Considered to be the first Pra Somdej made by LP Opasi sometime around 2485 BE, the Somdej Bor Por Ror, in Nuea Wan 108 Klueab Ya Sacred Herbal Powders with Glazed Surface. An absolute All-Time Classic Pra Niyom Amulet, especially recommendable for those who believe and follow the Great Guru Monk Luang Por Opasi. This Somdej can be found in both dry and glazed versions, the glazed versions being more well protected against the elements, are usually more attractive in appearance.

The front face features an image of the Buddha seated upon a 3 tiered dais in meditaion, within an arch. The rear face, has the Jor Bor Ror Royal Insignia of the Sangkaracha indented into the muan sarn clay. It must be said that most exhibits of the Somdej Hlang Jor Por Ror are in very worn out condition, and this particular exhibit is exemplary in its well-kept condition compared to most other exhibits, which of course has been assisted by the herbal lacquer glazed protective coating.

Luang Por Opasi was born in 2441 BE, in Nakorn Sri Tammarat, but was taken and placed in charge of the Sangkaracha at the Royal Temple of Wat Bowornives in Bangkok, where he remained studying and was finally ordained as a full Bhikkhu, in 2461 BE at the age of 20, at Wat Bovornives.

;">He was ordained by the Sangkaracha Monk himself, as his Upachaya (Ordaining Officer). He studied Pali and Dhamma to reach the academic level of Prayoke 5, and then turned to study and practice Wicha Akom (Buddha Magic and Sorcery). He continued on there to attain his completion of Dhamma Studies and develop all facets of his practice, and finally, after 20 years serving at Wat Bowornives, he decided to begin Tudong Solitary Forest Wandering.

He spent the next 20 years wandering and learning Wicha with various Guru Masters throughout this time. One of the masters he spent the most time with to absorb the methods of empowerment and formulas, was Luang Por Gop, of Wat Khao Sariga in Nakorn Nayok. He spent a long time with this Master in order to develop the special abilities of Dtecho Kasin (Fire Kasina), and to stare at the flames and meditate to vanquish the restless mind, and to overcome material attachment.

Part of this practice, was to burn any possessions or material offerings given in the fire, and to watch them burn, until the Kilesa (selfish instinct and desires and attachments) cease to arise within the heart. After mastering his own heart, he returned to Wat Bowornives. But after some time, with his practice of burning all thing he was given, except the four requisites of food, medicine, clothing and lodging necessities, began to cause devotees to begin to travel from far and wide to pay reverence to Luang Por Opasi at Wat Bowornives, and this seemed unfitting to Luang Por Opasi, who did not wish to attract attention.

So he decided it was time to leave Wat Bowornives, and travel on Tudong to go stay at Bang Mot, but this was to no avail, because the devotees just followed after him to Bang Mot, and slowly but surely he was receiving many devotees again. The local folk of Bang Mot had also become very faifhtful devotees of Luang Por Opasi, and had built a small Samnak Songk (name of a Buddhist Forest Ashram before it becomes officially a registered temple) for Luang Por to reside in permanently.

From then on, Luang Por remained at Asrom Bang Mot, and developed it into a fully fledged temple, with his fold of devotees ranging from the poorest farmer, to the richest noble, all of whome came to give alms and watch those gifts which were not of the 4 requisites be burned in Luang Por Opasi's fire. Everybody who came to have material possessions burned in the fire, would experience great wealthy fortunes thereafter, and the legend of Luang Por Opasi's Powers began to circulate.

Luang Por Opasi was also very famous for his ability to appear in more than one place at the same time, and be seen by witnesses in both places. There is a Legend of a visit to India where Luang Por Opasi was supposed to appear, and he sent his two apprentice monks to travel ahead, saying he would appear there later.

In 2499 BE (1955), LP Opasi and two of his disciples where invited to a Buddhist gathering in India to be held from October 28. LP Opasi called to his two disciples to leave before him and that he would join them later. He also told them that he will not be on the spot before October 31 and to warn the organizers of his delay and the date of its arrival. October 31 many of his disciples went to the airport to wish LP Opasi a happy voyage, but it did not come, a few days later the death of LP Opasi was announced.

In fact, in the evening, LP Opasi warned his monks that he was going to remain in meditation several days and to not disturb him under any circumstance, then he went in he Kuti. He stayed there until a anxious monk decides to go and see whether LP Opasi were well or not, he enters the Kuti to find LP Opasi in a state having all the aspect of death.

During this time, in India, the two disciples of LP Opasi attended the Buddhist gathering in company of LP Opasi. Luang Por Opasi spoke with many other Buddhists dignitaries and gave even a state education in front of several hundreds of people, even photos of this occasion has being taken. LP Opasi said goodbye to its two disciples, and told them that he was going to return to Thailand only by separate means of transport.

When they arrived the disciples had a hard time believing the news of LP Opasis Passing Away, everyone believed that they had become insane when they said to have spent the last days in his company... Only the testimony of several other monks present and the photographs in India of LP Opasi proved the veracity of their incredible history.

Each year the coffin of LP Opasi is opened, his body has not decomposed and his finger nails and hair is cut. This is a common thing regarding monks that have become enlightened, The body will not decompose or if the body is burned the bones will turn to stone or diamond. It is also important to document, that the great master of Sak Yant Thai Temple Tattoos, Luang Por Phern Tidtakuno, of Wat Bang Pra, was also a student of Luang Por Opasi.

The Dhamma Dhesana sacred powder model was made with no Yant Puttajak (four Khom letters) on the front face, just smooth surface with leaf veins (Hlang Riap). However one can stil find variations in authentic models. There were also some which were cut around the Buddha image into a five sided triangular shaped amulet, which became known as the 'Pim Ha Liam'.

Because of the many slight variations which can be found in sacred powder models of Luang Por's Bai Po Jak amulet, it is not the best criteria to use the visual details as the main authentication method. Knowledge of the Muan Sarn Sacred Powders and their appearance, and how the clay should look, is a very important tool to use with this kind of amulet. Each Muan Sarn Clay is different, be it Gesorn Pollens, Red Clay Earth (Nuea Din), Nuea Chocolate, or black Bailan Parchment Powders.

Use the Buddhist Method of Bucha for this amulet, by chanting the Maha namasakara Three Times, and then the Kata Aaraatanaa Pra Krueang

Maha Namasakara

Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa

Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa

Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa

Kata Aaraatanaa Pra Krueang

Puttang Aaraatanaanang

Tammang Aaraatanaanang

Sangkang Aaraatanaanang

Then make your Prayer/Wish, and continue with;

Puttang Prasittimae

Tammang Prasittimae

Sangkang Prasittimae

Luang Por Opasi Kata for Chanting;

Ithisukhathoe Arahang Puttoe Namoe Puttaaya Bpatawee Kongkaa Phrapoom Taewaa Khamaamihang