9 Planet Frescos (Navagraha) in the Khmer temples

Dr Uday Dokras

9 Planets or Nava Griha. A concept touching Astrology

Navagrahas: The Nine Planets

The Navagrahas or the nine planets form an important part of Hindu Mythology. Believed to influence over
the lives of people, these planets are worshipped together or individually in temples. As per the traditional
list Ravi or Surya (sun), Soma or Chandra (moon), Mangala or Kuja (Mars), Budha (Mercury), Brihaspati
or Guru (Jupiter), Sukra (Venus), Sani (Saturn), Rahu and Ketu. The seven days of the week are derived
from the names of the first five planets. Rahu and Ketu are not planets but ascending and descending nodes
of the moon.

Interesting facts about Navagrahas

The Navagrahas are found in every Shiva temple in South India.In North India, they are depicted on the
lintels of doors, to protect the temple and all those who enter it. They may be also housed in a separate
Mandapa (pavilion) where the nice Grahas are installed in such a way that no two of them will face each
other.
In Astrology and Horoscope of the individual when more than one doshas, heavy marak doshas, dashas of
8th, 12th 6th lord (planes)are going on, when planetary transits are unforgiving and nothing seems to work
out in life then this ritual is conducted. It's a three day powerful ritual which mitigates all the problems. It
will help getting rid of diseases, stress, anxiety, debt, career and financial problems, marrital, progeny
problems. It will help in getting divine grace and provide wealth, health, fame, name and success. One gets
peace of mind. All things start to work in favour of the person after this puja is done.
In this ritual 10 priests are employed who do swastivachan, prayashchitta ritual, sankalpa, cow pujan &
daan, ganesh pujan, punyahvachan, hemadri snaan,paapa ghata daan, naandi shraddha, kuladevata pujan,
Navagraha mandal, dasha dikpal mandal sthapana, bramhadi mandal sthapana, 64 yogini sthapana,
kshetrapal mandal sthapana, nakshatra mandal sthapana, mahamrityunjay sthapana, ashta cheeranjivi
sthapana.
Then their detailed pujan is carried out. On the first day ample Navagraha, dikpal, nakshatra mantra japa,
10% havan is done. On second day maha rudrabhishek and 10% havan is done and on third day ample
maha Maha Mrityunjaya, ashta cheeranjivi, 64 yogini mantra japa and 10%havan is done. Kshetrapal and
other sub deity puja is done & balidaan is done for kshetrapal, yogini, mrityunjay, nakshatras, Navagraha,
dikpalas and lokpalas finally purnahuti and prayers are offered. Contact us for the puja.

Ashtadikpalakas – The Gods of 8 Directions A Vastu Shastra Concept

The Ashtadikpālas are eight in number. As their collective name suggests, they rule the eight quarters or
the eight directions of the universe. Ashta means eight, “dik” means quarters or directions and” pālas
“means rulers. According to Hinduism each quarter is assigned to a particular divinity, who presides over it
and acts as its chief guardian spirit ensuring the orderliness (rta) of the universe and the protection of its
occupants. (It is interesting to note that there are no goddesses in this list, just as there are none in the list of
navagrahas also). Symbolically the eight rules of directions are represented as eight elephants standing in
eight directions.
The concept of Ashtadikpālas was a post vedic development. In the Vedic period it was the Adityas who
ruled the skies and kept a watch over the world from one end to another. The Adityas knew all the deeds,
because they had eyes and spies everywhere. The Adityas were born out of Aditi, the mother of all Gods.
While the Adityas rule the skies, on earth it is Pusan, the handsome god with a shaft who knew the
directions and who shows the paths that lead to green pastures and safe places. In the Rigvedic hymns we
do not find any reference to the dikpalas. But as individual gods each of them enjoyed a supreme status and
commanded his own following and veneration.

In the post Vedic period, fundamental changes took place in the Vedic religion. A new order emerged in the
Vedic pantheon. Many gods lost their ranks while some completely disappeared. Probably the priests or the
priestly families who specialized in their worship and invocation of gods moved elsewhere or turned to new
gods. The Rigvedic Aryans migrated from inhospitable terrains to newer and safer lands with a more
dependable climate and more hospitable terrain.The emphasis shifted from politics of isolation to politics of
adjustment and compromise with native cultures. With the rise of bhakti cults such as Vaishnavism and
Saivism, elaborate rituals yielded place to simple devotion to a personal god.The Vedic gods lost their
significance during this period and reemerged as the dikpālas.

Images of these gods can be seen in many temples on a central panel in the ceiling of the central pavilion
(Māhamandapa) facing the main deity. If the temple is a symbol of God’s abode, its ceiling is the sky. The
Ashtadikpālas are rightfully the guardians of the sky, watching over us from eight different directions and
keeping an eye on all our activities.

Ashtadikpalakas –
Gods of 8 Directions in Hinduism
The concept of the Ashtadikpālas symbolically denotes on the idea and encouraged the thought (and also
ingrains the fear in order to prevent wrong activity), that God is every where and in every direction and that
in whatever direction you proceed or offer your worship, you will ultimately find Him. In ancient times,
when one had to travel through difficult terrains or dangerous forests, this belief would have been a great
comforter. Many people are perhaps not aware that when we make an atma-pradakshina (revolving around
one self) in front of God, we are not only saluting the self with in, the God in front, but also the divinities
that are around us in all the directions.

The knowledge of the Ashtadikpālas became the basis for the evolution of the traditional Hindu science of
design and construction called Vasthushāstra. Vasthu-shāstra means knowledge of things. It is actually a
science which deals with how things should be organized in a particular location for the better flow of
energies and blessings of divinities. In ancient India it played an important role in the:-

 Construction of temples and places of worship

 Location of various components of a house in relation to the street, city or town where it is located,
 Location and arrangement of various household things like furniture and utensils and arrangement of
rooms, doors and windows with in the house, 4. location of the farm fields and water tanks, how to
position a dead body before and during cremation, the direction in which one should sleep or sit while
performing a puja or a ceremony and so on. Vashtushastra might have drawn its contents from various
sources, knowledge of ancient mathematics, water divining, knowledge of the human body, construction
of the ritual places, designing of yantras and the occult knowledge of sensing the flow of energy and so
on.
 The Knowledge of the directions and its divinities was one of its core elements.

For example, many traditional Hindus believe that the north east corner of a room should be left vacant,
because that direction belongs to Iswara. They would also prefer to do business facing north, because north
is ruled by Kubera, the lord of wealth, and avoid facing the south generally, since the direction is ruled by
Yama, the lord of death. People also would not prefer to construct their houses, with the main facade facing
the south, since that would supposedly lead to physical and mental difficulties and disabilities for the
occupants and the owners.

With the increasing pressures on the availability of space, problems of finance and construction, few people
are able to comply with the specifications of this ancient science. Many educated Hindus ignore it
completely and carry on their businesses as usual. The eight gods who rule the eight quarters are listed
here:-

Name Direction Mantra Weapon Consort Graha(Planet) Guardian Matrika

Om Sham
Kubera North Kuberaya Gada (mace) Kuberajaya Budha (Mercury) Kumari
Namah

Om Mam
Yama South Yamaya Danda(staff) Yami Mangala (Mars) Varahi
Namah

Om Lam
Vajra
Indra East Indraya Saci Surya (Sun) Aindri
(thunderbolt)
Namah

Om Vam
Varuna West Varunaya Pasa (noose) Nalani Sani (Saturn) Varuni
Namah
 Om Ham
Isana Northeast Isanaya Trisula (trident) Parvati Brihaspati (Jupiter) Mahesvari
Namah

Om Ram
Agni Southeast Agnaye Sakti(Spear) Svaha Sukra (Venus) Meshavahini
Namah

Om Yam
Vayu Northwest Vayuve Ankusa (goad) Bharati Chandra (Moon) Mrigavahini
Namah

Nirrti Om Ksam
Rahu (North Lunar
(sometime Southwest Raksasaya Khadga (sword) Khadgi Khadagadharini
Node)
s Raksasa) Namah

The concept of the Navagrahas, or the nine celestial bodies, in ancient Indian astronomy and astrology,
predates modern scientific technology. The ancient Indians observed the sky meticulously and developed a
sophisticated understanding of celestial bodies through naked-eye observations. Here are some key points
that explain how ancient Indians identified the Navagrahas:

1. Astronomical Observations: Ancient Indian astronomers were keen observers of the sky. They
tracked the movements of celestial bodies over long periods and noticed patterns in their motions.
They observed the positions of the Sun, Moon, and visible planets like Mercury, Venus, Mars, Jupiter,
and Saturn.
2. Mathematical Calculations: Indian mathematicians developed advanced mathematical techniques to
predict the movements of celestial bodies. They used mathematical models to calculate the positions of
planets relative to the Earth at different times, enabling them to predict planetary positions accurately.
3. Astrological Significance: In addition to astronomical observations, ancient Indians assigned
astrological significance to the movements of these celestial bodies. They believed that the positions of
the Navagrahas influenced human life and events on Earth. This belief led to the development of
astrology as a system to interpret the influence of these celestial bodies on individuals and society.
4. Textual References: Ancient Indian texts, such as the Vedas, Puranas, and Jyotish Shastra
(astrological texts), contain detailed descriptions of the Navagrahas and their significance. These texts
provided a framework for understanding the roles played by the nine celestial bodies in the cosmic
order.
5. Cultural and Religious Beliefs: The concept of the Navagrahas was deeply integrated into Indian
culture and religious practices. Temples dedicated to the Navagrahas were built, and rituals were
performed to appease these celestial bodies. The Navagrahas were considered divine entities with
specific powers and influences.
6.
Overall, the identification of the Navagrahas by ancient Indians was a result of their keen observations of
the sky, mathematical calculations, astrological beliefs, textual references, and cultural practices. While
they did not have modern scientific technology like telescopes and satellites, their empirical observations
and mathematical prowess allowed them to recognize and understand the movements and influences of the
nine celestial bodies that make up the Navagrahas. These navagrahas are known to influence the goodwill
and fortune of any individual.

Each Hindu Does a 9 Graha Puja at least 6 times a year !

There are 1.2 billion Hindus worldwide (15% of world's population), with about 95% of them being
concentrated in India alone. Along with Christians (31.5%), Muslims (23.2%) and Buddhists (7.1%),
Hindus are one of the four major religious groups of the world. Most Hindus are found in Asian countries.
As per the 2021 Census, there are 1,066,894 Hindus in England and Wales, making up 1.6 per cent of the
total population. The number has seen significant growth over the past two decades -- 552,421 in 2001 and
835,394 in 2011. In Scotland, the Hindu population numbered 29,929 in 2021. Hinduism is the fourth-
largest religion in the United States, comprising 1% of the population, the same as Buddhism and Islam.
The majority of American Hindus are immigrants, mainly from India, Nepal, Sri Lanka, Bangladesh, and
the Caribbean, with a minority from Bhutan, Pakistan, Afghanistan and other countries.

The number of Hindus living in the United States did not grow substantially until the passage of
the Immigration and Nationality Act of 1965. Prior to 1965, fewer than 50,000 Hindus from India had
immigrated to the United States. As a result of U.S. immigration policies in favor of educated and highly
skilled migrants, Hindu-Americans are the most likely to hold college degrees and earn high incomes of all
religious communities in the United States.Many concepts of Hinduism, such
as meditation, karma, ayurveda, reincarnation, and yoga, have been adopted into mainstream American
beliefs and lifestyles. Om is a widely chanted mantra, particularly among millennials and those who
practice yoga and subscribe to the New Age philosophy. According to the Pew Forum on Religion and
Public Life survey of 2009, 24% of Americans believe in reincarnation, a core concept of Hinduism. The
Hindu practices of vegetarianism and ahimsa are also becoming more widespread.

Ganesh Temple in Flushing, Queens, New York City// 80,000 devotees in Utah
The Pew Research Center estimated that as of 2015, about 1.7 million adherents of Hinduism live in the
United States. The Hindu population of the United States is the eighth-largest in the world. Ten percent
of Asian Americans, who together account for 5.8% of the U.S. population, are followers of the Hindu
faith.

So if we calculate the 9 Graha Pujas done worldwide we can safely say that 2 to 4 billion Pujas are
performed annually. This is also true for the Monarchs and Kings of India and Greater India. Cambodian
Kings, Indonesian Kings S.E.Asian rulers performed these pujas each year to appease the negative
energoies and bring good fortune and amicability in their lives.The Royalty performed many Pujas and 9
Graha Puja was important as will be seen by my next paper in this Book from Page

Coronation Ceremony of Thai monarch performed by Thai Brahmin Rajguru

The new king of Thailand took charge of the country as King Rama X, after an elaborate coronation
ceremony in Bangkok on 13th May 2019. King Vajiralongkorn is considered to be the upholder of
Buddhism in Thailand, but is designated as Rama, a Hindu god. What is even more intriguing is that his
coronation ceremony was carried out by a group of Royal Thai Brahmins who trace their origins to Hindu
Brahmins of India.

Coronation Parade of his Exalted Highness King Vajiralongkorn (Rama X)

Hinduism like Buddhism had spread to Southeast Asia from India and was the state religion of some of the
kingdoms in the region. Main reason for this was maritime trade between India and Southeast Asia, and
later immigration of Brahmins to the region.
Brahmins have always been an important part of Southeast Asian civilisations. In fact, the founding king of
Funan according to Khmer mythology, was an Indian Brahmin named Kaundinya. Historically, Khmer
royals intermarried with Brahmins of their courts or from India. For instance, Princess Rajalakshmi,
daughter of King Rajendravarman of Khmer Empire, and the sister of King Jayavarman was married to an
Indian Brahmin named Divakara Bhatta. Kingdoms of mainland Southeast Asia were either Hindu or
Buddhist. Irrespective of their state religion, kings required Brahmins to officiate the coronation ceremony
to claim legitimacy.

Importance of Brahmins in the Royal Thai court is mostly due to the concept of ‘Devaraja’ or God-king.
Role of Brahmins was important for institutionalising it. The idea of Devaraja travelled from Tamil Chola
rulers to Hindu Javanese kingdoms of Indonesia, and was borrowed by Jayavarman II of Khmer Empire of
modern Cambodia. In time Khmer monarchs converted from Hinduism to Buddhism, but continued the
practice. This practice was then borrowed by Buddhist Thai kingdoms as they were once tributaries of the
Khmers.
Thai kings were dependent on Brahmins who acted as their priests, ministers, doctors, astrologers and court
poets. The first king of Ayutthaya, Ramathibodi I, got his coronation consecrated by a Brahmin who was
brought to Thailand from the Indian holy city of Banaras. Thai Brahmins - Royal Priests of
Thailand,Pranav Gogwekar-PUBLISHED 18 January 2024

Puja (Sanskrit: पूजा, romanized: pūjā), also spelt pooja, is a worship ritual performed by Hindus to offer
devotional homage and prayer to one or more deities, to host and honour a guest, or to spiritually celebrate
an event. It may honour or celebrate the presence of special guests, or their memories after they die. The
word puja is roughly translated into English as 'reverence, honour, homage, adoration, or worship'. Puja,
the loving offering of light, flowers, and water or food to the divine, is the essential ritual of Hinduism. For
the worshipper, the divine is visible in the image, and the divinity sees the worshipper. The interaction
between human and deity, between human and guru, is called a darshan.

In Hindu practice, puja is done on a variety of occasions, frequencies, and settings. It may include a
daily puja done in the home, or occasional temple ceremonies and annual festivals. In other cases, puja is
held to mark a few lifetime events such as the birth of a baby, house entering ceremony or grihapravesh,
first rice-eating ceremony or annaprasana, wedding, sacred thread ceremony or upanayana ceremony for
the Brahmins or to begin a new venture. The two main areas where puja is performed are in the home and
at temples to mark certain stages of life, events or some festivals such as Durga Puja, Kali
Puja, Janmashtami, and Lakshmi Puja.

Puja is not mandatory in Hinduism. It may be a routine daily affair for some Hindus, a periodic ritual for
some, and rare for other Hindus. In some temples, various pujas may be performed daily at various times of
the day; in other temples, they may be occasional. All significant Indian holidays,
including Rakhi, Diwali, Holi, Karva Chauth, Ganesh Chaturthi, Janmashtami, and Navratri, have rituals
known as puja. Puja, also spelt pooja, is a worship ritual performed by Hindus to offer devotional homage
and prayer to one or more deities, to host and honour a guest, or to spiritually celebrate an event. It may
honour or celebrate the presence of special guests, or their memories after they die. The word puja is
roughly translated into English as 'reverence, honour, homage, adoration, or worship'. Puja, the loving
offering of light, flowers, and water or food to the divine, is the essential ritual of Hinduism. For the
worshipper, the divine is visible in the image, and the divinity sees the worshipper. The interaction between
human and deity, between human and guru, is called a darshan.

In Hindu practice, puja is done on a variety of occasions, frequencies, and settings. It may include a
daily puja done in the home, or occasional temple ceremonies and annual festivals. In other cases, puja is
held to mark a few lifetime events such as the birth of a baby, house entering ceremony or grihapravesh,
first rice-eating ceremony or annaprasana, wedding, sacred thread ceremony or upanayana ceremony for
the Brahmins or to begin a new venture. The two main areas where puja is performed are in the home and
at temples to mark certain stages of life, events or some festivals such as Durga Puja, Kali
Puja, Janmashtami, and Lakshmi Puja. Puja is not mandatory in Hinduism. It may be a routine daily affair
for some Hindus, a periodic ritual for some, and rare for other Hindus. In some temples, various pujas may
be performed daily at various times of the day; in other temples, they may be occasional. All significant
Indian holidays, including Rakhi, Diwali, Holi, Karva Chauth, Ganesh Chaturthi, Janmashtami,
and Navratri, have rituals known as puja. For example, a diya, ghee wicks, bells, flowers, incense sticks,
cones, roli or kumkum (a red powder with turmeric mixed in applied to the forehead), chawal, tilak,
chandan (sandal sticks), idols, and samagri havan are some common items utilized in puja. In
Hinduism, puja is a sattvik work.

Puja varies according to the sect, region, occasion, deity honored, and steps followed. In
formal Nigama ceremonies, a fire may be lit in honor of the god Agni, without an idol or image present. In
contrast, in Agama ceremonies, an idol or icon or image of a deity is present. In both ceremonies, a lamp
(Diya) or incense stick may be lit while a prayer is chanted or a hymn is sung. Puja is typically performed
by a Hindu worshiper alone, though sometimes in the presence of a priest who is well-versed in complex
rituals and hymns. In temples and priest-assisted events puja, food, fruits, and sweets may be included as
sacrificial offerings to the ceremony or deity, which, after the prayers, becomes prasad – food shared by all
gathered.

Both Nigama and Agama puja are practised in Hinduism in India. In the Hinduism of Bali, Indonesia,
Agama puja is most prevalent inside homes and in temples. Puja is sometimes called Sembahyang in
Indonesia.
Clockwise from top left: Group puja in North India, a puja in a South Indian temple, a family puja inside a home, Aarti at puja

Puja has unclear origins. "Puja" emerged from yajna rituals, linking it to the Pravargya Vedic rite.
The Rigveda in hymn 8.17 uses the word "Sachipujanayam" (शाचिपूजनायं) in the twelfth verse, where it is an
epithet for god Indra in a context of vocative singular "praise". The ancient scholar and Vedic text
commentator Sāyana explains the term as a form of "praise, worship, invocation".
The Grhyasutras use puj in the context of rites, as does Sanskrit scholar Pāṇini. However, none of these
texts imply puja as a form of devotional prayer worship.

The roots may be "pu" (flower) and "ge" (make), or a form of "making flower sacrifice". However, this
proposal is problematic because "pu" comes from an Indo-European root, while "ge" from
Dravidian. Others suggest the origin of the word puja may lie in the Dravidian languages. Two possible
Tamil roots have been suggested: pūsai 'to smear with something' or pūcey "to do with flowers"
(from pū 'flower' and cey 'to do'). or similar Telugu roots pūjēi (from pū 'flower' and cēyi 'to do').
According to the Shiva Purana, puja is derived from cognate of two Sanskrit
words puh and jayate, puh meaning 'achievement of fruits of enjoyment' while jayate refers to 'something
to be born'. Hence puja refers to the rite by which one attains fruits of enjoyment of things like good ideas
and knowledge.

According to scholars one of the earliest mentions of pūjā is in the Grihya Sutras, which provide rules for
domestic rites. These sutras, dated to be about 500 BC, use the term puja to describe the hospitality to
honour priests who were invited to one's home to lead rituals for departed ancestors. As with vedic times,
the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's
spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE,
contain extensive outline on how to perform deity puja (deva pūjā). Deity puja thus melds Vedic rites with
devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and
devotional deity puja continued, the choice left to the Hindu.

As a historical practice, pūjā in Hinduism, has been modelled on the idea of hosting a deity, or important
person, as an honoured and dearest guest in the best way one can, given one's resources, and receiving their
happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the
word pūjā referred to the hospitable reception of guests and that the things offered to guests could be
offered to the gods and their dwellings. The rituals in question were the "five great sacrifices"
or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa). The development
of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by
analogy: just as important guests had long been welcomed in well-to-do homes and offered things that
pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them.
Copper-plate charters recording grants of lands to temples show that this religious practice was actively
encouraged from the mid-4th century.

A traditional puja is performed

In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could
make direct requests to the gods. An example petition prayer made during a Vedic puja-

Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;
O Indra, bring treasures with your right hand;
O Agni grant the enjoyments of a good household;
Give [us] vigour, wealth in cattle, and possession of good horses.
– ÄsvSü
The purpose of the requests are to burn the past karmas to be able to experience oneness with the Brahman
through the help of the deity. It is a form of bhakti Yoga whose final result aims to be the consciousness of
god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, many
people use puja as vehicle to petition desires and appeals, such as for good health of one's child, speedy
recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the
mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the
puja.

Puja is related puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in
Hinduism, writes Zimmer, is a path and process of transformation of consciousness, where the devotee and
the spiritual significance of the deity are brought together. This ritual puja process, in different parts of
India, is considered to be liberating, releasing, purifying and a form of Yoga of spirit and emotions.

Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers,
concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the
divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For
some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the
same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or
anything else.

Nava Graha and its significance

‘Nava’ means nine and ‘Graha’ means planets. As per Vedic Astrology, there are nine planets that
influence our lives. According to the great Indian Priest Ketul Joshi, “Man is born on that day and that
moment when his individual fate is in perfect mathematical harmony with the progress of the stars in
heaven”. The Conclusion of good or bad things of one’s life and the time of their effectiveness depends on
how the planets are located in one’s horoscope at the time of birth. Some planets are well placed and some
are badly placed in each horoscope. The navagraha are nine heavenly bodies and deities that influence
human life on Earth according to Hinduism and Hindu astrology. The term is derived from nava (Sanskrit:
नव "nine") and graha (Sanskrit: ग्रह "planet, seizing, laying hold of, holding"). During the period of our
life, we go through achievements and disappointments, happiness and troubles in numerous phases of life in
different time slots in varying degrees. Conflagrations of certain planetary give rise to strong bad effects
which are known as “Doshas”.

Puja (worship), in different forms. Clockwise from top left: Individual puja, Sunrise puja, prayers to Sri Malai Perumal,
Durga puja ritual in progress
 As per “Nava Graha Doshas” individuals fall into sadness and certain low moods. This low period may last
for some period based on the power of the planet. However, this can be averted with intelligence.
Connecting to the cosmic intelligence to avert any hindrances in life and to bestow tremendous peace and
success in life, Navagraga Pooja is conducted. The Vedic scriptures and the astrology scriptures prescribe
various poojas to ward off the negative influence of the planets and to improve the beneficial effects. The
Nava Griha Puja is performed in the prescribed manner with the Nava Dravyas of the 9 planets. Navagraha
Sooktam is recited and 108 Namavalis of all the 9 planets are recited. This puja is performed by 2 pundits.
But now a days it can be performed at home by the head of the family and various videos are available on
You Tube to describe the procedure.

Benefits of each planet

1. Worship of the Sun(Surya) promotes strength and courage, dominance over enemies, success and
renown, health and prosperity, and relief from chronic diseases.
2. Worship of the Moon(Chandra) is immensely beneficial for mental peace, charming personality,
excellent control over emotions, wealth, fame, and success in life.
3. Worship of Mars(Mangal) offers magnificent health, wealth, power, and prosperity in life and
alleviates the chances of accidents, robberies, fatal attacks, and imprisonment.
4. Worship of Mercury(Budha) grants wisdom, commercial success, and growth, wealth, relief from
diseases related to the nervous system and body functions.
5. Worship of Jupiter(Guru) purifies negative and bad emotions and gives virtuous strength and valor.
Other things boosted by this puja are health and longevity, high education and philosophical skills,
wealth and fortune, progeny-related blessings, and religious tendencies.
6. Worship of Venus(Shukra) blesses good and strong love and relationships, the longevity of life,
wealth and affluence, advancement in education and art, eminence in media. lovely children, and
well-rounded domestic happiness.
 7. Worship of Saturn(Shani) promotes mental peace, health and happiness, and prosperity, and is very
instrumental for reducing the intensity of hardship caused by adversities.
8. Worship of Rahu(Dragon’s Head) offers longevity of life, enhancement of power, deep and
discerning understanding of things, and high social reputation.
9. Worship of Ketu(Dragon’s Tail) promotes health, wealth, luck, domestic happiness, and well-
rounded prosperity of the devotee, and reduces the chances of loss of property and death caused by
poisonous substances.

It is believed in Hindu mythology that planets and stars cast their influence on human beings. All the
planets or Nava grahas move relatively and the stars are fixed in the zodiac. The planets are Mercury, Mars,
Venus, Jupiter, Saturn, Sun, Moon, Rahu (north lunar node), and Ketu (south lunar node).

Astrologers ( Hindu priest ) claim that planets or grahas affect the energy bodies or auras and minds of all
beings on the earth. Each Graha casts its influence at the time of their birth and continues till they live on
earth. It is mentioned in scriptures and astrological references.

 This ceremony( puja) helps invoke the blessings of the deities and the nine planets for their
protection and prevent unfortunate events in the home or to the inhabitants.
 Conducting a puja creates positive vibes in the house, which helps remove negative energies and
also eliminate obstacles in one’s lifePerforming the puja on the Griha Pravesh muhurat ensures the
protection of the house from evil forces, attracts positive energies and eliminates obstacles one may
encounter in their new phase in life.
 The 9 Griha rituals help purify and spiritualise the house, its inhabitants, surroundings and the air,
creating a holy and divine atmosphere.
 It brings prosperity, fortune, and good health to those living in the house.

A Griha Pravesh puja is known to be of three forms:

 Apurva: This puja is performed during one’s first entry to a newly constructed house.
 Sampurva: This puja is done when one enters a house after arriving from a foreign land.
 Dvandva: This type of Griha Pravesh puja is done when one enters their home after reconstruction
or renovation.

Oooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo
 II
Pujas at Angkor
Also featuring Pancaratra and Angkor Wat Temple

How does Angkor Wat reflect Hindu beliefs?

Furthermore, the existence of nine-deity panels in Thailand, Cambodia as well as South East Asia is
evidence of the extent to which Brahmanism took root and developed in mainland Southeast Asia. It began
with a growing worship of the gods of nature and the planets. Long-held East-Asian beliefs in their
beneficial character ― the bestowal of good health, luck and wealth― eventually took hold as well. This
kind of folk belief, especially the worship of nature and planet gods, is considered as the early stage in the
development of religion.

Over time, a body of orthodox Brahman beliefs emerged and became accepted and commonly practiced.
In Southeast Asia, these practices became most strongly established in agricultural communities. Thei
iconic Angkor Wat was originally built as a Hindu temple of god Vishnu to see over the Khmer Empire
that ruled during that time. ... Vishnu is known as the protector, and as King Suryavarman's name
translating as “protector of the sun”, dedicating the temple to his namesake seems fitting. In my earlier
paper-The 9 Graha Puja performed at Bantey Sarai( near Angkor Wat) 1200 years ago I had outlined the
“Satyanarayan” puja performed there. In his paper The Planetary clustering and navagraha at Banteay
 Srei, Asger Mollerup found that an inscription at Prasat Banteay Srey, 15 km north of Angkor Wat in
Cambodia, dates the inauguration of this Shivaite sanctuary to coincide with a planetary alignment. A
planetary clustering or planetary alignment is when the five planets visible to the naked eye are observable
at dawn or dusk above the eastern or western horizon. The five planets form together with the sun, the
moon, Rahu and Ketu the Indian concept the Navagraha. A close gathering of the five planets is an
impressive celestial event and has been described in ancient Indian and Chinese records and calculations.
https://www.academia.edu/41864223/Planetary_clustering_and_navagraha_at_Banteay_Srei

Since the 15th century, Buddhists have used the temple and visitors today will see, among the thousands of
visitors, Buddhist monks and nuns who worship at the site. Angkor Wat has also become an important
symbol for the Cambodian nation.
Hindu god Vishnu is Worshipped in Angkor Wat today also.

Originally dedicated to the Hindu god Vishnu, Angkor Wat became a Buddhist temple by the end of the
12th century. There is a Vishnu temple right at the entrance of Angor Wat Temple.

Overall in earlier times focus was on Hindu trinity god

 Brahma - the creator

 Vishnu - the preserver
 Mahesh(Shiva ) - the destroyer
You would still be able to find all three gods among angor wat temple.

But recently Vishnu & Shiva became more popular gods. Here are a fabulous collection of temples – replete
with tales from Ramayana and Mahabharata etched on its walls – that lie 2500 km from the south Indian
shores, as the crow flies. The temple complex – brilliant by all accord – was built in the 12th century by the
local king Suryavaraman in a place that was named Yeshodharapura but subsequently renamed Angkor. If all
the names sound so Indian, then don’t be surprised: the king was by descent related to the Cholas who ruled
from present day Tamil Nadu. Our local guide Arjun tells us that Angkor Wat is Vishnu loka, the abode of the
preserver of the universe. It later became a Buddhist temple and even today the idols of the Sakyamuni adorn
the temple and are worshipped daily here in Cambodia.

Cambodia's Hinduism can be traced back to the Funan Kingdom which ruled between 100BC and 500AD.
During this period, kings worshiped Vishnu and Shiva. When the Khmer Empire came to power, Hinduism
remained the dominating religion until Jayavarman VII (reigned 1181-1218). Angkor Wat was built in the
first half of the 12th century (113-5BC). Estimated construction time of the temple is 30 years by King
Suryavarman II. He was one of the greatest ones from Khmer Empire. It was build as a state temple.
Although originally build as a Hindu temple dedicated to Supreme Lord Vishnu, later on it got converted as
Buddhist temple, when Khmers adopted Buddhism as a state religion.

At the western entrance of Angkor Wat stands 5 meters tall statue of Lord Vishnu, known locally as Ta
Reach. It is carved from a single piece of sandstone and is draped with colorful clothing and offerings from
pilgrims visiting the site. This standing stone statue has eight arms and the head of Buddha. When Angkor
Wat became a Buddhist temple, the head of Lord Vishnu was replaced with the head of Buddha.
Priest doing Puja at Bayon
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
known.
But the Indian history lessons taught in our schools and colleges depict nothing of this Hindu, Buddhist and
ancient Indian influence on this region. Instead all that it depicts is the continual invasion of India from north-
west borders and how hordes upon hordes entered and pillaged the plains of Hindustan. Soon these invading
armies started settling in the regions around Delhi and thus begun the Delhi sultanate. This was followed by the
Mughals whose 180 year rule between 1530 and 1707 was the high-water mark of Indian prosperity in medieval
India. Everybody in India has been exposed to Akbar and in college studying economic history (as a side course
in Economics) I was exposed to the agrarian revenue system of the Mughals and how it was established by the
great Mughal. I also learnt that agricultural productivity in those days was high, in fact higher than pre green
revolution levels.

Hindu temples are important places for Hindu culture, religion, and traditions. They are often visited
on auspicious occasions as part of pilgrimages rather than as a regular practice. Hindus, in diaspora or
dispersed communities, see temples as important social environments where they can meet other members
of their community to strengthen social bonds. Unlike other religions, visiting temples for worship is not a
mandate for the Hindus. They have home shrines where they can partake in home puja, which is part of
their dharma. In Hinduism, dharma means morality, duty or virtue and refers to the power which upholds
the universe or society.
With major Hindu Complexes around the world, each of them holds a strong historical significance, and
some are even named after gods. Here are some of the biggest and most impressive Hindu temple
complexes in the world.

Only Hindus knew well what lays in the ruins and living of Angkor Wat, I would not be amused if they
would stake religious claims on Cambodia. In spite of numerous national calamities and tragedies, the spirit
of the country is witnessed in the Angkor Wat.

Temples of Angkor: The massive and greatest Angkor Wat stands out against any Hindu temple of the
Indian Sub Continent. Built around the Hindu fable of ‘Samudra Mathan’, the temple is among the few
relics which has remained a religious site ever since it was founded. Many other temple complexes show a
strong Hindu presence in the region, both Shaivites and Vashnavites, owing to the strong trade domination
kings from India had over most of South East Asia at that time, including Myanmar, Southern Vietnam,
Cambodia and Sumatra. The Angkor Wat Temple, architecturally oriented to the west, is designed in the
form of galleries and ‘South Indian mountain style’ temples, which represents Mt Sumeru - the mountain
used for the churning of the ocean of milk. The galleries exhibit carvings from Ramayana and
Mahabharata, a true eye tonic for a Hindu devout.

Bayon Temple- Though the Angkor Wat temple is more enormous and the most well preserved of the lot,
there are also some significant ‘not-to-be-missed’ temples in the complex. The temples in the Angkor
Thom complex such as Bayon, which was built by Mahayana Budhhist king Jayawarman VII, and exhibits
what looks like a mixture of Lord Buddha and the kings own image on every tower of the temple.

Restore puja in Angkor Wat by priests of Sivakaivalya lineage

The excerpts are taken from the authoritative work by French Epigraphist Prof. George Coedes in his
French book translated as: The Indianized States of Southeast Asia, University of Hawaii Press, Honolulu,
1964, p.73, pp. 99-102, p.113:

[Quote]The inscriptions in Khmer, which begin to appear in greater number, have preserved an archaic
stage of this language (Sanskrit), a language that has undergone much less change over fourteen centuries
than have Indo-European languages during the same period...The major Hindu sects seem to have co-
existed in Cambodia as in India proper, and among those already mentioned we find the Sivaite sect of the
Pasupatas and the Vishnuite sect of the Pancharatras, each of which in its sphere played a leading role in
the Angkor period...Foundation of the Kingdom of Angkor, the Sailendras in Sumatra, First Three Quarters
of the Ninth Century. The beginnings of the Kingdom of Angkor: Jayavarman II (802-50)

The liberation of Cambodia from the suzerainty of Java was the work of Jayavarman II, founder of the
Kingdom of Angkor...the principal episodes of his reign are related in some detail in an inscription of the
eleventh century on the stele of Sdok Kak Thom (Louis Finot, 'L'inscription de Sdok kak Thom.' BBulletin
de l'Ecole Francaise d'Extreme-Orient (BEFEO), XV, 2, pp.51-106. Coedes and Pierre Dupont, 'Les steles
de Sdok Kak Thom, Phnom Sandak et Prah Vihar,' BEFEO, XLIII, pp. 56 ff.)...It was at Indrapura, it
seems, that the young king took into his services as royal chaplain a Brahman scholar, Srikaivalya, who
was to folow him in all his changes of residence and to become the first chief priest of a new cult, that of
the Devaraja, or 'God-King'...'When they arrived at the Eastern District,' says the stele of Sdok Kak Thom,
'the king bestowed an estate and a village called Kuti upon the family of the royal chaplain.' The 'eastern
district' refers to the region to the east of Angkor. The name Kuti survives in the name of Banteay Kdei, a
late monument which was built near a much earlier one. 'Later,' continues the stele, 'the king reigned in the
city of Hariharalaya. The royal chaplain also settled in this city, and the members of his family were
appointed to the corps of pages.'... 'Afterwards,' the inscription says, 'the king went to found the city of
Amarendrapura, and the royal chaplain also settled in the city to serve the king.'...'Then,' continues the
inscription, the king went to reign at Mahendraparvata, and the Lord Sivakaivalya followed him,
establishing himself in this capital to serve the king as before. Then a Brahman named Hiranyadama,
learned in the magical science, came from Janapada (Probably Prasad Khna in Mlu Prei -- Coeses, 'Le Site
de Janaada', BEFEO, XLIII, p.8) at the king's invitation to perform a ritual designed to ensure that the
country of Kambujas would no longer be dependent on Java and that there would be no more than one
sovereign who was chakravartin (universal monarch). This Brahman performed a ritual according to the
sacred Vinasikha and established a Lord of the Universe who was the king (Sanskrit: Devaraja). This
Brahman taught the sacred Vinasikha, the Nayottara, the Sammoha, and the Siraccheda. He recited them
from beginning to end in order that they might be written down and taught to Lord Sivakaivalya, and he
ordained Lord Sivakaivalya to perform the ritual of the Devaraja. The king and the Brahman Hiranyadama
took an oath to employ the family of Lord Sivakaivalya to conduct the worship of the Devaraja and not
allow others to conduct it. The Lord Sivakaivalya, the chief priest (purohita), assigned all his relatives to
 this cult.'...A number of families were to trace their first ancestor back to his reign, and several charters of
the endowment of land ownership attribute their origin to his reign...the king (Yasovarman) had a series of
monasteries built for the various sects that his religious eclecticism permitted him to divide his favors
among: the Sivaite Brahmanasrama for the Saiva, the Pasupatas, and the Tapasvins, the Vishnuite
Vaishnavasrama for the Pancharatras, the Bhagavatas and the Sattvatas; and perhaps also a Buddhist
Saugasrama, the stele of which, moved from its original site, has been found at Tep Pranam in Angkor
Thom. (Coedes, 'La stele de Tep Pranam,' Journal Asiatique, March-April 1908, p.203). [Unquote]

Restoring puja in Angkor wat-http://bharatkalyan97.blogspot.in/2018/03/restore-puja-in-angkor-wat-by-

priests.html

Sdok Kok Thom inscription K.194 identifies Divakarapandita as rajahotar of Suryavarman II. He had also
served the previous two kings Jayavarman VI and Dharanindravarman I. (Coedes G. & Dupont P., Les
steles de Sdok Kak Thom, Phnom Sandak et Prah Vihar, BEFEO, XLIII, 1943: 145). It is a reasonable
assumption that the themes and narratives of sculptures of the temple were chosen from Itihasa-Purana with
the guidance of Divakarapandita.

From S'ivapada of Chams to Vishnuloka of Suryavarman II is a remarkable syncretism of the traditions

which have been documented in Indian traditions documented in Pancaratra samhitas (e.g. Sattvata and
Ahirbudhnya Samhitas), Ramayana and Mahabharata -- and adapted in Angkor Wat and associated sites of
the Cham-Kampuchean-Thai peoples who orgnized themselves into a state, Rajyam governed by dharma-
dhamma Hindu-Buddham continuum.

The term pancaratra denotes 5 principal subjects: 1. Ontology (cosmology); 2. liberation; 3. devotion; 4.
yoga; 5. objects of sense. Pancaratra Sattra is mentioned in Satapatha Brahmana (SB) XIII.6.1 which refers
to Purusa Narayana as having conceived the idea of Pancaratra Sattra (continued performance of rites for
five days) to obtain superiority over all beings and becoming all beings. Chapter XIII.3.4 of SB details how
He, by sacrificing Himself, actually became the whole world. (p.25). Five-fold self-manifestation of
paramaatman Mahesvara occurs by means of His Para, Vyuha, Vibhava, Antaryamin and Arca forms.
Ahirbudhnya Samhita notes at the end of the 11th adhyaya that the Paramaatman Himself framed out of the
original S'astra 'the system (tantra) called Pancaratra describing His (fivefold) nature known as Para (life-
period of a Brahman), Vyuha, Vibhava, etc." and 'that highest Will of Visnu called Sudarsana through
which He split into five, appearing five-mouthed."

Pancaratra Agamas:
There are three main agamic schools - the Saiva, Sakta and Vaisnava - and each has their own Pancaratras.
Among the Vaisnavas the followers of Sri-sampradaya (Sri Vaisnavas) draw a lot from the agamas. All of
these agamas comprise four topics in general:

Jnana or knowledge; kriya (service such as construction of temples, installation of deities); carya or conduct
(such as the observance of daily rites, festivals); and yoga or devotion, or attention.

Common features of all agamas:

(a) They accept the existence of a supreme being with a predominant male or female aspect.
(b) The existence of undivided souls.
(c) The reality of the objective universe.
(d) Devotion is the only means of emancipation.

Order of details in Inscriptions

Pre-Angkor inscriptions followed the same order in giving details like India. Here also we see Indian
influence.

The date or name of the reigning king;

The title and name of donors;
The name of the god;
Names of the people from whom the donor obtained land to offer to the foundation;
The extent, location, capacity of the donated rice fields;
The names of the donated slaves with an indication of their duties;
Details of the subsistence given to the religious personnel;
Details of other lands given to the foundation, orchards, market, garden etc
List of precious objects given to the foundation;
The statement s that the revenues are to be combined with those of another foundation ;
Warning of punishment for anyone using or abusing the belongings of the foundation.

King Vikramaditya
‘Satra keng kantrai’ is a collection of legal tales known also in Laos, Thailand and Burma. In each case the
dispute cannot be solved by a mere judge and has to be referred to the king. His judgments are wise and
fair. When two women claim to be the mother of one child, for example, he settles the case very much as
Solomon did.

Tamil Anangu
The frequent appearances in the stories of spirits ‘anak ta’ always associated with a specific locality such as
a strangely shaped tree trunk or huge rock may be compared with ‘Thaakku Anangu’ in Sangam Tamil
literature and Brahmarakshas in Sanskrit literature. This shows clear Indian influence. (Thaaku Anangu=
Anak Ta).When we look at all these stories we come across Sanskrit or Tamil words or parallel Indian
stories. That shows even Solomon’s stories are borrowed from India and adapted.

Dhananjay
‘Themen Chey’ is a story known in Cambodia, Burma and Thailand. It is the corrupted form of
Dhananjayan, one of the popular names of Arjuna. Also a common name among business community of
Tamil Nadu. In the story, he is a poor boy who rises first to be the servant of a rich man, then to attend upon
the king, and finally to be the most eminent man in the land.

Brahmin Power in South East Asian Countries- Written by London swaminathanDate: 10 JUNE 2018

In Cambodia, Brahmins maintained powerful hierarchy for many centuries. They were well organised.
They came there around fifth century and increased in number due to a constant flow of immigrants from
India. During the reign of Yasovarman 889 CE, Saivism was predominant. We learn from the following
inscription that they enjoyed a position similar to that which was theirs in India.

The king,well versed in kingly duties, performed Koti Homa and Yajnas, for which he gave the priest s
magnificent presents of jewels, gold etc. The cult of the Royal God, though founded by Jayavarman II, 802
CE, did not reach the heights of its development until two centuries after wards, and was especially
associated with Vaishnavism and the temple of Angkor Wat. This cult led Brahmins enjoying even more
exalted position . The priest hood became hereditary in the family of Sivakaivalya, who enjoyed immense
power. This sacerdotal dynasty almost threw the royal dynasty into the shade. Brahmins were depicted on
the reliefs of Angkor Wat and Coedes has identified Drona and Visvamitra amongst them. In one of the
relief s which illustrates a royal procession, it is interesting that the Brahmins were the only onlookers who
do not prostrate before the king, as was also the case in India. In the reliefs aristocracy wear the chignon
and the lower castes short hair.One remarkable sign of the power of the Brahmins was that they had even
marriage alliances with the princesses. Bakus, the descendants of ancient Brahmins, chose one from them
to succeed if the royal family failed.As early as the reign of Jayavarman V, Buddhism and Hinduism got
mixed and the Brahmin purohitas were expected to be well versed in Buddhist prayers and rites. But the
Brahmin s of Cambodia never sank so low as did those of Campa (modern Vietnam). In the Po Nagar
inscription of Campa, we read that the feet of the king were worshiped,even by Brahmins and priests.

In Thailand

Though the religion of Thailand was Buddhism the royalty recruited Brahmin s from Cambodia. For
centuries Brahmin s enjoyed quite an important position.The famous inscription dated about 1361 CE of
King Dharma Raja mentioned the kings knowledge of the Vedas and of astronomy. The inscription on the
Siva statue found at Kamben bejra recorded the desire of King Dharmasokaraja,(1510 CE), to exalt both
Hinduism and Buddhism. Brahmins had access to sacred books and law books and so they served the royal
s in various capacities. The epigraph ic records demonstrate the powerful influence of purohitas in Burma
and Cambodia, where they often served under successive rulers and provided continuity to the government
in troubled times. In ninth century Angkor, for instance, Indravarman I had the service of Sivasoma, who
studied VedantA under Shankara. Indian Brahmins are occasionally mentioned in the south East Asian
inscription s and one wondered how Brahmins travelled abroad when Manu and other lawmakers ban
foreign travel for Brahmins. These prohibitions may have had little practical effect, and would n of have
deterred ambitious men lured by the hope of honour and fortune in a distant land. In fact they were invited
by some rulers. Not only in the Hindu courts in Cambodia but also in the courts of Pagan in Burma and
Sukothai in Thailand, the Brahmins conducted great ceremonies,such as the Royal Consecration and-
functioned as ministers and counsellors . The grand ceremony in Pagan required the services of numerous
Brahmins.

In Cambodia Jayavarman VIII built a temple for the scholar priest Jayamangalaartha and likewise for the
Brahmin Vidyesavid. Who became Royal sacrificial Priest. The Chinese visitor Chou Ta kuan refers to the
presence of Brahmins wearing sacred thread. We have evidence of use of Sanskrit even in Sri Lanka.
Thirteenth century work Kundamala was composed in Anuradhapura in Sri Lanka, according to some
scholars.

Religious Kingship in Cambodia and India:The Role and Status Purohita (King’s Priest) in the
context of the Devarāja (god-king) Tradition, Nalini Rao,2017
In Kāmbujadeśa, the terms, paṇdita, ācārya, guru, rājaguru and rājapurohita were normally associated with
Tāntric priests which was not the case in India. This requires an examination of the office of the priest in
the context of Tāntrism and the devarāja cult. The Khmers received Tāntric Śaivism in two waves – the first
during the Pre- Angkorean period, 7th to early 8th centuries CE, and the second from 9th to 14th centuries
CE. The first period consisted of followers of the Atimārga tradition, with the Paśupatas, the Pancarātrikas,
Lakuliśas/ Kālamukhas and Somasiddhāntins; the second period included the practitioners of the
Mantramārga tradition correspoinding to Āgamic or Tāntric Śaivism, principally that of the
Śaivasiddhantikas, the followers of the Siddhānta.22 Inscriptional evidences from Kāmbujadeśa clearly
point to the presence of priests belonging to these paths. The early Phnom Preah Vihar inscription of
Bhavavarman mentions the royal purohita, Vidyapuśpa, as a Paśupatāchārya...and Hiranyadāma, the
brāhmin is said to have taught the Tāntric texts of Vīnāśikha, Nayottara, Saṃmoha and Śiraścheda
(Tantrās) to Śivakaivalya who could perform the ritual viddhi in the presence of the kamraten jagat ta rāja,
which was the royal devarāja (ritual) based on the four Tāntric texts.23
Purohita and the Devarāja Cult The devarāja cult played a central role in the history of the rise of Khmer
kingly authority and power. It has been variously interpreted, as a god-king cult, ritual, temple, deified
king, etc. According to Mabbett, devarāja was not similar to the worship of the king,31 while Filliozat
contends that the term did not refer to the kings of Angkor but to God Siva as ‘King of the Gods.’ However,
the cult appears to be a gradual development, originating from the king being an overlord,32 to one who
accomplished the siddhi of success. Later, Khmer kings were identified with their favorite god even during
their lifetimes, with either Śiva or Durga, according to their gender,33 and finally the cult was assimilated
into the tutelary gods of Bhadreśvara and Tribhuvaneśvara implying the divinity of kings.34 In India,
although Hindu kingship had been regarded as a divine institution, (as described in the Manusmriti, Nārada
Smriti, Mahābhārata, Śatapatha Brāhmaṇa and other texts), a comparison of kings to gods did not imply
divine kingship or actual divinity of kings, but a king with special qualities and essence, lineage, and
virtues. In Kāmbujadeśa the devarāja cult was closely associated with the divinity of the king, which
imparted politicoreligious benefits of legitimacy to kingly power. It was an extraordinary means devised by
the priest, when living kings as rulers of the earth became the representatives and part of the divine ruler or
devarāja. It exalted the status of both the king and the purohita, whose genius lay in its creative
transformation into an integral system within its kingship. The Family of the Purohita It is interesting to
find that in Kāmbujadeśa, the office of the purohita, apart from being hereditary, could pass down the line
of sister’s son, which was the case in kingly families as well. In the Sdok Kak Thom inscription of
Jayavarman II, of 1053 CE, Hiranyadāma, a brāhmin agreed that the right to conduct the “worship of the
god should pass from
Śivakaivalya to men or women in his maternal line.35 The priestly families in Cambodia exercised even
hereditary rights as well, to provide the religious functionaries. For instance, Atmaśiva who belonged to the
family of Śivakaivalya, was the purohita of Jayavarman V (968-1000 CE). His hotṛ, who belonged to the
family of Pranāvatman, was Nārayana, brother of Sankara who had served as a hotṛ under Rājendravaman
(944-968 CE.). Some of the important priestly families, who were also in the service of the king were the
Saptadevakula and Ānanditapura hereditary families.36 Furthermore, a long inscription recounts the lineage
of Śivakaivalya under Jayavarman and his successors till Śadāśiva in Udayādityavarman II’s reign (1050-
1066 CE).37 A further evidence comes from the priest, Śivācarya who descended from the family of
Śivakaivalya and furnished hereditary priests. Even more striking is that, Sivāchārya is said to have
continued to be a priest for both Jayavarman and Udayādityavarman (1050-1066 CE).38 We also come
across the phenomenon of the purohita having marriage alliances with royalty, such as Suryavarman I
(1006-50 CE) who took his purohita Sadāśiva out of the religious state and married him to a sister of
Suryavarman’s own queen; on his marriage he is said to have relinquished the hereditary charge of the
purohita of the devarāja cult.39 Apart from the relation to the kingly families by marriage, the purohita was
rewarded with valuable gifts, such as a golden palanquin, fans, parasols, royal symbols, servants and
lands.40 Such a pre-eminent position, leads us to investigate into the concept of the royal advisor or
rājaguru. The Rājapurohita and the Rājaguru.
https://www.researchgate.net/publication/
321904720_Religious_Kingship_in_Cambodia_and_IndiaThe_Role_and_Status_Purohita_King
%27s_Priest_in_the_context_of_the_Devaraja_god-king_Tradition

Priests Uphold a Unique and Royal Tradition-

Samantha Melamed and Kuch Naren-\October 31, 2005

Centuries ago in the chambers of Angkor Wat and Bayon temple, Brahman priests serving Angkorian kings
presided over sacred ceremonies.Descendants of the Indian priest caste who brought their religion to
Cambodia centuries before Buddhism took root, the Brahmans served as mystics, clairvoyants, advisers and
clergy.They passed down their faith from one generation of men to the next, in a chain of tradition that
withstood centuries of warring regimes and even the cultural destruction wreaked by the Khmer Rouge.
Cambodia has Brahmanism in its history and religion and the king’s religion. Brahmanism has always been
part of the Cambodian royalty. Now, the burden of upholding that royal tradition falls on the gaunt,
hunched shoulders of Kang Ken, Cambodia’s head Brahman priest and a civil servant in the Ministry of the
Royal Palace. With his tall frame wrapped in the traditional white shirt and black trousers, and his long,
graying hair tied in a tight knot, Kang Ken, 55, leads seven other priests known as the Bakou

Borahet, the Brahmans of the Cambodian King’s court. Puri, See also B. N. (1958). BRAHMANISM IN ANCIENT
KAMBUJADEŚA. Proceedings of the Indian History Congress, 21, 95–101. http://www.jstor.org/stable/44145174

Pancaratra and Angkor Wat Temple

A follower of Visnu is enjoined to perform the sraddha rites with the remnants of food first offered to
Visnu. The Padma-purana enjoins that deities other than Visnu and the fathers may be propitiated with food
that has been first offered to Visnu. Pitru Paksha ("fortnight of ancestors"), is the period when the family
remembers all its ancestors and offers Tarpan to them. This period falls just before the Navratri or Durga
Puja falling in the month of Ashwin (Hincu calendar). Mahalaya marks the end of the fortnight-long Tarpan
to the ancestors. In Khmer tradition, Pchum Ben is celebrated between October 7 and 9 that is 14 and 15 of
Phutrobot (Bhadrapada) and 1 of Asuj [Phutrobot (Bhadrapada) and Asuj (Asvina) are lunar months
according to the following calendar of 12 months]:
Songkran in Thailand (saMkrama m. Sanskrit. संक्रमः The passage of a planetary body through the
zodiacal signs; दिनक्षये व्यतीपाते संक्रमे$र्कदिने$पि वा Bhāg.4.12.49.) संक्रमणम् 1 Concurrence. -2
Transition, progress, passing from one point to another. -3 Passage. -4 The sun's passage from one
zodiacal sign to another. संक्रान्तिः f. The passage of the sun or any planetary body from one zodiacal
sign into another.-- Songkran is the traditional Thai New Year, generally celebrated as a water festival.
Be prepared to get wet all over as revelers abound, ready to soak you as a form of celebrating this
season! The Tamil New Year follows the nirayanam vernal equinox and generally falls on 13 or 14 April
of the Gregorian year. 13 or 14 April marks the first day of the traditional Tamil calendar and this
remains a public holiday in both Tamil Nadu and Sri Lanka. This also coincides with the traditional new
year in Burma, Cambodia, Laos, Sri Lanka, Bangladesh Nepal and Thailand.

Pic at Left: King Jayavarman VII, National Museum, Phnom Penh, twelfth century. A number of similar
statues have been found, and are also presumed to be his likeness. There is no intimation, in these statues,
that the King was venerated or worshipped in a temple. In the Pancaratra tradition of temple construction
and consecration of murti-s, artistic embellishments are invariably found in all murti-s to connote their
sacredness (such as a mukuta or ear or neck ornaments). Such embellishments are absent in the statues of
King Jayavarman VII, thus belying the hypotheses of some scholars who claim that some temples were
'funerary-temples'.

Pic at RIGHT: Soldiers descend from Mount S'ivapada. Inscription K.268 was translated by E.
Aymonier (1904) and George Coedes (1911). Represented twice are the king, two of his ministers and the
rajahotar. Total 19 dignitaries are shown: Vrah kmraten an - VKA (His Lordship) are six; kamraten an -
KA (Lord) are two and Anak sanjak - AS(protectors of the king) are eleven. The inscription records
'tnvay kamraten an pandita' ('the presents from the honorable pandits'); 'samtac vrah pada kamraten an
paravishnuloka na stt nau vnam S'ivapada pi pancuh vala' ('His Majesty Paramavishnuloka, at the
moment when he is on Mt. S'ivapada to make the army descend'); VKA's are: 'Shri Virasinhavarman',
'Shri Jayendravarman Ldau'; 'Shri Virendradhipativarman Chok Vakula'; 'Shri Virayudhavarman'; 'Shri
Mahipatindravaman Canlattai'; 'Shri Ranaviravarman'; 'Shri Rajasinhavarman'; 'Narapatindravarman';
'Shuradhiparivarman'; KA's are: 'Dhananjaya', 'Shri Varddha'; AS's are: Kancas Pryak, Mat Gnan ti hau;
Vidyashrama ti hau; Virajaya, Aso Vnya Chlan to hau. Another message of the inscription is: 'Vrah pada
kamraten Paramavishnuloka' ('The holy feet of his Grace Paramavishnuloka'. King Suryavarman II stands
on the royal elephant turning his head back, accompanied by 15 parasols, five fans, six flywhisks, four
banners and a standard with a statuette of Vishnu on the shoulder of Garuda

A carved pedestal supports a linga. Tra Kieu. Ht. 43 cm. (Courtesy Paisarn Priemmattawat). Tra Kieu was
known as Simhapura to the Chams. Glover (Glover, I.C., 1997, The excavations of J.Y. Claeys at Tra
Kieu, Central Vietnam, 1927-28 from the unpublished archives of the EFEO, Parts and records in
possession of the Claeys family, JSS 85: 173-86) identified the settlement to the 5th and 6th centuries,
with initial occupation in the last two or three centuries BCE. A fragment of pottery from the lowest layer
has been identified as rouletted ware closely paralleling Arikamedu finds in India. This suggests maritime
exchange was in place during the late first millennium BCE. (cf. Charles Higham, Early cultures of
Mainland Southeast Asia, Chicago, Art Media Resources Ltd., p. 273)

Paramavishnuloka is a reference to the memory of the ancestor, Suryavarman II 'he who has reached the
realm of Vishnu'. All Suryavarman's ministers and associates are united on Mount S'ivapada. Rajahotar's
presence denotes a s'raddha observance (remembering the ancestors). Vrah Vlen 'sacred fire' is carried in
an ark on a type of palanquin, preceded by an orchestra.
From S'ivapada of Chams to Vishnuloka of Suryavarman II is a remarkable syncretism of the traditions
which have been documented in Indian traditions documented in Pancaratra samhitas (e.g. Sattvata and
Ahirbudhnya Samhitas), Ramayana and Mahabharata -- and adapted in Angkor Wat and associated sites
of the Cham-Kampuchean-Thai peoples who orgnized themselves into a state, Rajyam governed
by dharma-dhamma Hindu-Bauddham continuum.

Banteay Srei lintel, 10th century. Valin and Sugriva of Ramayana/

Royal sacred power derives from adherance to dharma-dhamma, the eternal, cosmic, universal law. The
sacredtemples of Angkor are a testament to the sacred power of dharma-dhamma. Ancestors are deified
and merit is earned by constructing temples, constructing reservoirs and performing dharmic acts.

From Vishnuloka to S'ivapada, the function of the temple is to depict the steps for final liberation and
attainment of Vrah Vishnuloka. This panel is the closest one gets to a s'raddha, an event venerating the
ancestors with specific reference to royal associates in King Suryavarman II's reign.

It will be an incomplete representation of the message of the temple to view it as a 'funerary temple' for
some kings of ancient Cambodia (cf. George Coedes, 1963,Angkor, an introduction, London, OUP, p.
38). Nor is it valid to record that the parikrama (circumambulation) of the temple praakaara has to be
done counter-clockwise because in the Indian historical tradition, Ramayana chronologically precedes
Mahabharata.
 Banteay Srei lintel, tenth century. Ravana shakes Moutn Kailasa. Like Meru, it is shown as a temple-
mountain, a pyramid with several layers. S'iva and Parvati are enthroned on top. Below is a row of
ascetics, people in masks and animals fleeing in fear.

Angkor Thom and Angkor Wat depictions of Samudra manthanam 92 asuras, 88 devas pulling the snake Vasuki.

Both the epics do recount the narrative of Samudra manthanam (churning of the ocean).

The divinity common to both the epics is Hanuman. The parikrama is done as in any Mandiram (temple)
clockwise - starting with the Battle of Lanka narrative from Ramayana. Yes, there are narrative panels of
Raja Suryarman's army on the march close to the Kurukshetra war narrative panel. This interpolation
clearly demonstrates that there is no counter-clockwise parikrama prescribed for the worship in the
temple of Angkor Wat.

Like Angkor Wat, there are many Hindu temples in India and in South East Asia which face west:
Prambanan temple has three main temples in the primary yard, namely Vishnu, Brahma, and Shiva
temples. Those three temples are symbols of Trimurti in Hindu belief. All of them face to the east. Each
main temple has accompanying temple facing to the west, namely Nandini for Shiva, Angsa for Brahma,
and Garuda for Vishnu.

The monograph will demonstrate that Angkor Wat is embellished with visual narratives and inscriptions which
substantiate the Itihasa-Purana tradition.

पश्चिमं इतिहास श्रवणे इतिवृत्तम आध्यायिकोदाहरणं धर्मं शास्त्रं अर्थ शास्त्रं चेतीतिहासः Puraana (the chronicles of
the ancients), Itivrtta (occurrences or events), Akhyayika (anecdotes and tales), Udaaharana (illustrative
examples), Dharmashastra (the canon of Righteous conduct), and Arthashastra (the science of
Government) are known by (comprise the corpus of Itihaasah, history)(Kautilya’s Arthashastra, Book 1,
Chapter 5). The purport of itihaasa is clearly stated to have been achieved to 'hearing' s'ravane. Thus, the
chroniclers were kathaa-kaar, 'history-tellers'.

Kalhana in the Rajatarangini,12th century CE (1147 to 1149 CE) expounds the purpose of itihasa:
धर्मार्थ काममोक्षाणामुपदेश समन्वितं । पुरावृत्तं क्तकथायुक्त रूपमितिहासं प्रचक्षते ।। “Dharmaartha-kaama-
moskshanaam upadesa-samanvitam | Puraa-vrttam, kathaa-yuttarupam Ithihaasah prachakshate ||”
Trahslation: Itihasa provides, combined with guidance from past events embellished with anecdotes, the
means to achieve dharma, artha, kaama and moksha -- righteous conduct, material well-being and
liberation.

III
 9 Graha Puja performed at Bantey Sarai ( near Angkor Wat) 1200
years ago
https://www.academia.edu/
113922022/9_Graha_Puja_performed_at_Bantey_Sarai_near_Angkor_Wat_1200_years_ago

This is my earlier research work on the discovery that a Satyanarayan (9 Graha) Puja was performed on
22nd of April 967 AD at largest Temple in the world- Bantey Sarai part of the Angkor Vat complex.My
thanks to Mr. Asger Mollerup for pointing me towards that direction by his tremendous work

In Planetary clustering and navagraha at Banteay Srei , Asger Mollerup found that an inscription at Prasat
Banteay Srey, 15 km north of Angkor Wat in Cambodia, dates the inauguration of this Shivaite sanctuary to
coincide with a planetary alignment. A planetary clustering or planetary alignment is when the five planets
visible to the naked eye are observable at dawn or dusk above the eastern or western horizon. The five
planets form together with the sun, the moon, Rahu and Ketu the Indian concept the Navagraha. A close
gathering of the five planets is an impressive celestial event and has been described in ancient Indian and
Chinese records and calculations.

https://www.academia.edu/41864223/Planetary_clustering_and_navagraha_at_Banteay_Srei

The Navagraha Pooja is a time tested vedic ritual to enable the performer to attain success in his life
path and enable him to be the benefactor of good things and deeds. The pooja is worship of 9 planets
on the natal chart of the person as well as in the heavens( skies) that control our deeds desires and
results and outcomes of the same. The pooja creates a favorable ambience in the context of the
present and future of the persons performing and guide them to success.

Bantey sarai part of the Angkor Wat complex, on the other hand, a -UNESCO world heritage site - is an
enormous temple complex located in northern part of the country Cambodia in South East Asia. It was
originally built in the first half of the 12th century as a Hindu temple in the form of a mandala dedicated to
God Vishnu on a site 400 sq acres. In those ancient days, to commemorate the inauguration of the Bantey
sarai part of the Angkor Wat- largest Hindu temple in the world to Lord Śrī Tribhuvanamaheśvara-a
Satyanarayan (9 Graha) Puja was performed when the 9 planets were actually visible to the eye. An
inscription presenting the astronomical setting when the main deity of the shrine was consecrated, has been
discovered 15 km north of Angkor Wat in Cambodia. At Bantey sarai as contemplated by Asger Mollerup
Independent scholar. This event he says is is mentioned in the inauguration inscription of the Sivaite Prasat
Banteay Srey, not Angkor. The inscription is dated not in numbers but by a description of the celestial sphere,
which he reconstructed.

Dr Uday Dokras, Nagpur’s erudite Hindulogist and Vastu Purusha mandala (Astrology) expert believes that
Venus-Jupiter conjunctions are not rare; but beautiful. Two examples occured in 2019- 24 January and
24th of November at dusk. A very close encounter between Venus and Jupiter will also occur on 2 nd May
2022 when the two planets will rise at 03:23 (local time). In the end of May, 2022, four of the five-planets
of the navagraha will be visible on the night sky every night, culminating on 29 th May when Mercury and
the moon joins the celestial show before dawn.
According to Asger Mollerup The most magnificent celestial show of this century will take place after dawn
the 8th of September 2040, when the moon will resemble that on the matted hair of God Shiva and all 9
planets grouped together with the Planetary clustering of a navagraha.

The waning crescent adorning the hair of Lord Shiva

Every scientific theory starts as a hypothesis. A scientific hypothesis is a suggested solution for an
unexplained occurrence that doesn't fit into a currently accepted scientific theory. In other words, according
to the Merriam-Webster Dictionary, a hypothesis is an idea that hasn't been proven yet. If enough evidence
accumulates to support a hypothesis, it moves to the next step — known as a theory — in the scientific
method and becomes accepted as a valid explanation of a phenomenon.

Ancient Indians and mathematicians developed many such hypotheses and made observations to either
accept or reject their hypotheses. They regularly measured things such as in which part of the sky the so
called navagrahas were to be seen, tracked down their movements such as trajectory, degree etc. They
noted down these and performed mathematical calculations. If you have certain good number of
observations, as per statistics you may use the outcomes of the calculations to either accept or reject your
hypothesis. Note that theories evolve and change over time. They are not set in stone. As new evidence
comes out theories often change. Among many other things, ancient Indians had developed algebra to
perform calculations. The picture below is of Aryabhata, the person who created the number zero. He was
born in 476 AD. His contributions include Place value system and zero, Approximation of π, Trigonometry,
Indeterminate equations, Motions of the solar system, Eclipses, Sidereal periods, Heliocentrism. For his
explicit mention of the relativity of motion, he also qualifies as a major early physicist.

Aryabhata correctly insisted that the earth rotates about its axis daily, and that the apparent movement of
the stars is a relative motion caused by the rotation of the earth, contrary to the then-prevailing view, that
the sky rotated.

This is indicated in the first chapter of the Aryabhatiya, where he gives the number of rotations of the earth
in a yuga, and made more explicit in his gola chapter.

Because they did have access to some technology.

Ancient indians also had instruments to observe things. A living example of this is the current Jaipur Jantar
Mantar, a collection of nineteen architectural astronomical instruments and is currently a UNESCO World
Heritage site. The observatory consists of nineteen instruments for measuring time, predicting eclipses,
tracking location of major stars as the earth orbits around the sun, ascertaining the declinations of planets,
and determining the celestial altitudes and related ephemerides.

Jantar Mantar deploys all three ancient coordinate systems of the five celestial coordinate systems known.
In the image above, the red (ecliptic) and blue (equatorial) coordinate systems are two of the three classical
systems that feature in the monument's instrument.
Many references of ancient scientific instruments used by Ancient Indians have been found.The most
important aspect of this is that the ancient Indians knew that the grahas moved in elliptical paths. This is
also mentioned in the Rig Veda.

They knew about more than 9 grahas ( the Navgrahas mentioned are used for Astrology and not for
Astronomy)

The earliest astronomical text —named Vedānga Jyotiṣa, written somewhere around 1st millennium
BCE, also details astronomical calculations, calendrical studies, and establishes rules for empirical
observation. As per one historian, Twenty-seven constellations, eclipses, seven planets, and twelve signs of
the zodiac were also known at that time.
Our ancient seers first confirmed the existence of planets and their influence on human life through Divya
Drishti. Later, Indian astronomers(Bhaskara, Varahamihra, Aryabhatta) developed mathematical
correlations to find distant objects. Varahamihra developed Surya Siddhanta that becomes the pioneer text
of Indian astronomy.

The below answer is a bit philosophical concept, but trust me it will really inspire you.

The tool of confirmation

According to Indian philosophy, the confirmation can be done in 3 ways

1. Katchi pramana - Visual confirmation

2. Anumana pramana - Confirmation by logics
3. Agama pramana - Confirmation by seers through Divya Drishti or Yoga katchi
Source: Saiva Sidhanta

Let us look into each one of these.

Katchi pramana - Visual confirmation

The visual confirmation may give literal meaning as confirmation through eyes, but visual confirmation
actually means that confirmation through sensory organs. Humans have 5 sensory organs viz eyes(seeing),
ears(hearing), nose(smelling), tongue (tasting) and body(touching) and we use one or more than one of the
sensory organs at a time to confirm the object or a situation. For example, the shape of an object can be
confirmed by seeing.

The process of Visual confirmation

We may generally think that our sensory organs will do the confirmation by itself. But the five sensory
organs are just an instrument to capture the data and send it to another source to confirm. There are 4 more
inner instruments that will help in the process of confirmation. They are

1. Manash - Mind
2. Buddhi - Intellect
3. Cittam - Pure intellect
4. Ahankara - Ego or identity
Source: Saiva Sidhanta
The sensory organs are external instruments and these four(Manas, Buddhi, Cittam and Ahankara) are
termed as inner instruments.

Let us look into the process of visual confirmation

When the sensory organs capture the data(through eyes or ears etc), it will send them to Manas. The Manas
is the silo of memory. These memories are from various sources such as Karmic memory(memories from
our past birth), evolutionary memory - memory gain through evolution (for ex: calf immediately after birth
know how to suck the milk), sensory memory, etc. So the mind will process the data sent by sensory organs
and list out the options from its memory. For example, if you see an object(say a table). The sensory
organ(in this case eyes) will capture the solid form and will send it to Manas. The Manas will list down the
options(table, chair, door etc) from its memory. The buddhi will collect the information from Manas, and it
will confirm the object using intellect.

What is the limitation of this process?

This process may look flawless, but there is a huge limitation in this process. The limitation of buddhi is
that it will use the intellect according to the ahankara(identity) ie; if you have an identity or belief about
something then your intellect will work according to your belief. For example, if you believe in God then
your intellect will filter out the information that is supportive to the belief of God.

Secondly, each of these sensory organs has certain limitations. Our eyes can physically see only up to a
certain distance, ears can hear the sound with certain frequency. So the visual confirmation is not the best
source of confirmation.

Anumana pramana - confirmation by logics

There are certain things that we can confirm through logic. Say if you see lightning then you can confirm
that you will hear thunder in few secs. If you see a smoke then you can confirm there was a fire. This
logical conclusion will not give correct results in all the situation and hence this confirmation is also not the
best source of confirmation.

Who is the true seeker?

The 5 external sensory organs and 4 internal instruments we discussed so far are just instruments, who is
the real seeker of the information from the outside world? The answer is Atma or soul.

The soul gets the data from the external world through 5 sensory organs and it is processed and confirmed
through 4 internal instruments.

What if the seeker is able to seek without instruments? - Divya Drishti

We just said that the true seeker is the soul and these internal and external sensory organs are just
instruments in collecting and processing the data similar to what a computer does it for us.

Our ancient seers with the power of deep meditation were able to directly interact with the universe without
the internal and external sensory organs and that is called Divya Drishti. The Divya Drishti don’t have any
physical limitation, and hence the soul can visualize the distance objects(planets) and its influence without
any internal and external sensory organs.

The distinction of faraway objects

With the power of Divya Drishti, our ancient seers were clearly able to visualize the distant objects
including its proximity to Earth. Thus there were able to clearly identify the objects that can influence life
on Earth and the objects that have negligible influence in life on Earth. Thus the Indian astrology ignored
the distant planet Uranus, Neptune, and Pluto but they included the north and south nodes ie; Rahu and
Ketu.

The nine planets (Nava Graha) according to ancient Indian Mythology are
Surya - Sun
Chandra - Moon
Mangala - Mars
Budha - Mercury
Brihaspati/Guru - Jupiter
Shukra - Venus
Shani - Saturn
Rahu & Ketu.

So, clearly these are not the planets that we have today, at-least not all of them. There was no need for any
Scientific technology to see any of these because they are all directly visible to naked Eye. Though, now a
days Saturn is bit tricky to find (because of light pollution), it is still one of the brightest objects in the night
sky and is clearly distinguishable from other stars. It would be even more brighter and more clearly visible
several hundred years ago.
Their definition of a Planet is different from what we have now. They just categorized everything
that's not a Star as a planet. As Sun appears different from other stars (bigger and brighter), they thought
that it qualifies to be a planet, a special entity.
Rahu and Ketu are the weird outliers in this aspect. They are not actual bodies in space, but are simply the
points of intersection of Earth and Moon's orbits. These are noticeable during Eclipses and they decided to
group them as Planets too.

So, As you can see there is not really much thought put in to this. Earth is no where to be found in this list
because they just took it for granted. They didn't realize we are another entity floating in the space. Even
Neptune, Uranus are missing from this list. They are not visible without the aid of powerful Telescopes
(which are absent then) and hence they didn't exist in the Indian mythology.

Therefore to answer your question, there is no scientific technology involved in this. They just grouped the
9 things that are visible in the sky and each of that is called a Graha (planet).
Indians did not find that there are 9 planets orbiting the Sun. They only knew of 6. Budha (Mercury),
Shukra (Venus), Bhumi (Earth), Mangal (Mars), Brihaspati (Jupiter), and Shani (Saturn).

They knew that Earth orbited the Sun. This is evident from the values used for the calculation of epicycles
of the other planets and the use of the orbital period of Sun in these calculations.

They believed that the solar system extended upto and slightly beyond the orbit of Saturn.

As to how ancient man figured out about planets as distinct from stars.

By observing the north sky it becomes evident pretty soon that there is a diurnal motion of the dome of the
sky.

Over thousands of years of observing the night sky, our ancestors must have figured out that although
everything in the sky moves around from East to West over the course of the night, Mars, Jupiter and
Saturn has a secondary motion in the opposite direction over the course of larger periods of time.

Figuring out that Mercury and Venus are two objects rather than four (2 morning objects and 2 evening
objects) must have been the next eureka moment in ancient astronomy.

This much could be achieved by meticulous observation over very many years and by reasoning.
Mathematics developed along with astronomy so some knowledge of trigonometry helped too.

In the meanwhile observation of moon was important for religious and administrative applications. By the
time of Surya Siddhanta and Bhagavata purana the phenomena of the phases of the moon and of the
eclipses was understood in their modern sense. The fact that the orbit of moon was inclined with respect to
the ecliptic was understood as well.

This knowledge of Earth casting a shadow can be extended to planets and that is how Surya Siddhanta
explains occultations.
However, we see in the Surya Siddhanta that the diameter of the orbit of the outer planets were figured out
correctly. This I believe could only be achieved by applying some form of parallax measurements.

Navagraha are nine heavenly bodies (as well as deities) that influence human life on Earth
in Hinduism and Hindu astrology. The term is derived from nava ("nine") and Graha (planet, seizing,
laying hold of, holding).

The Navagraha are

1. Surya: the Sun

2. Chandra: the Moon
3. Mangala: Mars
4. Budha: Mercury
5. Bṛhaspati: Jupiter
6. Shukra: Venus
7. Shani: Saturn
8. Rahu: Shadow body associated with the ascending (or north) lunar node
9. Ketu: Shadow body associated with the descending (or south) lunar node
10.
Muthuswami Dikshitar, a Carnatic music composer from southern India composed the Navagraha Kritis in
praise of the nine planets. Each song is a prayer to one of the nine planets. The sahitya (lyrics) of the songs
reflect a profound knowledge of the mantra and jyotisha sastras.
Navagraha temples devoted to Navagraha—the nine (nava) major celestial bodies (Grahas) of Hindu
astronomy.These temples are made of stones and are very beautiful. These celestial bodies are
named Surya (Sun), Chandra (Moon), Mangala (Mars), Budha (Mercury), Brihaspati (Jupiter), Shukra (Ven
us), Shani (Saturn), Rahu (North Lunar Node) and Ketu (South Lunar Node). Many temples in South India
contain a shrine dedicated to the Navagrahas. However, the term Navagraha temples refers to a cluster of
nine separate temples, each an abode of one of the Navagrahas.

The Temple as a Mandala- Avittathur Mahadeva Temple

Chola Temples-The Navagraha temples in Tamil Nadu are a cluster of Navagraha Temples dating from
the Chola dynasty. During the Chola dynasty near Kumbakonam in Tamil Nadu many temples were built.
The Angkor Wat is a reflection of the Chola Religio-cultural traditions albit on a grander scale .
As per Hindu legend, Sage Kalava was suffering from serious ailments along with leprosy. He prayed to
the Navagrahas, the nine planet deities. The planets were pleased by his devotion and offered cure to the
sage. Brahma, the Hindu god of creation, was angered as he felt that the planets have no powers to provide
boons to humans. He cursed the nine planets to suffer from leprosy and were sent down to earth in
Vellerukku Vanam, the white wild flower jungle - the modern time Suryanar Kovil. The planets prayed
to Shiva to relieve them off the curse. Shiva appeared to them and said that the place belonged to them and
they would have to grace the devotees worshipping them from the place. Each temple is located in a
different village, and is considered an abode of one of the Navagrahas. However, eight among these
temples are dedicated to Shiva. The Surya temple is the only one dedicated to the Graham. In fact, it is
dedicated entirely to the worship of the Sun-God and the other navagrahas, the former being the object of
worship as the principal deity and the latter as attendant deities. It was built around the 11th or 12th
century. The other temples were built earlier, ranging back to 7th-9th century.
1. Surya Navagrahastalam -- Sooriyanar Kovil (Thanjavur District)
2. Chandra Navagrahastalam -- Thingalur (Thanjavur District)
3. Angaarakan Navagrahastalam -- Vaitheeswaran Kovil (Mayiladuthurai district)
4. Budha Navagrahastalam -- Thiruvenkadu (Mayiladuthurai district)
5. Guru Navagrahastalam -- Alangudi(Thiruvarur District)
6. Sukra Navagrahastalam -- Kanjanur (Thanjavur District)
7. Shani Navagrahastalam -- Thirunallar (Karaikal)
8. Raahu Navagrahastalam -- Thirunageswaram (Thanjavur District)
9. Ketu Navagrahastalam -- Keezhperumpallam (Mayiladuthurai district)
10. Angineeshwar temple -- Birth place of Lord Sanieeswarar and Lord Yematharmar, Kodiyalur,
Thirumeyachur, Thiruvarur District.

Legand- As per Hindu legend, Sage Kalava was suffering from serious ailments along with leprosy. He
prayed to the Navagrahas, the nine planet deities. The planets were pleased by his devotion and offered cure
to the sage. Brahma, the Hindu god of creation, was angered as he felt that the planets have no powers to
provide boons to humans. He cursed the nine planets to suffer from leprosy and were sent down to earth in
Vellurukku Vanam, the white wild flower jungle - the modern time Suryanar Kovil. The planets prayed
to Shiva to relieve them off the curse. Shiva appeared to them and said that the place belonged to them and
they would have to grace the devotees worshipping them from the place. This is the only temple where
there are separate shrines for each of the planet deities.
Nine Grahas Temples (Navagraham temples) in Tamil Nadu is a set of nine Hindu temples, each
dedicated to one of the nine planetary deities, the Navagraham in various places around the South
Indian own of Kumbakonam in Tamil Nadu, India.[1] The presiding deity in most of the temples is Shiva,
with a shrine dedicated to the planetary deity. [2] Leaving Tirunallar Saniswaran Temple which is located
in Karaikkal, all the other temples are located in Tamil Nadu.
The present masonry structure for most of the temples were built during the reign of Medieval
Cholas between the 7th and 11th centuries with later additions from the Vijayanagar period. Constructed in
the Dravidian style of architecture, most of the temples have a five-tiered rajagopuram, the gateway tower
and a granite wall enclosing all the shrines of the temple.The temples are a part of the popular Navagraham
pilgrimage in Tamil Nadu. It is believed that the planetary deities were cursed by Brahma to dwell in
Vellurukku Vanam, the white wild flower jungle and were blessed by Shiva to make it their abode to
devotees. The temples have six daily rituals at various times from 5:30 a.m. to 9 p.m., and two yearly
festivals on its calendar. The temples are maintained and administered by the Hindu Religious and
Charitable Endowments Department of the Government of Tamil Nadu.
Suryanar Kovil is located to the East of Kumbakonam, 2 km (1.2 mi) from Aduthurai and the Kumbakonam
- Mayiladuthurai road. The temple has direct connectivity from lower Anicut and Thiruppanandal.
Kanjanoor, the temple for Sukran, is located 3 km (1.9 mi) from Suryanar Kovil in the Aduthurai -
Kuthalam road. Thingalur is located 35 km (22 mi) to the west of Kumbakonam in the Kumbakonam -
Tiruvvayyaru Road. Vaitheeswaran Kovil is located 50.5 km (31.4 mi) away from Kumbakonam on the
Kumbakonam - Sirkazhi Road and 14.5 km (9.0 mi) away from Mayiladuthurai. Swetharanyeswarar
Temple is located 24 km (15 mi) from Mayiladuthurai and 13 km (8.1 mi) to the East of Vaitheeswaran
Kovil. Ketu Stalam is located close to Poompuhar, 9 km (5.6 mi) to the South of Thiruvenkadu and 23 km
(14 mi) to the South West of Vaitheeswarn Kovil. Alangudi is located 18 km (11 mi) to the South of
Kumbakonam on the Kumbakonam - Mannargudi road. Rahu Stalam is located 6 km (3.7 mi) to the West
of Kumbakonam on the Kumbakonam - Karaikal road and Saniswarar temple is located 46 km (29 mi)
further on the same road. Out of the nine temples, six are located on the northern bank of river Kaveri,
while the remaining three in the southern bank. Padal petra stalam - where the three of the most
revered Nayanars (Saivite Saints), Appar, Sundarar and Tirugnana Sambandar have glorified the temples
in Tevaram during the 7th-8th centuries.

Name of the
Deity Graha Day Location Photo
temple

Hindu
Suryanar Kovil Sun Sun Aduthurai
Sun-God

Kailasanathar Temple Chandran Moon Mon Thingalur

Vaitheeswaran
Vaitheeswaran Koil Angaragan Mars Tue
Koil
 Name of the
Deity Graha Day Location Photo
temple

Swetharanyeswarar
Temple
Budha Mercury Wed Tiruvenkadu

Apatsahayesvarar
Temple
Guru Jupiter Thur Alangudi

Agniswarar Temple Sukran Venus Fr Kanjanur

Tirunallar Saniswaran
Temple
Shani Saturn Sat Karaikal

Rahu Stalam Rahu Tirunageswaram

Nagannathaswamy
Temple, Ketu Keelaperumpallam
Keezhaperumpallam

History- The Suryanar Kovil was built during the reign of Kulottunga Choladeva (AD 1060-1118) and was called
Kulottungachola-Marttandalaya. The current granite shrine is believed to have been built by the Vijayanagara
Empire. In modern times, all the temples are maintained and administered by the Hindu Religious and Charitable
Endowments Department of the Government of Tamil Nadu. The Suryanar temple is mentioned in the songs
of Muthuswami Dikshitar, who has composed a song starting with "Suryamurthe" in Saurashatra ragam.
The temple of Thingalur is associated with the legend of Appar bringing back the life of the son of Appoothi Adigal.
The idol of moon is made of black granite and clad in pure white.
Vaitheeswaran Koil has five inscriptions mainly belonging to the period of Kulothunga Chola I (1070-1120 CE. The
inscription on the steps of Subramanya shrine records the shutter of the sluice at Sattainathapuram measures
35 inches in length and 8 inches in breadth. The one on the right of the temple tank indicates the tank, Nachiyar
shrine, and its hall were completely renovated when Kanderayar was governing the Sigali Simai, and during the
management of the temple by Muthukumaraswami Tambiran, a disciple of Sivagnanadesikar-Sambandar of the
Dharmapuram Adheenam.[8] On the wall of the second precinct, the inscriptions state that the courtyard of
Thayalnayagi shrine, the sacred steps and Tattisuri hall were built during Tamil year 4868 corresponding to 1689 CE.
On the floor near accountant's seat registers a deed granted by Sankarabaragiri Rengopanditar by
Ambalavanatambiran, an agent of the temple. The Easter gateway inscription indicates the gift of taxes from
Manipallam in Tiruvalipparu.
There is no specific architecture pattern that uniquely identifies these temples. But all of the temples have a
rectangular plan with compound walls, pierced by a tiered raja gopuram (entrance tower). Leaving the Suryanar
Kovil, the central shrine is usually that of Shiva in the form of lingam and the shrine of the planetary deity is located
in the precinct around the main shrine. All the other eight shrines of the Navagrahas are arranged facing the shrine of
Suryanar.

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 IV
9 graha Frescos at Banteay Srei . temple of the great lord of the threefold world -
Tribhuvanamaheśvara

Shiva on top of the Head of Kala the mythical Devata sitting over Kala in yogic posture, Banteay Srei Temple, Cambodia
The original name of Prasat Banteay Srei, or more exactly the deity in the central shrine, was Śrī
Tribhuvanamaheśvara, meaning the Great Lord of the Threefold World, an appellation of Lord Shiva. The
constructor and chief architect, Yajñavarāha, was not a king, but the rajāguru (‘royal teacher’) of King
Yajavarman V. Banteay Srei,built in the 10th century, the Tribhuvanmaheshwar Shiva temple in Cambodia
has a magnificent carving in which the deity is shown sitting in a yogic posture on top of Kaal. The name is
an appellation of the Mahadev Shiva. The greatest of Gods.
Dikpalas (दिकपाल ) or the guardian gods of directions:
https://coloursonmypalette.blogspot.com/2018/07/dikpalas-in-banteay-srei-siem-reap.html

According to Hinduism, each direction and sub-direction is occupied by a certain deity who act as guardian.
The direction and sub-directions are still followed in Vaastushatra, science of architecture and
construction. Dik is direction and palas: guardians. Since there are eight directions and sub-directions, the
guardian gods are known as ashtadikpalas, asthta: eight and dikpalas; the guardians of directions.There are
four main directions and four sub-directions making a total of eight directions. There are two more one
above the place of gravity and other below, but they are not considered in everyday use.Not only in
Banteay Srie, but in other temples also the gods of only four directions are highlighted. The precision
regarding the gods facing directions has always been kept in mind.

Main dikpalas:
 the four guardians of directions or the
Kubera, faces North:

Yama seated on water buffalo RIGHT PIC

Kuber is the God of wealth and prosperity. He sits on a throne, Pushpak carried by his mount, a man. He
faces north. He is depicted on pediment of north side of northern shrine.
Kubera observed strict penance and Brahma, the creator blessed him with plenty of riches and asked him to
become the lord of wealth.It is said the Kubera holds a golden mongoose in his hand who throws out gems
every time he opens his mouth. Mongoose has enmity with snakes who are said to carry gems (mani) on
their hoods. He is the only god riding on the back of a human signifying slavery to wealth. Infact, there is a
proverb in Hindi where a person if gets rich all of a sudden is asked if has got Kuber's treasure!

Yama, faces South:

 Yama on pediment and lintel

Known as Yamaraja or the God of Death always faces south. He rides a water buffalo. Since, south is
considered the direction of the departed soul or death no auspicious rites are performed in that direction. In
Hinduism, the departed person is placed with his face towards south before and during cremation.
In Banteay Srie, Yama is seen both on pediment and lintel on the south face of southern shrine but if
observed closely, one is the front view and the other side view.

Indra, faces East:

Indra is the King of Heaven and the other gods. He is also the God of Rains.

varun
His home is mount Meru or Sumeru. He rides on a spotless white elephant, Airavata who is sometimes
shown with one head sometimes three and even having five heads. Airavat or Erahwan came out during the
churning of ocean. Elephant signifies power or strength.

Varun, faces West:

Varun is the guardian for west and rides on makar, which is part fish and part crocodile. Sometimes he is
shown on a crocodile. Here, in this temple he is seen seated on geese supported by makar. Varun is the God
of oceans/water and hence makes the rains and rivers.

0000000000000000000000000000000000000000000000000000000000000000000000000

“The famous Khmer temple, Banteay Srei, was built by Yajñavarāha, a Brāhmaṇa priest, who served
during the reigns of Khmer kings Rajendravarman and Jayavarman V. According to stele inscription of
Banteay Srei, work on its construction began in 967 CE and Yajñavarāha's brother, Viṣṇukumāra, is also
mentioned as a co-patron. Banteay Srei was the only major temple at Angkor not built for the king. This
temple lies near the hill of Phnom Dei located twenty-five km to the northeast of the main group of
temples, where Yaśodharapura, the Khmer capital of that time, was located. It consists of three shrines, laid
out in a row from north to south: the north shrine (dedicated to Viṣṇu), and the central and south shrines
(both dedicated to Śiva). The original name of this temple was Śrī Tribhuvanamaheśvara (Great Lord of the
Threefold World), an appellation of Lord Śiva. The temple's modern name, Banteay Srei‒ citadel of women
or citadel of beauty‒ is most probably related to the intricate the bas-relief carvings that can be found on the
walls as well as the tiny dimensions of the structures themselves.” 1
There is another explanation – it has many devatās (female deities of fertility) carved into the walls of the
structures. A typical devatā, embellishing each of the corners of the various shrines, is shown as standing
with a lamp hung over her head and swans adorning the base. These devatās, with naked torsos and playing
with flowers, are known for being the most voluptuous of the Angkor devatās.” Yajñavarāha's temple was
primarily dedicated to the Hindu god Śiva. Its original name Tribhuvanamaheśvara—great lord of the
threefold world is in reference to the Shaivite linga that served as its central religious image.

Declension table of tribhuvanamaheśvara

Masculine Singular Dual Plural

Nominative tribhuvanamaheśvaraḥ tribhuvanamaheśvarau tribhuvanamaheśvarāḥ

Vocative tribhuvanamaheśvara tribhuvanamaheśvarau tribhuvanamaheśvarāḥ

Accusative tribhuvanamaheśvaram tribhuvanamaheśvarau tribhuvanamaheśvarān

Instrumental tribhuvanamaheśvareṇa tribhuvanamaheśvarābhyām tribhuvanamaheśvaraiḥ

Dative tribhuvanamaheśvarāya tribhuvanamaheśvarābhyām tribhuvanamaheśvarebhyaḥ

Ablative tribhuvanamaheśvarāt tribhuvanamaheśvarābhyām tribhuvanamaheśvarebhyaḥ

Genitive tribhuvanamaheśvarasya tribhuvanamaheśvarayoḥ tribhuvanamaheśvarāṇām

Locative tribhuvanamaheśvare tribhuvanamaheśvarayoḥ tribhuvanamaheśvareṣu

Compound tribhuvanamaheśvara-Adverb -tribhuvanamaheśvaram –tribhuvanamaheśvarāt

__--------------------------------------------------------------------------------------------------------------------------
1.At the Conference: International Seminar on Civilizational Dialogue between India and ASEAN, organized by the Ministry of
External Affairs and Indian Council of Cultural Relations in association with Nālandā University and Government of Bihar,
Patna, 20-22 July 2012. AUTHOR Karam Tej Sarao on the topic Banteay Srei, the Cambodian Citadel of Women: A Look at
the Scenes from the Ancient Indian Epics and the Purāṇas used the above words to introduce his work

The entrance to the temple is from the East through the cruciform gopura, passing through which are on the
Avenue of processions with a series of low bars and pillars on either side. Approximately in the middle of
the road on the right and left remnants of two exits, leading to dilapidated buildings (buildings), leaving
only the entrance doorways and part of the walls: to the North one to the South three. In front of the
gopuras of the first (external) investments the ruins of two buildings. After passing through the gopura,
offers stunning views of ponds, filled with water, and the temple. On all extent of the reservoirs were stairs,
what look like overgrown piles of stones. Gopuram of the second attachments are very well preserved. Next
find yourself on a narrow platform, which the perimeter is six buildings, North and South, one from the
East and West – two. On all preserved pediments of the buildings reproduced image of a religious nature,
scenes from the Ramayana and Mahabharata, various decorative ornaments.

As for the third (inner) attachment, all the buildings and towers were restored, and thus demonstrates once
again the sophistication and beauty of the decor. There are three towers of the temple, the tops of which
resemble vessels for water, with a corridor to them. Entrance translate figures of the APE warriors (unary).
Here are two buildings libraries. Inside some of the buildings you can see the pedestals under the Linga.
 Banteay SREI Images
MAHADEV महादेव
Also known as Shiva: 'The Great God' is one of the principal deities of Hinduism. He is the Supreme
Being in Shaivism, one of the major traditions within Hinduism.Shiva has pre-Vedic tribal roots, and the
figure of Shiva as we know him today is an amalgamation of various older non-Vedic and Vedic deities,
including the Rigvedic storm god Rudra who may also have non-Vedic origins, into a single major deity.
Shiva is known as "The Destroyer" within the Trimurti, the triple deity of supreme divinity that
includes Brahma and Vishnu. In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and
transforms the universe In the Shakta tradition, the Goddess, or Devi, is described as one of the supreme,
yet Shiva is revered along with Vishnu and Brahma. A goddess is stated to be the energy and creative
power (Shakti) of each, with Parvati (Sati) the equal complementary partner of Shiva. He is one of the five
equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism.
Shiva is the primal Atman (Self) of the universe. There are many both benevolent and fearsome depictions
of Shiva. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount
Kailash as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya. In his
fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi Shiva, regarded as the
patron god of yoga, meditation and arts.
The iconographical attributes of Shiva are the serpent around his neck, the adorning crescent moon, the holy
river Ganga flowing from his matted hair, the third eye on his forehead, the trishula or trident, as his weapon, and
the damaru drum. He is usually worshipped in the aniconic form of lingam. Shiva is a pan-Hindu deity, revered
widely by Hindus, in India, Nepal and Sri Lanka. There are multiple names for God's various manifestations
worshiped in Hinduism. Some of the common names for these deities in Hinduism are:

 Bhagavan (भगवान्) the most frequently used name for God in Hinduism. The equivalent term used for female
deities is Bhagavati (भगवती).
 Brahman (ब्रह्मन्) is a theological concept espoused in Vedanta philosophy of Hinduism, which is of neuter gender.
The word Paramatman (परमात्मन्) popularly pronounced as Paramatma (परमात्मा) is also used synonymously with it.
The word is used to denote the Supreme Divinity/Supreme Soul.
 Isvara (ईश्वर) shortened as Isha (ईश) is applied to mean 'lord' in both religious and secular context
(for example in the Gita, Arjuna is referred to as Manujeshvara which is a compound of the two
words manuja, 'human' and Ishvara, thus the word means 'lord of humans', i.e. 'king'). The
term Parameshvara ('Supreme Lord') is used to refer to one's Ishta (chosen deity for personal
veneration) in general terms. The feminine equivalents are Isvari (ईश्वरी)
and Parameshvari (परमेश्वरी) used in case of female deities.
 Deva/Devata (देव/देवता) is the most commonly used suffix used for male deities in Hinduism. The
feminine equivalent is Devi (देवी).

According to Asger Mollerup, on April 22-23, 967 CE, the consecration of Prasat Banteay Srei coincided
with a rare clustering-alignement of the nine celestial bodies-deities of the Navagraha, a central concept
in Hindu astronomy.

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