สำนักราชบัณฑิตยสภา

The Journal of the Royal Institute of Thailand Volume II - 2010 Śaivism in Thailand as Recorded in Inscriptions and Old Documents from Sixth Century to Early Ayudhyā Period 50 Inscription of Bo Īkā (CE868) This inscription was found at Bān (village) Bo Īkā to the south of the old city of Nakhonratchasima, Nakhonratchasima Province. It is written in Sanskrit and Khmer. On one face it tells us that the King of Śricanāśa made a resolve to attain enlightenment, so he donated 20 female buffalos together with their calves and 50 cows also with their calves to the Buddhist Order. On the other face of the stone, it begins with an invocation to Śiva who is described as having fire, the sun and the moon as his eyes. He is the essential cause (kāraṇasāraka) of all things. He, who is extremely subtle, has a bull as his emblem. The inscription records the erection of a divine golden Śivaliṅga by Aṃśadeva in 790 of Śaka era (Thongkhamvan 1986: 23-8). The inscription of Bo Īkā is a strong indication that the center of Śricanāśa is in the vicinity of the city of Nakhonratchasima. Inscription of Wat Bān Nong Nā Thui (cir. 9 th century) The inscription was found in 2005 under the ground at the depth of 1.60 m, in a mound where a new Buddhist ordination hall was to be constructed. It is kept at Wat (Buddhist monastery) Bān Nong Na Thui, Bān (village) Nong Nā Thui, Tambol Phutsā, Muang District, Nakhonratchasima Province. It is fragmented and the three pieces that are found are badly damaged but it undoubtedly belongs to Śaivism. It begins with an invocation to Paramātman and to Śūlabhṛt, that is Śiva. King Indravarman I , who reigned at Angkor from CE 877 to CE 889 (1968:110-1), is mentioned in the inscription and the erection of a Śivaliṅga at Devāśrama is also mentioned. The Inscription of Śricanāśa (CE937) The inscription was found at a Brahmanic temple near Cheekun Bridge, Muang District, Phranakhonśrī-ayudhyā Province, in central Thailand. It is written in Sanskrit on one face and in Khmer on the other. Most probably it must have been brought from elsewhere. It begins with an invocation to Śiva who is described with the epithet of Śaṅkara ; as having burnt the God of Love (kāma) ; and as having borne the petal of the heavenly flower in the form of a half moon, as if for fear that the world may be burnt (like Kāma) . Additionally there is an invocation to the daughter of Himavat (Pārvati) who is described as forming a half of the body of Hara (Śiva). As a result Guha (Skanda) is perplexed as he is not sure whether she is his mother or