Prasat Inscription

Krom Silpakorn, the Department of Fine Arts of the Govt. of Thailand recovered this inscription on 28 th February from Mr. Damrong Lathaphiphat. It belongs to Amphoe Prasat, Surin Province. Its contents are exactly the same as in other four inscriptions namely, Dan Prakhan Inscription, Muang Phimai Inscription, Surin Inscription, Ta Mian Tot Inscription. On the second side lines 1-14 are the same as in four inscriptions but from lines 15-24 the contents are almost the same except for the number of people and the amount of things as also the interchange of words. Prasat Inscription and the Dan Prakhan Inscription have the second side exactly the same while the third side is fairly different with some of the names removed and some of them added to it. All the four inscriptions have 24 lines while Phimai Inscription has 26 lines. On the fourth side the upper portion of the four inscriptions is a little different in having some grammatical errors while the remaining portion is the same. Prasat Inscription has on this side 26 lines while other inscriptions have 24 lines. Since the contents of all the other four inscriptions are the same and agree with the contents of the Prasat Inscription, it is easy to translate it for, one can compare its text with that of others.

SIDE 1 Sanskrit Inscriptions of Thailand / 241 1. namovu (bu ) ddhayanirmanadharmmasambhogamurttaye 2 . bhavabhavadvayatito dvayatmayoniratmakah | 3 . bhaisajyaguruvaiduryya - prabharajajinanname 4 . ksemarogyani janyante yena namapi srrnvatam | 5 . srisuryyavairocanacandrarocih sricandravairocanarohinisah 6 . rujandhakarapaharau prajanam munindramerorjayatamupante | 7 . asinnrpassridharanindravarmmadevatmajassrijayavarmmadevah 8 . jato jayadityapuresvarayam vedamva (mba ) raikendubhira (ra ) ptra (pta ) rajyah | 6 . nissesarajanyasi (si )ro (s) vatamsapadamvu (mbu ) jassamyati samhrtarih 10 . paryyagrahit sadgunaratnabhusam yatkirttiharam vasudhanganam yah | 11 . sada muda varddhitadanavari s (s ) sadanavarddhipriyasampadadhyah 12 . istyahavaihklistasurarikanto yah krsnakalpopyavadatavarnah| 13 . yo (S) bhyarthitam bhupatibhirdurapam laksmimupeksyasvayamamyupetam 14 . diksu drutam hladayati sma kirttimaho vicitra rucirindriyanam| 15 . yam vi (vi ) ksya dhamna vijite (S) pi nathe vu (bu ) dhveva kantya vijitanca kamam 16 . sucantyajantyo nijanamasarthani (rtham ) va (ba)ndikrtaripramadah pracakruh | 17 . punyayusah ksinataya yuge (S) ntye ksayangatayam ksayavatprajayama (m ) 18 . prajapatih pragyugavad vitene yo bhyutdhirti (dhrti ) purnavrsamsamrddham 16 . pr (vr ) ddhya svargikrtam prthvim (vim ) matva maranadusitam 20 . mrtyana (martyana )mamaratvaya yo (S) disad bhesajamrtam | 21 . pusyankrti krtikrtya purnangam yo (S) karod vrsam 22 . rajavaidya cikitsyanghribhangantri yugadosatah 23 . jitvanyagopativrsam svairantribhuvanangane 24 . jrmbhate ninadandhiram vrso yatpuskalikrtah Side 1 1. namov (b)uddhayanirmmana CC-0. Prof. dharmmasambhogamuntySigitized by S 3 Foundation USA

Prasat Inscription, Side-1

. bhavabhavadvayatito dvayatmayoniratmakah 3. bhaisajyaguruvaiduryya prabharajajinanname 4. ksemarogyani janyante yenanamapi srnvatam 5. srisuryyavairocanacandarocih sricandravairocanarohinisah 6. rujandha karapaharauprajanam munindramerorjayatamupante 7. asinnrpassridharanindravarmma devatmajassrijayavarmmadevah 8. jatojayadityapuresvarayam vedamv(b)araikendubhira (a) ptra (ta) rajyah 9. nissesarajanyasirovatamsa padamv(b)ujassamyati samhrtarih 10. paryyagrahitsadgunaratnabhusam yatkirttiharam vasudhanganamyah 11. sadamudavarddhitadanavari $(s) sadanavarddhipriyasampadadhyah 12. istyahavaihklistasurarikanto yahkrsnakalpopyavadatavarnah 13. yobhyarthitambhupatibhirdurapam laksmimupeksyasvayamabhyupetam 14. diksudrutamhladayati smakirtti mahovicitrarucirindriyanam 15. yamm viksya dhamnavijitepi nathe v(b)uddhvevakantya vijitancakamam 16. sucantyajantyonijanamasarthani vandikrtaripramadahpracakruh 17. punyayusahksinatayayugentye ksayangatayamksayavatprajayama (am) 18. prajapatihpragyugavadvitene yobhyutdhirtipurnavrsam samrddham 19. prddhyasvarggikrtamprthvim matvamaranadusitam 20. mr(mar)tyanamamaratvaya CC-0. Profyodisadbhesajam tam $3012 hastri Jonfection, New Delhi. Digitized by S 3 Foundation USA

. pusyankrtikrtikrtya purnangam yo karodvrsam 22. rajavaidyacikitsyanghri bhangantriyugadosatah 23. jitvanyagopativrsari svairantribhuvanangane 24. jrmbhateninadandhiram vrsoyatpuskalikrtah SIDE 2 1. dehinan (nam ) deharogo yanmanorogo (S) rujattaram 2 . rastara (stra ) duhkhamhibhartrnanduh khan (kham ) duhkhan (kham ) tunatmanah | 3 . ayurvedastravedesu vaidyavirairvvisaradaih 4 . yo (s) ghatayadrastrarujo rujarinbhesajayudhaih | 5 . sarvvesamaparada (dha ) nyassarvvatah di (pari ) sodhayan 6 . yugaparadhena rujamaparadhanya (yo )vyasodhayat 7 . sarogya (ya)salam parito bhisajyasugatamvyadhat 8 . sarddhanjinaurasabhyamyassada santyai prajarujam | 6 . sa vyadhadidamarogyasalam sasugatalayam 10 . bhaisajyasugatancopadehamva (ba) rahrdinduna | 11 . so (s) tisthipadimaucatra roginam rogaghatinau 12 . srimantausuryyacandradivairocanajinatmajau| 13 . cikitsya atracatvaro varna dvau bhisajau tayoh 14 . pumanekah striyaucadve ekasah sthi (sthi ) tidayinau | 15 . nidhipalaupumamsaudvau bhesajanam vibhajakau 16 . grahakauvrihikasthanan (nam ) taddayibhyah pratisthitau | 17 . pacakautupumamsaudvau patodhodakadayinau 18 . puspadarbhaharaudevavasatesca visodhakau 16 . dvauyajnadarinaupattrakaraupattrasalakayoh 20 . dataravathabhaisajyapakendhanaharauvubhau | 21 . narascaturdasarogyasala samraksinah punah CC-0. Prof. Satya VR 3-shdataro bhesajananca sisradvavimsatistute bundation USA Vrat Shastri Collection,

M Satya Vrat Shastri Collection, New Delhi Digitized by S 3 Foundation USA Prasat Inscription, Side-2

23 . tesamekonaronari caikasah sthitidayinah 24 . varisantapabhaisajyapesakaryyastu stu (sat ) striyah | Side 2 1. dehinandeharogoya nmanorogorujattaram 2. rastara(stra) duhkhammhibhartr(tra)na nduhkhanduhkhantunatmanah 3. ayurvedastravedesu vaidyavirairvvisaradaih 4. yoghatayadrastrarujo rujarinbhesajayudhaih 5. sarvvesamaparad(dh)anya ssarwatahpri (pari) sodhayan 6. yugaparadhena ruja maparadhanya(o)vyasodhayat 7. sarogya(a)salam parito bhisajyasugatamvyadhat 8. sarddhanjinaurasabhyamya ssadasantyaiprajarujam 9. savyadhadidamarogya salam sasugatalayam 10. bhaisajyasugatancopa dehamvarahrdinduna 11. so tisthipadimaucatra roginam rogaghatinau 12. srimantausuryyacandradivairocanajinatmajau 13. cikitsya atracatvaro varna dvau bhisajau tayoh 14. pumanekah striyaucadve ekasah st(t)hitidayinau 15. nidhipalaupumansaudvaubhesajanam vibhajakau 16. grahakauvrihikasthana ntaddayibhyahpratisthitau 17. pacakautupumamsaudvau CC-0. Prof. Satya Vrpatodhodakadayinau Digitized by S 3 Foundation USA

. puspadarbhaharaudeva vasatesca visodhakau 19. dvauyajnadarinaupattra karaupattrasalakayoh 20. dataravathabhaisajya pakendhanaharauvubhau 21. narascaturdasarogya sala samraksinah punah 22. datarobhesajananca misradvavimsatistute 23. tesamekonaronari caikasah sthitidayinah 24. varisantapabhaisajya pesakaryyastustu (sat) striyah SIDE 3 1. dve tu vri (pri ) hyavadhatinyau ta astau pindi (ndi ) tah striyah 2 . tasan (sam ) tusti (sthi ) tidayinyah pratyekam yositavubhe | 3 . punah pindi (ndi ) krtaste tu dvatrimsatparicaratah 4 . bhu (bhu ) yo (5) stanavatissarvve pindi (ndi ) tassthiti (ssthiti ) daissama | 5 . tandu (ndu ) la devapu (pu ) jaga ekadrona dine dine 6 . sesa yajnah pradatavya rogibhyah prativasaram | 7 . prativarsan tvidam grahyam triskrtvo bhupaternidheh G. pratyekancaitrapurnamyam sraddhe capyuttarayane | 6 . raktantajalavasana meka dhautamva (ba) rani sat 10 . dve gobhikse pancapalam takkam krsna ca tavati | 11 . eka pancapalaskthidipan (me ) kapalah punah 12 . catvaro madhunah prasthastrayah prasthastilasya ca | 13 . ghrtam prasthostho (stho )(s)tha bhaisajyam pippali (li ) renudipyakam CC-0. Prof. Satya Vrat Shastri Collection. New. 14 . punnagance (cai )kasah padadvayapanjatiphalara (tra )ryam joundation USA

CC-0. Prof. Satya Vrat Shastri Collection, rasat brescription Side S 3 Foundation USA

| 249 15 . hinguksaram totthajirnamekaikancaika padakam 16 . pancavimu - tukapuram sarkarayah paladvayam | 11 17 . dandansakhyancara pancakhyata athaikasah 18 . srivasancandanan (nam ) dhanyam satapuspam palam smrtam | maricam 16 . 20 . pratyekamekasah prasthau (sthau dvau pracivalasarsapapau 21 . tvak sarddhamustih pathyastu catvarimsat prakalpitah 22 . darvachidadvayancatha sarddhamkapalamekasah | 23 . kandan (dam ) hatayjanyayandeva darucchavyam prakalpitam 24 . ekapadaika palako mitradeva prakalpitah | Side 3 1. dvetuvri(i)hyavaghatinyau taastaupinditah striyah 2. tasan(r)tust (t) hitidayinyah pratyekam yositavubhe 3. punah pindikrtastetu dvatrimsatparicaratah 4. bhu(u)yostanavatissarvve pinditassthitidaissama 5. tand (nd)uladevapujanga ekadrona dinedine 6. sesayajnahpradatvya rogibhyahprativasaram 7. prativarsantvidam grahyari triskrtvobhupaternidheh 8. pratyekancaitrapurnamyar sraddhecapyuttarayane 9. raktantajalavasana mekadhautamv(b) aranisat 10. dve gobhikse pancapalar takkam krsna ca tavati cc-dboeka pancapalassiktha SI Collection, New Delhi. Digitized by S 3 Foundation USA dipan (m) eka palah punah

. catvaro madhunah prast (t)ha strayah prast (t) hastilasya ca 13. ghrtam prast (t)hothabhaisajyam pippali (i) renudipyakam 14. punnagance (ai) kasah pada dvayanjatiphalalra (tra)yam 15. hinguksaramm totthajirna mekaikancaika padakam 16. pancavimu-tukapuram sarkkarayah paladvayam 17. dandansakhyancarah pancakhyata athaikasah 18. srivasancandanandhanyam satapuspam palam smrtam 19. ..... maricam..... 20. pratyekamekasahprast (t)hau dvaupracivalasarspapau 21. tvaksarddhamustihpathyastu catvarinsatprakalpitah 22. darvachidadvayancatha sarddhaikapalamekasah 23. kandan (m)halayjanyayandeva darucchavyamprakalpitam 24. ekapadaika palako mittradeva prakalpitah SIDE 4 1. athaikasomadhusuddhau kuduvatrayamanitau 2 . ekah prastha ( stha )stu sauvira nirasyaparikalpitah| 3 . dvau yajakau tadganaka saicakaste dharmmadharinah 4 . trayoniyojyassriraja viharadhyapakena ca 5 . varsevarsetvidan (dam ) tesu pratyekam parikalpitam CC-0. Prof. Satya qat Shastri Coltavupatya dvadasa yugadarsaka padah | " w Delhi Digitized S 3 Foundation USA

7. Sanskrit Inscriptions of Thailand / 251 da navahastanavassan dasapanca ca 8 . kattikam punah patratrityan trapusam smrtam| 6 . deyadvadasakharyasca tandu (ndu ) lanamathaikasah - 10 . --- takke tripalake deye krsnatustapala 11 . vada (da ) nyavrndagrasaro'pi raja prajarthacintajanitarthabhavah 12 . bhuyo (S) pyasau yacata ityajasam praditsatah kamvu (bu ) ja rajasimhan | 13 . krtam mayaitatsukrtam bhavadbhissamraksaniyam bhavadiyametat | 14 . punyasya krrtuh phalabhak prakrstam samraksi (ksi ) tetyuktamidam hi vrddhaih | 15 . yo ra (ra ) jadhanyan (yam ) nihitah prabhutve mantrisa evatra niyojaniyah 16 . na presitavya iha karmmakarah karadidanesu na canyakaryyam | 17 . pratyagradosa api dehinaste na da (da) nda (nda )niya iha ye pravistah 18 . te dandaniyastu na marsaniya ye pranihimsanirata ihasthah 16 . jagaddhitatyarthatrsassa raja punarva (ba) bhase pranidhanametat 20 . bhavabdhi (bdhi ) magnanjanatam samastamuttarayeyam sukrtena tena | 21 . ye kamvu (mbu ) jendrah kusalanurakta imam pratistham (stham ) mama raksitarah 22 . te sanvayantah puramantri mittraniramayam moksapuram labheran | 23 . nana divyanganabhirvvicitaratibhi rbhuridivyopabhogai 24 . rdi (rdi ) vyeyurdivyadeha divi ditidanujamstejasam tejayantah | 25 . dardhyan (dhryam ) nitva samantadacalitamanisam (sam ) raksaya svahprayane 26 . yenisreni krsyantya kusaladalanam punyametanmadiyam | Side 4 1. athaikasomadhusuddhau kuduvatrayamanitau 2. ekahprast (t) hastusauvira nirasyaparikalpitah 3. dvauyajakautadganaka saicakaste dharmmadharinah CC-0. Prof. satrayoniyojyassriraja CC-0. Prof. Satya Vrat Shash Collection, New Delhi. Digitized by S 3 Foundation USA viharadhyapakena ca

Delhi. Digitized by S 3 Foundation USA CC-0. Prof. Satya Vrat Shastri Collectionpasat Inscription, Side-4

. varsevarsetvidantesu pratyekam parikalpitam 6. .....tavupatyodvadasa yugadasakarah 7. .....da navahastana vassandasapanca ca 8. kattikam punah patra padah trityantra pusam smrtam 9. .....deyadvadasakhryyasca tandulanamathaikasah 10. takketripalake deyekrsnatustapala 11. vada (a) nyavrndagrasaropiraja prajarthacintajanitarthabhavah 12. bhuyopyasauyacata ityajasram praditsatah kamv(b)ujarajasimhan 13. krtam mayaitatsukrtam bhavadbhi ssamraksaniyam bhavadiyametat 14. punyasya krtuhphalabhakprakrstam samraksitetyuktamidamhivrddhaih 15. yorajadhanyannihitahprabhutve mantrisaevatraniyojaniyah 16. na presitavya ihakarmmakarah karadidanesunacanyakaryye 17. pratyagradosa apidehinaste nadandaniya ihayepravistah 18. te dandaniyastunamarsaniya ye prani himsanirata ihasthah 19. jagaddhitatyarthatrsassaraja punarvabhasepranidhanametat 20. bhavav(b) dhimagnanjanatam samasta muttarayeyam sukrtena tena 21. ye kamv(b)ujendrah kusalanurakta imam pratis(s) tham mma raksitarah 22. te sanvayantah puramantri CC-0. Prof. Samittraniramayam moksapuram labheran Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

. nanadivyanganabhirvvicita bl ratibhirbhuridivyo pabhogai 24. rdivyeyurdivyadeha divi ditidanujamstejasam tejayantah 25. dardhyan (m) nitvasamantada calitamanisamraksayasvahprayane 26. yenisreni krsyantya kusaladalanam punyametanmadiyam Translation SIDE I 1-2. Obeisance to Buddha who is of the form of creation, dharma and enjoyment. He is beyond the two, the existence and the non-existence. He is of the form of both, yet he has no form. 3-4. I tender homage to the Jina, the master of medicines (of the worldly ailments) and resplendent like the sheen of lapis lazuli, who ensures well-being and good health to even those who have (merely) heard his name. 5-6. Victory be to Sri Suryavairocanacandrarocis and Sri Candravairocanarohinisa who are the two slopes of Meru of the great Sage (Buddha) and drive away the darkness of the agony of the people. 7-8. There was king Sri Jayavarmmadeva, son of Sri Dharanindravarmmadeva, born of the queen of Jayadityapura, who ascended the throne in 1104 (of the Saka era). 9-10. He, whose lotus-like feet were like the crest jewels for (i.e. were borne on their heads as crest jewels by) all the Ksatriya rulers, and who had vanquished the enemies in the (respective) battles, seized (=embraced) the woman in the form of the earth who was embellished with the jewels of rare virtues and who sported the necklace of his fame. 11-12. He always happily waited upon the gods and wallowed in coveted wealth multiplied by his munificience. He tormented the wives of the demons CC-0. Prof. Satya Vrat Shastri Collection, New Delith the battles ofatsacrifies which

caused harm to their lords. Though like Krsna he, was fair in colour. 13-14. Giving a short shrift to the goddess of fortune that had come to him on her own, and who (though) hard to attain is always sought by the (respective) kings, he fawned upon glory (kirti) that had fled to (spread in) the quarters. Oh, strange is the liking of the sense organs. 15-16. Taking him to be Kama not defeated by any one in beauty, the wives of the enemies taken captive by him, gave up their grief and made their name (pramada) literally true (i.e were joyful to see him) though he had vanquished their lords in valour. NEW 17-18. As the mortal people died (before time) because of decline in the standard age (of hundred years) in the last aeon (Kali age), he like Prajapati (Creator) restored them eminence with riches and full/intact dharma as in the earlier ages. 19-20. He turned earth into heaven by manifold prosperity but finding it to be tarnished by (untimely) death, he prescribed the nectar of medicine to ensure immortality to mortals. 21-22. Nurturing it, he, feeling satisfied/contented restored all the limbs to dharma that had suffered loss of feet made incurable even by the royal physicians due to the evil operation of the three yugas. 23-24. The bull (dharma) fed by him fat, having routed the bulls (dharma) fostered by other kings (herdsmen) struts at will in the courtyard of the three worlds, letting out deep bellows. SIDE 2 1-2. Men suffer from body-ailments, the mental agony causes all the more torture, but to the kings the suffering of the. people is the real suffering. They have no personal suffering. 3-4. He had the sufferings of the people/nation quelled by the physicians and brave men well-versed in the science of asti Collection, New Delhi. Digitized by S 3 Foundation USA 1

Ayurveda and arms respectively, and the foe in the form of ailment he got killed by the weapons of medicines. 5-6. He purged (removed) from all around the offences of the people and cured the ailments caused by vagaries of Time.... 7-8. He set up near the hospital (an image of) Sugata in the form of a physician (lit. medicines) alongwith.... of the Jina. He invariably put to an end to the sufferings of the people. 9-10. He built this hospital alonwith Sugata's shrine. 11-12. He stationed (=appointed) the two illustrious sons of Suryavairocana and Candravairocana to cure the patients of their diseases -- 13-14. Here all the four varnas are to be treated. Two physicians have been appointed here. Out of them one is a man, two women. They are to attend the hospital together. 15-24. Here two men guard the treasure (precious things), two distribute the medicines (to the patients), two collect rice and firewood..., two are cooks, two serve water (to the people), two bring (collect) flowers and darbha grass, two sweep the shrines of the deities, two conduct the sacrifices, two write letters (= two are clerks), two supply papers and pens. Two fetch firewood to prepare medicines. Fourteen men have been appointed as guards of the hospital and to distribute medicines. Taken together they are twenty two. Of them one is man, two women (?). They are to attend the hospital together. There are six women who heat the water and grind the medicines. SIDE 3 1. Two were the women who husked the rice, eight heaped them together and two were the he women who provided shelter to each one of them. 2. The servants who thereafter piled the rice into heaps numbered thirty two. Afterwards they were ninety eight.

In all those forming the rice into heaps were equal in number to those who gave them shelter/lodging. 3. The rice, one drona in weight that formed part of (i.e. used in) the worship of the deities daily. Remains of the offerings made in the sacrifices should be distributed among the sick. as to Rid 10 4. All this (rice etc.) is to be drawn from the granary of the king three times in a year on the full moon day, the sraddha day, and when the sun is in (or moves to) the northern hemisphere. 5. A net-cloth with red border, six pieces of (newly) washed cloth, two cows by way of charity (?), butter milk weighing five palas, and that much krsna - Pippali (long pepper). argo 6. One (lump) of wax weighing five palas, a lamp one pala in weight, four prasthas of honey, three prasthas of the seeds of sesamum. 7. One prastha of ghee and medicine radiant (i.e mixed) are lot with powder of Pippali, nutmegs one fourth (of a seer) and beautiful jasmine flowers half of a seer (in weight). 8. Vermilian molasses, old copper sulphate each one of two palas of them one fourth (of a seer in weight), 9. 10. sugar SOOOO lotus (srivatsa), sandalwood chillione (prastha) each, two prasthas of pracivala and mustard. 11. Half fist of cinnamon salutary in effect. 12. x x X X X X X SIDE 4 1. xxxxxXXXXX 1300 these forty are said to be 2. Two sacrificers, an astrologer/arithmetician for them, all inclined to righteousness these three are to be

appointed by the (head) teacher of the Sriraja monastery. 3. It has been provided for each of them every year twelve yugas 4. x x x x XXXX 5. To each of them are to be given twelve kharis of rice, three palas of butter milk and eight palas of Pippali (long pepper). 6. That king, though foremost of the host of the munificent, (yet) seeking wealth because of his anxiety for the (weal of his subjects, prodded time and again (by his nd people) requests again the great (lit. lion-like) kings of the Kambuja country. 7. This meritorious deed done by me should be preserved/protected by you. This is (rather) your own. It is the acme of the reward (lit. fruit) of the sacrifice occasioned by pious deeds. Protect it, so advise the (bakin wise (lit. elders). (8. The foremost of the ministers, who wields control over dgton the metropolis he alone should be posted here. [Other] officials should not be sent here to pay (collect?) taxes and for other duties. 9. Such of the men as have come here should not be punished even if they have committed the crime 30 recently. But those living here, if (found) engaged in violence (lit. killing the embodied beings) should not be spared (lit. exonerated). They are to be invariably punished. 10. Intensely thirsting (i.e. keenly aspiring) for the welfare of the world that king has again given expression to this noble thought - May I take across by means of that meritorious deed the whole lot of my subjects drowned in the ocean of the worldly existence. 11. Those of the rulers of the Kambuja country, devoted to CC-0. Prof. Satya pious deeds,cas would protect the image installed by me

here, would repair for sure to the abode of salvation with no ailments alongwith their families, women of harem, ministers and friends. 12. Invested with divine figures, they eclipsing (lit. whetating) the gods and demons in might, would sport in heaven with a bevy of heavenly nymphs (enjoying) choice pleasures and endless celestial sense - objects. 13. x x x xX X X Notes X X X X It is the longest Sanskrit inscription of Thailand after the Prasad Phanom Rung Inscription and is the best preserved one with least damage and perhaps the only one which deals with the all-important subject of public health, the primary concern of the then ruler Sri Jayavarmman, son of Sri Dharanindravarmman. It was this concern that had led him to set up a hospital for the treatment of his subjects without any discrimination of castethe members of all the four castes being eligible for receiving treatment there, as he says expressly cikitsya atra catvaro varnah a point that needs all the emphasis in putting the spotlight on the liberality of his outlook. The inscription gives all the details about the hospital, especially the physicians assigned to it, its core requirement. In this the king took particular care to appoint the best of them available, of the names of Suryavairocana and Candravairocana, the sons of the legendary physicans Suryavairocanacandrarocis and Candravairocanarohinisa. In the king's scheme of things physical treatment and spirituality went hand in hand. Along with the setting up of the hospital, arogyasala as he calls it, he set up a temple of the Buddha too whose worshipper he was and in whose capacity to cure ailments he had implicit faith inasmuch as the very listening to his name leads, according to him, to wellbeing and good health: kemarogyan janyante yena namapi syatamundation USA Sata

The inscription gives a detailed account of the management of the hospital. As mentioned above, two physicians Suryavairocana and Candravairocana were to treat patients there. The figure of two the inscription repeats in its Side 2 but further on it mentions that out of the two one is male and two females which would carry the figure to three and would come in the way of the earlier statement of the two physicians, Suryavairocan and Candravairocana, who as would appear from their names, are males. All of these physicians, males and females, are to attend the hospital together. The hospital had twenty two employees in all two men to guard the treasure (precious things, it could be cash to procure essential medicines and other accessories), two to collect rice and firewood, two to cook, two to serve water, two to bring flowers and darbha grass, two to sweep the shrines of the deities, two to conduct the sacrifices, two to write letters (clerks), two to fetch firewood and to prepare medicines, fourteen to guard the premises as also to distribute medicines. Of these fourteen six were females who heated water and ground medicines. Of the remaining eight there was equal division between males and females, one male and female (for each pair). Two women husked the rice, eight heaped them together, two provided shelter to each one of them. The servants piling the rice numbered thirty two, the number going up to ninety eight later. Those who heaped the rice and those who provided shelter to them were equal in number. With the administrative part over, there is mention of the items with their precise quantity provided in the hospital : a netcloth with red border, six pieces of washed cloth, butter milk, long pepper (Pippali), wax, lamp, honey, sesamum seeds, ghee, vermillion, molasses, old copper sulphate, lotus, sandalwood, chilli, Pracivala, mustard, cinnamon. The inscription closes with the commandment that the deed be preserved. For the people it CC-0. Pis one of their own. This is followed by an interesting statement

that those who have come there recently should not be punished, even if they have committed crime but those living there already, if found indulging in violence, need to be punished. Last of the statements of the inscription exprsses the wish of the ruler that the future rulers of the Kambuja country who are devoted to pious deeds would protect the image of the Buddha installed by him. Fortunately, there are only a faw places where the extant text poses a problem. In line 18 in Side I the reading yo bhyut dhirti purnavrsam samrddham 'bhyutdhirti' is obviouly an anomaly; the correct form is (a)bhyuddhrti but i in dhrti interferes with the metre which requires it to be i. In Side 2, line 10 sagata should have u in place of a, the correct form being sugata (=Buddha). The bhaisajyasugatam poses a problem. The line prior to it records the setting up of an hospital and a Buddha shrine. Could bhaisajyasugata be taken to mean the image of the Buddha in the form of a physician? The rest of the line upadehambarahrdinduna is a hard nut to crack. The writer of these lines had been giving thought to it for quite a while. And then a flash and the nut was cracked. The h in upadeha would have been y. Due to faulty orthography or wrong engraving it might have been changed to h. What the composer wants to counvey here is that the king set up in the Buddha shrine a medicinal, bhaisajya, Buddha, Sugata; in other words the medicinal image of the Buddha with the appropriate, upadeya, clothes, ambara with his moon-like heart, hrdinduna. In line 17 in the same side the text has got corrupted. Instead of the existing one pacakau tu pumamsau dvau patododhakadayinau it needs to he emended as pacakau tu pumamsau dvau dvau padodakadayinau, two men as cooks and two to serve water for washing feet. In Side 3 lines 1, 3 and 4 n d in place of n d are orthographic peculiaritiess not uncommon in Thai inscriptions. In line 10 Delhi. by S 3 Foundation USA takkam is takra, buttermilk in its Prakrit incarnation and Krsna

is long pepper, pippali. Dve gobhikse in this very line defies explanation. The obvious meaning of the expression 'two cows got as alms' lacks naturalness not going well also with the things provided by the king. It seems incongruous to speak of something received by the king as bhiksa. It must have signified some object (could it be cauli flower, gobhi in Hindi?) which is difficut to identify now, the extant Sanskrit dictionaries not listing any such word. Line 11 also has its share of incongruities. The reading as it is throws up many problems. In it eka should have visarga coming after it. So should have siktha; ekah pancapalah sikthah, one [lump of] wax of the weight of five palas. Dipankapalah punah needs to be emended as dipa ekapalah punah, 'a lamp of the weight of one pala'. Those versed in medical treatment know the utility of wax in treating arthritical/ rheumatical pains. A thin heated layer of it-here is the need of the dipa, lamp is spread on the affected parts. The neuter in dipan and plural in ekapalah are errors that need to be corrected. In Side 4 kuduva could be a fruit of that name, though it does not figure in any of the Sanskrit lexicons. In line 2 sauviranirasya-parikalpitah, nirasya poses a problem. The normal meaning of it is 'which is taken out'. In the present context it could the 'extract'; the extract of sauvira, the jujube fruit. In concluding lines, lines 25 and 26 the text has got deeply corrupted. It was left consequently untranslated. In the inscription the anusvara is very often represented by n or n if followed by a dental consonant. Meters The inscription begins with Anustubh which continues upto its line 4 in Side I. From lines 5 to 18 it is Upajati. There is Anustubh again from lines 19 to 24. The entire Side 2 is in Anustubh. From lines 11 to 14 it is Upajati. From lines 15 to 18 it is Indravajra. From lines 19 to 22 it is Upajati. From lines 23 to 26 it is Sragdhara.

Figures of Speech Sanskrit Inscriptions of Thailand / 263 Though the subject matter of the inscription is rather venal leaving little scope for use of figures of speeh, there are some good instances of alliteration in it in most of its varities. Of Srutyanuprasa: (1) jato jayadityapuresvarayam vedambaraikendubhir aptarajyah (2) punyayusah ksinataya yuge 'ntye ksayam gatayam ksayavat prajayam Of Vrttyanuprasa (3) divyeyur divyadeha divi dititanujans tejasam tejayantyah (1) pusyan krti krtikrtya (2) sada muda varddhitadanavaris sa danavarddhipriyasampadadhyah (3) yugaparadhena rujam aparadhan vyasodhayat (4) dehinam deharogo yanmano rogo 'rujattaram (5) krtamm mayaitat sukrtam bhavadbhih samraksaniyam bhavadiyametat. Of Chekanuprasa : (1) yo 'ghatayad rastrarujo rujarin bhesajayudhaih. Of Latanuprasa : (1) rastraduhkham hi bhartinam duhkhamm duhkham tu natmanah Yamaka also is noticeable at a couple of places, e.g., (1) bhavabdhimagnam janatam samastam uttarayeyam sukrtena tena Of the Arthalankaras Of Virodha : (1) namo vuddhaya nirmmana dharmmasambhogamurttaye bhavabhavadvayatito dvayatma yo niratmakah (2) yah krsnakalpo py avadatavarnnah Of Rupaka (Metaphor): CC-0. Prof. Satya Vrat Shastri Collection, New, rujandhakarapaharau prajanami. Digitized by S 3 Foundation USA

The diseases are metaphorically spoken here as andhakara, darkness. Paryagrahit sadgunaratnabhusam yatkirttiharam vasudhanganam yah Here the earth, vasudha, is metaphorically spoken as a woman (wife) of the king who has bedecked herself with the jewelley of good qualities and who wears the necklace of his (the king's) fame, yatkirttiharam. vrddhya svarggikrtam prthvim The earth is spoken here as having been turned into heaven. bhavabdhimagnam janatam samastam The metaphor of ocean is superimposed here on the earth. In yo 'disad bhesajamrtam, the medicine is spoken of as nectar. In the vocabulary the more noteworthy words are vrsa for dharma which otherwise means bull, that meaning still popping out when it is described bellowing, ninadan deeply ninadan dhiram, when nourished, puskalikrtah, krsna, long pepper, katta, satchel, a word still current in Hindi and other vernaculars. Conclusion The inscription is unique among Thai Sanskrit inscriptions, perhaps all Thai inscriptions in bringing to the fore the care bestowed by the then ruler, the ruler in the 12 th cen. A.D. on public health, the decline of which caused him great worry and prompted him to undertake effective measures for removing the physical sufferings of his people. It is all the more creditable for him that in addition to providing for diagnosis of their ailments by some of the best physicians of the time and the medicines needed for treatment, he saw to it that they are well-fed, the measures detailed in the inscription providing the best testimony to it. The inscription will go down in history as the best literary record of the measures undertaken with meticulous care in the domain of public health.