When Buddha ended the Extreme asceticism / DukkaraSaRiYar and begun the Middle Way / Mizzimapadipadar

Ko Ko Gyi wrote: “Buddha Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad: a path of moderation between the extremes of self-indulgence and self-mortification. Wikipedia”

This version of the timing of the discovery of the Middle Way, after meeting Sujata is different from what I know. I looked up in Wikipedia and found:

According to the early Buddhist texts,[35] after realizing that meditative jhana was the right path to awakening, but that extreme asceticism didn’t work, Gautama discovered what Buddhists call the Middle Way[35]—a path of moderation away from the extremes of self-indulgence and self-mortification.[35] In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata.[36] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[36]

This version of the meeting with Sujata is also different from what I know.

In BaJi U Ba Kyi’s portrayal of the offering of the rice milk to the would be Buddha, He was not portrayed as an emaciated being, but with well fed features.

the path to the DukKha SaRiYar cave (near the white building in the distance)

The distance from the U-Ru WaiLa DukkaraSaRiYar mountain ridge to the place of offering of the rice milk is not near and it is unlikely that He met Sujata before he discovered the Middle Way.

view of former U-Ru WaiLa forest from the DukKha SaRiYar cave

These led me to look for more data on the internet. There, I found data that backs both the Wikipedia version and the version I know.

I googled  “Sujata and the rice milk offering”.

Here are the results of the google search, including my blog in the 5^th place:

·  Sujata

When she had obtained what she wished for, she cooked the milk rice as an offering in thanks. Before the day she was to cook the rice, Sujata had some of …
http://www.angelfire.com/electronic/awakening101/sujata.html – Cached – Similar

►

·  Life of Buddha: The Golden Bowl (Part One)

Sujata too was happy and excited and danced with joy with the servant. They then took even more pains to prepare the milk–rice, pouring it into a golden …
http://www.buddhanet.net/e-learning/buddhism/lifebuddha/15lbud.htm – Cached

·  Abandonment of Asceticism – Buddhist World Portal Site, Buddhism …

Sujata’s Offering of Rice Milk Porridge … Sujata had uttered a wish to a Banyan Tree, and vowed a yearly offering to it if she should have a son. …
eng.buddhapia.com/_service/buddhapia/…/default.asp?… – Cached

·  The_Buddha : Message: The offering of Ghana milk–rice by Sujata

25 Apr 2003 … The offering of Ghana milk–rice by Sujata. After dreaming the Five Great Dreams and having himself interpreted their meaning, the Bodhisatta …
groups.yahoo.com/group/The_Buddha/message/51 – Cached

·  In the footsteps of Buddha: Sujata / Thu.ZarTar Places and the …

12 Jan 2011 … In the footsteps of Buddha: Sujata / Thu.ZarTar Places and the Grass temple. By nyiwin. at the Sujata / Thu.zarTar milk rice offering pagoda …
nyiwin.wordpress.com/…/in-the-footsteps-of-buddha-sujata-thu-zartar-places-and-the-grass-temple/ – Cached

·  Hindi movie Sujata Video (Place where Sujata offered milk rice …

Watch Hindi movie Sujata Video Place where Sujata offered milk rice milk porridge to the future Lord Buddha.
http://www.moovyshoovy.com/…Sujata/…Sujata…milk–rice–milk…/vid_ID=4icoearY2q_ – Cached

·  ·  Place where Sujata offered milk–rice (milk-porridge) to the future …
	5 min – 25 Feb 2009 – Uploaded by isharak About Sujata ignca.nic.in http://www.sacred-texts.com http://www.youtube.com/watch?v=_q2Yraeoci4

More videos for Sujata and the rice milk offering »

·  Jataka Stories – Sujata

Last in the list is Gotama Buddha, who accepted the milk–rice from Sujata. Sujata offering milk–rice to the Buddha and the slave girl Punna is watching …
http://www.ignca.nic.in › … › Jataka Stories – Cached – Similar

·  Sujata , Jatak Stories , Buddhism

19 Jan 2011 … A woman, named Sujata fulfilled his desire by offering him the milk–rice. Sujata was the daughter of the landowner of the Senani village …
http://www.indianetzone.com › … › Buddhism › Jataka – Cached – Similar

• [PDF]

Laywoman Sujata

File Format: PDF/Adobe Acrobat – Quick View
1 it is she who gives the Buddha the offering of milk–rice that marks the … Sujata, however, has no idea that she is making an offering to the …
http://www.sjsu.edu/people/shantanu.phukan/…/Strong-Laywoman%20Sujata.pdf

Here are relevant extracts

Abandonment of Asceticism

http://eng.buddhapia.com/_Service/_ContentView/ETC_CONTENT_2.ASP?pk=0001507920&sub_pk=&clss_cd=0002148067&top_menu_cd=0000000090&menu_cd=&menu_code=0000005619&image_folder=color_11&bg_color=2B5137&line_color=3A6A4A&menu_type=

At this time there lived at Uruvela a house-holder by name Senani.  Sujata was his daughter

Sujata came and offered Gautama the food prepared by her in a golden bowl.

He took the bowl to the river bank, bathed at a ford or a bathing place called Suppatitthita and ate the food.

Thus ended his trial of asceticism.

The five ascetics who were with Gautama became angry with him for having given up the life of austerity and self-mortification and in disgust left him.

Life of the Buddha (Part One) 15. The Golden Bowl

http://www.buddhanet.net/e-learning/buddhism/lifebuddha/15lbud.htm

Taking the delicious milk-rice both of them went to the banyan tree and Sujata saw what she perceived to be a holy man. He was handsome and golden looking and sat serenely in meditation. She did not know that he was in fact Ascetic Gotama. She bowed with respect and said, “Lord, accept my donation of milk-rice. May you be successful in obtaining your wishes as I have been.”

the images at the place where Sujata / Thuzarta offered rice porridge to the would be Buddha

Ascetic Gotama ate the sweet thick milk-rice and then bathed in the river Neranjara. This was the last food and bath he would have for seven weeks.

the Indian images of Sujata offering milk porridge to the would be Buddha

When he finished he took the golden bowl and threw it in the river, saying, “If I am to succeed in becoming a Buddha today, let this bowl go upstream, but if not, let it go downstream.” The golden bowl went upstream, all the while keeping in the middle of the river.

the place where the gold bowl was placed into the Narinjara Nadi

SUJATA

http://www.angelfire.com/electronic/awakening101/sujata.html

Look up at the url for the 2 of BaJi U Ba Kyi’s Buddha drawings.

Buddha's Extreme asceticism / the DukKhaSariyar method

From the day the Great Being had gone forth from the household life until the day depicted in this picture, six years had elapsed. Here he has resumed eating normal food and his body has returned to a normal state. This day was the fifteenth of the waxing moon of the sixth lunar month, 45 years before the Buddha’s passing away [parinibbana].

Sujata offering the future Buddha milk porridge

The lady offering things to the Great Being in the picture is Sujata. She was the daughter of a householder in a village in Uruvela Senanigama. She is offering a dish of Rice Gruel with Milk [madhupayasa], rice cooked with pure cow’s milk. It was a vegetarian food, containing no meat or fish, used especially as an offering to deities.

When the rice was cooked, Sujata sent a servant girl to clean up the area around the banyan tree. The servant girl came back to Sujata with a report that the deity [deva] who was to receive the offerings had materialized, and was already sitting at the foot of the banyan tree. Excited, Sujata lifted the tray of milk rice to her head and carried it to the banyan tree, together with her servant girl. Seeing that it was as her servant had told her, she came forward and proffered the tray of milk rice. The Great Being received it and looked at Sujata. She understood from his look that he had no bowl or any other dish with which to eat the food, and so she made an offering of both the rice and the dish.

Having offered the rice, she walked back to her house, full of happiness, believing that she had made offerings to a deva.

A SECOND VERSION:

Early on the full moon day of Kason (April) in the year 103 of the Great Era, i.e. 2551 years ago, counting back from the year 1324 of the Burmese Era, the now emaciated prince sat down under the Bo Tree near the big village of Senanigãma awaiting the hour of going for alms food. At that time, Sujãtã, the daughter of a rich man from the village, was making preparations to give an offering to the tree-spirit of the Bo tree. She sent her maid ahead to tidy up the area under the spread of the holy tree. At the sight of the starving man seated under the tree, the maid thought the deity had made himself visible to receive their offering in person. She ran back in great excitement to inform her mistress.

Sujãtã put the milk rice which she had cooked early in the morning in a golden bowl worth a hundred thousand pieces of money. She covered the same with another golden bowl. She then proceeded with the bowls to the foot of the banyan tree where the prince remained seated and put the bowls in the hand of the soon to be Great Bodhisattva, saying, “May your wishes prosper like mine have.” So saying, she departed.

Conclusion

It is not for me to say which version is the correct one.

Whether Buddha ended the Extreme asceticism at the time of meeting with Sujata or whether it was ended earlier in the U-RuWaiLa forest near the DukkaraSaRiYar cave and the would be Buddha met Sujata on His way to the Aung Myay, Gaya, which is on the other side of the Narinjara Nadi / river and had Sujata’s milk porridge as His last meal before Enlightenment.

I think the 2 versions will never be settled as there is no existing direct contemporary evidence.

Most will know of only one version unless they come to hear or read about the other version.

Indian migration into Myanmar

Myanmar has a long history of contact with neighboring countries. Trade is part of life and from local trade, distant trade was done along the trade routes. Since the early years of the 1st millineum, there was an India – China trade route that passed through upper Myanmar in the upper reaches of the Ayeyarwaddy. Another passed from the Champa / Cambodian city of Oc Eo (in present day Vietnam) through Thailand and the eastern Myanmar to reach the Sriksetra. Another branch of this trade route is to the west, across the Rakhine yoma along the TaunGup pass till Vesali / Waytharli and from there sea trading to India is a regular trading route. All these trading led to contact with and arrival of Indians to Myanmar since time immemorial.

There also was a sea trading route from India, and even Sri Lanka to Myanmar and beyond.

Indian trade to Suvanabhumi was done even before the time of Buddha as is told in the Maha ZaNetKa Jakata. ZaNetKa went to Suvanabhumi in search of riches. Suvanabhumi is the land of gold and is different from Suvanadipa, the gold island / peninsula which is either the Malaysia or one of the Indonesia islands. Although it is controversial, Suvanabhumi, the gold land with its riches is believed to be in the area around Thaton.

The first Indians that arrive would be Hindus as Buddha’s time has not come yet prior to 540 B.C. Later, those who came and settle in Myanmar were Buddhist Indians and they established the cities of Dhanyawaddy and Waytharli, ruling over the local Rakhines and other ethnic groups as they have superior culture and administrative knowledge.

All the Arakan Chronicles mention the coming to Arakan of Indo-Aryan peoples from the Ganges valley and the founding of the cities of Dhanyawaddy and Vesali by their kings. The Indian chiefs who came over probably ruled over the the native population, gradually impressing on them their culture and religion.

According to tradition Indo-Aryan people reached Arakan from India Gangha delta and settled in Kaladan Valley at the very early time. Before migrating to Arakan, those Indo-Aryan are thought to have mixed and intermarried with a migrant Mongoloid tribe in eastern India and Arakan.

An eminent Arakanese archaeologist, U San Shwe Bu, pointed out that the Indo-Aryan came to Arakan from Majjhimadesa who were living on the bank of river Ganges.

Ancient Arakanese belonged to Magadha region as their ancestral places who later settled in Arakan region and consequently found their first capital city at Dynyawaddy.

Arakanese chronicles date the history of Arakan back to 5000 BC when 2 migratory waves from the eastern part of India coming with a group settled at Kira-brin, 16 miles north of Mrauk-U, and the other settled at Dwarawaddy (Thandway). Later on the group at Thandway dispersed and joined with Kira-brin group to establish Vesali. Local dynasty ruled Vesali up to 3325 BC.

Sakkya migration into Rakhine. 1st gr: Vasudeva_ruled Dwarawady [Thantwe]. 2nd gr: Ahzona_married daughter of local chief. [son] Marayu conquered old Vesali and founded Dhanyawaddy 3000 B.C.   55 kings

A group led by Marayu an Indian prince, came down the Kaladan river and subdued the savages. He then established the first city of Dhanyawaddy on the east bank of the Kaladan and began to rule Rakhine from 3325 BC. The dynasty set up by Marayu kept the throne till 1059 BC. During this period there were 3 instances of disposition with 7 rulers outside the dynasty ruling for 23 years. In Arakanese chronicles, Dhanyawaddy existed 3325 BC – 788 AD. But Shitethaung temple Anandacandra inscription dated the founding of Vesali to 350 / 370 AD. So Dhanyawaddy existed until 350 or 370 AD.

Historically, the origin of the Indians that reach Myanmar was from the Majjhimadesa

1st Tagaung Established by AbiYarzar who came from India. Succeeded by younger son KanYarzarNge.

Tagaung has also been settled by king AhBiYarZar in pre Buddha time.His son Kan Yarzar Nge succeeded him in Tagaung, whereas the elder son Kan Yarzar Gyi went down the Ayeyarwaddy to finally reach the Kyauk Padaung near Paletwa on the Kaladan.

1st Tagaung Established by AbiYarzar who came from India. Succeeded by younger son KanYarzarNge. KanYarzarGyi went to KaleTaunNyo and stayed for 6 mths. During the period Pyus, Kanyans asked for king and his son Dusetta was installed in ThunarParanta. KanYarzarGyi moved to Rakhine.

Dusetta, son of Kanyarzargyi, ruled ThuNarParanta (LeKaing-SaKu) after Pyu king Thambula was taken away by Dhanyawaddy army

In 1531 BC, another migratory wave from Kamarupa (Assam) under Kammaraja came and settled at Kyauk-Badaung (near Paletwa, on the Kaladan). 24 years later the king came downstream and set up the second city of Dhnyawaddy in 1483 BC.

the ShitThaung pillar, also originally from Vesali, at the ShitThaung pagoda, Mrauk U

Ananda Candra inscription, formerly from Vesali, now at the ShitThaung pagoda, Mrauk U

The inscription of Anandacanda , written around 728 AD , gives the names and reign periods of eighteen of his predecessors , the earlier of whom may have ruled at Dhanyawadi. The kings of earliest Candra dynasty , who ruled from end of the 4th to the beginning of the 7th centuries, are said to have descended from the lineage of the Hindu god Siva , and the lineage is mentioned again in connection with Anandacandra’s grandfather , Vajrasakti. The inscription describes Anandacanda’s grandfather, Vajrasakti. The inscription describes Anandacandra and his immediate predecessors as Mahayana Buddhists. This would not, however, have precluded the existence of a Hindu royal cult as was the case in both India and elsewhere in Southeast Asia. The Candra kings certainly did not neglect to support the local Brahmins, the bearers of Sanskritic culture at court. Anandacandra says that he built four temples, named after himself, for the Brahmins as well as providing them with land, servants and musicians.

Kyauk Padaung 1507-1483 B.C. Kanyarzargyi from Tagaung settled and married 2 daughters of last Rakhine Queen. 4300 ft above sea level, 14 m E of Paletwa.

Then came Kanrazagri and his twenty eight kingly descendents

Dhanyawaddy (Dhannavati), the earliest city in Rakhine. Legendary accounts say that it was founded in 580 B.C. and was the capital till 350 or 370 A.D.

the third Dynyawaddy (580-B.C. to 326 A.D.) was found by King Canda Suriya.

3rd Dhanyawaddy 580 B.C.- 326 / 350 / 370 A.D. Suriya kings 25 kings. 906 yrs.

Dhanya palace entrance with the Mahamuni pagoda in the background

The dynasty founded by Kanrazagri was succeeded by the Suriya kings the first of whom was Canda Suriya. He founded the third city of Dhanyawadi. According to the chronicles it was during his reign that the Buddha visited Arakan with his five hundred disciples. It was mentioned that the famous Mahamuni image (which is at present in Mandalay) was cast with his consent as a memento of his sojourn in the country. A palm- leaf manuscript entitled, Sappadanapakarana, provides a detailed accound of the casting of this image. The Suriya dynasty consisted of forty eight kings and was succeeded by the Candra dynasty.

During Sanda/CandaSuriya king’s 26th year of reign, Buddha visited Rakhine with 500 disciples: 554 B.C

Buddha and 500 disciples visited Rakhine

Buddha preaching king Sanda/CandaSuriya while visit Rakhine with 500 disciples: 554 B.C.

In prehistoric times Myanmarwas inhabited along its coasts and its river valleys. During most of the 1st millennium AD the overland trade route between China and India passed through Myanmar’s borders, and merchant ships from India, Sri Lanka, and even farther west converged on its ports, some of which also were the termini of the portage routes from the Gulf of Thailand across the narrow Isthmus of Kra on theMalay Peninsula. Thus,Myanmar often was the western gateway of mainlandSoutheast Asia.

Salagiri hill where Buddha and disciples descended

Waythali-A.D. 310 to 776.

Vesali excavation 2005

The ancient city of Wethali was founded by King Dvan Sandra in 327 A.D.

On Maha Sandra coming to the throne in A.D. 310 he had shifted from Danyawaddy to the more accessible place Waythali. Danyawaddy had been the capital for a total period of 3651 years, from the reign of Marayu in B.C. 3341 to A.D. 310. The Rakhaing came to Zenith of power during the reign of 9 Sandra Kings of Waythali from A.D. 310 to 752 or for a total period of 442 years. The power was due to the very pious King Maha Sandra receiving from Theekra Min Cellestial Spear, the Cellestial Horse and the Cellestial Ruby Ring similar to Wathudaywa. There are problems which we cannot understand today.

The crowing event in the history of Rakhine was the Convention of the Buddhist Council at the top of golden hill of Vesali under the royal patronage of King Dhammawizaya in 638 AD through joint effort of two countries, Rakhine and Ceylon. This momentous triumph of the great council was participated by one thousand monks from Ceylon and one thousand monks from Rakhine kingdom. As a fitting celebration of the occasion, the lavish construction of pagodas, statues and monasteries were undertaken for the purpose of inscribing the Tripitaka.

After Vesali, Pyinsa was found by Lemro dynasty in 818 AD; the great king of dynasty (AD 818-1430) was King Mim-Yin-Phru, who turned his attention towards the development of Buddhism, and in 847 AD he convened the second Buddhist council in Rakhine attended by 800 Arahants. Rakhine chronicles report that therein the Tripitaka and Atthakatha were inscribed on the golden plate and enshrined. Never has there been impediment in the practice of Theravada Buddhist faith since it has introduced in Rakhine. The copious findings of inscription Ye Dhamma verse were practical evidence that Theravada was dominant faith if epigraphic and archaeological sources were to be believed. The Royal patronage has always been significant factor contribution to stability and progress of the religion in Rakhine.

During 33rd Tagaung king Beindaka‘s rule, Chinese invaded and destroyed 1st Tagaung. Beindaka retreated to MaLe chaung and died there.

2nd Tagaung. Built during Buddha’s time by DazaYarzar who came from India. Married Nargasein queen of last king of 1st Tagaung. 17kings. 17th king ThadoeMahaRaza had 2 sons MahaThambawa and SulaThambawa

Later, after the desruction of Tagaung, DhazaYarzar escaped from India during Buddha’s time and settled in Tagaung, marrying the widow queen and establishing another dynasty.

Small oval flat piece of agate (stone seal) inscribed with the word Daya-danam in 5th Century South Indian characters (similar pieces with Pali words found in Oc-eo in the Hindunised state of Funan in Indochina. 1 bear identical name as this one) found in Halin. By the fifth century AD, the Mon as well as the Pyu peoples had adopted the Indianized cultural life then widely practiced throughout mainland Southeast Asia which included elements of both Hinduism (Brahamanism) as well as aspects of Theravada, Mahayana, and Tantric Buddhism.

Prince Gopala left Hastinapura in Ganges (north central India) and founded Tagaung after various wars with the Mlech-chlas. Inscribed stone slab 416 A.D. Tagaung. Buddha image with Gupta inscription.

4 large stone funerary urns inscribed in Pyu at Srikshetra reveal that it was ruled by a succession of kings bearing the name of Vikrama from the 7th-8th centuries. Suryavikrama, Harivikrama, Sihavikrama.

The names of the Pyu kings show that the Vikrama dyansty ruled Sriksetra and they are most likely to be of Indian descent. It is the same with the Rakhine kings of the Suriya, Candra dynasties.

It is only during the time of Lemro cities that the names of the kings are no longer Indian but Rakhine. The Indian rule over Rakhines ended by the fall of Waytharli / Vesali

In prehistoric times Myanmarwas inhabited along its coasts and its river valleys. During most of the 1st millennium AD the overland trade route between China and India passed through Myanmar’s borders, and merchant ships from India, Sri Lanka, and even farther west converged on its ports, some of which also were the termini of the portage routes from the Gulf of Thailand across the narrow Isthmus of Kra on theMalay Peninsula. Thus,Myanmar often was the western gateway of mainlandSoutheast Asia.

The Indian merchants brought with them not only precious cargoes but their religious, political, and legal ideas; and within a few decades Indian cultural traditions had remolded indigenous society, thought, and arts and crafts. Yet important components ofMyanmar’s own native culture were retained, creating a lasting synthesis with Indian culture. Surrounded on three sides by mountains and on the fourth by the sea,Myanmaralways has been somewhat isolated; as a consequence, its culture has remained distinct in spite of the many Indian influences and in spite of its close affinity with the cultures of the other countries ofSoutheast Asia.

Rakhaing Mythological history

When writing history, mythological history will also have to be written for that will convey ideas of migrations. The Rakhaing history will here be related in brief showing when contest was made with Pagan with dates. This will show that Pagan is very recent and could not thus influence the other four Kingdoms. The Rakhaing mythological history relates about the first formation of kingdom by Maha Thamada was called Thagewon, and the Thagewon Kings took great pride in upholding correct principles when governing their subjects. Gautama Buddha was born in the Thagewon Khattreya Family and the Rakhaings of old have taken pride in their country being governed by Thagewon Kings from mythological times. Mythological history states that the seat of Government was first at Ramawady or Ramapura, the Ramree Island. Ramawady is an Indian word, Ram meaning God. Hence Ramawady would mean land of God. History then relates about the formation of 16 Provinces in India during the reign of Wara Aza Raza. There 16 Provinces which become Kingdom were formed before the time of Kakuthan Buddha. In the course of time 85 smaller Kingdoms were formed. Hence the whole of India is known in ancient times as the land of 101 kings. This came to be called Myitzima Daytha ending in the East at the mountain called Rakhaing Yomas today. The present day conception of Rakhapura being in Myanmar is wrong geographically, the Yomas bring the proof. Rakhapura was included in Myanmar on British conquest for administrative purposes. In ancient times Rakhapura and Ahyusapura were under one Government. Rakhapura included the whole of modern Bengal. Bengal was referred to as 12 Bunga towns, to capital being mauk-thu-za meaning the food of Mauk. The Rakhaings are still known as mauk (Mog) in Bengal.

The Great Wethali Payagyi

Wathudaywa-About B.C. 4500.

Wathudaywa and his 9 brothers after conquering the whole of India lastly conquered Dwarawady, the present Thandwe area. For his greatness, the people of India worshipped him as a god, Krishna. We, Rakhaings, however, revere Wathudaywa, as one of our great kings. On the death of Wathudaywa and his 9 brothers at Dwarawady through very unfortunate circumstances, the sister of Wathudaywa, Asiana Daywee and Bramana Poona migrated to Waythali and Bramana Poona was made King by the people of Waythali (Vesali) for his great learning. 6 Kings descended from Bramana Raza and 16 Kings of the Tharaban Dynasty ruled over the country with Waythali as the Capital. Waythali came to an end when the last King Brama Theida met his death at the hand of Cannibals led by Nga Sat Dan.

Marayu B.C. 3341 to 3279.

Marayu the son of Arzuna the ascetic and Einda Maru became king in B.C. 3341 after defeating and extermination the cannibals. Marayu founded the Capital of Danyawaddy on becoming King. Danyawaddy is a town and not a province as thought by many today. Arzuna was King of Kapilawat before he took the life of wandering Ascetic. Indian historians traced his wanderings as far as Manipore, from genealogical tree. From Gautama Buddha we learn that the class in which Gautama Buddha was born is related to the clan that Arzuna belonged to.

Kan Raza Gree B.C. 1523 to 1486.

54 successors of Marayu reigned over the country till we come to the reign of Kan Raza Gree. On the death of the refugee from India, Abei Raza at Tagoung the two sons Kan Raza Gree, the elder, and Kan Raza Nge, the younger, had differences about succession. Kan Raza Nge succeeded his father’s place and hence Kan Raza Gree accompanied by his followers migrated southward. He followed the course of the Irrawaddy, branched out towards the Chindwin and finally arrived at Kyaukpandaung over land. Min Nge Pyaw Hla had been murdered by his Ministers at Danyawaddy and succeeded by 3 Ministers, one acting for eight months, one acting for 2 months and the 3rd acting for 6 months. When the third was dethroned Kan Raza Gree became King. He took as Queen Saw Pyinya Naree of Rakhaing Royality and governed from Kyauk-pan-daung for 24 years, and finally shifted to the old capital, Danyawaddy. This is a case of claim to the throne through the female line, Saw Pyinya Naree.

King Sanda Thuria B.C. 596 to 544.

This is the most important reign in the whole history of Rakhapura and or it is during this reign the Gautama Buddha visited Danyawaddy and at the request by King Sanda Thuria left behind the Mahamuni Image. The image is not an ordinary one but due to the blessing given by Gautama Buddha after completion was addressed as “My Representative” by Gautama Buddha.

Sukhothai / ThaukKaTae

Sukhothai Historical Park entrance

Although not well known as Ayutthia, as Thailand’s first capital, Sukhothai (rising of happiness) flourished from the mid 13^th century to the late 14^th century. I planned to visit it on the way to Bangkok from Chiang Mai because Sukhothai / ThaukKaTae is closely related to Myanmar during the wars we had with the Thais.

Sukhothai was the first kingdom of Siam established some 800 years ago. The exact year is unknown but according to the Fine Arts Office it was between 1238 and 1257.

Established in around 1238 to 1257, Sukhothai literally means “Dawn of Happiness.” Phokhun Si Intharathit was the founder of the Phra Ruang Dynasty, Sukhothai’s first Dynasty. For 120 years as the capital of Siam, Sukhothai was ruled by many kings. In this connection, the most dynamic monarch being King Ramkhamhaeng the Great, who created the Thai alphabet, laid the foundation for politics, monarchy, and religion, as well as, expanded its boundary of influence.

I planned to stay the night in modern Sukhothai and then visit the old city the next morning as mentioned in the tour articles I got from the internet. However, the bus did not reach Sukhothai at sunset and soon darkness fell. After some time, the lights were switched on and I knew some stop is near. I went to the front of the bus and asked the contuctress whether it was Sukothai. The reply was Old Sukothai. I told her I will get off at Old Sukothai near some guest house. After we got all our luggage and the bus had driven off we found out we were right in front of the VITOON guest house. It was of good quality, clean and new and we checked in. There weren’t any other guests seen but we find several the next morning.

After having a bath we went around the corner to have dinner. There were several shops and we had dinner at The Coffee Cup. It was a nice one with an atmosphere! The shop is styled for Westerners and apart from us the other patrons were French. It has been in business since 2001 and there were 3 photos of the early 2001 – 2003, mid 2003 – 2007 and later 2007 to present years with different styles of the shop.

The Coffee Cup in the years 2001 2003 2007

The Coffee Cup of Old Sukothai where we had dinner and lunch

The girls can speak good English which seems to be a criteria for employment.

The Coffee Cup

The next morning, we hired a motorcycle from the place we stayed and we intended to have breakfast at the same place. However, we got into another shop by error and realized it only when we sat down. We did not go over to The Coffee Cup and had the Sukhothai noodle recommended by the tour article. It is different from the usual Kwai Ti Oh, and more like our Shan “AhSee” / bundle rice noodles in “AhYay Phyaw” / “in soup” style. This shop, the “Kacha Restaurant”, also has a Western atmosphere. The majority of tourists being Whites!

Sukothai noodles for breakfast at the "Kacha Restaurant”

Traditional massage is offered at all places. I wonder whether the Whites really like it.

There is a Sukhothai Museum nearby and the entrance to the Sukhothai old city is just in front of the museum.

Sukhothai Historical Park entrance

The Sukhothai Old City is not populated any more and only the chedis / stupas and temples / Wats remain among the well kept gardens. This is different from the Chiang Mai, Lamphun, Phitsanulok and Ayutthia cities where continuous habitation is still present. Therefore, apart from the style, Sukhothai is similar to Bagan (the local population of Bagan were moved to the Thiripyitsayar village in 1989).

The Sukhothai Historical Park is open daily from 8.30 a.m. to 4.30 p.m. though there are occasional nights the park is open and illuminated by floodlights.

Wat Chana Songkhram

Once inside the Old Sukhothai, our first stop was the Wat Chana Songkhram. Although this was of Sukhothai era, the subordinate chedi in the east was built in the Ayutthia period at a later date than when Sukhothai was the capital of the Thai Lanna kingdom. Earlier periods were the Mon Dravawadi era prior to the Tai migration into present Thailand. I only noticed just now and wonder whether the “Songkhram” of the Wat’s name is the same as the Songkran = Thingyan. It is too late as I cannot ask this of anyone.  The stupa / chedi has a rectangular “DatTaw Taik” near the top, on the bell, similar to the Sri Lanka style “HsatPaDa” stupa at Nyaung Oo.

One strange feature of the Sukhothai stupas and wats is the presence of assembly halls / Vihara that are built with laterite pillars. The roofs have long since gone but the pillars are still there (unlike brick walled assembly halls of the Ayutthia era). The old Thai cities in movies showing Buddha statutes with these stone pillars have been shot in Sukhothai!

Monument of king Ramkhamhaeng the Great

Next we visited the nearby modern Monument of king Ramkhamhaeng the Great. I have read of the adjective “the Great” being conferred to many Western kings: Alexander (Greek), Henry (English), Peter (Russian), but king Ramkhamhaeng is the only Eastern or African king being mentioned thus.  Maybe there are others I have not heard about as there are a great many warrior kings who established nations and dynasties: Anawratha (Myanmar), Jayavarman (Khmer), Genghis Khan (Mongol)

Wat Mahathat

When you enter the Historic Park, the first complex you will notice is that of Wat Mahathat, the main Wat of Historic Sukhothai.

One thing typical for the Sukhothai era are the Buddha Images and Monk-images, in walking position. Almost everywhere in Thailand, whenever you see a Buddha Image, you will see it sitting down or standing. Hardly anywhere -except in Sukhothai- you will see walking Buddha Images.

On several places in the area that was formerly Wat Mahathat other remains of the buildings that belonged to the “Wat” can be seen, like the pillars.

The Buddha Image is a very high one, as can clearly be seen. This is one of the two Phra Attharot Buddha Images belonging to Wat Mahathat. The name refers to their height.

The temple’s main ‘chedi’ is intact showing the traditional ‘Lotus’ style which demonstrates the Khmer influence particular to this area. The chedi sports Buddha images on its pedestal and images of a number of Buddhist disciples in adoration at its foot. Inside the temple’s ‘viharn’ is an 8-metre-high Bronze Buddha image. The site also features figures of demons and animals with angels riding on their backs.

Wat Mahathat main chedi

The central part is a brick tower standing on top of a stacked set of pedestals, plinths, throne, and base ments, which are all made from laterite. The upper part is set apart from the lower part by its five re-entrant angles on each corner which stop short of the lotus bud and tapering spire but include the capital of the shaft, the shaft of the tower, and a pair of asym met ri cal oc tag o nal lotus pedestals made of laterite. Around the base of the lotus bud tower, there are individual niches housing standing Buddha images.

Wat Mahathat Sukhothai [ Inside the City Walls ]

http://www.thailandsworld.com/index.cfm?p=348

• Wat Mahathat translates as “great relic”, and it is one of the oldest and most important Buddhist temples in Thailand.
• Historians believe that Wat Mahathat was established in the 13 th century, and rebuilt in the first half of the 14 th century. Its structures are a main vihara, a single ubosot, 10 other viharas and 200 secondary chedi. The wealth of monuments indicates the significance of this wat as being the religious centre of the town of Sukhothai. The stucco frieze work on the monuments has been restored.
• Wat Mahathat is built of laterite and surrounded by brick walls and a moat. The main chedi is in the characteristic Sukhothai shape of a lotus bud. It is believed to contain relics of Buddha. Two huge Buddhas reside at the entrance. Of the eight smaller surrounding chedi, the four brick ones at the cardinal points reflect Khmer style, and the four on the sides indicate Lan Na art. The niches of these smaller chedi contain 28 Buddha images and stucco reliefs which illustrate the life of Buddha. The artwork here reflects that of the Singhalese and Burmese.
• At the base of the main chedi Buddhist disciples in adoration are depicted in stucco relief.
• In front of this chedi are columns, the only remains of the main vihara which was believed to have contained a remarkable seated bronze Buddha image of the Sukhothai style, cast and installed by King Lithai of Sukhothai in 1362.
• At the end of the 18th century, the image was removed to the Wat Suthat in Bangkok by the order of King Rama I and has since been named Phra Si Sakaya Muni.
• Further on are the remains of another smaller vihara which was probably built during the Ayutthaya period. Its eight metre high Buddha image was installed inside a separate building.
• The whole area is filled with minor chedi, most of which were probably funerary monuments.
• On the south stands a pedestal of a large built up chedi, the base of which is adorned with beautiful stucco figures of devils, elephants, lions and three headed elephants.

The Royal Palace / Wat Mahathat in Sukhothai

http://www.discoverythailand.com/Sukhothai_The_Royal_Palace_Wat_Mahathat.asp

The Royal Palace / Wat Mahathat
Sukhothai

The Royal Palace is in the centre of old Sukothai. This is a large site covering around 160,000 square meters containing two main compounds and completely surrounded by a water moat.

The Royal Palace is in the centre of old Sukothai and is completely surrounded by a water moat.

The first of the main compounds is Noen Phrasat (the Royal Building), a site containing a stone inscribed by King Ramhamhaeng. The second is Wat Mahathat, Sukhothai’s largest temple. The temple’s main ‘chedi’ is intact showing the traditional ‘Lotus’ style which demonstrates the Khmer influence particular to this area. The chedi sports Buddha images on its pedestal and images of a number of Buddhist disciples in adoration at its foot. Inside the temple’s ‘viharn’ is an 8-metre-high Bronze Buddha image. The site also features figures of demons and animals with angels riding on their backs. The temple offers authentic Sukothai art and its crypt has a number of excellent murals. Wat Mahathat is a very important temple, supposedly the spiritual centre of the old Sukhothai. There are around 200 chedis within the temple compound and so there’s plenty to see and wander around. Well worth a visit.

Details: Sukhothai Historical Park is open daily from 08.30 to 16.30. The Royal Palace / Wat Mahathat are in the central zone and admission is 40 Baht.

The Main Chedi of Wat Maha That, Sukhothai

In front of the main chedi of Wat Maha That stands the base of Phra Sri Sakya Muni. The main chedi or the relic tower is made of brick and laterite. Each side of the square base, which is about 20 meters long, is ornamented with stucco motifs of walking Buddha images with palms pressed together. A staircase leads from the terrace to the upper part of the central tower and the throne. Above the throne are decorations in the form of lotuses which are made of laterite. The central part is a brick tower standing on top of a stacked set of pedestals, plinths, throne, and base ments, which are all made from laterite. The upper part is set apart from the lower part by its five re-entrant angles on each corner which stop short of the lotus bud and tapering spire but include the capital of the shaft, the shaft of the tower, and a pair of asym met ri cal oc tag o nal lotus pedestals made of laterite. Around the base of the lotus bud tower, there are in di vid u al niches housing standing Buddha images.

Sukhothai

The ancient capital of Thailand, Sukhothai is the historical and cultural center of the same name period (from the middle of XIII century to the mid XV century), which is located in the north central plains (almost 400 kilometers from Bangkok). This region is surrounded by hills and the river Mannam Yom. This well-developed historical center is located 12 km from the modern city of Sukhothai, which you can reach by taxi or by bus.

For almost 149 years Sukhothai was the capital of a vast empire. According to legend the city was founded in about 500, and one of its rulers is the King of Chao Aluna Kmara (also known as Phra Ruang, “Son of twilight”), the son of a man and a mystical princess Nighy. Phra Ruang dynasty took the name of 8 kings, who ruled the empire. The first regent was Si Indratitja (1235 -1279), who managed to break the Khmer rule in 1238.

Sukhothai became an independent kingdom when two princes–Pho Khun Pha Muang and Pho Khun Bang Klang Hao combined their forces and drove the Khmers out of Sukhothai, then a major frontier post of the Angkor Empire.

In fact, his empire itself consisted of only two cities of Sukhothai and Si Satchanalai. If the King Si Indratitja contributed to the formation of an independent Thai culture, his grandson Ramkhamhaeng (1279-1299) has moved much further. His empire stretches to Vientiane (the north-east) and Pegu in the west (modern Myanmar) and Nakhon Si Thammarat in the south (almost 2 / 3 of the modern state). The events of this period (such as the first diplomatic contact with the ruler of neighboring Thailand, China) do not escape from the rest of the world. The inscription, carved in stone, which is stored in the National Museum in Bangkok, perhaps, is a kind of inaugural speech. King invented the Thai alphabet, has launched the production of porcelain and earthenware according to the Chinese sample.

During the reign of the heir of Ramkhamhaeng, Loe Thai (1299-1347) most of the conquered territories were lost, and his son Liu Thai (1347-1368), who took the name Mahadharmaraya was unable to restore its former power. King of Ayutthaya Boromaradja I won Sukhothai in 1378, and the city has finally become part of Ayutthaya Empire in 1438.

When the Burmese destroyed Ayutthaya in 1767, residents of Sukkoth, too, left their city. But 11 years later, Rama I, the first king of the Chakri Dynasty, who ruled Bangkok, founded a new town on the left bank of the river Menam Yom. The city was badly damaged by fire in 1968, all houses in the city center had to be rebuilt.

North city wall near the San Luang Gate.

North of Ancient Sukhothai the City Walls

North of the Sukhothai city walls the main monuments are:

• Wat Phra Phai Luang
• Wat Si Chum
• The Turiang Kilns
• Wat Sangkhawat

[ 1 ] Wat Phra Phai Luang
This large temple is situated about 1000 metres  north of the city walls, and is surrounded by a moat. It’s original structure of three laterite and stucco prang indicates that it dates from the late 12th century when Sukhothai was part of the Kymer empire. As the present city walls date from the 13th century, it is thought that this wat was the centre of the original city, before the town centre was moved south.

Of the three prangs, the southern and central ones have crumbled. The northern one is decorated with stucco figures of Buddha and his devotees. In front of these prangs are a viharn and a crumbled chedi with a pedestal decorated with stucco Buddha images. Originally it was a pyramid with Buddhas in niches on each level however the heads of the Buddhas were stolen between 1953 and 1960. Southeast of this chedi stands a brick mondop depicting the remains of stucco images of  Buddha walking, standing, sitting and reclining. There is a small viharn north of the prang. The bot would have stood west of the prang.

Wat Si Chum

DSC05142 2

Wat Si Chum, north of Old Sukhothai

The view of the Buddha image in Wat Si Chum is unique. As one approaches from the far side of the hall, one sees a relatively narrow high opening through which one sees a glimpse of the Buddha.  DSC05142 2  As one gets nearer, beyond the hall, more of the image can be seen and the entrance is not really narrow, but seems to be due to its height. DSC05151 2

Wat Si Chum reminds me of the Manuha pagoda in Myingabar, Bagan. The huge Buddha statute lies within a closed structure with little room inside. DSC05146 2

The huge Buddha statute lies within a closed structure with little room inside.

DSC05143 2 hall of Wat Si Chum

DSC05154 2 Wat Si Chum structure which enclose the Buddha

DSC05128 2   DSC05137 2   DSC05166 2  stalls at Wat Si Chum

dinner at The Coffee Cup

The Coffee Cup

Sukothai noodles for breakfast at the “Kacha Restaurant”

the famous Sukothai noodles; a must have while in Sukhothai

Kacha Restaurant

Kacha Restaurant

Kacha Restaurant

Wat Chana Songkhram

we went around Sukhhothai on hired motorcycle

Wat Chana Songkhram

Wat Chana Songkhram with laterite pillars of the assembly halls / Vihara

Monument of king Ramkhamhaeng the Great

The bell of king Ramkhamhaeng

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Monument of king Ramkhamhaeng the Great

Wat Sa Si

Wat Sa Si: typical walking Buddha style of Sukothai

Wat Sa Si ordination hall (Ubosatha)

Wat Sa Si assembly hall (vihara)

Wat Sa Si assembly hall (vihara)

Wat Sa Si with Sinhalese style upper rectangular relic chamber

The Royal Palace is in the centre of old Sukothai and is completely surrounded by a water moat.

Wat Sa Si assembly hall (vihara) with Buddha image

Wat Sa Si assembly hall (vihara) with Buddha image

Wat Sa Si assembly hall (vihara)

Wat Mahathat main chedi

Wat Mahathat

central part of Wat Mahathat

the laterite pillars of Wat Mahathat

a detail of the central part of Wat Mahathat, decorated with walking Monks.

Wat Mahathat central structure

Wat Mahathat

Buddha image pedestal

laterite pillars of the Wat Mahathat vihara

Wat Mahathat

Wat Sa Si seen through the Wat Mahathat vihara laterite pillars

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

the moat of the Royal Palace of Sukhothai

Thai vendor at Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

Wat Mahathat

The Coffee Cup in the years 2001 2003 2007

The Coffee Cup of Old Sukothai where we had dinner and lunch

Thai vendor at Wat Mahathat

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

Wat Si Sawai

tour bus at Sukhothai

North city wall near the San Luang Gate.

moat near the San Luang Gate.

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang

Wat Phra Phai Luang stalls

Wat Phra Phai Luang stalls

Wat Si Chum, north of Old Sukhothai

The huge Buddha statute lies within a closed structure with little room inside.

at Wat Phra Phai Luang

Sukhothai moat

Sukhothai moat

Sukhothai museum

Sukhothai Historical Park entrance

Sukhothai Historical Park entrance

Sukhothai Historical Park entrance

Lamphun / Haripunchai

I went to Lamphun because the proprietor of the Lux Thai where we stayed in Chiang Mai told me to go there to see the early pure Thai stupa / Chedi style as the stupas in Chiang Mai / Zinn Mae are of mixed Myanmar Thai architecture. However, Pyone was tired and stayed behind in Chaing Mai while I went there by bus. First I took a tuk tuk to the bus stop which is near the Narawat Bridge. This place is beside the  Mae Nam Ping river with the Chiang Mai market on the opposite side of the road. Narawat is a familiar word and being in Chiang Mai, I realized that it is actually not a Myanmar word but a Pali one and also used in Thailand. Maybe the use of this word arose from Myanmar rule at Chiang Mai but there are also other Pali words.

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

I was told that on the way to Lamphun, there are large trees and only in the Chiang Mai province. Once inside Lamphun province, they are not present anymore. The trees are much larger than I thought and lined both sides of the highway and have cloths around them at about 5 feet high. They look to be of the age before motorcars were invented and while walking and carts were the main mode of travel. This highway would have connected Chiang Mai and Hariphunchai. Lamphun is the modern city at the site of the ancient Mon city of Haripunchai.

Follow route 106 which takes you along a lovely country road lined with 200 year old giant gum trees that provided great shade.  As you approach to Saraphi district, the road is bordered with longan orchards. Somebody once said that Lamphun was famous for its beautiful women and tasty longans. This is still true.

Hariphunchai predates the Tai entry to present day Thailand from present day Yunnan. The exodus of the Tais from their homeland of Nanchao began when the Mongol empire, the Yuan dynasty became strong and expanded into the “southern sky / top of the world” region.

Hariphunchai moat at Lamphun

I saw water canals in Lamphun and althugh most of the remaining passengers got off, I continued in the bus till I got to the bus depot. Luckily, it is not far from the canals. There, I found tourist map signboard and learned that I had passed the chedi / stupa I intended to visit. I walked to it and after visiting it went ahead till I got to the canals. They actually are the Haripunchai or later moat maintained and crossed by the many bridges. I did not see any old city wall around there.

Wat Phra That Hariphunchai (วัดพระธาตุหริภุญชัย) A principal landmark is the 46-metre tall golden Chedi whose present appearance was the result of the restoration work in 1443 by a king of Chiang Mai. Other architectural works include the ancient-style brick arch adorned with fine designs and the pair of sculptured lions at the door.

the monastery called Wat Phrathat Hariphunchai, which is the principal landmark of Lamphun province and dates back 958 years.

The 46-metres tall golden Chedi there is of the original Hariphunchai style and is said to contain relics of the Lord Buddha. A nine-tier umbrella made of pure gold surmounts this Chedi, which is set in the middle of the monastery.

I had a cold drink and a girl there can speak English. She told me where to go to take the bus back to Chiang Mai. However, her instructions were vague so I decided to go back to the bus depot the route I knew.

There, I saw signboards for tourists and decided to tour Lamphun before returning. I went around with a motorcycle taxi and reached several Wats / temples and the monument of Queen Jamadevi / Phranang Chammathewi the first ruler of Nakhon Hariphynchai.

old city wall, Lamphun. howver it is not of Hariphunchai era

200 year old giant gum tree on the Chiang Mai Lamphun road

Hariphunchai moat at Lamphun

Lamphun bus depot

at Lamphun bus depot

Wat Phra That Hariphunchai founded in 1150 by King Adityaraja

Wat Phra That Hariphunchai

Lamphun map

Wat Phra Yeun (built 1370)

At Wat Ku Kut

Wat Chamthewi or Wat Ku Kut (founded c. 1150, present buildings 1218 onward)

at Wat Ku Kut

at Wat Ku Kut

Queen Chama Thevi statute

Wat Ku Kut. the laterite base

at Wat Ku Kut

Wat Phra That Hariphunchai

near Lamphun bus depot

Lamphun bus depot

Wat Phra Yeun

Wat Phra Yeun (built 1370)

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

at Wat Phra Yeun

the Nam Mae (river) Kuang

at Wat Ku Kut

At Wat Ku Kut

At Wat Ku Kut

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

wall at Queen Chama Thevi statute

wall at Queen Chama Thevi statute

wall at Queen Chama Thevi statute

old city wall, Lamphun. howver it is not of Hariphunchai era

at Queen Chama Thevi statute

at Wat Phra Yeun

at Wat Ku Kut

wall at Queen Chama Thevi statute

the 200 year old gum trees on Chiang Mai – Lamphun route 106

conductress on Lamphun – Chaing Mai bus (facing)

wall at Queen Chama Thevi statute

at Queen Chama Thevi statute

at Queen Chama Thevi statute

at Queen Chama Thevi statute

in front of Wat Ku Kut

in front of Wat Ku Kut

at Wat Ku Kut

at Wat Phra Yeun

at Wat Phra Yeun

vegetable market Lamphun

vegetable market Lamphun

cold drinks shop, Lamphun

fruit vendor, Lamphun

Hariphunchai moat at Lamphun

Wat Phra That Hariphunchai arch

200 year old giant gum trees on the Chiang Mai Lamphun road

hospital near Lamphun

Wat Phra That Hariphunchai

at Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

Wat Phra That Hariphunchai

200 year old giant gum trees on the Chiang Mai Lamphun road

Wat Phra That Hariphunchai

200 year old giant gum trees on the Chiang Mai Lamphun road

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

the Narawat bridge over the Mae (river) Nam Ping at Chiang Mai

the Chiang Mai market near the Narawat bridge

street vendors across the Chiang Mai market, near the Narawat bridge

across the Mae Nam Ping

 

Hariphunchai (or Haribhunjaya)(Pali: Haripunjaya) was a Mon kingdom in the north of present Thailand in the centuries before the Thais moved into the area. Its capital was at Lamphun, which at the time was also called Hariphunchai. In 1292 the city was besieged and captured by the Thai kingdom of Lanna.

Founding

According to the Camadevivamsa and Jinakalamali chronicles, the city was founded by a hermit named Suthep in 661 AD, and the Mon ruler of Lopburi sent his daughter Jamadevi to become its first queen. However, this date is now considered as too early, and the actual beginning is placed at around 750 AD^{[citation needed]}. At that time, most of what is now central Thailand was under the rule of various Mon city states, known collectively as the Dvaravati kingdom. Queen Jamadevi gave birth to twins, the older succeeding her as the ruler of Lamphun, and the younger becoming ruler of neighboring Lampang.

Flourishing and downfall

The chronicles say that the Khmer unsuccessfully besieged Hariphunchai several times during the 11th century. It is not clear if the chronicles describe actual or legendary events, but the other Dvaravati Mon kingdoms did in fact fall to the Khmers at this time. The early 13th century was a golden time for Hariphunchai, as the chronicles talk only about religious activities or constructing buildings, not about wars. Nevertheless, Hariphunchai was besieged in 1292 by the Thai king Mengrai, who incorporated it into his Lannathai kingdom.

Lamphun

Lamphun is a neat city and as it is not so much heavily populated as is Chiang Mai and Phitsanulok, would be a nice place to live. I did not see any high rise buildings nor were there street buildings adjacent to each other. However, the roads are superb and the traffic is not heavy.

Today, Lamphun still retain its enchanting ambience of a small but old community. It is some 670 kilometers from Bangkok and only 26 kilometers from Chiang Mai. Located on the bank of the Kuang River, its attractions include ancient sites and relics as well as forests and mountains and delightful lakes. Lamphun is the most famous producer of longans

If you want to  get away from the hustle and bustle of the big city, heading out of Chiang Mai for the small town of Lamphun.  This northern destination has abundance of atmosphere and history.

Follow route 106 which takes you along a lovely country road lined with 200 year old giant gum trees that provided great shade.  As you approach to Saraphi district, the road is bordered with longan orchards. Somebody once said that Lamphun was famous for its beautiful women and tasty longans. This is still true.

The town was founded in the 9th century (CE) by Queen Chama Thevi as the capital of the Haripunchai kingdom, the last Mon kingdom in the area which now forms Thailand.

Lamphun map

Situated 26 km south of Chiang Mai, this generally quiet town is said to be constructed in the shape of a conch shell, following the Khuang River on its east side and divided by moats at the remaining points of the compass.

Just 10 kilometres from Lamphun is Pa- Sang, a small village and on both sides of the main road are notice boards saying: “Wanted, longan at good prices”, in front of the dealer’s premises. The fruit is in season during July and August.  There are several species which are popular among consumers.

Today, 60 percent of the longans produced in Lamphun are exported to Europe and other countries in Asia.

Over two decades ago, the district of Ban Pa-Sang was a handicraft centre, famous for its hand-made cotton materials, mainly produced in Ban Nong Nguak village. Most of the shops were crowded with  tourists, both Thais and foreigners, because it was the main stopping point and the only access road to Chiang Mai.    Since the construction of Highway No.11 linking Chiang Mai with Lampang, Pa-Sang has been by-passed. It has now become quiet and sleepy.

Wat Phra Yuen (วัดพระยืน), an old temple from 11th century about 1 km east of the old town centre. The huge chedi with a large square base and four tall standing Buddha images dates from the beginning of 20th century.

Lamphun is host to one of the north’s most important wats (temples), Wat Phra That Haripunchai. The “Phra That” in the title indicates the presence of a Buddha relic, in this case one of His hairs, which was interred in a chedi in 897 and is probably the founding date of the Wat.

The Dvaravati style chedi of Wat Phra That Haripunchai

Wat Phra That Hariphunchai (วัดพระธาตุหริภุญชัย) A principal landmark is the 46-metre tall golden Chedi whose present appearance was the result of the restoration work in 1443 by a king of Chiang Mai. Other architectural works include the ancient-style brick arch adorned with fine designs and the pair of sculptured lions at the door.

the monastery called Wat Phrathat Hariphunchai, which is the principal landmark of Lamphun province and dates back 958 years.

The 46-metres tall golden Chedi there is of the original Hariphunchai style and is said to contain relics of the Lord Buddha. A nine-tier umbrella made of pure gold surmounts this Chedi, which is set in the middle of the monastery.
 

 

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

 

Phra Nang Chamthewi Statue (อนุสาวรีย์พระนางจามเทวี) is located in the Nong Dok public park in town commemorating the first ruler of Hariphunchai.

Wat Chamthewi or Wat Ku Kut (วัดจามเทวี หรือ วัดกู่กุด), commonly referred to a Ku Kut (กู่กุด), built in the Lawo (Lopburi) style. The Chedi is a square structure similar to Buddhagaya in India. Ashes of the queen are enshrined within the Chedi.

Wat Chamthewi or Wat Ku Kut (founded c. 1150, present buildings 1218 onward)

Queen Chama Thevi is remembered in the Wat of her name, which is said to be the resting place of her ashes. Near the town’s main morning market in the southwest of the city is a statue of the Queen at which offerings are still made today by citizens.

Past  the town moat, just two kilometres away is Wat Chamthewee, situated on the Chiang Mai-Sanpatong Road. Commonly known as Wat Ku Kut, this temple was built in 1298 B.E. (755 A.D.)

The stupa is a square structure similar to the one at Buddhagaya in India.  Around the stupa are levels of arches holding a total of 60 Buddha statues. Queen Chamthewee was the first ruler of Lamphun and her ashes are enshrined within. She was the longest living ruler in the Lanna Kingdom’s history and was over 100 years old when she passed away.

The Haripunchai kingdom Chama Thevi founded eventually fell under the control of the Khmers of Angkor in modern day Cambodia, probably at the end of the 10th century. After the fall of Angkor to Thai forces, King Mengrai, founder of Chiang Mai finally seized Lamphun in 1281 and made it part of the Lanna Kingdom.

After Burmese expansion in the sixteenth century, Lamphun was also under Burmese rule for two centuries. In the eighteenth century, with the rise of Thonburi and Bangkok against Burmese rule, local leaders from Lampang agreed to be their allies. Lamphun was finally free from the Burmese and ruled by relative of Lampang’s leader, gaining vassal status from Bangkok. Eventually after the administrative reform of Bangkok government in late nineteenth century, Lamphun became a part, as a province, of Siam or late Kingdom of Thailand.^[1]

The town is surrounded by lush countryside punctuated by rice fields and orchards of the popular fruit, longan, which is celebrated in a festival every August.

Wat Na Phramane where King AhLaung PhaYarr Aung Zeya was fatally injured

history of Wat Na Phramane

While touring Thailand, I read a book about Ayutthia in which it was mentioned under the topic of Wat Na Phra Mehn / Phramane / Phra Meru that it was from this monastery that Ayutthia was bombed during the seige of Ayutthia by King AhLaung PhaYarr Aung Zeya. Although it is not in the top recommended places to visit, I went there because of its historical association with Myanmar.

It is mentioned that this temple / Wat escaped destruction during the Burmese attack in 1767 because it was used as the invading army’s headquarters. It was also the site where the Burmese king was fatally injured after firing a defective cannon.

In 1760, when King Alongphaya of Burma came to attack Ayutthaya, the Burmese soldiers installed cannon at Wat Na Phramane and Wat Hassadawad (Wat Chang). King Alongphaya commanded the troop and fired the cannon by himself. Unfortunately the cannon exploded and the king was seriously injured. So the troops had to be withdrawn to the northern direction. No sooner had the troops left Tak then the king passed away.

The Myanmar army withdrew with the wounded king who died on the way back. The death was kept secret until the withdrawal reached a safe place.

Restoration of the temple, which was originally built in 1546, took place during the reign of King Rama III of the Bangkok era. The main bot contains an amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre.

the amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre

Ayuthaya – era Buddha image depicting Buddha as a king

There is also a splendid Ayuthaya – era Buddha image sitting 6 m high. The unique characteristics of the Ayuthaya artistic style was to depict Buddha as a king; also note how detailed and human – like the facial features are another departure from traditional Buddha images.

Phra Buddhanimitwichitmara Molee Srisanphet Borom Trilokanat: the main Buddha image cast in bronze then lacquered and covered with gold plate is in the style of subduing Mara clad in kingly decorations. It is 9 soks (arm-length measure) wide from one end to the other end of its lap and 6 metres high. It is one of the biggest decorated Buddha image built in the early period of Ayutthia. Its shape is so splendid with the explicit name of holiness and sacredness to respect for those of the 3 worlds.

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old with 1.70 metres wide in lap and 5.20 m high. This image was curved out of green sandstone in sitting position on the seat of first preaching style. It was recorded that it was removed from Sri Lanka when Phra Ubalee and Buddha delegates of Siamese sect went to establish Buddhism in Sri Lanka. Phra Chaiwichit removed it here from Wat Mahathat in the Isle of Ayutthia.

history of Wat Na Phramane

Ayuthaya – era Buddha image depicting Buddha as a king

the amazing carved wooden ceiling depicting the Buddhist heavens, with Mt. Sumeru in the centre

Phra Khandararat, Dvaravati period, is the biggest stone Buddha image aged around 1500 years old

Alaungpaya (, ; ; August 1714 – 11 May 1760) was the Burmese king who founded the Konbaung Dynasty (Heaven’s platform) and the Third Burmese Empire in the early 18th century which lasted until the final annexation of Burma by the British on 1 January 1886. He died of his wounds while invading the Ayutthaya kingdom thus ending the invasion.

Against the Siamese, who were also suspected of having aided and abetted the Peguan rebels, he proceeded more openly and severely. Entering their territory, he laid siege to the capital Ayutthaya but he was badly injured when a cannon he was watching being loaded burst, prompting a hasty retreat of the Burmese. Alaungpaya died of his wounds before they reached the River Salween. He was not yet 46 and his meteoric rise and energetic reign lasted just 8 years.

Alaungpaya’s last campaign was an invasion of Siam (Thailand). He led an army through the town of Dawei southward to Tanintharyi and then northward to Ayutthaya (Ayuthia), the Siamese capital, which he surrounded in April 1760. During the siege he was wounded, and he died while his army was in retreat to Myanmar.

Siam (1759–1760)

Main article: Burmese-Siamese War (1759–1760)

After the rainy season of 1759, Alaungpaya and his armies returned to the south to deal with the still-unstable Lower Burma. One year back, a major Mon rebellion broke out, temporarily driving out the Konbaung governor of Pegu. Although the rebellion was put down, Mon resistance was still operating in the upper Tenasserim coast (present-day Mon State), where Konbaung control was still largely nominal.^[23] The Siamese provided shelter to the rebel leaders and their resistance troops. Alaungpaya sought assurances from the Siamese king that they not intervene in the Burmese affairs, and to surrender the rebel leaders. But the Siamese refused Burmese demands, and prepared for war.^[24]

In December 1759, Alaungpaya’s 40,000-strong Burmese army left Martaban to invade Siam via Tennasserim. His second son, Hsinbyushin was his deputy. The Burmese occupied the town of Tenasserim, moved eastward over the Tenasserim Hills to the shore of the Gulf of Siam, turned north and captured the coastal towns, Kuwi, Pranburi and Phetchaburi. The Siamese resistance stiffened as the Burmese approached the Siamese capital of Ayutthaya but nonetheless were driven back, with heavy losses in men, guns and ammunition.^[12][23] The Burmese armies reached Ayutthaya in April 1760. Only five days into the siege, however, the Burmese king suddenly fell ill.^[23] (The Siamese sources say he was wounded by a cannon shell explosion while he was inspecting the cannon corps at the front.)^[25] But Burmese sources state clearly that he fell ill. There was no reason for the Burmese chronicles to hide the truth since it is more glorious for a Burmese king to die of wounds received on the battlefield than to die of a common ailment.^[26] His ailment has been stated as “dysentery” or “scrofula“^[27]

[However, one must understand that getting injured by own material failure is not glorious. Myanmar history books I’ve read mention that King Alaungphaya became Nar / ill, but not the nature of illness and the word Nar / ill can mean both injury and non-injury illnesses. Ko Ko Naing, a friend, mentioned that he was taught in history class that King Alaungphaya was injured, although is teacher did not mention about the cause. This is not in the History text books, just the teaching of his teacher.]

The Burmese forces retreated. Only Gen. Minkhaung Nawrahta‘s 6000 men and 500 Cassay Horsemen remained as the rearguard, and successfully fended off Siamese attacks along the route of retreat.^[12]

Although the Burmese did not achieve the ultimate objective of toppling Ayutthaya, they formally annexed the upper Tenasserim coast, and shifted the border down the coast at least to the Tavoy–Mergui corridor. (The Siamese retook the lower coast up to Mergui in 1761.)^[28]

Death

Alaungpaya died on Sunday, 11 May 1760 at the dawn, at Kinywa, near Martaban, after being rushed back from the Siamese front by the advance guard. He had longed for the sights and sounds of home, Shwebo for one last time but it was not to be. His death was made public at Yangon, and his body was taken up stream on a state barge. At Kyaukmyaung landing stage near Shwebo, the whole court came out to meet it, and bore it solemnly through the Hlaingtha Gate of Shwebo. He was buried with the ritual of the kings in the palace city, which once had been his lowly village, amid the mourning of an entire people. He had reigned only eight years, and was not yet 46 when he died. Historian Harvey writes that “men are remembered by the years they use, not by the years they last”.^[12]

Tony’s place Ayutthia

We stayed at Tony’s Place while in Ayutthia. It is a nice place near the old Ayutthia bus terminal and once there, it makes me feel at home, as if I got to my grandparents’ house. My grandparents lived in Yegyaw, Pathein, Myanmar, across the NgaWun River from the city. It was a colonial era 2 storey house with round logs for posts and there were furnitures of that era when I visited it frequently during the late 50s and early 60s. Tony’s Place is of different design of course, but it is decorated with colonial era beds and have antique atmosphere.

colonial furniture

Many guests will have a delightful experience at Tony’s Place, while at the Ayutthia world heritage site even if they have not been to a real pre 1940 house.

The bathroom is modern of course, but the wooden door bolts look ancient although they actually are not. It is the ancient atmosphere that makes me want to return there if we ever get the chance to visit Ayutthia again. It adds to the experience of visiting an ancient city.

I asked the person in charge whether he is Tony but found out that he is the Manager. Tony lives across the road and I know about it because the motorcycle hiring shop owner told me not to park the motorcycle on the road in front of Tony’s Place at night but to keep it inside Tony’s house compound.

Tony's house is on the opposite side of the road: Tony's place

colonial furniture

Tony’s house is on the opposite side of the road: Tony’s place

Wat Phu Khao Thong / Bayintnaung repaired pagoda at Ayutthia

On the morning after a night at Tony’s place, we went to visit the remaining places of interest at and around Ayutthia. We first went to the furthest places outside Ayutthia. Ayutthia is entirely surrounded by water, not a moat, but by the confluence of the Mae Nam Chao Phraya, Mae Nam Lopburi and Mae Nam Pa Sak. It is a flowing river encircling Ayutthia and a very good barrier against enemies. Hence, Myanmars found it very difficult to take Ayutthia. Mae means river and Nam is water in Thai. (The towns Mae Sot, Mae Sai, Mae Hong Son all lay besides rivers.)

We went around by hired motorcycle, a map and a compass. However, we had to ask for directions and make sure we did not take a wrong turn. We went along a highway for several kms and saw the sign board of the King Narusean monument and knew we were not lost. Beyond the monument of King Narusean lies the Wat Phu Khao Thong.

Wat Phu Khao Thong means “Golden Mountain monastery” .  It is a chedi / stupa of mixed Myanmar and Thai design. Originally, the monastery was built in 1387 AD by king Ramesuan. In AD 1569 when king Hongsawadee Burengnong of Burma / Bayintnaung MintayarGyi of Hantharwaddy rebuilt it to celebrate his victory after defeating the Ayutthia army, it was in Burmese – Mon style. In the reign of king Prasat Thong, it was restored and changed to the rabbeted 12 angles pagoda seen at present but the foundation was left in Burmese style. In the reign of king Boromakot the pagoda and all in this monastery was restored again.

We did not go up the stupa as there was not much time. We should have stayed for 2 days in Ayutthia to be able to go around leisurely and it would take at least 2 weeks for the trip we made in 8 days.