śrī-kadamveśvaraḫ pāyād ayam akṣīṇa-saṁpadaḥ yuṣmān aśakya-nirddeśa -prabhāvātiśayodayaḥ vikramāvajitāmbhodhi -parikhāvani-maṇḍalaḥ śrīśānavammety abhavad rājā viṣṇur ivāparaḥ prayukta-naya-mātreṇa kadācid avanī-bhujām· pakṣacchidāpakartr̥̄ṇāṁ bajrī yena viśeṣitaḥ yo nirākr̥ta-niśśeṣa -kali-durllalitodayaḥ varṇṇa-muṣṭir abhūd eko yugādipr̥thivī-bhujām· saṁkhyātītatayā yasya kratūnām amarādhipaḥ śata-kratu-kr̥tan nāma manye na bahu manyate nirādhāram idaṁ mā bhūd dagdhe kusuma-dhanvani Iti viśva-ṣrjā nūnaṁ vapur yatra niveśitam· tena bhūmi-bhujā vyāpta -diśāmaṇḍala-kīrttinā bhr̥tyo yo 'dhikr̥tas sarvve -ṣv iti-karttavya-vastuṣu śabda-vaiśeṣika-nyāya -samīkṣāsu gatādhvanām· dhuri yo likhito 'neka -śāstra-prahata-vuddhibhiḥ kavir vvādī sūhr̥d-varggam ātma-prāṇān amanyata vidyā-viśeṣa-nāmā ya Ācāryyo loka-veditā Icchatā bhaktim īśāne sthirāñ janmani janmani teneha sthāpitam idaṁ liṅgaṁ śuddhābhisandhinā śāka-tīrtham iti grāmo dattir īśāya yajvanaḥ bhr̥tya-go-mahiṣārāma -kṣetra-prabhr̥ti-pūritaḥ dvijaḫ pāśupato rājñā -dhikr̥to devatārccane Idan devakulaṁ bhoktum arhaty ābhūta-saṁplavam· tena cāvaśyakarttavyam asya yatnena pālanam· sva-puṇyasyeva sad-vargga -kr̥tām āśiṣam icchatā dvārārṇṇaveṣu-śākābde dvā-viṅśe puṣya-yogini Iṣaya divase siṅha -lagne cāyaṁ sthito haraḥ kr̥te puṇyādhikāre sminn atha yajvā sa bhūbhujā tamandarapura-svāmi bhojaka-pravaraḥ kr̥taḥ

puṇyādhikāre puṇyavikāre

May Śrī-Kadamveśvara protect you, who is the source of a superabundance of ineffable power, so that your good fortune remains undiminished akṣīṇasampadaḥ!

There was a king named Śrī-Īśānavarman, who, since he conquered by his valour / his footsteps vikrama° the circle of the earth that has the seas for its moat, was like another Viṣṇu.

Being one who sometimes cut the factions /wings of wrong-doing kings /mountains by employing policy alone, he excelled even the wielder of the thunderbolt, Indra.

Stifling the odious birth of all quarrels /the birth of all the maliciousness of Kaliyuga, he became, alone ekaḥ, the quintessence of the properties of the kings of the early Yugas.

Surpassed by him in the number of sacri ces offered, the king of the gods, I think, no longer attached much value to the name that his hundred sacri ces Śatakratu earned him.

In him, I suppose, Brahmā established Beauty vapuḥ, so that it would not remain without a locus after the ower-bow-wielding god of Love had been burned.

This tena king, whose glory extended to the cardinal points, appointed a servant to take care of all his duties:

The experts of many sciences inscribed him at the head of the list of those who have followed to the end the paths of grammar, of Vaiśeṣika, of Nyāya, and of the philosophy of the Sāṅkhyas samīkṣā.

Poet, philosopher, knower of the world, this maître named Vidyāviśeṣa considered his friends as dear as his own breaths.

He whose intentions were pure śuddhābhisandhinā, wishing that his devotion to Īśāna would remain rm in every birth, erected this liṅga here.

The village named Śākatīrtha, lled with servants, oxen, buffalo, gardens, elds, etc., is the gift of the founder yajvanaḥ to Īśa.

A Pāśupata brahmin appointed by the king for the service of the god should enjoy the revenues of the temple until the destruction of the world.

He must imperatively protect this scrupulously as if it were his own pious work, if he wishes blessings bestowed by good people.

In the year of arrows-seas-gates 549, on the 22nd day of the month of Iṣa Āśvina, under the asterism Puṣya, Leo being at the horizon, this Hara was erected.

After this act that entitles him to merit had been accomplished, the king then made this benefactor the excellent governor of Tamandarapura.

First edited by Louis Finot (44); edited again by George Cœdès (417); re-edited here by Dominic Goodall (43-52) with English translation.

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