jayaty amaraṇārthe yaś śrīmāñ chakti-trayāt prabhuḥ jagat-sakala-kartteśas sārddha-candra-jaṭā-dharaḥ tasmin rājādhirājasya rājye śrījayavarmmaṇaḥ tad-āśramaṁ samakaron nandirāśir vratī mahān· nabhaś-chidra-śarair llakṣye śakāpbde mādhavasya ca gurvarthaṁ paurṇnāmāsyāñ ca so ’vyadād idam āśrame yoginām āśrama-dravyam ito lobhāj jihīrṣati sa pāpaśūro niraye nimajjed ā bhuvas sthiteḥ sva-puṇyaṁ para-puṇyam vā cira-kālena hīnakam· sva-dhanair yyo ’nuvarddheta sa svarggāyopakalpyate

amaraṇārthe amaraṇātho The term amaraṇārthe should perhaps more properly be transcribed amaraṇātho, since, if the final graph represents rthe, we would normally expect the final vowel-marker to be placed in front of the raised r (as in °kartteśas in the following line), rather than before the th underneath. But this requires assuming a not impossible grammatical anomaly. If we were to read amaraṇātho instead of amaraṇārthe, we would have to assume mistaken retroflexion of the initial consonant of the word nātha, induced by the r in the preceding word in the compound. In that case, the verse would begin “He who yaḥ is victorious jayati, the Lord of immortals amaraṇāthaḥ, ”. samakaron samakarot nandirāśir tandirāśir ’vyadād ’bhyadād sthiteḥ For the suppletion of a final visarga, of which no trace is visible, see note to the translation below. At the end of the third quarter-quarter, there is a counter-clockwise spiral which long puzzled me because the meter forbids another syllable here. Hun Chhunteng has kindly supplied the solution: he has explained, in an unpublished paper, that this symbol is used simply to fill space so that the end of this third quarter is aligned with the previous third quarters of the inscription, and he has shown that the symbol is used elsewhere, for instance in another pre-Angkorian inscription that we read at the TIISRR, namely K. 1417. Since his pointing this out, I notice that it also occurs in K. 151 after the third quarter of stanza VIII, where it also evidently puzzled Cœdès. °kalpyate As Kataoka Kei has pointed out, we expect rather °kalpate, which would give the intended sense. We have translated as though the text read °kalpate. svadhanair svavanair

He who yaḥ is victorious jayati, for the sake of non-death amaraṇārthe, who is glorious śrīmān and all-powerful prabhuḥ by means of His three powers śaktitrayāt, the all-creator of the universe jagatsakalakarttā, the Lord īśaḥ, whose matted locks are adorned with the crescent moon sārddhacandrajaṭādharaḥ, in this tasmin reign rājye of the overlord of kings rājādhirājasya Jayavarman I, the great mahān follower of religious observances vratī Nandirāśi created/completed samakarot an āśrama of Him.

In the śaka year śakābde known lakṣye by void 0 = nabhaḥ°, orifices 9 = °chidra°, arrows 5 = °śaraiḥ, on the full-moon day paurṇamāsyāṁ of the second month of spring, namely Mādhava, he gave, for the merit of his parents gurvartham, this collection of monastery goods āśramadravyam to the Yogins in the āśrama. If someone out of greed lobhāt desires to steal jihīrṣati from this monastery itaḥ, that ace among villains pāpaśūraḥ must sink nimajjet into hell niraye for as long as ā the earth bhuvaḥ perdures sthiteḥ.

He who, with his own wealth, increases his own or another’s meritorious foundation, on the grounds that such a foundation is liable to diminish over time, is fit for heaven.

First edited by Chhunteng Hun (44-47) with a Khmer translation; re-edited by Dominic Goodall (325-343) with an English translation.

325-343 44-47