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<title>Khmer inscription from Prasat Khna, Preah Vihear province (K. 1312; 891 śaka)</title>
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<forename>Chloé</forename>
<surname>Chollet</surname>
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<resp>intellectual authorship of edition</resp>
<persName ref="part:jues">
<forename>Julia</forename>
<surname>Estève</surname>
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<forename>Dominique</forename>
<surname>Soutif</surname>
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<forename>Claude</forename>
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<p>This work is licensed under the Creative Commons Attribution 4.0 Unported
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<p>Copyright (c) 2019-2025 by Chloé Chollet.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p>The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).</p>
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<lb n="1"/><g type="gomutraInitial">.</g> <num value="891">891</num> śaka chatthī roc· śrāvana sanaścaravāra nu mrateñ· <choice><orig>ṇ</orig><reg>n</reg></choice>i<lb n="2" break="no"/>rantarācāryya khloñ· vnaṁ kaṁmrateṅ· jagat· liṅgapura jau bhūmi
<lb n="3"/>vrai travaṅ· khsac· ṇā saṅk<unclear>u</unclear>ti ti pūrvva Issa vrai canhvar· raṁcyak·
<lb n="4"/>vrai sastā <unclear>ch</unclear>diṅ· chok· khlā thleṅ· dau lvaḥ ta gi vrai cassa nuva chdiṅ· hara
<lb n="5"/>thleṅ· dau lvaḥ ta gi vrai cassa nuva gnaṅ· dhār· ti pūrvva prasap· chdiṅ· lṅya<lb n="6" break="no"/>ṅ· ti jau nu bhājana ta vraḥ kaṁmrateṅ· Aña ta rājya nu vraḥ
<lb n="7"/>kaṁmrateṅ· Aña ta sak· vrāṁhma ṅana bhājana jyaṅa <num value="40"><g type="numeral">40</g></num> nu thve pūjā vraḥ
<lb n="8"/>ka<supplied reason="omitted">ṁ</supplied>mrateṅ· Añ· suvarṇ<unclear>ṇ</unclear>a<g type="dotMid">.</g> Oy yajña ta vra<supplied reason="omitted">ḥ</supplied> ka<supplied reason="omitted">ṁ</supplied>mrateṅ· Añ· ta rājya liḥ
<lb n="9"/><num value="2"><g type="numeral">II</g></num> ta vra<supplied reason="omitted">ḥ</supplied> ka<supplied reason="omitted">ṁ</supplied>mrateṅ· Añ· sak· vrāhma liḥ <num value="2"><g type="numeral">II</g></num> pratidina<g type="dotMid">.</g> pādamūla ta
<lb n="10"/> phjauva bhūmī sastā chok· khlā dhār· pi jau<g type="dotMid">.</g> vāp· vrau vāp· vadeva vāp· hari
<lb n="11"/>devaparicāra vāp· Āditya grāmapāla vāp· mādhava grāmapāla vāp· śi<lb n="12" break="no"/>vagaṇdha vāp· sīr· vāp· se vāp· yogipāla vāp· Āt· vāp· can<unclear>dra</unclear> vāp· pañ·
<lb n="13"/>vāp· Amṛta khloña vnvak· vāp· vurūna vāp· vrahma taṁmra<unclear>d</unclear>uṅ· kaṁlūṅa vāp· na<unclear>gi</unclear><lb n="14" break="no"/>ya cāṁ phjuḥ vāp· Ap· cāṁ phjuḥ
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<div type="apparatus">
<listApp>
<app loc="1">
<lem>891</lem>
<rdg source="bib:Jacques2014_01">861</rdg>
</app>
<app loc="2-3">
<lem>ṇirantarācāryya</lem>
<note>The distinction <hi rend="italic">i</hi>/<hi rend="italic">ī </hi>is not made in this inscription. The spiral form would invite to read <hi rend="italic">ī</hi>, but this reading would occasion many errors, therefore we shall systematically restore the correct spelling. Note that cacuminal is also used in place of dental in the next line where <hi rend="italic">ṇā</hi> should be corrected to <hi rend="italic">nā</hi>.</note>
</app>
<app loc="3">
<lem>canhvar·</lem>
<rdg source="bib:Jacques2014_01">canhur cyak</rdg>
<note> Claude Jacques assumes that this is an original form of <foreign>canhvar</foreign>, "channel" (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">404</citedRange><citedRange unit="item">191</citedRange></bibl>), but the reading <foreign>canhvar</foreign> seems more correct to us despite the small size of the <hi rend="italic">va</hi> subscript loop. Note that the <hi rend="italic">ra</hi> in <foreign>canhvar</foreign> has two hastings – a rather pre-Angkorian usage – while <foreign>raṁcyak</foreign> has only one.</note>
</app>
<app loc="3">
<lem>raṁcyak·</lem>
<rdg source="bib:Jacques2014_01">cyak</rdg>
</app>
<app loc="4">
<lem><unclear>ch</unclear>diṅ·</lem>
<rdg source="bib:Jacques2014_01">cdiṅ</rdg>
<note>We are tempted to read <foreign>cdiṅ</foreign>, as Claude Jacques does, but besides the fact that the consonant <hi rend="italic">ca</hi> is more of a pre-Angkorian form (Jenner 2009, s.v.), it would then be very different from the other occurrences of this inscription. It must be recognized, however, that this <hi rend="italic">cha</hi> is also dissimilar to that of the word <foreign>chok</foreign> that immediately follows it. Of the three occurrences of <foreign>chdiṅ</foreign>, only the second, at the end of line 4, has a perfectly traced <hi rend="italic">cha</hi>. The other two follow another ductus that might lead us to read <hi rend="italic">ca</hi>. This term is the origin of the modern ស្ទឹង; we translate it here as "river," but it may refer to relatively small streams (Headley et al. 1997, s.v.: "small river, stream").</note>
</app>
<app loc="4">
<lem>chdiṅ·</lem>
<rdg source="bib:Jacques2014_01">chdin</rdg>
</app>
<app loc="5">
<lem>chdiṅ·</lem>
<rdg source="bib:Jacques2014_01">cdiṅ</rdg>
</app>
<app loc="7">
<lem>vrāṁhma ṅana</lem>
<rdg source="bib:Jacques2014_01">vrāṁhnaṅana</rdg>
</app>
<app loc="7">
<lem>40</lem>
<rdg source="bib:Jacques2014_01">20</rdg>
<note>The upper loop of this character is obviously an additional bar that imposes the reading 40 (Soutif 2008, p. 60).</note>
</app>
<app loc="7">
<lem>thve</lem>
<rdg source="bib:Jacques2014_01">phle</rdg>
</app>
<app loc="8">
<lem>suvarṇ<unclear>ṇ</unclear>a</lem>
<rdg source="bib:Jacques2014_01">s<unclear>u</unclear>varṇna</rdg>
<note>The subscript (<hi rend="italic">na</hi>/<hi rend="italic">ṇa</hi>) is difficult to decipher, but the subscript evokes a small <hi rend="italic">ṇa</hi> resembling a small sinusoid that is encountered elsewhere, although quite rarely (cf., e.g., <ref target="DHARMA_INSCIK01198.xml">K. 1198</ref>, face A, l. 5; EFEO stamping no. 1654).</note>
</app>
<app loc="9">
<lem>vrāhma</lem>
<rdg source="bib:Jacques2014_01">vrāh<unclear>ma</unclear><supplied reason="omitted">ṇa</supplied></rdg>
</app>
<app loc="10">
<lem>phjauva</lem>
<rdg source="bib:Jacques2014_01">pāñjauva</rdg>
<note>The reading <foreign>pāñjauva</foreign> given by Claude Jacques (l. 9-10) seems to be erroneous. He notes: "the form of the <hi rend="italic">ñ</hi> can only be guessed at because of the subscribed <hi rend="italic">ja</hi>. This word seems to be a hapax: it is clearly derived from <hi rend="italic">jau</hi>, preceded by the causative <hi rend="italic">pa</hi>" (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">404</citedRange><citedRange unit="item">202</citedRange></bibl>). While the reading of <hi rend="italic">ja</hi> is certain, the other characters seem more doubtful to us. The last akṣara of line 9 is clearly a <hi rend="italic">ta</hi> and the first of line 10 a <hi rend="italic">pha</hi>: the right haste of this character clearly returns backwards in a downward loop. It should therefore be read "<foreign>ta phjauva</foreign>". Only one other occurrence of this term is known, but with a different spelling, <foreign>phjov</foreign>, in the unpublished inscription <ref target="DHARMA_INSCIK01186.xml">K. 1186</ref> (face A, l. 18; EFEO rubbing no. 1684). In any case, it is indeed a causative derivative of <foreign>jov</foreign> (~ <foreign>jau</foreign> ~ <foreign>jauv</foreign> ~ <foreign>jo</foreign> ~ <foreign>jā</foreign>), meaning "to buy" (Jenner 2009, s.v.).</note>
</app>
<app loc="10">
<lem>vadeva</lem>
<note>As Claude Jacques (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">404</citedRange><citedRange unit="item">204</citedRange></bibl>) suggests, it seems likely to us that the first syllable of this anthroponym has been omitted (<foreign>śivadeva</foreign>, <foreign>navadeva</foreign>, <foreign>śravadeva</foreign>?).</note>
</app>
<app loc="11">
<lem>devaparicāra</lem>
<rdg source="bib:Jacques2014_01">harideva paricā <num value="1"><g type="numeral">I</g></num></rdg>
<note>The reason behind this reading lies in the fact that, as in the case of <foreign>canhvar</foreign> (l. 3), a double-hastened <hi rend="italic">ra</hi> is used for the akṣara bearing the vowel <hi rend="italic">i</hi>, whereas the second one has only one haste and can therefore be confused with a daṇḍa.</note>
</app>
<app loc="12">
<lem>sīr·</lem>
<rdg source="bib:Jacques2014_01">līr</rdg>
<note>The position of the vowel above the left loop and not above the right haste imposes this reading.</note>
</app>
<app loc="12">
<lem>yogipāla</lem>
<rdg source="bib:Jacques2014_01">yogapāla</rdg>
</app>
<app loc="12">
<lem>can<unclear>dra</unclear></lem>
<rdg source="bib:Jacques2014_01">candu</rdg>
<note>Although the subscribed <hi rend="italic">da</hi> is difficult to decipher and the subscribed <hi rend="italic">ra</hi> does not go up on the left – for lack of space, presumably –, the reading <foreign>candra</foreign> seems more plausible.
</note>
</app>
<app loc="12">
<lem>pañ·</lem>
<rdg source="bib:Jacques2014_01">vāp ña</rdg>
<note>The second <hi rend="italic">pa</hi> – which is subscripted – is discrete and merges with the virāma of the <foreign>vāp</foreign>- at the end of line 13, but it seems clear to us.
</note>
</app>
<app loc="13">
<lem>vurūna</lem>
<note>Claude Jacques suggests correcting to <foreign>varuṇa</foreign>, although, according to him, this name is not attested in the corpus (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">405</citedRange><citedRange unit="item">210</citedRange></bibl>). We have however found several occurrences as anthroponyms (for example <foreign>si varuṇa</foreign>, <ref target="DHARMA_INSCIK00231.xml">K. 231</ref>, l. 6 ; 888 <foreign>śaka</foreign>; <bibl><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">3</citedRange><citedRange unit="page">72</citedRange></bibl>). This correction therefore seems the more reasonable to us.</note>
</app>
<app loc="13">
<lem>taṁmra<unclear>d</unclear>uṅ·</lem>
<rdg source="bib:Jacques2014_01">kaṁmra<unclear>du</unclear>ṅ</rdg>
<note>Claude Jacques suggests correcting to <foreign>kaṁmrateṅ</foreign>. The <hi rend="italic">ka</hi> is doubtful and looks like <hi rend="italic">ta</hi>, but this correction seems correct because of the lack of interpretation of the hapaxes (k/t)aṁmra(du)ṅ and (k/t)aṁmra(tu)ṅ. Presumably, the Vāp Varuṇa and Vrahma occupied a function "within (<foreign>kaṁlūṅ</foreign>) [the temple enclosure]," as in the inscriptions <ref target="DHARMA_INSCIK00089.xml">K. 89</ref> (<foreign>khloñ vala kaṁluṅ kaṁveṅ</foreign>, "chief of the population inside the enclosure"; l. 11; 924 <foreign>śaka</foreign>; <bibl><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">3</citedRange><citedRange unit="page">166-167</citedRange></bibl>) or <ref target="DHARMA_INSCIK00134.xml">K. 134</ref> (<foreign>'nakk paṁre kaṁluṅ vraḥ</foreign>, "servant in the temple"; l. 10; 703 <foreign>śaka</foreign>; <bibl><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">2</citedRange><citedRange unit="page">93-94</citedRange></bibl>).</note>
</app>
</listApp>
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<div type="translation" xml:lang="fra" source="bib:Soutif+Esteve2021_01">
<p n="3-5">891 <foreign>śaka</foreign>, sixième jour de la lune décroissante de <supplied reason="subaudible">la mansion lunaire</supplied> <foreign>śrāvana</foreign>, un samedi.</p>
<p n="1-9">Alors, le Mrateñ Nirantarācārya, chef du temple du Kaṁrateṅ Jagat <supplied reason="subaudible">de</supplied> Liṅgapura, a acheté le domaine forestier <supplied reason="explanation"><foreign>bhūmi vrai</foreign></supplied> de Travang Khsac <supplied reason="explanation">« le bassin sableux »</supplied> à Saṅkuti. À l’est, il se termine à Vrai Canhvar Raṁcyak <supplied reason="explanation">« la forêt du ruisseau des pandanus »</supplied>. <supplied reason="subaudible">Il comprend</supplied> la forêt Sastā, la rivière <supplied reason="explanation"><foreign>chdiṅ</foreign></supplied> de Chok Khlā <supplied reason="explanation">« bosquet des tigres »</supplied> en montant jusqu’à l’ancienne forêt <supplied reason="explanation"><foreign>vrai cassa</foreign></supplied> et la rivière Hara, en montant jusqu’à l’ancienne forêt et le <foreign>gnaṅ</foreign> de Dhāra, bordé à l’est par la rivière Lṅyaṅ. <supplied reason="subaudible">Tout cela</supplied> a été acheté avec un plat, pour le Vraḥ Kamrateṅ ’Añ ta Rājya et le Vraḥ Kamrateṅ ’Añ ta Sak Brāhma ; le plat pesait 40 jyaṅ et il a fait la pūjā du Vraḥ Kamrateṅ ’Añ Suvarṇa. Il donne en sacrifice chaque jour 2 <foreign>liḥ</foreign> au Vraḥ Kamrateṅ ’Añ ta Rājya et 2 <foreign>liḥ</foreign>, au Vraḥ Kamrateṅ ’Añ Sak Brāhma.</p>
<p n="9-14"> Le vénérable a fait acheter les terres de Sastā, Chok Khlā <supplied reason="subaudible">et</supplied> Dhār. Pour les acquérir : Vāp Vrau, Vāp Vadeva, Vāp Harī, serviteurs du dieu <supplied reason="explanation"><foreign>devaparicāra</foreign></supplied>, Vāp ’Āditya, gardien de village <supplied reason="explanation"><foreign>grāmapāla</foreign></supplied>, Vāp Mādhava, gardien de village, Vāp Śivagaṇdha, Vāp Sīr, Vāp Se, Vāp Yogipāla, Vāp ’Āt, Vāp Canda, Vāp Pañ, Vāp ’Amṛta, chefs d’équipe <supplied reason="explanation"><foreign>khloñ vnvak</foreign></supplied>, Vāp Varuṇa, Vāp Vrahma, Kamrateṅ à l’intérieur <supplied reason="subaudible">du temple</supplied>, Vāp Nagiya, <foreign>cāṁ phjuḥ</foreign> <supplied reason="subaudible">et</supplied> Vāp Kap, <foreign>cāṁ phjuḥ</foreign>.</p>
</div>
<div type="commentary">
<p>Line 9: It is not specified who this <foreign>pādamūla</foreign> is. One may wonder whether it is the Mrateñ Nirantarācārya or the venerable of the temple receiver of the donation.</p>
<p><foreign>gnaṅ</foreign>, l. 5: Philip N. Jenner conjectures the meaning of "place to live, dwelling-place, residence" (2009, s.v.), but until a more precise context is found, Saveros Pou's proposed translation, "barreau de clôture. Clôture" (2004, s.v.), which refers to the modern ឃ្នង , "movable rail of a fence that can be raised or lowered to allow animals to enter or exit" (Headley et al. 1997, s.v.) seems more satisfactory to us; thus, it could be an enclosure here.</p>
<p><foreign>cāṁ phjuḥ</foreign>, l. 14: This function, which also appears in the <ref target="DHARMA_INSCIK00391.xml">K. 391</ref> inscription (O, l. 21; 1004 <foreign>śaka</foreign>; <bibl><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">6</citedRange><citedRange unit="page">298-299</citedRange><citedRange unit="item">2</citedRange></bibl>), has not yet been clearly clarified. As George Cœdès pointed out, <foreign>pjuḥ</foreign> (~ <foreign>phjuḥ</foreign>), and its derivative <foreign>paṁjuḥ</foreign>, are regularly applied to religious people (<bibl><ptr target="bib:Coedes1937-1966_01"/><citedRange unit="volume">5</citedRange><citedRange unit="page">84</citedRange><citedRange unit="item">3</citedRange></bibl>). Philip N. Jenner conjectures the meaning of <foreign>pjuḥ</foreign> "to serve" and by extension that of <foreign>cāṁ phjuḥ</foreign> (2009, s.v.), "[a person who] supervises service," which explains the interpretation proposed by Claude Jacques, "guardian of services" (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">55</citedRange></bibl>).</p>
<p>Chok Khlā et Dhār, l. 10: Claude Jacques combines the last two names into a single toponym (<bibl><ptr target="bib:Jacques2014_01"/><citedRange unit="page">404</citedRange></bibl>).</p>
</div>
<div type="bibliography">
<p>First published by Claude Jacques (<bibl rend="omitname"><ptr target="bib:Jacques2014_01"/><citedRange unit="page">402-405</citedRange></bibl>). Edited later by Dominique Soutif and Julia Estève (<bibl rend="omitname"><ptr target="bib:Soutif+Esteve2021_01"/></bibl>), using photographs and stamps made in January 2013 during a survey organized by the them and Ang Choulean, in collaboration with the epigraphy team of the Authority for the Protection of the Site and Development of the Angkor Region (APSARA).</p>
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