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At the beginning of the 20th century, Russia played a key role in establishing Mongolia's independence from China. [1] To honor this contribution, the Order of the Vajra (translated as the “Order of the Precious Rod”) was created for Mongolian nobility and foreigners, the latter were almost exclusively Russians. [1]
Vajrasattva is an important figure in the tantric Buddhism of the Newar People of the Kathmandu Valley. He represents the ideal guru, and he is frequently invoked in the guru maṇḍala, the foundational ritual for all other Newar Buddhist rituals and the daily pūjā for Newar priests (vajrācārya s).
The vajra and bell are used in many rites by a lama or any Vajrayana practitioner of sadhana. The vajra is a male polysemic symbol that represents many things for the tantrika. The vajra is representative of upaya (skilful means) whereas its companion tool, the bell which is a female symbol, denotes prajna (wisdom). [19]
In China, Vajrapāni, known as the "vajra-holding god" (執金剛神 Zhíjīngāng shén), is widely venerated in his dual manifestation as the "vajra warriors" (金剛力士 Jīngāng Lìshì) or "Benevolent Kings" (仁王 Rénwáng), two muscular guardian deities that usually stand at each side of the shanmen in Buddhist temples and monasteries.
Dorje is the Tibetan equivalent of the Sanskrit vajra and therefore the term appears frequently in Tibetan terminology relating to Vajrayana Buddhism. [2] A Dorje Lopön is usually well educated and trained in tantric practice, and is therefore a well respected figure. [3] They might be the heads of monasteries or spiritual communities.
Changkya Rölpé Dorjé was born on the 10th day of the fourth (Hor) month of the Fire-Bird year (1717) in Wuwei (formerly known as Liangzhou) near Lanzhou in Gansu. [8] [9] At an early age he was recognized by the first Jamyang Zhépa as the incarnation of the previous Changkya Kutuktu of Gönlung Jampa Ling monastery (佑宁寺) in Amdo (now Qinghai), one of the four great Gelug monasteries ...
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In the buddhist Tantra, Siva as wrathful Bhairava, prefixing of the term “vajra” to his name—the preeminent symbol of power in the Buddhist tantra vehicle —is interpreted as a definitive sign of Bhairava’s wholesale transformation and conversion to Buddhism. The subjugation and conversion of non-Buddhist deities and the subsequent ...