À l’ombre des grands temples d’Angkor, la découverte en 1920 d’un petit édicule à stèle nommé Prasat Ong Mong dut paraître un peu anecdotique à son auteur, Henri Marchal. Pourtant, les travaux de George Cœdès, de Georges Trouvé et plus tard de Christophe Pottier allaient montrer que ce petit édifice appartenait à une fondation bouddhique importante, le Saugatāśrama, l’un des quatre grands āśrama fondés par Yaśovarman Ier à la fin du IXe siècle et, que loin d’être isolé, il était implanté au sein d’une vaste enceinte rectangulaire.Curieusement, bien que les textes comme les dimensions du site laissaient présager qu’il s’agissait d’une fondation importante et dynamique, en l’absence de fouille, nous n’en avions jusqu’à présent qu’une vision très partielle. Le culte des divinités, le logement et l’approvisionnement d’une communauté, l’enseignement, la copie de manuscrits, etc. sont pourtant autant d’activités nécessitant un équipement et des infrastructures nombreuses et diversifiéesEn reprenant les archives, en proposant une nouvelle analyse des inscriptions et en confrontant ces sources aux données que nous avons collectées au cours de trois campagnes de fouille, nous nous proposons de faire la lumière sur ce Saugatāśrama. Nous essayons notamment de déterminer les activités qui y prenaient place, les infrastructures qui le caractérisaient et les différentes phases de son occupation, tout en le comparant aux autres Yaśodharāśrama d’Angkor afin de vérifier s’ils suivaient le même plan, quelle que soit leur obédience.Ce travail constitue une étape indispensable pour la compréhension des āśrama de Yaśovarman Ier, grande fondation royale répétitive entreprise au moment de l’installation de la capitale à Yaśodharapura / Angkor et pendant une période charnière pour la constitution de l’empire khmer. / In the shadow of the great temples of Angkor, the discovery in 1920 of a small stela aedicule named Prasat Ong Mong must have seemed trivial to Henri Marchal, the scholar who first documented the shrine. However, the works of George Cœdes, Georges Trouvé and later Christophe Pottier demonstrated that this small building formed part of an important Buddhist foundation, the Saugatāśrama, one of four great āśramas founded by Yaśovarman I at the end of the ninth century. Far from being an isolated shrine, the aedicule was constructed within a vast rectangular enclosure.Although the texts and large dimensions of the site suggested that it served as an important and dynamic foundation, in the absence of excavation, our understanding of the complex remained woefully incomplete and partial. The worship of divinities, the housing of devotees, the amassing of provisions to sustain the community, religious instruction, and the copying of manuscripts, along with other activities, all required a wide range of equipment and supporting infrastructures.By reexamining the archives, proposing novel interpretations of the inscriptions, and comparing these sources with the archaeological data we collected during three excavation campaigns, the dissertation sheds important new light on the Saugatāśrama. More specifically, we attempt a reconstruction of the activities that took place within the āśrama, the infrastructure that defined the hermitage, and its different phases of occupation. This course of analysis was complemented and enriched by comparing the Saugatāśrama with the other Yaśodharāśrama of Angkor in order to test whether they followed the same plan, regardless of their religious denomination.This work constitutes an essential first step in better understanding the āśrama of Yaśovarman I, a large, royal foundation consisting of numerous and seemingly standardized hermitages established at the time of the capital’s installation in Yaśodharapura / Angkor during the pivotal period of the consolidation of the Khmer Empire.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-04T17:45:55Z No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:46:35Z (GMT) No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) / Made available in DSpace on 2016-04-24T03:46:35Z (GMT). No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) Previous issue date: 2013-06-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / É objetivo desta Dissertação investigar os princípios que regem o sistema varṇa-āśrama da tradição hindu, tal como presente na obra Leis de Manu (Mānava-Dharmaśāstra). O sistema varṇa-āśrama combina de forma orgânica os ideais de estratificação sócio-ocupacional (varṇa) e de etapa de vida (āśrama). A qualificação e a descrição desses ideais envolvem argumentos de caráter mítico-religioso e de caráter racional-sociológico. Em outras palavras, pretende-se esmiuçar, a partir da referida obra, explicações racionais que estabeleçam exigências para a funcionalidade da sociedade segundo fins práticos necessários à manutenção da mesma, e, por outro lado, explicações meta-racionais, imbuídas de uma fundamentação religiosa, cujas ações seriam orientadas para fins transcendentais segundo a prescrição de injunções rituais e/ou a busca por bens espirituais, valendo-se de ambos os tipos de explicação enquanto categorias modernas de entendimento e compreensão do sistema varṇa-āśrama, numa abordagem externa ao contexto de surgimento das Leis de Manu (Mānava- Dharmaśāstra). Além disso, a Dissertação reflete também o esforço inédito de compreensão direta do texto original em sânscrito a partir do referencial linguístico-cultural da língua portuguesa. / The aim of this Dissertation is the investigation of the principles which govern the varṇaāśrama system of Hindu tradition as it is present in the Laws of Manu (Mānava- Dharmaśāstra). The varṇa-āśrama system arranges organically the ideals of sociooccupational stratification (varṇa) and stages of life (āśrama). The qualification and description of these ideals involve mythical-religious and rational-sociological arguments. In other words, it is intended here some enquiry into the aforesaid source looking for rational explanations which establish some exigencies for the society’s functionality according to practical purposes necessary to its maintenance, and, on the other hand, for meta-rational explanations, religiously grounded and whose actions would be orientated towards transcendental purposes according to prescribed ritual injunctions and/or the search for spiritual goods, drawing upon both types of explanation as modern categories of understanding and comprehension towards varṇa-āśrama system, in an outside approach to the context of the Laws of Manu’s (Mānava-Dharmaśāstra) emergence. Furthermore, the Dissertation also reflects a brand new effort of direct comprehension of the original Sanskrit text from the point of the cultural-linguistic reference of Portuguese language.