⟩ ⟨Column a⟩(ta)s(m)i(n) r(ājādhirājasya)

⟨Column b⟩(rājye śrījayava)rmmaṇaḥ

⟨4⟩ ⟨Column a⟩tad-āśramaṁ samaka(ro)⟨Column b⟩n

nandi(rā)śir vratī mahān·

III. Anuṣṭubh

⟨5⟩ ⟨Column a⟩nabhaś-chidra-śarair llakṣye

⟨Column b⟩śakā¡p!⟨b⟩de mādhavasya ca

⟨6⟩ ⟨Column a⟩gu(rvartha)ṁ paurṇnāmāsyāñ ca

⟨Column b⟩so ’vyadād idam āśrame

IV. Anuṣṭubh

⟨7⟩ ⟨Column a⟩yoginām āśrama-dravya⟨Column b⟩m

ito lobhāj jihīrṣati

⟨8⟩ ⟨Column a⟩sa pāpaśūro niraye

⟨Column b⟩nimajjed ā bhuvas sthite[ḥ]

V. Anuṣṭubh

⟨9⟩ ⟨Column a⟩sva-puṇyaṁ para-puṇyam vā

⟨Column b⟩cira-kālena hīnakam·

⟨10⟩ ⟨Column a⟩sva-dhanair yyo ’nuvarddheta @

⟨Column b⟩sa svarggāyopakalpyate

Apparatus

⟨1⟩ a(m)a(ra)ṇā(rthe) ⬦ amaraṇātho CH • The term amaraṇārthe should perhaps more properly be transcribed amaraṇātho, since, if the final graph represents rthe, we would normally expect the final vowel-marker to be placed in front of the raised r (as in °kartteśas in the following line), rather than before the th underneath. But this requires assuming a (not impossible) grammatical anomaly. If we were to read amaraṇātho (instead of amaraṇārthe), we would have to assume mistaken retroflexion of the initial consonant of the word nātha, induced by the r in the preceding word in the compound. In that case, the verse would begin “He who (yaḥ) is victorious (jayati), the Lord of immortals (amaraṇāthaḥ), …”.

⟨4⟩ samaka(ro)_n ⬦ samakaro_t CH. — ⟨4⟩ nandi(rā)śir ⬦ tandirāśir CH.

⟨6⟩ ’vyadād ⬦ ’bhyadād CH.

⟨8⟩ sthite[ḥ] • For the suppletion of a final visarga, of which no trace is visible, see note to the translation below.

⟨10⟩ @ • At the end of the third quarter-quarter, there is a counter-clockwise spiral which long puzzled me because the meter forbids another syllable here. Hun Chhunteng has kindly supplied the solution: he has explained, in an unpublished paper, that this symbol is used simply to fill space so that the end of this third quarter is aligned with the previous third quarters of the inscription, and he has shown that the symbol is used elsewhere, for instance in another pre-Angkorian inscription that we read at the TIISRR, namely K. 1417. Since his pointing this out, I notice that it also occurs in K. 151 after the third quarter of stanza VIII, where it also evidently puzzled Cœdès. — ⟨10⟩ °kalpyate • As Kataoka Kei has pointed out, we expect rather °kalpate, which would give the intended sense. We have translated as though the text read °kalpate. — ⟨10⟩ svadhanair ⬦ svavanair CH.

Translation by Goodall 2020

I–II

He who (yaḥ) is victorious (jayati), for the sake of non-death (amaraṇārthe), who is glorious (śrīmān) [and] all-powerful (prabhuḥ) by means of His three powers (śaktitrayāt), the all-creator of the universe (jagatsakalakarttā), the Lord (īśaḥ), whose matted locks [are adorned] with the crescent moon (sārddhacandrajaṭādharaḥ), in this (tasmin) reign (rājye) of the overlord of kings (rājādhirājasya) Jayavarman [I], the great (mahān) follower of religious observances (vratī) Nandirāśi created/completed (samakarot) an āśrama of Him.

III–IV

In the śaka year (śakābde) known (lakṣye) by void (0 = nabhaḥ°), orifices (9 = °chidra°), arrows (5 = °śaraiḥ), on the full-moon day (paurṇamāsyāṁ) of [the second month of spring, namely] Mādhava, he gave, for the merit of his parents (gurvartham), this [collection of] monastery goods (āśramadravyam) to the Yogins in the āśrama. [If someone] out of greed (lobhāt) desires to steal (jihīrṣati) from this [monastery] (itaḥ), that ace among villains (pāpaśūraḥ) must sink (nimajjet) into hell (niraye) for as long as (ā) the earth (bhuvaḥ) perdures (sthiteḥ).

V

He who, with his own wealth, increases his own or another’s merit[orious foundation, on the grounds that such a foundation is] liable to diminish over time, is fit for heaven.

Bibliography

First edited by Chhunteng Hun (2018, pp. 44–47) with a Khmer translation; re-edited by Dominic Goodall (2020, pp. 325–343) with an English translation.

Primary

[DG] Goodall, Dominic. 2020. “Nandirāśi's Pāśupata Monastery: K. 1352 (590 śaka), a non-royal Sanskrit Inscription in Kampot from the reign of Jayavarman I.” In: LIBER AMICORUM Mélanges réunis en hommage à / in honor of Ang Chouléan. Edited by Grégory Mikaelian, Sophearith Siyonn and Ashley Thompson. Paris, Phnom Penh: Péninsule / Association des Amis de Yosothor, pp. 325–343. [URL]. Pages 325–343.

[CH] Hun, Chhunteng. 2018. “សិលាចារឹកទួលអង្គជីឆ្មារ K. 1352 [Inscription of Tuol Ang Chi Chhmar K. 1352].” Kambuja Suriyā (4), pp. 44–47. [URL]. Pages 44–47.

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<p>The inscription contains ten lines in Sanskrit forming five stanzas in anuṣṭubh metre. The poem opens with a praise of god Śiva. In the second verse, a devotee of god Śiva namely Nandīrāśi under the reign of king Jayavarman I established a hermitage (āśrama). The verse III mentions a donation of wealth of the protagonist to the hermitage. The last two stanzas consist of a malediction and a benediction for the protection of the foundation.</p>

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<p>The lettering is characteristic of the seventh century CE. There is a carving of lotus with a line of circles below.

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<l n="b">śrīmāñ chakti-trayāt prabhuḥ</l>

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<l n="d">sārddha-candra-jaṭā-dharaḥ</l>

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<l n="a"><lb n="3"/><milestone unit="column" n="a"/><unclear>ta</unclear>s<unclear>m</unclear>i<unclear>n</unclear> r<unclear>ājādhirājasya</unclear></l>

<l n="b"><milestone unit="column" n="b"/><unclear>rājye śrījayava</unclear>rmmaṇaḥ</l>

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<l n="d">nandi<unclear>rā</unclear>śir vratī mahān·</l>

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<l n="a"><lb n="5"/><milestone unit="column" n="a"/>nabhaś-chidra-śarair llakṣye</l>

<l n="b"><milestone unit="column" n="b"/>śakā<choice><orig>p</orig><reg>b</reg></choice>de mādhavasya ca</l>

<l n="c" real="+++++++-"><lb n="6"/><milestone unit="column" n="a"/>gu<unclear>rvartha</unclear>ṁ paurṇnāmāsyāñ ca</l>

<l n="d"><milestone unit="column" n="b"/>so ’vyadād idam āśrame</l>

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<l n="a"><lb n="7"/><milestone unit="column" n="a"/>yoginām āśrama-dravya<milestone unit="column" n="b"/>m</l>

<l n="b">ito lobhāj jihīrṣati</l>

<l n="c" real="-+-++--+"><lb n="8"/><milestone unit="column" n="a"/>sa pāpaśūro niraye</l>

<l n="d"><milestone unit="column" n="b"/>nimajjed ā bhuvas sthite<supplied reason="lost">ḥ</supplied></l>

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<l n="a"><lb n="9"/><milestone unit="column" n="a"/>sva-puṇyaṁ para-puṇyam vā</l>

<l n="b"><milestone unit="column" n="b"/>cira-kālena hīnakam·</l>

<l n="c"><lb n="10"/><milestone unit="column" n="a"/>sva-dhanair yyo ’nuvarddheta <g type="spiralR"/></l>

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<rdg source="bib:Hun2018_01">amaraṇātho</rdg>

<note>The term <foreign>amaraṇārthe</foreign> should perhaps more properly be transcribed <foreign>amaraṇātho</foreign>, since, if the final graph represents <foreign>rthe</foreign>, we would normally expect the final vowel-marker to be placed in front of the raised <foreign>r</foreign> (as in <foreign>°kartteśas</foreign> in the following line), rather than before the <foreign>th</foreign> underneath. But this requires assuming a <supplied reason="explanation">not impossible</supplied> grammatical anomaly. If we were to read <foreign>amaraṇātho</foreign> <supplied reason="explanation">instead of <foreign>amaraṇārthe</foreign></supplied>, we would have to assume mistaken retroflexion of the initial consonant of the word <foreign>nātha</foreign>, induced by the <foreign>r</foreign> in the preceding word in the compound. In that case, the verse would begin “He who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> is victorious <supplied reason="explanation"><foreign>jayati</foreign></supplied>, the Lord of immortals <supplied reason="explanation"><foreign>amaraṇāthaḥ</foreign></supplied>, <gap reason="ellipsis"/>”.</note>

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<lem>samaka<unclear>ro</unclear><space/>n</lem>

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<lem>nandi<unclear>rā</unclear>śir</lem>

<rdg source="bib:Hun2018_01">tandirāśir</rdg>

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<lem>’vyadād</lem>

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<lem>sthite<supplied reason="lost">ḥ</supplied></lem>

<note>For the suppletion of a final <foreign>visarga</foreign>, of which no trace is visible, see note to the translation below.</note>

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<note>At the end of the third quarter-quarter, there is a counter-clockwise spiral which long puzzled me because the meter forbids another syllable here. Hun Chhunteng has kindly supplied the solution: he has explained, in an unpublished paper, that this symbol is used simply to fill space so that the end of this third quarter is aligned with the previous third quarters of the inscription, and he has shown that the symbol is used elsewhere, for instance in another pre-Angkorian inscription that we read at the TIISRR, namely K. 1417. Since his pointing this out, I notice that it also occurs in K. 151 after the third quarter of stanza VIII, where it also evidently puzzled Cœdès.</note>

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<lem>°kalpyate</lem>

<note>As Kataoka Kei has pointed out, we expect rather <foreign>°kalpate</foreign>, which would give the intended sense. We have translated as though the text read <foreign>°kalpate</foreign>.</note>

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<lem>svadhanair</lem>

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<p rend="stanza" n="1-2">He who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> is victorious <supplied reason="explanation"><foreign>jayati</foreign></supplied>, for the sake of non-death <supplied reason="explanation"><foreign>amaraṇārthe</foreign></supplied>, who is glorious <supplied reason="explanation"><foreign>śrīmān</foreign></supplied> <supplied reason="subaudible">and</supplied> all-powerful <supplied reason="explanation"><foreign>prabhuḥ</foreign></supplied> by means of His three powers <supplied reason="explanation"><foreign>śaktitrayāt</foreign></supplied>, the all-creator of the universe <supplied reason="explanation"><foreign>jagatsakalakarttā</foreign></supplied>, the Lord <supplied reason="explanation"><foreign>īśaḥ</foreign></supplied>, whose matted locks <supplied reason="subaudible">are adorned</supplied> with the crescent moon <supplied reason="explanation"><foreign>sārddhacandrajaṭādharaḥ</foreign></supplied>, in this <supplied reason="explanation"><foreign>tasmin</foreign></supplied> reign <supplied reason="explanation"><foreign>rājye</foreign></supplied> of the overlord of kings <supplied reason="explanation"><foreign>rājādhirājasya</foreign></supplied> Jayavarman <supplied reason="subaudible">I</supplied>, the great <supplied reason="explanation"><foreign>mahān</foreign></supplied> follower of religious observances <supplied reason="explanation"><foreign>vratī</foreign></supplied> Nandirāśi created/completed <supplied reason="explanation"><foreign>samakarot</foreign></supplied> an <foreign>āśrama</foreign> of Him.</p>

<p rend="stanza" n="3-4">In the <foreign>śaka</foreign> year <supplied reason="explanation"><foreign>śakābde</foreign></supplied> known <supplied reason="explanation"><foreign>lakṣye</foreign></supplied> by void <supplied reason="explanation">0 = <foreign>nabhaḥ°</foreign></supplied>, orifices <supplied reason="explanation">9 = <foreign>°chidra°</foreign></supplied>, arrows <supplied reason="explanation">5 = <foreign>°śaraiḥ</foreign></supplied>, on the full-moon day <supplied reason="explanation"><foreign>paurṇamāsyāṁ</foreign></supplied> of <supplied reason="subaudible">the second month of spring, namely</supplied> Mādhava, he gave, for the merit of his parents <supplied reason="explanation"><foreign>gurvartham</foreign></supplied>, this <supplied reason="subaudible">collection of</supplied> monastery goods <supplied reason="explanation"><foreign>āśramadravyam</foreign></supplied> to the Yogins in the <foreign>āśrama</foreign>. <supplied reason="subaudible">If someone</supplied> out of greed <supplied reason="explanation"><foreign>lobhāt</foreign></supplied> desires to steal <supplied reason="explanation"><foreign>jihīrṣati</foreign></supplied> from this <supplied reason="subaudible">monastery</supplied> <supplied reason="explanation"><foreign>itaḥ</foreign></supplied>, that ace among villains <supplied reason="explanation"><foreign>pāpaśūraḥ</foreign></supplied> must sink <supplied reason="explanation"><foreign>nimajjet</foreign></supplied> into hell <supplied reason="explanation"><foreign>niraye</foreign></supplied> for as long as <supplied reason="explanation"><foreign>ā</foreign></supplied> the earth <supplied reason="explanation"><foreign>bhuvaḥ</foreign></supplied> perdures <supplied reason="explanation"><foreign>sthiteḥ</foreign></supplied>.</p>

<p rend="stanza" n="5">He who, with his own wealth, increases his own or another’s merit<supplied reason="subaudible">orious foundation, on the grounds that such a foundation is</supplied> liable to diminish over time, is fit for heaven.</p>

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<p>First edited by Chhunteng Hun (<bibl rend="omitname"><ptr target="bib:Hun2018_01"/><citedRange unit="page">44-47</citedRange></bibl>) with a Khmer translation; re-edited by Dominic Goodall (<bibl rend="omitname"><ptr target="bib:Goodall2020_01"/><citedRange unit="page">325-343</citedRange></bibl>) with an English translation.</p>

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