INDIAN GODS AND MYTHICAL CREATURES
Indianisation introduced Hinduism and Buddhism into Angkor Empire; the king relied on the Brahmins and Buddhist monks alternatively to strengthen his position in the society through political and spiritual means. This, ensured the survival and the prosperity of his kingdom. A characteristic of syncretism (blending of religions and cultures) in Angkor Empire was that no single religion operated exclusively; King Jayavarman II for instance, in additional to being a Sivaite Devaraja, also proclaimed himself to be a Buddhist cakravartin (king of the king). Most of the people in Angkor Empire followed the Khmer style of Buddhism, which blends elements from Theravada Buddhism with Hinduism and animism. Syncretism proves that the people of Angkor Empire weren't just passive recipients of Indian influence but adaptors who altered the culture to suit their local context. All the Indian gods and mythical creatures such as Shiva, Vishnu, Naga and Buddha, regardless of whether they originated from Hinduism or Buddhism, influenced the Angkor Empire greatly, as illustrated below:
Naga
The naga, a mythical snake from Hindu mythology, was a god of the underworld. Because snakes shed their skin, they are thought to have regenerative power and were emblems of good luck. There is even a popular Cambodian legend saying that the people of Angkor believed that Kaundinya, a Brahmin from India married Soma, a naga princess, and that union resulted in country’s prosperity. It was told that the Naga king (the sea king who symbolized the earth, water, nature) had swallowed the water to dry the land for rice fields, creating Cambodia. Kaundinya became the king of Cambodia while Soma owned it. Therefore, till today, it is the women who own rice fields in Cambodia and Cambodians often say “Born from Naga”. The influence from the Indians must have been strong to have a country’s legend and creation to be derived from India’s mythical creature.
How does this link to kingship?
The kings of Angkor traced their ancestry back to this supernatural union, and they claimed their divine status because of it. This implies that the Angkor kings related themselves to the Hindu gods to prove their divinity and that they were part deities whom the people needed to worship.
Indianisation introduced Hinduism and Buddhism into Angkor Empire; the king relied on the Brahmins and Buddhist monks alternatively to strengthen his position in the society through political and spiritual means. This, ensured the survival and the prosperity of his kingdom. A characteristic of syncretism (blending of religions and cultures) in Angkor Empire was that no single religion operated exclusively; King Jayavarman II for instance, in additional to being a Sivaite Devaraja, also proclaimed himself to be a Buddhist cakravartin (king of the king). Most of the people in Angkor Empire followed the Khmer style of Buddhism, which blends elements from Theravada Buddhism with Hinduism and animism. Syncretism proves that the people of Angkor Empire weren't just passive recipients of Indian influence but adaptors who altered the culture to suit their local context. All the Indian gods and mythical creatures such as Shiva, Vishnu, Naga and Buddha, regardless of whether they originated from Hinduism or Buddhism, influenced the Angkor Empire greatly, as illustrated below:
Naga
The naga, a mythical snake from Hindu mythology, was a god of the underworld. Because snakes shed their skin, they are thought to have regenerative power and were emblems of good luck. There is even a popular Cambodian legend saying that the people of Angkor believed that Kaundinya, a Brahmin from India married Soma, a naga princess, and that union resulted in country’s prosperity. It was told that the Naga king (the sea king who symbolized the earth, water, nature) had swallowed the water to dry the land for rice fields, creating Cambodia. Kaundinya became the king of Cambodia while Soma owned it. Therefore, till today, it is the women who own rice fields in Cambodia and Cambodians often say “Born from Naga”. The influence from the Indians must have been strong to have a country’s legend and creation to be derived from India’s mythical creature.
How does this link to kingship?
The kings of Angkor traced their ancestry back to this supernatural union, and they claimed their divine status because of it. This implies that the Angkor kings related themselves to the Hindu gods to prove their divinity and that they were part deities whom the people needed to worship.
Shiva, Vishnu and Buddha
One feature related to religion prevalent in Angkor was the practice of associating a deceased person, or even a living person, with the image of an Indian god. The Angkor kings were closely identified with the Gods. For example, in the 9th century, King Indravarraan constructed the six towers of the temple of Preah Ko to honour the members of the family. Preah Ko portrays images of his wife, parents, maternal grandparents, and predecessor(Jayavarman II) which resemble strongly to the image of Hindu God Shiva. This shows that the royal family was revered as incarnation of Shiva and the king did this to increase the people’s respect of his family and himself. Another example would be the 216 gigantic faces of Bodhisattva Lokeśvara (Buddhist of universal compassion) on Bayon’s towers that resemble Jayavarman VII himself. Bodhisattva is a Buddhist who has attained Enlightenment and yet denied entry into Nirvana (highest goal of the Buddhist path) to help others to attain Enlightenment as well. With his smile which symbolizes values of compassion, self-sacrifice, love, harmony and peace, Bodhisattva's blessings are radiating in the cardinal points. By portraying himself as a Bodhisattva who has attained Enlightenment, the king was seen as a generous, all-knowing and godly divine being.
One feature related to religion prevalent in Angkor was the practice of associating a deceased person, or even a living person, with the image of an Indian god. The Angkor kings were closely identified with the Gods. For example, in the 9th century, King Indravarraan constructed the six towers of the temple of Preah Ko to honour the members of the family. Preah Ko portrays images of his wife, parents, maternal grandparents, and predecessor(Jayavarman II) which resemble strongly to the image of Hindu God Shiva. This shows that the royal family was revered as incarnation of Shiva and the king did this to increase the people’s respect of his family and himself. Another example would be the 216 gigantic faces of Bodhisattva Lokeśvara (Buddhist of universal compassion) on Bayon’s towers that resemble Jayavarman VII himself. Bodhisattva is a Buddhist who has attained Enlightenment and yet denied entry into Nirvana (highest goal of the Buddhist path) to help others to attain Enlightenment as well. With his smile which symbolizes values of compassion, self-sacrifice, love, harmony and peace, Bodhisattva's blessings are radiating in the cardinal points. By portraying himself as a Bodhisattva who has attained Enlightenment, the king was seen as a generous, all-knowing and godly divine being.
It was not just those two kings mentioned above: many statues of Shiva, Vishnu and Bodhisattvas found in temple sites in Angkor Empire are portraits of kings, queens and magnates. Their names were carved on the statues, suggesting how personal titles and names of the gods and goddesses were associated together. In fact, each of these statues was an artificial body with magic properties granting immortality upon the person it represented. This shows that the kings portrayed themselves as immortals whose power was ever-lasting.
While this reveals that Indian gods were indeed worshipped in Angkor Empire, it also exhibits a unique blending of the cult of ancestor-worship. The idea of kingship was very strong in Angkor Empire and kings often utilised this and associated themselves with the Indian gods in order to increase the people’s reverence to him and instil into the people a stronger sense of reverence towards their devaraja.
While this reveals that Indian gods were indeed worshipped in Angkor Empire, it also exhibits a unique blending of the cult of ancestor-worship. The idea of kingship was very strong in Angkor Empire and kings often utilised this and associated themselves with the Indian gods in order to increase the people’s reverence to him and instil into the people a stronger sense of reverence towards their devaraja.