Angkor Archeological Park

Angkor Archeological Park

Angkor Archeological Park

From the 9^th to 15^th century, the capital city of Khmer kingdom located and moved around the region that is today known as Angkor. Angkor is not just the temples of Banteay Srei, Bayon, Taprom, Angkor Wat or Kulen Mountains, but it is a region covering an area of 402km2, comprising more than two hundred temples and ancient infrastructure. Today the whole Angkor region becomes an Archeological Park locating in Siem Reap province of Cambodia. Angkor also lends its name to a historical period. Angkor is a unique cultural heritage, a living testimony of our past, and the foundation of our identity as a nation. Angkor continues to contribute to Cambodia's evolution

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Angkor Thom

Angkor Thom

Angkor Thom

Angkor Thom was the capital city of Khmer kingdom from mid 10^th century to the 15^th century. This ancient city covers an area of 3km by 3km (1, 9 mile) =145.8(360acres).

ProtectionAngkor Thom is protected by a fortified stone wall which is 8m (26f) tall and the moat surrounding which is 100m (328f) wide. To make a stronger protection, this moat used to be filled up with many crocodiles.

Five gates

Angkor Thom has five gates. All five gates look the same because they have the same decoration. There is one gate on each side except the eastern wall which has two gates.

Buddisadva Avalokitesvara’s four faces

Each gate was designed as a tower which is 23m (75f)tall. Its upper structure was designed with four giant smilling faces of Buddisadva Avalokitesvara crowned with the sculpture of a blooming lotus flower. In Mahayana Buddhism, Buddisadva Avalokitesvara is one of ten reincarnations of Buddha who nearly attains enlightenment and whose function is to save people’s lives.

Demon and God

In the front of each gate, there is a row of 54 demon statues  on the right and a line of 54 god statues on the left holding or pulling Naga body in an action of tug of war. This sculptures show a scene of a famous Hindu myth where gods and demons used a Naga to churn the sea of milk to take elixir of immortality.

Demon and God’s face

Each demon statue has scary face with big eyes, big nose, and their crowns also look completely different style from gods'. God statues wear high conical crowns with smiling faces.

RestorationBefore the restoration in the 1920s, All of these statues used to be destroyed and crumbled into the bottom of the moat. Angkor Thom that we see today is the result of at least five centuries of occupation and urban development, including frequent remodeling. It is a succession of cities, which took more or less final form around the end of the 12th century under the reign of Jayavarman VII.

RemodelingThe remodeling of urban forms which had themselvesdeveloped over the preceding 400 years was not a minor undertaking, particularly as Jayavarman sought to render the spatial composition of his city highly symbolic. In addition, the exact definition of the square resulted from a number of unavoidable constraints, such as the existence of the Phnom Bakheng.

The wall, called Jayagiri in period inscriptions, is itself surrounded by a wide moat called Jayasindhu. One inscription explicitly compares this ensemble to the mountain range and sea of milk which encircle the universe in Indian cosmological conceptions adopted in ancient Cambodia.

Thus Angkor Thom was in its entirety the world created - or recreated after the city sacking by the Chams emerging as ambrosia after the Churning of the Sea of Milk. This explains why the churning episode was represented at each of the five gates giving entry to the city.

We are far from fully understanding the purely functional aspects of the city. An ancient water outlet, known as Run Tadiv, is still in use today at the southwestern corner of the enclosure wall. We do not know if the nearby rectangular reservoir, Beng Thom, or the pond known as Trapeang Daun Meas in the northwestern quadrant of the Royal Palace, existed in ancient times.

A similar structure at the wall's northeastern corner is overgrown with vegetation today. Future research promises to tell us if this was another outlet or, rather, as logic suggests, a mechanism serving to introduce water into the city. Atop the wall at each of its corners, Jayavarman also erected a temple- the Prasat Chrung - along with a stela inscribed in Sanskrit. The only complete inscription, covering all four sides of the stela, is that of the southwestern Prasat Chrung.

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Angkor Wat

Angkor Wat

                                                                          Angkor Wat    

Date:                                      Built in early twelfth century

Religion:                               Hinduism

King:                                     Suryavarman II (1112-1150)

Posthumous name:             Paramavishnuloka

Noted for its architectural and artistic perfection, not to mention its sheer size, Angkor Wat is the most famous and no doubt the most remarkable of all of Cambodia's ancient temples. Combining great technical mastery on an unprecedented scale with extraordinary architectural and artistic innovations, Angkor wat has a unique place in the long ancient Khmer tradition of the royal "Temple-Mountain.". Built in the 12th century in the reign of King Suryavarman II, this was the residence of Vishnu, the divine palace in which the King himself was to reside after death. The construction is thought to have taken some thirty years of intensive labor.

In the "Middle Period", notably in the 16th century, Angkor Wat, then known as Preah Pisnulok (theposthumous name of its royal founder), became a site of Buddhist pilgrimage not only for the Khmer people but for much of Southeast Asia, and indeed for other more distant Asian peoples. Today, the Khmer people see Angkor wat as the symbol of their nation.

Angkor Wat, forming a rectangle of about 1,500 by 1,300 metres, covers an area including its 190 metre wide moats - of nearly 200 hectares. The external enclosure wall defines an expanse of 1,025 metres by 800, or 82 hectares. It is the largest monument of the Angkor group.

Site

Constructed to the south of the capital (Angkor Thom), Angkor Wat is sited in the southeast corner of the ancient city of Yashodhara built by Yashovarman I and centred on Phnom Bakheng.

The westward orientation of Angkor Wat is opposite to the orientation of sanctuaries dedicated to divinities. In Brahmanic funerary rituals, the rites are performed in reverse of the normal order - the ritual procession does not follow "pradakshina" (keeping the monument to one's right), but rather in the opposite direction, the "prasavya?". Hence, the bas-reliefs are to be viewed in a anti-clockwise direction.

Exterior

The moats surrounding the external enclosure of the monument are bordered by steps with a moulded sandstone perimeter, and are five and a half kilometres in overall length.

They are crossed only at two places - to the east by a simple bank of earth, and to the west by a 200 metre-long and 12 metre-wide sandstone-paved causeway, lined with columns along its sides. A cruciform terrace decorated with lions, precedes this causeway and is bordered by naga balustrades.

The temple enclosure, formed by a high laterite wall incorporates a colonnade of 235 metres composed of a three-part gopura - the towers of which are cruciform in plan and galleries that link with two pavilion. 

Kuk Ta Reach

Kuk Ta Reach, the "Sanctuary of the Royal Ancestor" is the traditional name of the series of porticos in this colonnade leading into the interior of Angkor Vat. Of the many divinities and spirits worshipped here, 'Ta Reach' is by far the most important. Embodied in a colossal four-armed statue worshipped in the portico to the south of the main entrance, Ta Reach's protective powers are known throughout the Angkor region. Over the past decades, local caretakers have restored parts of the Ta Reach statue with cement. In 2003, the cement replica head was replaced by the original that had been stored for safekeeping at the National Museum of Cambodia.s at either extremity which served as passageways for elephants.

Bas-Relief Galleries

The bas-reliefs cover the inner walls of the galleries of the lower enclosure and comprise of panels two metres in height with a total area of more than 1,000 square metres excluding the corner pavilions. Limited to the zone that would have been accessible to the public, they represent legendary and historic scenes for the enlightenment of the faithful.

These galleries, which are open to the exterior and form the temple's third enclosure wall, are sculpted in bas-reliefs representing historical and epic scenes. The friezes were, for the most part, executed during, or shortly after, the reign of Suryavarman II. Only the northeastern corner - the northern section of the eastern gallery and the eastern section of the northern gallery were left bare at that time, to be sculpted later, in the 16th century. These late reliefs are notably inferior in quality of conception and execution, due most probably to a rupture in the artistic tradition between the fall of the capital at Angkor in the 15th century and the 16th-century restoration. The scenes represented are as follows:

1.      The Battle of Kurukshetra, between the Pandava and the Kaurava families, from the Mahabharata epic tale.The reliefs sculpted on the southern section of this western gallery represent a concluding episode of the Mahabharata, a renowned Indian epic tale.This is the Battle of Kurukshetra, when the Pandava and Kaurava clans meet in final, deadly combat. Interestingly, the Mahabharata is virtually unknown in modern Cambodia. Unlike the Ramayana, which continues to permeate all aspects of Khmer culture, theMahabharata would seem to have faded from cultural practice and memory with the decline of the Angkorian Empire.

2.      Historical scenes depicting the reign of Suryavarman II.
The reliefs sculpted on the western section of this southern gallery commemorate a series of historical events from the reign of King Suryavarman II, the founder of Angkor Vat in the 12th century. As the brief inscription engraved next to the image of Suryavarman II identifies this king by his posthumous name, Paramavisnuloka, the reliefs themselves are thought to have been sculpted shortly after his death.

3.      Heavens and Hells: the consequences of one's acts can be pondered as the blessed delight in celestial bliss above while the wicked suffer in agony below.
The reliefs sculpted on the eastern section of this southern gallery represent the 37 Heavens and 32 Hells derived from Indian tradition. The Hells, on the lower registers, are pictured in greater detail than the Heavens above. Each Hell is in fact identified by an accompanying inscription. Thus we read "Avici", "Raurava", etc., names still known and feared in Cambodia.

4.      "The Churning of the Sea of Milk".
The reliefs sculpted on the southern section of this eastern gallery represent the "Churning of the Sea of Milk", a popular episode from Vishnu lore. The Gods (northern part) and the Demons (southern part) use the serpent Vasuki as a cord wound around Mount Mandara, emerging from the Sea; pulling alternately on either end of the serpent, together they churn the Sea of Milk in order to extract the nectar of immortality. Seizing the nectar as it is formed, the Gods are victorious, and thus thereafter immortal.

5. Victory of Vishnu over the Asura demons. The reliefs on this northeastern corner (northern section of the eastern gallery and eastern section of the northern gallery) were sculpted in the 16th century, some four hundred years after the original construction of Angkor Vat and the sculpture of most of the temple's gallery walls. These reliefs clearly demonstrate that, though Cambodia had by then become a Theravadin Buddhist nation, the Khmers had not yet forgotten their past Brahmanic culture. The scenes on the northern section of the eastern gallery, are thought to have been extracted from the Indian Harivamsa, show the God Vishnu, in the center, singularly defeating the Demons.

6. Victory of Krishna (an avatar of Vishnu) over the demon Bana.
The scenes on the eastern section of the northern gallery, thought to have been extracted from the Indian Harivamsa, show Krishna, one of Vishnu's many avatars, defeating his rival Bana. A variety of Gods are represented here, including Shiva at the western end.

7. Combat between the Gods and the Demons.
All the major Brahmanic Gods, identifiable by the attributes they brandish and the animal mounts they ride, are represented on the western portion of this northern gallery. Each God is shown in singular combat with a Demon. In a similar way to other sculpted galleries of Angkor Vat, the God Vishnu, pictured here in the center of the long panel, is pre-eminent.

8. The Battle of Lanka, from the Ramayana epic tale.
The reliefs of the northern portion of this western gallery illustrate a renowned episode of the Ramayana, the Indian epic tale which recounts the exploits of Prince Rama (an avatar of Vishnu). We see here the Battle of Lanka, in which Rama's monkey army led by the monkey General Hanuman fights the Demon King Ravana's army. Rama's army seeks to rescue his wife Sita, who has been captured and held hostage in Lanka, Ravana's island kingdom.

Preah Poan

The name of this cruciform gallery - 'the Thousand Buddhas' - dates from the Middle Period, when the prestige of Angkor Vat spread across Buddhist Asia. Over the course of time the faithful erected here a great number of statues of the Buddha in stone, wood or metal, hence the gallery's name. Some of the statues still remain while others are exhibited or kept in conservation storehouses. Others have, for diverse reasons, been lost forever. Together, these Buddhist statues testify to an artistic school unique to the temple of Angkor Vat.

The majority of Angkor Vat's 41 inscriptions dating from the Middle Period are found here, on the pillars of Preah Poan. Largely in Khmer, sometimes including Pali phrases, they date from the 16th to 18th centuries and record pious works performed at Preah Pisnulok by pilgrims, including members of the royal family. The authors inscribe their "vows of truth" and declare their "pure faith" in the religion of the Buddha. These stone inscriptions make an invaluable contribution to our understanding of the ideology of Theravada Buddhism as it became Cambodia's principal and official religion. Inscriptions in other languages, such as Burmese and Japanese, further demonstrate the cross-cultural attraction the temple has long exerted.
Bakan

Originally the principal sanctuary of Angkor Vat's uppermost terrace was open to the four cardinal points, and probably sheltered a statue of Vishnu, the supreme god of the temple. Later, when Angkor Vat became a center of Buddhist pilgrimage, the four entranceways into the central sanctuary were filled in with sandstone blocks; each of the newly constituted walls was then sculpted with a deep relief of the standing Buddha. In 1908 archaeologists opened the southern entranceway. In the place of any original Vishnu statue, they found multiple statue and pedestal fragments, as well as a sarcophagus. Further research carried out in the well of the central sanctuary in the 1930s revealed, at a depth of 23 meters, the temple's original foundation deposits: two circular gold leaves embedded in a laterite block. A number of inscriptions at Preah Poan and Bakan, along with the artistic style of these Buddha figures, indicate that the enclosure of the central tower and its transformation into a Buddhist sanctuary was a royal work executed in the latter half of the 16th century. This architectural and iconographic transformation translated into space the A number of inscriptions at Preah Poan and Bakan, along with the artistic style of these Buddha figures, indicate that the enclosure of the central tower and its transformation into a Buddhist sanctuary was a royal work executed in the latter half of the 16th century. This architectural and iconographic transformation translated into space the conceptual transformation of the central Brahmanic sanctuary into a Buddhist stupa. Here the four Buddhas of the past, facing each of the four cardinal points, surround the garbha - the maternal matrix - which encloses Maitreya, the Buddha of the future. The Bakan illustrates in a most spectacular manner the evolution of Angkor Vat over time: as the ancient Vishnuite temple became a sacred Theravadin Buddhist site, Angkor Vat undoubtedly played a primary role in the conversion of Cambodia into a Theravadin nation.

Angkor Wat Today

Angkor Vat has always figured on Cambodia's national flag. The temple symbolizes the soul of the Khmer people, and the lasting grandeur of their past.

Since December 1992, Angkor Vat and other Angkorian monuments have been classed as UNESCO "World Heritage". This is a great honor for Cambodia, and a major national obligation. We are responsible for Angkor's preservation not only before history and in respect of our ancestors, but also, today, before the entire international community.

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Bakeng Mountain&Temple

Bakeng Mountain&Temple

Bakeng Mountain

In the period before the end of the 9th century, the king Yashovarman transferred the capital of Hariharalaya (in the region of Roluos) to Yashodhara (in actuality 'Angkor') by choosing the small hill of Bakheng (some 60m in altitude), to be the symbolic centre. Phnom Bakheng, in effect was given the Khmer name 'Vnam Kandal', or the 'Central Mountain'.
                         
                          Bakeng Temple

Date:                                      Built in late ninth century

Religion:                               Hinduism

King:                                     Yasovarman I (889-900)

Posthumous name:             Paramasivaloka

On the summit a pyramid was built, comprising of five tiers, surmounted by a central sanctuary that sheltered a linga. This structure differs from all other similar Angkorian architectural models as the interior was not filled with fine compacted sand, but rather this monument is constructed directly on the rock.

An extremely complex study by a scholar has resulted in an understanding of the number of towers and their position in space that demonstrates the ensemble is a materialization of the Indian cosmic calendar.
The 16th century seems to have marked a period of renewal of this place and a conversion to Theravada Buddhism. The temple became a symbolic beacon for pilgrimages to the Angkor region with the quincunx of the highest towers almost completely engulfed within an immense seated stone Buddha (the lower part of this image was still partially visible in the early 1920.

A Middle Period inscription records the name 'Bakheng', or 'Virile' that suggests (despite the fact the central sanctuary was covered by this Buddhist image) the earlier concept of a linga was still present in the historic collective memory. It is curious but significant to note that Muslim pilgrims left an inscription at the monument in Arabic praising Allah. This stele was removed in the 20th century for preservation reasons.

Without doubt we could explain this by the well-known tolerance that characterizes religious history in Cambodia. At the same time, as this is an important pilgrimage site at Angkor, perhaps it was also considered so by others?

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Bakong Temple

Bakong Temple

                                                                                Bakong Temple

Date:                                      Built in late ninth century (881)

Religion:                               Hinduism

King:                                     Indravarman I (877-889)

Posthumous name:             Isvaraloka

The Bakong is the first real pyramidal shaped temple built in Cambodia to take the form which researchers have come to call “Mountain Temple ". Before the Bakong, this architectural type had not fully emerged, and even at Ak Yum, on the southern dike of the Western Baray, the form is not yet totally achieved.  

Before entering an enclosure measuring 400 by 300 meters which is surrounded by an exterior wall and a moat somewhat wider than it is deep, we find ourselves in a largerenclosure measuring 900 by 700 meters. In this outer enclosure, ruins and remains of at least 22 sanctuaries are found. These sanctuaries can perhaps be considered satellites of the central complex in that some of them, instead of facing east, turn to face the central pyramid.

The naga (serpent) with seven heads found on the side of the entrance causeway appears here for the first time in the place which will be taken by future naga balustrades. The brick towers, located at the foot of the pyramid, still have their original wooden supporting beams despite the ravages of time.

                                                                               

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Banteay Kdei Temple

Banteay Kdei Temple

Banteay Kdei Temple

Date:                                      Built in late twelfth century

Religion:                               Buddhism

King:                                     Jayavarman VII (1181-1221)

Posthumous name:             Mahasangatapada

  Introduction

Banteay Kdei was constructed by King Jayavarman VII in late 12^th century to dedicate to Mahayana Buddhism and his teacher. The king began to build this temple just a few months after he had liberated Ankgor city from Cham invaders and just a few months after he had crowned himself as a god king the Khmer Kingdom. The word ‘Banteay Kdei’ meansBuddhism education center.

Style

The wall of this temple was built of laterite or volcanic stone measuring 700m by 500m. There were originally a lot of Buddha figures, in an action of doing meditation, on the top of the wall. Itsfour entrances were made of sandstone as enormous towers. Each of them was decorated with four huge smiling Buddha faces on top which is similar to those at Ta Prohm. There’s a Garuda statue standing on Nagas on both side of the gate as powerful temple guardians.

 

A large Buddhist cruciform terrace immediately in front of the temple is slightly raised and decoratedwith naga and garuda-balustrades and lions that are in the Bayon style.

Unlike to the Hindu temple which was built as high as mountain, Banteay Kdei is a short Buddhist temple designed with 13 towers crowned with lotus buds. There’re many shrines used for religious activities during the holydays by Buddhism. There’s also a moat surrounding the second enclosing wall as well. It measures 320m by 300m.

At this Mahayana Buddhist monastic complex at least two different styles are evident, relating to Angkor Wat and Bayon styles. Various sanctuary towers were also apparently joined only after their construction by a system of galleries and vestibules that exploit the use of the cloister. Changes and additions to the design following the original construction result in the sometimes confused and unbalanced present-day layout.

The ensemble is on a single level and consists, within two successive enclosure walls, of two concentric galleries from which emerge towers, preceded to the east by a cloister. This temple is similar in design and architecture to Ta Prohm and Preah Khan, although smaller and less complex.

There is no information concerning the exact dedication of this temple, and a 10th century inscription found in the western gopura of the second enclosure has been noted to have been sculpted on re-used stones possibly from the neighbouring temple of Kutisvara.

As at Ta Prohm and Preah Khan, there is a vast rectangular hall that perhaps served as a space forritual dance. The square columns, like those at the entrances to the Bayon, are decorated with paired or single dancing apsara sculpted in low-relief. Bas-relief dvarapala flank the entrances, surrounded by devata. The central sanctuary, which still carries some traces of sculpture, was probably rough-cut in order to receive a metal facing.

The gopura of the third enclosure is cruciform in plan, has internal columns and is covered by vaults. In the internal courtyard and walls of porches are Buddha images defaced in the period following Jayavarman VII's reign. The vaults of these outer galleries, constructed in both laterite and sandstone, has in places, collapsed. Access from the rear of this complex leads to the eastern entrance of Ta Prohm temple.
History

The vicinity of this temple was a campus of residences for Buddhist novices to stay and to study. Those buildings were made of wood and they have gone away.

 

The inscription in this temple tells us that Indradevi, who was the second queen of Jayavarman VII, was a professor of Buddhist philosophy and she managed this Buddhism education center.

 

Jayavarman VIII, who extremely believed in Shiva, and who was not a good tolerated king to other religions, ordered his Hindu followers to chop off Buddha figures in late 13^th century. This incident caused a badly religious conflict between Buddhist and Hindu followers, and then Siamese took a good opportunity to declare independence from the Khmer Kingdom. 100 years later, they sent troops to invade Angkor city successfully and occupied for almost one century.

From 1960-1970, the vicinity of this temple was established as a zoo by king Norodom Sihanoukbecause he wanted to preserve wild animals as an attraction for tourists. Those animals were deer, antelopes, monkeys, iguanas, boars so on. Unfortunately, those animals were killed to eat by the Khmer Rouge soldiers and the Viet Cong, who were the Khmer Rouge’s alliance who struggled to fight against Lon Nol Government 1970-1975. 

In 2001, a team from the University of Sophia (Japan) uncovered 274 fragment pieces of Buddhist sculpture while pursuing a research excavation in Banteay Kdei. Most of the excavated statues are sculpted from sandstone and these were found together with a small number of metal artifacts.

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Baksei Chamkrong Temple

Baksei Chamkrong Temple

Baksei Chamkrong temple 

Date:                           Built in early ninth century (920)

Religion:                     Hinduism

King:                           Hashavarman I (910-922)

Posthumous name:     Rudraloka

Baksei Chamkrong locates on the foot of Bakeng Mountain. The word Basei Chamkrong means” a bird used its wings to cover a baby”. Today this name has become a popular fable in Cambodia.

Style Baksei Chamkrong measures 27m by 27m and its tower is 23m high. Its base was designed with four levels built of laterite, but its tower was built of brick. There’re four staircases but today the south staircase is the easiest to climb up and down. Its central tower has a reclining Buddha statue built in the 16^thcentury. This Buddha was replaced a golden Linga which had gone away.The tower has a real door facing east while other three doors at other sides are blinds. The carvings on blind doors and lintels are still in good condition. Baksei Chamkrong has one entrance to the east but it only remains thefoundation, sandstone pedestal and one lion statue. The enclosing wall was built of brick and it only remains some trace.

History

Between the entrance and the temple structure, there’s a deep hole which was dug by the Khmer Rouge soldiers to look for treasure in the 1980s.

 

In 943 AD, king Rajendravarman II who returned from Koh Ker to Angkor city put a golden Linga sculpture in the central tower of this temple and he also remained a very important inscription in its door piers.

 

The inscription tells us the legend of the wordKambujadesa which was this country’s original name. Depending on the legend, there was a hermit called Kambu married to Mera who was a very beautiful princess from the heaven. Both of them give birth as the people who called themselves as Khmer. The word Khmer or Khemara is from the combination of Kambu with Mera. The Khmer people called their country as Kambujadesa which meant who people of Kambu. Today Kambujadesa has become Kambuchea and Cambodia is the English word of Kambuchea.

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Banteay Samre Temple

Banteay Samre Temple

Banteay Samre Temple

Date:                           Built in early twelfth century

Religion:                    Hinduism

King:                           Suryavarman II (1112-1150)

Posthumous name:   Paramavishnuloka

This monument that takes its name from the Samre people is found to the east of the earth embankment forming the eastern wall of the East Baray. There is a legend connecting the naming of this monument with a farmer who mistakenly killed the king then ascended the throne.
Style
Banteay Samre is a short temple with very intricate carvings, designed with three rows of galleries. Those galleries were designed separately from each other. Banteay Samre has only one tower built of sandstone.

Banteay Samre has a long walkway to the east measuring 250m long. This walkway has very similar style to the walkway of Angkor Wat. There were Naga and Nagin balustrades all along but today they only remains a little.

There’s also dirt walkway to the west of the temple.

 

There is a sandstone platform to the east with several lion statues in an action of guarding. These lion statues also have similar style to Angkor Wat lion. The tails of these lions were stolen as they were made of useful metal.

 

Its first gallery is 83m by 77m. It still has laterite wall and well preserved gray sandstone pillars, window frames. Its roof was originally covered with wooden structure with red tile roof. The second gallery 44m by 38m built of laterite and sandstone.

 

Banteay Samre has unique deeply carvings. It is interesting to note that many scenes on the pediments of the upper levels have been identified as episodes from the Vessantara Jataka. The presence of Buddhist scenes in a Hindu temple and the fact that in some places certain sculpted motifs, probably also Buddhist, have been mutilated makes a statement about the religious tolerance of the monument's patron.

Central area

What makes the tourist feel so interested to visit Banteay Samre is the balcony terrace flanking by Naga balustrades which is a unique style of this temple.

 

The windows of this temple have unsealed window with double rows of bars. The frames of those windows are decorated with carvings of Jasmine flower buds that we’ve ever seen in other temples.There’re also two libraries inside this temple.

 

There is a stone coffin in the central tower thta was found in 1930. We’ve known that the ancient Khmer people kept dead body of important people at least one year, before the cremation ceremony was held.

 

There was originally a Vishnu statue at the central tower. Unfortunately, many sculptures and carvings of this temple were stolen from 1945-1947 and again from 1980-1995 during the Cambodia civil war.

 

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Banteay Srei Temple

Banteay Srei Temple

Banteay Srei Temple

Date:                               Built in late tenth century (967)

Religion:                         Hinduism

King:                                Rajendravarman II (944-968)

Posthumous name:    Sivaloka

Banteay Srei is the most beautiful temple of Cambodia constructed with pink sandstone which has much better quality than gray sandstone used to build Angkor Wat, Bayon, Taprom and other temples. Pink sandstone is veryhardthat makes the carving of Banteay Srei still very exquisite although it’s more than 1000 years old. Banteay Srei temple is considered as a jewel of art of Khmer civilization. Most visitors feel in deep appreciation with its special workmanship.

 

King Rajendravarman II died one year after he had started to build this beautiful temple. Then king Jayavarman V, who was his 15 year old son too young to complete his father’s project, so Yajnavaraha and his younger brother who were king’s teachers played a great role to manage this temple construction.

Name:The intact inscription tells us that,Isvarapura, which means the home of god Shiva,was the original name of this temple. The local people renamed this temple as Banteay Sreiwhich means a ‘Women Temple’becauseCambodian culture praises women than men and this temple also has fine carvings as women beauty.

Main entrance:

The first and the main entrance of Banteay Srei temple locates to the east. It has very magnificent carvings.

Pediment:  its pediment has Indra’s figure in the middle. Indra was a god of rain and a king of heaven.He was always carried by a three-headed elephant.

Kala: below the elephant, there’s a figure of a demon head called Kala who was a monster in Hindu mythology. It was normally decorated over the temple doorway as a guardian.

Frame: The frame of this pediment was decorated with Makara that was a Hindu mythical sea monster which had similar body to snack’s, but it has a lion head and sometimes it has an elephant trunk as well.

Naga: at the end of this pediment, there’re three-headed Nagas, appearing from the mouth ofMakara.

Octagon columns: Near the door frame, there’re octagonal columns decorated with fancy carvings, supporting the pediment.

Wooden roof: This entrance structure originally had wooden roof, because in early Angkor time the ancient Khmer architecture didn’t find technique to build stone roof yet. The stone dome roof of the ancient Khmer architecture just appeared in the11^th century.

Windows: There’re some windows in this structure. Each of them has five window bars while the window of Angkor Wat has seven window bars.

Causeway:The first causeway of Banteay Srei is67m long, paved with laterite stone. There’re 34columns on each side. Along this causeway, there’re long halls, one on the right and another one on the left. Today, these buildings only have some sandstone pillars, and laterite wall, since their wooden roofs have gone. These buildings were shrines used to pray by Brahmins.

The northern shrine: This shrine was used to pray by Brahmins, twice a month, during full moon and new moon times. Today, this building has only some sandstone pillars, and laterite wall, since its wooden roof has gone.

Pediment: Its pediment has beautiful carvings, about a famous Hindu myth where Narashimha was killing a demon called Hiranyakashipu by tearing his chest. Narashimha was a half human and a half lion and he was Vishnu’s fourth reincarnation, who came to kill a demon king called Hiranyakashipu.This legend began whenHirayasa who was Hiranyakashipu’s older brother, tried to kill Phumidevi, the god of earth, by sinking the earth into the ocean. Vishnu appeared and took a form as a Boar called Vihara to help the god of earth and killed Hiranyasa. Hiranyakashipu promised to take a revenge on Vishnu for his brother. Then he went to Mt, Mandara to upgrade his power by standing with only one leg for 3000years. After doing meditation for 3000 years, he became the strongest. Brahma appeared to ask him to stop his meditating because it made too strong power and shook the three worlds. Brahmablessed Hiranyakashipu immortal life. He would not die in the day or at night, not die outdoor or indoor, would not be killed by man or by the beast, and would not be killed by weapons such as sword, disc or trident. after he had been blessed by Brahma, Hiranyakashipu conquered the three worlds and occupied as a tyrant. Vishnu was smart. He appeared in a form of a man with lion head at down and he used lion claws to kill the demon at the door frame. A bad demon king was killed finally.

Lion with elephant trunk: at the end of this pediment, there’s also a lion carving with elephant trunk coming out from Makara’s mouth.

The southern shrine: The northern shrine which was used with the same to purpose to the one we have just seen.
Pediment: its pediment has Shiva’s figure with his wife, Pavati, ridding on a bull called Nandin. This Hindu legend began when Shiva first met his wife. One day when Shiva was meditating on Kailasa Mountain, he saw Pavati was falling down from the heaven. Suddenly, Shiva used only one hair string to save her life. Both of them fell in love and then Shiva married her as one of his nine wives.

Kala head: below the bull, there’s Kala headagain,

Garudas and Nagas: at the end of the pediment, there’re figures of Garudas and Nagas appearing from Makara’s mouth.

Second enclosing: the second enclosing wall of this temple measures 110m by 90m.

Moat: there’s amoat running along the wallsurrounding the main shrine. 

Plan:  the ancient Khmer temples had similar plan. For example, each temple has the entrance, a causeway, a moat surrounding the temple complex so on. However, of course, the special style of each temple is completely different.

Previous condition: when Banteay Srei was discovered, most of its structures had completely collapsed and overgrown by trees. A French soldier who worked in the geography departmentof the French colony discovered Banteay Srei temple in 1914 when he explored into the jungle of Angkor Archeological Park. Ten years later, after they had known its location, Mr Henri Marchal, a French architect in the Angkor Conservation Department, was sent to study Anastylosist system from Dutch architects who were restoringBorobudur temple in Indonesia. Anastylosis is a Greek word and a restoration method without using new material and without new carvings.When Mr. Henri Machal and his teams were working here, they were often attacked by Khmer Isarak who struggled to fight against the French colonialism. Luckily, they restored Banteay Srei successfully, after they’d spent 10 years of the project. Unfortunately, the war from the 1970s to the 1980sdamaged this temple structure again. Then it was restored again by a Swiss team.

The second entrance: There’re inscriptions on its door frames which were written by a Hindu priest, Yajnavaraha. These inscriptions tell us the date of the temple building, the king and his religion, ritual ceremonies with the sacred flame, holy water for the people in the whole kingdom, and also about Shiva’Linga and his wife’s Yoni. In the center of this structure, there’s a sandstone Yoni which still stands in the original spot, but Shiva’s Linga on the top has gone.

The Third entance: This structure was designed with double doors. Its towers have a unique style that we haven’t seen in Angkor Wat, Bayon and other temples at all. At the end of the pediment, there’re beautiful spiral carvings like conch shell. On the top, there’s a carving in a form diamond with flame. Unfortunately, the carving in a form diamond with flame of the first gate was stolen in 1993. The lintel of the inner tower has carving about Laksmei. She was a Goddess of Beauty, good fortune, and also a chief divine dancer. She was being blessed with holy water by two white elephants in the cleaning ceremony before she was transferred by Garuda to get married with Vishnu, after she had just emerged from the sea of milk.

Central area: There’re rectangular buildings, built of laterite, surrounding the central shrine. There’s a Bull statue kneeling and facing to the central shrine.

In the front of this Bull statue, there’s the fourth entrance structure. Its lintel hascarvings aboutShiva’s dancing. Shiva danced to bring good luck to the universe, especially to rotate the world, so that he could be able to control the fates of all creatures of the universe. Shiva would destroy every bad fate happening to any creature, and then he ordered the new and good prosperous fate to happen. There’re two libraries which are still standing which were built of laterite, pink sandstone, wood and brick. These libraries have blind doors to the east while the real doors are facing west opposite the temple shrines which are facing east.

Northern library:The northern library has delicate carvings about Mahabarata which is a famous Hindu myth. On the top of the pediment, there’s a figure of Indra who was a god of Rain and a king of heaven, ridding on a three headed elephant Aravata. This legend began when Angi who was the god of fire, fired the Khandava forest for his starvation and to upgrade his power. Indra was sending rainwater down to the earth to put out a fire. Agni was very angry with Indra who was putting out his fire.He asked two heroes, Krisna and Arjuna, who were walking through the forest to help him to stop Indra’s rainwater. We could see a lot of wild animals who were scared and running away as well as the birds.On the right, Krisna who had four arms and who was Vishnu’s eighth reincarnation was standing on a chariot, carrying a disc as weapon.  Ajuna was also standing on another chariot on the left, carrying a crossbow. Both of them agreed to help Agni and then Ajuna used his crossbow to shoot rainwater of Indra while Krisna used his disc to clear the sky for Agni to burn the forest. Even only drop of the rainwater could not fall down to the earth at all.Indra gave up and the fire ate the whole forest.

 

The west pediment of north library: the west pediment of the north library also has carvings aboutMahabaratta. It’s a short scenewhere Krisna who was a hero of the story was killing Kamsa, his uncle, to take a revenge for his parents. Krisna was capturing his uncle in a room. Dozens of Kamsa’s wives were being shocked, then Krisna through the death body of Kamasa down stair.we could see his concubines weeping and mourning.

 

South library: The south library comprises beautiful carvings about Shiva’s legend.

Eatern Pediment: This legend began when Ravana who was a demon king shook Mt Kalasa where was Shiva’s home. In the center of the below part of the pediment, we could see a demon king with 10 faces and 20 arms. He was shaking the mountain to disturb Shiva’s meditating on the top because he was very jealous to Shiva’s power. Brahmins and wild animals were shocked; as they thought the earthquake was shaking the mountain where they were living.  Only lord Shiva who knew what was happening. To help the creatures especially Pavati, his wife who was holding him, form being Scared, Shiva just pressed his toe down with great power on the demon’s head. Because of Shiva’s great power, Ravana could not be able to hold and shake the mountain anymore, and then the mountain fell down to crush him. Ravana couldn’t move at all. He begged Shiva to let him free as he promised he would not come to disturb Shiva for 1000 years. Shiva agreed and kindly offered a sacred sword to Ravana. From then, Shiva felt safety to do his meditation.

Western pediment: on the top, Shiva was sitting in the middle and he was giving rosary to Pavarti who is on the left, and Kamashutra, a god of love, was carrying a bow shooting on the right side. This legend began when Shiva heavily focused on meditating to help the worlds from evil spirits and he had forgotten to take care of his wife for many years. Kamashutra who was Shiva’s son, used a crossbow with an arrow of love made of 1000 different kind of flowers to shoot Shiva’s heart to make him aroused ( sexual feeling ). Because of the arrow of love, Shiva was handing a rosary to Pavati as he would not meditate anymore, and he wanted to make love with wife again by Kamashutra’s request. Below that, there’re carvings of Shiva’s followers discussing good and funny stories.

Goddess: Apsara carvings adorned the towers are beautiful and unique.  They show their beauties with sway standing different from the straight standing of Apsara figures of Angkor Wat, Bayon.

 

The three towers: The main shrine of Banteay Srei was designed with three towers symbolizing the three principle Hindu gods.

The middle tower: the middle shrine was dedicated to Shiva. It originally had a gold Linga and a gold Yoni sculpture in it. Its doorways were guarded by men statues in an action of kneeling.

Left Tower: the north shrine was dedicated to Vishnu. It originally had a Vishnu statue. its doorways used to be guarded by Garuda statues and by half man, half lion statues in an action of kneeling.

Right Tower: The Brahma shrine to the south originally had a Brahma statue.

 

In 1923 before the restoration took place one year, Mr, Andre Malreaux ,a young French who later became a very famous minister of culture of France, had brought his wife Clara and his friend Mr. Claud to steal four Apsara sculptures from the central shrines. Later, they were arrested in PP and were sent to the jail in Cambodia for one week until he agreed to return those sculptures. Fortunately, Mr. Henri Marchal, the French who restored this temple could bring those adorable Apsaras to put in the original spots.

 

West entrance: The west entrance of Banteay Srei has amazing carvings about Ramayana.There’retwo monkeys fighting against each other. They were brothers. An older monkey calledBalin and a younger one called Sokriva. on the right, Rama was shooting Balin with his magical crossbow as Sokriva had promised he would send monk troops to help Rama to fight the demons if Rama helped to kill his older brother and after he was crowned as monkey king.

 

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