Eric Strobl

The Re-Building Effect of Hurricanes: Evidence from Employment in the US Construction Industry*

Keywords: JEL Classification: J23, Q54 hurricanes, labour demand, construction industry

We examine the impact of hurricane strikes on the construction industry in US counties. To this end we use a measure of hurricane destruction derived from a wind field model and historical hurricane track data and employ this within a dynamic labour demand framework. Our results show that destruction due to hurricanes causes on average an increase in county level employment in construction of a little over 25 per cent.

**Corresponding author: Dept. of Economics, Ecole Polytechnique, 91128 Palaiseau, France. email: eric.strobl@shs.polytechnique.fr

Section I: Introduction

Natural Disasters, such as hurricanes, can have devastating effects on local economies, often causing billions of damages in buildings and other physical structures, as well as disrupting normal economic activity.

For example, [START_REF] Pielke | Normalized Hurricane Damage in the United States: 1900-2005[END_REF] have estimated that Hurricane Katarina caused over 80 US billion dollars in damages in Louisiana and Missisipi alone, while [START_REF] Strobl | The Impact of Hurricane Strikes on Local Economic Growth Rates: Evidence from US Coastal Counties[END_REF] discovered a loss of around 2 percentage points in economic growth rates in US coastal counties for median sized storms.

However, as Belasen and Polachek (2008) note: " .. a county, business or person's wealth is made up of more than just the stock of assets owned by that person. A major portion of the flow of one's wealth comes from earned income. Thus the question is raised, how can the income-specific and employment-specific effects of a hurricane be measured?" (p.3) Since hurricanes reduce the stock of capital to a suboptimal level, their costs include not only the lost capital but also the loss in output incurred while capital readjusts to its optimal level. By this argument it makes sense to measure the loss in employment and earnings as a result of being at a lower capital stock as an additional cost. Thus, any increase in construction employment from increased economic activity devoted to restoring damaged capital should not be thought of as offsetting the losses associated with the hurricane since this activity reflects resources being utilised to replace the destroyed capital.

In this paper we show that such a `rebuilding' effect of construction employment is large, the implication being that the loss in current output from being at a lower capital stock as a result of a hurricane may be larger than it appears if one fails to recognise this. To this end we use a proxy of local hurricane destruction derived from a physical wind field model within a dynamic labour demand framework of quarterly county level construction data.

Section II: Data and Summary Statistics

Previous studies of the local impact of hurricane destruction in the US have resorted to using simple measures of hurricane incidence or their maximum observed Saffir-Simpson scale as a proxy of their destruction. 1 Here we, in contrast, employ a measure that takes account of the spatial structure and movement of a hurricane, and hence of actual local wind speeds experienced, and the potentially affected population, and then translate these factors into a proxy of local destruction. More precisely, as noted by [START_REF] Emanuel | Increasing Destructiveness of Tropical Cyclones over the past 30 Years[END_REF], both the monetary losses in hurricanes as well as the power dissipation of these storms tend to rise roughly as the cube of the maximum observed wind speed experienced rises. Consequently, he 1 See, for instance, Belasen and Polacheck (2007).

proposes a simplified power dissipation index that can serve to measure the potential destructiveness of hurricanes as 2 :

PDI = ∫ τ 0 3 dt V (1)
The maximum sustained wind speed is V , and τ is the lifetime of the storm as accumulated over time intervals t. Here we modify this index to obtain a quarterly index of potential damage due to hurricanes at the county level using census tract level data. More precisely, the total destruction due to the r=1,…k storms that affected county i at time t is assumed to be :

HURR i,t = ∑∑ = = - m j k r t r j i t r j i w V 1 1 1 , , , , , , 3 (2)
V is an estimate of the maximum sustained wind speed of storm r observed in census tract j at time t. The w's are weights assigned according to characteristics of the affected census track intended to capture geographical differences within countries in terms of the 'potential' damage if a hurricane were to strike. For these weights we use the time varying share of county level population of each individual census tract at t-1, where the underlying argument is that, even if severely 2 This index is a simplified version of the power dissipation equation

rddt V C PD r D t 3 0 0 0 2 ∫ ∫ = ρ π
where the surface drag (CD), surface air density (ρ), and the radius of the storm (r0) are taken as given since these are generally not provided in historical track data. [START_REF] Emanuel | Increasing Destructiveness of Tropical Cyclones over the past 30 Years[END_REF] notes that assuming a fixed radius of a storm is likely to introduce only random errors in the estimation. He similarly argues that surface air density varies over roughly 15%, while the surface drag coefficient levels off at wind speeds in excess of 30m/s, so that assuming that their values are fixed is not unreasonable.

damaged by hurricane winds, sparsely populated areas are unlikely to play a significant role in the overall destruction of physical structures due to hurricanes in a county in any period t.

In order to estimate wind speeds experienced in census tracts within counties we avail of the wind speed estimates that form the basis of the

7

One should note that, since hurricanes tend to lose substantial power as they make landfall due to surface friction, only areas relatively close to the coast are likely to be affected. To isolate the (potentially) relevant counties in the North Atlantic Basin region for our analysis, we used the historical census tract level wind speeds estimated by the HAZUS model and identified all counties that experienced at least one incidence of hurricane level winds since 1900. 7,8 The geographical region of this 'potentially affected' area is shown in Figure 1.

Given the availability of the data for the construction industry we limit our actual econometric analysis to cover the period 1988 through to 2005 and the 974 counties for which data on all construction variables was available. Summary statistics of all our variables are given in Table 1.

Figure 1 also provides a graphical depiction of the average value of HURR by county for the potentially hazardous area over our sample period. As can be seen, the extent of destruction, as measured by our proxy HURR, differed substantially geographically.

Section III: Econometric Analysis

In order to estimate the effect of hurricane destruction on employment in the construction industry we postulate a standard convex 7 There a few isolated counties that experienced no incidence of hurricane level winds since 1900. If these were at least partially surrounded by other 'affected' areas we nevertheless included this in our potentially affected geographic region. 8 The data is not complete for all counties, so that our final data sets constitutes an unbalanced panel.

symmetric specification for the cost of adjustment in labour demand, where its empirical equivalent is: 9, 10 l i,t = α + πl i,t-1 + βw i,t + δy i,t + λHURR i,t +µ i,t

(3) where l is employment, w average monthly wages, and y a proxy for output, all in logged values. HURR is our measure of hurricane destruction, while µ constitutes the error term.

The possible presence of an (unobserved) county specific effect in µ could induce correlation between the error term and the lagged dependent variable, and hence may lead to biased estimates if not controlled for. We follow the general literature and employ the GMM systems estimator developed by [START_REF] Blundell | Initial Conditions and Moment Restrictions in Dynamic Panel Data Models[END_REF] where one simultaneously estimates the equation in levels and first differences, using appropriately lagged differences and lagged levels of the dependent variable as instruments, respectively.

Additionally, we allow for the potential endogeneity of wages and output by instrumenting for these as well. A Hansen test is employed to examine the validity of the instruments, as well as a test of second order correlation, the presence of which would render our estimates inconsistent.

9 See [START_REF] Hamermesh | Labor Demand[END_REF]. 10 One should note that the proposed empirical equation is based on a micro-level model of profit maximization. Consequently, using more aggregate data may introduce an aggregation bias unless there is micro-level homogeneity or a compositional stability condition. In a study of dynamic labour demand in Portugal comparing sectoral estimates of the coefficients on lagged employment, output, wages to those from sectorally aggregated data [START_REF] Varejao | Spatial and Temporal Aggregation in the Estimation of Labor Demand Functions[END_REF] find, however, that these are relatively similar for quarterly data as we employ here.

The results of estimating (3) for a variety of specifications are given in Table 2. In all specifications the Hansen and second order correlation test statistics provide support for the validity of our empirical equation. In the first column we estimated (3) without including our hurricane damage index. Accordingly, the coefficient on lagged employment turns out to be positive and significant, indicating the presence of adjustment costs in labour in the construction industry. Moreover, the estimated median lag of adjustment, 0.91, is well in line with other studies using quarterly data. 11

Similarly we find that the wage elasticity is within the range found in previous studies. 12 In the second column we included our main variable of interest, HURR. As can be seen, hurricane destruction significantly increases employment in construction. We next introduced up to t-3 lagged values of HURR in order to allow for a longer term effect of a hurricane shock. 13 Accordingly, the boom in employment due to hurricane destruction lasts up to two quarters, where the increase in employment is even larger.

However, the overall effect becomes significant within half a year (i.e., quarter t-2). Using the coefficients and means of the variables suggests that the average hurricane shock in a county causes an initial direct increase in employment by 318 individuals, and then by a further 496 in 11 See Hammermesh (1993) for a review of these.

12 See Hammermesh (1993). 13 Further lags than this turned out to be insignificant.

the subsequent quarter. For the averaged sized construction industry in a county this translates into a total increase of a little over 25 per cent.

We can use our result to proxy the additional cost in employment that results from the loss in output while capital readjusts to its optimum level due to a hurricane. Say the percentage change in total employment and construction employment resulting from the hurricane are ε and c ε , respectively, and s c is construction's share of total employment. If we define n ε as the change in employment in nonconstruction activity as a percentage of total employment, it is straightforward to see that:

n cc s ε ε ε = - (4)
For example, in a study of Florida counties Belasen and Polachek (2008) find that total employment falls by 2.4% relative to a neighbouring county as a result of a hurricane. Since our results indicate that construction employment rose by about a quarter and in the US construction generally accounts for roughly 5% of total employment, this would suggest that the true loss in employment associated with the falling non-construction activity may be closer to 3.7%. (3) Instruments employed: lt-2…lt-5, ∆lt-1…∆lt-5, wt-2, ∆wt-2, yt-2, and ∆yt-2 are used as instruments.

(4) HURR is divided through by 100,000. (5) ***, **, and * indicate 1, 5, and 10 per cent significance levels, respectively.

Figure 1: Potentially Affected Area and Average County Destruction in Our Sample

Notes: (1)Area NOT in green is 'potentially affected' region;

(2) White areas within potentially affected region constitutes areas for which no construction data was available.

(3) Grey coloured counties constitute counties within our sample for which there the value of HURR was zero over our sample period. (4) Coloured areas within the potentially affected region constitute counties affected by hurricanes over our sample period, where darker scaled coloring indicates greater average destruction.

  well known HAZUS software, a widely used program developed by the FEMA to enable hurricane damage loss estimation in the US. The wind speeds in HAZUS are generated by using information from the full historical tracks of hurricanes as given in HURDAT 3 , beginning with their initiation over the ocean and ending with their final dissipation, in conjunction with the to date most sophisticated wind field model. In essence the underlying model consists of two main components: (a) a mean flow wind model that describes upper level winds and uses the full nonlinear equations of motion of a translating hurricane to parameterize these, as developed by Vickery et al (2000); and (b) Vickery et al (2008)'s boundary layer model Eric Vickery's papers not referenced that allows one to estimate wind speeds at the surface of the earth over a set of rectangular nested grids given the estimated upper level wind speeds and is based on a combination of velocity profiles computed using dropsond data and a linear hurricane boundary layer model. The advantage of the HAZUS model, compared to earlier methods, lies in producing better estimates of the effect of the sea-land interface in reducing wind speeds and a more realistic representation of the wind speeds near the surface. 4, 5 In its most recent release of HAZUS (version MR3), this methodology was implemented to generate wind speeds at ?? the census tract level using historical hurricane tracks of Category 3, 4 or 5 storms (at the time of U.S. landfall) from 1900 through 2006. 6 Our measure of census tract level population share figures used for weights in (2) are derived from the dicennal population census 1980, 1990, and 2000, where the calculated population shares were linearly interpolated to estimate quarterly values for each census tract. Data that allow us to estimate a dynamic labour demand equation for the construction industry are taken from two sources. Firstly, quarterly wage rates and employment are from the Quarterly Census of Employment and Wages available from 1975. Secondly, since no direct proxy for quarterly output in the construction industry at the county level is available, we use as an indicator the quarterly value of new privatelyowned residential housing units authorized by building permits, as derived from the Census Bureau survey, which collects monthly figures for each county collected since 1988.

Table 1 : Summary Statistics

 1

	Variable	Mean		Standard Deviation
	l	6.73		1.84
	w	1.43		1.57
	y	13.84		4.27
	HURR/100000	0.001		0.021
	Table 2: Estimation Results
		(1)	(2)	(3)
	l i,t-1	0.460*** 0.460*** 0.461***
		(0.024)	(0.024)	(0.024)
	w i,t	-0.481*** -0.481*** -0.478***
		(0.027)	(0.027)	(0.027)
	y i,t	0.057*** 0.057*** 0.057***
		(0.004)	(0.004)	(0.004)
	HURR i,t		0.533*** 1.223**
			(0.181)	(0.551)
	HURR i,t-1			1.903***
				(0.732)
	HURR i,t-2			-0.220
				(0.661)
	HURR i,t-3			0.743
				(0.674)
	Sample Size	54842	54842	54842
	Counties	974	974	974
	AR(2) test statistic	0.12	0.08	0.12
	AR(2) p-value	0.907	0.936	0.901
	HANSEN test statistic 963.88	964.34	959.16
	HANSEN p-value	0.405	0.401	0.677

Notes: (1) Time dummies included; (2) Robust standard errors in parentheses;

The HURDAT database consists of six-hourly positions and corresponding intensity estimates in terms of maximum wind speed of tropical cyclones in the North Atlantic Basin over the period 1851-2006 and is the most complete and reliable source of North Atlantic hurricanes; seeElsner and Jagger (2004).

Extensive verification through comparison with real hurricane wind speed data showed that this new wind speed model provided a good presentation of hurricane wind fields.

One may also want to note that, in comparison,

We would like to thank Frank Lavelle for provision of the data.


elisa freschi

Reconstructing an Episode in the History of Sanskrit Philosophy: Arthāpatti in Kumārila 's Commentators.....................................

Paolo giunta

Il rapporto di Śāntarakṣita con Bhartr¢ hari. Edizione critica della Śabdabrahmaparīkṣā e dello Sphoṭavādakhaṇḍana......................

dominic goodall A Glimpse of Classical Saiddhāntika Theology in a Cambodian

Epigraph: A Fresh Edition and Translation of the Sanskrit Śaiva Hymn K. 570 of Banteay Srei.....................................................

alessandro graheli

Predestination of Freedom in Rūpa Gosvāmin's Theology of Devotion.............................................................................

Kengo Harimoto

Chiara neri

A Phenomenology of Dreams in Theravāda Buddhism: An Annotated Translation of the Tenth Chapter of the Sārasaṅgaha by Siddhattha Thera.............................................

9

Table of Contents

Cristina Pecchia

With the Eye of a Scholar and the Insight of a Physician: Gangadhar Ray Kaviraj and the Carakasaṃhitā.......................... gianni Pellegrini On prahasann iva. Bhagavadgītā 2.10 in the Light of Traditional Commentaries..........................................................................

Stefano Piano

Qualche riflessione sui diversi tipi di ṣaḍaṅgayoga.......................

Cinzia Pieruccini

Transition and Transformation: On the Roles of Parks and Gardens in Early India......................................................

isabelle ratié Some Hitherto Unknown Fragments of Utpaladeva's Vivr¢ ti (IV):

On Non-being and Imperceptible Demons....................................

małgorzata Sacha

Imagine the world… Abhinavagupta vis-à-vis the Psychoanalytic Mystic....................................................................................

alexis Sanderson

The Meaning of the Term Trairūpyam in the Buddhist Pramāña Literature................................................................. Cristina Scherrer-Schaub D'impronte e ombre tra India e Grecia. Questioni e visioni di storia del pensiero politico e filosofico tra il V e il II secolo a.C..................

francesco Sferra

The Second Chapter of the Abhidharmasamuccayakārikā by Saṅghatrāta........................................................................ federico Squarcini Ecce yoga. Il miraggio del nome, il fantasma della salute e la concomitanza delle 'cose' qualsiasi...................................... my first encounter with Raffaele Torella was as an examiner at my doctoral viva in oxford in 1996, where he offered, as expected, valuable criticisms and comments. after that was over, since he had been broadly appreciative, i felt emboldened to invite him to dinner the following day, which enabled me to see another side of him than that of the renowned Sanskritist and connoisseur of such subjects as Śaiva thought. For what i remember chiefly about the evening was that soon after he arrived he delivered a sensuous encomium of my brother's curvaceous viola da gamba. over the subsequent years we meet at the occasional conference and have maintained vicarious contact through his many wide-roaming students. one particularly stimulating article of his spurred me to produce a sort of rejoinder, when i chanced upon further evidence that enabled a refinement of the picture that he had drawn up of the mesoteric tattva s of the mantramārga, namely his 'The kañcuka s in the Śaiva and Vaiṣñava Tantric Tradition: a Few considerations between Theology and Grammar' [START_REF] Torella | The kañcukas in the Śaiva and Vaiṣñava Tantric Tradition: a Few considerations between Theology and Grammar[END_REF], but that rejoinder has recently been published (Goodall 2016) and so cannot be offered for this volume. instead, the following piece, about a short epigraphic text that bears witness to the broad reach of one part of the Śaiva tradition that Raffaele Torella has spent much of his life studying and expounding, is offered in his honour.

Presented below is a fresh edition and translation, followed by notes, of an eleven-verse Sanskrit hymn to Śiva from a 10 th -c. inscription from one of the most beautiful Śaiva temples ever constructed, Yajñavarāha's jewel-like temple of Tribhuvanamaheśvara at Īśvarapura or, as it is known today, Banteay Srei, in cambodia. So much about the iconography, architecture and dating was misunderstood or still unknown at the time of the first booklength study (Parmentier, Goloubew & Finot 1926) of the temple, and although publications have appeared that have brought our understanding of some aspects of the foundation more nearly upto-date, such as Bourdonneau 1999 for the iconography, much more could and should be said about the epigraphic corpus of Banteay Srei (K. 568-575, K. 842, K. 869, and the closely related inscriptions K. 619-620 and K. 662) and all the clues it offers for cambodian history. Several improvements can now be proposed to the readings and interpretations of the other inscriptions, but these will have to appear in subsequent publications, currently being prepared by a team of scholars. 1 What is unusual about the Sanskrit text of the inscription presented in this article (K. 570) is that it contains no allusions to cambodian temporal power: it appears to be purely a hymn of praise to Śiva. it is therefore of no particular interest for the reconstruction of event-driven political history and appears to have been somewhat cursorily edited and translated into French. The fragmentary text in Khmer that follows it, which begins with the śaka date 891, in other words 968 cE, refers to donations made in the name of Jayavarman V and Rājendravarman and has been more carefully scrutinised by coedès, in ic i, pp. 144-147. on the face of it, the Sanskrit and Khmer texts of K. 570 could be supposed to have nothing to do with one another, and yet they appear to have been deliberately conceived to appear together on the same stone, whose position at the outer entrance of the temple, perhaps the innermost point to which most visitors would have had access,2 seems to be a significant one. Further reflections on this position and on the way in which the Sanskrit and Khmer texts interact may be found in [START_REF] Bourdonneau | Redéfinir l'originalité de Banteay Srei : Relation entre iconographie et architecture[END_REF]. The present article will only treat of the Sanskrit text, in which several readings can be improved, some of them because of an extra missing sliver of inscribed stone that must have been discovered and set in place at some time after the EFEo estampages were made. other than that its edited text was palpably improvable, what made K. 570 especially intriguing to me is that it alludes to theological debates in a manner that is so abstruse that it is arguable that a couple of its stanzas (ii, iii and perhaps Vi, if i have grasped its meaning correctly) can only really be understood if one has read the discussions of some of the later of the pre-10 th -c. Siddhāntatantras, in particular the Kirañatantra and Parākhyatantra.

That such works should have reached cambodia by the 10 th century is not in itself surprising, since we have plentiful evidence, for instance, of Śaiva initiation names ending in °śiva from the Khmer epigraphical record, 3 and we know of allusions to particular Saiddhāntika scriptures. But such hitherto discovered references, even when they are found in inscriptions of later centuries, have all been to scriptures that seem more archaic than the Parākhyatantra and the Kirañatantra, 4 namely the Sarvajñānottara, 545 the Guhyasūtra of the Niśvāsa5 and, from the foundation inscription of Banteay Srei itself, the Pārameśvaratantra.6 conversely, for certain scriptures that appear to have had a huge impact in various parts of india, such as certain recensions of the Kālottara,7 we find no clear evidence of their having been used and studied at all by the Khmers. of course it is perfectly possible that such scriptures were widely read among the Khmers too and that they have simply left no detectable trace in the inscriptions hitherto brought to light. nonetheless, the picture that might seem to have emerged from the epigraphical evidence known thus far was of a relatively conservative (seen in terms of developments in paddhatis and commentaries produced in india) form of the Saiddhāntika religion among the Khmers, one that drew upon old scriptures that were no longer of the first importance to indian theologians and liturgists. For the Niśvāsa, Pārameśvara and the Sarvajñānottara are relatively little quoted as authorities (compared for instance with the Mataṅgapārameśvara, Mr¢ gendra, Kiraña, and Parākhya) by indian Śaiva authors from the tenth, eleventh and twelfth centuries. The Niśvāsa and Pārameśvara appear indeed never to have received commentaries in this period. 8 The Sarvajñānottara evidently did receive commentaries, one of which survives, by the 12 th -c. South indian exegete aghoraśiva, but this is arguably not because it had never been superseded by scriptures that were theologically or otherwise more up-to-date, but rather for exactly the opposite reason: the Sarvajñānottara propounded a central doctrine that had long been definitively abandoned by Saiddhāntika thinkers, namely a form of ontological non-dualism, and it seems therefore to have been commented upon by aghoraśiva precisely so that he could subvert its teachings by showing that every passage of the scripture that seemed to support out-of-date theological positions 546 could be shown to bear another interpretation in line with classical doctrine. 9 now although neither of them has as yet been fully edited, both the Sarvajñānottara and the Niśvāsa have survived to the present day and we can know what they contain. only parts of the old Pārameśvara have been transmitted to us, thanks to the 9 th -c. nepalese manuscript kept in the cambridge University library, 10 and the 12 th -c. Prāyaścittasamuccaya of Hr¢ dayaśiva, 11 which incorporates some chapters of the scripture. Judging from the Niśvāsa and the Sarvajñānottara and from what survives of the Pārameśvara, it is clear that a form of the Śaiva religion based just on these sources would be different in important ways from the classical Śaivasiddhānta of the tenth to twelfth centuries as formulated by Bhaṭṭa nārāyañakañṭha, Bhaṭṭa Rāmakañṭha, Bhoja, Somaśambhu, aghoraśiva and his immediate disciples. For those scriptures, for instance, appear not to have firmly settled on a dualist doctrine, and they do not make reference to what became a central tenet of the system for theologians, namely the idea that an ontologically distinct impurity (mala) blocked the potentially infinite powers of knowledge and action of every soul other than Śiva. 12 The testimony of K. 570, however, suggests that the Khmers, from at least the 10 th century, did not just have such archaic scriptures on which to base their notions of the doctrines and practices of the Śaivasiddhānta. in the annotation below, a few echoes in K. 570 of the Parākhya and Kiraña have been pointed up. in some cases, the echoes in question could well be reverberating from other sources too: the image of one moon reflected on many and various watersurfaces, for example, which we encounter in stanza iX, is indeed found in the Parākhya, but also in the Raghuvaṃśa, the Haravijaya and other cambodian inscriptions, as we note below. But stanzas ii and iii contain something more distinctive: a dualist argument

547

A Glimpse of Classical Saiddhāntika Theology in a Cambodian Epigraph 9 Some discussion of this may be found in Goodall 2006. 10 mS add. 1049: https://cudl.lib.cam.ac.uk/view/mS-aDD-01049-00001/1. 11 a transcription of this work is published as an appendix to Sathyanarayanan 2015.

12 For a more detailed account of the archaic features of the teachings of the Niśvāsatattvasaṃhitā, see Goodall, Sanderson, isaacson, et al. 2015: 30-66. The absence of mala, both in the Niśvāsa and in other early scriptures, including the Sarvajñānottara, is mentioned there on pp. 40-42.

for the proof of a creator god, which could incidentally also have come from other sources, but expressed here in a convoluted manner that calls to mind the ways in which this proof is presented in the Kiraña and Parākhya.

a further consideration makes this short composition seem typical of the classical Śaivasiddhānta: whereas hymns to the di vine naturally enough often take the form of emotional poetic effusions, the few surviving pre-12 th -c. stotra s of the Śaivasiddhānta 13 tend to be pieces of rather dry catechesis, furnishing their users, for instance, with mnemonic versification that helps them remember a sequence of rituals, like Jñānaśambhu's Śivapūjāstava, or a sequence of visualisations for daily worship, like aghoraśiva's Pañcāvarañastava or Trilocanaśiva's Dhyānaratnāvali, 14 or, perhaps most tedious of all, distortive exegesis of the numinous and mysterious words of an ancient mantra to make them encoded with established doctrines, like Bhaṭṭa Rāmakañṭha's Vyomavyāpistava. in such compositions, we typically encounter neither the elegant wit nor the emotion of, for instance, Utpaladeva's Śivastotrāvali. one reason for this dryness, it seems to me, is built into the religion: the usual means for religious advancement are all of extremely limited soteriological value. Knowledge acquired through meditation, moral rectitude, piously motivated acts that help others, any signal manifestation of devotional fervour, including fasting, pilgrimages, participation in festivals -all these may produce merit (puñya), but it is ultimately only one ritual, that of initiation (dīkṣā), that makes salvation possible. Even though a place is found in the Śaivasiddhānta for all the above-mentioned religious phenomena and activities, their importance is inevitably diminished by this almost mechanistic model, which much of the Saiddhāntika literature of the tenth to twelfth centuries is devoted to setting out and defending. it is therefore not wholly surprising that the Sanskrit stotra of K. 570 should belong to a didactic s chool of hymn-writing, in which each stanza scores some theological point, for Yajñavarāha, the founder of the temple, was clearly a Saiddhāntika. 15The door-jamb on which K. 570 is inscribed is situated on the Southern side of the second door frame (as one approaches the temple) of an outer gopura along the Eastern approach to the temple. its location is indicated by Finot (1926: 69) by a '1' on the schematic plan of the gopura that he has given as Figure 14. 16 Since the door-frame is narrow and gives access to the temple, which appears to receive hundreds of tourists a day, my inspection of it on the only occasions when i was able to spend time examining it,17 seemed to be constantly interrupted by visitors entering and leaving. naturally, they were oblivious to its content and significance, and i overheard several being told that the text was in Pali, a myth that i have also heard repeated by misinformed guides about the Sanskrit inscriptions at mahabalipuram.

Edition and Translation of K. 570

The text here constituted is based on the edition of louis Finot (1926: 71-74) and on the examination of the door-jamb in situ, as well as of various photographs of the door-jamb and of photographs of the estampages of the EFEo grouped under the number n. 421. i first attempted to edit and annotate the text in January 2012, at the suggestion of Gerdi Gerschheimer, in order 549 to present it in the seminar jointly chaired by him and by claude Jacques at the École pratique des hautes études as part of the project 'corpus des inscriptions khmères.' i am grateful to both of them and to the participants in the seminar for their contributions to the understanding of the text. The single and double dañḍa s added by Finot (passim) have been removed, since they appear to be editorial additions. majumdar also included this inscription in his anthology (1953: 280-281) and a couple of his conjectures have been mentioned in the apparatus below; but, since he does not offer a translation or a discussion of how he interpreted the text and did not consult estampages or the inscription itself, it did not seem useful to note systematically every point of detail in which his text diverges from ours. note that the edition below does not include the conclusion of the inscription, which is in Khmer and which has been edited and translated by coedès (ic i, pp. 144-146).

in the edition below, i have followed the conventions of the ciK project in placing partially legible syllables within round brack ets and syllables that i have supplied that are not legible (but that may once have been) within square brackets. The sequence '(dh/v)' indicates that one might read 'dh' or 'v'. i have not explicitly transcribed the virāma -marks (at the end of iVb, for instance, i could have transcribed 'jagat_' instead of just 'jagat'), because there seemed to be nothing to be gained from doing so in this particular inscription, since no part of it is in Khmer, whose orthographic latitude may make recording such a detail potentially worthwhile. Following a suggestion of Vincent Tournier, i have employed a diamond symbol (◊) to indicate the space consistently left after each odd-numbered pāda: one advantage of this convention is that it allows one to distinguish the engraver's spacing, which emphasises metrical structure, from word-spacing, which has of course been introduced by the editor. When one examines the stone today, there really appears never to have been a final m, but cf. iiib below: in any case, sense prompts us to imagine that the author intended one. There are a few other cases below of missing final visarga s or missing final letters with virāma s (iiib, Vb, Vib, Viiib): could the text have been copied from an exemplar in which these details were noted with a convention that confused the stone-cutter? …[Śiva,] who is inferred to be the creator imbued with consciousness (cidācitaḥ) since the [ultimate] material cause, [namely māyā,] time, the unmanifest, [which is prakr¢ ti, the material cause of the Sāṅkhyas] and [the retributive force of souls'] own actions are [all] insentient (ācaitanyāt), because creatures [that make up the universe] come into being;

iii.

(5) kartr¢ tve yugapan nānā◊kāryyotpādasya darśanā[t] (6) nityānuttarasarv(v)ārthaṃ ◊ yasya j(ñ)ānam asādhanam • b. darśanā [t] ] darśanān Finot as in iib, the stone looks as though it never had a final letter here, and yet there is perhaps a trace of a virāma, and Finot reports a final n., so perhaps the stone has worn in an unexpected way just at this point • cd. °sarv(v)ārthaṃ yasya j(ñ)ānam ] °sarvārtthaṃ yasya j[ñ]ānam Finot The body of the ñ, below the j, is no longer visible because of a break in the stone, but its tail folds underneath and round the letter and the top of this tail is visible in front of the j (unless one assumes it to be the mark of a long ā attached to the previous letter, thus yielding the reading yasyāj[ñ]ānam, which would be difficult to interpret). For an example of a jña the tail of whose ña folds around the letter in this way, see °lipijña°in stanza XXi of K. 842, estampage n. 1090 of the EFEo, line 21. Both stanzas i and V allude to the view that Śiva and his Śakti are ontologically inseparable. This notion is alluded to in a range of Śaiva works, both Saiddhāntika and non-dualist. We find it, for instance, in Sadyojyotiḥ's Tattvasaṅgraha, stanza 52 (in the edition of Filliozat): it is also to be found in Somānanda's Śivadr¢ ṣṭi (3.2c-3):

na śivaḥ śaktirahito na śaktir vyatirekiñī || śivaḥ śaktas tathā bhāvān icchayā kartum īhate | śaktiśaktimator bhedaḥ śaive jātu na varñyate ||

Śiva cannot be devoid of Śakti, nor can Śakti be separate [from Śiva]: Śiva is empowered [with Śakti] and thus strives to create entities by [nothing more than His] desire. in Śaiva [thought], a difference between Śakti and the Possessor of Śakti cannot be described.

one more text is worth quoting from that expresses this idea, namely the Vijñānabhairava (18-19b), since, as in the inscription, it compares the relationship between the two as like that between fire and heat:

śaktiśaktimator yadvad abhedaḥ sarvadā sthitaḥ | atas taddharmadharmitvāt parā śaktiḥ parātmanaḥ || na vahner dāhikā śaktir vyatiriktā vibhāvyate |

Since there is always no difference between Śakti and the Possessor of Śakti, therefore the Supreme Power belongs to the Supreme Soul by a relation of property and its property-bearer. The power [of fire] to burn cannot be conceived of in dissociation from fire.

Perhaps, apart from the allusion here to the Śaiva view that Śiva and Śakti are ontologically inseparable, there is also an allusion to a Vaiśeṣika notion of the cognition of yogins (yogipratyakṣa) accord ing to which yogins may perceive such normally impercep-tible things as the inherence relation (samavāya) between a property (here 'heat') and the substance in which it inheres (here 'fire'). See isaacson 1993 (quoted by Torella 2012) for a translation of the relevant passage of the Praśastapādabhāṣya.

in that case, this would be a joke on more than one level, since Saiddhāntika thinkers do not follow Vaiśeṣikas in positing the existence of samavāya any more than they believe in an ontological difference between Śiva and Śakti. Both stanza i and stanza V arguably leave the innocent reader in doubt as to whether or not śakti and śaktimān (or dharma and dharmin) can at some level be distinguished.

Stanza ii

This stanza contains a common proof of the existence of a creator god: the various other factors that are sometimes posited to be causes that might account for the production of the universe are insentient, whereas, since the universe is a complex entity, a sentient being must be posited to account for its ordered nature. among Śaiva scriptures, we find this position set out, for instance, in Parākhyatantra 2.2-3:

mūrtāḥ sāvayavā ye 'rthā nānārūpaparicchadāḥ | sthūlāvayavaśiṣṭatvād buddhimaddhetupūrvakāḥ || ato 'sti buddhimān kaścid īśvaraḥ samavasthitaḥ | pratipannaḥ svakāryeña dr¢ ṣṭenātrānumānataḥ ||

all things that are endowed with form, that are made up of parts, that have various forms, because they are distinguished by having gross parts, must necessarily depend on a sentient cause. Therefore, there exists some sentient [cause]. [and that is] proved to be the lord. He is known, according to this system (atra), by inference, because of His effects, which we directly experience. 18i have assumed cidācitaḥ in stanza ii to mean 'sentient' -literally 'filled with (ācitaḥ) consciousness (cid°)' -, and so to be the equivalent of buddhimān in Parākhya 2.3.

For a rejection, on the grounds of its sentience, of the possibility that the retributive force of individual souls' past actions might 556 account for creation, we may turn once again to the Parākhyatantra (2.12), refuting the view that the universe was ever not the way it now is: kṣiter evaṃvidhaṃ rūpaṃ na kadācid anīdr¢ śam | tanvādeḥ kārañaṃ karma; kalpitena matena kim ? ||

The form of the earth is thus; it was never not thus. The cause of bodies and such (tanvādeḥ) is [the retributive force of ] past action. Why trouble with some artificial theory (matena)? 19We may compare this also with Kirañatantra 3.12, which could be one of the passages echoed with ācaitanyāt : sthūlaṃ vicitrakaṃ kāryaṃ nānyathā ghaṭavad bhavet | asti hetur ataḥ kaścit. karma cet ? na hy acetanam || [The universe is] gross, diverse, [and therefore] an effect, like a pot. it cannot be otherwise. and so there exists some [instigating] cause. What if it is karman [that is the cause of the universe]? no, because [karman is] insentient. 20 as for the noun ācaitanya, formed from acetana with vr¢ ddhi of both the first and the second syllable, this is common in Śaiva works from those of the 7 th -c. thinker Sadyojyotiḥ onwards. an example occurs, for instance, in Sadyojyotiḥ's Mokṣakārikā 135ab: ācaitanyaṃ kathaṃ cānye kaivalyaṃ mokṣam ūcire | How can some claim that absence of sentience is the state of isolation that is liberation? Finot's attempt at a translation of this and the following stanza (1926: 73) demonstrates how obscure this inscription may appear to someone not exposed to such above-quoted Saiddhāntika literature: 557 lui qui, à prendre pour point de départ l'intellect, est indéterminé par son action propre, du point de vue de la matière et du temps ; qui, condensé par la pensée, est inféré comme agent par suite de la naissance des mondes ; lui dont la connaissance, dans son rôle d'agent, issue du spectacle de la production simultanée des divers effets, est stérile pour tous les buts éternels et transcendants ; …

Stanza iii

With this stanza, the same line of argumentation is expanded upon in a way that suggests more strongly an indebtedness to the latest of the pre-10 th -c. Saiddhāntika scriptures such as the Kirañatantra and the Parākhyatantra, since the stanza would arguably be hard to understand without laying it beside them. We may take first Kirañatantra 3.9c-11d:

vaikarañyād amūrtatvāt kartr¢ tvaṃ yujyate katham? || yathā kālo hy amūrto 'pi dr¢ śyate phalasādhakaḥ | evaṃ śivo hy amūrto 'pi kurute kāryam icchayā || icchaiva karañaṃ tasya yathā sadyogino matā | śalyākr¢ ṣṭikaro dr¢ ṣṭo hy akṣahīno 'pi karṣakaḥ ||

How is it possible for Him to be a creator, since He lacks the means and is not embodied? [no,] because just as time, although it is not embodied, is known from experience (dr¢ śyate) to bring about results, so too Śiva, although He is not embodied, produces effects by His will. Will alone is His instrument, just as [will] is held [to be the instrument] of a true yogin. although it is devoid of senses, a magnet is observed to draw out [iron] i am grateful to isabelle Ratié for having corrected my interpretation of this stanza. as she observed to me in correspondence (of 9 march 2019), yugapat seems to allude to the first part of the classical dilemma used by the Buddhists (echoed in the Parākhya) against the proof of Īśvara: if God is eternal and unchanging, he must surely create all effects simultaneously, since there is no reason for any of them to arise before or after the others, but this contradicts experience, since we observe that the various effects in the universe do not occur all at once. and so God's immutable power of knowledge cannot be the sole cause of creation.

Stanza iV

This stanza makes use of an idea that has been much used in invocations since the Ābhijñānaśākuntala, namely the notion that the universe is sustained by the five elements, along with the sun, moon and the sacrifice or sacrificer. This formulation is particularly close to that of the foundation inscription of the eastern mebon temple, K. 528, stanza iV: This close echo need not, of course, lead us to conclude that one and the same poet was involved, since the author of K. 570 may simply have been imitating K. 528. But it is suggestive, and there are other echoes to be found between the more pronouncedly Śaiva verses in the mebon inscription and another epigraph in Banteay Srei, namely the foundation inscription K. 842, whose opening pair of verses echoes the opening of the mebon, as i shall explain at greater length in my forthcoming fresh edition and translation of K. 528 (Goodall forthcoming), and whose fourth verse occurs also as stanza 173 of K. 528. it is not inconceivable that all three inscriptions (K. 570, K. 842 and K. 528) should have been produced by Yajñavarāha, but it cannot be ruled out that whoever composed the Sanskrit texts of K. 570 and K. 842 might simply have studied and been influenced by K. 528.

Stanza V

The translation assumes the word vaddhvā where the stone is damaged, which is perhaps conceivable, but what is visible looks perhaps most likeddhā, without a further subscript v.

apart from other resonances, some of which have been pointed up in the annotation to the opening stanza of the inscription, this stanza alludes of course to the resoundingly famous opening of the Raghuvaṃśa (1.1):

vāgarthāv iva sampr¢ ktau vāgarthapratipattaye | jagataḥ pitarau vande pārvatīparameśvarau ||

For the success of [this composition of] words and meanings i venerate the parents of the universe, Pārvatī and Parameśvara, entwined together like word and meaning.

560

Stanza Vi if this stanza has been correctly interpreted, which is far from certain, there may be a further allusion to a doctrine that we find in the Parākhyatantra. For where it is more typical to describe the properties of god in other ways, for instance as being six divine characteristics that find expression in Śiva's six aṅgamantras (a view put forward, for instance, with quotations, in Trilocanaśiva's commentary on the opening of the Somaśambhupaddhati, see S.a.S. Sarma's forthcoming edition), the Parākhyatantra (15.62-68) instead speaks of Śiva (and of the perfected soul) as possessing qualities that are transcendent forms of Dharma, Jñāna, Vairāgya and aiśvarya (saddharma, sajjñāna, etc.), these being usually the names of the four positive properties of the individual soul's intellect (the buddhidharma s), with the other four buddhidharmas being their opposites (pratidvandva).

Stanza Vii

This refers to Śiva saving the universe from the Kālakūṭa poison by swallowing it, a myth that is alluded to in Kirañatantra 1.4.

Stanza Viii

if we were to understand sthitāḥ, instead of sthitān (where the stone really seems to have sthitā), then perhaps we could understand as follows:

…adopting [particular] speech, dress, conduct and characteristics, remaining (sthitāḥ) [dressed with particular] aspects/parts of whom, who [in fact] has all things as His nature, people of little intellect dispute among themselves; in either case, we assume that the stanza alludes to the imitation of various divinities' supposed forms, which is a common form of religious observance (vrata) in classical indian religions.

Stanza iX

This is certainly not a straightforward stanza, since the parallelism is not strict: the reader is not supposed to understand that Śiva being the source of all scriptures is parallel to the moon being the source of all water-bodies. What we assume to be meant is rather that the one god Śiva, as the source of all scriptures, however different they may appear to be, can be known in some fashion through those teachings, in spite of the differences in conception that make those scriptures seem mutually incompatible, just as the one moon can be seen reflected variously in the surfaces of an infinite number of different water-bodies. This might make the moon seem both plural and various, according to the varying degrees of stillness or turbidity of the water-bodies in which its reflection appears, but we know it to be in fact one.

Here there is once again an echo of Kālidāsa, for we find a similar image in Raghuvaṃśa 10.67:

vibhaktātmā vibhus tāsām ekaḥ kukṣiṣv anekadhā | uvāsa pratimācandraḥ prasannānām apām iva ||

The all-pervading lord, though one, divided himself into many and dwelt in their wombs, as the reflection of the moon divided within patches of clear water. 24But the poet might also have been influenced by this passage of the Parākhyatantra 1.42-43b: We should note that the image of the moon multiplied in its reflections is not used here as it is commonly used elsewhere, namely to support a non-dualist ontology, but instead as an image of how Śiva shines out, differently distorted, from every scriptural authority.

For the claim that Śiva is ultimately the source of all authoritative writing, see for example the account of different branches of literature emanating from Śiva's five faces given in the Niśvāsamukhatattvasaṃhitā: on mountains such as mount Krauñca, i have been asked by all the gods, deluded because of cosmic illusion, and by sages desirous of [supernatural] enjoyments, 32 turning their faces from the path of liberation, for mantras and for ascetic practices and religious observances, and for settled doctrines and ways of casting

565

A Glimpse of Classical Saiddhāntika Theology in a Cambodian Epigraph 31 Tr. Kafle 2015: 289. 32 When this passage is quoted in Goodall 2006, along with some of Umāpati's introduction to it (p. 111) and with a French translation (p. 101), bhogārthair mokṣamārgaparāṅmukhaiḥ is taken instead to mean 'turned away from the path leading to liberation by the objects of the senses' ('détournés de la voie qui mène à la délivrance par les objets des sens'), which now seems to me less likely. spells.33 They in turn (te 'pi) [received] various sorts of scriptures: [some received a message of] duality, [in which reality is] divided up into many divisions, o Son of Pārvatī; others non-duality; and others again duality-cum-non-duality. in accordance with the capacity of the askers i taught scripture in various ways, [involving] various sorts of power-seeking practices and mantra-inflections for mantras. To each person i teach what they ask in accordance with that person's disposition (bhāvena). can i teach any one thing to someone when they expect quite another, o Ṣañmukha? i have deluded everyone with various compositions of scripture.

Stanza X

There seems to be an allusion here to Raghuvaṃśa 3.49, in which indra lays exclusive claim to the name Śatakratu ('of a hundred rages/sacrifices'), mentioning that Puruṣottama similarly belongs only to Viṣñu, and that Īśvara, or rather maheśvara, belongs only to Śiva: harir yathaikaḥ puruṣottamaḥ smr¢ to maheśvaras tryambaka eva nāparaḥ | tathā vidur māṃ munayaḥ śatakratuṃ dvitīyagāmī na hi śabda eṣa naḥ || Just as Viṣñu alone is remembered as 'Best of Souls,' and the threeeyed Śiva is maheśvara, noone else, so too sages know me to be 'of a hundred sacrifices': this expression of mine applies to no other person.

Stanza Xi a passage that the 16 th -c. South indian writer appayadīkṣita presents as a quotation of the Śivapurāña speaks of how one should visualise Śiva within a liṅga, where he takes residence in spite of being omnipresent, and this is explained using, as here, the expression kr¢ tāvāsaḥ ('having made his dwelling [here]'), but once again with a play upon the word, in this case effected by following it with the word sarvavāsaḥ ('who wears all forms/dwells in everything'). The purported quotation begins (p. 65) with the five following half-lines, which i have not been able to locate in the various voluminous bodies of text that ascribe themselves to the Śivapurāña. They may serve here as a commentary on the expression liṅgamūrttiḥ. There follow (as though they all formed one quotation) another twenty-one verses, many of which occur in different places in the second chapter of the first half of the Vāyavīyasaṃhitā, ascribed to the Śivapurāña. We skip here the next four of them, all about how Śiva is to be thought of in this context, as well as the concluding sixteen, and we turn to the verse that furnishes the relevant wordplay (p. 66), which is also one of the verses to be found in the Vāyavīyasaṃhitā: 34 sarvoparikr¢ tāvāsas sarvavāsaś ca śāśvataḥ | ṣaḍvidhādhvamayasyāsya sarvasya jagataḥ patiḥ ||

The lord of this entire universe, which consists in the six-fold [cosmic] path, 35 has made His dwelling above all, and [yet] dwells in all, eternal.

567

A Glimpse of Classical Saiddhāntika Theology in a Cambodian Epigraph 34 Vāyavīyasaṃhitā Pūrvabhāga 2.52. For the numbering, i follow here the appendix of Barois 2012, which usefully collates the readings of two earlier editions that have different chapter-divisions and therefore different verse-numbering. Both those editions read sarvavit here in place of śāśvataḥ.

35 For the six paths into which the cosmos may be divided, see, e.g., Tāntrikābhidhānakośa iii s.v. tattvādhvan and padādhvan.

Bibliography

Some of the items in this bibliography are not named in the text above, but they have in fact been referred to here in as much as they give editions and translations of inscriptions that i have consulted and mentioned. Thus, i have used Finot 1925 for K. 528. others appear in the Inscriptions du Cambodge (ic) of coedès, whose eighth volume furnishes a concordance from which it can be determined where the various inscriptions published before that eighth volume have appeared.

  A Few Notes on a Newly Discovered Manuscript of the Śivadharma Corpus 1................................................................................ Harunaga isaacson Vasiṣṭha's Ashram: A Translation of Sarga 1 of Kālidāsa's Raghuvaṃśa into English Verse................................................. volume ii mrinal Kaul A Preliminary Note on the Manuscripts of the Tantrālokaviveka.... yohei Kawajiri A Report on the Newly Found Manuscript of the Īśvarapratyabhijñāvivr¢ ti..................................................

  antonio rigopoulos Prahasann iva. On Kr¢ ṣña's Hint of Laughter in Bhagavadgītā 2.10.............................................................. margherita Serena Saccone and Péter-dániel Szántó A Fragment of Pramāña from Gilgit...........................................

  i. [pāda a, ma-vipulā: ˘ -˘ --/ --˘ ; pāda c, ma-vipulā: --˘ --/ ---] (1) vivicya bhedaṃ paśyanti ◊ yayor dhyānadr¢ śo niśa(m) (2) agnyuṣñatāvad bhūyāstāṃ ◊ śivaśaktī śivāya vaḥ • a. bhedaṃ ] chedaṃ Finot; cedaṃ majumdar • b. niśa(m) ] niśam Finot may Śiva and Śakti bless you (bhūyāstāṃ … śivāya vaḥ), the difference between which, which is like the relation of Fire and Heat, [only] those who see through their meditation, constantly perceive; ii. (3) ācaitanyād upādāna◊kālāvyaktas(va)karmmañā[m] (4) janmanā jagatāṃ karttā◊numito yaś cidācitaḥ • b. °kālāvyaktasvakarmmañā[m] ] °kālāvyaktas svakarmmañā Finot

…

  [and yet] whose [power of] knowledge, which is eternal, unsurpassed, omniscient, cannot be the[sole] instrument for Him to be the creator [of the universe], because[otherwise] we would observe the arising in a simultaneous way of[all] the various effects [making up the universe];iV. (7) kṣityādibhiḥ prasiddhābhi◊s tanubhis tanvatā jagat (8) uccaiḥ kārañatā khyātā ◊ yenānakṣara(m ā)tmanaḥ• b. jagat ] ja[gat] Finot • c. khyātā ] °khyātā Finot • d. yenānakṣara(m ā)tmanaḥ ] yenānakṣaram -˘ -FinotThe last syllables of pāda s b and d are now plainly visible (in 2016) on a fragment of stone that must have been missing when EFEo estampage n. 421 was made, upon which Finot based his edition of the text(thus Finot 1926:70). …who, sustaining the universe with his well-known 'bodies,' consisting of earth and the others, has proclaimed loudly,[but] without syllables, the fact of his being the cause; V. (9) śaktiśaktimator vyaktaṃ ◊ bhedābhedau prada(rśa)ya[n] (10) * d(dh/v)ā yo dhatta saṃpr¢ kta◊m ekaṃ strīpuṃsayor vvapuḥ • b. prada(rśa)ya[n] ] conj. Gerschheimer; pradā[ya] .. Finot in fact Gerdi Gerschheimer proposed the conjecture prada -[rśayan] on the strength of the syllables prada, which are all that can be read from EFEo n. 421 at this point, but the extra fragment of stone referred to above ad iVb and iVd allows one partly to confirm his emendation. • c. * d(dh/v)ā yo ] .... yo Finot …who, clearly showing the difference and the non-difference between Śakti and the Possessor of Śakti, [created ([vaddhv]ā) and] bore one body of woman and man conjoined; Vi. (11) a(nādya)ntapratidvanddvai◊r yyasya dharmmādibhir yutā (12) vaśi[tā]diguñān santaḥ ◊ smaranti smaranigrahāt • a. a(nādya)ntaprati° ] .... antaprati° Finot • b. yutā ] Understand: yutān or yutāḥ. (no mark is visible on the stone.) • c. vaśi[tā]° ] vaśitā° Finot …endowed with whose properties of Dharma and the others, [namely Jñāna, Vairāgya and aiśvarya,] for which there is no beginning, no end, and no opposites [of adharma, ajñāna, avairāgya and anaiśvarya], Great Persons (santaḥ) remember(/meditate upon [and so finally attain]) the qualities beginning with [the power of] controlling others (vaśitādiguñān), because of [His] curbing of Kāmadeva (/because of their curbing of passion); Vii. (13) mathi[tā]bdhes sudhān datvā ◊ parebhyaḥ pivato viṣa(ṃ) (14) yasya [mr¢ ]tyor asadbhāvo ◊ vidvadbhir anumīyate • b. viṣa(ṃ) ] viṣam Finot …the impossibility of whose death the wise infer, since he drank the poison from the churned ocean, after giving the nectar to others; Viii. [pāda a, ra-vipulā : --˘ --˘ ˘ -] (15) vāgbeṣacāritraguñā◊n svīkr¢ tyāvayavais sthitā (16) yasya sarvvātmano [']nyonyaṃ ◊ vivadante [']lpavuddhayaḥ • a. °cāritra° ] °caritra° Finot • b. sthitā ] Understand: sthitāḥ or sthitān ? (no mark is visible on the stone.) …adopting [particular] speech, dress, conduct and characteristics that belong with (sthitān) [particular] aspects/parts of whom, who [in fact] has all things as His nature, people of little intellect dispute among themselves; iX. (17) dr¢ ṣṭādr¢ ṣṭ(ā)rthavidyānāṃ ◊ ya ekaḥ prabhavaḥ paraḥ (18) vikalpa(bh)edād bhinnānāṃ ◊ sarvvāpām iva candramāḥ • a. dr¢ ṣṭādr¢ ṣṭ(ā)° ] dr¢ ṣṭādr¢ ṣṭā° Finot • c. vikalpa(bh)edād ] vikalpa[n n]o dād Finot; vikalpa(bhe ?)dād majumdar The reading of Finot looks perhaps more plausible in the EFEo estampage n. 421 than on the stone itself. …who is the one supreme source [shining forth out] of authoritative texts that teach matters that are visible and beyond sight, and that are [only] differentiated in accordance with differences of conception, just as the moon [appears in the reflections] of all water-bodies; X. (19) sārtheneśva[ra]nāmnaiva ◊ kr¢ tsnān aspr¢ śatāparān (20) yatsvāmitva[m asa]ndigdhaṃ ◊ khyāpitaṃ bhavacāriñām …whose overlordship (yatsvāmitvam) is proclaimed beyond doubt to those who move about through existence (bhavacāriñām) simply by his name 'Īśvara,' [a name] with [its full] meaning (sārthena), and which applies to no others; Xi. [pāda a, na-vipulā : ----˘ ˘ ˘ ˘ ] (21) jīyāt sa [ś]r[ītri]bhuvana◊maheśvara itīritaḥ (22) kr¢ ttivāsāḥ kr¢ [tāv]āso ◊ liṅgamūrttiś cirād iha • a. jīyāt ] (majumdar); jiyāt Finot • c. kr¢ [tāv]āso ] kr¢ [ṣñav]āso Finot; kr¢ (tsna)vāso majumdar …may He, the animal-skin-clad, long be victorious having made his dwelling here, taking form in the liṅga, [where He is] proclaimed as Śrī Tribhuvanamaheśvara! annotation Stanza i

  atra ca śaktidvitayaṃ bodhadhyānāya siddhaye gaditam | mūrtis tadvāṃś ceti ca leśād uktiś ca śaktiśaktimatoḥ ||Filliozat's translation (1988: 156) is as follows: Et dans cette [doctrine] le couple d'Essences [Śiva et sa Puissance] est mentionné pour la connaissance et la méditation en vue de la réalisation [du but de l'Âme] ; «~corps, possesseur du corps~» est une dénomination en bref de la Puissance et de son possesseur.

  568

Fig. 1

 1 Fig.1General view of the 10 th -c. temple of Tribhuvanamaheśvara (Banteay Srei)

Table of Contents

 of .. ernst Steinkellner Śāntarakṣita on the Induction Problem. A Translation of Vādanyāyaṭīkā 14,12-16,29................................................... Sudyka Imagined Landscapes or Through the Year: The Descriptions of All Seasons and All Seasons' Gardens in Indian Literature................ vincenzo vergiani Vivakṣā and the Formation of Meaning According to Bhartr¢ hari.... Portion of the Nyāyamañjarī................................................................. dīnanāth yach and raffaele torella in Śrīnagar in the mid-1980s raffaele torella in the countryside near Bracciano with students

	A Glimpse of Classical Saiddhāntika Theology in a Cambodian Epigraph: A Fresh Edition and Translation of the Sanskrit Śaiva Hymn K. 570 of Banteay Srei
	Lidia alex Watson	Dominic GooDall
	Pratyabhijñā: Recognition's Nature, Cause and Object.
	Critical Edition and Annotated Translation of a 11

(École française d'Extrême-orient)

  splinters. 21 Further verbal echoes (of the words kartr¢ tve yugapan nānākāryyotpādasya) may be discerned in the development of the same argument in the Parākhyatantra 2.20-21: God is supposed to be] infinite [in time], no sequence [in the arising of effects should be] seen; and also if [you maintain that effects are generated] all at once, it is impossible [since it contradicts what we observe]. Prakāśa spoke: That a creator creates effects is known by the arising of the effects. an effect does not arise without a cause. That is my certain opinion. 22

	kartur yat kāryakartr¢ tvaṃ kāryotpattyā pratīyate | na kāryaṃ kārañābhāvād iti me niścitā matiḥ ||
	Pratoda spoke: Does this effect [that is the universe] come about at a particular point in time or [all] at once in creation (sthitau), according to your system (iha)? Because [
	pratoda uvāca -kiṃ kramād yaugapadyād vā bhavet kāryam iha sthitau | ānantyān na kramo dr¢ ṣṭo yaugapadye 'py asambhavaḥ || prakāśa uvāca -
	558

  But perhaps] there exists only one knower,[situated] in various bodies, in accordance with his past actions. He appears both as one and as many, like the moon[reflected] in[rippling] water. Prakāśa spoke: in as much as [all are] of the form of consciousness they are one;[but] they are divided because of their various experiences.25 Furthermore, we should note that the image of the one moon appearing in reflections of the surfaces of different water-bodies occurs in other cambodian epigraphs, for instance in K. 225, a Buddhist inscription of the end of the 10 th century, whose opening stanza reads (ic iii, p. 67):Que celui qui pour satisfaire les désirs de ses adeptes, bien qu'étant unique, se divise en plusieurs comme la lune se reflétant dans plusieurs eaux, que le Bouddha vous protège.cf. also K. 254 of 1051 cE, stanza ii (ic iii, p. 182):Just as the orb of the moon is reflected on the multitudes of waves of water in a lake, o Hara, just as the light of the sun falls on the ground by passing [divided] through the interstices in a house form ed by the leaves of a tree, just as ether finds itself[circumscribed] in mortars and such like [vessels], so too You, Your condition being the most extraordinary of all, [although] clearly just one, are perceived as manifold, [although You are in fact] unchanged, because of your passing into several loci.28

	pratoda uvāca -eka eva sthito vettā dehe dehe svakarmataḥ | ekadhā bahudhā caiva dr¢ śyate jalacandravat || prakāśa uvāca -cidrūpatvāt tadekatvaṃ tadbhedo bhinnabhogataḥ | Pratoda spoke: śaśīva naikanīrasthavimvo 26 vuddhas sa pātu vaḥ || coedès translates (ic iii, p. 68): abhivyākto 27 yayāpy eko dr¢ śyate nekadhā śivaḥ | candraḥ pratimayevāvyāt sā śaktiś śāmbhavī jagat || coedès translates (ic iii, p. 187): cette énergie, (nommée) Çāmbhavī, protège le monde, elle par qui Çiva, bien qu'unique, est vu dans ses diverses manifestations, comme la lune par son image. The same image is also similarly deployed in Ratnākara's Hara -vijaya (6.45-46): [yo py eko bahudhā bhinno v[i]neyāśanurodhataḥ | śaśimaṇḍalaṃ jalataraṅgasaṃhati-pratibimbitaṃ hara jalāśaye yathā | drumapallavodavasitāntarāśrayas tapanātapo nipatitaḥ kṣitau yathā || gaganaṃ yathā sthitam ulūkhalādiṣu sphuṭam eka eva sakalādbhutasthitiḥ | pratipadyate bahuvidhatvam āśraya-pratisaṃkramād avikr¢ tas tathā bhavān ||
	563

  Brahmins, i shall tell [you] the discourse of the god Śiva (īśvarasya) with Umā, called mantra, which is settled as the mantramārga[and] which was formerly related to Devi by the fifth Īśāna face, o best of Brahmins! 31 in a different spirit, a work called Jñānatilaka, which, judging from the vocative address to Ṣañmukha, may have been a scripture that affiliated itself to the Kālottara, is quoted by Umāpati in his Pauṣkarabhāṣya (pp. 239-240) to justify the proposition that the contradictions between the different teachings ascribed to Śiva are unproblematic because Śiva taught different levels of 'truth' in accordance with the capacities and expectations of his listeners:

	adhunā tad ato viprās saṃvādam umayā saha | īśvarasya tu devasya mantramārgaṃ vyavasthitam || 4.134 pañcamenaiva vaktreña īśānena dvijottamāḥ | mantrākhyaṃ kathayiṣyāmi devyāyā gaditam purā || 4.135
	vedadharmmo mayā proktaḥ svarganaiśreyasaḥ paraḥ | uttareñaiva vaktreña vyākhyātaś ca samāsataḥ || 4.41 ādhyātmikaṃ pravakṣyāmi dakṣiñāsyena kīrttitam | sāṃkhyañ caiva mahājñānaṃ yogañ cāpi mahāvrate || 4.42 [ … ] i have taught the dharma [prescribed in] the Veda which is excel-lent (paraḥ) which leads to heaven and the highest good (svarga-naiśreyasaḥ). i have explained [all this] in brief, specifically (eva) with [my] northern face (i.e. Vāmadeva). Sāṅkhya, as well as Yoga, o you who observe the mahāvrata. 29 Southern (aghora) face: [namely] the great science of the [now] i will teach the [dharma] called ādhyātmika with [my] now then, o krauñcādiṣu suraiḥ sarvaiḥ mahāmāyāvimohitaiḥ | r¢ ṣibhiś caiva bhogārthair mokṣamārgaparāṅmukhaiḥ || pr¢ ṣṭo 'haṃ tatra mantrāñi tapaścaryāvratāni ca | siddhāntamantravādāṃś ca te 'pi tantrāñy anekadhā || anekabhedabhinnaṃ tu dvaitaṃ pārvatinandana | tathā hy advaitam apy anye dvaitādvaitaṃ tathāpare || pr¢ cchakānāṃ vaśenaiva proktaṃ śāstram anekadhā | sādhanāni vicitrāñi mantrāñāṃ mantrajātayaḥ || yo yat pr¢ cchati bhāvena tasya tat kathayāmy aham | kim anyat pr¢ cchamānasyānyat kathayāmi ṣañmukha || mayā vimohitāḥ sarve cānekaiḥ śāstrasaṃgrahaiḥ | iti |
	atimārggaṃ samākhyātaṃ dviḥprakāraṃ varānane || 4.131 pūrveñaiva tu vaktreña sarahasyaṃ prakīrttitam | [ … ] i have taught the atimārga in two forms, o beautiful-visaged one! Through the Eastern face i have taught this along with the secret. What further can i teach, o great goddess, o supreme deity ? 30
	564

  one should visualise Sadāśiva in the liṅga, as the immovable inner soul, by placing [there] the thirty-eight [mantra-]divisions [that make up his mantra-body], just as [one earlier placed them] on one's own body. one should venerate Śiva, the Supreme cause, as embodied in that 'body,' using fragrant unguents, flowers and the like, after abandoning the notion of its being [nothing but] a liṅga. one should think of it as the locus of the life-breath of Sadāśiva, together with the mother.

	liṅge sadāśivaṃ dhyātvā niścalenāntarātmanā | aṣṭatriṃśatkalānyāsaṃ kr¢ tvā svasyāṃ tanau yathā || abhyarcya gandhapuṣpādyais tyaktvā liṅgātmatāmatim | tasyāṃ mūrtau mūrtimantaṃ śivaṃ paramakārañam || prāñasthānaṃ sadeśasya cintayed aṃbayā saha |

  Śivadr¢ ṣṭi of SomānandaThe Śivadriṣṭi of Srisomānandanātha with the Vritti by Utpaladeva, ed. madhusudan Kaul Shāstri. Kashmir Series of Texts and Studies 54. Srinagar 1934.

		Primary sources
	Kirañatantra	See Goodall 1998.
	Tattvasaṅgraha of Sadyojyotiḥ See Filliozat 1988.
	Niśvāsamukhatattvasaṃhitā See Kafle 2015.
	Parākhyatantra See Goodall 2004.
	Pauṣkarabhāṣya of Umāpatiśiva Śrīmat-Pauṣkarasaṃhitā (jñānapādaḥ) Umāpatiśivācārya-viracitabhāṣyo-petā. cidambaram, 1925.
	Mokṣakārikā of Sadyojyotiḥ Edited in Vrajavallabha Dvivedī 1988.
	Raghuvaṃśa of Kālidāsa See nandargikar 1971.
	Vāyavīyasaṃhitā of the Śivapurāña See Barois 2012.
	Vijñānabhairava See Singh 1979.
	Śivārcanacandrikā of appayadīkṣita Śivārcanacandrikā śrīmadappayadīkṣitaviracitā. Iyaṃ kila kañdadevya-grahārābhijanena, kāḷīśvaraśivārcāryeña, kr¢ ṣñataṭākābhijanānāṃ, śrī

in

2019, for instance, the seminar conducted at the EHESS in Paris by Éric Bourdonneau, Grégory mikaelian, Joseph Thach ('langue, histoire et sources textuelles du cambodge ancien et moderne') was devoted to the study of a part of this corpus.

While we know of several post-12 th -c. South indian works that lay down the rules about the different points in the chola-period temple-city to which different social groups had access (one minor, pseudepigraphal text on the subject has been edited and translated by Filliozat in 1975, who at the time was inclined to believe the text's claim to have been produced by the 10 th -to-11 th -c. Kashmirian theologian Bhaṭṭa Rāmakañṭha), the ground-realities in the 10th century among the Khmers are less clear.

3 For a discussion of initiation-names of the mantramārga in Khmer inscriptions, see Goodall 2015: 21ff. For the earliest evidence thus far spotted of the spread of the mantramārga to Khmer-speaking territory, in the form of an allusion to an 8 th -c. royal initiation, see Goodall 2012: 354-355, about a century later than the earliest known allusion to a royal initiation in campā, for which seeGoodall and

Griffiths 2013: 429 and 432-433. 4 For an account of the Saiddhāntika canon that is, at least to some extent, chronologically nuanced, see the long preface toGoodall 2004.

See Sanderson 2011: 7-8, fn. 5.

For the most recent discussion of the reference in K. 842 to the Pārameśvaratantra, seeGoodall 2017: 136-138

.7 For the considerable importance enjoyed by the two-hundred-verse recension of the Kālottara in the systematisation of Saiddhāntika ritual, seeSanderson 2004:

 358. 8 See the discussion inGoodall, Sanderson, isaacson et al. 2015: 70-71.

Such hymns as survive are alluded on the first page of the introduction toGoodall et al. 2005.

in appendix to their first edition of the last of these texts, R. Sathyanarayanan and S.a.S. Sarma (2012) have usefully gathered together the various hitherto published Saiddhāntika stotra s.

This is revealed not just by the mention of the Pārameśvara appearing in K. 842, to which i have referred above, but also by a punning allusion to mantroddhāra in the opening verses of K. 842, which i shall attempt to explain in annotation to a forthcoming edition and translation of the contemporary foundation inscription of the eastern mebon temple (K. 528), which also begins with a pun-veiled allusion to

mantroddhāra.16 as coedès points out (ic i, p. 144), the Khmer text of K. 570 continues below this on the same door-jamb and is not engraved on the opposite (northern) door-jamb, as Finot's figure14erroneously indicates. coedès also alludes (ibid.) to the fact that K. 570 had been set back in its place after having been moved for a while to the

museum in Phnom Penh.17 The first time i examined it was as a total novice to Khmer epigraphy in 2003 and the second time was in January 2017, when i was fortunate to be in the agreeable and extremely informative company of Éric Bourdonneau, olivier cunin and Grégory mikaelian.

Dominic Goodall

Tr. Goodall 2004: 165-166.

Tr. Goodall

2004: 169-170. 20 Tr.Goodall 1998: 273, 278.

Tr. Goodall 1998: 270, 272-273.

Tr. Goodall 2004: 171-172.

From the forthcoming translation of csaba Dezső, Dominic Goodall and Harunaga isaacson.

Tr. Goodall 2004: 151.

coedès here reads (ic iii, p. 67) naikanira°, but, in spite of damage to the top of the letter, the EFEo estampage n. 321 seems to allow the possibility of read ing the required naikanīra°.

Translation somewhat adapted from that of Pasedach 2017: 142-143.

Tr. Kafle 2015: 268.

i was, and still am, suspicious about whether this half-line has been transmitted and therefore did not translate it inGoodall 2006: 101.