An early-mid era example of Luang Por Pina’s most Sacred and Powerful Daw Nai Pan Nai Pon Star Amulet – Sacred Karma Improving Lucky Star for Protection, Wealthy Fortunes, Status Increase, Promotion, and Auspicious Fate. This exhibit is a Pim Lek (small size) measuring 2.5 x 2 Cm. The five sided star face is painted red, and the eight sided star side is painted silver. This exhibit is especially desirable to collectors for the fact that this exhibit has almost a full set of Ploi Sek Gemstones on both sides, which is rare to see in this early-mid era model, for most examples of this Pim, are found without gemstones.
This is the two sided 5 and 8 Pointed Pentacle version, in red/silver painted Muan Sarn Sacred Powders wth Ploi Sek Maha Pokasap Gem inserts. This particular example has special Necromantic Powders stuffed into the edge of the amulet, and, as a Pim lek model, is not only suitable for men, but also a very recommendable model for lady devotees due to the smaller size.
It is very hard to find Daw Nai Pan Nai Pon amulets in a suitable size for ladies to wear.. It is in any case extremely difficult to find one of these amulets in any circumstances, but to find one with an almost complete set of gemstones is doubly lucky.
This exhibit is a Pim Lek (small size) measuring 2.5 x 2 Cm, and is a very early era model in pure muan sarn, made from a very highly concentrated admixture of sacred Necromantic and Magical powders.
The Daw Aathan Hnun Duang has different stars on each side, one as a 5 pointed star similar to the Military Star, and one in 8 pointed Pentacle similar to the Police Force star. Despite their importance for the meaning which is attributed for the Military and Police force, which was of course intentional, there are deep spiritual meanings imbued within the symbolism of each star design.
This amulet is commonly know for its Wealth Increasing Maha Lap Magick, but in truth, the amulet possesses an massive repository of attributed Buddhist Blessings of very sacred and Auspicious Influences on the Forces of Karma.
The amulet is recommended to be encased with,with the pendant ring at an angle, which is a tradition with the Dao Nai Pan Nai Pon, as was originally decreed with the first edition Mae Nuea Horm (Perfumed Mother) Lucky Star (‘Mae Nuea Horm’ 1st edition, was differentiated being somewhat Larger with a crescent moon below the star).
The base of the amulet has a special code stamp embossed into it by Luang Por Pina. The powers of the Daw Nai Pan Nai Pon are manyfold, but has a special ability given by Luang Por Pina which Luang Por Pina would say goes like this; ‘whoever is not straight with you and cannot be trusted, will be spotted and exposed by the Dao Nai Pan or the Mae Nuea Horm, if you wear it at an angle like this’
When understood, the meanings within the sacred Lucky Star Pentacle amulets of Luang Por Pina, are very extensive and comprehensive, and aligned to the focal points of Advanced Buddhist Vipassana Kammathana Practices, with the accompanyiing Miraculous Power of transformation that comes with the 40 Kammathanas.
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion.
It is said that he was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs and also can be beseeched and prayed to for wish fulfilment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets.
The Daw Nai Pan Lucky Star is made from a mixture of Highly Sorcerous Ingredients, Herbal and Prai Necromantic Powders, which are both incredibly difficult to find and obtain, and also very easy to recognise their presence within the sacred Muan Sarn Powder mixture.
Those who have had an authentic Daw Aathan before their eyes, will be able to see instantly that this amulet is a very recognisable and distinguished exhibit with the clear to see presence of Luang Por Pina’s Sorcerous Muan Sarn Sarn Powders.
Below is a different model (Namely the Mae Nuea Horm First Edition Amulet), for you to enjoy looking at and for study.
The holes in the amulet also have meaning, some of the daw Nai Pan Nai Pon can be found to have gemstones (Ploi Sek) embedded within the indentations, which are even rarer to find.
This particular exhibit is a Classic Pim from the Early period of Making (Circa 2500), and also one of the highly Preferred ‘Pim Niyom’ Master Models and can be considered ‘Ongk Kroo’ (Teacher Reference Model) for a perfect reference comparison of authenticating other less recognisable Star amulets of lesser preference.
‘Ud Mai Gon Fa Pa’ (Wood from a tree that was truck by Lightning), and many Sacred Relics within its Sacred Powder Muan Sarn. Luang Por Pina’s Daw Nai Pan, exspecially this model above others, is now extremely rare and sought after.
Its price is constantly rising, because only a few hundred Daw Nai Pan are assumed to have been made in the early Era, and they are mostly all already in the possession of the Devotees, many of whom are high ranking Policemen, Army Officers and Top Doctors and Medics.
This model is an early edition which is evidend by its extreme dryness and the texture of the Muan Sarn Sacred Powders which reveal its age, and the authenticity of the amulet
The title of ‘Ongk kroo’ is fitting for this amulet, is for its easily recognisable features and Muan Sarn Powders allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognise Luang Por’s famous Sacred Powders, as well as the effects of aging over the years, as to how discoloration and surface mildews should appear in a true authentic example of the Daw Nai Pan. Despite being a painted model, the edges of the amulet are highly visible to reveal the Muan Sarn Sacred Powders content and aging characteristics, and the true appearance of the Muan Sarn used by Luang Por Pina for these inimitable and famously powerful amulets
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand.
But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
Nadtae Sudtae, Nadtae Sudtae, Nadtae Sudtae, Mahaa Sudtae Nachaa
We invite you to listen to the podcast below, and be amazed at the depth of meanings within the Star Amulet.
Below; The remains of Luang Por Pina in the Sussaan Pina, as he requested to be unpreserved Unmummified, and left to rot naturally according to the laws of Nature, without a grand funeral ceremony or chanting, and forbidden to be cremated.
The Pra Pong Roop Muean Gleep Bua Run Raek first edition 2521 BE Guru Monk image amulet is a very rare sight to see, and a highly sought after acquisition indeed for devotees of the great Luang Phu Ajarn Chah Supatto, of Wat Nong Pha Pong.
Ajarn Chah was a great Kroo Ba Ajarn Master Guru Monk who is known to have hardly ever made amulets at all, for his practice was that of a Tudong Forest Monk. The amulet is very rare due to the fact that most of them have already long since found their respective owners, all of whome are of course devout followers of Ajarn Chah. Considering how few amulets Ajarn Chah made, and how many devotees he has around the world, it is not surprising how rare his amulets are.
Below; The rear face of the amulet has an image of Luang Phu Chah's meditation mat, kettle, almsbowl and glod umbrella, symbolic of his forest monk Tudong way of practice. around the two flanks are Pali Kata in Khom Agkhara, and under the imagery is the Khom Kata 'Namō Puttāya'. Below this Kata are words in Thai which state 'Wat Nong Pha Pong Ubon Rachathani'
Many people believe tha Ajarn Chah never made any amulets at all, but this is not entirely true. Ajarn Chah's forest dhamma path of practice, and his own philosophy, made him refuse to take interest in making amulets, except for the period between the years 2510 BE and 2521 BE, which was the only period he distributed amulets which he had empowered inmeditation to his devotees. This was the only time he ever made amulets, after and before which, he abstained. For this reason, his amulets are very rare having only been made during a single decade of his life.
Ajarn Chah (From Wikipedia)
Ajarn Chah Supatto, was an influential teacher of the Buddha-Dhamma to both Thai Buddhist People and Westerners, and a founder of two major monasteries in the Thai Forest Tradition.
Respected and loved in his own country as a man of great wisdom, he was also instrumental in establishing Theravada Buddhism in the West. Beginning in 1979 with the founding of Cittaviveka (commonly known as Chithurst Buddhist Monastery) in the United Kingdom, the Forest Tradition of Ajarn Chah has spread throughout Europe, the United States and the British Commonwealth.
The Dhamma talks of Ajarn Chah have been recorded, transcribed and translated into several languages.
More than one million people, including the Thai royal family, attended Ajarn Chah's funeral in January 1993, held a year after his death due to the "hundreds of thousands of people expected to attend". He left behind a legacy of dhamma talks, students, and monasteries.
Ajarn Chah was born on 17 June 1918 near Ubon Ratchathani in the Isan region of northeast Thailand. His family were subsistence farmers. As is traditional, Ajarn Chah entered the monastery as a novice at the age of nine, where, during a three-year stay, he learned to read and write. He left the monastery to help his family on the farm, but later returned to monastic life on 16 April 1939, seeking ordination as a Theravadan monk (or Bhikkhu).
According to the book Food for the Heart: The Collected Writings of Ajarn Chah, he chose to leave the settled monastic life in 1946 and became a wandering ascetic after the death of his father. He walked across Thailand, taking teachings at various monasteries. Among his teachers at this time was Ajarn Mun, a renowned meditation master in the Forest Tradition. Ajarn Chah lived in caves and forests while learning from the meditation monks of the Forest Tradition.
For the next seven years Ajarn Chah practiced in the style of an ascetic monk in the austere Forest Tradition, spending his time in forests, caves and cremation grounds. He wandered through the countryside in quest of quiet and secluded places for developing meditation. He lived in tiger and cobra infested jungles, using reflections on death to penetrate to the true meaning of life.
During the early part of the twentieth century Theravada Buddhism underwent a revival in Thailand under the leadership of outstanding teachers whose intentions were to raise the standards of Buddhist practise throughout the country. One of these teachers was the Venerable Ajarn Mun Bhuridatta. Ajarn Chah continued Ajarn Mun's high standards of practise when he became a teacher.
The monks of this tradition keep very strictly to the original monastic rule laid down by the Buddha known as the vinaya. The early major schisms in the Buddhist sangha were largely due to disagreements over how strictly the training rules should be applied. Some opted for a degree of flexibility (some would argue liberality) whereas others took a conservative view believing that the rules should be kept just as the Buddha had framed them.
The Theravada tradition is the heir to the latter view. An example of the strictness of the discipline might be the rule regarding eating: they uphold the rule to only eat between dawn and noon. In the Thai Forest Tradition monks and nuns go further and observe the 'one eaters practice', whereby they only eat one meal during the morning.
This special practice is one of the thirteen dhutanga - optional ascetic practices permitted by the Buddha that are used on an occasional or regular basis to deepen meditation practice and promote contentment with little. They might, for example, as well as eating only one meal a day, sleep outside under a tree, or dwell in secluded forests or graveyards.
After years of wandering, Ajarn Chah decided to plant roots in an uninhabited grove near his birthplace. In 1954, Wat Nong Pah Pong monastery was established, where Ajarn Chah could teach his simple, practice-based form of meditation. He attracted a wide variety of disciples, which included in 1966, the first Westerner, Venerable Ajarn Sumedho.
Wat Nong Pah Pong includes over 250 branches throughout Thailand, as well as over 15 associated monasteries and ten lay practice centers around the world.
In 1975, Wat Pah Nanachat (International Forest Monastery) was founded with Ajarn Sumedho as the abbot. Wat Pah Nanachat was the first monastery in Thailand specifically geared towards training English-speaking Westerners in the monastic Vinaya, as well as the first run by a Westerner. In 1977, Ajarn Chah and Ajarn Sumedho were invited to visit the United Kingdom by the English Sangha Trust who wanted to form a residential sangha. 1979 saw the founding of Cittaviveka (commonly known as Chithurst Buddhist Monastery due to its location in the small hamlet of Chithurst) with Ajarn Sumedho as its head.
Several of Ajarn Chah's Western students have since established monasteries throughout the world. By the early 1980s, Ajarn Chah's health was in decline due to diabetes. He was taken to Bangkok for surgery to relieve paralysis caused by the diabetes, but it was to little effect. Ajarn Chah used his ill health as a teaching point, emphasizing that it was "a living example of the impermanence of all things...(and) reminded people to endeavor to find a true refuge within themselves, since he would not be able to teach for very much longer". Ajarn Chah would remain bedridden and ultimately unable to speak for ten years, until his death on January 16, 1992 at the age of 73
A VIDEO BIOGRAPHY SERIES OF THE LIFE OF AJARN CHAH
