Architectural Image and the Multiple Meanings of Bayon

“Architecture-image” and the Multiple Meanings of Bayon  I “Architecture-image” and the Multiple Meanings of Bayon Dr Uday Dokras Architecture and the representation of the world have always had a close relationship. Since building architecture is constructing the world itself, it’s only natural wanting to familiarize, appropriate and represent with the world and our environment. One cannot conceive architecture without representing or drawing of it. How are images used in architecture? As the visual language is one of the most important elements to an architect, drawings and images will always be the best way to express your ideas as how something should be made, but also it's not always about something being built or not, but how those ideas align with the architects discourse and what's the idea. Today we see that Architectural photography is a genre of photography that focuses on capturing photographs of buildings or structures. Hence, it also involves photographing the interiors and exteriors of buildings, bridges, structures, and cityscapes. Buildings are much more than a place to live, work, worship or be entertained. Nearly as important as these basic functions, buildings were also symbols. Buildings symbolized the might and wealth of the emperor, their ownership and mastery of the land. Size Matters: Even in current times, we see competition on the playing field of architectural symbolism: who has the tallest building? Malaysia built the enormous Petronas Towers and immediately gained recognition as a world class economic power. The incredible feats of construction taking place in Dubai have done much the same for them. The Khmer Empire or the Angkorian Empire  is a term used by historians to refer to Cambodia from the 9th to the 15th centuries, when the nation was a Hindu-Buddhist empire in Southeast Asia. The empire grew out of the former civilizations of Funan and Chenla, which at times ruled over and/or vassalised most of mainland Southeast Asia  and parts of Southern China, stretching from the tip of the Indochinese Peninsula northward to the modern Yunnan province of China, and from Vietnam westward to Myanmar. Perhaps its most notable legacy is the site of Angkor, now in Cambodia, the Khmer capital during the empire's zenith. The majestic monuments of Angkor, such as Angkor Wat and Bayon, bear testimony to the Khmer Empire's immense power and wealth, impressive art and culture, architectural technique, aesthetic achievements, and the variety of belief systems that it patronised over time. Satellite imaging has revealed that Angkor, during its peak in the 11th to the 13th centuries, was the most extensive pre-industrial urban complex in the world. Researchers have also concluded that the Khmer Empire invented the world's first healthcare system which included 102 hospitals. The beginning of the era of the Khmer Empire is conventionally dated to 802, when King Jayavarman II declared himself chakravartin ("universal ruler", a title equivalent to "emperor") in the Phnom Kulen mountains. While the traditional end of the empire is marked with the Siege of Angkor by the Siamese Ayutthaya Kingdom in 1431, the actual reason the Khmer Empire collapsed is still a mystery for scholars. Researchers have determined that a period of strong monsoon rains was succeeded by a drought in the region, which caused damage to infrastructure. Variability between droughts and flooding was also a problem. The collapse of the water system may have caused people to abandon the city of Angkor. Building symbolism was alive and well in Khmer times. Emerging economies express their greatness with colossal buildings, but seven of the eight largest buildings in the world were designed in the US. This image adapted from http://skyscraperpage.com/diagrams/?searchID=203 Religious leaders understood that a glorious house of worship provides worshipers with feelings of awe, reverence and closeness with the deity. In the process of church building, religious leaders also gained control of land, wealth and power, and this power came to be expressed in the buildings too. An interesting battle of building symbolism could evolve in this environment, where government and religion competed for the minds of the target audience, the populace.Professor Filliozat concludes that the description of the Hari (Vishnu) Temple in the Indian text KurmaPurana may have been purely and simply inspired the temple-mountain of Angkor Wat. The Devrajas and god-kings of the Khmer Empire built a huge number of temples across Cambodia as well as in today’s southern Laos and parts of Thailand. The most famous was Angkor Wat, but others, almost as spectacular but more remote. There are around 4000 temples in Cambodia, out of which most of them are located at Siem Reap, Battambang, Preah Vihar, and Kampong Thom.These 10 buildings will not disappoint. Angkor Wat The largest religious building in the world. Awesome, stupendous; don’t miss the chance to explore Angkor Wat. The Bayon The enigmatic smiles of the bodhisattva follow visitors around this mysterious temple complex in the heart of Angkor Thom. Beng Melea Subsumed and enveloped by forest, this off-the-beaten-path complex has a special dark atmosphere, especially just after rain. Ta Prohm A sprawling temple compound, preserved as the French explorers of the 19th-century Angkor saw it. Banteay Srei Marvel at the Khmer Empire’s finest carvings at this small temple just off the Angkor circuit but within easy distance of Siem Reap. Koh Ker The remote, forest-bound former Khmer capital and temple complex with a fascinating pyramid as its main monument. More than 100 structures deep in the forest make the journey worthwhile. Preah Vihear A politically controversial cliff-top temple on the Cambodian-Thai border with stupendous views over the Cambodian plains. Banteay Chhmar Rarely visited temple complex between Siem Reap and the Thai border—looted, overgrown, and remote enough to invoke illusions of being on an Indiana Jones-style mission. Sambor Prei Kuk A pre-Angkorian temple city near Kompong Thom shows the development of architecture that would come later. Neak Pean A minor ruin on the Grand Circuit, this small temple, constructed in a pond, comes into its own during and after the rainy season. A small, romantic gem of a building, it’s a personal favorite. List of architectural styles during Angkor period: Styles Dates Rulers Temples Chief Characteristics Kulen 825–875 Jayavarman II Damrei Krap Continuation of pre-Angkorean but a period of innovation and borrowing such as from Cham temples. Tower mainly square and relatively high. Mainly brick with laterite walls and stone door surrounds. Square and octagonal colonettes begin to appear. Preah Ko 877–886 Indravarman I Jayavarman III Preah Ko, Bakong, Lolei Simple plan: one or more square brick towers on a single base. First appearance of concentric enclosures and of gopura and libraries. Decorative 'flying palaces' replaced by dvarapalas and devatas in niches. First major temple mountain at Bakong. Bakheng 889–923 Yasovarman I Harshavarman I Phnom Bakheng, Phnom Krom, Phnom Bok, Baksei Chamkrong (trans.) Development of the temple mountain. More use of stone, particularly for major temples and more decorative stone carving. Koh Ker 921–944 Jayavarman IV Group of Koh Ker temples Scale of buildings diminishes toward center. Brick still main material but sandstone also used. Pre Rup 944–968 Rajendravarman Pre Rup, East Mebon, Bat Chum, Kutisvara Transitional between Koh Ker and Banteay Srei. Long halls partly enclose sanctuary. The last great monuments in plastered brick, increasing use of sandstone. Banteay Srei 967–1000 Jayavarman V Banteay Srei Ornate, superposed pediments, sweeping gable ends, rich and deep carving. Plasterd brick replaced by stone and laterite. Appearance of scenes in pediments. Voluptuous devatas with gentle expressions. Khleang 968–1010 Jayavarman V Ta Keo, The Khleangs, Phimeanakas, Royal Palace First use of galleries. Cruciform gopuras. Octagonal colonettes. Restrained decorative carving. Baphuon 1050–1080 Udayadityavarman II Baphuon, West Mebon A return to rich carving: floral motifs but also lintels with scenes. Nagas without head-dress. Bas-reliefs appear at Baphuon temple, carving with lively scenes enclosed in small panels, often in narritive sequence. Angkor Wat 1113–1175 Suryavarman II Yasovarman II Angkor Wat, Banteay Samré, Thommanon, Chau Say Tevoda, Beng Mealea, some of Preah Pithu, Phimai and Phnom Rung The high classical style of Khmer architecture. Fully developed conical towers with carving profile. Galleries wider and with half galleries on one side. Concentric enclosures connected by axial galleries. Nagas with head-dress, naga balustrades raised off the ground. Invention of cross-shaped terrace. Richly carved lintels and other decorations. Bas-reliefs, Apsaras. Bayon 1181–1243 Jayavarman VII Indravarman II Ta Prohm, Preah Khan, Neak Pean, Ta Som, Ta Nei, Angkor Thom, Prasat Chrung, Bayon, Elephant terrace, Ta Prohm Kel, Krol Ko, Prasat Suor Prat, Banteay Chhmar, Hospital Chaples, Jayatataka baray The last great style. Hurried construction, often in laterite not stone, carving less elegant. Complex plans, huge temples. In Cambodia, face-towers and historical narrative bas-reliefs. Three periods: 1. large complex temples on a single level, 2. face-towers and avenues of giants carrying nagas, 3. decline of the building standards, devatas acquire Angkor Wat style diadem. Post Bayon 1243–15th C. Jayavarman VIII and others Terrace of the Leper King, Preah Pithu, Preah Palilay (modifications to temples) Inversion of cross-shaped terrace, causeways on columns, low or high. The moats and the system of concentric walls at Angkor Waft certainly will arrest one’s attention more. These features characterize all the temple-mountains. They evoke divine residences perched on top of concentric chains of insurmountable mountains surrounded by oceans, in the image of Mount Meru. At Angkor Waft, the small courtyard situated at the same height as the cruciform gallery on the second level, as well as those that surround the central sanctuary at the summit of the pyramid, could even be likened to the primordial ocean, seat of repose of Vishnu during his sleep between two cosmic eras. In fact, during the rainy season, these courtyards fill with water. It is easy to imagine that on certain occasions, with the drainage systems blocked, they were turned into basins. End of the Building Spree The last Sanskrit inscription is dated 1327 and describes the succession of Indrajayavarman by Jayavarmadiparamesvara. Historians suspect a connection with the kings' adoption of Theravada Buddhism: they were therefore no longer considered "devarajas", and there was no need to erect huge temples to them, or rather to the gods under whose protection they stood. The retreat from the concept of the devaraja may also have led to a loss of royal authority and thereby to a lack of workers. The water-management apparatus also degenerated, meaning that harvests were reduced by floods or drought. While previously three rice harvests per year were possible – a substantial contribution to the prosperity and power of Kambuja – the declining harvests further weakened the empire. Looking at the archaeological record, however, archaeologists noticed that not only were the structures ceasing to be built, but the Khmer's historical inscription was also lacking from the period of 1300–1600. With this lack of historical content, there is unfortunately very limited archaeological evidence to work with. Archaeologists have been able to determine that the sites were abandoned and then reoccupied later by different people. Our last example of an “architecture-image” is that of Angkor Thom and the Bayon, an immensely complicated monument with multiple meanings. The equivalence of the Bayon to Mount Mandara has long been invoked to explain the birth of the city. Using Mount Mandara as a churning rod, giants supporting the body of an immense serpent stir and agitate the Sea of Milk just as the gods and demons have done from time immemorial. In Hindu mythology, the purpose of stirring up the Sea of Milk was to obtain the elixir of immortality. This elixir appeared only after the appearance of a certain number of other precious things, among them the goddess Sri (Beauty, Prosperity), the elephant Airavata (the god Indra’s mount), or the aPsaras (celestial nymphs). The churning myth also helps us to understand Angkor Thom, the city of Jayavarmnan VII, as a source of benefits, treasures, or riches, and by extension, the source of prosperity of the Khmer Empire itself. (See the Vishnu purâna [Book I, chapter 9] and the Bhâgavata Purina [Book 8, chapters 6-11] for versions of this myth.). The bas-reliefs of the library present another picture of the inhabitants of Siva’s home: hybrid figures with human bodies and animal heads. These figures are also found on the stairs leading to the monument’s three sanctuary towers and, again, permit us to regard these temples just as though they were divine mountains. According to Professor Jean Filliozat, the conformity of the architecture to the texts is such that some of the texts may have been inspired by the architecture (1961). Its builder, the great king Suryavarman II (A.D. 1113 to at least 1145), was a fervent devotee of Vishnu. Whether the text influenced those who created the temple matters relatively little, given the text’s uncertain date. In the case of Angkor Thom, however, several images are superimposed on one another. Professor J. Eoisselier sees in the Bayon an image of the Room of Good Order (Sudhammasabha) of Buddhist mythology. Viewed this way, the monument’s striking towers covered with faces would be in communication with the Brahman Sananlcumara (“perpetually young”), those who transmit the teaching of Buddha to the Buddhist and Hindu divinities periodically reunited in the Room (Fig. 13). Angkor Thom thus becomes a replica on earth of the city of Indra—the king of the gods—at the center of which this Room was built. Situated on the summit of Mount Meru, the city of Indra is guarded by the four great kings of the East; it is their faces that one should recognize in the monumental gates of Angkor Thom (Fig. 12). Moreover, 54 giant figures supporting a massive serpent are stationed on each side of the dikes crossing the moats; they recall the image of the Churning of the Sea of Milk. We might go further and liken the giants to divine or semi-divine armies assuring the protection of the city (see Le Bonheur 1989). And finally, the scene recalls the symbolic equivalence of the serpent (nag) and the rainbow—a celestial bridge permitting passage from the human world outside the city to the divine world created at the heart of Angkor Thom by the Bayon itself. Diverse, evolving, permanent: Khmer architecture, of which the temple-mountain is at once the best-known and most important expression, remains one of Asia’s major contributions to the world’scultural patrimony. Despite the considerable number of studies, both general and specific, devoted to it, it is far from having been completely explained. It still constitutes a field of exploration and research as rich as the religious traditions that gave rise to it.” A step pyramid or stepped pyramid is an architectural structure that uses flat platforms, or steps, receding from the ground up, to achieve a completed shape similar to a geometric pyramid. Step pyramids are structures which characterized several cultures throughout history, in several locations throughout the world. These pyramids typically are large and made of several layers of stone. The term refers to pyramids of similar design that emerged separately from one another, as there are no firmly established connections between the different civilizations that built them. As well as menhirs, stone tables, and stone statues Austronesian megalithic culture in Indonesia also featured earth and stone step pyramid structure, referred to as punden berundak as discovered in Pangguyangan site near Cisolok and in Cipari near Kuningan.  are the abode for the spirit of the ancestors. The step pyramid is the basic design of 8th century Borobudur Buddhist monument in Central Java. However the later temples built in Java were influenced by Indian Hindu architecture, as displayed by the towering spires of Prambanan temple. In the 15th century Java during the late Majapahit period saw the revival of Austronesian indigenous elements as displayed by Sukuh temple that somewhat resembles a Mesoamerican pyramid, and also stepped pyramids of Mount Penanggungan. Egyptian pyramid construction techniques are the controversial subject of many hypotheses. These techniques seem to have developed over time; later pyramids were not constructed in the same way as earlier ones. Most of the construction hypotheses are based on the belief that huge stones were carved from quarries with copper chisels, and these blocks were then dragged and lifted into position. Disagreements chiefly concern the methods used to move and place the stones. In addition to the many unresolved arguments about the construction techniques, there have been disagreements as to the kind of workforce used. The Greeks, many years after the event, believed that the pyramids must have been built by slave labor. Archaeologists now believe that the Great Pyramid of Giza (at least) was built by tens of thousands of skilled workers who camped near the pyramids and worked for a salary or as a form of tax payment (levy) until the construction was completed, pointing to workers' cemeteries discovered in 1990. For the Middle Kingdom Pyramid of Amenemhat II, there is evidence from the annal stone of the king that foreigners from Canaan were used The main temple structure at Borobudur is constructed on three levels with a pyramid-shaped base replete with five square terraces, the trunk of a cone with three circular shaped platforms, and on the upper level, a grand monumental stupa. How big is the Borobudur Temple? The area of the temple is 2,500 m² A step pyramid or stepped pyramid is an architectural structure that uses flat platforms, or steps, receding from the ground up, to achieve a completed shape similar to a geometric pyramid. Step pyramids are structures which characterized several cultures throughout history, in several locations throughout the world. These pyramids typically are large and made of several layers of stone. The term refers to pyramids of similar design that emerged separately from one another, as there are no firmly established connections between the different civilizations that built them. Some detail facts and figures of CANDI BOROBUDUR is shown below:- 1) MONUMENT SIZE: 123m by 123m and 42 meter height. 2) NARRATIVE RELIEF:1,460 panels and decorative relief: 1,212panels. 3) BUDDHA STATUES IN OPEN NICHES:368 (Original 432) and 72 on top terraces.4) NUMBER OF GALLERIES: 4 (each has 2 wall panels: main wall andbalustrade) 5) TOTAL LENGTA OF VISUAL PANELS: Circa 2,500 meters 6) TOTAL VOLUME OF STONE USED: Circa 55,000 cubic meters. 7) TIME TO BUILD:perhaps 66 years, and 8) USUAGE PERIOD: Almost 200 years 1 Lundquist, J. M. (1995) 2 says that the top 2 terraces are not circular but eleptical and can be clearly seen from aerial photos of the structure- the third being definitely circular. What reason this was done for is unclear. Perhaps some structural calculations of that time. If seen from the air and from the small reproduction of it in the museum and it was made in the form of a Hindu Meru which is a vertical representation of the Sri Yantra. Apparently this was the shape of a Buddhist mandala. The height of the whole edifice before renovation was 42 meters. Now it is only 34.5 meters  since the lowest level has been used as a supporting base. Two ancient Ganesha statues are  at the entrance but there was a pool in front of the hotel in which you found a statue of Lakshmi which had a striking resemblance to the Chinese goddess of prosperity called Kuan. Prasat Thom of Koh Ker temple site Cambodia- another step pyramid The step pyramid is the basic design of 8th century Borobudur Buddhist monument in Central Java. However the later temples built in Java were influenced by Indian Hindu architecture, as displayed by the towering spires of Prambanan temple. In the 15th century Java during the late Majapahit period saw the revival of Austronesian indigenous elements as displayed by Sukuh temple that somewhat resembles a Mesoamerican pyramid, and also stepped pyramids of Mount Penanggungan. -------------------------------------------------------------------------------------------------------------- (PDF) Borobudur - A Splendid Zenith of World Heritage-https://www.researchgate.net/publication/326413314_Borobudur_-_A_Splendid_Zenith_of_World_Heritage Borobudur: The Top Plan and the Upper Terraces. East and West, 45(1/4), 283–304. http://www.jstor.org/stable/29757214  II HINDU BAYON ? Since Angkor Thom was so well fortified that later kings continued to use it as their royal city. While it was common for kings to build a new state temple to reflect their own religious affiliations, Jayavarman VII’s successors found it simpler to remodel the Bayon rather than remove it and build a new templeThe Bayon, has altered since the days of Jayavarman VII and his architects. Additions have rendered this because it was a popular temple.Later Hindu Kings added Hindu Images. This flip-flop makes it difficult to estimate who contributed what? However oit is preety clear that Angkor was a Hindu temple, the Bayon temples were built by the Mahayana Buddhist King Jayavarman VII, The question that remains unanswered is whose faces are shown on the towers facing the four directions. Are they the faces of the King, the Buddha or Brahma? Bayon is the Buddhist temple at Angkor. It was built a Buddhist temple by Mahayana Buddhist King Jayavarman VII. Below is picture of Bayon Temple. Within Angkor, there are numerous temples and structures such as Angkor Wat, the Bayon, Preah Khan, Ta Prohm and others, which are exemplars of Khmer architecture. Its the Angkor Wat that was a Hindu temple in early 12th century AD, built by King Suryavarman II (Reigned 1113 –1150 AD). But after Cham people of Vietnam under their King Jaya Indravarman IV, sacked the city in 1177 AD, King Jayavarman VII (Reigned: 1181 to 1218 AD) felt that Hindu Gods failed to protect the city and its people. Also especially because, Cham people who sacked the city were Hindus themselves. So after becoming King, King Jayavarman VII, converted Angkor Wat to Buddhist shrine, and many of its carvings and statues of Hindu deities were replaced by Buddhist art. King Jayavarman VII also created a new capital nearby, Angkor Thom. Angkor Thom means Great City. Here the King built several Buddhist temples and structures, where one of them was Bayon Temple, built in late 12th century AD. The faces on the Bayon temple is of King Jayavarman VII that was revealed by archaeologists after the comparison with the portrait statues of Jayavarman VII. The huge faces portray him in semi divine form as a Boddhisattva, an enlightened being conceived in Mahayana Buddhism who postpones entering Nirvana in order to remain on earth helping others towards salvation. Angkor Wat is not just a temple, it is a symbol of how religious community should act and behave. It is called a Hindu temple because it was built as a Hindu temple and it still is. You can still find Murti/statue of Lord Vishnu in Angkor Wat./ And devotees praying in front of it. Even Buddhist monks would pay their respects. Yes, Buddhist monk paying their respect to an ancient Murti of a Hindu God. To the right is Lord Buddha seated on Adishesha dragon , just as Lord Vishnu would recline on Anantha dragon.///Around the central shrine of the third level, there is a gallery along the entire perimeter (as well as for the other two levels) where there are other depictions of, Buddha statues and representations of the Naga (snake with seven heads). And of course you can also find the Murti/statue of Lord Buddha, probably constructed when Cambodia became a Buddhist country. Bali Shiva Heads/ Shiva statue 300 feet under sea Srilanka Trincomalee, Koneshwar temple 700 years Garuda Wisnu Kencana Cultural Park in Bali, Indonesia  Vishnu Flip Flop Jayavarman VII -  Mahaparamasaugata, c. 1122–1218), was king of the Khmer Empire. He was the son of King Dharanindravarman II (r. 1150–1160) and Queen Sri Jayarajacudamani.   He was the first king devoted to Buddhism, as only one prior Khmer king had been a Buddhist. He then built the Bayon as a monument to Buddhism. Jayavarman VII is generally most powerful of the Khmer monarchs by historians. His government built many projects including hospitals, highways, rest houses, and temples. With Buddhism as his motivation, introducedg a welfare state that served the physical and spiritual needs of the Khmer people Champa King Jaya Indravarman IV launched a surprise attack on the Khmer capital by sailing a fleet up the Mekong River, across Lake Tonlé Sap, and then up the Siem Reap River, a tributary of the Tonle Sap. The invaders pillaged the Khmer capital of Yasodharapura and put king Tribhuvanadityavarman to death. But in1178, when he was in his mid 50s, Jayavarman VI came to historical prominence by leading a Khmer army that ousted the invaders, He put an end to the disputes between warring factions and in 1181 was crowned king himself. Early in his reign, he probably repelled another Cham attack His conquest of Champa made it a dependency of the Khmer Empire for thirty years. Jayavarman expanded Khmer control of the Mekong Valley northward to Vientiane and to the south, down the Kra Isthmus. Jayavarman VIII - Paramesvarapada, one of the prominent kings of the Khmer empire. His rule lasted from 1243 until 1295, when he abdicated. One of his wives was Queen Chakravartirajadevi. He reverted to Hinduism from his father's religion of Buddhism attempted to destroy Buddhism while patronized Hinduism throughout his regime. Many of the Buddhist images were destroyed by him, re-established previously Hindu shrines that had been converted to Buddhism by his predecessor. Carvings of the Buddha at temples such as Preah Khan were destroyed, Bayon Temple was made into a temple of Shiva, and cast the central 3.6 meter tall statue the Mongol forces under the command of Kublai Khan attacked the Angkor empire in 1283. Imprisoned in 1281, 1283, he decided to pay tribute and buy peace and thus his rule survived. Jayavarman VIII suffered a devastating war against the Sukhothai Kingdom.  Jayavarman VIII was a Shivaite. Buddha into the bottom of a nearby well. He also endowed a Hindu shrine Mangalartha 1295, just before he was overthrown by his son-in-law Indravarman III (Srindravarman), a devout Buddhist and the kingdom reverted to Buddhism. Regnal titles Preceded by Indravarman II King of Cambodia 1243–1295 Succeeded by Indravarman III Bronze replica of one of the twenty-three stone images King Jayavarman VII sent to different parts of his kingdom in 1191. The Walters Art Museum First one has to understand that Hindu and Buddhist philosophies had a lot of influence on each other. Hindu society became more inclined towards pacifism after the arrival of Buddhism. Buddhist borrowed non -violence from Hinduism itself but turned it into a complete pacifist philosophy. Out of 10 major Ten Principal Disciples -  of Buddha 5 were Bhramins. Bhramins had a huge influence on building buddhist sites as well. Someone has written a answer about how Hindus encroached buddhist sites, sikh sites blah blah. Buddhist caves etc were not encroached. Most of the rumors about Buddhist temples being converted into Hindu temples, majority of which are in South India have been proven wrong by Archeological evidence. This Hindu — Buddhist conflict has been highly exaggerated in history. And no Buddhism and Jainism were not considered separate from Hinduism. There were different schools of Santana Dharma and Buddhism and Jainism were considered different schools just like Vaishnavas, Shivasim etc. And that's why whether someone was Buddhist or jain invaders called all of them Hindus. Then there is this myth about how Hinduism borrowed everything good it has from Buddhism. Please stop listening to your Marxist historians which make it look like Hinduism is bad and Buddhism is our saviour. Buddhism borrows it's philosophies from Hinduism while Hinduism offers more exploration, Buddhism only focuses on those philosophies and takes them in deep. Balaji temple and Sabrimala temple weren't Buddhist site. First let's talk about Sabrimala temple. Origins of Sabarimala temple There are many Sastha temples in South India and across the globe. As per the temple history, the Sastha temple at Sabarimala is one of the five Sastha temples founded by Lord Parasurama . The other Sastha temples in this group of five includes the Ayyappan Temples at:- Kulathupuzha, where the Sastha appears as a Balaka or child Aryankavu where the Lord appears as a Brahmachari or young man; Achankovil Shastha Temple, where the lord leads the Grihastha Ashrama life here and depicted along with his two wives – Purna and Pushkala Sabarimala, where the lord is depicted in the Vanaprastha or form of renunciation; Poonambala Medu, where the Lord appears as a yogi and where the "makaravilaku' is lit. In the 12th century, a prince of Pandalam Dynasty, called Manikandan, rediscovered the original path to reach Sabarimala. This Prince is considered an Avatar of Ayyappa, and is believed to have led a pack of Tigers to his Palace and then later disappeared to the Sabarimala temple. The temple was then renovated. In 1821 AD, the kingdom of Pandalam was added to Travancore. 48 major temples including the Sabarimala temple were also added to Travancore. The idol was erected in 1910. The temple was rebuilt after arson and vandalism in 1950 thought to have been carried out by Christians according to the police investigation. In 1969, the flag staff (dhwajam) was installed. The history behind the worshipping methods The customs of the pilgrims to Sabarimala are based on five worshipping methods; those of Shaivites, Shaktists, Vaishnavites, Buddhists and Jainists. At first, there were three sections of devotees – the devotees of Shakti who used meat, liquor and other drugs to worship their deity, the devotees of Vishnu who followed strict penance and continence, and the devotees of Shiva who partly followed these two methods. It was then that the Buddhists and Jainists entered, spreading the concepts of Ahimsa. Another name of Lord Ayyappa is Sastha which means Buddha. This is a prime example of the reach of the Buddhist beliefs to this part of the world. All these can be seen merged into the beliefs of pilgrims to Sabarimala. The chain the pilgrims wear comes from the Rudraksha chain of the Shaivites. The strict fasting, penance and continence is taken out of the beliefs of the Vaishnavites. Ahimsa is taken from the Jainists. The constant and repeated utterance of prayers reminds one of the Buddhists. The offering of tobacco to Kaduthaswamy can be considered to be taken from the Shaktists. Those who decide to go to Sabarimala need to observe strict celibacy. The procession of Malikappurathamma to Saramkuthy and her return without any exuberance shows one the patience, endurance and mental strength a man can achieve. The ghee filled coconuts in the blazing fire hearth symbolizes the burn off of one’s selfishness. A bath in river Pampa stands for driving away the sins one committed in his life. Buddhism and “Hinduism” intermingled. And that's how this confusion about this and that hindu temples being a buddhist temple arises. Most of the time Archaeological evidence has proven it to be wrong. Another reason for this confusion is that many hindu sites were actually converted into Buddhist site during Ashoka's time. Another thing someone wrote is how Buddhism is great philosophy which doesn't need to encroach any other philosophy. Yep that's why BTW many Hindu temples definitely have been converted to Buddhist temples in Myanmar, Cambodia and Vietnam.  There are some who believe that Tirupati Balaji Temple was an old Buddhist temple? This was a propaganda spread by the anti Hindus who quote from a book written by K. Jamanadas. Tirupati is always the abode of Lord Vishnu and it is the Bhu Loka Vaikunta. Cambodia has Hindu temples due to the influence of Hinduism in the region during the ancient times. The Hindu civilization, which was centered in India, had extensive trade and cultural contacts with Southeast Asia, including Cambodia, from as early as the 2nd century BCE. Bayon Temple is important for many reasons. It served as the first and only Buddhist temple constructed by the Angkor (Khmer) Empire. Additionally, its bas-reliefs depict important events like battles and pictures of everyday life, providing viewers with an idea of life in Cambodia during the 12th and 13th centuries. Bayon, the, Cambodian Buddhist pyramid temple constructed c. 1200 at the behest of Jayavarman VII (1181–c. 1220), who had broken with Khmer tradition and adopted Mahāyāna Buddhism. Description of Bayon The third level is why this temple is so famous – it consists of a circular setting, from which arise 54 towers and 216 faces which have been carefully carved. During the time this temple was being built, the Khmer Empire was split into 54 regions. The Bayon Temple is smaller than Angkor Wat. Its area is not big, modest 600×600 meter. From a distance, it does not impress, and looks more like a shapeless heap of stones. What does the face of Bayon mean? Design of Bayon Temple-----Shiva to right Some scholars think that they are King Jayavarman VII while other theories suggest that they are the face of a Bodhisattva (Buddhism's compassionate and enlightened being) or a combination of Buddha and Jayavarman. Do they depict Buddhist or Hindu deities, or do they depict King Jayavarman VII smiling over his empire? Inscriptions from the temple along with its name could aid in our understanding of the identity of the four-faced figures; however, it has been presumed by scholars that such inscriptions were destroyed by successive rulers who took over Angkor Thom after the death of Jayavarman VII.  Bas-relief of Shiva, inner gallery, Bayon Temple, Angkor Thom (photo: Gary Todd, CC0) he Buddha seated on the serpent Muchalinda, shown here soon after it was excavated in the early 1930s Joyce Clark, ed., Bayon: New Perspectives (Bangkok: Riverbooks, 2007). Due to our lack of understanding of the particular practice of Buddhism and corresponding iconography under Jayavarman VII Scholars have speculated that the monumental faces that greet visitors at the entrance gates of Angkor Thom and at Bayon represent the Mahayana bodhisattva, Avalokiteshvara; the Tantric, Buddha Vajrasattva; or the Hindu deities, Brahma and Shiva, among others.  III VICTORY GARLAND of Jayavarman VII--BAYON The word ENIGMATIC means someone or something that is mysterious and difficult to understand. Synonyms: mysterious, puzzling, obscure, baffling. Welcome to Siem Reap, Cambodia, a city brimming with ancient wonders and architectural marvel. Among the breathtaking temples of the Angkor Archaeological Park, one stands out for its mystical allure – the magnificent Bayon Temple. In this SEO post, we will take you on a journey to explore the enigmatic beauty of Bayon Temple, allowing you to unravel the secrets of Cambodia's past. Visiting Bayon Temple is a journey back in time, an encounter with the secrets and legends of Cambodia's ancient past. The enigmatic stone faces, the intricate carvings, and the sacred spaces all contribute to the temple's unique allure. As you explore its magnificent architecture, you'll find yourself immersed in the vibrant history of the Khmer empire.Unravel the mysteries, embrace the spiritual ambiance, and capture the essence of this extraordinary Many have tried to unravel the mysteries of this historical site. Bayon Temple and its hidden wonders transport you to a bygone era, forever etching unforgettable memories in your heart and mind. Bayon Temple is more than just an architectural masterpiece; it is a portal to Cambodia's rich history. Built in the late 12th century by King Jayavarman VII, it served as the state temple of the Khmer empire and symbolized the king's dedication to Buddhism. Walking through its ancient corridors, you can almost feel the echoes of the past and gain a deeper understanding of the cultural and religious significance of the Khmer civilization. Unveiling the Stone Faces: Bayon Temple, part of the sprawling Angkor Thom complex, is renowned for its iconic stone faces that gaze out in all directions. As you step into this sacred site, you'll be greeted by the sight of massive stone towers adorned with over 200 serene and enigmatic faces. These majestic faces are said to represent bodhisattva Avalokiteshvara or perhaps the king who built the temple, adding an air of mystery and spiritual significance to the temple. Exquisite Architectural Splendor: Beyond the stone faces, Bayon Temple captivates visitors with its intricate carvings and architectural grandeur. Explore the labyrinthine corridors adorned with bas-reliefs depicting scenes from daily life, battles, and mythological stories. Marvel at the detailed craftsmanship that has withstood the test of time, as every surface of the temple seems to come alive with symbolic artistry and cultural significance. Sacred Spaces and Hidden Passages: Step into the heart of Bayon Temple and discover its sanctuaries and prayer halls, where ancient rituals and ceremonies once took place. Explore the upper terraces and wander through the hidden passages, creating a sense of adventure and exploration. As you navigate the temple's nooks and crannies, you'll uncover hidden bas-reliefs and find yourself lost in the wonders of the Khmer civilization. King Suryavarman (Sun Shield) II, builder of the great Angkor Wat, died in 1150. He was succeeded by Dharanindravarman II, who ruled until 1160. Due to the absence of Jayavarman VII, Yashovarman II succeeded the throne, who was himself overthrown by Tribhuvanadityavarman (Protegee of the Sun of three worlds), assumed to be an usurper. In 1177, the Chams, led by Jaya Indravarman IV, invaded and Angkor was sacked.  Nonetheless, this date, not to mention the event itself, has been questioned by Michael Vickery, who doubts the reliability of the Chinese sources for this periodIn 1181 Jayavarman VII became king after leading the Khmer forces against the Chams  Jayavarman VII then exacted vengeance against Champa in 1190, for the earlier raid in 1177. Originally a Hindu temple, the Bayon(Jayagiri) was the centrepiece of Jayavarman VII's massive program of monumental construction and public works. However, the local Khmer who worked on the restoration of the temple were responsible for its final name change. The workers mispronounced the name as “Bayon” instead of “Banyan” and the name stuck. Banyan is a Holy Tree for the \hindus. In Hinduism, the leaf of the banyan tree is said to be the resting place for the god Krishna. In the Bhagavat Gita, Krishna said, "There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas." (Bg 15.1) Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. Vat Purnima is a Hindu festival related to the banyan tree. Vat Purnima is observed by married women in North India and in the Western Indian states of Maharashtra, Goa, Gujarat. During the three days of the month of Jyeshtha in the Hindu calendar (which falls in May–June in the Gregorian calendar) married women observe a fast and tie threads around a banyan tree and pray for the well-being of their husbands.[19] Not to be left behind, in Buddhism's Pali canon, the banyan (Pali: nigrodha)  is referenced numerous times. Typical metaphors allude to the banyan's epiphytic nature, likening the banyan's supplanting of a host tree as comparable to the way sensual desire (kāma) overcomes humans. Its 54 Gothic towers are decorated with 216 gargantuan smiling faces of Avalokiteshvara, and it is adorned with 1.2km of extraordinary bas-reliefs incorporating more than 11,000 figures. The upper level of Bayon was closed for restoration when we visited and is not scheduled to reopen until 2022. Constructed in the heart of Angkor Thom, the Bayon Temple was intended to represent Mt. Meru on earth. Bayon, the, Cambodian Buddhist pyramid temple constructed c. 1200 at the behest of Jayavarman VII (1181–c. 1220), who had broken with Khmer tradition and adopted Mahāyāna Buddhism. Khmer temples thus often portray the ruling king incarnated as the god, whose shrines are within a monument on earth that models the design of the cosmos and heavens. The faces depicted on the Bayon towers clearly resemble faces on known portrait statues of Jayavarman VII. Bayon was built in the late 12th or early 13th century with the exact date being unknown. It was constructed well after Angkor Wat by a century or so and whilst not the last temple built in Angkor, it was certainly the last of the large state temples to be built.2 The Bayon is also known as the temple of faces for the 216 serene faces sculpted on its towers. Initially, the faces were believed to represent the four-headed Brahma, the Hindu God of Creation. It was later established that the faces belong to Lokeshwara or Avalokiteshvara, the bodhisattva of compassion.20-Sept-2022 A pediment found in 1925 depicting an Avalokitesvara identified the Bayon as a Buddhist temple. This discovery moved the date of the monument ahead some 300 years to the late twelfth century. Since Bayon Temple was constructed in stages over a span of many years, it appears to be a bit of an architectural jumble. When seen from a distance, it can seem like a rather formless pile of stone, while the interior is a maze of galleries, towers and passageways on 3 different levels. There are many reasons why the Bayon Temple is an enigma. The first is the name of the temple, or rather our lack of knowledge of how people referred to the structure which would have thrown some light on the origins. For example the modern name Angkor Wat, alternatively Nokor Wat, means "Temple City" or "City of Temples" in Khmer. Angkor meaning "city" or "capital city", is a vernacular form of the word nokor , which comes from the Sanskrit/Pali word nagara (Devanāgarī: नगर). It's sometimes called Jayavarman's Temple, in honour of the Khmer king who ordered its construction. It's best known for its many towers with gently smiling . faces resembling the builder. The Bayon was the state temple of King Jayavarman VII, built at the end of the 12th century. It is a mountain temple built to represent Mount Meru, Defeat of the CHAMs and the CORONATION of Jayavarman In 1177 and again in 1178, the Cham invaded the Khmer Empire. In 1177, Champa King Jaya Indravarman IV launched a surprise attack on the Khmer capital by sailing a fleet up the Mekong River, across Lake Tonlé Sap, and then up the Siem Reap River, a tributary of the Tonle Sap. The invaders pillaged the Khmer capital of Yasodharapura and put king Tribhuvanadityavarman to death. Also in 1178, when he was in his mid 50s, 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. 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 himself. Early in his reign, he probably repelled another Cham attack and quelled a rebellion of the vassal Kingdom of Malyang (Battambang). He was greatly helped by the military skill of refugee Prince Sri Vidyanandana, who also played a part in the subsequent sacking and conquest of Champa (1190–1191). His conquest of Champa made it a dependency of the Khmer Empire for thirty years.  Jayavarman expanded Khmer control of the Mekong Valley northward to Vientiane and to the south, down the Kra Isthmus. Neither are there words to quite describe the mysterious atmosphere inside the entire Bayon complex that suggests a fragile sense of balance between destruction and quietude. Takeshi NakagawaWaseda University, Field Director of Japan-APSARA project The Bayon is a highly dense, three-dimensional complex with the main structure of the temple having a large terrace projection on the east front and a rectangular ground plan that measures approximately 130 m wide along the front and 140 m along its sides. It is enclosed by the outer gallery, the cruciform has vast numbers of massive faces of dieties that are difficult to define as either sculpture or architecture. The 43 m high central tower, having an oval ground plan, is joined by groups of numerous halls and towers on an elaborately structured three-tiered terrace, some arranged in orderly fashion in the four directions – north, south, east and west – and others with versatile flexibility. In spite of the fact that almost half the stone masonry of the central tower has collapsed, it nevertheless rises straight up into the sky and valiantly commands a broad view into the far distance. Indeed, throughout the intricate structure of the Bayon, roof and stone masonry walls are on the verge of collapse, bearing eloquent gallery and the inner gallery, the last of which was built in later years and composed of corner galleries. There is diversity and distinctiveness in the 173 faces of Deva / Devata / Asura images (more than 181 faces at the time of initial construction) that are carved in a total of fifty-two deity-faced towers. Each face not only differs from the others in size, position, height and appearance. Three guardian deities are: Devata -Devata as the deity to protect the main deity enshrined in the central tower of the Bayon, Asura- Asura as the deity to protect the perimeter of the temple Deva- Deva as a neutral deity These are also found contained in the ‘Churning of the Sea of Milk’ in the gallery of Angkor Wat but here in bayon they are ingeniously arranged inside the complex and at the entrances to the temple to produce a new structural style that distinguishes Bayon from Angkor; so that the Bayon represents a multilayered world protected in its entirety by the deities.Royal authority legitimized. The bas-reliefs carved on the walls of the inner and outer galleries, which distinctly characterize the Bayon, also hold significant meaning. Centred on the beliefs of Jayavarman VII himself (who ruled from around 1181 to 1219) and the royal family, the bas-reliefs on the front wall of the inner gallery show the succession of kings and their legitimacy of rule and authority. A.the north and west walls respectively depict stories that artfully contain motifs relating to the legends of Shiva and Vishnu, B. South wall is thought to have been planned around a Buddhist theme. Since it had religious images and the French didn’t know the original name at the time, they chose to call it Banyan Temple when they arrived.Because there were so many depictions of Buddhism there, they gave it the name Banyan temple (i.e. the Buddha is said to have attained enlightenment under the Banyan tree). A pronunciation error occurred when native Khmer workers arrived to renovate the Banyan temple, leading to the creation of Bayon. Another view on Bayon is that it was named in 1880 by Etienne Aymonier. According to his report, Bayon is the Latin term for what he had seen written in Khmer as “Bayânt,” which he believed was most likely a distorted form of the Pali Vejayant or Sanskrit Vaijayant, the name of the heavenly palace of Indra, of which the Bayon was thought to be the terrestrial counterpart. The Vaijayanti (Sanskrit: वैजयन्ति, lit. Victory Garland and not 'garland of victory') is a mythological garland or elemental necklace, primarily associated with Vishnu. Employed in its worship as a garland, this object is also called the Vaijayantimala, or the Vanamala. The latter makes no sense. In Sri Vaishnava tradition, the poet-saint Thondaradippodi Alvar is regarded to be a manifestation of the Vanamala. In the Skanda Purana, Varuna presents Lakshmi with the garland as a wedding gift. According to the Vishnu Purana, the garland prominently displays five precious gemstones: emerald, sapphire, ruby, pearl, and diamond. These correspond with the five classic elements commonly named earth, water, fire, air, and ether respectively. In the Shiva Purana, Vishnu offers his garland to his son-in-law Kartikeya, before his battle with the asura Taraka.The Garuda Purana includes a prayer known as the Vishnu Panjaram, which includes the following verse: "Taking up Vaijayanti and Srivatsa, the ornament of thy throat do thou protect me in the north-west, O god, O Hayagriva. I bow unto thee". The Vaijayanti, Karnataka/ Garuda the vehicle of Vishnu Vaijayanti finds a mention in Vishnu Sahasranama, a stotram dedicated to Vishnu in the Mahabharata, as vanamali (forest flowers).The garland of victory is mentioned in the Mahabharata, as made of never-wilting lotuses. Jayavarman VII, posthumous name of Mahaparamasaugata (c. 1122–1218), was king of the Khmer Empire. He was the son of King Dharanindravarman II (r. 1150–1160) and Queen Sri Jayarajacudamani. [2] He was the first king devoted to Buddhism, as only one prior Khmer king was a Buddhist. He then built the Bayon as a monument to Buddhism. Jayavarman VII is generally considered the most powerful of the Khmer monarchs by historians.[3] His government built many projects including hospitals, highways, rest houses and temples. With Buddhism as his motivation, King Jayavarman VII is credited with introducing a welfare state that served the physical and spiritual needs of the Khmer people.  Bronze replica of one of the twenty-three stone images King Jayavarman VII sent to different parts of his kingdom in 1191. The Walters Art Museum. Over the 37 years of his reign, Jayavarman embarked on a grand program of construction that included both public works and monuments. As a Mahayana Buddhist, his declared aim was to alleviate the suffering of his people. One inscription tells us, "He suffered from the illnesses of his subjects more than from his own; the pain that affected men's bodies was for him a spiritual pain, and thus more piercing." This declaration must be read in light of the undeniable fact that the numerous monuments erected by Jayavarman must have required the labor of thousands of workers, and that Jayavarman's reign was marked by the centralization of the state and the herding of people into ever greater population centers. Historians have identified many facets in Jayavarman's intensive building program. In one phase, he focused on useful constructions, such as his famous 102 hospitals, rest houses along the roads, and reservoirs. Thereafter, he built a pair of temples in honor of his parents: Ta Prohm in honor of his mother and Preah Khan in honor of his father Finally, he constructed his own "temple-mountain" at Bayon and developed the city of Angkor Thom around it.  He also built Neak Pean ("Coiled Serpent"), one of the smallest but most beautiful temples in the Angkor complex, a fountain with four surrounding ponds set on an island in that artificial lake. Ta Prohm In 1186, Jayavarman dedicated Ta Prohm ("Ancestor Brahma" or " Eye of Brahma") to his mother. An inscription indicates that this massive temple at one time had 80,000 people assigned to its upkeep, including 18 high priests and 615 female dancers. Angkor Thom and Bayon Angkor Thom ("Grand Angkor" or "Angkor of Dham(ma)") was a new city centre, called in its day Indrapattha. At the centre of the new city stands one of his most massive achievements—the temple now called the Bayon, a multi-faceted, multi-towered temple that mixes Buddhist and Hindu iconography. Its outer walls have startling bas reliefs not only of warfare but the everyday life of the Khmer army and its followers. These reliefs show camp followers on the move with animals and oxcarts, hunters, women cooking, female traders selling to Chinese merchants, and celebrations of common foot soldiers. The reliefs also depict a naval battle on the great lake, the Tonle Sap. Popular Icon Jayavarman VII's bust has been a favorite of Khmer households and a masterpiece of the National Museum for many years. The recent discovery of portions of the rest of his statue confirmed speculations about his spiritual aura as a sovereign. Jayavarman VII is commonly depicted with both his arms amputated. Jayavarman died around 1218. He was succeeded by Indravarman II, who died by 1243. Indravarman was succeeded further by Jayavarman VIII, a Shivaite. He embarked on the destruction or defacement of Jayavarman VII's Buddhist works. The niches all along the top of the wall around the city contained images of the Buddha, and most of these were removed. This included the great statue of Buddha at Bayon, and the Buddha images in Angkor Thom, which were converted into linga. The Bayon was the state temple of King Jayavarman VII, built at the end of the 12th century. It is a mountain temple built to represent Mount Meru, the center of the universe in Hindu and Buddhist cosmology. The King had the temple constructed in the center of Angkor Thom, the 9 km2 large capital city of the Khmer empire. Four roads from the four entrance gopuras of Angkor Thom lead directly to the temple. Unlike most Khmer temples, the Bayon is not surrounded by a moat and walls with gopura entrance gates. Archaeologists believe that instead the moat and walls of Angkor Thom served as the temple’s line of defense. Buddhist temple with separate shrines for Vishnu and Shiva The Bayon was built as a Buddhist temple. A statue of the main idol, a seated Buddha image sheltered under the hoods of the snake Mucalinda, was discovered in a pit under the main shrine. Turned into a Hindu temple A few decades after the death of King Jayavarman VII, the temple was turned into a Hindu temple when King Jayavarman VIII reverted the official Khmer religion back to Hinduism; images of the Buddha were destroyed or turned into Hindu images. Shrine for Vishnu and Shiva Although the Bayon was a Buddhist temple, other Gods were also worshipped. Separate shrines were dedicated to Vishnu and Shiva, while countless other deities were worshipped. Complicated design The Bayon is best known for the mysterious faces on its many towers. Due to its many alterations over time, the structure is of a very complicated design and has a cluttered feel, with the many towers and other structures cramping the monument. The Bayon has three enclosures. The galleried 3rd and 2nd enclosure, and the inner enclosure, which contains the 3rd floor platform with the central sanctuary. Two concentric galleries are sculpted with bas reliefs. The inner galleries contain mainly religious and mythological scenes, while the outer galleries mainly show historical events, battles and scenes from daily life. Tour to Angkor Wat Hindu temple in Cambodia - At the access to the great temple of Angkor Wat there are the statue of the mythical Naga, the seven-headed serpent protector of Buddha, and the statue of the guardian lion. Angkor Wat in Khmer language means "Temple of the City" and it was built during the twelfth century AD by King Suryavarman II in order to create a huge mausoleum where he could be worshipped after his death, dedicating it to God Vishnu as well. The temple of Angkor Wat is surrounded on four sides by a large moat full of water, with the inner perimeter of nearly 4 kilometers. You can enter the temple by a long embankment paved with stone. After the long embankment, you reach the entrance that allows access to the first courtyard of the huge archaeological complex of Angkor Wat. You can immediately see the first beautiful sculptures of female figures, called devatas, which dominate everywhere along the walls of the temple of Angkor Wat. As said before about Angkor Thom, the real reason why Khmer women are so frequently depicted is still not entirely clear to archaeologists; it is believed, however, that they represent the goddesses and who don’t only have a simple function of decoration. After the outer wall, you enter the courtyard where the great towers of the central building appear in all their majesty. Angkor Wat photos. In the courtyard there are small buildings which were probably library. The handrail present along the drive once again represents the Naga, the body of a snake which terminates at one end with the characteristic seven heads. Along the corridors there are immense low-reliefs representing mainly religious and funeral scenes. The climb to the first level of Angkor Wat. Some views of the inner courtyard, taken from the first level. The central part of the first level contains a large swimming pool with stairs that were used to enter and come out easily from water. Then I go to the second level, where you can observe the great towers summit whit their central shrine./Photo of devatas. Everywhere there are beautiful low-reliefs depicting Khmer women in detail./On the terrace of the second level, there are plenty of female low-reliefs. Much of the temple of Angkor Wat is built in sandstone, relatively easy to work as rather soft. Looking closely at the sculptures, you can see the grains of sand that make up the sandstone itself. The third level of the temple of Angkor Wat, where there is a beautiful panoramic view of the temple itself and the jungle that surrounds it. The inner part of the third level contains the central shrine and the large tower which rises up to 43 meters (65 meters if it is measure from the ground level). The Hindu Gods or devata are also carved on the facade of the large central tower. Around the central shrine of the third level, there is a gallery along the entire perimeter (as well as for the other two levels) where there are other depictions of women, Buddha statues and representations of the Naga (snake with seven heads). Coming back and going down to the first level, I come across a beautiful low-relief representing heaven, purgatory and hell. Back in the courtyard, I find other buildings that were used as a library. In the courtyard there is also a funerary monument according to the Buddhist religion. Coming out from the central building of Angkor Wat to the large outdoor courtyard.Angkor Wat tour ends with a beautiful view towards the central building, which is reflected in a pond. 25