The nationalemblem of Thailand (Thai:ตราแผ่นดินของไทย) is called theพระครุฑพ่าห์ (RTGS transcription:Phra Khrut Pha; "Garuda as the vehicle" (ofVishnu)). The Garuda was officially adopted as thenational emblem byVajiravudh (Rama VI) in 1911. However, the mythical creature had been used as a symbol of royalty inThailand for centuries. The Garuda is depicted onseals, which are used by theKing and theGovernment of Thailand to authenticate official documents and as its primary emblem.
The Garuda is amythological beast of theHindu andBuddhist tradition. According to Hindu mythology, the Garuda is thevahana (vehicle) of the god Vishnu (Narayana). The ancientkings of Thailand believed indivine kingship, and considered themselves the incarnation of the god Narayana. Thus, the Garuda came to symbolise the divine power and authority of the king.
The Garuda is abirdlikemythological beast of theHindu andBuddhist tradition. According to mythology, the Garuda is a largehybrid half-man and half-bird creature. The Garuda is often depicted in art as having the head, beak, wings and talons of an eagle, while his torso is like that of a human man.[1] In the bookTraiphum Phra Ruang, a Thai Buddhist literary work composed in the 14th century, he is described as having a body that was 150yojanas across (1 yojana equivalent to 1.6kilometres), his left and right wings 150 yojanas each, his tail 60 yojanas long, his neck 30 yojanas, his beak 90 yojanas and his talons 12 yojanas each.[2][3]
The Garuda's physical strength and martial prowess is recounted in theSanskritPuranas.[4] In these stories he is described as the most powerful of all the winged-creatures and as such is regarded as the king of all the birds.[5] In Buddhist literature, the Garuda lives in the legendaryHimavanta forest and is regarded assemi-divine or supernatural.[2] In the Buddhist tradition the emphasis is put on the Garuda's deeds, which portray him as a righteous and merciful being.[5]
According to theMahabharata, the Garuda was so powerful that no god could defeat him in battle, eventually theHindu godVishnu intervened. Impressed with his abilities, Vishnu made the Garuda immortal and promised him a higher seat than that of his own. Henceforth, the Garuda became the 'vahana' or vehicle of Vishnu and was allowed to sit atop the god's flagpole as a reward.[6][7]
The Garuda's relationship with Vishnu orNarayana is especially significant. The doctrine of ancientThai kingship was heavily influenced by those ofIndia. Accordingly, the king was nothing less than an 'avatar' orincarnation of god, just as KingRama of the epicRamayana was the incarnation of Narayana. Thus, the god Narayana and the Garuda became the accepted symbol of divine and sacred kingship in ancient Thailand.[8]
Cabinet Secretary affixes the seals to the 2007 Constitution after it was signed by the King and countersigned by the Parliament Speaker, 2007.
During theAyutthaya Kingdom (1350–1767), the king had in his possession severalseals (ตรา,tra) of various designs. Thesestamp seals were used in the authentication of official documents, especially on those sent out from the central administration to the provinces. They were usually made from carved blocks of ivory.[8][9] In 1635 a law was passed, regulating the use of each seal for a specific purpose or on specific documents.[9] For example, one was used for the interior administration, one for foreign affairs, one for military affairs and one for dynastic affairs.[8] The king entrusted a seal to an individual minister, with a "Master of the Seal", whose role it was to write and seal all documents on his behalf.[9]
The importance of the seals were attested when another law provided a punishment for the forgery and altering of sealed documents.[9]Simon de la Loubère remarked that the king's own authority was linked to that of his seal. In times of turmoil and dynastic conflict, exceptional importance was attached to the seals, as it was considered that the kingdom's power and authority laid with their custodian. These seals did not survive thesacking and destruction ofthe city by aBurmese army in 1767.[10]
The use of royal seals continued in the first four reigns of theRattanakosin Kingdom (founded in 1782). TheChakri kings would use apersonal seal for private letters and four official seals for government business. The four great royal seals (พระราชลัญจกร,Phra Ratcha Lanchakon) included: theMaha Ongkan (มหาโองการ), theKhrut Pha (ครุฑพ่าห์), theHongsaphiman (หงสพิมาน) and theAiraphot (ไอราพต) seals. The seals represented four gods:Shiva (known in Thailand asPhra Isuan),Vishnu (Phra Narai),Brahma (Phra Phrom) andIndra (Phra In). The first three belong strictly to theHindu Trimurti (or Trinity) and the last is a popular king of the gods in Buddhism.[11]
The four seals are now kept by theSecretariat of the Cabinet and are affixed to documents by its officers in different combinations, depending on the purpose of those documents.[11][12][13]
Phra Ratcha Lanchakon Maha Ongkan Royal Seal of the Great Decree AnUnalom symbol inside a royalBusabok pavilion, flanked by two seven-tieredroyal umbrellas. The seal represents Shiva.[11][14]
Phra Ratcha Lanchakon Airaphot Royal Seal of Airavata elephant A royal pavilion mounted on the back ofAiravata (a mythical three-headed elephant), flanked by two five-tiered royal umbrellas. The Airavata according to myth is the vehicle of Indra.[11][14]
Phra Ratcha Lanchakon Phra Khrut Pha Royal Seal of Garuda the Carrier Narayana mounted on the back of Garuda. Within the Garuda's claws are twoNāga serpents. Narayana was an incarnation of Vishnu.[11][14]
Phra Ratcha Lanchakon Hongsaphiman Royal Seal of the Swan Pavilion A royal pavilion mounted on the back ofhamsa (a mythical swan), at its feet are lotus flowers and leaves. The hamsa according to myth is the vehicle of Brahma.[11][14]
Constitutional Court Decision No. 12-14/2553 dated 3 November 2010, as published in theGovernment Gazette. The Garuda emblem is used on the letterhead, as is common on all Thai government documents.
A proclamation dated 19 October 2006. KingBhumibol Adulyadej signed at the top of the paper and prime ministerSurayud Chulanont countersigned at the bottom. All of the four seals were used on this modern document.
Thai kings recruitedBrahmins from India and adopted Hindu court rituals. The national and royal symbol of Thailand isGaruda, the mount of LordVishnu.[15]Thailand uses the Garuda (Thai:ครุฑ, khrut) as its national symbol, known as thePhra Khrut Pha, meaning "Garuda, the vehicle (of Vishnu)," also used as the symbol of royalty.[16] It adorns the banknote of thai currency - the Baht - as well.[17]
These seals were used until 1873, when a European inspiredcoat of arms was designated by KingChulalongkorn (Rama V) as thenational emblem of Siam. However, the creation of the coat of arms did not entirely replace the old royal seals, for a law promulgated in 1890, stated that the Khrut Pha and the Airaphot seals would continue to be used.[11][18] In 1893 the King changed his mind and decided that theheraldic arms was too foreign, and ordered his brother the PrinceNarisara Nuvadtivongs to design a new seal featuring the Garuda. The Garuda as a symbol has been depicted in royal seals since the times of Ayutthaya. The Prince drew a new seal, which was based on the old design, featuring the god Narayana mounted on the Garuda's back. This version of the seal was used only briefly, as the King was not satisfied with this rendition. Soon after he asked the Prince to redesign the seal depicting the Garuda alone.[11][14][19]
Theroyal standard of Thailand orThong Maha Rat (ธงมหาราช). The Garuda also features in standards of other members of the royal family.
In 1910, KingVajiravudh (Rama VI) decided to abandon the coat of arms altogether and use the Garuda as his primary device. The King asked Phra Dhevabhinimit (a famous artist at the time) to design a new seal, using Prince Naris' drawing of the Garuda, but with an addition of an encirclement of the King's ceremonial name on the outer edge. In 1911 an Act on the Seals of State was passed establishing the Garuda seal as the principal seal "To be impressed for authentication of the King's signature on all important deeds and documents."[11][19][20] From then on the Garuda seal namedPhra Khrut Pha became the country's official emblem.[20] KingPrajadhipok (Rama VII) continued the use of the seal by replacing his predecessor's name with his own. As KingAnanda Mahidol (Rama VIII) was never crowned in acoronation ceremony (and therefore was never bestowed with a regnal name), a seal for his reign was never carved, instead he used his grandfather's (those of King Rama V's) instead. The seal made for KingBhumibol Adulyadej (Rama IX) was carved in 1946, soon after his coronation.[11][19]
The Garuda also became the official symbol of theThai monarchy. In 1910 King Rama VI passed an Act on Flags, which created a new set of theroyal standards, in which the Garuda took a prominent place. The standard would fly above various royal residences, signifying the king's presence there. The standard would also fly in front of the king's royal vehicles. In 1996 aroyal barge calledNarai Song Suban (เรือพระที่นั่งนารายณ์ทรงสุบรรณ; Narayana on his carrier) was launched, the bow of the barge depicts Narayana mounted on the back of a Garuda.[21]
Drawn by Prince Naris in 1893. The seal depicts the Garuda, with wings outstretched, with Narayana mounted on his back. This version was only used briefly.
The final version depicts the Garuda alone, with wings outstretched. This version was used by KingChulalongkorn.
KingVajiravudh introduced the encircling of the king's ceremonial name around the Garuda. This example is the seal used by KingBhumibol Adulyadej (Rama IX) which was carved for his coronation in 1950.
Seal of KingVajiralongkorn, encircled with the king's official name before his coronation: "สมเด็จพระเจ้าอยู่หัวมหาวชิราลงกรณ บดินทรเทพยวรางกูร" ("Somdet Phra Chao Yu Hua Maha Vajiralongkorn Bodindradebayavarangkun.")
The Garuda was also adopted by theRoyal Thai Government as itsofficial emblem. The Garuda emblem appears on theletterhead of almost all Thai government documents.[20][22] The position of the king as the earthly personification of Narayana is symbolised through the use of the Garuda. This symbolism also illustrates the belief that the government (as represented by the Garuda) is the vehicle (or instrument) of the king.[19][23] The figure of the Garuda is also used as symbol of state property, and as such is displayed on government buildings, title deeds, boundary markers and in the uniforms of theRoyal Thai Police andRoyal Thai Armed Forces.[23]
King Rama VI was the first to regulate the use of the Garuda emblem by the government through legislation in 1911.[20] The use of the Garuda emblem was further regulated in an Act on the Garuda Emblem in 1991. A penalty for the misuse and misrepresentation of the Garuda was set to; imprisonment of no longer than one year, or a fine of between three and six thousandBaht, or both.[24] In 2001 theOffice of the Prime Minister issued a guideline outlining the use of the emblem. The document recommended that the Garuda should be treated with respect as it is considered a sacred symbol.[25]
At first there was no fixed rule as to what posture the Garuda should be depicted. King Rama VI eventually selected anattitude for the Garuda calledKhrut Ram (ครุฑรํา) or 'dancing Garuda' (wings displayed and elevated). However no law ever prescribed a specific design for use, as a result several designs are in use by variousgovernment departments.[23]
Private entities such as businesses may be granted permission to use and display the Garuda emblem. Deserving firms, such those of good standing, could apply for aRoyal warrant of appointment from the king through theBureau of the Royal Household or thePrime Minister.[26][27] Once permission is given the firm is then allowed to display aTra Tang Hang (ตราตั้งห้าง) or store standing emblem, which is a large sculpture of the Garuda, on all of their business premises.[26] Receiving a Royal warrant is considered a great honour and a mark of distinction for any Thai company.[27]
The Garuda sculpture depicts the beast adorned with a golden crown and regalia, wearing a robe of blue and green, with wings outstreched. Underneath the figure is a ribbon with the phrase "ByRoyal Assent" (โดยได้รับพระบรมราชานุญาต).[26] Previously a sculpture of the royal arms was displayed during the reign of King Rama V, these were replaced with the Garuda in 1911.[28]
The first (chief) quadrant depicts anAiravata on a yellow field. This quadrant represents the Thai heartland, the three heads of the elephant represents itsnorthern,central andsouthern regions. The lower left quadrant (dexter base) depicts awhite elephant on a red field. This quadrant represents theLaotian suzerainty. The lower right quadrant (sinister base) depicts two-crossedkrises (one with and one without a scabbard) on a pink field, this represents theMalay suzerainty in the south
Used by the king and the government of Siam on all official documents.
A Buddhist Theological degree from 1910, fromUttaradit Province. The coat of arms of Siam is used on the letterhead.
From 1873 to 1910, aheraldic stylecoat of arms (ตราอาร์ม,Tra Arms) became the national emblem of Siam (renamed Thailand in 1939). The Western-style coat of arms was created at the command of King Rama V. The king ordered his cousin Prince Pravij Jumsai to design the arms for him. The armorial emblem contains almost all the elements of a European coat of arms; however, all the components of the emblem are traditional Thai royal symbols. The emblem is called thePhra Ratcha Lanchakon Pracham Phaen Din Sayam (พระราชลัญจกรประจำแผ่นดินสยาม).[18]
Theescutcheon or shield, is divided into three quadrants. The first (chief) quadrant depicts anAiravata on a yellow field. This quadrant represents the Thai heartland, the three heads of the elephant represents its northern, central and southern regions. The lower left quadrant (dexter base) depicts awhite elephant on a red field. This quadrant represents theLaotian suzerainty (the symbol comes for its native nameLan Xang, land of a million elephants). The lower right quadrant (sinister base) depicts two-crossedkrises (one with and one without a scabbard) on a pink field, this represents theMalay (Perlis,Kedah,Kelantan andTerengganu) suzerainty in the south.[18]
Above the shield is the symbol representing the Chakri dynasty, a disc and a trident (Chakra and theTrisula). The shield is then surrounded by the chain of theOrder of the Nine Gems (representing Buddhism) with a chain and pendant from theOrder of Chula Chom Klao (featuring a portrait of King Rama V).[18]
The arms contains all the six Royal regalia of Thailand. The shield is crowned by theGreat Crown of Victory, with a rays of light emitting from the top. Besides the shield are two seven-tiered Royal umbrellas of state. Crossed behind the shield is theSword of Victory to the left and theRoyal staff to the right. In front of them are the Royal fan and flywhisk (to the right and left, respectively). And finally on the compartment, a golden multi-layered royal seat, are the Royal slippers.[3][18]
The motto is in thePali language written inThai script: "สพฺเพสํ สงฺฆภูตานํ สามคฺคี วุฑฺฒิ สาธิกา" (Sabbesaṃ saṅghabhūtānaṃ sāmaggī vuḍḍhi sādhikā) meaning "The unity of a people come together as a party shall be a guarantor of prosperity". This motto was composed byAriyavangsagatayana, the BuddhistSupreme Patriarch at the time.[29] Thesupporters of the arms are two mythical creatures. To the left of the shield (dexter) is an elephant lion (a lion with a trunk) or aGajasiha (คชสีห์). To the right of the shield (sinister) is the king of the lions, theRajasiha (ราชสีห์). The two supporters represents the two ancient departments ofKalahom (Gajasiha) andMahatthai (Rajasiha). Kalahom was the department of the Military and the south, while Mahatthai was department of the civil service and the north. Themantle around the arms is the cloak of the Order of Chula Chom Klao, tied with pink ribbons (pink being thecolour of Tuesday, the day of King Rama V's birth).[18][19]
The coat of arms was restored in the time of the Luang Phibunsongkhram and Sarit Thanarat military regimes (1948–1963) for use by the army and the police. It featured also on coins struck from 1950 to 1957. At present, the coat of arms is still used as the cap-badge of theRoyal Thai Police and is the official symbol of theChulachomklao Royal Military Academy.[29] TheCourts of Justice and the Supreme Court of Justice also uses the arms as its official seal.[19][30]
Printed on the cover of the Royal Gazette. During the reign of King Rama V.
The coat of arms as a royal seal, encircled with the king's ceremonial name "สมเดจพระปรมินทรมหาจุฬาลงกรณ์ บดินทรเทพยมหามกุฎ พระจุลจอมเกล้าเจ้ากรุงสยาม"(Somdet Phra Paramindra Maha Chulalongkorn Bodindradebyamahamakut Phra Chulachomklao Chao Krung Sayam). The seal was used for only one reign.
The coat of arms used as a Royal warrant of appointment, eventually replaced by the Garuda.
In 1782, KingBuddha Yodfa Chulaloke (Rama I) established theChakri dynasty with a new capital city atBangkok. A symbol representing the new dynasty was created, featuring two intertwined weapons, theChakra (athrowing disc) and theTrisula (atrident). The weapons are derived from an official title;Chao Phraya Chakri, that King Rama I held from 1770 to 1778. The title was usually given to the kingdom's greatest warlord. The wordChakri (จักรี) in Sanskrit means: 'The Wielder of the Discus'. The Chakra and Trisula according to tradition are the divine weapons of the gods Vishnu (or Narayana) and Shiva, respectively.[3][11]
Chakri emblem, the symbol of theChakri dynasty, founded in 1782 by King Rama I.
Intertwined divine weapons, theChakra and theTrisula.
The Royal Command emblem incorporates the Chakri symbol, from the Royal gazette (before 1940).
^After a legislative paper is signed by the King and countersigned by a competent authority, the seals are affixed to it by the officers of the Cabinet Secretariat which acts as their Keeper. Following that, a copy is published in the Government Gazette, whilst the original paper is placed for safekeeping at the Cabinet Secretariat. The constitution, however is made into three handwritten copies in the form of atraditional Thai book. The three copies were then given to; the Cabinet Secretariat, the Secretariat of the House of Representatives and the Bureau of the Royal Household. (Chettha Thongying, 2010: 41–47).
Chettha Thongying (January–March 2010).รัฐธรรมนูญฉบับสมุดไทย [Constitutions on traditional Thai books](PDF).Secretariat of the House of Representatives Knowledge Management Journal (in Thai) (6). Archived fromthe original(PDF) on 5 March 2016.
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