s by
singing the praises of Siva, and Jayavarman certainly did not neglect
the Brahmanic gods. But for about a hundred years there was a series
of great ministers who specially encouraged Buddhism. Such were
Satyavarman (_c._ 900 A.D.), who was charged with the erection of the
building in Angkor known as Phimeanakas; Kavindrarimathana, minister
under Rajendravarman II and Jayavarman V, who erected many Buddhist
statues and Kirtipandita, minister of Jayavarman V. Kirtipandita was
the author[300] of the inscription found at Srey Santhor, which
states that thanks to his efforts the pure doctrine of the Buddha
reappeared like the moon from behind the clouds or the sun at dawn.

It may be easily imagined that the power enjoyed by the court chaplain
would dispose the intelligent classes to revolt against this hierarchy
and to favour liberty and variety in religion, so far as was safe.
Possibly the kings, while co-operating with a priesthood which
recognized them as semi-divine, were glad enough to let other
religious elements form some sort of counterpoise to a priestly family
which threatened to be omnipotent. Though the identification of
Sivaism and Buddhism became so complete that we actually find a
Trinity composed of Padmodbhava (Brahma), Ambhojanetra (Vishnu) and
the Buddha,[301] the inscriptions of the Buddhist ministers are marked
by a certain diplomacy and self-congratulation on the success of their
efforts, as if they felt that their position was meritorious, yet
delicate.

Thus in an inscription, the object of which seems to be to record the
erection of a statue of Prajna-paramita by Kavindrarimathana we are
told that the king charged him with the embellishment of
Yasodharapura because "though an eminent Buddhist" his loyalty was
above suspicion.[302] The same minister erected three towers at Bat
Cum with inscriptions[303] which record the dedication of a
tank. The first invokes the Buddha, Vajrapani[304] and Lokesvara.
In the others Lokesvara is replaced by Prajna-paramita who here, as
elsewhere, is treated as a goddess or Sakti and referred to as Devi
in another stanza.[305] The three inscriptions commemorate the
construction of a sacred tank but, though the author was a
Buddhist, he expressly restricts the use of it to Brahmanic
functionaries.

The inscription of Srey Santhor[306] (_c_. 975 A.D.) describes the
successful efforts of Kirtipandita to restore Buddhism and
gives the instructions of the king (Jay