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Why 108 beads. Rosary in meditation. How and why to use them. Buddhist rosary and their religious significance

Hello friends and readers of my blog! Again Ruslan Zvirkun and today we’ll talk about why we need a rosary for meditation, how to correctly sort or twist a rosary when repeating a jap mantra, and how to make them with your own hands. For at least several thousand years, people have been using them in their practice, and there is no exact date for their appearance, but their benefits are undoubtedly very great.

The rosary is a spiritual attribute of many traditions and cultures of the world. The origin of the rosary can rightly be attributed to the Vedic (ancient Indian) culture, it was from there that the tradition was born of repeating mantras and prayers on the rosary. Further, the tradition spread to other movements, such as Buddhism, Islam, as well as Christianity, in particular Catholics, Orthodox, and others.
  In each culture or tradition, the rosary is given a different meaning, but in essence they have one purpose - to repeat different mantras and prayers on them.

The rosary is an integral part in japa meditation, and when repeating some other mantras. By repeating mantras or prayers, it is customary to count their number in different traditions. It is difficult to be focused and at the same time to count the necessary number of repeated mantras in the mind, and the rosary serves precisely for these purposes, so that the count does not distract us from this. Just throw the beads over and produce the count.

Besides the fact that it is convenient to count the number of repeated mantras on the rosary, the rosary also serves to invoke a sense of touch in meditation. Holding a bead between our fingers we seem to be in contact with a mantra or prayer, and thus meditation becomes more focused.

By repeating the Mantra by ear, we occupy in meditation our tongue, voice, ears and hearing. Reflecting on the meaning of the mantra, we occupy our Mind and Mind. Sitting with a straight back in, or in others, we occupy our body in meditation. If you repeat the mantra while walking, then you can also make it a meditative process. Thanks to the beads, we also use our fingers and a sense of touch.

How many beads in a rosary

Traditionally, rosaries have 108 beads in their quantity. Sometimes they are made by 54 beads, 36, 27, or 9. These numbers of beads are a multiple of 108.

Value of 108 beads in a rosary

108 is a sacred number and has many esoteric meanings. One of them is infinity. There is also:

  • 108 major Upanishads (Vedic scriptures);
  • 108 main names of God;
  • 108 major gopis (devotees of the Lord);
  • in Vedic astrology, 12 houses and 9 planets, 12 × 9 \u003d 108;
  • The sacred river Ganges covers 12 degrees of longitude (79 to 91) and 9 degrees of latitude (22 to 31) 12 × 9 \u003d 108.

There are also other meanings of this number.

There are 109 beads in the rosary of 108 beads, which is called the bead of God, and it is also called the bead of Meru (the highest mountain described in the Vedas) or the bead of the Guru (spiritual teacher).

Bead Meru connects a ring in a rosary and on it don't repeat the mantra   and don't step over   through her.

Usually it is made larger than a rosary bead, sometimes 2 or 3 beads are made together. In the photo she looks like this.

The rosary is a spiritual item and must be kept clean. It is also not customary to openly demonstrate your meditation on the rosary.

Meditation or prayer is a fairly secret process. Therefore, when sorting out the rosary and repeating the mantra, it is advisable to keep the rosary hidden from prying eyes.
  The bag for beads perfectly copes with this task. You can buy the bag for the rosary ready or sew it yourself. Traditional pouches have a hole for the index finger, which usually does not touch the beads.

In the photo a bag for beads

How to make a rosary with your own hands

To make a rosary for your own meditation, grab 108 beads from
  wood or other material and a long thread from 3x to 5 meters. You should use nylon or kapron thread to prevent your rosary from tearing.

Step back about 20-25 centimeters from the end of the thread and tie the first knot on it. The knot should be sized so that it does not fall through the hole of the bead. Having strung the first bead, tie a knot after it and string the next one. Tie a knot after each bead.
  Having strung all 108 beads and having tied the last knot, you get a string with beads, now take 109 large beads and pass both ends of your rosary into it and tie a knot. All beads for meditation are ready.

Varieties of beads

Traditionally, the rosary is made of wood, or seeds of plants. Precious and semiprecious stones are also used. But my opinion is that this is overkill. The rosary is primarily used for concentration during meditation, and to reduce attachment to the material things of this world through meditation. Precious stones will only increase the false ego and more and more attach to material things.

In general, there is a very huge selection of beads from all kinds of materials:

  • sacred tree of Tulasi;
  • the sacred tree of Nimes;
  • rudraksha seeds;
  • lotus seeds;
  • juniper;
  • red coral;
  • dark blue lapis lazuli;
  • sandalwood;
  • pearls;
  • nephritis;
  • rhinestone;
  • silver;
  • gold;
  • copper;
  • amber;
  • boddhi tree;
  • and even bones and skulls of people and animals.

Vaishnava prayer beads

Vaisnavas chant mantras mainly on rosaries from Tulasi or Nima.

In India, the choice of beads is simply huge, eyes can run away from different sizes and shapes. This photo I took in one of the Sacred Places of Vrindavan

Shiva's rosary

Followers of Shiva using rosary seeds

Buddhist and Tibetan prayer beads

Buddhist and Tibetan prayer beads are made from all of the above materials, giving preference to the boddha tree, sandalwood and juniper.
  It is believed that juniper, red coral and dark blue lapis lazuli scare away spirits. In Tibet, rosaries of human and animal bones are common. Bones are available there in connection with the Tibetan burial ritual. The body is not burned or buried, but is given to birds for eating.

Japa Mala or how to read the mantra on the rosary

In another, the rosary is also called “Mala”, it is a Sanskrit term, which literally means “garland”.

  Rosary Meditation Technique

Take the first bead next to the big bead Meru, the thumb and middle finger of the right hand. Take your index finger to the side.
  Mantras and prayers are not repeated with the left hand, since it is considered not pure.
  After repeating the mantra once, move the rosary towards you by taking the second bead and repeating the mantra again and so on until you read the mantra on each bead.

Reaching 108 beads and reading the mantra on the last bead, you will end one circle of Japa. Turn the rosary in the opposite direction without stepping over 109 bead Meru, the last bead in this case now becomes the first and you can continue Japa meditation further.

The second hand, if desired, can be placed in or another mudra of your choice.
There are no strict rules and regulations in the number of repeated mantras on the rosary, each of them can have individual standards. Some people make vows to repeat a certain number of circles on the rosary, it all depends on your desires and aspirations.

How to use and store the rosary

Use your rosary (Malu) as intended. This is not a souvenir or decoration for a car. As I said above - the rosary is intended for meditation and prayers.
  Keep your mala (rosary) clean. There are certain principles that you should follow if you use the rosary in your meditation. These principles concern the proper storage and use of the rosary.

It is not recommended to use the rosary with dirty hands. Hands are considered unclean after eating, after using the toilet, or after touching unclean objects. In this case, you need to clean your hands with water and only after that take the rosary.

Do not put the rosary in the toilet, as the toilet is considered an unclean place and Japa Mala is thus polluted.
  Do not show everyone your rosary - this is a rather sacred subject.

In the video, how to correctly sort and twist the rosary during the repetition of the mantra.

That's all for the blog news, so as not to miss anything.

Regards and best regards,

What does the number 108 mean?

108 beads:

108 steps of secret meaning

108 steps to enlightenment

108 levels of knowledge,

108 Samadhi.

Most often, beads from 108 beads. This amount, according to Buddhism, symbolizes three states of contemplation and liberation from 108 passions and irritations.

It is believed that freed from them, the body and soul will be able to achieve a state of nirvana.

These passions affect a person "6 indriyas"   or 6 senses: sense of smell, touch, hearing, vision, taste, and sixth sense (consciousness).

At the same time, the sensations themselves can be pleasant, unpleasant and neutral, thus 18 sensations are obtained, which in turn can lead a person to a state of bliss, or, conversely, move him away from him.

All these   36 sensationsexist in the past, present and future,   so we get   108 "passions and influences."

  Otherwise 108 beadscan be interpreted as   108 degrees of Contemplation (Samadhi),which passes   Boddhisattva (person embarking on the path of the Buddha)on the way to enlightenment.

1. First beadsymbolizes the entrance itself Bodhisattvas   into the state of Contemplation and ecstasy (samadhi), which gives him perseverance and heroic courage.

According to Buddhism, when a person is in a similar state, the demons of fatal errors and doubts are not able to break his spirit and deprive him of peace (Skt. S / u ^ ram! -Gama);

2. Second bead   symbolizes the step at which Bodhisattva   begins to learn one of the three main treasures of Buddhism - dharma. Dharma is considered a set of established norms and rules, the observance of which is necessary to maintain the cosmic order.

Also under " Dharma"Buddhists mean" indivisible units of being "," moral principles "," religious duty "," universal law of being ", etc.

The other two jewels of Buddhism are considered Buddha and Sangha   (community) (Skt. ratna-mudra);

3. Third bead   symbolizes the step, which is called " Lion game". During the hunt, the lion easily, confidently and playfully beats the deer with its paw. His confidence in his own strength is unshakable, so he sees in the game a game and fun. Buddhists believe that a person should relate to the outside world easily and playfully (Skt. Sim! Ha -vikri ^ d! Ita).

4. Fourth bead   denotes the stage at which Bodhisattva renounces all wrong views and emotions, Buddhists call them “michcha ditti” and attribute to them anger, ignorance, fear, rudeness, etc. Turning away from all negative emotions, a person is like a clear moon illuminating the dark night sky (Skt. Su -candra).

5. Fifth bead   symbolizes absolute faith   in dharma   (teaching). When a person accepts all the canons of dharma, he gains an unshakable confidence that his path is right. This bead personifies confidently following the path of Buddha, just as the army holyly believes and follows the military leader who carries the banner (Skt. candra-dhvaja-ketu).

6. Sixth bead   symbolizes spiritual growth   during Contemplation and Meditation. Just as grasses and trees grow better after rain, so a person who enters the path of enlightenment will grow spiritually, and in each new rebirth he will be better than in the previous one (Skt. Sarva-dharmodgata).

7. Seventh bead   symbolizes " vipashyanyu" or the ability to see. This is a practice of insight and higher vision meditation.
In a State of Contemplation   (samadhi) in a person for real the gift of vision opens   - this is the ability to see not only with the eyes, but also with the mind; this is the ability to notice hidden phenomena. Buddhists compare this to a man who lives on top of a mountain, from where he can view everything around, and Bodhisattvawho knows how to see, is able to notice all living things around (Skt. Vilokita-mu ^ rdha).
8. Eighth bead   symbolizes " focus on the Dharma". Those who have just begun the path to enlightenment initially need to completely abandon their feelings and listen only to reason, to act only in accordance with dharma (Buddhist teachings). At this stage, the Bodhisattva receives
a force that will enable him to comprehend the essence of dharma (teaching). Thanks to this power, he gains firmness of spirit, and nothing can disturb his balance (Skt. Dharma-dha ^ tu-niyata).

9. Ninth bead   symbolizes " acceptance and compliance". At this stage, he fully accepts all the canons of dharma (teachings) and from now on lives only in harmony with them, he observes all the vows given to him. (Sanx. niyata-dhvaja-ketu)

10. The tenth bead   means " gaining vajra". This concept denotes ritual and mythological weapons in Hinduism, Buddhism and other Vedic religions; translated means “lightning” and “diamond”; used in Buddhist terms as a symbol of strength and protection of faith, it is a diamond scepter. Finding a diamond scepter makes a bodhisattva as hard and strong as a diamond vajra (Skt. Vajra).


11. The eleventh bead   means " seal of faith". Buddhists call the seal wise, wise   - This is a symbolic, ritual arrangement of hands. With the right hands, the Boddhisattva will discover the true image of the Dharma (Skt. Sarva-dharma-praves / a-mudra).

12. The Twelfth Bead   denotes the calm and confidence of the emperor. Just as the emperor, who has summoned all his subjects, keeps himself confidently and calmly in front of them, so the Boddhisattva, who has entered the twelfth stage to enlightenment, must also keep himself. Such a state of peace gives a person a sense of stability, inner harmony and the belief that he is on the right path (Skt. Sama ^ dhi -ra ^ ja ^ -supratis! T! Hita)

13. The Thirteenth Bead   symbolizes skill « give off rays».

At this stage, the wisdom of the Boddhisattva reaches an even higher level, the light of his wisdom helps him to go to enlightenment and to learn more and more deeply the essence and nature of the Dharma (Skt. Ras / mi-pramukta).

14. The Fourteenth Bead   symbolizes " paramita zeal". This means relentless zeal in self-improvement and correction of one’s mistakes, as well as in the performance of virtue. At this stage, the Bodhisattva receives supernatural insight, that is, spiritual vision, supernatural abilities that enable him to better “see and hear” everything around him (Skt. Bala -vyu ^ ha).

15. The Fifteenth Bead   symbolizes " desire for liberation».

The main task of the Bodhisattva on the path to enlightenment is liberation, he seeks to break out of samsara (the circle of rebirth). In order to break out of the circle of births, the Boddhisattva tries to perform as many good deeds as possible (Skt. Samudgata).

16. The sixteenth bead   symbolizes " desire for eloquence».

Ascending the sixteenth step, the Boddhisattva learns to concentrate on the ability to speak beautifully, to express any thoughts in words, to understand the languages \u200b\u200bof all living beings, so that there is not a word left in the world that he could not understand (Skt. Nirukti -niyata-praves / a) .

17.   Value seventeenth beads   just like the previous one, it is connected with eloquence, but at the seventeenth stage the Boddhisattva also acquires skill« interpret dharma", State Buddhist teachings. He gains the ability to convey the essence of the doctrine and its canons to any living being, he understands himself and allows others to understand all the laws of life defined by dharma (Skt. Adhivacana-praves / a).

18. The eighteenth bead   symbolizes improving vipashyana practice   or " side look". At the eighteenth step, the Boddhisattva learns to look around herself, in all ten directions (as the Buddhists called the eight main compass points, zenith and nadir). This practice allows the bodhisattva to free herself from the burden of vain existence (Skt. Dig -vilokita).

19. The nineteenth bead   symbolizes " mudra dharani». Dharani   is the skill " conjure good and speak evil", That is, read mantras and prayers. In order to master the mantra, to begin with a bodhisattva, it was necessary to learn how to properly position your hands to read this or that mantra. It was at the nineteenth level that he learned mudras, that is, gestures for (Skt. A ^ dha ^ ran! A-mudra).


20. The Twentieth Bead   symbolizes desire for « getting rid of misconceptions". At this stage, the Bodhisattva learns not to generate thirst (as Buddhists call any desires), anger and other “michcha ditti” (as Buddhists call wrong attitudes, the second category of vision, that is, emotions that can darken the spirit and thoughts of one who goes along the path of enlightenment). Having abandoned these emotions, a person also gets rid of delusions (Skt. Asam! Pramos! A).

21. The twenty-first bead   symbolizes " mudra ocean dharm". Having folded his hands according to this mudra, the Boddhisattva gains the ability to fully master the dharma and acquire a state of “sea reflection”. This is a special form of ultimate concentration, the trance (samadhi), in which Buddha Sakyamuni was after awakening. According to the Tiantai Zong school, in this state, the Buddha’s consciousness, like a sea surface during calm, reflected all objects, and Buddha saw the whole world as an absolute unity of the infinite Mind (Skt. Sarva-dharma-samavasaran! A-sa ^ gara-mudra).

22. Twenty-second bead   symbolizes " awareness of emptiness". At this stage, the Bodhisattva realizes that everything in the world is a limitless emptiness, nothing. And sounds, and voices, and rays of light, everything is emptiness (Skt. A ^ ka ^ s / a-spharan! A).

23. The Twenty-Third Bead   symbolizes manufacturing « vajra mandala». Vajra   - This is a diamond scepter, a mandala is one of the main sacred symbols in Buddhism. The mandala is the outer circle, into which a square is inscribed, which includes the second circle - the inner one. The square is oriented to the cardinal points. In the middle of each side there are gates that extend beyond it, and in the center of the inner circle the main sacred symbol is depicted. The mandala is depicted on canvas, on the floor, on sacrificial dishes, reproduced picturesquely and made from all kinds of materials. The Boddhisattva cuts the mandala at the entry points along diagonal lines with the help of the vajra (diamond scepter).


When the Boddhisattva makes this symbol, all obstacles are powerless before it (Skt. Vajra -man! D! Ala).

24. The Twenty-Fourth Bead   symbolizes " clipping", That is, the Boddhisattva cuts off all the dirt from the obscuration of the world of passions. Thus, his mind is cleansed, and the one who walks along the path of the Buddha acquires chastity and clarity of mind (Skt. Ran! Am! -Jaha).

25. Twenty-fifth bead   symbolizes " glow vairokan». BuddhaVairokana   - A cosmic Buddha who spreads the light of Buddhist Truth in all directions, a Buddha who embodies the wisdom of the Law of the Universe. At this stage, the Bodhisattva learns to spread the light like Vairokana, as if the sun coming out from behind the mountains illuminates everything around with its light and warmth. (Skt. vairocana).

26. Twenty-sixth bead   symbolizes " failure to". At this stage, the Bodhisattva learns to cut off all desires (thirst) in order to leave the first category of development of conscious beings. According to Buddhists, all conscious beings are capable of developing in three stages: the first is the possession of desires (Kamadhatu), the second is the possession of sensuality (Rupadhatu) and the third is deliverance from sensuality (Arupadhatu). At this stage, the Bodhisattva realizes that true bliss lies in the complete absence of desires, he longs to ask nothing more from the universe.

This step is also called " non-blinking", Because, according to legend, when the Buddha walked this path, at the twenty-sixth step, he stopped blinking his eyes (Skt. Anim! Is! A).

27. Twenty-seventh bead   symbolizes " dislocation". At the twenty-seventh stage, the existence of the Boddhisattva seeks to become “unstable,” he realizes that the realization of his stay and the place in which he resides is a delusion. Non-attachment to the place is what this step symbolizes (Skt. Aniketa-sthita).

28. The twenty-eighth bead   symbolizes " resisting temptations". At this stage, the Bodhisattva learns to resist temptation. Refusing to do work, at first one way or another temptations appear on the path, the main task at this stage is to overcome these temptations (Skt. Nis / cinta).

29. The twenty-ninth bead   symbolizes " light pradeepy». Vimala   - This is a state of purity, free from all contamination. Pradeepa   - This is the Buddha, famous for his golden glow. At the twenty-ninth stage, the Boddhisattva lights the lamps to continue the light of Pradipa and aspires to this light himself (Skt. Vimala-pradi ^ pa).

30. Thirtieth bead   symbolizes " limitless glow" or " ananta prabha". Prabha in ancient Indian mythology means a personified light (radiance) in the form of the wife of the sun.At this stage, the light of the wisdom of the Bodhisattva, like the light of Prabha, reaches new heights, illuminates all life around, on all ten sides (eight main compass points, zenith and nadir). At the thirtieth step, one who follows the path of enlightenment gains the infinite light of wisdom, which allows him to fully understand and realize the Dharma (teaching) (Skt. Ananta-prabha).

31. The thirty-first bead   symbolizes " glow of Shiva Prabhakara».

According to one of the ancient Indian legends, Shiva Prabhakara founded Buddhism. He was famous for his bright glow. In the thirty-first step, the Bodhisattva learns to “shine” like Prabhakara. Like a lamp illuminating a dark cave, the Boddhisattva at this stage is able to illuminate the space (Skt. Prabha ^ -kara).

32. Thirty-second bead   symbolizes " light spreading all around", This is another stage at which the inner light of the Bodhisattva is improved and enhanced. At this stage, his light becomes as bright as it brightly illuminated everything around Chakravarti (Buddh. King of the law spinning the wheel).

33. Thirty-third bead   symbolizes " suddha sattva" or " pure existence". At this stage, the purity of the Boddhisattva does not allow demons to lead him astray, does not allow passions and vices to blind him, nothing evil can influence him (Skt. S / uddha -sa ^ ra).

34. Thirty-fourth bead   symbolizes " Vimalaprabha". Vimalaprabha means " clear light". This is the name of the Buddhist tantra that gives light. At this stage, the Boddhisattva light studies this tantra (Sax. Vimala-prabha).

35. Thirty-fifth bead   symbolizes joy. At the thirty-fifth stage, the Boddhisattva is able to break any obstacles with her joy and joy. But it’s worth understanding that this fun is not external, but rather internal, it’s fun of the mindimplying constant feeling of inner happiness   (Skt. rati-kara).

36. Thirty-sixth bead   symbolizes " lightning bolt". At the thirty-sixth step towards enlightenment, the Bodhisattva gains the ability to lead others, to point her students on the right path, like lightning, which illuminates the sky with her bright light and allows all lost travelers to find the right path (Skt. Vidyut -pradi ^ pa).

37. Thirty-seventh bead   symbolizes the state of " inexhaustible". At the thirty-seventh stage, the Bodhisattva feels inexhaustibility: his mind is inexhaustible, compassion for all living things is inexhaustible, the universe is inexhaustible (sanks. Aks! Aya).

38. Thirty-eighth bead   symbolizes " great virtue».

At this stage, the Bodhisattva seeks to do good deeds in order to get out of samsara (Skt. Tejovati ^).

39. Thirty-ninth bead   symbolizes " depletion and decreasee. " At the thirty-ninth stage, the Boddhisattva realizes that the inexhaustible is exhaustion, and the exhaustion is inexhaustible, one is the other, since everything around is emptiness (Skt. Ks! Aya ^ pagata).

40. Forty bead   symbolizes " immobility". Stillness is one of the conditions that opens the way to suffering, and suffering in turn leads to enlightenment. This is an important component of nirvana. And at the fortieth stage, the Bodhisattva learns to be motionless (Skt. Anin ~ jya).

41. The Forty-First Bead   symbolizes " non-return". On the path to enlightenment, it is very difficult to eradicate the conditioned in yourself in order to get out of the circle of rebirths (samsara). But when the Boddhisattva is quite distanced from the world of passions, there comes a turning point in which the attraction to enlightenment becomes stronger than the attraction to the world of passions. This can be called a point of no return, beyond it spiritual progress will be provided, there will be no danger of returning to the past. It is at the forty-first step that the Bodhisattva reaches this point (Skt. Avivarta).

42. Forty-second bead   symbolizes " sunlight Surya Pradipa».

Buddha Chandra-Surya-Pradipa taught how to practice Dhyana on the mind consciousness and enter Samadhi. Nothing exists apart from the mind; 3 worlds of existence - worlds of desires, forms and out-forms - come ONLY FROM MIND, everything is created only by consciousness. This practice implied the complete exclusion of the former mind, based on earthly vanity. She allowed to strengthen the light of wisdom coming to enlightenment. Thanks to this practice, like the sun at sunrise, which comes out from the mountains and illuminates the whole world, and like the lamp that is lit in a dark room, the bodhisattva's wisdom at this stage illuminates everything around (sanks. Su ^ rya-pradi ^ pa).

43. The Forty-Third Bead   symbolizes " clear moon". At the forty-third level, the Boddhisattva continues to perform good deeds for living beings, thereby making his wisdom cleaner and fighting the darkness of ignorance. (Skt. candra-vimala).

44. Forty-fourth bead   symbolizes " prabhasa light». Prabhasa   - one of eight Indian light deities Vasupersonifying dawn of the morning dawn. At the forty-fourth stage, the Boddhisattva recites the Prabhasa sutra in order to receive its light, which will help him to escape from ignorance and achieve enlightenment (Skt. S / uddha-prabha ^ sa).

45. The Forty-fifth Bead   symbolizes " hand of light", i.e ability to create light. At this stage of the bodhisattva, prajna, the great wisdom of knowledge (Skt. A ^ loka-kara), is revealed.

46. \u200b\u200bForty-sixth bead   symbolizes " gates of great prajna". At this stage, the Boddhisattva is aware of the meaning of all the passed levels, all Samadhi, and this awareness enables him to move further along the path of enlightenment (Skt. Ka ^ ra ^ ka ^ ra).

47. Forty-seventh bead   symbolizes divine wisdom « jnana". At this stage, the Bodhisattva is able to gain divine knowledge and wisdom, which Buddhists call jnana. It is believed that it can be achieved only in the process of deep meditation (Skt. Jn ~ a ^ na -ketu).

48. Forty-eighth bead   symbolizes " vajrap-like samadhi", i.e   knowledge at the end of the stream. This is the stage at which the Bodhisattva is already achieving a certain enlightenment (Skt. Vajropama).

49. Forty-ninth bead   symbolizes " mental stability". Sustainability is a state of mind deprived of its usual functions, and therefore “calmly flowing”. it the highest form of existence of the psyche.

At the forty-ninth stage, the Boddhisattva attains this state (Skt. Citta-sthiti).

50. Fiftieth bead   symbolizes " universal light”, At this stage the Boddhisattva gains supernatural power, he is able to illuminate the world of all living beings in order to lead them along (Skt. Samanta ^ loka).

51. Fifty-first bead   symbolizes " setting". At this stage, all good deeds done by a bodhisattva in the past give him stamina and invulnerability. It acquires external and internal immobility and becomes like a rock (Skt. Supratis! T! Hita).

52. Fifty-second bead   symbolizes " accumulation of treasures", In this case, the Buddhists call treasures not material wealth, but invaluable knowledge and wisdom. At this stage, thanks to the accumulated knowledge, the Boddhisattva is able to surpass any scientific world, and the value of this knowledge surpasses all seven jewelry, the so-called gold, silver, lapis lazuli, tridakna shell, agate, coral, pearls (Skt. Ratna -kot! I).

53. Fifty-third bead   symbolizes " the mudra of supreme law", At this stage the Boddhisattva masters mudra Vara Dharma. He attains the highest virtue of Buddhas and Boddhisattvas (Skt. Vara-dharma-mudra).

54. Fifty-fourth bead   symbolizes " indistinguishability of dharma».

At this stage, the Boddhisattva realizes that all dharmas, teachings are equal, there are no faithful, no infidels, everyone has a place to be, and from all at the same time one needs to move away to achieve enlightenment (Skt. Sarva-dharma-samata ^).

55. Fifty-fifth bead   symbolizes " the cessation of joy". At this stage, the Bodhisattva seeks to distance herself not only from bad, but also from good emotions, as they are able to cloud consciousness. He must observe the world of living beings and not experience any emotion (Skt. Rati-jaha).

56. Fifty-sixth bead   symbolizes " top of the Dharmodgata teachings».

Great Boddhisattva Dharmodgata possessed a skillful ability to maintain his moral purity, despite the fact that he lived in the palace and was connected with worldly life. He knew the doctrine (dharma) very well, and this helped him to resist the temptations. At this stage, the wisdom of the Boddhisattva accumulated in the teaching reaches the level of the Dharmodgata, as if knowledge is a mountain, and the Boddhisattva ascends to its peak (Skt. Dharmodgata).

57. Fifty-seventh bead   symbolizes " dispersion”, At this stage the Bodhisattva seeks to dispel all the knowledge he has gained before. Buddhists associate this “dispersion” with the transformation of all the knowledge gained into powder. This process symbolizes detachment from the rational, since it is under this condition that a further path to enlightenment is possible (Skt. Vikiram! A).

58. Fifty-eighth bead   symbolizes " discernment of dharm flow”, At this stage the Boddhisattva learns to differentiate the canons of doctrine, thereby gaining even more wisdom (prajna) (Skt. Sarva-dharma-pada-prabheda).

59. Fifty-ninth bead   symbolizes " word equality", At this stage the Bodhisattva ceases to have emotions for words, for him there are no bad or good words. Words for him are just an instrument for reciting mantras (Skt. Sama ^ ks! Ara ^ vaka ^ ra).

60. Sixtieth beadbut symbolizes " renunciation of words and names", At this stage, the Bodhisattva realizes that words really do not matter, because he seeks to feel and hear the world without words," name and appearance "only prevent it (Skt. Aks! Ara ^ pagata).

61. Sixty-first bead   symbolizes " clipping reasons". By reason, Buddhists understand any influences and influences. At this stage, both negative and positive influences and emotions cease to impede bodhisattva, they disappear from his path to enlightenment (Skt. A ^ ramban! A -cchedana).

62. Sixty-second bead   symbolizes " avikaru", i.e freedom from degeneration, immutability. Invariable Buddhists call deities. Thus, at the sixty-second stage, the Bodhisattva acquires the divinity - immutability (Skt. Avika ^ ra).

63. Sixty-third bead   symbolizes " non-discrimination by species". This means that the Boddhisattva strives not to draw a line between things and phenomena and to subdivide them into any classes; he sees only equality between all things (Skt. apraka ^ ra).

64. Sixty-fourth bead   symbolizes " lack of sensory support". Buddhists secrete six sensual supports: vision, hearing, smell, touch, taste and awareness. At this stage, the Bodhisattva understands that these pillars as well as three poisons   (as Buddhists call greed, anger and stupidity) they do not allow the bodhisattva to continue the path to enlightenment, therefore he seeks to get rid of them (Skt. aniketa -ca ^ rin).

65. Sixty-fifth bead   symbolizes " getting rid of the dark". In darkness and ignorance, fear grows, which prevents one from moving towards enlightenment. At this stage, the Bodhisattva completely gets rid of any manifestation of the dark and ignorant in him (Skt. Timira ^ pagata).

66. Sixty-sixth bead   symbolizes " non-liquefaction". At this stage, the Boddhisattva ceases to notice the movement around him, he realizes that the world is constant, and everything in it is constant (Skt. Timira ^ pagata).

67. Sixty-seventh bead   symbolizes " steadfastness and immutability". At this stage, the Bodhisattva continues to recognize the constancy and immutability of the universe (Skt. Acala).

68. Sixty-eighth bead   symbolizes " abandonment of the objective world”, At this stage the Bodhisattva gains complete invulnerability to the“ six filths. ” They are also called " Six unclean", "six gunas". Word" guna"implies something," polluting"consciousness and thus increasing the number of births and deaths. Six types of" pollution "include type, sound, smell, taste, tactile sensations, representations, that is, the sphere of perception and awareness of the objective world (Skt. vis! aya -tirn ! a).

69. Sixty-ninth bead   symbolizes " accumulation good deeds". At this stage, the Bodhisattva accumulates all good deeds, he works for the good of day and night as tirelessly as the moon and the sun revolve around the Earth (Skt. Sarva-gun! A-sam! Caya-gata).

70. Seventieth bead   symbolizes " invulnerability to temptations"To which the heart reaches. At this stage, the Boddhisattva does not listen to her heart, which is only capable of plunging it back into the world of passions, but listens to her mind, follows the path of wisdom, thereby further estranging herself from any temptations (Skt. Sthita -nis / citta).

71. Seventy-first bead   symbolizes " wonderful flowers falling from the sky". At this stage, the Boddhisattva “blossoms” the flowers of her virtue, he gets rid of any doubts and errors, and decorates himself with these flowers, like a tree on which spring flowers bloom (Skt. S / ubha-pus! Pita-s / uddhi).

72. Seventy-second bead   symbolizes " divine dream". At this stage, the Bodhisattva is completely ready to tear out the roots of obscuration by worldly vanity, he plunges into a dream and even closer to the state of Buddha (Skt. Bodhy -an% gavati ^).

73. Seventy-third bead   symbolizes " liveliness of speech and bursts of ideas". At this stage, the gift of Bodhisattva's eloquence is so great that his speech has no end and no limit, it is rich and diverse, it has an unknown power of influence (Skt. Ananta -pratibha ^ na).

74. Seventy-fourth bead   symbolizes " lack of categories". At this stage, the Boddhisattva looks at all living beings and sees no differences in them from Buddha, he delves into all the canons and teachings of the world and does not see the difference between them and Dharma, the Buddhist teaching. Thus, he understands that prajnaparamita   (beyond wisdom) has no categories and classes (Skt. asama -sama).

75. Seventy-fifth bead   symbolizes " excess teaching"When the Boddhisattva enters the gate" three exemptions"(Liberation from one's own" I ", from desires, from rebirths), goes beyond three categories   (three stages of development of living things) and directs all other living things to true path of three chariots   (Skt. sarva-dharma ^ tikraman! a).

76. Seventy-sixth bead   symbolizes " demarcation”, At this stage the Bodhisattva is again able to see the differences in any teaching between bad and good, suffering and joy, action and non-action (Skt. Pariccheda-dara).

77. Seventy-seventh bead   symbolizes " removal from doubt ". When the Boddhisattva fully accepts the dharma, casting aside all doubts about the canons of doctrine, he is able to recognize the true essence of dharma (Skt. Vimati -vikiran! A).

78. Seventy-eighth bead   symbolizes " rational". At this stage, the Bodhisattva again seeks to tear the roots of the mind out of him, since in order to continue his journey he no longer needs knowledge and intelligence (Skt. Niradhis! T! Ha ^ na).

79. Seventy-ninth bead   symbolizes " image integrity". Being at this stage, the Boddhisattva realizes that all beings in this world, all phenomena, all bad and good, all deeds and non-actions are in one way or another a single whole, they are inseparable from one another (Skt. Eka -vyu ^ ha).

80. Eightieth bead   symbolizes " birth row”, In which the Boddhisattva takes on various forms from time to time, passes from one manifestation to another, and realizes that all these rebirths are only a void on the way to the Buddha (Skt. A ^ ka ^ ra ^ bhi ^ nirha ^ ra).

81. The eighty-first bead   symbolizes " one karma" or " karma of one manifestation”, This means that a person who has embarked on the path of becoming a Buddha will be born several times in the same manifestation until his behavior in this manifestation reaches the standard (Skt. Eka ^ ka ^ ra).

82. Eighty-second bead   symbolizes " way out of one karma"When the Boddhisattva achieved reference behavior and performed many good deeds in one manifestation, he leaves this manifestation (Skt. A ^ ka ^ ra ^ navaka ^ ra).

83. The eighty-third bead   symbolizes " wonderful karmic retribution". At this stage, for all the good deeds committed during the rebirths, the Boddhisattva receives retribution, all his good deeds are rewarded (Skt. Su -ca ^ rin).

84. Eighty-fourth bead   symbolizes " the destruction of the three bhavas". At this stage, having torn out the roots of obscuration by worldly vanity, the Boddhisattva attains the wisdom that allows him to get out of samsara (the circle of rebirths) of the three bhavas. Buddhists call three stages of development of conscious beings as three Bhavas: possession of desires, possession of sensuality, not knowledge of sensuality. It is after having undergone rebirths in all these three categories and having destroyed his desires and attachments, the Boddhisattva enters the eighty-fourth stage (Skt. Nairvedhika -sarva-bhava-talopagata).

85. Eighty-fifth bead   symbolizes " single language”, At this stage the Bodhisattva learns the names and titles of all living beings, all phenomena of the world, all canons and teachings. He knows all the languages \u200b\u200bof the world and there is not a single language or word in the world that he could not understand (Skt. Sam! Keta-ruta-praves / a).

86. Eighty-sixth bead   symbolizes " renunciation of language and writing". This is such a stage of nirvana in which the Boddhisattva ceases to use voice and writing. He no longer needs to be told to be heard, and no need to write to be understood. He is able to know the Dharma without the use of sounds and letters (Skt. Nirghos! A ^ ksara -vimukta).

87. Eighty-seventh bead   symbolizes " lighted torch". At this stage, the Bodhisattva “lights” the torch of her wisdom, which illuminates his entire future path of samadhi to enlightenment. This is similar to how a burning torch helps a traveler not to go astray and not fall into an abyss in the dark (Skt. Jvalanolka).

88. Eighty-eighth bead   symbolizes " pure manifestation", At this stage the Bodhisattva comes into a state of purification and acquires thirty two bodily attributes of Buddha(1.   Hands and feet are marked with a thousand spokes. 2.   The feet are like turtles: soft, flat and full. 3.   The fingers and toes are connected by membranes, which reached the level of half the fingers. The arms and legs look like duck legs. 4.   The flesh of the hands and feet of the Buddha was soft and young. 5.   The body of the Buddha had seven bulges and five grooves. Two depressions were located at the ankles, two at the shoulders and one at the back of the head. 6. The fingers and toes are very long. 7.   Buddha's heels are wide (1/4 feet). 8. The body of the Buddha was large and slender. It was measured in seven cubes and was not curved. 9.   There was no rise on the feet of the Buddha. 10.   Each hair of Buddha's body grew up. 11.   The calves of the feet of the Buddha were like an antelope - smooth and straight. 12.   Buddha's hands were long and beautiful, they reached his knees. 13.   Buddha’s male organ was hidden like a horse’s. He could not be seen. 14.   Buddha's skin had a golden hue. It was named gold not because of the color, but because it was completely pure. 15.   Buddha's skin was thin and smooth. 16.   Each part of the body of the Buddha had only one hair growing to the right. 17.   Buddha's forehead was decorated with curly hair, which had 6 features: smooth, white, obedient, able to stretch for 3 kyubitsa, curled from right to left and turned ends up. They seemed silvery, the hairstyle was reminiscent of an ambala fruit. 18.   The upper body of the Buddha was like a lion. 19.   The upper part of the shoulders of the Buddha was round and dense. 20.   The chest of the Buddha was wide. Between the shoulders the chest was flat. 21.   Buddha could taste better, because his tongue was not affected by three diseases: wind, mucus and bile ... Once a benefactor offered Buddha a piece of horse meat that was unpleasant in taste. Buddha put this piece on his tongue and then gave it to the benefactor. The meat tasted like the most delicious food. 22.   The body of the Buddha resembled a Tadrota tree, whose roots, trunk and branches are the same size. 23.   Buddha had a circular eminence on his head, which resembled a clockwise curl. 24.   Buddha had a long and beautiful tongue with which he could reach the line of hair and ears. The tongue was red, like a Utpala flower. 25.   Buddha's speech had five virtues: everyone could understand it; all his words had one intonation; the speech was deep and useful to all; the speech was pleasant and deeply attractive; the words were spoken in the correct order, cleanly and without errors. 26.   Buddha's cheeks were round and full. Their outline was similar to a ritual mirror. 27.   Buddha's teeth were very white. 28. The length of the teeth of the Buddha was the same. 29.   Buddha had no gaps between his teeth. 30.   Buddha had 40 teeth. 31.   Buddha's eyes were deep blue like sapphires. 32.   Buddha's eyelashes were straight and clean, like a "thirsty cow."
89. Eighty-ninth bead   symbolizes " trait destruction". At this stage, the Bodhisattva is already moving away from thoughts of external signs, he ceases to see the external difference of everything that exists, since the external distracts from the internal (Skt. Anabhilaks! Ita).

90. Ninety bead   symbolizes " wonderful concentration". At this stage, the concentration of the Bodhisattva on the path to enlightenment reaches its peak, his whole body and all his thoughts are immersed in a state of deep concentration, he perfectly sees the goal he is striving for (Skt. Sarva ^ ka ^ ra-varopeta).

91. Ninety-first bead   symbolizes " suffering from joys and troubles". At this stage, the Bodhisattva, observing the world of passions, sees grief in him, and understands that grief is suffering; he also sees joy, but understands that joy in the world of passions is suffering, everything is suffering. This suffering, like an arrow, can pierce the body (Skt. Sarva-sukha-duh! Kha-nirabhinandi ^).

92. Ninety-second bead   symbolizes " inexhaustibility". At this stage, the Boddhisattva realizes that samsara, the circle of rebirths, may not end at all, but his wisdom has already reached the point where infinity does not frighten him, he is ready to accept it (Skt. Aks! Aya -karan! D! A).

93. Ninety-third bead   symbolizes " dharani". This is what Buddhists call mantras or sacred prayers. Reading mantras is the ability to conjure good and speak evil. At this stage, the Bodhisattva knows all the mantras and prayers that can help in any situation (sankrs. Dha ^ ran! I ^ mat).

94. Ninety-fourth bead   symbolizes " reconciliation with good and evil". At this stage, the Bodhisattva accepts the structure of the world as it is. There is good in the world, and this is its permanent feature, but in the world there is evil, and this is also its permanent feature. When the Boddhisattva learns to accept the good and evil of this world and not draw a line between them, his wisdom will become even more perfect (Skt. Samyaktva -mithya ^ tva-sarva-sam! Grahan! A).

95. Ninety-fifth bead   symbolizes " impartiality". At this stage, the Bodhisattva renounces all attachments. He ceases to feel love for that which is worthy of love, but he ceases to feel disgust, to that which would seem to be worthy of disgust (Skt. Anurodha ^ pratirodha).

96. Ninety-sixth bead   symbolizes " reverse rotation", At this stage the Bodhisattva once again carries out everything that he has completed before, and most importantly - completely separated from the world of passions and obscurations   (Skt. sarva -rodha-virodha-sam! pras / amana).

97. Ninety-seventh bead   symbolizes " subtle self". At this stage, the Bodhisattva cognizes " Kalachakra Vimala Prabha"And gains a clear light, that state in which he loses his earthly Self (Skt. Vimala-prabha).

98. Ninety-eighth bead   symbolizes " indestructibility". At this stage, the Bodhisattva gains absolute strength and indestructibility, nothing can destroy its path, just as nothing can destroy the void (Skt. Sa ^ ravat).

99. Ninety-ninth bead   symbolizes " clear light of the full moon". At this stage, the light of the Bodhisattva reaches an even higher level. His virtue and mercy are able to quench and cool the anger and surge of any other emotions, not only in himself, but in all other living beings. The light of his wisdom can illuminate the darkness (Skt. Paripu ^ rn! A -candra-vimala-prabha).

100. Hundredth bead   symbolizes " great vestment". At this stage, the Bodhisattva sees absolutely everything, he is able to contemplate all ten sides (eight main compass points, zenith and nadir), beautiful flowers adorn his body and it exudes wonderful aromas. His virtue is great, and his heartbeat is already imperceptible (Skt. Maha ^ -vyu ^ ha).

101. One hundred and first bead   symbolizes " ability to illuminate the world of passions". At this stage, a Bodhisattva can illuminate the world of passions with the light of her wisdom, this light will show the way to all the disciples, adepts, who are embarking on the path of salvation (Skt. Sarva ^ ka ^ ra-prabha ^ -kara).

102. One hundred and second bead   symbolizes " equality". He looks at everything that exists and does not attach importance, deeply or shallowly, high or low, for him everything is one and all the same, he sees only the cause and effect that generates and promotes, he knows that the blessings he has performed will bring reward (Skt. sama ^ dhi -samata ^).

103. One hundred and third bead   symbolizes " disobedience". At this stage, the Boddhisattva is freed from any evaluation, he is favorable to all living beings. Regardless of which way they chose, he will not criticize, condemn them, thereby freeing himself from the burden of vain existence and worldly living (Skt. Aran! A -saran! A-sarva-samavasaran! A).

104. One hundred and fourth bead   symbolizes " impartiality to habitat". At this stage, the Bodhisattva realizes that living in a world of passions does not bring joy, but also living outside the world of passions also does not bring joy, living in a void also does not bring joy, no place can bring joy, you need to be passionless about any place ( Skt. anilambha -niketa-nirata).

105. One hundred and fifth bead   symbolizes " true reality". At this stage, the Boddhisattva comprehends the world as it really is, learns the true reality of the universe. From the level of unclouded consciousness, all things are seen as they are in reality, and not as they are perceived by clouded consciousness, that is, in the world of passions we all see the way we want to see, our desires and passions distort the picture of reality, but when we follow the path of enlightenment, we get rid of desires and passions, and therefore we can see the true world, true reality (Skt. tathata ^ -sthita-nis / cita).

106. One hundred and sixth bead   symbolizes " removal from the body". At this stage, the Bodhisattva is completely estranged from everything connected with the body: sensations, desires, addictions, since everything bodily only limits wisdom and consciousness (Skt. Ka ^ ya -kali-sam! Pramathana).

107. One hundred and seventh bead   symbolizes " empty speech". At this stage, the Bodhisattva refuses to use speech to the detriment of, for example, profanity, boasting, etc. For the Boddhisattva, emptiness and silence is much more valuable than an absurd word (Skt. Va ^ k -kali-vidhvam! Sana-gagana-kalpa).

108. One hundred and eighth bead   symbolizes " enlightenment and emptiness". At this stage, the Bodhisattva reaches the pinnacle of knowledge of prajna-paramita and enters into a state of absolute nirvana, in which he arrives endlessly, being neither alive nor dead. He finally reaches absolute emptiness and becomes a Buddha (Skt. A ^ ka ^ s / a ^ san% ga -vimukti-nirupalepa).

For starters, I would like to dwell on the number 108.   Somehow I had not felt too much the sacredness of this number before - I read about it, knew, but did not personally feel for myself. The first time I made a bead of 108 beads just for reasons of "why not, a good number." I wanted long beads and I did not know how many beads to take - that was how it started.

And then the amazing thing happened - I really felt their protective power, much larger than it would be from the same stones, but in a different quantity (I wore a lot of beads before that, I know for sure). You put them on, and within ten minutes you begin to feel peace and security. surprisingly, it works the same way every time - with all the stones. The properties of the stones are different, but this "protective" background is the same.

And from those first beads my research journey and experiments began! And everything was incredibly successful.

True they say that 108 is the number of learning experience . 108, it seems, it really strengthens the integration - be it sensations of the properties of the stone, its protective power or impact on health. It's great that now I know about it and can use it.

"108 is the mystical number from Vedic numerology, more precisely from the Vedic culture. The Vedic Number 108 in the Vedas is considered the magic number of perfection and success.

Having made 108 attempts in any kind of activity: training, repetition, etc., a person reaches a certain level of perfection. This is due to the fact that human memory consists of two parts: temporary and permanent. Temporary memory is intended for short-term storage of information during the period the action is performed, permanent memory stores information throughout our life. Repeating a long number, such as your phone number 108 times   - Information about him is forever placed in the internal memory. For this reason, classical beads consist of 108 beads, so the prayer repeated on them 108 times becomes part of the permanent memory "from here

I conceived a series of articles in which I will talk about different combinations, and we will start with the beads that I made in the fall for one of my very beloved students, Asya Baranova, Reiki’s master and a wonderful healer, whom I heartily recommend to you Asina beads from red jasper and carnelian. At first glance, this is an unusual combination, and I would hardly have thought of combining them with my head. But by intuition it turned out fine - the beads are very warm, warming, "winter".

From them comes an amazing warmth inherent Red jasper, - the stone that connects us with the earth, with the race, with bodily energies and with instincts. Jasper has very strong, but sometimes quite crude energy. It does not seem to pour, but lies in boulders and layers. And here came to our aid Cornelianwhich with made Jasper airy, filled it with light and gave it inner dynamics. Heavy and dense heat sets in motion and envelops, creating inner comfort and stability.

I immediately feel that I am a child of nature, and Mother Earth takes care of me.   It is enough to touch her, and there is a feeling that I am at home. Look carefully at these beads and immediately understand everything.

And I also shot a short video, which I spread with the gracious Asya permission - about her personal impressions. She told me so soulfully that I couldn’t help filming


If you want (or think) to order for yourself the same beads, or others, for your tasks, then write in the comments - I will pick up stones for you! In addition, I will charge them and activate - these beads will be your living, strong and loving friend. Here, for example, I picked up absolutely brilliant stones for the development of intuition and harmonization of femininity at the same time - I will try to write about it. There are still wonderful beads for taking care of yourself - with rhodonite, ruby \u200b\u200band onyx. Incredibly beautiful :))

Forwarding by mail to any country   (it doesn’t do any harm - I figured out how to protect them). And - hooray, we got Paypal

Also, I am always happy with your questions and stories about your personal experience!

And here are some pictures   - I can’t tear myself away from them, I don’t know what to wear ..

i have already accumulated a lot of them, but not all are still captured.

For several thousand years, beads have been considered one of the symbols of Buddhism and some other Indo-Chinese religions. They are a mandatory attribute of every believing Buddhist, a symbol, almost like a cross in Christianity.

From North India, Buddhist rosaries moved to the Middle East, from there they got to Europe and spread throughout the world, including among representatives of many other religions, including Christianity and Islam. But, unlike other religions, Buddhism puts its own meaning in the rosary. For a follower of Buddha, this is not just a religious attribute - there are 108 beads in the original Buddhist rosary, and this number corresponds to the number of mantras that a Buddhist should read during meditation.

In addition to Buddhism, the beads are used by the followers of Shiva, Krishna, supporters of various movements in Hinduism, and the composition of the followers of Buddha themselves is far from homogeneous. We will get acquainted with the sacred meaning of prayer beads, their application, and learn how to make Buddhist prayer beads with our own hands.

The number of beads in a classic rosary, and what they mean

In fact, the question of how many beads are in the Buddhist rosary is ambiguous. It all depends on the religious tradition that a particular person follows. In traditional Buddhist prayer beads, the number of beads is 108 or a multiple of this number - 54, 36, 27, 9. The number 108 is sacred, it consists of 12 and 9 times multiplied among themselves. According to legend, the Buddha himself called this number sacred, and it means multidimensionality of the world.

There are several explanations for why there are 108 beads in the Buddhist rosary (actually 109, but the 109th bead is the bead of God, it holds the rosary together and is considered “zero”). According to the main one, the Vedic astrological school includes 9 planets and 12 houses - in Europe they are used to calling them zodiac signs. In addition, in Buddhism:

  • god has 108 main Names;
  • there are exactly 108 Upanishads - the main religious books;
  • there are 108 tanha - the sinful desires of man, the indulgence of which burdens karma.

9 is the number of months of pregnancy - from conception to birth. And 12 is interpreted as a composite number, including 5 and 7. Seven means 7 colors of the rainbow, 7 main notes, 7 days of the week, 7 stars in Ursa Major, and 5 - the number of basic elements in the Vedic school - fire, water, air, the earth and the fifth are ether.

In some other traditions, there are beads with a different number of beads - depending on the numerical values \u200b\u200bcharacteristic of these schools.

Materials from which Buddhist prayer beads are made

Buddhist prayer beads are made from almost any material - stone, bone, metal, wood. As beads, large lotus seeds or rudraksha can be used. In the Tibetan tradition of Vajrayana, the rosary is considered the most valuable, the beads of which are carved from the frontal bones of 108 human skulls. The business involves the skulls of people who died their deaths, whose bodies were buried in Tibetan - given up to vulture.

Jade rosaries are very common in China. The characteristic jade color is believed to be soothing.

Key Values:

  • buddhist jade prayer beads symbolize appeasement and moderation;
  • rosaries made of iron are worn by warrior monks;
  • bones, including human - rethinking of life;
  • light rosaries (from rock crystal or white sandalwood) mean cold mind;
  • dark brown or reddish rosary (red sandalwood, rudraksha seeds) mean energy concentration, strength and fire.

There are a lot of variations of this sacred symbol. Each type of rosary, depending on the material of manufacture, has its own purpose. It matters even the knot by which the ends connected through the “zero” large bead are connected - some have a rosary, others do not. The final knot on the Buddhist rosary, coming out of the bead of God, depending on the shape and length, can mean a vow taken by a person, it can be used to determine the status - layman, novice, dedicated monk, etc.

Using

How to use Buddhist rosary? They are sorted out by reading mantras or prayers. One mantra read - one bead missed in the fingers. Mantras in Vedic practices are read a certain number of times, it depends on the current situation, the teachings of a particular school and other things, but usually a multiple of 108 for the above reasons.

It is necessary to discard the number of mantras in the “accounts” at hand in order not to be distracted while reading, not to keep in mind a number that distracts from meditation.

Manufacture

How to make Buddhist prayer beads yourself? First, decide what traditions they should correspond to and what to symbolize. Do not do beads with your own hands from the first materials that come across - do not forget that it is necessary to observe a certain canon.

First, make the number of identical beads you need from the selected material - 108 or a multiple of 108. Separately, make a God bead (or a Guru bead) - it is usually larger in size or has a different shape (cylinder, drop, etc.), which makes it possible to distinguish it by touch. After that, tie the first knot onto the kapron or nylon thread, string the bead so that the knot serves as a limiter, tie the next one. So gradually, alternating with the nodes, you need to string all the beads.

When making the rosary with your own hands, remember that the distance should be clearly felt between them. Fasten them with a large bead, and release from it a “tail” of the desired shape and size.

For several millennia, the rosary has been one of the indispensable attributes in Buddhism and a number of other Indochinese religions. They can be compared with the Christian cross. Originating in North India, the rosary came to the Middle East, and after it became known in Europe, they were further distributed throughout the world. However, only Buddhism puts a special meaning in the rosary. For a Buddhist, this is not only a matter of religious paraphernalia - the real Buddhist rosary of 108 beads is named after the number of beads corresponding to the number of mantras that the Buddhist recites during meditation.

What is the purpose of the rosary of 108 beads for mantras

The rosary has existed for millennia, is a religious attribute of various practicing yogis. They cannot be attributed to any particular spiritual tradition. For Europeans and other people of the West, the rosary is a kind of beads strung on a strong thread. In principle, this is true. Japa-mala is 108 beads worn on a thread, both ends of which are connected by another - 109 bead. Buddhists believe that the rosary stores energy coming through the practice of meditation and chanting of mantras. The thread symbolizes the inner core, beads - the visible component of the world.

From birth, a huge amount of information enters the human brain from the outside. Moreover, most of it does not bear any utility. The media rarely gives out good and good news, communication with other people also does not always benefit us. A human consciousness clogged with unnecessary data requires purification. And meditation using Buddhist rosary of 108 beads can cope with this task in the best way possible.

A deeper immersion in a state of meditative trance allows you to extract more unnecessary information from the caches of the subconscious. But this work requires maximum patience and diligence, which is why during meditation it is so important to count the recited mantras. With the help of a rosary of 108 beads, a practitioner can more easily tune into the desired wave, not be distracted by extraneous phenomena, and more consciously approach prayer. However, helping to count the mantras is, although the main, but not the only purpose of the beads:

    Concentration and attention.   During meditation, you must completely immerse yourself in your own subconscious, not being distracted by what is happening outside. And sorting out 108 beads of rosaries makes it much easier to concentrate on singing mantras.

    Control over the body and mind.   A man who is just starting his way into the Buddhist religion, while meditating, involuntarily wants to touch the objects surrounding him. With the help of rosaries, this temptation is easy to avoid, since the fingers are initially occupied by beads.

    Touch.   The tips of our fingers contain a huge number of nerve endings that are almost directly connected to the brain. By measuring and monotonously sorting through the beads, you can relieve stress, calm down, relax and restore the balance of the nervous system.

    Energy storage.   Each time, sorting through 108 beads of Buddhist rosary during meditation, the practitioner transfers them his positive energy. The natural materials of which japa malas are made accumulate the received energy and return it to its owner during subsequent meditations.

    Therapeutic functions.   Being original accumulators of energy, the rosary is able to share it in difficult moments of the life of its owner - during bodily or mental illnesses, with a breakdown or a strip of failure.

    Rhythm counting.   To sing some mantras, a special rhythm is needed, which is easier to count with beads.

True adherents of Buddhist Teaching honor the rosary as a real relic. No wonder the small great Masters were walled up in the foundations of the temples or placed on the altars - because they are the guardians of a huge stream of positive energy, light and goodness. Sorting out 108 beads of rosaries brings practitioners closer to the sacred goal - finding their destiny, cleansing the soul and mind of unnecessary things, climbing to the next stage of self-development, approaching enlightenment.

What do 108 beads in buddhist rosaries mean? In fact, the question of the number of beads in Buddhist beads is ambiguous and directly depends on the religious branch that the practitioner follows. Traditional Buddhist prayer beads consist of either 108 beads, or a multiple of the number of beads - 54, 36, 27, 9. For Buddhists, 108 is a sacred number consisting of 12 and 9 times multiplied among themselves. Legend has it that this number indicates the multidimensionality of the world. , and Buddha himself called it sacred.

There are various explanations for the fact that Buddhist prayer beads consist of 108 beads (in reality there is another one - the 109th bead, however, it is considered to be the bead of God or “zero” and holds the beads together). The basic version says that the number 108 is formed by multiplying 9 (planets) by 12 (houses). In the West, 12 houses correspond to 12 zodiac signs. According to other versions of the Buddhist religion:

    god has 108 main Names;

    buddhists count 108 sinful desires - tanha - burdening karma;

    Bells are banged 108 times at Buddhist temples, just like the Japanese Zen temple on New Year's Eve;

    buddha's collection of sayings consists of 108 volumes;

    108 cylinders surround the Bodhnath stupa in Kathmandu;

    the number of the most revered Indian temples - 108;

    hatha yoga has 108 key healing asanas;

    the heart chakra is formed by 108 energy channels.

Pregnancy continues for 9 months - from conception to birth. The number 12 consists of 5 and 7, where the seven correspond to 7 colors of the rainbow, 7 basic notes, 7 days of the week, 7 stars in the constellation Ursa Major, and the five - the number of basic elements in the Vedic school - fire, water, air, earth and ether.

According to another version, 108 feelings are characteristic of man, 36 of which are attributed to the past, present and future. The Sanskrit alphabet has 54 letters in two interpretations - Shiva and Shakti (male and female). The meaning of the number 108 can be interpreted for an infinitely long time, since nature is able to give a great many examples that embody the significance of this figure and its components.

In other streams, the rosary contains a different number of beads, it all depends on what numerical values \u200b\u200bare characteristic of these schools.

A rosary of 108 beads made of wood and other materials

For the manufacture of Buddhist rosary, almost any natural materials are suitable - stone, bone, metal, wood. Beads can serve as large seeds of lotus or rudraksha. The Vajrayana Tibetan tradition considers the most significant beads made from the frontal bones of 108 human skulls. Only those skulls that belonged to people who died by natural death, buried according to the Tibetan tradition - given to tear to vultures are suitable for making small ones.

Rosary can only be made from those natural materials that have the ability to accumulate energy. Being batteries of vitality, beads can be made from a huge amount of substances:

    The best material contributing to the achievement of enlightenment and purification of consciousness, is considered quartz (rock crystal).

    In order to rethink the life path and learn to enjoy the present, you should use beads made of natural bone.

    Jade prayer beads will help to achieve peace and lodge love in the soul.

    For cleansing the chakras, beads from pearls are perfect - they are preferred by women, since this material contains a stock of female energy.

    To achieve harmony of balance in all areas of life will help beads made of agate. Depending on its color, various goals can be achieved. So, to attract success, it is best to use black agate, for self-development - white, for healing from ailments - red, for longevity - blue, for peace - green.

    Beads made of red sandalwood will allow you to become more active, find spiritual warmth, help direct energy flows in the right direction.

    White sandalwood is the personification of calm and open-mindedness of thinking.

    The rosary made from the fruits of Rudraksha can awaken the “second wind”, increase the energy boost, increase the energy level.

    Juniper beads are used to fight evil spirits.

    The rosary made of wood "him" will help to heal the patient.

    Beads made from bodhi seeds will remind you of an important stage on the path to becoming a Buddha.

    Small mulberry trees will help subjugate the will of others with good intentions.

    Elephant tusks attract love and care.

    To increase energy, increase success in various spheres of life, they use rosaries of yellow color, for example, from gold or apricot kernels. Iron rosaries were mainly used by warrior monks.

    Oak mala help protect against negative influences and draw positive vibrations into your life.

    To strengthen faith and a deeper immersion in religion, beads from Tulsi (sacred basil) are perfect.

And although it is possible to make a rosary from almost any material donated by nature, it is worth considering that not all natural materials are equally capable of storing energy. Wood beads can give warmth and tranquility, but they are not very good conductors of energy. The most suitable for making rosaries are stones or minerals. Best of all, it retains positive energy vibrations, helps to heal and achieve peace, rock crystal, so it is the best material for making beads.

How to make a rosary of 108 beads: step by step instructions

The most important thing in making beads is not even the material from which you are going to make them, but the mood with which you begin to create them.

So, in order to make a rosary you will need:

  • guru bead;

    silk thread;

    brush, one or two;

    bead spacer with three holes;

After you have prepared the necessary materials, you can begin to create a ritual attribute.

    First, 107 beads of the same size must be strung on a thread. Ideally, the thread should be silk, but if it was not at hand, you can take any other. There is only one criterion - it should be dense and pre-treated with soap or wax.

    Through the openings of the separator bead, both ends of the thread are threaded onto which the main beads are strung.

    Then the ends of the cord are inserted into the guru bead.

    The design is fastened with ordinary nodes. Between 107 beads, an interval is left so that they can be easily sorted.

    The brush is also fixed with a simple knot.

    One to three beads of the same size as in the rosary are put on the ends of the thread.

    The beads are fastened with knots that can be glueed for strength.

Thus, the process of making rosary 108 beads in itself is quite simple. Both the beads themselves and other materials for creating the rosary can be bought in a specialized store, or you can do it yourself.

When choosing a rosary in a store, listen to your own feelings. You can understand that these are your small ones, because they literally attract your eyes, and reach out for your hands to touch and feel the material of the beads. Such beads will enhance the effectiveness of meditation, help in mastering the mantras, facilitate immersion in yourself and will contribute to the process of cleansing the soul.

The nature of the practice also influences the choice of beads. It is important that the material used to make the beads properly perceive the acoustic vibrations of the recited prayer and suit the praised Deity. His spiritual mentor will help a novice to choose suitable small ones, and it will not be difficult for experienced practitioners to determine “their own” in the whole variety of options.

How to use a rosary of 108 beads

However, it’s not enough just to buy or make the rosary yourself. In order to concentrate and immerse oneself during meditation, they must be used correctly. Just sorting out the beads is not good. For the most part, the practitioner begins to sort out the small ones from the central bead, leading them clockwise. Then the rosary is turned over and again the beads are moved to themselves, but in the opposite direction. During meditation, you cannot skip 109 beads, otherwise the repetition of mantras will not entail the proper result, since the circle of samsara should be symbolically broken.

Also, using the rosary in their practices, one should not forget about the following prohibitions:

    you can not touch the small with your left (unclean) hand;

    do not touch the rosary on the left hand;

    you can not use the right hand if it is defiled (the hand must be clean);

    do not touch the rosary with your index finger;

    you should not touch the rosary to the floor and other unclean places,

    while reading a mantra, one cannot wave a pouch;

It is believed that if during the singing of mantras you touch the rosary with your thumb and middle finger, then the sound of the name of the deity penetrates your heart and soul better.

    in order to take revenge, you need to use the thumb and forefinger (the mode of ignorance);

    using the thumb and ring fingers, you can get rid of trouble;

    to fulfill desires, use the thumb and little finger;

The middle finger is connected with the heart, so the mantra should be repeated with its use.

A mentor or experienced practitioner can at a glance determine the emotions of a person sorting out a rosary. The pulling back on oneself during meditation testifies to the insufficient purification of the inner world from demonic principles, while sorting out the rosary “from oneself” declares the power of altruism and light. Therefore, when embarking on meditative practices, it is important to initially learn to sort out the rosary correctly, separating the beads from each other.

Since the rosary is a store of energy, you can not transfer them to other people. The exception is more experienced in energy terms experimental practices that are able to save and increase energy is small.

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