devendrā tu ś śriyam· . vibhrad vasudharām bhuja-koṭaraiḥ rājā śrī-jayavīrādivarmmā ntākhyo guṇākaraḥ . prave nādhyuṣitaṁ manaḥ svasthānaṁ yasya vītāṅgo vāhyam aṅgam aśiśriyat· . yasyorasi lakṣmīṁ vāhau mahīm api nyakkarttum iva te vaktre vasati sma sarasvatī . kr̥tya-loka bhuvana-traya-bhūṣaṇe su-bhāṣitādi-ratnāṇām śataṁ yasmin niveśitam· . yam apakṣadamāruḍham pariruddhārim āhave pranemur akhilorvvīpāḥ pr̥thūpāyana-pānayaḥ . śauryya-satyā yasyaitat tri-tayaṁ priyaṁ rājya-lakṣaṇam anyeṣāṁ sambhavo sambhavo pi vā . vinatānandananano dvi-jihva-damanodyataḥ tathāpy apakṣa-pātitvād vainateyo yathā na yaḥ . rāma-śatrughna-putro yas su-mitrāpratima-priyaḥ Ajānandakaro py evam āḍhyo daśa-ratho na tu . kr̥tavā raśamanaḥ prajāsu dadimātmakaḥ vītahemodayo yo pi varṇṇato nr̥pa-candra-māḥ . su-bhogya-rājya-saṁpattir atheṣāmara-sātkr̥tā śaśaṅsa sarvva-deva-tvam ātma-patsu yad-udbhavam· . yaś śrī-rājopakalpākhyāṁ tryakṣarādyām upāgataḥ dolām arhām api tatas satataṁ guṇa-toṣitāt· . pitr̥to mātr̥taś cātra sthāne viṣṇor ime nime sthāpayām āsa r yyo pratyekaṁ yat-kulardhaye . bhukti-sākṣī svato ṅsa asmin deśe samāśrīkaraṇārtha praka nyadhāt . ye varddhayeyur imam amvuja-dr̥ṅnimāḍhyaṁ deśaṁ sadā sukham ihāstu parigrai ntu duḥkham atimātra-kr̥tātma-tāpaṁ luṁpeyur eta mukha-yānaye

koṭaraiḥ We find konaraiḥin K. 468, l.1. The reading of konaraiḥ by Cœdès with regard to K. 468 is a misreading. rājā śrījayavīrādivarmmā Cœdès says in a note that it might be the king Jayavīravarman, but we do not see how to bring this name into the pāda, unless we cut it and restore rājā śrījavavīrādivarmmānto yo guṇākaraḥ. The text of K. 468, st. I, supports the restitution adopted here. vītāṅgo Restitution from K. 468, st. IIc. aṅgam aśiśriyat angam a kriyat About a kriyat Coedès remarks that the second syllable can be either ki, ti or śi. K. 468, st. IId supports the restitution adopted here. lakṣmīṁ lakṣmī yasyorasi yaṁ śauryya-satyā śauryyasatyatyāga anyeṣāṁ tyāga Restitution from K. 468, st. VIc. vinatānandananano Corr.: °nandanānano." (5189). vītahemodayo vīta yo Restitution from K. 468, st. IXc. śaśaṅsa iti Coedès remarks that the non-transliterated character can be read ṅsa or ṅsi, which makes the reading iti improbable. Indeed, the text of K. 468, st. X, would support the reading śaśaṅsa. parigr Or pariśr° (5189).

Portant la terre en l'an marqué par les 9 ouvertures, les 2 bras, et 4, le roi Śrī Jayavīravarman mine de vertus.

l'esprit occupé sa propre demeure la partie extérieure

comme pour humilier la Terre sous le bras de Lakṣmī, Sarasvatī réside (dans sa bouche).

dans ce roi ornement des trois mondes ont été placés une centaine de joyaux qui sont ses discours éloquents.

A lui qui dans le combat avait obtenu la supériorité sur l'ennemi et l'avait arrêté, tous adressèrent leur salut en joignant les mains dans la salutation au maître Pṛthu.

Héroïsme, sincérité, générosité, cette triade lui était chère en tant que caractéristique de la royauté existence ou non existence.

Possédant un visage qui faisait la joie des humbles ou : de Vinatā, mère de Garuḍa, adonné à la défaite des fourbes ou : des serpents, le fait d'être impartial ou : de voler sans ailes, l'empêchait cependant de ressembler à Vainateya Garuḍa.

Fils du charmant destructeur des ennemis ou : ayant pour fils Rāma et Śatrughna, chéri au-delà de toute expression par son bon ami ou : par Sumitrā, mère de Lakṣmaṇa et de Śatrughna bien qu'il fût riche, il ne possédait pas dix chars ou : il n'était pas Daśaratha.

Ayant fait calmant manifestant à l'égard de ses sujets la nature de la grenade il était par sa couleur ou : par sa caste une lune parmi les rois.

"Cette puissance royale, dont il est agréable de jouir, est respectée des Immortels" c'est dans ce roi, dans ses propres pieds, qu'a pris naissance la divinité de tous les dieux.

En reconnaissance de la satisfaction continuelle que lui procuraient ses vertus, le roi conféra à Śrī Rājopakalpa ce nom précédé de trois caractères, ainsi qu'un palanquin précieux.

En cet endroit, il a érigé, de la part de son père et de sa mère respectivement, ces deux images de Viṣṇu, pour la prospérité de sa famille.

Témoin de la jouissance dans ce pays en vue de procurer la fortune il déposa

Pour ceux qui feront prospérer sans relâche ce pays riche en images de Viṣṇu aux yeux de lotus, que soit ici-bas le bonheur complet ; que ceux qui déroberaient ce souffrent du malheur sans mesure qu'ils auront causé à eux-mêmes.

The King, whose name begins with Śrījayavīra- and ends with -varman, endowed with all virtues, procured the earth in the year Śaka 92[4], ...

The mind occupied or: burnt the body being disappeared, he entered an outer body as his own house.

as if to humiliate the earth herself on the arms of Lakṣmī, Sarasvatī resided in your (?) mouth.

upon him, ornament of the three worlds, have been placed a hundred of jewels – moral sentences.

The rulers of the whole earth, whose hands are like approaching Pṛthu, will salute him, who is gamous as the tamer of enemies in the battle, whose enemy is arrested in battle from all sides.

Heorism, truthfulness, detachment : this triad, the mark of royalty, was dear to him; what was possible for him, wasn't possible for others.

His face was the joy of the humble or: of Vinatā, and he was intent on subduing villains or: snakes, yet, due to this reluctance of siding with allies or: his ability to fly without wings, he was really not Vainateya.

He, the son of the splendid destroyer of enemies or: whose sons were Rāma and Śatrughna, was loved by his friends beyond measure or: was the incomparable beloved of Sumitrā; he even brought about bliss to the unborn or: to Aja, and he was wealthy, but he wasn't Daśaratha.

Pacifying kings , towards his subjects, his nature was that of the pomegranate; even though he, the moon amont kings, is extolled, he still had pity for those deprived of gold.

Then the prosperity of a well-enjoyed kingship, being the benefit/good work of all the undying/gods, praised the lordship over the entire universe, which arose in him to all those with a soul.

Out of constant contentment with his virtues he i.e. the king endowed him with the name – preceded by the three syllables – Śrī Rājopakalpa and an appropriate pallanquin as well.

In this holy place/abode here he, on behalf of both his mother and his father, erected these two images of Viṣṇu separately, for the prosperity of this family.

The witness/ observer of the bhukti's/possession in this country for the sake of causing appeasing/ conciliatory glory/ distinction he appointed/ deposited ...

Let there be bliss here on earth for those who have continually caused to prosper this country rich with images of the lotus-eyed one ; let there be distress, which is the affliction beyond measure brought about by themselves, for those who violated/plundered this

As one could see throughout the apparatus section, many restitutions were made possible using the text of K. 468. Several stanzas are similar : K. 856, st. II = K. 468, st. I; K. 856, st. III = K. 468, st. II; K. 856, st. IV : K. 468, st. III; K. 856, st. V = K. 468, st. IV; K. 856, st. VI = K. 468, st. V; K. 856, st. VII = K. 468, st. VI; K. 856, st. VIII = K. 468, st. VII; K. 856, st. IX = K. 468, st. VII; K. 856, st. X = K. 468, st. IX; K. 856, st. XI = K. 468, st. X; K. 856, st. XII = K. 468, st. XI.

First edited by George Cœdès with a French translation (5188-190). Edited here again from the EFEO estampages and by comparing with the text of the inscription K. 468, with integral translation into English.

5188-190