Burma

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As explained by Upendra Thakur, “In addition to Buddhist remains found in large numbers in various parts of Burma, Hindu images have also been discovered over a wide area, including Vishnu, Ganesh and Brahma at Hmawza; Vishnu, Garuda and Hanuman at Mergui, and Surya, Durga and Vishnu in Arakan, as well as symbolical coins and terracotta tablets with Hindu objects on them. Again, in the village of Kalagangon nearby, were found the remains of a linga 1/4 inch high, showing that Shaivism existed side by side with Buddhism. In another mound of Hmawza were discovered Bodhisattvas in Pala style, which are later in date but similar to those well known from Bodhgaya of the ninth to tenth century CE. Thus, it is clear that from the fifth to the eighth or ninth century CE, all the three types of religion were practiced in Burma and both Buddhism and Hinduism existed peacefully side by side.” (Thakur, Upendra, A Historical Survey of the Elements of Hindu Culture in Burma, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.439.)

As we look around Myanmar, though it is permeated with Buddhism now, we can see other remnants of the Vedic culture that still has a little influence in the region. For example, in the city center of Yangon, in the Botatuang Paya Buddhist temple, on the grounds is a nat pavilion which contains the images of Thurathadi, which is the Vedic image of Saraswati, the goddess of learning, and of Thagyamin, which is the Vedic Indra, king of heaven, and in Myanmar is the king of all nat, or spirit beings who can either protect or harm humans. So some of the Vedic divinities are still held within the tradition of the nat, or the Myanmar acceptance of spirit beings that are sometimes still worshiped for various purposes. The tradition of the nat is part of the pre-Buddhist custom of the area.

Bagan (Pagan) is known for its 3000 or more Buddhist temples that crowd its plains, which make for some wonderful photographs. During the temple building that went on in Bagan, in the 11th to the 13th centuries, was the transition of the region from the Vedic traditions to Mahayana Buddhism. However, the Vedic influence still exists. Inside one of its tallest temples is beautifully decorated with frescos and topped with gilded pinnacles. You can see a mixture herein of both Vedic and Buddhist deities along with local nat spirits in the nooks.

In Bagan is also the Nat Hlaung Kyaung, the last remaining Vedic temple in the town. A sign dates this temple back to the 11th century, yet others say it was built in 931 by Taunghthugyi. This means it was built about a century before the southern school of Buddhism came to Bagan. It is also explained that King Anawrahta stored all non-Buddhist images, especially the nat spirits, as he tried to enforce Buddhism over the land.

It was built in the form of a sanctuary tower. It is dedicated to Lord Vishnu and is decorated with the ten avataras in stone figures, Buddha being the ninth, though these are in disrepair. Herein we can also see how Buddhists in Burma adopted the Vedic style of building.

The mandapa is no longer in existence, but you can see evidence of it in the two large holes at the entrance. The mandapa or the porch rested on two large beams which were fixed in the two large holes. The outer plaster has peeled off, and the shikhara has undergone repairs.

When Col. Henry Yule first visited the Nat Hlaung Kyaung, he came across two stone images which were lying on the corridor floor. One of them was standing and the other seated. The standing one is an image of Shiva, now placed in the Ananda Museum in Bagan. The seated one is that of Vishnu riding on Garuda. It is four feet high and has found its way to the Berlin Museum. This may have been the central or main image of the temple. Vishnu is crowned by a beautiful kirita flanked by fluttering scarves on two sides. In His upper hands He holds the disc and conch respectively. (Bhise, Usha R., A Temple of Vishnu in Burma, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.449.)