Śiva KaivalyaA Saivacarya named Śiva-Kaivalya, who served as the Rājaguru of Jayavarman II the king of Cambodia is well known to historians. He was the Guru to whom the worship of Devarāja was taught by a Brahmin guru, Hiraṇyadāman who came from “Janapada” at the instance of the king. Both Jayavarman and the guru Hiraṇyadāman ordered that only Śiva-Kaivalya and his family members and none else should conduct Devarāja worship.I have shown elsewhere that the Devarāja cult was inspired by the Vedic sacrifice Rājasūya. The cult is based on a text called “Vināshika Siraccheda Tantra” recently published from a single manuscript obtained from Nepal and ably edited by Goudriyan . It relates to the God Tumburu with four heads surrounded by four ferocious goddesses Jayā, Vijayā, Ajitā and Aparājitā. The worship is intended to bestow Cakravarti status to the king and the destruction of the enemies.The Vedic Rājasūya was intended for the same purpose to confer the prowess of Indra (Devarāja) on the king and involves the worship of five deities, one male deity in the center and four female deities in the four directions. The goddesses in this case are called Anūmati, Kuhū, Sinīvālī and Rākā, while the central deity was Dhātā with four heads. In the Devarāja cult also the central deity Tumburu was to be represented with four heads and surrounded by the four ferocious goddesses. From the Vināsika tantra text it is seen that Tumburu was a form Śiva Bhairava and so the Female goddesses are ferocious accompanists. While the Gods and Goddesses are invoked in the Rājasūya through mental imagery (bhāvana or hymnal incantations) and the worship is done in sacrificial fire, the images of Tumburu and other four deities were also made in sculptural forms in addition to offerings in sacrificial altars. Thus the worship of Devarāja in Cambodia consisted of not only sculptural form but also in sacrificial altars, explicitly mentioned in such titles as “Hotas” attached to the names of the Rājagurus doing worship of Devarāja.The temple worship in India also consisted of image worship and sacrifices in altars, known through all the Āgamas and also practice to this day. A number of inscriptions attest that Cambodian Śivācāryas were also performing many Vedic sacrifices.Ancestry and DevarājaWe may see briefly the history of Śiva Kaivalya before we take up an analysis of the significance of the name.The ancestors of Śiva Kaivalya lived in Satagrāma in Aravinda pura of Cambodia. The king Bhavapura gave the family a land in the district of Indrapura where they founded a village named Bhadrayogi and set up a Liṅga there. A number of these Family members became Ācāryās who were great Śaivas, establishing Liṅgas in many places during several generations. The family as Śaivites gives us a clue to the name Śiva Kaivalya.When Jayavarman II came to Indrapura, after freeing himself from the clutches of the King of Java, Śiva Kaivalya became his Rājaguru. Jayavarman then shifted to Kandvarapura and with him Śiva Kaivalya as Rājaguru moved there. At the instance of the king Śiva Kaivalya brought his relatives to that place, and the king gifted him a village where they were settled and the grāma was named Kuṭi. Jayavarman moved to Hariharālaya, and Śiva-Kaivalya also moved there. Then the king established a new capital Amarendrapura and moved there with his Rājaguru. Śiva Kaivalya now brought his relatives there and settled them in a village nearby that was named Bhavālaya. A relative of Śiva Kaivalya, Gaṅgādhara by name, was asked to install a Liṅga there and worship it which he did. From Amarendrapura the king moved to Mahendra parvata with his Rājaguru. When the king was at this place he invited a Brahmin named Hiraṇyadāma from “Janapada” who was proficient in performing a rare sacrifice that would confer powers on the king. The king came to know this sacrifice would make him an emperor Cakravarti, free Cambuja from the Javanese hold and destroy his enemies. As he now became virtually a Cakravarti, as a result of performing this sacrifice, the king developed enormous faith in this Devarāja cult and requested Hiraṇyadāman to teach the whole worship to his Rājaguru Śiva Kaivalya. Hiraṇyadāman agreed. Both the king and Hiraṇyadāman ordered that the worship of Devarāja should be conducted henceforth only by Śiva Kaivalya and his family and none else. Śiva Kaivalya was taught this worship. It looks that the image of Tumburu with his Śaktis made probably of metal, which was used in the ritual, was kept and the Rājaguru performed daily worship of it so that the king may prosper. Where ever the king went the Rājagurus also carried the image and its worship conducted as the king’s personal deity. Śiva Kaivalya initiated all his family members to do this worship. Jayavarman later returned to Hariharālaya with Śiva Kaivalya where he died and the king also died there.Several successors of king Jayavarman appointed the members belonging to the family of Śiva Kaivalya as Rājaguru and appointed them to do the worship of Devarāja. Over twelve kings of the Cambuja country starting from Jayavarman in 802 to 1052 CE thus engaged this family to do the Devarāja worship. Though these members of this family were Śaiva Pāśupatas they also continued to worship Devarāja who was also a form of Śiva Bhiarava in the form of Tumburu. Evidently the Vedic knowledge the family had and the Pāśupata system gave a cohesion to these two worships.Religious condition in CambodiaWriting about the religious system of Cambodia R.C. Majumdar states that Śiva, Viṣṇu and Buddha were worshipped side by side sometimes by members of the same family (Majumdar R.C. xvii).Some of the earliest rulers of Cambodia were Jayavarman of Fu Nan, 475 CE. Guṇavarman Īśānavarman and Bhavavarman. The earliest record of Cambodia is that of Kula-prabhāvati the Chief queen of Jayavarman the king of Fu nan. The queen consecrated a golden image of Viṣṇu and said that the protectors of the property of this god will reach viṣṇor paramam padam (the Supreme abode of Viṣṇu). viṣṇoḥ paramam padam is an oft repeated phrase in the Vedas (tad viṣṇo parmam padam sadā paśyanti sūrayaḥ).The second record is that of king Guṇavarman son of Jayavarman and Kula-prabhāvati. He constructed the foot print of Viṣṇu named cakratīrtha svāmi. The inscription says that the consecration of this image was done by Brahmins who were well versed in Vedas, Upa-vedas, Vedāṅgas, and who were like the Devas. (asya aṣṭame ahani vidita upaveda veda vedāṅga vidbhiḥ amara prakhyaiḥ). It may be seen from this very early record it was the Vedic and Vedantic texts that were used in their temple consecrations and worship.The third inscription begins with an invocation to Buddha called Jina, dated in the reign of Rudravarman who was another son of Jayavarman. He appointed a Brāhmaṇa whose eulogy is found in the record. The gift was made or supervised by the Brāhmaṇa. Obviously Buddhism was a part of the same religious culture of the kings and that Brāhamans were looking after Buddhist images as well.In a Śiva temple named Gambhireśvara where a sculpture of Uma Maheśvara was found, two inscription were noticed dated in 531 and 609.A Brāhmaṇa Vidyā-bindu consecrated a pair of Śiva pādukas and built structures around it in the year Saka 546 (624 CE) The invocatory verse of this record states that learned men seek the unparalleled Supreme Brahman, termed as Inner Consciousness (niruttharam brahma padam antaram jyotis). It may be noted tht this early record calls the sacred feet of Śiva consecrated there as brahma pada, identical with inner consciousness.yam antaram jyotis upāsate budhāḥniruttaram brahma param jigishayāThis work of Vindyā-bindu is also called Pāśupata pada (Ins No 8) The king Bhavavarman (c.630 CE) consecrated a Linga named triyambaka liṅgatrayambakam liṅgam idam nṛpena nivesitam śrī bhavavarma nāmnāThis Bhavavarman had a Rājaguru named Vidya-puṣpa who was a Pāśupatācārya. His inscription is also found. The invocatory verse of this inscription is in praise of Aṣṭamūrti form of Śiva. This Ācārya was an expert in Grammar, Vaiśeṣika-śāstra, logic, and Philosophy with which he established the truth (śabda, vaiśeṣika, nyāya, tattvārtha ) which are branches of Vedic learning.tasya pāśupatācāryaḥ viyāpuṣpāhvayaḥ kaviḥśabda vaiśeṣika nyāya tattvārtha krita niścayaḥThis Paśupatācārya is said to have performed all rites as prescribed in Śaiva vidhi.An Officer under the same king consecrated a Śiva Liṅga, an image of Durgā, one Śambhu Viṣṇu, and one of Viṣṇu Trailokyanātha (no 11). He also donated images of Lakṣmi, Viṣṇu and Śiva. The consecration of Śiva and Viṣṇu without distinction by the same person in the reign of the same king is illustrative of unitary nature of early Cambodian religion.The sister of the king Bhavarman was married to a Brāhmaṇa Soma-śarman who was the foremost Sāmavedi (belonging to Sama Veda) consecrated an interesting linga that combined both Śiva and Sūryaarka yutam tribhuvaneśvaramIt may be the combined form of Śiva, Viṣṇu, Brahma and Sūrya known to Indologists as Hari-Hara-Hiraṇyagarbha-Sūrya. Tribhuvaneśvara possibly refers to Śiva, Viṣṇu and Brahma because these gods are part of the whole and stand for the three spheres, Bhuḥ, Bhuvaḥ and Suvaḥ (standing for Tribhuvanas) and together with Sūrya the Liṅga would represent what is known as Hari-Hara-Hiraṇya garbha and Sūrya. Sculptural representations of such combined forms of mediaeval age are found through out India. Such images with the form of Ardhanāri are also known which are called Mārtāṇḍa Bhairava.This Ācārya also deposited manuscripts of Rāmāyaṇa, Mahābhārata and Purāṇas and ensured an uninterrupted recitation of the texts and observance of their teachings. (No 13)Vidyā-viśeṣa an Ācārya under king Īśānavarman installed Śiva-Liṅga in saka 549 (637 CE) in Sambhor Prei kuk. The record says that he prayed for perpetual devotion to Śiva in all future births and installed a Liṅga.icchatā bhaktim īśāne sthiram janmani janmanitenedam sthāpitam idam liṅgam śuddhābhisandhinā..........v.10 ins no 17What is more important is that this Ācārya studied Buddhist system in addition to Śabda, Vaiśeṣika, Nyāya and Samīkṣa. The king appointed a Pāśupata to do worship to that Liṅga. This is an illustrious example of a Śaivācārya also was a admirer of Buddhism. (v 12 of ins no 17)There are two more records of the same ruler Īśānavarman that deserves attention. The first one refers to a foundation by the Queen Sākāra-manjāri. The king himself installed an image of Prahanteśvara, silver images of Sarasvati, Nṛtyeśvara, and Nandi.The second record mentions the installation of a Liṅga, which embodied the combined form of Śiva and Viṣṇu called “Śiva Viṣṇu Liṅgam”. The record also refers to the connection Īśānavarman had with India. Installation of “Śiva Viṣṇu Liṅga” reflects the Vedic tradition. (See my article on Śiva Viṣṇu Liṅga. International Conference on Sanskrit studies, Bangkok, 2005)This must be seen against several Hari-Hara images during the succeeding centuries.These records of Cambodia and also later ones unto 14th cent, show in clear terms that the Cambodian Society followed a religion that was not sectarian but all inclusive that included adoration of not only the Trinity but also Buddha particularly of the Mahāyāna school without sectarian bias.KivalyopaniṣadWe may now revert to the name Śiva Kaivalya given to the Ācārya in c.800 CE. We have seen that the Cambodian Civilization has been influenced by Vedic and Vedantic traditions right through the centuries. The term Kaivalya in Vedantic tradition occurs in an Upaniṣad which is a well known but a minor Upaniṣad named “Kaivalya Upaniṣad”. “The Upaniṣad belongs to the Atharva veda and is called Kaivalyopaniṣad, as its study and practise lead to the state of Kaivalya or aloneness”. (Radhakrishnan. S. The Principal Upaniṣads, Harper Collins publishers India, New Delhi, Reprint.2000, p.425). Interestingly the Upaniṣad states that the follower of this sytem will attain the state of Kaivalya “kaivalya padam āpnoti” which is repeated twice at the end of the Upaniṣad that has given the name Kaivalya Upaniṣad. The Pāśupata Śaiva system holds that its followers will attain Kaivalyam at the end. The term Kaivalya is used in this system in place of Mokṣa as the fourth puruṣārtha “Dharma, Artha, Kama, and Kaivalya”. The Upaniṣad is called vedanta vijñāna and many of the terms used in this Uapaniṣad are found employed as important tenets of Pāśupata school of Śaivam. Though it is a small Upaniṣad consisting of only 25 verses. The following terms from the Upaniṣads are thus important in Pāśupata system. Guhā, Atyāśrami, Paṇḍita, Pāsa dahana. According to this Upaniṣad the aspirant will enter into the guhā where is enshrined the Supreme, shining brightly.pareṇa nākam nihitam guhāyām bhibhrājad etad yatayo viśantiHere the term guhā stands for human heart. In the Pāśupata system the aspirant is directed to resort to guhās for meditation “sūnyāghāra guhāvāsi” is the Pāśupata sūtra of Lakulisa. I have drawn attention to the establishment of guhā and to a person as Guhāvāsi in Cambodian inscription. (Ref. Guhāvāsi and Devarāja in Cambodia. Bettina Baumer Felicitation volume, 2005). This guhā vāsa is prescribed to those who have renounced their life after married life (grahastāśrma) when such men are called as Atyāśrami. The Kaivalya Upaniṣad uses the same term “atyāśrami” for those who takes to dhyāna. The following passage from the Kaivalya Upaniṣad will show how close the Upaniṣad is to Pāśupata system.vivikta deśe ca sukhāsanasthaḥ śuciḥ samagrīva śiraḥ śārīraḥatyāśramasthaḥ sakalendriyāṇi nirudhya bhaktyā sva guruṁ praṇamyaAdoration of Trinity namely Śiva, Viṣṇu and Brahma is seen prominently in Cambodian monuments, sculptures and inscriptions which shows that Cambodian religion was not a sectarian religion but the all comprehensive Vedic system that holds Paramātma as Brahman as enunciated in the Vedic Pāśupata school. And that seems to have absorbed the tenets of the Kaivalya Upaniṣad.According to the Pāśupata system an aspirant will burn down his impurities by cutting asunder his ignorance “Pāśaccheda”. that is mentioned also in Kaivalya Upaniṣad and such aspirant is called Paṇḍita.jñāna nirmathana abhyāsāt paśam dahati paṇḍitaḥIt may be mentioned that a number of Ācāryas were called paṇḍita in Cambodia, as for instance Yogendra paṇḍita, Vāgiśa paṇḍita, Jñānedrapaṇḍita and so on. The Kaivalya Upaniṣad also mentions the individual soul as “Śiva-rūpa”purātano'haṁ purusho'haṁ īśo hiraṇmayo'haṁ śiva-rupam asmi. ....v.21The recitation of Śatarudrīya is an important tenet in the Śaiva system. The Kaivalya upaniṣad makes specific mention of recitation Śatarudrīya hymn by which the aspirant is purified from all elements and sins.ya.h śatarudrīyam adhīte so'gnipūto bhavati, sa vāyu pūto bhavati, sa ātma-puto bhavati. ....v.24It is such a person who attains knowledge and Kaivalya.anena jñānam āpnoti samsārarṇava nāśanamtasmad evaṁ viditvainaṁ kaivalyam padam asnute. ....v.25Kaivalya Upaniṣad leans heavily on Śaiva system of Śivādvaita branch as it says that the Supreme is umāsahāyaṁ parameśvaraṁ prabhuṁ who is also trilocana and nīlakaṇṭha. The Aspirant of this system passes beyond darkness of ignorance and attains the very root of consciousness which is the witness of all the world acyivity.gacchati bhūta-yonim samasta-sākṣim tamasaḥ parastātThis “reaching beyond the darkness of ignorance” is closely connected with the concept of Natarāja as he emerges from behind the darkness of clouds, the Bhūta. This has to be dealt with separately and is not pursued here.tam ādi-madhya-anta vihīnam ekaṁ vibhuṁ chid-ānandam arupam adbhutamumāsahāyaṁ parameśvaraṁ prabhuṁ trilocanaṁ nīlakaṇṭham praśāntamdhyātavā munir gacchati bhūta yoniṁ samasta sākshiṁ tamasaḥ parastadsa brahma sa śivaḥ sendraḥ sokṣaraḥ parama svarāṭsa eva viṣṇuḥ sa prāṇaḥ sa kalo'gniḥ sa candramāḥThis Upaniṣad clearly sets out the form of ultimate Śiva who is Brahma, Viṣṇu, Śiva, Indra and Parama. This is the comprehensive catholic approach of the Śiva Pāśupatas.This is the same conclusion that is reflected in a sukta called “Nārāyaṇa sūkta” which forms part of Taitiriya veda (Āraṇayaka) which extols the form of Nārāyaṇa. In fact what is mentioned in this Kaivalya Upaniṣad as “sa brahma sa śiva sendraḥ so'ksharaḥ paramaḥ svarāṭ” is a verbatim repetition of Nārāyaṇa sūkta of the Taittiriya Upaniṣad.There is an echo of Kaivalya Upaniṣad in an inscription of Cambodia where an Ācārya named Soma-Śiva muni who was a desciple of Śiva Soma is said to have churned the ocean of Śiva śāstras with the mandara and drank the nectar of Jñāna and out of compassion made others also drink the same. The initial verses of the same records extols Śiva,Viṣṇu and Brahma.There is a combodian inscription of Rājendravarman of 10th cent. that shows it was vedic system through out. The verses 2, 3 and 4 pay adoration of Śiva, Viṣṇu and Brahma. The first verse interestingly shows that all the four directions were filled with the four Vedas. It says the eastern direction was filled with Ṛg veda, the South the Yajur veda, the west by Sāma chants and the north by all the Vedas.There is no doubt that oneness of the Supreme as Śiva, Viṣṇu and Brahma is deeply reflected in the Vedas again and again and that is what is fully reflected in the Cambodian religious system. The name Śiva Kaivalya is rooted in this religious ethos.
