travāṅ-ruṅ-bhāge bhūmīḥ padigas-trapu-rai-dhānya -kuntikābhis sa-dakṣiṇāḥ. travāṅ-paśān-bhāge bhūmī ramya-grāmasya gopakaiḥ padigas-sāṅguli-toṅ-sneṅ· -rūpya-rai-trapu-dhānyakaiḥ. kumāra-candrasya bhāge bhūmīr go-vastra-sājakaiḥ kuntikā-dhānya-rai-rūpyaiḥ trapubhis tri-tulādibhiḥ. kriyārccana-catus-snehān· rājatān hāra-kāññcanān· dāsa-dāsī-kadāhādi -padigas-sa-kamandṇḍalūn·. saṁkrānte tandulaṁ droṇaṁ śrī-jalāṅgeśvare 'diśat· dvi-hasta-liṅge vighneśe tat-padya-dva-dine sadā. sarvveṣāṁ bhūmi-bhāgāṇnāṁ gola-sīmāvadhīṁ dadhe tāsāṁ bhāge tu dhānyādi kalpitāni śivasya vai. tai-kansān·-qgat-trasul-joṅ-vraḥ -dāsīḥ hautra-samanvitāḥ sī-kaṁvit·-thkal-panlas·-chke-vā -s-kaṁvau-dāsān sa-bhūmikān·. phala-priya-tapasvī yaḥ kantāl-sruk·-snaṅ-purī-girau yājako 'dhyāpakas sarvvā -n dadau liṅge dvi-hastake. dāsā na preritās sarvve mukhendra-bhagavaj-janaiḥ pālitās te kulenādri -patībhiḥ preritā navaiḥ. kalpitāni vinaśyanti ye vilaṅghita-śāsanam· yair amutreha te yānti yātanā-narakān sadā. kalpitāni vivarddhante ye 'nukārita-śāsanam· yair amutreha te yānti vipulān paramāṅ gatim·. tri-pādi-kāśikā-harṣa -vaiśeṣika-mahotsavān· tri-pārameśvara-ṇnyāyā -rāmāyanṇa-sa-bhāratān·.

He gave the lands in the portion bhāge large tank , with spittoons, tin, gold rai, grains, ewers kuntikā, accompanied by the honorarium to the priest sa-dakṣiṇāḥ;

the lands in the portion of the pond named Paśān, of the Ramya village, accompanied by herdsmen gopaka and spittoons, with rings, horn handles, silver, gold, tin, grains;

the lands in the Kumāracandra portion, with cattle, fabrics and herds of goats (or: and goats), with ewers, grains, gold, silver; with tin, whose respective weights consist of three tulā, etc.;

objects for worship and the four types of oil, silver rājatān, silver or golden necklaces, male and female slaves, cauldrons etc., spittoons, accompanied by water pots;

He granted a droṇa of husked rice to the illustrious Jalāṅgeśvara on the New Year's Day festivities saṁkrānte, and for each sadā? day two pada of that tat to the two-cubits long liṅga as well as to Gaṇeśa vighneśe.

He set dadhe the boundaries of all the portions of land by means of boundary markers-sīmā; and also tu, he installed dadhe in the portions of these lands tāsāṁ that which was prepared for Śiva, namely grains etc.

What is allotted to the hotar consists of female slaves of the god vraḥ namely tai Kansān, tai 'Gat, tai Trasul, tai Joṅ; male slaves, namely si Kaṁvit, si Thkal, si Panlas, si Chke, si Vās, si Kaṁvau, all of whom are accompanied by land.

He who is tapasvin, named Phalapriya, priest, teacher, gave all this to the two-cubits long liṅga on the mountain (= temple?) [named] Snaṅpurī, in the village of Kantāl.

All the aforementioned slaves are not controled by the personnel of the Lord Mukhendra; they are controled by the new navaiḥ masters of the mountain (or temple?) and they are protected by the lineage of Phalapriya?.

Those who destroy what has been founded, by whom the order is transgress, they will go forever, in this existence and the next amutreha, into the hells of torment yātanā-narakān.

Those who keep developing vivarddhante what has been founded, and who make sure that the order is carried out kārita-śāsanam yair, these men will attain an abundant and optimal condition gatim for this existence and the next.

Il a donnéOne can assume that the verb indicating the donation of what is listed from this stanza to stanza IV was in one of the missing stanzas at the beginning of the inscription. des terres dans la portion bhāge grand réservoir , avec des crachoirs, de l’étain, de l'or rai, des céréales, des aiguières kuntikā , accompagnées par les honoraires au prêtre sa-dakṣiṇāḥ ;

les terres dans la portion du bassin nommé Paśān, du village de Ramya, accompagnées de bouviers gopaka et de crachoirs, avec des bagues aṅguliI take the word aṅguli here as a probable equivalent of the word aṅguliyaka, which appears in several Old Khmer inscriptions to designate rings (see 1296). The composer of the inscription probably omitted the last two syllables on purpose for metrical necessity., des manches en corne toṅ sneṅ), de l’argent, de l'or, de l’étain, des céréales ;

les terres dans la portion de Kumāracandra, avec des bovidés, des étoffes et des troupeaux de chèvres ou : et des chèvres, avec des aiguières, des céréales, de l'or, de l’argent ; avec de l’étain, dont les poids respectifs sont de trois tulā, etc. ;

des objets pour le culte kriyārccanaLike many other terms or expressions in this inscription, kriyārccana usually appears only in Old Khmer inscriptions. The expressions rather used in Sanskrit stanzas for worship accessories are yajñopakaraṇa, pūjāsambhāra, or pūjopakaraṇa (see 1178287). et les quatre types d’huile catus-snehān, de l’argent rājatān, des colliers en argent ou en or, des esclaves masculins et féminins, des chaudrons etc., des crachoirs, accompagnés de pots à eau.

Il a octroyé un droṇa de riz décortiqué à l'illustre Jalāṅgeśvara lors des festivités du jour de l'an saṁkrānte, et pour chaque (sadā ?) jour deux pada de cela tat au liṅga long de deux coudées ainsi qu’au Gaṇeśa vighneśe.

Il a fixé dadhe les limites de toutes les portions de terres grâce à des bornes-sīmā ; et aussi tu, il a installé dadhe dans les portions de ces terres tāsāṁ ce qui a été préparé pour Śiva, à savoir les céréales etc.

Ce qui est attribué au hotar consiste en des esclaves féminines du dieu vraḥ à savoir tai Kansān, tai ’Gat, tai Trasul, tai Joṅ ; des esclaves masculins, à savoir si Kaṁvit, si Thkal, si Panlas, si Chke, si Vās, si Kaṁvau, le tout accompagné de terres.

Celui qui est tapasvin, nommé Phalapriya, sacrificateur, professeur, a donné tout cela au liṅga long de deux mains sur la montagne (= le temple ?) nommée Snaṅpurī , dans le village de Kantāl.

Tous les esclaves sus-mentionnés ne sont pas envoyés par les membres du personnel du seigneur Mukhendra ; ils sont envoyés par les nouveaux navaiḥ maîtres de la montagne (ou du temple ?) et ils sont protégés par la lignée de Phalapriya ?.

Ceux qui détruisent ce qui a été fondé, ou s’ils transgressent l’ordre, alors ils iront pour toujours, pour cette existence et les autres à venir amutreha, dans les enfers de tourmente yātanā-narakānThe compound yātanānarakān does not appear elsewhere in the corpus, but the two terms are often linked in the imprecatory portions of Old Khmer inscriptions (see, for example, the sequence yātanā Āya dvātrisanaraka in the inscription K. 524, l. 8..

Ceux qui font prospérer vivarddhante ce qui a été fondé, et qui font en sorte que l’ordre soit appliqué kārita-śāsanam yair, ces hommes respectables et éminents atteindront une condition prospère gatim pour cette existence et les autres à venir.

Trois exemplaires ? du pādi ? de la Kāśikā, du Harṣacarita (?), du Vaiśeṣikhasūtra ? ; trois exemplaires ? du Pārameśvara, de la Nyāyā, du Rāmāyaṇa, avec le Mahābhārata.

The composition of the text is very interesting since the Sanskrit stanzas have numerous Old Khmer terms. The integration of the latter, however, lends the whole a sometimes awkward syntax and disorganised appearance. The scribe uses various stratagems to integrate Old Khmer into Sanskrit and to fill in the different pādas to prevent them from being hyper- or hypometric. For instance, we often note at the heart of a compound the element sa-, normally used at the beginning of bahuvrīhi, or the element -ādi. Old Khmer words have also been shortened, and others even adapted to the rules of sandhi (such as padigas-sa, padigaḥ being the common form in Old Khmer). In addition to these syntactical particularities, the distribution of the stanzas is sometimes surprising. The last one, engraved after the imprecatory stanzas, simply evokes numerous works of Sanskrit literature, without fitting into the continuity of the text and without presenting a verb that would structure the sentence.

Edition based on a first reading by Dominic Goodall, completed and corrected by Chloé Chollet from photographs and a rubbing made by the National Museum of Phnom Penh. To be published in Chloé Chollet's PhD thesis.