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Chapter Four The Royal Roads of King Jayavarman VII and its Architectural Remains

4.1 King Jayavarman VII’s Royal Roads 4.1.1 General Information Jayavarman VII’s Royal Roads was believed (by many scholars) to be built in the era of Jayavarman VII who ruled Khmer between AD 1812 – 1218. The road network not only cover the area of the modern-day but also the large areas of the present , and that were under the control of the empire as well. As demonstrated by Ooi Keat Gin in : A Historical Encyclopeida from to East Timor Volume Two;

highways were built—straight, stone-paved roads running across hundreds of kilometers, raised above the flood level, with stone bridges across rivers and lined with rest houses every 15 kilometers. Parts of some roads are still visible, even serving as the bed for modern roads. From the capital , Angkor, there were at least two roads to the east and two to the west. One of the latter ran across the Dangrek Mountains to and another went due west toward Sisophon, which means toward the only lowland pass from Cambodia into eastern Thailand in the direction of or Ayutthaya. Toward the east, one road has been traced almost to the , and according to an inscription in which these roads are described, it may continue as far as the capital of Champa1

1 Ooi. (2004). Southeast Asia: A Historical Encyclopeida from to East Timor Volume Two, (California: ABC-CLIO.inc.) pg. 696. 51

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The main roads were paved with stone, so that chariots drawn by elephants could use them and also that they would remain passable during the rainy season, when dirt roads turned to mud2. This type of paving made it possible for chariots drawn by elephants to use, even in rainy season, to deliver goods, products and tributes. Moreover the “royal roads” that led to every region of the realm not only made possible the delivery of goods and tribute to the royal capital but also played as a useful role in quelling local rebellions. But the roads led both ways3. There are five routes of Royal Roads constructed during the reign of Jayavarman VII, connecting the capital city of with every region of the empire; 1. From Angkor to , Kampong Sway 2. From Angkor to Sambor Preikuk 3. From Angkor to Vat Phu 4. From Angkor to Phimai 5. From Angkor to Sdok Kok Thom Of all five routes of the roads, the route from Angkor to Phimai has been studied the most by the scholars because of the close relationship between Angkor and Phimai. Also, along with numerous inscriptions, numbers of rest houses and hospitals were found.

4.1.2 Architectural Remains along the Royal Roads In the Khmer during the reign of Jayavarman VII, there were three types of architectures in which known by the name of Prasada, Dharmasala and Arogyashala. However the Khmer architectures were hard to categorize by their given names since people tend to recognize all of them as ‘Prasat’ (ปราสาท) which is the Thai and Khmer terms of palace, castle and temple.

2 Ishizawa, Yoshiaki. Along the Royal Roads to Angkor. (New York : Weatherhill, 1999), pg. 167 3 Ibid, pg. 172 53

However, these so-called prasats could be generated (as Prasada, Dharmasala and Arogyashala) by their scales and functions since these three types of Khmer architectures are distinctively different in terms of the mentioned condition— especially in terms of functions. The first type of architectures is prasada. The purpose of building this type of architectures is mostly to express the builder’s (or the one who given order of construction) devotion to gods in which could be gods from Brahmanism, or . The center of each prasada located a room called Garbhagriha (ครรภคฤหะ) which means the womb-chamber—where the Hindu sacred statue was place. In Khmer culture, the prasada are used as the place to commit religious ritual. , Preah Khan, Preah Vihear and Phimai are noted as Prasada. The numbers of prasada by Jayavarman VII is not yet confirmed. The second type of architectures is Dharmasala (sometimes called vahni-griha or วนิคฤหะ) or the rest houses. This types of architectures were built during the reign of Jayavarman VII in order to give “associations to some kind of accommodation for travelers.4” The king has built one hundred and twenty one rest houses; from Angkor, ten were found in the ; fifty seven were found one the route to ; another seventeen were found on the road to Phimai; another fourteen are mentioned that they were built at the in which the scholars still don’t know where; the other twenty three are not mentioned where. The third and last type of architectures is Arogyashala or the hospital. The Arogyashala is built in order to cure people from diseases. However, some scholar stated that Jayavarman VII has built the architectures for merit. Coedès also stated that the intention of the king to make this merit of building hospitals is of his belief. As the king believed that his merit could help cure his cousins from leprosy5. According

4 Asger Mollerup. The Dharmasala Route from Angkor to Phimai. [Online]. Retrieved 24 November 2016. From http://www.sundial.thai-isan-lao.com/dharmasalaroute.html 5 Vanvipa Suneta, Concept of Rattanatriya: a study of Khmer art during 13th century a.d. in . (Thesis, Master of Arts Program, Department of Art History, Silpakorn University, 2003). Pg. 19 54

to the inscription, Jayavarman VII has built one hundred and two hospitals; thirty one of them were found on the route to Phimai and the other left are not yet confirmed. For the further understanding, Prasat Ta Muean Group (กลุ่มปราสาทตา เมือน) is a good example of categorizing Khmer architectures and it was also located on the Royal Roads. The Prasat Ta Muean Group consist of three important architectures; Prasat Ta Muean Thom; Prasat Ta Muean Toj and Prasat Ta Muean. Prasat Ta Muean Thom is the biggest of all three and is considered as prasada. It consist of three (ปรางค์) with the principal prang at the middle. There were two ponds built here. On the east and west side of the prasada located the architectures called ‘บรรณาลัย’. Prasat Ta Muean Thom located on the hill and astrided the ‘สยัมภูวลึงค์’. This place was also used for committing Hindu religious rituals. Prasat Ta Muean Toj is located around 750 meters away from Prasat Ta Muean Thom and is surrounded by a wall with a small pond on the north. The Arogyashala Inscription was found here. Prasat Ta Muean Toj is considered as the hospital or the Arogyashala. Prasat Ta Muean is the smallest one. It looks like a chapel with an intact roof and a long hall inside and is considered as the rest house or the Dharmasala. According to the statement above, it could be saying that the Khmer architectures built during the reign of Jayavarman VII could be specified into three types (Prasada, Dharmasala and Arogyashala) by using ‘functions’ as the variable (ตัว แปร). The prasada is used for religious ritual and god worshipping (and is the biggest one), the Dhamasala is used as a rest house and the Arogyashala held the role of a hospital.

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4.2 Architectural Remains on Jayavarman VII’s Royal Roads: Prasada 4.2.1 General Information on Prasada The word “Prasada” (or “Prasat” in ) is the Khmer and Thai terms that implied to palace or temple. In Khmer’s belief, Prasada is “the residence of god”. Many of prasadas were capable of housing numerous numbers of people (mostly were authorities and dependants). The passage demonstrated below is the translation of numbers of people housed and their roles at Ta Prohm that was mentioned in Ta Prohm Inscription;

There are here 400 men, 18 high priests, 2,740 others priests, 2,332 assistants, including 615 female dancers, a grand total of 12,640 people, including those entitled to stay. There are 66,625 men and women who perform services for gods, making a grand total of 79,365 people, including the Burmese, , etc.6

During the reign of Jayavarman VII, there were numbers of Prasada were built dedicating to his parents and teachers. However, Prasada in Khmer culture did not served only for one reason—as the memoirs of his ancestors and gurus (means teachers), some of Prasadas also served as the rest houses and hospitals which will be demonstrated later. In this chapter, the word “temple” will be used instead of “prasada.”

6 Ta Prohm Inscription 56

4.2.2 The Purpose of Constructing Prasada Even though the word “prasada” means “the residence of god” and usually implied as a “temple”, prasada in Khmer culture did not served only for one reason, which will be demonstrated in the statement below; The first purpose was out of cultural and religion matters. Some prasadas were built in honor of the kings’ parents and teachers under the belief of Ratanatriya, the Buddhist Three Jewels of School— Lokeshvara, and Prajnaparamita. For example; Ta Prohm (dedicated to Queen Sri Jayarajacudamani), Preah Khan (dedicated to King Dharanindravarman II) and East Prasat Top (also called “Mangalartha” and was dedicated to the monk Jayamangalartha). The other purpose was to be the monastery and university of a Mahayana School Buddhism. As Mahayana School Buddhism became the dominant religion of during the reign of Jayavarman VII, some temples (prasada) were built in order to be the foundation of teaching the way of Mahayana School Buddhism.

4.2.3 Prasada Along the Jayavarman VII’s Era Royal Roads The following prasadas that will be demonstrated below are the destinations of each route in the Royal Roads. Strangely, even though they were the Royal Roads of Jayavarman VII, all of the prasada that the roads headed to was not built during the reign of Jayavarman VII—all of them (Preah Khan at Kampong Sway, Sambor Preikuk, Vat Phu, Phimai and Sdok Kok Thom) were built before his time since the former kingdoms. Which could be mean that the roads were already existed since before his reign, or the king has built the roads later during his reign.

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4.2.3.1 Preah Khan Kompong Svay (พระขรรค์กำปงสวาย) Preah Khan Kampong Svay or Prasat Bakan located estimate 100 kilometers on the east of Angkor. It is the largest single religious complex (prasada) that was built during Angkorian Period. And according to Coedès and Vella, the French scholars argued it had been founded in the 11th century, probably by .7 For further information, Rooney has also said that “It was a royal residence during the kingdom of Suryavarman II and even Jayavarman VII lived here, before recapturing the capital city of Yasodharapura from invading Chams in 1181, and improved the complex.8” In addition, according to the website of Phnom Pehn’s Tourist Information Center or (TIC), Preah Khan Kampong Svay was likely a royal palace and worship place. According to historians, the site used to be a hiding place of King Jayavarman VII before he ascended to the throne in AD 1181 because the style of some construction is similar to the style of and Ta Prohm temples.9 The interior site of the temples located Prasat Preah Stung, with a peculiar four-faced central tower in Bayon style, in the middle of the western side of . The putative head of Jayavarman VII which is exposed at the National Museum of Phnom Penh10 was also found here.

7 Coedès, George (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing. (,University of Hawaii Press, 1996) pg. 136 8 Wikipedia. Preah Khan Kompong Svay. Retrieved 26 October 2016 From https://en.wikipedia.org/wiki/Preah_Khan_Kompong_Svay 9 Tourist Information Center (TIC). Bakan or Preah Khan Kampong Svay Temple - Preah Vihear. [Online]. Retrieved 25 October 2016 From http://www.tourismcambodia.com/travelguides/provinces/preah-vihear/what-to- see/395_bakan-or-preah-khan-kampong-svay-temple.htm. 10 Ibid., 58

Figure 1 Prasat Preah Stung, Retrieved from http://angkor-travels.com/html/prasatbakan.php

4.2.3.2 Sdok Kok Thom (สด๊กก๊อกธม) Sdok Kok Thom (according to the scholars, Sdok Kok Thom means Great Reed Lake, Large Reservoir with Herons, and Abundant Reeds in a Large Swamp) is a Kleangs and -style temple built during the 11th century. The temple is located around 34 kilometers away from Aranyaprathet (อรัญประเทศ), the present-day Thailand, on the northeast direction. The temple was built dedicated to the Hindu god and probably installed the symbol of Shiva, known as Linga, too.

Figure 2 Preah Khan Kampong Svay. Retrieved From http://angkorroad.com/remote-angkor-temples/preah-khan-kampong-svay.html 59

During the reign of King Udayadityavarman II in the 11th century, the temple was tended by its Brahmin patrons and supported with food and labor by the people of surrounding rice-farming villages11. There are two inscriptions found in Sdok Kok Thom carved on a gray sandstone and written in both Sanskrit and ancient Khmer; The first inscription provides information about Jayavarman IV’s order to put the inscription there, his prohibition on using the temple, the duties for the officials entitled to work there and types of works for the female servants; The second inscription is a great resource for education. It contains information on the works of King Udayadityavarman II, the memoirs of the time of two centuries before and the dominion history of Khmerian Dynasties. When Mahayana School Buddhism took dominance over Khmer Empire and later School Buddhism, Sdok Kok Thom became a place of Buddhist worship at an unknown time. Yet the style of the temple was not changed or renovated.

11 Sdok Kok Thom, [Online], retrieved 20 October 2016 from https://en.wikipedia.org/wiki/Sdok_Kok_Thom. 60

Figure 3 Sdok Kok Thom. Retrieved From https://km.wikipedia.org/wiki/%E1%9E%AF%E1%9E%80%E1%9E%9F%E1%9E %B6%E1%9E%9A:Prasat_Sdok_Kok_Thom-011.jpg

4.2.3.3 (สมโบร์ไพรกุก) Sambor Prei Kuk located around 30 kilometers away from Kampong Thom in the northern direction and 176 kilometers from Angkor. The ruined temple could be dated back to the late 6th - 9th centuries (around the Kingdom). Sambor Prei Kuk was built during the reign of King Isanavarman I as a central royal sanctuary and the capital, known as Isanapura at the time. After the reign of Isanavarman I in 13 September 627 AD, Sambor Prei Kuk still belonged to the king of Isanapura. But after the death of the last important king of Isanapura—King , later during the Angkorian Period, the temple was claimed by Jayavarman II. Just like Sdok Kok Thom, Sambor Prei Kuk was dedicated to Hindu god. As there were Hinduism Architectural features such as Shiva and yonis. Moreover, as Sambor Prei Kuk was made of three clusters, the Prasat Sambor, the north cluster, was dedicated to one of the reincarnations of Shiva known as Gambhireshvara. 61

Figure 4 Sambor Prei Kuk. Retrieved From https://commons.wikimedia.org/wiki/File:Sambor_Prei_Kuk_C01_A.jpg

4.2.3.4 Phimai (ปราสาทหินพิมาย) Phimai or (initially name “Vimayapura” which means “the city of Vimaya”) is one of the most important Khmer temples of the present-day Thailand. Phimai was believed to be builts under the order of Jayavarman VI, the founder of the dynasty of Mahidharapura. Phimai is located at the end of Angkor-Phimai Royal Roads Route and believed to be the important city in Khmer Empire. At first, Phimai was built in the Baphoun-style during the late 11th to 12th centuries and later renovated in Bayon-style and Angkor Wat-style. After the influence of Khmer, The Architectures and cultural decorations of Phimai are heavily influenced by Khmer culture. Even the evidence of Ancient Khmer Civilization could be found there. The looks and design were similar to Angkor’s and also has the same function for worshiping the gods in the Hindu religion. 62

Later on, Phimai was believed to be renovated by Jayavarman VII, the cousin of Jayavarman VI, as the Prang Bhramadat that contained a statue of King Jayavarman VII. And according to Vanvipa Suneta, a Buddha image (made by Jayavarman VI) named ‘พระสุคตวิมาย’ was found there, in which was believed to be the principal Buddha image of the temple. And it seem that in every year, ‘พระสุคตวิมาย’ was respectfully invited to be installed at Preah Khan Temple— just like other 23 Buddha images named Jaya Buddha Mahanart that the king sent out to installed at other kingdoms as tributes. Moreover, the Arogyasala Inscription found in Phimai was one of the biggest inscriptions that seconded only to the inscription found in Angkor.

Figure 5 Phimai. Retrieved From: https://commons.wikimedia.org/wiki/File:Phimai,_Prasat_Hin_Phimai_(6198222541).jpg

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4.2.3.5 (วัดภู) Vat Phou or Wat Phu, a ruined of , located in the southern of Laos at the base of Mount Phi Kao. It is about 6 kilometers away from Mekong in Province. New World Encyclopedia has demonstrated about the history of Vat Phou, as in the statement below;

Shrestapura, which laid on the bank of the Mekong directly east of Mount Lingaparvata, had been the original name of the town (now called Phu Kao) that hosts Wat Phou. Records and inscriptions indicate that, by the latter part of the fifth century, Shrestapura served as the capital of the Chenla and Champa kingdoms. The first temples had been constructed on Mount Lingaparvata during that period. Hindu craftsmen adorned Mount Lingaparvata's summit with a linga-shaped stupa in reverence of Shiva whom they believe made his home there. The Mekong River represented the ocean or the River. The temples, also dedicated to Shiva, boast sacred springs nearby. During the reign of Yashovarman I in the early tenth century, Wat Phou fell within the boundaries of the Khmer empire, with its capital in Angkor. The ancient town of Shrestapura had been replaced by a town whose name had been unrecorded, the predecessor of Phu Kao in the Angkorian period.12 Vat Phou has been reconstructed by using blocks from the original temple in the 11th century—during the and Baphuon periods. Furthermore, Vat Phou has been renovated during the reign of Suryavarman I, Suryavarman II, and Jayavarman VII. According to ASEAN World Heritage, Jayavarman VII has donated his money in order to maintain the temple. The king has also built some smaller temples around the area of Vat Phou.

12 New World Encyclopedia, Wat Phou, [Online], retrieved 23 November 2016 from http://www.newworldencyclopedia.org/entry/Wat_Phou 64

Figure 6 Vat Phou. Retrieved From http://www.ceted.org/tutorceted/world.html

The statement demonstrated above are the list of the prasadas that are the destinations of each route of the Royal Roads. However, there are also some important prasadas that were found located along the roads, which were listed in the following map;

Figure 7 A Map Shows The terrestrial and riverine communication networks during the Angkor period. Retrieved from http://bit.ly/2gpPKyW

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The figure shows the name of the prasadas that were built along the Royal Roads headed from Angkor; Meuang Tam and Phnom Rung on the Phimai Route (Prasat Ta Meuan is also located on this route but not mentioned in the figure); Koh Ker and Neak Buos on the Vat Phou Route; on the Preah Khan Kampong Svay Route and Prasat Andat on the Sambor Prei Kuk Route. Like its destination, except from Ta Meuan, the mentioned prasadas were also built before the time of King Jayavarman VII.

4.3 Architectural Remains on Jayavarman VII’s Royal Roads: Dharmasala 4.3.1 General Information on Dhamasala During the reign of Jayavarman VII, Dharmasala (means houses of the Buddhist Law) —typically called by the name of House of Fire (“บ้านมีไฟ” in Thai), was built. The building was designed to be a rest house. Dharmasala was built along all the main roads, as described by the Chinese visitor ; “There are places to rest on the main highways, similar to our Chinese post-stations.” Also, there are information about the numbers of Dharmasala built during the reign of Jayavarman VII provided in Preah Khan Inscription;

บนถนนของยโศธรปุระไปสู่เมืองหลวงของจำปา (พระองค์ได้สร้าง) ที่พัก เป็นตอนๆ ไว้ ๕๗ แห่ง มีไฟพร้อม จากเมืองหลวงไปยังเมืองวิมาย (มี) ที่พักพร้อมด้วยไฟ ๑๗ แห่ง จากเมืองหลวงไปยังชยวตี จากเมืองนี้ (คือ ชยวตี) ไปยังชยสิงหวตี จากที่นั่นไปยังชย วีรวตี จากเมืองนี้ไปยังชยราชคิริ จากชยราชคิริไปยังศรีสุวีรปุรี จากเมืองนี้ (คือ สุวีรปุรี) ไป ยังยโศธรปุระ ตามความยาวของถนนสายนี้ ที่พักพร้อมด้วยไฟ ๑๔ แห่ง...13

Chaem Keawklai also translated the inscription of Preah Khan, in which given the information about the numbers of Dharmasala built by Jayavarman VII;

13 ศานติ ภักดีคำ, ยุทธมรรคา เส้นทางเดินทัพไทย-เขมร (กรุงเทพฯ: มติชน, 2014), pg. 65. 66

บทที่ ๑๒๑-๑๒๗ จารึกกล่าวว่า พระเจ้าชัยวรมันที่ ๗ ทรงสร้างพลับพลาที่พัก ๑๐ หลังริมสระน้ำยโศธระ ทรงสร้างที่พักคนเดินทาง ๕๗ หลัง ตามเส้นทางจากเมืองยโศธรปุระ ไปสู่ เมืองจามปา ทรงสร้างที่พักคนเดินทาง ๑๗ หลัง จากยโศธรปุระ ไปสู่เมืองพิมาย ทรงสร้างที่พักคนเดินทาง ๑๔ หลัง จากยโศธรปุระไปตามเมืองต่างๆ เช่น ชยวดี ชยสิงหวดี ชยวีรวดี ชยราชคิรี และที่เส้นทางอื่นๆอีก จารึกบอกว่ารวมทั้งสิ้น ๑๒๑ หลัง14

Figure 8: Extent of Royal Roads system, showing locations of infrastructures and major centres. [Online] Retrieved from: htcp://srtm.csl.rgior.org/}

For further information, Ishizawa Yoshiaki has also written about Dharmasala in Along the Royal Roads to Angkor; “the construction of the rest houses was a manifestation of the king’s compassionate bodhisattva practice toward the villagers, and they were built along all the main roads.15”

14 ชะเอม แก้วคล้าย, จารึกพระเจ้าชัยวรมันที่ ๗, (กรุงเทพฯ: กรมศิลปากร, 2528), pg. 7. 15 Ibid., 178-179 67

According to the inscription of Jayavarman VII, one hundred twenty-one resting places for travelers were built along the Royal Roads and each ones were about 15 kilometers away from each other. Of all the one hundred twenty-one resting places, fifty-seven were built along the road from Angkor to Champa, seventeen along the road from Angkor to Phimai and the rest is not yet to be found or confirmed. Somehow, the difference in frequency and the numbers of Dharmasala built on each route is depended on the geography of the land. There were about one hundred and twenty one Dharmasla built during the reign of Jayavarman VII and the following mentioned were one of them;

Ta Meun Historical Park: Prasat Ta Meun (ปราสาทตาเมือน or ปราสาท บายกรีม) was located at the Ta Meun mountainsides. Prasat Ta Meun was the smallest temple of the group of three temples which was known as Ta Meun Historical Park. Prasat Ta Muen looks like a chapel with an intact roof and a hall inside.

Figure 9 Prasat Ta Meun, Ta Meun Historical Park, retrieved from https://www.travelfish.org/sight_profile/thailand/northeast_thailand/surin/su rin/328

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Prasat Sam Pu (ปราสาทสัมปู) was the most completed Dharmasala on the northern route of Royal Roads. The architectural structure of this site was the same as Preah Khan but was less in carving.

Figure 1 ปราสาทสัมปู, retrieved from http://oknation.nationtv.tv/blog/voranai/2011/11/09/entry-1

4.3.2 The Purpose of Constructing Dharmasala The main purpose of constructing Dharmasala is to provide the place for officials and villagers to rest after their travelling and pilgrimage. Numerous numbers of Dharmasala were built during the reign of Jayavarman VII, each one placed about 15 kilometers away from each other. From the old time until the present-day, there are always firewood kept inside the place and the firewood must have (always) been stocked in the storage so that people who rest there could lid the fire for the night time, that’s the reason the place has been called the House of Fire.

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4.4 Architectural Remains on Jayavarman VII’s Royal Roads: Arogyashala 4.4.1 General Information on Aroghyashala Arogyashala, means chapel of the hospital (usually called “hospital”), was one of the building constructed during the reign of Jayavarman VII. According to the inscription of Jayavarman VII, one hundred and two of them were built through the kingdom. The hospital was mostly guarded by Bhaisajyaguru— the Buddha of Medicine. Moreover, as the hospitals were built, the stone inscriptions16 written in Sanskrit were installed together. Scholars believed that the hospitals were probably established early in his reign and built to the west of Angkor and as far north as central Laos. Some of these hospitals could house enormous numbers of people, for example—according to Chandler’s summary of people housed at the hospitals mentioned in Ta Prohm Inscription;

“These hospitals could call on the services of 838 villages, with adult populations totaling approximately eighty thousand people. The services demanded appear to have been to provide labor and rice for the staffs attached to each hospital, or approximately a hundred people, including dependents17.”

The Arogyashala Inscriptions say that the hospitals were guarded the Buddha of healing and medicine, Bhaisajyaguru 18 or Bhaisajyaguru- Vaidurya

16 Known as “The Inscription of Arogyashala” or “Arogyashala Inscription”. 17 David Chandler, A , (Colorado: Westview Press, 2007), pg. 61 18 Bhaisajyaguru; in Thai “พระไภษัชยคุรุไพฑูรน์ประภา” means "King of Medicine Master and Lapis Lazuli Light". Bhaisajyaguru is the Buddha of healing and medicine in Mahayana Buddhism and was refer as the doctor who cure “dukkha” or “suffering” using the medicine of his teaching. Bhaiṣajyaguru is typically depicted seated, wearing the three robes of a Buddhist monk, holding a lapis-colored jar of medicine nectar in his left hand and the right hand resting on his right knee, holding the stem of the Aruna fruit or Myrobalan between thumb and forefinger. From Wikipedia, Bhaisajyaguru, [Online], retrieved 22 October 2016, from https://en.wikipedia.org/wiki/Bhaisajyaguru. 70

Prabharaja, the famous Buddha of Mahayana Buddhism along with พระศรีสูรยะไวโรจน จันทโรจิ and พระศรีจันรไวโรจนโรหิณัศะ. Bhaisajyaguru, in the belief of Mahayana Buddhism, Bhaisajyaguru would grant four kinds of blessing19; 1. Grant peace, happiness and prevent any harms from men, nature, diseases and brute. 2. Accrue the wealth of fortune, status, and recommendation and prevent the evil and misfortune. 3. Vanquish the enemy: those who attempt desecration, those who kill priest and so forth. 4. Grant mercy, charm and reputation for the family and career. The worshipping of the Bhaisajyaguru, the Buddhist god, as the guardian of the Arogyashala shows Jayavarman VII believed that the way of Mahayana Buddhism could cure and prevent his people from any harm and disease as conveyed in the inscription:

“(ด้านที่ ๒ โศลกที่ ๔) พระองค์ได้สร้างสถานพยาบาล และพระโพธิสัตว์ ไภษัชยคุรุสุคต พร้อมกับรูปพระชิโนรสทั้งสองโดยรอบ เพื่อระงับโรคของประชาชน ตลอดไป20”

19 Chaem Kaewklai, The Essence of Thai Inscriptions Vol.1, (Sathaban Thammachai Wichai Nanachat, Pathum Thani, 2013.), pg. 39. 20 จารึกพระเจ้าชัยวรมันที่ ๗ 71

Figure 11 Picture of Bhaisajyaguru From Wikipedia, Bhaisajyaguru, [Online], retrieved from https://it.wikipedia.org/wiki/Bhai%E1%B9%A3ajyaguru

Moreover, the passage written on the inscription mostly found located along the constructive site of Arogyashala always begin with the words worship the Trikaya Doctrine21 (literally means “Three Bodies”). The statement below show the important and dominant Mahayana Buddhism is as the principle religion of Khmer Empire;

(ด้านที่ ๑ โศลกที่๑) ขอความนอบน้อมจงมีแด่พระพุทธเจ้า ผู้มีนิรมาณกาย ธรรมกาย และสัมโภคกาย ผู้ล่วงพ้นภาวะและอภาวะทั้งสอง ผู้มีอาตมันเป็นสองผู้หาอาตมัน มิได้

21 “Trikaya Doctrine or Trikaya (Sanskrit: “three bodies”) is, in Mahayana Buddhism, the concept of the three bodies, or modes of being, of the Buddha: the dharmakaya (body of essence), the unmanifested mode, and the supreme state of absolute knowledge; the sambhogakaya (body of enjoyment), the heavenly mode; and the nirmanakaya (body of transformation), the earthly mode, the Buddha as he appeared on earth or manifested himself in an earthly bodhisattva, an earthly king, a painting, or a natural object, such as a lotus.” Quoted from The Editors of Encyclopedia Britannica, Trikaya, [Online], Retrieved October 20, 2016, from https://global.britannica.com/topic/Trikaya. 72

(ด้านที่ ๑ โศลกที่ ๒) ข้าพเจ้าขอนมัสการพระชินะ ผู้เป็นราชาแห่งรัศมี คือ พระไภษัชยคุรุไวทูรยะเพราะพระองค์ จึงเกิดความเกษมและความไม่มีโรค แก่ประชาชน ผู้ฟังอยู่แม้เพียงชื่อ (ด้านที่ ๑ โศลกที่ ๓) พระศรีสูรยไวโรจนจันทรโรจิ และพระศรีจันทรไวโร จนโรหิณีศะ ผู้ขจัดความมืด คือโรคของประชาชน ขอจงชนะที่เชิงเขา คือ พระพุทธเจ้า22

There were about thirty of Arogyashala found within the border of the present-day Thailand, and twelve of the stone inscriptions were found. And some numbers of workers entitled to work and the types of their duties at each hospital could be found in the some of Arogashala Inscriptions—for example, Pra Sat Inscription which will be demonstrated below;

(ด้านที่ ๒ โศลกที่ ๗) เพื่อการรักษาพยาบาลในที่นี้ จึงให้มีผู้ดูแลสี่คน แพทย์สองคน บรรดาคนทั้งสามคือจะเป็นบุรุษคนหนึ่ง หรือสตรีสองคน เป็นผู้ให้สถิติ (ด้านที่ ๒ โศลกที่ ๘) ผู้มอบโรงพยาบาลหลังนี้ ได้แต่งตั้งให้บุรุษสองคนเป็น ผู้ดูแลรักษาทรัพย์ เป็นผู้จ่ายยา เป็นผู้รับข้าวเปลือกและฟืน (ด้านที่ ๒ โศลกที่ ๙) ส่วนบุรุษสองคนเป็นผู้หุงต้ม เป็นผู้ดูแลรักษาและจ่าย น้ำ ในที่นี้เป็นผู้หาดอกไม้และหญ้าบูชายัญ และเป็นผู้ทำความสะอาดเทวสถาน (ด้านที่ ๒ โศลกที่ ๑๐) บุรุษสองคนเป็นผู้จัดพลีทาน เป็นผู้ทำบัตร และจ่าย บัตรสลาก และเป็นผู้หาฟืนเพื่อต้มยา (ด้านที่ ๒ โศลกที่ ๑๑) บุรุษทั้งสิบสี่คน เป็นผู้ดูแลรักษาโรงพยาบาล และ เป็นผู้ส่งยาแก่แพทย์ จึงรวมเป็นยี่สิบสองคน (ด้านที่ ๒ โศลกที่ ๑๒) บรรดาบุคคลเหล่านั้นกับบุรุษคนหนึ่งและสตรีคน หนึ่ง แต่ละคนเป็นผู้ให้สถิติ ส่วนสตรีอีกหกคนเป็นผู้โม่เภษัช ที่สันดาปด้วยน้ำ (ด้านที่ ๓ โศลกที่ ๑) ส่วนสตรีสองคนเป็นผู้ตำข้าว รวมสตรีเหล่านี้เป็นแปด คน บรรดาสตรีเหล่านั้นเป็นผู้ให้สถิติ แต่ละวันใช้สตรีสองคน

22 Ibid., 73

(ด้านที่ ๓ โศลกที่ ๒) ส่วนบุรุษธุรการนับรวมกันได้สามสิบสองคน รวมคน ทั้งหมดเป็นเก้าสิบแปดคนซึ่งเป็นผู้เสมอด้วยผู้ให้สถิติ23

The medicine recipe and numbers and types of tributes given to each hospital were mention in some Arogyashala Inscriptions too. According to Chaem Kaewklai in Jayavarman VII’s inscription, the importance of each hospital could be considered by the differences in numbers of each tributes send to each hospital (even though there were no difference in types). Moreover, the style of constructing Arogyashala seem to be rigid. For example, aside of the material, all of the architectural remains of Arogyashala found in the border of Thailand consist of the following elements; the principal temple (ปราสาทประธาน) orientated to the east, the library (บรรณาลัย) located at the southeastern part of the principal temple. Both of the building surrounded by the defensive wall (กำแพงแก้ว). At the middle of the east-side wall located the Gopura (โค ปุระ—the arch), and sometimes a small door was found next to it. Beyond the wall at the northeastern-side located a square-shaped pond. These Arogyashala (inside the border of modern-day Thailand) have the same pattern as those found in the border of the modern-day Cambodia24. From the statement above, it seem that the Arogyashalas built during the reign of Jayavarman VII were strictly restricted from the centre and some differences found could also reflected the differences of the masons and the material of each area. There were a big number of Arogyashala built during the reign of King Jayavarman VII. Ta Meun Tot, which will be demonstrated below, is one of the hospitals that were found in the border of the modern-day Thailand;

23 จารึกปราสาท 24 รุ่งโรจน์ ธรรมรุ่งเรือง และ ศานติ ภักดีคำ, ศิลปะเขมร, (กรุงเทพฯ, มติชน, 2557), หน้า 186-187. 74

Ta Meun Historical Park: Prasat Ta Meun Tot (ปราสาทตาเมือนโต๊ด) Same as Prasat Ta Meun, Prasat Ta Meun Tot was one of the three temples (or prasada) in Ta Meun Historical Park and was the second biggest. Prasat Ta Meun Tot is aroung 750 meters away from Prasat Ta Meun Thom, the biggest one, in the north and 390 meters away from Prasat Ta Meun in the southeast. Prasat Ta Meun Tot was believed to be one of the hospitals built during Jayavarman VII.

Figure 12 Prasat Ta Meun Tot, retrieved from http://phanomtravel.blogspot.com/2016/03/blog-post_10.html

4.4.2 The Purpose of Constructing Arogyashala Sought in all humility, Jayavarman VII used his kingship to deliver himself and all his people from suffering. And one of the best way to understand Jayavarman VII’s purpose of constructing Arogyashala is to study from the inscriptions written during his era, which will be demonstrated in the passage below; As a Bodhisattva, Jayavarman’s main purpose of constructing Arogyashala is to prevent his people from disease. As there was a deadly plague occurred in the kingdom, Arogyashala was built in order to cure the king’s people25. Served as the place for curing decease, Arogyashala was believed to be the existing prove of Jayavarman VII’s generosity as the God-King of Khmer Empire. His generosity

25 Chaem Kaewklai, The Inscription of Jayavarman VII, (: Fine Arts Department, 1985), pg.9. 75

and mercy were implied in Prasat Inscription (จารึกปราสาท) and Dan Prakam Inscription (จารึกด่านประคำ);

(ด้านที่ ๒ โศลกที่ ๑) โรคทางกายของประชาชนนี้ เป็นโรคทางจิตที่เจ็บปวด ยิ่ง (ของพระองค์) เพราะความทุกข์ของราษฎร แม้มิใช่ความทุกข์ของพระองค์ แต่เป็นความ ทุกข์ของเจ้าเมือง (ด้านที่ ๒ โศลกที่ ๒) พระองค์พร้อมด้วยแพทย์ทั้งหลาย ผู้แกล้วกล้า และ คงแก่เรียนในอายุรเวทและอัสตรเวทได้ฆ่าศัตรู คือโรคของประชาชน ด้วยอาวุธ คือเภสัช (ด้านที่ ๒ โศลกที่ ๓) เมื่อพระองค์ได้ชำระโทษของประชาชนทั้งปวง โดยรอบแล้ว ได้ชำระโทษแห่งโรคทั้งหลาย เพราะโทษแห่งยุค26

The statement above shows the will of Jayavaman VII to free his people from harm that was disease, as no ruler can stand his own people suffer (“Suffered from the maladies of his subjects more than from his own; for it is the public grief that makes a king’s grief, and not his own.27”). So it is possible to say that the most important purpose of constructing Arogyashala is to cure the king’s people from disease. Furthermore, Chaem Kaeklai also found in the inscription of Preah Khan that the king did all his works as a Bodhisattva was not only for his nor his people sake, but also for his parents and show his policy as a king too;

บทที่ ๑๗๓ – ๑๗๕ จารึกกล่าวว่า พระเจ้าชัยวรมันที่ ๗ ได้ทำสิ่งที่เป็นกุศล ทั้งหมดเพื่อให้พระบิดาของพระองค์ก้าวข้ามพ้นวัฏสงสาร เพื่อความเสถียรแห่งพระธรรมใน อนาคต จึงตรัสแก่พระราชาในอนาคตว่า “ความสูญเสียบิดามารดานั้นทุกคนไม่สามารถจะ ลืมได้ ด้วยเหตุนี้ ข้าพเจ้าจึงสร้างกุศลทุกอย่างตามความประสงค์ของท่านทั้งสอง พระราชา ทั้งหลาย ถ้าต้องการแสดงความกตัญญู ก็จงถนอมรักษาคุณธรรมให้คงอยู่ตลอดไป”28

26 Ibid., 27 David Chandler’s translation of Jayavarman VII’s inscription in A History of Cambodia. 28 Ibid., 76

The information provided in this chapter were only the information found in the resources that the researcher managed to found and these information were not yet analyzed and some of them are just the assumption of other scholars, not the fact. However, these assumption were the good sources of discussion and analysis in which will be demonstrated in the following chapters.