Ancient Indian Colonies in the Far East (Vol. I: Champa; Vol. II: Suvarnadvipa) v1.c9.s22: Nos. 24 a, 24 b. Glai Lamov Stelae Inscriptions of Indravarman I dated 723 Śaka
Ancient Indian Colonies in the Far East (Vol. I: Champā; Vol. II: Suvarṇadvīpa) v1.c9.s22
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Nos. 24 a, 24 b. Glai Lamov Stelae Inscriptions of Indravarman I dated 723 Śaka
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These two inscriptions were edited by M. Bergaigne (Corpus No. XXIII, p. 218).
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Glai Lamov is the name of a thicket amidst the rice fields in the valley south of Phanrang. The two inscriptions are engraved on two faces of a stelae. No. 24 (a) contains 22 lines, and No. 24 (b), 23. The language is Sanskrit. No. 24 (a) contains 14 verses and a fragment in prose, the metre being, v. 1, Anuṣṭubh, v. 2, Indravajrā, vv. 3-8, and vv. 10-14, śloka, and v. 9, Śārdūlavikrīḍita. No. 24 (b) has a long prose text at the beginning, then two verses (metre Vamśastha), then another prose text, and lastly one verse in Śloka metre.
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The inscription No. 24 (a) gives a short genealogy, comprising three names, *viz.* Prathivindravarman, his sister's son Satyavarman, and lastly, the brother of the latter, Indravarman. It refers to the installation of two images of Śiva, called, after the king, Indrabhogeśvara and Indrabhadreśvara, and records the installation of a third, called Indraparameśvara, in the year 723 Ś. (= 801 A. D.).
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No. 24 (b) records the donations made by Indravarman to the God Śaṅkara-Nārāyaṇa.
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TEXT.
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(a).
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ओम्
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I नमोऽस्तु सर्व्वदेवेभ्यः प्रजानां निरुपद्रवाः । राज्ञश्च विजयो नित्यं स्म भवन्तु महीतले ॥
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II श्रीमान्नरेन्द्रः प्रथिीन्द्रवर्मा ख्यातस्ववंशैर्जगति प्रभावैः । ह्यस्तीति लोके स भुनक्ति भूमिं शक्त्या च निर्जित्य रिपू¹ हि सर्व्वान् ॥
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¹ Read रिपून्
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III चम्पाञ्च सकलां भुक्त्वा स एव परमो नृपः । तस्य राज्ये सुभिक्षा² स्यान्नानाद्रव्याणि सन्ति च ॥
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² Read सुभिक्षं
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IV न्यहनत् तस्करान् सर्व्वान् तमो भानुरिव प्रभुः । शितरश्मिर्यथा व्योम्नि तथा वंशे स शोभते ॥
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V अथ कालेन महता शम्भोर्भक्तिपरायणात् । कीर्त्या च धर्मेण सता रुद्रलोकमगान्नुपः ॥
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VI तस्यैव भागिनेयोऽसौ श्रीमान् वीर्य्यतमो नृपः । सत्यवम्मेति नामाख्यः ख्यातो लोके स्वकर्म्मभिः ॥
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VII साद्रिद्रुमारणवा भूमिर्दिशश्च विदिशस्तथा । तस्यं भावेन महता घूर्णितश्च समन्ततः ॥
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VIII तस्य प्रमुखत स्थातुं न शक्नो वा परो युधि । विष्णोर्यथासुरभ्रष्टस्तन्तु पराङ्मुखः ॥
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IX कान्त्योळ्यां कुसुमायुधेन सदृशश्चक्रेण तुल्यो जये शक्त्युग्रेण यशोर्थिनेऽतिबलवान् देवेन्द्रपुत्रोपमः । मान्यो मानवसंगमेषु च सतां ताद्यैर्गरूपो विभु- र्भावानाजयति प्रमथ्य च रिपून श्रीसत्यवर्मा नृपः ॥
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X चिरकालेन महता प्राप्ते स निधनं गतः । ज्ञानेन धर्मसंयुक्तो लोकमैश्वरमाप्नुयात् ॥
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XI तस्यानुजश्च नृपतिश्श्रीमान् धर्मपरोऽभवत् । इन्द्रवर्मेति विव्यातस्तेजसा बलवान् भुवि ॥
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XII स युद्धे न्यगमत् शत्रूनृपोऽपि परवीरहा । समीद्य वलसंयुक्तो मृगेन्द्र इव कुञ्जरान् ॥
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XIII भूमौ विजयते राजा वीर्यवान् यशसान्वितः । सोऽहनत् परसैन्यानि वज्रहस्त इवासुरान् ॥
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XIV व्यरोचत महाप्राज्ञो राजा शूरसमन्वितः । राज्ये हि धर्मसंयुक्तो धर्मराज इवाभवत् ।
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स एव राजा श्रीमान् प्रथमतरन्ताविन्द्रभोगेश्वरं वीरपुरे स्वयमेव स्थापयेत् तिथिकरणमुहूर्त्त नक्षत्रदिवसलग्नयोगेन तदनन्तर- मिन्द्रभद्रे श्वरमुपस्थापितवान् ॥
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अथापि शरदि निर्मलकह¹शशिराजवंशसंभूतेन धराधर- तनुजकान्तिकोमलशरीरप्रदेशेन तारागणोदयगिरिशिखरनिशाकरेणेव वरभवनगवाक्षप्रदेशविनिहितवदनकमलकुड्मलेन मृगदर्पणो- त्करसुगन्धचन्दनानुलेपनभवलिनोरस्थलवायुद्वयेन² प्रयुतरभाग्यसंप- दुपबृंहितपरमराज्यराजलदमीलक्षणोपचितकर्मस्वभावेन परबल- स्वबलधनुर्ज्यानिषेपेयनिघोषपरिकम्पितसमरभूमिभोगनिश्चलचित्तच- न्दप्रभावेन [ण] राजेन्द्रवर्मेणह स भगवानिन्द्रपरमेश्वरस्सकल- जगद्धितकारिणःश्रीसत्यवर्मणो वरभवनस्थाने स्थापितश्चापि परमशुद्धेन मनसा समस्तमुनिजनतपोधनविबुधविप्रगणैभ्यः परस्परमुदितप्रवृत्तचित्तेभ्योऽधिकृतप्रयत्नेन¹ धनदानैरपि शकपतिसमये लोकयमपर्वते क्याले² (?) यकसितपट्टनवम्याः निशायामुत्तराषाढर्त्तेण चन्द्रवारसहितेन कर्कटलग्नेन यावद्धसुमतीपर्व्वतमहार्णवाकाशमित्यस्ति तावदित्येव स्थिरो भवतु ।
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¹ Read 'कल'.
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² Read 'नुलेपनधवलितोरस्थलवायुद्वयेन'.
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ओम् जयति महासुरपुरत्रयावमर्द्देण [न] विविधविक्रमोऽपि सितभस्मप्रभावयोगादिजपहुङ्कारनिर्म्मलतरशरीरप्रदेशश्च गगनान्तरस्फुरितविद्युदनेकचञ्च्वारुहचिरविततशिखिशिखावलीज्वलितनेत्रत्रयज्योत्स्नो द्योतितसकलजगन्मण्डलीस्थितिरर्भाति बहुतरकनकरजततरुलताविगुठिततुहिनगिरिशिखरगह[न?]विवरान्तरस्थितोऽवनतसिद्धचारणहरिणमुखशतमखमुखतियविबुधगणमस्तककिरीटमणि किरणविरुल्लुरितपादबिम्बो निपतितरक्वन्धुर्ज्जावकसुमरैणुरञ्जितचरणतलकमलकोमलमृणालनालस्तु नभस्तलनिस्तृतगम्भीरगङ्गाजलनिपातधाराधौततरजटाधारोऽल्यहङ्कारकामाङ्गदहनस्ससुरासुरमुनिसिद्धयक्षगन्धर्व्वकिन्नरवरप्सरोगणपवित्रचरणयुगलाम्भोरुहश्चातिवलदर्प्न्धासुरश्च स भगवान् महेश्वरोऽपि जगत [:] स्थित्युत्पत्तिप्रलयकारणस्तु तथापि नारायणस्ससमस्त भुवनपरिरक्षणसमर्थभावः क्षीरार्णवतरङ्गसङ्घाततलशयनअनन्तभोगभुजगपरिसेवितचतुर्भुजभुवनस्तम्भश्चापि गोवर्धनगिरिधरणसुरासुरमुनिवन्दितचरणारविन्दस्तु कृतमधुकंसासुरकेशिचानूरिप्रलम्बनिधनोऽपि मधु कैटभरुधिरसन्ध्यायमानचरणखमणिदर्पणश्चापि यदेकमूर्त्तिस्थितस्तत इति शङ्करनारायणोऽपि भगवान् सुरचिताभरणकनकपञ्जरीकृततनुवरैकदेशस्तु तस्य प्रसादोऽस्तु भगवते श्रीमत् इन्द्रवर्मणे सर्व्वोपभोगान् स ददातु तस्मै सर्व्वैश्वर्याणीहामुत्र वा तस्य राज्ञो यथेप्सिताः भवन्तु
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1. Read 'विकृत°' (रिक्त—does not offer any suitable meaning).
2. I think this is काले विकसितपट्टनवम्याः (i.e. ninth day of the bright fortnight.)
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स्म ॥ तस्मै सकलकोशकोष्ठागारसान्तःपुरविलासिनीदासदासीगो- महिष्येत्रादिद्रव्यं हेमकटिसूत्रवलयनूपुरकिरीटमणिप्रवालहा- रादिभूषणं रजतकुम्भाभ्राजनव्यजनातपत्रकदवलचामरशरा- वादिपरिभोगं स श्रीमानिन्द्रवम्म्र्म्मति परमेश्वरचरितनिरन्तरमनास् सुरपतिरिव दत्तवान् सकललोककारणप्रसादातिशयभ्यो विगतकलुष- चित्तभावेन ॥
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I. य एव राजा परिरक्षति प्रभुः परस्य दत्तन्तु नृपस्य शासनम् । हि तस्य राज्ञः परिरक्षतु स्वकम् परोऽपि राजा वसुधातले धनम् ॥
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II. य एव राजा तु विनाशयन् धनं परस्य दत्तन्तु नृपस्य शासनम् । परोऽपि राजा तु विनाशयेत्पुनः स तस्य राज्ञो वसुधातले स्वकम् ॥
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प्रथमत रन्तावत् श्रीकोष्ठागारं पवित्रेश्वरस्य कोष्ठागारं ममौ- चकोष्ठागारं भुवनाग्रपुरकोष्ठागारद्वयं क्लजदटीप्रदेशग्रामैकं चं(?) - लैपगिरिशिखरोत्तुंगदीर्घं सर्वाणि तेन दत्तानि तस्मै चित्तप्रसादेन ॥ ये केचित् साधुपुरुषाः स्वपुण्यपरिरक्षार्थं ते तानि सर्वाणि संरक्ष्य दीर्घायुषा¹ भवन्तु सर्वैः कुलसन्तानैस्स्वर्गं वसन्तु यावदिन्द्रोऽपि दिवस्थो ह्यस्त्यनेकशतसहस्रकल्पेषु तावदेवताविशेषैः रमन्तु स्म ॥ ये केचित् पापपुरुषाः नरकनिर्भयाः तानि द्रव्यानि [णि] वा हरन्ति नाशयन्ति ते हल्पायुषा¹ भवन्तु नरके पतन्तु सर्वैः सप्तमकुलैः यावत् सूर्य्याचन्द्रमसौ ग्रहनक्षत्रतारागास्सन्ति तावत् नरके वसन्तु स्म ॥ सर्वाणीमानि वचनानि पुरोहिताग्रासब्राह्मणपण्डिततापसगणानां यदा श्रीपरमपुरोहितेन हूयमाने वरण्णाले लिह्यमाने ज्वालमाने तदा सर्वै शापमवदन् ॥ ये तान्यनुचरन्ति ते दीर्घायुषा¹ भवन्तु ॥ उक्तं हि :—
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III. पाकभेदः कृतघ्नश्च भूमिहर्त्ता च ते त्रयः । नरकात्² न निवर्त्तन्ते यावच्चन्द्रदिवाकरौ ॥
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1. Read ºषो 2. Read न्
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TRANSLATION.
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1. Reverence to all the gods! May the people be free from calamities, and the king always victorious in this world.
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2. The fortunate king Prathivīndravarmā¹, famous in the world for his family and prowess, enjoyed the lands by having conquered all his enemies by his own power, while he was in the world.
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¹ It may be a mistake for ‘पृथिवीन्द्रवर्मा’ or the change of form may be deliberate. Elsewhere we have ‘प्रथ’ for ‘पृथ’.
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3. Having enjoyed the whole of Champā, he flourished as a great king. There were abundance of alms (i. e. means of subsistence) and various things in his kingdom.
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4. The king destroyed all the thieves, as the sun dispels the darkness. He shone in his family as the moon does in the sky.
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5. After a long time, on account of his devotion to Śambhu, his glory, and his pursuit of good law, the king went to the world of Rudra (i. e. died and went to heaven).
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6. The king called Satyavarmā, fortunate and very heroic, and renowned in the world by his own actions, was his nephew (sister's son).
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7. The earth, with its mountains, trees, and oceans, as well as the directions, both cardinal and intermediary, turned round in all directions, by (the pressure of) his great power.
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8. In the combat, the enemies could not stand (the ground) in his presence, but turned their face on seeing him, as the Asuras did on seeing Viṣṇu.
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9. By his beauty he was like cupid in this world; by his victories he was comparable to Indra; by his prowess he was like Ugra (i. e. Śiva); among those who desire glory he was very strong, like the son of Indra;¹ in the assembly of men he was respected by honest persons; his appearance was terrible like that of Tārkṣya (Garuḍa); he, the king Satyavarmā, master of sentiments (or, master of all creatures), is victorious by having churned (i. e. exterminated) all his enemies.
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¹ Bergaigne takes ‘शक्त्युप्रेण’ as an ordinary adjective, and translates: among those who desire the glory . he was like Indra, terrible by his power of vanquishing. In ‘यशोधिनें’ we have the fourth case ending instead of the seventh.
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10. The king died without reigning for a long time, and being devoted to his duty, he secured the world of Īśvara, by virtue of his great knowledge.
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11. His younger brother Indravarma became king; he was fortunate, dutiful, powerful and renowned in the world for his strength.
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12. Although a king (nṛpa, lit. protector of men), he was a destroyer of enemies, heroes in combat, and accompanied by his army he attacked the enemies as soon as he saw them, as a lion attacks an elephant.
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13. The powerful and renowned king triumphs in the world; he destroyed the army of the enemies as Indra destroyed that of the Asuras.
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14. The king who was very wise, and surrounded by heroes,—flourished greatly. Faithful to law in his kingdom, he was like Dharmarāja (Yama or Yudhiṣṭhira).
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The fortunate king himself at first installed Indrabhogeśvara at Vīrapura after having selected the *tithi*, *Karaṇa*, *muhūrtta*, *nakṣatra*, *divasa* and *lagna*. (15) Then he installed Indrabhadreśvara.
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He, who is born in the family of the spotless moon of autumn,—whose body is delicate and beautiful like that of Cupid,¹—who appears like the moon in the midst of the stars at the summit of the mountain Udayagiri, when he shows his face, fair as a lotus bud, from the window of his magnificent palace,—whose hands and breast have been made white by the application of an abundance of perfumed sandal and musk,—who is habituated to noble actions as indicated by signs of royalty fostered by his magnificent good fortune,—whose terrible majesty (is manifest when) his heart remains unmoved in the vast² battle-field thoroughly shaken by the noise arising from the striking of the bowstrings of his own and his enemies' armies,—he, king Indravarmā installed in the excellent house of Satyavarmā, the God Indra Parameśvara, the cause of the prosperity of the whole world,—in a pure mind, and after having given riches, by sincere efforts, to all the Munis, ascetics, and learned Brāhmaṇas of lofty thoughts and inclinations, in the year of the Śakas denoted by ‘loka-yama-parvvata’ (723) (astronomical details follow). May this endure as long as the earth, the mountains, the great oceans, and the sky.
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¹ The son of ‘चराचर’ i. e. Viṣṇu.
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² Bhoga here stands for आभोग.
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Victorious is He,—who even having performed various feats of prowess in destroying the three cities of the great Asuras, has the body (of an ascetic)³, white with ashes, and purified by means of miracles, *yoga*, *japa*, *huṅkāra*, etc.;—who is illumined by the three eyes which glow like many beautiful flickering sparks of fire, and shine like lightning traversing the sky;—who illumines the whole universe, and shines, being situated in a deep cavern on the summit of the Himālaya mountain which is covered with abundance of gold, silver, trees and creepers;—the disc of whose feet is anointed by the rays of the jewels of the crowns at the head of the Siddhas, Cāraṇas, Hari, Kārttika, Indra, and other gods prostrate before him;—the lower part of whose feet, soft as the stalk and root of the lotus, is dyed with the pollen of the red¹ Bandhujīva flowers scattered on the ground, while his matted hair is washed by the fall of the deep waters of the Gaṅgā descending from heaven; —who burnt the body of Kāma who was very proud; whose two feet, like two lotuses, cause purification to the multitude of gods, Asuras, Munis, Siddhas, Yakṣas, Gandharvvas, Kinnaras, and beautiful Apsaras; —who is destroyer of the Asuras blinded by the pride of their excessive strength;—who is the greatest God (Maheśvara), and the cause of the origin, maintenance and destruction of the world.
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³ The underlying idea is that asceticism ill suits a ferocity described above, hence the virodha, i. e. contradiction.
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¹ There may be a pun on the word 'रक्त'-meaning blood (of the victims sacrificed before Śiva.)
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Again, Nārāyaṇa is also capable of protecting the whole world. His four arms—the pillars of the world—are served by the serpent king with infinite hood, whose fathomless bed is formed by the deep of the ocean of milk beneath its mighty waves, while homage is paid to his lotus-feet by the gods, Asuras and Munis, as he held aloft the mount Govardhana; he destroyed Madhu, Kaṁsa, the Asura, Keśi, Cāṇūra, Ariṣṭa and Pralamba, while the nail of his feet, dyed crimson (lit. made to appear like evening) by the blood of Madhukaiṭabha, appeared like a jewelled mirror.
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These two gods are united in one image which is therefore called Gol Śaṅkaranārāyaṇa, one part of whose august body appears to be made of gold on account of the excellent gold ornaments. May the grace of the God fall upon His Majesty king Indravarma. May the God grant him all kinds of wealth and enjoyments and fulfil all desires of the king both in this world and in the next.
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The fortunate king Indravarma, who always thinks of the work of the great God, and is like the king of gods, has given Him all the treasures, grain-stores, together with women of the harem, male and female slaves, oxen, buffaloes, fields and other objects; golden waistband, bracelet, anklet, diadems, jewels, pearls, corals, necklaces and other ornaments; silver jug and dishes for rice, fans, umbrellas, pitchers for drinking water¹ (?), chowries, shallow earthen dishes, and other articles of enjoyment, for gaining an excess of favour from the cause of all the worlds (i. e. the God), and with a heart free from all sordid thoughts.
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¹ 'Kadava' is not in the dictionary,—Kada means 'giving water'.
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1. Whatsoever king, himself a master, guards the donations made by other kings, he will see his own wealth in this world respected by other kings.
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II. Whatsoever king, on the other hand, destroys the donations made by other kings, he will see his own wealth in this world destroyed by other kings.
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In the first place, the granary of Śrī, the granary of Pavitreśvara, the granary of Mamaue, the two granaries of Bhuvanāgrapura, a village in the district of Klajadaṭi extending as far as the high summit of the mountain Chamlaip—all these have been given to the God by the king with a pure heart. Let the virtuous persons desiring to gain religious merit protect the above (goods) and live long in this world, and afterwards live in the heaven with generations of their race, as long as Indra resides.
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there; may they take delight there with other great gods for millions of aeons.
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Those vicious persons who, fearless of hell, rob those goods or destroy them, let their lives be of short duration, and let them fall into hell, and reside there with seven generations, as long as the sun, the moon, the planets, the constellations and the stars endure.
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All these words have been said by the multitude of priests, persons having right to seats in the first rank, the Brāhmaṇas, the learned men, and the ascetics; while the chief priest was offering to the fire barṇmāla, ablaze as it was being licked, they uttered these imprecations.
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Those who follow (the above regulations) would be of long life. It is said:
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Those who destroy the ripe grains, those who are ungrateful and those who take others' lands,—these three never come back from hell as long as the sun and the moon endure.