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 Somdej Nang Bai Po Pim Kanaen Nuea Chan Hmak Early Era Betel-Areca Powders Ajahn Chah Supatto Wat Nong Pha Pong

SKU 03876
$74 U.S.
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The small size 2 x 21.5 Cm Pra Somdej Nang Bai Po Pim Kanaen Sariga Nuea Chan Hmak amulet is a very rare rich in Muan Sarn amulet, and an extremely rare sight to see, as well as of course, a highly sought after acquisition indeed for devotees of the great Luang Phu Ajarn Chah Supatto, of Wat Nong Pha Pong. This amulet is renowned for its extremely concentrated admixture of Muan Sarn, and the Sacred Blessings of the Great Fprest Tudong Master Ajarn Chah (also spelled 'Ajahn Chah').

Ajarn Chah was a great Kroo Ba Ajarn Master Guru Monk who is known to have hardly ever made amulets at all, for his practice was that of a Tudong Forest Monk. The amulet is very rare due to the fact that most of them have already long since found their respective owners, all of whome are of course devout followers of Ajarn Chah. Considering how few amulets Ajarn Chah made, and how many devotees he has around the world, it is not surprising how rare his amulets are.

The rear face of the amulet reveals the coarse rich admixture of betel areca powders and herbal pollens, and the ageing characteristics of an early era amulet of this Master.

Many people believe that Ajarn Chah never made any amulets at all, but this is not entirely true. Ajarn Chah's forest dhamma path of practice, and his own philosophy, made him refuse to take interest in making amulets, except for the period between the years 2510 BE and 2521 BE, which was the only period he distributed amulets which he had empowered in meditation to his devotees.

This was the only time he ever made amulets, after and before which, he abstained. For this reason, his amulets are very rare having only been made during a single decade of his life.

Ajarn Chah (From Wikipedia)

Ajarn Chah Supatto, was an influential teacher of the Buddha-Dhamma to both Thai Buddhist People and Westerners, and a founder of two major monasteries in the Thai Forest Tradition.

Respected and loved in his own country as a man of great wisdom, he was also instrumental in establishing Theravada Buddhism in the West. Beginning in 1979 with the founding of Cittaviveka (commonly known as Chithurst Buddhist Monastery) in the United Kingdom, the Forest Tradition of Ajarn Chah has spread throughout Europe, the United States and the British Commonwealth.

The Dhamma talks of Ajarn Chah have been recorded, transcribed and translated into several languages.

More than one million people, including the Thai royal family, attended Ajarn Chah's funeral in January 1993, held a year after his death due to the "hundreds of thousands of people expected to attend". He left behind a legacy of dhamma talks, students, and monasteries.

Ajarn Chah was born on 17 June 1918 near Ubon Ratchathani in the Isan region of northeast Thailand. His family were subsistence farmers. As is traditional, Ajarn Chah entered the monastery as a novice at the age of nine, where, during a three-year stay, he learned to read and write. He left the monastery to help his family on the farm, but later returned to monastic life on 16 April 1939, seeking ordination as a Theravadan monk (or Bhikkhu).

According to the book Food for the Heart: The Collected Writings of Ajarn Chah, he chose to leave the settled monastic life in 1946 and became a wandering ascetic after the death of his father. He walked across Thailand, taking teachings at various monasteries. Among his teachers at this time was Ajarn Mun, a renowned meditation master in the Forest Tradition. Ajarn Chah lived in caves and forests while learning from the meditation monks of the Forest Tradition.

For the next seven years Ajarn Chah practiced in the style of an ascetic monk in the austere Forest Tradition, spending his time in forests, caves and cremation grounds. He wandered through the countryside in quest of quiet and secluded places for developing meditation. He lived in tiger and cobra infested jungles, using reflections on death to penetrate to the true meaning of life.

During the early part of the twentieth century Theravada Buddhism underwent a revival in Thailand under the leadership of outstanding teachers whose intentions were to raise the standards of Buddhist practise throughout the country. One of these teachers was the Venerable Ajarn Mun Bhuridatta. Ajarn Chah continued Ajarn Mun's high standards of practise when he became a teacher.

The monks of this tradition keep very strictly to the original monastic rule laid down by the Buddha known as the vinaya. The early major schisms in the Buddhist sangha were largely due to disagreements over how strictly the training rules should be applied. Some opted for a degree of flexibility (some would argue liberality) whereas others took a conservative view believing that the rules should be kept just as the Buddha had framed them.

The Theravada tradition is the heir to the latter view. An example of the strictness of the discipline might be the rule regarding eating: they uphold the rule to only eat between dawn and noon. In the Thai Forest Tradition monks and nuns go further and observe the 'one eaters practice', whereby they only eat one meal during the morning.

This special practice is one of the thirteen dhutanga - optional ascetic practices permitted by the Buddha that are used on an occasional or regular basis to deepen meditation practice and promote contentment with little. They might, for example, as well as eating only one meal a day, sleep outside under a tree, or dwell in secluded forests or graveyards.

After years of wandering, Ajarn Chah decided to plant roots in an uninhabited grove near his birthplace. In 1954, Wat Nong Pah Pong monastery was established, where Ajarn Chah could teach his simple, practice-based form of meditation. He attracted a wide variety of disciples, which included in 1966, the first Westerner, Venerable Ajarn Sumedho.

Luang Phu Chah Wat Nong Pha Pong

Wat Nong Pah Pong includes over 250 branches throughout Thailand, as well as over 15 associated monasteries and ten lay practice centers around the world.

In 1975, Wat Pah Nanachat (International Forest Monastery) was founded with Ajarn Sumedho as the abbot. Wat Pah Nanachat was the first monastery in Thailand specifically geared towards training English-speaking Westerners in the monastic Vinaya, as well as the first run by a Westerner. In 1977, Ajarn Chah and Ajarn Sumedho were invited to visit the United Kingdom by the English Sangha Trust who wanted to form a residential sangha. 1979 saw the founding of Cittaviveka (commonly known as Chithurst Buddhist Monastery due to its location in the small hamlet of Chithurst) with Ajarn Sumedho as its head.

Several of Ajarn Chah's Western students have since established monasteries throughout the world. By the early 1980s, Ajarn Chah's health was in decline due to diabetes. He was taken to Bangkok for surgery to relieve paralysis caused by the diabetes, but it was to little effect. Ajarn Chah used his ill health as a teaching point, emphasizing that it was "a living example of the impermanence of all things...(and) reminded people to endeavor to find a true refuge within themselves, since he would not be able to teach for very much longer". Ajarn Chah would remain bedridden and ultimately unable to speak for ten years, until his death on January 16, 1992 at the age of 73

A VIDEO BIOGRAPHY SERIES OF THE LIFE OF AJARN CHAH

Ajarn Chah Supatto

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