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an ancient Mon state in Southeast Asia that lasted until the tenth century. It probably arose in the second century A.D. The earliest Dvaravati inscriptions (in Mon and in Sanscrit) date from the fourth, fifth, and sixth centuries. Originally the Dvaravati Kingdom occupied the region near the mouth of the Mekong River and was a vassal of the Funan empire. Dvaravati is first mentioned as an independent state in Chinese chronicles of the seventh century. About this time, the territory of Dvaravati embraced the southern part of the territory of present-day Thailand and Burma. Dvaravati maintained diplomatic and cultural relations with India and China. In the eighth and ninth centuries Lopburi (Luvo) became the capital of Dvaravati and the entire state took on its name; in the tenth century Luvo-Dvaravati was conquered by the Khmers. The art and architecture of Dvaravati were initially under the strong influence of Indian Buddhist art, but later they evolved many clearly original features.


Brigg. L. P. “Dvaravati, the Most Ancient Kingdom of Siam.” Journal of the American Oriental Society, 1945, vol. 65, no. 2.


References in periodicals archive ?
Gallon for his critical feedback on the article and assistance in providing illustrations of Dvaravati pottery types.
2] On the basis of these two figures alone, however, the events which took place in the cowherd settlement (vraja, ghosa) of Mathura and in the fabled city of Dvaravati remain inexplicable.
3) For example, the view which holds that the culture of Dvaravati was almost exclusively Buddhist, and that of Zhenia Hindu or Brahmanical, remains largely uncontested to this day.
also suggests a similar timescale for Dvaravati in central Thailand.
18) See Ian Glover, Early trade between India and Southeast Asia: A link in the development of the world trading system (Hull: CSEAS, University of Hull, 1989); Robert Brown, The Dvaravati wheels of the law and the Indianization of South East Asia (Leiden: Brill, 1996); Herman Kulke, 'Indian colonies, Indianization or cultural convergence?
Trongjai Hutangkura decisively shows with an impressive display of technical studies that the shoreline was not far inland from where it is today, an idea that has over the last three decades been accepted by many archaeologists in their interpretation of early historical states, specifically that of Dvaravati.
An example of Prince Damrong's and Coedes' methodology was to classify antique standing images of the Buddha with both hands executing the gesture of argumentation, discovered around the head of the Gulf of Thailand, as Dvaravati style and assigning them to that period, which they dated to the sixth to eleventh centuries.
The enigmatic texts we possess today relating to the Mon state of Dvaravati from the seventh century CE give little evidence as to the type or scope of the polity so titled.
14) Robert Brown suggests that the bulk of the city's religious art is similar to Dvaravati materials of the same period.
Finding no evidence of an indigenous evolution of Mon writing in Lower Burma, arguing that Old Mon could not have derived from either Dvaravati or Haripunjaya in modern Thailand, and recognising the close affinities between Old Burmese and Old Mon scripts, he concludes that Old Mon developed from Burmese prototypes in the northern dry zone, spread thence to Lower Burma, and from there to Haripunjaya in northern Thailand.
In the 1980s, the conditions of this temple, famous for Buddha's footprints that were supposedly left in the Dvaravati period, steadily deteriorated despite the effort of the Provincial Office.
21; this book uses the notion of influences from Bengal as a cornerstone in the creation of a chronology for Dvaravati art (pp.