Samipya 1991 Vol 08 Ank 01 02

Author(s): Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 26

There was close co-operation and harmonious relations between the believers of various sects. Their generosity of religious character and universal brotherhood can be gleaned from the facts that believers of one sect constructed temples and installed statues of Gods belonging to other sects also. One of the high ranking officers of Bhavavarman, named Pasengapati installed a phallic of Lord Siva and also established the images of Durgā, Sambhu-Vişņu and Vişnu Trailokyasāra. He granted donations to the shrines of Lord Siva and, Lord Vişnu. Sivācārya, the chief of the Saivas was born in a family of Vaisnavites. Instances of installation and worship of the statues of God Siva and vişnu in one and the same temple are plenty in number. The chief of Tāmrapura is also said to have installed a statue of Siva and Vişnu.
Śiva, Vişnu and Buddha were worshipped side by side, sometimes by the members of the same family.
All the principal religious sects namely the saivas, the Vaişņavas and the Buddhists had their own Ashramas. king Yasovarman(A.D. 339-910) is known for having founded 100 of such Aśramas. Thesc Asrains were centres from which indian culture radiated throughout the country.5
From an inscription of the reign of Jayavarman V, it is revealed that arrangements existed for the copying of important treatises like Kašikävytti and Siva Samhita. Recitation of sacred texts had been a part of daily life at least in the temples. King Suryavarman I is described in one of his inscriptions as highly interested in listening to the recitations of the Holy Hindu books like the Ramayana, the Mahabharata and the Puranas.
It is evident from the inscriptions that the Second Kaundinya (A.D. 420) laid much emphasis on the cult of Siva and introduced state worship of the deity. The king and the members of his family created foundation in which regular worship of the deity in the form of a linga was performed. King Bhavavarman I (A.D. 580-598) was a worshipper of Lord Siva. He, installed a linga under the name of Gambhireśvara. Mahendravarman(A.D. 598-610) commemorated his victory after the conquest of a wide area now forming part of Laos, by installing a linga under the name of Girišā. Išanavarman I (A.D. 610-635) built a number of temples at Yśānapura and Sambor Prei kuk.
Saivism became very important in Cambodia in the 9th and the 10th cent.A.D., especially during the reign of Yašovarman I. The existence and use of Saivite texts is w II attested in a number of inscriptions of Cambodia. The Saivite Sastras and Āgamas were well-known. Votive inscriptions regarding the setting up of Śiva lingas and footprints of the god have been found in large numbers. The principal religious beliets and practices were :
1. The belief that the ruler is the representative of some God.
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[Samipya : April, '91-March, 1992