Ghau, reliquary, Tibetan Buddhist amulet. Double Dorje or Vajra rotating. esoteric protection, tantric. Silver, copper, turquoise

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.

Turquoises from Hubei Province or "nan hong" agate from Yunnan Province
Agate "nan hong" is an unusual volcanic agate holding its intense red color due to its natural cinnabar content.
As a gemologist graduated from the Institut National de Gemmologie (ING), Paris, France. All our materials are appraised and certified by us.

Gau dimensions: 39mm high by 32mm wide by 11mm thick
Weight of 31 grams

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DORJE/ VAJRA
Every Buddhist practitioner in Tibet and every officiant of a ritual has three objects to which Tibetans attribute deep and meticulous symbolism. These are the vajra, the bell and the mala.

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, enlightenment, 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.

(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 (the ordinary world) and nirvana (the pure fields or paradise of the Buddhas) are of an equal nature in the sense that they are of a single 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 a simultaneity without confusion, all phenomena as they manifest themselves;

Fulfilling wisdom, which enables Buddhas to create pure fields and emanations working for the good of beings;

The wisdom of universal space, which indicates that all phenomenes, beyond any concept and duality, remain in the pure knowledge of the spirit.


2° Along with the five wisdoms, these five upper points symbolize the Five Conquerors or five main male Buddhas on a mystical plane. The lower five points symbolize the Five Female Buddhas.

3° The mouths of makara (sea monster) from which emerge the points denote the liberation of the cycle of existences.

4° The eight upper petals represent the eight male bodhisattvas, in other words eight great bodhisattvas residing in celestial realms.

5° The eight lower petals are the eight female bodhisattvas.

6° The round part in the middle designates emptiness.

OM MANI PADME HUM
According to Tibetan Buddhism, reciting the mantra of Chenrezi Om Mani Padme Hum, out loud or inwardly, is an invocation to Chenrezig's benevolent and powerful mindfulness, 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, 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 spin with one hand, and there are others that are so big and heavy that it takes several people to spin them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all of the Buddha's teachings.

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 of 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 spirit. 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 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 body, speech, spirit, virtue and all the achievements of the Buddhas.

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

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 cleanses 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: Fulfilling wisdom NI: wisdom emanates from oneself PAD: Kissing wisdom (dharma) ME: discriminating wisdom HUNG: mirror-like wisdom.