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passion4mantras
28 July 2008, 04:41 AM
Rudraksh is the divine power blessed with auspicious energies of Lord Shiva.
Rudraksha beads which are originated from Lord Shiva's tears can be found in different forms (mukhis - faced) and anyone can wear it to feel the positive energy. Wearing Rudraksha controlled heart beat and had a positive effect on Blood Pressure, Stress, Anxiety, Depression, Palpitations and Lack of Concentration. It will also bless you with good luck and peace.

I was discussing this topic in few communities and wanted you to share your experience on the same.

I have read from many sites and articles that there are few precautions while wearing Rudraksha beads like one should not wear it while sleeping, drinking, smoking, having sex, menstrual cycle, visiting any funeral or a new born baby.

Few are saying that the above rules are only mentioned in modern philosophy which again could be a viewpoint of any individual but there is nothing like this mentioned in ancient puranas or any scriptures.

Please suggest if this is correct, so that I will update the correct information on my site.

regards,

Amit Arora
www.aboutshiva.com

yajvan
28 July 2008, 01:53 PM
Hari Om
~~~~~

Namaste Amit,
If you use the search feature on the HDF tool bar, you will find we have talked often about this subject.

Many see rudrākśa (rudra + akśa) 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.

akśa अक्ष is 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 akśa, eye.
Others say it is his tears. And others say rudrākśa means it is pleasing to the eyes (ākśa) of Rudra.


Much can be read about this in the Śiva Purāṇa-s:
rudrākśa is the favorite bead of Śiva. It is hightly sanctifying. It removes sins by sight, contact and japa.


pranams

passion4mantras
30 July 2008, 01:59 AM
Thanks yajvan for your explanation, it will be helpful.

passion4mantras
31 July 2008, 05:58 AM
If anyone would update me about the rules it would be really great.

Arjuna
31 July 2008, 09:45 AM
If anyone would update me about the rules it would be really great.
I have read from many sites and articles that there are few precautions while wearing Rudraksha beads like one should not wear it while sleeping, drinking, smoking, having sex, menstrual cycle, visiting any funeral or a new born baby.


In Shaivism no such rules are there as far as i know.

Among named activities only visiting funeral may be considered as "impure" in general case, and even though rudraksha (as well as Shivalinga) cannot be defiled in any case.

If one is against smoking or drinking, he is supposed not to smoke or drink :). Even if rudraksha is removed, Shiva is still present to witness everything. This is not to say these things are "bad" – it depends on the context and amount.

Many sadhus in India do smoke, neither of them removes rudraksha that time. Moreover, their smoking is devoted to Shiva.

Srikantha
01 August 2008, 05:09 AM
Some Siddhanta and Vira Shaiva texts [Chandragyana Agama (mostly which caste should wear which type of Rudraksha)] give certain injunctions and prohibitions with respect to wearing Rudraksha. Then there is also just traditional practices which may or may not have authentic basis.

For instance most devotees of Skanda adorn themselves with a 6 faced Rudraksha and in doing so apply prohibitions such as celibacy, vegetarianism and avoidance of intoxicants. Whether it is baseless or not is from my view at best speculative.

For the most part I percieve it as a seed with a derived meaning/symbolism ascribed to it; maybe, if one day I find a one mukhi I will probably change my tune a little.

yajvan
01 August 2008, 11:26 AM
Hari oṁ
~~~~~~


Some Siddhanta and Vira Shaiva texts [Chandragyana Agama (mostly which caste should wear which type of Rudraksha)] give certain injunctions and prohibitions with respect to wearing Rudraksha. Then there is also just traditional practices which may or may not have authentic basis.

For instance most devotees of Skanda adorn themselves with a 6 faced Rudraksha and in doing so apply prohibitions such as celibacy, vegetarianism and avoidance of intoxicants. Whether it is baseless or not is from my view at best speculative.

For the most part I perceive it as a seed with a derived meaning/symbolism ascribed to it; maybe, if one day I find a one mukhi I will probably change my tune a little.

Namaste Srikantha
What you say is true. There are guide lines for rudrākśa , yet they are not rigorous but worthy of note... the quality of the bead, how many faces, how many beads, like that.

Also it is considered good manners to remove the mālā for toilet times... specifically 'long calls' if you know what I mean.

There are books on this and I can suggest a one of if there is interest.
Also consider the following for the mālā:

It is not touched or passed around to others - it is your śhakti and rudrākśa-s that is being established - Do not co-mingle other people's energy
Blemished beads - that is not high quality beads are to be avoided. High quality does not indicate price , but quality and look - spikes are clear and visible, to cracks, no worm holes, etc.
Cleaning the beads and oiling them - I use sandlewood oil ... just enough to recondition them As you mention different beads invoke different sakti. One faced, two, etc. we can review. I think there is a post on this; searching ( using HDF tool bar and Search fuction) will deliver the posts.
Also the size of the bead i.e. small is mean, size of a jujube is better and that of an indian gooseberry is conducive to the destruction of all distress ( Says the Śiva Pūraṇa)

Also its said tripuṇḍa (tri = 3 + puṇḍa = mark) or sacred ash bhasma or vibūti usually applied on the forehead is recommended; this is called out in the Śiva Pūraṇa (Videśvaṛā Saṁhitā).

pranams

http://www.p-g-a.org/images/trijuti-rudraksha.jpg

Arjuna
06 August 2008, 11:21 AM
What you say is true. There are guide lines for rudrākśa , yet they are not rigorous but worthy of note... the quality of the bead, how many faces, how many beads, like that.
Also it is considered good manners to remove the mālā for toilet times... specifically 'long calls' if you know what I mean.

There may be rules specific to sampradaya (which at times are indeed awkward: for example, some Bengali shakta texts prohibit touching a tulasi for a shakta), but rudraksha as such cannot be defiled as it is one of the avaranas. Prasada or Padodaka remains holy even if it fells on impure ground.

I would agree that it may be OK to remove mala while going to toilet (however i don't think it's a needed practice) at least in a case of dualistic philosophy, but i can't understand what is defiling in having sex (which isn't against shAstras), smoking (yeah, bad for health, but nothing more) or being in periods for a woman.

By the way U are exactly right in pointing out that damaged beads aren't to be used.

yajvan
27 August 2008, 09:57 AM
Hari Oṁ
~~~~~


Many see rudrākśa (rudra + akśa) 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 hear.

akśa अक्षis 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 akśa, eye.
Others say it is his tears. And others say rudrākśa means it is pleasing to the eyes (ākśa) of Rudra.


Namaste

Much can be read about this in the Śiva Purāṇa-s:
rudrākśa is the favorite bead of Śiva. It is highly sanctifying. It removes sins by sight, contact and japa.

As we know the number of faces mukhi-s ( from mukhaą ) on rudrākśa varies; the Śiva Purāṇa-s calls out from a single faced up to 14 faced bead. Are there others? Yes, as I understand it - from 15 to 21 faces, Yet I have not seen these. What you will find most often is 5 mukti faced beads. This 5 is significant ( also note the number 14 is 1+4 = 5 ) and I thought to offer a view on this for those that are interested.


The 5 faced bead is considered Rudra Himself says the Śiva Purāṇa-s. This number 5 is associated with Śiva's innate qualities or śakti. Also we have talked a bit about the 3 divisionsą (trika) and its association to Śiva. I thought taking a look at this 5 may be interesting.
So for a future post perhaps we can look some ideas of the 3 + 5 = 8 numbers and see any significance. Lets look at 3 sets of 5 associated with Śiva.

Set 1

anuttara - the supreme ; non-higher - this is represented by the letter a अ- the first letter, first sound, that makes all other sounds available ( as we find it in Mātṛkā and Mālini sequence of letters phonemes )
ānanda - this is bliss or pure happiness ; this is represented by the letter ā आ
icchā - is divine will; this is represented by the letter ī ई; Some say this is desire, yet I am told is not a correct few for icchā.
jńāna - this is pure knowledge without bounds; this is represented by the letter u उ
kriyā this is action without bounds; this is represented by the letters e ए, ai ऐo ओand au औSet 2
As Śiva chooses to manifest and come into the world ( creation) Abhinavagupta suggests this offers 5 kinds of bodies .

We have the Ultimate again, anuttara, yet for this set of 5 we call it paramātmā - the Ultimate (paramā ) ātmā (SELF).
That which is the highest Reality paramārthaḥ, or sat.
Next is antarātmā - the inner SELF
The next is most interesting , the ativahikātmā - that intelligence that carries the SELF from one incarnation to another
Next is bhūtātmā - a 'body' of prāṇa
Next is bāhyātmā - the external self.Said another way, as the Supreme Consciousness Śiva, some like to call Bhairava, becomes solidified, it manifests or forms as ~ bodies~ or śarīra. I will list these 5 in just another format in Set 3.


Set 3

spanda śarīra - this is the subtlest , the spanda or that vibration or throb found in the unmanifest. Pure sattā ( Pure Being). When anuttara is oriented to external expansion, this throb, spanda is its nature
sākta śarīra - is energy (śākti) body
puryaṣtaka śarīra - this is the subtle body; I am not in favor of using this world subtle as it is 'squishy' by definition; let me explainthe best I can. This , as I see it, is pur+yaṣṭa+ka - with whom (ka) + the body ( pur) + that is entrusted (yaṣta ); it is this intelligence that carries the jiva from one birth to another. To go deeper ( and I will avoid that) Abhinavagupta suggests this puryaṣtaka śarīra is made up of the tanmatra-s i.e. sound, form, smell, etc.
prāṇa śarīra - that life force body
sthūla śarīra - we know this as the 'gross' body - our physical frame , a heap (of mass).Now do I know if these lines of demarcation from one śarīra to another is fixed with no spill over? I do not know. Yet it helps
define some of the apparatus i.e. covers of the body or kośa-są and/or saṇkoca limitations that we hear of in various conversations.


That said, this number 5 is of significance as we find it outlined in Parā-trīśikā Vivaraṇa by Abhinavagupta-ji. Obviously this is tantric look on this number 5. Do we find this someplace else - the significance of 5 in creation? Yes, in the Taittrīya Upaniṣad, 1st chapter or vallīą and the 7th śloka (some like to call anuvaka) says 'All this is pańca ( fivefold). He ( Brahman) sustains the pańca by pańca the itself. ( Svāmi Śivānānda's translation) - some may write this pańca as pańcakritya or 5 fold act. The śloka goes on and outlines what is 5 fold and calls out the various groups of 5 collected in a common themes i.e. beings, the elements, vital breaths, etc.

As we started with Rudra, let me end with a few lines from the Śrī Rudram; I Mention this as the 5 syllable mantra namaḥ śivāya ( नमः शिवाय )resides in Śrī Rudram, the 8th anuvaka ( I think).
The following is from the fifth anuvaka ( to keep with the pańca or 5 theme)
namo bhavāya ca rudrāya ca namaḥ śarvāya ca paśupataye ca
namo nīlagrīvāya ca śitikaṇṭhāya ca
namaḥ kapardine ca vyuptakeshāya ca
namaḥ sahasrākṣāya cha śatadhanvane ca
namo giriśāya ca śipiviṣṭāya ca
Salutations ( I bow i.e. namo) to Bhava and to Rudra.
Salutations to the Lord of all sentient-beings.
Salutations to the blue-necked one, and to the white-throated.
Salutations to the wearer of matted locks, and to Him of shaven hair.
Salutations to Him of a thousand eyes, and to Him of a hundred bows.
Salutations to Him who dwells on (in) the mountains, and the form of śipiviṣṭāya (or Viṣṇu)

ॐ महेश्वराय नमः
om maheśvarāya namaḥ

pranams


words and references

anuttara अनुत्तर - chief, principle; Supreme, nothing can surpass
mukha मुख- the mouth, face - as a rudrākśa bead is counted by the number of lines that create sections; each section is considered a face
śarīra शरीर - body, or frame; support; also " that which is easily destroyed or dissolved " which is another name for our physcal body. ( the garment a woman wears to cover her śarīra is considered a śari ).
sthūla स्थूल - large , thick , stout , massive , bulky ; the gross body
vallī वल्ली - a creeper ( like a cucumber), creeping plant, yet applied as 'of the section of' some also like to write this like valī वलि which is
a line or stroke made with fragrant unguents on the person - hense the wisdom as fragrant falling on the reader.
vali वलि- a line or stroke made with fragrant unguents on the person
kośa-s are also nown as kańcuta-s - the coverings over pure conceiousness that brings it into the linitation of present jiva experience.
HDF post on trika via Śiva's triśula - http://www.hindudharmaforums.com/showpost.php?p=23124&postcount=5 (http://www.hindudharmaforums.com/showpost.php?p=23124&postcount=5) ( note it’s the 5th post :) )

yajvan
11 September 2008, 06:44 PM
Hari Om
~~~~~


Many see rudrākśa (rudra + akśa) 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 hear.

Namaste

Another view I just thnking of as I read mālinī-vijayotara tantra is the following. We reviewed this format rudrākśa (rudra + akśa) above.

Yet another form is rud + rākṣā.

rud रुद् - is grief, pain, wailing, weeping or crying.
rākṣā रक्षा - the act of protecting or guarding , protection , care , preservation , security

Put together - rudrākṣā 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.


pranams

yajvan
13 September 2008, 03:53 PM
Hari Om
~~~~~

Namaste

Here is another view on Ru + dra. This is offered via an explanation Abhinavagupta gives on one sutra in the Parā-trīśikā Vivaraṇa. I thought to pass it on, as it is consistent with the former posts offered above.


ru denotes rodhana रोधन - stopping, restraining, checking, preventing, impeding and is another name for;
saṃhāra संहार - drawing in, contraction, dissolution, or conclusion +
dra denotes drāvaṇa द्रावण - putting to flight; causing to run. Another word used is;
sṛṣṭi सृष्टि - letting go, letting loose, mission, production, procreation, hence creation or manifestation.If we put them together we get restraining and contraction or saṃhāra + creation and manifestation or sṛṣṭi.

Hence we have Rudra, He who takes in, and ends ( dissolution) + He that makes manifest or creation.

It is through Rudra's svātantrya ( freedom or some call Divine Autonomy) that this occurs, vis His icchā śakti

pranams