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How Jayavarman II unified Cambodia/Kambuja
After marrying seven queens, who symbolized their territories (Jacobsen, p. 28), Jayavarman II had performed a ceremony in 802, by which "there should be in this country, one sole sovereign, who should be chakravartin (ruler of the world)." (Briggs, p. 89.)
He became 'sovereign', whilst his wifes kept the ownership of their territories. (Till to present time, Cambodian women own the rice fields.). Anyhow, by this act of state the status of the queens was diminished.
With this goes the legend of the Apsara Mera. See page NAGA & GARUDA - a conflict-ridden relationship.
Legitimation of kings
"Indravarman I [877-889] erected six temples, dedicated to three pairs of ancestors, at the Preah Ko monument. These were Prthivindradevi and Prthivindravarman, his parents, Rajendradevi and Rudravarman, his mother's parents, and Dharaindradevi and Jayavarman II, his mother's sister and her husband." (Jacobsen, p. 31.)
"Yasovarman I (889-912) demonstrated his right to rule bilaterally, as repsresented in the Lolei monument, built in 893. [...] The [other] four towers are dedicated to Indradevi and Indravarman I, his parents, and Rajendradevi and Mahipatesvara, his mothr's parents. Like his predecessors, Yasovarman I maintained the tradition of honouring his relatives from his mother's side." (Jacobsen, p. 49 f.)
A prince became king because he was the sin if a queen.
Rulers of the World
The powerful kings of Angkor saw themselves as chakravartin, rulers of the world. Angkor was to be the centre of that world. The Hindu god Shiva was the national god. He was called lokeshvara , 'Lord of the World'. The kings ruled the world on behalf of Shiva.
The royal lingam was the symbol of the chakravartin power.
In the late 12th century King Jayavarman VII used the Bodhisattva Avalokiteshvara 'to claim the divine right to rule.' (Roveda, 2005, p. 262)
By the Khmer belief the phnom , 'mountain', has magic forces. Like the mountain the king possesses the power of the nature, he is entitled parvatabhupala or kurung bnam , 'King of the Mountain'.
The king's chief duty is to worship Shiva. Shiva's goodwill is crucial for the welfare of the kingdom. The king must exert himself to pay homage to Shiva; he will build an outstanding state temple. These temples depict the Mount Meru, looming up in the centre oft he world and connecting the earth with the heaven. The five summits are the abode of the gods.
Every new king stressed himself and his kingdom to build a new temple for Shiva. This changed after 1100: Angkor Wat (first half of the 12th century) was dedicated to the Hindu god Vishnu. (In the same time the central tower of the Shiva temple Bakong was rebuilt). Buddhist temples were built from the late 12th century.
He will pay his respects to Shiva by visiting him and prostrating himself in front of the god.
A king prostrates himself in front of a statue of Vishnu. Bayon. |
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Devaraja is translated 'god who is king'. 'Once seen as a cult where the king turns into a god, it is now believed that the 'god' of this cult was ... an indigenous divinity ...and supreme protector of the Khmer land.' (Roveda, 2003, p. 247)
By Khmer belief the land is owned by spirits. To get the ownership of this land the king either becomes devaraja or he worships this devaraja.
DeificationKing Suryavarman II is edepicted in the relief The army of king Suryavarman II in Angkor Wat. In a small inscription in this relief the late king is called Paramavishnuloka , 'He who is staying in the heaven of Vishnu' . After his death the king may stay with the god. He has not become a god The army of King Suryavarman II. Angkor Wat. |
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