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Lanna Cultural Heritage: An Examination of Lanna Architecture 

through the Visions of Khruba Srivijaya’s Creations

Phrakrudhammathorn Angkhan Yanamethi, Phrakrupariyajethiyanurak

Wisuttichai Chaiyasit, Phra Theeratphid Salawinphonphana

Mahachulalongkornrajavidyalaya University, Chiang Mai Campus

Steven Jay Epstein

 Independent Researcher

Email: Singhasalawin@gmail.com

Abstract
This academic article explores the cultural heritage of Lanna through 

the seminal works of Khruba Srivijaya, a revered Northern Thai monk who played 

a crucial role in shaping the region’s spiritual and artistic landscape in the early 

20th century. The study delves into the profound beliefs, concepts, and philos-

ophies that inform his masterpieces, highlighting the unique techniques and 

stylistic elements that define Lanna’s Buddhist art. Special attention is given to 

Khruba Srivijaya’s most notable architectural achievement—the construction of 

the road leading to Phrathat Doi Suthep temple. This project not only demon-

strates his devotion but also underscores his influence in promoting pilgrimage 

and religious practices within the region. Furthermore, the article emphasizes 

Khruba Srivijaya’s pivotal role in restoring and revitalizing Lanna’s sacred sites, 

showcasing his efforts to preserve the region’s rich cultural and spiritual heritage.

The findings reveal Khruba Srivijaya’s significant contributions to safe-

guarding and rejuvenating Lanna’s Buddhist legacy. Through his artistic endeavors, 

he masterfully integrates Lanna’s artistic traditions with the profound teachings of 

Theravada Buddhism, creating works of sublime beauty and spiritual depth. These 

masterpieces resonate with the unwavering faith and enduring convictions of the 

Lanna community, serving as invaluable treasures of the region’s cultural heritage. 

The article concludes by highlighting the importance of continued research, con-

servation, and the transmission of these legacies to future generations.



715

Keywords: Lanna Cultural Heritage, Perspective, Lanna Architecture, Khruba 

                       Srivijaya

Introduction
Khruba Srivijaya was born in Ban Pang, Mae Tuen Subdistrict, Li District, 

Lamphun Province on June 11, 1878, corresponding to Tuesday, the 11th waxing 

day of the Northern Thai month 9, in the year of the Tiger (1240 BE) (Singha Wan-

nasai, 1979: Preface). Today, his birthplace is located in Si Wichai Subdistrict, Li 

District, Lamphun Province. Originally named Fuen, he was the third of five chil-

dren born to Nai Kwai and Nang Usa, a family with a lineage of elephant tamers 

who served Chao Dara Direkrit Pairoj (Chao Daoruang), the 7th ruler of Lamphun 

(1871–1888), during the reign of King Inthawichayanon, the 7th ruler of Chiang 

Mai, and under King Chulalongkorn’s (Rama V) rule.

Also known as Phra Srivijaya Sirivijayo or Khruba Siladhamma, Khruba 

Srivijaya was renowned for his steadfast adherence to traditional Lanna monastic 

practices. Deeply respected across Northern Thailand, he was often addressed 

with the honorific “Khruba,” reflecting the high regard in which he was held. Not-

ed for his strong will, determination, and individualism, Khruba Srivijaya followed 

the monastic traditions of the Chiang Mai and Yong sects, which were prevalent 

in Ban Hong, Pa Sang District, Lamphun Province. His distinct appearance, char-

acterized by his “Kumpha” cloth worn across the chest, a hat, a rosary, a walking 

stick, and a fan, made him easily recognizable, especially in the Lanna region. 

Revered as a “Ton Bun” (a term meaning “source of merit” or saint), he symbol-

ized local resistance against Siamese government policies and was considered 

a monk with special spiritual qualities. He often referred to himself as Phra Jaiya 

bhikkhu or Phra Sivijaya bhikkhu (Wilak Siriphasang, 1999: 12).

Khruba Srivijaya’s life coincided with a period of significant change, 

as the Lanna region underwent administrative reforms under Siamese rule. His 

emergence as a “Ton Bun” figure symbolized the local resistance to these gov-



716

ernment policies. As the ideological and practical conditions of Lanna society 

shaped his role, he became a leader who embodied the traditional values and 

beliefs of his community. His status as a “Ton Bun” reflected not only his spiri-

tual leadership but also his involvement in significant local events, such as the 

restoration and renovation of temples, which involved close cooperation with 

villagers (Sopa Chanamool, 1991: 23).

This period also saw the introduction of the Monthon administrative 

system, which incorporated Lanna into the Monthon Phayap, leading to widespread 

resistance. Notable events such as the Phaya Phap War of 1889 and the Shan Re-

bellion in Phrae in 1903 formed the backdrop of Khruba Srivijaya’s upbringing and 

his role in resisting Siamese centralization (Sopa Chanamool, 1991: 24).

Khruba Srivijaya’s early life in Ban Pang, Li District, was marked by 

hardship, as the area was remote and prone to aridity. Famine and food short-

ages, particularly affecting the Karen people in Mae Tuen Subdistrict, were 

common during his youth. Reports from 1905 describe widespread starvation in 

the Phayap region, with fears of escalating conflict due to food scarcity (Goch., 

R.5 M.25/57, 1905). These difficult conditions shaped Khruba Srivijaya’s early life 

and likely influenced his later commitment to the well-being of his community.

According to the family history of Khruba Srivijaya, his father, Nai Kwai, 

moved to Ban Pang following his grandfather, Muen Phap, who worked as an 

elephant tamer for Chao Dara Direkrit Pairoj (Chao Daoruang), the seventh ruler 

of Lamphun (1871–1888). Their original residence was in San Payang, Lamphun 

Province. They relocated to Ban Pang, Li District, to capture elephants and pio-

neered farming in the region (Singha Wannasai, 1979: 6). At that time, Ban Pang 

was characterized by a stream known as “Huai Mae Pang,” and the village had 

around 20 households. Most villagers made a living through farming and selling 

forest products. Muen Phap and his grandson, Nai Kwai, claimed farmland in an 

area that was previously a muddy marsh, which is now in front of Wat Ban Pang 

(Singha Wannasai, 1979: 6). Nai Kwai settled in Ban Pang, married Nang Usa, and 

together they had five children, with Khruba Srivijaya being their third child. At 



717

the age of 18, in 1895, he was ordained as a novice monk by Khruba Khattiya, 

also known as Khruba Khaengkhae, during his pilgrimage to Ban Pang.

Khruba Srivijaya began his formal education at the age of 17, studying 

under Khruba Khattiya. At the age of 21, he was fully ordained as a monk by 

Khruba Samana from Wat Ban Hong, Lamphun Province, and received the mo-

nastic name “Srivijayo Bhikkhu” or “Phra Srivijaya.” His education followed the 

traditional Lanna curriculum, which included the study of Buddhist scriptures, 

reading, writing, and knowledge in various fields such as traditional medicine, 

astrology, construction, magic, and self-defense.

At that time, the Lanna monastic education system allowed students 

to study at any temple and, upon completing their studies, become teachers 

and potentially abbots. If the knowledge at their temple was insufficient, they 

could move to other temples to continue their education in different fields. 

For instance, Khruba Wat Fai Hin (Phra Aphaisaratathama, the first Sangharaja of 

Lanna from 1831 to 1914) completed his studies at Wat Fai Hin before studying 

at Wat Pa Daeng, Chiang Mai, and eventually returning to Wat Fai Hin as abbot 

and teacher (Lannasihophikkhu [pseudonym], 1973: 44). This tradition continues 

today, with each temple offering specialized teachings. For example, Wat Nan-

taram in Chiang Mai is known for traditional medicine, while Wat Mokhamtuan is 

recognized for its expertise in astrology and is linked to the Northern Astrology 

Association (Arunrat Wichienkhew, 1984: 35).

Khruba Srivijaya continued his studies at Wat Doi Tae, Ban Tha Kad, 

where he was exposed to the teachings of the Aranyavasi tradition, which em-

phasized Vipassana meditation. This temple lineage was famous for its teachings, 

and it included notable monks such as Khruba Somdet of Wat Doi Khrang, who 

once served as the Sangharaja of Lamphun, as well as monks from Wat Tae and 

Wat Doi Kham. These monks established numerous monastic centers across 

Lamphun, and it is believed they traced their lineage back to Phra Yan Khamphi.

After completing his studies, Khruba Srivijaya returned to Ban Pang 

and succeeded Khruba Khaengkhae as the abbot. His study of Vipassana med-



718

itation marked a significant turning point in his life and deeply influenced his 

practices and resolutions. He soon became one of the most renowned monks in 

Lanna, recognized for his leadership in various religious and public works, espe-

cially in the construction and restoration of religious structures, which earned the 

admiration and faith of the people. His notable actions led to his being revered 

as a “Ton Bun” (a person of great merit).

From 1904 to 1938, Khruba Srivijaya’s life unfolded amidst societal 

changes and conflicts related to the dynamics of state power, traditions, and 

social context. He faced charges on three occasions but continued his work until 

his passing on March 22, 1938, at the age of 60. To this day, Khruba Srivijaya’s vir-

tues and accomplishments are remembered, and he is posthumously honored 

as the “Ton Bun of Lanna.”

Building temples to practice meritorious deeds.
1. After completing his studies under Khruba Uppala and a revered 

monk from Wat Doi Kham, Khruba Srivijaya returned to his preceptor, Khruba 

Samana, to continue his spiritual education with renewed dedication. This period 

of further study was instrumental in deepening his understanding and practice 

of the Dhamma. Upon completing this intensive learning phase, Khruba Srivijaya 

returned to Ban Pang, embodying a profound humility despite the significant 

advancements in his spiritual journey (Singha Wannasai, 1979: 10).

2. In Ban Pang, Khruba Srivijaya began to implement the meditation 

techniques he had acquired, fully integrating them into his daily practice with 

great devotion. For him, meditation was not only a practice but also a reflection 

of his deeply held spiritual values. His rigorous meditation routine, combined 

with his strict adherence to monastic discipline, further enhanced his reputation 

and earned him admiration from his followers.

3. In addition to his disciplined practice, Khruba Srivijaya occasionally 

embarked on pilgrimages to remote forests and mountains, seeking solitude. 

These journeys were in keeping with the forest monastery tradition, which em-



719

phasizes seclusion and introspection to deepen one’s spiritual practice (Stanley 

Tambiah, 1984: 303). These pilgrimages allowed him to fully immerse himself 

in nature, away from daily distractions, providing him with the opportunity for 

intensive meditation and reflection. His commitment to these ascetic ideals of 

the forest tradition garnered profound respect and admiration from those who 

witnessed his unwavering dedication to spiritual growth.

4. One of the most admired aspects of Khruba Srivijaya’s life was his 

unwavering commitment to a strict and disciplined monastic life. His conduct 

was marked by deep modesty and an unyielding adherence to monastic disci-

pline, distinguishing him as a paragon of spiritual dedication. One of the most 

notable features of his lifestyle was his firm decision to abstain from meat, 

reflecting his deep commitment to the Buddhist principles of non-harm and 

compassion. This characteristic was particularly emphasized in contemporary 

accounts, such as that of Chao Suriyawong Warorot (1929: 6), who highlighted 

how Khruba Srivijaya’s modesty and asceticism left a lasting impression on those 

who observed his way of life.

5. Khruba Srivijaya’s strict observance of the 227 precepts, the foun-

dation of the Theravada Buddhist monastic code, also earned him deep respect 

from his followers. His adherence to these precepts was not merely a matter of 

routine, but a testament to his profound dedication to the Dhamma, the teach-

ings of the Buddha. His discipline and commitment to these ascetic practices 

led to a level of spiritual attainment that was recognized and revered by those 

around him. The spiritual achievements he gained through his relentless pursuit 

of purity and discipline strengthened the faith of his followers, who saw in him a 

living example of the transformative power of the Dhamma. Through his exem-

plary conduct, Khruba Srivijaya not only embodied the ideals of the monastic 

life but also inspired countless others to pursue a similar path of spiritual growth 

and discipline.

6. A further defining aspect of Khruba Srivijaya’s life was his aspira-

tion to attain extraordinary Dhamma, as reflected in his meritorious vows. He 



720

declared, “...aspiring to reach Dhamma, clinging only to Nirvana...” (Chao Suri-

yawong Warorot, 1929: 3). While the practice of making vows was already a tradi-

tion in Lanna society, Khruba Srivijaya’s vows focused on practicing meritorious 

deeds with the aim of Buddhahood. In Buddhist teachings, merit is categorized 

into three levels: Parami (basic merit), Upaparamita (higher merit), and Paramat-

thaparamita (highest merit), collectively known as the Thirty Perfections (Phra 

Dhammapitaka [P.A. Payutto], 1985: 253). Khruba Srivijaya referred to these as 

the Thirty Perfections (Khruba Srivijaya Yachana Bhikkhu, 1989: 17-18).

7. Thus, after his studies with Khruba Uppala and the revered monk 

from Wat Doi Kham, Khruba Srivijaya returned to his preceptor, Khruba Samana, 

for further spiritual refinement. This period of study deepened his understanding 

of the Dhamma and led him back to Ban Pang, where he incorporated advanced 

meditation techniques into his daily life. His unwavering dedication to medita-

tion, alongside his strict observance of monastic discipline and his commitment 

to a vegetarian lifestyle, earned him immense admiration. His rigorous adherence 

to the 227 precepts of Theravada Buddhism and his aspirations for supreme 

enlightenment, as reflected in his practice of the Thirty Perfections, solidified his 

revered status and served as an inspiration to others on their spiritual journeys.

Building temples according to the Bodhisattva (Ton Bun) approach
The meditative vows of Khruba Srivijaya are considered profound-

ly significant, as they reflect qualities befitting someone who would later be 

honored as a “Ton Bun” (a person of great merit). These vows are frequently 

inscribed at the end of palm-leaf manuscripts, a common practice among Lanna 

monks. In these inscriptions, Khruba Srivijaya consistently expressed his personal 

aspiration to attain supreme enlightenment and become another Buddha. This 

intention is evident in every manuscript he inscribed, such as the Jataka tale 

Usabhorasa (Singha Wannasai, 1979: Introduction).

Through this concept, Khruba Srivijaya’s practices further enhanced 

his admirable qualities among the people, particularly the local villagers and hill 



721

tribes, who were among the first to recognize him as a “Ton Bun.” In Charles F. 

Keyes’ study, a “person of merit” is described as someone who has accumulat-

ed merit from previous lives. This merit brings happiness and can be shared with 

others who have faith in that individual. Moreover, a “person of merit” demon-

strates special characteristics and qualities that make others perceive them as 

possessing powers beyond those of ordinary people. A person of merit is also 

believed to use their accumulated merit to help others in this life. This concept 

is closely related to the idea of a “Bodhisattva,” one who strives for supreme 

enlightenment (Keyes, 1973: 48-49).

In summary, Khruba Srivijaya’s meditative vows, often inscribed at 

the end of palm-leaf manuscripts, revealed his aspiration to achieve supreme 

enlightenment and become a Buddha. These vows played a pivotal role in so-

lidifying his reputation as a “Ton Bun” or “person of merit,” recognized by the 

locals and hill tribes for his exceptional qualities. As Keyes outlines, a “person 

of merit” is believed to have accumulated merit from past lives, possesses ex-

traordinary powers, and is able to share that merit with others. This aligns with 

the concept of a “Bodhisattva,” someone on the path to enlightenment. Khruba 

Srivijaya’s practices and vows elevated his revered status among his followers.

Building temples according to Khruba Siwijaya’s visions
Khruba Srivijaya’s practice of traveling to restore religious sites 

throughout Lanna, which sought to preserve the roots of traditional Lanna cus-

toms (often viewed as a form of Fundamentalism), is closely tied to the concept 

of accumulating merit in pursuit of becoming a Bodhisattva. His pilgrimages to 

restore temples across Lanna reveal two significant aspects of his spiritual ap-

proach:

1. Manifestation of Visions: One key aspect of Khruba Srivijaya’s 

practice was his reliance on meditative visions to guide his restoration efforts. 

During Vipassana meditation, Khruba Srivijaya would make solemn vows and 

seek visions to determine the likelihood of success in his projects. According to 



722

Lanna belief, such visions indicated that the person had accumulated significant 

merit. Part of Khruba Srivijaya’s success as a leader in restoration work stemmed 

from the villagers’ belief that if he received a vision, the task would surely be 

completed successfully. His meritorious vows and visions were seen as divine 

indications of the outcome. Khruba Srivijaya first experienced a notable vision 

in 1904 while meditating in the forest, where he saw a halo around the moon, 

which he interpreted as a sign of success for the rebuilding of Wat Ban Pang, lat-

er renamed “Wat Sahree (Sri) Don Chai Sai Moon Rueang” upon its completion 

(Chao Suriyawong Warorot, 1929: 4-5).

These visions were perceived as symbols of his status as a “Ton Bun” 

(a person of great merit), as only those with considerable merit were believed 

to receive such prophetic insights. Khruba Srivijaya’s ability to foresee the out-

comes of his restoration efforts not only helped build faith in his leadership but 

also contributed to his growing reputation. As word spread of his sacred visions 

and successful undertakings, his followers increasingly provided financial and 

labor support for his religious activities. Khruba Srivijaya often mentioned that 

“there will be deities who will help,” further reinforcing the belief in his extraor-

dinary abilities.

2. Legends of Religious Sites: Another important aspect of Khruba 

Srivijaya’s work was the connection between the sites he restored and their 

accompanying legends. These legends often described the Buddha or other 

revered figures appearing in visions at the very sites Khruba Srivijaya sought to 

restore. For instance, the legend of Wat Phra Phutthabat Tak Pha in Pa Sang 

District, Lamphun Province, recounts a vision in which the Buddha tells Ananda, 

“This place will be known as ‘Phra Phutthabat Tak Pha’ because of the vision of 

me, the Tathagata, resting and drying my robe here. It will be a revered site for 

people of great faith in Buddhism, bringing benefits to people for 5,000 years...” 

(Sanguan Chotisukarat, 1973: 10).

These legends, coupled with Khruba Srivijaya’s restoration efforts, 

reinforced his commitment to preserving traditional Lanna customs and ad-



723

vancing his spiritual goal of accumulating merit toward Bodhisattva status. The 

connection between his meditative visions and the legends surrounding the 

sites he restored further solidified his reputation as a “Ton Bun” and enhanced 

his standing as a revered spiritual leader. The visions and legends, such as those 

linked to Wat Phra Phutthabat Tak Pha, became powerful symbols of Khruba 

Srivijaya’s profound merit and spiritual power, drawing more people to support 

his religious activities.

In summary, Khruba Srivijaya’s practice of temple restoration and his 

meditative visions reflect his deep connection to the traditional Lanna belief 

in merit accumulation and spiritual leadership. His visions, like the one in 1904 

predicting the success of the restoration of Wat Ban Pang, elevated his reputa-

tion and attracted considerable support for his work. Additionally, the legends 

tied to the religious sites he restored, such as the vision of the Buddha at Wat 

Phra Phutthabat Tak Pha, reinforced the perception of Khruba Srivijaya as a “Ton 

Bun,” further highlighting his role as a custodian of Lanna’s religious heritage and 

a figure of great spiritual merit.

Building temples with the aspiration of Buddhahood
Additionally, Khruba Srivijaya’s concept of restoring religious sites is 

likely related to the significance of these sites. In Lanna cultural tradition, the 

construction of a temple involves placing a Buddha statue in the vihara (main 

hall), while the relics of the Buddha are enshrined within the stupa. For exam-

ple, Wat Phra Buddha and Wat Phra Dhatu. In this context, the Buddha statues 

and the relics represent Buddhahood. The concept of defining that the vihara, 

Ubosot (ordination hall), Mondop (square pavilion), and stupa are places for 

enshrining the Buddha statues, and the layout of the entire group of buildings 

serves as a symbolic representation of Buddhahood (Lanna Architecture and 

Painting Study Group, 1981: 11). 



724

Works on temple construction and restoration by Khruba Srivijaya
The places that Khruba Srivijaya traveled to for restoration were often 

old Lanna temples that were in a state of disrepair or abandoned and neglected. 

Most of these temples were significant and spread throughout Lanna, such as 

Wat Phrathat Cho Hae (Phrae), Wat Phrathat Hariphunchai (Lamphun), Wat Phra 

That Lampang Luang (Lampang), Wat Phra Si Khom Kham (Phayao), Wat Doi Mae 

Chedi (Chiang Rai), Wat Phra Singh, and Wat Suan Dok (Chiang Mai). Almost all of 

these temples mention the arrival of the Buddha (Sa-Nguan Chotisukarat, 1972: 

10). Khruba Srivijaya’s journey to preside over the restorations can be likened to 

a pilgrimage throughout the Lanna cultural area, serving as a means of accumu-

lating merit (Chao Suriyawong Warorot, 1929: 41-42). 

Therefore, Khruba Srivijaya’s journey to restore and renovate the 

temples was an exceptionally intriguing and meaningful endeavor. This religious 

movement, characterized by his meticulous efforts to revive and maintain these 

sacred sites, can be viewed as a practical embodiment of the ideals associated 

with a “ton bun,” a revered figure known for his saintly attributes and profound 

commitment to supporting and upholding Buddhism. By dedicating himself to 

the restoration of these temples, Khruba Srivijaya not only preserved the physi-

cal sanctity of these religious sites but also invigorated their spiritual significance, 

reflecting his deep reverence for the Buddhist tradition. 

In addition to temple construction, Khruba Srivijaya had many other 

significant achievements, such as building roads, bridges, schools, and hospitals. 

He dedicated himself to developing communities and helping people, earning 

respect and faith from the general populace. Lanna cultural heritage is mainly 

from the works of Khruba Srivijaya which is expressed in various religious activ-

ities. These activities highlight Khruba Srivijaya’s practice and his aspiration to 

attain Nirvana as the primary goal. The second goal is to cultivate perfections 

(Paramitas) according to the Thirty Perfections, with the ultimate aim of achiev-

ing the Dhamma assembly, a foundation for receiving the prophecy from the 

Buddha. These activities reflect different types of merit, such as:



725

1. Propagation of Buddhism: Khruba Srivijaya’s ordination activities 

were akin to spreading Buddhism following the Buddha’s path. These activities 

often included ordinations, with Khruba Srivijaya acting as the preceptor for 

young men along his pilgrimage routes. Ordination was a continuous practice for 

him, even towards the end of his life he wished to conduct a grand ordination 

ceremony in the forest but passed away before it could happen. Ordination is 

considered a type of meritorious giving (dana), providing others with the oppor-

tunity to see and experience the Dhamma.

2. Transcription of the Tripitaka, Dhamma Vinaya, and Dhamma 

Scriptures: Although copying scriptures was common in Lanna culture as part 

of monastic education and for ceremonial offerings, Khruba Srivijaya’s efforts in 

writing the Dhamma aimed to provide a great offering to sustain Buddhism. This 

is evident from his activities at Wat Phra Singh, where he gathered scriptures from 

various temples and commissioned new copies, spending 4,231 rupees for 235 

bundles containing 2,726 texts, including the Dhamma Vinaya, Sutras, and Jatak-

as. This act of giving the Dhamma was a significant practice for him, reinforcing 

the spread of Buddhism. Khruba Srivijaya also built two scripture repositories, 

one at Wat Phra Singh and another at Wat Pa Daeng in Chiang Mai, underscoring 

his commitment to this cause.

3. Construction and Restoration of Religious Sites and Public 

Infrastructure: This was the most significant activity in Khruba Srivijaya’s prac-

tice, seen as creating immense merit. His architectural works included pagodas, 

Vihara, Ubosots, scripture halls, and other religious buildings, as well as public 

works like roads and bridges. These constructions served the community, pro-

viding places for worship and utility, representing the most important form of 

merit-making for Khruba Srivijaya. His first project was building Wat Sri Don Chai 

Sai Mool Boon Reung in 1904 when he was 26. Later, in 1910, after being released 

from detention at Wat Phra That Hariphunchai, he began renovating the temple, 

which was in disrepair, constructing five new Viharas. 

In 1920, after being released from his first trial in Siam, Khruba Sri-



726

vijaya’s restoration activities intensified and spread across northern Thailand, 

including Chiang Mai, Lamphun, Lampang, Phrae, Phayao, Chiang Rai, and Mae 

Hong Son. His architectural works included pagodas, viharas, ubosots, scripture 

halls, cloisters, and later public works like bridges and roads. According to Chann-

arong Srisuwan (1997), he completed 105 architectural projects in 89 temples, 

including 36 viharas, 55 pagodas, 2 scripture halls, 3 dining halls, 4 temples, 2 

walls, 1 road, and 1 bridge. These structures are categorized into two main types: 

These structures are categorized into two main types:

1. Religious Sites: This includes temples, pagodas, viharas, scripture 

halls, dining halls, and temple walls, reflecting Khruba Srivijaya’s dedication to 

Buddhist religious sites.

2. Public Infrastructure: Built later in his life, these include roads, 

bridges, and hospitals. His most famous work is the construction of the road 

to Wat Phra That Doi Suthep in 1934, an 11-kilometer road completed in just 5 

months and 22 days, which stands as one of his greatest achievements. 

Body of Knowledge
The principles guiding Khruba Srivijaya’s works can be summarized 

into four main categories. Firstly, he focused on constructing temples to cultivate 

spiritual merit. Secondly, he implemented temple designs following the sacred 

animal motifs (Ton Bun). Thirdly, he adhered to his visionary principles in tem-

ple construction. Fourthly, he dedicated efforts to building temples to enhance 

Buddhist prosperity, thereby contributing significantly to the cultural heritage of 

the Lanna region. His endeavors resulted in three key cultural contributions: the 

propagation of Buddhist teachings, the preservation and dissemination of the 

Tripitaka, Buddhist ethics, and scriptures, and the establishment and renovation 

of Buddhist places of worship and public utilities. 



727

Conclusion
A significant part of the cultural heritage of the Lanna region stems 

from the works of Khruba Srivijaya, rooted deeply in faith in the legend of the 

Lord Buddha’s relics of Lanna. Monks and villagers collaborated to reconstruct 

shrines according to these legends, marking the beginning of temple resto-

ration across Lanna. Khruba Srivijaya, deeply understanding Lanna culture, is 

commemorated with statues at nearly every temple he built or renovated in 

the region, often featuring the tiger symbolizing his birth year. He earned com-

munity respect as a leading monk in shrine restoration efforts, known as “Nang 

Nok.” Khruba Srivijaya fostered community solidarity through faith, showcasing 

resistance against central monkhood authority’s influence over northern monk 

communities during his time.



728

 Recommendation
1. There should be a study of beliefs to analyze the religious beliefs, 

rituals, and philosophies evident in Buddhist architectural works. This study 

should explore meanings, symbols, and implicit meanings embedded within 

them.

2. There should be an analysis of forms and components to study the 

architectural styles, sculptures, murals, fine arts, and various components of 

Buddhist architectural works. Analyzing the relationships between components, 

creative techniques, and the communicated meanings is essential.

3. There should be a study of social and cultural contexts to examine 

the societal changes in social, cultural, economic, and political aspects during 

different historical periods. This analysis should explore influences on the pat-

terns and components of Buddhist architectural works.

4. Conservation studies should be conducted to explore conservation 

methods, management guidelines, and preventive measures against the degra-

dation and loss of Buddhist architectural works.

5. Tourism studies should be conducted to study methods of present-

ing Buddhist architectural works for cultural tourism, promoting knowledge and 

understanding, and generating income for local communities.

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