Phra Buddha Statue Bucha
This style amulet is extremely rare and very difficult to come by.
Worthy Spiritual **
Phra Ngang Statue 057ew
Phra Bucha Ngang King Emperor gorgeous Buddha statue Ayutthaya Style
Antique Phra Bucha Ngang Shakyamuni Ayutthaya Thai Gilt Bronze Buddha Buddhism
Figure Statue .
Ancient Buddhist Ornament Figurine Sculpture .
Antique Gilt Ancient Ayutthaya King Emperor gorgeous SEAT Buddha Statue
Phra Buddha Figure The Most beautiful Asia Statue sculptures ****
The sculpture provides the perfect Buddha to bring serenity and timeless style
to your home, office or sacred space.
protection, avoiding of danger, loving kindness, improve luck, enhance
wealth, wish granting, attraction, charisma, improving sales, ensuring a smooth
sailing life and career
Antique Phra Meditation Ayutthaya Gilt Bronze Thai Buddha Staue .
Height : 10 inches
Width : 4 inches
Deepth : 1.8 inches
Origin : Thailand
Weight: 1138 grams
Great Wealth Saney Windfall Luck (Casino,4D,Toto) Business Luck Opportunit
Details:This is believed to be good for:
Brings you great luck
Gambling luck (4D,TOTO,Casino)
Improve your business/Attracts Opportunities/More
Increase Prosperity/Accumulate Great Fortune/Wealth
Success In Investments (Shares,Forex,Etc)
Reduce Debt Owed
Climb Up The Corporate ladder
Give Good Impression To Others
Boost Self Confidence/Self Esteem
Help Find A Suitable Job
Smooth Sailing In Career / Business
Improve Metta(Interpersonal Relationship)
Attract opposite Gender/Attractiveness
Gain Respect and Authority
Gain Trust From Others
Let Subordinates Listen To You
Improve Six sense
Spouse Listen to you more
Protects Against Dangers & Harm
Phra Chai Bucha / Ngang
High Spiritual power Phra Chai Bucha Phra Chai means Buddha image of Victory
and to defeat an enemy
Thai beleived Phra Chai a buddha amulet of victory and to Conquering and to
defeat all enemy remove your obstacles to ensure your success in everything you
do ,as long as you always do good deeds horoscope improvement change bad luck
to good luck, and recived helpful treatment from others punisher of evil and
protection the whorshipper from harm , dark magic , danger,and bad influence
inside of staue bucha contains many powerful sacred ingredients , will increase
powers of Phra Chai especially about wealth successful in business deals,
superb for good luck and wealth fetching , more charm attraction sex appeal
and success in love
Intended for the protection of everyone in this place. Success and prosperity.
Home Decor , This is a beautiful and This will ward off evil and bring you all
From Antique collectors in Thailand
The Ayutthaya period began after the establishment of Ayutthaya as the capital
city by King Ramathibodi I (King U Thong) in the 10th century A.D. The city
survived until its second defeat in the 18th century at the hands of the
The Buddha statues from this period are usually characterized by the
distinctive hair frame and two small lines carved above the upper lip and the
eyes, a feature that has survived into the current Rattanakosin period . Buddha
statues from the Ayutthaya era fall into three distinct categories.
Early Ayutthaya Period : Art during the early Ayutthaya period was influenced
by Lopburi art . Buddha images carved out of stone were highly prized.
Middle Ayutthaya Period : By this time Sukhothai characteristics had largely
been adopted. The construction of large Buddha images became very popular and
materials varied from gilded bronze to bronze plated and even brick and stucco.
Postures included, seated reclining and standing.
Late Ayutthaya Period : In the later period the creation of bronze Buddha
images in royal attire became very popular. Two distinct styles gradually
evolved; a Buddha in profusely adorned Emperor's attire and a more moderate
though still regal) version that featured a crown or diadem with flanges
covering both ears. The bases also became more decorative for the seated Buddha
Ayutthaya Buddha Images
The city of Ayutthaya was founded in 1350 by King U Thong . It prospered,
conquered its neighbors and drove back the last Khmer influence across the
Mekong River. It replaced Sukothai as the dominant power in the area in the
15th century and prospered until its destruction by the Burmese in 1767.
The early Ayutthaya Buddha images have developed from Khmer and Lopburi style,
with an interesting transition period in the late 13th and early 14th century.
Influences from Sukothai follow in the 14th and 15th century. The biggest
achievement of the Ayutthaya artists is to bring more variety to Buddha images
with respect to materials, poses and pedestals, largely in the second half of
the Ayutthaya period. In the first half, sitting images in the ?Calling the
Earth to Witness? pose clearly dominate. The few standing and even more so the
very few walking Buddha images (following the popular Sukothai position, but
quickly abandoning the walking style completely) are the rarest early Ayutthaya
Buddha images. In the middle of the Ayutthaya period, a crowned Buddha image
appeared, contrary to Buddhist belief that all worldly materialism should be
relinquished. This may serve as a reminder of the Buddha?s noble birth, or
refer to a part of the Buddhist mythology where Buddha dressed like a prince to
impress others just to teach them, that outer appearance doesn?t matter, or it
may be the Thai ideal of beauty that a revered image should look as precious as
possible. Whatever it was, the crown decoration evolved and towards the end of
the Ayutthaya period there was hardly an inch on the body and pedestal of the
Buddha images that was not richly decorated with the most ornate decorations
and precious stones. The plain, undecorated style continued to exist, often in
wooden Buddha images and not as common as the adorned images during the late
Ayutthaya Buddha images don?t know different regional schools, like their
Lanna and Sukothai neighbors, rather the style changes over time; an evolution
of the Ayutthaya style.
The different periods of Ayutthaya are:
U Thong 1 (1350 - 1448) the most desirable images, strong and awe-inspiring
faces. Well defined bodies but not as muscular looking as Sukothai style.
Mostly sitting and almost exclusively in ?Calling the Earth for Witness? pose.
Occasional standing and extremely rare walking images.
U thong 2 (1449- 1529) noble appearance, more elegant than U Thong 1 and
softer face. Regarding poses refer to U Thong 1.
Middle of Ayutthaya
Ayutthaya-Suphannapoom (1530 - 1569) more standing images, sitting images come
in ?Meditation? and ?Western style? pose, but ?Calling the Earth to Witness?
clearly dominates. Crowned images appear, decoration still limited to crown and
sometimes one necklace and/or bracelet. Still beautiful faces, but lack a
little bit the serenity and elegance of U thong.
Ayutthaya-Sukothai (1569 - 1629), more variety, beginning of decoration of
pedestals, ensembles become popular (Buddha with adoring disciples, Mara?s
army). Crowned images largely like Suphannapoom
Ayutthaya Prassattong (1630 - 1688), heavily decorated pedestals, robes and
bodies. Mostly crowned Buddha images, the crown having evolved from preceding
styles, now being much higher and more elaborate. Crowned images that resemble
preceding periods still exist. Sometimes plain Buddha images sit on overly
decorated pedestals. It seems the more attention artists give to the
decoration, the less attention is given to the faces, unfortunately also for
the few remaining plain images. Beautiful faces become rare.
Ayutthaya Banpuluang (1688 - 1767), heavy decoration of Buddha images gets
even more opulent, sometimes so overloaded that the Buddha is hart to make out
under all the decoration. Otherwise like Prassattong. Simple images, even on
relatively plain pedestals still exist.
Ayutthaya Buddha images vary greatly in their prices. U-thong Buddha images
are expensive. Outstanding pieces in good condition can even come close to
Sukothai prices. In the middle and late Ayutthaya period everything depends on
quality of craftsmanship, not so much on the age.
Refer to the Buddha Gallery for pictures of all the Ayutthaya periods
Ayutthaya , a former capital of Thailand from 1350 to 1767, is and interesting
historic spot visited by large numbers of tourists on a one-day trip from
Bangkok. Unlike other tourist centres, Ayutthaya's main attraction is not its
beautiful scenery, but its calm atmosphere with the remains resulting from the
destruction by the invading Burmese army in 1767. The ruins offer the visitors
a glimpse of old Ayutthaya, with once was a prosperous and majestic capital
with over 400 magnificent Buddhist monasteries.The Kingdom of Ayutthaya
1350-1767)For 417 years the kingdom of Ayutthaya was the dominant power in the
fertile Menam or Chao Phraya Basin. Its capital was Ayutthaya, an island-city
situated at the confluence of three rivers, the Chao Phraya, the Pasak, and the
Lopburi, which grew into one of Asia's most reknowned metropolises, inviting
comparison with great European cities such as Paris. The city must indeed have
looked majestic, filled as it was with hundreds of monasteries and
criss-crossed with several canals and waterways which served as roads.
An ancient community had existed in the Ayutthaya area well before 1350, the
year of its official "founding" by King Ramathibodi I (Uthong). The huge Buddha
image at Wat Phananchoeng, just outside the island-city, was cast over twenty
years before King Ramathibodi I moved his residence to the city area in 1350.
It is easy to see why the Ayutthaya area was settled prior to this date since
the site offered a variety of geographical and economic advantages. Not only is
Ayutthaya at the confluence of three rivers, plus some canals, but its
proximity to the sea also gave its inhabitants an irresistible stimulus to
engage in maritime trade. The rice fields in the immediate environs flooded
each year during the rainy season, rendering the city virtually impregnable for
several months annually. These fields, of course, had an even more vital
function, that of feeding a relatively large popula tion in the Ayutthaya
region. Rice grown in these plants yielded a surplus large enough to be
exported regularly to various countries in Asia.
Ayutthaya's first king, Ramathibodi I, was both a warrior and a lawmaker.
Some old laws codified in 1805 by the first Bangkok king date from this much
earlier reign. King Ramathibodi I and his immediate successors expanded
Ayutthaya's territory, e specially northward towards Sukhothai and eastward
towards the Khmer capital of Angkor. By the 15th century, Ayutthaya had
established a firm hegemony over most of the northern and central Thai states,
though attempts to conquer Lanna failed. Ayutthaya also captured Angkor on at
least one occasion but was unable to hold on to it for long. The Ayutthaya
kingdom thus changed, during the 15th century, from being a small stateprimus
inter pares among similar states in central Thailand into an increasingly
centralized kingdom wielding tight control over a core area of territory, as
well as having looser authority over a string of tributary states.
The greater size of Ayutthaya's territory, as compared with that of
Sukhothai, meant that the method of government could not remain the same as
during the days of King Ramkhamhaeng. The paternalistic and benevolent Buddhist
kingship of Sukhothai would not have worked in Ayutthaya. The king of the
latter therefore created a complex administrative system allied to a
hierarchical social system. This administ rative system dating from the reign
of King Trailok, or Borommatrailokanat(1448-1488), was to evolve into the
modern Thai bureaucracy. The Ayutthaya bureaucracy contained a hierarchy of
ranked and titled officials, all of whom had varying amounts of "honor marks"
Thai society during the Ayutthaya period also became strictly hierarchical.
There were, roughly, three classes of people, with the king at the very apex of
the structure. At the bottom of the social scale, and the most numerous, were
the commoners (freemen or phrai) and the slaves. Above the commoners were the
officials or "nobles"(khunnang) , while at the top of the scale were the princes
chao). The one classless sector of Thai society was the Buddhist monkhood, or
sangha, into which all classes of Thai men could be ordained. The monkhood was
the institution which could weld together all the different social classes, the
Buddhist monasteries being the center of all Thai communities both urban and a
The Ayutthaya kings were not only Buddhist kings who ruled according to the
dhamma (dharma), but they were alsodevaraja , god-kings whose sacred power was
associated with the Hindu, gods Indra and Vishnu. To many Western observers,
the kings of Ayutthaya were treated as if they were gods. The French Abbe de
Choisy, who came to Ayutthaya in 1685, wrote that, "the king has absolute
power. He is truly the god of the Siamese: no-one dares to utter his name."
Another 17th century writer, the Dutchman Van Vliet, remarked that the king of
Siam was "honoured and worshipped by his subjects more than a god. The
Ayutthaya period was early Thai history's great era of international trade.
Ayutthaya's role as a port made it one of Southeast Asia's richest emporia. The
port of Ayutthaya was an entrepot, an international market place where goods
from the Far East could be bought or bartered in exchange for merchandise from
the Malay/Indonesian Archipelago, India, or Persia, not to mention local wares
or produce from Ayutthaya's vast hinterland. The trading world of the Indian
Ocean was accessible to Ayutthaya through its possession, for much of its
417-year history, of the seaport of Mergui on the Bay of Bengal. This port in
Tenasserim province was linked to the capital by a wild but ancient and
frequently used overland trade route.
Throughout its long history, Ayutthaya had a thriving commerce in "forest
produce", principally sapanwood (a wood which produces reddish dye), eaglewood
an aromatic wood), benzoin (a type of incense), gumlac (used as wax), and
deerhides (much in d emand in Japan). Elephant teeth and rhinoceros horns were
also highly valued exports, but the former was a strict royal monopoly and the
latter relatively rare, especially compared with deerhides. Ayutthaya also sold
provisions such as rice and dried fish to other Southeast Asian states. The
range of minerals found in the kingdom was limit ed, but tin from Phuket
Junkceylon") and Nakhon Si Thammarat ("Ligor") was much sought after by both
Asian and European traders.
The Chinese, with their large and versatile junks, were the traders who had
the most regular and sustained contact with Ayutthaya. The Ayutthaya kings, in
order to conduct a steady and profitable trade with Ming and Manchu China, from
the 14th to t he 18th centuries, entered willingly into a tributary
relationship with the Chinese emperors. The Thais recognized Chinese suzerainty
and China's preeminent position in Asia in return for Chinese political
sanction and, even more desirable, Chinese luxury goods. Muslim merchants came
from India and further West to sell their highly-prized clothes both to Thais
and to other foreign traders. So dominant were Chinese and Muslim merchants in
Ayutthaya that an old Thai law dating back to the 15th century divides the Thai
king's foreign trade department into two: a Chinese section and a Muslim
section. Chinese, Indians, and later on Japanese and Persians all settled in
Ayutthaya, the Thai kings welcoming their presence and granting them complete
freedom of worship. Several of these foreigners became important court
Containing merchandise from all corners of Asia, the thriving markets of
Ayutthaya attracted traders from Europe. The Portuguese were the first to
arrive, in 1511, at the time when Albuquerque was attempting to conquer Melaka
Malacca). They conclu ded their first treaty with Ayutthaya in 1516, receiving
permission to settle in Ayutthaya and other Thai ports in return for supplying
guns and ammunition to the Thai king. Portugal's powerful neighbor Spain was
the next European nation to arrive in Ayutthaya, towards the end of the 16th
century. The early 17th century saw the arrival of two northern European East
India Companies: The Du tch (V.O.C) and the British. The Dutch East India
Company played a vital role in Ayutthaya's foreign trade from 1605 until 1765,
succeeding in obtaining from the Thai kings a deerhide export monopoly as well
as one of all the tin sold at Nakhon Si Thammarat. The Dutch sold Thai
sapanwood and deerhides for good profits in Japan during Japan's exclusion
period, after 1635.
The French first arrived in 1662, during the reign of Ayutthaya's most
outward-looking and cosmopolitan ruler, King Narai (1656-1688). French
missionaries and merchants came to the capital, and during the 1680's splendid
embassies were exchanged between King Narai and King Louis XIV. The French
tried to convert King Narai to Christianity and also attempted to gain a
foothold in the Thai kingdom when, in 1687, they sent troops to garrison
Bangkok and Mergui. When a succession conflict broke out in 1688 an anti-French
official seized power, drove out the French garrisons, and executed King
Narai's Greek favorite Constantine Phaulkon, who had bee championing the French
cause. After 1688, Ayutthaya had less cont act with Western nations, but there
was no policy of national exclusion. Indeed, there was increased trading
contact with China after 1683,and there was continued trade with the Dutch, the
Indians, and various neighbouring countries.
Ayutthaya's relations with its neighbours were not always cordial. Wars were
fought against Cambodia, Lanna, Lanchang (Laos), Pattani, and above all, Burma,
Ayutthaya's powerful neighbour to the west. Burmese power waxed an d waned in
cycles according to their administrative efficiency in the control of manpower.
Whenever Burma was in an expansionist phase, Ayutthaya suffered. In 1569, King
Bayinnaung captured Ayutthaya, thus initiating over a decade's subjection to
the Burmese. One of the greatest Thai military leaders, Prince (later King)
Naresuan, then emerged to declare Ayutthaya's independence and to defeat the
Burmese in several battles and skirmishes, culminating in the victory of Nong
Sarai, when he killed the Burmese Crown Prince in combat on elephant back.
During the 18th century Burma again adopted an expansionist policy. The kings
of the Alaunghphaya Dynasty were intent on subduing the Ayutthaya kingdom, then
in cultural and artistic prime. During the 1760's ,the Burmese armies inflicted
severe def eats on the Thais, who had been somewhat too fortunate and
complacent in having enjoyed over a century of comparative peace. In April
1767, after a 15-month seige, Ayutthaya finally succumbed to the Burmese, who
sacked and burnt the city, thus putting an end to one of the most politically
glorious and culturally influential epochs in Thai history.
It will make a fantastic gift for someone special or for a collector of Asian
antiques.Keep it with you for Peaceful & Success Power or keep it in your house
This is a fabulous collector's item indeed!
and also for your valuable collectible thing .
We are expert collector and trader buddha amulets , antiques , Talismans items
from Thailand & Southeast Asia.
We open amulet store in Thailand too.
You can trust that the items are Rare, Sacred, Genuine and beautiful Items.
Important notice ***
Export this antique buddha statue - Need to ask Permit from the Thailand
Department of Fine Arts . That take time about 5-7 days .
when I get Export statue License , I will ship Statue via DHL EXPRESS.