Rudra, in the Rudra world that is full of excellent qualities, brilliant , being praised by the unaging Sages, but praised by me, he protects the good fortune or: kingdom? at night
In the fragrant dust on the lotus feet of you, by whom the entire world here is blessed, a prostration by a pious one or: of pious people removes impurity, like that digit of the moon removes darkness from the night
Praised by the sages, like the chest of Smara Kāma fragrantly stained by the cosmetics aṅgarāga on the breasts of his lover Rati, the pair of feet of Bhuvanaguru Śiva shines out through good ministrations, etc., like at Prayāga.
This one foot sole of Varin Śiva, like the mādhavī-creeper Hiptage Benghalensis, is incessantly endowed with flowers. It is a store of rules for worship of the wise ones sumata. Let it offer joy to those who seek joy.
This other foot sole of Rudra, fashioned with decoration in the form of representations of elephants, horses, men, vases, fans, pots, parasols fly-whisks, must protect the wealth of men all around, like the kingdom
This praise of Rudra, whether there is fault in it or it is faultless, water mixed with milk
the flower that has sprouted, tied with the tips of the hands.
By Śrī Jayasiṃhavarman, while he was governing well the earth, were filled the wishes of those who in mind āśaya desire merit, on this earth to greatness , as was stretched by Dharmasuta i.e. Yudhiṣṭhira originating from
I imagine that the fame of him Jayasiṃhavarman, who has fashioned a royal highway on the earth in the form of his abundant merit, is present even on the opposite shore of the great ocean. His virtues, spreading out, like rays of the sun, penetrate yānti even in pitch darkness. How much more throughout his own city!
These ones i.e. the following, endowed with great wisdom, devoted to Śiva’s Law, were servants of him whose name begins with Jayasiṃha- and ends with -varman.
Śrīkalpa, adherent of Śiva’s law, knower of precepts, teacher, was born the first. His grateful younger brother is Amr̥tasārathi, whose mind āśaya was solely concentrated on making merit. His clever younger brother, reputed to be kila reaching fame, was Rājapaṇḍitavibhu. Kamraiṅsārathi, devotee of Īśa, was his younger brother; his younger sister was called Māy.
These five siblings sahodara, free from defects adara, spotless by hosts of virtues, very wise, were well respected by congregations of those whose wealth consists in virtues, for having inherited ? the virtue of their parents.
The illustrious Rudrapurī shines as if it holds victoriousness over the top of the tops i.e. the highest summit of Kailāsa. May the illustrious abode of Rudra built there in Rudrapurī by us gratify the people or Rudra? very well.
When the era of the illustrious king of the Śākas had reached empty sky, 2 breasts, 8 bodies i.e. in 820 Śaka, when the moon was in Taurus, when the sun and Mercury cāndri were in Aquarius, Ketu having gone to the first house; with Venus in Pisces; when Saturn ārki was in Sagittarius;
Rāhu, in Libra; when Jupiter had collided with Leo; when Mars aira was in Gemini — at that time Śrī Mahārudradeva was established by them, who were full of faith, to pay homage to their own parents.
Śrī Mahārudradeva abides by our devotion
a complete fiscal exemption He gave it to Śrī Mahārudra.
All these are the rice fields of my lord the god Mahārudra:
gasam̃k yop pov many for the in this monastery.
pov jlet of the enclosure he gave
gave to Śrī Mahārudra in order to stimulate the true dharma.
citadel at the time of the gift by his majesty milord Śrī Jayasiṃhavarmadeva of all that pin, he gave it to my lord the god Śrī Mahārudrā
those men of special asceticism too. At the time of kāṃmit of the sacrificer bring slaves of the god and went to show anavasta of the men kā aṅgap in the rice-fields of my lord the god of this place knā which those men of special asceticism had taken from his majesty the lord of the world, overlord of all kings.
He who knows, who is steadfast following the exemption my lord the god of this place, following respectively anatat is not wealth, namely that sacrificer of the venerable Yojoggā, his son.
Those men worship that god. Those men, namely the sacrificer so soft families, so all the dharma, one man, two men by you a good form, a horrible nature we will give my lord the god this one, this world
I. śriyam avati: cf. śriyam avatām in face A, l. 11.
IV b. We do not know the epithet Varin from any other source, but it must denote Śiva/Rudra, and may perhaps be considered a synonym of varada ‘Boon-Giver’.
IV c. The word sumata occurs again on face B, in st. VI. We accept here Yuko Yokochi’s suggestion that mādhavika can be a synonym of mādhavī, which denotes a kind of flowering creeper. This gives us a first case of a relatively hollow use of the suffix -ka. On this basis, we accept also her hesitant suggestion to restore °nicayakam in pāda c, with -ka again adding no substantial meaning. Such expletive use of the suffix shows that the poet’s style is not very refined.
V ab. One expects in the first lacuna one of the insignia such as those listed in C. 38, face B, ll. 6–8: tasya sakalakoṣṭhāgārarajataratnahemakadavakalaśabhr̥ṅgārarukmadaṇḍasitātapatracāmarahaimaghaṭādiparibhogā varddhamānā bhavanti sma, and in C. 24, face B, ll. 12–13: hemakaṭisūtravalayanūpurakirīṭamanimuktipravālahārādibhūṣaṇaṃ rajatakumbhānnabhājanavyajanātapatrakadavakalaśacāmaraśarāvādiparibhogaṃ.
IX. The construction of this stanza seems clumsy. Several other translations are imaginable.
X. The conjunction ca, meaning ‘and’, is operative inside the compound that it follows, which seems clumsy style. The poet uses the precative form bhūyāsur in the function of a preterite, a usage which is seen a few times in other Sanskrit inscriptions of Cambodia and Campā, and is no doubt related to the more common phenomenon of the use of the optative form in the same function (see ISCC, p. 184 and Renou 1961: 412 and 451).
XII c. The meaning and grammatical construction of abhivettum seems rather uncertain. Another possibility, not more persuasive, is to translate ‘well respected ... for knowing the virtues ...’.
XIII. We adopt here the translation proposed by Yuko Yokochi, who admits that she is not sure of the meaning of dhurdhur, and that interpreting jayatām as ‘the state of being victorious’ while taking kailāsadhurddhurañ as an object of jaya in its verbal meaning is unsmooth. Our own previous attempt was certainly not better: ‘Śrī Rudrapurī shines as though it holds the irrestrainable (dhurdhura = durdhura?) one of Kailāsa. Let Rudra’s abode be victorious! In it, may he rejoice well in what we have supplied and so on’ (we had read °vihitādi sādhu). Note word play (of the type called yamaka): dhurdhurañ jayatām / sādhu rañjayatām.
XIV c. The word aira, meaning ‘Son of the Earth’ (i.e. Mars), is derived from and hence implies the word irā in the meaning ‘earth’. The meaning ‘earth’ was thus far registered for this word in modern Sanskrit dictionaries only on the basis of its listing in Sanskrit lexicographical sources, and would hence have to be considered doubtful. But two cases of irā in this meaning are found in contemporary inscriptions of Campā: C. 142, st. XIX irādhīśaprasādataḥ (wrongly emended by Huber) and C. 149, st. XII yasyerām avataḥ (misread yasyerājavataḥ by Huber). The oldest and most authoritative lexicographical text citing the word in this meaning is the Amarakośa. It is likely that this text inspired the poet(s) of Campā to use the word in this meaning. For a possibly similar case, cf. ECIC I, p. 369 (on C. 217, st. IV).
If we have properly read ścasmad°, this presumably needs to be corrected to ścāsmad°.
XIV c. The word aira, meaning ‘Son of the Earth’ (i.e. Mars), is derived from and hence implies the word irā in the meaning ‘earth’. The meaning ‘earth’ was thus far registered for this word in modern Sanskrit dictionaries only on the basis of its listing in Sanskrit lexicographical sources, and would hence have to be considered doubtful. But two cases of irā in this meaning are found in contemporary inscriptions of Campā: C. 142, st. XIX irādhīśaprasādataḥ (wrongly emended by Huber) and C. 149, st. XII yasyerām avataḥ (misread yasyerājavataḥ by Huber). The oldest and most authoritative lexicographical text citing the word in this meaning is the Amarakośa. It is likely that this text inspired the poet(s) of Campā to use the word in this meaning. For a possibly similar case, cf. ECIC I, p. 369 (on C. 217, st. IV).
The mixture of Sanskrit and Cam that we seem to observe on this face is interesting, but not totally unique. One finds something similar at C. 142, face D, ll. 13–14 (where bhavadbhiḥ may correspond to our yuṣmābhiḥ in l. 12)