item # K17B28

VERY RARE Pra Somdej Ket Chaiyo (Nok Pim), Pim Jet Chan Hua Mai Keed Ok V. A holy powder Buddha Amulet with figure of Buddha in Dukkarakiriya (self-mortification or Fasting Buddha) seating on a 7 tiers platform, the head of Buddha is in a shape of a match, and the chest cavity of Buddha is in a V shape. Made from Pong Viset Ha Pragaan (5 kinds of holy powder), blended with plaster cement, and holy water. Made by Somdej Pra Buddhachan Toh Phrommarangsi, the Chief Abbot of Wat Rakang, Bangkok between BE 2404 – 2409 (CE1861- 1866) during his visit to his mother’s birth place at Wat Chaiyo, Angthong Province. After the completion, this Batch of Pra Somdej Ket Chaiyo was stored in the chamber in the chest of Pra Maha Buddha Pim Buddha Statue at Wat Chaiyo, and later discovered in BE 2430, after the restoration work of Pra Maha Buddha Pim, some of Pra Somdej Ket Chaiyo amulets were put back, and the chamber was later officially opened in BE 2502, but the large numbers of Pra Somdej Ket Chaiyo amulets was stolen prior to the opening day. Pra Somdej Ket Chaiyo was the early work before Pra Somdej Wat Rakang and Pra Somdej Bang Khun Phrom amulets.

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BEST FOR: Má-laeng wan mai dai gin lêuuat in Thai means flies never land on your blood which refers to one who wears amulet made by Somdej Pra Buddhachan Toh his/her drops of blood will never be falling to the ground.“You will NEVER die screaming” Thai people believe that “One will never die screaming and one will die without any suffering at end of life if one is wearing an amulet made by Somdej Pra Buddhachan Toh.” This amulet brings endless food with wealth & prosperity. Anything you wish for, and it could change your life for the better, Klawklad Plodpai (it brings safety, and pushes you away from all danger), Kongkraphan (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Maha Larp (it brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). And this amulet helps protect you from manipulators, backstabbers, and toxic people.

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PRA SOMDEJ KET CHAIYO / PRA SOMDEJ PIM KET CHAIYO / PRA SOMDEJ WAT KET CHAIYO

Pra Somdej Ket Chaiyo Buddha amulet is one of the three of Pra Somdej amulets (Pra Somdej Wat Rakang, Pra Somdej Bang Khun Prom, and Pra Somdej Ket Chaiyo) that truly made by Somdej Pra Buddhachan Toh Phrommarangsi, the Chief Abbot of Wat Rakang Kositaram, Bangkok, living between BE 2331 to BE 2415. The Batch of Pra Somdej Ket Chaiyo amulets was made between BE 2404 – 2409 (CE1861- 1866) before Pra Somdej Wat Rakang amulets (BE 2409 – BE 2415) and Pra Somdej Bang Khun Phrom amulets (BE 2411 – BE 2413) of Somdej Pra Buddhachan Toh.

PRA SOMDEJ KET CHAIYO amulet was once called “Pra Somdej Chin Fak”, a Buddha amulet in a shape of a cut Chinese winter squash.

PRA SOMDEJ KET CHAIYO amulet was made from many types of holy powder, organic materials, sundried flower pollens, and blended with plaster cement that was made from ashes of fresh water mussel shells.

This type of Buddha amulet was called Pra Somdej Ket Chaiyo, the “Pra Somdej” refers to Buddha amulet made by Somdej Pra Buddhachan Toh, the “Ket” refers to the name of Somdej Pra Buddhachan Toh’s mother, and “Chaiyo” refers to Wat Chaiyo Temple where this Batch of amulets was discovered. This Batch of Pra Somdej Ket Chaiyo is believed to be made in memory of mother of Somdej Pra Buddhachan Toh. After the completion of this Batch of amulets, Somdej Pra Buddhachan Toh put it in the sealed chamber in the chest of Luang Phor Toh Buddha Statue (Pra Maha Buddha Pim), the Principle Buddha Statue at Wat Chaiyo Vora Vihan.

THE PIM/STYLES OF PRA SOMDEJ KET CHAIYO AMULETS

The amulet is with figure of Buddha in Fasting Gesture (Dukkarakiriya / self-mortification) seating on 7 or 6 or 5 tiers, with and without Bodhi Tree behind.

Pra Somdej Ket Chaiyo amulets were categorized into 22 Pim (styles) of Pra Pim Lak, and 15 Pim (styles) of Pra Nok Pim.

PRA PIM LAK OR PIM LAK refers to styles of amulets and their contents are recognized by all amulet competitions, and all amulet identification companies, and the Certificate of Authenticity can be issued to certify their origins. Pra Pim Lak highest value at THB 4.5 Million while Pra Nok Pim is still affordable. Pra Pim Lak amulets are as follows:

THE MOST POPULAR COLLECTIBLE 4 PIM/STYLES AMONG THE COLLECTORS.

1)Pim Jet Chan, Pim Yai Niyom (7 tiers, large-size, made in largest number of this Batch)

2)Pim Jet Chan, Pim Huu Pra Ba (7 tiers, the earlobes of Buddha reach his shoulders)

3)Pim Hok Chan, Pim Ok Ton (6 tiers, there is no cavity in the chest of Buddha)

4)Pim Hok Chan, Pim Ok Ta-lot (6 tiers, there is a cylinder cavity at the body of Buddha)

OTHER PIM/STYLES

5)Pim Jet Chan, Pim Lai Trong (7 tiers, shoulders of Buddha are in horizon lines)

6)Pim Jet Chan, Pim Kaen Ting (7 tiers, arms of Buddha have excess parts)

7)Pim Jet Chan, Pim Ok Vee (7 tiers, Buddha’s chest is in V shape)

8)Pim Jet Chan, Pim Ok Ton (7 tiers, there is no cavity in Buddha’s chest)

9)Pim Jet Chan, Pim Prok Pho (7 tiers, there is a Bhodhi Tree behind Buddha)

10)Pim Jet Chan, Pim Kaeng Mon (7 tiers, Buddha is with pillow-liked laps)

11)Pim Jet Chan, Pim Sian Klom (7 tiers, Buddha is with a circular head)

12)Pim Jet Chan, Pim Tor (7 tiers, Buddha is with short upper body)

13)Pim Jet Chan, Pim Lek (7 tiers, small-size amulet)

14)Pim Hok Chan, Pim Yai A (6 tiers, large-size amulet, type A)

15)Pim Hok Chan, Pim Yai B (6 tiers, large-size amulet, type B)

16)Pim Hok Chan, Pim Lam (6 tiers, bulky Buddha)

17)Pim Hok Chan, Pim Kaen Gaang (6 tiers, Buddha is with lifting up arms)

18)Pim Hok Chan, Pim Lai Trong Ok Rong (6 tiers, Buddha’s both shoulders are in horizontal lines)

19)Pim Hok Chan, Pim Lai Trong Ok Ton (6 tiers, Buddha’s both shoulders are in horizontal lines, and there is no cavity in the chest of Buddha)

20)Pim Hok Chan, Pim Ok Vee (6 tiers, Buddha is with v-shaped chest)

21)Pim Ha Chan (5 tiers)

22)Pim Ha Chan Kao Buuang (5 tiers, Buddha is with knot-liked laps)

PRA NOK PIM OR NOK PIM refers to styles of amulets are still under discussion, even though their contents are correct as of the authentic sample. And the research studies on their authenticity have not yet been completed. Pra Nok Pim amulets might not be recognized by some amulet competitions as well as some amulet identification companies. Pra Nok Pim amulets are as follows:

1)Pim Prok Pho Teun (7 tiers with a Bhodhi Tree behind Buddha, and the motifs of Bhodhi Tree is unsharpen)

2)Pim Ok Rong B (Buddha with cavity in his upper body, type B)

3)Pim Prok Pho Ok Chit (there is a Bhodhi Tree behind Buddha and the cavity in the chest of Buddha is small and narrow)

4)Pim Jet Chan Lai Trong (7 tiers, shoulders of Buddha are in horizontal)

5)Pim Hok Chan, Pim Talok (6 tiers, the figure of Buddha is in a bad shape)

6)Pim Jet Chan Eo Gwaang (6 tiers, Buddha is with broad waist)

7)Pim Jet Chan Kaeng Mon (7 tiers, the laps of Buddha are like pillows)

8)Pim Jet Chan (7 tiers)

9)Pim Jet Chan Kaen Gwaang (7 tiers, the Buddha’s arms are wider than other styles)

10)Pim Jet Chan B (7 tiers, type B)

11)Pim Ok Ton (Buddha is without a cavity in his upper body)

12)Pim Kaeng Mon B (the laps of Buddha are like pillows)

13)Pim Hok Chan Kao Kaep (6 tiers, the laps of Buddha are small)

14)Pim Sen Daai Taan Koo (the tiers are slim with 2 horizontal lines at the lowest tier)

15)Pim Jet Chan Kaen Gwaang (7 tiers, arms of Buddha are wider than other styles)

WAT CHAIYO VORA VIHAN is situated at Chaiyo District, Angthong Province. This temple was built in the Kingdom of Ayutthaya, and later in between BE 2400 to BE 2409 Somdej Pra Buddhachan Toh made a very large Buddha statue in Mara Vichai Gesture, the villagers called it “Luang Phor Toh” which means “huge Buddha statue”. The Luang Phor Toh was made from brick and coated with white plaster cement, and the statue was in an open area without a roof. This area is a birth place of his mother, “Ket”. As customs and cultural beliefs, Somdej Pra Buddhachan Toh made a Batch of Buddha amulets storing inside the body of Luang Phor Toh in memory and on the merit of his mother.

In BE 2430, Lord Rattanabordintorn (Rod Kanlayanamit) was appointed by King Rama V of Bangkok to the master of the restoration project of Wat Chaiyo. Lord Rattanabordintorn decided to make temple building to cover Luang Phor Toh, and the foundation work had destroyed Luang Phor Toh to crumble to the ground, and “Pra Somdej Ket Chaiyo” amulets hidden in a chamber in the body of Luang Phor Toh spilled onto the ground, the villagers there picked them up and kept them for themselves, but thousands of the amulets were given to Luang Ta Rod, the Abbot of Wat Pho Griiap, Angthong Province and Luang Ta Rod stored them inside a small stupa/chedi at Wat Pho Griiap. After the completion of the restoration work, and Luang Phor Toh, the Principle Buddha Statue of Wat Chaiyo was restored, coated with black lacquer, and patched with gold foils, the new name was given by the King Rama V to “Pra Maha Buddha Pim” , and the temple was Given a new name to Wat Chaiyo Vora Vihan (Ket Chaiyo). At the same time, Lord Rattanabordin (Boonrod) ordered the villagers to bring back Pra Somdej Ket Chaiyo amulets, and put them back inside the body of Pra Maha Buddha Pim, but allowed each villager to keep only few amulets. Those amulets were put back in the chamber inside the chest of “Pra Maha Buddha Pim”. Later in the year BE 2502 (CE 1959), Pra Somdej Ket Chaiyo that Luang Ta Rod stored inside a small stupa/chedi at Wat Pho Griiap was robbed, and the chamber inside the small stupa/chedi was empty.

BEFORE BE 2500 (CE 1957), the batch of Pra Somdej Ket Chaiyo was found inside Pra Maha Buddha Pim together with small numbers of Pra Somdej Wat Rakang made by Somdej Pra Buddhachan Toh, but the historians could not confirm that Pra Somdej Ket Chaiyo amulets were truly made by Somdej Toh. However, the batch of Pra Somdej Ket Chaiyo amulets was authenticated its provenance later in the year BE 2500 (CE 1957) after the chamber of stupa/chedi of Wat Mai Amataros (Wat Bang Khun Prom) was opened and the small quantity of Pra Somdej Ket Chaiyo amulets were also stored inside the chamber with Pra Somdej Bang Khun Prom amulets made by Somdej Pra Buddhachan Toh.

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FASTING BUDDHA

After reaching enlightenment at Bodhgaya, Buddha meditated and fasted for forty-nine days. Thus, showing him as an emaciated renouncer relates to his enlightenment and his status as a yogic ascetic who has ultimate control over his body). In Buddhism, fasting is considered a method of purification. Fasting in Buddhism is to develop control of one’s attachments so the mind can be freed to develop higher awareness. Also fasting can be done so that one restricts from a pleasure (food) and dedicate it to someone sick, in need or dying. Basically to restrict one’s body from the normal food intake is to develop discipline, awareness, self-control and even appreciation for all one has.

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Buddha amulet with figure of Buddha seating on a 7 tiers platform represents the Pariha Niyatham Jet  or Satta Aparihaniya Dhamma, the 7 conditions of welfare

Introducing the Seven Condition of Welfare (Satta Aparihaniya Dhamma)

After having attained the supreme Enlightenment, the Buddha went from place to place, tirelessly spreading the Teaching until He reached eighty years of age.

In the Digha Nikaya of the Sutta Pitaka, the Mahaparinibbana Sutta mention on that King Ajatasattu of Magadha wanted to attack and conquer the Vajjian state.   Before he proceed, he had requested one of his minister to visit the Buddha and ask the minister to ask the Buddha view on regard of his idea.

Instead of giving a direct answer, the Buddha spoke about the seven conditions conducive to the growth of a nation’s welfare. He said that people should assemble in harmony, discuss their national affairs together, follow the established laws and not change them unreasonably. In addition, they should honor their parents, teachers and elders, lead a moral life, respect their religion, and follow the advice of the wise and the virtuous. As long as people followed this advice their nation would prosper.   Satisfied with the answer, the minis­ter left, promising to convey the Buddha’s reply to his king.

The Buddha declared that:

(1) as long as the Vajjians meet frequently and hold many meetings;

(2) as long as they meet together in unity, rise in unity and perform their duties in unity;

(3) as long as they enact nothing not enacted, abrogate nothing that has already been enacted, act in accordance with the already established ancient Vajjian principles;

(4) as long as they support, respect, venerate and honour the Vajjian elders, and pay regard to their worthy speech;

(5) as long as no women or girls of their families are detained by force or abduction;

(6) as long as they support, respect, venerate, honour those objects of worship — internal and external — and do not neglect those righteous ceremonies held before;

(7) as long as the rightful protection, defence and support for the Arahants shall be provided by the Vajjians so that Arahants who have not come may enter the realm and those who have entered the realm may live in peace — so long may the Vajjians be expected not to decline, but to prosper.

Hearing these seven conditions of welfare which the Buddha Himself taught the Vajjians, the Prime Minister, Vassakāra, took leave of the Buddha, fully convinced that the Vajjians could not be overcome by the King of Magadha in battle, without diplomacy or breaking up their alliance

The Mahaparinibbana Sutta, while enunciating the seven factors which arrest socio-political decay [i.e. satta aparihaniya dhamma of the Vajji] specifically stresses respect for the elders of the community, adding that due attention be paid to the counsel they can offer.

The Buddha thereupon availed Himself of this opportunity to teach seven similar conditions of welfare mainly for the benefit of His disciples. He summoned all the Bhikkhus in Rājagaha and said:

(1) “As long, O disciples, as the Bhikkhus assemble frequently and hold frequent meetings;

(2) as long as the Bhikkhus meet together in unity, rise in unity, and perform the duties of the Sangha in unity;

(3) as long as the Bhikkhus shall promulgate nothing that has not been promulgated, abrogate not what has been promulgated, and act in accordance with the already prescribed rules;

(4) as long as the Bhikkhus support, respect, venerate and honour those long-ordained Theras of experience, the fathers and leaders of the Order, and respect their worthy speech;

(5) as long as the Bhikkhus fall not under the influence of uprisen attachment that leads to repeated births;

(6) as long as the Bhikkhus shall delight in forest retreats;

(7) as long as the Bhikkhus develop mindfulness within themselves so that disciplined co-celibates who have not come yet may do so and those who are already present may live in peace — so long may the Bhikkhus be expected not to decline, but to prosper.

As long as these seven conditions of welfare shall continue to exist amongst the Bhikkhus, as long as the Bhikkhus are well-instructed in these conditions — so long may they be expected not to decline, but to prosper.

With boundless compassion the Buddha enlightened the Bhikkhus on seven other conditions of welfare as follows:

“As long as the Bhikkhus shall not be fond of, or delight in, or engage in, business; as long as the Bhikkhus shall not be fond of, or delight in, or engage in, gossiping; as long as the Bhikkhus shall not be fond of, or delight in sleeping; as long as the Bhikkhus shall not be fond of, or delight in, or indulge in, society; as long as the Bhikkhus shall neither have, nor fall under, the influence of base desires; as long as the Bhikkhus shall not have evil friends or associates and shall not be prone to evil — so long the Bhikkhus shall not stop at mere lesser, special acquisition without attaining Arahantship.”

Furthermore, the Buddha added that as long as the Bhikkhus shall be devout, modest, conscientious, full of learning, persistently energetic, constantly mindful and full of wisdom — so long may the Bhikkhus be expected not to decline, but to prosper.

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Pong Viset Ha Pragaan (5 kinds of Holy Powder)

A Pra Somdej amulet MUST contain Pong Viset Ha Pragaan (5 kinds of Holy Powder), and the Pong Viset Ha Pragaan is the COMPONENTS of the following 18 sacred materials:-

1)Din Sor Pong, marly limestone powder.

2)Poon Pleuak hoi, tabby is a type of concrete made by burning oyster shells to create lime, then mixing it with water, sand, ash and broken oyster shells.

3)Din Jet Phong, earth taken from 7 forests where deposit of salts and other minerals are. A mineral lick (also known as a salt lick) is a place where animals can go to lick essential mineral nutrients from a deposit of salts and other minerals. Din Jet Phong is believed to have the force of temptation and distraction.

4)Din Jet Ta, earth taken from 7 bus/boat/railways destination terminals. Thais believe that these areas filled with lovers’ mind power while waiting for one their love one to come homes.

5)Din Lak Muang Jet Lak, earth taken from 7 Holy City Pillars at Holy Pillar Shrines in Thailand that guarded by angels and devas. City Pillars are believed to accumulate the power/energy of protection, prosperity and abundance.

6)Kee Thoop Sai Tain Bucha Pra, joss stick ashes, and candle wicks after offering to Holy Buddha Statues.

7)Dok Galong, powder crushed from sundried snowy orchid tree flowers. The snowy orchid tree flower is believed to have the force of passion.

8)Yod Sawas, powder crushed from sundried young leaves of Guilandina bonduc, commonly known as grey nicker, nicker bean, fever nut or knicker nut. Yod Sawas is believed to have the force of passion and temptation.

9)Yod Ruck Son, powder crushed from sundried double crown flowers. Yod Ruck Son is believed to have the force of love and care.

10)Kee Klai Say-ma, powder crushed from stains, sundried mosses and lichens taken from important temple boundary marking stones. Kee Klai Say-ma is believed to accumulate energy of guarding angles.

11)Kee Klai Pratuu Wang, powder crushed from stains, sundried mosses and lichens taken from gates of the ancient Royal Palaces. Kee Klai Pratuu Wang is believed to accumulate energy of guarding angles.

12)Kee Klai Sao Ta-lung Chang-peuuak, powder crushed from stains, sundried mosses and lichens taken from Royal white elephant hitching Posts. Kee Klai Sao Ta-lung Chang-peuuak is believed to accumulate energy of Devas.

13)Ton Rat-cha-preuk, saw dust of Golden Shower Tree is believed to have force of auspicious omens.

14)Ton Chaiya Preuk, saw dust of Cassia javanica Tree, also known as Java cassia, pink shower, apple blossom tree and rainbow shower tree,  is believed to have force of auspicious omens.

15)Phu Ruam Jai, powder crushed from sundried Betel Vine leaves, those leaves were taken from engagement tray presented during a wedding ceremony to the bride’s parents. Phu Ruam Jai is believed to have power of family unity, support, relationship and happiness.

16)Phu Song Hang, powder crushed from sundried Wild Betel leaves that have double tips. Phu Song Hang is believed to have power of Metta Maha Niyom (gaining loving, caring, kindness and compassion from people all around).

17)Bor Nam Jet Ros, water taken from 7 wells, and water in each well has a taste and not all 7 wells taste the same. Taste is subjective and influenced by the water source, and minerals in them. Bor Nam Jet Ros is believed to have power of Pra Mae Kongka, the mythical Goddess of Water and Rivers.

18)Din Sor Viset or Sila Thikhun, powder of calcite stone, calcite is believed having the ability to amplify and cleanse energy, as well as clear and balance the chakras. It can also absorb and transform negative energy. Calcite is a crystal that calms the mind and enhances mental clarity, and it also connects the emotions with the intellect.

THE FIRST PROCESS (Sang Pong / the preparation of holy materials)

After 18 materials are crushed in fine powder, and then added holy powder, water from 7 wells, and plaster cement as binder. The resultant putty was then rolled into cylinders or slender sticks and dried. During the mixing process of these holy materials, the rituals were performed, the offerings were presented to Buddha, Holy Guru Monks, Devas, Masters (teachers), and holy spirits. The ceremonies were held in the temple buildings in front of the Principle Buddha Statue, and monks were saying sermons to invite Buddha, Holy Guru Monks, Devas, Masters (teachers), and holy spirits to bless on the holy powders. And the ritual of spirit possession is performed, a monk who roll the putty into cylinders or slender sticks his body will be controlled by holy spirits, ghosts of departed master or guru monk or devas.

THE SECOND PROCESS (Kiang Pong Lop Pong / drawing formulas of holy cabalistic writings, and then erase them).

After the sticks of powder are dried, then process of making Pong Viset Ha Pragaan begins. The monk will draw formulas of holy cabalistic writings on a chalkboard made of a sheet of mudstone. The formulas are written accordingly to the ancient scriptures, and while drawing them, the monk must say sermons and prayers to invite the power of Buddha, Devas, and holy ghosts of departed master or guru monk to accumulate their power in the molecule of the powder. At the end of each writing, monk will then erase the formulas of cabalistic writings, and keep the chalk dust in a container for further making Buddha amulets.

The Pong Viset Ha Pragaan must be made orderly, beginning with 1)Pong Pattamang, 2)Pong Itthijay, 3)Pong Maharaj, 4)Pong Buddhakhun, and 5)Pong Tri Nisinghe.

The first holy powder or the precursor to make Pong Viset Ha Pragaan is Pong Pattamang Holy Powder by drawing the formulas of Pattamang cabalistic writings with sermons and prayers. After the completion of Pong Pattamang Holy Powder, it will be divided into 2 parts, one as “Pong Pattamang”, and another one is for making of the next Pong Itthijay Holy Powder. Then returning to the first process of making the chalk sticks and then follow the second process to drawn Itthijay cabalistic writings with sermons and prayers, and keep repeating the processes for the next 3 holy powders.

THE POWER OF PONG VISET HA PRAGAAN (5 kinds of Holy Powders)

1)Pong Pattamang Holy Powder is believed to have magic power of Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), Kambang Longhon Hai-tua (it makes you invisible in the eyes of the enemies), and Ponggan Poot-pee pee-saat Kunsai Mondam Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic, and poisonous animals).

2)Pong Itthijay Holy Powder, it was made from Pong Pattamang believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), and curing and preventing all diseases.

3)Pong Maharaj Holy Powder, it was made from Pong Itthijay believed to have magic power of Klawklad Plodpai (it brings safety, and pushes you away from all danger), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), and Ponggan Kunsai Mondam (it keeps you away from bad spell, curse and black magic).

4)Pong Buddhakhun Holy Powder, it was made from Pong Maharaj believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Kambang Longhon Hai-tua (it makes you invisible in the eyes of the enemies), and Sador (it helps unlock all bad spells, and lift the curses).

5)Pong Tri Nisinghe Holy Powder, it was made from Pong Buddhakhun believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Ponggan Poot-pee pee-saat Kunsai Mondam Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic, and poisonous animals). Klawklad Plodpai (it brings safety, and pushes you away from all danger), and curing and preventing all diseases.

WRITTEN BY HADES CHAN / w w w . f a c e b o o k . c o m / h a d e s c h a n H K

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SOMDEJ PRA BUDDHACHAN TOH / SOMDEJ TOH

Somdej Toh (1788-1872; B.E. 2331-2415), known formally as Somdej Pra Buddhachan Toh  (Toh Phrommarangsi), was one of the most famous Buddhist monks during Thailand’s Rattanakosin Period and continues to be the most widely known monk in Thailand. He is widely revered in Thailand as a monk who is said that he possessed magical powers and his amulets are widely sought after. His images and statues are some of the most widespread religious icons in Bangkok.

BIOGRAPHY

Somdej Toh was born in Phra Nakhon Si Ayutthaya Province, it was believed that he was an illegitimate son of King Rama II. He studied the Buddhist scriptures of the Pāli Canon with several Buddhist masters. After becoming a well-known monk, he became the preceptor for Prince Mongkut, later King Rama IV, when Mongkut became a monk. During Rama IV’s reign Somdej Toh was given the ceremonial name Somdej Pra Buddhachan (Toh Phrommarangsi), the Buddhachan means teacher of Buddhism, given by the King and used to be one of his trusted advisers, having left a lot of teaching stories around him and the King.

He was noted for the skill of his preaching and his use of Thai poetry to reflect the beauty of Buddhism, and for making amulets called Pra Somdej. The amulets were blessed by himself and other respected monks in Thailand. He also appears in many versions of the story of the ghost Mae Nak Phra Khanong, and he is said to be the one to finally subdue her. Somdej Toh also wrote the Pra Khata Chinnabanchon, a protective magical sermon which is widely chant and use among Thais.

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*with Certificate of Authenticity issued by Chomrom Pra Pong Rong Mueang, certified by Mr.Theerayuth Jongboonyanupab, the author of Pra Somdej Pim Ket Chaiyo Book (Takkapat Wat Ket), and the committee of countless Buddha Amulet Competitions of Thailand…  

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DIMENSION: 3.40 cm high / 2.30 cm wide / 0.70 cm thick

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item # K17B28

Price: price upon request, pls PM and/or email us hadesamulet@protonmail.com

100% GENUINE WITH 365 DAYS AUTHENTICITY GUARANTEE.

Item location: Hong Kong, SAR

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