Be it in Singapore, Malaysia, Taiwan, or anywhere else (with the exception of Thailand), a common question oftentimes surfaces in the mind of some people and that is “Do Thai amulets really cost that much?” We have been answering this question repeatedly especially within a lesser Thai accustomed environment such as Taiwan. Therefore, in this article, we will explore the value and economy of Thai amulets. In this article, we will briefly provide readers the underlying value and economic influences from a Thai perspective. For those who are interested in a detailed analysis on the subject matter may refer to the thesis of Professor Nattapon Yurungruangsak titled “Buddha Amulets and Thai Society from World War II to 2007 AD: A Study of Beliefs, Forms and Buddhist Commerce.”
The Thai Perspective
Like any other product, the original pricing of Thai amulets inevitably begin with production costs which include design, moulding, raw materials, packing, wages, taxes and et cetera. Next will be the costs of consecration ceremonies followed by advertising costs. Finally, an intended amount to be raised will be added to derive the final product pricing.
A simple calculation as follow is often used:
a + b / c = x
a = production costs
b = amount to be raised
c = units produced
Therefore, anything rented for below value x is questionable.However, the moment an amulet enters the market various extrinsic factors will influence its value. There are four major factors, namely, popularity, age, uniqueness, and economy.
Somdej Pair Phan, Luang Por Pair of Wat Pitkoonthong
There are many factors that can contribute to the popularity of a particular amulet and the most outstanding is the reputation of originating temple and/or monk. This is similar to brand name. For examples, for the past three decades, amulets from Luang Phor Pae, Luang Phor Pern, and Luang Phor Koon have received closed to frantic popularity. We remember 30 years ago, a Somdej Pair Phan 2510 was merely ฿10,000 but it now costs at least ฿200,000 to ฿300,000.
Somdej Wat Paknam
Another factor contributing to an amulet’s popularity may include escape from death. On this point, Somdej Wat Paknam just have too many reported life incidents associated with escape from death so much so that Thais formulated a sally saying “If have Wat Paknam with you, in the water, you won’t die, on land, won’t die, in the air, won’t die. Fortune does not run out.” These have driven the prices for the first three batches of Somdej Wat Paknam skyrocketing.
Other contributing factors include great charismatic effect, good businesses, prosperity, and vocational progress.
Age
Somdej Wat Rahkang
Thai amulets are like antiques and their value increases with age. This may partially be attributed to the fact that as time goes by many amulets of a particular release or batch are either damaged or destroyed resulting in the remaining available number becoming scarce thereby driving demand far above supply. This is especially so when the consecrating monk is exceptionally prominent and popular. The most outstanding in this category are indisputably those Somdej amulets made and consecrated by Phra Phuttachantoh Promarangsi which current value easily begins from seven digit figures onwards. If you think you got a bargain on these series, think twice.
Kruba Srivichai medal 2482
The above Kruba Srivichai Phim Sawng Chai 2482 medal has a currently open market value of ฿500,000 to ฿1,000,000 depending on condition of the amulet.
Uniqueness
Phra Somdej Putthason
The uniqueness of the amulet refers either to the distinction, beauty, and popularity of an amulet or it may indicate the exclusivity of a particular amulet such as special materials, hair from monks, and some serial numbers. For example, the Phra Somdej Putthason of Wat Kao Takroa is sought after for its distinction, beauty, and popularity. The last offer we received for this amulet was ฿3.8 million.
Economy
Finally, the value of Thai amulets is directly tied to the Thai economy and prices fluctuate according to expansion or contraction thereof. When the economy expands, the prices of the amulets increased. This is partly due to more people having the financial capability to afford more expensive amulets thereby pushing up prices. As a result, in part, Thai amulet is an alternative form of investment that can even be speculated or accumulated for sale in future. On this aspect, many of our old customers would have experienced the impact. The price of their purchase 10-20 years ago is only a meagre portion of what they have to pay for a same amulet today.
Industry Value
In 2007, Kasikorn Research Center valued the Thai amulet business at ฿40,000 million which is approximately ฿50,143 million today. With innovation and development in technology, especially with regards to digital advertisements and promotions to reach buyers beyond Thai borders, the value of the entire industry is easily three times much more than the last reported figures.
Personal Value and Satisfaction
In view of the aforementioned, it is difficult for us to pronounce whether Thai amulets are expensive or not. There are obviously no clear standards for comparison. All we can say is that it greatly depends of an individual’s personal value and satisfaction. Let us put it in another way, for example, a continental made automobile such as BMW and Mercedes Benz in contrast to other Asian made automobile may give an individual the same personal value and satisfaction whilst it does not equally produce the same effect for another individual. The situation is even more eminent with Thai amulets since the price range for the same type of amulet is very vast.
Temple Amulets versus Factory Amulets
Phrakherung Khorng Rongngan
The steep pricing of sacred objects originating from temples has also given rise to another huge market known as “phrakherung khorng rongngan” in Thai which literally means “factory amulets.” In the past, these are confined to counterfeit copies of original amulets originating from temples. However, innovation within the business industry has also brought new life-lines to factory amulet market. There have been a group of businesspeople who have came up with ingenious idea and entered into partnership with various less known temples and monks whereby those businesspeople will make amulets in the name of those temples and monks and sell them to especially unsuspecting foreigners at ridiculously cheap prices which are below value x when calculated using the above given formula. Many so-called “special edition” and “limited edition” amulets claimed to have only produced 9 to 19 pieces are been sold at ฿1,000 to ฿2,000 of which price total of all units sold will not even cover the cost of moulding alone. For prices of design and moulding, you may refer to various factories such as Amulet Maker or Pornwasin.
Mould of Amulet extracted from Amuletmaker.com
There are uncountable occasions where amulets are made and sold in the name of specific temples and monks without approval or knowledge from the respective parties. The most recent trend is pot luck gaming of amulets involving “products” from various temples. Such acts are equivalent to gambling and considered an offense to Nissakiyapachitti under the monastic rules. Therefore, prominent monks are unlikely to be involved in such mischief. As such, if you are accosted with such speculation, it is best that you do a search on the relevant monk and temple alleged to be involved in such offense. We have conducted several background searches for such incidents and they all turned out to be opportunists abusing and misusing the names of temples and monks for personal gains without the temple’s or monk’s knowledge. Nonetheless, if such behavior is purely attributable to individual’s sales tactic then we have no comment.
Conclusion
As business-people in the Thai amulet industry, we advise our customers to make their own judgments as to value. We offer different price range temple products catering to the varying demands of our customer and all we can do is explain the reasons behind price differences. The ultimate judgment lies in the hands of our valued customers. Whether should you obtain a high price amulet, a low price amulet, or even a factory made amulet, it all voices down to your personal perception, value, and satisfaction thereof. However, if you are looking for factory amulets, please give us a pass as we do not provide such services. We hope this article will help you better understand the value and economy behind Thai amulets.
Luang Phor Jai Thitajaro of Wat Payayat, Amphawa, Amphawa District, Samut Songkhram
Rheesi Phra Prathit Phai is the ancestral Rheesi of Luang Phor Jai Thitajaro of Wat Payayat, Amphawa, Amphawa District, Samut Songkhram. Rheesi Phra Prathit Phai is one of the main 108 Rheesi and the teacher of Hanuman. He is a known problem solver, be it magical, hypothetical, or practical and is highly respected and revered.
A Brief Legend
A long time ago, King Gaudom of Muang Saket who without a successor decided to forgo his kingdom and retreat into the forest as a Rheesi. His beard grew so long that sparrows came and built their nests. One day, a sparrow said to Rheesi Gaudom that he was a sinner and a deserter without sons and daughters and chose to elude by becoming a Rheesi. Infuriated, Rheesi Gaudom used his magical power and created a woman Nang Kalachana. Both of them lived together until she had a daughter named Nang Swaha.
Later, Lord Indra the Sun God, who wanted to consolidate their power to help Lord Vishnu defeat his enemies, impregnated Nang Kalachana causing her to give birth to a son, Phraya Katak. When Rheesi Gaudom found out about it, he dropped the two children including Nang Swaha into the water and prayed that if anyone is his child, swim back to him, if not, turn into a monkey and be banished into the forest. Only Nang Swaha swam back. Phraya Katak was turned into a monkey and scurried away into the forest. Rheesi Gaudom was also very angry with Nang Kalachana and cursed her to be turned into a stone. In retaliation, Nang Kalachana cursed her own daughter, Nang Swaha, to stand on one leg and eat the wind in the foothills of the universe and will pass the curse of Rheesi Gaudom on Phraya Katak to his grandchildren who shall also be monkeys.
Hanuman Omp Macha, Year 2552
Phra Phai, the Storm God released Nang Swaha from her mother’s curse when she gave birth to their son Hanuman, the Monkey God. When Phra Phai brought Hanuman to visit Lord Shiva, the latter created a great spell and turned Hanuman into an immortal with a body resistant to all weapons and, if killed, will be revived with just a blow of the wind. With such great powers, Hanuman quickly rises to become a great Warrior God and has defeated many strong enemies.
However, at one time, when Hanuman fought with a powerful giant Brlaikalpa he was surprised that he could not even catch Brlaikalpa, because the giant Brlaikalpa has rejuvenated with oil, so that the body is so oily that nothing could hold on to it. Hanuman thought of a Rheesi living in the nearby forest and flew to ask the Rheesi Prathit Phai how he could defeat Brlaikalpa. Rheesi Prathit Phai, afraid of sin, refused to tell Hanuman, but he picked up some sand and dust and sprinkled it into the air. Immediately, Hanuman broke into wild laughter and flew back to fight the giant Brlaikalpa. Hanuman ran so fast in circles around Brlaikalpa, causing the sand and dust to fill the air that when settled on Brlaikalpa’s body caused it to lose its oiliness. Thereafter, Hanuman had sought advice from Rheesi Phra Prathit Phai so much so that he honored Rheesi Phra Prathit Phai as his teacher.
Rheesi Phra Prathit Phai Nang Khlong
Rheesi Phra Prathit Phai Nang Khlong 2552
Luang Phor Jai has a deep understanding of the magical power of his ancestral Rheesi Phra Prathit Phai and what his ancestral Rheesi can do to help believers. Therefore, in year 2552, he made and consecrated his ancestral Rheesi Phra Prathit Phai in the style of the left hand holding a magic wand to support the divine destiny of the worshipers, the right in the posture of wealth fetching, and sitting above the large Tabor drum, the symbol of the Mae Klong River Basin which means having power, honor, and reputation. Following his lineage of Sai Mae Klong sect, Luang Phor Jai followed the ancient texts using the Sondhi method in the creation of this batch of statues and amulets.
Rheesi Phra Prathit Phai Nang Khlong 2552
Under the Sondhi method, an auspicious time of Sittichok was chosen for the casting ritual so that when combined it promotes career, finance, luck, and wealth to flow continuously. He also invited several guru monks from the inner path to help perform a special Putthapisek ceremony and they include Luang Por Kong of Wat Bang Kraphom, Luang Phor Nueng of Wat Chulamanee, Luang Phor Puek of Wat Suan Luang, Luang Phor Nu of Wat Phumarin, Luang Phor Kae of Wat Maenam, Luang Phor Yot of Kaew Charoen, Luang Phor Noi of Wat Pak Klong Temple, and et cetera.
Rheesi Phra Prathit Phai Nang Khlong
Rheesi Phra Prathit Phai Nang Khlong, Photograph contributed by collector Mr Robin Lim
Yi Kho Hong, original name Tee Yong Sae Tae, was born in 1851 (Thai calender 2394) and bestowed the title of Deputy Head of Thousand Anuwat Ratchaniyom Nai Akorn Bonbia in the land of His Majesty King Mongkut, Rama IV.
He was brought back to his hometown in the Qing Kingdom (now communist China) by his parents in 1853 where he suffered 14 years of humiliation and embarrassment until he reached the age of 16 years old.
In 1867 Yi Kho Hong travelled back to Siam. Contrary to the mindset of older Chinese immigrants, Yi Kho Hong considered himself a Siamese and pledged to live and die as a Siamese. He was dedicated to honest and diligent lifestyle through doing business and building a stable and respectable position in the society.
Yi Kho Hong amulets
In the reign of King Chulalongkorn, Rama 5, as the Siam Kingdom expanded in foreign trading, Yi Kho Hong set a trading company named Kiam Hua to send products to and from abroad. His business thrived and he quickly became a wealthy master. He noticed a similar trait between the Siamese and the Chinese immigrants, that is, both ethnic groups are attracted to gambling. He therefore initiated the lottery play in Siam to that agenda.
According to Folklore
Like most Siamese of those days, Yi Kho Hong took a special interest in occult and magic and became proficient in two specialised areas. When he set up a lottery hall at Sam Yot he use the magic techniques learned to protect his interests against opponents who will come and destroy his hall before the lottery is released. He was said to have performed the ceremony properly according to traditions and his lottery business progressed swiftly. The main essences of his magic are to prevent both competitors and customers from cheating and destroying his business so that he can make hefty profits.
His popularity and wealth increased rapidly and the Chinese community became united under his leadership. Together with eleven other Chinese business immigrants, they constructed Por Tek Tueng Foundation is located opposite Phlaplachai Police Station and invited the deity Tai Hong Kong to allow people to pay their respects and seek prosperity. The Por Tek Tueng Foundation also helps to manage and handle unclaimed corpses, especially those of the Chinese immigrants.
There is still a growing popularity of people worshiping Yi Kho Hong be they Thai or foreigners because they all believe that if they want good luck in buying lottery or gambling, praying to Yi Kho Hong will materialise their desire. However, in many respects this must not exceed the law of karma as well or they will end up being disappointed. There is a wide variety of auspicious items made and consecrated by traditional Thai temples or from either the Por Tek Tueng Foundation or the Phlapphlachai Police Station. People carry and wear Yi Kho Hong amulets mainly for good gaming luck and prosperity. Some people may invite his image and worship at home or business places. The preferred offerings are black coffee without sugar and Mak Plu tobacco.
Phra Pikaniat or Lord Ganesh, the elder son of Lord Shiva and Goddess Parvati, is a popular Hindu God. Lord Shiva is part of Supreme Being Trimurti and Goddess Parvati is also part of Supreme Goddess Shakti. The origin of Lord Ganesh is contained in Shiva Purana, part of the Shivaism corpus of literature. He has an elephant head and a human body. He is the most popular Hindu God and is also regarded as the Chieftain of Gods. All religious ceremony must first go through Him because he clears all obstacles and ensures success. Consequently, it becomes believed those who seek success in business must first pay respect to Lord Ganesh.
The Birth of Ganesha
It is recorded in Shiva Purana that one day, Goddess Parvati told Nandi, one of Lord Shiva’s able followers who was assigned as her bodyguard that she did not want to be disturbed as she takes her bath and he was not to let anyone pass, including her husband, Lord Shiva. Nandi faithfully took his post but when Lord Shiva came home, Nandi tried to stop him but when His Lordship was insistent, Nandi let him passed through. Parvati was infuriated by what happened.
Lord Shiva and Goddess Parvati
In another day, when Goddess Parvati wished to take a bath and did not want to be disturbed but in lieu of asking Nandi to stand guard, she took the turmeric paste (for bathing) from her body and breathed life into it, she created Lord Ganesh out of it and declared him to be her own loyal son. She asked Lord Ganesh to stand guard for her.
When Lord Shiva returned home, he was deprived entry by the young boy. Lord Shiva was greatly offended and ordered His men to destroy Lord Ganesh. However, they failed. They were easily defeated by the young boy, thus, compelling Lord Shiva to take on the young boy himself.
Goddess Kali
Being one of the Supreme Gods, Lord Shiva was able to defeat Lord Ganesh easily and, out of blind anger, he severed Lord Ganesh’s head. When Goddess Parvati saw that, she was so enraged and she transformed into her multi-arms devilish form of Goddess of Death, Kali. Goddess Kali threatened to destroy all creation. That alarmed the Creator, Lord Brahma who tried to salvage the precarious situation. The Goddess of Death laid down two conditions, firstly, Lord Ganesh be resurrected and, secondly, thereafter be accorded the status of Ganapati and be honoured before all Gods in all religious ceremonies.
Knowing his wife well and realising the consequence of His rashness, Lord Shiva asked Lord Brahma to fetch Him the head of the first living creature He found facing in the North direction. Lord Brahma, upon reaching the North spotted an elephant and hence returned with an elephant’s severed head which Lord Shiva joined it to Lord Ganesh’s lifeless body. With His own breath, Lord Shiva brought Lord Ganesh back to life and declared Him His own son.
With the agreement of the three Supreme Gods, Lord Ganesh was accorded the status of leader of all ganas (all classes of beings) and will be worshipped before all other Gods in all religious ceremonies. It was from then that Lord Ganesh received His alternative name Ganapati – leader of all classes of beings.
Phra Pikaniat shrine at Central World
Lord Ganesh is known as Phra Pikaniat in Thailand and is widely worshipped by Thais. There are many temples and shrines dedicated to Phra Pikaniat. The most accessible would be the shrine at Central World, Rajmari Road which is frequented by both Thais and foreigners.
Wat Saman Rattanaram
Another Phra Pikaniat temple that has attracted tourists from around the world is Wat Saman Rattanaram in Chachoengsao with a large reclining statue of Lord Ganesha measuring 16 meters high and 22 meters long.
Besides the removing of obstacles, it is almost customary for Thais to pray to Phra Pikaniat when starting a business, embark on long travelling, starting a new construction or during engagement or wedding. Praying to Phra Pikaniat is also popular with university students not because Phra Pikaniat will do the exams for them but He will instead remove all obstacles to learning. Phra Pikaniat is also well-known for His passion for fine arts and is, thus, believed to encourage creativeness. This is evident in the logos of Thailand’s Department of Fine Arts and Silapakorn University.
Regalia Buddhist Cultural Centre
Regalia Buddhis Cultural Centre’s company logo
The Phra Pikaniat in our logo, sitting at the centre of our company’s name in Thai “Regalia Soon Wathanathamputh” or Regalia Buddhist Cultural Centre contains our mission to “encourage people to come and pray (Conch Shell) by pulling them to the highest goal (Rope) in the right path (Tusk) through love, wisdom, and action (Trident)”.
In our previous two articles about Luang Pu Sanit of Wat Lam Bua Loi we have explored the animalistic charms used in making and consecrating Phaya Jolakhe and Phaya Tao but in this article we endeavour to go beyond that. We will introduce you to how Luang Pu Sanit merged the 9 points of wisdom and the Triple Gems (Phra Buddha Khun Phra Dharma Khun Phra Sangkha Khun) with ancient magical charms in the making of sacred amulets that included Phaya Jolakhe and Phaya Tao.
9 Points of Wisdom
Many people know what Triple Gems are but may not understand what the 9 points of wisdom refer to. These 9 points of wisdom actually constitute the fundamentals of Thai Buddhism. Most of you who have been into Thai Buddhism for a while would have learned the chant of Itipiso but have you found the 9 rooms within the chant that contain the 9 wisdom? If you have, you can feel proud that you are really a Thai Buddhist to the core; if you have not, do not be daunted because we will briefly run you through the 9 rooms in this article. It is never too late to learn. Moreover, is it not that learning is part of Thai Buddhism? Just remember that in Thai Buddhism the growing of wisdom is infinite.
Pay attention to the phrases highlighted hereinafter, they are phrases that you find in the chant of Itipiso which you may not have fully comprehend or that you have yet to detect the true meanings thereof.
1. Arahant: Extinguished the fire of sufferings. This room is entirely fire proof.
2. Sammasamputtho: Gaining enlightenment. This room is used as a patriarchal to strengthen the glory.
3. Wichitjarat Sampanno: The ability to use means in a charitable way. This room uses the aspects of wealth and fortune.
4. Sukato: Practicing these virtues (aforementioned) well. This room is used to cover the three realms of air, land, and water.
5. Loka Vitu: Ability to see the world clearly. This room uses the state of water when entering the unknown and darkness.
6. Anutro Puriza Thammasathi: Learned and practiced well. Become knowledgeable and trained. This room uses the necromancy to communicate with spirits and ghosts.
7. Sattatha Devamanusa: Becoming a teacher of deities and humans. This room uses the method Metta Mahaniyom.
8. Puttho: The Enlightened and Awakened. This room uses chanting and prayers to avoid misfortune and pitfalls.
9. Phakawati: Being a blessed person. This room uses the Dharma in the way of preventing harm being done to us.
Consecration Ritual and Ceremony
The methods of incantation invoked by Luang Pu Sanit coincide with those of Luang Phor Somjit,Wat Noi Nanghong. Despite being gurus of the inner path, neither of them advocates extreme to both ends, that is neither extreme dharmic or extreme superstition. They followed the footsteps of Lord Buddha by adhering to the middle path which forms the crux of Thai Buddhism.
In Regalia, we cultivate the inner path but practice and advocate the middle path as instructed by our Ajahn, Luang Phor Somjit. This is to protect every disciple, follower, and believer. Extremism impairs the mental faculty, corrupts the heart, and destroys the soul. Thus, extremism has no place in Thai Buddhism and extremism is per se not Thai Buddhism.
Luang Pu Sanit adhered to strict ancient ritual and ceremony when consecrating sacred objects. Each consecration ceremony was long, cumbersome, and tedious. In each closure, the traditional ritual of Phutthaphisek was conducted with a full congregation of the Sangha summoned to perform the chanting of ItipisoThongchai 108 times. Therefore, these two chapters underscored the great incantation of Luang Pu Sanit’s sacred objects.
Phra Buddha Chinnaraj 2519
Phra Buddha Chinnaraj 2519
The Phra Buddha Chinnarat medal 2519 with both Phaya Jolakhe and Phaya Tao on the rear side of the medal is the most well known Buddha medal from Luang Pu Sanit. It represents success and invulnerability with great power against danger and evil spirits. Some of these medals were distributed to soldiers of Camp Chakrabongse, Prachinburi, during the war against Communist Camp promoters (PEO) in the Kingdom of Thailand. Only 5,000 medals were made and, hence, they have become rare and expensive.
Phra Buddha Chai Mongkhun Marawichai
Phra Buddha Chai Mongkhun Marawichai Loon Lek 2516
This is another popular Buddha amulet from Luang Pu Sanit. The Buddha sits cross-legged with His left hand resting on His lap and His right hand on His right knee with fingers pointing to the ground. This was the posture of Lord Buddha when He defeated the army of Mara Wasawadee, thus, signifying protection against all evil spirits. This is also the large Buddha image sitting in the Ubosot of Wat Lam Bua Loi. Luang Pu Sanit has on the Sao Har of year 2516 made and consecrated the first batch of Phra Buddha Chai Mongkhun medals which rear bore the image of His Venerable. This batch of medals was charmed with Khorng Krapan.
Phra Buddha Chai Mongkhun Marawichai Loon Sawng 2520
The second batch also took on the posture of Phra Buddha Chai Mongkhun Marawichai Chiang Saen style but with Phaya Jolakhe and Phaya Tao on the rear. They were made in year 2518 and which consecration ceremony was also commenced on Sao Har (the auspicious fifth Saturday) of that year and lasted two years before these medals were made available to the public. However, in lieu of charming them with Khorng Krapan, this time round Luang Pu Sanit invoked the charms of Phra Khring, Phaya Jolakhe and Phaya Tao. Therefore, this batch of Phra Buddha Chai Mongkhun Marawichai medals has the power to bring about good health, longevity, and protection against evil spirits.
Phra Buddha Chai Mongkhun Marawichai Loon Sam 2521
The third batch of Phra Buddha Chai Mongkhun Marawichai medals were made and consecrated in 2521. This batch has Phaya Tao in the form of talisman on the rear side of the medal. On the shell of Phaya Tao is the charm “Nasang Si Mo Sang Si Mo Si Monasang Monasang Monasang;” in the middle are the hearts of the five Buddhas, “Namo Phuttaya”, backed by the Phra Buddha Singhe and the recital “Buddhasangmi“, surrounded by sixteen Buddhas. They are designed specifically for good heath and warding away illness.
Luang Pu Sanit’s Medals
Luang Pu Sanit’s medal 2523
In Thai culture, it is believed that a special spiritual connection is built or a spiritual channel of communication is established between a believer and a guru master through worshiping a statue or wearing an amulet of the guru master.
Luang Pu Sanit’s medal 2542
The last batch of Luang Pu Sanit’s medals depicts His Venerable sitting on Phaya Tao and was released when his Venerable entered nirvana in 2542.
