Stela of Sema (K. 1141), 894 Śaka

Authors of digital edition: Kunthea Chhom (kuch), Gerdi Gerschheimer (gege), Dominic Goodall (dogo).

Palaeographic description: The lettering is characteristic of the tenth century CE.

Languages: Old Khmer (okz) [Khmer (khmer)], Sanskrit (san) [Khmer (khmer)].

Repository: Khmer (tfc-khmer-epigraphy).

Identifier: DHARMA_INSCIK01141.

File path: texts/xml/DHARMA_INSCIK01141.xml.

Version: 2026-01-09 15:25 (674f593), last modified 2026-01-07 14:11 (0311f43).

Edition

⟨Item A: Face⟩
⟨A1⟩  ⟨Column a⟩ namo ⟨’⟩stu śavdadehāya ⟨Column b⟩ śavdātītāya śambhave ⟨Column c⟩ svarggāpavarggan dadato ⟨Column d⟩ vrahmaṇo parahetave [||]
⟨A2⟩  ⟨Column a⟩ rudro rarā(ja) [ya]tkāya⟨Column b⟩s saṁpūrṇn(e)[n]dva[r]vvudadyutiḥ ⟨Column c⟩ kenāpīcchāvaśād gaurī ⟨Column d⟩ -vaktrāmbhojavibhāṁ vyadhāt· [||]
⟨A3⟩  ⟨Column a⟩ vaṇde viṣṇuñ caturvvāhu(ṁ) ⟨Column b⟩ vyaktāṁ mūrttiṁ vibhartt(i) yaḥ ⟨Column c⟩ vyañjayan n(u) jagaddhetu⟨Column d⟩m ātmaṇaś caturaṅśatām· [||]
⟨A4⟩  ⟨Column a⟩ namaddhvaṁ vedhasaṁ vrahma ⟨Column b⟩ paraṁ yo vodhayann iva ⟨Column c⟩ sa(mā)dhisādhanaṁ viśvaṁ ⟨Column d⟩ śāntaḥ padmāsana(ṁ) vyadhāt· [||]
⟨A5⟩  ⟨Column a⟩ gaurī rājati rudrāṅge ⟨Column b⟩ saṅgatā rājatetarām· ⟨Column c⟩ yadaṅgarucīr iddhābhāṁ ⟨Column d⟩ haimīva sphaṭikatvaṣi[||]
⟨A6⟩  ⟨Column a⟩ vande vāgīśvarīṁ viśva ⟨Column b⟩ -vaktre yādhita sannidhim· ⟨Column c⟩ śavdadehaṁ haraṁ hṛtsthaṁ ⟨Column d⟩ vivakṣur iva vāṅmayī ||
⟨A7⟩  ⟨Column a⟩ Āsīc chrījayavarmmeti ⟨Column b⟩ yaś śrīrājendravarmmaṇaḥ ⟨Column c⟩ rājadharmme manus sūnu⟨Column d⟩r indus somānvayāmvare ||
⟨A8⟩  ⟨Column a⟩ śrutismr̥tipramāṇena ⟨Column b⟩ kr̥taṃ kr̥ta(va)ti sthiram· ⟨Column c⟩ yugaṁ yatra kalir dūra⟨Column d⟩[n] nāvakāśam a(la)psata ||
⟨A9⟩  ⟨Column a⟩ sadājau jātakhedeva ⟨Column b⟩ jayaśrīr yyam adhiśriyam· ⟨Column c⟩ śiśrāya śāntaye śārṅg(i) ⟨Column d⟩ -śauryyaṁ vīra(ṁ) bhujārjjitā ||
⟨A10⟩  ⟨Column a⟩ kāmaṁ kāntipratidvand(v)aṁ ⟨Column b⟩ kāntyaivāpi sakārmmukam· ⟨Column c⟩ manye manmathagr̥hyān yo ⟨Column d⟩ roṣādīn ajayad dhiyā ||
⟨A11⟩  ⟨Column a⟩ yattejo bhūtapūrvvaṁ ya⟨Column b⟩n muktāvarṣaṁ stane ⟨’⟩srubhiḥ ⟨Column c⟩ dhruvaṁ vivarṣiṣat tasthau ⟨Column d⟩ vairistrīṇāṁ hr̥damvare ||
⟨A12⟩  ⟨Column a⟩ śaśāsa śāstradarśśaṁ ya⟨Column b⟩s trivarggāvāptaye prajāḥ ⟨Column c⟩ saṃskārahetavas tv āsāṁ ⟨Column d⟩ kevala[ṁ] guravo matāḥ ||
⟨A13⟩  ⟨Column a⟩ puṁvadbhāva[s st](r)[i]yāś śāstre ⟨Column b⟩ mukhyavr̥ttir bhaved iha ⟨Column c⟩ yatkīrttir vviṣṇuvad vyāptā ⟨Column d⟩ trilokīṁ viśramaṅ gatā ||
⟨A14⟩  ⟨Column a⟩ yaṁ prāpya [rā]jaśavdo bhū⟨Column b⟩c caritārtho guṇādibhiḥ ⟨Column c⟩ ditthādivat pareṣān tu ⟨Column d⟩ nirguṇānāṁ yadr̥cchayā ||
⟨A15⟩  ⟨Column a⟩ tasya bhūbhr̥nmahendrasya ⟨Column b⟩ gurur āsid damūnasaḥ ⟨Column c⟩ yo nūnadhiṣaṇaś śaivī ⟨Column d⟩ varṇnāśramaguror api ||
⟨A16⟩  ⟨Column a⟩ vaṅśavidyāviśuddhaṁ yaṁ ⟨Column b⟩ vrahmakṣatraṁ kuśeśayā ⟨Column c⟩ sarasvatī ca śiśrāya ⟨Column d⟩ sthiram ekasamāśrayam· ||
⟨A17⟩  ⟨Column a⟩ cakrame sarvvavidyāsu ⟨Column b⟩ sadguṇeṣu kalāsv api ⟨Column c⟩ yadvuddhir yyuktibhedeva ⟨Column d⟩ vidyāguṇakaloditā ||
⟨A18⟩  ⟨Column a⟩ sarvvasaṃpattisāraṁ ya⟨Column b⟩d-vadanyatvam akṛtrimam· ⟨Column c⟩ lavdhacintāmaṇer artha⟨Column d⟩m arth⟨i⟩naṁ yad alambhayat· ||
⟨A19⟩  ⟨Column a⟩ traividyair āryyaviprair yya⟨Column b⟩t-sadma saṁprāpya bhūtaye ⟨Column c⟩ vedārthavidyāgoṣṭhībhi⟨Column d⟩r āryyāvartta iva sthitam· ||
⟨A20⟩  ⟨Column a⟩ cakre tṛptin navārthodyai⟨Column b⟩r yyas svayaṅkṛtanāṭake ⟨Column c⟩ svadeśaparadeśīya ⟨Column d⟩ manasvimanasāṁ rasaiḥ [||]
⟨A21⟩  ⟨Column a⟩ yo dīnad(u)ḥkhadāridrya ⟨Column b⟩ -tryanaloddīpitārthinaḥ ⟨Column c⟩ kāruṇyapuṣkarāvartto ⟨Column d⟩ nandayed dānavr̥ṣṭibhiḥ (||)
⟨A22⟩  ⟨Column a⟩ grāsādiparv(v)adivasaṁ ⟨Column b⟩ vidyayā vodhayed vudhān· ⟨Column c⟩ dīnāndhavālavṛddhān yo ⟨Column d⟩ dikṣu dānavi(śeṣa)taḥ ||
⟨A23⟩  ⟨Column a⟩ yo liṅgam īśvarapure ⟨Column b⟩ ś[i]vatejovivr̥ṅhitam· ⟨Column c⟩ yat sambhakoṭimantrasya ⟨Column d⟩ tejaḥpuñjam ivoditam· ||
⟨A24⟩  ⟨Column a⟩ sthāpayitvā vidhānena ⟨Column b⟩ śraddhābhaktivibhūtibhiḥ ⟨Column c⟩ bhuktimuktikr̥tārtho ⟨’⟩pi ⟨Column d⟩ kriyājñānaprakarṣitaḥ ||
⟨A25⟩  ⟨Column a⟩ śikṣayañ chilpakarmmāṇi ⟨Column b⟩ kārayan sukṛtan narān· ⟨Column c⟩ yo daiśadikṣu sārccāni ⟨Column d⟩ śivaliṅgāny atiṣṭhipat· ||

⟨Item B: Face⟩
⟨B1⟩  ⟨Column a⟩ (c)[i]raṁ sannihitasyāsmin· ⟨Column b⟩ viṣaye pārvvatīpateḥ ⟨Column c⟩ yena yajñavarāhas sa ⟨Column d⟩ unmīlanam akārayat· ||
⟨B2⟩  ⟨Column a⟩ Ekatra saṅgatā mūrtti⟨Column b⟩s sthāpitā śambhuśārṅginoḥ ⟨Column c⟩ śrīvatsenātra pūrvvaṁ yā ⟨Column d⟩ sā magnā cirakālataḥ ||
⟨B3⟩  ⟨Column a⟩ munivedādriśākendre ⟨Column b⟩ munīndrapratimā punaḥ ⟨Column c⟩ tenāpi yajvanā sthāne ⟨Column d⟩ sthāpitā śaṅkarāt prati ||
⟨B4⟩  ⟨Column a⟩ bhūyaś śilāmayī devī ⟨Column b⟩ sthāpitā sugatāt prati ⟨Column c⟩ nāmnā śrīśikharasvāmi ⟨Column d⟩ -dvijena varayajvanā ||
⟨B5⟩  ⟨Column a⟩ śaśikośādriśākendre ⟨Column b⟩ narādhipatinā punaḥ ⟨Column c⟩ śivatejomahal liṅgaṁ ⟨Column d⟩ prati devyāḥ pratiṣṭhitam· ||
⟨B6⟩  ⟨Column a⟩ Idam unmīlya yas sa(dm)a ⟨Column b⟩ liṅgarūpe maheśvare ⟨Column c⟩ ropyā(m)atram adād bhaktyā ⟨Column d⟩ dāsānāṁ pañcaviṅśatim· ||
⟨B7⟩  ⟨Column a⟩ yo ⟨’⟩kalpa⟨ya⟩t pratidina[ṁ] ⟨Column b⟩ bhaktyaikadroṇatandulān· ⟨Column c⟩ sārāmam āśramau cakre ⟨Column d⟩ saṃpūrṇno sarvvasaṁpadā ||
⟨B8⟩  ⟨Column a⟩ saujanyajanmabhūmir yya⟨Column b⟩s sa yuvā viṣayādhipaḥ ⟨Column c⟩ dharmmācāraṁ sucaritaṁ ⟨Column d⟩ bheje sujanalakṣaṇam· ||
⟨B9⟩  ⟨Column a⟩ svavibhūtyanurūpe ya⟨Column b⟩ś śraddhābhaktī maheśvare ⟨Column c⟩ jananyau svarggasaṁpatte⟨Column d⟩r bhumnā bhṛśam avarddhayat· ||
⟨B10⟩  ⟨Column a⟩ yajvā viṣayādhipati⟨Column b⟩s saś śrīdṛḍhabhaktisiṅhavarmmākhyaḥ ⟨Column c⟩ jyeṣṭho ⟨’⟩tiṣṭhipad ete ⟨Column d⟩ bhrātā śrīrodravarmmārcce ||
⟨B11⟩  ⟨Column a⟩ Arccān tathāgatasyāp(i) ⟨Column b⟩ suptām asya tu dakṣiṇe ⟨Column c⟩ Unmilya sadmasaṁpattyā ⟨Column d⟩ saṁścakre yajanaṁ mahat· ||
⟨B12⟩ || ✤ || 892 (śaka) pañcamī ket· phālguṇa nu steṅ· Añ· vraḥ guru pandval· vraḥ śāsana ta tralāva
⟨B13⟩ śrī dr̥ḍhabha(kt)is(i)ṅhavarmma pi pre Unmīlita vraḥ kamrateṅ· Añ· ta rājya Āy· damraṅ· pre thve pūjā
⟨B14⟩ leṅ· taṅgal· Aṣṭādaśāṅga yajña ° tralāva thve roha vraḥ śāsana ° tralāva jvan· bhājana jvan· khñuṁ Oy·
⟨B15⟩ caṁnāṁ (ś)vetatandula Ekadroṇa pratidina ta vraḥ kamrateṅ· Añ· ° tralāva sanme ni nu tralā-
⟨B16⟩ va śrī rodravarmma ta qryāma sthāpanā vraḥ kamrateṅ· Añ· parameśvara vraḥ kamrateṅ· Añ· bhagava-
⟨B17⟩ (t)[ī] Oy(·) Ābharaṇa bhoga thve Āśrama kṣetrārāma pi kalpanā ta vraḥ kamrateṅ· Añ· ta vyara nu bhū-
⟨B18⟩ mibhāga bhr̥tyavargga pratyeka leṅ· vraḥ kamrateṅ· Añ· ta rājya ° steṅ· Añ· vraḥ guru pre thve praśasta
⟨B19⟩ pi samakṣa nu kaṁsteṅ· Añ· rājakula mahāmantrī pi pre sthāpanā Āy· damraṅ· ° pre vrāhmaṇācāryya Oy·
⟨B20⟩ vara ge ta mān· śraddhābhaktī ta gi dharmma pi ñyāṅ· paripāla puṇya neḥ roha rājaśāsana nu Iṣṭi gi yajamāna
⟨B21⟩ ta mā(n)a dharmma ° pre Oy· śāpa ge ta vvaṁ thve ro(ha ka)[l](pa)nā qna(k) ta mān dharmma ta ti Upāśraya nu rājaśāsana pi hiṅ·-
⟨B22⟩ sā puṇya neḥ ° nau ruva Upāya bhūmibhāga bhr̥tyākara phoṅ· nai vraḥ kamrateṅ· Añ· parameśvara nu vraḥ kamra-
⟨B23⟩ (t)eṅ· Añ· bhagavatī vvaṁ Āc ti Āyatta ta gi viṣaya pi dār· Ākara pi (p)re ta cañcūla phoṅ· vvaṁ Āc ti Āyatta ta qnak ta
⟨B24⟩ jā tralāva pradvānna dau jā bhukta bhoga vraḥ kamrateṅ· Añ· gus· ° nau ge ta ñyāṅ· paripāla neḥ dharmma neḥ
⟨B25⟩ roha rājaśāsana nu samudāya vrāhmaṇā(cā)ryya roha kalpanā yajamā(na) [*] (m)ān· phala phleya śivabhakti ge mān·
⟨B26⟩ svargga nu santāna phoṅ(·) yāva(t)· vraḥ (ca)[ndrādit]y(a) mān· leya (° nau) [ge] (ta h)i[ṅsā] [pu]ṇya neḥ pi vva(ṁ) va[r]d(dh)a roha kalpanā
⟨B27⟩ yajamāna ge mān· pāpa (ph)leya śiva[***************] vraḥ candrāditya mān leya || ✤
⟨C1⟩ 

⟨Item B: Face⟩
[…]
⟨C2⟩ […]
⟨C3⟩ […]
⟨C4⟩ […]
⟨C5⟩ […]
⟨C6⟩ […]
⟨C7⟩ […]
⟨C8⟩ […]
⟨C9⟩ […]
⟨C10⟩ […]
⟨C11⟩ […]
⟨C12⟩ […]
⟨C13⟩ […]
⟨C14⟩ […]
⟨C15⟩ […]
⟨C16⟩ […]
⟨C17⟩ gho […]
⟨C18⟩ kaṁvrau […]
⟨C19⟩ […]ya tai tr̥pa […]
⟨C20⟩ kvan(·) tai can· kvan· III
⟨C21⟩ kaṁprvāt· kvana III tai […]
⟨C22⟩ [*] kvan· III tai t(eṁ tai)
⟨C23⟩ thayak· tai [.][.] (māgha) [**]
⟨C24⟩ [***] nu tai [***]
⟨C25⟩ khñuṁ vraḥ kamrateṅ· A-
⟨C26⟩ ñ· bhagavata gho kaṁ-
⟨C27⟩ prāt(·) gho kañjan(·)
⟨C28⟩ gho Uy· gho (kā)-
⟨C29⟩ nta gho nārāya gho
⟨C30⟩ (saṁAp·) tai prvāt· [*]
⟨C31⟩ [**] kvan· (III) [****]

1. Anuṣṭubh

⟨Item A: Face⟩ ⟨A1⟩ ⟨Column a⟩ namo ⟨’⟩stu śavdadehāya

⟨Column b⟩ śavdātītāya śambhave

⟨Column c⟩ svarggāpavarggan dadato

⟨Column d⟩ vrahmaṇo parahetave [||]

2. Anuṣṭubh

⟨A2⟩ ⟨Column a⟩ rudro rarā(ja) [ya]tkāya⟨Column b⟩s

saṁpūrṇn(e)[n]dva[r]vvudadyutiḥ

⟨Column c⟩ kenāpīcchāvaśād gaurī-

⟨Column d⟩ -vaktrāmbhojavibhāṁ vyadhāt· [||]

3. Anuṣṭubh

⟨A3⟩ ⟨Column a⟩ vaṇde viṣṇuñ caturvvāhu(ṁ)

⟨Column b⟩ vyaktāṁ mūrttiṁ vibhartt(i) yaḥ

⟨Column c⟩ vyañjayan n(u) jagaddhetu⟨Column d⟩m

ātmaṇaś caturaṅśatām· [||]

4. Anuṣṭubh

⟨A4⟩ ⟨Column a⟩ namaddhvaṁ vedhasaṁ vrahma

⟨Column b⟩ paraṁ yo vodhayann iva

⟨Column c⟩ sa(mā)dhisādhanaṁ viśvaṁ

⟨Column d⟩ śāntaḥ padmāsana(ṁ) vyadhāt· [||]

5. Anuṣṭubh

⟨A5⟩ ⟨Column a⟩ gaurī rājati rudrāṅge

⟨Column b⟩ saṅgatā rājatetarām·

⟨Column c⟩ yadaṅgarucīr iddhābhāṁ

⟨Column d⟩ haimīva sphaṭikatvaṣi[||]

6. Anuṣṭubh

⟨A6⟩ ⟨Column a⟩ vande vāgīśvarīṁ viśva-

⟨Column b⟩ -vaktre yādhita sannidhim·

⟨Column c⟩ śavdadehaṁ haraṁ hṛtsthaṁ

⟨Column d⟩ vivakṣur iva vāṅmayī ||

7. Anuṣṭubh

⟨A7⟩ ⟨Column a⟩ Āsīc chrījayavarmmeti

⟨Column b⟩ yaś śrīrājendravarmmaṇaḥ

⟨Column c⟩ rājadharmme manus sūnu⟨Column d⟩r

indus somānvayāmvare ||

8. Anuṣṭubh

⟨A8⟩ ⟨Column a⟩ śrutismr̥tipramāṇena

⟨Column b⟩ kr̥taṃ kr̥ta(va)ti sthiram·

⟨Column c⟩ yugaṁ yatra kalir dūra⟨Column d⟩[n]

nāvakāśam a(la)psata ||

9. Anuṣṭubh

⟨A9⟩ ⟨Column a⟩ sadājau jātakhedeva

⟨Column b⟩ jayaśrīr yyam adhiśriyam·

⟨Column c⟩ śiśrāya śāntaye śārṅg(i)-

⟨Column d⟩ -śauryyaṁ vīra(ṁ) bhujārjjitā ||

10. Anuṣṭubh

⟨A10⟩ ⟨Column a⟩ kāmaṁ kāntipratidvand(v)aṁ

⟨Column b⟩ kāntyaivāpi sakārmmukam·

⟨Column c⟩ manye manmathagr̥hyān yo

⟨Column d⟩ roṣādīn ajayad dhiyā ||

11. Anuṣṭubh

⟨A11⟩ ⟨Column a⟩ yattejo bhūtapūrvvaṁ ya⟨Column b⟩n

muktāvarṣaṁ stane ⟨’⟩srubhiḥ

⟨Column c⟩ dhruvaṁ vivarṣiṣat tasthau

⟨Column d⟩ vairistrīṇāṁ hr̥damvare ||

12. Anuṣṭubh

⟨A12⟩ ⟨Column a⟩ śaśāsa śāstradarśśaṁ ya⟨Column b⟩s

trivarggāvāptaye prajāḥ

⟨Column c⟩ saṃskārahetavas tv āsāṁ

⟨Column d⟩ kevala[ṁ] guravo matāḥ ||

13. Anuṣṭubh

⟨A13⟩ ⟨Column a⟩ puṁvadbhāva[s st](r)[i]yāś śāstre

⟨Column b⟩ mukhyavr̥ttir bhaved iha

⟨Column c⟩ yatkīrttir vviṣṇuvad vyāptā

⟨Column d⟩ trilokīṁ viśramaṅ gatā ||

14. Anuṣṭubh

⟨A14⟩ ⟨Column a⟩ yaṁ prāpya [rā]jaśavdo bhū⟨Column b⟩c

caritārtho guṇādibhiḥ

⟨Column c⟩ ditthādivat pareṣān tu

⟨Column d⟩ nirguṇānāṁ yadr̥cchayā ||

15. Anuṣṭubh

⟨A15⟩ ⟨Column a⟩ tasya bhūbhr̥nmahendrasya

⟨Column b⟩ gurur āsid damūnasaḥ

⟨Column c⟩ yo nūnadhiṣaṇaś śaivī

⟨Column d⟩ varṇnāśramaguror api ||

16. Anuṣṭubh

⟨A16⟩ ⟨Column a⟩ vaṅśavidyāviśuddhaṁ yaṁ

⟨Column b⟩ vrahmakṣatraṁ kuśeśayā

⟨Column c⟩ sarasvatī ca śiśrāya

⟨Column d⟩ sthiram ekasamāśrayam· ||

17. Anuṣṭubh

⟨A17⟩ ⟨Column a⟩ cakrame sarvvavidyāsu

⟨Column b⟩ sadguṇeṣu kalāsv api

⟨Column c⟩ yadvuddhir yyuktibhedeva

⟨Column d⟩ vidyāguṇakaloditā ||

18. Anuṣṭubh

⟨A18⟩ ⟨Column a⟩ sarvvasaṃpattisāraṁ ya⟨Column b⟩d-

-vadanyatvam akṛtrimam·

⟨Column c⟩ lavdhacintāmaṇer artha⟨Column d⟩m

arth⟨i⟩naṁ yad alambhayat· ||

19. Anuṣṭubh

⟨A19⟩ ⟨Column a⟩ traividyair āryyaviprair yya⟨Column b⟩t-

-sadma saṁprāpya bhūtaye

⟨Column c⟩ vedārthavidyāgoṣṭhībhi⟨Column d⟩r

āryyāvartta iva sthitam· ||

20. Anuṣṭubh

⟨A20⟩ ⟨Column a⟩ cakre tṛptin navārthodyai⟨Column b⟩r

yyas svayaṅkṛtanāṭake

⟨Column c⟩ svadeśaparadeśīya-

⟨Column d⟩ manasvimanasāṁ rasaiḥ [||]

21. Anuṣṭubh

⟨A21⟩ ⟨Column a⟩ yo dīnad(u)ḥkhadāridrya-

⟨Column b⟩ -tryanaloddīpitārthinaḥ

⟨Column c⟩ kāruṇyapuṣkarāvartto

⟨Column d⟩ nandayed dānavr̥ṣṭibhiḥ (||)

22. Anuṣṭubh

⟨A22⟩ ⟨Column a⟩ grāsādiparv(v)adivasaṁ

⟨Column b⟩ vidyayā vodhayed vudhān·

⟨Column c⟩ dīnāndhavālavṛddhān yo

⟨Column d⟩ dikṣu dānavi(śeṣa)taḥ ||

23. Anuṣṭubh

⟨A23⟩ ⟨Column a⟩ yo liṅgam īśvarapure

⟨Column b⟩ ś[i]vatejovivr̥ṅhitam·

⟨Column c⟩ yat sambhakoṭimantrasya

⟨Column d⟩ tejaḥpuñjam ivoditam· ||

24. Anuṣṭubh

⟨A24⟩ ⟨Column a⟩ sthāpayitvā vidhānena

⟨Column b⟩ śraddhābhaktivibhūtibhiḥ

⟨Column c⟩ bhuktimuktikr̥tārtho ⟨’⟩pi

⟨Column d⟩ kriyājñānaprakarṣitaḥ ||

25. Anuṣṭubh

⟨A25⟩ ⟨Column a⟩ śikṣayañ chilpakarmmāṇi

⟨Column b⟩ kārayan sukṛtan narān·

⟨Column c⟩ yo daiśadikṣu sārccāni

⟨Column d⟩ śivaliṅgāny atiṣṭhipat· ||

26. Anuṣṭubh

⟨Item B: Face⟩ ⟨B1⟩ ⟨Column a⟩ (c)[i]raṁ sannihitasyāsmin·

⟨Column b⟩ viṣaye pārvvatīpateḥ

⟨Column c⟩ yena yajñavarāhas sa

⟨Column d⟩ unmīlanam akārayat· ||

27. Anuṣṭubh

⟨B2⟩ ⟨Column a⟩ Ekatra saṅgatā mūrtti⟨Column b⟩s

sthāpitā śambhuśārṅginoḥ

⟨Column c⟩ śrīvatsenātra pūrvvaṁ yā

⟨Column d⟩ sā magnā cirakālataḥ ||

28. Anuṣṭubh

⟨B3⟩ ⟨Column a⟩ munivedādriśākendre

⟨Column b⟩ munīndrapratimā punaḥ

⟨Column c⟩ tenāpi yajvanā sthāne

⟨Column d⟩ sthāpitā śaṅkarāt prati ||

29. Anuṣṭubh

⟨B4⟩ ⟨Column a⟩ bhūyaś śilāmayī devī

⟨Column b⟩ sthāpitā sugatāt prati

⟨Column c⟩ nāmnā śrīśikharasvāmi-

⟨Column d⟩ -dvijena varayajvanā ||

30. Anuṣṭubh

⟨B5⟩ ⟨Column a⟩ śaśikośādriśākendre

⟨Column b⟩ narādhipatinā punaḥ

⟨Column c⟩ śivatejomahal liṅgaṁ

⟨Column d⟩ prati devyāḥ pratiṣṭhitam· ||

31. Anuṣṭubh

⟨B6⟩ ⟨Column a⟩ Idam unmīlya yas sa(dm)a

⟨Column b⟩ liṅgarūpe maheśvare

⟨Column c⟩ ropyā(m)atram adād bhaktyā

⟨Column d⟩ dāsānāṁ pañcaviṅśatim· ||

32. Anuṣṭubh

⟨B7⟩ ⟨Column a⟩ yo ⟨’⟩kalpa⟨ya⟩t pratidina[ṁ]

⟨Column b⟩ bhaktyaikadroṇatandulān·

⟨Column c⟩ sārāmam āśramau cakre

⟨Column d⟩ saṃpūrṇno sarvvasaṁpadā ||

33. Anuṣṭubh

⟨B8⟩ ⟨Column a⟩ saujanyajanmabhūmir yya⟨Column b⟩s

sa yuvā viṣayādhipaḥ

⟨Column c⟩ dharmmācāraṁ sucaritaṁ

⟨Column d⟩ bheje sujanalakṣaṇam· ||

34. Anuṣṭubh

⟨B9⟩ ⟨Column a⟩ svavibhūtyanurūpe ya⟨Column b⟩ś

śraddhābhaktī maheśvare

⟨Column c⟩ jananyau svarggasaṁpatte⟨Column d⟩r

bhumnā bhṛśam avarddhayat· ||

35. Āryā

⟨B10⟩ ⟨Column a⟩ yajvā viṣayādhipati⟨Column b⟩s saś śrīdṛḍhabhaktisiṅhavarmmākhyaḥ

⟨Column c⟩ jyeṣṭho ⟨’⟩tiṣṭhipad ete ⟨Column d⟩ bhrātā śrīrodravarmmārcce ||

36. Anuṣṭubh

⟨B11⟩ ⟨Column a⟩ Arccān tathāgatasyāp(i)

⟨Column b⟩ suptām asya tu dakṣiṇe

⟨Column c⟩ Unmilya sadmasaṁpattyā

⟨Column d⟩ saṁścakre yajanaṁ mahat· ||

⟨B12⟩ || ✤ || 892 (śaka) pañcamī ket· phālguṇa nu steṅ· Añ· vraḥ guru pandval· vraḥ śāsana ta tralāva ⟨B13⟩ śrī dr̥ḍhabha(kt)is(i)ṅhavarmma pi pre Unmīlita vraḥ kamrateṅ· Añ· ta rājya Āy· damraṅ· pre thve pūjā ⟨B14⟩ leṅ· taṅgal· Aṣṭādaśāṅga yajña ° tralāva thve roha vraḥ śāsana ° tralāva jvan· bhājana jvan· khñuṁ Oy· ⟨B15⟩ caṁnāṁ (ś)vetatandula Ekadroṇa pratidina ta vraḥ kamrateṅ· Añ· ° tralāva sanme ni nu tralā⟨B16⟩va śrī rodravarmma ta qryāma sthāpanā vraḥ kamrateṅ· Añ· parameśvara vraḥ kamrateṅ· Añ· bhagava⟨B17⟩(t)[ī] Oy(·) Ābharaṇa bhoga thve Āśrama kṣetrārāma pi kalpanā ta vraḥ kamrateṅ· Añ· ta vyara nu bhū⟨B18⟩mibhāga bhr̥tyavargga pratyeka leṅ· vraḥ kamrateṅ· Añ· ta rājya ° steṅ· Añ· vraḥ guru pre thve praśasta ⟨B19⟩ pi samakṣa nu kaṁsteṅ· Añ· rājakula mahāmantrī pi pre sthāpanā Āy· damraṅ· ° pre vrāhmaṇācāryya Oy· ⟨B20⟩ vara ge ta mān· śraddhābhaktī ta gi dharmma pi ñyāṅ· paripāla puṇya neḥ roha rājaśāsana nu Iṣṭi gi yajamāna ⟨B21⟩ ta mā(n)a dharmma ° pre Oy· śāpa ge ta vvaṁ thve ro(ha ka)[l](pa)nā qna(k) ta mān dharmma ta ti Upāśraya nu rājaśāsana pi hiṅ·⟨B22⟩sā puṇya neḥ ° nau ruva Upāya bhūmibhāga bhr̥tyākara phoṅ· nai vraḥ kamrateṅ· Añ· parameśvara nu vraḥ kamra⟨B23⟩(t)eṅ· Añ· bhagavatī vvaṁ Āc ti Āyatta ta gi viṣaya pi dār· Ākara pi (p)re ta cañcūla phoṅ· vvaṁ Āc ti Āyatta ta qnak ta ⟨B24⟩ jā tralāva pradvānna dau jā bhukta bhoga vraḥ kamrateṅ· Añ· gus· ° nau ge ta ñyāṅ· paripāla neḥ dharmma neḥ ⟨B25⟩ roha rājaśāsana nu samudāya vrāhmaṇā(cā)ryya roha kalpanā yajamā(na) [1+] (m)ān· phala phleya śivabhakti ge mān· ⟨B26⟩ svargga nu santāna phoṅ(·) yāva(t)· vraḥ (ca)[ndrādit]y(a) mān· leya (° nau) [ge] (ta h)i[ṅsā] [pu]ṇya neḥ pi vva(ṁ) va[r]d(dh)a roha kalpanā ⟨B27⟩ yajamāna ge mān· pāpa (ph)leya śiva[15+] vraḥ candrāditya mān leya || ✤

⟨C1⟩ ⟨Item B: Face⟩ […] ⟨C2⟩ […] ⟨C3⟩ […] ⟨C4⟩ […] ⟨C5⟩ […] ⟨C6⟩ […] ⟨C7⟩ […] ⟨C8⟩ […] ⟨C9⟩ […] ⟨C10⟩ […] ⟨C11⟩ […] ⟨C12⟩ […] ⟨C13⟩ […] ⟨C14⟩ […] ⟨C15⟩ […] ⟨C16⟩ […] ⟨C17⟩ gho […] ⟨C18⟩ kaṁvrau […] ⟨C19⟩ […]ya tai tr̥pa […] ⟨C20⟩ kvan(·) tai can· kvan· III ⟨C21⟩ kaṁprvāt· kvana III tai […] ⟨C22⟩ [1+] kvan· III tai t(eṁ tai) ⟨C23⟩ thayak· tai [.][.] (māgha) [2+] ⟨C24⟩ [3+] nu tai [3+] ⟨C25⟩ khñuṁ vraḥ kamrateṅ· A⟨C26⟩ñ· bhagavata gho kaṁ⟨C27⟩prāt(·) gho kañjan(·) ⟨C28⟩ gho Uy· gho (kā)⟨C29⟩nta gho nārāya gho ⟨C30⟩ (saṁAp·) tai prvāt· [1+] ⟨C31⟩ [2+] kvan· (III) [4+]

1. Anuṣṭubh

⟨Item A: Face⟩ ⟨A1⟩ ⟨Column a⟩ namo ⟨’⟩stu śavdadehāya

⟨Column b⟩ śavdātītāya śambhave

⟨Column c⟩ svarggāpavarggan dadato

⟨Column d⟩ vrahmaṇo parahetave [||]

2. Anuṣṭubh

⟨A2⟩ ⟨Column a⟩ rudro rarā(ja) [ya]tkāya⟨Column b⟩s

saṁpūrṇn(e)[n]dva[r]vvudadyutiḥ

⟨Column c⟩ kenāpīcchāvaśād gaurī-

⟨Column d⟩ -vaktrāmbhojavibhāṁ vyadhāt· [||]

3. Anuṣṭubh

⟨A3⟩ ⟨Column a⟩ vaṇde viṣṇuñ caturvvāhu(ṁ)

⟨Column b⟩ vyaktāṁ mūrttiṁ vibhartt(i) yaḥ

⟨Column c⟩ vyañjayan n(u) jagaddhetu⟨Column d⟩m

ātmaṇaś caturaṅśatām· [||]

4. Anuṣṭubh

⟨A4⟩ ⟨Column a⟩ namaddhvaṁ vedhasaṁ vrahma

⟨Column b⟩ paraṁ yo vodhayann iva

⟨Column c⟩ sa(mā)dhisādhanaṁ viśvaṁ

⟨Column d⟩ śāntaḥ padmāsana(ṁ) vyadhāt· [||]

5. Anuṣṭubh

⟨A5⟩ ⟨Column a⟩ gaurī rājati rudrāṅge

⟨Column b⟩ saṅgatā rājatetarām·

⟨Column c⟩ yadaṅgarucīr iddhābhāṁ

⟨Column d⟩ haimīva sphaṭikatvaṣi[||]

6. Anuṣṭubh

⟨A6⟩ ⟨Column a⟩ vande vāgīśvarīṁ viśva-

⟨Column b⟩ -vaktre yādhita sannidhim·

⟨Column c⟩ śavdadehaṁ haraṁ hṛtsthaṁ

⟨Column d⟩ vivakṣur iva vāṅmayī ||

7. Anuṣṭubh

⟨A7⟩ ⟨Column a⟩ Āsīc chrījayavarmmeti

⟨Column b⟩ yaś śrīrājendravarmmaṇaḥ

⟨Column c⟩ rājadharmme manus sūnu⟨Column d⟩r

indus somānvayāmvare ||

8. Anuṣṭubh

⟨A8⟩ ⟨Column a⟩ śrutismr̥tipramāṇena

⟨Column b⟩ kr̥taṃ kr̥ta(va)ti sthiram·

⟨Column c⟩ yugaṁ yatra kalir dūra⟨Column d⟩[n]

nāvakāśam a(la)psata ||

9. Anuṣṭubh

⟨A9⟩ ⟨Column a⟩ sadājau jātakhedeva

⟨Column b⟩ jayaśrīr yyam adhiśriyam·

⟨Column c⟩ śiśrāya śāntaye śārṅg(i)-

⟨Column d⟩ -śauryyaṁ vīra(ṁ) bhujārjjitā ||

10. Anuṣṭubh

⟨A10⟩ ⟨Column a⟩ kāmaṁ kāntipratidvand(v)aṁ

⟨Column b⟩ kāntyaivāpi sakārmmukam·

⟨Column c⟩ manye manmathagr̥hyān yo

⟨Column d⟩ roṣādīn ajayad dhiyā ||

11. Anuṣṭubh

⟨A11⟩ ⟨Column a⟩ yattejo bhūtapūrvvaṁ ya⟨Column b⟩n

muktāvarṣaṁ stane ⟨’⟩srubhiḥ

⟨Column c⟩ dhruvaṁ vivarṣiṣat tasthau

⟨Column d⟩ vairistrīṇāṁ hr̥damvare ||

12. Anuṣṭubh

⟨A12⟩ ⟨Column a⟩ śaśāsa śāstradarśśaṁ ya⟨Column b⟩s

trivarggāvāptaye prajāḥ

⟨Column c⟩ saṃskārahetavas tv āsāṁ

⟨Column d⟩ kevala[ṁ] guravo matāḥ ||

13. Anuṣṭubh

⟨A13⟩ ⟨Column a⟩ puṁvadbhāva[s st](r)[i]yāś śāstre

⟨Column b⟩ mukhyavr̥ttir bhaved iha

⟨Column c⟩ yatkīrttir vviṣṇuvad vyāptā

⟨Column d⟩ trilokīṁ viśramaṅ gatā ||

14. Anuṣṭubh

⟨A14⟩ ⟨Column a⟩ yaṁ prāpya [rā]jaśavdo bhū⟨Column b⟩c

caritārtho guṇādibhiḥ

⟨Column c⟩ ditthādivat pareṣān tu

⟨Column d⟩ nirguṇānāṁ yadr̥cchayā ||

15. Anuṣṭubh

⟨A15⟩ ⟨Column a⟩ tasya bhūbhr̥nmahendrasya

⟨Column b⟩ gurur āsid damūnasaḥ

⟨Column c⟩ yo nūnadhiṣaṇaś śaivī

⟨Column d⟩ varṇnāśramaguror api ||

16. Anuṣṭubh

⟨A16⟩ ⟨Column a⟩ vaṅśavidyāviśuddhaṁ yaṁ

⟨Column b⟩ vrahmakṣatraṁ kuśeśayā

⟨Column c⟩ sarasvatī ca śiśrāya

⟨Column d⟩ sthiram ekasamāśrayam· ||

17. Anuṣṭubh

⟨A17⟩ ⟨Column a⟩ cakrame sarvvavidyāsu

⟨Column b⟩ sadguṇeṣu kalāsv api

⟨Column c⟩ yadvuddhir yyuktibhedeva

⟨Column d⟩ vidyāguṇakaloditā ||

18. Anuṣṭubh

⟨A18⟩ ⟨Column a⟩ sarvvasaṃpattisāraṁ ya⟨Column b⟩d-

-vadanyatvam akṛtrimam·

⟨Column c⟩ lavdhacintāmaṇer artha⟨Column d⟩m

arth⟨i⟩naṁ yad alambhayat· ||

19. Anuṣṭubh

⟨A19⟩ ⟨Column a⟩ traividyair āryyaviprair yya⟨Column b⟩t-

-sadma saṁprāpya bhūtaye

⟨Column c⟩ vedārthavidyāgoṣṭhībhi⟨Column d⟩r

āryyāvartta iva sthitam· ||

20. Anuṣṭubh

⟨A20⟩ ⟨Column a⟩ cakre tṛptin navārthodyai⟨Column b⟩r

yyas svayaṅkṛtanāṭake

⟨Column c⟩ svadeśaparadeśīya-

⟨Column d⟩ manasvimanasāṁ rasaiḥ [||]

21. Anuṣṭubh

⟨A21⟩ ⟨Column a⟩ yo dīnad(u)ḥkhadāridrya-

⟨Column b⟩ -tryanaloddīpitārthinaḥ

⟨Column c⟩ kāruṇyapuṣkarāvartto

⟨Column d⟩ nandayed dānavr̥ṣṭibhiḥ (||)

22. Anuṣṭubh

⟨A22⟩ ⟨Column a⟩ grāsādiparv(v)adivasaṁ

⟨Column b⟩ vidyayā vodhayed vudhān·

⟨Column c⟩ dīnāndhavālavṛddhān yo

⟨Column d⟩ dikṣu dānavi(śeṣa)taḥ ||

23. Anuṣṭubh

⟨A23⟩ ⟨Column a⟩ yo liṅgam īśvarapure

⟨Column b⟩ ś[i]vatejovivr̥ṅhitam·

⟨Column c⟩ yat sambhakoṭimantrasya

⟨Column d⟩ tejaḥpuñjam ivoditam· ||

24. Anuṣṭubh

⟨A24⟩ ⟨Column a⟩ sthāpayitvā vidhānena

⟨Column b⟩ śraddhābhaktivibhūtibhiḥ

⟨Column c⟩ bhuktimuktikr̥tārtho ⟨’⟩pi

⟨Column d⟩ kriyājñānaprakarṣitaḥ ||

25. Anuṣṭubh

⟨A25⟩ ⟨Column a⟩ śikṣayañ chilpakarmmāṇi

⟨Column b⟩ kārayan sukṛtan narān·

⟨Column c⟩ yo daiśadikṣu sārccāni

⟨Column d⟩ śivaliṅgāny atiṣṭhipat· ||

26. Anuṣṭubh

⟨Item B: Face⟩ ⟨B1⟩ ⟨Column a⟩ (c)[i]raṁ sannihitasyāsmin·

⟨Column b⟩ viṣaye pārvvatīpateḥ

⟨Column c⟩ yena yajñavarāhas sa

⟨Column d⟩ unmīlanam akārayat· ||

27. Anuṣṭubh

⟨B2⟩ ⟨Column a⟩ Ekatra saṅgatā mūrtti⟨Column b⟩s

sthāpitā śambhuśārṅginoḥ

⟨Column c⟩ śrīvatsenātra pūrvvaṁ yā

⟨Column d⟩ sā magnā cirakālataḥ ||

28. Anuṣṭubh

⟨B3⟩ ⟨Column a⟩ munivedādriśākendre

⟨Column b⟩ munīndrapratimā punaḥ

⟨Column c⟩ tenāpi yajvanā sthāne

⟨Column d⟩ sthāpitā śaṅkarāt prati ||

29. Anuṣṭubh

⟨B4⟩ ⟨Column a⟩ bhūyaś śilāmayī devī

⟨Column b⟩ sthāpitā sugatāt prati

⟨Column c⟩ nāmnā śrīśikharasvāmi-

⟨Column d⟩ -dvijena varayajvanā ||

30. Anuṣṭubh

⟨B5⟩ ⟨Column a⟩ śaśikośādriśākendre

⟨Column b⟩ narādhipatinā punaḥ

⟨Column c⟩ śivatejomahal liṅgaṁ

⟨Column d⟩ prati devyāḥ pratiṣṭhitam· ||

31. Anuṣṭubh

⟨B6⟩ ⟨Column a⟩ Idam unmīlya yas sa(dm)a

⟨Column b⟩ liṅgarūpe maheśvare

⟨Column c⟩ ropyā(m)atram adād bhaktyā

⟨Column d⟩ dāsānāṁ pañcaviṅśatim· ||

32. Anuṣṭubh

⟨B7⟩ ⟨Column a⟩ yo ⟨’⟩kalpa⟨ya⟩t pratidina[ṁ]

⟨Column b⟩ bhaktyaikadroṇatandulān·

⟨Column c⟩ sārāmam āśramau cakre

⟨Column d⟩ saṃpūrṇno sarvvasaṁpadā ||

33. Anuṣṭubh

⟨B8⟩ ⟨Column a⟩ saujanyajanmabhūmir yya⟨Column b⟩s

sa yuvā viṣayādhipaḥ

⟨Column c⟩ dharmmācāraṁ sucaritaṁ

⟨Column d⟩ bheje sujanalakṣaṇam· ||

34. Anuṣṭubh

⟨B9⟩ ⟨Column a⟩ svavibhūtyanurūpe ya⟨Column b⟩ś

śraddhābhaktī maheśvare

⟨Column c⟩ jananyau svarggasaṁpatte⟨Column d⟩r

bhumnā bhṛśam avarddhayat· ||

35. Āryā

⟨B10⟩ ⟨Column a⟩ yajvā viṣayādhipati⟨Column b⟩s saś śrīdṛḍhabhaktisiṅhavarmmākhyaḥ

⟨Column c⟩ jyeṣṭho ⟨’⟩tiṣṭhipad ete ⟨Column d⟩ bhrātā śrīrodravarmmārcce ||

36. Anuṣṭubh

⟨B11⟩ ⟨Column a⟩ Arccān tathāgatasyāp(i)

⟨Column b⟩ suptām asya tu dakṣiṇe

⟨Column c⟩ Unmilya sadmasaṁpattyā

⟨Column d⟩ saṁścakre yajanaṁ mahat· ||

Translation into French by Pou 2001

⟨B12–B15⟩ En 894 Śaka, le 5e jour de la lune croissante de Phālguṇa, le S.A. Vraḥ Guru transmit l’ordre royal au Tralāv Śrī Dr̥ḍhabhaktisaṣṭavarma, l’enjoignant d’accomplir le rite d’ouverture des yeux du Seigneur du royaume à Damraṅ, de célébrer le culte par un sacrifice fait de dix-huit éléments.

⟨B15–B19⟩ De concert avec le Tralāv Śrī Rodravarma, son aîné, il érigea V.K.A. Parameśvara, V.K.A. Bhagavatī, leur offrit des parures et autres biens ; créa des āśrama, des champs et des jardins en l’honneur des deux divinités ; répartit respectivement des terrains avec des équipes de serviteurs en hommage au Seigneur du royaume. Le S.A. Vraḥ Guru ordonna de fabriquer [cette] inscription, puis en présence de K.A. Rājakulamahāmantrī de l’installer à Damraṅ.

⟨B19–B22⟩ Il ordonna aux Maîtres brāhmanes de bénir ceux qui font preuve de foi et de dévotion, à savoir de dharma, et qui s’efforceront de protéger cette fondation conformément à l’ordre du roi et au souhait du pieux donateur. Il [leur] ordonna de couvrir d’imprécations ceux qui ne se conformeront pas aux prescriptions des gens doués de dharma, qui détruiront cette fondation au dieu de prendre refuge dans le commandement du roi.

⟨B22–B24⟩ Quant aux ressources de ces terres avec la foule des serviteurs attachés à V.K.A. Parameśvara et à V.K.A. Bhagavatī, ils ne relèveront pas de l’autorité des districts qui [normalement] exigent des ressources et imposent une contribution en sésame ; ils ne relèveront pas des Tralāv qui vont se succéder dorénavant ; ils constitueront la jouissance exclusive des divinités [en question].

⟨B24–B27⟩ Les personnes qui s’efforceront de protéger cette pieuse fondation conformément à l’ordre du roi, à toute la classe des Maîtres brāhmanes et aux prescription du donateur, elles obtiendront des récompenses […] des dévots de Śiva ; elles obtiendront le paradis en compagnie de leur lignée tant que dureront le soleil et la lune. [Mais] celles qui [détruiront] cette œuvre de mérite au lieu de la faire prospérer selon le souhait du donateur, celles-là encourront le mal […] des délateurs de Śiva […] [tant que] dureront le soleil et la lune.

Translation

Veneration (namaḥ) be (astu) to Śambhu, who is beyond sound (śabdātītāya), [and yet] whose body is sound [as mantra] (śabdadehāya), who is a further cause (aparahetave) other than brahman, which bestows (dadataḥ) heaven and liberation (svargāpavargam).

Rudra shone (rarāja), whose body (yatkāyaḥ), having the radiance of an incalculable number of full moons (sampūrṇendvarbudadyutiḥ), caused (vyadhāt) somehow (kenāpi) the blossoming of Gaurī’s lotus-face (gaurīvaktrāmbhojavibhām), because of her desire (icchāvaśāt).

I venerate (vande) four-armed (caturbāhum) Viṣṇu, who (yaḥ) bears (bibharti) manifest (vyaktām) form (mūrtim), surely (nu) [as though] revealing (vyañjayan) the fact that his self has (ātmanaḥ) four aspects (caturaṅśatām) which cause the universe (jagaddhetum).

Bow before (namadhvam) the creator (vedhasam), who (yaḥ), as though (iva) in order to teach (bodhayan) the supreme (param) brahman to the universe (viśvam), performed (vyadhāt), while remaining serene (śāntaḥ), the act of sitting upon a lotus (/performed the padmāsana), which is a means to achieve meditation (samādhisādhanam).

Gaurī, united (saṅgatā) in the shining (rājati) body of Rudra (rudrāṅge), shines brightly (rājatetarām), the splendour of whose body (yadaṅgaruciḥ), of flaming radiance (iddhābhā) is like (iva) that of gold (haimī) within the effulgence of crystal (sphaṭikatviṣi).

I venerate (vande) Vāgīśvarī, who (yā) set down (adhita) her presence (sannidhim) in the mouths of all the world (viśvavaktre) as speech (vāṅmayī), as though (iva) desirous of proclaiming (vivakṣuḥ) that Śiva (haram) is present in the heart (hṛtstham) incarnate in sound (śabdadeham).

There was (āsīt) a son (sūnuḥ) of Śrī Rājendravarman called (iti) Śrī Jayavarman, who (yaḥ) was [a veritable] Manu in royal morals (rājadharme), a [veritable] moon (induḥ) in the sky that was his lunar lineage (somānvayāmbare).

When Jayavarman (yatra), using Śruti and Smṛti as valid means of knowledge (śrutismṛtipramāṇena), made (kṛtavati) the Kṛtayuga (kṛtam... yugam) firm (sthiram) [again], Kali could not find (na alapsata) any space (avakāśam), [even] far away (dūram).

The Glory who is Victory (jayaśrīḥ), won by his arms (bhujārjitā), resorted (śiśrāya), in order to obtain rest (śāntaye), to the hero (vīram) Jayavarman (yam), who is especially glorious (adhiśriyam) and has the valour of Viṣṇu (śārṅgiśauryam), as though (iva) she were exhausted (jātakhedā) [as a result of being] constantly (sadā) in battles (ājau).

10.

I suppose (manye) that Jayavarman (yaḥ), has conquered (ajayat) Love (kāmam) only (eva) by means of his beauty (kāntyā), although (api) Love has his bow (sakārmukam), [on the grounds] that he was his rival in beauty (kāntipratidvandvam), [and he conquered] Anger and the others [of the passions] (roṣādīn) with his mind (dhiyā) [on the grounds that they are] the allies of Love (manmathagṛhyān).

11.

Surely (dhruvam) Jayavarman’s fieriness (yattejaḥ) had no precededent (abhūtapūrvam), because (yat), when it caused to rain (vivarṣiṣat) a shower of pearls (muktāvarṣam) on the breasts (stane) of the wives of his enemies (vairistrīṇām) because of their tears (asrubhiḥ), it remained (tasthau) in their hearts (hṛdambare).

12.

Seeing all of knowledge (śāstradarśam), Jayavarman (yaḥ) instructed (śaśāsa) his subjects (prajāḥ) in order that they might grasp the group of three [aims of man, namely Dharma, Kāma, Artha] (trivargāvāptaye). Their (āsām) gurus (guravaḥ), on the other hand (tu), were held (matāḥ) merely (kevalam) to be the agents of their upanayana (saṁskārahetavaḥ).

13.

The becoming like a man (puṃvadbhāvaḥ) of a feminine [entity] (striyāḥ) [that is taught] in [grammatical] literature (śāstre) must be (bhavet) literal (mukhyavṛttiḥ) here (iha): the fame of Jayavarman V (yatkīrtiḥ), [only] took rest (viśramaṃ gatā) after filling (vyāptā) the triple cosmos (trilokīm), like Viṣṇu.

14.

The word “king” (rājaśabdaḥ), when expressing (prāpya) Jayavarman [V] (yam) became (abhūt) fully meaningful (caritārthaḥ) because of his virtues and other qualities (guṇādibhiḥ). For other [kings] (pareṣām), however (tu), who are devoid of virtues (nirguṇānām), [the word “king” is used] randomly (yadṛcchayā), like [the name] Ḍittha (ḍitthādivat) [which has no essential meaning].

15.

Of that (tasya) Great Indra among kings (bhūbhṛnmahendrasya), who was fire [/firelike/of tamed mind/devoted to his household] (damūnasaḥ), there was (āsīt) a guru, whose intel- lect was not less (anūnadhiṣaṇaḥ) even (api) than the Master of the varṇas and āśramas of society [namely the king himself] (varṇāśramaguroḥ), and who had mastered Śaiva teachings (śaivī), […].

16.

[…] whom Lakṣmī (kuśeśayā) and Sarasvatī resorted to (śiśrāya) as a stable (sthiram) single refuge (ekasamāśrayam), pure both in lineage and in learning (vaṅśavidyāviśuddham), [being] both brahmin and Kṣatriya (brahmakṣatram), […].

17.

[…] whose intellect (yadbuddhiḥ) climbed (cakrame) in all intellectual disciplines (sarvavidyāsu) in the virtues of good people (sadguṇeṣu), and also (api) in the arts (kalāsu), as though (iva) it had a special connection [with them] (yuktibhedā) [in as much as it had arisen] from vidyātattva, guṇatattva and kalātattva (vidyāguṇakaloditā).

18.

Yajñavarāha’s generosity (yadvadanyatvam), being natural (akṛtrimam), was the essence of all prosperity (sarvvasaṃpattisāram), since (yat) he caused suppliants (arthinam) to obtain (alambhayat) wealth (artham) from one who has obtained a wish-fulfilling (labdhacintāṃaneḥ) {Whose generosity, which is [in general] the most important part of all wealth, was natural, since (yat) he caused suppliants (arthinam) to obtain (alambhayat) wealth (artham) from one who has obtained a wish-fulfilling (labdhacintāṃaneḥ).}.

19.

Having reached (samprāpya) his house (yatsadma) for the sake of well-being/wealth (bhūtaye) the noble brahmins (āryavipraiḥ) with knowledge of the three [Vedas] (traividyaiḥ) seemed as if (iva) it they were standing (sthitam) in Āryavarta because of the assemblies discussing knowledge of the meaning of the Vedas (vedārthavidyāgoṣṭhībhiḥ).

20.

Yajñavarāha (yaḥ) created (cakre) satisfaction (tṛptim) in the minds of intelligent persons from his own country and from foreign countries (svadeśaparadeśīyamanasvimanasām) by means of the flavours (rasaiḥ), conveyed through new ideas (navārthodyaiḥ), in the drama that he composed (svayaṅkṛtanāṭake).

21.

Yajñavarāha (yaḥ), [being a veritable] Puṣkarāvartta-type cloud of compassion (kāruṇyapuṣkarāvarttaḥ) delighted (nandayet) suppliants inflamed by the three fires of distress, sadness and penury (dīnaduḥkhadāridryatryanaloddīpitārthinaḥ) by means of showers of generosity (dānavṛṣṭibhiḥ).

22.

Yajñavarāha (yaḥ) would habitually enlighten (bodhayet) with his knowledge (vidyayā) learned people (budhān) about parvan days such as days on which there was an eclipse (grāsādiparvadivasam), [and he would habitually enlighten] the indigent, the blind, children and old men (dīnāndhabālavṛddhān) in all directions (dikṣu) [about the same] by means of particular gifts (dānaviśeṣataḥ).

23.

Yajñavarāha (yaḥ) after installing (sthāpayitvā) in the prescribed manner (vidhānena) a Liṅga in Īśvarapura that swelled with the power of Śiva (śivatejovibṛṅhitam) which rose (uditam) as though it was (iva) the heap of the power (tejaḥpuñjam) of the crores of mantras recited at [the moment of] its installation (yatstambhakoṭimantrasya), […].

24.

[…] with faith and devotion and wealth (śraddhābhaktivibhūtibhiḥ), although (api) fully realised with respect to his goals of special enjoyments and liberation (bhuktimuktikṛtārthaḥ), because he had still an excess of omnipotence and omniscience (kriyājñānaprakarṣitaḥ) […].

25.

[…] training (śikṣayan) men (narān) in works of craft (śilpakarmāṇi), causing them to perform (kārayan) acts of merit (sukṛtam), he installed (atiṣṭhipat) liṅgas of Śiva (śivaliṅgāni), along with other icons (v), in all directions of the country (daiśadikṣu).

26.

Of the Lord of Pārvatī (pārvatīpateḥ), who was present (sannihitasya) for a long time (ciram) in this (asmin) region[al capital] (viṣaye) this same (saḥ) Yajñavarāha caused Dṛdhabhaktisiṅhavarman (yena) to perform (akārayat) the opening [of the eyes of a statue] (unmīlanam).

27.

Śrīvatsa had installed (sthāpitā) here (atra) an image (mūrtiḥ) of Hari and Hara (śambhuśārṅginoḥ) united (saṅgatā) in one place (ekatra) which (yā sā) had previously (pūrvam) long (cirakālataḥ) been buried (magnā).

28.

Further, in the śaka year 737/747 (munivedādriśākendre), that same (tena) founder (yajvanā) (viz. Śrīvatsa) also (api) installed (sthāpitā) a statue of the Buddha (munīndrapratimā) in that place (sthāne) instead of (prati) [a statue of] Śiva (śaṅkarāt).

29.

Further (bhūyaḥ), a stone (śilāmayī) Goddess (devī) was installed (sthāpitā) in place of (prati) the Buddha (sugatāt) by an excellent founder (varayajvanā) namely (nāmnā) the brahmin (°dvijena) Śrī Śikharasvāmin.

30.

Futher (punaḥ) in the śaka year 761 (śaśikośādriśākendre), the king (narādhipatinā) installed (pratiṣṭhitam) a liṅga that was great with the power of Śiva (śivatejomahat) in place of (prati) the Goddess (devyāḥ).

31.

Dṛḍhabhaktisiṅhavarman (yaḥ), having opened up (unmīlya) this temple (sadma) [again], gave (adāt) with devotion (bhaktyā) a silver cup/vase (raupyāmatram) and twenty-five (pañcaviṅśatim) slaves (dāsānāṃ) to the Great Lord (maheśvare) [present] in the form of the liṅga (liṅgarūpe).

Bibliography

Edited by Saveros Pou (2001, pp. 115–117) with a French translation, re-edited here by Gerdi Gerschheimer, Dominic Goodall and Kunthea Chhom from the photo of estampage EFEO n. 1462. This edition and translation of the Sanskrit part is prepared in the context of the ERC DHARMA project during reading sessions in 2022 led by Dominic Goodall and S.L.P. Anjaneya Sarma (EFEO), and attended by Kunthea Chhom, Harunaga Isaacson, Judit Törzsök et al. It is based on the unpublished edition of Gerdi Gerschheimer and on the partial edition (also based on that of Gerdi Gerschheimer) by Julia Estève (2009, pp. 520–523), which covers stanzas 26–36. Gerdi Gerschheimer’s edition is based on the EFEO estampage n. 1462, on an estampage belonging to Claude Jacques, and on an edition in a Thai journal (CNPT).

Primary

[SP] Pou, Saveros. 2001. Nouvelles inscriptions du Cambodge, volumes II et III. Paris: École française d’Extrême-Orient. [URL]. Pages 115–117.

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<l n="b">caritārtho guṇādibhiḥ</l>

<l n="c"><milestone unit="column" n="c"/>ditthādivat pareṣān tu</l>

<l n="d"><milestone unit="column" n="d"/>nirguṇānāṁ yadr̥cchayā <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A15"/><milestone unit="column" n="a"/>tasya bhūbhr̥nmahendrasya</l>

<l n="b"><milestone unit="column" n="b"/>gurur āsid damūnasaḥ</l>

<l n="c"><milestone unit="column" n="c"/>yo nūnadhiṣaṇaś śaivī</l>

<l n="d"><milestone unit="column" n="d"/>varṇnāśramaguror api <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A16"/><milestone unit="column" n="a"/>vaṅśavidyāviśuddhaṁ yaṁ</l>

<l n="b"><milestone unit="column" n="b"/>vrahmakṣatraṁ kuśeśayā</l>

<l n="c"><milestone unit="column" n="c"/>sarasvatī ca śiśrāya</l>

<l n="d"><milestone unit="column" n="d"/>sthiram ekasamāśrayam· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A17"/><milestone unit="column" n="a"/>cakrame sarvvavidyāsu</l>

<l n="b"><milestone unit="column" n="b"/>sadguṇeṣu kalāsv api</l>

<l n="c"><milestone unit="column" n="c"/>yadvuddhir yyuktibhedeva</l>

<l n="d"><milestone unit="column" n="d"/>vidyāguṇakaloditā <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a" enjamb="yes"><lb n="A18"/><milestone unit="column" n="a"/>sarvvasaṃpattisāraṁ ya<milestone unit="column" n="b" break="no"/>d</l>

<l n="b">-vadanyatvam akṛtrimam·</l>

<l n="c"><milestone unit="column" n="c"/>lavdhacintāmaṇer artha<milestone unit="column" n="d" break="no"/>m</l>

<l n="d">arth<supplied reason="omitted">i</supplied>naṁ yad alambhayat· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a" enjamb="yes"><lb n="A19"/><milestone unit="column" n="a"/>traividyair āryyaviprair yya<milestone unit="column" n="b" break="no"/>t</l>

<l n="b">-sadma saṁprāpya bhūtaye</l>

<l n="c" real="++-++++-"><milestone unit="column" n="c"/>vedārthavidyāgoṣṭhībhi<milestone unit="column" n="d" break="no"/>r</l>

<l n="d">āryyāvartta iva sthitam· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A20"/><milestone unit="column" n="a"/>cakre tṛptin navārthodyai<milestone unit="column" n="b" break="no"/>r</l>

<l n="b">yyas svayaṅkṛtanāṭake</l>

<l n="c" enjamb="yes"><milestone unit="column" n="c"/>svadeśaparadeśīya</l>

<l n="d"><milestone unit="column" n="d"/>manasvimanasāṁ rasaiḥ <supplied reason="lost"><g type="ddandaOrnate">.</g></supplied></l>

</lg>

<l n="a" enjamb="yes"><lb n="A21"/><milestone unit="column" n="a"/>yo dīnad<unclear>u</unclear>ḥkhadāridrya</l>

<l n="b"><milestone unit="column" n="b"/>-tryanaloddīpitārthinaḥ</l>

<l n="c"><milestone unit="column" n="c"/>kāruṇyapuṣkarāvartto</l>

<l n="d"><milestone unit="column" n="d"/>nandayed dānavr̥ṣṭibhiḥ <unclear><g type="ddandaOrnate">.</g></unclear></l>

</lg>

<l n="a" real="++-+---+"><lb n="A22"/><milestone unit="column" n="a"/>grāsādiparv<unclear>v</unclear>adivasaṁ</l>

<l n="b"><milestone unit="column" n="b"/>vidyayā vodhayed vudhān·</l>

<l n="c"><milestone unit="column" n="c"/>dīnāndhavālavṛddhān yo</l>

<l n="d"><milestone unit="column" n="d"/>dikṣu dānavi<unclear>śeṣa</unclear>taḥ <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A23"/><milestone unit="column" n="a"/>yo liṅgam īśvarapure</l>

<l n="b"><milestone unit="column" n="b"/>ś<supplied reason="lost">i</supplied>vatejovivr̥ṅhitam·</l>

<l n="c"><milestone unit="column" n="c"/>yat sambhakoṭimantrasya</l>

<l n="d"><milestone unit="column" n="d"/>tejaḥpuñjam ivoditam· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A24"/><milestone unit="column" n="a"/>sthāpayitvā vidhānena</l>

<l n="b"><milestone unit="column" n="b"/>śraddhābhaktivibhūtibhiḥ</l>

<l n="c"><milestone unit="column" n="c"/>bhuktimuktikr̥tārtho <supplied reason="subaudible">’</supplied>pi</l>

<l n="d"><milestone unit="column" n="d"/>kriyājñānaprakarṣitaḥ <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="A25"/><milestone unit="column" n="a"/>śikṣayañ chilpakarmmāṇi</l>

<l n="b"><milestone unit="column" n="b"/>kārayan sukṛtan narān·</l>

<l n="c"><milestone unit="column" n="c"/>yo daiśadikṣu sārccāni</l>

<l n="d"><milestone unit="column" n="d"/>śivaliṅgāny atiṣṭhipat· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B1"/><milestone unit="column" n="a"/><unclear>c</unclear><supplied reason="lost">i</supplied>raṁ sannihitasyāsmin·</l>

<l n="b"><milestone unit="column" n="b"/>viṣaye pārvvatīpateḥ</l>

<l n="c"><milestone unit="column" n="c"/>yena yajñavarāhas sa</l>

<l n="d"><milestone unit="column" n="d"/>unmīlanam akārayat· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B2"/><milestone unit="column" n="a"/>Ekatra saṅgatā mūrtti<milestone unit="column" n="b" break="no"/>s</l>

<l n="b">sthāpitā śambhuśārṅginoḥ</l>

<l n="c"><milestone unit="column" n="c"/>śrīvatsenātra pūrvvaṁ yā</l>

<l n="d"><milestone unit="column" n="d"/>sā magnā cirakālataḥ <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B3"/><milestone unit="column" n="a"/>munivedādriśākendre</l>

<l n="b"><milestone unit="column" n="b"/>munīndrapratimā punaḥ</l>

<l n="c"><milestone unit="column" n="c"/>tenāpi yajvanā sthāne</l>

<l n="d"><milestone unit="column" n="d"/>sthāpitā śaṅkarāt prati <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B4"/><milestone unit="column" n="a"/>bhūyaś śilāmayī devī</l>

<l n="b"><milestone unit="column" n="b"/>sthāpitā sugatāt prati</l>

<l n="c" enjamb="yes"><milestone unit="column" n="c"/>nāmnā śrīśikharasvāmi</l>

<l n="d"><milestone unit="column" n="d"/>-dvijena varayajvanā <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B5"/><milestone unit="column" n="a"/>śaśikośādriśākendre</l>

<l n="b"><milestone unit="column" n="b"/>narādhipatinā punaḥ</l>

<l n="c"><milestone unit="column" n="c"/>śivatejomahal liṅgaṁ</l>

<l n="d"><milestone unit="column" n="d"/>prati devyāḥ pratiṣṭhitam· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B6"/><milestone unit="column" n="a"/>Idam unmīlya yas sa(dm)a</l>

<l n="b"><milestone unit="column" n="b"/>liṅgarūpe maheśvare</l>

<l n="c"><milestone unit="column" n="c"/>ropyā<unclear>m</unclear>atram adād bhaktyā</l>

<l n="d"><milestone unit="column" n="d"/>dāsānāṁ pañcaviṅśatim· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a" real="++-+---+"><lb n="B7"/><milestone unit="column" n="a"/>yo <supplied reason="subaudible">’</supplied>kalpa<supplied reason="omitted">ya</supplied>t pratidina<supplied reason="lost">ṁ</supplied></l>

<l n="b"><milestone unit="column" n="b"/>bhaktyaikadroṇatandulān·</l>

<l n="c"><milestone unit="column" n="c"/>sārāmam āśramau cakre</l>

<l n="d"><milestone unit="column" n="d"/>saṃpūrṇno sarvvasaṁpadā <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B8"/><milestone unit="column" n="a"/>saujanyajanmabhūmir yya<milestone unit="column" n="b" break="no"/>s</l>

<l n="b">sa yuvā viṣayādhipaḥ</l>

<l n="c" real="++++---+"><milestone unit="column" n="c"/>dharmmācāraṁ sucaritaṁ</l>

<l n="d"><milestone unit="column" n="d"/>bheje sujanalakṣaṇam· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B9"/><milestone unit="column" n="a"/>svavibhūtyanurūpe ya<milestone unit="column" n="b" break="no"/>ś</l>

<l n="b">śraddhābhaktī maheśvare</l>

<l n="c"><milestone unit="column" n="c"/>jananyau svarggasaṁpatte<milestone unit="column" n="d" break="no"/>r</l>

<l n="d">bhumnā bhṛśam avarddhayat· <g type="ddandaOrnate">.</g></l>

</lg>

<l n="ab"><lb n="B10"/><milestone unit="column" n="a"/>yajvā viṣayādhipati<milestone unit="column" n="b" break="no"/>s saś śrīdṛḍhabhaktisiṅhavarmmākhyaḥ</l>

<l n="cd"><milestone unit="column" n="c"/>jyeṣṭho <supplied reason="subaudible">’</supplied>tiṣṭhipad ete<milestone unit="column" n="d"/>bhrātā śrīrodravarmmārcce <g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="B11"/><milestone unit="column" n="a"/>Arccān tathāgatasyāp<unclear>i</unclear></l>

<l n="b"><milestone unit="column" n="b"/>suptām asya tu dakṣiṇe</l>

<l n="c"><milestone unit="column" n="c"/>Unmilya sadmasaṁpattyā</l>

<l n="d"><milestone unit="column" n="d"/>saṁścakre yajanaṁ mahat· <g type="ddandaOrnate">.</g></l>

</lg>

<lb n="B12"/><g type="ddandaOrnate">.</g> <g type="floret">.</g> <g type="ddandaOrnate">.</g> <num value="892">892</num> <unclear>śaka</unclear> pañcamī ket· phālguṇa nu steṅ· Añ· vraḥ guru pandval· vraḥ śāsana ta tralāva

<lb n="B13"/>śrī dr̥ḍhabha<unclear>kt</unclear>is<unclear>i</unclear>ṅhavarmma pi pre Unmīlita vraḥ kamrateṅ· Añ· ta rājya Āy· damraṅ· pre thve pūjā

<lb n="B14"/>leṅ· taṅgal· Aṣṭādaśāṅga yajña <g type="dotMid">.</g> tralāva thve roha vraḥ śāsana <g type="dotMid">.</g> tralāva jvan· bhājana jvan· khñuṁ Oy·

<lb n="B15"/>caṁnāṁ <unclear>ś</unclear>vetatandula Ekadroṇa pratidina ta vraḥ kamrateṅ· Añ· <g type="dotMid">.</g> tralāva sanme ni nu tralā<lb n="B16" break="no"/>va śrī rodravarmma ta qryāma sthāpanā vraḥ kamrateṅ· Añ· parameśvara vraḥ kamrateṅ· Añ· bhagava<lb n="B17" break="no"/><unclear>t</unclear><supplied reason="lost">ī</supplied> Oy<unclear>·</unclear> Ābharaṇa bhoga thve Āśrama kṣetrārāma pi kalpanā ta vraḥ kamrateṅ· Añ· ta vyara nu bhū<lb n="B18" break="no"/>mibhāga bhr̥tyavargga pratyeka leṅ· vraḥ kamrateṅ· Añ· ta rājya <g type="dotMid">.</g> steṅ· Añ· vraḥ guru pre thve praśasta

<lb n="B19"/>pi samakṣa nu kaṁsteṅ· Añ· rājakula mahāmantrī pi pre sthāpanā Āy· damraṅ· <g type="dotMid">.</g> pre vrāhmaṇācāryya Oy·

<lb n="B20"/>vara ge ta mān· śraddhābhaktī ta gi dharmma pi ñyāṅ· paripāla puṇya neḥ roha rājaśāsana nu Iṣṭi gi yajamāna

<lb n="B21"/>ta mā<unclear>n</unclear>a dharmma <g type="dotMid">.</g> pre Oy· śāpa ge ta vvaṁ thve ro<unclear>ha ka</unclear><supplied reason="lost">l</supplied><unclear>pa</unclear>nā qna<unclear>k</unclear> ta mān dharmma ta ti Upāśraya nu rājaśāsana pi hiṅ·<lb n="B22" break="no"/>sā puṇya neḥ <g type="dotMid">.</g> nau ruva Upāya bhūmibhāga bhr̥tyākara phoṅ· nai vraḥ kamrateṅ· Añ· parameśvara nu vraḥ kamra<lb n="B23" break="no"/><unclear>t</unclear>eṅ· Añ· bhagavatī vvaṁ Āc ti Āyatta ta gi viṣaya pi dār· Ākara pi <unclear>p</unclear>re ta cañcūla phoṅ· vvaṁ Āc ti Āyatta ta qnak ta

<lb n="B24"/>jā tralāva pradvānna dau jā bhukta bhoga vraḥ kamrateṅ· Añ· gus· <g type="dotMid">.</g> nau ge ta ñyāṅ· paripāla neḥ dharmma neḥ

<lb n="B25"/>roha rājaśāsana nu samudāya vrāhmaṇā<unclear>cā</unclear>ryya roha kalpanā yajamā<unclear>na</unclear> <gap reason="lost" quantity="1" unit="character"/> <unclear>m</unclear>ān· phala phleya śivabhakti ge mān·

<lb n="B26"/>svargga nu santāna phoṅ<unclear>·</unclear> yāva<unclear>t</unclear>· vraḥ <unclear>ca</unclear><supplied reason="lost">ndrādit</supplied>y<unclear>a</unclear> mān· leya <unclear><g type="dotMid">.</g> nau</unclear> <supplied reason="lost">ge</supplied> <unclear>ta h</unclear>i<supplied reason="lost">ṅsā</supplied> <supplied reason="lost">pu</supplied>ṇya neḥ pi vva<unclear>ṁ</unclear> va<supplied reason="lost">r</supplied>d<unclear>dh</unclear>a roha kalpanā

<lb n="B27"/>yajamāna ge mān· pāpa <unclear>ph</unclear>leya śiva<gap reason="lost" quantity="15" unit="character"/> vraḥ candrāditya mān leya <g type="ddandaOrnate">.</g> <g type="floret">.</g>

<lb n="C18"/>kaṁvrau <gap reason="lost" extent="unknown" unit="character"/>

<lb n="C21"/>kaṁprvāt· kvana <num value="3"><g type="numeral">III</g></num> tai <gap reason="lost" extent="unknown" unit="character"/>

<lb n="C23"/>thayak· tai <seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="component"/></seg><seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="component"/></seg> <unclear>māgha</unclear> <gap reason="lost" quantity="2" unit="character"/>

<lb n="C25"/>khñuṁ vraḥ kamrateṅ· A<lb n="C26" break="no"/>ñ· bhagavata gho kaṁ<lb n="C27" break="no"/>prāt<unclear>·</unclear> gho kañjan<unclear>·</unclear>

<lb n="C28"/>gho Uy· gho <unclear>kā</unclear><lb n="C29" break="no"/>nta gho nārāya gho

<lb n="C30"/><unclear>saṁAp·</unclear> tai prvāt· <gap reason="lost" quantity="1" unit="character"/>

</div>

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En 894 Śaka, le 5e jour de la lune croissante de Phālguṇa, le S.A. Vraḥ Guru transmit l'ordre royal au Tralāv Śrī Dr̥ḍhabhaktisaṣṭavarma, l'enjoignant d'accomplir le rite d'ouverture des yeux du Seigneur du royaume à Damraṅ, de célébrer le culte par un sacrifice fait de dix-huit éléments.

De concert avec le Tralāv Śrī Rodravarma, son aîné, il érigea V.K.A. Parameśvara, V.K.A. Bhagavatī, leur offrit des parures et autres biens ; créa des <foreign>āśrama</foreign>, des champs et des jardins en l'honneur des deux divinités ; répartit respectivement des terrains avec des équipes de serviteurs en hommage au Seigneur du royaume. Le S.A. Vraḥ Guru ordonna de fabriquer <supplied reason="subaudible">cette</supplied> inscription, puis en présence de K.A. Rājakulamahāmantrī de l'installer à Damraṅ.

Il ordonna aux Maîtres brāhmanes de bénir ceux qui font preuve de foi et de dévotion, à savoir de <foreign>dharma</foreign>, et qui s'efforceront de protéger cette fondation conformément à l'ordre du roi et au souhait du pieux donateur. Il <supplied reason="subaudible">leur</supplied> ordonna de couvrir d'imprécations ceux qui ne se conformeront pas aux prescriptions des gens doués de dharma, qui détruiront cette fondation au dieu de prendre refuge dans le commandement du roi.

Quant aux ressources de ces terres avec la foule des serviteurs attachés à V.K.A. Parameśvara et à V.K.A. Bhagavatī, ils ne relèveront pas de l'autorité des districts qui <supplied reason="subaudible">normalement</supplied> exigent des ressources et imposent une contribution en sésame ; ils ne relèveront pas des Tralāv qui vont se succéder dorénavant ; ils constitueront la jouissance exclusive des divinités <supplied reason="subaudible">en question</supplied>.

Les personnes qui s'efforceront de protéger cette pieuse fondation conformément à l'ordre du roi, à toute la classe des Maîtres brāhmanes et aux prescription du donateur, elles obtiendront des récompenses <gap reason="lost"/> des dévots de Śiva ; elles obtiendront le paradis en compagnie de leur lignée tant que dureront le soleil et la lune. <supplied reason="subaudible">Mais</supplied> celles qui <supplied reason="subaudible">détruiront</supplied> cette œuvre de mérite au lieu de la faire prospérer selon le souhait du donateur, celles-là encourront le mal <gap reason="lost"/> des délateurs de Śiva <gap reason="lost"/> <supplied reason="subaudible">tant que</supplied> dureront le soleil et la lune.

</div>

Veneration <supplied reason="explanation"><foreign>namaḥ</foreign></supplied> be <supplied reason="explanation"><foreign>astu</foreign></supplied> to Śambhu, who is beyond sound <supplied reason="explanation"><foreign>śabdātītāya</foreign></supplied>, <supplied reason="subaudible">and yet</supplied> whose body is sound <supplied reason="subaudible">as mantra</supplied> <supplied reason="explanation"><foreign>śabdadehāya</foreign></supplied>, who is a further cause <supplied reason="explanation"><foreign>aparahetave</foreign></supplied> other than brahman, which bestows <supplied reason="explanation"><foreign>dadataḥ</foreign></supplied> heaven and liberation <supplied reason="explanation"><foreign>svargāpavargam</foreign></supplied>.

Rudra shone <supplied reason="explanation"><foreign>rarāja</foreign></supplied>, whose body <supplied reason="explanation"><foreign>yatkāyaḥ</foreign></supplied>, having the radiance of an incalculable number of full moons <supplied reason="explanation"><foreign>sampūrṇendvarbudadyutiḥ</foreign></supplied>, caused <supplied reason="explanation"><foreign>vyadhāt</foreign></supplied> somehow <supplied reason="explanation"><foreign>kenāpi</foreign></supplied> the blossoming of Gaurī’s lotus-face <supplied reason="explanation"><foreign>gaurīvaktrāmbhojavibhām</foreign></supplied>, because of her desire <supplied reason="explanation"><foreign>icchāvaśāt</foreign></supplied>.

I venerate <supplied reason="explanation"><foreign>vande</foreign></supplied> four-armed <supplied reason="explanation"><foreign>caturbāhum</foreign></supplied> Viṣṇu, who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> bears <supplied reason="explanation"><foreign>bibharti</foreign></supplied> manifest <supplied reason="explanation"><foreign>vyaktām</foreign></supplied> form <supplied reason="explanation"><foreign>mūrtim</foreign></supplied>, surely <supplied reason="explanation"><foreign>nu</foreign></supplied> <supplied reason="subaudible">as though</supplied> revealing <supplied reason="explanation"><foreign>vyañjayan</foreign></supplied> the fact that his self has <supplied reason="explanation"><foreign>ātmanaḥ</foreign></supplied> four aspects <supplied reason="explanation"><foreign>caturaṅśatām</foreign></supplied> which cause the universe <supplied reason="explanation"><foreign>jagaddhetum</foreign></supplied>.

Bow before <supplied reason="explanation"><foreign>namadhvam</foreign></supplied> the creator <supplied reason="explanation"><foreign>vedhasam</foreign></supplied>, who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> in order to teach <supplied reason="explanation"><foreign>bodhayan</foreign></supplied> the supreme <supplied reason="explanation"><foreign>param</foreign></supplied> brahman to the universe <supplied reason="explanation"><foreign>viśvam</foreign></supplied>, performed <supplied reason="explanation"><foreign>vyadhāt</foreign></supplied>, while remaining serene <supplied reason="explanation"><foreign>śāntaḥ</foreign></supplied>, the act of sitting upon a lotus (/performed the padmāsana), which is a means to achieve meditation <supplied reason="explanation"><foreign>samādhisādhanam</foreign></supplied>.

Gaurī, united <supplied reason="explanation"><foreign>saṅgatā</foreign></supplied> in the shining <supplied reason="explanation"><foreign>rājati</foreign></supplied> body of Rudra <supplied reason="explanation"><foreign>rudrāṅge</foreign></supplied>, shines brightly <supplied reason="explanation"><foreign>rājatetarām</foreign></supplied>, the splendour of whose body <supplied reason="explanation"><foreign>yadaṅgaruciḥ</foreign></supplied>, of flaming radiance <supplied reason="explanation"><foreign>iddhābhā</foreign></supplied> is like <supplied reason="explanation"><foreign>iva</foreign></supplied> that of gold <supplied reason="explanation"><foreign>haimī</foreign></supplied> within the effulgence of crystal <supplied reason="explanation"><foreign>sphaṭikatviṣi</foreign></supplied>.

I venerate <supplied reason="explanation"><foreign>vande</foreign></supplied> Vāgīśvarī, who <supplied reason="explanation"><foreign>yā</foreign></supplied> set down <supplied reason="explanation"><foreign>adhita</foreign></supplied> her presence <supplied reason="explanation"><foreign>sannidhim</foreign></supplied> in the mouths of all the world <supplied reason="explanation"><foreign>viśvavaktre</foreign></supplied> as speech <supplied reason="explanation"><foreign>vāṅmayī</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> desirous of proclaiming <supplied reason="explanation"><foreign>vivakṣuḥ</foreign></supplied> that Śiva <supplied reason="explanation"><foreign>haram</foreign></supplied> is present in the heart <supplied reason="explanation"><foreign>hṛtstham</foreign></supplied> incarnate in sound <supplied reason="explanation"><foreign>śabdadeham</foreign></supplied>.

There was <supplied reason="explanation"><foreign>āsīt</foreign></supplied> a son <supplied reason="explanation"><foreign>sūnuḥ</foreign></supplied> of Śrī Rājendravarman called <supplied reason="explanation"><foreign>iti</foreign></supplied> Śrī Jayavarman, who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> was <supplied reason="subaudible">a veritable</supplied> Manu in royal morals <supplied reason="explanation"><foreign>rājadharme</foreign></supplied>, a <supplied reason="subaudible">veritable</supplied> moon <supplied reason="explanation"><foreign>induḥ</foreign></supplied> in the sky that was his lunar lineage <supplied reason="explanation"><foreign>somānvayāmbare</foreign></supplied>.

When Jayavarman <supplied reason="explanation"><foreign>yatra</foreign></supplied>, using Śruti and Smṛti as valid means of knowledge <supplied reason="explanation"><foreign>śrutismṛtipramāṇena</foreign></supplied>, made <supplied reason="explanation"><foreign>kṛtavati</foreign></supplied> the Kṛtayuga <supplied reason="explanation"><foreign>kṛtam... yugam</foreign></supplied> firm <supplied reason="explanation"><foreign>sthiram</foreign></supplied> <supplied reason="subaudible">again</supplied>, Kali could not find <supplied reason="explanation"><foreign>na alapsata</foreign></supplied> any space <supplied reason="explanation"><foreign>avakāśam</foreign></supplied>, <supplied reason="subaudible">even</supplied> far away <supplied reason="explanation"><foreign>dūram</foreign></supplied>.

The Glory who is Victory <supplied reason="explanation"><foreign>jayaśrīḥ</foreign></supplied>, won by his arms <supplied reason="explanation"><foreign>bhujārjitā</foreign></supplied>, resorted <supplied reason="explanation"><foreign>śiśrāya</foreign></supplied>, in order to obtain rest <supplied reason="explanation"><foreign>śāntaye</foreign></supplied>, to the hero <supplied reason="explanation"><foreign>vīram</foreign></supplied> Jayavarman <supplied reason="explanation"><foreign>yam</foreign></supplied>, who is especially glorious <supplied reason="explanation"><foreign>adhiśriyam</foreign></supplied> and has the valour of Viṣṇu <supplied reason="explanation"><foreign>śārṅgiśauryam</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> she were exhausted <supplied reason="explanation"><foreign>jātakhedā</foreign></supplied> <supplied reason="subaudible">as a result of being</supplied> constantly <supplied reason="explanation"><foreign>sadā</foreign></supplied> in battles <supplied reason="explanation"><foreign>ājau</foreign></supplied>.

I suppose <supplied reason="explanation"><foreign>manye</foreign></supplied> that Jayavarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, has conquered <supplied reason="explanation"><foreign>ajayat</foreign></supplied> Love <supplied reason="explanation"><foreign>kāmam</foreign></supplied> only <supplied reason="explanation"><foreign>eva</foreign></supplied> by means of his beauty <supplied reason="explanation"><foreign>kāntyā</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> Love has his bow <supplied reason="explanation"><foreign>sakārmukam</foreign></supplied>, <supplied reason="subaudible">on the grounds</supplied> that he was his rival in beauty <supplied reason="explanation"><foreign>kāntipratidvandvam</foreign></supplied>, <supplied reason="subaudible">and he conquered</supplied> Anger and the others [of the passions] <supplied reason="explanation"><foreign>roṣādīn</foreign></supplied> with his mind <supplied reason="explanation"><foreign>dhiyā</foreign></supplied> <supplied reason="subaudible">on the grounds that they are</supplied> the allies of Love <supplied reason="explanation"><foreign>manmathagṛhyān</foreign></supplied>.

Surely <supplied reason="explanation"><foreign>dhruvam</foreign></supplied> Jayavarman’s fieriness <supplied reason="explanation"><foreign>yattejaḥ</foreign></supplied> had no precededent <supplied reason="explanation"><foreign>abhūtapūrvam</foreign></supplied>, because <supplied reason="explanation"><foreign>yat</foreign></supplied>, when it caused to rain <supplied reason="explanation"><foreign>vivarṣiṣat</foreign></supplied> a shower of pearls <supplied reason="explanation"><foreign>muktāvarṣam</foreign></supplied> on the breasts <supplied reason="explanation"><foreign>stane</foreign></supplied> of the wives of his enemies <supplied reason="explanation"><foreign>vairistrīṇām</foreign></supplied> because of their tears <supplied reason="explanation"><foreign>asrubhiḥ</foreign></supplied>, it remained <supplied reason="explanation"><foreign>tasthau</foreign></supplied> in their hearts <supplied reason="explanation"><foreign>hṛdambare</foreign></supplied>.

Seeing all of knowledge <supplied reason="explanation"><foreign>śāstradarśam</foreign></supplied>, Jayavarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> instructed <supplied reason="explanation"><foreign>śaśāsa</foreign></supplied> his subjects <supplied reason="explanation"><foreign>prajāḥ</foreign></supplied> in order that they might grasp the group of three <supplied reason="subaudible">aims of man, namely Dharma, Kāma, Artha</supplied> <supplied reason="explanation"><foreign>trivargāvāptaye</foreign></supplied>. Their <supplied reason="explanation"><foreign>āsām</foreign></supplied> gurus <supplied reason="explanation"><foreign>guravaḥ</foreign></supplied>, on the other hand <supplied reason="explanation"><foreign>tu</foreign></supplied>, were held <supplied reason="explanation"><foreign>matāḥ</foreign></supplied> merely <supplied reason="explanation"><foreign>kevalam</foreign></supplied> to be the agents of their upanayana <supplied reason="explanation"><foreign>saṁskārahetavaḥ</foreign></supplied>.

The becoming like a man <supplied reason="explanation"><foreign>puṃvadbhāvaḥ</foreign></supplied> of a feminine <supplied reason="subaudible">entity<foreign/></supplied> <supplied reason="explanation"><foreign>striyāḥ</foreign></supplied> <supplied reason="subaudible">that is taught</supplied> in <supplied reason="subaudbile">grammatical</supplied> literature <supplied reason="explanation"><foreign>śāstre</foreign></supplied> must be <supplied reason="explanation"><foreign>bhavet</foreign></supplied> literal <supplied reason="explanation"><foreign>mukhyavṛttiḥ</foreign></supplied> here <supplied reason="explanation"><foreign>iha</foreign></supplied>: the fame of Jayavarman V <supplied reason="explanation"><foreign>yatkīrtiḥ</foreign></supplied>, <supplied reason="subaudible">only</supplied> took rest <supplied reason="explanation"><foreign>viśramaṃ gatā</foreign></supplied> after filling <supplied reason="explanation"><foreign>vyāptā</foreign></supplied> the triple cosmos <supplied reason="explanation"><foreign>trilokīm</foreign></supplied>, like Viṣṇu.

The word “king” <supplied reason="explanation"><foreign>rājaśabdaḥ</foreign></supplied>, when expressing <supplied reason="explanation"><foreign>prāpya</foreign></supplied> Jayavarman <supplied reason="subaudible">V</supplied> <supplied reason="explanation"><foreign>yam</foreign></supplied> became <supplied reason="explanation"><foreign>abhūt</foreign></supplied> fully meaningful <supplied reason="explanation"><foreign>caritārthaḥ</foreign></supplied> because of his virtues and other qualities <supplied reason="explanation"><foreign>guṇādibhiḥ</foreign></supplied>. For other <supplied reason="subaudible">kings</supplied> <supplied reason="explanation"><foreign>pareṣām</foreign></supplied>, however <supplied reason="explanation"><foreign>tu</foreign></supplied>, who are devoid of virtues <supplied reason="explanation"><foreign>nirguṇānām</foreign></supplied>, <supplied reason="subaudible">the word “king” is used</supplied> randomly <supplied reason="explanation"><foreign>yadṛcchayā</foreign></supplied>, like <supplied reason="subaudible">the name</supplied> Ḍittha <supplied reason="explanation"><foreign>ḍitthādivat</foreign></supplied> <supplied reason="subaudible">which has no essential meaning</supplied>.

Of that <supplied reason="explanation"><foreign>tasya</foreign></supplied> Great Indra among kings <supplied reason="explanation"><foreign>bhūbhṛnmahendrasya</foreign></supplied>, who was fire [/firelike/of tamed mind/devoted to his household] <supplied reason="explanation"><foreign>damūnasaḥ</foreign></supplied>, there was <supplied reason="explanation"><foreign>āsīt</foreign></supplied> a guru, whose intel- lect was not less <supplied reason="explanation"><foreign>anūnadhiṣaṇaḥ</foreign></supplied> even <supplied reason="explanation"><foreign>api</foreign></supplied> than the Master of the varṇas and āśramas of society <supplied reason="subaudible">namely the king himself</supplied> <supplied reason="explanation"><foreign>varṇāśramaguroḥ</foreign></supplied>, and who had mastered Śaiva teachings <supplied reason="explanation"><foreign>śaivī</foreign></supplied>, <gap reason="lost"/>.

<gap reason="lost"/> whom Lakṣmī <supplied reason="explanation"><foreign>kuśeśayā</foreign></supplied> and Sarasvatī resorted to <supplied reason="explanation"><foreign>śiśrāya</foreign></supplied> as a stable <supplied reason="explanation"><foreign>sthiram</foreign></supplied> single refuge <supplied reason="explanation"><foreign>ekasamāśrayam</foreign></supplied>, pure both in lineage and in learning <supplied reason="explanation"><foreign>vaṅśavidyāviśuddham</foreign></supplied>, <supplied reason="subaudible">being</supplied> both brahmin and Kṣatriya <supplied reason="explanation"><foreign>brahmakṣatram</foreign></supplied>, <gap reason="lost"/>.

<gap reason="lost"/> whose intellect <supplied reason="explanation"><foreign>yadbuddhiḥ</foreign></supplied> climbed <supplied reason="explanation"><foreign>cakrame</foreign></supplied> in all intellectual disciplines <supplied reason="explanation"><foreign>sarvavidyāsu</foreign></supplied> in the virtues of good people <supplied reason="explanation"><foreign>sadguṇeṣu</foreign></supplied>, and also <supplied reason="explanation"><foreign>api</foreign></supplied> in the arts <supplied reason="explanation"><foreign>kalāsu</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> it had a special connection <supplied reason="subaudible">with them</supplied> <supplied reason="explanation"><foreign>yuktibhedā</foreign></supplied> <supplied reason="subaudible">in as much as it had arisen</supplied> from vidyātattva, guṇatattva and kalātattva <supplied reason="explanation"><foreign>vidyāguṇakaloditā</foreign></supplied>.

Yajñavarāha’s generosity <supplied reason="explanation"><foreign>yadvadanyatvam</foreign></supplied>, being natural <supplied reason="explanation"><foreign>akṛtrimam</foreign></supplied>, was the essence of all prosperity <supplied reason="explanation"><foreign>sarvvasaṃpattisāram</foreign></supplied>, since <supplied reason="explanation"><foreign>yat</foreign></supplied> he caused suppliants <supplied reason="explanation"><foreign>arthinam</foreign></supplied> to obtain <supplied reason="explanation"><foreign>alambhayat</foreign></supplied> wealth <supplied reason="explanation"><foreign>artham</foreign></supplied> from one who has obtained a wish-fulfilling <supplied reason="explanation"><foreign>labdhacintāṃaneḥ</foreign></supplied> <seg rend="pun">Whose generosity, which is <supplied reason="subaudible">in general</supplied> the most important part of all wealth, was natural, since <supplied reason="explanation"><foreign>yat</foreign></supplied> he caused suppliants <supplied reason="explanation"><foreign>arthinam</foreign></supplied> to obtain <supplied reason="explanation"><foreign>alambhayat</foreign></supplied> wealth <supplied reason="explanation"><foreign>artham</foreign></supplied> from one who has obtained a wish-fulfilling <supplied reason="explanation"><foreign>labdhacintāṃaneḥ</foreign></supplied>.</seg>.

Having reached <supplied reason="explanation"><foreign>samprāpya</foreign></supplied> his house <supplied reason="explanation"><foreign>yatsadma</foreign></supplied> for the sake of well-being/wealth <supplied reason="explanation"><foreign>bhūtaye</foreign></supplied> the noble brahmins <supplied reason="explanation"><foreign>āryavipraiḥ</foreign></supplied> with knowledge of the three <supplied reason="subaudible">Vedas</supplied> <supplied reason="explanation"><foreign>traividyaiḥ</foreign></supplied> seemed as if <supplied reason="explanation"><foreign>iva</foreign></supplied> it they were standing <supplied reason="explanation"><foreign>sthitam</foreign></supplied> in Āryavarta because of the assemblies discussing knowledge of the meaning of the Vedas <supplied reason="explanation"><foreign>vedārthavidyāgoṣṭhībhiḥ</foreign></supplied>.

Yajñavarāha <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> created <supplied reason="explanation"><foreign>cakre</foreign></supplied> satisfaction <supplied reason="explanation"><foreign>tṛptim</foreign></supplied> in the minds of intelligent persons from his own country and from foreign countries <supplied reason="explanation"><foreign>svadeśaparadeśīyamanasvimanasām</foreign></supplied> by means of the flavours <supplied reason="explanation"><foreign>rasaiḥ</foreign></supplied>, conveyed through new ideas <supplied reason="explanation"><foreign>navārthodyaiḥ</foreign></supplied>, in the drama that he composed <supplied reason="explanation"><foreign>svayaṅkṛtanāṭake</foreign></supplied>.

Yajñavarāha <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, <supplied reason="subaudible">being a veritable</supplied> Puṣkarāvartta-type cloud of compassion <supplied reason="explanation"><foreign>kāruṇyapuṣkarāvarttaḥ</foreign></supplied> delighted <supplied reason="explanation"><foreign>nandayet</foreign></supplied> suppliants inflamed by the three fires of distress, sadness and penury <supplied reason="explanation"><foreign>dīnaduḥkhadāridryatryanaloddīpitārthinaḥ</foreign></supplied> by means of showers of generosity <supplied reason="explanation"><foreign>dānavṛṣṭibhiḥ</foreign></supplied>.

Yajñavarāha <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> would habitually enlighten <supplied reason="explanation"><foreign>bodhayet</foreign></supplied> with his knowledge <supplied reason="explanation"><foreign>vidyayā</foreign></supplied> learned people <supplied reason="explanation"><foreign>budhān</foreign></supplied> about parvan days such as days on which there was an eclipse <supplied reason="explanation"><foreign>grāsādiparvadivasam</foreign></supplied>, <supplied reason="subaudible">and he would habitually enlighten</supplied> the indigent, the blind, children and old men <supplied reason="explanation"><foreign>dīnāndhabālavṛddhān</foreign></supplied> in all directions <supplied reason="explanation"><foreign>dikṣu</foreign></supplied> <supplied reason="subaudible">about the same</supplied> by means of particular gifts <supplied reason="explanation"><foreign>dānaviśeṣataḥ</foreign></supplied>.

Yajñavarāha <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> after installing <supplied reason="explanation"><foreign>sthāpayitvā</foreign></supplied> in the prescribed manner <supplied reason="explanation"><foreign>vidhānena</foreign></supplied> a Liṅga in Īśvarapura that swelled with the power of Śiva <supplied reason="explanation"><foreign>śivatejovibṛṅhitam</foreign></supplied> which rose <supplied reason="explanation"><foreign>uditam</foreign></supplied> as though it was <supplied reason="explanation"><foreign>iva</foreign></supplied> the heap of the power <supplied reason="explanation"><foreign>tejaḥpuñjam</foreign></supplied> of the crores of mantras recited at <supplied reason="subaudible">the moment of</supplied> its installation <supplied reason="explanation"><foreign>yatstambhakoṭimantrasya</foreign></supplied>, <gap reason="lost"/>.

<gap reason="lost"/> with faith and devotion and wealth <supplied reason="explanation"><foreign>śraddhābhaktivibhūtibhiḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> fully realised with respect to his goals of special enjoyments and liberation <supplied reason="explanation"><foreign>bhuktimuktikṛtārthaḥ</foreign></supplied>, because he had still an excess of omnipotence and omniscience <supplied reason="explanation"><foreign>kriyājñānaprakarṣitaḥ</foreign></supplied> <gap reason="lost"/>.

<gap reason="lost"/> training <supplied reason="explanation"><foreign>śikṣayan</foreign></supplied> men <supplied reason="explanation"><foreign>narān</foreign></supplied> in works of craft <supplied reason="explanation"><foreign>śilpakarmāṇi</foreign></supplied>, causing them to perform <supplied reason="explanation"><foreign>kārayan</foreign></supplied> acts of merit <supplied reason="explanation"><foreign>sukṛtam</foreign></supplied>, he installed <supplied reason="explanation"><foreign>atiṣṭhipat</foreign></supplied> <foreign>liṅga</foreign>s of Śiva <supplied reason="explanation"><foreign>śivaliṅgāni</foreign></supplied>, along with other icons <supplied reason="explanation"><foreign>v</foreign></supplied>, in all directions of the country <supplied reason="explanation"><foreign>daiśadikṣu</foreign></supplied>.

Of the Lord of Pārvatī <supplied reason="explanation"><foreign>pārvatīpateḥ</foreign></supplied>, who was present <supplied reason="explanation"><foreign>sannihitasya</foreign></supplied> for a long time <supplied reason="explanation"><foreign>ciram</foreign></supplied> in this <supplied reason="explanation"><foreign>asmin</foreign></supplied> region[al capital] <supplied reason="explanation"><foreign>viṣaye</foreign></supplied> this same <supplied reason="explanation"><foreign>saḥ</foreign></supplied> Yajñavarāha caused Dṛdhabhaktisiṅhavarman <supplied reason="explanation"><foreign>yena</foreign></supplied> to perform <supplied reason="explanation"><foreign>akārayat</foreign></supplied> the opening <supplied reason="subaudible">of the eyes of a statue</supplied> <supplied reason="explanation"><foreign>unmīlanam</foreign></supplied>.

Śrīvatsa had installed <supplied reason="explanation"><foreign>sthāpitā</foreign></supplied> here <supplied reason="explanation"><foreign>atra</foreign></supplied> an image <supplied reason="explanation"><foreign>mūrtiḥ</foreign></supplied> of Hari and Hara <supplied reason="explanation"><foreign>śambhuśārṅginoḥ</foreign></supplied> united <supplied reason="explanation"><foreign>saṅgatā</foreign></supplied> in one place <supplied reason="explanation"><foreign>ekatra</foreign></supplied> which <supplied reason="explanation"><foreign>yā sā</foreign></supplied> had previously <supplied reason="explanation"><foreign>pūrvam</foreign></supplied> long <supplied reason="explanation"><foreign>cirakālataḥ</foreign></supplied> been buried <supplied reason="explanation"><foreign>magnā</foreign></supplied>.

Further, in the śaka year 737/747 <supplied reason="explanation"><foreign>munivedādriśākendre</foreign></supplied>, that same <supplied reason="explanation"><foreign>tena</foreign></supplied> founder <supplied reason="explanation"><foreign>yajvanā</foreign></supplied> <supplied reason="explanation">viz. Śrīvatsa</supplied> also <supplied reason="explanation"><foreign>api</foreign></supplied> installed <supplied reason="explanation"><foreign>sthāpitā</foreign></supplied> a statue of the Buddha <supplied reason="explanation"><foreign>munīndrapratimā</foreign></supplied> in that place <supplied reason="explanation"><foreign>sthāne</foreign></supplied> instead of <supplied reason="explanation"><foreign>prati</foreign></supplied> <supplied reason="subaudible">a statue of</supplied> Śiva <supplied reason="explanation"><foreign>śaṅkarāt</foreign></supplied>.

Further <supplied reason="explanation"><foreign>bhūyaḥ</foreign></supplied>, a stone <supplied reason="explanation"><foreign>śilāmayī</foreign></supplied> Goddess <supplied reason="explanation"><foreign>devī</foreign></supplied> was installed <supplied reason="explanation"><foreign>sthāpitā</foreign></supplied> in place of <supplied reason="explanation"><foreign>prati</foreign></supplied> the Buddha <supplied reason="explanation"><foreign>sugatāt</foreign></supplied> by an excellent founder <supplied reason="explanation"><foreign>varayajvanā</foreign></supplied> namely <supplied reason="explanation"><foreign>nāmnā</foreign></supplied> the brahmin <supplied reason="explanation"><foreign>°dvijena</foreign></supplied> Śrī Śikharasvāmin.

Futher <supplied reason="explanation"><foreign>punaḥ</foreign></supplied> in the śaka year 761 <supplied reason="explanation"><foreign>śaśikośādriśākendre</foreign></supplied>, the king <supplied reason="explanation"><foreign>narādhipatinā</foreign></supplied> installed <supplied reason="explanation"><foreign>pratiṣṭhitam</foreign></supplied> a liṅga that was great with the power of Śiva <supplied reason="explanation"><foreign>śivatejomahat</foreign></supplied> in place of <supplied reason="explanation"><foreign>prati</foreign></supplied> the Goddess <supplied reason="explanation"><foreign>devyāḥ</foreign></supplied>.

Dṛḍhabhaktisiṅhavarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, having opened up <supplied reason="explanation"><foreign>unmīlya</foreign></supplied> this temple <supplied reason="explanation"><foreign>sadma</foreign></supplied> [again], gave <supplied reason="explanation"><foreign>adāt</foreign></supplied> with devotion <supplied reason="explanation"><foreign>bhaktyā</foreign></supplied> a silver cup/vase <supplied reason="explanation"><foreign>raupyāmatram</foreign></supplied> and twenty-five <supplied reason="explanation"><foreign>pañcaviṅśatim</foreign></supplied> slaves <supplied reason="explanation"><foreign>dāsānāṃ</foreign></supplied> to the Great Lord <supplied reason="explanation"><foreign>maheśvare</foreign></supplied> <supplied reason="subaudible">present</supplied> in the form of the <foreign>liṅga</foreign> <supplied reason="explanation"><foreign>liṅgarūpe</foreign></supplied>.

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Edited by Saveros Pou (<bibl rend="omitname"><ptr target="bib:Pou2001_01"/><citedRange unit="page">115-117</citedRange></bibl>) with a French translation, re-edited here by Gerdi Gerschheimer, Dominic Goodall and Kunthea Chhom from the photo of estampage EFEO n. 1462. This edition and translation of the Sanskrit part is prepared in the context of the ERC DHARMA project during reading sessions in 2022 led by Dominic Goodall and S.L.P. Anjaneya Sarma (EFEO), and attended by Kunthea Chhom, Harunaga Isaacson, Judit Törzsök et al. It is based on the unpublished edition of Gerdi Gerschheimer and on the partial edition (also based on that of Gerdi Gerschheimer) by Julia Estève (<bibl rend="omitname"><ptr target="bib:Esteve2009_01"/><citedRange unit="page">520-523</citedRange></bibl>), which covers stanzas 26–36. Gerdi Gerschheimer’s edition is based on the EFEO estampage n. 1462, on an estampage belonging to Claude Jacques, and on an edition in a Thai journal (CNPT).

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