The cultus was probably similar to what may be seen in the Sivaite temples of India to-day.  The principal lingam was placed in a shrine approached through other chambers and accessible only to privileged persons.  Libations were poured over the emblem and sacred books were recited.  An interesting inscription[292] of about 600 A.D. relates how Srisomasarman (probably a Brahman) presented to a temple “the Ramayana, the Purana and complete Bharata” and made arrangements for their recitation.  Sanskrit literature was held in esteem.  We are told that Suryavarman I was versed in the Atharva-Veda and also in the Bhashya, Kavyas, the six Darsanas, and the Dharmasastras.[293] Sacrifices are also frequently mentioned and one inscription records the performance of a Kotihoma.[294] The old Vedic ritual remained to some extent in practice, for no circumstances are more favourable to its survival than a wealthy court dominated by a powerful hierarchy.  Such ceremonies were probably performed in the ample enclosures surrounding the temples.[295]

4

Mahayanist Buddhism existed in Camboja during the whole of the period covered by the inscriptions, but it remained in such close alliance with Brahmanism that it is hard to say whether it should be regarded as a separate religion.  The idea that the two systems were incompatible obviously never occurred to the writers of the inscriptions and Buddhism was not regarded as more distinct from Sivaism and Vishnuism than these from one another.  It had nevertheless many fervent and generous, if not exclusive, admirers.  The earliest record of its existence is a short inscription dating from the end of the sixth or beginning of the seventh century,[296] which relates how a person called Pon Prajna Candra dedicated male and female slaves to the three Bodhisattvas, Sasta,[297] Maitreya and Avalokitesvara.  The title given to the Bodhisattvas (Vrah Kamrataan) which is also borne by Indian deities shows that this Buddhism was not very different from the Brahmanic cult of Camboja.

It is interesting to find that Yasovarman founded in Angkor Thom a Saugatasrama or Buddhist monastery parallel to his Brahmanasrama already described.  Its inmates enjoyed the same privileges and had nearly the same rules and duties, being bound to afford sanctuary, maintain the destitute and perform funeral masses.  It is laid down that an Acarya versed in Buddhist lore corresponds in rank to the Acaryas of the Saivas and Pasupatas and that in both institutions greater honour is to be shown to such Acaryas as also are learned in grammar.  A Buddhist Acarya ought to be honoured a little less than a learned Brahman.  Even in form the inscriptions recording the foundation of the two Asramas show a remarkable parallelism.  Both begin with two stanzas addressed to Siva:  then the Buddhist inscription inserts a stanza in honour of the Buddha who delivers from transmigration and gives nirvana, and then the two texts are identical for several stanzas.[298]