Pra Putta Mongkol Maha Lap Amulets Mae

The Pra Somdej Mongkol Maha Lap amulet series of 2499 BE, was released at Wat Sarnath, in Rayong, to fund the creation and installment of the Pra Putto Pas Chinarat Jom Muni Buddha statue, which was made at Wat Sapmant Wongs, in Bangkok, and donated to be installed at Wat Sarnath, as the Pra Pratan main Central Buddha image within the Uposatha shrine room.

Below; a rare version of Pra Somdej Nakprok Mongkol Maha Lap Nuea Pong Maha Solos Daeng 2499 BE Mae Chee Bun Ruean Wat Awut
in Nuea Daeng

Somdej Mongkol Maha Lap Pim Prok Po Mae Chee Bun Ruean

Somdej Mongkol Maha Lap Pim Prok Po Mae Chee Bun Ruean Wat Awut.

The amulets were made in various powders, white nuea solos, brown nuea wan, and red nuea wan sabu luead, as well as nuea bailan and other admixtures. Some received the inscription of the Yant Putto, or the Yant Dto Rasamee, of Mae Chee Bun Ruean, and others were left with ‘Hlang Riab’ ‘smooth faced’ rear sides. All versions contain the famous pong Maha Solos Maha Lap (Pong Guubose), which is legendary for its powers

This amulet comes with the existing Stainless Steel Casing – The alternative of Free Waterproof Casing is also an Optional Offer with this Amulet, if you wish to encase with Waterproof Casing at no extra cost. Free Registered Airmail Shipping Worldwide is offered included with this amulet, as is the case with all amulets in Ancient Amulet Store.


There was never a ceremony to invite the Devas so majestic as the ceremony performed by Mae Chee Bun Ruean, which included not only the ubiquitous incenses, puffed rice, flower garlands in 7 different colors, but also a total of 375 Kinds of Food Offerings! The Benja and 9 Saewadta Chadtras offered, 5 sork high (‘sork’being a Thai form of measurement, meaning ‘5 elbows’, slightly over 2 Feet per ‘sork’). Five Golden and Silver Bai Sri were place in offering, also 5 sork high in stature.

The chanting ceremonyn to bless the holy water with the assistance of the attendiing Devas, was then mixed with the sacred powders used for the muan sarn clays of the amulets. Many great and psychically attained monks were invited to empower and bless the sacred ingredients for the amulets, and the amulets themself after their pressing;

1. Pra Prohm Muni (LP Phin Suwajo), of Wat Bovornives Vora Viharn, 2. Pra Worawaet Kunajarn (LP MIan Bpappasaro), of Wat Pra Chetupon Wimon Manghalaram, 3. Pra Maha Racha Manghalajarn, 4. Pra Kroo Winaiton (LP Fueang Yana Bpaheebpo), 5. Pra Sa-Ard Apiwattano, of Wat Sampant Wongs, 6. Pra Kroo Nor, of Wat Klang Ta Ruea, in Ayuttaya, 7. Pra Ajarn Bung, of Wat Mai Nong Sen, and 8. Pra Luang Por Chorp Sammajaree, of Wat Awut Wigasitaram in Thonburi, as well as the prior and later blessings and empowerments made by Mae Chee Bun Ruean Herself.
In Addition, during the Deva Abhiseka, the Ruesi Yogi Ajarn Rerb (Ajarn Chern Jantr Paetch), who was a very powerful and famous Ruesi of the Era, assisted in empowering the amulets.

Then a second empowerment session was performed, with the amulets pressed and placed covered with 7 layers of 7 green and 7 white cloths covering them, placed upon an altar in the center of the shrine room.

Many people in the amulet world have been interested in knowing what was used in the making of the sacred powder admixtures, and so we find it impportant to document and list them in this article, for posterity and study;
1. Sacred Powders from a Host of Great Masters of that Era and Previous Eras, through the lineage of each Master who donated and empowered the powders.

2. Powders from Wat Chetupon, Wat Sri Totsataep, Wat Sampant Wongs(Wat Sampantawongs).

3. Broken powdered pieces of ancient sacred amulets.

4. Powdered up herbal ingredients with magical properties, ground up to make a brownish herbal powder.

5. Earths from 7 Prosperous Ports, and the banks of 7 Sacred Lakes. 6. Powders made from taking ancient Kampir Grimoires of Sorcery (Sacred in themself), of both the Bailan Beige Parchmnent variety, and the Samut Khoi black Parchment variety of Grimoire, and burn them and grind into powders, with 5 repetitions of admixture, adding powders from previous editions of amulets.

6. Earths from sacred Pilgrimage Places of the Life of the Buddha in India, brought back to be used for the admixture, to bring Sacred Buddhakhun Power to the amulets, with earths from the important places of the Buddha’s Life, such as the Buddha’s birth, earths from around the Bodhi Tree where the Buddha’s Enlightenment occurred, the place where he gave his first sermon in Varanasi (the Dhamma Chakra), and earths from the place of the Buddha’s Passing into Nibbana.

7. Earths from important places where the Buddha performed great Sermon, or Important Events in his Life occurred, and which are to this day, all sacred places and shrines to the Buddha.

8. Pong Poon Khaw Hin Rachaburi powders.

9. Sacred Talcs invoked with Negative Space inscribed Yantra Spells.

10. Nam Oy Sugarcane Juice.

The amulets are made from a Muan Sarn Sacred Powders composed of a large variety of sacred clay earths, herbal pollens and powders, and Puttakun powder. Herbs and Sacred ingredients with all sorts of different blessings and powers were added to give a complete range of blessings.

All these Muan Sarn ingredients were ground into fine powders, and separated into different admixtures, and mixed with holy water from the first Buddha Abhiseka and Deva Abhiseka Blessing Ceremony. The amulets were pressed as the Pra Somdej Pra Putta Mongkol Maha Lap (Buddha Manghala), Pra Nakprok, Pra Putto, and other forms such as various kinds of Pra Somdej, Nang Kwak, and other amulets.

Above and beyond this, the amulet is a Sacred Artifact of Buddhanussati, an authentic Sacred Buddha Image Votive Tablet, blessed and made in 2499 by Kun Mae Chee Bun Ruean, in two ceremonies held at Wat Sampantwongs and Wat Sarnath, both Mae Chee Bun Ruean Lineage Temples.

The amulets were handed out to devotees during a later ceremony who came to donate and support the installation of the Putta Sima temple boundary of Wat Sarnath, and many of the amulets were of course held for burial within shrine rooms and Chedi Stupas of choice, for later distribution, or accidental rediscovery long into the future.

This is a common practice with amulets, where they are placed in a hiding place chamber (Kru), or buried under the ground or under the floor of sacred places, as a way of preserving the fact that there was once a Buddha who walked upon this earth. Hiding Place amulets are also stored in Kru Chambers as a repository to use for fundraising by removing a number and distributing them to devotees who donate to the temple (Note; The placement and removal of amulets from Kru for providing a method of creating fundraisers only became a practice during the last century, after Buddhist amulets became a source of fundraising).

According to the written documentation of Luang Phu Tet Nitesago, the Pong Solos powders made by Mae Chee Bun Ruean to make the amulets, were made using the Wicha Prohmasat (Brahma Sastra), which invokes High Brahmas and Ariya Sangha (Enlughtened Beings), of the Sutawas celestial level, to empower the powders. They were made to distribute to devotees, and fund the installation of the Pra Putto Chinarach Jom Muni Buddha statue of Wat Sarnath.

The amulets have become very famed for their miraculous powers, due to many stories of miraculous events connected with devotees and the amulets. Mae Chee Bun Ruean invoked the spiritual Connections of the angelic beings of the Buddhist, Christian and Islamic Faiths to imbue their blessings, to protect people of all religions, who keep the precepts of goodness and abstention from evil acts. The real name of the powders is ‘Pong Maha Prohm Ariya Bodhisattva Phuu Bpen Jao’ (Powders of the Enlightened Brahmas who are Lords of their Existence’).

This was because of Ajarn Seng, who taught and revealed that all three religions, speak of the same one Super-consciousness or ‘God’ (Buddha-hood for Buddhists), but which different cultures over time split and adapted into their own social structures, and changed them according to their needs, but that all three are derived from the same fact that enlightened beings gave teachings to unenlightened humans, and were worshiped for it as messiahs, prophets, or gods, and became founders of these religions.

The great Luang Por Lee is said to have found the 2499 BE Somdej Mongkol Maha Lap so powerful that he basked for some of the broken ones to be given to him to mix into the sacred clay of his famous sacred Pra Bai Po Jak amulets of the 2500 BE 25 Centuries of Buddhism Mega Nationwide Amulet Ceremony.

Pra Bai Po Jakr LP Lee Wat Asokaram

Pra Bai Po Jakr LP Lee Wat Asokaram

According to the Pra Tamma Khant, all Somdej amulets must be made in numbers of 84,000, but it is rumored that the Pra Putta Mongkol maha lap amulets were made in much less numbers, which is an unconfirmed rumor, and would be dubious considering Mae Chee Bun Ruean’s tendency to be a stickler for proper ritual and adhere to the dtamrta of the Wicha.

The Pra Putta Mongkol Maha Lap amulet is often used as a substitute for the Pra Pong Solos of Luang Phu Tim (much more difficult to find and much more expensive). Luang Phu Tim himself was also invited to perform Nang Prok meditative empowerment on thje amulets, as he was 70 years old. Considered one of the best amulets of the 2500 BE Era of Thai Buddhist Amulets.

Pra Somdej Putta Mongkol Maha Lap various sizes in white Pong Solos Powders.

Pra Somdej Putta Mongkol Maha Lap various sizes in white Pong Solos Powders.

Anothjer version of the Pra Somdej Putta Mongkol Maha Lap Nuea Solos

Another version of the Pra Somdej Putta Mongkol Maha Lap Nuea Solos


Paya Nak Nga Gae Dtua Jiw - Miniature Hand Carved Ivory Naga Serpent - Luang Por Pina - Wat Sanom Lao

SKU 02820
$79 U.S.
Out of stock
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Product Details

Rare miniature had carved ivory Nāga serpent from the Great Luang Por Pina of Wat Sanom Lao. The Naga has been carved from a piece of ivory tusk, in the shape of a coiled Nāga.

Luang Por Pina was the Abbot of Wat Sanom Lao, in Sra Buri, and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion.

It is said that he was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs and also can be beseeched and prayed to for wish fulfilment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets.


The amulet was especially carved and presented to Luang Por Pina for empowerment, as a 'Pra Nork Pim' class amulet. 'Nork Pim' means 'Not included in the Official editions' and refers to individual items made by devotees or commissioned by Artisans, and empowered without official mass distribution. Such items are rare, and not to be found in the official catalogues. 'Nork Pim', hence refers to authentic amulets which do not suffer from the speculative price raising found in official auctions, and are hence recommendable to devotees who seek the true power and authenticity of the particular master, but who do not wish to pay the high prices required for the competition class famous models.


Payanak (Naga)

The Naga is an extremely powerful and magical being of the Bodhala Underworld, and is a Deva Being, who possesses Shapeshifter abilities, and can transform into Human Form at will. The Naga is a Very powerful Magical Entity and a Deity of the Thai Buddhist Pantheon. the Naga Kings are devotees of the Lord Buddha, and Protectors of the Dhamma.


Kata Bucha Paya Nakaracha

Naaka Taewa Brii Dtaa Pawan Dtiha Kaandtimaa Bpanondti Waena Wiipii Samsaandti Loga Maa Saatya Motadtae Saasadticha Smaacha

Kata Bucha Phu Sri Sutto Nakarach

Always Chant the Maha Namasakara (Namo Tassa) 3 times before Chanting to Buddhist Amulets

Then Chant;

Aehi Sangkang Bpiyo Naaka Subannaanang Mayang Gaaya Waaja Jidt-Dtang Ahang Wantaa Jao Phu Payaa Naakaatibodii Srii Sutto Naakaraach Wisutti Taewaa Bpuuchaemi

Tudtiyambpi GaayaWaaja Jidt-Dtang Ahang Wantaa Jao Phu Payaa Naakaatibodii Srii Sutto Naakaraach Wisutti Taewaa Bpuuchaemi

Dtadtiyambpi Gaaya Waaja Jidt-Dtang Ahang Wantaa Jao Phu Payaa Naakaatibodii Srii Sutto Naakaraach Wisutti Taewaa Bpuuchaemi

Ayang Mahaa Naako Itti mandti Tudtimandto Imichaegaalaena Mahaa Naakang Bpuuchaemi

(Chant 3 Times).


Kata Bucha Paya Nak

Na Dti Dtang Payaama Naakaaya Apinang Naakaa Saatuno Pandtae Ya Ma Ya Ma

Kata Anchern Paya Nak (to Invite the Naga King to Come and be present)

Namaami Lila Saakhae Badt-Tha La Bpa Tammae Sa Ka Lab Dtii Sayae Dtaa Naaka Laa Chaena Yabpi Sadto

Kata Saggaara Bucha Paya Nak (Kata for giving offerings to the Naga Deity)

Aehi Sangkang Bpiyo Naaka Subannaanang Mayang

Specific Kata

If you wish to pray to particular Deities of the Naga Variety, you can do so with the following Kata;

Gaaya Waaja Jidt Dtang Ahang Wantaa (Use the Name of your Chosen Naga Deity here, e.g. ‘Waasugrii Naakaraach’ 'Anandta Naakaraach’ ‘Naakaatibodee Sri Sutto’ etc) – then continue with Wisutti Taewaa Buchaemi

In the case of let us say, Phu Ruesi Naakaraach Deity, the Kata would go like this;

Gaaya Waaja Jidt Dtang Ahang Wantaa Phu Rasi Nakarach Wisutti Taewaa Buchaemi

Kata Bucha Paya Nak (Alternative Version)

Naaka Taewa Brii Dtaa Pawan Dtiha Kaandtimaa Bpanondti Waena Wiipii Samsaandti Loga Maa Saatya Motadtae Saasadticha Smaacha

Abbreviated Form

Kad Sa Ma U Ma (Chant 9 Times).


Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand.

But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.


Kata Luang Por Pina

Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro

Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa

Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa

Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa

Then chant the Kata for Luang Por Pina (3 times);

Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi

Kata Pluk Khong (Call the power within the amulet)

Puttang Gandtang Saranang Haa

Puttang Gandtang Saranang Hae

Puttaaa Namo Ya

Luang Por Pina Wat sanom Lao


Kata Pra Som Hwang (Fulfilment of Wishes)

Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)

Nadtae Sudtae

The last repetition, change the words to

Mahaa Sudtae Nachaa

As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;

Nadtae Sudtae, Nadtae Sudtae, Nadtae Sudtae, Mahaa Sudtae Nachaa

Below; The remains of Luang Por Pina in the Sussaan Pina, as he requested to be unpreserved Unmummified, and left to rot naturally according to the laws of Nature, without a grand funeral ceremony or chanting, and forbidden to be cremated.

Luang Por Pina was extremely famed for his Palad Khik Hua Chamot Civet Head Lingams, and his Daw Nai Pan Nai Pon Lucky Star amulets.

If you listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast, you will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina, and for those of you who are devoted Buddhists and Practitioners of Dhamma, you will feel incredibly inspired to apply the meanings found in Luang Por Pina's amulets, to your Buddhist practice of Dhamma, Meditation and Vipassana.



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