Srivijaya

Srivijaya is a Sanskrit-derived name: श्रीविजय, Śrīvijaya. Śrī means "fortunate", "prosperous", or "happy" and also has some association with the divine, at least in Hinduism. Vijaya means "victorious" or "excellence". Thus, the combined word Srivijaya means "shining victory", "splendid triumph", "prosperous victor", "radiance of excellence" or simply "glorious".

Early 20th-century historians who studied the inscriptions of Sumatra and the neighboring islands thought that the term "Srivijaya" referred to a king's name. In 1913, H. Kern was the first epigraphist that identified the name "Srivijaya" written in a 7th-century Kota Kapur inscription (discovered in 1892). However, at that time he believed that it referred to a king named "Vijaya", with "Sri" as an honorific title for a king or ruler.

The Sundanese manuscript of Carita Parahyangan, composed around the late 16th century in West Java, mentioned the name "Sang Sri Wijaya". The manuscript describes princely hero that rose to be a king named Sanjaya that—after he secured his rule in Java—was involved in battle with the Malayu and Keling against their king Sang Sri Wijaya.

Subsequently, after studying local stone inscriptions, manuscripts and Chinese historical accounts, historians concluded that the term "Srivijaya" was in reference to a polity or kingdom. The main concern is to define Srivijaya's amorphous statehood as a thalassocracy, which dominated a confederation of semi autonomous harbour cities in Maritime Southeast Asia.

Little physical evidence of Srivijaya remains. There had been no continuous knowledge of the history of Srivijaya even in Indonesia and Maritime Southeast Asia; its forgotten past has been resurrected by foreign scholars. Contemporary Indonesians, even those from the area of Palembang (around where the kingdom was based), had not heard of Srivijaya until the 1920s when the French scholar, George Cœdès, published his discoveries and interpretations in Dutch and Malay newspapers. Cœdès noted that the Chinese references to Sanfoqi, previously read as Sribhoja or Sribogha, and the inscriptions in Old Malay refer to the same empire.

The Srivijayan historiography is based on two main sources: the Chinese historical accounts and the Southeast Asian stone inscriptions that have been discovered and deciphered in the region. The Buddhist monk Yijing's account is especially important in describing Srivijaya, when he visited the kingdom in 671 for six months. The 7th-century siddhayatra inscriptions discovered in Palembang and Bangka Island are also vital primary historical sources.

The historical records of Srivijaya were reconstructed from a number of stone inscriptions, most of them written in Old Malay using Pallava script, such as the Kedukan Bukit, Talang Tuwo, Telaga Batu and Kota Kapur inscriptions. Srivijaya became a symbol of early Sumatran importance as a great empire to balance Java's Majapahit in the east.

In the 20th century, both empires were referred to by nationalistic intellectuals to argue for an Indonesian identity within a united Indonesian state that had existed prior to the colonial state of the Dutch East Indies.

Srivijaya, and by extension Sumatra, had been known by different names to different peoples. The Chinese called it Sanfotsi, Sanfoqi or Che-li-fo-che (Shilifoshi), and there was an even older kingdom of Kantoli, which could be considered the predecessor of Srivijaya. The Arabs called Sriwijaya as Sribuza, while the Javanese called them Suvarnabhumi and Suvarnadvipa. This is another reason why the discovery of Srivijaya was so difficult.

According to the Kedukan Bukit inscription, dated 605 Saka (683), Srivijaya was first established in the vicinity of today's Palembang, on the banks of the Musi River. It mentions that Dapunta Hyang Sri Jayanasa came from Minanga Tamwan. The exact location of Minanga Tamwan is still a subject of discussion. The Palembang theory as the place where Srivijaya was first established was presented by Cœdes and supported by Pierre-Yves Manguin. Soekmono, on the other hand, argues that Palembang was not the capital of Srivijaya and suggests that the Kampar River system in Riau where the Muara Takus temple is located as Minanga Tamwan. However, a recent study suggests that Minanga Tamwan is located by the upper Komering River in modern Minanga village, Cempaka district, East Ogan Komering Ulu Regency, South Sumatra. Komering River is a tributary of the Musi River, with its confluence located in Palembang.

Other than the Kedukan Bukit inscription and other Srivijayan inscriptions, immediately to the west of modern Palembang city, a quantity of artefacts have been revealed through archaeological surveys commenced since the 20th century. Artefacts unearthed include large amounts of Chinese ceramics and Indian rouletted ware remains, also the ruins of stupa at the foot of Bukit Seguntang. Furthermore, a significant number of Hindu-Buddhist statuary has been recovered from the Musi River basin. These discoveries reinforce the suggestion that Palembang was the centre of Srivijaya. Nevertheless, Palembang left little archaeological traces of ancient urban settlement. This is probably because of the nature of Palembang's environment — a low-lying plain which is frequently flooded by the Musi River. Experts suggests that the ancient Palembang settlement was formed as a collection of floating houses made from thatched materials, such as wood, bamboo and straw. Zhao Rukuo's 13th century Chinese account Zhu Fan Zhi confirmed this; "The residents of Sanfo-tsi (Srivijaya) live scattered outside the city on the water, within rafts lined with reeds." It was probably that only Kedatuan (king's court) and religious structures were built on land, while the people live in floating houses along the Musi River.

Palembang and its relevance to the early Malay state were controversial in terms of its evidence build-up through the archaeological record. Strong historical evidence found in Chinese sources, speaking of city-like settlements as early as 700 AD, and later Arab travelers, who visited the region during the 10th and 11th centuries, held written proof, named the kingdom of Srivijaya. As far as early state-like polities in the Malay Archipelago, the geographical location of modern Palembang was a possible candidate for the 1st-millennium kingdom settlement like Srivijaya as it is the best described and most secure in historical context, its prestige was apparent in wealth and urban characteristics, and the most unique, which no other 1st-millennium kingdom held, was its location in junction to three major rivers, the Musi River, the Komering River, and the Ogan River. The historical evidence was contrasted in 1975 with publications by Bennet Bronson and Jan Wisseman. Findings at certain major excavation sites, such as Geding Suro, Penyaringan Air Bersih, Sarang Wati, and Bukit Seguntang, conducted in the region played major roles in the negative evidence of the 1st-millennium kingdom in the same region. It was noted that the region contained no locatable settlements earlier than the middle of the second millennium.

Lack of evidence of southern settlements in the archaeological record comes from the disinterest in the archeologist and the unclear physical visibility of the settlements themselves. Archeology of the 1920s and 1930s focused more on art and epigraphy found in the regions. Some northern urban settlements were sited due to some overlap in fitting the sinocentric model of city-state urban centres. An approach to differentiate between urban settlements in the southern regions from the northern ones of Southeast Asia was initiated by a proposition for an alternative model. Excavations showed failed signs of a complex urban centre under the lens of a sinocentric model, leading to parameters of a new proposed model. Parameters for such a model of a city-like settlement included isolation in relevance to its hinterland. No hinterland makes low archaeological visibility. The settlement must also have access to both easy transportation and major interregional trade routes, crucial in a region with few resources. Access to the former and later played a major role in the creation of an extreme economic surplus in the absence of an exploited hinterland. The urban centre must be able to organize politically without the need for ceremonial foci such as temples, monuments and inscriptions. Lastly, habitations must be impermanent, being highly probable in the region Palembang and of southern Southeast Asia. Such a model was proposed to challenge city concepts of ancient urban centres in Southeast Asia and basic postulates themselves such as regions found in the south, like Palembang, based their achievements in correlation with urbanization.

Due to the contradicting pattern found in southern regions, like Palembang, in 1977 Bennet Bronson developed a speculative model for a better understanding of coastal-oriented states in Insular Southeast Asia, such as insular and Peninsular Malaysia, the Philippines, and western Indonesia. Its main focus was the relationship of political, economic and geographical systems. The general political and economic pattern of the region seems irrelevant to other parts of the world of their time, but in correlation with their maritime trade network, it produced high levels of socio-economic complexity. He concluded, from his earlier publications in 1974 that state development in this region developed much differently than the rest of early Southeast Asia. Bronson's model was based on the dendritic patterns of a drainage basin where its opening leads out to sea. Being that historical evidence places the capital in Palembang, and in junction of three rivers, the Musi River, the Komering River, and the Ogan River, such model can be applied. For the system to function appropriately, several constraints are required. The inability for terrestrial transportation results in movements of all goods through water routes, lining up economical patterns with the dendritic patterns formed by the streams. The second being the overseas centre is economically superior to the ports found at the mouth of the rivers, having a higher population and a more productive and technologically advanced economy. Lastly, constraints on the land work against and do not develop urban settlements.

An aerial photograph taken in 1984 near Palembang (in what is now Srivijaya Archaeological Park) revealed the remnants of ancient man-made canals, moats, ponds, and artificial islands, suggesting the location of Srivijaya's urban centre. Several artefacts such as fragments of inscriptions, Buddhist statues, beads, pottery and Chinese ceramics were found, confirming that the area had once been densely populated. By 1993, Pierre-Yves Manguin had shown that the centre of Srivijaya was along the Musi River between Bukit Seguntang and Sabokingking (situated in what is now Palembang, South Sumatra, Indonesia). Palembang is called in Chinese: 巨港; pinyin: Jù gǎng; lit. 'Giant Harbour', this is probably a testament of its history as a once a great port.

In 2021 a number of treasures were found in the shallows and riverbed of the Musi River by local fishermen during a dive. The treasures included coins of various periods, gold jewelries, Buddhist statues, gems, colourful beads, and Chinese ceramic fragments. However, these troves were immediately lost as local treasure hunters sold them to international antiquities dealers before archaeologists could properly study them. These discoveries led to the treasure rush in the Musi River in 2021, where locals formed groups of treasure divers operating in parts of the Musi River in and around Palembang. These troves seem to confirm that Palembang was indeed the commercial centre of Srivijaya.

Some scholars argue that the centre of Srivijaya was located in Muaro Jambi, and not Palembang. In 2013, archaeological research led by the University of Indonesia discovered several religious and habitation sites at the Muaro Jambi Temple Compounds, suggesting that the initial centre of Srivijaya was located in the Muaro Jambi Regency, Jambi on the Batang Hari River, rather than on the originally-proposed Musi River. The archaeological site includes eight excavated temple sanctuaries and covers about 12 square kilometers, and stretches 7.5 kilometers along the Batang Hari River, while 80 mounds (menapos) of temple ruins, are not yet restored. The Muaro Jambi archaeological site was Mahayana-Vajrayana Buddhist in nature, which suggests that the site served as a Buddhist learning centre, connected to the 10th century Buddhist scholar Suvarṇadvipi Dharmakīrti. Chinese sources also mentioned that Srivijaya hosted thousands of Buddhist monks.

Compared to Palembang, Muaro Jambi has richer archaeological sites, i.e. multiple red brick temples and building structures along the Batang Hari river whilst Pelembang has no comparable temples or building structures. The proponents of the theory that Muaro Jambi was Srivijaya's capital point out that the descriptions written by Yijing and Zhao Rukuo, the description of Srivijaya realms by the Cholas and archaeological findings, suggest that Srivijaya's capital fits Muaro Jambi's environment better than the marshy Palembang. The study also compares the environment, geographical location, and the economic wealth of both cities; arguing that Jambi, located on the mouth of the Batang Hari River basin with its connection to Minangkabau hinterland was the centre of gold trade in the area, that described as the fabulous wealth of Srivijaya.

In the second half of the eighth century, the Srivijayan mandala seems to have been ruled by the Sailendra dynasty of Central Java. Several Arabic sources mentioned that Zabag (the Javanese Sailendra dynasty) ruled over Sribuza (Srivijaya), Kalah (a place in the Malay Peninsula, probably Kedah), and Ramni (a place in Sumatra, probably Lambri). However, it's unknown whether Srivijaya's capital moved to Java or Srivijaya simply became a subordinate of Java.

Another theory suggests that Dapunta Hyang came from the east coast of the Malay Peninsula, and that the Chaiya district in Surat Thani province, Thailand, was the centre of Srivijaya. The Srivijayan Period is referred to as the time when Srivijaya ruled over present-day southern Thailand. In the region of Chaiya, there is clear evidence of Srivijayan influence seen in artwork inspired by Mahayana Buddhism. Because of the large amount of remains, such as the Ligor stele, found in this region, some scholars have attempted to prove that Chaiya was the capital. This period was also a time for art. The Buddhist art of the Srivijayan Kingdom was believed to have borrowed from Indian styles like that of the Dvaravati school of art. Some scholars believe that Chaiya probably comes from Srivijaya. It was a regional capital in Srivijaya. Some Thai historians argue it was the capital of Srivijaya itself, but this is generally discounted.

Around 500 AD, the roots of the Srivijayan empire began to develop around present-day Palembang, Sumatra. The Kedukan Bukit inscription (683)—considered to be the oldest inscription related to Srivijaya, discovered on the banks of the Tatang River near the Karanganyar site, states about the "glorious Srivijaya", a kadatuan (kingdom or polity) which was founded by Dapunta Hyang Sri Jayanasa and his retinue. He had embarked on a sacred siddhayatra journey and led 20,000 troops and 312 people in boats with 1,312 foot soldiers from Minanga Tamwan to Jambi and Palembang. Many of these armed forces gathered under Srivijayan rule would have been the sea people, referred to generally as the orang laut. In establishing its power, Srivijaya had first to consolidate its position in Southeast Sumatra, which at that time consisted of multiple quasi-independent polities ruled by local Datus (chieftain).

Under the leadership of Dapunta Hyang Sri Jayanasa, the Melayu Kingdom became the first kingdom to be integrated into Srivijaya. This possibly occurred in the 680s. Melayu, also known as Jambi, was rich in gold and was held in high esteem at the time. Srivijaya recognised that the submission of Melayu would increase its own prestige.

The empire was organised in three main zones: the estuarine capital region centred on Palembang, the Musi River basin which served as a hinterland, and estuarine areas capable of forming rival power centres. The areas upstream of the Musi River were rich in various commodities valuable to Chinese traders. The capital was administered directly by the ruler, while the hinterland remained under local datus or tribal chiefs, who were organised into a network of alliances with the Srivijaya maharaja or king. Force was the dominant element in the empire's relations with rival river systems such as the Batang Hari River, centred in Jambi.

The Telaga Batu inscription, discovered in Sabokingking, eastern Palembang, is also a siddhayatra inscription, from the 7th century. This inscription was very likely used in a ceremonial sumpah (allegiance ritual). The top of the stone is adorned with seven nāga heads, and on the lower portion there is a water spout to channel liquid that was likely poured over the stone during a ritual. The ritual included a curse upon those who commit treason against Kadatuan Srivijaya.

The Talang Tuwo inscription is also a siddhayatra inscription. Discovered in Seguntang Hill, western Palembang, this inscription describes the establishment of the Śrīksetra garden endowed by King Jayanasa of Srivijaya for the well-being of all creatures. It is likely that the Seguntang Hill site was the location of the Śrīksetra garden.

According to the Kota Kapur inscription discovered on Bangka Island, the empire conquered most of southern Sumatra and the neighbouring island of Bangka as far as Palas Pasemah in Lampung. Also, according to the inscriptions, Dapunta Hyang Sri Jayanasa launched a military campaign against Java in the late 7th century, a period which coincided with the decline of Tarumanagara in West Java and the Kalingga in Central Java. The empire thus grew to control trade on the Strait of Malacca.

During the 7th century, Langkasuka on the Malay Peninsula became part of Srivijaya. Soon after this, Pan Pan and Tambralinga, north of Langkasuka, came under Srivijayan influence. These kingdoms on the peninsula were major trading nations that transported goods across the Kra Isthmus.

The Ligor inscription in Vat Sema Muang says that Maharaja Dharmasetu of Srivijaya ordered the construction of three sanctuaries dedicated to the Bodhisattvas Padmapani, Vajrapani, and Buddha in the northern Malay Peninsula.

The Sailendras of Java established a relationship with the Sumatran Srivijayan lineage, and then further established their rule and authority in the Mataram kingdom of Central Java. It is unknown what the exact nature of their relationship was, with Arab sources mentioning that Zabag (Java) ruled over Sribuza (Srivijaya), Kalah (a place in the Malay peninsula, probably Kedah), and Ramni (a place in Sumatra, probably Lambri).

In Java, Dharanindra's successor was Samaragrawira (r. 800–819), mentioned in the Nalanda inscription (dated 860) as the father of Balaputradewa, and the son of Śailendravamsatilaka (the jewel of the Śailendra family) with the stylised name Śrīviravairimathana (the slayer of a heroic enemy), which refers to Dharanindra. Unlike his predecessor, the expansive and warlike Dharanindra, Samaragrawira seems to have been a pacifist, enjoying the peaceful prosperity of interior Java in the Kedu Plain and being more interested in completing the Borobudur project. It was in these years, at the beginning of the 9th century, that the Khmer prince Jayavarman II was appointed governor of Indrapura in the Mekong Delta under Sailendran rule. This decision was later proven to be a mistake, as Jayavarman II revolted, moved his capital further inland north from Tonle Sap to Mahendraparvata, severing the link to Srivijaya and proclaimed Khmer independent from Java in 802. Samaragrawira was mentioned as the king of Java that married Tārā, daughter of Dharmasetu. He was mentioned by his other name Rakai Warak in the Mantyasih inscription.

Earlier historians, such as N. J. Krom and Cœdes, tend to equate Samaragrawira and Samaratungga as the same person. However, later historians such as Slamet Muljana equate Samaratungga with Rakai Garung, mentioned in the Mantyasih inscription as the 5th monarch of the Mataram kingdom. This would mean that Samaratungga was the successor of Samaragrawira.

Dewi Tara, the daughter of Dharmasetu, married Samaratunga, a member of the Sailendra family who assumed the throne of Srivijaya around 792. By the 8th century, the Srivijayan court was virtually located in Java, as the Sailendras monarch rose to become the Maharaja of Srivijaya.

After Dharmasetu, Samaratungga became the next Maharaja of Srivijaya. He reigned from 792 to 835. Unlike the expansionist Dharmasetu, Samaratungga did not indulge in military expansion but preferred to strengthen the Srivijayan hold on Java. He personally oversaw the construction of the grand monument of Borobudur; a massive stone mandala, which was completed in 825, during his reign. According to Cœdès, "In the second half of the ninth century Java and Sumatra were united under the rule of a Sailendra reigning in Java... its center at Palembang." Samaratungga, like Samaragrawira, seems to have been influenced by peaceful Mahayana Buddhist beliefs and strove to become a peaceful and benevolent ruler. His successor was Princess Pramodhawardhani who was betrothed to Shivaite Rakai Pikatan, son of the influential Rakai Patapan, a landlord in Central Java. The political move that seemed to be an effort to secure peace and Sailendran rule on Java by reconciling the Mahayana Buddhist with Shivaist Hindus.

Prince Balaputra, however, opposed the rule of Pikatan and Pramodhawardhani in Central Java. The relations between Balaputra and Pramodhawardhani are interpreted differently by some historians. An older theory according to Bosch and De Casparis holds that Balaputra was the son of Samaratungga, which means he was the younger brother of Pramodhawardhani. Later historians such as Muljana, argued that Balaputra was the son of Samaragrawira and the younger brother of Samaratungga, which would make him the uncle of Pramodhawardhani.

It is not known whether Balaputra was expelled from Central Java because of a succession dispute with Pikatan, or already ruled in Sumatra. Either way, it seems that Balaputra eventually ruled the Sumatran branch of Sailendra dynasty and was enthroned in the Srivijayan capital of Palembang. Historians have argued that this was because Balaputra's mother Tara, the queen consort of King Samaragrawira, was the princess of Srivijaya, making Balaputra the heir of the Srivijayan throne. Balaputra the Maharaja of Srivijaya later stated his claim as the rightful heir of the Sailendra dynasty from Java, as proclaimed in the Nalanda inscription dated 860.

After a trade disruption at Canton between 820 and 850, the ruler of Jambi (Melayu Kingdom) was able to assert enough independence to send missions to China in 853 and 871. The Melayu Kingdom's independence coincided with the troubled times when the Sailendran Balaputradewa was expelled from Java and later seized the throne of Srivijaya. The new maharaja was able to dispatch a tributary mission to China by 902. Two years after that, the weakening Tang dynasty conferred a title on a Srivijayan envoy.

In the first half of the 10th century, between the fall of Tang dynasty and the rise of Song, there was brisk trading between the overseas world with the Fujian kingdom of Min and the rich Guangdong kingdom of Nan Han. Srivijaya undoubtedly benefited from this. Sometime around 903, the Muslim writer Ibn Rustah was so impressed with the wealth of the Srivijayan ruler that he declared that one would not hear of a king who was richer, stronger or had more revenue. The main urban centres of Srivijaya were then at Palembang (especially the Karanganyar site near Seguntang Hill area), Muara Jambi and Kedah.

In the 10th century, the rivalry between Sumatran Srivijaya and the Javanese Mataram kingdom became more intense and hostile. The animosity was probably caused by Srivijaya's effort to reclaim the Sailendra lands in Java or by Mataram's aspiration to challenge Srivijaya domination in the region. In East Java, the Anjukladang inscription dated 937 mentions an infiltration attack from Malayu — which refers to a Srivijayan attack upon the Mataram Kingdom of East Java. The villagers of Anjuk Ladang were awarded for their service and merit in assisting the king's army, under the leadership of Mpu Sindok, in repelling invading Malayu (Sumatra) forces; subsequently, a jayastambha (victory monument) was erected in their honor.

In 990, King Dharmawangsa of Java launched a naval invasion against Srivijaya and attempted to capture the capital Palembang. The news of the Javanese invasion of Srivijaya was recorded in Chinese Song period sources. In 988, a Srivijayan envoy was sent to the Chinese court in Guangzhou. After sojourning for about two years in China, the envoy learned that his country had been attacked by Java which made him unable to return home. In 992 an envoy from Java arrived in the Chinese court and explained that their country was involved in continuous war with Srivijaya. In 999 the Srivijayan envoy sailed from China to Champa in an attempt to return home, however, he received no news about the condition of his country. The Srivijayan envoy then sailed back to China and appealed to the Chinese Emperor for the protection of Srivijaya against Javanese invaders.

Dharmawangsa's invasion led the Maharaja of Srivijaya, Sri Cudamani Warmadewa, to seek protection from China. Warmadewa was known as an able and astute ruler, with shrewd diplomatic skills. In the midst of the crisis brought by the Javanese invasion, he secured Chinese political support by appeasing the Chinese Emperor. In 1003, a Song historical record reported that the envoy of San-fo-qi was dispatched by the king Shi-li-zhu-luo-wu-ni-fo-ma-tiao-hua (Sri Cudamani Warmadewa). The Srivijayan envoy told the Chinese court that in their country a Buddhist temple had been erected to pray for the long life of Chinese Emperor, and asked the emperor to give the name and the bell for this temple which was built in his honor. Rejoiced, the Chinese Emperor named the temple Ch'eng-t'en-wan-shou ('ten thousand years of receiving blessing from heaven, which is China) and a bell was immediately cast and sent to Srivijaya to be installed in the temple.

In 1006, Srivijaya's alliance proved its resilience by successfully repelling the Javanese invasion.

The 7th century Telaga Batu inscription, discovered in Sabokingking, Palembang, testifies to the complexity and stratified titles of the Srivijayan state officials. These titles are mentioned: rājaputra (princes, lit: sons of king), kumārāmātya (ministers), bhūpati (regional rulers), senāpati (generals), nāyaka (local community leaders), pratyaya (nobles), hāji pratyaya (lesser kings), dandanayaka (judges), tuhā an vatak (workers inspectors), vuruh (workers), addhyāksi nījavarna (lower supervisors), vāsīkarana (blacksmiths/weapon makers), cātabhata (soldiers), adhikarana (officials), kāyastha (store workers), sthāpaka (artisans), puhāvam (ship captains), vaniyāga (traders), marsī hāji (king's servants), hulun hāji (king's slaves).

During its formation, the empire was organised in three main zones — the estuarine capital region centred on Palembang, the Musi River basin which served as hinterland and source of valuable goods, and rival estuarine areas capable of forming rival power centres. These rival estuarine areas, through raids and conquests, were held under Srivijayan power, such as the Batanghari estuarine (Malayu in Jambi). Several strategic ports also included places like Bangka Island (Kota Kapur), ports and kingdoms in Java (highly possible Tarumanagara and Kalingga), Kedah and Chaiya in Malay peninsula, and Lamuri and Pannai in northern Sumatra.

After its expansion to the neighbouring states, the Srivijayan empire was formed as a collection of several Kadatuans (local principalities), which swore allegiance to the central ruling powerful Kadatuan ruled by the Srivijayan Maharaja. The political relations and system relating to its realms is described as a mandala model, typical of that of classical Southeast Asian Hindu-Buddhist kingdoms. It could be described as federation of kingdoms or vassalised polity under a centre of domination, namely the central Kadatuan Srivijaya. The polity was defined by its centre rather than its boundaries and it could be composed of numerous other tributary polities without undergoing further administrative integration.

The relations between the central kadatuan and its member (subscribers) kadatuans were dynamic. As such, the status would shift over generations. Minor trading ports throughout the region were controlled by local vassal rulers in place on behalf of the king. They also presided over harvesting resources from their respective regions for export. A portion of their revenue was required to be paid to the king. They were not allowed to infringe upon international trade relations, but the temptation of keeping more money to themselves eventually led foreign traders and local rulers to conduct illicit trading relations of their own. Other sources claim that the Champa invasion had weakened the central government significantly, forcing vassals to keep the international trade revenue for themselves.

In addition to coercive methods through raids and conquests and being bound by pasumpahan (oath of allegiance), the royalties of each kadatuan often formed alliances through dynastic marriages. For example, a previously suzerained kadatuan over time might rise in prestige and power, so that eventually its ruler could lay claim to be the maharaja of the central kadatuan. The relationship between Srivijayan in Sumatra (descendants of Dapunta Hyang Sri Jayanasa) and Sailendras in Java exemplified this political dynamic.

The main goal of Srivijayan foreign economic relations was to secure a lucrative trade agreement to serve the large Chinese market, that spanned from the Tang dynasty to the Song dynasty. In order to participate in this trade agreement, Srivijaya was involved in a tributary relation with China, in which they sent several envoys and embassies to secure the Chinese court's favour.

In the world of commerce, Srivijaya rose rapidly to be a far-flung empire controlling the two passages between India and China, namely the Sunda Strait from Palembang and the Malacca Strait from Kedah.

Besides interregional trade agreements, the Srivijayan economy is also theorized to have adopted a "riverine system model", where dominance of a river-system and river-mouth centres guaranteed the kingdom's control of the flow of goods from the hinterland region upstream of the river; as well as control on trade within the Straits of Malacca and international trade routes going through the strait. Srivijaya's victory on its dominance of river-mouths centres on the Sumatra, Malaya and western Java coasts ensured Palembang's control over the region. This was accomplished through its system of: 'oath of allegiances' to local elites; its efforts on redistributions of wealth; and alliances made with local datus (chieftains) rather than on direct coercion.

The port of Srivijaya served as an important entrepôt in which valuable commodities from the region and beyond were collected, traded and shipped. Rice, cotton, indigo and silver from Java; aloes, resin, camphor, ivory, rhino horns, tin and gold from Sumatra and the Malay Peninsula; rattan, rare timber, camphor, gems and precious stones from Borneo; exotic birds and rare animals, iron, sappan, sandalwood, and rare spices including clove and nutmeg from the Eastern Indonesian archipelago; various spices of Southeast Asia and India including pepper, cubeb and cinnamon; also Chinese ceramics, lacquerware, brocade, fabrics, silks, and Chinese artwork were among valuable commodities being traded in Srivijayan ports. What goods were actually native to Srivijaya is currently disputed due to the volume of cargo that regularly passed through the region from India, China, and Arabia. Foreign traders stopped to trade their cargo in Srivijaya with other merchants from Southeast Asia and beyond. It was an easy location for traders from different regions to meet as opposed to visiting each other directly. This system of trade has led researchers to conjecture that the actual native products of Srivijaya were far less than what was originally recorded by Chinese and Arabic traders of the time. It may be that cargo sourced from foreign regions accumulated in Srivijaya. The accumulation of particular foreign goods that were easily accessible and in large supply might have given the impression they were products of Srivijaya. This could also work in the opposite direction with some native Srivijayan goods being mistaken as foreign commodities. Material evidence for the overland crossing survives at two river-mouth ports on opposite coasts of the Thai peninsula: Mueang Thong–Ko Kho Khao at the mouth of the Takua Pa on the Andaman side, and Laem Pho–Payang at the mouth of the Phum Riang on the gulf side. Tang glazed ware, Persian turquoise-glazed ware and mosaic glass beads of the 8th and 9th centuries have been recovered at both, and at hill sites inland from them.

Ceramics were a major trade commodity between Srivijaya and China with shard artefacts found along the coast of Sumatra and Java. It is assumed that China and Srivijaya may have had an exclusive ceramics trade relationship because particular ceramic shards can only be found at their point of origin, in Guangzhou, or in Indonesia, but nowhere else along the trade route. There have been some discrepancies with the dating of said artifacts. Ceramic sherds found around the Geding Suro temple complex have been revealed to be much more recent than previously assumed. A statuette found in the same area did align with Srivijayan chronology, but it has been suggested that this is merely a coincidence and the product was actually brought to the region recently.

The currency of the empire was gold and silver coins embossed with the image of the sandalwood flower (of which Srivijaya had a trade monopoly on) and the word "vara," or "glory," in Sanskrit. Other items could be used to barter with, such as porcelain, silk, sugar, iron, rice, dried galangal, rhubarb, and camphor.

Other than fostering lucrative trade relations with India and China, Srivijaya also established commerce links with Arabia. In a highly plausible account, a messenger was sent by Maharaja Sri Indravarman to deliver a letter to Caliph Umar ibn Abd al-Aziz of the Umayyad Caliphate in 718. The messenger later returned to Srivijaya with a Zanji (a black female slave from Zanj), a gift from the Caliph to the Maharaja. Later, a Chinese chronicle made mention of Sri Indravarman and how the Maharaja of Srivijaya had sent the Chinese Emperor a ts'engchi (Chinese spelling of the Arabic Zanji) as a gift in 724.

Arab writers of the 9th and 10th century, in their writings, considered the king of Al-Hind (India and to some extent might include Southeast Asia) as one of the four great kings in the world. The reference to the kings of Al-Hind might have also included the kings of Southeast Asia; Sumatra, Java, Burma and Cambodia. They are, invariably, depicted by the Arab writers as extremely powerful and being equipped with vast armies of men, horses and having tens of thousands of elephants. They were also said to be in possession of vast treasures of gold and silver. Trading records from the 9th and 10th centuries mention Srivijaya, but do not expand upon regions further east, indicating that Arabic traders were not engaging with other regions in Southeast Asia, serving as further evidence of Srivijaya's important role as a link between the two regions.

For some periods, Srivijaya controlled the transoceanic trade in its central passage in the Strait of Malacca, as part of the Maritime Silk Road. This has led some historian to argue that the amorphous statehood of Srivijaya, which dominated a confederation of semi autonomous port cities in the Maritime Southeast Asia, was actually a Thalassocracy. However, the true nature of Srivijaya naval development and maritime hegemony is still a subject of studies and disagreements among historians.

Srivijaya benefited from the lucrative maritime trade between China and India as well as trading in products such as Maluku spices within the Malay Archipelago. Serving as Southeast Asia's main entrepôt and gaining trade patronage by the Chinese court, Srivijaya was constantly managing its trade networks and, was always wary of potential rival ports of its neighbouring kingdoms. A majority of the revenue from international trade was used to finance the military which was charged with the responsibility of protecting the ports. Some records even describe the use of iron chains to prevent pirate attacks.

Srivijayan settlers may have colonized some parts of Madagascar. The migration to Madagascar was estimated to have taken place around 830.

Previously it was assumed that Srivijaya was a maritime power that could not be separated from ethnicity and society in the Malacca Strait. The assumption that occurs is that the formation of a successful state and hegemony in the strait is directly related to the ability to participate in international maritime activities, which means that a shore-based state like this develops and maintains its power with its navy. However, a survey of the available information shows that such an assumption is incorrect. Data on maritime activity are scanty and mentions of their navy occurs only in incomplete sources. Even the material aspects of Southeast Asian navies were not known until the 15th century, scientific attention generally focused on shipbuilding techniques.

In the Kedukan Bukit inscription (683 AD), it is recorded that only 312 people used boats out of a total force of 20,000 people, which also included 1312 land soldiers. The large number of ground troops shows that Srivijaya's navy only acted as a minor provider of logistical support.

Srivijaya-Palembang's significance both as a centre for trade and for the practice of Vajrayana Buddhism has been established by Arab and Chinese historical records over several centuries. Srivijaya' own historical documents, inscriptions in Old Malay, are limited to the second half of the 7th century. The inscriptions uncover the hierarchical leadership system, in which the king is served by many other high-status officials. A complex, stratified, cosmopolitan and prosperous society with their tastes in art, literature and culture, with complex set of rituals, influenced by Mahayana Buddhism; blossomed in ancient Srivijayan society. Their complex social order can be seen through studies on inscriptions, foreign accounts, and in bas-reliefs of temples from this period. Their accomplished artistry was evidenced from a number of Srivijayan Mahayana Buddhist statues discovered in the region. The kingdom had developed a complex society; which was characterised by the heterogeneity of their society, inequality of social stratification, and the formation of national administrative institution in their kingdom. Some forms of metallurgy were used as jewelry, coins and as decorative status symbols.

Some art was heavily influenced by Buddhism, further spreading religion and ideologies through the trade of art. The Buddhist art and architecture of Srivijaya was influenced by the Indian art of the Gupta Empire and Pala Empire. This is evident in the Indian Amaravati style Buddha statue located in Palembang. This statue, dating back to the 7th or 8th century, is evidence of the spread of art, culture, and ideology through trade. According to various historical sources, a complex and cosmopolitan society with a culture deeply influenced by Vajrayana Buddhism, flourished in the Srivijayan capital. The 7th century Talang Tuwo inscription described Buddhist rituals and blessings at the event of establishing a public park. This inscription allowed historians to understand the practices being held at the time, as well as their importance to the function of Srivijayan society. Talang Tuwo serves as one of the world's oldest inscriptions that talks about the environment, highlighting the centrality of nature in Buddhist religion and Srivijayan society. The Kota Kapur inscription mentions Srivijayan military dominance against Java.

The Old Malay language, the predecessor to the modern Malay language, had been used since the 7th century in the Malay Archipelago as evident by inscriptions in the coastal areas of the archipelago, such as those discovered in Java. The language was spread by traders and become the lingua franca of the archipelago.

Despite its economic, cultural and military advances, Srivijaya left few archaeological remains in their heartlands in Sumatra. Some Buddhist temples dated from Srivijayan era are found in Sumatra and are Muaro Jambi, Muara Takus and Biaro Bahal.

Some Buddhist sculptures, such as Buddha Vairocana, Boddhisattva Avalokiteshvara and Maitreya, were discovered at numerous sites in Sumatra and the Malay Peninsula. These archaeological findings such as the stone statue of Buddha discovered in Bukit Seguntang, Palembang, Avalokiteshvara from Bingin Jungut in Musi Rawas, the bronze Maitreya statue of Komering, all discovered in South Sumatra. In Jambi, a golden statue of Avalokiteshvara was discovered in Rataukapastuo, Muarabulian. In the Malay Peninsula the bronze statue of Avalokiteshvara of Bidor was discovered in Perak, and Avalokiteshvara of Chaiya in Southern Thailand. The difference in material, supports the spread of Buddhism through trade.

Srivijayan-style Mahāyāna sculpture has also been found well north of the peninsula. At U Thong in the central Thai plain, Phasook Indrawooth records a bronze Padmapāṇi 23.5 cm (9.3 in) high, of about the 9th or 10th century. Saritpong Khunsong adds an Avalokiteśvara head from stupa 13 and a Srivijaya-style votive tablet from stupa 15. The finds have been read as Mahāyāna belief reaching Dvaravati culture from Srivijaya between about the 9th and the 11th century. Manop Nakkarnrian and his co-authors note that the bronzes are small, and that travellers from the peninsula may have carried them north as personal possessions.

After the bronze and Iron Age, an influx of bronze tools and jewelry spread throughout the region. The different styles of bangles and beads represent the different regions of origin and their own specific materials and techniques used. Chinese artwork was one of the main items traded in the region, spreading art styles enveloped in ceramics, pottery, fabrics, silk, and artwork.

Remnants of Buddhist shrines (stupas) near Palembang and neighboring areas aid researchers in their understanding of the Buddhism within this society. Srivijaya and its kings were instrumental in the spread of Buddhism as they established it in places they conquered like Java and Malaya. People making pilgrimages were encouraged to spend time with the monks in the capital city of Palembang on their journey to India.

On the upper Thai peninsula the pattern is more mixed. Phanuwat Ueasaman's inventory of 26 sites in six provinces records 11 hill temples and 15 caves, and finds that Hindu communities held hilltops over long periods while Buddhists more often deposited votive tablets in caves already in use. At Khao Si Wichai in Phun Phin, Shaiva, Vaishnava and Mahayana buildings stood on one hill; thermoluminescence dates its brick monuments to 809, 939 and 985, and a fourth to 840 by radiocarbon.

Other than Palembang, three Srivijayan archaeological sites in Sumatra are notable for their Buddhist temple density. They are Muaro Jambi by the bank of the Batang Hari River in Jambi province; Muara Takus stupas in the Kampar River valley of Riau province; and Biaro Bahal temple compound in the Barumun and Pannai river valleys, North Sumatra province. It is highly possible that these Buddhist sites served as sangha community; the monastic Buddhist learning centres of the region.

In the 5th century, the Chinese monk Faxian visited the region. 250 years later, the monk Yijing stayed in Srivijaya for six months and studied Sanskrit. According to Yijing, within Palembang there were more than 1,000 monks studying for themselves and training traveling scholars who were going from India to China and vice versa. Most of these travelers stayed in Palembang for long periods of time to wait for Monsoon winds to help further their journey.

A stronghold of Vajrayana Buddhism, Srivijaya attracted pilgrims and scholars from other parts of Asia. These included the Chinese monk Yijing, who made several lengthy visits to Sumatra on his way to study at Nalanda University in India in 671 and 695, and the 11th century Bengali Buddhist scholar Atisha, who played a major role in the development of Vajrayana Buddhism in Tibet. Yijing and other monks of his time practiced a pure version of Buddhism although the religion allowed for cultural changes to be made. He is also given credit for translating Buddhist text which has the most instructions on the discipline of the religion. Yijing wrote his memoir of Buddhism whilst in Srivijaya. Travellers to these islands mentioned that gold coins were in use in the coastal areas but not inland. Srivijaya drew in priests from as far away as Korea.

A notable Srivijayan and revered Buddhist scholar was Dharmakirti who taught Buddhist philosophy in Srivijaya and Nalanda. The language diction of many inscriptions found near where Srivijaya once reigned incorporated Indian Tantric conceptions. This evidence makes it clear the relationship of the ruler and the concept of bodhisattva—one who was to become a Buddha. This is the first evidence seen in the archaeological record of a Southeast Asian ruler regarded as a religious leader/figure.

One thing researchers have found Srivijaya to be lacking is an emphasis in art and architecture. While neighboring regions have evidence of intricate architecture, Palembang lacks Buddhist stupas or sculptures.

Hinduism was also practiced in Srivijaya. This is based on the discovery of the Bumiayu temple ruin, a red brick Shivaist Hindu temple compound built and used between the 8th and 13th century. The Bumiayu temple site is located by the banks of the Lematang River, a tributary of the Musi River. This temple compound was probably built by a Kedatuan within Srivijaya's mandala. The fact that a Hindu temple was discovered within the area of predominantly Buddhist Srivijaya suggests that Srivijaya's two religious groups coexisted quite harmoniously.

According to the styles of Shiva and Agastya statues found in Bumiayu temple 1, those Hindu statues are dated from around the 9th to 10th-century. By the 12th to 13th-century it seems that the faith in Bumiayu was shifted from Hinduism to Tantric Buddhism.