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 52 Prāsād Thapsiam Inscription (CE 1007). The inscription was found at Prāsād (palatial building for gods) Thapsiam, Aranyaprathet District, Prachīnburī Province. It dates back to CE 1007 and bears the name of King Sūryavarman. The king is evidently Sūryavarman I who ruled Cambodia from CE 1002 to CE 1050 (Cœdès 1986:134). The inscription was edited and translated into Thai by Cha-Em Kaewklai (1986 Lem 4). It is almost identical with the inscription of Phnom Sangke Kong except for the addition of two more stanzas after the first two (See Cœdès1954: 228-35). Prāsād Thapsiam is situated in Tambol Khoksūng, Aranyaprathet District, Prāchīnburī Province (Thabian Borānavatthu Sthān Thua Rāja Ānā Cakr 1973:368). It begins by Śiva being invoked and described as being the sole abode of Unmanā. Both of them are united as fire with flame. He (Śiva) is actually one. Nevertheless, he (Śiva) becomes many in the form of ātman in all living beings just as the moon appears on the moving waves (Kaewkhlai 1986 Lem 4: 55, verse I; Cœdès 1954: 229, verse I). The concept of one God of the Upanisads can be seen here. The Self (ātman) is described in the Kathā Upaniṣad thus: “That one (Supreme) ruler, the soul of all beings, who makes His one form manifold, to the wise who perceive him as abiding in the soul, to them is eternal bliss __to no others.” (Radhakrishnan 1953: 640). Śiva is the light that glows in fire, earth, water, the sun, the wind, the moon and the sky (Kaewkhlai 1986 Lem 4, 55, verse II; Cœdès 1954: 229, verse II). A similar idea is found with regard to Brahman who is conceived in the Maitrī Upaniṣad as sparkling like the wheel of fire thus: “Then having pierced through what is thus enveloped one sees Brahman who sparkles like a wheel of fire, of the color of the sun, full of vigor, beyond darkness, that which shines in yonder sun, also in the moon, in the fire, in the lightning.” (Radhakrishnan 1953:834). Śiva, before giving the lustrous Soma juice to the gods to drink, is said to have drunk the inexhaustible power of the conqueror of the death who he has shown abiding in his own self (Kaewkhlai 1986 Lem 4, 55, verse III; Cœdès 1954: 234, verse III). It also records that Smaravīravarman, Dharaṇīndraparākrama, Vīravarman and Nṛpendravallabha have installed a Śivaliṅga (ajeśaliṅga) and one image each of Śambhu (Śiva) and Devī (Pārvatī) at the mount- ain designated as Mṛt, that is the earth, bestowed (on them) by the king of the mountain (1986 Lem 4, 56, verse IX-XIII; 1954: 230, verse VII-XI). Phimai Inscription II (CE 1041). The inscription is fragmented and discovered at Prāsād Hin Phimai, Phimai District, Nakhonrātchasima Province. It is interesting that on one face of the in