Doorjamb from Tuol Kok Preah (K. 493), 579 Śaka EpiDoc Encoding Kunthea Chhom intellectual authorship of edition Dominique Soutif Arlo Griffiths Kunthea Chhom DHARMA Siem Reap DHARMA_INSCIK00493

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The lettering is characteristic of the seventh century CE. Tentative conclusion by Arlo Griffiths regarding the paleography of I versus Ī: - no śikhā is used for forming Ī until the Angkorian period - double wavy line seems normally to express short I, and only something clearly different can be Ī, so the reading of K. 30 has to be changed to Iśvara-, and then corrected back to Īśvara- with - the estampage of K. 50 isn’t so clear, but I suspect the form intended was like the one seen more clearly in C. 87 and K. 1322: a kind of ra surrounded by dots (see attached screenshot from Indoskript, which gives ample parallels for this shape that I remember Claude Jacques refused to acknowledge when K. 1322 had just been discovered) - I haven’t found any case that really resembles the wavy line plus curl seen in K. 493, but it is not as clearly distinguished from the doubvle wavy line as any of the specimens of Ī above, so we may assume for now that this form too could express I. The pre-Angkorian initial long Ī either has three horizontal layers, or it has the two dots or circles on either side of a vertical bar or loop. But the two dots with a little spiral below at the beginning of the expression ihāpi in K. 493 is a form of short i.

The shape of subscript -k is particularly liable to be confused with -t: see line 23 Ukka and saṅ kara.

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svasti . jayaty umārddha-kāyo 'pi yogināṁ prabhavo bhavaḥ . parābabhūva yaṁ prāpya manmatho loka-manmathaḥ . yaḥ pākaśāsana Iva kṣitīndrair dhr̥ta-śāsanaḥ . rājā śrījayavarmmeti vijitārāti-maṇḍalaḥ . tasyāmātyo 'navadyātmā kulīno viduṣāṁ mataḥ . vikhyāto jñānacandrākhyo guṇa-jño guṇināṁ guṇī . teneha sthāpito bhaktyā śrīmān āmrātakeśvaraḥ . yathā mama śive bhaktiḥ prati-janma bhaved iti . Ihāpi bhagavān pūrvvaḥ śrīmān rudra-mahālayaḥ . Ubhayor ddeva-kulayor ekatvam upabhogataḥ . siṅhodaye vr̥ṣārddhendau kr̥ṣṇa-dvādaśake śuceḥ . śrīmān āmrātakeśo 'yaṁ sthito nava-munīṣubhiḥ . yad asmin· śraddhayā dattaṁ kṣetra-dāsādikan dhanam· . yo haret sa naro yāyād narakān eka-viṅśatim· .

sānnidhyasya śrīvyomeśvarasya kṣetradvayam asmin· āmrātakeśvare dattam· Asya kṣetra-dvayasya niṣkrayaḥ Arccanaṣmin· śrīvyomeśvare dattam· Etad api śrīmatā śrījayavarmmaṇā ddham· . yad api ca jñānacandreṇopārjjitaṁ tat sarvaṁ śrīmad-āmrātakeśvarasyeovyam· .

poñ· bhāvinaya ktiṅ· krapi canmat· I sre Aṁnoy· poñ· ta gui mās· sre phalada man· jāhv· ta kurāk· jmeṅ· doṅ· poñ· vidyāśakti sare kanlaḥ jnāhv· gui kñuṁ kantai II caṁdak· I canlek· yugala yau III. nu man· poñ· chāñ· ktiṅṅa sre poñ· tel· poñ· matiśakti ta paṁre teṁ gui laṅas· Ai kañjrap· qvac· purandarapura soṅ· ktiṅ· ra gui ge qnak· vraḥ kanmeṅ· dār· canlek· yugala ta gui Ukka yau IIII

nu man· gui saṅ kara ta ge.

sre travaṅ· bhāteja man· jāhv· ta poñ· sre dharmmapradāna poñ· Ukka man· jāhv· ta kloñ· tāñ· ta poñ· bhāśleṣma man· Oy· snāṅ· niṣkraya ta vraḥ kamratāñ· cas· gui tel· pok· doṅ· vraḥ kamratāñ· śrī rudramahālaya sre teṁ Aṁvil· poñ· candravindu ktiṅṅa Argha kñuṁ I sre kaṁluṅ· tnal· man· tāṅ· Aṁvī pradāna sre mratāñ· bhākusuma man· Oy· ta vraḥ maṇi Ai ka vraḥ pañ· sre man· jāhv· ta ge qnak· vraḥ cas· tel· Oy· knip· ta vraḥ kamratāñ· Ukka Oy· satra kan·Āk· sre poñ· vāṅ· pradāna cī Añ· doṅ· poñ· bhānuprasiddhi sre lvāṅ· saṅke pradāna poñ· matipraśānti gui sre poñ· chāñ· phoṅ· poñ· cī soṁ gui saṅ· poñ· Oy· ta mratāñ· medhāvindu kumārāmātya mratāñ· Oy· gui ta vraḥ . sre mratāñ· mavindu jeṅ· sruk· tmī Oy· ta vraḥ maṇī

yogināṁ prabhavo bhavaḥ yogināṁ prabhavo ḥ 'navadyātmā navādyātmā yad asmin· smin· qvac· qmac· sānnidhyasya nnidhyasya śrīmad-āmrātakeśvarasyeovyam· śrīmad-āmrātakeśvarasyevyam· snāṅi snāṅ· kan·Āk· kun·Āk· bhānuprasiddhi bhāna prasiddhi phoṅ· hoṅ· kumārāmātya kumārāmatya

Victorious is Bhava Śiva, despite sharing half of his body with Umā, after meeting whom Manmatha Kāma, tormentor of people's minds, was reduced to ashes.

The king called Śrī Jayavarman, whose orders, like those of Pākaśāsana Indra, are received by many kings, has conquered the circle of enemies.

His minister, of faultless character, born of an eminent family, honored among scholars, renowned as virtuous knower of the virtues of those who have virtues, is called Jñānacandra.

He has installed here with devotion the illustrious Āmrātakeśvara wishing that yathā he have devotion towards Śiva in every birth.

Here he has established also the Eastern Lord named the illustrious Rudramahālaya. Both temples are one from the perspective of their endowment.

In the year reckoned with nine, sages 7, arrows 5, i.e., in 579 Śaka, when the rising of the Sun was in Leo, the Moon having passed half of Taurus, on twelfth waning of Śuci i.e., the month Jyeṣṭha, this illustrious Āmrātakeśa was standing.

He who takes away the wealth consisting in fields, servants, etc., offered with reverence to this deity, must go to the twenty-one hells.

two fields of Śrī Vyomeśvara near offered to this Āmrātakeśvara. The purchasing of these two fields homage given to this Śrī Vyomeśvara. This also was by the illustrious Śrī Jayavarman Whatever was acquired by Jñānacandra has to be of the illustrious Āmrātakeśvara.

Poñ Bhāvinaya owed 1 ungelded water buffalo. Paddy-fields offered by the Poñ in its place ta gui amounting to mās units: the paddy-field called Phalada which he purchased from Kurāk Jmeṅ and Poñ Vidyāśakti, measuring a half sare, for the price of two female servants, 1 caṁdak and 3 yau of paired cloth for lower garments.

Now nu man Poñ Chāñ owed to the Poñ i.e., Bhāvinaya the paddy-field, a debt which Poñ Matiśakti, his former servant as gui a laṅas (?) at Kañjrap Avac under Purandarapura, paid off on his behalf ra gui by the following donation: the personnel of the Young God, also on his behalf ta gui ukka, received paired cloth for lower garments to the amount of 4 yau.

Now the return of interest ? kara to them was: The paddy-field of the tank of Bhāteja, purchased from the Poñ i.e., Bhāvinaya, as well as the paddy-field given by the Poñ for religious merit dharma-pradāna, which was purchased from Kloñ Tāñ and from Poñ Bhāśleṣma, and which they (or: he, the Poñ) gave in return payment to the Old God who was united with V.K. Śrī Rudramahālaya. The paddy-field called Teṁ Aṁvil, owed by Poñ Candravindu as the price argha of 1 servant. The paddy-field within the embankment which was extended ? tāṅ from the aforementioned paddy-field given by the Poñ for religious merit. The paddy-field of Mratāñ Bhākusuma which he gave to the God Maṇi at Ka Vraḥ Pañ. The paddy-field which he purchased from the personnel of the Old God — which he offered as additional quk provision ? knip to the God — in exchange for offering a satra kanqāk. The paddy-field of Poñ Vāṅ, a gift from Cī Añ and Poñ Bhānuprasiddhi. The paddy-field called/at Lvāṅ Saṅke, a gift from Poñ Matipraśānti. It was the paddy-field of Poñ Chāñ with Poñ Cī. They asked it back. The Poñs gave it to Mratāñ Medhāvindu, princely adviser. The Mratāñ gave it to the God. The paddy-field(s) which Mratāñ °vindu of Jeṅ Sruk Tmī gave to the God Maṇī.

Bonheur!

Victorieux est Celui qui, bien que possédant la moitié du corps d'Umā, est le premier des ascètes, Celui à l'approche de qui succomba Manmatha l'Amour agitant l'esprit du monde.

Celui dont, tel Pākaśasana Indra, les rois portaient les ordres, fut le roi Śri Jayavarman, vainqueur du cercle de ses ennemis.

Il eut un conseiller irréprochable, de haute naissance, estimé des savants, vertueux et sachant reconnaître les vertus des gens vertueux, connu sous le nom de Jñānacandra.

Celui-ci érigea avec dévotion le vénérable Āmrātakeśvara, en disant : "Puisse ma dévotion à Śiva se renouveler dans chacune de mes naissances!"

Il y a ici aussi l'ancien dieu et le vénérable Rudramahālaya. Les moyens de subsistance de ces deux sanctuaires ont été réunis.

Le lever du soleil étant dans le Lion, la lune au milieu du Taureau, le douzième jour de la quinzaine noire de Śuci, ce vénérable Āmrātakeśa a été dressé en 5 flèches-7 muni-neuf.

Que celui qui ravirait les biens, champs, esclaves, etc. donnés avec foi à ce sanctuaire, aille dans les vingt-et-un enfers.

deux champs de Śrī Vyomeśvara donnés à cet Āmrātakeśvara. Le prix d'achat de ces deux champs donné à ce Śrī Vyomeśvara, cela aussi par le vénérable Śrī Jayavarman .Tout ce qui a été acquis par Jñānacandra doit être de Śrī Āmrātakeśvara.

Poñ Bhā Vinaya livre un buffle entier. Rizières données par le Poñ au temple: mās. Rizière Phalada achetée à Kurak Jmeṅ ainsi qu'à Poñ Vidyāśakti, mesurant 1/2 sare, au prix de 2 esclaves femmes, 1 caṁdak ?, 3 yau de vêtements doubles.

Et Poñ Chāñ livre la rizière du Poñ que Poñ Matiśakti, ancien serviteur de laṅas ? à Kaṅjrap Amac dans Purandarapura, livre en remboursement aux gens du Jeune Dieu Vraḥ Kanmeṅ, qui demandent 4 yau de vêtements doubles en sus, à titre de payement de l'impôt. Rizière Travaṅ Bhā Teja, achetée au Poñ.

Les autres rizières données par le Poñ, ont été achetées à Kloñ Tāñ et à Poñ Bhā Śleṣma, et données en payement à l'ancien dieu, qui est réuni au V.K.A. Śrī Rudramahālaya.

Rizière Teṁ Aṁvil: Poñ Candra livre en payement un esclave. Rizière Kaṁluṅ Tnal, donnée par Tāṅ Aṁvi.

Rizière de Mratāñ Bhā Kusuma donnée au Saint Joyau Vraḥ Maṇi à Ka Vraḥ Pañ?. Rizière achetée aux gens de l'ancien dieu que The passage is not translated by Cœdès.

Rizière Poñ Vāṅ, don de Cī Añ et de Poñ Bhānaprasiddhi. Rizière Lvāṅ Saṅke, don de Poñ Matipraśānti.

La rizière de Poñ Chāñ que Poñ Cī avait restituée, le Poñ Chāñ la donne au Mratāñ Medhāvindu, conseiller des jeunes princes, et ce Mratāñ la donne au dieu. Rizière de Mratāñ The begining part of the name -Vindu is lost. Vindu de Jeṅ Sruk Tmī donnée au Saint Joyau.

Four names with Bhā- are attested in the inscription: Bhāvinaya, Bhāteja, Bhāśleṣma and Bhākusuma. They allude to the Pāśupata sect. According to Julia Estève (476), names with 'Bhā-/Bha-' appear in 12 inscriptions (7th-11th century) : K. 493, K. 438, K. 424, K. 427, K. 107, K. 726, K. 927, K. 154, K. 291, K. 270, K. 843 and K. 366. For a discussion of the name with Bhā-, see Dominc Goodall (226-28).

Pākaśāsana is listed among names of Indra in Puranic Encyclopeda p. 327.

Cœdès suggested that the last akṣara would be kaḥ, but this does not seem evident to us, and our conjectural restitution is inspired both by K. 253, face N, st. I jayaty ambhoja-bhūpendra-durvvodha-prabhavo bhavaḥ and by the repeated use of assonance in this stanza.

Edited by George Cœdès (2149-152) with a French translation; re-edited here by Dominique Soutif, Arlo Griffiths & Kunthea Chhom from estampage EFEO n. 250.

2149-152