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 56 type of poetry. The word probably corresponds to lalita in Sanskrit which means graceful, charming, or fine. Oṅkāra means here in Thai a “sacred text”, whereas in Sanskrit it means the sacred syllable Om. Chaeng means “consecration”, and Nām means “water”. The title of the text, therefore, probably means “The Graceful Poetic and Sacred Text for the Consecration of Water”. This text is to be recited by court Brāhmaṇas at the royal ritual to ensure the loyalty of the king’s servants who are required to drink the consecrated water. To consecrate the water, Viṣṇu, Śiva and Brahmā, are invoked respectively. After each invocation to Viṣṇu, Śiva and Brahmā the arrows named Palaivāt (probably Skt.- Pralayāstra ), Agnivāt (Skt.- Agnyastra ) and Phrommāt (Skt.- Brahmāstra ) are to be dipped respectively by thrusting them in the water. Here Śiva is described as being Parameśvara, that is, the Supreme Lord, as residing at the Great Mountain, that is, Kailāsa, as riding on a white bull, that is, Nandi, as having a serpent as his sacred cord, as having a digit of the moon as the ornament on his matted hair, as keeping matted hair, as having three eyes, as wielding vajra as his weapon and as the one who destroys obstacles and visitations (See Prapandvidya 2004: 39-43; Vaṇṇakam Samay(a) Ayudhyā Lem 1 1997:7). Lilit Yuan Phai (cir. CE 1529) It is poetry eulogizing King Boromtrailoknāth (=Paramatrayalokanātha) of Ayudhya on the occasion of his victory over the northern Thai group. In spite of the fact that the king was a Buddhist he is described as being created by the Hindu Triad, Brahmā, Viṣṇu and Īśvara (Śiva), out of their compassion towards the people presumed to be those of Ayudhyā, by mixing the aṣtamūrti, that is, the eight forms of Śiva (Vaṇṇakam Samay(a) Ayudhyā Lem 1 1997:331). The king is also described as being the incarnation of ekādaśadeva which probably are the Rudras, the eleven forms of Śiva (1997: lo.cit.). Concluding Remarks 1. From the reign of King Bhavavarman I till King Jayavarman VII ’s accession to the throne, the major religion in the northeastern region of ancient Thailand was Śaivism. Buddhism, however, was allowed to be practiced as can be attested by its big center at Phimai Temple, Phimai Distict, Nakhonratchasima Province and by epigraphic, iconographic and architectural evidence. 2. So far, only one inscription belonging to Vaisnavism has been found at Prasad Khao Noi, Sra Kaew Province, in eastern Thailand. This shows that Śaivism was more prominent in this region, especially in northeastern Thailand.