. Om̐ namaś śivāya. . svasti. yaṁ bhūrbbhuvassvassu ca varṇṇayanti. sma varṇṇayiṣyanti ca varṇṇayanti. traiyaddhvikās santi namo stu tasmai. Api ca. yena śrīpatitulyavikramavatā niśśaṅkayā rakṣatā. campābhūmim akhaṇḍitasvatarasāṁ lakṣmīm ivācañcalām·. dattā dattamanorathā vahuvidhā sampat prajābhyas sadā. śrīmacchrījayasiṁhavarmmanr̥patis sa khyāyate bhūtale. satī nāmnā yā śrītribhuvanamahādevy anupamā. nr̥pastrīṇāṁ tasyāvanipabhavaneṣv agramahiṣī. pradhānā sarvvāsāṁ sucaritaratāpatyasahitā. vibhāti prāyeṇa svapatibhavane śrīr iva rucā. sā lyaṅvr̥ddhakulāyāḥ pautrī samabhūd viśuddhavaṁśāyāḥ. saṁpūrṇṇendusamāyāḥ dīpitavaṁśadvayāmvarāyāś ca. Api ca narendrādhipater avanipacaraṇāravindabhaktibhr̥taḥ prakr̥ter iṣṭaprakr̥ter lyaṅvr̥ddhakulāgrajasya sataḥ. śreṣṭhāyās tanayāyāḥ prakr̥tisupariśuddhanaijavaṁśāyāḥ tanayaḥ prakhyātanayaḥ kṣitipacaraṇasevānipunṇamatir abhūt·. yo dhīmān svanayopeto dharmmyaḥ kuśalanītimān·. bhūpaśāsananamrātmā. bhavad atyantabhaktitaḥ.

yaś śrī jayasiṁhavarmmanr̥pater ativallabho nāyako yam abhimatasaṁpad asti. tadā yaḥ pov· kluñ· piliḥ rāja dvāranāmābhūt·. kintu.

yavadvīpaṁ puraṁ bhūpā nujñāto dūtakarmmaṇi gatvā yaḥ pratipattisthaḥ siddhayātrāṁ samāgamat·.

Ato vibhavasaṁpadam adhigatavān iti.

paścāc chrījayaśaktivarmmanr̥pater iddhājñayā rakṣataś śrīmacchrījayasiṁhavarmmavasudhāpālātmajasya kṣitim·. rājye śrīmati sarvvasaṁpadudayair āpūrite sarvvato ya yadvat prabhūto bhavat·. Api ca. śrīmacchrībhadravarmmāvanibhuja iha dikpra stā pratyaṅgānye kalimaṇa hr̥tyājāv arīnāṁ vīryyaprakāraṁ dikṣv ākarṇya dviṣas te pulakitabapuṣo tijvaraṁ yanti sarvve.

tatra tasya pov· kluñ· sudaṇḍavāsa nāmadheyas samabhūt·. tadāpi.

yavadvīpapuraṁ bhūyaḥ kṣitipānujñayānayā . dvivāram api yo gatvā. siddhayātrām upāgamat·.

Ato yasmiṁś ca śrībhadravarmmāvanibhujo timahatyāḥ kṣamāyās sudāṅkumuvel·kṣe trāṇi yo dhigatavān iti. Api ca.

yasyerām avataḥ punaḥ sthirata(mā)ṁ śrībhadravarmmāhvaya kṣoṇīpālasutasya durjjayajayaśrīvistarasyākhilām·. kīrttir vvibhramatīva dikṣu vitatā nirggantum asmāt paraṁ. pūṣatpradhanāya sarvvadig iyaṁ hāsaṅkarety avravīt·. śrī Indravarmmāṇam adhīśvaraṁ taṁ deśāntare vyāptayaśaḥprakāṇḍam·. prītyā samākarṇṇya nr̥pāś ca tuṣṭās taṁ saṁstuvanti sma nirantaraṁ te.

tadrājye yas tu prāyaśo bhūpater ājñāsupra yatnakr̥tāyāsatvād akālādhipatināmadheyam avāpa.

guṇāṅgakarmmopacitātmabhāvaḥ kṣitīśanītipratibaddhabuddhiḥ. Iṣṭesv aniṣṭeṣu narādhipasya kiñcit pranetuṁ khalu yaḥ samartthaḥ.

Asti yadagrajas sukr̥tī pov· kluñ· dharmmapāṭhākhyaḥ śrī Indravarmmāvanipālānugraho bhūt·.

vidagdhamatisaṁpadām iha paraṁ guṇāmbhonidheḥ. nidhiḥ prakr̥tibhāsurasphaṭikaśuddhacittodayaḥ. nayā suvipulā

yenāyam agrajo iām evam akathayat·. kumuvel· bhūmikṣetrāṇi rājaprasādād adhigatāny abhūvan·. cikirgrāmo cātmajananīnivāsabhūmi sthānayoḥ devaḥ pratiṣṭhāpayitavya Iti. kutaḥ.

vibhūtir eṣā vipulāpy apārtthikā. samuccitāpi kṣaṇabhaṅgatāṅ gatā. Atīva nissāratamā mahītale. maharṣiṇoktā sakale sadāgame. Etat sañcintya matimān atra kīrttiparāyaṇaḥ tayor ddevapratiṣṭhāṁ yaḥ karttum utsahate tadā.

sa Eva paramakuśalapuṇyasaṁbhārabhārāva rjjitahr̥dayo mvaradahanamaṅgalopagate śakarāje mithunādityaketvindutanaye mr̥gendra lagne mr̥garājākhaṇḍatuṣārāṁśau kanyābhūtanaye makararāhau meṣasuragururavije magharkṣe somavāre jeyeṣṭhasitapañcāhe devaliṅgeśvaram atiṣṭhipat svāgrajena saha kīrttaya Iti.

tataḥ pratiṣṭhāpita Eva tena śrīvr̥ddhalokeśvaranāmadheyaḥ tritryaṣṭayukte ca śake vihāro grāme cikirnnāmni tu sāgrajena. yathā dharāśrīitya vasundharādharaṁ. calācalāpi sthiratām upaiti sā. tathā pradeśo yam asau maheśvaraṁ. grāme cikirnnāmni tu sāgrajena.

niy· doṁ humā yāṁṅ· pov· ku devaliṅgeśvara di kumuvvel·. humā bhauk· puĀk· tluv· pluḥ tijuḥ galauk·. Asiy· ñū sa pluḥ jāk·. nariy· sāṅ· Urāṅ· pagār· pināṅ· tūy· Andap· sdāṅ· nau pataṁl· dandau viśeṣa. sumrāṅ· dakṣiṇa naṁ pluḥ galauk. Asiy· ñū tluv· pluḥ jāk·. nariy· sim· pataṁl· dvā sumrāṅ· dandau viśeṣa pataṁl· humā krain· ṅan· humā talavvār· tluv· rtuḥ sā pluḥ galauk·. Asiy· ñū dalapan· pluḥ jāk·. niy· humā daniḥ trā nariy· sim· pataṁl· sāṅ· pov· Acov· vuṅā. tijuḥ pluḥ tluv· galauk·. nariy· dandau viśeṣa pataṁl· rumaḥ yāṅ· sā rtuḥ naṁ pluḥ dvā galauk·. humā vrajaṁṅ· Aviḥ lagaiḥ di yāṅ·. nariy· likuk· dlai rumaḥ yāṅ· pataṁl· dlai vandāṅ· rumaṅ· dlai vandāṅ· pataṁl· dlai padan· nariy· Ajauñ· dlai nan· nau bhauk· huriy· tamā Aviḥ nau. nariy· dlai Ajauñ· curaiḥ pataṁl· Ajauñ· dlai dandau rivuv·. dlai pulāv· dandau rivuv·. tum· jalān· virān· niy· dandau trā. dandau rivuv·. dandau rusā. dandau tlan·. dandau Ajauñ· curaiḥ . dandau krain·. dandau Akyak·. dandau kmaṁn·. dandau kuñit·. dandau viśeṣa. tum· nariy· danau rivuv· pataṁl· stap· Uttara hajai yāṅ· pov· ku trivikramapura. rumaṅ· dakṣiṇa hajai yāṅ· pov· ku trivikramapura pataṁl· stap· har· tanipār· Urāṅ· cvaḥ nan· ṅan· tum· nan· Avista lagaiḥ di yāṅ· pov· ku siniy·.

-svassu ca varṇṇayanti svas traiya- traya- dattā datta- dattādatta- -ratāpatyasahitā -ratā patyasahitā -nipunṇa- -nipuna- yavadvīpaṁ puraṁ yavadvīpapuraṁ Note clear absence of anusvāra after yavadvīpa in st. XI. Read yavadvīpapuraṁ. dūta- nūta- -yātrāṁ -yātrām -jñayānayā -jñayā Huber did the wrong scansion. bhujo timahatyāḥ kṣamāyās bhujo tyāḥ kṣamāyās yasyerām avataḥ yasyerājavataḥ Our reading was proposed by Yuko Yokochi. sthiratamāṁ śrībhadra- sthira śrībhadra- vvibhramatīva vvibhramatī ca vitatā vi pūṣat- pūyat- guṇāṅgakarmmopa- karmmopa- Huber did the wrong scansion of the first syllable. pranetuṁ pra Or pramātuṁ? -pāṭhākhyaḥ -pāthākhyaḥ prakr̥tibhāsurasphaṭikaśuddha- prakr̥tibhaḥ purassarikaśuddha- yenāyam agrajo iām evam yo ’yam agraja evam Perhaps restore nijakathām, although the shape of the ā-vocalisation rather makes one suspect its supporting consonant to be ṅ, j, ñ or ṭ. sthānayoḥ hr̥dayoḥ Huber identifies this passages as an Āryā stanza (nr. XVII), but this cannot be correct. We believe the passage is prose. apārtthikā asārtthikā samuccitāpi samucchitāpi -sambhāra- -saṁbhāra- -tuṣārāṁśau -tuṣarāṁśau cikirnnāmni cikir nāmni maheśvaraṁ maheśvaram -kam vāpi -kaṁ vāpi yāṁṅ· yāṅ· puĀk· purāk· Huber admitted that the reading was uncertain. The combination pu Āk also occurs in C. 148, l. C. 3. Another combination, pu AUk·, occurs in C. 30B1, l. 4-5 (should it be corrected in pu Āk?) bhauk· gauk· Cf. l. 1. kuñit· tuñit·

Homage be to him whom the people of the past, present and future in the three worlds Bhū, Bhuvas, Svas, praised, praise and will praise.

The one whose valor is equal to that of Śrī’s husband Viṣṇu; who fearlessly protects the land of Campā, like Lakṣmī unwavering despite her own velocity being intact; who always gives to his subjects manifold wealth to fulfill their desires: he is called on earth the illustrious king Śrī Jayasiṁhavarman.

In his royal palaces, the virtuous satī, incomparable Śrī Tribhuvanamahādevī, the chief queen among royal consorts, the foremost of all, devoted to virtuous deeds, is resplendent with her offspring almost like Śrī with her beauty in her husband’s palace.

She was the grand-daughter of Lyaṅ Vr̥ddhakulā, whose lineages were pure, equal as she was to the full moon, and illuminator of the sky which were her two lineages.

Furthermore the virtuous first-born of Lyaṅ Vr̥ddhakulā, Narendrādhipati, who offered devotion to the lotus-feet of the king, whose nature was more desirable than Nature itself, had a distinguished daughter, whose own lineage was thoroughly purified by her nature, and she had a son of renowned conduct whose intentions were well-disposed to service of the feet of kings.

Wise, endowed with self-control, virtuous and of skilful comportment, he had his whole body inclined to a king’s command, out of his infinite devotion.

He is this captain, most favorite of the king Śrī Jayasiṁhavarman, if enviable riches, who was then named Pov Kluñ Piliḥ Rājadvāra. But:

Having been assigned by the king with a diplomatic task, this dignitary went to the capital of Yava-Island, and met with success of his mission.

For this reason, he obtained the fortune of an exalted position.

Subsequently, he who by the radiant order of king Śrī Jayaśakti, the son of king Śrī Jayasiṁhavarman, who protected the earth, was similarly eminent prabhūta during his illustrious reign — filled everywhere with the production of all manner of wealth.

Furthermore:

Having heard of the illustrious king Śrī Bhadravarman here , after having taken in battle the of the enemies, those foes enter a very feverish state, their appearances bristling with excitement

On that occasion, he obtained the name Pov Kluñ Sudaṇḍavāsa. And then:

By this same assignment of the king he again went to the capital of Yavadvīpa, and even the second time obtained success of his mission.

It is as if the fame of him, the son of the king called Śrī Bhadravarman, who protects the entire earth that is once again very stable, and has an abundance of fortune thanks to hard-won victories, while she his fame is wandering around and has become spread out in all directions in order to get away from him, spoke, ‘May this woman laughing at me, Universal Direction, become his (the king’s) increasing battle-prize.’

After having heard about that lord Śrī Indravarman, the branches of whose fame had spread even in a foreign land, the happy kings praised him uninterruptedly.

Thanks to the fact that in general he was dedicated and zealous with regard to the king’s order during his reign , he got the name Akālādhipati.

Prosperous in nature due to actions resulting from good qualities, his intelligence intent upon the policies of the king, he was evidently able somewhat to give some instructions in what is desirable and undesirable for the king.

He had a virtuous first-born. Being one whose state of grace was due to king Śrī Indravarman, he became named Pov Kluñ Dharmapāṭha.

‘Here, beyond the ocean of virtues, he was the Sunrise-mountain of mind, pure like crystal that is brilliant by nature, being a store-house of the riches which are clever thoughts'

For which reason yena this firstborn son spoke in this way: 'The fields in the land of Kumuvel had been obtained by grace of the king. And in the village of Cikir, both at the land where his own mother resides and at the place sthāna, God is to be established. Why?

This wealth is in every true scripture described by the Great Sage the Buddha as meaningless, even heaped up, even in great quantities, as perishable in an instant, as altogether the least substantial thing on earth.’

Having had this thought, keen on glory in this world, the intelligent one made efforts to carry out the foundation of the god at the two places.

He, who heart was inclined by the weight of the equipment of merit thanks to the highest virtue, when the Śaka king was marked by Space 0, Fires 3, Auspicious Marks

None.

Just as the earth dharā, though fickle, having resorted to the mountain/king, obtains stability, so does this country come to stability after taking recourse either to Maheśvara or also to the Compassionate one Lokeśvara, due to their power.

These are all of the fields of Y.P.K. Devaliṅgeśvara at Kumuvvel - the field Bhauk Pu Ak: thirty-seven galauk, its product ten jāk, from the houses of the Pagār Pināṅ people, following the front andap of Sdāṅ, going up to the reserved viśeṣa tank; in the direction of the south: sixty galauk, its product thirty jāk, from the boundary marker up to the second point; in the direction of the reserved tank up to the field of Krain and the field of Talavār: three hundred and ten galauk, its product eighty jāk.

And these are the sowing fields - from the boundary marker up to the house of Master Flower Chief: seventy-three galauk; from the reserved tank up to the god’s abode: one hundred and sixty-two galauk;

All of the Vrajaṅ fields dear to God - from the back of the forest of the god’s abode to the open vandāṅ forest of: forest of Vandāṅ; from the open forest to the Pandan forest; from the ajauñ of that forest to the hill bhauk of the sunset huriy tamā, everything goes; from the forest of ajauñ lotuses to the ajauñ of the forest of a thousand tanks, the forest of the island of a thousand tanks; the stream tum of this northern road and the tanks: the thousand tanks; the deer tank; the python tank; the tank of ajauñ lotuses; the krain tank; the brick ? akyak tank; the kmaṁn tank; the curcuma tank; the reserved tank; the stream from the thousands tanks to the northern stap of the domain of Y.P.K. of Trivikramapura; from the south of the domain of Y.P.K. of Trivikramapura to the stap of the torrent which serves as crossing for the people of the district; and all the streams dear to the Y.P.K. of this place.

Adoration à Śiva ! Bonheur !

Stance mutilée en l'honneur de Śiva.

Il y avait un roi, valeureux comme l'époux de Lakṣmī Viṣṇu lui-même ; il gouvernait avec énergie la terre du Campā qui était dans la plénitude de sa force et qui lui était fidèle comme Lakṣmī l'est à son époux ; sans cesse il procurait à ses sujets un bonheur multiple qui laissait plus de place au désir ; ce roi s'appelait sur la terre S. M. Śrī-Jayasiṁhavarman.

Celle qui fut sa reine principale, Śrī-Trubhuvanadevī, sans égale parmi les femmes des rois, elle qui est la première au palais royal, cette haute date d'une conduite vertueuse, brille, même après la mort du roi, d'un éclat comparable à celui de l'épouse de Viṣṇu ; combien plus encore du vivant de son royal époux !

Elle est la petite-fille de la Lyaṅ Vr̥ddhakulā, de cette femme issue d'une race pure qui, telle une pleine lune, a illuminé le ciel de deux races. Ensuite :

Cette Lyaṅ Vr̥ddhakulā avait eu un fils aîné, le chef-d'œuvre de la nature, dévoué au service des lotus des pieds royaux de son souverain.

De celui-ci naquit une fille et d'elle qui pouvait se vanter d'appartenir à une famille pure dès l'origine, naquit un fils ; d'une conduite exemplaire il est dévoué uniquement au service de son roi.

Rempli de bon sens, discret, pieux, bienfaisant, cet homme loyal ne vit que pour les ordres de son souverain.

Il eut le bonheur enviable d'être un des familiers et un des capitaines de S. M. Śrī-Jayasiṁhavarman ; il s'appelait Po Kluñ Piliḥ Rājadvāra.

Pour un but louable, lui qui est ferme de propos, il se rendit, avec l'autorisation du roi, dans la capitale de Java où il acquit la science magique.

De là date sa grande fortune.

Sous le règne brillant et parfaitement prospère de S. M. Śrī-Jayaśaktivarman, fils de S. M. Jayasiṁhavarman.... il Po Kluñ Piliḥ Rājadvāra continuait à occuper une haute situation.

Stance mutilée : Éloge du roi Śrī-Bhadravarman, qui était terrible à ses ennemis.

Sous ce règne il Po Kluñ Piliḥ Rājadvāra reçut le titre de Po Kluñ Sudaṇḍavāsa.

.... avec la permission du roi il se rendit une seconde fois à Java pour acquérir la science magique.

.... il obtint de S. M. Śrī Bhadravarman.. les terres des villages de Sudāṅ et de Kumuvel.

Stance mutilée : Ensuite régnait le fils de Srī-Bhadravarmman, Śrī Indravarman ; début de son éloge.

Les rois, heureux et l'obéissant avec dévotion, ne cessent de changer les louanges de S. M. Śrī-Indravarman, dont la gloire magnifique est répandue jusqu'aux confins de la terre.

Sous son règne il Piliḥ Rājadvāra a obtenu le titre de Akālādhipati, en récompense du zèle avec lequel il accomplit les ordres du roi.

..... mettant toute son intelligence au service de la politique du roi, il est à même de... conseiller le souverain dans les circonstances heureuses et malheureuses.

Son fils aîné s'appelle Sukr̥tī Po Kluñ Dharmapātha ; c'est un des favoris de S. M. Śrī-Indravarman.

Stance mutilée : éloge de Po Kluñ Dharmapātha, le fils aîné du donateur.

.... il parla ainsi à son fils aîné : La faveur du roi nous a valu les terres du village de Kumuvel ; le village de Cikir, où nous sommes nés et où nous demeurons............... ....... il conveint que nous deux, d'un cœur...... nous érigions un temple. Pourquoi ?

"Les biens de ce monde, tant que vous en aurez, n'ont aucune consistence ; amassez-en tant que vous voudrez : un seul instant vous les ravira ; rien n'est aussi futile sur cette terre." Voilà ce que le Grand Sage le Buddha n'a cessé de proclamer dans son excellent enseignement.

Dans cette pensée cet homme sage, parvenu au comble de la gloire, résolut de consacrer des sanctuaires à ces deux dieux Śiva et Avalokiteśvara.

Or donc lui, ployant déjà sous le fardeau béni d'une multitude d'œuvres méritoires, de concert avec son fils et en vue de sa gloire, consacra un Devaliṅgeśvara en l'année śaka 830 ambara-dahana-maṅgala, un lundi, le cinquième jour de la quinzaine claire du mois de jyaiṣṭha : le Soleil, le Nœud descendant et Mercure étant dans les Gémeaux, le Lion à l'horizon, la Lune entière dans le Lion, Mars dans la Vierge, le Nœud ascendant dans le Capricorne, Jupiter et Saturne dans le Bélier, sous le signe magha.

Enfin, en śaka 833 tri-tri-aṣṭa, il consacra, de concert avec son fils aîné, dans le village de Cikir, un monastère bouddhique qui fut appelé Śrī-Vr̥ddhalokeśvara.

Les points d'appui que la terre instable a trouvés dans les montagnes qui l'affermissent, ce pays les trouvera, grâce à Śiva et Avalokiteśvara, dans leurs deux sanctuaires.

Voici le total des terrains appartenant au temple de Devaliṅgeśvara : La rizière Bhauk Purāk, d'une superficie de 37 galauk et produisant 10 mesures de riz ; elle va de la "maison des hommes de l'enclos des aréquiers" jusqu'à la Grande Mare au Sud. - La rive sud de la mare : 60 galauk, produisant 30 mesures de riz. - Le terrain qui va de la borne du temple sīma aux deux rives de la Grande Mare, où il est borné par le champ Krain et le champ Talavvar : 310 galauk, produisant 80 mesures de riz.

Voici les terres sèches où on sème à demeure: Le terrain qui va de la borne du temple jusqu'à la maison du chef des fleuristes ; 73 galauk ; le terrain qui va de la Grande Mara jusqu'à la "maison du dieu" : 162 galauk. Est donné au temple le terrain appelé Vrajāṅ tout entier ; il part de derrière la forêt de la "maison du dieu" pour aller jusqu'à la forêt appelée Vandāṅ, de la forêt Vandāṅ jusqu'à la forêt des pandanus ; du pied de la forêt de la mare du tigre, la forêt de l'île de la mare du tigre, le chemin septentrional.

Voici les mares : La mare du tigre, la mare du cerf, la mare du python, la mare Ajauñ Curaiḥ, la mare aux briques, la mare Kmān, la mare Tuñit, la Grand Mare : celle-ci va de la mare du tigre jusqu'au Nord de la citadelle du seigneur de Trivikramapura, et du Sud de la citadelle de Trivikramapura jusqu'à........, tout cela appartient à ce temple.

V a. Huber prints api ca as though it were not part of the stanza, which he consequently misidentifies as Upagīti, whereas it is a regular Āryā.

sudaṇḍa[vā]sa-: or read sudaṇḍavāsabhaṭa-? There seems to be space for more lost akṣaras than Huber’s reading suggests. Cf. C. 106, st. III.

XII d. Huber rightly observes in a note that the pāda, as written, is deficient by one syllable at the beginnining. This syllable would have had to be long. Options that Yuko Yokochi has proposed to me are tat- (referring to the king), or else syāt or sā.

Huber identifies this passages as an Āryā stanza (nr. XIV), but this cannot be correct. We believe the passage is prose.

First edited with translation into French by E. Huber (299-311). The inscription is re-edited here by Arlo Griffiths based on autopsy and the EFEO estampages n. 156.

299-311 3 129-137 43 106-114