Khron Ratchanaren (known as Tok Raja) was born on Thursday December 1, BE2419 (1876). He was sent to Wat Uttamaram by his parents when he was 12 years old to learn Buddhism and Thai language. He stayed with Archan Lok who was the temple Chief Abbot at that time.Tok had showed great interest in Buddhism and became a "Dek Jom" under the supervision of Bhikkhu (monks) in the temple. Besides, he also learned crafting and construction. He once told the devotees that even from an early age, he cherished the ambition of joining the monk hood and stay in the temple to learn Buddhism unlike his other kampung (village) boys of the same age who more preferred to stay in their homes in the kampung.Ordination (Upasombot)
Tok joined monk hood (Bhikkhu) on Jun 15, 2438 (1895) when he was 21 years old. The ordination took place at Wat Uttamaram and was ordained by the following monks:1) Phra Upatcha Palad Chai from Wat Mai Suwankhiri2) Phra Khru Ophart Phuthakhun from Wat Chon Prachumthart and3) Phra Athikarn Phut from Wat Bangtakwa Silaloi who became KammavacanusavanacarnTok was then given a Buddhist name known as Punnaksuwanno. After becoming a monk, Tok stayed at Wat Uttamatam for two phansa after that Tok traveled to Southern Thailand to learn Pali language and at that time is known as the big book. Tok was resided at Wat huaphom Nai in Songkhla and learn Buddhism in greater depth. He also learned "Phrakhatha vertmon" which consist of "Khamphi Mulkachai" and "Khamphi Thammadboth" in Wat Huaporm Nai as well as Vipassana Kammatharn technique in Songkhla for 15 years. In the year 2449 BE, Tok was appointed Chief Abbot of the Wat for 10 years. Due to the fact that Tok needs to be back to Malaya, he stepped down as Chief Abbot of Wat Huaporm Nai. Once back from Thailand, he became the Chief Abbot of Wat Mai Suwankhiri for 6 years before been transferred back to Wat Uttamaram and became the Chief Abbot of the Wat in year 2468 BE. He taught Vippassana meditation and ubasok ubasika Buddhaborisat to the kampung folks Buddhist fundamentals as well as Vertmon Katha to his pupils.Tok's role in the deployment of Dharma knowledge and spreading of Buddha's teachings When Tok came back from Songkhla Thailand, he stressed a lot on knowledge skill. He worked very hard in order to expand the knowledge skills to devotees in Kelantan but did not meet his expectation since the Society at that time did not realise the importance of education and as such, was unable to achieve his mission to the fullness. In early year of BE2491 (1948), Thai Buddhism has spread out of the country especially to the neighboring country like Malaya. Malaysia was formerly known as Malaya. In that year, the first Naktham school was established in the Kedah state of Malaya. Tok has waited for the opportunity to open up such school for long time and has establish the same Naktham school in the year BE2492 and the first school was established in Wat Uttamaram Bangsek itself. It was a resounding success in establishing these schools and Tok later handed over the management of the school to Phra Maha Chan Kesaro who possessed "Parian Tham 6 Prakyok" as a teacher master. Even though there was a shortage in teaching resources, there was a huge demand from monks all over Kelantan to study at Wat Uttamaram to seek knowledge and learn Naktham where the expenses incurred were manageable. It was not easy to go to Wat Uttamaram at that time where it took hours to reach by walking through the jungle. Such obstacles did not prevent these pupil monks from reaching the Wat and in the same year as it was established, the first Naktham examination was held at Wat Uttamaram in Kelantan.
I m just sharing my experience with the members of the forum and hope it will benefits everyone. Please beware that there are so many FAKE TRaja amulets in the market now
Chinese :-
「九五之尊」的氣派，未必便是堂皇炫目，而是來自那份就算沉積內歛，也讓人深深感受到的超凡脫俗；就像雄獅隨意躺、臥或坐，都那麼有力的展現王者風範！
I m just sharing my experience with the members of the forum and hope it will benefits everyone. Please beware that there are so many FAKE TRaja amulets in the market now
Chinese :-
「九五之尊」的氣派，未必便是堂皇炫目，而是來自那份就算沉積內歛，也讓人深深感受到的超凡脫俗；就像雄獅隨意躺、臥或坐，都那麼有力的展現王者風範！
在偏遠的吉蘭丹，歷代來皆出產過無數高僧及奇僧，他們這種「入地獄」式的存在，照耀了丹州這個被外人視為「蠻荒」之地，也因為他們努力不懈帶動，丹州建立了無數富有傳奇色彩的巍峨佛寺。
著如早期著名的臥佛寺及站佛寺（其實是行佛寺），及後期崛起的坐佛寺、雙龍寺及龍船寺，往往教首次膜拜的善信，對其龐然堂皇的建築咋舌不已，嘆為觀止！
但有言道，山不在高、水不在深，有仙則靈；原來威望駕臨丹州大小佛寺的，並非來自上述「五指佛寺」中任何一間，而是知名度遠遜的「僧王寺」！
僧王寺名氣不夠上述佛寺響亮，主要是該寺並沒被刻意發展成為著名的旅遊勝地，加上低調作風及長期來沒甚獲傳媒及當局關注，僧王寺對外州人而言，可說是「默默無聞」.
但這種說法，肯定不包括對本地佛寺有認識者及泰國的善信，對他們而言，僧王寺才擁有至高無上地位，以及威名赫赫代表性佛寺。
其中奠定該佛寺地位的便是一代神僧--朝坤克隆（CHAOKHUN KHRON）。朝坤意為眾僧之首，克隆是人名；大馬歷史上，首位獲得泰王賜封為一州僧首的神僧，他也是當時並非泰國本土和尚的泰國十大神僧之一！
賜封他的是拉瑪五世泰王，即續襲後來被拍攝成電影「國王與我」拉瑪四世泰王蒙谷的王位者；僧王寺之名就由他而起。
朝坤克隆後，續承其位的分別是朝坤張及朝坤密，他們也各別獲得泰王賜封，成為統領丹州境內眾佛寺及僧侶的僧王。
三代各富神奇色彩的僧王，已使得僧王寺奠定王者地位，牢不可動，也使善信心中，永遠緬懷僧王時代。
住持:法力非正信之道
冀注意佛法精微
在遠古荒蠻的時代，村人更在意的是神僧的法力，但實際上，神僧們雖都「身懷絕技」，甚至擁有通靈力量，但這始終並非我佛的正信之道。
因此，目前掌寺的年輕住持曇文，瞭解到時代進步，正是時候擺脫善信們對高僧必須擁有神奇力量要求，他以身作則，努力擺脫這種非份要求及期望。
他說，神怪力量始終不是佛法中所著重之處，儘管必然會有許多善信會對他沒懷神力而感失望，但他更希望，善信注意的是佛法精微。
本身受過高等教育，甚至曾經隻身遠赴斯里蘭卡修讀佛經，而且早前若非師父朝坤密要求，他早已到印度深造更高境界佛法。
曇文是本地泰裔；為人隨和，說得一口流利英語、國語及福建話，與他談天，往往可查覺到他那不經意流露出來的智慧及抱負，記者有感於如此人中之龍，何以淺擱 鄉野？針對記者所問，他直指在這裡並不快樂，他的理想仍舊是到印度修習佛法，但持著師父去世前的要求，他只好留下當僧王寺住持。
詢及在他之前的三代僧王都擁有深厚法力，他笑說，先修習佛法吧，等以後老了看看有沒有時間，也許會學一些。
其實，佛法並沒要求僧人必須修習蠱術或解降術，但鑒於早期的丹州及泰南，充滿蠱毒降害事件，因此德高望重的僧人往往出於慈悲之心，才會通過神力救人，但也無意顯露奇異力量，久而眾人推崇。
他指出，早期的僧侶因「市場需求」而必須修習天文地理、蠱術降頭及各類草藥的運用，這叫做「方便法」，只是藉此在醫藥設備落後，甚至於近乎零的村落裡行醫救人，吸引善信接受教化。
他說，目前醫學昌明，僧侶無需再扮演解降及土醫的角色，而他本身也樂得如此，集中精神修讀佛經及到處講解佛經，他曾到過台灣、香港及新加坡等地舉行佛法講座。
「我努力修習英文，不是為了要做『西方和尚』，而是要方便通過英文，與世界各地善信溝通及藉此讀取英文版佛經，目前我也通過電腦網絡來學習。」
逾十村落居民
分批建誡律院
王寺本身並沒號召眾佛寺的權力，卻因為三代僧王都住在該寺，加上目前主持也是位甚具威望的高學問僧侶，無形中使該寺有超然地位。
更多時候，僧王寺在丹州被當地人習慣叫作「僧王廟」，也許這比較順口，事實上泰式佛寺叫做樾（WAT），泰式W稱為 WAT UTTAMARAM，佔地約十英畝，範疇甚廣及建有多座建築，包括大雄寶殿、誡律院、主持院、僧侶院及骨灰塔等。
相信早在十九世紀前（丹州曾是泰屬地）的僧王寺原寺並非在現址，而是魯伯仲（LUBOK JONG），後來當時的僧首曇范喇阿巴查叔於一九二五年遷寺至目前村落甘榜克默昔（KG KEMESEK）。
在僧王制由泰王拉瑪五世開始前，統領眾僧侶者僅叫做僧首，後來才改用更完善的僧王制，僧王受泰王承認及賜封代表權威的扇子。
第一代僧王朝坤克隆是從一九二五年始擔任至一九六二年去世，他之前的紀錄大多不詳。
據知，該寺是由遠近十餘個村落（該區村民多達八十巴仙是泰裔）村民，分批輪流為該寺建上最有代表性的誡律院。
據知，該院是繪圖師遠到泰國曼谷根據泰皇某座建築設計而建，深具泰國傳統建築的精緻及典雅，並有龍、虎、象等吉祥物圍寺，以示護佑。
僧王職權如同州務大臣，處理及決定州內各佛寺諸類事件，包括擇日為高僧遺體火化。
僧王遺體留寺內
第二代僧王為朝坤張（CHAOKHUN CHAN）及第三代為朝坤密（CHAOKHUN MIT ）。
朝坤密於五年前去世，遺體經過防腐留存在寺內供善信膜拜敬仰。
目前該寺住持是巴拉克魯文曇（PHRA KHRU BOON THAM），巴拉克魯是職位，低於僧王，文為人名，曇在泰文是和尚之意，簡叫曇文。
曇文也是丹州僧團理事會秘書及僧王秘書。他說，僧王的封賜來自兩方面，即丹州蘇丹封為「和尚首領」（ketua sami）；而另一則來自泰王的封賜。
因此，僧王通常必須獲泰王及丹州蘇丹封賜後，才名正言順成為僧王，僧王是由僧團理事會所推薦。
現任僧王曇裕並沒住在僧王寺（他將於今年杪獲泰王封賜正式僧王號），而是在道北縣另一佛寺；但每當重大會議，仍習慣性選擇在僧王寺進行，偶爾才到其他佛寺進行
