Wat Chedi Luang - Historical Temple, Heart of Chiang Mai

Also known as the big Stupa, the Chedi Luang Stupa stands as the centerpiece and crowning jewel of Wat Chedi Luang, commanding attention with its colossal presence on the temple grounds and Chiang Mai’s skyline. As one of the city’s oldest and grandest structures, it serves as a testament to the opulence and influence of its bygone era.

Formerly the sacred abode of the revered Emerald Buddha, the Chedi continues to cradle a jade replica of this hallowed statue to this day. Buddhist devotees hold the Stupa in deep reverence, firmly believing it safeguards the relics of Buddha and enlightened beings.

The Stupa has endured multiple restoration efforts throughout the centuries, prompted by natural calamities and human interventions. Notably, in 1545, destruction rocked Chiang Mai, leading to the collapse of the structure’s upper section.

And included in the 1992 project, spearheaded by UNESCO and the Japanese government, one of their primary goals was to stabilize and reconstruct the Stupa (including other damaged elements of Wat Chedi Luang). Residing within the niche that once held the original, this replica added another layer of resplendence to the Stupa’s history.

The Chedi Luang Stupa boasts an array of exceptional features that set it apart from other holy structures in Thailand.

• Its immense size and commanding silhouette leave visitors awestruck, gazes drawn to its four sides, each adorned with an intricately carved staircase leading to a sacred niche housing a Buddha image.
• The Stupa is also notable for its four niches that face the four cardinal directions, each containing a standing Buddha statue. The eastern niche holds a replica of the Emerald Buddha (Phra Yok) made from black jade. In contrast, the other three niches hold statues of Phra Sam Budda Jinnalang Sirirat, Phra Maha Thera Munee Rattanapun, and Phra Sappanyu Munee Wong Sirirat.

In the 15th century, Chiang Mai became Southeast Asia’s most important center of Buddhist philosophy, preaching, and chronicling. At that time, there was an active movement in Chiang Mai to strengthen the Theravada, and new Theravada communities were established, whose influence became dominant. Direct Lanna-Lankan religious ties expanded, and the missionary activities of Lankan and local Theravada preachers in the Lanna kingdom intensified.

For several decades the royal throne of Chiang Mai was settled by the great King Tilokaraj (reigned 1441-1487). During this time, dozens of major Buddhist monasteries were built, hundreds of stupas and other religious buildings were erected, and thousands of Buddha statues were cast.

Twenty-eight elephant statues were placed around the chedi. According to religious superstitions, the elephant statues were supposed to strengthen the city, bring good luck to the city’s inhabitants, and bring peace to the kingdom of Lanna.

Also, in the past, the eight elephants were worshipped because of the belief of the locals that these elephants would have the power to protect the city. Each of these eight elephants has its own name.

Meaning of the elephant names

Mek Bang Wan (เมฆบังวัน)

When an enemy invades the kingdom, the sky will darken, and a thick fog will descend on the land. Unable to find their way around, the invaders will be frightened and flee. The name of the first elephant is “Mek Bang Wan,” which means “clouds of mist that obscure the day.”

Kom Pon Saen (ข่มพลแสน)

When invaders approach an army of defenders of a city, although the enemy has hundreds of thousands of brave warriors, it will cause intoxication and forgetfulness. Unable to control their minds, the invaders will be disorganized and mentally broken and leave the battlefield in a hurry. The name of the second elephant is “Kom Pon Saen,” which means “oppressing and terrifying an army of a hundred thousand.”

daap saen daam (ดาบแสนด้าม)

When the enemy invades, even though the troops are many and hundreds of thousands of swords, knives, machetes, and sharp pikes, the enemy cannot come close to inflict pain. The enemy will only have broken will and flee. Hence the name of the third elephant is “Daap Saen Daam,” which means “one hundred thousand swords.”

Hok Saen Lam (หอกแสนลำ)

When the enemy starts a fight, even though he has a brave army, long sharp swords, and hundreds of thousands of spears, he can not pursue the city’s defenders. The only thing left for the enemy to do is to disperse and flee the battlefield. Hence the name of the fourth elephant, “Hok Saen Lam,” which means “one hundred thousand spears.”

Bpeun Saen Hae Long (ปืนแสนแหล้ง)

When the enemy invades, even with a large number of troops, hundreds of thousands of guns cannot harm the inhabitants of a city. Hence the name of the fifth elephant is “Bpeun Saen Hae Long,” which means “one hundred thousand firearms and cannons.”

naa mai saen giiang (หน้าไม้แสนเกี๋ยง)

When invaders invade, although they have a massive army with hundreds of thousands of crossbows, they cannot do harm and must leave the battlefield. The name of this elephant is “Naa Mai Saen Giiang,” which means “one hundred thousand crossbows.”

saen keuuan gan (แสนเขื่อนกั้น)

When the enemy dares to invade the city, even if the army consists of one hundred thousand fighting elephants, they cannot enter the city, even if the elephants try to force them to do so, after which panic will overtake the enemy, and they will retreat. Hence the name is “Saen Keuuan Gan,” which translates to “one hundred thousand embankment blocking the way.”

Fai Saen Dtao (ไฟแสนเต๋า)

When the enemy comes to invade the city, it will be as hot as if there were a burning fire all around. The enemy will not want to burn alive and flee the battlefield in agony. That’s why they called it “Fai Saen Dtao” which means “one hundred thousand burning flames.”