Mala, a rosary of Buddhist prayer,
Chenrezi the bodhisattva of compassion in Sandalan santaan Santalum ellipticum set with turquoise and agates called nan hong
Size of pendant: 60/40/20mm
108 sandalwood beads also from Hawaii, beads 6mm in diameter each
nephritis jade, which is deposited in Yili Hasake Prefecture in Xinjiang,
agate nan hong du Yunnan , site of Baoshan. This agate owes its red color to the presence of cinabre in its composition.
As a gemologist who graduated from the National Institute of Gemmology in Paris, all our stones are expert and certified.
As Malakara, we make all our malas ourselves, scrupulously respecting tradition.
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. The cord on which the beads are threaded must, theoretically, present itself as a braid of several threads:
three sons symbolize the "three bodies" of a Buddha (Absolute Body, Body of Glory and Body of Emanation);
five sons symbolize the "five wisdoms" or the "five families" of Buddhas (Buddha family, vajra family, jewel family, lotus family, activity family)
nine threads symbolize the primordial Buddha Vajradhara and the eight great bodhisattvas.
The bodhisattva Avalokiteshvara (Hindi अवलोकितेश्वर Avalokite-vara "Lord Who Observes from the Top", Chinese 觀音 Guunsh-yan or 觀音 Guonyan, Shanghaian Kueu (sy)'in, Korean Gwanseeum 관세음, Japanese 観音 Kan'no, Tibetan Chenrezig, Vietnamese Quen Them, Indonesian Kwan Im, Khmer លោកេស្វរ Lokesvara), is arguably the most revered and popular great bodhisattva among the Great Vehicle Buddhists. It is also used as a yidam (tutelary deity) in tantric meditations.
Bodhisattva protean and syncretic (it can represent all other bodhisattva), embodying the ultimate compassion, it can be feminine in China, Korea, Japan and Vietnam, in the form of Guan Yin.
He is considered the protector of Tibet where King Songtsen Gampo and later the Dalai Lamas are seen as his emanations. This is also the case of other tulkou such as karmapa. Also known as Padmapi or Ma'ipadm, it is invoked by the famous mantra Om̐ Ma'ipadme hum (ॐ मणिपद्मेहूम्).
Chenrézi is the bodhisattva of love and compassion. Chenrézi's poudja aims to develop loving friendship and compassion for all living beings without distinction. Chenrézi manifests itself in different forms: the 10-headed, 1000-arm Chenrézi of compassion is best known: he promised his spiritual father, the Amitabha Buddha, to expend all his energy to free all living beings and not to rest until all living beings were freed from their suffering. If he should ever doubt his mission, 'then my head could fragment into ten and my body in 1000'. When, after meditating deeply and reciting the Mantra of Mani, he saw that the ocean of suffering had still not emptied, then he fell into deep despair and broke his head in 10 and his body in 1000. The six-syllable mantra OM MANI PEME HOENG is the best known mantra of Tibetan Buddhism.
According to Tibetan Buddhism, reciting the mantra of Chenrezi 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, even engraved in stone. It can also be invoked with prayer mills on which the mantra is inscribed, sometimes thousands of times. There are different formats of prayer mills: there are those that can be carried with you and run with one hand, and there are others that are so large and heavy that it takes several people to run them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all the Buddha's teachings.
Each syllable closes a door of reincarnation:
OM: Close the door of the world of Devas (gods). MA: Close the door of the world of asuras (half-gods). NI: Close the door to the human world. PAD: Closes the door to the animal world. ME: Closes the door of the world of pretas ("greedy spirits"). HUNG: Close the door 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 mind. PAD: purifies the veil of conflicting 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 enhancements:
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: passion. PAD: stupidity/prejudice. ME: poverty/possessiveness. HUNG: Aggression/hate.
Finally, each syllable corresponds to one of the six wisdoms:
OM: the wisdom of stability. MA: Complete WISDOM NI: Wisdom emanates from oneself PAD: all embracing wisdom (dharma) ME: discriminating wisdom HUNG: mirror-like wisdom.
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