Prosperous Period of Srivijaya-CT

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red sandstone and limestone mountains such as Khao Nang E or Khao Nang A. The oldest sand dune was
Sansai Riw (Riw sand dune) that covers the area of Wat Vieng, Wat Long and Wat Kaew to Khao Namron
(Hot Spring Mountain) following the recording of three Chedi in the inscription No.23. In addition, the
biggest sand dune is at Phumrieng Sub-District. These support the recorded history of the Srivijayan age
that referred to red land and an antique community residing on a sand dune area. However, in the past,
higher areas were also used for rice fields that were so important for both local community and outside
trade. Tapee River (Long River) and Phumdong River were called historical rivers that Indians used as a
riveraine route for commerce and the expansion of culture. Many archaeological traces and historic sites
have been found in this landscape.

It can be seen, there were found a lot of landmark evidence of Srivijaya around Ban Don Bay and
related landscapes such along Takuapa-Ban Don Bay route show significant values of Srivijaya or Chaiya
including it was the center of Mahayana Buddhism and it was the entrepot and intercontinental trade in
Southest Asia and in the world in Srivijayan age. So it is importance to interpret its significant values to the
public through heritage management such cultural tourism.

Figure: Periods of weather to support that Ban Don Bay was the center of Srivijaya
Source: Adapted from Thammathikul (2017) by Nuanla-ong (2017)

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This topic is present scientific process and evidence to prove the location of the capital of
Srivijaya (Prosperous period of Suvarnabhumi) following the study of Nuanla-ong (2018). This study
involves various evidence and traces including, archeological evidence, architecture, recording and
comparing with information about geography, weather and astronomy, it can be concluded that the
geographical position of Takuapa-Ban Don Bay route in southern Thailand is suitable for economic,
religious, and political expansion. There are found important evidence to prove that the capital of Srivijaya
Empire was located above the equator (in the Northern Hemisphere) at Chaiya in Surat Thani. For
example, the figure below provides evidence and sources to support that the situation of Ban Don Bay,
according to the maritime trade of Srivijaya and Ban Don Bay, was the center of Srivijaya.

Map: Cultural Water Route following the Journeys of Sieng-Jun and Heng-Kul-Jeng , I-Ching and Atisa.
Source: Sippanan Nuanla-ong (2018)

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“Shie Tua Kua” was the root of “Siam-Srivijaya and Lawo”. There was found important evidence
such as: In 1105 B.E., Ambassador Sieng Jun and His Excellency Heng Kun Jeng recorded that the
capital of “Shue Tua Kua (Siam or Srivijaya)” was located far from the coast deep into the central part of
peninsula. And it was recorded in Chinese as “Chai Jue”. It translated into Thai as “Red land (นครดินแดง(”
because the land of this capital was red. M.C Chanjirayu Ratchanee in Phor Jud Nor Jud Pramuan Mark
(1993) said that there was found “Jarn (writing) Suvarnabhumi Inscription Tiles )กระเบอื้ งจารสวุ รรณภมู ิ( at
Bann Koo Bua in Ratchaburi in 1000 B.E. Children of Khun Jantarapanu were Insirien and In Khao Khiew
who had migrated to buid Srivijaya in Nakon Si Thammarat. There were found some pile of bricks at Wat
Nang Phaya and Wat Nang Kra in Thawang Subdistrict, Nakon Si Thammarat. There were found unknown
number of inscription tiles. One of good samples was pink clay. This evidence correspons to other
evidence about red land in the southern Thailand. Dhammatattho Bhikkhu (Monk) read 2 sheets as
examples. The first sheet was recorded that “Srivijaya Suvarnabhumi” in 1151 B.E. The royal wife of Khun
Chan Sailenthorn Klong Thai was Bunyata. The second wife of him was Bua Thong. The third wife of him
was Nang Puang Cho Prai. And the second sheet was recoded that “Srivijaya Suvarnabhumi” in 1410 B.E.
The royal wife of Khun Sri Sailenthorn Klong Thai was Dong Daw. The second wife of him was Pum Wilai.
Unfortunately, he hadn’t finished reading them, someone ordered him to stop reading these meaasges. In
addition, Lt. Gen. Sanphet Thammathikul also commented that the name of “Shie Tua Kua” was called
“Nakon Kirikan”. It was the origin of “Siam and Lawo Empire” that occurred about 50 years before Srivijaya
gained power in the Southern Sea and then the evidence was lost.

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Picture: The results of this study came from discussion and commentary from various experts about
“climate evolution, topography and navigation including Lt. Gen. Sanphet Thammathikul-Historian (left
picture), Khun Methawee Nuanla-ong-Meteorologist (in the left of middle picture), M.R.Pumin Varavarn,
Ph.D-Landscape architect (in the right of middle picture) and Suksit Petampai, Ph.D-Lecturer and person
who has experiences and studied the maritime route (right picture)
Source: Sippanan Nuanla-ong (2020)

After consulting and brainstorming with a historian (Pol.Sanphet Thammathikul, 2017), a
meteorologist (Methawee Nuanla-ong, 2017), a landscape architect (M.R.Pumin Varavarn, Ph.D) and a
sailing experience (Suksit Petampai, Ph.D, 2017), the author can specify the location of the Srivijaya’s
center by comparing traces and historical evidence with geography, weather and monsoon. According to
an architect and heritage specialist (Dr.MR.Pumin Varavarn, 2017), the author can also perceive about the
situation and landscape of the ancient states and empires, such as Pan Pan State, Sritep ancient city and
Srivijaya. The results of this study are supported by important maps, which show that based on this
information of I-Ching, it can be concluded that I-Ching had travelled in the Northern Hemisphere but
never to the Southern Hemisphere. According to the record of I-Ching, evidence, and traces of Ban Don
Bay, it can be assumed that “either Chaiya in Surat Thani or Ban Don Bay area was the center of
Srivijaya.”

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Figure: A map showing the climates and flora of the Northern Hemisphere according to traces and
evidence of Srivijaya. Many stories and traces of Srivijaya show that Srivijaya’s situation was in monsoon
climate.
Source: Adapted from https://iasmania.com/hot-wet-equatorial-climate/ (September 23,2017) by
Sippanan Nuanla-ong (2020)

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Figure: Wind chart of the world from November to April. The evidence of the wind direction to support
that Ban Don Bay was the center of Srivijaya.
Source: Adapted from Thammathikul (2017) by Sippanan Nuanla-ong (2017)

The map shows the “Surface Wind”, that is the “Northeast Monsoon” or the “Winter Monsoon”,
from November to April. According to the direction of the arrows on the map, the wind begins moving from
Asian territory in Siberia starting from the early stage of winter (the 21 of December), passes through the
great land of China to the South China Sea, moves down to the Southwest, heads towards Thailand and
into the Indian Ocean. Because it doesn't move to the equator, therefore, it can be said that the merchant
ship was moved by airflow to the coast of Vietnam. It could not sail directly from “Thai Bay” to Melayu. The
merchant ship had to sail along the coast of the southern peninsular, Thailand to the end of Laem-Tong,
and then sailed to “Melayu”.

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Figure: Wind chart of the world from May to October. The evidence of the wind direction to support that
Ban Don Bay was the center of Srivijaya.
Source: Adapted from Thammathikul (2017) by Sippanan Nuanla-ong (2017)

The “Surface Wind”, that is the “Southwest Monsoon” or the “Summer Monsoon”, from May to
October. According to the direction of the arrows on the map, the wind starts moving from Indian Ocean
in the mid-May, passes through the southern peninsular, and then moves obliquely to the great land of
China that it causes large amount of rain. The merchant ship was required to rest and wait at “Melayu” for
the change of monsoon. It could sail again by using the wind from the “Southwest Monsoon” or the
“Summer Monsoon”. From these reasons, it can be concluded that the merchant ship could not sail directly
from “Kwang Tung”, China to “Palembang”, Indonesia. It had to wait for the “Southeast Monsoon” at Melayu
to sail to “Palembang”. However, the meteorologist - Methawee Nuanla-ong (2017) argues that merchant
ships were able to sail with the tide during the Ming dynasty (1368-1644 A.D. or 1911-2187 B.E.) which it
occurred later after the Srivijayan era.

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Figure: Evidence of the wind direction to support that Ban Don Bay was the center of Srivijaya.
Source: Adapted from Thammathikul (2017) by Sippanan Nuanla-ong (2017)

The map shows “High Pressure and Surface Winds”. High pressure sources on the surface of the
continent and in the ocean and produces low temperature with different pressures. In addition, the earth
moves around itself and its axis is inclined about 23.5 degrees. At the same time, it moves around the sun
in an oval shape. The wind can move between the continents and oceans which can create different
seasons of the world. So, the “Northeast Monsoon or Winter Monsoon” and “Southwest Monsoon or
Summer Monsoon” will move in an oblique direction to the South China Sea and Indian Ocean. It cannot
be directly over the equator.

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Figure: The evidence of the wind direction to support that Ban Don Bay was the center of Srivijaya.
Source: Adapted from https://iridl.ldeo.colmbia.edu/maproom/Global/Climatologies/Vector_Winds.html
by the meteorologist- Methawee Nuanla-ong, 2017

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Figure: The author investigates and hypothesizes the location and center of Srivijaya from knowledge of time, seasons (astrology,
geography and climate) and ancient navigational route, according to science. M.C Chanjirayu Ratchanee and Lt. Gen. Sanphet
Thammathikul have opinion that the maritime route of I-Ching is in the Northern Hermisphere.
Source: Adapted from information of M.C Chanjirayu Ratchanee and Lt. Gen. Sanphet Thammathikul by Sippanan Nuanla-ong (2020)

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The author discussed with Lt. Gen. Sanphet Thammathikul (2021) who examined and evaluated
the Chinese monk's record, which includes the following factual information: "I left Guangdong in the
eleventh month when the east wind blew," which establishes scientifically that "Foshi" or "Srivijaya" was the
capital of the empire mentioned by I-Ching in his record, where he spent six months studying Sanskrit and
debating Dhamma with Phra Sakaya Kirati, and where the sundial was used to measure, which is now
Surat Thani, Muang Chaiya, Thailand. The following scientific evidence substantiates the information:

Figure: Lt.Gen. Sanphet Thammathikul explained that how to use the sundial and to compare it to the
diary of I-Ching.
Source: Nuanla-ong (2019)
1) According to the Chinese Lunar Calendar, the first day of the first month is considered the first
day of the "Chinese New Year." Thus, China's first month on the Solar Calendar is "December," and it is
winter in China due to the entrance of the "east wind" or "Northeast monsoon wind." Consequently, winter
in China starts sooner than winter in the Northern Hemisphere, which begins on December 22 and finishes
on March 21. Furthermore, during the northern winter. The earth revolves around itself, it rotates on an
inclined axis with a 23.5-degree tilt, circling an oval above the celestial equator and facing away from the

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sun. The northern hemisphere environment is frigid for three months, from December 22 to March 21. In
contrast to the southern hemisphere, which faces the sun, it is summer, therefore the daytime hours are
longer than the nighttime hours. The cold weather in Northern Siberia flows southward to replace the hot
air in the southern hemisphere, which Arabic geographers refer to as "monsoon winds." I-Ching referred to
it as "east wind" or "northeast monsoon wind," referring to seasonal winds that blow above the equator. It
blows from China's mainland to the southwest during the Northern Hemisphere's winter, passing across
Thailand's southern peninsula and then dipping into the Indian Ocean, ultimately reaching the Arabian Sea
and the East African coast. Claudius Ptolemy, the Greek wise man of Alexandria in Egypt around the 7th
century Buddha period, said in his geography book: "Greek sailors traveled from Alexandria to China and
then returned to narrate the story that resulted in the creation of the first world map." The I-Ching record
can be analyzed and investigated for scientific confirmation in the following ways:

1.1) I-Ching onboarded a Persian merchant ship departing Guangdong (Kwangtung) in the
eleventh month with an east wind. The ship arrived in Foshi in less than twenty days, a journey that would
normally take a month or more. It demonstrates that a Persian merchant's ship departed in early winter,
accompanied by a northern monsoon wind. It accelerated the ship's journey to "Foshi" or "Srivijaya" to less
than twenty days. The "northeastern monsoon wind" is the wind that sweeps over the equator from China
to the southwest in the northern hemisphere's winter, then into the South China Sea via Thailand's southern
peninsula. "Guangdong" is located at 22 degrees north latitude, according to a study of Southeast Asian
geographical maps. "Foshi" or "Srivijaya" is in Surat Thani, Thailand, at a latitude of 9 degrees 08 lepta
above the equator. It demonstrates that "Guangdong", "Foshi" or "Srivijaya" are located above the equator
in the northeastern monsoon winds blowing through the northern hemisphere's winter.

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1.2) According to I-Ching's record, he spent six months in Foshi studying Sanskrit and debating
Dharma with Phra Sakayakirati during the northern hemisphere's winter, between December 22 and March
21, and continued until the northern hemisphere's spring, between March 21 and June 22, when the Earth
rotated on an inclined axis with a 23.5-degree tilt, circling the Sun in an oval journey. This created the
illusion that the sun rose from the southeast horizon at a latitude of 23.5 degrees below the equator, or
tropic of Capricorn, and then gradually descended to the equator on March 22 at a rate of one degree per
day. There is a special phenomenon in the world: the nighttime is longer than the daylight hours and
gradually shortens. On the Northern Hemisphere Winter End Date and Northern Spring Start Date, March
21, the frigid weather began to warm to the point where "day and night were equal," "individuals were
completely illuminated without any shadows," and "the gnomon did not cast a shadow." Following that, the
Northern Hemisphere's climate began to warm. The daylight hours gradually increase in length in
comparison to the nighttime hours. The sun orbits 1 degree above the equator each day. Sunny shadows
were gradually pointing southward. This enabled for the verification of when I-Ching utilized a sundial to
measure by applying a geographical table depicting the day when the sun shone directly on one’s head
at midday in "Foshi" for the first time in years: "Foshi" or "Srivijaya" is "Chaiya" in Surat Thani Province,
Thailand, located at a latitude of 9 degrees 08 lepta above the equator. The sunlight was on one's head at
midday for the first time on April 15, when I-Ching noted the measurement of the sundial: "During the day
in Foshi's summer, the sundial (gnomon) is 8 chi tall and casts a southerly shadow of 2 chi 5 cun." It reveals
that "I-Ching recorded the measurement of a sundial at Foshi five days after the day of the sun beaming
on one's head on April 15 at midday in Foshi; hence, while the date is uncertain, it is portrayed sufficiently
to indicate that it occurred five days after April 15 because the gnomon casted a southwardly shadow
shortly after 2 chi 5 cun. Therefore, "The sunlit shadow is proof that I-Ching measured a sundial at Foshi

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(Chaiya) in the early Northern Spring.” During that period, the sun orbited over the little equator, allowing
the gnomon to produce few shadows.

Figure: This Chart is showing that the sun’s orbit along the celestial equator. It is related to the earth
rotates around itselt around an axis of inclination 23.5 degrees, with an elliptical orbit around the sun,
passing the nort and the south of celestal equator, alternately during the year. The earth’s orbit around
the sun creates 4 seasons on the earth:

- Winter season from December 22 to March 21
- Spring season from March 21 to June 22
- Summer season from June 22 to September 22
- Autumn season from September 22 to December 22
Source: Adapted from Thammathikul (2021) by Nuanla-ong (2021)
2) Concerning the record of I-Ching regarding the King of Foshi's benevolence, he placed I-Ching
on a ship from "Foshi" to "Malayu." The ship spent two months awaiting the "northeast monsoon wind
(breeze)" of the following season. Following that, in December, it continued its journey to "Malayu" via the

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Sumatra Straits to "Shisha" or "Kedah" or "Saiburi" (Kedah State of Malaysia.) The king of Foshi's ship went
across the Bay of Bengal (and the Naked Islands or the Nicoba Islands) to India's "Tamlipti" to study
Buddhism at Nalantha University.

Throughout I-Ching's two-month stay in "Malayu" to await the "northeast monsoon winds" for the
following season's journey, he observed: "In the middle of the eighth month at noon, the sundial (gnomon)
does not cast shadows, the person standing in the sun does not cast shadows; the middle of spring will
be the same. The sun passes directly overhead twice a year. " According to the wording in this note, the
sun's orbit is visible when it rises from the northeastern horizon at a latitude of 23.5 degrees above the
equator, or Tropic of Cancer, for three months during the northern hemisphere summer between June 22
and September 23. Then, the orbit backs down one degree a day to the equator on September 23, the end
of the northern hemisphere summer and the start date of "Northern Autumn" from September 23 to
December 22 for three months. According to the Chinese Lunar Calendar, the mid of eighth month is the
end of summer and the start of autumn in China occur on September 15, almost eight days earlier than the
northern hemisphere's end of summer and autumn start dates, which occur on September 23. It reveals
that on September 15, I-Ching measured a sundial in "Malayu." At the time, the sun orbited almost 0
degrees above the equator. The unique astronomical phenomenon known as "Winter Solstice" or "Equal
day and night," which means "the daytime and nighttime are equal," occurred for the second time in
"Malayu," which is located along the side of the Kampanganan River in Kota Kapan District, Kapan City,
Rao Province in the middle of the Sumatra Islands, Indonesia. Professor M.C. Chanjirayu Ratchani believes
that "Mauratagus" and "Malayu" refer to the same city in Indonesia's Rao Province, which lies slightly above
the equator, resulting in the same astronomical occurrence as China in the Northern Hemisphere: "Equal

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day and night." The sun is directly overhead at lunchtime. Individuals are standing directly in the sun,
without any shadows. On the other hand, the sundial (gnomon) is incapable of casting shadows.

3) According to I-Ching’s record while studying Buddhism at Nalanda University and making
pilgrimages to India and Sri Lanka, after finishing his dhamma conversation with the renowned master, I-
Ching went on a boat trip to "Tamlipti" and returned to China in 1228 B.E. (685 A.D.) in the northern summer,
relying on the southwestern monsoon winds caused by the earth tilting the North Pole towards the Sun.
Therefore, the northern hemisphere has a warming climate (as opposed to the southern hemisphere, where
there is a cold climate), the sun is seen rising to the northeast, then gently descending to the east at a
latitude of 23.5 degrees north. And then it slides down little by little until it rises straight east on the day at
the end of the northern hemisphere's summer and the beginning of northern autumn. Due to high pressure
trenches in the Indian Ocean, "southwest monsoon winds" blow northeast across the equator, through
Thailand's southern peninsula, and all the way to China and Siberia. When steam from the ocean collides
with the cold of the mountains, it causes downpours (a lot of rain). The Southwest monsoon winds blow
between mid-June and September. When I-Ching returned from "India" and arrived in "Malayu," he noted
Srivijaya's significant historical evidence that "Malayu had become a Foshi."

Figure: Nalanda University in India (left and middle picture) and city wall of Biha state in India (right
picture-แควน้ มคธ).
Source: Sippanan Nuanla-ong (2012)

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M.C Chanjirayu Ratchanee and other southern historians studying Srivijaya history, such as
Buddhadasa Bhikku, Ajarn Dharmmatas Panich, and Lt. Gen. Sanphet Thammathikul, discovered
significant evidence linking I-Ching's travels to the Tang Dynasty Chronicle and text messages in stone
inscriptions on Sumatra, Banga Island, and Java Island. It was used to investigate and analyze the fact
that "The King of Foshi," as mentioned in the Tang Dynasty Chronicle and as the person who sent an
ambassador to contact the Royal Tang Dynasty in 1213 B.E. (670 A.D.), had the Chinese name of "Hotomi."
According to I-Ching's record, this King of Foshi occupied the "Sumatra Islands" and renamed them "Foshi
Island" or "Srivijaya Island." It was built in the South China Sea as a royal port city to control navigation via
the Sumatra Strait. I-Ching, on the other hand, called it "Mow Low Yow (Moloyu)" or "Malayu," referring to a
maritime junction on the way to India and China that served as a rest stop while waiting for the monsoon to
change direction, and where he stayed for two months before traveling through the strait to King Foshi's
royal port on the Andaman Sea, which was called "Shisha" or "Kedah" or "Saiburi."

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Figure: Inscription of Maharaj Srichainas of Srivijaya Empire. He was named in Chinese in the Chinese
chronicle of Tang Dynasty as “Homito”, the monarch of “Shi-li-fo-shi (Srivijaya)”. There was found the
inscription in ancient Malay (Malayo) language at Kedukan Bukit mountain (near Palembang) on the
island of Sumatra in Indonisia. It was recorded that Maharaj Srichainas of Srivijaya Empire raised 20,000
troop, 1,320 marines to perform the rights of Pithi Sithiyatra ceremony in Malayu. Subsequently, his army
went to conquer the city of Jambi and the city of Palembang until they defeated in 1226 B.E.
Source: Adapted from Thammathikul (2021) by Nuanla-ong (2021)

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Figure: Map of Southeast Asia is showed “Season wind”. It is blowing back and forth between the Pacific Ocean and the
Indian Ocean.

1) “Northeast Monsoon” blows over the equator during winter in the Northern Hemisphere, between December 22
and March 21. (Blue arrow)

2) “Southwest Monsoon” blows over the equator during winter in the Northern Hemisphere, between June 22 and
September 23. (Red arrow)

Source: Adapted from Thammathikul (2021) by Nuanla-ong (2021)

Meanwhile, I-Ching attended Nalantha University to study Buddhism. Sumatran indigenous
peoples rose up in revolt. The Kedukan Bukit stone inscription, engraved in the ancient Malayu language
on Sumatra, states that the King of Foshi, known as "Thapuntihiyam Srichainasa" or "King Srichainas," raised

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a naval army of 25,000 troops to suppress them until 1225 B.E. (682 A.D.), when they became peaceful,
and then annexed them into his empire. He then raised an army to defeat the rebels on the unspoiled Javan
island. Later, he promoted his son to the position of king of rule. The Keluar Stone, which was discovered
on Java Island in 1321 B.E. (778 A.D.), referred to King Srivijaya as "The great of Sailendra Dynasty." The
inscription honored him as a Burapha Raja for establishing the Srivijaya Empire in Suvarnabhumi and was
referred to as such in the inscription: "Srivichayaracha" translates as "conquering king," as in "The King
Srivijaya, who conquered Suvarnabhumi solely through his own strength." It is the origin of the word
"Srivijaya," indicating that "the conquering king annexed the Kingdom of Malayu on Sumatra, the Java
Kingdom, and the South Sea islands to his empire." The Great King is assumed to be "Srichainas the Great"
or "Homito," as mentioned in the Tang Dynasty Chinese Chronicle, where I-Ching noted that "Malayu had
become Foshi." (For additional information, see Nuanla-ong, 2010 and Nuanla-ong, 2014.)

In 1228 B.E. (685 A.D.), I-Ching summoned (invited) over 500,000 copies of the Tripitaka and
Sanskrit Scriptures from India by stopping at "Foshi" to allow Phra Sakyakirati and monks in Srivijaya (Foshi)
who were Sanskrit experts, to assist with translation into Chinese for three years. Additionally, they were
summoned to China in 1231 B.E. (688 A.D.), which is regarded as significant historical evidence
demonstrating that "The Sacred Chinese Tripitaka was translated from Sanskrit to Chinese at "Foshi" or
"Krungsrivijaya" in Chaiya, Surat Thani Province, Thailand. When the investigation of I-Ching's maritime
travel is combined with scientific principles, it is clear that "I-ching's departure by ship from Guangdong
city in China to India is dependent on the strength of the Northeastern Monsoon during the northern
hemisphere winter, and the sea's return from India to China is dependent on the strength of the Southwest
Monsoon winds during the northern hemisphere summer months." Furthermore, this scientific evidence
affirms that "Guangdong, Foshi (Srivijaya), Malayu, Shisha (Kedah or Saiburi), and Tamlipti are all located

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above the northern hemisphere's equator in the monsoon winds." It accords with the opinions and
investigations of M.C Chanjirayu Rassani, as well as the evidence of Professor Dhammatas Panich's
comparative proof.

Figure: In 1214 B.E., I-Ching (หลวงจีนอจี้ งิ ( travelled from China (จนี ( to study Buddhism at Nalanda
University in India )อินเดยี (. His journey was starting with journey to "Foshi" or "Srivijaya )ศรีวชิ ยั ( ". He
onboarded a Persian merchant ship departing Guangdong (Kwangtung) in the eleventh month with an
east wind. The ship arrived in Foshi in less than twenty days, a journey that would normally take a month
or more. It demonstrates that a Persian merchant's ship departed in early winter, accompanied by a
northern monsoon wind. It accelerated the ship's journey to "Foshi" or "Srivijaya" to less than twenty days.
The "northeastern monsoon wind" is the wind that sweeps over the equator from China to the southwest in

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the northern hemisphere's winter, then into the South China Sea via Thailand's southern peninsula.
Moreover, the northeast monsoon winds (cold wind) will blow their strongest at the start of winter between
December 21-22, as I-Ching had recorded those strong winds blow large waves like clouds. Therefore, it
is hypothesized that a Persian merchant ship, a nautical expert and a modern vessel would have chosen
this phase of voyage, so that it would take time to reach Foshi (Srivijaya at Chaiya) very quickly. This
indicates that the Persian merchant ships should have reached Foshi (Srivijaya at Chaiya) in early January.
Source: Sippanan Nuanla-ong (2020)

Figure: Map of Borneo Vortex
Source: https://www.google.co.th: (October 25, 2010)

This map of “Borneo Vortex” at Borneo, Indonesia shows that if the vortex is severe, it can create
a Cyclone in the sea at Borneo. So, it is difficult for wind power to move directly to the equator.

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Figure: Borneo vortex and mesoscale convective rainfall support that it is very difficult to move directly to
the equator.
Source: S. Koseki, T.-Y. Koh and C.-K. Teo from www.atomos-chem-phys.net/14/4539/2014/

According to the investigation on “Borneo Vortex and Mesoscale Convective Rainfall” by S.
Koseki, T.-Y. Koh and C.-K. Teo (2014), they state that Borneo vortex grows over the equatorial South China
Sea under cold surges in December during Asia’s winter monsoon. It is unlike a typical tropical cyclone or
typhoon. From the map no. (a), it shows that the northeast winter monsoon winds are blowing through the
South China Sea blew northwest when they extend into the Java Sea due to the change in sign of the
Coriolis parameter at the equator. The Borneo vortex and the comma-shaped rainband over the equatorial

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South China Sea connect with cold surges. The absolute vorticity tendency reveals that the vortex
stretching from intense low-level convergence is mainly responsible for the occurrence of cyclones”.

From this information supports that it is difficult for wind power to move directly to the equator.
The scientific process and evidence to prove the location of the capital of Srivijaya (Prosperous period of
Suvarnnabhumi) was located above the equator (in the Northern Hemisphere) at Chaiya in Surat Thani.
The situation of Ban Don Bay, according to the maritime trade of Srivijaya and Ban Don Bay, was the center
of Srivijaya. The water cultural route of Srivijaya could support cultural tourism and sustainable
management that is one of important materials for heritage management.

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5. Discussion and Conclusion

Thailand (Siam) has long age and importance of historical backgrounds, significant value of
the heritage sites and social evolution can create a valuable city. According to Siam’s background
investigation, Suvarnabhumi or the Funan Empire could be the first empire in Southest Asian history that
was called in the Chinese chronicles as “Funan Kok” or “Hoolam Kok”. Siam-Srivijaya was prosperous
period of Suvarnabhumi. Its period was at least 600 years (12th B.E.-18th B.E.). It had a good relationship
with Sukhothai as a close friend. However, southern Thailand (Srivijaya and Tampornling) was under the
control of Ayutthaya in the middle of Ayutthaya period. The author learned that the name calling of Siam
did not come from “Siam-Ayutthaya” but possibly from “Siam-Lawo”. Because the name “Siam” was called
before the Ayutthaya and Sukhothai periods. Based on several evidence and traces, it can be concluded
that “Siamese people” remained in this land at least in 1182 B.E. In addition, Pan Pan state was the
landscape of Vieng Sra and Punpin District in Surat Thani, it was the center of Indian influence from the
Pan Pan age (before Srivijayan age). Later, in the 1200-1300 B.E., Chaiya was the capital (center) of
Srivijaya. Later the capital of Srivijaya was moved to the Nakon Si Thammarat area and turned back to
Chaiya and Nakon Si Thammarat again. In the past, the Sailendra kingdom was in the north of Southern
Thai Peninsula (Some historians called it as Melayu peninsula.) which was called “Ja Va Ka”. After it
conquered the Srivijaya state in Sumatra, Sailendra dynasty continued to use name of “Srivijaya” in Sumatra
because of it had the good meaning of this word, as ‘the winner’. That was the same meaning with “Chaiya”
and “Bodhi”. There were various names of Srivijaya such as Shi-li-fo-shi, Shie-to-kua (Red land), Sabaka,
Sribusa, Bhodi, Siri Bodhi and Southern Sea.

175

For Suvarnabhumi study, people could learn and understand the significant value of natural
and cultural heritage and evolution of this land to create sustainable development. Heritage management
is required to brainstorm and integrate with all stakeholders to make the plan and policies so that public
can get the highest benefits from heritage management and tourism. Chaiya District and areas around Ban
Don Bay in Surat Thani used to be the capital of Srivijaya so this landscape is suitable for heritage
interpretation and presentation as a “living museum” to the public, which is a necessary way to recognize
people and increase understanding of heritage in their communities. There are various kinds of tools to
support historical and cultural tourism, such as cultural maps, cultural trails, signage, guidebooks
(handbooks and e-books), printings/brochures/posters, labels, information centers, websites, electronic
media (QR Quote, AR,), videos, events, exhibitions, museums, and galleries that are part of heritage
interpretation to recognize people to be proud of their heritage. This is importance to connect people and
the significant value of the heritages with the identity of the place, people, history, background, way of life
and rules to respect the place, which will be regarded as a site and landscape with historical and cultural
significance. However, Srivijayan route as cultural tourism is one of important equipments for heritage
management for sustainability. Its cultural landscape consists of natural and cultural resources where are
sensitive areas. So sustainable management and creativity is necessary for heritage management that
including green management, hygiene management, cultural innovative product and service and etc. This
kind of tourism has specific and small target groups who prefer beautiful culture and calming nature of the
areas.

In addition, the author has learned from Nuanla-ong (2010 and 2021) who stated that Srivijaya
influence had effects in many nations in Southeast Asia such as Thailand, Indonesia, Malaysia and
Cambodia. The author would suggest that the lessons of Srivijaya teach us about the cultural flourishing

176

that came from balancing both material and spiritual development together; the globalization of its society
was opening mind of people to learn of interesting cultures and acquire various ideas from many places
in the world. They always communicated and exchanged their knowledge and culture in different ways
such as trading and religious propagation or migration. That leads to the fusion of culture and technology.
Specially, a main aim to control and develop the Srivijayan world related to religion.

In Thailand, there are many archaeological and historic sites including along Takuapa-Ban
Don Bay that are the landmark traces of Srivijayan architecture such as the Chedi of Wat Phra Borommath
Chaiya, Wat Kaew, Wat Vieng and Wat Long in Chaiya. Interpretation of the traces of Srivijaya and effective
cultural landscape management is important for sustainable development and for public awareness and
interest in heritage more broadly. For example, the serious present threats around Ban Don Bay area are
a lack recognition of the significant value of heritage sites from both local people and outsiders, and the
absence of a strong policy in heritage management. These threats have affected balancing management
and sustainable development in this area in every dimension such as society, economy and environment
are needed. It is a neglect of significant values related to the cultural landscape around Ban Don Bay.

The Traces of Srivijaya
From the investigation of the traces of Srivijaya, the Takuapa-Ban Don Bay is interesting route

for attracting people to understand the Srivijayan world and to connect the historic sites from the past to
cultural route in the present. Srivijaya had a variety of origins, religious cultures, geography and ways of
life. The Sailendra dynasty was one of the ancestors of Srivijaya and the ancestor of the Sailendra dynasty
was King Asoka Maharaj of India. Besides, Srivijayan influence and Sailendra culture had covered many
places from the past to the present such as southern Thailand or the Melayu peninsula where Indians

177

travelled and set up towns on both the west and the east coast of the Melayu Peninsula. They had changed
the old economic system (hunter - gatherer) into an agricultural society in this period with the inundation
system for rice agriculture. This was the basis of social development towards an urban society. There were
various names of Srivijaya from chronicles of China, Sri Lanka (Ceylon), Arabian countries and other
sources that had contact with Srivijaya and related to the history of the kings of Srivijaya. The Chinese
chronicles called it the “San-fo-ch’i Empire”, “Shi-l-fo-shi country” and “Nakon Fo Si”, “Kan Tho Li Empire”;
Arabian chronicle called it “Sa Bak or Sa Ba Ka, Se Bu Za town, Maharaj Island and Maharaj of Sa Bak
Empire”; and Langka (Ceylon) chronicles referred to “King Cha Wa Ka of Srivijaya”. In addition, I-Ching’s
record states that Srivijaya or Shi-l-fo-shi was a significant place to learn Buddhism and translate the
Sanskrit language. Moreover, Dhammadasa Panich called it “Nakon Boddhi” which means the city of
Buddha’s enlightenment. Venerable Buddhadasa, Dhammadasa Panich, M.C. Chan Ratchani and Prof.
R.C. Machumta believe that the capital of Srivijaya was on the Melayu Peninsula around Ban Don Bay such
as Chaiya. However, George Coedes, O.W. Wolter, Saner Nindej and Ross King believe the capital of
Srivijaya was at Palembang in Indonesia.

Although, Nuanla-ong (2010) stated that there are many debates of the locations of Srivijaya,
the author thinks that Srivijaya could be Thai, Malaysia and Indonesia, are countries in Southeast Asia.
Srivijaya might be a name of flourishing culture of many states that was called “Southern Sea” that has
similarly geography, weather and natural resources. Specially, Srivijaya was a center of trade and
Buddhism that is an important heritage of Srivijaya from the past to the present day. Thailand is called
“Kitchen of the world” and it is a “Buddhist land” that shows identity and authenticity of Srivijaya world. In
addition, these countries have had elephant as an important animal and spice as export. For Thailand,
elephant was a landmark and identity of Siam (and Srivijaya) from before Srivijayan age to the present day,

178

especially king and white elephant (it likes a symbol of authority and buddy of king). In addition, elephant
is a symbol of Thailand and white elephant used to be national flag of Thailand. In addition, there were
many gold sites in Thailand such as Bansapan in Pravubkirikhan and Tomox in Narativas. Moreover, they
have similarly stories of Srivijaya because they could come from the same sources such as Chinese, Sri
Lanka, Arabian record but different interpretation about locations of Srivijaya. Western-Dutch people
actually came late in the letter period, some of their interpretations are not the same view as the author who
has applied in direct study. However, the traces around Takuapa-Ban Don Bay route support Chaiya could
be a center of trade and Mahayana Buddhism of Srivijaya. Specially, Buddhism in Chaiya shows identity
of Srivijaya and Surat Thani that is called the place of Dharma. Moreover, Inscription no. 23 and 24 and
traces of Chedi in Wat Kaew, Wat Vieng and Wat Phra Borommathat Chaiya were important evidence to
support Srivijaya history.

The Takuapa-Ban Don Bay route was one of the famous trans- peninsular routes and could
be the most convenient one for transportation from before Srivijayan age. The geographical position of this
route was suitable to expand its economy, religion and politics. It was a hub of international commerce and
it was an entrepot to control the east-west trade that was the direct line of communication with India, Arabia,
Persia and China. Also, it was a large market for exchanging various kinds of products between the west
and the east ports. There are many traces of Srivijaya influence around Ban Don Bay to support the
significance of the spice route that spices were its main product so it was called the “spice route” of
topography as they are important to the history of the southern peninsula. Other local products were
beeswax, perfumery wood, elephant tusks, rice, sugar, bird’s nest, betel palm, cotton, silk and herbs.

Srivijaya people recognized the major factors essential to build the heritage sites such as
geographical location, settlement, people and lifestyle. The mountain is the landmark of the southern

179

peninsula’s geography that might offer the security of a sacred place or fortress for a palace. There are
significant mountain chains on both the eastern coast (Nakon Si Thammarat Range) and the western coast
(Phuket Range) that divide the southern peninsula which covers both flat and high land. Moreover, the
Sankalakiri Mountains run from the east to the west across the peninsula, separating the region from
modern Malaysia. The geographical layout has two types of settlement pattern, namely inland and coastal
settlements. On the other hand, maritime trade was significant for the Srivijayan world that contacted trade
worldwide.

Power of Srivijaya
Srivijaya (Siam-Srivijaya) was one of the prosperous periods of Suvarnabhumi that had a long

history at least from before the 7th century A.D. until the 13th century A.D. There were four conditions for the
political and economic power of Srivijaya. (Nuanla-ong, 2010)

1) The location of Ban Don Bay was the most suitable geography for enterpot and center
of Srivijaya and its location was appropriate for controlling both politic and economy. There were various
kinds of products from the west and the east coasts of the peninsula for trading with Arabia, India and
China. Takuapa-Ban Don Bay was one of the trans-peninsular routes since before the Srivijayan era. There
were enough rice-field for local people and travelers. In the past, it was not possible to have direct journeys
from China to India because of limited technology and the size of cargo. Traders and travelers had to rest
to fix the cargo, exchange various products and wait at Takuapa-Ban Don Bay for the monsoon. The cargo
had to use wind energy and could not journey in the doldrums of the equatorial area.

180

2) Srivijaya had a powerful army to control the area over Melaka and the Sunda Straits.
The inscription of Ko Ta Ka Poo in 686 A.D. at Bang Ka Island in the west of Palembang states that the
armed forces or navy of Srivijaya attacked the land of Java to spread Srivijaya’s power.

3) Srivijaya had good relationships and inter-marriage with local people or royal families
in other lands for controlling both politics and trade. For example, the inscription of Phrajao Sanchai (King
of Yawa Taweep) in Java, in 1275 B.E. (732 A.D.), states that Phrajao Sanna governed people with love
like that of father and son. There were good relationships because the royal family members of Srivijaya
married with those of Java.

4) Srivijaya had spread Buddhism and used sacred ceremonies that adapt from
Brahmanism for controlling colonials, such as the drinking of the sacred water ceremony was used to show
the sincerity of colonials. For example, the inscription of Ta Rang Too Vo in 1227 B.E. (684 A.D) and that
of Ta La Ka Ba Too at Palembang recorded that Tantra would curse people who did not respect Mahayana
Buddhism. They would have bad luck, illness or death. Tantra would protect people who were honest and
respectful to the king of Srivijaya. Thus, people drank the sacred water to show their sincerity. However,
there were serious reasons for the loss of Srivijayan dominance in Chaiya such as changing trade routes,
technological development in building merchant ships, declining benefits of the lower Melayu Peninsula
(Melaka Straits) and war with the Jola army.

There was both religious and cultural diffusion from Srivijaya, which influenced southern Asia
through Sailendra culture or Brahman practices and Buddhism. Srivijayan culture had built a flourishing
society from more than 1,200 years ago. It might have come from both the kings and the people following
Bodhisattva behaviour. Nowadays, the southern community in Thailand has varied characteristics of
society and culture. These have similarities to Srivijayan culture. First, religion came from India and Mid-

181

East civilized nations. The southern community got Brahman and Buddhism from India and Islam from the
Middle-East. These religions give important knowledge about ways of life for people from the past to the
present such as in arts, morality, folkways, norms of life, law and tradition. Second, the occupation of the
southern community was in agriculture and fishery. People have a lot of knowledge and experiences about
the human, nature and super-naturals. Specially, from the Srivijayan age to the first period of Ratthanakosin,
they were expert about water culture and technological development in building merchant ships. Third,
the environment has been determinative in the culture and beliefs that are harmonious with the geography
and climate. Last is education whereby people can learn and get experience from their ancestors.
(Srivijayan people studied Brahman books but so respected the Dhamma of Buddha)

There were many histories about Buddhism and Hinduism related to Srivijayan culture. For
example, the history of the journey of the Emerald Buddha image refers to the visits of descendants of King
Asoka that supported relationships between the Sailendra dynasty and King Asoka. Moreover, sacred
images were important objects to encourage people such as Phra Narai images. They were found along
the significant sites of the Takuapa-Ban Don Bay route were located at important points as guardians over
the route and caretakers of the local people and travellers, such as at Khao Phra-Ner, Khao Phra-Narai,
Khao Srivichai and Kuan Pun Pin. They belonged to Srivijayan culture or Sailendran culture because the
lifestyle of people in that time related to mountains (so the Sailendra Dynasty was called after the god of
the mountain). During the pre-history era, people lived in caves for their security. After that, they lived on
land for agriculture such as rice planting and followed both Hinduism and Buddhism. They usually built
their sacred places on a mountain to protect them. Mountains were a good location to ensure security.
Some of the people stayed near the river and the sea for accessible transportation and commerce. Srivijaya
was an important entrepot between the west and the east. However, a part of their palace was on land for

182

security reasons to protect them from their enemies’ attack either by land or by sea. In conclusion,
Srivijayan and southern Thai’s lifestyle related to water culture (such as living and traveling), Hinduism and
Buddhism that were the roots of the way of life and source of important knowledge and wisdom of them
from the past to the present. Geography and weather influenced the belifes and lifestyle of Srivijayan such
as how to construct a building and perform an activity to achieve harmony with geography and climate
and learn to live with nature and culture.

This book is for Suvarnnabhumi (Siam-Srivijaya) study and heritage management. The
contents of this book examine from research and papers of the author. It focuses on interpreting evidence
and traces to prove about prosperous period of Suvarnabhumi (the period of Siam-Srivijaya) and to study
the way for heritage management. Cultural tourism is an important instrument for heritage management
that is influenced by the cultural landscape around Ban Don Bay in Chaiya District, Surat Thani through
analyzing chronicles and inscriptions associated with geography, weather, astronomy, archeological
evidence and architectural traces that the flourishing influence of Suvarnnabhumi culture dating back to
the early period of Srivijaya. The landmark of book is presented scientific process and evidence to prove
the location of the capital of Srivijaya. Through Siam-Srivijaya study, the author has learned about the
significances and the evolution of Siam-Srivijaya history and important evidence proving that the capital of
Srivijaya Empire was located above the equator (in the Northern Hemisphere) at Chaiya in Surat Thani.
“Win” and “Rain” was the main influenced to create abundant of natural and cultural resources in this land.
It was called the “spice route” of topography is because spices were its main product and important to the
history of the southern Thai peninsular. Besides being a gold market for Indian merchants, there were other
local products as follows, beeswax, perfumery wood, elephant tusks, rice, sugar, bird’s nest, betel palm,
cotton, silk, and herbs. The location and landscape were suitable to be “entrepot” and “maritime trade”.

183

On the one hand, Chaiya, the capital of this empire was an entrepot and a hub of international commerce
to control east-west trade at the direct line of communication with India, China, Arabia, and Persia. Maritime
trade was important in the Srivijayan world as it was used as a global trade contact. On the other hand,
besides India, Srivijaya was another center of Mahayana Buddhism in Asia. The king of Sriviaya governed
the country following the principle of “Mahayana Buddhism” such as “Middle Way” that was the key for
Srivijaya to balance itself and became the flourishing empire. Srivijaya was the center of arts, culture,
technology of marine travelling, education, politic, economy and society in that age.

184

Index

A
Atisa71, 72, 94, 95

B
Bodhicitta5, 93, 95, 101, 102

C
Cultural tourism1, 2, 4, 11, 14, 18, 19, 26, 27, 28, 29, 34, 40, 41, 42, 44, 48, 49, 57, 65, 67, 69, 117,
137, 150, 173, 175, 182, 185, 187, 193

E
Entrepot1, 5, 16, 17, 71, 80, 89, 91, 104, 106, 150, 178, 181, 182

I
I-Ching5, 9, 11, 14, 39, 71, 77, 92, 93, 94, 101, 102, 112, 149, 151, 153, 159, 160, 161, 162, 163, 164,
165, 166, 168, 169, 170, 171, 177
Inscription of Phrajao Srisuriyaworaman84

K
King Chaiyaworaman86, 139, 140, 141

M
Maharaj Vishnu86, 138, 139
Mahayana Buddhism2, 5, 16, 17, 18, 23, 33, 37, 71, 89, 91, 93, 95, 104, 125, 127, 130, 144, 150, 178,
180, 183, 188
Maritime trade1, 2, 5, 17, 47, 88, 89, 91, 106, 151, 173, 179, 182, 183
Monsoon8, 9, 48, 106, 107, 153, 154, 155,156, 157, 160, 161, 163, 164, 165, 166, 170, 172, 179

S
Scientific process1, 2, 14, 15, 151, 173, 182
She-To-Kua88
Siam-Lawo Empire84, 85, 86, 87
Sieng Jun and Heng Kun Jeng94
Spice route1, 16, 104, 105, 116, 178, 182
Srivijaya 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 21, 22, 26, 28, 29, 30, 31, 32, 33, 34,
35, 37, 38, 39, 41, 44, 45, 46, 47, 49, 51, 52, 54, 57, 58, 60, 61, 62, 63, 65, 71, 77, 81, 84, 85, 86, 87,

185

88, 89, 90, 91, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111,
112, 113, 114, 115, 117, 119, 120, 121, 122, 125, 126, 127, 128, 129, 130, 132, 133, 136, 137, 138,
139, 140, 141, 143, 144, 146, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161,
162, 165, 166, 167, 169, 170, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 186, 187, 188, 189,
190, 191, 192
Suvarnabhumi0, 1, 2, 3, 6, 7, 8, 11, 14, 15, 19, 26, 71, 72, 80, 81, 82, 85, 86, 89, 94, 129, 146, 151,
152, 169, 174, 175, 179, 182

T
Takuapa-Ban Don Bay Route4, 17, 45, 46, 54, 56, 57

186

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Patthamapas, Thamrong. 2000. Venerable Buddhadasa and Mahayana Buddhism (Zen). Sukhapabjai
Printing.
Petampai, Suksit. (2018). Interpreting Cultural Heritage towards Sustainable Tourism in Si Phanom Mat,
Laplae, Uttaradit, Thailand. Ph.D Program: Architectural Heritage Management and Tourism.
Faculty of Architecture. Silpakorn University. Bangkok: Silpakorn University.

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Pumpongpaath, Pathiphat. 2013. Borannacadee Darasadthai (Archaeology and Astronomy of Thailand).
NARIT: National Astronomical Research Institute of Thailand (Public Organization). Amarin
Printing and Publising Co., Ltd.: Bangkok.

Saipradit, Apiwan. 2005. A Critical Analysis of Heritage Interpretation and the Development of a Guidebook
for Non-Thai Cultural Tourists at Ayutthaya World Heritage Site. Ph.D Program: Architectural
Heritage Management and Tourism. Faculty of Architecture. Silpakorn University. Bangkok.

Sajjachote, Chamnan. 2004, Srivichai Jao Hang Talay Lea Sillapa (Srivijaya was the pioneer of sea and
arts), Udomlab Printing, Surat Thani, pp. 39-45, 64-70, 81-142.

Saipradit. 2005. A Critical Analysis of Heritage Interpretation and the Development of a Guidebook for Non-
Thai Cultural Tourists at Ayutthaya World Heritage Site. Ph.D Program: Architectural Heritage
Management and Tourism. Faculty of Architecture. Silpakorn University. Bangkok.

Srichai, Nong-Cran and Hassapak, Woravit. 2000, Borannakadee Srivijaya: Mummongmai Kanvikoa
Hangboran Rob Aow Ban Don (Srivijaya Archaeology: New Vision of Archaeological sites around
Ban Don Bay’s Analysis), Archaeological Office & National Museum 11 Nakon Si Thammarat and
Archaeological Office & National Museum, Fine Arts Department, Medsai Printing, Nakon Si
Thammarat, pp. 3, 11, 24-25, 29-33, 44-45, 48-49, 52, 53-58, 68-69, 71-72, 82, 200.

Srichai, Nong-Cran and Hassapak, Woravit. 2000, Borannakadee Srivijaya: Mummongmai Kanvikoa
Hangboran Rob Aow Ban Don (Srivijaya Archaeology: New Vision of Archaeological sites around
Ban Don Bay’s Analysis), Archaeological Office & National Museum 11 Nakon Si Thammarat and
Archaeological Office & National Museum, Fine Arts Department, Medsai Printing, Nakon Si
Thammarat, p. 165.

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Srisuchat, Amara. 2017. Srivichai Nai Suwannataweep (Srivijaya in Suvarnadvipa). The Fine Arts
Department, Ministry of Culture. Rung-Silpa Karnpim (1977) Printing. Bangkok.

Thammathikul, Sanphet (Police Lieutenant Colonel). 2010, Kvam Jring Ti MaimeeKrai Roo Reang Jakkavat
Suwannabhumi (The True of Suwannabhumi), Available at http://www.wetlands.com.au/index.html

Thammathikul, Police Lieutenant Colonel Sanphet. 2015. Facebook: เทวาลยั จตคุ ามรามเทพ(Tawalai
Jatukamrammatep).

Thammathikul, Police Lieutenant Colonel Sanphet. 2015. History of Antique Chinese bells at Chaiya. April
4-6 and 11-14, 2015. Surat Thani and Nakon Si Thammaraj.

Venerable Buddhadasa. 1997, Naaw Sang Khap Borannakhadee Rob Aow Ban Don (Archaeological
Landscape around Ban Don Bay), ed. Vol.III, Wat Phra Borom Mathat Chaiya, Surat Thani, pp. 16,
39-40, 42, 44-45, 46-50, 72-80.

Venerable Buddhadasa. 1997, Wa Duai Dindan Rob Aou Bandon Nai Samai Srivijaya Naaw Sang Khap
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Surat Thani: Wat Phra Borom Mathat Chaiya. n.pag.

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sustainable: A guide for policy makers. Paris and Spain: UNEP & WTO.

Wind Chart of the world-November to April. The evidence of the wind direction to support that Ban Don
Bay was the center of Srivijaya. Adapted from
https://iridl.ldeo.colmbia.edu/maproom/Global/Climatologies/Vector_Winds.html
by the meteorologist- Methawee Nuanla-ong, 2017

Wongtath, Sujit. 2002. Suwannaphum Youtini TiPanndinsiam (Situation of Suvarnnabhumi was in the land
of Siam). Matichon Printing. Bangkok.

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Interview
Interview with Police Lieutenant General Sanpech Thammathikul (พล.ต.ท.สรรเพชญ ธรรมาธิกลุ (, President

of the Jatukham Rammathep Creation Project in Kui Buri district, Prachuap Khiri Khan
Province, Academic expert on Srivijayan history, Topic: the history and the center of Srivijaya;
the evidence and traces to analyse the history and center of Srivijaya; and weather and wind
to support merchant ships in Srivijayan age - Interviewed in 2016-2017 A.D. (Documents and
maps)
Interview with the meteorologist: Methawee Nuanla-ong (คณุ เมธาวี นวลละออง(, Topic: the weather and

wind to analyse the history and center of Srivijaya - Interviewed in 2016-2017 A.D.

Interview with Dr.M.R.Pumin Varavarn (ดร.ม.ร.ว.ภมู นิ ทร์ วรวรรณ(. Topic: the evolution of Thai history such

as ancient states and landscapes (in Pan Pan state, Dvaravati and Srivijaya including Sritep City)-

Interviewed in 2017 A.D.

Focus Group with local government leaders, educational personnel in Surat Thani (lecturer and middle

manager of Rajabhat Suratthani University) and local people at the center of government of Surat

Thani (Leader: Khun Sakdaporn Rattanaupa), Topic: the history and the center of Srivijaya-

Conducted in 2016 A.D.

(จงั หวดั สรุ าษฎรธ์ านี กาหนดจดั ทาโครงการ“ พฒั นาบคุ ลากรเพ่อื การเรยี นรูศ้ าสตรข์ องพระราชา ”โดยมี

กลมุ่ เป้าหมายคอื ผปู้ ฏิบตั งิ านขบั เคลอ่ื นแผนพฒั นาจงั หวดั จานวน 60 คน)

Interview with Khun Panuwat Earsamal (คณุ ภาณวุ ฒั น์ เออื้ สามาลย(์ , archaeologist of the 12th Regional Office

of Fine Arts Department (Nakon Si Thammarat): Responsible for conservation of the Khao Srivichai

Archaeological Site. Topic: The new traces in the Khao Srivichai Archaeological Site in Punpin

District, Surat Thani. Interviewed in 2017 A.D.

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Interview with a lecturer of Silpakorn University with experience in navigation in southern Thailand: Dr.Suksit
Petampai (อาจารย์ ดร.ศกึ ษิต เพชรอาไพ(, Topic: the weather and wind to analyse the history and
the center of Srivijaya - Interviewed in 2017 A.D.

Interview (in the meeting) with Former Prime Minister, Khun Chuan Leekpai (คณุ ชวน หลีกภยั (, Topic: the
historical and cultural importance of southern Thai- The author joined the Round Table Discussion:
Innovation for PoliticsandGovernmentCommunication with Khun Chuan Leekpai,Former Prime Minister on
November 29, 2017 at Sukhothai Thammathirat Open University.

Interview with Khun Banjong Wongvichian (คณุ บรรจง วงศว์ เิ ชียร(, Former Director of Fine Arts Department
13 Nakon Si Thammarat, Topic: Interpreting Srivijayan history around Ban Don Bay in December
2017.

Interview with Khun Charunan Noojeenjit (คณุ จารุนนั ท์ หนจู นี จติ (, Local people working with the Fine Arts
Department 13 Nakon Si Thammarat, Topic: Investigation of Khao Srivichai in Surat Thani in
March 2018.

Interview with Dr.Winai Pong-Sriphien (ดร.วินยั พงศศ์ รเี พยี ร(, Topic: Chronicles of China and Sri-Langka on
Pan Pan state - Srivijaya and Tammalingka in Surat Thani and Nakon Si Thammarat, Bangkok
National Museum, Bangkok, on March 23, 2018.

194

Autobiography

ผชู้ ว่ ยศาสตราจารย์ ดร.สิปปนันท์ นวลละออง
Assistant Professor Sippanan Nuanla-ong, Ph.D.
Email: <[email protected]> and <[email protected]>

๒๕๕๓ )2010): ปรญิ ญาเอก )ปรชั ญา( การจดั การมรดกทางสถาปัตยกรรมกบั การทอ่ งเท่ยี ว )หลกั สตู รนานาชาต(ิ
คณะสถาปัตยกรรมศาสตร์ ม.ศลิ ปากร วงั ทา่ พระ กรุงเทพมหานคร ประเทศไทย
Doctor of Philosophy Program (International Program) in Architectural Heritage Management and
Tourism Faculty of Architecture, Silpakorn University, Wang Tapra Campus, Bangkok, Thailand.
ดษุ ฏีนิพนธ:์ ๒๕๕๓: อทิ ธิพลศรีวิชยั และมรดกทซ่ี อ้ นอยรู่ อบอ่าวบา้ นดอน: ภมู วิ ฒั นธรรมเช่ือมโยงกบั การ
ท่องเท่ยี วทางวฒั นธรรม
DISSERTATION: 2010: SRIVIJAYA INFLUENCE AND HIDDEN HERITAGE AROUND BAN DON
BAY: CULTURAL LANDSCAPE ASSOCIATED WITH CULTURAL TOURISM

๒๕๔๘ )2005): ปรญิ ญาโท การจดั การท่องเท่ยี วและการบรกิ าร )หลกั สตู รนานาชาต(ิ คณะบรหิ ารธรุ กิจและศลิ ป
ศาสตร์ Southern Cross University, Australia รว่ มกบั ม.นเรศวร ประเทศไทย
MBA & MA Program in International Tourism and Hotel Management, School of Tourism and
Hospitality Management, Southern Cross University, Australia in partnership with Naresuan
University, Thailand.
วทิ ยานิพนธด์ ว้ ยตนเอง: ๒๕๔๘: การสารวจเพ่อื ลดผลกระทบสิง่ แวดลอ้ มทางทะเลจากการดานา้ โดยธุรกจิ
ดานา้ ใน จ.ภเู กต็
-INDEPENDENT STUDY: 2005: A SURVEY OF MINIMIZING THE MARINE ENVIRONMRNTAL
EFFECTS FROM DIVING ACTIVITY BY DIVING BUSINESS IN PHUKET

๒๕๔๔ )2001(: ปรญิ ญาตรี คณะมนษุ ยศาสตร์ ภาควชิ าการท่องเท่ยี วและการโรงแรม มหาวทิ ยาลยั กรุงเทพ
B.A. in Tourism and Hotel Studies, Faculty of Arts, Bangkok University,
Bangkok, Thailand.

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