Ancient Indian Colonies in the Far East (Vol. I: Champa; Vol. II: Suvarnadvipa) v1.c9.s68: No. 79. Myson Temple Inscription of Jaya Indravarman IV, dated 1085 Ś

Ancient Indian Colonies in the Far East (Vol. I: Champā; Vol. II: Suvarṇadvīpa) v1.c9.s68

Language: English

No. 79. Myson Temple Inscription of Jaya Indravarman IV, dated 1085 Ś

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The inscription was edited by M. Finot (B. E. F., Vol. IV, p. 969, No. XXIII). For localities (cf. No. 4). It is engraved on a pillar in the temple and contains 19 lines.

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The language is Sanskrit and the inscription is written throughout in verse. There are altogether six stanzas, the metre being vv. 1, 3-6, Indravajrā and v. 2, Vamśasthā.

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The inscription records the donations of king Śrī Jaya Indravarman of Grāmapura to the god Śrīśānabhadreśvara in the year 1085 (=1163 A. D.).

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I. पु चिय् अनाक् श्रीजय-इन्द्रवर्मा प्रादादिदं ग्रामपुरप्रदेशः । वानाग्रभेन्दाविव रत्नसानुं श्रीशानभद्रेश्वर ईश्वरेशे ॥

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II. सनीश्वरात्मा महदीश्वरीकृतो हिरण्यगर्भो न स ईश्वरोऽधुना । हिरण्यगर्भीकृत वग्रतेदसे¹ दशस्ततो येन स नु स्तुतस्सता ॥

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III. नैवाशिषत्तत्सुधियानुशक्त- स्तस्मिन् स दातुं दशादिशु देवः । रत्नाकृतो भूपति पञ्चवक्त्रः पुनर्व्विभर्त्य्य मुखानि पञ्च ॥

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IV. दृष्टैर्महास्यैर्व्वहुवाक् स शर्व्वस्- स्तुत्यात्म² यदत्तसुवर्णकोशः । तत्रैककान्यावचनो न्वलाभाद् देयस्य दत्तेन समानकान्तैः ॥

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V. दयाथ कीर्त्तिश्च गुणश्च यस्य रूपश्च वीर्य्यश्च मुखानि पञ्च । एतानि यद्यद् युगपन् महेश³ सत्कोशनं पञ्च विभर्त्ति वेदम्⁴ ॥

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1. Read उग्रतेदसे.
2. Read स्तुत्यात्मा.
3. Read महेशः.
4. Read चेदम्.

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VI. सत्कोशने तत्र पणे सुवर्णौ करणत्रिकर्णा द्विवपुर्मणीन्द्रे । मुक्तासु धात्रीधरषट्समूहे रूप्ये परोप्यम्बरशून्यकर्णाः ॥

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1. Pu ciy Anāk Śrī Jaya Indravarmā, of Grāmapura, has given this, like a bejewelled peak, to the god of gods, Śrīśānabhadreśvara in the year denoted by ‘arrow-eight-sky-moon’ i. e. 1085.

2. That godly king being elevated to the position of over-lord, Brahmā (Hiranya-garbha) was no longer the lord of creation. The king then made himself such a hiranya-garbha¹ (i. e. one filled with gold) by means of his brilliant valour, and was on that account praised by the honest men.

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¹ Hence the contradiction.

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3. The five-faced god was unable to give his blessings to the king in all the ten directions (on account of the wisdom of the great king ?); so for protecting the king he has again, to-day, put on five faces (thus making ten in total).

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4. Śarvva, who is worthy of praise, has a great store of words, as is apparent from his (five) great and visible faces. But although presented with a golden kośa he remains dumb before its unique splendour, not having anything to give which equals in splendour the thing that was given to him.

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5. In order to sing simultaneously the glories of the king's five-fold virtues viz. mercy, fame, merit, beauty and strength, Maheśa has assumed five faces as well as five kośas (coverings or vocabularies).² 6. 232 golden paṇas, 82precious stones, 67 groups of pearls, and 200 paṇas of silver have been given for the kośa.

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² ‘Pañca satkośanam’ is taken in a collective sense. The proper from would be ‘satkośanapañcakam.’