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<title>Bakul rock (C. 23), 751 Śaka</title>
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<forename>Arlo</forename>
<surname>Griffiths</surname>
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<forename>Salomé</forename>
<surname>Pichon</surname>
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<respStmt>
<resp>intellectual authorship of edition</resp>
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<forename>Arlo</forename>
<surname>Griffiths</surname>
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<authority>DHARMA</authority>
<pubPlace>Lyon</pubPlace>
<idno type="filename">DHARMA_INSCIC00023</idno>
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<licence target="https://creativecommons.org/licenses/by/4.0/">
<p>This work is licensed under the Creative Commons Attribution 4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA.</p>
<p>Copyright (c) 2019-2025 by Arlo Griffiths.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p>A relavitely irregular hand. Bergaigne: <q>L'écriture n'est pas celle des inscriptions de Vikrāntavarman. Elle manque tout à fait, non seulement d'élégance, mais de régularité [...] Cependant, les caractères, pris isolément, sont aussi semblables que possible à ceux du VIIIe siècle śaka, tels qu'on le recontre dans les inscriptions de Satyavarman et d'Indravarman Ier</q>. Can it be identified with the one responsible for C. 14 and C. 25? If so, my comment on non-royal = less professional in commentary needs to be revised.</p>
<p>The space between lines 7 and 8 where the engraver forgot to write the second half of stanza IV is marked by a kākapada within a circle; the same mark, at the start of line 15, indicates the addition written as the bottom of the text.</p>
<!-- Bergaigne, p. 237-238 : “La première moitié du dernier çloka occupe la septième ligne, avec un intervalle entre les deux pādas. Mais la seconde moitié avait été oubliée par le graveur qui l’a ajoutée, avec un signe de renvoi, après la partie tchame, sur deux lignes comprenant chacune un pāda, la quatorzième et la quinzième de l’inscription.” En fait il s’agit des l. 15 et 16. -->
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<p>The project DHARMA has received funding from the European Research Council (ERC)
under the European Union's Horizon 2020 research and innovation programme (grant
agreement no 809994).</p>
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<div type="edition" xml:lang="san-Latn" rendition="class:83233 maturity:00000">
<div type="textpart" n="1">
<head xml:lang="eng">Inscription exposed</head>
<ab><lb n="01"/>śrī</ab>
<lg n="1" met="anuṣṭubh">
<l n="a"><lb n="1"/><milestone unit="zone" n="a"/>vikrānteśvaralokau yau</l>
<l n="b"><milestone unit="zone" n="b"/>tayor nr̥pau sa nāyakaḥ</l>
<l n="c"><lb n="2"/><milestone unit="zone" n="a"/>samanta<supplied reason="omitted">ḥ</supplied> prathito nāmnā</l>
<l n="d"><milestone unit="zone" n="b"/>tasya puṇyam idaṁ matam·<g type="ddanda">.</g></l>
</lg>
<lg n="2" met="anuṣṭubh">
<l n="a" real="-+++--++"><lb n="3"/><milestone unit="zone" n="a"/>vihārau deva-kule <subst><del rend="corrected">dvau</del><add place="inline">dve</add></subst></l>
<l n="b"><milestone unit="zone" n="b"/>jina-śaṅkarayos tayoḥ<g type="ddanda">.</g></l>
<l n="c" real="+-+++--+"><lb n="4"/><milestone unit="zone" n="a"/>pūjanārthaṁ prakurute</l><!-- bha-vipulā! -->
<l n="d"><milestone unit="zone" n="b"/>tāṅ gatiṁ pragataś śubhām·</l>
</lg>
<lg n="3" met="upajāti">
<l n="a"><lb n="5"/><foreign xml:lang="ocm-Latn">humā-tavov·</foreign> saṁgaṇitas tu <foreign xml:lang="ocm-Latn">pāt-pluḥ</foreign></l>
<l n="b" real="++-++--+++">kṣetran tu khāryyā<surplus>ḥ</surplus> daśa ma<orig>stā</orig>ṅke</l>
<l n="c"><lb n="6"/>paratra bhūrīcchati bhogam āryyaṁ</l>
<l n="d">prādāj jināyaiva manaś-śubhena</l>
</lg>
<lg n="4" met="anuṣṭubh">
<l n="a"><lb n="7"/><milestone unit="zone" n="a"/>samanta-putras sthaviraḥ</l>
<l n="b"><milestone unit="zone" n="b"/>buddhanirvvāṇa-saṁjñakaḥ</l>
<l n="c"><add place="bottom" rend="mark"><lb n="15"/>kāvyasya karaṇañ cakre</add></l>
<l n="d"><add place="bottom" rend="mark"><lb n="16"/>jñātaye bhūtale nr̥ṇām·<g type="ddanda">.</g></add></l>
</lg>
<p xml:lang="ocm-Latn"><lb n="8"/>humā pralauṅ·<g type="ddanda">.</g> humā padaiṅ·<g type="ddanda">.</g> ney· śaka vanuḥ humā dvā nan·
<lb n="9"/> <num value="751">751</num><g type="ddanda">.</g>
<lb n="10"/>yāṅ· maṇḍara di parvvata<g type="ddanda">.</g>
<lb n="11"/>vihāra devarakṣa di krauṅ·<g type="ddanda">.</g>
<lb n="12"/>yāṅ· praṇaveśvara di mandauḥ<g type="ddanda">.</g>
<lb n="13"/>vihāra ney· Avista nan· sā pu
<lb n="14"/>pov· puṇya<g type="ddanda">.</g></p>
</div>
<div type="textpart" subtype="trial" n="2">
<head xml:lang="eng">Trials unexposed</head>
<ab><lb n="17"/>śrīyy<unclear>i</unclear> śrīrājavi<unclear>ḥ</unclear></ab>
</div>
</div>
<div type="apparatus">
<div type="textpart" n="1">
<head xml:lang="eng">Inscription exposed</head>
<listApp>
<app loc="1">
<lem>nr̥pau</lem>
<rdg source="bib:Barth+Bergaigne1885-1893_01">gupau</rdg>
<note>Bergaigne adds to his reading the note: <q xml:lang="fra">Pour <foreign>guptau</foreign> ? Le contexte suggérerait plutôt <foreign>gatau</foreign> : mais cette correction serait trop éloignée du texte</q>.</note>
</app>
<app loc="3">
<lem><subst><del>dvau</del><add place="inline">dve</add></subst></lem>
<note>Bergaigne notes that <q xml:lang="fra"><foreign>dvau</foreign>, qui était une faute, a été remplacé par <foreign>dve</foreign>, que le graveur a simplement ajouté à la suite</q>.</note>
</app>
<app loc="4">
<lem source="bib:Finot1903_04">pūjanārthaṁ</lem>
<rdg source="bib:Barth+Bergaigne1885-1893_01">svajanārthaṁ</rdg>
</app>
<app loc="5">
<lem>humā-tavov·</lem>
<note>Barth notes on Bergaigne's edition: <q xml:lang="fra">Je lis <foreign>humātavor</foreign></q>. The second <foreign>v</foreign> is more elongated than the previous one, but is still clearly different from the shape of <foreign>r</foreign> in this hand.</note>
</app>
<app loc="5">
<lem>daśa ma<orig>stā</orig>ṅke</lem>
<rdg source="bib:Barth+Bergaigne1885-1893_01">daśa-ma<choice><sic>stā</sic><corr>stakā</corr></choice>ṅke</rdg>
<note>Unmetrical. Bergaigne's reading as a single compound emended to <foreign>daśamastakāṅke</foreign>, where Daśamastaka is interpreted a toponym, does not seem plausible. The fact that the Cham numerical expression <foreign>pāt-pluḥ</foreign>, in the preceding <foreign>pāda</foreign>, means <q>four ten</q>, i.e. <q>forty</q>, may be relevant in searching for a solution. Presuming that it is, I interpret the text as intended to convey <foreign>masta</foreign> in the (alas virtually unattested) meaning <q>measured</q>, and would resolve the metrical irregularity in one of the following ways: emend <q>mastam aṅke</q>, resolve sandi as <foreign>masta Aṅke</foreign> (wrong sandhi intended to express the locative absolute that should be <foreign>maste 'ṅke</foreign>), or resolve sandhi in the same way but keep a compound (<foreign>masta-Aṅke</foreign>). Other possibilities: emend to obtain the word <foreign>hasta</foreign> or <foreign>vyāma</foreign>.</note>
</app>
<!-- corr. mastam aṅke, masta Aṅke "measured ... in the unit (aṅka) of khārī
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-->
<app loc="8">
<lem>pralauṅ·</lem>
<rdg source="bib:Aymonier1891_01">praloṅ·</rdg>
</app>
<app loc="8">
<lem>padaiṅ</lem>
<rdg source="bib:Aymonier1891_01">padeṅ·</rdg>
<rdg source="bib:Finot1903_04">ṭadaiṅ·</rdg>
</app>
<app loc="10">
<lem>parvvata</lem>
<rdg source="bib:Aymonier1891_01">parvata</rdg>
</app>
<app loc="11">
<lem>devarakṣa</lem>
<rdg source="bib:Aymonier1891_01">devaraksa</rdg>
</app>
<app loc="11">
<lem>krauṅ·</lem>
<rdg source="bib:Aymonier1891_01">kroṅ·</rdg>
</app>
<app loc="12">
<lem>mandauḥ</lem>
<rdg source="bib:Aymonier1891_01">mandoḥ</rdg>
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<div type="translation" resp="part:argr">
<p rend="stanza" n="1">Of the two kings, Vikrānta<supplied reason="subaudible">varman</supplied> and Īśvaraloka, the one renowned by the name Samanta, was the commander. This meritorious work is deemed to be his.</p>
<!-- ECIC II, 295: "De ces deux rois, V. et Ī., celui qui est célèbre sous le nom de Samanta était le chef. Cette oeuvre pie est considérée comme la sienne -->
<p rend="stanza" n="2">He fashions the two monasteries and the two temples of the Jina and of Śaṅkara, in order to worship the two. He has set out to this beautiful destination.</p>
<p rend="stanza" n="3">On the one hand <supplied reason="explanation"><foreign>tu</foreign></supplied>, the sugarcane field is counted as forty, on the other <supplied reason="explanation"><foreign>tu</foreign></supplied> the ricefield as ten, when the number is measured by the <foreign>khārī</foreign>. He wishes much noble enjoyment in the afterlife. He gave <supplied reason="subaudible">them</supplied> only to the Jina with purity of mind.</p>
<!-- alternative (also see commentary): The sugarcane fields are counted to be forty; the ricefields are ten <foreign>khārī</foreign>s; in the ten ... number. He wishes much (enjoyment) in the after life, (so) beautiful in mind he gave its noble enjoyment only to the Jina. -->
<p rend="stanza" n="4">Samanta's son, the elder called Buddhanirvāṇa, carried out the composition of the poem for men on earth to know it.</p>
<p n="9-14">The field Pralauṅ, the field Padaiṅ — this is the Śaka <supplied reason="subaudible">year</supplied> of the donation of those two fields: 751. God Mandara on the mountain. The Devarakṣa monastery on the river. God Praṇaveśvara at Mandauḥ. This monastery. All of it is one meritorious work of the gentleman <supplied reason="explanation"><foreign>pu pov</foreign></supplied>.</p>
</div>
<div type="commentary">
<p>The composition of this text and the execution of its <foreign xml:lang="fra">mise en pierre</foreign> are unusually sloppy. Due to scribal inadvertence, the second hemistich of stanza IV was initially skipped, and appears only in the final two lines after the Cham-language prose part that should have stood at the bottom of the text. Metrical irregularities are observed in stanzas II <supplied reason="explanation">esp. <foreign>pāda</foreign> a</supplied> and III <supplied reason="explanation"><foreign>pāda</foreign> b</supplied>. The resolution of the latter possibly requires assuming an error of sandhi, while it is certain that the <foreign>visarga</foreign> in <foreign>khāryyāḥ daśa</foreign> in that same <foreign>pāda</foreign> cannot be accepted, and the same stanza also involves inconsistencies in the use of tenses <supplied reason="explanation">which I have smoothed over in my translation</supplied>. Such errors, and unusual word order as in <foreign>manaś-śubhena</foreign> <supplied reason="explanation">stanza III, where expected <foreign>śubha-manasā</foreign> is avoided for metrical reasons</supplied>, suggest rather strong influence on the Sanskrit composition from the author's mother tongue, presumably Cham, as does his willingness to insert Cham words into the Sanskrit text <supplied reason="explanation">again, in stanza III</supplied>. The fact that the text is not a royal inscription may mean the work was carried out by a relatively less qualified clerk and artisan.</p>
<p rend="stanza" n="1">On the interpretation of this stanza, where Īśvaraloka is the posthumous name of king Satyavarman, see <bibl><ptr target="bib:Griffiths+Southworth2011_01"/><citedRange unit="page">295</citedRange></bibl>.</p>
<p rend="stanza" n="3">Previous scholars have not recognized that <foreign>tavov</foreign> here must be the Old Cham word for <q>sugarcane</q> (<bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange unit="page">179</citedRange><citedRange unit="entry"><foreign>tabău</foreign>, etc.</citedRange></bibl>). The words <foreign>humā</foreign> and <foreign>pāt pluḥ</foreign> mean, respectively, <q>field</q> and <q>forty</q> in Old Cham.
<!-- Dhātupāṭha, PW (whence MW) records a class-IV root mas, 'to measure, mete', and derived nominal forms masa, masana, masti. MW further records a ppp masta 'measured'.
In Böhtlingk's edition of the Aṣṭādhyāyī, in the appendix giving the Dhātupāṭha, I indeed find "masī parimāṇe (pariṇāme)" as entry 4.112. -->
Regarding the second half of the stanza, it is likely that <foreign>ārya</foreign> is practically equivalent in meaning to <q>Buddhist</q>, while the word bhoga may express the technical meaning <q>economic resource</q>. An alternative translation could therefore be as follows:
<q>He wishes much <supplied reason="subaudible">enjoyment</supplied> in the afterlife, <supplied reason="subaudible">so</supplied> beautiful in mind he gave the Buddhist resource only to the Jina</q>.</p>
<p n="13-14">The final sentence <foreign>Avista nan· sā pu pov· puṇya</foreign> is hard to parse. I tentatively assume that we must read <foreign>pu-pov-puṇya</foreign> as though it were a Sanskrit possessive compound, even though only the element <foreign>puṇya</foreign> is from Sanskrit and the sentence as a whole is formulated in Old Cham.</p>
</div>
<div type="bibliography">
<p>The Old Cam part was edited by É. Aymonier (<bibl rend="omitname"><ptr target="bib:Aymonier1891_01"/><citedRange unit="page">25-27</citedRange><citedRange unit="item">396</citedRange></bibl>), with French word-for-word gloss; the Sanskrit part was edited by A. Bergaigne (<bibl rend="omitname"><ptr target="bib:Barth+Bergaigne1885-1893_01"/><citedRange unit="page">237-241</citedRange><citedRange unit="item">XXV (396)</citedRange></bibl>), with translation into French; textual notes were offered by L. Finot (<bibl rend="omitname"><ptr target="bib:Finot1903_04"/><citedRange unit="page">633-634</citedRange><citedRange unit="item">V</citedRange>, n. 2</bibl>). Bergaigne's edition of the Sanskrit text was published again by R. C. Majumdar (<bibl rend="omitname"><ptr target="bib:Majumdar1927_01"/></bibl>), with translation into English. The two parts were first put together by K.-H. Golzio (<bibl rend="omitname"><ptr target="bib:Golzio2004_01"/><citedRange unit="page">55-56</citedRange></bibl>), with translation into English. The text is re-edited and freshly translated here by Arlo Griffiths, based on the available estampages and autopsy of the stone.</p>
<!-- model from C. 87: First published, with French translation, in Finot 1904d: 925-928; whence, with English translation, in Majumdar 1927: 28-31; whence Golzio 2004: 21-23. Newly edited in Đà Nẵng Catalog: 229-233, whence the present edition. -->
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<citedRange unit="page">237-241</citedRange><citedRange unit="item">XXV (396)</citedRange>
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<ptr target="bib:Majumdar1927_01"/><citedRange unit="book">III</citedRange>
<citedRange unit="page">65-67</citedRange><citedRange unit="item">28</citedRange>
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<ptr target="bib:Bergaigne1888_01"/>
<citedRange unit="page">27, 71, 78</citedRange>
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<ptr target="bib:Finot1903_04"/>
<citedRange unit="page">18-19</citedRange><citedRange unit="item">V</citedRange>
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<ptr target="bib:Parmentier1909_01"/>
<citedRange unit="page">79</citedRange>
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<citedRange unit="page">11, 47</citedRange>
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<citedRange unit="page">294-295</citedRange>
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<bibl>
<ptr target="bib:Griffiths+al2008-2009_01"/>
<citedRange unit="page">446, 481-484, 486</citedRange>
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<!-- layoutDesc
- the Sanskrit stanzas are lain out in two columns
- besides the exposed part forming the inscription proper, the lower part of the estampage revelas some trial engravings that would not have been visible in the original exposition of the stone, and are indeed hidden again in the manner the stone is exposed at the Hanoi Museum
-->