Tư Lương stele (C. 237), 1360 Śaka

Frontsvasti madā parama-rājādhirāja Ātmaja di yām̃ pom̃ ku jayasiṅhavarma vr̥ṣu-vam̃ṅṣa pu-pom̃ ku pura rāja-grāmma ṅauk· glaum̃ vijaya duṅnan· dram̃ rāja yvan· kvīra marai tupak· ṣuḥ khin· rajan· yuddha

trā tam̃l· dvau triṅṣa Abhiśeka dram̃ Inravarma paṇḍap· dadam̃n· bhaṇḍāra patryak· lyam̃ kanāya pajem̃ samram̃ddhipurī

di thun· bhyāgra-ṇakṣatra padam̃ṅ· maṇḍīra ṅan· paṅap· sām̃ surak· dadam̃n· Adhvā pavam̃k· vanam̃k· kraum̃ hayāvv· pajem̃ rājadhāṇnī

madā ka tmum̃ kirenra vap· viṅṣa kāla di hayāvv· Amil· Back k· padadam̃n· dak· varna trā madā ka tmum̃ dhavala ra nī putta di vavaḥ Air· laṅuv· tam̃l· Aṣta triṅṣa sām̃ surak· śilā-likhitta ṇī di rājadhvanna nī 1360.

vr̥ṣu-vam̃ṅṣa pu-pom̃ku Or should we read vr̥ṣu-vam̃ṅṣa pu pom̃ kā? It's conceivable that kā=u was engraved, i.e., the consonant k with two vowel markers (ā and u), and that both a syllable ku and a syllable kā should be read. Indeed, the sequence pu pom̃ ku kā is found in contemporary inscriptions C. 43, C. 57 and C. 214. duṅnan·It seems that duṅan· must be a scribal error for dunan·, a word found in numerous other inscriptions and sometimes in similar contexts (e.g., C. 3.2, C. 3.2 and C. 43). ṣuḥThis seems to be an apheretic form for mr̥suḥ, and probably not an error for the same sequence ṣuḥ khin· also occurs in C. 43 (B6). The expression marai mr̥suḥ/mrasuḥ is common, here with inserion of the word tupak. bhyāgra-ṇakṣatraRustic spelling for vyāghra-nakṣatra. maṇḍīra ṅan· maṇḍī vaṅan· In my previous publication, I misread ra as va and wrongly split the words, not recognizing maṇḍīra as a rustic spelling for Sanskrit mandira. rājadhāṇnīDepending on how we choose to interpret rājadhvanna nī in B3 (see below), it is conceivable that we must intervene in the text to allow the same reading and interpretation here. But in favor of accepting the word rājadhānī speaks the fact that it is found in some other inscriptions (C. 25, line A17, and C. 64, line 3), so that an emendation to rājādhva nī here seems rather less plausible. madā ka tmum̃The same words occur again below in B1. The string madā tmum̃ occurs in C. 30A1 (7); kā tmum̃ C. 30A2 (7) and C. 89 (B11 and B14). Amil·Is this a verb related to ambil take in Malay? Or do we rather have the same word amil that means tamarind in Modern Cham? padadam̃n· dak· The reading of this sequence is probably not yet as it was intended. The expression (dadam̃n·) dadam̃n· varṇna occurs in C. 4 (A3–4) and C. 214 (3). As for dak, this might be the word recorded by 213, with the meanings « ranger, arranger, placer, etc. … ». Reading directly from the stone, I failed to confirm the impression given by the estampage that we should rather read dik. If nevertheless this is the intended word, it could be a hitherto unattested alternative manifestation of the Sanskrit word diś that commonly occurs as loanword in Old Cham in the form diśa. Indeed one reads (dadam̃n·) dadam̃n· diśa in C. 13 (B6) and C. 56 (C3). See also our discussion of the expression diśa sā diśa in 270. dhavalaraA hypothetical restoration, based on the parallelism with the phrase Un·karśa-dhavala-gajādi (that I assume to be a rustic spelling for utkarṣa-dhavala-gajādi in Sanskrit) found in C. 56 (A9–10) would be dhavala-gaja-vara excellent white elephant. di vavaḥ Air· laṅuv·It might also be possible to read Uvaḥ. But see C. 56 (B1–3) di vabaḥ crauḥ laṅuvv·. rājadhvanna nīThere are a number of angles for interpreting this sequence, which I am tempted, within this inscription itself, to compare with the words Adhvā and rājadhāṇnī in A7–8, while more distant comparisons are also conceivable, such as rājamāna royal dignity (an expression that seems to appear in C. 225, line 9) or rājadharmma (C. 42, line 13). It is imaginable that we are dealing with a rustic spelling of rājadhānī nī (this capital), but I tentatively assume that it is rather to be understood as rājādhvā nī (this royal road).

Hail! There was a supreme sovereign of kings, son of His Majesty yāṅ poṅ ku Jayasiṅhavarman of the line of Vr̥ṣu, my lord pu-pov ku of the city of royal residence rājagrāma Ṅauk Glauṅ Vijaya. When this one dunan took the kingship, the Viets yvan and the Khmers kvīra attacked openly tupak, wishing khin to make war.

And in the year thirty-two, he received consecration, taking the name of Indravarman,The same event is mentioned in C. 56. awarded various estates bhaṇḍāra, by his grace kanāya had a prince crowned pa-tryak,This translation is probably to be revised. My interpretation of patryak as had crowned was only based on the unproven supposition that the base tryak in Old Cham can be connected with the entries tvak/trvak « coiffer, poser sur, mettre comme coiffure, endosser » in 199 and 203. Under kanāy (p. 56), the dictionary quotes a phrase kanāy malyaṅ patau « roi clément en magnifique (expression usitée en parlant du roi) ». This is very reminiscent of the phrase patryak· lyam̃ kanāya that we have here. founded the temple called Samr̥ddhipurī.Samr̥ddhipurī is probably the name of a temple, for in inscription C. 42, l. 10, is is the name of a rumaḥ. See 231.

In the year of the Tiger vyāghra-nakṣatra,See 319 on the use of the cycle of twelve animals in Modern Cham, 323-324 on the use of the term nakṣatra in the sense of year in this context. On this last point, see also 3127 and . he founded temples maṇḍīra and built houses of letters Houses of letters is a translation for the words sām̃ surak that reappear below in B3. The implication of this expression is uncertain. Perhaps sām̃ simply means dwelling, container instead of house, while surak surely means letter, so sām̃ surak may refer to the inscription itself. If so, sām̃ surak śilālikhitta in B3 could be translated as the inscription engraved in stone (since śilālikhitta literally means engraved in stone). on various roads adhvā, laid dams across the Hayāv river, founded the capital.

It happened that he met madā ka tmuv the Montagnards kirendraThe meaning of the phrase madā ka tmuv kirendra (and of madā ka tmuv dhavala in B1–2) is very uncertain, the meaning of each word being debatable. On tmuv, in particular, a useful discussion can be found in 6402, although the author does not take into account the obvious etymological connection with təmu to meet in Malay. See also mahnā kirendra in C. 56, C8–9. a total vap of twenty times in Hayāv he again put the various social classes varṇa in order. It happened that he obtained this white excellent elephant.Cf. C. 56. He washed putta himself at the mouth of the Air Laṅuv. In the year thirty-eight was built the house of letters of this stone inscription on the royal road. It was in the year Śaka 1360.

Salut ! Il y eut un suzerain suprême des rois, fils de sa Majesté (yāṅ poṅ ku) Jayasiṅhavarman de la lignée de Vr̥ṣu, mon seigneur (pu-pov ku) de la cité de la résidence royale (rājagrāma) Ṅauk Glauṅ Vijaya. (Lorsque) celui-ci (dunan) prit la royauté, les Viets (yvan) et les Khmers (kvīra) attaquèrent ouvertement (tupak), souhaitant khin faire la guerre.

Et en (l’année) trente-deux, il reçut la consécration, prenant (le nom d’)Indravarman, attribua divers domaines bhaṇḍāra, par sa grâce kanāya eut un prince couronné pa-tryak, fonda (le temple appelé) Samr̥ddhipurī.

En l’année du Tigre vyāghra-nakṣatra, il fonda des templesMy previously published translation fonda le Maṇḍī Vaṅan is now obsolete., construisit des maisons de lettres sur diverses routes, construisit un barrage sur la rivière Hayāv, fonda la capitale.

Il arriva qu’il rencontrât les Montagnards un total vap de vingt fois à Hayāv il mit à nouveau les divers rangs de la société)en ordre. Il arriva qu’il obtînt cet excellent éléphant blanc. Il se lava putta à l’embouchure de l’Air Laṅuv. Dans l’année trente-huit fut construite la maison de lettres de cette inscription sur pierre sur la route royale. Ce fut en l’année Śaka 1360.

First published, with a translation into French, in on the basis of direct inspection of the stone as well as photographs and estampages. The present edition and translations are based on those of the mentioned publication, with some improvements.

439, 46736.21, 36.22