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{{Short description|Cambodian temples}}'''Arogayasala,''' or Arogyashala, are temple structures found in [[Cambodia]] and North-Eastern [[Thailand]] dating to the [[Khmer Empire]].<ref name=":0">Phra Ratchawimonmoli, "Society and Culture of Cambodia in the Angkorian Period under the influence of Buddhism," ''Turkish Journal of Computer and Mathematics Education (TURCOMAT)'' 12, no. 8 (2021): 2423.</ref> These [[Arogayasala]] served as medical facilities and are attributed to King [[Jayavarman VII]] whose reign lasted from c.1181 to c.1218. <ref>Bijan Raj Chatterji, “JAYAVARMAN VII (1181-1201 A.D.) (The Last of the Great Monarchs of Cambodia),” ''Proceedings of the Indian History Congress'' 3 (1939): 377–85; Paul Nietupski, “Medieval Khmer Society: The Life and Times of Jayavarman VII (ca. 1120–1218)’, ''ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts'', 26(1) (2019):33–74.</ref>

== Etymology ==
Ārogyaśālā (आरोग्यशाला) is commonly written in [[English language|English]] as Arogyasala or Arogyashala. It is a [[Sanskrit]] compound consisting of the terms ''ārogya'' (आरोग्य), meaning healthy and ''śālā'' (शाला), meaning house or enclosed space.<ref>“Arogyasala definitions,” Wisdom Library, 2021, <nowiki>https://www.wisdomlib.org/definition/arogyasala</nowiki></ref>

== Architecture and Construction ==
The Khmer [[Hospital|hospitals]] appear across a great expanse of Jayavarman VII’s territory and mostly near main settlements.<ref>Mitch Hendrickson, "Arteries of Empire: An operational study of transport and communication in Angkorian Southeast Asia (9th to 15th centuries CE)." ''University of Sydney'' (2007).</ref> Archaeological remains show that Arogayasala had a consistent structural composition. Inscriptional evidence from the [[Ta Prohm]] inscription (1186 CE) attests to 102 Arogayasala across Jayavarman VII’s territory during his reign. <ref name=":0" /> Evidence found in the [[Surin province|Surin Province]] determined that each Arogayasala contains both a medical facility and a [[Suttalaya]] (stone structure) enshrined with the [[Bhaisajyaguruvaiduryaprabha|Bhaiṣajya-guru-vaiḍūrya-prabhā]], the medicinal Buddha. <ref>Phra Athiwat Thammawatsiril, Phra Sakdithat Sangtong and Phra Sakdithat Sangtong, "The Value of the Buddhist Art as depicted the Khmer Castles in Surin Province," ''Turkish Journal of Computer and Mathematics Education'' 12, no. 8 (2021): 2546.</ref> This religious aspect is also presented in architecturally standard forms, with three main images appearing on the main Prasat ([[temple]]); with Bhaisajayaguru-Vaidurya-Prabha in the centre and Surya-Vairocana and Candra-Vairocana on either side.<ref name=":1">Phra Athiwat Thammawatsiril, Phra Sakdithat Sangtong and Phra Sakdithat Sangtong, "The Value of the Buddhist Art as depicted the Khmer Castles in Surin Province," 2546.</ref> Ritual worship in the temple aspect would have been conducted through [[Offering (Buddhism)|offerings]] and [[Sacrifice|sacrifices]] aligning with [[Buddhism|Buddhist]] traditions.<ref name=":1" /> Arogayasala remains also suggest that the hospitals had rectangular [[Pond|ponds]] with steps to their northeast. <ref name=":2">“Prang ku”, Tourism Authority of Thailand, 2023, <nowiki>https://www.tourismthailand.org/Attraction/prang-ku</nowiki></ref> Given the importance of water to the [[Angkorian]] culture, these were likely filled with [[water]] and possibly involved in [[Ritual|rituals]].<ref>Peou Hang, “Water and heritage in Angkor, Cambodia,” in ''Water & Heritage, ed.'' Willem J.H. Willems & Henk P.J. van Schaik (Sidestone Press, Leiden, 2015), 71.</ref> The hospital temples also possess pedestals with three holes, presumably to hold a [[Buddha]] and possibly Avalokitesvara and [[Prajnaparamita]] on the sides, both symbols of [[compassion]], a central value in the Buddhist [[religion]].<ref name=":2" />

These temples are constructed out of [[laterite]], an iron-rich rock found in warm, tropical regions.<ref>"Laterite", ''New World'' ''Encyclopedia , 2022''https://www.britannica.com/science/laterite</ref> Laterite was a common building material in the later 12th century and 13th century, particularly in Jayavarman VII’s early building regime.<ref>Mitch Hendrickson, "Arteries of Empire, 22</ref> Arogayasala are identified by their architectural design, material composition and by their foundational [[stele]]. <ref>Mitch Hendrickson, "Arteries of Empire, 100.</ref> So far, less than half of the original 102 Arogayasala have been positively identified in remains today.<ref name=":3">Ratchawimonmoli, "Society and Culture of Cambodia," 2423.</ref>

Prasat Andon Kuk is a late 12th-century example of these iconic Arogayasala in Jayavarman VII’s capital of [[Koh Ker]].<ref>Mitch Hendrickson, "Arteries of Empire, 95.</ref> This temple has provided evidence for the continued occupation of Koh Ker beyond the 10th century, an important historical discovery.<ref>Tegan Hall, Penny Dan and Rebecca Hamilton, "Re-evaluating the occupation history of Koh Ker, Cambodia, during the Angkor period: A palaeo-ecological approach," ''Plos One'' 13, no. 10 (2018).</ref> Another example is the remains of Prang Ku in [[Chaiyaphum]]. The structure features a main Prang at its center, of about five meters in diameter with recessed corners.<ref>“Prang ku”, Amazing Thailand, 2023.</ref> This is enclosed by a laterite wall outside of which resides a pond, like that described above. Its entrance includes an [[Vestibule (architecture)|antechamber]] while three false doors guard the other sides of the structure. False doors were a typical architectural feature of the Khmer empire with their development visible in the Dieng Plateau temples of the early 7th century.<ref>David Beynon and Sambit Datta, "Travelling cultures in the first millennium: variations in pre-angkorean temples," ''Panorama to Paradise: Scope Regimes in Architectural and Urban History and Theory'' (2007): 10.</ref> Above one of these false doors on the north side is a [[lintel]] bearing the image of the Buddha sitting on the Kala in a classic meditative posture and holding garlands in each hand. Lintel design in the Khmer Empire followed observable trends and styles.<ref>Anuwit Charoensupkul, "Design and Symbolism of Prasat Muang Tam, Northeastern Thailand," ''SPAFA Digest (1980-1990)'' 9, no. 1 (1988), 12-20.</ref>

== History ==
The Arogayasala served dual purposes, providing both medical and religious services. They reflect an important and unique aspect of Jayavarman VII’s reign; his focus on aiding and serving his people. These objectives reflect principles based on the Buddhist philosophy that was highly influential during the Angkorian period.<ref name=":3" /> In fact, during this time Jayavarman VII altered the ‘[[Hinduism|Hindu]] worldview’ from ''[[Devaraja|Deva-raja]]'' to ''[[Buddharaja|Buddha-raja]]''.<ref name=":3" /> The ''Deva-raja'' cult was established in the early 9th century by Jayavarman II and held its roots in Hindu traditions, with the king defined as the manifestation of the Hindu god, [[Shiva|Śiva]].<ref>"Devarāja", ''Encyclopedia Britannica'', 1998, <nowiki>https://www.britannica.com/topic/devaraja</nowiki>.</ref> ''Buddha-raja'' however, was a Buddhist cult to which Jayavarman VII dedicated several temples.<ref>“Jayavarman VII”, National Museum of Cambodia, 2013, <nowiki>https://www.cambodiamuseum.info/en_collection/stone_object/jayavaraman.html</nowiki></ref>

It would have taken an impressive investment to compile the labor and materials required to construct so many new structures across Jayavarman VII’s vast territory. This effort correlates with the mass building efforts of Jayavarman VII’s reign and the expansion and wealth of the [[Angkorian Empire]] at the time.<ref>Mitch Hendrickson, "Arteries of Empire”, 6.</ref> The construction of Arogayasala appears to align with a reconfiguration of territory that came at the end of Jayavarman VII’s reign.<ref>Jacques Dumarçay and Pascal Royère. “''Cambodian architecture: Eighth to thirteenth centuries'',” ''Brill,'' 12 (2001), 24.</ref> This rearrangement included changes to the very topography of the ancient landscape.<ref name=":4">Dumarçay and Royère, “''Cambodian architecture: Eighth to thirteenth centuries'',” 24.</ref> For instance, some Arogayasala were positioned at certain corners of existing villages where, combined with other changes, they altered transportation routes.<ref name=":4" />

== The Ta Prohm Stele Inscription ==
A key piece of evidence for the current understanding of Arogayasalas is the inscription of the [[Ta Prohm]] stele in [[Angkor]], [[Cambodia]], dated to 1186 CE. It is one of the larger inscriptions in Angkor and details the reign and works of King Jayavarman VII.<ref>Arlo Griffiths and Kunthea Chhom, "A problematic inscription (K. 1237)," ''Udaya: Journal of Khmer Studies'' 14 (2019): 3-22.</ref> Among these records are the constructional and operational details of Jayavarman VII’s Arogayasala hospitals. The inscription attests to the scale and public support for these facilities, describing each of the 102 temples as having the complete support of both kings and the thousands of civilians inhabiting the many villages across the empire.<ref name=":5">Ratchawimonmoli, "Society and Culture of Cambodia," 2422.</ref> The inscription also demonstrates Jayavarman VII’s Buddhist ideologies towards his reign and subjects:<blockquote>Filled with a deep sympathy for the good of the world, the king swore this oath: "All the beings who are plunged in the ocean of existence, may I draw them out by virtue of this good work. And may the kings of Cambodia who come after him me, attached to goodness...attain with their wives, dignitaries and friend, the places of deliverance, where there is no more illness."<ref name=":5" /></blockquote>

== References ==

{{reflist}}

[[Category:Khmer Empire]]
[[Category:Angkorian sites]]
[[Category:History of medieval medicine]]

Arogayasala - Revision history

Ajay Kumar: Creating a new article