BRAHMANISM IN THAILAND
Although the population of Thailand is overwhelmingly Buddhist and the religion here is perhaps more cohesive than anywhere else, there exist nevertheless numerous minority faiths. Buddhism has historically been a tolerant religion and other doctrines national religion, and Brahmanic rites continue to play a have always been allowed freedom of expression within its dominion. Among the active alternative faiths, Brahmanism, the earlier state of Hinduism, constitutes one of the smallest sects numerically, yet in terms of its impact on the social fabric, it is of the high importance. It still maintains close and strong historical ties with Buddhism, the vital role in many Royal ceremonies and in public rituals.
Today, there are some 15-20 Brāhmanas or priests in the country of which 11 are attached to the Bureau of the Royal Household under the patronage of His Majesty the King and who perform the Royal rites on ceremonial days. The rest earn their living variably but all, however, are distinguished by their long hair worn in a chignon and left uncut as a mark of acceptance of the ascetic life.
In general the term "Brāhmana" refers to the descendants of Indian Brāhmanas who migrated to Southeast Asia centuries ago. Legally speaking, Brāhmanas in Thailand nowadays are originally and natively Thai, although genealogically the link is with India- certain physical features can be discerned but traces are now but slight since no female Brāhmanas accompanied the early migrants and intermarriage came of necessity. Those that still practice their religion are known as "Thai Brāhmanas" and they have a duty, like Buddhist monks, to preserve the traditions of their faith. With that, any distinction between Thai Brāhmanas and the society at large ends.
A lack of historical do*****entation makes it difficult to say exactly when Brahmanism entered Thailand. However, on the basis of available evidence, it can be conjectured that the influence of the religion dates from the Dvāravatī period (6th - 11th centuries). At that time the Khmer Empire held sway over much of what is now Thailand and Brahmanism was then well established in Kampuchea.
From the start there appears to have been a blending of Buddhism and Brahmanism in Thailand, and priests and scholars of the latter were to play a significant role in the cultural development of the country, as they did elsewhere in Southeast Asia. They came not only to disseminate their belief but also to give instruction on the Vedas, which cover all branches of knowledge - for instance, Āyurveda, the science of medicine and pharmacy; Nītiśāstra is the science of polity.
Historically, Thai kings professed Buddhism but at the same time they patronized Brahmanism. This can be seen from the Thai kingdom of Sukhothai(Sanskrit-Sukhodaya) which, while favouring Buddhism, maintained a continuity with those Brahmanical traditions and cults which had been inherited from the earlier Khmer invaders. The presence of Brāhmanas at court was at first partly a concession to the beliefs of the populations over which Sukhothai rulers extended their sovereignty, and this later had the effect of indirectly perpetuating the people's belief in Brahmanism and Indian Tantric religious practices.
Hence most of the ceremonial activities of the king and royal court came to be conducted in accordance with Brahmanical concepts and this influence spread to have an impact on Thai arts, rites, festivals and ceremonies in general.
Among the principal ceremonies over which Brāhmana priests officiated were the king's coronation, oaths of allegiance, royal weddings, tonsorial ceremonies for royal children on reaching maturity and the first ploughing ceremony. By means of their astrological computations and the horoscopes they cast, Brāhmanas also set the auspicious times for ceremonies, interpreted the king's dreams, predicted victory or defeat in war and the scarcity or sufficiency of rainfall.
Buddhism and Brahmanism would seem to have always flourished side by side and influences of the latter on the former can be found in, for example, the practice of pradaksina, the walking clockwise with lighted candles in hand around temples and holy images on certain festival days, and in the sprinkling of water on the bride and groom with a conch shell during weddings. For their part, Thai Brāhmanas have renounced, out of respect to Buddhism, those rites that bear on the violation the life of man or animal.
For today's visitor to Bangkok the Brahmanic influence at royal ceremonies is most readily witnessed at the annual Royal Ploughing Ceremony held in May at the Meru Ground next to the Grand Palace. Also easily seen is the famous and much revered shrine of the god Brahmā next to the Erawan Hotel.
In spite of there being a strong Brahmanic lineage in Thailand, it exists in a Buddhist society and thus the caste classification is only a traditional one and is no longer strictly regarded in the same light as the Indian caste divisions. However, the system whereby only a blood offspring may succeed as a Brāhmana priest still exists. Yet since the usage of Thai family names only came into practice during the reign of King Rama VI (1910-1925), it is impossible to ascertain from which period the present Brāhmanas have descended and, indeed, who else might have Brahmana blood.
According to the tradition, a Brāhmana is known as a dvijāti, meaning twice born. The first being the natural one that gives life and the second coming with ordination, a ceremony that can only take place once a year at Tiruvempavay Tirupavay, also the Brāhmana New Year, which, depending on the lunar calendar, falls in either December or January.
Those ordained must not only be of Brāhmana blood but must also express an individual willingness to enter the priesthood.
According to the Brāhmanic tradition men belonging to the higher three castes, Brāhmana, Ksatriya and Vaiśya are supposed to passe through four stages known as Āśrama (pronounced āsom in Thai).
Newly ordained priests enter first stage, that is, Brahmacārin stage, a time devoted to study. The second stage, Grhastha stage, the stage of a householder, the time for getting married and having a family. This is followed by Vānaprastha stage, the stage in which one is supposed to stay in a forest practicing austerity. Finally, the stage of a Sannyāsī in which one is supposed to become an ascetic renouncing all worldly things.
Shawin Ransibrahmanakul, a 50-year-old Brāhmana priest, who is now holds the title Phra Rajaguru Vamadevamuni, talked about the way of his faith and of life at Bangkok's Devasthan Bosth Brāhmana shrine on Ban Dinsaw Road across from the Giant Swing which faces Wat Suthat (Sudarśana) Devavararam. Shawin entered the priesthood at the age of 25 after the death of his father, the former Chief Brāhmana Phra Rajaguru Vamadevamuni, thus maintaining the tradition that at least one son in each family inherits such a duty.
Their way of life, he says, is quite similar to that of the ordinary Thais except that they must recite the Vedas to worship their esteemed deities at least three or four times a day. Such a recitation may be done at the Brāhmana shrine or at home.
Compared to Buddhist monks, Brāhmana ascetics are subject to far less restrictions. They are permitted to marry, have children and to dress in white or any other colour. The most necessary commandment of their calling is that they wear their hair long; once it is cut they must leave the ascetic way of life. Being of the Shaivite sect, Thai Brāhmanas worship Śiva as their Supreme God, although there are others in the pantheon. This does not clash with Buddhism since, as Shawin explains, most people pray and make offerings to the devas (deities) for good fortune and to make special requests. The everyday practice of Buddhism can incorporate this.
On the other hand, Thai Brāhmanas respect Buddhism by observing Five Precepts and follow the virtue of Four Divine States of Mind (Four Brahmavihāras) - loving kindness, compassion, sympathetic joy and equanimity).
Shawin points out that the principal duty of the Brāhmanas attached to the bureau of the Royal Household is to perform the Royal ceremonies so as to maintain a national tradition.
The most important rites still include the Ploughing Ceremony, the Tiruvempavay Tripavay, coronations and the drinking of water in the ceremony of the Oath of Allegiance.
In addition to these activities, Brāhmanas will also visit, upon invitation, homes, offices, schools and shops to give blessings through worship and propitiatory duties. On such occasions the priests will recite invocation or invitation to the devas and make offerings of candles, incense and flowers. Spirits will be appeased by food offerings of a pig's head, fish and chicken. Such private rituals can include, for instance, getting rid of bad luck, overseeing the laying of foundation stones or the setting of a spirit house which most of all Thai house-compounds possess.
While three families reside at the Brāhmana shrine in Bangkok, the present leader of the community, Phra Maharajaguru Astacharya lives outside as do the remainder of his flock. The part of the income of the 11 priests in residence is provided by the Bureau of the Royal Household in the form of salary; others of the faith earn their own living. Their incomes are, nevertheless, supplemented by donations received for the performance of private rites. There are no set fees for such performance. The amount given is up to the individuals concerned.
The daily routine of the Brāhmana priests is much the same as it is for laymen. They usually wake at 6 a.m. to pray and then, if there is any special occasion, they will hold rites at the Brāhmana shrine. But if there are no particular ceremonies to be performed they are free to follow their own pursuits; for example, studying at colleges or universities. The daily recital of prayers is at the discretion of the individual although the amount of merit earned is proportional to the amount of praying
Strong and active though the Brāhmana community is, public awareness of it is generally limited to the older generation. The young are largely uninformed and Shawin often recalls that his all-white dress and chignon will prompt young people to ask- "What is wrong with you?" He has to explain that he is a Brāhmana ascetic and performs Royal ceremonies at the Brāhmana shrine. As for the future of the community, Shawin believes, "Eventually, the number of Brāhmanas will decrease. Some children are highly educated so they do not wish to enter the Brāhmana- hood. It is a tradition that in each family there will be at least one son following in his father's footsteps, though it is not a must.
"Besides, a major factor, that inhibits any increase in the number of Brāhmana priests, is the prevailing economic environment. For example, if a Brāhmana has 10 children, each cannot be ordained since it is easier for a layman to earn his living. Long hair, for instance, will preclude entering the military or becoming a policeman, and in the case of any other kind of employment, there must be no objections to the regulations of the Brāhmana's office. However, the number of existing Brāhmanas will be retained as long as possible."
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