Varṇas in Early Kambuja InscriptionsAuthor(s): Kaushal KishoreSource: Journal of the American Oriental Society, Vol. 85, No. 4 (Oct. - Dec., 1965), pp. 566-569Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/596724 .

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BRIEF COMMUNICATIONS

Varnas in Early Kambuja Inscriptions

The varna system is a peculiar feature of the Indian Society. From times immemorial we had a four-fold division of the society based on varnas. It is interesting to note that this system crept even into the Kambujadesa. The numerous in- scriptions found in that country frequently refer to the four varnas.1 The early contacts between India and Kambuja are now an esetablished fact, and the varna system is only one of the many institutions that had found their way into Kam- bujadesa in particular and the countries of South East Asia in general.2

Aymonier also noticed these varnas as early as the later part of the 19th century and has even dealt with them in his well known work Le Camr- bodge.3 Although it is true that the inscriptions do contain references to the four varnas, yet there seems to have been a considerable difference be- tween the position in Kambuja as compared with that of India. The Kambuja inscriptions refer to the varnas and yet are not very particular about them. The idea of four varnas may have been known, but the system and the rules were almost definitely not as hard and fast as they were in India.

Brahmanias and Kshatriyas are repeatedly men- tioned, but Vaisyas and Saidras hardly find a sepa- rate mention. This is sufficient to show that the minds of the Kambuja people were not so seri- ously influenced by the varna system as was the case in India. They knew it because they speak of it. But that they were not very particular about it is evident from the fact that Vaisyas and Suddras are almost never spoken about, and one has always to presume their existence in passages men- tioning the four varnas.

The lack of mention of the Vaisyas and Afidras may, however, be explained in one way. At cer- tain places we have reference to merchants who formed a varna. We have for instance the Prah Ko inscription of Jayavira Varman which men- tions the varna of Goldsmith's.4 A similar refer- ence to the Goldsmiths is to be found in the Basset Temple inscription dated 958, 964.5 It may, therefore, be suggested that traders and merchants such as those referred to above may have been included in the Vaisya class. But this can be only a suggestion in the present state of our knowledge.

The Suadras have also not been separately men- tioned. They may, however, have been the same as the ddsas of the Kambuja inscriptions. Numer- ous Kambuja inscriptions refer to these ddsas, who constituted the lowest strata of the society. The way in which they are referred to and the treatment meted out to them, of which we occa- sionally get a glimpse," hardly leaves any room for doubt that their position was similar to that of Sfdras in the early Indian society.

To be curt and brief, one may say that fre- quent references to the four varnas are there.7 BrAhman. as and Kshatriyas were well known. Pro- fessions followed by the Vaigyas and Suddras of India were also followed by people in Kambuja. Thus, on the evidence of the references to the four varnas 8 and on the basis of profession and

'Majumdar, R. C., Inscription.s of Kambuja, number 179, Say-Fong inscription of Jayavarman VII; number 48 C Trapan Thom Marble Slab inscription.

2 See "Le degre de penetration de la civilization hindoue dans les societes autochtones " in the chapter entitled "L'Hindouisation " of Coedes' book Les Etats Hindouises DJIndochine et D'Indonesie; also Majumdar's " Champa " and " Suvarnadvipa," Volume II.

Aymonier Le Cambodge, Volume III, page 548, "L'etat Social "; Paris, 1904.

4 Majumdar, R. C., Inscription,& of Kambuja, number 126-Chdmfkarkdrvarne; also Coedes Inscriptions du Cambodge, Volume I, page 189 and onwards.

" Coedes: Inscriptions due Cambodge, Volume III, page 6, verse 12; also Majumdar, Inscriptions of Kam- buja, number 145, "The four Basset Temple Inscrip- tions "-varne Hemkaramke.

6 Majumdar, R. C.: Inscriptions of Kambuja, number 100A, " Four inscriptions at Phnom Kanva."

7 Ibid., number 179, Say Fong Inscription of Jaya Varman VII; also 48 C Trapan Thom Marble Slab In- scription-it refers to a man who was an ideal for the four varnas.

8 The Say Fong Inscription informs us of the estab- lishment of a hospital and of the fact that it was open to all the four varnas. We have also the cases of Sfirya Varman I, who established the division of castes,

566

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Brief Communications 567

type of work the existence of a four-fold division may be admitted. But, that the Kambuja society was an exact replica of the Indian society with respect to the varna system is doubtful, for many differences are perceptible between the two.9 More- over, the absence of specific references to the Vaisyas and Sfidras makes us all the more scep- tical. We can now take up the other details about these varnas in Kambuja.

Taking first the BraThmanas into consideration we find frequent references to them. They seem to have enjoyed a very respectable position in society.10 Many references to educated Brahman. as may be noticed. Somasarman, l Hiranyaddma,'2 DivAkarabhatta'8 are all important names in the history of Kambujadesa. An inscription of Jaya Varman I also mentions one Dharmnsvam! who was well versed in the Vedas and Vedffigas.14 That the Brdhmanas enjoyed a privileged posi-

tion is clear from a couple of instances. Kambuja Kings had Brhmaiina teachers.'5 Oaths were taken in front of the Brahmainias and ichdryas,"' indi- cative of the sanctity enjoyed by the former. Fur- ther, from the Pra-Khan inscription of Jaya Var- man 17 VII we gather that along with the kings of different countries Brahmanas supplied water for ablution in the festival, a fact which again points to their high social status and the indis- pensable nature of their duties.'8 The murder of a Brahmana, moreover, was one of the most hei- nous crimes that one could think of. There are instances where persons guilty of committing cer- tain wrongs are said to be as much responsible as for the murder of a Brahmana. In the Palhal Stele inscription of iarsha Varman III,19 for example, persons guilty of default with regard to a property transaction were supposed to commit as serious an offence as the murder of a Brahmana. A similar imprecation is to be noticed in the Phum Kiomrien Stele Inscription.20 Feeding the Brdhmanas, moreover, was considered as some- thing pious. This is stated in the Ta Prohm inscription of Jaya Varman VII.21

Even more important than all these details is the fact that Brahmanas could at times marry princesses of the Royal family of Kiambuja. Bhava Varman's sister had a Brahmana husband. The daughter of Rdjendra Varman also was married to a Brdhmana named Divdkara Bhatta. In the same way we have also examples of kings having Brdhmana queens. Jaya Varman VII had two Brahmana queens. From inscription A of the Five Prasat Ta Keo inscriptions of S-drya Varman

and Harsha Varman III, who claims of having made people strictly observe the duties of the four varnas.

"Even B. R. Chatterjee observes, "Caste regulations however were much more elastic in Kambuja than in India. Not only the Brahmanas wed Kshatriya Prin- cesses, but the Kings married sometimes Brahmana maidens-something quite unorthodox according to the CAstras " (Indian Cultural Influences in Cambodia).

10 See Journal of the Greater India Society, Volume XV, No. II, "Some aspects of social life in ancient Kambujadega," by Dr. B. N. Puri. Dr. Puri is even of the opinion that the important position accorded to the Brahman. as is due to the traditional Kaun linyas who established their rule in Kambujadega in different periods.

There seems to be a good amount of truth in it and even Finot was of the opinion that the story of Huen- Tien and Lieu-yeh, preserved in the Chinese sources, was but an adaptation of the Indian legend of the Brahmana Kaundinya and Ndgi S6md. The second Kaundinya of the fifth century was definitely a Brahmanra as we gather from the history of the Liang Dynasty. Brigg's also, while dealing with the Indianization of Funan, admits: " The coming of the second Kaundinya and of the Indian Brahmanas who doubtless accompanied him is thought to have had a profound influence on the future of Funan. Kaundinya is said to have thoroughly Indianised the country." The Ancient Khmer Empire, page 25.

" He was the Brdhmana husband of the sister of King Bhava Varman I.

12 He taught the four Thntrik texts to Aiva Kaivalya in the reign of Jaya Varman II.

13 He was the Brahmana son-in-law of Rajendra Var- man, who belonged to the region around Kdlindi in Northern India.

14 Majumdar, R. C.: Inscriptions of Kambuja, num- ber 34, Tankran inscription of Jaya Varman I; See also Coedes Inscriptions du Cambodge, Volume I, page 8.

15 Majumdar, R. C.: Inscriptions of Kambuja, num- ber 114, Prasat Car Inscriptions of Jaya Varman V; also Coedes Inscriptions du Cambodge, Volume IV, page 140 and onwards.

16 Ibid., no. 136, Phimenakas Inscription of Siirya Varman I, dated 933; also Coedes Inscriptions du Cam- bodge, Volume III, page 208.

17 Majumdar Inscriptions of Kambuja, number 178, Pra-Khan Inscription of Jaya Varman VII.

18 Ibid., Dvijfsh shri sftryabhdttdidya javendre yava- negvarah Chlmpendrau cha pratidinam bhaktya snanam- budhflrinah.

19 Majumdar, R. C.: Inscriptions of Kambuja, num- ber 158, dated 991.

20 Ibid., no. 41C, dated 606; also Coedes Inscriptions du Cambodge, Volume II, page 123 and onwards.

21 Majumdar, R. C.: Inscriptions of Kambuja, 177. This inscription, while dealing with the Spring festival, mentions Bhikshu Dvijadyd vidvdnas sahasrantatra bho jitadh.

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568 Brief Communications

we know of a Brdhmnana, Vishnu, whose daughter became the queen of Jaya Varman II.22 Matri- monial connections with the Royal family must have all the more helped the Brdhmanas to estab- lish themselves as a much respected class.

As a result of these Brahmana-Kshatriya mar- riages we have the Brahma-Kshatra class in Kam- buja. Many inscriptions contain references to this Brahma-Kshatra class.23 This Brahma-Kshatra class was a peculiarity of the Indianised countries of South-East Asia.24 The repeated reference to such a class in these countries is suggestive. It not only points towards the marriage relations between the Brahmanas and Kshatriyas, but also shows the great harmony in which these two varnas lived in Kambujadesa. Such a situation, although not unknown in India, is yet something very rare.

The Brdhmanas were primarily connected with educational and religious activities.25 But in- stances, at the same time are not wanting where they are seen doing work other than this.26 The Ta Prohm inscription of Rudra Yarman 27 men- tions a Brdhmana Treasurer. The Angchumnik inscription of 589 Saka records that Mahendra Varman despatched a BrAhmana, Simhadeva, as his ambassador to the King of Champd. Another inscription of Jaya Varman I 28 mentions a cer- tain Brdhmana, Dharmaswdmi. From this very inscription we know that the elder son of Dhar-

maswami held many offices-commander of cavalry, Lord of Sresthapura, Lord of Dhruvapura, etc. The brother of this man held the post of com- mander of palace guards. Similarly, another in- scription 29 refers to a BrAhmana family the mem- bers of which adopted professions of different kinds. Some of them were elephant drivers, some were artisans and priests. A few women of this family were royal concubines. Dr. R. C. Majum- dar while dealing with this inscription in his In- scriptions of Kcambuja rightly remarks: " This inscription shows that Brahmanas of Kambuja were not very particular about the professions adopted by them."

In this connection the evidence of the Angkor Temple Stele inscription 30 of 8rindra Jaya Varman may also be noticed. It mentions one Jaya Maha Pradhdn (Hrishikesh), a Braihmana of Naripati- desa (Burma), who came to Kambuja and mar- ried a girl of that country. Such marriages with alien Brahmanas must have been possible.

Kshatriyas 31 are also spoken about in the Kam- buja inscriptions. They, along with the Brdh- manas, formed the two important classes of the Kambuja society, and we have already seen that marriages between these two varnas were possible, resulting in the Brahma-Kshatra class in the society.

At places we come across mixed names in the Kambuja inscriptions 32 such as Lofhya Yudhi- slhira, Mratdn- Prithivindrapandita, Mratdni Ja- yendra Pandita. All that one can possibly sug- gest about these names is that they are indicative of a spirit of harmony which was at work in the Kambuja society. A bolder suggestion would be that such mixed names show that they were the

22 Ibid., no. 148. 23 Majumdar, R. C.: Inscriptions of Kambuja, num-

ber 52, Lobok Srot Inscription of Jaya Varman dated 703; also Coedes Inscriptions dut Cambodge, Volume II, page 92, line 3 has Brahmakshatrdai8abhave, Majumdar, number 93, Mebon inscription of Rajendra Varman dated 874, has the passage: Brahma Kshatra Param- parodayakar! Tadbhdgineylsati. Majumdar number 97 -Pre Rup inscription of RAjendra Varman; also Coedes, Volume I-Stele de Pre Rupe, page 78, and Majumdar No. 103-Sek Ta Tuy inscription of Jaya Varman V which has: Brahma-kshatrea... Yajfiavardhena.

24 The Brahma-Kshatra class is prominently and fre- quently mentioned in the inscriptions of the neighbour- ing country of Champa.

23 Majumdar, R. C.: Inscriptions of Kambuja, num- ber 152. The Sdok Kok Thom inscription of the time of Udayaditya Varman II mentions givakaivalya and his descendants who occupied the position of Royal PurOhits from the time of Java Varman II to Udaya- ditya Varman II for 250 years.

28A Brahmaia, Divdkara Paxdita, was the chief adviser of Suirya Varman II.

27 Majumdar, R. C.: Inscriptions of Kambuja, 3. 2S Ibid., no. 34, Tan Kran Inscription.

29 Majumdar, R. C.: Inscriptions of Kambuja, no. 158, Palhal Stele inscription of Harsha Varman III dated 991.

30 Ibid., 190. " The Chinese Tsa or Tsa li used as a family name

for the kings may well be the equivalent of the San- skrit word kshatriya. Cf. Aymonier Le Cambodge, Volume III, page 418. A similar view has been noticed by me in one of the latest histories of Ceylon where Tsa li Mohanan has been equated with Kshatriya Ma- hanaman. (History of Ceylon, Volume I, Part I, page 291. Published by the Ceylon University Press, 1959.)

3 Majumdar, R. C.: Inscriptions of Kambuja, no. 41A, Tuol An Tnot Stele inscription of Jayavarman I, dated 603; See also no. 41C Phum Komrian Stele in- scription, dated 606, and no. 158, Palhal Stele inscrip- tion of Harsha Varman III, dated 991.

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names of offspring of mixed marriages. As the Brahma-Kshtra class denotes offspring of mar- riages between the BrAhmanas and Kshatriyas; similarly, such names may point to marriages between Indians and people of Kambuja.

Here it will be pertinent to deal with the infor- mation furnished by one of the inscriptions of the time of Jaya Varman V.33 This inscription deals with the creation of two new varnas, viz., Khmuk and Karmantara. These two new varnas were to be created out of the existing seven. The word varna here has been translated as "caste" or "corpora- tion." 34 It may, however, be suggested that the varnas referred to in the Kompon Thom Stele inscription were not castes in the sense in which the word caste is used in India. In all proba- bility, the varnas of this inscription were profes- sional communities.

We have already referred to expressions like Chdmikarkdrvarna ' 35 and 'Varne hemaka- ramke ' 36 in the Kambuja inscriptions. Earlier we had hinted at the possibility of such expres- sions being indicative of the existence of the Vaifiya class. But since it is not certain, these ex- pressions would only stand for a community of gold- smiths and would point towards the existence of professional groups. The word varna thus may not necessarily stand for " caste." It is quite pos- sible that when the Kompon Thom Stele inscrip-

tion of Jaya Varman V refers to seven varnas and deals with the creation of two new varnas the word varna may denote only a group or community of people following a particular profession.37 We thus find that despite its loose nature the varnas did exist in Kambuja up to a certain extent. The Brdhmanas of ancient India really deserve a word of praise. They not only played an important part in taking Indian culture to those distant lands, but also carved out for themselves a very respectable position in the Kambuja society. They intermarried with the royal families, occupied the highest posts and constituted the intelligentsia of the country.

The existence of the Brahmanas is attested to even by the famous Chinese historian Chou-Ta- Kouan, who visited Kambuja in the last decade of the 13th century A. D. He speaks of three re- ligions in that country, viz., Pan-Chi, Chu-Ku and Pa-Sseu-Wei. Although he could not exactly understand the religious practices of the Pan-Chi, yet from his description it is clear that they were Brdhmana Pandits. Chou-Ta-Kouan says: "They dress like other men except for the white ribbon they wear round their neck, which is the distinc- tive mark of the lettered class." This white ribbon is evidently the sacred thread (Upavita or Janeu) of the Brdhmanas and the Pan-Chi of Chou-Ta- Kouan has actually been translated as Pandita" by the historians.38

The natural conclusion, therefore, is that varnas did exist in Kambuja but with some difference., the rules regarding them were more elastic there than was the case in the parent country. Dis- tance and process of adjustment perhaps necessi- tated it.

KAUSHAL KISHORE UNIVERSITY OF LUCKNOW

""Ibid., 1 1A. Kompon Thom Stele inscription of Jaya Varman V. It is interesting to note that the Arab travellers have referred to the seven classes of Hindus. Ibn Khurdadba who died in 912 A. D. gives us a list of these seven classes. They were Shbkufria, Brahma, Kataria, Sudarii, Baisura, Sandalia and Lahfid. From the details he has given about them in 'Kitabu-l Masa'lik Wa-l Mama'lik it is clear that they had both a social as well as an economic basis. Al Idrisi, born towards the end of the 11th century A.D., has also given us similar information. His description of the seven castes is mainly derived from Ibn Khur- dadba. See The History of India as told by its own Historians, Volume I, edited by Elliot and Dowson, pages 16-17 and 76.

"Majumdar, R. C.: Inscriptions of Kambuja, no. 110A.

"Ibid., no. 126, Prah Ko inscription of Jayavira Varman.

36 Ibid., no. 145, Four Basset Temple inscriptions, dated 958, 964.

S7 Besides their social significance, the varnas of this inscription did have an economic importance. It ap- pears all the more probable from the other details preserved in the inscription. The two new varnas had exclusive rights over the revenues of certain villages, fields and lands.

38 Briggs: The Ancient Khmer Empire, page 248. Chatterjee, B. R.: Indian Cultural Influences in Cam- bodia. Chou-Ta-Kouan has thus unwittingly paid a tribute to the BrAhmanas.

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