Buddhist reliquary vajrayana tibetain, vajra mantra of compassion om mani padme hum on the back Silver 925 hallmarked Reliquary opening

Buddhist reliquary vajrayana tibetain, vajra mantra of compassion "om mani padme hum" on the back Silver 925 hallmarked Reliquary opening


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Buddhist reliquary vajrayana tibetain,
vajra or dorje in Tibetan on the front
mantra of compassion "om mani padme hum" on the back
Stamped silver 925
Opening reliquary

As a gemologist graduated from the National Institute of Gemmology of Paris (France), all our subjects are certified natural without any treatment.

Pendant dimensions: 49mm high by 29mm wide by 13mm thick.
Weight of 23.50 grams.

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Vajra, in Tibetan dorje. It is arguably the most important symbol of Tibetan Buddhism. The term means "diamond" and refers to the indestructible nature of the mind in itself, awakening, which is both imperishable and indivisible. The small scepter seems to be, originally, the diamond lightning of the god Indra, it is a mark of royalty and power.

When associated with the bell, the vajra symbolizes skillful means and compassion, while the bell represents knowledge and emptiness. Holding them together denotes the unity of knowledge and means.

Here is the symbolism of the Vajra in detail:

1- the five upper points represent the five wisdoms, five facets of the diamond that is the awakened spirit:
mirror-like wisdom, which means that the awakened mind, just like a perfectly polished mirror, clearly reflects all things, possesses the ability to know everything, without any confusion.
the wisdom of equality, which recognizes that all the phenomena of samsara (my ordinary world) and nirvana (the pure fields or paradise of the Buddhas) are of an equal nature in that they are of a unique essence: emptiness
the wisdom of distinction, which denotes that the awakened mind perceives not only the emptiness of all phenomena (which is what the wisdom of equality operates) but also, in an unconfounding simultaneity, all phenomena as they manifest themselves;
the fulfilling wisdom, which allows the Buddhas to create pure fields and emanations working for the good of beings;
the wisdom of universal space (sct. dharmadatou), which indicates that all phenomenes, beyond all concept and duality, dwell in the pure knowledge of the mind.

Together with the five wisdoms, these five upper points symbolize the Five Conquerors or five main Male Buddhas on a mystical level. The five lower points symbolize the Five Female Buddhas.
3- The mouths of makara (sea monster) whose tips emerge denote the liberation of the cycle of existences.
4- The eight upper petals represent the eight male bodhisattvas, in other words eight large bodhisattvas dwelling in celestial domains.
5- The eight lower petals are the eight female bodhisattvas.
6- The round part in the middle designates emptiness.

According to Tibetan Buddhism, reciting Chenrezig's mantra Om Mani Padme Hum, aloud or inwardly, is an invocation to Chenrezig's benevolent and powerful attention, the expression of the Buddha's compassion. Seeing the written mantra can have the same effect, which is why it is found in clearly visible places, or even engraved in stone. It can also be invoked using prayer wheels on which the mantra is inscribed, sometimes thousands of times. There are different formats of prayer wheels: there are those that you can carry with you and rotate with one hand, and there are others that are so large and heavy that it takes several people to turn them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all the teachings of the Buddha. We will now see step by step the power of this mantra in a more "technical" way.

Each syllable closes a door of reincarnation:

OM: Close the door to the world of the Devas (gods).
MA: Close the door to the world of asuras (demigods).
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: Close 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 word of the Buddhas.
NI: for the spirit of the Buddhas.
PAD: for the virtues of the Buddhas.
ME: for the achievements of the Buddhas.
HUNG: for the grace of the body, the word, the spirit, the virtue and all the accomplishments of the Buddhas.

Each syllable corresponds to one of six transcendental paradigms or refinements:

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/desire to be entertained.
NI: passionate desire.
PAD: stupidity / prejudice.
ME: poverty/possessiveness.
HUNG: aggressiveness/hatred.

Finally, each syllable corresponds to one of the six wisdoms:

OM: the wisdom of stability.
MA: The Fulfilling Wisdom
NI: Wisdom emanates from oneself
PAD: Wisdom Embracing (Dharma)
ME: discriminating wisdom
HUNG: mirror-like wisdom.

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