Nokor Thom

Project: Nokor Thom
Author: Lem Chuck Moth

Started date: June/01/2003
Last updated: February/01/2010
All right reserved.
Note:
Since this paper is still drafted, the readers would be advised to ignore any context errors. The content is not final and subjected to be reviewed.


INTRODUCTION
Circumstance had forced the Chola to leave India and join the Sri Vijaya court of the Angkorian Empire. The presence of the two rivals under the same roof, had adverse effect on the safety of the cakravatin establishment.
The effect of Champapura's secession
As a Middle Kingdom, Angkor relied heavily on its cardinal states to shield against foreign incursion. Since its formation, Angkor had full control of Champapura that became its eastern cardinal state. The control was done partly through the absent of all grass-root legacies of the Chola clan, after the fall of the Chenla Empire. Now that they were allowed to come back, the Sri Vijaya was going to find out the hard way that Angkor was not big enough for both of them. After a short honeymoon, all ties were broken loose and rivalry was again in full force. The Chola and the Sri Vijaya courts were soon back to their ancient feud. During the last part of his reign, Suryavarman II had to face uprisings created by the Chola clan, trying to restore theirs past legacies in Champapura. The situation worsened by the emergence of Dai-viet as a free state, during the break-up of Central China. Following the fall of the Tang Dynasty, Central China was broken in different factions allowing Dai-viet to free itself under local rulers. To ensure its own survival, Dai-viet joined with Champapura in the political conflict of the Angkorian Empire. With a new found support, the new Champa court broke free from the ring and together they succeeded to outmaneuver military attempts by Suryavarman II to take back the control of the region.
THE SHAKE-UP OF THE ANGKORIAN COURT
After the obscure end of Suryavarman II' s reign, the Angkorian court was virtually broken down. As internal fighting intensified, the attempts to unify back the Cakravatin Empire faced with a difficult task. The next Angkorian monarchs spent most of their time curbing uprisings and succumbed in the process. Orchestrated by hostile members of the Chola Clan right of the Angkorian court, the uprisings created opportunities for the Chola Empire to continue on theirs quest. This time they were fighting for supremacy and the Angkorian throne became their target.
Dharanindravarman (1160)
According to the inscription of Ta-Prohm, Dharanindravarman was the cousin of Suryavarman II and was the son of Sri Mahidharaditya, the governor of Sri Vijaya. His mother was Rajapatindralaksmi, a princess from the royal house of Rajapaticvaragrama of northern Siam. He married a daughter of Harshavarman III, the princess Chudamani by whom he had a son who reigned much later under the crown name of Jayavarman VII. His origin from Mahidhara through his father side, leaded to more unrest at the Angkorian court where the presence of the Chola legacy had already been seated. The Khmer tradition recounted a clash between the ruling king named Prah Bat Sanghacakra and the naga members of his court.
During his reign, when he came out to conduct his court he noticed that his ministers were not as respectful as they should. In furor, he killed a naga minister with his own sword. The blood from the dead naga made him ill of leprosy and people called him the leper king. (RPNK: The leper king)
Oral tradition identifies the leper king as the father of Jayavarman VII who was no other than Dharanindravarman. The rest of his reign was obscure as inscriptions stopped mentioning about him, however oral tradition stresses that he had spent the rest of his life as an hermit on mount Kulen, trying unsuccessfully to cure himself. The incident caused more unrest at the end of his reign and was carried on to the next reign of Yasovarman II.
Yasovarman II
Up to this point, we have not much information about the origin of the next successor of Dharanindravarman, but we know that his reign was plagued with crises from the start. The inscription of Banteay Chmar (Le Cambodge t. II:Inscription of Banteay Chmar, Aymonier, P.345) recounted two uprising revolts against him and commemorated heroes who risked their lives for his protection during the fighting. The first event occurred during the raid of Yasovarman's palace by Bharata Rashu and was narrated thoroughly in the inscription.
When the Bharata Rashu Samvuddhi revolted against S. M. Yasovarman and stormed the royal palace (vrah mandira) all fled. The king emerged from hiding and fought.
During the fight, two court's members scrified their lives to save the king.
The Sanjak Arjuna and the Sanjak Sri Dharadevapura fought to protect the king and succumbed under the king's eyes. After the repression of the revolt, the king conferred the titles of Vrah Kamraten An Sri Naripatisinhavarman to Sanjak Devapura, son of Sanjak Sri Dharadevapura, and conferring the dignity of Amten to the two Sanjak, he erected their statues and provided their families with goods and favors."
The same inscription describes the second event occurring at Champapura, during a campaign against its new ruler Jaya Indravarman IV in 1166-67.
The king invaded the Dvipa of Champa oriental and captured the fortress (durgatti) that the king of Champa Sri Jaya Indravarman had constructed on the mount Vet. He delegated the conquered throne to an army general (senapati) of the Champa court.
The victory was however short-lived as the Cham troops regroup themselves and came back to ambush the Khmer army.
The people of Champa set an ambush with a dozen bodies of troops who while succumbing, still fought valiantly. The king ordered his army to back off from the top of the mount Trayacar. The Chams lanced their last assault, encircling the king's troupe. All were perishing, except thirty-one of them. The king descended the mountain and fought with no one measured up to him.
Once again two officers volunteered themselves to save the king's life.
The Sanjak Sri Deva and the Sanjak Sri Vardhana whose families were tight by oath and who were originated from Vijayapura requested the authorization to exercise their devotion. The Chams stepped up in numbers and assaulted them with spears. The two, keeping up their wows, succumbed under the king's eyes. The king headed the Khmers to fight by the four lakes.
Back in Cambodia, he commemorated the two Sanjak along with the previous two heroes as Kamraten jagat. The inscription indicates the erection of four Kamraten jagats on the site of the temple of Banteay Chmar at four cardinal points: at Southeast the god Arjunadeva, at Northeast the god Dharadeva, at Southwest the god Devadeva, and at Northwest the god Varadhanadeva. Standing among the four companions in arm, is the statue of Srindravarman, a son of Jayavarman VII (ISSA: XI: Cambodia at the height of its power: Cambodia in the first haft of the thirteenth century).
Jaya Indravarman of Champapura
During his last campaign in Champapura, Yasovarman II barely escaped the ambush set by the Cham army. The two officers that gave their lives to save him were mentioned in the inscription of Banteay Chmar to be not from the Angkorian court but from Vijayapura. This indication leaded us to believe that Vijaya of Prey Nokor was not under the Cham king Jaya Indravarman Champapura, at the time. Khmer inscriptions, on the other hand, reveal that Jayavarman VII was in military mission at Prey-nokor. The fight again the Cham King by Yasovarman II was obviously orchestrated with the help of Srindravaman who along with his father, Jayavarman VII was already in control of Vijayapura. Back in Angkor, Yasovarman II's ordeal was not over and would soon face another crisis. The Bharata Rashu Samvuddhi revolted again and this time succeeded to wrest the Angkorian throne from Yasovarman II (Notes: The Bharata Rashu). He then took the Angkorian throne and reigned under the name of Tribhuvanadityavarman. What happened next is quite unexpected. Perhaps of a deal that was gone sour, the new Champa king Jaya Indravarman who drove the Khmer troupe out from Champapura, then launched an attack deep into the Angkorian palace against the new usurper king.
Jaya Indravarman, the king of the Chams, presumptuous as Ravana, transporting his army in chariots, went to fight the country of Kambu, like to heaven.
The battle was indecisive and Jaya Indravarman had to withdraw his troop back to Champapura. He then prepared another expedition with a change of strategy; instead of conducting the assault by land, this time it was by boats. Guided by a Chinese castaway, the expedition arrived at Mekong and sailed up the great lake to the surprise of the Angkorian court. The attack also was recorded by a Chinese text.
The king of Chan-cheng attacked the capital of Chenla without warning with a powerful fleet, pillage it and put the king of Chenla to death without listening to a peace proposal.
Clearly the naval attack of the Cham King had the upper hand over the armies of Tribhuvanadityavarman who lost his life during the battle (see note on Cham Invasion.
THE RESTORATION OF ANGKOR
At the time that Champapura was seen gaining strength under the leadership of the new displaced Chola Dynasty, Angkor was incurring crisis. Following the ascension of Dharanindravarman II revolts occurred. The next successor, Yasovarman II, tried in vain to fight off the attempt and apparently lost his life during the usurpation of Triphuvanaditya. After the usurper was himself put-down by the Champa King, Jaya Indravarman of Champapura, Angkor went into obscurity. The crisis tested the patience of the son of Dharanindravarman II, Jayavarman VII who had to wait 15 years to free Angkor and bring back order to the Cakravatin Empire.
Jayavarman VII (1181-1220)
The inscription of Say-Fong (Laos) introduced Jayavarman VII as the son of Dharanindravarman II and a princess from Jayadityapura. Through his father, he was a second cousin of Suryavarman II, and through his mother Chudamani who was daughter of Harshavarman III, he was a great grand-son of Suryavarman I of the Sri Vijaya Dynasty. He was born at the latest in 1125 and was married to the princess Jayarajadevi who had great influence over him. The inscription of Phimanaksas inscribed by his second queen Indradevi provides the rest of information about his early life before he was crowned (Inscriptions du Cambodge II: Grande stele du Phimanakas, George Coedes). The queen Indradevi was the elder sister of the late queen Jayarajadevi. According to inscription, Jayavarman left Cambodia to conduct a military expedition in Champa, at Vijaya (Binh-Dinh). During the campaign he learnt the death of his father and the accession of Yasovarman II. During the usurpation of the king Triphuvanaditya, he returned in great haste to safeguard the Angkorian throne, but it was too late. The Angkorian court was already under the control of the usurper and later was wrested away by the Champa King, Jaya Indravarman. An excerpt of the inscription of Crun Angkor Thom (Inscriptions du Cambodge IV: The inscription de temple Crun Angkor Thom), contains a summary of the late Angkorians developments of recent reigns.
In the pass, after a battle of only one day, the king Dharnindravaman was stripped by Sri Suryavarman (II) of kingdom with no defense. The king Yacovarman who won Phuma Daitya, was stripped by the king Triphuvanaditya; and the latter, proud of his force, was at his turn stripped by the Cham king Jaya Indravarman.
Perhaps erected by Jayavarman VII himself, the inscription comments past mistakes. Committed by his predecessors, each of the mistakes produced serious outcome during each of theirs reigns. For the reminding to himself and to the future kings of Angkor, the invocation is to prevent the same mistakes to be happened again. It shows how keen Jayavarman VII was in his handling of the state affair. This aptitude among many more of his qualities were crucial in salvaging Angkor from total disorder to become once again a powerful Empire. After the Cham attack, it was clear that the Angkorian Empire was in disarray and many strategic locations were now under the sway of Champapura, among them Malayu and Vijaya were soon to be rescued. It was undeniable that Jayavarman VII had adopted hash policy to restore back the control of the Angkorian Empire. In the word of Ma Tuan Lin, when the time had come he decided to wreak terrible vengeance on his enemies. Many inscriptions of both Khmer and Champa sites reveal that he had spent the rest of his life to fulfill that mission. After quieting down the revolt at Malayu (Malayang) with the assistance a young Nan prince Vidyanandanan, he managed to recover Vijaya from the Champa king Jaya Indravarman.
The prince Vidyanandana-Suryavarmadeva of the Nan Country
Among eminent figures that played importance role in the restoration of the Angkorian Empire, a prince of Nan named Vidyanandana had proved himself capable in the court of Jayavarman VII. To recall back, Nan along with Vieng-chan had been reestablished during the reign of Suryavarman II under the leadership of his guru, Divakarapandita. Evidences show that Suryavarman II had implanted members of his family as part of the new courts of the northern Siam during theirs reorganization under his reign. It is thus not surprising that Vidyanandana, a descendant of the court of Nan, later adopted the titled of Suryavarmadeva, a claim of the Suryavarman's anscestry, during his own coronation as king of Sri Vijaya at Prey-nokor. The inscription of Mi-son describes both his childhood at the Angkorian court and his early career as a young commander of the Angkorian army.
When he was in the prime of his youth, in saka 1104 (1182 AD), prince Vidyanandana went to Kamboja. The king of Kamboja seeing that he had all the thirty marks, took an interest in him and taught him, like a prince, all the sciences and military skills. While he was living in Kamboja, a city in this Kingdom named Malayang, which was inhabited by a throng of wicked men over whom the Kambojans had established their mastery, revolted against the king of Kamboja. The king seeing that the prince was well versed in military science, commissioned him to lead Kambojan troops to win over the city of Malayang. He complied completely with the wishes of the king of Kamboja. This king seeing his valor conferred on him the high rank of Yuvaraja and gave him all possessions and good things that could be found in the kingdom of Kamboja.
After stabilizing Malayu, Jayavarman VII then entrusted the prince to conquer back Champapura from its contemporary ruler Jaya Indravarman.
Jayavarman VII then entrusted the command of his troops to the young prince to take care of the Cham affairs. The prince seized the capital Vijaya (Binh-Dinh) and king Jaya Indravarman, whom he brought back as prisoner to Kamboja. King Jayavarman VII's brother-in-law, Prince In, resumed the Vijaya throne under the name of Suryajayavarmadeva.
The restoration of Sri Dhammaraja
Sri Dhammaraja had been conquered back by the Chola Empire from Ramanadesa and handed back to the Angkorian Empire during the reign of Suryavaramn II. However after his death, anarchy settled in and revolts broke out in this remote site of Sri Vijaya. Prey Nokor under the leadership of the Chola Dynasty still presented itself as a strong contender to the Angkorian court. The next task of the Yuvaraja Vidyanandanan was to lead Khmer troops to take back the control and stabilize this crucial eastern cardinal state. The successful Angkorian campaign, conducted by the Nan prince Vidyanandanan, quieted down the revolts and restored back the control of the Angkorian Empire. It was when the chronicle of Sri Dharmaraja mentions about the request from the Middle Kingdom to the king Sri Dharmasokaraja of Sri Dhammraja, asking for the relics of Buddha.
He understood that Brahya Sri Dharmasokaraja had built a great reliquary 37 fathom high, and on erecting it had enshrined the holy relics in it, while the 84,000 reliquaries of the Middle Country were without relics to enshrine.
The Middle Country of this story line was referring to Yasodhara of the Angkorian Empire and not to India. As commonly referred in the past, Magadha was known as the Middle Kingdom, because it was the center of a Cakravartin Empire, formed along the Gange River. At this specific moment however, it is clear that India had no more standing Cakravatin Empire and Magadha was no longer a Middle Kingdom, let alone a Buddhist state to enshrine the holy relics of Buddha. On the other hand, Yasodhara or Nokor Thom was the actual Middle country of the Angkorian Empire that extended itself over the Malay Peninsular. This reflects the aggrandizement of Nokor Thom under Jayavarman VII that included Buddhist shrines on the Angkorian site and everywhere else within the new Angkorian Empire.
RAMANADESA AS A DEPENDENCY OF ANGKOR
At the late twelve centuries, the Khmer Empire had attained the high of its might. In his Chu-fan-Chih, published in 1225, Chao Ju-kua refers to the expansion of Cambodia as touching Chia-lo-his (Grahi?) a vassal of San-fo-chi situated on the Malay Peninsula at the latitude of the Bay of Bandon. The Chinese text also provided a complete list of the Angkor's dependences:
Teng-liu-Mei(on the Malay Peninsula), Po-ssu-lan(on the Cost of Siam), Lohu (Lavo, Lopburi), San-lo (Syam), Chen-li-fu, Ma-lo-wen, Lu Yang, Tun-li-fu, Pukan (Pagan), Wa-li, Tu-huai-sun.
The list however does not include Lin-yi or Chan-tcheng which during the latest development, became under the control of the Chola Clan. On the flip side, the list shows more success in territory gain over both the western and eastern sides.
The last of the Ramana country
The list of Chao Ju-kua about the Angkorian dependencies includes San-la or Sien-la, the Chinese reference to the Siam country. Also in the list was Pukan, the Chinese reference to Pagan. As part of the Lavo country, Siam was always been part of the Angkorian Cakravatin Empire. However after the reign of Suryavaman I, Haripunjaya under the displaced Lavo court seceded itself from the control of the new Angkorian court. This breakaway lent support to the emergence of the Ramana court at Pagan under the leadership of Anuruddha. Legacies of the ancient Lavo court were resuscitated in the new Burmese Empire, built from the remains of the Pyu kingdoms. Pu-kam was then referring to Burma and Nararatha the ancient name of Lavo now became Pagan. After the golden age brought by Kyangsethha had passed, the Ramana country went into decline. During the reign of king Narathu, Buddhism suffered a serious setback driving the chief monk Panthagu to leave Pagan for Ceylan. Before he left, Panthagu went to the court and confronted Narathu of his scheme against his own brother. Disgusted, he condemned Narathu of his evil deed.
Thou vile king! Thou fool king! Thou fearest not to woe thou shall suffer in samasara. Though now thou reignedst, thinkest thou that the body shall not grow old, not die. A king more damned than thou there is not in all the world! (The Glass Palace chronicle)
After the departure of Panthagu, anarchy settled in and the Ramana country lost its supremacy. According to Burmese tradition, Narathu died in 1167-71 assassinated by eight Kala mercenaries. The Kala King of Pateikkara maneuvered the assassination to revenge his daughter, a consort of Narathu slain by the latter in a bedroom quarrel.
The dependency of Ramanadesa
From the reign of Anuruddha to that of Alaungsithu, Burma conducted hostile policies against the new Angkorian court. When the king of Simhalese sent a diplomatic envoy in destination to Angkor, Burmese troupes intercepted and seized the Simhalese princess, on a family mission to the court of Jayavarman VII. The Simhalese monarch who was no other than king Parakramabahu I was obviously upset of the Burmese interference and sent his troupes for retaliation. The Culavamsa chronicle (Culavamsa, translated by Wilhelm Geiger) described in detail the attack against Ramanadesa, the country of ancient Burma. Scattered by a storm, all the Simhalese fleets did not reach the same destination. One had landed at Kakadipa (island of the crows), five others at Kusumi (Basin) and the one carrying the leader reached Papphala. They disembarked and carried on their mission by pillaging, burning, massacring and taking prisoners. After the raids, the Simhalese influence over the Burmese affair was easily checked by the series of changes that followed. The elder monk Panthagu who was the successor of Shin Arahan returned back from Ceylon to Burma. He left Pagan in 1167 to protest the evil act committed by king Narathu and stayed at Ceylon until the succumbing of the Ramana court. He died shortly after his return, in 1173 AD. At the same time, evidence shows that Jayavarman VII, in close connection with the Simhalese king Parakramabahu I was also benefiting from the outcome of the raids. The new Angkorian Empire had finally acquired the control of the Irrawadi Valley the first time since the reign of Suryavarman I. Without information, we only can speculate that during the the Simhalese incursion of Southern Burma, Jayavaman VII would conduct his own raid against Pagan. At the same time, the Burmese tradition indicates that Narapatisithu, by assassinating his brother Naratheinkka, ascended the throne of Pagan. It is interesting to note that Narathipati was an Angkorian title for the governor of Nararatha that was referring at that specific time to Pagan.
The restoration of Hinayana canon of Buddhism
Contrary to the common belief that Angkor received Hinayana Buddhism from neighboring states such as Ramanadesa and Syam, evidence show that the Angkorian Court had always been in contact with Ceylon and was actively contributing to the spreading the Hinayana Canon into the mainland. According to the chronicle of Sri Dharmaraja, Jayavarman VII was himself an advocate of the Hinayana discipline and a literate of the Pali Language.
That bana Sri Dharmasokraja [of the Middle Kingdom] had erected 84,000 reliqueries. He knew the principles [of Buddhism] and also could translate from Pali for meaning as well as the monk could. (CNSDB: Chapter IV: Nagara Sri Dharmaraja In Legendary Times: Episode III: Sharing the Relics with the Middle country)
The chronicle also titled him as Dharmasokaraja, a connection to the ancient Asoka lineage of the Mauryan Empire. This common connection between the rulers of Langka, Sri Vijaya, Chiangmai and the Angkorian Empire constituted the big family (Mahavamsa) of South-Asian Buddhist kings. On the cultural front, King Jayavarman VII adopted Mahayana Buddhism as his state religion. Nevertheless the presence of one of his son in Sri Langka studying Hinayana discipline, suggests that Hinayana Buddhism had already been anchored in his court. Taking control of Ramanadesa, the Angkorian Empire was seen to pick up the pieces in an effort to bring back Buddhism. The Simhalese Buddhism, invigorated by king Parakramabahu I and reviewed by the orthodox sect of Mahavihara was seen to head its way to Burma. In 1180, a Mon named Uttarajiva, embarked for Ceylon with a group of monks, bearers of message of peace addressed to the sovereign of the island. He left there a young Mon novice, twenty years old, name Chapata, who remained in Ceylon for 10 years. Chapata returned in 1190 with four other monks who, like him, had received ordination according to the rites of the Mahavihara; one of them, Tamalinda, was a son of the king of Cambodia, Jayavarman VII. According to the Glass Palace Chronicle, Tamalinda stayed at Pagan and, in contribution with the other four fellow elders from Ceylon, published the books of Pitaka that propelled the spreading of Hinayana sect in Pagan.
In the kingdom of Pagan, among the four elders who had come from Ceylon, Chapata the elder died, and Sivali the elder, Tamalinda the elder, and Ananda the elder published abroad the books of the Pitaka and caused the religion to shine.
It is undeniable that under the control of Angkor, Hinayana Buddhism was being brought back to life and stayed strong in Burma until today.
THE NEW DEVELOPMENT OF THE SHAN COUNTRY
After the formation of the Khmer Empire at Prey-nokor, evidences show that the Shan country was under the control of the Khmer Empire. The outcome of the new developments at Angkor after the subjugation of Suryavarman I and the break of Ramandesa, evidence still show that the Shan Country was still under Angkor. joining of the Chola court, was especially concerning Suryavarman II's quest to claim back the Chola heritage. After subduing Xiang-mai and put it under the control of muang Raja or Muan Yang, the expansion over the Shan country resumed. As we recalled back, the queen mother Rajapatindralaksmi of king Dharnidravarman was a princess from the royal house of Rajapaticvaragrama, a connection that show how important the Shan country was to Jayavarman VII. It explains why the Shan country suddenly became the site of new develoments that scholars mistook at first as due to the Tai Migration. Evidences would show instead that it was another exploit of Angkor through Rajapati, ruled by the Guru of Jayavarman VII.
Jayavarman VII anointed his Guru as Rajapatindra
Although Jayavarman VII was a devout Buddhist, we nevertheless observe that Brahmans continue to play important role in his court. Rewards for top Brahmans were high and up to the inclusion into royal family. The inscription of Ta-Prohm (BEFEO VI: La Steles de Ta-Prohm, George Coedes) attests this special treatment to his guru and family.
During his coronation, he gave as daksina to his guru a royal palanquin in gold. With ribbons, flags, banners of peacock's feathers, umbrellas and fans with gold handle. He gave to his guru the title of Crijayamangalarthadeva and a grama with the name of Rajapatindra; [he gave] to the family of his [guru] the title of royal family.
It was a highest reward ever to be given to a member of his court, as the title Rajapatindra indicates that he was appointed to be the ruler of Muong Raja and the whole family received the title of royal family. It is consistent with the fact that Pagan was now under control of Angkor. We had seen that during the reign of Suryavarman I, MUong Raja extended the ancient ream of Rajapuri of the Menam Valley to include Xiang-mai and other northern Siam Countries also. The similarity of event and title leads us to believe that Crijayamangalarthadeva was the same person as Mangalavarman who, in position as the governor of Ayudhya after Jayasimhavarman, erected the Khmer inscription found at the site of Ayudhya. Now that Pagan was brought under Angkor, we shall see that Crijayamangalarthadeva would play even more important role, in extending the Angkorian control to the west. This policy attracted Brahmans from all the country, especially from Pagan, to seek opportunities in the Middle Kingdom. Another inscription at Angkor Thom mentions about a Brahman who having learned that Cambodia was full of eminent experts on the Veda, came to manifest his knowledge. His name was Hrishikesa; he belonged to the Brahmanic clan of the Bharadvaja and came from Pagan (Narapatidesa). Jayavarman VII made him his chief priest (purohita) and conferred on him the title of Jayamahapradhana. He continued to serve under the two successors of Jayavarman VII.
The dependency of the Shan Mao country
We had seen that Jayavarman VII had anointed his guru Sri Jayamangalarthadeva the governorship of Muang Raja (Rajapati). It reflects the new strategy of the Angkorian court toward its northwestern expansion started by Suryavarman II. The appointment of his Guru as governor of Muang Raja, identified as muang Yang or muang Pukha, was an Angkorian political move to secure the western side of the Cakravatin Empire. It is important to recall back that Ramanadesa had been hostile to Angkor since its formation, but had been drawn under Angkor's control since the raid by king Parakramabahu I of Ceyland. Angkor would obviously make sure that the new court of Pagan stayed in subordination. It was at the time that three Shan brothers, making theirs presence known in the Shan country and at the same time intruded in the court of Pagan. Emerged as prominent figures in the court of Pagan, they ended up establishing themselves as new powerful players in the reformation of the Shan country. As we shall see, the three brothers were in fact acting as Angkor's regents and were probably belonging to the ruling family of Sri Jayamangalarthadeva, governor of Muang Yang. They were sent there to establish the Angkorian control over the Irrawadi Valley and to start-up new ventures in the northern Shan countries. It explains why they were presenting themselves as of royal status and were not subordinated to the court of Pagan. Undeniably, this western offshoot of the Angkorian Empire survived the Mongol incursion even better than its Middle Kingdom. On the ethnicity of the three brothers which is still very much in debate, we could not however comment explicitly since the Angkorian court was well known of its diversity. The Yunnan chronicle on the other hand mentions them to be Miens (The Fall of Nokor Thom: The Mongols Targeted Angkors: The Mongols took control of Pa-pai-si-fu and Kin-tche). While Angkor was making good progress in its western dependency, its eastern side was, on the contrary, very much disenchanted. Continuing the Shan tradition, the elder brother of the two divine brothers Chao Kwam Pha, in fear of Sam-Lung-pha' s strength, decided to eliminate his own brother. This might reveal some truths about the internal shake-up between the two lineages of the Angkorian court. After the secession of Champapura by the Chola Clan and the new Cham Kings seeking support from Dai-viet, we shall see that Jayavarman VII would soon conduct hash policy against both Champapura and Dai-viet that corelates to the obscurity of Sam-Lung-Pha's end, in the Shan Tradition (Notes: The end of Sam-Lung-Pha).
THE RESTORATION OF CHAMPAPURA AND THE 32 YEARS WAR
The 32 years war mentioned in two of the Champa inscriptions of king Jaya Paramesvara I (JA Jan-Feb 1891: Etude sur les inscriptions Chams, M. Etienne Aymonier), started in 1190 at the end of the reign of Jayavarman VII.
In 1112 Sakaraja, there was a king of Kambuja, named Vrah pada sri Jayavarman deva, who conquests all the land. He took Nagara Champa, taking all sarvva linga; then the war of 32 years started. He installed a senapati Kambuja to rule the country. In 1123 (Sakaraja), a Cham prince resume the control under the name of Sri Yuvaraja. (Champa inscriptions of king Jaya Paramesvara I)
More than 30 years after the secession from the Angkorian Empire by the Prey Nokor ruler Tribhuvanaditya, Champa was back as a Khmer province under the Yuvaraja Ong Dhanapatigrama at 1203. This prince led the Kambojan troops, with Burmese (Pukam) and Siamese Contingents against Dai Viet in 1207. Prince Angsaraja of Turai-vijaya was a grand son of king Jaya harivarman I who had been raised at the court of Jayavarman VII and was promoted by him in 1201 to the rank of Yuvaraja. However according to the inscription, the war still continued on under the reign of King Indravarman III and ended in 1226.
The defection of the Yuvaraja Vidyanandana
The inscriptions of Jaya Paramesvara II (JA Jan-Feb 1891: Etude sur les inscriptions Chams, M. Etienne Aymonier), found at the temple of Po Nagar, continues the story about the Yuvaraja Vidyanandana on recounting about his bright career under the Angkorian court.
In 1129 sakaraja, the king of Kambuja arrived with Sri Yuvaraja and Pukam (pagan), Syam and Davvan (Khmer?) troupes from Kambujadesa. The prince of Nan (tana raya nan) conduct troupes to rage battle against the annamites (yvan) for the king of Kambuja. The prince of Nan conducted the troupes from the north, and the Khmer general (senapati) fought and defeated Kavir (virapura) and the yvans. The prince of Nan won. In 1142 sakaraja, Kavir went to Vrah Nagar (Po Nagar), the Cham peoples came to Vijaya (Bing Ding). The prince of Nan became king in 1149 sakaraja. After crowning he start constructing the palace and temples. (The inscriptions of Jaya Paramesvara II)
The event took place after a revolt at Vijaya that drove Suryajayavarmadeva back to Kamboja and put in his place the Cham prince Rashupati to the throne under the name of Jaya Indravarman V. Taking that opportunity, Vidyananda reunited the country after killing the new Vijaya's king. Vidyanandana then carved out a kingdom for himself to the south and proclaimed himself king at Pandaranga under the name of Suryavarmadeva. He also killed the former Jaya Indravarman of Vijaya whom he made prisoner at Kamboja court and was probably sent by Jayavarman VII against him. By 1192 Vidyanandana- Suryavarmadeva was reigning, without opposition, over the united country. In 1193 and 1194, Jayavarman VII tried unsuccessfully to bring him back into obedience. It was not until 1203 that the Cham king uncle of father side, the Yuvaraja Ong Dhanapatigrama in the pay of Kamboja, succeeded in expelling him. Vidyanandana-Suryavarmadeva requested asylum from the emperor of Dai Viet and was turned down; he then disappeared without a trace.
Jaya Paramesvaravarman (II)
Prince Angsaraja of Turai-vijaya became king of Champa under the name of Paramamesvaravarman II. He was a grand son of Jaya Harivarman I and was brought up at the court of Jayavarman VII. During a big part of his reign, Jaya Paramesvaravarman was taken up with the restoration of irrigation works and the rebuilding of ruins that had accumulated in the country during the wars.
He reestablished all the lingas of the south, save those of Yang Pu Nagara and the north, save those of Sri Isanabhadrasvara.
Toward the end of his reign, he came into conflict again with Dai-viet, where a new dynasty, the Tran, had been reigning since 1225. The emperor Tran Thai-tong sent to the Champa king protests against the incessant piracy to which the Chams subjected the coast of Dai-viet. Jaya Paramesvaravarman responded by demanding the retrocession of three provinces of the north, a constant source of trouble between the two countries. In 1252, the emperor of Dai-viet led an expedition that brought back many prisoners, among whom were dignitaries and women of the palace. Jaya Paramesvaravarman might had been hurt or killed during the campaign. Shortly after, his younger brother was on the throne under the crown name of Jaya Indravarman (VI). He was a prince of Sakan-vijaya named Harideva who had in 1249 conducted an expedition against Pandaranga. He reigned for only a short time and was assassinated by his nephew Harideva in 1257.
Reference:
  1. ISSA: The Indianized States of Southeast Asia, by G. Coedes
  2. ESBH: The Early Syam in Burma's History, by G. H. Luce
  3. STP: BEFEO VI, La Steles de Ta-Prohm, George Coedes
  4. RPNK: The Royal Pangsavadra of Nokor Khmer, by M. Tranet
  5. CNSDB: The Christal Sands: the chronicles of Nagara Sri Dharmaraja: Version B: Chapter IV: Nagara Sri Dharmaraja in legendary Time, Translated by David K. Wyatt
  6. SHAN:The Shan State and the British Annexation, by Sao Saimong Mangrai
Notes:
  • Chronology
    1160: Dharanindravarman, 1167-67: Yasovarman II's campaign against the new Champa's ruler Jaya Indravarman IV, 1125: probable birthday of Jayavarman VII, 1190: The 32 years war started, 1192: Vidyanandana reigned over both Pandaranga and Sri Vijaya, 1203: Vidyanandana's rule ended, 1225: A new Dai-viet Dynasty started.
  • Cham invasion
    The battle was thought by scholars to be depicted on the walls of Bayon. The depiction had contributed to the wrong impression that Champapura and the Ankorean Empire were two countries constantly at war with each other. Looking closely, the depiction was clearly not about the naval attack of the Chams that resulted in subduing the Angkorian court and the death of the usurper Tribhuvanadityavarman. In contrast, it shows a clear victory of the Khmer army over the Cham invaders. Some Cham commanders were shown to fight on elephant's back indicating that the attacks were conducted in two fronts, by land and by boats. We shall see that the depiction was instead about the Mongol's attack using Cham armies against Jayavarman VIII (The decline of Nokor Thom: LCM) more than a half century later.
  • The Bharata Rashu
    According to Hindu folklore, Rashu was the ancestor of Rama. The association of Bharata with Rahu in the inscription of Banteay Chmar indicates that the Bharata family of the Hindu folklore was the same as the Indian Chola Dynasty.
  • The Dependency of Muang Mau
    The advent of Jayavarman VII anointing his guru Sri Jayamangalarthadeva to the governorship of Muang Raja (Rajapati) can be connected to the next event of Shan's history.
    In 1210 AD, a third influx of Kun-Lung's prosterity occurred in the person of Chau-Ai-Mo-Kam-Neng, of the race Kun-Su of Maing-Kaing Maing-Nyang. (SHAN:Appendix II: The story of Mung-Mau: P. IX)
    If so, Chau-Ai-Mo-Kam-Neng might be a Shan reference to Sri Jayamangalarthadeva and that he was appointed to rule over Rajapati in 1210 AD.
  • The two brothers of Muang Mao
    Carry-on the policy of Angkor, we shall see that Rajapati (Chau-Ai-Mo-Kam-Neng) went on to establish a tributary System through out the Shan country of Muang Mao.
    Chau-Ai-Mo-Kam-Neng reigned for ten years and had two sons, Chau-Kam-Pha and Sam-Lung-Pha, the latter perhaps the most remarkable personage of the Mau history. The first succeeded to the throne of Muang-Mau at the death of his father in 1220 AD, but Sam-Lung-Pha had already, five years previously, become subwa of Muang-Kaung or Mogaung, where he had established a city on the banks of the Nam Kaung and had laid the foundation of a new line of tsabwa tributary only to the kings of Mau. (SHAN:Appendix II: The story of Mung-Mau: P. IX)
    The three Shan brothers found later to control Pagan and Ava must to be from the same Rajapati court.
  • Sam-Lung-Pha's conquest
    It is said in the Shan chronicle that Sam-Lung-Pha went out to expand Muang Mao's controls over a vast territory.
    The following is the list given by the Shan historians of the states under the sovereignty of the Mao kings: 1-Momiet. 2-Mogaung. 3-Theinni 4-Monei 5-Kaingma. 6-Kyain Sen. 7-Lansan. 8- Pagan. 9-Yun. 10-Ling-lung. 11-King-laung. 12-Mung Lem. 13-Tai-lai 14-Wanchang. 15-The Palaung country. 16-Sang-pho. 17-The Karen country. 18-Lawaik. 19-Lapyit. 20-Lamu 21-Lakhaing. 22-Langsap. 23-Ayudia. 24-Yunsaleng. (SHAN:Appendix II: The story of Mung-Mau: P. X)
    The list might have been exaggerated, considering that Muang Mao have never been known as a big country before. However, it is not too exaggerated if we consider Muang Mao as part of Angkor. Many places of the list are checked out to be in Siam, Pagan and the northern Siam Countries that according to the Chao Ju-kua were dependencies of Angkor at the time.
  • The end of Sam-Lung-Pha
    With this end in View (Chau-Kwam-Pha) left his capital on the Shueli and proceeded to meet him at Maing-pet-Kham on the Tapang River. A great ovation was given to the successful general, but after the lapse of some time, according to the most trustworthy account, his brother succeeded in poisoning him, or in other account he failed in the attempt, and Sam-Lung-Pha made good his escape to China.
    (SHAN:Appendix II: The story of Mung-Mau: P. IX)
    • E-mail: khmerheritage@worldnet.att.net