Difference between Yant Sorot Mongkon and Yant Maha Sorot Mongkon

Yant Sorot Mongkon

and Yant Sorot Maha Mongkon

“Yant” is an ancient word, referring to inscriptions or engravings made in various languages (e.g. Khmer or Lanna) on a variety of media, such as silver and gold plates, cloths, or even tattoos.

In Thai Culture, Yant is often analogous to the Indian practice of “Tilok

”; inscribing symbols on the forehead in reverence of gods such as Shiva and Vishnu. This was likely the result of the influence of the ancient Cambodians, from whom the Thais adopted this culture. The Akara yant of most “Geji Ajarn” are based upon this ancient, mystical language, and as a result, most modern Yant are still written in Khmer.

 

It is believed that each Yant channels a specific aspect of the Buddha’s grace, although the form and structure of these yant often vary according to the master’s school of origin.

Amongst the vast trove of Yant wrought by the ages, “Yant Sorot Mongkon” and “Yant Sorot Maha Mongkon” stand head and shoulders above the rest. Often mistaken for each other, these two inscriptions are remarkably similar (having diverged from the same point of origin), but also unique in their own ways.

Both Yant Sorot Mongkon and Yant Sorot Maha Mongkon are created through the unification of three other inscriptions; Yant Jaturo

, Yant Trinisinghae, and Yant Ariyasuj Sorot. Various numbers are used to represent the sentences of spells.

Yant Jaturo

Yant Jaturo occupies the innermost circle of both Yant Sorot Mongkon and Yant Sorot Maha Mongkon. These are represented by 9 numbers in 9 boxes, 4, 9, 2, 7, 6, 1, 8, 3, each representing a word of the Katha;

๔ = 4 means Jaturo

 

๙ = 9 means Navamo

 

๒ = 2 means Tavaecho

 

๓ = 3 means Trini

 

๕ = 5 means Panja

 

๗ = 7 means Satta

 

๘ = 8 means Uttha

 

๑ = 1 means Aeka

 

๖ = 6 means Chavatcharacha

 

Some Geji Ajarn opt to modify the center of Yant, replacing the number 5 (๕) with another inscription. For example, Yant Sorot Mongkon inscribed by Luang Pu Eiam of Wat Sapansung

, feature Akara and Ong-Phra in the center of the yant.

 

 

Yant Trinisinghae

Yant Trinisinghae is popularly used in Ground-Breaking Ceremonies. When inscribed, this yant is believed to imbue auspiciousness and protect the space from danger. It is commonly used in conjunction with Yant Ariyasuj Sorot. When inscribed on weapons such as spears and swords, they are believed to bring victory to their wielders. Inscriptions are often made on objects to prevent theft. Soaking amulets inscribed with this yant in water, also consecrates the water. It is also known for its fire-prevention properties.

Yant Trinisinghae occupies the next layer after Yant Jaturo. There are twelve numbers; 3, 7, 5, 4, 6, 5, 1, 9, 5, 2, 8, and 5. The result of two numbers must be equal to 10, and then punctuated by the number 5, for example, 3, 7 punctuated by the number 5. 4, 6 punctuated by the number 5, and so on.

Each number represents the following words of the Katha;

๓ = 3 means Trinisinghae

 

๗ = 7 means Sattanakae

 

๕ = 5 means Panjaphetchalugannamewaja

 

๔ = 4 means Jadtutewa

 

๖ = 6 means Chawadcharacha

 

๕ = 5 means Panja Intra

 

๑ = 1 means Aeka Yagkha

 

๙ = 9 means Nava Tewa

 

๕ = 5 means Panja Phomma Sahabordee

 

๒ = 2 means Taveracha

 

๘ = 8 means Uttha Arahanta

 

๕ = 5 means Panja Phutta Nama Mihung

 

When this talisman is inscribed on a cloth or paper, and either flown from a post in the house or hung at each of the 8 cardinal directions, it protects the space from demons and danger. If Yant Jaturo is added, it becomes a Yant Trinisinghae Yai

.

 

Yant Ariyasuj Sorot

Yant Ariyasuj Sorot occupies the outermost position of the three talismans. It is represented by 16 numbers, 16, 9, 4, 5, 3, 6, 15, 10, 13, 12, 1, 8, 2, 7, 14, and 11, each representing the following words of the Katha;

๑๖ = 16 means Sorot Ja Mangkhalangjawa

 

๙ = 9 means Nawarogutarathamma

 

๔ = 4 means Juttaromahathipa

 

๕ = 5 means Panjaphutthamahamunee

 

๓ = 3 means Tepidtakathammakhancha

 

๖ = 6 means Chakamawajarakhatha

 

๑๕ = 15 means Panjathutsathawesamphung

 

๑๐ = 10 means Thutsaseelangnamewaja

 

๑๓ = 13 means Tethutsutchangkhathamma

 

๑๒ = 12 means Pathutsapatjharayung

 

๑ = 1 means Aekamewo

 

๘ = 8 means Autthasurapatewajanthimunphasuriyanja

 

๒ = 2 means Tawejanthungsuriyung sakkha

 

๗ = 7 means Sutjapodchangtajewa

 

๑๔ = 14 means Jattuthadsajakkawattijewa

 

๑๑ = 11 means Aekathadsaphidsanukanjewa

 

It is widely believed that this Yant was adopted from a more ancient form, retrieved from a stupa built by King Ashoka. It is especially efficacious at mitigating potential dangers, calamities and diseases, and blessing people with prosperity and auspicious tidings. It may be used to amplify the benefits of all facets of the Buddhist experience. When casting Buddha images meant for worship, this yant is often inscribed onto the gold plates bound for smelting, as their intrinsic power is a desirable element of the finished product.

 

Difference between Yant Sorot Mongkon and Yant Sorot Maha Mongkon

These inscriptions are often mistaken for each other, but they are easily distinguishable by the inscribed Akara bounding each of their squares.

The Yant Sorot Mongkon is surrounded by Katha Baramee 30 Tat; which is every form of virtue which are perfected by every Bodhisattva on the path of enlightenment. It is further crested on the top by the inscription “itipara mitatuengsa

”. On the right “itisup phanyumakhatara” is visible, and on the left, “itipisojatenamo”. The inscription “itipothimanubpatto” is present below.

 

 

Yant Sorot Maha Mongkon is surrounded by Katha Jaturawut

(the Katha of 4 weapons) and Katha Arwut Phra Phutthajao or Katha Baramee Sib Thid on outside the frame. These are bounded by four Akara on each side, each consisting of two lines.

 

The Katha Jaturawut is inscribed on the outermost row, as well as “Sakkutsawachirawutthung

” along the top, referring to Indra‘s (King of the Deities) weapon. On the right, you will find the inscription “Yummatsananawutthung” referring to Yamakaya‘s (the Lord of Death) weapon. Below, you will find the inscription “Wessuwannassakhathawutthung”, referring to Wessuwan‘s (Leader of the 4 Heavenly Kings) weapon. Finally, on the left, is the inscription “Arlawakassathusawutthung”, referring to Yakkha Alawaka’s weapon.

 

The inner row is inscribed with the Katha Arwut Phra Phutthajao

or Katha Baramee Sib Thid; crowning the yant, is the inscription “Aryantuphonto-itthanisinnekkhumma”. To the right and left are “Panyasahawiriyakhanti” and “Yutthayaro tunhajasuppharoopalayanti” respectively, and at the base, you will find the inscription “Sujthathithanamettubekkha”.

 

 

Legend has it that this yant was inscribed on the base of the central pillar of Bangkok city. It is said that the Patriarch (Sangkharaj Pae

) at Wat Suthat, Bangkok, himself an expert in Yant, considered Yant Sorot Mongkon to hold dominion over all other yants, opting to have it inscribed in the chapel of Wat Suthat temple, and under his pillow, where it continued to support him until his death in 1944.

 

Katha Sorot Mongkon

namo tutsa phakhawato arahato samma samphutthatsa (3 time)

 

solasamang khalanjaewa nawa logutta rathammata

juttaro jamahatheepa panjaphuttha mahamunee

tripita kathammakhantha chakama wajara tatha

panja thasa kawaesujjang thasamang seelamaewaja

taeratsa thutangkhaja patiharunja thawathasa

aekamaeruja sura-uttha thawaejanthung suriyungsakkha

suttaphotchang khajaewa jutthasa jukkawuttija

aekkathasa witsanuracha suppaetewa samakhata

mung rakkhantu palayuntu taesupphatha ae-taena

mungkharataechaena supphasotthee phawantu mae

 

Reciting this Katha 108 times per day is said to be like possessing a Kaew Sarapad Neuk (wishing crystal), granting all your wishes for fortune and renown, and clearing your path of all obstacles to success, health, and happiness.

Possessing the power of all their constituent elements, and adding an extra layer of spiritual efficiency to them, these yants are renowned for a reason. In the modern age, where we look to the unknown seeking purpose, perhaps now more than ever, they continue to be a beacon of hope for devotees, in the foggy darkness that is existence.