Hinduism: the Vedas, teachings, traditions of worship, temples and traces in Vietnam

IA quick read in five sentences

One. There is no centre. What holds these traditions together is a shared body of scripture, a shared stock of concepts and a shared land, not an organisation.

Two. The scriptures fall into two layers. Shruti is what is heard, comprising the four Vedas and the Upanishads. Smriti is what is remembered, comprising the two epics, the Ramayana and the Mahabharata, the Bhagavad Gita, which sits within the second epic, and the Puranas. None of them is mandatory.

Three. Six core concepts: dharma is law and duty, karma is action and the fruit of action, samsara is the cycle of birth and death, moksha is the way out of that cycle, atman is the deepest self, Brahman is the absolutely real. Many schools teach that the last two are in truth one.

Four. Worshippers divide according to whom they place at the centre: Vaishnavas take Vishnu, Shaivas take Shiva, Shaktas take the Goddess, and Smartas worship several deities as equals, as manifestations of a single reality. Ask one Hindu which deity they worship and you get an answer. Ask about the religion as a whole and there is no common answer.

Five. This religion reached Vietnamese soil very early, by two entirely different routes: through Champa from the first centuries CE, leaving Mỹ Sơn and the Cham towers, and through the Indian community that came to Sài Gòn in the colonial period, leaving three temples still in use.

This page follows fifteen sections. Where two sources disagree, both are given. Where doctrine and the historical record diverge, two boxes are set side by side. Where scholars are still debating, above all on varna and jati, this is stated clearly and the main readings are set out.

IIThe land, the name and the oldest layer

The Indian subcontinent is walled off to the north by the Himalayas and opens onto the sea in the south, with two great river systems feeding two plains: the Indus in the northwest and the Ganges in the north. Every later religious layer grew up in those two regions before spreading south. Because the land is so vast, with so many languages and peoples, what grew up there never gathered into a single system.

A name that came from a river

Sanskrit calls the Indus Sindhu. The ancient Persians pronounced it Hindu, meaning the people living beyond that river. The Greeks called them indoi, the source of the word India. For many centuries, Hindu was a word for where people lived, not for what they believed. According to Britannica, it was only around the 16th century that Indians themselves began to apply the word to themselves, at first to distinguish themselves from Turkic groups, and it gradually became a religious label. The English word Hinduism is a product of the 19th century. A name given by outsiders, laid over hundreds of traditions that never thought of themselves as one bloc, creates a bloc on paper that does not exist in life. Within the tradition itself, the most common term is sanatana dharma, implying an order that simply is, not a system that someone devised.

IIIThe scriptures

Shruti: the four Vedas

This body of scripture is not arranged as a single holy book but in two layers of authority: shruti, what is heard, regarded as not composed by human beings, and smriti, what is remembered, composed by human beings and existing in many versions. Shruti is the foundation, and smriti is what is built on that foundation and what most followers actually read.

The word Veda वेद means knowledge. There are four Vedas. The Rigveda was composed around 1500 to 1200 BCE, the other three around 1200 to 900. The Rigveda alone contains 1,028 hymns and 10,600 verses in ten books. The remarkable thing is how they were preserved: the Vedas were transmitted orally from the second millennium BCE through a very strict system of memorisation, in which students learned the same passage by heart in several different recitation patterns in order to catch errors. Written manuscripts came thousands of years later.

The Upanishads, where the focus shifts from ritual to knowledge

Upanishad उपनिषद् literally means sitting down near, the way a student sits close by the teacher to listen. The principal Upanishads were composed around 800 to 500 BCE, and they are the hinge of the whole tradition: before them the focus lay on sacrifice, from here it shifts to knowledge, asking what stands behind everything and what our own self is, and answering with the pair atman and Brahman. The whole corpus numbers more than two hundred texts, but the classical lists count only twelve or thirteen as principal.

The Bhagavad Gita

The Bhagavad Gita भगवद्गीता, the Song of the Blessed Lord, has 700 verses in eighteen chapters and sits in the Bhishma Parva book of the Mahabharata, from chapter 23 to chapter 40. It is a passage of the epic that has taken on a life of its own, and it is now the most widely read text in the entire tradition. Its date is still debated: most place it around the 2nd or 1st century BCE, and the range across sources runs from around 400 BCE to the 1st century CE.

Its content is a dialogue on the battlefield of Kurukshetra between Arjuna and Krishna, who serves as his charioteer. Arjuna, about to fight his own kinsmen, lays down his weapons, and the rest of the text is the answer to that situation. The answer opens three paths: karma yoga, the path of action, jnana yoga, the path of knowledge, and bhakti yoga, the path of devotion. Because it sets out three paths side by side rather than one compulsory path, the Gita has been claimed as their own by very different schools.

The two epics and the Puranas

The Ramayana रामायण, associated with the name of Valmiki, runs to about twenty-four thousand verses and tells the story of Prince Rama. The Mahabharata महाभारत, associated with the name of Vyasa, runs to about one hundred thousand verses and is regarded as the longest epic in the world. Both grew in layers over many centuries, so their dates can only be given as ranges. The two epics have travelled far beyond India: the Ramayana has a Khmer version, the Reamker, a Thai version, the Ramakien, and Javanese and Balinese versions.

Purana पुराण literally means ancient tale. The classical list counts eighteen major Puranas, composed at intervals between the 3rd and the 15th century CE. This is the layer that turns the gods into stories, and it is this layer, not the Vedas, that is the source of most of what followers know. The concept of the Trimurti and the system of avatara both take clear shape here. No layer of this scriptural system is binding on every follower.

IVTimeline

Because this religion has no founding date, the timeline below follows layers laid one on top of another. Most of the ancient dates can only be given as ranges.

• 3rd to 2nd millennium BCEThe Indus Valley Civilisation
  The cities of Harappa and Mohenjo-daro. Britannica raises the possibility of a link with later Hinduism, but the script of this civilisation has not been deciphered.
• Around 1500 to 900 BCEThe four Vedas are composed
  The Rigveda first, around 1500 to 1200 BCE, then the other three around 1200 to 900. All transmitted orally.
• Around 800 to 500 BCEThe principal Upanishads
  The focus shifts from sacrifice to knowledge. The pair atman and Brahman becomes the core of most later philosophy.
• 1st to 5th centurySpread to Southeast Asia
  Along trade routes, concepts, Sanskrit, the pantheon and ways of building temples reached Funan, Champa, Java, Bali and later the Angkor region.
• Around 380 to 413Bhadravarman I builds a temple at Mỹ Sơn
  The king of Champa installs a linga for the worship of Shiva under the title Bhadresvara, joining the king's name to the god's. The earliest landmark of Hinduism on land now part of Vietnam that is confirmed by inscriptions.
• 4th to 12th centuryThe Puranic period
  The Puranas are composed, the Trimurti and the avatara system take shape, and the Vaishnava, Shaiva and Shakta traditions become clearly distinct. Earlier, in the 6th to 5th century BCE, Buddhism and Jainism had appeared and rejected the authority of the Vedas.
• 6th to 14th centuryBhakti and the branches of Vedanta
  From the 6th to the 9th century, the Alvar and Nayanar bhakti poets carried the religion into everyday Tamil. Shankara founded Advaita around the 8th century, Ramanuja founded Vishishtadvaita in the 11th to 12th century, and Madhva founded Dvaita in the 13th to 14th century.
• 8th to 14th centuryThe Cham towers
  The Po Nagar towers were built around the 8th to 13th century to worship Po Nagar, the Mother of the Land of the Cham people. In the late 13th and early 14th century, according to Cham legend, King Chế Mân had Po Klong Garai built to worship King Po Klaung Garai, a king regarded as an incarnation of Shiva.
• 1875, 1880 and around 1885The Arya Samaj and the Hindu temples of Sài Gòn
  In 1875 Dayananda Sarasvati founded the Arya Samaj, which opposed using birth lineage as the basis for assigning varna. The Sri Thenday Yutthapani Temple at 66 Tôn Thất Thiệp is recorded as built in 1880, while for the Mariamman Temple at 45 Trương Định some sources give around 1885 and others say only that it is more than a hundred years old.
• 1999, 2012, 2016 and 2025Inscription and recognition
  In 1999 UNESCO inscribed Mỹ Sơn under criteria ii and iii. In 2012 two Brahmanist organisations were recognised and the Tháp Bà festival was added to the national list of intangible cultural heritage. Po Klong Garai became a special national monument in 2016, and the Po Nagar towers in 2025.

VCore teachings

Because there is no church to define what is correct, the teachings of Hinduism cannot be read as a creed. What can be read is a shared set of concepts that every school uses, even though each interprets them differently.

Dharma, what keeps everything from collapsing

Dharma धर्म comes from a verbal root meaning to support, to hold steady. No single Vietnamese word translates it fully, because it is at once the order of the cosmos, law, duty and the particular nature of each kind of being. Vietnamese readers who know the word pháp from Buddhism meet the very same word here. What sets dharma apart from universal ethical systems is the word svadharma, one's own dharma: a person's duty is derived not from a common list of commandments but from that person's concrete place in life. The Bhagavad Gita says that fulfilling one's own svadharma, even clumsily, is better than performing another's dharma well.

Karma, samsara, moksha

Karma कर्म literally means action, not fate. The teaching holds that every act leaves a trace, and that trace ripens into its fruit according to its conditions, with no need for a deity to keep records and pass judgement. In Vietnamese, karma became the word nghiệp, which in everyday speech has shrunk to mean bad luck, losing its core sense of one's own intentional action.

Samsara संसार literally means flowing around, and refers to the unending chain of birth, death and rebirth. A point worth stressing: rebirth is not a reward, because to be born once more is to remain inside the cycle. Moksha मोक्ष literally means loosening, being set free, and it is the final goal of the whole system. Schools describe moksha very differently, but they share the view that moksha is not a place to reach. It is the end of being bound to the cycle of birth and death.

Atman and Brahman

Atman आत्मन् is the deepest self, what remains once body, emotions, thoughts and memories are peeled away. Brahman ब्रह्मन् is the absolutely real, the ground of everything that exists. The power of the Upanishads lies in joining those two words.

Maya, ahimsa and the three paths

Maya refers to the world appearing other than it truly is, and in Advaita Vedanta maya explains why what is in essence one appears as countless separate things. The word is often translated as illusion, which easily suggests that the world is unreal. A closer reading is that the world is real at its own level, but not at the ultimate level. Ahimsa is non-harming, a principle Hinduism shares with Buddhism and Jainism. From it come the very widespread practice of vegetarianism and the special position of the cow as an animal that must not be killed. Because there is no compulsory practice, the tradition sets out three paths side by side: karma marga, the path of action, jnana marga, the path of knowledge, and bhakti marga, the path of devotion. The three are not ranked higher and lower, and the path of bhakti is the one most people walk.

Four aims and four stages of life

Purushartha पुरुषार्थ are the four legitimate aims of a human life: dharma, living by one's duty, artha, wealth and livelihood, kama, desire and beauty, and moksha, release from the cycle of birth and death. The first three lie wholly within worldly life and are presented as legitimate goals, on condition that they do not violate dharma. The system does not demand that everyone leave the world to pursue spiritual practice.

Ashrama आश्रम are the four stages of a life. Brahmacharya is the student stage, learning scripture and a trade. Grihastha is the householder stage: marrying, earning a living, raising children, performing the ancestral rites, and in many texts this is the stage that carries the whole of society. Vanaprastha is the stage of withdrawal, handing responsibilities over to the next generation. Sannyasa is the stage of complete renunciation, devoted entirely to moksha. It must be stated clearly: these four stages are an ideal pattern in the scriptures, not a description of how everyone actually lived in every era. Their value lies in giving a human life a shape in which marrying and earning a living are regarded not as obstacles but as a stage with its own duties.

VIObjects of worship

This is where newcomers feel most lost. The way through is to remember a principle that very many schools accept: the names are many, but what they name is not necessarily many. Rigveda 1.164.46 has an often quoted line: what is real is one, the wise call it by many names. From that line, many later schools read the entire pantheon as manifestations of a single Brahman, while some other schools keep each deity in a distinct position. A rule of this library should be stated plainly: this page does not describe the appearance of any deity, and the table below records only their roles according to the scriptures.

The Trimurti and where caution is needed

The Trimurti is a formula that groups three names into a triad: Brahma corresponds to creation, Vishnu to preservation, and Shiva to destruction and the opening of a new cycle. The formula is handy for teaching and so is often mentioned in popular books, but it needs to be put in its proper place. Linked to Vishnu is also the system of avatara, literally descent, referring to a deity coming down into the world when dharma declines in order to restore dharma, and among these Rama and Krishna are the most widely worshipped.

Beyond these there are two more layers: deities tied to a particular place, a mountain, a river or a village, and Vedic deities who have since faded, such as Indra, Agni, Varuna and Surya. It is these two layers that produce the enormous number outsiders often mention.

VIIFour major traditions of worship

If Hinduism has to be divided into branches, the most useful division is not by doctrine but by the deity placed at the centre. The four traditions below are not four organisations and have no administrative boundaries, and a person can stand where two traditions meet without seeing any contradiction.

The Smarta tradition shows the structure of the whole religion most clearly: five deities are arranged on the same altar, and at each rite one is taken as principal while the other four stand around it, meaning that the centre can change without the system collapsing. It should also be added that most followers do not label themselves. They say which deity belongs to the family and which to the village, and rarely say which tradition they belong to.

VIIIThe six darshanas

Alongside the traditions of worship runs a very rich philosophical tradition. The word used here is darshana दर्शन, from a verbal root meaning to see, so the close translation is a way of seeing, not a doctrine in the sense of a set of dogmas. The tradition places six darshanas in the astika group, those that accept the authority of the Vedas, to distinguish them from the nastika group, which includes Buddhism, Jainism and Charvaka. This is a technical classification by textual authority, not praise or blame.

The two systems with by far the greatest influence today are Vedanta and Yoga. Vedanta is regarded as the most developed system and became the dominant current in the post-medieval period. Vedanta itself divides into several branches according to how they answer a single question, namely how far atman and Brahman are identical: Shankara's Advaita says the two are in truth one, Ramanuja's Vishishtadvaita says the absolute is one but has attributes and parts, and Madhva's Dvaita says the two are truly different, so bhakti is the main path.

IXPuja, murti, darshan and the great festivals of the year

Ritual also runs in layers. The old layer is yajna, the Vedic fire sacrifice, in which offerings are placed into the fire and the officiant must know the recitations by heart. That form still survives in major ceremonies, but what fills most of daily life is a later layer: puja.

The great festivals of the year

XThe Hindu temple

One point determines how every Hindu temple should be read, including the Cham towers on Vietnamese soil. A Hindu temple is not an assembly hall where the faithful gather to hear preaching, as in a church or a mosque. It is the home of the deity: people come to the temple to visit, make offerings, receive darshan and leave, and the main rites of the day still take place even if nobody comes.

At the heart of every temple is the garbhagriha गर्भगृह, literally the womb house, commonly called the sanctum: a small, dark, plain chamber without decoration and with a single entrance, in which the main object of worship is placed. The rest of the building exists to serve that chamber. The gopuram, the South Indian gateway tower, given here in Latin transliteration, is a late element that developed strongly from the 12th century onwards, and at many great temples it rises far above the core. This is what easily misleads people used to thinking that the highest point is the holiest: in a Hindu temple, the holiest place is the lowest, smallest and darkest.

The two main styles are Nagara in the north and Dravida in the south. The Cham towers on Vietnamese soil belong wholly to neither of these styles but form a distinct line of their own, built of fired brick and decorated with sandstone. As for orientation, most Hindu temples face east, following a system of its own called Vastu Shastra.

XIVarna and jati

This is the section the library has written with the greatest care, because the subject is both often simplified to the point of error and often used as a pretext for judging an entire tradition. The library records it in exactly three layers and stops there: what the ancient scriptures record, the actual social structure, and where scholars are still debating. This article does not discuss the present-day social situation in India.

The second layer is jati जाति, literally that which is born. This is the social structure that actually exists: thousands of groups divided by occupation, region, lineage and language, each with its own conventions on marriage and occupation. Britannica describes jati as hereditary occupational groups with a strongly local character. The key point: jati does not coincide with varna. The four varnas are a classification scheme in the scriptures, while jati is the actual network of social groups, and the question of which varna a particular jati belongs to has caused long disputes, sometimes reaching the courts.

How reformers within the tradition read it

One thing often overlooked: the sharpest criticisms of using lineage as a basis for discrimination were raised from within this very tradition, with its own tools, the scriptures, and raised a very long time ago.

XIIFollowers today

According to Pew Research Center, in a report published in June 2025 on global religious change between 2010 and 2020, the number of Hindus in 2020 was about 1.2 billion, or 14.9 percent of the world population. This figure rose by 126 million from 2010, or about 12 percent, roughly the same pace as global population growth, so the share of 14.9 percent held steady across the decade. As many as 99 percent of Hindus live in the Asia-Pacific region.

At the global level two sources disagree: Britannica records that at the start of the 21st century the religion had close to one billion followers, while Pew records about 1.2 billion for 2020. The two figures refer to two different points in time and two different estimation methods.

XIIIIn Vietnam

This is the most distinctive part of this page. Hinduism reached Vietnam by two entirely different routes, as much as fifteen centuries apart, leaving two heritages of entirely different form: the route through the kingdom of Champa from the first centuries CE, and the route that followed the Indian community to Sài Gòn in the colonial period.

The first route: Champa and Shaivism

From the first centuries CE, Indian concepts, Sanskrit, the pantheon and ways of building temples travelled along maritime trade routes to the coastal strip of central Vietnam. Champa took them up, and what it took up most deeply was Shaivism: not the whole system carried over intact, but one particular tradition, tied to the linga as object of worship and to the use of the deity as a support for royal power.

Localisation: the Mother of the Land and deified kings

What makes the Champa strand remarkable is localisation: the Cham brought their own deities into the Hindu framework and raised their own kings to the ranks of the gods, creating a system of worship not found in India.

The Po Nagar towers (Tháp Bà Ponagar) in Nha Trang, now part of Khánh Hòa province, are the clearest example. The complex was built around the 8th to 13th century, originally with six towers, of which four remain, the main tower about 23 metres tall, along with the foundation of a mandapa from around the 11th century. The deity worshipped is Po Nagar, also recorded as Yang Po Inư Nagar, the Mother of the Land of the Cham people, identified with Bhagavati. Later the Vietnamese came to worship here under the title Thiên Y A Na, so the temple carries three layers: a Cham goddess, Hinduism and the Vietnamese worship of the Mother Goddess. The Tháp Bà festival was added to the national list of intangible cultural heritage in 2012, and on 17 January 2025 the site was classified as a special national monument under Decision 152/QĐ-TTg.

The Po Klong Garai towers on Trầu hill, in the former Ninh Thuận province, now Khánh Hòa province, were built around the late 13th and early 14th century. According to Cham legend, King Chế Mân, that is, Jaya Simhavarman III, had this tower group built to worship King Po Klaung Garai, a king whom the monument dossier records as an incarnation of Shiva, and the object of worship in the tower is a mukhalinga. The tower group became a special national monument under Decision 2499/QĐ-TTg of 22 December 2016. The Katê festival is held here every year, according to the monument dossier on the 30th day of the 6th month and from the 1st to the 10th day of the 7th month of the Cham calendar.

The Po Sah Inư towers on Bà Nài hill, Phan Thiết, in the former Bình Thuận province, have been part of Lâm Đồng province since the administrative reorganisation of 1 July 2025. The tower group was built around the late 8th and early 9th century in the Hòa Lai style, originally dedicated to Shiva with a linga yoni pedestal, and only from the 15th century was a structure added for the worship of Princess Po Sah Inư, daughter of King Para Chanh, whom Vietnamese chronicles record as La Khải.

The Cham Ahiér today

The Cham Ahiér, whose administrative name in Vietnam is Chăm Bà La Môn (Brahmanist Cham), continue the localised Shaivism of Champa. They live mainly in Cham villages in the former Ninh Thuận and Bình Thuận provinces, now part of Khánh Hòa and Lâm Đồng provinces, perform their rites at the Cham temple towers, and have their own hierarchy of religious dignitaries.

The Cham Ahiér form a pair with the Cham Awal, also known as the Cham Bàni, who follow a localised Islam. The two communities are closely bound together, and some major rites are performed jointly by dignitaries from both sides, such as the Palao Sah rain-making rite. Nghiên cứu Tôn giáo describes this as a phenomenon of both division of labour and combination, and many researchers read the relationship between Ahiér and Awal as a dual structure belonging to the Cham themselves rather than as two imported religions placed side by side.

The second route: Indians come to Sài Gòn

The second route came much later and was direct, not passing through Champa. In the colonial period, a community of Indians came to Sài Gòn to do business, most of them from South India and speaking Tamil, among them the Chettiar merchant community. They built temples in the manner of their homeland, and today Hồ Chí Minh City still has three active Hindu temples.

A phenomenon worth recording at the Mariamman Temple: most of the people who come to worship each day are Vietnamese. They come according to their own ritual habits, lighting incense, offering flowers and praying for favours, and many call the place a chùa, a pagoda, a case of acculturation taking place right before one's eyes.

Recognised organisations and figures

Brahmanism (Bà La Môn giáo) is one of sixteen religions recognised or granted registration to operate in Vietnam. There are two recognised organisations, both recognised in 2012: the Council of Chăm Bà La Môn Dignitaries of Ninh Thuận Province and the Council of Brahmanist Dignitaries of Bình Thuận Province. Both appear in the list attached to Official Letter 6955/BNV-TGCP of 28 December 2020 from the Ministry of Home Affairs.

On the number of followers, two sources give different figures and this page records both. The 2019 Population and Housing Census of the General Statistics Office records 64,547 followers of Brahmanism. VietnamNet, citing state religious administration statistics, records more than 66,000 followers, along with about 400 dignitaries and 42 places of worship. The main places of worship are the Cham temple towers of the South Central region, together with the village temples and ritual houses of each community.

XIVVastu Shastra through the eye of traditional feng shui

Vastu Shastra वास्तु शास्त्र joins two words. Vastu is a dwelling together with the land that belongs to it. Shastra is a manual, a treatise. Together they mean a treatise on dwellings, usually called simply the traditional Indian science of architecture. The most studied treatises are the Mayamata, the Manasara and the Samarangana Sutradhara. The Brihat Samhita of Varahamihira, from the 6th century, has chapters devoted to the planning of towns and houses, house orientation and the number of storeys.

The vastu purusha mandala

The core of Vastu is the diagram called the vastu purusha mandala. The plot of land is divided into a grid of squares, from a single square up to thirty-two by thirty-two, each square with a presiding deity. The central zone, called the Brahmasthana, is kept empty and not built over, and the temple sanctum is placed directly on axis over the central squares. The second layer of the diagram is the eight directions, each guarded by a deity.

Vastu is not Chinese feng shui

The two systems are often merged into one, and that is an error to be cleared up. Vastu starts from the mandala grid and the system of deities presiding over each square and each direction within the Vedic framework, and its original purpose is to build structures in keeping with a sacred order that already exists. Chinese feng shui starts from qi, dragon veins, the rules of water, the compass and the system of the eight trigrams and the five phases, calculated according to the heavenly stems and earthly branches and the owner's birth year. Both value orientation, the lie of the land and layout, but the directional table of one cannot be translated into the directional table of the other. It must also be honestly recorded that ancient Vastu is a system of building rules tied to ritual and geometry, whereas what is sold on the consultancy market today is a very late current of the 20th century, which many scientists have criticised as lacking foundation.

A reading through traditional Vietnamese eyes

This part is the library's own interpretation, written so that readers familiar with the traditional Vietnamese way of reading a site have a point of comparison. The Cham built their towers according to Vastu and their own customs, not according to Chinese feng shui, so this is the library's reading and not the way the tower builders thought.

Looking at the four largest Hindu places of worship on Vietnamese soil, a common pattern appears. Mỹ Sơn lies in a basin ringed by mountains, near the Thu Bồn river. The Po Nagar towers stand on a hillock beside the mouth of the Cái river. Po Klong Garai sits on Trầu hill, rising high above the plain. Po Sah Inư sits on Bà Nài hill, looking out to sea. All four are built on high ground, with a mountain or hillock at their back and water in front, the configuration of backing onto mountains and facing water, as traditional Vietnamese usage calls it.

The second pattern is the orientation of the door: the main door of the Cham towers mostly opens to the east, in keeping with the Vastu rule on the direction of the rising sun, which is also the direction the Vietnamese of old called the direction of vital energy for places of worship. The two systems yield the same result but proceed from two different reasons. The third pattern is the central axis: walking straight in from the east door one reaches the sanctum, and above it rises the tower, built exactly on that axis. Those used to reading old Vietnamese buildings will recognise the principle that the axis of worship is an axis that must not be cut.

XVCommon misunderstandings

A religion spanning four thousand years, with no centre and bearing a name given by outsiders, inevitably carries many layers of misunderstanding. The section below clears up the points most often confused when Vietnamese people talk about Hinduism, not in order to defend it, but only so that you see clearly what you are looking at.

?Quick Questions

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