Dr.R.Nagaswamy #6B8E23 A symbol of South Asian Religious ethos (Abstract of the paper presented at the International Sanskrit Conference at Thailand in June 2005) A Siva Vishnu Linga was consecrated in 625 CE at Ang Pu in Cambodia by Isana Datta, an Officer under the Funan King, Isanavarman. This Linga is called in the inscription “Vsihnu Candesa Lingam”. It represented the combined form of Siva and Vishnu, called “Hara-Achyuta”. The verse in Sanskrit states that Siva and Vishnu remain inseparable in this body. References to similar lingas are found in more records of Cambodia. A Brahmana named Divakara bhatta consecrated a linga –“Vishnu- Mahesvara linga” under the king Jayavarman V, in saka 894 (972 CE) [ref.No 112 of Majumdar R.C. ]. The term employed in these instances is “Linga” that denotes the dual form of Siva and Vishnu. There are other inscriptions in Cambodia where Harihara form is mentioned but it is not possible to say whether the icon established was a linga or a sculpture representing the two gods in human forms. In some cases the record mentions explicitly the two bodies and obviously were sculptures as in some well known illustrations of Harihara. However they indicate that the worship of combined form of Siva and Vishnu was very popular in Cambodia up to 1200 CE. There is a popular notion that linga is a phallic emblem of Siva but these lingas were not phallic emblems. From the record of Dharmavasa from Pon Prah Thvar C.975 it is seen that Siva emanates as “jyoti”, a flame of illumination removing the darkness of the world. Evidently Cambodians looked at Sivalinga as a Jyoti. Another inscription of Cambodia in the reign of Jayavarman, saka 891 (965 CE) mentions that is like “Agni-ushnavat” Accordingly the dual deity of Agni and Vishnu refers to the inherent powers of fire that can destroy and also maintain benevolent heat for lives to survive. This is a Vedic concept found in the Yajur veda where the dual deity is called Agna-Vishnu. The Vedas call Agni as Rudra. And the dual form Agna-Vishnu obviously is a direct pointer to the Harihara form. Consecration of linga like Sambhu linga, Isvara linga, Saiva linga and so on is noticed as an overwhelming picture that is got from Cambodian inscriptions. The specific mention of the term linga is unique to Cambodia which is not found in several thousand Indian Inscriptions. While reference to the quantum of “linga pratishta” in Cambodia is almost in the range of over 90%, it is not even .0001 % in Indian records. This preference for “linga pratishta” in Cambodia can be attributed to the Rajagurus who were Pasupata Acharyas, deeply learned in Pasupata school of Saivism and who either themselves or as advisors to the Kings, got the lingas established, The inscriptions are specific in this respect. (For a fuller understanding of the role Pasupatacharyas of Cambodia pl see the article by the present writer “Guhavasi and Devaraja cult in Cambodia” in Bettina Baumer Felicitation volume.). The Pasupata system emphasizes the worship of Siva in linga form for achieving the desired goal of life. Another important point that emerges from the study of Cambodia is the adoration of Trimurti, Brahma, Vishnu and Siva, in many inscriptions. This trend is noticed prominently in a number of sculptural representations mentioned and also in the invocatory verses of the Sanskrit inscriptions. This shows the Saiva faith of Cambodia was deeply rooted in Trimurti worship. The adoration of Trimurti, also as a special trait of the Pasupatas, can be gleaned from many puranic accounts. The Linga purana is one of the important and early purana and it is known that it is essentially a text of the Pasupata system. The system is mentioned in the text as Pasupatam , Pasupata yoga, Pasupata jnana, and Pasupata vidya. A study of this purana shows that it again and again emphasizes the worship of Siva in Linga form throughout. It believes that the concept of Linga is comprehensive and includes the oneness of Trinity. For example the purana begins with the invocation of Trinity “Namo Rudraya Haraye Brahmane Paramatmane”. This paper will show that the Cambodian tradition of consecrating linga, the composite nature of Siva and Vishnu in the linga form (Siva-Vishnu linga) and also the adoration of Trimurti reflect Vedic system of the Pasupatas, otherwise known as Vaidika Pasupatas, which had a catholic approach. The same approach included the incorporation of Buddhism in the totality of this system. It is seen illustrated in an inscription of Cambodia dated 1067 CE where a Sivalinga included four faces that represented Brahma, Vishnu, Siva and also Buddha, that was called Caturmurti. This and other related matters that form the essence of South East Asian religious ethos will be illustrated in the paper, emphasizing a proper understanding of sculptural art, monuments and religious system that continues to this day.