svasti . . śrī-Indravarmmaṇo rājño mahīndrādhipatir vvaram·. bhaktyā padāmvujaṁ dīivyaṁ. vandati śrīmato bhavān·. dhī-bhāj jita-ripu-vala-vān· ruciratayā śaṁ prajāsu sa śrīmat·. rākendur iva mahīndrā.dhipatir ayaṁ prāptavān avanau. cūrṇṇāṅkita-vadane yevadanāyai. prabhātaḥ svavanau priye. lyaṅ·-Indrabhūmi-subhadre. bhadre sadam gir asya te. śrī-Indravarmma-nr̥pater adhikāñ ca kīrttiṁ. paśyan vibhūti-viditaḥ kutala-sthitāyṁ yaḥ. tanreṅ-purīndra Iti so yam imāṁ mahātmā. kīrttiṁ svikāṁ dhavalatāṁ prati karttum icchet·.. śākābde rasa-loka-maṅgala-yute jīve tula-sthe bhr̥gau. meśṣa-sthe 'pi ca bauddhama eva ca bhavān māahīndralokeśvaram·ḥ. candre kanyaā-gate ca yo nava-niśāntāaṁ sthāpitaḥ kīrttaye. meśenṣeṇāpi mahīndrapūraṇa-pure vaiśākha-śuklasya saḥ.. puṇyaṁ śubham upanītaṁ. svāmvāyāy idam eva ca. pu-pov-ku-kunukuḥ-devyai. tena tribhuvanādhikam· śrī-Indravarmma-nr̥pati.r yyaś cājñāṁ pov-ku-mahīndrādhipatau. sarvvāṁ muktiṁ kr̥payā .mahīndralokeśvarāyādāt·.. tāṁ muktiṁ sakalāṁ tatas tava subhadrā-saṁjñakāyāy adā.t sat-kīrtty-ābharaṇaugham eva ca bhavām̐s tanreṅ-purīndro yuvā. tasyai ketaka-reṇu-reṇu-vadanāyai prīty-anāśāya yaḥ. saubhāgye sati sau-viśāla-nayanāyai cāvalāyai sadā. .

humā haliṁ. kedvuk·. cuvair· bhoja. lahaur·. pitau janreḥ. humā puṅ· manat· Ikān· pu. curiḥ. diṅin·. Aṅauy·. lāc·. luvauṅ·. kaun· vauk· ndāk· klaur· dandau vukī Avista humā nan·. cluṅ· dhuṅ· ṅauk· dlai klov· nan·. lamvov·. kravāv·. hulun·. limān·. māḥ pirak kā Ājñā pov· ku mahīndrādhipatiḥ grāc· vuḥ di vihāra śrīmahīndralokeśvara. yām̃ pu pov· kuv· kā vrim̃ vihāra nim̃ matandāḥ sarvvataḥ riṁ narim̃ nau Oḥ jem̃ si top· hulun· dravya vihāra nim̃ kā Ājñā pov· ku Atat· di Inā Oḥ jem̃ si kluñ· dauk kan· satyodakānna man·. sim̃ ya rakṣā nagara tanrem̃ Aṅgāḥ tum̃ ra pandaṁ man·. nim̃ vukan trā nasim̃ sanraum̃. sa maruy· pāt· limān· pāt· rocibhavya pu vinai Ājñā pov· ku mahīndrādhipatiḥ kā vrim̃ kan· pu vinai subhadrā sim̃ ya rakṣā nagara nim̃· Aṅgāḥ tuy· ra pandaṁ manna sā sanraum̃ nasim̃ sā caruv· tapai ya jem̃ lo nariy· ṅan· ya jem̃. dvā ta matandāḥ niy· nāma. siy· ya pamataḥ. Asov· lūḥ. Asov· hitaṁ pāt· matā ñu ndoy· Inā ñū Inā Amā gaṁp· gotra ñū lac· dauk· di Avīcī Annan· naraka taṁl· yuga Antaḥ pralaya. siy· ya Oḥ pamataḥ proṅ· bhogopabhoga si matmuv· va drim̃ tra Inā Amā drim̃ di svargga. .

haliṁ hali

Hail!

Milord bhavānThe solecistic uninflected use of bhavān in the Sanskrit portion seems to be an attempt at rendering the titulature ājñā pov ku mahīndrādhipati observed in the Cam portion. Mahīndrādhipati praises, with devotion, the excellent, divine lotus-feet of the illustrious King Śrī Indravarman.

This Mahīndrādhipati here, endowed with intelligence, having defeated the army of the enemies, has obtained peace and wealth on earth for the people by his brilliance, like the full moon.

The two dear ones with powdered faces, who shine on the beautiful earth — princess IndrabhūmiIf we adopt Cam word order, this name can mean the same as Mahīndra. We presume that this is Mahīndrādhipati's mother. and SubhadrāThe Cam portion makes explicitly clear that this is Mahīndrādhipati's wife. —, they are his good ladies.

Seeing the superior glory of the King Śrī Indravarman, established on the surface of the earth, he, known for his power, magnanimous, desiredThe use of optative forms to express past tense is seen more often in Campā inscriptions. to render his own glory as king of Tanreṅpurī towards whiteness.

In the Śaka year counted by the (6) aromas, the (7 or 3) worlds and the (8) signs of good omen i.e. in 876 or 836, when Jupiter was in Libra, Venus in Aries, the Moon in Virgo, the Sun in Aries, at the end of the ninth tithi of the waxing fortnight of Vaiśākha, has been installed milord Mahīndralokeśvara, the Buddhist one, at Mahīndrapūraṇapura, for the sake of glory of the founder, Mahīndrādhipati.

This beautiful pious work, which excels in the three worlds, has been assigned to his own mother, milady pu pov ku Kunukuḥ Devī, by him.

The King Śrī Indravarman graciously gave to milord ājñā pov ku MahīndrādhipatiTitles starting with (uninflected) ājñā figure in several contemporary Sanskrit inscriptions: C.67; C. 90 D, l. 19+22; C. 106 A, l. 12; C. 142, st. XXIII, XXIV; B, l. 15; C, l. 6, 14. This same titulature is given to Mahīndrādhipati in the Cam portion. a complete fiscal exemption in favor of Mahīndralokeśvara.Awards of mukti to gods also at C.~106, st. IX; C.~108 E, st.~II; C.~138, st.~VII; C.~141, l.~30.

Then milord the crown prince (indro yuvā = yuvarājā) of Tanreṅpurī, gave yourThis is presumably addressed to the divine figure on whose pedestal this inscription is engraved. For similar usage of a sudden second person pronoun addressed to the god, see C. 216 A, l. 16 (tvayi). complete (fiscal) exemption and a flood of ornaments in the form of a good reputation, to her called Subhadrā, whose face was powdered with ketaka powder, whose eyes were extraordinarily wide, a weak woman, in order for their love never to be destroyed, as long as she was enjoying conjugal fertility.

Which rice fields? Kedvuk, Cuvair Bhoja, Lahaur Evening, Pitau Janreh. Rice fields Puṅ Manat fish Pu, Curih, Diṅin Cold, Aṅauy, Lāc, Luvauṅ. Kaun, marshes, plains, brush, ponds, hills, all those rice fields. The cluṅ dhuṅ above these forests and brushes. Bovines, buffaloes, slaves, elephants, gold, silver. Then ājñā P.K. Mahīndrādhipati offered grāc and gave them to the monastery of Śrī Mahīndralokeśvara.

The Y.P.P.K. then allowed this monastery to cancel payment of taxes in every way sarvataḥ, from all perspectives ? riṁ nariy nau. May no-one steal the slaves owned by this monastery. Then ājñā P.K. transferred the merit? to his mother. May no-one destroy kluñ dauk kan ? the truth-water and food either. Whoever protects the country nagara of Tanreṅ aṅgāḥ tum̃. He offers these other provisions man as well: One sanrauṅ of cooked rice. Four maruy. Four elephants. rocibhavya the noble woman pu vinai of ājñā P.K. Mahīndrādhipati then gave kan the noble woman Subhadrā. Who protects this country, aṅgāḥ tuy he offers provisions man: one sanrauṅ of cooked rice, one caru tapai which jem̃ lo nariy ṅan ya jem̃. He who breaks the resources of Śrī Mahīndralokeśvara: a mutilated dog or a four-eyed black dog mounts his mother. His parents and relatives will fall and remain in the Avīci, that is hell, until the end of the aeon, the destruction. He who does not break the immense resources of Śrī Mahīndralokeśvara: he is going to meet his uncles/aunts and his parents in heaven.

Salut !

Mon seigneur bhavān Mahīndrādhipati loue, avec dévotion, les pieds lotus excellents, divins, du fortuné roi Śrī Indravarman.

Mon seigneur-ci, Mahīndrādhipati, détenteur d’intelligence, a obtenu pour les gens sur la terre la paix fortunée, grace à sa brilliance ... ayant vaincu l’armée des ennemis, comme l’a obtenue la lumière de la pleine lune.

Les deux chéries aux visages poudrés, qui rayonnent sur la belle terre — Lyaṅ Indrabhūmi and Subhadrā — sont ses deux bonnes dames.

Constatant la gloire supérieure du roi Śrī Indravarman, établie sur la surface de la terre, lui, connu pour son pouvoir, d’un grand esprit, désirait de rendre sa propre réputation en tant que Roi de Tanreṅpurī vers la blancheur.

Dans l’an śaka compté par les 6 aromes, les 7 ou 3 mondes et les 8 signes de bonne augure 876 ou 836, quand Jupiter était dans Libra, Bhr̥gu Venus dans le Bélier, la Lune dans Virgo, le soleil dans le Bélier, à l’aube du neuf de la quinzaine croissante de Vaiśākha, a été érigé mon Seigneur le Mahīndralokeśvara bouddhique, à Mahīndrapūraṇapura, en vue de la gloire du fondateur, Mahīndrādhipati.

Cette belle oeuvre pie, supérieure dans les trois mondes, a été offerte par lui à sa propre mère Pu Pov Ku Kunukuḥ Devī.

Le roi Śrī Indravarman a gracieusement donné à mon seigneur ājñā pov ku Mahīndrādhipati, l’exemption fiscale complète au bénéfice de Mahīndralokeśvara.

Alors mon seigneur le Dauphin indra ... yuvā = yuvarājā de Tanreṅpurī, a donné votre entière exemption et? une multitude d’ornements en forme d’une bonne réputation à cette princesse nommée Subhadrā, dont le visage était poudré du poudre du Ketaka, dont les yeux était extraordinairement sau° larges, une faible femme, pour que leur amour ne soit jamais détruite, tant qu’elle jouissait de la fertilité conjugale.

bhavān· : the right half of the virāma doesn't appear on the photograph of the estampage, but the same word can be found in stanzas V et VIII.

Note the lack of punctuation at the end of this stanza, as well as the problematic interpretation of the beggining of the next. There is however a lack of final punctuation elsewhere (end of stanza III and VI) : the two facts might not be related to one another.

What looks like the remains of a letter at the end of line A1 on one estampage, looks like a scratch on another. However, we need a gu syllable, to form the word guru.

gir asya te : may needs a correction in sadamvike sya te or sadamvikasya te.

(s)au°: understand su° ? We could also read yau.

First inventoried by H. Parmentier (564). First mentioned in the Chronique section of (103), then by G. Cœdès (37), and finally by L. Finot (1234). Later on evoked by K.-H. Golzio (115), and N. Chutiwongs (75/78). First edited by Arlo Griffiths from EFEO estampage n.0291.

564 103 37 1 234 306-310 115 75/78