2022, Indo Nordic Author's Collective
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139 pages
Subsumption of Hindu Dieties in the Khmer Kingdoms C O N T E N T S CHAPTER I-Introduction-Hinduism in Southeast Asia page 3CHAPTER II-Subsumption of Hindu Dieties in the Khmer Kingdoms page 10CHAPTER III-The Many Capitals of Jayavarman II page 46CHAPTER IV-Mahendraparvata-The Lost Mountain City of God Indra page 55CHAPTER V-Significance of Hariharalaya /Hariharalay in Understanding the design concept of Angkor page 70CHAPTER VI-Ishanapura-Sambor Prei Kuk page 95CHAPTER VII-The mountains MAHENDRAGIRI IN ORISSA & MAHENDRAPARVATA IN KAMBUJ PART II OF A SERIE ON MOUNTAINS OF KHMER page 103ABOUT THE AUTHOR DR UDAY DOKRAS page 111
Overview and bibliography on Cambodian Buddhism for the Encyclopedia of Religion
ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts
This article has been peer reviewed through the double-blind process of ASIANetwork Exchange, which is a journal of the Open Library of Humanities.
Archaeological Research in Asia, 2020
The Angkorian Empire was at its peak from the 10th to 13th centuries CE. It wielded great influence across mainland Southeast Asia and is now one of the most archaeologically visible polities due to its expansive religious building works. This paper presents archaeobotanical evidence from two of the most renowned Angkorian temples largely associated with kings and elites, Angkor Wat and Ta Prohm. But it focuses on the people that dwelt within the temple enclosures, some of whom were involved in the daily functions of the temple. Archaeological work indicates that temple enclosures were areas of habitation within the Angkorian urban core and the temples and their enclosures were ritual, political, social, and economic landscapes. This paper provides the first attempt to reconstruct some aspects of the lives of the non-elites living within the temple enclosures by examining the archaeobotanical evidence, both macroremains and phytoliths, from residential contexts and data derived from inscriptions and Zhou Daguan's historical account dating to the 13th century CE. Research indicates that plants found within the temple enclosure of Ta Prohm and Angkor Wat were grown for ritual or medicinal use, and also formed important components of the diet and household economy.
Indo Nordic Author's Collective, 2021
The Khmer Civilization as an Integration of Cultures. For Southeast Asia, the analogy is often one of dynamic "circles" of power and a mix of many cultures that eb]ntered its social and Imperial polity. Indic-influenced kingdoms, sometimes termed "mandalas." In this formative stage they carried pre-Indic indigenous names. These terms refer to the core areas which gave rise to principalities, kingdoms, and empires and larger formations became known by the Sanskrit term, mandala. But in terms of a regional consciousness, of being part of a whole, the mandalic region's adaptability meant that it could adopt all that was originally 'foreign'." The same could be said of The Khemers having borrowed Hinduism from India, later on became a Buddhist country.
Journal of the Oxford Centre for Buddhist Studies, vol. 4, 2013
Was there ever a tradition of bhikkhunī in Cambodia? e precincts of wats, or Buddhist temples, in modern-day Cambodia usually include a handful of white-clad, shaven-headed women, whose status hovers somewhere between upāsikā and novice monk. Yet the inscriptions of the past refer oen to a corpus of women as "nuns". What are we to make of this seeming dichotomy? is paper explores the inscriptions of the th to th centuries -the period in which eravada Buddhism became entrenched as the national religion -for an answer.
Polkinghorne, M. 2018. "Reconfiguring Kingdoms: The end of Angkor and the emergence of Early Modern period Cambodia", In Angkor. Exploring Cambodia's Sacred City. Theresa McCullough, Stephen A. Murphy, Pierre Baptiste, Thierry Zéphir (eds.). Singapore: Asian Civilisations Museum, pp. 252-271.
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Banister Fletcher: World History of Architecture, 21st edition, edited by Fraser Murray, London: Bloomsbury Visual Arts, 2020
Indonesia and the Philippines (plus other smaller island nations). Historically and geographically their make-up is diverse and complex, although they have long shared a (generally) tropical climate and an exposure to monsoons, earthquakes and volcanic activity, being so close to the Pacific 'Ring of Fire'. Looking first at the Khmer Empire in medieval Cambodia, the ascent of King Jayavarman II to the throne in 802 laid the foundations for the Angkor Empire: it would reach its apogee four centuries later, before entering a period of decline and ending in 1431. In Cambodia, the name Angkor is derived from the Sanskrit word, nagara, meaning 'city'. It became the Middle Khmer name for the huge area enclosing several monuments, reservoirs, causeways, walls and gateways at the site of Angkor near what is now the city of Siem Reap. The original name for the capital, established at this site by King Yashovarman (r. c. 889-910) at the start of his reign, was Yashodharapura. More widely known as Angkor, and then majorly rebuilt as Angkor Thom ('great city') by King Jayavarman VII (r. 1181-1218), it was to remain the capital until the Khmer Empire abandoned the city in the fifteenth century under pressure from neighbouring Thais. Hinduism was the main religion of the Khmer Empire, followed in popularity by Buddhism. Khmer kingship was perceived as being divinely bestowed, and monarchs drew upon the power of the gods by constructing temples and creating divine abodes in stone to represent heaven on earth. In the Hindu-Buddhist cosmography, the mythical Mount Meru (or Sumeru) stands at the centre of the cosmos and links the divine and human worlds. On its summit dwell the thirty-three gods, presided over by the supreme god:
Religion Compass, 2011
This article surveys recent scholarship on Southeast Asian religion and state formation by using the pre-Angkor Khmer religio-political organizational patterns as a case study. It begins by situating the debate in the broader chronological frame of both the pre-Angkor and Angkor periods by outlining both the India-centric, 'Khmer Hinduism' model and the Khmer-centric, indigenous model for religio-political formation. It then shifts its focus to the pre-Angkor period and uses the recent work of Michael Vickery and Alexis Sanderson to discuss the debate concerning the influence of Śaivism on pre-Angkor Khmer state and society. In doing so, it argues that the idea of a 'man : d : ala state', combined with the recognition of a distinction between élite religio-political constructions and the common experience and practice of religion, serves to reconcile Vickery's and Sanderson's arguments. The article ends with a discussion of new avenues of research that have opened up in the last decade.
Journal of Southeast Asian Studies vol. 34, no. 1, 2003
Journal of South Asian Studies
India and Southeast Asia have old-age historical and cultural connections, which created a conducive atmosphere for fostering bilateral relations between the two regions. Indian culture spread to the region since the first century Common Era. It coexisted with the local traditions though it had been modified, rejected, and localised to suit the needs of the people. Notably, the historical and cultural connections between Cambodia and India have been extensively found in archaeological, sculpture and literature evidence. Against this backdrop, this paper critically reviews the notion of Indianisation and Indian cultural influence in Cambodia. It argues that Indian cultural diffusion in ancient Cambodia created a cultural convergence between the indigenous cultural (mulatthan cheat) and imported cultural (mulatthan borotesh) foundations of Khmer civilisation.
INAC, 2024
In 1995, Leonard Norman Primiano introduced the idea of "vernacular religion." Author cartographs the belefs of the Khmer people before and after the avent of Hinduism and Buddhism
Indo Nordic Author's Collective, 2021
When there was a HINDU CAMBODIA are we right to suggest that climatic change or agricultural affinities made people migrate and abandon Angkor? Could it not be because they despised changing religion from Hinduism to Buddhism and simply left the rulers to fester in their own pot of religious change.
Indo Nordic Author's Collective, 2022
was there Subsumption of Shaivism wiith Vaishnavism in the Khmer Kingdoms? The author does not think you- there was equilateral distribution of Hindu Top Dieties
Indo Nordic Author's Collective, 2022
The Complete Book on Cambodia -This Land of the Khmer The first Comprehensive book Dr Uday Dokras CONTENTS Chapter I-Land of Smiles page 3 Chapter 3-Culture page 33 Chapter 4-Temples of Cambodia page 40 Chapter 5-RIVERS and Water Bodies page 50 Chapter 6-Preserving a Cultural Tradition: Ten Years After the Khmer Rouge page 65 Chapter 7-Geography of Cambodia page 69 Coast Page 73 Chapter 8-Natural Habitits page 80 Cities page 85 Chaper 9-The history of Cambodia page 101 About the author Page 119
Dr. Uday Dokras