Li, B., et al., (eds.

) Copyright 1999 The Association of Chinese Professionals in GIS - Abroad Geoinformatics and Socioinformatics 151 Hilgard Hall, University of California, Berkeley, CA 94720-3110, USA The Proceedings of Geoinformatics'99 Conference All rights reserved. ISBN 0-9651441-3-5 Ann Arbor, 19-21 June, 1999, pp. 1-10 Printed in Ann Arbor, Michiga

EARLY CONTACTS OF SOUTH INDIA AND CHINA: AN EXPLORATION OF THE PHENOMENON OF HINDU DIASPORA Dr. Raju Poundurai Department of Architecture, Tamil University, Thanjavur 613 005, India Tel: 091-04362-35967, Fax: 091-04362-34459, E-mail:geminisoft@vsnl.com Abstract : The diaspora of the Hindu religion, first in the Southeast Asian region and then to South and Southeast
China and Korea has a long history. Quanzhou, Xiawei, Donghai, Chidian and Citong, in China and Shilla, Paekche, Kaya, Himhae, etc. in South Korea were influenced by the Hindu culture and the principles of Hindu architectural treatises like Vastusastra. Chinas trade and religious missions with South India and Sri Lanka reached their high peak during the 11 and 12th centuries. The Shilla, Paekche, Kaya Kingdoms of South Korea were also carriers of South Indian religion and art and architectural treatises. The influence of Vastusastra, a South Indian Hindu architectural text, could be seen in Feng Shui of China and Pung Shu of Korea. Hence, the present paper attempts to trace the early contacts of South India and China: An Exploration of the Phenomenon of Hindu Diaspora. The sources of oriental principles that have been adopted in the traditional architecture of China and the antiquity of trade and cultural connections between South India and China. The changes and reciprocal influence on different socio-cultural units within a social system and traditional notions of Hindu traditional architectural science among the people of China have also been studied.
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EARLY CONTACTS OF SOUTH INDIA AND CHINA Recent trends in searching the South Indian Culture as a source of China, Korea and Japanese Culture and Language through archaeological findings need an attention. The study of graffiti marks of China, Japan and South India is one of such studies (Susumu Ohno 1995: E 59-59). Many corresponding Dravidian words exist among the Japanese, and Korean Languages that are related to the rice cultivation, burial ground, metallurgy, and weaving culture that appeared in the Yayoi period (B.C. 500 to A.D. 300) in Japan. Archaeological Parallels There are more than 50 graffiti marks reported from the excavated sites such as PanO village, Panshan, Machang, Linwan, Lethusian and Long Chu in China which are very similar to South Indian graffiti marks (Fig.1). The comparative study of South Indian and Chinese graffiti marks indicate that there was a large number of similar graffiti but this similarity is not accidental but is due to some cultural contacts established between the Early Iron Age people of South India and China (Gurumurthy 1997: 343). The Graffiti marks unearthed in the regions of Kysuhu, Nara and Osaka of Yayoi period were found to be remarkably similar to those found in Tamil Nadu (Fig.2). If it is so then it might be possible that Southern Indian influences reached Japan along the coast passing through China and Korea. The Megalithic and early historic findings of Kaya of South Korea regions and the culture of redware pottery people and the rituals of rice cultivators of Korea have great similarities to South Indian Hindu culture (Raju Poundurai, 1996). Oc-Eo in the Mekong delta in Vietnam is famous as an ancient port city during early historic times and its origin goes back to the beginning of the Christian era. A Chinese bronze mirror together with head ornaments and religious objects, which were discovered at Oc-Eo has the resemblance with that of the South Indian objects found in Arikamedu (Karashima, 1995:3).

Chinese Coins in South India The coin of tiean Sheng-Yuan Pau issued by the Sung dynasty (1023 AD) were found at Chandravalli, a megalithic site, in Mysore State (Tangio Mikami 1963:4-6), Arikamedu and Korimedu near Pondicherry in Tamil Nadu. The Chinese coins were found in a hoard recently at Olayakkunnam in Pattukkottai Taluk of Thanjavur district. A fragmentary coin was found at Periyapattinam and its date could not be ascertained (Subbarayalu, 1997: 110). The Chinese coins found in the South India show their early trade and cultural contacts with this region. Chinese Ceramics in South India In South India, the sites such as Arikamedu, Nagapattinam, Kayalpattinam (Palayakayal), Tranquebar, Kilakkarai, Poompuhar, Saluvanayakanpattinam, Thanjavur, Darasuram, Gangaikondacholapuram, Vellur, Settur, Ramanathapuram, Mahabalipuram and Sadras in Tamil Nadu, Kollam (Quilon), Kochi, Kodungallur (Cranganore), Ponnani Kozhikode (Calicut) Pandalyini, Mahe, Dharmadam and Kannur (Cannanore) in Kerala (Subbarayalu, 1997) and Mantai in Sri Lanka yielded (Fig.3) several types of Chinese ceramics belonging to Sung Ming and Qing Ban periods. From the above evidences it is clear that the Southern Song (1127-1279 A.D.) and Yuan (1271.1368 A.D.) dynasties had trade contacts with the Hindu Kingdoms of South India. THE CHINESE MISSIONS IN SOUTH INDIA Yang Tingbi was sent as the Chinese envoy to Quilon in South India twice during 1279 and 1281 A.D. During the same period two missions were sent from Malabar to China. A memorial was sent through the second mission that took place in September 1280 A.D. . The Malabar ruler styled himself as Your Servant (Chen) and presented an elephant. The original plan of Yang Tingbi was to visit Quilon but he was forced to land at Xincum, identified with Pondicherry (Karashima, 1989: 79). Wang Dayuan has referred the Chinese settlement at Nagapattinam and mentioned that the Chinese live in the plain land and a defense work of wood and stone encircles their dwellings. There stands a brick pagoda with Chinese words the construction work completed in the eight (moon) of the third years of Han Qun region (1261 AD) but the Chinese traders had wrote this inscription and inserted in the pagoda. This pagoda remained in good condition even in 1846 (Fig.4) and this pagoda was demolished in 1867 (Ramachandran, 1992:14). During the 1405, 1433, Zheng He of China made seven voyages to South India and created a cultural and trade contacts with the King of Kozhikode and paved with way to establish a relation with Nanjing. In Calicut, there is a place called China Kotta (China Fort). THE HINDU CHOLA MISSIONS TO CHINA The first mission of Cholas of South India sent by Rajaraja I reached the Chinese Court in 1015 A.D. and the second that sent by Rajendra I arrived in 1033 A.D. (Nilakanda Sastri 1984:219). The third mission was sent to Quang Zhou on the Southern Coast in 1020 A.D. But the envoy passed away before reaching the Chinese capital. Sung-Shih, the official annals of the Sung dynasty, records another mission to China from the Chola country named Ti-hua-Chia-lo arriving in 1077 A.D. and this kings name has taken as devakulo representing the King Kulothunga I (Karashima 1995:15). The Tamil inscription dated 1281 recording the establishment of a Siva temple for the health of Yuan King and the frequency of arrivals of the missions from San-fo-Chi in the Chinese sources show the great tendency and their settlements testifies to the vigorous

Hindu cultural activities who crossed the Ocean to Southeast and beyond during the medieval periods. HINDU CULTURE IN CHINA In the first half of the fourth country AD Buddhism entered Korea from China with the help of the South Indian Tamil Buddhist Monk, Marananta, who came to Packche Kingdom. He built the first Buddhist temple in Korea (384 AD). While speaking of religion one has to remember that, besides Buddhism, Hindu elements also play a very significant role in moulding the Korean, Japanese and the Chinese character and culture. In China (and Japan) Varuna, the Hindu God, is widely worshipped as a guardian deity for whom we have several images in both countries (Swaminathan, 1995:120). Portrayed with his usual Vajra (thunder bolt) guarding the entrance of the Monastery and temples. Agni is also one of the twelve guardian deities depicted as guardian of Southeast corner. In both China and Japan, Agni has remarkable similarity with the representation of South Indian tradition. The worship of Yama seems to have been incorporated in the cult of Ju-O or Ten Kings with probably originated in China during the rule of the Six dynasties (26-589 AD) shortly after the introduction of Buddhism in China images of Maha Kala (Daikoku), the terrific form of Siva are found in the temples of China and Japan whose association with wealth and prosperity known as Fuku-nusbi (fortune-stealing). Visnu one of the Hindu Puranic Trinity, is not much popular but the Japanese Naraenten has several common features with Visnu. Ganesa (Sho-ten) has been widely worshipped in the form of an elephant headed Male and a female embracing Vinayaka is also associated with the Chinese Tantrism. There was also a reason to find out the Hindu influence in China with the arrival of the South Indian priest Buddhisena. The Hindu Ramayana and its various versions are found in the name of Taiheiki in China and Japan. Even Indian logic was introduced in China by Hiuan-Tsang (600-664 AD). The question of South Indian influence on China is vast and somewhat obscure of which no proper assessment has been attempted so far. HINDU VASTUSASTRAS AND PRINCIPLES OF FENG SHUI The Science of temple and dwelling architecture is laid down in ancient texts that are called Vastusastras and their scope includes not only the building construction but also sculpture and paintings. The Vastusastra texts are the traditional architectural manuals for the practicing architect (Ganapati Sthapathi, 1996). It describes in detail the construction of the temple from the selection of the site, measurements and proportions and structural process to the establishment and construction of the sanctum sanctorum for a presiding deity. The texts, generally, consist of verbal instructions and formulae intended for the architect who is already well versed with the basic skills of architecture and can work using these formulae. I have also tried to evaluate these texts on the basis of two broad and distinct traditions of Indian Architecture (Shukla, 1998:89). The following six texts have been classified into two sets of three each as follow: (A) Northern Aryan group (a) Visvakarmas Vastusastra, (b) Samarangana Sutradhara, (c) Aparajita Praccha (B) Southern Dravidian group: (a) Manasara (b) Mayamata (c) Silparatna. Investigations of any traditional architecture have been generally limited to its form and technological characteristics without involving its theoretical approach. Therefore this subject makes a modest attempt on the little explored study of a Chinese architectural theory which is termed as Feng Shui (or Pung Shu or Fusui) and compared with the Vastusastra of South Indian Hindu treatise. Both deals with a subject like selection of a favourable site for dwelling (both for

domestic and temple construction) plan, material, etc. Both treatise are generally based on natural philosophy and cosmology and they are found within the broad context of Chinese, Korean and Indian Hindu Cultural settings (Raju Poundurai, 1998). The term Feng Shui is often translated into English as geomancy, but the term Vastusastra can be described as the text on earth, i.e., Vastu means earth and sastra means text. But the word Feng Shui literally, is a combination of the words Feng (wind) and Shui (water). The spirit of earth (Vastu) rule of the cosmic structure, conditions of topographical features, and other aspects of the environment are all taken into a considerable account in planning. The Chinese classics such as that the Shu Ching (the book of documents). I-Ching (the book of changes), Shin-Ching (the book of songs), Li-Chi (the book of rites) and Chuun-Chiiu (the Annals of spiring and Autumn) represent Chinese practices for the siting of new settlements and dwellings. These five classics speak about the Confucian school of cosmology and ethics. A dictionary, Shin-ming compiled by Liu His (AD 200) of the Later Han dynasty gives the detailed information of dwelling and site selection i.e. tse (site) which means dwelling. The tse of dwelling is to the tse of to select. (It means that) one will select an auspicious site (first) and then will construct a building their (Sang Hae Lee 1989:6). In South Indian Vastusastra text of Mayamata speaks about the dwelling site selection and its harmony with dwelling and its environments. If any site satisfies these conditions, it will be considered as auspicious. Hence, both Feng Shui and Vastusastra are considered to find the most auspicious site for human dwellings and for temple construction such as the orientation of the site, topography of the surrounding site, time and layout of the important building elements, and the occupant. Orientation of the site in Vastusastra tradition describes that: First of all a piece of ground in the middle of the chosen site should be leveled by the water method; this must be a square of one square pole in the centre of which the genomon should be set; The line, which joins the two points where the shadow (of the genomon) has touched the circle, in the morning and in the evening, gives the east-west direction (Fig.5). The line, which passes through the space between these two points and (which is like that which) connects the head and tail of a carp, is the north-south axis, the sage should draw these two lines. Then the circles which have their centres at the east and west points should be drawn (Bruno Dagens 1985:15). Cosmological subject is connected with the practical aspects of human dwelling in its relation with physical features of earth. In Chinese cosmology: a building is not simply something that site upon the ground to serve as a convenient site for human activity. It is an intervention, in the universe, and that universe is composed of the physical environment and men and the relationship among men (Maurice Freedman 1986:7). In Vastusastra tradition of the Dravidian concept of cosmology is more close to the Chinese cosmological viewpoint. The South Indian Vastusastra states that The ground plans of every Hindu Temple or dwelling most conform to Mandala called the Vastu purusha mandala(Fig.6). It functions as a geometrical diagrams of the essential structure of the universe an imprint of the ordered cosmos (Silpasastra 2-15). According to the Vastusastra tradition, all the architectural construction should follow the square and the square grid as the square symbolizes the manifest world. This is in accordance with the symbolise that links the earth and the earth field with the square shape. What is Earth should be Vastu (architecture). What is Vastu is the Earth (Silpasastra 2-16). However, as the cosmos is represented by the circle symbolically, the process of making an architectural model of the cosmos involves the representation of a circle in a square grid in two-dimensional construction and of an ellipsoid (the cosmos egg) in a cubical grid in three dimensional construction. This principle is also applicable to an individual dwelling to a village, capital city, palace or fort construction, etc. But in Feng Shui tradition there are two categories of habitations:

dwellings for the dead Yin-Chai, and dwellings for the living Yang-Chai (Sang Hae Lee 1989:21). Yang-Chai covers various levels of village, city, capital and even for individuals. But in Vastu tradition, all places where immortals and mortals dwell, could be considered as dwelling sites (Vastu) (Mayamata 201-3). Dwelling sites have been chosen after a thorough examination of the colour, odour, flavour, form orientation, sound and fertility, that once delimited, is what is called the dwelling site, it is different for each caste. It is of two types, the one secondary and the other principal. Villages and the like are secondary but the earth is the principal one. A watercourse flowing to the right must border the site. It can be comparable to Feng Shuis condition that the site should be considered first, then its economic conditions, followed by the traits of the peoples minds, and finally its natural scenery. If the site defects one of these important factors, it will not be a favourable one. Yi Chung-bwans geographical book entitled Taengni-ji describes it as follows: first observe the mouth of the water course, then the features of the field, the forms of the mountains, the colour of the earth, the availability of water and finally the facing mountain and watercourse (Sang Hae Lee 1989:298-99). Mayamata states that: the site suitable for Brahmins is square, white, without defects, planted with undumbara trees, sloping towards the north, perfect and has been astringent and sweet savour. Such a site is for a king is one eighth more than its width; it is red in colour and bitter inflavour, it slopes towards the east is vast and planted with asvattha. Such a site invariably guarantees success. The length of the site suitable for Vaisya is one sixth, more than its width; it slopes towards the east is yellow of sour taste and planted with plaksa (Mayamata 2.10:15a). Such a site is beneficent. The length of the site suitable for Sudra is a fourth more than its width, it slopes towards the east, is black, has a pungent flavour and is planted with nyagrodha such a site is a sources of abundant riches and grains. These are the different types of site suitable for Brahmins, Kings, Vaisya and other castes (Mayamata 2.10-15). The four caste system of India is also applicable to compare with Chinese and Korean division of four types of society such as Scholar, Farmer, Manufacturer and Merchant. Vastusastra gives a detailed picture about the designs of four caste of brahmins, kings, vaisyas and sudras. According to Mayamata the Masters house room is called vasa and Mistress house room is known as ranga but in the Korean traditional architecture, the masters room is called sarang chae and the mistress house is known as an-chae. The above statement reflects the ancient divisions of society and the system of special allocation for men and women in the traditional houses of China, Korea and India. Cosmological Philosophy The central concept of Neo-Confucian cosmological philosophy, Li and Chi, influenced Feng Shui theory. They interpreted Chi as a material force and identified it with the great ultimate itself. But the concept of li is one but its manifestations are many, because this principle is multiple (i.e.). When a certain thing is made, There is in it a particular principle (li). This Li is an implicity entity within which a harmony ordered process exists. According to Hindu Vastu

tradition, a building is a symbolic structure that represents certain fundamental concepts of Hindu Philosophy views the cosmos as essentially holonomic and as a consequence self-similar, like a hologram, each fragment of the cosmos is believed to be whole in itself and to contain all the information of the whole. A verse from Kathopanished says: What ever is here, that is there What is there; the same is here Isha Upanished says that Om That is whole, This is whole. From wholeness emerges wholeness, after wholeness subtracted from wholeness; wholeness, still remains. The Five Planets and Nine Stars The name of the five planets are employed in Feng Shui for the analysis of surrounding land forms and other relation to other Feng-Shui aspects of the dwellings. The concepts of the five planets are mataphorically correlated to the shape of land forms. Among the Feng-Shui text Han-Lung Ching deals exclusively with the nine stars are considered as nine moving stars in heaven. In Vastu tradition, the life and prosperity of building is based on the position of planets in various signs with respect of the work. There is Lagnas in a day with an average rate of 2 hours per Lagnam. Lagna means, the rising sun at the time of birth. Lu-Pan Ruler The Lu-pan ruler is a device to check the size of dwelling elements to ensure their correctness. One Lu-Pan foot (one-Chih) consists of eight Chinese inches (tsun). The divided eight units are termed tsai (prosperity) Ping (sickness) Li (separation), I (righteousness) Kuan (official), Chich (Plundering), Hai (injury) and pen (root) in order from the first to eighth unit. The size of dwelling elements and their overall dimentions are also important factors for judging auspiciousness. Among these tsai, I, kuan and Pen while are the first fourth, fifth and eighth units respectively are considered auspicious dimensions. In Vastu tradition the stars exercise their influence on the prosperity and other similar aspects of the owners are indicated as explained. The size suggested are (in metre) 1.8, 2.4, 3.0, 3.3, 4.8, 5.1, 6.0, 6.3, 6.6, 7.2, 7.8, 8.1, 8.4, 8.8, 9.0, 9.3, 9.6, 9.9, 10.2, 10.5, 10.8, 11.1, 17.7, 12.3, 12.6 and 13.5 etc. The Vastusastra has given the dimensions and the residential units (Gopinatha Rao 1992: 26-27). Directions Feng-Shui theory employs various directional systems that subdivided the circumference of the site. This theory is related to the twenty-four directions. The four corner directions are considered the points of entry for Chi and hence are named as Kuci-men (ghost doorway), Ti-hu (earth doorway), Jen-Men (Man doorway) and Tien-men (Heaven doorway) for the directions of northeast, southeast, southwest and north respectively. Since the earth Chi is considered very Malacious, four corner directions show unfavourable qualities. But in Vastusastra tradition, speaks about the eight directions and the eight deities. The setback spaces from the building to the boundaries of the site (open space) provide for a house in different directions home influence on the prospects of the occupants. Building should be constructed preferably in parallel with magnetic force. The difference between magnetic direction and direction of site can be upto 12 degrees. The four corner directions are adorned with four guarding gods such as Agni (fire), Niruthi (devil), Vayu (air) and Isana (heaven) (Fig.7). The above citation expresses the uniformity that existed between the two architectural treatises. Though the present study is restricted to

compare the site selection, orientation, cosmology etc., aspects but a lot needs to be explored to identify the common area of interest. QUANZHOU HINDU SETTLEMENT Quanzhou is one of the cultural cities in China, which is situated on the starting point of the silk road on the sea. During the period of song dynasty (AD 1960-1127) Indian merchants and sailors had come to stay in this place. These activities paved the way for the introduction of Hinduism in Quanzhou. The remains of a Tamil inscription dated 1281 AD recording the establishment of a Siva temple for the health of the Yuan King (Karashima 1989) is of one such evidence. The Hindu priest named Lo-hu-na- (Raghunathan) arrived to Quanzhou and bought a site to built a temple in the Southern side of Quanzhou and it was known as the Baolin Yuan during the period of Zhao Ragna (Hirth and Rockhill 1966:111). Quanzhou Temple Hindu Architectural tradition has made a great impact on South east and Far eastern cultures. The major temple construction activities are mainly based on political and cultural centres. In the Chola tradition, the major temples are considered to be of Meru concepts oriented and it has its own spatial orientation. The Birahadesvara Temple at Thanjavur is called Dhakshina Meru i.e., the southern mountain in south India. The concept of Meru can be compared with the sacred mountains like Sumeru, which is a familiar name in Chinese and Korean cultures. Tantu Pangelaran, a text in Japanese culture compiled in the 16th century A.D. speaks of the Mahameru (the greater Mountain) is connected with Paramesvara (Siva) and the mountain of Java. It shows the Meru Sutra and its influence in Southeast, Chinese and Korean tradition. When the Dhakshina Meru of Thanjavur temple is of southern side, the Panantharam temple in Java must be a Poorva Meru (east) and the Siva temple at Quanzhou may be considered as a Utthara Meru (north), the mountain Himalaya can be referred to western mountain, i.e., Paschima Meru. Hence, the great Hindu tradition associated with Srivijaya, they built the Utharameru Siva temple of Quanzhou. But it needs further research in this direction. The Hindu temple of Siva built at Quanzhou in southern China during the Yuan dynasty is one of the Hindu cultural remains found in China. In the last 20 years, archaeologists have had great success in excavating the site and investigating the Hindu sculptures, which have thrown more light on the advent of Hindu diaspora in Quanzhou regions. The panels and sculptured stone carvings of Quanzhou are appeared to be of to South Indian Hindu Tradition. Siva worship occupies an important place in the Quanzhou Hindu temples (Fig.8). The pillars are adorned with South Indian decorative art motifs. The style of pillars shows that they are of late Chola style of construction. The temples are of single style, cubic in structure with a very simple square entrance hall and square Vimana style which refers to the development of Hindu architectural tradition. The temple tradition and settlement of Quanzhou have great influence of Hindu Vastu tradition of South India. There are no extant records to tell the exact time it was built. The local clan genealogies and archaeological evidences indicate that the temple might have been built during the Yuang dynasty. During the Yuang period Quanzhou held an important place in maritime trade between the Indian Ocean region and East Asia. It is also recorded that South Indian merchants and the Chola missionaries flocked to Quanzhou not only for the trade and missionary purpose but also there were great cultural settlements in South China. They also had great relation with Shilla and Packche kingdoms of Korea too. Kadalisvaram JiLi Wu Shi

Kulottunga Devar, the King of the Thanjavur (the envoy of the Chola King) had interest in Taoist monestery named Tian Qing Temple, who was constructed between 1067 and 1079 A.D. (more than fifty years after Solisan Wens death) with the help of Sri Vijaya. During the period of the Emperor Kubilaikhan (1260-1294 A.D.), a very active cultural exchange of political embassies between the Southern Indian Hindu Kingdom and China was referred in several respects. In 1281 A.D. and image of Siva was installed in a temple by one Tavachakkra Varthigal Sambandha Perumal. This information is referred in a broken stone inscription unearthed in Quanzhou (on Wubao Street) in 1956. This stone inscription consists of five lines of Tamil text with one Chinese version (Subramaniam, 1978:6-8). The Chinese text has not been deciphered so far. But the same type of triligual inscription found in Sri Lanka which consists of Tamil, Chinese and Persian versions deals with the same subject of the Quanzhou inscription. The text of the inscription: (a) haraha svasti Sri Sag / adtam 1203 Cittirai (b) cittirai nal Sri ceka / caikan tirumenikk nan (c) raka utaiyar tirukka / incuramutaiya nayanarai (d) eriyarulap panni / nar campantop perumal (e) ana tavaccakkaravartika / liekacaikan parman (f) pati The chinese text runs as : Lu he zhi ri tong? Jili Wu Shi Ju Shan Jing Lu-he-zhi-ri (Tavachchiakkaravarti) with the Khans order (or reaching the Khans territory) Kada lisvaram (or Cholisvaram) after the name of the Meru i.e. Utthara Meru (Northern Mountain God). There are decorative motifs from the twenty-four medallions, the vyalavari or yali art motifs of Chola style of South India. Three metre tall Sivalinga which is found in the outskrit of Quanzhou known as Shisun (stone bamboo shoots) is comparable to the Sivalinga of Dhakshina Meru of Thanjavur Big Temple of the great Cholas. Childia is also an another important centre for Hindu art studies. The image of Nataraja found that in the Childia pavilion has spear, which is a unique art of Childia art. Hindu style of pillars at the Tiabou temple, Quanzhou, Durga relief, Xinji Pavilion of Jingjiang country, Vishnu on Garuda, Siva and goddess Bhuvanesvari in Kaiynan Temple appear like that of South Indian Hindu Temple art. Architectural and decorative arts found in the Quanzhou regions are the best examples of early contacts of South Indian Hindu arts, architecture and their settlements. Since 1930s more than 500 pieces of sculptures and stone slabs of temple structures have been unearthed (Yang 1984:1-15). The architectural and the two Tamil stone inscriptions found in Quanzhou show the early development of Hindu settlements and the Tamil cultural impact on South China culture. The informations highlighted above are only an outline and a fragment form of the wholescenario of the early contacts of South India and the Hindu settlements of Quanzhou regions in South China. Further investigation with special reference to Quanzhou coupled with archaeological excavations and other written records of South China, Korea and Japan will surely yield more socio-cultural informations and the development of science of architectural theory between China and South India. REFERENCES Bruno Dagens. 1985, Mayamata An Indian Treatise on Housing Architecture, Iconography, New Delhi, Sitram Bhartia Institute of Scientific Research. Ganapathi Sthapathi, V. 1996, Vastusastra A Scientific treatise, Madras, Vastu Vedia Research Foundation. Gopinatha Rao, C.H. 1992, Astrology in House Building, Madras.

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