Chapter Three King Jayavarman VII’s Works and Beliefs

For more than two thousand years that the kingdom of Khmer (known as a country called in the present-day) has been ruled under monarch, there were more than hundreds of kings that ruled over this vast and powerful land. During thousands years of history, the period of time called (or Angkorian Period) was noted as the time that the kingdom is at its highest point. And among numerous numbers of king reign over that period, Jayavarman VII—the 23rd king of Khmer Empire, was known as the greatest and most powerful king of the era. Jayavarman VII (1181 – 1218) was one of the kings of Khmer Civilization that was called “The Great” after his death. Though he reigned for less than fifty years, the king has committed numerous works. When it comes to power, influence and boundary, the Khmer Empire under his reign has reached its peak.

3.1 General Information on Jayavarman VII Born on 1125 to King Dharanindravarman II, King Jayavarman VII was the descendant of Jayavarman VI, the founder of the dynasty of Mahidharapura and also the one given credit for the construction of Phimai temple (known in Thai as ปราสาท หินพิมาย). He is the first cousin of Suryavarman II and the son of a royal prince, Dharanindravarman, who may have reign briefly as king and who was certainly a fervent Buddhist1. After his return from in Kampong Svay, he expelled the who took and restoring the realm from anarchy. In 1181, King Jayavarman VII became the 23rd king to rule over Khmer Empire.

1 David Chandler, A , (Colorado, USA, Westview Press: 2007), pg. 55

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Family Tree of the kings of Mahidharapura of Dynasty kings the of Tree Family

: :

1 Figure

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Figure 2 Statue of Jayavarman VII, Guimet Museum From: Jayavarman VII, [Online], Retrieved from https://en.wikipedia.org/wiki/Jayavarman_VII

King Jayavarman VII firstly married to his principal wife, Jayarajadevi, long before he crowned himself the king of Khmer Empire. After the dead of queen Jayarajadevi, he married her sister, Indradevi, who was believed to be wiser than a philosopher. Queen Indradevi was assigned as the headmaster of a Buddhist temple. Beside teaching woman-disciples, the queen had written the inscription known as the Inscription (or Vimeanakas Inscription). Written in her impeccable Sanskrit, the inscription praised the deceased queen and the present-king, Jayavarman VII. Jayavarman VII had several sons, of whom four or five are mentioned in the inscriptions2. King Indravarman, who succeeded Jayavarman VII as the next king, is also one of them. After Jayavarman VII was crowned a king, he had proved himself as a great warrior again (once was when he expelled the Chams after his return from Kampong Svay) when he conquered in 1190, as explained by Briggs in the statement below;

2 Quoted from Briggs, L.P. (1951). The Ancient Khmer Empire, (Philadelphia: The American Philosophical Society), pg. 209. 34

The greatest military archievement og his reign—perhaps the greatest of the entire history of Cambodia—was the capture and sake of the capitals of its rich and powerful neighbor, Champa. We have seen that Jayavarman VII had witnessed the destruction of the capital of his own country by Jaya Indravarman IV in 1777 and that, after the dead of the Khmer king, Jayavarman had driven out the invaders, quieted the country and seated himself on the throne. He made a long preparation to avenge this action on the part of the Cham king. In 1190, after thirteen years of secret preparations and patient dissimulation, in consequence of a Cham aggression. Jayavarman VII first sent an embassy with presents to conciliate the king of Dai-Viet, then sent a powerful army against Champa (584, 487; 576, 164-165). A Mi-Son pillar-inscription (VII) says: In 1112 saka [A.D. 1190], King Sri Jaya Indravarmanong Vatuv made war against the king of Kambukadesa. The latter sent the Prince [Vidyanandana] at the head of the troops of the Kambuja and to take Vijaya and defeat the king. He captured the king and had him conducted to Kambujadesa by the Kambuja troops. He proclaimed Suryavarmadeva Prince In, brother-in-law of the king of Kambujadesa, as the king of the city of Vijaya (535, 3, 203). He took the name of Suryavarmadeva. Ma Tuan-lin says: The king of [Kambujadesa] descended, in his turn, on the Chen Ching [Champa] at the head of a large army, exterminated the inhabitants, seized the king in his palace, led him into captivity after having killed his cousellors and ministers and put an officer of Chenla in his place on the throne of Chen Ching (584, 557-558).

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A Cham inscription, (IV), (A.D. 1126) says that rhe king of the Kambuha “took the capital and carried off all the lnigs”3

After that, there were times that Champa tried to avenge Khmer Empire but did not succeed. The kingdom was even governed as a province of Khmer Empire for a period of time. Even if Khmer Empire was declined after Jayavarman VII reign, it did not refute the fact that the king is powerful in many ways. Though the year of Jayavarman VII’s death is yet to be confirmed. However, the year of his successor Indravarman succeed his throne was believed to be as late as 1215, or probably later. After the study, it can’t be denied that in the power of Khmer Empire had reached its peak in his era. Jayavarman VII has lived in many roles. He was a warrior, an organizer, a builder, a public benefactor, and most of all, a Bodhisattva. Later, in respect of his impeccable works and power, the king was called “The Great King” of Khmer Empire and “Mahaparamasaugata”4 after his death.

Figure 3 - Statues of Queen Indradevi, King Jayavarman VII and Queen Jayarajadevi From: Indradevi and Jayarajadevi: Ancient Queens Who Shaped an Asian Empire, [Online], retrieved from http://www.devata.org/ancient-queens-who-shaped-an-asian-empire-indradevi-and-jayarajadevi/#.WCLhrvl97IU

3 Ibid., Briggs, pg. 215-216 4 In Thai; มหาบรมสุคต (ผู้บรรลุอย่างสูงสุด) 36

3.2 Jayavarman VII as the Upholder of Buddhist Religion and His Role as a Bodhisattva Jayavarman VII brought one of the largest change to the thirteen century Khmer Empire, the role of Mahayana School as a dominant religion. Influenced by his father Dharanindravarman II and his wife Indradevi, Jayavarman VII was indeed the upholder of Buddhist religion and lead to the uprising of the Mahayana School Buddhism5 in Khmer Empire since he changed the principal religion from to Mahayana School Buddhism. According to Chandler, Jayavarman immersed himself in the teaching of Mahayana School Buddhism6. Because of his devotion, the king had command on the construction of numerous architectures such as temples (a religious place) and statue images. The king had command for his people to always pay respect to the idol statues and religious places and also to keep them in good terms. Numbers of important inscriptions could be found installed with them. The researchers also found buildings, such as Prasada, that were built dedicated to the king’s ancestors and his teachers which reflect the belief and teaching of Mahayana School Buddhism. After the king made Mahayana School Buddhism the dominant religion of Khmer Empire, Jayavarman VII still continued his role both as a king and a Bodhisattva at the same time. As according to Chandler in the statement below;

…As a bodhisattva, he included his subjects in the process of his own redemption. As a king, he led armies against the Chams. As a bodhisattva, through his meritoriousness, he could prevent the Chams from attacking Cambodia again. As a king, he had roads built throughout his kingdom, perhaps to accelerate his military response to uprisings or invasion: as a bodhisattva,

5 Mahayana Buddhism or the Northern Buddhism, one of the two main existing branches of Buddhism and was known by their goal of enlightenment through patient discipline, meditation, right living, and compassion for all life is a common thread that runs deep through all Buddhist thought and tradition. Quoted from Mahayana Buddhism, [Online], Retrieved October 18, 2016, from http://www.religioustolerance.org/budd_mah.htm. 6 Ibid, David Chandler, pg. 56 37

these roads were evidence of his beneficence. His program of public works, indeed, was more extensive than that of any other Cambodian king. This nationalization of kingship by a man who was arguably the most otherworldly of Cambodia’s king gave Jayavarman’s reign a peculiar contradictory appearance. Sentences about the man soon fall into the pattern of ‘on the one hand’ and ‘on the other.7’

Moreover, under the influence of Mahayana School Buddhism, Jayavarman VII has constructed prasadas dedicate to his parents, in which known as the Ancestor Palace (ปราสาทบรรพบุรุษ). The Ancestor Palace is a temple that the Kings usually built in honor of their passed away parents. These temple always oriented to the south, which is the direction of the death8. These architectures reflected the belief of Ratanatriya. These prasada were which was dedicated to his mother, and Preah Khan which was dedicated to his father. Ta Prohm (ปราสาทตาพรหม) was a -style prasada built during the reign of Jayavarman VII and firstly known as Rajavihara (means “monastery of the king”). Ta Prohm located about one kilometer on the east of and on the southern edge of the city’s . It is locating southwest of the and east of Angkor Thom. Its outer enclosure is near the corner of . It can be accessed by enter the monument from the west and leave from the east entrance. In size, Ta Prohm was one of the largest temples in Angkor. According to the inscription, Ta Prohm included 260 statues of gods, 39 towers with pinnacles and 566 groups of residences. Ta Prohm comprised a series of long low buildings standing on one level, which are enclosed by rectangular laterite wall (600 by 1,000 meters, 1,959 by 3,281 feet). After the reign of Jayavarman VII, the expansions and

7 Ibid., pg. 65 8 พิริยะ ไกรฤกษ์, ลักษณะไทย เล่ม 2 ทัศนศิลป์. 38

additions to Ta Prohm continued until the reign of Srindravarman (around the end of the 15th century). Ta Prohm was built dedicated to Jayavarman VII’s mother, Queen Sri Jayarajacudamani, and the main image of this prasada representing Prajnaparamita (means "the Perfection of Transcendent Wisdom.”) Ta Prohm formed a complementary pair with the temple monastery of Preah Khan, dedicated in 1191 A.D., the main image of which represented the Bodhisattva of compassion Lokesvara and was modelled on the king's father. Meanwhile, Preah Khan (ปราสาทพระขรรค์ means “holy sword”) was one of the largest projects of Jayavarman VII. It was also one of Mahayana School Buddhism monastery and university just like Ta Prohm. Preah Khan has housed 1,000 teachers and 1,000 dancers. In total, it house almost 100,000 officials and servants. In terms of historical and site, Ta Prohm Inscription has demonstrated about Preah Khan, as mentioned by Freeman and Jacques;

As at Ta Prohm, the foundation stele was discovered in situ, and it gives a considerable amount of information about the temple, its foundation and its maintenance. It was probably the site of the previous palace of Yasovarman II and Tribhuvanadityavarman, while references to a ‘lake of blood’ indicate that Preah Khan was built on the site of major battle in the recapture of Angkor from the Chams, and the Cham king died here9

Just as Ta Prohm, in 1191 Preah Khan was built in honor of Jayavarman VII’s father, King Dharanindravarman II. The main image of this temple represent the bodhisattva Avalokitesvara in the form of the king's father and 430 other deities also had shrines on the site too. Each deity received an allotment of food, clothing, perfume and even mosquito nets.

9 Freeman and Jacques, Ancient Angkor (River Books Guides), (Bangkok: River Books Press Publishing, 2009.) pg. 170. 39

According to Glaize, the wealth of the temple included “gold, silver, gems, 112,300 pearls and a cow with gilded horns10”. Moreover, King Jayavarman VII also built the temples dedicated to his passed away sons, such as (บันทายฉมาร์).

Figure 4 Banteay Chhmar, Retrieved from http://www.lifetravel.tk/2016/05/banteay-chhmar-temple.html

Banteay Chhmar is a temple located along the Angkor-Phimai Royal Roads Route and was located outside Angkor. It located about 60 kilometers away from Sisophon and around 20 kilometers away from the modern-day . Banteay Chhmar was believed to be built dedicated to the son of Jayavarman VII, crown prince Sri Indrakumararajaputra, who seem to be killed during the Cham Invasion. Once, one of the temple’s shrines held an image of the passed away crown prince.

10 Glaize 1963/1993 40

The temple was built in the style of Bayon11 which was accomplished around late of the or at the early 13th century. It is one of two sites outside Angkor with the enigmatic face-towers. Besides that, its outer gallery is carved with bas-reliefs depicting military engagements and daily life scenes very similar to the well-known ones in Bayon. There was the bas-relief shows the image of the battle in the event of Cham Invasion, religious scenes and a host of daily activities. In parts, the outer wall has collapsed. On the west side a spectacular multi-armed Lekesvara can be seen. The temples central complex is a jumble of towers, galleries, vegetation and fallen stones12. Because of the location that was nearby the community of the people, Banteay Chhmar, just like Ta Meun Historical Park, is one of the temples on the Royal Roads that could found the rest house and the hospital located nearby. Nowadays, the site where Banteay Chhmar located is a remoted place and near to the Thai border. Because of the place has been subjected to severe looting, in 1998, 2000 and 2002 the temple was listed by the World Monuments Fund as one of the top one hundred most endangered sites in the world13. The statement above shows how Mahayana School Buddhism had a strongly influence on the act of Jayavarman VII as a king and a Bodhisattva. Even though Hinduism became the dominant religion once again after the king’s death, it is undeniable that Mahayana School Buddhism hold a significant role during the reign of Jayavarman VII and became one of the changes of the Khmer Empire.

11 Coedès, George (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing. University of Hawaii Press. Pg. 169-170 12 Tourist Information Center (TIC). Banteay Chhmar Temple. [Online]. Retrieved 25 October 2016 From http://www.tourismcambodia.com/attractions/banteay-chhmar.html. 13 Wikipedia, Banteay Chhmar, [Online], retrieved 20 November 2016 from https://en.wikipedia.org/wiki/Banteay_Chhmar 41

3.3 Bayon: Prasat Kiri and Style of Art Not only he had a significant role in making Mahayana School Buddhism the dominant religion of Khmer Empire, Jayavarman VII also had influence in arts and architectures of Khmer Empire. There were some changes or innovations in architectures and arts during his reign, which have been named “The Art of the Bayon” and also considered as the art of his period. The innovations, according to Marchal as quoted by Cœdès, were (1) “towers with faces, (2) elephants in masonry, (3) balusters no longer round, but engage in the wall, (4) dvarapalas in the round on scales, (5) naga and Garuda, and (6) bas- reliefs with Avalokitesvara14 as the principal personage.” This art was characterized by great haste and carelessness of construction15. Furthermore, “Bayon” was also the name of Jayavarman VII’s sacred temple-mountain located at the center of Angkor Thom, the new capital city that Jayavarman VII himself had command to build over the city of Udayadityavarnin II. It was a Prasat Kiri (ปราสาทคีรี), the insignia temple of his reign (ปราสาทประจำรัชกาล). And according to Chandler, both Angkor Thom and the temple of Bayon was the sign of Jayavarman VII’s power as he described in his writing;

Angkor Thom is his city, begun abour 1200. He built it exactly over the site of Udayadityavarman II’s city, centred on his Baphoun. He surround it with a colossal moat at least a hundred yards wide and ten miles long. It became the focus of a final, huge complex of canal and irrigation, with extra barays. He walled it completely; and in the walls he built five gates marked by huge gate-pavilions. Four gates were at the cardinals points, and the

14 Avalokitesava (Skt.) - is the earthly manifestation of the self-born eternal Buddha Amitabha, whose figure is represented in his headdress, and he guards the world in the interval between the departure of the historical Buddha, Gautama, and the appearance of the future buddha, Maitreya. Generally called Lokesvara in Indo-China. Quoted from The Editors of Encyclopedia Britannica, Avalokiteshavara, [Online], Retrieved October 20, 2016, from https://global.britannica.com/topic/Avalokiteshvara. 15 Ibid, 210. 42

fifth gate in the east wall was there to keep open the old sacred road linking the Phimeanakas to , which lay slightly to the north of the east-west centre-line. The gate-pavilions embody the outstanding architectural invention of Jayavarman VII’s reign, which has become almost a symbol of Angkor—the tower with four colossal faces looking out in the four cardinal directions. These faces, which in some way are related to the icon of Lokeshvara, at the same time symbolize the power of the king, demonstrating his domination of the four quarter of the world. The Bayon, which was Jayavarman VII’s own sacred temple-mountain at the very center of Angkor Thom, is crowded with towers, most of which carry the same motif. The marks are combined with the terraced tiers of the towers, which their corner-recesses and projecting false porches in such a way that the section becomes virtually octagonal. The elevations present both the curved and the pointed, sprouting- shoot contour. The arches of the gateways, and within the towers of the Bayon, are triangular and corbelled. Generally speaking the stonework is hasty and relatively ill-trimmed, and was carved into its final shape and surface in situ16.

The statement above shows that Lokeshvara, which likely always appears in the Bayon-style art, is one of the sign of Jayavarman VII’s kingship. This reflects Jayavarman VII’s belief in his status and power as a Buddhist King—a living Buddha or a Bodhisattva, as the Enlightened One (or the Bodhisattva) was born from the marriage of wisdom (prajna— Prajnaparamita) and compassion (karuna— Lokeshvara). Since under the belief of Ratanatriya, Lokeshvara represents the father and Prajnaparamita represents the mother.

16 Philip Rawson, The Art of Southeast Asia, (New York, Frederick A. Praeger, Inc., Publishers, 1967). Pg. 99-102 43

Figure 5 The Temple of Angkor Thom, retrieved from https://global.britannica.com/place/Angkor

Figure 6 The Face of Lokeshvara at Bayon Temple, retrieved from http://www.intocambodia.com/cambodias/bayon-temple

Likely the same as the control power over the mainland of Southeast Asian region, the art of Jayavarman VII’s era is wide-spread and could be found within the border of Cambodia’s modern-day neighbor countries. For example the Khmer’s influence on Cham, the old enemy, was mentioned in the book named Bayon: New Perspective in the following statement; 44

One find in Champa at this time, in Binh Dinh Province, Ancient Vijaya, modern Quy Nho’n, Khmer which may have been imported from Angkor or made locally by Khmer craftsmen, illustrating profound Khmer influence in Vijaya, first from 1140 to 1160 and then during Khmer rule from 1203-1220. There are Buddhist pieces like the ‘Radiant of Lokesvara’ that is unmistakably in Jayavarman VII’s ‘Bayon style’ of the 1190s. There is also one of the Khmer bronze Buddhas seated on the colis of a naga, now in the Phnom Pehn Museum, whose high, incised crown and heavy jewellery can be dated either to the reign of Suryavarman II or to that of Jayavarman’s father. The icon of a Buddha enthroned on the coils of a giant Naga is unknown in indigenous Cham art. This fine Naga Buddha was found with other purely Khmer icons in the Banh It sanctuaries (called ‘Silver Towers’ by the French), on a hill overlooking the modern city of Quy Nho’n. They include another Buddha on a Naga throne, and a Manjusri?, all of which show the strong Khmer influence on Binh Dinh/Vijaya in this period. Some temples, such as Banh It itself. And Hu’ng Thanh Towers or ‘Twin Towers’, within the city of Quy Nho’n, were directly influenced by Khmer designs difference from usual Cham kalan17.

The following statement will give an example of the site that got an influence from Jayavarman VII’s Bayon-style of art; - Prang Sam Yot, Province, Thailand; - Prasat Ta Muean, Surin Province, Thailand; - Prasat Mueang Sing (or Mueang Sing Historical Park), Khanchanaburi Province, Thailand; - , Champasak Province, Lao PDA; - Oum Muong, Champasak Province, Lao PDA;

17 Vittorio Rovedo, Joyce Clark, Bayon: New Perspectives, (River Book Press, 2007), pg. 59-60. 45

Figure 7 Prang Sam Yot, Lopburi Province From: พระปรางค์สามยอด, [Online], retrieved from https://th.wikipedia.org/wiki/พระปรางค์สามยอด

Figure 8: Vat Phou, Champasak From: Champasak, Vat Phou and Lingaparvata, [Online],

retrieved from: http://treasuresoflaos.blogspot.com/2010/08/champasak.html

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3.4 The Extent of Khmer Empire under Jayavarman VII’s reign Beside the role of being an upholder of Buddhism and the change of arts and architectures, Jayavarman VII was also known as a great warrior who took most of the mainland of Southeast Asian region under the control of Khmer Empire. In 1177, Champa King Jaya Indravarman IV18 launched a surprise attack on the Khmer capital by sailing a fleet up the River, across Lake Tonlé Sap, and then up the River, a tributary of the Tonle Sap. The invaders pillaged the Khmer capital of and put king Tribhuvanadityavarman19 to death. Also in 1178, Jayavarman came to historical prominence by leading a Khmer army that ousted the invaders, which included a naval battle depicted on the walls of the Bayon and Banteay Chmar. At the time, he may already have been in his 60s. Returning to the capital, he found it in disorder. He put an end to the disputes between warring factions and in 1181 was crowned king himself20. He also driven off another attack from Champa and defeated a rebellion of the kingdom of Malyang. Within his era, the king had controlled areas over the most mainland of Southeast Asian region. The power of Khmer Empire in the reign of Jayavarman VII was widely expanded to the point to be called the ancient “Great Power” of Southeast Asian region. Khmer Empire under the reign of Jayavarman VII, according to Briggs, “probably reached it greatest extent” and he had demonstrated this theory in the statement below;

18 King Jaya Indravarman IV was the king of Champa at that time. He ruled over Champa (the modern-day ) from 1167-1192. He is also noted for leading the Champa invasion of Khmer Empire in 1177. 19 Tribhuvanadityavarman is amandarin who overthrew Yasovarman II, who succeed king Dharanindravarman II thrown, and crowned himself a king instead. 20 Quoted from Coedès, George (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing. University of Hawaii Press. 47

On the east, it touched the China sea. At no time during Khmer history was Champa so completely under the rule of Cambodia as during the latter part of this reign. As already noted, a remark in one of the inscriptions of the period hints that not only Champa, but Annan and Java, paid homage to Cambodia. As far as Annan and Java are concerned, this is a vain boast and shows how ready were the nations of Southeast Asia, in imitation of China, to interpret any diplomatic relations or exchange of presents as a sign of homage. On the north, the Khmer Empire bordered the Tai kingdom of Nan Chao. During practically the whole existence of the Khmer Empire since its consolidation by Jayavarman II and his successors, these two countries seem to have been conterminous—at least there was no organized independent states between them—but the border on both sides was occupied by people without a high degree of political organization, and the exact boundaries had probably never been clearly defined. An early Chinese document seems to show that the Khmer Empire extended up the Mekong valley to and beyond the Sib-Song Pan-na region and traces of Khmer settlements are said to have been found in the region of Chieng Sen and above it21 (574, 93-98). A stele- inscription of one of Jayavarman’s hospitals found near Vientien, indicates that this region was an organized part of the Empire, closely connected with the capital. But for the several centuries, the trend of the population of Southeast Asia toward the south had been manifesting itself and, for at least two centuries, wandering groups of Tai had been filtering down the Salwin the Mekong into the Khmer settlements of the upper and central Menam. The Khmer Empire under Jayavarman VII seems to have included the entire Menam valley except its north-western tributary, the Meping, which was the seat of the Mon kingdom of Haripunjai. The old Mon kingdom of Louvo, which occupied the lower Menam and Meklong valleys, had

21 Ibd, 237 48

belonged to the Khmer Empire for about two centuries and was partly Khmerized, as Khmer settlements seem to have existed there for some time before the conquest of that region by the Khmers (p.159). The Ling-wai-tai-ta, dated 1178, enumerates Pagan and other regions believed to be in Burma, as among the independencies of Cambodia (495, 54), and Cham inscriptions show that Burmese as well as Tai slaves were granted to Cham temples (535, 3, 206- 209). This probably meant that Mon mercenaries from lower Burma (Ramanyadesa) served in the Khmer armies against both Annam and Champa. The well-known bond of sympathy which always existed between the Mon peoples on both of the border, apparently gave the Khmer Emperor, as head of the Mon state of Louvo, a certain, but ill defined, status in Ramanyadesa. On the Malay peninsula, the Khmer dependency of Louvo (Lo- hu, p.159) — the old Dvaracati—extended as far south as Ghahi, which seems to have been a part of Kalah, belonging to the Empire of Srivijaya. Also belonging to the Khmer Empire at this time was Tambralinga, which was separated from Louvo by Ghahi, and which communicated with the rest of the Empire only by sea via Chenli-fu. At least that was the situation at the beginning of Jayavarman VII’s reign (p.216) and it is not probable that any territory was alienated during the reign of that powerful king.22

22 Ibid., Briggs, pg. 237-238. 49

Figure 9 Khmer Empire in 12-13th Century From Khmer Empire Timeline, [Online], retrieved from https://www.timetoast.com/timelines/khmer-empire--36

Figure 10 The Khmer Empire Under Jayavarman VII From Michael D. Coe. Angkor and the Khmer Civilization (Ancient Peoples and Places Series), (London, Thames and Hudson, 2003), pg. 120.

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According to the statement above, Jayavarman VII was one of the most powerful king in the history of Southeast Asian region. The land under his control power was far north to the Tai kingdom of Nanchao. It touched the China sea at the east and even the kingdom of Champa, the old enemy, was completely under Khmer Empire’s control. The land under Khmer Empire even reach as far south as Malay Peninsula. Khmer Empire in the reign of Jayavarman VII was strong enough for Briggs to say that the empire was the imitation of China in Southeast Asia. Besides his works as the upholder of Buddhism, the composer of the art of Bayon and the great king who extended the land power of Khmer Empire, Jayavarman- VII also credit for constructing new types of construction, the Royal Roads— the highways spread out from the city of Angkor Thom to other significant places under control of Khmer Empire, which will be demonstrated later as the main focus of the research.