The Popular Temples in Cambodia

Angkor Wat Temple: The temple was built by the Khmer King Suryavarman II in the early 12th century in Yasodharapura, as his state temple and eventual mausoleum. It is called temple complex and the capital of Khmer Empire in Cambodia and the largest religious monument in the world. This temple was first a Hundu religion and later transformed to a Buddhist religion. Breaking from the Shaiva tradition of previous kings, Angkor Wat was instead dedicated to Vishnu. The temple is at the top of the high classical style of Khmer Architecture. It has become a symbol of Cambodia, appearing on its national flag  and it is the country's prime attraction for visitors.

The Bayon Temple (Brasat Bayon) is a well-known and richly decorated Khmer temple at Angkor Wat Complex in Cambodia and it stands at the center of Jayavarman's capital of Angkor Thom. The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple was built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist, by King Jayavarman VII. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

Banteay Srei or Banteay Srey is a 10th-century Cambodian temple dedicated to the Hundo and god Shiva. Located in the area of Angkor in Cambodia. It lies near the hill of Phnom Dei,  25 km (16 mi) north-east of the main group of temples that once belonged to the medieval capitals of Yasodharapura and Angkor Thom.  Banteay Srei is built largely of red sandstone, a medium that lends itself to the elaborate decorative wall carvings which are still observable today. The buildings themselves are miniature in scale, unusually so when measured by the standards of Angkorian construction. These factors have made the temple extremely popular with tourists, and have led to its being widely praised as a "precious gem", or the "jewel of Khmer art."

Koh Ker Temple is located in Srayong Cheung village, Srayong commune, Kulen district, Preah Vihear Province. The distance from the provincial town to the temple is about 49 kilometers west of the provincial town and was once an ancient capital of Cambodia. 

Until now, there are 96 temples have been found in Koh Ker and many of them are no longer standing, and some are buried in the ground such as Brasat Dav, Brasat Rumlum Bey, Brasat Beung Veng, Brasat Trapiang Prey, Brasat Dey Chhnang, Brasat Srok Srolao, Brasat Lingam, Brasat Kuk Srakum, Brasat Trapiang Ta, Brasat Sophy, Brasat Krahom, Brasat Andoung, Brasat Ang Khna, Brasat Teuk Krahom, Brasat Damrei Sar, Brasat Krarab, Brasat Banteay Pichoan, Brasat Kuk, Brasat Kmao, Brasat Thneung, Brasat Thorn Balang, Brasat Rohal, Brasat Chamneh, Brasat Sampich, Brasat Trapiang Svay, Brasat Neang Kmao, Brasat Pram, Brasat Bat, Brasat Khnar Chen, Brasat Klum, Brasat Chrab, Brasat Dangtung, Brasat Prang, Brasat Kampiang.... 

Some of them are in the ground and they all need help to repair and improve to be long stable for humanity. The following, there are some temple where still in the ground such as: 

Brasat Dav

Brasat Rumlum Bey

Brasat Beung Veng

Brasat Trapiang Prey

Brasat Dey Chhnang

Brasat Srok Srolao

Brasat Lingam

Brasat Kuk Srakum

Brasat Trapiang Ta

Brasat Sophy

Brasat Krahom

Brasat Andoung

Brasat Ang Khna

Brasat Teuk Krahom

Brasat Damrei Sar

Brasat Krarab

Brasat Banteay Pichoan Brasat Kuk

Brasat Kmao

Brasat Thneung

Brasat Thorn Balang

Brasat Rohal

Brasat Chamneh

Brasat Sampich

Brasat Trapiang Svay

Brasat Neang Kmao

Brasat Pram

Brasat Bat

Brasat Khnar Chen

Brasat Klum

Brasat Chrab

Brasat Dangtung

Brasat Prang

Brasat Kampiang

These temples were not constructed near each other and the followings are locations and descriptions of some of the Koh Ker temples: 

Koh Ker Temple: About 300 meters farther to the west is Kampiang or Koh Ker temple. From a distance, the temple looks like a small hill, because it is covered by forest. Up close, however, it is actually a 35-meter-high stupa made of sandstone. It has seven levels, each level about 5 meters above the other. Each deck has a 2-meter-wide terrace, and there is a 55- step staircase to the top. At the top of the temple, there are large statues of garudas supporting Shiva lingam Treypuvanesvara. Nearby, there is a 4-meter square well, now completely covered by grass. According to local villagers, if a coconut is dropped into this well, it will appear in the pond near Neang Khmao temple. There is vegetation growing on top of the temple, and At the top of the mountain, the tourists can have the good view surrounding the Phnom Dangrek Mountain. in particular, Phnom Dangrek, Phnom Tbeng, and Kulen district.To the north of Koh Ker temple is another temple, Damrei Sar temple, but it is heavily damaged. To the northeast, is Iingam temple. This temple once housed three Shiva lingams, but some are now damaged.

Rampart of Koh Ker Temple: Another kilometer down the trail is the rampart of Koh Ker temple. 1 kilometer long and 2 kilometers high, it is made of laterite. Koh Ker temple is the middle of a rampart, surrounded by 20 more temples. Some of the temples are: Kuk Temple or Gopura - Kuk temple or Gopura is made of sandstone and has a sculpture of lotus petals on the temple fronton. Although the door frame is damaged, most of the temple is in good condition. A Shiva lingam that once was housed inside has been looted. Prang Temple - Prang temple is constructed of sandstone and bricks. There are five separate parts of this temple. About 70 percent of the temple is still standing. Krahom Temple - About 10 meters farther is Kramhom temple (The red temple). Constructed of brick and shaped like a seven-level pyramid, the temple is decorated with a 20-meter-tall sculpture of lotus petals. Inside the temple, there is a 3-meter-tall statue of Shiva with eight arms and four heads. The statue is supported by a l-square-meter base. The statue is seriously damaged, only some parts remain. Khmao Temple - Farther down is Khmao temple. On the wall and door frame of the temple, there is a partially damaged inscription. Near the temple is a rampart gateway to Kampiang temple. The gateway is a 2-meter staircase. Some sculptures of lotus petals, seven-headed nagas and garudas remain.

Neang Khmao Temple is in Koh Ker complex with 3 Kms long. It is the first temple in the top of small hill on the east side. The temple was made by the sandstone and its west faces of the temple faced to Angkor City. The terrace of this temple is two meters of height and separated into three levels. Neang Khmao Temple: The Koh Ker complex is along a trail that is about 3 kilometers long. The first temple, Neang Khmao sits atop a small hill on the east side of the trail. The temple, which faces west toward Angkor city, is made of sandstone. It is 20 meters high and resembles a stupa. The temple terrace is 2 meters high and divided into three decks. The temple is surrounded by a laterite rampart, 44 meters square and 2 meters high. The rampart has only two openings; one on the east side, and the other on the west. The temple once housed lingam and yoni, but only yoni remains. The lintel sculpture has been damaged, but otherwise, most of the temple is in good condition, while nearly three-quarters of the rampart is good condition.

Chen Temple: Farther down the trail is a three-peak temple made of laterite and sandstone. It faces east and is called Chen temple. Inside the temple there is a piece of lingam and remnants of a statue of King Jayavarman IV. A sculpture of garuda's head on the south lintel is missing. The temple is overgrown by forest. Preng Well: About 800 to 900 meters farther, there is the Preng well, which is similar to a pond. Surrounded by stone, it is 20 meters square. The terrace is about 8 centimeters high. The water in the pond is clear, and a nearby tree provides shade for weary visitors looking for a place to relax. 

Silver Pagoda in the Royal Palace Compound

Within the Royal Palace compound is the extravagant Silver Pagoda, the floor of which is covered with five tons of gleaming silver. You can sneak a peek at some of the 5000 tiles near the entrance - most are covered to protect them. Rivalling the floor, an extraordinary Baccarat-crystal Buddha sits atop an impressive gilded pedestal. Adding to the lavish mix is a life-sized solid-gold Buddha, which weighs 90kg and is adorned with 2086 diamonds, the largest weighing in at 25 carats.

South of Preah Vihear Preah Keo Morakot beside Thamma Hall, a place for praying, and the stupa of King Sihanouk?s father, King Norodom Soramrith, which was built in 1960, visitor find: Keung Prah BatKeung Preah Bat houses the footprints of the four Buddhas who have already reached enlightenment. Those Buddhas are Kok Santhor, Neak Komonor, Kasabor and Damonakodom. In additional to the four Buddha, Preah Srei Araynetrey, whom Buddhist believe has not yet been born. They believe that he will come 5,000 years after the fourth Buddha reaches Nirvana. Buddhists believe that Preah Srei Araymetrey will come and help the people. Phnom Khan Malineati Borapat Kailasha Phnom Khan Malineati Borapat Kailasha or Phnom Mondul is the manmade hill that represents Phnom Kailasha, where the Buddha left his footprints on the stone. On the Phnom Mondul, there is a statue of the Buddha and 108 blessings of life before the Buddha reaches enlightenment

Kunthabopha Stupa was built in 1960 as the resting place for the ashes of Princess Norodom Kunthaboph, the daughter of King Norodom Sihanouk. She was 4years old when she died of dengue fever. The stupa?s design is base on the ancient Banteay Srei temple in Siem Reap. West of Preah Vihear Preah Keo Morakot is a bell hall. The bell is used in the various ceremonies and to mark the opening and closing of the Silver Pagoda. In the past, the bell was also used to call the monks who studied Pali in the palace. To the north, is a building that houses. Tipitaka, the fundamental scriptural canon of Buddhism. They include: Sutta Pitaka

The Sutta Pitaka, a collection of discourses, is primarily composed of dialogues between the Buddha and other people. It consists of five groups of texts: Digha Nikaya(Collection of long discourses), Mijjhima Nikaya (collection of medium discourses), Samyutta Nikaya (collection of grouped discourses), Anguttara Nikaya (collection of discourses on numbered topics), and Khuddaka Nikaya(collection of miscellaneous texts). In the fifth group, the Jatakas, comprising stories of former lives of the Buddha, and the Dhammapada (religious sentences), a summary of the Buddha?s teachings on mental discipline and morality, are especially popular. The Vinaya Pitaka, the code of monastic discipline, consists of more than 225 rules governing the conducts of Buddhist monks and nuns. Each is accompanied by a story explaining the original reason for the rule. The rule are arranged according to the seriousness of the offense resulting from their violation. Abhidharma Patika

The Abhidharma Patika contains philosophical, psychological, and doctrinal discussions and classifications. It consists of seven separate works. They include detailed classifications of psychological phenomena, metaphysical analysis, and a thesaurus of technical vocabulary. The Building also houses a Shiva?s mount Nandi. This figure was found buried in Koh Thom district in Kandal province in 1983. It is estimated to be 80percent silver and 20percent bronze, copper, lead, Iron and zinc.

The staircase leading to the Silver Pagoda is made of Italian marble. Inside, the Emerald Buddha, said to be made of Baccarat crystal, sits on a gilt pedestal high atop the dais. In front of the dais stands a life-sized gold Buddha decorated with 9584 diamonds, the largest of which weighs 25 carats. Created in the palace workshops during 1906 and 1907, the gold Buddha weighs in at 90kg. Directly in front of it, in a Formica case, is a miniature silver-and-gold stupa containing a relic of Buddha brought from Sri Lanka. To the left is an 80kg bronze Buddha, and to the right a silver Buddha. On the far right, figurines of solid gold tell the story of the Buddha.

The Development of Tonle Sap Basin

The reversal of the Tonlé sap river's flow also acts as a safety valve to prevent flooding further downstream. During the dry season (December to April) the Tonlé sap Lake provides around 50% of the flow to the Mekong Delta in Vietnam.

The lake occupies a depression created due to the geological stress induced by the collision of the Indian subcontinent with Asia. In recent years, there have been concerns from scientists about the building of high dams and other changed hydrological parameters in southern China and Laos that has threatened the strength and volume of the reverse flow into Tonle sap, which in turn decreases nesting, breeding, spawning, and feeding habitats in floodplain, which results in adverse impacts on fish productivity and overall biodiversity.

The river is home to at least 149 species of fish, eleven globally threatened species, and six near-threatened species. These species include the spot-billed pelican, greater adjutant, Bengal florican, darter, grey-headed fish eagle, and the Manchurian reed warbler. Specifically, the large colonies of unique birds constitute the Preak Toal Bird sanctuary. In addition, the Tonlé sap also supports significant reptile populations including nearly extinct Siamese crocodiles and the world’s largest population of freshwater snakes. Although the area around the lake has been modified for settlement and farming, about 200 species of plants have been recorded.

One of the most legendary species living in the Tonlé sap is the Mekong giant catfish, the largest freshwater fish in the world. The fish is 2.4 to 3.0 metres (8 to 10 ft) long and can weigh anywhere between 110 and 230 kilograms (250 and 500 lb). The largest of these catfish ever caught weighed 306 kilograms (674 lb). Despite its massive physical characteristics, the Mekong catfish is especially vulnerable to chemical changes, which is beneficial in alerting authorities of trouble in the river ecosystem early on. The population of these fish has been steadily declining since the Khmer Rouge era, led by Pol Pot, and in 2005, fisherman reported that on average only one giant catfish was caught per day. Currently, it is illegal for fishermen to catch and keep these fish with the exception of a few retained by fisheries for research. It also cannot be used in any form of trade in fear of the economic exploitation.

In 1997, the United Nations Educational, Scientific and Cultural Organization, more commonly known as UNESCO, deemed Tonlé sap an ecological hotspot. As a result, in 2001, by royal Decree issued by the government of Cambodia, the lake and its surrounding provinces became the Tonle sap Biosphere Reserve. There are nine provinces that are part of the Tonle sap Biosphere Reserve. These are Banteay Meanchey, Battambang, Kampong Chhnang, Kampong Thom, Preah Vihear, Pursat, Siem Reap, Otdar Meanchey and Pailin.

The government is responsible for fulfilling three functions:

1. a conservation function to contribute to the conservation of biological diversity, landscapes, and ecosystem, including genetic resources, plant, fishery and animal species, and to the restoration of the essential character of the environment and habitat of biodiversity;
2. a development function to foster sustainable development of ecology, environment, economy, society, and culture;
3. a logistic function to provide support for demonstration projects, environmental education and training, research and monitoring of environment related to the local, national and global issues of conservation and sustainable development.

Additionally, the Tonlé sap Biosphere Reserve established three zones: a core zone, a buffer zone, and a transition zone. Formally, the core area of a Biosphere Reserve is defined as an area devoted to biological resources, landscapes, and ecosystems. The core zone includes practices that protect sites for conserving biodiversity, monitoring minimally disturbed ecosystems and undertaking non-destructive research and related activities. As of today, the three zones are Prek Toal, Boeng Chhmar, and Stung Sen.

Despite this government protection, illegal fishing, poaching, and cutting of the forest for farmland are all still major problems. Because people living around the lake are extremely poor and depend on the lake for their survival, it is likely that this unsustainable living will continue. During recent years, the amount of fish caught has been steadily declining, which means peasants must also work harder to provide for their families. The government is working on supporting and educating these people to break this cycle of poverty and unsustainability. Finding a balance between survival and conservation seems to be the major question for the future.

The area is home to many ethnic Vietnamese and numerous Cham communities, living in floating villages around the lake. Approximately 1.2 million people living in the greater Tonle sap make their living by fishing on the local waters. Cambodia produces about 400,000 tonnes of freshwater fish per year, the majority of which comes from Tonle sap. These fisheries account for 16 percent of national GDP, making the fish industry not only essential to the diet of local populations but to the Cambodian economy as a whole.

Agriculture Production around Tonle Sap Lake

The process of actually catching fish is simple, but the aftermath takes much more time and effort. Because the drop in the water level, the Tonlé sap naturally carries away thousands of fish. The fishermen simply place cone-shaped nets into the water from their floating houses and then lift the net as soon as seconds later. Using this technique, two or three tons of fish are trapped each time and more than ten thousand tons of fish can be caught in under a week. One by one, fishermen, mostly women, cut off the fish heads then bring the fish back to the river to be cleaned and to remove the fat. Salting the fish for preservation is the final step in this process, but the fish will continue to macerate for several months in order to transform into a paste called prahok, a nourishing condiment that complements almost any dish. These couple of days, on average three days, of fishing supply enough prahok for the entire year

Fishermen use all parts of the fish for their own needs and also for profit. The removed heads of the fish are dried in the sun, becoming a good fertilizer they can sell. This small amount of extra money is acquired for cases of emergency, such as family illn

ess. By boiling the fat from the bottom of the fish basket, fishermen can also make soap for their personal use. Through bartering on the banks, they exchange fish for rice. Excess rice is also sold for profit. Despite paying employees and buying an official fishing license, fishermen still “have enough money to feed my family for a year. So I don’t need rice fields.” To further emphasize the importance of fish in the local economy, the name given to the Cambodian form of currency is Riel, which is a small silver carp that is the staple of most diets.

The implication of the fishing industry in Cambodia is the country’s strong connection to religion, specifically Buddhism. Because of the moral consequences of taking a life, Buddhists limit Cambodian fishing to the amount necessary to feed their families. Additionally, to further lessen the guilt, fishermen do not actually kill the fish; instead they wait for it to die naturally when taken out of the water. Even so, fishermen go to pagodas after the fishing season for purification.

The beginning of the dry season is also the beginning of rice season, which is the only source of wealth for peasants. A good harvest will provide enough rice for them to survive for the entire year, but if the floods are too big or too small, rice can become scarce. Because of this uncontrollable instability, many celebrations are held in honor of gods and genies that can influence nature and bring about a good harvest. 

Historical research has shown that the old Angkorian civilization took advantage of the weather conditions by digging huge reservoirs during the wet season and releasing the water during the dry season using an irrigation system and the land’s natural slope. This double and sometimes even tripled the amount of rice crops per year, strengthening the developing nation. However, today, this irrigation network is no longer present, and peasants only get one rice crop a year. What has not changed is the planting of rice in fields as well as the survival value of rice. It is still the main source of income for peasants and the only currency used to bargain. They use the crops to pay for what they need, such as property rent for land to plant, and the rest is kept for the family to eat. 

In the fields villagers harvest and thresh traditionally, no machinery is used. As the sun rises, they reap the mature rice plants and replant new ones in their place. Harvested rice plants are cleaned, sprayed, and bundled. Women stoop for hours, their feet in the mud, to replant each rice root, and as the water recedes, a field of green is once again visible. Part of the rice harvest is grilled, ground, and winnowed, a ritual preparation for the upcoming celebration. Rice is also used to prepare lunch. One meal reflective of both the fishing and rice industry is Tonlé sap chicken. The rice and chicken is cooked in the river’s water, and prahok paste made from fish, is then mixed in to add flavor.

At the end of the rice season, villagers celebrate by marching in a procession to the pagoda. This is a chance for everyone to relax after the long labor of the harvest season. As well, it provides an opportunity to have fun and bond with the community. All the villagers wear their nicest clothes, musicians sing and dance, and men take the opportunity to court young women. Upon arrival, believers circle the temple three times and then proceed to present gifts such as clothing, dishes, furniture, and food. These donations, named Kathen by Buddha, provide help for bonzis, who in turn give blessings. This act of donation is essential in accumulating good karma for reincarnation, so eventually to reach Nirvana, or ultimate salvation, as well as for future harvests.

Although the large amount of sediment in the Tonlé sap Lake basin is a natural phenomenon, rapid rates of development and resource exploitation has caught the attention of observers who fear the basin itself is in danger of filling with sediment. These fears were first reported by local people living lakeside that noticed some areas becoming shallower. With increased sedimentation, already vague transit routes between capital and regional centers would likely be shut down altogether and may restrict the migration of fish into the lake.

Because sediment contains nutrients that fuel food webs, the Tonlé sap is actually benefitting from the influx. Sediment-bound phosphorus serves as food for phytoplankton through higher plants, and research has shown that the metabolizing of the chemical contributes to food abundance and quality. Internal nutrient cycling, therefore, plays an essential role in productivity of a floodplain. The nutrients bound to suspended sediments are important for the Tonle sap system, particularly to maintain its long-term sustainability