Stela of Prasat Bakong (K. 826), 803 Śaka

Editors: Kunthea Chhom, George Cœdès, Gerdi Gerschheimer.

Identifier: DHARMA_INSCIK00826.

Hand description:

The lettering is characteristic of the ninth century CE.

Language: Sanskrit.

Repository: Khmer (tfc-khmer-epigraphy).

Version: (8b4ab6d), last modified (c183482).

Edition

⟨Face A⟩ ⟨A1⟩ || śrī siddhi svasti jaya namaś śrīndreśvarāya ||

I. Anuṣṭubh

⟨A2⟩ ⟨Column a⟩niṣka[lā](ya) sva-bhāvena

a

⟨Column b⟩svecchayā dhr̥ta-mūrttaye

b

⟨Column c⟩śivāya parameśāya

c

⟨Column d⟩namo ⟨’⟩stu paramātmane [||]

d
II. Anuṣṭubh

⟨A3⟩ ⟨Column a⟩ye[n](ai)kenāpy anekeṣu

a

⟨Column b⟩tiṣṭhatā yugapat pr̥thak·

b

⟨Column c⟩Ātmāpi kriyate nityaṁ

c

⟨Column d⟩tasmai śūla-bhr̥te namaḥ [||]

d
III. Anuṣṭubh

⟨A4⟩ ⟨Column a⟩navara[ndhrā]dri-rājya-stha⟨Column b⟩ś

a

śrīndravarmmāvanīśvaraḥ

b

⟨Column c⟩Āsīd indro narendrāṇāṁ

c

⟨Column d⟩mahendropendravikamaḥ [||]

d
IV. Śārdūlavikrīḍita

⟨A5⟩ ⟨Column a⟩rājñī rā(j)[apara]mparodita-vatī śrīrudravarmmātmajā

a

⟨Column b⟩rājaśrīn[r̥patīndrava]rmmatanayā-jātā satī yābhavat·

b

⟨A6⟩ ⟨Column a⟩[pa]tnī śrīpr̥thivīndravarmma-nr̥pateḥ kṣatrānvayāpto(dga)te⟨Column b⟩s

c

ta(sy)[ā bhūmipatis su](to) nr̥panato yaś śrīndravarmmāhvayaḥ [||]

d
V. Śārdūlavikrīḍita

⟨A7⟩ ⟨Column a⟩preṅkhat-kha¡d!⟨ḍ⟩ga-nipī¡d!⟨ḍ⟩ana-pratibhayo dīrghas suvr̥tto ra[ṇe]

a

⟨Column b⟩sa[r]vv[āśāvanināthavā](dha)nakaro jayyaś ca vāmetara[ḥ]

b

⟨A8⟩ ⟨Column a⟩vāhur yyasya tathāpi supraśamanan netuṁ sadāśakyat(a)

c

⟨Column b⟩d[v]ā(bh)[yām eva parāṅmukhena] śaraṇaṁ prāptena jīvārthi[nā ||]

d
VI. Anuṣṭubh

⟨A9⟩ ⟨Column a⟩tathāprathayad ucchrāya-

a

⟨Column b⟩-śobhāṁ yasyāpi vikramaḥ

b

⟨Column c⟩[yathā trivikramasyāp]i

c

⟨Column d⟩vikrameṇa na laṅghi(t)[aḥ ||]

d
VII. Anuṣṭubh

⟨10⟩ ⟨Column a⟩dhātā vyadhād dharān nv abdhau

a

⟨Column b⟩savidhuṁ vibudhālayam·

b

⟨Column c⟩[yaddhāma-dhūmadhāmāli]-

c

⟨Column d⟩-dhūlīkr̥ti-bhayād iva [||]

d
VIII. Anuṣṭubh

⟨A11⟩ ⟨Column a⟩dustare yena yuddhābdhau

a

⟨Column b⟩chi(nna)dr̥ptārimastakaiḥ

b

⟨Column c⟩[svapak]ṣ[atāraṇāyeva]

c

⟨Column d⟩vidadhe setu-vandhanam· ||

d
IX. Anuṣṭubh

⟨A12⟩ ⟨Column a⟩kṣīroda-sāra-mathanā⟨Column b⟩d

a

āharantaṁ śriyaṁ harim·

b

⟨Column c⟩[jahā](se)[va prabhūta-śrī]⟨Column d⟩r

c

yyo bhūbhr̥n-mathanena tu ||

d
X. Anuṣṭubh

⟨A13⟩ ⟨Column a⟩yasya yāne gajendrādi-

a

⟨Column b⟩bhara-bheda-bhayād iva

b

⟨Column c⟩[dhātrā bhogīndra-pāśena]

c

⟨Column d⟩vavandhe vasudhā dhruvam· ||

d
XI. Anuṣṭubh

⟨A14⟩ ⟨Column a⟩yat-kr̥ter vvidruto vidvi⟨Column b⟩¡d!⟨ḍ⟩

a

vane ⟨’⟩pi [mahiṣ]īvr̥[taḥ]

b

⟨Column c⟩[śrī-phalena sadājīva]⟨Column d⟩t

c

parārthā hi satāṁ kr̥tiḥ ||

d
XII. Anuṣṭubh

⟨A15⟩ ⟨Column a⟩yaśo yasyātivistīrṇna⟨Column b⟩m

a

āttarandhra[ṁ] (bhaved) yadi

b

⟨Column c⟩[trilokabhavana]tvena

c

⟨Column d⟩nūnaṁ bhavitum arhati ||

d
XIII. Anuṣṭubh

⟨A16⟩ ⟨Column a⟩yaśovataṅsena sadā

a

⟨Column b⟩rañjitā yena digva(dhū)[ḥ]

b

⟨Column c⟩[vaśīkr̥tā mantrava](lai)⟨Column d⟩s

c

svayan-datta-karābhavat· ||

d
XIV. Anuṣṭubh

⟨A17⟩ ⟨Column a⟩vrahmāṇ¡d!⟨ḍ⟩ād iva nirggantuṁ

a

⟨Column b⟩śaṅke vartmābhikāṅkṣi[ṇī]

b

⟨Column c⟩[tad-anāptavatī] yasya

c

⟨Column d⟩kīrttir bhramati sarvvataḥ ||

d
XV. Anuṣṭubh

⟨A18⟩ ⟨Column a⟩yena saundaryya-vijito

a

⟨Column b⟩jāta-lajja Iva dhru[vam·]

b

⟨Column c⟩[līno manasi lo]kānā⟨Column d⟩m

c

adyāpi makara-dhvajaḥ ||

d
XVI. Anuṣṭubh

⟨A19⟩ ⟨Column a⟩dvayaṁ kathan nu saṁlakṣya⟨Column b⟩m

a

iti dhātrā yadānanam[·]

b

⟨Column c⟩[vidhāya bhedabu]ddhyarthaṁ

c

⟨Column d⟩mr̥gāṅko nūnam aṅkitaḥ ||

d
XVII. Anuṣṭubh

⟨A20⟩ ⟨Column a⟩viśālatvān nivasana-

a

⟨Column b⟩-kṣame vakṣasi saty api

b

⟨Column c⟩[laul]y[ād iva] dhruvaṁ yasya

c

⟨Column d⟩lakṣmīs sarvvāṅga-cāriṇī ||

d
XVIII. Anuṣṭubh

⟨A21⟩ ⟨Column a⟩vinodana-vaśād vyaktaṁ

a

⟨Column b⟩lakṣmyā vr̥had-urasthayā

b

⟨Column c⟩vikrame yasya govindo

c

⟨Column d⟩⟨’⟩ravindan nayane ⟨’⟩vasat· ||

d
XIX. Anuṣṭubh

⟨A22⟩ ⟨Column a⟩na sthātum aśakad yasya

a

⟨Column b⟩hr̥daye kusumāyudhaḥ

b

⟨Column c⟩tat-sannihita-candrārddha-

c

⟨Column d⟩-cū¡d!⟨ḍ⟩āmaṇi-bhayād iva ||

d
XX. Anuṣṭubh

⟨A23⟩ ⟨Column a⟩nyastaṁ jñāna-dhanaṁ yasya

a

⟨Column b⟩manaḥ-kośe sarasvatī

b

⟨Column c⟩nityaṁ rakṣitukāmeva

c

⟨Column d⟩mukhadvāre sthitābhavat· ||

d
XXI. Anuṣṭubh

⟨A24⟩ ⟨Column a⟩dānaṁ yasyāpi sarvvatra

a

⟨Column b⟩viśeṣeṇa guṇādhike

b

⟨Column c⟩prāyaśas tuṅga-śikhare

c

⟨Column d⟩girau varṣati vāsavaḥ ||

d
XXII. Anuṣṭubh

⟨A25⟩ ⟨Column a⟩gambhīratvena yasyāpi

a

⟨Column b⟩sadr̥śasya mahodadheḥ

b

⟨Column c⟩Ūrdhvagaṁ guṇa-ratnan tu

c

⟨Column d⟩doṣapheṇo na dr̥śyate ||

d
XXIII. Anuṣṭubh

⟨A26⟩ ⟨Column a⟩vyadhād dhāteva nirvviṇna⟨Column b⟩s

a

sr̥ṣṭau vahumahībhujām·

b

⟨Column c⟩śrīndravarmmeti yaṁ bhūpa⟨Column d⟩m

c

ekan trai-lokya-tr̥ptaye ||

d
XXIV. Āryā

⟨A27⟩ ⟨Column a⟩tenāgni-gagaṇa-vasubhi⟨Column b⟩r vvasūpamenedam atra vasudātrā

ab

⟨Column c⟩śrīndreśvara Iti liṅga⟨Column d⟩n tribhuvana-cū¡d!⟨ḍ⟩āmaṇau nihitam· ||

cd
XXV. Anuṣṭubh

⟨A28⟩ ⟨Column a⟩śrīndreśvarāṅ[ga]ne ⟨’⟩(p)[y a]ra

a

⟨Column b⟩dr̥śām utsava-kāriṇi

b

⟨Column c⟩tvaṣṭur apy avisaṁvādi-

c

⟨Column d⟩-mano-vismaya-dāyini ||

d
XXVI. Anuṣṭubh

⟨A29⟩ ⟨Column a⟩Ilāni[lāgni-candrārkka]-

a

⟨Column b⟩-sa[l]ilākāśa-yajvan[aḥ]

b

⟨Column c⟩rājav[r̥tt]īri[t]e[śa]sya

c

⟨Column d⟩(so)ṣ[ṭa]mūrt[t]īr atiṣṭhipat· ||

d
XXVII. Anuṣṭubh

⟨A30⟩ ⟨Column a⟩[⏓⏓⏓⏓⏑––⏓]

a

⟨Column b⟩[⏓⏓⏓⏓⏑]yann iv[a]

b

⟨Column c⟩[⏓⏓⏓⏓⏑––⏓]

c

⟨Column d⟩[⏓⏓⏓⏓⏑–](ra)y(a)t·

d
XXVIII. Anuṣṭubh

⟨A31⟩ ⟨Column a⟩[⏓⏓⏓⏓⏑––⏓]

a

⟨Column b⟩[⏓⏓][ha]sta(m a)tiṣṭhipat(·)

b

⟨Column c⟩[⏓⏓⏓⏓⏑––⏓]

c

⟨Column d⟩[⏓⏓⏓⏓⏑–⏑⏓]

d
XXIX. Anuṣṭubh
⟨Face B⟩

⟨B1⟩ ⟨Column a⟩teṣāṁ vicitra-śikharā⟨Column b⟩n

a

prāsādān sa śilā-mayān·

b

⟨Column c⟩cakāra lalitākārā⟨Column d⟩n

c

dharmma-vījāṅkurān iva ||

d
XXX. Anuṣṭubh

⟨B2⟩ ⟨Column a⟩Umā-gaṅgā-bhuja-latā-

a

⟨Column b⟩-saṁśliṣṭa-jaghana-sthalam·

b

⟨Column c⟩sa Īśvaraṁ sthāpitavā⟨Column d⟩n

c

umāgaṅgāpatīśvaram· ||

d
XXXI. Anuṣṭubh

⟨B3⟩ ⟨Column a⟩sa viṣṇusvāmi-nāmānaṁ

a

⟨Column b⟩murārātim atiṣṭhipat·

b

⟨Column c⟩viṣṇuloka-prayātasya

c

⟨Column d⟩bhūtyai śrījayavarmmaṇaḥ ||

d
XXXII. Anuṣṭubh

⟨B4⟩ ⟨Column a⟩Abhinnatanvor īśāna-

a

⟨Column b⟩śārṅginoḥ prati-rūpakam·

b

⟨Column c⟩kr̥tvā tatsthāpana-vidhau

c

⟨Column d⟩tanayān so ⟨’⟩py ayojayat· ||

d
XXXIII. Anuṣṭubh

⟨B5⟩ ⟨Column a⟩salīlālokanākalya-

a

⟨Column b⟩-valāri-nayanāvalim·

b

⟨Column c⟩Indrāṇīm indralokastha-

c

⟨Column d⟩mahiṣībhūtaye ⟨’⟩karot· ||

d
XXXIV. Anuṣṭubh

⟨B6⟩ ⟨Column a⟩tena dattāṁ vinirmmāya

a

⟨Column b⟩mahiṣāsura-marddanīm·

b

⟨Column c⟩saṁbhūya sthāpayām āsu⟨Column d⟩r

c

avarodha-varāṅganāḥ ||

d
XXXV. Anuṣṭubh

⟨B7⟩ ⟨Column a⟩yāsyāmi sugatiṁ paścā⟨Column b⟩d

a

astv ayaṁ loka-nandanaḥ

b

⟨Column c⟩Itīva sa dayāviṣṭaḥ

c

⟨Column d⟩kalpayām āsa nandikam· ||

d
XXXVI. Anuṣṭubh

⟨B8⟩ ⟨Column a⟩Āmrātakeśvarasvāmi-

a

⟨Column b⟩-nideśāt saliloddhr̥tam·

b

⟨Column c⟩śaivan devāśrame tatra

c

⟨Column d⟩sa liṅgaṁ pratyatiṣṭhipat· ||

d
XXXVII. Anuṣṭubh

⟨B9⟩ ⟨Column a⟩sa nirmmalañ cakārendra-

a

⟨Column b⟩-taṭākaṅ kīrtti-darppaṇam·

b

⟨Column c⟩Aurvvāgni-bhaya-paryyasta-

c

⟨Column d⟩-nijasthānam ivāmvudhim· ||

d
XXXVIII. Anuṣṭubh

⟨B10⟩ ⟨Column a⟩śrīmat-siṅhāsanaṁ śrīndra-

a

⟨Column b⟩-yānaṁ śrīndravimānakam·

b

⟨Column c⟩śrīndrāsanaṁ sa svakr̥taṁ

c

⟨Column d⟩śrīndraprāsādam anvabhūt· ||

d
XXXIX. Anuṣṭubh

⟨B11⟩ ⟨Column a⟩tena rājendra-siṅhena

a

⟨Column b⟩samrājā śrīndravarmmaṇā

b

⟨Column c⟩tāni sarvvāṇi dattāni

c

⟨Column d⟩devatāsv āsu bhaktitaḥ ||

d
XL. Anuṣṭubh

⟨B12⟩ ⟨Column a⟩śivikā Ātapatrāṇi

a

⟨Column b⟩sauvarṇṇā rājatā ghaṭāḥ

b

⟨Column c⟩vicitra-rūpā vahavo

c

⟨Column d⟩hr̥dyā viracitās tathā ||

d
XLI. Anuṣṭubh

⟨B13⟩ ⟨Column a⟩rājatāḥ pr̥thu-kumbhāś ca

a

⟨Column b⟩rājatavyajanāni ca

b

⟨Column c⟩karaṅkā hāṭakā raupyā⟨Column d⟩s

c

svarṇṇa-rūpya-samudgakāḥ ||

d
XLII. Anuṣṭubh

⟨B14⟩ ⟨Column a⟩bhājanāni ca raupyāṇi

a

⟨Column b⟩yajña-kośāś ca rājatāḥ

b

⟨Column c⟩sauvarṇṇa-kośa-kha¡d!⟨ḍ⟩gāś ca

c

⟨Column d⟩ratnāny ābharaṇāni ca ||

d
XLIII. Anuṣṭubh

⟨B15⟩ ⟨Column a⟩hema-r¡u!⟨ū⟩pya-padādarśā

a

⟨Column b⟩vāla-vyajanakāni ca

b

⟨Column c⟩gandha-dravyāṇi sarvvāṇi

c

⟨Column d⟩kārpūra-prabhr̥tīni ca ||

d
XLIV. Anuṣṭubh

⟨B16⟩ ⟨Column a⟩pharās suvarṇṇa-racitā

a

⟨Column b⟩rūpyālaṅkr̥ta-tomarāḥ

b

⟨Column c⟩vastrāṇi ca vicitrāṇi

c

⟨Column d⟩sarvvopakaraṇāni ca ||

d
XLV. Anuṣṭubh

⟨B17⟩ ⟨Column a⟩narttakyaś śobhanā bahvyo

a

⟨Column b⟩gāyanyo vādikās tathā

b

⟨Column c⟩vīṇādi-vādya-vādinyo

c

⟨Column d⟩veṇu-tāla-viśāradāḥ ||

d
XLVI. Anuṣṭubh

⟨B18⟩ ⟨Column a⟩puruṣāa rūpiṇaś ślāghyā

a

⟨Column b⟩narttanād-iviśāradāḥ

b

⟨Column c⟩bahavaś cāruveṣāś ca

c

⟨Column d⟩sabhūṣaṇa-paricchadāḥ ||

d
XLVII. Anuṣṭubh

⟨B19⟩ ⟨Column a⟩nara-nārī-sahasrāṇi

a

⟨Column b⟩vahūni vahu-vr̥ttayaḥ

b

⟨Column c⟩vahu-grāmāś ca vistīrṇna-

c

⟨Column d⟩-kedārārāma-maṇ¡d!⟨ḍ⟩alāḥ ||

d
XLVIII. Anuṣṭubh

⟨B20⟩ ⟨Column a⟩gavāṁ vahu-sahasrāṇi

a

⟨Column b⟩mahiṣāś chāgalā Api

b

⟨Column c⟩dviradendrās sagaṇikā

c

⟨Column d⟩bahavas turagās tathā ||

d
XLIX. Anuṣṭubh

⟨B21⟩ ⟨Column a⟩ye lobhād āhariṣyanti

a

⟨Column b⟩dattāni śrīndravarmmaṇā

b

⟨Column c⟩te yāntu narakaṁ ghoraṁ

c

⟨Column d⟩yāvac candra-divākarau ||

d
L. Anuṣṭubh

⟨2⟩ ⟨Column a⟩ye tu saṁvarddhayiṣyanti

a

⟨Column b⟩śraddhayāparayā yutāḥ

b

⟨Column c⟩vasantu te śivapade

c

⟨Column d⟩yāvac candra-divākarau ||

d

Apparatus

⟨A1⟩ || śrī ⬦ śrī GC. — ⟨A1⟩ śrīndreśvarāya || ⬦ śrīndreśvarāya GC.

⟨A27⟩ vvasūpamenedam ⬦ vasūpamenedam GC.

⟨A31⟩ [⏓⏓][ha]sta(m a)tiṣṭhipat(·) ⬦ [⏓]st[.][⏓]hastam atiṣṭhipat GC.

Translation into French by Cœdès 1937

I
Honneur soit à Śiva, le souverain seigneur, l’âme supreme qui, par sa nature étant sans parties, prend par sa volonté des formes [impliquant des parties].
II
Honneur au dieu qui porte le javelot, qui, bién qu’il soit unique, ne cesse de se diviser en quelque sorte lui-même, en séjournant à la fois dans des êtres multiples.
III
Il fut un maître de la terre, devenu roi [en l’année désignée] par les [7] montagnes, les [9] ouvertures et neuf, le roi des rois Śrī Indravarman, ayant la puissance de Mahendra et d’Upendra.
IV
La reine, née d’une famille où se sont succédé les rois, qui, étant fille de Śrī Rudravarman et fille de la fille du roi Śrī Nr̥patīndravarman, devint l’épouse du roi Śrī Pr̥thivīndravarman, né d’une famille de kṣatriya, eut pour fils le roi, vénéré par les rois, nommé Śrī Indravarman.
V
Le bras droit de ce prince, long et rond, terrible dans le combat quand il faisait tomber sur ses ennemis son glaive vibrant, accablant les rois de tous les points cardinaux, et invincible, a pu cependant être toujours apaisé, mais par deux ennemis seulement : celui qui avait le dos tourné, et celui qui, désireux de vivre, se mettait sous sa protection.
VI
Son courage {ou: son pas} l’éleva jusqu’à une hauteur si prodigieuse que le courage de Trivikrama {ou: le pas de (Viṣṇu) aux trois pas} lui-même n’arrivait pas à le dépasser.
VII
Si le Créateur a placé dans l’océan la terre et le ciel avec la lune, c’est parce qu’il craignait l’effet de la poussière produite par les armées [de ce roi], et celui de la fumée de sa maison [des sacrifices].
VIII
Dans cet océan difficile à traverser qu’est la bataille, avec les têtes coupées de ses ennemis arrogants, il fit une digue comme pour faire passer ses propres troupes.
IX
Hari qui a pris Śrī (la Fortune) dans le barattement de l’Océan de lait, fut en quelque sorte la risée de ce roi qui a produit Śrī en barattant les rois.
X
C’est dans la crainte qu’elle ne se brise sous le poids de ses éléphants et autres [véhicules] en marche, que le Créateur a solidement lié la terre en prenant comme corde le roi des serpents.
XI
L’ennemi que l’action de ce roi avait mis en fuire, bien qu’il fût [réfugié] dans la forêt et entouré de bufflesses {ou: de reines}, tirait sa subsistance des fruits de l’ægle marmelos {ou: du fruit de sa fortune} ; car l’action des gens de bien a pour objet le profit d’autrui.
XII
Sa gloire d’une immense étendue, si elle avait une fissure, mériterait assurément d’occuper les trois mondes.
XIII
La vierge de [chaque] orient, amoureuse de ce roi qui avait sa gloire pour ornement, conquise par la force {ou: les armées} de ses incantations, lui donna d’elle-même le tribut.
XIV
C’est, semble-t-il, dans l’intention de trouver un chemin pour sortir de l’œuf de Brahmā que sa renommée erre partout sans y réussir.
XV
C’est sûrement par honte d’avoir été vaincu par sa beauté que [l’Amour] qui a pour étendard un makara se cache encore aujourd’hui dans l’esprit des hommes.
XVI
"Comment donc distinguer ces deux objets (son visage, et la lune)? , c’est évidemment afin de rendre peréeptible une différence que le Créateur, après avoir créé le visage de ce roi, a marqué la lune du signe de la gazelle.
XVII
Bien que sa large poitrine fût [comme celle de Viṣṇu] un séjour suffisant pour Lakṣmī, cette déesse (= la Beauté) s’était comme par passion étendue à tous ses membres.
XVIII
C’est évidemment à la faveur d’un jeu [imaginé] par Lakṣmī demeurant sur sa large poitrine, que ce roi avait la démarche de Govinda et avait [tel ce dieu] un lotus dans son œil.
XIX
[l’Amour] qui a pour armes des fleurs ne pouvait demeurer dans son cœur, comme s’il craignait le voisinage du dieu qui porte en guise de joyau la demi-lune sur sa tête (Śiva).
XX
Comme par désir de garder le trésor de connaisance déposé dans le magasin de son esprit, Sarasvatī (l’Éloquence) se tenait continuellement dans la porte de sa bouche.
XXI
[Il répandait] ses dons sur tous, spécialement sur celui qui excelle par sa vertu, tel le Chef des Vasu (Indra), qui répand surtout la pluie sur la montagne au sommet élevé.
XXII
XXIII
Il semble que le Créateur, ennuyé de créer tant de rois, ait fait ce roi nommé Śrī Indravarman, pour faire à lui seul la joie des trois mondes.
XXIV
[En l’année marquée] par les [8] Vasu, le ciel [0] et les [3] feux, ce [roi] semblable à un dieu (vasu), dispensateur de richesses (vasu), a érigé le liṅga nommé Śrī Indreśvara, ici, sur ie joyau de la tête des trois mondes.
XXV
Et ici, dans la cour de Śrī Indreśvara, faisant la joie de ceux qui la contemplent, et causant l’émerveillement sans réserve de Tvaṣṭar lui-même,
XXVI
il a érigé les huit corps (mūrti) du Seigneur, nommé selon la coutume royale (?), qui sont les formes de la terre, du vent, du feu, de la lune, du soleil, de l’eau, de l’éther et du sacrifiant.
XXVII
[…], comme pour se concilier […], il fit faire […].
XXVIII
[…] il érigea […] coudées […].
XXIX
Pour ces [dieux]; il fit des prāsāt de pierre, au faite orné, de formes agréables, comme des semences de mérite religieux.
XXX
Il érigea un Īśvara [nommé] Umagaṅgāpatīśvara, ayant le creux des reins pressé par les lianes des bras d’Umā et de Gaṅgā.
XXXI
Il érigea l’ennemi de Mura nommé Viṣṇusvāmi, au bénéfice de Śrī Jayavarman (III), qui est allé au Viṣṇuloka.
XXXII
Ayant fait l’image d’Īśāna et de Śārṅgin au corps indivis, il fit procéder par ses fils à la cérémonie d’érection.
XXXIII
Il fit une Indrāṇī dont les charmes étaient contemplés par la rangée des yeux de l’ennemi de Bala, ivre [de soma], au bénéfice de la reine du [roi] qui réside dans l’Indraloka.
XXXIV
La Mahiṣāsuramardanī, donnée par lui après qu’il l’eut façonaée, fut érigée par les nobles femmes du gynécée, toutes ensemble.
XXXV
"Lorsque j’aurai atteint la félicité, que cet [édifice] devienne la joie du monde", c’est comme dans cette pensée que, plein de compassion, il fit faire un nandika.
XXXVI
Sur l’invitation d’Āmrātakeśvarasvāmi, il érigea là, dans l’āśrama des dieux, un liṅga de Śiva tiré de l’eau.
XXXVII
Il fit l’Indrataṭāka, miroir de sa gloire, tel l’océan, ayant entouré [de remparts] sa propre résidence comme par crainte du feu sous-marin.
XXXVIII
Il obtint le vénérable trône aux lions, le [véhicule] Śrī Indrayāna, le [palais] Śrī Indravimānaka, le [siège] Śrī Indrāsana et le [pavillon] Śrī Indraprāsāda fait par lui.
XXXIX
Ce roi souverain Śrī Indravarman, lion parmi les rois des rois, a donné par dévotion toutes ces choses à ces dieux :
XL
des palanquins, des parasols, de nombreux vases en or et en argent, de diverses formes, agréablement façonnés,
XLI
de larges jarres d’argent, des événtails d’argent, des coupes d’or et d’argent, des boîtes d’or et d’argent,
XLII
des plats d’argent, des coupes à libation (yajñakośa) en argent, des épées à fourreau d’or, des joyaux et des parures,
XLIII
des miroirs à support d’or et d’argent, des chasse-mouches, tous les parfums précieux à commencer par ceux à base de camphre,
XLIV
des boucliers ornés d’or, des lances ornées d’argent, des vêtements variés, et tous les accessoires,
XLV
un grand nombre de belles danseuses, chanteuses. récitantes, musiciennes, joueuses de viṇa et autres [instruments], habiles à frapper des cliquettes,
XLVI
un grand nombre d’hommes beaux et bien faits, habiles dans la danse et les autres [arts], bien vêtus, ornés de leurs parures,
XLVII
plusieurs milliers d’hommes et de femmes, d’abondants moyens de subsistance, de nombreux villages, de larges champs favorablement situés,
XLVIII
plusieurs milliers de bœufs, des buffles et des chèvres, des éléphants avec leurs cornacs, beaucoup de chevaux.
XLIX
Que ceux qui par cupidité, voleront les biens donnés par Śrī Indravarman, aillent dans l’enfer terrible, aussi longtemps que dureront le soleil et la lune.
L
Mais que ceux qui, animés d’une foi sans rivale, feront prospérer [ces donations], aillent demeurer au séjour de Śiva aussi longtemps que dureront le soleil et la lune.

Translation by Bhattacharya 2009

(A1) Fortune, success, bliss, victory! Salutation to Śrīndreśvara!

I
Salutation to Śiva, the supreme Lord, the supreme Self, who is by nature without parts, [but] assumes forms by His own will.
II
Salutation to the Spear-holder (Śiva), who, although One, also always manifests Himself by dwelling in many simultaneously.
III
There was a ruler of the earth called Śrī Indravarman, the king of the kings, having the valor of Mahendra and Upendra, who became king [in the year denoted by] the mountains [7], the apertures [9] and nine [9].
IV
There was a virtuous queen, born in a family from a succession of kings, the daughter of Rudravarman and the daughter’s daughter of King Śrī Nṛpatīndravarman, who became the wife of King Śrī Pṛthivīndravarman, born in a Kṣatriya family. She had as a son a king, respected by other kings, who was named Śrī Indravarman.
V
His right arm, long and round, terrifying in battle by oppressing [his enemies] with his vibrant sword, afflicted the kings of all directions, and was invincible; nonetheless it could always be fully appeased by only two, namely one fleeing back and one who, desirous of living, sought refuge in him.
VI
And his might {or: his step} displayed such a beauty of elevation that it was not surpassed even by the step of Trivikrama.
VII
Surely the Creator placed the earth and the heaven along with the moon in the ocean from fear, as it were, of the effect of the smoke and the rows of light [of sacrifice] from his house, and the dust [raised by his army].
VIII
In the ocean of battle difficult to cross, he built a bridge with the severed heads of his arrogant enemies, as if for the passing of his troops.
IX
He, with abundant fortune (śrī), by churning (crushing) the kings, laughed, as it were, at Hari (Viṣṇu) who got Śrī by churning the essence of the milk ocean.
X
Certainly, from fear, as it were, of bursting [of the earth] under the weight of elephants, etc., in his march, the Creator tied the earth with a rope in the form of the lord of snakes (Ananta).
XI
The enemy, fleeing because of his action, was even in the forest surrounded by female buffaloes [or: queens] and lived upon the Śrīphala (Aegle Marmelos) [or: the fruit of his fortune], for the action of the good is for others.
XII
If his wide-spread glory had a fissure {or: defect}, it would certainly contain the three worlds.
XIII
The virgin of [each] direction, constantly delighted by him with the garland of his fame, was subdued by the power of his spells and paid, of her own accord, tribute [to him].
XIV
His glory, I fancy, wanders everywhere, as if looking for a way to go out of the Universe but not having found it.
XV
Certainly, ashamed of being vanquished by him through his beauty, as it were, the god [of Love] who has a Makara as his banner, hides himself even today in the minds of people.
XVI
“How indeed can the two be distinguished?” certainly thinking thus the Creator, after having made his face, marked the sign of the deer [on the moon], so that the difference could be perceived.
XVII
Although his breast through its largeness was fit for dwelling, certainly Lakṣmī, by fickleness as it were, moved in all his limbs.
XVIII
Evidently in order to dally with Lakṣmī staying in his large breast, Govinda (Viṣṇu) dwelt in his gait and the lotus in his eyes.
XIX
The flower-armed [god of Love] was not able to dwell in his heart, as if through fear of the god bearing the half- moon as his crest-jewel (Śiva), close to him.
XX
As if desiring to protect the wealth of knowledge deposited in the treasury of his mind, Sarasvatī placed herself continuously at the door of [his] mouth.
XXI
He bestowed his gifts on all, especially on those who excelled in qualities: as a rule, Indra pours forth rains on the mountains with high peaks.
XXII
XXIII
The Creator, disgusted as it were with creating so many kings, created this unique king named Śrī Indravarman, for the satisfaction of the three worlds.
XXIV
[In the year denoted by] Fire [3], Sky [0] and Vasu [8]16 this [king], comparable to the Vasus, and giver of wealth (vasu), established here the Liṅga named Śrī Indreśvara on the Tribhuvanacūḍāmaṇi (crest-jewel of the three worlds).
XXV
And here, in Śrī Indravarman’s court, which brings joy to the eyes and causes unfailing admiration even to Tvaṣṭṛ,
XXVI
he established the eight Mūrtis of the Lord, named according to the royal custom (?), Earth (ilā), Wind (anila), Fire (agni), Moon (candra), Sun (arka), Water (salila), Ether (ākāśa) and the sacrificer (yajvan).
XXVII
[…]
XXVIII
[…] he established.[…] cubits (hasta) […].
XXIX
For them [the gods] he built towers made of stone with variegated tops, of delightful shapes, as the sprouts of the seeds of merit (dharma).
XXX
He established the Lord Umāgaṅgāpatīśvara, whose buttocks were entwined by the lianas which were the arms of Umā and Gaṅgā.
XXXI
He established the enemy of Mura (Viṣṇu) called Viṣṇusvāmin for the good of Śrī Jayavarman (III), who has gone to the world of Viṣṇu.
XXXII
And having made an image of Īśāna and Śārṅgin with an undivided body (Harihara), he appointed his sons for the ceremony of its installation.
XXXIII
He made an Indrāṇī, amorously contemplated by the rows of eyes of the enemy of the evil Vala (Indra), for the benefit of the queen who dwells in the world of Indra.
XXXIV
The beautiful women of inner apartments established together the Mahiṣāsuramardanī given by him after making her.
XXXV
“I shall later attain bliss; may this rejoice the world,” thinking this, as it were, full of compassion, he erected a Nandika.
XXXVI
At the instance of the head of [the temple of] Āmrātakeśvara he established there, in the house of gods, a liṅga of Śiva extracted from the waters.
XXXVII
He made the pure [tank] Indrataṭāka, mirror of his glory, as the ocean which had left its own place through fear of the submarine fire.
XXXVIII
He enjoyed the glorious lion-throne, the [vehicle] Śrī Indrayāna, the [palace] Śrī Indravimānaka and the [pavilion] Śrī Indraprāsādaka, made by himself.
XXXIX
By that lion-like king of kings, the emperor Śrī Indravarman, all these things were given to these divinities out of devotion:
XL
Palanquins, umbrellas, and many vessels of gold and silver, of various forms, charming, well-made,
XLI
large silver jars, silver fans, cups of gold and silver, caskets of gold and silver,
XLII
silver vessels, silver sacrificial cups, swords with golden scabbards, jewels and ornaments,
XLIII
mirrors with gold and silver stands, chowries, and all perfumes beginning with those made of camphor,
XLIV
golden shields, lances decorated with silver, variegated clothes, and all accessories,
XLV
many beautiful dancing girls, girls versed in vocal and instrumental music, skilled in playing lyres and other instruments, and well-versed in pipes and cymbals,
XLVI
a large number of beautiful and praiseworthy men, skillful in dancing and other [arts], beautifully dressed, with their dresses and ornaments,
XLVII
many thousands of men and women, abundant means of subsistence, many villages with extensive groups of meadows and parks,
XLVIII
many thousands of cows, buffaloes, goats, best of elephants with their females, and many horses.
XLIX
May those, who out of greed, will take the things given by Śrī Indravarman, go to the terrible hell [and live there] as long as the sun and the moon.
L
But those who, endowed with supreme faith, will make them prosper, may they live in the abode of Śiva as long as the sun and the moon.

Commentary

There are only 27 stanzas on Face A in Cœdès’ edition (followed by Bhattacharya), excluding st. XXII. The stanzas in the translations are renumbered.

Some stanzas of the inscription are also inscribed on lintels of Práḥ Kô, doorjambs of Bàkoṅ and on the stele of Phnoṃ Bàyàṅ (K. 14). The following stanzas of the Bàkoṅ stele inscription are identical to some of those of the Práḥ Kô: B. I, II = Práḥ Kô I, II; B. IV-XVIII = P.K. IV, V, IX, XIX, XXII, XIII, XXI, XVII, X, XXIV, XVI, XX, XI, XIV, XVIII; B. XX-XXII = P.K. XXIII, XXIV, XXVII; B. XXXVIII-XLIX = P.K. XXIX-XL.

Bibliography

First edited by George Cœdès (1937, pp. 31–36) with a French translation; reedited here by Gerdi Gerschheimer and Kunthea Chhom from the estampage EFEO n. 1061. Kamaleswar Bhattacharya (2009, pp. 49–63) provides an English translation.

Primary

[GC] Cœdès, George. 1937. Inscriptions du Cambodge, volume I. Collection de textes et documents sur l'Indochine 3. Hanoi: École française d'Extrême-Orient. Pages 31–36.

[KB] Bhattacharya, Kamaleswar. 2009. A Selection of Sanskrit Inscriptions from Cambodia. Phnom Penh: Center for Khmer Studies. [URL]. Pages 19–23.

Secondary

[RM] Majumdar, Ramesh Chandra. 1953. Inscriptions of Kambuja. The Asiatic Society Monograph Series 8. Calcutta: The Asiatic Society. [URL]. Pages 66–68.