Stela at Phnom Bayang (K. 13), 624-625 Śaka
Editors: Kunthea Chhom, Gerdi Gerschheimer.
Identifier: DHARMA_INSCIK00013.
Language: Sanskrit.
Repository: Khmer (tfc-khmer-epigraphy).
Version: (9aa28ea), last modified (25c6f3e).
Edition
I. Vaṁśastha
⟨1⟩ ⟨Column a⟩viśuddha-tarkkā(g)ama-yukti-niścayā⟨Column b⟩(n)
an(i)rū(p)ya [––⏑⏑–] (p)ratiṣṭhitam·
b⟨Column c⟩yam āntarañ jyotir upāsate budhā
c⟨Column d⟩niruttaraṁ vrahma parañ jigīṣavaḥ
dII. Vaṁśastha
⟨2⟩ ⟨Column a⟩tapaś-śrutejyā-vidhayo yad-arppaṇā
a⟨Column b⟩bhavanty an(ird)d(eś)ya-phalānuvandhinaḥ
b⟨Column c⟩na kevalan tad-phala-yoga-saṅ(g)inā⟨Column d⟩m
casaṅgināṁ karmma-phala-tyajām api
dIII. Vaṁśastha
⟨3⟩ ⟨Column a⟩nisargga-siddhair aṇimādibhir guṇai⟨Column b⟩r
aupetam aṅgīkr̥ta-śakti-vistaraiḥ
b⟨Column c⟩dhiyām atītam vacas[–⏑–⏑–]
c⟨Column d⟩(Anā)spadaṁ yasya padam vidur budhāḥ
dIV. Vaṁśastha
⟨4⟩ ⟨Column a⟩vibhutva-yogād iha labdha-sannidhe⟨Column b⟩(ś)
a(śr)iyāḫ padan tasya vibhor idam padam·
b⟨Column c⟩vikī(r)ṇṇa-(d)r̥śyāṅgu(li)-[–⏑–⏑–]
c⟨Column d⟩[⏑–⏑–]ṇḍābjam ivopalārppitam·
dV. Vaṁśastha
⟨5⟩ ⟨Column a⟩Ayañ ca mūrddhnā sphuṭa-ratna-mālinā
a⟨Column b⟩padan dadhāno giriśasya bhūdharaḥ
b⟨Column c⟩Upaiti loke bahu[–⏑–⏑–]
c⟨Column d⟩[⏑–⏑] [1×]ā mānyatame hi sannatiḥ
dVI. Vaṁśastha
⟨6⟩ ⟨Column a⟩divokasāṁ mauli-vilupta-reṇunā
a⟨Column b⟩padāravinde(na) yathā jagatpateḥ
b⟨Column c⟩bibhartti mānonnati [–⏑–⏑–]
c⟨Column d⟩[⏑–⏑––]ś śikharai(r aya)n nagaḥ
dVII. Upajāti
⟨7⟩ ⟨Column a⟩dvijātisūnur dvija-sattamasya
a⟨Column b⟩dhruvasya naptā dhruva-puṇya-kīrtteḥ
b⟨Column c⟩ya(ḫ) prāg-abhijñāta-ku[–⏑––]
c⟨Column d⟩[⏓–⏑–]yas svakulaṁ vyanakti
dVIII. Upajāti
⟨8⟩ ⟨Column a⟩vidyādi-vindvanta-gr̥hīta-nāmnā
a⟨Column b⟩tenaikatānena śubha-kriyāsu
b⟨Column c⟩śambhoḫ padasyedam ak[–⏑––]
c⟨Column d⟩[⏓–⏑––⏑] [1×] ivānya(d a)dreḥ
dIX. Upajāti
⟨9⟩ ⟨Column a⟩tenāpi tīrtthodaka-pāvitāyā⟨Column b⟩m
aadhityakāyām iha bhūdharasya
b⟨Column c⟩snānārt(th)am īśasya kr̥tam mahī[–]
c⟨Column d⟩[⏓–⏑––⏑] Ivātma-kīrtteḥ
dX. Aparavaktra
⟨10⟩ ⟨Column a⟩paśupati-pada-bhāg anuttaraṁ
a⟨Column b⟩padam adhigacchatu sānvayo janaḥ
b⟨Column c⟩ciram avatu hitāya dehinā⟨Column d⟩m
cayam api bhūmidharo bhuvas sthitim·
dXI. Mālabhāriṇī
⟨11⟩ ⟨Column a⟩rasa-dasra-śaraiś śakendra-varṣe
a⟨Column b⟩padam aiśam vinivaddham iṣṭakābhiḥ
b⟨Column c⟩R̥tu-vāri-nidhīndriyaiś ca tīrthe
c⟨Column d⟩(sa)lila-sthānam akāri tena bhūyaḥ
dXII. Anuṣṭubh
⟨12⟩ ⟨Column a⟩(@) Ārāma-dās¡i!⟨ī⟩-dāsāś ca
a⟨Column b⟩paśavaẖ kṣetram uttamam· @
b⟨Column c⟩yathāsti svadhanan dattaṁ
c⟨Column d⟩śivapādāya yajvanā @
dApparatus
Translation into French by Barth 1885
I
Lui que, par la constante pratique d’une méditation correcte et de la quiétude, les sages perçoivent siégeant [dans le coeur] […] et qu’ils adorent comme la lumière intérieure, désireux de conquérir la (condition) suprême, l’absolu brahman;
II
Lui par qui les pratiques de la mortification, de l’étude et du sacrifice, pourvu qu’elles s’adressent entièrement à lui, procurent des fruits inexprimables non seulement à ceux qui sont (encore) attachés au fruit de ces (pratiques), mais aussi aux détachés qui ont renonçé à tout fruit des oeuvres;
III
Lui dont le pada sans support, doué des qualités de ténuité et autres qui lui sont inhérentes, et qui se développent par l’action des énergies qu’il revêt, dépassant [le pouvoir de toute] pensée et de toute parole, (n’)est connu (que) des sages;
IV
De cet Omniprésent qui, grâce à son omniprésence, est venu résider en ce lieu, ce pada, (vrai) demeure (pada) de Śrī, [avec les rayons] qui se répandent de ses doigts aimables, [brille] ici, semblable à un lotus [à la tige d’or] fixée sur la pierre.
V
Et ce mont, en recevant sur son front enguirlandé de joyaux étincelants le pada de Giriśa, s’acquiert dans le monde une grande [gloire]; car c’est [s’élever] que de s’humilier devant le plus illustre.
VI
De même que du lotus des pieds (pada) du Seigneur du monde, dont le pollen est essuyé par les diadêmes des habitants du ciel, s’enorgueillit […] (de même) […] de ses cimes cette montagne.
VII
(Il est) un fils de brâhmane, du meilleur des brâhmanes, de Dhruva, petit-fils de Dhruvapuṇyakīrtti, lequel, [issu d’une] race de vieille illustration, rend [à sont tour, par son mérite] témoignage de sa race.
VIII
Par lui, appelé du surnom de Vidyādivindvanta et uniquement appliqué à de saintes oeuvres, [fut faite cette représentation] du pada de Śambhu, comme un autre […] de la montagne.
IX
Par lui aussi, sur la plate-forme de ce mont purifiée par l’eau d’ un tīrtha, fut fait, pour les ablutions de Seigneur, [ce bassin, ornement de la montagne, la purification], en quelque sorte, de sa propre gloire.
X
Puissent les adorateurs des pieds (pada) de Paśupati atteindre avec leurs familles le pada suprême, et puisse longtemps aussi, pour le bien des hommes, ce porteur du monde (la montagne) assurer l’assiette de la terre.
XI
Dans l’année du roi des Śakas (désignée) par les saveurs, les Aśvins et les flèches, ce pada du Seigneur a été entouré d’une bordure de briques, et (dans l’année désignée) par les saisons, les mers et les sens, l’eau fut ensuite amenée par lui dans le tīrtha.
XII
En même temps un verger, des servantes, des serviteurs, du bétail, des terres excellentes, tout cela fut donné en toute propriété au Śivapada par son adorateur.
Bibliography
First edited by Auguste Barth (1885, pp. 31–38) with a French translation; re-edited here by Gerdi Gerschheimer and Kunthea Chhom from estampage EFEO n.1163.
Primary
[AB] Barth, Auguste. 1885. Inscriptions sanscrites du Cambodge. Vol. Extraits des notices et extraits des manuscrits de la Bibliothèque Nationale 27, 1ère partie, 1er fascicule,. Notices et extraits des manuscrits de la Bibliothèque nationale et autres bibliothèques 27, 1re partie [1er fascicule]. Paris: Imprimerie Nationale. [URL]. Pages 31–38.
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<lem>-tarkkā<unclear>g</unclear>ama-</lem>
<rdg source="bib:Barth1885_01">-tarkkāśama-</rdg>
<!-- <note>It's clear that the slight default of the stone makes the letter <foreign>ga</foreign> look like a <foreign>śa</foreign>.</note> -->
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<lem>vrahma parañ</lem>
<rdg source="bib:Barth1885_01">vrahmaparañ</rdg>
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<lem>-sthānam</lem>
<rdg source="bib:Barth1885_01">-sthāpanam</rdg>
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<lem>-dāsi-</lem>
<rdg source="bib:Barth1885_01">-dāsī-</rdg>
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<div type="translation" xml:lang="fra" source="bib:Barth1885_01">
<p rend="stanza" n="1">Lui que, par la constante pratique d'une méditation correcte et de la quiétude, les sages perçoivent siégeant <supplied reason="subaudible">dans le coeur</supplied> <gap reason="lost"/> et qu'ils adorent comme la lumière intérieure, désireux de conquérir la <supplied reason="explanation">condition</supplied> suprême, l'absolu brahman;</p>
<p rend="stanza" n="2">Lui par qui les pratiques de la mortification, de l'étude et du sacrifice, pourvu qu'elles s'adressent entièrement à lui, procurent des fruits inexprimables non seulement à ceux qui sont <supplied reason="explanation">encore</supplied> attachés au fruit de ces <supplied reason="explanation">pratiques</supplied>, mais aussi aux détachés qui ont renonçé à tout fruit des oeuvres;</p>
<p rend="stanza" n="3">Lui dont le pada sans support, doué des qualités de ténuité et autres qui lui sont inhérentes, et qui se développent par l'action des énergies qu'il revêt, dépassant <supplied reason="subaudible">le pouvoir de toute</supplied> pensée et de toute parole, <supplied reason="explanation">n'</supplied>est connu <supplied reason="explanation">que</supplied> des sages;</p>
<p rend="stanza" n="4">De cet Omniprésent qui, grâce à son omniprésence, est venu résider en ce lieu, ce <foreign>pada</foreign>, <supplied reason="explanation">vrai</supplied> demeure <supplied reason="explanation"><foreign>pada</foreign></supplied> de Śrī, <supplied reason="subaudible">avec les rayons</supplied> qui se répandent de ses doigts aimables, <supplied reason="subaudible">brille</supplied> ici, semblable à un lotus <supplied reason="subaudible">à la tige d'or</supplied> fixée sur la pierre.</p>
<p rend="stanza" n="5">Et ce mont, en recevant sur son front enguirlandé de joyaux étincelants le <foreign>pada</foreign> de Giriśa, s'acquiert dans le monde une grande <supplied reason="subaudible">gloire</supplied>; car c'est <supplied reason="subaudible">s'élever</supplied> que de s'humilier devant le plus illustre.</p>
<p rend="stanza" n="6">De même que du lotus des pieds <supplied reason="explanation"><foreign>pada</foreign></supplied> du Seigneur du monde, dont le pollen est essuyé par les diadêmes des habitants du ciel, s'enorgueillit <gap reason="lost"/> <supplied reason="explanation">de même</supplied> <gap reason="lost"/> de ses cimes cette montagne.</p>
<p rend="stanza" n="7"><supplied reason="explanation">Il est</supplied> un fils de brâhmane, du meilleur des brâhmanes, de Dhruva, petit-fils de Dhruvapuṇyakīrtti, lequel, <supplied reason="subaudible">issu d'une</supplied> race de vieille illustration, rend <supplied reason="subaudible">à sont tour, par son mérite</supplied> témoignage de sa race.</p>
<p rend="stanza" n="8">Par lui, appelé du surnom de Vidyādivindvanta et uniquement appliqué à de saintes oeuvres, <supplied reason="subaudible">fut faite cette représentation</supplied> du <foreign>pada</foreign> de Śambhu, comme un autre <gap reason="lost"/> de la montagne.</p>
<p rend="stanza" n="9">Par lui aussi, sur la plate-forme de ce mont purifiée par l'eau d' un <foreign>tīrtha</foreign>, fut fait, pour les ablutions de Seigneur, <supplied reason="subaudible">ce bassin, ornement de la montagne, la purification</supplied>, en quelque sorte, de sa propre gloire.</p>
<p rend="stanza" n="10">Puissent les adorateurs des pieds <supplied reason="explanation"><foreign>pada</foreign></supplied> de Paśupati atteindre avec leurs familles le <foreign>pada</foreign> suprême, et puisse longtemps aussi, pour le bien des hommes, ce porteur du monde <supplied reason="explanation">la montagne</supplied> assurer l'assiette de la terre.</p>
<p rend="stanza" n="11">Dans l'année du roi des Śakas <supplied reason="explanation">désignée</supplied> par les saveurs, les Aśvins et les flèches, ce <foreign>pada</foreign> du Seigneur a été entouré d'une bordure de briques, et <supplied reason="explanation">dans l'année désignée</supplied> par les saisons, les mers et les sens, l'eau fut ensuite amenée par lui dans le <foreign>tīrtha</foreign>.</p>
<p rend="stanza" n="12">En même temps un verger, des servantes, des serviteurs, du bétail, des terres excellentes, tout cela fut donné en toute propriété au Śivapada par son adorateur.</p>
</div>
<div type="commentary">
<p>The prosodic metre of stanza 11 is identified as <foreign>aupachandasika</foreign> by Barth.</p>
<p>Three symbols of spiral are used as filler of <foreign>pāda</foreign>s a, b and d, of the last stanza.</p>
<p n="3">Regarding the word <foreign>vacas<seg met="+-+-+"><gap reason="lost" quantity="5" unit="character"/></seg></foreign>, the translation of Barth is based on the conjectural restitution <foreign>vacasāñ ca gocarāv</foreign> <supplied reason="explanation">ISC, p. 36 n. 4</supplied>; Nilakanta Sastri 1949, and followed by K. Bhattacharya <supplied reason="explanation">cf. 1955 : p. 489 n. 18 ; also 1961 : 57</supplied>, restore most probably the passage as follows: <foreign>vacasām agocaram</foreign>.</p>
<p n="4">The translation of Barth of <seg met="+-+-+"><gap reason="lost" quantity="5" unit="character"/></seg> is based on the conjectural restitution <foreign>°raśmi śobhate</foreign> <supplied reason="explanation">ISC, p. 36 n. 5</supplied>.</p>
<p n="4">The translation of Barth of <foreign><seg met="-+-+"><gap reason="lost" quantity="4" unit="character"/></seg>ṇḍābjam</foreign> is based on the conjectural restitution <foreign>hiraṇyakāṇḍābjam</foreign> <supplied reason="explanation">ISC, p. 36 n. 5</supplied>.</p>
<p n="5">The translation of Barth of <foreign>bahu<seg met="+-+-+"><gap reason="lost" quantity="5" unit="character"/></seg></foreign> is based on the conjectural restitution <foreign>bahumānyatām</foreign><seg met="-+"><gap reason="lost" quantity="2" unit="character"/></seg> <supplied reason="explanation">ISC, p. 37 n. 1</supplied>.</p>
<p n="7">Regarding the word <foreign>-ku<seg met="+-++"><gap reason="lost" quantity="4" unit="character"/></seg></foreign>, the translation of Barth is based on the conjectural restitution <foreign>°kulaprajāto</foreign> <supplied reason="explanation">ISC, p. 37 n. 3</supplied>.</p>
<p n="7">The translation of Barth of <foreign><seg met="=+-+"><gap reason="lost" quantity="4" unit="character"/></seg>yas</foreign> is based on the conjectural restitution <foreign>guṇena bhūyas</foreign> <supplied reason="explanation">ISC, p. 37 n. 3</supplied>.</p>
<p n="8">Barth proposes to restore <foreign>ak<seg met="+-++"><gap reason="lost" quantity="4" unit="character"/></seg></foreign> as <foreign>akāri</foreign> <seg met="++"><gap reason="lost" quantity="2" unit="character"/></seg>.</p>
<p n="9">Barth proposes to restore <foreign>mahī<seg met="+"><gap reason="lost" quantity="1" unit="character"/></seg></foreign> as <foreign>mahībhr̥t</foreign>, being the first element of the compound <foreign>mahībhr̥cchriye</foreign> <supplied reason="explanation">ISC, p. 37 n. 5</supplied>.</p>
<p n="9">Barth proposes to restore <foreign><seg met="=+-++-"><gap reason="lost" quantity="6" unit="character"/></seg> Ivātma-</foreign> as <seg met="=+-+"><gap reason="lost" quantity="4" unit="character"/></seg> tīrtham ivātma-. This proposition is improbable because the vowel <foreign>i</foreign> of <foreign>iva</foreign> is an Initial <foreign>I</foreign>.</p>
</div>
<div type="bibliography">
<p>First edited by Auguste Barth (<bibl rend="omitname"><ptr target="bib:Barth1885_01"/><citedRange unit="page">31-38</citedRange></bibl>) with a French translation; re-edited here by Gerdi Gerschheimer and Kunthea Chhom from estampage EFEO n.1163.</p>
<listBibl type="primary">
<bibl n="AB">
<ptr target="bib:Barth1885_01"/><citedRange unit="page">31-38</citedRange>
</bibl>
</listBibl>
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</TEI>
Commentary
The prosodic metre of stanza 11 is identified as aupachandasika by Barth.
Three symbols of spiral are used as filler of pādas a, b and d, of the last stanza.
(3) Regarding the word vacas[–⏑–⏑–], the translation of Barth is based on the conjectural restitution vacasāñ ca gocarāv (ISC, p. 36 n. 4); Nilakanta Sastri 1949, and followed by K. Bhattacharya (cf. 1955 : p. 489 n. 18 ; also 1961 : 57), restore most probably the passage as follows: vacasām agocaram.
(4) The translation of Barth of [–⏑–⏑–] is based on the conjectural restitution °raśmi śobhate (ISC, p. 36 n. 5).
(4) The translation of Barth of [⏑–⏑–]ṇḍābjam is based on the conjectural restitution hiraṇyakāṇḍābjam (ISC, p. 36 n. 5).
(5) The translation of Barth of bahu[–⏑–⏑–] is based on the conjectural restitution bahumānyatām[⏑–] (ISC, p. 37 n. 1).
(7) Regarding the word -ku[–⏑––], the translation of Barth is based on the conjectural restitution °kulaprajāto (ISC, p. 37 n. 3).
(7) The translation of Barth of [⏓–⏑–]yas is based on the conjectural restitution guṇena bhūyas (ISC, p. 37 n. 3).
(8) Barth proposes to restore ak[–⏑––] as akāri [––].
(9) Barth proposes to restore mahī[–] as mahībhr̥t, being the first element of the compound mahībhr̥cchriye (ISC, p. 37 n. 5).
(9) Barth proposes to restore [⏓–⏑––⏑] Ivātma- as [⏓–⏑–] tīrtham ivātma-. This proposition is improbable because the vowel i of iva is an Initial I.