The translation of the Sanskrit portion is based on Gerdi Gerschheimer's draft edition; that of the Khmer portion is by Kunthea Chhom.
Hara is supreme/may protect you, who removes suffering from the universe jagad-arti-haraḥ, the supreme Lord parameśvaraḥ who yaḥ is the agent kartā of dissolution, maintenance and creation pralaya-sthiti-sargāṇām;
auspicious maṅgalaḥ, although api wreathed in snakes vyālahāraḥ, who yaḥ is without a source ayoniḥ, and yet the Source of All viśvayoniḥ, and ca Lord of All viśveśaḥ though without lord nirīśvaraḥ;
And ca who though api directly perceptible to yogins pratyakṣaḥ is beyond the range of the senses atīndriyaḥ; and ca wakeful jāgarūkaḥ though sleepy nidrāluḥ, a store of compassion dayālayaḥ though holding a spike/trident in his hand śūlapāṇiḥ;
who yaḥ is the best of gurus varo guruḥ for ascetics yatīnām and ca who yaḥ, though api endowed with all the powers of yogic sovereignty samastaiśvarya- yuktaḥ, he himself svayam has only a garment of elephant-hide kr̥tti-vāsāḥ;
Whom yam those who know the final part of the Vedic corpus vedānta-vidaḥ know viduḥ as that Great Person Himself svayam, risen up uditam with the colour of the sun āditya-varṇam, beyond parastāt darkness tamasaḥ;
The dust -rajaḥ of whose yasya lotus-feet pādāmbuja-, when fallen cyutam, caressed by bees that are the jewels of the headresses... -maṇi-bhramara-lālitam, purifies punāti the world bhuvanam;
Obeisance namaskriyā performed kr̥tā to whom yatra certainly dhruvam destroys the calamities of death ... and ... ...mr̥tyu-vipatti-śamanī and accomplishes the three types of happiness sukha-tritaya-sādhanī.
There is asti a king rājā, ,with a radiance equal to that of the moon rājarāja-sama-dyutiḥ, called iti Śrī-Jayavarman, whose commands are venerated by princes rājanyārcita-śāsanaḥ;
Who yaḥ is skilled at protecting his subjects prajā-rakṣaṇa-dakṣiṇaḥ in the duty of princes kṣatra-dharme, the dirt of whose soul’s impurities has been destroyed kṣīṇātma-kilbiṣa-kṣodaḥ, the lord of kings kṣoṇīpatīśvaraḥ in every direction dikṣu;
And ca who yaḥ, towards the brushwood of his enemies vipakṣakakṣeṣu, is similar samaḥ to fire āśuśukṣaṇeḥ in destroying/burning them, and who, having his loins girt in readiness baddha-kakṣaḥ for protecting trāṇe the earth kṣiteḥ, is similar to the Lotus-eyed Viṣṇu puṇḍarīkekṣaṇopamaḥ;
Who yaḥ, in desiring kāṅkṣan the following of the path of duty dharma-patha-kramam, well trodden by kings ...kṣitipakṣuṇṇam, caused the earth to be marked/attracted arañjayat kṣamām permanently nityaṁ, just as iva he attracted patience kṣamām which is capable of effecting what is beneficial hita-kṣamām;
Who yaḥ protected ararakṣat statesmanship nayam, which promotes the safekeeping kṣemaṅkaram of wealth/glory lakṣmyāḥ such that it remained ..., undiminished akṣīṇam, unreduced akṣudram, unwounded avikṣatam, kept far apart dūrotkṣiptam from blemishes apakṣālaiḥ;
Although api he grants infinite fruits ananta-phaladaḥ, like the wish-fulfilling tree kalpa-drumaḥ, he is “not without leaves”/“without even a drop of mis- fortune” avipallavaḥ;15 although a repository of loveliness kānti-nilayaḥ, like iva the moon śaśī, he is “not discerned at the appearance of the evening”/“not characterised by a profusion of faults” na doṣodaya-lakṣitaḥ;
Like iva a second aparaḥ Nārāyaṇa without conch and discus in his hands a-śaṅkha-cakra-pāṇiḥ and not na ca “one who is mounted upon the serpent of the world” since he is rather “one who straddles the world’s full extent” ākrānta-bhuvanābhogaḥ nor is he “the killer of the demons” dānavāntakaraḥ since he is rather “one whose hands are never emptied of the action of giving” dāna-vānta-karaḥ;
Who yaḥ was like iva a prince among geese haṁsa-rājaḥ followed by many Rājahaṁsa-geese aneka-rājahaṁsa-niṣevitaḥ, never na jātu falling from his wings pakṣapātī, always sarvadā fond of Lake Mānasa, a king among souls, attended upon by numerous goose-like kings, never partisan, always holding the spiritual dear;
Whom yam ill-repute akīrtiḥ considered as akhyata fearful bhīrum, riches (dhana-sañcayaḥ) as without affection niḥsneham, and ca desire tr̥ṣṇā as unapproachable durupasarpam, the brahmin dvijaḥ as a wish-fulfilling tree kalpa-vr̥kṣam, and ca whom yam error doṣaḥ considered as unsuitable for refuge anāśrayaṇīyam, love ananyajaḥ as difficult to possess durgraham, vice vyasanam as insipid nīrasam, and women strī as a lusty/frolicsome krīlam boar kolam;
Who accomplished yena kr̥tam in many ways anekaśaḥ the purification of the behaviour of primordial kings ādi-rāja-carita-prakṣālanam through his virtues sva-guṇaiḥ,which were white as milk, jasmine, the moon and snow kṣīra-kundendu-tuṣāra-dhavalaiḥ.
Knowing buddhvā wealth dhanam to be perishable vinaśvaram, impermanent aśāśvatam, finite in nature nidhana-dharmi,
Causing to be manifest unmīlayan a renown yaśaḥ that perdures sthiram, that cannot be stolen ahāryam and that is appreciated by noble folk ārya-jana-juṣṭam,
Moreover anu not considering agr̥hṇan even api the attainment of mere heaven (triviṣṭapam) as especially happiness-bestowing prakāma-sukham,
And furthermore punaḥ desiring icchan to attain āptum that blessed śivam state padam that is eternal sanātanam and free from affliction anāmayaṁ ca,
This same king saḥ established prātiṣṭhipat, with very great paramayā devotion bhaktyā the divinity Śrī-Jayaikanātha, cast from thirty-two weight-units of gold dvātriṁśad-bhāra-hema-saṁsiktam, in the Śaka year marked by 5 arrows, 8 and 6 bāṇāṣṭa-ṣaṭ-śāke.
In the Śaka year six hundred and eighty five, fifth day of the dark fortnight, month of Kārttika, constellation of Puṣya, Monday, My Lord Śrī Jayavarman orders Lṅassa or Lṅas Sa together with townsmen with regard to My Lord My Lord, another god who was ordered to be co-beneficiaries with My Lord to protect this temple, at this place.
It is forbidden that brahmins, members of royal family, at Slau Pāna.
It is forbidden to place flowers, bananas ce and areca nuts in the precinct of in all over this place.
The word ce may be for cek as in modern Khmer.
It is forbidden that descendants ple of the people of Kloñ use Cāturjātakapramāṇa Māhātmika Sthāna
Those who rob, transgress this royal order as already mentioned suffer punishment in hell as long as the sun and the moon exist.