My Life and Work with Business: Theodore Roosevelt's 20 Key Elements of Leadership...: By James M. Strock , a lawyer and the author of Theodore Roosevelt on Leadership (Random House). He provides leadership By development...
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0 ការនិយមកងដៃកងជើងរបស់កុលសម្ព័ន្ធ និងខ្មែរសម័យអង្គរ
បើយើងពិនិត្យមើលលើទិដ្ឋភាពទូទៅ ក្នុងសង្គមនៃកុលសម្ព័ន្ធខ្មែរ-មន ដែលរស់តាមព្រៃយើងសង្កេតឃើញថា ក្រុមកុលសម្ព័ន្ធខ្មែរលើទាំងនេះ ចូលចិត្តនិយមកងដៃកងជើងដែលគេចាត់ទុកថា ជាប្រពៃណីមួយខកខានពុំបាន ។ មរតកវប្បធម៌បុរាណនេះ ដែលបានប្រសូត្រឡើងនៅសម័យលោហៈធាតុ ពោលគឺនៅសម័យបុរេប្រវត្តិសាស្ត្រ យ៉ាងហោចណាស់ក៏មានអាយុប្រមាណជា ៣.០០០ឆ្នាំមកហើយដែរ កំពុងពេញនិយម ពិសេសក្រមុំព្រៃភ្នំតែម្តង ។
គួរកត់សម្គាល់ថា ចំពោះកងដៃកងជើងដែលជាគ្រឿងអលង្ការខាងលើនេះ គឺឪពុកម្តាយឬក៏យាយតា គឺជាអ្នកផលិតដើម្បីលំអរខ្លួនប្រាណ របស់កូនចៅស្រីខ្លួនផ្ទាល់ ពិសេសនៅពេលដែលពួកគេពេញរូបពេញរាង ក្លាយខ្លួនជាក្រមុំ ។
គួរកត់សម្គាល់ថា ចំពោះកងដៃកងជើងដែលជាគ្រឿងអលង្ការខាងលើនេះ គឺឪពុកម្តាយឬក៏យាយតា គឺជាអ្នកផលិតដើម្បីលំអរខ្លួនប្រាណ របស់កូនចៅស្រីខ្លួនផ្ទាល់ ពិសេសនៅពេលដែលពួកគេពេញរូបពេញរាង ក្លាយខ្លួនជាក្រមុំ ។
រូបថតស្ត្រីកុលសម្ព័ន្ធមន-ខ្មែរ ជនជាតិដើមភាគតិចនៅឡាវ/លាវ ដើមទសវត្សរ៍ ៥០, ព្រះមហេសីរបស់ព្រះបាទអង្គឌួង និង កងជើងស្រីរបាំ ប្រាសាទអង្គរវត្ត
ដោយពឹងផ្អែកលើការសិក្សា យើងឃើញថា កងដៃកងជើងទាំងនោះ ដែលគេពាក់ផ្តុំគ្នានៅដៃទាំងពីរ ឬជើងទាំងពីរ សុទ្ធសឹងតែធ្វើអំពីស្ពាន់ ឬដែកមានរង្វង់កងច្រើនជាងពីមួយ ដែល ២០-៣០រង្វង់ក៏មាន ហើយចំនួនរង្វង់ពាក់នឹងឋានៈ ឬភាពធូធារបស់អ្នកពាក់ ។ រីឯទំហំរបស់រង្វង់កងដៃកងជើងទាំងនោះ មានទំហំខុសៗគ្នា ។ កងដៃឬកងជើង “ មានរង្វង់កងមួយៗ ដាច់ដោយឡែកៗ ហើយវាមានទំហំខុសគ្នា ហើយចាប់ផ្តើមចេញពីកងដៃតូច នៅត្រង់កដៃ (ឬជើង) រួចហើយពង្រីកធំនៅត្រង់កំភួនដៃ (ឬជើង) ដោយដាក់ត្រួតគ្នា ” ។ ( Cf. លីគិរីសមុទ្រ, កងដៃមរតករបស់ក្រមុំព្រៃភ្នំ, រស្មីកម្ពុជា, ថ្ងៃសុក្រទី៤ សីហា ១៩៩៥ ) ។
និរន្តរភាពនៃការពេញនិយម កងដៃកងជើងនេះ ត្រូវបានគូសបញ្ជាក់តាមរយៈ ចម្លាក់បុរាណលើប្រាសាទបាយ័ន ដែលគេបានជួបប្រទះ ជាភស្តុតាងស្រាប់ ។
ម្យ៉ាងវិញទៀត ក្មេងខ្មែរសព្វថ្ងៃនេះ ក៏នៅតែពាក់កងដៃកងជើងដែរ ថ្វីត្បិតតែប្រពៃណីនេះ កំពុងត្រូវគេឈប់ប្រើប្រាស់ជាបណ្តើរៗហើយក៏ដោយ ក៏ប៉ុន្តែទង្វើនេះ បង្ហាញនូវប្រវត្តិដ៏យូរលង់ នូវប្រពៃណីមួយដែរផ្សាភ្ជាប់ ទៅសម្ព័ន្ធខ្មែរនិងខ្មែរយ៉ាងជាក់ស្តែង ពោលគឺប្រភពរួមនៃខឿនវប្បធម៌ ។
សូមជម្រាបផងដែរថា គឺកងដៃ-ជើងមន-ខ្មែរនៃជនជាតិព្នងនេះហើយ ដែលបានឲ្យកំណើតទៅកងជើងនៃស្ត្រីខ្មែរ នាសម័យអង្គរ និងក្រោយអង្គរ៕ (ម.ត្រាណេ)
អត្ថបទដកស្រង់ទាំងស្រុងពី៖ cen.com.kh
0 ប្រភពនៃការបូជាព្រះសុរិយា ឬ ព្រះអាទិត្យ
យើងមិនទាន់ដឹងថា តើការបូជាភ្លើងរបស់ប្រជាជនខ្មែរ មុនឥណ្ឌូរូបនីយកម្មមានលក្ខណៈយ៉ាដូចម្តេចនៅឡើយ ។ ថ្វីត្បិតតែមានសញ្ញាណមួយចំនួនដែលយើងបានសិក្សាបានឲ្យដឹងថា បុព្វការីជនខ្មែរបានគោរពបូជាភ្លើងដែលគេចាត់ទុកថា ជាព្រះ ព្រោះថាជាសារធាតុមួយខ្ពង់ខ្ពស់ ហើយដែលប្រភពនៃជីវិត ។ ក្នុងប្រព័ន្ធគំនិតបែបជីវចលនិយម កន្លែងដែលមានភ្លើងស្មើ ឬពន្លឺព្រះអាទិត្យគឺជាកន្លែងមានជីវិតយ៉ាងប្រាកដ ។ បើនិយាយមួយបែបទៀតបើគ្មានពន្លឺព្រះអាទិត្យទេ ពិតជាគ្មានជីវិតឡើយ នៅក្នុងលោកយើងនេះ ។ ហេតុដូច្នេះហើយបានជាគេគោរពព្រះអាទិត្យតាំងពីបុព្វកាល តាមរយៈគំនូរលើគុហាល្អាងភ្នំ ស្គរសំរិទ្ធមហោរធីក ឬក៏កលាលភាជន៍ផាត់ពណ៌ ។ ក្នុងបរិបទនេះចំពោះបុព្វការីជន គ្មានអ្វីក្នុងលោកនេះដែលសំខាន់ហើយមានតម្លៃជាងភ្លើងនោះទេ ។
ព្រះអាទិត្យ ឬសូរិយាសម័យនគរភ្នំ នៅលពបុរី (ម.ត ២០០៥), សារមន្ទីរជាតិភ្នំពេញ (ម.ត ១៩៩៣) និង ចម្លាក់មកពីនគរស្រីធម្មរាជ (ឯកសារនាយកដ្ឋានវិចិត្រសិល្បៈថៃ )
ចំពោះយើងជឿថា គំនិតផ្តួចផ្តើមនៃការកែទម្រង់ភ្លើង ឬព្រះភ្លើងឲ្យក្លាយទៅព្រះអាទិត្យ ឬសុរិយាត្រូវបានអនុវត្តឡើងក្នុងពេលដែលខ្មែរបានទទួលនូវទេវកថា វិទ្យានិយមនៃព្រហ្មញ្ញសាសនា នាដើមសតវត្សរ៍ទី១ នៃគ.ស ។ ជាទូទៅការបូជាព្រះភ្លើងចំពោះខ្មែរ និងឥណ្ឌាបុរាណ គឺរឿងធម្មតាព្រោះស្ថិតក្នុងអត្ថន័យតែមួយ ។
ដូចបានបញ្ជាក់រួចមកហើយថា យើងបានឃើញថា ពាក្យព្រះ និងពាក្យភ្លើង គឺជាពាក្យខ្មែរ-មនសុទ្ធសាធ រីឯពាក្យ សុរិយា និងពាក្យ អាទិត្យ មានប្រភពពីឥណ្ឌា ។
ដោយសារតែមានដែនកំណត់នៃទឡ្ហីករណ៍ ហើយម្យ៉ាងវិញទៀតការចេះដឹងនៅមានកម្រិតនៅឡើយ តទៅនេះយើងនឹងខិតខំរកប្រភពនៃការបូជាព្រះភ្លើង ក្នុងបរិបទឥណ្ឌូ-ខ្មែរទៅវិញ ដែលគេគោរពបូជាគោរពនៅសម័យនគរភ្នំក្រោមរូបភាពនៃព្រះសុរិយា ឬ ព្រះអាទិត្យ ។
ព្រះសូរិយា និង រូបពង្រី មកពីដែនដីសណ្តរកម្ពុជាក្រោម (ឯកសារវៀតណាម)
រួចមកហើយយើងឃើញថា មានការឆ្លាក់រូបព្រះអាទិទេពនៃព្រហ្មញ្ញសាសនានៅផ្នែកខាងក្នុង ប្រាសាទក្រវ៉ាន់ នៅស.វទី៩ ក្នុងខេត្តសៀមរាប ប៉ុន្តែទន្ទឹមនឹងនេះប្រាសាទក្រវ៉ាន់ក៏បានជះឥទ្ធិពលលើប្រាសាទរបស់យើង នៅខេត្តកំពង់ចាម ជាហេតុនាំឲ្យឃើញរូបភាពខាងចម្លាក់ក៏ដូចខាងបច្ចេកវិទ្យាសាងសង់ ។ លើសពីនេះទៅទៀត ក៏ជាប្រការបង្ហាញឲ្យឃើញនូវភាពរុងរឿងនៃព្រហ្មញ្ញសាសនាក្នុងប្រទេស កម្ពុជាក្នុងអម្លុងស.វទី១០ នៃគ.ស មានលក្ខណៈជាទូទៅ ព្រោះបានសុះសាយពេញទាំងទឹកដីនៃអតីតនគរខ្មែរ ។
ដូច្នេះយើងអាចបញ្ជាក់បានថា ក្នុងអតីតកាលខេត្តកំពង់ចាមបានទទួលឥទ្ធិពលពីយសោធបុរៈដែលជាព្រះរាជ ធានីនៃចក្រភពកម្ពុជទេស ។
មានន័យថា ខេត្តកំពង់ចាមក៏ដូចអាណាខេត្តនានានៃទឹកដីបុរាណដែលស្ថិតនៅក្នុង ប្រព័ន្ធសាកលភាវូបនីយកម្ម សុទ្ធសឹងតែមានទំនាក់ទំនងគ្នាខាងវិស័យសាសនាវប្បធម៌សេដ្ឋកិច្ច និងនយោបាយ ៕ (ម.ត្រាណេ)
អត្ថបទដកស្រង់ទាំងស្រុងពី៖ cen.com.kh
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ព្រះអាទិត្យ ឬសូរិយាសម័យនគរភ្នំ នៅលពបុរី (ម.ត ២០០៥), សារមន្ទីរជាតិភ្នំពេញ (ម.ត ១៩៩៣) និង ចម្លាក់មកពីនគរស្រីធម្មរាជ (ឯកសារនាយកដ្ឋានវិចិត្រសិល្បៈថៃ )
ចំពោះយើងជឿថា គំនិតផ្តួចផ្តើមនៃការកែទម្រង់ភ្លើង ឬព្រះភ្លើងឲ្យក្លាយទៅព្រះអាទិត្យ ឬសុរិយាត្រូវបានអនុវត្តឡើងក្នុងពេលដែលខ្មែរបានទទួលនូវទេវកថា វិទ្យានិយមនៃព្រហ្មញ្ញសាសនា នាដើមសតវត្សរ៍ទី១ នៃគ.ស ។ ជាទូទៅការបូជាព្រះភ្លើងចំពោះខ្មែរ និងឥណ្ឌាបុរាណ គឺរឿងធម្មតាព្រោះស្ថិតក្នុងអត្ថន័យតែមួយ ។
ដូចបានបញ្ជាក់រួចមកហើយថា យើងបានឃើញថា ពាក្យព្រះ និងពាក្យភ្លើង គឺជាពាក្យខ្មែរ-មនសុទ្ធសាធ រីឯពាក្យ សុរិយា និងពាក្យ អាទិត្យ មានប្រភពពីឥណ្ឌា ។
ដោយសារតែមានដែនកំណត់នៃទឡ្ហីករណ៍ ហើយម្យ៉ាងវិញទៀតការចេះដឹងនៅមានកម្រិតនៅឡើយ តទៅនេះយើងនឹងខិតខំរកប្រភពនៃការបូជាព្រះភ្លើង ក្នុងបរិបទឥណ្ឌូ-ខ្មែរទៅវិញ ដែលគេគោរពបូជាគោរពនៅសម័យនគរភ្នំក្រោមរូបភាពនៃព្រះសុរិយា ឬ ព្រះអាទិត្យ ។
ព្រះសូរិយា និង រូបពង្រី មកពីដែនដីសណ្តរកម្ពុជាក្រោម (ឯកសារវៀតណាម)
រួចមកហើយយើងឃើញថា មានការឆ្លាក់រូបព្រះអាទិទេពនៃព្រហ្មញ្ញសាសនានៅផ្នែកខាងក្នុង ប្រាសាទក្រវ៉ាន់ នៅស.វទី៩ ក្នុងខេត្តសៀមរាប ប៉ុន្តែទន្ទឹមនឹងនេះប្រាសាទក្រវ៉ាន់ក៏បានជះឥទ្ធិពលលើប្រាសាទរបស់យើង នៅខេត្តកំពង់ចាម ជាហេតុនាំឲ្យឃើញរូបភាពខាងចម្លាក់ក៏ដូចខាងបច្ចេកវិទ្យាសាងសង់ ។ លើសពីនេះទៅទៀត ក៏ជាប្រការបង្ហាញឲ្យឃើញនូវភាពរុងរឿងនៃព្រហ្មញ្ញសាសនាក្នុងប្រទេស កម្ពុជាក្នុងអម្លុងស.វទី១០ នៃគ.ស មានលក្ខណៈជាទូទៅ ព្រោះបានសុះសាយពេញទាំងទឹកដីនៃអតីតនគរខ្មែរ ។
ដូច្នេះយើងអាចបញ្ជាក់បានថា ក្នុងអតីតកាលខេត្តកំពង់ចាមបានទទួលឥទ្ធិពលពីយសោធបុរៈដែលជាព្រះរាជ ធានីនៃចក្រភពកម្ពុជទេស ។
មានន័យថា ខេត្តកំពង់ចាមក៏ដូចអាណាខេត្តនានានៃទឹកដីបុរាណដែលស្ថិតនៅក្នុង ប្រព័ន្ធសាកលភាវូបនីយកម្ម សុទ្ធសឹងតែមានទំនាក់ទំនងគ្នាខាងវិស័យសាសនាវប្បធម៌សេដ្ឋកិច្ច និងនយោបាយ ៕ (ម.ត្រាណេ)
អត្ថបទដកស្រង់ទាំងស្រុងពី៖ cen.com.kh
0 ប្រភពចម្លាក់នាងគង្ហីញព្រះធរណី
មានអ្នកសិក្សាស្រាវជ្រាវខាងបុរាណវិទ្យាជាច្រើនរូប ដែលសិក្សាអំពីសិល្បៈខ្មែរតែងតែសន្និដ្ឋានថា ប្រពៃណីកសាងរូបព្រះនាងធរណី ឬរំសាយសក់សព្វថ្ងៃនេះ ដើម្បីជាទីគោរពបូជា គឺបានបន្តវេនពីសម័យបុរាណ។ មែន! សេចក្តីសន្និដ្ឋានបែបនេះមិនខុសទេ ព្រោះនៅតាមវត្តអារាមក្តី និងតាមចម្លាក់នាសម័យអង្គរក្តី គេរមែងតែឃើញវត្តមានរបស់ចម្លាក់ព្រះនាង ទោះបីជាពួកគេមិនបានបង្ហាញតឹកតាងជារូបភាពពាក់ព័ន្ធពីអតីតភាពក្តីរបស់ចម្លាក់ទាំងនោះក៏ដោយ។
យោបល់ដែលទទួលស្គាល់ថា ការគោរពបូជាព្រះនាងគង្ហីញធរណីខ្មែរនាសម័យទំនើបនេះ បានកកើតឡើងតាំងពីបុរាណកាល គឺជាការពិត ហើយទស្សនៈនេះបានដិតជាប់ក្នុងមនោសញ្ចេតនារបស់យើង ជាពិសេសនៅពេលដែលយើងទៅកាន់ទឹកដីកំណើតនៃវប្បធម៌ខ្មែរ គឺអង្គរបុរីម្តង។
ដូច្នេះ ការដែលយើងគាំទ្រទស្សនៈរបស់អ្នកស្រាវជ្រាវខ្មែរ ដែលបានចាត់ទុកថា ព្រះនាងគង្ហីញធរណី មានប្រវត្តិដ៏យូរលង់នោះ គឺជារឿងធម្មតា ដោយហេតុថា វាជាការរំលឹកនូវអតីតកាលរបស់ប្រពៃណីខ្មែរដ៏បុរមបុរាណខាងលើនេះតែប៉ុណ្ណោះ។
ឧទាហរណ៍ជាក់ស្តែង នៅសារមន្ទីរជាតិភ្នំពេញ យើងបានឃើញខាងចម្លាក់សំរិទ្ធមួយ នាស.វទី ១៦-១៧នៃគ.ស តំណាងឲ្យព្រះនាងគង្ហីញព្រះធរណី។ នេះបង្ហាញពីសារសំខាន់នៃតួអង្គនេះ ក្នុងចំណោមតួអង្គដ៏ច្រើនទៀត ដែលមានក្នុងលទ្ធិព្រះពុទ្ធសាសនា បែបថេរវាទ
យោបល់ដែលទទួលស្គាល់ថា ការគោរពបូជាព្រះនាងគង្ហីញធរណីខ្មែរនាសម័យទំនើបនេះ បានកកើតឡើងតាំងពីបុរាណកាល គឺជាការពិត ហើយទស្សនៈនេះបានដិតជាប់ក្នុងមនោសញ្ចេតនារបស់យើង ជាពិសេសនៅពេលដែលយើងទៅកាន់ទឹកដីកំណើតនៃវប្បធម៌ខ្មែរ គឺអង្គរបុរីម្តង។
ដូច្នេះ ការដែលយើងគាំទ្រទស្សនៈរបស់អ្នកស្រាវជ្រាវខ្មែរ ដែលបានចាត់ទុកថា ព្រះនាងគង្ហីញធរណី មានប្រវត្តិដ៏យូរលង់នោះ គឺជារឿងធម្មតា ដោយហេតុថា វាជាការរំលឹកនូវអតីតកាលរបស់ប្រពៃណីខ្មែរដ៏បុរមបុរាណខាងលើនេះតែប៉ុណ្ណោះ។
ឧទាហរណ៍ជាក់ស្តែង នៅសារមន្ទីរជាតិភ្នំពេញ យើងបានឃើញខាងចម្លាក់សំរិទ្ធមួយ នាស.វទី ១៦-១៧នៃគ.ស តំណាងឲ្យព្រះនាងគង្ហីញព្រះធរណី។ នេះបង្ហាញពីសារសំខាន់នៃតួអង្គនេះ ក្នុងចំណោមតួអង្គដ៏ច្រើនទៀត ដែលមានក្នុងលទ្ធិព្រះពុទ្ធសាសនា បែបថេរវាទ
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| ចម្លាក់ឥដ្ឋ តំណាងនាងគង្ហីញព្រះធរណី ស.វទី ៤-៦ នៃគ.ស សារមន្ទីរអង្គរបុរី ខេត្តតាកែវ និង ចម្លាក់ស្ពាន់ស.វទី ១៦-១៧ នៃគ.ស សារមន្ទីរជាតិភ្នំពេញ (ម.ត ២០០៤ និង ២០១០)
ទន្ទឹមនឹងនោះ យើងតែងតែពិនិត្យរាល់ស្លាកស្នាមវប្បធម៌បុរាណនៅតាមស្ថានីយ៍ប្រវត្តិសាស្ត្រនានា ដែលស្ថិតក្នុងប្រទេសលាវ ថៃ កម្ពុជា និងវៀតណាមខាងត្បូងបច្ចុប្បន្ន ដើម្បីបញ្ជាក់ភាពត្រឹមត្រូវនៃយោបល់ខាងលើនេះ។ តែជាអកុសល ទិន្នន័យខាងបុរាណវិទ្យាស្ទើរទាំងអស់ គ្មានទំនាក់ទំនងជាមួយប្រវត្តិរបស់ព្រះអាទិទេពរងនេះឡើង ហើយរហូតដល់ឆ្នាំ ១៩៩៤ យើងក៏នៅតែមិនទាន់ហ៊ានសន្និដ្ឋានថា ទស្សនៈដែលដិតដាមក្នុងអារម្មណ៍របស់យើងត្រូវទាំងស្រុងនោះទេ។
គួរបញ្ជាក់ថា ក្នុងចំណោមចម្លាក់បុរាណ ដែលអ្នកស្រុកនៅអង្គរបុរី បានរកឃើញដោយចៃដន្យ កាលពីខែកុម្ភៈ ១៩៩៤ យើងបានឃើញមានចម្លាក់លើឥដ្ឋមួយផ្ទាំង មានរាងបួនជ្រុងទ្រវែង ខ្នាតធំពីឥដ្ឋធម្មតា។ បើយើងធ្វើការប្រៀបធៀបចម្លាក់នេះទៅនឹងចម្លាក់នាសម័យទំនើប ចម្លាក់លើឥដ្ឋដែលស្ថិតក្នុងឥរិយាបថឈរ ដៃ បួចសក់ ពិតជាតំណាងព្រះនាងគង្ហីញព្រះធរណីយ៉ាងប្រាកដ។ វត្តមានរបស់ចម្លាក់ខាងលើនេះ ដែលថ្មីៗនេះ (ឆ្នាំ ២០១១) ទើបតែត្រូវបានយកទៅតម្កល់នៅសារមន្ទីរអង្គរបុរីផ្ទាល់ តាមសំណូមពររបស់យើងកន្លងមក មានន័យថា ខ្មែរនាសម័យនគរភ្នំ បានស្គាល់នាងគង្ហីញព្រះធរណីរួចទៅហើយ។ ដូច្នេះ ចម្លាក់បុរាណខាងលើនេះ ដែលយើងសូមភ្ជាប់មកនេះ គឺជាសក្ខីភាពនៃប្រភពបុរេអង្គរ ពោលគឺ ចំណាស់នៃព្រះអាទិទេពបន្ទាប់បន្សំបែបពុទ្ធនិយមក្នុងសង្គមខ្មែរ។ សរុបសេចក្តីមក ដោយសំអាងលើចម្លាក់ដ៏កម្រខាងលើនេះហើយ ដែលយើងបានឃើញកាលពីឆ្នាំ ១៩៩៤ ជាលើកដំបូងបង្អស់ (Cf. ម.ត្រាណេ, ប្រវត្តិសាស្ត្រកម្ពុជាពីបុរាណសម័យស.វទី ៨ ផ្ទាំងរូបទី ៧០, ឆ្នាំ ១៩៩៥) ទើបយើងអាចសន្និដ្ឋានបានថា ខ្មែរយើងបានគោរពបូជាព្រះនាងគង្ហីញព្រះធរណី ដែលមានប្រភពដើមចេញពីប្រទេសក្លិង្គ ឬឥណ្ឌា ចាប់តាំងពីដើមទស្សវត្សនៃស.វទី ១ ម្ល៉េះ។ ហើយទោះបីយើងមានចម្លាក់តែមួយគត់ក៏ដោយ ក៏អាចបង្ហាញអតីតភាពយ៉ាងប្រាកដ៕ (ម.ត្រាណេ)
អត្ថបទដកស្រង់ទាំងស្រុងពី៖ cen.com.kh
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0 ព្រះបាទយសោវរ្ម័នទី១
Yasovarman I (Khmer: ព្រះបាទយសោវរ្ម័នទី១) was an Angkorian king who reigned in 889–910 CE.
Early years
After the death of Indravarman I, a succession war was fought by his two sons. It's believed that the war was fought on land and on sea by the Tonle Sap. In the end Yasovarman I prevailed. Because of his father had sought to deny his accession, according to inscriptions cited by L.P. Briggs, "Yasovarman I all but ignored his claim to the throne through his father, Indravarman I, or through Jayavarman II, the founder of Angkor dynasty, and built up an elaborate family tree, connecting himself through his mother with ancient kings of Funan and Chenla.[1]
Yasovarman I was one of the great Angkorian kings. His greatest achievement was to move the capital from Hariharalaya to Yashodharapura where it remained there for 500 years. It was at this new capital where all of the great and famous religious monuments were built, e.g. the Angkor Wat. There were many reasons for the move. For one the old capital was crowded with temples built by the previous kings. Thus, the decision was religious: In order for a new king to prosper, he must build his own temple and when he died it must become his mausoleum. Second, the new capital was closer to the Siem Reap River and is halfway between the Kulen hills and the Tonle Sap. By moving the capital closer to the sources of water the king could reap many benefits provided by both rivers. He also constructed a road linking the old capital to the new one.
The Lolei, Phnom Bakheng, and the East Baray reservoir are monuments to this ruler, all located near Cambodia's national treasure, a later construction, Angkor Wat. Phnom Bakheng was one of three hilltop temples created in the Khmer Empire's Angkor capital region during Yasovarman's reign, the other two being Phnom Krom and Phnom Bok.
Posthumous Name
Yasovarman I died in 910 and received the posthumous name of Paramashivaloka.
source from: http://en.wikipedia.org/wiki/Ya%C5%9Bovarman_I
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Early years
After the death of Indravarman I, a succession war was fought by his two sons. It's believed that the war was fought on land and on sea by the Tonle Sap. In the end Yasovarman I prevailed. Because of his father had sought to deny his accession, according to inscriptions cited by L.P. Briggs, "Yasovarman I all but ignored his claim to the throne through his father, Indravarman I, or through Jayavarman II, the founder of Angkor dynasty, and built up an elaborate family tree, connecting himself through his mother with ancient kings of Funan and Chenla.[1]
Yasovarman I's achievements
During the first year of his reign, he built about 100 monasteries (ashrams) throughout his kingdom. Each ashram was used as a resting place for the ascetic and the king during his trips. In 893 he began to construct the Indratataka Baray (reservoir) that was by started by his father. In the middle of this lake (now dry), he built the temple Lolei. Simultaneously, he started to dig a huge reservoir at his new capital (describe below). This new artificial lake, the Yashodharatataka or the Eastern Baray, was eight times bigger than the previous one.Yasovarman I was one of the great Angkorian kings. His greatest achievement was to move the capital from Hariharalaya to Yashodharapura where it remained there for 500 years. It was at this new capital where all of the great and famous religious monuments were built, e.g. the Angkor Wat. There were many reasons for the move. For one the old capital was crowded with temples built by the previous kings. Thus, the decision was religious: In order for a new king to prosper, he must build his own temple and when he died it must become his mausoleum. Second, the new capital was closer to the Siem Reap River and is halfway between the Kulen hills and the Tonle Sap. By moving the capital closer to the sources of water the king could reap many benefits provided by both rivers. He also constructed a road linking the old capital to the new one.
The Lolei, Phnom Bakheng, and the East Baray reservoir are monuments to this ruler, all located near Cambodia's national treasure, a later construction, Angkor Wat. Phnom Bakheng was one of three hilltop temples created in the Khmer Empire's Angkor capital region during Yasovarman's reign, the other two being Phnom Krom and Phnom Bok.
Posthumous Name
Yasovarman I died in 910 and received the posthumous name of Paramashivaloka.
source from: http://en.wikipedia.org/wiki/Ya%C5%9Bovarman_I
0 Indravarman I
Indravarman I was a ruler of Khmer Empire who reigned from Hariharalaya between 877/78 and 889/890 AD.
Indravarman's ancestors
According to the inscriptions of the Práḥ Kô temple, consecrated on Monday, the 25th January 880 AD (Foundation stele K. 713 a[1] three pairs of temple towers for three deceased kings and their queens were built by him as a kind of "memorial temple", as can be seen by the inscriptions on the door frames of the towers: The central towers were dedicated to Jayavarman II under his posthumous name Parameśvara and his queen Dharaṇīndradevī (K. 320a),[2] the northern ones for Rudravarman (consecrated as Rudreśvara) and Rajendradevī (K. 318a), his mother's parents, and the southern towers for Pṛthivīndravarman (consecrated as Pṛthivīndreśvara) and Pṛthivīndradevī (K. 315 a)[3] and K. 713 b).
According to the Lolei inscription K. 324 of Indravarman's successor Yaśovarman I, dated 8 July 893 AD, Rudravarman was the younger brother of the mother of 'Dharaṇīndradevī, the queen consort of Jayavarman II and mother of Jayavarman III (whom Indravarman mentioned under his posthumous name Viṣṇuloka in his Bakong inscription K. 826 stanza XXX, dated 881/82 AD.[6]
Although Michael Vickery,[7] has pointed out that they are not mentioned in later times and that these "-varman" ancestors of Indravarman may easily be explained as posthumous upgrading of the king’s parents, which perhaps already occurred within their lifetimes, the following facts should be taken into account: 1) The inscriptions of the 9th century gave an account of events, i.e. genealogies and relative chronologies, referring to that century itself; 2) One should have great doubts concerning the reliability of later inscriptions that record wrong reign dates and stories about family connections never heard of before, which was pointed out especially by Vickery;[8] 3) later inscriptions omitted very often not only these two kings, but also other important kings (Jayavarman IV mentioned only his three predecessors; Rājendravarman II, the founder of a new dynasty, has omitted in his Bàksĕi Čaṃkrŏṅ inscription K. 286, dated 23 February 948, all his predecessors with the exception of Jayavarman II and Jayavarman III); 4) In the 9th century the "-varman"-title was exclusively reserved for kings (by the way, Rudravarman was no father of a king); 5) It is surprising that later inscriptions were considered more trustworthy than contemporary ones, thus twisting things instead of following a historio-critical method.[9]
The king's second act was - as mentioned above - to build shrines and dedicated them to his god, ancestors, and parents, etc. At his capital city Hariharālaya, Roluos at present, Indravarman I built Práḥ Kô which he dedicated to his parents, wife, and the dynasty founder Jayavarman II.
The king's third act was to build a temple-mountain (or complete a construction begun by Jayavarman III[10]) which he dedicated to a liṅga called after himself. Cœdès identified thirteen Angkorian kings after Indravarman built such shrines for these dual purposes (state and memorial shrine). The shrines were built with stepped pyramid surrounded by lakes. In the center of the capital of Hariharālaya, Indravarman I built Bakong surrounded by double walled moats. The Bakong was his state shrine, therefore, it also housed the official Śiva's liṅga. Although his shrines are bigger than his predecessors, they are modest compared to the later shrines. It was also the first time in Khmer architecture where nāgas are employed as guardians for the bridge between human world and the temple, house of gods.[10]
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Indravarman's ancestors
According to the inscriptions of the Práḥ Kô temple, consecrated on Monday, the 25th January 880 AD (Foundation stele K. 713 a[1] three pairs of temple towers for three deceased kings and their queens were built by him as a kind of "memorial temple", as can be seen by the inscriptions on the door frames of the towers: The central towers were dedicated to Jayavarman II under his posthumous name Parameśvara and his queen Dharaṇīndradevī (K. 320a),[2] the northern ones for Rudravarman (consecrated as Rudreśvara) and Rajendradevī (K. 318a), his mother's parents, and the southern towers for Pṛthivīndravarman (consecrated as Pṛthivīndreśvara) and Pṛthivīndradevī (K. 315 a)[3] and K. 713 b).
Pṛthivīndravarman and Rudravarman
Actually the classical succession of kings in 9th century[4] was disputed by some epigraphists such as Kamaleswar Bhattacharya and Karl-Heinz Golzio. Since the poor activity and records of Jayavarman III, and the presence of the dedicated towers of Preah Ko, they had interpreted some Sanskrit inscriptions at Roluos as proof of existence of two kings between him and Indravarman: Rudravarman and Pṛthivīndravarman.[5]According to the Lolei inscription K. 324 of Indravarman's successor Yaśovarman I, dated 8 July 893 AD, Rudravarman was the younger brother of the mother of 'Dharaṇīndradevī, the queen consort of Jayavarman II and mother of Jayavarman III (whom Indravarman mentioned under his posthumous name Viṣṇuloka in his Bakong inscription K. 826 stanza XXX, dated 881/82 AD.[6]
Although Michael Vickery,[7] has pointed out that they are not mentioned in later times and that these "-varman" ancestors of Indravarman may easily be explained as posthumous upgrading of the king’s parents, which perhaps already occurred within their lifetimes, the following facts should be taken into account: 1) The inscriptions of the 9th century gave an account of events, i.e. genealogies and relative chronologies, referring to that century itself; 2) One should have great doubts concerning the reliability of later inscriptions that record wrong reign dates and stories about family connections never heard of before, which was pointed out especially by Vickery;[8] 3) later inscriptions omitted very often not only these two kings, but also other important kings (Jayavarman IV mentioned only his three predecessors; Rājendravarman II, the founder of a new dynasty, has omitted in his Bàksĕi Čaṃkrŏṅ inscription K. 286, dated 23 February 948, all his predecessors with the exception of Jayavarman II and Jayavarman III); 4) In the 9th century the "-varman"-title was exclusively reserved for kings (by the way, Rudravarman was no father of a king); 5) It is surprising that later inscriptions were considered more trustworthy than contemporary ones, thus twisting things instead of following a historio-critical method.[9]
Indravarman's monuments and public buildings
While Jayavarman II was credited for the founding of the Khmer Empire ca. 800 AD, Indravarman I was credited for an extensive building program. He set the foundations for the future Angkorian kings to follow. The king's first act was to performed a public service for his subjects by building an irrigation network for the rice fields. The goal was usually achieved by constructing a large reservoir to retain water during the Monsoon season and then released it during the dry season through a network of canals and channels. And in Hindu mythology the reservoir also represents an ocean and the temple-mountain represents Mount Meru, the home of the gods.[10] The king and his Brahman advisors performed many rituals throughout the year to reinforce this belief. For example, the ritual of rain-making performed before the rice planting season, etc. Immediately, after Indravarman I acceded, he declared in his Práḥ Kô inscription: "In five days from today I shall begin digging, etc."[11] Dig he did with a reservoir of an immense size: the Indratāṭaka was the biggest reservoir ever built before his time being 3.8 km long by 800 meters wide. However, later rulers managed to out-build him and made his reservoir looked small. Now dry, it could have held about 7.5 million cubic meters of water during the Monsoon season.The king's second act was - as mentioned above - to build shrines and dedicated them to his god, ancestors, and parents, etc. At his capital city Hariharālaya, Roluos at present, Indravarman I built Práḥ Kô which he dedicated to his parents, wife, and the dynasty founder Jayavarman II.
The king's third act was to build a temple-mountain (or complete a construction begun by Jayavarman III[10]) which he dedicated to a liṅga called after himself. Cœdès identified thirteen Angkorian kings after Indravarman built such shrines for these dual purposes (state and memorial shrine). The shrines were built with stepped pyramid surrounded by lakes. In the center of the capital of Hariharālaya, Indravarman I built Bakong surrounded by double walled moats. The Bakong was his state shrine, therefore, it also housed the official Śiva's liṅga. Although his shrines are bigger than his predecessors, they are modest compared to the later shrines. It was also the first time in Khmer architecture where nāgas are employed as guardians for the bridge between human world and the temple, house of gods.[10]
Succession
Indravarman I died in 889/90 and was succeeded by his son Yaśovarman I, probably after a short but bloody struggle for succession.0 Jayavarman II
Jayavarman II (Khmer: ជ័យវរ្ម័នទី២) (c. 770–850)[1] was a 9th century king of Cambodia, widely recognized as the founder of the Khmer Empire, which ruled much of the Southeast Asian mainland for more than six hundred years. Historians formerly dated his reign as running from 802 AD to 850 AD, but some scholars now have set it back to 770–835 AD.[2] Before Jayavarman II came to power, there was much fighting among local overlords who ruled different parts of Cambodia. The country was not unified under one ruler.
Universal monarch
Jayavarman II is a king of Angkor period in Cambodian history, began with the grandiose consecration ritual conducted by Jayavarman II (reign 790-850) in 802 on sacred Mount Mahendraparvata, now known as Phnom Kulen, to celebrate the independence of Kambuja from Javanese dominion.[3] At that ceremony Prince Jayavarman II was proclaimed a universal monarch (Kamraten jagad ta Raja in Cambodian) or God King (Deva Raja in Sanskrit). According to some sources, Jayavarman II had resided for some time in Java during the reign of Sailendras, or "The Lords of Mountains", hence the concept of Deva Raja or God King was ostensibly imported from Java. At that time, Sailendras allegedly ruled over Java, Sumatra, the Malay Peninsula and parts of Cambodia.[4]
An inscription from the Sdok Kak Thom temple recounts that on the top of the Kulen Hills, Jayavarman instructed a Brahman priest named Hiranhadama to conduct a religious ritual known as the cult of the devaraja (Khmer: ទេវរាជា) which placed him as a chakravartin, universal monarch.
The cult established him as the supreme ruler of the land, and therefore he succeeded in unifying the country.[clarification needed] But Hindu civilization had existed already for centuries in the region; the fact that Jayavarman was the second monarch to carry that name was an indication that there had been a powerful king of an earlier epoch.
The foundation of Hariharalaya near present day Roluos was the first settlement in what would later become the empire of Angkor. Despite this key role in Khmer history, few firm facts survive about Jayavarman. No inscriptions authored by him have been found, but he is mentioned in numerous others, some of them written long after his death. He appears to have been of aristocratic birth, beginning his career of conquest in the southeast of present-day Cambodia. He may have been known as Jayavarman Ibis at that time. “For the prosperity of the people in this perfectly pure royal race, great lotus which no longer has a stalk, he rose like a new flower,” declares one inscription.[5] Various other details are recounted in inscriptions: he married a woman named Hyang Amrita; he dedicated a temple at Lobok Srot, in the southeast.
Taken in sum, the record suggests that Jayavarman and his followers moved over the course of some years from southeast Cambodia to the northwest, subduing various principalities along the way. Historian Claude Jacques writes that he first seized the city of Vyadhapura in the southeast, then pushed up the Mekong River to take Sambhupura. He later installed himself at another city state, now known as Banteay Prei Nokor, near present-day Kompong Cham. Jacques believes that from there he pressed on to Wat Pu, seat of a city-state in present-day southern Laos, then moved along the Dangrek Mountains to arrive in the Angkor region. Later he brought pressure on local Khmer leaders located to the west, but they fought back and drove him to seek refuge on the summit of present-day Mount Kulen, about 50 kilometers east of from Angkor, where the Brahman declared the independent state. Jacques suggests that this step might have been intended to affirm Jayavarman's authority in the face of strong resistance.
Once established in the Angkor region, he appears to have reigned not only in Hariharalaya, located just north of the Tonle Sap lake, but also at a place that inscriptions call Amarendrapura. It has not been positively identified, though some historians believe it to be a now lost settlement at the western end of the West Baray, the eight kilometer-long holy reservoir that was built about two centuries after his death. No single temple is positively associated with Jayavarman, but some historians suggest he may have built Ak Yum, a brick stepped pyramid, now largely ruined, at the southern edge of the West Baray. The temple was a forerunner to the mountain-temple architectural form of later Khmer kings.
The letter J and L in Sanskrit-based alphabets are pretty much alike. Thus "Java" could in fact be "Lava" which was the former name of Lavo kingdom which is Lopburi province in present day Thailand. Note that Lava was a dominant kingdom during this period.[citation needed]
orginal article: http://en.wikipedia.org/wiki/Jayavarman_II
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Universal monarch
Jayavarman II is a king of Angkor period in Cambodian history, began with the grandiose consecration ritual conducted by Jayavarman II (reign 790-850) in 802 on sacred Mount Mahendraparvata, now known as Phnom Kulen, to celebrate the independence of Kambuja from Javanese dominion.[3] At that ceremony Prince Jayavarman II was proclaimed a universal monarch (Kamraten jagad ta Raja in Cambodian) or God King (Deva Raja in Sanskrit). According to some sources, Jayavarman II had resided for some time in Java during the reign of Sailendras, or "The Lords of Mountains", hence the concept of Deva Raja or God King was ostensibly imported from Java. At that time, Sailendras allegedly ruled over Java, Sumatra, the Malay Peninsula and parts of Cambodia.[4]
An inscription from the Sdok Kak Thom temple recounts that on the top of the Kulen Hills, Jayavarman instructed a Brahman priest named Hiranhadama to conduct a religious ritual known as the cult of the devaraja (Khmer: ទេវរាជា) which placed him as a chakravartin, universal monarch.
The cult established him as the supreme ruler of the land, and therefore he succeeded in unifying the country.[clarification needed] But Hindu civilization had existed already for centuries in the region; the fact that Jayavarman was the second monarch to carry that name was an indication that there had been a powerful king of an earlier epoch.
The foundation of Hariharalaya near present day Roluos was the first settlement in what would later become the empire of Angkor. Despite this key role in Khmer history, few firm facts survive about Jayavarman. No inscriptions authored by him have been found, but he is mentioned in numerous others, some of them written long after his death. He appears to have been of aristocratic birth, beginning his career of conquest in the southeast of present-day Cambodia. He may have been known as Jayavarman Ibis at that time. “For the prosperity of the people in this perfectly pure royal race, great lotus which no longer has a stalk, he rose like a new flower,” declares one inscription.[5] Various other details are recounted in inscriptions: he married a woman named Hyang Amrita; he dedicated a temple at Lobok Srot, in the southeast.
Taken in sum, the record suggests that Jayavarman and his followers moved over the course of some years from southeast Cambodia to the northwest, subduing various principalities along the way. Historian Claude Jacques writes that he first seized the city of Vyadhapura in the southeast, then pushed up the Mekong River to take Sambhupura. He later installed himself at another city state, now known as Banteay Prei Nokor, near present-day Kompong Cham. Jacques believes that from there he pressed on to Wat Pu, seat of a city-state in present-day southern Laos, then moved along the Dangrek Mountains to arrive in the Angkor region. Later he brought pressure on local Khmer leaders located to the west, but they fought back and drove him to seek refuge on the summit of present-day Mount Kulen, about 50 kilometers east of from Angkor, where the Brahman declared the independent state. Jacques suggests that this step might have been intended to affirm Jayavarman's authority in the face of strong resistance.
Once established in the Angkor region, he appears to have reigned not only in Hariharalaya, located just north of the Tonle Sap lake, but also at a place that inscriptions call Amarendrapura. It has not been positively identified, though some historians believe it to be a now lost settlement at the western end of the West Baray, the eight kilometer-long holy reservoir that was built about two centuries after his death. No single temple is positively associated with Jayavarman, but some historians suggest he may have built Ak Yum, a brick stepped pyramid, now largely ruined, at the southern edge of the West Baray. The temple was a forerunner to the mountain-temple architectural form of later Khmer kings.
Sdok Kak Thom
The most valuable inscription concerning Jayavarman II is the one dated in 1052 AD, two centuries after his death, and found at the Sdok Kak Thom temple in present day Thailand. “When His Majesty Paramesvara came from Java to reign in the royal city of Indrapura,…Sivakaivalya, the family’s learned patriarch, was serving as his guru and held the post of royal chaplain to His Majesty,” states the inscription, using the king’s posthumous name.[6] In a later passage, the text says that a Brahman named Hiranyadama, “proficient in the lore of magic power, came from Janapada in response to His Majesty’s having invited him to perform a sublime rite which would release Kambujadesa [the kingdom] from being any longer subject to Java.” The text also recounts the creation of the cult of the devaraja, the key religious ceremony in the court of Jayavarman and subsequent Khmer people.Interpretations on "Java"
The word in the inscription that has often been translated as "Java" has caused endless debate. Some early scholars, such as George Coedès and Lawrence Palmer Briggs, has established the notions that it is refer the island of Java in present-day Indonesia and quoted mythical stories of battles between the Khmers and Javanese, corresponds to Sailendras that ruled both Java and Sumatran Srivijaya. Later scholars such as Charles Higham doubt that the word refers to the island.[7] Michael Vickery has re-interpreted the word to mean "the Chams," the Khmers' neighbors to the east.The letter J and L in Sanskrit-based alphabets are pretty much alike. Thus "Java" could in fact be "Lava" which was the former name of Lavo kingdom which is Lopburi province in present day Thailand. Note that Lava was a dominant kingdom during this period.[citation needed]
Historical assessment
More broadly, debate continues as to whether Jayavarman II’s rule truly represented a seminal turning point in Khmer history, the creation of an independent unified state from small feuding principalities, or was instead part of a long process toward that end. Certainly inscriptions indicate that later Khmer kings treated him as the august first in their line and font of their own legitimacy. But Hindu civilization had existed already for centuries in the region; the fact that Jayavarman was the second monarch to carry that name is a sign that there was already long line of kings of significant states in the region.[8]Posthumous Name
Jayavarman II died in about 834/835 AD and received the posthumous name of Paramesvara, "the supreme lord of Shiva." After him, the throne was held by his son Jayavarman III and two other kings of the family into which he had married. He was formally honored along with these two kings and their wives in the Preah Ko temple in Roulous, built by King Indravarman I and inaugurated in 880 AD.orginal article: http://en.wikipedia.org/wiki/Jayavarman_II
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