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

Pra Pid Tawarn Mai Gae Pim Jiw Thak Luad Hand Carved Sacred Wood Circa 2430 BE Luang Phu Rod Wat Ko Non

SKU 03657
$220 U.S.
Out of stock
Product Details

An Extremely rare and precious hand carved ancient amulet of the great Luang Phu Rod, of Wat Ko Non, Guru and Mentor to the Great Luang Phu Iam (Wat Hnang). The amulet is carved from sacred wood, and bound with copper wire with a pendant hoop for attachment, in the form of the Pra Pid Tawarn Nirodha Buddha, with hands covering facial and bodily orifices, and is a Pim Jiw Minature Model measuring Circa 2 Cm high x 0.8 Cm wide base. The Pid Ta of LP Rod enjoys great fame for its powerful magic.

The temple of Wat Ko Non is a very famous temple for possessing the Lineage Source of the Wicha and featured in the famous Biographies of two Great Lineage Masters (Mentor and Apprentice), of olden days, namely the Great Luang Phu Rod, and Luang Phu Iam Suwannasaro, the ex abbot of Wat Hnang, in Bang Khun Tien

There is not much documented information about Luang Phu Rod's life before Ordination, because in Olden days people did not register or keep records of things as much as we do in the present day, but from what evidence has been found, it is thought that Luang Phu Rod was born and grew up as a local of Klong Bang Khwang District, in Tambon Kung Than Municipality, in Amphoe Bang Khun Tian Metropolitan District of Nontaburi.

He was the abbot of Wat Nang Non during the time of Pra Bat Somdej Pra Jom Glao Jao Yuu Hua King Rama 4, and was an Adept Practitioner of Vipassana Kammathana who became Abbot of Wat Nang Nong temple, and was given the Royally Decreed Title of 'Pra Pawanagosol Thera.

During his time as Abbot there, His Majesty King Rama 4 traveled to visit Wat Nang Nong for the Kathina Robe Giving Ceremony, but became offended because Luang Phu Rod did not use the Royal Terminology when speaking with the King, and so his Royal Decree Title was removed, Luang Phu Rod had his Royal Pat Yos fan confiscated and was stripped of Royal status, and moved from Wat Nang Nong to stay at Wat Ko Non.

It is believed that the refusal to because Luang Phu Rod refused to use the official terminology of respect towards King Rama 4, because he was angry about the splitting of the Sangha into Dhammayut, and Maha Nikaya sects, which he considered the King to have caused a schism in the Sangha.

Luang Phu was unperturbed by the whole matter, and moved away from the city temple of Wat Nang Nong, to stay in the country temple of Wat Ko Non, which was in the region of his Birthplace, where he remained until the day of his passing, and became the famous Gaeji Ajarn whose Pra Pid Ta amulets.

His first apprentice Luang Phu Iam followed him, who was later to become equally famous as Abbot of Wat Hnang, and who would continue the famous Wicha Pra Pid Ta of Luang Phu Rod, and attain equal fame for this Wicha.

The Pra Pid Ta of Luang Phu Rod Wat Ko Non is one of the top ten Pid Ta amulets of all history, for Luang Phu Rod was considered in his time to be one of the Masters with the most powerful Wicha, with so many stories of devotees experiencing miracles with his amulets in circulation that his name became legendary around the whole country. It is told that a thief once stole the boat which was moored by riverbank belonging to the temple, and that the thief found himself stuck in the middle of the river with the boat spinning in circles, and could not get the boat to move no matter what he tried, and remained stuck there, until Luang Phu Rod came down from his Kuti Hut, and called out to the thief, to paddle back towards the temple.

The thief tried this and easily returned to the bank of the river, and gave the boat back to Luang Phu Rod in astonishment. Luang Phu Rod then invited the thief up to his Kuti hut and ordered one of the Samaneras to bring some food for him. he gave the thief a meal and said 'if you have satisfied your hunger, you can go home now', and the thief Bowed in reverence, and went peacefully home, filled with amazement and faith in the powers of Luang Phu Rod

. His ability to remove Black Magick Curses was especially renowned. He was a Monk who would spend long periods on Tudong in the Forest, even in the depths of the Jungle which was filled with dangerous elephants, tigers, and other predatory and poisonous beasts, but was Adept with Magical Protective Wicha to be able to survive all of these dangers.

There is a legend of Luang Phu Rod taking a Samanera Novice Monk with him on Tudong Practice in the forest, and they traveled as far as Huay Grabork in Kanjanaburi, where they encountered obstacles.

There were only two ways to continue their path through the forest, the first being to climbv over high mountains which were very steep with rocky clif faces, and very inaccessible, otherwise, before them lay a very wide lake covered in Lotuses. Luang Phu Rod turned around to the Samanera following him, and said 'shall we cross the marsh together?' The samanera answered 'If Luang Phu crosses successfully, i shall follow'. So Luang Phu Rod sat for a while in Meditation and invoked the Jhanic state of Apo Kasina (Water Elemental), and then slowly crossed the water marsh stepping on the lotus leaves, until he reached the other side.

The Samanera followed him by stepping on exactly the same leaves Luang Phu had stepped on, until he was nearly accross, whereupon he changed direction and stepped on a leaf which Luang Phu had not stepped on, and sank immediately underwater, and had to struggle to the bank of the water marsh. Luang Phu then taught the Samanera the importance of concentration when following, and when practicing, because on single moment of distraction is enough to send everything astray, and is tantamount to carelessness.

There are so many stories in circulation of the many miraculous or magical events related to Luang Phu Rod, his deeds and his amulets, especially the Pra Pid Ta. During the time at Wat Ko Non, both Luang Phu Rod, and his Apprentice Luang Phu Iam (Later to be Abbot of Wat Hnang), made Pra Pid Ta in the same design and fashion, using hand carved wooden images made from sacred treewoods, for distribution to devotees.

The amulets brought such powerful results to devotees, that the Pra Pid ta Mai Gae wooden carved amulets of both Luang Phu Rod Most Pid Ta would have a tiny hole made in the base with a miniature parchment scroll inserted with spells inscribed invoking Pra Sangkajjayana, Pra Sivali, and Pra Pakawambodee Arahants. The base would then be filled with Channarong Stingless Bee Paste, considered a wealth bringing magical substance within the Dtamra Saiyawaet Grimoires.

Some amulets were left in original wood, and other amulets would be coated with laquer or herbal resins, and sometimes also gold leaf blessing, to increase power, and to protect and seal the amulets from the weather, and make them and their magic long lasting.

Although Luang Phu Rod taught Luang Phu Iam to make these amulets in the same fashion, his Looksit LP Iam himself did not make as many carved wooden amulets as Luang Phu Rod his Mentor, and had slightly more preference to make them both from Wood and from Sacred Alchemical Metals, in order to ensure enough amulets to provide for all devotees.

The wooden Pid Ta of Luang Phu Rod were hence made in larger numbers than those of his apprentice Luang Phu Iam. It can be said however, that the amulets of both masters are extremely rare to encounter, and highly prized acquisitions of the serious devotee of authentically powerful amulets, and avid collectors of Pra Niyom Master Class Category Amulets.

Because of the time consumption involved with hand carving wooden minature Buddha images, Luang Phu Rod himself also did not make many amulets during his trajectory, blessing each one as they were carved individually, making the Pra Pid Ta of Luang Phu Rod a true 'Essential Rarity' and one of the most highly revered Pra Pid Ta Amulets of All Time, along with those of Wat Tong, Luang Phu Iam, Luang Phu Rod of Wat Bang Nam Won, Pra Pid Ta Rae Bang Phai, and The Pra Pid ta of all the Masters of Wat Sapan Sung (LP Iam, LP Glin, LP Tong Sukh).

Luang Phu Rod Passed away in the Year 2441 BE, leaving his Looksit Luang Phu Iam of Wat Hnang to Continue the Lineage Wicha of the making and empowerment of Pra Pid Ta Mai Gae carved sacred wooden Nirodha Buddha amulets of immortal fame.

For Chanting, the Kata Pra Pid Ta, Kata Pra Sivali, Kata Pra Sangkajjai. and Kata Pra Pakawambodee can all be used for Bucha to this amulet with equal effectiveness, for all of Luang Phu Rod's Pra Pid Ta are empowered with the invocations of all three Arahants.

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