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.
A rare sight to see, and a Famously powerful Amulet for Serm Duang and Anti Black Magick, the Pra Pong Pim Chana Marn Song Mae Toranee Beeb Muay Pom 2505 BE Nuea Jad - Luang Por Noi Kantachodto, of Wat Srisa Tong (Nakorn Chaisri). Blessed by Luang Por Noi, Luang Por Jerd, Luang Por Ngern (Wat Don Yai Horm), Luang Por Te (Wat Sam Ngam), and Luang Phu To, of Wat Pradoo Chimplee.
Released in the Year 2505 BE, the amulet is 'Nuea Jad, compact hardened dense Sacred Clay, with depth of relief and pristinely ingrained features, from a preferred block press. The front face of the amulet features the Buddha sitting with his right hand pointing to the ground, on a raised Dais, with the Dharani Earth Goddess 'Pra Mae Toranee' seated below the Throne, squeezing a Deluge out of her hair to wash away the Mara Demons
The Pra Pong Chana Marn Sacred Powder amulets were released along with the now extremely rare Rian Lor Chana Marn Hlang Pra Rahu amulet, whose price is amongst the Highly priced Master-Class amulets of the Wongarn Sian Pra Niyom World Class Auctioneer Societies. The amulet was comissioned by the Great Luang Por jerd Nimmalo of Suan Badibat Tam Po Sethee (Looksit of the Great Luang Por Noi of Wat Dhamma Sala), to be empowered and blessed at Wat Srisa Tong with Luang Por Noi (Wat Srisa Tong) Presiding over the Empowerment Ceremony.
Luang Por Noi presided also over the mixing of the Muan Sarn Sacred Powders, and introduced the inclusion of Rae Koh Larn Kaya Siddhi Elemental powders into the admixture. He also gave a special solo empowerment to the batch, along with a final Buddha Abhiseka with other Nakorn Pathom Gaeji Ajarn Master Monks present, including the great Luang Por Ngern (Wat Don Yai Horm), Luang Por Te (Wat Sam Ngam), and Luang Phu To (Wat Pradoo Chimplee).
Below; Rian Lor Pim Chana Marn 2505 BE Luang Por Noi Wat Srisa Tong
The rear face bore the image of the Pra Rahu Asura Deva Eclipse God, which was the most famous Wicha of Luang Por Noi
The rear face of the amulet is smooth and reveals the Muan Sarn Sacred contents of the clay, to be rich in Sacred Muan Sarn, which hints at a similar admixture to that used in Pra Somdej Wat Rakang Kositaram of the Dtamra Somdej Pra Puttajarn (Dto) Prohmrangsri. The presence of Pong Puttakun and Pong Ittijae are highly visible in the admixture
The amulet is a pristine exhibit for study of Muan Sarn Sacred Powders and of the ageing characteristics of Muan Sarn for an amulet of this Era, and provides a wealth of study information for the observant student to examine and gather experience under the eye loupe.
Luang Por Noi, of Wat Sri Sa Tong was a Thai-Lao Sorceror Monk of Grand Repute, and the Kroo Ba Ajarn of many subsequent Lineage Masters. He was most famous for his Wicha Pra Rahu Kala Ta Diaw one eyed coconut Eclipse God amulets, and his Classic Buddhist amulets. The Pra Rahu Kala Ta Diaw of Luang Phu Noi, are the most prestigious of all in the eyes of the Pra Niyom Collector Community.
The amulets of Luang Por Noi themselves were usually designed by Artisans who were devoted Looksit of Luang Por Noi, who were mostly immigrants from Vientiane, in Laos, who moved to Thailand during the early Ratanakosin Period of Thai History. His amulets are amongst the rarest to find of all the Nakorn Pathom Masters, along with those of Luang Phu Perm, Luang Phu Bun (Wat Klang Bang Gaew). His Pantheon belongs to the Master Class Category of the Tamniab Wadthumongkol Pra Niyom, and are considered immensely powerful, as well as being rare collector treasures of the Devotee.
The Pra Pong Pim Chana Marn is a highly recommendable alternative to the extremely expensive metal coin version of the same edition, the Rian Lor Pim Chana Marn Hlang Rahu, as an equally powerfully blessed amulet of Luang Por Noi, in Muan Sarn Sacred Powders of the finest admixtures, at a much more affordable price to the Rian Lor.
Biography of Luang Por Noi
Luang Por Noi was born on the 14th of February 2435, is father was called Nai Ma Nawa Radt, his mother was called Nang Mee Nawa Radt. Luang Por Noi was the youngest of five children. HIs father was a doctor of traditional medicine, and was also an adept lay sorceror. The locals called his father 'Por Hmor' which is a colloquial name for a witch doctor or shaman sorceror. Luang Por Noi's father was famed in the area for having had run-ins with dangerous gangsters from other districts, whose guns and weaponry were rendered useless when trying to kill him, because of his Sorcery Wicha.
Luang Por Noi was ordained as a Buddhist Monk (Bhikkhu) at the age of 21 at Wat Kae with Pra Ajarn Yiw (Abbot of Wat Kae) as his Upachaya Ordaining Officer, and Pra Piksu Mun of Wat Klang Koo Wiang as his Anusawanajarn.
Luang Por Noi recieved the Ordained Dhamma name of 'Kantachodto'. Luang Por Noi stayed for a little while at Wat Kae, whereafter he moved to stay at Wat Srisa Tong. At the time, Luang Por Lee was the Abbot of Wat Srisa Tong, and Luang Por Noi got the chance to study Saiyasart (Sorcery) with Luang Por Lee, in particular, the Mastery of the Wicha Pra Rahu Om Jantr, and the Wicha Wua Tanu.
Wat Srisa Tong and the Wicha Kala Ta Diaw
As the earthen foundations of the temple of Wat Srisa Tong were being dug for the building of the temple, a golden Buddha Head was discovered, and because of this, the Temple was first given the name 'Wat Hua Tong' which means 'Temple of the Golden Head'.
The word 'Hua' means 'head' in colloquial Thai, but for referring to a Sacred Image of a Deity or a Buddha (or a Monk), the word 'Srisa', which also means 'Head', in high speech, is preferred. So the name was then changed later to 'Wat Srisa Tong'
The first Abbot of the temple was Luang Por Dto, who was one of the Laoatian people who had immigrated from Vientiane. Luang Por Dtrai developed the temple continually. The Lao people who built the temple had many artisan who knew that Luang Por Dtrai had powerful Wicha Akom and the sectrets of the Laoatian Wicha Pra Rahu Om Jantr, and so they carved Rahu Amulets from one eyed coconut shells using the traditional Lao Artistic style, to give to Luang Por Dtrai for empowerment.
Luang Por would then would distribute them back to the devotees for protection and Serm Duang (improve fate and destiny).As the Lao artisans began to develop their skills and experience repeatedly carving the coconut shells, the design became ever more finely tuned and increasing in beauty, but due to the fact that there were a large number of artisans all making these carvings, the designs would be varied both in appearance of features, and in the quality and amount of detail.
Over the years, Wat Srisa Tong grew constantly throughout the lineage of Abbots, from a small temple into a large impressive temple over the years. After his passing, he was succeeded by the new Abbot, Luang Por Dtan, who was succeeded by Luang Por Lee, who was then succeeded by Luang Por Tong, after which came Luang Por Choi, and then cam the fifth Abbot, Luang Por Noi Kantachodto. It was the second Abbot, Luang Por Lee, who inherited and continued the Wicha Pra Rahu Om Jantr in the Lao tradition from Luang Por Dtrai.
Luang Por Noi was also one of the Lao People of Srisa Tong municipality in Nakorn Chaysri, who during his time as a Buddhist Monk before becoming Abbot, was practicing at Wat Srisa Tong, and learned the Wicha of Luang Por Dtrai from Luang Por Lee, and ascended later to become the next Master Adept, which was supported by a strong foundation in the Wicha Pra Rahu Om Jantr from Luang Por Noi's Father, who was also a Laymaster of Lao Sorcery too, and who made carved Rahu amulets and empowered them. So Luang Por Noi got to learn this Wicha from his Father from a very early age, and this made him the perfect apprentice for Luang Por Lee to pass on his Wicha of the Pra Rahu Om Jantr Kala Ta Diaw.
Luang Por Noi was born with the Laity Name of Navarat, meaning 'nine jewels', and brought the Wicha Pra Rahu Om Jantr Gae Kala Ta Diaw begun by Luang Por Dtrai,passed to him through Luang Por Lee, to World Fame, through his higher development of the artistic features of the artisanry and design of the carved coconut shell images. Luang Por Noi did this by raising a more stringent rule for the magical requirements in allowing only coconuts with one single eye to be used for the carving of the Rahu image.
Luang Por Noi constantly refined his instructions to the Lao Artisans of Srisa Tong to increase the level of fine detail and subtlety of their carved Rahu images, up to the point where the amulet finally possessed a standard recognisable appearance that could be easily recognisable as being from Luang Por Noi of Wat Srisa Tong. However, this took many years, for which the earlier models are much more varied in appearance than the later models, as they were still very varied in early times due to the different handiwork of each artisan, until they were taught to adhere to a rigid formula.
Luang Por Noi continued to develop and improve the temple of Wat Srisa Tong and the township around the temple to a great extent, and became extremely revered for his meritorious attainments. The Pra Rahu Kala Ta Diaw of all Thai temples are derived from the Original Laoatian Wicha, which entered into practice in Thailand through the Lao Immigrants, and which was developed to a much more advanced and higher level of artistic impression through the lineage of Abbots of Wat Srisa Tong more than any other temple in Thailand, most of which derived their Wicha from Wat Srisa Tong. The Thai tradition of Pra Rahu Om Jantr Coconut Shell Amulets has not only inherited just the design and creation methods used by Wat Srisa Tong, but also the Ceremonial Empowerments and Ritual Methods involved with their creation have also been inherited.
The development of the carved artisanry at the beginning in the times of Luang Por Dtrai and Luang Por Lee, and the early time of Luang Por Noi, first developed in multiple directions because some images would be square, triangular, or circular, and even in the shape of a lotus petal were seen in rare occasions.
This depended on each artisan and the piece of coconut shell he had to work with. The Lao artisans would then bring the finished work to Luang Por Noi for empowerment. It was here that Luang Por Noi began to apply the next development in the refinement of his most classic and highly recognisable Pra Rahu amulets, by enforcing his master-stroke. The master-stroke, was to teach the Artisans to use oil absorption to soften the coconut shells, and be able to flatten the piece being worked with.
They would then to cut a standard shape frame. The flatness achieved from the now malleable coconut shell, with the added softness achieved through the oil soaking, allowing the Artisan to engrave the details in a much more refined fashion with a higher level of detail.
It was here that Luang Por Noi introduced a single universal design which has become the classic reference standard of Pra Rahu Amulets by Luang Por Noi; the 'Sema Kwam' shape. The word 'Sema', means the Lotus Petal.Teardrop shaped Temple Monastic Border Monument Image, and the word 'Kwam' means 'upside down'. This is hence similar in shape to the standard 'Pim Sema' shaped coin amulets seen in Thai Amulets, but is reversed to point downwards.
This then became the only model to be carved from then onwards, and despite many other shapes and sizes of authentic Pra Rahu Luang Por Noi amulets being made previously, the Sema Kwam model became the standard accepted model recognised for its inimitable appearance and ease of recognition. And so it came to be, that Luang Por Noi's most collected preferred Pra Rahu amulet is the Pra Rahu Kala Ta Diaw Pim Sema Kwam.
It was only rarely that Luang Por would be able to make and empower Pra Rahu Om Jantr Kala Ta Diaw amulets, because he would only empower them exclusively during the Lunar or Solar Eclipses, depending if the Rahu amulet in question would be empowered for the Yant Suriya Bprapa Solar Eclipse spell, or the Jantra Bprapa Lunar Eclipse spell. Some years there would be no release of Rahu kala Ta diaw if there were no eclipses occurring in the sky.
