Ghau, reliquary, Tibetan Buddhist amulet. double dorje or vajra (description below)
Mantra of compassion "om mani padme hum" rotating thanks to a precision ball bearing system developed in Germany.
Natural turquoises and “nan hong” agates
"Nan hong" agate is an unusual volcanic agate that gets its intense red color from its natural cinnabar content.
As a gemologist graduated from the National Institute of Gemmology (ING), Paris, France.
All our materials are appraised and certified by us. Dimensions of the gau: 39mm high by 32mm wide by 11mm thick Weight of 31 grams
VAJRA/DORJE
Every Buddhist practitioner in Tibet and every celebrant of a ritual has three
objects to which the Tibetans attribute a deep and meticulous symbolism.
These are the vajra, the bell and the mala.
The Vajra, in Dorje Tibetan. It is arguably the most important symbol of the
Tibetan Buddhism. The term means "diamond" and denotes nature
indestructible of the spirit in oneself, the awakening, which is at the same time imperishable and
indivisible. The small scepter seems to be, originally, the diamond thunderbolt of the
god Indra, it is a mark of royalty and power.
1° the five upper points represent the five wisdoms, five facets of
diamond that is enlightened mind: mirror-like wisdom, which means
that the waking mind, like a perfectly polished mirror, clearly reflects
all things, possesses the ability to know everything, without any confusion. there
wisdom of equality, which recognizes that all phenomena of samsara (my world
ordinary) and nirvana (the pure fields or paradises of the Buddhas) are of a
equal nature in the sense that they are of a single essence: emptiness wisdom
of distinction, which denotes that the awakened mind not only perceives the
emptiness of all phenomena (which the wisdom of equality operates) but also,
simultaneity without confusion, all phenomena as they occur
demonstrate; fulfilling wisdom, which enables Buddhas to create
pure fields and emanations working for the benefit of beings; the wisdom of
universal space, which indicates that all phenomena, beyond any concept
and of all duality, abide in the pure knowledge of the spirit.
2° At the same time as the five wisdoms, these five upper points symbolize
the Five Victors or five main Male Buddhas on a mystical level.
The lower five points symbolize the Five Female Buddhas.
3° The mouths of makara (sea monster) from which the points emerge denote the
liberation from the cycle of existences.
4° The eight upper petals represent the eight male bodhisattvas,
that is, eight great bodhisattvas dwelling in celestial realms.
5° The eight lower petals are the eight female bodhisattvas.
6° The round part in the middle designates emptiness.
MANTRA OF COMPASSION "OM MANI PADME HUM"
According to Tibetan Buddhism, reciting the Chenrezi Om Mani mantra
Padme Hum, aloud or inwardly, is an invocation for attention
benevolent and powerful of Chenrezig, the expression of the compassion of the
Buddha. Seeing the written mantra can have the same effect, it is for
that we find it in clearly visible places, even engraved in the
rock. He can also be summoned using prayer wheels on
which the mantra is inscribed, sometimes thousands of times. It exists
different formats of prayer wheels: there are those that can be transported
with you and spin with one hand, and there are others who are so
large and so heavy that several people are needed to turn them. According
Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) unites at
alone all of the Buddha's teachings.
Each syllable closes a door to reincarnation:
OM: Closes the door to the world of the Devas (gods).
MA: Close the door to the world of the asuras (demi-gods).
NI: Close the door to the human world.
PAD: Close the door to the animal world.
ME: Close the door to the world of pretas ("greedy spirits").
HUNG: Shut the gate to hell. Each syllable purifies a veil:
OM: purifies the veil of the body.
MA: purifies the veil of speech.
NI: purifies the veil of the mind.
PAD: purifies the veil of contradictory emotions.
ME: purifies the veil of substantial existence.
HUNG: purifies the veil that covers knowledge.
Each syllable is a mantra in itself:
OM: for the body of the Buddhas.
MA: for the words of the Buddhas.
NI: for the spirit of the Buddhas.
PAD: for the virtues of the Buddhas.
ME: for the accomplishments of the Buddhas.
HUNG: for the grace of body, speech, mind, virtue and all
the accomplishments of the Buddhas.
Each syllable corresponds to one of the six paradigms or refinements
transcendental:
OM: generosity.
MA: ethics.
NI: tolerance.
PAD: perseverance.
ME: concentration.
HUNG: discernment.
Each syllable is also connected to a Buddha:
OM: Ratnasambhava.
MA: Amaoghasiddi.
NI: Vajradhara
PAD: Vairocana.
ME: Amitabha.
HUNG: Akshobya.
Each syllable of the mantra purifies us of a defect:
OM: pride.
MA: the desire / the desire to have fun.
NI: passionate desire.
PAD: stupidity / prejudice.
ME: poverty / possessiveness.
HUNG: aggression / hatred.
Finally, each syllable corresponds to one of the six wisdoms:
OM: the wisdom of stability.
MA: all-fulfilling wisdom
NI: wisdom emanates from oneself
PAD: all-embracing wisdom (dharma)
ME: discriminating wisdom
HUNG: mirror-like wisdom.
