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Thread: rudrākṣa - the eyes of śiva

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    rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté


    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ

    oṁ I bow (salutations) to rudra, the praiseworthy One.

    Rudra रुद्र we know as roarer or howler; 'rud' we know is to cry or weep, lament. This root rud रुद् is equal to वृध् vṛdh to cherish , foster, praise ,elevate , exalt , gladden, cheer , exhilarate.
    So when we look deeper into the meaning of rudra we find śiva is being hailed as the roarer or howler, yet He is the praiseworthly (vṛdh) One.

    I thought to offer what I know regarding rudrākṣa. My information will be taken from various upaniṣad-s e.g. rudrākṣajābala upaniṣad, the śiva mahāpurāṇa, my studies and where appropriate my personal experiences. I ask others to join in and contribute as they wish.

    What types of questions are usually asked about rudrākṣa ? Let me offer a few:
    • Can women wear rudrākṣa ?
    • How many types of rudrākṣa are there? e.g. how many 'faces' mukhi-s ( from mukha or faces, mouth )?
    • Is one better then the other?
    • What are the merits of wearing rudrākṣa ?
    • What is the proper garland (mālā ) to wear ? How many seeds ( 108, 27, 54) ?
    • Where is it improper to wear the rudrākṣa mālā e.g. toliet, cremation grounds,etc.
    • What is the proper start for wearing rudrākṣa ? e.g. pūja or purification?
    • Should I wear the mālā to bed?
    • Is there a 'test' to insure a rudrākṣa bead is authentic?
    • What foods should a wearer of rudrākṣa avoid ( as found in the śiva mahāpurāṇa )?
    • Can I make orniments or rings from rudrākṣa ?
    • Can other family members wear the same mālā ?
    • Is it advisable for children to wear rudrākṣa ?
    • What is the best size of the rudrākṣa seed ( some call seed bīja; some write it as vīja )
    • Do you, yajvan wear a mālā ? Yes.
    • Is there a botanical name for rudrākṣa ? Yes, Elaeocarpus ganitrus.
    • Will I feel something when I wear rudrākṣa ?

    These are some of the questions I have heard throughout the years. Perhaps you have others?

    Let me start with the first idea and information based upon its definition:
    We have read rudrākṣa is highly sanctifying. It removes sins by sight, contact and japa. Many see rudrākṣa (rudra + akṣa) as the tear of śiva. There is also another slightly different view held; that rudrākśa are the eyes of śiva. How so?
    • rudra रुद्र- we know as crying , howling , roaring , dreadful , terrific , terrible , horrible;
    • yet this rudra is also red , shining , glittering from its root rud or rudh. And we know this rudra is another name for śiva, so no news here.
    • akṣa अक्ष is for for akṣi the eye; also it’s a seed; it is also considered the beam of a balance or string which holds the pivot of the beam; and this akśa is also a measure of weight.

    So one can say by definition that the bead is his akṣa , eye. Others say it is his tears. And others say rudrākṣa means it is pleasing to the eyes (akṣa) of rudra.

    Another view I just was thinking of as I read mālinī-vijayotara tantra is the following.
    We reviewed this format rudrākśa (rudra + akṣa) above. Yet another form is rud + rākā.
    • rud रुद्- is grief, pain, wailing, weeping or crying.
    • rākā रक्षा- the act of protecting or guarding , protection , care , preservation , security

    Put together - rudrākā is that which protects one from grief and pain; and if one would say rud is also another way of saying rudra, then the notion is 'rudra' the one that protects the native from grief and pain.
    ( I'm of the opinion this is the best fit/definition for rudrākā ).

    ॐ महेश्वराय नमः
    om maheśvarāya namaḥ


    praṇām
    Last edited by yajvan; 12 November 2015 at 04:41 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namast

    ॐ रुद्राय नमः
    om rudrāya namaḥ

    Some information from the rudrākṣajābala upaniad.

    The white colored rudrākṣa is for the brāhmaṇa ; rudrākṣa of red color is for the kṣatriya ; yellow for the vaisya and black
    for the sūdra.

    I have yet to see white, yellow or black rudrākṣa. I mostly see red-to-brown beads.

    A seed that is sturdy, spherical uniformity, smooth of surface, and yet with horn's ( the protrusions we see on the bead) is considered the best. There are 6 kinds : rudrākṣa eaten by insects, split , without horns, bored-through by insects, ugly ( mis-shaped ) - these are unacceptable, but the 6th, a rudrākṣa with a natural hole running through the center ( allows for stringing) is stated as the best.


    Most people do not have naturally occuring holes in their rudrākṣa beads and they are drilled accordingly to hold the
    thread.


    The size of each bead that appears on the mālā should be common ( or uniform ).

    Now this size is an interesting thing. The upaniad offers the seed the size of a jujube . This jujube ranges from the size of a cherry to that of a plum.
    There is an Indian jujube ( Ziziphus mauritiana Lam) and it is 1/2 to 1 inch (1.25-2.5 cm) in diameter yet can grow even bigger ( by 2X) . So what this upaniṣad is saying a fuller-sized bead is more appropriate ? We shall see in post 3.

    But you ask , what about a small bead ? The upaniṣad says the seed that is the size of a gram ( ~mung bean~ sized) are 'mean' or adhama ( lowest, but there is more to come).

    Perhaps others on HDF can attest to this size indication? I myself am blesses with large and small ( yet not as small as a mung bean).

    praṇām

    words & references
    • rudrākṣajābala upaniad
      • the key to this upanisad is offered in its name: rudra + akṣa +jā +bāla
      • The strength (bala) or purity (bāla) born or produced ( ja or jā) by the eye (akṣa) or a seed (akṣa ) of which mālā's (rosaries )are madeof rudra. We know this as rudrākṣa.
      • Hence this upaniṣad informs us about the types and use of rudrākṣa.
    • jujube - in Tamil as I understand it, is called ilanthai pazham. Why mention this ? There is an Indian jujube called Ziziphus mauritiana Lam for those botanist on HDF.
    Last edited by yajvan; 02 October 2012 at 07:05 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #3
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté


    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ


    atharvaśira upaniṣad
    We find Rudra as the theme and is addressed in this upaniṣad. The deva's ask, Who are you?
    Rudra answers,I am one; I am past , present and future. There is nothing except Me. Everything is embedded within Me.


    From the vidyeśvara saṁhitā (chapter 25) found in the śiva mahāpurāṇa, we find the following on rudrākṣa.

    regarding size... (a continuation from post 3 above ). Rudrākṣa the size of a gooseberry¹ is considered best. Rudrākṣa the size
    of a jujube is considered middling (medium, moderate, or average in size, quantity, or quality ).

    A gooseberry can easily exceed 2 inches (5.08 cm) in diameter.

    The vidyeśvara saṁhitā confirms rudrākṣa the size of a gram ( ~mung bean~ sized) are 'mean'.

    Hence we can confirm then one should consider size. Let's continue.

    Śiva informs maheśvarī ( pārvatī) that rudrākṣa the size of a jujube increases the comforts and fortunes in the world.
    And the rudrākṣa the size of the gooseberry destroys all the misfortunes. Śiva continues and says that rudrākṣa the size of a guñja fulfills all desires.

    This guñja¹ is again a berry albeit from a poisonous plant. It is also called a rosary pea, jequirity, Indian Licorice, or jumbie bead.
    The size of the rudrākṣa is quite small. So here is what śiva says in the next śloka:
    The smaller it (rudrākṣa) becomes in size the greater the benefit yielded by it. Each one of these is fruitful. Each one bestows
    1/10th the merit of the other ( as the size changes). This has been the opinion of learned people ( wise).

    praṇām

    words
    Last edited by yajvan; 12 November 2015 at 05:12 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  4. #4
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté

    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ

    kṛṣṇa yajur ved - taittirīya saṁhitā 1.8.6.iii
    eka eva rudro na dvitīiyāya
    rudra is the sole one, there is no second


    Śiva informs maheśvarī ( pārvatī) that rudrākṣa should be undoubtedly worn by devotees (bhāgavata-s) of viṣṇu and other devatā; rudrākṣa, says śiva, is essential for the devotee (bhakta-s) of Him.

    With the next post let's start with the number of mouths (mukha-s) for rudrākṣa. Śiva calls out 14 mouths, yet you may find information for up to 21 mouths.
    The number 14 makes sense to me as 1+4 = 5 and this 5 is very significant to śiva, in which we can reivew later. I will also offer the seed sound (bīja) that is called out in the śiva mahāpurāṇa.

    Before that lets answer some of the questions from post 1:
    • Can women wear rudrākṣa ?

    Yes, rudrākṣa can be worn by all. Yet it is said, the mālā should be removed during the 4 or 5 days of a woman's cycle.
    • Can other family members wear the same mālā ?

    It is advisable that each family member have their own mālā and the mālā is not loaned to others - family or friends.
    • Can children wear rudrākṣa ?

    It is my understanding that children below 8 years of age should not wear a rudrākṣa mālā. Yet it is my opinion this age should be 14 from an astrological POV ( again my opinion , others may vary).
    • Is there a 'test' to insure a rudrākṣa bead is authentic?

    Yes. According to the experts a rudrākṣa bead is not supposed to float in water ( lighter density). Another is placing a bead between two copper coins. The bead is suppose to move/turn left or right (slightly). Beads that rotate to the right are most desirable.
    Note too, I have not tried these two test - my approach has always been to purchase rudrākṣa from a reputable source.
    • Should I wear the mālā to bed?

    It is advised not to. Some offer a 'mystery' about this - as if it will negatively affect one's dreams. The practical reason is one can break the mālā when tossing and turning. Some people keep their mālā under their pillow . I do not - I keep mine on a night stand next to the bed.
    • What is the proper start for wearing rudrākṣa ? e.g. pūja or purification?

    It is advised that a ruda pūja is done with the mālā i.e. rudra abhiṣekam.
    There is part of puja (puj पूज् to worship) of śiva where there is an ablution of water, a sprinkling. This is called abhieka अभिषेक- ablution; bathing of the divinity to whom worship is offered ; ritual bathing. It comes from these words abhi अभि- over, upon ; also towards + śīkāya शीकाय- to rain fine drops; drizzle , sprinkle.
    • Where is it improper to wear the rudrākṣa mālā e.g. toliet, cremation grounds,etc.

    We place the mālā in a clean place before we go for toilet. This is out of respect. It is said rudrākṣa is not to be worn when visiting/attending the cremation ground.
    I have often gone to furnerals and do not have my mālā with me, nor do I wish to test this. Rudra is there already.
    • What are the merits of wearing rudrākṣa ?

    There are many merits for wearing a rudrākṣa mālā and I will review them. Yet let me offer what the śiva mahāpurāṇa says - lakṣmī does not leave that place where rudrākṣa is adored.

    praṇām
    Last edited by yajvan; 12 November 2015 at 05:12 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #5
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté


    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ


    ॐ पञ्चवक्त्राय नमः oṁ pañcavaktrāya namaḥ
    oṁ I bow (salutations) to pañcavaktrāya


    Pañcavaktrāya पञ्चवक्त्राय pañ पण् is to honor or praise; pañca is 5; vaktra वक्त्र is face or mouth. Hence śiva is being hailed as the 5 faced One.
    What are those 5 faces? Some call this pañcakṛityavidhiḥ - śiva's 5 great acts.
    They are:
    • sṛiṣṭi - the creative act
    • sthiti - the protective or maintenance ( stability) act
    • saṁhāra - the destructive act
    • tirodhāna - the act of enfolding or concealing His nature
    • anugraha - that act of revealing his nature - His Grace
    So , starting with the mukha-s (the mouth , face) we find on rudrākṣa I chose to start with the 5th, (for obvious reasons).

    Śiva informs us in the śiva mahāpurāṇa that rudrākṣa with 5 mukha is rudra Himself and is known by the name kālāgni. It fulfills desires says śiva, and bestows salvation to the bhakta ( devotee).

    The bīja sound (phoneme) for this rudrākṣa is hrīṁ ह्रीं . We will find that 10 of the 14 bīja sounds for the rudrākṣa we will discuss includes or is the sole sound of hrīṁ.

    More to follow in the next post.

    praṇām

    reference: This can also be written as follows: hṝṃ हॄं
    Last edited by yajvan; 14 August 2010 at 10:13 AM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  6. #6
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté

    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ

    from the last post,
    So , starting with the mukha-s (the mouth , face) we find on rudrākṣa I chose to start with the 5th.
    I will now get back in line and start with a 1 mukha rudrākṣa.
    • Śiva informs us in the śiva mahāpurāṇa that rudrākṣa with a single face/mouth or mukha is indeed the form of śiva which bestows comforts as well as salvation. He says even the very look at it relieves a person of the sin of brahmahatyā ( brahmin slaying). He contines and says the place where that single mukhya rudrākṣa is adored, lakṣmī does not leave that place.
    The bīja sound (phoneme) for this rudrākṣa is hrīṁ ह्रीं
    • Śiva informs us that a rudrākṣa with two mouths (mukhya) fulfills all desires. This rudrākṣa especially removes the sin of brahmahatyā ( brahmin slaying).
    The bīja sound (phoneme) for this rudrākṣa is namaḥ नमः
    • The rudrākṣa with three mouths (mukhya) provides all the means always; with its influence all the lores (learning, knowledge) are firmly estaablished.
    The bīja sound (phoneme) for this rudrākṣa is klīṁ क्लीं

    More mukha-s to follow in the next post....

    By wearing rudrākṣa during the day, the sins of night are destroyed; by wearing rudrākṣa during the night the sins of the day are destroyed, says śiva

    praṇām
    Last edited by yajvan; 14 August 2010 at 10:13 AM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #7
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté


    ॐ रुद्राय नमः
    oṁ rudrāya namaḥ

    on eating...

    What foods should a wearer of rudrākṣa avoid ( as found in the śiva mahāpurāṇa )?
    Both the rudrākṣajābala upaniṣad & the śiva mahāpurāṇa give guidance on food-stuffs that are to be avoided for those that wish to pursue the benefits of rudrākṣa. This information seems to cause some clamor as onions and garlic are quite popular in India ( and all over the world).
    • garlic & red garlic
    • onion
    • śigru - a kind of horse-radish
    • liquor
    • flesh ( meat ) - 'pigs of rubbish' are called out (viḍvarāha)
    • glutinous fruits
    • potherb

    So, one may ask - why not eat these items? Let me offer my conjecture. From an ayurvedic point of view these items listed above increase pitta doṣa in one's constitution (dhātu).
    An over abundance of these foods aggravates pitta¹. Pitta is tightly coupled to agni , that quality that govens not only our metabolism but agni directly influences intelligence, understanding & comprehension and perception.
    Not only that, agni is found in the 7 dhātu-s within our system e.g. plasma, blood tissue, muscle tissue, bone tissue, marrow, and reproductive tissue. Also note that excessive pitta drives rago-guna ( anger and the like). So, one may think pitta is 'bad' - this would be an incorrect conclusion to draw.

    Those are my views , others may differ.

    praṇām

    1 source: Ayurveda by Dr.Vasant Lad ( one of the better books on ayurveda I possess)
    Last edited by yajvan; 12 November 2015 at 05:14 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  8. #8
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté

    ॐ रुद्राय नमः
    om rudrāya namaḥ


    In post 5 above , the 5 faced ( mukha) rudrākṣa was addressed. We contine with 6, 7 and 8 faced.

    Rudrākṣa with 6 faces ( mukhya&#185 is kārttikaya and should be tied to the right arm which relieves a person of the sin of brahmahatyā ( brahmin slaying) and other pāpa (sin , vice , crime , guilt).

    Who is kārttikaya ? The son of śiva and pārvatī. One view has him as the son of śiva without the intervention of pārvatī , the generative energy of śiva being cast into the fire and then received by gaṅgā¹ ( the Ganges River) , whence he is sometimes described as son of agni and gaṅgā ; When born he was fostered by the six kṛttikās , and offered their six breasts to the child. He became six-headed to address the 6 kṛttikās; Kārttikeya is also called kumāra , skanda , and subrahmaṇya. His name kārttikeya may be come from his mothers or some say from the month kārttika as the best for warfare.

    Śiva informs maheśvarī ( pārvatī) that rudrākṣa with 7 mouths is called ananka. By wearing the same even the pauper becomes wealthy.

    For this name 'ananka' I cannot connect it back to lakṣmi as several of my resource books suggest. I will need to do more looking
    on this matter. I look to others with ideas and insights on this word.

    Rudrākṣa with 8 mouths is called vasumūrti and considered to be the form of bhairava¹; by wearing this rudrākṣa one enjoys a full life and becomes (merges) with śiva after death.

    'Vasu' is a symbol for the number 8. The vasu's , according to the viṣṇu-purāṇa , are , āpa (connected with ap or water ), dhruva , the pole-star, soma , the Moon , dhava or dhara , anila , the wind , anala or pāvaka or fire, pratyūṣa the Dawn and prabhāsa or light . But their names are variously given. Ahan or the day is sometimes substituted for āpa or water.

    The bīja sounds (phonemes) are as follows:
    • 6 faced = hrīṁ हुं huṁ ह्रीं ( 2 sounds)
    • 7 faced = hrīṁ हुं
    • 8 faced = hrīṁ हुं

    More to follow on the next post.

    praṇām

    words
    Last edited by yajvan; 18 August 2010 at 07:41 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #9
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    Re: rudrākṣa - the eyes of śiva

    hariḥ oṁ
    ~~~~~

    namasté


    ॐ रुद्राय नमः
    om rudrāya namaḥ


    We continue the count...

    Rudrākṣa with 9 mouths (mukhya) is called bhairava or kapila¹ . The devatā of this rudrākṣa is maheśvarī. This rudrākṣa is to be worn over the left arm and by doing so one becomes sarveśvara (the lord of all ) like me, says śiva.


    Rudrākṣa with 10 mouths (mukhya) is janārdana himself. All desires are fulfilled by wearing the same.

    We know janārdana is as another name for viṣṇu or kṛṣṇa . This is called out in the viṣṇusahasranāma (a thousand names of viṣṇu) .
    Some say this word means One who inflicts suffering on evil men. Others offer He to whom all devotees pray for worldly success and liberation.For those interested, janārdana = janār+ dana ; janā is 'generating' , also birth, living being , man , person , race + dāna meaning purification, splitting or dividing. It is in this manner janār+ dāna that one could arrive at the purification of the race of men. I cannot unfold 'suffering on evil men' via this word structure.
    This also can be looked at as j
    a + narda + na but I will leave that for a different post.

    One who wears rudrākṣa with 11 mouths becomes rudra Himself and is victorious everywhere.

    The bija sounds for 9, 10 and 11 faced rudrākṣa are:
    _9 faced = huṁ हुं
    10 faced = hrīṁ ह्रीं
    11 faced = hrīṁ हुं huṁ ह्रीं ( 2 sounds like in the 6 faced mukta)


    praṇām

    words
    • kapila - the ancient sage identified by some with viṣṇu and considered as the founder of the sāṃkhya system of philosophy
    • mukhya - being in or coming from or belonging to the mouth or face ; note mukha is the mouth , face
    Last edited by yajvan; 18 August 2010 at 09:32 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  10. #10
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    Re: rudrākṣa - the eyes of śiva

    Vannakkam Yajvan:

    Large trees ... grow fast

    http://www.youtube.com/watch?v=lrR9CeVn9q4

    Aum Namasivaya

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