viśuddha-tarkkāgama-yukti-niścayān nirūpya pratiṣṭhitam· yam āntarañ jyotir upāsate budhā niruttaraṁ vrahma parañ jigīṣavaḥ tapaś-śrutejyā-vidhayo yad-arppaṇā bhavanty anirddeśya-phalānuvandhinaḥ na kevalan tad-phala-yoga-saṅginām asaṅgināṁ karmma-phala-tyajām api nisargga-siddhair aṇimādibhir guṇair upetam aṅgīkr̥ta-śakti-vistaraiḥ dhiyām atītam vacas Anāspadaṁ yasya padam vidur budhāḥ vibhutva-yogād iha labdha-sannidheś śriyāḫ padan tasya vibhor idam padam· vikīrṇṇa-dr̥śyāṅguli- ṇḍābjam ivopalārppitam· Ayañ ca mūrddhnā sphuṭa-ratna-mālinā padan dadhāno giriśasya bhūdharaḥ Upaiti loke bahu ā mānyatame hi sannatiḥ divokasāṁ mauli-vilupta-reṇunā padāravindena yathā jagatpateḥ bibhartti mānonnati ś śikharair ayan nagaḥ dvijātisūnur dvija-sattamasya dhruvasya naptā dhruva-puṇya-kīrtteḥ yaḫ prāg-abhijñāta-ku yas svakulaṁ vyanakti vidyādi-vindvanta-gr̥hīta-nāmnā tenaikatānena śubha-kriyāsu śambhoḫ padasyedam ak ivānyad adreḥ tenāpi tīrtthodaka-pāvitāyām adhityakāyām iha bhūdharasya snānārttham īśasya kr̥tam mahī Ivātma-kīrtteḥ paśupati-pada-bhāg anuttaraṁ padam adhigacchatu sānvayo janaḥ ciram avatu hitāya dehinām ayam api bhūmidharo bhuvas sthitim· rasa-dasra-śaraiś śakendra-varṣe padam aiśam vinivaddham iṣṭakābhiḥ R̥tu-vāri-nidhīndriyaiś ca tīrthe salila-sthānam akāri tena bhūyaḥ . Ārāma-dāsiī-dāsāś ca paśavaẖ kṣetram uttamam· . yathāsti svadhanan dattaṁ śivapādāya yajvanā .

-tarkkāgama- -tarkkāśama- vrahma parañ vrahmaparañ -sthānam -sthāpanam -dāsi- -dāsī-

Lui que, par la constante pratique d'une méditation correcte et de la quiétude, les sages perçoivent siégeant dans le coeur et qu'ils adorent comme la lumière intérieure, désireux de conquérir la condition suprême, l'absolu brahman;

Lui par qui les pratiques de la mortification, de l'étude et du sacrifice, pourvu qu'elles s'adressent entièrement à lui, procurent des fruits inexprimables non seulement à ceux qui sont encore attachés au fruit de ces pratiques, mais aussi aux détachés qui ont renonçé à tout fruit des oeuvres;

Lui dont le pada sans support, doué des qualités de ténuité et autres qui lui sont inhérentes, et qui se développent par l'action des énergies qu'il revêt, dépassant le pouvoir de toute pensée et de toute parole, n'est connu que des sages;

De cet Omniprésent qui, grâce à son omniprésence, est venu résider en ce lieu, ce pada, vrai demeure pada de Śrī, avec les rayons qui se répandent de ses doigts aimables, brille ici, semblable à un lotus à la tige d'or fixée sur la pierre.

Et ce mont, en recevant sur son front enguirlandé de joyaux étincelants le pada de Giriśa, s'acquiert dans le monde une grande gloire; car c'est s'élever que de s'humilier devant le plus illustre.

De même que du lotus des pieds pada du Seigneur du monde, dont le pollen est essuyé par les diadêmes des habitants du ciel, s'enorgueillit de même de ses cimes cette montagne.

Il est un fils de brâhmane, du meilleur des brâhmanes, de Dhruva, petit-fils de Dhruvapuṇyakīrtti, lequel, issu d'une race de vieille illustration, rend à sont tour, par son mérite témoignage de sa race.

Par lui, appelé du surnom de Vidyādivindvanta et uniquement appliqué à de saintes oeuvres, fut faite cette représentation du pada de Śambhu, comme un autre de la montagne.

Par lui aussi, sur la plate-forme de ce mont purifiée par l'eau d' un tīrtha, fut fait, pour les ablutions de Seigneur, ce bassin, ornement de la montagne, la purification, en quelque sorte, de sa propre gloire.

Puissent les adorateurs des pieds pada de Paśupati atteindre avec leurs familles le pada suprême, et puisse longtemps aussi, pour le bien des hommes, ce porteur du monde la montagne assurer l'assiette de la terre.

Dans l'année du roi des Śakas désignée par les saveurs, les Aśvins et les flèches, ce pada du Seigneur a été entouré d'une bordure de briques, et dans l'année désignée par les saisons, les mers et les sens, l'eau fut ensuite amenée par lui dans le tīrtha.

En même temps un verger, des servantes, des serviteurs, du bétail, des terres excellentes, tout cela fut donné en toute propriété au Śivapada par son adorateur.

Whom Śiva the sages, desirous of conquering the supreme condition, the absolute Brahman, worship as the inner light, established , after having determined Him through the sure knowledge obtained by means of pure reasoning and Tradition.

The practices of austerity, study and sacrifice, provided they are offered to Him, bring about undefinable results, not only for those who are still attached to the acquisition of the fruits of those works, but also for those who are detached and have renounced all fruits of actions.

Whose status foot, endowed with tenuity and other qualities which are inherent in Him, and which develop through the action of the energies He assumes - a status foot without support, that surpasses all thoughts and words - is known only to the sages.

Of that Omnipresent who, thanks to His omnipresence, has come to reside here, this foot, sojourn of Śrī, with the rays spread from its beautiful toes, shines here like a lotus with a golden stalk? fixed on the stone.

And this mountain, bearing on its head crowned with manifest jewels the foot of Giriśa Śiva, acquires in the world great glory. For bowing down to the most illustrated .

Just as of the lotus-like foot of the Lord of the worlds whose dust pollen is wiped by the diadems of the in- habitants of heaven gods is extremely proud so of its summits this mountain.

There is a son of a brahmin - grandson of Dhruva, best of brahmins, of firm , pure fame9 - who, born in an old illustrious family, bears in turn, by his merit testimony to his family.

By him, named Vidyābindu literally: a name beginning with Vidyā and ending with Bindu, exclusively devoted to good deeds, was made this representation? of the foot of Śambhu Śiva, as another of the mountain.

By him also, on this table-land of the mountain, which was purified by the water of a Tīrtha, was made for the bathing of Īśa Śiva, this bathing-place, ornament of the mountain, the purification?, as it were, of his own glory.

May people devoted to the feet = servants of Paśupati Śiva, together with their families, attain to the highest state, and may this mountain, too, long secure the stability of the earth for the benefit of the creatures.

In the year of the Śaka kings denoted by Rasa 6, Dasra 2 and arrow 5 Śaka 526 the foot of Īśa Śiva was surrounded by bricks, and in the year denoted by season 6, ocean 4 and the senses 5 546 a tank was again made by him in the bathing-place.

By the sacrificer his own property as it exists has been given to the foot of Śiva: gardens, female and male servants, cattle and a field of best quality.

The prosodic metre of stanza 11 is identified as aupachandasika by Barth.

Three symbols of spiral are used as filler of pādas a, b and d, of the last stanza.

Regarding the word vacas, the translation of Barth is based on the conjectural restitution vacasāñ ca gocarāv ISC, p. 36 n. 4; Nilakanta Sastri 1949, and followed by K. Bhattacharya cf. 1955 : p. 489 n. 18 ; also 1961 : 57, restore most probably the passage as follows: vacasām agocaram.

The translation of Barth of is based on the conjectural restitution °raśmi śobhate ISC, p. 36 n. 5.

The translation of Barth of ṇḍābjam is based on the conjectural restitution hiraṇyakāṇḍābjam ISC, p. 36 n. 5.

The translation of Barth of bahu is based on the conjectural restitution bahumānyatām ISC, p. 37 n. 1.

Regarding the word -ku, the translation of Barth is based on the conjectural restitution °kulaprajāto ISC, p. 37 n. 3.

The translation of Barth of yas is based on the conjectural restitution guṇena bhūyas ISC, p. 37 n. 3.

Barth proposes to restore ak as akāri .

Barth proposes to restore mahī as mahībhr̥t, being the first element of the compound mahībhr̥cchriye ISC, p. 37 n. 5.

Barth proposes to restore Ivātma- as tīrtham ivātma-. This proposition is improbable because the vowel i of iva is an Initial I.

First edited by Auguste Barth (31-38) with a French translation; re-edited here by Gerdi Gerschheimer and Kunthea Chhom from estampage EFEO n.1163. Kamaleswar Bhattacharya (19-23) provides an English translation.

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