Rare Old Bronze Tibet Tibetan Buddhist Dorje 8 Dragons 8 Skulls 4 Demons

Rare Old Bronze Tibet Tibetan Buddhist Dorje 8 Dragons 8 Skulls 4 Demons

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Rare Old Bronze Tibet Tibetan Buddhist Dorje 8 Dragons 8 Skulls 4 Demons:

RARE! Old Bronze Tibet Tibetan Buddhist Dorje 8 Dragons 8 Skulls 4 Demons

This is an authentic Tibetan Dorje used by Buddhist monksduring religiousceremonies. It is decorated with a rare and magnificent 8 dragon, 8 skull & 4 demon design. Dorje is a Tibetan word the describe the ritual object held in the right hand of the Lama during religiousceremonies. Usually a hand held bell is used inconjunctionwith the dorje. The bell is held in the left hand of the Lama the Back in 2007 I made a trip from Beijing to Lhasa where I purchased this beauty. Please note that part of the export tag from the Tibet Cultural Ministry is still attached.Nowadays it is very difficult to find and procure antique Tibetan religious objects such as this. It is truly amagnificent piece and a must have for any serious collector or devout Buddhist practitioner. It will look splendid in your home office or temple. The detail and craftwork on this unique masterpiece is remarkable. If you find yourself attracted to it, I highly recommend that you buy it now.

Measurements: Can be seen in photos

MATERIALS: Bronze, red coral & turquoise

AGE: Circa 1900


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VajraFrom Wikipedia, the free encyclopediaFor the fictional alien race, seeVajra (Macross Frontier). For the king of the Yadava dynasty, son of KingAniruddha, seeKing Vajra (Vajranabh).This articlemay requirecleanupto meet Wikipedia'squality standards.Nocleanup reasonhas been specified. Please helpimprove this articleif you can.(December 2009)This articleneeds additional citations for verification.Please helpimprove this articlebyadding citations to reliable sources. Unsourced material may 2010)A Viśvavajra or "double vajra" appears in the emblem ofBhutan.

Vajra(Devanagari: वज्र;Chinese: 金剛 jīngāng;Korean: 금강저 geumgangjeo;Tibetan: dorji;Japanese: 金剛杵 kongōsho) is aSanskritword meaning is also a common male name inTibetandBhutan. Additionally it is a symbolic ritual object that symbolizes both the properties of a diamond (indestructibility) and a thunderbolt (irresistible force).

The vajra is used symbolically by theDharmatraditions often to represent firmness of spirit and spiritual power.[4]The use of the vajra as a symbolic and ritual tool spread from India along withIndian religionandcultureto other parts ofEastandSoutheast style="line-height: 1.5em; list-style-type: none; margin: 0.3em 0px; padding: 0px; list-style-image: none;">

  • 1Early descriptions
  • 2The Vajra in the Puranas
  • 3Vajra in Vajrayana Buddhism
  • 4Symbolism
  • 5See also
  • 6References
  • 7Further reading
  • 8External links
  • Early descriptions[edit]

    The earliest mention of the Vajra is in theRigveda, a part of four Vedas. It is described as the weapon ofIndra, the god of heaven and the chief deity of the Rigvedic pantheon. Indra is described as using the Vajra to kill sinners and ignorant persons.[5]The Rigveda states that the weapon was made for Indra byTvastar, the maker of divine instruments. The associated story describes Indra using the Vajra, which he held in his hand, to slay the AsuraVritra, who took the form of a serpent.[6]

    On account of his skill in wielding the Vajra, some epithets used for Indra in the Rigveda were Vajrabhrit (bearing the bolt), Vajrivat or Vajrin (armed with the bolt), Vajradaksina (holding the bolt in his right hand), and Vajrabahu or Vajrahasta (holding the Vajra in his hand). The association of the Vajra with Indra was continued with some modifications in the later Puranic literature, and in Buddhist works.Buddhaghosa, a major figure of Theravada Buddhism in the 5th century, identified the BodhisattvaVajrapaniwith Indra.[7]

    The Vajra in the Puranas[edit]Indra's Vajra as the privy seal of KingRama VIofThailand.

    Many later Puranas describe the Vajra, with the story modified from the Rigvedic original. One major addition involves the role of the SageDadhichi. According to one account,Indra, the King of thedevaswas once driven out ofdevalokaby anasuranamedVritra. The asura was the recipient of a boon whereby he could not be killed by any weapon that was known till the date of his receiving the boon and additionally that no weapon made of wood or metal could harm him.[8]) Indra, who had lost all hope of recovering his kingdom was said to have approachedShivawho could not help him. Indra along with Shiva andBrahmawent to seek the aid ofVishnu. Vishnu revealed to Indra that only the weapon made from thebonesof thesageDadhichiwould defeat Vritra.[8]Indra and the other devas therefore approached the sage, whom Indra had once beheaded, and asked him for his aid in defeating Vritra. Dadhichi acceded to the devas' request but said that he wished that he had time to go on a pilgrimage to all the holy rivers before he gave up his life for them.[9]Indra then brought together all the waters of the holy rivers toNaimisharanya,[9]thereby allowing the sage to have his wish fulfilled without a further loss of time. Dadhichi is then said to have given up his life by the art ofYogaafter which the Devas fashioned the Vajrayudha from his spine. Thisweaponwas then used to defeat the asura, allowing Indra to reclaim his place as the King of devaloka

    Another version of the story exists where Dadhichi was asked to safeguard the weapons of the devas as they were unable to match the arcane arts being employed by the asuras to obtain them. Dadhichi is said to have kept at the task for a very long time and finally tiring of the job, he is said to have dissolved the weapons in sacred water which he drank.[10]) The devas returned a long time later and asked him to return their weapons so that they might defeat the asuras, headed by Vritra, once in for all. Dadhichi however told them of what he had done and informed them that theirweaponswere now a part of his bones. However, Dadhichi, realising that his bones were the only way by which the devas could defeat the asuras willingly gave his life in a pit of mystical flames he summoned with the power of his austerities.[10]Brahma is then said to have fashioned a large number of weapons from Dadhichi's bones, including the Vajrayudha, which was fashioned from his spine. The devas are then said to have defeated the asuras using the weapons thus created.

    There have also been instances where the war god Skanda (Murugan) is described as holding a Vajra.[11]Skanda is also the name of a Bodhisattva in Mahayana Buddhism who wields a Vajra.

    Vajra in Vajrayana Buddhism[edit]

    InBuddhismthe vajra is the symbol ofVajrayana, one of thethree major branches of Buddhism. Vajrayana is translated as "Thunderbolt Way"[12]or "Diamond Way" and can imply the thunderbolt experience of Buddhist enlightenment orbodhi. It also implies indestructibility,[13]just asdiamondsare harder than othergemstones.

    In Tantric Buddhism (Vajrayana) the vajra andghanta(bell) are used in many rites by alamaor any Vajrayana practitioner ofsadhanas. The dorje is a malepolysemicsymbol that represents many things for the tantrika. The vajra is representative ofupayawhereas its companion tool, the bell which is a female symbol, denotesprajna. Some deities are shown holding each the vajra and bell in separate hands, symbolizing the union of the forces of compassion and wisdom, respectively.

    Vajrasattva holds the vajra in his right hand and a bell in his left hand.

    In thetantrictraditions of Buddhism, the vajra is a symbol for the nature of reality, orsunyata, indicating endless creativity, potency, and skillful activity. The term is employed extensively in tantric literature: the term for the spiritual teacher is thevajracarya; instead ofbodhisattva, we havevajrasattva, and so on. The practice of prefixing terms, names, places, and so on by vajra represents the conscious attempt to recognize the transcendental aspect of all phenomena; it became part of the process of "sacramentalizing" the activities of the spiritual practitioner and encouraged him to engage all his psychophysical energies in the spiritual life.

    An instrument symbolizing vajra is also extensively used in the rituals of the tantra. It consists of a spherical central section, with two symmetrical sets of five prongs, which arc out fromlotusblooms on either side of the sphere and come to a point at two points equidistant from the centre, thus giving it the appearance of a "diamond sceptre", which is how the term is sometimes translated.

    Various figures in Tantriciconographyare represented holding or wielding the vajra. Three of the most famous of these andPadmasambhava. Vajrasattva (lit. vajra-being) holds the vajra, in his right hand, to his heart. The figure of the Wrathful Vajrapani (lit. vajra in the hand) brandishes the vajra, in his right hand, above his head. Padmasambhava holds the vajra above his right knee in his right hand.


    The vajra is made up of several parts. In the center is a sphere which representsSunyata,[13]the primordial nature of the universe, the underlying unity of all things. Emerging from the sphere are two eight petaled lotus flowers.[3]One represents the phenomenal world (or in Buddhist termsSamsara), the other represents the noumenal world (orNirvana). This is one of the fundamentaldichotomieswhich are perceived by the unenlightened. The physical manifestation of the vajra, also called dorje in this context, is the male organ.

    Arranged equally around the mouth of the lotus are two, four, or eight creatures which are calledmakaras. These are mythological half-fish, half-crocodile creatures[4]made up of two or more animals, often representing the union of opposites, (or a harmonisation of qualities that transcend our usual experience). From the mouths of the makaras come tongues which come together in a point.[4]

    The five pronged vajra (with four makaras, plus a central prong) is the most commonly seen vajra. There is an elaborate system of correspondences between the five elements of the noumenal side of the vajra, and the phenomenal side. One important correspondence is between the five "poisons" with the five wisdoms. The five poisons are the mental states that obscure the original purity of a being's mind, while the five wisdoms are the five most important aspects of the enlightened mind. Each of the five wisdoms is also associated with a Buddha figure. (see alsoFive Wisdom Buddhas)

    The following are the five poisons and the analogous five wisdoms with their associated Buddha figures:[citation needed]

    Rare Old Bronze Tibet Tibetan Buddhist Dorje 8 Dragons 8 Skulls 4 Demons:

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