Stela of Prasat Mebon (K. 528), 874 Śaka

Version: (d8a79da), last modified (3a30ff4).

Edition

⟨Face A: Face A

⟨A1⟩ ⟨Column a⟩ traiguṇyāḍhyaśikhīndubhāskarakarapradyotanodgīthajai⟨Column b⟩r agryaiḥ padmajakañjadṛktrinayanair adhyāsitaiś śakti(bh)iḥ ⟨Column c⟩ saṁrodhasthitisaṃbhavātmarataye bhinnas tridhaiko pi ya⟨Column d⟩s tasmai nityacite śivāya vibhave rājño rthasiddhyai namaḥ

⟨A2⟩ ⟨Column a⟩ rūpaṁ yasya navendumaṇḍitaśikhan trayyāḥ pratītaṁ paraṁ ⟨Column b⟩ vījaṁ vrahmaharīśvarodayakaraṁ bhinnaṁ kalābhis tridhā ⟨Column c⟩ sākṣād akṣaram āmananti munayo yogādhigamyan nama⟨Column d⟩s saṁsiddhyai praṇavātmane bhagavate tasmai śivāyāstu

⟨A3⟩ ⟨Column a⟩ Ekā prāk kalahaṁsavibhramagatiḥ kāntonmanā yā satī ⟨Column b⟩ bhittvāṅgaṁ gaga¡!odgatātmarataye yātā navatvaṁ punaḥ ⟨Column c⟩ padmaṁ mānasasambhr̥tan nijaruciprojjr̥mbhitaṁ bibhratī ⟨Column d⟩ sā śaktiś śivasaṅgatodayakarī gaurī parā pātu vaḥ

⟨A4⟩ ⟨Column a⟩ yenaitāni jaganti yajvahutabhugbhāsvannabhasvannabhaḥ ⟨Column b⟩ kṣityambhaḥkṣaṇadākarais svatanubhir vyātanvataivāṣṭabhiḥ ⟨Column c⟩ Uccaiḥ kāraṇaśaktir apratihatā vyākhyāyate nakṣaram· ⟨Column d⟩ jīyāt kāraṇakāraṇaṁ sa bhagavān arddhenducū¡d!āmaṇiḥ

⟨A5⟩ ⟨Column a⟩ nārāyaṇan namata yo vibhutāṁ vitanva⟨Column b⟩n lokatrayan tripadalaṅghitamātram eva ⟨Column c⟩ dr̥ṣṭvā turīyapadam āptum ivādhunāpi ⟨Column d⟩ nidrācchalena vidadhāti samādhim abdhau

⟨A6⟩ Ambhojabhūr jjayati yo vadanaiś caturbhi_r oṅkāravāridaravaṁ samam ujjagāra_ kṣetrāhitan tribhuvanodayapūraṇārtha_m utsūnatām iva nayan nijavījam ādyam· ma¡ṇḍ!āṅśumaṇḍalavinirggatavāridhārā_ mandākinī jayati dhūrjjaṭinā dhr̥tā yā_ mūrdhnā nagendratanayārddhaśarīrasandheḥ_ premānuvandham iva darśayitum prakr̥ṣṭam·

⟨A7⟩ ⟨Column a⟩ Āsīd ā nīrarāśer avanipatiśiroratnamālārccitāṅghri⟨Column b⟩r vvālādityābhidhāno py arikulakamalopaplavākhaṇḍacandraḥ ⟨Column c⟩ somākauṇḍinyavaṅśāmvaratalatilako bhūpatir bhūrikīrtti⟨Column d⟩r ddorddaṇḍoddyotitāninditapurabharitāṁ rājyalakṣmīṁ vahan yaḥ

⟨A8⟩ ⟨Column a⟩ proddr̥ptadviṣatān dadhad yudhi vadhūvaidhavyadīkṣāvidhi⟨Column b⟩m vaddhnan yaś śiśirāṅśuraśmiviśadāṁ satkīrttimālāṁ guṇaiḥ ⟨Column c⟩ svarggadvārapure pura¡ṇḍ!arapuraprasparddhisaṁvarddhane ⟨Column d⟩ sārvvaś śārvvam atiṣṭhipat savibhavaṁ liṅgaṁ vidhānānvitam·

⟨A9⟩ ⟨Column a⟩ vrahmakṣatraparaṁparodayakarī tadbhāgineyī satī ⟨Column b⟩ puṇyan nāma sarasvatīti dadhatī khyātā jagatpāvanī ⟨Column c⟩ nānāmnāyagirāṁ gabhīram adhikaṁ pātraṁ dvijānāṁ varaṁ ⟨Column d⟩ sindhūnām iva sindhurājam agamad yā viśvarūpaṁ priyam·

⟨A10⟩ ⟨Column a⟩ somādye sārabhūte nijakulanivahe bhūridhāmni vyatīte ⟨Column b⟩ rudropendrāmarendraprabhr̥tisuravarais saṅgate nandanārtha⟨Column c⟩m tadvaṅśakṣīrasindhoḥ pravikasitayaśaḥpārijātābhijātā ⟨Column d⟩ lebhe janmāvadātaṁ bhuvanahitakarī yā dvitīyeva lakṣmīḥ

⟨A11⟩ ⟨Column a⟩ yā nāmnāpi mahendradevyabhihitā bhūbhr̥tsutaiveśvarī ⟨Column b⟩ devī divyavilāsinībhir asakr̥t saṅgīyamānastutiḥ ⟨Column c⟩ bhāsvadvaṅśasamudgato [bhava]purādhīśāvanīśātmajo ⟨Column d⟩ yāṁ saṁprāpya mahendravarmmanr̥patis sārthām adhād īśatām·

⟨A12⟩ ⟨Column a⟩ lakṣmīn tīkṣṇetarāṅśor adhikam adharayan dhvastadoṣāndhakāro ⟨Column b⟩ vaddhnan padmānuvandhaṁ prakaṭitatapasā tena patyā prajānā⟨Column c⟩m devyān tasyām [adi]tyān divasakara ivotpāditaḥ kaśyapena ⟨Column d⟩ śrīmadrājendravarmmāvanipatir abhavat tejasām ākaro yaḥ

⟨A13⟩ ⟨Column a⟩ dugdhāmvurāśer iva pūrṇṇacandra⟨Column b⟩ś ca¡nd!ā¡!śuratnād iva citrabhānuḥ ⟨Column c⟩ śuddhānvayād yo nitarāṁ viśuddhaḥ ⟨Column d⟩ prādurbabhūvākhilabhūpavandyaḥ ⟨Column e⟩ tejaḥprakāśas tamasāṁ vināśo ⟨Column f⟩ diśāṁ prasādaḥ sphuṭatā kalānā⟨Column g⟩m yat tigmatejastuhināṅśukr̥tyaṁ ⟨Column h⟩ yenodaye tan nikhilaṁ vitene

⟨A14⟩ ⟨Column a⟩ ramyo pi samyak prasavena s¡o!myaḥ ⟨Column b⟩ santānakas santatam udgatena ⟨Column c⟩ mahāphalaṁ yaṁ samavāpya bhūmnā ⟨Column d⟩ ruroha koṭiṁ ramaṇīyatāyāḥ ⟨Column e⟩ vivarddhamāno nvaham iddhakānti⟨Column f⟩r vvapurvviśeṣeṇa manohareṇa ⟨Column g⟩ yas sarvvapakṣodayam ādadhāna⟨Column h⟩s tiraścakāraiva himāṅśulakṣmīm·

⟨A15⟩ ⟨Column a⟩ yaś śaiśave py āśu tathā kalābhiḥ ⟨Column b⟩ pūrṇṇo nvahaṁ śabdaguṇe tidīptaḥ ⟨Column c⟩ yathā kalāvattvam apīndulabdha⟨Column d⟩ñ jā¡d!yānvitan dūram adhaścakāra ⟨Column e⟩ nirasya doṣāvasaraṁ sphurantī ⟨Column f⟩ prakāśitārthā bhuvane śnuvānā ⟨Column g⟩ vidyānavadyena mukhena yasya ⟨Column h⟩ prāk saṁgatainīva dinasya dīptiḥ

⟨A16⟩ ⟨Column a⟩ Āsādya śaktiṁ vivudhopanītāṁ ⟨Column b⟩ māheśvarīṁ jñānamayīm amoghām· ⟨Column c⟩ kumārabhāve vijitārivarggo ⟨Column d⟩ yo dīpayām āsa mahendralakṣmīm· ⟨Column e⟩ pr̥thupratītaṁ prathitaṁ guṇaughai⟨Column f⟩s sadvaṅśajātaṁ prathane pradhāna⟨Column g⟩m dhanur mmahat kṣatrakulañ ca tulyaṁ ⟨Column h⟩ yaś śikṣayā nāmayati sma tuṅgam·

⟨A17⟩ ⟨Column a⟩ śiṣṭopadiṣṭaṁ pratipadya sadyaḥ ⟨Column b⟩ kṣetraṁ yam utkr̥ṣṭam akr̥ṣṭapacyam· ⟨Column c⟩ śraddhāmbhasā siktam arukṣad uccai⟨Column d⟩ś śāstrasya cāstrasya ca vījam agryam· ⟨Column e⟩ yas sarvvatas sarvvaguṇān paṭimnā ⟨Column f⟩ ruces sadā dhāraviśeṣam ujjha⟨Column g⟩n upādade lokahitāya bhāsvān· rasān iva pratyaham astatandriḥ ⟨Column h⟩

⟨A18⟩ ⟨Column a⟩ udyānabhāgasya vasantasaṁpa⟨Column b⟩d ivāmr̥tāṅśor iva paurṇṇamāsī ⟨Column c⟩ Āpuṣṇatī yasya viśeṣaśobhāṁ ⟨Column d⟩ samujjajr̥mbhe navayauvanaśrīḥ ⟨Column e⟩ yatrāpi puṁso mahataḥ prakr̥tyā ⟨Column f⟩ nirūpitaṁ lakṣaṇam astaśeṣam· ⟨Column g⟩ kenāpy asāṁkhyāgamavad vibhāvyam· ⟨Column h⟩ prakāśayām āsa maheśabhāvam·

⟨A19⟩ ⟨Column a⟩ vālyāt pravr̥ddhaṁ prabhr̥tiprabhūtaṁ ⟨Column b⟩ yad yasya saundaryyam ananyalabdham· ⟨Column c⟩ dhruvaṁ vidhātāvayavīcakāra ⟨Column d⟩ tad rañjayan yauvanakāntim r̥ddhām· ⟨Column e⟩ nrug¡n!amānas satataṁ manobhū⟨Column f⟩r yyasya sphuṭe nūtanayauvane pi ⟨Column g⟩ saundaryyasandarśanajātalajja ⟨Column h⟩ Ivāntikan nopasasarppa darppāt·

⟨A20⟩ ⟨Column a⟩ yasyāṅgalāva¡n!yam ananyarūḍha⟨Column b⟩n dr̥ṣṭvā ratiḥ premanimīlitākṣī ⟨Column c⟩ manye na mene patim ātmanīnaṁ ⟨Column d⟩ pinākinetrāgniśikhāvalīḍham· ⟨Column e⟩ dhanurvvikarṣapratatoruśakti⟨Column f⟩r yyuvapravīro yuvarājalakṣmī⟨Column g⟩m ayonijāṁ yo janakopanītāṁ ⟨Column h⟩ sītāṁ satīṁ rāma Ivoduvāha

⟨A21⟩ ⟨Column a⟩ yadārkkavimvād iva hemakumbhā⟨Column b⟩d ambhomr̥tenāgalatābhiṣekaḥ ⟨Column c⟩ tataḥprabhr̥ty eva vivr̥ddhibhājā ⟨Column d⟩ bhūtaṁ himāṅśor iva yasya lakṣmyā ⟨Column e⟩ snānāmvubhis tīvram amantravandhyai⟨Column f⟩s tejonalo yasya samedhate sma ⟨Column g⟩ tatsparddhayevāśrujalaiḥ patadbhi⟨Column h⟩r ddviṣāṁ samaṁ śokahutāśano pi

⟨A22⟩ ⟨Column a⟩ Alaṁkr̥tenākr̥takaiś śrutādyai⟨Column b⟩r hr̥dyair nnijāṅgaiś ca nisarggakāntaiḥ ⟨Column c⟩ Agrāmyabhūṣopacayena yena ⟨Column d⟩ vibhūṣaṇaṁ maṅgalam ity upāttam· ⟨Column e⟩ navāṁ navāśyānamahābhiṣeko ⟨Column f⟩ yo bhuktaratnābharaṇo babhāra ⟨Column g⟩ pītāmbhasaḥ kumbhabhavena lakṣmī⟨Column h⟩m ambhonidher udgataratnarāśeḥ

⟨A23⟩ ⟨Column a⟩ Uccāvacair uccapadādhirūḍhai⟨Column b⟩r grahair bhiyevākr̥tavigraho pi ⟨Column c⟩ Āropito yas svayam apy akāṁkṣa⟨Column d⟩s siṁhāsane hāṭakaśailatuṅge ⟨Column e⟩ yasyāṅgakānteḥ kva tathānavadyaṁ ⟨Column f⟩ vidyeta manye py upamānam anya⟨Column g⟩t saṁkrāntam ādarśatale pi vimva⟨Column h⟩m anarham ādhāravaśān nijaṁ yat·

⟨A24⟩ ⟨Column a⟩ yatrābhiṣikte patatāmbhasārdrā ⟨Column b⟩ vasundharā vāridhicārukāñcī ⟨Column c⟩ Ūrdhvīcakāraikam ivātapatraṁ ⟨Column d⟩ yaśas sphuraccandrakalāvadātam· ⟨Column e⟩ svalakṣaṇe lakṣitasarvvasaṁpa⟨Column f⟩t phalaṁ samākhyāti purovipākam· ⟨Column g⟩ yasyāśiṣo vipragaṇaprayuktāḥ ⟨Column h⟩ kr̥tānuvādā Iva saṁbabhūvuḥ

⟨A25⟩ ⟨Column a⟩ dvirephamālā iva pārijāta⟨Column b⟩n dhiyo munīnām iva cātmayogam· ⟨Column c⟩ vyāpāram anyañ jagatāṁ vihāya ⟨Column d⟩ dr̥śo dvitī[yaṁ] pratipedire yam· ⟨Column e⟩ Itas tato vidyud ivādyutac chrī⟨Column f⟩s tāvan nr̥pāṇāṁ pracalā prakr̥tyā ⟨Column g⟩ ramyā śarat prādurabhūn na yāva⟨Column h⟩d yadīyayātrāsamayo nirabhrā

⟨A26⟩ ⟨Column a⟩ tīvrāstranīrājanarājitaśrī⟨Column b⟩r ddīpto mahāmaṇḍaladīkṣayā yaḥ ⟨Column c⟩ vidyāṅgamantraiś ca kr̥tātmagupti⟨Column d⟩r asā[dhaya]t siddhim udārabhūtim· ⟨Column e⟩ yasmin vitatya pracalatpaṭākāṁ ⟨Column f⟩ paṭākinīṁ digvijayāya yāti ⟨Column g⟩ dvi¡d!rājalakṣmīḥ pracacāla pūrvva⟨Column h⟩m urvvī tu paścād valabhāragurvvī

⟨A27⟩ ⟨Column a⟩ niśamya saumitrim ivābhiyāne ⟨Column b⟩ bhigarjjitan nirjjitameghanādam· ⟨Column c⟩ tūryyadhvaniṁ yasya daśāsyatulyai⟨Column d⟩r dūrād dviṣadbhir vvibhayāṁ babhūve ⟨Column e⟩ pratāpavahner iva dhūmajālaṁ ⟨Column f⟩ valoddhutaṁ yasya rajaḥ prayāṇe ⟨Column g⟩ Apy aspr̥śad vairivilāsinīnā⟨Column h⟩m udaśrayām āsa vilocanāni

⟨A28⟩ ⟨Column a⟩ kṣamān nipī¡d!ya prathamaṁ pravr̥ttaḥ ⟨Column b⟩ srotā˘ṁsi kāluṣyam atho rajobhiḥ ⟨Column c⟩ yāne nayan yasya samutpapāta ⟨Column d⟩ saṁghaś camūnām iva vaddharoṣaḥ ⟨Column e⟩ kīrṇṇaḥ kvacid bhañjitabhūmibhr̥dbhi⟨Column f⟩r anvāsyamānaḥ paravāhinībhiḥ ⟨Column g⟩ kvacic ca yasya pratataḥ prayātuḥ ⟨Column h⟩ svarvvāhinīmārgga Ivāsa mārggaḥ

⟨A29⟩ ⟨Column a⟩ viṣvak prasahyāvaraṇañ janānā⟨Column b⟩ñ ceṣṭāsv aśaktiṁ vihataṁ prakāśam· ⟨Column c⟩ yad yat pradoṣas tanute tamobhi⟨Column d⟩s tat tac cakārāripure valair yyaḥ ⟨Column e⟩ vitatya pakṣadvayam āttanādaṁ ⟨Column f⟩ yasmin rayāt tārkṣya Iva prapanne ⟨Column g⟩ dviṇnāgavr̥¡ṇḍ!aṁ hatavīryyasaṁpa⟨Column h⟩d gantavyatāmūḍhatayāvatasthe

⟨A30⟩ ⟨Column a⟩ yatraiva saṁvarmmayati pragalbha⟨Column b⟩m uttejasi vraddhna Iva [prabhāte] ⟨Column c⟩ [⏓–⏑–](l)[ca] vile vilīl(y)e ⟨Column d⟩ [](v/t/k/g/ś/th)āpy asīdac ca kumudvatīvat· ⟨Column e⟩ vāṇāsanaṁ bibhrati yatra yuddhe ⟨Column f⟩ śuddhe śaratkāla ivābhidr̥ṣṭe ⟨Column g⟩ Itas tato līnatayāśu moghā ⟨Column h⟩ meghā ivāsan laghavo narendrāḥ

⟨A31⟩ ⟨Column a⟩ dadhad dhanuś śakradhanurnnibhaṁ yo ⟨Column b⟩ vinad(y)a varṣann iṣuva[rṣam] [–⏓] ⟨Column c⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column d⟩ [⏓–⏑––⏑⏑](ā)bhimānam· ⟨Column e⟩ satyaṁ vimūḍhasya pataṅgasāmyaṁ ⟨Column f⟩ sametya sānanda ivārivarggaḥ ⟨Column g⟩ yad(v)āhudaṇḍāraṇijañ jvalanta⟨Column h⟩n tejonalaṁ yad vipade bhipede

⟨A32⟩ ⟨Column a⟩ rayeṇa yena prahito hitorvv(ī) ⟨Column b⟩ -ruhānnadān[–⏑⏑–⏑–⏓] ⟨Column c⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column d⟩ [⏓–⏑–]ṇān nabhasi pravr̥ddhaḥ ⟨Column e⟩ nijāsanaṁ prāpya ripūn nirasya ⟨Column f⟩ ruddhvā marudvartma manorayañ ca ⟨Column g⟩ vijitya yasyābhyasato vatasthe ⟨Column h⟩ py atīndriye yo(ga I)veṣuvarṣam

⟨A33⟩ ⟨Column a⟩ [ś]irāṁsi tejā[](s)i samun(n)atāni ⟨Column b⟩ dhanaṁ picāyaṁ [⏑⏑–⏑–⏓] ⟨Column c⟩ [⏓–⏑––⏑⏑–⏑–](ṣa) ⟨Column d⟩ vāṇais samaṁ saṁyati sañjahāra ⟨Column e⟩ śilīmukhā mūrddhani cāpamuktā ⟨Column f⟩ jhaṁkāraramyā dviṣatān nipetuḥ ⟨Column g⟩ svassundarīhastalatāvimukta ⟨Column h⟩ -ma¡ṇḍ!āragandhānugatās tu yasya

⟨A34⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ yo […]i […]ca nigu[…] ⟨Column c⟩ [⏓–⏑––⏑⏑–] tu vandha⟨Column d⟩ñ cakartta bhūbhr̥nnivahottamāṅgam· ⟨Column e⟩ śastravraṇāsrasrutidhārayādrau ⟨Column f⟩ ruddho py arīndrair yyudhi yo didīpe ⟨Column g⟩ dviṭchāyayācchādita Eva bhānu⟨Column h⟩r bibhrat tanutran tyajati svadīptim·

⟨A35⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ [⏓–⏑](e) saṁgarasaṁgha [–⏓] ⟨Column c⟩ [⏓–⏑](d)[o]rvv[ī]ryyavikīrṇṇakīrtti⟨Column d⟩r ddaśā¡!anan durhr̥dam unnināya ⟨Column e⟩ na svīcikīrṣur yyudhi cakricakraṁ ⟨Column f⟩ ¡b!ajrañ ca no ¡b!ajrabhr̥to pi jiṣṇuḥ ⟨Column g⟩ yaś śaktiyukto nu maheśvarāstraṁ ⟨Column h⟩ sudussahaṁ prāpya jitārivarggaḥ

⟨A36⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ [⏓–]hinīṁ vītabhayo nivā[ry]y[a] ⟨Column c⟩ [⏓–⏑]tan tv asya vilāsinīnā⟨Column d⟩m abhidyatārād dhr̥dayaṁ svayañ ca ⟨Column e⟩ yo mathyamānas samare rivīrai⟨Column f⟩r ggāmbhīryyayogān na jahau prasādam· ⟨Column g⟩ hrado hi kāluṣyam upaiti bhogāt· ⟨Column h⟩ stamveramair amvunidhir nna jātu

⟨A37⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ [muhu]r dd[v]iṣaṁ praty[u]rasaṁ bibhe[da] ⟨Column c⟩ (v)[i]didyute vidyud iva sphuranty⟨Column d⟩a-jihmāpi jihveva bhujoragasya ⟨Column e⟩ snigdhāsipātapratighātahāne⟨Column f⟩r mmuṣṭer llaghutvāt smr̥tivibhramād vā ⟨Column g⟩ punaḥprahāreṇa kr̥te ripāte ⟨Column h⟩ bhujāpavādaṁ bubhuje bhr̥śaṁ yaḥ

⟨A38⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ [⏓–⏑––⏑⏑–⏑–][rg]g[*] ⟨Column c⟩ divyāṅganānām avatāraṇārthaṁ ⟨Column d⟩ s¡au!pānasaṁpattim ivākarod yaḥ ⟨Column e⟩ randhre bhiyogaṁ nijapakṣarakṣāṁ ⟨Column f⟩ vibhajya yo dūṣaṇasādhanābhyām· ⟨Column g⟩ hr̥tottaraprakramam ātatāna ⟨Column h⟩ kurvvan paṭur nniṣpratibhaṁ vipakṣam·

⟨A39⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ [⏓–⏑–](rak)tatayā phalatvam· ⟨Column c⟩ vidher vvidheye viparītavr̥tte⟨Column d⟩r vr̥ttaṁ kr̥tī yo nucakāra yuddhe ⟨Column e⟩ sakhyānunītāpi sadābhimukhye ⟨Column f⟩ prāgalbhyam icchaty api śatrusenā ⟨Column g⟩ parāṅmukhī vīkṣya babhūva dūrā⟨Column h⟩d vadhūr nnavoḍheva samidratau yam·

⟨A40⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–⏑–⏓] ⟨Column b⟩ []ś śl[i]ṣṭe mahājau vijayaśriyā ca ⟨Column c⟩ nāpārthako vikramasaṁpadeti ⟨Column d⟩ yo yuktam uktaḥ khalu yuktividbhiḥ ⟨Column e⟩ durggābhisaṁparkkavivarṇṇadeho ⟨Column f⟩ guhā¡!anālocanaloladr̥ṣṭiḥ ⟨Column g⟩ yasyārisaṁgho mr̥gakr̥ttivāsā ⟨Column h⟩ vane sthitaḥ sthā¡n!usamo py anīśaḥ

⟨A41⟩ ⟨Column a⟩ [⏓–⏑––⏑⏑–]varasya ⟨Column b⟩ manoratho yasya vr̥thā babhūva ⟨Column c⟩ norvvī yad urvvī vijigīṣutāyāṁ ⟨Column d⟩ vadanyatāyām api nālam arthī ⟨Column e⟩ preṅkhatprarūḍhasphuṭavidrumaugho ⟨Column f⟩ hares samākrāntinimagnanāgaḥ ⟨Column g⟩ Antarvvanair durggatayābdhitulyo ⟨Column h⟩ yasyārideśo pi jahāti lakṣmīm·

⟨A42⟩ ⟨Column a⟩ ...rthasiddhi⟨Column b⟩m udyogayuktas trigaṇasya vr̥ddhyai ⟨Column c⟩ diśaś catasro viditaprayāmā ⟨Column d⟩ jagrāha vidyā Iva vālabhāve ⟨Column e⟩ kr̥tāvakāśaṁ bhuvane vibhutvā⟨Column f⟩d aspr̥ṣṭam anyair guṇibhir mmahīyaḥ ⟨Column g⟩ saṁvyaśnute śabdaguṇānuvandhaṁ ⟨Column h⟩ yaśo yadīyaṁ kham ivākalaṅkam·

⟨A43⟩ ⟨Column a⟩ ...kṣayakarśitāṅgīṁ ⟨Column b⟩ prāk suśrutācāravicāraṇābhiḥ ⟨Column c⟩ niśśeṣadoṣakṣapaṇe tidakṣo ⟨Column d⟩ yaṣ ṣa¡d!rasāṅgair dharaṇīṁ pupoṣa ⟨Column e⟩ tad eva tejo vijitānyatejaḥ ⟨Column f⟩ pūrvvaṁ mahan maṇḍalam eva tac ca ⟨Column g⟩ bhr̥śan didīpe mahad ādhipatyaṁ ⟨Column h⟩ yaḥ prāpya bhāsvān iva madhyam ahnaḥ

⟨A44⟩ ⟨Column a⟩ [siṁhā](sa)nādrīndram udīrṇṇasi˘mhaṁ ⟨Column b⟩ yatrādhirūḍhe sati tīvradhāmni ⟨Column c⟩ na tārakāḥ kevalam astabhāso ⟨Column d⟩ patan nr̥pāṇāṁ maṇim¡o!layo pi ⟨Column e⟩ Ekatra śubhre pi śaśāṅkaśobhe ⟨Column f⟩ samuddhr̥te yasya mahātapatre ⟨Column g⟩ mahīm aśeṣāṁ pravihāya tāpa⟨Column h⟩s samāsasāda dviṣatāṁ manā˘msi

⟨A45⟩ ⟨Column a⟩ c[i]rāya yadrūpanirūpaṇecchā ⟨Column b⟩ -sañcoditā nūnam aśeṣalokāḥ ⟨Column c⟩ makhair asaṁkhyair animeṣabhūyaṁ ⟨Column d⟩ bhūyo bhyavāñchan nijavāñchitāptyai ⟨Column e⟩ lakṣmīn didr̥kṣus sahajāṁ suhr̥tsu ⟨Column f⟩ yathākramaṁ saṁkramayāñ cakāra ⟨Column g⟩ sadarppaṇāṁ yo maṇidarppaṇeṣu ⟨Column h⟩ cchāyām iva svāṁ paribhuktabhūṣaḥ

⟨A46⟩ ⟨Column a⟩ yasyātitejiṣṭhatayāsa nīti⟨Column b⟩r nnitāntam r̥jvī na yathā pareṣām· ⟨Column c⟩ muktvārkkacandrau na gatir grahāṇāṁ ⟨Column d⟩ pratīpavakrānyatamasya kasya ⟨Column e⟩ sanmantramūlaiś caturaś caturbhi⟨Column f⟩s sāmādibhir yyo vividhaprayogaiḥ ⟨Column g⟩ Apāyasaṁrodhibhir abhyupāyai⟨Column h⟩r vvedaiś ca saṁsādhayati sma siddhim·

⟨A47⟩ ⟨Column a⟩ sadāpi mūlaprakr̥tiḥ pratīta⟨Column b⟩ś citraṁ mahat karmma ca darśayan yaḥ ⟨Column c⟩ ṣā¡d!guṇyayogāt triguṇaṁ pradhāna⟨Column d⟩m atulyam ācaṣṭa vināpi vācā ⟨Column e⟩ prāyeṇa jihmo pi vidhir vvidheye ⟨Column f⟩ mantraprabhūtsāhaviśeṣaśaktīḥ ⟨Column g⟩ Apāyadr̥ṣṭeḥ pratikūlapakṣe ⟨Column h⟩ nukūlayām āsa bhiyeva yasya

⟨A48⟩ ⟨Column a⟩ trivarggasaṁsarggasuhr̥dbhir ārā⟨Column b⟩d rāṣṭre guṇaughair avabhartsyamānāḥ ⟨Column c⟩ doṣā ruṣevāśu vipakṣapakṣa⟨Column d⟩m aśiśriyan yasya guṇāśrayasya ⟨Column e⟩ nirbhidya sadyaḥ svam avadyam udya⟨Column f⟩n yo nyāyino nyān vinināya yuktyā ⟨Column g⟩ tamā˘msy api ghnan sakalaṁ kalaṅka⟨Column h⟩m upekṣate svaṁ kṣaṇadākaro hi

⟨A49⟩ ⟨Column a⟩ suśāsanād avyasanāc ca yasya ⟨Column b⟩ prajāsu jātā na vipattiśaṅkā ⟨Column c⟩ Ajātaśatror api rājaputrī ⟨Column d⟩ duśśāsanāt prāpa parāṁ purārttim· ⟨Column e⟩ chidrapratīkṣāpragamāttaśīlā⟨Column f⟩s sudurdharāḥ khaṇḍitadhāmabhiś ca ⟨Column g⟩ yaṁ pārthivaṁ pātram avāpya lakṣmya⟨Column h⟩s stheṣṭhā ivāpas suvidagdham āsan·

⟨A50⟩ ⟨Column a⟩ yaś śaktisi˘mhīṁ paritaś carantīṁ ⟨Column b⟩ vidrāvya hi˘msrām arivarggamārgge ⟨Column c⟩ vr̥ṣeṇa yogād uditaprajāṁ gāṁ ⟨Column d⟩ pupoṣa lakṣmīṁ mahiṣīm avāpya ⟨Column e⟩ Ajīgaṇat sūrigaṇo tirājñāṁ ⟨Column f⟩ sahasradoṣan dhuri kārttavīryyam· ⟨Column g⟩ yadā tadā sarvvaguṇair anūne ⟨Column h⟩ nūnaṁ kathā kā punar eva yasmin·

⟨A51⟩ ⟨Column a⟩ divaḥpr̥thivyor api gīyamāna⟨Column b⟩ñ jiṣṇor yyaśo py arjjitavīryyasaṁpat· ⟨Column c⟩ karṇṇāsukhaṁ śrotrasukhasya śaṅke ⟨Column d⟩ yasyopamārhaṁ yaśaso na jātam· ⟨Column e⟩ Ākrāntadigvyomni payomucīva ⟨Column f⟩ pragarjite yasya yaśasy udāttam· ⟨Column g⟩ na kevalaṁ ratnam upāyanan drāk· ⟨Column h⟩ prādād gajādyañ ca vidūrabhūmiḥ

⟨A52⟩ ⟨Column a⟩ lakṣāddhvarotthaiḥ sthagayadbhir āśā ⟨Column b⟩ dhūmair nniruddhārkkakarākarair yyaḥ ⟨Column c⟩ divañ ca śātakratavīñ ca kīrtti⟨Column d⟩m malīmasatvaṁ yugapan nināya ⟨Column e⟩ yad dhūmasandarśanato numāna⟨Column f⟩m agnes tad evāvyabhicāram uktam· ⟨Column g⟩ navan tu tad yanmakhadhūmadr̥ṣṭau ⟨Column h⟩ vr̥ṣṭer vvasūnām anumānam eva

⟨A53⟩ ⟨Column a⟩ svayaṁprapannābhir ayācamānaṁ ⟨Column b⟩ pūrṇṇaṁ susaṁpadbhir ivādbhir abdhim· ⟨Column c⟩ rikto pi yaṁ prāpya yatheṣṭapūrṇṇaḥ ⟨Column d⟩ punar vvavarṣābhra Ivārthisārthaḥ ⟨Column e⟩ cakṣurmmanohāryy api darśayac ca ⟨Column f⟩ karāgraśobhām api sadrasārdram· ⟨Column g⟩ yasyenduvimvaṁ śubharaṅgavr̥tte⟨Column h⟩r nr̥ttopamārhan na kuraṅgaduṣṭam·

⟨A54⟩ ⟨Column a⟩ chāyāśrito py anyanr̥po vijetuṁ ⟨Column b⟩ dr̥ptadviṣo laṁ kim uta svayaṁ yaḥ ⟨Column c⟩ āstāṁ ravis saṁkramitorutejā⟨Column d⟩ś candro na kiṁ santamasāny udasyet· ⟨Column e⟩ sandarśayām āsa tathānyabhūṣā ⟨Column f⟩ na bhūriśobhāṁ maṇidarppaṇañ ca ⟨Column g⟩ rājñāṁ yathājñā nijakarṇṇapūrīkr̥tā ⟨Column h⟩ yadīyā nakhadarppaṇaśrīḥ

⟨A55⟩ ⟨Column a⟩ Anyo pi san kenacid eva tulyo ⟨Column b⟩ guṇena no yanmahimānam āpa ⟨Column c⟩ nr̥ttavrato yāti hi nīlakaṇṭho ⟨Column d⟩ na tāvataiveśvaratāṁ mayūraḥ ⟨Column e⟩ sadāgatiḥ snehakarī vibhutvaṁ ⟨Column f⟩ bibhraty adabhran dadhatī prakāśam· ⟨Column g⟩ pr̥thvī yadīyā racanāñ jagatsu ⟨Column h⟩ dhatte mahābhūtamayīva kīrttiḥ

⟨A56⟩ ⟨Column a⟩ vadanyatāśauryyavapurvvilāsa ⟨Column b⟩ -gāmbhīryyamādhuryyadayādayo ye ⟨Column c⟩ teṣām ivaiko nilayaḥ prayatna ⟨Column d⟩ -dhiyādhiko yo vidadhe vidhātrā ⟨Column e⟩ pratītavīryyo bhuvi kārttavīryyo ⟨Column f⟩ vīryyaṁ yadīyaṁ dvibhujorjjitaṁ prāk· ⟨Column g⟩ vīkṣeta ced ātmabharāya janye ⟨Column h⟩ manyeta manye svasahasrahastān·

⟨A57⟩ ⟨Column a⟩ dūrāt pratāpair ddviṣatāṁ vijetu⟨Column b⟩r yyasya svayuddhan nitarān durāpam· ⟨Column c⟩ gandhadvipasyeva madotkaṭasya ⟨Column d⟩ vitrāsitānyadviradasya gandhaiḥ ⟨Column e⟩ vihāya saṅgaṁ paradevatāsu ⟨Column f⟩ śraddhā ca bhaktiś ca parā yadīyā ⟨Column g⟩ śrīkaṇṭham utkaṇṭhatayā prapanne ⟨Column h⟩ gaṅgābhavānyāv iva devadevam·

⟨Face B: Face B

⟨B1⟩ ⟨Column a⟩ saundaryyasarggama[r](y)y[ādāṁ] ⟨Column b⟩ vidhātā (da)[r](śaya)nn iva ⟨Column c⟩ jātarūpamayastambhaṁ ⟨Column d⟩ yam ekaṁ bhuva[n]e [vyadhāt·] ⟨Column e⟩ Itthaṁ kr̥to mayā kāmo ⟨Column f⟩ dagdhaḥ kila pinākinā ⟨Column g⟩ Itīveśvaratān nīto ⟨Column h⟩ vidhātrā yo tisundaraḥ

⟨B2⟩ ⟨Column a⟩ (cata)sr̥ṣv a(pi) vidyāsu ⟨Column b⟩ (ca)turaṁ menire prajāḥ ⟨Column c⟩ (ca)tuṣṣaṣṭikalāḍhyaṁ yaṁ ⟨Column d⟩ caturāsyaṁ prajā[pati] ⟨Column e⟩ lakṣmīṁ vakṣassthale kṣiptvā ⟨Column f⟩ kīrttiṁ pāre payonidheḥ ⟨Column g⟩ vidyayā kāmato reme ⟨Column h⟩ vr̥ddhayaiva yuvā pi yaḥ

⟨B3⟩ ⟨Column a⟩ (ju)gopa gāṁ vasiṣṭhasya ⟨Column b⟩ dil¡i!paḥ prāk prajecchayā ⟨Column c⟩ labdhvā prajās svavīryyeṇa ⟨Column d⟩ bhārgavīṁ yas t[u medi]nīm· ⟨Column e⟩ bhuvanāplāvanodvele ⟨Column f⟩ yatkīrttikṣīrasāgare ⟨Column g⟩ chāyāvyājena bhūr bhītyā ⟨Column h⟩ nūnam indum upāśritā

⟨B4⟩ ⟨Column a⟩ sahasrabhogabharito ⟨Column b⟩ bibhra[d bhā]ra[] bh(u)vo pi yaḥ ⟨Column c⟩ anantaguṇayukto pi ⟨Column d⟩ vinatārttiharo bhr̥śam· ⟨Column e⟩ Urvīm āvr̥ṇvatāmbhodhi ⟨Column f⟩ mekhalābhogamaṇḍitā⟨Column g⟩m ekacchatreṇa mahatā ⟨Column h⟩ merur yyena vr̥thā kr̥taḥ

⟨B5⟩ ⟨Column a⟩ kalikaṇṭakasamparkkā⟨Column b⟩d āskhala[n] (pa)dahānitaḥ ⟨Column c⟩ dharmmaḥ kr̥tāvatāras tu ⟨Column d⟩ yaṁ samālamvya susthitaḥ ⟨Column e⟩ yasya vīryyāniloddhūto ⟨Column f⟩ dhāmadhūmadhvajo yudhi ⟨Column g⟩ dviḍvadhūnāṁ vidhūmo pi ⟨Column h⟩ vāṣpadhārām avarddhayat·

⟨B6⟩ ⟨Column a⟩ Acirābhānibhāriśrī⟨Column b⟩s stheyasy ā[]d yam āśritā ⟨Column c⟩ guṇānuvandhavaddhāpi ⟨Column d⟩ kīrttiḥ [k]enāpi digdrutā ⟨Column e⟩ rūḍhaś śrīnandane yasya ⟨Column f⟩ raṇe raktāsipallavaḥ ⟨Column g⟩ vāhukalpadrumo dikṣu ⟨Column h⟩ yaśaḥpuṣpam avākirat·

⟨B7⟩ ⟨Column a⟩ yadyāne dr̥ptadantīndra ⟨Column b⟩ -dantanirghātatāḍitā ⟨Column c⟩ ruṣevorvvī mahāsatvā⟨Column d⟩n raja[s]ā sāndram āvr̥ṇot· ⟨Column e⟩ samididdhe kr̥pāṇāgnau ⟨Column f⟩ mantrasādhanavr̥ṅhitaḥ ⟨Column g⟩ hutvārivaktrapadmāni ⟨Column h⟩ yas sāmrājyam ajījanat·

⟨B8⟩ ⟨Column a⟩ dr̥ḍho py adhr̥ṣyasatvo pi ⟨Column b⟩ tuṅgo py unmūlito [ri](pu) ⟨Column c⟩ mathane nantavīryyena ⟨Column d⟩ yena bhūbhr̥tkulodgataḥ ⟨Column e⟩ tr̥ṣiteva dviṣāṁ lakṣmīḥ ⟨Column f⟩ pluṣṭā tejogninā bhr̥śam· ⟨Column g⟩ yasya puṣkarajāṁ dhārāṁ ⟨Column h⟩ prāpya cikṣepa na kṣaṇam·

⟨B9⟩ ⟨Column a⟩ pādāmvujarajo yasya ⟨Column b⟩ caritānukr̥ter iva ⟨Column c⟩ tuṅgabhūbhr̥dvarāṅgeṣu ⟨Column d⟩ (pa)dan datvā śriyan dadhau ⟨Column e⟩ nidrāvidrāṇadr̥k strīva⟨Column b⟩j jaṭhareṇāvahat prajāḥ ⟨Column g⟩ harir yyas tu hr̥daiveśa⟨Column h⟩s suvodhasphuṭapauruṣaḥ

⟨B10⟩ ⟨Column a⟩ dr̥ptārīndraṁ vijityājau ⟨Column b⟩ yo nujagrāha tatkulam· ⟨Column c⟩ bhr̥ṅgaiḥ kiṁ hi madabhrānt[ai]⟨Column d⟩r bhinnebhendro mr̥gādhipaḥ ⟨Column e⟩ nistriṅśa() vallabhaṁ vaddhvā ⟨Column f⟩ guṇayuktais tu mārggaṇaiḥ ⟨Column g⟩ r̥jubhir yyo vijityārīn· ⟨Column h⟩ bheje rthān sadguṇair iva

⟨B11⟩ ⟨Column a⟩ nipītan nīlakaṇṭhena ⟨Column b⟩ kaṇṭhālaṅkr̥taye viṣam· ⟨Column c⟩ vivudhānām [*]r[*] [*]ārthan tu ⟨Column d⟩ yenodvāntaṁ vacomr̥tam· ⟨Column e⟩ sāndrair yyasyādhvare dhūmai⟨Column f⟩r ūrdhvagai ruddhadr̥ṣṭibhiḥ ⟨Column g⟩ vraddhno dhunāpi digbhrāntai⟨Column h⟩s svadhuryyair bhrāmyate dhruvam·

⟨B12⟩ ⟨Column a⟩ sandhukṣya dhāmavahniṁ yo ⟨Column b⟩ dviṭsamidbhis saminmakhe ⟨Column c⟩ Akṣīṇān dakṣi[ṇāṁ] kīrttiṁ ⟨Column d⟩ digdvijebhyas samādiśat· ⟨Column e⟩ dviṣatān nyas¡tr!aśastrāṇāṁ ⟨Column f⟩ praṇāmaśithilīkr̥te ⟨Column g⟩ cāpasyaiva guṇe yasya ⟨Column h⟩ viratir na tu dhanvinām·

⟨B13⟩ ⟨Column a⟩ suvr̥tto sisuhr̥d dhr̥dyo ⟨Column b⟩ bhujo yasya mahībhujaḥ ⟨Column c⟩ durhr̥dām asuhr̥ttv[e] pi ⟨Column d⟩ pratītas sarvvadā raṇe ⟨Column e⟩ Ekadravyāśritaṁ bhāvaṁ ⟨Column f⟩ jñātvā dviḍjñātibhāvitam· ⟨Column g⟩ kārmmukeṣūcitaṅ karmma ⟨Column h⟩ saviśeṣaṁ vyadhatta yaḥ

⟨B14⟩ ⟨Column a⟩ śūlinādhyāsitāṁ bhakti ⟨Column b⟩ -gambhīrāṁ yasya hr̥dguhām· ⟨Column c⟩ tannetrānalabhītyeva ⟨Column d⟩ viviśur nānyadevatāḥ ⟨Column e⟩ rāmāṇāṁ hr̥dayārāme ⟨Column f⟩ tiṣṭhantaṁ kāmataskaram· ⟨Column g⟩ prajihīrṣur ivāśrānto ⟨Column h⟩ yo viveśa muhur mmuhuḥ

⟨B15⟩ ⟨Column a⟩ yogodyato pi yaś śāntau ⟨Column b⟩ nāmnaiva dviḍbhayaṅkaraḥ ⟨Column c⟩ dūrād dhi rājasiṁhasya ⟨Column d⟩ gandhaṁ ghrātvā dvipā drutāḥ ⟨Column e⟩ mantravīryyaprayogāḍhyaṁ ⟨Column f⟩ prāpyānanyavareva yam· ⟨Column g⟩ kr̥tārthā kāmadā pr̥thvī ⟨Column h⟩ karajāmarddamārddavāt·

⟨B16⟩ ⟨Column a⟩ yuktir etāvatā tyaktā ⟨Column b⟩ kāntiratne pi darśite ⟨Column c⟩ yaj jagaccittasarvvasva⟨Column d⟩m āhr̥taṁ yena sarvvadā ⟨Column e⟩ nyastaśastro vane supto ⟨Column f⟩ harir yyogaparo py ajaḥ ⟨Column g⟩ kāntārddhāṅgadharo rudro ⟨Column h⟩ yañ jigīṣuṁ smarann iva

⟨B17⟩ ⟨Column a⟩ sphuṭāsīndīvarasrasta ⟨Column b⟩ -raktamadhvāsavecchayā ⟨Column c⟩ dviṭchrīr bhr̥ṅgīva babhrāma ⟨Column d⟩ yasya dorhradasannidhau ⟨Column e⟩ nakṣatrakulasaṁpannaṁ ⟨Column f⟩ bhūtānām avakāśakr̥t· ⟨Column g⟩ vyomevāripuraṁ yasya ⟨Column h⟩ śabdamātreṇa lakṣitam·

⟨B18⟩ ⟨Column a⟩ śarākarṣākulo yasya ⟨Column b⟩ vāhinīdurggasaṁgataḥ ⟨Column c⟩ vane kha¡d!gasahāyo ri⟨Column d⟩s saṁyatsaṁstha Iva drutaḥ ⟨Column e⟩ vairiṇo dhyānaniratā ⟨Column f⟩ vītarāgā guhāśayāḥ ⟨Column g⟩ yasyeśasyāṅghriyogena ⟨Column h⟩ vinā nālaṁ vimuktaye

⟨B19⟩ ⟨Column a⟩ kāhaṁ bharttrā parityaktā ⟨Column b⟩ śvāpadais sthātum utsahe ⟨Column c⟩ Itīvāripurī yasya ⟨Column d⟩ prāviśad dāvapāvakam· ⟨Column e⟩ yasya satvavato vīryyaṁ ⟨Column f⟩ raṇe dr̥ṣṭvā dviṣadgaṇaḥ ⟨Column g⟩ satvepsayeva siṁhādi ⟨Column h⟩ -yuktam anvavasad vanam·

⟨B20⟩ ⟨Column a⟩ madonmatto pi tuṅgo pi ⟨Column b⟩ niyojyo dharmmasādhane ⟨Column c⟩ Itībhendragaṇo yena ⟨Column d⟩ dvijebhyo dāyi bhūriśaḥ ⟨Column e⟩ vibhaktiṁ prakr̥tīnāṁ ya⟨Column f⟩s saptadhā vidadhat pade ⟨Column g⟩ taddhitārthaparaś cāsī⟨Column h⟩d āgamākhyātakr̥tyavit·

⟨B21⟩ ⟨Column a⟩ pratāpānalasantaptā ⟨Column b⟩ śaṅke dāhābhiśaṅkayā ⟨Column c⟩ Āplāvitāsakr̥d dhātrī ⟨Column d⟩ yena dānāmvuvr̥ṣṭibhiḥ ⟨Column e⟩ sumanohāriṇī yasya ⟨Column f⟩ guṇair vvaddhā vikāsinī ⟨Column g⟩ lokatrayaśriyādyāpi ⟨Column h⟩ kīrttimālā dhr̥tādhikam·

⟨B22⟩ ⟨Column a⟩ yasya sāgaragambhīra ⟨Column b⟩ -parikhā bhasmasātkr̥tā ⟨Column c⟩ campādhirājanagarī ⟨Column d⟩ vīrair ājñānukāribhiḥ ⟨Column e⟩ vivarṇṇau caraṇau yasya ⟨Column f⟩ nr̥pam¡o!limaṇitviṣā ⟨Column g⟩ sarvvavarṇṇānuraktā tu ⟨Column h⟩ nirmmalorvvī bhujoddhr̥tā

⟨B23⟩ ⟨Column a⟩ kalir ekāntavāmo pi ⟨Column b⟩ dakṣiṇo yasya śāsane ⟨Column c⟩ drutārīn anududrāva ⟨Column d⟩ tejonalabhayād iva ⟨Column e⟩ tathā nīranidher yyena ⟨Column f⟩ kṣoṇī niṣkaṇṭakīkr̥tā ⟨Column g⟩ nādyāpi skhalitā kīrtti⟨Column h⟩r yyathaikā sarvvato gatā

⟨B24⟩ ⟨Column a⟩ guṇeṣu mukhyayā vr̥ttyā ⟨Column b⟩ gauṇyā dravyeṣv avarttata ⟨Column c⟩ gaṇanāpi mataṁ yasya ⟨Column d⟩ kāśyapīyam anujjhataḥ ⟨Column e⟩ yathākāman dviṣa¡d!kāmaḥ ⟨Column f⟩ kva nililye nu nirbhayam· ⟨Column g⟩ yad yasya yāne dhūlībhi⟨Column h⟩s sāndhakārīkr̥tā diśaḥ

⟨B25⟩ ⟨Column a⟩ prādhvaṁkr̥tā sadā prem¡n!ā ⟨Column b⟩ vidagdhadhiyam utsukā ⟨Column c⟩ na (n)irāsth¡a!ta yañ jātu ⟨Column d⟩ rājavidyā kulāṅganā ⟨Column e⟩ sākṣāt prajāpatir ddakṣo ⟨Column f⟩ dakṣiṇaṁ kṣaṇam akṣiṇot· ⟨Column g⟩ sakalaṁ sakalaṅkaṁ yaḥ ⟨Column h⟩ kalidoṣākaraṁ kr̥tī

⟨B26⟩ ⟨Column a⟩ sadākr̥te makhaśate ⟨Column b⟩ yas tatair dhūmanīradaiḥ ⟨Column c⟩ śarady api nabhaś cakre ⟨Column d⟩ prāvr̥ṣīva malīmasam· ⟨Column e⟩ parastrīvimukho yo pi ⟨Column f⟩ sadācāravicakṣaṇaḥ ⟨Column g⟩ kenāpy ājau paraśrīṇāṁ ⟨Column h⟩ pāṇigrahavidhiṁ vyadhāt·

⟨B27⟩ ⟨Column a⟩ yasyenasyānyatejā˘ṁsi ⟨Column b⟩ tejasā jayatodaye ⟨Column c⟩ nūnam aurvvānalo dyāpi ⟨Column d⟩ līno sparddhitayāmvudhau ⟨Column e⟩ vaddhā vidhātrāhīndreṇa ⟨Column f⟩ riktā nūnam iyan dharā ⟨Column g⟩ yena svakīrttiratnena ⟨Column h⟩ pūrayitvā vr̥ṣāṅkitā

⟨B28⟩ ⟨Column a⟩ bhinnebhakumbhanirmuktā ⟨Column b⟩ muktā yena raṇāṅga¡n!e ⟨Column c⟩ rejire vidhavāriśrī ⟨Column d⟩ -vāṣpāṇām iva vindavaḥ ⟨Column e⟩ kīrttinādāmvudadhvāna ⟨Column f⟩ [⏓⏓]yaddā(na)[vr̥ṣṭayaḥ] ⟨Column g⟩ [U]p[ta]n tribhuvanakṣetre ⟨Column h⟩ dharmmav[ī]jam avarddhayan·

⟨B29⟩ ⟨Column a⟩ siṁho nu nopamānārho ⟨Column b⟩ yasya śauryyeṇa saṁyuge ⟨Column c⟩ tathā hi yadbhiyārāti⟨Column d⟩r adhyaśeta guhāṁ hareḥ ⟨Column e⟩ vānīrājīvarājāṅśu ⟨Column f⟩ [⏓⏓⏓⏑–⏑⏓] ⟨Column g⟩ [⏓⏓⏓⏓⏑]rojāni ⟨Column h⟩ niryyānti mukhamaṇḍalāt·

⟨B30⟩ ⟨Column a⟩ [⏓⏓⏓⏓⏑–]pār[*]ā ⟨Column b⟩ sutejonalasaṁgatā ⟨Column c⟩ kalin nyakkurvvatī yasya ⟨Column d⟩ rājyaśrīr ddamayanty abhūt· ⟨Column e⟩ yaśov[i]stārasa[]kṣiptā ⟨Column f⟩ kṣiti[r] yya[s]y[a] [⏑–⏑⏓] ⟨Column g⟩ [⏓⏓⏓⏓⏑––⏓] ⟨Column h⟩ […]r[*] āṁ y[*] [*] cikīrṣ[*][*] []

⟨B31⟩ ⟨Column a⟩ [⏓⏓⏓⏓⏑–][dr̥ṣṭ](v)[ā] ⟨Column b⟩ yam ekam atitejasam· ⟨Column c⟩ nūnam ullekhitas tvaṣṭrā ⟨Column d⟩ bhramam āropya bhāskaraḥ ⟨Column e⟩ yogyaṁ varaṁ yam āsādya ⟨Column f⟩ marttyaloke [sarasvatī] ⟨Column g⟩ śāpan durvvāsasas tīvra[] ⟨Column h⟩ [ma]nye mene py anugraha[]

⟨B32⟩ ⟨Column a⟩ [](ra)y[i]trī titīrṣūṇāṁ ⟨Column b⟩ gambhīrāpanmahānadīm· ⟨Column c⟩ vedavyāsan na suṣuve ⟨Column d⟩ yasya vāk satyavaty api ⟨Column e⟩ R̥javo guṇasaṁparkkā⟨Column f⟩d āpadāṁ pratigh[āti]naḥ ⟨Column g⟩ iṣubhyo na vyaśiṣyanta ⟨Column h⟩ yasyopāyā vr̥hatphal[āḥ ]

⟨B33⟩ ⟨Column a⟩ jīrṇṇāhīndreṇa vidhr̥tā ⟨Column b⟩ sācaleyañ caled iti ⟨Column c⟩ yūni nūnan nyadhād vedhā ⟨Column d⟩ yatrāhīne vasundharām· ⟨Column e⟩ vibhūtir bhūtapūrvvāpi ⟨Column f⟩ rājñāñ ca guṇasaṁha(ti)[] ⟨Column g⟩ sauṣṭhavaudāryyabhedena ⟨Column h⟩ yadupajñam ivābhavat· []

⟨B34⟩ ⟨Column a⟩ saṁbhr̥tāḥ kṣmābhr̥tāṁ lakṣmī⟨Column b⟩r ā vālyāt kanyakā Iva ⟨Column c⟩ yathākālam upāyair yyo ⟨Column d⟩ nirapāyair upāyata ⟨Column e⟩ śabdaśāstre py adhītī yo ⟨Column f⟩ vinā dvirvvacanaṁ guroḥ ⟨Column g⟩ kenāpy abhyastakāryyeṣu ⟨Column h⟩ yuktakārīty udīritaḥ []

⟨B35⟩ ⟨Column a⟩ yasyopamānaṁ sañjāta⟨Column b⟩n na kiñcid guṇavistaraiḥ ⟨Column c⟩ vuddhvā vauddhaṁ mataṁ mene ⟨Column d⟩ nyatīrthair api nānyathā ⟨Column e⟩ kāladoṣāmvudhau magnā ⟨Column f⟩ durgge gambhīrabhīṣaṇe ⟨Column g⟩ prāpya pāram ivottuṅgaṁ ⟨Column h⟩ yaṁ samāśvasiṣuḥ prajāḥ []

⟨B36⟩ ⟨Column a⟩ śubhaṁ śubhaṁyunā yūnā ⟨Column b⟩ manuvartmānuvarttinā ⟨Column c⟩ rasāyanaṁ vinābhāvi ⟨Column d⟩ yena varṣīyasājaram· ⟨Column e⟩ viṣvag vikīrṇṇair yyugapa⟨Column f⟩d yasya tejobhir ujjvalaiḥ ⟨Column g⟩ [samā]cikṣipire cchāyā⟨Column h⟩ś śākhināṁ bhūbhr̥tām api []

⟨B37⟩ ⟨Column a⟩ rājñāṁ kr̥tyam iti jñātvā ⟨Column b⟩ yasya durggasamāśrayaḥ ⟨Column c⟩ na dānavabhayād abdhi⟨Column d⟩m adhiśete ripur mmadhoḥ ⟨Column e⟩ Api kāmādayo doṣā⟨Column f⟩s sthāne yena niyojitāḥ ⟨Column g⟩ gu[ṇīkr̥]tās svabhāvena ⟨Column h⟩ guṇān mā sma punar vvadat· []

⟨B38⟩ ⟨Column a⟩ manīṣibhir mmanohatya ⟨Column b⟩ pivadbhiś caritāmr̥ta⟨Column c⟩m atipānād ivodgīrṇṇaṁ ⟨Column d⟩ yasya kāvyair nnijais saha ⟨Column e⟩ doṣāndhakāravahala⟨Column f⟩ñ jagaj jātaṁ yathā yathā ⟨Column g⟩ yasya [dīpā] Iva guṇāḥ ⟨Column h⟩ prād[u]rbhū()[s tathā tathā ]

⟨B39⟩ ⟨Column a⟩ dharmmeṇa saṁskr̥tānāṁ yo ⟨Column b⟩ niṣiddhya jagatām api ⟨Column c⟩ vināśahetun nātasthe ⟨Column d⟩ kṣaṇabhaṅgaprasaṅgitām· ⟨Column e⟩ anekakratur apy uccaiḥ ⟨Column f⟩ pado gopatir apy agā⟨Column g⟩t akrodhana[s]ya (ya)syen[d]ra[] ⟨Column h⟩ [⏓⏓⏓⏓⏑–⏑⏓] []

⟨B40⟩ ⟨Column a⟩ bhr̥gumātram api prāpya ⟨Column b⟩ vahneḥ pratihataṁ purā ⟨Column c⟩ tejas tv adhākṣīd yasyāpi ⟨Column d⟩ mahāntaṁ vāhinīpatim· ⟨Column e⟩ vadanyas svaśriyañ cakre ⟨Column f⟩ suhr̥tsādhāraṇīṁ harim ⟨Column g⟩ vakṣonikṣiptalakṣm[ī][] ⟨Column h⟩ [⏓⏓⏓⏓⏑–⏑⏓] []

⟨B41⟩ ⟨Column a⟩ tarṣo harṣeṇa saṁprāpya ⟨Column b⟩ vyanīyata vanīpakaiḥ ⟨Column c⟩ yaṁ mahāntaṁ hradam iva ⟨Column d⟩ prasannaṁ sphuṭapuṣkaram· ⟨Column e⟩ Asūryyaṁpaśyam asuhr̥⟨Column f⟩t-strīvaktrakumudākara⟨Column g⟩m uccais saṁkocayām āsa ⟨Column h⟩ [⏓⏓⏓⏓⏑–⏑⏓] []

⟨B42⟩ ⟨Column a⟩ patacchilīmukhacchāya ⟨Column b⟩ -cchannadvi¡d!vadanāmvuje ⟨Column c⟩ rarāja rājaha˘ṁso ya⟨Column d⟩ś caran raṇamahāhrade ⟨Column e⟩ saṁmukhīno raṇamukhe ⟨Column f⟩ yasya nāsīd asīdataḥ ⟨Column g⟩ preṅkhatsvakhadgasaṁkrāntaṁ ⟨Column h⟩ (p)ra[⏓⏓⏓⏑–⏑⏓] []

⟨B43⟩ ⟨Column a⟩ dhanurddarśanamātreṇa ⟨Column b⟩ tīrthadhvā˘ṁkṣā dviṣo dr[u]tāḥ ⟨Column c⟩ kāmaṁ puro na yasyājau ⟨Column d⟩ bhujaṅgārir api sthitaḥ ⟨Column e⟩ sālakānanaramyāṁ yaḥ ⟨Column f⟩ sphuṭapuṣpaśilīmukhām· ⟨Column g⟩ drutebhyaḥ paṭavīṁ dvi¡d!bhyo ⟨Column h⟩ yoddh¡r̥d!bhyo[⏓⏑–⏑⏓] []

⟨B44⟩ ⟨Column a⟩ prollasatkīcakaśatā ⟨Column b⟩ kaṅkādibhir upāśritā ⟨Column c⟩ śūnyāpy aripurī yena ⟨Column d⟩ virāṭanagarī kr̥tā ⟨Column e⟩ kevalaṁ rājanāgānāṁ ⟨Column f⟩ vīryyaṁ mantra Ivāharat· ⟨Column g⟩ yo nādyūnatayā prāṇān ⟨Column h⟩ kṣipan tārkṣya i(va) [k][itau ]

⟨B45⟩ ⟨Column a⟩ dr̥ṣṭvā yasyādhvaraṁ śakra ⟨Column b⟩ -yaśovibhra˘ṁśaśa˘ṁkayā ⟨Column c⟩ dhūmasparśacchalān nūna⟨Column d⟩m udaśrunayanā śacī ⟨Column e⟩ ruddhānyatejaso yasya ⟨Column f⟩ pādacchāyām aśiśriyan· ⟨Column g⟩ meror ivelāpataya⟨Column h⟩s sitacchatratyajoniśam· []

⟨B46⟩ ⟨Column a⟩ sr̥ṣṭau candrārkkayor dhātā ⟨Column b⟩ -nādarād iva bhinnayoḥ ⟨Column c⟩ yam ekan tapanāhlāda ⟨Column d⟩ samartham asamaṁ vyadhāt· ⟨Column e⟩ Upāntasevāṁ vāñchantyo ⟨Column f⟩ yatpādan tīvratejasam· ⟨Column g⟩ m¡o!liratnaprabhāmbhobhi⟨Column h⟩r asiñcan bhūpapaṅktayaḥ

⟨B47⟩ ⟨Column a⟩ navaṁ priyam aho loke ⟨Column b⟩ yad vihāya dhanus smaraḥ ⟨Column c⟩ Unmamāthāṅganācittaṁ ⟨Column d⟩ yatkāntyānupamānayā ⟨Column e⟩ sphuṭāṣṭadikprāntadale ⟨Column f⟩ hemaśailorukarṇṇike ⟨Column g⟩ yaśo gandhāyate yasya ⟨Column h⟩ bhuvanaikasaroruhe

⟨B48⟩ ⟨Column a⟩ Udvāntarāgāḥ sphuritā ⟨Column b⟩ yasyāṅghrinakharaśmayaḥ ⟨Column c⟩ Asparddhanta natorvvīndra ⟨Column d⟩ -m¡o!liratnamarīcibhiḥ ⟨Column e⟩ Anvaruddhyata yasyājñāṁ ⟨Column f⟩ phalaprasavasaṁpade ⟨Column g⟩ Ājanmavandhyaś cū¡!o pi ⟨Column h⟩ vasiṣṭhasya dilīpavat·

⟨B49⟩ ⟨Column a⟩ sahasramukhasaṁkīrttyaṁ ⟨Column b⟩ gambhīraṁ guṇavistaram ⟨Column c⟩ yasya bhāṣyam iva prāpya ⟨Column d⟩ vyākhyā khinnāpi dhīmatām· ⟨Column e⟩ śrīmatsiddheśvaraṁ liṅgaṁ ⟨Column f⟩ siddhaṁ śivapure girau ⟨Column g⟩ varddhayām āsa yo bhogai⟨Column h⟩r apūrvvaiś śivikādibhiḥ

⟨B50⟩ ⟨Column a⟩ tatrāpi liṅgaṁ śarvvasya ⟨Column b⟩ śarvvāṇīpratime śubhe ⟨Column c⟩ yas samyak sthāpayām āsa ⟨Column d⟩ pitṝṇān dharmmavr̥ddhaye ⟨Column e⟩ yadupakramam āseva ⟨Column f⟩ śrībhadreśvaraśūlinaḥ ⟨Column g⟩ bhogo nyatrāpi devān yaḥ ⟨Column h⟩ pūjābhir udamīmilat·

⟨B51⟩ ⟨Column a⟩ vivr̥ddhin dharmmasindhūnāṁ ⟨Column b⟩ śrīndravarmmādibhūbhr̥tām ⟨Column c⟩ svamaṇḍalasya ca samaṁ ⟨Column d⟩ yaś cakre nr̥pacandramāḥ ⟨Column e⟩ yaśodharataṭākasya ⟨Column f⟩ dakṣiṇenāpi dakṣiṇaḥ ⟨Column g⟩ yaś śaurigaurīśanimā⟨Column h⟩ś śambhor lliṅgam atiṣṭhipat·

⟨B52⟩ ⟨Column a⟩ sa somavaṅśāmvarabhāskaraś śrī ⟨Column b⟩ rājendravarmmā tad idan [n]r̥pendraḥ ⟨Column c⟩ svarggāpavarggādhigamasya liṅgaṁ ⟨Column d⟩ liṅgaṁ pratiṣṭhāpitavān smarāreḥ ⟨Column e⟩ saṁprāptayoḥ prāptayaśās svapitro⟨Column f⟩r bhuvaḥ patis so pi bhavodbhavena ⟨Column g⟩ sasthānatāṁ sthāpitavān sthitijño ⟨Column h⟩ nime Ime dve śivayoḥ śivāya

⟨B53⟩ ⟨Column a⟩ mahābhujas so pi caturbhujasya ⟨Column b⟩ nimām imām amvujajanmanaś ca ⟨Column c⟩ Atiṣṭhipan niṣṭhitarājakr̥tyo ⟨Column d⟩ liṅgāny athāṣṭāv api cāṣṭamūrtteḥ ⟨Column e⟩ ratnollasadbhogasahasradīptaṁ ⟨Column f⟩ sa cāpy ahīnan draviṇasya rāśi⟨Column g⟩m aśeṣam apy eṣv aditeva śeṣa⟨Column h⟩n deveṣu devendrasamānavīryyaḥ

⟨B54⟩ ⟨Column a⟩ sa kalpayām āsa mahe(n)[d](ra)[ka](lpa)⟨Column b⟩s sadā sadācāravidhiṁ vidheyam ⟨Column c⟩ śaivaśrutismr̥tyuditā[] saparyyāṁ ⟨Column d⟩ paryyāptam āsām iha devatānām· ⟨Column e⟩ sa cāpi vācaspatidhīs sadhīran ⟨Column f⟩ dharmmānugan dharmmabhr̥tāṁ purogaḥ ⟨Column g⟩ tān bhāvino bhāvitarājadharmmā⟨Column h⟩n idaṁ vaco vocata kamvujendrān·

⟨B54⟩ ⟨Column a⟩ rakṣyasya saṁrakṣaṇam[–⏑–](ya)⟨Column b⟩t sa kṣatradharmmo vidito yadā vaḥ ⟨Column c⟩ puṇyan tad etat parirakṣateti ⟨Column d⟩ vijñāpanā sādhayatīva siddham· ⟨Column e⟩ dharmmo yuge smin sthiram ekapāt sa ⟨Column f⟩ kathaṁ samasthāsyata susthito yam ⟨Column g⟩ bhavādr̥śāṁ śāstradr̥śāṁ sa no cen ⟨Column h⟩ mahābhujastambham upāśrayiṣyat·

⟨B56⟩ ⟨Column a⟩ dharmmāpadas sādhu[⏑–⏑]k[o]pi ⟨Column b⟩ lajjeta karttā kim uta svayañ ca ⟨Column c⟩ rakṣādhikārī nr̥patir vviśeṣā⟨Column d⟩d iti pratītaṁ bhavatām idan tat· ⟨Column e⟩ santo yaśodharmmadhanā na vāhyaṁ ⟨Column f⟩ dhanaṁ dhanāyeyur ihātmano pi ⟨Column g⟩ prāg eva devādidhanaṁ satāṁ vo ⟨Column h⟩ viniścayo yan nanu vaddhamūlaḥ

⟨B57⟩ ⟨Column a⟩ tathāpi bhūya[ḥ ka](tha)yāmi yuṣmā˘ṁs ⟨Column b⟩ tad akṣataṁ rakṣata puṇyam etat ⟨Column c⟩ mā hārṣṭa devasvam iti prakāśa⟨Column d⟩n na dharmmahetoḥ punaruktadoṣaḥ ⟨Column e⟩ abhyarthito sūn api saṁprayacchen ⟨Column f⟩ mahān mahimnā kim uta svakr̥tya⟨Column g⟩m ataś ca visrambhavalapragalbhā ⟨Column h⟩ vāk prārthanābhaṅgabhayojjhitaiṣā

⟨B58⟩ ⟨Column a⟩ śākābde gaṇyamāne kr̥tanagavasubhir mmāghamāsasya puṇye ⟨Column b⟩ śuklasyaikādaśāhe nimiṣam api bhave yāti varṣārddham indau ⟨Column c⟩ Arccābhiś śaurigaurīgiriśakajabhuvāṁ sārddham arddhendum¡o!le⟨Column d⟩ś śrīrājendreśvarākhyaṁ sthitim akr̥ta parāṁ liṅgam atredam ābhiḥ

Apparatus

⟨A3⟩ kāntonmanākāntonmadā LF. — ⟨A3⟩ yātā navatvaṁyā tānavatvaṁ LF. — ⟨A3⟩ śivasaṅgatośiva[]ṅgato LF.

⟨A4⟩ nabhasvannabhaḥkṣityanabhaḥsvannabhaḥkṣiṭya LF.

⟨A7⟩ avaniavanī LF.

⟨A8⟩ sārvvaśsārthvaś LF.

⟨A9⟩ nānāmnāyanānāmmāya LF.

⟨A10⟩ dhāmnidhāmmi LF. — ⟨A10⟩ pravikasitapravikarita LF. — ⟨A10⟩ janmāvadātaṃjanmāvadātā LF.

⟨A12⟩ doṣāndhakārodoṣāṇdhakāro LF.

⟨A13⟩ prakāśas tamasāṃprakaśas tamaso LF. — ⟨A13⟩ yat tigmatejastuhināṅśuyattigmatejas tuhināṅśu LF.

⟨A14⟩ samyak prasavenasamyakprasavena LF. — ⟨A14⟩ s¡o!aumyaḥsaumyaḥ LF. — ⟨A14⟩ bhūmnābhūmnaḥ LF. — ⟨A14⟩ vvapurvviśeṣeṇavapurviśeṣeṇa LF.

⟨A15⟩ doṣāvasaraṁdoṣā[n pra]saraṁ LF.

⟨A16⟩ pr̥thupratītaṁ prathitaṁpr̥thupratīta[pra]thita LF.

⟨A18⟩ Āpuṣṇatī yasya viśeṣaśobhāṁĀmuṣṇatī yasya viśeṣaśobhā LF. — ⟨A18⟩ puṁso mahataḥpuṁlomahataḥ LF.

⟨A19⟩ n(i)rug¡n!amānasnirudhnamānas LF.

⟨A20⟩ ananyarūḍhanananyarūḍhaṁ LF.

⟨A22⟩ navāṁ navāśyānamahābhiṣekonavāṁ navāṁ dhyānamahābhiṣeke LF.

⟨A23⟩ bhiyevābhiyeva LF. — ⟨A23⟩ akāṁkṣasakāṅkṣas LF. — ⟨A23⟩ tathānavadyaṁtathānavādyaṁ LF.

⟨A24⟩ svalakṣaṇesvalakṣaṇa LF.

⟨A26⟩ asā[dhaya]tasā[dhāya]t LF. — ⟨A26⟩ vitatya pracalatvitaty apracalat LF.

⟨A28⟩ srotā ̆ṁsisrotāṁsi LF. — ⟨A28⟩ anvāsyamānaḥanvasyamānaḥ LF.

⟨A29⟩ cakārāripurecakārāriṣu LF. — ⟨A29⟩ tārkṣyatarkṣya LF. — ⟨A29⟩ gantavyatāmūḍhatayāvatasthegantavyatām ūḍhatayāvatasthe LF.

⟨A31⟩ satyaṁsatya LF. — ⟨A31⟩ bhipedebhiṣede LF.

⟨A33⟩ jhaṁkārajhāṁkāra LF.

⟨A37⟩ -jihmāpi-jihvāpi LF. — ⟨A37⟩ hāner mmuṣṭerhāne muṣṭer LF.

⟨A38⟩ prakramamprākramam LF. — ⟨A38⟩ kurvvan paṭur nniṣpratibhaṁkurvan paṭun niṣpratibhaṁ LF.

⟨A40⟩ vijayaśriyāvijayakriyā[] LF.

⟨A44⟩ aśeṣāṁaśeṣaṁ LF. — ⟨A44⟩ manā ̆msimanāṃsi LF.

⟨A45⟩ kramaṁ saṁkramayāñ cakārakramam sa kramayāñcakāra LF.

⟨A47⟩ śaktīḥśaktiḥ LF.

⟨A48⟩ tamā ̆msy apitamāṁsy api LF.

⟨A49⟩ prajāsu jātāprajā sujātā LF. — ⟨A49⟩ pragamāttapraśamātta LF. — ⟨A49⟩ sudurdharāḥsudurddharāḥ LF.

⟨A50⟩ śaktisi ̆mhīṁśaktisiṁhīm LF. — ⟨A50⟩ vidrāvya hi ̆msrāmvidrāvyahiṁsrām LF. — ⟨A50⟩ gāṁtāṁ LF.

⟨A51⟩ udāttam·a[n]āttam LF.

⟨A53⟩ hāryyharyy LF.

⟨A54⟩ yathājñāyathājña LF.

⟨A55⟩ adabhranadabhraṁ LF. — ⟨A55⟩ jagatsujavatsu LF.

⟨B4⟩ haroh[ito] LF. — ⟨B4⟩ ekacchatreṇaekācchatreṇa LF.

⟨B5⟩ kr̥tāvatāraskr̥tārthatāras LF. — ⟨B5⟩ samālamvyasamāgamvya LF. — ⟨B5⟩ ddhūtoddhr̥to LF.

⟨B6⟩ rūḍhaś śrīnandanerūḍhaḥ śrinandane LF.

⟨B7⟩ raja[s]ā sāndramrajasātandram LF. — ⟨B7⟩ hutvāhr̥tvā LF.

⟨B8⟩ yenayo na LF.

⟨B10⟩ nistriṁśa()nistriṁśa LF.

⟨B11⟩ ūrdhvagaiūrdhaga LF.

⟨B13⟩ dviḍjñātidviḍjāti LF.

⟨B14⟩ devatāḥdevatā LF.

⟨B16⟩ ṅgadharoṅśadharo LF.

⟨B17⟩ dorhradadormrāda LF.

⟨B18⟩ śarākarṣākulośarākarmākulo LF.

⟨B20⟩ vibhaktiṁvibhakti LF.

⟨B23⟩ niṣkaṇṭakīkr̥tāniṣkaṇṭakī kr̥tā LF.

⟨B24⟩ nililyenilīlyo LF. — ⟨B24⟩ dhūlībhisdhūlibhis LF.

⟨B25⟩ prādhvaṁkr̥tāprādhvaṁ kr̥tā LF. — ⟨B25⟩ dakṣiṇaṁdakṣiṇa LF.

⟨B26⟩ sadākr̥tesadā kr̥te LF.

⟨B27⟩ tejā ̆ṁsitejāṁsi LF. — ⟨B27⟩ sparddhispharddhi LF.

⟨B29⟩ siṁho nusiṁhena LF.

⟨B30⟩ nyakkurvvatīnyak [ku]rv[v]atī LF.

⟨B31⟩ bhramam āropya bhāskaraḥbhramamāro py abhāskaraḥ LF.

⟨B32⟩ pratigh[āti]naḥpratighā[takāḥ] LF.

⟨B33⟩ nūnannūnaṁ LF.

⟨B36⟩ vinābhāvivinā bhāvi LF. — ⟨B36⟩ viṣvagviśvag LF.

⟨B38⟩ vahalañvahulañ LF.

⟨B39⟩ saṁskr̥tānāṁsaṁstūtānāṁ LF.

⟨B41⟩ asūryyaṁpaśyamasūryyapaśyam LF.

⟨B42⟩ rājaha ̆ṃsorājahaṁso LF.

⟨B43⟩ dhvā ̆ṁkṣādhvaṅkṣā LF.

⟨B45⟩ bhra ̆ṁśaśa ̆ṁkayābhraṁśaśaṁkayā LF. — ⟨B45⟩ cchatracchātra LF.

⟨B47⟩ sphuṭāṣṭasphuṭāṣta LF. — ⟨B47⟩ gandhāyategandhāyata LF.

⟨B49⟩ siddhaṁsiddha LF. — ⟨B49⟩ apūrvvaiśapūrvvaiḥ LF.

⟨B50⟩ pitṝṇānpitr̥ṇān LF. — ⟨B50⟩ yadupakramam āsevayadupakramamāseva LF.

⟨B51⟩ nimāśnimāḥ LF.

⟨B53⟩ liṅgāny athāṣṭāvliṅgān yathāṣṭāv LF. — ⟨B53⟩ śeṣanśeṣaṁ LF.

⟨B54⟩ paryyāptam āsāmparyyāptamāsām LF. — ⟨B54⟩ sadhīrans[u]dhīran LF. — ⟨B54⟩ sthāsyatasthasyata LF.

⟨B56⟩ kopikāpi LF.

⟨B57⟩ yuṣmā ̆ṁsyuṣmāṁs LF.

Translation into French by Finot 1925

1.

A Śiva, au Seigneur des pensers éternels, à l’Unique, qui, pour se donner le plaisir de la création, de la conservation et de la destruction, s’est divisé en trois sous la forme des dieux suprêmes : Celui qui est issu du lotus (Brahmā), Celui qui a des yeux de lotus (Viṣṇu) et Celui qui a trois yeux (Śiva), — sur lesquels reposent les Puissances, — issus de l’udgītha qui fait briller les rayons du soleil, de la lune et du feu, riches de la triade des Guṇas, hommage, pour la réalisation des buts du Roi!

2.

A Celui dont la forme, au chignon orné de la lune nouvelle, reconnue comme supérieure aux Trois Vedas, est la semence qui produit Brahmā, Hari et Īśvara, quand elle se divise en trois d’après ses éléments, que les saints disent être la manifestation de l’Absolu et intelligible seulement par l’extase, au bienheureux Śiva, qui a la syllabe Oṁ pour essence, hommage! Qu’il vous donne la prospérité!

3.

La déesse dont la démarche a la grâce du cygne, l’épouse fidèle, éperdue d’amour pour son bien-aimé, celle qui, d’abord unique, démembrant ensuite son corps, s’élance dans l’espace, et, pour jouir d’elle-même, revient à la ténuité ; qui porte un lotus formé dans son cœur et épanoui par sa propre lumière, la Puissance qui fait poindre pour l’homme l’absorption en Śiva, que la sublime Gaurī vous protège!

4.

A Lui qui développe les mondes par ses huit corps ayant la forme du sacrifiant, du feu, du soleil, du vent, du ciel, de la terre, de l’eau et de la lune ; à Lui, la cause des causes, qui proclame hautement, quoique sans paroles, l’irrésistible puissance de son action ; au Bienheureux qui a pour diadème le croissant de la lune, victoire!

5.

Adorez Nārāyaṇa qui, étendant son empire, à peine eut-il vu les trois mondes escaladés en trois pas, — comme pour conquérir le quatrième séjour, pratique maintenant encore, sur l’océan, la contemplation sous l’apparence du sommeil.

6.

Victoire à Celui qui est né du lotus (Brahmā), qui a lancé de ses quatre bouches en même temps le tonnerre de l’Oṁkāra, comme si, pour parachever la création de l’univers, il eût voulu faire fructifier sa semence primordiale déposée dans le champ.

7.

Victoire à Mandākinī (Gaṅgā), dont les ondes sortent du disque de la lune, et que Dhūrjaṭi (Śiva) porte sur sa tète, comme pour faire voir le puissant lien d’amour qui l’attache à cette moitié de son corps qu’est la fille du roi des monts (Umā)!

8.

Il y avait un roi glorieux, dont les pieds étincelaient de la guirlande des joyaux qui ornaient la tête des rois jusqu’à la mer ; qui, malgré son nom de Bālāditya (soleil levant), était une pleine lune pour le malheur de ces lotus : les masses de ses ennemis ; qui, parure de ce ciel qu’est la race de Kauṇḍinya et de Somā, portait la Fortune royale conférée par Aninditapura illustré par son bras.

9.

Aux femmes des ennemis orgueilleux il conférait, dans le combat, le sacrement de la viduité. Avec ses qualités il tressait une guirlande de gloire aussi brillante que les rayons de la lune d’hiver. A Svargadvārapura, dont la prospérité le disputait à celle de Purandarapura, bienfaisant pour tous, il érigea un liṅga de Śarva, avec des richesses, pourvu d’un culte.

10.

Gloire de sa double lignée de brahmanes et de kṣatriyas, la noble sœur de sa mère, portant le nom faste de Sarasvatī, illustre, purifiant le monde, alla vers son époux Viśvarūpa, le meilleur des brahmanes, réceptacle supérieur et profond d’hymnes des divers textes sacrés, comme la meilleure des rivières va vers l’Océan.

11.

Dans cette race illustre ayant pour tige Somā et unie aux plus grands des dieux, à commencer par Indra, Upendra (Viṣṇu) et Rudra, mais alors épuisée et déchue, — née pour en faire la joie, destinée à être pour cette mer de lait, sa famille, un arbre céleste fleuri de gloires, — prit naissance une fille pure, bienfaisante pour le monde, telle qu’une autre Laksmī.

12.

Bien qu’elle eût nom Mahendradevī, elle était fille de roi et Īśvarī, reine dont les louanges furent chantées plus d’une fois par les femmes célestes. Le iils du roi des rois de […]pura, le roi Mahendravarman, issu d’une race brillante, quand il l’eut obtenue pour épouse, exerça vraiment une souveraineté effective.

13.

Surpassant de loin la beauté de la lune, dissipant ces ténèbres que sont les vices, nouant une guirlande de lotus {ou : une alliance avec Padmā Śrī, la Fortune}, mine de splendeurs, le roi Rājendravarman fut engendré en cette reine par ce Prājāpati {ou : par ce maître des sujets} à l’éclatant tapas (ascétisme ou chaleur), comme le Soleil par Kaśyapa en Aditi.

14.

Comme la lune sortant de la mer de lait ou le feu de la pierre de soleil, il sortit d’une pure lignée, doué d’une pureté plus grande, révéré par tous les rois.

15.

Son ardent éclat dissipait les ténèbres, tandis que la clarté de ses kalās (talents ou parties du disque lunaire) apaisait l’horizon : ainsi, soleil, il remplit dès son apparition tout le rôle de la lune.

16.

Le bienfaisant Santānaka, bien que charmant par sa fructification propre et régulière, quand il eut obtenu de la terre ce roi comme un fruit magnifique, atteignit au plus haut point du charme.

17.

Croissant de jour en jour, ayant une beauté de flamme, par le charme rare de sa beauté faisant surgir de tous côtés des partisans, il éclipsait la lune.

18.

Dès son enfance, il était complet en talents ; de jour en jour, il s’enflammait pour l’éloquence ; comme la possession des kalās appartient aussi à la lune, mais accompagnée de froideur, il la surpassait de loin.

19.

Rejetant les défauts {ou : les ténèbres}, versant un torrent de lumière, illuminant les objets, se répandant par le monde, la science, sur sa bouche infaillible, était pareille au brillant éclat du jour paraissant à l’orient.

20.

Armé de la puissance de Maheśvara, faite de connaissance, efficace, conférée par les dieux, — dans le rôle de Kumāra, vainqueur de la foule de ses ennemis, il fit resplendir la fortune de Mahendra.

21.

Par des masses de cordes {ou : de qualités}, larges, sûres, étendues, il courbait également, au moyen de l’éducation, son grand arc et son haut lignage princier, fait d’un excellent bambou {ou : issu d’une noble race}, sans rival pour l’expansion.

22.

En rencontrant soudain ce terrain d’élite vanté par les habiles, fertile sans labour, la graine supérieure de la science et des armes, arrosée par l’eau de la foi, s’est puissamment développée.

23.

Toutes les vertus éparses de tous côtés, il se les appropriait avec adresse, versant toujours un torrent d’éclat, — comme le soleil, dans l’intérêt du monde, absorbe chaque jour les eaux, sans se lasser

24.

Comme la grâce du printemps sur les jardins, comme le jour de la plénitude pour la lune, ainsi s’est levée, ravissante, splendide, la beauté de sa fraîche jeunesse.

25.

Par un contact aussi menu qu’un poil, sa nature tout entière s’exprimait ; par quelque mystère, il rendait manifeste en lui l’essence de Maheśa, que les traités du Sāṅkhya et les Āgamas eux-mêmes ne permettent pas de percevoir.

26.

Développée depuis l’enfance, riche dès le début, sa beauté, que nul autre ne posséda, a été sûrement morcelée par le Créateur pour embellir le doux éclat de sa jeunesse parfaite.

27.

L’amour qu’il maîtrisait sans cesse, même dans l’épanouissement de de sa jeunesse neuve, comme frappé de honte par la vue de sa beauté, n’osait, par orgueil, s’approcher de lui.

28.

En voyant sa beauté, que nul autre n’atteignit, Rati, les yeux battants de passion, cessa, je pense, de croire son époux digne d’elle, lui qui fut léché par la langue du feu de l’œil de Śiva.

29.

Déployant sa force puissante pour tendre l’arc, héros eminent parmi les jeunes gens, il posséda la fortune de prince héritier, non issue d’une matrice, mais conférée par son père, comme Rāma la noble Sītā.

30.

Lorsque de l’aiguière d’or, comme du disque du soleil, ruissela l’eau du sacre, pareille à l’ambroisie, depuis cet instant sa fortune participa à la croissance de la lune.

31.

Par les eaux des ablutions, stériles pour les ignorants du Veda, le feu de son éclat se fortifiait ; de même, comme par envie, le feu du chagrin s’accompagnait, chez ses ennemis, d’une pluie de larmes.

32.

Orné de parures non factices, telles que la science, et aussi de la beauté de son corps charmant par nature, il adoptait les ornements raffinés qui venaient s’y joindre comme des moyens de préservation (maṅgalam).

33.

Ayant reçu le grand ondoiement de la méditation et ayant pour parure les joyaux dont il usait, il portait sur lui, toujours renouvelée, la beauté de la mer, dont l’eau fut bue et la masse de gemmes rejetée par Agastya.

34.

Par les diverses planètes parvenues à leur point culminant, bien qu’il se tînt, comme par crainte, à l’écart d’elles, il fut mis, sans le désirer, sur le trône royal, escarpé comme le Meru.

35.

Où pourrait-оn trouver un autre exemple aussi parfait de beauté physique ? Sa propre image reflétée sur la surface d’un miroir est indigne de lui, en raison du support.

36.

Au moment de son sacre, la Terre humide de l’eau ruisselante, la Terre qui a pour belle ceinture la mer, éleva en quelque sorte son parasol unique, brillant de gloire, blanc comme les kalās de la lune.

37.

Le fruit de toute prospérité définie par ses caractères propres annonce d’avance sa maturité : les vœux que formulaient pour lui des foules de brahmanes paraissaient une répétition.

38.

Comme les essaims d’abeilles vers le Pārijāta, comme les âmes des Munis vers la méditation de l’Ātman, ainsi, négligeant toute autre activité, les yeux des hommes se portaient vers lui seul.

39.

La fortune des rois, volage de nature, ne brillait çà et là comme un éclair, et l’aimable automne ne se montrait sans nuages qu’au moment de son entrée en campagne.

40.

Ayant sa fortune reluisante de la lustration de ses armes redoutables, illuminé par le sacre d’un grand empire, gardant sa personne au moyen des Vidyās, des Aṅgas et des Mantras, il atteignit un succès d’une haute essence.

41.

Quand il déployait sa bannière inébranlable, quand il allait à l’armée pour la conquête du monde, la fortune des rois ennemis chancelait d’abord, ensuite la terre s’alourdissait sous le poids de ses troupes.

42.

Comme s’ils eussent entendu Saumitri (Lakṣmaṇa) jetant, au moment de l’attaque, un cri plus haut que le tonnerre, les rois ennemis, pareils à Rāvaṇa, en entendant de loin le son de ses instruments de musique, étaient frappés de terreur.

43.

Telle qu’un torrent de fumée jeté par le feu de son héroïsme, la poussière soulevée par ses armées entrant en campagne, faisait pleurer, sans même les toucher, les yeux des femmes des ennemis.

44.

Après avoir comprimé la terre {ou : la patience} au début de sa carrière, et, dans sa marche, poussé les fleuves à l’impureté par ses poussières {ou : ses passions}, la foule {ou : la congrégation} de ses armées donnait l’assaut en fixant sa fureur {ou : en enchaînant la colère}.

45.

Tantôt pleine de rois courbés et jonchée d’armées ennemies, tantôt étendue devant sa marche, sa route était comme la route des armées du ciel.

46.

L’obcurcissement du ciel, l’arrêt des hommes, l’impuissance d’agir, l’abolition de l’éclat : tout ce que le soir opère au moyen des ténèbres, il le faisait aux ennemis au moyen de ses armées.

47.

Quand, étendant ses deux ailes retentissantes, il accourait impétueusement, pareil à Garuḍa, ces nāgas que sont les ennemis, frappés dans leur énergie, se voyaient contraints de fuir.

48.

[…]

49.

Quand il levait son arc dans la bataille, comme dans une pure automne traversée de pluie, les rois, serrés l’un contre l’autre comme des nuages légers, étaient promptement réduits à l’impuissance.

50.

[…]

51.

Réalisant la comparaison de l’homme trompé sur la vérité avec le papillon, la foule joyeuse des ennemis bravait, pour sa perte, le feu flamboyant de sa majesté, issu de l’araṇi son bras.

52.

[…]

53.

Ayant obtenu son trône et dispersé ses ennemis, occupé l’atmosphère et maîtrisé la violence du cœur, tandis qu’il lançait infatigablement ses traits, s’arrêta […].

54.

[…] avec ses traits il anéantit dans le combat […].

55.

Les flèches lancées par son arc, à l’harmonieux cliquetis, tombaient sur la tête des ennemis, laissant après elles le parfum des fleurs de mandāra tombées de ces lianes que sont les mains des nymphes du ciel.

56.

[…] il trancha la tête à une foule de rois.

57.

Même investi par les rois ennemis dans le combat, sur la montagne, il resplendissait des flots de sang qui coulaient de ses blessures ; tandis que le soleil, même portant une cuirasse, perd son éclat sous l’ombre de son ennemi qui le couvre.

58.

[…] ayant une gloire irrésistible et universelle, il tira le méchant Rāvaṇa […].

59.

Ne désirant pas s’approprier dans le combat le disque de Visnu ni conquérir le foudre d’Indra, armé de son seul épieu (ou śakti), qui le mettait en possession du javelot de Maheśvara, il vainquit la troupe de ses ennemis.

60.

[…] de loin le cœur des femmes se fendait de lui-même […].

61.

Pilonné dans le combat par les guerriers ennemis, sa profondeur lui permettait de garder sa sérénité : un étang se trouble quand les éléphants s’y baignent, mais non l’océan.

62.

[…] brille comme l’éclair, étincelante, bien que sans languer comme la langue du serpent.

63.

Quand son épée humide de sang tombait sur l’obstacle pour le briser, si, par suite de la légèreté de son poing ou d’une distraction de sa pensée, un second coup était nécessaire pour abattre son ennemi, il encourait les vifs reproches de son bras.

64.

[…] pour faire descendre les femmes célestes, il fit en quelque sorte un magnifique escalier.

65.

Attaquant les points faibles et ménageant ses hommes, il étendait par la séduction et par la force les succès obtenus, rendant stupide le plus habile adversaire.

66.

[…] la qualité de fruit, dans le combat il imitait habilement la manière d’agir du Créateur qui met dans son œuvre des activités opposées.

67.

Telle une nouvelle mariée qui, bien que sollicitée par son amie de faire face, bien que souhaitant elle-même d’être hardie, si elle voit de loin son époux, tourne le dos, telle était devant lui l’armée ennemie dans la volupté du combat.

68.

[…] Celui qui dans une grande bataille obtient la victoire, ce n’est pas l’homme d’un courage sans but, mais celui qui prendles conseils des habiles.

69.

Le corps décoloré parle contact de ses forteresses {ou : de Durgā}, les yeux hagards d’avoir contemplé l’entrée des cavernes {ou: le visage de Guha}, la foule de ses ennemis, vêtue de peaux d’antilope, se tenait dans la forêt, immobile соmme un pieu, n’ayant plus de maître {ou : sans pourtant être Īśa}.

70.

[…] son désir était frustré : à celui qui veut conquérir ou donner la terre, la terre ne suffit jamais.

71.

Le pays de ses ennemis, où se trouvent en foule les coraux clairs, grands, étincelants, où plongent les nāgas à l’approche de Hari, aussi inaccessible que la mer par ses forêts intérieures, perd cependant sa fortune.

72.

[…] la réalisation du but, — appliqué au développement de la triade (dharma, artha, kāma) ; les quatre points cardinaux, dont il connaissait la portée, il les saisit, comme les sciences, dès sa jeunesse.

73.

Se faisant place dans la monde par sa toute-puissance, inaccessible aux autres, supérieure aux mieux doués, sa gloire, pure comme l’éther, jouit d’une suite interrompue de qualités et de discours.

74.

La Terre était auparavant amaigrie par la disparition des […] causée par les divarses espèces de traitements de Suśruta ; ce roi , habile à éliminer tous les maux, lui rendit son embonpoint au moyen des six Rasas et des six Aṅgas.

75.

Son éclat, qui faisait pâlir tout autre éclat, était en tète {ou : à l’orient} et de grand rayon {ou : ayant un grand disque} ; parvenu à la grande souveraineté, ce roi brilla puissamment comme le soleil arrivé au milieu du jour.

76.

Lorsque, armé d’une redoutable puissance, il gravit ce roi des monts aux lions dressés, le trône, non seulement les étoiles perdirent leur éclat, mais les tètes diamantées des rois tombèrent.

77.

Quand se dressa en un seul point du monde son grand parasol blanc, brillant comme la lune, la chaleur, délaissant toute la terre envahit le cœur de ses ennemis.

78.

Désireux sans doute de contempler longtemps sa beauté, tous les mondes ont cherché à obtenir par d’innombrables sacrifices la faculté de regarder sans cligner des yeux, en vue de contenter leur envie.

79.

Aimant à voir chez ses amis sa propre Fortune comme dans un miroir, il la leur faisait passer successivement, tel qu’un reflet de lui-même, dans le miroir des joyaux [qu’il leur donnait] après les avoir portés.

80.

En raison de son extrême énergie, sa politique, à la différence des autres, était parfaitement droite : hormis le soleil et la lune, quelle autre planète n’a une marche oblique ou rétrograde

81.

Parles quatre Vedas, Sāma etc., ayant pour racine les Mantras, ayant de multiples applications, moyens d’écarter les malheurs, il réalisait habilement le succès.

82.

Toujours reconnu comme protagoniste de la guerre {ou : Matière primordiale}, montrant une grande et admirable activité {ou : l’action variée du Mahat}, par le seul exercice des six Guṇas, sans avoir besoin de paroles, il proclamait incomparable sa triple excellence {ou : le Pradhāna formé de trois Guṇas}.

83.

Le Créateur, bien qu’il biaise ordinairement devant sa tâche, et qu’il ait d’autre part la force sans égale de Maître de Mantras, lui obéissait comme par crainte du regard destructeur qu’il jetait sur ses adversaires.

84.

Menacés de loin, dans son royaume, par les abondantes vertus amies de l’union avec le Trivarga, — les vices, comme par dépil, se sont ralliés bien vite aux ennemis de ce roi, appui des vertus.

85.

C’est après avoir extirpé ses propres défaillances qu’il se levait pour châtier, dans la juste mesure, les autres délinquants : même en chassant les ténèbres, la lune considère intégralement sa propre tache.

86.

Par suite de leur bonne éducation et de leur absence de vices, ses sujets loyaux ne craignaient pas le malheur ; jadis, par suite de sa mauvaise éducation, la princesse fille d’Ajātaśatru elle-même encourut une grande infortune.

87.

Attentives aux lacunes, tirant leur caractère de l’apaisement, invincibles pour ceux dont la force est incomplète, les Prospérités, ayant pris pour réceptacle ce roi expérimenté, furent comme des eaux devenues parfaitement stables.

88.

Sa lance, lionne qui rôdait de tous côtés sur la route des enenmis, terrible à ceux qu’elle devait chasser, et qui de son union avec un mâle {ou : un homme puissant} obtint des fils {ou : des sujets}, il la nourrissait, ayant obtenu pour reine la Fortune.

89.

La foule des sages a mis au premier rang des grands rois Kārtavīrya qui avait mille défauts : que dire de celui-ci qui est pourvu de toutes les qualités sans exception ?

90.

Bien que chantée sur la terre et dans le ciel, la gloire de Jisnu (Arjuna), réalisant la perfection de l’héroïsme, n’est pas comparable à la sienne, puisqu’elle est une souffrance pour Karṇa, tandis que l’autre est un délice pour les oreilles.

91.

Telle qu’un nuage occupant tous les points du ciel, lorsque retentisait sa gloire, la terre lointaine {ou : la terre de Vidūra} offrait avec empressement, sans qu’on eût à les prendre, non seulement ses joyaux mais aussi d’autres présents, éléphants etc.

92.

Par la fumée qui montait de ses centaines de milliers de sacrifices et qui voilait tous les points cardinaux, interceptant le faisceau des rayons solaires, il maculait en même temps le ciel et la gloire de Śatakratu (Indra).

93.

On déclare correct le raisonnement qui conclut de la vue de la fumée au feu ; mais le vrai, c’est ce raisonnement nouveau, qui, de la vue de la fumée de ses sacrifices, conclut à une pluie de richesses.

94.

Comme, au contact de l’océan, un nuage se gonfle d’eaux qui lui viennent d’elles-mêmes sans en être sollicitées ; ainsi, après l’avoir abordé, l’armée des malheureux, d’abord vide, se retirait pleine à souhait et versait à son tour une pluie de bienfaits.

95.

Ravissant les yeux, montrant la beauté de ses rayons {ou : de ses doigts}, humectée d’un suc excellent {ou : de bon goût}, la figure de ce roi était comme un disque lunaire qui, ayant une rotation de belle couleur {ou : un bon style de théâtre} méritait en outre d’être comparé à la danse, mais qui n’était point, comme la lune, déparé par une antilope.

96.

Appuyé à son ombre, un autre roi peut vaincre les ennemis orgueilleux, que dire de lui-même? Sans le soleil, auquel elle emprunte son large éclat, la lune assurément ne dissiperait pas les ténèbres.

97.

Les parures des autres rois et leurs miroirs de pierres précieuses ne jetaient qu’un faible éclat auprès des splendides miroirs des ongles de ses pieds, qui devenaient pour eux pendants d’oreilles sous forme de commandements.

98.

Un autre pouvait l’égaler par quelques qualité, il n’égalait pas sa grandeur : le paon sait danser et il a le cou bleu, il n’arrive pas pour autant au rang d’Īśvara.

99.

Toujours en mouvement, attractive, omniprésente, forte, large, imposant l’ordre aux turbulents, sa gloire semble faite des grands éléments.

100.

Eloquence, vaillance, beauté, grâce, profondeur, douceur, bonté : ces vertus, et d’autres encore, il en fut le séjour unique ; et par le Créateur il fut créé supérieur encore en énergie et en intelligence.

101.

Si Kārttavīrya, à la vaillance reconnue sur la terre, voyait devant lui la vaillance de ce roi alimentée par deux bras seulement, il croirait, je pense, que, dans le combat, ses mille bras ne sont pour lui qu’un fardeau.

102.

La force guerrière de ce vainqueur des ennemis distance de bien loin toutes les autres puissances, comme l’odeur d’un éléphant en rut et ruisselant de mada celle des autres éléphants terrifiés.

103.

Rejetant tout attachement à d’autres divinités, sa Foi et sa Piété suprêmes se tournaient avec désir vers Śrīkaṇṭha (Viṣṇu), comme Gaṅgā et Bhavānī vers le dieu des dieux (Śiva).

104.

[…] création de beauté […] pilier d’or unique, que le Créateur […]

105.

"Tel j’avais créé Kāma, qui fut brûlé par Pinākin (Śiva)": dans cette pensée, le Créateur donna la souveraineté à ce roi d’une beauté parfaite.

106.

[…] la science le Créateur aux quatre visages […]

107.

Laissant la Fortune sur sa poitrine et la Gloire sur l’autre rive de la mer, il prenait le plaisir d’amour, lui jeune, avec la vieille Science.

108.

Autrefois Dilīpa, par désir d’une postérité, garda la vache de Vasiṣṭha : ayant obtenu des sujets par s’a propre énergie, ce Bhārgavīya […]

109.

Devant la meг de lait de sa gloire débordant sur le monde, la terre effrayée a pris l’apparence d’un reflet de lune.

110.

Bien que comblé de mille jouissances {ou : replis} […] bien que doué de qualités infinies {ou : d’Ananta}, il était très secourable à la peine des humbles {ou : de Vinatā}.

111.

Ombrageant d’un grand parasol unique la terre ornée de sa ceinture d’océans, il rendit le Meru inutile.

112.

Tout chancelant de sa rencontre avec son ennemi Kali, par suite de la perte de ses pieds, Dharma, après avoir trouvé ce roi, se tint ferme, illuminé par son succès.

113.

Dans le combat, le feu de sa majesté, attisé par le vent de son héroïsme, — bien que sans fumée, faisait verser aux femmes des ennemis des torrents de larmes.

114.

La Fortune des ennemis, semblable à une lueur éphémère, s’appuya sur lui par désir de stabilité ; sa Gloire, quoique liée à une série de qualités {ou : par une série de cordes}, s’échappa vers tous les points de l’horizon.

115.

L’arbre Kalpa de son bras, poussé dans le Nandana du combat, ayant comme bourgeon son épée rougie, dispersait dans toutes les directions les fleurs de sa gloire.

116.

Dans ses marches, la Terre, comme irritée d’être frappée par les coups des défenses des éléphants furieux, enveloppait sans cesse de poussière les grands guerriers.

117.

Fortifié par l’accomplissement des Mantras, il porta sur le feu de son épée, enflammé par ce combustible, des lotus — les têtes des ennemis — et engendra ainsi la toute-puissance royale.

118.

Il était solide, inaccessible, élevé, déracinant […], d’une énergie infinie {ou : ayant l’énergie d’Ananta} dans la destruction {ou : dans le barattement} ; et pourtant il n’était pas de la race des Monts.

119.

La Fortune des ennemis, comme dévorée de soif, brûlée qu’elle était par le feu de sa majesté, dès qu’elle trouva l’onde née de son lotus de son cœur, ne perdit pas un instant pour s’y désaltérer.

120.

La poussière des lotus de ses pieds, comme suivant l’exemple de sa conduite, quand elle se posait sur les tètes des rois, leur donnait la prospérité.

121.

Tel que Hari, les yeux embués de sommeil, il portait, comme une femme, ses enfants {ou : ses sujets} sur son sein : mais il était un Śiva par le cœur, et sa virilité était claire pour les hommes intelligents.

122.

Après avoir vaincu dans le combat un orgueilleux roi ennemi, il traitait avec bonté sa famille, comme le lion qui a déchiré le roi des éléphants […]

123.

Ayant enchaîné son favori, le glaive, et vaincu les ennemis par ses flèches droites munies d’une corde {ou : parses demandes loyales pourvues de qualités}, il distribuait les biens selon les mérites.

124.

Le poison bu par Nīlakaṇṭha devint une parure pour son cou ; l’ambroisie de sa parole vomie par […] pour les sages […]

125.

Assurément Vraddhna (le soleil) est aujourd’hui encore fourvoyé par ses coursiers, égarés par les fumées épaisses et aveuglantes qui s’élevaient de ses sacrifices.

126.

[…] Dans ce sacrifice : la guerre, avec ces bûches : les ennemis, il assignait à ces brahmanes : les points cardinaux, un salaire indestructible : la gloire.

127.

Quand les ennemis, déposant leurs glaives, se prosternaient devant lui, il détendait la corde de son arc et cessait de les combattre, mais non les archers

128.

Le bras de ce roi était correct {ou : arrondi} et secourable pour ses amis ; mais, dans la guerre, il était toujours résolu à l’égard des ennemis et des malveillants.

129.

Ayant reconnu que les sentiments entretenus par toutes les espèces d’ennemis se fondent sur une seule chose, il exécutait supérieurement la manœuvre habituelle des arcs

130.

Dans la grotte de son cœur, habitée par Śiva et profonde en piété, les autres devatās, par crainte du feu de son œil, ne pénétraient pas

131.

Il pénétrait sans cesse, inlassable, dans le cœur des belles, comme pour y frapper le pirate Amour qui s’y tient embusqué.

132.

Bien qu’élevé à la sérénité par la méditation, il terrifiait, par son nom seul, les ennemis : quand ils sentent de loin l’odeur du lion, les éléphants s’enfuient.

133.

Quand elle eut trouvé ce roi riche de la pratique de la prudence et de l’héroïsme, la Terre, comme une femme sans aucun autre amant, parvenue à ses fins, lui donna son amour, à cause de la douce pression de ses ongles.

134.

Il ne dérogeait aux convenances qu’en ceci que, tout en montrant le trésor de sa beauté, il attirait à lui tous les cœurs.

135.

Ayant déposé ses armes, endormi dans la forêt, Hari l’Incréé s’abandonne entièrement au Yoga ; mais Rudra garde la moitié de son épouse, comme s’il pensait à ce roi qui aspire à la conquérir.

136.

Par désir de ce nectar : le sang dégouttant de ce lotus : sa claire épée, — la Fortune des ennemis fut affolée, comme Bhr̥ṅgin, au frottement de son bras.

137.

Sur un seul mot de lui, la ville de ses ennemis fut, comme le ciel, parcourue par les constellations et offrant de la place aux êtres.

138.

Troublé par le jeu de ses flèches, bien que pourvu d’armées et de forteresses, l’ennemi, comme en pleine bataille, s’enfuit dans la forêt, n’ayant pour compagnon que son glaive.

139.

Plongés dans la stupeur {ou : adonnés à la méditation}, privés de couleur {ou : dépouillant la passion}, réfugiés dans les cavernes {ou : retirés dans leur cœur}, les ennemis, sans la contemplation des pieds de ce Seigneur, ne pouvaient parvenir à la délivrance.

140.

"Comment, abandonné par mon époux, pourrais-je résister aux bêtes féroces ?" Dans cette pensée, la ville des ennemis entra dans le feu purificateur de son incendie.

141.

Ayant vu dans le combat la vaillance de ce héros, la foule des ennemis, comme par désir d’obtenir du courage {ou : des bêtes}, se réfugia dans la forêt hantée de lions, etc.

142.

Même enivrés par le rut, même de haute taille, même utilisables pour l’accomplissement du Dharma, les éléphants étaient par lui donnés bien souvent aux brahmanes.

143.

Employant dans les mots les sept sortes de thèmes et de désinences, il était de première force pour le sens des taddhitas et connaissait les kr̥tyas, le verbe et l’augment.

144.

La Terre ardait du feu de sa majesté : par crainte qu’elle ne prît feu, je pense, il la baigna maintes fois des torrents d’eau de ses donations.

145.

Ravissante, liée par ses qualités, épanouie, la guirlande de sa gloire est, aujourd’hui encore, hautement portée par la Fortune des trois mondes.

146.

La ville du roi de Campā, ayant pour fossé profond la mer, fut réduite en cendres par les guerriers obéissant à ses ordres.

147.

Ses pieds étaient décolorés (vivarṇa) par l’éclat des gemmes des diadèmes des rois ; mais la terre immaculée, soulevée par son bras, était bienveillante à toutes les castes (varṇa).

148.

Kali, quoique absolument gauche (ou fourbe), était droit sous son règne : il s’enfuit derrière ses ennemis en fuite, comme par crainte du feu de son éclat.

149.

La terre jusqu’à l’océan fut par lui si complètement débarrassée d’ennemis {ou : de broussailles} qu’aujourd’hui encore sa gloire, allant seule de tous côtés, ne trébuche pas.

150.

Sa préoccupation s’adressait principalement aux qualités, secondairement aux substances {ou : richesses} : il ne s’écartait pas de la doctrine de Kāśyapa.

151.

Où le désir des ennemis eût-il pu se jouer à l’aise et sans crainte, puisque la poussière soulevée par sa marche obscurcissait tous les points de l’espace

152.

Celle que toujours écarte l’amour, qui s’éprend d’une intelligence mûrie, cette femme noble : la science royale ne le dédaigna (?) jamais.

153.

Habile comme le Créateur incarné, il détruisait, au moment opportun, avec adresse, toute la masse impure des vices de Kali.

154.

Par les nuages de fumée tendus par la centaine de sacrifices qu’il offrait constamment, il rendait en automne, comme dans la saison des pluies, le ciel brouillé.

155.

Détournant les yeux de la femme d’autrui, expérimenté dans la bonne conduite, il accomplissait pourtant dans le combat le rite du mariage avec les Fortunes de l’ennemi.

156.

C’est sans doute par jalousie de l’éclat de ce grand prince, qui surpassa, à son lever, tous les autres, qu’aujourd’hui encore le feu sous-marin se cache dans la mer.

157.

Liée par le Créateur au Roi des Serpents, et indigente, la Terre, sans doute, fut par ce roi remplie du trésor de sa gloire et marquée du sceau du Taureau.

158.

Les perles que, sur le champ de bataille, il faisait jaillir des tempes des éléphants mis en pièces, brillaient comme les larmes de la Fortune des ennemis rendue veuve par lui.

159.

[…] le son de ce nuage qu’est le retentissement de sa gloire […] faisaient croître la semence du Dharma dans le champ des trois mondes […]

160.

Par sa valeur dans le combat, son ennemi n’était pas digne d’être comparé à un lion, car c’est par peur de lui qu’il se réfugiait dans la caverne du lion.

161.

Comme une série de paroles […] portion du roi […] les lotus sortent du cercle de sa bouche.

162.

[…] unie au feu de sa majesté, sa Fortune royale, méprisant Kali, était Damayantī.

163.

La terre resserrée par l’expansion de sa gloire […]

164.

[…] lequel seul doué d’un éclat extrême […] assurément, dessiné par Tvaṣṭar lui-même le Māra de l’erreur est sans éclat (?).

165.

L’ayant trouvé comme époux digne d’elle, dans le monde des hommes […]

166.

Salvatrice de ceux qui veulent franchir la rivière profonde de l’infortune, sa parole, bien que véridique {ou : Satyavatī} n’enfanta point Vedavyâsa.

167.

Les hommes droits par leur union avec les vertus, écartent les calamités […]

168.

"Cette vieille Terre, portée parle Roi des Serpents, chancellerait" : dans cette pensée, sans doute, le Créateur confia la terre à ce jeune roi parfait.

169.

La puissance, bien qu’existant antérieurement, et la foule des qualités des rois […]

170.

Il abordait en temps voulu, par des moyens infaillibles, les fortunes accumulées des rois, comme des jeunes filles sorties de l’enfance.

171.

Bien que versé dans la grammaire, sans redoublement […]

172.

Rien n’était comparable à l’ampleur de ses vertus : ayant compris la doctrine bouddhique, il n’avait pas d’idées fausses, même sous l’influence d’autres maîtres (?).

173.

Noyée dans la mer des vices du temps, infranchissable, profonde et redoutable […]

174.

Beau, jeune, suivant les traces de Manu, supérieur à tous, il rendait, sans élixir de vie, le bonheur exempt de vieillesse.

175.

Par son éclat resplendissant, disséminé partout en même temps […]

176.

S’il s’appuyait sur une forteresse, c’est parce qu’il savait que tel est le devoir des rois ; ce n’est pas par crainte des Dānavas que l’Ennemi de Madhu (Viṣṇu) fait de la mer son séjour.

177.

Les défauts mêmes, à commencer par l’amour, étaient appliqués par lui en leur lieu […]

178.

Les sages buvaient […] l’ambroisie de ses exploits et, saturés de boisson, ils la rendaient sous forme de poèmes.

179.

A mesure que s’épaississaient sur le monde les ténèbres des vices, il […]

180.

Que les hommes fussent renommés pour leurs vertus ou méritassent le châtiment, il ne prenait pas comme motif de les détruire le fait qu’ils étaient soumis à l’impermanence.

181.

Bien qu’étant le Dieu aux multiples sacrifices, le Très Haut, le Maître des Vaches, Indra alla […] de lui qui n’était pas irascible […]

182.

L’ardeur du Feu fut jadis éteinte pour avoir rencontré le seul Bhr̥gu ; la sienne brûlait le chef d’une grande armée.

183.

Généreux, il faisait partager sa prospérité à ses amis ; Hari, ayant Lakṣmī couchée sur sa poitrine […]

184.

Les pauvres étanchèrent leur soif quand ils eurent la joie de le rencontrer, pareil à un grand lac paisible couvert de lotus épanouis.

185.

Ces touffes de lotus — les visages des femmes des ennemis — qui ne voyaient pas le soleil, il les fit de haut se fermer […]

186.

Il brillait, cygne royal nageant sur le grand lac du combat, qui avait pour lotus les visages des ennemis ombragés par la volée de ses flèches.

187.

Nul ne pouvait tenir tête à ses assauts sans répit. Rencontré par son épée frémissante […]

188.

Dans le combat, à la seule vue de son arc, les ennemis s’enfuyaient comme un vol de corbeaux : en présence de Kāma, l’Ennemi des serpents (Garuḍa) lui-même ne tient pas.

189.

Il […] aux guerriers ennemis en fuite une […] adroite, au visage embelli par ses boucles, ayant pour flèches des fleurs épanouies.

190.

Ayant des centaines de brillants Kīcaka {ou : de bambous bruissants}, habitée par Kaṅka et autres {ou par des hérons et autres oiseaux}, la ville des ennemis, bien que déserte, devint, grâce à lui, la capitale de Virāṭa.

191.

Comme une formule magique, il ôtait seulement leur énergie à ces nāgas, les rois, sans leur arracher la vie par voracité, comme Garuḍa.

192.

En voyant son sacrifice, par crainte de la décadence de la gloire de Śakra, Śacī, sous prétexte du contact de la fumée, eut les yeux pleins de larmes.

193.

A l’ombre des pieds de ce roi qui éclipsait l’éclat des autres, comme au pied du Meru, se réfugiaient les rois, renonçant au parasol blanc.

194.

Lors de la création, le Créateur dédaigneusement sépara le soleil et la lune ; mais il a fait ce roi unique, incomparable, capable à la fois de brûler et de rafraîchir.

195.

Désirant honorer de près ses pieds à l’ardent éclat, les files des rois les baignaient des ondes de lumière versées par les gemmes de leurs diadèmes.

196.

"Oh ! un nouvel attrait pour le monde !" Et, abandonnant son arc, Smara tourmenta le cœur des femmes par l’incomparable beauté de ce roi.

197.

Dans le lotus unique du monde, qui a pour pétales extérieurs les huit points cardinaux et pour large péricarpe le Meru, sa gloire faisait office de parfum.

198.

Eclatants, resplendissants, les rayons des ongles de ses pieds rivalisaient avec ceux des gemmes ornant les diadèmes des rois prosternés.

199.

Un manguier stérile depuis sa naissance obéissait à son ordre de produire des fruits, comme Dilīpa à Vasiṣṭha.

200.

L’immensité de ses vertus, profonde, célébrée par mille bouches, était pour les sages un commentaire qu’ils ne se lassaient pas de gloser.

201.

Il accrut de possessions sans précédent, palanquins etc., le fortuné liṅga Siddheśvara, situé à Siddhaśivapura, sur une montagne.

202.

Au même endroit il érigea exactement, pour l’accroissement du mérite de ses ancêtres, un liṅga de Śarva et deux statues de Śarvānī.

203.

Dans le mois même de cette inauguration de Bhadreśvara porteur du trident, il consacra ailleurs encore des dieux par des offrandes.

204.

Ce roi, lune, gonfla ces océans de mérite spirituel, les rois Indravarman et autres, en même temps qu’il arrondissait sa propre sphère.

205.

Au Sud du Yaśodharataṭāka ce roi habile érigea les statues de Śauri (Viṣṇu) et de Gaurī (Umā) et un liṅga de Śambhu.

206.

Ce roi Rājendravarman, soleil de ce firmament qu’est le Somavaṁśa, a érigé le liṅga de Smarâri (Śiva), gage de l’obtention du ciel et de la délivrance.

207.

Ce glorieux roi, connaisseur en stabilité, établit, pour le bonheur, ces deux statues de Śiva et de Pārvatī, à la ressemblance de ses père et mère obtenus par la grâce de Bhavodbhava (Śiva).

208.

Et ce grand guerrier, qui accomplissait les devoirs d’un roi, érigea cette statue de Viṣṇu et de Brahmā, de même que huit liṅgas du dieu aux huit formes (Śiva).

209.

Lui, dont la vaillance était égale à celle du roi des dieux, donna à ces dieux — comme chose accessoire — une masse complète de richesses embellie par des milliers d’insignes rutilants de joyaux.

210.

Lui qui était pareil à Mahendra, il établit ici, en l’honneur de ces divinités, un rituel de bonne observance à pratiquer toujours, un culte prescrit par les textes sacrés et la tradition des Śaivas et s’étendant à tous les mois.

211.

Et ce roi, qui avait l’intelligence de Vācaspati, qui marche en tête des rois observateurs du Dharma, a adressé aux rois futurs du Cambodge, qui cultiveront les devoirs royaux, ces paroles fermes et conformes au Dharma.

212.

La protection de ce qui est à protéger […] Puisque vous connaissez ce devoir des rois, protégez cette œuvre pie : l’injonction réalise en quelque sorte la réalité.

213.

Dharma, c’est certain, n’a qu’un pied durant ce yuga : comment pourrait-il se tenir debout, s’il ne s’appuyait sur ce pilier que sont les grands rois tels que vous, qui ont la connaissance des śāstras?

214.

La détresse de Dharma ferait honte à l’auteur même de l’œuvre et particulièrement au roi qui a la charge de la protéger : cela vous est bien connu.

215.

Les sages, qui ont pour richesse la vertu et la gloire, ne sauraient désirer pour eux-mêmes, en ce monde, une richesse éphémère : il en est ainsi à plus forte raison, si cette richesse est celle des dieux etc. Vous qui êtes sages, n’auriez-vous pas cette volonté enracinée en vous?

216.

Et cepsndant je vous adjure encore : Gardez cette œuvre scrupuleusement! N’enlevez pas le bien des dieux! Cela est évident: mais, dans l’intérêt du Dharma, il n’y a pas de mal à se répéter.

217.

Un roi magnanime, supplié, abandonnerait par grandeur d’âme sa vie même, à plus forte raison ses projets : c’est pourquoi ma parole, résolue sous l’influence de la confiance, est exempte de la crainte de voir repousser sa requête.

218.

En l’année Śaka comptée par les Vasus, les montagnes et les dés (874), au jour propice, onzième de la quinzaine claire de Māgha, le karaṇa Bhava ayant commencé depuis un instant, la lune arrivant au milieu du Taureau, ce liṅga de Śiva, appelé Śrī-Rājendreśvara, a trouvé ici une parfaite stabilité, avec ces statues de Śauri (Viṣṇu), de Gaurī, de Giriśa (Śiva) et de Brahmā.

Translation by Goodall 2022

1.

Veneration (namaḥ) to Śiva, the omnipresent (vibhave), who is eternal consciousness (nityacite), for the sake of accomplishment of the king’s goals (rājño ’rthasiddhyai)—, Śiva who, though he is one (eko ’pi), divided himself into three (bhinnas tridhā) for the pleasure to himself [to be found] in destruction, maintenance, and creation (saṃrodhasthitisaṃbhava-), as the most excellent [gods] (agryaiḥ) Brahmā, Viṣṇu and Rudra (padmajakañjadṛktrinayanaiḥ), who are presided over by Śaktis (adhyāsitaiḥ śaktibhiḥ), born from the syllable oṁ (-udgīthajaiḥ), which shines with the rays of fire, moon and sun that abound in [each] the three guṇas [respectively] (traiguṇyāḍhyaśikhīndubhāskarakarapradyotana-).

2.

May there be (astu) veneration (namaḥ) to the Lord (bhagavate) Śiva as Oṃ (praṇavātmane) for your (vaḥ) success (saṃsiddhyai), whose (yasya) form (rūpam) is one whose top is adorned by a new moon (navendumaṇḍitaśikham), which is understood to be (pratītam) the supreme [essence] (param) of the Three [Vedas] (trayyāḥ), the seed[-syllable] (bījam) divided (bhinnam) into three (tridhā) [mantra-]divisions (kalābhiḥ), that gives rise to Brahmā, Hari and Īśvara (brahmaharīśvarodayakaram), which the sages (munayaḥ) teach (āmananti) to be the directly accessible (sākṣāt) syllable (/indestructible entity) (akṣaram), which is accessible through yoga (yogādhigamyam).

3.

Formerly (prāk) alone (ekā), longing for her beloved (kāntonmanā), she became Satī, broke forth from her body (bhittvāṅgam), rose into the sky (gaganodgatā) for her own pleasure (ātmarataye) and then (punaḥ) renewed herself (yātā navatvaṃ) [as Pārvatī]; may that Śakti, [now become] Gaurī [and now no longer alone but] in union with Śiva (śivasaṅgatā), protect you (pātu vaḥ), she who is propitious for success (udayakarī) and who holds (bibhratī) a lotus (padmam) that she culled by lake Mānasa (mānasasambhṛtam)— [a lotus] that has unfolded beneath the [sun-like] radiance of her beauty (nijaruciprojjṛmbhitam). {Being (satī) at first (prāk) alone (ekā), pervading the body up to the head (kāntā), the Śakti of the individual soul, whose graceful movement is that of the sweet-sounding haṃsa[mantra] ( kala-haṃsavibhramagatiḥ), [transformed into the most subtle form of sound, which is called] Unmanā, after bursting forth from the body (bhittvāṅgam), rises into the sky ( gaganodgatā) [where she rests in the dvādaśānta] for the pleasure of the soul (ātmarataye) and then (punaḥ) having become nine (yātā navatvaṃ) [as the 9 śaktis of Śiva’s lotus-throne] and, [being now] reunited with Śiva (śivasaṅgatā), [re-]occupies (bibhratī) the lotus (padmam) that is held in the heart (mānasasambhṛtam), [a lotus] that has opened because of her light (nijaruciprojjṛmbhitam) —may she protect you (pātu vaḥ), she who brings about [ultimate] success (udayakarī).}

4.

May the Lord (bhagavān) be victorious (jīyāt), Cause of causes (kāraṇakāraṇam), whose crest-jewel is the crescent moon (ardhenducūḍāmaṇiḥ), who proclaims (vyākhyāyate) loudly (uccaiḥ), [though] without syllables (anakṣaraṃ), his untramelled (apratihatā) power as Cause (kāraṇaśaktiḥ), in as much as he sustains (vyātanvatā) [all] these (etāni) creatures [that make up the universe] (jaganti) through his eight (aṣṭabhiḥ) “bodies” (svatanubhiḥ), [namely] sacrificer, fire, sun, wind, ether, earth, water, moon (yajvahutabhugbhāsvannabhasvannabhaḥkṣityambhaḥkṣaṇadākaraiḥ).

5.

Bow (namata) to Nārāyaṇa, who (yaḥ), in spreading out (vitanvan) his all-pervasiveness (vibhutām), having seen (dṛṣṭvā) the triple universe (lokatrayam) to have an extent (-mātram) that could be crossed (°laṅghita°) three strides (tripada°) only (eva), is even now (adhunāpi) practising (vidadhāti) meditation (samādhim) upon the ocean (abdhau) while appearing to sleep (nidrācchalena) as though (iva) in order to attain (āptum) the fourth [transcendent] state (turīyapadam).

6.

Victorious is (jayati) the Lotus-born Brahmā (ambhojabhūḥ), who (yaḥ), with his four (caturbhiḥ) faces (vadanaiḥ) simultaneously (samam) intoned (ujjagāra) the thunder (°vārida-ravam) of the sound oṁ (oṃkāra°), as though (iva) bringing (nayan) to swollen [fullness] (utsūnatām) his own primordial seed (nijabījam ādyam) that has been placed in the field (kṣetrāhitam) with a view to filling it (°pūraṇārtham) with the flourishing of the triple world (tribhuvanodaya°).

7.

May Gaṅgā (mandākinī) be victorious (jayati), who () is borne (dhṛtā) by Śiva (dhūrjaṭinā) on his head (mūrdhnā), her floods of water having issued from the orb of the moon (mandāṅśumaṇḍalavinirgatavāridhārā), as though [he wished] (iva) to show (darśayitum) his bond of love [for her] (premānubandham) to be superior (prakṛṣṭam) to his bond with half the body of the daughter of the mountain (nagendratanayārdha- śarīrasandheḥ).

8.

There was once (āsīt) a lord of the earth (bhūpatiḥ) whose feet were worshipped by the crest-jewels of kings (avanipatiśiroratnamālārcitāṅghriḥ) up to (ā) the ocean’s shore (nīrarāśeḥ), who, although (api) called “Rising Sun”, Bālāditya (bālādityābhidhānaḥ), was a full moon that resulted in the destruction of the lotuses that were enemy houses (arikulakamalopaplavākhaṇḍacandraḥ), a beauty-mark on [the face of ] the sky that was the lineage of Somā and Kauṇḍinya (somākauṇḍinyavaṅśāmvaratalatilakaḥ), rich in fame (bhūrikīrtiḥ), who (yaḥ) bore (vahan) a royal glory (rājyalakṣmīm) that was full in/by the city of Anindita, [a city] which had been made brilliant by the efforts of his bolt-like arms (dordaṇḍoddyotitāninditapurabharitām).

9.

Bālāditya (yaḥ), performing (dadhat) in battle (yudhi) the rite of initiation into widowhood for the wives (vadhūvaidhavyadīkṣāvidhim) of his overweening enemies (proddṛptadviṣatām), making (badhnan) a garland of his great glories (satkīrttimālām) that was white as the beams of the cool-rayed [moon] (śiśirāṅśuraśmiviśadām) out of the threads that were his virtues (guṇaiḥ), being beneficial to all (sārvaḥ)/a devotee of Śiva (sārvaḥ)/a universal emperor (sārvaḥ), installed in Svargadvārapura, a city whose prosperity rivalled that of the city of Purandara (purandarapurapraspardhisaṃvardhane), a Śaiva (śārvam) liṅga, along with rich endowments (savibhavam), according to the rules [of revealed literature] (vidhānānvitam).

10.

His sister’s daughter (tadbhāgineyī) was a good woman (satī), who gave rise to the lineage that was both brahmin and kṣatriya (brahmakṣatraparaṃparodayakarī), bearing (dadhatī) the meritorious (puṇyam) name (nāma) of Sarasvatī, famed (khyātā) for purifying the world (jagatpāvanī), who (yā) obtained (agamat) as her husband (priyam) Viśvarūpa, most excellent (varam) among brahmins (dvijānām), a deep (gabhīram) and large (adhikam) receptacle (pātram) for the teachings of various traditions (nānāmnāyagirām), like (iva) the ocean (sindhurājam)[, a deep and large receptacle] for the rivers (sindhūnām).

11.

When a multitude of members of her own family (nijakulanivahe), who were its core (sārabhūte), whose glory was great (bhūridhāmni) and whose origin was Somā {the moon} (somādye), had passed away (vyatīte) and been joined variously (saṅgate) with the [heavens of the] greatest of the gods, with Rudra, with Viṣṇu, with Indra and with others (rudropendrāmarendraprabhṛtisuravaraiḥ), so that they might there take their pleasure (nandanārtham), there took (lebhe) pure (avadātaṃ) birth (janma) a lady as noble as the Pārijāta tree [but] blossoming with fame [for flowers] (pravikasitayaśaḥpārijātābhijātā), who had a disposition for bestowing good upon the world (bhuvanahitakarī), who was like (iva) a second (dvitīyā) Lakṣmī, noble kin (-abhijātā) to the famous (pravikasitayaśaḥ°) Pārijāta tree, produced from the ocean of milk that was the lineage of that of Sarasvatī (tadvaṅśakṣīrasindhoḥ).

12.

Even (api) by name (nāmnā) and not just because she was Mahendravarman’s Queen she was called Mahendradevī, a veritable (eva) Sovereign/Pārvatī (īśvarī), the daughter of kings {daughter of the Mountain [Himālaya]} (bhūbhṛtsutā), a Queen/Goddess (devī) whose praises were repeatedly sung (asakṛtsaṅgīyamānastutiḥ) by heavenly ladies (divyavilāsinībhiḥ). On attaining (saṃprāpya) her (yām) [as his wife] the king Mahendravarman, the son of the king who was lord of Bhavapura (bhavapurādhīśāvanīśātmajaḥ), born of the solar line (bhāsvadvaṅśasamudgataḥ), became in a full sense Sovereign/Śiva (sārthām adhād īśatām).

13.

By this Lord of subjects, whose fieriness was plain to see (prakaṭitatapasā), was engendered (utpāditaḥ) in that royal lady (devyān tasyām) a mine of fiery light (tejasām ākaraḥ) by whom the darkness of all faults was dispelled (dhvastadoṣāndhakāraḥ), who, while surpassing (adharayan) utterly (adhikam) the beauty (lakṣmīm) of the moon (tīkṣṇetarāṅśoḥ), [and] while forging (badhnan) a bond [of affection] with Lakṣmī (padmānuvandham), became (abhavat) the king (avanipatiḥ), the venerable Rājendravarman, just as (iva) the sun (divasakaraḥ), by whom the darkness of night is dispelled (dhvastadoṣāndhakāraḥ), who utterly occludes the lustre of the moon, and who engages the affection of lotusses (padmānuvandham), was en- gendered (utpāditaḥ) in Aditi (adityām) by Kaśyapa, who was a Prajāpati, and whose ascetic power was manifest (prakaṭitatapasā).

14.

Like (iva) the full moon (pūrṇacandraḥ) from the ocean of milk (amburāśeḥ), like (iva) fire (citrabhānuḥ) from the sun-stone (caṇḍāṅśuratnāt), he (yaḥ) came forth (prādurbabhūva) exceptionally (nitarām) pure (viśuddhaḥ) from a pure lineage (śuddhānvayāt), revered by all kings (akhilabhūpavandyaḥ).

15.

The shining of light (tejaḥprakāśaḥ), the destruction (vināśaḥ) of darkness (tamasaḥ), the serenity (prasādaḥ) of the directions (diśām), the clarity (sphuṭatā) of all the digits/arts (kalānām)—all (nikhilam) these (yat ... tat) tasks (°kṛtyam) of sun and moon (tigmatejastuhināṅśu°) he accomplished (vitene) when he rose (udaye).

16.

Although (api) already properly (samyak) lovely (ramyaḥ) because of its offspring (prasavena) that constantly (santatam) arises (udgatena) this dynasty (santānakaḥ) derived from the moon/Somā (saumyaḥ), on reaching (samavāpya) Rājendravarman (yam) as its great fruit (mahāphalam), fully (bhūmnā), climbed (ruroha) the pinnacle (koṭim) of loveliness (ramaṇīyatāyāḥ) -a [veritable] kindly (saumyaḥ) Santānaka tree, although already properly lovely because of its constantly evident and full flowering, on producing its great fruit, fully climbs the pinnacle of loveliness.

17.

Waxing (vivardhamānaḥ) daily (anvaham), being of a lambent loveliness (iddhakāntiḥ), engendering (ādadhānaḥ) success on all sides {achieving growth in every lunar fortnight} (sarvapakṣodayam), he outshone (tiraścakāra) indeed (eva) the loveliness of the moon (himāṅśulakṣmīm) with his particular beauty (vapurviśeṣeṇa), which captivated hearts (manohareṇa).

18.

Even (api) in his infancy (śaiśave) he became so quickly (āśu) filled (pūrṇaḥ) with all the arts (kalābhiḥ), and daily (anvaham) grew so (tathā) exceptionally brilliant (atidīptaḥ) in the qualities of his rhetoric (śabdaguṇe), that (...yathā) he eclipsed (adhaścakāra) by far (dūram) even (api) the moon’s quality of being possessed of kalās (kalāvattvam), which is accompanied by coldness/stupidity (jāḍyānvitam).

19.

Knowledge (vidyā) early (prāk) was united (saṅgatā) with his faultless (anavadyena) mouth (mukhena), just as (iva) the radiance (dīptiḥ) of the sun (ainī) [early joins the mouth of ] the day (dinasya) — — knowledge which shines (sphurantī) having dispelled (nirasya) all opportunity for faults (doṣāvasaram), which reveals meaning (prakāśitārthā) and which pervades every text’s meaning (aśnuvānā) in the world (bhuvane). — radiance which shines after pushing aside the nighttime (doṣāvasaram), which illuminates all things (prakāśitārthā) and which pervades everything in the world.

20.

As Crown Prince (kumārabhāve), after attaining (āsādya) the invincible (amoghām) power (śaktim) of Great King (māheśvarīm), transmitted to him by pandits (vibudhopanītām)—[a power] replete with knowledge (jñāna-mayīm)—, Rājendravarman caused the [royal] splendour of [his father] Mahendra (mahendralakṣmīm) to shine (dīpayām āsa) after vanquishing his [father’s] enemies (vijitārivargaḥ). Being a veritable Skanda (kumārabhāve), after attaining (āsādya) the invincible spear-like weapon called Śakti from Śiva (māheśvarīm) that is impregnated with mantras (jñānamayīm) and that was transmitted to him by the god [Indra] (vibudhopanītām), he caused the splendour of Great Indra (mahendralakṣmīm) to shine after vanquishing the enemies [of the gods]. In youth (kumārabhāve) itself, having attained Śiva’s (māheśvarīm) Power (śaktim) of Omniscience (jñānamayīm) transmitted through an initiating Guru (vibudhopanītām)—[a power] that never fails [to grant salvation] (amoghām)—, he vanquished the [internal] enemies [that are the passions] (vijitārivargaḥ) and caused the glory of his great kingship (mahendralakṣmīm) to shine.

21.

Thanks to his training (śikṣayā), he bent (nāmayati sma) a great (mahat) bow (dhanuḥ), which was tall (tuṅgam), broad (pṛthu), trusted (pratītam), spread wide (prathitam), witha string of numerous strands (guṇaughaiḥ), made of good bamboo (sadvaṃśajātam), excellent for dispersing [arrows] (prathane pradhānam), and (ca), similarly (tulyam), he caused the great kṣatriya race (kṣatrakulam) to bow, which was lofty, (tuṅgam), famed from Pṛthu onwards (pṛthupratītam), spread wide (prathitam) because of its numerous virtues (guṇaughaiḥ), born of excellent stock (sadvaṃśajātam), excellent at spreading [itself] (prathane pradhānam).

22.

Upon attaining (pratipadya) him (yam), who was an exceptional (utkṛṣṭam) field (kṣetram) recommended by experts {trained by experts} (śiṣṭopadiṣṭam) that gave fruit without being tilled (akṛṣṭapacyam), the excellent (agryam) seeds (bījam) both of śāstra and (ca) of weaponry (astrasya), watered (siktam) by the waters of faith (śraddhāmbhasā), at once grew (arukṣat) strongly (uccaiḥ).

23.

Tirelessly (astatandriḥ) Rājendravarman (yaḥ) constantly (sadā) drew to himself (upādade) from all sides (sarvataḥ) all virtues (sarvaguṇān) because of the acuity of his taste (paṭimnā ruceḥ), in order to release (ujjhan) [them again in] a special torrent (dhāraviśeṣam) for the benefit of the world (lokahitāya), just as the sun does liquids (bhāsvān rasān iva) because of the sharpness of his light (paṭimnā ruceḥ.)

24.

As (iva) the glory of spring (vasantasampat) nourishes the special beauty of the good fortune of a garden (udyānabhāgasya), as (iva) the full-moon day (paurṇamāsī) [nourishes the exceptional beauty of] the moon (amṛtāṃśoḥ), so too the beauty of fresh youth (navayauvanaśrīḥ), nourishing (āpuṣṇatī) his (yasya) exceptional beauty (viśeṣaśobhāṃ), blossomed forth (samujjajṛmbhe).

25.

He was someone in whom (yatra) all the characteristics (lakṣaṇam), without exception (astaśeṣam), of a Great Man (puṃso mahataḥ), naturally (prakṛtyā) observable (nirūpitam) for some rare people (kenāpi), eas- ily conceived of (vibhāvyam) in a manner not [requiring philosophical knowledge beginning] with the tradition of the Sāṅkhyas (asāṃkhyāgamavat), proclaimed (prakāśayām āsa) that he was a great king (maheśabhāvam). He was someone in whom all the characteristics of the Great Soul viz. Viṣṇu without exception, naturally observable, somehow (kenāpi) proclaimed his nature as Maheśa (Śiva/a great king), which is to be con- ceived (vibhāvyam) not in the manner taught by the tradition of the Sāṅkhyas (asāṃkhyāgamavat). He was someone in whom all the characteristics without exception of the soul (puṁsaḥ), not discerned (anirūpitam) because of the nature (prakṛtyā) of the Buddhi (mahataḥ), when judged (vibhāvyam) by certain particular persons [of rare understanding] (kenāpi), [but] not in the man- ner taught by the tradition of the Sāṅkhyas (asāṃkhyāgamavat), revealed (prakāśayām āsa) his [ultimate] Śiva-nature (maheśabhāvam).

26.

Surely (dhruvam) the creator (vidhātā), in order to give colour to (rañjayan) his youthful beauty (yauvanakāntim) so that it would become rich (ṛddhām), made as a part of it (avayavīcakāra) that same (yat ...tat) beauty of Rājendravarman’s (yasya) that had been abundant from the start (prabhṛtiprabhūtām), that had been growing (pravṛddham) since his childhood (bālyāt), and that was unobtainable by anybody else (ananyalabdham).

27.

Even though (api) Rājendravarman’s (yasya) fresh youth (nūtanayauvane) had broken forth clearly (sphuṭe), the god of Love (manobhūḥ), his pride broken down (nirugnamānaḥ) constantly (satatam), did not (na) approach (upasasarpa) nearby (antikam) out of vanity (darpāt), as though (iva) shamed by the sight of his beauty (saundaryasandarśanajātalajjaḥ).

28.

When Rati beheld (dṛṣṭvā) the loveliness of Rājendravarman’s body (yasyāṅgalāvaṇyam), shared by no one else (ananyarūḍham), she closed her eyes out of love (premanimīlitākṣī), I fancy (manye), and did not believe (na mene) that her husband (patim), who [alone] was compatible with her (ātmanīnam), had been licked by flames (°śikhāvalīḍham) of fire from Śiva’s eye (pinākinetrāgni°).

29.

Just as Rāma, a hero in youth (yuvapravīraḥ), his great powers proclaimed by bending Śiva’s bow (dhanurvikarṣapratatoruśaktiḥ), married (uduvāha) the faithful (satīm) Sītā, who was born of no human mother (ayonijām), led up to him by Janaka (janakopanītām), so too Rājendravarman, a hero as a youth, his power made broadly famous by the drawing of his bow (dhanurvikarṣapratatoruśaktiḥ), ‘married’ the faithful Glory of being Crown Prince (yuvarājalakṣmīm), which did not come to him from his mother’s side (ayonijām), but which was presented to him by his father (janakopanītām).

30.

When (yadā), by means of ambrosia-like water (ambhomṛtena) falling (āgalatā) from a golden pot (hemakumbhāt) that was similar to (iva) the orb of the sun (arkabimbāt), his consecration (abhiṣekaḥ) [took place], from that time onwards (tataḥprab- hṛty eva) Rājendravarman’s (yasya) splendour (lakṣmyā) increased (vivṛddhibhājā bhūtam), like (iva) that of the moon (himāṃśoḥ) [which receives ambrosia poured from the orb sun].

31.

The fire of his vigour (tejonalaḥ) flared up (samedhate sma) with intensity (tīvram) paradoxically because of the waters of the consecratory bath (snānāmbubhiḥ), which were not barren of mantras (amantravandhyaiḥ), just at the same time as (samam) also (api) the fire of grief (śokahutāśanaḥ) of his enemies (dviṣām) [flared up] because of their falling (patadbhiḥ) tears (aśrujalaiḥ), as though (iva) rivalling that [fire of his vigour/ those waters] (tatspardhayā).

32.

Rājendravarman (yena), since he was adorned (alaṁkṛtena) with learning and the like (śrutādyaiḥ), which are non-artificial (akṛtakaiḥ), and that are appealing {located in the heart} (hṛdyaiḥ) and (ca) with his own body parts (nijāṅgaiḥ), which were naturally lovely (nisargakāntaiḥ), had a wealth of adornments that were not vulgar (agrāmyabhūṣopacayena), [and he] took up (upāttam) ornaments (vibhūṣaṇam) [only] with the idea that (iti) they were auspicious [and therefore a necessary part of the ceremony] (maṅgalam).

33.

Since he was wearing jewelled ornaments (bhuktaratnābharaṇaḥ), Rājendravarman (yaḥ), on whom the freshly poured lustral waters were only partly dried (navāśyānamahābhiṣekaḥ), bore (babhāra) the fresh (navāṃ) beauty (lakṣmīm) ocean (ambhonidheḥ) when its waters had been drunk up (pītāmbhasaḥ) by Agastya (kumbhabha- vena), [and] its heaps of jewels [in consequence] stood out prominently (udgataratnarāśeḥ).

34.

Even though (api) the various (uccāvacaiḥ) planets (grahaiḥ) had engaged in no strife with him (akṛtavigrahaḥ), even when he had not yet been born and so taken on a body, once they had climbed to their points of exaltation (uccapadādhirūḍhaiḥ) and therefore risked appearing to set themselves above him, as though (iva) out of fear (bhiyā), had effectively raised him up (āropitaḥ) on to the lion-throne (siṃhāsane) that was as high as the golden Mount [Meru] (hāṭakaśailatuṅge) [and therefore as themselves], although (api) he himself (svayam) had no desire [for this] (akāṃkṣaḥ).

35.

Where (kva), I wonder (manye), might one find (vidyeta) another (api... anyat) so (tathā) faultless thing with which to compare (anavadyam upamānam) Rājendravar- man’s bodily beauty (aṅgakānteḥ), given that (yat) even (api) his own (nijam) likeness (bimbam) transferred (saṃkrāntam) onto the surface of a mirror (ādarśatale) cannot be worthy [of him] (anarham) because of [defects in] the support [in which the likeness is reflected] (ādhāravaśāt).

36.

When Rājendravarman (yatra) was consecrated (abhiṣikte), the earth (vasundharā), who has as her lovely girdle the ocean (vāridhicārukāñcī), being wet (ārdrā) with the falling (patatā) water (ambhasā), raised aloft (ūrdhvīcakāra) his glory (yaśaḥ), as though it were (iva) a single (ekam) parasol (ātapatram), white as a coruscating digit of the moon (sphuraccandrakalāvadātam).

37.

It being the case that his features (svalakṣaṇe) announce (samākhyāti) the fruit (phalam) whose maturation lies ahead (purovipākam) and in which success in all things is indicated (lakṣitasarvasampat), the benedictions (āśiṣaḥ) uttered by groups of brah- mins (vipragaṇaprayuktāḥ) for Rājendravarman (yasya) became (sambabhūvuḥ), as it were (iva), [benedictions] that had performed [the rhetorical solecism of] repetition (kṛtānuvādāḥ).

38.

Like (iva) swarms of bees (dvirephamālāḥ) upon the Pārijāta tree, and (ca) like (iva) the minds (dhiyaḥ) of sages (munīnām) upon the goal of union with the Self (ātmayogam), the eyes [of all creatures] (dṛśaḥ) left (vihāya) [all] other (anyam) pre- occupation[s] (vyāpāram) and fell upon (pratipedire) Rājendravarman (yam), who was without a second (advitīyam).

39.

Like (iva) lightning (vidyut), the fortune (śrīḥ) of kings (nṛpāṇām), fickle (pracalā) by nature (prakṛtyā), flashed (adyutat) hither and thither (itas tataḥ), until (tāvat ... na yāvat) lovely (ramyā) Autumn (śarat) appeared (prādurabhūt), cloudless (nirabhrā), the time of Rājendravarman’s military campaign (yadīyayātrāsamayaḥ).

40.

With his glory made to shine by the lustration of his fierce weapons (tīvrāstranīrājanarājitaśrīḥ), aflame (dīptaḥ) with what was effectively an initiation to receive a vast kingdom (mahāmaṇḍaladīkṣayā), and (ca) protecting himself (kṛtātmaguptiḥ) by means of his knowledge, by the [four] forces [of his army], and by counsel (vidyāṅgamantraiḥ), he accomplished (asādhayat) success (siddhim) that brought illustrious wealth (udārabhūtim). With his innate glory made to shine by his being illuminated by the intense weapon-mantra (tīvrāstranīrājanarājitaśrīḥ), aflame because of his initiation into the mahāmaṇḍala, and having protected himself (kṛtātmaguptiḥ) by means of the vidyāṅgamantras, he achieved success (siddhim) characterised by noble power (udārabhūtim).

41.

As Rājendravarman (yasmin) set off (yāti) for his conquest of the directions (digvijayāya), spreading out behind him (vitatya) his army (paṭākinīm) with its quivering standards (pracalatpaṭākām), first (pūrvam) the glory of his enemies (dviḍrājalakṣmīḥ) trembled (pracacāla), but (tu) afterwards (paścāt) the earth (urvī), heavy with the weight of troops (balabhāragurvī).

42.

Hearing (niśamya) from afar (dūrāt) the sound of his martial instruments (tūryadhvanim), which defeated the thunder (nirjitameghanādam), roaring (abhigarjitam) at his approach (abhiyāne), his (yasya) enemies (dviṣadbhiḥ) were frightened (bibhayāṃ babhūve), — his enemies who like Rāvaṇa (daśāsyatulyaiḥ) were frightened hearing from afar the sound of his martial instruments that were like Lakṣmaṇa (saumitrim), roaring as he approached, by whom Meghanāda was killed (nirjitameghanādam).

43.

Even though (api) it did not touch them (aspṛśat), the dust (rajaḥ) thrown up by Rājendravarman’s (yasya) army (baloddhutam), looking like (iva) a screen of smoke (dhūmajālam) from the fire of his valour (pratāpavahneḥ), when he went on campaign (prayāṇe), caused the eyes (vilocanāni) of the wives of his enemies (vairivilāsinīnām) to fill with tears (udaśrayām āsa).

44.

The congregation (saṅghaḥ) of Rājendravarman’s (yasya) armies (camūnām) as it first set out (prathamaṃ pravṛttaḥ) crushed (nipīḍya) the earth (kṣamām), then (atho) brought (nayan) the rivers (srotāṃsi) to dirtiness (kāluṣyam) with dust (rajobhiḥ) as it marched (yāne), [then] attacked (samutpapāta), like (iva) an angry man (baddharoṣaḥ) who, when first engaged (pravṛttaḥ) suppresses (nipīḍya) his patience (kṣamām), then (atho) when in motion (yāne) leads (nayan) his senses (srotāṃsi) into befuddlement (kāluṣyaṃ nayan) because of his passions (rajobhiḥ) [and then attacks].

45.

His broad (pratataḥ) path (mārgaḥ) as he marched forth (prayātuḥ), which was sometimes (kvacit) thronged (kīrṇaḥ) by vanquished kings, sometimes (kvacit) joined (anvāsyamānaḥ) by other armies, was (āsa) like (iva) the path of the celestial river [Gaṅgā] (svarvāhinīmārgaḥ), sometimes thronged by broken mountains (bhañjitabhūmibhṛdbhiḥ), sometimes joined by other rivers (paravāhinībhiḥ).

46.

Whatever (yad yat) nightfall (pradoṣaḥ) brings about (tanute) with its shadows (tamobhiḥ), that (tat tat) he (yaḥ) accomplished (cakāra) in his enemy’s city (aripure) by means of his troops (balaiḥ): surrounding (āvaraṇam) people (janānām) forcibly (prasahya) on all sides (viṣvak), rendering them bereft of power (aśaktim) to accomplish their tasks (ceṣṭāsu), destroying (vihatam) the light (prakāśam).

47.

When Rājendravarman (yasmin) arrived (prapanne) speedily (rayāt), noisily (āttanādam) spreading (vitatya) out the two wings of his army (pakṣadvayam), like (iva) Garuḍa (tārkṣye) [arrived speedily, noisily stretching out his wings], the horde of enemy elephants (the horde of snake-like enemies/the horde of snakes inimical [to Garuḍa]) (dviṇnāgavṛndam), robbed of their heroic vigour (hatavīryasampat), stood there (avatasthe) in a state of puzzlement as to where to go (gantavyatāmūḍhatayā).

48.

When he was merely (eva) boldly (pragalbham) donning armour (saṁvarmmayati), emitting radiance (uttejasi), like the sun (vraddhna iva) at dawn (prabhāte), darkness and his enemies disappeared (vililye) into crevices (vile) and [[their army?]] slumped down (asīdac ca), like a pond of water-lilies.

49.

When Rājendravarman (yatra) was seen (abhidṛṣṭe) bright (śuddhe) in battle (yuddhe) carrying (bibhrati) his bow (bāṇāsanam), the lightweight (laghavaḥ) enemy kings (narendrāḥ) quickly (āśu) became ineffectual (moghāḥ), like (iva) the clouds (meghāḥ) when bright autumn (śaratkāle) appears, bearing the rainbow (bearing the flowers of reeds and Asana trees) (bāṇāsanam), in as much as they disappeared in different directions.

50.

Wielding (dadhat) a bow (dhanuḥ) that was like the rainbow of Indra (śakradhanurnibham), he thundered (vinadya), pouring down (varṣan) a rain of arrows (iṣuvarṣam) […].

51.

It is quite true (satyam) that a foolish person (vimūḍhasya) is like a moth (pataṅgasāmyam). For (yat),flocking together (sametya),his enemies (arivargaḥ) havejoyously (sānandaḥ) approached (abhipede), for their own destruction (vipade), the blazing fire of his valour (tejonalam), born from the fire-drill formed by Rājendravarman’s staff-like arms (yadbāhudaṇḍāraṇijam).

52.

Sent off (prahitaḥ) by him (yena) with speed (rayeṇa) […] grew (pravṛddhaḥ) in the sky/monsoon (nabhasi) […].

53.

The rain of arrows (iṣuvarṣam) of Rājendravarman (yasya) as he merely (api) practised archery (abhyasataḥ), once they had been set to his bow (nijāsanam prāpya), destroyed (nirasya) his enemies (ripūn), blocked (ruddhvā) the sky (marudvartma), sur- passed (vijitya) the speed of thought (manorayam) and came to rest (avatasthe) in a place that was was beyond range of the senses (atīndriye); just as (iva) his Yoga, as he merely practised it, once the appropriate posture had been adopted (nijāsanam prāpya), destroyed the internal enemies that are the passions, blocked the passage of his breaths (ruddhvā marudvartma), overcame the flightiness of the mind (manorayaṃ vijitya) and came to rest in that ultimate reality which is beyond the senses (atīndriye).

54.

By means of his arrows (bāṇaiḥ) in battle (saṁyati), Rājendravarman took away (sañjahāra) simultaneously (samam) the lofty (samunnatāni) heads (śirāṁsi) and the lofty glories (tejāṁsi) […] of his enemies […].

55.

Thrumming agreeably (jhaṁkāraramyāḥ), the arrows (śilīmukhāḥ), released from the bow (cāpamuktāḥ) of Rājendravarman (yasya), fell upon (nipetuḥ) the heads (mūrdhani) of his enemies (dviṣatām), but (tu) followed by the scent (°gandhānugatāḥ) of the coral-blossom (°mandāra°) dropped from the creeper-like hands (°hastalatāmukta°) of celestial beauties (svassundarī°).

56.

[…] he cut through (cakartta) the blockage (bandham) that consisted in the heads of a mass of enemy kings (bhūbhṛnnivahottamāṅgam).

57.

With a flood of streams of blood from weapon-inflicted wounds (śastravraṇāsrasrutidhārayā), Rājendravarman (yaḥ) shone (didīpe) in battle (yudhi) upon a mountain (adrau), although (api) hemmed in (ruddhaḥ) by mighty enemies (arīndraiḥ); [in contrast,] the sun (bhānuḥ), when hemmed in by the shadows of his enemies (dviṭchāyayācchāditaḥ) abandons (tyajati) his brightness (svadīptim), even though he wears (bibhrat) a breastplate (tanutram).

58.

[…] host of battles (saṁgarasaṁgha) […] inferred (unnināya) […] whose fame was scattered wide by the heroism of the feats of his arms (dorvīryavikīrṇakīrtiḥ) ... the bad-hearted (durhṛdam) Rāvaṇa (daśānanam).

59.

Naturally prone to victory/ a veritable Arjuna (jiṣṇuḥ) he did not desire to appropriate (na svīcikīrṣuḥ) the discus of Viṣṇu (cakricakram) in battle (yudhi), nor the thunderbolt (vajram) of Indra (vajrabhṛtaḥ), for surely (nu), equipped with his spear (śaktiyuktaḥ), Arjuna attained (prāpya) the invincible (suduḥsaham) weapon of the Lord (maheśvarāstram) and conquered his enemies (jitārivargaḥ). for surely (nu) Rājendravarman (yaḥ), filled with the divine power that is initiation (śaktiyuktaḥ), attained the invincible weapon-mantra of the Lord as mantra for his sādhana and conquered the group of six internal enemies that are the passions.

60.

[…] fearless (vītabhayaḥ), he warded off (nivārya) an army ([akṣau]hiṇīm / [vā]hinīm) […]and (ca) from afar (ārāt) the hearts (hṛdayam) of the beloveds (vilāsinīnām) of that enemy (asya) broke (abhidyata) of themselves (svayam).

61.

Because he possessed great depth (gāmbhīryayogāt), Rājendravarman (yaḥ) never lost (na jahau) serenity (prasādam) when being churned about (mathyamānaḥ) in battle (samare) by enemy warriors (arivīraiḥ). For (hi) a lake (hradaḥ) may become turbid (kāluṣyam upaiti) when enjoyed (bhogāt) by elephants (stamberamaiḥ), but the ocean (ambunidhiḥ) [because of its great depth] never does (na jātu)!

62.

His sword-blade […] repeatedly (muhuḥ) cut open (bibheda) his enemies (dviṣam) in the chest (pratyurasam) […] shone (vididyute), flashing (sphurantī) like (iva) lightning (vidyut), as though it were (iva) the tongue (jihvā) of the serpent that was his arm (bhujoragasya), although (api) not curved [/deceitful] (ajihmā).

63.

When the fall of an enemy (aripāte) was caused (kṛte) only by a second blow (punaḥprahāreṇa), either because of the failure (°hāneḥ), due to a parrying blow (°pratighāta°), of the thrust of his slippery sword (snigdhāsipāta°), or because of his hand being too light (muṣṭer laghutvāt), or (vā) because of a slip in his concentration (smṛtivibhramāt), then he intensely (bhṛśam) felt (bubhuje) blame for [the failings of his] arm (bhujāpavādam)... he very markedly (bhṛśam) experienced an exception to the usual efficacy of his arm (bhujāpavādam).

64.

He (yaḥ) created (akarot), as it seemed (iva), an opulent staircase (saupānasampattim) to allow celestial women to descend (divyāṅganānām avatāraṇārtham) from heaven ([sva]rg[āt]) […].

65.

Discriminatingly (vibhajya), the sharp-witted king (paṭuḥ) deployed (ātatāna) attacks (abhiyogam) on his foe’s weak spots (randhre) and protection of his own side (nijapakṣarakṣām), using both destructive and constructive means (dūṣaṇasādhanābhyām), thus rendering (kurvan) his dim-witted (niṣpratibham) enemy (vipakṣam) robbed of [any possible] course of action in response (hṛtottaraprakramam).

66.

[…] creative / accomplished (kṛtī), in battle (yuddhe) he imitated (anucakāra) the conduct (vṛttam) of a Creator (vidheḥ) but one whose mode of activity was reversed (viparītavṛtteḥ) in respect of what he had to create/accomplish (vidheye) […].

67.

Although (api) won over by their leader’s friendship (sakhyānunītā) and wishing (icchatī) to be consistently (sadā) bold (prāgalbhyam) in the face of battle (ābhimukhye), the enemy army (śatrusenā), upon catching sight of him (vīkṣya) at a distance (dūrāt), turned away (parāṅmukhī) from their desire for battle (samidratau), just as (iva) a newly married (navoḍhā) bride (vadhūḥ), although (api) wishing to be bold when brought along (anunītā) by a female friend (sakhyā) into the presence of a worthy man (sadābhimukhye), upon catching sight of him at a distance, turns away in the face of the battle that is the act of love (samidratau).

68.

[…]/> he was plainly (khalu) appropriately (yuktam) declared (uktaḥ) “not useless” (nāpārthakaḥ...iti) by logicians (yuktividbhiḥ), because of being embraced (śliṣṭaḥ) by Abundant Valour (vikramasampadā) and Victorious Splendour (vijayaśriyā) in battle (mahājau)... (?)

69.

The group of Rājendravarman’s (yasya) enemies (arisaṁghaḥ), although (api) they seemed just like Śiva (sthāṇusamaḥ), who wears a tiger skin (mṛgakṛttivāsaḥ), whose eyes are filled with desire at the sight of the face of Skanda (guhānanālocanaloladṛṣṭiḥ), whose body changes colour from being conjoined with that of Pārvatī (durgābhisamparkavivarṇadehaḥ), they were in fact powerless/not Śiva/deprived of a master (anīśaḥ), immobilised like posts (sthāṇusamaḥ), in as much as they had been reduced to a condition in which they were living (sthitaḥ) in the forest (vane), clad in animal skin (mṛgakṛttivāsāḥ), their eyes roving as they looked out from the mouths of caves (guhānanālocanaloladṛṣṭiḥ), and their bodies were pale from being constantly constrained to inaccessible hiding places (durgābhisamparkavivarṇadehaḥ).

70.

[…] Rājendravarman’s (yasya) desires (manorathaḥ) were (babhūva) frustrated (vṛthā), since (yat) the earth (urvī) was not (na) broad (urvī) in the face of his desire for conquest (vijigīṣutāyām), and (api) suppliants (arthī) were insufficient (na alam) in the face of his generosity (vadanyatāyām).

71.

Rājendravarman’s (yasya) enemies’ country (arideśaḥ), although (api) it is like the ocean (abdhitulyaḥ) in that it is now impenetrable (durgatayā) with forests (vanaiḥ) within (antaḥ), in that one cannot penetrate inside it because of its waters (vanaiḥ), being full of a wealth (-aughaḥ) of swaying (preṅkhat°), full-grown (°prarūḍha°), bright (°sphuṭa°), sprouts (°vidruma-), in whose floods ( -aughaḥ) the well-rooted ( °prarūḍha°), bright coral ( °vidruma°) sways ( preṅkhat°), in which the elephant [now] hides (°nimagnanāgaḥ) at the approach (samākrānti°) of the lion (hareḥ), in which the serpent [Śeṣa] sinks when mounted upon (samākrānti°) by Viṣṇu (hareḥ), renounces (jahāti) its wealth (lakṣmīm).

72.

[…] the attainment of wealth/meaning (arthasiddhim) […] engaged in effort (udyuktayogaḥ) for success (vṛddhyai) in the three aims (trigaṇasya), he seized (jagrāha) the four (catasraḥ) directions (diśaḥ), whose extent is unknown (aviditaprayāmāḥ), just as (iva) he had grasped the four sciences (vidyāḥ) [whose extent is also unknown] in childhood (bālabhāve).

73.

His spotless (akalaṅkam) fame (yaśaḥ), which has made space for itself (kṛtāvakāśam) because he is overlord (vibhutvāt) throughout the world (bhuvane), which is especially great (mahīyaḥ) because it cannot be attained (aspṛṣṭam) by other men of virtue (guṇibhiḥ), which is rooted in fine rhetoric (śabdaguṇānubandham), pervades the universe (saṁvyaśnute), just as does the ether (kham iva), which is pure (akalaṅkam), which is that element which creates space for all else (kṛtāvakāśam), because it pervades the world (bhuvane vibhutvāt), which is greater in dimension (mahīyaḥ) than the other elements, which cannot be touched (aspṛṣṭam) by other property-possessing substances (guṇibhiḥ), which is the basis for the property “sound” (śabdaguṇānubandham).

74.

Being extremely skilled (atidakṣaḥ) in destroying all ills (niśśeṣadoṣakṣapaṇe), he nourished (pupoṣa) the earth (dharaṇīm), whose parts had previously (prāk) wasted with the destruction (kṣayakarśitāṅgīm) ..., because of his reflections (°vicāraṇābhiḥ) upon good conduct about which he had learned thoroughly (suśrutācāra°), Rājendra- varman (yaḥ) nourished (pupoṣa) the earth (dharaṇīm) using factors which are con- ducive (-aṅgaiḥ) to obtaining the six flavours (ṣaḍrasa-), just as one who is skilled in destroying all ills of the body nourishes one whose body is emaciated by consumption (kṣayakarśitāṅgīm) by enjoining certain behaviour (-ācāra°) and by medical preparations (vicāraṇābhiḥ) recommended in the teachings of Suśruta, in which foods having the six flavours are consistuent parts (ṣaḍrasāṅgaiḥ).

75.

It was the same (tad eva) fiery energy (tejaḥ) that conquered the fieriness of all rivals (vijitānyatejaḥ); and (ca) it was the same (eva...tat) great (mahat) territory (maṇḍalam) as before (pūrvam); It was the same radiance (tejaḥ) that conquered the radiance of all other things (vijitānyatejaḥ); and it was the same great orb (maṇḍalam) as in the East (pūrvam); and yet when Rājendravarman (yaḥ) attained (prāpya) the great (mahat) sovereignty of being king, rather than merely prince (ādhipatyam), he shone (didīpe) even more intensely (bhṛśam), like (iva) the sun (bhāsvān) when it reaches the middle (madhyam) of the day (ahnaḥ).

76.

When Rājendravarman (yatra), a veritable sun whose effulgence was intense (tīvradhāmni) climbed upon (adhirūḍhe) the lordly mountain that was his lion-throne (siṃhāsanādrīndram), upon which lions reared proud (udīrṇasiṃham), not only did the pupils of the eyes (tārakāḥ) of other kings (nṛpānām), their light now dimmed (astabhāsaḥ), dip down (apatan), but also their jewelled diadems (maṇi-maulayaḥ).

77.

Even though (api) Rājendravarman’s (yasya) one great bright parasol (mahātapatre) that had the radiance of the moon (śaśāṅkaśobhe) was raised up (samuddhṛte) in just one place (ekatra), heat/torment (tāpaḥ) left (pravihāya) the whole (aśeṣām) [of the rest of the] earth (mahīm) and resorted (samāsasāda) to the hearts (manāṃsi) of his enemies (dviṣatām).

78.

Surely (nūnam) all people (aśeṣalokāḥ), impelled by the wish to gaze (°nirūpaṇecchāsañcoditā) at Rājendravarman’s beauty (yadrūpa°) for ages (cirāya), yearned (abhyavāñchan) to become unblinking gods (animeṣabhūyam) by means of countless (asaṃkhyaiḥ) sacrifices (makhaiḥ) in order thereafter (bhūyaḥ) to attain this wish of theirs (nijavāñchitāptyai).

79.

In order to see (didṛkṣuḥ) his own natural (sahajām) fortune/beauty (lakṣmīm) in his friends (suhṛtsu), the offering of which could only be made to excellent persons (sad-arpaṇām), he caused it, in due order of their merits (yathākramam), to be transferred to them by conferring gifts on them (saṃkramayāñ cakāra), just as (iva) he, being dressed in jewels (paribhuktabhūṣaḥ), caused his own reflection (cchāyām), which can only be offered to excellent things (sad-arpaṇām), to cross over onto jewelled mirrors.

80.

Because of his exceptional fieriness (atitejiṣṭhatayā), Rājendravarman’s (yasya) political conduct (nītiḥ) was (āsa) utterly (nitāntam) upright (ṛjvī), unlike (na yathā) that of his enemies (pareṣām); other than (muktvā) the sun and the moon (arkacandrau), who (kasya) among the planets (grahāṇām) does not have (na) a course (gatiḥ) whose retrogression is unpropitious (/hostile and crooked) (pratīpavakrā)?

81.

Skilled (caturaḥ), Rājendravarman (yaḥ) attained (saṁsādhayati sma) the three-fold success taught in the Arthaśāstra (siddhim) by means of the four (caturbhiḥ) political means (abhyupāyaiḥ) beginning with conciliation (sāmādibhiḥ) that have their roots in good counsel (sanmantramūlaiḥ), that have various applications (vividhaprayogaiḥ) and that guard against calamity to the state (apāyasaṃrodhibhiḥ) and (ca) he attained success (siddhim) in other domains through the Vedas (vedaiḥ), which are also four (caturbhiḥ), including the Sāmaveda (sāmādibhiḥ), whose foundations are the excellent mantras (sanmantramūlaiḥ), that are involved in various rituals (vividhaprayogaiḥ), that resist destruction (apāyasaṁrodhibhiḥ).

82.

Although (api) consistently (sadā) recognised (pratītaḥ) as the principal element of the state (mūlaprakṛtiḥ), and (ca) displaying a various (citram) and great (mahat) activity (karma), Although recognised as primal matter (mūlaprakṛtiḥ), and displaying great and various activity, ... because of his possession of six properties (ṣāḍguṇyayogāt), he declared (ācaṣṭa) primal matter (pradhānam), which has only the three properties of sattva, rajas and tamas, to be unequal to himself (atulyam) without even speaking (vināpi vācā).

83.

Fate/Brahmā (vidhiḥ), although (api) generally (prāyaḥ) wayward (jihmaḥ) with respect to what should be performed (vidheye), favoured (anukūlayām āsa) Rājendravarman’s (yasya) special powers (°viśeṣaśaktīḥ) of mantraśakti, prabhuśakti and utsāhaśakti, as though (iva) out of fear (bhiyā) because of having observed the calamities (apāyadṛṣṭeḥ) that befell those on the enemy side (pratikūlapakṣe).

84.

Since they were being threatened (avabhartsyamānāḥ) from close by (ārāt) when in his kingdom (rāṣṭre) by the large numbers of his virtues (guṇaughaiḥ), which were propitious to the converging of the group of three human goals, namely dharma, artha and kāma (trivargasaṃsargasuhṛdbhiḥ), the vices (doṣāḥ), as though (iva) in anger (ruṣā), quickly (āśu) betook themselves (aśiśriyan) to the side of the enemies (vipakṣa- (pakṣam) of Rājendravarman (yasya), to whom the virtues resorted (guṇāśrayasya).

85.

At once (sadyaḥ) breaking free from (nirbhidya) his own (svam) blemishes (avadyam) as he rose (udyan), he justly (yuktyā) disciplined (vinināya) others (anyān) who were offenders (anyāyinaḥ). [Remarkable!] For (hi) [even] the moon (kṣaṇadākaraḥ) overlooks (upekṣate) his own (svam) blemish (kalaṅkam) entirely (sakalam), even (api) as he destroys (ghnan) darknesses (tamāṃsi)?

86.

Because he governed well (suśāsanāt) and was free of vices (avyasanāt), not even a suspicion of disaster (na vipattiśaṅkā) arose (jātā) among his subjects (prajāsu); even Draupadī (rājaputrī), who belonged as wife to Yudhiṣṭhira (ajātaśatroḥ), obtained earlier (purā) great (parām) suffering (ārtim) because of Duḥśāsana / even Vaidehī (rājaputrī) the wife of Bimbisāra once received great suffering from her son Ajātaśatru, because of his evil command (duḥśāsanāt) to imprison and starve his father Bimbisāra to death.

87.

The Royal Fortunes of rivals (lakṣmyaḥ), having obtained him, the exceptionally sophisticated (suvidagdham) king (pārthivam), as their fitting vessel (pātram), became (āsan) utterly stable (stheṣṭhāḥ), although they have the tendency to quest for faults and to move on further (cchidrapratīkṣāpragamāttaśīlāḥ) [towards other kings], and are [therefore] extremely difficult to hold (sudurdharāḥ) by those whose glory has been damaged (khaṇḍitadhāmabhiḥ), just like water (āpaḥ), which, having obtained an extremely high-fired (suvidagdham) clay (pārthivam) vessel (pātram) becomes absolutely stable, although having adopted the tendency to seek holes and flow away (chidrapratīkṣāpragamāttaśīlāḥ), and is therefore difficult to hold in vessels the sheen of whose glaze is damaged (khaṇḍitadhāmabhiḥ).

88.

Having driven off (vidrāvya), in order to hunt down his enemies (arivargamārge), the violent (hiṁsrām) lioness that is the Spear of warfare (śaktisiṃhīm), which had been roaming everywhere (paritaś carantīm), Rājendravarman (yaḥ) nourished (pupoṣa) the cow-that-was-the-earth (gām), [such that she became] one in whom offspring arose (uditaprajām), because of union with (yogāt) the bull-that-is-Dharma (vṛṣeṇa), after he had attained (avāpya) Lakṣmī as she-buffalo (mahiṣīm). Having driven off the fierce lioness that is Śiva’s all-pervading (paritaś carantīm) Śakti transmitted to Rājendravarman in initiation, so that she might hunt down the internal enemies that are the passions, he favoured (pupoṣa) a discourse (gām) by which his subjects were raised up (uditaprajām) because it involved Dharma (vṛṣeṇa yogāt), after marrying [Narendradevī, a veritable] Lakṣmī, as his chief wife.

89.

Given that (yadā) a host of sages (sūrigaṇaḥ) counted (ajīgaṇat) Kārtavīrya at the head (dhuri) of outstanding kings (atirājñām), although possessed of a thousand faults {possessed of a thousand arms} (sahasradoṣaṃ), then surely (nūnam) what () need be said (kathā) on the other hand (punaḥ) about Rājendravarman (yasmin), who was replete (anūne) with all virtues (sarvaguṇaiḥ)?

90.

Although (api) the fame (yaśaḥ) of Arjuna (jiṣṇoḥ), in which the acme of heroism is attained (arjitavīryasampat), is sung (gīyamānam) both in heaven and upon earth (divaḥpṛthivyor api), it is not pleasing to Karṇa {not pleasing to the ears} (karṇāsukham). I suspect (śaṅke) that it has not become (na jātam) worthy of comparison (upamārham) with the fame (yaśasaḥ) of Rājendravarman (yasya), which is pleasing to the ears (śrotrasukhasya).

91.

When the fame (yaśasi) of Rājendravarman (yasya), like (iva) a cloud (payomuci), filled the directions and the sky (ākrāntadigvyomni) and roared (pragarjite) loudly (udāttam), the earth upon Mount Vidūra/ distant lands (vidūrabhūmiḥ) at once (drāg) gave forth (prādāt) not only (na kevalam) jewels (ratnam) as gifts (upāyanam), but also (ca) elephants and such like (gajādyam).

92.

With the pall of smoke (dhūmaiḥ) that rose up from his tens of thousands of sacrifices (lakṣādhvarotthaiḥ), which choked up (sthagayadbhiḥ) the directions (āśāḥ) and blocked the mass of rays of the sun (niruddhārkakarākaraiḥ), Rājendravarman sullied (malīmasatvam ...nināya) both the sky (divañ) and the fame of Indra/Him of a hundred sacrifices (śātakratavīñ ca kīrtim) at the same time (yugapat).

93.

Only alone (eva) that sort of (yat ...tat) inference (anumānam) of the existence of fire (agneḥ) from seeing smoke (dhūmasandarśanataḥ) has of old been taught (uktam) to be one of invariable concomitance (avyabhicāram); but (tu) this one (tat) is new (navam), namely (eva) the inference (anumānam) of a deluge (vṛṣṭeḥ) of riches (vasūnām) from seeing the smoke (°dhūmadṛṣṭau) of Rājendravarman’s sacrifices (yanmakha°)!

94.

A caravan of suppliants (arthisārthaḥ), although (api) empty-handed (riktaḥ), on reaching (prāpya) Rājendravarman (yam), who is full (pūrṇam) with great riches (susampadbhiḥ) that have come to him spontaneously (svayamprapannābhiḥ) without his asking for them (ayācamānam) — like (iva) an empty cloud (abhraḥ) reaching the ocean (abdhim), which is filled with waters (adbhiḥ) that came spontaneously without the ocean asking —, has become as full as it desired (yatheṣṭapūrṇaḥ) and has then in turn (punaḥ) rained forth [upon others] (vavarṣa).

95.

It was Rājendravarman’s (yasya) moon-like body (indubimbam), in that it not only (api) pleases the mind with its [beautiful] eyes (cakṣurmanohāri), and (ca) displays (darśayat) grace with its fingers (karāgraśobhām) and is also (api) suffused with positive dramatic emotions (sadrasārdram), that was worthy of comparison with a dance ([nṛttopamārtham]) because of its movement across a bright stage/ because it was its nature to have beautiful complexion (śubharaṅgavṛtteḥ), and not (na) the lunar orb (indubimbam) that is disfigured by the mark of a deer (kuraṅgaduṣṭam) — although (api) that orb pleases the eyes and mind, and displays loveliness in the tips of its beams (darśayac ca karāgraśobhām), and although (api) it is moist with ambrosia (sadrasārdram).

96.

Even (api) by relying on his effulgence (chāyāśritaḥ), other kings (anyanṛpaḥ) were capable (alam) of defeating (vijetum) proud enemies (dṛptadviṣaḥ); how much more so then (kim uta) is he himself capable (svayaṃ yaḥ)? Leave aside (āstām) the sun (raviḥ); does not (na kim) the moon (candraḥ) dispel (udasyet) darknesses (santamasāni) because it has had transferred into itself the broad-spreading radiance [of the sun] (saṃkramitorutejāḥ)?

97.

Neither (na) their other ornaments (anyabhūṣā), nor (ca) their jewelled mirrors (maṇidarpaṇam) could show (sandarśayām āsa) rich beauty (bhūriśobhām) in the same way (tathā) as (yathā) Rājendravarman’s (yadīyā) commands (ājñā) and the lustre of the mirrors of his nails (nakhadarpaṇaśrīḥ), which had [both] been made the natural ear ornaments (nijakarṇapūrīkṛtā) of [his vassal] kings (rājñām).

98.

Others (anyaḥ), although being (api san) similar to him (tulyaḥ) in just some particular (kena cid eva) qualities (guṇena), could not (no) attain (āpa) his greatness (yanmahimānam). Indeed (hi) the peacock (mayūraḥ) is wont to dance (nṛttavrataḥ) and has a blue throat (nīlakaṇṭhaḥ), but by just this much (tāvatā) alone (eva) he is not transformed (na yāti) into Śiva (īśvaratām).

99.

Rājendravarman’s (yadīyā) fame (kīrtiḥ) takes on (dhatte) shape (racanām) in the world (jagatsu) as though (iva) it were made of the gross elements (mahābhūtamayī): it is constantly in movement [like the wind] (sadāgatiḥ); it creates affection/cohesion (snehakarī) [like water] (snehakarī); it is all-pervading [like ether] (vibhutvam bibhratī); it wears (dadhatī) no little (adabhram) radiance [like fire] (prakāśam); it is broad [like the earth] (pṛthvī).

100.

With the intention of making a special effort (prayatnadhiyā), the creator (vidhātrā) made (vidadhe) Rājendravarman (yaḥ) extraordinary (adhikaḥ), as though (iva) he were the sole (ekaḥ) receptacle (nilayaḥ) of such qualities (-ādayaḥ ye teṣām) as generosity (vadanyatā°), heroism (°śaurya°), beauty (°vapur°), grace (°vilāsa°), pro- fundity (°gāmbhīrya°), sweetness (°mādhurya°) and compassion (°dayā-).

101.

If (cet) formerly (prāk) Kārtavīrya, who is famed for his heroism (pratītavīryaḥ) on earth (bhuvi), had seen (vīkṣeta) Rājendravarman’s (yadīyam) heroism (vīryam), great [even] with [only] two arms (dvibhujorjjitam), he would, I imagine (manye), have regarded (manyeta) his own thousand arms (svasahasrahastān) as creating a burden to himself (ātmabharāya) in battle (janye).

102.

It was very (nitarām) hard for Rājendravarman to find (durāpam) battles for himself (svayuddham), since he vanquished (vijetuḥ) his enemies (dviṣatām) from afar (dūrāt) by reports of his valour (pratāpaiḥ), like (iva) a scent elephant (gandha- dvipasya), dripping with musth (madotkaṭasya), who drives aways all other elephants (vitrāsitānyadviradasya) by his odours (gandhaiḥ).

103.

Abandoning (vihāya) attachment (saṅgam) to other deities (paradevatāsu), Rājendravarman’s (yadīyā) faith (śraddhā) and (ca) his great (parā) devotion (bhaktiḥ) eagerly (utkaṇṭhatayā) gave themselves over (prapanne), like Gaṅgā and Bhavānī, to Śrīkaṇṭha, the god of gods (devadevam).

104.

The creator (vidhātā) set the unique (ekam) Rājendravarman (yam) down (vyadhāt) on earth (bhuvane) as a golden (jātarūpamaya°) column (°stambham), as though (iva) intending to show (darśayan) the upper limit (°maryādām) [of what was possible] in the creation of beauty (saundaryasarga°).

105.

‘Kāma, whom I made (kṛtaḥ mayā) like this (ittham), has been burnt (dagdhaḥ), it seems (kila), by Śiva (pinākinā)!’ With this in mind (iti), the creator (vidhātrā) made (nītaḥ) the exceptionally beautiful (atisundaraḥ) Rājendravarman (yaḥ) into an Īśvara (īśvaratām).

106.

His subjects (prajāḥ) considered (menire) Rājendravarman (yam), who was skilled (caturam) in all four (catasṛṣu api) branches of knowledge (vidyāsu), and enriched with the sixty-four accomplishments (catuṣṣaṣṭikalāḍhyam), as a veritable Brahmā (/ father to his subjects) (prajāpatim) with four faces (/ having an eloquent mouth) (caturāsyam).

107.

Rājendravarman (yaḥ) cast (kṣiptvā) Lakṣmī on his chest (vakṣaḥsthale) and his Fame (kīrtim) upon the further shore (pāre) of the ocean (payonidheḥ), and then dallied (reme) in pleasure (kāmataḥ) only (eva) with aged (vṛddhayā) Knowledge (vidyayā), though (api) young himself (yuvā).

108.

Dilīpa formerly (prāk) only protected (jugopa) the cow (gām) of Vasiṣṭha out of a desire for progeny (prajecchayā); whereas (tu) Rājendravarman (yaḥ) protected Campā, the land (medinīm) of Bhṛgu (bhārgavīm), after obtaining (labdhvā) its subjects (prajāḥ) by his own strength (svavīryeṇa).

109.

When the milk-ocean that was Rājendravarman fame (yatkīrtikṣīrasāgare) swelled beyond its bounds to flood the earth (bhuvanāplāvanodvele), surely (nūnam) the earth (bhūḥ), in fright (bhītyā), betook herself (upāśritā) to the moon (indum) seemingly in the form of a shadow (chāyāvyājena).

110.

Abounding in thousands of coils (sahasrabhogabharitaḥ) and (api) bearing (bibhrat) the burden (bhāram) of holding up the earth (bhuvaḥ), although (api) Rājendravarman (yaḥ) thus had all the qualities of [the serpent] Ananta (anantaguṇa- yuktaḥ), he greatly (bhṛśam) alleviated the suffering of Vinatā (vinatārtiharaḥ)... Although (api) filled with pleasures in their thousands (sahasrabhoga-bharitaḥ) and preoccupied also with bearing the burden of governing the earth, being also (api) possessed of an infinitude of good qualities (anantaguṇayuktaḥ), he greatly alleviated the suffering of those who prostrated themselves (vinatārtiharaḥ).

111.

Rājendravarman (yena) has made Meru superfluous (vṛthā kṛtaḥ) because of his great (mahatā), single parasol (ekacchatreṇa) that embraces (āvṛṇvatā) the whole broad earth (urvīm), which is adorned by the expansive curve (-ābhogamaṇḍitam) of the girdle that is the oceans (ambhodhimekhalā-).

112.

Dharma, descending to earth as a bull (kṛtāvatāraḥ), which descended in the Kṛtayuga, stumbling (skhalan) from losing his legs (padahānitaḥ) as they brush against the thorns of this age of Kali (kalikaṇṭakasamparkāt), is however (tu) firm again (susthitaḥ), when it leans (samālambya) against Rājendravarman (yam).

113.

When the fire of his energy (dhāmadhūmadhvajaḥ) was stirred up by the wind of his valour (vīryāniloddhūtaḥ) in battle (yudhi), although (api) smokeless (vidhūmaḥ), it caused the flood of tears (bāṣpadhārām) of his enemies’ wives (dviḍvadhūnām) to grow (avardhayat).

114.

The glory of his enemies (ariśrīḥ), which was like lightning (acirābhānibhā), became (āsīt) extremely stable (stheyasī) once it had transferred itself (āśritā) to Rājendravarman; his fame (kīrtiḥ), though (api) bound to his interconnected skein of good qualities {tethered by a series of ropes} (guṇānubandhabaddhā), somehow (kenāpi) fled in all directions (digdrutā).

115.

Growing (rūḍhaḥ) upon the battlefield (raṇe) that gave delight to Glory / that was a veritable glorious paradise of Indra (śrīnandane), the wish-fulfilling tree that was Rājendravarman’s arm (bāhukalpadrumaḥ), whose shoot was his bloodied sword (raktāsipallavaḥ), scattered (avākirat) in all directions (dikṣu) the blossoms that were his fame (yaśaḥpuṣpam).

116.

When Rājendravarman marched (yadyāne), the earth (urvī), as though (iva) out of anger (ruṣā) when struck by the blows (°nirghātatāḍitā) of the tusks of his proud, lordly elephants (dṛptadantīndradanta°), thickly (sāndram) covered (āvṛṇot) those great creatures (mahāsattvān) with dust (rajasā).

117.

Strengthened by his propitiation of mantras (mantrasādhanabṛṅhitaḥ), Rājendravarman (yaḥ) won (ajījanat) sovereignty (sāmrājyam) after oblation of (hutvā) the lotusses that were the heads of his enemies (arivaktrapadmāni) into the fire that was his sword (kṛpāṇāgnau), which was kindled in the battle (samididdhe).

118.

Although (api) firm (dṛḍhaḥ), although (api) of invincible strength (adhṛṣyasattvaḥ), although (api) lofty {haughty} (tuṅgaḥ) and not an enemy (aripuḥ), the scion of mountains (bhūbhṛtkulodgataḥ) namely Mandara, was uprooted (unmūlitaḥ) by the strength of the serpent Ananta (anantavīryeṇa) for churning the milk-ocean (mathane). / his enemy (ripuḥ), born of royal family (bhūbhṛtkulodgataḥ) was extirpated (unmūlitaḥ) by Rājendravarman (yena), who is of infinite strength (anantavīryeṇa) in the killing that is battle (mathane).

119.

As though (iva) thirsty (tṛṣitā) after being excessively (bhṛśam) scorched (pluṣṭā) by the fire of his valour (tejogninā), his enemies’ (dviṣām) glory (lakṣmīḥ), after reaching (prāpya) the torrent (dhārām) flowing from the blade of his sword (puṣkarajām), did not quit it (cikṣepa na) for an instant (kṣaṇam).

120.

When it landed (padaṁ datvā) upon the heads of lofty princes (tuṅgabhūbhṛdvarāṅgeṣu), the dust of the lotusses of his feet (pādāmburajaḥ), bestowed (dadhau) beauty (śriyam), as though (iva) in imitation of his feats (caritānukṛteḥ), after he had placed ( datvā) his feet ( padam) there, upon the summits of high mountains ( tuṅga- bhūbhṛdvarāṅgeṣu).

121.

With eyes drowsy with sleep (nidrāvidrāṇadṛk), Hari bore (avahat) creatures (prajāḥ) in his belly (jaṭhareṇa), like a woman (strīvat); but Rājendravarman (yas tu), a sovereign/Śiva (īśaḥ) who was fully awake and whose manliness was evident (subodhasphuṭapauruṣaḥ), bore his subjects ( prajāḥ) in his very (eva) heart (hṛdā)!

122.

Once he had vanquished (vijitya) a haughty enemy (dṛptārīndram) in battle (ājau), he bestowed compassion (anujagrāha) upon that enemy’s family (tatkulam); for what (kiṃ hi) does a lion (mṛgādhipaḥ) who has torn apart the temples of a lordly elephant (bhinnebhendraḥ) [have to do] with the bees (bhṛṅgaiḥ) that buzz about it intoxicated (madabhrāntaiḥ)?

123.

Girding on (baddhvā) the sword (nistriṅśaṁ) that was his favourite (vallabham), he conquered (vijitya) his enemies (arīn) with straight (ṛjubhiḥ) arrows (mārgaṇaiḥ) that he set to his bow-string (guṇayuktaiḥ) and shared out (bheje) the spoils (arthān) along with his virtues (sadguṇaiḥ), as it were (iva). Punishing (baddhvā) friends (vallabham) if they were cruel (nistriṅśam), he shared his understanding (arthān), along with his virtues (sadguṇaiḥ), as it were, with meritorious (guṇayuktaiḥ) and morally upright questers (mārgaṇaiḥ), after first subduing [the internal] enemies [of the passions]

124.

The blue-throated Śiva (nīlakaṇṭhena) drank poison to decorate his throat (kaṇṭhālaṅkṛtaye); Rājendravarman (yena), however (tu), spewed forth (udvāntam) the nectar of his speech (vacomṛtam) as a favour (priyārtham) to the learned (vibudhānām). The blue-throated Śiva drank poison, with the result that it adorned his throat, but in fact in order to favour the gods (vibudhānām); Rājendravar- man spewed forth nectareous speech in order to adorn his own throat, but in such a way as to please the learned.

125.

Surely (dhruvam) it is because of the dense (sāndraiḥ) plumes of smoke (dhūmaiḥ) that rose up (ūrdhvagaiḥ) on the occasion of Rājendravarman’s (yasya) sacrifices (adhvare) and blocked all vision (ruddhadṛṣṭibhiḥ) that the sun (vradhnaḥ) roams about (bhrāmyate) even today (adhunāpi) with its draft animals (svadhuryaiḥ) confused in their sense of direction (digbhrāntaiḥ).

126.

After lighting (sandhukṣya) the fire of his glory (dhāmavahnim) with the kindling that was his enemies (dviṭsamidbhiḥ) in the sacrifice that is battle (saminmakhe), he offered (samādiśat) his fame (kīrtim) as an unstinting (akṣīṇām) honorarium (dakṣiṇām) to the brahmins that were the directions (digdvijebhyaḥ).

127.

He set aside (viratiḥ) the guṇa (string) just (eva) of his bow (cāpasya), which he slackened in the face of the prostration (praṇāmaśithilīkṛte) of his enemies (dviṣatām) when they had set down their weapons (nyastaśastrāṇām); but he did not (na) set aside guṇa (virtue) regarding his archers (dhanvinām).

128.

As for (api) the well-rounded(/well-conducted) (suvṛttaḥ) arm (bhujaḥ) of this (yasya) king (mahībhujaḥ), it was always (sarvadā) understood (pratītaḥ) to be heartening to friends (suhṛdhṛdyaḥ) in battle (raṇe), in spite of (api) its being unfriendly / a taker of lives (asuhṛttve) for the cruel-hearted (durhṛdām).

129.

Knowing (jñātvā) that the thoughts (bhāvaṁ) cultivated by his enemies and their relations (dviḍjñātibhāvitam) were fixated on wealth alone (ekadravyāśritam), he took special action (saviśeṣaṃ karma vyadhatta) of a kind suited to his bow and arrow (kārmukeṣūcitam), [viz. he fought them]. He rendered action (karma), which belongs (ucitam) to entities that are efficacious (kārmukeṣu), truly endowed with its unique particularities (saviśeṣam), in as much as he realised it to be (jñātvā) a thing (bhāvam) that belongs to only one substance (ekadravyāśritam) and that is intent on [making things] disjoined and conjoined (dviḍjñātibhāvitam).

130.

In the cave of his heart (yasya hṛdguhām), which was inhabited (adhyāsitam) by the Wielder of the Trident (śūlinā), and which was deep with devotion (bhaktigambhīrām), no (na) other deities (anyadevatāḥ) entered (viviśuḥ), as though (iva) out of fear (°bhī- tyā) of the fire from His [third] eye (tannetrānala°).

131.

Into the gardens that were the hearts (hṛdayārāme) of ladies (rāmāṇām) Rājendravarman (yaḥ) entered (viveśa) again and again (muhur muhuḥ), untiring (aśrāntaḥ), as though (iva) he wished to attack (prājihīrṣuḥ) the thief Kāma (kāmataskaram) residing there (tiṣṭhantam).

132.

Even when (api) he was ready to engage himself (yogodyataḥ) in a treaty of peace (śāntau), by his name (nāmnā) alone (eva) he aroused fear in his enemies (dviḍbhayaṅkaraḥ), for (hi) elephants (dvipāḥ) flee (drutāḥ) when they smell (ghrātvā) the scent (gandham) of a lordly lion (rājasiṃhasya) from afar (dūrāt).

133.

The earth (pṛthvī), when she attained (prāpya) him (yam), who was richly en- dowed with the power of mantras {with good counsel and valour} (mantravīryaprayogāḍhyam), was as though (iva) she had never had a husband before (ananyavarā), fulfilled (kṛtārthā) and wish-fulfilling {love-bestowing} (kāmadā) because of the gentleness of the pressure resulting from his taxes (/ because of the softness (°mārdavāt) of the pressure of his nails) (karajāmarda°).

134.

Rājendravarman (yena) left logic (yuktiḥ) behind [tyaktā] in as much as (etāvatā... yat), when he even so much as (api) proffered (darśite) the jewel of his beauty (kāntiratne), he stole away (āhṛtam) for all time (sarvadā) the totality of the hearts of creatures (jagaccittasarvasvam)!

135.

Hari abandoned his weapons (nyastaśastraḥ) and slept (suptaḥ) in the forest (vane), while (api) Brahmā (ajaḥ) gave himself up to Yoga (yogaparaḥ), and Rudra hid in that he took on half the body of his beloved (kāntārddhāṅgaḥ), as though (iva) at the thought of (smaran) Rājendravarman (yam) set upon victory (jigīṣum).

136.

The glory of his enemies (dviṭchrīḥ) strayed (babhrāma), like (iva) a female bee (bhṛṅgī), into the vicinity of the lake that was his arm (dorhradasannidhau), out of a desire for the sweet liquor (°madhvāsavecchayā) that was the blood flowing down (°srastarakta°) from the lotus that was his bright sword (sphuṭāsīndīvara°).

137.

The city of Rājendravarman’s enemies (arikulam) was like (iva) the ether (vyoma): full of crowds of stars (nakṣatrakulasampannam), affording space (avakāśakṛt) for the other elements (bhūtānām) and characterised (lakṣitam) by the subtle element of sound alone (śabdamātreṇa); for these words can also mean: it was a void (vyoma), no longer (na) filled with clans of Kṣatriyas (kṣatrakulasampannam); it afforded space for ghouls (bhūtānām); because nothing else remained, it could be known (lakṣitam) by its name alone (śabdamātreṇa).

138.

Rājendravarman’s (yasya) enemy (ariḥ) has fled (drutaḥ) into the forest (vane), perturbed by the scratching of the reeds (śarākarṣākulaḥ), surrounded by rivers and impassable places (vāhinīdūrgasaṃgataḥ), having only rhinoceroses for companions (khaḍgasahāyaḥ), finding himself situated as though in battle (saṃyatsaṃstha iva), where he was thrown into confusion by the rapid drawing of his opponents’ bows (śarākarṣākulaḥ), and although equipped with armies and fortresses (vāhinīdūrgasaṃgataḥ), befriended only by his sword (khaḍgasahāyaḥ).

139.

Rājendravarman’s enemies (vairiṇaḥ), given over to meditation (dhyānaniratāḥ), devoid of passions (vītarāgāḥ), living in caves (guhāśayāḥ), were not capable (na alam) of attaining liberation (vimuktaye) without (vinā) resorting to the feet (aṅghriyogena) of the Lord (īśasya) ... gave themselves over to anxious cogitation, were beyond all passion for luxuries, withdrew into caves to hide, and were not capable of attaining freedom without clutching the feet of Rājendravarman (yasya), their sovereign (īśasya).

140.

‘How can I (kā aham) endure (utsahe) to remain (sthātum), abandoned (parityaktā) by my Master (bhartrā), among wild beasts (śvāpadaiḥ)?’ — as though (iva) thinking this (iti), the citadel of Rājendravarman’s enemies (aripurī) entered (prāviśat) the fire of a conflagration (dāvapāvakam).

141.

Rājendravarman’s (yasya) enemies (dviṣadgaṇaḥ), seeing (dṛṣṭvā) the heroism (vīryam) in battle (raṇe) of this courageous (sattvavataḥ) king, settled in (anvavasat) the forest (vanam), full of lions and the like (siṃhādiyuktam), as though (iva) desirous of obtaining courage (/beasts) (sattvepsayā).

142.

‘Although (api) drunk on alcohol (/intoxicated because in rut) (madonmattaḥ), although (api) haughty {tall} (tuṅgaḥ), they may be employed (niyojyaḥ) for accomplishing Dharma’ (dharmasādhane) — with this in mind (iti), Rājendravarman (yena) gave (adāyi) noble elephants (ibhendragaṇaḥ) in plenty (bhūriśaḥ) to brahmins (dvijebhyaḥ).

143.

Employing the seven case-endings (vibhaktim) for forming word[s] (pade), he was engrossed by the meaning of taddhita-derivations, and understood about prefixes, verbs and kṛtya-derivations (āgamākhyātakṛtyavit). Dividing (vibhaktiṃ vidadhat) the subjects (prakṛtīnāṁ) in his realm (pade) into the classical seven categories of subject (saptadhā), he became devoted to achieving what was beneficial for them (taddhitārthaparaḥ), knowing what scripture taught to be his duties (āgamākhyātakṛtyavit).

144.

Fearing a conflagration (dāhābhiśaṅkayā), I suppose (śaṅke), Rājendravarman repeatedly (asakṛt) flooded (āplāvitā) the earth (dhātrī), who was heated by the fire of his valour (pratāpānalasantaptā), with the torrents of waters poured for the solemnisation of acts of giving (dānāmbuvṛṣṭibhiḥ).

145.

Even (api) now (ady) the Fortune of the triple world (lokatrayaśriyā) bears (dhṛtā) splendidly (adhikam) the garland that is his fame (kīrtimālā), which is tied together (baddhā) by strings that are his virtues (guṇaiḥ), which carries flowers (/is ravishing) (sumanohāriṇī) and is in full bloom (/ever expanding) (vikāsinī).

146.

Rājendravarman’s (yasya) soldiers (vīraiḥ), following his orders (ājñānukāribhiḥ), reduced to ashes (bhasmasātkṛtā) the city of the overlord of Campā (campādhirājanagarī), whose moat was as deep as the sea (sāgaragambhīraparikhā).

147.

Rājendravarman’s (yasya) feet (caraṇau) were discoloured (vivarṇau) by the rays (°tviṣā) from the gems of the crest-jewels of vassal-kings (nṛpamaulimaṇi°); but (tu) the earth (urvī), raised up by his arm (bhujoddhṛtā), was spotless (nirmalā) and tinted with all manner of colours... favourable to all the varṇas (sarvavarṇānuraktā).

148.

The Kali-era, although (api) entirely contrary (ekāntavāmaḥ), under Rājendravarman’s (yasya) rule (śāsane) was dexterous/compliant (dakṣiṇaḥ) and ran behind (anududrāva) his fleeing enemies (drutārīn), as though (iva) from fear of the fire of his energy (tejonalabhayāt).

149.

Rājendravarman (yena) made (kṛtā) the earth up to (ā) the ocean (nīranidheḥ) so (tathā) cleared of thorns (niṣkaṇṭakī) that (yathā) even (api) today (adya) his Fame (kīrtiḥ), alone (ekā), without (na) stumbling (skhalitā), reaches (gatā) everywhere (sarvataḥ).

150.

As for his respect (gaṇanāpi), it was given principally (mukhyayā vṛttyā) to virtues (guṇeṣu) and secondarily (vṛttyā gauṇyā) to wealth (dravyeṣu), without him abandoning the view of Kāśyapa, according to which number (gaṇanā) is found in a literal sense (mukhyayā vṛttyā) among qualities (guṇeṣu), and only in a secondary sense by way of inherence in things (dravyeṣu).

151.

Where (kva), surely (nu), could the desires of his enemies (dviṣatkāmaḥ) settle down to rest (nililye) as they wished (yathākāmam) without danger (nirbhayam), since (yat) all the directions (diśaḥ) were made dark (sāndhakārīkṛtāḥ) by the dust (dhūlībhiḥ) of Rājendravarman’s (yasya) [military] campaigns (yāne)? Where, to be sure, could the enemy Kāma (dviṣatkāmaḥ) settle down as he wished without danger, since everywhere (diśaḥ) was filled with the presence of the enemy of Andhaka (sāndhakārīkṛtāḥ) by the dust of Rājendravarman’s passage (yāne)?

152.

Though always (sadā) pushed far away (prādhvaṁ kṛtā) by Affection (premnā), that well-born lady (kulāṅganā) Politics (rājavidyā), being desirous of him (utsukā), never (na...jātu) rejected (nirāsthata) this king (yam) of polished intellect (vidagdhadhiyam).

153.

Being a veritable creator Dakṣa (/a skilled sovereign) (prajāpatir dakṣaḥ) in person (sākṣāt), this expert king (kṛtī) caused to waste away (akṣiṇot) ...the quarrelsome (kali-) full (sakalam) moon (-doṣākaram), along with its deer-shaped blemish (sakalaṅkam) during the inauspicious period of the darkening fortnight (adakṣiṇaṃ kṣaṇam) ... the entire (sakalaṁ) grubby (sakalaṅkam) mass of faults produced by Kali (kalidoṣākaram) during the propitious time of his reign (dakṣiṇaṃ kṣaṇam).

154.

His hundred sacrifices (makhaśate) never accomplished (sadā akṛte), Rājendravarman (yaḥ) made (cakre) the heavens (nabhaḥ) dirty (malīmasam), even (api) in autumn (śaradi), with protracted (tataiḥ) clouds of smoke (dhūmanīradaiḥ), as if it were (iva) during the monsoon (prāvṛṣi).

155.

Practised in good conduct (sadācāravicakṣaṇaḥ), although (api) he generally turned his face from (°vimukhaḥ) others’ wives (parastrī°), somehow (kenāpi) he performed (vyadhāt) the act of taking the hand in marriage (pāṇigrahavidhim) of ene- mies’ Fortunes (paraśrīṇām) in battle (ājau).

156.

Surely (nūnam) the submarine fire (aurvānalaḥ) is hidden (līnaḥ) even (api) today (adya) within the sea (ambudhau) because of a sense of rivalry (sparddhitayā) with the fiery energy (tejasā) of this king {sun} (inasya), which, upon his rising [to the throne / into the sky] (udaye) vanquishes (jayatā) the fires of rivals (anyatejāṃsi).

157.

Surely (nūnam) this (iyam) earth (dharā), which the creator (vidhātrā) tied up (baddhā) in the coils of the lordly serpent Śeṣa... bound (baddhā) into servitudeunder serpent-like princes, (ahīndreṇa), was squeezed empty (riktā), but has been filled again (pūrayitvā) by Rājendravarman (yena) with the jewels of his fame (svakīrtiratnena) and marked with Dharma/bulls/fertility.

158.

The pearls (muktāḥ) that Rājendravarman (yena) released (°nirmuktā) on the battlefield (raṇāṅgane) from the split temples of elephants (bhinnebhakumbha°) shone (rejire) like (iva) the drops (bindavaḥ) of tears (°bāṣpāṇām) of his enemies’ widowed wives (vidhavāriśrī°).

159.

The rumblings of thunder (ambudaddhvāna°) of the roar of his fame (kīrtināda°) ... caused the seed of Dharma (dharmabījam) to grow (avardhayan) that had been sown (uptam) in the field that is the universe (tribhuvanakṣetre).

160.

Surely (nu) the lion (siṁhaḥ) is not (na) a worthy comparison (upamānārhaḥ) for his valour (śauryeṇa) in battle (saṁyuge), for to be clear (tathā hi), his enemy (arātiḥ) out of fear of Rājendravarman (yadbhiyā) lay down (adhyaśeta) in the caves (guhām) of lions (hareḥ).

161.

[…] lotusses ([sa?]rojāni) emerge (niryānti) from the orb of his face (mukhamaṇḍalāt).

162.

[…] his Royal Fortune, who had approached the fine fire of his valour (sutejonalasaṁgatā) suppressing (nyakkurvatī) the evils of the age of Kali (kalim), became (abhūt) [truly] daunting (damayantī)... ...became a veritable Damayantī, who had approached Nala, who was distinguished by his beautiful energy, (sutejonalasaṃgatā), suppressing [the outward characteristics that made him seem to be] Kali.

163.

The earth (kṣitiḥ) […] thrown into the expanse of his fame (yaśovistārasaṃkṣiptā) […] out of a desire to make (°cikīrṣayā) […].

164.

[…] whom (yam) alone (ekam), being of exceeding splendour (atitejasam) […] surely (nūnam) the sun (bhāskaraḥ) […] , once it had been turned (ullekhitaḥ) after being mounted upon (āropya) the lathe (bhramam) by Tvaṣṭā ...

165.

Attaining (āsādya) Rājendravarman (yam) as a worthy (yogyam) bridegroom (varam) in the world of mortals (martyaloke), Sarasvatī, I fancy (manye) must even (api) have regarded (mene) the fierce (tīvram) curse (śāpam) of Durvāsas as an act of grace (anugraham).

166.

Helping those desirous of crossing it (titīrṣūṇām) to traverse (tārayitrī) the deep great river of misfortune (gambhīrāpanmahānadīm), Rājendravarman (yasya) speech, although (api) it was Satyavatī, did not give birth (na suṣuve) to Vedavyāsa... being truthful (satyavatī) did not produce (na suṣuve) a disruption of Vedic tradition (vedavyāsam).

167.

Rājendravarman’s (yasya) methods (upāyāḥ), which bear great fruits (bṛhatphalāḥ), which are direct (ṛjuvaḥ), which are destructive of misfortunes (āpadāṃ pratighātinaḥ) because of the presence of his virtues (guṇasamparkāt) are no different from (na vyaśiṣyanta) his arrows (iṣubhyaḥ), which have large arrow-heads (bṛhatphalāḥ), which are straight (ṛjavaḥ), which chastise transgressions (āpadāṃ pratighātinaḥ) as a result of being put into contact with his bow-string (guṇasamparkāt).

168.

Surely (nūnam) the creator (vedhā), with the thought (iti) “This earth (acalā), which is held up (vidhṛtā) by an aged serpent prince Śeṣa (jīrṇāhīndreṇa), might wobble (calet)”, entrusted (nyadhāt) the world (vasundharām) to this (yatra) youth (yūni), who was undiminished (/a [veritable] king among serpents) (ahīne).

169.

Although (api) wealth (vibhūtiḥ) and (ca) heaps of virtues (guṇasaṃhatiḥ) had existed before (bhūtapūrvā) among kings (rājñām), it was as though (iva) these had come into being (abhavat) following his invention of them (yadupajñam), because of his particular [combination of ] grace and beauty (sauṣṭhavaudāryabhedena).

170.

In due time (yathākālam), by irresistible (nirapāyaiḥ) stratagems (upāyaiḥ) Rājendravarman (yaḥ) made advances (upāyata) towards the Royal Fortunes (lakṣmīḥ) of [enemy] kings (kṣmābhṛtām), whom he [thus] collected (saṃbhṛtāḥ), who were like (iva) virgins [intact] (kanyakāḥ) from childhood (ā bālyāt).

171.

Rājendravarman (yaḥ), although (api) well-versed (adhītī) in grammar (śabdaśāstre) without the dual (dvirvacanam) was somehow (kenāpi) proclaimed (udīritaḥ) to be (iti) “one who acts correctly” (yuktakārī) with respect to operations that are applied to reduplicated verbal bases (abhyastakāryeṣu)... without the guru needing to teach anything twice (dvirvacanam) was somehow proclaimed to be “one who acts correctly” in matters that are usually in need of being thoroughly practised.

172.

For Rājendravarman’s (yasya) masses of virtues (guṇavistaraiḥ) nothing (na kiñcit) could be made into (sañjātam) a suitable comparison (upamānam). Understanding this (buddhvā), even (api) the followers of other religions (anyatīrthaiḥ) accepted (mene) the Buddhist (bauddham) view (matam) and nothing else (na anyathā).

173.

His subjects (prajāḥ), sunk (magnāḥ) in the ocean of faults of this age of Kali (kāladoṣāmbudhau), which is hard to cross (durge), deep and terrible (gambhīrabhī- ṣaṇe), when they reached (prāpya) Rājendravarman (yam), who was like (iva) the high (uttuṅgam) further shore (pāram), breathed again (samāśvasiṣuḥ).

174.

Beautifully (śubham) handsome (śubhaṃyunā) and young (yūnā), following the path of Manu (manuvartmānuvarttinā), surely Rājendravarman (yena) will reach (bhāvi) a great number of years (varṣīyasā) without being affected by old age (ajaram), even if he has no (vinā) alchemical elixir (rasāyanam).

175.

By his bright (ujjvalaiḥ) glories (tejobhiḥ), spreading (°vikīrṇaiḥ) simultaneously (yugapat) unlike the sun’s in all directions (viṣvag°), the shadows (cchāyāḥ) of trees (śākhinām) and even (api) of mountains (bhūbhṛtām) were completely dispelled (samācikṣipire)... the effulgences (cchāyāḥ) of factional (śākhinām) kings (bhūbhṛtām) were completely dispelled.

176.

He resorted to fortresses (durgasamāśrayaḥ) knowing (jñātvā) that (iti) such is the duty (kṛtyam) of kings (rājñām). It is not (na) from fear of the Dānavas (dānavabhayāt) that [Viṣṇu] the enemy (ripuḥ) of Madhu reposes on (adhiśete) the ocean (abdhim)!

177.

Even (api) the faults of desire and the like (kāmādayaḥ) he employed (niyojitāḥ) with respect to appropriate objects (sthāne), and therefore they were made into virtues (guṇīkṛtāḥ) by Rājendravarman (yena); but (punaḥ) let noone (mā sma) say (vadat) that they are naturally (svabhāvena) virtues (guṇān)!

178.

The clever (manīṣibhiḥ), who drank (pivadbhiḥ) the nectar of the deeds (caritāmṛtam) of Rājendravarman (yasya) until they reached satisfaction (manohatya), spewed it forth again (udgīrṇam) through their own (nijaiḥ) poems (kāvyaiḥ), as though (iva) because they had drunk too much (atipānāt).

179.

The more (yathā yathā) the world (jagat) became (jātam) thick with the darknesses of the faults (doṣāndhakārabahalam) of the age of Kali, the more (tathā tathā) Rājendravarman virtues (guṇāḥ) appeared (prādurbhūtāḥ), like (iva) lamps (dīpāḥ).

180.

Since through Dharma (dharmeṇa) he has blocked (niṣiddhya) the causes of destruction (vināśahetum) for all cultivated persons (saṃskṛtānām) and all people (jagatām api), he has not supported (nātasthe) their being liable to (°prasaṅgitām) destruc- tion at every moment (kṣaṇabhaṅga°). In accordance with Buddhist teaching (dharmeṇa), he did not accept with Vasubandhu, while denying that all conditioned things, including living beings, require a cause for their destruction, the position that it therefore followed that they must be destroyed at each in- stant.

181.

For Rājendravarman (yasya), who was not subject to anger (akrodhanasya), Indra went, although he was “Of many rages” (anekakratuḥ), “Of lofty place” (uccaiḥpadaḥ), “lord of cattle” (gopatiḥ) ...

182.

The fiery energy (tejaḥ) of fire (vahneḥ) was once upon a time (purā) blocked (pratihatam) even (api) when it encountered Bhṛgu alone (bhṛgumātram); but (tu) Rājendravarman’s (yasya) fiery energy (tejaḥ), on the other hand (api), burned up (adhākṣīt) even the great (mahāntam) ocean (vāhinīm) / even a mighty [(descendant of) Bhṛgu] (mahāntam) who was at the head of an army (vāhinīpatim).

183.

Generous (vadanyaḥ), he caused (cakre) his splendour (śriyam) to be shared in common amongst his friends (suhṛtsādhāriṇīm), [[and so put to shame]] Viṣṇu (harim), who kept Lakṣmī on his own breast ...

184.

Joyously (harṣeṇa) attaining (samprāpya) Rājendravarman, who was like (iva) a great (mahāntam) lake (hradam), pellucid (prasannam), with bright lotuses (sphuṭapuṣkaram), who was serene (prasannam) and who kept the sheath rather than the blade of his sword clearly visible (sphuṭapuṣkaram), suppliants (vanīpakaiḥ) removed (vyapanīyata) their thirst (tarṣaḥ).

185.

When Rājendravarman appeared, he caused the mass of water-lilies (°kumudākaram) that were the faces of his enemies’ wives (asuhṛtstrīvaktra°) to clench firmly together (uccaiḥ saṃkocayām āsa), without them seeing the sun (asūryaṃpaśyam), [which would normally cause water-lilies to close].

186.

Rājendravarman (yaḥ) was resplendent (rarāja), like a royal goose(/a swan among kings) (rājahaṃsaḥ) moving (caran) across the great lake that was the battle (raṇamahāhrade), in which the lotuses were the faces of his enemies (°dviḍvadanāmbuje), darkened by the shadows (°cchāyacchanna°) of the bees/arrows that fell upon them (patacchīlīmukha°).

187.

Since Rājendravarman (yasya) did not cede (asīdataḥ), there was nobody (na āsīt) who remained facing him (sammukhīnaḥ) in the van of battle (raṇamukhe) ... transferred/reflected onto/from his swinging sword (preṅkhatkhaḍgasaṃkrāntam) ...

188.

His enemies (dviṣaḥ), veritable temple-crows (tīrthadhvāṅkṣāḥ), fled (drutāḥ) at the mere sight of his bow (dhanurdarśanamātreṇa); admittedly (kāmam), even (api) the enemy of snakes [Garuḍa] (bhujaṅgāriḥ) would not (na) have stood there (sthitaḥ) in front (puraḥ) of Rājendravarman (yasya) in battle (ājau).

189.

He showed simultaneously to fleeing (drutebhyaḥ) enemy (dviḍbhyaḥ) warriors (padavīm) a path (padavīm) that was pleasant with groves of Sāla trees (sāla-kānana-ramyām), a night of faces framed with locks of hair but severed from their torsos (sa-alaka-ānana-ramyām), and where flowers and bees were in evidence (sphuṭapuṣpaśilīmukhām), where blood shone bright on scattered arrows (sphuṭapuṣpaśilīmukhām).

190.

Having hundreds of rustling bamboos (prollasatkīcakaśatā) and inhabited (upāśritā) by herons and such like other birds (kaṅkādibhiḥ), the city of his enemies (aripurī), though (api) empty (śūnyā), was transformed by Rājendravarman into the city of Virāṭa which possessed a hundred brilliant Kīcakas (prollasatkīcakaśatā) and was inhabited by Kaṅka and the other Pāṇḍavas (kaṅkādibhiḥ).

191.

Like (iva) a mantra, he extracted (aharat) only (kevalam) the vigour (vīryam) from cobras/elephant-like king (rājanāgānām), without (na), like (iva) Garuḍa (tārkṣyaḥ), greedily (ādyūnatayā) [extracting] their life-breath [too] (prānān), and casting them (kṣipan) on the ground (kṣitau).

192.

Surely (nūnam) it was out of fear of Indra’s glory being destroyed (śakrayaśobhraṃśaśaṅkayā) that Śacī had tears welling up in eyes (udaśrunayanā), ostensibly because they had come into contact with smoke (dhūmasparśacchalāt), when she beheld (dṛṣṭvā) Rājendravarman’s (yasya) sacrifice[s] (adhvaram).

193.

Kings (ilāpatayaḥ), abandoning their white parasols (sitacchatratyajaḥ), constantly (aniśam) resorted to (aśiśriyan) the shadows of his feet (pādacchāyam) — he who eclipsed the radiant energy of [all] rivals (ruddhānvayatajejasaḥ)— just as (iva) mountains (ilāpatayaḥ) constantly huddle in the shadows of the foothills of Meru, abandoning the whiteness of their whitened caps (sitacchatratyajaḥ).

194.

The creator (dhātā), as though (iva) because he was guilty of disrespect/inattention (anādarāt) in creating (sṛṣṭau) a separate (bhinnayoḥ) sun and moon (candrārkayoḥ), created (vyadhāt) the incomparable (asamam) Rājendravarman (yam) as one who alone (ekam) was capable of both heating and delighting (tapanāhlādasamartham).

195.

Lines of kings (bhūpapaṅktayaḥ), desiring (vāñchantyaḥ) to offer their service close beside him (upāntasevām), sprinkled (asiñcan) his feet (yatpādam), which emitted intense energy (tī- vratejasam), with streams that were the rays of light from their crest-jewels (mauliratnaprabhāmbhobhiḥ).

196.

Ah (aho)! there is something delightful (priyam) that is new (navam) in the world (loke), for (yat) Kāma (smaraḥ), abandoning (vihāya) his bow (dhanuḥ), has begun to churn (unmamātha) the hearts of women (aṅganācittam) using Rājendravarman’s loveliness (yatkāntyā), which is incomparable (anupamānayā)!

197.

In the unique lotus that is the world (bhuvanaikasaroruhe), whose petal-tips are the eight bright directions (sphuṭāṣṭadikprāntadale), and whose broad pericarpel is the golden mountain (hemaśailorukarṇike), Rājendravarman’s (yasya) fame (yaśaḥ) behaves like its fragrance (gandhāyate).

198.

The quivering (sphuritāḥ) rays from the nails of his toes (aṅghrinakharaśmayaḥ), spilling forth redness (udvāntarāgāḥ), vied with (aspardhanta) the beams of light (°marīcibhiḥ) from the crest-jewels of prostrate princes (natorvīndramauliratna°).

199.

Even (api) mango-trees (cūtaḥ) that were barren from birth (ājanmavandhyaḥ) adhered to (anvarudhyata) his command (ājñām) to flourish in the production of fruits (phalaprasava- sampade), just as Dilīpa [adhered to the command] of Vasiṣṭha.

200.

The commentary (vyākhyā) of intelligent people (dhīmatām) went on unwearied (akhinnā) when it reached (prāpya) the subject of the expanse of the virtues (guṇavistaram) of Rājendravarman (yasya), which was deep (gambhīram) and could only by proclaimed by a thousand mouths (sahasramukhasaṃkīrtyam), just as (iva) the commentaries of the learned go on unwearied when they reach the Mahābhāṣya (bhāṣyam), which is profound and is proclaimed by the thousand-mouthed serpent Patañjali.

201.

He caused to thrive (varddhayām āsa), by means of unprecedented (apūrvaiḥ) endowments (bhogaiḥ), beginning with a palanquin (śibikādibhiḥ), the venerable (śrīmat°) Siddhe- śvara-liṅga that is established (siddham) in Śivapura on the mountain (girau).

202.

And in that same place (tatrāpi) he installed (sthāpayām āsa) in the correct manner (samyak) a liṅga of Śarva and two beautiful (śubhe) images (pratime) of Śarvāṇī, in order to increase the merit (dharmavivṛddhaye) of his ancestors (pitṝṇām).

203.

It was at his instigation (yadupakramam) that the glorious Śiva of Bhadreśvara seemed (iva) for the first time to enjoy endowments (āsa bhogaḥ), and elsewhere too (anyatrāpi) Rājendravarman (yaḥ) [re]awakened (udamīmilat) [other] gods (devān) with his offerings of worship (pūjābhiḥ).

204.

That moon among kings (nṛpacandramāḥ) caused (cakre) the increase (vivṛddhim) of the oceans of merit (dharmasindhūnām) that were the kings beginning with Śrī-Indravarman (śrīndravarmmādibhūbhṛtām), and simultaneously (samam) [he caused the increase] of his own sphere [of control] (svamaṇḍalasya).

205.

To the South (dakṣiṇena) of the Yaśodhara-tank, this skillful king (dakṣiṇaḥ) installed (atiṣṭhipat) images (°nimāḥ) of Śauri, Gaurī and Īśa, [and] a liṅga of Śambhu.

206.

The glorious Rājendravarman, king of kings (nṛpendraḥ), a sun in the firmament that is the lineage of the Moon (/ of Somā ?) (somavaṅśāmbarabhāskaraḥ), installed (pratiṣṭhāpitavān) this liṅga here (tad idam) of the Enemy of Smara (smarāreḥ), which is an inferential mark (liṅgam) that leads [others] to the attainment of heaven and liberation (svargāpavargādhigamasya).

207.

For/Of his own parents (svapitroḥ), from whom he inherited his glory (prāptayaśāḥ), and who had reached (prāptayoḥ) a state of being in the same world (sasthānatām) as Bhavodbhava, this same (so ’pi) king (patiḥ) of [this] world (bhuvaḥ), mindful of the [need for the] continuity [of the religion] (sthitijñaḥ), installed (sthāpitavān) these (ime) two (dve) images (nime) of Śiva and Śivā (śivayoḥ) for the sake of blessing (śivāya).

208.

That same (so ’pi) mighty-armed one (mahābhujaḥ), who performed all the duties of a king (niṣṭhitarājakṛtyaḥ), installed (atiṣṭhipat) this (imām) statue (nimām) of the Four- Armed [Viṣṇu] (caturbhujasya), and [another one] (ca) of the Lotus-Born [Brahmā] (ambujajanmanaḥ), and then (atha) also (api) eight (aṣṭau) liṅgas (liṅgāni) of [Śiva,] the one who has eight forms (aṣṭamūrteḥ).

209.

And this same king (sa ca), whose strength was similar (°samānavīryaḥ) to that of Indra (devendra°), also (api) gave (adita) to these gods (deveṣu) his undiminished (ahīnam) mass of wealth (draviṇasya), which gleamed with jewels (ratnollasat) and which was brightened by a thousand privileges/revenues (bhogasahasradīptam), in its entirety (aśeṣam); he gave it as though (iva) he were giving Śeṣa, who is a prince of serpents (ahīnam), a mass of strength (draviṇasya), and who is bright with a thousand coils that flash with encrusted gemstones (ratnollasadbhogasahasradīptam).

210.

Similar to great Indra {to his own father Mahendravarman} (mahendrakalpaḥ), he arranged (kalpayām āsa) the rules of good conduct (sadācāravidhim) that were invariably to be followed (vidheyam), [as well as] the worship (saparyām), generously [provided for] (paryāptam), that is [as] taught in the Śaiva, Śruti- and Smṛti-literatures (śaivasmṛtyuditām), for these (āsām) divinities (devatānām) here (iha).

211.

And this same man (sa cāpi) with the mind of Brahmā (Bṛhaspati) (vācaspatidhīḥ), foremost (purogaḥ) among those who uphold Dharma (dharmabhṛtām), addressed (avocata) this (idam) profound (sudhīram) speech (vacaḥ) that is in conformity with Dharma (dharmānugam) to the (tān) future (bhāvinaḥ) kings of the Kamvujas (kambujendrān) who will have cultivated (/meditated upon) their royal duties (bhāvitarājadharmān).

212.

Since (yadā) you (vaḥ) know (viditaḥ) that (yat) the Dharma of kṣatriyas (kṣatradharmaḥ) is ... the protection (saṁrakṣaṇam) of what must be protected (rakṣyasya), therefore (tat) the exhortation (vijñāpanā) “Protect (parirakṣata) this (tad etat) meritorious foundation (puṇyam)!” [is,] as it were (iva), [something that] establishes (sādhayati) what is [already] established (siddham).

213.

Dharma in this (asmin) æon (yuge) is firmly (sthiram) one-footed (ekapāt): how (katham) could it stand (samasthāsyata) on a solid footing (susthitaḥ) if it did not (sa no cet) lean upon (upāśrayiṣyat) the pillar of a great arm (mahābhujastambham) of the likes of you (bhavādṛśām), for whom the śāstras are your eyes (śāstradṛsām).

214.

Reflecting carefully (sādhu) upon distresses of Dharma (dharmāpadaḥ), any (ko’pi) founder (kartā) would feel shame (lajjeta); and so (ca) how much more so (kim uta) the king (nṛpatiḥ) himself (svayam), who has the duty of protection (rakṣādhikārī)?—this (iti ... idam tat) is something that you (bhavatām) have understood (pratītam).

215.

Good men (santaḥ), whose true inner wealth is their fame and their Dharma (yaśodharmadhanāḥ), would not prise (na ... dhanāyeyuḥ) even (api) their own (ātmanaḥ) external (bāhyam) wealth (dhanam); how much less (prāg eva) the wealth of gods and others (devā- didhanam): surely (nu) this (ayam) certainty (viniścayaḥ) must have taken root (baddhamūlaḥ) in you (vaḥ), who are good (satām)!

216.

Nonetheless (tathāpi), I tell (kathayāmi) you (yuṣmān) again (bhūyaḥ) explicitly (prakāśam): “Protect (rakṣata) this (etat) meritorious foundation (puṇyam) undamaged (akṣatam)! Do not take (mā hārṣṭa) the property of god (devasvam)!” There is no (na) fault in repetition (punaruktadoṣaḥ) [when one speaks] for the sake of Dharma (dharmahetoḥ).

217.

A great man (mahān), when asked (abhyarthitaḥ), would hand over (samprayacchet) even (api) his life (asūn), because of his greatness (mahimnā); how much more (kim uta) his service (svakṛtyam). And it is for this reason (ataś ca) that this (eṣā) speech (vāk) is bold with the strength of confidence (visrambhabalapragalbhā), devoid of fear (°bhayojjhitā) of my request being refused (prārthanābhaṅga°).

218.

In the śaka year (śākābde) reckoned (gaṇyamāne) by four dice, seven mountains and eight Vasus (kṛtanagavasubhiḥ), on the meritorious (puṇye) eleventh day (ekādaśāhe) of the bright fortnight (śuklasya) of the month of Māgha (māghamāsasya), and (api) with the ascen- dant (bhave) entering (yāti) Pisces (animiṣam), [and] with the moon (indau) [entering] the middle of Taurus (?) (varṣārddham), this (idam) liṅga, called Śrī-Rājendreśvara, of Him-who- bears-the-crescent-moon (ardhendumauleḥ), achieved (akṛta) a correct installation (parāṃ ...sthitiṃ) here (atra), along with (sārdham) cult-statues (arcābhiḥ) of Viṣṇu, Gaurī, Giriśa and Brahmā (śaurigāurīgiriśakajabhuvām).

Bibliography

First edited by Louis Finot (1925, pp. 309–352) with a French translation; re-edited by Dominic Goodall (2022, pp. 77–260) with an English translation and commentary.

Primary

[LF] Finot, Louis. 1925. “Inscriptions d’Aṅkor, IV : Mébon.” BEFEO 25 (3-4), pp. 309–352. DOI: 10.3406/befeo.1925.3058. [URL]. Pages 309–352.

[DG] Goodall, Dominic. 2022. The East Mebon Stele Inscription from Angkor (K. 528): A Sanskrit eulogy of the tenth-century Khmer sovereign Rājendravarman. Collection Indologie 154. Pondicherry: Institut Français de Pondichéry / École française d’Extrême-Orient. [URL]. Pages 77–260.

Secondary

[RM] Majumdar, Ramesh Chandra. 1953. Inscriptions of Kambuja. The Asiatic Society Monograph Series 8. Calcutta: The Asiatic Society. [URL]. Pages 193–219.