Mala Buddhist rosary 108 red sandalwood beads. Phurba, double dorje, silver 925, turquoise, sugilite, agate nan hong, jaspe d'Alashan.

Mala Buddhist rosary
108 indian red sandalwood beads 8mm in diameter each
Phurba silver 925 set with turquoise and agate called nan hong dimensions of 58/13mm double dorje, silver 925,
Arizona turquoise
sugilite from Japan
agate nan hong (southern red) of Yunnan
jaspe d'Alashan.
Lapis lazuli from Afghanistan.

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

The mala, trengwa, in Tibetan is the rosary of the Buddhist, the object from which the monk (or even the lay practitioner) almost never separates, holding it in his hand or wrapped around the wrist.
The mala is first of all a utilitarian onjet: it serves as a tactile medium for the recitation of mantras, at the same time as it is used to count them if one has set a set to repeat a defined number.
The mala is composed of 108 strung beads, which justifies its name, since it simply means "garland" (beads). The various components each contain a symbolic meaning specify: The big pearl (or Buddha's head) that closes the loop meets the knowledge of emptiness. The small cone that overcomes it is the mark of emptiness itself.

This red sandalwood, from India, much rarer than white sandalwood has no characteristic smell and is part of the very precious woods.
In Buddhism, sandalwood is one of the Padma (lotus) and corresponds to the Amitabha Buddha, plus the element of this Buddha is fire and its color, red. Sandalwood is considered capable of transforming desires and retaining the attention of a person practicing meditation.
Sandalwood is one of the main constituents of incense made in China, Taiwan, Japan, Vietnam, Korea, and is intended to be lit in temples or during worship. It is also widely used in India for these same applications.

The Phurba is a dagger to defeat demons. It was introduced into Tibetan Buddhism by Phadmasambhava and is a symbol of the transmutation of negative forces.

Often made of stones, bone, or iron, Phurba daggers from Tibetan Buddhist temples are easily recognizable by their triple-sided blade. Used in rituals to drive out unwanted spirits, Phurba acts spiritually to immobilize demonic spirits and sometimes kill them in the hope that they will be reincarnated in better places.

Each component of the Phurba has its own meaning. The dagger blade represents the method, with each of the three sides representing the three-spirited worlds. The tip reconciling all three to form a harmonious global axis. The triple-bladed design is also designed to simultaneously transform the world's three poisons into positive energies. These poisons are ignorance, greed and aggression. Enemies of Buddhism who 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 over hatred.

The Phurba handle represents wisdom and is often shaped like an eight-sided bulb with symmetrical knots at each end. There are various interpretations to the presence of these nodes. From the conviction that Nirvana is locked inside, to the belief that the different sections of the knots contain the paradises of several gods. Going to the desire for a formless, representing the fact of being informed in the kingdom of the Buddhas.

The top of the handle often displays the three wrathful deities of Yamantaka, Amrita Kundalini, and Hayagriva. Yamantaka, the white face, symbolizes the body and the destruction of hatred. Amrita, her face colored in blue, symbolizes the spirit and the destruction of the illusion. Hayagriva, the red face, symbol of speech and destruction of greed.

In many illustrations, Phurba's dagger is represented in a simple form, due to its small size. However, in its three-dimensional form, this tiny blade is most often depicted with many Buddhist symbols and demonstrates its focus on purging evil.

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

(1) the top five points represent the five wisdoms, five facets of the diamond that is the awakened mind:

mirror-like wisdom, which means that the awake mind, like a perfectly polished mirror, clearly reflects all things, has the ability to know everything, without any confusion.

the wisdom of equality, which recognizes that all the phenomena of samsara (ordinary world) and nirvana (pure fields or paradise of 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 the wisdom of equality) but also, in a simultaneous, unre-confusiond nature, 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, which indicates that all phenomenes, beyond any concept and duality, remain in pure knowledge of the mind.

(2) At the same time as the five wisdoms, these five upper points symbolize the Five Winners 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, i.m. eight large bodhisattvas remaining in celestial domains.

(5) The eight lower petals are the eight female bodhisattvas.

6. The round part in the middle refers to emptiness.

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