Tibetan Buddhist ring. DZI or sacred celestial stone of Tibetan protection rotating representation of Garuda, silver 925, turquoise.

Tibetan Buddhist ring.
DZI or sacred celestial stone of Tibetan protection turning
representation of Garuda,
silver 925,
Arizona turquoise
Agate called nan hong (red of southern Brazil)

Two models available:
34/ 25 mm weight of 27 grams
29/25 mm weight of 23 grams.

Ring adjustable to all finger sizes by a solid sliding adjustment system as shown in the 7th and 8th photo.
The Dzi is rotating thanks to a high-precision ball bearing developed in Germany


Mantra of compassion "om mani padme hum" engraved on the DZI.
The Dzi is rotating thanks to a high-precision ball bearing developed in Germany

The Dzi is a Tibetan pearl, of distant origin, bringing many mystical benefits and benefits to its wearer. It is a Tibetan talisman or amulet, the king of lucky charms, sometimes revered as a true deity. The success of the Tibetan pearl comes from its multiple eyes, up to 21.

Dzis are believed to bring good fortune, ward off evil spirits, and protect its wearer from dangers and accidents, and even bring longevity and good health.

DZI originates from the Central Asian region and is usually found in a region that covers Afghanistan, Iran, Tibet, India, Pakistan, Nepal, Bhutan up to Burma and Thailand. They are found in many sizes and shapes, with multiple eyes and stripes. Tibetans cherish these pearls and consider them hereditary jewels. The meaning of the Tibetan word "Dzi" translates as "brilliance, clarity, splendour". In Mandarin Chinese, dzi are called "pearl of the sky". Tibetans recognize, without being envious or jealous, the qualities of brilliant people, those people who shine intellectually and attract the attention and admiration of all. For Tibetans, wearing a Dzi pearl can develop in everyone that natural brilliance called Talent.

Dzi are seen by Tibetans as powerful protections. According to legend, these stones are not of earthly origin, but, shaped by the gods and sown on earth so that whoever finds them, have a better Karma.

Many legends attribute to them a divine origin. One of them claims that they sometimes fall from the sky escaped from the treasures of the Gods, another says that they "mature" deep in the earth and that they can sometimes be found inside some geodes. Some legends say that they are fossil insects, and others finally Garuda droppings.


The Dzi are also mentioned in some ancient Buddhist texts because some malas intended for the advanced practices of Vajrayana must be made in Dzi Dzi dating back 4500 years were found in Tibet during archaeological excavations, so in full period of Bön shamanism well before the arrival of Buddhism.

According to Tibetan Buddhism, reciting the mantra of Chenrezig Om Mani Padme Hum, out loud or inwardly, is an invocation to the benevolent and powerful attention of Chenrezig, 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. 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 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.

representation of Garuda, fabulous bird-man of Hindu and Buddhist mythology, son of Kashyapa and Vinatâ and brother of Aruna, the driver of the chariot of the god Sûrya. It is the vâhana, or mount, of the god Vishnu. He is also considered the king of birds.
In Tibet, Khyung (ཁྱུང) is the Tibetan name for Garuda. Coming from India, it was assimilated to the khading of the bön religion, the golden-horned eagle. The black garuda is a deity of the Nyingmapa school of Tibetan Buddhism who is believed to suppress the affections caused by the naga and spirits of the earth. He is depicted on the Lungta. It is represented in the iconography of Shambhala by Chogyam Trungpa for whom it is associated with significant speed and power. Like the phoenix, it rises from the ashes of destruction, it is indestructible.

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