Category Archives: Katha

POWER! POWER! POWER!

Though I have postings on this subjects before but yet people still email or sms to me to offer them a powerful amulet. I am not sure of any powerful amulets but I am very sure the superheroes above are more powerful (at least everyone sees them on the screen!!!).

I don’t blame you all after all that is how irresponsible amulet traders educate you all. They promise you the sun and the moon but you only end up see stars!!! But we can’t really blame them isn’t it because most collectors love to chase after mysteries, unfounded truth and exaggerations. I am not denying that there may be such miracles but it will be the wrong reason for your collection purposes. The main reason for collectors’ and readers’ ignorance is the lacked of Dhamma.

Lets go through the acronyms of POWER,

P = Persistency, Practicality, Purpose

O = Objectivity

W = Willpower

E = Effort, Enthusiaism, Endurance

R = Responsibility

All such qualities above can give power of accomplishments and success. But never has it mentioned amulets!!!

Actually, Buddha has more than 2,000 years ago, outlined motivational factors like above to guide laities to powerful achievements in their lay lives or spiritual attainments. It is called the DHAMMA. Let’s start with The Four Noble Truths;

The Four Noble Truths ( Katha: Dhu Sa Ni Ma )

1. Life means suffering. (Dhu)

2. The origin of suffering is attachment. (Sa)

3. The cessation of suffering is attainable. (Ni)

4. The path to the cessation of suffering.(Ma)

 

Simple explainations;

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a “self” which is a delusion, because there is no abiding self. What we call “self” is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering – a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely “wandering on the wheel of becoming”, because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

The Noble Eightfold Path

1. Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.

5. Right Livelihood

Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.

Remarks;

It may appear that such Dhamma has nothing much to do with amulets but the very fact that great Teachers consrecate great amulets because they stick with such Dhamma. And the fact we, at times experience miracles or unexplainable circumstances was because of such Teachers practising the Great Dhamma. This element is called Boonyarit ! Such Teachers have bountiful of merits / boon to share. When we wear such amulets, we are merely borrowing or riding on the Teachers boon!

Therefore we promote collection of amulets that fulfills the 4 principles rather than just being powerful. Because powerful amulets may not be good eg human bones amulets or dead corpse oil. But good amulets are definitely powerful in terms of providing absolute protection and other blessings ( not making one rich!!! ).

Sadhu Sadhu Sadhu

BiaGae Ven. LP Boon Wat Klang Bang Kaew (Updated)

 

Ven. LP Boon of Wat Klang Bang Kaew

What is BiaGae? Bia means money and Gae means to solve. I am sure many would know that in ancient times they don’t trade with currency notes like now but with gold, silver and etc. Shell too is used as some form of monetary exchange. But in my opinion, Ven. LP Boon of Wat Klang Bang Kaew refers biagae as something of great value that will help solve problems rather than just money. Though it is commony known as an amulet that helps avert danger, black magic or soccery or bad spirit. Little does one knew that biagae of Ven. LP Boon offers a very wide range of protections and blessings. From enhancing a persons luck to making holy water to cure illnesses. For someone to own a piece of Ven.’s LP Boon’s biagae is indeed a very meritorous person because Ven. LP Boon doesn’t make it for any other people but his deserving disciple monks whom disrobe to return to laity’s life. It was one way of Ven.’s great blessings to him by offerring him a sacred amulet that will help solve his problems pertaining to life.

Those days it isn’t easy to make one piece of biagae, let’s simply summarize…

  1. A good shell is picked.
  2. Enter into deep forest to lure or attract mercury. Those days mercury weren’t bought like now but are collected personally.
  3. Shell is filled up with treated mercury and sealed within by a kind of tree thick resin.
  4. Lead is prepared to wrapped up the shell. And when done, the Teacher will write yants all over it.
  5. Covered with another layer of Teacher’s chivon or robes.
  6. Then it will be knitted with fine ropes.
  7. When all is done, the Teacher will consrecate it and empower it with energy and inchantations until it rattles frantically by itself. Then only will the Teacher offer it to his disciple. 

Let me share a video clip on my recent amulet exhibition in Bangkok. Click here!

As you can see, there were many biagaes. I bet for those of you whom lack experience in examining one, you will be convinced that those were made by Ven. LP Boon Wat Klang Bang Kaew. Many so called monks that came to Klang Valley to look for suitable and greedy targets to sell those to them often get their biagaes in such avenue. They may get them for a couple of tens to hundred Ringgit Malaysia. The next article shows how much at current day does one piece of Ven. LP Boon’s biagae!

That’s about RM25,000. Therefore why is he giving it to you cheap when he could bring it back to Bangkok and get better value!

 

A suitable shell is chosen and filled with live mercury. Nowadays Teachers hardly collect the mercury themselves but are bought. That is why in my opinion, if you shake the new biagae as compare to those of good old ones like Ven. LP Boon’s it feels different. Maybe using live mercury as compared with commercial mercury is different and has effect on the effectiveness on the biagae.

Once filled up with mercury, it will be sealed at mouth by a kind of tree resin to prevent leakage. As you all know mercury can be toxic.

 

 

 

 

Did you see the chivon/robes? But not every piece contains them though. You must know every piece of biagae is different because it is hand made and only very few at one time. Well those days, deserving monks don’t robe and disrobe as they like. Anyway, Ven. LP Boon only give to those whom sincerely served the Buddha, Dhamma and Sanghas.

If we are ambigous, we will cut open the exterior to investigate like the photo (left). The age of string, chivon and lead or aloy. But most of our members don’t mind as long as they get 100% Ven. LP Boon’s biagae.

Ven. LP Boon doesn’t knit the ropes on the biagae, it was done by a man that is always in temple. When it is done, some will paint wood like tree resin or dip into thick black tree resin. That expalins why some are so smooth and shiny.

 

 

 

The biagae then will be wrapped with alloy/lead as shown above and Ven. LP Boon will hand write all the yants all over it. Lead/ alloy over many years should turn to be such color. For the benefit of all we will show the sample of yants commonly use by Ven. LP Boon when writing on biagae (shown below).

Below is an article from a biagae collection book. This page shows a few of our featured biagae phim. Biagae with thick rak/resin made by Ven. LP Boon like the one we had featured above. The one we had featured above is made in year 2470s, one of his earlier makings.

SaengThai is considered lucky because we know Ven. LP Boons’ descendants. 20 over years, we only managed to collect a few. This featured biagae was planted at the base of bucha together with this phayant, handwritten by Ven. LP Boon with pencil (see below) and Phra Chao Sua.

  

But then again, never believe all that I have written just like the chinese saying goes ” A florist always claim his/her flower’s the best and fragrant! “. Please use your panya.

Katha BiaGae Ven. LP Boon Wat Klang Bang Kaew

Namo tassa bhagawato arahato sammasambudhdhassa (x3)

Samadhi awhile to rest your mind and recollection them to one-pointedness. Then bring Ven. LP Boon to mind and chant,

Na Ma Bha Tha (x3)

Cha Bha Ka Sa (x3)

Ak Sik Sak Tik

Dha Nu Chay Wak

Sapphay Tay

A Wut Tha Ni Chak

Bhak Gak Bhak Kha

Wi Chun Na Ni

So Mang Ma May

Na Bhu Sa Bhu Ti.

Prepare nam mon (holy water) with this katha and BiaGae Ven. LP Boon. Place biagae and white lotus or any other flowers into the nam mon pot. Chant his katha over and over again or follow by the power of the day. The nam mon now is energize to heal or exorcise or for bath rituals. It has been mentioned before, for someone whom owns a real Ven. LP Boon’s biagae has one of the most important requisite to become mo or spiritual healer.

Other collection by Ven. LP Boon Wat Klang Bang Kaew.

 

Phra Saduklap BiaGae ( The Buddha of Inversion with BiaGae ) very rare.

This amulet is a rarity and valueable because not only it contains Ven. LP Boon’s BiaGae but also wrapped with Pong Cindamanee Jassawana. Ven. LP Boon is a master of not only BiaGae but Pong Cindamanee Jassawana and Phra Chao Sua. At its back was imprinted Phra Saduklap ( The Buddha of Inversion ), it was known to inverse negative energy especially directed purposely to harm the bearer. But Pong Cindamanee has many great positive influences, it was known as a celestial gift that encompasses the entire universe.

Reusi Porgae Ven. LP Boon Wat Klang Bang Kaew

 

 

This Master Reusi is made from Pong Cindamanee Jassawana with Pong Athan ( earth elements with guardians ).

Ven. LP Pae Wat PhiKhunThong’s Collections

Phra Somdej Thong Lerng 2494

 

Phra Somdej Pae Parn 2510

 

Phra Somdej Kanaen Lek 2510

 

Phra Somdej Pae Song 2511

 

Phra Somdej Pae Sam 2512

 

Phra Somdej Phim Phisek 2517 (original gold casing from temple)

 

Click here to see Phra Somdej Pae Mern

Yant/Katha Hua Jai Ven. LP Pae Wat PhiKunThong

 

This is a common yant found in most of Ven.’s collections. This yant is a result of much learning with many Teachers especially in his years of studies in Wat Suthat.

It says,

Buddho Budhadhak Buddhak Laphang Chew Ha Suwannang Mudhu Chitthang Piyang Ma Mak .

One can chant as often as one needs with good mindfulness. If offers protection and blessings in many ways.

Phra Sivali CharoenLap Phim Phisek

Made only 1 piece, 9 gold takruts! Read our previous postings…

Phra Sivali Roon Plod Nee Thavisap

Photos on Phra Sivali CharoenLap Phim Phisek Puthaphisek

Phra Sivali CharoenLap

More News on Phra Sivali CharoenLap Phim Phisek

9″ MeedMo Ven. LP Doem Wat Nong Pho

Katha Puja Phra Somdej

There has been much request for a katha that is suitable for Phra Somdej enthusiasts. Here is a good katha called Katha Puja Phra Somdej. Suitable for any Phra Somdej that resembles that of Ven. Somdej Toh’s work of art. Hardly heared of people teaching this now. The photo above is an other phim Phra Somdej Wat Khun In called, Phim Phrakthan Mai Mi PhaThip.

Start by recalling Ven. Somdej Toh to mind, and the Teacher whom consrecated your Phra Somdej other than Ven. Somdej Toh. Recite Namo Tassa… followed by:

Tosentowaradhammena Tosatthaneasiwaray Tosangagasijantunang Tosachitthangnamamihang (Click here to listen)

What should you do before chanting parittas or khatas?

There has been many enquiries with regards to what should one do before chanting. I believe different Teachers may have their own practise, therefore one shouldn’t be too rigid with such customs.

In my personal opinion, it should be ideal that before we start every chanting sessions, one should always clean ourselves first. Like a Teacher that I have much admirations to Archan PraChuop of Pattalung, he always make it a practise to bathe himself before beginning any chantings. If we are in front of our Buddha’s altar, always lit a pair of candles and incense smoke. Generally 3 sticks of incense sticks, representing the Triple Gems or if ones parent have passed away, 5 sticks, representing Triple Gems, father and mother. Do ensure that candles and incense sticks remain lit throughout the session.

One should make an effort to calm his mind and regain mindfullness. Samadhi for a short while then recall Triple Gems to mind. Follow with our parent and Teachers ( which we call Krus ). Then begin your chantings.

My Teachers

It is important that we have our Teachers at heart. In my opinion, a Teacher can help to anchor our mindfullness and establish our faith. In this world of ours…chaotic it may seems at times, no matter how strong we are or how successful we are. When we reach deep into ourselves in our solitary, we will realise how small we can be. We must realise at times there’s something bigger than ourselves.

One of my most revered Teachers are my Master Rershi(s). I was introduce to adopt Rershi as my Teacher many years ago and I have never stop since.

It can be quite a miracle for those whom revers them faithfully.

One of the great Rershi(s) I have came across is Pothan Sompann Rershi of Tham Nai Dao of Nakorn. Don’t underestimate such a plain statue! This Teacher have many a times grant my and others wishes. He reside in a cave called Tham Nai Dao in Nakorn. I have once brought a friend to this cave. He is very sensitive to unusual paranormal energies, he couldn’t even get near Pothan Sompann’s altar until I asked of his permission to bring a friend to revere him.

Master Rershi(s) are Teachers, Gautama the Buddha’s Teachers are Rershi(s) too. One of the very first amulets found, Phra Rod, was made by Rershi Narod. It may sound ridiculous but some Rershi(s) aged over a thousand years of age!

Maybe at a later postings, I will share with our dear readers on the offering requisites and kathas with regards to revering Master Rershi(s).

Somdej PhraBuddhacharn Toh’s Katha(s)

We thank you all whom have trusted us and our recommendations on Phra Somdej Wat Khun In. According to the feedbacks from some of our members and colletors from abroad, these batch especially the phim niyoms have brought much good factors or influences to sincere bearers. As a result, we have many enquiries for kathas from or of Somdej Toh. Most knew of PhraKatha Jinnabanchon, I have featured before, but most take time to master it. Here we would like to share with you all kathas of and from Somdej Toh. ( It will all be archived in About Kathas section later.)

 

 

Verses from Somdej Phrabuddhacharn Toh before we begin chanting PhraKatha Jinnabanchon (Click here to listen)

Putthak Kamo Lakpe Puthang Taknak Kamo Lakpe Taknang Artik Gaye Gayak Yayak Thevaknang Piyathang Sutava

Itipiso Bhagawa Yama Rachano Thavesuwanno Moraknang Sukhang Arahang Sugato Nak Mo Budh Dha Yak

Verses from Somdej Phrabuddhacharn Toh on Metta Mahalap (Click here to listen)

Metta Khunang Arahang Metta x 9

Verses from Somdej Phrabuddhacharn Toh to make reverence to celestial heavens on getting rid of bad luck, sufferings, illnesses, dangers, negative effects from planetary movements and bestowing of good blessings. It is called;

Katha Bucha Duang Chada (Click here to listen)

Namo Me Sabba Devanam Sabba Garaha Ca Devanam

Suriyam Ca Pamun Catha Sasi Bhummo Ca Devanam

Vudho Labham Bhavissati Jivo Sukaro Ca Maha Labham

Soro Rahu Ketu Ca Maha Labham

Sabba Bhayam Vinassanti

Sabba Dukkham Vinassanti

Sabba Rogam Vinassanti

Lakkhana aham Vandami Sabbada Sabbe Devanam Palayantu

Sabbada Etena Mangala Tejena Sabba Sotthi Bhavantumae.

Known verses of Somdej Toh called Katha Bucha Somdej Phrabuddhacharn Toh Phromarangsi.(Click here to listen)

Om sri sri phromarangsi nama tejo maha sammano maha panyo maha yaso sapha sitthi bhavantumae namo phothi satto phromarangsi.

Takrut MahaRakngap MahaChakapat

Earlier we were talking about ‘Pong Jindamanee’ prepared by Somdej Phra Panarat of Wat Pah Kaew for King Naresuan. Now we will share with you another  great gift by Somdej Phra Panarat to King Naresuan, the ultimate takrut and the King of all takruts, Takrut MahaRakngap MahaChakapat. King Naresuan wore his at all times and especially during warfares. He regconised its effectiveness and requested Somdej Phra Panarat to make one for all his platoon leaders to enhance their skills and lead them to victories.

‘MahaRakngap’ means power to stop or obstruct or defeat. Whereas ‘MahaChakapat’ means the ultimate King. Therefore the main purpose of Takrut MahaRakngap MahaChakapat is to stop or defeat any factors that may affect the bearer or owner negatively. Example; If one carries it, he will be safe wherever he goes or if he has to meet his enemies or competition, he will win over them or win them. If is is kept in the premise, it will safeguard the premise against robberry, buglary and other disturbances to the premise or occupants.
Because it is also MahaChakapat, it is endowed with great energy of Mahalap, MahaMetta, MahaSanae, MahaNiyom, Pokasap, Klaewkard and others. There was an ancient saying that says the value of Takrut MahaRakngap MahaChakapat is more valueable than a gift of diamond from heaven.

However it is hard to find a skillful Teacher who can make this takrut. Any unqualified practisioner whom attempts to write this takrut will lose their mind. Therefore since Ayuddhaya time till now, very few was heard of mastering this takrut. The grand Teacher of this takrut is non other than Ven. LP Boon Thiam, then Ven. LP Salikho but he has passed away last year. Ven.  LP Salikho is very effective too, that is why his Takrut MahaRakngap at present is easily above RM2,000. Even when you can afford higher few are willing to part with such a hard to come by collection!

 

 

Since last year, we were requesting Archan Vicharn of Wat PotthiPakkai in Ayuddhaya to make for us. And there has been much request from our members since but this Takrut is hard to make therefore just writing one piece take much time. An average Takrut MahaRakngap MahaChakapat is about 1feet (12 inches) in lenght and 0.75 inches in diameter. It weighs approximately 1kg. It is decorated with gold leaves when preparing for poksek ceremony.

The Teacher whom makes this takrut must be a person of great patience because the yants on this takrut must be ‘rig nam’ or made potent by means of incantations before he began inscribbing them. We will show you part of the yants below:

It isn’t like an average takrut where the yants or kom writing are few or simple. After writing is completed, it will be rolled and decorated with gold leaves. Then it has to be poksek again. That is the reason why Archan Vicharn seldom make much, only when requested.

There were many enquiries about why is the takrut so long. Those days when people use to built their own homes, this Takrut MahaRakngap MahaChakapat is tied to their main pillar when they construct their home. It is common to use this takrut to protect the home and occupants and at the same time vibrates harmonious and prosperity vibes thoughout their homes.

It is suitable for homes and business premises because it provides;

  • protection
  • prosperity
  • harmony
  • avoiding negative influences or chi
  • black magic
  • winning over business competition
  • many more…

However, it would be ideal if the owner or bearer chant its katha for better energy. It will be ideal if we can chant them according to the power of the day. Eg Monday, the power is 15x, then we chant the katha 15 times and in a week we would have achieved 108 times.

Katha Takrut Maha Rakngap Maha Chakapat (Click here to listen!)

Namo tassa… (x3)

Piyo Theva Manuksanang

Piyo Brahma Nakmuttamo

Piyo Naga Supannayang

Prijin Sriyang Na Ma Mi Hang

Itti Paramita Tingsa

Itti Sappanyu Ma Khatta

Ittipothik Manuppatto

Itipiso Jatenamo

E Ra Ja Ga Ta Rak Sa

Ti Hang Ca To Ro Ti Nang

Pi Sam Ra Lo Pu Sat Pu

So Ma Na Ka Ri Tha Tho

Bha Sam Sam Vi Sa Tae Bha

Ga Budh Pan Du Dam Wa Ga

Wa Dho No A Ma Ma Wa

A Vi Su Nutt Sa Nu Ti

Na Mo Budh Dha Ya

Ya Dha Budh Mo Na

Bak Ra Mang Bha Ga Wa

Ma A U Bha Ga Wa

Nak Mak Pak Tak

Cha Pa Ka Sa

About Kathas

Phra Katha Putthajayamangkala (Pahung ) The Eight Verses on Wholesome Victories

Pahung Sahassama Phinim Mitasa Vutthantang,

Krimay Khalang Utitakho Rasasay Namarang,

Tana Titham Mavitthina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Creating a form thousand-armed, each with a weapon, Mara on the elephant

Girimekhala roared firghtfully with his soldiers. The Lord of Munis conquered

him by means of Dhamma giving and so on; by the power of this may I be of

wholesome victories.

( Chanting this part, can make your enemy to respect or fear you. By the

power of metta we can convert them to become our aide or friend which

subsequently yields positive results.)

 

Mara Tiray Kamaphiyut Cittasap Paratting,

Khoram Pana Lava Kamakkhamma Thadthayakkang,

Khanti Sutan Tavithina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

More than Mara making war all night, was the frightfulness of Alavaka the

Yakkha, impatient and arrogant. The Lord of Munis conquered him by means

of well-taming and patience; by the power of this may I be of wholesome

victories.

(Chanting this part, can shield and protect us from bad spirits or ghost.)

 
Nala Kiring Kacavarang Atimat Tapphutang,

Tavat Kicak Kamasani Vasuta Runantang,

Mettam Pussay Kavitthina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

The noble elephant Nalagiri became quite mad, very cruel, like a forest fire,

wheel-weapon or a thunder-bolt. The Lord of Munis conquered him by means

of sprinkling the water of loving-kindness; by the power of this may I be of

wholesome victories.

( Chant this part, to conquer your enemy by means of metta )

 

Ukkhit Takkhak kamatihat Thasutta Runantang,

Thavan Tiyo Canapathang Kulima Lavantang,

Itthi Phisang Khatamano Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Very cruel, with a sword upraised in his expert hand, Angulimala running

three leaques along the path, he was garlanded with fingers. The Lord of

Munis conquered him with a mind performing marvels: by the power of this

may I be wholesome victories.

(Chant this for protection when traveling to places. Especially to place known

of spiritual disturbances.)

 

Katava Nakat Thamtarang Iva Kapphiniya,

Cincaya Tutthavacanang Canaka Yamachey,

Santayna Somavithina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Having made her belly like a pregnant woman, by tying on a piece of wood,

Cinca spoke lewdly in the midst of the people. The Lord of Munis conquered

her by fair and peaceful means; by the power of this may I be of wholesome

victories.

(Chant this to protect from known enemies whom may hurl accusations or

other misdeed. Think of your enemy when chanting this katha.)

 

Sakcang Viha Yamatisak Cakkava Takaytung,

Vata Phiro Pitamanang Atian Thaphutang,

Panya Pati Pacalito Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Saccaka, whose speech habitually departed from the truth, raised up, like a

flag, his theory with a mind completely blind. The Lord of Munis conquered

him by wisdom’s shining lamp; by the power of this may I be of wholesome

victories.
(Chant this often to build strenght in speech. It will help to gain rapport and

trust when we speak.)

 

Nanto Panan Taphucakang Viputthang Mahitthing,

Puttaynat Thayrakphucakayna Tama Payanto,

Itthu Patay Savitthina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Nandopananda the serpent of wrong misunderstanding but great power, the

(Buddha’s) son, the Elder (Moggallana) serpent-like set out to tame. The

Lord of Munis conquered him by means of a demonstration of power; by the

power of this may I be of wholesome victories.
(Chant this to avoid animal bites.)

 
Tukka Hatit Thiphucakayna Sutattha Hatthang,

Prammang Visut Thijuttimit Thipaka Phithanang,

Yana Katay Navithina Cittava Muninto,

Tantay Casa Phavatu *May Cakyamang Kalanik.

 

Like a serpent well coiled about the arms were the wrongly grasped views of

the Bhrama-god named Baka of pure light and power. The Lord of Munis

conquered him by means of the medicine of  knowledge; by the power of this

may I be of wholesome victories.
(Chant this to tame aggrresive and annoying spirits that disturbs people.)

 
Eta Piput Thacayamang Kala Attha Katha

Yo Va Cano Tinatinay Saratay Matanti,

Hitava Nanay Kavivithani Cupat Thavani,

Mokkhang Sukhang Athikmeiya Naro Sapanyo.

 

These Jayamangala Katha will be good if we can chant regularly with faith, it

can help alleviate ones condition for the better and eventually success.

However it can be broken down individually to eight different kathas with a

strenght of its own.

This can be chanted as often as one wishes whether the entire Katha or parts

or one may chant in accordance to the power of the day;

Monday                                     15 times
Tuesday                                       8 times
Wednesday-Day                        17 times
Wednesday-Nite                        12 times
Thursday                                    19 times
Friday                                        21 times
Saturday                                    10 times
Sunday                                         6 times
Total        108 times
Phra Katha Phra Chao 16 Phra Ong (click to listen)

Na Ma Na A
Nor Kor Na Ka
Kor Or Nor A
Na A Ka Ang
U Mi A Mi
Ma Hik Su Thang
Su Na Bud Dhang
Su A Na A

 

Phra Katha Puja Rahu (click to listen)

Kukseto Ma Ma Kukseto
Toramo Ma Ma Toramo
Guihamo Ma Ma Guihamo
Guttimo Ma Ma Guttimo

Jathathang Ma Ma Thangthaja
Tangvathang Ma Ma Thangvatang
Tangseka Ma Ma Kasetang
Katija Ma Ma Jatika