The Jao Gno Pha, or ‘Ngo Pha’, is a mythical legendary figure in Thailand, who represents one of the Saakai (Mani Negritos), which have been in existence since stone age times. The Jao Ngo Pha plays a role in the literary masterpiece ‘Sangkh Tong’ (the Golden Conch) story. Thai Buddhist people know the story of Sangkh Tong as a staged Poetic Play (Tantamount to a Musical in the West), performed since the Sukhothai Era right up to the Ratanakosin Era, and has remained a popular Literary Epic and a compulsory study for all students of Thai Literature.
The Jao Ngo Pha plays a role within this story, and is also found as an amulet and deity of reverence. Jao Ngo Pha is also a Magical ‘Wicha’ (Sorcerous Arts), in Thai Buddha Magic (Animist/Buddhist influenced Occult Magic). The Sangkh Tong ‘Golden Conch’ Literary Epic, evolved from the one of the Buddhist Jataka (Buddha’s Previous Lives stories), named the Suwanna Sangkh Jataka.
Beliefs about the Powers of the Ngo Pha as a Magical Deity;
The Ngo Pha of the Sangkh Tong Jataka story has immense power to hide himself, within a ‘Ngo’ (Rambutan) and be invisible to anybody, and is hence famed for what Thai Buddhist people call ‘Klaew Klaad’ evasive magic. He is also a Charmer and Master of Oratory Arts, and can convince others easily. The Ngo Pha survives under the hardest of conditions, and is hence given the attribute of lending the power to get through against all obstacles. The Jao Ngo is used along with the Wicha Maha Jinda Mani Montr Magical spell in Thai Buddha Magic, to make amulets for evasion of dangers and enemies, protection and wealth accumulation, mercy charm and seductive influence
The Ngo Pha Royally authored story appeared during the times of His Majesty King Rama 5 Pra Jula Jom Glao Pra Jao Yoo Hua, who wrote it in the ‘Roi Grong’ (100 verse) poetic form, during an eight day period of illness when he had to rest.
The story of the Ngo Pha, despite being written like a Poetic Play, was not written with the intention of being a staged play, rather, just for reasons of self relaxation. The story was finished on the 2nd of February in the 124th year of the Ratanakosin Era (2448 BE, which according to modern Calendar would be 2449 BE). The work was refined slightly a little later. On the 14th March of 2456 His Majesty gave permission for the first ever printing of his work. His Majesty also added a final eight line Poem at the end of immense Beauty, and Highly Refined Rhythmic Tonal Composition.
Below; Storybook Cover of His Majesty’s Poetic Authorship of the Story of Ngo Pha
The story is not written using long difficult academic words, which are hard to understand, rather, in ‘Pasaa Goy’, or ‘Pasaa Sakai’ language of the Mani People, which is an ancient Austro-Asiatic language. To this day, the Ngo Pha still exist, in groups of around 7-60 people per group, and call themselves the ‘Mani’ (also known as Orang Asli, and Goy people), in the Jungles of Malaysia, Thailand, the island of Papua New Guinea, in the Philippines, and in the Andaman islands. They have some similarities with the Aboriginal People of Australia.
In the Royal literary story of the Jao Ngo Pha, Despite using short and easy form of speech, the story is written with extreme finesse, and has a poetry in motion to its flow of words.
The Ngo Pha Ancient Tribal People
It is believed by some paleontological anthropologists, that the Ngo Pha (Mani People), may have wandered out of Africa before Homo Sapiens. In Malaysia they call the Mani the ‘Semang’ people, and have an official total population count of around 4500-5000 people.
In Thailand, there are only around 3-400 Ngo Pha, who are split into four cultural sub-categorisations of Ngo Pha; 1. Gansiw People, found in the Jungles of Yala Province, 2. Yahaay People, found in the Jungles of Naratiwas, 3. Dtaede (or Yaede), who live on the mountain of Sangaalaa Kiree in the forests, and 4. Dtaen Aen People, found scattered in the Jungles around the Province of Trang.
Many of the Ngo Pha in Thailand moved to Malaysian Forests because of being looked down upon and being bullied by Thai Society, and because it is more better adapted for their culture and lifestyle in the forest. They sustain theirselves mainly from roots like the Phueak sweet potato, Bananas, Papaya, and Hunting Animals for Meat, and catching fish either with their hands or hand made rods and traps.
When speaking of the sacred crocodile Animist Charm, the Wicha Jorakhae sorcerous crocodile spell of Pra Kroo Samun Tam, can be said to be synonimous with the name of the temple of Wat Khao Galoke. Pra Kroo Samun Tam is the first ever abbot of Wat Khao Galoke, and ordained at age 31 in the year 2522 BE, as Wat Tamma Pracharam with the Great Luang Por Tong Sukh of Wat Sapan Sung as his Upachaya Ordaining Officer, Luang Por Phaew, of Wat Tanode Luang as his Pra Gammawajajarn Prompting Officer, and Luang Por Pan of Wat Tamma pracharam as his Anusawanajarn Witness. The Paya Jorakhae Aathan of Wat Khao Galoke is so popular that it has been made in more than a dozen or so editions.
The Jorakhae Akom most probably Represents the Chalawan Giant Crocodile, who ate his fill and grew to giant size, and was a highly feared Deified beast of Thai Folk Tales and Literary Fable. They are a very rare kind of animist charm to find made, for so few masters possess the Wicha. This makes them very special because of their rarity and exclusivity, and of this particular Niche of the Thai amulet scene. Apart from this, we should look at the magical properties all the magic spell used in this very ancient animist Charm. The Jorakhae is of course a type of Mara (Underworld being), and thus protects against other Maras during the time it serves you.
11th edition Jorakhae Wat Khao Galoke 2556 BE in Nuea Tong Hlueang
The first edition was released in Nuea Tong Daeng Rom Dam only, with 6000 made, on 1st January of the year 2550 BE, 6000 amulets made, with the words ‘Wat Khao Galoke embossed. The edition was so successful and popular, that a second edition was required.
The 2nd edition was released in the same year on the 10th of May 2550 BE, with 4,400 amulets made in Nuea Tong Hlueang, and Nuea Tong Lueang Rom Dam. This edition also depleted fast, and made a third edition necessary, to fulfil the needs of the devotees who missed out on the first two editions.
This third edition was then released on the 28th October 2550 BE in the same year as the first edition, with 10,999 made in Nuea Tong Hlueang, . Then a 5,999 in Nuea Tong Hlueang Rom Dam, and 1000 made in Nuea Tong Daeng.
Paya Jorakhae 3rd edition Wat Khao Galoke Nuea Tong Daeng
Below; special ongk kroo version of third edition Jorakhae Akom Wat Khao Galoke in Nuea Tong Hlueang Rom Dam immersed in Green Prai Oil
Paya Jorakhae amulet Pra Kroo Samun Tam Wat Khao Galoke
The Fourth edition was also released in the very same year during the ceremony of receiving the Royal Pat Yos Monk’s Fan of Status. This 4th edition came after the third edition depleted, much to everyones’s surprise (considering many more than the previous editions were made to avoid depletion). By this time, the Jorakhae Akom of Wat Khao Galoke had become nationally famous, and was in demand around the whole country.
So the 4th edition was blessed and released on 13th December 2550 BE with 500 made in Nuea Tong Daeng, and 100 made in Nuea Tong Hlueang. This edition had crocodile with open mouth like the third edition, but is rarer top find due to less numbers.
The 5th edition was made with much larger numbers and released on 13th April 2551 BE with 15,000 amulets made in Nuea Tong Hlueang, 13,000 in Nuea Tong Hlueang Rom Dam, and 2000 made in Nuea Tong Daeng.
The 6th edition is identified by the fact the crocodile is holding three lotus flowers in its mouth.The 6th edition was blessed and empowered and released on 11th June 2561 BE. 4,500 amulets were made in Nuea Tong Hlueang Rom dam, and 3000 in Nuea Tong Hlueang, with only 500 being made in Nuea Tong Daeng.
The 7th edition was released on 13th April 2551 BE, with 12,935 amulets made in Nuea Tong Hlueang Rom Dam, 6000 in Nuea Tong Hlueang, and 6000 in Nuea Tong Daeng. Since then there have been various editions released occasionaly over the years (up to 14 editions), continuing the Dtamra of the Paya Jorakhae Wat Khao Galoke.
Presenting a rare limited edition amulet that is now an extreme rarity, from back in the year 2553 BE, from an extremely powerful Master; the Takrut Hnang Suea Kroeng Tiger Takrut Amulet of LP Derm Lineage Master and Adept of the Surin Khmer Occult Arts, Luang Phu Nong Tammachodto, for Protection and Power – useful for those in positions of command, in need of more personal power and influence, promotion seeking, as well as for those who have dangerous professions, such as Police, Army, Bodyguards and Civil Servants. Anti Black Magick and Poksap Prosperity is also a Magickal Property of the Tiger Wicha.
Takrut Hnang Suea Kroeng Luang Phu Nong
Blessed in the Sao Ha Fifth Lunar Saturday Edition of the year 2553 BE, by Luang Phu Nong of Wat Wang Sri Tong in Sra Gaew, who is the nephew and direct Wicha inheritor of the Great Luang Por Derm of Wat Nong Po, and who is so highly renowned for his powers of Fire Kasina Magic. The Takrut has been sealed with Krang Paste on each end which is a magical admixture full of Maha Pokasap power, as well as possessing anti black magick powers to seal the spell and defend it against any other magick.
Luang Phu Nong Tammachodto of Wat Wang Sri Tong
Luang Phu Nong is one of Thailand’s Oldest Gaeji Ajarn who is extremely popular for his magical amulets. Luang Phu Nong Tammachodto is the true nephew of luang Por Derm (Wat Nong Po) and recieved direct Wicha magical training from his Uncle. Luang Por Nongs amulets are both powerfully made according to the Wicha of Luang Por Derm
Tiger Takrut for Power Invincibility Promotion Protection and Status LP Nong
Tiger Takrut are becoming extremely rare to obtain these days, for obvious reasons. All tiger used in Thai Temples for amulets are from of Tigers that died a natural death and had the skins donated, and are legal. This amulet comes with steel capped transparent tubular casing included.
Wicha Suea amulets possess immense Anti Black Magick, and Maha Amnaj Commanding Power, to Increase Status and Gain Promotion in the Profession. This of course also indirectly increases one’s wealth through raise in income which comes with rise in Status. Suea amulets are powerful talismans to protect the wearer from all worldly and unworldly dangers. Those who are in positions of command or office, or who need to increase their status and influence over others, will be well served with this item.
Tiger Takrut 2553 BE Luang Phu Nong Tammachodto
Highly Recommended for those who are in positions of command or administration, and those who need to exude power and influence, and for those who risk their lives in conflicts. Those who need to get noticed more, or need to get more respect from others are highly recommended for this kind of amulet.
Those who wear Tiger Sak Yant Tattoos are especially recommended to use this kind of amulet, as well as Martial Artists and Muay Thai Warriors, and those in Positions of Command, and to use Kata Suea and Kata for Sak Yant to empower their own Command, and Achieve Victory in all Endeavours.
Kata Hua Jai Suea Maha Amnaj – Incantation for the Tiger of Commanding Dominion and Power.
Just in case you haven’t visited us for a while, you may be interested to know that we are currently adding a brand-new collection of sacred king butterfly amulets from Kroo Ba Krissana Intawano of Samnak Songk Weluwan, in Nakorn Rachasima. This ‘Krob Rob Sae Yid 60’ edition celebrates the fiftieth year of ordained life, amd Kroo Ba Krissana Intawano’s sixtieth birthday
Taep Jamlaeng Butterfly King Amulet Pim Yai Kroo Ba Krissana Intawano Sae Yid 60
His famous hand-painted King butterfly Amulets, renowned the world over, for their originality, and delicacy of artistic design. They are veritably perhaps the most beautiful form of Thai Miniature Buddhist Arts, that one can find in the present day and era.
Taep Jamlaeng Butterfly King Amulet hearts
Taep Jamlaeng Butterfly King Amulet blue powders hand painted heart shaped amulets with Ploi Sek Maha Pokasap – from Kroo Ba Krissana Intawano
So please take a visit to the store, and have a look at the brand-new selection which are most pristinely designed, luxuriously embellished, and empowered with various arrays of Ploi Sek Maha Pokasap Gemstones, Takrut Maha Lap, and other special magical insertions.
Taep Jamlaeng Butterfly King Amulet Kroo Ba Krissana Intawano Pim Glang
Kroo Ba Krissana Intawano Samnak Songk Weluwan performing Sak Yant
This edition stands out not only for the presence of the Taep Jamlaeng Butterfly King Amulet, in various sizes and designs, bit also for the addition of two different heart shaped models, and various loi ongk metallic devas and gods inserted into the rear face of the Pim Glang medium models.
In addition, some coins with Kroo Ba Krissana Intawano, and loi ongk statuettes filled with pong sariga dong powders were released in this edition.
Taep Jamlaeng Butterfly King Amulet in Glazed Color front surface, and white sacred powder rear face with the Maeng Mum Maha Pokasap money spider. These jumbo size Taep Jamlaeng Butterfly King Amulets were released in the ‘Maha Taep Bandan Choke’ (Deva bestowing Luck) 2556 BE Master Day ceremony, of Kroo Ba Krissana Intawano at Wat Weluwan, in Buriram.
The Taep Jamlaeng Butterfly King Amulet, is an Animistic Occult Charm, used for Maha Lap lucky Fortunes, amd Maha Pokasap Treasure Accumulation. The amulet is made in the form of sacred powder pressed image in Super-Jumbo size at 5 x 4.5 Cm, encased in stainless steel casing. Front image features the Taep Jamlaeng Butterfly King, which is a twin sexed Yab-Yum like spirit Deva of Love.
The rear face, features a money spider, weaving its web and sitting comfortably in the middle to trawl in all its prey, and treasures.
Spiders don’t have to exert much energy (after their web is woven), in order to catch food, for it just sets a trap and lays in waiting.
This brings the attractive magic to accumulate treasured possessions in, with powerful and ancient animist Invocations, dating back thousands of years, from Pre-Buddhist times. The money spider has been a Magical image of luck and wealthy fortunes, in almost all countries and cultures, around the world since days of old. Sorcery was eliminated in the Western World after the Witch Hunts, leaving almost no real authentic magical lineage remaining.
But in South East Asia, Sorcery has survived in its entirety up to the present day, without its authenticity becoming lost, and is still very much a real and living magical practice. In the west, the money spider remains but a verbal allusion, but no true magical empowerments, or invocations exist in the Western World.
A piece of Kroo Ba Krissana’s Civara monk robe is attached to the amulet, as a personal blessing and object of faith to the Guru for the continuous empowerment through the faith and trust of the devotee, in the Guru.
In the Far East where Buddhist and Animist Sorcerors are permitted to practice and not scorned,the imagery does have true and ancient methods of empowerment, and Kroo Ba Krissana Intawano is one of the most favored Masters for empowering amulets with Maha Lap and Maha Pokasap power for luck, Wealth and Treasured Possessions.
Kroo Ba Krissana Intawano is one of Thailand’s most sought after Masters for his beautiful miniature fine art in the form of his amulets, which are both aesthetically pleasing, as well as full of Metta Mahaniyom Maha Pokasap amd Maha Lap Magic.
Kroo Ba Krissana Intawano is also an accomplished Sak Yant Master, who is less known for his Sacred tattoos, than for his amulets, which is in truth only so, because of the ultra high profile amd international attention that his amulets have recieved, overshadowing his other accomplishments.
This edition was spearheaded by the issue of Pra Pikanes (Ganesha) and Brahma Images, as well as the classic Taep Jamlaeng Butterfly King. A series of Occult charms such as Takrut and Meed mor knives, and Kumarn Tong were also released.
Kata Bucha Taep Fa Din Jamlaeng Pamorn (Butterfly King).
Om Nama Siwa Na Maedtaa
Taewa Jidt-Dta Sip-hok Chanfaa Sip-haa Chandin
Kroo Ba Krissana Jao Khong Wadtumongkol Nee (add your prayers here)
Om Sanaeh Maha Sanaeh Om Na Maedtaa
Maha Maedtaa Om Na Maedtaa Taewa Jidt-Dta
The glazed versions were made in Jumbo and also this Super Jumbo size.
Taep Jamlaeng Butterfly King Amulet – made from a highly concentrated Muan Sarn Sacred Powder admixture, and 16 ‘Ploi Sek Maha Pokasap’ Gems (3 in the front face, and 13 in the rear face). this is the small ‘ Pim Lek’ model, and is an excellent choice for ladies, children and also for Gays.
Made in 2553 BE for the ‘Lai Sen’ edition (now a more famous and highly preferred edition), by Kroo Ba Krissana Intawano. Fancy stainless casing is included with this item. The casing has special decorative frame, with engraved patterns gracing the edges.
The front face of the amulet features the Taep Jamlaeng Butterfly King, with red, black, yellow, green and white finely painted details. The Amulet is a most delicately painted miniature Objet D’art. Four Ploi Sek Maha Pokasap Gemstones are inserted.
Size; 2.8 x 2 Cm
The rear face of the amulet has 13 Ploi Sek of differing kinds, inserted into the Muan Sarn Sacred Powders.
Kroo Ba Krissana Intawano, is along with his accomplice Kroo Ba Beng, of Wat Tanode Luang, one of the only two surviving holders of the secret Wicha of their Kroo Ba Ajarn Guru Master. Namely that of the special method of successfully making Taep Jamlaeng Butterfly King Amulets, whose power is derived from both the psychic and Deity assisted empowerment, as well as from the secret aromatic admixture of Muan Sarn Sacred Powders, Maha Pokasap Gems (ploi sek), and Takrut spells, that are seen to be used with their amulets.
Below; Taep Jamlaeng Butterfly King Amulet held in the hand for visual size comparison.
This edition of amulets was actually blessed also in duo, with Kroo Ba Beng. This is also not the first novel was it the last time that such a thing has happened, for indeed, they have both the same artisan preparing the designs, for their most beautiful and exquisitely finely crafted amulets. It is Hence, that you will see very similar amulets, at least as far as the front face is concerned, from this edition coming from both of these Guru masters.
Those which will have a locket of Kroo Ba Krissana Intawano are obviously from that master. Those which possess a nine tailed Fox locket, or Nam Man Prai inserted in the rear face, will almost always be coming from Kroo Ba Beng. In Thailand of masters are actually seem to be equally powerful, but on international shores, Kroo Ba Krissana Intawano is more well known. There is actually little difference in the power and quality of these amulets, especially considering that both masters have lent their empowerments to both editions from both temples.
Above; Kroo Ba Krissana Intawano performing the blessing of amulets in a sacred Cave.
It is just a matter of preference as to which devotees prefer which master, but that there is not seem to be any kind of comparison made, or any kind of higher and lower status given to either of these masters
In addition to this, his amulets are also miniatures works of art in their own right. Each amulet is completely unique, and unlike any of its brothers and sisters. This is due to the hand painting, and individual treatment given to each amulet, which will have different coloured gemstones, and different sacred items inserted with each amulet, hence, differing slightly from the one next to it.
This particular model is a ‘Pim Lek’ (medium sized) Ongk Kroo Masterpiece Version. It is extremely fortunate now to find what still available some years after the release of the edition. This is because, his amulets are nearly always completely sold out in every edition, before the year is over.
This shows the great popularity and collectability and speculating value of his amulets and how sacred they are to so many people. We may consider, that we can still find amulets of great historic masters so many tens of years and even hundreds of years after that passing, but with the amulets of Kroo Ba Krissana Intawano, only one year is needed for an edition of his amulets, to appear to be completely depleted. Each series and edition depletes and disappears shortly after their appearance. This is what we call a true phenomenon.
Of course the great beauty of his amulets and their artistic value, also counts much towards the reason why they receive so much popularity.
But if it were not for the fact that they are truly sacred, and have a noticeable effect with their magic, then sheer artistic beauty, would not be enough reason, to make them as popular as they are to this day.
These Butterfly King amulets, were released back in 2553 BE, in a series along with some special coin metallic Amulets. These smaller size models, in pink sacred powder, are extremely recommended for ladies, children, and also of course the gay community.
Nang Kwak Nang Paya Kum Sap Maha Sethee Fang Rae Sak Sit Pid Tong Hnaa Somdej
This Nang Kwak Pra Somdej combination is a most auspicious and powerful amulet created by Kroo Ba Krissana for calling to millionaire riches as well as all general blessings of the most infamous Pra Somdej style amulet.
The amulet is entirely Kroo Ba Krissana’s sacred powder based with one side imprinted with the Nang Kwak deity, surrounded by holy angelic yantra specific to Kroo Ba Krissana’s style, and his imprinted signature, rests in the base of the amulet.
A sacred metal ‘Rian’ coin slug, known as a ‘look namo’, with a magical spell inside, is inserted into the Muan Sarn sacred powder base between Nang Kwak and a highly decorative Thai style floral border.
Nang Kwak is a benevolent female deity, was worshipped dates far back thousands of years to the pre-Buddhist era as Southeast Asia was permeated with Brahmanism. She represents the daughter of a wealthy travelling merchant who was lucky enough to hear dharma lectures, from two great Arahants (Mokhallana and Saributra), who were two of the closest friends and most popular practitioners of the Lord Buddha.
It is said that the fact that she took delight in listening to the Buddhist sutra is from these two great enlightened beings caused her to absorb immense lucky Maha Sanaeh, Metta Mahaniyom, Maha Pokasap, and Maha Lap blessings.
This caused her father’s business to become increasingly successful, to the point where they would not travel to do their trading unless Nang Kwak would also travel with them to market on the oxcart.
Her real name was Nang Supawadee, and both Brahman and Buddhist people have been worshipping her, ever since the times of the Buddha, and the worship of this deity has become second to none in Thailand where one will see this deity sitting on almost every single market stall, and shop altar of the whole nation of Thailand.
Before people had this Deity, her more ancient substitute, was to worship either Mae Toranee (Dharani/Mother Earth), or, Pra Mae Posop (The goddess of the harvest and fertility).
She is deemed to bring luck, especially in the form of money, to the household. She is the patron Deity of all Merchants and Salesmen and can be seen in almost every business establishment in Thailand.
The Pra Somdej side displays the iconic image of the infamous Pra Somdej gilded in gold leaf with a silver takrut inserted into the Muan Sarn Earn sacred powders along with 3 white Ploi Sek sacred enchanted gems sitting at the base of the Pra Somdej image.
This side as well displays Kroo Ba Krissana’s signature and the amulet is surrounded again by a highly intricate Thai floral border. A Takrut spell is inserted into the dais, upon which the Nang Paya Somdej Buddha deity sits.
How to Revere Nang Gwak
To Bucha Nang Gwak, One should use 5 incense sticks and offer flowers (preferably jasmine), red syrup drink (‘Nam Daeng’). Some water, and also some sweets and rice as offerings.
Light the incense, candles, and offer the flowers and drinks. Then Say “Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa” 3 times, and bow three times to Buddha before you begin chanting Kata Nang Gwak.
Light the incense, candles, and offer the flowers and drinks. Then Say “Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa” 3 times, and bow three times to Buddha before you begin chanting Kata Nang Gwak.
Kata Nang Gwak
Om Sri Vichai Gangwian
Phu Jao Khao Khiaw Mii Luuk Kon Diaw Cheu Nang Gwak
Guu Ja Bpai Kaa Hua Hwaen Gor Dai Wan La Saen Tanaan
Guu Ja Kaa Saarapadgarn Gor Dai Doey Klong
Guu Ja Kaa Tong Mua Rai, Gor Dai Dtem Haab Piang Wan Nii Bpen Rooy
Saam Haab Ma Ruean Saam Duean Bpen Sethee Saam Bpii Bpen Por Kaa Sampao
Pra Rasii Puu Bpen Jao Bprasit Hai Gae Luuk Kon Diaw Swaaha.
Use this Kata when you are going to sell things, or in your place of business in the morning. Here is a slow and clear pronunciation of the above text, exactly as it is written;
Who was Nang Kwak?
The legend of Nang Kwak, is something that occurred a long time ago, before or during the time when Buddhism was beginning to spread, about 2500 years ago. The legend tells that, in the Indian province of Sawathee in the small town of Michigaasandhanakara (มิจฉิกาสันฑนคร)There was a married couple whose names were Mr. Sujidtaprahma (สุจิตตพราหมณ์ ) and Mrs. Sumanta (สุมณฑา), who had a daughter named Supawadee (สุภาวดี).They were merchants who sold small amounts of wares on the markets, only earning just enough to maintain their small family from day to day.
One day, they were discussing their hopes and dreams for the future, and decided that they should try to expand their business to make more profit and begin to think of being able to save something for their old age; as a result of this conversation, they decided to try to afford to buy a “gwian” (cart) in order to use to travel with and sell their wares to other towns and villages, also then bringing wares from the other towns to sell in Sawathee and Michigaasandhanakara when they returned.
Sometimes, Supawadee their daughter, would ask to tag along for the ride, and help them. One day, as Supawadee was helping her parents to sell wares in a distant town, she was lucky to be able to hear a sermon by Phra Gumarn Gasabatera (พระกุมารกัสสปเถร); she was so convinced, and moved by his sermon, that she took refuge in the Triple Gem.
When Gasabatera saw her faith and devotion, he collected all his powers of thought and concentration of an Arahant* (for indeed Pra Gasabatera was and Arahant*), and bestowed blessings of good fortune and luck in salesmanship on Nang Supawadee and her Family. In addition, Pra Gasabatera increased the power for the blessing to make the magic stronger every time that Nang Supawadee would attend and listen to Dharma teachings with such devotion as she had this time.
Nang Kwak In the next town they went to to sell wares, Nang Supawadee received the opportunity to listen to the preachings of Phra Siwaliitera (พระศิวลีเถร), who was also in the business of wandering around preaching the Dharma as taught by Lord Buddha Sakyamuni. Nang Supawadee received teachings from this master, and thus became extremely well versed and knowledgeable in Dhamma.
Phra Sivali bestowed blessings of Metta upon her for her diligent efforts to follow and understand the practice of Dharma.Phra Sivali tera was different from normal beings and had a strange event marking his birth; namely that, he remained in his mother’s womb for a period of 7 years 7 months and 7 days before being born in the world.This cause Phra Sivali to be endowed with extremely strong mind powers, which, when he concentrated all his mental power and effort to bestow the Metta blessing upon the young Supawadee, the result was an especially strong effect to the blessing he gave.
Due to these blessings gained from the two saints, it came to notice that every time Nang Supawadee came along for the rinde on her parents’ cart, sales were fantastic and all the goods were always sold in no time at all! As the when Nang Supawadee did not accompany them on their market sounds; sales were pretty meager in comparison. Her parents decided that their fortune would be best if they had their daughter Supawadee accompany them always on their sales rounds because they believed that the good fortune was to do with the blessings and merit she had with her.
This brought such great fortune upon the family, that in a short time they became extremely wealthy merchants.
Once they had already become pretty wealthy, Mr. Sujidtaprahma received the opportunity to hear some Dharma teachings from the Lord Buddha himself; he was filled with faith and reverence, and as a result of this, began to practice Dharma practice and reached the attainment of Sotapanna ( โสดาบัณ- Sodaban, in Thai) which is otherwise known as “Stream Enterer”.
Supawadee’s father then donated a park called “Ampatagawan” (อัมพาฎกวัน), for the Bhikkhus to rest and take shelter in, as well as building a Vihara (shrine and salon) for the Monastics, as a temple within the grounds.The temple was named “Wat Machigaasandharaam” ( วัดมัจฉิกาสัณฑาราม).
Pra Sutamma Tera was invited to be Abbot of the temple. Mr.Sujidtaprahma, who was very well known for being a person who would g out of his way to help others, and a good hearted generous fellow, would ask people on his selling rounds if anyone was going the same way and wished to hitch a ride with him. Sometimes there would be as many as a thousand people wishing to accompany him, which he never refused, always fulfilling their wishes, regardless of if they were followers of the Buddha like himself or not.
The many people who got to ride with him noticed the amazing power of Metta Mahaniyom of his daughter Nang Supawadee, whose blessings had caused her parents to become wealthy merchant moguls, and thus began to worship her as a cause of good fortune in selling and business matters.
After many years, Sujidtaprahma and his wife Mrs Sumanta became old and passed away – their blessed daughter Supawadee also became old and eventually had to pass on to the next life, and left her body behind.
But her legend lived on in the hearts for all the people who had adopted her as the patron saint and magical deva of all merchants, praying to her and making offerings to increase merit and receive great fortune in business dealings.Anyone wishing to have good luck in their sales would seek out an image or statue of Nang Supawadee and make Pojja offerings to her, inviting her spirit to come and reside in the statue or image, and bring them luck, as Supawadee had always done whilst riding on her father’s cart.
All of 4 different castes of the Indian Hindu caste system adopted the practice; Brahmins, Royalty, Medics, and even Sudhras were seen to worship and respect Nang Kwak. The practice of making Bucha to Nang Kwak became ever more widespread, due to tales of many merchants practising Bucha Nang Kwak, and becoming extremely wealthy; This caused people in all four directions of the compass to adopt the practice.
The practice of praying to Nang Kwak was adopted by the Thais as Buddhism and the Brahmin faith came to Thailand, and is as proliferant today as it ever was in ancient times! The Brahmins, who are practitioners of Kata in a very big way, brought the statues of Nang Kwak here with them, changing the posture of the statue from that of a lady sitting on a cart, to that of a lady sitting in a shop waving to beckon customers.
First of all before anybody, the Brahmins used it for their own business, but when they saw that people in Thailand believed in the powers of Nang Kwak, they began to make the statues here too, chanting and invoking the kata and blessing the statues to sell to other Thai Merchants for making Bucha to.Nang Supawadee then received her new and more commonly know name, due to her sitting and waving position in the new statue form “Nang Kwak” (waving lady – Kwak means to wave and beckon with the hand).
The objectives of Kruba Krissana Intawanoh’s 2556 BE Kammathana edition, include using the funds to donate to the commemoration of religious holy places and temples, in and around Buriram. And to produce interest and build practice, in the Buddha Dhamma.
The sacred Muan Sarn Earthen powders, were amassed together for the great Puttapisek ceremony and under masterful eyes to ensure that the ritual followed exactly as prescribed by ancient Wicha knowledge.
Some previews on the next pieces of sacred elemental Lek Lai – latest acquisitions of the Kaya Siddhi Adamantine substance, to be added to Thailand Amulets in the next days.
Esto se puede ver unos imágenes y un video de los próximos amuletos de sustancia Ataman Karina que se añadaran a amuletos Tailandés nuestra página web .
Hier kann man genießen und sehen einige die nächste Stücke des Adamantine Substanze (Lek Lai), die gehen in die nächsten Tage in der laden zu befinden werden. Lek Lai, ist ein sehr heiliger Adamantine Substanz, Wie sich in heiliger Höhlen gefunden ist. Es ist nur Anruf Bar von Zauberer und Yogis/Lersi und Buddhistischer Mönche
Cameo Locket Luang Phu Hmun – ‘Run Boromajarn 5 Paen Din’ – 109 years birthday edition – Wat Ban Jan
Locket with picture of the Great Master Luang Phu Hmun of Wat Ban Jan. Luang Phu Hmun is considered one of this Centuries Greatest Master Guru Monks, but whose elusive trajectory has gone unnoticed by the masses until his recent passing, before which, only his true Devotees knew the secret of his greatness. Now, however, Luang Phu Hmuns miracle power is beginning to become Internationally heard of.
Run boromajarn 5 paen din edition (Guru Monks of 5 regions of Thailand empowerment celebrating 109 years Birthday LP Hmun) – made at Wat Ban Jan – Sri Saket
Size; 3.5 Cm high x 2.5 Cm wide 999 amulets made
The rear face of the Locket is filled with Pong Wised (special powder) made by Luang Phu Hmun himself, and one ‘Met Prakam’ bead (rosary bead), with some ‘Ploi Gomen’ (semi precious stones), all three of which were empowered and blessed by Luang Phu Hmun before his death.
Puttapisek Blessing was held within the Chedi stupa in front of the corpse of Luang Phu Hmun on 11th March 2010.
His great colleague and friend, Luang Phu Pa Atiwaro was present for the chanting, as well as LP Kam Bu (wat gut chompoo), and LP Samrit.
2nd Puttapisek Empowerment
Another blessing was made on a Sao Haa auspicious date at Wat Sutat in Bangkok with Luang Por An (Wat Tamma Kosok and Luang Por Siri (Wat Dtan, Nontaburi).
There is a Legend of a sacred boulder stone, which somehow turned up with Luang Phu Hmuns footprint embedded in it after he had stood on it. It is believed that wherever Luang Phu Hmun placed his foot, that place would prosper, and the Deities would come and protect and nourish the place and its inhabitants, as well as attract helpful thoughts in the minds of those who approach, resulting in being treaded kindly and recieving all kinds of generosity and help from others (metta mahaniyom). Luang Phu Hmun wil help his devotees to become wealthy or even millionaires.
The amulets were made by Master Guru monks of 5 different regions of Thailand on request of Luang Phu Hmun who said that when he reached 109 years old that this ceremony should be performed and that Bucha statues and Lockets in his image should be made. It seems that Luang Phu knew something auspicious was going to happen, but didnt tell anyone the details, except leaving the request to make these amulets and empower then in front of his corpse in the Chedi.