In the high-end pantheon of Thai Buddhist amulets, few items command as much reverence as the Pra Khun Phaen Pong Prai Kumarn of Luang Phu Tim Isarigo (Wat Laharn Rai). Today, we are presenting a truly exceptional and rare exhibit: the Blue Khun Phaen 2515 BE Pim Yai. This certificated competition-class amulet represents the absolute pinnacle of the Nuea Khaw Hniaw Sukh (Sacred Sticky Rice) category, enhanced by an incredibly rare light blue jungle vine tincture.
The Alchemy of Sacred Materials
The foundation of this masterpiece is the Pong Prai Kumarn powder, a substance formulated through ancient Khmer necromantic Wicha. Luang Phu Tim instructed his lay disciples to procure specific sacred ingredients, including the skull of a woman who died in childbirth—a spirit known as Tai Tang Klom. Through profound Samadhi and Buddhist meditation, Luang Phu purified this lingering spirit, elevating it to the status of a “Half-Deity, Half-Prai,” capable of rapid worldly intervention while remaining entirely benevolent.
What makes this specific exhibit (SKU 04815) so rare is the admixture of alms rice and sticky rice from the master’s own alms bowl, combined with the rare blue herbal tint (Ya Wan See Fa). This tincture was made from a specific jungle vine and is much harder to find than the more common bronze or white versions.
Technical Markers and Authentication
This exhibit is a Block 2 (Block Tong Hlueang) press. A critical feature for collectors is the Takrut Maha Bpraab (a single large protective spell scroll) inserted into the rear face. Authentic examples with this single large Takrut are significantly rarer than those featuring the twin Takrut Sariga Koo.
Under the eye loupe, the surface reveals a “fluffy” and rich texture—a natural reaction of the Muan Sarn Sacred Powders over decades. The blue tincture has aged into a deep, bone-dry patina that is almost impossible to replicate with modern fakes.
Miraculous Power and Blessings
The blessings of Luang Phu Tim’s Khun Phaen are world-famous for their effectiveness in:
Maha Pokasap: Attracting immense wealth and commercial success.
Metta Maha Niyom: Compelling mercy, charm, and kindness from others.
Klaew Klaad: Protection from deadly accidents and spiritual obstacles.
Maha Saneh: Seductive attraction and professional charisma.
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Certified Authenticity
This exhibit comes with a full Authenticity Certificate from the Associates of Amulets of Siam Thailand. The certificate includes a digital ID that can be scanned to verify the record on the society’s official database, ensuring your investment is 100% genuine.
Note: This amulet includes free express shipping worldwide and a custom handmade waterproof silver casing.
Explore the Luang Phu Tim Collection
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Sacred Hmak Tui Mad Chueak, cord bound lacquered Blessed Areca Nut, from the Great Luang Phu Iam, of Wat Hnang. The Hmak Tui Sacred Areca Nut amulet is one of the top World Famous Classic Pra Niyom Master Class Ancient Amulets from the Great Luang Phu Iam Suwannasarō (2375 – 2469 BE), of Wat Hnang (and Wat Ko Non). Estimated Mid Era Circa 2450 BE
Free Registered Air Parcel Shipping Worldwide is Included with this Amulet. The Hmak Tui is further eghanced in traditional fashion, with magical spellbound ritual cord wrap, with herbal laquer coating. This Hmak Tui is a very rare, but well documented model, which stands out for its classic and easy to recognize ageing characteristics, style of cord wrap, appearance of the lacquer, and of course, the emanation of the magical vibratyory energies imbued within the sacred areca nut amulet, by Luang Phu Iam.
Released in the Era that Luang Phu Iam was already abbot of Wat Hnang, in the decade between 2445 and 2450 BE. The amulet has been coated in Rak Dam Black Herbal lacquer, which was a common practice in Olden days, to preserve amulets and give them a long life. The Sacred Rak Boran ancient lacquer has gathered immense character in its surface appearance over the years, showing the natural aging characteristics, as is expected in that of an authentic Pra Niyom Class Ancient Amulet.
The Hmak Tui is estimated to have been made around 2440 – 2450 BE. Luang Phu Iam made amulets from an early stage, ever since the times he was still following his Mentor Luang Phu Rod, at Wat Ko Non. He began to make amulets long before his famous first edition Pra Pid Ta Yant Yung and Pra Pid Ta Pid Tawarn, which were released at Wat Hnang around 2440 – 2443 BE.
His famous and incredibly expensive Pra Pid Ta Yant Yung/Pid Tawarn were made from metallic alchemical metals, after Luang Phu Iam had moved there as abbot, and were made one by one, in the same method as Pra Pid Ta Wat Tong of Luang Por Tap (No.1 Pra Pid Ta Amulet of all Time).
Luang Phu Iam was a World Famous Master Monk of the previous Century, and maker of the Number 2 Amulet of the Top 5 ‘Benjapakee’ of Pra Pid Ta of all Thai Buddhist History, the Pra Pid Ta. His most famed of all were the Pra Pid Ta Yant Yung and Pra Pid Tawarn amulet.
Luang Phu Iam also made a large variety of other amulets, such as his famous hand carved Pra Pid Ta, many of them being originals from different artisans who hand carved them from various sacred woods, ivory, and other materials.
Luang Phu Iam is the No.2 Master of all History, renowned for Pra Pid Ta Amulets, and his Rare and Powerful First Edition 2467 BE Monk Coin, which fetches extremely high prices in auctions (Circa 100 Thousand Dollars).
Pra Pāwanā Gosol Thēra (Luang Phu Iam Suwannasārõ)
Luang Phu Iam was a born on Friday the 7th October 2375 BE. Luang Phu Iam was born a Citizen of Bang Khun Tian, whose household lived on the banks of the Klong Bang Hwa Canal, behind the temple of Wat Hnang. Luang Phu Iam was born during the reign of His Majesty Prabat Somdej Pra Nang Glao Jao Yuu Hua King Rama 3.
Luang Phu Iam was given the birthname of ‘Iam’ and his surname was ‘Tong U’. The devotees of Wat Hnang temple did not call him Luang Phu Iam, rather, preferred to call him ‘Luang Por Phu Tao’. People in General, and the collectors of the amulet appreciation societies like to refer to Luang Phu Iam as ‘Luang Por Wat Hnang’. His father and mother’s names were Mr. Tong, and Mrs. U, with the surname ‘Tong U’.
Luang Phu Iam’s family were market gardners, and were relatively prosperous. At the age of 9 years old, Luang Phu Iam was taken to the temple of Wat Hnang, to learn to read and write, and practice Khom Agkhara, under the tutelage of his first mentor, Luang Phu Rod, then Vice Abbot of Wat Hnang.
In the year 2387 BE, Luang Phu Rod then began to teach him Wicha Akom Buddha Magic and also to teach him in the Pali Sanskrit scripts, and the Khom Agkhara used for Magical Inscriptions. At the age of 11, in the year 2386 BE, Luang Phu Iam also went to study Pali Sanskrit with Pra Maha Yim at Wat Bovornives Voraviharn.
After he finished his studies with Pra Maha Yim, Luang Phu Rod then went to practice under the tutelage of Pra Pidok Gosol (Luang Por Chim), at Wat Liab. Thereafter, he returned to Wat Hnang, and ordained as a Samanera Novice Monk, and studied the Dhamma in his original place of learning at Wat Hnang. Luang Phu spent many years focused on study and practice, for about one decade, until the year 2394 BE.
Luang Phu was now coming of age where he should ordain from Samanera to become full status of an adult Bhikkhu, and had to go to the Royal Sanam Luang to take his Pali Sanskrit exams, which were at that time, done orally, answering in front of the teacher without any written questions to answer. Luang Phu did not pass the test. Because of failing his Pali exam, Luang Phu decided to disrobe and go to help his parents and relatives at home.
But Luang Phu only managed to remain a layman for three years, and his true calling became evident, and Luang Phu returned in the year 2397 BE to Re-Ordain as a Bhikkhu in the Buddha Sasanā at Wat Jom Tong, at the age of 22 years old.
Luang Por Gerd was his Upachaya Ordaining Officer, and gave Luang Phu Iam the Ordained Name of ‘Suwannasaro’. His Pra Gammawājājārn was Pra Tamma Chedi (Luang Por Jeen), with Pra Pawanā Gosol Thēra (Luang Phu Rod) as his Prompting Officer.
Once he had Re-Ordained again, Luang Phu Tao (Luang Phu Iam) went to stay at Wat Nang Nong, which was across the other side of the path to Wat Nang Nong. Here he continued his written studies of the Dhamma and Sorcery Grimoires, and Mastery of various Wicha, in the Samnak of Luang Por Jeen, with supplementary tuition from Pra Sangworn Wimol (Luang Por Hmen).
This time Luang Phu Iam went to finish his exams once more at Sanam Luang, and passed with flying colours. The ordained professor of Pali who was examining him, then said he had given very good translations, and invited Luang Phu Iam to come and practice at the same Samnak.
Luang Phu Iam however, refused, and continued with his usual trajectory. He then focused deeper on his practice of Vipassana Mindfulness Practice, and Puttakom (Buddha Magic) with Luang Phu Rod (who was now abbot of Wat Nang Nong).
Some time after the passing of his Mentor Luang Phu Rod, in the year 2441 BE, Luang Phu Iam was called upon by his Majesty King Prabat Somdej Pra Julajom Glao Jao Yu Hua (Rama 5), to become the abbot of Wat Hnang, and perform the duty of its maintenance and further development.
Luang Phu Iam proved to be a Great Abbot, and diligently restored and developed the temple and its facilities. Luang Phu Iam was a highly favoured Monk of His Majesty King Rama 5, and was more often than not always requested to attend the most important Blessing Ceremonies, and Buddhist Rituals of the Royal Palace. His name ‘Pra Pawana Gosol’ was bestowed upon him by his Majesty the King, at the time he was given the charge of Wat Hnang temple.
Luang Phu Iam then spent 27 Years working selflessly for the temple and devotees of Wat Hnang, for another 27 years, until his passing on the 26th April 2469 BE, at the age of 94.
LP Iam’s Pra Pid Ta Yant Yung metallic amulet, is equally highly regarded as top five, and revered for its Klaew Klaad Kong Grapan Chadtri Maha Ud power, and seen as the equal to the famous Pra Pid Ta Rae Bang Phai, and the Pra Pid Ta Wat Tong, and the Pra Pid Ta Pim Tapap of Wat Sapan Sung.
It can be seen from historical documentation, that Luang Phu Iam followed the footsteps of of Luang Phu Rod, in the same way that Somdej Pra Puttajarn (Dto) Prohmrangsri of Wat Rakang Kositaram had followed in the footsteps of his Mentor Pra Sangkarach (Sukh Gai Thuean). Luang Phu Iam hense masters the various Wicha with his diligence and unquestioning service to Luang Phu Rod as his Mentor.
This comparison is also extendible to the amulets of both Masters, just as Somdej Pra Puttajarn (Dto) Prohmrangsri learned the Wicha Pra Somdej from Somdej Pra Sangkarach Sukh (maker of the Pra Somdej Arahang Benjapakee Amulet), so, in turn, did Luang Phu Iam make powerful Pra Pid Ta and Pra Pid Tawarn amulets, in the same Dtamra (formula) of his Mentor Luang Phu Rod.
The third Comparison between the two Monks, reveals that both Somdej Pra Puttajarn (Dto) Prohmrangsri and Luang Phu Iam managed to attain the same fame and reverence as their Mentors, and their amulets became equally reputed for their magical power.
Luang Phu Iam created the same style of imagery as Luang Phu Rod for both kinds of Pid Ta amulets, his Bia Gae, Look Om, and Hmak Tui, and his Wicha is so equal in power to that of Luang Phu Rod, that one will often seen devotees collecting the amulets of both masters with equal fervency. It is not uncommon to see a high-end collector wearing a Luang Phu Iam amulet alongside one from Luang Phu Rod on the same necklace.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
Kanha Jali Loi Ongk Sattuette,’Pim Hua Gleung Niyom’ (preferred pointed head model), in smaller Pim Lek version, released 2491 BE with Blessings by Luang Por Chaeng, Luang Por Jong, Luang Por Chuan, and Luang Por Phueak, of Wat Molee. The Kanha-Jali amulet (Ganha-Chali), is in the form of Prince Jali and Princess Kanha as children, embracing each other shoulder to shoulder.
The image radiates the potent energy of Metta Maha Niyom Mercy Charm. Kanha and Jali were born to the Royal Prince Vessantara (a previous life of the Buddha), and their story, is to reveal the profound generosity and sacrifices made by the Buddha, on the path to enlightenment.This amulet, is usually catalogued within the pantheon of amulets of LP Chaeng, despite the collaborative ceremony.
The story of Prince Vessantara’s last incarnation plays a significant role in the Wicha for this amulet, Thai Buddhism. In this tale, Jali and Kanha, were the son and daughter of Prince Vessantara and Queen Maddi. Eventually, the generous Prince Vessantara gives away his children to the Brahmin Jujaka as part of his ultimate act of generosity before attaining Buddhahood.
In the tale of Vessantara, part of Buddhism’s revered Jataka stories, Kanha and Jali play a central role in their father’s pursuit of Dhāna Paramī—the tenth and culminating perfection required for attaining Buddhahood. Their father faced the challenging decision of giving away his own family to the greedy Beggar Jujaka, (‘Choo Chok‘ in Thai). Jujaka, a Brahmin from a distant village, heard tales of Prince Vessantara’s unparalleled generosity and selflessness.
Jataka tales are especially important in Theravada Buddhism, more than other traditions.
Intrigued by these stories, he set off to find the prince and test the limits of his benevolence. As Jujaka arrived at the secluded wilderness where Vessantara resided with his wife Maddi and their two children, Jali and Kanha, he marveled at the austere surroundings. Approaching Vessantara with humility, Jujaka revealed his desire, “O benevolent prince, I have traveled far seeking a gift from someone as virtuous as you. Grant me the extraordinary boon of receiving your children, Jali and Kanha, into my care.” The words hung in the air, creating an undeniable tension.
Vessantara, torn between his commitment to unconditional giving and the natural instincts of a father, hesitated. Maddi, sensing the internal struggle, clutched their children protectively. The surrounding forest seemed to hold its breath as Vessantara grappled with the monumental decision.Finally, after a heavy pause, Vessantara spoke with a heavy heart, “Brahmin, I am bound by my principles of generosity.
Prince Vessantara gives away the State Elephant to the Brahmans
If this is your earnest request, I shall fulfill it, though it pains me deeply.” The weight of his words echoed through the wilderness. As Jujaka took custody of Jali and Kanha, the atmosphere shifted from serenity to sorrow. Maddi, with tearful eyes, whispered words of reassurance to her children.
Vessantara, suppressing his emotional turmoil, maintained composure, realizing that this act of unparalleled sacrifice was a crucial step on his path toward enlightenment. Jujaka, with the children in tow, disappeared into the depths of the forest, leaving behind a somber silence. The echoes of Vessantara’s sacrifice lingered, setting the stage for the unfolding of a profound narrative on the virtues of selfless giving and the spiritual journey toward Buddhahood.
As Kanha and Jali questioned their father’s choice, Prince Vessantara explained the profound purpose behind this act of supreme generosity. Giving away one’s own family represented the final and most challenging step in achieving the perfection of Dhāna Paramī. Kanha and Jali, understanding the greater purpose, willingly accepted their fate as slaves to Jujaka, supporting their father in completing this ultimate act of selflessness.
The Kanha Jali Loi Ongk Statuette, infused with Metta Maha Niyom, stands as a powerful reminder of the unwavering spirit of generosity and compassion that defined Prince Vessantara’s journey towards enlightenment.
This sacred amulet, mostly attributed within the pantheon of amulets of Luang Por Chaeng, was actually blessed by various Great Monks in unison. Originally commissioned by Pra Luang Por Kloy, the abbot of Wat Bang Kra Nok, Nonthaburi Province.
The first model was released in the year 2491 BE. During the consecration ceremony, Pra Kloy, along with other respected monks, invoked blessings, making it a powerful and sought-after amulet. The Kanha Jali is renowned for its remarkable efficacy, believed to bring prosperity, charm, and success to its bearer. The amulet is imbued with a Magical Kata Spell which contains the sacred chant: Chaalee Ganhaa Maa Laew Hrueyang Sangkadtang Lokawituu. This Kata is to invoke blessings and communication between the amulet and its wearer, and should be used when performing Bucha or asking for blessings, and daily to empower the amulet before wearing.
Devotees who have experienced success often choose to encase the amulet in gold. It is believed that successful ventures and accomplishments are likely when this practice is followed. This statuette is not only a treasured amulet with historical and religious significance, but also a symbol of compassion, generosity, and the pursuit of enlightenment in the story of Prince Vessantara.
Here is a Basic Breakdown of the Thai Jataka Tale;
1. Prince Vessantara, known for his extreme generosity, gives away everything he owns, including a magical white elephant that brings rain.
2. The kingdom suffers without the elephant, and Vessantara is banished with his wife, Maddi, and their children, Kanha (daughter) and Jali (son).
3. A cunning beggar named Jujaka demands Vessantara’s children as slaves.Despite the pain, Vessantara, determined to practice perfect generosity, gives his children away. The children are eventually rescued by the king, Vessantara’s father, who recognizes them.
4. The story emphasizes the importance of generosity in Buddhism, even if it comes at a great personal cost.
5. There are many variations of the tale depending on the region. In Thailand, for instance, the story of Vessantara is a popular festival (Jataka tales are especially important in Theravada Buddhism).
6. Prince Vessantara, known for his extreme generosity, gives away everything he owns, including a magical white elephant that brings rain.
7. The kingdom suffers without the elephant, and Vessantara is banished with his wife, Maddi, and their children, Kanha (daughter) and Jali (son).
8. A cunning beggar named Jujaka demands Vessantara’s children as slaves. Despite the pain, Vessantara, determined to practice perfect generosity, gives his children away. The children are eventually rescued by the king, Vessantara’s father, who recognizes them. The story emphasizes the importance of generosity in Buddhism, even if it comes at a great personal cost. There are many variations of the tale depending on the region. In Thailand, for instance, the story of Vessantara is a popular festival.
The Vessantara Jataka, considered one of the most significant stories in Thai Buddhist literature, narrates the final and tenth life of Prince Vessantara before his incarnation as Siddhartha Gautama, who would later become the Buddha. The tale emphasizes the perfection of generosity and self-sacrifice. Here is a summary:
Key Events:
Vessantara’s Generosity: Prince Vessantara was known for his extreme generosity, which led him to give away anything asked of him. His charitable acts gained immense popularity and admiration.
The Gift of White Elephant: Vessantara’s father, King Sanjaya, became concerned about the prince’s habit of giving away possessions. To prevent potential issues, Vessantara gave away a magical white elephant meant for royal rain ceremonies. This act angered the people, leading to his exile.
Life in the Wilderness: Vessantara, along with his wife Maddi and their two children, Jali and Kanha, lived in the wilderness, where he continued to practice generosity. However, circumstances led to their separation.
Jujaka’s Request: The family encountered a Brahmin named Jujaka, who, learning about Vessantara’s generosity, approached him requesting the gift of his children. Vessantara, upholding his commitment to give anything asked, reluctantly agreed.
Suffering and Return: The children, Jali and Kanha, were taken by Jujaka, leading to immense suffering for the family. Eventually, the hardships and divine intervention revealed Vessantara’s true identity. The family was reunited, and Vessantara returned to his kingdom.
Moral of the Story: The Vessantara Jataka illustrates the perfection of generosity (Dāna) as an essential quality on the path to enlightenment. Vessantara’s unwavering commitment to giving, even at the cost of personal sacrifice and the well-being of his family, underscores the selfless nature of true generosity. The tale teaches that the journey towards Buddhahood involves overcoming attachments, practicing unconditional giving, and embodying compassion for all beings. The moral encourages individuals to cultivate the virtue of generosity as a means to attain spiritual enlightenment and benefit others.
Luang Por Chaeng, Silapanya, born on December 18, 2428 BE, was ordained as a Samanera Novice Monk at 12 and became a fully ordained Bhikkhu Monk at 20. A notable figure in Thai history, he served as the second abbot of Wat Bang Pang in Nontaburi, Bangkok, succeeding Luang Por Pra Atigarn Jaroen. Renowned as a Pra Gaeji Ajarn Master Monk during the Second World War, Luang Por Chaeng was a highly respected exponent of Vipassana Kammathana practice, attracting devotees nationwide. His expertise extended to empowering amulets, making him a sought-after participant in significant Buddha Abhiseka ceremonies, including those for the Thai Military’s magical protective items. In the era of the second world and Indo-China wars, Luang Por Chaeng, along with other revered monks, stood out for their magical prowess. Notable among them were Luang Por Jong of Wat Na Tang Nork, Luang Por Jad of Wat Bang Grabao, and Luang Por Opasi.
During the Indochina War, a ceremony was conducted to empower protective items for the Thai Military, including Pha Prajiad Sipsee Pan Tong by Luang Por Chaeng. The consecrated items, worn by soldiers, became legendary for rendering them impervious to bullets, earning the Thai Military the moniker ‘Taharn Phi’ (Ghost Soldiers) by the French Military. Luang Por Chaeng inherited Wicha from esteemed Kroo Ba Ajarn, such as Luang Por Parn of Wat Bang Nom Kho, Ph Khai of Wat Cherng Lane, Luang Phu Chay of Wat Panan Cherng, Pra Kanajarn Say (Luang Por Say), Luang Phu Sukh of Wat Pak Klong Makham Tao, and Luang Por Jong of Wat Na Tang Nork. Devotees sought Luang Por Chaeng for blessings, amulets, and healing. He welcomed all requests and, for those aspiring to learn his Wicha, emphasized moral development and meditative skills before revealing the secrets of incantations.
With influence from Luang Por Parn, Luang Por Chaeng’s amulets, particularly the Buddha riding animal models, gained popularity. He crafted a variety of amulets, including Monk Coins, Pha Yant Tong Yantra Flags, Sai Sek blessed sandgrains, Pra Kring, Pra Chaiyawat Loi Ongk Statuettes, and Pra Sivali metallic Loi Ongk Statuettes.
In 2484 BE, Luang Por Chaeng released powerful amulets to protect devotees during wartime. These amulets became a world famous historic edition, and were distributed for free during a large ceremony attended by numerous devotees. Luang Por Chaeng passed away peacefully on July 26 (some say 22nd), 2500 BE, at the age of 72. His legacy endures through his teachings and the amulets he created, cherished by those seeking protection and blessings in Thai Buddhism.
A truly rare, certificated authentic, and the most ancient, top class close to Bicentennial amulet (almost 200 years), and a ‘first lineage-master’ amulet, estimated made between the years 2395 and 2418 BE (Pre 1797 C.E.), and individually personalized exhibit, covered with red lacquer from the Originating Master of the Wicha Bia Gae of Wat Klang Bang Gaew, a certificated authentic antique ancient exhibit of the Bia Gae of Luang Pu Tong, of Wat Klang Bang Gaew, the Master who transmitted the Wicha further on to the Great Olden days master and his first apprentice, Luang Pu Bun. The Bia Gae of Luang Pu Bun are in themselves considered top 5 Bia Gae, but one must consider the fact that hardly anybody except the niche collector, devotee of LP Tong and the Lineage Masters of Wat Klang Bang Gaew.
LP Bun, his apprentice, is much morer well-heard of both in Thai and Foreign circles. LP Bun Had two main Kroo Ba Ajarn, namely Pra Palad Tong (the creator of this most ancient amulet), who taught LP Bun Wicha Bia Gae, as one of two mentors, the other, was the Great Pra Palad Parn, who taught the great LP Bun the Wicha Jinda Mani Mont, for Ya Wasana Jinda Mani powders), covered in red ancient herbal lacquer, and inscribed with hand made Khom spell inscriptions, of the immortally famous Bia Gae Cowrie Shell Alchemical Mercury filled Talismanic Amulet of the Master of this Wicha, the Great Luang Phu Bun, of Wat Klang Bang Gaew.
The Bia Gae being perhaps one of the early era and known to be powerful, is an extremely Rare Amulet of the Pra Niyom Master-Class of the Pantheon of Luang Phu Bun, of Wat Klang Bang Gaew, in Nakorn Pathom, especially for its highly recognised inscription visible through the gold leaf. The Bia Gae is a Cowrie Shell Animist Charm for Healing, Prevention of Poverty, and solution to all problematic obstacles in life, including Black Magick Curse Protection, Wealth Increase to Ward off Poverty, and Good Health.
The Bia Gæ (sometimes written “Bia Kae”) is a traditional Thai protective amulet made from a copper‑plated “shell” (the bia). It is created by a line of senior monks from Wat Klang Bang Gaew (formerly Wat Kongkaram). The craft has been handed down for many generations, beginning with Luang Pu Thong, the teacher of Luang Pu Bun, and continuing through Luang Pu Perm, Luang Pu Bai, Lu Pu Juea, and then Pra Ajarn (Kong) Sanya. Because the method is preserved in a small, secretive lineage, authentic Bia‑Gæ from this temple are now extremely rare and command high prices.
2. The Lineage of Masters
Monk (Thai name)
Position
Approx. Period
Notes
Luang Pu Tong (Wat Klang Bang Gaew)
First known master of the craft
Early 20th c.
Teacher of Luang Pu Bun
Luang Pu Bun (Wat Klang Bang Gaew)
Main exponent, popularized the amulet
Mid‑20th c.
Produced many Bia‑Gæ for laypeople
Luang Pu Perm (Wat Klang Bang Gaew)
Continued Luang Pu Bun’s method
Late 20th c.
Same potency as his predecessor
Luang Pu Bai (Wat Klang Bang Gaew)
Received the technique from Luang Pu Perm
Late 20th c.–early 21st c.
Served as the bridge to the current master
Luang Pu Juea (Wat Klang Bang Gaew)
Current holder of the secret method
Present day
Works together with Luang Pu Perm when filling the amulet
Only these three monks (Luang Pu Bun, Luang Pu Pherm, and Luang Pu Juea) are known to have received the full transmission. Their Bia‑Gæ are now highly prized by collectors and devotees.
3. Materials & Requirements (as explained by Luang Pu Bun)
One Tael (≈ 1 lb) of elemental mercury – considered a sacred substance.
A “shell” (ho bia) – a small, hollow copper‑plated container.
32 tiny “fangs” (sui) – the number must be counted precisely.
A flat lead sheet – sometimes a piece of red cloth is added.
A tray, incense, candles and flowers – for the offering ceremony.
The seeker who wishes to obtain a Bia‑Gæ must bring all of the above items to the monk after the monk has completed the morning or evening ubosot (ordination hall) rites.
4. The Ritual Process (as performed by Luang Pu Bun)
Consecration of the mercury – the monk invokes the Buddha‑Veda and blesses the mercury.
Filling the shell – the blessed mercury is poured into the ho bia, then the 32 fangs are inserted and the opening is sealed with the lead sheet (or the red cloth).
Further chanting – the monk recites additional Pali verses while the amulet is still in the temple.
Encasing in lead – the sealed shell is wrapped in a thin layer of lead together with Buddha images from the temple, then returned to the monk for a second inscription of sacred numerals (the yantra).
Final consecration – the amulet receives one more blessing and the monk writes the final akhar (protective characters).
Delivery to the devotee – the finished Bia‑Gæ is handed back to the requester. The owner may then have a monk thread the amulet with a cord of his choosing (often rope, silk, or rattan); the cord is believed to increase durability.
5. Continuation after Luang Pu Bun
When Luang Pu Bun passed away, his disciple Luang Pu Pherm inherited the complete procedure and produced Bia‑Gæ using the same formula, preserving the same level of potency.
Later, as Luang Pu Pherm grew older, he passed the knowledge to Luang Pu Bai, who became the next “master of the Bia‑Gæ”.
Today, Luang Pu Juea works closely with Luang Pu Pherm; when the mercury is poured into the shell, Luang Pu Juea applies the lead covering and performs the final inscription and blessing.
6. Purpose & Buddhist Merit of the Bia‑Gæ
Protection from spirits, demons, and sorcery (khwan‑phii, khui‑phii).
Shield against “forest fever”, poisonous herbs, and harmful substances (e.g., insect venom, poisonous plants).
Neutralises black magic, curses, and malicious intent from both human and supernatural sources.
Strengthens the wearer’s mental clarity and guards against ignorance and delusion.
Because the mercury is regarded as a sacred element in Thai esoteric tradition, the amulet is said to carry strong Buddhist merit (puñña). Practitioners use it for personal safety, health, and success in business, politics, or any competitive field.
7. Suggested Use & Prayers
Preparation – set a small altar with holy water, a Buddha‑image or Phra Phuttha (e.g., Phra Phuttha Rakhsa), red flowers, incense, candles, and a offering of rice, sweet foods, and medicinal herbs.
Recitation – chant the Three Refuges and Five Precepts, then invoke the Buddha‑Veda while placing the Bia‑Gæ on the altar.
Specific petitions (examples from oral tradition):
For protection against disease, poison, and poison‑induced madness.
To ward off evil spirits that cause hallucinations, nightmares, or disturbances.
To secure success in battles (literal or metaphorical), politics, business, or examinations.
To protect families, especially children and the elderly, from harmful influences.
The amulet can be worn around the neck, carried in a pocket, or placed in a vehicle, home, or workplace. Many believers keep several Bia‑Gæ and position them according to the direction of potential threats (e.g., front for overt enemies, rear for hidden foes, right side for royal patrons, left side for feminine influences, etc.).
8. Historical Background of Wat Klang Bang Gaew
Original name: Wat Kongkaram (Temple of the “Kongka” Tree).
Architectural evidence: The ubosot, viharn, and stone Buddha images suggest an Ayutthaya‑period origin, later restored repeatedly during the early Rattanakosin era.
Artistic highlights: Early‑Rattanakosin wall paintings inside the ubosot display high craftsmanship.
Literary reference: In Sunthorn Phu’s Nirat Phra Phuttha, the poet describes the temple’s splendor:
(Translation: “When looking toward Bang Gaew one sees no glass, only the tangled roots of the sacred Kongkha tree; a great temple stands near the Saraburi river, its lofty spires touching the sky, and the monk’s dwelling rests beneath a steep cliff, protected by the shade of takian trees.”)
Renaming: In 1922 (B.E. 2465), during the tenure of Luang Pu Boon, the Supreme Patriarch Somdet Pra Wachirayan Voras, recognizing the temple’s location at the mouth of the Khlong Bang Gaew, officially renamed it Wat Klang Bang Gaew (Middle Bang Kaeo Temple).
Neighbouring temples: It shares borders with Wat Mai Suphadit (south) and Wat Tuk Tata (west).
9. List of Abbots (as far as records allow)
“The Master of the Building” – name unknown; early patron who erected the first shrine.
Pra Palad Thong – died ~1915 CE (B.E. 2458); served roughly 40 years.
Pra Atikarn Jaeng (called “Luang Pho Gae”) – died ~1925 CE (B.E. 2468).
Pra Phuttawittī Nayok (Luang Pu Boon Khan‑tcho‑ti) – abbot 1886–1935 (B.E. 2429‑2480), 49 years.
Pra Palad Loh – acting abbot for 4 years (mid‑1930s).
Pra Phuttawittī Nayok (Pherm Punyawatsano) – abbot 1939–1973 (B.E. 2482‑2526), 44 years.
Pra Palad Bai (Kun Wiro) – acting abbot until 1973 (B.E. 2526).
Pra Kru Sirichai Kanarak – current abbot (as of 2025).
10. Buddhist Merit & Modern Appeal
The Bia‑Gæ from Wat Klang Bang Gaew is reputed for:
Great “metta” (loving‑kindness) and “karuṇa” (protective) merit – believed to bring safety, health, wealth, and career advancement.
Strong “kamma” (karma) power, making it popular among businesspeople, government officials, military personnel (especially those serving in the three Southern border provinces), teachers, doctors, entertainers, athletes, and ordinary folk who seek any competitive edge.
Because authentic pieces are scarce, their market price is high, but many devotees consider the investment worthwhile for the long‑term spiritual and material protection they provide.
11. Concluding Note
The Bia‑Gæ of Wat Klang Bang Gaew embodies a living tradition that intertwines Thai esoteric Buddhism, local folk belief, and a carefully guarded monastic lineage. Its creation involves a precise combination of sacred materials, ritual chanting, and the hands of monks who have inherited a secret method for over a century. Whether viewed as a religious talisman, a cultural artifact, or a collector’s item, the amulet continues to hold a respected place in Thai spiritual practice today.
In truth, the Bia Gae helps health in more than just its Sacred Healing magic, for it also Prevents Poverty, allowing us to afford the necessary medicines and healthy lifestyle. Good health can also only be maintained, when one has all the necessary requisites, and in this day and age, money is a daily requisite, and one cannot have good health if attacked by black magick, or sorcerous curses. To use and ensure the effectivity of the Bia, it should be carried with you always and you should speak to it within your heart and connect with it, until you feel one with it. Then you should be able to feel the vibrations, protective or passive stance it takes when others approach. Bia Gae can be used as a magical ritual tool, to make Holy Prayer Water and use the water to wash wounds, and even drink. This is also a good remedy against ‘Ya Sang’ – Black magic curses which have been applied by putting magic into someone’s food, a kind of spiritual ‘blood poisoning’. Hence, the Bia Gae works against all obstacles which can slow down your progress.
The Bia is at best worn on a waist cord and slid around for different purposes, rather like the Takrut Maha Ruud; Wearing the Bia Gae to the front (on a waist cord or necklace) will protect if entering into battle, war or conflicts. To escape from, evade and protect against Enemies or those who Pursue You, wear the Bia Gae facing to the Back. For Metta and Mercy from Superiors, Job interviews, or Legal cases, wear to the right flank. For Maha Sanaeh Charm and Enchantment to charm Lovers and be convincing in Business Talks, wear the Bia Gae to the left flank.
Free Express Shipping Worldwide is Included with this amulet. Luang Phu Bun was one of the Top Master Guru Monks of Thai Buddhist History in both Patipata (Dhamma Practice), as well as for his Magical Prowess in Amulet making, Puttasart, and Saiyasart (Occult Sorcery and Buddha Magic). Luang Phu Bun’s amulets, grace the pages of almost every famous catalog and amulet magazine in the High End Collector Publications, and are among the highest priced ranging from many hundreds of dollars for the most commonly found amulets, to hundreds of thousands of dollars for his rarest amulets.
A Centenarian Amulet of Immense Value for the Sacred Powerful Blessings of the Great LP Bun, and Rarity as an Ancient Amulet of Master-Class Status, as well as for being a masterpiece of antique magical heritage and Buddhist Historic importance.
Apart from Parort Mercurial Alloy, a highly unknown fact is that the Wicha Bia Gae of Wat Klang Bang Gaew, uses a very Special Herbal and Magically Empowered Ingredient, Nuea Khee Nok Khao Bplao (Thick Billed Green Turtle Dove Faeces – considered to have Magical Properties), and Nuea Wan (Herbal Extracts and Pollens).
The famous Pong Ya Wasana Jinda Manee, and Pong Khamin Sek Muan Sarn Powders (also known as ‘Pra Ya Horm’), carry legendary status for their immensely powerful magical properties. These are two very Sacred Powders within the Dtamra, with Pong Khamin Sek
having a pungent aroma, with Powers of Protection and Wealth Increase, and the legendary Pong Ya Wasana Jinda Manee having an aromatic Sacred
Powder, which uses of course the famous ‘Ya Wasana (‘Wasana’ meaning Lucky Fortunes). Ya Wasana Jinda Manee, and Khamin Sek Sacred Cumin powders, are the most famous Muan Sarn of all.
Kata Bia Gae
Suggested Use and Prayers
Set up a small altar with holy water, a Buddha image or Phra Phuttha (e.g., Phra Phuttha Rakhsa), red flowers, incense, candles, and an offering of rice, sweet foods and medicinal herbs.
Recite the Three Refuges and the Five Precepts, then invoke the Buddha‑Veda while placing the Bia‑Kæ on the altar.
Specific petitions (derived from oral tradition) may include:
Protection from disease, poison and madness.
Defense against evil spirits that cause hallucinations, nightmares or disturbances.
Success in battles (literal or metaphorical), politics, commerce or examinations.
Safeguarding families—especially children and the elderly—from harmful influences.
The amulet can be worn around the neck, kept in a pocket, or placed in a vehicle, home or workplace. Many believers keep several Bia Gæ, and position them according to the direction of possible threats (e.g., front for overt enemies, rear for hidden foes, right side for royal patrons, left side for feminine influences, etc.).
The Pra Pid Ta Hlang Baeb of LP Kaew, Wat Kruea Wan temple, in white powders, is a very rare model, and a truly remarkable and classic exhibit, widely regarded as the number one amulet of the esteemed monk, Luang Por Kaew, of Wat Kruea Wan (formerly of Wat Pak Tale). This ancient amulet, created and empowered by the Great Ancient Sorceror-Monk of Olden Days, Luang Por Kaew, is a a legendary amulet that has attested to his exceptional skills and mastery in the art of amulet-making. The Pra Pid Ta is made from a unique blend of sacred powders, known as Nuea Pong Wised, composed of 5 special magical Yantra Powders (Bpathamang, Puttakun, Trinisinghae, Ittijae, Maharach).
.One particularly striking feature of this amulet is the concave indented Pid Ta on its rear face, which is a hallmark of Luang Por Kaew’s work. This intricate detail, along with the slender arms and perfectly detailed relief of the Buddha image, creates a sense of depth and character that is truly captivating. Luang Por Kaew created this masterpiece during his time as a monk in Chonburi Province, around the year 2365 BE. This was a significant period in Thai history, as Pra Jao Thaksin Maharaj was leading the effort to restore Siam to freedom from invaders. The Pra Pid Ta Hlang Baeb Wat Kruea Wan is not only a beautiful and well-preserved example of Luang Por Kaew’s work, but also a tangible piece of Thai history that speaks to the enduring power and significance of Buddhist amulets
The amulet radiates a captivating glow, enhanced by the unique ‘Nuea Graeng’ marbling effect. This is a result of the sacred Muan Sarn powders, which contract and dry over time, creating distinctive surface cracks. This particular Buddha image showcases intricate details, a slender build, and a high level of craftsmanship, making it a fine specimen of the Pra Pid Ta Luang Phu Kaew. The amulet’s powerful sacred clay composition is known for its Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap properties, attributed to the esteemed monk known for his world-class mastery.
An all time Pra Niyom High End Classic Ancient Amulet, renowned for its power and status from Luang Phu Gaew, who first began his legendary of Wat Pak Tale in Petchburi (Later moved to Wat Kruea Wan in Chonburi). The Pra Pid Ta of Luang Phu Gaew of ancient fame comes with free express shipping. The Pra Pid Ta of Luang Phu Gaew is widely regarded as the number one Pidta amulet of all time by devotees of the Chonburi Lineage Master Amulet Collector Scene, as well as by those who are devoted to the Petchburi Masters. This amulet is a true Master Class piece, and its rarity is such that it is incredibly difficult to encounter in the present era.
Free Express Shipping is included with this item. Apart from being so highly regarded for their powerful Metta Maha Niyom and Maha Lap, of the highest power of all Pid Ta, the Pid Ta of Luang Phu Gaew are considered to be the top Pra Pid Ta amulet in Thailand, which carries one of the highest prices within its Genre.
The Pra Pid Ta Luang Phu Gaew is a truly exceptional amulet, one that is held in the highest regard by collectors and devotees of Thai amulets. Its reputation is such that when it changes ownership, it is often considered “news” within the amulet community. This is true whether the amulet was crafted during Luang Phu’s time at Wat Pak Tale, or after he moved to Wat Kruea Wan.
This truly ancient amulet is one of the extremely rare amulets of the Pra Niyom Master Class category of Both Petchburi and Chonburi Masters, and has a cult collectorship following in the Wongarn Pra Niyom Sai Chonburi and Sai Petchburi (Chonburi and Petchburi Province High End Collector Scene). The exclusivity factor of this amulet is indescribably high, and coming from the both Chonburi and Petchburi Provincial Collector scene only serves to evidentiate it as a High Class and Ultra rare Pra Niyom Master Class Amulet of ancient times. One of the reasons for the Pra Pid Ta’s enduring popularity is the powerful and protective qualities it is believed to possess. The amulet is said to offer Kong Grapan (protection against sharp objects), Klaew Klaad (protection against deadly accidents), Metta Mahaniyom (charm and popularity), and Maha Lap (luck and prosperity) to the wearer. These qualities, combined with the amulet’s undeniable rarity and historical significance, make it a true collector’s item.
The Pra Pid ta Luang Phu Kaew, is known for its power being made from Luang Phu Kaew’s ancient and powerful sacred Muan Sarn. There is a famous tale of the Billionaire Chawapon Rerm Wanich, buying a number of Pra Pid Ta Pim Lek Hlang Riab (plain rear face small model) amulets of Luang Phu Kaew, for a sum of 10 million Baht each (about 350,000$US)!
It is said that the only thing harder to find than the Pid Ta of Luang Phu Kaew, is the Photo of Luang Phu Gaew himself. However, despite these true stories, that some millionaires pay immensely high prices for such amulets, the standard price which true collectors and aficionados consider to be universal ranges between the 1000$ for a less well kept or lesser preferred model with or without certificate, to 11000$ for a top class prizewinner.
Luang Phu Gaew was one of a group of Master Monks who all possessed and practiced the Wicha of making Pra Pid Ta, all of whom are famous names, such as Luang Phu Jeen of Wat Ta Lad, Luang Phu Pu (2351 -2361 BE), Luang Porn Daeng of Wat Ang Sila, and the great Luang Por Plord of Wat Pak Tale, who was the premiere apprentice to Luang Phu Gaew, and famous in his own right for his famous Look Om amulets which he made with the remaining powders inherited from Luang Phu Kaew, as well as adding powders of his other Kroo Ba Ajarn such as Luang Por Tong Sukh’s powders of Luang Phu Iam (Wat Sapan Sung).
Luang Phu Gaew was born sometime between 2337. This is known by devotees who met and worshiped Luang Phu Gaew as he appeared on Tudong wandering in Khao Bandai it district of Petchburi, to escape being asked to become abbot of Wat Pak Tale, as the current abbot had just passed away, and he preferred the forest wandering and meditation, to administration of the worldly aspects of running a temple. Luang Phu Gaew wandered onwards until he came to rest at Khao Luang Temple, and saw it was in total disarray.
He thus rounded up devotees to help and slowly restored the temple to original condition, and the local devotees begged him to be the abbot of Wat Khao Luang. But in the eyes of Luang Phu Kaew, this was tantamount to chasing him away, as he was not inclined to accept limitations on the practices and austerities of Tudong. So Luang Phu Gaew wandered off again and disappeared into the forests on Tudong.
Later after some years of disappearance and no documentation of his life during those years, he later appeared in Chonburi and built the temple at Wat Kruea Wan, where he stayed till the end of his life, and became the great Master of Wicha Pra Pid Ta of the Chonburi Province who is considered the top number one master of all, despite the absence of a full biography and a lack of knowledge about the full details of his life. His Wicha was passed to great Masters who he was associated with all of whom became Top Masters of Historical Fame in their own Right, with some of the greatest names being his apprentices.
Below : one of the only photos we have in existence to date of Luang Phu Gaew, which has the date R.S. (Ratanakosin Year) 124 (2449 BE), and his age being 55 years old in this picture.
Even the world famous Payak Kampant, Sian pra Maestro of the Thai Amulet Society, who released a book with 108 biographies and pictures of Great Master Monks, was not able to include the Biography and Picture of Luang Phu Kaew, due to the rarity. The Muan Sarn of the amulet, with all the aspects of an ‘Ongk Kroo’ (teacher model to accustom the eyes to the true authentic sacred powder content).
The rear face features the image of the Pra Pid Ta Ongk Pra Buddha embossed in concave. The Muan Sarn of the amulet is clear and easy to appreciate with the eye with no need of an eye loupe or magnifying glass to authenticate. This level of pristine clarity in an amulet of this age and status is so very rare to encounter indeed, making this exhibit a definite ‘Ongk Kroo Masterpiece Version’
This particular exhibit displays all the features necessary for prize winning competition entry, and already possesses a certificate of authenticity from the Samakom Song Pra Tae Mueang Siam.
The front face of the amulet glows with a truly seductive aura of beauty and its surface texture of ;Nuea Graeng’ marbled effect of the Muan Sarn sacred powders, which are the result of the contraction of the different particles within the sacred clay mixture of the amulet, as time passes and the amulets dries, and shrinkage causes small surface cracks to appear. This renders a truly beautiful example of the Pra Pid Ta Luang Phu Kaew. The features of the Buddha Image with its slender arms and its perfectly detailed relief, full of depth and character, leave the eyes unstrained when authenticating and appreciating its subtle features, and evident age. True beauty in subtlety, with a sacred muan sarn powder content that assures the wearer of high Puttakun Power and effective Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap effect. We behold before us a Master Class authenticated amulet from one of the greatest olden days master sorceror monk, of world class status.
One of a the very rare ancient amulets of this Great Lanna Master, the Pra Rahu Kala Ta Diaw one eyed coconut shell carving, in classical ‘swallowing the moon/sun’ eclipse shape (Pim Rahu Om Jantr/Suriya), in ‘Nok Hook’ (Owl face) style, with an ancient and exquisitely filigrain inscriptions of Lanna Agkhara spell inscriptions, In rare One Eyed Coconut Shell, coated with ‘Rak Chart Jeen Boran’ ancient Chinese herbal Lacquer.
Hand carved by one of the preferred Master Looksit Artisans of the Guru, and hand inscribed with the Wicha Pra Rahu by Olden days Lanna Master Guru Monk Kroo Ba Nanta Nanto Bhikku, of Wat Tung Man Dtai, in Lampang. Kroo Ba Nanta was the Kroo Ba Ajarn of Kroo Ba Lerd, of Wat Tung Man Dtai. This amulet comes with a coput of the ebook “The First Book of Thai Lanna Sorcery”, written by myself (Ajarn Spencer Littlewood), as a gift, for it contains the Biography and amulets of Kroo Ba Nanta covered within its pages. 🙂
KATA PRA RAHU KAM DUANG
The rear surface texture reveals true ageing of a centenarian+ amulet, and the age of the inscriptions of Kroo Ba on the Yant Duang Sacred Geometry Spells inscribed within the central section of the amulet, shout out the word ‘ancient’
Free Registered Air Parcel shipping Worldwide is included with this amulet. The Pra Rahu of Kroo Ba Nanta is a very rare thing to come by, and is highly revered by Business Owners and those who are in High Administrative Positions, as well as those who seek to turn their fate around. Kroo Ba Nanta was one of the Greatest Lanna Masters in Living memory, before whose time, little is known of the names of the Masters who lived, so long ago was his Era.
Because of this, and his constant absence on forest Tudong wandering,, it is not known when Kroo Ba Nanta began making Rahu Amulets, nor how many he made, except that old people who lived during his time, say that he had made them as long as they could remember. Many different shapes and forms can be found, but the trained eye can recognize his inscriptions, and the natural ageing process of the coconut shell, ivory, wood or sacred powders used to make the amulet.
The earliest actual evidence of his making the Rahu amulets was found inscribed on a Kala ta Diaw Rahu Image from Kroo ba Nanta with the year 2456 BE, which is considered to be one of his earlier one eyed coconut shell carvings.The amulet measures 5 x 4 Cm, and is made from one eyed albino coconut shell. Kroo Ba Nanta Nanto Bhikkhu was considered the older of the 2 Greatest Masters of the Wicha Pra Rahu of that particular Era, the other most famous Master being of course Luang Por Noi, of Wat Srisa Tong.
Kroo Ba Nanta was born in 2415 BE, and was indeed the older of these two Great Guru masters of Wicha, both of whom were famous for the Pra Rahu, and also the Wua Tanu Sacred Arrow Bull animist charm.Many people believe that Kroo Ba Nanta was the Kroo Ba Ajarn of Luang Por Noi, but this is in fact a myth. Each of these Masters had their own personal Trajectories and their amulets differ in style and empowerment methods.
It would be more accurate to not compare the two, and to see that Kroo Ba Nanta and Luang Por Noi are equally Meritorious in their Mastery, and were perhaps the greatest Adepts of Wicha Pra Rahu in living memory.
Kroo Ba Nanta was an Upachaya Monk (entitled to ordain people as monks, which is one of the highest statuses), and was responsible for having built many important Buddhist Edifices in Lampang, Chiang Rai, Payao, and surrounding provinces, including Uposatha Shrine Rooms for temples, Chedi Stupas (22 in all), Kuti Huts, and 26 Vihara Shrines.
It is said that during the times of great difficulty of the Monk Kroo ba Srivichai, as Kroo ba Srivichai was placed under house arrest, that Kroo Ba Nanta made a Pra Rahu Kala Ta Diaw Amulet to pray to for the release of Kroo Ba Srivichai, and that he was released shortly after this.
If you feel that your Fate and Horoscope is not Auspicious, then it could be that Pra Rahu is interfering. You can solve this problem by making Bucha offerings to Pra Rahu every Wednesday; Light 10 black incense sticks (‘Toop’ in Thai), and five types of black offerings (e.g. black sticky rice, black jelly grass drink, black semolina or sago pudding and the like).
12 repetitons of the Kata Bucha Pra Rahu are to be Chanted;
Idtipiso Pakawaa Pra Rahuu Sataewaa Samaa Winyaana Idtipiso Pakawaa Putta Sangmi
Gusaedto Ma Ma Gusaedto-dto Laalaa Ma Ma Dtolaamo Tolaamo Ma Ma Tolaamo Ma Ma Tolaamodtang Haegudti Ma Ma Haegudti
Kata Jantra Bupaa (to be chanted in the night time)
Yadt-thadtang Ma Ma Dtangthaya Dtawadtang Mamadtang Wadtidtang Saegaa Ma Ma Gaasaegang Gaadtiyang Ma Ma Gaadtiyang Ma Ma Yadtigaa
When you begin to Bucha Rahu Deity, you should make the first ever session in the evening of a Wednesday (any time from 7 pm onwards). After you have done this once, you can make Bucha in the daytime if you wish, but the first time you must include the food offerings of black foods as well as the black incense. The second time onwards, only the incense is necessary in the daytime, if it is a lot of trouble to get the food offerings.
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;
If you listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast. In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina, and for those of you who are devoted Buddhists and Practitioners of Dhamma, you will feel incredibly inspired to own and apply the meanings found in the amulet to your Buddhist practice of Dhamma, Meditation and Vipassana.
For indeed, in its highest level of Bucha, this amulet is a powerful tool not only to increase your Fortunes and Improve your karma in a worldly sense, but can be used as a contemplative focal point of self transformation and empowerment of manifest Buddhist Kammathana Meditative Practice. It points to the path towards enlightenment, and can assist you in walking the path, if this is your intention, and leads far above and beyond simple worldly desires.
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.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
This article takes a deep look into the Legend of the Pra Nang Kwak Na Pokasap Powder Amulet and the Register of Sacred Objects by Luang Por Sakorn, Wat Nong Grub , B.E. 2548 (2005), as a study of amulets of Spiritual and Magical, and Cultural Heritage of Buddhist Sorcery (Buddha Magic), from Thailand’s Eastern-Central Region
The eastern region of Thailand, particularly Rayong province, is historically recognized as the land of highly knowledgeable monastic masters (Gaeji Ajarn) and esoteric sciences passed down through the ages. Amidst a widespread wave of devotion, the name “Luang Por Sakorn Manunyo” of Wat Nong Grub has become a symbol of sanctity, as the sole heir of the Buddhist sorcery lineage trusted by Luang Pu Tim Isariko of Wat Laharn Rai to continue the creation of the famous “Pong Prai Kumarn” (Prai Kumarn Powder).
Below: English Audio Podcast
The creation of sacred objects in B.E. 2548 (2005), especially the “Pra Nang Kwak Na Pokasap Powder Amulet,” is considered a significant occasion that perfectly merged the finest sacred materials, potent spiritual power, and legendary mythology. This was intended to be a spiritual anchor and a supreme enhancer of destiny for those faithful to Metta Mahaniyom (loving-kindness and great charm) and Chokelarb (good fortune).
Below: Podcast Aux Francais.
The Path of Vision and Buddhist Artistry: The Prai Kumarn Powder Nang Kwak Na Pokasap Amulet, B.E. 2548
In the year B.E. 2548, Luang Por Sakorn Manunyo initiated the creation of the Nang Kwak amulet mold, giving it the auspicious name “Nang Kwak Na Pokasap” to emphasize its power to attract wealth and prosperity. The story of this amulet must begin with the meticulous design of its Buddha image, a model of the Mae Nang Kwak in a posture radiating compassion. She sits neatly with folded legs, her right hand raised high above her mouth in a beckoning gesture to call forth fortune. This gesture is an esoteric principle signifying “Kin Mai Mot” (never-ending sustenance) or having abundant wealth for all time.
Below: Podcast in Chinese (下方：中文播客)
This specific batch of Pra Nang Kwak Na Pokasap, particularly the “Powder-Only (No Takrut)” version, stands out due to its concentrated material content. Without the need to sacrifice surface area for embedding a metal Takrut scroll, the devotee can fully experience the essence of the Prai Kumarn powder and various sacred materials.
The body of the amulet is typically a clean white or “Nuea Khao” (white flesh), with some pieces being “Long Thong” or partially gilded with gold leaf to enhance elegance and auspiciousness. This batch is generally clearly stamped with a code and serial number on the side of the amulet to confirm authenticity and prevent future counterfeiting.
Physical Characteristics and Creation Details
The assessment of the Pra Nang Kwak Na Pokasap B.E. 2548, pure powder version, requires expertise in examining the texture, which is soft yet firm (Nuea Nuam)—a unique characteristic of powder amulets from the Wat Nong Grub lineage. The weight of the amulet is balanced, not overly light, and it lacks a harsh chemical odor, as most ingredients are derived from natural materials and sacred herbs (Wahn Sak-sit).
Amulet Specification
Creation Detail
Official Batch Name
Nang Kwak Na Pokasap (sometimes called Nang Kwak Prai Kumarn Powder)
Year of Creation
B.E. 2548 (A.D. 2005)
Shape
Rounded rectangular or Moon-Floating (Jan Loi) in some forms
Principal Material
Luang Pu Tim’s Prai Kumarn Powder, Minor-Major Mahaniyom Powder, Luang Por Kad’s Holy Flour (Paeng Sek)
Special Characteristics
Pure powder (no Takrut), some gilded with gold, stamped with a number and code
Prominent Power (Phutthakhun)
Metta Mahaniyom, Maha Saneh (Great Charm), Business/Trade, Attracting Gold and Money
The divine power (Puttanupaap) of this Nang Kwak batch is not limited to being a mere talisman for merchants; it also extends to enhancing charisma and gaining the affection of superiors. It is suitable for those who must negotiate important business or require trust and faith in their work. Luang Por Sakorn infused spiritual power through the “Heart of the Millionaire” (Katha Hua Jai Setthi) and “Heart of Sivali” (Katha Hua Jai Sivali) incantations into every particle of the Prai Kumarn powder, making this Nang Kwak amulet highly efficacious and fast-acting for those with steadfast faith.
The Legend of the Goddess of Wealth: The Roots and Sanctity of Nang Kwak
To discuss the legendary origins of Nang Kwak, one must go back to the Buddhist era in the Indian Subcontinent (Chomphu Thawiip). The story centers on “Nang Supawadee,” the daughter of a devout merchant. Nang Supawadee received the compassion of the Arahants most excellent in fortune, namely Phra Sivali and Phra Mahakassapa. The two venerable monks bestowed upon her blessings of auspicious speech and an aura of radiating compassion, making it an astonishing miracle that no matter which city she accompanied her father to trade in, all their goods would be beckoned and sold out.
In the Thai People’s common beliefs, Nang Kwak is deeply linked to a deeper local legend, stating that she is the daughter of “Pu Chao Khao Khiao,” the great master of the powerful hermit Ruesi community. The relationship between Pu Chao Khao Khiao and Nang Kwak is conveyed through the worship incantation: “Ohm Pu Chao Khao Khiao has one daughter named Mae Nang Kwak…” This reflects the invocation of the Ruesi’s charisma, the lord of the forest and mountains, to provide protection and bestow good fortune.
How to Worship Mae Nang Kwak for Maximum Efficacy
Luang Por Sakorn Manunyo always taught his disciples that sacred objects are merely a “medium” to carry energy, but the efficacy depends on the “gratitude and sincerity” (Katanyu lae Satja) of the devotee. The highest form of worship for the Nang Kwak B.E. 2548 batch follows these traditions:
Placement and Installation: The shrine should be set up with the Nang Kwak facing outwards toward the front of the house or shop. This acts as a “beckoning” (Kwak) to draw customers and fortune in from outside.
Daily Offerings: Clean water must always be present on the altar. On Buddhist holy days or auspicious days, sweet fruits such as bananas or oranges should be offered, symbolizing smoothness and flowing fortune.
Spiritual Invocation with Mantra: Before opening the shop or starting work, light 9 or 16 joss sticks, then focus your mind on Luang Pu Tim, Luang Por Sakorn, and Mae Nang Kwak. Then, recite the short but potent wealth-calling mantra: “E-Hi Chit-Tang Maha Larpang Bi-Yang Ma-Ma Ma-Ma.”
The artistic feature of this Nang Kwak batch, with its “hand raised above the mouth,” is a spiritual riddle Luang Por embedded, meaning that those with effort and good fortune supporting them will always have more than they need (Surplus Wealth). Devotees who have worn this amulet all agree that after worshiping this powder amulet, business that was once slow became noticeably brisk.
Luang Por Sakorn Manunyo: The Heir of Buddhist Sorcery and the Closest Disciple of Luang Pu Tim
The sanctity of the B.E. 2548 amulets cannot be separated from the miraculous biography of their creator. Luang Por Sakorn Manunyo was born with the name “Sakorn Pairam” (some records state his original surname was Paisalee) on Tuesday, February 3, B.E. 2481 (1938) in Ban Taisung, Rayong province. The significance of this birthplace is that “Ban Taisung” is the same hometown as Luang Pu Tim Isariko, the Bodhisattva of Wat Laharn Rai. This is seen as a heavenly decree, preordaining the two to be a master and disciple in the same lineage.
He entered the monkhood at the age of 20, on June 4, B.E. 2501 (1958), at the Uposot (ordination hall) of Wat Nong Grub , with Luang Por Ding (Pra Kroo Jantarotai) as his preceptor. After that, he spent almost all his time traveling between Wat Nong Grub and Wat Laharn Rai to serve and study with Luang Pu Tim closely. He earned the epithet “Sit Kon Kutti” (The Disciple by the Master’s Quarters) because he was the only person Luang Pu Tim permitted to serve him during the late hours to receive the transmission of secret, esoteric knowledge that could not be shared with the general public.
Inheriting the Lineage from the Supreme Monastic Master
Luang Por Sakorn did not only study with Luang Pu Tim; he also had a thirst for knowledge and traveled to study further with several other highly powerful masters to accumulate diverse Buddhist sorcery that covered all aspects.
The “Na Kiew” Yantra Engraving Technique (Maha Ut and Kongkrapan)
Luang Pu Hin
Wat Nong Sanom
Wicha (Sorcery) for Klaew Klaad (Danger Evasion) and Metta Mahaniyom (as recommended by Luang Pu Tim)
Luang Por Boon
Wat Prasart Kin
Khmer Sorcery Lineage and Occult Sciences for Creating Talismans
Luang Por Pheng
Wat Laharn Rai
Wicha Maha Ut (Bullet-Proof) and Kongkrapan (Invulnerability) (from the lineage of Luang Pu Suk, Wat Pak Klong Makham Thao)
With his sharp intellect and steadfast concentration, Luang Por Sakorn was able to memorize the sacred letters (Akkara Lek Yant) and the methods of consecration precisely. Even Luang Pu Tim once praised him in front of other disciples, saying, “This Sakorn can do everything just like me.” His spiritual power was so strong that he could consecrate Takrut to vibrate vigorously in the monk’s bowl or consecrate the Gumarn Tong (Golden Child effigy) to move as if alive. This is the source of the unwavering belief in every sacred object that passed through his hands.
The Legend of Prai Kumarn Powder: Occult Heritage Turned into Sacred Treasure
The key ingredient that gives the Pra Nang Kwak B.E. 2548 its high value and potent power is the inclusion of “Pong Prai Kumarn Maha Phuuti” (Great Ghost Child Powder). This legend began at Wat Laharn Rai around B.E. 2515 (1972), when Luang Pu Tim intended to create amulets to raise funds for the construction of the Uposot. He instructed the collection of a “Prai Kumarn Skull” from a child who died in the mother’s womb (died Thang Klom), considered the most powerful occult material.
The person who accepted this frightening mission was “Mor Kulap Joi Charoen,” a disciple with powerful sorcery who was the only one brave enough to venture into the Wat Laharn Yai cemetery. Mor Kulap had to use his deep meditation and incantations to subdue the spirits of the mother and the keeper of the cemetery until they accepted and were willing to donate the Prai Kumarn body to contribute to the creation of merits in the Buddhist way. Once the skull was obtained, Luang Pu Tim performed a “spiritual bathing” ritual, ordaining the spirits to become “Deva” or benevolent spirits (Deva Spirit) whose duty was to assist those in distress.
The Inheritance of Sacred Material to Luang Por Sakorn
When Luang Pu Tim passed away in B.E. 2518 (1975), he entrusted Luang Por Sakorn to inherit all the remaining Prai Kumarn Powder. This powder was not merely dust but a “living energy starter.” Luang Por Sakorn mixed the original Prai Kumarn Powder with the sacred powders he created himself and continued to consecrate it for decades.
In the creation of the Nang Kwak B.E. 2548, he added a large amount of the concentrated Prai Kumarn Powder into the mixture, giving this batch the benevolent “Phrai” (Prai Deva) energy that whispers warnings or attracts customers to the devotee. There are stories that some who worship this amulet have seen the image of a small child running around in their homes or shops, which signifies the continued presence and power of the Prai Kumarn Powder to help those with true faith.
The Register of Sacred Objects and the Grand Consecration Ceremony in B.E. 2548
The year B.E. 2548 was not only marked by the Pra Nang Kwak Na Pokasap but also by the creation of other important amulets released simultaneously or participating in the same consecration ceremony, making it a golden year for the disciples of Wat Nong Krub. Luang Por Sakorn meticulously focused his spiritual power for consecration in the “Ho Yant” (Yantra Tower) he built himself, ensuring the spiritual power permeated every single amulet.
This is considered the “most supreme” amulet of the B.E. 2548 batch, created to celebrate Luang Por Sakorn’s 62nd birthday on February 3, 2548. The coin was designed with the beautiful artistry of Wat Laharn Rai, featuring a Sema (leaf shape) design. The front bears an image of Luang Por Sakorn sitting in full body, and the back is inscribed with the Yant Ha (Five Yantra), a unique mark of Luang Pu Tim. This coin was produced in materials including Gold, Silver, Nawaloha (nine-metal alloy), and Copper, and its market value continues to climb steadily.
This mold is often called the “Sian Lek 48” (Small Head 48) in amulet circles. It was created with Prai Kumarn Powder, similar to the Nang Kwak. Its specialty lies in the diversity of its material, such as white gilded with gold and pink powder (highly popular among ladies and foreigners). In this small-head batch, some “Ongk Kroo” (Master Pieces) were embedded with silver or gold Takrut scrolls.
3. Luk Om Yant Ha (Five Yantra Orb) and Various Talismans
The Luk Om Prai Kumarn Powder B.E. 2548 is a highly desirable talisman because it utilizes the leftover concentrated powder from the pressing of the Khun Paen and Nang Kwak amulets. Some Luk Om orbs contain embedded Sarika Takrut (attraction yantra) or miniature Pra Pid Ta (closed-eye Buddha) images inside. Furthermore, “Thao Wessuwan” (God of Wealth) and “Pha Yant” (Yantra Cloth) were also released in late 2548 in preparation for the merit-making ceremonies of the following year.
B.E. 2548 Amulet Type
Material Content
Quantity/Key Features
Pra Nang Kwak Na Pokasap Powder
Prai Kumarn Powder/108 Sacred Herbs (Wahn 108)
Creamy white, gilded with gold, coded on the side
Rian Sema Batch 1
Metal/Gold/Silver/Copper
Coded with serial number, beautiful traditional mold
Pra Resemblance Mold (Small Head)
Prai Kumarn Powder/Pink/White
Both with and without silver Takrut embedded
Luk Om Yant Ha
Concentrated Prai Kumarn Powder
Approximately 1.3 cm in size, in both white and pink
Thao Wessuwan
Powder/Metal
Designed by Luang Por Sakorn, wards off ghosts and attracts wealth
Consecration Ceremony and the List of Participating Monastic Masters
In the creation of the B.E. 2548 sacred objects, Luang Por Sakorn did not perform the consecration alone in every instance. He also invited the charisma of revered Arahants and masters to join the grand Buddhist consecration ceremony (Maha Phutthaphisek). One ceremony that has been recorded is the consecration throughout the three-month Buddhist Lent (Traimas), where Luang Por would seal his meditation room for solitary consecration every night for 3 months.
For the grand ceremony joined by the respected monastic masters, the list includes the following venerable monks:
Somdet Phra Nyanasamvara, the Supreme Patriarch: Graciously consecrated the materials and radiated compassion during the important ritual.
Luang Por Uttama, Wat Wang Wiwekaram: A Mon lineage master with serene spiritual power and great compassion.
Luang Por Sin, Wat Laharn Yai: A senior disciple from the Wat Laharn Rai lineage, skilled in creating Pra Pae (Goat) and Khun Paen amulets.
Luang Por Foo, Wat Bang Samak: The inheritor of the Wicha for creating Thao Wessuwan and Metta Mahaniyom.
Luang Por Pian, Wat Kreun Kathin: The supreme master of Lopburi province, outstanding in Kongkrapan (Invulnerability) and Klaew Klaad (Danger Evasion).
Luang Pu Tim, Wat Phra Khao: The benevolent deity of Ayutthaya (Krung Kao).
The combined power of these supreme masters ensures the B.E. 2548 amulet set possesses perfect energy flow, covering Maha Ut (Bullet-Proof) and Kongkrapan (Chatree), and most importantly, Metta Mahaniyom, which was the main objective of creating the Nang Kwak amulet.
Sacred Materials: The Secret Ingredients of Success
The secret behind the sanctity of Luang Por Sakorn’s amulets is the “materials” he collected throughout his life. For the Pra Nang Kwak Na Pokasap B.E. 2548, he meticulously combined rare ingredients:
Pong Prai Kumarn Maha Phuuti: The original powder from Luang Pu Tim, Wat Laharn Rai, which is the most concentrated “starter culture
“Five Sacred Powders (Pong Wised 5 Prakan): Including Pong Bpathamang, Pong Ittije, Pong Maharart, Pong Phutthakhun, and Pong Trinisinghe, which Luang Por inscribed and erased the Yantra himself.
108 Sacred Herbs Powder (Pong Wahn 108): Focusing on fortune-attracting herbs, such as
Wahn Kumarn Thong (Golden Child Herb), and Wahn Dok Thong (Strong Attraction Herb).
Luang Por Kad’s Holy Flour (Paeng Sek): A highly popular Metta Mahaniyom powder in the Eastern region.
Seven Occult Soils (Din 7 Athan): Including soil from 7 Clay Licks, 7 Piers, 7 Cemeteries, and 7 Ant Mounds, to invoke the power of Mother Earth (Mae Phra Thorani) to enhance destiny.
Old Palm Leaf Powder from Wat Ban Laeng: Powder that Luang Pu Tim helped consecrate in B.E. 2496 with other supreme masters of the Indochina era.
Maha Saneh Beeswax and Prai Oil (Namman Phrai): Which have been extracted and consecrated until they are clear and free from negative black magic elements.
The mixing of these materials had to follow the specific auspicious times prescribed in the treatises of “Pichai Songkhram” (Victory in War) and “Phrommachat” (Brahma’s Destiny) to ensure the amulets reached their full potential. Luang Por Sakorn often personally oversaw the grinding and mixing of the materials to ensure that the “goodness” he prepared was consistently incorporated into every amulet.
Conclusion of Faith: Hope and Protection for the Modern World
The “Pra Nang Kwak Na Pokasap B.E. 2548” set of amulets and the register of sacred objects from Luang Por Sakorn Manunyo are not merely works of art or collectibles with economic value. They are a “testament to Buddhist sorcery” that has endured for over two decades. The hidden power within the Prai Kumarn Powder and the spiritual concentration of Luang Pu Tim’s closest disciple have helped countless people overcome financial and life crises.
For those seeking “the real deal” that is internationally accepted, the Nang Kwak B.E. 2548 pure powder version is the most perfect choice, as you will genuinely experience the spirit of Luang Por Sakorn through the materials inherited from Luang Pu Tim. If you worship with a pure heart, diligence, and consistently make merit to share with the Prai Kumarn and Mae Nang Kwak, the power of “Na Pokasap” will certainly bring prosperity and peace to you and your family.
As Luang Pu Tim once said, “Soon, you will search the earth over and still not find them.” These amulets are invaluable treasures worthy of preservation and reverence as an auspicious blessing for life.
The Bia Gae from the Luang Pu Bun lineage of Wat Klang Bang Gaew is regarded as one of the most eminent protective talismans in the Thai amulet tradition, with a long-standing history and deeply rooted faith extending from the past to the present. Its associated virtues are said to encompass the neutralization of misfortune, avoidance of danger, invulnerability, metta maha niyom (benevolent attraction), and protection against black magic, spirits, and malevolent entities.
For generations, devotees have carried Bia Gae as a personal protective charm. Among all variations, those coated with herbal sacred powders and the essence known as phaya mai phu (rotting sacred wood) are considered the rarest and most distinctive, and are especially revered by collectors nationwide. This example is a significant piece directly originating from the era in which Luang Pu Bun himself created and consecrated such amulets.
Lineage and Transmission of the Knowledge
Luang Pu Bun Kandhajoti (Pra Phuttha Withi Nayok), former abbot of Wat Klang Bang Gaew in Nakhon Pathom Province, was the pioneer who established and transmitted the complete knowledge of crafting Bia Gae until it became renowned throughout the Thai amulet world. His period of activity is generally placed between approximately 1897 and 1935. He learned the core method from Pra Ajarn Thong, and subsequently refined it into the distinctive Wat Klang Bang Gaew tradition. This lineage was later passed on to Luang Pu Perm, Luang Pu Juea, and other senior monks of later generations, continuing uninterrupted to the present day.
Physical Characteristics and Method of Construction
A Bia Gae coated with phaya mai phu powder is distinguished by several defining features. A natural cowrie shell is selected according to strict traditional criteria and used as the sacred vessel for containing consecrated substances. Inside, mercury is placed together with powdered phaya mai phu and carefully selected herbal powders, intended to enhance qualities of protection, metta maha niyom, danger avoidance, and defense against harmful forces. The exterior is sealed using traditional techniques involving the application of sacred powders and black lacquer, which both preserve the materials and reinforce the spiritual potency. Some examples bear yantra inscriptions or contain small takrut amulets to further augment their power, depending on the period and the individual hand of the master. The finished Bia Gae is typically bound with cord or encased using authentic materials, making it durable and suitable for being worn or carried on the person.
The ritual process for creating this group of Bia Gae strictly follows the traditional Wat Klang Bang Gaew formula. It begins with the careful selection of the shell, the ritual veneration and preparation of mercury, the inscription of yantra, and the coating with herbal and phaya mai phu powders. The amulets are then consecrated with sacred incantations to imbue them with both moral-spiritual power and esoteric force, in accordance with the ancient teachings handed down by generations of masters.
Attributed Virtues and Devotional Belief
Bia Gae from the era of Luang Pu Bun are considered among the highest forms of protective talismans for neutralizing misfortune and guarding against harm. Their attributed qualities include the removal of bad luck, the dispelling of black magic and inauspicious influences, and the transformation of adverse conditions into favorable ones. They are believed to confer invulnerability, protection from physical danger, spirits, and dark sorcery, while also promoting metta maha niyom and stabilizing one’s destiny. Devotees may carry the amulet on their person or enshrine it for ritual use, seeking protection, safety, and the enhancement of fortune.
Luang Phu Bun of Wat Klang Bang Gaew
Due to the continuity of faith across generations, examples created directly by Luang Pu Bun are regarded as possessing exceptional historical significance and very high collector value.
Importance and Collectible Value
The Bia Gae coated with phaya mai phu powder attributed to Luang Pu Bun holds importance in both devotional practice and the Thai amulet market. It is among the oldest known Bia Gae of the Wat Klang Bang Gaew lineage, produced during an early and now-rare period with substantial historical value. Many experienced and specialized collectors recognize this type as a legendary-class Bia Gae within the Thai amulet tradition.
Ancient Amulet - Thai Buddhist Pra Niyom Category Amulets
Ancient Amulet - Thai Buddhist Pra Niyom ('Pra Niyom'; meaning 'High End Preferred Class Antique amulets') Fine Authentic Amulets from the Great Thai Buddhist Sorcerer Monks, Lersi Ascetics, and Lay Masters of Olden Days
The Somdej Wat Rakang Jaek Taan (First Edition, 2011): Origins, Significance, and Cultural Legacy
Thai sacred amulets (phra khrueang rang) hold profound religious and cultural importance in Thailand. These objects symbolize deep faith and are widely believed to confer blessings and protective qualities upon devotees who worship them. Beyond their spiritual role, such amulets have historically been instrumental in fundraising initiatives to support the maintenance and activities of Buddhist temples. In exchange for monetary or material donations, temples often bestow these amulets as tokens of gratitude. Over time, however, these objects have come to be regarded not merely as symbolic gifts but as items imbued with auspicious qualities capable of influencing various aspects of life. Moreover, it has long been a traditional practice to place amulets within the foundations of stupas or temple structures during construction. When these structures deteriorate over time, ancient amulets from past centuries are occasionally unearthed, further enhancing their historical and cultural significance. As such, Thai amulets are not merely religious artifacts but also enduring symbols of historical and spiritual heritage.
Among the various categories of Thai sacred amulets, the “Somdej” amulet stands out as one of the most revered and highly esteemed, often referred to as the “King of Amulets.” This type of amulet is intrinsically linked to the venerated figure of Somdej Phra Phutthachan (To Phrommarangsi) of Wat Rakang Kositaram, an influential and widely respected monk in Thai Buddhist history. Consequently, the Somdej amulet represents not only an object of devotion but also a confluence of cultural narratives, artistic craftsmanship, and the enduring legacy of one of Thai Buddhism’s most celebrated figures.
This report delves into the analysis of the Somdej Wat Rakang Jaek Taan (First Edition, 2011), an amulet of considerable interest among both devotees and collectors. The discussion encompasses its origins, the significance of its nomenclature, the revered monks involved in its consecration, the materials used in its creation, its defining characteristics, and its current relevance in the Thai sacred amulet community. By exploring these aspects, this analysis seeks to illuminate the cultural and spiritual value of the Somdej Wat Rakang Jaek Taan (First Edition, 2011) within the broader context of Thai sacred amulet traditions.
Understanding the Tradition of Somdej Amulets The Somdej amulet category is recognized as one of the most powerful and spiritually significant types of Thai sacred amulets. Often regarded as the pinnacle of amulet craftsmanship and faith, these objects are believed to have been created by Somdej Phra Phutthachan (To Phrommarangsi) of Wat Rakang Kositaram during the 19th century. Somdej To, as he is colloquially known, was born on April 17, 1788, and passed away on June 22, 1872. His legacy, particularly during the Rattanakosin period, has cemented his reputation as one of the most venerated monks in Thailand’s history. Revered for his spiritual powers and extensive contributions to Buddhism, his amulets remain highly sought after to this day.
Somdej To’s close association with the Thai royal family played a pivotal role in elevating his status and the prominence of the amulets he created. Historical accounts highlight his connections with King Rama II and his mentorship of Prince Mongkut, who later ascended the throne as King Rama IV. The royal patronage bestowed upon Somdej To enhanced both his personal reputation and the prestige of the amulets attributed to him.
Devotees widely believe that Somdej amulets possess profound spiritual power, granting blessings, protection from harm, and prosperity to those who carry them. These beliefs stem from the compelling accounts of Somdej To’s piety, meditation skills, eloquence in teaching Buddhist principles, and deep knowledge of the Dharma. These qualities have imbued his amulets with a sacred aura, drawing devotees and collectors alike to their symbolic and spiritual significance.
The original materials employed in the creation of Somdej amulets during Somdej To’s lifetime included powdered seashells, lime powder, and sacred “magic powders” (pong wises), among others. The incorporation of these materials creates a tangible connection between past and present, reinforcing the continuity of sacred traditions and practices. Consequently, Somdet Wat Rakang amulets are regarded as invaluable cultural and spiritual artifacts, commanding high respect and desirability in collector circles.
Analysis of the Name: “Jaek Taan (First Edition, 2011)” The name Somdet Wat Rakang Jaek Taan (First Edition, 2011) comprises several key elements that provide insights into its origin and purpose. The term Somdet denotes the specific category of amulet closely associated with Somdet Phra Phutthachan (To Phrommarangsi). The phrase Wat Rakang refers to Wat Rakang Kositaram, a historically significant temple in Bangkok that shares a profound connection with Somdet To.
The phrase Jaek Taan translates to “distribution of offerings” or “charitable giving,” highlighting the altruistic intent behind the creation of this amulet. This term suggests that the amulet was produced as part of a charitable initiative, likely distributed to donors who supported temple activities or other philanthropic projects. The inclusion of Jaek Taan in the name emphasizes the amulet’s role in promoting generosity and the accrual of merit, core principles in Buddhist practice.
The designation “First Edition, 2011” specifies that this amulet represents the inaugural release of its particular design or series, produced in the Buddhist year 2554 (2011 CE). First-edition amulets often hold special significance for collectors, symbolizing the commencement of a new series or tradition. The explicit reference to its first edition reinforces the unique status and authenticity of this specific amulet, enhancing its appeal within the sacred amulet community.
The Historical Significance of Wat Rakang Kositaram
Wat Rakang Kositaram, located in Bangkok, boasts a history that dates back to the Ayutthaya period. Originally known as Wat Bang Wa Yai, the temple underwent significant restoration and was elevated to the status of a royal temple during the reign of King Taksin the Great. Later, under the rule of King Rama I, the temple gained its current name, which translates to “Temple of the Bells,” after the discovery of a melodious bell on its grounds. The bell was relocated to Wat Phra Kaew, and five new bells were gifted to Wat Rakang, solidifying its name and historical identity.
Wat Rakang holds immense significance in Thai Buddhist history, particularly as the residence of Somdet Phra Phutthachan (To Phrommarangsi) during his tenure as abbot from 1852 to 1872. This period, often referred to as the temple’s golden age, marked the widespread recognition and reverence of Somdet amulets. The enduring association of Wat Rakang with Somdet To has cemented its status as a focal point for the tradition of Somdet amulets and its cultural legacy.
The Main Powers of Thai Amulets are chiefly considered to be among the following;
Thai amulets and their powers, which are deeply intertwined with the country’s culture and Buddhist traditions, are believed to amulets which possess various powers that can help protect, heal, and improve the lives of those who wear them. These powers are derived from centuries of spiritual practices and teachings, and are often linked to the blessing of monks or spiritual leaders who imbue the amulets with sacred energy. While there are many different types of Thai amulets, the most common powers they embody are Maha Sanaeh, Metta Maha Niyom, Kong Grapan Chadtri, Maha Lap, Serm Duang, Serm Yos, Maha Amnaj, Gae Aathan, and Serm Baramee. Each of these powers addresses a specific need, offering protection, good fortune, love, and spiritual growth to the wearer.
1. Maha Sanaeh (มหาสเน่ห์) – Power of Attraction and Personal Magnetism
The term Maha Sanaeh is a combination of two words: Maha, meaning “great” or “powerful,” and Sanaeh, meaning “affection” or “charm.” In the context of Thai amulets, it refers to the power of attraction and personal magnetism. Wearing a Maha Sanaeh amulet is believed to help the wearer attract affection, admiration, and attention from others. It can be particularly helpful in love and relationships, where it is believed to enhance one’s personal charm and increase their influence over others. Beyond romance, Maha Sanaeh can also be used to gain favor in professional or social situations, boosting one’s ability to create positive connections.
2. Metta Maha Niyom (เมตตาหมายนิยม) – Power of Loving-Kindness and Favor
Metta means “loving-kindness” or “compassion” in Pali, while Maha means “great,” and Niyom refers to being favored or admired. When combined, Metta Maha Niyom signifies a great form of loving-kindness that draws favor, admiration, and affection from others. In the context of amulets, these are often used to help the wearer cultivate positive relationships and foster harmonious interactions. Metta Maha Niyom amulets are believed to create an aura of kindness and goodwill, making the wearer more likable and respected. These amulets attract not only love and affection but also help in situations where one needs support or goodwill from others.
3. Kong Grapan Chadtri (คงกระพันชาตรี) – Power of Protection and Invincibility
Kong Grapan Chadtri is a term used for amulets that provide protection from harm. Kong means “to endure,” Grapan means “unbreakable,” and Chadtri refers to “warrior.” Together, this phrase translates to “invincible warrior” or “unbreakable protection.” These amulets are designed to provide physical and spiritual protection to the wearer, particularly from harm, weapons, or dangerous situations. Individuals such as soldiers, police officers, martial artists, and anyone whose work involves risk often carry Kong Grapan Chadtri amulets, as they are believed to provide strength and resistance to any form of physical danger.
4. Maha Lap (มหาลาภ) – Power of Wealth and Prosperity
Maha Lap translates to “great fortune” or “great wealth,” with Maha meaning “great” and Lap meaning “fortune” or “wealth.” Amulets imbued with the power of Maha Lap are believed to attract financial prosperity, success, and abundance into the wearer’s life. These amulets are highly prized by business owners, entrepreneurs, and anyone seeking financial success. Maha Lap is often linked to opportunities, investments, and the overall flow of wealth, helping the wearer to achieve financial stability and growth in various ventures.
5. Serm Duang (เสริมดวง) – Power of Enhancing Luck and Destiny
The term Serm Duang refers to the act of improving one’s luck or life path. Serm means “to enhance,” and Duang refers to “luck” or “fate.” Serm Duang amulets are used to improve various aspects of life, including health, career, relationships, and overall well-being. It is believed that these amulets can enhance a person’s fortune, bringing about a more favorable destiny and helping the wearer overcome obstacles or bad luck. People seeking to improve their life path or align with positive circumstances often turn to Serm Duang amulets for assistance.
6. Serm Yos (เสริมยศ) – Power of Status and Prestige
Serm Yos refers to the act of enhancing one’s social standing, rank, or prestige. Serm means “to enhance,” and Yos means “rank” or “title.” Individuals seeking professional success or social recognition often use Serm Yos amulets to gain favor in their careers or to elevate their status. This might include gaining promotions, receiving more respect from peers, or being recognized for one’s achievements. Serm Yos amulets help the wearer attract recognition and appreciation, which can lead to enhanced authority and influence.
7. Maha Amnaj (มหาอำนาจ) – Power of Authority and Control
Maha Amnaj represents great power and authority. Maha means “great,” and Amnaj means “power” or “authority.” Wearing an amulet with Maha Amnaj is believed to help the wearer gain control and command respect. These amulets are favored by individuals in leadership roles, including business owners, politicians, and those who need to exert influence over others. Maha Amnaj helps the wearer gain the ability to dominate situations, create opportunities, and wield power effectively.
8. Gae Aathan (แก้อาภัพ) – Power of Remedying Bad Luck
Gae Aathan refers to the act of removing or fixing bad luck or misfortune. Gae means “to fix,” and Aathan means “misfortune.” People seeking to remove bad luck or negative forces in their lives often use Gae Aathan amulets. These amulets are believed to counteract misfortune, resolve obstacles, and bring good fortune back into the wearer’s life. Gae Aathan is commonly used by individuals experiencing a series of unfortunate events or those who wish to break negative cycles in their lives.
9. Serm Baramee (เสริมบารมี) – Power of Merit and Spiritual Power
Serm Baramee refers to enhancing one’s merit, virtue, or spiritual power. Serm means “to enhance,” and Baramee refers to “merit” or “spiritual power.” In Buddhism, merit is accumulated through good deeds, acts of kindness, and devotion. Serm Baramee amulets help the wearer increase their spiritual power and accumulate positive karma, which can lead to blessings, protection, and overall well-being. These amulets are often worn by individuals who seek to improve their spiritual health and progress on their path toward enlightenment.
The Multiplicative Power of Thai Amulets
While each of these amulets focuses on a specific area of life—be it love, protection, wealth, or spiritual growth—it is important to note that many Thai amulets possess more than one of these powers. In fact, some amulets are imbued with multiple blessings or influences, offering the wearer a combination of benefits. For example, an amulet might provide both protection (through Kong Grapan Chadtri) and wealth (through Maha Lap), or combine the influence of attraction (Maha Sanaeh) with the power of enhancing luck (Serm Duang). This layered empowerment allows individuals to benefit from a broader spectrum of blessings, enhancing their ability to achieve success, maintain good health, and live a more prosperous life.
Through rituals and blessings by monks, many amulets receive empowerment from multiple spiritual powers, offering the wearer a harmonious blend of influence that can support them in various aspects of their lives. Whether the goal is attracting love, securing wealth, or achieving spiritual growth, Thai amulets offer a unique and powerful spiritual tool that reflects the deep cultural and religious traditions of Thailand.
Thai amulets, known as “Phra Khruang” or “Krueang Rang,” are deeply embedded in the cultural and spiritual fabric of Thailand. These sacred objects are revered not only for their spiritual significance but also for their historical and cultural value. The tradition of wearing amulets in Thailand is a practice that dates back centuries, intertwining with the country’s religious beliefs, history, and social customs.
The creation of Thai amulets is a diligent and complex ritual process, that involves a blend of spiritual rituals, sacred materials, and artistic craftsmanship. These amulets are often made by revered Buddhist monks, Ruesi hermits, or lay sorcerers who are skilled in mystical arts. The process begins with the selection of sacred materials, which may include powdered herbs, sacred earths, metals, and other substances believed to possess inherent protective qualities. These materials are then mixed with holy water and sacred oils, and often inscribed with ancient scripts or symbols known as “Yant.”
Yant Rachasri
Yant Ongk Pra, which has inscriptions saying; “I believe in the Buddha in the Center of the Lotus”
The empowerment of amulets is a crucial aspect, involving the chanting of sacred mantras or “Kata” and the invocation of spiritual entities. This ritual is believed to imbue the amulet with “Itti-rit” or psychic powers, granting it the ability to protect the wearer, bring good luck, or enhance personal attributes such as charm and popularity. This form of magic is known as “Metta Maha Niyom,” which focuses on increasing the wearer’s attractiveness and social influence.
Kroo Ba Nikorn Blessing Nam Tao Gourd Amulets
Thai amulets can be categorized based on their origin, form, or purpose. Naturally occurring objects such as certain types of iron, boar tusks, and tiger fangs are believed to have intrinsic protective qualities and are often guarded by spirits. Man-made amulets, on the other hand, are crafted using sacred clay admixtures or metallurgical processes, often involving ancient alchemical practices.
The imagery on Thai amulets varies widely, encompassing depictions of the Buddha, noble monks, Bodhisattvas, Devas, and even gods and demi-gods. Some amulets also feature elements of the dark arts, invoking the spirits of ghosts or otherworldly entities. Despite the diversity in their forms and purposes, all Thai amulets share a common goal: to bring Buddhist virtues and protection to those who wear them.
The historical significance of Thai amulets is profound. They are not only religious artifacts but also cultural symbols that reflect the beliefs and values of Thai society. The practice of wearing amulets is documented as far back as the Rattanakosin period during the reign of King Rama IV, although it likely predates this era, especially considering it is recorded that King Naresuan maharaj wore a Takrut across his chest on a cord, which shows that the practice dates back many centuries more, as well as the Kru Hiding place burial finds which reveal amulets having been made 700-1000 years agot already in Siam. Throughout history, amulets have been used as protective talismans in battles, as symbols of faith, and as objects of personal devotion.
One of the most revered figures in the history of Thai amulets is Somdej Toh, a legendary monk known for his profound spiritual wisdom and the creation of the famous Pra Somdej amulets. These amulets are highly valued for their spiritual efficacy and exquisite artistry, making them sought-after items among collectors and devotees alike. The authenticity and age of these amulets are of paramount importance, requiring a keen understanding of the materials and techniques used in their creation.
In modern times, the popularity of Thai amulets has only grown, with many people around the world collecting and wearing them for various reasons. Whether for spiritual protection, good fortune, or as a connection to Thai culture, these amulets continue to hold a special place in the hearts of many. The enduring appeal of Thai amulets lies in their ability to bridge the spiritual and the material worlds, offering a tangible connection to the divine and a source of comfort and inspiration in everyday life.
Somdej Pra Puttajarn (Dto) Prohmrangsri Wat Rakang Kositaram
For those interested in exploring the world of Thai amulets, there are numerous resources available. Websites such as ancientamulet.com and thailandamulet.net, authored by Ajarn Spencer Littlewood, provide extensive information on the history, types, and significance of these sacred objects. These platforms offer insights into the art of evaluating and authenticating antique Thai Buddhist amulets, helping collectors and enthusiasts navigate this fascinating realm with confidence and understanding.
Thai amulets are more than just religious artifacts; they are an integral parts the rich cultural heritage and spiritual beliefs of Thailand. Whether crafted from sacred materials or naturally occurring objects, these amulets serve as powerful conduits of protection, embodying the timeless wisdom of the Buddha and the enduring faith of the Thai people.
Rare Pid Ta Hlang Baeb Nuea Pong Puttakun Amulet by Luang Phu Kaew Early Era Kruea Wan Wat Collectible
The Pra Pid Ta Hlang Baeb of LP Kaew, Wat Kruea Wan temple, is a rare and exceptional amulet that showcases the mastery of the esteemed monk, Luang Por Kaew. This ancient amulet is made from a unique blend of sacred powders, known as Nuea Pong Wised, which is composed of five special magical Yantra Powders (Bpathamang, Puttakun, Trinisinghae, Ittijae, Maharach). These powders are believed to possess powerful spiritual properties that can bring blessings, protection, and good fortune to the wearer.
The intriguing history of this amulet is deeply rooted in the time when Luang Por Kaew was a revered monk in the serene landscapes of Chonburi Province. This was during the remarkable era of 2365 BE, a period that holds immense significance in Thai history. It was a time when Pra Jao Thaksin Maharaj was courageously leading the movement to reclaim Siam’s freedom from invaders.
The amulet, a remarkable artifact, is believed to have been created and empowered by Luang Por Kaew himself. The creation process was not a simple one. It involved a meticulous ritual that called for the invocation of potent spiritual entities. The ritual was a complex one, requiring a deep understanding of the spiritual realm and a profound connection with the sacred. The amulet is said to have been infused with these sacred powers, making it a unique and spiritually charged artifact from a significant period in Thai history
The Pra Pid Ta Hlang Baeb Wat Kruea Wan is not only a beautiful and well-preserved example of Luang Por Kaew’s work, but also a tangible piece of Thai history that speaks to the enduring power and significance of Buddhist amulets. It is a testament to the skill and mastery of Luang Por Kaew, who is widely regarded as one of the greatest amulet makers in Thai history. This amulet is truly a rare and exceptional piece that is worthy of reverence and admiration.
The Pra Pid Ta Luang Phu Gaew is a highly sought-after and highly regarded amulet among collectors and devotees of Thai amulets. Its reputation is so esteemed that when it changes ownership, it is considered noteworthy within the amulet community, regardless of when it was created, either during Luang Phu’s time at Wat Pak Tale or after he moved to Wat Kruea Wan.
The exquisite Pra Pid Ta Luang Phu Kaew amulet radiates a captivating glow, enhanced by the unique ‘Nuea Graeng’ marbling effect. This distinctive feature is a result of the sacred Muan Sarn powders used in its creation, which contract and dry over time, creating intricate surface cracks that give the amulet a one-of-a-kind appearance. The amulet’s intricate details, slender build, and high level of craftsmanship make it a truly exceptional specimen of the Pra Pid Ta Luang Phu Kaew. The amulet’s powerful sacred clay composition is imbued with the Kong Grapan, Klaew Klaad, Metta Mahaniyom, and Maha Lap properties, which are attributed to the esteemed monk who created it.
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These properties are believed to bring blessings, protection, and good fortune to the wearer, making the amulet a highly sought-after object among devotees. The amulet’s sacred clay is said to have been mixed with the monk’s own tears and sweat, imbuing it with his spiritual energy and intentions. The Pra Pid Ta Luang Phu Kaew amulet is a rare and precious object, with only a limited number of them available. It is said that each amulet is imbued with the monk’s own unique energy and intentions, making it a truly personal and powerful object of spiritual significance. The amulet’s intricate details and unique marbling effect make it a truly exceptional piece of craftsmanship, and its sacred clay composition makes it a powerful tool for those seeking blessings, protection, and good fortune.
The Pra Pid Ta of Luang Phu Gaew is an all-time classic ancient amulet renowned for its power and status. This rare and highly sought-after amulet is from the legendary Wat Pak Tale in Petchburi, later moved to Wat Kruea Wan in Chonburi. It is considered the number one Pidta amulet of all time by devotees of the Chonburi Lineage Master Amulet Collector Scene and those devoted to the Petchburi Masters. This true Master Class piece is incredibly difficult to encounter in the present era, making it a true treasure for those who seek it.
Luang Phu Gaew is a highly revered and sought-after Thai Buddhist monk, and one of the rarest and most valuable amulets in existence. There is only one known photograph of him in existence, which dates back to Ratanakosin Year 124 (2449 BE), when he was 55 years old. This photograph is a rare and precious artifact, and it is considered a great honor to possess it. The world-renowned Payak Kampant, Sian pra Maestro of the Thai Amulet Society, has written a book featuring 108 biographies and pictures of great master monks, but he was unable to include the biography and picture of Luang Phu Gaew due to the rarity of these items.
This reveals the extreme scarcity of any artifacts related to Luang Phu Gaew, and the high esteem in which he is held by Thai Buddhists. The photograph of Luang Phu Gaew is a black and white image that shows him sitting in a formal pose, wearing the traditional robes of a Thai Buddhist monk. His face is serene and peaceful, and his eyes are closed in deep contemplation.
The photograph is mounted on a red background, and it is surrounded by intricate gold filigree. The overall effect is one of great dignity and reverence, and it is clear that this photograph is a treasured possession of the owner. The rarity of this photograph is due in part to the fact that Luang Phu Gaew was a reclusive monk who shunned publicity and avoided being photographed. He was known to be a powerful and influential figure in Thai Buddhist circles, but he preferred to keep a low profile and focus on his spiritual pursuits.
Luang Phu Gaew Wat of Pak_Tale (Later Wat Kruea Wan)
As a result, there are very few photographs or other artifacts that exist from his lifetime, making the one photograph that does exist all the more precious and valuable. Overall, the photograph of Luang Phu Gaew is a rare and valuable artifact that provides a glimpse into the life and teachings of this highly respected Thai Buddhist monk. It is a treasured possession of the owner, and it is a testament to the enduring legacy of Luang Phu Gaew and his teachings.
The most highly preferred and rare guru monk coin amulets of the great Master Monk Luang Phu Hmun of Wat Ban Jan, in Sri Saket, the ‘Rian Run Raek’, or, ‘Rian Laekh 1’ amulet, with number 1 code stamp indented into the front surface of the amulet. Although called the ‘Rian Laekh 1’, meaning ‘coin with number 1’ this amulet was also made without the number 1 code stamp in some exhibits, hence, many people prefer to call it the ‘Rian Run Raek’ (first edition coin), of 2452 BE. Only 5000 amuletsa were made in Nuea Tong Daeng, with only another 35 Gammagarn edition versions in solid silver.
1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528
In truth it is hard to name which coin amulet as Luang Phu Hmun’s first edition, because he released various at various temples, so each temple has a ‘first edition’ amulet which was released and blessed by Luang Phu Hmun, such as the Rian Run Raek Hlang Hanuman released at Wat Ban Jan in 2542, is also referred to as first edition, for its simultaneous release, and the4 fact it was the first and only time that design model was released. Each design has therefore its own ‘first edition’ because often they are made again in later years due to high popularity and demand from devotees in the case of many amulets from many masters. This is a common truth in general in the Thai amulet world.
The revered and rare guru monk coin amulets of the esteemed Master Monk Luang Phu Hmun, from Wat Ban Jan in Sri Saket, hold great significance. Among these treasures is the distinguished ‘Rian Run Raek’ or ‘Rian Laekh 1’ amulet, bearing a unique number 1 code stamp delicately etched on its front surface. While it is commonly referred to as the ‘Rian Laekh 1,’ denoting a coin with the number 1, it is worth noting that some examples of this amulet were crafted without the number 1 code stamp. Consequently, many enthusiasts prefer to call it the ‘Rian Run Raek,’ signifying the first edition coin, originating from the auspicious year 2452 BE.
1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528
Determining which coin amulet truly represents Luang Phu Hmun’s first edition can be a challenge since he released various editions at different temples. Each temple has its own ‘first edition’ amulet, meticulously crafted and blessed by Luang Phu Hmun. For instance, the Rian Run Raek Hlang Hanuman, released at Wat Ban Jan in 2542 BE, is also regarded as a first edition due to its simultaneous release and the fact that it was the initial and sole occasion this specific design model was made available. Each design, therefore, possesses its own distinct ‘first edition’ as they are often reproduced in subsequent years to meet the immense popularity and demand among devoted followers and collectors. This phenomenon is a common reality in the vibrant realm of Thai amulets, embraced and understood by enthusiasts and practitioners alike.
Unveiling the Mystical Powers of Phra Pidta Thai Amulets
The Immortal Phra Pidta Thai Nirodha Buddha Amulet; Thai Buddhist culture is rich in miniature Buddhist arts, particularly Thai Buddhist amulets, which are considered to possess magical powers. Among these amulets, Phra Pidta amulet stands out as one of the most revered and potent talismans. This article delves deep into the mystical powers of Phra Pidta Thai amulets and sheds light on their origins, symbolism, and significance.
Pra Pid Ta Pong Graduk Phii Pra Ajarn Hnoo
Origins of Phra Pidta Thai Amulets
Phra Pidta is a revered Buddhist amulet that is said to represent the state of “Nirodha,” which refers to the cessation of craving and desire, the third of the Four Noble Truths in Buddhism. The attainment of Nirodha leads to the realization of Nibbana (also known as Nirvana), a state of perfect peace and freedom from suffering.
Symbolism of Phra Pidta Thai Amulets
The Phra Pidta amulet is depicted as a sitting or standing Buddha with his hands covering his eyes, which symbolizes the act of meditation and the attainment of inner peace. The amulet’s eyes are closed to represent the cessation of craving and desire, and its mouth is closed to signify the importance of right speech. In addition, the amulet’s name, “Pidta,” means “closed eyes” in the Thai language, which further emphasizes its symbolism. The amulet’s design and symbolism make it a powerful talisman for meditation, spiritual protection, and personal development.
Significance of Phra Pidta Thai Amulets
The Phra Pidta amulet is considered to possess various magical powers, such as protection from harm, enhancement of one’s intuition, and the ability to attract good luck and prosperity. It is believed to have the power to dispel negative energy and prevent accidents or misfortunes. Moreover, the amulet is often worn by Buddhist monks and practitioners to enhance their meditation practice and deepen their spiritual connection with the divine. It is also believed to have the power to dispel evil spirits and protect against black magic and sorcery.
Types of Phra Pidta Amulets
There are many different types of Phra Pidta amulets, with hundreds of thousands of designs, many of which have been lost to history. Additionally, new designs are constantly being released each year. The design, magical empowerment, and materials used to make the amulet vary greatly. Here are just five of the most well-known types of Phra Pidta amulets:
Phra Pidta Nang Yong – This amulet features a squatting Buddha and is believed to provide strong protection against evil and physical danger, as well as promote success in one’s profession and personal life. It is also said to possess a Metta Maha NIyom Mercy charm.
Phra Pidta Tawarn – This amulet is often depicted with four to nine arms and is believed to bring peace, stillness, and protection against evil and bad luck. It is frequently used by meditators and those who practice Dhyāna meditation to reach the meditative state of Nirōdha.
Phra Pidta Yant Yung – This amulet is covered in Yantra Sacred Geometry spells and is believed to provide strong protection against evil and danger. There are even legends of its gunstopper and bulletproof magic.
Phra Pidta Maha Lap – This amulet is believed to bring great luck, happiness, and financial success to the wearer.
Phra Pidta Plod Nee – This amulet has a unique tapered curved triangle shape and is believed to provide help in escaping poverty or increasing wealth.
How to Use Phra Pidta Thai Amulets
To harness the mystical powers of Phra Pidta Thai amulets, it is essential to use them correctly. Here are some tips on how to use Phra Pidta amulets effectively:
Wear the amulet close to your body, such as around your neck or wrist, to enhance its protective powers.
Chant Buddhist mantras or prayers while holding the amulet to deepen your spiritual connection with the divine.
Keep the amulet in a clean and respectful place, such as a shrine or altar, to maintain its purity and effectiveness.
Avoid touching the amulet with dirty or impure hands (such as after having sexual relations, or broken the precepts by stealing) as it may reduce its potency.
The Phra Pidta Thai amulet is a potent talisman for Buddhists of all schools of thought, that symbolizes the state of “Nirodha” and the attainment of inner peace and enlightenment. Its powerful symbolism and mystical powers make it a valuable asset for spiritual practitioners and those seeking spiritual protection and personal development. By understanding the origins, symbolism, and significance of Phra Pidta amulets, we can harness their power by wearing them close to our body, as a constant reminder of our spiritual goals and as a source of protection from negative energies.
How to Choose and Care for Your Phra Pidta Amulet
If you’re interested in acquiring a Phra Pidta amulet, there are a few things to keep in mind. First, make sure to buy from a reputable seller, as there are unfortunately many counterfeit amulets on the market. Look for a seller with good reviews and a clear history of selling authentic amulets. When choosing an amulet, consider which material and design resonates with you. Phra Pidta amulets come in a variety of materials, including gold, silver, bronze, and clay. They also come in various sizes, so consider how you plan to wear or display your amulet.
Once you have your amulet, it’s important to care for it properly to maintain its energy and effectiveness. Keep it in a clean and safe place, away from other metal objects that could damage it. You should encase it, or at least be gentle with it to avoid scratching or damaging the surface.
In Buddhism, the state of Nirodha, or “cessation,” is the ultimate goal of spiritual practice. This state is achieved through the renunciation of craving and desire, leading to the cessation of suffering and the realization of Nibbana, a state of perfect peace and freedom from suffering. Phra Pidta amulets are believed to embody this state of Nirodha, representing the meditator who has achieved enlightenment and renounced desire.
Mahayana Buddhism goes even further, asserting that Nirvana is just the other side of Samsara. One who has realized this truth can achieve liberation from any form and transcend all duality, including the concept of liberation itself. In this sense, Phra Pidta amulets are not just symbols of protection, but of ultimate liberation.
Thai Pra Pid Ta amulets are fascinating votive tablets, and spiritual objets d’art, that hold great spiritual significance in Thai Buddhist culture. They are believed to offer protection and connect the wearer with the divine, embodying the state of Nirodha and ultimate liberation from suffering. Whether you are a collector, a spiritual seeker, or simply curious about this fascinating aspect of Thai culture, Phra Pidta amulets are well worth exploring. By choosing an authentic amulet and caring for it properly, you can tap into the power and mystery of these miniature Buddhist arts.
Roop Lor Luang Phor Ngern Fa Kamron Edition Amulet – Wat Bang Klan
Luang Phor Ngern Wat Ban Klan, Pim Fa Kamron, sacred metal Guru Monk amulet cast with chanuan sacred metal alloy made from old temple bell brass, and previous editions of ancient amulets, of various periods unearthed under the base of the principal Buddha image. in the old church Luang Phor Ngern era which remains from pouring the cast of the broken gun model in 1985, pouring gold before the Buddhist Lent day at the Sema Wat temple boundary. The amulets were principally consecrated individually by Luang Phor Chua, a famous monk of the times, throughout the rainy season (quarter 3 months), after which it was brought into the Maha Phuttha Phisek ceremony on November 17, 1991, which had monks The following Kroo Ba Ajarn Mentors present : Luang Por Chuea, Bang Khlan Dtai Temple, Luang Phor Prueang Wat Bang Khlan Nuea (the creator of Luang Phor Ngern 2515 BE amulet), Luang Por Juan of Nong Sum Temple, Luang Por Phon of Dakkan Temple, Luang Phor Nhon of Wat Phutthabat Khao Ruak, etc.
The Power of the Roop Lor Fa Kamron Edition Amulet
The Roop Lor Fa Kamron edition amulet is highly sought after for its reputed magical power. It is believed to provide protection against harm and danger, as well as to bring good luck and prosperity. The amulet is often worn by those who seek spiritual guidance and protection, as well as by those who believe in the miraculous power of Luang Por Ngern.
Both large and small prints on the front Sangkati cloth are inscribed with “U” as a symbol. But some of them are not stuck. Because of the ancient method Underneath the base of the Buddha image, is the word ‘Ngern’ on the base. The surface effect of the chanuan muan sarn is evidently cast using precious editions of Luang Por Ngern amulets, including of course the Pern Dtaek broken gun edition. There is a stain of the socket that sticks so tightly that it turns black. The texture is the same as the broken gun model. famous throughout the amulet world Because it’s the same formula. The Buddha’s outstanding virtue It has been famous for a long time.
A Miracle event
While Wat Bang Klan Tai performed the ceremony of pouring gold to Phra Luang Por Ngern There was a loud noise. Clear sky without rain clouds It was terrifyingly dark and gloomy, and then the lightning struck the middle of the ceremony canopy. Thunder roared throughout the area. like the soul of Luang Por Ngern in the heavens and as though he had attended the consecration ceremony that event tens of thousands of people They criticized each other in various ways at the thunder and the sky in the midst of the ceremonial canopy. even though there is not even a slight rain cloud The people of Bang Khlan therefore dubbed the sacred object In this ceremony, Dua said that the Fa Kamron generation
But there are villagers who call this Luang Por Ngern Fa Kamron model, another name is ‘Fan Pla’ fish tooth model because there are villagers who took the Fa Kamron amulet, and inserted into the mouth of the fish, then used a knife to stab it. The first time didn’t go in. The second time, increasing the strength again, it didn’t go in. The third time, he increased his strength and did not enter again. until the Roop Lor Luang Por Ngern monk amulet was thrown out of the mouth of the fish So the villagers call this version of the amulet, ‘Pim Fan Pla’, meaning; ‘the fish tooth version’.
Pra Luang Por Ngern Fa Kamron Edition Amulet
The Pra Luang Por Ngern Fa Kamron edition amulet is a rare and highly revered amulet from the legendary Thai Buddhist master-monk, Luang Por Ngern of Wat Bang Klan. This edition of amulet is particularly special because it was created using the sacred metal admixture of Pern Dtaek broken gun edition amulet.
The Sacred Metal Admixture
Pern Dtaek broken gun is a sacred metal admixture that is created by melting down old and broken guns that have been used in battles. The metal from these guns is said to have powerful protective properties that can shield the wearer from harm and danger. Luang Por Ngern was a master of creating amulets using this sacred metal admixture, and the Pra Luang Por Ngern Fa Kamron edition is one of the most famous.
The Roop Lor Fa Kamron Edition Amulet
The Pra Luang Por Ngern Fa Kamron edition amulet is a Roop Lor amulet, which means it is a small image or statue of Luang Por Ngern that is meant to be worn as a protective talisman. The amulet features the image of Luang Por Ngern seated on a lotus throne, with one hand raised in a blessing gesture and the other hand holding a magical sword. The amulet is cast from the sacred metal admixture of Pern Dtaek broken gun, and is said to have powerful protective properties.
The Roop Lor Fa Kamron edition amulet is highly sought after by collectors and devotees alike. It is considered one of the most powerful amulets created by Luang Por Ngern, and is said to have the ability to protect the wearer from harm, ward off evil spirits, and bring good luck and fortune.
Luang Por Ngern and Wat Bang Klan
Luang Por Ngern was a highly respected and revered Thai Buddhist monk who lived from 2431 BE to 2462 BE. He is known for his exceptional magical abilities and psychic mind powers, which have earned him a worldwide following of devoted followers to this day. One of his most famous creations is the Roop Lor Fa Kamron edition amulet, which is highly sought after by collectors and enthusiasts.
The Magical Wicha of Luang Por Ngern
Luang Por Ngern was famous for his magical Wicha, which included the creation of powerful amulets and talismans. His amulets are known for their ability to provide protection, bring good luck and fortune, and ward off evil spirits. Luang Por Ngern’s Wicha was so powerful that he was known to have psychic mind powers, including the ability to read people’s thoughts and predict the future.
Kata Bucha Incantations for Luang Por Ngern
Devotees of Luang Por Ngern often recite Kata Bucha incantations to pay homage and seek blessings from the master-monk.
The Truth About How Success is achieved (or not), with Amulets Empowered For Accumulating Riches;
I would like to preach my concept of what to expect from amulets for riches as I have learned it through White Buddha Magic, and explain the nuances of how they may work to readers. I do this in order to increase the understanding of those who are having great difficulty with finances or suffering greatly from debt or bad luck, and who are seeking the assistance of magical power to bring positive changes into their lives and turn good luck into bad luck, poverty into riches.
First, it’s important to understand that the concept of Thai amulets and talismanic charms is deeply rooted in Buddhist and Hindu beliefs. The amulets are created by monks or spiritual masters, who imbue them with positive energy and blessings. The amulets are believed to have supernatural powers and can provide protection, bring good luck, and even help the wearer achieve success and riches.
However, it’s crucial to understand that the power of these amulets is not just about wearing them or possessing them. One’s luck received from such types of wealth accumulation amulets require and depend on the personal accumulated merits and good or bad Karma of each person. The amulet itself is merely a tool to enhance one’s luck and good fortune, but it’s not a guarantee.
It’s also essential to understand that these amulets are not a substitute for hard work and perseverance. No amount of magical power can replace the importance of personal effort and commitment towards one’s goals. Therefore, if you are seeking assistance from these amulets, it’s important to pair them with positive actions and a strong work ethic to increase the chances of success.
When choosing an amulet, it’s essential to find one that resonates with you on a personal level. It’s said that the amulet chooses the wearer, not the other way around. Therefore, take the time to find one that speaks to you and brings you a sense of comfort and protection.
It’s also important to understand the different types of amulets available and their specific properties. Some amulets are believed to bring financial success and riches, while others are for protection, love, or health. Understanding the specific properties of each amulet can help you find one that aligns with your needs and goals.
Thai amulets and talismanic charms can be a powerful tool to enhance one’s luck and good fortune. However, it’s important to understand that the power of these amulets is not just about wearing them or possessing them. The amulet itself is merely a tool to enhance one’s luck and good fortune, but it’s not a guarantee. It’s essential to pair these amulets with positive actions and a strong work ethic to increase the chances of success.
Additionally, the personal accumulated merits and good or bad Karma of each person play a significant role in one’s luck received from such types of wealth accumulation amulets. Therefore, it’s crucial to understand and accept personal responsibility for one’s life circumstances while utilizing these powerful tools to achieve financial success and abundance.
Thai amulets have been used for centuries as talismans to help improve one’s fortune. There are many types of amulets available, and some are specifically designed to bring wealth and gambling luck. However, it’s important to remember that these amulets work differently for different people, depending on their accumulated merits and good or bad karma.
Types of amulets for wealth and gambling luck:
Pra Pidta: The Pra Pidta amulet is a popular choice for those seeking wealth and good luck. The Pidta amulet is believed to bring great fortune to its wearer and help protect them from harm.
Pra Somdej: The Pra Somdej amulet is one of the most revered amulets in Thai Buddhism. It’s believed to bring wealth, good luck, and protection to the wearer.
Pra Chai: The Pra Chai amulet is another popular choice for those seeking wealth and good fortune. It’s believed to bring prosperity and success in business and personal life.
Pra Nakprok: The Pra Nakprok amulet is a powerful talisman that’s believed to bring great wealth and prosperity to its wearer. It’s also believed to provide protection from danger and harm.
Pra Lila: The Pra Lila amulet is a unique talisman that’s believed to bring good fortune and success in all areas of life, including finances, relationships, and health.
Pra Rahu: The Pra Rahu amulet is a powerful talisman that’s believed to bring great wealth and success to its wearer. It’s also believed to provide protection from harm and danger.
Pra Sangkajai: The Pra Sangkajai amulet is a popular choice for those seeking wealth and success. It’s believed to bring good fortune, prosperity, and happiness to its wearer.
Pra Pikanes: The Pra Pikanes amulet is a popular choice for those seeking wealth and financial stability. It’s believed to bring good fortune and success in business and financial matters.
Pra Nang Paya: The Pra Nang Paya amulet is another popular choice for those seeking wealth and prosperity. It’s believed to bring good fortune, success, and financial stability to its wearer.
Pra Khun Phaen: The Pra Khun Phaen amulet is a powerful talisman that’s believed to bring great wealth, success, and good fortune to its wearer. It’s also believed to provide protection from danger and harm.
Conclusion:
Thai amulets can be a powerful tool for those seeking wealth and good fortune. However, it’s important to remember that these amulets work differently for different people, depending on their accumulated merits and good or bad karma. So, if you’re looking to improve your financial situation, consider getting a Thai amulet that’s designed specifically for wealth and gambling luck. Just be sure to choose an authentic amulet from a reputable source, and wear it with faith and reverence.
Pra Pid Ta Maekasit Hlang Hua Jai Pra Bpathamang – Luang Phu Bun Wat Klang Bang Gaew
An extremely rare Pra Pid Ta amulet of Luang Phu Bun, the Pra Pid Ta Hlang Tant Tu Sa Ma Ni, of Luang Phu Bun, of Wat Klang Bang Gaew. The Yant on rear face can be seen in the famous Pra Gleep Bua amulets of LP Bun, which were discovered some decades ago and found to be documented by the temple.
Below Exhibit – Pra Pid Ta Hlang Yant Tu Sa Ma Ni Nuea Maekasit See Tong Pla Hlai
Not all models of metallurgical amulets are fully documented, but from what information is accumulated to date, it is known that Luang Phu Bun made Pra Pid Ta, and Pra Pim Samadhi Gleep Bua meditating Buddha amulets in Maekasit metals, and in more rare and fewer numbers, also in other metallurgical alchemical alloys. The Pra Pid Ta is rarer than the Pra Pim Gleep Bua, which were primarily all made from Maekasit, whereas the Pid Ta is also found in Lor Boran forged alchemical bronze alloy.
The rear faces of these amulets are found to have a number of different designs on the rear face, and in the case of the Pim Gleep Bua lotus-petal shaped Maekasit versions, 7 different models are documented (which does not mean that there are no other models made, rather, that documentation is a continuous voyage of discovery, but by no means the be-and-end-all of a pantheon of amulets.
The Pid Ta Lor Boran and Gleep Bua Maekasit amulets were never released in any official edition, rather mostly handed out by Luang Phu Bun to his devotees himself, when they would come to pay respects and make merits. The documentation to date is constructed mostly from devotees who received amulets in their hand from LP Bun himself, and showed their amulets, but it coud be, that there are much more than the officially discovered, known and documented 7 Pim.
Below; A decades old publication showing various Pra Pid Ta of Luang Phu Bun
In fact, with olden days masters, one can almost always assume, that not all of their amulets were documented, as in ancient times, there was much less attention to documenting the amulets of every monk in every year of their lives. This is also why those authors who study and uncover new information, and publish that which is known are important contributors to the preservation of knowledge about Thai Buddhist Amulets and their Makers.
The Pra Pid Ta Khao Buang has many different appearances due to the olden days fcasting methods, and is still not fully documented as a pantheon. Not all models have yet been identified. However, for now, we can name and define at least seven models of Pim Pid Ta and Pra Gleep Bua.
Luang Phu Bun is said to have been a close accomplice, and often mutually visited with the Great Luang Phu Nak of Wat Huay Jorakhae, in Nakorn Pathom. LP Bun received the methodology and mastery of the Wicha Maekasit from LP Nak, which is the ancient science of Alchemical Metallurgy from the Dtamra Saiyawaet, used for casting powerful metallic magical amulets. For this reason, the majority of Luang Phu Bun’s Maekasit amulets have a dark black sheen to them, similar to Luang Phu Nak’s Maekasit. But in some very few exhibits one can see the see tong pla hlai greenish-golden sheen which is often also seen in the amulets of Luang Por Tap, of Wat Anongkaram in Nontaburi.
The seven major documented Pim are as follows; 1. Pra Pid Ta Maha Ud Hlang Agkhara Tu Sa Ma Ni (Hua Jai Pra Bpathamang***), 2. Pra Pid Ta Maha Ud Hlang Yant Dto, 3. Pra Pim Samadhi Gleep Bua Hlang Ppra Pid Ta, 4. Pra Pim Samadhi Gleep Bua Hlang Agkhara 4 Dtua (4 Khom Agkhara Syllables on rear face, seen to vary), 5. Pra Pim Samadhi Gleep Bua Sum Hlang Pra Pid Ta (Elongated pointed arch model), 6. Pra Pim Luang Por Dto Hlang Pra Pid Ta, and 7. Pra Pim Bua Met Hlang Yant Na Ma Pa Ta (with 4 Khom Pali Syllables on rear face NA MA PA TA representing the 4 Elements).
***Please note; The term ‘Hua Jai Pra Bpathamang, comes from the Dtamra Saiyawaet Magical Grimoires, but in Dhamma Sastra (Buddha Science), it has been falsely named by the amulet world as ‘Hua Jai Pra Bpathamang’ and lists the four syllables as ‘TU SA MA NI’ whereas if we list, the 4 Noble Truths in their proper order, and notice that ‘TU SA MA NI’, are the first syllables of each Pali Sanskrit word of the 4 Noble Truths (Hua Jai Pra Ariyasaj 4), then we can see that it should be ‘TU’ for ‘Tugkh; (Dhukkha – Suffering/Dissatisfactoriness), ‘SA’ for ‘Samutayaa’ (A Cause of Suffering/Dissatisfaction), then ‘NI’ for ‘Nirote’ (Nirodha – extinguishing of all external perceptions, and of Dhukkha/Dissatisfactoriness), and finally ‘MA” for ‘Maggha (The 8 Fold Path to the Cessation of all Suffering).
Free Express Shipping is included with this item. Apart from being so highly regarded for their powerful Metta Maha Niyom and Maha Lap, of the highest power of all Pid Ta, the Pid Ta of Luang Phu Gaew are considered to be the top Pra Pid Ta amulet in Thailand, which carries one of the highest prices within its Genre.
