Skip to main content

Jayavarman VII (1181-1218)


Dharaníndravarman II succeeded his uncle Súryavarman II to the throne. His wife Chúdámaní was the daughter of Harshavarman III, and together they had a son, Jayavarman VII.

In his youth, King Jayavarman Viihad wed Jayarájadeví, the younger sister of Indradeví, who would become the king’s second wife upon the death of her sister. The Sanskrit insctiptio found on the Phimean Akas temple, written in flaw;ess grammar by Indradeví, is a jey element in understanding Jayavarman VII.

After pushing the Cham enemies back beyond the country’s borders, the King woyld subdueChampa and rule it as a Cambodian province for seventeen years. Cambodia became an empire at the heart of the Indochinese Peninsula.

Jayavarman VII was a Maháyána Buddhist and he pursued the traditions of his ancestors by erecting statyes of deities in their likenesses. Some deities gained importance under his reign, in particular deities from the Maháyána school of Buddhism that depict him (as Buddha and Lokesvar) and his wife Jayaráhadeví (as Prájnápáramitá).

In the field of architectre, the king can ve credited with the construction of the surrounding wall and five entrance pavilions of Angkor Thom. He commissioned the construction of many temple in the capital (Banteay Kdei, Ta Prohm, Preah Khan and Neak Porn) and in the provinces (Banteay Chhmar, Wat Nokor in Kampong Cham province and Ta Prohm in the Tonle Bati area). Lastly he had hospitals, sheltrers for travelers and bridges built throughout the country. Jayavarman VII gave his heart to his people; ‘the sffering of the people is his’. His main objective was to turn Cambodia into a parradise, in which the Khmer people would be the Tevada. He was named Preah Paramasaugata after his death.

Popular posts from this blog

Preah Ko style (875-893)

Figure13. Rajendradevi or Gauri Western sanctuary, southern side, Lolei temple, Roluos, Siem Reap H: 150 cm Ka. 1645 B. 289 B. 42, 4 Acquired by the museum in October 1920 The Khmer language inscription carved on the pier of one of Lolei temple’s sanctuaries tells us that King Yasovarman erected statues of Siva and his wife as representations of his maternal grandparents. The sculpture of Siva’s wife located in the western sanctuary is commonly called Rajendradevi. But according to another inscription, written in Sanskrit, this deity is Siva’s wife Gauri, goddess of beauty. Some researchers have suggested it might be a 12 th copy of Queen Rajendradevi. The artist copied the original 9 th century-style of the body and followed 12 th century fashion for the hairstyle. Indeed, the diadem and the chignon cover are similar to 12 th century designs. The cylindrical chignon cover is adorned with trabak chhouk, or lotus petals, in five concentric and decreasing ...
Read more

Kampong Preah style (706-800)

This art form reflects a dark period in the history of Cambodia caused by the dislocation of Tchen-la into two kingdoms. The style of Kampong Preah is similar to that of Prei Khmeng, although an increasing number of statues are carved in a plainer fashion, in particular the folded edge of the sampot and the lengthwise fold. Figure11. Durga(?) Unknown origin H: 141 cm Ka. 318 The presence of the supporting arch, evidence of which can be seen in the marks at the back of the head, and the two-armed shoulders indicate that this deity is Durga. The almond-eyes, sharp curved eyebrows, breasts, folds beneath the breasts, slender hips and, lastly the cylindrical mitre are characteristics of a classic Kampong Preah style sculpture. The simplified fold and pleats of the garment show great elegance. The face expresses natural beauty, with its curved upper lip and dimple in the chin. On her forehead, that the statue has probably already been consecrated. Fig...
Read more

The Preah Neang Deví as the guardian deity of the house

The role of the Preah Neang Deví as guardian of the house is almost identical to the role of the Preah Neang Deví protector of the country. But the role of the former does not extend beyond the scope of inhabited places. We know that the god and the goddess have no physical from, no ‘rúpa’. In some instances, they are represented by deified object. Ang Choulean wrote that, “the guardian of the house, in Khmer ‘mnán phdah’, is a supernatural being that plays a rather minor role. It is associated with purity, cleanliness and domestic tidiness”. Present-day Khmers honors two deities, ‘Preah Phúm’, the guardian of the land, and ‘Mneang Phteah’ or ‘Neak Chumneang Phteah’, the guardian of the house, who grants prosperity and worldly possessions. In both cases, the deities are not symbolized by any objects. We know that Visnu’s wife has two names, Bhúdeví – from the Sanskrit word ‘Bhú’, which means land – symbolizes the guardian of the land (of the house), and Laksmí the g...
Read more