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Pranidhana Raja: Inscription of Talang Tuo 606 Saka – 684 CE

(1) || svasti °çrī çakavarṣātīta 606 dim dvitīya çuklapaksa vulan caitra ° sāna tatkālāna parlak çrīkṣetra ini ° niparvuat

May all be well! In the year Saka 606, on the second day of the clear fortnight of the month of Caitra: It was at that time that the park Sriksetra was built

svasti : auspicious, well-being
çrī : sri : honorific title/term, beautiful
çaka varṣā tīta : çaka : Saka, calendar era
    varṣā : year
    atīta : past
dvitīya : second
çukla : bright
paksa : half
vulan : moon
caitra : name of the ninth month
sāna : there
tat kālā : that time
na : suffix: at
parlak : park
çrī kṣetra : noble park
ini : this
ni parvuat : was made

(2) parvāṇḍa punta hiyaṃ çrī jayanāça ° ini pranidhānāṇḍa punta hiyaṃ ° savañakña yaṃ nitānaṃ di sini° ñiyur pinam hanāu ru-

under the auspices of Punta Hyang Sri Jayanasa. Here are the aspirations of Punta Hyang: That everything that is planted here – coconut, betel palm, sugar palm,

par-vdā-ṇḍa :the auspices of
punta :title for king/nobility
hiyaṃ :honorific for the divinity
çrī jayanāça :the king’s name
ini :this
pranidhānā :vows, desire, aspiration
ṇḍa :his
savañakña :as many as, all
yaṃ :which
ni tānaṃ di sini :planted here
ñiyur :coconut
pinam :betel, areca palms
hanāu :sugar, toddy palm

(3) mviya dṅan samiçrāna yaṃ kāyu nimākan vuaḥña° tathāpi haur vuluh pattuṃ ityevamādi ° punarapi yaṃ parlak vukan

sago palm, all varieties of trees with edible fruits, as well as haur bamboo, waluh bamboo, pattum bamboo, and many other plants – together with many other parks

rumviya : sago
dṅan : with
samiçrāna : various
yaṃ : which
kāyu : wood, trees
nimākan : eaten/edible
vuaḥña : their fruits
tathāpi : but
haur : aur bamboo
vuluh : wuluh bamboo
pattuṃ : petung bamboo
ityevamādi : iti ewam adi : and others
punarapi : also
yaṃ : which
parlak : park
vukan : the other

(4) dṅan tavad talāga savañakña yaṃ vuatku sucarita parāvis prayojanākan puṇyāña sarvvasatva sacarācara varopāyāña tmu

with embankments and ponds, and all other excellent good deeds done by me, are dedicated to the benefit of all beings, and be for them whatever way best to reach

dṅan : with
tavad : embankments
talāga : lake
sa vañak ña : as many as possible
yaṃ : which
vuatku : my making, done by me
sucarita : good deeds
parāvis : excellent
prayojanā kan : intending to, dedicated to
puṇyā ña : punya: merit, benefit
nya : theirs
sarvva satva : sarva : all
    satwa : beings
sacarācara : whatever way
varopāyāña : best means
tmu : meeting

(5) sukha ° di āsannakāla di antara mārgga lai° tmu muaḥ ya āhāra dṅan āir niminuṃña ° savañakña vuatña huma parlak mañcak mu-

happiness. In the middle of their journey, may they never be short of foods and water to drink. May all of their cultivated fields and parks be bountiful.

sukha : happiness, joy
di : at
āsannakāla : āsana : sitting
  : kala : time, occasion
di : at
antara : in the middle
mārgga : road
lai : other
tmu : meeting
muaḥ : also, again
ya : he/she
āhāra : food
dṅan : with
āir : water
ni minuṃ ña : be drunk by them
savañakña : all
vuatña : their making, done by them
huma : swidden field
parlak : park
mañcak : bountiful

(6) aḥ ya maṃhidupi раçu prakāra ° marhulun tuvi vṛddhi muaḥya jāñan ya niknāi savañakña yaṃ upasargga °pīḍanu svapnavighna ° varaṃ vua-

May many livestock they keep flourish, and their helpers prosper. May they not be afflicted by any kind of calamity nor suffering which gives them sleeplessness. Whatever they should be doing,

muaḥ : also, again
ya : he/she
maṃhidupi : raise
раçu : livestock
prakāra : amount, many
marhulun : servant
tuvi : also
vṛddhi : grow, abundance
muaḥ : also, again
ya : he/she
jāñan : may not be
ya : he/she
ni knāi : afflicted by
sa vañak ña : everything
yaṃ : which
upasargga : misfortune, danger, calamity
pīḍanu : torture, torment
svapna : dream, sleep
vighna : impediment, obstacle
varaṃ : whatever

(7) tāña kathamapi ° anukūla yaṃ graha nakṣatra parāvis diya ° nirvyādhi ajara kavuatanāña ° tathāpi savañakña yaṃ bhrtyāña

may they be successful. May all the planets and constellations be favourable to them, and they be spared from illness, have long lives and maintain their strength. And also, that all the helpers

vuatā ña : action, should do
ña : their
kathamapi : however
anukūla : in tune, favourable
yaṃ : which
graha : planet
nakṣatra : constellation
parāvis : excel
diya : he/she
nirvyādhi : completion
ajara : not aged, youthful
kavuatanāña : their strength
tathāpi : but, nevertheless
savañakña : everything
yaṃ : which
bhrtyāña : followers, assistants, servants

(8) satyārjjava dṛḍhabhakti muaḥ ya dya ° yaṃ mitrāña tuvi jāñan ya kapaṭa yaṃ viniña mulaṃ anukūla bhāryyā muaḥ ya ° varam sthā

be faithful and devoted, and that their friends do not betray them, and that their wives be supportive spouses to them. In addition, wherever they are

satyārjjava : loyal, sincere
dṛḍhabhakti : strong devotion
muaḥ : also, again
ya : he/she
dya : his/her
yaṃ : which
mitrāña : their friends
tuvi : also
jāñan : do not
ya : he/she
kapaṭa : betray
yaṃ : which
viniña : his wife
mulaṃ : the root, the source
anukūla : in tune, supportive, propitious
bhāryyā : wife, lady
muaḥ : also, again
ya : he/she
varam : goods, possession

(9) naña lāgi cūri ucca vadhāña ° paradāra di sāna ° punarapi tmu ya kalyāṇamitra ° marvvaṅun vodhicitta dṅan maitri

let there be no theft, no deception and no adultery. What is more, may they meet noble skillful friends (kalyanamitra), cultivate the mind to achieve Awakening for the benefit of all beings (bodhicitta) through loving-kindness (maitri)

sthānaña : standing
lāgi : again, also
cūri : to steal, burglar
ucca : prideful, exaggeration
vadhāña : mouth, to talk
paradāra : adultery, somebody else’s wife
di sāna : over there
punarapi : moreover, furthermore
tmu : meeting
ya : he/she
kalyāṇamitra : noble skillful friend
marvvaṅun : cultivate, rise
vodhicitta : bodhi : awakening
    citta : mind
dṅan : with
maitri : good-will, loving-kindness

(10) dhāri di daṃ hyaṃ ratnatraya jañan marsārak dṅan daṃ hyam ratnatraya ° tathāpi nityakāla tyāga marçila kṣānti marvvañun vīryya rājin

counting on the Three Jewels, and may they not become separated from the Three Jewels. And also, may they continuously practice generosity without any attachment (tyaga), live ethically with the commitment to not harm and non-violence (sila), with unangered forbearance (ksanti), that in them be born the diligent energy for their joyous efforts in doing good (virya).

dhāri : from
di : in, at
daṃ : honorific
hyaṃ : honorific for the divinity
ratnatraya : Three Jewels
jañan : don’t do
marsārak : scatter, separated from
dṅan : with
daṃ : honorific
hyaṃ : honorific for the divinity
ratnatraya : Three Jewels
tathāpi : but, nevertheless
nitya : never change, always
kāla : time
tyāga : generosity without attachment to one’s possession
marçila : mar : with
    çila : non-violent ethical living with commitment not to harm
ksānti : unangered forbearance, tolerant endurance
marvvañun : to cultivate
vīryya : energetic joyous effort in doing good
rājin : diligent

(11) tāhu di samiçrāña çilpakalā parāvis ° samāhitacinta ° tmu ya prajñā° smṛti medhāvi ° punarapi dhaiṛyyamānī mahāsattva

Knowledgeable of various kinds of arts; may they excel with an analytical focused mind (samahitacinta), possessing insights and wisdom (prajna); most importantly that they always be present, mindful, with recollection and vigilant (smrti). And, in addition, that they have steadfast conviction and possess the vajra body of the Great Beings (mahasattva),

tāhu : knowing
di : about
samiçrāña : all different kinds
çilpakalā : arts, crafts-persons, creations
parāvis : excel
samāhitacinta : samāhita : focused awareness
    cinta : thought, analysis, reflection
tmu : meeting
ya : he/she
prajñā : insight, deeper wisdom
smṛti : attentive presence and recollection
medhāvi : salient, most important
punarapi : in addition, moreover, furthermore
dhaiṛyyamānī : steadfast conviction
mahāsattva : great being

(12) vajraçarīra ° anupamaçakti ° jaya ° tathapi jātismara ° avikalendriya ° mañcak rupa ° subhaga hāsin halap ° ade-

with incomparable power, glorious, and the knowledge of their former lives, with unimpaired senses, full form, happiness, smiles and tranquility,

vajraçarīra : vajra body
anupamaçakti : anupama: incomparable
çakti : power
jaya : victorious, superior
tathapi : but, nevertheless
jātismara : knowledge of previous existences
avikalendriya : unimpaired senses
mañcak : bountiful, full, fat
rupa : appearance, form
subhaga : fortunate, happy
hāsin : smile, laughter, radiant
halap : tranquil, calm

(13) yavākya ° vrahmasvara ° jādi lāki ° svayambhu ° puna[ra]pi tmu ya cintāmaṇinidhāna ° tmu janmavaçitā ° karmmavaçita ° kleçavaçitā

with agreeable speech, the voice of Brahma. May they be male. Naturally arisen by their own accord; may they become Wish Granting Jewels for whomever they meet, enjoy the mastery of birth, the mastery of karma and the mastery of negative emotions.

adeyavākya : ade : agreeable, pleasant
    vākya : speech, sayings
vrahma : Brahma
svara : sound, voice
jādi : become
lāki : husband, male
sva yambhu : naturally arisen by its own accord
puna[ra]pi : moreover, furthermore
tmu : meeting
ya : he/she
cintāmaṇi : wish granting jewel
nidhāna : receptacle, treasure
tmu : meeting
janmavaçitā : janma : birth
    vaçitā :mastery, to subjugate
karmavaçita : karma : karma, action
    vaçitā : mastery, to subjugate
kleçavaçitā : kleça : afflictive mental state, negative emotion
    vaçitā : mastery, to subjugate

(14) avasāna tmu ya anuttarābhisamyaksaṃvodhi ||

And that in the end, they obtain the Highest, Complete and Perfect Awakening.

avasāna : finally
tmu : meeting
ya : he/she
anuttarā :none higher
abhi : complete, great
samyaksaṃ : perfect
vodhi : awakening

English:

  1. May all be well! In the year Saka 606, on the second day of the clear fortnight of the month of Caitra: It was at that time that the park Sriksetra was built
  2. under the auspices of Punta Hyang Sri Jayanasa. Here are the aspirations of Punta Hyang: That everything that is planted here – coconut, betel palm, sugar palm,
  3. sago palm, all varieties of trees with edible fruits, as well as haur bamboo, waluh bamboo, pattum bamboo, and many other plants – together with many other parks
  4. with embankments and ponds, and all other excellent good deeds done by me, are dedicated to the benefit of all beings, and be for them whatever way best to reach
  5. happiness. In the middle of their journey, may they never be short of foods and water to drink. May all of their cultivated fields and parks be bountiful.
  6. May many livestock they keep flourish, and their helpers prosper. May they not be afflicted by any kind of calamity nor suffering which gives them sleeplessness. Whatever they should be doing,
  7. may they be successful. May all the planets and constellations be favourable to them, and they be spared from illness, have long lives and maintain their strength. And also, that all the helpers
  8. be faithful and devoted, and that their friends do not betray them, and that their wives be supportive spouses to them. In addition, wherever they are
  9. let there be no theft, no deception and no adultery. What is more, may they meet noble skillful friends (kalyanamitra), cultivate the mind to achieve Awakening for the benefit of all beings (bodhicitta) through loving-kindness (maitri)
  10. counting on the Three Jewels, and may they not become separated from the Three Jewels. And also, may they continuously practice generosity without any attachment (tyaga), live ethically with the commitment to not harm and non-violence (sila), with unangered forbearance (ksanti), that in them be born the diligent energy for their joyous efforts in doing good (virya).
  11. Knowledgeable of various kinds of arts; may they excel with an analytical focused mind (samahitacinta), possessing insights and wisdom (prajna); most importantly that they always be present, mindful, with recollection and vigilant (smrti). And, in addition, that they have steadfast conviction and possess the vajra body of the Great Beings (mahasattva),
  12. with incomparable power, glorious, and the knowledge of their former lives, with unimpaired senses, full form, happiness, smiles and tranquility,
  13. with agreeable speech, the voice of Brahma. May they be male. Naturally arisen by their own accord; may they become Wish Granting Jewels for whomever they meet, enjoy the mastery of birth, the mastery of karma and the mastery of negative emotions.
  14. And that in the end, they obtain the Highest, Complete and Perfect Awakening.

***

Translated into English by Sudimuja and Jinabhumi team. April 2019.

Reference:

Cœdès, Georges (1930). Les inscriptions malaises de Çrīvijaya. Bulletin de l’Ecole française d’Extrême-Orient. Tome 30, pp. 29-80.

Vikramashila at a Glance

Monastery (Vikramshila)

“The monastery, or residence for the Buddhist monks, is a huge square structure each side measuring 330 metres having a cruciform brick stupa in its centre. It has a majestic entrance from the North with a projection on each flank containing four chambers. The roof of the main gateway was supported on tall monolithic pillars. About 70 metres east from the main gate, a postern gate has been noticed. Another narrow passage has been found in the South wing of the monastery.”

“The monastery consists of a series of 208 cells, 52 on each of the four sides opening into a common verandah which has steps in its centre descending down into the courtyard. The cells measure about 4 metres square. The outer wall of the monastery shows a circular tower like projection in the corner with similar but smaller circular projections alternating with rectangular projections at regular intervals, there being four circular and four rectangular projections on each side. Each of these projections contains three beds alongwith arched windows. In the centre of three wings, there are bigger rectangular projections attached to the outer wall with the provisions of three cells. A few brick arched underground chambers have been located beneath some of the cells probably meant for confined meditation of the monks. The main drainage of the monastery lies in the North-East corner.”

“A little North from the main gate and connected with it by a pathway is a small gateway which is in perfect alignment with the central stupa and the main gate. On both sides of the passage leading from the main gate to the small gate are a clusters of votive stupas built of brick as well as stone. In the area further North to the small gate, some scattered structures including a Tibetan and a Hindu temple have been found. These structures were built of the material taken out from the monastic area after its destruction suggesting that they are of a later period. Remains of fallen and broken pillars dislocated from their bases indicate deliberate destruction while the extensive deposits of ashy layers noticed in excavation suggest destruction of the monastery by fire.”

“About 32 metres South of the monastery on its South-West corner and attached with the main monastery through a narrow corridor is a rectangular structure identified as library building which was conditioned by cooled water of the adjoining reservoir through a range of vents in the back wall. The system was perhaps meant for preserving delicate manuscripts.”

“Vikramshila Mahavihar is comparable to the contemporary Somapura Mahavihar, Paharpur (Bangladesh). On plan both are very much a like except that Vikramshila monastery is larger and has projections attached with its outer wall.”

Excavated Remains of Vikramshila

“Spread over an area of more than hundred acres, these excavated remains represent the ruins of Vikramshila Mahavihar, the celebrated ancient university founded by Pala King, Dharmapala in late 8th or early 9th Century A.D. It prospered for about four centuries before it collapsed in the beginning of the 13th Century A.D. It is known to us mainly through Tibetan sources, especially the writings of Taranath, the Tibetan monk historian of 16th – 17th Century A.D.”

“The place owes its name possibly to the epithet “Vikramshil” given to its founder King Dharmapala but according to a tradition it is so named because a Yaksha called Vikrama was suppressed here. Vikramshila was also known as the royal university since its first donor, Dharmapala, was a king and the titles on scholars were bestowed by kings. This is corroborated from some seals found in excavation inscribed with the legend ‘Sri Rajagriha Mahavihare.’ Probably in Tibet the place was popular as Vikramshila Mahavihar while India it was popular as Rajagriha Mahavihar.”

“Vikramshila was one of the largest Buddhist universities having a very close relationship with the other two ancient universities namely Nalanda and Odantpuri. It is said that there were more than hundred teachers and about one thousand students in this university. It produced eminent scholars who were invited by foreign countries to spread Buddhist learning, culture and religion. The university credited with producing a large number of luminaries like Ratnavajra, Jetari, Jnan Srimitra, Ratnakirti, Ratnakar Shanti and others, but the most distinguished and eminent among all is Atisa Dipankara, the founder of Lamism in Tibet. Subjects like theology, philosophy, grammar, metaphysics, logic, etc. were taught here but most important branch of learning was the tantras because Vikramshila flourished in the days of tantricism when occult sciences and magic become favourite subject of study both in Buddhism as well as Hinduism. It is said that like the senate or academic council of the modern universities, there was a board of eminent professors to supervise and issue instructions to the various teachers. This board also kept watch over the affairs of the University of Nalanda also. Exchange of teachers between them also used to take place. This kind of co-operation in work and management between the two universities was perhaps due to King Dharmapala being their common patron like present-day convocation. Degrees and titles were awarded to the university students by the reigning king.”

“Meticulous excavation at the site conducted initially by Patna University (1960-1969) and subsequently by Archaeological Survey of India (1972-1982) has revealed a huge square monastery with a cruciform stupa in its centre, a library building and cluster of votive stupas. To the North of monastery a number of scattered structures including a Tibetan and Hindu temple have been found.”

“A large number of antiquities of different materials which include architectural fragments, stone sculptures and bronze images both of Buddhist and Hindu belief, inscriptions, silver & copper coins, terracotta plaques, terracotta human, animal and bird figurines, seals & sealings, toys, skin rubbers, beads of stone, glass and terracotta and large number of earthen utensils were unearthed from this place in course of excavation which throw light on Pala history, art and architecture.”

***
Courtesy: Nalanda Mahavihara, India
Archaeological Survey of India

Nalanda at a Glance

Nalanda

“History of Nalanda goes back to the days of Mahavira and Buddha in 6th Century B.C. It was the place of birth and Nirvana of Sariputra, one of the famous disciples of Buddha. The place rose into prominence in 5th Century A.D as a great monastic-cum-educational institution for oriental art and learning in the whole Buddhist world attracting students from distant countries including China. The galaxy of luminaries associated with it includes Nagarjuna, Aryadeva, Vasubandhu, Dharmapala, Suvishnu, Asanga, Silabhadra, Dharmakirti, Shantarakshita and celebrated Chinese travellers Xuan Zang and Yi Jing who have extensively described the monasteries and shrines at Nalanda and life of monks there. Various subjects like theology, grammar, logic, astronomy, metaphysics, medicine and philosophy were taught here. The institution was maintained by the revenue collected from the villages bestowed specifically for the purpose by the contemporary rulers as evident from inscriptions.”

“Nalanda Mahavihar, regarded as one of the greatest universities of ancient world, was founded by Kumaragupta I (413-455 A.D.) of the great Gupta dynasty, King

Harshavardhana of Kannauj (606-647 A.D) and the Pala Kings of East India (8th -12th Century A.D.) continued to extend patronage to this centre. The decline of this great institution started in later Pala period but the final blow came in around 1200 A.D. by the invasion of Bakhtiyar Khilji.”

“Excavations conducted by Archaeological Survey of India during 1915-1937 and 1974-1982 have exposed the extensive remains of six brick temples and eleven monasteries arranged on a systematic layout and spread over an area more than a square kilometre. Basically a thirty metre wide passage runs North-South with the row of temples on the west and that of the monasteries on the east of it. The dimension and disposition of rooms within monasteries is almost identical. The most imposing structure is Temple No. 3 at the Southern extremity, which was constructed in seven phases. It is surrounded by a number of votive stupas and other minor shrines.”

“Other than structures, the excavations have unearthed many sculptures and images in stone, bronze and stucco. Significant among the Buddhist sculptures are Buddha in different postures, Avalokitesvara, Manjusri, Tara, Prajnaparamita, Marichi, Jambhala, etc. A few images are of Brahmanical deities like Vishnu, Siva-Parvati, Mahishasur-Mardini, Ganesha, Surya, etc. Other noteworthy discoveries of excavation include the murals, copper plates, stone and brick inscriptions, sealings, plaques, coins, terracottas, potteries, etc. The antiquities have been exhibited for the visitors in the nearby museum maintained by Archaeological Survey of India.”

Monastery No. 01

nalanda

“This monastery is considered to be the most important among the group of monasteries from chronological revealing nine levels of occupation as indicated by superimposed structures, drains and floors. The lower monastery was erected during the reign of Devapala (circa 810-850 A.D.) by a king of Sumatra as hostels for the monks. It had a central rectangular courtyard, pillared verandah all around in front of the cells, a shrine at the middle of eastern arm, a well, a teacher’s platform and the entrance towards west. It was at least double storied as evident by the staircase at South-West corner. The upper monastery have 34 cells containing bed-platforms for monks and shelves for keeping books and valuables in the corners of few cells, pillared verandah in front and entrance towards West approachable through a massive flight of steps. The solid oblong shrine in the courtyard is a later addition whereas the small shrine close to it belongs to Gupta period. With the Northern high wall of the courtyard are co-structured two chambers containing corbelled entrance and vaulted roof is also a later addition. The evidence of destruction of Nalanda by fire can be noticed in few cells and stucco images also placed in the niches of the portico.”

***
Courtesy: Nalanda Mahavihara, India
Archaeological Survey of India