Influence of Indian Religion on Vietnam

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Influence of Indian Religion on Vietnam

INFLUENCE OF INDIAN RELIGION ON NINH THUAN

CHAM BA LA MON CULTURE

By Phan Quoc Anh

 

(Extracted from the magazine " Ninh Thuan culture and art" No. 9 /

2001 signed 0866 -8655)

"Buddhism also has a certain role in Cham people, but Siva sect has

been always considered as the national religion. According to the

statistics of Palumus, in total of 128 steles found out in Cham Pa,

there were 92 ones of Siva sect and Deities of Siva sect, 3 ones of

Visnu sect, 5 ones of Brahma sect and 7 ones of Buddhism."

 

http://www.ninhthuanpt.com.vn/English/NinhThuan/Lichsu_vanhoa/Lichsu_0

2.htm

 

 

1. In ancient South – east Asian area, the culture of Champa

religion deeply contained the culture of Indian religion. Those

cultural factors contributed to enrich Vietnamese cultural picture

and make Viet Nam become a mini South – east Asean. Today, Indian

religions such as : Balamon, Buddhism, Hinduism, Islam have impressed

on Cham people's mental life.

 

Although being influenced by Indian religions, Cham people

still have a long – standing native culture because their culture is

belonged to South – east Asean one. So, Indian religions penetrating

into Cham culture are nationalized.

 

2. Indian religions are propagated to South – east Asean by

two ways : waterway and road ; of which a way is from Coromadel coast

of India, through Malacca channel to Ma Lai archipelago and another

way is from At Xan to Myanmar, through Me kong River valley to Chan

Lap and Cham Pa.

 

2.1 At present, scientists haven't found out documents of

propagating Indian religions to Champa yet. Documents of archaeology,

specially Champa steles have shown that Indian religions got in Cham

Pa royal dynasty very early, even as soon as Champa was found in the

year 192, Champa built royalty State combining with spiritual power.

The evidence showing the first age Buddhism was propagated to Champa

is Vo Canh stele. This stele was in 3rd - 4th century and discovered

near by Kauthara (Nha Trang). According to Doctor Ngo Van Doanh, Vo

Canh stele is the first and oldest material evidence in South – east

Asean about Buddhism.

 

Second evidence talking about the beginning of Buddhism in

Champa is bronze statue of Buddhism. It was in the epoch from 4th

century to 6th one and discovered in vestigial area of Buddhism in

Dong Duong.

 

In the year 1901, French archaeologists discovered 229

statues of Buddhism in Buddhistic cloister in Dong Duong. At present,

statues and pieces of sculpture concerning with Buddhism are

numerously displayed in Cham museum at Da Nang. Some Chinese historic

materials noted Cham Pa is a nation of Buddha.

 

2.2 Chinese historic materials have shown that Balamon sect

was entered into Champa very early. Four steles of Buddhistic script

in 7th century were discovered in Quang Nam and Phu Yen in

Bhadresvaravamin reign. Three ones of them allowed the fief of this

Deity. And My Son stele showed the respect for Mahesvara, Uma,

Brahma, Visnu. To 7th century, Hindusism, specially Siva sect became

the orthodox religion of Champa Kings. And My Son vestigial area was

taken shape. From Lam Ap to Hoan Vuong dynasty ( from 2nd to 9th

century) Balamon and Hindusism were always respected. Steles in this

time proved importance of Siva sect.

 

2.3 As well as Buddhism and Siva, Visnu sect was also

respected by many reigns. Three steles ( 2 of Indravarman 1 and 1 of

Vikrantavarman 3) discovered in Phan Rang mainly talked about Visnu

sect.

 

2.4 In summary, through over 12 centuries, Cham people have

constinuously considered Indian religions as their religions (

Following time, Champa has additionally received Islam and

nationalized to Bani sect). Champa doesn't distinguish religions.

They have received many Indian religions peacefully and

spontaneously. Cham Pa culture has accepted all : spiritual

philosophic thoughts, mercifulness of Buddhism, love of Visnu, caste

discrimination of Balamon and violence of Siva. The culture of Indian

religion has much influenced on spiritual life of Cham people. It has

directed to the identicalness of human, universe, and spirit...and

created Cham cultural character containing both the culture of Indian

religion and the culture of South – east Asean. So, it has enriched

Vietnamese cultural character.

 

3. As well as the human earliest civilization, Indian

religions have much influenced to Cham culture. Those influences may

be found in spiritual life, customs, literature, art, architecture,

sculpture, writing system .etc. of Cham people. When receiving

achievements of Indian civilization, Cham people have combined it

with the native art. This combination has made Cham art become

original and symbolic in South – east Asean. Besides, Cham culture

has also received the culture of Khome, Giava and Dai Viet.

 

3.1 Cham old architecture has mainly remained temples and

towers. If including two large architectural areas, namely My Son and

Dong Duong; through Quang Nam to Binh Thuan, there are 19 tower areas

with 40 architectural designs existing and having the epoch from 9th

to 16th century. Cham Pa old tower was influenced by Indian religion

because it shaped reduced Meru moutain (another name is yellow

mountain lying in the side of Himalaya). Today, the tower group

having been relatively perfect is Poklong Girai (or Cham tower) in

Ninh Thuan. Seeing from outside, Cham tower is a multistage

structure. Last stage is the cover of space, outside is decorated

images lying between upper edge and below edge. Stages in series

gradually reduce to the top. Each stage has designs containing many

different styles. In Poklong Girai tower, each stage has a stone Siva

statue, and on the top of the tower, there is an oval stone with the

spiky head toward the sky.

 

Large temples and towers of Cham people concentrate in big

centers such as: My Son holy land, Vijaya area, Kauthara and

Pandurangara areas worshiping Hinduism Deities as : Brahma, Visnu,

Siva. Cham people call Cham towers " Kalan" (It means that towers,

royal tombs and tower groups worshiping Deities are combined with

royal tombs worshiping Kings as: Po Tam tower worshiping Po Tam King

in Phan Ri - Binh Thuan, Porome and Poklong Girai towers worshiping

Porome and Poklong Girai Kings in Ninh Thuan).

 

So, when towers and temples have been entered into Cham Pa,

they worship not only Deities but also Kings or ancestors. Cham Pa

steles showed that Cham people erected temples of their ancestors in

form of Deities. Some statues of Kings' faces as Poklong Girai,

Porome have been stuck on linga tree ( or Mukhlinga) and worshiped in

tower. From here, beliefs of worshiping Kings – Deities have been

formed and combined with the worship of Siva's symbol in Cham towers.

 

Besides architectural areas of Balamon and Indian religion,

Cham Pa is also a very important sculptural and architectural area –

it's Dong duong Buddhism area (Quang Nam) built in the year 875 of

Indravarman Dynasty and described as " a city which was splendidly

decorated and beautiful as the city of Indra".

 

Within eight centuries, Cham people has built many temples, towers

with different styles. At present, a little of towers and towers'

ruins have remained in comparision with the fomer ones but they are

still precious gems of Vietnamese and South-East Asian ancient

architecture.

 

3.2 In South-East Asia, there are three great sculptures namely

Giava, Khõme, and Cham. At present, when people appreciate Champa

ancient statutes, they give out many different ideas. Most of fine

art researchers admit original extraordinary beauty of Dong Duong

artistic style appreciated completely like Cham. Cham sculpture art

field has deeply effected by India but it has still contained Cham

cultural features. Apsara angel dancer (curling in water) has

slender, lissom appearance who embodies dancing art, Indian sculture

art and many other countries' art; but by Cham artists' skillful

hands, Apsara becomes a symbol contained all peculiar beauties of

Cham women. She does not have big chest like Indian Apsara that is

origined from holy great mother worship belief. So, Champa ancient

sculture has been both influenced deeply by Indian religion and

impressed by Cham native culture. Besides, It has creation,

development to form its own personality. Therefore, we should not

conclude Cham culture being a shadow of India one.

 

Cham sculpture art works mainly reserve for religion, particularly

Buddhism and Hinduism statues. Buddhism sculture in Dong Duong

(Indrapura) creates a Buddhism chancel which has Buddhism, Arhant and

monk statues and especially Gods' statues being the most original,

beautiful ones. In 1911, People discovered a vertical bronze Buddha

statute wore an opened long robe of monks and an overcoat, his hair

had curly style and a big Urna on his forehead. In 1978, Quang Nam

local people discovered a main statute of Lasmindra Lokesvara

Buddhist institute - a deity that protected King Indravarman II was

noted in steles.

 

Major sculpture subject of Cham people is Hindu deities'

worship. As above analysis, Siva sect was considered as national

religion but Visnu, Brahma and Pônagar religions still remained.

Along with Siva,Visnu, Brahma sculture works, the animals namely Sera

snake, Nadin deity-bull… have also worshiped.

 

3.3 Thanks to writing being formed early, Cham art

literature was soon developed. Folk literature has developed a lot of

forms and reglected contents of philosophy, race psychology and other

cultural aspects. Folk literature, mythologial story and legend are

all influenced by religion. The notable thing is that mythologial

story talking about deities which created universe, Pô Iný Nagar

legends ( homeland Mother), homeland Mother statues worshiped in Bà

Tower ( Nha Trang) and Pô Iný Nagar temple in Huu Duc, Ninh Thuan.

 

Cham people's legend treasure is rather diversified and

passed by tradition from one generation to another. Many legend

stories written by forms of folk ancient stories in South-East Asia

and reflected social aspects of religion,society, family, matriarchy

… Cham people have a diversified treasure of proverb, idiom, folk-

song, riddle and a great number of epics with high artistic value

namely Sakukay, Ramayana, Umýrup…All are influenced by Balamon and

Hinduism.

 

3.4 Cham people's music and dance have both characteristics

of religion and native folk creating an original folk art. For Cham

people, music takes an important role, in particularly of religion,

belief namely: Kate, Rijanýgar, Yôn Yang festivals…Before, music and

dance were only served for festival formalities but not for

entertainment purposes in present life. Cham musical instrument has

enough sets of beat, breath, string- Beating set: Paranýng and

Ghinãng drums, gong, wooden bell; String set: Kaninh; Breath set:

Saranai… Besides, Cham people retain folk-song treasure with melody,

tone, gamut related closedly with Bac Ninh love duet -folk-song and

Middle-area folk-song. Festival songs are handed down and sung by

monks, Kamýne, Mýtuồn in festivals, worships praising of virtue,

heros' greatness. Most of Cham festivals have dance and singing. It

is mainly influenced by Balamon ancient religion.

 

Cham people have an original dance art and "the dance of

paper fan" is a popular dance that any Cham women can do (although it

is not easy to dance). When dancing, dancers use paper fan and long

towel to symbolize wings of bird; some dances are Pi ðiên, Kamang,

Marai… Another dance relating festival formalities of Cham religion

is Bóng dance. This is a diversified dance of Cham people; dancers

can be men or women and dance along with festival music. BONG dance

of Cham people is a little influenced by Hán culture, especially

music. Dancers are beautiful girl-teenagers having a well-

proportioned body and dancing aptitude. Depending on dancers' talent,

they are ranked from probation, dancer to dancing teacher. Dance art

which has characteristic of Cham religion is clearly shown in

sculpture art, namely sculptural pieces of Tra Kieu dancer, Apsara

statue. Dancing actions are surely influenced by festival formality

and Indian royal dance.

 

3.5 Indian religion has a great influence on social life of

Cham people. Cham religion is influenced by Indian race thought

(Caslus). In " NGUYEN NHAN CA" of Vêda bible, Cham ancient society is

classified by four main ranks as Hinduism; of which, leaders are

monk. At present, class discrimination still exists in folk life of

Cham people. Representation of Cham Balamon religion is clergy class

called Pasêh. That is intelligensia class in society. They know Cham

writing, customs, habits, propagation and implement of religious

formalities. For society, they belong to old noble class and were the

middle-peasnt class before the year 1975. "Pashê" have own costume,

white clothes, hair done up in the middle of head top, white towel

with red fringe. "Pashê" often are a person of ariscratic descent

from father to son without invalidity. They have to keep religious

laws written in large bibles ( Gãr bachprong ). At present, Cham

Balamon monk has five classes from low to high.

 

4. It's clear that, throughout historic length, Cham people

have spontaneously received Indian major religions. These religions

have deeply influenced political, cutural and social life of Champa

old people. Up to now, they have still strongly remained cultures of

Indian religions.

 

However, the history proved that, from the beginning of

establishing State and receiving religions, Cham people formed their

rather special religion containing Cham native culture. Obvious

expressions were the worship of Deities in the religion. Indian

Deities as Siva, Visnu, Brahma and minor Deities have been also

worshiped. Buddhism also has a certain role in Cham people, but Siva

sect has been always considered as the national religion. According

to the statistics of Palumus, in total of 128 steles found out in

Cham Pa, there were 92 ones of Siva sect and Deities of Siva sect, 3

ones of Visnu sect, 5 ones of Brahma sect and 7 ones of Buddhism.

 

Today,Cham people have still remained beliefs of

polytheism, taboos, customs and habits. They think that if they don't

taboo, they'll upset the relation between positive world and negative

world and have to bear disasters. Pregnant women have to keep some

taboos when talking, eating, drinking or walking. Pregnant women and

their newly – born infants have to be in close rooms and avoid

contacts. At Bac Binh (Binh Thuan), in front of pregnant women's

houses, people stick a small pale fixed a burning wood toward the

houses to show that the women bore a daughter. When seeing above

situations, strangers don't enter those houses because it's a taboo

having to be respected (bearing a daughter, Cham people are very

happy because they believe in matriarchy).

 

From over half of this millenium, Cham people has been a

national component in the community of 54 Vietnamese nationalities.

Particularly, after the year 1975, thanks to the Party and State's

right policies of ethnic minority and religion; Cham people have

maintained religious liberty and Cham folk festivals, religious

festivals have been recovered. Those are practical activities

participating not only in the reserve of Cham folk cultural values –

a specific culture has been still influenced by Indian religions, but

also in the build of a Vietnamese advanced and specific culture – a

united and diversified culture./.

 

 

PHAN QUOC ANH