Prosperous Period of Srivijaya-CT

50

Day 1: The sample route in Kapong District, Phang Nga.
The workshop's most significant procedure is to design a sample route, which is

separated into two parts: 1) to organize a "Marathon Running" event in the morning; 2) to organize a

cultural tour in the afternoon.

07.00-11.00 hrs. Morning "Marathon Running" event. (Local Breakfast before Marathon Running event)

11.00-13.00 hrs. Local lunch and Free Time

The tourist route and tourist activity in the afternoon by local communities (after the morning "Marathon Running"

event)

13.00 hrs. Relax at Hin Lad Waterfall in Kapong District, which offers lunch and waterfall activities.

14.00 hrs. Visit Paktak Temple and pay respect to Lung Pho Seng.

14.30 hrs. Visit Phra Narai Park (1,300 years ago)

15.00 hrs. Sip coffee and watch Albino buffalo at Bann Rai Kitchen

16.00 hrs. Boil eggs in the hot spring and shower at Playpoo Hot Spring

17.00 hrs. -Local dinner

-Visit the souvenir shop (local products) on Kapong Walking Street, which sells snacks, food,

and handicrafts.

19.00 hrs. Accommodate in Kapong City

Figure: Testing program tour in Kapong District, Phang Nga. (The secondary tourist attractions)
Source: Jongmeewasin and Nuanla-ong (2020)

51

Day 2: The sample route in Takuapa and Tai Mueang District, Phang Nga.

12
7
8
11 5 16 6
4

1 14 3

13 9
15

10 2

Figure: Examples of Phang Nga Communities include Koh Ko Kao Community (no.11), Takuapa
Community (no.4), Bann Ta DinDang Community (no.1) and Bann Rommanee Community (no.6)
Source: Adapted from www.google.com( February 4, 2018) in Jongmeewasin and Nuanla-ong (2020)

07.00-8.30 hrs. Local Breakfast
8.30-9.00 hrs. Travel from Kapong District to Takuapa District.
The tourist route and tourist activity along the Takuapa-Ban Don Bay route. "Tung Tuk (Gold Mine) Royal Port City"

to "Pum Rieng-Laem Pho Royal Port City" was an important route between the west and the east coast ports in the

Srivijaya era. "Tung Tuk" was an important port in the West Coast port in this era.

9.00-11.00 hrs. Explore the Koh Ko Kao Community (traces of civilization “Silk Road by Sea” or “Spice Route”
at the Tung Tuk antique port)
11.00-12.00 hrs. Local Lunch
12.00-14.00 hrs. Visit Takuapa old town or Takola in Phang Nga
15.00-16.00 hrs. Relax by enjoying coffee at Bann Rommanee Community (soak in the hot springs)
16.00-17.00 hrs. Travel from Phang-Nga to Surat Thani
17.00-19.00 hrs. -Local Dinner
-Stay in the Khao Sok, Surat Thani

52

Koh Ko Kao Community (no.11)

Explore the traces of civilization along the "Silk Road by Sea" or "Spice Route" at the Tung Tuk antique port in Koh Ko
Kao in Takuapa District, Phang Nga.

Takuapa Heritage Sites (no.4)

a. The ancient port at Khao Phra Narai (the first picture from the left)
b. The Phranaraiporn Museum at Khao Phra Narai (the second picture from the left)
c. Two boys fishing at the ancient river at Khao Phra Narai (the third picture from the left)
d. The old location of the ancient Phra Narai, Phra Lak and Phranang Sida Images in Thabak (antique tree) at Khao
Phra Narai. From the past to the present day, Brahmans from India come to this site for Hinduism traditions every
year. (The fourth picture from left)

Figure: Examples of heritage sites along the Takupa-Ban Don Bay route
Source: Nuanla-ong (2010)

Explore Takuapa old town or Takola in Phang Nga. The Takuapa area was a direct port for traders from India, the Arab
world, and Persia to do business with Chinese traders during the Srivijaya period. Srivijaya operated as a trading center
and a middleman. Takuapa-Ban Don Bay was a shortcut route used by travelers and traders to transfer goods from the
west coast to the east coast.

53

Bann Rommanee Community (no.6)

When travelers have traveled a long distance and become exhausted, they can relax in the hot springs (very clean and
reasonable price).

Accommodation and a traditional meal in Phang Nga.

Figure: Phang Nga's cultural landscape supports secondary tourism.
Source: Jongmeewasin and Nuanla-ong (2020)

54

Day 3: The sample route at Khao Sok (Rajjaprabha Dam or Cheiwlan Dam) in Ban Ta Khun District,
Surat Thani

Cultural and natural awareness in Khao Sok is an essential component of the heritage

conservation program in tourist programs. There are many activities for visitors on the cultural route,

including trekking, sightseeing, elephant riding, motorcycling, cycling, and caravans along the

Srivijaya path. These offer visitors a chance to learn about and see the natural resources and cultural

heritage during their trips.

07.00-8.30 hrs. Local breakfast
8.30-10.30 hrs. Explore a stunning environment and enjoy water sports (Boating to travel).
The Takuapa-Ban Don Bay Route includes a tourism route and tourist activities in natural and cultural heritage sites.
10.30.00-12.00 - Enjoy the peaceful and wonderful surroundings and the cozy environment.
hrs. -Local lunch
12.00-14.00 hrs. Trek, explore the forest, wildlife, and amazing caves like "Coral Cave."

14.00-16.00 hrs. Take a joyous elephant ride through the mountains along the Takuapa-Ban Don Bay Route.
16.00-18.00 hrs. Enjoy coffee and a relaxing day rafting in the jungle along the Sok River
18.00-19.00 hrs. Local and European Dinner
19.00-20.00 hrs. - Observe wildlife at night via boat
- Stay in the Khao Sok, Surat Thani

a. The road from Takuapa to Ban Don Bay (the first picture from the left)

b. Fishery at Koh Ko Khao port. (The second picture from the left)
c. Elephant has been involved with local people’s activities at Koh Ko Khao port. (The third picture from the left)
d. Local people work for the mine in the river at Takuapa. (The fourth picture from the left)
e. The landscape of Khao Sok in Surat Thani. The land is covered with red earth along the route. (The fifth

picture from the left)

Figure: The cultural landscape along the Takuapa-Ban Don Bay Route
Source: Sippanan Nuanla-ong (2010)

55
Accommodation: Tree house at Khao Sok (Rajjaprabha Dam or Cheiwlan Dam).

The restaurant serves both local and international menus.
Ride gorgeous elephants across the mountains on the Takuapa-Ban Don Bay route while feeling amazing with the
elephants who are happy since they may find their favorite meal along the way.

Rafting and sipping coffee in the forest with a wonderful setting along the Sok River.

56

Accommodation and local food at Rajjaprabha Dam or Cheiwlan Dam (Khao Sok)

Trek and see beautiful caves like "Coral Cave," forests, and wildlife.

Figure: The cultural landscape and tourist activity at Khao Sok (Rajjaprabha Dam or Cheiwlan Dam)
along the Takuapa-Ban Don Bay Route
Source: Sippanan Nuanla-ong (2018)

57

Day 4: The sample route at heritage sites around Ban Don Bay in Surat Thani

The cultural landscape around Ban Don Bay is interesting to people who want to learn about

Srivijaya history. The Chaiya National Museum, which is in the same area as Wat Phra Borommathat

Chaiya Rajaworaviharn, was taken over by the Fine Arts Department. It exposes the public to important

archaeological evidence from Srivijaya and the South and enables them to help the community in their

daily lives as well as through cultural tourism.

07.00-9.00 hrs. -Local breakfast at Khao Sok.
-Travel from Khao Sok to Punpin District.

9.00-11.00 hrs. - Sightseeing in Punpin District to see the lovely scenery, paying respect to heritage sites at
Khao Srivichai Archeological Site, and relaxing at Khao Namron (a mountain with hot springs on
it).

The tourist route and tourist activities in Srivijaya cultural landscape, which is part of the Takuapa-Ban Don Bay

Route. "Pum Rieng-Laem Pho Royal Port City was located in an East Coast port during the Srivijaya era.

11.00.00-12.00 - Relax with the beautiful and tranquil surroundings and atmosphere of Laem Bho's cultural
hrs. landscape in Chaiya District.
12.00-14.00 hrs. -Local lunch
14.00-16.00 hrs. -Visit “Suan Mokkhaphalaram” in Chaiya District, Surat Thani.
-Visit and pay respect to the Chedi of Wat Phra Borommathat Chaiya (the only complete Srivijaya
16.00-16.30 hrs. era Chedi in Thailand) and the Chaiya National Museum.
16.30-17.30 hrs. -Visit Chedi of Wat Kaew and Wat Long, and wat Vieng following the record in the inscription
no.23 in 1318 B.E.
17.30-20.00 hrs. - Relax and browse in the ancient market's "Walking Street" (Phumrieng Market).
-Travel from Chaiya District to Mueng District.
- Visit the City Pillar Shrine of Surat Thani in the Srivijaya style and pay respect.
- Watch the Manohra performance (Srivijaya culture).
- Relax on "Walking Street" (San-Chao Market) near Tapee or Lung Basin.
- Explore the cultural landscape of the Ban Don Bay route and watch fireflies along the Bang
Bai Mai Canal.
-Local Dinner in a boat on the Tapee or Lung River.
-Stay in Mueng District, Surat Thani

58

Figure: Cultural Route following Landmark Traces of Siam-Srivijaya to support the Asian Cultural Route.
Source: Sippanan Nuanla-ong (2020)

59

Figure: Cultural Route following Archaeological and Historical Sites near Ban Don Bay in Surat Thani
Source Sippanan Nuanla-ong (2020)

Many archaeological sites have been discovered at Khao Srivichai. The significant Phra Narai image was found at the Khao
Srivichai archaeological site, and the original Phra Narai image is now stored at the National Museum in Bangkok. (Image
on the right)

Visit Khao Namron (Mountain Covers with Hot Spring) in Punpin District to enjoy the spectacular scenery and relax.

60

At Pumrieng Sub-district in Chaiya District in Surat Thani, visitors can eat local food and learn about the history and identity
of the Srivijayan people through cultural landscapes and interpretation materials.
Relax in the magnificent and tranquil surroundings and atmosphere of Laem Bho's cultural landscape in Chaiya District.

Visit "Suan Mokkhaphalaram" in Chaiya District, Surat Thani, to learn about Dharmma and environment.
Visit the Chaiya National Museum to learn about Srivijaya history.

61

a. "Chedi of Wat Phra Borommathat Chaiya" (picture on the left) could be "Suwannasukati Stupa," where "Bodhisattva
Avalokitesvara image" (picture in the middle) was in this Vihara in the 14th and 15th centuries B.E. in "Srivijaya" or
"Golden Town."

b. A bronze of Bodhisattva Avalokitesvara (Pattamapani) in the Chedi of Wat Phra Borommathat Chaiya, possibly a
portrait from Tibet (middle picture), is kept in the Bangkok National Museum.

c. Inscription No. 23, written in Sanskrit, described the king of Srivijaya's good repute and merit, as well as the
significance of his "Three Chedi." According to the inscription, these chedi were built in a straight line on dunes,
similar to the Chedi of Wat Kaew, Wat Vieng, and Wat Long in Chaiya, Surat Thani. (Image on the right)

The Bangkok National Museum houses historic relics of Srivijaya.

Visit and pay respect to the Chedi of Wat Phra Borommathat Chaiya (the only complete Chedi in the Srivijaya era which is
found in Thailand). The pictures include "Wat Phra Borommathat Chaiya Chedi" (left picture) and three other Chedi from
this inscription. These chedi were built on dunes in a straight line, similar to Wat Kaew, Wat Long, and Wat Vieng in Chaiya,
Surat Thani. (Image on the right)

62

The Manohra performance in Songkhla. The genuine Manohra amulet in the Ban Ta Khun District of Surat Thani.

See the cultural landscape of the Ban Don Bay route and watch fireflies along the Bang Bai Mai Canal.

Relax on “Walking Street” (San-Chao Market) near Tapee or Lung Basin.

Figure: The cultural landscape of Srivijaya around Ban Don Bay
Source: Sippanan Nuanla-ong (2014, 2017, 2018 and 2020) and

http://www.google.co.th/imgres?imgurl=http://toeynaja.files.wordpress.com//02/2012e0b980e0b895e0b989e0b8a.266jpg&imgrefurl

63

Day 5: The sample route at heritage sites in Nakon Si Thammarat

The Charm of Srivijaya has influenced the cultural landscape of Nakon Si Thammarat

07.00-9.00 hrs. -Local breakfast in Mueng District, Surat Thani.
-Travel from Surat Thani to Nakon Si Thammarat.

9.00-11.00 hrs. - Experience the beautiful surroundings and heritage sites of Srivijaya in Khao Ka (Ancient
Mountain) and Mokkhalan Archaeological Sites in Nakon Si Thammarat

The cultural landscape of the Srivijayan era in Nakon Si Thammarat.

11.00-12.00 hrs. - Visit the Chedi of Wat Phra Mahathat Woramahawihahan in Nakon Si Thammarat.
12.00-14.00 hrs. Local lunch
14.00-16.00 hrs. Visit the National Museum of Nakon Si Thammarat.
16.00-17.00 hrs. Visit the Nakon Si Thammarat City Pillar Shrine, built in the Srivijaya art and architectural style.
17.00-18.00 hrs. -Local Dinner
- Relax and shop at the ancient market's "Walking Street" in Nakon Si Thammarat.
18.00 Finish the trip.

The top view of Khao Ka demonstrates its excellent location and atmosphere. Many pieces of ancient Yoni were
discovered at the Hindu sanctuary in Khao Ka, the largest monument in Khao Ka or Ka Mountain Archaeological Site
in Nakon Si Thammarat.

Wat Mokhalan’s landscape and school in Wat Mokhalan area (archaeological site).

64

Enjoy a local lunch, unwind, and shop on the "Walking Street" of the ancient market in Nakon Si Thammarat.

Wat Phra Mahathat Woramahawihahan's Landscape (Wat Phraborommathat Nakon Si Thammarat) (image on the left.) The
Princes of Siem Kok on the veranda wall of Nakonwat Wat (Ankor Wat) in Cambodia (middle picture), and Prince Jatucam
and Prince Rammatep of Suwannapura in the door frame of Wat Phraborommathat Nakon Si Thammarat (image on the right.)

Visit the Nakon Si Thammarat National Museum.

65

Visit the Nakon Si Thammarat City Pillar Shrine, constructed by Lt. Gen. Sanphet Thammathikul (right picture).
They are valuable and beautiful works of Srivijaya art.

Figure: Srivijaya Cultural Landscape in Nakon Si Thammarat
Source: Adapted from Nuanla-ong (2014, 2015, 2017, 2018 and 2020)

Cultural Tourism Management during and after Covid-19 Situation for Tourism Go Green

There are many beautiful and abundant natural and cultural resources in the Takuapa-Ban
Don Bay route to attract tourists. This route has a long history and gorgeous culture related to other
communities around it. Due to the Covid-19 event, many stores, restaurants, and hotels are still closed.
Presently, tourists cannot do various activities when they go to tourist spots. One of the outcomes of this
research is to revival the COVID – 19 situation. It is necessary to share ideas to improve and develop the
community by local people to achieve sustainability. For example, stakeholders should brainstorm and
cooperate to create a strategic plan that will solve the problem and create sustainability, such as green
tourism through cultural tourism. A tourism management plan in the community areas requires various
tourist routes and tourist activities to support the tourist attractions.

66

Figure: Workshop and survey in Takuapa and Kapong Districts, Phang Nga to create a tourism
management plan during and after the COVID-19 situation. (Research: Green Tourism in Phang-Nga
(Phang-Nga Go Green Project) by Thai Health Promotion Foundation)
Source: Jongmeewasin and Nuanla-ong (2020)

Jongmeewasin and Nuanla-ong (2020) stated that stakeholders in the tourism area have
been developing southern Thailand in a sustainable way since before the COVID-19 situation. It focuses
on building the identity of tourism places, hygiene management, green management, and fairness in all
dimensions. To protect against Covid-19 and other types of epidemics in the future, the tourism industry is
launching high-quality and creative products and services, including high-standard environmental
management and hygiene management. It tries to show the potential of the local community through local
participation. Residents cooperate to brainstorm and establish a vision for their communities' future
development. The secondary tourist attractions as community-based tourism will attract tourists in our
country and around the world to find the charm and peace of Takuapa-Ban Don Bay route. The result of
this study shows that there are the basic definitions and components of sustainable tourism by local people
as follows:

67

1. Cultural Tourism and Community- Based Tourism
- Guidelines for tourism management and operations based on community participation.
- Local people brainstorm and create plans and policies together.
- Everyone in the community must share responsibility and receive fair benefits from tourism
development.
- Tourism management focuses on local ways of life and environmental conservation and gliding.
- To design tourist activities and tourist routes all year round (event calendar).
- To set up the check-in points in a way that will draw tourists, such as with views of the sea or
mountains, etc.
- To arrange a scenic route (bicycles, motorcycles (green energy), boats, kayaks, etc.) to see the
local ways of life and beautiful ecosystems.
- To design a safe and convenient transportation system.
- To be a good host

2. Effective environmental management
- To establish a high standard of environmental and hygiene management to protect the health
of the local population and tourists.
- Do not destroy natural and cultural resources.
- To establish guidelines to preserve marine ecosystems.
- To contribute to the vision of "free dangerous trash (including foam and plastic bags)."
- To keep an area of fresh air.
- To establish fishing regulations, such as the use of adequate and appropriate equipment.
- To designate a cultural landscape as an industrial control zone.

68

- To build infrastructure and suprastructures, including public health systems and services, to
ensure safety and promote quality of life, such as safe and beautiful roads, public water (plumbing), an
electrical system, parks in each community, and standard football fields and gyms for children, youth, and
people of all ages.
3. Focusing on protecting and appreciating local ways of life, such as local food and vegetables, is an
important part of good environmental and cultural management.
4. Promote “food safety” (local food and local vegetables) and "non-toxic food production sites").
5. Make the Takuapa-Ban Don Bay a safe route for tourists and everyone else.

The tourism industry must develop itself to create good quality and creativity in products and
services, especially high-standard environmental management, and hygiene management to protect
against the COVID-19 epidemic (and other kinds of epidemics in the future). Carrying capacity is important
for balancing management that can protect the bad impacts from crowds that could destroy the
environment. Community participation is an important part of creating sustainable management and
creating various tourist routes and tourist activities. The different tour programs can be based on who the
community is and what it can do because of big data. Local communities own natural and cultural
resources and must brainstorm and cooperate to achieve a balance between management and fairness.
The first step is to educate the public on the history, significance of heritage values, and potential of sites.
It can raise awareness about natural and cultural heritage conservation and management. However, green
tourism will help to balance between the needs of the local community and the satisfaction of tourists. The
experiments on tourist routes and surveying the real areas are based on a sample of the routes designed
by local communities. The Takuapa-Ban Don Bay route's cultural landscape is still abundant and rich in

69

natural and cultural resources, and it has a long and intriguing history of establishing and promoting green
tourism, such as community-based tourism, ecotourism, agriculture tourism, health tourism, historical and
cultural tourism, and so on. Noonuan (2019) stated that fairness in the tourism business is an important
initiative of the Takuapa-Ban Don Bay route. It starts at Khao Lak which is a major tourist attraction in Phan
Nga. The opinions of entrepreneurs suggest that there is a need to design tourism by connecting
mainstream tourism to community-based tourism to distribute income and numbers of tourists to the
community as the secondary tourist attraction. Also, when discussing sustainable tourism, Petampai (2018)
said that the United Nations Environment Programme and the World Tourism Organization (UNEP, 2005)
argued that the three dimensions can be seen as pillars of sustainability:
Economic sustainability, which means generating prosperity at various levels of society and addressing the
cost-effectiveness of every economic activity, emphasizes the importance of considering the long-term
viability of enterprises and activities.
Social sustainability, which means respecting human rights and providing equal opportunity for all members
of society, requires an equitable distribution of benefits, with a focus on poverty alleviation. The focus is on
local communities, on maintaining and developing the systems that keep them alive, on recognizing and
respecting other cultures, and on avoiding any form of exploitation.
Environmental sustainability, which means the conservation and management of resources, especially those
that are nonrenewable or valuable in terms of life support, requires action to reduce pollution of the air, land,
and water, as well as the preservation of biological diversity and natural heritage.

70

With the careful balance of the three dimensions above, sustainability can be advanced to benefit
people, society, and the environment (UNEP, 2005, p. 9). Moreover, Noonuan (2019) stated that “The effort
to link Phang Nga community travel networks (Takuapa-Ban Don Bay route) to learn about management, to
design the concept together as well as learning to develop and solve problems together. This is the attempt
to connect to develop the community-based tourism in the same direction. The connection between the
communities is designed as collaborative learning process. The conditions in connecting will lead the tourism
economy of community into the direction towards green tourism development.”

71

3. To Investigate the Persperous Period of Suvarnabhumi (Srivijaya Empire) and
Cultural Landscape around Ban Don Bay

Root of Suvarnabuhumi (Siam-Lawo-Srivijaya)

According to Suvarnabhumi or Siam-Srivijaya study, there is significant evidence and traces
showing that Srivijaya was the center of the economy (entrepot) and Mahayana Buddhism. Srivijaya was
a maritime state with advanced skills in “ship building for marine travel”. It was a “Water Culture”. However,
the Srivijayan people also used a **land route. The situation of “Chaiya in Surat Thani was once the capital
of Srivijaya according to the results of investigation linked to the evolution of geography, weather and trade
routes from the diary of I-Ching (Chinese monk), Atisa (Indian monk) and Sieng-Jun and Heng-Kul-Jeng
(envoys) to support tourist routes. (Nuanla-ong, 2010, 2018, 2021) During the 6th century B.E., southern
Thailand was an entrepôt for “World Trade” between the west coast (Indian Ocean) and the east coast
(China Sea) and was called “Spice Route”. It was contantly developed from around the 3rd to the 5th
centuries B.E. It was very well-liked and flourishing during the 12th - 15th centuries B.E. and was called
“Srivijayan Culture”, the center of Mahayana Buddhism and trade. M.C. Subbhadradis Diskul (1981: n.
pag.) claims that I-Ching stated that the city of Srivijaya was the residence of thousands of monks who
conducted research on the sacred texts of Buddhism, whose way of life and discipline were the same as
the monks of Madhyadesa (India). Panich, (1995: n. page) states that there were many records about
orthodox monks who practiced strictly in Srivijaya. For example, I-Ching’s coming to Srivijaya to study
Buddhism with Sakayakeerati of Srivijaya that in record in Sakayakeerathi (sacred writing of Buddhism),
an inscription of Srivijaya that recorded as the writing of Chayantha who was a senior monk
(Phrarajsatavira), and Atisa’s coming to Srivijaya to study Buddhism with Dharmmakeerati of Srivijaya in

72

1554-1568 B.E. ***Those records indicated that Buddhism in India was not orthodox because there were
***many Brahman practices mixed with Buddhism. ***Atisa (Indian monk) went to visit Ajarn
Dharmmakeerati (at Srivijaya) to learn Buddhism for approximately 12 years. After that, ***he came back
to India to teach Buddhism in the Srivijayan style. Panich (1995: 66) declares that *** the last years of
Atisa’s life were spent teaching Srivijayan Buddhism to Tibetans which ***brought them the pure
happiness.

Figure: Family tree of Srivijayan’s ancentors (Suvarnabhumi or Siam) from 3rd century B.E. It represents the blood relationship
between “Sakaya Dynasty, Moriya Dynasty and Suwannapura Dynasty” related to history of the history of the journey of Phra
Mahinthera, Phranang Sangkamittatheri and novice Sumit (Prince Sumit) in the propagation of Buddhism in Lanka (Ordained
to Sri Lanka woman until the first nuns were created there) in the reign of King Devanampiyatissa. Later, the relationship
between the royal family of India (Moriya Dynasty and Sakaya Dynasty) and Suwannapura Dynasty started from Prince Sumit
of Moriya Dynasty married to Princess Chandra who was the daughter of King of Suvarnnapura Dynasty.
Source: Sippanan Nuanla-ong (2020)

73

Figure: Phranang Sankamittatheri (right picture) was the sister of Phra Mahintara or Phra Mahinthera (Left
picture) and mother of Novice Prince Sumit. She followed to spread Buddhism in Lanka Continent
(Ordained to Srilanka woman until the first nuns were started) during the reign of King Davanampiyatissa
in 296 B.E.
Source: Sippanan Nuanla-ong (2020)

The Mahavamsa (The Great Chronicle of Sri Lanka or Ceylon-คมั ภีรม์ หาวงศข์ องศรีลงั กา) and
annals of China agree on the history of Suwannabhumi or the Funan Empire. There was an important
relationship between the Sakaya Dynasty, Moriya Dynasty and Suwannapura Dynasty (old dynasties in
this area). The story was about Prince Jatukam and Prince Rammatep, sons of Prince Sumanasamanan
(Prince Sumit) who created Suvarnnabhumi or the Funan Empire in the 3rd century B.E. The The
Mahavamsa (The Great Chronicle of Sri Lanka or Ceylon) revealed that Prince Sumanasamanan was
related to Phra Mahintara or Phra Mahinthera (his uncle), King Asokamaharaj (his grandfather came from
Sakaya Dynasty, after that he created Moriya Dynasty) and Queen Vatisadhevi (his grandmother came
from Sakaya Dynasty).

74

Thammathikul (1995: n.pag.) in Nuanla-ong (2010) states that Queen Vatisadhevi was a
member of the Sakaya Dynasty, as of the Buddha. She had to move to Vatisa City to avoid the annihilation
of the Sakaya Dynastry. Later, she married King Asokamaharaj while he was Mahaouparaj of Ouchani City
and became the king of Palathibuth. However, Phra Mahintara was a venerable monk in Sri Lanka, while
Prince Sumanasamanan was the head representative of Dharma who had invited Buddhist female monks
to be ordained in Sri Lanka, with a relic and the alms bowl of the Buddha. Later, Prince Sumanasamanan
went to Suwannapura by sea (via the Indian Ocean), where he met Princess Chandra (meaning the moon)
who was a daughter of King Suwannapura and fell for her beauty before leaving the monkhood and
marrying her.

Princess Chandra did “Dhevi Hang Phravach Lae Jakkawal” (Princess learned about the
universe). She graduated from Takkasila Institute, as an expert in languages. Prince Sumanasamanan was
her consort who was meant to be the King of Suwannapura. The chronicle of Sri Lanka (The Mahavamsa
(The Great Chronicle of Sri Lanka or Ceylon-คัมภีร์มหาวงศ์ของศรีวังกา) indicates that Buddhism was
flourishing in the Prince Sumanasamanan age because of his support. People called him “Phrajao
Srithammasok Maharaj of Suwannapura”. Princess Chandra and Prince Sumit had two princes, Jatucam
and Rammatep. They learned a high level of liberal arts and politics from their mother and a teacher at
Takkasila. Phrajao Srithammasok Maharaj and his princes extended the territory of India, to Indo-China
and Yunan. Their influence continued as they spread Indian culture and Siamese language until the present
time. Moreover, there is a same story of Princess Chandra in Vieng Sra District in the Surat Thani and
Nakon Si Thammarat areas. From this information, it could be assumed that the port of Suwannapura might
be on the southern peninsula of Thailand and Suwannapura could be one site in Vieng Sra District, Surat
Thani. It can be concluded that the age of Thailand is not less than 2,200 years old.

75

Prince Sumit was related to the Moriya family of the Great King Asoka who was his
grandfather. The Great King Asoka was a descendant of Lord Chandragupta who was the first king of the
Moriya family. Which has the lineage of Sakaya Dynasty by King Chandragupta as the grandfather of the
Greate King Asoka. The ancestors of the Great King Asoka were descendants of Sakaya Dynasty of
Kapilavastu which was the army of King Vidudabha, the king who ruled the Kosol region. He attacked
almost completely wiped out the genocide of the Sakaya Dynasty. Because he thought that Sakaya family
disrespected him. However, the ancestors of King Chandragupta could escap and hide in Himmapan
forest where wild peacocks are inhabited. Later, the dynasty was established as “Moriya Dynasty”. In
childhood, King Chandragupta studied with “Brahmin Jankya”. He studied military science by serving in
the army of Nanda Dynasty in the same time that the Great King Alexander of Macedonia had occupied
the northern territory of India. King Chandragupta gathered Indians to fight and overtrow the Nanda
Dynasty. Then he ascended to the throne of Pataliputra as the first king of Moriya Dynasty (It means
“Peacock Dynasty”) and it might be the origin of “Sailendra Dynasty” (It means “Indra of Mount Phra
Sumenru”. Prapeepan Panvawat (2020) who is the executive and senior teacher of the Ministry of Education
states that the Great King Asoka was the 3rd Momard of Moriya Dynasty of Pataliputra - Capital of Bihar
(แคว้นมคธ(. From establishment of King Chandragupta between 218-260 B.E. (The present historians
estimate around 270-312 B.E. His father was “King Phindusarn” and his mother was “Queen Suphattakhi”
or “Queen THamma”. He had a younger brother (same mother) was “Whit Sokha”. In the past, the Great
King Asoka had to rule the Ujjani region of Avanti Province, a border town in order to prevent contention
between brothers. But after the death of King Pindusarn, the Great King Asoka took the rule from Prince
Susima (He was the heir, who was the elder brother of different mothers), according to the history about
the war to unite the provinces and to expand the Indian subcontinent. It was an important mission after the

76

coronation ceremony. When the Great King Asoka reigned for 7 years, he waged war with the southern
region of Glingrad. He got the victory but losing hundreds of thousands of lives on both his enemies and
his own. This was causing great suffering so he tried to find a solution through various methods. And he
got wisdom from talking the Dharma and learning the Dharma until he became a believer. Because he
found that the history and principles of the Buddha and the prophet of Buddhism that was a rational and
proven truth and turned to Buddhism. Although at that time, the royal family, Sena (Officers) and many
people were of Hinduism or Brahmanism. After reigning for 36 years, The Great King Asoka died in 312
B.E. However, he had greatly promoted Buddhism. He built a stupa in 84,000 temples to live and study the
discipline. His Highness also sponsored the third Council of Tipitaka. In addition, he sent the elder or senior
monks to propagate Buddhism in many countries, including Sri Lanka and Suvarnnabhumi (Suwannapura)
which resulted in stability of Buddhism after thousands of anchorages. It had been a year and had been
engraved with inscriptions invarious places called “Dharm Lipi” which means “Dharma media”.

Figure: Thevinscription of the Great king Asoka about the war at the southern Glingrad region )แคว้นกลิง
คะ( which was the source of faith in the doctrine of the Buddha, the teacher of Buddhism, was a justifiable
and verifiable truth. (left and central pictures) And the Great King Asoka’s writing in the Indian inscriptions

77

at Orissa showed that the Thai letters clearly had the root from the Indian letters. The Thai characters were
very similar to the ancient Indian letters or scripts in the reign of the Great King Asoka. (Right picture)
Source: Sippanan Nuanla-ong (2020)

Figure: Diversity of cults and religions in the Great King Asoka’s ream such as Buddhism (Left and right
pictures) and Hindu Brahmins (Right picture).
Source: Nuanla-ong (2020)

Figure: Tamlipti in Orissa Region, India used to be an important port where I-Ching (Chinese monk) traveled
to Nalanda University to study Buddhism in India after studying Buddhism and Sanskrit language in
Srivijaya.
Source: Sippanan Nuanla-ong (2020)

78

Figure: Examples of plants in Orissa Region, India are similar to Thailand.
Source: Nuanla-ong (2020)

Figure: Ashokan Pillar at Niglihawa, Nepal (Sippanan Nuanla-ong and Natika Chotiwan in India trip by
Facuty of Archaeology, Silpakorn University in 2012)
Source: Sippanan Nuanla-ong (2012)

Queen Vatissadevi (Vedisa Devi) was the first consort of King Asoka who was deeply in love with
Buddhism. She was the grandmother of Prince Sumit who was born in the Sakaya Dynasty which was the
same dynasty as Lord Buddha. In that period, she had to move from Vedisa because of the destruction of
the Sakaya Dynasty. In later time, Her Majesty and King Asoka who was the viceroy of Ujeni in that period.
Later, King Asoka was the King of Pataliputra. They had one son and one daughter, namely Phra Mahintera
(Prince Mahindathera) and Phra Nang Sangkamittatheri. Later, Phra Nang Sangkamittatheri got merried to
Phra Akaraprom (Akkhi Brahma). They had 1 son who was “Prince Sumit” or “Prince Sumannasamanan).
Later, Kinfg Asoka ordered Phra Mahintera, Phra Nang Sangkamittatheri and Prince Sumit came to “Lanka
Continent” to propagate Buddhism in which all three of them had great faith in Buddhism. Phra Mahintera,
Phra Nang Sangkamittatheri and Prince Sumit were ordained in Buddhism. Prince Sumit ordained as a
novice (สามเณร(. In 296 B.E., Phra Mahintera was his patriarched and the delegation of Dharma to Lanka
Continent by the missionary team to travel to Anuradhapura where was the capital of Sinhala )สิงหล(.
Lankans praise “Phra Mahintera and Phra Nang Sangkamittatheri” very much because they created
propagating Buddhism, specially, the first nuns ere born in Sri Lanka. The Dipawong, Makawong,

79

Samantapasatika )คมั ภีรทปี วงศ,์ มหาวงศ,์ สมนั ตปาสาทกิ า( and inscriptions were found at Sanchi in India which
were talked about the important royal duties.

Figure: The Dipawong, Mahawong, Samantapasatika scripture and inscriptions were foundat Sanchi in
India that stated about important royal duties. King Asoka of the Indian subcontinent who had been granted
a mission to propagate Buddhism and preach the Dharma in various territories in Asia, Europe, Africa and
setting the Asoka Pillar.
Source: Sippanan Nuanla-ong (2013)

King Asoka of Indian subcontinent that had been granted a mission to propagate Buddhism and
preach the Dharma in various territories in Asia, Europe and Africa with the great prepareations for King
Asoka. From the information of the inscriptions in the Orisa or Klinga, it was found that the most of territories
were related to relatives or friends who were familiar with each other such as in business dealings.
Moreover, the inscription No.13 was found in Orisa that talked about the Buddhism’s proclaiming of King
Asoka to the region of Syria of King Antiochos. Other city of ralatives of 4 Greek kings namely,

1) Ptolemy Philadephos, Egypt
2) Antigonos Gonatas of Macedonia
3) Magas of Cyrene
4) Alexander of the region of Epirus

They were all relatives related to the daughter of the daughter of the first king of Syria, Seleucos
Nicator who married him. King Chandragupta was the first king of the Moriya family who was the
grandfather of King Asoka. From significant information above, it was assumed that King Asoka could be
a friend of the King of Suwannapura. Especially, the mission of “Phra Mahindra” (Son of King
Chandragupta) who was the head of the missionary team to travel to Lanka. It was recorded at that period
there was a list of names of the Dharma ambassadors who head the Dharma corps to Lanka, namely “Phra
Mahindrathera” Phra Uttiya, Phra Somphon, Phra Itthiya and Phra Phatthasan )พระมหินทเถระ พระอตุ ติยะ

80

พระสมพล พระอิฏฐิยะ และพระภทั รศาล( along with worshiper. In addition, His Highness gave 2 monks
(brothors) who were Phra Sona and Phra Uttara went to preach religion (Buddhism) at Suvarnnabhumi
(including Suwannapura and other states) but they did not describe its geographic location. However, it
was referred to the location of the capital of Suvarnabhumi (Kimlin) where was located at Laem Tong on
the east coast of Southern Thailand peninsula. This land used to be entrepot and doing trading with many
countries for long time ago. The evidence of evolution of ancient shows that it used to be an important port
of Pan Pan State that was in Vieng Sra and Punpin District in Surat Thani.

However, the mission of missionaries to Lanka was very significant because it was the journey of
important persons in that period, namely “Phra Mahindathera”, son of King Asoka, “Prince Sumit”,
grandson of King Asoka who was born from “Pranang Sangkhamittatheri” (younger sister of Phra
Mahindathera who followed him to spread Buddhism at Anuradhapura. In the period of King Devanam
Piyatissa (293-353 B.E.) who was a friend of King Asoka who wanted to get the relics and bowls of Lord
Buddha from King Asoka. In addition, he asked nuns from King Asoka to come and ordain for his relatives
including Princess Ula who was his younger brother’s wife and other Sri Lanka woman. Because Phra
Mahindathera could not ordain for woman. At that time, he advised King Devanam Piyatissa to appoint
Prince Sumit as his ambassador to ask nuns, relics and alms bowls of the Lord Buddha from King Asoka.
Therefore, King Asoka gave everything as requested, He also ordered “Phranang Sangkhamittatheri” who
was his daughter and mother of Prince Sumit. So Prince Sumit has invited the relics, Buddha’s bowl and
also bestowed a branch of Phra Sri Maha Bodhi to King Devanam Piyatissa and “Phranang
Sangkhamittatheri” came to Sri Lanka with her son to perform a nun ordination for a Lanka woman.
Phranang Sangkhamittatheri and Prince Sumit (her son) travelled by boat to Anuradhapura. At that time,
when the ship moored, King Deva Piyatissa did not wear shoes and when down to wait them in water by
himself.

From the story in this event, the Mahawong Chronicle of Lanka recording that King of
Suwannapura was a friend of King Devanam Piyatissa who heard this news. He wanted to get some the
relics of the Buddha and a branch of Phra Sri Maha Bodhi from King Devanam Piyatissa (his friend) to
worship in his kingdom. King of Suwannapura decided to ask King Devanam Piyatissa (King of Lanka) for
a share these things with King Deva Piyatissa by sending a letter requesting. King Devanam Piyatissa
consulted Phra Mahindathera to order “Prince Sumit” (Novice) traveled to tand of Suwannapura to offer
items of the Lord Buddha. It showed the closeness and good relationship between King of Sri Lanka and
King of Suwannapura as requested by King of Suwannapura in the 296 B.E. However, from this incident a
strong relationship between the Indian royal family and the Suwannapura dynasty was established.
Because “Prince Sumit” (grandson of King Asoka) had a farewell ceremony from novice and married

81

Princess Chandra who was the daughter of King of Suwannapura and later he ruled Suwannapura. This
story occurred before “the Three Kingdoms period of China” and before “the Funan (Panom) Kingdom in
Southeast Asia”.

The evidence mentioned that the Prince Sumit (grandson of King Asoka in India) was good look,
smart and intelligence so much that it was highly pleasing of the King of Suwannapura. So he persuaded
Prince Sumit (Novice) to leave the novice (Lasikkha) and gave his beautiful daughter to marry him. Prince
Sumit impressed the glorious beauty and sagacious wisdom of Princess Chandra who graduated from
Taxila Institute. She had expertise in various sciences such as politic government, Thammasat and cosmic
science including treating textbooks. Therefore, the Prince Sumit (Novice) decided to leave from ordination
(the sex of monk and novice) to be the secular sex and to marry Princess Chandra. Later, both of them
had 2 sons namely, Prince Jatukam and Prince Rammathep. Their parents taught both of them about
warfare and country administration that they had great intellect in these sciences. Later, King Suwannapura
gave his thron to Prince Sumit. Prince Sumit and his 2 sons (Prince Jatukam and Prince Rammathep)
developed a very prosperous land and expanded their territory throughout lands in Southeast Asia. Later,
they had made an agreement with Qin Shi Huang of China to divide the territory together as following Qin
Shi Huang of China ruled the northern territories from Vietnam upwards and Prince Sumit and his 2 sons
(Prince Jatukam and Prince Rammathep) ruled the territory of southern China namely the lands located
below of Vietnam. In addition, Prince Sumit also received the nickname as “King Sri Thammasokkarat of
Suvarnabhumi” because he was the descendant of the King Asoka and in his reign, Buddhism was very
prosperous. Moreover, Prince Sumit and his 2 sons together developed Suvarnabhumi Empire into
prosperity, respectively both social and cultural economy and science.

For the history of Sailendra dynasty, Srivijaya’s ancestors came from the spread of Buddhism by
Phra Mahin and Prince Sumit from India who arrived in Suwannabhum (Suvarnabhumi) in the 3rd century
B.E. (in 296 B.E.) Thammathikul (1995: n.pag.) states that Prince Sumit’s mother was the daughter of King
Asoka Maharaja, the Great King of “Moriya dynasty” and Phranang Vatissadhevi in India from the “Sakaya
dynasty” of Buddha. Prince Sumit married Princess Chandra, the daughter of king of Suwannapurawong,
they and their sons (Prince Jatukam and Prince Rammatep) built “Suvarnabhumi Kingdom”. Subsequently,
**Buddhism was prosperous in Suvarnabhumi.

Queen Vatisadhivi (Grandmother of Prince Sumit) was the member of the Sakaya Dynasty, as of
the Buddha. She had to move to Vatisa City to avoid the annihilation of the Sakaya Dynasty. Afterwards,
she married King Asokamaharaja while he was Mahaouparaja of Ouchani City and later became the king
of Palathibuth.

82

Phra Mahintara (the son of King Asokamaharaja and Queen Vatisadhivi, and the uncle of Prince
Sumit) was a venerable monk in Sri Lanka, while Prince Sumit (the son of daughter of King Asokamaharaja
–Amitthatheree who was married to Phra Aakkaraprom) was the head representative of Dharma who had
invited Buddhist female monks to be ordained in Sri Lanka, with a relic and an alms bowl of the Buddha.

Later, Prince Sumit went to Suwannapura by sea (through the Indian Ocean), where he met
Princess Chandra (meaning the moon), the daughter of King of Suwannapurawong, and fell for her beauty
before leaving the monkhood to marry her. Princess Chandra was “Dhevi Hang Phravach Lae Jakkawal”
(Princess learned about the universe). She graduated from Takkasila Institute as an expert in languages
and Thammarat. Prince Sumit was her consort who was meant to be the King of Suwannapura. Later, he
created “Suvarnabhumi”.

The chronicle of Sri Lanka indicates that Buddhism was booming in the Prince Sumit era because
of his support. People called him “Phrajao Sri Thammasok Maharaj of Suwannapura”. Princess
Chandra had two prince sons, Jatucam and Rammatep. They learned high level of liberal arts and politics
from their mother and a teacher at Takkasila.

Phrajao Sri Thammasok Maharaj and his sons (princes) expanded the territory of India as well as
spread Indian culture and Siamese language into Indochina and Yunnan. Their influence has continued
until the present time. There is also the same story of “Princess Chandra” in Vieng Sra District in Surat Thani
and Nakon Si Thammarat areas.

According to this information, it can be assumed that the port of Suwannapura which may have
been on the southern peninsula of Thailand and Suwannapura may have been the area of Vieng Sra
District, Surat Thani.

In addition, Thammathikul (1995: n.pag.) in Nuanla-ong (2010) states that Phra Tong, according

to the Nang Naka story (Khmer traditional history) which talked about the origin of the Khmer Empire, was

influenced from the spreading of the influence of Prince Jatukam and Prince Rammatep. Chinese

chronicles stated that “Jala Kok” used to be a colony of “Funan Kok”. Morover, the Laos chronicle declared

that in Poo Jao Laos Jok and Khun Boolamarajatiraj, stories moved to the north of Thailand and Laos for

the creation of a new city, regarding the Java Melayu chronicle’s same story.

83

The Name and Location of “Siam or Thailand” in various Records

Figure: Similar faces and decoration of Princes of Siem Kok on the wall of the veranda of Nakon Wat (Ankor
Wat) in Cambodia (left) and Prince Jatucam and Prince Rammatep of Suwannapura in the doorframe at
Wat Phraborommathat Nakon Si Thammarat (right)
Source: Nuanla-ong (2010 and 2018)

There were found name of “Siem or Siam-Srivijayaya” before the Sukhothai kingdom about
100 years ago. This shows that Siamese or Thai people may have settled in this land before 1781 B.E.
(1238 A.D.) during the Sukhothai era, where there were many inscriptions about Siem or Siam people.

Jit Pumisak in Sajjachote (2004: 81-142) believes that “Sayam” in the inscription in 1182 B.E.
(639 A.D.) was “Siem” which means Siamese or Thai. The inscription of Cham (Vietnam) at Viharn Ponaka
in 1593 B.E. (1050 A.D.) stated that there were fifty-five servants of Phrajao Chaiporamasuanworamatava
from Cham, Myanmar, China, Bagan, and Siam who helped conserve the temple. It was also cited in the
book of Gorges Maspero, Le Royaum de Champa (1914: 185), in which he translated the inscription into
French, that Siamois is Siamese today.

84

An interesting inscription in Prasat Hin Phimai from 1651 B.E. (1108 A.D) in Nakon
Ratchasima contains the name of a woman called “Kan Sayam” of which the pronunciation is “Kan Siem”
or “Siam”, referring to Siamese. The inscription of *Prasat Hin Pimai was before the *inscription* of Nakon
Wat or Angkor Wat that talked about Siam Army and Lawo Army in the mural of Nakon Wat was in 1693
B.E. (1150 A.D.).

There was also a record of “Chao Ta Kuan” in 1781 B.E. (1238 A.D.) stating that **Siam was
located on the **west of Cambodia. However, Srivijaya or Cha Va Ka, without mentioning the Sukhothai
kingdom. There are also many stories about the relationship of Siem (Siam) and Lawo.

In the Chinese chronicle, Siam-Lawo Empire was called “Siem Lo Kok”, the ancient empire of
Siamese history which was “Siem Kok or Siam” and “Lo Hoo Kok or Lawo”.

Thammathikul (2010: n.pag.) in Nuanla-ong (2010) states that the inscription of Phrajao
Srisuriyaworaman I wrote about Lawo that it was the power of the Lawo Empire. It covered the Chao
Phraya River basin and towns around Thai Bay to Phetchaburi Province. In addition, Jammadhevi chronicle
confirms that the Lawo Empire covered from the Chao Phraya River basin to the Ping River basin. “Nakon
Haripunchai or Lampoon” was the central power in northern Thailand in that period. ****Based on above
information, the author agrees with Thammathikul (2010: n.pag.) in Nuanla-ong (2010) and concludes that
“Siem Kok or Siam” may have covered the areas from Phetchaburi province to the southern peninsula of
Thailand. It could be “Suwannapura (Suvarnnabhumi) Empire” or “Funan” or “Panom Empire”.

85

Figure: A hypothetical map of the location of Suvarnabhumi or Siam-Lawo Empire (Srivijaya) (before 10th
century B.E. and after 13rd century B.E. and Siam-Ayotthaya (after 18th century B.E.); and Siam Kingdom
and Lawo Kingdom (from 10th century B.E. to 13rd century B.E.) based on Chinese inscriptions, inscription
of Suriyavaraman I and chornicle of Queen Chamadevi and etc.
Source: Sippanan Nuanla-ong (2022)

86

“Suwannapura” or “Funan” spread Indian culture into the Indo-China peninsula. After the
“Suwannapura (Suvarnabhumi) Empire” was lost to the Khmer (or Khom) Army in the 10th century B.E., it
transformed from the “Suwannapura (Suvarnabhumi) Empire” to the “Siam-Lawo Empire”.

In addition, there is compelling evidence of "Sulaiman", an Arab merchant. When he came to
trade in the "Srivijaya Empire", he wrote a letter documenting the principles of dignity and the abolition of
injustice, as well as Srivijaya's bereaved army. In 1396 B.E. (853 A.D.), he learned about a local story in
which "The Son of Khmer King" (assuming "King Chaiyaworaman II") was taken hostage at the Royal
Court of Sailendra in Chaiya after "The Great of Srivijaya" (assuming "Maharaj Vishnu") lifted the army to
attack the "Kingdom of Khmer/Khom" until it was defeated. The head of the Khmer king who insulted the
Great of Srivijaya (assumedly the father of King Chaiyaworaman II) was cut and pickled in a honey jar
before being taken away. However, the Great of Srivijaya did not cause harm to people or destroy property
in an unjust manner (and there is a story that the next Khmer kings always turned to the direction of paying
respects to the Great of Srivijaya.) According to evidence from the Chinese Chronicles of the Tang Dynasty
called "Siem Lo Kok" or "Kingdom of Siam Lawo," it has since annexed territory in the Indochina Peninsula
that was lost to the Kingdom of Cambodia in 1083 B.E. (540 A.D.) to become one again.

In the 19th Century B.E. (14th Century A.D.), the Sukhothai era, evidence shows that: Chaiya
was under the rule of Nakon Si Thammarat (Tampornling) from the 18th century B.E. (13th century A.D.)
before Sukhothai took control of a large area of the Melayu Peninsula in the early 19th century B.E. The Fine
Arts Department (1958: 101) in Nuanla-ong (2010) states that Phrajoa Roj of Sukhothai traveled south by
sea as he sought the Phra Singhol (Phra Buddhasihing image is a style of Buddha image). Phra
Sirithammanakon of Nakon Si Thammarat gave him the Phra Buddhasihing image from the king of Langka.
Phra Sirithammanakon sent a letter to Phra Roj regarding the selection of the image from his state to pay

87

respect to Sukhothai in 1799 B.E. (1256 A.D.) which showed the good relationship between Nakon Si
Thammarat and Sukhothai.

Srichai and Hassapak (2000, 44-45) in Nuanla-ong (2010) observed that one part of the
Nakon Si Thammarat record states that there was a significant event related to the land division at
Bangsapan (Prajubkirikhan Province) between Taw U-Tong and Phrajao Sri Thammasokkaraj in the
Ayutthaya era in 1893 B.E. (1350 A.D.). This indicates that Nakon Si Thammarat was neither ruled by
Ayutthaya in this period nor by Sukhothai in the previous period. It can be concluded that Chaiya and the
areas around Ban Don Bay were not ruled by Sukhothai. Rather, ***Nakon Si Thammarat probably was
not ruled by Sukhothai as well.

In the past, Surat Thani formerly known as “Chaiya”.
Tapee River formerly known as “Luang River”.
These names are changed doing the reign og King Rama VI.
After the author have considered and compared the history of the Siam-Lawo Empire or “Siem
Lo Kok”, it can be concluded that “Princes of Siem Kok” on the elephant on the wall of the veranda of
Nakonwat Wat (Ankor Wat) in Cambodia and Prince Jatucam and Prince Rammatep at Wat Mahathat
Woramhaviharn in Nakon Si Thammarat were probably the descendants of the Sailendra Dynasty.
Elephants were prominent and identity of Srivijaya or Siam from the past to the present, especially a king
and a white elephant. The author is of the opinion that there are many similar things between two princes
of Siem Kok and Prince Jatucam and Prince Rammatep of Suwannapura in the doorframe at Wat
Phraborommathat Nakon Si Thammarat, such as faces (character), weapons (knives, arrows, and bows),
clothes and decorations (and accessories). They may also have been in the same period.

88

However, after Srivijaya lost power in 1773 B.E. (1230 A.D.), Phrachao Dhammaraja
Jantarapanu of the Thampornling state became a vassal of Srivijaya and had a good relationship with
Sukhothai. In addition, Thammathikul (2010: n.pag.) comments that Siam was called by Europeans who
came to Siam for trade in the Ayutthaya era, so Siam was calling before Ayutthaya era was not related
to “Siam-Ayothaya but it came from “Siam-Lawo” before the Ayutthaya era. Moreover, according to
pictures and historical records of the Ching Dynasty in 2305 B.E., the Envoy of the Ayutthaya Kingdom
traveled to China’s imperial court in 2305 B.E. King Chen-Long of Ching dynasty ordered “Shie-Sui”, the
painter of his imperial court, to sketch and write this event above the picture in Chinese and Manju. He
noted: “…. Siem-Lo-Kua is located at the southwest of Jen-Chen or Champa. This country is called She-
To-Kua in the Sui and Tang dynasties. It means a country covered with red soil.”

Figure: Map of Maritime Trade and State Development in South Asia and South-East Asia in 1st century
A.D. (6th century B.E.) (left picture) This country is called “She-To-Kua” in the Sui and Tang dynasties.
(Middle picture) that means “a country covered with red soil.” Example of land around Ban Don Bay covers
with red soil. (Right picture)
Source: Adapted from Kenneth R. Hall in Jaisuwan and Naivath (2007: n.pag.)
And Sippanan Nuanla-ong (2014)

89

Srivijaya Empire was a prosperous perious of Thailand (Suvarnabhumi or Siam), it had a
long history from the 12th to 18th centuries B.E. It was seen as a flourishing culture from the 12th – 16th
centuries B.E. It was declined in the 17th-18th century B.E. Srivijaya or Chaiya was the center of Mahayana
Buddhism and maritime trade (entrepot) in Southest Asia. It was a center of culture, economy and politics
- once a large international market. Srivijaya influence and Sailendra culture covered many countries in
South-East Asia such as Thailand, Malaysia, Indonesia and Cambodia. Chaiya District in Surat Thani is
located around Ban Don Bay in southern Thailand which was used to be the capital of Srivijaya at least 1
time (from the 12th to 17th centuries B.E.) so its landscape is importance for studying Srivijaya and its
influence in many aspects of the environment around archeological sites. Srivijaya was declined in the 17th-
18th century B.E. The center moved to the archipelago area such as Nakon Si Thammarat in Thailand and
Java or Sumatra in present Indonesia.

The evidence of the Fine Arts Department shows that 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. (657-757 A.D.), 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.

90

Srivijaya influence might have covered the Indo-China peninsula and islands in the South-
China Sea. There were important instances at architecture and arts at Borobudur and Chandi in Middle-
Java (Indonesia) which were built after Wat Vieng, Wat Long and Wat Kaew in Chaiya, as argued by Dr.
Piriya Krairiksh, Venerable Buddhadasa, Sanphet Thammathikul and Dr. Quaritch Wales. Moreover, Dr.
Piriya Krairiksh has stated that Chaiya was the center of Srivijaya from the 12th-18th centuries B.E. (7th-13th
centuries A.D.). Alastair Lamp (British), who worked at the Kuala Lumpur Museum in Malaysia, was also
mentioned in Sajjachote (2004: 59) in Nuanla-ong (2010) as having studied the history of the Melayu
Peninsula in 1961 and to have found a lot of evidence about the trading relationship between the Tang
Dynasty, the Middle-East and Srivijaya at Takuapa (Takuapa-Ban Don Bay route), from the the 12th-14th
centuries B.E. (7th-9th centuries A.D.). Later, the center at Takuapa lost its power so the center of trading
was moved to Peng Ka Lung Boo Jung in Kedah, Malaysia. In the past, Dr. Quaritch Wales used to state
that there was no interesting evidence around Palembang to support the claim oits being a large
community in the past. Chaiya was believed to be its center.

91

Srivijaya Influence on “Center of Mahayana Buddhism” and “Maritime Trade” in the
Srivijayan Age

Figure: Srivijaya was the center of Mahayana Buddhism (Left picture) and it was the entrepot and
intercontinental trade. The main products of Srivijaya were forest products and gold (center picture) and
spices (high quality turmeric) (right picture).
Source: Sippanan Nuanlaong (2020)

During the 6th century B.E., southern Thailand was an entrepôt for “World Trade” between the
west coast (Indian Ocean) and the east coast (China Sea) and was called “Spice Route”. It was contantly
developed from around the 3rd to the 5th centuries B.E. It was very well-liked and flourishing during the 12th
- 15th centuries B.E. and was called “Srivijayan Culture”, the center of Mahayana Buddhism and trade. The
landmark entrepot of Srivijaya in the Southern Thai Peninsular including: Pum Rieng - Laem Bodhi in Chaiya
where was the enterport of Srivijaya in the east coast.; and Takuapa in Phang-nga where was the enterport
of Srivijaya in the west coast. Pum Rieng - Laem Bodhi was the landmark of the Takuapa to Ban Don Bay
route which was an important part of merchantile trading in Southeast Asia. Sajjachote (2004: 39-44) in
Nuanla-ong (2010) affirms that there was much evidence found in this seaport such as antique beads
(Capped Bead, Annular Bead, Zebra Bead and Eye Bead), Roman glassware, Chinese coin from the Tang
Dynasty, Chinaware of the Tang Dynasty and Sung Dynasty (Applique Technique in Tang Kaun or Wacha-
Ping Style). In 2003, the Fine Arts Department in Phuket found a lot of earthen wares at Tung Thuk (Takuapa

92

District) from the 13th-14th centuries B.E. (the 8th-9th centuries A.D.) that were of the same age as the
evidence in Laem Bodhi (Pum Rieng District). Moreover, there were various items, evidence from both
India and the Middle East (Persia or Roman) along the Takuapa-Ban Don Bay route such as Stratified Eye
Beads. Venerable Buddhadasa stated that from Arabian record, the location of the palace of the King of
Sabak was at Sansai Riw, the largest sand dune area. It might be at Pum Rieng Sub-District. The Northeast
Monsoon and Southwest Monsoon provided winds for peninsular transport. The inland was not convenient
for trading with overseas, an example being the ancient town at Vieng-Sra near Long River or Tapee River
that flowed past the town to the sea in Ban Don Bay at the Pak Pan Koo Ha area. This area was suitable
for transportation. In addition, in the era of Tang Dynasty, in 1214 B.E., I-Ching (Chinese monk) visited
Nakon Bodhi or Srivijaya to study Sanskrit language and foundation of Buddhism under the famous Guru
Srivijaya (his name was “Sakkayakirati”) for about 6 months before going to study Buddhism in India. And
in 1554 B.E., the story of Atisa (Indian monk) who travelled to Srivijaya to study Buddhism under the famous
Guru Suvarnnabhumi or Srivijaya (his name was “Dharmakirti”). Atisa learned with “Dharmakirti” for about
12 years at Srivijaya (Javaka). So the landscape around Ban Don Bay was for religious propagation and
political and economic development.

93

Srivijaya, Mahayana Buddhist Studies Center (Bodhicitta)

Figure: Srivijaya was the center of Mahayana Buddhism.
Source: Sippanan Nuanlaong (2020)

According to I-Ching's record, he spent six months in Srivijaya in 1214 B.E. (671 A.D.) studying
Buddhist studies, the Sanskrit language, and academics prior to traveling to India to study. His journey
began in the eleventh month (December) of 1213 B.E. (670 A.D.), when he boarded a Persian merchant
ship, which was the most advanced ship at the time, and sailed south from Guangdong using northeast or
winter winds (winter winds blow between December 21 and February 22.) It arrived in less than 20 days in
the capital of the South Sea Empire (Foshi/Srivijaya) at the start of the year 671. I-Ching traveled to "Foshi"
(Srivijaya) to have an intimate Dhamma conversation with "Phra Sakyakirati" (face-to-face), who was
regarded by the Buddhist world as one-of-five individuals who were profoundly well-rounded in Dhamma
principles, particularly knowledge of the subject of "Bodhicitta", and had a respectable practice. Lt. Gen.
Sanphet Thammathikul provided the following information regarding four Buddhist Great Masters:
1) "Phraajarn Chayanakornmit," the great teacher of Bihar's Tiltha Monastery, which was only 6 leagues
from Nalanta University (1 league is 16 meters).
2) "Phraajarn Rattanasingh" was at Nalantha University.
3) "Phraajarn Tiwakornmit" was in East India.
4) "Phraajarn Thathakotkorapa" was in South India.

According to I-Ching, Srivijaya, or Shi-li-fo-shih, descended from a small south sea empire that
revered Mahayana Buddhism, and approximately ten kingdoms united to form one kingdom with one king
atop the other. Therefore, I-Ching called the kingdom "the ten kingdoms of the South Sea." The locals

94

preferred to make Buddha statues and golden lotus flowers to offer to the Buddha, as well as jugs and
other gold-plated utensils, earning the city the name "Kimchiw," which translates as "Golden City" or
"Suvarnabhumi."

Sieng Jun and Heng Kun Jeng (Imagine) in 1105 B.E. I-Ching in 1214 B.E. Atisa in 1554 B.E.

Figure: Ambassador Sieng Jun and His Excellency Heng Kun Jeng (left picture-imaginary sketching) came
to develop friendship with Srivijaya in 1105 B.E. Later, in 1214 B.E., I-Ching was Chinese monk (central
picture-source: the National Museum Nakon Si Thammaraj) who came to Srivijaya to study with Phra
Sakayakeerti (Srivijayan monk). In 1554 B.E., Phra Atisa was Indian monk (right picture-he was fomer
Bengal prince) who came to Srivijaya to study with Phra Thammakeerati (Disciple of with Phra Sakayakeerti)
Source: Sippanan Nuanla-ong (2020)

According to I-Ching's record, he spent six months in Srivijaya in 1214 B.E. (671 A.D.)
studying Buddhist studies, the Sanskrit language, and academics prior to traveling to India to study. His
journey began in the eleventh month (December) of 1213 B.E. (670 A.D.), when he boarded a Persian
merchant ship, which was the most advanced ship at the time, and sailed south from Guangdong using
northeast or winter winds (winter winds blow between December 21 and February 22.) It arrived in less
than 20 days in the capital of the South Sea Empire (Foshi/Srivijaya) at the start of the year 1214 B.E. (671
A.D.) I-Ching traveled to "Foshi" (Srivijaya) to have an intimate Dhamma conversation with "Phra Sakyakirati"
(face-to-face), who was regarded by the Buddhist world as one-of-five individuals who were profoundly

95

well-rounded in Dhamma principles, particularly knowledge of the subject of "Bodhicitta", and had a
respectable practice.

In addition, the significant evidence is the Tibetan texts in “Atisa’s biographical sources” that
provide information about the history of Buddhism and Srivijaya. Srisuchat (2017) states that the Buddhist
history of Srivijaya related to Bengal and Tibet between 980 to 1052 CE. Atisa (Dipankara Srijanan), an
important Bengal-born monk, had travelled to Suvarnadvipa (Suvarnnabhumi) to study under the famous
Guru Suvarnadvipa (his name was “Dharmakirti”). “Dharmakirti” or Guru Suvarnadvipa was Srivijayan. He
was a guru and an expert of the Buddha Dharma in Srivijaya (Javaka). He and other monks in Srivijaya
followed the Buddha’s teachings on the law of dependent origination to develop insight of mind that led to
enlightenment, rather than esoteric practiced. Atisa learned with “Dharmakirti” for about 12 years at
Srivijaya (Javaka). Dharmakirti suggested Atisa to spread the Buddhist Dharma in the land of snow (Tibet).
Srisuchat (2017) notes that “Atisa and his disciples gained insight into profound Dharma and meditation
from Dharmakirti, whereas the Bengal esoteric cult of Tantric Vajrayana and Mantrayana, introduced by
Atisa and his disciples, influenced the esoteric art production of Srivijayan people”.

“Srivijaya” was well-known in Nepal in terms of the center of Mahayana Buddhism and significant
Buddhist art. Srisuchat (2017) informs that there were two important pictures appeared in the ancient book
of Nepal in 1558 B.E. The first picture is Portrait of Atisa or Dipankarasrijnana. Another is a picture of
Nepalese manuscript depicting Lokanatha or Bodhisattva Avolokitesvara with four arms – standing with his
attendants, who are Phranang Sayamatara and Phra Hayakreewa, and both sides of picture are ancient
texts. This translates as: “Suvarnnapure Srivijayapure Lokanatha, dated 1015 CE.” Foucher (1900: 193-
194, no. I.23, 26, 28) in Srisuchat (2017) stated that “Suwan NaPure Srivijayapure Lokanatha” (สวุ ณ.ณปเุ ร
ศ.รีวิชยปเุ ร โลกนาถะ).

96

a) The portrait of Atisa or Dipamkarasrijnana from Lhaza, Tibet, in the11th century C.E. The Metropolitan
Museum of Art, New York. (left)
b) Nepalese manuscript depicts Lokanatha or Bodhisattva Avalokitesvara and his attendants who are
“Phranang Sayamathara” (พระนางศยามตารา) and “Phra Haya-Creewa” (พระหยครีวะ) and on the right are
ancient texts.
Figure: The portrait of Atisa or Dipamkarasrijnana and Nepalese manuscript depicts Lokanatha.
Source: Srisuchat (2017)

a) “Chedi of Wat Phra Borommathat Chaiya” (left) could be “Suwannasukati Stupa” where
Bodhisattva Avalokitesvara (center) was in this Vihara in “Srivijaya” or the “Golden town”.

b) Bodhisattva Avalokitesvara in Chedi of Wat Phra Borommathat Chaiya which may have been
a portrait in Tibet (center).

97

c) A picture of Bodhisattva Avalokitesvara in India (Picture in Suan Mokkhapalaram by Vernable
Buddhadasa (right) which may have been the same as the full image of Bodhisattva
Avalokitesvara in Chedi of Wat Phra Borommathat Chaiya.

Figure: “Chedi of Wat Phra Borommathat Chaiya” could be “Suwannasukati Stupa” where Bodhisattva
Avalokitesvara was in this Vihara in “Srivijaya” or the “Golden town”
Source: Nuanla-ong (2017 and 2018)

Figure: Map of situation of “Suwannasukati Stupa” following Atisa’s record: “Chedi of Wat Phra
Borommathat Chaiya” could be “Suwannasukati Stupa”, where Bodhisattva Avalokitesvara was in this
Vihara in “Srivijaya” or the “Golden town.”
Source: Nuanla-ong (2018)

Significant evidence was found following the investigation of the situation of “Suwannasukati
Stupa” where Bodhisattva Avalokitesvara was in this Vihara in “Srivijaya” or the “Golden town”. From the
record of Foucher (1900: 195, no.I.31, pl.lll) and Chutiwongs (2010:5) in Srisuchat (2017) translated that

98

Bodhisattva Avalokitesvara image standing with his attendants which were Phranang Sayamatara and Phra
Hayakreewa was in “Suwannasukati Stupa” in “Srivijaya” or the “Golden town”. Furthermore, Police
Lieutenant Colonel Sanphet Thammathikul (2017) definited that according to Atisa’s record, the situation
of “Lotus Pond” was as follows.
From “Suwannasukati Stupa” ….

- To the east was the estuary (Pumrieng Estuary) which was adjacent to the crocodile
canal.

- To the north was the forest (Suwan Taweep) and “Bamboo Forest”. On the opposite
side was “a big lotus pond”.

In addition, Foucher (1900: 1194-93, nos. I.23, 26, 28) and Chutiwongs (2010:5) in Srisuchat
(2017) interpreted that “Phra Lokkanath image” was a substitute for “Bodhisattva Avalokitesvara image”
which was a highly respected god of everything. From the investigation of the situation of “Suwannasukati
Stupa” following Atisa’s record and comparing it to other recordings as well as architectural and
geographical traces from the past to the present, it shows that “Chedi of Wat Phra Borommathat Chaiya”
could be “Suwannasukati Stupa” where Bodhisattva Avalokitesvara was in this Vihara in “Srivijaya” or the
“Golden town”. Foucher (1900: 1194-93, no. I.23, 26, 28) and Chutiwongs (2010:5) in Srisuchat (2017)
interpreted that “Phra Lokkanath image” was a substitute for “Bodhisattva Avalokitesvara image” which
was a highly respected god of everything.

99

a) Nepalese manuscript depicts Lokanatha or Bodhisattva Avalokitesvara and his attendants who are “Phranang
Sayamathara” (พระนางศยามตารา) and “Phra Haya-Creewa” (พระหยครีวะ) and on the right are ancient texts. (the first
picture from left) It could be Bodhisattva Avalokitesvara image in Chaiya. (the second picture from left)

b) According to the area survey, the situation of Chedi of Wat Phra Borommathat Chaiya (the third picture from left) could
be the “Suwannasukati Stupa” where Bodhisattva Avalokitesvara (the first picture from left) was in this Vihara in
“Srivijaya” or the “Golden town”.

c) This area may have been the situation of a large lotus pond in the Srivijaya era following the record of Nepal. (the forth

and fifth pictures from left)

Hot spring is one of many traces and evidence found in Chaiya District following the story about a Srivijaya’s King who took
a bath and used water from hot spring. This area is developed into a public area by the local government.

The important historical remains were discovered at the Khao Nam Ron archaeological site, such as the Buddha’s footprint,
the dunes at a historical place, and a stone head of Vishnu or a stone of the goddess. They are currently preserved at
Bangkok National Museum.