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The post fafbf907a5932d18f8115be069f74d86 first appeared on TheKamboj.

The most used alternative names are Kamozi, Kamoz/Camoze, Caumojee/Kaumoji, and Camoje.<ref>M. Elphinstone, George Robertson, Richard Strand).</ref>{{full citation needed|date=March 2019}}

History

Until the late 19th century, the Kom were a sub-group of the Siah-Posh Kafirs (“black-robed unbelievers”) and their political (factional) headquarters was at Kombrom. They gave allegiance to the Mehtar (title)|Mehtar (crown prince) of Chitral (princely state)|Chitral. At that time, following their conquest by Emir Abdur Rahman Khan, the Kom converted to Islam. Kafiristan (“Land of Unbelievers”) was renamed Nuristan (“Land of Light”) and its inhabitants became collectively known as Nuristani people|Nuristanis (sometimes loosely translated as “enlightened ones”).

By the end of the 19th century, the Kom were concentrated in the lower part of the Bashgul Valley and came to control it.<ref>George Scott Robertson</ref>{{full citation needed|date=March 2019}} Hence the valley became also known as Kam,<ref>George Scott Robertson</ref>{{full citation needed|date=March 2019}}, Kamdesh in the Khowar language, and as Kamoz in Pashto language|Pashto.{{cn|date=March 2019}} The country of the Kom is also known as Komstan.{{cn|date=February 2020}}

While they have never regarded as numerous, the Kom have been respected for their military prowess by neighboring peoples, including the Chitralis and Pashtun people|Pashtuns.{{cn|date=February 2020}}

==See also==

* Nurestan

* Nuristani people

* Nuristani languages

* Kata (people)|Katir

* Kamviri

* Kambojas

==References==

<references />

* George Scott Robertson (1896), The Kafirs of Hindukush

* Mountstuart Elphinstone (1815), An Account of the Kingdom of Caubol, London

* J. Biddulph (1971), Tribes of Hindukush, Craz (Austria)

* The Kom. Retrieved July 4, 2006, from Richard F. Strand: Nuristan, Hidden Land of the Hindu-Kush [https://web.archive.org/web/20050307105152/http://users.sedona.net/~strand/Nuristani/Kamkata/Kom/kom.html].

Category:Ethnic groups in Afghanistan

Category:Nuristani tribes

Category:Ethnic groups in Pakistan

{{ethno-stub}}

The post Kom People of Afghanistan first appeared on TheKamboj.

Local name Cambodia

Timezone GMT +7

Area 181 035 km²/69 879 sq mi

population total (2002e) 13 414 000

Status Kingdom

Date of independence 1953

Capital Phnom Penh

Languages Khmer (official), French

Ethnic groups Khmer (93%), Chinese (3%), Cham (2%)

Religions Theravada Buddhist (88%), Muslim (2%)

Physical features Kingdom in SE Asia. Crossed E by the floodplain of Mekong R; Cardamom mountain range 160 km/100 mi across Thailand border, rising to 1813 m/5948 ft at Phnom Aural; Tonlé Sap (Greek Lake) in NW.

Climate Tropical monsoon climate, with a wet season (May-Sep). High temperatures in lowland region throughout the year; average annual temperature 21°C (Jan), 29°C (Jul); average annual rainfall 5000 mm/71 in (SW), 1300 mm/51 in (interior lowlands).

Currency 1 Riel (KHR) = 100 sen

Economy Most of the population employed in subsistence agriculture, rice, and corn; industrial development disrupted by the civil war.

GDP (2002e) $20·42 bn, per capita $1600

Human Development Index (2002) 0·543

History Originally part of Funan Kingdom, then part of the Khmer Empire, 6th-c; in dispute with Vietnamese and Thais from 15th-c; French Protectorate, 1863; formed French Indo-Chinese Union with Laos and Vietnam; 1887; independence, 1953; Prince Sihanouk deposed and Khmer Republic formed in 1970; fighting throughout the country involved troops from N and S Vietnam and the USA; surrender of Phnom Penh to the Khmer Rouge, and country renamed Kampuchea, 1975; attempt to reform economy on cooperative lines by Pol Pot (1975–8) caused the deaths of an estimated 3 million people; further fighting 1977–8; Phnom Penh captured by the Vietnamese, causing Khmer Rouge to flee, 1979; 1981 constitution established a Council of State and a Council of Ministers; name of Cambodia restored, 1989; Vietnamese troops completed withdrawal, 1989; UN peace plan agreed, with ceasefire and return of Sihanouk as Head of State, 1991; Sihanouk crowned King, 1993; further conflict following Khmer Rouge refusal to take part in 1993 elections. Following eleven months of political deadlock, the two main parties agreed to form a coalition government, 2004; abdication of King Sihanouk, Oct 2004, Prince Norodom Sihamoni appointed successor.

Head of State

Kingdom of Cambodia – Monarch

Head of Governement (Prime Minister)

The post Cambodia (Kambodia) first appeared on TheKamboj.

Kamboja was the name of the Indo-Iranian tribe and their country originally located in Pamirs and Badakshan in Central Asia but later some clans of these people had moved south and transplanted colonies in eastern and Central Afghanistan also. During the early second century BCE, some clans of these people in alliance with the Sakas, Pahlavas, and Yavanas had entered India and spread into Sindhu, Sauvira, Punjab, Rajasthan and Saurashtra/Gujarat from where they spread further into Central, Eastern, and Southern India. It is believed that a group from amongst these south-western Kambojas (i.e. Gujarat/Saurashtra) had sailed to Southeast Asia and founded the Kambuja colony in Mekong valley of Indo-China Archipelago.

1. Political vs Cultural Connections

It was first pointed by Dr. D. B. Spooner that there is a connection between the very name Kambodia and the Persian borderland Kamboja. It has been held by some that the Vedic name Kamboja from north-west had got transplanted into Indo-China by the process of Aryanisation or Sanskritisation, where the sacred geography of Sanskrit classics was replicated and the old Sanskrit names with their hallowed topography were faithfully adopted by far-flung rulers in their anxiety to garner prestige.

But, it is added here that while this may be true for names like Ayodhya, Mathura, Kusumpura, Vaishali, Indrapuri, Hastinapura, Dvaravati, etc which names may have been adopted in the south-east because of their hallowed topography as they all belonged to the sacred geography of Aryavarta, but the names like Kamboja, Gandhara, Takshsila , Rajapura, Singanagari (Sinhapura of Salt Range?), Rumadesa (Rumaveise), etc which were considered a part of the Bahikadesa (outlier country) and therefore, the land of the despised Mlechcha or Barbaric people, were not reputed around this time for their sacred or hallowed geography. The reference to these names in the Javan and Kambodian legends clearly implies that there was a direct historical and political rather than cultural connection with the Far East. Bombay Gazetteer also writes: “Fairground can, therefore, be claimed for the presumption that the leading position was given to Kamboja, Gandhara, Taxila, and Rumadesha in Javan and Kambodian legends and place-names is a trace of an actual and direct historical and political connection between the north-west of India and the Malay Archepelago”.

Ancient inscriptional and literary evidence quite supports the above view. Modern research reveals that there had been direct historical and political relations between the Indo-Iranian Kambojas and the regions/countries like southern India, Sri Lanka, Burma, Suvaranabhumi (Malay Peninsula) and the Kambuja of Indo-China Archipelago. The historical connections between Kambodia and the Indo-Iranian Kambojas appear to go back to the first few centuries of the Christian era. This relates to the time-frame when the Kambojas from Central Asia had out-spread into the south-west and southern India in alliance with the Sakas, Pahlavas, and the Yavanas, etc.

Initially, the intercourse between the Kambojas and Indochinese Kambuja was purely commercial but with time it had evolved into a political and colonial relationship. In ancient inscriptions of Kambuja, the Kambuja rulers expressly state themselves from the lineage of the Kambujas. The Baksei Chamkrong inscriptions dated 947 AD tries to link the lineage of Kambuja ruling family to a legendary prince Kambu and Aphsara Mera. This mythical connection was apparently designed by over-flattering court purohits of the Cambodian ruling family to give a divine and noble origin to the Kambuja rulers which should accord with their royal splendor and worldly glory.

Probably, the conditions of time had necessitated this device since the Kambojas at this time had come to be regarded as of the Mlechcha and Barbaric status in the eyes of orthox Brahmanical class. Thus, instead of directly admitting that king Rajendravarman II was of the Kamboja lineage, the Baksei Chamkrong inscriptions instead follows a round-about way to attribute to him a divine lineage from sage-prince Svayambhuva Kambu ( i.e. Kambuja=Kamboja) and Apsara (celestial nymph) Mera. The modern scholars do not believe the Kambu-Mera legend on the origin of the Kambuja rulers of Cambodia.

Suggested Read: Who are Kamboj

2. Evidence of Commercial Connections

Ancient Buddhist texts like Ankuravathu section of Petavatthu Jataka attests that a direct caravan route (known as Kamboja-Dvaravat marga) existed between ancient Kamboja (Pamir- Badakshan) and port of Dvaravati in Saurashtra peninsula. In ancient times, Saurashtra had been a great center of trade where merchants from various nations used to flock.  Ancient Sanskrit texts like Kautilya Arthashastra, Brhatsamhita, Mahabharata, and Ramayana, etc attest that, besides being formidable warriors (Shastr-opajivins), the ancient Kambojas were also noted as excellent traders, agriculturists, and cattle-culturists (varta-opajivins).

The Periplus of the Erythraean Sea makes mention of several seaports beginning with Barbaricum at the mouth of the Indus, followed by Barygaza (Bharukachcha, modern Bharoch), Soparaka (Sopara), Calliena (Kalyan) and Muziris (in Kerala), etc all located along the west coast of India southwards. Besides these more important sea-ports, there were also lesser ports like Sindan, Dvaravati, Kamboika (Kambojika, on the gulf of Khambat), and Gandhar (near Bharukachcha), etc. The important international ports of Barbaricum, Bharukachcha, Dvaravati, and Soparaka were easily accessible for international trade and the merchants from Kamboja, Gandhara, Sindhu, Sauvira, and Saurashtra used to sail from these ports on the country’s western coast. Huge trade ships carrying merchandise from Kamboja, Gandhara, Sindhu, Saurashtra, etc in western India are said to have been sailing from there directly to southern India, Sri Lanka, south Myanmar, and Suvarnabhumi. The ports of Gandhara and Kamboika located in south-east Saurashtra probably also served as residential headquarters for the traders from Gandhara and Kamboja. It is also significant that early Buddhist literary sources from north India refer to the northerners as being involved in trade in horses.

Evidence exists that horse merchants from Kamboja were in active trade as far as Ceylone. This trade had been going on with eastern, western, and southern India as late as medieval ages. King Devapala (810-850 CE) of Bengal, king Vishnuvardhana of Hoysala dynasty (1106 – 1152 CE) of Mysore and king Vallabhadeva of Pandya kingdom (12th century CE) located in the extreme southern tip of India, had powerful fleets of Kamboja horses in their cavalry. Dr. Don Martino observes: The traders from north-west Kamboja had been conducting trade in horses with Sri Lanka following the west coast of India since remote antiquity. According to Dr. E. Muller also (with time) the Kambojas had adopted the Mussalman creed and used to trade all along the west coast of India from Persian Gulf down to Ceylone and probably further”.

2.1 Kamboja & Yavana Colonies in Sri Lanka

There are a number of indications that the Indian expansion in the first few centuries AD was commercial in origin. Sinhalese inscriptions from Koravakgala at Situlpahuwa in the Hambantota district contain the word “Kaboja”‘ (Sanskrit Kamboja) and attest the existence of one Grand Trade Guild of the Kambojas ( Kabojhya Mahapugyana) and one Kamboja Sangha (Gote-Kabojhyana) in Anuradhapura in ancient Sinhala. This evidence incontrovertibly proves that the Kambojas were actively involved in the international trade by sea with Ceylon and other nations beyond.

Scholars believe that these inscriptions date back to at least third or second century BCE or earlier. There is also a reference to one Kamboja-gama i.e a village named Kamboja in the Rohana province of Anuradhapura. The Pali text Sihalavatthu of about fourth century CE attests that a group of people called the Kambojas were in Rohana on the Island of Tambapanni i.e Sri Lanka. Similarly, the Yona colonists are also attested to have been settled in Pandukabhaya in Anuradhapura who was also probably a group of traders from the north-west. Several Iranian records speak of an embassy from Sri Lankan king to Iranian emperor Anusharwan (Ruled 531 AD-578 AD). Sri Lankan king is reported to have sent the Persian emperor ten elephants, two hundred thousand pieces of teakwood, and seven pearl divers.

2.2 Kamboja Merchants in Indo-China Peninsula

There is a Buddhistic reference to a trader and Arhant named Bahya who was native of Bharukachcha (modern Bhroach) in south-east Sauarashta/Gujarat. He engaged himself in trade, voyaging in a sea ship. Seven times he sailed down the Indus and across the sea and returned safely home. On the eighth occasion, while on his way to Suvarnabhumi, his ship was wrecked, and he floated ashore on a plank, reaching land near Soparaka. This Buddhist evidence verifies that (1) trade ships plied between upper Indus countries and the seaports like Bharukachcha and Soparaka and (2) between Bharukachcha/Soparaka and Suvarnabhumi & further beyond as far as Indo-China as well. Other Buddhist texts also attest that there was regular trade between Bharukaccha, Soparaka, and Suvarnabhumi and also between Suvarnabhumi and Benares (Molini), Suvarnabhumi and Mithila, Suvarnabhumi and Savatthi, and Suvannabhumi and Pataliputra. Ancient Buddhist texts also attest that the distance between Sri Lanka and Suvarnabhumi was seven hundred leagues and with a favorable wind it could be covered in seven days and nights.

This powerful ancient evidence indisputably proves that the traders from Sri Lanka were in active trade with Suvarnabhumi and other states of Southeast Asia. Since both the Kamboja and Yona trading groups were already operating in Sri Lanka where they had set-up their trade-posts in Anuradhapura, it is perfectly reasonable to conclude that the lure of gold, spices, Sandalwood, Eaglewood and Camphor of Suvarnabhumi and other Southeast Asian states had tempted these merchants to venture further into Suvarnabhumi as well as into Indo-Chinese Archipelago. It is therefore perfectly logical to assume that the Kamboja traders must have established another commercial settlement or colony in Indo-China in Southeast Asia as well. Very interestingly, there is also an ancient reference to a Kambojagama in Thailand, located south-east of Haripunjaya, in lower Menam.

Apparently, this Kambojagama implies another Kamboja settlement in the Far East known after that one in Sri Lanka. The Kamboja traders-colonists seem to have reached Malay Peninsula from Sri Lanka via sea-route and then from Malay-Peninsula, following the Takola-Mart land-route, they appear to have reached Lavo or Lopburi in Thailand where they founded Kambojagama, and then onwards, they may have reached Mekong Basin where they founded the Kambuja or Kamboja commercial settlement in Bassac near Vat Ph’u hills. The Takola-Mart land-route referred to above was discovered in the recent past by Quaritch Wales and has been mentioned in his book “THE WAY TO ANGKOR”.

The reference to a battle between the Kambojas of Ligor and the Mons of Haripunjaya (Lamphun) based on various ancient Pali Chronicles composed in Chiangmai (The Chamadevivamsa, The Jinakalamali, and The Mulasasna ) reveals that there had been an earlier Kamboja stronghold in Ligor in Central Malaya as well, from where the Kambojas had expanded into lower Menam. The launching pad for trade with Malaya (Suvarnabhumi) and Indo-Chinese states was obviously the Kamboja commercial settlement of Anuradhapura in Sri Lanka. The new commercial colony in Thailand was named Kambojagama and that in Vat-Ph’U near Bassac in Indo-China was named Kambuja understandably after the trader’s clan/country name.

Suggested Read: Who are Ancient Kambojas?

3 The Trail is Clearly Visible

The foregoing discussion demonstrates that from the Kamboja located in north-east Afghanistan, the Kamboj merchants traveled to Gujarat/Saurashtra following either the well known Kamboja-Dvaravati land route or the water-course of river Indus. The landlocked port of Kamboi (Kamboika < Kambojika) and the Gulf of Kambey (Khambat or Kambat) in Saurashtra carry the unmistakeable relics of the Kamboj presence in Gujarat. From Gujarat following sea-route, the Kambojas sailed to Sri Lanka. The presence of ‘Grand Trade Guild of Kambojas’ (Kabojhiya-mahapugiyana) as well as one ‘Kamboja Sangha or Corporation’ (Gota-Kabojhi(ya]na) in ancient Anuradhapura province and one Kambojagama (Kamboja village) in Rohana province in Sri Lanka verify ancient Kamboj trade-activities in that island.

From Sri Lanka, the Kamboj traders/colonists took sea-route in the Indian Ocean and reached Ligor (Central Malaya) which also seems to have formed another Kamboja commercial stronghold in Malay Peninsula. From the Malay Peninsula following the Takola-Mart land route, they reached central Thailand. The ancient Kambojagama located in the south-east of Haripunjaya in lower Menam verifies Kamboja settlement in Thailand as well. On further movement, the Kamboj colonists apparently reached Bassac near Vat-Ph’u hill in Mekong valley where they founded the well-known Kambuja or Kamboja colony of Indo-China. The above trail seems to be quite logical and scientific and probably leaves no room for suspicion or skepticism.

4 From Commercial to Political Arena

With time, the Kamboja trade settlement in the land of abundance i.e Mekong basin grew in importance. and assumed wider political dimensions. Possibly, the Kamboja trading community was soon followed by some adventurous Kamboja Chieftain (probably the Kambu of the Cambodian legends) accompanied by a band of soldiers who gave a political twist to the story and converted the commercial settlement into organized political State to be known as Kambuja kingdom. Some scholars like John Keay express doubts as to how could the Kambojas located in the extreme north-west of the Indian subcontinent be related to the Kambuja rulers of Indo-China when the two were separated by a distance more than 3000 thousands mile apart!.

The answer to John’s question is very simple as follows:- The merchants from Kamboja were already settled in ancient Sri Lanka prior to the Christian era as is powerfully attested by numerous ancient epigraphic inscriptions of Sri Lanka. The distance, therefore, was never 3000 miles but much less and easy to traverse. Moreover, the incidence is not unique in history. We have somewhat similar analogy though separated in time by more than a thousand years, in respect of the European traders who also came to India and Far-East as traders but later grew in power and became masters of the Indian subcontinent and of Cambodia. If the traders from European countries, located thousands of miles away could do it in India and the Far East in the seventeenth century AD, then the Kamboja traders from Saurashtra /Gujarat or better still from Sri Lanka could also have done it easily in the nearby Indo-China in 5th/6th centuries as well.

5 Legends About Kambuja

There are several myths on the origin of the Kambuja kingdom in Southeast Asia. Scholars like Casey suppose that Kambuja lineage of the ruling family of ancient Cambodia had originated from the legendary patriarch figure called Svayambhuva Kambu of the Kambu-Mera legend who is stated to have been a prince from Arya-desa. Casey also states that “Kambuja” is etymologically related to the name “Kambu” as Kambu+ja, where “ja” in Sanskrit is said to mean “son or descendant”. Hence, Kambujas according to Casey’s interpretation meant “descendants of prince Kambu”.

Commenting on the Kambu-Mera legend, Dr. J. L.Kamboj writes that the Kambu legend seems to imply that some learned and adventurous chieftain from Kamboj lineage managed to reach Mekong basin and laid the foundations of Kambuja in Indo-China. According to Dr. Kamboj, the name Kambu and Kambuj are apparently corrupted forms of the standard Sanskrit term Kamboj.

Another popular legend prevalent in Kambuja says that there once ruled a great and wise prince in Romaveise (Rumadesa). Annoyed with his son Phra-Thing on some counts, the king sent him into exile. After numerous hardships, the young prince established himself in what is called Kambuja and gave it the current name. It is worth remembering that the Rumadesa or Rumaviese was the ancient name of the salt-range area located in north-west Punjab. Thus, Romaveise or Rumadesa country was very contiguous to the ancient Kamboja which fact certainly implies that the young prince referred to in this Cambodian legend may have been the learned prince Kambu (Kamboj) of the Kambu-Mera legend. The earliest known members of the Kamboja royal family in Kambuja from the lineage of sage-prince Kambu are prince Srutavarman (little son of prince Kambu), prince Shreshthavarman, prince Viravarman, and princess Kambuja-Rajalakshmi.

6 Vasishtha, Agasti, Kaundinya, and Kambhoja Connection

Sage Vasishtha and Agasti were brothers and sons of Mitravaruna (Mithravaruna). Sage Vasishtha had several sons including Shakti, Indra Pramati, Kundina, etc. From Vasishtha began the Vasishtha clan of the Brahmanas, from Kundina, the Kaundinya line, and from Agasti the Agastya line of Brahmanas. There are several references in ancient Sanskrit literature which indicate close connections between the Vasishthas and ancient Kambojas.

Sage Vasishtha and his descendants were mostly active in the Aryanisation of north and north-western India. But sage Agasti, sage Kundina, and their descendants played an active role in the Sanskritization of southern India. One sage Kaundinya finds reference in Satapatha Brahamana (14-155,20) as well as in Mahabharata. There are numerous references to the Kaundinyas in Indian inscriptions and Tamil literature. Southern Indian recension of Ramayana refers to one Kambhoja sage who was a close friend of sage Agasti and had his hermitage on the banks of river Godavari (See Abduction of Sita: Panchavati). This epic reference, if to be believed, indicates that the seers from the Agastya, Kambhoja, and Kaundiniya lines were all involved in the Aryanisation of southern India.

It appears likely that after these seers and missionaries had completed the Aryanisation of southern India, they had transplanted themselves to Southeast Asia including Suvarnabhumi and Indo-China in order to expand the boundaries of Aryan India. Thus, we find respective references to sage Kaundiniya as well as to prince Kambu or Kambuja (i.e. Kamboja), the founders of the kingdom of Funan as well as of Kambuja as referenced in the ancient Kambodian legends. For Kamboja-Vasishtha connections, see also: Brahmanism of Ancient Kambojas.

7 Suryavamshi (Solar) vs Chandravamshi (Lunar) kings

Funan line of kings is said to have belonged to the lunar (Chandravamsa) lineage of Kshatriyas. Likewise, the Kambuja line of kings is stated to have belonged to the solar (Suryavamsa) lineage. This proves that so-called sage Kaundinya as well as the learned prince Svayabhumva Kambu (or Kambuja) were both from the Kshatriya lineage since SOLAR and LUNAR lineages are attributed to the Kshatriyas only. Therefore, it appears likely that Kaundinya, the so-called founder of Funan colony in Indo-China was probably a Kshatriya chief who became known as Kaundinya possibly because of the fact that his family priests belonged to Kaundinya gotra Brahmins. Further, the family name of the kings of Kambuja is stated to have been Cha’li which means Kshatriya. If this evidence is to be believed, then we may have to accept that the founder-colonists of Funan and Kambuja dynasties were from the Kshatriya lineage and were probably the Kambojas from Gujarat/Saurashtra.

8 Alternative Views on Routes of Immigration

We have stressed here that the Kamboja colonists of Kambuja in Indo-China were from Saurashtra/Gujarat who had their trade-posts already operative in Anuradhapura in Sri Lanka. To all probability, it was a Kamboja section from Gujarat (or better from Sri Lanka) who had sailed to the Far East as traders/merchants and colonized Kambuja in Indochina around centuries of AD. But alternatives views have also been suggested. According to Dr. P. C. Bagchi, the Kambojas who had set-up the Kambuja colony in Indo-China were a nomadic tribe of Central Asia and had reached Mekong basin via Tibet, following the land route behind the Himalayans.

It is interesting to note that Brahmanical Sanskrit text Brahama Purana, believed to be a creation of 5th century AD, attests one section of the Kambojas to have been living near Tibet/ Assam. The province Khamba of Tibet still carries the relics of Sanskrit Kamboja. Probably, they were a section of the Kashmiri/Pamiran Kambojas who may have receded to Tibet in the wake of Kushan pressure during first or second century AD. Noted scholar Sir James Fergusson has also listed one of the possibilities that the Kambojas might have followed the land route behind the Himalayan to reach Indochina.

Celibrated George Coedes also states that the penetrations of the colonists to Southeast Asia may have been through the narrow valleys of rivers originating in China and the confines of Tibet. Chiang Kien, a Chinese Envoy to Bactria (127 BCE) leaves us evidence of the Bamboos and textiles being imported from South-west China and sold in the local markets of Afghanistan. On his inquiry, he learned that these goods were first brought to East India through Yunnan, Burma-Tamralipti from where they came all the way to North India-Afghanistan following apparently the famed Uttarapatha land route. All these references sufficiently indicate the existence of alternative land routes by which the colonists including the Kambojas might have landed into Indo-China.

9 Opinions of Some Scholars

Dr. B. R. Chatterjee:

• The descendants of the Kambojas are the modern Kambohs. Among 84 clans (gotras), the names of which are said to have been derived from the name of Siva, figure people of Maga reminding us of the Iranian Magi, and Kamari or Khamari, providing us with a probable explanation of the name Khmer, the people of Kamboja desa par excellence

Dr. P. C. Bagchi:

• Kambojas were a nomadic tribe of Central Asia. It appears that one of their branches had crossed Hindukush and had entered India. They have assimilated into the local Indian population to such extent that it is impossible now to identify them from the rest of the population. Other of their section appears to have entered east Tibet and further Mekong valley (Cambodia). This assumption can straight away explain to why Mekong basin of Indo-China was known as Kambuja. We can also find the trace of their name in the Khamba province of eastern Tibet. Probably the Kambojas who had invaded Assam and Bengal in the later centuries had come from the Khamba province of Tibet.

Bombay Gazetteer:

• The Indian colonists from north-west India (i.e. Kamboja, Gandhara, Romadeisha, Taxila) had reached Kambodia via Sea Ships launched from Suarashtra/Gujarat sea coasts of western India. Numerous legends and traditions with regard to Java and Kambodia are still prevalent in Gujarat/Kathhiawad regions which show that Gujarat sea-coasts had been the launching pads for these sea-adventures to the Far East. These legends further shed light on trade relations between Java/Kambuja and north-west India during the first few centuries of the Christian era.

Dr. R. K. Mukerjee:

• Dr. R. K. Mukerjee, a distinguished Indian historian and scholar: The far-famed ancient regions of India such as Gandhara, Kamboja, Kalinga, Dasarana, Malava, Sriksetra, and Ayudhya, etc had transplanted themselves across the seas into Indo-China

Sir James Fergusson:

• According to Sir James Fergussan, ‘there is a marked similarity in the art and architecture of Kambuja and of northwest Indian regions like Kabul, Kashmir and Taxila [i.e. land of Kambojas]. There is also a marked similarity between the Wood-Carving Art of Kambuja and of the north-west regions of India. Furthermore, Kambuja and north-west regions have a marked similarity in matters of religious beliefs as well as customs like Snake worship. There has always been special stress on snake worship in the north-west division and it is a common knowledge that Uttarapatha which included Kabul, Taxila, and Kashmira had been the home of snake worship since ancient times. This practice of snake worship in Kambuja was taken from ancient Kamboja janapada and nearby Kashmir of North-west India.

• If it is true that the Kambujas of Indochina came from India, then to all probability, they had come from Kamboja located in the north-west rather than from the east coast of India as some scholars tend to believe’. Other scholars also see close connections between the sculpture, architecture, and religious beliefs of the people of Kashmir, Kabol, Gandhar, and Punjab and those of the Kambuja. The artistic exquisiteness, flawless craftsmanship, ingenious workmanship, delicacy, finesse, elaborate execution & perfection, and esoteric appeal seen in the architecture of Kamboja is chiefly borrowed from north-west India. The art and craft, architecture, sculpture, wood-carving, and metal-work of Gandhara and Kaofu/Kaofend/Kipin (Kamboj, Kabol valley) has also been praised in the accounts belonging to the Han (206BC-24 AD) and Wei (386 AD-556 AD) dynasties of China.

Goerge Coedes:

• Writes G. Coedes: “Perhaps the reign of this foreigner (i.e Indian prince Chan-ta’n who seized the throne of Funan in 357), coming after the exchange of embassy with Murundas (Kushanas), accounts for some connections we are tempted to establish in several fields between Funan and ancient Cambodia on the one hand and the Iranian world on the other. We will see later that at the end of the fifth century, the servant of a king of Funan bore the name or title of Chiu-ch’ou-lo, which could be identified with title Kujula in use among the Kushans.

• A little later, in the seventh century, we see a Scythian (Saka) Brahman arriving from Dekkan and marrying the daughter of king Ishanvarman I. The pre-Angkorian iconography of images of Surya, with their short tunics, short boots and sashes similar to those of Zoroastrians, is clearly of Iranian inspiration. Perhaps these images represent the sun considered as a Magian or Scythian Brahman., who is designated by the name Sakabrahmana in Angkorian epigraphy. Even the cylindrical coiffure of the pre-Angkorian images of Vishnu can be regarded as showing Iranian influence.

• It is true that the immediate model for this hairstyle is found in the sculpture of the Pallavas of Kanchi, but we also know that one group of scholars is convinced of the northern origin of the Pallavas, maintaining that they are descendants of the Pahlavas. Finally, even the name of the Kambujas, the heirs of Funan, may be related to the Iranian Kambojas. It would be imprudent for the moment to push these comparisons too far, but the discovery at Oc Eo in western Cochin-China of an intaglio representing libation to fire and of a cabochon with a Sassanid effigy has furnished tangible proof if Funan’s relations with Iranian world”.

Dr. Buddha Parkash:

• A Kushan prince Chan-ta-n, who had transplanted himself into Indo-China is said to have seized the throne from the ruling dynasty of Funan. Following this, the Shakas and some other related people also entered Indo-China. It is reasonable to believe that the Kambojas had joined this move and set up a Kambuja colony in the north of Funan kingdom. “The author of the Vayu Purana uses Kushadvipa for Kumudadvipa. This Kumuda is the Komdei of Ptolemy and represents an Iranian tribe living in the frontiers of ancient India, especially in the Badakshan region. In the succeeding centuries, a section of these people had settled on the Indian plains. It is believable that at the start of the Christian era, a section of these people had also moved to South-East Asia and settled in what later came to be known as Kambuja. They went to other places as well”.

Dr. J. L. Kamboj:

• “The ancient Kambojas are known to have been living in Pamir- Badakshan. With time, a section of them crossed Hindukush and settled not only in Kabol, Gandhar, and Kashmir but during second/first centuries BCE, in alliance with Shakas, Yavanas, and Parthavas they had spread into Sindhu Sauvira, Gujarat-Kathiwad, Rajasthan, Punjab as well as eastern and southern parts of India as well. A group from these Kambojas had later gone to South-East Asia and set-up a Kambuja colony in Mekong basin in Indo-China. The Kambojas who founded the Kambuja colony in Mekong basin came from north-west Kamboja following the land route through Siam and Laos”.

Chaudhury Bawauddin:

• Until fifth century AD, the Parthians, Shakas, and the Kambojas had been ruling in northern/north-western parts of India. The Kamboja kingdom of the north-west became the first target to the Hunas in 470 AD in which the Kambojas appear to have lost the battle. These were indeed difficult times for the Kambojas since little later they had also lost Kathiawad- Gujarat to the invaders. As a consequence, a section of the Kambojas had left India either via Bengal and Burma, following a land route via Siam and Laos to Indo-China or else after the destruction of Vallabhi in Saurashtra, they left Gujarat, sailed along the west coast of India following sea route via Sri Lanka, reached Indo-China and founded the Kambuja kingdom there.

Journalist Rama Rao:

• “Kambhojas are anciently mentioned to live in the region of Punjab and there is an echo of migration to somewhere on the Godavari. Later from there seafarers and adventurers gave the name to a region of southeast Asia –Kampuchea or Cambodia. “

Prof Sudarshan Tiwari:

• Commenting on verses (X.43-44) of Manusmriti, Prof Tiwari writes as under: “Shakas were white-skinned tribes according to the legend on contests between Vasishtha and Viswamitra of the epics. According to Manusmriti (X.43-44), they, along with Paundrakas, Odras (who are called Andhras in Indian history), Dravidas, Kambojas (the Vermas who later ruled Cambodia), Yavanas, Paradas, Pahlavas (the Verma Kings of later Mamallapuram), Chinas (Chin rulers of China ?), Kiratas (rulers of Nepal mountains), Daradas, and Khasas as ‘Varatya Kshatriyas’ (Kalluka’s comments) “.

10 Few Hints on India’s Commercial Intercourse with Far-East

• • • • There are numerous references in Indian texts, accounts of Arab travelers, Chinese historical accounts, old inscriptions as well as the magnificent ruins of ancient monuments like Angkor and Borobudur which demonstrate India’s ancient connections with the Far East. The old stories in Sanskrit contain many accounts of perilous sea voyages and ship-wrecks. Non-Indian accounts like those from the Greeks and Arabs show that there was regular maritime intercourse between India and the Far East, at least, as early as the first century BC. Ancient books like Kathasagara, Buddhist Jatakas, etc refer to the fascinating regions of the Far East including Suvarnabhumi, the fabulous “Land of Gold.”. Evidence shows that wave after wave of traders, colonists, priests, and craftsmen reached southern Asia, Ceylon, Siam, and distant Cambodia both from east and west coasts of India. A prince from Gujarat is said to have embarked with 5000 followers in 6 large and about 100 small vessels and settled at Matarem in the center of the Java in 603 AD. Extensive trade and commerce were carried on with Gujarat and other countries, and the bay of Matarem was filled with adventurers from all parts. The Indian colonists brought Indian art and architecture into the Far East where the Indian sculpture achieved its greatest triumphs “. Passenger ships plied regularly between the Gujarat, Ceylon, Ganges, and Malay Peninsula (Suvarabhumi) in the middle of the first millennium A.D. “There is a confirmation of the account we have of the large ships from the time of Agatharcides down to the 16th century, the ships of Gujarat which traversed the Indian ocean in all ages.” (Dr. V. A. Smith)

      • According to Pandit Nehru: “From the first century of the Christian era onward wave after wave of Indian colonists spread east and south-east reaching Ceylon, Burma, Malaya, Java, Sumatra, Borneo, Siam, Cambodia, and Indo-China. There appear to have been four principal waves of colonization from the first century A.C. and in between, there must have been a stream of people going eastwards. But the most remarkable feature of these ventures was that they were evidently organized by the state. Cambodia, as it is known now, was called Kamboja, which was a well-known town in ancient India, in Gandhara, or the Kabul Valley. This itself indicates roughly the period of this colonization, for at that time Gandhara (Afghanistan) must have been an important part of Aryan India”.

      • Cultural Heritage of Ancient India observes: “The impact of Indian trade and culture in the neighboring countries is traced as early as the third century B.C. if not earlier. Indians migrated in large numbers to Malaysia and Indonesia in ancient times. We find place-names in Sanskrit in Sumatra, Java, Champa, Kambuja, Suvarnabhumi, and Suvarnadvipa bearing unmistakable evidence of the early cultural and commercial, if not political, colonisation of the Western Pacific by the Indians. The earliest inscriptions so far traced in Champa ( Vietnam), Java and Borneo were inscribed in the Brahmi script of north Indian variety and in the Sanskrit language. Indian merchants, princes, priests, monks, and intellectuals both Brahmanical and Buddhist cooperated intensively with the gifted indigenous populations. Thus the foundation was laid of the Greater Indian Concept which was predominantly a cultural expression of the collaboration of the races and nations”.

      • Prof Ratanlal Joshi writes: “Kashmir has not only been the source for the development of Sanskrit literature but the stories of Mahabharata, Ramayana, and Buddha spread throughout Asia, China, and Japan from this region only. It was from Kashmir that Indian culture along with Sanskrit literature and Buddhism traveled to various countries of Asia and merged with their cultures. Even today, this is visible in the cultures of Indonesia, Philippines, Malaya, Kamboj (Cambodia), and Siam. Kashmir has acted as a launch-medium to spread the Indian culture all over Asia. It was a medium and a central point from which Indian culture spread from Sri Lanka to Central Asia and from Egypt to Japan. China and Kambodia are also known to have been receiving their consignments of Saffron from Kashmir”. Further, according to the same author, the Kambojas had also ruled over Kashmir. Mahabharata (VII.4.5) also informs us that the Kambojas had ruled over Kashmir. Thus, the above text from Prof Joshi also implies that cultural and commercial intercourse existed between Kashmir/Kamboja of north-west the Kambuja/Cambodia of Southeast Asia.

11 Prince Norodam Sihanouk and Indian Kambojas

Angkor Wat, built by Kamboja king Suryavarman II in the early 12th century as his state temple and capital city

Prince Norodom Sihanouk, king of Cambodia visited India in March 1955. The Indian Kambojas organized a grand meeting on March 18 in New Delhi where the prince was honored and was presented an Abhinandan Patra on behalf of the ‘All India Kamboj Mahasabha, by its President, Dr. Ganga Singh Soni. Remarked prince Sihanouk “I am fortunate to be among my Indian Kamboj brethren and am proud of my ancient blood connection with the Indian Kambojas”. On special invitation from the Cambodian prince, a four-member delegation of the Indian Kambojs comprising Dr. Ganga Singh Soni, S. Hazara Singh Jossan, Col Lal Singh Turna, and S. Himat Singh Thind visited Cambodia on November 13, 1959, to participate in the Jalutsava celebrations which is a national festival of Kambodia. The Kamboj delegation was given wide publicity and rousing royal reception in Cambodia and its members were treated as special guests of the State of Cambodia.

12 References

• • 1. E.g: Shri Kambujendrasantankamhiruha—Inscriptions du Cambodge Vol I, p 149, G. Coedes

    2. May I not also note that the very name Kambodia seems reminiscent of the Persian border-land Kamboja – Journal of Royal Asiatic Society, 1915, p 447

    3. See: India: A History, 2001, p 176, Grove Press, John Keay

    4. Ancient Kamboja, People and the Country, 1981, p 358, Dr. Jiya Lal  Kamboj. Bombay Gazetteer Vol I, Part I, p 491).

    5. Inscriptions du Cambodge, Vol I, p 149, G Coedes; Indianised States of Southeast Asia, 1968, p 66, George Coedes

    6. cf: Goerge Coedes, Inscriptions du Cambodge, II, pp. 10, 155

    7. Aryan and non-Aryan Names in Vedic India, Data for the linguistic situation, c. 1900-500 B.C, p 18, fn 98, Michael Witzel ; Also “the name Camboja, like so many others of Indo-China since the days of Ptolemy is of Sanskrit origin, being apparently a transfer of the name of a Tribe and country on the N. W. Frontier of India, Kamboja, supposed to have been about the locality of Chitral or Kafiristan. Ignoring this, fantastic Chinese and other etymologies have been invented for the name” (Hobson-Jobson Dictionary).

    8. According to Serge Thione (France), there is nothing to support the existence of a historical character called Kambu, a word which does not look very Khmer either. The myth should be overturned. From the name Kambuja, the name of a man Kambu was invented. At the time countries were often called by the name, or the title, of the rulers. Hence the need to give a meaning to the word Kambuja that Khmers could not understand, thus providing a political etymology. But no Kambu is known in Indian literature whereas Kambuja or Kamboja are well attested, and a long time before Indians set foot on the shores of Indochina (an area which was neither Indian nor Chinese before the second or the first centuries B.C.) (See: On Some Cambodian Words, Thai-Yunnan Project Newsletter, Department of Anthropology, Research School of Pacific Studies, ANU, Canberra, ACT 0200, Australia, Article contributed by Serge Thione)

    9. Parskar Gryhamsutram (2.1.23) spell the usual Kamboja as Kambuja. Markandeya Purana (8.1-6) as well as in Srimad Devi Bhagawatam (5/28/1-12) etc refers to the Kamboja clan as Kambu. Ashoka’s Rock Edicts V & XIII located at Peshawar write Kamboj as Kamboy or Kambo. According to J. W. McCrindle, Kamboja (=Afghanistan) is Kaofu (Kambu) of Hiuen Tsang (Alexander’s invasion, p 38; See also Some Kshatriya Tribes of Ancient India, p 235, Dr. B. C. Law). The Tuthagataguhya-Sutra of Ratnakuta Collections of the Buddhist religion uses the word Kieufieu ( i.e. Kaofu of Hiuen Tsang) for the Kamboja. The reference Kieufieu of Tuthagataguhya-Sutra stands translated variously as Kampoce, Kampochih, Kapoch and Kapoce, and Kampotse, etc in the Tibetan religious texts. Numerous Muslim writings of the medieval era spell the Kamboj clan as Kambu as well as Kambo. Obviously, Kambu/Kambo are corruptions of Kambuj/Kamboj and relate to Indo-Iranian terms Kambujiya/Kamboja.

    10. Yassa atthaya gacchama Kambojam dhana-haraka |

        ayam kamdado yakkho imam yakkham nyamase ||

        imam yakkham gahetvaana sadhuken pasaham va |

        yanam aropayitvana khippam gacchama Dvarakam||

        (Ankuravathu section of Petavathu Jataka, verses 257-258)

    11. Life as depicted in Jain canons, p 273, Bombay, 1947, J. C. Jain; Geographical Data in Early Purana, 1972, p 321, Dr M. R. Singh

    12. Kamboja. Sauraastra.ksatriya.shreny.adayo vartta.shastra.upajivinah || 11.1.04 ||

        • The Brhat-Samhita of Varaha Mihira also attests the Kamboja as shastra-vartta nation i.e living by warfare, trade, agriculture and cattle-culture.

        i.e. Panchala Kalinga Shurasenah Kamboja Udra Kirata shastra-varttah || 5.35ab ||

        • Mahabharata also attests to the fact that the Kamboja lived by warfare and varta when it states that the Kambojas to be as terrible as Yama (i.e. god of death) in warfare and as rich as Kubera (i.e. the god of treasure).

        i.e. Kambojah……………..yama vaishravan.opamah …|| MBH 7.23.42 ||.

        Kautilya’s Arthashastra lists Kamboja with Saurashtra and says that same form of politico-economic constitutions ( varta-shastr.opajivin) obtained in these two ancient martial republics. It attests both of them as living by warfare, trade, agriculture, and cattle-culture.

    13. Vinaya Pitaka, III, 6; Játaka, Vol II, 287, Fausboll

    14. Epigraphia Zeylanka, Vol II, No 13, p 76

    15. Journal of Royal Asiatic Society, XV, p 171, E. Muller

    16. Indianised States of Southeast Asia, 1968, p 19, G. Coedes

    17. Archeological Survey of Ceylon, Inscription Register No 1118.

    18. Archeological Survey of Ceylon, Inscription Register No 316.

    19. ‘The diffusion of Indian Civilization and its “great tradition” to the extreme south of the peninsula occurred in the earliest stages not by land but by the sea……In the half-millennium before Christ there was sea traffic between the coasts of Gujarat and Sind, and Ceylon, which laid the basis for the development of civilization on that island…… The earliest attractions of the far southern coasts were pearls and gems, which brought merchants, and ultimately the script, religions, and dynastic traditions….. Hiun Tsang refers to the international trading activities of the Simhalas and several early Brahmi inscriptions in Ceylon mention the Kamboja merchants in Sinhala’ (Extracts are taken from The Beginnings of Civilization in South India, Journal of Asian Studies, Vol. 29, No. 3 (May 1970), pp. 603-616, Clarence Maloney)

    20. ‘In the past, the story goes, in the island of Tambapanni, (also) called the isle of Lanka, where the (three) Jewels were established, a certain elder by the name of Maleyyadeva, famous for the excellence of his supernatural power and knowledge, lived in Rohana province supported by (alms given in) the village of Kamboja’ (Ref: Nirvana and Other Buddhist Felicities, Cambridge Studies in Religious Traditions, Steven Collins….See APPENDIX 4, Selections from the Story of the Elder Máleyya i.e Máleyyadevattheravatthu).

    21. Ships and the Development of Maritime Technology on the Indian Ocean, 2002, pp 108-109, David Parkin and Ruth Barnes.

    22. The Archaeology of Seafaring in Ancient South Asia (Cambridge World Archaeology) 2003, p 206, Himanshu Prabha Ray, Norman Yoffee, Susan Alcock, Tom Dillehay, Stephen Shennan, and Carla Sinopoli (14 August 2003) – Cambridge University Press.

    23. Mahavamsa (Chapter X, Trans: Wilhelm Gieger) says that King Pandukabhaya (ruled 437 BCE-367 BCE) built his capital city Anuradhapura in the 4th century BCE. This capital city had gates, suburbs, streets, places of worship, and separate quarters for the “Yonas” (Greeks).

    24. History of Ceylon, Vol I, Part I, p 89, Dr S. Parnavitana.

    25. Mahavamsa also claims: “From Kashmira came Uttina with 280,000 Bhikshus, from Pallavabhoga came Mahadeva with 460,000 Bhikshus and from Alasanda, the city of the Yonas, came the thera (elder) Yona Mahadhammarakkhita with thirty thousand bhikkhus to participate in the foundation ceremony of the Maha Thupa (“Great stupa”) at Anuradhapura” (Mahavamsa, 12.37-39). The above evidence indicates that the Yonas or Yavanas had access to Sri Lanka and were operating as Buddhist missionaries and probably traders as well.

    26. Apadana, (P.T.S.), Vol II, 476

    27. Entry Bahya in Online Buddhist Dictionary of Pali Proper Names; also see: Dictionary of Pali Proper Names, Vol I, G. P. Malalasekera

    28. Jataka, Ed. Fausboll, III.188

    29. Jataka, IV.15

    30. Jataka VI.34

    31. Petavatthu Commentary (P.T.S.).47

    32. Petavatthu Commentary (P.T.S.).271

    33. According to Dr. S Levi, it was the lure of gold that attracted India to El-Dorado of the Far East. G. Coedes also writes: “India obtained gold from Siberia by way of caravans that crossed Bactria, but great movements of the peoples of Central Asia in the last two centuries before the Christian era had cut this route and deprived India of the gold it needed. India, therefore, imported great numbers of gold coins from the Roman Empire during the first century AD to meet her demand. This caused a huge trade imbalance and king Vespasian had to arrest the flight of coins to avert great threat to the Roman economy. It is possible that the desire to find another source of gold was one of the reasons for the exodus of adventurers toward the Golden Chersonese” (The Indianized States of South East Asia, 1968, G. Coedes, p 20).

    34. Indianised States of Southeast Asia, 1968, p 161, Goerge Coedes; Documents sur l’histoire politique et religieuse du Laos occidental, BEFFEO XXV, pp 82-83, 162-171; Annals du Siam II, pp 36-43

    35. There is also a reference to the battle between the Kambojas of Ligor and the Mons of Haripunjaya (Lamphun) in various Pali Chronicles of composed in Chiangmai e.g: The Chamadevivamsa, The Jinakalamali, and The Mulasasna, etc; See also: The Indianised States of Southeast Asia, 1968, p 161, (cf also: p 136), George Coedes. These Pali Chronicles refer to a Kambojaraja named Sujita who ruled in Ligor in Central Malaya. He attacked Mon kings Atrasataka (Arbaka or Baka) of Upper Menam and king Ucchittha of Lavo (Lopburi) of Lower Menam and seizes control of Lower Menam from the Mons (op cit, p 136, G. Coedes). Though G. Coedes speculates that Kambojaraja Sujita may have been Suryavarman-I, but the Pali story seems to relate to prior times. This Pali legend indicates that the Kambojas did have their earlier stronghold in Ligor in Central Malay. Later, the same Kambojas set-up a Kambojagama in Lavo, in lower Menam, after they seized control of lower Menam from the Mons.

    36. Studies in Indian History, p 42, K. M. Panikker

    37. We are led to represent the eastward expansion of Indian Civilization at the beginning of Christian era as the result of commercial enterprises as a result of the continual outflow of seamen originally recruited from among “merchants of the sea” of whom many types are depicted in the ancient Buddhist literature and who had a particular devotion to Buddha Dipankara. A great number of Jataka tales, says Dr. S. Levi have dealt with maritime adventures; the sea and sea-faring clearly occupied an important place in the life of

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A few illustrative examples are presented as follows:

Kambojas of Panini’s Ashtadhyai

Panini (Ashtadhyayi 4.1.168-175) notes Kamboja as one of the fifteen prominent Kshatriya Janapadas in the north-west. He also gives a rule for the derivative to denote the king of Kambojas. He attests that the word Kamboja denotes not only the Kamboja Kshatriya clan or the Kamboja country but also the ruler of the Kambojas as well as a descendant of the Kamboja Kshatriyas.

The Mayuravyamsakadi–Ganapatha on Panini’s rule II.1.72 attests that the Kambojas and the Yavanas observed a social custom of supporting short head-hair (Kamboja.mundah Yavana.mundah…i.e shaved-headed like Kambojas, shaved-headed like Yavanas).

This same characteristic of the Kambojas are attested by Mahabharata (mundanetan ….Kambojan.eva… MBH 7/119/23) as well as numerous Puranic literature (Yavananam shirah sarvam Kambojanam tathaiva cha: Harivamsa 14/16)

Suggested Read: Who are Kamboj

Kambojas of Yasaka’s Nirukuta

In Nirukuta(II/2), besides commenting on the Kamboja language, Yasaka also attempts to etymology|etymologize the term Kamboja, defining it as kambal.bhoja and Kamaniya.bhoja:

The Kambojas enjoy kambala (blankets) i.e they are Kambal.bhojas. Also the Kambojas enjoy beautiful (kamaniya) things i.e they are ‘kamaniya.bhojah’. Hence they are called Kamboja. (Nirukuta 2/2).

Numerous ancient commentators like Durga Acharya, Brahmuni Privrajika, Sikanda Swami, etc have commented on Yasaka’s Nirukuta including Yasakian terms Kamaniya.bhoja and Kambal.bhoja in reference to the Kambojas. From their commentaries, we get very useful information not only on the climate & geographical location of Kamboja country but also on the food habits, dress-mode and industry/craft of ancient Kambojas. These commentaries provide powerful evidence on Kambojas’ riches and the luxurious lives they lived.

Mahabharata Traditions

Shantiparva of Mahabharata refers to a Kamboja warrior/king who had wrested the prized sword from Dhundhumara aka Kuvalashava, the celebrated king of Ayodhya (MBH 12/166/77). It was probably from this Epic Kamboja|Kamboja that his country/tribe came to be called Kamboja (Puranic Encyclopaedia, Vettam Mani).

Adiparva refers to a powerful king of Kambojas called Chandravarma and describes him as an incarnation of Asura Chandra, foremost among the sons of Diti and handsome as the lord of the stars himself (MBH 1/67/31-32).

Sabhaparva refers to another king of Kambojas called Kamatha Kamboja who has been counted among principal Kshatriyas invited by king Yudhishtra on the inauguration ceremony of the imperial palace at Indraprastha (MBH 2/4/22)

Sabhaparva informs us that a king of the Kambojas had taken part in the Rajasuya sacrifice of king Yudhishtra (MBH 2/532/3).

Sudakshina, the illustrious monarch of Kambojas had participated in the Swayamvara of princess Draupadi of Panchala, country (MBH 1/185/13).

Epic War and the Kambojas

Among the Kshatriya tribes in the Mahabharata, the Kambojas occupy a very prominent place. They were allies of Duryodhana and by their bravery, and especially the prowess of their king Sudakshina, they had rendered great service to The Kurus|Kuru side in the long-drawn battle at Kurukshetra.

Sudakshina had joined Mahabharata war leading a grand army of wrathful warriors of Kambojas, Sakas, and the Yavanas. The mass of his one Akshauhini (division) army is stated to look like a swarm of locusts (MBH 5/19/21-22).

Sudakshina was one of the few Maharathas or great heroes on the field. Mahabharata numerously refers to Sudakshina as a great Maharathi (Sudakshinan tu rajendra Kambojanam maharatham), lionlike (Purushavyaghrah), a volcano giving out flames (Kamboja.vadava.mukham), a lion among the chariot-warriors (ratha.simhasya) and a Mahabali/Mahabahu undefeatable even by the gods in the battle (MBH 7/158/64-66), etc.

Image:Kurukshetrawar.jpg|thumb|350px|right|Fought for 18 days, the Battle of Kurukshetra was one of the great battles fought in ancient India. Shown here are the two warring armies pitched against each other on the first day of the war.

Sudakshina had fought very ferociously until slain by Arjuna on the 15th day of the war. He roared like a lion (sinha.nadamathanadat) as he fought and had given Arjuna indeed a tough fight. In the final and deadly duel brave Sudakshina had seriously wounded Arjuna and sent him into a terrible swoon, but finally was overcome and fell a magnificent martyr to Kuru cause (MBH 7/92/61-76).

The younger brother of Sudakshina, known as Prapaksha Kamboja|Kamboj had also participated in the Bharata war and had fought ferocious duels on Kurus’ side. This tall and extremely handsome prince was also finally slain while fighting valiantly with Arjuna on the 17th day of the war (MBH 8/56/111-114).

The Mahabharata repeatedly applauds the mighty and immense army of the Kambojas, calling it a flooded river, invincible in the battle. There are numerous references to countless Maharathas or great heroes of the Kambojas (MBH 7/113/61). The Kamboja warriors have been described as ‘strikers of fierce force’ (tigmavega.praharinam).

In hot war-field, the Kambojas have been described as elephants gone berserk (durvarana nama Kamboja); war-intoxicated warriors, biting the lips in rage as they fought (damshitah krurakarmanah Kamboja yuddhadurmadah); Death-personified (samana.mrityavo); deadly like cobras (tikshnai.rashivishopamah), and terrible like Yama (Hinduism)|Yama the god of death and rich like Kouber the god of wealth (Yama vaishravan.opamah), etc.

Dronaparva of Mahabharata terms the entire Kamboj soldiery as fiercely brave, scholars of Vedas (kritavidyashcha), firmly devoted to the science of weapons, highly united, self-sacrificing and well-wishers of each other (7/112/43-44).

Puranic Literature

Puranic literature groups the Kambojas with the Yavanas, Sakas, Pahlavas, and Paradas and refers to a social custom prevalent among them which was against that of the Hindus.

The Hindus by religion were ordained to support a sikha or knot on the head and therefore, looked askance towards those who had their hair cropped short (mundah).

Puranas say that with the help of ayudhajivi sanghas of above-said tribes known as five hordes (pañca.gana), the Haihaya and Talajangha Indo-Aryans had dethroned Vedic civilization|Vedic King Bahu of Ayodhya. However, a generation later, Bahu’s son Sagara had recaptured Ayodhya after completely destroying Haihayas and Talajanghas. Sagara was about to crush the five hordes when Sagara’s priest Vasishtha intervened. Vasistha advised Sagara to let the hordes go after meting them out a lighter punishment. Listening to his Spiritual Guide, Sagara forbade these invaders to perform Svadhyayas and Vasatkaras (Vedic religion|Vedic rituals), thus divesting them of their Kshatriyahood. Sagara also forced the Kambojas and Yavanas to shave whole of their heads, Sakas to shave half, Pahlavas to grow beards and the Paradas to wear their hair free (Harivamsa 14.1-19)

The story apparently has been tuned to explain certain peculiarities of these foreigners by suggesting that their peculiar hairstyles were due to their defeat at the hands of Sagara.

Prevalence of short hairstyles among the Kambojas is also attested from Mahabharata (7/119/23) as well as from Ganapatha on Panini’s rule II.1.72 (Kamboja-mundah, Yavana-mundah).

Kautilya’s Arthashastra

Kautilya’s Arthashastra attests that the Kambojas followed Republic|republican constitution.

Kautilya contrasts Varta.shastr.opajivin (martial republican) Sanghas with the Raja.shabad.opajivin (king-council) Sanghas and includes the Kamboja and Saurashtra|Surastra Kshatriyas in the ‘Varta-shastr.opajivin’ or ‘martial republics’ category.

i.e Corporations of warriors (Kshatriya shrenis) of the Kamboja and Surashtra and some other nations live by agriculture, trade, and by wielding weapons (Dr. R Shamasastry).

Kautilya also attests that the Shrenis or corporations of the
‘Shastr-opajivins’ (i.e the Kambojas and Surastras etc) were the most heroic and best source for military recruitment (Arthashastra 7/14/26-28).

The martial republics mentioned in Kautilya Arthashastra are headed by Kambojas (Dr. Jayswal).

The democratic constitution of the Kambojas is also testified by Mahabharata which refers to several brave Ganas or Kamboja Republics|Republics of the Kambojas (Kambojana cha ye Ganah….sangrame shura sammatah) fighting on Kurus’ side.

Thirteenth Rock Edict of King Ashoka also affirms that the Kambojas, Yavanas, etc were republican or kingless nations (araja.visyavasi yonakambojesu..) within the Mauryan empire.

Buddhist Literature

The Anguttara Nikaya refers to Kamboja as one of the sixteen great nations of ancient times (Anguttara Nikaya, I. p 213; IV. pp 252, 256, 261).

The same fact is also conveyed by one of the oldest Pali|Pali commentaries, the Chullaniddesa.

The Majjhima Nikaya attests that in the lands of Yavanas, Kambojas, and some other frontier nations, there were only two classes of people…Aryas and Dasas…the masters and slaves. The Arya could become Dasa and vice versa:

ayyo ceva daaso ca ayyo hutva daaso hoti daaso hutva ayyo hoti ti.
– (Majjhima Nikaya 43.1.3)

The Commentary [Majjhima Commentary, II, p.784] informs that a Brahmin would go to Kamboja or Yavana with his wife for purpose of trade and would die there, his wife would then be compelled to work for her living and her children might consort with slaves, in which case their children would be slaves.

This attests that in the lands of Kambojas and Yavanas (yonakambojesu), there was no place for Brahmanas.

Ashoka’s Rock Edict XIII also attests Yona and Kamboja as a pair (Yonakambojesu), and conveys similar information on Yonas (directly) and the Kambojas (indirectly) stating that Brahmanas and Shramanas are found every where in his empire except in the lands of Yonas, etc:

The Vishnu Purana also affirms the absence of chatur-varna system among the Kiratas in the east and the Yavanas, Kambojas, etc in the pashchima or west (Vishnu Purana, 2/37).

Kamboja.sutta of Anguttara Nikaya forewarns that, in spite of their desire, the women of other countries must not visit Kamboja (Anguttara Nikaya, II. p82).

The Commentary (Manorathapurani, Anguttara Commentary, II, p 523) also supports this fact.

This implies that there was, perhaps a shortage of women in Kamboja, and it was probably unsafe for women from other countries to visit Kamboja.

Bhuridatta Jataka refers to the Kambojas as following the non-Aryan (i.e Zoroastrian) customs like killing poisonous insects, moths, snakes, and worms–which is recognized as Zoroastrian from passages in Mazdean books like the Vedevat (XIV.5-6) and from the remarks of Herodotus (I.140).

Suggested Read:   Who are Ancient Kambojas?

Kambojas in Manusmriti

Manusmriti (X/43-44) informs us that, in consequence of the omission of sacred Brahmanical rituals/codes and of their not heeding to the Brahmanans, the following noble Kshatriyas have gradually sunk in this world to the state of vrishalatam i.e become degenrate Kshatriyas: the Paundrakas, Chodas, Dravidas, Kambojas, Yavanas, Saka|Shakas, Paradas, Pahlavas, Chinas, Kiratas, and Daradas.

vrashalatvam gata loke brahmna-darshanen cha. //43
Paundrash-Chaudra-Dravidah-Kamboja-Yavanah-Shakah. /
Paradah Pahlavash-Chinah Kirata Daradah Khashah. //44
– (Manusmritti, X/43-44)

Similar information on Kamboja, Saka, Yavana, and other tribes is also contained in the Anusasanaparva of Mahabharata (MBH verse 13/33/21) which also states that due to neglect of Brahmanas, these noble Kshatriya clans have sunken to vrishalatvam i.e become degraded Kshariyas or Vratyas.

brahmanairyah parakrushtah parabhuyatkshanaddhi sah .// 20.
Shaka Yavana Kambojas tastah Kshatriya-jatayah/ .
vrishalatvam parigata Brahmananamadarshanat .// 21.
– (Mahabharata 13/33/20-21; cf: 13/35/17-18)

Based on this information of Manusmriti and Mahabharata, the scholars have listed the Kambojas, Sakas, Yavanas, Pahlavas, Kiratas, Chinas and other ancient Kshatriya clans as Vratya Kshatriyas or degraded Kshatriyas, etc (Origin and Growth of Caste in India, Vol I, 1968, p 121-122, Dr. N. K. Dutt).

Valmiki Ramayana

In Adi-Kanda of the Ramayana (1/55/2-3), one reads that the Kambojas, Yavanas, Sakas and some other allied tribes of north-west were ‘created’ at the request of sage Vasistha by the Divine cow Shavala to defend sage Vasistha from the forces of king Vishwamitra (Dr. B. C. Law).

This poetical ‘creation’ of the Kambojas etc may point to some remote attempt on the part of some Brahmana rishi of Vasistha line to proselytize Iranian Kambojas and other allied clans of the north-west into brahmanised Kshatriyas of the Indo-Aryans|Indo-Aryan version.

These Hinduised Kambojas later became ardent champions of Vedic religion and the great scholars of the Vedas. Kamboja Aupamanyava was a distinguished scholar/grammarian and finds a place in the line of great ancient Vedic teachers of Vamsa Brahmana (1/18-19) of Sama Veda. Being a Kamboja and son of Upamanyu, this Kamboja sage was referred to as Kamboja Aupamanyava.

Dr Ludwig, Zimmer, Pusalkar, Law etc identify sage Upamanyu of Rig Veda (1.102.09) with the father of Kamboja Aupamanyava.

The Hinduised Kambojas are found listed at par with the Vasisthas in Paraskar Grihyam Sutram according to which the Kambojas and Vasisthas had a common custom to wear one choti on right side of the head.

This shows that the social and religious customs of the Brahmanised Kambojas and the Indo-Aryans|Indo-Aryan Vasisthas were identical but differed from other scholarly clans of ancient India.

The Bahu/Sagara Puranic legend also testifies the very intimate relationship of the Kambojas with the Vasistha clan.

There are several references in Sanskrit and Pali|Pali literature that inform us of the scholarship of Kambojas.

The Mahabharta (7/112/43-44) reveals that, besides being fierce warriors, the Kamboja soldiers were also noted as learned people (kritavidyashcha).

The Vasistha clan appears to have played a leading role in proselytising the Persian_people|Persian Kambojas, especially the cis-Hindukush Kambojas living in Kabol/Swat and Rajori region, into Hinduism.

There are further indications that Kaundinya line of Brahminas, an offshoot from Vasisthas, also had good relations with the Kambojas, especially those Kambojas who had settled in western and southern India after the Christian era.

The post Kambojas in Indian Literature first appeared on TheKamboj.

Yaska’s Nirukata on Kambojas

Seventh century BCE Nirukata of Yaska contrasts the speech of the Kambojas with that of the Aryans i.e Indo-Aryan languages|Indo-Aryans:

Patanjali’s Mahabhasaaya on Kambojas

Almost similar information on the Kambojas is also provided by Patanjali’s Mahaabhaasya (2nd c BC).

The foregoing ancient evidence by Yaska and Patanjali conveys the following salient information:

• The Kambojas were not the same as the Indo-Aryans, since the Nirukata contrasts the Kambojas with the Indo-Aryans,
• The language of the Kambojas was different from that of the Indo-Aryans since the Indo-Aryan spoke Sanskrit, while the language of the Kambojas was not.

Sir G. A. Grierson notes that the Kamboja verb shavati is not found in ancient Sanskrit literature but it is a well known Iranian peoples|Iranian word (The Language of the Kambojas, Journal of Royal Asiatic Society, 1911, p 802).

Dr. Michael Witzel notes that the Kamboja verb shavati represents, sound by sound, the Young Avestan sauuaiti in the sense ‘to go’ (Persica, 9, 1980, p 92).

Suggested Read: Who are Kamboj

Dr. Ernst Kuhn’s views

Based on Yaska’s Nirukata and a Jataka gatha (from Bhuridatta Jataka), one noted German people|German scholar, Dr. Ernst Kuhn had opined in 1904 that the Kambojas spoke a language embodying specialties of both the Sanskrit as well as Iranian peoples|Iranian language, and further, as a part of their religious practice, the Kambojas considered it a religious duty to kill snakes and other poisonous insects (Das Volk Der Kamboja bei Yaska, First Series of Avesta, Pahlavi and Ancient Persian empire|Persian Studies in honor of the late Shams-ul-ulama Dastur Peshotanji Behramji Sanjana, Strassberg & Leipzig, 1904, pp 213 ff, Dr. Ernst Kuhn).

Dr. Grierson’s earlier views

Based on Nirukata, Dr. G. A. Grierson wrote in 1911: ‘The Kambojas, a barbarous tribe of north-western India, either spoke Sanskrit with an infusion of Iranian words to which they gave Indian inflections or else they spoke a language partly Indo-Aryan and partly Iranian’ (The Language of the Kambojas, Journal of Royal Asiatic Society 1911, pp 801-02).

Bhuridatta Jataka on Kambojas

Following Dr. Grierson’s investigations on Kambojas which appeared in 1911, Dr. Kuhn published a summary of his own article (Das Volk Der Kamboja bei Yaska) in English, in Dr. Grierson’s support in the 1912 issue of Journal of Royal Asiatic Society which included comments from Dr. Grierson as well.

Dr. Kuhn had specifically drawn Dr. Grierson’s attention to the following verses on Buddhist Jataka on the Kambojas (Fausboll, Jataka, Vol VI, pp 208, 210)

Dr. Grierson’s changed views

That the killing of lower animals is a Zoroastrian religious practice is amply attested from the passages in Mazdean books like the Videvati (XIV.5-6) as well as from the remarks of Herodotus (I.140) about the Persian empire|Persian religion.

The above disclosures from Bhuridatta Jataka completely changed Dr. Grierson’s views on the Kambojas. Thence-afterward, he started considering the Kambojas an undoubted tribe of the Iranian peoples|Iranians.

Dr. Grierson re-wrote: “This gatha, by itself, establishes a close connection between the ancient Kambojas and the ancient Iranians with whom the destruction of noxious or ahramanic creatures was a duty…………… Beyond any reasonable doubt that the Kambojas were a tribe of the Iranians ” (Journal of Royal Asiatic Society, 1912, p 256)

Further evidence on Kambojas being non-Indo Aryans

Mahabharata on Kamboja culture

Mahabharata speaks of the Yavanas, Kambojas, Darunas, etc as the fierce barbarians from Uttarapatha,

and further reckons them among the sinful people, characterized by practices similar to those of chandalas and vultures i.e avaricious and greedy. e.g:

Furthermore, along with numerous other non-Vedic civilization|Vedic tribes of the north-west, the Kambojas are branded as fallen rogues, leading sinful lives like those of the Dasyus (MBH 12.65.13-15).

The above Mahabharata evidence reinforces Jataka’s views that the Kambojas, in culture and customs, were different from the Indo-Aryans.

Majjhima Nikaya on Kamboja social customs

Assalayanasutta (II.149) of Majjhima Nikaya attests that in the lands of Yavanas, Kambojas, and some other frontier nations, there were only two classes of people…Aryas and Dasas…the masters and slaves. The Arya could become Dasa and vice versa:

The Vishnu Purana also affirms the absence of chatur-varna system among the Kiratas in the east and the Yavanas, Kambojas, etc in the pashchima or west (Vishnu Purana, 2.37).

Apparently, this two-class social practice of the Kambojas and Yonas differentiated them from the Indo-Aryans who believed in Brahmanical varnasharma.dharama and had practiced chatur-varna or four-class social system.

Panini’s Ganapatha on Kamboja/Yavana culture

Ganapatha 178 on Panini’s rule II.1.72 – Mayuravyamsakadi : differentiates the Kambojas from Indo-Aryans saying that Kambojas practiced wearing short head-hair (Kamboja-mundah Yavana-mundah) whereas the Indo-Aryans usually wore long hair or else supported only a top knot. This fact is also attested from Mahabharata (7.119.23) as well as from numerous Puranas.

Kamboja: a non-Brahmanical society

The Commentary [Majjhima Commentary, II, p.784] says that if a Brahmin goes to Kamboja or Yavana with his wife for purpose of trade and dies there, his wife would be compelled to work for her living and her children would become slaves. This shows that, in contrast to Indo-Aryans, there was no place for Brahminas in the land of Kambojas and Yavanas.

Ashoka’s R. E. XIII also alludes that in the lands of Yonas and Kambojas, the Brahmanas and Shramanas were not entertained.

Manusmriti (X.43-44) and Mahabharata (12.65.13-15) etc also affirm that the Kambojas, Yavanas, Sakas, etc had ignored the Brahmanas and the Brahmanical rituals, which had formed the very basis of the Indo-Aryan society.

Kamboja.sutta of Anguttara Nikaya as well as the ( Manorathapurani Commentary (II, p 523) forewarns the women from other countries not to visit Kamboja, even in spite of their desire. This implies that the Kamboja society was incompatible with that of the Indo-Aryans.

The foregoing numerous evidence amply attests that the language, culture, social customs, and manners of the Kambojas were different from those of the Indo-Aryans.

Devi Bhagawatam & Markandeya Purana evidence

The Kambojas have also been referred to as Asura demonic warriors in Markandeya Purana (8.1-6) as well as in Srimad Devi Bhagawatam (5/28/1-12) etc.

These ancient texts refer to a Mythology|mythological war of goddess Durga/Ambika with some Asura/Demon clans of north-west like Udayudh, Kambu, Kotiveerya, Kalaka, Daurhrita, Kalkeya, Maurya, etc (obviously, all Iranians).

There is a reference to eighty-four select warriors from the Kamboja|Kambu (Kamboja) clan accompanied by numerous Kambu fighters set on a ferocious war with the deva forces of goddess Durga (Glory of the Divine Mother (Devi Mahatmyam), p 211, Sri Sankaranarayanan).

Dr. Raychaudhury identifies the Maurya Asura clan of the above texts with the Maurya clan of Chandragupta Maurya (Political History of Ancient India, 1996, p 4-5).

And scholars like Swami Vijnanannanda correctly identify the Asura Kambu clan with the Kambojas of Hindukush and their allies Kalkeyas with the Afridis etc (See: The Shrimad-Devi-Bhagawatam, trans: Swami Vijnanananda (1921-22), p 451).

It is notable that the great Asura warrior king Shumbha, the hero of the Asura/Danava forces, has been referred to as danuja-lord the son of Diti (i.e ditija-danuja-adayah) in Shri Devi Bhagawatam as well as Markandeya Puraana traditions, etc (Devi-Mahatam verse 9.30).

It is also notable that great epic Mahabharata also mentions one king Chandravarman of the Kambojas, who has been referred to as an incarnation of the great Asura/Daitya Chandra and addressed as ditija.shreshtho i.e. foremost among the Asuras, the son of Diti

Diti was perhaps a local cult deity affected in Hindukush.

This reference also alludes to Iranian peoples|Iranian affinities of the Kambojas. The mythical Asura king Shumbha of Puranic Hindu texts appears to refer to some derring-do warrior from the Iranian Kambojas of north-west. And the Durga/Shumbha legend probably refers to some dimly remembered remote tradition on border clashes between the ancient Iranian peoples|Iranian Aryans and the Vedic civilization|Vedic Aryans, after the great divide had occurred.

Probably, the Ditija Chandravarman (a Kamboj) of Mahabharata and Ditija Shumbha of Merkendeya Purana/Srimad-Devi-Bhagawatam texts refer to same personage.

Asura was the name by which the ancient Indo-Aryans addressed their ancient Iranian neighbors. The same word is found as Ahura in ancient Persian traditions. The Asuras or Ahuras were Iranians followers of Ahuramazada (Zoroastrian religion) which the Kambojas indeed were. Initially, the word Asura did not have the negative (demonic) connotations which it got only in later times. The Iranians, on the other hand, called the Indo-Aryans as Daivas on account of their being Deva worshippers which term also carried similar demonic connotations.

Some scholarly opinions on Kambojas’ ethnicity

Dr. V. S. Aggarwala: “As shown in the Jataka and Avestan|Avestic literature, the Kamboja was a center of ancient Iranian civilization as is evidenced by the peculiar customs of the country ” (The Kamboja Janapada, Jan 1964, Purana, Vol VI, No 1, p 229; Jataka edited by Fausboll, Vol VI, p 210 ).

Dr. J. C. Vidyalankar: “Zoroastrian religion had probably originated in Kamboja-land (Bacteria-Badakshan)….and the Kambojas spoke Avestan language…” (Bharatiya Itihaas Ki Rup Rekha, p 229-231, Dr. Jaychandra Vidyalankar).

Dr. Michael Witzel: ” The Kambojas, located somewhere in east Afghanistan, spoke Iranian language and followed Zoroastrian habits of killing lower animals ” (Early Eastern Iran and the Atharvaveda, Persica-9, 1980, fn 81, p 114; Electronic Journal of Vedic Studies, Vol. 7 (2001), issue 3 (May 25), Art. 9).

Dr. D. C. Sircar: ” The Kambojas were of Iranian extractions….they were settled in Afghanistan region in Uttarapatha. Their numbers were occasionally swelled by new migrants from Iran, especially during the age of Achaemenians.” (Purana, Vol V, No 2, July 1963, p 256, Dr. D. C. Sircar).

W. J. Vogelsang and Willem Vogelsang: “The name Kamboja was commonly applied in Indian sources to the Iranian population of the borderlands i.e Afghanistan ” (The Afghans (Peoples of Asia), 2001, p 127).

Dr. R. Thapar: “The Kambojas were a tribe of the Iranians ” (History of India, Vol. I, 1997, p 276).

E. Benveniste: “The Kambojas….. were known in Indian traditions as a foreign people, with peculiar customs, … raised celebrated horses, spoke – as the Nirukata (II,2.8) tells us – a language with Iranian words in it….. and had, according to Buddhist Jataka (VI.206, 27-30), a certain religious practice – the killing of insects, moths, snakes, and worms – which we may recognize as Zoroastrian|Mazdean from the passages in Mazdean books like the Videvati (XIV.5-6) as well as from the remark of Herodotus (I.140) about the Persian religion ” (Journal Asiatique, CCXLVI 1958, I, pp 47-48, E. Benveniste).

The noted scholars like C. Lassen, S. Levi, M. Witzel, J. Charpentier, A. Hoffman, A. B. Keith, A. A. Macdonnel and others have traced the ethnic name Kamboja in the royal name Kambujiya/Cambujiya of the Old Persian Inscriptions (Cambyses/Kambuses of the Greeks). Kambujiya (also Kambaujiya) was the name of several great Persian empire|Persian kings of Achamenian dynasty. The same name appears as C-n-b-n-z-y in Aramaic, Kambuzia in Assyrian, Kambythet in Egyptian language|Egyptian, Kam-bu-zi-ia in Akkadian, Kan-bu-zi-ia in Elamite, and Kanpuziya in Susian language.

H. W. Bellow observes: “Darius III succeeded, about 521 B.C to the empire founded by Cyrus (Kurush), and enlarged and consolidated by his son and successor Cambyses (Kambojia, Kambohji). Cyrus-whose mother was called Mandane of Media|Mandane (Mandana, perhaps a princess of the Mandan tribe), and said to be a Mede, and whose father was called Cambyses (Kambohji, probably a chieftain of the Kamboh tribe) having reduced the Medes and conquered the kingdom of Croesus the Lydian (Ludi), thereby became master of all the territory extending from the Indus to the Hellespont”.

Kambujiya|Kambujiya III (Cambyses|Cambyses III) is famous for his conquest of Egypt (525 B.C.) and the havoc he had wrought upon this country.

Iranian vs Indian affinities of the Kambojas

There are also references in Sanskrit literature which suggest that a section of the Kambojas was probably also under Vedic cultural influence.

There is a reference to a sage from Kamboja clan mentioned in the Vamsa Brahmana (1/18-19) of Sama Veda. Sage Kamboja is referred to as the pupil of sage Shaungayani Madrakara. Sage Madrakara belonged to Uttara Madras|Uttara-Madra tribe (Vedic Index). These Uttra-Madras were an Iranian settlement of the Bahlika Uttara-Madras (Jean Przyluski).

An ancient Vedic civilization|Vedic Chudakarma Samskaara in Paraskara GrhyaSutram lists the Kambojas with the Vasishthas as a scholarly clan sharing common social and religious customs with them.

The Mahabharata reveals that, besides being fierce warriors, all the Kamboja soldiers were also noted as  kritavidyash or the scholars of the Vedas (MBH 7/112/43-44).

These and similar references from ancient Sanskrit literature prove that a section of Kambojas had indeed also come under Indo-Aryans|Indo-Aryan cultural influence at some point in history.

In the light of the evidence presented above, several scholars opine that the Kambojas had both Iranian peoples|Iranian as well as Indian affinities (Macdonnel, Keith, Dr. Donald N. Wilber, W. K. Fraser, M. C. Gillet, etc).

The classical definition of Scythia/Scythians

Strabo defines all Central Asia|Central Asian clans inhabiting east of the Caspian Sea as Scythia|Scythic or Scythia|Scythian in culture (See: Lib.xi, p 254; See also: Annals and Antiquities, I, p 49, fn 6, James Tod).

Diodorus further improves upon this definition and makes Mt Hemodos as the dividing line between Scythia and India proper (See: Indika, Fragment 1, Diodorus II.35; See also: Annals and Antiquities, I, p 49, fn 6, James Tod).

Mt Hemodos of the Greeks is stated to be Himalaya (Qv: Nonnos Dionysiaca 40.260).

Mt Hemodos is also known as Himaos Imaos and Paropamisos but Greeks generally called it Kaukasos i.e Caucasus which was the Greek language|Greek designation for Hindukush (Qv: Fragment IV, Strabo XV.i. II, p 689).

Himalaya of ancient Sanskrit/Pali|Pali texts extended from eastern ocean to western ocean and, thus included Hindukush and Karakoram ranges as well (Ref: Sumangavilasini, I.1; Geographical Data in Early Puranas, 1972, p 65).

This Scythia of the classical antiquity|classical writers were known as Sakadvipa in ancient Sanskrit texts.

It is, therefore, very clear that Central Asia|Central Asian tribes living east of the Caspian Sea, north of Hindukush/Karakoram and west of China extending as far as Siberia…. all fell into Scythic or Scythian category of the ancient Greeks.

Scythic vs Indo-Aryan question

In view of the facts presented above, the historical situation, so far as the Kambojas are concerned, appear to be something like the following:

The Kambojas were originally located across the Hindukush in Transoxiana in the Scythian cultural belt of the classical antiquity|classical writers. The KambojaRishika expressions of Sanskrit texts indisputably prove this fact. The reference to Sakas and Kambojas jointly fighting Mahabharata war under the supreme command of Sudakshina Kamboja|Sudakshina of Kamboja also explains this fact. With the passage of time, a section of the Kamboja had crossed the Hindukush and had also planted colonies in the cis-Hindukush region in Kunar River|Kunar/Swat River|Swat valleys, and as far as Rajauri, west of Kashmir. This was the Kamboja country of Mahabharata. Since this region was close to Indo-Aryans, therefore, these cis-Hindukush Kambojas got exposed to dominant Vedic civilization|Vedic culture and thus became somewhat Indo-Aryans. The Transoxiana|Transoxian Kambojas i.e the Parama-Kambojas of Mahabharata, on the other hand, is located in pure Iranian peoples|Iranian or Scythic cultural belt, continued, as usual, to follow the Iranian culture, customs, manners, and language. This explains as to why the ancient Kambojas, though dominantly attested to be Iranians, still betray some glimpses of Indo-Aryan culture and customs.

Suggested Read: Sub-Castes of Kamboj or Kamboh community

See also

• Kambojas
• Parama Kambojas
• Uttara Madras
• Yavanas
• Sakas

References

• Mahabharata
• Jataka
• Niruktam by Yaska
• Journal of Royal Asiatic Society, 1911, 1912
• Linguistic Survey of India, Vol X, Sir G. A. Grierson
• Das Folk Der Kamboja bei Yaska, Dr. E. Kuhn, First Series of Avesta, Pahlavi, and Ancient Persian Studies in honor of the late Shams-ul-ulama Dastur Peshotanji Bahramji Strassberg and Leipzig, pp 213-14; cf: J. Bloch, Indo-Aryan, Paris, 1965, p 330; Also Lit. Gesch, 9 169, p 363, Weber
• Early Eastern Iran and Atharvaveda , Persica-9, 1980, fn 81, 83, Dr. M. Witzel
• The Purana, Vol V, No 2, July 1963, Dr. D. C. Sircar
• The Afghans (Peoples of Asia), W. J. Vogelsang
• The Cambridge History of Iran: Volume 3, E. Yarshater
• Ancient Kamboja’, in Iran and Islam, Bailey, H. W., etc
• The Cultural Heritage of India, 1962 (Foreign Elements in Indian Population, Dr. Debala Mitra)
• Ancient Kamboja, People and the Country, 1981, Dr. J. L. Kamboj
• Bhartya Itihaas ki Mimansa , Dr. J. C. Vidyalnkar
• Bhartya Itihaas ki Ruprekha, Dr. J. C. Vidyalnkar
• Markendeya Purana
• The glory of the Divine Mother (Devi Mahatmyam), Trans: Sri Sankaranarayanan
• The Afghans (Peoples of Asia), 2001, W. J. Vogelsang and Willem Vogelsang

The post Language and Ethnicity of Kambojas first appeared on TheKamboj.

Kambojas: a tribe of Uttarapatha

Epic evidence

It is important to note that in ancient literature and inscriptions, the Kambojas are mostly listed with the tribes of the Uttarapatha like the Gandharas, Bactria|Bahlikas, Yavanas, Madras, Sakas, etc. Further, at places in Mahabharata and Puranic literature, the Kambojas are specifically referred to as a tribe of Uttarapatha, Uttara, or Udichya i.e north or north-west. e.g.

Yauna kamboja gandharah kirata barbaraih saha
– (MBH 12/201/40)

Sanskrit:

Uttarashchapare mlechchha jana bharatasattama
Yavanashcha sa Kamboja daruna mlechchha jatayah
– (MBH 6/11/63-64)

Sanskrit:

Shakanam pahlavana.n cha daradanam cha ye nripah
Kambojarishika ye cha pashchimanupakash cha ye
– (MBH 5/5/15)

Sanskrit:

udichya kamboja shakaih khashaish cha
– (MBH 5/159/20)

Puranic Bhuvankosa evidence

Bhuvanakosha section of numerous Puranas also specifically locates the Kambojas in the Udichya or north-west division of ancient India.

This numerous literary evidence indisputably proves that the Kamboja of ancient Sanskrit literature invariably refers to a tribe and country of that name located in the Uttarapatha or north division of ancient India. Therefore, the Kamboja of Sanskrit literature must not be confused with trans-Ganges|Gangetic Kamboja (or Kambuja) centered at Mekong drainage basin|basin which country came into existence several centuries after Christian era (Political History of Ancient India, 1996, p 133, Dr. H. C. Raychaudhury, Dr. B. N. Banerjee; Some Kashatriya Tribes, p 235, Dr. Law).

It is to be noted that Cambodia or Kambuja/Kamboja of south-east Asia does not find any reference in ancient Sanskrit literature as is erroneously believed by some writers.

Suggested Read: Who are Kamboj

Localization of Kamboja

Linguistic evidence

The most acceptable view is that the ancient Kambojas originally belonged to the ‘Galcha’ speaking area (the Iranian Pamirs and Badakshan) in Central Asia (Linguistic Survey of India, Vol X, p 455, Dr. G. A. Grierson).

Yaska’s Nirukata (II/2.8) attests that verb ‘shavati’ in the sense ‘to go’ was used by the Kambojas and only the Kambojas (Early Eastern Iran and Atharvaveda, 1980, 92, Dr. Michael Witzel; also Nilukata, Vol I, Sarup).

The modern Galcha language comprises seven main dialects viz. Valkhi, Shigali, Srikoli, Jebaka (also called Sanglichi or Ishkashim), Munjani, Yidga, and Yagnobi.

It has been pointed out that the Galcha dialects spoken in Pamirs and countries on the headwaters of Oxus mostly still have the continuants of the ancient Kamboja ‘shavati’ in the sense ‘to go’ (Linguistic Survey of India, Vol X, p 455-56,468,474,476,500, Dr. G. A. Grierson).

Yagnobi dialect is spoken in Yagnobi region at the head-waters of Zeravshan in the Doab of Oxus and Jaxartes in Tajikstan also contains, to this date, a relic from Kamboja verb ‘shavati’ in the sense ‘to go’ (Dr. J. C. Vidyalankara, Proceedings, and Transactions of 6th A.I.O. Conference, 1930, p 118 cf: op. cit. Vol X, pp 455-56, Dr. G. A. Grierson).

It has also been pointed out that the former language of Badakshan was a dialect of Galcha which has been replaced with Persian only in the last few centuries (Op cit, p 456, Dr. Grierson).

Thus, originally, the ancient Kamboja appears to have comprised Pamirs, Badakshan, and possibly parts of Tajikstan including Yagnobe region in the doab of Oxus of Central Asia. On the east, it was bounded roughly by Yarkand and/or Kashgar, on the west by Bahlika (Uttaramadra), on the northwest by Sogdiana, on the north by Uttarakuru, on the southeast by Darada and on the south by Gandhara.

Vamsa Brahmana and Aitareya Brahmana evidence

The Aupamanyava Kamboja of Vamsa Brahmana (1/18) is spoken of as pupil of sage Madrakara, who as his name itself indicates, belonged to the Madra tribe. Dr. Zimmer as well as authors of the Vedic Index postulate a close connection between the Iranian Uttramadras and the Kambojas. Both are stated to be close neighbors in the north-western part of ancient India (Vedic Index, I, p 84-85, 138).

Jean Przylusky shows that Bahlika (Balkh) was an Iranian settlement of the Madras who were known as Bahlika-Uttaramadras (The Udumbras, Journal Asiatique, 1926, p 11).

Madra king Salya of Mahabharata war has been referred to as a Bahlika Pungava i.e foremost among the Bahlikas (MBH I. 67.6; I.112.3). Princess Madri from Madra Royal family has also been referred to as Bahliki i.e princess from Bahlika (MBH I. 124. 21).

This shows that in remote past (Vedic age), Iranian settlement of the Madras, known as Uttaramadra was located in Bahlika (Bacteria) in eastern parts of the Oxus country. These Madras have been referred to as Uttaramadras in Aitareya Brahmana and are also stated to lie across the Himalaya i.e Hindukush (Aitareya Brahmana, VIII/14).

The Kambojas and Bahlikas (Bactrians) have been paired together (Kambojabahlika) in several verses of Mahabharata (7.98.13; 6.75.17; 2.27.23-23 etc). They also find mention as a pair in Valmiki Ramayana (I.6.22), Kshmendra’s Ramayana-Manjri (4/252) as well as in Atharvaveda-Parisia (57.2.5; cf Persica-9, 1980, p 106, Dr. Michael Witzel). This close association implies that the Bahlikas and the Kambojas shared borders with each other. Since Bahlikas were in Bactria, their close neighbors, the Kambojas, most likely occupied the eastern parts i.e. Badakshan/Pamirs of Oxus country.

Ptolemy’s evidence

The ancient geographer Ptolemy calls the region fed by Jaxartes and its tributaries as Komdei (Sanskrit Kamudha). Ammianus Marcellinus calls it as Komadas. Ptolemy also refers to some tribal people he calls Komoi (=Kamoi) and Komroi and locates them in the mountainous regions of Sogdiana as far as Jaxartes. The Komoi of Ptolemy apparently represents Kamboi a variant of vulgo Kamboika, Kamboy, Kambo. Ashoka’s Rock Edicts V and XII at Shahbazgarhi and the Jaina Canon Uttradhyana-Sutra (11/16), both write Kamboya for Kamboja.

Komudha in Indian traditions is the name of the mountainous region, north of mount Meru (Pamir). In the anterior Epic Age, this was the name given to high table-land of the Tartary to the north of Himalaya, from where the Aryans may have pushed their way southwards into the Indian Peninsula and preserved the name as a relic of old mountain worship (Thomson).

Dr. Buddha Parkash identifies the Ptolemy|Ptolemian Komdei with the Komudha-dvipa of the Puranic literature and connects it with the Iranian Kambojas (India and the World, p 71, Dr. Buddha Parkash; also see Central Asiatic Provinces of Maurya Empire, p 403, Dr. H. C. Seth).

This explains as to why the Yagnobi dialect of Yagnobe region in Zeravshan valley in Tajikstan still contains the relics of ancient verb ‘shavti’ of the Kamboji language.

Raghuvamsa’s evidence

Raghuvamsa of Kalidasa (5th c AD) informs that after reducing the countries of western- Ghats, king Raghu proceeds via land-route to conquer the Parasikas (Raghu 4.60). The Parasikas lose the battle (Raghu 4.65). Raghu’s forces move in north (kauberi ) direction from Parasika (Sassanian) land and hit Vamkshu (4.67). At Vamkshu, Raghu’s horses take a breather and shed off the Kesra (safron ) leaves from their shoulders by rolling in the sands of Vamkshu Banks (4.67). Here follows the encounter with the Hunas on the west Bank of Vamkshu (Oxus) (4.68). The Hunas in 5th c AD was located in western parts of Oxus country i.e in Bactria. The Huna forces meet with a complete disaster. Immediately after reducing the Hunas on the western bank of Oxus, Raghu faces the Kambojas (Raghu 4.69). This suggests that the Kambojas were in close neighborhood to Hunas and were thus located in eastern Oxus country in 5th c AD.

Following salient points are notable which further reinforce the above viewpoint:

• There is a reference to Raghu’s horse shedding off Kesara (Saffron) from their shoulders on the banks of river Vamshu (skandhaa.nllagna.kunkumakesaraan …(4.67)). The region on either side of Oxus is still renowned for its quality saffron crops (Raghu’s line of conquest along India’s Northern Border, Proceedings & Transactions of the 6th A.I.O. Conference, 1930, pp 101-120).

• There is a reference to Kamboja’s Walnut trees (akshotaih) being bent on account of Raghu’s elephants being tied to them (4.69). Again, the region on either side of Oxus is still noted for its walnut produce (India In Kalidasa, p 61, B. S. Upadhyaya; Indian Historical Quarterly, III, p 524).

• It is also notable that Kalidasa’s reference to immense treasure (tunga.draviynah.rashyah …(4.70)) presented by Kambojas to Raghu also points to the correctness of above identification of Kamboja in eastern parts of Oxus country (Badakshan-Pamirs) since even now there are mines of silver , emerald , Amethyst and lapis lazuli mines extant in Galcha speaking Anderab/Wakhan, Kokach and Munjan in Badakshan (Geographical Econom. Studies, p 46, Dr Moti Chandra; India in Kalidasa, 1968, p 61, B. S. Upadhyaya).

Evidence from Commentator on Harsha-Carita

Bana Bhatta, the court poet of king Harsha Vardhana of Thanesara wrote Harsha-Carita in seventh century AD which makes reference to horses from Kambojas. The Commentator on Harsha-Carita, in his commentary, has stated KAMBOJAH BAHLIKA DESAJAH , i.e the Kambojas belong to / originate from Bahlika-desa (Quoted by Dr. H. W. Bailey in Ancient Kamboja, Iran, and Islam, 1971, p 66). This ancient evidence may indicate that Bahlika (Bactria) or its eastern parts may also have formed parts of ancient Kamboja.

Hiun Tsang’s evidence

Hiun Tsang (7th c AD) refers to one Kumito as an independently ruled provincial unit in Pamirs (east of Khotlan) stated to form one of the seventeen political provinces in the former Tukharistan region. Wu-k’ong refers to it as ‘Kiomeche’, while T’ang calls it ‘Kumi’. Ancient Muslim writers refer to it as Kumed or Komadh. Al-Maqidisi refers to the people living in this region as Kumiji . The scholars identify this name with Komedon, Cambothi, or Kambuson of the Greek writings. Indian texts refer to it as ‘Kamboj’ (India and Central Asia, p 25, Dr. P. C. Bagchi; cf: Central Asiatic Provinces of Maurya Empires, p 403, Dr. H. C. Seth; cf: India and the World, p 71, Dr. Buddha Parkash).

That the Kumito (Kamboj ) of Hiun Tsang existed as an independent political territory in/around Pamirs in 7/8th c is also confirmed from Kalhana’s Rajatrangini.

Kalhana’s evidence

According to ancient text Rajatarangini of Kalhana, a Sanskrit text from the north, king Lalitaditya Muktapida of Kashmir undertakes to reduce his neighboring countries. He launches war expedition onto the region of the north from Kashmir and first, he fights with the Kambojas (Rajatrangini: 4.164- 4.165) and deprives them of their horses. Immediately after the Kambojas, he meets the Tukharas. Tukharas do not give him fight but run away even abandoning their horses in the field (4.166). Then Lalitaditiya meets the Bhauttas in Baltistan in western Tibet north of Kashmir (4.168)), then the Dardas in Karakorum/Himalaya (4.169, 4.171), the Valukambudhi (4.172) and then he encounters Strirajya (4.173-174), the Uttarakurus (4.175) and the Pragjyotisha respectively.

Based on this trail of victories of Lalitaditiya, numerous scholars have located the Kambojas in the eastern Oxus country as immediate neighbors to Tukharas who were located in western Oxus country including the Bahlika Bactria.

Dr. Sircar observes: ‘Rajatrangini (4.165-166) places the Kambojas along with the Tukharas in the upper Oxus valley including the Balkh and Badakshan’ (Purana, Vol V, No 2, July 1963, The Land of Kamboja, p 252, Dr. D. C. Sircar).

Ramayana evidence

The Kishkindha Kanda of Valmiki Ramayana (200 BCE – 200 CE) mentions Shakas (Scythians), Kambojas, Yavanas (Greeks), and the Paradas as close neighbors in trans-Himalayan region i.e beyond Karakorum/Hindukush ranges.

The Yavanas here refer to the Bactrian Yavanas (in western Oxus country), and the Sakas here refer to the Sakas of Sogdiana/Jaxartes and beyond. The Vardas is the same Paradas (Hindu Polity, 1978, p 124, Dr. K. P. Jayswal; Goegraphical Data in Early Purana, 1972, p 165, 55 fn, Dr. M. R. Singh). The Paradas were located on river Sailoda in Sinkiang (MBH II.51.12; II.52.13; VI.87.7 etc) and probably as far as upper reaches of river Oxus and Jaxartes (Op cit, p 159-60, Dr. M. R. Singh). Thus, the Kamboja location in western Oxus country as neighbors to both the Yavanas and the Sakas is thus pretty much certain.

Sumerian evidence

The Mesopotamian mythology|Sumerian mythology|myth of Enmerker and the Lord of Aratta contains an old reference to Aratta people/country of late Vedic civilization|Vedic period. The region is stated to be located beyond Zagros towards eastern Iran and is stated to be the source of lapis lazuli. Obviously, this refers to Badakshan which, since remote antiquity, has been the only known source of lapis lazuli. The Aratta people are first mentioned in Baudhayana Shrautasutra (18.13; 18,44) and Bhaudhayana Dharamasutra (1.1.30). They belong to the north-west since they are bracketed with Gandharas. Hence they are close neighbors of the Gandharas. They are stated to be a despised people. Scholars say that Aratta probably is a (Prakrit) form of Vedic “A-rashtra” or Avestan|Avestic A-sara meaning without head/government. Geographically, this Vedic Aratta is located at the source of river Rasa in Pamirs.

The above text is based on Early Eastern Iran and the Atharvaveda (Persica-9, 1980, fn-3, Dr. M. Witzel). Investigators like Dr. Koenraad Elst, Col Cunningham, Dr. Buddha Parkash, etc also regard Aratta as Prkritic form of Vedic A-rashtra or Arashtraka meaning kingless or stateless (See: Evolution of Heroic Tradition in ancient Panjab, 1971, p 53, Dr. Buddha Parkash; Also see: The Age of Imperial Unity, History and Culture of Indian People, p 49, Ed Dr. R. C. Majumdar, Dr. A. D. Pusalkar).

Based on the above scenario, the Sumerian/Vedic Aratta can fairly be taken to be a popular form of Vedic A-rashtra, and therefore, it probably alludes to the kingless/Republican Kambojas|republican Kambojas of Badakshan/Pamirs. The region obviously lies in the trans-Himalaya (trans-Hindukush) area, which in Aitareya Brahmana is stated to be the land of republican people like the Uttara Kurus and Uttara Madras etc. The Kambojas being their immediate neighbors must, therefore, be located in/around this region.

Al-Idrisi’s evidence

Arabic geographer Al-Idrisi (1099-1166 CE), while writing on Badakshan, its flora (plants)|flora, its fauna (animals)|fauna, its scenic beauty, its quality horses & ponis, its precious stones and mineral wealth, etc— in the end, he states that Badakshan shared boundaries with Kanoj . The Kanoj of Idrisi, in fact, is the Sanskrit Kamboj. Due to the misplacement of dot, the Kamboj got changed to Kanoj in Persian language|Persian transcription. Al-Idrisi belonged to 11th c AD. Obviously, the boundaries of ancient Kamboj had considerably shrunken down at times of Idrisi so that he had to differentiate Badakshan from the Kamboj located in its contiguity i.e. Pamirs (Dr. Vidyalankara, Dr. Kamboj). Otherwise, also, the Kanoj of Idrisi can’t be the Kanauj of Uttar-Pradesh since Kanauj of Uttar-Pradesh does not share boundaries with Badakshan and it is also located over a thousand miles away from Badakshan.

Praja Bhatta’s evidence

Praja Bhatta, the author of fouth Rajatrangini while writing about the history of the Moghul dynasty in India calls emperor Babur as a Yavana king from Kamboja|Kambhoja.

tadaiva hastinapuryamebhrahemo nripeshavra || 223 ||
– (Raghu Nath Sinha, Shukarjatrangini tatha Rajatrangini Sangraha: p 110)

Since Vabur (Babur) was native of Fargana in Central Asia, which region is immediately to the north of Pamirs/Badakshan… the land of ancient Kambojas therefore, this medieval era evidence, furnishes us almost with the exact location of ancient Kamboja.

Thus evidence from Hiun Tsang, Kalidasa, Kalhana, Idrisi, and Parja Bhatta, etc all seems to locate the ancient Kamboja in eastern parts of Oxus country, to the north/north-west of Kashmir i.e in Pamirs-Badakshan. There are many more references in ancient Sanskrit literature which can be cited and also seem to place the Kambojas in Badakshan/Pamirs.

Suggested Read: Sub-Castes of Kamboj or Kamboh community

Conclusion

The above numerous ancient evidence amply supports the Trans-Hindukush region to be the original home of ancient Kambojas.

Dr. Aggarwala concluded: “The Kamboja as equivalent to Pamir-Badakshan satisfies all ancient references and data ” (Geographical Data in Panini’s Ashtadhyayi, Journal of Uttara Pradesha Historical Society, Vol XVI, part I, p 27, Dr V. S. Aggarwala)

This ancient Kamboja location in Pamir-Badakshan originally suggested by Dr. Christian Lassen, has also been endorsed by numerous eminent scholars like Dr. Jaychandra Vidyalankara, Dr. Moti Chandra, Dr. A. M Shastri, Dr. S. K. Chatterjee, G. A. Grierson, R. R. Pandey, Dr. D. Devahuti, Dr. B. S. Upadhyaya, Dr. M. R. Singh, Dr. J. L. Kamboj, Raymond Allchin, and others.

Kamboja versus Parama Kamboja

Ancient literary evidence shows that like The Kurus|Kuru/Uttarakuru, Madra/Uttaramadra, China/Parama-China, Yona/Parama-Yona, there were also two Kamboja settlements….one located in Pamir/Badakshan and beyond which was known as Parama-Kamboja and the second was located on the south of Hindukush in Paropamisadae region, as far as Rajauri in the west of Kashmir, which was known as Kamboja.

Mahabharata evidence

This existence of two Kamboja settlements is powerfully substantiated from Mahabharata verses (II.27.23-25) which specifically draw our attention to Kamboja and Parama-Kamboja people:

praguttara.n disha.n ye cha vasantyashritya dasyavah. |
nivasanti vane ye cha tansarvanajayatprabhuh. || 24 ||
LohanParama.Kambojan Rishikan uttarAnapi. |
sahita.nstanmaharaja vyajayatpakashasanih. || 25 ||
– (Mahabharata II.27.23-25)

The above scriptural text relates to Arjuna’s Digvijay expedition against the tribes located in the north-western parts of ancient India These verses attest two Kambojas…. one located as neighbors to the Daradas in cis-Hindukush region (Kamboja) and the second as a neighbor to the Lohas and Rishikas in the Trans-Hindukush/Transoxiana (Parama-Kamboja).

Thus: The historical truth is that there were two Kambojas.

Ptolemy’s evidence

The existence of two Kamboja town|settlements is also supported by Ptolemy’s Geography which references a geographical term Tambyzoi on the Oxus in Badakshan and also an Ambautai people located on the southern side of Hindukush in the Paropanisadae region (Geography 6.18.3; See map: McCrindle, p 8).

Eminent Indology|indologists like Dr. S. Levi (Indian Antiquary, 1923, p 54) and Dr. Michael Witzel (Electronic Journal of Vedic Studies, Vol. 5,1999, issue 1 (September)) have identified these Ptolemy|Ptolemian terms ‘Tambyzoi’ and ‘Ambautai’ with the Sanskrit Kamboja.

Evidence from Dasam-Granth

While referring to the invasion of Alexander the Great|Alexander of Macedon, Dasasam Granth, a seventeenth-century text of Punjab region|Panjab mentions Kambuj (Kabuj) as neighbors to the Kabulis and then the Kamboj as neighbors to the Kilmaka and China (Cheen ke) people. Kilmakas probably refers to the Mongol Kalmucks who lived in Central Asia|Central Asian Steppes. After the Kilmaks, the text makes reference to China (Cheen ke). Then it refers to Macheen (Manchuria) (Dasam Granth, 2024, Triya Chritra 217, verse 14, Trans. Narain Singh, Dr. Ajit Singh Aulakh).

Thus, the Dasam-Granth authors also seem to be aware of the existence of two ancient Kamboja settlements.

Galcha evidence

The Galcha dialect, the descendent of ancient Kamboji, is predominantly spoken on the north side of the Hindukush including the Pamirs. However, Yidga, a sub-dialect of Galcha Munjani, is found in Ludkoh on the southern side of Hindukush (Lingustic Survey of India, p 455, Dr. G. A. Grierson). This shows that a section of Kambojas had moved to the southern sides of the Hindukush as well, thus attesting two settlements of the Kambojas (Ancient Kamboja People and the Country, p 154, Dr. Kamboj).

Parama Kamboja

The Kambojas whom we see often associated with the Bahlikas in ancient
Sanskrit literature is, in fact, the Trans-Hindukush branch of the Kambojas known as Parama-Kambojas. These Kambojas are associated with the Lohas and Rishikas of trans-Hindukush.

The Rishikas have been identified with the Tukharas/Kushanas (Dr. V. S. Aggarwal, Dr. Jaychandra Vidyalanakar, Prof Stein, Dr. P. C. Bagchi, etc).

Obviously the Parama-Kambojas lived in what today comprises the Galcha speaking region of Central Asia. These Kambojas were allied with the Lohas and the Rishikas against Arjuna’s troops.

The Greek evidence designates the vast territory lying on the north of Hemodos as Scythia|Skythia, and to its south as India (Qv: Indika, Fragment 1, Diodorus II.35; Also: Annals and Antiquities, I, p 49, fn 6, James Tod).

Hemodos was name for Himalaya (Nonnos Dionysiaca 40.260).

Hemodos is also known as Himaos or Paropamisos, but Greeks generally called it Kaukasos i.e Caucasus which was Greek designation for Hindukush (Qv: Fragment IV, Strabo XV.i.II, p 689).

Himalaya of ancient texts extended from eastern ocean to western ocean and, thus included Hindukush and Karakoram ranges as well (Ref: Sumangavilasini,I.1; Geographical Data in Early Puranas, 1972, p 65).

The Scythia of the classical writings was the Sakadvipa of the Sanskrit texts.

This shows that the Parama Kambojas were located in Scythic cultural belt and hence obviously followed the Scythian culture.

Kamboja

The Kambojas whom we see aligned with the Daradas against Arjuna were the cis-Hindukush Kambojas.

These are also the Kambojas whom we often find listed with the Yavanas, Gandhars, and the Daradas. They find mention in Ashoka’s Edicts V and XIII:

Yone-Kambojesu…………………………………R.E. XIII

Like Ashoka’s Rock Edict XIII, the Shantparva section of Mahabharata too lists these Kambojas with the Gandharas and the Yavanas.

These are the same the Kambojas who are attested to have their political headquarters at Rajapura/Abhisara (modern Rajori-Poonch) and whom Karna had also earlier fought with and defeated some time before the Mahabhara war (Mahabharata 7/4/5).

– (MBH 7.4.5).

Mahabharta further attests that these cis-Hindukush Kambojas had followed republic|republican constitution.

With the passing of time, these cis-Hindukush regions appear to have come under Indian cultural influence. This probably is the reason as to why the ancient Kambojas are attested to have both Indian as well as Iranian affinities.

Kambojas in Archosia

Later, some sections of Kambojas had moved still further onto Arachosia, which fact is attested from Shar-i-Kuna inscription of Ashoka found in Kandahar in which the Aramaic version of the inscription is said to have been intended for the Kambojas.

In his discussion of the Ashokan Greco-Aramaic inscription from Kandahar, Prof E. Benveniste suggests that the Armaic part of the inscription may have been addressed to the Kambojas in that region, though no mention of either the Yonas or the Kambojas has been made in the text of the inscription.

Dr. Michael Witzel holds similar views and locates his Kambojas from Kabol valley down to Arachosia (Persica-9, p 92, fn 81).

See also

• Kambojas
• Parama Kambojas
• Uttara Madras
• Uttara Kurus
• Khasas
• Language and ethnicity of Kambojas
• Yavanas
• Scythians
• Indo-Scythians
• Sakas

List of references

• Mahabharata
• Ramayana
• Puranas
• Raghuvamsa of Kalidasa
• Rajtrangini of Kalhana
• Rajatrangini of Prajabhatta
• Land of Kambojas, Puranas, Vol V, No 2, July 1963, Dr. D C Sircar
• Kamboja, Purana, Vol VI, No 1, Jan 1964, Dr. D. C. Sircar
• Kamboja Janapada, Vol VI, No 1, Jan 1964, Dr. V. S. Aggarwala
• Identification of Kamboja, Purana, Vol V, No 2, July 1963, Dr. V. S. Aggarwala
• Location of Kamboja, Purana, VI, No 1, Jan 1964, K. D. Sethna
• Hunas, Yavanas and Kambojas, I Indian Historical Quarterly, XXVI-2, 1950, Dr. S. B. Chaudhury
• Geographical Text of the Puranas, A further Critical Study, Purana Vol VI, No I, Feb 1962, C. A. Lewis
• The Cambridge Ancient History, Vol 4, John Boardman
• Journal Asiatique, Prof E. Benveniste
• Early Eastern Iran and Atharvaveda, Persica-9, 1980
• Problems of Ancient India, 2000, K. D. Sethna
• Geographical Data in the Early Puranas, A Critical Study, Dr. M. R. Singh
• Ancient Kamboja, People and the Country, 1981, Dr. J. L. Kamboj
• Political History of Ancient India, 1996, Dr. H. C. Raychaudhury, Dr. B. N. Mukerjee
• Bhartya Itihaas ki Ruprekha, Dr. J. C. Vidyalnkara
• Bharatya Bhumi aur uske Nivaasi, 1930, J. C. Dr. Vidyalnkara
• Bhartya Itihaas ki Mimansa, Dr. J. C. Vidyalnkara
• Linguistic Survey of India, Vol X, 1921, Dr. G. A. Grierson
• Journal of Royal Asiatic Society
• Some Kshatrya Tribes of Ancient India, 1924, Dr. B. C. Law
• India as Known to Panini, Dr. V. S. Aggarwala
• Geographical and Economical Studies in the Mahabharata, Dr. Moti Chandra
• Ancient India, J. W. McCrindle, Trans/edited by Dr. Majumdar 1927
• Central Asiatic Provinces of Maurya Empire, Dr. H. C. Seth
• The Cultural Heritage of India, Dr. S. K. Chatterjee
• These Kamboj People, 1979, K. S. Dardi

The post Location of Kambojas first appeared on TheKamboj.

Family background and early life

Bhai Tehal Singh was born on Diwali Night of 1875, Dhanju (Kamboj) family of village Nizampur, District Amritsar. His father was Sardar Chanda Singh Dhanju and mother Sardarani Rukman Kaur Dhanju. The family moved to Chak No 38, Village Nizampur Deva Singh Wala, District Sheikhupur during the colonization of Lower Chenab Bar in the early years of the 19th century. Bhai Tehal Singh went to Malaya in 1902 and for some time he worked as a watchman in Kualalumpur but had to return to India in 1909 due to some family issues. He again left for Malaya in 1911 but due to the death of his father in 1915, he had to come back again in 1915.

In the cause of Sikhism

Soon after his second return from Malaya, Bhai Tehal Singh took Amrit-pan and jumped into the Sikh Gurdwara Reform Movement. He played a very active role to awaken the migrant Sikh farmers of the Canal Colony, Sheikhupura, and spread the message of Sikh Gurus in numerous villages around Nizampur Deva Singh Wala. He participated in the Political Conference of Dharowal as well as in the Movement started by the Sikh Community to liberate Gurdwara Sacha Sauda Chuharkana and Gurdwara Tarn Taran from the control of Mohants. Bhai Tehal Singh had joined the squad which went to liberate Gurdwara Tarn Taran from the Mahant control on January 26, 1921, and was badly injured in the brick-bats thrown at the Jatha volunteers by the pujaris. He also volunteered in the morcha launched by Sikhs in connection with the Gurdwara Rikab Ganj wall in Delhi.

Libration of Gurdawara Nankana Sahib

But his most active and memorable contribution is noticeable in the liberation of Gurdwara Nankana Sahib from Mahant Narain Dass. On January 24, members of the Akali Dal including Master Tara Singh, Harbans Singh Attari, Master Sundar Singh Lyallpuri, Teja Singh Samundari, Harchand Singh, Kartar Singh Jhabbar, Bhai Dalip Singh Lyallpuri, Jaswant Singh Jhabal, Sardul Singh Kavishar, etc. convened a meeting in the “Akali” office, Lyallpur [4] and decided to hold a Panthik Diwan on March 4, 5, and 6, 1921 in Nankana to take control of the Gurdawara complex from Mahant Narain Das. The Akali leaders got the news through their detectives that the Mahant had devised a murderous plan to invite the Akali leaders at Gurdawara Nankana Sahib on March 5 and have them all killed. This news incensed the Sikhs greatly. To foil Mahant’s foul designs, hot-blooded Sikh leaders including Jathedar Kartar Singh Jhabbar, Bhai Buta Singh Lyallpuri, Bhai Lachhman Singh Dharowali, Bhai Tehal Singh Nizam Deva Singh wall, etc. held a meeting on February 17, 1921, at Gurdawara Sacha Sauda and decided to lead a Shaheedi Jatha to Gurdawara Nankana Sahib on February 29, 1921, and seize its control from the Mahant prior to the Panthik Diwan. The planning to send Bhai Buta Singh Lyallpuri directly to Nankana Sahib on February 19, 1921, while two Jathas would be organized under Bhai Lachhman Singh Dharowali and Bhai Kartar Singh Jhabbar which would meet and unite into a single Jatha at Chandar kot jhal on February 19, 1921 (evening). From there onwards, the unified Jatha would proceed to Nankana Sahib in the pal of night and reach Gurdawara Nankana Sahib early morning (nectral hours) of February 20 and seize control of the Gurdawara.

Enthused and imbued by the spirit to do something for the Sikh Panth, Jathedar Bhai Tehal Singh extensively toured numerous villages of Chak No 80, No 38, No 18 and No 10 comprising Nizampur Deva Singh Wala, Mula Singh Wala, Chelewala, Dalla Chand Singh, Thothian, Dhanuwal, Bohoru, etc. which were all inhabited by the Kamboj colonists from district Amritsar. He was able to collect a Jatha (squad) of about 150 Sikh recruits, majority of whom from the Kamboj community of the region. This Jatha was merged with the Jatha of 23 Sikhs brought by Jathedar Bhai Lachhman Singh Dharowali. After performing Ardas (Sikh prayer) on February 19, 1921, the combined Jatha set on march towards Gurdawara Nankana Sahib under the overall commandership of Jathedar Lachhman Singh Dharowali. When the Jatha reached Chandar kot jhal, some of the volunteers decided to stop and wait for the other Jatha from Jathedar Kartar Singh Jhabbar to join as decided in on February 17 meeting. At this very moment, Jathedar Bhai Tehal Singh thrust himself forward saying: “Dear Khalsa ji, we don’t want to wait for anybody. We have taken our resolve at the prayer (Ardaas) and it is imperative for us to move forward now.”. The Jatha resumed its journey thence-afterward following Jathedar Bhai Tehal Singh and continuing its onwards march reciting Shabad Gurbani all through the night. On February 20, 1921, early morning when the Jatha had just entered the outer skirts of Nankana City near Brick-kilns (Bhattha), Chaudhury Pal Singh Layalpuri brought and conveyed a message from Bhai Dalip Singh Sangla to Jathedar Lachhman Singh Dharowali urging him to suspend the march. Chaudhury also gripped Jathedar Bhai Lachhman Singh from behind to stop him. Jathedar Lacchman Singh had great regard for Bhai Dalip Singh Sangla and thus agreed to disband the Jatha but Jathedar Bhai Tehal Singh once again thrust himself to pull Chaudhury Pal Singh away from Jathedar Lachhman Singh’s body and spoke thus: “Khalsa Ji, it is time not to stop but to move now. We started from our homes with commitments made under Ardas (prayer) to achieve martyrdom. It is very un-Singh-like to suspend the march and return home…..Today is also a very special day for us since it coincides with the birthday of Guru Har Rai Ji who, though possessed army and weapons, yet did not use them in spite of numerous provocations from his enemies……The worst the Mahant could do is kill us, but who is afraid of death?”. And he further reminded the volunteers to remain peaceful and avoid any provocation and act of retaliation.

Enthused by the speech of Jathedar Bhai Tehal Singh, the entire Shaheedi Jatha including Jathedar Bhai Lacchamn Singh Dharowali resumed the march following Bhai Tehal Singh. At about 5.00 AM when the Jatha was quite close to the Gurdawara complex, another horseman messenger, Bhai Waryama Singh (Ram Singh?), arrived with a letter from the Akali leadership. In vain did he too try to persuade Jathedar Bhai Tehal Singh and the Jatha to return. Jathedar Bhai Tehal Singh continued to lead the Jatha and walk towards the Gurdwara. Bhai Lachhman Singh and others repeatedly requested him to relent but determined Bhai Tehal Singh stuck to his Ardas. The Jatha soon entered Darshni Deohri of the Gurdwara Nankana Sahib at about 6.00 AM, February 20, 1921. While some of the devotees from the death squad took their seats inside the Prakash Asthan, others sat on the platform and the Baran dari. Jathedar Bhai Lachhman Singh Dharowali sat on Guru’s ’Taabiya’ (Behind Guru Granth Sahib).

The Mahant had got the news of the Jatha’s arrival at Chander kot on the 19th February evening. He had gathered his men at night and briefed them about their duties. After the Jatha had sat down, the Mahant signaled his men to carry out the predetermined plan. They closed the main gate and started firing from rooftops. Twenty-six Singhs became martyrs to those bullets in the courtyard while another sixty or so sitting inside the Darbar Sahib became targets of bullets. When the Mahant’s men saw no one moving, they came down with swords and choppers. Any Singh they found breathing was cut to pieces. Thus 86 Jatha Singhs including Jathedar Bhai Tehal Singh of Nizam Deva Singh Wala and Jathedar Bhai Lachhman Singh of Dharowali achieved supreme martyrdom for the glory of the Sikh Panth. The next day, February 21, 1921, Mr King, Commissioner Lahore handed over the keys of the Gurdawara complex to Sardar Harbans Singh. Thus, the peaceful Sikhs had won a decisive and glorious battle against the corrupt Mahant backed by a powerful British Imperialist bureaucracy.

Statistics on fatalities

There are different versions on the number of fatalities in this holocaust. Some writers put the death figures at 120, 150, or even 200. The government reports placed the death figures at 126. Police inspector Bachan Singh had put the number at 156. The report by Nankana Sahib Committee published in Shaheedi Jeewan however, placed the deaths at 86 and also listed the strength of the Shaheedi Jatha at 200. It seems that, besides Shaheedi Jatha Singhs, many non-participant devotees and others staying within Gurdwara also fell victim to Mahant’s barbarism.

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Later, some sections of the trans-Hindu Kush Kambojas moved to the southern side of the Hindukush and planted colonies in Kunar/Swat and as far as Rajauri in Kashmir. The Kambojas are attested to have had Indian as well as Iranian affinities (Macdonnel, Keith, W. K. Fraser, M. C. Gillet, etc).

Etymology of Kamboja

Kamboja (or Kambuja) is the name of an ancient Indo-Iranian tribe of Indo-European family, believed to be located originally in Pamirs and Badakshan in Central Asia. The Sanskrit name Kamboja is also sometimes found written as Kambuja as in Vedic texts like Paraskara Grhya Sutra (2.1.23). Kambojas is the plural form of Kamboja.

The etymology of Kamboja or Kambuja is unclear. There are several views regarding how the name Kamboja/Kambuja may have originated.

• Probably from the name of legendary Indo-Iranian warrior named Kamboja, (placed at 12th generation from Swayambhuva Manu) of Indian traditions. This Kamboja had won the prized Khadaga (Divine Sword) from Kuvalashava, the celebrated Monarch|king of Kosala ( MBH 12/166/77). It is probable that Kamboja of Shantiparva (Mahabharata) was some very earlier Kambujiya or Kambujiya |Kamboujiya of Persian traditions.

• Yasaka of seventh century BCE has attempted to etymologize Kamboja by defining it as Kambal.bhojah and Kamaniya.bhojah. According to Nirukuta (II/2), the Kambojas enjoy kambalah (blankets) i.e they are Kambal.bhojah, and also they enjoy beautiful (kamaniya) things i.e they are ‘kamaniya.bhojah’. Hence they are called Kambojas.

• According to scholars like Dr. Moti Chandra, Kamaniya.bhoja of Yasaka literally means Handsome Bhoja. Now Bhoja is an aspirated Sanskrit equivalent of Iranian Boja and it means ‘king’ (Dr. Pirat, Dr. K. Elst). This suggests that Kambojas may have been so-called because they were a very handsome race, or else because their kings were very handsome. This view is abundantly reinforced by Valmiki Ramayana (1/55/2) as well as several verses of Mahabharata (MBH 7/23/43; 7/82/74; 8/56/113-114) etc which strongly testify that the ancient Kambojas and their princes were very handsome.

• According to another view, the name Kamboja derives from expression Kam+Boja, where ‘Kam’ implies region and ‘Boja’ implies owner, lord, or king. Thus the Kambojas were the Owners, Kings, or Lords of a certain region or country called Kam, hence they were called Kam.boja or Kam.bhoja (Dr. H. C. Seth). The affix Kam reflected in the Kama valley lying between Khyber Pass and Jalalabad, the place names like Kama-daka, Kamma-Shilman, Kama-Bela of Kabol, the Kamdesh/ Kambrom, Kamich, Kama and Kamu of Kunar/Bashgul valleys as also the vast expanses of a region called Kazal-Kam and Kara-Kam lying on either side of Oxus, north of Afghanistan, may truly reinforce this view. It is important to note that ancient Kamboja was located precisely in/around or contiguous to these Kam localities.

• Scholars like Casey suppose that Kambuja lineage of the ruling family of ancient Cambodia originated from their legendary patriarch figure called Svayambhuva Kambu. Per Casey, etymologically: Kambu+ja => Kambuja, where ‘ja’ in Sanskrit is said to mean son or descendent..hence Kambujas = descendants of Kambu. On similar lines, some people etymologize Sanskrit Kamboja as Kambo+ja arguing that the name of Indo-Iranian Kambojas may have eponymously originated from some ancient patriarchic figure known as Kambo. The Kambu as the name of an Asura (Iranian) clan is attested in ancient Hindu texts like Markendeya Purana (8.1-6) and Devi Mahatam (5.28.1-12), where the Kambu (Kamboja) clan is portrayed in the clash with the Indo-Aryans. It is notable that King Ashoka ‘s Rock Edicts (3rd century BCE) located in Peshawer also write Kamboy (i.e Kambo) for Sanskrit Kamboj. It is also notable that terms Kambo and Kambu have also been used in medieval era Muslim writings for the Kamboj population of greater Panjab.

• A more acceptable view is that the name of the tribe and their country had originated eponymously from their illustrious ancient warrior king called Kamboja. This legendary Kamboja warrior had won the prized Daivi Khadaga (Divine Sword) from celebrated king Kuvalashava of Kosala ( MBH 12/166/77). The sword legend of Mahabharata points to very remote antiquity since king Kuvalashava, the contemporary of this Kamboja, has been placed at the twelfth generation down from Swayambhuva Manu of the Hindu traditions (Ancient Indian Historical Traditions, pp 114 ff, Dr. P. E. Pargiter). It is now accepted that the royal name Kambujiya (or Kamboujiya) is the Iranian version of Sanskrit Kamboja or Greek Cambyses and, it has been a very popular name among the ancient Iranians. It is probable that the legendary warrior Kamboja referenced in Shantiparava (Mahabharata) was some earlier Kambujiya from the royal line of ancient Iranian Aryans, who had given his name to his clan.

Pronunciation

• k uh m b ai j
  

  Noun

  Kamboja (plural: Kambojas)

  • Camboja is the Portuguese language|Portuguese name for Cambodia.

  • Kamboja is also the Indonesian name for Cambodia.

  • Kamboja also refers to:

    1. Name of an ancient Indo-Iranian warrior clan of Indo-European family.

    2. Name of the ancient nation founded and ruled by Kambojas.

    3. The prince of the Kamboja Nation or Tribe (Panini, IV.1.168-175).

    4. A descendant of the Kamboja Kshatriyas (Panini, IV.1.168-175).

    5. A horse raised and bred in ancient Kamboja (also Kambojaka, Kamboji) (See: Halayudh Kosha).

    6. An elephant native to, or coming from, Kamboja (also Kambu) (See: Nanaratha.manjari-421).

    7. Silver or gold native to, or coming from Kamboja (also Kambu).

    8. Name of a conch or shell native to Kamboja (also Kambu).

    9. Name of Supari or Punnag (Rottleria tinctoria) native to or coming from Kamboja (See: Shabd.rattan.samanyavakosha).

    10. Name of Somavalak or Karanj native to or coming from Kamboja (See: Shabd.rattan.samanyavakosha).

    11. Name of Ayurvedic herbal medicine Mashaparni and Hingparni, imported from Kamboja (also called Kamboji) (See: Shabd.rattan.samanyavakosha).

    12. The name of an ancient Raaga/Raagini (musical mode) originated in Kamboja country (also called Kamboji, Kambhoji & Kambodi). See Majestic Kamboji

    13. A gold or silver bracelet, or bracelet in general (also Kambu).

    14. Name of a mountain located in ancient Kamboja (Afghanistan), famous for its Kambu or Kambuka silver (Kautiliya Arthashastra, 02.13.10). Silver mines of Anderab, Wakhan and other locations in Badakshan were noted during Arabic rule (Geographical and Economical Studies in the Mahabharata, Upayana Parava, Journal of U.P. Historical Research Society, Vol XVI, Part II, p 46, Dr. Moti Chandra). Therefore, Kambu appears to be the name of a range of the Hindukush mountains in south-east Badakshan.

    15. Kamboji: the language of the ancient Kambojas.

  Adjective

  Kamboja (no comparative or superlative)

  1. Born in, coming from or relating to Kamboja or the Kambojas.

  Some Time/Space Variants of “Kamboja”

  • Kaamboja (In the Ramayana, Mahabharata and Vedic civilization|Vedic literature, etc., hence Kaamboj).
  • Kambhoja (Southern Indian texts, as in Kautiliya’s Arthashastra, hence Kambhoj).
  • Kaambhoja (In Southern Indian versions of ancient Sanskrit texts, hence Kaambhoj).
  • Kumbhoja (Same as Kambhoja; the name of an ancient town in Maharashtra; also, the name of an ancient Kamboja sage referenced in some recensions of the Ramayana).
  • Camboja (Common variant spellings).
  • Kambuja (as in dakshinatah Kambujaa.naam Vasisthaa.naam: See Paraskara Grhya-Sutram (2.1.23)).
  • Kambuj (one from Kambuja, like a Kamboj is from Kamboja).
  • Kaanboja (a variant of Kamboja; See Triya Chritra 217/verse 14 of Chritropakhyana of Dasam Granth; Hence Kaanboj). See also pages 21-23 of [http://http://www.gobindsadan.org/institute/dasam/pdf/v5_1.pdf].
  • Kanboj (variant of Kamboj).
  • Kanbuj (as in a coin: Kharal-putras Kanbuj Raspag: See Bharat ke Prachin Mudrank, by Swami Om Nand ji Sarasvati, 1973, Rohtak. Apparently Kanbuj is a variant of Kambuj/Kambuja, since m easily becomes n in Indo-Aryan languages, e.g Kambujiya = ‘Kanbujiya).
  • Kabuj (See Triya Chritra 217/verse 14 of the Charitropakhyana of Dasam Granth Sahib. Dasam Granth attests the term Kabuj as well as Kaanboj).
  • Cambuja (Variant spellings of Kambuja).
  • Kamboza (As in the name of the Kamboza-thadi Palace of Bayintnaung, Myanmar).
  • Kamodza, (as in Kamodza-radza referenced in the tenth century Sanskrit-Tibetan Formulary [Ed J. Hacklin, Formulair sanskrit-tibetain du xe siecle, 59, 1.16; See also Ancient Kamboja in Iran and Islam, p 66, Dr H. W. Bailey])
  • Kamoz, Caumoje, Camoje (Pushtu names for a clan of the Siah-Posh Kafirs of the Hindukush).
  • Kamtoz (Another Pushtu name for a Katir clan of the Siah-Posh Kafirs of the Hindukush. Said to be a variant of Kamboz).
  • Kambu (As in the name of an Asura clan, in conflict with Vedic Aryans, as referenced in (Markendeya Purana (8.1-6), Devi Mahatam (5.28.1-12)).
  • Kaaboja (See Luders’ Inscriptions No 176, 472. It references a Kamboja Buddhist Bhikshu from Nandinagar of ancient Kamboja).
  • Kabojha or Kabojhiya or Kabhojika (In ancient Sinhalese cave inscriptions).
  • Khamboja or Khaamboja ((Sometimes) Southern Indian spellings of Kamboja).
  • Khamboj (from Khamboja).
  • Kamboda, Kambhoda (alternative name for Kamboja or Kambhoja Raga; also Kambodi or Kambhodi).
  • Kambojaka or Kambojika (Buddhist texts).
  • Kamboika, Kamboi (name of a “landlocked port” town in Gujarat. Tenth century Grant records of Chalukya rulers show it as Kamboika (See Indian Antiquary VI, 1877, pp 191-92). The name is said to be a corruption of Pali Kambojika or Kambojaka.
  • Kapisha (equivalent to Kamboja, as in the Ramayanamanjri by Pt Kshmendra of Kashmir.)
  • Kau-fu (equivalent to Kambu; the Kamboja of Hiuen Tsiang: Dr. R. K. Mukerjee, Dr. Law).
  • Kieu-feou (name of Kamboja in the Chinese language|Chinese recension of Tathagata Grhya-Sutra (Ratnakutsangraha).
  • Kam-po-ce or Kam-po-ji (name of Kamboja in the Tibetan recension of Tathagata Grhya-Sutra (Ratnakutsangraha).
  • Kan-po-chih (as in the writings of Chinese traveller Chou Ta-kuan (1296 A.D.))
  • Kampu-chih (ancient Burmese name for Kamboja.)
  • Kamuia, Kamuio (See Inscriptions A2, A3, E1/E’ of Mathura Lion Capital; See also: [http://depts.washington.edu/ebmp/etext.php?cki=CKI0048].)
  • Kambocha (as in Ashoka’s Rock Edicts of Bhubneshwar, Orissa).
  • Kambosh (as in the Chidambram inscriptions of Tamil-Nadu.)
  • Kabusha (as in the Buddhist text Mahamayuri; see also Indian Antiquaries, 52, part 2, 1923, S Levi)
  • Kalbhoj (as in the name of prince Kalbhoj, eighth ruler of the Guhilot Dynasty and founder of the Mewar Dynasty of Rajasthan. Probably a variant of Kambhoj, since in Indo-Aryan languages|Indo-Aryan languages, the consonant M can easily interchange with N and then L.)
  • Komdei (a Ptolemy|Ptolemian name for Komuda (?) or Komdesh/Kamdesh?; from Kambodesh(?), probably “Kambojdesh”.)
  • Kamboya or Kamboy (modern Kamboh; Shahbazgarhi Edicts of king Ashoka; also in Jain canon Uttaradhyana-Sutra 11/16.)
  • Kamboi & Kamoi (as in some ancient Sikh writings, like those of Giani Gian Singh. cf Kamboy of Ashoka’s Shabaazgarhi Edicts).
  • Kamboh or Kanboh (as in medieval Muslim writings)
  • Kambuh or Kanbuh (variants of Kamboh/Kanboh. In medieval Muslim writings).
  • Kambho (obviously from Kambhoj).
  • Kumbho (same as Kambho, obviously from Kumbhoj).
  • Kumboh (as in The Martial Races of India, p 251, Sir George Fletcher MacMunn. Same as Kamboh).
  • Kamo (“Ultra-prakrit/vulgate” form of Kamboj, used in the illiterate circles of Punjab region|Panjab).
  • Komoi (a Ptolemian name for a tribe north of Bactria/Badakshan in Central Asia. Perhaps from Kamboi, which may be an alternative of Kamboika / Kamboyika /Kambojika).
  • Tambyzoi (a Ptolemian name for a region on the Oxus/Badakshan, north of Hindukush, said to be a poor transliteration of Sanskrit Kamboja (Dr. S Levi).)
  • Ambautai (from Kambautai, Ptolemian transliteration for Kamboja, a people/region in Paropamisadae, south of Hindukush (Dr. M. Witzel).
  • Kambojan (adjectival use of Kamboja)
  • Sanskrit Kamboja appears as K.b.u.ji.i.y, Kabujiya or perhaps Kabaujiya/Kaboujiya and K ambujiya or perhaps Kambaujiya ( OR with -n- in place of -m- as Kanbujiya or Kanbaujiya) of Old Persian Empire|Persian inscriptions, and Cambyses of Greek language|Greek writings. The same name appears as C-n-b-n-z-y in Aramaic, Kambuzia in Assyrian, Kambythet in Egyptian language|Egyptian, Kam-bu-zi-ya or Ka-am-bu-zi-ya in Akkadian language|Akkadian, Kan-bu-zi-ia or Kan-bu-si-ya in Elamite, and Kanpuziya in Susa|Susian language (cf: Ancient Kamboja in Iran and Islam, p 69, Dr. H. W. Bailey). It appears to have been quite a popular name among the ancient Iranians, of whom the ancient Kambojas are said to have formed a clan.

  References

  • http://en.wikipedia.org/wiki/Kamboj
  • http://en.wikipedia.org/wiki/Kamboja
  • http://en.wikipedia.org/wiki/Kambojas

   

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