Hindu temples IN VIETNAM

[Guest guest]

Hindu temples IN VIETNAM

 

The Editor, Aum Muruga Journal

 

1. basic Facts on Vietnam

 

1.1 Geography

http://www.geocities.com/Athens/2583/toivietna.htm

Vietnam stretches over 1600km along the eastern coast of Indo-China

Peninsula. The country's land area is 326,797sq. km. This makes it

slightly larger than Italy and a bit smaller than Japan. Vietnam has

3451km of coastline and 3818km of land borders: 1555km with Laos,

1281km with China and 982km with Cambodia. Three-quarters of the

country consist of mountains and hills, the highest of which is

3143m high Fansipan in the Hoang Lien Mountains in the far north-

west. The Truong Son Mountains, which form the Central Highlands,

run almost the full length of Vietnam along its border with Laos and

Cambodia. The largest metropolis is Ho Chi Minh City (Saigon)

followed by Hanoi (capital) Haiphong and Danang.

 

1.2 Climate

 

Vietnam has a remarkable diverse climate because of its wide range

of latitudes and altitude. Although the entire country lies in the

tropics and subtropics, local conditions vary from frosty winter in

the far northern hills to year-round, sub-equatorial warmth in the

Mekong Delta. In Ho Chi Minh City, the average annual temperature is

27oC. In April, daily highs are usually in the low 30s. In January,

the daily lows average 21oC. Average humidity is 80% and annual

rainfall averages 1979mm.

 

1.3 Population and People

 

In 1997, Vietnam's population reached 76.5 million, making it the

13th populous country in the world. Eight-four percent of the

population is ethnic-Vietnamese, 2% is ethnic-Chinese and the rest

is made up of over 50 ethno-linguistic groups.

 

Evidences indicate that in Saigon (presently Ho Chi Minh City) the

Indian population, mainly from South India was of a significant

number in the past. Almost all of South Vietnam's Indian population,

most of whose roots were in southern India, left 1975 after

reunification. The remaining community in Ho Chi Minh City worships

at the Mariamman Hindu Temple and the Central Mosque. (Within the

last few years, the many Indians are coming back for business

purposes).

 

Vietnam population is very well educated. Vietnam's literacy rate

was estimated at 82%, although official figures put it even higher

at 95%. Four great philosophies and religions have shaped the

spiritual life of the Vietnamese people: Confucianism, Taoism,

Buddhism and Christianity.

 

1.4 Tamils in Vietnam

 

A tiny and almost forgotten minority group are the Tamils, whose

ancestors came from tiny French enclaves like Pondicherry and

Karikal along the south coast of India. Their small community in Ho

Chi Minh City, now only a few thousand. In the late 19th century the

Tamil immigrants from the French colonies of South India erected the

Mariamman Temple in Saigon.

 

Like small ethnic groups anywhere in the world, the minority peoples

of Vietnam continue to struggle against absorption into mainstream

society. Meager economic opportunities in the countryside have drawn

many minority people to urban areas where they must adopt to the

ways of the late 20th century. But, another force is also at work.

Since the early 1960s, the communist regime in Hanoi has endeavoured

to integrate minority groups into the dominant Viet population.

However, parents continue to teach native minority traditions at

home as many of Vietnam's ethnic groups reach the verge of

extinction.

 

1.5 Cultural Practice: Ancestor Worship

 

Vietnamese ancestor worship based on the belief that the soul lives

on after death and becomes the protector of its descendants. Because

of the influence of the spirits of one's ancestors exert on the

living, it is not only shameful for them to be upset or restless,

but downright dangerous. A soul with no descendants is doomed to

eternal wandering because it will not receive homage.

 

Traditionally, the Vietnamese venerate and honour the spirits of

their ancestors regularly, especially on the anniversary of the

death, when sacrifices offered to both the god of the household and

the spirit of the ancestors. To request intercession for success in

business or on behalf of a sick child, sacrifices and prayers are

offered to the ancestor spirits. The ancestors are informed on

occasions of family joy or sorrow, such as weddings, success of

examination or death.

 

Three major religious festivals are celebrated to remember the dead.

The first is the Holiday of the Dead (Thanh Minh). This falls in the

fifth day of the third moon. In this day, people pay solemn visits

to graves of deceased relatives, specially tidied up a few days

before, and makes offerings of food, flowers, joss sticks and votive

papers. The second is the Summer Solstice Day (Doan Ngu). This falls

on the fifth day of the fifth moon. On this day, offerings are made

to spirits, ghosts and the God of Death's ward off epidemics. Human

effigies are burned to satisfy the requirements of the God of Death

for souls to staff his army. The third festival is the Wandering

Souls Day (Trung Nguyen). This falls on the fifteenth day of the

seventh moon. This is the second largest Vietnamese festival of the

year. Offerings of food and gifts are made in homes and pagodas for

the wandering souls of the forgotten dead.

 

2. Pre-history of Vietnam

 

>From the 1st to 6th centuries AD, Vietnam was part of the Indianised

kingdom of Funan, which produced notably refined art and

architecture. The Funanese constructed an elaborate system of canals

which were used for both transportation and the irrigation of wet

rice agriculture. In mid-6th century, Funan was attacked by the pre-

Angkorian Kingdom of Chenla, which gradually absorbed the territory

of Funana into its own.

 

The Hindu kingdom of Champa appeared around present-day Danang in

the late 2nd century. Like Funan, it became Indianised by lively

commercial relations with India and through the immigration of

Indian literati and priests. Brilliant examples of Cham sculpture

can be seen in the Cham Museum in Danang.

 

During the Chinese rule from 200 BC to 938 AD, Vietnam was a key

port of call on the sea route between China and India. The

Vietnamese were introduced to Confucianism and Taoism by Chinese

scholars who came to Vietnam as administrators and refugees. Indians

sailing eastward brought Theravada (Hiayana) Buddhism to the Red

River Delta while, Chinese travellers introduced Mahayana Buddhism.

Buddhist monks carried with them the scientific and medical

knowledge of the civilisations of India and China; as a result,

Vietnamese Buddhists soon counted among their own great doctors,

botanists and scholars.

 

2.1 Kingdom of Champa

 

The kingdom of Champa flourished from the 2nd to the 15th centuries.

It first appeared around present-day Danang and later by 8th century

spread south to what is now Nha Trang and Phan Rang. The Cham

adopted Hinduism, employed Sanskrit as a sacred language and

borrowed heavily from Indian art. One of the most stunning sights in

Hoi An area is My Son, Vietnam'###### important Cham site. During

the centuries when Tra Kieu (then known as Simhapura) served as the

political capital of Champa. Dong Dong (then known as Indrapura)

served as the Cham's religious centre.

 

My Son was the site of the most important Cham intellectual and

religious centre, and also may have served as a burial place for

Cham monarchs. My Son is considered to be Champa's counterpart to

the grand cities of south-east Asia's other Indian-influenced

civilsations: Agkor (Cambodia), Bagan (Myanmar), Aythaya (Thailand)

and Borobudur (Java).

 

My Son became a religious centre under King Bhadravarman in the late

4th century and was occupied until 13th century. Most temples were

dedicated to Cham kings associated with divinities, especially

Shiva, who was regarded as the founder and protector of Champa's

dynasties. The main sanctuary was dedicated to Bhadresvara, which is

a contraction of the name of King Bhadravarman, who built the first

temple at My Son, combined with '-esvara', which means Siva.

 

The linga inside was discovered during excavations in 1985. The 8th

century was used to worship Shiva portrayed in human form rather

than in the form of linga. Inside is an altar where a statue of

Shiva, now in the Cham Museum in Danang used to stand. In the

Museum, the objects displayed include a large panel of Shiva dancing

on a platform above the bull Nandi. To Shiva's left is his son

Skanda (under a tree), his wife Uma and a worshipper. To Shiva's

right is a dancing saint and two musicians under a tree, one with

two drums, the other with a flute. The display also include a finely

carved lion - symbol of the power of the king (the lion was believed

to be an incarnation of Vishnu and the protector of kings).

 

2.2 Hinduism in Early Vietnam

 

Champa was profoundly influenced by Hinduism and many of the Cham

towers, built as Hindu sanctuaries, containing lingas that are still

worshipped by ethnic-Vietnamese and ethnic-Chinese alike. After the

fall of Champa in the 15th century, most Chams who remained in

Vietnam became Muslims, but continued to practice various Brahmic

rituals and customs.

 

2.3 Hindu Gods found in Cham Museum

 

Cham Museum is founded in 1915 by the Ecole Francaise d'Esreme

Orient. It has the open-air collection of Cham sculptures in the

finest in the world. Many of the sandstone carvings (altars, lingas,

garudas, ganeshas, saraswathy, sea monster makara, elephant-lion

Gajasimha, and images of Shiva, Brahma and Vishnu) and altar

ornaments are breathtaking; making this a place you can visit again

and again.

 

The four scenes carved around the base of the 7th century Tra Kieu

Altar tell part of the Ramayana epic and are influenced by the

Amaravati style of South India:

 

Scene A (16 characters) tells the story of Prince Rama, who broke

the sacred bow (Rudra) at the citadel of Videha thus winning the

right to wed King Janaka's daughter, Princess Sita.

 

Scene B (16 characters) shows the ambassadors sent by King Janaka to

Prince Rama's father, King Dasaratha, at Ayodhya. The emissaries

inform King Dasaratha of the exploits of his sons, present him with

gifts and invite to Videha to celebrate his son's wedding.

 

Scene C (18 characters) shows the royal wedding ceremony (including

three Prince Rama's brothers, who are marrying Princess Sita's

cousins).

 

In Scene D, 11 apsaras (heavenly maidens) dance and present flowers

to the newlyweds under the guidance of the two gandhara musicians

who appear to the beginning of Scene A.

 

2.4 Hindu Gods in Po Klong Gari Cham Towers

 

Phan Rang-Thao Cham's famous landmark is Po Klong Garai, also known

as Po Klong Girai (girai means dragon). The four brick towers,

constructed at the end of the 13th century during the reign of Cham

monarch Jaya Simhabarman III, were bult as Hindu temples and stand

on a brick platform at the top of Cho''k Hala, a crumbling granite

hill covered with some of the most ornery cacti this side of the Rio

Grande.

 

Over the entrance to the largest tower (the kalan, or sanctuary) is

a carving of a dancing Shiva with six arms. This bas-relief is known

locally as Po Klaun Tri - The Guardian of the Temple-Tower - and is

famous for its beauty. Inside the vestibule is a statue of the bull

Nandi (also known as Kapil Ox), symbol of the agricultural

productivity of the countryside. Under the main tower is a mukhu-

linga, a linga with a painted human face on it. A wooden pyramid has

been constructed above the mukha-linga. On the nearby hill is a rock

with an inscription from the year 1050 commemorating the erection of

a linga by a Cham prince.

 

The Kate New Year is celebrated at the towers in the seventh month

of the Cham calender (around October). The festival commemorates

ancestors, Cham national heros and Gods such as goddess Po Ino Nagar

who assisted the Chams with their farming. On the eve of the

festival, a procession guarded by the mountain people of Tay Nguyen

carries King Po Kloong Garai's clothing to accompaniment of

traditional music. The procession lasts until mid-night. The

following morning the garments are carried to the tower., once again

accompanied by music along with banners, flags, singing and

dancing,. Notables, dignitaries and village elders follow behind.

This colourful ceremony continues into the afternoon. The Cham's New

Year celebrations then carry on for the rest of the month as they

attend parties and visit friend and relatives. The Cham also use

this time to pray for good fortune.

 

2.5 Hindu Gods in Po Nagar Cham Tower

 

The Cham towers of Po Nagar, also known as Thap Ba (the Lady of the

City), were built between the 7th and 12th centuries. The site was

used for Hindu worship as early as 2nd century AD. Today, both

ethnic-Chinese and ethnic-Buddhists come to Po Nagar to pray and

make offering according to their respective traditions.

 

There are many stone slabs found throughout the complexes, most of

which relate history or religion proving great insight into the

spiritual life and social structure of the Chams. Originally the

complex covered an area of 500 sq. m. and there were seven or eight

towers, four of which remain. All the temples face east, as did the

original entrance to the complex, which is to the right as you

ascend the hillock. In centuries past, a person coming to pray

passed through the pillared mandapa (meditation hall), 10 pillars of

which can still be seen, before proceeding up the staircase to the

towers.

 

The 23m high North Tower (Thap Chinh), with its terraced pyramidal

roof, vaulted interior masonry and vestibule, is a superb example of

Cham architecture. One of the tallest Cham towers, it was built in

817 AD by Pangra, a minister of King Harivarman I, after the

original temples here were sacked and burned. the raiders also

carried off a linga made of precious metal. In 918 AD King

Indravaraman III placed a gold mukha-linga in the North Tower, but

it too was taken, this time by the Khmers. This attern of statues

being destroyed or stolen and then replaced continued for some time

until 965 AD when King Jaya Indravarman I replaced the gold mukha-

linga with a stone figure of Uma - a shakti, or feminine

manifestation of Shiva - which remains to this day.

 

Above the entrance to the North Tower, two musicians flak a dancing

four-armed Shiva, one of whose feet on the head of the bull Nandi.

The sandstone door-posts covered with inscriptions, are parts of the

walls of the vestibule. A gong and a drum stand under the pyramid-

shaped ceiling of the antechamber. In the 28m high pyramidal main

chamber there is a black stone statue of the goddess Uma (in the

shape of Bhagavati) with ten arms; two of which are hidden under her

vest. She is seated leaning back against some sort of monstrous

animal.

 

The Central Tower (Thap Nam) was built partly of recycled bricks in

the 12th century on the site of a structure dating the 7th century.

It is less finely constructed than the other towers and has little

ornamentation; the pyramidal roof lacks terracing or pilasters. The

interior altars were once covered with silver. There is a linga

inside the main chamber.

 

The South Tower (Mieu Dong Nam), at one time dedicated to Shiva,

still shelters a linga. The richly ornamented North-West Tower (Thap

Tay Bac) was originally dedicated to Ganesha. The pyramid-shaped

summit of the roof of the North-West Tower has disappeared. The West

Tower, of which almost nothing remains, was constructed by King

Vikrantavarman during the first half of the 9th century.

 

3. Muslims and Hindus in Vietnam

 

There are small groups of Muslims and Hindus in Vietnam. Most of

them are Chams, one of the country's largest ethnic groups, who are

almost equally divided between the two. The vast majority of Chams

live along the coastal plain between Nha Trang and Phan Thiet or in

Ho Chi Minh City which has both a mosque and three Hindu temples.

Cham Hindus call themselves Balamons, a sect that traces it roots

back to the ancient Kingdom of Champa which drew cultural and

religious inspiration from Khmers Hindus who began the construction

of Angkok Wat.

 

Muslims and Hindus Chams live in separate villages within the same

communes; they rarely intermarry and they celebrate separate

festivals. One of the emblems of their religious harmony is the fact

that they produce "forbidden food" for one another; te Muslims do

not eat pork but raise pigs for the Hindus, whilst the Hindus do not

eat beef but they raise cattle for the Muslims!

 

4. Hindu Temples in

 

Ho Chi Minh City, vietnam

 

4.1 History of Indians in Vietnam

 

By 1867, the French had captured the southern third of Vietnam,

carving a colony called Chochinchina and establishing a capital at

the river port of Saigon. The French developed the foundation for

modern infrastructure with the construction of highways, railroads,

port facilities, telegraph networks, post offices and banks. In late

19th century, the French brought the Tamils from the tiny French

enclaves like Pondicherry and Karikal along the south coast of

India. They were engaged in the development of Vietnam. Later the

Tamils from the Chettiar community (Nagartar) came to Vietnam

especially for money lending business

 

Apart from conducting business, Nagartars were religious and build

Hindu temples for their religious practices. In the late 19th and

early 20th centuries, Nagartars spread Hinduism in South-East Asia.

Initially some temples were built for their exclusive use but later

they were opened to the public. Their interests in the field of

education and maintenance of temples are well documented.

 

4.2 Origin of Hindu Temples

 

The Hindu temples in Ho Chi Minh City (Saigon) are over 100 years.

In the late 19th century, the Tamils came from Pondicherry

constructed the Mariammam Temple with a raja goopuram. Similarly, in

mid 20th century Nagartars built two Hindu temples, namely Sri

Thendayutthapani Temple and Sunbramaniar Temple, using Indian

craftsmen, builders and sculptors. Similar to the ancient temples in

India, these temples followed the principles of temple building. All

three temples have large sized halls (mandapams) and inner and outer

circumferences. All three temples are in close proximity in Ho Chi

Minh City (Saigon).

 

During the Vietnam war, the unfavourable economic and political

situations in South Vietnam caused the exodus of Nagartars. Some of

them had Vietnamese wifes. Their offsprings have pure tamil names

but they are unable to speak or write in Tamil.

 

4.3 Management of the Temples

 

In April 1975, after the reunification, the socialist government of

Vietnam shut the places of worship, including the Hindu temples.

Some temples premises were used as factories. I was told that the

flat-roof of one Hindu temple was used to dry fish for export. The

temples lost all its valuable jewelleries. Around 1993, the temples

re-opened for worship as the result of the negotiations between

India and Vietnam at the diplomatic level. In one temple, the flags

of India and Vietnam are at the entrance, to reinforce the

friendship between these two countries.

 

Caretakers, appointed by the Vietnamese authorities, manage the

Hindu temples. The appointments are subject to annual renewal. There

are no priests in these temples to conduct regular pujas in a proper

manner. The caretakers or their assistants are acting as priests in

chanting slokas and performing arathi. The devotees receive vibuthi

and prasadam. It is against the temple regulations to accept money

directly from the devotees. However, the devotees could make

donation into the till box. Since there is no external financial

support to the temples, all temple expenses are met from the till

collection.

 

The Mariamman Temple is enjoying a healthy income. Many locals

believe in the sacred power of Mariamman and regularly coming to

this temple. Other two temples are struggling to meet the expenses

due to poor attendance. Sometimes, the Indians expatriate community

collects funds to meet the needs of these temples. In one temple,

the flat roof leaks badly and the walls are damaged. With the

gradual increase in the Indian expatriate population all three

temples could expect more financial support in the future.

 

Tamil devotional songs are continuously played in cassettes in two

temples, although Tamil was not understood by many devotees. The

decorations of the deities and joss sticks used are similar to those

in Chinese temples. The devotees offer flowers and fruits and burn

joss sticks, both straight and spiral shaped. Devotees remove their

shoes before entering the temples to maintain the purity of the

temple.

 

One of the attractions in the temples is the presence of a number of

colourfully painted vahanas for utsava murthis. They may be either

made in Vietnam by the Indian craftsmen or brought in from India.

 

4.4 Subramaniam Temple

 

Subramaian Temple is located at 98, Nam Ky Khor Nglina Street,

District 1, Ho Chi Minh City. It is in the central business district

of Ho Chi Minh City. No historical data available to indicate the

year of construction of this temple but the installation of the

Navagrahas was carried out in 1928.

 

The main deity is Lord Muruga with Valli and Deivayaani on his right

and left sides, respectively. Lord Ganesh is located on the right

side of Muruga. Rahu and Ketu are at the right and left sides of

Lord Ganesh. Mouse is placed in-front of Lord Ganesh. Behind the

mouse, a palli pedum (sacrificing platform) is situated. On the left

side of Muruga, Lord Venkatesh is with Goddess Luxshmi and Andarl on

His sides.

 

Vasantha Mandapam for Utsava Murthis is located at the right side of

the entrance. Just outside the graphagraham, well-dressed guardian

Idumpan (first person to perform Kavadi to Lord Muruga) shrine is

located. Near the temple entrance, a picture of Bala Krishna is

housed in a specially made colourful gopurm structure. Red painted

horse vahanam is in the main hall of the temple.

 

The special feature of this temple is the presence of Navagrahas at

the right hand side of temple in a tiled platform. Nine grahas are

dressed with different coloured silk clothes. Flowers and joss

sticks are kept in porcelain containers. Pictures of Shiva, Muruga,

Luxshmi, Saraswathy and Krishna are also found in the temple.

 

Ramasaamy, the caretaker of this temple, was unable to speak in

English or in Tamil. His son is Ramassayana. Ramassamy's father is a

chettiar and his mother is a Vietnamese. His two sisters, Luxshmi

and Sitha, are living in the central part of Vietnam. Ramasaamy had

Swami Shivananda's book on Shiva Worship and his son told me that

his father use this book for daily prayers. There are several

devotional songs books in Tamil donated by the visiting devotees

from Singapore and India.

 

4.5 Mariamman Hindu Temple

 

The following description from a book on Vietnam provides some

information on the Mariamman temple.

 

Mariamman Hindu Temple, the only (?) Hindu temple still in use in Ho

Chi Minh City (Saigon) is a little piece of southern India in the

centre of Saigon. Though there are only 50 to 60 Hindus in Saigon -

all of them Tamils - this temple, known in Vietnamese as Chua Ba

Mariamman, is also considered sacred by many ethnic-Vietnamese and

ethnic-Chinese. Indeed, it is reputed to have miraculous powers. The

temple was built at the end of 19th century and dedicated to the

Hindu Goddess Mariamman.

 

The lion (Simma Vahanam) to the left of the entrance used to be

carried around Saigon in a street procession every autumn. In the

shrine in the middle of the temple is Mariamman, flanked by her

guardians - Maduraiveeran (to her left) and Pechiamman (to her

right). In front of the figure of Mariamman are two lingas.

Favourite offerings placed nearby often joss sticks, jasmine, lilies

and gladioli. The wooden stairs, on the left as you enter the

building, lead to the roof, where you'll find two colourful towers

covered with innumerable figures of lions, goddesses and guardians.

 

After reunification in April 1975, the government took over the

temple and turned part of it into a factory for joss sticks. Another

section was occupied by a company producing seafood export - the

seafood was dried in the sun on the roof. The whole temple is to be

returned to the local Hindu community.

 

Mariamman Temple is only three blocks west of Ben Thanh Market, at

45 D Truong Dinh. It is open from 7 am to 7 pm daily. Take off your

shoes before stepping onto the slightly raised platform.

 

The main deity of this temple is Goddess Mariamman, another aspect

of Parvathy. As the mother of universe, Parvathy is amma and prayed

as Amman. Utsapa amman is placed next to the main deity. During the

festivals she is placed on the Simha vahana and taken on procession

along the roads of Ho Chi Minh City.

 

In addition, my observations are as follows: At the outer hall,

Goddess Amman's (Parvathy) sons Ganesha and Muruga are on her right

and left, respectively. The Rajagopuram of this temple is about 12m

high with a number of statues. Colourful statues of Amman, Luxshmi,

Ganesha, Muruga, angels and dancing girls decorate the entrance of

the inner hall.

 

The attractive features of this temple are the beautifully

sculptured Amman in her different forms as well as other deities.

They are located permanently on the surround outer walls of the

temple. They include Nadarajar, Param Sivam, Brahman, Mahavishnu,

Kaliamma, Biramasakthi, Samundi, Thirumagal, Mageswari, Meenadchi,

Valambigai, Andal, Kamadchiamman, Karumari-amman, Sivagami and

Parvathy with Murugan in her lap.

 

Iyaaswamy Devar from Tamil Nadu is the caretaker of this temple.

Devotees experienced the power of Mariamman for a number of years.

Hence, this temple is most popular with the locals. This temple is

now taking the necessary steps to bring a priest from India to

conduct proper puja in a regular basis. I was told that with many

others like Mr. Chidambaram from Tamil Nadu has shown significant

interest in the temple affairs.

 

4.6 Sri Thendayyutthapani Temple

 

Sri Thendayutthapani temple is located at 66 Ton That Thiep, Quan 1

(District 1), Ho Chi Minh City. At the entrance of the temple, the

writings on the name board indicate are as follows:

 

CHU AN GIAO

 

HINDU TEMPLE

 

SRI THENDAY YUTTHAPANI TEMPLE

 

66 Ton That Thiep, Phuong Ben Nghe,

 

Quan 1, Ho Chi Minh City

 

Inside the temple, the regulations of the temple, both in Vietnamese

and English, are displayed. The writings in English are as follows:

 

 

The Hindus Sri Thendayyutthapani Temple worshipping devotees are

advised to comply with the religious belief.

 

 

Opening hours from 6 am to 7 pm specially on the first day 15th

(lunar calendar) and on Hindu festive days are extended until 8 pm.

 

 

The Temple management holds in high esteem those who pay a visit to

this sacred shrine and as well as for the believers.

 

 

Personnel of this Temple are not authorised to receive any amount of

money offered by the visitors or to accept any tips (Please drop

your offering in the charity box).

 

 

Everybody is requested to protect the temple property located in

shrine and in the environment.

 

 

Please observe order, keep silence, make no noise that will

interfere with worship and others.

 

 

Please do not enter the Almighty shrine through the inner sanctum.

 

THANKS FOR YOUR COMPLIANCE WITH THE ABOVE REGULATIONS.

 

 

Board of Management,

 

 

Nov. 15th, 1993.

 

Beautiful gopurum is on the flat roof of the temple. The statues of

several Hindu gods and goddesses are on all sides of the gopurum.

The following main scene were well carved and painted at the bottom

level of the gopurum:

 

 

Four handed Subramanya seated with Valli (blue coloured indicated

her hunter race) and Deivayanai on his right and left sides and a

snake and peacock in front of Muruga.

 

 

Siva with Parvathy and Ganesha on his left and right sides and a

mouse in front of Ganesha,

 

 

Blue coloured Rama holding a bow in his hand with Sita and Luxmana

on his left and right sides and Hanuman sitting at the foot of Rama.

 

 

Brahma (four faces and four hands) with his consort Saraswathy.

 

On the top level of gopurum, the following carved figures can be

seen:

 

 

Arumugaswamy (Muruga with six faces) sitting with Valli and

Deivayanai.

 

 

Shiva on a sitting position with one leg down and resting on a demon.

 

 

Mahavishnu in sitting position with his consort Luxshimi.

 

In addition to these carvings, there are several other statues were

present. Several peacocks, Idumpan and other guardian figures etc.

The main deity of this temple is Thendayatthapani (another name for

Lord Muruga) with spear (Vel) in his hand. In front of the arthimula

deity, shrines for Lord Shiva and Lord Krishna are located on the

left and right sides, respectively. On walls of the temple, very big

framed pictures of Mahathma Ghandi, Swami Vivekanada, Rabindranath

Tagr, Thiruvalluvar, Abdul Kalam Azad, Nehru, Mahavishu. Narayana on

Garuda and Palani anadavar are found. Another attraction in this

temple is the presence of four beautifully painted vahanas

(vehicles) to take the deities on procession during festival days.

They are yellow cow, swinging red horse, brown sheep and fiercely

looking Idumpan. The pictures of four Saiva saints namely,

Thirugnanasampathar, Thirunavukarasar, Sundarar and Manicavasagar

are placed for the prayers. This temple has both inner and outer

paths for the devotees to go around the deities.

 

Muthiah is the caretaker of the Sri Thendayutthapani temple. I spoke

to his father, Mr. Palanivelu aged 78 yrs. He speaks fluent Tamil

amd his parents are Subbiah Chettiyar and Umayarl. He is married to

a Vietnamese and has three children, Muttiah, Subramanium and

Arunachalam. The whole family is dedicated to the temple service.

Mr. Palanivelu spoke to me in length about the difficulties his

children faced in getting jobs and managing the temple.

 

5. Concluding Remarks

 

It is an unforgettable experience for me to see three Hindu temples

in Ho Chi Minh City in Vietnam. These beautiful temples are the

treasures of the Hindus. Since the Indian population is not large

enough, these temples are struggling to meet the maintenance

expenses. Most of the devotees visiting these temples are

Vietnamese. There is no official financial support to these temples

and there are no priests in these temples. It is the responsibility

of the Hindu community in Vietnam to look after these temples. The

political set-up in Vietnam is different to other countries and this

has some effect on temple management.

 

With the Divine powers of Lord Muruga and Divine Mother Mariamma I

have no doubt that these temples will flourish in the future. All

Hindus must pay a visit to these temples in Vietnam whenever they

get the opportunity to go to Vietnam. Vietnam is now welcoming

foreigners for joint-venture projects.

 

Reference

 

 

Mason Florence and Robert Storey, Vietnam, Lonely Planet

Publication., 1999.

 

 

Joseph R Yogerst, Vietnam, Prentice-Hall Travel, 1993.

 

This article is courtesy of Aum Muruga Journal