Tibet Copper Buddhist Phurpa Buddhism King Kong Vajra Dorje Phurba Sceptre #2777

Description

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No.2777: Old Tibetan Copper Ganesha Ritual Phurba Buddhism Ganesha Vajra Dorje Healing Wand Spiritual Healing
Size
Length 23.60x3.5 x3.5 inch (Length 60cm)
Weight
2.40 kg Include wrapper
Material
COPPER
Vajra (Devanagari: Vajra. Chinese: 金剛 jīngāng; Tibetan:; Wylie: rdo-rje; ZWPY: dojê, Japanese: Kongou 金剛) is a Sanskrit word meaning both thunderbolt and diamond. As a material device, the vajra is a ritual object, a short metal weapon that has the symbolic nature of a diamond (it can cut any substance but not be cut itself) and that of the thunderbolt (irresistible force).
The vajra is believed to represent firmness of spirit and spiritual power. It is a ritual tool or spiritual implement which is symbolically used by Buddhism, Jainism and Hinduism, all of which are traditions of Dharma. Because of its symbolic importance, the vajra spread along with Indian religion and culture to other parts of Asia. It was used as both a weapon and a symbol in Nepal, India, Tibet, Bhutan, Siam, Cambodia, Myanmar, China, Korea and Japan.
In Tantric Buddhism the vajra and ghanta (bell) are used in many rites by lama. The dorje is a male polysemic symbol that represents many things for the tantrika. The vajra is representative of upaya whereas its companion tool, the bell which is a female symbol, denotes prajna. Some deities are shown holding each the vajra and bell in separate hands, symbolizing the union of the forces of wisdom and compassion, respectively.
In Buddhism the vajra is the symbol of Vajrayana, one of the three major branches of Buddhism. Vajrayana is translated as "Thunderbolt Way" or "Diamond Way" and can imply the thunderbolt experience of Buddhist enlightenment or bodhi. It also implies indestructibility, just as diamonds are harder than other gemstones.
In the tantric traditions of both Buddhism, the vajra is a symbol for the nature of reality, or sunyata, indicating endless creativity, potency, and skillful activity. The term is employed extensively in tantric literature: the term for the spiritual teacher is the vajracarya; instead of bodhisattva, we have vajrasattva, and so on. The practice of prefixing terms, names, places, and so on by vajra represents the conscious attempt to recognize the transcendental aspect of all phenomena; it became part of the process of "sacramentalizing" the activities of the spiritual practitioner and encouraged him to engage all his psychophysical energies in the spiritual life.
An instrument symbolizing vajra is also extensively used in the rituals of the tantra. It consists of a spherical central section, with two symmetrical sets of five prongs, which arc out from lotus blooms on either side of the sphere and come to a point at two points equidistant from the centre, thus giving it the appearance of a "diamond sceptre", which is how the term is sometimes translated.
Various figures in Tantric iconography are represented holding or wielding the vajra. Three of the most famous of these are Vajrasattva,Vajrapani, and Padmasambhava. Vajrasattva (lit. vajra-being) holds the vajra, in his right hand, to his heart. The figure of the Wrathful Vajrapani (lit. vajra in the hand) brandishes the vajra, in his right hand, above his head. Padmasambhava holds the vajra above his right knee in his right hand.
Symbolism
The vajra is made up of several parts. In the center is a sphere which represents Sunyata, the primordial nature of the universe, the underlying unity of all things. Emerging from the sphere are two eight petaled lotus flowers. One represents the phenomenal world (or in Buddhist terms Samsara), the other represents the noumenal world (or Nirvana). This is one of the fundamental dichotomies which are perceived by the unenlightened.
Arranged equally around the mouth of the lotus are two, four, or eight mythical creatures which are called makaras. These are mythological half-fish, half-crocodile creatures made up of two or more animals, often representing the union of opposites, (or a harmonisation of qualities that transcend our usual experience). From the mouths of the makaras come tongues which come together in a point.
In Tibetan Buddhism, Dorje Lopön (Tibetan: b; Wylie: rdo-rje slob-dpon) is a title given to high-level monks who preside over tantric rituals. The equivalent Sanskrit term is vajracarya ("indestructible master"). Dorje is the Tibetan equivalent of the Sanskrit vajra and therefore the term appears frequently in Tibetan Buddhist terminology relating to Vajrayana tantra. The Garchen Tripa Dorje Lopon appeared in the 1967 third ranking of the religious dinitaries of the Kagyu school, based on those who had left Tibet for India.
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All pictures were taken in natural light
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