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.
108 Sacred Wooden Bead Rosary with an 80th Birthday edition 'Rian Kanajarn' Monk Coin attached from the Year 2520 BE, from Lanna Guru Master of Wat Pra Puttabat Tak Pha temple, Kroo Ba Prohmajak
The Sacred Rosary is a traditional Buddhist instrument used for prayers and incantations, but Blesséd Rosaries are also empowered to bring protection, evasive instinct, lucky fortunes, promotion and status, mercy charm, and ward off all evil. This rosary is made from very old sacred ngiw wood, and is a standars lengh for wearing as a necklace, and for praying with as a counting tool to recite rounds of up to 108 prayers or incantations.
The rosary has a 'Rian Kanajarn Guru Monk Coin from 2520 BE attached. It is a common and popular practice of Thai Buddhist Folk in the Northern Lanna Regions to have rosary with an amulet in the image the Kroo Ba Ajarn Guru who blessed the rosary.
The Rian Roop Muean Kroo Ba Prohmajak has
Pra Suprohmaya Thaera (Kroo Ba Prohma Prohma Jakko), or, 'Kroo Ba Prohmajak', of Wat Pra Puttabat Tak Pha, in Tambon Makok, Amphoe Pha Chang, Lampun, was born with the name Porhma Pimsarn, on a Tuesday the 30th of August 2441 BE, which was a full moon of the tenth Lunar Calendar Month, in the Year of the Dog.
HIs Parents were named Mr. Bpeng Pimsarn, and Mrs. Bua Thā Pimsarn.. He was the 7th son of a family of 13 Siblings. It is important to note that some of his Siblings also became Great mastert Monks in their own right, namely Kroo Ba Intr Jak Raksa (Pra Sutamma Yan Thēra), and Kroo Ba Kampira, (Wat Doi Noi).
His parents were Farmers, but were not overly poor, and had enough resources to live without extreme hardships. Kroo Ba Prohmajak lived with Sila (precepts), helping to tend the farm, tilling the land, but refraining from hunting birds and animals. He and his family only farmed the fields, abstaining from breaking the first precept of not killing living beings. The also did not rear pigs, oxen, ducks or chickens to sell at market, abstaining from indirect killing. His parents were good Buddhists and would take the family to sleep at the temple on holy days, and chant prayers and give alms, and meditate.
During his childhood, Kroo Ba Prohmajak's father ordained into the Sangha, and remained ordained until his passing in 2484 BE at the age of 90. When his father ordained, his mother also ordained as a Nun and remained in the temple until she passed away in 2477 BE at age 70.
Luang Phu Kroo Ba Prohmajak was able to learn the Sacred Ancient Lanna type Khom Agkhara Sanskrit lettering at a very young age. He learned the script with his older brother, who had been ordained, learned Wicha, and disrobed to return to the household. He thus taught what he had learned to Kroo Ba Prohmajak.
This was common for children to learn from each other and from their elders, as in those days not many schools were to be found in the countryside, and most people would have to rely on sharing knowledge. Kroo Ba Prohmajak was able to learn the Lanna Agkhgara from his brother to the point where he could read and write it with sufficient proficiency.
The reason for Ordination
In the time his parents were still alive, Kroo Ba Prohmajak would see many Samanera Novice Monks practicing during the family visits to the temple to practice Dhamma.
He noticed their orderly conduct and well trained peaceful manner and purity of precepts, and was filled with faith in the Buddha-Dhamma, and felt highly attracted to the idea of ordination. Kroo Ba Prohmajak had also seen a few of his brothers ordain and saw their achievements, and was filled with faith in the Buddha Sasana.
In the Year 2455 BE, which was just at the end of the first world wartime, the folk of the land and indeed the world were suffering famines and poverty, and there were also terrible droughts and floods interspersed which caused the folk of Lampun to be without enough food and sustenance. Kroo Ba Prohmajak saw many of the youth fleeing to the temples to ordain, some to escape the hunger at home, and others to escape military call-up to the War, and of course the wisest ones, Ordaining to escape the cause of suffering, and attain Buddhahood.
There seemed to be both worldly and spiritual reasons for ordination.On the 14th April 2455 BE, at 5 am, at the age of 15 years old, Kroo Ba Prohmajak approached the Uposatha Shrineroom carrying the saffron robes of a monk to undergo ordination. His brothers who had ordained before him assisted to don the robes, and Luang Phu Kroo Ba Prohmajak looked down at the Gāsāwapat (Thai name for Kasaya saffron dyed robes), which appeared like the victory flag of the Arahants, and felt a very superb and subtle rapture arising within him.
He was filled with Faith and Rapture in the thought that he was supremely lucky to have been able to be born as a Human Being, encounter the Buddha-Dhamma, and Ordain as a Monk, to dedicate his life to Buddhism, and follow the path to Enlightenment.
Once he had ordained, his Upachaya Kroo Ba Ajarn, who was very strict and self attained in the Dhamma Vinaya (keeping the rules of the Buddhist Canon), and exerted influence on Kroo Ba Prohmajak to practice the Silajarn Wat, and restrain the Kilesas, by practicing a well kept and organised regime of practice, and to restrain oneself from outwardly expression of emotion, or views.
Kroo Ba Prohmajak was taught Buddha Dhamma Theory, and shown how to practice meditation and prayer chanting. He would have to inscribe the Kata Chanting in Lanna script on a Sacred Mai Gradan Blackboard, from beginning to end, once every day. This would serve to train him to remember the prayers and the Lanna Agkhara inscription
Kroo Ba Prohmajak looked at the blackboard and the tiny lettering in Lanna he had to read and copy, and began to worry if he would ever be able to memorise them all. But as he began to practice, he found that he was able to finish the inscriptions to fill exactly one full blackboard a day, and gained confidence. He kept the Mai Gradan Sacred Blackboard of Inscription as a Momento.
During his practice, Kroo Ba Prohmajak would always avoid the company of other Monks, even when he would eat, he would eat alone. Because Kroo Ba Prohmajak was still a young Samanera Novice monk, he also studied at the state school, up to the 4th class of primary level.
When he reached the age of 18, he gained his Batchelor of Arts in Dhamma Studies on his own efforts, withiout attending University, because there were no Buddhist Universities in the Province, so he taught himself, and passed the exam. This was an immensely meritorious attainment considering he hardly had any books, just about 3 books on Dhamma Nites and Dhamma Vinijjai
In the year 2459, during the 'Khao Pansa' rainy retreats, a Dhamma University for Monks was opened at Wat Chang Khaw Noi Nuea, a few Kilometers away. Kroo Ba Prohmajak would travel there every day to study and gain knowledge. Once the rainy retreat was over, he moved to stay at Wat Chang Khao Noi Nuea, to further his studies in Dhamma and to learn Wicha.
Below; a very old photograph of Kroo Ba Prohmajak on Almsround
On the 16th January 2461 BE, Kroo Ba Prohmajak had reached adulthood, and ordained up a step from Samanera, to fully fledged Bhikkhu, at the age of 20 years old. He was ordained at Wat Pha Hiang, in Pha Chang, Lampun. Pra Atigarn Gaew Khadtiyo (Kroo Ba Khadtiya) was his Upachaya Ordaining Officer. Pra Ajarn Hon was his Gammawajajarn Prompting Officer, and Pra Ajarn Som Suwinto was his Pra Anusawanajarn Witness. He was given the 'Chāyā' (Monk's Surname) of 'Prohmajako', meaning 'Brahma Chakra' (Cosmic Disk of Brahma).
As soon as he had become a fully fledged Bhiikkhu he began to apply extreme diligence to his practice and his studies. In the year 2462 BE, there was a mass examination for Degrees in Dhamma, and over 100 Monks traveled to try to pass them. 11 monks from Lampun were present, including Kroo Ba Prohmajak. Once the results of the exams came out, it turned out that only two monks of the 100 who had entered, had passed the exam, one of them being Kroo Ba Prohmajak, and the other one being Luang Por Pra Tong Kam, of Wat Chetupon. Kroo Ba Prohmajak was the first monk from Lampun in HIstory to ever pass the exam.
Kroo Ba Prohmajak then asked Pra Maha Nayok for the chance to go and continue studies in Bangkok, but he was unable to get permission to go. He remembered the words of is Kroo Ba Ajarn 'If you love yourself, then you should focus on the Dhamma practice', and Kroo Ba Prohmajak decided he would focus hard on learning from the inner practice of Meditation and Vipassana. He began to travel and maintain restraints of Vinaya throughout, as he wandered and met many great Kroo Ba Ajarn who shared their Wicha and Wisdom.
Some of the more well known Kroo Ba Ajarn he met and received Wicha from were lb Hwan Maha Wano, Pra Kroo Intajako (both his older brothers), Kroo Ba Saen Yanawuti (Wat Nong Ngueak), Kroo Ba Bun Ma Baramee (Wat Gor Muang), Kroo Ba Un (Wat Panich).
As the years passed, Kroo Ba Prohmajak developed his understanding of the Buddha-Dhamma thorugh introspection and contemplative mindfulness, and began to feel dispassion with the world, and the existential question, the impermanence in life, and of life itself, and he became ever more fully focused on what seemed to be the only path. In the year 2464 BE, Kroo Ba Prohmajak asked his Upachaya and his Relatives for permission to leave on Tudong Forest Wandering, to gather experience and deepen his practice of the path, and develop the Wicha which can only be attained with the insights attained iin Tudong Practice.
He received permission, and set off in the direction of Doi Noi mountain near the Mae Nam Ping riverbanks in Chiang Mai, which was about a tweve Kilometer trek through the Jungle. One Samaera came with him (Samanera Un Ruean - later to become Pra Ajarn Luang Por Ruean of Wat Ban Hway). Later on in the Tudong, Luang Por Hwan od Wat Pha Hiang also came along to practice. They all stayed in an old Sala (Pagoda) in the forest together and meditated throughout the nights in the forest, confronting the experiences of Kammathana Vipassana, and Taming their Own Minds and Hearts.
They returned to the temple for the rainy retreat, and then once more left to return to the forest when the rainy retreat was over. From here on. Kroo Ba Prohmajak developed and went on to Tudong throughout many provinces in solitarty as well as with his Kroo Ba Ajarn and co-practitioners, and advanced his abilities, for many tens of years.
After many decades of Tudong, Kroo Ba Prohmajak came to stay at Wat Pha Nong Chedi in Pha Chang , Lampun, which was an abandoned temple since many years. The local folk asked Kroo Ba Prohmajak to remain there for a while to revive the temple back to life, which he did for a period of 4 years.
After this, Kroo Ba Prohmajak went on to Wat Pra Puttabatat Tak Pha, where he stayed for one year. He then wandered onwards to gather experience and seek Wicha, and came to stay at Pha Bpon Mahin forest for one year in solitary. After this, he traveled back to Wat Pha Nong Chedi for a further 2 years.
In 2491 BE he traveled back to stay at Wat Pra Puttabat Tak Pha, and remained there from there onwards. He cared for his devotees (Looksit) like they were his own children, and became highly beloved by the devotees of the temple. Bit Kroo Ba Prohmajak still held his inclination for Tudong in his heart, and would always pass the sry season taking young Samaneras out into the forest to teach the practices to them, and bestow them with this irrepeatable experience of the 13 Tudong Practices, and Kammathana Vipassana.
Kroo Ba Prohmajak was known to never credit some above others, nor to criticise some more than others. In fact, he would not compliment or criticise anybody ever, and would treat everybody with the same loving kindness and compassion. He would always teach with tentative care, slowly revealing the problem without offending, and leading the looksit to understanding the nature and cause of their own problem.
Kroo Ba Prohmajak never gathered material objects or personal possessions around him, and remained a simple monk, who lived with neat and tidy sparseness. He attended to the temple maintenance, the welfare and wellbeing of the Samaneras and Bhikkhus, and the Lay Congregation, with Utmost Diligence.
Kroo Ba Prohmajak wrote various books teaching the Dhamma and Auspicious Living, including; 1. FAQ Questions and Answers of Miscellaneous Problems encounters in the Practice. 2. Book of Proverbs. 3. Dhana Sila Bhavana (Generosity, Precepts, and Practice). 4. Quesntions and Answer Book to the book 'Dhana Sila Bhavana'. 5. Abhinha Pajawekhana. 6. Khmer Saranakom He taught his students to focus on the Sila practice of Moral Conduct and Self Restraint as a base of practice for powerful Samadhi Meditation, which in turn leads to Panya Spiritual Wisdom.
He performed many charitable deeds such as the building of the Rong Rian Pra Pariat Dhamma School for Pali Sanskrit students, the creation of a Vipassana Kammathana practice center, and developed the facilities extending the temple of Wat Pra Puttabat Tak Pha, to make it one of the most important Provincial Temples of Lampun. He received immense reverence from the Samaneras, Bhikkhus and Lay Congregation for his purity and selflessness, and the deeds he performed to ease the sufferings and stress of the local people of Lampun.
Kroo Ba Prohmajak passed away still seated in the meditation posture on the 17th August 2527 BE at 6:00 am at the age of 87 years old. His remains were kept for the devotees to pay respects for three years before he was given a state funeral ceremony and cremation on the 30th January 2531 BE, with HIs Majesty King Bhumiphol Adulyadej and her Majesty Somdej Pra Nang Jao Pra Boroma Rachininath came to inaugurate the ceremony and pay respects.
His Majesty performed the lighting of the Funeral Pyre himself in Honour to Kroo Ba Prohmajak. The remains of Kroo Ba Prohmajak have now transformed into 'Pratat' (Buddha Relic Crystalline Substance), of various colours, which is seen by Thai Buddhist people to indicate that the monk has attained one of the four levels of Enlightenment.
This is what Thai People call 'Arya Sangha', meaning a monk or a practitioner who has attained stream entry or above.
The list of projects and meritorious attainments of Kroo Ba Prohmajak are many and would fill a few pages to recount, but let us say that he constructed and completed a multitude of important projects for lay folk and Buddhist temples, and traveled to teach the Dhamma around the land, giving great teachings which are still remembered and documented for their astuteness, and understandability, and force of truth. HIs teachings would pont the path to Nirodha, the extinguishing of Suffering, and its Causes.
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