This is a Jatukam Ramatep amulet made at Wat Chompoo Pradit (otherwise known as Wat Bang Hwa), in Nakorn Sri Tammarat. It was made in summer 2550 and reblessed also at Wat Maha Tat in Nakorn Sri Tammarat. This amulet was completely financed and comissioned by a very rich and devoted disciple of Wat Chompoo Pradit and faithful believer in Jatukam Ramatep. The ingredients were sought out and collected from a number of sources, including Mai Tep taro, a very rare wood which has great power of metta. This sacred wood has a perfumed smell and the amulet still has a wonderful aroma to it. The back side has the great Chedi of Wat Mahatat in Nakorn SriTammmarat on it, which houses a sacred Buddha relic. You can see the many tones and textures on the back side revealing the great quantity of varied sacred ingredients in this amulet. The amulets were not marketed and are all kept with the lady who had them created. You can only obtain one of these amulets either from the temple directly, or by contacting the lady who had them created and financed them. She spent 5 million baht in their creation.




You can contact me on sakyant at windowslive dot com or fone 98323062 (Singapore) if you wish to rent these amulets. - or go to the new online shop at You can contact me on sakyant at windowslive dot com or fone 98323062 (Singapore) if you wish to rent these amulets. - or go to the new online shop at Siam Amulets Online Siam Amulets Online

Pra Narai Song Krut Run Srong Nam 52 - Luang Por Jon, Pak Chong, Nakorn Rachasima
This is a Pra Narai Chid Pised (special edition) amulet of Vishnu riding on a Garuda who is holding Naga serpents. The Garuda is then seated upon Pra Rahu. This combination of deities is considered extremely powerful. The sun and the moon are depicted on the top left and right of the amulet . The amulet has been treated with "long rak" (a black laquer used to cover sacred amulets and Buddha statues before applying gold leaf).

The rear side of the amulet has sacred yant (yantra) designs on it as well as two tagrud scrolls inserted and four sacred na designs in each corner. The amulet's powerful magic is then topped off with some sacred Khmer agkara lettering in pali around the edges.
creation date 2552.
This amulet is bound to become a collectors item, due to the fact that it was never greatly advertized or commercialised and is lesser known in commercial circles, which almost always leads to becoming greatly sought after once the edition has gained in age a few years.

Ruesi Por Gae Narot Maha Tep Normo - Wat Sala Fai Sakorn Sri Tammarat.

This is a Ruesi amulet from famous temple Wat Sala Fai in Nakorn Sri Tammarat. The amulet has a tagrud in the base, as well as semi precious stone inserted in the tip of the amulet. You can see glittering points of white which is a sign of there being both Nga Chang and Pong Itaje present in the mixture. Both these ingredients are considered to have strong magical properties of protection. The back side of the amulet has a Kumarn Tong impressed on it, which increases the opportunity of it's wearer to have good business, wealth and fortune as well as lots of friends and good love life. The Ruesi will protect you from magic and bad luck and physical dangers, obstacles etc, and aid you in your practise if you are a meditator or practise magic yourself. The Kumarn will increase your popularity and business sales as well as making your home and family life a happy one.
I am sorry about the rather blurry fotos i shall re-edit with clearer ones later.

This amulet is from the "Maha Tep Normo" edition of amulets made with a massive number of monks blessing in Nakorn Sri Tammarat. I have published and will publish more amulets in this series on the blog.

This is an amulet in the likeness of Luang Por Dto (Prohmrangsri), made in Wat Rakang Temple.
The "Nuea Wan" (herbal cement mixture) is of the finest quality, and has the style of "Krabueang Dtaek" (cracked ceramic tile effect), which is so definitive of the Wat Rakang amulet mixture. This technique of creating amulets and putting them through temperature changes whilst drying and curing them to obtain the crackly effect on the surface was developed by LP Dto himself. Apart from examining the front side of an amulet to discriminate it's authenticity and beauty, the way esperts define further beauty and richness of the cement mixture is preferably to examine the back side of the amulet - for this is the side with no details, and thus enables an accurate examination of the grain and texture of the amulet. Luang Por Dto was renowned for his famous Chinabanchorn kata, which he brought and translated and adapted from Sri Langka, and which all faithful Thai Buddhist love to chant. The benefits of chanting Chinabanchorn Kata are countless, it creates a crystall wall of all the Buddhas, Bodhisattwas and protective deities around you and maintains health and safety as well as bringing you great merit, fortune and charm


I shall be posting this amulet to the amulet shop within a day or so for rent. Prices will be viewable there

See Hoo Ha Ta has two different legends;
One is "Meng See Hoo Ha Dtaa" (five eyes four ears) and is part of a legend attached to the building of the Temple of Wat Khao Kway Gaew in Chiang Rai - this creature exists in the temple there as a statue

This creature's dung (excrement) is gold when it goes to the toilet
It is supposed to be the reason theat men love their mistress more than their first and main wife (in Thailand many men have a "Mia Hlwong" (main wife) and a "Mia Noi" (second wife/mistress).
The four ears and the five eyes are part of the mainainance of the Buddhist principles of Dhamma practise; namely, Bhramavihara (the four ears representing; four practises of compassion - Metta (loving friendliness), Garuna (Compassion and generosity), Mutitaa (Mutual concern for the welfare of others) and Upekha [equanimity] )
The five eyes mean the five precepts (ศีลห้า not killing not stealing not indulging in perverse sexual or adulterous behaviour, not lying and not taking alcohol or intoxicating substances such as drugs)
The first version of this creature "Meng See Hoo Ha Dtaa" (above picture), Meng See Hnaa Ha Dtaa is like a bear a little bit and small in stature, it eats coals and excretes solid gold.
The legend of Meng Si Hoo Ha Ta is called the legend of "Aay Tuggatta", which goes like this;
About one thousand years ago, there was a city called nakorn Pantumid, with it's ruler "Pra Jao Pantumit Racha". The city was a peaceful one withoout any problems, and its ruler Pra jao pantumit had seven wives to his name. In this city there was a poor family of three (Mother Father and child) the child went by the name of Aay Tuggatta. When Aay was only four years old, his mother died. After this, when Aay Tuggatta wenr begging, some people had compassion and welcomed him, giving him alms, and others would chase him away. When he was 12 years old, his father sent him to work as a cow herder for a village chieftan, but after not many years, his father bacame terribly sick, and thinking that he would not live for long, he taught his son to have moral precepts, and told him that when he died, he should bury him in the forest until his skull fell off, and then should take the skull and place it on the altar in the house to rever. He was told that when Aay should reach the age of seventeen, that he should take the skull onto a mountain to the south west,; wherever the skull migh get caught up, then there should it be buried, and in that place set an animal trap. If an animal should gte caught in the trap, then he should take it and look after it. After having explained his wishes, his father died. So the young Aay took his father's skull up the mountain until it got stuck in front of the mouth of a cave, and there he set his trap for the animal. After 3 or 4 days, he returned and found that there was a very strange animal indeed caught in the trap. this animal looked like a bear, short in stature, with wide eyes, green in color. It had all of five eyes and four ears, and he gave it the name "meng ha ta see hoo", meaning "creature with five eyes and four ears".
Aay thought that this must be his father reborn as the strange animal, and took it to keep at home, building a small coop for it and bringing it some food and water. But Meng Ha ta See Hoo would not eat anything he gave it, and he became worried, because he didn't really have much time to care for the animal, due to the fact that he had to work as a cowherd every day. It was cold season, and so when Aay returned home from work, he lit a fire and burnt it to make coals. It so happened that one of the hot coals sprang out of the fire and landed near meng ha ta see hoo; with great hunger in his eyes, meng ha ta see hoo ran forward and snatched the burning ember of coal and ate it. Aay was curious to see if meng ha ta see hoo would eat the rest, and let him approach the fire, - the animal wolfed the coals down as if they were a plate of delicacies! the next day, meng ha ta see hoo dropped dung that was pure gold, and many pieces were they indeed! When Aay saw this, he began to bring hot coals to the animal each evening to eat, and each morning there were piles of golden pellets to collect, which Aa then took and buried under the ground to hide them. Some time later, there was rumors and news of the great beauty of the princess Pra Nang Sima (daughter of Pra Jao Pantumid Racha, the ruler of the realm) being spread around the nation. many people wished her to accept their marriage offers, and lords and ladies and nobles in their hundreds began to appear in the district to compete for her affections.

To deal with this, Pra Jao Pantumid Racha decided that whoever should win her hand should build a well made of solid gold and bring it to the palace. He set this out as a condition of marriage thinking that it would be extremely unlikely that anyone would acheive such a thing, and that thus the crowds who had come to give courtship would disappear and things would quieten down again. But Aay heard the news and hired an artesan to construct a water container of the solid gold he had collected from men ha ta see hoo and then had it carried to the royal palace. When Pra Jao Pantumid Racha saw the golden water well, he sent a servant to see where it had been brought from, and upon recieving the news that it came from the house of Aay, he ordered a road to be built from the palace to his house, upon completion of which, should the marriage ceremony be conducted. So the young Aay recieved the hand of the princess in marriage. After the marriage, Pra Jao Pantumid Racha asked Aaay where the gold had come from, and Aay answered honestly that it had come from meng ha ta see hoo. Pra Jao Pantumid Rach ordered the gold to be dug up from the garden, which took 7 days and nights to recover. The king then took the gold as his prize, and asked further where meng ha ta see hoo was, and to bring it for him to see.Aay brought the animal but meng ha ta see hoo was afraid of Pra Jao Pantumid Racha and ran away. Pra Jao Pantumid Rach ordered his servants to chase and catch the animal, which they had to do three times before finally managing to stop it from fleeing again and managed to put it in a cage. One day, as Pra Jao Pantumid Racha wanted to stroke the animal and opened the cage to do so, meng ha ta see hoo sprang out and ran away again, with Pra Jao Pantumid Racha chasing after. Pra Jao Pantumid Rach ran until reaching the mouth of the cave where hethought meng ha ta see hoo had entered to hide, and ran inside it.Once he had entered, a landslide occured and closed the mouth of the cave, and trapped Pra Jao Pantumid Racha inside it. the servants of Pra Jao Pantumid Racha looked everywhere but were unable to find their king.


Pra Jao Pantumid Racha began to blame himself that this was all because of greed for wanting to keep meng ha ta see hoo that he was trapped inside the cave, and began to thiink he would surely die there. Then the land slid a little further and there was a small opening in the rocks blocking the cave entrance, and Pra Jao Pantumid Racha was able to shout to his servants to go and bring all 7 of his wives to the cave. They should then open their skirts and let their king and husband see their sexual organs for the last time before he should die. His wives came with great embarrasment and shame to the cave, opened their skirts and showed their private parts.


Then something amazing happened; A sound of laughter came from the cave, causing the cave mouth to be opened and unblocked, and Pra Jao Pantumid Racha was able to escape from his entrapment, and crying out in relief to his harem that he would love all of them his lesser wives, more than his royal queen (main wife). When they had returned to the city, they continued living as happily as before, until Pra Jao Pantumid Racha relinquished his throne to Aay (who was now his son and heir to the throne), and renamed Aay as Prayaa Tammikaracha. There were 7 days of celebrations, and monks of the Buddhist sangha came to preach the Dhamma, bringing with the the Boroma Saree Rikadhatu (Buddha relics) of the Buddha's left little finger bone, and offering it as a gift to the realm.Prayaa Tammikaracha thus constructed a temple for it to be placed in and revered, and many other temples in the vicinity too. He built wat Doi Khao Kway Gaew, and placed the relic of Buddha's fingerbone in the Chedi stupa there. This temple is built on the Doi (mountain) which has the cave where Meng Ha Ta See Hoo was found, and is now known as Wat Doi Khao Kway Gaew


The other version to be found is Paya Wanorn See Hoo Ha Ta (pic left).
The version in the picture is from a legend made famous by the Master Monk "Kroo Baa Chaya Wongsaa Pattana of Lampun province - in this legend "See Hoo Ha Dtaa" is in the shape of a monkey, and named "Payawaanorn See Hoo Haa Dtaa"
This image is greatly revered in Chiang Mai and Lampun and was created into a statue by Pra Dto Dtidta Wiriyo of Chiang Mai

There is a ritual ceremony which people of Ghiang Rai like to play for to bring luck and fortune, bt playing the game of Meng Ha ta See Hoo. I shall explain this ceremony, and how to perform it as a poojah soon

Below - Wanorn Ha Ta See Hoo

Hanuman Jap Nang Suwannamajchaa is the name of this amulet - nang Suwannamajchaa is the mother of Hanuman's son; majchaanu. Majchaa means fish in Pali Sanskrit, and so the son of Hanuman has a fishes tail because his mother (Nang Suwannamajchaa), was a mermaid. Tha "anu" part of his name comes of course, from Hanuman (H"anu"man).
The story relating to the occurences with hanuman and the mermaid Suwannamajchaaa, and the birth of his son, Majchaanu, are to be found in the Thai Ramakian epic tale, adapted from the Ruesi Valmiki's Ramayana.
This is a limited edition example in sacred lead (only 500+ pieces made) for rental. I also have a less expensive version in bronze, which i shall publish later on the blog. The maker of this amulet is Pra Atigarn Jai Tidtaajaaro (Luang Por Jai), from Wat Praya Yaat in Samut Pragarn

Hanuman amulet statuette

(statuettes are called "Loi Ongk" in Thai) for rent.

This Hanuman Loi Ongk is about 3.5 cm in height and made of lead, which is considered extremely powerful and receptive to magical charging. I find this particular representation extremely beautiful and fine handywork. When i examine many different editions from different temples and masters, it is noticeable that some masters have found fine artists who do fine handywork on an extremely detailed lever, whereas others have a more simple and cumbersome approach. If an amulet is simple it should be the ancient method used in my opinion. But for stauettes i find such filigraine artwork as this preferable to the rough handywork seen in some cases. Amulets which are extremely ancient have a particular beauty due to their age, but modern made amulets that are deliberately made to look simple to give the "ancient look" do not convince me at all.
I am willing to rent this amulet in the pictures below
(only one in stock in the moment)

Chanting Katas (Mantras/Prayers) to worship Jatukam Ramatep
Due to the massive popularity in revering Jatukam Ramatep in Singapore, i have decided to publish the correct way to rever this Boddhisattwa, both for chanting for empowerment of your amulet before ptting it on, and also for worship on your altar as a statue or picture (or even just in your heart in the case you do rever him but cant afford a statue, it doesn't matter, what matters is in your heart, not on the altar)



The Kata to chant before putting on your Jatukam Ramatep amulet each day is always preceded (as are all katas), with the praise to the Buddha;
"Namo Dtassa Pakawadto Arahadto Sammaaa Samputtassa" (always chant this 3 times) with the Jatukam amulet between your praying hands, above your head, and then hold it to your forehead and ask Jatukam to watch over you, lend you respect from others, protect from dangers, increase your wealth and power/influence or whatver requests you have. Forbidden to request anything which might harm other beings, for Jatukam is a Bodhisattwa (Compassionate Deva).Face the South when doing this and you will succeed in your strivings.Traditionally, you can paint color on your Jatukam but it is forbidden to paint red color - at best is to color him ocean blue like the sea, for he protects the seas and seafarers too, and is guardian of the Ocean. Chant the kata beelow whilst holding the amulet to your forehead.

Short Kata for empowering the Jatukam Ramatep amulet;
Om Siti jatukam Raamatep Potisadtoe Namo Puttaaya Bpaadtihaaranja Tawaatasa Gaalanja Chaamahaa Pissamaa Bpasanawaa Idti Sich-Chadti
(the above one can do for before putting your amulet on each day)

The Kata below is for when you offer to him on your altar and offer flowers, incense, fruits and water/drinks, or whatever offerings your heart feels is right. Please use discernment in not offering anything such as alcohol or meat offerings, or anything which bis considered unwholesome.

The Long Kata; Kata Jatukam Ramatep

Om Siti jatukam Raamatep Potisadtoe Namo Puttaaya Bpaadtihaaranja Tawaatasa Gaalanja Chaamahaa Pissamaa Bpasanawaa Idti Sich-Chadti Sola Samangkalanjewa Nawalogudtaratammaa Jadtaaro Mahaa Teebpaa Bpanja Puttaa Mahaa Munee Tebpadtaga Tammakhantaa Chagaamaawajaraa Dtathaaa Bpanja Tassa Pawaa Sappaa Tasamang Seelamewaja Dterasa Tudtangkaani Bpaadtihaaranja Tawaatasa Eganera Suraa Adta Tawe Janto Siriyo Dtathaa Sadta Sampochangkaa Juntasa Jaggawadtija Egaatasa Wisanuraachaa Sappe Tewaa Bpalaayandtu Sappasode-tee Pawandtume