K. 598/1006(07) Prasat Trapan Run

Estampage EFEO : N. 657 et 882

- 1928 : Louis FINOT, « Nouvelles inscriptions du Cambodge », BEFEO 28 (1928, paru 1929), p. 43-80. Edition princeps et trad.: p. 58 sqq. (avec planche).
- C. Jacques, Annuaire 1976-77 et 1977-78.

Métrique : 58 stances, dont
- XLII-XLVIII Upajaati de Tri.s.tubh
- LVIII Indravajraa
- toutes les autres stances Anu.s.tubh.
* vipulaa (soit  %) :
na-vipulaa :  ;
ma-vipulaa : IIIa, XVIIa, XVIIIa ( ? mot khmer), XIXc
bha-vipulaa : XIIIc, XVIIc.

Plan :
I-XI : hommage à Vi.s.nu ; XII : Rudra, XIII. Brahmaa
XIV-

(1) siddhi svasti o.m namo bhagavate vaasudevaaya

I.
(2) yenaadhi.s.thitam avyaktam ala.m sakalas.r.s.taye
puru.sas sa yadiiyaa"n"so vaasudevan namantu tam ||

Let them bow to that Vaasudeva, of whom that Puru.sa, governed by whom the Non-Manifest (primordial matter) is up to the task of the entire creation, is [but] a part.

This translation follows the one by Bhattacharya, Religions, p. 99, where the underlying theology is discussed, though no Paa~ncaraatra source is quoted about the specific theonym Vaasudeva. The reading yadiiyaa"n"so, while seeming to be certain on the (facsimile of the) rubbing, might be emended to yadiiyaa"n"se or yadiiyaa"n"saa, in which case we could translate:

He is the Puru.sa, governed by whom the Non-Manifest (primordial matter) is ready for the task of the entire creation. In devotion (a.m"sa --- see Sanderson BEFEO 2003--04, @@) / Devoted to him let them bow to Vaasudeva.


II.
(3) yasya naabhibhavaambhojajanmanaambhojajanmanaa
khyaata.m paramakart.rtva.m sra.s.traa"se.satanuubh.rtaam ||

His Supreme Creatorship is celebrated by the Lotus Born Creator of all embodied beings (Brahmaa), born from the lotus arising at his navel.


III. [a. ma-vipulaa : - - ~ - - / - - - ]
(4) maahaatmyam anyad yasyaastaan naabhijaamvujasa.mbhava.h
merur yyat padmayonyaadidevaanaam aadir aalaya.h ||
% padma° : noter la forme étrange de la ligature °dma°.

Let it be another [aspect of] majesty for him that Meru, the origin(al) storehouse of the gods Brahmaa (Padmayoni) etc., originates from the lotus that arises from his navel.

This stanza, including the odd case aadir aalaya, finds a striking parallel in K. 1198, st. VII:
suraa.naam aadir aavaasas sumerur naabhijaamvujam
yasya bhuuya.h kim ucyeta maahaatmyan tan name harim
Le Sumeru, séjour / résidence originel(le) des dieux, est un lotus né de son nombril ; peut-on énoncer majesté plus grande ? Je lui rends hommage, à Hari.

I am not sure what Finot meant with "Arrière tout autre panégyrique que celui-ci". Did he see that as-taat is a -taat imper. of as 'to be'?
On the notion of Mt. Meru growing from Vi.s.nu's navel, see Bhattacharya, Religions, p. 109, with reference to Arts Asiatiques IV.3, p. 212.

IV.
(5) paadaad yasya jagadvandyaat prabhavantii suraapagaa
trailokyapaavanii praaha mahattva.m parato dhikam ||

The river of the gods, that arises from his foot, laudable in [this] world / by people, that purifies the three worlds, declares his glory to be beyond [any] other.

V.
(6) vaamanasya tribhir llokaan kraamato vikramakramai.h
yasyaagraahyasvabhaavatva.m vidvadbhir anumiiyate ||
% kraamato: kramata Finot. La pierre lit bien kraama° comme le montre clairement l'est. n. 657-A, ici et dans l. 11; cependant, le facsimile dans BEFEO 28 donne plutôt kramato.

From the three bold strides of Vaamana striding through the worlds, the wise infer his being of intangible nature.

VI.
(7) vahudhaapi viruddhaanaa.m yadiiyaakaarakarma.naam
arthavadvi.s.nunaamnaiva "sraddheyatvam udaah.rtam ||

The trustworthiness of his forms and deeds, even though they are in many ways mutually contradictory, is illustrated precisely by his name Vi.s.nu, pregnant with meaning [by the element vi- with which it begins].

Does the meaning (artha) lie in vi- or perhaps vi"s-, the theme of the next stanza?

I do not yet claim to understand this stanza, but at least it seems the above is better than Finot's attempt:

Même combattus de mille façons, ceux dont les actes se règlent sur lui proclament leur loyauté par le seul nom, plein de sens, de Vi.s.nu.


VII.
(8) anubhyo nutamo vyakta.m yas sarvvatra prave"sanaat
antar nnive"sayan sarvva[.m] mahadbhyo pi mahattama.h ||
% anubhyo nutamo: "Corr. a.nubhyo .nutamo." (Finot)
% sarvva[.m]: l'absence du anusvaara est à vérifier sur l'estampage.

He is most atomic, [even more so] than atoms, by everywhere penetrating the manifest [matter]. He is the greatest, even beyond the great [elements], because he absorbs everything inside [himself].

Cf. Bhattacharya, Religions, p. 101 (and n. 6). Bhattacharya 'les grands éléments' suggests he had the mahadbhuutas in mind. Cf. the next stanza?


VIII.
(9) saamya.m sarvvatra bhuute.su yasya sa.msevyasevinaam
agnyaader iva "saktis tu vaa~nchitaaptyanavaaptik.rt ||

But his impartiality with regard to all beings (elements?) causes both the obtainment and the non-obtainment of what is desired, both for those who are to be served and those who serve, like the power of [uncontrolable/impartial substances like] fire etc.

Finot: Son entière impartialité à l'égard des êtres, pareille à la puissance d'Agni et des autres [dieux], est pour les adorateurs de l'Adorable, la cause de la satisfaction et de l'insatisfaction de leurs désirs.

It seems to me to make more sense if we take sa.msevya-sevin as a dvandva, if we do so for aapti-anavaaapti, and in view of the saamya. The simile remains rather obscure to me.

IX.
(10) puru.sottamanaamnaiva samastaa.ms tyajataa paraan
sarvvata.h sphu.tam aakhyaata.m paramatvam ak.rtrimam ||

By the mere name of Highest of Puru.sas, which eliminates all other [Puru.sas], [his] innate Superiority is in all respects clearly proclaimed.

Is there some Paa.ninian allusion in tyajataa (definition of the -uttama element in puru.sottama)?

X.
(11) krame.na kraamato yasya trilokii.m ravir aagata.h
muhur lalaa.tikorasthama.nihemaa"nghripiithataam ||
% kraamato: kramato Finot.
% °piithataam: lire °pii.thataam.

Of him who strides through the three worlds with his stride, the sun has now reached the status of front ornament, now that of breast ornament, now that of golden footstool.

Finot: "... tabouret de ses pieds d'or" does not convince. Cf. st. XLII.

XI.
(12) yatkrodhasa.mprasattibhyaa.m rudraajau sa.mvabhuuvatu.h
nama staad bhavataan tasmai vi.s.nave prabhavi.s.nave ||
% nama staad: lire namas staat?

From his wrath and serenity Rudra and the Unborn (Brahmaa) have arisen. Let your homage be to that supreme Vi.s.nu.

Finot renders cd: ``Rendez hommage au resplendissant Vi.s.nu ...''
I find the form namastaad problematic. If it is a (denominative) verbal form, then the construction with bhavataam (taken as gen. pl.) is difficult; if bhavataam, on the other hand, is 3 du. imp., then I fail to see any solution.
Could namastaad stand for namo 'staad (cf. astaat in st. III)? Or rather namas staad?

Cf. Bhattacharya, Religions p. 101 and n. 4 referring to MBh 12.338.2-3*:
   xxv. sa e.sa bhagavaan k.r.s.no naiva kevalamaanu.sa.h |
   yasya prasaadajo brahmaa rudra"s ca krodhasambhava.h | 2.109 |
  
Add LiP 36.7 tvatkrodhasambhavo rudras tamasaa ca samaav.rta.h |
tvatprasaadaaj jagaddhaataa rajasaa ca pitaamaha.h ||

XII.
(13) namadhva.m "suulina.m yasya tri"suulaani virejire
yugapat tripuraa~n jetur jayastambhaa iva traya.h ||
% tripuraa~n : tripura~n Finot.

Pay homage to "Suulin, the Victor of the Three Cities, whose three prongs shone forth simultaneously, as three Victory-Pillars.

Or, with Finot: ``sa victoire simultanée sur les trois villes''.

CHECK existence of tri-pur (rather than tri-pura) in PW.  Check BhaagP ref. in edition.


XIII. [c. bha-vipulaa : ~ – ~ - - ~ ~ -]
(14) hira.nyaretasaa taptahira.nyasad.r"saarcci.se
hira.nyagarbhaaya namo hira.nyaak.saarijanmane ||
% °sad.r"saarcci.se : °sad.r"saarcc[i].se Finot --- il semble effectivement sur le facsimile de Finot que la voyelle -i- n'ait pas été écrit, mais l'estampage montre bien que le boucle du r est complet et qu'un -i- soit là après tout.

Homage [be] to Hira.nyagarbha, to the one born from the enemy (Vi.s.nu) of the Golden-Eyed, whose lustre is like that of gold heated by fire.

XIV.
(15) aasiid aa vaaridher urvvi.m vahan vedaarddhabhuudharai.h |
raajaa "sriijayavarmmeti mahendraadrik.rtaaspada.h ||
% urvvi.m: lire urvvii.m.

There was a king called Jayavarman, who had made his abode on the Mahendra mountain, who was in charge of the earth up to the ocean in (7) mountains, (2) halves, (4) vedas.

XV.
(16) somaanvayapradiipo yas somas sajjanajiivane
some"svare sadaa bhaktas somasomyo vapu"s"sriyaa ||
% vapu"s"sriyaa : vahu"s "sriyaa Finot. Les facsimiles montrent clairement l'impossibilité de lire °hu°, et la seule possibilité alternative (°pu°) fait sens excellent.

He was a lamp in the lunar lineage, a moon in the life of good people, always devoted to Some"svara, pleasing (somya = saumya) to "Siva as a result of his beauty.

Cf. K. 382 B, st. XI prabhaavatiiti saa somasomyaak.rtir atiprabhaa
Bergaigne here proposes to read somasaumyaak.rtir.

"Siva = soma = sa-uma (ya umayaa saha vartate sa.h). Finot wants to see in Some"svara 'Sa-Umaa-II"svara', but this is unlikely: cf. Bhattacharya, Religions, 53f., on the name (Prabhaasa)Some"svara and the connection of this deity with the moon (Soma).

The compound vapu"s"srii- is well attested: cf. K. 382, K. 95, K. 309, K. 323; C. 38B, st. III.


XVI.
(17) jayendradaasanaamaabhuud aninditapurodbhava.h
jayendravallabhaakhyaa.m yas tasya bh.rtyo vahat puna.h ||

He in turn had a servant with the name Jayendradaasa, born in Aninditapura, who took the name Jayendravallabha.

Finot: ``Il y eut un nommé Jayendradaasa, originaire d'A., qui porta, comme serviteur du roi, le nom de Jayendravallabha.'' This interpretation is confirmed by st. XIX, so the following alternative can be discarded:

Or: He in turn had a servant with the name Jayendradaasa, born in Aninditapura, who married [a lady] called Jayendravallabhaa.


XVII. [a. ma-vipulaa : - - ~ - - - - ~ ; c. bha-vipulaa : - - ~ - - ~ ~ -]
(18) govindanaamno viprasya vedavedaa"ngavedina.h
govindabhaktasya suto yo govindanimaak.rta.h ||

He was the son of the Brahmin called Govinda, knower of Vedas and Vedaa"ngas, devoted to Govinda, who had made (°k.rt-) a statue of Govinda.

XVIII. [a. ma-vipulaa : - ~ - - - - - ~ ?]
(19) aatmade"se ta.mvva"nnaamni valikarpuuranaamni ca
kuladevaan arak.sad yas svaya~n ca samati.sthipat ||
% °ti.sthipat: °ti.s.thipat Finot. Le suscrit montre bien le boucle du th (dental).
% arak.sad: araksad Finot (coquille).

He protected the family deities in his own place called Ta.mvva"n and [in the one] called Valikarpuura, and erected [other ones] himself.

XIX. [c. ma-vipulaa : - - ~ - - - - - ]
(20) jayendravallabhabhraataa vaasudevo jaghanyaja.h
bh.rtyo bhavad yas tatsuuno raaj~na"s "sriijayavarmma.na.h ||

The youngest brother of Jayendravallabha was Vaasudeva. His son was the servant of the king "Srii Jayavarman.
OR
The youngest brother of Jayendravallabha, Vaasudeva, was the servant of the king "Srii Jayavarman, who was that [Jayavarman's] son.

Finot: ``Le frère cadet de Jayendravallabha, Vaasudeva, fut serviteur du roi Jayavarman, fils du [roi susdit].''

The king "Srii Jayavarman, who was the sone of that [Jayavarman], had a servant Vaasudeva, the younger brother of Jayendravallabha.

Is there any other evidence for JV III being the son of JV II (as Finot's notes suggest)?
It is probably true that tayo.h in XXI requires Finot's interpretation here.

XX.
(21) n.rpendravallabhaakhyaa.m ya"s "sriiddhaa.m "sriijayavarmma.na.h
tata.h praapa punar bh.rtyo vabhuuva "sriindravarmma.na.h ||

He received from "Srii Jayavarman the illustrious new name N.rpendravallabha, and then became the servant of "Srii Indravarman.

XXI.
(22) tayor bhraataa kani.s.tho ya.h pradyumna"s "sriindravarmma.na.h
bh.rtya"s "sriinaraviiraakhyaa.m adhaad yo bhart.rbhaktita.h ||
% "sriindra°: le ii semble en fait être bref.

The youngest brother of those two, Pradyumna, was the servant of "Srii Indravarman, who gave [him] the name "Srii Naraviira because of his devotion to his master.

Finot: ``... et reçût, à cause de sa fidélité ..."

It seems preferable to take adhaat seriously as active (rather than middle) form.

XXII.
(23) "sriindre"svaraalaye li"nga.m "sambhor ardhaamvaraa.s.tabhi.h
sa.msthaapya yo dadau tatra daasais siddhipura.m yutam ||

[In the "saka year measured by] 8, 0, 2 he erected a li"nga of "Sambhu in "Srii Indre"svaraalaya, and gave to it [the village of] Siddhipura, along with [its] slaves.

The sruk of Siddhipura appears in K. 702 B, ll. 4 and 8 (in Khmer context).

XXIII.
(24) bhaagineyavaras te.saa.m yas sa.mkar.sa.nanaamadh.rk
"sriindravarmmasutasyaapta"s "srii ya"sovarmma.no bhavat ||

The best of their sisters' sons, who bore the name Sa.mkar.sa.na, was the trustee of "Srii Ya"sovarman, the son of "Srii Indravarman.

XXIV.
(25) "sriiya"sovarmma.no bh.rtyas sa raaj~nos tadapatyayo.h
"sriihar.savarmma"srii"saanavarmma.nor api caaraka.h ||

He was the servant of "Srii Ya"sovarman, as well as the official of the kings "Srii Har.savarman and "Srii II"saanavarman, both that [Ya"sovarman's] descendants.

XXV.
(26) sa.mkar.sa.nasya tasyaapi bhaagineyo vabhuuva ya.h
ravinaathaahvayo bh.rtya"s "sre.s.tha"s "sriijayavarmma.na.h ||

That Sa.mkar.sa.na also had a sister's son, called Ravinaatha, who was the favorite servant of "Srii Jayavarman.

XXVI.
(27) yas tata.h praaptasanmaano bh.rtyas tatputrayor api
"sriihar.savarmmabhuupaala"sriimadraajendravarmma.no.h ||
% bh.rtyas tat°: bh.rtyas sat° Finot.

He then also received honors as servant of that [Jayavarman's] sons, the king "Srii Har.savarman and the fortunate Raajendravarman.

On sanmaana = sa.mmaana, see Sanderson IIJ 47 (2004 [2005]), 270 n. 96.

XXVII.
(28) tasya naptaa vabhuuvaaryas saatvatas sa.mmatas sataam
pa~ncagavyaabhidhaano ya.h pa~ncavyaakara.naantaga.h ||
% sa.mmatas: sa matas Finot.

He had an honorable grandson, a worshiper of K.r.s.na (saatvata), held in esteem by the good, called Pa~ncagavya, who had reached the five aims of Grammar / who had throughly mastered the five Grammars.

What are these five aims? Paa.nini, Kaatyaayana, Pata~njali, Kaa"sikaa (or its two authors?). Or do we have here pa~nca in the sense of 'broad, wide'?
The repeated use of pa~nca here may allude to the Paa~ncaraatra, invoked by use of the word Saatvata. Cf. Bhattacharya, Religions, 97 ff. Is there any other (technical) sense of vyaakara.na that may be intended here?

XXVIII.
(29) "savdaarthaagama"saastraani kaavya.m bhaaratavistaram
raamaaya.na~n ca yo dhiitya "si.syaan apy adhyajiigapat ||
% °"saastraani: "Corr. "saastraa.ni." (Finot)

He studied the meanings of words, traditions, "saastras, kaavya, the entire [Mahaa]bhaarata and the Raamaaya.na, and also taught [them] to [his] students.

XXIX.
(30) kulakarmma"srutidravyair unnato pi svabhaavata.h
vinayaavismayaabhyaa.m yo niicairaak.rtir aavabhau ||

Although he was of elevated standing by his pedigree, acts, learning and possessions --- by his [very] own nature. He looked like someone of lowly form by his discipline and modesty.

XXX.
(31) jaatyandha.h parara.ndhre.su kliiva.h parag.rhe.su ya.h
kalau cakre k.rtaacaaram api kaalaanuruupavit ||
% °ra.ndhre.su: lire °randhre.su.

Blind from birth with regard to other people's flaws, a eunuch unto other people's wives, this man who knew perfectly well what was suitable in his time, even in the Kali [age], was of behavior fit for the K.rta.

XXXI.
(32) [v]aanyaam.rtasrutaa yasya satpriityudadhir eva na
vav.rdhe saddh.rd a"smaapi bhaasevendor himaardrita.h ||
% [v]aanyaa°: "Corr. vaa.nyaa°." (Finot)

By his voice, flowing with ambrosia, only the ocean of kind affection did not, [but] even a good-hearted stone did grow, as though snow-moistened by the light of the moon.
OR:
His good heart --- nothing less than an ocean of kind affection --- did not grow even by a [flattering] voice flowing with ambrosia, as also a stone is [not] snow-moistened by the light of the moon.

Finot: Bien qu'il fût un océan par sa bienveillance, son coeur loyal n'était pas enflé par la bouche d'où coule l'ambroisie, pas plus qu'un rocher n'est humecté par la neige de la clarté lunaire. Note: "La lune, réceptacle d'ambroisie, gonfle la mer, mais, bien qu'il fût une mer par sa bienveillance et que la flatterie soit une lune, en ce qu'elle distille l'ambroisie, son coeur n'en était pas enflé."

XXXII.
(33) "sriimadraajendravarmmaagryasuunur yas suuryasannibha.h
raajaa "sriijayavarmmetii vyomamaarggaa.s.taraajyabhaak ||
% °varmmetii: °varmmeti Finot.

The first son of the fortunate Raajendravarman, resembling the sun, was the king "Srii Jayavarman [V], who took office in 8, 9 (?), 0.

XXXIII.
(34) mahaaviniito lak.smiivaan dvi.san vivudhavidvi.saam
ahiinabhogasadmaa yo vabhau vi.s.nur ivaapara.h ||

Of great discipline [or: guided by the great bird], endowed with fortune [or: Lak.smii], enemy of the enemies of the wise [or: gods], he had his seat on unimpaired powers/delights [or: the (mighty) coils of the snake / the Unimpaired (ahiina-bhoga ou ahi-ina-bhoga? Ahiina = Ananta)], and shone like a second Vi.s.nu.

I do not see where Finot gets his "doué d'une sagesse excellente (ou d'une excellente maayaa)".

XXXIV.
(35) dharmmaj~na.m valina.m "suura.m k.rtavidya.m priyamvadam
ya.m praapyaikapati.m p.rthvii jahaasa drupadaatmajaam ||

The Earth laughed at the daughter of Drupada when she had obtained as sole husband him, who knew Dharma, was powerful, heroic, who acknowledged services rendered / one who has established learning, and was soft spoken.

The list of five characteristics probably aims to give those typical of the 5 Paa.n.davas. Cf. K. 1198, st. XII:

dharmmonmukha.m valinam uttama"sauryyayukta.m
kaanta.m priyamvadam avaapya pati.m yam ekam
lak.smir jahaasa kila paandavadharmmapatniim
eva.mvidhaikapatim iipsum apaarayantiim ||

Note the apparent lack of correspondence between k.rtavidya (598) and kaanta (1198).

XXXV.
(36) kiir.nnaa"nsasya ra.ne d.rptadvi.sanmuktai"s "siliimukhai.h
srastaa"nganaakacaamodaluvdhair vvaa yasya bhiis samaa ||

The fear of him was equal when in battle his shoulders were covered by the arrows that had been released by arrogant enemies, or when they were covered by bees that coveted the perfume in the loosened hair of women.

As Finot saw (p. 73, n. 2), the stanza contains a play on the double meaning of "siliimukha: `arrow' and `bee'. A partial thematic overlap is found with K. 190, st. V [ISCC, p. 336]:

vi.s.nun namaami yasyaa"ngabhaasaa paa.nau vibhaati bhuu.h
dvi.tchriikacagrahaamodaal lagneva bhramaraa"nganaa ||

Bergaigne: "Je m'incline devant Vi.s.nu, sur la main duquel la terre apparaît brillante sous forme humaine; désireuse de prendre par les cheveux "Srii, sa rivale, on dirait une abeille qui y serait restée prisonnière."

I do not understand Finot's translation: "Les flèches lancées, dans le combat, par les ennemis arrogants sur ce roi aux larges épaules lui causaient autant d'effroi que les abeilles avides du parfum de la chevelure d'une femme nonchalante."

XXXVI.
(37) yasya dhuupitanetreva kiirttir yaj~nahavirbhujaam
dhuumair abhidrutaa dik.su vive"saaripuraa.ny api ||

His fame spread out in [all] directions, as though its eyes has been caught in the smoke of the fires of [his many] sacrifices, and entered even the cities of enemies.

XXXVII.
(38) sa pa~ncagavyas tasyaasiid raaj~na"s "sriijayavarmma.na.h
abhi.sekakriyaakaarii tathaacaaryyas sadaarccita.h ||

That Pa~ncagavya was the officiant at the consecration of that king "Srii Jayavarman, as well as his preceptor, permanently held in honor.

XXXVIII.
(39) sa vai.s.naviim imaam arccaa.m vi.s.nubhakto vidhaanata.h
mahiidhara"sa"siidvaarai.h pure smin samati.sthipat ||
% °"sa"sii°: °"sa"si° Finot.
% °ati.sthipat: °ati.s.thipat Finot.

He, devoted to Vi.s.nu, established with proper ritual this image of Vi.s.nu, in this city, in 9 (gates of the body), 1 (moon), 7 (mountains).

XXXIX.
(40) sak.setraki"nkara"n graama.m sa pa"sudravyasa.myutam
bhaktyaa vaahyopacaaraartha.m dadau daanavavairi.ne ||
% sa pa"su°: sapa"su° Finot.

Out of devotion, he gave a village, together with fields and servants, endowed with cattle and goods/money, to the Enemy of the Daanavas (Vi.s.nu?), for the sake of external service (?).

XL.
(41) maataamahasutas tasya pa~ncagavyasya yo yati.h
"saivasiddhaantani.s.naato nandikaacaaryyanaamadh.rk ||
% maataamahasutas: dhaataa mahaasutas Finot.
% nandikaacaaryyanaamadh.rk: vidhinaati.s.thipat k.rtii Finot.

The son, an ascetic, of that Pa~ncagavya's grandmother, was trained in "Saivasiddhaanta and bore the name Nandikaacaarya.

XLI.
(42) pit.rbhaktatayaa de"se pait.rke sa pinaakina.h
li"nga.m vinaayaka~n cema.m vidhinaati.sthipat k.rtii ||
% de"se: avant de"se, le lapicide semble avoir érasé une syllabe.
% li"nga.m vinaayaka~n cema.m: on dirait que la portion °naayaka~n ce° est repassée pour être effacée.
% °ti.sthipat: °ti.s.thipat Finot.

Out of devotion for his ancestors, the virtuous [Nandikaacaarya] installed with proper ritual the li"nga of Pinaakin and this Vinaayaka in his ancestral village.

XLII. [Upajaati de Tri.s.tubh: = - ~ - - ~ ~ – ~ - =]
(43) ni"s"se.sanamraavanipaalamauli-
maalaarajoruk.sitarugmapiitha.h
vedaardhara.ndhrair dhara.niin dadhaano
yo bhuupati"s "sriijayaviiravarmmaa ||
% °piitha.h: lire °pii.tha.h.
% °ruk.sitarugma°: "Corr. ruuk.sitarukma°." (Finot)
% °ra.ndhrair: °randhrair Finot.

The king Jayaviiravarman, who took the earth [in the "sake year measured by] (9) cavities, (2) halves, (4) vedas, had his golden [foot]stool soiled by the pollen from the garlands that were the head-ornaments of kings, prostrated without exception.

Cf. the hemaa"nghripii.tha of st. X.

XLIII.
(44) dagdha.h smara"s "siitakala.h kala"nkii
kaantir bhavet kutra madiiyasarge
iti svasargaati"sayaabhilaa.saat
kaantyaadhiko yo vidadhe vidhaatraa ||
% madiiya°: le lapicide n'a probablement écrit que madiya°.
% kaantyaadhiko: kaantyadhiko Finot (contra metrum).

He, of abundant in beauty, was created by Vidhaatar (Brahmaa), out of the desire for pre-eminence of his own creation, [because he thought:] "Burnt is Smara, the one of Cool Digits (the Moon) bears a spot. Where will there be beauty in my creation?''.

Cf. K. 161, st. V and my comments thereon.

XLIV.
(45) nirdhuutado.saa mahata.h prav.rttaa
vihaaya bhuubh.rnnivahaan atavyaan
ga"ngeva vidyaa yam anekamaarggaa
jagaama bhuumnaa gu.naratnasindhum ||
% atavyaan: "Corr. a.tavyaam." (Finot) Mais cette correction me semble douteuse.

As the Ga"ngaa, knowledge, completely free of defects, developed from the Mahat,
having manifold paths, after leaving the weak (a-tavya?) heaps of kings [or: mountains], came to him, who was an ocean of jewels of virtue (or: as the Ga"ngaa comes to the ocean, store of precious jewels), by his opulence.

Finot translates his emended reading a.tavyaam as "sur la terre", which seems hardly permissible.

XLV.
(46) niilotpala"syaamarucaam asiinaam
aaghuur.nnitaanaa.m samadan dvi.sadbhi.h
d.r.s.tau d.r"saa.m vaa hari.nek.sa.naabhir
viiryoddhato yas samadhiir vvabhuuva ||
% asiinaam: faut-il lire asinaam?
% aghuur.nnitaanaa.m: aghuur.n.nitaanaa.m Finot.

At the sight of swords, feverishly being cast around by the enemies, or at that of eyes [being cast around] by gazelle-eyed ladies, [each] shining darkly like 'blue lotuses' (water lilies), he remained of equal mind, abounding as he was in heroism.

The poet uses here the same poetic device (NAME?) as in st. XXXV.

XLVI.
(47) svavandhumadhye pi gataarisenaa
sasaadhanaapy aatmasuh.rdv.rtaapi
ekeva ni"svaasaparaa samugdhaa
sa.msm.rtya ya.m kaamava"seva yo.sit ||
% °suh.rd°: °suh.rt° Finot.
% samugdhaa: corr. sumugdhaa.

After fleeing, the army of [his] enemies, even amidst own relatives, even when provided with [all desired] means, even when surrounded by own friends, is like a woman spell-bound by lust, thinking [only] of him, feeling alone, doing nothing but sighing, entirely confused.

This stanza seems to compare the fearful recollection of a defeated army with the loving recollection (smara: cf. article Malamoud) of a lustful woman. My translation, although surely in need of further refinement, seems quite superior to Finot's:

"Même au millieu de ses parents, après le départ de l'armée ennemie, en possession de toutes ses aises, entourée de ses amis, la femme [de son ennemi], en pensant à lui, était comme solitaire, gémissante, mélancolique, véritable esclave de l'amour."

The form samugdhaa was apparently not considered problematic by Finot (who seems to translate it by "mélancolique"). I propose to emend sumugdhaa.

XLVII.
(48) k.sobha.m vidhaayoddhatavaahiniinaa.m
jetaasak.rd yo yudhi raajanaagaan
ya"som.rta.m lokabhujaa.m samak.sa~n
jahaara pak.siindra ivorusatva.h ||

He set shaking the violent armies [of his enemies], and in war, he was victorious many times over royal elephants (or: elephants among kings). He stole the ambrosia of fame from under the eyes of the kings, like the noble king of birds (stole ambrosia from ...).

XLVIII.
(49) matkiirttane py e.sa vinamravaktra.h
praak saadhitaayaa mama va~ncitaayaa.h
ki~n jiiviteneti ru.seva kiirtti.h
priyaapi yaataa da"sadik.su yasya ||

His glory went off in the ten directions, even though it was dear to him, as if thinking angrily: `Even when I am praised this man holds his face down in humility. What use is there in me, who totter before I am accomplished, continuing to live?'.

Finot, for paada b: "j'ai été jadis séduite et trompée". Is this the point?

Cf. K. 1198, st. XXI
satsuupapaaditasamastasam.rddhijaata.m
ya.m viik.sya ditsum api jiivitam arthivargge
dadyaat kadaa cid api maam iti "sa"nkayeva
dik.su drutaa da"sasu kiirttir atiprayaapi ||

XLIX. [Anu.s.tubh]
(50) sa pa~ncagavyas tasyaapi n.rpasyaacaaryyapu"ngava.h
vabhuuvaa(bh)imato mantrii sadaanta.hpuradar"sana.h ||
% a(bh)imato : atimato Finot. L'estampage semble permettre le bh.

Pa~ncagavya was also the leading preceptor of that ruler, a permanently honored counselor who had access even to the female apartments in the palace.

I take sadaa with abhimata, on the grounds that st. XXXVII clearly combines sadaa with arcita. Finot takes it with °dar"sana.h.

L.
(51) kaviindrapa.nditaakhyaa.m sa "sriiddhaa.m vibhrad anuunadhii.h
dolaadivibhavais tena satk.rta.h ka.mmvubhuubh.rtaa ||
% °pa.nditaakhyaa.m: °pa.n.ditaakhyaa.m Finot.
% ka.mmvu: kamvu° Finot.

He, of superior intelligence, bore the glorious name Kaviindrapa.n.dita, and was honored with palanquins and other dignities by that ruler of the Kamvus.

LI.
(52) purastaad asya de"sasya k.setram etat k.rtaavadhi
tasmin mantrivare praadaad dharmmaartha.m sa mahiipati.h ||
% dharmmaartha.m: dhaamno rtha.m Finot.

To the east from this domain, that king gave to that excellent counselor this field, with marked boundaries, for the sake of dharma.
OR
Previously, that king gave to that excellent counselor this field in this domain, with marked boundaries, for the sake of dharma.

LII.
(53) dattam etat k.sitii"sena k.setra.m kiilaa"nkita.m k.rti
sa svaya.m sthaapite praadaad bhaktyaa ketabhavidvi.si ||
% kiilaa"nkita.m: kilaa"nkita.m Finot.
% k.rti: k.rtii Finot.
% ketabha°: "Corr. kai.tabha°." (Finot)

This fine field, given by the king, marked by poles, he himself gave to Kai.tabhadvi.s, whom he had erected.

LIII.
(54) saujanyajanmabhuur vvidvaan kulina.h kulanandana.h
naaraaya.naahvayas tasya suunus suurigu.naakara.h ||
% kulina.h: kuliina.h Finot. Il pourrait quand-même être possible à la limite de trouver une marque qui ferait ii.

His son was called Naaraaya.na, born in Saujanya (?), of good breed, a joy to his family, a mine of sages' virtues.

I do not know how to deal with the compound saujanyajanmabhuu-, other than assuming, as I do here, that it is equivalent to saujanyajanmabhuumi-, and that Saujanya was a toponym. Finot translates: "de bonne naissance".

LIV.
(55) premnaa preyasi satsuunau tasmin sa samakalpayat
sak.setraki"nkaragraaman devataarcca.napaalanam ||
% °arcca.na°: °arccana° Finot.

To that very dear and fine son, he affectionately assigned the worship and protection of the deity, together with the field, servants and village.

LV.
(56) vividhai.h patragair lekhyair dvija"saalaa"smagai"s ca sa.h
saak.sibhir n.rpavaakyai"s ca karmmaitat k.rtavaan d.r.dham ||

He confirmed this act with various edicts set down in letters and set down in stone in the Chamber of Brahmins, with witnesses and royal commands.

Cf. K. 257 S, l. 28 [IC IV, 143] and K. 1116, A 7 [NIC II-III, 145] vraahma.na"saala, and the word vraahma"saala in the Khmer part of this inscription, B l. 45f.

LVI.
(57) kaviindravijayaakhyaa.m ya"s "srimatii.m "sriipatipriya.h
vaagmii naaraaya.no vidvaan aaptavaan raajasa.mmata.h ||

The eloquent Naaraaya.na, dear to "Sriipati (Vi.s.nu), obtained the fortunate nme Kaviindravijaya with authorization from the king.

LVII.
(58) tena devakula.m rak.sya.m sadaasak.setrapaa"savam
pitrya~n caapi kula.m sarvvam iti pitraa prakalpitam ||
% Le e de k.setra a été noté de la façon que je (AG) connais du Campaa.

By his father it was ordered that he protect the residence of the god, together with the slaves, fields and cattle, as well as his entire ancestral residence.

LVIII. [Indravajraa: - - ~ - - ~ ~ - ~ - -]
(59) karttavyanaanaavidhayaatanaanaa.m
"sik.saa~n caradbhir yamaki"nkaraughai.h
lak.siik.rtas so stu sadaa yugaantaad
yo la"nghayet kalpitam asya sarvvam @

He who would transgress this entire order, let him forever, until this aeon's end, be the aim of floods of Yama's servants, who inflict punishment [in the form] of various tortures to be undergone (?).

I find the compound kartavyanaanaavidhayaatanaa- somewhat odd. Finot: "sanctions des divers devoirs".


@@@ Lecture des faces suivantes pas encore vérifiée!

Face B

(1) 928 "saka pi ket jye.s.tha "sukravaara aaradanak.satra nu dhuuli vra.h paada dhuuli je"n vra.h kamrate"n a~n "srii[ja]-
(2) yaviiravarmmadeva ta svey vra.h raajya nu "saka catvaari do nava @ staac [naa] vra.h "silaatataak ya"sodharapurii pi
(3) mrataa~n khlo~n "srii kaviindrapa.n.dita sruk vna.m vva"n kri...pura nivedana "sloka pi sva.m bhuumi vra.h karu.naaprasaada le"n
(4) jaa vra.h daana pi jvan ta vra.h kamrate"n a~n naaraaya.na man mrataa~n khlo~n sthaapanaa ta sruk vrai kara"n ta ti qji mra-
(5) taa~n khlo~n toy maat.rpak.sa daar vra.h karu.naaprasaada ta gi vra.h raajya vra.h paada parame"svara @ vra.h karu.naa ta mra-
(6) taa~n khlo~n tantya"n ruva bhuumi pi khmi mrataa~n khlo~n pa"nga.m thpva"n nivedana man maan [bhuu]mi aninditapura ta nirmuula
(7) pi aayatta tataak jnvaal gus toy puurvva sruk vrai kara"n pi samiipa nu vra.h mrataa~n khlo~n no.h gi pi mrataa~n
(8) khlo~n sva.m le"n jaa vra.h daana pi jvan ta vra.h aay vrai kara"n ta pu.nya nai vra.h karu.naa ta mrataa~n khlo~n oy pra-
(9) [saada] bhuumi no.h jaa vra.h daana @ qnak sa~njak ta seva ta no.hh naa vra.h oy prasaada bhuumi ta mrataa~n khlo~n @
(10) [mrataa]~n khlo~n "sriip.rthiviindravarmma @ mrataa~n khlo~n "sriivaagii"svaravarmma ste~n a~n tara~n vya"n mrataa~n khlo-
(11) [~n "sriika]viindravijaya sya"n ta gu.nado.sadar"s"si ste"n a~n danle jrai [aacaa]ryyapradhaana sabhaasat @ mrataa~n khlo~n "srii-
(12) raajasa.mkalpa svat vra.h dharmma"saastra @ mrataa~n khlo~n "sriik.sitiindravarmma khlo~n glaa"n eka @ mrataa~n khlo~n "sriin.rpatiindra-
(13) varmma khlo~n glaa"n do mrataa~n khlo~n "sriik.sitiindravarmma khlo~n glaa"n [tri].ni mrataa~n "sriinarendrapa.n.dita caa.m vra.h pa~njiiy
(14) vra.h pandval ste"n a~n danle jrai pre dau oy bhuumi no.h ta mrataan khlo~n jaa vra.h daa[na] vra.h pandval pre ste"n
(15) a~n danle jrai nu gu.nado.sadar"s"si pho"n sya"n ta cu~n kathaa ta kamrate"n a~n vra.h guru man oy vra.h karu.naaprasaa-
(16) da bhuumi ta mrataa~n khlo~n "sriikaviindrapa.n.dita pre samak.sa nu vra.h sabhaa pho"n aay vra.h sabhaa ste"n a~n danle jrai
(17) nu gu.nado.sadar"s"si pho"n sya"n ta cu~n kathaa ro.hh vra.h "saasana ta kamrate"n a~n vra.h guru kamrate"n a~n vra.h guru pandva-
(18) l vra.h "saasana ta lo~n "sriidhara bhaagavata pamre vra.h kralaa sro"n ta ta khlo~n sa.mtaap nu vaap yok si"n vyavahaaraadhi(kaadhi)-
(19) kaari nu vaap raac da"sadhita ta ra"nvaa"n eka pre dau nu ste"n a~n danle jrai pre thve gho vra.h "saasana ste"n a~n danle jrai
(20) nu vra.h sabhaa nu ra"nvaa"n dau lvo.h ta gi sruk vrai kara"n ste"n a~n danle jrai pre ra"nvaa"n dau hau graamav.rddha puru.sapradhaana ta
% graamav.rddha puru.sapradhaana : graamav.rddhapuru.sa pradhaana Finot.
(21) samiipa nu sruk vrai kara"n cu.m pvaan toy pandval vra.h "saasana pre sya"n ta yugapat naa sa"n gol ta bhuumi
% pvaan toy : "Il faut lire sans doute, comme à la ligne 38, pvaan toy sruk." (Finot)
(22) no.h pi oy ta mrataa~n khlo~n "sriikaviindrapa.n.dita ta gii da"samii r.n.noc jye.s.tha no.h sauravaara revatiinak.satra ste"n
(23) danle jrai nu vra.h sabhaa sa"n gol ta bhuumi no.h oy jaa vra.h daana ta mrataa~n khlo~N roha vra.h "saasana mra-
(24) taa~n khlo~n jvan ta vra.h kamrate"n a~n naaraaya.na aay vrai kara"n graamav.rddha ta jaa saak.si naa sa"n gol khlo~n
(25) vala thvaa~n tre.h velaa @ vaap da"sagraama sruk adhvaajita @ vaap hi sruk travaa"n guru @ vaap "sama pradhaana sruk
(26) ka.mlu"n la.mvaa"n @ vaap sur da"sagraama sruk ka.mlu"n la.mvaa"n sot @ mrataa~n vra.h duuk le gho naraayan kh~nu.m vra.h
(27) thkvaal caas sruk vrai kara"n si h.rdayavindu kh~nu.m ka.mste"n paraajaita sruk kantaal vala vaap vrau graamav.rddha ste~n pra-
(28) tyaya sruk samarvvac vaap pa da"sagraama sruk daanyakatika vaap "sivavraahma.na vaap pra vaap daan vaap em vaa-
(29) p vidyaamaya khlo~n jnvaal qnin vaap pit me qyak me "na.m me des me saan me dvat ne.h sya"n sruk amaraala-
(30) ya man ste"n a~n danle jrai vi"n a.mvi sa"n gol ta bhuumi pi oy ta mrataa~n khlo~n @ vra.h staac aay vra.h caturdvaara
(31) naa mel vra.h vnam ta ti pre thve nirmmaa.na @ mrataa~n khlo~n "sriikaviindrapa.n.dita svat "sloka naa vra.h vi.s.nudharmma pa"nga.m thpva"n
(32) nivedana ro.hh phal phley oy daana bhuumi ste"n a~n danle jrai pa"nga.m thpva"n nivedana man maan bhuumi ta ti khlo~n jnvaa-
(33) l anin lak phtaat qnak ta cval ka.mlu"n ca"n[v]aat gol no.h pi qnak vol vaada vra.h "saasana pre dau sve"n pi tya"n
(34) naa man bhuumi ta nirmuula pre oy sno"n @ ste"n a~n danle jrai nu mrataa~n khlo~n "sriip.rthiviindravarmma nu gu.nado-
(35) .sadar"s"si pho"n cu~n kathaa ro.hh vra.h "saasana ta kamrate"n a~n vra.h guru @ kamrate"n a~n vra.h guru pandval vra.h
(36) "saasana ta lo~n vrahma bhaagavata pa.mre ta khlo~n sa.mtaap nu mrataa~n "srii"srutibhaktitarjita khlo~n sa.mtaap nu ra-
(37) "nvaa"n eka @ pre dau thve roha vra.h "saasana vra.h sabhaa ta ro.hh ne.hh dau lvo.h ta sruk vrai kara"n pre ra"nvaa"n
(38) hau graamav.rddha pvaan toy sruk pandval vra.h "saasana oy "sapatha ta"n tya"n daha maan bhuumi var.n.naa"srama ta ni-
(39) rmuula @ graamav.rddha sya"n ta "sapatha kathaa ruva bhuumi anin ta nirmuula toy krau gol @ vra.h sabhaa vaas a.mru"n bhuumi ta maan
(40) apavaada ka.mlu"n gol dep vaas a.mru"n bhuumi ta nu jaa sno"n mvaay a.mru"n sa"n gol samak.sa nu graamav.rddha puru.sapra-
% puru.sapradhaana : puru.sa pradhaana Finot.
(41) dhaana pho"n [pandva]l vra.h "saasana ta vaap bhimatuuryya sruk ka.mlu"n la.mvaa"n nu bhik.su vra.h sramo ta maan bhuumi ta cva-
(42) l ka.ml[u"n gol .... bhuu]mi no.h sno"n man vra.h staac naa vra.h ["si]laatataak naa vra.m dik ta vra.h daana pi oy ta
(43) vra.h pa.m [... mrataa]~n khlo~n "sriikaviindrapa.n.dita pa"nga.m thpva"n nivedana man bhhumi sraac ti vra.h sabhaa dau
(44) oy sno"n .... pho"n @ vra.h "saasana pre siddhi bhuumi no.h man oy daan ta mrataa~n khlo~n taraap phdai karo.m
(45) no.h maan ........ [mrataa~n khlo]~n pa"nga.m thpva"n nivedana sot le"n aac ti duk ta vra.h rik ta aay vra.h sabhaa le"n aa-
(46) c ti caar ta "silaa ...... vra.h vraahma"saala le"n aac ti duk ta phnat naa pa.mre vra.h kralaa sro"n le"n aac ti duk ta
(47) pra"sasta ta ...... [sru]k vrai kara"n le"n vva.m aac ti kulasantaana mrataa~n khlo~n yok bhuumi ne.h pi lak phtaa-
(48) t qnak .... k avadhi ta ampaal ne.hh ro.hh i.s.ti mrataa~n khlo~n @ bhuumi vra.h daana tadi"n th"naa-
(49) y .... pi tadi"n th"naay puurvva "sata vyar bhai pi 19 pantoy th"naay slik I "sata ..... [pv]aan
(50) bhuumi ...... lvo.h gol uttara te.m vi nau va slik I "sata vyar 16 pantoy ...... vyar 5 (fleuron)
(51) kvan mra[taa~n khlo~n "sriikavii]ndrapa.n.dita ta jma.h lo~n naaraaya.na daar jma.h mrataa~n "sriikavii[ndravijaya ....] kanmya-
(52) "n pre pa.mre vra.h kralaa sro"n jaa raajapurohita ukk ru mrataa"n khlo~n ta vapaa mrataa~n pa"nga.m thpva"n
(53) nivedana kule mrataa~n "sriikavindravijaya mvaay muul nu kule mrataa~n mrataa~n khlo~n naa bhaagavata pa.mmre daha ke-
(54) le mrataa~n khlo~n muul ta kule mrataa~n "sriikaviindravijaya aac daha kule mrataa~n "sriikaviindravija-
(55) ya muul ta kule mrataa~n khlo~n aac riy bhaaga naa vra.h kamrate"n a~n naaraaya.na nu bhuumyaaka kh~nu.m
(56) phley no.h aayatta ta kula mrataa~n "sriikaviindravijaya naa bhaaga vra.h kamrate"n a~n "sivali"nga nu
(57) kh~nu.m bhuumyaaka pley no.h aayatta ta kvan mrataa~n khlo~n toy bhaaga kule ste"n nandikaacaaryya aa-
(58) caaryyahoma pi caa.m ta sa.mmul nu mrataa~n khlo~n phle naa bhaagavata pa.mre ne.h kalpanaa ta ro.hh ne.hh
(59) nau ru kula mrataa~n khlo~n kula qnak ne.h ta vyar lo.h ta maan bhakti paripaalana le"n ro.hh ne.hh vva.m aa-
(60) c ta panhyat daha maan ta panhyat kalpanaa ne.h pa~ncu (?) ti vyavahaara ka.mmrate"n phdai karo.m nir.n.naya ta pa-
(61) [ra]loka vra.h yama yaana naa ta naraka ta da.mnep=ra aviici lva.h sa"nsaara @ naa bhuumi bhaaga @ bhuumi uttara nu
% da.mnep=ra : da.mne pra Finot.
(62) bhuumi vra.h daana ti mrataa~n khlo~n jvan ta vra.h kamrate"n a~n naaraaya.na bhuumi ti dak.si.na nu sre vra.h daana pi .....
(63) ti mrataa~n khlo~n jvan ta vra.h kamrate"n a~n "sivali"nga (fleuron)


C [deux colonnes séparés ici par //]

(1) (fleuron) vra.h kamrate"n a~n naaraayana // (fleuron) r.nnoc
(2) kh~nu.m toy khnet // gho kanqaa
(3) gho thke // gho kavit
(4) gho kanrau // gho sa.mrac
(5) gho kansaan // gho vira
(6) gho saqap // gho kande"n
(7) gho palek // gho kanlo~n
(8) gho ta"nas // tai kansan
(9) tai kapur // tai ka.mvrau
(10) tai kansu // tai panpau
(11) tai kh~nu.m // tai kavi
(12) tai dharmma // tai kan
(13) tai sa.mrac // tai sam.rddhi
(14) tai s"nvan // tai tandhi
(15) tai pada // tai panlaas


D

(1) kh~nu.m vra.h kamrate"n a~n "sivali"nga
(2) bhaaga khnet // bhaaga r.nnoc
(3) gho ka.mvra.h // gho sa.mraac
(4) gho kantin // gho viira
(5) gho ...day // gho mimek
(6) tai kanrau // gho kansaan
(7) tai kansaan // tai mrat
(8) tai pandaan // tai nirvaa.na
(9) tai campa // tai kanthun
(10) tai kanla.h // tai th"ne
(11) tai th"ne // tai kante
(12) ........... // tai la"ngaay