Vajra is regarded as the symbol of highest spiritual power, which is irresistible and invincible. It is therefore, compared the Diamond which is capable of cutting any other substance, but which itself cannot be cut by anything. Likewise, the properties of pre-consciousness, of supreme value of changelessness purity and clarity, were further reasons why in Buddhism the Vajra was equited with the diamond. This is expressed in such terms as Diamond throne for the place on which the Buddha attained enlightenment. It is hard and sharp like Diamond, cutting all negative conceptions and leading to the other shore of enlightenment. Those schools of Buddhism which placed this teaching in the center of their religious life and thought are therefore known under the collective term “Vajrayana”. The vajra is considered as a ruler of the stones by Buddhist of Nepal and Tibet where we can find the similar shape and size of Dorje or Vajra. As a visible symbol, the vajra takes the shape of knife and therefore, it is correct to call the Diamond scepter. The center of the Vajra represents the seed or the germs of life and of the universe and its potential force is indicated in pictorial representations by a spiral spikes issuing from the center of the sphere.

From the undifferenciated unity of the center grow the two opposite poles of unfoldment in form of lotus blossoms, which represents the polarity of all conscious existence. From this originates space, for example: over three dimensional world symbolized by the four quarters of the universe. This spatial unfoldment correspond to the spiritual differientiation of the principle of enlightenment in form of the five transformed constituents of consciousness. We see the of each of the two lotus blossoms issue five rays of power which again coverage upon a point of higher unity, just in a meditation all conscious forces of the adept are gathered in one point. And in same way as in a mandala the number of lotus petals can be raised from four to eight by indicating the intermediate directions- thus too the rays of spokes of the vajra converging upon axis can be raised from four to eight. In the first case, one speaks of the five spoked, in the later case of a nine spoke Dorje. The center as in the Mandala, is always included in the number. Indeed, the Dorje is an abstracted plastic double Mandala. The duality of which though no affecting the above mentioned numbers which are only concerned with the common desigh of both sides expresses the plarity of the relative dualism in the structure of consciousness and world, and postulates their inner relationship. The central idea of Vajra, however, consists in the purity, rediance, and indestructibility of the enlightenment-consciousness. Though the Diamond is able to produce all colors,it is colorless according to its own nature, a fact makes it as we have seen in a suitable symbol of the transcendental state of emptiness which is unoriginated, the uncreated, the unformed because it can not be determined by any positive qualities though being present always and everywhere. This symbol is possible to see in all the Buddhist stupas and also Buddhist monasteries of kathmandu, patan and all over Nepal, Tiber and Bhutan which is kept often in an entrance of the stupa and monasteries. The biggest Vajra or Dorje can be seen on the top of the stairs of the eastern side of the square.