Samipya 1991 Vol 08 Ank 01 02

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

Page 29

after his death. His ego was preserved and it was not allowed to diminish after his 'death. Temples commensurate with their greatness were constructed at a place higher than the local level of the ground to give an idea of Kailasa. A deity was enshrined in the temple which was named after the deceased king.15 In the Mebon inscription of Rajendravarman II dated Saka 874 (A.D. 952)16 we get a vivid description of this Royal cult. In the Pre Rup stele inscription, of Rajendravarman dated Saka 883 (A.D. 961)17 there is a reference to the construction of a temple by the name of Rajabhadre vara in which phallic idols were placed. Along with the cult of Devaraja a tradition of establishing temples for the ancestors of the kings also developed and it became customary on the part of the kings to construct temples and instal idols representing their forefathers. In the Loley inscription of Yajovarman,18 mention has been made about the gods and goddesses of four temples. They are Indravarmeivar Indradevi, Mahipattivara and Rajendra devi. The first two temples were established in the name of father and mother of the king and the other two in the names of the parents of his mother. In the Prah Einkosci inscription of Jayavarman V dated Saka 890 & 892 (A.D. 968, 970)19 the donation given by Indralakshmi and the installation of an idol of her mother are mentioned.
The Prah Khan inscription of Jayavarman VII mentions about the installation of two gold idols of dancing Siva and one of his father.20 In this inscription the idol of Bodhisattva Lokeśvara has been called to be the figure of his dead father which was named Jayavarmeśvara. The Prasat Kok inscription records the installation of the idol of Lord Visņu by Visnuräva which resembled his own features. The donors constructed temples during their life time and their successors used to instal idols in their names after their death. Devaraja cult was the original aspect of Kambuja religion. It bad a great influence on the political and social life of Kambuja.
Buddhism:
It was during the time of Jayavarman VII (A.D. 1181-1201) that Mahayana Buddhism was at the apex of its glory. Devaraja cult gradually lost favour by the king while Mahayana Buddhism was patronised by many of the rulers. The Devaraja cult was replaced by the Buddharaja cult. Instead of names like Paramarudraloka and Paramavisnuloka adopted by the kings favouring the Devaraia cult, new names like Mahaparamasaugata and Nirvanapada were introduced. In the Prah Khan inscription mention of the word Jayabuddha clearly shows that Jayavarman VII identifies himself with the Buddha. The Ta Prohm inscription refers to the mother of the king with the name of Prajnaparamita.
With the first elements of Indian civilization, Buddhism penetrated into Cambodia. But it was scarcely dominant for quite some time: not even during the reign of the first Buddhist king Saryavarman I until the reign of Jayavarman VII when images of
[25
"Ancient Indian Religions in Cambodia"..]
4