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CHAPTER 1: INTRODUCTION
1.1. Statement of problem:
Even though Hinduism is no longer the state religion in Cambodia nowadays, during the
trip to Siem Reap and Phnom Penh of the country, the manifestation of Hinduism is still very
varied in these two cities. This manifestation is obvious and practical enough to prove that the
impact of Hinduism still has on Cambodian life nowadays, yet it has been not mentioned much
throughout the previous articles, most of which were focused on Hindu temples in Angkor
complex instead.
1.2. Statement of purpose:
From the problem drawn during the field trip to Siem Reap and Phnom Penh in Cambodia,
this research is aimed at giving readers a general but clear and systematic view of how Hinduism
influences Cambodian civil engineering in the two cities.
1.3. Significance of study:
There has been a great number of Internet articles written about the influence of Hinduism
on the great works of architecture in Cambodia such as the temples in Angkor complex.
However, there is very little information about how Hinduism influences practically and closely
on Cambodian civil engineering. As a result, the research is made to show in a rather complete
system of how Hinduism has influence on Cambodian civil engineering in Siem Reap and
Phnom Penh.
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CHAPTER 2: LITERATURE REVIEW
2.1. Definition of civil engineering:
Generally, civil engineering is the branch of engineering that specializes in the design and
construction of structures. Specifically, it is the planning and building of things such as roads,
bridges, dams, canals and public buildings and is not used for military or religious purposes.
Civil engineering takes place on all levels: in the public sector from municipal through to
national governments, and in the private sector from individual homeowners through to
international companies.
2.2. Hinduism in Cambodia:
2.2.1. The heart of Hinduism:
Hinduism is a collection of religious beliefs that developed slowly over a long period of
time. About 80 percent of India's population regard themselves as Hindus and 30 million more
Hindus live outside of India. There are a total of 900 million Hindus worldwide, making
Hinduism the third largest religion (after Christianity and Islam).
From time to time, scholars have tried to organize the many popular cults, gods, and
traditions into one grand system of belief. However, Hinduism – unlike religions such as
Buddhism, Christianity, or Islam - cannot be traced back to one founder with a single set of
ideas. Hinduism is said to have developed based on Brahmin (also called Brahmana), a
traditional religion in ancient India for 40,000 years. Hinduism embraces a great diversity of
beliefs. These Hindu beliefs include: the authority of the Vedas (the oldest Indian sacred texts)
and the Brahmans (the priestly class); the existence of an enduring soul that transmigrates from
one body to another at death (reincarnation); and the law of karma (the universal law of cause
and effect) that determines one’s destiny both in this life and the next. The Hindu worldview is
grounded in the doctrines of samsara (the cycle of rebirth) and karma, and fundamentally holds
that one's actions (including one's thoughts) directly determine one's life, both one's current life
and one's future lives.
Like Brahmin, Hinduism divides society into classes include: Brahmins (all priests),
Kshatriyas (lords, nobles), Vaisyas (landowners, merchants), and Sùdra (peasants, poor people,
slaves). It is believed that a person who is born in which class will be there forever and cannot be
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changed from this life to the next until he or she reaches the goal of moksha, meaning releasing
from the cycle of rebirth.
Many, but not all, Hindus hold that the cosmos is populated by numerous deities and
spiritual beings — gods and goddesses, or devas — who actively influence the world and who
interact with humans. The tradition is typically divided into four major sects: Shaiva (devotees of
the god Shiva), Vaishnava (devotees of the god Vishnu), Shakta (devotees of the goddess), and
Smarta (those who understand the ultimate form of the divine to be abstract and all
encompassing, Brahman). Most Hindus worship one or more deities. Hindus have a multitude of
gods and goddesses that symbolize the one abstract Supreme Being or Brahman. The most
fundamental of Hindu deities are the Trinity of Brahma, Vishnu and Shiva. But many other gods
such as Ganesha, Krishna, Rama, and goddesses like Lakshmi, Durga, Kali and Saraswati top the
popularity chart with Hindus across the world. Followings are the most important Hindu deities
and symbols that are worshipped popularly throughout the world.
No.
Name of
deity or
symbol
Description Image
1 Brahma
Also called the Creator, Brahma
grew in a lotus out of the navel of
the sleeping Vishnu. The daily
alternation of light and dark is
attributed to the activities of
Brahma.
4
2 Vishnu
The peace-loving deity of the
Hindu Trinity, Vishnu is the
Preserver or Sustainer of life with
his steadfast principles of order,
righteousness and truth.
3 Shiva
Also called the Destroyer, Shiva is
the most powerful and fascinating
deity of Hinduism, who represents
death and dissolution.
4 Ganesha
The son of Shiva and Parvati,
Ganesha is depicted having a
curved trunk and big ears, and a
huge pot-bellied body of a human
being. He is the lord of success and
destroyer of evils and obstacles. He
is worshipped as the god of
knowledge, wisdom, and wealth.
5
5 Garuda
Garuda is depicted as having the
golden body of a strong man with a
white face, red wings, and an
eagle’s beak and with a crown on
his head. This ancient deity is said
to be massive, large enough to
block out the sun.
6 Rama
Rama, the perfect avatar of the
Supreme Protector Vishnu, is an
all-time favorite among Hindu
deities. The most popular symbol
of chivalry and virtue, Rama is
“the embodiment of truth, of
morality, the ideal son, the ideal
husband, and above all, the ideal
king." He is widely believed to be
an actual historical figure, a "tribal
hero of ancient India", who
exploited from the great Hindu
epic of Ramayana or The Romance
of Rama.
6
7 Hanuman
Hanuman, the mighty ape that
aided Lord Rama in his expedition
against evil forces, described in
Ramayana epic, is one of the most
popular idols in the Hindu
pantheon. Believed to be an avatar
of Lord Shiva, Hanuman is
worshipped as a symbol of
physical strength, perseverance and
devotion. In times of trouble, it is a
common faith among Hindus to
chant the name of Hanuman or sing
his hymn, "Hanuman Chalisa".
8 Lakshmi
Goddess Lakshmi means "Good
Luck" to Hindus. She is the
goddess of wealth and prosperity,
both material and spiritual. She is
the household goddess of most
Hindu families, and a favorite of
women. Lakshmi is depicted as a
beautiful woman of golden
complexion, with four hands,
sitting or standing on a full-
bloomed lotus and holding a lotus
bud, which stands for beauty,
purity and fertility. Sita, a character
appeared in Hindu epic, Ramayana,
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and a consort of the Hindu God
Rama, is an avatar of the goddess,
Lakshmi.
9 Naga
Naga in Hinduism is a serpent
king, a mythic multi-headed
serpent (five, seven or nine heads),
one of the most significant
characters in Hinduism mythology.
Naga is considered nature spirits,
protecting bodies of water such as
rivers, lakes, seas, springs and
wells.
10 Apsara
Apsara is a beautiful and
supernatural female being, related
to the Hindu legend as the “elixir
of immortality”. She is youthful
and elegant, and superb in the art
of dancing.
8
11 Hayagriva
Hayagriva is an avatar of Supreme
Hindu God Vishnu, who is
depicted having a horse’s head and
body of a human being. He is
worshipped as the god of
knowledge and wisdom.
12 Mount Meru
The Hindus also use the image of
Mount Meru in most of Hindu
temples’ design as a ritual way to
pay their homage to Hindu gods
and goddesses. Mount Meru, also
called “Sumeru” (excellent Meru),
or “Mahameru” (great Meru), is a
sacred mountain in Hinduism and
is considered to be the center of all
the physical, metaphysical and
spiritual universes. It is also the
abode of Lord Brahma and the
Demi-Gods of Hinduism.
9
13 Elephant
As a religious symbol, the elephant
represents royalty, power, wisdom,
fertility, longevity and more. The
main use of the elephant in Hindu
art is in the representation of
Ganesha, the great Hindu god.
Therefore, the elephant is highly
favored in Hinduism. In countries
such as Laos, Cambodia, and
Thailand, the elephant is believed
to be responsible for watering the
fields. Lord Indra, The Rain and
Storm God, is sometimes depicted
riding on an elephant with a
lightning bolt on his forehead.
In the list above there are gods appearing in ancient Indian epic include Rama, Hanuman
and Sita. That is Ramayana. The Ramayana is one of the two great epics of India, the other
being the Mahabharata. Ramayana told the story about Rama, prince of Ayodhya, won the hand
of the beautiful princess Sita, but was exiled with her and his brother Laksmana for fourteen
years through the plotting of his stepmother. In the forest, Sita was abducted by Ravana, and
Rama gathered an army of monkeys with the help of the king monkey Hanuman and bear to
search for her. The allies attacked Lanka, killed Ravana, and rescued Sita. In order to prove her
chastity, Sita entered fire, but was vindicated by the gods and restored to her husband. After the
couple's triumphant return to Ayodhya, Rama's righteous rule (Ram-raj) inaugurated a golden
age for all mankind.
The religious life of many Hindus is focused on devotion to a god or several gods. This
devotion usually takes the form of rituals associated with sculptures and images of gods in home
shrines. More philosophically-minded Hindus ignore the gods altogether and seek realization of
the self through intense meditation. Still others focus primarily on fulfilling the social and moral
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duties appropriate to their position in life. These various approaches are regarded as equally
valid, and in fact are formally recognized as three paths (margas) to liberation: bhaktimarga (the
path of devotion), jnanamarga (the path of knowledge or philosophy), and karmamarga (the
path of works and action).
Hindu religious practices center on the importance of fulfilling the duties associated both
with one's social position and one's stage of life. With regard to the latter, traditional Hindus are
expected to pass through four stages (ashramas) over the course of their life:
 Brahmacharga, which takes place during the school years, is focused on acquiring
knowledge and developing character;
 Grastha, the middle years, is focused on worldly pursuits and pleasures such as marriage,
family and career;
 Vanaprastha, when one's children reach adulthood, is a time of increased focus on
spiritual things; and
 Sanngasu, in the last years of life, one may abandon the world entirely for a life of
contemplation.
All stages of life for the Hindu, however, involve religious rituals and practices. Some of
the major Hindu practices are Ayurveda (an ancient Hindu system of medicine), Hatha Yoga
(practice of meditative movement), Kudalini yoga (a tantric form of yoga), Namaste Greeting
(bringing together palms of hands before the heart, and lightly bowing the head), Puja or Pooja (a
religious ritual which some Hindus perform every morning after bathing and dressing but prior to
taking any food or drink), etc.
It has been said that Hindus have a holiday for everyday of the year, but even that may be
an understatement. Exactly how many Hindu festivals are celebrated is not known, but one
scholar of Hinduism has listed more than a thousand different Hindu festivals. In general, Hindu
festivals "are intended to purify, avert malicious influences, renew society, bridge over critical
moments, and stimulate or resuscitate the vital powers of nature." They include a wide variety of
rituals, including worship, prayer, processions, magical acts, music, dancing, love-making,
eating, drinking, and feeding the poor.
Major festivals likely to be observed by most Hindus are:
 Holi: the festival of colors and spring (February-March)
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 Mahashivaratri (Shiva Ratri): the night sacred to Shiva (February-March)
 Rama Navami: the birthday of Lord Rama (April)
 Krishna Jayanti: the birthday of Lord Krishna (July-August)
 Raksābandhana: the renewing bonds between brothers and sisters (July-August)
 Kumbh Mela: the pilgrimage every 12 years to four cities in India (July-August; last one
in 2003)
 Ganesha-Chaturthi (Ganesha Utsava): the festival of Ganesh (August-September)
 Dassera: the victory of Rama over the demon king Ravana (September-October)
 Navaratri: the festival of Shakti (in Bengal) or Rama's victory over Ravana (South India)
(September-October)
 Diwali: the festival of lights and Laksmi (September-October)
2.2.2. The development of Hinduism in Cambodia:
Archaeological data has revealed that the area now called, “Cambodia”, was inhabited by
human beings at least 40,000 years ago. Cities developed along the coast in the centuries before
and after the birth of Christ. Traders from India, increasingly adventurous as seafarers from the
1st century AD, carry Hinduism through south-east Asia. On the mainland (Burma, Cambodia
and the southern part of Vietnam) and in the islands (Sumatra and Java), Hindu kingdoms were
established. According to Cambodian history, the first Hindu kingdom was established called
Funan. Funan gained more advantage in development than its neighbor Chenla in the north of
Cambodia. However, Funan met a great depression and lost its territory to Chenla in the 6th
century which marked the initiation of the pre-Angkor period. Isnavarman I, the last king of
Chenla, gave order to build many Hindu temples, one of them was Sambo Prei Kuk, near
Kampong Thom province nowadays.
In 802 AD, the king Jayavarman II initiated the glow of Angkorian monarch, showed his
authority by taking linga as the royal object of worship, and clearly implied his ideal of universal
lord. He renamed capital Rolous to Hariharalaya to pay homage to Shiva and Vishnu, two of the
three Trinity Gods of Hinduism.
In later centuries impressive Hindu temples are built such as Preah Kor, East Lake Baray,
and Phnom Bakheng. After the capital was moved from Rolous to Angkor, the Khmer dynasty
got its breakthroughs about territory, politics, and economy. The Khmer royal built many great
12
Hindu temples included Ta Keo, Banteay Srey, Baphuon, and West Lake Baray. The zenith of
Hinduism, however, was actually marked by the legendary king Suryavarman II in 12th
century.
He gave order to build the greatest Hindu temple Angkor Wat, and some other temples like
Thommanon, Beoung Melea, and Banteay Samre.
After the king Tribhuvanadityavarman took the crown, the Khmer dynasty fell into hole of
depression. In 1177, Tribhuvanadityavarman was killed by the Chenla and the Khmer kingdom
was under the reign of the Chenla for four years until the legendary king Jayavarman VII
defeated the Chenla in 1181. Nevertheless, it was then putting an end to Hinduism as the king
Jayavarman VII took Mahayana Buddhism as state religion. He was known as the king of
building temples. The campaign to build the temples was unprecedented and carried out at
breakneck speed. Hundreds of temples were built in period of nearly forty years included Bayon,
Angkor Thom, Ta Prohm, Banteay Kdei, Preah Khan and other great temples. Campaign of
building temples was stopped as the king Jayavarman VII died in 1220.
Hinduism had chance to stand in Cambodia during the reign of the king Jayavarman VIII.
However, when the king Jayavarman VIII died, Theravada Buddhism was introduced into
Cambodia, and has become the state religion of Cambodia until these days.
2.2.3. The decussating of Hinduism and Theravada Buddhism in Cambodia:
After having the fundamental knowledge about Hinduism in Cambodia, one should notice
that there is some decussating between Hinduism and Theravada Buddhism in the country. The
problem is whether the deities such as Brahma, Naga, Apsara or Garuda belong to Hinduism or
Theravada Buddhism, for the fact that they have appeared in the texts of both religions.
In the original Buddhism, Dharma, there is no support for the veneration to gods or deities.
Buddha advocates the idea that god or deity cannot help human beings overcome their pains and
sufferings. Human beings have to use their own human mind in order to get rid of their problems
(Daniels, 2005). However, Theravada Buddhism and the other schools of Buddhism were
developed after Buddha had passed away, and were influenced by the cultures and traditions of
the countries they were through (Rahula, 1996).
In Cambodian Theravada Buddhism, there appear some Hindu deities such as Brahma,
Naga, Apsara, and Garuda. The reason why for the decussating is that its doctrine is said to be
too strict to practice (Ratanak, 2): Buddhists have to gain the enlightenment by meditation,
13
without any help from god in Christianity, Judaism and Islam or Bodhisattavas1
in Mahayana
Buddhism (BBC, 2002). As a result, the religion was decided to intermingle with Hinduism to
become a more syncretic religion in Cambodia (Ratanak, 2).
The deities such as Brahma, Naga, Apsara or Garuda can be concluded to be of either
Cambodian Theravada Buddhism or Hinduism for the decussating of the two religions. This
time, however, the research simply focuses on the origin of the deities – Hinduism, rather than
consider what and how they appear in Theravada Buddhism texts.
1. Bodhisattvas: the ones who appear in Mahayana Buddhism and are said to have
achieved all the doctrine of Buddhism but intentionally not gone for the state of Nibbana2
in
order to help many people get rid of sufferings in this world.
2. Nibbana: the transcendent and singularly ineffable freedom that stands as the final goal
of all the Buddha's teachings
2.3. Related articles:
The following articles were searched and chosen to read from the Internet with the purpose
of seeing how Hinduism still has a certain influence on Cambodian life.
In the entry titled, “Culture”, of the blog “Cambodian Association of Ottawa-Valley”, the
author believes that Cambodian architecture drew inspiration from religion and mythical
creatures from Hinduism and Buddhism. Temples were built in accordance to the rule of the
ancient Khmer architecture, dictating that a basic temple layout included a central shrine, a
courtyard, an enclosing wall and a moat. Nowadays, the remains of Cambodia architecture under
the Khmer empire from the 9th
to the 15th
century are persevered in many buildings of the
Angkor temples. In any study of Angkor architecture, the emphasis is necessarily on religious
architecture. The religious architecture of Angkor has characteristic structures, elements, and
motifs which belong to the glorious period of Hinduism.
The article, “Cambodia: Religions and Culture”, by Dom Vannak describes that Hindu
belief has started to have its influences on Cambodian life since the 1st
century of Cambodian
history. Even though it was not the first religion in Cambodia, it has captured the Cambodian
minds and made them strongly and faithfully believe in and practice it. One of the reason
explaining for its strong influences is that Hinduism shares some similarities with the former
religion in Cambodian history. Because Hinduism has a certain position in Cambodian life, many
14
beautiful and amazing stone temples that were built for worshiping the religion can be easily
found in Cambodia.
In another article of “The Lost Hindu Empire of Cambodia” by Dr. Neria H. Hebbar, it is
described that Hindu population of Cambodia is not even measurable. Despite the fact that the
majority in Cambodia follows Buddhism, a unique pot-pourri of Buddhism is currently practiced.
The Cambodians still pay their obeisance to Hindu gods Vishnu and Shiva as well as worship
Buddha.
With the subject, “Architecture”, on the website, “Windows on Asia”, it talks about the
Cambodian architecture that has evolved from Neolithic and Bronze Age (2300 BCE – 400 CE),
Iron Age (150 – 550 CE), Pre-Angkorian Civilization (550 – 880 CE), the civilization of Angkor
(800 – 1430 CE), the time under control of Thais (1431 – 1887 CE), the Colonial and Post-
Colonial Periods (1887 – present day). The article pays a great attention to Cambodian
architecture of the past, most of which are Hindu temples, and it also mentions about the Thai
and French influence on Cambodian style of architecture from 1431 until nowadays.
Finally, another entry of “Cambodian Best Architecture” by Dom Vannak talks about the
best architecture in Cambodia that have a certain Hindu influence, including the Angkor
complex, pagodas and stupas, creative Cambodian buildings, and finally Bonteay Srei stone
temple.
What can be seen from the articles is that they have been written to recall the remains of
some big works of Hindu architecture, such as Hindu temples in Angkor complex, which proves
that Hinduism still has a certain influence on Cambodian life. However, these works are
constructed from the past, so it is wondered whether Hindu elements really exists in Cambodian
civil engineering nowadays. Only the entry, “Cambodian Best Architecture”, by Dom Vannak
does mention about the influence of Hinduism on Cambodian pagodas and stupas of today but
does not give much detailed information on how the ancient religion has influence on those types
of civil engineering. From this flaw, it leads to a research done on how Hinduism has influence
on Cambodian civil engineering, particularly in Siem Reap and Phnom Penh which the group
had a chance to travel during the field trip to Cambodia.
15
CHAPTER 3: RESEARCH METHODOLOGY
3.1. Research question:
How does Hinduism have influence on Cambodian civil engineering in Siem Reap and
Phnom Penh?
3.2. Methodology:
3.2.1. Observation:
Using observation as a method in order to study about the influence of Hinduism on civil
engineering in Cambodia is an easiest way to do for this topic.
The first type of observation is through the field trip to Cambodia. On the way from Moc
Bai Border Gate to Siem Reap and Phnom Penh, the two sides of the National Highway No.6 is a
good opportunity to observe the Hindu influence on civil engineering in Cambodia. The research
mainly focuses on two main cities, Siem Reap and Phnom Penh. During the days staying and
traveling in the two cities, the group realize that there are various clear influences of Hinduism
on civil engineering such as temples, houses, bridges, schools, hotels and so on.
3.2.2. Library research:
The group collected some books and articles related to the topic which includes “21st
century Cambodia – View and Vision” by Wim Swann, “Cambodia: Religions and Culture” and
“Cambodian Best Architecture” by Dom Vannak, “The Lost Hindu Empire of Cambodia” by
Dr. Neria H. Hebbar and many other articles on the Internet. Besides, the group also collected
photographs from the four-day field trip in Cambodia.
3.3. Delimitations:
First, the time to gather information and to take pictures for the research was limited. The
group had only four days in Cambodia, most of which was spent on shuttle bus to travel from
Vietnam to Siem Reap, Siem Reap to Phnom Penh, and Phnom Penh back to Vietnam.
Second, the sites to visit were in Siem Reap and Phnom Penh, not the whole Cambodia.
Therefore, the pictures were taken only in these two places. Siem Reap is the tourist city and
Phnom Penh is the capital of Cambodia, so these places are supposed to reflect Cambodian
culture and traditions. Therefore, in spite of the fact that the research is just done on the two
cities, the result of it is rather trustworthy.
16
CHAPTER 4: FINDINGS
4.1. SIEM REAP:
4.1.1. Angkor Mondial restaurant:
Located on Por Kambor Street, corner of Wat Bo Bridge, Siem Reap, Angkor Mondial is
known as a Buffet, Khmer, Asian, Western & International food restaurant. It is a three storey
restaurant which is very modern in decoration and style, yet remains many traditional values
related to Hinduism through the way it is decorated with deities like Brahma or Apsara.
In Angkor Mondial restaurant, the head of Hindu deity, Brahma with four directional faces
is found.
4.1.2. Hotels:
4.1.2.a. Dara Reang Sey hotel:
Located on National Road No.6, Phum Chong Caochu, Khum Slor Kram, Siem Reap, Dara
Reang Sey Hotel is famous for its spacious rooms with wireless Internet, modern
accommodations, an outdoor swimming pool, a therapy center or spa with relaxing treatments
such as traditional Khmer body massage, oil massage, or foot massage. Moreover, its location is
The head of Brahma in Angkor Mondial restaurant
17
convenient for accessing to the nearby bus station.
In Dara Reang Sey hotel, the images of Shiva, a sacred deity in Hinduism are found on
both sides of the doorway and the images of Naga are found on the roof.
4.1.2.b Sofitel hotel:
Built at Musée d'Angkor, Charles De Gaulle, Siem Reap in 2000, Sofitel Hotel is situated
close to the magnificent Angkor Wat World Heritage Site and just minutes away from the
charming French Quarter, the banks of Siem Reap River, and the airport. Set in tranquil lush
tropical gardens, lakes and pavilions, Sofitel Phokeethra Angkor Hotel Siem Reap can take
The statues of Shiva on the right and the left of the doorway and Naga on
the roof of Dara Reang Sey hotel
18
advantage of the many hotel faciliies at Sofitel Phokeethra Angkor Hotel which include five
different dining venues, bar, English-style pub, and large free-size swimming pool.
In Sofitel hotel, the statue of Brahma with four directional faces and four hands as well as
the statue of Hayagriva, which is Vishnu in the form of a horse, are constructed in the garden of
the hotel. Moreover, one of the significant scenes in Ramayana epic where Sita was rescued by
Hanuman is also depicted in the garden of the hotel.
The statue of Brahma in Sofitel hotel
The statue of Hayagriva in Sofitel hotel
19
4.1.3. Les Artisans D’Angkor workshop:
It is located on Thmey Street, Siem Reap. Established in 1998 under the sponsorship of
National Cambodian Institution, the European Union and the French Foreign Ministry, it is
known as an organization that helps to preserve Khmer Arts and Crafts as well as create jobs for
more than 700 people in the rural area.
In front of the workshop, there stand two small-sized statues of elephant to welcome all the
guests to visit the workshop.
One of the scene of Ramanaya epic where Sita was rescued by Hanuman depicted
in Sofitel hotel
20
4.1.4. Cambodian Cultural village:
Cambodian Cultural Village situated in Siem Reap province along the road No.6 distanced
3 km from International Siem Reap Airport and 10 Km Angkor Wat temple the world heritage
with 210.000 square meter complexes. The construction of Cambodian Cultural Village started
on the half of 2001 and officially grand open on the 1st January 2004. The following pictures are
the demonstration of Hinduism is still existed in up to date civil engineering.
The landscape of Cambodian Cultural village becomes more traditional and holy when
decorated with the statue of Garuda and the statue of Naga.
The statues of elephants in the architecture of Les Artisans D’Angkor
21
The statue of Garuda in Cambodian Cultural village
The statue of Naga in Cambodian Cultural village
22
4.2. PHNOM PENH:
4.2.1. The National Museum:
The National Museum was established in the 1920s and it is Cambodia’s largest museum
of cultural history as well as a place that keeps the Arts and Archaeology of the Cambodian.
With the collections of sculptural, ceramics, bronzes, and ethnographic objects, it is considered
as one of the world’s largest collections of Khmer Arts.
In the National Museum, there are the images of Garuda on the four pillars of the place
worshiping Sdach Yumareach, the Hades king in Cambodia. Besides, the panorama of the
museum is seen with the images of Mount Meru and Naga.
Garuda (yellow circled) on the roof of the National Museum
23
4.2.2. Buddhist temples:
4.2.2.a. Wat Preah Morakat temple:
The construction Wat Preah Morakat temple was started in 1892 and finished in 1902.
Naga at the entrance of the National Museum
Mount Meru in the architecture of the National Museum
24
Later, it was removed and reconstructed in 1962. This architecture is a temple of history and
considered to be one of the most important temples in Phnom Penh. It is sacred and attracts many
pilgrims from all over the country.
In Wat Preah Morakat temple, the images of Garuda are constructed on the top of every
pillar where it and the roof meet.
4.2.2.b. Wat Phnom temple:
Wat Phnom is a Buddhist temple located in Phnom Penh, Cambodia. Built in 1373 (rebuilt
in 1434, 1806, 1894 and 1926), and stands 27 meters (88.5 feet) above the ground. It is the tallest
religious structure in the city.
Naga, one of the most popular Hindu deities in Cambodia, can be found right away at the
both sides of the stairway leading to Wat Phnom temple.
Garuda on the corners of the roof and the pillars of the Wat Preah Moraka temple
25
4.2.3. Hotels:
4.2.3.a. Nagaworld hotel:
Nagaworld is a luxurious 5 star Hotel located in the capital of Cambodia, Phnom Penh.
Built in 1995, Nagaworld is a multi storey hotel with eight-storey wing dedicated to
entertainment, public gaming halls, gambling machines, karaoke lounges and more than 500
deluxe rooms with spa and modern accommodations. Its name was derived from a majestic
Hindu seven-headed dragon “Naga.”
When visiting Nagaworld hotel, one can recognize the statue of the Hindu deity, Brahma
with four faces facing the stage in the hotel. What is more, a picture of the Hindu faires, Apsara
and the bird-man deity, Garuda are also found hung on the wall of the hotel.
Naga on the main stairway leading to Wat Phnom temple
26
The head of Brahma in Nagaworld hotel
27
4.2.3.b. Asia hotel:
It is easy to find the image of Hindu deity – Apsara on the entryway to Asia Hotel located
in No.170 Monivong, Phsar Thmey, Phnom Penh, Cambodia. This is a 3 star hotel with modern
accommodations such as spa, gym, sauna, or swimming practice.
In Asia hotel, one statue of Hindu fairies, Apsara is put at the middle of the reception.
Apsara and Garuda painted on the wall of Nagaworld hotel
28
4.2.4. Memorial stupas:
4.2.4.a. Memorial stupa in the killing field, Choeung Ek:
Located in the South West of Phnom Penh centre, Choeung Ek is known as one of the sites
where the Khmer Rouge executed millions of people under Pol Pot regime. This memorial stupa
contains more than 5000 human skulls.
The images of Garuda are also found right under the roof of the memorial stupa in the
killing field, Choeung Ek.
Apsara (red circle) in the reception of Asia hotel
29
4.2.4.b. The stupa of Princess Kantha Bopha:
The stupa of Princess Kantha Bopha is at the Royal Palace in Phnom Penh, Cambodia.
Kantha Bopha was King Sihanouk’s late daughter and she died from leukemia at the age of four
in 1952.
Garuda (red circle) on the roof of the memorial stupa in the killing field, Choeung Ek
30
When visiting Royal Palace, the group had a chance to see the stupa of Princess Kantha
Bopha that is decorated with many images of Naga on the roof of the structure.
Naga on on the roof of the stupa of Princess Kantha Bopha
31
CHAPTER 5: CONCLUSION
Up until nowadays, Hinduism still has its strong influence on the civil engineering in
Cambodia. As a matter of fact, during the visit in Siem Reap and Phnom Penh of Cambodia, the
decoration in civil engineering still uses a lot of images of Hindu deities which include Brahma,
Naga, Garuda, Vishnu or Apsara. The reason behind this manifestation could be explained by the
unique religion in Cambodia. As mentioned before, Cambodia is the country whose state religion
is Buddhism, and Theravada Buddhism to be exact. And there is a decussating between
Hinduism and Theravada Buddhism in the country. Therefore, the images of these deities are still
widely used in Cambodian civil engineering in Siem Reap and Phnom Penh.
What can be expected in the future is that the influence of Hinduism in every aspect of
Cambodian will be never gone. Hinduism would not be forgotten since it is already a part of the
Cambodian history and it is in every Cambodian’s mind.
32
REFERENCES:
Chapter 2: Literature Review
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34
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ots=CSZ3FDwL9m&sig=xZO2s5Wsm6BdMglS_eCFpR_Y30s&hl=en&sa=X&ei=2FL1U
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The Influence of Hinduism on Cambodian Civil Engineering In Siem Reap and …

  • 1. 1 CHAPTER 1: INTRODUCTION 1.1. Statement of problem: Even though Hinduism is no longer the state religion in Cambodia nowadays, during the trip to Siem Reap and Phnom Penh of the country, the manifestation of Hinduism is still very varied in these two cities. This manifestation is obvious and practical enough to prove that the impact of Hinduism still has on Cambodian life nowadays, yet it has been not mentioned much throughout the previous articles, most of which were focused on Hindu temples in Angkor complex instead. 1.2. Statement of purpose: From the problem drawn during the field trip to Siem Reap and Phnom Penh in Cambodia, this research is aimed at giving readers a general but clear and systematic view of how Hinduism influences Cambodian civil engineering in the two cities. 1.3. Significance of study: There has been a great number of Internet articles written about the influence of Hinduism on the great works of architecture in Cambodia such as the temples in Angkor complex. However, there is very little information about how Hinduism influences practically and closely on Cambodian civil engineering. As a result, the research is made to show in a rather complete system of how Hinduism has influence on Cambodian civil engineering in Siem Reap and Phnom Penh.
  • 2. 2 CHAPTER 2: LITERATURE REVIEW 2.1. Definition of civil engineering: Generally, civil engineering is the branch of engineering that specializes in the design and construction of structures. Specifically, it is the planning and building of things such as roads, bridges, dams, canals and public buildings and is not used for military or religious purposes. Civil engineering takes place on all levels: in the public sector from municipal through to national governments, and in the private sector from individual homeowners through to international companies. 2.2. Hinduism in Cambodia: 2.2.1. The heart of Hinduism: Hinduism is a collection of religious beliefs that developed slowly over a long period of time. About 80 percent of India's population regard themselves as Hindus and 30 million more Hindus live outside of India. There are a total of 900 million Hindus worldwide, making Hinduism the third largest religion (after Christianity and Islam). From time to time, scholars have tried to organize the many popular cults, gods, and traditions into one grand system of belief. However, Hinduism – unlike religions such as Buddhism, Christianity, or Islam - cannot be traced back to one founder with a single set of ideas. Hinduism is said to have developed based on Brahmin (also called Brahmana), a traditional religion in ancient India for 40,000 years. Hinduism embraces a great diversity of beliefs. These Hindu beliefs include: the authority of the Vedas (the oldest Indian sacred texts) and the Brahmans (the priestly class); the existence of an enduring soul that transmigrates from one body to another at death (reincarnation); and the law of karma (the universal law of cause and effect) that determines one’s destiny both in this life and the next. The Hindu worldview is grounded in the doctrines of samsara (the cycle of rebirth) and karma, and fundamentally holds that one's actions (including one's thoughts) directly determine one's life, both one's current life and one's future lives. Like Brahmin, Hinduism divides society into classes include: Brahmins (all priests), Kshatriyas (lords, nobles), Vaisyas (landowners, merchants), and Sùdra (peasants, poor people, slaves). It is believed that a person who is born in which class will be there forever and cannot be
  • 3. 3 changed from this life to the next until he or she reaches the goal of moksha, meaning releasing from the cycle of rebirth. Many, but not all, Hindus hold that the cosmos is populated by numerous deities and spiritual beings — gods and goddesses, or devas — who actively influence the world and who interact with humans. The tradition is typically divided into four major sects: Shaiva (devotees of the god Shiva), Vaishnava (devotees of the god Vishnu), Shakta (devotees of the goddess), and Smarta (those who understand the ultimate form of the divine to be abstract and all encompassing, Brahman). Most Hindus worship one or more deities. Hindus have a multitude of gods and goddesses that symbolize the one abstract Supreme Being or Brahman. The most fundamental of Hindu deities are the Trinity of Brahma, Vishnu and Shiva. But many other gods such as Ganesha, Krishna, Rama, and goddesses like Lakshmi, Durga, Kali and Saraswati top the popularity chart with Hindus across the world. Followings are the most important Hindu deities and symbols that are worshipped popularly throughout the world. No. Name of deity or symbol Description Image 1 Brahma Also called the Creator, Brahma grew in a lotus out of the navel of the sleeping Vishnu. The daily alternation of light and dark is attributed to the activities of Brahma.
  • 4. 4 2 Vishnu The peace-loving deity of the Hindu Trinity, Vishnu is the Preserver or Sustainer of life with his steadfast principles of order, righteousness and truth. 3 Shiva Also called the Destroyer, Shiva is the most powerful and fascinating deity of Hinduism, who represents death and dissolution. 4 Ganesha The son of Shiva and Parvati, Ganesha is depicted having a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the lord of success and destroyer of evils and obstacles. He is worshipped as the god of knowledge, wisdom, and wealth.
  • 5. 5 5 Garuda Garuda is depicted as having the golden body of a strong man with a white face, red wings, and an eagle’s beak and with a crown on his head. This ancient deity is said to be massive, large enough to block out the sun. 6 Rama Rama, the perfect avatar of the Supreme Protector Vishnu, is an all-time favorite among Hindu deities. The most popular symbol of chivalry and virtue, Rama is “the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king." He is widely believed to be an actual historical figure, a "tribal hero of ancient India", who exploited from the great Hindu epic of Ramayana or The Romance of Rama.
  • 6. 6 7 Hanuman Hanuman, the mighty ape that aided Lord Rama in his expedition against evil forces, described in Ramayana epic, is one of the most popular idols in the Hindu pantheon. Believed to be an avatar of Lord Shiva, Hanuman is worshipped as a symbol of physical strength, perseverance and devotion. In times of trouble, it is a common faith among Hindus to chant the name of Hanuman or sing his hymn, "Hanuman Chalisa". 8 Lakshmi Goddess Lakshmi means "Good Luck" to Hindus. She is the goddess of wealth and prosperity, both material and spiritual. She is the household goddess of most Hindu families, and a favorite of women. Lakshmi is depicted as a beautiful woman of golden complexion, with four hands, sitting or standing on a full- bloomed lotus and holding a lotus bud, which stands for beauty, purity and fertility. Sita, a character appeared in Hindu epic, Ramayana,
  • 7. 7 and a consort of the Hindu God Rama, is an avatar of the goddess, Lakshmi. 9 Naga Naga in Hinduism is a serpent king, a mythic multi-headed serpent (five, seven or nine heads), one of the most significant characters in Hinduism mythology. Naga is considered nature spirits, protecting bodies of water such as rivers, lakes, seas, springs and wells. 10 Apsara Apsara is a beautiful and supernatural female being, related to the Hindu legend as the “elixir of immortality”. She is youthful and elegant, and superb in the art of dancing.
  • 8. 8 11 Hayagriva Hayagriva is an avatar of Supreme Hindu God Vishnu, who is depicted having a horse’s head and body of a human being. He is worshipped as the god of knowledge and wisdom. 12 Mount Meru The Hindus also use the image of Mount Meru in most of Hindu temples’ design as a ritual way to pay their homage to Hindu gods and goddesses. Mount Meru, also called “Sumeru” (excellent Meru), or “Mahameru” (great Meru), is a sacred mountain in Hinduism and is considered to be the center of all the physical, metaphysical and spiritual universes. It is also the abode of Lord Brahma and the Demi-Gods of Hinduism.
  • 9. 9 13 Elephant As a religious symbol, the elephant represents royalty, power, wisdom, fertility, longevity and more. The main use of the elephant in Hindu art is in the representation of Ganesha, the great Hindu god. Therefore, the elephant is highly favored in Hinduism. In countries such as Laos, Cambodia, and Thailand, the elephant is believed to be responsible for watering the fields. Lord Indra, The Rain and Storm God, is sometimes depicted riding on an elephant with a lightning bolt on his forehead. In the list above there are gods appearing in ancient Indian epic include Rama, Hanuman and Sita. That is Ramayana. The Ramayana is one of the two great epics of India, the other being the Mahabharata. Ramayana told the story about Rama, prince of Ayodhya, won the hand of the beautiful princess Sita, but was exiled with her and his brother Laksmana for fourteen years through the plotting of his stepmother. In the forest, Sita was abducted by Ravana, and Rama gathered an army of monkeys with the help of the king monkey Hanuman and bear to search for her. The allies attacked Lanka, killed Ravana, and rescued Sita. In order to prove her chastity, Sita entered fire, but was vindicated by the gods and restored to her husband. After the couple's triumphant return to Ayodhya, Rama's righteous rule (Ram-raj) inaugurated a golden age for all mankind. The religious life of many Hindus is focused on devotion to a god or several gods. This devotion usually takes the form of rituals associated with sculptures and images of gods in home shrines. More philosophically-minded Hindus ignore the gods altogether and seek realization of the self through intense meditation. Still others focus primarily on fulfilling the social and moral
  • 10. 10 duties appropriate to their position in life. These various approaches are regarded as equally valid, and in fact are formally recognized as three paths (margas) to liberation: bhaktimarga (the path of devotion), jnanamarga (the path of knowledge or philosophy), and karmamarga (the path of works and action). Hindu religious practices center on the importance of fulfilling the duties associated both with one's social position and one's stage of life. With regard to the latter, traditional Hindus are expected to pass through four stages (ashramas) over the course of their life:  Brahmacharga, which takes place during the school years, is focused on acquiring knowledge and developing character;  Grastha, the middle years, is focused on worldly pursuits and pleasures such as marriage, family and career;  Vanaprastha, when one's children reach adulthood, is a time of increased focus on spiritual things; and  Sanngasu, in the last years of life, one may abandon the world entirely for a life of contemplation. All stages of life for the Hindu, however, involve religious rituals and practices. Some of the major Hindu practices are Ayurveda (an ancient Hindu system of medicine), Hatha Yoga (practice of meditative movement), Kudalini yoga (a tantric form of yoga), Namaste Greeting (bringing together palms of hands before the heart, and lightly bowing the head), Puja or Pooja (a religious ritual which some Hindus perform every morning after bathing and dressing but prior to taking any food or drink), etc. It has been said that Hindus have a holiday for everyday of the year, but even that may be an understatement. Exactly how many Hindu festivals are celebrated is not known, but one scholar of Hinduism has listed more than a thousand different Hindu festivals. In general, Hindu festivals "are intended to purify, avert malicious influences, renew society, bridge over critical moments, and stimulate or resuscitate the vital powers of nature." They include a wide variety of rituals, including worship, prayer, processions, magical acts, music, dancing, love-making, eating, drinking, and feeding the poor. Major festivals likely to be observed by most Hindus are:  Holi: the festival of colors and spring (February-March)
  • 11. 11  Mahashivaratri (Shiva Ratri): the night sacred to Shiva (February-March)  Rama Navami: the birthday of Lord Rama (April)  Krishna Jayanti: the birthday of Lord Krishna (July-August)  Raksābandhana: the renewing bonds between brothers and sisters (July-August)  Kumbh Mela: the pilgrimage every 12 years to four cities in India (July-August; last one in 2003)  Ganesha-Chaturthi (Ganesha Utsava): the festival of Ganesh (August-September)  Dassera: the victory of Rama over the demon king Ravana (September-October)  Navaratri: the festival of Shakti (in Bengal) or Rama's victory over Ravana (South India) (September-October)  Diwali: the festival of lights and Laksmi (September-October) 2.2.2. The development of Hinduism in Cambodia: Archaeological data has revealed that the area now called, “Cambodia”, was inhabited by human beings at least 40,000 years ago. Cities developed along the coast in the centuries before and after the birth of Christ. Traders from India, increasingly adventurous as seafarers from the 1st century AD, carry Hinduism through south-east Asia. On the mainland (Burma, Cambodia and the southern part of Vietnam) and in the islands (Sumatra and Java), Hindu kingdoms were established. According to Cambodian history, the first Hindu kingdom was established called Funan. Funan gained more advantage in development than its neighbor Chenla in the north of Cambodia. However, Funan met a great depression and lost its territory to Chenla in the 6th century which marked the initiation of the pre-Angkor period. Isnavarman I, the last king of Chenla, gave order to build many Hindu temples, one of them was Sambo Prei Kuk, near Kampong Thom province nowadays. In 802 AD, the king Jayavarman II initiated the glow of Angkorian monarch, showed his authority by taking linga as the royal object of worship, and clearly implied his ideal of universal lord. He renamed capital Rolous to Hariharalaya to pay homage to Shiva and Vishnu, two of the three Trinity Gods of Hinduism. In later centuries impressive Hindu temples are built such as Preah Kor, East Lake Baray, and Phnom Bakheng. After the capital was moved from Rolous to Angkor, the Khmer dynasty got its breakthroughs about territory, politics, and economy. The Khmer royal built many great
  • 12. 12 Hindu temples included Ta Keo, Banteay Srey, Baphuon, and West Lake Baray. The zenith of Hinduism, however, was actually marked by the legendary king Suryavarman II in 12th century. He gave order to build the greatest Hindu temple Angkor Wat, and some other temples like Thommanon, Beoung Melea, and Banteay Samre. After the king Tribhuvanadityavarman took the crown, the Khmer dynasty fell into hole of depression. In 1177, Tribhuvanadityavarman was killed by the Chenla and the Khmer kingdom was under the reign of the Chenla for four years until the legendary king Jayavarman VII defeated the Chenla in 1181. Nevertheless, it was then putting an end to Hinduism as the king Jayavarman VII took Mahayana Buddhism as state religion. He was known as the king of building temples. The campaign to build the temples was unprecedented and carried out at breakneck speed. Hundreds of temples were built in period of nearly forty years included Bayon, Angkor Thom, Ta Prohm, Banteay Kdei, Preah Khan and other great temples. Campaign of building temples was stopped as the king Jayavarman VII died in 1220. Hinduism had chance to stand in Cambodia during the reign of the king Jayavarman VIII. However, when the king Jayavarman VIII died, Theravada Buddhism was introduced into Cambodia, and has become the state religion of Cambodia until these days. 2.2.3. The decussating of Hinduism and Theravada Buddhism in Cambodia: After having the fundamental knowledge about Hinduism in Cambodia, one should notice that there is some decussating between Hinduism and Theravada Buddhism in the country. The problem is whether the deities such as Brahma, Naga, Apsara or Garuda belong to Hinduism or Theravada Buddhism, for the fact that they have appeared in the texts of both religions. In the original Buddhism, Dharma, there is no support for the veneration to gods or deities. Buddha advocates the idea that god or deity cannot help human beings overcome their pains and sufferings. Human beings have to use their own human mind in order to get rid of their problems (Daniels, 2005). However, Theravada Buddhism and the other schools of Buddhism were developed after Buddha had passed away, and were influenced by the cultures and traditions of the countries they were through (Rahula, 1996). In Cambodian Theravada Buddhism, there appear some Hindu deities such as Brahma, Naga, Apsara, and Garuda. The reason why for the decussating is that its doctrine is said to be too strict to practice (Ratanak, 2): Buddhists have to gain the enlightenment by meditation,
  • 13. 13 without any help from god in Christianity, Judaism and Islam or Bodhisattavas1 in Mahayana Buddhism (BBC, 2002). As a result, the religion was decided to intermingle with Hinduism to become a more syncretic religion in Cambodia (Ratanak, 2). The deities such as Brahma, Naga, Apsara or Garuda can be concluded to be of either Cambodian Theravada Buddhism or Hinduism for the decussating of the two religions. This time, however, the research simply focuses on the origin of the deities – Hinduism, rather than consider what and how they appear in Theravada Buddhism texts. 1. Bodhisattvas: the ones who appear in Mahayana Buddhism and are said to have achieved all the doctrine of Buddhism but intentionally not gone for the state of Nibbana2 in order to help many people get rid of sufferings in this world. 2. Nibbana: the transcendent and singularly ineffable freedom that stands as the final goal of all the Buddha's teachings 2.3. Related articles: The following articles were searched and chosen to read from the Internet with the purpose of seeing how Hinduism still has a certain influence on Cambodian life. In the entry titled, “Culture”, of the blog “Cambodian Association of Ottawa-Valley”, the author believes that Cambodian architecture drew inspiration from religion and mythical creatures from Hinduism and Buddhism. Temples were built in accordance to the rule of the ancient Khmer architecture, dictating that a basic temple layout included a central shrine, a courtyard, an enclosing wall and a moat. Nowadays, the remains of Cambodia architecture under the Khmer empire from the 9th to the 15th century are persevered in many buildings of the Angkor temples. In any study of Angkor architecture, the emphasis is necessarily on religious architecture. The religious architecture of Angkor has characteristic structures, elements, and motifs which belong to the glorious period of Hinduism. The article, “Cambodia: Religions and Culture”, by Dom Vannak describes that Hindu belief has started to have its influences on Cambodian life since the 1st century of Cambodian history. Even though it was not the first religion in Cambodia, it has captured the Cambodian minds and made them strongly and faithfully believe in and practice it. One of the reason explaining for its strong influences is that Hinduism shares some similarities with the former religion in Cambodian history. Because Hinduism has a certain position in Cambodian life, many
  • 14. 14 beautiful and amazing stone temples that were built for worshiping the religion can be easily found in Cambodia. In another article of “The Lost Hindu Empire of Cambodia” by Dr. Neria H. Hebbar, it is described that Hindu population of Cambodia is not even measurable. Despite the fact that the majority in Cambodia follows Buddhism, a unique pot-pourri of Buddhism is currently practiced. The Cambodians still pay their obeisance to Hindu gods Vishnu and Shiva as well as worship Buddha. With the subject, “Architecture”, on the website, “Windows on Asia”, it talks about the Cambodian architecture that has evolved from Neolithic and Bronze Age (2300 BCE – 400 CE), Iron Age (150 – 550 CE), Pre-Angkorian Civilization (550 – 880 CE), the civilization of Angkor (800 – 1430 CE), the time under control of Thais (1431 – 1887 CE), the Colonial and Post- Colonial Periods (1887 – present day). The article pays a great attention to Cambodian architecture of the past, most of which are Hindu temples, and it also mentions about the Thai and French influence on Cambodian style of architecture from 1431 until nowadays. Finally, another entry of “Cambodian Best Architecture” by Dom Vannak talks about the best architecture in Cambodia that have a certain Hindu influence, including the Angkor complex, pagodas and stupas, creative Cambodian buildings, and finally Bonteay Srei stone temple. What can be seen from the articles is that they have been written to recall the remains of some big works of Hindu architecture, such as Hindu temples in Angkor complex, which proves that Hinduism still has a certain influence on Cambodian life. However, these works are constructed from the past, so it is wondered whether Hindu elements really exists in Cambodian civil engineering nowadays. Only the entry, “Cambodian Best Architecture”, by Dom Vannak does mention about the influence of Hinduism on Cambodian pagodas and stupas of today but does not give much detailed information on how the ancient religion has influence on those types of civil engineering. From this flaw, it leads to a research done on how Hinduism has influence on Cambodian civil engineering, particularly in Siem Reap and Phnom Penh which the group had a chance to travel during the field trip to Cambodia.
  • 15. 15 CHAPTER 3: RESEARCH METHODOLOGY 3.1. Research question: How does Hinduism have influence on Cambodian civil engineering in Siem Reap and Phnom Penh? 3.2. Methodology: 3.2.1. Observation: Using observation as a method in order to study about the influence of Hinduism on civil engineering in Cambodia is an easiest way to do for this topic. The first type of observation is through the field trip to Cambodia. On the way from Moc Bai Border Gate to Siem Reap and Phnom Penh, the two sides of the National Highway No.6 is a good opportunity to observe the Hindu influence on civil engineering in Cambodia. The research mainly focuses on two main cities, Siem Reap and Phnom Penh. During the days staying and traveling in the two cities, the group realize that there are various clear influences of Hinduism on civil engineering such as temples, houses, bridges, schools, hotels and so on. 3.2.2. Library research: The group collected some books and articles related to the topic which includes “21st century Cambodia – View and Vision” by Wim Swann, “Cambodia: Religions and Culture” and “Cambodian Best Architecture” by Dom Vannak, “The Lost Hindu Empire of Cambodia” by Dr. Neria H. Hebbar and many other articles on the Internet. Besides, the group also collected photographs from the four-day field trip in Cambodia. 3.3. Delimitations: First, the time to gather information and to take pictures for the research was limited. The group had only four days in Cambodia, most of which was spent on shuttle bus to travel from Vietnam to Siem Reap, Siem Reap to Phnom Penh, and Phnom Penh back to Vietnam. Second, the sites to visit were in Siem Reap and Phnom Penh, not the whole Cambodia. Therefore, the pictures were taken only in these two places. Siem Reap is the tourist city and Phnom Penh is the capital of Cambodia, so these places are supposed to reflect Cambodian culture and traditions. Therefore, in spite of the fact that the research is just done on the two cities, the result of it is rather trustworthy.
  • 16. 16 CHAPTER 4: FINDINGS 4.1. SIEM REAP: 4.1.1. Angkor Mondial restaurant: Located on Por Kambor Street, corner of Wat Bo Bridge, Siem Reap, Angkor Mondial is known as a Buffet, Khmer, Asian, Western & International food restaurant. It is a three storey restaurant which is very modern in decoration and style, yet remains many traditional values related to Hinduism through the way it is decorated with deities like Brahma or Apsara. In Angkor Mondial restaurant, the head of Hindu deity, Brahma with four directional faces is found. 4.1.2. Hotels: 4.1.2.a. Dara Reang Sey hotel: Located on National Road No.6, Phum Chong Caochu, Khum Slor Kram, Siem Reap, Dara Reang Sey Hotel is famous for its spacious rooms with wireless Internet, modern accommodations, an outdoor swimming pool, a therapy center or spa with relaxing treatments such as traditional Khmer body massage, oil massage, or foot massage. Moreover, its location is The head of Brahma in Angkor Mondial restaurant
  • 17. 17 convenient for accessing to the nearby bus station. In Dara Reang Sey hotel, the images of Shiva, a sacred deity in Hinduism are found on both sides of the doorway and the images of Naga are found on the roof. 4.1.2.b Sofitel hotel: Built at Musée d'Angkor, Charles De Gaulle, Siem Reap in 2000, Sofitel Hotel is situated close to the magnificent Angkor Wat World Heritage Site and just minutes away from the charming French Quarter, the banks of Siem Reap River, and the airport. Set in tranquil lush tropical gardens, lakes and pavilions, Sofitel Phokeethra Angkor Hotel Siem Reap can take The statues of Shiva on the right and the left of the doorway and Naga on the roof of Dara Reang Sey hotel
  • 18. 18 advantage of the many hotel faciliies at Sofitel Phokeethra Angkor Hotel which include five different dining venues, bar, English-style pub, and large free-size swimming pool. In Sofitel hotel, the statue of Brahma with four directional faces and four hands as well as the statue of Hayagriva, which is Vishnu in the form of a horse, are constructed in the garden of the hotel. Moreover, one of the significant scenes in Ramayana epic where Sita was rescued by Hanuman is also depicted in the garden of the hotel. The statue of Brahma in Sofitel hotel The statue of Hayagriva in Sofitel hotel
  • 19. 19 4.1.3. Les Artisans D’Angkor workshop: It is located on Thmey Street, Siem Reap. Established in 1998 under the sponsorship of National Cambodian Institution, the European Union and the French Foreign Ministry, it is known as an organization that helps to preserve Khmer Arts and Crafts as well as create jobs for more than 700 people in the rural area. In front of the workshop, there stand two small-sized statues of elephant to welcome all the guests to visit the workshop. One of the scene of Ramanaya epic where Sita was rescued by Hanuman depicted in Sofitel hotel
  • 20. 20 4.1.4. Cambodian Cultural village: Cambodian Cultural Village situated in Siem Reap province along the road No.6 distanced 3 km from International Siem Reap Airport and 10 Km Angkor Wat temple the world heritage with 210.000 square meter complexes. The construction of Cambodian Cultural Village started on the half of 2001 and officially grand open on the 1st January 2004. The following pictures are the demonstration of Hinduism is still existed in up to date civil engineering. The landscape of Cambodian Cultural village becomes more traditional and holy when decorated with the statue of Garuda and the statue of Naga. The statues of elephants in the architecture of Les Artisans D’Angkor
  • 21. 21 The statue of Garuda in Cambodian Cultural village The statue of Naga in Cambodian Cultural village
  • 22. 22 4.2. PHNOM PENH: 4.2.1. The National Museum: The National Museum was established in the 1920s and it is Cambodia’s largest museum of cultural history as well as a place that keeps the Arts and Archaeology of the Cambodian. With the collections of sculptural, ceramics, bronzes, and ethnographic objects, it is considered as one of the world’s largest collections of Khmer Arts. In the National Museum, there are the images of Garuda on the four pillars of the place worshiping Sdach Yumareach, the Hades king in Cambodia. Besides, the panorama of the museum is seen with the images of Mount Meru and Naga. Garuda (yellow circled) on the roof of the National Museum
  • 23. 23 4.2.2. Buddhist temples: 4.2.2.a. Wat Preah Morakat temple: The construction Wat Preah Morakat temple was started in 1892 and finished in 1902. Naga at the entrance of the National Museum Mount Meru in the architecture of the National Museum
  • 24. 24 Later, it was removed and reconstructed in 1962. This architecture is a temple of history and considered to be one of the most important temples in Phnom Penh. It is sacred and attracts many pilgrims from all over the country. In Wat Preah Morakat temple, the images of Garuda are constructed on the top of every pillar where it and the roof meet. 4.2.2.b. Wat Phnom temple: Wat Phnom is a Buddhist temple located in Phnom Penh, Cambodia. Built in 1373 (rebuilt in 1434, 1806, 1894 and 1926), and stands 27 meters (88.5 feet) above the ground. It is the tallest religious structure in the city. Naga, one of the most popular Hindu deities in Cambodia, can be found right away at the both sides of the stairway leading to Wat Phnom temple. Garuda on the corners of the roof and the pillars of the Wat Preah Moraka temple
  • 25. 25 4.2.3. Hotels: 4.2.3.a. Nagaworld hotel: Nagaworld is a luxurious 5 star Hotel located in the capital of Cambodia, Phnom Penh. Built in 1995, Nagaworld is a multi storey hotel with eight-storey wing dedicated to entertainment, public gaming halls, gambling machines, karaoke lounges and more than 500 deluxe rooms with spa and modern accommodations. Its name was derived from a majestic Hindu seven-headed dragon “Naga.” When visiting Nagaworld hotel, one can recognize the statue of the Hindu deity, Brahma with four faces facing the stage in the hotel. What is more, a picture of the Hindu faires, Apsara and the bird-man deity, Garuda are also found hung on the wall of the hotel. Naga on the main stairway leading to Wat Phnom temple
  • 26. 26 The head of Brahma in Nagaworld hotel
  • 27. 27 4.2.3.b. Asia hotel: It is easy to find the image of Hindu deity – Apsara on the entryway to Asia Hotel located in No.170 Monivong, Phsar Thmey, Phnom Penh, Cambodia. This is a 3 star hotel with modern accommodations such as spa, gym, sauna, or swimming practice. In Asia hotel, one statue of Hindu fairies, Apsara is put at the middle of the reception. Apsara and Garuda painted on the wall of Nagaworld hotel
  • 28. 28 4.2.4. Memorial stupas: 4.2.4.a. Memorial stupa in the killing field, Choeung Ek: Located in the South West of Phnom Penh centre, Choeung Ek is known as one of the sites where the Khmer Rouge executed millions of people under Pol Pot regime. This memorial stupa contains more than 5000 human skulls. The images of Garuda are also found right under the roof of the memorial stupa in the killing field, Choeung Ek. Apsara (red circle) in the reception of Asia hotel
  • 29. 29 4.2.4.b. The stupa of Princess Kantha Bopha: The stupa of Princess Kantha Bopha is at the Royal Palace in Phnom Penh, Cambodia. Kantha Bopha was King Sihanouk’s late daughter and she died from leukemia at the age of four in 1952. Garuda (red circle) on the roof of the memorial stupa in the killing field, Choeung Ek
  • 30. 30 When visiting Royal Palace, the group had a chance to see the stupa of Princess Kantha Bopha that is decorated with many images of Naga on the roof of the structure. Naga on on the roof of the stupa of Princess Kantha Bopha
  • 31. 31 CHAPTER 5: CONCLUSION Up until nowadays, Hinduism still has its strong influence on the civil engineering in Cambodia. As a matter of fact, during the visit in Siem Reap and Phnom Penh of Cambodia, the decoration in civil engineering still uses a lot of images of Hindu deities which include Brahma, Naga, Garuda, Vishnu or Apsara. The reason behind this manifestation could be explained by the unique religion in Cambodia. As mentioned before, Cambodia is the country whose state religion is Buddhism, and Theravada Buddhism to be exact. And there is a decussating between Hinduism and Theravada Buddhism in the country. Therefore, the images of these deities are still widely used in Cambodian civil engineering in Siem Reap and Phnom Penh. What can be expected in the future is that the influence of Hinduism in every aspect of Cambodian will be never gone. Hinduism would not be forgotten since it is already a part of the Cambodian history and it is in every Cambodian’s mind.
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