Laos Mountain Sixty Meter Linga Peak Linga Parvatha Vat Phou

We know that Thituvannamalai is about a Billion old and Tirumala Tirupati is about 2100 Million Years old.

The Thiruvannamalai Hill is believed to be the Form of Linga, Agni Linga.

There is a Mountain in Laos with the Shiva Linga, 60 Meters, at its peak.

It is bathed by a Spring.

The water is carried by 632 Pipes.

Shiva and Linga.jpg

We know that Thiruvannamalai is about a Billion old and Tirumala Tirupati is about 2100 Million Years old.

The Thiruvannamalai Hill is believed to be the Form of Linga, Agni Linga.

There is a Mountain in Laos with the Shiva Linga, 60 Meters, at its peak.

It is bathed by a Spring.

The water is carried by 632 Pipes.

Wat Phou peak Linga  Parvatha ,Laos.jpg The mountain has a natural linga on its peak. Image Credit. “Watphoupeaklinga03”. Licensed under CC BY-SA 3.0 via Wikimedia Commons –

Vat Phou has been founded by the Cham, according to the historians and was later one of the first temples of the Khmers outside Cambodia. The oldest ruins date from the fifth and sixth century. Vat Phou nestles at the base of Mount Phou Pasak, that got the name Lingaparvata, because on top a 60 metres high monolith reaches into the sky. This natural outcropping has led the people to consider it a sacred place long ago. It resembles to linga of Shiva, the god of the Hindu. To some visitors it resembles also a female breast (see picture by Diane, taken on Don Daeng). “Parvata” means “mountain,” so “Lingaparvata” is literally “Linga Mountain.” It is the same word-root as “Parvati” the name of Shiva’s consort, a mountain-goddess, notes Willard Van De Bogart tells the story of Lingaparvata, the story was also published with a lot of book references. Read also the official site description by the Museum of Vat Phu.

Linga Parvata.

n Laos, Lingaparvata became a focal point for austerities to Shiva in the fifth century under the vocable of Bhadresvara, the god of the Chams at My Hon-Son on the Champa (Vietnam) coast. The city of Kuruksetra and then later called Sreshthapura was the holiest ancient city for kings to make pilgrimage (tirtha yatra). In fact a 250 mile royal road runs from Angkor Wat directly to Vat Phu indicating there was a direct link to Vat Phu from the new Ankorean center.

There is a haunting living quality to Lingaparvata as it protrudes so uniquely into the sky almost as if some giant were pushing upward deep from within its rocky interior. From a distance Lingaparvata appears as a linga or even a small temple set on the summit where rituals to the gods would be performed. There is a Chinese document from the Sui dynasty (589-616CE) that mentions a temple on the summit of a mountain named Ling-kia-po-p’o, which is guarded by a thousand soldiers and consecrated to a spirit named Po-to-li. It was Georges Coedes, the famous French epigraphists, who transliterated Ling-po-p’o into Lingaparvata.

It is by all accounts a magical mystifying experience to witness this singular protuberance setting itself alone amongst the mountain tops behind Vat Phu and forever capturing the fascination and wonder of anyone who sets eyes on it.

Mt. Phu Kao immediately focuses your attention to the summit as no other small mountain can do. It’s as if in its own way the mountain is trying to announce something profound or waiting to direct the eyes of the beholder to look at something very special. The mountain commands one to look in its direction because none of the other hills are as unique. It is unique and different and holds its own as a singular presence like none of the other hills. Surely such a mountain would be thought of having supernatural powers and perhaps in order to even address those powers rites and rituals would have had to be conducted long before any consideration would be given to scale its summit.

Here was a mountain top that was so singular in its appearance that innately one sensed there was something being conducted on its rocky protrusion that only the mountain itself knew about. The absolute profundity and sanctity that the mountain has held over the millennia has finally reached its symbolic identity as the linga of Lord Shiva himself.

This was Shiva’s pillar of fire that endlessly went into the heavens and endlessly passed down through the earth. Here was the penultimate axis of the world and once the Brahmins from India saw this outcropping they could do none other than name this mountain Lingaparvata. This one linga would be impossible to move, and would provide the devotee with a substantive feeling of awe simply by recognizing the latent power of this mountain made it possible to communicate with the gods. It was on this mountain that the priests had developed the Cakravartin cosmology that in 400 years would establish the consecration of the Khmer Empire where Shiva, Vishnu, and Brahma would be the gods that would establish divine kingship for another 500 years.

If Mt Kailash in Tibet is considered the home of Shiva and Arunachela is considered an actual manifestation of Shiva then I would offer that Lingaparvata could be thought of as the temple of Shiva whereby divine communication with all the gods would take place. My justification for making such a statement and associating Lingaparvata with a temple gateway to meet the gods is by recognizing that the Khmer Empire got its spiritual guidance from the environs of Kuruksetra. The combination of Vat Phu, Lingaparvata, the sacred spring and King Jayavarman IIÕs inscription at Vat Oubmong indicate an auspicious focal point that merits calling Lingaparvata a temple gate way to the gods. It was in 802CE that King Jayavarman II consecrated the Khmer Empire and he became the “Cakravatin” and established the union between god and king and the beginning of the “Devaraja” cult worship’


Champasak Wat Phou Spring water pipes.jpg Champasak Wat Phou Spring water being carried by pipes to bathe Shiva.

‘From Pakse, we first headed south 30 km, ferried across the Mekong River, cooled off over lunch at a riverside restaurant in Champasak town, then continued to the Khmer site of Wat Phu Champasak. Unlike the meticulously restored Phanom Rung site that we visited in Thailand, this one has a very atmospheric tumbled-down appearance. From a huge pond, a promenade flanked by stone lotus bud columns (most lying on the ground) leads to a pair of large rectangular worship pavilions, the most impressive buildings here due to their size and detailed carvings. The pathway continues west past a Nandi pavilion, now empty, and climbs past some guardian figures and a Ganesha to the main sanctuary. This structure of stone blocks has many detailed carvings of Hindu epics and gods. Originally it housed a Shiva lingam continually bathed in water from a nearby spring. Now it shelters several folksy Buddhas.


Author: ramanan50

Retired Senior Management Professional. Lectures on Indian Philosophy,Hinduism, Comparative Religions. Researching Philosophy, Religion. Free lance Writer.Blogger

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