Category: Ritual Objects | Tradition: Vajrayana Buddhism | Origin: Nepal, India, and Tibet
Few objects say "Tibetan Buddhism" as quickly as the vajra. It is a short metal scepter, narrow in the middle and flaring into a cage of prongs at each end, and it is held in the hand of lamas, carved over temple doors, painted in the hands of deities and cast in the form of bells, pendants, and key rings. This guide explains what a vajra is, where the idea comes from, what its parts and prongs mean, how it differs from the bell it is paired with, why it is called both vajra and dorje, and how to keep one with respect.
What Is a Vajra?
A vajra is a ritual scepter of Vajrayana Buddhism. Its name is Sanskrit and has two meanings at once: a thunderbolt, the weapon of the Vedic god Indra, and a diamond, the hardest of stones. Both meanings are alive in the Buddhist object. Like a thunderbolt, the vajra cuts through ignorance and cannot be stopped. Like a diamond, it cannot be broken, scratched or worn away, and so it stands for what is indestructible in the awakened mind.
In Tibetan, the same object is called a dorje (rdo rje). In Nepal, where Sanskrit and Newar traditions run alongside Tibetan ones, you will hear both words. Vajrayana itself, the branch of Buddhism that uses the vajra as its main emblem, is often translated as the "Vajra Vehicle" or the "Diamond Way".
|
Name |
Language |
Meaning |
|
Vajra |
Sanskrit |
Thunderbolt, diamond, the indestructible |
|
Dorje (rdo rje) |
Tibetan |
The Tibetan rendering of vajra, often explained as "lord of stones" |
|
Benza |
Tibetan pronunciation of the Sanskrit |
Heard in mantras such as the Vajra Guru mantra |
|
Vajracharya |
Sanskrit |
"Vajra master", a Newar Buddhist priest of Nepal |
Origins: From Indra's Thunderbolt to a Buddhist Symbol
The vajra did not begin in Buddhism. In the oldest Indian scriptures, the Vedas, it is the weapon of Indra, the god of storms and war. The best-known story tells how Indra struck down the serpent Vritra, who had held back the waters of the world, and set the rivers flowing. The weapon he used was the vajra. Scholars still debate what the Vedic vajra looked like, and some describe it as a club or hammer rather than a bolt of lightning, but the Vedic texts agree that it was hard, durable and impossible to turn aside. One later story says that Indra's first vajra was made from the bone of the sage Dadhichi, who gave up his body so that the gods could have a weapon strong enough to win.
Buddhism took over the image, and changed it. Indra himself appears in Buddhist stories, but as a god who comes to listen to the Buddha, and not as a god to be feared. What was once a weapon against enemies became a tool against the inner enemies of a practitioner: ignorance, anger and attachment. In Mahayana and later tantric Buddhism, the vajra came to stand for a mind that has the qualities of a diamond: clear, unbreakable, and able to cut through everything else.
Pronged vajras of the kind we know today seem to have become widespread only in the early centuries of tantric Buddhism, around the eighth century or later, according to some scholars. The form then traveled with the teachings to Nepal and Tibet, and to Bhutan, China, Mongolia and Japan, each of which developed its own style. The Kathmandu Valley has been casting vajras for a very long time, and Nepalese craftsmen were known in Tibet for their metalwork.
What the Vajra Means
A vajra carries several layers of meaning, and teachers are careful to say which one they have in mind.
• Indestructible: : The first meaning is the diamond one. Ordinary things break, wear out and change. The nature of mind, as Vajrayana describes it, does not. The vajra is the picture of that quality.
• Method (skillful means): : In the common pairing of vajra and bell, the vajra stands for method, which is compassion in action. This is the side of practice that reaches out to others.
• Emptiness: : The Rangjung Yeshe dictionary entry on the term puts the idea in two levels: the ultimate vajra is emptiness, and the vajra implement is its conventional, physical form. The object is a way of pointing to something that cannot be held in the hand.
• The Vajrayana path: : Because it is the emblem of the tradition, the vajra can also stand for the path as a whole, including its teachers, its initiations and its vows.
No one meaning is "the" meaning. When a teacher explains a vajra, the explanation depends on the lineage, the practice and the moment.
The Parts of a Vajra
Although vajras vary a great deal, the standard Tibetan and Nepalese form has the same simple plan. It is symmetrical: what happens at one end is mirrored at the other.
• The center (hub): : At the middle is a small sphere, or a round bulge, often held between two lotus bases. It is the point at which the two halves meet. Museum descriptions read the central axis as the axis of the world, with the whole object arranged around it.
• The lotus bases: : On each side of the center is a ring of lotus petals, sometimes with a ring of beads. The lotus is a sign of purity, and the petals mark the point where the vajra rises out of it.
• The makara heads: : The prongs of many vajras come out of the mouths of makara, mythical sea creatures of Indian art. The makara mouths are a common feature of Nepalese and Tibetan work.
• The prongs: : At each end, a ring of prongs curves in around a central one, and the tips meet at a point. The number and shape of the prongs identify the type of vajra and the way it is used (see the next section).
The two ends are read in pairs. One end is often explained as the side of method and the other as the side of wisdom, or as the two aspects, male and female, of enlightenment. The central point is where the two are joined.
Types of Vajra by Number of Prongs
The most common way to sort vajras is by prongs. All of the types below are made in Nepal today, and all have a long history.
Single-Pronged Vajra
A single-pronged vajra has one prong at each end, in the shape of a pointed spike, and is usually plain. Himalayan Art Resources links the single-pronged form with rituals concerning the nagas, the serpent beings of Indian and Tibetan belief. It is also used as a symbol for the single, unified nature of mind.
Three-Pronged Vajra
The three-pronged vajra has three points at each end. The usual explanation is that the three stand for the Three Jewels, the Buddha, the Dharma and the Sangha, and for the three bodies of a Buddha. This is a widely taught reading, though it is one of several. Three-pronged vajras are small, simple and easy to carry, which makes them popular for study and for personal use.
Five-Pronged Vajra
The five-pronged vajra is the standard form in the newer schools of Tibetan Buddhism: the Sakya, Kagyu, Jonang and Gelug. The Rubin Museum and other museums describe the five prongs as the five Buddha families (the five Jinas or Dhyani Buddhas), whose wisdoms are the five aspects of the awakened mind. The same five Buddhas appear on the Ringa, a ritual cap that we describe in our Library. Four prongs curve around the fifth, which stands in the center. In some vajras, the four outer prongs are open and do not touch the center; this form is considered wrathful.
Nine-Pronged Vajra
The nine-pronged vajra is the most common form in the Nyingma school, according to Himalayan Art Resources. It has eight prongs curving around a ninth in the center, and is often linked to the nine vehicles of the Nyingma teaching, or in other ways, depending on the lineage. Nine-pronged vajras are larger and more elaborate than the others and are a good choice for those who want a richer form.
Double Vajra (Vishvavajra)
The double vajra, also called the crossed vajra or vishvavajra, is formed by two vajras set at right angles to each other in the shape of a cross. It has four arms, one for each direction. Rather than being held, it is placed on its own, often at the center of a mandala or under a throne. In ritual, it stands for the ground of the mandala and for the stability of the world it supports. Himalayan Art Resources describes the large double vajra as standing for the ground of a flat mandala, with its prongs reaching up and around the four gates. In Buddhist art, the double vajra is also shown as the base on which some deities stand or sit.
Himalayan Art Resources lists many other forms, including vajras of twenty prongs, which stand for action, and the dragon-prong style of Chinese origin. The five- and nine-pronged forms are the most common, and the others are variations.
The Vajra in Buddhist Art
Vajras appear in the hands of many deities, and what the deity does with it is part of the teaching. The wrathful deities of the tradition hold the vajra in a raised hand as a symbol of the power to cut through obstacles. Vajrapani, whose name means "vajra in the hand", wields it as a weapon that stuns the forces of ignorance. Peaceful deities hold the vajra in front of the chest, often with a bell in the other hand, to show the union of method and wisdom. Padmasambhava, the teacher honored as the founder of Buddhism in Tibet, is shown holding a vajra and his Vajra Guru mantra carries the word in its name.
In Nepal, the vajra is a part of everyday sight. At Swayambhunath, the great stupa that stands on a hill above the city of Kathmandu, a large gilded vajra stands at the top of the steps, and pilgrims pass it on their way up to the shrine. The Newar Buddhist community of the Kathmandu Valley also has a hereditary class of priests, the Vajracharyas, whose name means "vajra masters". As the Rubin Museum describes it, a Vajracharya priest uses three main pieces of regalia in his rituals: the vajra, the bell and the crown. They are married householders, and they carry out ceremonies at festivals and at important points in a person's life.
The Vajra in Hindu Art and Tradition
The vajra is older than Buddhism, and in Hindu tradition it remains the weapon of Indra, the king of the gods. The Rigveda says it was made for him by the divine craftsman Tvashtri, and Indra’s titles Vajrin and Vajrabhrit mean “the one who holds the vajra”. In Hindu sculpture and painting, he is usually shown with the vajra in one hand, seated on Airavata, his four-tusked elephant. The god of war, Skanda, is also sometimes described as carrying a vajra.
In Nepal, Indra’s place in everyday life can be seen at Indra Jatra, the eight-day festival in Kathmandu Durbar Square that Hindus and Buddhists observe together. It honors Indra as the giver of rain and good harvests, and one of its masked dances features Indra’s elephant. The two traditions share the name and the shape of the vajra but read it differently. In Hindu art it is a weapon of divine power. In Buddhist art, as described above, it becomes a symbol of the indestructible, awakened mind.
How the Vajra Is Used
A vajra is used in practice by those who have received the teaching and the initiation that goes with it. In most rituals, the practitioner holds the vajra in the right hand and the bell in the left. The vajra is moved, struck against the bell or held against the heart at set points in the ritual, each with its own meaning. In tantric practice the vajra and bell are also held in crossed hands, a gesture that represents the union of the two sides of the path.
The ritual use is learned from a teacher, and we do not describe it here as a set of steps. If you hope to use a vajra in practice, ask your teacher which type to use and how to hold it. For everyone else, a vajra is simply a beautiful and meaningful object, which can be kept on an altar, a shelf or a desk as a reminder of the qualities it stands for.
Materials and Forms
Vajras are cast in brass, bronze and copper, in gilded and silver finishes, and also in other metals and in stone or bone. For a detailed account of the metals and the way vajras and bells are made, see our articles on the vajra and bell in this Library. The finish and weight vary with the metal and the size, so look at the specifications on each listing.
The Vajra and the Bell: What Is the Difference?
The vajra and the bell (ghanta) are almost always used as a pair, and people often speak of them as one thing. They are in fact two different objects with different forms and different meanings. We explain the bell in more detail in our article on the vajra and bell, but the main differences are clear.
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|
Vajra |
Bell (ghanta) |
|
Form |
A scepter with prongs at both ends |
A hand bell with a half-vajra on top of the handle |
|
Symbolizes |
Method: compassion in action |
Wisdom: the understanding of emptiness |
|
Held in |
The right hand |
The left hand |
|
Gender reading |
Often read as the male aspect |
Often read as the female aspect |
|
Sound |
None |
A clear ringing sound |
|
Can stand alone |
Yes, as an object of the altar |
Yes, but is rarely used without the vajra |
The pairing is a teaching in itself. In the Metropolitan Museum's account, the bell is held in the left hand and the vajra in the right, and the two together express the union of wisdom and method. Neither is complete without the other. The bell also carries a small half-vajra on its handle, which is a sign of how closely the two belong together. A vajra stands on its own when it is shown as an object, a symbol, or a piece of art, while the bell, whose sound is a part of its meaning, is nearly always used in a pair.
Vajra or Dorje: What Is the Difference?
There is no difference in the object. A vajra and a dorje are the same thing, called by its Sanskrit name in one case and its Tibetan name in the other.
The Sanskrit word vajra was translated into Tibetan as dorje (rdo rje). The Tibetan term is made of two parts: rdo, "stone", and rje, "lord", and it is often explained as "lord of stones". This is an echo of the vajra's second meaning, the diamond, which is the king of stones. For the mineral diamond, Tibetan has its own word, dorje phalam, which keeps the older word and adds to it. The Tibetan way of saying the Sanskrit word in mantras is closer to "benza", which is why the Vajra Guru mantra begins "Om Ah Hung Benza Guru Pema Siddhi Hung".
In practice, the choice of word depends on the speaker. Those who follow Tibetan lineages usually say dorje. Scholars, and many Nepalese Buddhists, say vajra. On our site, we use Vajra (Dorje) so that either name will find the object. Dorje is also a very common personal name in Tibetan and Sherpa communities, so you may meet it as the name of a person, as well as of an object.
Our Vajras
We make and sell vajras in the full range of forms described above. Our range includes:
• Single-pronged vajras: : The simplest form, with one prong at each end.
• Three-pronged vajras: : A compact form with three points at each end.
• Five-pronged vajras: : The standard form of most Tibetan Buddhist schools, and the one most people choose.
• Nine-pronged vajras: : The fuller form used in the Nyingma tradition.
• Double vajras: : The crossed vajra, for the altar or as a base.
• Small, medium and large vajras: : Small vajras are good for travel, a desk or a small altar. Medium vajras are suited to most altars. Large vajras make a strong centerpiece for a shrine room or a collection.
• Vajra pendants: : Small vajras made to be worn on a cord or chain.
• Vajra key rings: : A small vajra on a ring, for everyday carry.
Each listing gives the size, weight and material of that piece. Our vajras are crafted by Nepalese artisans in Patan, in the tradition of Newar metalwork.
Our vajras are not blessed. We do not sell blessed items, because a blessing is given by a qualified teacher, and not by a shop. If you would like a blessing for your vajra, we can arrange one on your behalf, at your request.
Caring for and Displaying a Vajra with Respect
A vajra is a sacred object, and it is treated with the same care as other ritual items. Keep it in a clean place that is higher than the waist, such as an altar, a shelf or a clean cloth, and not on the floor or in a place used for everyday objects. Do not step over it, throw it, or use it as a tool or a toy.
To clean a brass or bronze vajra, use a soft, dry cloth, and polish it gently. Avoid harsh chemicals, because these can damage the finish, particularly on gilded or plated pieces. A little natural darkening in the recesses of the casting is normal and shows the detail of the work. When you carry a vajra, wrap it in a clean cloth, and keep it from knocking against other metal, which can scratch it.
Read more: What Is a Vajra and Bell (Ghanta)? | What Is a Phurba? | What Is a Ringa? | What Is a Stup
Frequently Asked Questions
What is a vajra?
A vajra is a ritual scepter of Vajrayana Buddhism, whose name means both "thunderbolt" and "diamond". It stands for what is indestructible in the awakened mind, and for the method side of the Buddhist path.
What is the difference between a vajra and a dorje?
None, as an object. Vajra is the Sanskrit name and dorje (rdo rje) is the Tibetan name for the same scepter.
What does a vajra symbolize?
It symbolizes indestructibility, like a diamond, and the power to cut through ignorance, like a thunderbolt. In the pairing with the bell, it stands for method, which is compassion in action.
What do the prongs of a vajra mean?
The number of prongs identifies the type of vajra. Five prongs are usually read as the five Buddha families, nine prongs as the nine vehicles of the Nyingma teaching, and three as the Three Jewels. The reading depends on the lineage, so ask a teacher if you wish to know the explanation of your own tradition.
What is the difference between a vajra and a bell?
The vajra is a scepter held in the right hand, which stands for method. The bell is a hand bell held in the left, which stands for wisdom. They are used together, and each is incomplete without the other.
What is a double vajra?
A double vajra, or vishvavajra, is made of two vajras crossed at right angles. It is a symbol of the ground of a mandala and of stability, and is placed, and not held.
Which vajra should I choose?
If you follow a particular school, ask your teacher. The five-pronged vajra is the usual choice in most Tibetan schools, and the nine-pronged one in the Nyingma. For display, size and finish are the main concerns.
Can I keep a vajra if I am not a Buddhist?
Yes. Many people keep one as a work of art or a reminder of its meaning. Treat it with respect, and keep it clean and in a high place.
Are your vajras blessed?
No. We can arrange a blessing at your request, on your behalf.