Haripuñjaya

Haripuñjaya/Hariphunchai
ဟရိဘုဉ္ဇယ (Mon)
ᩉᩁᩥᨷᩩᨬᨩᩮᨿ᩠ᨿ (Northern Thai)
หริภุญชัย (Thai)
Haripuñjaya (Pali)
629–1281
Mainland Southeast Asia in 1100 CE
Mainland Southeast Asia in 1100 CE
CapitalHaripuñjaya (Lamphun)
Common languagesOld Mon, Pali, Lawa, Northern Thai
Religion
Buddhism (Theravada, Mahayana)
GovernmentMandala kingdom
Monarch 
• 662–669, or 662–679, or 659–688
Camadevi (Jamadevi)
• c. 1281
Yip (Yi Ba)
Historical eraPost-classical
• Legendary founding of Haripuñjaya by Suthep
629
• More probable founding of Haripuñjaya
750
• Besieged and captured by Ngoenyang
1281
Preceded by		Succeeded by
Dvaravati
Lopburi
Ngoenyang

Haripuñjaya[1][2][3] (Mon: ဟရိဘုဉ္ဇယ; Northern Thai: ᩉᩁᩥᨷᩩᨬᨩᩮᨿ᩠ᨿ; Thai: หริภุญชัย, RTGS: Hariphunchai), also spelled Haribhuñjaya, was an ancient Mon kingdom in what is now Northern Thailand, existing from the 7th or 8th to 13th century CE. Its capital was at Lamphun, which at the time was also called Haripuñjaya.[4]: 77  In 1292 the city was besieged and captured by Mangrai of the Tai kingdom of Lan Na.[4]: 208 

The kingdom is referred to as K'un-lun in ancient Chinese records.[a][6]: 143–44 

Founding

According to the Cāmadevivaṃsa, Jinakalamali and Singhanavati chronicles, the city was founded between 629–57 AD[7] by four hermits named Sudeva, Sukatanata, Tapanana, and Chantasikatungka.[7] Hermit Sukatanata requested the Mon ruler of the Lavo Kingdom (present-day Lopburi) to send his daughter, Jamadevi, to become the first queen of the city.[7] However, this date is now considered too early, and the actual beginning is placed at around 750 AD. 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. Sarasawadee Ongsakul reads the invitation of a princess from Lavo as the point at which the north passed from tribal community to complex society, the earliest such transition in the region, and divides the art of Haripuñjaya into a phase of the eighth to tenth centuries that resembles that of Dvaravati and one of the eleventh to thirteenth that diverges from it under Burmese and Indian influence. Charles Higham and Rachanie Thosarat likewise argue for successive periods, dating Dvaravati-style ceramics at Lamphun to about 570 to 760 CE.[5]: 86  Chris Baker and Pasuk Phongpaichit set the foundation later still. They note that one chronicle dates the migration from Lavo to 663 but hold that the archaeological evidence favours the 11th or 12th century, and place it within a general spread of settlement northward from the lower Chao Phraya plain towards the end of the first millennium.[8]: 25  Queen Jamadevi gave birth to twins, the older succeeding her as the ruler of Lamphun, and the younger becoming ruler of neighboring Lampang.

The local legend said that at the beginning of her reign, Haripuñjaya's Jamadevi defeated the Lawa dynasty's Khun Luang Wilangka, the 13th king of Raming Nakhon (ระมิงค์นคร, present Chiang Mai[9]), but her 2 princes married the 2 princesses of King Vilanga and both dynasties became allies.[10]: 36 

Flourishing and downfall

A Dvaravati-style square 'stepped pyramid' chedi, Wat Chamadevi
The Dvaravati-style chedi of Wat Phra That Hariphunchai
A Haripuñjaya statue of the Buddha Shakyamuni from the 12th–13th century CE

In the twelfth century, during the reign of King Adityaraja, who, together with his brother Chadachota (จันทรโชติ), were previously princes of Suphannabhum but fled to Haripuñjaya after the kingdom was annexed by Lavo of Tambralinga's prince Kampoch,[11]: 191  came into conflict with the Khmers who took over Lavo from Tambralinga in 1002. Adityaraja, with an assist from Suphannabhum,[11]: 42  annexed Lavo in 1052 and appointed his brother, Chadachota, the king of Lavo. This marked the end of Khmer influence in the Menam Valley.[12]: 252  A king of Haripuñjaya was for a time the favoured candidate for the donor of the Dong Mae Nang Mueang inscription of 1167 or 1168, found far to the south in what is now Nakhon Sawan province. George Cœdès proposed either Ādityarāja or his successor Dhammikarāja, arguing from the Pali of its first face, from the bilingual Mōn and Pali epigraphy that would soon be cut at Lamphun, and from the tradition that Ādityarāja had enshrined there a relic of the Buddha first worshipped by Aśoka. He withdrew the proposal in a footnote added while his article was in press, on evidence that Lopburi had sent its own mission to China in 1155, and in 1968 stated a preference for Lopburi.[13]: 11–13 

Lamphun inscriptions from 1213, 1218, and 1219, mention King Sabbadhisiddhi endowing Buddhist monuments.[4]: 195  The last of these is the Mōn Vat Don inscription, LPh.01, which records that on Tuesday 28 May 1219 the king was briefly ordained a monk, attended by his two sons, before a teacher who had reached the age of 82 and witnessed by 80 monks and 102 novices resident in the temple, Jetavana; an uposatha hall for the rites of the monkhood had been built five years earlier. Wyatt reads the whole text as the king setting out his meritorious acts, and takes the ordination as a sign that Buddhism at Lamphun was by then thriving and closely tied to royal power.[13]: 46, 49 [b]

The chronicles say that Austroasiatic-speaking people, possibly Kuy people and/or Lawa people, from the northern polity of Umongasela (อุโมงคเสลา) in the present-day Fang unsuccessfully besieged Haripuñjaya several times during the 10th–11th century. In 957, due to such invasions, a Haripuñjaya noble named Aphai Kamini (อภัยคามินี) went south and refounded Sukhothai, which previously was abandoned around the 6th century.[14]: 13–14 

The early 13th century was a golden time for Haripuñjaya, as the chronicles talk only about religious activities or constructing buildings, not about wars. Haripuñjaya accounts for the third and last phase of Old Mon epigraphy in Thailand, of about the eleventh to thirteenth centuries and found nowhere else in the country. Unlike the brief donative texts of the earlier phases, the seven large steles from Lamphun are substantial documents, recording personal and place names, donations and building works, an account of an earthquake and of the renovations that followed it, and a ceremony at which palm-leaf manuscripts and an umbrella were interred in what may have been a man-made chamber.[5]: 87, 92  Nevertheless, Haripuñjaya was besieged in 1292 by the Tai Yuan king Mangrai, who incorporated it into his Lan Na ("One Million Rice Fields") kingdom. The plan set up by Mangrai to overpower Haripuñjaya began by dispatching Ai Fa (Thai: อ้ายฟ้า) on an espionage mission to create chaos in Haripuñjaya. Ai Fa managed to spread discontent among the population, which weakened Haripuñjaya and made it possible for Mangrai to take the kingdom over.[15]: 38 [16][17][18] Phraya Yi Ba, the last king of Haripuñjaya, was forced to flee south to Lampang.[4]: 208–209 

Haripuñjaya and the Chinese record

Tatsuo Hoshino names no Chinese notice of Haripuñjaya itself, and the connection he proposes is indirect. He identifies the Qian Tuo Huan that fought Chenla in the New Book of Tang with pre-Khmer Lopburi, notes that many wars between Chenla and Lopburi are recorded for the Tang period, and suggests that some of them may be the conflicts between Lopburi and Haripuñjaya described in the Cāmadevivaṃsa, the Jinakalamali and the Munlasatsana.[19]: 36  The suggestion rests on that identification rather than on any record of Haripuñjaya, and he offers it as a possibility.

List of rulers

Names of monarchs of the Haripuñjaya kingdom according to Jinakalamalipakorn:[20]

  1. Camadevi (662–669)
  2. Mahayos (669–749), son of the previous
  3. Kumañ (749–789), son of the previous.
  4. Ruthanta (789–816), son of the previous.
  5. Sonamañchusaka (816–846)
  6. Samsara (846–856), son of the previous.
  7. Paduma (856–886)
  8. Kuladeva (886–894)
  9. Maharaj (conquer Haripuñjaya)
  10. Lakkhunsriya (Milakkha conquerer of Haripuñjaya)
  11. Kuladeva (2nd reign)
  12. Nok
  13. Dala
  14. Gutta
  15. Sela
  16. Yuva
  17. Brahmata
  18. Mukasa
  19. Traphaka (924–927)
  20. Uchitta jakraphad, King of Lavo (927–930)
  21. Kampol (930–951)
  22. Jakraphad, King of Atikuyaburi or Jinghong (951–960)
  23. Vasudev
  24. Ñeyyala
  25. Maharaja, King of Lampang
  26. Sela
  27. Kañjana
  28. Chilankanam
  29. Phanthula
  30. Inthavara
  31. Ditta
  32. Adhijja (1039-1119)
  33. Thammikaraj
  34. Ratha
  35. Sapphasith
  36. Chettharaj
  37. Jeyakaraj
  38. Datvañña
  39. Ganga
  40. Siripunya
  41. Uthen
  42. Phantoñña
  43. Thayya ammat (Ammat of Phantoñña, coup the throne from Lampang)
  44. Atana
  45. Hvam
  46. Trangal (1195–1196)
  47. Ñotta (1196–1270)
  48. Ñiba (1270–1292)

Notes

  1. ↑ Kunlun was a general Chinese term for the peoples of the South Seas rather than a name for any one polity; the Cefu Yuangui applies it to Dvaravati.[5]: 129 
  2. ↑ Wyatt notes that the date does not resolve cleanly. The weekday and the thirteenth day of the waxing moon of Jyestha work, but the Citra lunar mansion the inscription names fell three days earlier.[13]: 46 

References

  1. ↑ Robert L. Brown (1996). The Dvāravatī Wheels of the Law and the Indianization of South East Asia. Brill.
  2. ↑ Donald K. Swearer; Sommai Premchit, eds. (1998). The Legend of Queen Cāma: Bodhiraṃsi's Cāmadevīvaṃsa, a Translation and Commentary. State University of New York Press.
  3. ↑ David K. Wyatt (2004). Thailand: A Short History (2nd ed.). Silkworm Press. pp. 15, 21, 24–26, 34–37.
  4. 1 2 3 4 Coedès, George (1968). Walter F. Vella (ed.). The Indianized States of Southeast Asia. trans.Susan Brown Cowing. University of Hawaii Press. ISBN 978-0-8248-0368-1.
  5. 1 2 3 Anna Bennett; Hunter Watson, eds. (2019). Defining Dvāravatī: Essays from the U Thong International Workshop 2017 (PDF). Distributed by Silkworm Books, Chiang Mai. DASTA and BIA. Archived from the original (PDF) on 18 May 2026.
  6. ↑ Luce, G.H. (1958). "The Early Syam in Burma's History" (PDF). Journal of the Siam Society. 46: 123–213. Archived from the original (PDF) on 2024-07-01.
  7. 1 2 3 Multiple sources:
    • Bhamorabutra, Abha (1981). Muang boran nai prathet Thai: Chabap phasa angkrit เมืองโบราณในประเทศไทย (ฉบับภาษาอังกฤษ) [Ancient cities in Thailand (English Edition)]. Bangkok: n.p. pp. 17-18. OCLC 1154544395
    • Praphatthong, Songsri (1993). Pranitsin Thai ประณีตศิลป์ไทย [On Thai Art] (In Thai). Bangkok: The Thailand Office of National Museums, The Fine Arts Department. p. 162. ISBN 9789744250056
    • Kanchabakhom, Pricha (1989). "เมืองหริภญไชย," Naeothang suksa borannakhadi แนวทางศึกษาโบราณคดี [Guidelines for the Study of Archaeology] (in Thai). Nakhon Prathom: Faculty of Archeology, Silpakorn University. หน้า 95. OCLC 992241694
    • Phra Phothirangsi, and the Royal Society of Siam (eds). (2473). Chammathewiwong phongsawadan muang Hariphunchai thang pasa Pali lae kham plae จามเทวีวงษ์ พงศาวดารเมืองหริภุญไชย ทั้งภาษาบาลีและคำแปล [Chronicle of Queen Cham, Chronicle of Haripunjaya composed in Pali and Translation] (in Thai). Translated in Thai by Phraya Pariyattithammathada (Phae Talalak); Phra Yanawichit (Sit Lotchananon). Bangkok: n.p.
      • Ibid. จามเทวีวงษ์ ปริเฉท 2. pp. 23–52.
      • Ibid. จามเทวีวงษ์ ปริเฉท 3. pp. 53–76.
  8. ↑ Chris Baker; Pasuk Phongpaichit (4 July 2017). "Before Ayutthaya". A History of Ayutthaya: Siam in the Early Modern World. Cambridge University Press. pp. 1–42. doi:10.1017/9781108120197.002. ISBN 978-1-108-12019-7. Archived from the original on 11 March 2026. Retrieved 29 August 2026.
  9. ↑ "ตำนานขุนหลวงวิลังคะ กษัตริย์องค์ที่ 13 แห่งระมิงค์นคร (เชียงใหม่ปัจจุบัน) ที่ไม่สมหวังในความรัก" [The legend of King Luang Wilangka, the 13th king of Raming Nakhon (present-day Chiang Mai) who was unsuccessful in love.]. www.chiangmainews.co.th (in Thai). 28 June 2018. Retrieved 8 November 2024.{{cite web}}: CS1 maint: deprecated archival service (link)
  10. ↑ Thanutchaporn Ketkong; Supat Chaiwan (2021). "Dvaravati Civilization Footprints, Its Maximus Creeds and Cultures in Siam Suvarnbhumi, Ancient Thailand". Global Interactive Journal of World Religions and Cultures. 1 (1): 28–41.
  11. 1 2 Thepthani, Phra Borihan (1953). Thai National Chronicles: the history of the nation since ancient times (in Thai). S. Thammasamakkhi. p. 30. Archived from the original on 5 November 2023. Retrieved 5 November 2023.
  12. ↑ "Yonok Chronicle" (PDF) (in Thai). 1936. Retrieved 16 December 2024.
  13. 1 2 3 David K. Wyatt (2001). "Relics, Oaths and Politics in Thirteenth-Century Siam" (PDF). Journal of Southeast Asian Studies. 32 (1): 3–65. JSTOR 20072298. Archived from the original on 26 January 2026. Retrieved 10 September 2025.
  14. ↑ Maha Weerawong (1953). "พงศาวดารชาติไทย: ความเป็นมาของชาติแต่บยุคดึกดำบรรพ์" (in Thai). Office of Academic Resources, Chulalongkorn University. Archived from the original on 8 March 2024.
  15. ↑ Ministry of Education (1 January 2002). "Chiang Mai : Nop Buri Si Nakhon Ping". Retrieved 26 February 2021.
  16. ↑ "The Chiang Mai Chronicle / Summary". Archived from the original on 30 September 2021. Retrieved 26 February 2021.
  17. ↑ Janos Jany (8 April 2020). Legal Traditions in Asia: History, Concepts and Laws. Springer. p. 288. ISBN 9783030437282. Retrieved 26 February 2021.
  18. ↑ "Lanna". Retrieved 26 February 2021.
  19. ↑ Hoshino, T (2002). "Wen Dan and its neighbors: the central Mekong Valley in the seventh and eighth centuries.". In M. Ngaosrivathana; K. Breazeale (eds.). Breaking New Ground in Lao History: Essays on the Seventh to Twentieth Centuries. Chiang Mai: Silkworm Books. pp. 25–72.
  20. ↑ "Jinakalamali" (PDF) (in Thai). Archived from the original (PDF) on 30 January 2025. Retrieved 30 January 2025.
  • 'Historic Lamphun: Capital of the Mon Kingdom of Haripunchai', in: Forbes, Andrew, and Henley, David, Ancient Chiang Mai Volume 4. Chiang Mai, Cognoscenti Books, 2012. ASIN B006J541LE
  • Swearer, Donald K. and Sommai Premchit. The Legend of Queen Cama: Bodhiramsi's Camadevivamsa, a Translation and Commentary. New York: State University of New York Press, 1998.
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