Amulet collectors would have noticed an interesting detail on certain amulets. There is a spot of white powder, anointed onto the amulet itself. Enthusiasts are often puzzled by the provenance of this powder.
The same white powder may also be used to write yants
The powder is known as DinSorPhong, and it has its origins in the mythology of Hanuman
According to legend, Hanuman assisted Rama
The battle ended with Rama triumphing over Ravana, and Hanuman setting Ravana’s kingdom ablaze. Rama was extremely pleased with Hanuman’s bravery and resourcefulness and wanted to reward him. He shot his arrow into the sky, promising Hanuman that wherever the arrow landed, was where Hanuman would be blessed with land for his own kingdom. It was said that the arrow landed on Lopburi, and Hanuman settled there with his troops, resulting in the unusually large monkey population. The monkeys who exist there today, as the story goes, are his descendants.
The spot where the arrow landed is marked by a small pillar stone named “San Phra Ram
It is believed that the well surrounding the pillar stone should never be allowed to run dry, or Rama’s arrow will reignite and raze Lopburi to the ground. Rama’s arrow burned with the fire and fury of a thousand suns, yet when it hit the ground, Hanuman extinguished the flames with merely his tail. The white-ash that was left was called DinSorPhong, forever consecrated as sacred, even till the present day.
DinSorPhong is actually Marl, a calcium carbonate mudstone which contains clay and silt. It is said that the most efficacious examples come from Moo Barn HinSorng Gon (near Klong Cholprathan), Tambon TalayChupsorn, Ampur Muang, Changwat Lopburi
DinSorPhong is traditionally mined from the ground, and sometimes from lagoons or lakes. It has to undergo a process of the refinery, before being utilized.
DinSorPhong usage has been widespread for over 600 years, used in everything from cosmetics, to herbal concoctions for medicinal use, to farmers altering the pH value of their soil, and even by carpenters to prevent their wood from splintering.
Recipe for Use from Luang Phor Poon, Wat Pailom
Phra Katha Sek DinSorPhong
To be recited during the mixing process
Puttang yawah chee wang, saranang kachami,
Thammang yawah chee wang, saranang kachami,
Sangkang yawah chee wang, saranang kachami.
Meaning of Dots
Luang Phor will write the yants consisting of several dots, called “Jood
Whether the yant consists of 3 dots or in some cases, up to 10 dots, it is written in a pyramid shape with “U Na Lom
- One Dot (Jood) – Luang Phor inscribes “Eh Ka A Mi”, symbolizing that the fruit of Nippan reigning among all virtue and happiness.
- Two Dots – Written as “Putto”.”, which means the monk is empowered to act on behalf of the Buddha.
- Three Dots – Written as “Ma A U”.
”, which refers to Keaw Sam Prakarn (The Threefold Refuge; Buddha, Dhamma and Sangha)
- Four Dots – These yants will be inscribed:
Phra Sivali – For wealth
Hua Jai Setthi – Heart of a Millionaire, comprisin3g 4 key aspects – Diligence, Austerity, Steadfastness in Friendship and Virtue
Phra Tripidok – Tripitaka
Taat Tang Si – Earth, Water, Fire, Air
- Five Dots – For 5 dots, the yant inscribed below is “Na Mo Putta Ya”, which refers to Phra Puttajao Har Phra Ong(refer to our article on this). It also refers to the 5 Buddhist Precepts
- Six Dots – The yant inscribed is “Ei Sa Wa Su Su, Su Wa Ei” which represents the Sun.
- Seven Dots – The yant inscribed is “Sa Ta Wi Pi Pa Su U” which represents the Wind.
- Eight Dots – The yant “Pa Ma Na U Ka Sa Na Tu” is inscribed. It has several meaning; Gammatan (Meditation), the 8 Buddhist Precepts, and Phra AngKang(Tuesday Buddha)
- Nine Dots – The yant inscribed is “A Sang Wi Su Lo Pu Sa Pu Pa” There are two kinds of symbolism embodied here. The first explanation refers to the Path, Fruition and Goal described in Buddhism.
The 9th symbol represents the end goal of Nibbana.
The second symbolism references the virtues of the Buddha. “A Sang Wi Su Lo Pu Sa Pu Pa” is derived from Buddhaguna (also known as Botsuad Phra Puttakoon in Thai), a recitation that praises the virtues of the Buddha.
- A – refers to Arahant, the one who has gained insight into reality and liberates himself from endless rebirth and suffering. An accomplished one, described as having completed his work and being worthy of offerings.
- Sam – refers to SammaSamputto, the perfectly self-enlightened one, who had rediscovered the laws of Dhamma through his own efforts, without a teacher.
- Vi – refers to Vijja Carana Sampanno– One who is perfect in knowledge/wisdom as well as practice/ conduct.
- Su – refers to Sugato, which refers to Buddha as “The well-gone one”, who has gone away from the path of suffering, onto the path of liberation. It also references the Buddha’s ability to be able to speak the right words at the right time, benefitting all who listen.
- Lo – refers to Lokaviduwhich means “Knower of the world”. This comprises all corporeal senses; seeing, hearing, smells, tastes, touch and perception. The Buddha has fully grasped the fundamental inception and decay of the person, strengthened through each of the sense by the full realization of Paticca-samuppada(the Dependent Origination). He is thus able to break free from suffering and guides others on the correct path.
- Pu – refers to (Anuttaro) Purisa Dhamma-sarathi. This praises the Buddha as the “Incomparable leader of men”, who has the wisdom to bring people out of their ignorance, greed and hatred onto the path of virtue and liberation.
- Sa – refers to Satta Devamanussanang, which means the Buddha is qualified to be the teacher of gods and men. Although the Devas(gods) have developed much wisdom and virtues, enabling them to enjoy the fruits of being a deva, they are still not liberated from the endless cycle of birth and death. Thus they depend on the Buddha to show them the way.
- Pu – refers to Putto, referring to Buddha as the Awakened One.
- Bha – refers to Bhagavati, The World-honored One who has perfected his barami. One who is endowed with supernormal abilities and intellectual facilities.
- 10 Dots – With 10 dots, the katha is inscribed as “Tay Cha Su Neh Ma Phu Ja Na Wi Way” referring to Air, the Teacher, as well as the 10 Buddhist Precepts
This explanation is by no means comprehensive. The exact Katha used may vary greatly from monk to school. In modern times, DinSorPhong is often replaced with marker pens, but the tradition of using DinSorphong is still favoured by most temples, who value the heritage and potency it offers to the finished product.