Phurba. Phurba pendant. dagger to defeat demons (description below)
Buddhism, Vajrayana Buddhism.
925 silver
copper
authentic and natural turquoise
Agate called nan hong (southern red), this agate gets its red color from its natural cinnabar content
As a gemologist graduated from the National Institute of Gemmology in Paris, all our stones are appraised and certified.
Dimensions of the phurba pendant: 75mm long by 19mm wide weight of 30 grams
Choice of two different DZIS
1) 9-eye DZI
helps its owner to get rich, and to expel evil and acts as a protector. The number 9 is highly symbolic since it represents the 9 planetary systems that provide wisdom and merit.
2) mantra of compassion "om mani padme hum" turning like prayer wheels (description below)
PHURBA
The Phurba is a dagger for defeating demons. She was introduced into the
Tibetan Buddhism by Phadmasambhava and is a symbol of transmutation of
negative forces.
Often made of stone, bone, or even iron, the Phurba daggers of the
Tibetan Buddhism temples are easily recognizable by their blade to
triple sided. Used in rituals to drive away unwanted spirits, the
Phurba works in a spiritual way to immobilize demonic spirits and
sometimes killing them in the hope that they will reincarnate in better places.
Each component of Phurba has its own meaning.
The dagger blade represents the method, with each of the three sides
representing the three-spirit worlds. The tip reconciling them all
three to form a harmonious global axis. The triple-blade design is
also intended to simultaneously transform the three poisons of the world into
positive energies.
These poisons are ignorance, greed and aggression. enemies of the
Buddhism which may require a lifetime to overcome in the quest for
enlightenment. The blade is often seen as indestructible and lit with
a fire to burn above hatred.
The handle of the Phurba represents wisdom and is often modeled like a bulb
eight-sided with symmetrical knots at each end. There are various
interpretations to the presence of these nodes. From the belief that Nirvana is
locked inside, to the belief that the different sections of the nodes
contain the paradises of several gods.
Going as far as the desire for a shapeless form, representing the fact of being
informs the realm of the Buddhas. The top of the handle often displays the
three wrathful Yamantaka deities, Amrita Kundalini, and Hayagriva.
Yamantaka, the face of white color, symbolizes the body and the destruction of
hatred. Amrita, the face colored in blue, symbolizes the spirit and destruction
of illusion. Hayagriva, the face of red color, symbol of speech and
destruction of greed.
In many illustrations, Phurba's dagger is depicted under a
simple shape, due to its small size.
However, in its three-dimensional form, this tiny blade is the most
often depicted with many Buddhist symbols and demonstrates its
concentration on the purge of evil.
Vajrakilaya or Vajrakila (tib. Do-rje Phur-ba) "the adamantine dagger", called
also Vajrakumara (tib. Dor-je gzhon-nu) "the young diamond". He is the form
extremely wrathful of Buddha Vajrasattva, the semi-wrathful form being
Vajra Vidharana (Tib. Dorje Namjom) and the wrathful form Vajrapani.
Vajrasattva is a Vajrayana Buddha.
Purifier of karma, it concentrates the energies and wisdom of the five dhyani
Buddhas of which he is sometimes described as the essence. The practice of Vajrasattva
is centered on confession and purification. One of the main deities of
ancient tantras, wrathful heruka, Vajrakilaya is the yidam deity who
embodies the enlightened activity of all Buddhas and whose practice is
famous for being the most powerful in removing obstacles, destroying
forces hostile to compassion, purifying spiritual pollution and
attain ordinary and supreme attainments promptly.
He is the deity of the magic dagger phurba, symbol of the sharp point of
motionless wisdom on the power of kindness. This archetype has a use
very specific yogic and is not simply considered a deity
external to worship or manipulate in ritual activities. Vajrakilaya is
shown in formidable union, or Yab Yum with his paredra consort Diptachakra,
together they represent the union of wisdom and method, which is the
active sympathy. His crown with 5 skulls represents the 5 addictions (or
Kesla) transformed into 5 wisdoms.
Vajrakilaya is one of the eight Kagye deities, The eight great teachings of
the Sadhana, sets of teachings or transmissions of Mahayoga entrusted to
Padmasambhava and the eight vidyadharas of India. The shape of this statue, the
more usual, is taken from the "root tantra of adamantine wrath" (rTsa- rgyud -
rdo- orje khros- not). Heruka with three heads, six arms and 4 legs, brandishing
vajras (Tib. dorje), thunderbolts pulverizing ignorance with his right hands.
A mace of flame and more occasionally a trident from his left hands.
With his 4 legs, he tramples the male and female mahadevas (aversion and
desire).
It deploys two immense adamantine wings with a sharp edge, and, carries the
macabre ornaments of mass graves. Diptachakra (tib; Khorlo Gyédepma) offers him
with the right hand a kapala (cranial cup) filled with blood and with the left a
kartika, or kartrika, small crescent-shaped ritual skinning knife
used in the. tantric ceremonies of Vajrayana Buddhism.
It is said that the kartari is "one of the attributes par excellence of the deities
wrathful tantrics". It is commonly referred to as the "Knife of the Dakinis".
Its shape is similar to that of the Inuitsulu or woman's knife, which is
used for many things, including cleaning hides.
While the kartari is normally held in the right hand of a dakini in
iconography and spiritual practice of vajrayana, it can sometimes be seen
held by esoteric male deities, such as certain forms of
Yamantaka
It is also frequently found in the iconography of spiritual practice
Tibetan Buddhist from Chöd. In the same way that the bell and the vajra are
usually paired ritual elements in spiritual practice and
the vajrayana iconography (one is held in the right hand and the other
simultaneously held in the left), the kartika usually appears as a
pair with the kapala or "skull-cup". The shape of the kartika, or trigug, with its
crescent shape and the hook at the end, is derived from the shape of a
traditional form of Indian butcher's knife.
Enthroned on a lotus and a sun cushion, Vajrakilaya sits in the middle of a
devouring inferno like that of a kalpa.
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.
