Tư Lương stele (C. 237), 1360 Śaka

Editor: Arlo Griffiths.

Identifier: DHARMA_INSCIC00237.

Hand description:

The lettering is characteristic of the fifteenth century CE.

Language: Old Cham.

Repository: Campa (tfc-campa-epigraphy).

Version: 2024-12-18 18:36 (934784c), last modified 2024-09-09 14:11 (e60a27c).

⟨Face A: Front⟩ ⟨A1⟩ svasti madā parama-rājādh(i)rāja Ā⟨A2⟩tmaja di yām̃ pom̃ k(u) jayasiṅhavarma vr̥ṣu-vam̃ṅṣa (pu-po)m̃ ⟨A3⟩ k(u) pura rāja-grāmma ṅauk· glaum̃ vijaya du¿ṅ?⟨n⟩an· dram̃ rāja yvan· kvīra ma⟨A4⟩rai tupak· ṣuḥ khin· rajan· yuddha

trā tam̃l· dvau triṅṣa Abhiśe⟨A5⟩ka dram̃ Inravarma paṇḍap· dadam̃n· bhaṇḍ(ā)ra patryak· lyam̃ kanāya pajem̃ ⟨A6⟩ samram̃ddhipurī

di thun· (bhyā)gra-ṇakṣatra padam̃ṅ· maṇḍīra ṅan· paṅap· ⟨A7⟩ sām̃ surak· dadam̃n· Adhvā pavam̃k· vanam̃k· kraum̃ hayāvv· pajem̃ rājadhā⟨A8⟩ṇnī

madā ka tmum̃ kirenra vap· viṅṣa kāla di hayāvv· Amil· ⟨Face B: Back⟩ ⟨B1⟩ [3+]k· (pa)dadam̃n· d(a)k· varna trā madā ka tmum̃ dhaval(a) ⟨B2⟩ [2+]ra nī putta di vavaḥ Air· laṅuv· tam̃l· Aṣta triṅṣa ⟨B3⟩ (sām̃) surak· śilā-likhitta ṇī di rājadhvanna nī 1360||

Apparatus

⟨A2⟩ vr̥ṣu-vam̃ṅṣa (pu-po)m̃ ⟨A3⟩ k(u) • Or should we read vr̥ṣu-vam̃ṅṣa (pu po)m̃ kā? It’s conceivable that kā=u was engraved, i.e., the consonant k with two vowel markers (ā and u), and that both a syllable ku and a syllable kā should be read. Indeed, the sequence pu pom̃ ku kā is found in contemporary inscriptions C. 43, C. 57 and C. 214.

⟨A3⟩ du¿ṅ?⟨n⟩an· • It seems that duṅan· must be a scribal error for dunan·, a word found in numerous other inscriptions and sometimes in similar contexts (e.g., C. 3.2, C. 3.2 and C. 43).

⟨A4⟩ ṣuḥ • This seems to be an apheretic form for mr̥suḥ, and probably not an error for the same sequence ṣuḥ khin· also occurs in C. 43 (B6). The expression marai mr̥suḥ/mrasuḥ is common, here with inserion of the word tupak.

⟨A6⟩ (bhyā)gra-ṇakṣatra • Rustic spelling for vyāghra-nakṣatra. — ⟨A6⟩ maṇḍīra ṅan· ⬦ maṇḍī vaṅan· BEFEO • In my previous publication, I misread ra as va and wrongly split the words, not recognizing maṇḍīra as a rustic spelling for Sanskrit mandira.

⟨A7⟩ rājadhā⟨A8⟩ṇnī • Depending on how we choose to interpret rājadhvanna nī in B3 (see below), it is conceivable that we must intervene in the text to allow the same reading and interpretation here. But in favor of accepting the word rājadhānī speaks the fact that it is found in some other inscriptions (C. 25, line A17, and C. 64, line 3), so that an emendation to rājādhva nī here seems rather less plausible.

⟨A8⟩ madā ka tmum̃ • The same words occur again below in B1. The string madā tmum̃ occurs in C. 30A1 (7); kā tmum̃ C. 30A2 (7) and C. 89 (B11 and B14). — ⟨A8⟩ Amil· • Is this a verb related to ambil “take” in Malay? Or do we rather have the same word amil that means “tamarind” in Modern Cham?

⟨B1⟩ (pa)dadam̃n· d(a)k· • The reading of this sequence is probably not yet as it was intended. The expression (dadam̃n·) dadam̃n· varṇna occurs in C. 4 (A3–4) and C. 214 (3). As for dak, this might be the word recorded by Aymonier and Cabaton 1906, p. 213, with the meanings « ranger, arranger, placer, etc. … ». Reading directly from the stone, I failed to confirm the impression given by the estampage that we should rather read dik. If nevertheless this is the intended word, it could be a hitherto unattested alternative manifestation of the Sanskrit word diś that commonly occurs as loanword in Old Cham in the form diśa. Indeed one reads (dadam̃n·) dadam̃n· diśa in C. 13 (B6) and C. 56 (C3). See also our discussion of the expression diśa sā diśa in Griffiths and Lepoutre 2016, p. 270. — ⟨B1⟩ dhaval(a) ⟨B2⟩ [2+]ra • A hypothetical restoration, based on the parallelism with the phrase Un·karśa-dhavala-gajādi (that I assume to be a rustic spelling for utkarṣa-dhavala-gajādi in Sanskrit) found in C. 56 (A9–10) would be dhavala-gaja-vara “excellent white elephant”.

⟨B2⟩ di vavaḥ Air· laṅuv· • It might also be possible to read Uvaḥ. But see C. 56 (B1–3) di vabaḥ (c)rauḥ laṅuvv·.

⟨B3⟩ rājadhvanna nī • There are a number of angles for interpreting this sequence, which I am tempted, within this inscription itself, to compare with the words Adhvā and rājadhāṇnī in A7–8, while more distant comparisons are also conceivable, such as rājamāna “royal dignity” (an expression that seems to appear in C. 225, line 9) or rājadharmma (C. 42, line 13). It is imaginable that we are dealing with a rustic spelling of rājadhānī nī (“this capital”), but I tentatively assume that it is rather to be understood as rājādhvā nī (“this royal road”).

Translation by Arlo Griffiths

(A1–A4) Hail! There was a supreme sovereign of kings, son of His Majesty (yāṅ poṅ ku) Jayasiṅhavarman of the line of Vr̥ṣu, my lord (pu-pov ku) of the city of royal residence (rājagrāma) Ṅauk Glauṅ Vijaya. [When] this one (dunan) took the kingship, the Viets (yvan) and the Khmers (kvīra) attacked openly (tupak), wishing (khin) to make war.

(A4–A6) And in [the year] thirty-two, he received consecration, taking [the name of] Indravarman,¹ awarded various estates (bhaṇḍāra), by his grace (kanāya) had a prince crowned (pa-tryak),² founded (the temple called) Samr̥ddhipurī.³

(A6–A8) In the year of the Tiger (vyāghra-nakṣatra),⁴ he founded temples (maṇḍīra) and built houses of letters⁵ [on] various roads (adhvā), laid dams across the Hayāv river, founded the capital.

(A8–B3) It happened that he met (madā ka tmuv) the Montagnards (kirendra)⁶ a total (vap) of twenty times in Hayāv … he again put the various social classes (varṇa) in order. It happened that he obtained this white [excellent elephant].⁷ He washed (putta) himself at the mouth of the Air Laṅuv. In (the year) thirty-eight [was built] the house of letters of this stone inscription on the royal road. [It was in the year Śaka] 1360.

Translation into French by Griffiths [2021] 2020

Salut ! Il y eut un suzerain suprême des rois, fils de sa Majesté (yāṅ poṅ ku) Jayasiṅhavarman de la lignée de Vr̥ṣu, mon seigneur (pu-pov ku) de la cité de la résidence royale (rājagrāma) Ṅauk Glauṅ Vijaya. (Lorsque) celui-ci (dunan) prit la royauté, les Viets (yvan) et les Khmers (kvīra) attaquèrent ouvertement (tupak), souhaitant (khin) faire la guerre.

Et en (l’année) trente-deux, il reçut la consécration, prenant (le nom d’)Indravarman, attribua divers domaines (bhaṇḍāra), par sa grâce (kanāya) eut un prince couronné pa-tryak, fonda (le temple appelé) Samr̥ddhipurī.

En l’année du Tigre (vyāghra-nakṣatra), il fonda des temples⁸, construisit des maisons de lettres [sur] diverses routes, construisit un barrage sur la rivière Hayāv, fonda la capitale.

Il arriva qu’il rencontrât les Montagnards un total (vap) de vingt fois à Hayāv … il mit à nouveau les divers rangs (de la société))en ordre. Il arriva qu’il obtînt cet [excellent éléphant] blanc. Il se lava (putta) à l’embouchure de l’Air Laṅuv. Dans (l’année) trente-huit [fut construite] la maison de lettres de cette inscription sur pierre sur la route royale. [Ce fut en l’année Śaka] 1360.

Bibliography

First published, with a translation into French, in Griffiths [2021] 2020 on the basis of direct inspection of the stone as well as photographs and estampages. The present edition and translations are based on those of the mentioned publication, with some improvements.

Primary

[BEFEO] Griffiths, Arlo. [2021] 2020. “Études du corpus des inscriptions du Campā, X : Le haut Campā de Gia Lai-Bình Định au xv^e siècle selon les stèles de Tư Lương (C. 237) et du mont Man Lăng (C. 56).” BEFEO 106, pp. 363–377. [URL].

Secondary

Trần Kỳ Phương, Thonglith Luongkhote and Phon Kaseka. 2015. “The New Archaeological Finds in Northeast Cambodia, Southern Laos and Central Highland of Vietnam: Considering on the Significance of Overland Trading Route and Cultural Interactions of the Ancient Kingdoms of Champa and Cambodia.” In: Advancing Southeast Asian archaeology, 2013: selected papers from the first SEAMEO SPAFA International Conference on Southeast Asian Archaeology, Chonburi, Thailand 2013. Edited by Noel Hidalgo Tan. Bangkok: SEAMEO SPAFA Regional Centre for Archaeology and Fine Arts, pp. 432–443. Pages 439, 467, figures 36.21, 36.22.

Notes

1. The same event is mentioned in C. 56.
2. This translation is probably to be revised. My interpretation of patryak as “had crowned” was only based on the unproven supposition that the base tryak in Old Cham can be connected with the entries tvak/trvak « coiffer, poser sur, mettre comme coiffure, endosser » in Aymonier and Cabaton 1906, p. 199 and 203. Under kanāy (p. 56), the dictionary quotes a phrase kanāy malyaṅ patau « roi clément en magnifique (expression usitée en parlant du roi) ». This is very reminiscent of the phrase patryak· lyam̃ kanāya that we have here.
3. Samr̥ddhipurī is probably the name of a temple, for in inscription C. 42, l. 10, is is the name of a rumaḥ. See Hardy 2019, p. 231.
4. See Cœdès 1935, p. 319 on the use of the cycle of twelve animals in Modern Cham, ibid., pp. 323–324 on the use of the term nakṣatra in the sense of “year” in this context. On this last point, see also Eade 1995, p. 31, n. 27 and Ferlus 2010.
5. “Houses of letters” is a translation for the words sām̃ surak that reappear below in B3. The implication of this expression is uncertain. Perhaps sām̃ simply means dwelling, container instead of house, while surak surely means letter, so sām̃ surak may refer to the inscription itself. If so, sām̃ surak śilālikhitta in B3 could be translated as the inscription engraved in stone (since śilālikhitta literally means “engraved in stone”).
6. The meaning of the phrase madā ka tmuv kirendra (and of madā ka tmuv dhavala… in B1–2) is very uncertain, the meaning of each word being debatable. On tmuv, in particular, a useful discussion can be found in Finot 1903, p. 640, n. 2, although the author does not take into account the obvious etymological connection with təmu “to meet” in Malay. See also mahnā kirendra in C. 56, C8–9.
7. Cf. C. 56.
8. My previously published translation “fonda le Maṇḍī Vaṅan” is now obsolete.

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<p><milestone type="pagelike" unit="face" n="A"/><label>Front</label><lb n="A1"/>svasti madā parama-rājādh<unclear>i</unclear>rāja Ā<lb n="A2" break="no"/>tmaja di yām̃ pom̃ k<unclear>u</unclear> jayasiṅhavarma vr̥ṣu-vam̃ṅṣa <unclear>pu-po</unclear>m̃

<lb n="A3"/>k<unclear>u</unclear> pura rāja-grāmma ṅauk· glaum̃ vijaya du<choice><sic>ṅ</sic><corr>n</corr></choice>an· dram̃ rāja yvan· kvīra ma<lb n="A4" break="no"/>rai tupak· ṣuḥ khin· rajan· yuddha</p> <p>trā tam̃l· dvau triṅṣa Abhiśe<lb n="A5" break="no"/>ka dram̃ Inravarma paṇḍap· dadam̃n· bhaṇḍ<unclear>ā</unclear>ra patryak· lyam̃ kanāya pajem̃

<lb n="A6"/>samram̃ddhipurī</p> <p>di thun· <unclear>bhyā</unclear>gra-ṇakṣatra padam̃ṅ· maṇḍīra ṅan· paṅap·

<lb n="A7"/>sām̃ surak· dadam̃n· Adhvā pavam̃k· vanam̃k· kraum̃ hayāvv· pajem̃ rājadhā<lb n="A8" break="no"/>ṇnī</p> <p>madā ka tmum̃ kirenra vap· viṅṣa kāla di hayāvv· Amil·

<lb n="B1"/><gap reason="lost" quantity="3" unit="character"/>k· <unclear>pa</unclear>dadam̃n· d<unclear>a</unclear>k· varna trā madā ka tmum̃ dhaval<unclear>a</unclear>

<lb n="B2"/><gap reason="lost" quantity="2" unit="character"/>ra nī putta di vavaḥ Air· laṅuv· tam̃l· Aṣta triṅṣa

<lb n="B3"/><unclear>sām̃</unclear> surak· śilā-likhitta ṇī di rājadhvanna nī <num value="1360">1360</num><g type="ddanda">.</g>

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<note>Or should we read <foreign>vr̥ṣu-vam̃ṅṣa <unclear>pu po</unclear>m̃ kā</foreign>? It's conceivable that <foreign>kā=u</foreign> was engraved, i.e., the consonant <foreign>k</foreign> with two vowel markers (<foreign>ā</foreign> and <foreign>u</foreign>), and that both a syllable <foreign>ku</foreign> and a syllable <foreign>kā</foreign> should be read. Indeed, the sequence <foreign>pu pom̃ ku kā</foreign> is found in contemporary inscriptions <ref target="DHARMA_INSCIC00043.xml">C. 43</ref>, <ref target="DHARMA_INSCIC00057.xml">C. 57</ref> and <ref target="DHARMA_INSCIC00214.xml">C. 214</ref>.</note>

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<app loc="A3"><lem>du<choice><sic>ṅ</sic><corr>n</corr></choice>an·</lem><note>It seems that <foreign>duṅan·</foreign> must be a scribal error for <foreign>dunan·</foreign>, a word found in numerous other inscriptions and sometimes in similar contexts (e.g., <ref target="DHARMA_INSCIC00003.xml">C. 3.2</ref>, <ref target="DHARMA_INSCIC00022.xml">C. 3.2</ref> and <ref target="DHARMA_INSCIC00043.xml">C. 43</ref>).</note></app>

<app loc="A4"><lem>ṣuḥ</lem><note>This seems to be an apheretic form for <foreign>mr̥suḥ</foreign>, and probably not an error for the same sequence <foreign>ṣuḥ khin·</foreign> also occurs in <ref target="DHARMA_INSCIC00043.xml">C. 43</ref> (B6). The expression <foreign>marai mr̥suḥ/mrasuḥ</foreign> is common, here with inserion of the word <foreign>tupak</foreign>.</note></app>

<app loc="A6"><lem><unclear>bhyā</unclear>gra-ṇakṣatra</lem><note>Rustic spelling for <foreign>vyāghra-nakṣatra</foreign>.</note></app>

<lem>maṇḍīra ṅan·</lem>

<rdg source="bib:Griffiths2020_04">maṇḍī vaṅan·</rdg>

<note>In my previous publication, I misread <foreign>ra</foreign> as <foreign>va</foreign> and wrongly split the words, not recognizing <foreign>maṇḍīra</foreign> as a rustic spelling for Sanskrit <foreign>mandira</foreign>.</note>

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<app loc="A7"><lem>rājadhā<lb n="A8" break="no"/>ṇnī</lem><note>Depending on how we choose to interpret <foreign>rājadhvanna nī</foreign> in B3 (see below), it is conceivable that we must intervene in the text to allow the same reading and interpretation here. But in favor of accepting the word <foreign>rājadhānī</foreign> speaks the fact that it is found in some other inscriptions (<ref target="DHARMA_INSCIC00025.xml">C. 25</ref>, line A17, and <ref target="DHARMA_INSCIC00064.xml">C. 64</ref>, line 3), so that an emendation to <foreign>rājādhva nī</foreign> here seems rather less plausible.</note></app>

<app loc="A8"><lem>madā ka tmum̃</lem><note>The same words occur again below in B1. The string <foreign>madā tmum̃</foreign> occurs in <ref target="DHARMA_INSCIC00030A1.xml">C. 30A1</ref> (7); <foreign>kā tmum̃</foreign> <ref target="DHARMA_INSCIC00030A2.xml">C. 30A2</ref> (7) and <ref target="DHARMA_INSCIC00089.xml">C. 89</ref> (B11 and B14).</note></app>

<app loc="A8"><lem>Amil·</lem><note>Is this a verb related to <foreign>ambil</foreign> <q>take</q> in Malay? Or do we rather have the same word <foreign>amil</foreign> that means <q>tamarind</q> in Modern Cham?<!--Voir Griffiths

et al. 2012, p. 258, n. 125, concernant une autre occurrence possible de ce verbe (la syllabe <foreign>mvil</foreign> après une lacune dans C. 184). --></note></app>

<app loc="B1"><lem><unclear>pa</unclear>dadam̃n· d<unclear>a</unclear>k·</lem>

<note>The reading of this sequence is probably not yet as it was intended. The expression <foreign>(dadam̃n·) dadam̃n· varṇna</foreign> occurs in <ref target="DHARMA_INSCIC00004.xml">C. 4</ref> (A3–4) and <ref target="DHARMA_INSCIC00214.xml">C. 214</ref> (3). As for <foreign>dak</foreign>, this might be the word recorded by <bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange>213</citedRange></bibl>, with the meanings « <foreign xml:lang="fra">ranger, arranger, placer, etc. …</foreign> ». Reading directly from the stone, I failed to confirm the impression given by the estampage that we should rather read <foreign>dik</foreign>. If nevertheless this is the intended word, it could be a hitherto unattested alternative manifestation of the Sanskrit word <foreign>diś</foreign> that commonly occurs as loanword in Old Cham in the form <foreign>diśa</foreign>. Indeed one reads <foreign>(dadam̃n·) dadam̃n· diśa</foreign> in <ref target="DHARMA_INSCIC00013.xml">C. 13</ref> (B6) and <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (C3). See also our discussion of the expression <foreign>diśa sā diśa</foreign> in <bibl><ptr target="bib:Griffiths+Lepoutre2016_01"/><citedRange unit="page">270</citedRange></bibl>.</note></app>

<app loc="B1"><lem>dhaval<unclear>a</unclear><lb n="B2"/><gap reason="lost" quantity="2" unit="character"/>ra</lem><note>A hypothetical restoration, based on the parallelism with the phrase <foreign>Un·karśa-dhavala-gajādi</foreign> (that I assume to be a rustic spelling for <foreign>utkarṣa-dhavala-gajādi</foreign> in Sanskrit) found in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (A9–10) would be <foreign>dhavala-gaja-vara</foreign> <q>excellent white elephant</q>.</note></app>

<app loc="B2"><lem>di vavaḥ Air· laṅuv·</lem><note>It might also be possible to read <foreign>Uvaḥ</foreign>. But see <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (B1–3) <foreign>di vabaḥ <unclear>c</unclear>rauḥ laṅuvv·</foreign>.</note></app>

<app loc="B3"><lem>rājadhvanna nī</lem><note>There are a number of angles for interpreting this sequence, which I am tempted, within this inscription itself, to compare with the words <foreign>Adhvā</foreign> and <foreign>rājadhāṇnī</foreign> in A7–8, while more distant comparisons are also conceivable, such as <foreign>rājamāna</foreign> <q>royal dignity</q> (an expression that seems to appear in <ref target="DHARMA_INSCIC00225.xml">C. 225</ref>, line 9) or <foreign>rājadharmma</foreign> (<ref target="DHARMA_INSCIC00042.xml">C. 42</ref>, line 13). It is imaginable that we are dealing with a rustic spelling of <foreign>rājadhānī nī</foreign> (<q>this capital</q>), but I tentatively assume that it is rather to be understood as <foreign>rājādhvā nī</foreign> (<q>this royal road</q>).</note></app>

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<p n="A1-A4">Hail! There was a supreme sovereign of kings, son of His Majesty <supplied reason="explanation"><foreign>yāṅ poṅ ku</foreign></supplied> Jayasiṅhavarman of the line of Vr̥ṣu, my lord <supplied reason="explanation"><foreign>pu-pov ku</foreign></supplied> of the city of royal residence <supplied reason="explanation"><foreign>rājagrāma</foreign></supplied> Ṅauk Glauṅ Vijaya. <supplied reason="subaudible">When</supplied> this one <supplied reason="explanation"><foreign>dunan</foreign></supplied> took the kingship, the Viets <supplied reason="explanation"><foreign>yvan</foreign></supplied> and the Khmers <supplied reason="explanation"><foreign>kvīra</foreign></supplied> attacked openly <supplied reason="explanation"><foreign>tupak</foreign></supplied>, wishing <supplied reason="explanation"><foreign>khin</foreign></supplied> to make war.</p>

<p n="A4-A6">And in <supplied reason="subaudible">the year</supplied> thirty-two, he received consecration, taking <supplied reason="subaudible">the name of</supplied> Indravarman,<note>The same event is mentioned in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>.</note> awarded various estates <supplied reason="explanation"><foreign>bhaṇḍāra</foreign></supplied>, by his grace <supplied reason="explanation"><foreign>kanāya</foreign></supplied> had a prince crowned <supplied reason="explanation"><foreign>pa-tryak</foreign></supplied>,<note>This translation is probably to be revised. My interpretation of <foreign>patryak</foreign> as <q>had crowned</q> was only based on the unproven supposition that the base <foreign>tryak</foreign> in Old Cham can be connected with the entries <foreign>tvak/trvak</foreign> « <foreign xml:lang="fra">coiffer, poser sur, mettre comme coiffure, endosser</foreign> » in <bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange>199 and 203</citedRange></bibl>. Under <foreign>kanāy</foreign> (p. 56), the dictionary quotes a phrase <foreign>kanāy malyaṅ patau</foreign> « <foreign xml:lang="fra">roi clément en magnifique (expression usitée en parlant du roi)</foreign> ». This is very reminiscent of the phrase <foreign>patryak· lyam̃ kanāya</foreign> that we have here.</note> founded <supplied reason="explanation">the temple called</supplied> Samr̥ddhipurī.<note>Samr̥ddhipurī is probably the name of a temple, for in inscription <ref target="DHARMA_INSCIC00042.xml">C. 42</ref>, l. 10, is is the name of a <foreign>rumaḥ</foreign>. See <bibl><ptr target="bib:Hardy2019_01"/><citedRange unit="page">231</citedRange></bibl>.</note></p>

<p n="A6-A8">In the year of the Tiger <supplied reason="explanation"><foreign>vyāghra-nakṣatra</foreign></supplied>,<note>See <bibl><ptr target="bib:Coedes1935_01"/><citedRange unit="page">319</citedRange></bibl> on the use of the cycle of twelve animals in Modern Cham, <bibl rend="ibid"><ptr target="bib:Coedes1935_01"/><citedRange unit="page">323-324</citedRange></bibl> on the use of the term <foreign>nakṣatra</foreign> in the sense of <q>year</q> in this context. On this last point, see also <bibl><ptr target="bib:Eade1995_01"/><citedRange unit="page">31</citedRange><citedRange unit="note">27</citedRange></bibl> and <bibl><ptr target="bib:Ferlus2010_02"/></bibl>.</note> he founded temples <supplied reason="explanation"><foreign>maṇḍīra</foreign></supplied> and built houses of letters<note>

<q>Houses of letters</q> is a translation for the words <foreign>sām̃ surak</foreign> that reappear below in B3. The implication of this expression is uncertain. Perhaps <foreign>sām̃</foreign> simply means <foreign>dwelling, container</foreign> instead of <foreign>house</foreign>, while <foreign>surak</foreign> surely means <foreign>letter</foreign>, so <foreign>sām̃ surak</foreign> may refer to the inscription itself. If so, <foreign>sām̃ surak śilālikhitta</foreign> in B3 could be translated as <foreign>the inscription engraved in stone</foreign> (since <foreign>śilālikhitta</foreign> literally means <q>engraved in stone</q>).</note> <supplied reason="subaudible">on</supplied> various roads <supplied reason="explanation"><foreign>adhvā</foreign></supplied>,<!-- Le mot Adhvā, auquel nous prêtons le sens sanskrit de « route », figure également dans C. 43, du site de Drang Lai (sud de l’actuel Gia Lai). Cf. Griffiths et al. 2012, p. 215 n. 56. Les routes

mentionnées dans C. 43 faisaient certainement partie du même réseau de « diverses routes » qui est évoqué ici. --> laid dams across the Hayāv river, founded the capital.</p>

<p n="A8-B3">It happened that he met <supplied reason="explanation"><foreign>madā ka tmuv</foreign></supplied> the Montagnards <supplied reason="explanation"><foreign>kirendra</foreign></supplied><note>The meaning of the phrase <foreign>madā ka tmuv kirendra</foreign> (and of <foreign>madā ka tmuv dhavala<gap reason="ellipsis"/></foreign> in B1–2) is very uncertain, the meaning of each word being debatable. On <foreign>tmuv</foreign>, in particular, a useful discussion can be found in <bibl><ptr target="bib:Finot1903_04"/><citedRange unit="page">640</citedRange><citedRange unit="note">2</citedRange></bibl>, although the author does not take into account the obvious etymological connection with <foreign>təmu</foreign> <q>to meet</q> in Malay. See also <foreign>mahnā kirendra</foreign> in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>, C8–9.

</note> a total <supplied reason="explanation"><foreign>vap</foreign></supplied> of twenty times in Hayāv <gap reason="ellipsis"/> he again put the various social classes <supplied reason="explanation"><foreign>varṇa</foreign></supplied> in order. It happened that he obtained this white <supplied reason="lost">excellent elephant</supplied>.<note>Cf. <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>.</note> He washed <supplied reason="explanation"><foreign>putta</foreign></supplied> himself at the mouth of the Air Laṅuv. In <supplied reason="explanation">the year</supplied> thirty-eight <supplied reason="subaudible">was built</supplied> the house of letters of this stone inscription on the royal road. <supplied reason="subaudible">It was in the year Śaka</supplied> 1360.</p>

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<p>Salut ! Il y eut un suzerain suprême des rois, fils de sa Majesté (<foreign>yāṅ poṅ ku</foreign>) Jayasiṅhavarman de la lignée de Vr̥ṣu, mon seigneur (<foreign>pu-pov ku</foreign>) de la cité de la résidence royale (<foreign>rājagrāma</foreign>) Ṅauk Glauṅ Vijaya. (Lorsque) celui-ci (<foreign>dunan</foreign>) prit la royauté, les Viets (<foreign>yvan</foreign>) et les Khmers (<foreign>kvīra</foreign>) attaquèrent ouvertement (<foreign>tupak</foreign>), souhaitant <supplied reason="explanation"><foreign>khin</foreign></supplied> faire la guerre.</p>

<p>Et en (l’année) trente-deux, il reçut la consécration, prenant (le nom d’)Indravarman, attribua divers domaines <supplied reason="explanation"><foreign>bhaṇḍāra</foreign></supplied>, par sa grâce <supplied reason="explanation"><foreign>kanāya</foreign></supplied> eut un prince couronné <foreign><foreign>pa-tryak</foreign></foreign>, fonda (le temple appelé) Samr̥ddhipurī.</p>

<p>En l’année du Tigre <supplied reason="explanation"><foreign>vyāghra-nakṣatra</foreign></supplied>, il fonda des temples<note>My previously published translation <q>fonda le Maṇḍī Vaṅan</q> is now obsolete.</note>, construisit des maisons de lettres <supplied reason="subaudible">sur</supplied> diverses routes, construisit un barrage sur la rivière Hayāv, fonda la capitale.</p>

<p>Il arriva qu’il rencontrât les Montagnards un total <supplied reason="explanation"><foreign>vap</foreign></supplied> de vingt fois à Hayāv <gap reason="ellipsis"/> il mit à nouveau les divers rangs <supplied reason="explanation">de la société</supplied>)en ordre. Il arriva qu’il obtînt cet <supplied reason="lost">excellent éléphant</supplied> blanc. Il se lava <supplied reason="explanation"><foreign>putta</foreign></supplied> à l’embouchure de l’Air Laṅuv. Dans <supplied reason="explanation">l’année</supplied> trente-huit <supplied reason="subaudible">fut construite</supplied> la maison de lettres de cette inscription sur pierre sur la route royale. <supplied reason="subaudible">Ce fut en l’année Śaka</supplied> 1360.</p>

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<p>First published, with a translation into French, in <bibl><ptr target="bib:Griffiths2020_04"/></bibl> on the basis of direct inspection of the stone as well as photographs and estampages. The present edition and translations are based on those of the mentioned publication, with some improvements.</p>

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