Early political, social and cultural history of Cambodia remains the realm of enigmas. Traditional accounts of a succession of the great kingdoms of Funan, Chenla and Angkor Empire (Briggs 1951; Cœdès 1968) seem but a simplification. Recent scholarship tends to view the early political landscape of Cambodia in terms of many small principalities and unstable claims to sovereignty (Vickery 1998). Furthermore, scholars have changed the term ‘Indian’ to ‘Indic’, stressing the local culture substratum prevalence over external influence and the outward resemblance of scripts, linguistic features and sculptural styles. In 1937, the famous French historian and epigrapher George Cœdès opened his seminal Inscriptions du Cambodge (1937–1966) with the Sanskrit Phnom Preah Vihear inscription K. 733. He gave its French translation and chose this text because of its brilliant Sanskrit poetry and many references to Indian culture. Recently Swati Chemburkar and Shivani Kapoor (2018), and Dominic Goodall (2019) made use of this text examining the Pāśupata School in early Cambodia. My present article focuses on a few points. First, I discuss how many kings named Bhavavarman are known from early Cambodian inscriptions of the sixth and seventh centuries. Second, I offer English and Russian translations of the Phnom Preah Vihear inscription K. 733. Third, I hope to bring together all the references to the Sanskrit root vidyā- in Cambodian Sanskrit and Old Khmer epigraphy and to examine its relation to the Pāśupata School of Shaivism. Fourth, I aim to show the Indic or Indian traits in ancient and medieval Cambodia.