Vishnu Katha
Significance of Vishnu cult in Siam (Thailand)
In Hinduism, Brahma (also mentioned as Brahman) as a metaphysical concept refers to the
single binding unity behind diversity in all that exists in the universe. Brahma connotes the
highest universal principle, the Ultimate Reality. It is the pervasive, infinite, eternal truth,
consciousness and bliss which does not change, yet is the cause of all changes. Since time
immemorial, pious Hindus from diverse cultures and civilizations have been worshipping a
pantheon of gods and goddesses in myriad forms, representing the one and only Brahma. In fact, ‘devas’ are themselves regarded as more mundane manifestations of the One and the
Supreme Brahma. Brahma in the Vedas is conceptualized as the creative principle which lies in the whole world. Brahma is the Cosmic Principle. Yet in Rig Veda, we find references to Agni, Indra, Surya, Varuna, Rudra and Vishnu. Sages in ancient times felt the cosmic power
manifested in the tri-loka, or three worlds (heaven, earth, atmosphere; later, heaven, world,
netherworld), each of which is divided into seven regions. These beliefs lie entrenched in the
minds of people from the Puranas, epics, scriptures, books, almanacs et al.
These have been revealed from time to time in different ways — sometimes they have been like the high current of a fast-flowing rivulet and in other times, they have been moving solitarily, inwardly like the Falgu River (Falgu River is believed to be flowing since the time of the Ramayana. Sita Devi cursed the river to dry on the surface and flow inwardly as the river god lied about her doing the pind daan). A combination of all these elements has prepared the base for distinguished civilizations. The sage explains in Rig Veda the concept of Vishnu, becoming incarnate as Trivikrama or Uruga, who strode over the entire universe in three steps. The three steps symbolize the three planes — the ground below, air in between, and the sky above. The three strides also allude to the three different positions of the Sun — at its rising, peak and setting.
The legend is also found in a more elaborate form in the Shatapatha Brahmana, which refers to the story of Vishnu, the Dwarf (in the incarnation of Vamana) growing so large as to cover the entire Earth for the Gods. In Taittiriya Aranyaka (the Aranyakas are part of the Vedas concerned with the meaning of ritual sacrifice) there is a God who is named Narayana. There He presides as Yajna Purusha. Shatapatha Brahmana pays homage to this Yajna Purusha Narayana and Aditya (Sun) simultaneously with the hymn:
Sv yah sv vishnuryajanyah sv/ sv yah sv yajoy sou sv aaditya
In the Mahabharata, the names of both Vishnu and Narayana appear. Brishni or Vrishni, the most popular man of the Satvat community, was born as Basudev-Putra (son of Basudev), Sri Krishna. His identity later merges with Aditya, Vishnu and Narayan and unifies into a singular identity in the Indian civilization. The unique concept of a singular ubiquitous entity manifesting itself in the combined essence of the three divine forms, centres around the cult of ‘Vishnu’. In the Gayatri mantra, Vishnu is invoked thus – “Om Narayana vidmahe, Basudevaya dhimahi, Tannovishnu prachodayat.”
This tradition of spiritual contemplation for the pursuit of divinity is an ancient tradition in India since time immemorial. The map of India that we see now is a fragmented one. In the past, ancient Bharavarsha’s reach was vast and its range was immense. The words spoken by Lord Krishna in the Bhagavad Gita are:
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
(In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows my
path, knowingly or unknowingly, O son of Pritha).
It is as if the divine words of Lord Krishna have indeed transcended the boundaries of time and countries and reached the courtyard of a greater Bharatavarsha. One of the closest neighbours of Banga Desh (Bengal) is Shyamdesh (Siam), that we now know as Thailand. Siam is a kingdom well-entrenched on the geographical borders of Indo-China. The Southeast Asian Peninsula, including lower Burma, the Malay Peninsula and Indo-China were referred to as Suvarnabhumi (‘land of gold’) by Indians in the past. Although it is difficult to establish the period when ancient Bharatvarsha established relations with the South-east Asian region, but there are ample evidences to establish that cultural exchanges between India and the peninsula has been going on since antiquity.
The people of Anga (modern-day Bhagalpur-Munger in Bihar, once one of the 16 major
‘Mahajanapadas’), Vanga (an ancient Janapada or human settlement in Eastern Bengal) and
Kalinga (in central-eastern India, which comprised most of the modern state of Odisha, as well as some northern areas of the bordering state of Andhra Pradesh) were skilled seafarers. They were competent traders and businessmen, who through lucrative maritime trading gradually established political and cultural exchanges with the neighbouring kingdoms. These Indians who migrated to the new countries carved their identity as brilliant artists, sculptors and talented mathematicians and astronomers. They were able to impress the rulers with their deftness and were honoured and acknowledged for their talents. Many of them were inducted into the royal court with official posts by the reigning monarchs of the land. Thus, ‘Bharatvarsha’ has not only established itself in the socio-political fabric successfully but has also co-existed gloriously for centuries in these neighbouring countries.
Amidst all this, going beyond the historical day-to-day reckoning, Indian gods and goddesses
have also become well-established and remain relevant even to this day in the premises of the Greater India. Just as the enlightened Gupta dynasty had left its mark on the cultural heritage of India, so did the Srivijaya, Chola and Pallab dynasties and some special aspects of the Pala kings of Bengal, who impacted the civilizations of the neighbouring countries of Southeast Asia. I had the opportunity to witness this cultural amalgamation firsthand, courtesy to my staying in Thailand for a few years and coming in contact with the National Museum Bangkok, I was overwhelmed to see how an officially declared Buddhist country showed so much reverence to the cult of Lord Vishnu and how devotees worship Him.
The Indian god, Lord Vishnu is known to the people of Thailand as Phra Vishinu, Phra Narai,
Phra Rama, or Phra Kisina. The word ‘Phra’ means a highly revered god, or guru. This seems to be a reflection of the ancient Indian scriptures, including the Vedas, Puranas and the Gayatri mantra (it is a highly revered mantra from the Rig Veda) where people worshipped Vishnu’s incarnation as Narayana.
I have collected some information based on the history of the tradition of worshipping Lord
Vishnu and from archaeological evidences unearthed by experts. I have also witnessed the close association of the cult of Phra Vishnu and Phra Narai in the daily lives of the ordinary people there. This article is not written by any historian or archaeologist but rather by an Indian woman who found the footprints of her country’s tradition outside the country’s borders. This is an effort by an artist to express the exquisite beauty of the compositions in the sculptures and trace a few of the ceremonies held on a majestic scale while adhering to age-old traditions – and all these rites and rituals centre around one name – Sri Vishnu.
The tradition of worshipping Lord Vishnu has been in vogue in Thailand since the 6th or 7th
century. The religious order of Vishnu may have started even earlier, but we get the earliest
evidence in the form of a huge stone sculpture from the time of the Srivijaya Empire in mid-7th century. The sculpture was discovered from a town called Takua-Pa, an ancient maritime cross- cultural trade route, located on the southern tip of Thailand under the Andaman coastal region. Takua-Pa had close links with foreign trade and governance of Tamil Nadu.
This region shared a close relationship with Hindu kings and hence a large number of Vishnu
idols, Shiva lingas and sculpted figurines of various Indian deities have been unearthed from this region. The sculpted Vishnu idol discovered at Takua-Pa is made of stone. It is two metres 35 cms high, its visage is severely damaged and so are the four arms but the idol’s physique is exquisitely and perfectly chiselled.
One of these sculptures, still in good condition, is on display at the Bangkok National Museum. During excavation and renovation, the sculpture was found along with various other sculptures of Vishnu from the ruins of an ancient temple at Takua-Pa. The temple was located atop a small hill named Khao Phra Narai (or Khao Srivijaya). It is believed that the large water tank adjacent to the temple was commissioned by the then-renowned trading community, ‘Kodumbaloor Manirangam.’ An inscription found at the site mentions its name in ancient Tamil as ‘Abani Naranam’ or ‘Abani Narayan’.
Other than Takua-Pa, there were other locations as well where Lord Vishnu was worshipped
extensively. In fact, throughout ancient Siam, the influence of the Vishnu cult was widely
prevalent. The Chaiya district in Surat Thani Province in southern Thailand flourished during the Dvaravati period (8th-9th century CE). In this region, Lord Vishnu is known as Phra Narai and was worshipped widely during the Dvaravati regime. The Thai word ‘Narai’ is derived from
Narayan, as Vishnu is referred to in India. A gigantic idol of Vishnu was unearthed from a hill,
400 metres away from Phum Duang River in Surat Thani Province. It is also known as Khao Si
Wichai.
It is also known as ‘Khao Si Wichai.’ Many people believe that this Vishnu idol is from Nakhon
Si Thammarat. Some of the words here may seem unfamiliar for instance, ‘Si’ here stands for
‘Sri’ as we say Sri Vishnu, it is pronounced thus. Again, the word ‘nakhon’ is replication of the
Sanskrit word ‘nagar’ meaning city. Again ‘Thani means ‘sthan aka a place’. ‘Thammarat’
means ‘Dhammaraj’ or ‘Dharmaraj’.
During my sting as a guide at the National Museum at Bangkok, I had the opportunity to see
different aspects of this ancient country. I became familiar with the refined people of Thailand
and discovered them through their history, the different dynasties who ruled the land, the
monarchs whose vast kingdoms resonate with myriad tales of their rule. The influence of
Ramayana and Mahabharata are evident in the construction of the royal palaces (‘Prasat’ in
Thai). In fact, even now, in the porches of the Royal Grand Palace at Bangkok, murals depicting tales from Lord Vishnu’s (locally known as C Lama or Fra Lama) life adorn the walls.
In Thailand, people equate their King with Lord Vishnu and this is believed by all. I did not
come across a single instance of digression from this belief. People consider each and every
member of the royal family as part of the divinity who live in a higher plane than ordinary
mortals. In India, Sri Ramachandra is regarded as the seventh incarnation of Lord Vishnu, based on the spiritual and scriptural interpretation. In many countries in Southeast Asia, including Siam and Khamboja, the reigning Monarch is worshipped as Lord Vishnu in the living guise of King Ramachandra and this tradition continues to be followed even in the 21st century!
Being a student of Indology and captivated by art, I have often joined groups who have
undertaken trips to study different world cultures and civilizations and that is how I landed at Phimai, a township in the Nakhon Ratchasima (Nagar Rajasima) province, located in the north- east part of Thailand. What a surprise! I was stunned when I saw ‘Prasat Hin Fimai,’ a magnificent palace standing right in front of me, located in Bhimpura or the city of Bhima.
Bhamayapura – Bhimaya — Fimai – that is how antiquated Thais explain the name of the place.
We have read about the construction of beautiful roads in the Harappa-Mohenjodaro civilization, of the well-planned cities of the Maya civilization in Mexico, or of the cities of ancient Egypt, which are also known for their well-planned routes. Phimai was an important town at the time of the Khmer Empire. The region was integrated into the Khmer state around 1000 CE. The town was on the edge of a long highway built by the Hindu Khamboj rulers of Angkor Wat. Phimai was built on a massive area and the palaces follow a similar architecture technique as is found in Angkor Wat in Cambodia.
The area covered by the temple town is roughly 1020 × 540 meters and was built between the
10th -12th century. Numerous temples of Vishnu and Shiva have been found in one of the largest palaces of the Khmer Kings of Khamboja. I was amazed to see that just as the biography of Lord Krishna is engraved on the lintel shots of the temple, so is the wonderful stone sculpture of Ashwamedha Yajna of Mahabharata. I discovered Maharishasur Mardini Durga’s exquisite sculpture on stone as well as murals depicting Lord Krishna annihilating the king of snakes, Kaliya (better known as Kaliya-daman episode) engraved on the walls. Both Phimai Palace and Phimai National Museum, are remarkable.
Lopburi, one of the oldest cities and compounds in Thailand that features Khmer ruins from the 12th century and Sukhothai, the historical capital of the former Angkor-based Khmer empire of north-central Thailand, have both been the centre of the cult of Vishnu, and some of the most wonderful stone statues of Vishnu and sculptures depicting various facets of Krishna’s life have been discovered in these two cities. There is a beautiful stone statue of Vishnu depicting His infinite eyes in the Bangkok Museum. Also, there is an extraordinary bronze sculpture of Vishnu which is approximately seven feet high and an outstanding work of art from the time of the Sukhothai Empire. I feel goosebumps when I imagine so many people offered prayers at the huge statue’s feet in the past and every time I stand in front of the statue, my head instinctively bows down in awe and reverence and I am filled with joy and peace.
Even when I look beyond the aesthetics of the stone sculptures, I have noticed how the reigning monarchs of the country are given the designation of ‘Rama’ in commemoration of Lord Vishnu. In Thailand, the King traditionally enjoyed a god-like status. The rulers from the reigning Chakri dynasty that was founded in 1782 are called the Rama Kings, after the Hindu God Rama, the avatar of Lord Vishnu. The institution of the Thai monarchy, which is roughly 800 years old, has its roots in Hinduism and Buddhism. The Narai dynasty was one of the most famous dynasties in Thailand. King Narai the Great (1633–1688 AD) was also known as Ramathibodi III.
Vishnu’s vehicle ‘Garuda’ is the national emblem of Thailand just like our ‘Ashoka Chakra’.
‘Garuda’ is called the Phra Khrut Pha which means a great Guru. The Garuda was officially
adopted as the National Emblem by Vajiravudh (Rama VI) in 1911. However, the mythical
creature had been used as a symbol of royalty in Thailand for centuries. In many localities,
especially in offices and parks, presence of Vishnu in the form of Narai (Narayan) and His
mount, Garuda, is very strong. There is a famous brand of bags called ‘Naraya’. Narai has
immense impact on the lives of the people of Thailand and the name is used extensively to
christen business establishments and even airport. Several large residential projects are named ‘Narai’ or ‘Naraya’.
The current reigning dynasty of the Kingdom of Thailand is named Chakri dynasty (Ratchawong), named after the weapon ‘Chakra’ of Lord Vishnu. The royal emblem of
the house is the Sudarshana Chakra and the trident (Trisula), the celestial weapons of
gods Vishnu and Shiva, of whom the Thai sovereign is seen as an incarnation. I had the privilege to watch the symbolic presence of Lord Vishnu as Narayan and Goddess Lakshmi at the annual Royal Ploughing Ceremony (officially known as Wan Phra Ratcha Phithi Phuet Monkhon Lae Charot Phra Nangkhan Raek Na Khwan) in Thailand and the elaborate, ceremonial worshipping of the deities.
From the historical perspective, Lord Vishnu’s strong presence can be discerned at the various provincial palaces in Thailand. The impressive propagation of the brilliant cult of Lord Krishna in foreign lands is chiefly due to the combined influence of the Khamboja empire and
representation of Indian culture abroad. It is amazing to witness innumerable architectural and sculptural depiction of Kalya Sarpadaman or Krishna annihilating Kaliya, a venomous naga (serpent). Many people brush off these incidents as myths or a mere figment of imagination. It is astonishing to imagine the deftness of these ancient storytellers, the creators of such magnificent lore, whose dexterity has helped India to reach out and amalgamate with the outer world smoothly.
Just as the sculptures and murals at Prasat Phimai, Prasat Sikhoraphum, Prasat Phanom are rock representations of the myriad tales of Lord Vishnu (Vishnukatha), so is the Thai version of ‘Satya Narayan Katha Puja’, a beautiful daily ritual in the lives of the Thai people – ‘Kata Bucha Pra Narai. (Kata means katha, bucha denotes puja, Pra-Narai signifies the deity, Sri Narayan). In the same way as the customary hymns/ mantras are chanted during Satyanarayana Puja, similarly ‘Kata Phra Narai Sanskrit’ that is, Narayana mantra are recited melodiously during the occasion.
The chanting of ‘Vishinu Gayatri’ and ‘Narai Gayatri’ mantra is an inherent part of this puja. In
this context let me share a personal experience. It is our family tradition to hold a Satyanarayana’ puja at home annually and we observe this wherever we are, whether in the country or abroad. When I was in Bangkok for the first time, I invited our family’s Thai language teacher. I was a little apprehensive about her feeling a little odd and out-of-place to attend the puja since our language is different and so are our rites and rituals. But I was pleasantly surprised to see that she was engrossed and watched the entire proceeding intently. After the puja, she bowed down piously to offer her obeisance and then informed us that they (the Thai people), also worship Lord Vishnu similarly.
Even for once, she did not feel that she was watching/ participating in the worship of Lord
Vishnu in an Indian household. I had not been attached to Bangkok Museum then but now when I am reminiscing, I am reminded of my early days in Thailand and now I can relate how, despite the cultural differences of the two countries, similarities galore in the rituals followed to worship ‘Narayana.’
The offerings and rituals of Narai worship are obviously influenced by their indigenous customs. In fact, the Thais create exquisite works of art with banana leaves called Krathong and offerings are placed on the Krathong. A variety of colourful sweetened puffed rice balls, three types of salty vegetables, five types of sweetmeats, three fruits comprising mainly banana, coconut and sugarcane, milk, clarified butter (ghee), caparo (Thai basil leaves), seeds of white and green grains, red bean cooked in coconut milk, fragrant water (somewhat like agaroo that we use for rituals in India), seven tiny green flags, three pieces of green, red, and yellow color clothes, a small piece of stone or concrete slab or wood and tiny models of domestic animals like cows and calves, horses and elephants that we decorate during Jhulan, are all accommodated in the Krathong. Incense sticks, candles and flowers are placed in the Krathong along with a glass of water. A very interesting fact is that scented water is kept in the hollow of a conch shell to bathe the small block of stone (or crystal or stone). After all arrangements for the puja are done, the ‘Narai Kata’ that is, Vishnu Katha, is recited. One ritual we have is tying white or yellow (both the colours are believed to be auspicious) sanctified thread on the wrists of all those attending the puja. Similarly, the Thais tie consecrated metal amulets around their arms or wrists after the puja. The amulet is worn after chanting holy mantra thrice – after chanting the mantra for the first time, the amulet is placed on Narayana’s throne. This ritual is called ‘Piti Buang Suang’.
Locals believe that one should blow wind from the mouth on the amulet at least once a day in the faith that the amulet holds the breath and the user is blessed with long life. The amulet is
considered to be a divine blessing from Lord Narai. Vishnu Gayatri Mantra, Narayani Gayatri
Mantra are recited in their indigenous manner and after all these rituals, the devotees pray for
blessings from Narayana, which is called ‘Bata Khor Pon’.
It is truly astonishing to think how groups of dynamic seafaring traders and priests from India
sailed to distant lands in search of business and adventure in ancient times and exported the
customs and traditions to the new kingdoms where they settled. They were not only welcomed with open arms but locals imbibed these rites and rituals of the settlers as part of their own lives and they still continue to observe these as their own.
I can still recollect the stories in the ‘Broto Katha,’ (a form of folk literature that is read amid the congregation of devotees after puja and usually extols the virtues of the protagonist who is blessed by the presiding deity for his/her unwavering faith amid hardships) which centred around traders. Maybe someone observed a group of strangers sitting on the banks of a river in the distance and worshipping. The curious onlooker perhaps asked the foreigners, whom were they offering their prayers to and how would their prayers be answered. They must have related him the glory of Prabhu Shri Lord Narayan. A continuum of faith, love, devotion, respect that surpasses all barriers of time, nation et al to remain a living legend. That is how Sri Vishnu transforms into Krishna sometimes or to Narai. The divine figure may undergo physical transformation but the basic faith remains unchanged.
Sources of Information:
- Devdevi O Tander Bahon – Swami Nirmalananda, 8th Edition, Publisher – Bharat Sevashra Sangha, 1418
- Protima Shilpe Hindu Devdevi – Kalyan Kumar Dasgupta. West Bengal Bangla Akademi, May 2000
- Shilpe Bharat O Bohirbharat – Manindrabhushan Gupta; Ananda Publishers, 3rd Edition, May 2011.
- Brahmanism in South East Asia — Dawee Daweewarn, Sterling Publishers Private Limited.
- Siamese State Ceremonies — Their History and function — H.G. Quaritech Wales., Bernard Quaritech Ltd. London, 1931.
- Hindu Gods of Peninsular Siam — Stanley J. O’Connor. Yr. Artibus Asiae. Switzerland, 1971.
- Ancient Khmer Sites in North Eastern Thailand. (Khorat, Buriram and the Angkor-Phimai Route). by — Asger Mollerup, White Lotus Publication-2018.
- A History of Indian Shipping and Maritime Activity — by — Radha Kumud Mookeryi, Longmans, Green And Co. 1912.
Images: By Author
