Gandharva

Last update: December 5, 2023

In Hinduism, the gandharva (Sanskrit: गन्धर्व, gandharva, Kannada: ಗಂಧರ್ವ, Tamil: கந்தர்வர், Telugu: గంధర్వ) are cited in the Vedas. They are male spirits of nature, the husband of the Apsaras. Some of them are partly animals, most often birds or horses. They possess impressive musical and vocal talents. They are the guardians of the Soma and, through their music, they entertain the gods in their palaces. Gandharva is synonymous with a singer at the court of the gods. In Hindu theology, Gandharva play the role of messengers between the gods and humans. They are widely mentioned in the epic poem of Mahābhārata; they are associated with the deva (as dancers and singers) and with the yaksha, as powerful warriors. 

Note: We do not give a plural to the term gandharva and we do not capitalize it except in quotations. 

There are two types of quotations from the gandharva in Angkorian epigraphy: praise, in Sanskrit, and lists of temple servants, in Old Khmer.

In her Old Khmer - French-English Dictionary, Saveros Pou gives the following definition of gandharva: "Male singers with a harmonious voice, employed in divine service". There are, through time and the various texts, various spellings of this term: gandharva or gandharvva in pre-Angkorian Khmer, gandhabb in modern Khmer.

The stele of Pràsàt Tor (K. 692) is a praise to King Javavarmadeva, who is probably Jayavarman VII since the date corresponds to his reign, whatever the interpretation, 1189 or 1195 A.D. The stanza XLI, describes the gandharva as singers of praise.

XLI.* The Gandharva liked to sing to heaven the glory that this (king) drew from his sacrifices; princes, the one he drew from his moderation in raising taxes; women, the one he drew from his beauty; enemy kings, the one he drew from a punishment appropriate to the offense and in no way in contradiction (with it); this is undoubtedly why the worlds make this harmonious, powerful and pleasant song heard.

*From G. Cœdès, BEFEO, Inscriptions du Cambodge, Volume 1, 1937, p.245.

The stele of Ban T'at T'ong (K. 697) probably dates from the reign of Içanavarman II (ca. 925 CE). George Cœdès translates gandharvāḥ by "musicians", a default translation because their role is not attested. They could also be singers or singer-musicians.

Sanskrit text

VII*  (13) bhairivādyā - gandharvāḥ             gandhakaṃ puṣpacitravā

         (14) pūjātriṣkāla ityuktaṃ                     tasmāt sārassvatin dadat

Translation

VII. Drums, wind instruments - - - musicians (gandharvāḥ), perfumes - - - flowers, he gave all this to Sarasvatī for the celebration of the cult at the three moments (of the day).

*From G. Cœdès, BEFEO, Inscriptions du Cambodge, Volume 7, 1964, p.95, 97.

The inscription K. 659 was published and translated by George Cœdès in his Volume V of "Inscriptions du Cambodge". 

In the introduction, G. Cœdès writes: "Pràsàt O Roṃduol is a tower located 5 kilometers southwest of the village of Kantûot in Mlu Prei. It was first visited by H. Parmentier in 1929. The northern pedestal of the eastern gate received an inscription of 30 Khmer lines followed by 2 Sanskrit ones. The well-preserved text reproduces a royal ordinance of 890 ç. (968 A.D.), the first year of the reign of Jayavarman V, relating to royalties and the land and movable property of an Çivalinga". (Original in French. Our translation)

Here is the text fragment concerning music and dance (K.659:17):

tūryya tiṇ toṇ rām cryaṅ gandharvva hūdūka çikharā

In order to better understand the context, the entire segment 17 is presented below:

"1 I (measure) of husked rice for daily sacrifice, daily ablution accessories, pançagavya, melted butter, curdled milk, milk, molasses, coconut, perfume, ointment, light, incense, betel, areca nuts, string and percussion music, dance, singing, musicians (gandharvva), tambourines (hūdūka), çikharā." (Original in French. Our translation)

Once again, G. Cœdès translates gandharvva by "musicians", a flawed translation because their role is not attested. They could also be singers or singer-musicians.

The inscription known as Kok Roka (K.155) is entirely in Old Khmer. Its provenance is uncertain. It is dated to the 7^th-8^th centuries given the typology of its writing. It is an enumeration of the servants of the temple. We give here the names of all the musicians of the temple (all men) at the time of its foundation, and in which the term gandharvva appears:

(7&8)* cvai | vā lve | vā kaṃpoñ | vā kanyas | vā sugata | gandharvva vā vaṇçigīta | vā kan-et | vā karān | vā tpit | vā kanren | vā tvāṅ.

*From G. Cœdès, BEFEO, Inscriptions du Cambodge, Volume 5, 1953, p. 65:7.

Other entries mention the term :

• vā gandharvva (musician's name): K. 129, (pre-Angkorian), Inscriptions of Cambodia II, 83:2.
• gandharvva : K. 324b, 9th c., New Inscriptions of Cambodia II, 65:9.
• tūryya gandharvva śikharā thmaṅ huduga: K.356, 10th c., BEFEO XLIII, 10:18.