Kingdom of Funan (Chinese: 扶南; pinyin: Fúnán) (Khmer: អាណាចក្រហ្វូណន)
Kingdom of Funan (Chinese: 扶南; pinyin: Fúnán) (Khmer: អាណាចក្រហ្វូណន)was the name given by the Chinese to an old kingdom situated in southern Southeast Asia focused on the Mekong Delta that existed from the first to 6th century CE. The name is found in Chinese recorded writings portraying the kingdom, and the most broad depictions are to a great extent in view of the report of two Chinese ambassadors, Kang Tai and Zhu Ying, speaking to the Wu Kingdom of Nanking who stayed in Funan in the mid-third century AD.
Funan is known in the present day dialects of the area as វ្នំ Vnom (Khmer) or នគរភ្ Nokor Phnom (Khmer), ฟูนาน (Thai), and Phù Nam (Vietnamese), on the other hand, the name Funan is not found in any writings of neighborhood inception from the period, and it is not realized what name the general population of Funan provided for their country. A few researchers contended that antiquated Chinese researchers interpreted the word Funan from a word identified with the Khmer word bnaṃ or vnaṃ (cutting edge: phnoṃ, signifying "mountain"), others however felt that Funan may not be an interpretation by any stretch of the imagination, rather it implied what it says in Chinese, which means something like "Conciliated South".
Like the very name of the kingdom, the ethno-etymological nature of the general population is the subject of much dialog among experts. The main theories are that the Funanese were for the most part Mon–Khmer, or that they were for the most part Austronesian, or that they constituted a multi-ethnic culture. The accessible proof is uncertain on this issue. Michael Vickery has said that, despite the fact that recognizable proof of the dialect of Funan is impractical, the confirmation emphatically recommends that the populace was Khmer.[2] The consequences of paleontology at Oc Eo have illustrated "no genuine irregularity between Oc Eo and pre-Angkorian levels", demonstrating Khmer phonetic strength in the region under Funan control.[3]
Taking into account the confirmation of the Chinese students of history, the commonwealth Funan is accepted to have been built up in the first century CE in the Mekong Delta, however archeological exploration has demonstrated that broad human settlement in the area may have retreated similarly as the fourth century BCE. In spite of the fact that viewed by Chinese creators as a solitary bound together commonwealth, some present day researchers suspect that Funan may have been a gathering of city-expresses that occasionally at war with each other and at different times constituted a political unity.[4] From archeological proof, which incorporates Roman, Chinese, and Indian products exhumed at the antiquated commercial focal point of Óc Eo (from the Khmer អូរកែវ Ou Kaeo, signifying "glass trench") in southern Vietnam, we realize that Funan probably been a capable exchanging state.[5] Excavations at Angkor Borei in southern Cambodia have in like manner conveyed confirmation of a critical settlement. Since Óc Eo was connected to a port on the coast and to Angkor Borei by an arrangement of waterways, it is conceivable that these areas together constituted the heartland of Funan.Etymology[edit]
A few researchers have progressed theoretical recommendations in regards to the starting point and significance of the word Funan. It is regularly said that the name Funan speaks to an interpretation from some nearby dialect into Chinese. For instance, French researcher Georges Coedès propelled the hypothesis that in utilizing the word Funan antiquated Chinese researchers were deciphering a word identified with the Khmer word bnaṃ or vnaṃ (cutting edge: phnoṃ, signifying "mountain").[6] However, the epigraphist Claude Jacques pointed out that this clarification depended on a mis-interpretation of the Sanskrit word parvatabùpála in the old engravings as equal to the Khmer word bnaṃ and a mis-distinguishing proof of the King Bhavavarman I said in them as the vanquisher of Funan.[7] It has additionally been watched that in Chinese the character 南 (pinyin: nán, Vietnamese: nam) is much of the time utilized as a part of land terms to signify "South"; Chinese researchers utilized it as a part of this sense in naming different areas or locales of Southeast Asia, for example, Annam. In this manner, Funan may be an initially Chinese word significance something like "Mollified South", and may not be an interpretation by any stretch of the imagination. Jacques suggested that utilization of the name Funan ought to be surrendered for the names, for example, Bhavapura, Aninditapura, Shresthapura and Vyadhapura, which are known from engravings to have been utilized at the ideal opportunity for urban areas in the district and give a more precise thought of the geology of the old Khmer locales than the names Funan or Zhenla which are obscure in the Old Khmer language.[8]
Sources
The primary present day researcher to reproduce the historical backdrop of the old country of Funan was Paul Pelliot, who in his pivotal article "Le Fou-nan" of 1903 drew solely on Chinese chronicled records to set forward the grouping of archived occasions interfacing the establishment of Funan in roughly the first century CE with its death by victory in the sixth to seventh century. Researchers condemning of Pelliot's Chinese sources have communicated suspicion with respect to his conclusions.
Chinese records dating from the third century CE, starting with the Sānguó zhì 三國志 (Records of the Three Kingdoms) finished in AD 289 by Chén Shòu 陳壽 (233–297), record the entry of two Funanese consulates at the court of Lǚ Dài 呂待, senator in the southern Chinese kingdom of Wú 吳: the first international safe haven touched base somewhere around 225 and 230 AD, the second in the year 243.[10] Later sources, for example, the Liáng shū 梁書 (Book of Liang) of Yáo Chá 姚察 (533–606) and Yáo Sīlián 姚思廉 (d. 637), finished in 636, talk about the mission of the third century Chinese emissaries Kāng Tài 康泰 and Zhū Yīng 朱應 from the Kingdom of Wu to Funan. The works of these agents, however no more surviving in their unique condition, were excerpted and accordingly safeguarded in the later dynastic histories, and structure the premise for a lot of what we think about Funan.
Since the distribution of Pelliot's article, archeoloHistory
Starting points of Funan
As per present day researchers drawing essentially on Chinese abstract sources, an outsider named "Huntian" [pinyin: Hùntián] built up the Kingdom of Funan around the first century CE in the Mekong Delta of southern Vietnam. Archeological confirmation demonstrates that broad human settlement in the locale may do a reversal to the extent the fourth century BCE. Despite the fact that regarded by Chinese students of history as a solitary brought together realm, as indicated by some present day researchers Funan may have been an accumulation of city-expresses that occasionally warred with each other and at different times constituted a political unity.[4]
The ethnic and semantic starting points of the Funanese individuals have been liable to insightful civil argument, and no firm conclusions can be drawn taking into account the confirmation accessible. The Funanese may have been Cham or from another Austronesian gathering, or they may have been Khmer or from another Austroasiatic bunch. It is conceivable that they are the predecessors of those indigenous individuals staying in the southern piece of Vietnam today who allude themselves as "Khmer" or "Khmer Krom." (The Khmer expression "krom" signifies "beneath" or "lower a portion of" and is utilized to allude to region that was later colonized by Vietnamese foreigners and taken up into the current condition of Vietnam.) It is additionally conceivable that Funan was a multicultural society, including different ethnic and semantic gatherings. In the late fourth and fifth hundreds of years, Indianization propelled all the more quickly, to some extent through recharged motivations from the south Indian Pallava administration and the north Indian Gupta Empire.[11] The main surviving nearby works from the time of Funan are paleographic Pallava Grantha engravings in Sanskrit of the Pallava tradition, an academic dialect utilized by scholarly and decision elites all through South and Southeast Asia. These engravings give no data about the ethnicity or vernacular tongue of the Funanese.
Funan may have been the Suvarnabhumi alluded to in old Indian texts.[12] Among the Khmer Krom of the lower Mekong district the conviction is held that they are the relatives of antiquated Funan, the center of Suvarnabhumi/Suvarnadvipa, which secured a tremendous degree of Southeast Asia including present day Cambodia, southern Vietnam, Thailand, Laos, Burma, Malaya, Sumatra and different parts of Indonesia.[13]
Huntian
The Book of Liang records the account of the establishment of Funan by the nonnative Hùntián (混塡): "He originated from the southern nation Jiào (徼, a unidentified area, maybe on the Malaysian Peninsula or in the Indonesian archipelago) in the wake of imagining that his own genie had conveyed a perfect bow to him and had guided him to set out on a vast dealer garbage. In the morning, he continued to the sanctuary, where he discovered a bow at the foot of the genie's tree. He then boarded a boat, which the genie brought on to arrive in Fúnán. The ruler of the nation, Liǔyè (柳葉, "Willow Leaf") needed to plunder the boat and seize it, so Hùntián shot a bolt from his awesome bow which penetrated through Liǔyè's boat. Unnerved, she surrendered herself, and Hùntián took her for his wife. Be that as it may, despondent to see her exposed, he collapsed a bit of material to make an article of clothing through which he made her pass her head. At that point he represented the nation and passed power on to his son,[14]:37 who was the originator of seven urban communities." Nearly the same story showed up in the Jìn shū 晉書 (Book of Jin), accumulated by Fáng Xuánlíng in AD 648; on the other hand, in the Book of Jin the names given to the remote hero and his local wife are "Hùnhuì" 混湏 and "Yèliǔ" 葉柳.
Kaundinya
A few researchers have distinguished the winner Hùntián of the Book of Liang with the Brahmin Kauṇḍinya who wedded a nāga (snake) princess named Somā, as put forward in a Sanskrit engraving found at Mỹ Sơn[14]:37 and dated AD 658 (see underneath). Other scholars[15] have rejected this recognizable proof, indicating out that "Hùntián" has just two syllables, while "Kauṇḍinya" has three, and contending that Chinese researchers would not have utilized a two-syllable Chinese word interpret a three-syllable word from another language.[16] However, the name "Kaundinya" shows up in various autonomous sources and appears to indicate a figure of some significance ever.
Kaundinya in the Chinese sources
Regardless of the fact that the Chinese "Hùntián" is not the best possible interpretation of the Sanskrit "Kaundinya", the name "Kaundinya" [Kauṇḍinya, Koṇḍañña, Koṇḍinya, etc.] is by and by an imperative one in the historical backdrop of Funan as composed by the Chinese students of history: on the other hand, they deciphered it not as "Hùntián," but rather as "Qiáochénrú" 僑陳如.[17] A man of that name is said in the Book of Liang in a story that shows up fairly after the tale of Hùntián. As indicated by this source, Qiáochénrú was one of the successors of the lord Tiānzhú Zhāntán 天竺旃檀 ("Candana from India"), a leader of Funan who in the year 357 AD sent tamed elephants as tribute to the Emperor Mu of Jin (r. 344–361; individual name: Sīmǎ Dān 司馬聃): "He [Qiáochénrú] was initially a Brahmin from India. There a voice let him know: ʻyou must go rule over Fúnán,ʼ and he cheered in his heart. In the south, he landed at Pánpán 盤盤. The general population of Fúnán appeared to him; the entire kingdom rose up with bliss, went before him, and picked him lord. He changed every one of the laws to fit in with the arrangement of India."
Kaundinya in the engraving of Mỹ Sơn.
The tale of Kaundinya is likewise put forward quickly in the Sanskrit engraving C. 96 of the Cham lord Prakasadharma found at Mỹ Sơn. It is dated Sunday, 18 February 658 AD (and subsequently has a place with the post-Funanese period) and states in pertinent part (stanzas XVI-XVIII):[18] "It arrived [at the city of Bhavapura] that Kauṇḍinya, the premier among brahmins, planted the lance which he had acquired from Droṇa's Son Aśvatthāman, the best of brahmins. There was a little girl of a ruler of serpents, called "Somā," who established a family in this world. Having achieved, through affection, to a fundamentally distinctive component, she lived in the residence man. She was taken as wife by the brilliant Brahmin Kauṇḍinya for the sole purpose of (achieving) a sure assignment Kaundinya in the engraving of Tháp Mười
This stele found at Tháp Mười in Đồng Tháp Province, Vietnam and now situated in the Museum of History in Ho Chi Minh City is one of only a handful couple of surviving compositions that can be credited unquestionably to the kingdom of Funan. The content is in Sanskrit, written in Grantha letters in order of the Pallava tradition, dated to the mid-fifth century AD, and recounts a gift to pay tribute to Vishnu by a Prince Gunavarman of the Kaundinya ancestry.
The Sanskrit engraving (K.5) of Tháp Mười (known as "Pràsàt Prằṃ Lovêṅ" in Khmer), which is presently in plain view in the Museum of Vietnamese History in Ho Chi Minh City, alludes to a Prince Guṇavarman, more youthful child (nṛpasunu—bālo pi) of a lord Ja[yavarman] who was "the moon of the Kauṇḍinya line (... kauṇḍi[n]ya[vaṅ]śaśaśinā ...) and boss "of a domain wrested from the mud".[20]
Kaundinya in Khmer folklore
The legend of Kaundinya is paralleled in cutting edge Khmer fables, where the outside ruler is known as "Preah Thaong" and the ruler as "Neang Neak". In this adaptation of the story, Preah Thaong touches base via ocean to an island checked by a monster thlok tree, local to Cambodia. On the island, he discovers the home of the nāgas and meets Neang Neak, girl of the nāga ruler. He weds her with endowments from her dad and comes back to the human world. The nāga ruler drinks the ocean around the island and gives the name "Kampuchea Thipdei", which is gotten from the Sanskrit (Kambujādhipati) and may be deciphered into English as "the master of Cambodia". In another adaptation, it is expressed that Preah Thaong battles Neang Neak.[21][22][23]
Different events of the name "Kaundinya" ever
The name "Kauṇḍinya" is surely understood from Tamil engravings of the first thousand years AD, and it appears that Funan was ruled up the sixth century AD by a faction of the same name. As indicated by the Nán Qí shū 南齊書 (Book of Southern Qi) of Xiāo Zīxiǎn 簫子顯 (485–537) the Fúnán ruler Qiáochénrú Shéyébámó 僑陳如闍耶跋摩 (Kauṇḍinya Jayavarman) "sent in the year 484 the Buddhist minister Nàqiéxiān 那伽仙 (Nāgasena) to offer presents to the Chinese sovereign and to ask the head in the meantime for help in vanquishing Línyì (north of Campā) ... The ruler of China expressed gratitude toward Shéyébámó for his presents, yet sent no troops against Línyì".[24]
Summit and decrease of Funan
Progressive rulers taking after Hun-t'ien included Hun-p'an-huang, P'an-p'an, and afterward Fan Shih-man, "Awesome King of Funan", who "had huge boats manufactured, and cruising everywhere throughout the huge ocean he assaulted more than ten kingdoms...he developed his region five or six thusand li." Fan Shih-man passed on a military campaign to Chin-lin, "Boondocks of Gold". He was trailed by Chin-cheng, Fan Chan, Ch'ang and after that Fan Hsun, in progressive deaths. Prior to his demise, Fan Chan sent international safe havens to India and China in 243. Around 245, Funan was portrayed as having "walled towns, castles, and abodes. They give themselves to agriculture...they like to etch adornments and etch. A hefty portion of their eating utensils are silver. Charges are paid in gold, silver, pearls, fragrances. There are books and storehouses of files and different things." The Indian Chan-T'an was administering in 357, trailed by another Indian Chiao Chen-ju (Kaundinya) in the fifth century, who "changed every one of the laws to comply with the arrangement
Funan is known in the present day dialects of the area as វ្នំ Vnom (Khmer) or នគរភ្ Nokor Phnom (Khmer), ฟูนาน (Thai), and Phù Nam (Vietnamese), on the other hand, the name Funan is not found in any writings of neighborhood inception from the period, and it is not realized what name the general population of Funan provided for their country. A few researchers contended that antiquated Chinese researchers interpreted the word Funan from a word identified with the Khmer word bnaṃ or vnaṃ (cutting edge: phnoṃ, signifying "mountain"), others however felt that Funan may not be an interpretation by any stretch of the imagination, rather it implied what it says in Chinese, which means something like "Conciliated South".
Like the very name of the kingdom, the ethno-etymological nature of the general population is the subject of much dialog among experts. The main theories are that the Funanese were for the most part Mon–Khmer, or that they were for the most part Austronesian, or that they constituted a multi-ethnic culture. The accessible proof is uncertain on this issue. Michael Vickery has said that, despite the fact that recognizable proof of the dialect of Funan is impractical, the confirmation emphatically recommends that the populace was Khmer.[2] The consequences of paleontology at Oc Eo have illustrated "no genuine irregularity between Oc Eo and pre-Angkorian levels", demonstrating Khmer phonetic strength in the region under Funan control.[3]
Taking into account the confirmation of the Chinese students of history, the commonwealth Funan is accepted to have been built up in the first century CE in the Mekong Delta, however archeological exploration has demonstrated that broad human settlement in the area may have retreated similarly as the fourth century BCE. In spite of the fact that viewed by Chinese creators as a solitary bound together commonwealth, some present day researchers suspect that Funan may have been a gathering of city-expresses that occasionally at war with each other and at different times constituted a political unity.[4] From archeological proof, which incorporates Roman, Chinese, and Indian products exhumed at the antiquated commercial focal point of Óc Eo (from the Khmer អូរកែវ Ou Kaeo, signifying "glass trench") in southern Vietnam, we realize that Funan probably been a capable exchanging state.[5] Excavations at Angkor Borei in southern Cambodia have in like manner conveyed confirmation of a critical settlement. Since Óc Eo was connected to a port on the coast and to Angkor Borei by an arrangement of waterways, it is conceivable that these areas together constituted the heartland of Funan.Etymology[edit]
A few researchers have progressed theoretical recommendations in regards to the starting point and significance of the word Funan. It is regularly said that the name Funan speaks to an interpretation from some nearby dialect into Chinese. For instance, French researcher Georges Coedès propelled the hypothesis that in utilizing the word Funan antiquated Chinese researchers were deciphering a word identified with the Khmer word bnaṃ or vnaṃ (cutting edge: phnoṃ, signifying "mountain").[6] However, the epigraphist Claude Jacques pointed out that this clarification depended on a mis-interpretation of the Sanskrit word parvatabùpála in the old engravings as equal to the Khmer word bnaṃ and a mis-distinguishing proof of the King Bhavavarman I said in them as the vanquisher of Funan.[7] It has additionally been watched that in Chinese the character 南 (pinyin: nán, Vietnamese: nam) is much of the time utilized as a part of land terms to signify "South"; Chinese researchers utilized it as a part of this sense in naming different areas or locales of Southeast Asia, for example, Annam. In this manner, Funan may be an initially Chinese word significance something like "Mollified South", and may not be an interpretation by any stretch of the imagination. Jacques suggested that utilization of the name Funan ought to be surrendered for the names, for example, Bhavapura, Aninditapura, Shresthapura and Vyadhapura, which are known from engravings to have been utilized at the ideal opportunity for urban areas in the district and give a more precise thought of the geology of the old Khmer locales than the names Funan or Zhenla which are obscure in the Old Khmer language.[8]
Sources
The primary present day researcher to reproduce the historical backdrop of the old country of Funan was Paul Pelliot, who in his pivotal article "Le Fou-nan" of 1903 drew solely on Chinese chronicled records to set forward the grouping of archived occasions interfacing the establishment of Funan in roughly the first century CE with its death by victory in the sixth to seventh century. Researchers condemning of Pelliot's Chinese sources have communicated suspicion with respect to his conclusions.
Chinese records dating from the third century CE, starting with the Sānguó zhì 三國志 (Records of the Three Kingdoms) finished in AD 289 by Chén Shòu 陳壽 (233–297), record the entry of two Funanese consulates at the court of Lǚ Dài 呂待, senator in the southern Chinese kingdom of Wú 吳: the first international safe haven touched base somewhere around 225 and 230 AD, the second in the year 243.[10] Later sources, for example, the Liáng shū 梁書 (Book of Liang) of Yáo Chá 姚察 (533–606) and Yáo Sīlián 姚思廉 (d. 637), finished in 636, talk about the mission of the third century Chinese emissaries Kāng Tài 康泰 and Zhū Yīng 朱應 from the Kingdom of Wu to Funan. The works of these agents, however no more surviving in their unique condition, were excerpted and accordingly safeguarded in the later dynastic histories, and structure the premise for a lot of what we think about Funan.
Since the distribution of Pelliot's article, archeoloHistory
Starting points of Funan
As per present day researchers drawing essentially on Chinese abstract sources, an outsider named "Huntian" [pinyin: Hùntián] built up the Kingdom of Funan around the first century CE in the Mekong Delta of southern Vietnam. Archeological confirmation demonstrates that broad human settlement in the locale may do a reversal to the extent the fourth century BCE. Despite the fact that regarded by Chinese students of history as a solitary brought together realm, as indicated by some present day researchers Funan may have been an accumulation of city-expresses that occasionally warred with each other and at different times constituted a political unity.[4]
The ethnic and semantic starting points of the Funanese individuals have been liable to insightful civil argument, and no firm conclusions can be drawn taking into account the confirmation accessible. The Funanese may have been Cham or from another Austronesian gathering, or they may have been Khmer or from another Austroasiatic bunch. It is conceivable that they are the predecessors of those indigenous individuals staying in the southern piece of Vietnam today who allude themselves as "Khmer" or "Khmer Krom." (The Khmer expression "krom" signifies "beneath" or "lower a portion of" and is utilized to allude to region that was later colonized by Vietnamese foreigners and taken up into the current condition of Vietnam.) It is additionally conceivable that Funan was a multicultural society, including different ethnic and semantic gatherings. In the late fourth and fifth hundreds of years, Indianization propelled all the more quickly, to some extent through recharged motivations from the south Indian Pallava administration and the north Indian Gupta Empire.[11] The main surviving nearby works from the time of Funan are paleographic Pallava Grantha engravings in Sanskrit of the Pallava tradition, an academic dialect utilized by scholarly and decision elites all through South and Southeast Asia. These engravings give no data about the ethnicity or vernacular tongue of the Funanese.
Funan may have been the Suvarnabhumi alluded to in old Indian texts.[12] Among the Khmer Krom of the lower Mekong district the conviction is held that they are the relatives of antiquated Funan, the center of Suvarnabhumi/Suvarnadvipa, which secured a tremendous degree of Southeast Asia including present day Cambodia, southern Vietnam, Thailand, Laos, Burma, Malaya, Sumatra and different parts of Indonesia.[13]
Huntian
Kaundinya
A few researchers have distinguished the winner Hùntián of the Book of Liang with the Brahmin Kauṇḍinya who wedded a nāga (snake) princess named Somā, as put forward in a Sanskrit engraving found at Mỹ Sơn[14]:37 and dated AD 658 (see underneath). Other scholars[15] have rejected this recognizable proof, indicating out that "Hùntián" has just two syllables, while "Kauṇḍinya" has three, and contending that Chinese researchers would not have utilized a two-syllable Chinese word interpret a three-syllable word from another language.[16] However, the name "Kaundinya" shows up in various autonomous sources and appears to indicate a figure of some significance ever.
Kaundinya in the Chinese sources
Regardless of the fact that the Chinese "Hùntián" is not the best possible interpretation of the Sanskrit "Kaundinya", the name "Kaundinya" [Kauṇḍinya, Koṇḍañña, Koṇḍinya, etc.] is by and by an imperative one in the historical backdrop of Funan as composed by the Chinese students of history: on the other hand, they deciphered it not as "Hùntián," but rather as "Qiáochénrú" 僑陳如.[17] A man of that name is said in the Book of Liang in a story that shows up fairly after the tale of Hùntián. As indicated by this source, Qiáochénrú was one of the successors of the lord Tiānzhú Zhāntán 天竺旃檀 ("Candana from India"), a leader of Funan who in the year 357 AD sent tamed elephants as tribute to the Emperor Mu of Jin (r. 344–361; individual name: Sīmǎ Dān 司馬聃): "He [Qiáochénrú] was initially a Brahmin from India. There a voice let him know: ʻyou must go rule over Fúnán,ʼ and he cheered in his heart. In the south, he landed at Pánpán 盤盤. The general population of Fúnán appeared to him; the entire kingdom rose up with bliss, went before him, and picked him lord. He changed every one of the laws to fit in with the arrangement of India."
Kaundinya in the engraving of Mỹ Sơn.
The tale of Kaundinya is likewise put forward quickly in the Sanskrit engraving C. 96 of the Cham lord Prakasadharma found at Mỹ Sơn. It is dated Sunday, 18 February 658 AD (and subsequently has a place with the post-Funanese period) and states in pertinent part (stanzas XVI-XVIII):[18] "It arrived [at the city of Bhavapura] that Kauṇḍinya, the premier among brahmins, planted the lance which he had acquired from Droṇa's Son Aśvatthāman, the best of brahmins. There was a little girl of a ruler of serpents, called "Somā," who established a family in this world. Having achieved, through affection, to a fundamentally distinctive component, she lived in the residence man. She was taken as wife by the brilliant Brahmin Kauṇḍinya for the sole purpose of (achieving) a sure assignment Kaundinya in the engraving of Tháp Mười
This stele found at Tháp Mười in Đồng Tháp Province, Vietnam and now situated in the Museum of History in Ho Chi Minh City is one of only a handful couple of surviving compositions that can be credited unquestionably to the kingdom of Funan. The content is in Sanskrit, written in Grantha letters in order of the Pallava tradition, dated to the mid-fifth century AD, and recounts a gift to pay tribute to Vishnu by a Prince Gunavarman of the Kaundinya ancestry.
The Sanskrit engraving (K.5) of Tháp Mười (known as "Pràsàt Prằṃ Lovêṅ" in Khmer), which is presently in plain view in the Museum of Vietnamese History in Ho Chi Minh City, alludes to a Prince Guṇavarman, more youthful child (nṛpasunu—bālo pi) of a lord Ja[yavarman] who was "the moon of the Kauṇḍinya line (... kauṇḍi[n]ya[vaṅ]śaśaśinā ...) and boss "of a domain wrested from the mud".[20]
Kaundinya in Khmer folklore
The legend of Kaundinya is paralleled in cutting edge Khmer fables, where the outside ruler is known as "Preah Thaong" and the ruler as "Neang Neak". In this adaptation of the story, Preah Thaong touches base via ocean to an island checked by a monster thlok tree, local to Cambodia. On the island, he discovers the home of the nāgas and meets Neang Neak, girl of the nāga ruler. He weds her with endowments from her dad and comes back to the human world. The nāga ruler drinks the ocean around the island and gives the name "Kampuchea Thipdei", which is gotten from the Sanskrit (Kambujādhipati) and may be deciphered into English as "the master of Cambodia". In another adaptation, it is expressed that Preah Thaong battles Neang Neak.[21][22][23]
Different events of the name "Kaundinya" ever
The name "Kauṇḍinya" is surely understood from Tamil engravings of the first thousand years AD, and it appears that Funan was ruled up the sixth century AD by a faction of the same name. As indicated by the Nán Qí shū 南齊書 (Book of Southern Qi) of Xiāo Zīxiǎn 簫子顯 (485–537) the Fúnán ruler Qiáochénrú Shéyébámó 僑陳如闍耶跋摩 (Kauṇḍinya Jayavarman) "sent in the year 484 the Buddhist minister Nàqiéxiān 那伽仙 (Nāgasena) to offer presents to the Chinese sovereign and to ask the head in the meantime for help in vanquishing Línyì (north of Campā) ... The ruler of China expressed gratitude toward Shéyébámó for his presents, yet sent no troops against Línyì".[24]
Summit and decrease of Funan
Progressive rulers taking after Hun-t'ien included Hun-p'an-huang, P'an-p'an, and afterward Fan Shih-man, "Awesome King of Funan", who "had huge boats manufactured, and cruising everywhere throughout the huge ocean he assaulted more than ten kingdoms...he developed his region five or six thusand li." Fan Shih-man passed on a military campaign to Chin-lin, "Boondocks of Gold". He was trailed by Chin-cheng, Fan Chan, Ch'ang and after that Fan Hsun, in progressive deaths. Prior to his demise, Fan Chan sent international safe havens to India and China in 243. Around 245, Funan was portrayed as having "walled towns, castles, and abodes. They give themselves to agriculture...they like to etch adornments and etch. A hefty portion of their eating utensils are silver. Charges are paid in gold, silver, pearls, fragrances. There are books and storehouses of files and different things." The Indian Chan-T'an was administering in 357, trailed by another Indian Chiao Chen-ju (Kaundinya) in the fifth century, who "changed every one of the laws to comply with the arrangement
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