Introduction, translated from Sanskrit and commented by A. O. ZAKHAROV

The article offers a translation and commentary of one of the most important early inscriptions of Champa, a country in Central Vietnam, published in 658 under King Prakashadharma-Vikrantavarman and found in the world-famous Mishon temple complex near building E 6. It provides the most detailed genealogy of the kings of Michonne, on the basis of which historians reconstruct the political history of Champa in the V-VII centuries [Majumdar 1927 (1); Maspero, 1928; Coedès, 1968; Southworth, 2001; Schweyer, 2011 (in print)].

Keywords: Champa, Vietnam, Mishon, inscription, Prakashadharma, Vikrantavarman, Sanskrit.

The Michon Temple complex, included in the UNESCO World Heritage List in 1997, was created by the rulers of ancient Champa, a country that spoke one of the Austronesian languages of the people of Central Vietnam. It is from there that most of the inscriptions of the early stage of its history (V-VIII centuries) originate. The most ancient inscriptions were probably those of King Bhadravarman (see Zakharov, 2011(1), pp. 16-24) .1 The subsequent political history of Champa is known from the texts of his predecessors, and especially from the Sanskrit inscription of King Prakashadharma-Vikrantavarman 658, which gives his ancestry, but does not mention Bhadravarman. It is quite possible that he was not the ancestor of Prakashadharma. In this article, I would like to offer a commented translation of this Prakashadharma inscription, which is known as number 96 in the Champa inscription catalog (p. 96, i.e. Champa 96) [CdDès, 1908, p.47].

This is the first accurately dated Champa inscription, although dates are also given in the Michon inscription on page 73: on side A there is a reference to the fifth century of the Indian shaka era, and on side B to the sixth [Finot, 1903, p. 206-211, fig. 23; Majumdar, 1927(2), p. 11-13; Huber, 1911, p. 264]2. According to L. Finot, A.-W. Schweier and K.-H. Golzio, Prakashadharma inscription p. 96 is dated to 658 AD (Golzio's date is even more accurate - February 18) [Finot, 1904, p. 918; Schweyer, 1999, p. 326; Golzio, 2004, p. 13], although earlier some historians attributed it to 657 AD [Majumdar, 1927(1), p. 40; Berzin, 1995, p. 279].

The grayish sandstone stele measures 1.25 m high and 0.75 m wide and contains Sanskrit text on both sides. There are 27 lines on the A - side and 28 on the B-side. On the A-side, 7 lines are unreadable, followed by 19 stanzas. Side B consists of 11 stanzas and two prose passages. Verse sizes are very diverse: shardulavikridi-

1 The Wokang inscription near Nha Trang in Khanh Hoa Province (Zakharov, 2011(2), pp. 165-176), which is considered the oldest Sanskrit inscription in Southeast Asia and the first epigraphic monument of Champa, does not contain the term campa and can hardly refer to the same polity as the early Michon inscriptions.

2 Starting with L. Finot, many historians have assumed that Page 73 is two inscriptions, each on its own side. On the A - side was Shambhuvarman's inscription, and on the B-side was Prakashadharma's inscription. This is possible, but not certain. Each side has the same number of lines, and here and there there is a poetic size of upajati, also known as upendravajra or indravajra. A.-V. Schweyer thinks that we are looking at one inscription [Schweyer, 1999, p. 326].

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ta, upajati, sloka, vasantatilaka, Sikharini, Malini, and arya (for Sanskrit versification, see Apte, 1997, p. 648-658). A stele was found in Michonne near building E 6. Coordinates of the discovery site are 15°38 'north latitude and 108°08' east longitude. Published by L. Finot [Finot, 1904, p. 918-925]; see also: [Huber, 1911, p. 264; CdDès, 1912, p. 15-16; Finot, 1915(2), p. 190; Majumdar, 1927(2), p. 16-27; Golzio, 2004, p 13-21]. E. O. Berzin translated R. C. Majumdar's English translation into Russian [Berzin, 1995, pp. 279-282]. Unfortunately, the quality of this translation leaves much to be desired: it does not distinguish between lines and stanzas of the original, does not take into account controversial passages, and sometimes obscures those reconstructions of the Indian researcher that he himself considered hypothetical; the first 7 lines are omitted.

The proposed translation is based on the edition of L. Finot, with corrections by Ed. Hubert, J. Sedes and R. C. Majumdar. Line numbers are given in parentheses and reconstructions are given in square brackets. Italics indicate the intended reading. Roman numerals indicate stanzas. The " - "sign in the Sanskrit text indicates a long syllable required by the poetic size, the" ∪ "sign indicates a short one, and the "" sign indicates a long or short one. The notes contain a translation by E. O. Berzin.

(1) siddhi...

"Success!...

...cleaned/clean...3 (3) ...

... another city of the four-eyed (i.e. Brahma) with family/owned by family 4...

(5) ...

...A sanctified image of the beautiful Sri Shambhubhadreshwara...

.. in the thriving city of Champa.

Was... Gangaraja, known for his qualities, of which knowledge and heroism are known as royal qualities. The kingdom is hard to leave... In passion (he said): "Great happiness is born from the sight of the Ganges"; so he went to Jahnavi (Ganga) .5

3 Majumdar combined two separate words and translated " perfection achieved "[Majumdar, 1927(2), p. 21 (hereinafter-Majumdar, 1927)].

4 Break up a single compound word, as Majumdar does ("...another family... city of Brahma") it seems illegal.

5 Jahnavi-literally "born of Jahnu". Jahnu is a sage who drank the Ganga, which prevented him from performing a sacrifice, and released it only at the request of Bhagiratha [MNM, vol. 1, 2000, p. 263]. Cf. Berzin:"...There was once a king named Gangaraja, who was famous for his royal qualities, wisdom and courage... And no matter how difficult it is to leave the royal power... desire to see it [sacred waters] The Ganges was so great that he [left the kingdom] and went to the Ganges" [Berzin, 1995, p. 279].

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A follower of Dilipa and Mandhata... he, in his greatness, never transgressed the eternal rules of conduct, like the ocean.6

His glory and respect... he was the natural son of the best of the twice born and the maternal granddaughter of Sri Manorathavarman 7

He was the son of that great power king Sri Rudravarman i...among those who shine like the sun (literally, the one who shines)8.

He who, even today, follows the pure rules of conduct received (literally: perceived / former) in the Kritayuga (Golden Age), when the Dharma was still standing on all its legs... does the beauty/brilliance of the face exceed the disk (sun) / halo (moon)? ...after all, he does not leave his brahman ... 10

From this king Shri Shambhuvarman, known for his strength/might, (who) restored this Shambhubhadresha to earth.,

The next illustrious legitimate/natural son was born, the magnificent Kandarpadharma, who was like an incarnation of Dharma 12.

6 Majumdar clarifies the comparison by doubling the text in translation: "just as Oxan himself never transgresses his boundaries, which are set forever "(Majumdar, 1927, p. 21). Mandhata - "a pious or thoughtful person; the name of a person in the Ashvalayana-srauta-sutra" [Monier-Williams, 1899, p. 788]. Cf. Berzin: "A descendant of kings, beginning with Dilipa and Mandata, he (King Shambhuvarman) in his greatness never violated the eternal rules of [royal] behavior, just as the ocean never violates its borders established forever" (Berzin, 1995, p. 279).

7 Finot, Majumdar, and Berzin wrote about brahman [Finot, 1904, p. 922; Majumdar, 1927, p. 21; Berzin, 1995, p.279]. In Berzin: "He who was the son of an outstanding brahmana and the son of the granddaughter on the mother's side of the glorious Manorathavarman."

8 Cf. Berzin: "The son of this most valiant king Rudravarman, he is among those who shine like the Sun "[Berzin, 1995, p. 280].

9. As Finot already pointed out (1904, p. 922, p. 4).

10 The reading of the second part of the stanza is approximate. Finot left the term somya / saumya untranslated; Majumdar, taking revenge for the hypothetical nature of the reconstruction, suggested the translation: "The beauty of his face surpasses that of the moon with a halo, but the moon, though cast into shade, still maintains his own" [Majumdar, 1927, p. 22]. The term saumya means brahman [Monier-Williams, 1899, p. 1254], on which the above reading is based. The phrase pi is left untranslated, because I don't see any way to link it to the rest of the stanza. According to Berzin: "Even in our time, He followed the pure rules of morality established in the Kritayuga (Golden Age), when the Dharma was still in its fullness... The beauty of his face surpassed the shining Moon, and the Moon in all its splendor seemed to move into the shadow next to him "(Berzin, 1995, p. 280).

11 Researchers unanimously omit the term in their translations [Finot, 1904, p. 922; Majumdar, 1927, p. 21]. In Berzin: "From Shambhuvarman, famous for his exploits, who restored this [temple] of Shambhubhadresh on earth" (Berzin, 1995, p. 280).

12 In Berzin: "a son Kandarpadharma was born, crowned with glory, endowed with great beauty, like the embodiment of Dharma "[ibid.].

11. The vowel was changed to match the poetic size (in Sanskrit, the vowel e is always long, and u is short).

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"I have no hope here, where he [the king], free from vices, protects his subjects by his virtues as [his] own sons," Kali said, turning away in anguish, and went (no one knows) where, driven by his greatness, giving up her impossible desires like the Sun [disperses] crowds of darkness 15

One whose filial piety (?)... is a cause full of virtue / an action full of virtue... to whom all the dreams of all people ascend, as to the Creator.

Who [by force], actions, luck protection of their own and other people's goods... we have achieved proportionality of qualities... he increases the strength of (his) spirit by desiring the good of his subjects and following the rule of the sun's rays in the springtime.

This King Prabhasadharma / Sribhasadharma had a sister-the mother of the world's happiness and wealth, like the perfection of the Creator's work.

For the sake of birth(?) Chhandy... Satyakaushikaswamin 20 married her, just as the sage Atri married Anasuya 21

It was he who was his/her child, famous for heroism, knowledge, appearance and beauty, who immediately glorified the dual line of brahmanas and kshatriyas.

14 Read [Finot, 1904, p. 919, p. 2].

15 In Berzin: "I have nothing to expect from a king who, free from passion and faithful to duty, takes care of his subjects as if they were his own sons!"- Kali exclaimed and sadly left, just as the army of darkness retreats before the unbearable rays of the Sun..." [Berzin, 1995, p.280].

16 The incompleteness of the stanza makes translation very difficult. Individual phrases are clear. The word putratva means "sonship, filial relationship" (Monier-Williams, 1899, p. 632). This is what makes us doubt the usual translations, as in Finot and Majumdar: "He who was his son..." [Finot, 1904, p. 923; Majumdar, 1927, p. 22]. Berzin omitted the 9th and 10th stanzas altogether [Berzin, 1995, p. 280].

17 That is, it increases the strength of the spirit. Due to the incompleteness of the stanza, Majumdar left the first two lines untranslated [Majundar, 1927, p. 22, p. 3].

18 Another version of the proposed Zh. CdDès, 1912, p. 15-16; Finot, 1915(2), p. 190.

19 In Berzin: "(His son)... Prabhasadharma had a young sister who was a source of prosperity and prosperity for the whole world" [Berzin, 1995, p.280]. The phrase "the perfection, as it were, of creation (Karmma) of God" (karmmasiddhir iva) is omitted from Majumdar's translation. [Majumdar, 1927, p. 22].

20 Finot thought that the husband's name was Skandasyasatyakaushikaswamin (Finot, 1904, p. 923). Although this is possible, Majumdar's doubts [1927, p. 23, p.1] are justified by the fact that the word skandasya in Sanskrit is unknown, and royal names are formed from semantic units; for example, Satyakaushikaswamin can mean "The true owner of owls or Kaushiki (owl area)".

21 In Berzin:"...Satyakaushikaswami became her husband, just as the hermit Atri became the husband of Anasui" (Berzin, 1995, p.280).

22 In Berzin: "Their son, famous for his bravery, wisdom and beauty, is the one who always gave shine to both Kshatriya and Brahmin families" (Berzin, 1995, p. 280).

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Sri Bhadreshwaravarman (by name). After all, there were three half-brothers: Anangarupa, Vishvarupa and he.

Then the illustrious Sri Jagaddharma, the possessor of great power, 24 went to a city called Bhava on certain occasions.

It was there that Kaundinya, the head of the twice-born, a bull among the brahmans, thrust the spear received from the best of the twice-born Asvatthaman, the son of Drona.

..There was a daughter of the snake king Soma, who founded a family / clan/dynasty on earth. But having reached a completely different essence, she lived in the dwelling of people ... 27

She became the consort of the hero/chief / bull of the twice-born named Kaundinya for the sake of a religious rite / deed Truly, the act of fate / the Creator's action in the emergence of causes and causes/things of the future is incomprehensible.

23 Berzin writes, " I received the name Bhadreshvaravarman. He, Anandapura and Vishvarupa were three brothers born from the same mother "(Berzin, 1995, p. 280).

24 Prājyavikrama - "having great power" (Monier-Williams, 1899, p. 703).

25 That is, to Bhavapura, or the city of Bhavavarman in Cambodia. According to Berzin: "Then the famous Sri Jagaddharma, a great hero, went to the city of Bhava (i.e. to Cambodia - E. B.) due to some circumstances" (Berzin, 1995, p. 280).

26 In Berzin: "It was there that Kaundinya, the foremost among the brahmans, plunged the spear that he received from Ashvatthaman, the son of Drona, the best of the brahmans" (Berzin, 1995, p. 280). Ashvatthaman is a famous Brahmana warrior, a general who fought on the side of the Kauravas [Apte, 1997, p. 66].

27 At Berzin's: "The daughter of the king of snakes named Soma created her own family in this (earthly. - E. B.) world. Having passed through love into a completely different element, it began to live in a human dwelling " (Berzin, 1995, p. 280). The controversial word vastu means "any really existing substance or entity, thing, object, substance" (Monier-Williams, 1899, p. 932). As noted above, E. O. Berzin translated the English version of R. C. Majumdar, which actually uses the concept of element [Majumdar, 1927, p. 23]. L. Finot translates the second part of the stanza as follows:" having accepted this state, a wonderful thing, she lived in the house of people " (ayant adopt cet état, choose remarquable, elle habita une demeure humaine) [Finot, 1904, p. 923]. This interpretation is grammatically accurate: it literally means "having reached/accepted the state". But the term bhāva means not only a state, but also nature, behavior, passion, and love (Monier-Williams, 1899, p. 754). R. C. Majumdar's interpretation is based on the fact that a compound word (syllablea-after a vowel (according to the law of sandhi), without grammatical indicators, is combined with the pronoun yā in one complex word and belongs to the class of secondary complex words, meaning "having a completely different essence". The adverbial part of the verb "to join someone, something, to join; to choose, to prefer" [Monier-Williams, 1899, p. 158] controls part of the compound, and the word bhave in the local case indicates the cause or means of transition to another entity.

28 Grammatically, the construction of the first part of the stanza is passive, which explains why the pronoun "she" retains the status of the subject in translation. Finot preferred the active construction: "A bull among the sages named Kaundinha married her for the sake of performing rituals" (Finot, 1904, p. 923). Majumdar preserved the original version lost by Berzin: "She was taken as a wife by an excellent brahmana Kaundinya for the sake of (performing) a certain job" (Majumdar, 1927, p. 23). Berzin says: "The most excellent brahmana Kaundinya took her as his wife in order to perform a certain act" (Berzin, 1995, p. 280). The controversial word here is kārya, meaning both business, work, and religious action/rite [Monier-Williams, 1899, p. 276]. Interpretation is complicated by the existence of a stable compound kāryārtha - "goal / object of business/enterprise; any object or goal" [ibid.]. Therefore, the translation "she became a spouse intentionally" is possible.

The second part of the stanza requires explanation. In the phrase rthasya nimittabhāve, the first two words are in the genitive case, and the last compound is in the local case. The terms artha and nimitta are synonymous with the meaning "cause, occasion", but the former also means an object, thing, object [Monier-Williams, 1899, p. 90, 551 ; Böhtlingk

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Born into a pure and unbroken line of kings, He has adorned his people from that time to this day with immaculate descendants.... 29

SIDE B

This lord of the earth/king Sri Bhavavarman, famous for his triple kingship, who defeated many terrified enemies in battle and rivalry with immense bravery, had a brother, a lion / hero on earth, who (was) the ruin of many / allies of arrogant enemies, (whose) rule is increased by his strength, (whose) sunrise is like a great splendor Sun 30

This illustrious Sri Mahendravarman, equal in prowess/bravery to the Lord of the Gods, gave birth to this beloved son, just as life's wisdom breeds happiness and understanding.

This king / lord of men, Sri Ishanavarman, (whose) radiance reaches all the boundaries of the cardinal directions, gave birth to her for the sake of prosperity alone, as the beginning of the sacrifice (leads) to well-being / prosperity and success.

& Roth, 1855, S. 432-433]. In the translations of Finot and Majumdar, the word "events" appears [Finot, 1904, p. 923; Majumdar, 1927, p. 23]. Literally, the phrase can mean "in the origin of the causes of things/causes of the future". If we treat artha and nimitta as homogeneous members of the sentence, one of which is subordinate to the term bhave both grammatically and in meaning, and the other-only in meaning, then we can get "in the occurrence of causes and causes/things of the future".

29 The beginning of the stanza of tada vyavacchedi is not clear. Finot and Majumdar omit it [Finot, 1904, p. 923; Majumdar, 1927, p. 23]. Decomposing it into possible roots tad, avi, ava, and chedi, one can get "destroying this grace of the lords", which does not agree with the meaning of the sentence, or "this lord is the destroyer", which is doubtful. E. O. Berzin, following Majumdar, needlessly inserts the name of King Bhadravarman: "[King Bhadravarman], born in this pure, unbroken line of kings, is even today the pride of his subjects. They are proud of his impeccable behavior" [Berzin, 1995, p. 280]. The phrase anindyaprasavair, which stands in the creative case, was previously translated as " excellent deeds "(Fino) or " impeccable behavior "(Majumdar). However, the word prasava does not mean "business" [Monier-Williams, 1899, p. 697-698], and given the authors ' emphasis on the royal lineage, the direct meaning of the term "offspring, descendant"is preferable.

30 In Berzin: "King Bhavavarman, who was proud of his triple power and broke the arrogance of his enemies, who were proud of their military exploits, had a brother, a great hero. This brother crushed the arrogant allies of those enemies, and their strength increased his strength, and his greatness shone like the sun "(Berzin, 1995, pp. 280-281). The term means both "proud of something, and famous, famous for something" (Monier-Williams, 1899, p. 1104). How "regal power" consists of three parts: prabhutva personal excellence, mantra good advice, and utsāha energy, according to the Kamandakiya-nitisara (Monier-Williams, 1899, p. 1044).

31 Cf. Majumdar and Berzin:" This famous Mahendravarman, equal in his exploits to Indra, the king of the gods, gave birth to a beloved son with the same ease with which the policy of wise people gives happy results " [Majumdar, 1927, p. 24; Berzin, 1995, p. 281].

32 Finot translates the second part as " She whom he gave birth to for the sake of pure prosperity, as the result of the rising of the sun in the matter of sacrifice "(Celle qu'il engendra pour une prospérité sans mélange, comme la réussite du lever [du soleil] dans l'œuvre du sacrifice) [Finot, 1904, p. 924]. Majumdar and then Berzin offer the following translation:: "This son Sri Ishanavarman, the king of men, whose radiance spread in all directions, until the end of the world, gave birth to a daughter for the sake of unprecedented prosperity, just as sacrificial rites give rise to both material prosperity and supernatural power" [Majumdar, 1927, p. 24; Berzin, 1995, p.281]. Majumdar probably correctly interprets the term udayarddhi as a word like dvandva from the roots udaya and Later-

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From this chaste / faithful wife of Sri Sharvani, born in the Soma family, Sri Jagaddharma gave birth to a beloved son of excellent / royal (vara) prowess.

As you know, the fullness of qualities does not exist in one master. But who (will say) this is about the creations of the best Lord "Born in the lotus" (i.e. Brahma)34? After all, when he gives the qualities completely to the best, (it is) the greatest joy, like a valuable treasure in an insurmountable sea.

A constant servant of the brahmana gods among men, who has pacified his enemies by his own might, is the cause of Sri's pride; considering him to be Rama, the son of King Dasaratha, Sri the leader of fate (vidhipurogā) follows him, who is of a harmonious / proportionate nature.

The triad - Padma 37, Kanti 38, and Saraswati 39-come close and grow in it. Often (lit. - in most cases) good grain should be placed in a good place to achieve eternal fruit.

[following is a prose text in which the roots of the compounds are separated by R. C. Majumdar for the convenience of the reader]

The root signifies both prosperity, success, and supernatural power, magic [Monier-Williams, 1899, p. 226], so the Majumdar variant is quite correct. The proposed translation is based on the fact that in Sanskrit, the comparative conjunction iva is placed after the defined word (which is repeatedly found in this inscription). So iva means "as the beginning of the sacrifice"

33 In Berzin: "Sri Jagaddharma, together with this Sri Sharvani, immaculate and descended from the Soma family, gave birth to a beloved son, remarkable for his valor "[Majumdar, 1927, p. 23-24, stanzas 15-18, 23; Berzin, 1995, p. 281; cf. Finot, 1904, p. 923-924].

34 Kamalayoni [Monier-Williams, 1899, p. 252]. It is possible to refer to the myth of Vishnu, who lies on the serpent Shesha and from his navel grows a lotus, from which Brahma comes out [CMM, vol. 1, 2000, p. 239].

35 At Berzin's: "It is said that all conceivable virtues cannot belong to one living being at the same time. But does this apply to someone who was created by God Brahma himself? This king (Prakashadharma-Vikrantavarman) was lovingly endowed with all the superlative virtues. It is like a priceless diamond in the depths of the ocean "[Berzin, 1995, p. 281]. Doubts about the accuracy of that translation are based on the omission of the yatra conjunction "when, where, where".

36 The translation is based on matching compound words by case, in particular pronouns and compounds in Berzin: "Constantly devoted to the brahmanas, the gods among men, he was himself worshipped by his enemies, who were subdued by his prowess. The goddess Lakshmi was proud of him and followed him as if he were Rama, the son of King Dasharatha, and he was worthy of this attention! " [Berzin, 1995, p. 281]. Sri is the epithet Lakshmi (Monier-Williams, 1899, p. 1098).

37 According to Majumdar, Padma is Lakshmi, i.e. prosperity (Majumdar, 1927, p. 24). The meaning of the word is "lotus colors" (Monier-Williams, 1899, p. 584).

38 Literally, beauty or Lakshmi [Monier-Williams, 1899, p. 270].

39 The goddess of eloquence, wisdom, and learning (Monier-Williams, 1899, p. 1182).

40 In Berzin: "The great trinity - Padmi (Prosperity), Kanti (Beauty), and Saraswati (Knowledge) - has grown in him magnificently. How often good seeds sown in good soil produce eternal fruits" (Berzin, 1995, p. 281).

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He, the supreme lord of the city of Sri Champa, the great King Sri Prakashadharma, who took the victorious name of Sri Vikrantavarman at the anointing, was singled out by fate / Lakshmi for his skill, received from venerable people, protected and expanded the kingdom by royal qualities stronger than bravery, was sung for his natural bravery and destroyed the great conceit of many evil enemies, full moon literally "full circle moon") with pure rays, standing on the front side (i.e. east), a milky ocean whose borders are difficult to reach, the head (mahattara) of an ever-increasing great family of kings - in the past year 579 (or at the end of 579) of the era of the king of the Shaks, in the month of manac, on the 10th day of the dark half lunar month 41, day of the week Sunday, when Taurus entered the seventh lunar house (or house of the Sun), 11 ghatik (4 hours 24 minutes) after sunrise, when the horoscope and other (elements) were perfect, the Sun, Mercury and Venus were paired with Pisces, Mars and Saturn were in Libra, Jupiter standing in Aquarius, and the shining Moon in Gemini 42, raised up this one lord of the whole world, Sri Prabhaseshwara, for the speedy destruction of the seeds of the sameness of existence 43

His (their) forms / bodies, starting from Earth 44, are fully suited to his powers/energies, because / for without them there is no creation, prosperity and existence of the world. So consciously this lord of energies supports (these forms). Therefore (atha vā) what business does not the Almighty do here in these forms/God, which would not lead to the appearance of a higher benefit 45!

41 Golzio mistakenly writes "bright day" (Golzio, 2004, p. 20).

42 In the vācaspatinarayugma compound, the middle term nara "hero, husband, man" can be associated with both Jupiter (vācaspati) and Gemini (yugma). Since the epithet does not play a significant role in this case, it can be omitted.

43 Finot interprets as "desiring to manifest the seeds of the capacity of his soul" (dans le désir de faire éclore les germes d'aptitude de son âme) [Finot, 1904, p. 924]. However, the term means "destruction of the universe, end, contraction, circumcision" (Monier-Williams, 1899, p. 1123; Böhtlingk & Roth, T. VII, 1877, p.503). Therefore, Majumdar's translation "intending to destroy the seeds (of karma) that can lead to births (literally existence) in rapid succession" is closer to the original [Majumdar, 1927, p. 25]. However, it omits astronomical details.

In Berzin: "He, the famous king of Champa, Maharaja Sri Prakashadharma, who assumed the name of Sri Vikrantavarman at his coronation, that full moon with pure rays rising in the east, over the great and vast ocean of milk [and this ocean is a great, noble and eternally prosperous royal family], that king whose incomparable prowess well known to his innumerable malevolent enemies, whose arrogance he broke, this king who was elevated to the kingdom by holy men and who acquired, protected and expanded this kingdom by his truly royal qualities and heroism, this king who was singled out by the goddess Sri (Luck) for his skill, this king in 579 of the Shaka era (658 AD). He built [the temple of] Sri Prabhakshvara (Shiva), the sole ruler of the universe, in order to destroy the seeds of [karma], which carries new births, quickly replacing one another" (Berzin 1995, p.281).

44 According to L. Finot, we are talking about the concept of eight forms or bodies of Shiva: earth, water, fire, wind, ether, donor, moon and sun Shiva in these hypostases has the corresponding names: Sharva, Bhava, Rudra, Ugra, Bhima, Pashupati, Mahadsva, Isana [Finot, 1904, p. 924, p. 2].

45 The word parartha means both the highest benefit and the interest of the other (Monier-Williams, 1899, p. 587). Roth suggests the meanings "the highest benefit, the great meaning; the thing or the benefit of another" (der hohe Vorthcil,

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After all, he, worshipped by Brahma, Vishnu, the Lord of the thirty (Indra), gods and demons (surasura), brahmanas, kings and sages, danced on the grave ground for the prosperity/benefit of the world/people - this is amazing 46!

From it arises a motionless and mobile body/form/shape of the world, as from the Sun - a multitude of rays; and into it (literally-where) it disappears again 47. Forever (aho) beautiful great creation 48!

Without his own desire, he is still the cause of the birth of worlds, the thought (of which) bears eternal fruit. What is its (visible) manifestation! May he, the all-powerful Sri Prabhaseshwara, stand [here] firmly as long as the world exists, as a means of gaining power /source (s) of auspicious position in Champa.

die grosse Bedeutung; eines Andern Sache oder Nutzen) [Böhtlingk & Roth, T. IV, 1865, S. 505]. (Finot translates parārthodaye as" to give birth to the highest good " (pour donner naissance au bien supreme) [Finot, 1904, p. 925]. Majumdar suggests "welfare of others" (Majumdar, 1927, p. 35). At Berzin's: "His (Shiva's) forms, like the Earth itself, correspond to his energy, and without them his work of preserving and developing the universe is impossible. Therefore, the owner of energy adheres to these forms. What the Lord will not do for the welfare of others! " [Berzin, 1995, pp. 281-282].

46 Despite its apparent simplicity, the stanza is difficult to understand. Thus, Finot translates it quite differently:" He, who is revered by Brahma, Vishnu, Indra and other Suras and Asuras, brahmans and rishis among kings, does not allow dancing in the land of cemeteries for the sake of the prosperity of the worlds is an exceptional thing! " (Lui qui est vénérable à Brahma, Indra et aux autres Suras et Asuras, aux brahmanes et aux d'entre les rois, ne laisse pas de dancer sur le sol des cimetières pour la prospérité des mondes: chose extraordinaire!) [Finot, 1904, p. 925]. The key word-standing in the nominative case of the singular, which here changed according to the sandhi rule to-c before the sibilant in turn passed into ch -, Fino interprets it as a combination of the negative prefix a - with the participle and sees here the desired mood, or prescription. Majumdar sees a different word formation in the term under discussion, a combination of the augment a - with the same participle, and since the augment serves to form different types of the past tense, it gets the meaning "danced" [Majumdar, 1927, p. 26]. The word citra, which he means "strange", is preferable to translate as "worthy of surprise, excellent" [Monier-Williams, 1899, p. 396]. Berzin: "After all, he (Shiva), revered by Brahma, Vishnu, Indra and other gods, asuras (demons), brahmanas, kings and ascetics, he danced in the cemetery for the prosperity of the whole world, isn't it strange?" [Berzin, 1995, p.282].
47 Finot translates the term "absorbed", Majumdar - "merges, mixes" [Finot, 1904, p. 925; Majumdar, 1927, p. 26].

48 In Berzin: "Whence comes this constant and at the same time moving world, just as the rays come from the Sun and in whom all this merges again? How amazing is this great creation!" [Berzin 1995, p. 282]. This translation differs from the original Majumdar in its interrogative character. Индийский исследователь писал: "From whom is evolved this static and dynamic world, like rays from the Sun, in whom again arc they merged! How wonderful is this great creation." [Majumdar, 1927, p. 26].

49 Interpreting sausthityaprabhavopalabdhi as a combination of the roots sausthitya "favorable position", prabhava "power, source", upalabdhi "receiving, gaining" [Monier-Williams, 1899, p. 1256, 684, 205]. In Berzin: "Who, having no desires himself, is at the same time the cause of the creation of the world? Just the thought of whom can bring untold bliss, not to mention material benefits? May he, Sri Prabhaseshwara, remain here forever, as long as there is peace, for the welfare of this city of Champa" (Berzin, 1995, p.282). Majumdar noted that the term can be translated not as "having no own desires", but as "although outside of mental perception", which is not reflected in Berzin [Majumdar, 1927, p. 26]. Finot writes: "The very thought of this (God), who, having overcome desire, is nevertheless the cause of the birth of beings, gives pleasure."

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[then comes the final prose text]

Then koshthagara 50 Lon along with area 51 Chaum and koshthagara Havaun, Karnnaui, Chau, Pitau, Crown, Najoch, Vasaui in (region) Midit 52-all this together the beautiful Sri Prakashadharma, the lord of Sri Champa, bestowed upon the gods Ishaneswara, Sri Shambhubhadreshwara and Sri Prabhaseshwara for eternal worship. Those who destroy [the gift] receive continuous and endless retribution (literally-fruit) (as) for killing a brahmana, those who protect (the gift), those (receive) reward (literally-fruit) (as) for ashvamedha, for it is known: "There is no greater merit than ashvamedha, and a greater crime than killing a brahmana " 53. That's what he promised. The giver of all this (bestowed) this is the excellent and incomparable dwelling of God. " 54
the desired infinite fruit; what is its visible manifestation! Serving as a means of accessing the source of well-being for the city of Champa, may it remain as long as the world lasts, this Lord Sri Prabhaseswara! " [Finot, 1904, p. 925].

50 The Sanskrit word has the meanings " granary, barn (Kornkammer)"; "closed surface, field (eine umschlossene Flàche, Feld)" and "warehouse, storehouse, storeroom; treasure" [Böhtlingk, Vol. II, 1881, p. 105; Monier-Williams, 1899, p. 314]. C. Majumdar translated it as" barn "(store-house), but E. O. Berzin chose the first meaning of the English word " warehouse "[Majumdar, 1927, p. 26; Berzin, 1995, p. 282]; see below. W. Southworth writes about the barn / granary (store-house, granary) [Southworth, 2001, p. 232]. L. Finot chose the concept of domaine "possession, estate, estate; domain" [Finot, 1904, p. 925]. D. V. Deopik, referring to this translation by L. Finot, notes that in later inscriptions of Champa the term acquired the meaning of " land grant, domain"[Deopik, 2006, p. 92-94]. The most successful translation is "possession, estate", but given the danger of historical allusions, it is better to keep the original term.

51 The term is translated by both Majumdar and Fino as "district", which in both English and French means an administrative unit (ibid.). However, we do not know if there was an administrative division in Prakashadharma's kingdom. The word means a sphere (of influence or activity), a kingdom, a territory, a district, a region, a district, a country, a place of residence (Monier-Williams, 1899, p. 997). Therefore, the neutral word "area", which can indicate both a historically formed unit and an artificially created unit within a larger one, seems more appropriate in this context.

52 It is interesting that the Sanskrit text uses the ancient Cham method of forming the indirect case:

53 In this case, we have a formula whose literal translation is hardly possible. R. C. Majumdar translated: "There is no more pious act than ashvamedha, and there is no greater crime than killing a brahmana" [Majumdar, 1927, p. 26]. Ashvamedha is a horse sacrifice that was considered capable of making her customer the king of the universe [CMM, vol. 1, 2000, p. 143].

54 The last part of the text is interpreted differently. Finot suggests: "C'est pourquoi le donateur de tout ceci aura un séjour égal à l'excellence de ses divinités "(So the giver of all this will have a dwelling equal to the splendor of these deities) [Finot, 1904, p. 925]. I do not see the possibility of matching the creative case tena "im, this" with the nominative case prada (combining with iti, we get pradaeti), so the interpretation of R. C. Majumdar: "So declares the giver of all this in the presence of this / God himself "[Majumdar, 1927, p. 26] - seems doubtful.

Translated by E. O. Berzin: "The Lon warehouse (in the Kaum district) and warehouses (of localities) Havaun, Karnnaui, Kau, Pitau, Crown, Nayok and Vasaui (in Midit district)-all these [warehouses] are given by King Champa Sri Prakashadharma [to serve] the cult of the gods Ishaneswara, Sri Shambhu-Bhadreshwara and Sri Prabhaseshwara. Those who destroy [this inscription] will be punished as if for killing a brahmana, and will suffer without respite for many millions of years. Those who keep it will receive a reward, as in the performance of ashvamedha. For it is said in the Sastras: "There is no more meritorious act than asvamedha, and there is no more serious crime than killing a brahmana." So says [King Prakashadharma] in the presence of God [Shiva] himself" [Berzin, 1995, p. 282]. E. O. Berzin read the terms caum, cau and najoc according to the reading of the Latin transcription of modern Vietnamese, while we have Sanskrit interspersed, probably, with ancient Cham (the preposition of the indirect case di). Therefore, you should read them not" Kaum, Kau and Nayok", but" Chaum, Chau and Najoch", respectively.

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Addition. The inscription p. 96 in combination with the inscription P. 73 allows us to reconstruct the Prakashadharma-Vikrantavarman lineage and roughly date the reigns of individual Champa kings. The founder of the dynasty is named Gangaraja or Gangesha (in p. 73), which means "King / Lord of the Ganges". Probably connected to it (but we don't know how, because the inscriptions don't specify this) Manorathavarman. His daughter's daughter (i.e., his maternal granddaughter) and a certain "best of the twice-born" (possibly a brahmana) gave birth to Rudravarman. Rudravarman reigned in the fifth century of the Shaka era (i.e., between 478 and 577), and the temple of Bhadreshwara founded by Bhadravarman burned down, according to an inscription from Mishon p. 73, A4. Rudravarman's son Shambhuvarman was also named Prasastadharma (p. 73, A12). He restored a temple called Shambhubhadreshwara or Shambhubhadresha meaning lord, overlord (Monier-Williams, 1899, p. 171). The son of Shambhuvarman was Kandarpadharma, whose activity is probably associated with the inscription c. 111 from Hue / Dinh Thi Thien province, which mentions the lord of the city of Kandarpapura (Huber, 1911, p. 259-260, fig. 20). The term "Lord of Sri Champa" appears in this source (line 4). This may be the oldest appearance of the toponym Champa in epigraphy, but undated.

Kandarpadharma had a son, Prabhasadharma, and an unnamed daughter. After marrying Satyakaushikasvamin, she gave birth to three sons: Bhadreshvaravarman, Anangarupa and Visvarupa. The inscription on page 96 goes on to name Jagaddharma. According to the Prakashadharma inscription from Cakyeu p. 137, two golden statues of the lord of the world were erected in honor of Kandarpadharma, the father of his (Prakashadharma) great-grandmother [Huber, 1911, p. 262-264; Finot, 1915(1), p. 17; Majumdar, 1927, p. 13-14]. This means that Jagaddharma was most likely the son of Bhadreshvaravarman. He went to the city of Bhava, where he married Sri Sharvani, the daughter of King Ishanavarman.

An explanation is needed here. In stanzas XVI-XXII of the inscription under consideration, the pedigree of Sri Sharvani is also given (which is why the interpolation of Bhadravarman from Mishon in stanza XIX looks completely inappropriate). The first ancestors there were Soma, the daughter of the snake king, and Kaundinya, a brahmana who arrived there. The brothers Bhavavarman and Mahendravarman were born in their family. Mahendravarman gave birth to Isanavarman. Ishanavarman was the father of Sri Sharwani. From the marriage of Jagaddharma and Sri Sharvani, Prakashadharma-Vikrantavarman was born.

Thus, the ancestors of Prakashadharma-Vikrantavarman were active in the fifth and sixth centuries of the shaka era, between 478 and 658. M. Vickery claims that Gangaraja could have been a" mythical ancestor " of Prakashadharma, since there are no inscriptions of his own [Vickery, 2005, p. 20; cf. Vickery, 2011, where this provision is removed]. This is a clear error in the conclusion: the absence of proper inscriptions does not mean that there was no person mentioned in later texts (recall Akhemen and Rurik). The ruler of the Kutei region in East Kalimantan, Mulavarman (early 5th century), described his father Ashvavarman and grandfather Kundungga in one of his inscriptions (Zakharov, 2006, pp. 31-32). Does this mean that since they didn't leave any inscriptions, they didn't exist? So most likely Gangaraja/Gangesha is the name of the actual founder of the dynasty to which Prakashadharma-Vikrantavarman considered himself.

The inscriptions of Prakashadharma-Vikrantavarman and his predecessors allow us to ask about the meaning of the term "Champa". The Hue / Dinh Ti stele, as noted above, mentions the "lord of Sri Champa" in the Mishon inscription p. 73, A21 - "land / country of Champa" B6 - " city of Champa "(campapura), actually" Champa "(Campa), B11-12 - "lord of Champa" In the rock art. Prakashadharma inscription P. 135 from Thatbitin Quang Nam Province, the same phrase is found as the stele from Hue - "lord of Sri Champa" The inscription P. 96 gives the terms "city of Champa" A7, and B22), "supreme lord of the city of Sri Champa" B13), "lord of Sri Champa" B24). Prakashadharma-Vikrantavarman inscription from Mishon 609 of the Shaka era, i.e. 687 AD.

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A.D. 87 calls him "Lord of the land of Champa" (B4, stanza VIII) [Finot, 1904, p. 926; Majumdar, 1927, p. 29].

These data suggest that (Sri) Champa is the name of the city and its subject area, just as Moscow and the Grand Duchy of Moscow existed. It is hardly possible to accept the overly critical conclusion of W. W.'s theory without reservation. Southworth: "It is by no means clear whether the name Champa was applied to a larger political entity outside the lower Thubon Valley border" (Southworth, 2001, p. 242). The English researcher adds that "the compound word is almost reliable

It belongs to the territory intended to serve the temples and religious community of Michonne" [Southworth, 2001, p. 242]. Southworth's well-known Hyue stele, located outside of the lower Thubon Valley, prevents Champa from being limited to the lower Thubon Valley, although this objection can be dismissed on the grounds that the lord of Champa, located around Thubon, ruled the Hyue region while retaining his traditional title (as the Grand Duke of Moscow remained so in conquered Novgorod).

If the provinces of Quang Nam with Thubon and Thuathien with Hue are located next to each other and the appearance of inscriptions of one king, in this case Prakashadharma, is not surprising, then the discovery of his own inscription in Laikam (Khanh Hoa province) P. 127 requires special attention [Finot, 1915, p. 112; Majumdar, 1927, p. 28; Golzio, 2004, p. 12]. The traditional view of historiography of a unified Champa Empire from Thi Thien and Quang Nam in the north to Khanh Hoa in the south is now in serious doubt. Between the Thubon Valley and Khanh Hoa lie the provinces of Quang Ngai, Binh Dinh, and Phuiyeon, where no texts of Prakashadharma or any of his ancestors have yet been discovered, according to c. 96. The only inscription apparently dating back to the fifth century AD for palaeographic reasons and belonging to King Bhadravarman was found in Tedin on the territory of Fuien (Zakharov, 2011(1), p. 21). According to W. Southworth, this is evidence not so much of territorial conquests or expansion, but of the maintenance of a maritime power based on networks of trade and diplomatic relations and alliances [Southworth, 2001, p. 243; 2011, p. 111].

Without going into discussions about the political system, religious life, and economic development of Prakashadharma Champa, I would like to highlight one key problem in the history of Central Vietnam: how are the history of inscription-famous Champa and the history of Linyi country known from Chinese and Vietnamese written sources related? Can we say that Linyi is the first Champa in history? Can it be argued that the reports of Chinese texts about Linyi refer to the kings of the Thubon Valley, and if so, from what time?

All these issues are actively discussed in modern historiography (see, for example: [Southworth, 2001; Vickery, 2005; The Cham of Vietnam, 2011]). In general, historians, archaeologists and epigraphists agree that in the VI-VII centuries Champa was hidden under the name Linyi (in any case, the capital of Linyi, captured by Liu Fan during the punitive expedition of 605, is identified with Chakie, where two Prakashadharma inscriptions were found P. 137 and p. 173 [Coedès, 1968, p 71; Huber, 1911, p. 262-264; Mus, 1928, p. 147-152]). However, there are disputes about the earlier time; the author of these lines hopes to devote a separate article to their analysis.

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BEFEO - Bulletin de l'Ecole Française d'Extrême-Orient. P. [http://www.persee.fr]

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