HISTORICAL CONNECTIONS BETWEEN KALINGA AND CHAMPA
Abhishek Mohanty
The Champa civilization in central and southern
parts of Vietnam was once a thriving bastion of
Hinduism and Buddhism, which survived for more
than 1000 years. The traditional Indian style
architectural complex at My Son sanctuary and
the archaeological ruins found over the coastal
areas of Vietnam provide enough evidence to
showcase the civilizational and cultural legacy
of India and Vietnam.
The first Indian voyagers and traders arriving
on the Malay coast were crossing the Gulf of
Siam to reach Oc Eo (a key port of ancient
Champa from second century CE to sixth century
CE, which served as an 'entry point' for the
voyagers). Kalinga being located on the
coastline of Bay of Bengal had close maritime
affairs with the kingdom of Champa. The
Kalingans found a hospitable home there,
intermingling cultures, customs and traditions,
language and beliefs. They influenced the
political, social, economic and religious life
of the Chams in an extraordinary manner. Though
there is very less strong research on this
subject, but it can be predicted that this
cooperation must have been a part of India's
ancient 'Act East' Policy.
It is usually contended that the great Chinese
explorer and Buddhist monk, Xuanzang, in his
scholarly discourses had made a special mention
on the existence of seaports like Tamralipta in
Kalinga from where merchants, traders and
explorers sailed to Sri Lanka, Southeast Asia
and China. Greek philosopher Ptolemy is assumed
to have pointed out the ancient maritime route
to Southeast Asia from Kalinga. The Jain
Uttaradhyayana Sutra refers the maritime contact
between Kalinga and Champa, and has quoted the
importance of Pithunda seaport. The aforesaid
Jain text further states that a merchant of
Champa, named Palita came to Pithunda for trade
and remained there having wedded the daughter of
a Kalingan merchant. While returning back to
Champa his wife gave birth to a son in the ship
during the expedition. Hence, his son was named
as Samudrapala.
It is claimed that Simhapura, the capital of
Champa was definitely named after the capital of
Kalinga. In the southern part of Vietnam, the
Vo-Chanh Rock Inscription, which is in Sanskrit
illustrates the first kingdom in Champa by the
royal family of Sri Mara, who was a Sila Raja
and known as king of Barma dynasty, and is
supposed to be a Kalingan. A peculiar similarity
between both kingdoms was the when there was no
inheritor to the throne, the practice of letting
loose an elephant to cherry-pick the heir, which
was practised in the early medieval period
towards the closing years of the Ganga dynasty
in Odisha was also practised in Champa
Sanatan Dharma (Hinduism) was heavily practiced
in Champa with the high regard and boundless
admiration of Hindu trinity (Brahma, Vishnu and
Mahesvara or Shiva). However, the occurrence of
the worship of Vishnu Purushottama accompanied
by Lakshmi shows that Kalinga and Champa were
held together with cultural and economic ties in
ancient days. Vishnu was revered in Champa as
Madhava, Vikram and Hari. Several names of
Vishnu like Purushottama, Madhava, Narayana,
Hari, Govinda and Vikram are also very
widespread in Odisha from which it can be
concluded that there was close spiritual and
cultural interactions between ancient Odisha and
Champa.
In the Kautara region of southern Champa, the
occurrence of shakti worship was there during
seventh and eighth centuries CE. Bhagavati
Kautaresvari or Devi Bhagavati, for whose
worship a stunning temple was built by
Vicitrasagara in the eight century CE, was the
reigning goddess of Champa. Then again, it is
worth citing that almost during the same period,
reverence of goddess Bhagavati was underway at
Rankada or Bankada (present Banapur) on the
coast of Kalinga. Hence, from this it gives the
impression that there was indeed a close
cultural relationship between ancient Kalinga
and Champa.
The links between Kalinga and Champa has also
been derived from archaeological findings. The
discovery of ancient bar celts dug from the site
of Sankarjang in the Angul district of Odisha
has made it clear that earliest musical
instruments of Odisha were like to those
excavated in Vietnam. It is also worth to note
that the Srivatsa insignia of the Hathigumpha
Inscription of emperor Kharavela was illustrated
regularly in the coins and relics of Oc Eo in
Vietnam.
Like Bhubaneswar in Odisha, My-son in Champa was
acknowledged as the 'City of Temples' because of
the full-swing building of several Hindu
temples. The arrangement of Cham temples, like
the first Kalingan temples encompassed of a main
house of worship in the middle followed by a
minor one. All the temples of Champa were
structured on a square enclosure and above these
three towers were raised.
Renewed interests on cultural diplomacy have
conferred a new and conspicuous aspect to
India-Vietnam relations. With the resumption of
Hinduism/Buddhism in Communist Vietnam, the
country has learnt an insightful connection with
India, the cradle of Hinduism/Buddhism and
Odisha, the home to several world-renowned
Hindu/Buddhist monuments. In India's thriving
partnership with Vietnam, Odisha has the
prospective to seize the highest importance.
India needs to reassess the ancient links of
Odisha with Vietnam in order to improve the
present-day partnership in the spheres of
academia, culture, trade, tourism and commerce.
Hence, these civilizational acquaintances should
be used well so as to take the developing
partnership between the two countries and their
people to higher zeniths.
(Abhishek Mohanty is a researcher at Centre for
Vietnam Studies, New Delhi. The views expressed
are personal.)
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