Stela from Kdei Ang (K. 55), 6th century Śaka

Editors: Kunthea Chhom, Dominic Goodall.

Identifier: DHARMA_INSCIK00055.

Language: Sanskrit.

Repository: Khmer (tfc-khmer-epigraphy).

Version: 2024-12-09 13:33 (d16b886), last modified 2024-06-27 07:12 (25c6f3e).

Edition

Logical
Physical
Full

I. Anuṣṭubh

⟨1⟩ ⟨Column a⟩punas saṁskr̥tya tenaiva

⟨Column b⟩śrī[madā]mrātakeśvare

⟨2⟩ ⟨Column a⟩yojitāśeṣa-vibhavaṁ

⟨Column b⟩śiva[li]ṅga-dvayaṁ kr̥ta[m·||]

II. Anuṣṭubh

⟨3⟩ ⟨Column a⟩somaśarmmā jaṭā-liṅgaṁ

⟨Column b⟩hariś caite tathā [- +]

⟨4⟩ ⟨Column a⟩teṣān tena ca dattaṁ yo

⟨Column b⟩devasvaṁ hartum iccha[ti||]

III. Anuṣṭubh

⟨5⟩ ⟨Column a⟩sa mūḍho narakaṁ yātu

⟨Column b⟩kālasūtram avāṅśirā[ḥ]

⟨6⟩ ⟨Column a⟩sa-putra-pautra-santāna

⟨Column b⟩Ā saptama-kulād api||

IV. Anuṣṭubh

⟨7⟩ ⟨Column a⟩svadattāṁ paradattāṁ vā

⟨Column b⟩yo hareta vasundharām·

⟨8⟩ ⟨Column a⟩śvaviṣṭhāyāṁ krimir bhūtvā

⟨Column b⟩pitr̥bhis saha pacyate||

V. Sragdharā

⟨9⟩ lākṣārāgopameyan nikhila-pura-janair llakṣitaṁ paṅkajānāṁ

⟨10⟩ raktatvaṁ yattadalāgreṣv anudinam uditaṁ śrīhareḫ puṣkariṇyām·

⟨11⟩ tan niśśeṣaṁ vinaṣṭaṁ bhavati khalu punas saṁskr̥tāyāṁ tvayāsyāṁ@

⟨12⟩ dharmme te ’tyantaśuklā nihitam iha manas sūcayantīva padmāḥ||

VI. Mālinī

⟨13⟩ ⟨Column a⟩ciram api sahajāntāraktatām āśu hitvā

⟨Column b⟩sva-vapur ati-mano-jñaṁ śaṅkha-kundendu-śubhraṁ

⟨14⟩ ⟨Column a⟩¡b!⟨v⟩ahati punar idānīṁ yad vanaṁ paṅkajānāṁ

⟨Column b⟩kuśala-karaṇa-dakṣaṁ tvanmanas tatra hetuḥ

VII. Anuṣṭubh

⟨15⟩ ⟨Column a⟩@ rājā śrījayavarmmeti

⟨Column b⟩yo ’tyaśetānya-bhūbhujaḥ

⟨Column c⟩somavaṅśāmala-vyoma-

⟨Column d⟩-somas sarvva-kalānvitaḥ

VIII. Anuṣṭubh

⟨16⟩ ⟨Column a⟩tenāsmiṅ giriśe dāyi

⟨Column b⟩kośo hutavaha-dyutiḥ

⟨Column c⟩datta-kośa-sahasreṇa

⟨Column d⟩sarvva-dig-khyāta-kīrttinā

IX. Anuṣṭubh

⟨17⟩ ⟨Column a⟩tenaiva rājñā dharmma-jña⟨Column b⟩s

sad-bhr̥tyaḥ kula-santateḥ

⟨Column c⟩sat-kr̥tyāḍhyapurasyāḍhyo

⟨Column d⟩[yo ’dhyakṣatve] niyojitaḥ

X. Anuṣṭubh

⟨18⟩ ⟨Column a⟩tenotsavaś śivasyāsya

⟨Column b⟩saṁmataḥ pura-vāsināṁ

⟨Column c⟩varadagrāma-patinā

⟨Column d⟩[= = = =]bhavuddhinā

XI. Anuṣṭubh

⟨19⟩ ⟨Column a⟩mādhavasya tr̥tīye ’hni

⟨Column b⟩dāna-kāla-praśaṅsite

⟨Column c⟩karttavyaś śraddhayā puṁbhi⟨Column d⟩r

i[cchadbhiḥ phala]m akshayaṁ

XII. Anuṣṭubh

⟨20⟩ ⟨Column a⟩puṇyaṁ vījan na kuryyād yaḥ

⟨Column b⟩puṇya-kṣetre maheśvare

⟨Column c⟩Uru-sampatvalśāvāpti _-

⟨Column d⟩nirāśa[= - +]ha ca

⟨1⟩ ⟨Column a⟩punas saṁskr̥tya tenaiva ⟨Column b⟩śrī[madā]mrātakeśvare 
⟨2⟩ ⟨Column a⟩yojitāśeṣa-vibhavaṁ ⟨Column b⟩śiva[li]ṅga-dvayaṁ kr̥ta[m·||]   
⟨3⟩ ⟨Column a⟩somaśarmmā jaṭā-liṅgaṁ ⟨Column b⟩hariś caite tathā [- +] 
⟨4⟩ ⟨Column a⟩teṣān tena ca dattaṁ yo ⟨Column b⟩devasvaṁ hartum iccha[ti||]   
⟨5⟩ ⟨Column a⟩sa mūḍho narakaṁ yātu ⟨Column b⟩kālasūtram avāṅśirā[ḥ] 
⟨6⟩ ⟨Column a⟩sa-putra-pautra-santāna ⟨Column b⟩Ā saptama-kulād api||   
⟨7⟩ ⟨Column a⟩svadattāṁ paradattāṁ vā ⟨Column b⟩yo hareta vasundharām· 
⟨8⟩ ⟨Column a⟩śvaviṣṭhāyāṁ krimir bhūtvā ⟨Column b⟩pitr̥bhis saha pacyate||   
⟨9⟩ lākṣārāgopameyan nikhila-pura-janair llakṣitaṁ paṅkajānāṁ 
⟨10⟩ raktatvaṁ yattadalāgreṣv anudinam uditaṁ śrīhareḫ puṣkariṇyām· 
⟨11⟩ tan niśśeṣaṁ vinaṣṭaṁ bhavati khalu punas saṁskr̥tāyāṁ tvayāsyāṁ@ 
⟨12⟩ dharmme te ’tyantaśuklā nihitam iha manas sūcayantīva padmāḥ||   
⟨13⟩ ⟨Column a⟩ciram api sahajāntāraktatām āśu hitvā ⟨Column b⟩sva-vapur ati-mano-jñaṁ śaṅkha-kundendu-śubhraṁ 
⟨14⟩ ⟨Column a⟩¡b!⟨v⟩ahati punar idānīṁ yad vanaṁ paṅkajānāṁ ⟨Column b⟩kuśala-karaṇa-dakṣaṁ tvanmanas tatra hetuḥ   
⟨15⟩ ⟨Column a⟩@ rājā śrījayavarmmeti ⟨Column b⟩yo ’tyaśetānya-bhūbhujaḥ ⟨Column c⟩somavaṅśāmala-vyoma- ⟨Column d⟩-somas sarvva-kalānvitaḥ   
⟨16⟩ ⟨Column a⟩tenāsmiṅ giriśe dāyi ⟨Column b⟩kośo hutavaha-dyutiḥ ⟨Column c⟩datta-kośa-sahasreṇa ⟨Column d⟩sarvva-dig-khyāta-kīrttinā   
⟨17⟩ ⟨Column a⟩tenaiva rājñā dharmma-jña⟨Column b⟩s sad-bhr̥tyaḥ kula-santateḥ ⟨Column c⟩sat-kr̥tyāḍhyapurasyāḍhyo ⟨Column d⟩[yo ’dhyakṣatve] niyojitaḥ   
⟨18⟩ ⟨Column a⟩tenotsavaś śivasyāsya ⟨Column b⟩saṁmataḥ pura-vāsināṁ ⟨Column c⟩varadagrāma-patinā ⟨Column d⟩[= = = =]bhavuddhinā   
⟨19⟩ ⟨Column a⟩mādhavasya tr̥tīye ’hni ⟨Column b⟩dāna-kāla-praśaṅsite ⟨Column c⟩karttavyaś śraddhayā puṁbhi⟨Column d⟩r i[cchadbhiḥ phala]m akshayaṁ   
⟨20⟩ ⟨Column a⟩puṇyaṁ vījan na kuryyād yaḥ ⟨Column b⟩puṇya-kṣetre maheśvare ⟨Column c⟩Uru-sampatvalśāvāpti _- ⟨Column d⟩nirāśa[= - +]ha ca  

I. Anuṣṭubh

⟨1⟩ ⟨Column a⟩punas saṁskr̥tya tenaiva

⟨Column b⟩śrī[madā]mrātakeśvare

⟨2⟩ ⟨Column a⟩yojitāśeṣa-vibhavaṁ

⟨Column b⟩śiva[li]ṅga-dvayaṁ kr̥ta[m·||]

II. Anuṣṭubh

⟨3⟩ ⟨Column a⟩somaśarmmā jaṭā-liṅgaṁ

⟨Column b⟩hariś caite tathā [- +]

⟨4⟩ ⟨Column a⟩teṣān tena ca dattaṁ yo

⟨Column b⟩devasvaṁ hartum iccha[ti||]

III. Anuṣṭubh

⟨5⟩ ⟨Column a⟩sa mūḍho narakaṁ yātu

⟨Column b⟩kālasūtram avāṅśirā[ḥ]

⟨6⟩ ⟨Column a⟩sa-putra-pautra-santāna

⟨Column b⟩Ā saptama-kulād api||

IV. Anuṣṭubh

⟨7⟩ ⟨Column a⟩svadattāṁ paradattāṁ vā

⟨Column b⟩yo hareta vasundharām·

⟨8⟩ ⟨Column a⟩śvaviṣṭhāyāṁ krimir bhūtvā

⟨Column b⟩pitr̥bhis saha pacyate||

V. Sragdharā

⟨9⟩ lākṣārāgopameyan nikhila-pura-janair llakṣitaṁ paṅkajānāṁ

⟨10⟩ raktatvaṁ yattadalāgreṣv anudinam uditaṁ śrīhareḫ puṣkariṇyām·

⟨11⟩ tan niśśeṣaṁ vinaṣṭaṁ bhavati khalu punas saṁskr̥tāyāṁ tvayāsyāṁ@

⟨12⟩ dharmme te ’tyantaśuklā nihitam iha manas sūcayantīva padmāḥ||

VI. Mālinī

⟨13⟩ ⟨Column a⟩ciram api sahajāntāraktatām āśu hitvā

⟨Column b⟩sva-vapur ati-mano-jñaṁ śaṅkha-kundendu-śubhraṁ

⟨14⟩ ⟨Column a⟩¡b!⟨v⟩ahati punar idānīṁ yad vanaṁ paṅkajānāṁ

⟨Column b⟩kuśala-karaṇa-dakṣaṁ tvanmanas tatra hetuḥ

VII. Anuṣṭubh

⟨15⟩ ⟨Column a⟩@ rājā śrījayavarmmeti

⟨Column b⟩yo ’tyaśetānya-bhūbhujaḥ

⟨Column c⟩somavaṅśāmala-vyoma-

⟨Column d⟩-somas sarvva-kalānvitaḥ

VIII. Anuṣṭubh

⟨16⟩ ⟨Column a⟩tenāsmiṅ giriśe dāyi

⟨Column b⟩kośo hutavaha-dyutiḥ

⟨Column c⟩datta-kośa-sahasreṇa

⟨Column d⟩sarvva-dig-khyāta-kīrttinā

IX. Anuṣṭubh

⟨17⟩ ⟨Column a⟩tenaiva rājñā dharmma-jña⟨Column b⟩s

sad-bhr̥tyaḥ kula-santateḥ

⟨Column c⟩sat-kr̥tyāḍhyapurasyāḍhyo

⟨Column d⟩[yo ’dhyakṣatve] niyojitaḥ

X. Anuṣṭubh

⟨18⟩ ⟨Column a⟩tenotsavaś śivasyāsya

⟨Column b⟩saṁmataḥ pura-vāsināṁ

⟨Column c⟩varadagrāma-patinā

⟨Column d⟩[= = = =]bhavuddhinā

XI. Anuṣṭubh

⟨19⟩ ⟨Column a⟩mādhavasya tr̥tīye ’hni

⟨Column b⟩dāna-kāla-praśaṅsite

⟨Column c⟩karttavyaś śraddhayā puṁbhi⟨Column d⟩r

i[cchadbhiḥ phala]m akshayaṁ

XII. Anuṣṭubh

⟨20⟩ ⟨Column a⟩puṇyaṁ vījan na kuryyād yaḥ

⟨Column b⟩puṇya-kṣetre maheśvare

⟨Column c⟩Uru-sampatvalśāvāpti _-

⟨Column d⟩nirāśa[= - +]ha ca

Translation into French by Cœdès 1937–1966

I

Les ayant consacrés à nouveau, le même érigea avec toute la richesse (requise), deux liṅgas dans (le temple du) vénérable Āmrātakeśvara.

II

Un liṅga à chignon de Somaśarman, Hari, ces (dieux) et […]: celui qui voudrait ravir le bien des dieux donné par lui à ces (divinités),

III

que cet insensé aille dans l’enfer Kālasūtra, la tête la première, avec la lignée de ses fils et de ses petits-fils, jusqu’à la septième génération.

IV

Celui qui s’aviserait de ravir la terre donnée par lui-même ou par un autre, expie (ce forfait) changé en ver (et plongé), lui et ses ancêtres, dans des excréments de chien.

V

Cette rougeur comparable aux teintes de la laque, que tous les habitants de la ville voyaient chaque jour s’épanouir au haut des feuilles des lotus de l’étang de Śrī Hari, elle avait péri sans laisser de trace. Mais voici qu’elle renaît dans cet (étang) restauré par toi, et que les nymphéas (redevenus) d’une infinie splendeur montrent en quelque sorte (eux-mêmes combien) ton coeur est attaché à la piété.

VI

Si, reprenant bien vite la rougeur intérieure qui leur fut si longtemps propre, cette forêt de lotus déploie de nouveau maintenant ses formes ravissantes où l’éclat de la nacre s’allie à celui du jasmin, et de la lune, la cause en est ton coeur capable de (toute) action salutaire.

VII

(Il est) un roi Śrī Jayavarman, qui a surpassé les autres princes de la terre, pleine lune dans le ciel sans tache de la race lunaire.

VIII

A ce Gririśa fut donné un kośa brillant comme le feu par ce (prince) qui donnait des trésors (kośa) par milliers et dont la gloire était proclamée dans toutes les régions.

IX

Ce roi eut un serviteur excellent, instruit dans le devoir, lequel, selon la succession établie dans sa famille, fut institué par lui, après avoir été comblé d’honneurs, opulent (āḍhya) lui-même, [dans le gouvernement de la ville] d’Āḍdhyapura.

X

Et c’est par celui-ci, le maître du Varadagrāma, à l’intelligence […], que fut ordonnée la tête (en l’honneur) de ce Śiva (à célébrer) par les habitants de la ville.

XI

Le troisième jour (du mois) de Mādhava, qui est recommandé comme une époque (favorable pour faire) des dons, elle doit être célébrée avec foi par les hommes [qui sont désireux d’un fruit] impérissable.

XII

Qui ne fait pas semence de bonnes oeuvres en ce champ pur (qui est) Maheśvara ne saurait espérer une moisson abondante [dans l’autre monde] ni ici-bas.

Commentary

George Cœdès 1937–1966, vol. 3, pp. 159–163) numbers the stanzas from number V onward, considering this inscription to be the continuation of the inscription K. 54.

(3) Note that here Barth prints and interprets somaśarmā jaṭā liṅgaṁ as 3 words, while Cœdès prints and interprets somaśarmmājaṭāliṅgaṁ as a single compound. This seems less plausible, both grammatically and from the point of view of sense, than assuming somaśarmmā to be a regular nominative (and therefore parallel to hariś). Barth’s and Cœdès’ different interpretations and explanations are interesting, and Cœdès is doubtlessly right about the jaṭāliṅga; but it seems to me probable that Somaśarman referred to a liṅga or a statue of the Somaśarman form of Śiva ! Cf. K. 359, st. III (where Barth has mistakenly assumed Somaśarman to be the name of the donor).

(8) Cœdès mistakenly prints bhutvā; but the estampage has bhūtvā.

(10) The second pāda is hypermetrical and we must therefore adopt Barthes proposal, followed by Cœdès, to understand yad dalāgreṣv (instead of yattadalāgreṣv). Barth and, following him, Cœdès understand 3 sentences here: 1. raktatvaṁ is destroyed (vinaṣṭaṁ); 2. it starts to come into being again (bhavati punas); and 3. these lotuses (te padmāḥ), by their whiteness, seem to indicate (sūcayanti+iva) the purity of the benefactor’s mind. This structure might seem even to be reinforced by the flourish at the end of pāda c, which might arguably have been intended as punctuation before the final sentence! But I am inclined to suppose that it was rather intended simply to fill out the vacant space at the end of the line so that the text is more nearly flush to the edge. Furthermore, although Monier-Williams records the use of padma as a masculine noun, te padmāḥ (instead of tāni padmāni) looks to me so barbaric that it seems unlikely that it should have been used in a stanza of such refinement ! Furthermore, the logic of the verse is odd if the redness that had been destroyed is already returning and yet the lotusses, as we then learn, are pure white after the restoration of the tank ! I therefore wonder whether the visarga after the very last word, padmā, has been added in error by the engraver (who, as we’ve seen, has slipped up in pāda b!). This would make padmā the subject both of bhavati and of the participle sūcayantī. We might then understand the conclusion of the verse as follows: "Lakṣmī (/prosperity/the Lotus-one) plainly (khalu) returns (punaḥ bhavati) in this [tank] restored by you, seemingly (iva) indicating (sūcayantī) that your (te) mind is fixed (nihitam) upon Dharma in as much as she is extremely white/pure (atyantaśuklā)." The idea that the lotusses of the tank, once red, have now, since the restoration of the tank, become white, could still be considered to be present in this verse (since Lakṣmī = lotusses), just as it is in the next.

(11) The spiral symbol is probaly used for aliging the right end of the pāda.

(19) Barth and Cœdès both print tr̥tīyāhni in pāda a, but the estampage clearly has tr̥tīyehni.

(19) The restitution in pāda d is that proposed by Barth.

(20) Barth and Cœdès print pāda c in this form and add a note: "Lire °sampadval°." They seem to take valśa ("twig, branch") to mean effectively "moisson".

(20) One could consider restoring pāda d to read: °nirāśas tatra ceha ca "If one does not plant meritorious deeds as a seed in the field of merit that is Maheśvara, then there can be no hope of attaining an abundant crop in the next world (tatra) or in this one (iha)." The sentence would thus be anacoluthic because of the absence of a corelative pronoun answering to yaḥ.

Bibliography

First edited by by August Barth (1885–1893, pp. 55–60) with a French translation; reedited by George Cœdès (1937–1966, vol. 3, pp. 159–163) with a French translation; re-edited here by Dominic Goodall and Kunthea Chhom from estampage EFEO n. 529.

Primary

[GC] Cœdès, George. 1937–1966. Inscriptions du Cambodge I-VIII. Collection de textes et documents sur l'Indochine 3. Hanoi; Paris: Imprimerie d'Extrême-Orient. Volume 3, pages 159–163.

[AB] Barth, Auguste and Abel Bergaigne. 1885–1893. Inscriptions sanscrites de Campā et du Cambodge. Paris: Imprimerie Nationale. [URL] [URL]. Pages 55–60.

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<l n="a"><lb n="3"/><milestone unit="column" n="a"/>somaśarmmā jaṭā-liṅgaṁ</l>

<l n="b"><milestone unit="column" n="b"/>hariś caite tathā <seg met="- +"><gap reason="lost" quantity="2" unit="character"/></seg></l>

<l n="c"><lb n="4"/><milestone unit="column" n="a"/>teṣān tena ca dattaṁ yo</l>

<l n="d"><milestone unit="column" n="b"/>devasvaṁ hartum iccha<supplied reason="lost">ti<g type="ddandaOrnate">.</g></supplied></l>

</lg>

<l n="a"><lb n="5"/><milestone unit="column" n="a"/>sa mūḍho narakaṁ yātu</l>

<l n="b"><milestone unit="column" n="b"/>kālasūtram avāṅśirā<supplied reason="lost">ḥ</supplied></l>

<l n="c"><lb n="6"/><milestone unit="column" n="a"/>sa-putra-pautra-santāna</l>

<l n="d"><milestone unit="column" n="b"/>Ā saptama-kulād api<g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="7"/><milestone unit="column" n="a"/>svadattāṁ paradattāṁ vā</l>

<l n="b"><milestone unit="column" n="b"/>yo hareta vasundharām·</l>

<l n="c"><lb n="8"/><milestone unit="column" n="a"/>śvaviṣṭhāyāṁ krimir bhūtvā</l>

<l n="d"><milestone unit="column" n="b"/>pitr̥bhis saha pacyate<g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="9"/>lākṣārāgopameyan nikhila-pura-janair llakṣitaṁ paṅkajānāṁ</l>

<l n="b"><lb n="10"/>raktatvaṁ yattadalāgreṣv anudinam uditaṁ śrīhareḫ puṣkariṇyām·</l>

<l n="c"><lb n="11"/>tan niśśeṣaṁ vinaṣṭaṁ bhavati khalu punas saṁskr̥tāyāṁ tvayāsyāṁ<g type="spiralR">.</g></l>

<l n="d"><lb n="12"/>dharmme te 'tyantaśuklā nihitam iha manas sūcayantīva padmāḥ<g type="ddandaOrnate">.</g></l>

</lg>

<l n="a"><lb n="13"/><milestone unit="column" n="a"/>ciram api sahajāntāraktatām āśu hitvā</l>

<l n="b"><milestone unit="column" n="b"/>sva-vapur ati-mano-jñaṁ śaṅkha-kundendu-śubhraṁ</l>

<l n="c"><lb n="14"/><milestone unit="column" n="a"/><choice><orig>b</orig><reg>v</reg></choice>ahati punar idānīṁ yad vanaṁ paṅkajānāṁ</l>

<l n="d"><milestone unit="column" n="b"/>kuśala-karaṇa-dakṣaṁ tvanmanas tatra hetuḥ</l>

</lg>

<l n="a"><lb n="15"/><milestone unit="column" n="a"/><g type="spiralR">.</g> rājā śrījayavarmmeti</l>

<l n="b"><milestone unit="column" n="b"/>yo 'tyaśetānya-bhūbhujaḥ</l>

<l n="c" enjamb="yes"><milestone unit="column" n="c"/>somavaṅśāmala-vyoma</l>

<l n="d"><milestone unit="column" n="d"/>-somas sarvva-kalānvitaḥ</l>

</lg>

<l n="a"><lb n="16"/><milestone unit="column" n="a"/>tenāsmiṅ giriśe dāyi</l>

<l n="b"><milestone unit="column" n="b"/>kośo hutavaha-dyutiḥ</l>

<l n="c"><milestone unit="column" n="c"/>datta-kośa-sahasreṇa</l>

<l n="d"><milestone unit="column" n="d"/>sarvva-dig-khyāta-kīrttinā</l>

</lg>

<l n="a"><lb n="17"/><milestone unit="column" n="a"/>tenaiva rājñā dharmma-jña<milestone unit="column" n="b" break="no"/>s</l>

<l n="b">sad-bhr̥tyaḥ kula-santateḥ</l>

<l n="c"><milestone unit="column" n="c"/>sat-kr̥tyāḍhyapurasyāḍhyo</l>

<l n="d"><milestone unit="column" n="d"/><supplied reason="lost">yo 'dhyakṣatve</supplied> niyojitaḥ</l>

</lg>

<l n="a"><lb n="18"/><milestone unit="column" n="a"/>tenotsavaś śivasyāsya</l>

<l n="b"><milestone unit="column" n="b"/>saṁmataḥ pura-vāsināṁ</l>

<l n="c"><milestone unit="column" n="c"/>varadagrāma-patinā</l>

<l n="d"><milestone unit="column" n="d"/><seg met="= = = ="><gap reason="lost" quantity="4" unit="character"/></seg>bhavuddhinā</l>

</lg>

<l n="a"><lb n="19"/><milestone unit="column" n="a"/>mādhavasya tr̥tīye 'hni</l>

<l n="b"><milestone unit="column" n="b"/>dāna-kāla-praśaṅsite</l>

<l n="c"><milestone unit="column" n="c"/>karttavyaś śraddhayā puṁbhi<milestone unit="column" n="d" break="no"/>r</l>

<l n="d">i<supplied reason="lost">cchadbhiḥ phala</supplied>m akshayaṁ</l>

</lg>

<l n="a"><lb n="20"/><milestone unit="column" n="a"/>puṇyaṁ vījan na kuryyād yaḥ</l>

<l n="b"><milestone unit="column" n="b"/>puṇya-kṣetre maheśvare</l>

<l n="c" enjamb="yes"><milestone unit="column" n="c"/>Uru-sampatvalśāvāpti _</l>

<l n="d"><milestone unit="column" n="d"/>nirāśa<seg met="= - +"><gap reason="lost" quantity="3" unit="character"/></seg>ha ca</l>

</lg>

</div>

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Les ayant consacrés à nouveau, le même érigea avec toute la richesse <supplied reason="explanation">requise</supplied>, deux liṅgas dans <supplied reason="explanation">le temple du</supplied> vénérable Āmrātakeśvara.

Un <foreign>liṅga</foreign> à chignon de Somaśarman, Hari, ces <supplied reason="explanation">dieux</supplied> et <gap reason="lost"/>: celui qui voudrait ravir le bien des dieux donné par lui à ces <supplied reason="explanation">divinités</supplied>,

que cet insensé aille dans l'enfer Kālasūtra, la tête la première, avec la lignée de ses fils et de ses petits-fils, jusqu'à la septième génération.

Celui qui s'aviserait de ravir la terre donnée par lui-même ou par un autre, expie <supplied reason="explanation">ce forfait</supplied> changé en ver <supplied reason="explanation">et plongé</supplied>, lui et ses ancêtres, dans des excréments de chien.

Cette rougeur comparable aux teintes de la laque, que tous les habitants de la ville voyaient chaque jour s'épanouir au haut des feuilles des lotus de l'étang de Śrī Hari, elle avait péri sans laisser de trace. Mais voici qu'elle renaît dans cet <supplied reason="explanation">étang</supplied> restauré par toi, et que les nymphéas <supplied reason="explanation">redevenus</supplied> d'une infinie splendeur montrent en quelque sorte <supplied reason="explanation">eux-mêmes combien</supplied> ton coeur est attaché à la piété.

Si, reprenant bien vite la rougeur intérieure qui leur fut si longtemps propre, cette forêt de lotus déploie de nouveau maintenant ses formes ravissantes où l'éclat de la nacre s'allie à celui du jasmin, et de la lune, la cause en est ton coeur capable de <supplied reason="explanation">toute</supplied> action salutaire.

<supplied reason="explanation">Il est</supplied> un roi Śrī Jayavarman, qui a surpassé les autres princes de la terre, pleine lune dans le ciel sans tache de la race lunaire.

A ce Gririśa fut donné un <foreign>kośa</foreign> brillant comme le feu par ce <supplied reason="explanation">prince</supplied> qui donnait des trésors <supplied reason="explanation"><foreign>kośa</foreign></supplied> par milliers et dont la gloire était proclamée dans toutes les régions.

Ce roi eut un serviteur excellent, instruit dans le devoir, lequel, selon la succession établie dans sa famille, fut institué par lui, après avoir été comblé d'honneurs, opulent <supplied reason="explanation"><foreign>āḍhya</foreign></supplied> lui-même, <supplied reason="subaudible">dans le gouvernement de la ville</supplied> d'Āḍdhyapura.

Et c'est par celui-ci, le maître du Varadagrāma, à l'intelligence <gap reason="lost"/>, que fut ordonnée la tête <supplied reason="explanation">en l'honneur</supplied> de ce Śiva <supplied reason="explanation">à célébrer</supplied> par les habitants de la ville.

Le troisième jour <supplied reason="explanation">du mois</supplied> de Mādhava, qui est recommandé comme une époque <supplied reason="explanation">favorable pour faire</supplied> des dons, elle doit être célébrée avec foi par les hommes <supplied reason="subaudible">qui sont désireux d'un fruit</supplied> impérissable.

Qui ne fait pas semence de bonnes oeuvres en ce champ pur <supplied reason="explanation">qui est</supplied> Maheśvara ne saurait espérer une moisson abondante <supplied reason="subaudible">dans l'autre monde</supplied> ni ici-bas.

</div>

George Cœdès <bibl rend="omitname"><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">3</citedRange><citedRange unit="page">159-163</citedRange></bibl>) numbers the stanzas from number V onward, considering this inscription to be the continuation of the inscription <ref target="DHARMA_INSCIK00054.xml">K. 54</ref>.

Note that here Barth prints and interprets <foreign>somaśarmā jaṭā liṅgaṁ</foreign> as 3 words, while Cœdès prints and interprets <foreign>somaśarmmājaṭāliṅgaṁ</foreign> as a single compound. This seems less plausible, both grammatically and from the point of view of sense, than assuming <foreign>somaśarmmā</foreign> to be a regular nominative <supplied reason="explanation">and therefore parallel to <foreign>hariś</foreign></supplied>. Barth's and Cœdès' different interpretations and explanations are interesting, and Cœdès is doubtlessly right about the <foreign>jaṭāliṅga</foreign>; but it seems to me probable that Somaśarman referred to a <foreign>liṅga</foreign> or a statue of the Somaśarman form of Śiva ! Cf. <ref target="DHARMA_INSCIK00359.xml">K. 359</ref>, st. III <supplied reason="explanation">where Barth has mistakenly assumed Somaśarman to be the name of the donor</supplied>.

Cœdès mistakenly prints <foreign>bhutvā</foreign>; but the estampage has <foreign>bhūtvā</foreign>.

The second <foreign>pāda</foreign> is hypermetrical and we must therefore adopt Barthes proposal, followed by Cœdès, to understand <foreign>yad dalāgreṣv</foreign> <supplied reason="explanation">instead of <foreign>yattadalāgreṣv</foreign></supplied>. Barth and, following him, Cœdès understand 3 sentences here: 1. <foreign>raktatvaṁ</foreign> is destroyed <supplied reason="explanation"><foreign>vinaṣṭaṁ</foreign></supplied>; 2. it starts to come into being again <supplied reason="explanation"><foreign>bhavati punas</foreign></supplied>; and 3. these lotuses <supplied reason="explanation"><foreign>te padmāḥ</foreign></supplied>, by their whiteness, seem to indicate <supplied reason="explanation"><foreign>sūcayanti+iva</foreign></supplied> the purity of the benefactor's mind. This structure might seem even to be reinforced by the flourish at the end of <foreign>pāda</foreign> c, which might arguably have been intended as punctuation before the final sentence! But I am inclined to suppose that it was rather intended simply to fill out the vacant space at the end of the line so that the text is more nearly flush to the edge. Furthermore, although Monier-Williams records the use of padma as a masculine noun, <foreign>te padmāḥ</foreign> <supplied reason="explanation">instead of <foreign>tāni padmāni</foreign></supplied> looks to me so barbaric that it seems unlikely that it should have been used in a stanza of such refinement ! Furthermore, the logic of the verse is odd if the redness that had been destroyed is already returning and yet the lotusses, as we then learn, are pure white after the restoration of the tank ! I therefore wonder whether the visarga after the very last word, padmā, has been added in error by the engraver <supplied reason="explanation">who, as we've seen, has slipped up in <foreign>pāda</foreign> b!</supplied>. This would make <foreign>padmā</foreign> the subject both of <foreign>bhavati</foreign> and of the participle <foreign>sūcayantī</foreign>. We might then understand the conclusion of the verse as follows: "Lakṣmī (/prosperity/the Lotus-one) plainly <supplied reason="explanation"><foreign>khalu</foreign></supplied> returns <supplied reason="explanation"><foreign>punaḥ bhavati</foreign></supplied> in this <supplied reason="subaudible">tank</supplied> restored by you, seemingly <supplied reason="explanation"><foreign>iva</foreign></supplied> indicating <supplied reason="explanation"><foreign>sūcayantī</foreign></supplied> that your <supplied reason="explanation"><foreign>te</foreign></supplied> mind is fixed <supplied reason="explanation"><foreign>nihitam</foreign></supplied> upon Dharma in as much as she is extremely white/pure <supplied reason="explanation"><foreign>atyantaśuklā</foreign></supplied>." The idea that the lotusses of the tank, once red, have now, since the restoration of the tank, become white, could still be considered to be present in this verse <supplied reason="explanation">since Lakṣmī = lotusses</supplied>, just as it is in the next.

The spiral symbol is probaly used for aliging the right end of the <foreign>pāda</foreign>.

Barth and Cœdès both print <foreign>tr̥tīyāhni</foreign> in <foreign>pāda</foreign> a, but the estampage clearly has <foreign>tr̥tīyehni</foreign>.

The restitution in <foreign>pāda</foreign> d is that proposed by Barth.

Barth and Cœdès print <foreign>pāda</foreign> c in this form and add a note: "Lire °sampadval°." They seem to take <foreign>valśa</foreign> <supplied reason="explanation">"twig, branch"</supplied> to mean effectively "moisson".

One could consider restoring <foreign>pāda</foreign> d to read: °<foreign>nirāśas tatra ceha ca</foreign> "If one does not plant meritorious deeds as a seed in the field of merit that is Maheśvara, then there can be no hope of attaining an abundant crop in the next world <supplied reason="explanation"><foreign>tatra</foreign></supplied> or in this one <supplied reason="explanation"><foreign>iha</foreign></supplied>." The sentence would thus be anacoluthic because of the absence of a corelative pronoun answering to <foreign>yaḥ</foreign>.

</div>

First edited by by August Barth (<bibl rend="omitname"><ptr target="bib:Barth+Bergaigne1885-1893_01"/><citedRange unit="page">55-60</citedRange></bibl>) with a French translation; reedited by George Cœdès (<bibl rend="omitname"><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">3</citedRange><citedRange unit="page">159-163</citedRange></bibl>) with a French translation; re-edited here by Dominic Goodall and Kunthea Chhom from estampage EFEO n. 529.

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