Stela of Prasat Sdok Kak Thom (K. 235), 974 Śaka

Editors: Kunthea Chhom, George Cœdès, Pierre Dupont, Dominic Goodall.

Identifier: DHARMA_INSCIK00235.

Hand description:

The lettering is characteristic of the eleventh century CE.

Language: Sanskrit.

Repository: Khmer (tfc-khmer-epigraphy).

Version: (b59c269), last modified (722eea2).

Edition

I. Upajāti
⟨Face A⟩

⟨A1⟩ ⟨Column a⟩namaś śivāyāstu yadātmabhāvo

a

⟨Column b⟩⟨’⟩ntarvyāpinā sūkṣmaśivena tanvā

b

⟨A2⟩ ⟨Column a⟩vānyā vinā prāṇabhr̥tān nitāna⟨Column b⟩m

c

ākhyāyate ceṣṭayatendriyāṇi ||

d
II. Upajāti

⟨A3⟩ ⟨Column a⟩viśvaṁ śivaḥ pātu himāṅśubhānu-

a

⟨Column b⟩-kr̥śānunetratritayena yasya

b

⟨A4⟩ ⟨Column a⟩vyanakti sākṣitvam anāvr̥tātma-

c

⟨Column b⟩tattvārthadr̥ṣṭau paritovadātam· ||

d
III. Upajāti

⟨A5⟩ ⟨Column a⟩vedhās samavyād bhavatomr̥tāḍhyaṁ

a

⟨Column b⟩kamandaluṁ sphāṭikam indukāntam·

b

⟨A5⟩ ⟨Column a⟩lokeṣu kāruṇyasudhāpayodhe⟨Column b⟩r

c

dhattedhikaṁ vījam ivādarād yaḥ ||

d
IV. Upajāti

⟨A7⟩ ⟨Column a⟩lakṣmīpatir vvo vatu yasya lakṣmī⟨Column b⟩r

a

vakṣassthitā kaustubhabhūṣaṇāya

b

⟨A8⟩ ⟨Column a⟩snihyāmi sāhaṁ kaṭhinasvabhāve-

c

⟨Column b⟩-ṣv apy āśriteṣv atra sadeti nūnam· ||

d
V. Upajāti

⟨A9⟩ ⟨Column a⟩Āsīd aśeṣāvanibhr̥dddhr̥tāṅghri⟨Column b⟩r

a

jagaddhr̥dambhojavivodhavr̥ttaḥ

b

⟨A10⟩ ⟨Column a⟩dhvāntan nihantā vasudhādhirājo

c

⟨Column b⟩dhāmnodayāditya Iti pratītaḥ ||

d
VI. Vasantatilakā

⟨A11⟩ ⟨Column a⟩sr̥ṣṭo mayā ruciviśeṣavivekabhājā

a

⟨Column b⟩yāto harākṣidahanendhanatāṁ manojaḥ

b

⟨A12⟩ ⟨Column a⟩Ity ātmabhūr yyam upapādya sudhāmayībhi⟨Column b⟩r

c

mmanye smaraṁ rucibhir īśvaratān nināya ||

d
VII. Vasantatilakā

⟨A13⟩ ⟨Column a⟩kāhaṁ himādritanayeva śarīrayaṣṭe⟨Column b⟩r

a

arddhaṁ manoramavarasya pariṣvajāmi

b

⟨A14⟩ ⟨Column a⟩Ity unmanā Iva manoratharaṅgam aṅga⟨Column b⟩m

c

āliṅgate sma paritaḥ kila yasya lakṣmīḥ ||

d
VIII. Vasantatilakā

⟨A15⟩ ⟨Column a⟩padmāsanasya caturāsyavataś śrutārthaṁ

a

⟨Column b⟩sāmādimaṇditamater bhuvanodayāya

b

⟨A16⟩ ⟨Column a⟩bhāraty ananyagamanā vadane nu yasya

c

⟨Column b⟩vedhodhiyā dhr̥timatī vasatim vyadhatta ||

d
IX. Upajāti

⟨A17⟩ ⟨Column a⟩guṇeṣu niṣṇātadhiyo nu yasya

a

⟨Column b⟩śilpādiṣu prītamanā mahattvam·

b

⟨A18⟩ ⟨Column a⟩saṁkhyātukāmo japanacchalena

c

⟨Column b⟩sraṣṭākṣamālām adhunāpi dhatte ||

d
X. Vasantatilakā

⟨A19⟩ ⟨Column a⟩yo nyāyajoṣidhiṣaṇo viṣavat pareṣāṁ

a

⟨Column b⟩dārān virāgamatir āsa nirīkṣamāṇaḥ

b

⟨A20⟩ ⟨Column a⟩kenāpi nityasuratiṁ sma karoti kīrtti-

c

⟨Column b⟩-śraddhādayādhr̥tiṣu dharmmavilāsinīṣu ||

d
XI. Vasantatilakā

⟨A21⟩ ⟨Column a⟩yā yās samāśritavatī samudīrṇṇaduḥkhā

a

⟨Column b⟩khinnāvivekimati śocyavatī prapede

b

⟨A22⟩ ⟨Column a⟩yo dhatta maṇdarucibhūdharaśaktibhis tāṁ

c

⟨Column b⟩kṣoṇīṁ sukhe mahati tābhir atulyavr̥ttyā ||

d
XII. Upajāti

⟨A23⟩ ⟨Column a⟩yatkīrttimaṇḍārataruḥ prathīyā⟨Column b⟩n

a

rūḍhas trilokyāṁ stutipuṣpakīrṇṇaḥ

b

⟨A24⟩ ⟨Column a⟩hiraṇyagarbhāṇḍabhidābhiyeva

c

⟨Column b⟩jagaddhr̥dantarvviniviṣṭaśākhaḥ ||

d
XIII. Upajāti

⟨A25⟩ ⟨Column a⟩śiṣyān yathā ceṣṭayitopadeṣṭā

a

⟨Column b⟩yathātmajān vā janako ⟨’⟩pi yatnāt·

b

⟨A26⟩ ⟨Column a⟩nayena saṁrakṣaṇapoṣaṇābhyā⟨Column b⟩n

c

tathā prajā yas svam avekṣya dharmmam· ||

d
XIV. Vasantatilakā

⟨A27⟩ ⟨Column a⟩bhinnārirājarudhirāruṇitaṁ vabhāra

a

⟨Column b⟩khaḍgaṁ raṇe sphuradudīrṇṇavikīrṇṇabhāsam·

b

⟨A28⟩ ⟨Column a⟩yo mūrddhajagrahavalād iva jātajoṣa⟨Column b⟩m

c

utkośakokanadam āhr̥tam ājilakṣmyāḥ ||

d
XV. Vasantatilakā

⟨A29⟩ ⟨Column a⟩sandhukṣitai ripusamājasamitsamr̥ddhyā

a

⟨Column b⟩yuddhādhvare bhujavalānilajr̥mbhanena

b

⟨A30⟩ ⟨Column a⟩tejonalavyatikarair hariṇacchalena

c

⟨Column b⟩taptā nu yasya vidhuvimvam upāśritorvvī ||

d
XVI. Vasantatilakā

⟨A31⟩ ⟨Column a⟩yasyāṅghripaṅkajayugaṁ praṇayipriyatvaṁ

a

⟨Column b⟩prakhyāpayan nakhamaṇiprativimvitānām·

b

⟨A32⟩ ⟨Column a⟩vr̥ṇdāni namraśirasām avanīśvarāṇāṁ

c

⟨Column b⟩svāṅge nyaveśayad upāsidayālu manye ||

d
XVII. Upajāti

⟨A33⟩ ⟨Column a⟩Etāvatā siddhir ananyasādhyā

a

⟨Column b⟩yasyānumeyādbhutadhāmabhūmnaḥ

b

⟨A34⟩ ⟨Column a⟩yat saptatantur vvitato vavandha

c

⟨Column b⟩lekharṣabhādīn aniśan dyuvāsān· ||

d
XVIII. Upajāti

⟨A35⟩ ⟨Column a⟩nirvvandhavaddhādhvaradhūmaketo⟨Column b⟩r

a

dhūmodgamair grastavapur nu viṣṇuḥ

b

⟨A36⟩ ⟨Column a⟩yasyāniśaṁ svaṁ padam āviśadbhi⟨Column b⟩r

c

ābhīlabhāvaṁ bhajate dhunāpi ||

d
XIX. Upajāti

⟨A37⟩ ⟨Column a⟩dr̥ptadviṣadbhyaś śataśo ⟨’⟩py abhītiṁ

a

⟨Column b⟩bhītyā na tebhyo ⟨’⟩dita yo davīyaḥ

b

⟨A38⟩ ⟨Column a⟩kenāpi nedīya upāsinaṣ ṣa⟨Column b⟩

c

kṣodīyaso nīnaśad eva śatrūn· ||

d
XX. Upajāti

⟨A39⟩ ⟨Column a⟩nyadrāsyad ambhoruhadr̥k samudre

a

⟨Column b⟩svairaṁ kathaṁ rakṣakr̥takṣaṇaś cet·

b

⟨A40⟩ ⟨Column a⟩Apālayiṣyat kṣapitakṣatān yo

c

⟨Column b⟩no mānavān mānavanītisāraiḥ ||

d
XXI. Upajāti

⟨A41⟩ ⟨Column a⟩kalābhir āhlāditamaṇḍalo yaḥ

a

⟨Column b⟩karaṁ mradimnānvitam ādadhānaḥ

b

⟨A42⟩ ⟨Column a⟩netā vivr̥ddhiṁ kumudaṁ nitāntaṁ

c

⟨Column b⟩ramyas stuto rājaguṇena yuktam· ||

d
XXII. Mālinī

⟨A43⟩ ⟨Column a⟩śiśirayati nitāntaṁ yadyaśo vārirāśau

a

⟨Column b⟩kalidahanasadārcciṣ ploṣavuddhyeva lokān·

b

⟨A44⟩ ⟨Column a⟩praśamitanijatejaśśaṅkayā kālavahni⟨Column b⟩s

c

sthagitatanur adhastād aṇḍakhaṇḍe vidhātuḥ ||

d
XXIII. Upajāti

⟨A45⟩ ⟨Column a⟩tasyāsa devādijayendravarmma-

a

⟨Column b⟩nāmādadhānaḥ kila yo yaśasvī

b

⟨A46⟩ ⟨Column a⟩gurur garīyān uditodite ⟨’⟩bhū⟨Column b⟩d

c

dhiyodito ninditavaṅśavaryye ||

d
XXIV. Upajāti

⟨A47⟩ ⟨Column a⟩yanmātr̥santānaparaṁparā prā⟨Column b⟩k

a

sūryādisaṁpītakalākalāpā

b

⟨A48⟩ ⟨Column a⟩Akṣīṇabhāvā bhuvanodayāya

c

⟨Column b⟩prādur vvabhūvendum adho vidhātum· ||

d
XXV. Aupacchandasika

⟨A49⟩ ⟨Column a⟩jayavarmmamahībhr̥to mahendrā-

a

⟨Column b⟩-vanibhr̥nmūrddhakr̥tāspadasya śāstā

b

⟨A50⟩ ⟨Column a⟩kavir āryyavarāṅgavanditāṅghri⟨Column b⟩ś

c

śivakaivalya Itipratītir āsīt· ||

d
XXVI. Vaṁśastha

⟨A51⟩ ⟨Column a⟩hiraṇyadāmadvijapuṅgavo gryadhī⟨Column b⟩r

a

ivāvjayoniḥ karuṇādra Āgataḥ

b

⟨A52⟩ ⟨Column a⟩Ananyalavdhāṁ khalu siddhim ādarāt·

c

⟨Column b⟩prakāśayām āsa mahībhr̥taṁ prati ||

d
XXVII. Upajāti

⟨A53⟩ ⟨Column a⟩sa bhūdharendrānumato grajanmā

a

⟨Column b⟩sasādhanāṁ siddhim adikṣad asmai

b

⟨A54⟩ ⟨Column a⟩hotre hitaikāntamanaḥprasattiṁ

c

⟨Column b⟩saṁvibhrate dhāmavivr̥ṅhanāya ||

d
XXVIII. Upajāti

⟨A55⟩ ⟨Column a⟩śāstraṁ śiraśchedavināśikhākhyaṁ

a

⟨Column b⟩sammohanāmāpi nayottarākhyam·

b

⟨A56⟩ ⟨Column a⟩tat tumvuror vaktracatuṣkam asya

c

⟨Column b⟩siddhyeva vipras samadarśayat saḥ ||

d
XXIX. Upajāti

⟨A57⟩ ⟨Column a⟩dvijas samuddhr̥tya sa śāstrasāraṁ

a

⟨Column b⟩rahasyakauśalyadhiyā sayatnaḥ

b

⟨A58⟩ ⟨Column a⟩siddhīr vvahantīḥ kila devarājā-

c

⟨Column b⟩-bhikhyāṁ vidadhre bhuvanarddhivr̥ddhyai ||

d
XXX. Upajāti

⟨A59⟩ ⟨Column a⟩sa bhūdharendras sahavipravaryya⟨Column b⟩s

a

tasmin vidhau dhāmanidhānahetau

b

⟨A60⟩ ⟨Column a⟩vītāntarāyaṁ bhuvanodayāya

c

⟨Column b⟩niyojayām āsa munīśvaran tam· ||

d
XXXI. Upajāti
⟨Face B⟩

⟨B1⟩ ⟨Column a⟩tanmātr̥vaṅśe yatayas striyo vātanmātr̥vaṅśe yatayas striyo vā

a

⟨Column b⟩jātā vidhāv atra niyuktabhāvaḥjātā vidhāv atra niyuktabhāvaḥ

b

> ⟨B2⟩ ⟨Column a⟩tadyājakās syur na kathañcid anyatadyājakās syur na kathañcid anya

c

⟨Column b⟩ីti kṣitīndradvijakalpanāsītiti kṣitīndradvijakalpanāsīt· ||

d
XXXII. Puṣpitāgrā

⟨B3⟩ ⟨Column a⟩bhavapuradharaṇīndradattabhūmyāṁ

a

⟨Column b⟩sa viṣaya Indrapure purā svavaṅśyaiḥ

b

⟨B4⟩ ⟨Column a⟩vinihitam adhikarddhibhadrayogi-

c

⟨Column b⟩-prakr̥tapure ⟨’⟩bhirarakṣa śarvvaliṅgam· ||

d
XXXIII. Anuṣṭubh

⟨B5⟩ ⟨Column a⟩pūrvadigviṣaye kṣoṇīṁ

a

⟨Column b⟩kāñcit prārthya mahībhr̥tam·

b

⟨Column c⟩sa kuṭyākhyaṁ puran tatra

c

⟨Column d⟩kr̥tvā tatra kulan nyadhāt· ||

d
XXXIV. Anuṣṭubh

⟨B6⟩ ⟨Column a⟩Amarendrapurābhyarṇṇa-

a

⟨Column b⟩-bhūmiṁ prārthya tam īśvaram·

b

⟨Column c⟩bhavālayākhye sa pure

c

⟨Column d⟩kr̥te liṅgam atiṣṭhipat· ||

d
XXXV. Anuṣṭubh

⟨B7⟩ ⟨Column a⟩jayavarmmāvanīndrasya

a

⟨Column b⟩tatsūnos sūkṣmavindukaḥ

b

⟨Column c⟩purodhāś śivakaivalya-

c

⟨Column d⟩-svasrīyo ⟨’⟩bhūd vudhāgryadhīḥ||

d
XXXVI. Anuṣṭubh

⟨B8⟩ ⟨Column a⟩kṣoṇīndraṁ śivakaivalyā-

a

⟨Column b⟩-nujanmā tam ayācata

b

⟨Column c⟩rudrācāryyo dripade ⟨’⟩driṁ

c

⟨Column d⟩viṣaye kañcid atra saḥ ||

d
XXXVII. Anuṣṭubh

⟨B9⟩ ⟨Column a⟩grāmaṁ prakr̥tya saṁsthāpya

a

⟨Column b⟩vidhinā liṅgam aiśvaram·

b

⟨Column c⟩vidadhre bhadragiryyākhyāṁ

c

⟨Column d⟩tasyādres sa munīśvaraḥ ||

d
XXXVIII. Anuṣṭubh

⟨B10⟩ ⟨Column a⟩śrīndravarmmāvanīndrasya

a

⟨Column b⟩sūkṣmavindvanujaḥ kr̥tī

b

⟨Column c⟩śrīyaśovarddhanaguru⟨Column d⟩r

c

hotā vāmaśivo ⟨’⟩bhavat· ||

d
XXXIX. Anuṣṭubh

⟨B11⟩ ⟨Column a⟩śivasomasya tadrāja-

a

⟨Column b⟩-guror vvāmaśivāhvayaḥ

b

⟨Column c⟩Antevāsy ātmavidyaugha

c

⟨Column d⟩Iva mūrttau vahirgataḥ ||

d
XL. Anuṣṭubh

⟨B12⟩ ⟨Column a⟩śivasomas sa tenānte-

a

⟨Column b⟩-vāsinā sahadharmmyadhīḥ

b

⟨Column c⟩kr̥tvā śivāśraman tatra

c

⟨Column d⟩śaivaṁ liṅgam atiṣṭhipat· ||

d
XLI. Anuṣṭubh

⟨B13⟩ ⟨Column a⟩śivāśramābhidhānau tau

a

⟨Column b⟩śivasome mr̥te sati

b

⟨Column c⟩śivāśramo vāmaśiva⟨Column d⟩ś

c

śivāśramam avāpa saḥ ||

d
XLII. Anuṣṭubh

⟨B14⟩ ⟨Column a⟩bhūbhujaś śrīyaśovarmmā-

a

⟨Column b⟩-bhikhyāṁ saṁvibhrataḥ kr̥tī

b

⟨Column c⟩śrīyaśovarddhanasyāsī⟨Column d⟩d

c

gurur vvāmaśivaḥ punaḥ ||

d
XLIII. Anuṣṭubh

⟨B15⟩ ⟨Column a⟩sa śrīyaśodharagirau

a

⟨Column b⟩girirāja Iva śriyā

b

⟨Column c⟩śaivaṁ saṁsthāpayām āsa

c

⟨Column d⟩liṅgaṁ bhūbhr̥nnimantritaḥ ||

d
XLIV. Anuṣṭubh

⟨B16⟩ ⟨Column a⟩gurur bhadragirer bhūmi⟨Column b⟩m

a

abhyarṇṇasthān tam īśvaram·

b

⟨Column c⟩dakṣiṇām ādade prītyā

c

⟨Column d⟩vidvān vai jayapaṭṭanīm· ||

d
XLV. Anuṣṭubh

⟨B17⟩ ⟨Column a⟩sa bhadrapaṭṭanābhikhye

a

⟨Column b⟩tatra bhūmyāṁ kr̥te pure

b

⟨Column c⟩kṣoṇīndras sthāpayām āsa

c

⟨Column d⟩gurvvarthaṁ liṅgam aiśvaram· ||

d
XLVI. Anuṣṭubh

⟨B18⟩ ⟨Column a⟩sa bhogaṁ pradadau tasmai

a

⟨Column b⟩karaṅkakalaśādikam·

b

⟨Column c⟩gavādidraviṇaṁ bhūri

c

⟨Column d⟩dāsadāsiśatadvayam· ||

d
XLVII. Anuṣṭubh

⟨B17⟩ ⟨Column a⟩deśe moghapure rājā

a

⟨Column b⟩vadanyo vadatāṁ varaḥ

b

⟨Column c⟩bhūmiṁ gaṇeśvarābhyikhyāṁ

c

⟨Column d⟩sasīmāṁ śambhave ⟨’⟩diśat· ||

d
XLVIII. Anuṣṭubh

⟨B20⟩ ⟨Column a⟩sa bhadrapaṭṭanakṣoṇyāṁ

a

⟨Column b⟩bhadrāvāsapure kr̥te

b

⟨Column c⟩nyadhān nimāṁ sarasvatyā⟨Column d⟩ś

c

śivāśrama Udāradhīḥ ||

d
XLIX. Anuṣṭubh

⟨B21⟩ ⟨Column a⟩śivāśramānujo vidvā⟨Column b⟩n

a

hiraṇyarucir agryadhīḥ

b

⟨Column c⟩vaṅśahradākhyāṁ pr̥thivī⟨Column d⟩m

c

ayācata tam īśvaram· ||

d
L. Anuṣṭubh

⟨B22⟩ ⟨Column a⟩pure tatra kr̥te liṅga⟨Column b⟩m

a

aiśvaraṁ sa kr̥tīśvaraḥ

b

⟨Column c⟩sthāpayām āsa vidhinā

c

⟨Column d⟩dhanyadhīḥ kulabhūtaye ||

d
LI. Anuṣṭubh

⟨B23⟩ ⟨Column a⟩svasrīyās tau kuṭīgrāmā⟨Column b⟩t

a

sodaryyās tisra Āhr̥tāḥ

b

⟨Column c⟩vaṅśahrade nyadhātān dve

c

⟨Column d⟩tām ekāṁ bhadrapaṭṭane ||

d
LII. Anuṣṭubh

⟨B24⟩ ⟨Column a⟩śivāśramasya svasrīyo

a

⟨Column b⟩rājñaś śrīharṣavarmmaṇaḥ

b

⟨Column c⟩kumārasvāmy abhūd dhotā

c

⟨Column d⟩bhūyaś śrīśānavarmmaṇaḥ ||

d
LIII. Anuṣṭubh

⟨B25⟩ ⟨Column a⟩sa kavīśvara Ācāryyaḥ

a

⟨Column b⟩parāśarasutāgryadhīḥ

b

⟨Column c⟩purīṁ parāśarābhikhyā⟨Column d⟩ñ

c

cakre vaṅśahradāvanau ||

d
LIV. Anuṣṭubh

⟨B26⟩ ⟨Column a⟩śivāśramasya bhaginī-

a

⟨Column b⟩-sutāsūnur anūnadhīḥ

b

⟨Column c⟩Āsīd īśānamūrttyākhyo

c

⟨Column d⟩hotā śrījayavarmmaṇaḥ ||

d
LV. Anuṣṭubh

⟨B27⟩ ⟨Column a⟩bhūmiṁ prasādato labdhvā

a

⟨Column b⟩tasya rājñas sa paṇ¡d!⟨ḍ⟩itaḥ

b

⟨Column c⟩khmvāñpuraṁ kr̥tavān mānyo

c

⟨Column d⟩bhaktyā tribhuvaneśvare ||

d
LVI. Anuṣṭubh

⟨B28⟩ ⟨Column a⟩Īśānamūrttibhaginī-

a

⟨Column b⟩-sūnur āṅgirasāgryadhīḥ

b

⟨Column c⟩vabhūvātmaśivo hotā

c

⟨Column d⟩rājñaś śrīharṣavarmmaṇaḥ ||

d
LVII. Anuṣṭubh

⟨B29⟩ ⟨Column a⟩rājendravarmmaṇo hotā

a

⟨Column b⟩so ⟨’⟩dhād vaṅśahradāvanau

b

⟨Column c⟩śāntyākhyaṁ kaṭukābhikhyaṁ

c

⟨Column d⟩puraṁ brahmapurāhvayam· ||

d
LVIII. Anuṣṭubh

⟨B30⟩ ⟨Column a⟩harasya pratimāṁ viṣṇo⟨Column b⟩r

a

nimāṁ sārasvatīṁ nimām·

b

⟨Column c⟩sa grāmatritaye tatra

c

⟨Column d⟩sthāpayām āsa bhūtaye ||

d
LIX. Anuṣṭubh

⟨B31⟩ ⟨Column a⟩Āsīd ātmaśivākhyasya

a

⟨Column b⟩bhāgineyīsuto ⟨’⟩gryadhīḥ

b

⟨Column c⟩śivāśayaś śivācāryyo

c

⟨Column d⟩hotā śrījayavarmmaṇaḥ ||

d
LX. Anuṣṭubh

⟨B32⟩ ⟨Column a⟩śrīsūryyavarmmaṇo rājye

a

⟨Column b⟩so ⟨’⟩rccāṁ śaṅkaraśārṅgiṇoḥ

b

⟨Column c⟩sarasvatyāś ca vidhinā

c

⟨Column d⟩nidadhe bhadrapaṭṭane ||

d
LXI. Mālinī

⟨B33⟩ ⟨Column a⟩samadhikadhiṣaṇās te sūrivaryyās tadā tai⟨Column b⟩r

a

dharaṇipatibhir abhyarṇṇārhaṇābhyarhaṇīyāḥ

b

⟨B34⟩ ⟨Column a⟩nagaranihitasaṁsthā devarājasya nānye

c

⟨Column b⟩sayamaniyamayatnāḥ pratyahañ cakrur arccām· ||

d
LXII. Upajāti

⟨B35⟩ ⟨Column a⟩Iti pravīṇodayamātr̥vaṅśo-

a

⟨Column b⟩-dbhavaś śivācāryyakabhāgineyaḥ

b

⟨B36⟩ ⟨Column a⟩sadāśivādhārasadāśayo yas

c

⟨Column b⟩sadāśivākhyāprathito vabhūva ||

d
LXIII. Upajāti

⟨B37⟩ ⟨Column a⟩yo devarājārccanaśiṣṭaśīlo

a

⟨Column b⟩lalāmasantāna paraṁparāyāḥ

b

⟨B38⟩ ⟨Column a⟩śrīsūryyavarmmāvanibhr̥tpurodhāḥ

c

⟨Column b⟩purodhasāṁ mānyatamāśayo ⟨’⟩bhūt· ||

d
LXIV. Upajāti

⟨B39⟩ ⟨Column a⟩nirantarasmr̥tyamr̥tena nityaṁ

a

⟨Column b⟩viśeṣasantoṣita Eva śarvvaḥ

b

⟨B40⟩ ⟨Column a⟩nīrandhram utsāryya tarāṅsi yasya

c

⟨Column b⟩svāntaṁ parīyāya nirantarāyam· ||

d
LXV. Upajāti

⟨B41⟩ ⟨Column a⟩kasmin na kopāditamāṅsi vāse

a

⟨Column b⟩vasanti yasmin satataṁ vaseyam·

b

⟨B42⟩ ⟨Column a⟩Itīva yatsvāntam atāmasāśo

c

⟨Column b⟩dharmmo dhyuvāsāḍhyanayaṁ parārddhyam· ||

d
LXVI. Upajāti

⟨B43⟩ ⟨Column a⟩vabhūva yo dharmmadhanasya koṣṭha⟨Column b⟩ś

a

cāritra ratnasya vidūradeśaḥ

b

⟨B44⟩ ⟨Column a⟩ācārasindhoḥ khalu sindhurāja⟨Column b⟩ś

c

śautīryavījasya nivāpabhūmiḥ ||

d
LXVII. Upajāti

⟨B45⟩ ⟨Column a⟩Atandritābhyastavicāryyaśāstra-

a

⟨Column b⟩-sāras samadhyāpitavāṅś ca kāle

b

⟨B46⟩ ⟨Column a⟩yo ⟨’⟩dāt svayaṁ pratyaham aṣṭapuṣpī⟨Column b⟩n

c

tanūnapāto ⟨’⟩ṣṭatanoś ca tuṣṭyai ||

d
LXVIII. Upajāti

⟨B47⟩ ⟨Column a⟩hr̥damvuje yasya nitāntavodhe

a

⟨Column b⟩śavdārthaśāstrādisugandhite ⟨’⟩pi

b

⟨B48⟩ ⟨Column a⟩na lebhire su[s]th[it]ilābham anya-

c

⟨Column b⟩-praśnālayaḥ pāṭavavāyununnaḥ ||

d
LXIX. Upajāti

⟨B49⟩ ⟨Column a⟩sadāśrayo yaḥ puruṣottamasya

a

⟨Column b⟩gambhīrabhāvādinidhānabhūtaḥ

b

⟨B50⟩ ⟨Column a⟩mahāhitas sadruciratnadīpro

c

⟨Column b⟩dadhre mahāmbhodhisamānabhāvam· ||

d
LXX. Upajāti

⟨B51⟩ ⟨Column a⟩dyumnāni ratnapramukhāny asaṅga⟨Column b⟩n

a

dātā sadāpy arthiguṇidvijebhyaḥ

b

⟨B52⟩ ⟨Column a⟩teṣāṁ manoguptadhanaṁ paṭiṣṭho

c

⟨Column b⟩kr̥tātmasād yo ⟨’⟩nyadurāparāgaḥ ||

d
LXXI. Upajāti

⟨B53⟩ ⟨Column a⟩saddarśśane netramatir naye ⟨’⟩bhū⟨Column b⟩n

a

na māṅsakenanyajadhīviśuddheḥ

b

⟨B54⟩ ⟨Column a⟩grāhye ca dharmme viṣayānurāgo

c

⟨Column b⟩na yasya śavdapramukhendriyārthe ||

d
LXXII. Upajāti

⟨B55⟩ ⟨Column a⟩śrīśaktikīrttiśrutiśīlakarmma-

a

⟨Column b⟩-dharmmair udāro ⟨’⟩pi gatasmayo yaḥ

b

⟨B56⟩ ⟨Column a⟩gandharvvavidyāvid adhītaśilpa-

c

⟨Column b⟩horācikitsādikalo vidhijñaḥ ||

d
LXXIII. Upajāti

⟨B57⟩ ⟨Column a⟩sabhāsadāṁ śikṣitaśiṣṭasārtha⟨Column b⟩s

a

sarvvīyagāndharvvaguṇe garīyān·

b

⟨B58⟩ ⟨Column a⟩dākṣiṇyasaṁpāditapañcanaddhai⟨Column b⟩r

c

yyo hārayām āsa manāṅsy ajasram· ||

d
LXXIV. Upajāti

⟨B59⟩ ⟨Column a⟩śrīvīralakṣmyā bhaginī mahiṣyā⟨Column b⟩ś

a

śrīsūryyavarmmāvanipena yasmai

b

⟨B60⟩ ⟨Column a⟩gārhasthyadharmme vidhinā niyujya

c

⟨Column b⟩prādāyi vahnidvijasannidhāne ||

d
LXXV. Upajāti

⟨B61⟩ ⟨Column a⟩jayī kavīnāṁ guṇināṁ guṇeśaḥ

a

⟨Column b⟩śrute paṭiṣṭho nṛpateḥ prasattyā

b

⟨B62⟩ ⟨Column a⟩satyārthavad devajayendranāma

c

⟨Column b⟩śriyādhikaṁ yo ⟨’⟩dhṛta paṇ¡d!⟨ḍ⟩itāntam· ||

d
LXXVI. Upajāti

⟨B63⟩ ⟨Column a⟩śrīsūryyavarmmeśvarasuprasattyā

a

⟨Column b⟩saṃvītabhāvo ⟨’⟩dbhutabhāgyabhūmiḥ

b

⟨B64⟩ ⟨Column a⟩karmāntarādhyakṣatayānvitaṁ yo

c

⟨Column b⟩hiraṇyadolādim avāpa bhogam· ||

d
LXXVII. Mālinī

⟨B65⟩ ⟨Column a⟩vasatir adhikadhāmnāṁ bhadrayogyādideśe

a

⟨Column b⟩nihitasurasaparyām indrapuryādisaṁsthe

b

⟨B66⟩ ⟨Column a⟩vyadhita bahuvidhardhi[][ṁ] yas taṭākādikarmā⟨Column b⟩ṇy

c

adhita ca vidhihṛdyaṃ śarvaliṅgādidevān· ||

d
LXXVIII. Anuṣṭubh

⟨B67⟩ ⟨Column a⟩yo bhadrapaṭṭane liṅgaṁ

a

⟨Column b⟩pratime dve vidhānataḥ

b

⟨Column c⟩saṃsthāpya śarkaramaya-

c

⟨Column d⟩-prākāraṁ valabhiṁ dadhe ||

d
LXXIX. Anuṣṭubh

⟨B68⟩ ⟨Column a⟩devatrayārhaṇaṁ sarvvaṁ

a

⟨Column b⟩dyumnaṃ dāsādisaṃyutam·

b

⟨Column c⟩dattvā cakre saridbhaṅgaṁ

c

⟨Column d⟩taṭākaṁ tatra bhūtaye ||

d
LXXX. Anuṣṭubh

⟨B69⟩ ⟨Column a⟩bhadrāvāse sarasvatyai

a

⟨Column b⟩saṃskṛtyādād dhanaṁ bahu

b

⟨Column c⟩cakre taṭākaṁ sodyānaṁ

c

⟨Column d⟩saridbhaṅgaṁ ca yogyadhīḥ ||

d
LXXXI. Anuṣṭubh

⟨B70⟩ ⟨Column a⟩R̥ddhyā saṃvardhya bhadrādri-

a

⟨Column b⟩-deve yo ⟨’⟩dikṣad āśramam·

b

⟨Column c⟩kr̥tvā śālāṃ ca gopūrṇāṁ

c

⟨Column d⟩vyadhād bhaṅgaṁ saritsruteḥ ||

d
LXXXII. Anuṣṭubh

⟨B71⟩ ⟨Column a⟩vaṅśahrade yas saṃvarddhya

a

⟨Column b⟩deve sarvadhanaṁ dadau

b

⟨Column c⟩dīrghikāṁ sasaridbhaṅgāṁ

c

⟨Column d⟩taṭākaṁ bhūtaye ⟨’⟩karot· ||

d
LXXXIII. Anuṣṭubh

⟨B72⟩ ⟨Column a⟩Amoghapuradeśe yaḥ

a

⟨Column b⟩kāṃcid bhūmiṁ caṁkāhvayām·

b

⟨Column c⟩śrīsūryavarmanr̥pate⟨Column d⟩r

c

lebhe mātṛkularddhaye ||

d
LXXXIV. Anuṣṭubh

⟨B73⟩ ⟨Column a⟩amoghapuradeśe yo

a

⟨Column b⟩mahārathataṭākataḥ

b

⟨Column c⟩vyakrīṇāt pūrvato bhūmiṁ

c

⟨Column d⟩kāñcin nadyāś ca pārataḥ ||

d
LXXXV. Anuṣṭubh

⟨B74⟩ ⟨Column a⟩tā Etā dharaṇīr labdhāḥ

a

⟨Column b⟩prasādād vikrayād api

b

⟨Column c⟩vaṃśahradasthadeveśa-

c

⟨Column d⟩kulayor vitatāra yaḥ ||

d
LXXXVI. Anuṣṭubh

⟨B75⟩ ⟨Column a⟩Amoghapurasantāna-

a

⟨Column b⟩-nāgasundarabhūmiṣu

b

⟨Column c⟩prakr̥tyāḍhyam adād grāmaṁ

c

⟨Column d⟩śambhor yo bhadrapaṭṭane ||

d
LXXXVII. Anuṣṭubh

⟨B76⟩ ⟨Column a⟩sarasvatyā nimāṁ brahma-

a

⟨Column b⟩pure saṃsthāpya dattavān·

b

⟨Column c⟩dāsādy akārṣīd yo bhaṅgaṁ

c

⟨Column d⟩taṭākaṁ ca saritsruteḥ ||

d
LXXXVIII. Anuṣṭubh

⟨B77⟩ ⟨Column a⟩pure saṁskr̥tya kuṭyākhye

a

⟨Column b⟩prāsāde yo nyadhāt kṛte

b

⟨Column c⟩liṅgam aiśam adikṣac ca

c

⟨Column d⟩dyumnaṁ dāsādy anekaśaḥ ||

d
LXXXIX. Anuṣṭubh
⟨Face C⟩

⟨C0⟩ 3

⟨C1⟩ ⟨Column a⟩vahuyuddhamahīn naṣṭāṁ

a

⟨Column b⟩pālitāṁ sūryyavarmmaṇaḥ

b

⟨Column c⟩jeṅdnappure yas samprārthya

c

⟨Column d⟩kuṭīśakulayor adāt· ||

d
XC. Anuṣṭubh

⟨C2⟩ ⟨Column a⟩śāstreṣv adhītī bhagava⟨Column b⟩d-

a

-vāgindrakavipādataḥ

b

⟨Column c⟩śabdaśāstrādiṣu kulaṁ

c

⟨Column d⟩yo ⟨’⟩bhavat pitr̥vaṃśataḥ ||

d
XCI. Anuṣṭubh

⟨C3⟩ ⟨Column a⟩tasyātma[⏓⏑––⏓]

a

⟨Column b⟩sthāpanādikaro dhanaiḥ

b

⟨Column c⟩pūrṇṇaṁ kṛtvāśramaṁ tatra

c

⟨Column d⟩gurvarthaṁ yaḥ śive ⟨’⟩diśat· ||

d
XCII. Upajāti

⟨C4⟩ ⟨Column a⟩dhāmnodayādityamahībhujo yo

a

⟨Column b⟩jyāyān gurutvena viśeṣajuṣṭaḥ

b

⟨C5⟩ ⟨Column a⟩dhūlyaṅghri[––⏑⏑]pūrvanāma

c

⟨Column b⟩varmāntam āpāgryam ananyalabdham· ||

d
XCIII. Upajāti

⟨C6⟩ ⟨Column a⟩dhiyodayādityamahīdharaṁ taṁ

a

⟨Column b⟩yo ’dhyāpayā[ṁ] sūribhir āsa sevyaḥ

b

⟨C7⟩ ⟨Column a⟩śiṣṭārthaśāstrādisamastaśāstra-

c

⟨Column b⟩-devendracandrāv iva kaśyapātrī ||

d
XCIV. Aupacchandasika

⟨C8⟩ ⟨Column a⟩vijayādima[–⏑–]ttvavr̥tiṁ

a

⟨Column b⟩samadhītyāvanipeśvaraḥ sa hr̥ṣṭaḥ

b

⟨C9⟩ ⟨Column a⟩vidhinā khalu dīkṣito ⟨’⟩tidakṣo

c

⟨Column b⟩yam upāsyārhayad agradakṣiṇābhiḥ ||

d
XCV. Aupacchandasika

⟨C10⟩ ⟨Column a⟩tadanantaram ātmamandire yaṁ

a

⟨Column b⟩dharaṇīndro ⟨’⟩rhaṇayā yathāniyogam·

b

⟨C11⟩ ⟨Column a⟩muditaḥ paritoṣayāṁ babhūvā-

c

⟨Column b⟩-dbhutabhojyādyatihṛdyayā sayatnaḥ ||

d
XCVI. Aupacchandasika

⟨C12⟩ ⟨Column a⟩parikalpitaśailarūparamyaṁ

a

⟨Column b⟩paramaṁ modakam āttaśilpamālam·

b

⟨C13⟩ ⟨Column a⟩lalanābhir alaṅkr̥taṁ yad āsī⟨Column b⟩t

c

katham īheta vivakṣur anyaśobhām· ||

d
XCVII. Anuṣṭubh

⟨C14⟩ ⟨Column a⟩makuṭaveṇikā hr̥dyā

a

⟨Column b⟩lalitaṃ kuṇ¡d!⟨ḍ⟩aladvayam

b

⟨Column c⟩keyūrakaṭisūtrādi-

c

⟨Column d⟩bhūṣaṇaṃ sormmikāśatam· ||

d
XCVIII. Anuṣṭubh

⟨C15⟩ ⟨Column a⟩cāmīkarakaraṅkāni

a

⟨Column b⟩cāmaran tārapīthakam·

b

⟨Column c⟩triśirohimayī svarṇṇā

c

⟨Column d⟩dolā śubhrātapatrakam· ||

d
XCIX. Anuṣṭubh

⟨C16⟩ ⟨Column a⟩projjvalatpadmarāgādi-

a

⟨Column b⟩-ratnarāśis sahasraśaḥ

b

⟨Column c⟩suvarṇṇakalaśāmatra-

c

⟨Column d⟩-puṭikākaraśodhanam· ||

d
C. Anuṣṭubh

⟨C17⟩ ⟨Column a⟩karaṅkakarakāmatra-

a

⟨Column b⟩-puṭikākaraśodhanam·

b

⟨Column c⟩sapratigrahabhr̥ṅgāraṁ

c

⟨Column d⟩tāni tārāṇy anekaśaḥ ||

d
CI. Anuṣṭubh

⟨C18⟩ ⟨Column a⟩tāmrābhājana-bhr̥ṅgārā⟨Column b⟩s

a

sakadāhapratigrahāḥ

b

⟨Column c⟩pratyekapravibhaktāni

c

⟨Column d⟩tāni tāni sahasraśaḥ ||

d
CII. Anuṣṭubh

⟨C19⟩ ⟨Column a⟩sahasran trāpuṣāmatrā-

a

⟨Column b⟩-ṇy ayanī[⏓⏑–⏑⏓]

b

⟨Column c⟩rājārhāmvaravastrāṇi

c

⟨Column d⟩śataṁ vr̥hatikāśatam· ||

d
CIII. Anuṣṭubh

⟨C20⟩ ⟨Column a⟩catussahasra[ṁ] vastrāṇā⟨Column b⟩m

a

amvarāṇāṃ catuśśatam·

b

⟨Column c⟩karppūrakaṭṭikās tisra

c

⟨Column d⟩Ekā kastūrakaṭṭikā ||

d
CIV. Anuṣṭubh

⟨C21⟩ ⟨Column a⟩khārikā pañcadhā jāti-

a

⟨Column b⟩-phalānān daśa khārikāḥ

b

⟨Column c⟩karkkolānāṁ marīcānāṁ

c

⟨Column d⟩khārikāḥ khalu viṅśatiḥ

d
CV. Anuṣṭubh

⟨C22⟩ ⟨Column a⟩Ekā tulaiva hiṅgūnā⟨Column b⟩m

a

ajājikhārikaikadhā

b

⟨Column c⟩vr̥cīvalānāṁ śonthīnāṁ

c

⟨Column d⟩viṅśatiḥ pañca khārikāḥ ||

d
CVI. Anuṣṭubh

⟨C23⟩ ⟨Column a⟩khārike dīpyamānāṁ dve

a

⟨Column b⟩parivelavakhārikā

b

⟨Column c⟩koṣṭhānāṁ pippalīnāñ ca

c

⟨Column d⟩khāryy ekaikaikaśaḥ kila ||

d
CVII. Anuṣṭubh

⟨C24⟩ ⟨Column a⟩sārāś candanajā bhāraḥ

a

⟨Column b⟩kr̥ṣṇāgurubhavā Api

b

⟨Column c⟩taruṣkasiṅhamūtrāṇā⟨Column d⟩m

c

ekaikaṁ pañca kaṭṭikāḥ ||

d
CVIII. Anuṣṭubh

⟨C25⟩ ⟨Column a⟩nakhānān dvitayo droṇa

a

⟨Column b⟩Elānāṁ pañca khārikāḥ

b

⟨Column c⟩lavaṅgabhaṅgapiṇ¡d!⟨ḍ⟩ānāṁ

c

⟨Column d⟩sahasraṁ [.]u[.]ja[–⏑⏓] ||

d
CIX. Anuṣṭubh

⟨C26⟩ ⟨Column a⟩kaṭakaṅkaṭaghaṇṭābhi⟨Column b⟩r

a

yuktāḥ karikareṇavaḥ

b

⟨Column c⟩sāṅkuśādhoraṇārūḍhāḥ

c

⟨Column d⟩dviśataṁ samadadvipāḥ ||

d
CX. Anuṣṭubh

⟨C27⟩ ⟨Column a⟩dhyāmakarṇṇahayaprāyā⟨Column b⟩s

a

saptayas sādisaṁyutāḥ

b

⟨Column c⟩sakhalīnā rathodvāhāḥ

c

⟨Column d⟩kaṅkanīraṇitāś śatam· ||

d
CXI. Anuṣṭubh

⟨C28⟩ ⟨Column a⟩savatsānāṁ gavāṁ pañca

a

⟨Column b⟩śatāni ca kakudmatām·

b

⟨Column c⟩mahiṣārddhaśataṁ meṣa-

c

⟨Column d⟩-varāhāṇāṁ śataṁ śatam· ||

d
CXII. Anuṣṭubh

⟨C29⟩ ⟨Column a⟩sabhūṣottamanārīṇāṁ

a

⟨Column b⟩tantrīdāsīyujāṁ śatam·

b

⟨Column c⟩vīṇādīnāṁ savenūnāṁ

c

⟨Column d⟩śataṁ svaramanoharam· ||

d
CXIII. Anuṣṭubh

⟨C30⟩ ⟨Column a⟩kaṅsatālamr̥daṅgādi-

a

⟨Column b⟩tūryyāṅgānāṁ śatārddhakam·

b

⟨Column c⟩dāsadāsīsahasreṇa

c

⟨Column d⟩trayo grāmāḥ prapūritāḥ ||

d
CXIV. Anuṣṭubh

⟨C31⟩ ⟨Column a⟩valavaddhuryyayuktānāṁ

a

⟨Column b⟩śakaṭānāñ catuśśatam·

b

⟨Column c⟩tilamudgābhipūrṇṇānāṁ

c

⟨Column d⟩dhārisārathibhir yujām· ||

d
CXV. Anuṣṭubh

⟨C32⟩ ⟨Column a⟩satparaśvathakhurddāla-

a

⟨Column b⟩paraśūnāṁ sudaṇ¡d!⟨ḍ⟩inām·

b

⟨Column c⟩Ekaikaśas sahasrāṇi

c

⟨Column d⟩śaktyādyastrāṇy anekaśaḥ ||

d
CXVI. Anuṣṭubh

⟨C33⟩ ⟨Column a⟩tandulānāṁ sahasrāṇi

a

⟨Column b⟩dhānyānām ayutaṁ kila

b

⟨Column c⟩sarvvāṇi tāny adīyanta

c

⟨Column d⟩dakṣiṇā yasya bhūbhr̥tā ||

d
CXVII. Anuṣṭubh

⟨C34⟩ ⟨Column a⟩yatraikadāpi dāneṣu

a

⟨Column b⟩bhūbhujo gaṇanedr̥śī

b

⟨Column c⟩nityaṁ viśrāṇane saṁkhyā

c

⟨Column d⟩kathaṁ śakyeta veditum· ||

d
CXVIII. Anuṣṭubh

⟨C35⟩ ⟨Column a⟩kr̥tanityābhivādo yo

a

⟨Column b⟩yatnabhājā mahībhujā

b

⟨Column c⟩vastrānnapānagandhādi-

c

⟨Column d⟩-satkriyābhyarhitonvaham· ||

d
CXIX. Mālinī

⟨C36⟩ ⟨Column a⟩maṇikanakamayādidyumnajātaṁ vadanya⟨Column b⟩s

a

satatam adita deve bhūri bhadreśvarādau

b

⟨C37⟩ ⟨Column a⟩kr̥tavasatitaṭākādiḥ parārthaikavr̥ttiḥ

c

⟨Column b⟩pathiṣu pathikasārthān prīṇayāṁ yo babhūva ||

d
CXX. Aupacchandasika

⟨C38⟩ ⟨Column a⟩dharaṇībhr̥d udāradhīs sa tasya

a

⟨Column b⟩pratitiṣṭhāpayiṣor iha svabhūmyām·

b

⟨C39⟩ ⟨Column a⟩kr̥tabhadraniketanākhyadeśe

c

⟨Column b⟩nidadhe liṅgam idaṁ mahopahāram· ||

d
CXXI. Upajāti

⟨C40⟩ ⟨Column a⟩Āstām iyaṃ bhadraniketanākhyā

a

⟨Column b⟩prāg bhadrayogyādipurābhidhāṅkā

b

⟨C41⟩ ⟨Column a⟩suvarṇṇaratnadviradendravāji-

c

⟨Column b⟩vr̥ṇ¡d!⟨ḍ⟩ādidānena tadartham aiṣīt ||

d
CXXII. Upajāti

⟨C41⟩ ⟨Column a⟩jayendravarmmeśvara Eṣa śarvvo

a

⟨Column b⟩jyāyo nijajyotir ajasradīpram·

b

⟨C43⟩ ⟨Column a⟩Ā bhūtahāner iha sārhaṇarddhi

c

⟨Column b⟩dhvāntaṁ nihantuṁ paritas tanotu ||

d
CXXIII. Upajāti

⟨C44⟩ ⟨Column a⟩bhr̥ṅgārakanyārddhadharāmvudhāri-

a

⟨Column b⟩-kucāmvucāryyamvudharastanāvjān·

b

⟨C45⟩ ⟨Column a⟩yāteṣu sūryyādiṣu cāpalagne

c

⟨Column b⟩bhavotra vedādrivilair atiṣṭhat· ||

d
CXXIV. Upajāti

⟨C46⟩ ⟨Column a⟩vahis svabhumeḥ paritas sasīmā⟨Column b⟩m

a

indrādidikṣu kṣitim āttamānām·

b

⟨C47⟩ ⟨Column a⟩bhaktyodayādityamahīdharaś śrī-

c

⟨Column b⟩jayendravarmmeśvaraśambhave ⟨’⟩dāt· ||

d
CXXV. Upajāti

⟨C48⟩ ⟨Column a⟩rājānam āhlādiruciprakarṣai⟨Column b⟩r

a

bhrājiṣṇum udvīkṣya jayendravarmmā

b

⟨C49⟩ ⟨Column a⟩manaḥprasattiṁ prathayāṁ vabhūva

c

⟨Column b⟩vītāntarāyarddhikarīṁ yathātriḥ ||

d
CXXVI. Upajāti

⟨C50⟩ ⟨Column a⟩gāmbhīryyavān vārijahaṅsasaṅga-

a

⟨Column b⟩-hāryyacchavāris sa vr̥hattaṭākaḥ

b

⟨C51⟩ ⟨Column a⟩tena dvijādyarthanadānaramya⟨Column b⟩ś

c

cakre saridbhaṅga Ivātmabhāvaḥ ||

d
CXXVII. Upajāti

⟨C52⟩ ⟨Column a⟩hitadhīs sahiraṇyadāmavimvaṁ

a

⟨Column b⟩śivakaivalyaśivāśramākhyarūpam·

b

⟨C53⟩ ⟨Column a⟩nidadhe vidhinā sa dhātr̥śauri-

c

⟨Column b⟩-tridr̥śān dhāmabhir āttatulyabhāvam· ||

d
CXXVIII. Mālinī

⟨C54⟩ ⟨Column a⟩Idam iha vasudhādyaṁ vīkṣya samṁśrutya vāstā-

a

⟨Column b⟩dyam abhayakr̥tacetāḥ puṇyacintaś ca kaścit·

b

⟨C55⟩ ⟨Column a⟩śivadhanam aśivāyāhartukāme kṣaṇe ⟨’⟩pi

c

⟨Column b⟩prabhavati vahudharddhyā dhātukāme śivāya <complexfinial>

d

⟨C56⟩ || man· vraḥ pāda parameśvara pratiṣṭhā kamrateṅ· jagat ta rāja qnau nagara śrī māhendraparvvata vraḥ pāda ⟨C57⟩ parameśvara kalpanā santāna qnak· stuk· ransi bhadrapattana gi ta jā smiṅ· nā kamrateṅ· jagat ta rāja pra⟨C58⟩dvanna dau vraḥ varaśāpa vvaṁ Āc ti mān· qnakka ta dai ti ta siṅ· nā kamrateṅ· jagat ta rāja leṅ· santāna qnak· noḥ ⟨C59⟩ gussa neḥ gi roḥha śākha santāna noḥ santāna Aninditapura teṁ sruk· śatagrāma kuruṅ· bhavapura Oy· ⟨C60⟩ prasāda bhūmi Āy· viṣaya Indrapura santāna cat· sruk· jmaḥ bhadrayogi Aṅgvay ta gi sthāpanā vraḥ śivali⟨C61⟩ṅga ta gi man· vraḥ pāda parameśvara mok· Aṁvi javā pi kuruṅ ni qnau nagara Indrapura steṅ· Añ· śivakaivalya ⟨C62⟩ ta qji prājñā jā guru jā rājapurohita ta vraḥ pāda parameśvara man vraḥ pāda parameśvara thleṅ· mok· Aṁvi Indra- ⟨C63⟩ pura steṅ· Añ· śivakaivalya mok· nu vraḥ kandvāra homa nā vraḥ rājakāryya vraḥ pre nāṁ kule ta strīpuruṣa mo- ⟨C64⟩ k· Ukka lvaḥh· Āy· viṣaya pūrvvadiśa vraḥ pre Oy· prasāda bhūmi cat sruk jmaḥ kuti duk· kule noḥ Aṅgvay ta gi [] ⟨C65⟩ man· vraḥ pāda parameśvara kuruṅ ni Āy· nagara hariharālaya steṅ⟨·⟩ Añ· śivakaivalya Aṅgvay· qnau nagara ⟨C66⟩ noḥ qukka gi santāna ti vraḥ pre trā dau nā kanmyaṅ· paṁre man· vraḥ pāda parameśvara dau cat(·) nagara Amare⟨C67⟩ndrapura steṅ· Añ· śivakaivalya dau Aṅgvay· qnau ta nagara noḥ qukka paṁre ta vraḥ pāda parameśvara svaṁ bhūmi ta vraḥ ⟨C68⟩ pāda parameśvara thāppa nu Amarendrapura cat sruk jmaḥ bhavālaya yok kule khlah ra mok· Aṁvi sruk kuti paṅgvay ta gi ⟨C69⟩ Oy· kule ta vrāhmaṇa jmaḥ gaṅgādhara sthāpanā vraḥ śivaliṅga duk· khñuṁ ta gi man· vraḥ pāda parameśvara dau kuruṅ ni ⟨C70⟩ Āy· mahendraparvvata steṅ· Añ⟨·⟩ śivakaivalya dau Aṅgvay ta nagara noḥ Ukka paṁre ta vraḥ pāda parameśvara ⟨C71⟩ rūva noḥha qnau man· vrāhmaṇa jmaḥ hiraṇyadāma prājñā siddhividyā mok· Aṁvi janapada pi vraḥ pāda para- ⟨C72⟩ meśvara Añjeñ⟨·⟩ thve vidhi leha leṅ· kaṁ pi kamvujadeśa neḥ Āyatta ta javā ley· leṅ· Āc ti kamrate⟨C73⟩ṅ· phdai karoṁ mvāya guḥ ta jā cakravartti vrāhmaṇa noḥ thve vidhi toy· vraḥ vināśikha pratiṣṭhā kamrateṅ· ja⟨C74⟩[ga]t· ta rāja vrāhmaṇa noḥ paryyan· vraḥ vināśikha nayottara saṁmoha śiraścheda syaṅ· man⟨·⟩ svat ta mukha cuṅ· ⟨C75⟩ pi sar·sir· pi paryyān· steṅ· Añ⟨·⟩ śivakaivalya nu gi pre steṅ· Añ· śivakaivalya gi ta thve vidhi nā kamrate⟨C76⟩ṅ· jagat ta rāja vraḥ pāda parameśvara nu vrāhmaṇa hiraṇyadāma Oy· varaśāpa pre santāna steṅ· Añ⟨·⟩ śivakai⟨C77⟩valya gi ta siṅ· nā kamrateṅ· jagat ta rāja vvaṁ Āc ti mān· qnak ta dai ti ta siṅ· ta noḥha steṅ· Añ· śivakaivalya pu⟨C78⟩rohita duk kule phoṅ· siṅ· man· vraḥ pāda parameśvara stac· viṅ· mok· kuruṅ ni Āy· nagara hariharālaya vraḥ ⟨C79⟩ kamrateṅ· Añ· ta rāja ti nāṁ mok· Ukka steṅ· Añ⟨·⟩ śivakaivalya nu kule phoṅ· siṅ· ru ta tāp ra qnau ste⟨C80⟩ṅ· Añ· śivakaivalya slāp ta gi rājya noḥ vraḥ pāda parameśvara svargga ta qnau nagara hariharālaya nā kamrate⟨C81⟩ṅ· jagat ta rāja daiya nau ruva nagara nā kamrateṅ· phdai karoṁ stac· ti nāṁ dau ta gi Ukka gi ta cāṁ rājya kamrateṅ· phdai ⟨C82⟩ karoṁ pradvanna mok· ta gi rājya vraḥ pāda viṣṇuloka kamrateṅ· jagat ta rāja qnau hariharālaya kanmvay· ⟨C83⟩ steṅ· Añ· śivakaivalya mvāya jmaḥ steṅ· Añ· sūkṣmavindu jā purohita nā kamrateṅ· jagat ta rāja ku⟨C84⟩le phoṅ· siṅ· nā kamrateṅ· jagat ta rāja Ukka yok· kule Āy· bhavālaya duk· viṅ· mvāy· Anle Ā-

⟨Face D⟩ ⟨D0⟩ 4

CXXIX. Anuṣṭubh

⟨D1⟩ ⟨Column a⟩rājahotā yatīndro vā-

a

⟨Column b⟩devasaṃrakṣaṇe ⟨’⟩rhati

b

⟨Column c⟩śīlaśrutiguṇair yuktaḥ

c

⟨Column d⟩kulī vā dharmatatpa[raḥ]

d
CXXX. Anuṣṭubh

⟨D2⟩ ⟨Column a⟩bhūrairajatadāsādī⟨Column b⟩n-

a

nāśayantaś śivasya ye

b

⟨Column c⟩vāgvuddhikarmmabhir yānti

c

⟨Column d⟩te lokadvayayātanām·

d

⟨D3⟩ (y·) sruk· kuti steṅ· Añ· rudrācāryya ta phqvan(·) steṅ· Añ· śivakaivalya dau pvās· Āy(·) viṣaya jeṅ· vnaṁ ta vnaṁ ta jmaḥ thko [steṅ·] ⟨D4⟩ Añ· rudrācāryya svaṁ vnaṁ noḥ nu bhūmi noḥh(·) ta vraḥ pāda viṣṇuloka cat sruk sthāpanā ta gi duk· jmaḥ vnaṁ noḥ jmaḥ bhadragiri ta gi rājya ⟨D5⟩ vraḥ pāda Īśvaraloka kamrateṅ· jagat ta rāja qnau hariharālaya kule phoṅ· [si]ṅ· qnau nā kamrateṅ· jagat ta rāja ru tatapra [] ste⟨D6⟩ṅ· Añ· vāmaśiva cau steṅ· Añ· śivakaivalya jā Upādhyāya vraḥ pāda Īśvaraloka vraḥ pāda Īśvaraloka Oy· vraḥ pāda paramaśiva⟨D7⟩loka [kā]la kanmyaṅ· ley(·) pre paryyān· steṅ· Añ· vāmaśiva jā śiṣya steṅ· Añ⟨·⟩ śivasoma ta jā guru vraḥ pāda Īśvaraloka ste⟨D8⟩ṅ· Añ· śivasoma nu steṅ· Añ· vāmaśiva syaṅ ta cat· śivāśrama sthāpanā vraḥ noḥ steṅ· Añ· śivasoma ti qnak· hau kamrateṅ· śivāśrama cāssa ⟨D9⟩ steṅ· Añ· vāmaśiva ti qnak· hau kamrateṅ· śivāśrama kanmyaṅ· man· steṅ· ⟨Añ·⟩ śivasoma slāp(·) steṅ· Añ· vāmaśiva gi nākka mān· śivāśrama qnak· hau kamrateṅ· śi⟨D10⟩vāśrama roḥh(·) noḥh(·) qnau man· vraḥ pāda paramaśiva[loka pre vraḥ] kamrateṅ· vāmaśiva ta jmaḥ kamrateṅ· śivāśrama jā vraḥ guru paripālana Upāya phoṅ· nu vraḥ ⟨D11⟩ ta ti santāna sthāpanā Aṁvi Indrapura nu sruk bhavālaya ñyaṅ(·) [Amare]ndrapura sruk kuti pūrvvadiśa sruk bhadragiri jeṅ· vnaṁ gi kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru ta⟨D12⟩tāpra qnau man· vraḥ pāda paramaśivaloka cat· nagara śrīyaśodharapura nāṁ kamrateṅ· jagat ta rāja Aṁvi hariharālaya yok· duk ta nagara noḥ man· vraḥ pāda paramaśi⟨D13⟩valoka sthāpanā vnaṁ kantāl· kamrateṅ· śivāśrama sthāpanā vraḥ liṅga Āy· kantāl· srac· sthāpanā nā vraḥ rājakāryya kamrateṅ· śivāśrama nivedana man· khmi sthāpanā Ukka ⟨D14⟩ svaṁ bhūmi nā nu sthāpanā man· steṅ· Añ· rudrācāryya ta qji mok (sā) kamrateṅ(·) śivāśrama pi kathā man mān· bhūmi nai varṇā vijaya[pattana] śūnyamūla samī- ⟨D15⟩ pa nu bhadragiri ta nai steṅ· Añ· rudrācāryya phoṅ⟨·⟩ pre svam· noḥ kamrateṅ· śivāśrama svaṁ bhūmi noḥ ta vraḥ pāda paramaśivaloka cat sruk jmaḥ bhadrapa- ⟨D16⟩ ttana nu bhadrāvāsa vraḥ pāda paramaśivaloka Oy· vraḥ liṅga dvihasta saṁnal ti sthāpanā Āy⟨·⟩ vnaṁ kantāl· gi pi sthāpanā Āy· bhadrapattana vraḥ pratimā ⟨D17⟩ bhagavatī I ti sthāpanā ta sruk bhadrāvāsa ta nai bhūmi bhadrapattana vraḥ Oy· bhoga phoṅ· daṁnep ra gi vat· khlās· krayā Arccana dravya tadai ti phoṅ· qval ta jā ⟨D18⟩ dakṣiṇā khñuṁ śata II Oy· sre parimāna vroh· śata II Āy⟨·⟩ gaṇeśvara pramān· Amoghapura sre noḥ ti rleka Oy⟨·⟩ Āy⟨·⟩ stuk· ransi Ikka vrāḥ pāda ⟨D19⟩ ⟨parama⟩śivaloka pre vraḥ paṁnvās(·) mvāy(·) jmaḥ steṅ· Añ(·) śikhā śiṣya kamrateṅ· śivāśrama jā qnak· vraḥ rājakāryya vraḥ pre steṅ· noḥ dau thve sruk bhadrapa⟨D20⟩ttana sthāpanā vraḥ pre bhūtāśa II Āy⟨·⟩ jeṅ· vnaṁ gi ta cat sruk thve kāryya nā vraḥ noḥha daṁnep ra coṅ· prāsāda kaṁveṅ· valabhi steṅ· Añ(·) śikhā gi ta ⟨D21⟩ pre qnak· thve kāryya lvaḥha srac Oy ta kamrateṅ· śivāśrama kamrateṅ· śivāśrama nivedana Oy· sruk· bhavālaya ta nai santāna nu sruk· rhā nu sruk· ⟨D22⟩ ryyeṅ⟨·⟩ nu nāgasundara jā nai bhadrapattana ti duk ta praśasta steṅ· Añ· hiraṇyaruci jmaḥ steṅ· Añ· vnaṁ kansā phqvan· kamrateṅ· śivāśrama ⟨D23⟩ jā Ācāryyapradhāna nā vrāḥ pāda paramaśivaloka Ukka svaṁ bhūmi stuk⟨·⟩ ransi Āy ta viṣaya Amoghapura ta vraḥ paramaśiva- ⟨D24⟩ loka Ukka [ca]t sruk· stuk· ransi thve nā nu sthāpanā qvyaḥ jā kamrateṅ· śivāśrama nu steṅ· Añ⟨·⟩ vnaṁ kansā yok· kanmvāy· III strīja⟨D25⟩na syaṅ ta sahodara Aṁvi sruk· kuti viṣaya pūrvvadiśa nāṁ dau duk· vyara Āy· stuk· ransi mvāy(·) Āy⟨·⟩ bhadrapattana kule ta dai ti ⟨D26⟩ ta vvaṁ ti yok· mok· Aṅgvay· qnau sruk· kuti qnak ta roḥha neḥha paṅket santāna Āy· sruk· kuti Āy· bhadrapattana Āy· stuk(·) ransi ⟨D27⟩ kule neḥ phoṅ· vvaṁ tel⟨·⟩ cek· mūla syaṅ ta jā smiṅ· nā kamrateṅ· jagat ta rāja mān ta jā Ācāryyapradhāna jā Ācāryya homa siṅ· nā ⟨D28⟩ vraḥ kralā homa Ukka nau ru ta jā qnak⟨·⟩ vraḥ rājakāryya gi nā Āyatta kulopāya santāna qnak· noḥ syaṅ ta jā Ācāryya sappa patala vraḥ ⟨D29⟩ rājya mok· ta gi rājya vraḥ pāda rudraloka nu vraḥ pāda paramarudraloka kule phoṅ· siṅ· nā kamrateṅ⟨·⟩ jagat ta rāja ru tatāpra qnau steṅ· ⟨D30⟩ Añ· kumārasvāmi ta kanmvāy· kamrateṅ· śivāśrama jā Ācāryyapradhāna gi ta pradhāna ta k[u]le cat sruk· parāśara ta bhūmi nai stuk· ransi cāṁ caṁnāṁ ⟨D31⟩ ta dhūli vraḥ pāda Āyatta ta kule ta gi rājya vraḥ pāda paramaśivapada man· vraḥ dau Aṁvi nagara śrīyaśodharapura pi dau kuruṅ ni Āy· cho- ⟨D32⟩ k· gar·gyar· nāṁ kamrateṅ· jagat ta rāja dau Ukka gi kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru tatāp ra qnau steṅ· Añ· Īśānamūrtti ta cau ka⟨D33⟩mrateṅ· śivāśrama jā Ācāryyapradhāna gi ta pradhāna ta kule Aṅgvay· qnau chok· gar·gyar· svaṁ bhūmi qnau chok· gar·gyar· cat sruk⟨·⟩ jmaḥ khmvāñ⟨·⟩ duk· ⟨D34⟩ khñuṁ ta gi Oy· caṁnāṁ ta vraḥ Āy· chok· gar·gyar· Āyatta ta kule steṅ· Añ· Īśānamūrtti gi ta sthāpanā vraḥ liṅga noḥ Āy· stuk· ransi ta gi rā⟨D35⟩jya vraḥ pāda vrahmaloka kule phoṅ· siṅ⟨·⟩ nā kamrateṅ· jagat ta rāja ru tatāpra qnau steṅ· Añ⟨·⟩ Ātmaśiva ta kanmvāy· steṅ· Añ⟨·⟩ Īśānamūrtti ta purohi⟨D36⟩ta nā kamrateṅ· jagat ta rāja jā Ācāryya homa gi ta pradhāna ta kule man· vraḥ pāda śivaloka viṅ· mok⟨·⟩ kuruṅ ni Āy· nagara śrīyaśodharapura nāṁ kamra⟨D37⟩teṅ· jagat ta rāja viṅ· mok· Ukka kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru tatāpra qnau steṅ· Añ(·) Ātmaśiva noḥ purohita nā kamrateṅ· jagat ta rā⟨D38⟩ja jā Ācāryya homa pradhāna ta kule coṅ· prāsāda valabhi Āy· stuk· ransi cat sruk· vrahmapura caṁnat· katuka caṁnat· śānti qnau ta bhūmi stuk· ransi sthāpanā ⟨D39⟩ ta gi steṅ[⟨·⟩ Añ· Ātmaśiva slāp· kāla vraḥ pāda paramavīraloka ta gi rājya vraḥ pāda paramavīraloka kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru tatāpra ⟨D40⟩ qnau steṅ· Añ· śivācāryya cau steṅ· Añ· Ātmaśiva jā purohita nā kamrateṅ· jagat ta rāja gi ta pradhāna ta kule man· vraḥ pāda nirvvāṇapada kridā vala pi ⟨D41⟩ qnak(·) tok· vraḥ Āy⟨·⟩ bhadrapattana nu stuk· ransi man· vraḥ svey(·) rāja chnāṁ II guḥ steṅ· Añ· śivācāryya sthāpanā vraḥ noḥ ta nai santāna viṅ· sthāpanā vraḥ śaṅkara⟨D42⟩nārāyana I vraḥ bhagavatī I qnau ta sruk(·) bhadrapattana dai ti leṅ· nai santāna Oy· khñuṁ ta gi vvaṁ dāna thve sruk(·) nu caṁnat· phoṅ ta śūnya viṅ· guḥ slāp(·) steṅ· Añ⟨·⟩ śivā⟨D43⟩cāryya ta gi rājya vraḥ pāda nirvvāṇapada kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru tatāpra qnau steṅ· Añ· sadāśiva ta kanmvāy· steṅ· Añ⟨·⟩ śivācāryya ⟨D44⟩ jā purohita nā kamrateṅ· jagat ta rāja gi ta pradhāna ta kule ti vraḥ pāda nirvvānapada pre phsik· pi Oy· phqvan· kamrateṅ· Añ· śrīvīralakṣmī ta jā Ā⟨D45⟩gradevī Oy· jmaḥ kaṁsteṅ(·) śrījayendrapandita jā rājapurohita khloñ· kārmmāntara Eka man sruk· bhadrapattana nu sruk· stuk· ransi nu caṁnat· noḥ phoṅ· sya⟨D46⟩ṅ ta śūnya kāla vraḥ pāda nirvvānapada krīdā vala vraḥ kamrateṅ· śrī jayendrapandita thve sruk· noḥ phoṅ· viṅ· Unmīlita vraḥ noḥ mān ti sthāpanā viṅ· ta sruk· bhadra⟨D47⟩pattana sthāpanā vraḥ liṅga I pratimā II dai ti leṅ· nai santāna Oy sarvvadravya ta vraḥ noḥ phoṅ· Oy· khñuṁ coṅ· valabhi coṅ· kaṁveṅ· qleṅ(·) thve kṣetrārāma jyak travāṅ(·) ⟨D48⟩ thve daṁnap· ta sruk· bhadrāvāsa Unmīlita vraḥ noḥ Oy sarvvadravya thve kṣetrārāma jyak travāṅ· thve daṁnap ta sruk· bhadragiri Unmīlita vraḥ noḥ cat sru⟨49⟩k· viṅ· thve daṁnap· thve valaya thve gośāla Oy· vraḥ go qval ta vraḥ noḥ ta sruk· stuk· ransi Unmīlita vraḥ noḥ Oy sarvvadravya jyak· Añcan· thve Ārā⟨D50⟩ma jyak travāṅ· thve daṁnap· svaṁ prasāda bhūmi ta vraḥ pāda nirvvānapada Anle I Āy· Amoghapura jmaḥ caṁkā parimāna vroḥ śata mvāy⟨·⟩ duñ· bhūmi Anle I sot· ti ⟨D51⟩ pūrvva vraḥ travāṅ· mahāratha Āy· Amoghapura nu vudi I padigaḥ I nu thnap· canlyak· parimāna vroḥ 20 10 duñ· bhūmi Anle I sot· Āy· Aṅve chdiṅ· Amoghapura jmaḥ ⟨D52⟩ pralāk· kvan· ṅe nu vudi II padigaḥ II thnap· canlyak· parimāna vroḥ 60 bhūmi ta roḥh(·) neḥh(·) phoṅ· syaṅ· man· Oy ta vraḥ Āy· stuk⟨·⟩ ransi nu kule cat· caṁna⟨D53⟩t· Āy· Amoghapura ta bhūmi ta jmaḥ nāgasundara nai santāna duk· khñuṁ duk· srū ta gi oy ta vraḥ Āy· bhadrapattana ri sre gaṇeśvara ti vraḥ pāda nirvvānapada pre ⟨D54⟩ tvar· pi Oy· dau ta vraḥ vnvak· vraḥ pre Oy· sre vrac· gi ta jā snoṅ(·) viṅ· ti saṅ gol· cek· sre noḥ Āy· bhadrapattana nu vraḥ Āy· stuk· ransi ta sruk· ⟨D55⟩ vrahmapura sthāpanā vraḥ bhagavatī I Oy· khñuṁ thve Ārāma jyak travāṅ· thve daṁnap· Āy· viṣaya pūrvvadiśa ta sruk teṁ Āy· kuti cat sruk· noḥ viṅ ta śūnya thve valaya ⟨D56⟩ qval· viṅ ta gi sthāpanā vraḥ liṅga Ekahasta coṅ prāsāda Oy· khñuṁ Oy sarvvadravya ri bhūmi vāhuyuddha ta śūnyamūla Āy ta sruk· jeṅ(·) dnāp· ti svaṁ prasāda ta vraḥ ⟨D57⟩ pāda paramanirvvānapada saṅ gol· sīmāvadhī ta gi Oy ta vraḥ Āy· kuti nu kule phoṅ(·) sruk· bhavālaya ti kamrateṅ· śivakaivalya ⟨Oy·⟩ ta santāna gi ta ca⟨D58⟩ta qnau Aṅve Amarendrapura mān· ta praśasta qnau bhadrapattana noḥ ti qnak· pidā śūnya gi sruk(·) nu vraḥ liṅga jā vraiya gi devasthāna noḥ dau vraḥ kamrateṅ· ⟨D59⟩ Añ· śrījayendrapandita nivedana ta vraḥ pāda kamrateṅ· Añ⟨·⟩ śrī Udayādityavarmmadeva man· noḥ nai santāna vraḥ pāda kamrateṅ· Añ(·) Oy(·) noḥ ⟨D60⟩ sruk· bhavālaya viṅ· chkā vrai noḥ Unmīlita vraḥ noḥ Oy· pūjā viṅ· ti pre rok· nā mān· khñuṁ vraḥ noḥ ta hyāt· paṅgvay· viṅ ta sruk· Oy ta vraḥ kalpa⟨D61⟩nā viṅ· jā sruk· nai bhadrapattana ru ta tel man· vraḥ kamrateṅ· Añ· śrī jayendrapandita jā kula pitr̥(pa)kṣa ta dhūli jeṅ· vraḥ kamrateṅ· Añ· śrī vāgi⟨D62⟩ndrapandita ta sruk· siddhāyatana Āy· pūrvvadiśa gi nakka ta thve karmmadharmma nai dhūli jeṅ· vraḥ kamrateṅ· Añ· śrī vāgindrapandita gi ta cat sruk· sthāpanā chlo⟨D63⟩ṅ· travāṅ· vraḥ kamrateṅ· Añ· śrī jayendrapandita thve Āśrama duk· khñuṁ ta gi Oy· jā gurvvartha ta vraḥ nai dhūli jeṅ· vraḥ kamrateṅ· Añ(·) śrī vāgindrapandita ⟨D64⟩ man· vraḥ pāda kamrateṅ· Añ· śrī Udayādityavarmmadeva svey· vraḥ rājya kule phoṅ· siṅ· nā kamrateṅ· jagat ta rāja ru tatāpra qnau vraḥ ka⟨D65⟩mrateṅ· Añ· śrī jayendrapandita jā vraḥ guru dār· dhūli jeṅ· vraḥ kamrateṅ· Añ· śrī jayendravarmma vraḥ pāda kamrateṅ· Añ· ryyān· vidyā phoṅ· daṁne⟨D66⟩pra siddhānta vyākaraṇa dharmmaśāstra śāstra phoṅ ta dai ti vraḥ pāda kamrateṅ· Añ· thve vraḥ dikṣā daṁnepra gi bhuvanādhva vraḥ vrahmayajña ⟨D67⟩ thve mahotsava pūjā toy(·) vraḥ guhya Oy· vraḥ dakṣiṇā nu dravya daṁnepra gi vraḥ thniṁ phoṅ(·) muku¡t!⟨ṭ⟩a kuṇ¡d!⟨ḍ⟩ala keyura kataka mu⟨D68⟩kutaveni vraḥ rūpyapīthā vraḥ suvarṇakalaśa vraḥ cāmara vraḥ hemadola triśira phoṅ(·) neḥ syaṅ ti Oy· nu bhoga nu gi Oy· ratna mā⟨D69⟩s· prāk· dravyagaṇa phoṅ· qval· vraḥ go sahasra tamrya śatadvaya qseḥ Ekaśata Ajamahiṣa śata Oy· dāsadāsī sahasra O- ⟨D70⟩ y· sruk· III śaṅkaraparvvata II sruk· mano I jeṅ tarāñ· () vraḥ pāda kamrateṅ· kaṁtvan· Añ· śrī Udayādityavarmmadeva paripālana qnau ta nagara A⟨D71⟩bhivādananitya pre cāra puruṣa paṁre pratidina nu kriyā paṁre ta daṁnepra gi vastra Annapāna vyañjana kramukaphala syaṅ· Aṅga vraḥ kriyā paṁ⟨D72⟩re Āy· le nu dhūli jeṅ· vraḥ kamrateṅ· Añ· pravr̥tti nu gi sappa thṅaiy· ri sruk· stuk· rmmāṅ ta śūnyamūla vraḥ pāda kamrateṅ· Añ· Oy· ⟨D73⟩ sruk· noḥ jā Upāya ta dhūli jeṅ· vraḥ kamrateṅ· Añ· saṁ nu sruk· stuk· ransi man· dhūli jeṅ· vraḥ kamrateṅ· Añ· khmi sthāpanā vraḥ ⟨D74⟩ pāda kamrateṅ· Añ· Oy· vraḥ liṅga dvihasta nu dravyagaṇa phoṅ ta jā bhoga ta vraḥ noḥ nu dravyagaṇa phoṅ ta jā dakṣiṇā pre mantri dau cat· ⟨D75⟩ sruk· jmaḥ bhadraniketana ta bhūmi bhadrapattana ta nai dhūli jeṅ· vraḥ kamrateṅ· Añ· dai sthāpanā vraḥ liṅga dvihasta ta gi Oy ta dhūli jeṅ· vraḥ ⟨D76⟩ kamrateṅ· Añ· Oy· dāsadāsī slik· I ta vraḥ noḥ coṅ· śilāprāsāda valabhi jyak· travāṅ· thve daṁnap· thve kṣetrārāma || ⟨D77⟩ ta gi rājya vraḥ pāda paramavīraloka gi nu vrāhmaṇa saṅkarṣa nu chloñ· mādhava ta kvan· qnak· parade[śa] Ukka duñ· bhūmi pi cat· caṁnat· Anreṁ ⟨D78⟩ loṅ· duk· khñuṁ ta gi sthāpanā vraḥ śivaliṅga jā nai loñ⟨·⟩ mādhava slāp· mratāñ(·) chloñ⟨·⟩ saṁkarṣa ta gi rājya vraḥ pāda paramavīraloka chlo⟨D79⟩ñ· mādhava ta kvan· qras· lvoḥ ta rāja vraḥ pāda paramanirvvāṇapada ta gi 965 śaka noḥ chloñ· mādhava thvāy saṁnvat ta vraḥ pāda paramanirvvā⟨D80⟩ṇapada Oy(·) caṁnat(·) noḥ nu khñuṁ noḥ phoṅ ta dhūli jeṅ· vraḥ kamrateṅ(·)(·) śrījayendravarmma siddhi ti paripālana khñuṁ noḥ paṁre lvoḥ ta gi 967 ⟨D81⟩ śaka dep· chloñ· mādhava slāp· man· vraḥ pāda kamrateṅ· Añ(·) śrī Udayādityavarmmadeva svey· vraḥ rājya ta gi 971 śaka lvoḥ ta gi ⟨D82⟩ 974 śaka dhūli jeṅ· vraḥ kamrateṅ· Añ(·) sthāpanā kamrateṅ· jagat· śivaliṅga Āy· bhadraniketana ti nivedana ta vraḥ pāda kamrate⟨D83⟩ṅ· Añ(·) śrī Udayādityavarmmadeva svaṁ leṅ· caṁnat· noḥ nu khñuṁ noḥha jā vraḥ karuṇāprasāda so(t ta) kamrateṅ· jagat· śivaliṅga Āy· bhadrani⟨D84⟩ketana Oy· prasiddhi caṁnat(·) nu bhūmi noḥha ru man· vraḥ pāda paramanirvvāṇapada Oy· Ukka nu Iṣṭi chloñ· mādhava ta mān· Upāya dhūli jeṅ· ⟨D85⟩ vraḥ kamrateṅ· Añ⟨·⟩ kalpanā khñuṁ noḥ nu caṁnat· noḥha ta paṁre ta kamrateṅ· jagat· śivaliṅga Āy· bhadraniketana śākha caṁnat· Anreṁ loṅ· ⟨D86⟩ 894 śaka pi ket· puṣya vudhavāra gi nu vrāhmaṇa ta jmaḥ mratāñ· chloñ· saṁkarṣa nu chloñ· mādhava ta kvan· qnak(·) paradeśa duñ· bhūmi ta qnak· Anreṁ loṅ· va⟨D87⟩rṇna karmmāntara ta jmaḥ loñ· para loñ· dharmmapāla loñ(·) go loñ(·) sarvvajña steṅ· śivapāda khloñ· vala khloñ· viṣaya khdak· dravya nu duñ⟨·⟩ mās⟨·⟩ li⟨D88⟩ṅ· II canlyak· 20 10 II thnap· yau I vave 4 vraḥ go 4 krapi 10 II simāvadhi bhūmi nā caṁnatta nu sre pi jeṅ· ti pūrvva prasap· nu bhūmi dhanavāha ti dakṣiṇa ⟨D89⟩ lvoḥ dnaṅ· ti paścima lvoḥ ta gi phlū rddeḥ thṅai luc· snvāl(·) ti Uttara saṁlvat· kralā tut· srū pat· tāṅ· tai viṅ· ta gi thnval· travāṅ· ti pūrvva sot· lvoḥ ta vraḥ ⟨D90⟩ stau prasap· bhūmi thpvaṅ· rmmāṅ· || bhūmi ta cval· sot ta caṁnat· Anreṁ loṅ· 901 śaka pi ket· puṣya nu vrāhmaṇa ta jmaḥ mratāñ· chloñ· saṅkarṣa ⟨D91⟩ nu chloñ· mādha[va] duñ⟨·⟩ bhūmi ta qnak· ta jo ta jmaḥ vāp· Īśvaravindu vāp Ājya vāp· bhima dravya nu duñ· mās· liṅ· II vudi 5 dop· 5 thnap· thpir· I yau 5 ca⟨D92⟩nlyak(·) 300 sīmāvadhi bhūmi noḥ ti pūrvva prasap· ta bhūmi vraḥ thpvaṅ· rmmāṅ· ti dakṣiṇa prasappa bhūmi Anreṁ loṅ· ti paścima tarāp· go⟨D93⟩la ti Uttara tarāp· gol(·) sot· ti paścima sot· tarāp vrai saṁroṅ(·) || bhūmi nā bhāga steṅ· mat· gnaṅ(·) ti jau ta vraḥ sraleṅ· vā⟨D94⟩y· nuk· cuṅ· chdiṅ· ta kule ti jau ta qnak· ta jmaḥ loñ· qyak· rāl· nu noḥha Ukka phsaṁ parimāna vroḥ ta bhūmi noḥ 40 noḥ saṁ cval· nu ⟨D95⟩ caṁnat· Anreṁ loṅ⟨·⟩ nā chloñ· mādhava khñuṁ ti mratāñ· chloñ· saṁkarṣa nu chloñ· mādhava duk ta caṁnat· Anreṁ loṅ· pi Oy ta vraḥ bhāga ⟨D96⟩ thṅai luc· nā si thpvaṅ· tyak(·) qji tai E dau Aṁvi śivapura danden· bhāga kantāl· sruk· sot nā si vrahmapada qji tai thleṁ dau ⟨D97⟩ Aṁvi sruk· vrai qguya pramāna pūrvva bhāga kantāl· sruk(·) sot· qji tai khdep· dau Aṁvi vrai qguy· Ukka pramān· pūrvva bhāga ka⟨D98⟩ntāl· sruk· sot· nā si mat· gnaṅ⟨·⟩ qji tai jā dau Aṁvi saṁtāc· drāya viṣaya karoṁ bhāga thṅai ket⟨·⟩ qji tai kaṁyān· ⟨D99⟩ dau Aṁvi liṅgapura bhāga thṅai ket· sot· nā si teṁ khvit(·) qji tai sraṣṭa qnak· Anreṁ loṅ· ta Oy· thnvar· khñuṁ bhāga thṅai lu⟨D100⟩c· sot· saṁvandhi si thpvaṅ· tyak· qji tai rudrāṇī dau Aṁvi śreṣṭhapura sruk· bhadraniketana dai qnau ta bhūmi bhadra⟨D101⟩pattana ti pūrvva bhūmi bhadrapattana dai ti Āgneya dau vap· ta gol· stuk kadamva prasap· nu bhūmi sruk· leṅ· tvara caṁṅāya ⟨D102⟩ slik· 100 80 ti dakṣiṇa dau vap ta srau sramoc· prasap· nu bhūmi sruk· leṅ· tvara caṁṅāya 300 20 10 II ti nair̥tiya dau vap ta go⟨D103⟩l· kūpa prasap nu bhūmi sruk· leṅ· tvara caṁṅāya slik· I 100 20 ti paścima dau vap ta stuk· tannot· prasap· nu bhūmi sruk· gnaṅ(·) caṁṅā⟨D104⟩ya slik· 6 40 5 ti vāyavya dau vap ta gol· sruk· lmuṅ· prasap ta bhūmi sruk· caṁnat· teṅ tvan· nu chdiṅ· gar·gyar· caṁṅāya slik· 6 40 phlā⟨D105⟩8 hat· III ti Uttara dau vap ta stuk· ruṅ· prasap nu bhūmi sruk· cvar· mo caṁṅāya slik· 4 40 ti Īśāna gi bhūmi bhadrapattana hoṅ· ⟨D106⟩ || vraḥ pāda kamrateṅ· Añ· śrī Udayādityavarmmadeva Oy· sruk· ta jmaḥ gnaṅ· cranāñ· vo nu qnak ta gi nu phsak· 100 40 10 I nu bhūmi ⟨D107⟩ bhāga noḥha Oy· jā vraḥ jaṁnvan· ta vraḥ liṅga noḥ Āy· bhadraniketana sīmāvadhi bhūmi noḥ Āy· sruk· gnaṅ· cranāñ· ⟨D108⟩ vo ti pūrvva dau vap ta stuk· tannot· prasap· nu bhūmi sruk· bhadraniketana dai caṁṅāya slik· III 100 40 10 II ti Āgneya dau vap go⟨D109⟩l· prasap· nu bhūmi sruk· leṅ· tvara caṁṅāya slik· 4 300 80 10 II ti dakṣiṇa dau vap ta gol· prasap· nu bhūmi sruk· vrai raṁvaṅ· candrāya ⟨D110⟩ caṁṅāya slik· II 200 40 10 ti nair̥tiya dau vap ta gol· prasap· nu bhūmi sruk· śivapattana sramo Eṁ caṁṅāya slik· 4 ti paścima dau ⟨D111⟩ vap ta gol· prasap· nu bhūmi sruk· Anlāṅ· caṁṅāya slik· III 300 80 10 II ti vāyavya dau vap· ta gol· prasap· nu bhūmi sruk· vajravārmma ⟨D112⟩ caṁṅāya slik· 6 200 40 10 ti Uttara dau vap ta gol· ti Uttara vnaṁ vreṅa prasap· nu bhūmi sruk· jhe rloṁ sruk· tvaṅ· mvāy· teṁ caṁṅāy· ⟨D113⟩ khnāñ· I slik· 5 100 80 phlās· 6 ti Īśāna dau vap ta gol(I) prasap· nu bhūmi srukI chdiṅ· gar·gyar· cāmṅāya slik· 5 100 khñuṁ vraḥ kamrateṅ· ⟨D114⟩ Añ· śivaliṅga Āy· bhadraniketana vraḥ jaṁnvan· sruk gnaṅ· pakṣa khnet· tamrvac· si II vargga noḥ si 20 7 tai 40 8 pakṣa rṇṇoca tamrvac(I) si II vargga ⟨D115⟩ noḥ si 20 7 tai 40 5 phsaṁ phoṅ(·) si tai 100 40 10 I khñuṁ kamrateṅ· jagat· śivaliṅga Āy· bhadraniketana pakṣa khnet· ta paṁre tamrvac· si I vargga noḥ si 20 I ⟨D116⟩ tai 40 10 4 khloñ· qnak· si I Amraḥ si II vargga noḥ si 10 5 tai 40 10 Āśrama dakṣiṇa thnal· ñyaṅ· Añcan· tamrvacI si I vargga noḥ si 4 tai 10 I Āśrama ñyaṅ· ⟨D117⟩ pañcoṅ· tamrvac⟨·⟩ si I vargga noḥ si 7 tai 10 III Āśrama dakṣiṇa vraḥha tamrvac(I) si I vargga noḥ si 4 tai 10 6 caṁnat⟨·⟩ Anreṁ loṅ· tamrvac· si I vargga noḥ si 40 6 tai 40 10 4 ⟨D118⟩ pakṣa rṇṇoc· ta paṁre tamrvac· si I vargga noḥ si 20 tai 40 10 III khloñI qnak· si I Amraḥ si II vargga noḥ si 20 I tai 40 III Āśrama Uttara thnal⟨·⟩ tamrvac· si I vargga noḥ si 4 tai 10 Ā⟨D119⟩śrama Uttara vraḥha tamrvac· si I vargga noḥ si 8 tai 20 Āśrama Uttara vraḥha sot· tamrvac· si I vargga noḥ si 4 tai 10 III caṁnat· piṅ· khlā tamrvac· si I $circleSmall vargga noḥ si 4 tai 10 III ()

Apparatus

⟨C18⟩ tāmrābhājana- ⬦ tāmrabhājana- GC; tāmrā=abhājana- KB.

⟨C75⟩ paryyān· ⬦ paryyan GC.

⟨D5⟩ tatapra ⬦ ta tāpra GC.

⟨D9⟩ steṅ· ⟨Añ·⟩steṅ GC.

⟨D14⟩ vijaya[pattana]vijaya[…] GC.

⟨D19⟩ ⟨parama⟩śivaloka ⬦ śivaloka GC.

⟨D46⟩ mān ⬦ man GC.

⟨D57⟩ śivakaivalya ⟨oy·⟩śivakaivalya GC.

⟨D67⟩ muku¡t!⟨ṭ⟩a ⬦ mukuṭa GC. — ⟨D67⟩ kuṇ¡d!⟨ḍ⟩ala ⬦ kuṇḍala GC.

⟨D74⟩ phoṅ ta ⬦ phoṅ GC.

⟨D88⟩ 20 10 II320 GC.

⟨D103⟩ slik· I 100 20slik 1120 GC.

⟨D111⟩ vajravārmma ⬦ vajravarmma GC.

⟨D116⟩ noḥ ⬦ neḥ GC.

Translation into French by Cœdès and Dupont 1943

I
Hommage soit à Śiva, dont l’essence est hautement proclamée, sans paroles, par l’âme subtile du corps, qui pénètre partout et met en jeu les sens des êtres vivants.
II
Que le Bienfaiteur protège l’Univers, lui qui par ses trois yeux : la Lune, le Soleil et le Feu, développe une vision parfaitement pure pour la perception de la vraie nature de l’Ātman sans voiles.
III
Que le Créateur vous protège, lui qui tient un vase d’ambroisie, vase de cristal aussi brillant que la lune, comme la source suprême de cet océan de nectar qu’est sa miséricorde pour les mondes.
IV
Que l’Époux de Lakṣmī vous protège, lui sur la poitrine de qui Lakṣmī assise semble dire : "Puisque même ceux dont la nature est stable ont besoin d’un support, moi [dont la nature est instable], je m’attache ici au joyau Kaustubha."
V
Il était un souverain de la terre, dont les pieds étaient tenus par tous les rois, dont la conduite faisait épanouir, comme des lotus, le cœur des hommes, qui dissipait les ténèbres et qui, à cause de sa splendeur, était appelé Udayāditya (Soleil levant).
VI
"L’Amour, que j’avais créé avec le discernement de ce qui constitue un éclat supérieur, est devenu un combustible pour la flamme de l’œil de Hara", faisant cette réflexion, Brahmā, je pense, au moyen de rayons d’ambroisie, fit apparaître [en sa personne un nouveau] Smara, qu’il éleva à la souveraineté.
VII
"Qu’ai-je à faire d’embrasser, comme la fille de l’Himālaya, la moitié du corps de mon aimable époux ?" C’est dans cette pensée que Lakṣmī, comme hors d’elle-même, embrasse complètement le corps [de ce roi] beau comme celui de l’Amour.
VIII
Pour entendre Brahmā à quatre bouches, — sur sa bouche à lui, dont l’âme est ornée, pour le bonheur du monde, de la douceur et des autres qualités royales, — la constante Bhāratī, sans aller ailleurs, le prenant pour le Créateur, a placé son séjour.
IX
Son esprit était exercé à tous les talents, arts mécaniques (śilpa) et autres. C’est en réalité pour dénombrer ses mérites que le Créateur charmé porte encore aujourd’hui un rosaire : la récitation n’est qu’un prétexte.
X
Habile à reconnaître les femmes interdites, il regardait avec détachement l’épouse d’autrui, comme du poison ; pourtant, par quelque subterfuge, il goûtait de constantes voluptés avec la Gloire, la Foi, la Compassion, la Fermeté, épouses du Devoir.
XI
La Terre, en proie à la souffrance, épuisée, éperdue, misérable, se réfugia sous ses énergies royales au doux éclat : par elles, avec une activité incomparable, il la replaça dans une parfaite félicité.
XII
L’arbre mandāra de sa gloire, vaste, ombrageant les trois mondes, couvert de louanges comme de fleurs, plongeait ses branches dans le cœur des hommes, comme par crainte de briser l’œuf de Hiraṇyagarbha.
XIII
Comme un maître s’applique à faire agir ses élèves, ou un père ses enfants, ainsi, l’œil fixé sur son devoir, il assurait avec habileté la protection et le bien-être de ses sujets.
XIV
Il portait dans les batailles un glaive rouge du sang des rois ennemis égorgés, qui jetait de toutes parts des lueurs étincelantes, comme un ravissant lotus rouge sorti de son calice qu’il eût, à la force du poignet, arraché des cheveux de la Fortune guerrière.
XV
Dans ce sacrifice : la guerre, le feu intense de sa majesté alimenté par ce combustible : les troupes ennemies, et attisé par le vent des bras robustes, a sans doute brûlé la terre au point qu’elle a dû se réfugier dans le disque de la lune sous forme de gazelle.
XVI
Ses pieds — lotus — proclamaient sa tendresse pour ses amis : car, en réfléchissant dans les gemmes de leurs ongles la multitude des rois inclinés, ils les faisaient en quelque sorte pénétrer en lui-même, par bonté pour leur dévotion.
XVII
La puissance de sa majesté était prodigieuse ; son pouvoir magique, inaccessible à tout autre, peut être inféré de ce fait qu’un sacrifice célébré ⟨par lui⟩ enchaîna pour jamais Indra et les autres dieux.
XVIII
Visnu eut le corps englouti dans les torrents de fumée vomis par le feu de ses sacrifices obstinément poursuivis et qui envahissaient sans relâche le séjour de ce dieu : de là vient que maintenant encore Viṣṇu est de couleur noire.
XIX
Il épargna au loin, sans les craindre, des centaines d’ennemis orgueilleux, ce qui ne l’empêcha pas d’exterminer, tout près de lui, des courtisans plus petits : les six ennemis [intérieurs].
XX
Comment Viṣṇu eût-il pu dormir à sa guise sur la mer, s’il eût été ponctuel [dans sa fonction de] gardien ? Ce roi, lui, nous protégerait, nous autres hommes, en pansant nos blessures avec le suc de la politique des Mânavas.
XXI
Il réjouissait son royaume {ou : son orbite} par ses talents {ou : ses kalā} ; il mettait des impôts {ou : des rayons} empreints de douceur ; il faisait épanouir les cœurs {ou : les lotus} ; il était charmant et salué à bon droit du titre de roi {ou : de lune}.
XXII
Le feu de Kāla, par crainte d’avoir son ardeur étouffée [par la sienne], s’est dissimulé dans la partie inférieure de l’œuf du Créateur ; ayant en quelque sorte l’intention de brûler le monde par les flammes permanentes de l’embrasement de Kali, il l’a [en réalité] rafraîchi dans l’océan de sa gloire.
XXIII
Il eut un maître très respectable par son intelligence, le glorieux Deva Jayendravarman, né dans une haute et irréprochable famille.
XXIV
Sa lignée féminine, où la réunion des talents {ou : des kalā} fut goûtée auparavant {ou : à l’orient} par les descendants du Soleil {ou : parle soleil levant}, parut mais sans en être diminuée, pour réaliser la lune ici-bas en vue du bonheur du monde.
XXV
Le roi Jayavarman, qui établit sa demeure sur le sommet du mont Mahendra, eut pour maître un sage dont les pieds étaient salués par les plus nobles têtes : on l’appelait Śivakaivalya.
XXVI
Hiraṇyadāma, ce grand brahmane souverainement intelligent, venu tel qu’un Brahmā miséricordieux, manifesta avec respect devant le roi une puissance magique (siddhi) que nul autre ne réalisa.
XXVII
Ce brahmane, autorisé par le roi, enseigna la magie avec ses procédés, pour l’accroissement de son pouvoir, à ce hotar (Śivakaivalya), dont le cœur pur était concentré sur le bien.
XXVIII
Les śāstras appelés Śiraścheda, Vināśikha, Sammoha, Nayottara, ces Quatre faces de Tumburu, ce brahmane les lui enseigna comme par magie.
XXIX
Ce brahmane ayant, avec l’intelligence et l’expérience des mystères, extrait soigneusement l’essence des śāstras, établit, pour l’accroissement de la prospérité du monde, les rites magiques (siddhi) qui portent le nom du Devarāja.
XXX
Le roi, avec les premiers des brahmanes, pour donner au monde un bonheur sans obstacle, préposa à ce culte, source d’un trésor de puissance, ce prince des Munis.
XXXI
"Que les yatis nés d’une femme de ce mātr̥vaṁśa et préposés […] ici, soient prêtres de ce culte et jamais d’autres !" Telle fut la règle des brahmanes royaux.
XXXII
Sur une terre donnée jadis à ses ancêtres par le roi de Bhavapura, dans le district (viṣaya) d’Indrapura, ce brahmane gardait un très puissant Śarvaliṅga installé dans la ville (purà) prospère appelée Bhadrayogi.
XXXIII
Ayant obtenu du roi une terre dans le district Oriental (pūrvadigviṣaya), il y fonda une ville nommée Kuṭī et y installa sa famille.
XXXIV
Ayant obtenu du souverain une terre dans le voisinage d’Amarendrapura, il y fonda une ville nommée Bhavālaya et y érigea un liṅga.
XXXV
Sūkṣmavindu, fils de la sœur de Śivakaivalya, le premier des sages par l’intelligence, fut le chapelain du roi Jayavarman [III], fils de ce roi.
XXXVI
Le frère cadet de Śivakaivalya, Rudrācārya, obtint de ce roi une montagne, ici, dans le district du Pied-du-mont (adripāda).
XXXVII
Ayant fondé un village et érigé selon le rite un liṅga d’Īśvara, ce prince des Munis donna à cette montagne le nom de Bhadragiri.
XXXVIII
Vāmaśiva, l’habile frère cadet de Sūkṣmavindu, guru de Śrī Yaśovardhana, fut le hotar du roi Śrī Indravarman [I].
XXXIX
Ce Vāmaśiva, disciple de Śivasoma, guru de ce roi, était comme un fleuve de la science de l’Ātman manifesté sous une forme visible.
XL
Śivasoma, en communauté d’intention avec son disciple, ayant construit là-bas le Śivāśrama, y érigea un liṅga de Śiva.
XLI
Tous deux étaient appelés Śivāśrama. A la mort de Śivasoma, Śivāśrama Vāmaśiva reçut le Śivāśrama.
XLII
Quand Śrī Yaśovardhana devint roi sous le nom de Śrī Yaśovarman, l’habile Vāmaśiva continua d’être son guru.
XLIII
D’après les ordres du roi, il érigea un liṅga sur le mont Śrī Yaśodharagiri, égal en beauté au roi des monts (l’Himālaya).
XLIV
Le sage guru reçut en don gracieux du roi la terre de Jayapaṭṭanī, voisine de Bhadragiri.
XLV
Sur cette terre le roi fonda une ville appelée Bhadrapaṭṭana et y érigea, en faveur de son guru, un liṅga d’Īśvara.
XLVI
Il lui donna des objets mobiliers : coupes, aiguières, etc., des richesses abondantes : vaches, etc., deux cents serviteurs et servantes.
XLVII
Dans le deśa d’Amoghapura, le généreux roi, le meilleur des donateurs, assigna à Śambhu la terfe de Gaṇeśvara pourvue de ses bornes.
XLVIII
Śivāśrama au noble esprit fonda sur la terre de Bhadrapaṭṭana la ville de Bhadrāvāsa et y établit une statue de Sarasvatī.
XLIX
Le sage frère cadet de Śivāśrama, le souverainement intelligent Hiraṇyaruci, obtint de ce roi la terre appelée Vaṁśahrada.
L
Dans la ville qu’il y fonda, ce prince des habiles à la riche intelligence érigea, selon le rite, un liṅga d’Īśvara pour la prospérité de sa famille.
LI
Ces deux personnages (Śivāśrama et Hiraṇyaruci) firent venir du village de Kuṭī trois filles de leur sœur et en établirent deux à Vaṁśahrada et une à Bhadrapaṭṭana.
LII
Le fils de la sœur de Śivāśrama, Kumārasvāmin fut le hotar du roi Harṣavarman [I], ensuite d’Īśānavarman [II].
LIII
Ce prince des sages, ce maître doué de la souveraine intelligence du fils de Parāśara (Vyāsa), fonda sur la terre de Vaṁśahrada la ville du nom de Parāśara.
LIV
Le fils de la fille de la sœur de Śivāśrama, à l’intelligence sans défaut, nommé Īśānamūrti, fut hotar de Jayavarman [IV].
LV
Ayant reçu une terre de la faveur de ce roi, ce sage illustre fonda la ville de Khmvāñ, par dévotion envers Tribhuvaneśvara.
LVI
Le fils de la sœur d’Īśānamurti, doué de la souveraine intelligence d’Āṅgirasa (Br̥haspati), Ātmaśiva fut hotar du roi Harṣavarman [II].
LVII
Hotar de Rājendravarman, il fonda sur la terre de Vaṁśahrada les villes de Śāntipura, Kaṭukapura et Vrahmapura.
LVIII
Là, dans chacun de ces trois villages, il érigea, pour le bonheur, les statues de Hara, Viṣṇu et Sarasvatī.
LIX
L’intelligent fils de la fille de la sœur d’Ātmaśiva, Śivācārya aux heureuses dispositions, fut hotar de Jayavarman [V].
LX
Sous le règne de Sūryavarman [I], il érigea, selon le rite, à Bhadrapaṭṭana une statue de Harihara et de Sarasvatī.
LXI
Ainsi ces excellents sūri à l’intelligence supérieure, dignes des hommages et de la familiarité des rois, résidant à la capitale, célébrèrent, à l’exclusion de tous autres, avec régularité, discipline et zèle, le service quotidien du Devarāja.
LXII
Issu de cette habile et heureuse lignée féminine, le fils de la sœur de Śivācārya, dont le noble cœur était toujours le trône de Śiva, fut célèbre sous le nom de Sadāśiva.
LXIII
Formé par habitude au culte du Devarâja, possédant la tradition d’une lignée illustre, il fut le purohita du roi Sūryavarman [I], respecté pour son caractère entre tous les purohitas.
LXIV
Sans cesse ravi à l’extrême par l’ambroisie de son adoration ininterrompue, Śarva, laissant de côté toutes ses énergies, pénétra sans obstacle son cœur sans défaut.
LXV
"En quel séjour pourrais-je demeurer à jamais, où n’habitent pas les ténèbres de la colère et des autres [passions] ?" Se disant cela, Dharma, dans l’espoir d’échapper à l’obscurité, habita son cœur riche en prudence, très excellent.
LXVI
Il fut le grenier de cette richesse : le Dharma ; il fut le Vidūra de cette gemme : la bonne conduite ; il fut l’océan de cette rivière : la correction ; il fut le champ de cette semence : la fierté.
LXVII
Répétant sans se lasser la substance des traités à étudier, il l’enseignait à son tour. Chaque jour il offrait une guirlande de huit sortes de fleurs pour réjouir Tanūnapāt (le Feu) et Celui qui a huit corps (Śiva).
LXVIII
Bien que le lotus de son cœur, doué d’une extrême intelligence {ou : d’un complet épanouissement}, fût parfumé par le Śabdārtha et les autres śāstras, les questions de ses adversaires, abeilles chassées par le vent de sa dextérité, n’y trouvaient pas le bénéfice d’un séjour tranquille.
LXIX
Asile de l’esprit suprême {ou : de Viṣṇu}, trésor de profondeur et autres qualités, très bienfaisant {ou : ayant une grande chaussée}, brillant de joyaux lumineux {ou : des meilleurs d’entre ceux qui désirent le Bien}, il portait en lui la ressemblance de la mer.
LXX
Bien qu’il donnât avec détachement aux brahmanes besogneux et méritants des richesses en joyaux, etc., il s’appropriait avec adresse la richesse cachée dans leur esprit, par une convoitise hors de la portée des autres hommes.
LXXI
Son regard était attiré vers la belle conduite et non vers la chair, car il était pur de toute pensée d’amour; le mérite à acquérir, voilà l’objet qui le passionnait : ce n’était pas le son et les autres objets des sens.
LXXII
Eminent en beauté, puissance, gloire, science, vertu, actions, mérite spirituel, il n’avait pas d’orgueil. Il connaissait la musique ; il avait étudié les arts : mécanique, astronomie, médecine, etc. ; il possédait le rituel.
LXXIII
Expérimenté, savant, riche, renommé pour sa bonté envers tous et pour son talent musical, il ravissait sans cesse le cœur des courtisans par les cinq liens qu’engendre la courtoisie.
LXXIV
Le roi Sūryavarman le fit entrer, selon le rite, dans la condition de maître de maison et lui donna pour femme, en présence du feu et des brahmanes, la sœur de la reine Vīralaksmī.
LXXV
Vainqueur des poètes, prince des hommes de talent, le plus habile des savants, il reçut, à cause de son attachement au roi, le nom bien justifié et plein d’heureuses promesses, de Deva Jayendrapaṇḍita.
LXXVI
Cœur plein d’attachement pour son seigneur Śrī Sūryavarman, réceptacle d’un bonheur merveilleux, il reçut un palanquin d’or et d’autres présents comportant la charge d’inspecteur des Karmāntara.
LXXVII
Dépositaire d’une haute puissance, dans le deśa de Bhadrayogi et autres, situés à Indrapurī et ailleurs, il exécuta, comme œuvre fructueuse de piété envers les dieux fixés là, des étangs et autres travaux, et il y installa, d’une manière conforme aux rites, un Śarva-liṅga et d’autres dieux.
LXXVIII
A Bhadrapaṭṭana il érigea, selon le rite, un liṅga et deux statues, et construisit une valabhi pourvue d’un mur de limonite.
LXXIX
Ayant donné à ces trois dieux tous les biens nécessaires, serfs, etc., il fit une digue et un bassin pour la prospérité de la région.
LXXX
A Bhadrāvāsa, il constitua et donna à Sarasvatī une grande fortune ; et cet homme à l’esprit pratique fit un bassin, un parc et une digue.
LXXXI
Il consacra au dieu de Bhadrādri un āśrama augmenté par ses soins ; il remplit l’étable de vaches et fit une digue.
LXXXII
A Vaṁśahrada, il donna au dieu toutes les richesses accrues par lui ; il fit une douve, une digue et un bassin pour la prospérité [de la contrée].
LXXXIII
Dans le deśa d’Amoghapura il reçut du roi Sūryavarman, au bénéfice de sa lignée féminine, une terre nommée Caṁkā.
LXXXIV
Dans le même deśa il acquit une terre à l’est de l’étang Mahāratha et de l’autre côté de la rivière.
LXXXV
Toutes ces terres acquises par don ou achat, il en fit présent au Deveśa établi à Vaṁśahrada, et à sa famille.
LXXXVI
Sur les terres de Nāgasundara [appartenant] à sa lignée, dans [le pramān d’]Amoghapura, il fonda un riche village qu’il donna au Śambhu de Bhadrapaṭṭana.
LXXXVII
Ayant érigé à Vrahmapura une image de Sarasvatī, il lui donna des serfs et fit un bassin et une digue.
LXXXVIII
Dans la ville de Kuṭi, ayant élevé un prāsāda, il y installa un liṅga d’Īśa, son œuvre propre, et lui assigna à plusieurs reprises des possessions : serfs, etc.
LXXXIX
Ayant demandé à Sūryavarman la terre de Vāhuyuddha, dans la ville de Jeṅ Dnap, qui était à l’abandon, et l’ayant prise à sa charge, il la donna à l’Īśa de Kuṭi et à sa famille.
XC
Il était parent du côté paternel de Vāgindrakavi, aux pieds de qui [il avait étudié] les śāstra, à commencer par la grammaire.
XCI
Faisant des fondations, etc. […] de ce [maître], ayant construit un āśrama rempli de richesses, en faveur de son guru, il le dédia à Śiva.
XCII
Cet homme éminent qui jouissait d’une puissance singulière en raison de sa qualité de guru du roi Udayāditya, reçut un nom commençant par Dhūli Aṅghri […] et terminé par varman, nom glorieux que nul autre n’obtint.
XCIII
Respecté des sages pour son intelligence, il instruisit le roi Udayāditya : tel Atri ou Kāśyapa enseignant à Indra ou Candra la politique et toutes les autres sciences.
XCIV
Ce roi des rois, ayant étudié les règles de conduite […]., satisfait, consacré selon les rites, très savant, l’ayant salué, l’honora de magnifiques présents.
XCV
Après cela, dans son propre palais, ce roi prit plaisir à lui prodiguer avec empressement dans la forme prescrite, les marques d’honneur les plus agréables, telles que de merveilleux festins, etc.
XCVI
Ce [palais] était embelli de statues de pierre taillée, très séduisant, revêtu d’une sérié de décors, orné de femmes : comment songerait-on à parler d’une autre beauté ?
XCVII
Une magnifique mukuta-veṇikā, deux beaux pendants d’oreilles, des bracelets, colliers et autres ornements, avec cent bagues ;
XCVIII
des coupes d’or, un chasse-mouches, un siège brillant, un palanquin en forme de serpent à trois têtes, un parasol éclatant ;
XCIX
des monceaux de gemmes splendides par milliers : rubis, etc. ; un lave-main [muni] d’une aiguière d’or, d’un vase et d’une coquille ;
C
un lave-mains [muni] d’une coupe, d’une [autre] coupe, d’un vase et d’une coquille ; une cruche avec un crachoir et toutes choses brillantes en grand nombre ;
CI
des plats et cruches de cuivre distribués par classes, chacune en comprenant des milliers ;
CII
mille vases d’étain […] cent vêtements et habits dignes d’un roi ; cent manteaux ;
CIII
4.000 habits, 400 vêtements, 3 kaṭṭikā de camphre et une kaṭṭikā de kastūra ;
CIV
5 khārikā de muscade : 10 khārikā de poivre cubèbe, 20 khārikā de poivre noir ;
CV
une tulā d’assa fœtida, une khārikā de cumin ; 25 khārikā de vétiver et de gingembre sec ensemble ;
CVI
2 khārikā de […] ; deux de […]; une khārikā de lava (Andropogon muricatus) ; une khārā de racine de costus et autant de poivre long ;
CVII
un bhāra de suc de santal ; autant de bois d’aigle ; 5 kaṭṭikā de styrax et de siṁhamūtra ;
CVIII
un double khārikā d’onyx odoriférant ; 5 khārikā de cardamome ; mille boules de fragments de girofle ;
CIX
200 vigoureux éléphants, mâles et femelles, avec couverture, cuirasse et clochettes, montés par des cornacs munis d’un croc ;
CX
cent coursiers, la plupart chevaux aux oreilles noires, avec leurs conducteurs, avec leurs brides, traînant des chars, faisant sonner leurs harnais à grelots ;
CXI
500 vaches à bosse avec leur veau, 250 buffles, 100 moutons et 100 porcs ;
CXII
cent belles femmes magnifiquement parées, accompagnées d’esclaves musiciennes, cent luths, flûtes, etc., au son délicieux ;
CXIII
50 orchestres, cymbales de cuivre, tambours, etc. ; trois villages peuplés de serfs des deux sexes ;
CXIV
400 charrettes attelées de robustes bêtes de trait, pleines de sésame et de fèves, munies de conducteurs diligents ;
CXV
de bonnes haches, khurddâla, cognées, bien emmanchées, 1.000 de chaque espèce ; des armes de jet, javelots, etc., au nombre de plusieurs milliers ;
CXVI
du riz par milliers, du grain par myriades [de mesures] : tout cela fut donné en présent par le roi à ce [Sadāśiva Jayendravarman].
CXVII
Tel était le dénombrement des dons offerts en une fois par ce roi à ce [maître] ; comment, en présence d’une constante libéralité, pourrait-on en savoir le nombre ?
CXVIII
Toujours salué par le roi plein de zèle, il recevait chaque jour des marques d’honneur en vêtements, nourriture, breuvage, parfums, etc.
CXIX
[Ce maître] généreux donnait sans cesse à Bhadreśvara et aux autres dieux une masse de richesses en pierres précieuses, or, etc. Appliqué uniquement au bien des autres, il fit des maisons et des étangs le long des routes pour favoriser les caravanes de voyageurs.
CXX
Le roi magnanime, en faveur de ce [guru] qui désirait faire une fondation sur sa terre, installa dans le lieu qu’il appela Bhadraniketana ce liṅga [honoré de] grandes offrandes.
CXXI
Sans parler de cette [terre] nommée Bhadraniketana, ayant pour élément caractéristique [de son nom] le nom de l’antique Bhadrayogi et des autres villes, [le roi] en faisant à ce liṅga une donation d’or, de pierres précieuses, d’éléphants, de chevaux, etc. exprima ce vœu pour lui :
CXXII
"Que ce Śarva Jayendravarmeśvara projette tout autour de lui, pour dissiper les ténèbres, son puissant éclat, d’une splendeur constante, avec honneur et succès, jusqu’à l’extinction des êtres !"
CXXIII
Le soleil et les autres planètes étant [respectivement] dans le Verseau, la Vierge, la Balance, le Verseau, le Verseau, les Poissons, le Verseau, le Verseau et les Poissons, l’horoscope dans le Sagittaire, Bhava s’est dressé ici dans l’année marquée par les [9] orifices, les [7] montagnes et les [4] Vedas.
CXXIV
Le roi Udayāditya a donné par dévotion à Śambhu Jayavarmeśvara, en ayant fixé la mesure et posé les bornes tout autour, la terre qui s’étendait hors du domaine, à l’Est et aux autres points cardinaux.
CXXV
Jayendravarman, voyant le roi illuminé d’une joie extrême, lui témoigna un attachement qui mit sa prospérité à l’abri de tout obstacle, comme Atri.
CXXVI
Ce grand bassin profond, dont l’еаu limpide {ou : la pure éloquence} ravit l’amour des cygnes dans les lotus {ou : de l’Àtman dans les cœurs}, séduisant par sa libéralité envers les brahmanes, etc., fut exécuté par lui, à l’image de son propre caractère sous forme de digue.
CXXVII
Cet homme bienveillant érigea, selon le rite, avec une image de Hiraṇyadāma, une image appelée Śivakaivalya-Śivāśrama, égale en majesté à Brahmā et à Viṣṇu-Śiva.
CXXVIII
Ayant vu ce séjour idéal, le premier de la terre, ou en ayant seulement entendu parler, tout homme a l’esprit tranquille et l’âme sanctifiée. Les biens de Śiva portent aussitôt malheur à qui désire les enlever. [Au contraire] on devient riche de toutes les prospérités, si on désire faire des dons à Śiva.

(C56–C61) Alors S. M. Parameśvara installa le dieu-roi en la ville royale de Śrī Mahendraparvata. S. M. Parameśvara affecta la lignée des gens de Stuk Ransi et Bhadrappaṭṭana, comme officiants auprès du dieu-roi, dorénavant. S. M., par bénédiction et imprécation , interdit qu’il y eût d’autres gens pour officier auprès du dieu-roi, [4] ordonna [qu’il n’y eût] que la lignée de ces gens-là, seulement. Voici les origines de cette lignée-là. Cette lignée d’Aninditapura résidait originellement dans le sruk de Śatagrāma. Le kuruṅ de Bhavapura lui fit don d’une terre dans le viṣaya d’Indrapura. Cette lignée y établit un sruk nommé Bhadrayogi, s’y installa et y fonda un Śivaliṅga.

(C61–C64) Alors S. M. Parameśvara vient de Javā pour être kuruṅ dans la ville royale d’Indrapura. Le Steṅ Añ Śivakaivalya l’ancêtre savant, fut le guru, fut le rājapurohita de S. M. Parameśvara. Alors S. M. Parameśvara entreprit de venir d’Indrapura. Le Steṅ Añ Śivakaivalya vint en qualité de Kandvāra homa pour le service du roi. S. M. [le] chargea d’amener sa famille, avec femmes et enfants. Une fois arrivé au viṣaya de Pūrvadiśa, S. M. ordonna de lui octroyer une terre et d’y établir le sruk nommé Kuti et de l’attribuer à sa famille comme résidence.

(C65–C69) Alors S. M. fut kuruṅ sur l’emplacement de la ville royale de Hariharālaya. Le Steṅ Añ Śivakaivalya résida aussi en cette ville-là. Quant à sa lignée, elle fut par S. M. envoyée officiellement au [corps] des pages. Alors S. M. alla établir la ville royale d’Amarendrapura a. Le Steṅ Añ Śivakaivalya alla aussi résider en cette ville-là, pour le service de S. M. Parameśvara. Il sollicita de S. M. Parameśvara une terre proche d’Amarendrapura, y établit le sruk de Bhavālaya, amena quelques parents du sruk de Kuti, les installa là, donna [ces] parents à un brâhmane nommé Gaṅgādhara , fonda un Śivaliṅga, [lui] affecta des esclaves.

(C70–C77) Alors S. M. Parameśvara s’en fut comme kuruṅ sur le Mahendraparvata. Le Steṅ Añ Śivakaivalya alla aussi résider en cette ville pour le service de S. M. Parameśvara, comme c’était fixé déjà. Alors un brahmane nommé Hiraṇyadāma, expert en science magique, vint de Janapada, parce que S. M. Parameśvara l’avait invité à accomplir une cérémonie telle qu’elle rendît impossible pour ce pays-ci des Kambuja toute allégeance vis-à-vis de Java, telle qu’elle rendît possible l’existence d’un maître sur la terre absolument unique, qui fût cakravartin. Ce brahmane accomplit la cérémonie selon le saint Vināśikha [et] installa le dieu-roi. Ce brahmane enseigna le saint Vināśikha, le Nayottara, le Saṁmoha, le Śiraścheda, qu’il récita en entier, du début à la fin, pour les [faire] écrire, pour les enseigner au Sten Aň Śivakaivalya ainsi. Il chargea le Steṅ Añ Śivakaivalya d’accomplir la cérémonie concernant le dieu-roi. S. M. Parameśvara et le brahmane Hiraṇyadâma, donnant bénédiction et imprécation, enjoignirent que la lignée de Śivakaivalya officiât auprès du dieu roi, — [et] qu’il fût interdit à d’autres gens d’y officier. Le Steṅ Añ Śivakaivalya, purohita, désigna toute sa famille pour officier.

(C77–D82) Alors S. M. Parameśvara, le roi, revint comme kuruṅ en la ville royale de Hariharālaya ; le dieu-roi [y] fut amené aussi. Le Steṅ Añ Śivakaivalya et sa famille entière officièrent suivant l’ordre établi. Le Steṅ Añ Śivakaivalya mourut sous ce règne. S. M. Parameśvara s’en fut au ciel, comme il était en la ville royale de Hariharālaya. Le dieu-roi changea de résidence suivant les capitales où le monarque le conduisit afin de veiller sur le pouvoir royal des monarques qui se sont succédé.

(C82–D3) Sous le règne de S. M. Viṣṇuloka, le dieu-roi résida à Hariharālaya. Un neveu (kanmvāy) du Steṅ Añ Śivakaivalya, du nom de Steṅ Añ Sūkṣmavindu fut purohita auprès du dieu-roi ; sa famille officia auprès du dieu-roi aussi ; il prit les parents [installés] à Bhavālaya et leur affecta de nouveau un emplacement situé dans le sruk de Kuti.

CXXIX
Hotar du roi ou prince des ascètes, chargé de la noble garde d’un dieu, ou maître de maison doué de moralité, de science, de talents et appliqué au devoir.
CXXX
Ceux qui détruisent les biens de Śiva : terre, or, argent, serfs, etc., par paroles, pensées ou actions, ceux-là subissent l’expiation dans les deux mondes.

(D3–D5) Le steṅ añ Rudrācārya, frère cadet du steṅ añ Śivakaivalya, alla se faire religieux dans le viṣaya de Jeṅ Vnaṁ, sur une montagne du nom de Thko. Le Steṅ Añ Rudrācārya sollicita cette montagne et cette terre de S. M. Viṣṇuloka, établit un sruk, y fit une fondation, attribua comme nom à cette montagne le nom de Bhadragiri.

(D5–D10) Sous le règne de S. M. Īśvaraloka le dieu-roi résida à Hariharālaya ; toute la famille officia auprès du dieu-roi, suivant l’ordre établi. Le Steṅ Añ Vāmaśiva, petit-neveu (cau) du Steṅ Añ Śivakaivalya fut précepteur, [upādhyāya] de S. M. Īśvaraloka. S. M. Īśvaraloka le donna à S. M. Paramaśivaloka alors tout jeune homme, le chargeant de l’instruire. Le Steṅ Añ Vāmaśiva était élève du steṅ añ Śivasoma, qui était guru de S. M. Īśvaraloka. Le steṅ añ Śivasoma et le steṅ añ Vāmaśiva, ensemble, établirent le Śivāśrama, y fondèrent un sanctuaire. Le Steṅ Añ Śivasoma était appelé par les gens le vieux seigneur du Śivāśrama, le Steṅ Añ Vāmaśiva était appelé par les gens le jeune seigneur du Śivāśrama. Lorsque le steṅ Śivasoma mourut, e’est le Steṅ Añ Vāmaśiva qui fut détenteur du Śivāśrama. Les gens l’appelèrent le seigneur du Śivāśrama, ainsi qu’il en était déjà.

(D10–D12) Alors S. M. Paramaśivaloka prescrivit au Vraḥ Kamrateṅ Vāmaśiva, nommé le seigneur du Śivāśrama, étant vraḥ guru, d’assurer en totalité les moyens de subsistance [intéressant] les sanctuaires fondés par sa lignée depuis Indrapura : au sruk de Bhavālaya, près d’Amarendrapura, au sruk de Kuti [dans] Pūrvadiśa, au sruk de Bhadragiri [dans] Jeṅ Vnaṁ. Quant à la famille, elle officia tout entière auprès du dieu-roi, suivant l’ordre établi.

(D12–D13) Alors, S. M. Paramaśivaloka établit la ville royale de Śrī Yaśodharapura et emmena le dieu-roi de Hariharālaya en cette ville. Alors S. M. Paramaśivaloka érigea le Mont central. Le seigneur du Śivāśrama fonda un saint liṅga au milieu.

(D13–D22) Une fois achevée cette fondation faite pour le service du roi, le seigneur du Śivāśrama fit savoir qu’il désirait faire une fondation [lui] aussi. Il sollicita une terre où il ferait la fondation. Alors, le Steṅ Añ Rudrācārya, l’апcêtre , vint rencontrer le seigneur du Śivāśrama pour [lui] raconter qu’il y avait une terre de Varṇa, vijaya de […], sans possesseur, toute proche du Bhadragiri du Steṅ Añ Rudrācārya. Il lui enjoignit de la solliciter. Le seigneur du Śivāśrama sollicita cette terre de S. M. Paramaśivaloka, y établit des sruk nommés Bhadrapaṭṭana et Bhadrāvāsa. S. M. Paramaśivaloka donna un liṅga de deux coudées, en plus de ceux érigés au Mont-Central, afin de l’ériger à Bhadrapaṭṭana, une image de Bhagavatī pour être érigée dans le sruk de Bhadrāvāsa, de la terre de Bhadrapaṭṭana. S. M. donna tous les bhoga à commencer par les vat [et] les khlās, des denrées pour offrandes, tous les autres approvisionnements au complet en tant que daksiṇā, 200 esclaves, une rizière mesurant 2 vroḥ [située] à Gaṇeśvara, pramān d’Amoghapura. Cette rizière-là fut rattachée par S. M. à Stuk Ransi également. S. M. Śivaloka désigna un saint religieux nommé le Steṅ Añ Śikhā, disciple du seigneur du Śivāśrama et homme du service royal. S. M. chargea ce religieux d’aller travailler au sruk de Bhadrapaṭṭana, d’[y] fonder un sanctuaire, de requérir deux bhūtāśa de Jeṅ Vnaṁ pour établir le sruk, travailler à en aménager le sanctuaire, à commencer par la construction de la tour, de l’enceinte, de la [ou des] valabhi : c’est le Steṅ Añ Śikhā qui dirigea les gens assurant le travail jusqu’à achèvement ; il l’offrit [alors] au seigneur du Śivāśrama.

(D22) Le seigneur du Śivāśrama fit savoir qu’il donnait [à Bhadrapattana] le sruk de Bhavālaya, appartenant à sa lignée, et le sruk de Rhā et les sruk de Ryyeṅ et Nāgasundara, pour qu’ils relèvent de Bhadrapattana, et qu’il consacrait [cette donation] par acte officiel inscrit.

(D22–D24) Le Steṅ Añ Hiraṇyaruci, nom du Steṅ Añ de Vnaṁ Kansā, cadet du seigneur du Śivāśrama, étant aussi doyen des ācārya auprès de S. M. Paramaśivaloka, sollicita aussi la terre de Stuk Ransi, dans le viṣaya d’Amoghapura, de S. M. Paramaśivaloka. Il établit un sruk, l’aménagea et y fonda un avyaḥjā.

(D24–D29) Le seigneur du Śivāśrama et le Steṅ Añ de Vnaṁ Kansā prirent trois femmes, leurs nièces, toutes de même mère, provenant du sruk de Kuti, dans le viṣaya de Pūrvadiśa, en amenèrent et fixèrent deux à Stuk Ransi, une à Bhadrapattana. Les autres parents, qui ne furent pas amenés, résidèrent dans le sruk de Kuti. Tous ces gens-ci engendrèrent la lignée établie au sruk de Kuti. A Bhadrapattana, à Stuk Ransi, tous leurs parents ne partagèrent pas [les fonctions] de la branche originelle, laquelle assura au complet le service du dieu-roi ; il y en eut qui furent ācārya-pradhāna, qui furent aussi ācārya-homa et officièrent sur la sainte aire du homa, résidant comme fonctionnaires du service royal et dépendant des moyens d’existence de la famille. La lignée de ces gens, toute entière, fournit des ācārya de diverses catégories au service de la royauté.

(D29–D31) Sous le règne de S. M. Rudraloka et de S. M. Paramarudraloka, toute la famille officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Kumārasvāmi, neveu du seigneur du Śivāśrama, doyen des ācārya, fui doyen de la famille, établit le sruk de Parāśara sur la terre de Stuk Ransi, organisa un service de prestations que S. M. plaça sous l’autorité de sa famille.

(D31–D34) Sous le règne de S. M. Paramaśivapada, alors S. M. s’en fut de la ville royale de Yaśodharapura pour être kuruṅ à Chok Gargyar, emmena aussi le dieu-roi. Quant à la famille entière, elle officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Īśānamūrti, petit-neveu (cau) du seigneur du Śivāśrama [et] ācāryapradhāna, fut doyen de la famille, résida à Chok Gargyar. II sollicita une terre en Chok Gargyar, établit le sruk nommé Khmvāñ, y affecta des esclaves. [Il] fit que le service cultuel du sanctuaire situé en Chok Gargyar dépendît des parents du Steṅ Añ fondateur du liṅga de ce [sanctuaire], — [parents installés] à Stuk Ransi.

(D34–D36) Sous le règne de S. M. Vrahmaloka la famille toute entière officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Ātmaśiva, neveu (kanmvāy) du Steṅ Añ Īśānamūrti, purohita auprès du dieu-roi, fut ācārya-homa et doyen de la famille.

(D36–D39) Alors S. M. Śivaloka revint faire le kuruṅ en la ville royale de Śrī Yaśodharapura, ramena aussi le dieu-roi. Toute la famille officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Ātmaśiva, purohita auprès du dieu-roi, fut ācārya-homa, doyen de la famille, éleva un temple, une valabhi à Stuk Ransi ; établit le sruk de Vrahmapura, l’établissement de Katuka, l’établissement de Śānti en la terre de Stuk Ransi, y fit des fondations. Le Steṅ Añ Ātmaśiva mourut au temps de S. M. Paramavīraloka.

(D39–D40) Sous le règne de S. M. Paramavīraloka, toute la famille officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Śivācārya, petit-neveu (cau) du Steṅ Añ Ātmaṡiva, purohita auprès du dieu-roi, fut doyen de la famille.

(D40–D42) Alors S. M. Nirvāṇapada rassembla son armée en vue des gens qui abattaient les statues à Bhadrapattana et Stuk Ransi. Alors que S. M. eut joui du pouvoir royal [pendant] deux ans seulement, le Steṅ Añ Śivācārya fonda à nouveau les sanctuaires relevant de sa lignée. Il fonda un Śaṅkaranārāyaṇa, une Bhagavatī dans le sruk de Bhadrapattana, étranger à l’allégeance de sa lignée, lui donna des esclaves. Sans avoir pu refaire entièrement les sruk et tous les établissements dévastés, le Steṅ Añ Śivācārya mourut.

(D42–D45) Sous le règne de S. M. Nirvāṇapada, toute la famille officia auprès du dieu-roi suivant l’ordre établi. Le Steṅ Añ Sadāśiva neveu (kanmvāy) du Steṅ Añ Śivācārya qui était purohita auprès du dieu-roi, fut doyen de la famille. Il reçut de S. M. Nirvāṇapada l’ordre de quitter la vie religieuse pour recevoir la cadette de la princesse Śrī Vīralaksmī qui était première reine (agradevī). [S. M.] lui donna le nom de Kaṁsteṅ Śrī Jayendrapaṇḍita, étant rājapurohita, khlоñ des karmāntara de la première [maison].

(D45–D50) Alors, les sruk de Bhadrapattana et les sruk de Stuk Ransi et tous leurs établissements, dévastés en totalité quand S. M. Nirvāṇapada avait fait opérer ses troupes, — le seigneur Śrī Jayendrapaṇḍita refit ces sruk en totalité, consacra à nouveau les statues qui y avaient été érigées. Au sruk de Bhadrapattana, il fonda un liṅga et deux autres images étrangères aux attributions de sa lignée, donna tous les biens au complet à ces sanctuaires, donna des esclaves, édifia une valabhi, édifia une enceinte de latérite, fit champs et jardins, creusa un réservoir, fit une digue. Au sruk de Bhadrāvāsa, il consacra les dieux, donna tous les biens, fit champs et jardins, creusa un réservoir, fit une digue. Au sruk de Bhadragiri, il consacra les dieux, rétablit le sruk [dans ses limites], fit une digue, fit une clôture, fit une étable, donna toutes les vaches sacrées à ce sanctuaire. Au sruk de Stuk Ransi, il consacra les statues, donna les biens, creusa un bassin, fit un ārāma, creusa un réservoir, fit une digue.

(D50–D52) Il sollicita de S. M. Nirvāṇapada le don d’une parcelle de terre dans Amoghapura nommée Caṁkā, d’un périmètre de 100 vroḥ. Il acquit aussi une pièce de terre à l’est du bassin de Mahāratha dans Amoghapura, au moyen d’un vudi, d’un crachoir et de thnap canlyak ; périmètre : 30 vroḥ. Il acheta aussi une pièce de terre au delà de la rivière d’Amoghapura, nommée Pralāk Kvan Ṅe, avec deux chaudrons, deux crachoirs, thnap canlyak ; périmètre : 60 vroh. Ce sont toutes ces terres-ci qu’il donna aux sanctuaires de Stuk Ransi et à sa famille.

(D52–D54) Il installa un établissement dans Amoghapura, sur la terre nommée Nāgasundara, [relevant] de sa lignée, y attribua des esclaves, et en affecta le paddy comme don au sanctuaire de Bhadrapattana.

(D54–D57) Quant à la rizière de Gaṇeśvara, qui avait été échangée, par ordre de S. M., pour être donnée et revenir à l’"équipe du sanctuaire" (vraḥ vnvak), S. M. prescrivit que l’on donnât la rizière de Vrac pour servir de compensation, que les bornes y fussent plantées et que cette rizière fût attribuée à Bhadrapattana et au sanctuaire de Stuk Ransi. Dans le sruk de Vrahmapura, il [Sadāśiva] fonda une Bhagavatī, donna des esclaves, fit un ārāma, creusa un réservoir, fit une digue. Dans le visaya de Pūrvadiśa, au sruk originel de Kuti, il réaménagea le sruk qui était dévasté (ou : abandonné), y refit une clôture complète, fonda une liṅga d’une coudée, construisit un prāsāda, donna des esclaves, donna tous les biens. Quant à la terre de Bāhuyuddha, qui était à l’abandon dans le sruk de Jeṅ Dnāp, elle fut sollicitée en don de S. M. Paramanirvāṇapada, les bornes de délimitation y furent plantées ; elle fut donnée au sanctuaire de Kuti et à toute la famille.

(D57–D61) Le sruk de Bhavālaya que le Kamrateṅ Śivakaivalya, de cette lignée, avait établi en un lieu au delà d’Amarendrapura, avait été rattaché à Bhadrapattana par un acte officiel inscrit. Le sruk et le liṅga furent pillés et dévastés par des gens. Cette maison des dieux devint de la forêt. Le Vraḥ Kamrateṅ Añ Śrī Jayendrapaṇḍita alla faire savoir à S. M. Śrī Udayādityavarmmadeva que ce [sruk] relevait de sa lignée. S. M. donna à nouveau le sruk de Bhavālaya, à celui-là [qui] y débroussailla la forêt, y consacra les statues, assura à nouveau les cérémonies, reçut l’ordre de chercher où se trouvaient des esclaves sacrés en excédent, d’en réinstaller dans le sruk, de créer de nouveau une organisation cultuelle qui en fît un sruk relevant de Bhadrapattana comme ci-devant.

(D61–D64) Alors, le Vraḥ Kamrateṅ Añ Śrī Jayendrapaṇḍita était apparenté du côté paternel avec le Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Vāgindrapaṇḍita, du sruk de Siddhāyatana en Pūrvadiśa. Ce fut lui qui accomplit le karmadharma du Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Vāgindrapaṇḍita : c’est-à-dire qu’il aménagea le sruk, installa et inaugura un réservoir. Le seigneur Śrī Jayendrapaṇḍita fit un āśrama, y attribua des esclaves pour que cela constituât un guru-artha envers le sanctuaire du Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Vāgindrapaṇḍita.

(D64–D72) Tandis que S. M. Udayādityavarmmadeva exerçait le pouvoir, toute la famille officia auprès du dieu-roi suivant l’ordre établi. Le Vraḥ Kamrateṅ Añ Śrī Jayendrapaṇḍita fut vraḥ guru, reçut [le titre de] Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Jayendravarman. S. M. étudia toutes les connaissances, à commencer par les sciences (siddhānta), la grammaire (vyākaraṇa), le droit (dharmaśāstra), tous les autres śāstra. S. M. accomplit les initiations religieuses (dīkṣā), à commencer par le bhuvanādhva et le sacrifice à Brahma (vrahmayajña). Il fit les grandes cérémonies et fêtes religieuses (mahotsavapūjā) conformément à [la doctrine] secrète (vraḥ guhya). Il (S. M.) donna les dakṣinā et les richesses à commencer par toutes les parures : diadème (mukuṭa), boucles d’oreille (kuṇḍala), bracelets (keyūra), anneaux (kaṭaka), tresse du diadème (mukuṭaveni), un siège d’argent (rūpya pītha), des aiguières d’or (suvarṇakalaśa), un chasse-mouche (cāmara), un palanquin d’or à trois têtes (hemadola triśira). Tous, ils furent donnés au complet ainsi que les bhoga, à savoir : il offrit joyaux, or, argent, [et] dotation matérielle complète, mille bœufs sacrés, deux cents éléphants, cent chevaux, cent béliers et buffles ; il donna mille esclaves hommes et femmes ; il donna trois sruk, deux sur le Śaṅkaraparvata, 1 à Mano, dans [le pramāna de] Jeṅ Tarāñ. Le Vraḥ Pāda Kamrateṅ Kaṁtvan Añ Śrī Udayādityavarmmadeva prit à sa charge [ces donations] ; résidant dans sa capitale, il honora [son guru] sans cesse. Il fit inscrire les hommes assurant le service quotidien, les fournitures [nécessaires] au service, à commencer par les vêtements, les aliments, les boissons, les assaisonnements, la noix d’arec (kramuka-phala), tous les éléments des fournitures sacrées à assurer pour le service d’en haut (āy le?), là où le Dhūli Jeṅ Vraḥ Kamrateṅ Añ [Jayendravarman] exerçait ses fonctions, quotidiennement.

(D72–D73) Quant au sruk de Stuk Rmmāṅ, qui était à l’abandon, S. M. donna ce sruk comme "moyen de subsistance" du Dhāli Jeṅ Vraḥ Kamrateṅ Añ pour être réuni au sruk de Stuk Ransi.

(D73–D76) Alors le Dhūli Jeṅ Vraḥ Kamrateṅ Añ entreprit de faire une fondation. S. M. donna un liṅga de deux coudées, avec l’ensemble des biens constituant le bhoga de ce sanctuaire et l’ensemble des biens constituant les dakṣiṇā, chargea un dignitaire d’aller établir un autre sruk nommé Bhadraniketana, en la terre de Bhadrapattana relevant du Dhūli Jeṅ Vraḥ Kamrateṅ Añ, d’y ériger le liṅga de deux coudées offert au Dhūli Jeṅ Vraḥ Kamrateṅ Añ, de donner 400 esclaves hommes et femmes à ce dieu, de construire une tour de pierre, une valabhi, creuser un fossé, faire une digue, faire champs et jardins.

(D76–D85) Sous le règne du S. M. Paramavīraloka , le brahmane Saṅkarṣa et aussi le Chloñ Mādhava, son enfant, gens d’un pays étranger, achetèrent une terre en vue d’y aménager l’établissement d’Anreṁ Loṅ, y assignèrent des esclaves. [Ils] fondèrent un śivaliṅga qui releva du Loñ Mâdhava. Le Mratāñ Chloñ Saṅkarṣa mourut sous le règne de S. M. Paramavīratoka et le Chloñ Mādhava, son fils fut [seul] survivant. Sous le règne de S. M. Paramanirvāṇapada, soit en 965 Śaka (1043 A. D.), le Chloñ Mādhava présenta une requête à S. M. Nirvāṇapada, accordant l’exclusivité sur cet établissement [d’Anreṁ Loṅ] et ces esclaves au complet, au Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Jayendravarmarn Celui-ci prit à sa charge les esclaves du service. En 967 Śaka (1045 A. D.) le Chloñ Mādhava mourut. Puis S. M. Śrī Udayādityavarmmadeva jouit du pouvoir en 971 Śaka (1049 A. D.). En 974 Śaka (1052 A. D.), le Dhūli Jeṅ Vraḥ Kamrateṅ Añ fonda le Kamrateṅ Jagat Śivaliṅga à Bhadraniketana. Il en informa S. M. Udayādityavarman, sollicitant que cet établissement et ces esclaves [d’Anreṁ Loṅ] constituent encore une libéralité gracieuse en faveur du Kamrateṅ Jagat Śivaliṅga de Bhadraniketana, lui conférant l’exclusivité (prasiddhi) sur cet établissement et sur cette terre, — ainsi que S. M, Nirvāṇapada l’avait pareillement donnée [à Sadāśiva] à la demande du Chloñ Mādhava pour servir d’upāya. Le Dhūli Jeṅ Vraḥ Kamrateṅ Añ assigna ces esclaves et cet établissement pour le service du Kamrateṅ Jagat Śivaliṅga de Bhadraniketana.

(D85–D90) Origines de la fondation d’Anreṁ Loṅ. 894 Śaka (972 A. D.), troisième jour de la lune croissante de Puṣya, mercredi, alors le brahmane nommé Mratāñ Chloñ Saṁkarṣa et le Chloñ Mādhava, son enfant, gens d’un pays étranger, achetèrent une terre à des gens d’Anreṁ Loṅ de la caste des Karmāntara, nommés le Loñ Para, le Loñ Dharmapāla, le Loñ Go, le Loñ Sarvajña, le Steṅ [de] Śivapāda, khlоñ vala, khloñ viṣaya de Khdak. Biens ayant servi à l’achat : 2 liṅ d’or, 320 vêtements canlyak, 1 yau de thnap, 4 chèvres, 4 bœufs sacrés (vraḥ go), 12 buffles. Délimitation de la terre où sont l’établissement et trois pieds de rizières. A l’est, elle jouxte la terre de Dhanavāha ; au sud, va jusqu’à Dnaṅ ; à l’ouest, jusqu’à la route charretière au couchant de Snvâl ; au nord, samlvat l’aire à brûler le paddy, retourne Tāṅ Tai à la berge du bassin ; à l’est de nouveau, jusqu’au saint arbre stau, jouxtant la terre de Thpvaṅ Rmmāṅ.

(D90–D93) Terre intégrée aussi dans l’établissement d’Anreṁ Loṅ. 901 Śaka, troisième jour de là lune croissante de Puṣya, le brahmane nommé le Mratāñ Chloñ Saṅkarṣa et le Chloñ Mādhava achetèrent une terre aux gens dé Jo nommés le Vāp Īśvaravindu, le vāp Ājya, le Vāp Bhima. Biens ayant servi à l’achat : 2 liṅ d’or, 5 vudi, 5 dop, 1 thpi, 5 yau de thnap, 300 vêtements (canlyak). Délimitation de cette terre : à l’est, elle jouxte la terre du sanctuaire de Thpvaṅ Rmmāṅ ; au sud, elle jouxte la terre d’Anreṁ Loṅ ; à l’ouest, jusqu’aux bornes [à la borne]; au nord jusqu’aux bornes aussi ; à l’ouest encore, jusqu’à la forêt d’arbres saṁroṅ.

(D93–D95) Terre dans le secteur du Steṅ Mat Gnaṅ achetée (troquée) à Vraḥ Sraleṅ Vāy Nuk de Cuṅ Chdiṅ, son parent, achetée aussi à un individu nommé Loñ Ayak, de concert avec celui-là. Périmètre [superficie] totale en vroḥ de cette terre : 40. Celle-ci entre conjointement dans l’établissement d’Anreṁ Loṅ, où est le Chloñ Mādhava.

(D95–D100) Esclaves que le Mrataň Chloñ Saṁkarṣa et le Chloñ Mādhava affectent à l’établissement d’Anreṁ Loṅ, pour les offrir au sanctuaire. Secteur ouest ; là [seront] les si de Thpvaṅ Tyak, l’Aji Tai E venant de Śivapura Danden. Secteur du milieu du sruk, encore ; là [seront] les si de Vrahmapada, l’Aji Tai Thlem venant du sruk de Vrai aguy, pramān de Pūrvadiśa. Secteur du milieu du sruk, encore : l’Aji Tai Khdep venant aussi de Vrai Aguy, pramān de Pūrvadiśa. Secteur du milieu du sruk, encore : là [seront] les si de Mat Gnaṅ, l’Aji Tai Jā venant de Samtāc Drāy, viṣaya de Karoṁ (visaya du bas). Secteur est : l’Aji Tai Kaṁyān, venant de Liṅgapura. Secteur est encore : là [seront] les si de Teṁ Khvit, l’Aji Tai Sraṣṭa, les gens d’Anreṁ Loṅ donnés au lieu d’esclaves. Secteur ouest encore : familles [parents] des si de Thpvaṅ Tyak, l’Aji Tai Rudrāṇi venant de Śreṣṭhapura.

(D100–D105) L’autre sruk, de Bhadraniketana, se trouve sur la terre de Bhadrapattana. A l’est, l’autre terre de Bhadrapattana. Au sud-est, il va rencontrer les bornes du sruk de Kadamva, jouxter la terre du sruk de Leṅ Tvar ; distance : 1 slik 80. Au sud, il va rencontrer Srau Sramoc, jouxtant la terre du sruk de Leṅ Tvar ; distance : 332. Au sud-ouest, il va rencontrer la borne de Kūpa, jouxtant la terre du sruk de Leṅ Tvar ; distance : 1 slik 120. A l’ouest, il va rencontrer le Stuk Tannot, jouxtant la terre du sruk de Gnaṅ ; distance : 6 slik 45. Au nord-ouest il va rencontrer la borne du sruk de Lmuṅ, jouxtant la terre du sruk établi par la Teṅ Tvan et la rivière de Gargyar ; distance : 6 slik 340, 8 phlās, 3 hat. Au nord, il va rencontrer le Stuk Ruṅ jouxtant la terre du sruk de Cvar Mo ; distance : 4 slik 40. Au nord-est, la terre de Bhadrapattana.

(D105–D113) S. M. Udayādityavarman donna le sruk nommé Gnaṅ Cranāñ Vo avec les 151 personnes qui s’y trouvaient, phsak compris, et les terres de ce secteur-là, comme offrandes à ce liṅga de Bhadraniketana. Délimitation de cette terre où [se trouve], le sruk de Gnaṅ Cranāñ Vo. A l’est, elle va rencontrer le Stuk Tannot, jouxtant la terre du sruk de l’autre Bhadraniketana ; distance : 3 slik 152. Au sud-est, elle va rencontrer la borne, jouxtant la terre du sruk de Leṅ Tvar ; distance : 4 slik 392. Au sud, elle va rencontrer la borne, jouxtant la terre du sruk de Vrai Raṁvaṅ Candrāy ; distance : 2 slik 250. Au sud-ouest, elle va rencontrer la borne, jouxtant la terre du sruk de Śivapattana Sramo Eṁ ; distance : 4 slik. A l’ouest, elle va rencontrer la borne, jouxtant la terre du sruk d’Anlāṅ ; distance : 3 slik 392. Au nord-ouest, elle va rencontrer la borne, jouxtant la terre du sruk de Vajravarmma ; distance : 6 slik 250. Au nord, elle va rencontrer la borne [située] au nord de la montagne de Vreṅ, jouxtant la terre du sruk de Jhe Rloṁ, sruk de Tvaṅ Mvāy Teṁ ; distance : 5 slik 180, 6 thlās. Au nord-est, elle va rencontrer la borne, jouxtant la terre du sruk de Chdiṅ Gargyar (la rivière de Gargyar) ; distance : 5 slik 100.

(D113–D117) Esclaves du Vraḥ Kamrateṅ Añ Ṡivaliṅga de Bhadraniketana qui sont ceux du sruk de Gnaṅ offert en don. Quinzaine claire : 2 surveillants des si (2 si surveillants) ; équipe de ceux-ci : 27 si, 48 tai. Quinzaine sombre : 2 surveillants des sruk ; équipe de ceux-ci : 27 tai, 45 tai. Total général : 151 si et tai. Esclaves du Kamrateṅ Jagat Śivaliṅga de Bhadraniketana. Serviteurs de la quinzaine claire : un surveillant des si ; équipe de celui-ci : 21 si, 54 tai. 1 khloñ des anak si (gens faisant fonction de si) ; 2 amraḥ si ; équipe de celui-ci : 15 si, 50 tai. Āśrama situé au sud de la chaussée, proche de la douve (ancañ) : 1 surveillant des si ; équipe de celui-ci : 4 si, 11 tai. Āśrama proche du Pañcoṅ : 1 surveillant des si ; équipe de celui-ci : 7 si, 13 tai. Āśrama au sud du sanctuaire ; 1 surveillant des si; équipe de celui-ci : 4 si, 16 tai. Établissement d’Anreṁ Loṅ, 1 surveillant des si ; équipe de celui-ci : 46 si, 54 tai.

(D118–D119) Serviteurs de la quinzaine sombre : 1 surveillant des si ; équipe de celui-ci : 20 si, 52 tai. 1 khlоñ des anak si (habitants faisant fonction de si), 2 amraḥ si ; équipe de ceux-ci ; 21 si, 43 tai. Āśrama au nord de la chaussée : un surveillant des si ; équipe de eelui-ci ; 4 si, 10 tai. Āśama au nord du sanctuaire : 1 surveillant des si, équipe de celui-ci : 8 si et 20 tai. Āśrama au nord du sanctuaire, encore [une fois] : 1 surveillant des si ; équipe de celui-ci : 4 si, 13 tai. Établissement de Piṅ Khlā : 1 surveillant des si ; équipe de celui-ci : 4 si, 13 tai.

Translation by Bhattacharya 2009

I
Homage to Śiva whose essence is highly proclaimed without words by the subtle Śiva, His form, who pervades [everything] from within and who activates the senses of living beings.
II
May Śiva protect the world! With His three eyes: the moon, the sun and the fire, He reveals on all sides His pure quality of being the Witness to the vision of those to whom the meaning of the principle of ātman has been unravelled.
III
May the Creator protect you! He fondly holds the crystal water-jar full of ambrosia and beautiful like the moon, as if it were the eminent source of that ocean of nectar which is His compassion for the worlds.
IV
May the Lord of Lakṣmī (Viṣṇu) protect you! On His breast resides Lakṣmī for adorning [the jewel] Kaustubha, as if saying to Herself: “While even those whose nature is stable need a support, I [whose nature is unstable] am always attached to it.”
V
There was a sovereign ruler of the world whose feet were held by all kings, who caused to bloom the lotus which was the heart of the people, and who was the destroyer of darkness - a king who, by virtue of his splendor, was known as Udayāditya (rising sun).
VI
The mind-born [Kāma, the god of Love] who was created by me, endowed as I am with the discerning knowledge of what constitutes superior beauty, has become the fuel to the fire of the eyes of Hara (Śiva) – I think it is with this thought that the Self-born [Brahmā] accomplished him (the king), [another] Smara (Kāma), with splendors made of nectar and led him to sovereignty.
VII
"Who am I, who like the daughter of the Himālaya (Pārvatī) embrace the half of the slender body of my charming husband?” – so thinking, Lakṣmī, losing self-control, as it were, embraced on all sides his (the king’s) body which was the playhouse of desire.
VIII
Considering him, whose intellect was endowed with conciliation and other [royal qualities] {or: with the Vedas such as the Sāman} for the prosperity of the world, to be the Creator, the constant Bhāratī, not going anywhere else, made her residence in his mouth for the knowledge of the god with four faces who has for his seat the lotus (Brahmā).
IX
His mind was steeped in qualities such as arts: wishing to proclaim with a contented heart his greatness, even today the Creator holds the rosary under the pretext of muttering sacred texts.
X
Knowing the rightful women, he had his mind detached, looking at others’ wives as poison; in an indescribable way, he constantly indulged in voluptuous dalliance with the lawful women {or: the spouses of Dharma}, viz. glory, faith, compassion, and steadiness.
XI
Whatever the powers [of him] in which the earth, in excessive pain, dejected and in a lamentable condition, took refuge with a mind devoid of discerning thought,20 by those royal powers with soothing rays {or: in the year marked by moon (the star with soothing rays) [1], mountain [7] and śakti [9] (971)} he placed her in great felicity with his incomparable activity.
XII
The vast Mandāra tree of his glory has grown in the three worlds, strewn with his eulogies as its flowers; it has plunged its branches in the hearts of the people, as if through fear of breaking the egg of Brahmā (the universe).
XIII
As a teacher zealously impels his disciples or a father his children, so did he, for the sake of his duty, zealously impel his subjects, rightfully securing them protection and nourishment.
XIV
In the battle he held the sword which became red with the blood of the shattered enemy kings and spread on all sides its rising lustre, as if it were a red lotus come out of its chalice {or: applied to the sword: drawn out of its scabbard}, which he had delightedly seized from the Fortune of war by holding her by the hair (or better, correcting lakṣmyāḥ into lakṣmyā: which the Fortune of war, after he had seized her hair, had delightedly offered him).
XV
In the sacrifice which was the battle, the earth, scorched by the interminglings of the fire of his might kindled by the abundance of fuel that was the multitude of his enemies, through the expansion caused by the wind that was the force of his arms, took shelter, as it were, in the disk of the moon under the guise of a gazelle.
XVI
I think that his lotus-like feet, proclaiming their tenderness for the beloved ones, assimilated in their body, out of compassion for the devotees, the host of kings who had inclined their heads and were reflected in their jewel-like nails.
XVII
He was filled with a supernatural majesty, and his magical power, not realizable by others, can be inferred from this that the sacrifices performed [by him] incessantly bound the gods beginning with Indra.
XVIII
Viṣṇu, whose body was engulfed in the smoke vomited by the fire of his sacrifices performed with perseverance, smoke which incessantly penetrated His abode, assumes even now the state of a cowherd (as Kṛṣṇa, the Black).
XIX
From afar he gave reassurance to the arrogant enemies, even when there were hundreds of them, [but] not through fear of them. In an indescribable manner, he destroyed, near to him, the six [internal] smaller enemies (passions), which were his courtesans.
XX
How could the lotus-eyed [Viṣṇu] have reposed on the sea at his sweet will, had he been occupied as the protector? He (i.e. Udayādityavarman II) would have protected us, the men, by destroying our wounds with the essences of the Code of Manu.
XXI
Taking mild taxes {or: rays}, he gladdened his kingdom {or: his disk} by his talents {or: his kalās}. He caused the hearts {or: the water-lily} to blossom fully. Beautiful, he was rightly praised for his royal qualities {or: the qualities of the moon}.
XXII
In the ocean of his glory, the fire of Kāla, as if with the intention of continually burning the worlds with flames in the conflagration of Kali, cooled them completely. Fearing that its own ardor might be extinguished, it has hidden itself below in the egg of Brahmā.
XXIII
He had a famous teacher, highly venerable, bearing the name Jayendravarman preceded by deva. In an eminent, irrepproachable family {or: an eminent family from Anindita(pura)}, well-versed in the traditional lore, he be- came renowned for his intelligence.
XXIV
His maternal lineage, where the collection of talents {or: kalās} had formerly {or: in the east} been drunk by the descendants of the sun {or: the rising sun}, appeared without being diminished, in order to realize the moon here below for the prosperity of the world.
XXV
King Jayavarman [II], who established his residence on the summit of Mount Mahendra, had a preceptor known as Śivakaivalya - a sage whose feet were saluted by the heads of noble people.
XXVI
Hiraṇyadāma(n), the best of brahmins, with superior intelligence like Brahmā, came, being moved with compassion. To the king he carefully revealed a magic which had not been obtained by anybody else.
XXVII
With a view to increasing his (the king’s) power this first-born, authorized by the king, taught to this priest bearing the serenity of a mind intent on the good, the magic with the means to accomplish it.
XXVIII
That brahmin revealed to him, as if by magic, the treatises named Śiraścheda, Vināśikha, Saṃmoha and Nayottara, which are the four faces of Tumburu.
XXIX
After carefully extracting the quintessence of the treatises by his experience and understanding of the mysteries, this brahmin contrived the magic rites bearing the name of Devarāja, for increasing the prosperity of the world.
XXX
For the prosperity of the world without obstacles, the king, conjointly with the best of brahmins, appointed the chief of hermits to perform that rite, which was the source of a treasure of power.
XXXI
"Male hermits or women born in his (Śivakaivalya’s) matrilineal family and employed in this rite will act as priests of that [cult] and by no means anybody else” - such was the regulation made by the king and the twice-born [Hiraṇyadāma].
XXXII
On a land granted by the king of Bhavapura, in the district of Indrapura, he guarded the liṅga of Śiva formerly established by the members of his family in the prosperous town named Bhadrayogi(n).
XXXIII
After having solicited from the king some land in the oriental district {or: in the district called Pūrvadiś} he established there a town named Kuṭī and installed his family there.
XXXIV
After having solicited from that king a piece of land in the vicinity of Amarendrapura he founded there a town named Bhavālaya and erected a liṅga there.
XXXV
Sūkṣmabinduka, the sister’s son of Śivakaivalya and foremost in intellegence among wise men, was the priest of King Jayavarman [III], son of this king.
XXXVI
Rudrācārya, the younger brother of Śivakaivalya, begged that king for a certain hill in this district of Adripāda (foot of the mountain).
XXXVII
After making a village and erecting [there] according to the rite, a liṅga of Īśvara (Śiva), he, the foremost of the sages, contrived the name Bhadragiri for that hill.
XXXVIII
Vāmaśiva, the skillful younger brother of Sūkṣmabindu, who was the preceptor of Śrī Yaśovardhana, became priest of King Śrī Indravarman.
XXXIX
The disciple, named Vāmaśiva, of Śivasoma, preceptor of that king (Indravarman), was, as it were, the flood- water of the science of ātman come out in a solid form.
XL
That Śivasoma, with pious intention, made a Śivāśrama (a hermitage dedicated to Śiva) and erected there a liṅga of Śiva, conjointly with that disciple.
XLI
Both of them were named Śivāśrama. After the death of Śivasoma, that Śivāśrama Vāmaśiva received the Śivāśrama.
XLII
Again, the skillful Vāmaśiva was the preceptor of Śrī Yaśovardhana, bearing as king the name Śrī Yaśovarman.
XLIII
Invited by the king, he erected a liṅga on Mount Yaśodhara, which was like the king of mountains [Meru] in beauty.
XLIV
As honorarium the learned preceptor received from the king with contentment a piece of land called Jayapaṭṭanī, in the vicinity of Bhadragiri.
XLV
On that land the king founded a town named Bhadrapaṭṭana and erected there, for his preceptor, a liṅga of Īśvara (Śiva).
XLVI
He gave it objects of enjoyment such as boxes, pitchers, an enormous quantity of wealth like cattle, and two hundred male and female servants.
XLVII
In the [territory division called] deśa of Amoghapura the generous king, who was the best of donors, gave to Śambhu a piece of land named Gaṇeśvara, provided with boundaries.
XLVIII
That Śivāśrama, of high intelligence, founded on the land of Bhadrapaṭṭana the town Bhadrāvāsa and placed there an image of Sarasvatī.
XLIX
The learned younger brother of Śivāśrama, Hiraṇyaruci, of superior intelligence, begged of that king the piece of land called Vaṃśahrada.
L
In the town he founded there, this lord of the skillful, of rich intelligence, erected, according to the rite, a liṅga of Īśvara (Śiva) for the prosperity of his family.
LI
The two (Śivāśrama and Hiraṇyaruci) brought from the village Kuṭī, three daughters of their sister and settled two at Vaṃśahrada and one at Bhadrapaṭṭana.
LII
The sister’s son of Śivāśrama, Kumārasvāmin, was the priest of King Śrī Harṣavarman [I] and later of Śrī Īśānavarman [II].
LIII
This teacher, foremost among the sages, eminently intelligent like the son of Parāśara (Vyāsa), founded a city named Parāśara in the territory of Vaṃśahrada.
LIV
The son of the daughter of Śivāśrama’s sister, of no inferior intelligence, named Īśānamūrti, was the priest of Śrī Jayavarman [IV].
LV
Having received a piece of land through the favor of that king, this respectable scholar founded the town of Khmvāñ out of devotion to Tribhuvaneśvara.
LVI
The sister’s son of Īśānamūrti, Ātmaśiva, eminently intelligent like the son of Aṅgiras (= Bṛhaspati), became the priest of King Śrī Harṣavarman [II].
LVII
Priest of Rājendravarman [II], he founded in the territory of Vaṃśahrada the towns of Śānti(pura), Kaṭuka(pura) and Brahmapura.
LVIII
In those three villages he erected one image of Hara, one of Viṣṇu and one of Sarasvatī for the sake of prosperity.
LIX
The son of the daughter of Ātmaśiva’s sister, Śivācārya, of superior intelligence and benevolent dispositions, was the priest of Śrī Jayavarman [V].
LX
During the reign of Śrī Sūryavarman [I] he erected at Bhadrapaṭṭana, in accordance with the rite, a statue of Śiva and Viṣṇu (Harihara) and one of Sarasvatī.
LXI
These men, foremost among the learned and endowed with superior intelligence and worthy of being honored by those kings with familiarity and homage, fixed their residence at that time in the capital city; carefully observing the [yogic] restraints and disciplines, they - and none else - performed daily the worship of Devarāja.
LXII
Born in this matrilineal family which gave rise to clever men was the son of Śivācāryaka’s sister, who, being constantly a receptacle of happiness and endowed with good dispositions (sadā śivādhārasadāśaya), became famous under the name of Sadāśiva.
LXIII
Practicing the worship of Devarāja in a learned manner, he, as the priest of Śrī Sūryavarman [I], became one with the most honorable dispositions among the priests belonging to the uninterrupted series of illustrious persons.
LXIV
It was being always highly pleased with the ambrosia of his uninterrupted remembrance that Śarva (Śiva) leaving off energies penetrated without any obstacle into his heart without interstices [defects].
LXV
In which residence should I settle forever, where the darknesses such as anger do not reside? As if in this thought, righteousness, which hopes for what is not dark, settled down in his most excellent heart with rich righteous conduct.
LXVI
He was the storehouse of the wealth which was righteousness, the remote country {or: the land Vidūra} of the jewel [cat’s-eye] which was good character; the ocean for the river which was good conduct and the sowing ground for the seed which was manliness.
LXVII
Indefatigable, he learnt the essence of the scriptures to be deliberated upon and thoroughly taught them in time. Everyday he offered a garland of eight kinds of flowers for the satisfaction of fire and the eight-formed god (Śiva).
LXVIII
Although the lotus which was his heart and which was completely opened {or: awakened} was perfumed by grammar, political and economic science, etc., the bees which were the questions of others did not find a sure foothold there, driven away as they were by the wind of his skill.
LXIX
Constant refuge of the best of men {or: Viṣṇu, Puruṣottama}, treasury of profoundness and other qualities, doing much good {or: provided with a great causeway (like the bridge constructed by the monkeys to enable Rāma to pass over to Laṅkā)}, and shining with the best among those who desire the good {or: jewels from which gleamed beautiful rays}, he bore resemblance to the ocean.
LXX
Although he constantly gave away with detachment riches beginning with jewels to needy and worthy brahmins, very clever, he appropriated to himself the wealth that lay hidden in their minds with an avidity inaccessible to others.
LXXI
He was inclined to fix his eyes on good views and on right conduct, not on carnal things, because of the natural [not born of another] purity of his mind. Righteousness to be acquired, that was the object he was attached to, not the sense-objects beginning with sound.
LXXII
Conspicuous as he was by his beauty, prowess, glory, learning, good conduct, action and righteousness, he was not conceited. He was conversant with music and had studied the arts such as mechanical arts, astronomy and medicine; he was learned in ritual.
LXXIII
He, by whom an array of cultivated people were educated and who excelled in musicality that was good for all, incessantly won the hearts by the five tied instruments (?) executed with skill.
LXXIV
King Sūryavarman [I] gave him the sister of the chief Queen Śrī Vīralakṣmī in the presence of fire and brahmins, after having duly appointed him to duties of a householder.
LXXV
Winner among the poets, foremost among persons endowed with good qualities, the most skillful in learning, he bore by the grace of the king the name having a true meaning, Devajayendra augmented by Śrī and ending with Paṇḍita (Deva Śrī Jayendrapaṇḍita).
LXXVI
Receptacle of a marvellous fortune and invested with the great favor of King Śrī Sūryavarman [I], he received objects of enjoyment such as a golden palanquin, accompanied with the function of supervisor of Karmāntara (funerary rites?).
LXXVII
In the deśa of Bhadrayogin and others situated in Indrapurī and other [districts, viṣayas], he, who was the abode of great power, accomplished the worship of the gods established there, a worship which procured multiple prosperity, and undertook the construction of reservoirs, etc., and the erection of gods such as a liṅga of Śarva (Śiva), in conformity with the rites.
LXXVIII
After having erected, in accordance with the rites, one liṅga and two images at Bhadrapaṭṭana, he constructed a Valabhi and a laterite wall.
LXXIX
After having given all the requisites for the worship of the three gods, property provided with servants, etc., he built there a reservoir and a barrage for the sake of prosperity.
LXXX
At Bhadrāvāsa, this man with eminent intelligence restored the image of Sarasvatī and endowed it with much wealth. He built a tank with a park and a barrage.
LXXXI
To the god of Bhadrādri he dedicated an āśrama after having reared it by increase. And after constructing a stable full of cows, he made a barrage.
LXXXII
At Vaṃśahrada, he gave to the god all riches, after having increased them. For the sake of prosperity he made a pond along with a barrage and a reservoir.
LXXXIII
In the deśa of Amoghapura, he received from King Sūryavarman [I], for the prosperity of his matrilineal family, a piece of land named Caṃkā.
LXXXIV
In the deśa of Amoghapura, he purchased a piece of land situated to the east of the reservoir called Mahāratha and [another] on the other side of the river.
LXXXV
These lands, acquired as gifts or by purchase, he bestowed upon the chief of gods at Vaṃśahrada and upon his family.
LXXXVI
On the lands of Nāgasundara belonging to his family in Amoghapura he founded a rich village and gave it to Śambhu (Śiva) in Bhadrapaṭṭana.
LXXXVII
After having erected at Brahmapura an image of Sarasvatī, he gave it servants, etc., and made a reservoir and a barrage.
LXXXVIII
In the town of Kuṭī, after making repairs and constructing a multi-storeyed tower (prāsāda) he installed a liṅga of Īśa (Śiva) and bestowed upon it manifold riches such as servants.
LXXXIX
Having asked for the devastated land of Bāhuyuddha, protected by Sūryavarman [I], in the town of Jeṅ Dnap, he gave it to the god of Kuṭī and to his family.
XC
From the venerable Vāgindrakavi, who was his relative on his father’s side, this man learnt all the sciences (śāstra) beginning with the science of grammar.
XCI
His son […], making foundations etc., after having constructed there an āśrama full of riches, dedicated it to Śiva for the benefit of his guru.
XCII
Specially invested with the quality of guru by the power of King Udayādityavarman [II], this eminent person received the foremost name preceded by Dhūli Aṅghri […] and ending in varman, which nobody else had received.
XCIII
Worthy of respect to the wise, he taught with intelligence King Udayāditya as Kaśyapa and Atri had taught Indra and Candra, instructed in all the sciences beginning with the political and economical.
XCIV
After having thoroughly studied the commentaries on texts beginning with Vijaya […], this king of kings, pleased, initiated according to the rite, very competent, having worshipped him, honored him with foremost presents.
XCV
After that the king, delighted, rejoiced him in his own palace carefully and according to the prescribed form, with the most agreeable marks of respect such as marvellous feasts.
XCVI
This [palace] was charming with the beauty of an artificial mountain, highly gladdening, covered with a series of art objects, and decorated with women (?). How could one attempt to speak of another beauty?
XCVII
A lovely braid for a diadem, two beautiful earrings, bracelets, waistbands and other ornaments with a hundred fingerrings,
XCVIII
golden boxes, a chowry, a shining seat, a golden palanquin decorated with three-headed serpents, a white parasol,
XCIX
heaps of brilliant gems like rubies by thousands, golden pitchers and vessels, caskets and requisites for washing hands,
C
boxes, water-pots, vessels, caskets, requisites for washing hands, along with pitchers and spitoons - all these shining and in great number,
CI
thousands of different objects, each distributed as a separate item - copper plates, pitchers with caldrons (?) and spitoons,
CII
a thousand vessels made of tin […] one hundred clothes and garments worthy of a king, one hundred upper garments,
CIII
4000 clothes, 400 garments, three kaṭṭikā of camphor, one kaṭṭikā of musk,
CIV
five khārikā of nutmeg, ten khārikā of cubeb, 20 khārikā of black pepper,
CV
one tulā of mastic (ferula asafoetida), one khārikā of cumin (cuminum cyminum), 20 khārikā of vetiver (vṛcībala = pracībala?) and five of dry ginger,
CVI
two khārikā of […], one khārikā of cyperus rotundus, one khārī each of costus speciosus and of long pepper,
CVII
one bhāra of resin of sandalwood, as well as of aloe wood, five kaṭṭikā each of storax and of siṁhamūtra,
CVIII
two droṇa of odoriferous onyx (a kind of perfume), five khārikā of cardamom, 1000 lumps of fragments of clove, […]
CIX
200 ruttish elephants, male and female, with straw mats, armors and bells, and mounted by mahouts holding goads,
CX
100 coursers, consisting mostly of horses with black ears, with the horsemen - horses with bridles, drawing chariots and resounding with tinkling bells,
CXI
500 humped bulls and cows along with their calves, 50 buffaloes, 100 sheep, 100 pigs,
CXII
100 superb women with ornaments and accompanied by female servants playing lutes, and 100 lutes along with flutes having a fascinating sound,
CXIII
A band of instruments consisting of 50 cymbals of brass, drums, etc., three villages filled with 1000 male and female servants,
CXIV
400 carts yoked with stout beasts of burden, fully loaded with sesame and phaseolus mungo, and provided with diligent drivers,
CXV
thousands, each, of good hatchets, khurdāla, and axes with excellent handles, many arms such as lances,
CXVI
rice by thousands, myriad grains - all those were given by the king as honorarium to him.
CXVII
If such was the account of the gifts made by the king on a single occasion, how could one know the number when the gifts were continual?
CXVIII
Always saluted by the zealous king, he was honored everyday with marks of respect such as clothes, food and drink, perfumes.
CXIX
This generous [master] gave constantly a large quantity of wealth consisting of, among other things, objects made of precious stones and gold, to gods beginning with Bhadreśvara. Given absolutely to the welfare of others, he pleased the caravans of travellers by constructing resting places, tanks, etc., along the roads.
CXX
For the benefit of this person desirous of making a foundation here in his own land, this highly intelligent king established in the deśa named Bhadraniketana this liṅga with great presents.
CXXI
“May this [land] named Bhadraniketana, formerly marked by the name of Bhadrayogipura, last,” so wished for it (the king), giving, among other things, a multitude of gold, gems, best of elephants and horses.
CXXII
“May this Śarva (Śiva), Jayendravarmeśvara, spread all around Him, until the extinction of the beings, His superior light, constantly shining, rich with honor, in order to dissipate obscurity.”
CXXIII
In the year marked by Veda [4], mountain [7], and orifice [9] (974), when the sun and the other planets were in Aquarius (bhṛṅgāra), in a part of Virgo (kanyā), in Libra (dhara), Aquarius (ambudhārin), Gemini (kuca), Pisces (ambucārin), Aquarius (ambudhara), Gemini (stana) and Pisces (abja), the horoscrope in Sagittarius, Bhava stood here.
CXXIV
Out of devotion King Udayāditya gave to Śambhu (Śiva) Śrī Jayendravarmeśvara a piece of land outside His own, measured and provided with boundary stones on all sides, in the East, etc.
CXXV
Seeing the king shining with an intensity of luster causing delight, Jayendravarman, like Atri, spread his mind’s serenity bringing prosperity without obstacles.
CXXVI
By him were constructed that large and deep reservoir whose transparent water was ravishing because of its association with lotuses and swans {or: with the lotus-[shaped] heart and the ātman [whose seat is the heart]} [and] which was charming because of the supplications by and liberality to brahmins and others, and a dam, as if these were his own self.
CXXVII
[This person] whose mind was given to the good erected according to the rite an image named Śivakaivalya-Śivāśrama, along with one of Hiraṇyadāma(n), equal in majesty to the Creator (Brahmā), Śauri (Viṣṇu) and the Three-eyed God (Śiva).
CXXVIII
Somebody, having seen or heard of this here, land, etc., being thrown away, etc., has his mind fearless and his thought pious. The property of Śiva is able in a moment to bring misfortune to one who desires to appropriate it, and good fortune to one who desires to support it with wealth in various ways.
CXXIX
The priest of the king or the best among ascetics or a person born in a noble family, endowed with good conduct, learning and merit, and devoted to his duty, is entitled to protect the god.
CXXX
Those who by speech, thought or action destroy any property of Śiva such as land, gold, silver, servants, are subjected to torments in the two worlds.

Translation by Sak-Humphry 2005

(C56–C58) When His Majesty Parameśvara (Jayavarman II) set up the Sovereign High Lord of the World in the royal city of Mahendraparvata he appointed members of a line among the inhabitants of Stuk Ransi in Bhadrapaṭṭana to be the ones to serve thereafter as officiants to that divinity.

(C58–C59) An edict excluded all save members of this line from officiating before it. Following is the origin of the said line.

(C59–C61) The family in Aninditapura had its roots in sruk Śatagrama. The prince of Bhavapura had granted it lands in the viṣaya of Indrapura. The family founded sruk Bhadrayogī, settled in it, and set up a holy śivaliṅga there.

(C61–C62) When H.M. Parameśvara came from Java to reign in the royal city of Indrapura the Steṅ Añ Śivakaivalya, the family’s learned patriarch, was serving as his guru and held the post of royal chaplain to His Majesty.

(C62–C64) When the sovereign quit Indrapura the Steṅ Añ Śivakaivalya came with him as a member of the College of Sacrifice in the royal service. His Majesty had him bring his family with him, females as well as males. Once they had reached the viṣaya of Pūrvadiśa, His Majesty bade give them land on which to found the sruk of Kuṭī and settle them in it.

(C65–C66) While H.M. Parameśvara reigned in the royal city of Hariharālaya the Steṅ Añ Śivakaivalya dwelt there as well. At His Majesty’s bidding, the family was reassigned to the Corps of Pages.

(C66–C67) When His Majesty founded the royal city of Amarendrapura the Steṅ Añ Śivakaivalya took up residence there as well and served him.

(C67–C68) He petitioned His Majesty for a tract of land near Amarendrapura and founded on it the sruk of Bhavālaya.

(C68–C69) He brought some of his family from sruk Kuṭī and had them settle there, giving them over to a brāhmaṇa named Gaṅgādhara. In addition, he set up a holy śivaliṅga and assigned slaves to it.

(C69–C71) When His Majesty left Amarendrapura to reign on Mahendraparvata the Steṅ Añ Śivakaivalya likewise went and took up residence there, serving His Majesty as before.

(C71–C74) When the brāhmaṇa Hiraṇyadāma, proficient in the lore of magic power, came from Janapada in response to His Majesty’s having invited him to perform a sublime rite which would release Kambujadeśa from being any longer subject to Java and which would enable the sole High Lords of Earth to be cakravartin, this Hiraṇyadāma celebrated a rite from the Vināśikha and established the Sovereign High Lord of the World.

(C74–C75) The said brāhmaṇa instructed the Steṅ Añ Śivakaivalya in the holy Vināśikha, the Nayottara, the Saṁmoha and the Śirascheda. These he recited in their entirety that the Steṅ Añ might write them down so that they could be imparted to him by this means.

(C75–C76) He then directed the Steṅ Añ Śivakaivalya to be the one to perform the rite before the Sovereign High Lord of the World.

(C76–C77) His Majesty and the brāhmaṇa Hiraṇyadāma issued an edict naming the line of Śivakaivalya as the one to officiate before the divinity and prohibiting others from doing so.

(C77–C78) As royal chaplain, Śivakaivalya assigned sundry members of the family to officiate.

(C78–C79) When H.M. Parameśvara returned to reign in Hariharālaya, the Sovereign High Lord of the World was brought with him. The Steṅ Añ Śivakaivalya and various members of his family continued to officiate as before.

(C79–C80) Śivakaivalya died during that same reign. H.M. Parameśvara departed this life in the royal city of Hariharālaya.

(C80–C81) The location of the Sovereign High Lord of the World changed with the royal city in which the High Lord of Earth resided, and was taken with him. It is this divinity that safeguarded the realm from that time on.

(C82–C84) During the reign of H.M. Viṣṇuloka (Jayavarman III) the Sovereign High Lord of the World remained in Hariharālaya. A nephew of the Steṅ Añ Śivakaivalya named the Steṅ Añ Sūkṣmavindu served as chaplain to the divinity. Various members of the family officiated before it as well.

(C84–D3) This Sākṣmavindu moved the members of his family who were in Bhavālaya and settled them all together in sruk Kuṭī.

(D3–D4) The Steṅ Añ Rudrācārya, a younger brother of Śivakaivalya, went out and entered holy orders in the viṣaya of Jeṅ Vnaṁ on a hill named Thko. He petitioned H.M. Viṣṇuloka for this hill and its surrounding lands, laid out a sruk and set up an image in it, naming the hill Bhadragiri.

(D4–D5) During the reign of H.M. Īśvaraloka (Indravarman I) the Sovereign High Lord of the World remained in Hariharālaya, and various members of the family continued to officiate before it as before.

(D5–D6) The Steṅ Añ Vāmaśiva, grandson of the Steṅ Añ Śivakaivalya, served as preceptor (upādhyāya) to His Majesty.

(D6–D7) The sovereign gave him to H.M. Paramasivaloka (Yaśovarman) when the latter was still young and had him instruct him.

(D7–D8) This Steṅ Añ Vāmaśiva had been a disciple of the Steṅ Añ śivasoma, who had been His Majesty’s guru. Śivasoma and Vāmaśiva together founded the Śivāśrama and were the ones who set up the image there. Śivasoma was known as the Elder High Lord of the Śivāśrama while Vāmaśiva was known as the Younger High Lord of the Sivasrarna.

(D8–D10) When Śivasoma died, Vāmaśiva was the head of that facility, and continued to be known as the High Lord of the Śivāśrama as before.

(D10–D11) When H.M. Paramaśivaloka (Yaśovarman) appointed Vāmaśiva, still known as the High Lord of the Śivāśrama, to serve as royal spiritual preceptor, he became custodian of the property as well as the images which had been set up by his line in Indrapura down to sruk Bhavālaya near Amarendrapura, in sruk Kuṭī in Pūrvadiśa, and in sruk Bhadragiri in Jeṅ Vnaṁ.

(D11–D12) Members of the family continued to officiate before the Sovereign High Lord of the World as before.

(D12–D13) When H.M. Paramaśivaloka founded the royal city of Yaśodharapura he brought the Sovereign High Lord of the World from Hariharālaya and installed it in the new royal city. When His Majesty raised the Central Mountain, Vāmaśiva, High Lord of the Śivāśrama, set up a holy liṅga in its center. After this, he established the offices of the royal service.

(D13–D14) Informing His Majesty that he desired to set up another image, he petitioned for land on which to do so.

(D14–D15) When the line’s patriarch, the Steṅ Añ Rudrācārya, came and met with Vāmaśiva to advise him that there were ravaged lands belonging to the order in Vijayapaṭṭana adjacent to Bhadragiri (which belonged to Rudrācārya and his folk), this Rudrācārya bade him petition for that land.

(D15–D16) Vāmaśiva did petition Paramaśivaloka for it, and founded on it sruk Bhadrapaṭṭana and sruk Bhadrāvāsa. His Majesty gave him a holy liṅga two cubits high which had been set up on the Central Mountain but was no longer needed, and this was set up in Bhadrapaṭṭana.

(D16–D17) An image of Bhagavatī was set up in sruk Bhadrāvāsa, part of the lands of Bhadrapaṭṭana.

(D17–D18) His Majesty also gave him things for that divinity’s use, in particular a vat, a khlās, cult objects, and all manner of other costly things, all by way of dakṣiṇā to Vāmaśiva, and two hundred slaves. He [also] gave two hundred vroḥ of riceland in Gaṇeśvara in the pramāna of Amoghapura, which was divided up and given to Stuk Ransi as well.

(D18–D19) H.M. Paramaśivaloka directed a certain cleric named the Steṅ Añ Śikhā, a disciple of Vāmaśiva, to join the Royal Service.

(D19–D20) The sovereign bade him go out and organize the [new] new of Bhadrapaṭṭana and set up an image in it, employing two clerks from Jeṅ Vnaṁ. It was this Steṅ Añ Śikhā who laid out the sruk and carried out works on the site of the said image, in particular erecting the temple, the enclosing wall, and the valabhi.

(D20–D21) The Steṅ Añ Śikhā carried out this project on behalf of Vāmaśiva.

(D21–D22) The latter advised His Majesty to incorporate sruk Bhavālaya (the family’s property) as well as sruk Rhā, sruk Ryyeṅ and Nāgasundara into Bhadrapaṭṭana, and this was so recorded in an edict."

(D22–D23) The steṅ añ Hiraṇyaruci, a younger brother of Vāmaśiva and known as the Steṅ Añ of Vnaṁ Kansā, was also serving as dean of spiritual preceptors at the court of H.M. Paramaśivaloka.

(D23–D24) He too petitioned the sovereign for land in Stuk Ransi in the viṣaya of Amoghapura, where he founded the sruk of Stuk Ransi and chose a suitable place for setting up an image.

(D24–D25) Vāmaśiva and this Hiraṇyaruci next brought three co-uterine nieces from sruk Kuṭī in the viṣaya of Pūrvadiśa and settled two of them in Stuk Ransi and one in Bhadrapaṭṭana.

(D25–D26) Other members of the family not so brought continued to live in sruk Kuṭī. These people were the progenitor of the lines in sruk Kuṭī, in Bhadrapaṭṭana, and in Stuk Ransi.

(D27) Their descendants, never sharing their inheritance, were officiants before the Sovereign High Lord of the World.

(D27–D28) Some served as deans of spiritual preceptors while others served as instructors of sacrifice, officiating in the holy Court of Sacrifices. They remained members of the royal service, and administered the family’s estate.

(D28–D29) Successive members of the line included ācārya in all grades of the royal government from that time on. Successive members of the line included ācārya in all grades of the royal government from that time on.

(D29) During the reigns of Their Majesties Rudraloka (Harṣavarman I) and Paramarudraloka (Īśānavarman II) various members of the family continued to officiate before the Sovereign High Lord of the World as before.

(D29–D30) The steṅ añ Kumārasvāmin, a nephew of Vāmaśiva, served as dean of spiritual preceptors and was family head.

(D30–D31) He founded the sruk of Parāśara on land belonging to Stuk Ransi, and managed an endowment which Their Majesties placed under the family’s authority.

(D31–D32) During the reign of H.M. Paramaśivapada (Jayavarman IV), when the sovereign left the royal city of Śrī Yaśodharapura to reign in Chok Gargyar, he took the Sovereign High Lord of the World with him. Members of the family continued to officiate before the divinity as before.

(D32–D33) The Steṅ Añ Īśānamūrti, a grandson of Vāmaśiva, served a dean of spiritual preceptors, was family head, and took up residence in Chok Gargyar.

(D33–D34) He sued for land in Chok Gargyar, laid out the sruk of Khmvāñ, and assigned slaves to it. He gave an endowment to the sanctuary at Chok Gargyar, which was under the family’s authority. It was this Īśānamūrti who set up the holy liṅga in Stuk Ransi.

(D34–D35) During the reign of H.M. Brahmaloka (Harṣavarman II) members of the family continued to officiate before the Sovereign High Lord of the World as before.

(D35–D36) The steṅ añ Ātmaśiva, a nephew of Īśānamūrti, who had been chaplain to the Sovereign High Lord of the World, served as instructor in sacrifice and was family head.

(D36–D37) When H.M. Śivaloka (Rājendravarman) returned to reign in the royal city of Śrī Yaśodharapura he brought the Sovereign High Lord of the World back with him. Members of the family continued to officiate before that divinity as before.

(D37–D38) The said Ātmaśiva was chaplain to the Sovereign High Lord of the World, served as instructor of sacrifice, and was family head.

(D38–D39) He built the temple and valabhi at Stuk Ransi, founded sruk Brahmapura, the settlement of Kaṭuka and the settlement of Śānti, all on land belonging to Stuk Ransi, and set up images in them. He died in the time of H.M. Paramavīraloka.

(D39–D40) During the reign of H.M. Paramavīraloka (Jayavarman V) members of the family continued to officiate before the Sovereign High Lord of the World as before. The Steṅ Añ Śivācārya, a grandson of Ātmaśiva, was chaplain to the Sovereign High Lord of the World and family head.

(D40–D41) After H.M. Nirvāṇapada (Sūryavarman I), only two years on the throne, had sent troops out against those who had desecrated the images in Bhadrapaṭṭana and Stuk Ransi, this Śivācārya restored those images, which were family property.

(D41–D42) In sruk Bhadrapaṭṭana he set up an image of Śaṅkaranārāyaṇa and an image of Bhagavatī, not family property, and gave them slaves.

(D42–D43) He died before he could finish rebuilding the sruk and various deserted settlements.

(D43) During the reign of His Majesty Nirvāṇapada (Sūryavarman I) members of the family continued to officiate before the Sovereign High Lord of the World as before.

(D43–D44) The Steṅ Añ Sadāśiva, a nephew of Śivācārya, was chaplain to the Sovereign High Lord of the World, and was family head.

(D44–D45) His Majesty bade him retire from holy orders so that he might give him to wife a younger sister of the chief queen Śrī Vīralakṣmī. His Majesty named him Kaṁsteṅ Śrī Jayendrapaṇḍita and made him royal chaplain as well as director first-class of the Karmāntara order.

(D45–D46) When sruk Bhadrapaṭṭana, sruk Stuk Ransi and their [outlying] settlements were abandoned when H.M. Nirvāṇapada sent out his troops, it was this Śrī Jayendrapaṇḍita who rebuilt the said sruk and consecrated their images, which he had restored.

(D46–D47) In sruk Bhadrapaṭṭana he set up a holy liṅga and two images not family property, gave them all manner of costly things, and gave them slaves.

(D47–D48) He built a valabhi and an enclosing laterite wall, made fields and gardens, dug a reservoir, and built a dam. In sruk Bhadrāvāsa he consecrated its image, gave it all manner of costly things, made fields and gardens, dug a reservoir, and built a dam.

(D48–D49) In sruk Bhadragiri he consecrated its image, laid out the sruk again, built a dam, an enclosing wall and a stable for all of the cows belonging to the divinity.

(D49–D50) In sruk Stuk Ransi he consecrated its image, gave it all manner of costly things, dug a moat, made gardens, dug a reservoir, and built a dam.

(D50) This same Śrī Jayendrapaṇḍita petitioned H.M. Nirvāṇapada for the grant of a piece of land in Amoghapura called Caṁkā, a hundred vroḥ in extent.

(D50–D51) He purchased another tract, 30 vroḥ in extent, east of the sanctuary of Travāṅ Maharatha in exchange for one vudi, one cuspidor, and cloth for lower garments.

(D51–D52) He bought yet another tract, 60 vroḥ in extent, on the river Amoghapura called Pralāk Kvan Ṅe, in exchange for two vudi, two cuspidors, and cloth for lower garments. He and his family gave these several tracts to the sanctuary in Stuk Ransi.

(D52–D53) Śrī Jayendrapaṇḍita also founded a settlement in Amoghapura on a piece of land called Nāgasundara, which had been family property; he assigned slaves and paddy to it, and gave it to the sanctuary at Bhadrapaṭṭana.

(D53–D54) His Majesty Nirvāṇapada had him acquire ce11ain ricelands in Gaṇeśvara to give to the clerical staff, the sovereign directing him to give some riceland in Vrac in payment. Boundary-markers were set up which divided the riceland at Bhadrapaṭṭana with the sanctuary at Stuk Ransi.

(D54–D55) In sruk Brahmapura he set up an image of Bhagavatī, gave it slaves, made a garden, dug a reservoir, and built a dam.

(D55–D56) In the viṣaya of Pūrvadiśa, in the former sruk of Kuṭī, he laid out that abandoned sruk again and rebuilt the entire enclosing wall there. He set up a holy liṅga one cubit high, built a temple, gave it slaves and all manner of costly things.

(D56–D57) Having petitioned H.M. Paramanirvāṇapada for the grant of a tract of ravaged land in Bāhuyuddha in the sruk of Jeṅ Dnap, he set up markers of the metes and bound on it and, together with member of his family, gave it to the sanctuary at Kuṭī.

(D57–D58) The sruk of Bhavālaya had been given to the family by the High Lord Śivakaivalya, who founded it in the vicinity of Amarendrapma. As stated in the edict in Bhadrapagṭṭana, it had been pillaged and was deserted, the sruk itself and the holy liṅga reverting to wilderness thereafter along with the sanctuary.

(D58–D60) Later, Śrī Jayendrapaṇḍita having advised His Majesty Śrī Udayadityavarman that this sruk Bhavālaya belonged to his line, the sovereign returned it to the family, and he (Jayendrapaṇḍita) cleared it of wild growth, consecrated its image, and resumed worship.

(D60–D61) He was instructed to ascertain the whereabouts of the sanctuary’s slaves who had been driven out, resettle them in the sruk, return them to the divinity, and re-establish Bhavalaya as a sruk belonging a before to Bhadrapaṭṭana.

(D61–D63) Being a kinsman on his father’s side of the Dhūli Jeṅ the holy Śrī Vāgindrapaṇḍita of sruk Siddhayatana in Pūrvadiśa, Śrī Jayendrapaṇḍita was the one who pe1formed the obsequies for him. It was he (Vāgindrapaṇḍita) who had founded the said sruk, set up its image, and inaugurated its reservoir.

(D63–D64) Śrī Jayendrapaṇḍita built the āśrama [there], assigned slaves to it, and gave it to Vāgindrapaṇḍita’s sanctuary as a [final] gurvartha.

(D64) While H.M. Śrī Udayādityavarman was on the throne various members of the family continued to officiate before the Sovereign High Lord of the World as before.

(D64–D65) As royal preceptor, Śrī Jayendrapaṇḍita was now redesignated Dhūli Jeṅ Vraḥ Kamrateṅ Añ Śrī Jayendravarman.

(D65–D66) [Under his tutelage] Śrī Udayādityavarman studied various branches of learning, in particular science, grammar, jurisprudence, and other subjects.

(D66–D67) His Majesty celebrated his initiatory rites, notably the Bhuvanādhva and the holy Brahmayajfia, and pe1formed a mahotsavapūjā according to the holy Secret Doctrine.

(D67–D68) [On Śrī Jayendravarman] he bestowed dakṣiṇā and costly things, notably such accessories as diadems, earrings, armlets, bracelets, a mukuṭaveṇi, a royal seat of silver, a golden ewer, a fly-whisk, and a three-headed palanquin. These were given to him for his [personal] use.

(D68–D69) The sovereign [also] bestowed on him jewels, gold, silver, and all manner of costly things: a thousand sacred cows, two hundred elephants, a hundred and one horse, and a hundred rams and buffaloes, and a thousand male and female slaves.

(D69–D70) [In addition,] he gave him three sruk: two on Saṁkaraparvata and one, sruk Mano, in Jeṅ Tarāñ.

(D70–D71) My High Lord and Master Śrī Udayādityavarman kept him in the royal city and did constant honor to him.

(D71–D72) He had him write down the names of individuals in daily service together with requisites for service such as habits, victuals, drink, condiments, and areca nuts ─ all these being needed for service to the Sovereign High Lord of the World which Śrī Jayendravarman made use of daily.

(D72–D73) His Majesty gave the ravaged sruk of Stuk Rmmāṅ to Śrī Jayendrvarnan for his maintenance, together with sruk Stuk Ransi.

(D73–D74) When Śrī Jayendravarman expressed a desire to set up an image, His Majesty gave him a holy liṅga two cubits in height and various costly things as usufruct for the said image and various costly things by way of dakṣiṇā [to Śrī Jayendravarman].

(D74–D76) His Majesty ordered a minister to go and lay out the sruk named Bhadraniketana on land in Bhadrapaṭṭana belonging to the new Dhūli Jeṅ My Holy High Lord Śrī Jayendravarman, to set up on his behalf a holy liṅga two cubits in height, and to give four hundred male and female slaves to the image. Śrī Jayendravarman [thereafter] erected a stone temple with valabhi, dug a reservoir, built dikes, and laid out fields and gardens.

(D77–D78) During the reign of H.M. Paramavīraloka (Jayavarman V) the brāhmaṇa Saṅkarṣa and his son the Chloñ Mādhava, foreigners both, had purchased land on which to lay out the settlement of Anreṁ Loṅ. Assigning slaves to it, they set up a holy sivalitiga as property of the Chloñ Mādhava.

(D78–D79) The lord Chloñ Saṅkarṣa died in the reign of H.M. Paramavīraloka, survived by his son the Chloñ Mādhava.

(D79–D80) In Śaka 965, with the reign of H.M. Paramanirvāṇapada, the Chloñ Mādhava submitted a petition to His Majesty requesting him to grant title to the said settlement of Anreṁ Loṅ and its slaves to Śrī Jayendravarman.

(D80–D81) The slaves of this service were kept until Śaka 967. The Chloñ Mādhava died in Śaka 971 while Śrī Udayādityavarman was still on the throne.

(D81–D82) In Śaka 974 Śrī Jayendravarman set up a śivaliṅga as High Lord of the World in Bhadraniketana.

(D82–D83) A communication was addressed to His Majesty requesting him to permit the said settlement of Anreṁ Loṅ and its slaves to be another royal benefice to the High Lord of the World in the śivaliṅga at Bhadraniketana. Hi Majesty gave him title to the said settlement and its slaves, just as he had done previously at the desire of the Chloñ Mādhava, who received the same support.

(D84–D85) Śrī Jayendravarman dedicated that settlement and its slaves to the service of the High Lord of the World in the śivaliṅga at Bhadraniketana.

(D85) The origin of the settlement of Anreṁ Loṅ:

(D86–D87) In Śaka 894, on the third day, Wednesday, of the first fortnight of Puṣya, the brāhmaṇa the lord Chloñ Saṁkarṣa and his son the Chloñ Mādhava, foreigners both, had bought a tract of land from residents of Anreṁ Loṅ belonging to the Karmāntara order, namely the Loñ Para, the Loñ Dharmapāla, the Loñ Go, the Loñ Sarvajña, the Steṅ Śivapada, the military commander, and the governor of the thereafter of Khdak.

(D87–D88) Given in exchange for the purchase were 2 taels of gold, 320 lower garments, 1 yau of thnap cloth, 4 goats, 4 sacred cows, and 12 water buffaloes.

(D88–D90) Metes and bounds of the land in the settlement, together with riceland to the north: on the east it abuts on land of Dhanavāha; on the south it extends to Dnaṅ; on the west it extends to the oxcart road west of Snvāl; on the north it runs to the paddy-burning ground, turns and reaches back to the bank of the reservoir; on the east again it extends to the sacred margosa tree, then abuts on land belonging to Thpvaṅ Rmmāṅ.

(D90–D92) Land also part of the settlement of Anreṁ Loṅ in Śaka 901, on the third day of the fortnight of the waxing moon of Puṣya, the brāhmaṇa named the lord Chloñ Saṁkarṣa and the Chloñ Mādhava purchased a tract from sellers Vāp Īśvaravindu, Vāp Ājya, and Vāp Bhīma. Given in exchange were 2 taels of gold, 5 vudi, 5 flasks(?), 5 yau of stitched cloth, and 300 lower garments. Metes and bounds of the said land: on the east it abuts on land belonging to the sanctuary at Thpvaṅ Rmmāṅ on the south it abuts on land belonging to Anreṁ Loṅ; on the west it follows the boundary-markers; on the north it again follows the boundary-markers; on the west again it follows the Saṁroṅ forest.

(D93–D94) A tract on the share inherited by the Steṅ Mat of sruk Gnaṅ was acquired both from the cleric Sraleṅ Vāy Nuk of Cuṅ Chdiṅ, a member of their family, and from an individual with him named the Loñ Ayak Rāl, the area all told being 40 vroḥ.

(D94–D95) This land formed part of the settlement of Anreṁ Loṅ, the residence of the Chloñ Mādhava.

(D95) Slaves assigned to the settlement of Anreṁ Loṅ by the lord Chloñ Saṁkarṣa and the Chloñ Mādhava for the purpose of giving them to the sanctuary:

(D95–D96) to the western sector were assigned the male Thpvaṅ Tyak and the elderly female E from Śivapada Danden;

(D96–D97) to the central sector of the sruk was assigned the elderly female Thleṅ from the sruk of Vrai Aguya in the pramāna of Pūrvadiśa;

(D97) also to the central sector of the sruk was assigned the elderly female Khdep, likewise from the sruk of [Vrai] Aguya in the pramāna of Pūrvadiśa;

(D97–D98) also to the central sector of the sruk were assigned the male Mat of sruk Gnaṅ and the elderly female Jā from Saṁtac Drāy in the viṣaya of Karoṁ;

(D98–D99) to the eastern sector was assigned the elderly female Kaṁyān from Liṅgapura;

(D99) also to the eastern sector were assigned the male Teṁ Khvit and the elderly female Sraṣṭā, residents of Anreṁ Loṅ, who were taken in exchange for other slaves;

(D99–D100) also to the western sector was assigned a kinswoman of the male Thpvaṅ Tyak, namely the elderly female Rudrāṇī from Śreṣṭhapura.

(D100–D101) The new sruk of Bhadraniketana stands on land belonging to Bhadrapaṭṭana, and to the east of land belonging to the new Bhadrapaṭṭana.

(D101–D102) On the southeast it extends to the boundary-markers of Stuk Kadamba, abutting on land belonging to sruk Leṅ Tvar, a distance of about 216 meters; on the south it runs as far as Srau Sramoc, again abutting on land belonging to sruk Leṅ Tvar, a distance of about 149 meters;

(D102–D103) on the southwest it extends to the boundary-markers of Kūpa, [still] abutting on land of Leṅ Tvar, a distance of about 234 meters;

(D103–D104) on the west it runs as far as Stuk Tannot, abutting on land belonging to sruk Gnaṅ, a distance of about 1.1 kilometers;

(D104–D105) on the northwest it extends to the boundary-markers of sruk Lmuṅ, abutting on land belonging to the sruk and settlement of Teṅ Tvan and the river Gargyar, a distance of about 1.2 kilometers; on the north it extends to Stuk Ruṅ, abutting on land belonging to sruk Cvar Mo, a distance of about 738 meters; on the northeast, finally, lies land belonging to Bhadrapattana.

(D106–D107) As a royal offering, His Majesty My High Lord Śrī Udayādityavarman gave to the said holy liṅga at Bhadraniketana the sruk named Gnaṅ of Cranāñ Vo and it inhabitants with 151 households, as well as the land of that sector.

(D107–D108) Metes and bounds of the said land in sruk Gnaṅ of Cranāñ Vo: on the east it runs to Stuk Tannot, abutting on land belonging to the new sruk of Bhadraniketana, a distance of about 608 meters;

(D108–D109) on the southeast it extends to the boundary­markers on land belonging to sruk Leṅ Tvar, a distance of about 896 meters;

(D109–D110) on the south it extends to the boundary-markers on land belonging to the sruk of Vrai Raṁvaṅ Candrāya, a distance of about 472.5 meters; on the southwest it runs as far as the boundary-markers on land belonging to the sruk of Śivapaṭṭana of the Sramo Eṁ, a distance of about 720 meters;

(D110–D111) on the west it extends to the boundary-markers of land belonging to sruk Anlāṅ, a distance of about 716 meters;

(D111–D112) on the northwest it extends to the boundary-markers on land belonging to sruk Vajravarman, a distance of about 1.2 kilometers;

(D112–D113) on the north it extends to the boundary­ markers north of Mount Vreṅ, abutting on land belonging to sruk Jhe Rloṁ and sruk Tvaṅ Mvāy Teṁ, a distance of about 2.9 kilometers; on the northeast it runs as far as the boundary-markers abutting on land belonging to the sruk of Chdiṅ Gargyar, a distance of about 945 meters.

(D113–D115) Slaves of My Holy High Lord in the śivaliṅga at Bhadraniketana, royal offerings. Sruk Gnaṅ: First fortnight, 2 male overseers and their party of 27 males and 48 females. Second fortnight, 2 male overseers and their party of 27 males and 45 females. Total, males and females: 151.

(D115–D116) Slaves of the High Lord of the World of the śivaliṅga at Bhadraniketana. [Still Sruk Gnaṅ?]: First fortnight of service: 1 male overseer and his party of 21 males and 54 females. Second fortnight: 1 male foreman, 2 male warders, and their party of 15 males and 50 females.

(D116) Āśrama south of the causeway near the moat: 1 male overseer and his party of 4 males and 11 female;

(D116–D117) Āśrama near the wall: 1 male overseer and his party of 7 males and 13 females;

(D117) Āśrama south of the sanctuary: 1 male overseer and his party of 4 males and 16 females. Settlement of Anreṁ Loṅ: 1 male overseer and his party of 46 males and 54 females;

(D118) First fortnight of service: 1 male overseer and his party of 20 males and 53 females. [Second fortnight]: 1 male foreman, 2 male warders, and their party of 21 males and 43 females; Āśrama north of the causeway: 1 male overseer and his party of 4 males and 10 females;

(D118–D119) Āśrama north of the sanctuary: 1 male overseer and his party of 8 males and 20 females;

(D119) The other āśrama north of the sanctuary: 1 male overseer and his patty of 4 males and 13 females. Settlement of Piṅ Khlā: 1 male overseer and his party of 4 males and 13 females.

Commentary

Several same events were mentioned in both Sanskrit and Khmer portions of the inscription. For table of correspondance, see George Cœdès and Pierre Dupont (1943, pp. 62–63) and Kunthea Chhom (2018, pp. 331–332).

Bibliography

First edited by George Cœdès and Pierre Dupont (1943, pp. 76–134) with a French translation; reedited here by Dominic Goodall and Kunthea Chhom from the estampage EFEO n. 1191 and EFEO n. 1361. The Sanskrit part of the inscription was reedited by Kamaleswar Bhattacharya (2009, pp. 139–187) with English translation. Chhany Sak-Humphry (2005, pp. 35–54) provides an English translation.

Primary

[GC] Cœdès, George and Pierre Dupont. 1943. “Les inscriptions de Sdŏ̀k Kăk Thoṃ, Phnoṃ Sandak et Práḥ Vihār.” BEFEO 43, pp. 56–154. [URL]. Pages 76–134.

[CS] Sak-Humphry, Chhany. 2005. The Sdok Kak Thom Inscription (K. 235): With a Grammatical Analysis of the Old Khmer Text. Phnom Penh: Buddhist Institute. [URL]. Pages 35–54.

[KB] Bhattacharya, Kamaleswar. 2009. A Selection of Sanskrit Inscriptions from Cambodia. Phnom Penh: Center for Khmer Studies. [URL]. Pages 139–187.

Secondary

[RM] Majumdar, Ramesh Chandra. 1953. Inscriptions of Kambuja. The Asiatic Society Monograph Series 8. Calcutta: The Asiatic Society. [URL]. Pages 362–382.

[AC] Au, Chhieng. 1953. “L'association des idées littéraires dans les stances sanskrites de l'inscription de Sdok Kak Thom et la place, dans cette inscription, des stances CXXIX et CXXX.” JA 241, p. 416. Page 416.

[DG] Goodall, Dominic. 2021. “Note on the so-called "Vagabond Stanza" of K. 235.” UJKS 15, pp. 195–198. [URL]. Pages 195–198.