Architecture
Wat Thammikarat was restored during the late Ayutthaya period. The monastery was severely damaged by fire during the second fall of Ayutthaya to the Burmese in 1767. The old monastic buildings were restored in the 20th century. The monastery has five important structures on its premises being, an ordination hall, a royal vihara, a chedi, a smaller vihara and a vihara with a reclining Buddha. Next to these main structures are several satellite chedis spread over the site.
The Royal vihara or sermon hall is an impressive structure, the size of which is 19 x 53 metres. There are large columns inside this vihara formerly supporting the roof, which are still intact. Large porticos exist on the eastern and the western sides, including the staircase and entrances.
Opposite the Royal vihara is a large bell-shaped chedi on an octagonal base of which the upper part has fallen. The stupa stands on a square platform accessible by stairs and surrounded by 52 Khmer lions in the Bayon-style, 13 figures for each side. The lions are made of brick-and-mortar and decorated with elaborately detailed stucco. A similar architectural structure with lion figures can be found at Wat Mae Nang Plum and was likely influenced by Sukhothai architecture. [5] The chedi could have been built in the reign of King Prasat Thong when Khmer-art became fashion again. [6]
The square platform was accessed by small naga stairs on three sides, while on the east side stood a small walled chedi. The actual chedi was built over a similar bell-shaped chedi dating back to the early Ayutthaya period. Wat Thammikarat is aligned east-west, but there is something atypical. in particular, the chedi stands east of the vihara instead of west.
The origins of the Khmer lion go back to the Middle East, particularly to Persia, where the lion was associated with kingship, a connection brought to India in the third century BCE by King Ashoka (c.268-c.232 BCE). The association of kingship with the strength and might of the lion made the latter a prized effigy in both temples and palaces as a symbol of protection and prosperity. Within the context of Buddhism, the lion had also a meaning, as the historical Buddha, Shakyamuni, was of the lion (Shakya) clan. We already see this element appearing in the pre-Angkor sites of Sambor Prei Kuk and Koh Ker and later in the Angkor Khmer empire. Lions guarded the entranceways of the earliest Khmer temples, while freestanding lions demarcated sacred ground. It is probably here that the Siamese found their inspiration. [7]
The sermon hall situated to the north of the Royal sermon hall is a rectangular structure built with brick-and-mortar. At present, only the foundations remain visible. Inside the vihara, on the east, are pillars and a brick base where the main Buddha image was placed. The Fine Arts Department installed a replica of the giant bronze head, which Phraya Boran Ratchathanin excavated here.
We read in the old documents that a vihara of Wat Thammikarat housed a bronze Buddha image seated in meditation called Phra Phuttha Khanthanrat with a span across the lap of 45 centimetres (1 cubit). The image was one of the nine important Buddha images of Ayutthaya. The image brought by water from the south had a tremendous Buddhist potency, including the ability to summon rain. Whether it stood in the northern vihara or the royal vihara is unclear. [8]
South of the Royal vihara stands the ubosot, of which the east and west walls remained at the end of the 19th century. In the Rattanakosin period, probably at a time when monks returned to this monastery, a Buddha image was installed, and the structure was covered by a galvanised roof. Last century this building was renovated.
Wat Thammikarat also has a small vihara that enshrines a reclining Buddha in the Attitude of Teaching Asurindarahu (eyes open, left arm along the body, right arm serves as a pillow, the hand supporting the head). The image builf of bricks and cement is 12 meters long and is one of the important reclining Buddhas of Central Thailand. The legend goes there was a powerful and arrogant demon with a giant body called Asurindarahu.
The Buddha would like to bring this demon to the path of Dhamma. He knew that the demon was so intelligent that he could understand the Dhamma and attain a high stage of enlightenment. To subdue the demon’s arrogance, the Buddha decided to transform himself into a giant form, a hundred times larger than the demon. He then lay down waiting for the demon whose ego would be subdued. The giant Asurindarahu wanted to see the Buddha but was reluctant to bow before him. The Buddha then showed him the realm of heaven with heavenly figures all larger than the giant. After all this, Asurindarahu was humbled and made his obeisance to the Buddha before leaving.
Near the monastery were horse stables. Stables for fifty post-horses were situated from the corner of Wat Thammikarat up close to the Jakra Mahima Gate, the most northern gate on the palace’s east wall. Three stables for thirty inner procession horses, one horse per stall, continue beyond up to the wall of Wat Thammikarat. South and adjacent to Wat Thammikarat was the Suphachai Phaeng Kasem Court. [9]
At the corner of Wat Thammikarat by the wall bordering the parade ground in front of the Jakkrawat Phichaiyon audience hall was a checkpoint. A storehouse for tack for war horses was beside the wall of the monastery. [10]
