Dr,UdayDokras

The Archaeoastronomy of the Phnom Bakheng

The study of the astronomical practices, celestial lore, mythologies, religions and world-
views of all ancient cultures we call archaeoastronomy. You may already know that many
of the great monuments and ceremonial constructions of early civilizations were
astronomically aligned. The accurate cardinal orientation of the Great Pyramid at Giza in
Egypt or the Venus alignment of the magnificent Maya Palace of the Governor at Uxmal in
Yucatan are outstanding examples. We learn much about the development of science and
cosmological thought from the study of both the ancient astronomies and surviving
indigenous traditions around the world.Some define it as-
‘The contemporary scientific study and theorization of surviving memorials
constructed prior to telescopes by students of the night skies planet-wide.
Such memorials might include writings and symbols engraved in stone or
primitive megalithic alignments for observing and celebrating Mother Earth's
seasonal rhythms. Intercontinentally, ancient seamen and expert navigators
curated databases aware of equinox, solstice and cross-quarter moments. This
field interprets how ancients grasped:
A— the Sun, stars and constellations with the placement or carving of paired
gnomon and target alignments,
B— comets, rhythms of the 5 visible planets, lunar eclipses, phases and
standstills,
or C— an anomaly such as a localized total solar eclipse, a planetary
occlusion by the Moon,  a planetary conjunction, a supernova, an asteroid, a
meteor or an unidentifiable object. ‘

In An introductory view on archaeoastronomy, Daniel Brown,(Journal of

Physics: Conference Series-Journal of Physics: Conference Series, Volume
685, Modern Archaeoastronomy: From Material Culture to Cosmology 23
June 2014, Portsmouth, UK considers the subject still a marginalised topic
in academia and described by the Sophia Centre, the only UK institution
offering a broader MA containing this field, as 'the study of the incorporation
of celestial orientation, alignments or symbolism in human monuments and
architecture'. 
The history of Indian astronomy begins with the Vedic period, Lagadha and
composition of Vedanga Jyotisha (1400 BCE - 1200 BCE). Astronomical
knowledge in India reached an early peak in the 5th century CE, with
the Āryabhaṭīya. Its author, Aryabhata, mentions that when he turned 23
years of age, 3600 years had passed since the beginning of Kali Yuga. This date
has become traditional and is still widely cited in Hindu literature to suggest
the date of Kurukshetra War.
Modern authors attempted to date the Vedic period based on
archaeoastronomical calculations. In the 18th century William Jones who tried
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to show, based on information gathered from Varaha Mihira,
that Parashara muni lived at 1181 BCE.  Hermann Jacobi has argued that in
[1]

the Rigveda and Atharvaveda the sun was in Phalguni, and in the Sankhayana
and Gobhila Grhyasutra the Full moon was in Bhadrapada during the summer
solstice, which would have occurred at 4500-2500 BCE.
Jacobi and Tilak have both argued that the names of
the nakṣatras: Mūla (root), Viśṛtau (two dividers) and Jyeṣṭha (oldest) suggest
that these names originated from a time when Mula marked the beginning of
the year, i.e. about 4500-2500 BCE. [3] Tilak has also noted that the two week
long pitrs period after the full moon in Bhadrapada occurred at the beginning
of the pitryana, which would have been true at about 4500-2500 BC
The traditional Hindu system of astrology, also known as Hindu
astrology, Indian astrology and more recently Vedic
astrologyJyotisha or Jyotishya- "light, heavenly body". The term Hindu
astrology has been in use as the English equivalent of Jyotiṣa since the early
19th century, whereas Vedic astrology is a relatively recent term, entering
common usage in the 1970s with self-help publications on Āyurveda or yoga.
Jyotisha developed independently although it may have interacted with Greek
astrology.
Following a judgement of the Andhra Pradesh High Court in 2001 which
favoured astrology, some Indian universities now offer advanced degrees in
Hindu astrology. The scientific consensus is that astrology is a pseudoscience

Be as it may, in my 2 papers-THE STORY OF ASTROLOGY IN ANGKOR WAT

& OTHER KHEMER TEMPLES & The Role of Astronomy at Angkor Wat, I
habe shown the great influence yielded by thse 2 Hindu ‘sciences’ on the
architecture and kingship of the Angkor creations

The golden age of Khemer architecture began with Jayavarman II. In his long reign of
67 years he built 3 capitals. Probably( and I think definitely so) he got inspiration from
his Javanese ancestors who had built the magnificent Prambanan temples.

1. Indrapura the Capital already exited when he came, it was followed by building
of
2. Hariharalaya. The next capital was amarendrapura 100 miles to North – West of
Angkor Thom.Shiva and Buddha were combined in the architecture of bantey
Chamar which he built.The 3 rd and last work of jayavarman II was.
3. Mahendraparavata or Phnom Kueon.2

Hindu traditions dominated Angkor civilization up to the 13th century even if

some sovereigns of this period had Buddhist leanings, or were even devout
Buddhists. At the time of the monumental construction there was the problem
of finding a suitable site vast enough to enable the construction of an edifice
worthy of his greatness and living up to his aspirations. Whatever the layout of
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the city of Angkor was at this time, including the area of ancient
Yasodharapura and of the future Angkor Thom, the constructions of the
10th and 11th century occupied a considerable part of the available land.
Some of the earliest astrological works uncovered include Jataka Parijata and
Sarvartha Chintamani, both remnants of young Hindu astrology. Astrology that
ascended from Indian roots is still widely-received, respected, and referred to
today in Hindu culture. The earliest and most ancient scriptures are still able
to produce accurate predictions and subsequently, have managed to evolve
with the modern age. Today’s Western astrology is a diverse combination of the
eerie science’s origins; elements from Indian, Chinese, Mayan, and Greek
astrology have come together to form the contemporary wheel that sections of
the Gregorian calendar into the zodiac signs most mentioned currently.
As a result, Suryavarman chose the southeast corner of Yasodhapura, a space
evidently free of buildings of durable materials, yet one where he could take
advantage of the network of canals laid out by Yasovarman for his capital.
King Suryavarman II (1113-1150), the builder of Angkor Wat was a devotee of
Lord Vishnu. The philosophical understanding behind cremation in Hinduism
is that the body made of five basic elements- Earth, Water, Air, Space and Fire,
returns to those elements after the migration of the soul.Which means they are
to be cast into a river( at least most of them). In the Hindu tradition, no one
ever builds a funerary temple or mausoleum – so there is more to the site than
that.Either, that it is a mausoleum but more so- a construction that cried out
for an appropriate site to fit into.
No, the answer to understanding the Angkor is ancient Astronomy, Angkor
Wat, City built with astronomic measurements to mimic the Gods in the
Universe. It is plainly evident that the most appropriate access route to the site
of Angkor Wat temple was from the west. Attributing unsubstantiated
explanations or meaning to a fact of purely physical constraint is
unwarranted. 1 Instead of calling the region where the temples of Angkor Wat
are located as South East Asia, which is an American term, Lawrence Palmer
Briggs suggests we call it Indo China for the people living there were neither
Hindus nor Buddhists but autochtshonous . I don’t know what auto auto it is
but definitely they were Hindus and the Buddhist period lasted hardly a few
centuries more after the Hindu one.2 In his erudite paper-Time, Space, and
Astronomy in Angkor Wat,Subhash Kak 3 elucidates:
______________________________________________________________________________
___________
1.Monuments of Civilization: Ancient Cambodia,Donatella Mazzeo,Chiara Silvi
Antonini, Han Suyin (Contributor), 1983 , Smithmark Publishers (first
published October 1st 1978)

2..Sarton, G. (1951). [Review of The Ancient Khmer Empire, by L. P.

Briggs]. Isis, 42(3), 263–265. http://www.jstor.org/stable/226582
 Dr,UdayDokras
3.https://www.researchgate.net/publication/2889330_Time_Space_and_Astro
nomy_in_Angkor_Wat
These according to him, correspond to the periods of 432,000; 864,000;
1,296,000; 1,728,000 years for the Kali, Dvapara, Treta, and Krta yuga,
respectively.

“ The most impressive aspect of this representation is that it occurs both at

the level of the part as well as the whole in a recursive fashion, mirroring the
Vedic idea of the microcosm symbolizes the macrocosm at various levels of
expressions. This is done not only in the domain of numbers and directions,
but also using appropriate mythological themes, and historical incidents.

In fact the entire stretch of South East Asia from Indonesia to Cambodia is
strewn with remains of Indian influence. Travelers would not have missed
that Bangkok’s airport is called Suvarnabhoomi and the entrance of the
airport depicts Amrit Manthan,  the churning of the sea by devas to extract
the elixir of life. The Indian influence in Indonesia –whose tourist haven of
Bali is a Hindu majority province, is something that is fairly well know.

The mythological scenes skillfully use the oppositions and complementarities

between the gods, goddesses, asuras, and humans dened over ordinary and
sacred time and space.

Furthermore he points out that the various lengths and circumferences of

units
representing the motion of the moon may equal ;
1. 27, 28, 29 (naksatras or daysof the month) ,
2. 354 (days of the lunar year), or
3. 360 (tithis of the lunar year).
4. Other lengths represent the solar year (360, 365, or 366) or larger time
cycles.
According to him the west-east axis represents the periods of the yugas.
1. The width of the moat is 439.78 cubit;
2. the distance from the first step of the western entrance gateway to
balustrade wall at the end of causeway is 867.03 cubit;
3. the distance from the first step of the western entrance gateway to the
4. first step of the central tower is 1,296.07 cubit; and
5. the distance from the first step of bridge to the geographic center of the
temple is 1,734.41 cubit.

In the central tower, the topmost elevation has external axial dimensions of
189.00 cubit east-west, and 176.37 cubit north-south, with the sum of 365.37.
 Dr,UdayDokras
This division of the almost exact length of the solar year into unequal halves
remained a mystery for some time until it was found to be connected with the
Satapatha Brahman.-a numbers for the asymmetric motion of the sun.

All these are, however, astrological terms also which underlines the fact that
astrological advanvces were so great that they linked this knowledge to
astronomy. To understand this let us study the connection between the two.

2 picture composition: Aspara in Moon light/ To RIGHT Central tower of

Angkor Wat, Cambodia with full Moon. Credit: Astronomy club Toutatis/S.
Lamoureux

The Wat was built by the Khmer King Suryavarman II in the early 12th century
in Yasodharapura present-day Angkor, the capital of the Khmer Empire, as his
state.temple.

Breaking from the Shaivism tradition of previous kings, Angkor Wat was
instead dedicated to Vishnu. As the best-preserved temple at the site, it is the
only one to have remained a significant religious center since its foundation.
The Khmer's adhered to the Indian belief that a temple must be built according
to a mathematical system in order for it to function in harmony with the
universe. Distances between certain architectural elements of the temple reflect
numbers related to Indian mythology and cosmology.

The scale of Angkor Wat enabled the Khmer to give full expression to religious
symbolism. The sheer size of the place leaves visitors in awe and the complex
designs illustrate the skills of long gone priest architects.  Every spare inch has
been carved with intricate works of art.  It is, above all else, a microcosm of the
Hindu universe. As a brilliant example of the synthesis of astronomy and
architecture at Angkor Wat, the solar axes of the temple lead directly to the
 Dr,UdayDokras
central sanctuary, a sanctum sanctorum devoted to the supreme solar god,
Lord Vishnu. Vishnu manifests as one of the solar months, and the sun itself is
thought to be his emanation.
Although the Sun gains stature through its conjunction with the center of
Angkor Wat, Vishnu, and the king, it is worth noting that lunar alignments are
also recorded along the western and eastern axis of the temple. As the
measurements of solar and lunar time cycles were built into the sacred space
of Angkor Wat, this divine mandate to rule was anchored to consecrated
chambers and corridors meant to perpetuate the king's power and to honour
and placate the deities manifest in the heavens above.
The solar and lunar alignments at Angkor Wat were alignments with the gods,
alignments that tied the nation to the heavens above, and alignments that
imbued the king with the power to rule by divine association.

Here are concrete astronomical observations you can see at Angkor Wat:

1. The rising sun aligning on equinox days with the western entrance of the
state temple, Angkor Wat.
2. The movements of the moon can be observed from a variety of positions
within the temple, and lunar cycles may have been recorded in the three sets of
libraries in the interior court.
3. The bas reliefs of the third gallery can be understood in relation to the
movements of the sun, which establish their counterclockwise direction.
4. The measurements of the temple appear proportional to calendric and
cosmological time cycles.

These temples are inshort an Observatory.When you settle your feet at a

specific location, the Universe, in a sense revolves around you. With some
patience and time you can start to notice patterns and Recursions that you can
calculate and even predict.

“In conclusion for me, the most amazing aspects of the ancient Khmer
Civilization was their understanding of their place in the cosmos, and how the
placement of the temples mirrored so many of the celestial movements.
A real ancient observatory with it's knowledge embedded on it's self. Through
stone and art, they kept it all to be discovered again and again. “ 1

Mount Meru, in Hindu mythology, a golden mountain that stands in the centre
of the universe and is the axis of the world. It is the abode of gods, and its
foothills are the Himalayas, to the south of which extends Bhāratavarṣa (“Land
of the Sons of Bharata”), the ancient name for India. The roof tower crowning
the shrine in a Hindu temple represents Meru. As the world axis, Mount
Meru reaches down below the ground, into the nether regions, as far as it
extends into the heavens. All of the principal deities have their own celestial
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kingdoms on or near it, where their devotees reside with them after death,
while awaiting their next reincarnation.
The International Council on Monuments and Sites (ICOMOS) and
the International Astronomical Union (IAU) jointly published a thematic study
on heritage sites of astronomy and archaeoastronomy to be used as a guide
to UNESCO in its evaluation of the cultural importance of archaeoastronomical
sites around the world, which discussed sample sites and provided categories
for the classification of archaeoastronomical sites.

The editors, Clive Ruggles and Michel Cotte, proposed that

archaeoastronomical sites be considered in four categories: 1) Generally
accepted; 2) Debated among specialists; 3) Unproven; and 4) Completely
refuted.In Cambodia there are only 2:
1. Angkor Wat
2. Phnom Bakheng, According to Jean Filliozat of the École Française, the
center tower represents the axis of the world and the 108 smaller ones
represent the 4 lunar phases each with 27 days.

1. http://linksthroughspace.blogspot.com/2014/02/cambodia-2014-
ancient-astronomy-angkor.html.. Angkor wat procession and scene of
battles.
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Overview of Context and Significance The Bakheng temple-complex,
constructed on the summit of a phnom (hill) in the center of the Angkor site, is
one of the most important and symbolic 10th century monuments at Angkor.
Consecrated in 907 AD Bakheng is part of an unparalleled architectural and
religious legacy of a group of monuments spanning five hundred years from the
10th to the 14th century. It is a dramatic expression of the genius of the
Khmer people and their king Yasovarman, with its integration of a symbolic
form with the natural landscape to create a physical manifestation of a Hindu
cosmological template of a perfect universe. Yasovarman named his new city
Yasodharapura, which remained the official name of the capital until the end of
the Angkor period. Yasovarman built the Eastern Baray soon after establishing
his capital Yasodharapura. The Eastern Baray (1.8 x 7 km) was part of the
cosmic vision of the Khmer religion. The waters of the river coming down from
the Phnom Kulen once gathered in this enormous reservoir, replenishing the
city. Although the water harvesting system has a functional aspect, not to be
underestimated is the religious significance in the context of setting and
ultimately spatial planning, which is balanced masterfully through building
masses, landscape elements and open space.

Overview of Issues Phnom Bakheng is one of the most threatened temple

complexes in Angkor and the last of the key monuments to benefit from
international aid. It is under many pressures, all interconnected and very
challenging: water infiltration, hydraulic erosion, structural instability, stone degradation, tourist
pressures and poor interpretation and visitor orientation. The disappearance of many of Bakheng
s towers was caused in part by 16th century efforts to use the towers sandstone to build a large
seated Buddha. The encroachment of the forest followed, significantly destabilizing the temple-
complex structures before being cleared completely in the 1920s. In the 1970s, during Cambodia
s prolonged civil conflict, the site was commandeered by the military and used as a heavy-gun
emplacement and a military encampment, and the surrounding area was extensively landmined.
The current infrastructure to welcome visitors compromises the overall historic setting of the
phnom. The present parking and market facilities are located over the central axis of the historic
eastern plaza. The temporary vehicular pull off and parking areas impinge on the historical and
natural heritage landscape

Phnom Bakheng was the first significant temple built at Yasodharapura, the
city which came be known as Angkor. It was constructed in the late 9th, early
tenth centuries as the state temple of King Yasovarman I, who moved the
capital here from Roluos, about 13 kilometers to the southeast. The site was
selected because the hill upon which the temple stands towers 70 meters above
the otherwise flat countryside. From here, Yasovarman could gaze upon his
capital city which covered at least four square kilometers, bounded by earthen
walls.

The layout of the temple strongly resembles Bakong temple in Roluos,

employing the same temple-mountain motif with five ascending terraces. One
 Dr,UdayDokras
significant innovation is that the uppermost towers are arranged in a quincunx
arrangement (like the five dots on a dice)--the first time this design was
employed by the Khmers. It would later be reused in numerous temples
including Angkor Wat. As at Bakong, Phnom Bakheng included a number of
subsidiary shrines spaced around it, although they were much more numerous
at Bakheng (109 in all). Most of these have succumbed to the elements and
today only a handful of the larger subsidiary shrines remain in relatively good
condition.
The chief deity worshipped at the temple was Yasodharesvara, the "Lord of the
One Who Bears Glory", in the form of a linga image. It was dedicated in 907
before the temple was fully completed. Although the temple was abandoned
relatively soon--in 928--it was briefly reoccupied by Jayavarman V in 968. In
the following millennium the temple suffered significant damage, including the
dismantling of the uppermost towers by Buddhist converts and the more recent
trepidations of warring parties in the Cambodian civil war who found the
hilltop temple an excellent position from which to launch artillery.
From 2009 to the present (2014 at the time of this writing) the temple has been
.1
undergoing restoration
Phnom Bakheng , Prasat Phnum Bakhêng, pronounced [pʰnum baːkʰaeŋ]) is a
Hindu and Buddhist temple in the form of a temple mountain in Siem Reap
Province, Cambodia. Dedicated to Shiva, it was built at the end of the 9th
century, during the reign of King Yasovarman (889-910). Located atop a hill, it
is nowadays a popular tourist spot for sunset views of the much bigger
temple Angkor Wat, which lies amid the jungle about 1.5 km to the southeast.
The large number of visitors makes Phnom Bakheng one of the most
threatened monuments of Angkor.[3] Since 2004, World Monuments Fund has
been working to conserve the temple in partnership with APSARA.
Constructed more than two centuries before Angkor Wat, Phnom Bakheng was
in its day the principal temple of the Angkor region, historians believe. It was
the architectural centerpiece of a new capital, Yasodharapura, that
Yasovarman built when he moved the court from the capital Hariharalaya in
the Roluos area located to the southeast.
An inscription dated 1052 AD and found at the Sdok Kak Thom temple in
present-day Thailand states in Sanskrit: "When Sri Yasovardhana became king
under the name of Yasovarman, the able Vamasiva continued as his guru. By
the king's order, he set up a linga on Sri Yasodharagiri, a mountain equal in
beauty to the king of mountains.” 
---------------------------------------------------------------------------------
https://www.wmf.org/sites/default/files/article/pdfs/Phnom_Bakheng_Conservation_Master_Plan_Vol_1.
pdf
Scholars believe that this passage refers to the consecration of the Phnom
Bakheng temple approximately a century and a half earlier.Phnom Bakheng is
one of 3 hilltop temples in the Angkor region that are attributed to
 Dr,UdayDokras
Yasovarman's reign. The other two are Phnom Krom to the south near
the Tonle Sap lake, and Phnom Bok, northeast of the East Baray reservoir.
Surrounding the mount and temple, labor teams built an outer moat. Avenues
radiated out in the four cardinal directions from the mount. A causeway ran in
a northwest–southeast orientation from the old capital area to the east section
of the new capital's outer moat and then, turning to an east–west orientation,
connected directly to the east entrance of the temple.
Later in its history, Phnom Bakheng was converted into a Buddhist temple. A
monumental Sitting Buddha, now lost, was created on its upper tier. Across its
west side, a Reclining Buddha of similar scale was crafted in stone. The
outlines of this figure are still visible.
Phnom Bakheng is a symbolic representation of Mount Meru, home of
the Hindu gods, a status emphasized by the temple's location atop a steep hill
65 m above the surrounding plain. The temple is built in a pyramid form of
seven levels, representing the seven heavens. At the top level, five sandstone
sanctuaries, in various states of repair, stand in a quincunx pattern—one in
the center and one at each corner of the level's square. Originally, 108 small
towers were arrayed around the temple at ground level and on various of its
tiers; most of them have collapsed. A quincunx (/ˈkwɪn.kʌŋks/) is
a geometric pattern consisting of five points arranged in a cross, with four of
them forming a square or rectangle and a fifth at its center. It forms the
arrangement of five units in the pattern corresponding to the five-spot on six-
sided dice, playing cards, and dominoes. It is represented
in Unicode as U+2059 ⁙ FIVE DOT PUNCTUATION or (for the die
pattern) U+2684 ⚄ DIE FACE-5.

ORIGIN

A quincunx coin////Portuguese shield

The quincunx was originally a coin issued by the Roman Republic c. 211–200

BC, whose value was five twelfths (quinque and uncia) of an as, the Roman
standard bronze coin. On the Roman quincunx coins, the value was sometimes
 Dr,UdayDokras
indicated by a pattern of five dots or pellets. However, these dots were not
always arranged in a quincunx pattern.
The Oxford English Dictionary (OED) dates the first appearances of the Latin
word in English as 1545 and 1574 ("in the sense 'five-twelfths of a pound or
as'"; i.e. 100 old pence). The first citation for a geometric meaning, as "a pattern
used for planting trees", dates from 1606. The OED also cites a 1647 reference
to the German astronomer Kepler for an astronomical/astrological meaning, an
angle of 5/12 of a whole circle. Jackson (1821) states that the word refers to
the pattern of trees in an orchard, but then uses it more abstractly for a
version of the orchard-planting problem involving patterns of points and lines
in the plane (for which the quincunx pattern provides the optimal solution for
five points).
Quincunx patterns occur in many contexts:

The flag of the Solomon Islands features a quincunx of stars./A quincuncial map/12th-

century Cosmatesque mosaic in the Cappella Palatina, Palermo, Sicily

Drawn by Timothy M Ciccone following Claude Jacques, Michael Freeman, and Jean Laur.of thr
Bakeng

Phnom Bakheng as a quincunx

 Dr,UdayDokras
 In heraldry, groups of five elements (charges) are often arranged in a
quincunx pattern, called in saltire in heraldic terminology. The flag of the
Solomon Islands features this pattern, with its five stars representing the
five main island groups in the Solomon Islands. Another instance of this
pattern occurred in the flag of the 19th-century Republic of Yucatán, where
it signified the five departments into which the republic was divided.
 Quincunxes are used in modern computer graphics as a pattern
for multisample anti-aliasing. Quincunx antialiasing samples scenes at the
corners and centers of each pixel. These five sample points, in the shape of
a quincunx, are combined to produce each displayed pixel. However,
samples at the corner points are shared with adjacent pixels, so the number
of samples needed is only twice the number of displayed pixels.
 In numerical analysis, the quincunx pattern describes the two-
dimensional five-point stencil, a sampling pattern used to derive finite
difference approximations to derivatives.
 In architecture, a quincuncial plan, also defined as a "cross-in-square", is
the plan of an edifice composed of nine bays. The central and the four
angular ones are covered with domes or groin vaults so that the pattern of
these domes forms a quincunx; the other four bays are surmounted
by barrel vaults. In Khmer architecture, the towers of a temple, such
as Angkor Wat, are sometimes arranged in a quincunx to represent the five
peaks of Mount Meru
 A quincunx is one of the quintessential designs of Cosmatesque inlay
stonework.
 A quincuncial map is a conformal map projection that maps the poles of
the sphere to the centre and four corners of a square, thus forming a
quincunx.
 The points on each face of a unit cell of a face-centred cubic lattice form
a quincunx.
 The quincunx as a tattoo is known as the five dots tattoo. It has been
variously interpreted as a fertility symbol, a reminder of sayings on how to
treat women or police, a recognition symbol among the Romani people, a
group of close friends, standing alone in the world, or time spent in prison
(with the outer four dots representing the prison walls and the inner dot
representing the prisoner). Thomas Edison, whose many inventions
included an electric pen which later became the basis of a tattooing
machine created by Samuel O'Reilly, had this pattern tattooed on his
forearm.
 The first two stages of the Saturn V super heavy-lift rocket had engines
in a quincunx arrangement.
 A baseball diamond forms a quincunx with the four bases and the
pitcher's mound.
 Early African American scientist Benjamin Banneker describes a dream
in which he is asked to measure the shape of the soul after death. The
 Dr,UdayDokras
answer is "quincunx". Research locates his ancestry in Senegal, where the
quincunx is a common religious symbol.[16]
 Place des Quinconces in Bordeaux, France, one of the largest public
squares in Europe, is named for its trees, which were formerly arranged in
quincunx patterns.
Various literary works use or refer to the quincunx pattern for its symbolic
value:
 The English physician Sir Thomas Browne in his philosophical
discourse The Garden of Cyrus (1658) elaborates upon evidence of the
quincunx pattern in art, nature and mystically as evidence of "the wisdom
of God". Although Browne wrote about quincunx in its geometric meaning,
he may have been influenced by English astrology, as the astrological
meaning of "quincunx" (unrelated to the pattern) was introduced by the
astronomer Kepler in 1604.

 James Joyce uses the term in "Grace", a short story in Dubliners of 1914,

to describe the seating arrangement of five men in a church service.
Lobnerargues that in this context the pattern serves as a symbol both of the
wounds of Christ and of the Greek cross.

 Lawrence Durrell's novel sequence The Avignon Quintet is arranged in

the form of a quincunx, according to the author; the final novel in the
sequence is called Quinx, the plot of which includes the discovery of a
quincunx of stones.

 The Quincunx is the title of a lengthy and elaborate novel by Charles

Palliser set in 19th-century England, published in 1989; the pattern
appears in the text as a heraldic device, and is also reflected in the
structure of the book.

 In the first chapter of The Rings of Saturn, W. G. Sebald's narrator cites

Browne's writing on the quincunx. The quincunx in turn becomes a model
for the way in which the rest of the novel unfolds.

 Séamus Heaney describes Ireland's historical provinces as together

forming a quincunx, as the Irish word for province cúige (literally: "fifth
part") also explicates. The five provinces of Ireland
were Ulster (north), Leinster (east), Connacht (west), Munster (south)
and Meath (center, and now a county within Leinster). More specifically, in
his essay Frontiers of Writing, Heaney creates an image of five towers
forming a quincunx pattern within Ireland, one tower for each of the five
provinces, each having literary significance.

 The Polish historian Feliks Koneczny used the term 'quincunx' to

describe five categories of human life which define civilisations, these
 Dr,UdayDokras
categories including truth and good on the spiritual side, well-
being and health on the physical side and beauty encompassing both sides.

Bhutanese thangka of Mount Meru and the Buddhist universe, 19th

century, Trongsa Dzong, Trongsa, Bhutan//The MahaBodhi Temple, a famous
Buddhist temple at Bodhgaya, India, representing Mount Meru

Mount Meru : मे रु, also recognized as Sumeru, Sineru or Mahāmeru, is

the sacred five-peaked mountain of Hindu, Jain, and Buddhist cosmology and
is considered to be the centre of all the physical, metaphysical and spiritual
universes.
Many famous Buddhist, Jain, and Hindu temples have been built as symbolic
representations of this mountain. The "Sumeru Throne" 須彌座 xūmízuò style
base is a common feature[citation needed] of Chinese pagodas. The highest point (the
finial bud) on the pyatthat, a Burmese-style multi-tiered roof, represents
Mount Meru.
Etymologically, the proper name of the mountain is Meru (Pāli Meru), to which
is added the approbatory prefix su-, resulting in the meaning "excellent Meru"
or "wonderful Meru". Meru is also the name of the central bead in a mālā.
In other languages, Mount Meru is pronounced:

1. Burmese: ([mjɪ̰ɴ mò tàʊɰ̃])

 Dr,UdayDokras
2. Chinese: 須彌山 (Xūmíshān)
3. Japanese: 須弥山 (Shumisen)
4. Javanese: ꦱꦼꦩꦺꦫꦸ (Semeru)
5. Kannada: ಮೇರು ಪರ್ವತ
6. Khmer: ភ្នព្រ
ំ ះសុមេរុ (Phnom Preah Someru) or (Phnom Preah Somae)
7. Korean: 수미산 (Sumisan)
8. Malayalam: മഹാമേരു പർവ്വതം (Mahameru Parvatham)
9. Pāli: Sineru
10. Tamil: மகா மேரு மலை
11. Telugu: మేరు పర్వతం
12. Tibetan: ཪི་རྒྱལ་པོ་རི་རབ་
13. Thai: เขาพระสุเมรุ (Khao phra sumen)
14. Vietnamese: Núi Tu-di

GEOGRAPHY; The dimensions attributed to Mount Meru — which all refer to it

as a part of the Cosmic Ocean, along with several other statements that
describe it in geographically vague terms (e.g., "the Sun along with all the
planets circle the mountain") — make the determination of its location most
difficult, according to most scholars.
Some researchers identify Mount Meru or Sumeru with the Pamirs, northwest
of Kashmir.
The Suryasiddhanta mentions that Mt. Meru lies in the middle of the
Earth ("bhuva-madhya") in the land of the Jambunad
(Jampudvīpa). Narapatijayacharyasvarodaya, a ninth-century text, based on
mostly unpublished texts of Yāmal Tantr, mentions:
"Sumeruḥ Prithvī-madhye shrūyate drishyate na tu"
(Su-meru is heard to be in the middle of the Earth, but is not seen there).
Several versions of cosmology can be found in existing Hindu texts. In
one of them, cosmologically, the Meru mountain was also described as
being surrounded by Mandrachala Mountain to the east, Suparshva
Mountain to the west, Kumuda Mountain to the north and Kailasa to the
south
Main articles: Buddhist cosmology and Mount Meru (Buddhism)
 Dr,UdayDokras

Yuan dynasty 1271–1368) Chinese mandala depicting Mount Meru as

an inverted pyramid topped by a lotus.

According to Buddhist cosmology, Mount Meru (or Sumeru) is at the

centre of the world, and Jambūdvīpa is south of it. It is
80,000 yojanas wide and 80,000 yojanas high according to
the Abhidharmakośabhāṣyam and 84,000 yojanas high according to
the Long Āgama Sutra. Trāyastriṃśa is on its peak, where Śakra resides.
The Sun and the Moon revolve around Mount Meru, and as the Sun
passes behind it, it becomes nighttime. The mountain has four faces —
each one made of a different material; the northern face is made of gold,
the eastern one is made of crystal, the southern one is made of lapis
lazuli, and the western one is made of ruby
In Vajrayāna, maṇḍala offerings often include Mount Meru, as they in
part represent the entire universe.It is also believed that Mount Meru is
the home of the buddha Cakrasaṃvara

Tibetan Cakrasaṃvara sand mandala with Mount Meru in the centre.

/ Tibetan Buddhist embroidery representing Mount Sumeru.
 Dr,UdayDokras

 
 
Hindu cosmology

The cosmic tortoise, and Mount Meru

Mount Meru of Hindu traditions is described as 84,000 yojanas high,

about 1,082,000 km (672,000 mi), which would be 85 times the Earth's
diameter. The Sun, along with all the planets in the Solar System,
revolve around Mt. Meru as one unit.
One yojana can be taken to mean about 11.5 km (9 miles), though its
magnitude seems to differ over time periods — e.g., the Earth's
circumference is 3,200 yojanas according to Varahamihira and slightly
less so in the Aryabhatiya, but is said to be 5,026.5 yojanas in the
Suryasiddhānta. The Matsya Purana and the Bhagvata Purana, along
with some other Hindu texts, consistently give the height of 84,000
 Dr,UdayDokras
yojanas to Mount Meru, which translates into 672,000 miles or
1,082,000 kilometers.
Mount Meru was said to be the residence of King Padamja Brahma in
antiquity.
According to Charles Allen, Mount Kailash is identified with Mount
Meru. One description in the Vishnu Purana of the mountain states that
its four faces are made of crystal, ruby, gold, and lapis lazuli.[23] It is a
pillar of the world and is located at the heart of six mountain ranges
symbolizing a lotus.[23]

Painting of Mount Meru from Jain cosmology from

the Samghayanarayana

Jain cosmology
According to Jain cosmology, Mount Meru (or Sumeru) is at the centre of
the world surrounded by Jambūdvīpa, in form of a circle forming a
diameter of 100,000 yojans. There are two sets of sun, moon and stars
revolving around Mount Meru; while one set works, the other set rests
behind Mount Meru.
Every Tirthankara is taken to the summit of Meru by Indra shortly after
his birth, after putting the Tirthankara child's mother into deep slumber.
There, he was bathed and anointed with precious unctions. Indra and
other Devas celebrated his birth.
Javanese Legends: This mythical mountain of gods was mentioned in
the Tantu Pagelaran, an Old Javanese manuscript written in the 15th-
century Majapahit period. The manuscript describes the mythical origin
of the island of Java, as well as the legendary movement of portions of
Mount Meru to Java. The manuscript explains that Batara Guru (Shiva)
ordered the gods Brahma and Vishnu to fill Java with human beings.
However, at that time, Java island was floating freely on the ocean,
always tumbling and shaking. To stop the island's movement, the gods
decided to nail it to the Earth by moving the part of Mahameru
in Jambudvipa (India) and attaching it to Java. The resulting mountain
is Mount Semeru, the tallest mountain on Java.
 Dr,UdayDokras
Mount Semeru, a large active volcano on Java, is named after the
mount.

The five central towers of Angkor Wat, before a Hindu and later a Buddhist
temple in Siem Reap, Cambodia, symbolize the peaks of Mount Meru.

The concept of a holy mountain surrounded by various circles was

incorporated into ancient Hindu temple architecture with
a Shikhara (Śikhara) — a Sanskrit word translating literally to
"mountain peak." Early examples of this style can be found at
the Harshat Mata Temple and Harshnath Temple from the 8th century
CE in Rajasthan, Western India. This concept also continued outside
India, such as in Bali, where temples feature Meru towers.
In Buddhist temples, the Mahabodhi Temple in Bodh Gaya is the
earliest example of the 5th- to 6th-century depiction. Many other
Buddhist temples took on this form, such as the Wat
Arun in Thailand and the Hsinbyume Pagoda in Myanmar.

1. Prang of Wat Phutthaisawan, a Buddhist temple in Samphao Lom,

Thailand, representing Mount Meru
2. A Buddhist prang in Wat Arun, Bangkok, representing Mount Sumeru
3. Hsinbyume Pagoda in Mandalay, Myanmar, representing Mount Sumeru
4. The meru of Pura Ulun Danu Bratan is dedicated to Shiva and his
consort Parvathi
 
 Dr,UdayDokras

Depiction of Mount Meru at Jambudweep, a Jain temple in Uttar

Pradesh

Jean Filliozat of the Ecole Francaise, a leading western authority on Indian

cosmology and astronomy, interpreted the symbolism of the temple. The temple
sits on a rectangular base and rises in five levels and is crowned by five main
towers. One hundred four smaller towers are distributed over the lower four
levels, placed so symmetrically that only 33 can be seen from the center of any
side. Thirty-three is the number of gods who dwelt on Mount Meru. Phnom
Bakheng's total number of towers is also significant. The center one represents
the axis of the world and the 108 smaller ones represent the four lunar phases,
each with 27 days. The seven levels of the monument represent the seven
heavens and each terrace contains 12 towers which represent the 12-year cycle
of Jupiter. According to University of Chicago scholar Paul Wheatley, it is "an
astronomical calendar in stone."[
Following Angkor's rediscovery by the outside world in the mid-19th century,
decades passed before archeologists grasped Phnom Bakheng's historical
significance. For many years, scholars' consensus view was that the Bayon, the
temple located at the center of Angkor Thom city, was the edifice to which the
Sdok Kak Thom inscription referred. Later work identified the Bayon as
a Buddhist site, built almost three centuries later than originally thought, in
the late 12th century, and Phnom Bakheng as King Yasovarman's state temple
Sun set of Phnom Bakheng
The view of the Angkor Wat from the top of Phnom Bakheng is featured in the
movie Tomb Raider (when Lara Croft looks through the binoculars upon
arriving in Cambodia).
 

Phnom Bakheng/Angkor Wat seen from Phnom Bakheng at sunset

 Dr,UdayDokras
 

1. General view
2. Upper terrace
3. Stone tower and Angkor Wat far afield

Bas-relief in Phnom Bakheng

What was Phnom bakheng used for?

Phnom Bakheng is a symbolic representation of Mount Meru, home of the

Hindu gods, a status emphasized by the temple's location atop a steep hill 65
m above the surrounding plain. The temple is built in a pyramid form of seven
levels, representing the seven heavens. Who built bakheng?

King Yasovarman
 Dr,UdayDokras
It is possible to see: the five towers of Angkor Wat in the west, Phnom Krom to
the southwest near the Grand Lake, Phnom Bok in the northeast, Phnom
Kulen in the east, and the West Baray. Phnom Bakheng was built in late ninth
to early tenth century by King Yasovarman dedicated to Siva (Hindi). Why is
Prasat kravan unusual?

Kravan is an unusual arrangement of five towers in a row on one terrace.

They are built of brick; the lintels and columns are of sandstone. This is the
only tower with recessed tiers intact, which are visible on the interior. The
columns are octagonal, with four bare sides and sandstone rings.

Phnom Bakheng (Bhnaṃ Pākhaeṅ):

These sources of the inscriptions have indicated the place name vakoṅ, which
is located around the Siem Reap province, and possibly make sense with
regard to the origin of the modern name Bakong. On the other hand, the old
Khmer place name vakoṅ is now still the name of the village near the Bakong
temple, namely “Phum Vakong.” This temple, which not long ago was called by
the local inhabitants “Bayon,” has the same name as the Bayon located at the
center of Angkor Thom.

Phnom Bakheng (Bhnaṃ Pākhaeṅ):

In sum, the modern name of Phnom Bakheng used to be Vnaṃ Kanṭāl (Phnom
Kandal, Central Mountain) in the ancient period, which mountain was located
 Dr,UdayDokras
in the center of Yaśodharapura (the city of Yaśovarman). It was also called
Yaśodharagiri (the mountain of Yaśovarman) wherein was installed the linga on
the top of the mountain, named Yaśodhareśvara (the lord of king Yaśovarman).
Hence, the meaning of the modern name Bakheng has the same sense as
installing the Royal Linga,and it means “force, power, or the male reproductive
organ.” It was also a symbol of the king’s power at that time.
This temple is located on the top of the natural mountain ‘Phnom Bakheng,’
along the road between Angkor Wat and Angkor Thom. It was built in the
beginning of the 10th century, during the reign of king Yashovarman I, who
accepted Brahmanism under the posthumous name Paramaśivaloka.
The present name of Bakheng is a Khmer word meaning “force, or power,” and
it also means the “male reproductive organ that is effective.” Perhaps this word
indicates the Shiva Linga, which was adapted by the local people in memory of
the 10th century royal Linga of Yaśodharapura, namely Yaśodhareśvara (the
lord of Yaśovarman).

The word “Kheng, or Khaeṅ” has rarely been used in the Khmer language, but
it is currently used in the Thai language. However, the word Kheng is found in
the Khmer Rāmakerti, in the scene of the giant Kūkhan, “ri Kūkhan khaeṅ
mohhimā rūp rū pabbatā”, “Kūkhan force, colossal, form similar to a
mountain…” and “khluon khloh khlāmṅ kheṅ beñ bāl, “youthful, force, power.”
Bakheng could be equivalent to the old Khmer vraḥ kheṅ, if the two particles
braḥ and pā are interchanged for writing as place names. We can say that braḥ
which is equivalent to pā, indicates a sacred vocabulary, and it could be equal
to the word “khaeṅ”, or it may have the meaning of the Linga.

There are several names of Phnom Bakheng in the ancient period, which are
found in the inscriptions. In the inscription of Sdok Kak Thom, it is clearly
affirmed that Yaśodharapura (the name of the ancient city of Angkor) was
established on the top of Phnom Bakheng by the king Yashovarman I (889-910
AD). The name of this mountain was also Yaśodharagiri (mountain
ofYaśovarman), Indrādri, and Madhyādri in the 12th century, and it was also
called by the old Khmer name Vnaṃ Kanṭāl (central mountain).

The inscription of Sdok Kak Thom mentioned the following: “ … vra ḥ pāda
paramaśivaloka oy vraḥ liṅga dvihasta saṃnal=ti sthāpanā āy vna ṃ kan ṭāl gi [t]i
sthāpanā āy bhadrapattana… which mean “The majesty king-Paramashivaloka
gives (him) two cubits high of unused (stone) from construction at Vna ṃ Kan ṭāl
for establishing royal Linga at Bhadrapattana.” Paramashivaloka established
the royal city of Śri Yaśodharapura, and took the Devarāja from Hariharālaya
to this city, and he subsequently established the Vnaṃ Kanṭāl (Central
Mountain) and installed a Linga in the center.56 The Phnom Bakheng
inscription, K. 684,57 informs us of the purchase of a piece of land for two
people (loñ) who were the devotees (pādamūla) of Vnaṃ Kanṭāl: “ (8) 　loñ prāṇa
pādamūla kamrateṅ (9) jagat vnaṃ kanṭāl ti vra ḥ kamrate ṅ” The name of Vnaṃ
 Dr,UdayDokras
Kanṭāl (Central Mountain) moreover clearly indicates the representative Mount
Meru, if we study the Sanskrit text. The temple itself that was built on the top
of the mountain (Phnom), presents the symbol of the mountain in the center of
the world, Meru or Sumeru of Indian cosmology.
IN BUDDHISM Mount Meru (also Sumeru (Sanskrit) or Sineru (Pāli)
or Kangrinboqe) is the name of the central world-mountain in Buddhist
cosmology. Etymologically, the proper name of the mountain
is Meru (Pāli Meru), to which is added the approbatory prefix su-, resulting in
the meaning "excellent Meru" or "wonderful Meru".
The concept of Sumeru is closely related to the central Mount Meru of Hindu
cosmology, but it differs from the Hindu concept in several particulars.

Yuan dynasty (1271–1368) Chinese mandala depicting Mount Meru as an inverted

pyramid topped by a lotus.

According to Vasubandhu's Abhidharmakośabhāṣyam (philosophical writings),

Sumeru is 80,000 yojanas tall. The exact measure of one yojana is uncertain,
but some accounts put it at about 24,000 feet, or approximately 4-1/2 miles,
but other accounts put it at about 7-9 miles. It also descends beneath the
surface of the surrounding waters to a depth of 80,000 yojanas, being founded
upon the basal layer of Earth. Sumeru is often used as a simile for both size
and stability in Buddhist texts.
Sumeru is said to be shaped like an hourglass, with a top and base of 80,000
yojanas square, but narrowing in the middle (i.e., at a height of 40,000
yojanas) to 20,000 yojanas square.
Sumeru is the polar center of a mandala-like complex of seas and mountains.
The square base of Sumeru is surrounded by a square moat-like ocean, which
 Dr,UdayDokras
is in turn surrounded by a ring (or rather square) wall of mountains, which is
in turn surrounded by a sea, each diminishing in width and height from the
one closer to Sumeru. There are seven seas and seven surrounding mountain-
walls, until one comes to the vast outer sea which forms most of the surface of
the world, in which the known continents are merely small islands. The known
world, which is on the continent of Jambudvipa, is directly south of Sumeru.
The dimensions stated in the Abhidharmakośabhāṣyam are shown in the table
below:

Name Width Height/Depth

Sumeru (Sineru) mountain 80,000 yojanas 80,000 yojanas

Sea 80,000 yojanas 80,000 yojanas

Yugandhara mountains 40,000 yojanas 40,000 yojanas

Sea 40,000 yojanas 40,000 yojanas

Iṣadhara (Isadhara) mountains 20,000 yojanas 20,000 yojanas

Sea 20,000 yojanas 20,000 yojanas

Khadiraka (Karavīka) mountains 10,000 yojanas 10,000 yojanas

Sea 10,000 yojanas 10,000 yojanas

Sudarśana (Sudassana) mountains 5,000 yojanas 5,000 yojanas

Sea 5,000 yojanas 5,000 yojanas

Aśvakarṇa (Assakaṇṇa) mountains 2,500 yojanas 2,500 yojanas

 Dr,UdayDokras

Sea 2,500 yojanas 2,500 yojanas

Vinadhara (Vinataka) mountains 1,250 yojanas 1,250 yojanas

Sea 1,250 yojanas 1,250 yojanas

Nimindhara (Nemindhara)
625 yojanas 625 yojanas
mountains

Outer Sea 32,000 yojanas relatively shallow

Cakravāḍa (Cakkavāḷa) mountains
312.5 yojanas 312.5 yojanas
(circular edge of the world)

The 80,000 yojana square top of Sumeru constitutes the Trāyastriṃśa "heaven"

(devaloka), which is the highest plane in direct physical contact with the earth.
The next 40,000 yojanas below this heaven consist of sheer precipice,
narrowing in like an inverted mountain until it is 20,000 yojanas square at a
heigh of 40,000 yojanas above the sea.
From this point Sumeru expands again, going down in four terraced ledges,
each broader than the one above. The first terrace constitutes the "heaven" of
the Four Great Kings and is divided into four parts, facing north, south, east
and west. Each section is governed by one of the Four Great Kings, who faces
outward toward the quarter of the world that he supervises.
40,000 yojanas is also the height at which the Sun and Moon circle Sumeru in
a clockwise direction. This rotation explains the alteration of day and night;
when the Sun is north of Sumeru, the shadow of the mountain is cast over the
continent of Jambudvīpa, and it is night there; at the same time it is noon in
the opposing northern continent of Uttarakuru, dawn in the eastern continent
of Pūrvavideha, and dusk in the western continent of Aparagodānīya. Half a
day later, when the Sun has moved to the south, it is noon in Jambudvīpa,
dusk in Pūrvavideha, dawn in Aparagodānīya, and midnight in Uttarakuru.
 Dr,UdayDokras
The next three terraces down the slopes of Sumeru are each longer and
broader by a factor of two. They contain the followers of the Four Great Kings,
namely nāgas, yakṣas, gandharvas, and kumbhāṇḍas.
The names and dimensions of the terraces on the lower slopes of Sumeru are
given below:

Height above the Length (on one

Name Breadth
sea side)

Cāturmahārājik
40,000 yojanas 2,000 yojanas 24,000 yojanas
a

Sadāmada 30,000 yojanas 4,000 yojanas 32,000 yojanas

Mālādhara 20,000 yojanas 8,000 yojanas 48,000 yojanas

16,000
Karoṭapāni 10,000 yojanas 80,000 yojanas
yojanas

Below Sumeru, in the seas around it, is the abode of the Asuras who are at war
with the Trāyastriṃśa gods.
Certain traditional Buddhist ideas about the world are incompatible with
modern science and have been abandoned by numerous modern Buddhists.
One of the most well known of these ideas is Mount Meru. According to Donald
S. Lopez Jr., "the human realm that Buddhist texts describe is a flat earth, or
perhaps more accurately a flat ocean, its waters contained by a ring of iron
mountains. In that ocean is a great central mountain, surrounded in the four
cardinal directions by island continents."
As Lopez notes, as early as the 18th century, Buddhist scholars like Tominaga
Nakamoto (1715–1746) began to question this classical Buddhist cosmography,
holding that they were adopted by the Buddha from Indian theories, but that
they were incidental and thus not at the heart of Buddha's teaching. While
some traditional Buddhists did defend the traditional cosmology, others like
Shimaji Mokurai (1838–1911) argued that it was not foundational to Buddhism
and was merely an element of Indian mythology. Others like Kimura Taiken
(1881–1930), went further and argued that this traditional cosmography was
not part of original Buddhism.
 Dr,UdayDokras
The issue of Mount Meru was also discussed by modern Buddhist
intellectuals like Gendun Chopel and the 14th Dalai Lama. According to
Choepel, the Meru cosmology is a provisional teaching taught in accord with
the ideas of ancient India, but not appropriate for the modern era. Similarly,
the 14th Dalai Lama writes that "my own view is that Buddhism must abandon
many aspects of the Abhidharma cosmology". The Dalai Lama sees the
falsehood of this traditional cosmology as not affecting the core of Buddhism
(the teaching of the four noble truths and liberation) since it is "secondary to
the account of the nature and origins of sentient beings

BAUPHON as MOUNT MERU

 Dr,UdayDokras

Just northwest of Bayon Temple lies an elevated platform connected to a

walkway leading to the Baphuon Temple. The platform sits next to the
Elephant Terrace and both the Temple and its elevated 200-meter sandstone
causeway lie just outside the royal enclosure of Angkor Thom.  Baphuon
Temple was located on the cardinal axis of the ancient city of Yasodharapura,
sacked by the Chams in 1177. When Angkor Thom was rebuilt, Baphuon was
located just south of the Royal Enclosure, as can be seen on the map.
Originally built as a temple to Shiva in the 11th Century, it was the most
imposing structure of the ancient city -- renowned for its bronze tower that
earned it the title of the “Tower of Gold. At 120 metres long, 100 metres
wide and 34 metres tall, the main temple structure is roughly the same
size as its famous neighbour, but in a worse state of repair, which may
partially explain the comparative lack of popularity. Being at the end of a
225-metre-long elevated walkway – entirely exposed to the hot
Cambodian sun – may also be a factor, putting off temple explorers who
have already been worn out by The Bayon.
Baphuon Temple - one of the highlights of  5 Great Angkor Temples in 3
Days and 10 Must-See Temples in Siem Reap (Read all about Siem
Reap here)
 Dr,UdayDokras
.”The temple sits within 3 successive enclosures and is constructed of 5 levels
of equal size, giving it the appearance of a mountain -- in this case, the sacred
Hindu Mt. Meru. This top of the tower held a Shiva linga.  In the 15th century,
it was converted into a Buddhist temple, and the tower was disassembled, with
many of the stones used to begin construction of an unfinished, reclining
Buddha on the west side of the rectangular structure.  History of Baphuon
Temple
The triple-tiered temple mountain of the Baphuon Temple was the state
temple of King Udayadityavarman II. Its pyramid shape represents the
mythical Hindu Mount Meru and marks the centre of the city that was
here before Angkor Thom.
It is immediately to the south of the royal palace of Phimeanakas, and
the old walls of the palace can be seen in the shade of the trees north of
the temple, making for a pleasant route to walk back towards the main
road along.

Contemporary sources say that a striking 8-metre-tall tower once stood

on top of the temple, probably made of wood gilded with bronze. This is
thought to have been demolished in the late-15th century when the
temple was converted from being dedicated to the Hindu God Shiva to
Buddha.
A reclining Buddha statue – 9 metres tall and 70 metres long – was
added to the second tier on the west-facing side. Sadly, even by this
time, it is thought that much of the temple’s structure had already
collapsed, due to the fact that it was hastily built on land filled with
sand.
You can find Baphuon Temple slightly northwest of Bayon Temple.
Photographing it in the morning will give you the best light on the
temple.
 Dr,UdayDokras

Ta Keo called 'Hemasringagiri' or 'the mountain with golden peaks,' meaning

Mount Meru—is enormous, rising over 21.6 meters, making it one of the tallest
buildings at Angkor with a base of 122 by 106 meters, while the outer moat
stretched 255 by 195 meters. It was the state temple of Jayavarman V, who
ruled from 968 to 1001. Around the year 975, work was begun on Ta Keo
temple in the center of the new capital. Where the kinghad taken up residence
on the east side of the East Baray. It is unfinished as the king was subjugated
in year 1001.

The mountain of Meru (or ‘Sumeru’)

 Dr,UdayDokras
The mountain of Meru (or ‘Sumeru’) has been a prominent geographic feature
in several Hindu, Buddhist and Jain mythologies. The ‘Meru Parvat’ is
considered to be the centre of ‘Jambu dwipa’(peninsula) and abode of Brahma
and other Gods. Ancient Indian texts described to be about 84,000 ‘yojana’
high or so. However, if you examine the geography or atlas of India you will not
find any ‘Meru’ mountain in the present Indian subcontinent!. Meru Peak is a
mountain that lies in the Garwhal Himalayas , in the Uttarakhand region of
India . It lies between Thalay Sagar and Shivling , and has some highly
challenging routes. It is 6,660 metres (21,850 ft) high. It was the site of the
world's highest.

[1] Let’s look for Meru upon the pages of Mahabharata and let’s see what this
great epic has to say about this topographical entity. It may be noted that we
have already, though cursorily, proposed the Bhubaneswar Model of Meru
Parvata in the Article “Scenario : The Sida River of Buddha Era”, one of the
series “Easternization and The Brown Arya”. So, our findings on Meru upon the
pages of Mahabharata would have to be seen with reference to this Meru Model
as well.

Firstly, we shall lay down the actual Mahabharata-Meru findings one by one
along with some collateral classical and/or plausibly-historical information,
and short remarks, if necessary, which will be later reflected upon and
analyzed in steps, in order to elicit surer historical implications and inferences.

[2] In Mahabharata Khanda-1 / Adi Parva / Adhyaya-17 / Sloka-5-6,

Ugrashrava replies Saunaka’s certain question thus :

“There is a radiant mountain, named Meru, shining uniquely, reflecting sun’s

rays upon own bright golden peaks. This mountain, that thus looks to be
adorned with golden ornaments, is inhabited by Devas and Gandharvas. Its
extents are immeasurable and happens to be a region where no impious person
can really stay on.”

In Sloka-7-8, he further tells Saunaka about this mountain :

“Snakes and divine medicinal plants are plentiful in this region. The latter adds
to its beauty. The Meru Mountain covers (includes) Svarga. It remains
unthinkable (unreachable) for common men. This tract is crossed by several
rivers and endowed with thick plantations. Its natural beauty includes great
flocks of twittering birds of numerous species.”

In Sloka-9 he further adds :

“Its peaks are ingrained with jewels.”

[3] In Mahabharata Khanda-1 / Adi Parva / Adhyaya-62 / Sloka-48,

Mahabharata is being extolled as the receptacle of gem-like matters through
 Dr,UdayDokras
analogies which describe Ocean and Meru as great sources of gems. It is a
revelation about Meru’s status with respect to wealth.

[4] In Mahabharata Khanda-1 / Adi Parva / Adhyaya-85 / Sloka-7-10, King

Yayati is seen romancing with Visvachi, an Apsaras (race). The Alaka Puri
(palace) and the mount on the northern part of Meru were their favorite
meeting places. It may be noted that Yayati was an ancestor of the Pandavas.

[5] In Mahabharata Khanda-1 / Adi Parva / Adhyaya-99 / Sloka-5-7, Ganga

tells Santanu, her husband that Vasistha, aka Apava, son of Varuna had his
Ashram upon Meru, the Mountain King. She also describes the attractive
characteristics of the Ashram. These were abundance of deers, variegated
birds, all-season flowers, fruits, roots and water.

It may be noted that Vasistha “is one of the oldest and most revered Vedic
rishis. He is one of the Saptarishis (seven great Rishis) of Ancient India.
Vasishtha is credited as the chief author of Mandala 7 of Rigveda. Vasishtha
and his family are mentioned in Rigvedic verse 10.167.4 and in other Rigvedic
mandalas and in many Vedic texts. … Yoga Vasishtha, Vasishtha Samhita, as
well as some versions of the Agni Purana and Vishnu Purana are attributed to
him” [wikipedia].

[6] In Mahabharata Khanda-1 / Adi Parva / Adhyaya-175 / Sloka-45,

Vasishtha is seen jumping off the peak of Meru in a suicidal bid, though the
rocky fall-point turns as soft as cotton for him. Vasishtha had acceded to such
a severe mental state following death of his sons at the hand of King
Visvamitra.

It may be noted that “Brahmarshi Vishvamitra is one of the most venerated

rishis or sages of ancient India. He is also credited as the author of most of
Mandala 3 of the Rigveda, including Gayatri Mantra. … Vishvamitra was
originally a king, also called Kaushika (descendant of Kusha) and belonged to
Amavasu Dynasty. He was the Chandravanshi (Somavanshi) King of
Kanyakubja. He was a valiant warrior and the great-grandson of a great king
named Kusha (a brainchild of Brahma, father of Kushabhadra and grandfather
of Gaadhi.” [wikipedia]

[7] In Mahabharata Khanda-3 / Vana Parva / Adhyaya-82 / Sloka-111,

Pulastya tells Bhishma about Vinasana Tirtha, where River Sarasvati flows
upon the breast/ surface of Meru (Meru-Prishtha) “latently”.

This fact about this great river contradicts and undoes the rumor that
“Sarasvati dried up in a desert”.

In Sloka-112, the narration on Sarasvati is extended to include the facts that

the Tirthas of Chamasodveda, Shivodveda and Nagodveda are situated upon
this river. In Sloka-113, Nagodveda Tirtha has been connected to Nagaloka
 Dr,UdayDokras
insofar as ablution at his site situated upon Sarasvati would facilitate a
believer’s accession to Naga-Loka.

Consideration of this possible connection is important in view of the fact that

Naga-Loka is likely to emerge through further discussion as a real geographical
site of historical importance.

The other mentions about Sarasvati in the same Parva need to be noted as
these are too important clues to Meru’s topology. Sloka-60-61 of the same
Parva talks about the Tirtha incident at the confluence of Sarasvati and Sagara
(Ocean). This Tirtha has been connected to Svarga-Loka.

Like Naga-Loka, Svarga-Loka too is likely to emerge through further discussion

as a geographical locality of great historical importance.

Slokas-114-116 describe the Shashayana Tirtha on Sarasvati which gathers

special importance on Kartika Purnima (Kartika Fullmoon Day). The story of
Puskara Tirtha is interlaced with this one inasmuch as the believers tend to be
reminded of the outline of Puskara by the marks on the full moon they witness
at Shashayana on Karika Purnima.

Sloka-126 returns to Sarasvati Samgama, the confluence of Sarasvati and

Sagar (Ocean), a Tirtha, which is connected to special worship of Kesava
(Krishna) in general and is related to a special Tithi (calendar day), viz. Chaitra
Sukla Chaturdashi (the 14th day of Bright Fortnight of the month of Chaitra).

We are noting down these bits of information for possible future use in settling
Meru-Sarasvati topology with respect to Bhubaneswar Model of Meru Parvata
(Meru Mountain).

The following excerpts represent short classical descriptions of these two giant
topological elements of the ancient-most part of Modern India.

“Sarasvati River was one of the rivers mentioned in the Rig Veda and later
Vedic and post-Vedic texts. The Sarasvati River played an important role in
Hinduism since Vedic Sanskrit. The first part of the Rig Veda is believed to
have originated when the Vedic people lived on its banks.” [wikipedia]

“Mount Meru is the sacred five-peaked mountain of Hindu, Jain, and Buddhist
cosmology and is considered to be the center of all the physical, metaphysical
and spiritual universes.” [wikipedia]

Coming back to the Parva-82, the sequence of the numerous Tirthas that
Pulastya reckons one by one and narrates before Bhishma couldn’t include
ones separated by very great distances. The style of narration implies that
these Tirthas could belong to one geographical domain of a diameter not
exceeding a hundred miles or so.
 Dr,UdayDokras
We may take this opportunity to note down these Pulastya-enumerated Tirthas
for future reference. These are : Puskara, Jambumarga, Tandulika-ashram,
Agastya Sarovara, Kanva-ashram, Dharmaranya, Yayati-patana, Mahakala-
tirtha, Koti-tirtha, Bhadra-vata, Narmada River, Dakshina Samudra,
Charmanvati River, Arbuda aka Himalaya-putra, Vasishtha-ashram, Pinga-
tirtha, Prabhasa-tirtha, Sarasvati Samgama aka Varuna-tirtha
(Samudra/Ocean), Varadana-tirtha, Dvaraka, Pindaraka-tirtha, Sindhu
Samgama aka Varuna-tirtha, Dami-tirtha, Vasudhara-tirtha, Sindhuttama-
tirtha, Bhadratunga-tirtha, Shakra-Kumarika-tirtha, Renuka-tirtha, Pancha-
Nada-tirtha, Yoni-tirtha, Vimala-tirtha, Vitasta-tirtha, Vadava-tirtha aka
Sapta-Charu-tirtha, Maniman-tirtha, Devika-tirtha, Kama-tirtha, Dirgha-
Satra-tirtha, Vinasana-tirtha, Chamasodveda, Shivodveda, Nagodveda,
Shashayana, Kumarakoti-tirtha, Rudrakoti-tirtha.

Tracking down geographical locations of these Tirthas individually would help

us improve accuracy of positioning of erstwhile Meru upon Indian topography.

Out of this cluster of Tirthas, as many as six Tirthas, viz. Vinasan,

Chamasodveda, Shivodveda, Nagodveda, Shashayana and Sarasvati Samgama,
fall along the length of Sarasvati intercepted by Meru. Multilateral interlacing
 Dr,UdayDokras
of the other Tirthas lurks in the finer details, when available. Could the whole
lot form a single cluster superposing Meru locality?

The two Tithis (calendar days of ceremonial observance), viz. Kartika Purnima
(Fullmoon of the month of Kartika) and Chaitra Sukla Chaturdasi (14th day of
the bright fortnight of the month of Chaitra), that we came across in the
narrations about the various Tirthas are too noteworthy. These could serve as
clues in our endeavor to finetune the identity of Meru.

The Bhunaneswar Meru Model is heavily supported by at least the Kartika

Purnima legacy.

The features of Meru that have surfaced in this section of our discussion
invites Kuakhai-Daya River of Bhubaneswar, a distributary of Mahanadi-
Kathajodi River of Modern Odisha, to be the erstwhile Sarasvati in the
Bhubaneswar Model of Mount Meru. We are not in a haste to conclude
anything now. We shall continue to gather evidences.

Figure https://rgdn.info/en/mirovaya_gora._v_mifah_i_legandah_mira
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