Reverence to Śiva.
Venerated by sages and gods beginning with Brahmā, that Śrī Bhadreśvara, the omnipotent Lord, the primordial teacher of the universe, the victor over the three cities, the goal to be attained by yogins, is victorious.It is conceivable that brahmādi- is intended to mean both “beginning with brahmins” (qualifying muni) and also “beginning with Brahmā” (qualifying sura).
Named Ājñāmanicaitya “Reliquary in which the jewels (maṇi) are (royal) commands”, this minister of the king, famed for his various virtues, whose hope is devotion to the Śiva in this place/in his heart āśayeśabhaktyāśaḥ, shines on earth because of his acts of merit.āśaya may refer to one's desires and therefore also one's heart, but it may also simply refer to a “place”, and perhaps therefore “this place”, in which a Śiva is installed.
In the śaka year 811,Two readings śaśi-rūpa-maṅgala? : 1° Date 811 2° with the auspicious sign (maṅgala) in the shape of the moon + maitre = the sun and the moon. when the Sun maitre was in Scorpio, Venus bhr̥guja in Aquarius, bhujagaire in Pisces;aira : Mars? For aira / aila in the sense of Mars in Campā, see 269140. Jupiter in Virgo foreign, Saturn in Capricorn nāgendrasaurau,From Wikipedia: Makara is generally depicted as half terrestrial animal in the frontal part (stag, deer, or elephant) and half aquatic animal in the hind part (usually of a fish, a seal, or a snake, though sometimes a peacock or even a floral tail is depicted). Though Makara may take many different forms throughout Hindu culture, in the modern world, its form is always related to the marsh crocodile or water monitor.
Golzio takes nāgendra as Leo, but this seems unlikely, since nāgendra usually means “prince among nāgas” (and not “prince *over* nāgas”). Since the makara may be elephant headed and sometimes snake tailed, makara (viz. Capricorn) seems a bit more likely as an identification of nāgendra. on the fifth day of the dark fortnight of the month of Phālguṇa, with Taurus in the ascendant golagna, the Great Goddess, beloved of Śiva īśapriyā, was installed sthāpyā, by him tena.
This God Śrī Mahāliṅga was installed by him for the merit of his father, and the glorious Great Goddess was installed to be favourable to his maternal aunt.
He had a younger brother called Īśvaradeva, by whom this Śrī-Īśvaradevādideva was installed with joy on the earth for the glory of himself and of his father.It looks as though the author intended to write “for the glory of himself and of his father”, which would be better expressed by kīrtyai svasya pituś ca. Of course one could take pituḥ with dharāyām (“on his father's land”). But in that case the ca would seem otiose. And such a situation seems unusual, perhaps unparalleled.
Śrī Jaya Indravarman, knowledgeable in śāstra and knowledgeable in the good conduct of the world, gave to Śrī Mahāliṅgadeva this land, along with slaves.
Excellent kings who will be lords of Campā as long as moon and sun endure, who are dedicated to their existing position or: to the ultimate state should listen to this supremely significant speech of the illustrious king Jaya-Indravarman.
If some people disrespect or: transgress into the territory of Śrī Mahāliṅgadeva, may they fall into hell! Some people will steal by force His wealth, slaves, fields, cows, buffaloes; may they fall into a great hell that is fanged with fiery flames! As for those persons knowledgeable about Dharma who protect this power-imbued or: Śakti-accompanied deity in accordance with justice, may they dwell in heaven!
The lord of Campā, Śrī Jayasiṅhavarman, king of kings, widely famed as being of utmost heroism, whose glory, learning, power and fieriness reached other countries,he PW attests deśāntarin in the sense of “zu einem andern Lande gehörig, Fremdling”.
Is the king claiming to be a foreigner ? Or is he one “who possesses other countries”? Or should we emend, as Diwakar suggests, to deśantari- (in compound), in which case the whole pāda becomes one bahuvrīhi compound meaning “whose glory, learning, power and fieriness reached other countries”. who performs acts of merit here on earth day after day, ...
To the illustrious Mahāliṅgadeva, who creates a refuge for people here on earth, this king of great fame gave pradattaḥ =pradattavān liberation or rather: freedom from tax,The use of muktim here might be intended to make the verse into an instance of virodhābhāsa, “apparent contradiction”, a figure in which the obvious sense seems absurd or contradictory, which leads the reader then to imagine a fitting sense that gives the verse a “solution”. How can the king bestow liberation upon God ? Realising that this makes no sense, we must reinterpret and understand that mukti means “liberation” from taxes ! Tax-exemption is also mentioned in the Cam part. along with a white banner.
Le Y.P. Mahāliṅga du Y.P.K. Śrī Jaya Indravarmma autorise l'exemption des impôts. Au sujet de l'exemption, quiconque mandop
les impôts au Y.P. Mahāliṅga, et brise cette exemption ou bafoue l'autorisation du gr̥hastha, qu'une multitude de chiens montent la mère de cet homme et qu'à sa mort il aille résider dans les ténèbres de l'enfer jusqu'à la fin de l'éon, la destruction.
Le Y.P. Mahāliṅga qui se livre pvauh aux ascèses, connaît le dharma, protège et restaure ; les sacrificateurs qui se livrent aux ascèses, connaissent le dharma, protègent et restaurent, jouiront du paradis et de la délivrance.
Le seigneur pu pov tana rayā à Sthirarājya:
- la rizière Masin : deux jāk
- la rizière Krauc : deux jāk
- la rizière Kək : un jāk
- la rizière : deux jāk
- la rizière Udaya : un jāk
- la rizière Vvac : un jāk
- la rizière Cək : un jāk
- la rizière Tūpen : un jāk
- la rizière Huluv Ravāṅ : un jāk
- la rizière
- la rizière du côté de la clôture : un jāk ; depuis le côté en amont de la maison jusqu'au côté de la
- rizière Tum : onze jāk
- les rizières Tum et Dandauv : cinquante jāk en amont de la maison et
- la rizière dih : vingt-huit jāk
- la rizière Tūpaṅ : quatre jāk
- la rizière Kayauv : six jāk
Et toutes font cent-vingt-et-un jāk. Depuis la porte du temple devadvāra jusqu’à Va à côté de la rizière avec l'entièreté naṅ dinan avista de ce que le roi yāṅ pov ku Śrī Jaya Indravarman a déjà kā offert au dieu yāṁ pu pov Mahāliṅga.