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Vajra

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Vajra

Vajra (Devanagari: वज्र, Chinese: 金剛 jīngāng; Tibetan: རྡོ་རྗེ, Wylie: rdo-rje, ZYPY: dojê) is a Sanskrit word meaning both thunderbolt and diamond. As a material device, the vajra is 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.

The equivalent word in Tibetan is dorje (Wylie: rdo-rje; ZYPY: dojê), which is also a common male name in Tibet and Bhutan. Dorje can also refer to a small sceptre held in the right hand by Tibetan lamas during religious ceremonies.

In the Burmese language, three words come from Pali vajira, (Template:Lang-my) including "diamond" (Template:Lang-my sein or Template:Lang-my wazira), "thunderbolt [of Indra]" (Template:Lang-my wazarein).

Hinduism

Indra with the Vajra in his hand

In Hindu mythology, Vajra is the weapon of Indra, the Vedic god of rain, lightning and the sky and king of Devas. It is a powerful weapon having the combined features of sword, mace, and spear.It is made up of bones of sage Dadhichi, who gave up his life in order to gift it to Indra to fight Vritra.

Jainism

In Jainism, the vajra is the symbol or mark for one of the Thirthankars namely Dharmanatha.

Tantric Buddhism

In Tantric Buddhism the dorje and bell are used in many rites by lama. The dorje is a male polysemic symbol that represents many things for the tantrika. The dorje is representative of upaya (Sanskrit) whereas its companion tool, the bell which is a female symbol, denotes prajna (Sanskrit). Some deities are shown holding each the vajra and bell in separate hands, this symbolizes the union of the forces of wisdom and compassion, respectively.

Vajra and Vajrayana

The vajra destroys all kinds of 'ignorance' (Sanskrit: avidyā; Tibetan marigpa), and itself is indestructible. In tantric rituals the Vajra symbolizes the male principle which represents method in the right hand and the Bell symbolizes the female principle, which is held in the left. Their interaction leads to enlightenment. Also the Dorje or Vajra represents the "Upaya" or method Tibetans name Vajra as "Dorje". When made to be worn as a pendant, it reminds the wearer, and the viewer, of the supreme indestructibility of knowledge.

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 and also implies indestructibility, just as diamonds are harder than other gemstones.

Vajrasattva holds the vajra in his right hand and a bell in his left hand.

In the tantric traditions of both Buddhism and Hinduism, 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.

The thunderbolt experience can be attained by meditation on the vajra, which is a symbol of union of relative and absolute truths. Relative truth is that which we experience in everyday time and physical space. Absolute truth exists in a timeless state of being in unity with all: Buddhahood. Yet the experience of Buddhahood is synchronous with relative truth. The vajra object itself shows two spheres joined in the center, like the two spheres of the brain, and the experience of the thunderbolt comes at the center of the brain. Following this powerful "bolt" one rests in equanimity in both worlds, being in the everyday world yet not identified with it. This is the Madhyamika.

From "Natural Great Perfection" by Nyoshul Khenpo and Lama Surya Das, 1995, comes this description:

"The ground of the Madhyamika is the two truths, the absolute and the relative. The path of the Madhyamika is the way to directly experience the truth of the union of the relative and the absolute."

The vajra is a tool for training the mind for sudden awakening to Madhyamika.

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 petalled 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.

The five pronged vajra (with four makaras, plus a central prong) is the most commonly seen vajra. There is an elaborate system of correspondences between the five elements of the noumenal side of the vajra, and the phenomenal side. One important correspondence is between the five "poisons" with the five wisdoms. The five poisons are the mental states that obscure the original purity of a being's mind, while the five wisdoms are the five most important aspects of the enlightened mind. Each of the five wisdoms is also associated with a Buddha figure. (see also Five Wisdom Buddhas)

The following are the five poisons and the analogous five wisdoms with their associated Buddha figures:[citation needed]

Poison Wisdom Buddha
desire wisdom of individuality Amitabha
anger, hatred mirror-like wisdom Akshobhya
delusion reality wisdom Vairocana
greed, pride wisdom of equanimity Ratnasambhava
envy all-accomplishing wisdom Amoghasiddhi

The wisdom of individuality is also known as Discriminating Wisdom.

The vajra[1] is the symbol of the vajra family presided by Akshobhya, whereas the double vajra[2] is the symbol of the karma family presided by Amoghasiddhi [3][4].

The Black Crown of the Karmapas is called Vajracrown, showing the Crossed Vajra or Dorje Gyatram at the front of the crown[5].

See also

Notes

  1. ^ Vajra
  2. ^ Double vajra
  3. ^ Symbolism of the five Dhyani Buddhas
  4. ^ The Five Dhyani Buddhas (Great Buddhas of Wisdom)
  5. ^ The Black Crown of the Karmapas see also: The Four Enlightened Activities: "The prongs of the vajra represent the four enlightened activities of pacifying, enriching, magnetizing and destroying."

References

  • Dallapiccola, Anna L. Dictionary of Hindu Lore and Legend. ISBN 0-500-51088-1
  • McArthur, Meher. Reading Buddhist Art: An Illustrated Guide to Buddhist Signs And Symbols. Thames & Hudson Ltd, 2002.
  • Vessantara. Meeting The Buddhas. Windhorse Publications, 2003.
  • Vessantara. Vajra and Bell. Windhorse Publications, 2001.

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