[Khách_Yananpura_*]

Kể từ hôm nay, Yananpura sẽ sưu tầm và tuyển ch�n tất cả các vấn đ� liên quan đến văn hóa Chămpa như lịch sử, đất nước, con ngư�i, phong tục , vv.

1, Lịch sử, nghệ thuật, văn hóa ti�n Chămpa: Sa Hùynh:
http://www.viettouch.com/champa/

2, Chămpa ở Quảng Nam
Quang Nam

3, Champa ceramics:
http://www.champaceramics.com/

4, Cổ viện Chàm - �à Nẵng:
Danang Museum of Champa

Và còn rất nhi�u!!!

Ai có nhu cầu xin liên hệ: ngocthanh@anhk19.com

Tài liệu đính kèm(s)

 BTCham_003.jpeg ( 19.85k ) Số lượng tải: 1

 

[Bayon]

Hình của bác Thanh quá tr�i đẹp




Old Champa temple in Ninh Thuận

Tài liệu đính kèm(s)

 16554816ecZUwNaayj_ph.jpg ( 78.16k ) Số lượng tải: 0

 

[Khách_HNT_*]

�ây nữa nè:

http://www.vanhoacham.tk/

[thanhlong]

Cám ơn Thanh nhi�u lắm. Long cần những cái này

[Khách_Yananpura_*]

Thần Sáng Tạo - Brahma:
Creator

Thần Bảo Tồn - Vishnu:
Preserver

Thần Hủy Diệt - Shiva:
Destroyer

OM - The Symbol of Absolute:
Om/Aum

Indian Mythology:
Indian Myths

Ganesha — the elephant-deity riding a mouse — has become one of the commonest mnemonics for anything associated with Hinduism. This not only suggests the importance of Ganesha, but also shows how popular and pervasive this deity is in the minds of the masses.
The Lord of Success
The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the Lord of success and destroyer of evils and obstacles. He is also worshipped as the god of education, knowledge, wisdom and wealth. In fact, Ganesha is one of the five prime Hindu deities (Brahma, Vishnu, Shiva and Durga being the other four) whose idolatry is glorified as the panchayatana puja.

Ganesh Chaturthi
The devotees of Ganesha are known as 'Ganapatyas', and the festival to celebrate and glorify him is called Ganesh Chaturthi.

Significance of the Ganesha Form
Ganesha's head symbolizes the Atman or the soul, which is the ultimate supreme reality of human existence, and his human body signifies Maya or the earthly existence of human beings. The elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality. In his upper right hand Ganesha holds a goad, which helps him propel mankind forward on the eternal path and remove obstacles from the way. The noose in Ganesha's left hand is a gentle implement to capture all difficulties.

The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata. The rosary in his other hand suggests that the pursuit of knowledge should be continuous. The laddoo (sweet) he holds in his trunk indicates that one must discover the sweetness of the Atman. His fan-like ears convey that he is all ears to our petition. The snake that runs round his waist represents energy in all forms. And he is humble enough to ride the lowest of creatures, a mouse.

How Ganesha Got His Head
The story of the birth of this zoomorphic deity, as depicted in the Shiva Purana, goes like this: Once goddess Parvati, while bathing, created a boy out of the dirt of her body and assigned him the task of guarding the entrance to her bathroom. When Shiva, her husband returned, he was surprised to find a stranger denying him access, and struck off the boy's head in rage. Parvati broke down in utter grief and to soothe her, Shiva sent out his squad (gana) to fetch the head of any sleeping being who was facing the north. The company found a sleeping elephant and brought back its severed head, which was then attached to the body of the boy. Shiva restored its life and made him the leader (pati) of his troops. Hence his name 'Ganapati'. Shiva also bestowed a boon that people would worship him and invoke his name before undertaking any venture.

However, there's another less popular story of his origin, found in the Brahma Vaivarta Purana: Shiva asked Parvati to observe the punyaka vrata for a year to appease Vishnu in order to have a son. When a son was born to her, all the gods and goddesses assembled to rejoice on its birth. Lord Shani, the son of Surya (Sun-God), was also present but he refused to look at the infant. Perturbed at this behaviour, Parvati asked him the reason, and Shani replied that his looking at baby would harm the newborn. However, on Parvati's insistence when Shani eyed the baby, the child's head was severed instantly. All the gods started to bemoan, whereupon Vishnu hurried to the bank of river Pushpabhadra and brought back the head of a young elephant, and joined it to the baby's body, thus reviving it.

Ganesha, the Destroyer of Pride
Ganesha is also the destroyer of vanity, selfishness and pride. He is the personification of material universe in all its various magnificent manifestations. "All Hindus worship Ganesha regardless of their sectarian belief," says D N Singh in A Study of Hinduism. "He is both the beginning of the religion and the meeting ground for all Hindus."

[thanhdnvn]

The Lesser Gods

The transition from Vedic gods to the Puranic gods led to the TRIMURTI or the Hindu Trinity gaining more importance in the post Vedic period. Gradually the Vedic gods other than AGNI, VAYU and SURYA took second place to the Hindu Triad. At the same time personification of nature like rivers, heroes who proved their utmost faith to the legendary heroes of the Puranas and served them were elevated to the status of gods.

Although these gods are not individually worshipped expect for some they have a special place in the Hindu mythology and are often seen in temples or in paintings or pictures beside the main three triads and their various manifestations.

HANUMAN - the monkey god - devotee of Rama
INDRA - King of the abode of gods
YAMA - the god of death
GAYATRI - personification of the Vedic hymn
GANGA - personification of the holy river
KAMADEVA - god of love
KUBERA - god of wealth
NARADA - the wandering seer who features in almost all the Puranas
VARUNA - the god of oceans
SOMA - the moon god
VISHWAKARMA - the divine architect of the universe

Other than these lesser gods there are a host of celestial beings. These are often mentioned in the various Vedas and Puranas and are much a part of the Hindu mythology as the lesser gods.

Celestial beings:

APSARAS: These are beautiful ladies, who dance in the court of Indra. Indra also uses them to lure the saints and sages who by their severe penance endanger his superiority as the ruler of Swarga (Paradise of Indra). In the Vedas they were personification of vapor and in the Puranas the ballet girls in Swarga. RAMBHA, URVASI and MENAKA are the most celebrated of them.

GANDHARVAS: Gandharvas are the celestial musicians who play in the court of Indra and also when some divine act of the gods had been completed in the interest of humanity. They are said to have a great partiality for women and are said to be exceptionally handsome.

KINNARAS: are mythical beings, with a body of a man and head of a horse. They are singers at the court of Indra. They are also sometimes said to be the minstrels of Kubera's palace at Mount Kailasa, which is also the abode of Shiva.

SIDDHAS: are classes of spirits of great purity and holiness, who dwell apart in the sky or mid-air between earth and heaven.

YAKSHA: They are the guardians of wealth and attendants of Kubera, employed to guard his gardens and treasure. They live in ALKA-PURI (yaksha-puri). The female of Yaksha is known as YAKSHINI.

[thanhdnvn]

The Animal Deities

Animals have a special place in Hindu mythology. One comes across various animals in Hindu mythology some, which have been personified and given a form as the centuries passed. These animals have been symbolic as the vehicles and carrier of various gods or one, which have helped the gods in various times. Some of the appear as independent divine creatures and are worshipped in various ways.

The various animals in Hindu Mythology:
• AIRAVATA the elephant - vehicle of Indra
• AKUPARA the tortoise - on which Earth or Prithvi rests
• ANTELOPE - vehicle of Vayu and Chandra
• ARVA, mythical being half horse and half bird - one of the horses of the moon
• BUFFALO - vehicle of Yama
• CERBURA - the three headed infernal dog of the Krishna legend
• CROW - vehicle of Shani
• DOG and HORSE - vehicle of Shiva as Bhairava
• GARUDA the king of birds - half man and half eagle or vulture, vehicle of Vishnu
• JAMBAVANT, the king of bears - ally of Rama
• KAMADHENU - the cow of plenty
• MAKARA or JALAMPA the mythical sea monster - vehicle of Varuna (god of water)
• MOUSE - vehicle of Ganesha
• NANDI the bull - vehicle of Shiva and Parvati
• PARAVANI the peacock - vehicle of Kartikeya
• PARROT - vehicle of Kamadeva
• RAM, the he-goat - vehicle of Agni
• SARAMA - dog of Indra
• SHESHNAG or ANANTA the infinite - the king of Nagas, vehicle of Vishnu or the bed on which Vishnu rests
• SWAN - vehicle of Saraswati and Brahma
• TARKSHYA - winged horse personifying the sun
• TIGER and LION - vehicle of Parvati as Kali and Durga
UCHCHAIH-SRAVAS - the eight headed king of horses produced during the churning of oceans

[thanhdnvn]

THẦN CHIM GARUDA

GARUDA có đầu và cánh của đại bàng, đôi khi phần còn lại của cơ thể giống ngư�i được mệnh danh là vua của các loài chim và là vật cưỡi của thần Vishnu.

Garuda là đ� tài của rất nhi�u câu chuyện thần thoại trong sử thi Mahabharata và những câu chuyện v� Purana. Nữ thần Vinita, vợ của Kashyap, vị thủy tổ của các vị thần và loài ngư�i, sinh hạ được một quả trứng và chính bà đã trở thành mẹ của vị thần chim này. Ngay sau khi ra đ�i, thần Garuda lớn nhanh như thổi, thân chạm tới tr�i, mắt như tia chớp. Núi trừng rung chuyển trước sãi cánh của thần chim.

Garuda còn được biết đến với một tên khác trùng tên với thần Ganesha là Vinayak. Vì vậy, thần điểu Garuda được xem là vị thần chuyển d�i hay phá hủy cản trở, chướng ngại.

Chuyện kể rằng do sự tranh cãi giữa Vinita, mẹ của Garuda và Kadru, mẹ của loài rắn độc, nên đã sinh ra mối thù dai dẳng giữa hai vị thần và Garuda đã diệt tất cả độc xà mà vị điểu thần này tìm thấy được. Câu chuyện Garuda trở thành vật cưỡi của thần Vishnu cũng liên quan đến truy�n thuyết này. Sức mạnh ghê gớm của Garuda kéo theo nhi�u mối hiểm nguy. Cuối cùng Garuda giành được mặt trăng và giấu nó ở dưới đôi cánh của mình. �i�u này khiến cho tất cả các vị thần trên tr�i lo lắng và thần Indra đã hạ lệnh cho các vị thần tấn công Garuda. Garuda đánh bại tất cả các vị thần nhưng Vishnu thì Garuda không thể nào chinh phục được. Tuy nhiên, sau khi Garuda bị chinh phục, thần Vishnu đã biến Garuda thành bất tử và ban cho Garuda vinh dự làm vật cưỡi cho mình.

Anh trai của Garuda là thần Urud hay còn g�i là Aruna. �ây là vị thần đánh cỗ xe cho thần mặt tr�i Surya. Hình ảnh của vị thần chim Surya được thể hiện bằng hình ngư�i không có đùi.

Truy�n thuyết kể rằng Garuda là kẻ đánh cắp thức ăn từ các vị thần để chuộc lấy tự do cho mẹ thoát kh�a ách nô lệ của thần Kadru, mẹ của ngàn con độc xà nhi�u đầu. Thần Indra phát hiện ra và giao chiến với Garuda một trận ác liệt. Thức ăn lấy lại được còn lưỡi tầm sét của Indra bị vỡ vụn trong trận chiến.

Garuda còn được nhận biết với m�i tia nắng mặt tr�i tiêu hủy và v� mặt tín ngưỡng ngư�i ta công nhận vị điểu thần này có khả năng chữa lành vết thương do rắn cắn. Thánh ca mantra còn có những câu như sau: “ Om Tarakishya (tức là thần Garuda) làm kẻ thù ta nản lòng, giẫm nát m�i bệnh tật và n�c độc xâm chiếm trong ta�. Xưa nay ngư�i ta vẫn cho rằng đá lục bảo là viên ng�c giải độc, và cũng có liên quan đến thần Garuda. Garuda không được th� riêng biệt rộng rãi như một vị thần độc lập. Garuda được th� cùng với thần Vishnu. Hình tượng của thần Garuda được đặt gần thần Vishnu trong các đ�n th�. Trong các bức tranh minh h�a, Garuda được thể hiện là vật đang chở thần Vishnu trên lưng bay trên tr�i.

Tên của con trai của điểu thần Garuda là Jatayu. �iểu thần này tìm cách cứu công chúa Sita khi quỷ vương Ravana đang tẩu thoát cùng với nàng công chúa bị bắt cóc. Ravana đã tấn công Jatayu và làm chim thần này bị tử thương. Chính tay hoàng tử Rama đã h�a táng xác của Jatayu và

[kinhk19c]

Hay, hay, hay!

[kinhk19c]

Lưu bài viết Hồ �ắc Duy để tham khảo...

TH�NH �ỊA MỸ SƠN
LỊCH SỬ - CẤU TRÚC & NHỮNG CHIẾC MẶT NẠ HÌNH LINGA

http://chimviet.free.fr/tacpham1/myson/hddmyson1.htm

[Khách_Yananpura_*]

The ancient kingdom of Champa was situated in the central coast of Viet Nam at one time stretched from the Ngang Pass (pressent Quang Binh province) to the upper basin of Dong nai river. The Cham people is believed to be of the same Javanese stock as many of the creators of the Dong Son culture further to the north. As they were intrepid seafarers, and as their land was well placed not far from the sea route from India to China, the Chams were exposed very early to Indian culture and its Brahman religion.

A decorated Cham tile end excavated from Bui Chau hill, Tra Kieu

Overview of History of Kingdom of Champa
The history of the kingdom of Champa was marked with constant engagement in war and hostility with its neighbors, especially those from the North. Champa was first noted in Chinese historical writings in 192 AD. At the time, the Chams were concentrated in the area of the present Binh Thuan province. During the 3rd century, they expanded northward, seizing territory from the Han dynasty who ruled Viet Nam. They rapidly pushed northward and for a brief time occupied the the Red River Delta and several provinces in southern China. During the 4th and 5th centuries, the Chinese recaptured southern China and Viet Nam and expelled the Chams. The kingdom of Champa slowly contracted until by the 8th century, it corresponded approximately to the present Central and South Viet Nam. In the 10th century, only fifty years after gaining independence from China, Viet Nam invaded Champa. The Cham successfully repelled the Vietnamese and concentrated their effort in controlling their southern territory and the adjacent high land. During the 12th century, the Khmers to the west invaded the southern portion of Champa and occupied the Mekong delta. But in 1217, the Khmers and Chams allied against and defeated the Vietnamese, and the Khmers withdrew from the Mekong delta. Late in the 13th century, the Mongol army of Kublai Khan occupied Champa for five years, until it was defeated by the Vietnamese in 1287. From then on and little by little, the Vietnamese became master of all the land north of Hai Van pass by 1306. From 1313 on, the Vietnamese only allowed their puppets on the Cham throne. Che Bong Nga (1360-1390) alone resisted for a time and he even succeeded raiding the Red River delta and pillaged the Vietnamese capital of Thang Long (Ha Noi) in 1372. But his successors could not protect their own territory. In 1471, the Vietnamese invaded Champa, captured its capital of Vijaya and massacred thousands of its people. This event signified the cease of existence of Champa as a kingdom. In the mid-17th century, the Vietnamese again marched southward and captured the remaining Cham land in the present provinces of Phu Yen and Khanh Hoa. In 1832, the absorption of Champa land was completed and Viet Nam extended its total control over the Mekong delta all the way to Ca Mau, the the southern most tip of the land.

Minh Bui
References:
The Indianized States of Southeast Asia, G. Coedes, 1968 Status of the Latest Research on the Absorption Of Champa by Viet Nam, Po Darma, Proceedings of the Seminar on Champa, 1988




Source of map:
Proceeding of the Seminar on Champa, University of Copenhagen, May 23, 1987

Champa and the Southward Expansion of Viet Nam
2-3
century
AD Kingdom of Lin-Yi (Lam Ap) was recorded in Chinese annals. Lin-Yi raided Viet Nam and Southern China in 248
543 Champa attacked Viet Nam but was defeated by Pham Tu, a general of king Ly Bon
982 Viet Nam force led by Ly Thuong Kiet attacked and pushed Champa's border to south of Hoanh Son (Thanh Hoa)
1069 King Ly Thanh Tong led Viet Nam to invade Champa, sacked Vijaya and took king Rudravarman III (Che Cu) prisoner in exchange for 3 provinces Dia Ly, Ma Linh and Bo Chanh (present Quang Binh and Quang Tri)
1307 Vietnamese princess Huyen Tran married king Jaya Sinhavarman III (Che Man). in exchange for two provinces O and Ly
1370 King Che Bong Nga raided and pilfered Thang Long (Ha Noi). Che Bong Nga was killed in battle in 1382
1402 Viet Nam invaded Champa. Ho Quy Ly forced king Campadhiraya to concede Indrapura (Quang Nam) and the territory of Amaravati (North Champa) to Viet Nam
1471 Vietnamese army led by King Le Thanh Tong captured and destroyed Vijaya. Viet Nam annexed the new land as provinces of Thang Hoa, Tu Nghia and Hoai Nhon
1578 Lord Nguyen Hoang annexed the Cham region of Phu Yen
1653 Lord Nguyen Phuc Tan captured Cham's region of Kauthara and pushed Viet Nam's southern border to Cam Ranh
1692 Lord Nguyen Phuc Chu annexed the remaining Champa territory as the new prefecture of Tran Thuan Thanh

[Khách_Yananpura_*]

The Pre-Champa Cuture of Sa Huynh


The Sa Huynh culture is a late prehistoric metal age society on the central coast of Viet Nam. In 1909, about 200 jar burials were uncovered at Sa Huynh, a coastal village located south of of Da Nang. Since then, many more burials have been found, at some 50 sites. The Sa Huynh shows a distinct regional Bronze Age culture, with its own styles of axes, daggers, and ornaments. Carbon dating has placed the Sa Huynh culture roughly the same time line with the Dong Son culture, that is about the first millennium BC. From about 200 AD, the central coast of Viet Nam was inhabited by the Chams, who had adopted elements of Indian political and religious culture. Recent researches by Vietnamese archaeologists has shown that the Chams are linguistic and cultural descendants of the Sa Huynh people. The uncovered artifacts show the Sa Huynh people were highly skilled craftsmen in the production of jewelry and ornaments made with hard stones and glass. Sa Huynh styled ornaments were also found in Thailand, Taiwan and Philippines suggesting they were traded with South East Asian neighbors, over land and maritime routes. Archaeologists also observe that iron seems to have been used by the Sa Huynh peoples when their Dong Son neighbors were still mostly using bronze.



Minh Bui
References: Old Civilizations of the World
Ancient Hardstone Earrings of Viet Nam, Christopher J. Frappe, Arts of Asia-October 1997

[Khách_Yananpura_*]

Champa
From Wikipedia, the free encyclopedia.


Rough location of Champa's core territories.The kingdom of Champa (or Lin-yi in Chinese records) controlled what is now south and central Vietnam from approximately 192 through 1697. The empire began to decline in the late 15th century, became a Vietnamese vassal state in 1697, and was finally dissolved in 1832.

Writing Champa's history was dominated, until the end of the Twentieth Century, by the Chinese and Vietname annals. This imposed a unitary view on Cham history which is not supported by epigraphical, geographical, or archaeological records. Recently, a revised Champa historiography has emerged. The newer histories describe a string of Cham territories with central authority moving between different regions and at times not existing at all.

Contents [hide]
1 Prehistory
2 History
3 The dynasties of Champa
4 See also
5 External References



[edit]
Prehistory
Champa's people, Malayo-Polynesian settlers in mainland Southeast Asia, appear to have reached the mainland from Borneo about the time of the Sa Huynh culture in the first and second centuries BCE. There are pronounced ceramic, industrial and funerary continuities with sites such as the Nias Cave in Sarawak. Sa Huynh sites are rich in iron artifacts, by contrast with the Dongson culture sites found in northern Vietnam and elsewhere in mainland Southeast Asia, where bronze artifacts are dominant.

[edit]
History
Champa was established by the rebellion of a local official named Kiu-lien against the Chinese authority in 192 in the region of present-day Hue. Champa included thereafter the modern provinces of Quang Nam, Quang Ngai, Binh Dinh, Phu Yen, Khanh Hoa, Ninh Thuan, and Binh Thuan. Initially closely tied to Chinese cultural and religious traditions, wars with neighboring Funan and the acquisition of Funanese territory in the fourth century saw the infusion of Indian culture into Cham society.


Thap Poshaknu Cham Towers, near Phan Thiet

The Cham language is part of the Austronesian family. Cham communities exist in contemporary Vietnam, Cambodia and Thailand.

Champa was an important link in the Spice Route which stretched from the Persian Gulf to southern China. Despite the frequent wars between Champ and Cambodia the two countries also traded and cultural influences moved in both directions. The two royal families intermarried frequently. After 1692 many Chams, including members of the royal family and aristocracy took refuge in Cambodia and some were given high office. Champa also had close trade and cultural relations with Srivijaya and the Malay Archipelago.

Champa was a confederation of 4 (at times 5) principalities, each named after a historic region in India.

Indrapura (present-day Quang Binh, Quang Tri, and Tha Thien provinces
Amaravati (present-day Quang Nam province).
Vijaya (present-day Binh Dinh province).
Kauthara (present-day Khanh Hoa province).
Panduranga (present-day Phan Rang and Phan Ri provinces). Cham territory included the mountainous zones west of the coastal plain and extended into present-day Laos.
Cham history was characterised by repeated military conflict with the Chinese, the Khmer, the Vietnamese, and the Mongols. The Chams proved excellent warriors, using the mountains to great advantage.

More than a century of war between the Chams and the Khmers, during which each nation saw its capital repeatedly captured and looted, ended in 1203 when Jayavarman VIII occupied the country and made it a Khmer province, although the Chams regained their independence in 1220.

In 1471, the Chams suffered a severe defeat at the hands of the Vietnamese, suffering at least 60,000 dead and 30,000 taken into captivity and the destruction of their capital at Vijaya. The Vietnamese annexed the principalities of Amaravati and Vijaya. The 1471 disaster caused the first major Cham emigration, particularly to Cambodia and Malacca. In 1594 the Cham king sent forces to assist the Sultanate of Johor's attack on Portuguese Malacca.

In 1692, the Cham king Po Rome of Panduranga, the remaining independent province, rebelled against the Nguyen Lords who ruled southern Vietnam. The revolt was unsuccessful and the aftermath was exacerbated by an outbreak of plague in Panduranga. Po Rome was related to the ruling house in the Sultanate of Kelantan. In 1796 Tuan Phiaow, a noble from Kelantan, headed a major revolt and claimed Kelantan's support. The Chams in Panduranga continued to resist total conquest until 1832, when the Vietnamese Emperor Ming Mang finally annexed the area.

After 1693, the Cham rulers were recognised as phien vuong (native king) in Panduranga by the Nguyen rulers of southern Vietnam, although they were closely supervised by Nguyen officials and had no authority over Vietnamese in their territory or the continuing influx of Vietnamese settlers. After an unsuccessful Cham revolt in 1786, King Chei Krei Brei (Cibri) and his court fled to Cambodia. The Nguyen continued the line of Cham rulers but downgraded their title to prefect and integrated them with the regular provincial administration.

The dominant religion of the Cham people was Hinduism and the culture was heavily influenced by India. However, nowadays, most are Muslims, like the Javanese in Indonesia who are Muslim but heavily influenced by Hinduism.

Many Cham towers still stand in central Vietnam. The most significant example of Cham architecture is My Son near the Vietnamese city of Hoi An. My Son, a large complex, was heavily damaged by US bombing during the Vietnam War. The site is currently being restored with donations from a number of countries and NGO's. As at 2004, there were still land mines and UXO's to be cleared.

[edit]
The dynasties of Champa
Dynasty I

192- ? Sri Mara
?
?
circa 270 Fan Hiong
circa 284-336 Fan Yi
Dynasty II

336-349 Fan Wen
349- ? Fan Fo
circa 377 Bhadravarman I
? Gangaraja
? Manorathavarman
d circa 420 Wen Ti
Dynasty III

circa 420-Fan
? Fan
? Fan
? Fan
? Fan
? Fan
? Fan
circa 510 Devavarman
circa 526/9 Vijayavarman
Dynasty IV

circa 529 ? Rudravarman I
circa 605 Sambuvarman
circa 629 ? Kanharpadharma
? -645 Bhasadharma
645- ? Bhadresvaravarman
(d. 653 ? (f)
653- ? Vikrantavarman I
circa 685-c. 730 Vikrantavarman II
circa 749/58 Rudravarman II
Dynasty of Panduranga

circa 757 : Prithivîndravarman
circa 774 : Satyavarman
circa 793 : Indravarman
circa 801 : Harivarman
circa 820-860 : Vikrantavarman III
Dynasty of Bhrigu

circa 877 : Indravarman II
circa 896-905 : Jayasimhavarman
905-910 : Bhadravarman II
911-vers 971 : Indravarman III
989- ? : Vijaya Shrî Harivarman II
circa 989 : Yanpuku Vijaya Shrî
Dynasty of the South

1041-1059 : Jayasimhavarman II
1059-1060 ? : Bhadravarman III
circa 1060 : Rudravarman
circa 1081 : Jaya Indravarman IV
? -1086 : Paramabodhisattva
1086-1139 : Jaya Indravarman V
1139-1147 : Jaya Indravarman VI
1147-1163 : Jaya Harivarman VI
1163- ? : Jaya Indravarman VII
? - 1190 : Jaya Indravarman VIII
1226- ? : Jaya Parameshvaravarman IV
? - 1237 : Jaya Indravarman X
1266- ? : Indravarman IX
? - 1307 : Jayasimhavarman IV
1307- ? : Mahendravarman
1342-1360 : Bo-dê
1360-1390 : Che Bong-nga
1441-1446 : Bichai
1627 – 1651 Po Rome
1652 - 1660 Po Niga
1660 – 1692 Po Saut
Dynasty of Po Saktiraidaputih, vassal Cham rulers under the Nguyen Lords

1695 - 1728 Po Saktiraidaputih
1728 - 1730 Po Ganvuhdaputih
1731 - 1732 Po Thuttirai
1732 - 1735 vacant
1735 - 1763 Po Rattirai
1763 - 1765 Po Tathundamohrai
1765 - 1780 Po Tithuntiraidapaguh
1780 - 1781 Po Tithuntiraidaparang
1781 - 1783 vacant
1783 - 1786 Chei Krei Brei
1786 - 1793 Po Tithundaparang
1793 - 1799 Po Lathundapaguh
1799 - 1822 Po Chong Chan

[Khách_Yananpura_*]

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