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.
Sacred Rian Kanajarn Guru Monk Coin with the Image of the Great Thai Lanna Master Monk Kroo Ba Sri Vichai, sat beneath a tree in meditation on the front face, and prowling tiger on the rear face, in Nuea Tong Daeng Sacred Copper Alloy, released in 2520 BE at Wat Sri Soda, in Chiang Mai.
A highly prized but also highly affordable amulet for the sacred image of the Great Lanna Guru Master Monk Kroo Ba Srivichai, and for the powerful blessings given by some of the Great Lanna Tradition Master Monks of that Era present during the ceremony.
Kroo Ba Srivichai was known as the 'Engineer Monk'. The architectural skill involved in creating the centuries-old chedis and temples that abound in Northern Thailand are a source of wonder in themself. Much of this beauty, however, would have been lost to future generations, but for the dedication and guidance of a man revered by many as the Buddhist saint of northern Thailand, Kroo Ba Sri Vichai.
When Kroo Ba Srivichai ordained as a young Samanera Novice Monk, he surprised even his teachers with his enthusiasm for knowledge, and his impeccable behavior. Within two years, he was ordained as a monk with the name of Siri Wichayo Bhikhu and became known to all as Pra Sriwichai.
Below, the top of the rear face of the coin says 'Nak Bun Haeng Lanna' (Meritorious Saint of the Lanna People), with a tiger prowling, and below, the words 'Wat Sri Soda 2520 BE'
During the following four years, the young monk earned, through his devotion to the care of all who came in contact with him, the title - Kruba - (someone who is generous, compassionate, and thoughtful to the needs of others). Kroo Ba Sri Vichai rose to become abbot of his local wat, and set about designing and building a new temple for the district; the old one having fallen into disrepair.
Kroo Ba Sri Vichai wandered the length and breadth of his district, helping the poor and the sick. Being simple, rural people, however, they revered their young abbot to a degree that led to jealousy and malice among local officials, and within the priesthood itself. False accusations abounded, and on at least two occasions, he was jailed for alleged offences against the community.
The accusations ranged from ordaining novices without his superior's permission, to inciting rebellion among the people of the region. This persecution of Kruba included reducing him from abbot to ordinary monk, and an order was issued that he should be banned from Lamphun, and given no shelter or sustenance by the monks of any wat in the province.
Kruba refused the order to leave, and remained among his disciples. He was then commanded to appear before the Prince of Lamphun to answer the allegations. But, as he made his way to Lamphun City, his small group grew to several thousand strong as it was joined by fellow monks and villagers from throughout the province. Fearing the local police would be unable to control such a crowd of, albeit peaceful protestors, the monk's case was referred to the Prince ruler of neighboring Chiang Mai, for judgement.
It was agreed that Kruba should proceed to Chiang Mai, but with just four of his many disciples to accompany him. On arrival, however, his followers were prevented from accompanying him, and he alone was detained in Wat Sri Don Chai, where he remained for many months. The people of Chiang Mai flocked to the temple with offerings of food and refreshment for the disgraced monk. The case was proving too controversial for any Chiang Mai officials to handle, and with public sympathy growing for Kruba, his case was referred to Bangkok.
The public persecution of the man had become a matter of national importance. Head of the Buddhist monastic order, the Prince Supreme Patriarch, Somdej Pra Maha Samana Jao, would make the final judgement. In the summer of 1920, Kruba was found not guilty, and at the age of 42, still clear of eye and mind but physically frail, he left Bangkok by train for his homeland in the North. When his train pulled into Lamphun station, Kroo Ba Sri Vichai was met by a large crowd of people from across the social spectrum.
It appeared that the rich and powerful had joined the poor in their adulation of the monk. Throughout the years of his public abuse by officials, Kruba never once lost his serenity; remaining calm and dignified. Admiring these qualities, and recalling the monk's talent for restoration, the Prince of Lamphun province invited Kruba to take up residence in Wat Jamathaewee, an ancient temple that had fallen into disrepair.
Accepting the invitation, the monk set about restoring the wat to its former glory, and began a program of reconstruction throughout Northern Siam that would earn him the title of "the developer monk." Within 19 years, Kruba renovated and built 105 old and new temples altogether in the provinces of Lamphun, Chiang Mai, Chiang Rai, Payao, Lampang, Sukhothai, and Taak.
Kruba's work was not confined to the rebuilding of temples. Under his guidance: schools, bridges, government buildings, and roads, most notably the road from Chiang Mai to Wat Pra Thart Doi Suthep, were constructed. Construction on the Doi Suthep road got underway in 1934, and took almost six months to complete 11.5 Kilometers.
Prior to this, none but the hardiest of pilgrims made the five hour climb up the densely wooded mountainside to visit, what is still today one of Thailand's most sacred Buddhist temples. (The Pilgrim's walking path is still in use today by the faithful and those looking for a good workout.)
Five years after the completion of the Doi Suthep road, Kruba fell ill, and was taken back to the village of his birth, Ban Paang, in Lumphun province, where he died in his 61st year. His funeral was attended by thousands; royalty to rural workers came from across the nation to pay homage to a simple farmer's son who grew to become the Buddhist saint of northern Thailand. Kroo Ba Sri Vichai's monument lies at the foot of Doi Suthep beside the road he created, allowing millions of pilgrims and tourists access to Wat Phra That Doi Suthep.
