Doorjambs from Prasat Sankhah (K. 218), 950 Śaka

Editors: Kunthea Chhom, George Cœdès, Arlo Griffiths.

Identifier: DHARMA_INSCIK00218.

Hand description:

The lettering is characteristic of the eleventh century CE.

Languages: Old Khmer, Sanskrit.

Repository: Khmer (tfc-khmer-epigraphy).

Version: (71863cc), last modified (b08938b).

Edition

I. Upajāti
⟨Item S: Southern Doorjamb⟩

⟨S1⟩ ⟨Column a⟩||||namaś śivāyātmavidān dadhānaṁ

a

⟨Column b⟩yogaṁ mano yatra vibharty abhedam·

b

⟨S2⟩ ⟨Column a⟩ghaṭāmvudhinyastam udanvadamvu-

c

⟨Column b⟩-rāśāv ivāneka-rasa-prabhinnam·||

d
II. Upajāti

⟨S3⟩ ⟨Column a⟩nisarggarggā na bhavanty abhāvā⟨Column b⟩d

a

yasyā viriñcyāditr̥ṇāvasānāḥ

b

⟨S4⟩ ⟨Column a⟩durvodhabhāvā vivudhair abhedyā

c

⟨Column b⟩sā śaktir ādyāvatu vaś śivasya||

d
III. Upajāti

⟨S5⟩ ⟨Column a⟩mārtta¡nd!⟨ṇḍ⟩amandadyutibhūnabhasva⟨Column b⟩d

a

ambhonabhohavyabhugātmabhir yyaḥ

b

⟨S6⟩ ⟨Column a⟩Aṣṭābhir ebhis tanubhis tanoti

c

⟨Column b⟩vyaktaṁ svam aṅgaṁ sa śivo vatād vaḥ||

d
IV. Upajāti

⟨S7⟩ ⟨Column a⟩vasundharāṁ mādhavam uddharanta⟨Column b⟩n

a

durvvodham iddhaṁ vivudhair nnamadhvam·

b

⟨S8⟩ ⟨Column a⟩Ādhāraṇābhāvam ivātmano yo

c

⟨Column b⟩bhūtādibhūmiṁ kathayan vibhartti||

d
V. Upajāti

⟨S9⟩ ⟨Column a⟩nābhyantarārūḍha-saro-rūhasthaṁ

a

⟨Column b⟩viṣṇor nnamadhvañ caturāsyam ādyam·

b

⟨S10⟩ ⟨Column a⟩Apūrayad veda-payovdhinīrai⟨Column b⟩s

c

svātmānam asthānam ivādadhad yaḥ||

d
VI. Upajāti

⟨S11⟩ ⟨Column a⟩candrārddhacū¡d!⟨ḍ⟩āmaṇi-paṅkajākṣā⟨Column b⟩v

a

ekatvam aṅgasya yathā dadhānau

b

⟨S12⟩ ⟨Column a⟩trailokyanāthau viśadām adabhrāṁ

c

⟨Column b⟩saṁbhūya bhūtin diśatān tathā vaḥ◯||

d
VII. Upajāti

⟨S13⟩ ⟨Column a⟩samunnatorvvī-dhara-mūrddharūḍha-

a

⟨Column b⟩-nikṣipta-pādaś śamitānya-tejāḥ

b

⟨S14⟩ ⟨Column a⟩Udyan dyuti-dyotitadik-kalaṅka⟨Column b⟩ś

c

śrīsūryyavarmmeva vabhūva bhānuḥ||

d
VIII. Upajāti

⟨S15⟩ ⟨Column a⟩dugdhāvdhi-tulye viśadānvavāye

a

⟨Column b⟩jāto vadāto na yathā śaśāṅkaḥ

b

⟨S16⟩ ⟨Column a⟩R̥ddhān dadhad veda-yama-grahair yyo

c

⟨Column b⟩viśvambharām ājaladher vvabhāra||

d
IX. Upajāti

⟨S17⟩ ⟨Column a⟩vijātim āśritya hariḥ khagendraṁ

a

⟨Column b⟩rāmaḥ kapīndrañ ca ripūn mamardda

b

⟨S18⟩ ⟨Column a⟩svavāhum ājau viṣame sujāti⟨Column b⟩m

c

ajātaroṣas tu ya Ekavīraḥ||

d
X. Upajāti

⟨S19⟩ ⟨Column a⟩dr̥ṣṭi-pradānena varāṅga¡ṇ!⟨n⟩ānā⟨Column b⟩m

a

āptis sthiteḥ kevala-durlabhāsyāḥ

b

⟨S20⟩ ⟨Column a⟩Ananya-pūrvveva mukhe tu yasya

c

⟨Column b⟩kenāpy anāyāsam uvāsa vidyā||

d
XI. Upajāti

⟨S21⟩ ⟨Column a⟩yadānanorvvīdhara-rājaśr̥ṅgā⟨Column b⟩d

a

vinissr̥tā mr̥ṣṭa-jagat-kalaṅkā

b

⟨S22⟩ ⟨Column a⟩purāṇa-rāmāya¡n!⟨ṇ⟩a-bhāratādi-

c

⟨Column b⟩kathāvivakṣāmaradhāma-sindhuḥ||

d
XII. Upajāti

⟨S23⟩ ⟨Column a⟩vāhyopamānāsya-vilāsa-kānti-

a

⟨Column b⟩samānaśobhā kanakā¡nd!⟨ṇḍ⟩ajā¡nd!⟨ṇḍ⟩e

b

⟨S24⟩ ⟨Column a⟩Itīva kāntās svamanāṅsi ninyu⟨Column b⟩s

c

samānayantyo yam anaṅga-kāntyā||

d
XIII. Upajāti

⟨S25⟩ ⟨Column a⟩yasyāṅga-lāva¡n!⟨ṇ⟩yam ananya-lavdha⟨Column b⟩ñ

a

ced vīkṣya kāmāpadi kāmakāntā

b

⟨S26⟩ ⟨Column a⟩svāṅgan didhakṣuḥ kim u jātaharṣā

c

⟨Column b⟩muñcet kathañ cin na nu vāṣpamātram·||

d
XIV. Upajāti

⟨S27⟩ ⟨Column a⟩svānte madiye vidadhātu nityaṁ

a

⟨Column b⟩sthāsnusthitiṁ sth¡ān!⟨aṇ⟩ur itīva samyak·

b

⟨S28⟩ ⟨Column a⟩śubhra-vr̥ṣaṁ sūkṣma-gati-pratītaṁ

c

⟨Column b⟩yas sthāpayām āsa manasy ajasram·||

d
XV. Upajāti

⟨S29⟩ ⟨Column a⟩tathā pradānocita-mānasena-

a

⟨Column b⟩-dattāni yenānudinan dhanāni

b

⟨S30⟩ ⟨Column a⟩yathārthibhiḥ kr̥tsna-parigrahe py a-

c

⟨Column b⟩samarthatāgr̥hyata śatru-gr̥hyā||

d
XVI. Upajāti

⟨S31⟩ ⟨Column a⟩sāmānyavr̥tter api n¿n?⟨d⟩urmr̥gākṣī

a

⟨Column b⟩kṣudrātma-dhāmnaś capalā na yuktā

b

⟨S32⟩ ⟨Column a⟩rājādhirājasya tu yasya kīrttiḥ

c

⟨Column b⟩priyā satī sarvva-gatātra citram·||

d
XVII. Upajāti

⟨S33⟩ ⟨Column a⟩nirantarākliṣṭanisr̥ṣṭa-yajñai⟨Column b⟩ś

a

śatakrator yo bhuvi tulya-vr̥ttiḥ

b

⟨S34⟩ ⟨Column a⟩kṣitiñ cakārāmara-vipra-kīrṇṇā⟨Column b⟩m

c

adhyāsitāṁ pu¡n!⟨ṇ⟩ya-janair iva dyām·||

d
XVIII. Upajāti

⟨S35⟩ ⟨Column a⟩Utpatti-nāśāmvu-nidhau jaganti

a

⟨Column b⟩majjanty ajasraṁ karuṇārdracetāḥ

b

⟨S36⟩ ⟨Column a⟩samīkṣya śāstrārtha-vidhikriyāṁ ya⟨Column b⟩ś

c

śivasya pūjājananīñ cakāra||

d
XIX. Upajāti

⟨S37⟩ ⟨Column a⟩yasyonnatiṁ rāja-guṇe ca dharmme

a

⟨Column b⟩kalir vvalī cālayitun na śaktaḥ

b

⟨S38⟩ ⟨Column a⟩Utpātabhūtā api ratnaraśmiṁ

c

⟨Column b⟩vātūlasaṁghā na hi kampayanti||

d
XX. Upajāti

⟨S39⟩ ⟨Column a⟩nirjitya śatrūn api rājya-lakṣmīṁ

a

⟨Column b⟩sādhyām api prāpya sukha-prasannaḥ

b

⟨S40⟩ ⟨Column a⟩dhyānojjvalat-pāvakam adhyuvāsa

c

⟨Column b⟩sādhyābhilāṣīva sadā munir yyaḥ◯||

d
XXI. Upajāti

⟨S41⟩ ⟨Column a⟩tasyāptabhr̥tyo nayavid vidagdho

a

⟨Column b⟩vāgmī vadanyo guṇināṁ variṣṭhaḥ

b

⟨S42⟩ ⟨Column a⟩Āsīn ma¡ṇ!⟨n⟩īṣī pari-śuddha-bhakti⟨Column b⟩ś

c

śarvvapriyaś śarvvapurānvayo yaḥ||

d
XXII. Upajāti
⟨Item N: Northern Doorjamb⟩

⟨N1⟩ ⟨Column a⟩śaivetihāsā¡d!⟨ḍ⟩hyapurāṇakāvya-

a

⟨Column b⟩-śāstrā¡n!⟨ṇ⟩y anekāny aka[la]ṅkavuddhiḥ

b

⟨N2⟩ ⟨Column a⟩niśśeṣam uktvā guru-gauraveṇa

c

⟨Column b⟩yo dhyāpayām āsa parān analpān·||

d
XXIII. Upajāti

⟨N3⟩ ⟨Column a⟩sauvarṇṇa-dolādivibhūti-bhājo

a

⟨Column b⟩dvijasya vidyārṇṇava-pāragasya

b

⟨N4⟩ ⟨Column a⟩yo mādhavākhyasya viśiṣṭa-janma-

c

⟨Column b⟩-jātasya putro vinayaikadhāmnaḥ||

d
XXIV. Upajāti

⟨N5⟩ ⟨Column a⟩yo bhogi-bhogādivibhūti-ramyaṁ

a

⟨Column b⟩suvarṇṇada¡nd!⟨ṇḍ⟩ātapavāraṇā¡d!⟨ḍ⟩hyam·

b

⟨N6⟩ ⟨Column a⟩devādivāgīśvara-pa¡nd!⟨ṇḍ⟩itāntaṁ

c

⟨Column b⟩nāmorjjitaṁ patyur avāpa rājñaḥ||

d
XXV. Upajāti

⟨N7⟩ ⟨Column a⟩so ’tiṣṭhipal liṅgam umāṁ murāriṁ

a

⟨Column b⟩trivikramaṁ vāji-mukhaṁ makheddhaḥ

b

⟨N8⟩ ⟨Column a⟩trailokyasāraṁ jagatān nikr̥tta-

c

⟨Column b⟩saṁsārasāraṁ vidhinā vidhijñaḥ||<floretComplexe>

d

⟨N9⟩ sruk· jaroy· [cār·][2+] mr̥takadhana pramān· Amoghapura vraḥ jaṁnvan· dhūli ⟨N10⟩ vraḥ pāda kamrateṅ· Añ· śrīsūryyavarmmadeva ta vraḥ kamrateṅ· Añ· śivali⟨N11⟩ṅga śrīvāgīśvarapanditasvāmi jaroy· cār· ||◯|| ⟨N12⟩ ⟨Column a⟩◯bhāga khnet· tamrvac· ◯ gho pandān⟨Column b⟩◯ bhāga rṇṇoc· tamrvac· ◯ tai kaṁvrau ⟨N13⟩ ⟨Column a⟩gho kansū⟨Column b⟩gho kansoṁ⟨Column c⟩gho pittara⟨Column d⟩tai thṅe ⟨N14⟩ ⟨Column a⟩gho thgo⟨Column b⟩gho kaṁvrau⟨Column c⟩gho narāya⟨Column d⟩tai thqyak· ⟨N15⟩ ⟨Column a⟩gho kaṁvit·⟨Column b⟩gho kaṁvis·⟨Column c⟩gho kan·Ū⟨Column d⟩tai kansān· ⟨N16⟩ ⟨Column a⟩gho Aṁpen·⟨Column b⟩◯tai kaṁvrau⟨Column c⟩gho kandeṅ·⟨Column d⟩tai kanso ⟨N17⟩ ⟨Column a⟩gho kan·In·⟨Column b⟩tai kaṁvraḥ⟨Column c⟩gho śrī⟨Column d⟩tai kaṁvraḥ ⟨N18⟩ ⟨Column a⟩gho kaṁvrai⟨Column b⟩tai kan·Ū⟨Column c⟩gho tañ· yāc·⟨Column d⟩tai dharmma ⟨N19⟩ ⟨Column a⟩gho mūla⟨Column b⟩tai kansān·⟨Column c⟩gho pandān·⟨Column d⟩tai kaṁvrau ⟨N20⟩ ⟨Column a⟩gho kansān·⟨Column b⟩tai kañjū⟨Column c⟩gho kañjai⟨Column d⟩tai kandes· ⟨N21⟩ ⟨Column a⟩gho thqyak·⟨Column b⟩tai pr̥ti⟨Column c⟩gho pandān·⟨Column d⟩tai kaṁvrau ⟨N22⟩ ⟨Column a⟩gho satyāṁ⟨Column b⟩tai dharmma⟨Column c⟩gho kansa⟨Column d⟩tai pandān· ⟨N23⟩ ⟨Column a⟩gho qyak·⟨Column b⟩tai thqyak·⟨Column c⟩gho kaṁvis·⟨Column d⟩tai qgat· ⟨N24⟩ ⟨Column a⟩gho thleṁ⟨Column b⟩tai bhavānī⟨Column c⟩gho kansa⟨Column d⟩tai kansān· ⟨N25⟩ ⟨Column a⟩gho kan·An·⟨Column b⟩tai thgau⟨Column c⟩gho paroṅ·⟨Column d⟩tai saṁAp· ⟨N26⟩ ⟨Column a⟩gho kan·sah·⟨Column b⟩tai kaṁvī⟨Column c⟩gho Aṁpen·⟨Column d⟩tai dharmma ⟨N27⟩ ⟨Column a⟩gho kṣīra⟨Column b⟩tai sUy·⟨Column c⟩gho malyāṅ·⟨Column d⟩tai kaṁpit· ⟨N28⟩ ⟨Column a⟩gho nakha⟨Column b⟩◯ tai phsak·⟨Column c⟩gho śrīdhara⟨Column d⟩tai thqyak· ⟨N29⟩ ⟨Column a⟩gho thṅe⟨Column b⟩gho thgau⟨Column c⟩gho kansū⟨Column d⟩tai kaṁpit· ⟨N30⟩ ⟨Column a⟩gho kañjā⟨Column b⟩tai phnos·⟨Column c⟩gho thgo⟨Column d⟩tai dharmma ⟨N31⟩ ⟨Column a⟩gho svasti⟨Column b⟩tai mādhavī⟨Column c⟩gho paroṅ·⟨Column d⟩tai kandvāt· ⟨N32⟩ ⟨Column a⟩gho vijaya⟨Column b⟩tai saṁAp·⟨Column c⟩gho kaṁvrau⟨Column d⟩tai phgaṅ· ⟨N33⟩ ⟨Column a⟩gho tīrtha⟨Column b⟩tai kaṁpit·⟨Column c⟩gho narāya⟨Column d⟩tai kandes· ⟨N34⟩ ⟨Column a⟩gho kandeṅ·⟨Column b⟩tai kanrau⟨Column c⟩gho kanrau⟨Column d⟩tai thqyak· ⟨N35⟩ ⟨Column a⟩gho bhīma⟨Column b⟩tai kandeṅ·⟨Column c⟩gho pittara⟨Column d⟩tai thmās· ⟨N36⟩ ⟨Column a⟩◯gho chke⟨Column b⟩tai kaṁvit·⟨Column c⟩gho kaṁvraḥ⟨Column d⟩tai kaṁprvat· ⟨N37⟩ ⟨Column a⟩gho kaṁvās·⟨Column b⟩tai vīja⟨Column c⟩gho kandā⟨Column d⟩tai paroṅ· ⟨N38⟩ ⟨Column a⟩gho narāya⟨Column b⟩tai vrahma⟨Column c⟩gho khna⟨Column d⟩tai kandic· ⟨N39⟩ ⟨Column a⟩gho kandep·⟨Column b⟩tai kansoṁ⟨Column c⟩gho paroṅ·⟨Column d⟩tai kaṁvit· ⟨N40⟩ ⟨Column a⟩gho thleṁ⟨Column b⟩tai kandvāt·⟨Column c⟩gho kandhi⟨Column d⟩tai panheṁ ⟨N41⟩ ⟨Column a⟩gho kaṁvat·⟨Column b⟩tai kaṁvai⟨Column c⟩gho kaṁvrau⟨Column d⟩tai vrahma ⟨N42⟩ ⟨Column a⟩gho thqyak·⟨Column b⟩tai paṁnaṅ·⟨Column c⟩gho śrī⟨Column d⟩tai kandic· ⟨N43⟩ ⟨Column a⟩gho nap·⟨Column b⟩tai saṁAp·⟨Column c⟩gho pittara⟨Column d⟩tai kansū ⟨N44⟩ ⟨Column a⟩gho kaṁvis·⟨Column b⟩tai kaṁvit·⟨Column c⟩gho pañcapadārtha⟨Column d⟩tai vrāma ⟨N45⟩ ⟨Column a⟩gho kansoṅ·⟨Column b⟩tai khñuṁ⟨Column c⟩gho phsok·⟨Column d⟩tai thgau ⟨N46⟩ ⟨Column a⟩gho kañjun·⟨Column b⟩tai kaṁpañ·⟨Column c⟩gho paroṅ·⟨Column d⟩tai kaṁvrau ⟨N47⟩ ⟨Column a⟩gho kañjun· sot·⟨Column b⟩tai kan·hyaṅ·⟨Column c⟩gho pamek·⟨Column d⟩tai kandeṅ· ⟨N48⟩ ⟨Column a⟩gho kaṁvrau⟨Column b⟩tai kaṁvit·⟨Column c⟩gho kañcāñ·⟨Column d⟩tai kaṁvit· ⟨N49⟩ ⟨Column a⟩gho kandham·⟨Column b⟩tai kansān·⟨Column c⟩gho kaṁ[.]i[.]·⟨Column d⟩tai paroṅ· ⟨N50⟩ ⟨Column a⟩gho vrahma⟨Column b⟩tai saṁAp·⟨Column c⟩gho [3+]⟨Column d⟩tai kans[.] ⟨N51⟩ ⟨Column a⟩gho thqyak·⟨Column b⟩tai kaṁprvat·⟨Column c⟩[gho] ka[2+]⟨Column d⟩tai kan·U ⟨N52⟩ ⟨Column a⟩gho kaṁval·⟨Column b⟩tai thṅe⟨Column c⟩gho [3+]⟨Column d⟩tai [2+] ⟨N53⟩ ⟨Column a⟩gho narāy·⟨Column b⟩tai kaṁpus·⟨Column c⟩gho pamek·⟨Column d⟩tai [3+] ⟨N54⟩ ⟨Column a⟩gho kandhān·⟨Column b⟩tai kanrau⟨Column c⟩gho kan·[1+]⟨Column d⟩tai ka[2+] ⟨N55⟩ ⟨Column a⟩gho kaṁvit·⟨Column b⟩tai kan·In·⟨Column c⟩gho kaṁvrau⟨Column d⟩tai m[3+] ⟨N56⟩ ⟨Column a⟩gho [q]yak·⟨Column b⟩tai kansa⟨Column c⟩gho kandit·⟨Column d⟩tai ka[2+]n· ⟨N57⟩ ⟨Column a⟩gho kaṁ[1+]⟨Column b⟩tai kansān·⟨Column c⟩gho śrī⟨Column d⟩tai kaṁvī ⟨N58⟩ ⟨Column a⟩gho cantās·⟨Column b⟩tai thqyak·⟨Column c⟩gho hr̥daya⟨Column d⟩tai thṅe ⟨N59⟩ ⟨Column a⟩gho kaṁvrau⟨Column b⟩tai kansoṁ⟨Column c⟩gho tīrtha⟨Column d⟩tai [1+]n[1+]

Apparatus

⟨N45⟩ thgau ⬦ thgan GC.

Translation by Arlo Griffiths

I
Homage to Śiva, in whom the mind of those who know the ātman, when in state of Yoga, maintains non-duality, like [water] cast (?) into the ocean from a pot, refracted by the many juices, upon the watery ocean.
II
Let that power of Śiva help you today, [the power] in whose absence creations of creation (?) / natural creations, starting with Viriñci (Brahmā) and ending with the [smallest] blade of grass, do not take place; whose nature is hard to comprehend [even] for the wise; which is indivisible.
III
Let Śiva help you, who stretches his own body out, manifested by these eight bodies: Mārtaṇḍa (Sun), Mandadyuti (Moon), Earth, Wind, Water, Sky, Fire, Ātman.
IV
You must bow to Mādhava, who raises up the earth, who is burning bright [but] still hard to discern [even] by the wise, who bears the earth, first of [all] creatures, expressing as it were the absence of any support for himself.
V
You must bow to the Four-Faced Initial one (Brahmā), who stands on the lotus that has arisen inside the navel of Viṣṇu, who has filled himself with the waters of the ocean of Veda-milk, [and consequently] made [the Veda] to lack any [other] place, as it were.
VI
Let the two Lords of Three Worlds --- the one (Śiva) bearing the half moon as crest-jewel, the other having eyes as lotuses ---, join together and allot you brilliant, plentiful prosperity, in the same way as they give themselves oneness of body [as Harihara].
VII
It (he) had risen above and placed its (his) foot down on the heads of the vaulted mountains [kings], had subdued the luster of [all] others, has in rising illuminated with his light the blemishes of [all] directions: the Sun was just like Śrīsūryavarman.
VIII
Born in a brilliant lineage, resembling the ocean of milk, he was not cut off like Śaśāṅka. He held the Earth, up to the ocean, [in the Śaka years measured] by [9] planets, [2] twins, [4] vedas, [and] made her prosperous.
IX
Relying on the King of Birds (Garuḍa) did Hari [crush] one of bad birth, and [relying] on the King of Monkeys did Raama crush the enemies. But this dispassionate hero was alone, [relying only] on his own arm [to crush] one of good birth in a difficult battle.
X
By the gift of a view, there is acquisition --- singularly hard to obtain (kevaladurlabhā) --- of this rectitude by the choicest females. But Knowledge resided in his mouth any way, as though not preceded by any other [cause], effortlessly.
XI
From the top of the King of Mountains --- his mouth! --- flowed the river (Gaṅgā) of the abode of the immortals, that wiped away [all] dirt in the world, desiring to recount stories such as those of the Purāṇas, Rāmāyaṇa and [Mahā]Bhārata.
XII
The beautiful ladies led their own minds to him, uniting (= comparing??) [him] with the beauty of the Bodiless (Kāma), as though thinking: "His beauty comparable to the Apparition-Beauty has an external comparandum in the egg of the Golden-Egg Born."
XIII
If she dear to Kāma, during the distress of Kāma, would have noticed the attractiveness of his (Sūryavarman’s) body, unattained by anybody else, how much less would she, in joy, want to burn her own body (as a suttee)! How much less would she release even a single tear!
XIV
He thoroughly established in his mind the undecaying white bull (of Dharma?), noticed by his subtle motion, as though thinking: "Let the stationary one (Śiva) permanently bestow on my heart [his] stationary presence (my stationary rectitude)."
XV
Every day he gave gifts, with a mind delighting in liberality, in such a way, that [his] inability [to give], fit to be taken [only] by enemies, was taken even by petitioners for his entire property. OR: ... that [his] inability [of giving] with regard to his entire property, fit to be taken [only] by enemies, was taken even by petitioners.
XVI
A wicked fawn-eyed woman is not fit even for a man of vulgar behavior, an ill-mannered one not for one whose personal appearance is lowly, but the fame of this king of kings, even though being dear to (and hence fit for) him, went in every direction. In this regard there is [cause for] surprise.
XVII
Comparable in behavior here on earth to Śatakratu, by means of sacrifices performed succeeding each other without interval, he made the earth sprinkled with (images of) immortals, as meritorious people inhabit heaven.
XVIII
He, whose mind was wet with compassion, saw [that] creatures perpetually go under in the ocean of arising and destruction, and performed a ritual according to the injunctions implied by the meaning of the Śāstras, conducive to puujaa for Śiva.
XIX
Powerful Kali was not able to stop his rise in royal quality and Dharma. For even hordes of whirlwinds, arisen suddenly, do not shake the splendor of pearls.
XX
Even after conquering his enemies, and even after obtaining the fortune of his kingdom that was his aim, this muni, tranquil in pleasure, settled permanently by the flame that burns through meditation, as though he desired some [other] kind of aim (but in fact it was *the* aim, release).
XXI
He had an accomplished servant, who was skilled in tactics, mature, eloquent, liberal, supreme among the qualified, intelligent, of pure devotion, dear to Śarva, of the lineage of Śarvapura.
XXII
He, of undefiled intelligence, completely recited many Purāṇas --- full of Śaiva stories ---, Kāvyas and "Saastras, and, out of estimation for his Gurus, taught them to many others.
XXIII
He was the son of a brahmin called Mādhava, who had received wealth such as a golden palanquin, who had crossed the ocean of knowledge, who was born into an excellent birth / family, whose only mode was moral conduct.
XXIV
He received from his master, the king, an abode (?, ramya) abounding in wealth such as [a palanquin] with serpent’s coils, full of golden staffs and parasols, [as well as] a powerful name beginning with Deva and ending in Vāgīśvarapandita.
XXV
Inspired by a festive occasion (?), this knower of rites, founded with proper rites a Liṅga, an Umā, a Murāri, a Trivikrama, a Vaajimukha, [and] a Trailokyasāra, remover of the substance of transmigration for [all] creatures.

Translation into French by Cœdès 1951

I
Hommage à Śiva, en qui l’esprit de ceux qui connaissent l’atman, en se fixant sur l’idée d’union, atteint l’absence de division ; de même que [de l’eau] divisée en plusieurs eaux lorsqu’elle est placée dans [plusieurs] récipients, [par exemple] des jarres, [cesse d’être divisée] dans cet [unique] réceptable qu’est l’océan.
II
Que Celle sans qui n’aurait pas lieu la création naturelle qui commence par Brahmā et qui finit par l’herbe, Celle dont les savants comprennent difficilement la nature, qui est indivisible, Ādyā, l’énergie de Śiva, vous protège.
III
Que Celui qui épand son corps, en manifestant ces huit corps : le soleil, la lune, la terre, le vent, l’eau, l’éther, le feu et l’ātman, que Śiva vous protège.
IV
Rendez hommage à Mādhava soulevant la terre, brillant, difficile à comprendre pour les savants; il porte la terre principe de toutes choses comme s’il voulait prouver qu’il n’a besoin lui-même d’aucun support.
V
Rendez hommage au premier des dieux, à Celui qui a quatre visages, qui se tient sur le lotus issu du nombril de Viṣṇu, qui a rempli son propre ātman avec l’eau de l’océan de lait du Veda, comme pour mettre à sa place ce qui n’y était pas.
VI
Que le dieu qui porte la lune sur sa tête en guise de joyau, et le dieu aux yeux de lotus, de même qu’ils réalisent l’unité de leurs corps, que ces deux sauveurs des trois mondes vous donnent ainsi, de concert, une félicité pure et abondante.
VII
Posant son pied levé sur la tête des rois (ou: des monts) inclinés, détruisant l’éclat des ennemis (ou: des autres astres), prospère (ou: se levant), éclairant de sa lumière les taches des points cardinaux, Śrī Sūryavarman donna l’exemple au soleil.
VIII
Né dans une race pure semblable à l’océan de lait qui est sans tache, à l’inverse de la lune qui a la tache du lièvre, il a tiré la terre hors de l’océan [en l’an śaka marqué] par les [9] planètes, la paire [= 2] et les [4] Vedas, et l’a rendue prospère.
IX
Hari, avec l’aide du roi des oiseaux, a tué un individu de basse extraction, et Rāma avec l’aide du roi des singes, a tué ses ennemis ; mais c’est tout seul, avec l’aide de son seul bras, que dans une bataille inégale ce héros sans passion a tué un personnage de haute naissance.
X
Il est bien difficile pour les jolies femmes d’acquérir une conduite vertueuse par le don de leur regard (ou: par l’enseignement de leur doctrine) ; et pourtant, dans sa bouche, la science, en quelque sorte, garda sans difficulté sa virginité.
XI
Le fleuve céleste est issu du sommet de ce roi des monts qu’est son visage, en lavant les péchés du monde, par désir de réciter les Purāṇa, le Rāmāyaṇa et le [Mahā]bhārata.
XII
"Dans l’œuf d’or de Brahmā, sa beauté, identique à une apparition de Kānti, est en dehors de toute comparaison", c’est comme dans cette pensée que les femmes tendirent leur esprit vers lui, en identifiant [sa beauté] à la beauté (kānti) de (l’Amour) sans membres.
XIII
Si, lors du malheur survenu à Kāma, l’épouse de Kāma avait vu la beauté inégalée du corps de ce roi, non seulement elle n’aurait pas désiré subir elle-même le feu, mais, dans sa joie, elle n’aurait même pas versé une seule larme.
XIV
"Puisse [Śiva] immobile produire sans cesse dans mon cœur une fermeté inébranlable !", c’est justement dans cette pensée qu’il établit à demeure dans son cœur la Loi pure (ou: le taureau sans tache), connue pour sa marche subtile.
XV
Ce roi dont le cœur était enclin à la libéralité donnait chaque jour tant de biens que l’impossibilité pour les solliciteurs de tout prendre était admise par ses ennemis.
XVI
La renommée, par propension générale, est volage et inconstante comme une femme perverse, à l’égard des gens de basse condition ; et cependant, chose étrange, avec ce roi des rois, elle se conduisit comme une épouse vertueuse, remplissant tout ici bas.
XVII
Au moyen de ses sacrifices célébrés sans cesse et sans dérangement, ce roi dont la conduite sur terre égalait celle d’(Indra) aux cent sacrifices, remplit la terre d’immortels et de brâhmanes, et en fit le séjour des gens vertueux, pareil au ciel.
XVIII
Considérant, d’un cœur plein de compassion, les créatures plongées sans cesse dans l’océan des naissances et des destructions, il fit, conformément au sens des śāstra, un rituel pour célébrer le culte de Śiva.
XIX
Le violent Kali était impuissant à ébranler la grandeur dont ce roi faisait preuve dans la pratique de la Loi et des vertus royales ; une tempête, même soudaine, ne fait pas trembler le rayonnement des joyaux [de l’océan].
XX
Bien qu’il eût vaincu ses ennemis et qu’il eût obtenu la Fortune royale docile à ses desseins (sadhya), ce sage comblé de bonheur se tenait constamment dans le feu brûlant de la méditation, comme s’il eût désiré atteindre son but (sādhya).
XXI
Il eut un seviteur, prudent, habile, éloquent, libéral, le meilleur des hommes vertueux, sage, doué d’une dévotion pure, cher à Śarva, appartenant à la famille de Śarvapura.
XXII
Récitant avec la gravité d’un maître les nombreux purāṇa, kāvya et śāstra riches en légendes śivaïtes, sans en omettre aucun, cet homme à l’intelligence sans tache en instruisit beaucoup d’autres.
XXIII
Il était fils d’un brâhmane nommé Mādhava, possesseur d’un palanquin d’or et d’autres richesses, versé dans toutes les sciences, né dans une famille illustre, uniquement consacré à la pratique de la discipline.
XXIV
Il obtint du roi son maître un nom éminent commençant par Deva et se terminant par Vāgīśvarapaṇḍita, agrémenté de nombreuses richesses, impliquant la possession d’un parasol à manche d’or.
XXV
Enflammé par le feu du sacrifice, ce connaisseur des rites érigea suivant les rites un liṅga, Umā, Viṣṇu, Trivikrama, un dieu à tête de cheval, et Trailokyasāra qui détruit dans le monde l’essence de la transmigration.

(N9–N11) Le pays de Jaroy Cār […] bien d’héritage (mr̥takadhana) dans le territoire d’Amoghapura [est donné en] présent par S.M. Śrī Sūryavarmadeva au V.K.A. Śivaliṅga de Śrī Vāgīśvarapaṇḍitasvāmi de Jaroy Cār.

(N12–N59) (Liste de 190 noms de serviteurs, 95 sous les ordres d’un tamrvac pour chaque quinzaine : 51 hommes (gho) et 44 femmes (tai) pour la lune croissante, 47 gho et 48 tai pour la lune décroissante).

Bibliography

Edited by George Cœdès (1951, pp. 45–53) with a French translation; re-edited here by Arlo Griffiths with an English translation of the Sanskrit portion.

Primary

[GC] Cœdès, George. 1951. Inscriptions du Cambodge, volume III. Collection de textes et documents sur l'Indochine 3.3. Hanoi, Paris: École française d'Extrême-Orient. Pages 45–53.