The Srimad Devi Bhagavatam, Book 11, Chapter 3

[Guest guest]

Dear Jaminiji,

 

I have visited the website and it is very informative. There is also good

info on Sadhanas. The problem is that for the sadhanas, they recommend items

that are not freely available and those listed for sale on their web site

are very expensive.

 

Any suggestions on how to solve these issues?

 

Om Namah Shivaye

 

Rohini

 

 

>Jamini Padhi <jamini_padhi

>

>

>RBSC : The Srimad Devi Bhagavatam, Book 11, Chapter 3

>Sun, 29 Feb 2004 03:22:54 -0800 (PST)

>

>Namaskar Syji,

>This is a wonderful piece you have shared with all. May all the members

>recite the Mother of all mantras - the Gayatri Mantra 108 times in the

>morning before 6 am local time and see the wonders... I will take a print

>of this and keep it to show it to my friends that even in the West the

>people are so well versed with our Puranas so why can't we...

>By the way Sy would you take few mins to visit (my) ashram site

>www.siddasharam.org

>& do let me know if you want anything from there...it is a place for

>learning...the art of Mantra, Tantra and Yantra. Mysterious things that we

>are not aware of would be available there.. the Shastrji who mans the phone

>line is very kind to tell if a very good time is approaching (Mahurta) and

>tell us what we can do.. some mantras, etc.

>Hari Om Tat Sat! Jai Gurudev

>Jamini

>

 

_______________

Stay informed on Election 2004 and the race to Super Tuesday.

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[Guest guest]

For anyone interested:

---------------------

 

The Srimad Devi Bhagavatam

Translated by Swami Vijnanananda,

Originally published in 1921-1922,

Inscribed to the memory of Rai Bahadur Srisa Chandra Vidayarnava.

 

Book Eleven, Chapter Three

---------------------

 

1-21:

----

Sri Narayana said:- "O Narada! There are six kinds of Achamana:-

(1) Suddha, (2) Smarta, (3) Paranik, (4) Vaidik, (5) Tantrik and (6)

Srauta. The act of cleaning after evacuating oneself of urine and

faeces is known as Suddha Saucha. After cleaning, the Achaman, that

is performed according to rules, is named as Smarta and Pauranik.

In places where the Brahma Yajna is performed, the Vaidik and Srauta

Achamanas are done. And where acts e.g. the knowledge of warfare

are being executed, the Tantrik Achaman is done. Then he is to

remember the Gayatri Mantra with Pranava (om) and fasten the lock of

hair on the crown of his head, thus controlling all the hindrances

(Bighna Bandhanam). Sipping again, he is to touch his heart, two

arms, and his two shoulders. After sneezing, spitting, touching the

lower lip with teeth, accidentally telling a lie, and talking with a

very sinful man, he is to touch his right ear (Where the several

Devas reside). On the right ear of the Brahmanas reside Fire,

Water, the Vedas, the Moon, the Sun and the Vayu (wind). Then one

is to go to a river or any other reservoir of water, and there to

perform one's morning ablutions and to cleanse his body

thoroughly. For the body is always unclean and dirty and various

dirts are being excreted out of the nine holes (doors) in the body.

The morning bath removes all these impurities. Therefore the

morning bath is essentially necessary. The sins that arise from

going to those are not fit for such purposes, from accepting gifts

from impure persons or from the practice of any other secret vices

all are removed by the morning ablutions. Without this bath, no

acts bear any fruit. Therefore everyday, this morning bath is very

necessary. Taking the Kus'a grass in hand, one is to perform one's

bath and Sandhya. If for seven days, the morning ablutions are not

taken, and if for three days, the Sandhya are not performed, if for

twelve days, the daily Homas be not performed, the Brahmanas become

Sudras. The time for making the Homa in the morning is very little;

therefore lest ablutions to be done daily which would take a long

time and hence the time for the Homa might elapse, the monring bath

should be performed quickly. After the bath the Pranayama is to be

done. Then the full effects of the bath are attained. There is

nothing holier in this world or in the next than reciting the

Gayatri. During the time of Pranayama, one must control one's

Prana and Apana Vayus i.e. make them equal. The Brahmin, knowing

the Vedas and devoted to his Dharma, must practice Pranayama three

times with the repetition of Gayatri and Pranava and the three

Vyarhitis (Om Bhu, Om Bhuvar, Om Svah).

 

While practicing, the muttering of the Gayatri is to be done three

times. In Pranayama, the Vaidik manta is to be repeated, never a

Laukika Mantra is to be uttered. At the time of the Pranayama, if

anybody's mind be not fixed, even for a short while, like a mustard

seed on the apex of a cowborn, he cannot save even one hundred and

one person's in his father's or in his mother's line. Pranayama

is called Sagarbha when performed with the repetition of some

mantra; it are called Agarbha when it is done simply with mere

meditation, without repeating any mantra. After the bathing, the

Tarpanam with its accompaniments, is to be done; i.e. the peace

offerings are made in reference to the Devas, the Risis, the Pitris

(whereby we invoke the blessings from the subtle planes where the

highsouled persons dwell). After this, a clean pair of clothes is

to be worn and then he should get up and come out of the water. The

next things preparatory to practise Japam are to wear the Tilaka

marks of ashes and to put on the Rudraksa beads. He who holds

thirty-two beads of Rudraksa on his neck, forty on his head, six on

each ear (12 on two ears), twenty-four beads on two hands (twelve on

each hand), thirty-two beads on two arms (sixteen on each), one bead

on each eye and one bead on the hair on the crown, and one hundred

and eight beads on the breast (251 in all) becomes himself Maha

Deva. One is expected to use them as such. O Muni! You can use

the Rudraksas after tying, stringing together with gold or silver

always on your Sikha, the tuft of hair on the head or on your ears.

On the holy thread, on the hands, on the neck, or on the belly

(abdomen) one can keep the Rudraksa after one has repeated sincerely

and with devotion the five lettered mantra of Siva, or one has

repeated the Pranava (Om). Holding the Rudraksa implies that the

man has realized the knowledge of Siva-Tattva. O Brahmin! The

Rudraksa bead that is placed on the tuft or on the crown hair

represents the Tara tattva i.e., Om Kara; the Rudraksa beads that

are held on the two ears are to be thought of as Deva and Devi.

 

22-37:

------

The one hundred and eight Rudraksa beads on the sacrificial thread

are considered as the one hundred and eight Vedas (signifying the

Full Knowledge, as sixteen digits of the Moon completed; on the

arms, are considered as the Dik (quarters); on the neck, are

considered as the Devi Sarasvati and Agni (fire). The Rudraksa

beads ought to be taken by men of all colours and castses. The

Brahmans, Ksattriyas and Vais'yas should hold them after purifying

them with Mantras i.e. knowingly; where the Sudras can take them

without any such purification by the Mantras i.e. unknowingly. By

holding or putting on the Rudraksa beads, persons become the Rudras

incarnate in flesh and body. These is no doubt in this. By this

all the sins arising from seeing, hearing, remembering, smelling,

eating prohibited things, talking incoherently, doing prohibited

things, etc. are entirely removed with the Rudraksa beads on the

body; whatever acts, eating, drinking, smelling, etc. are done, are

as it were, done by Rudra Deva Himself. O Great Muni! He who feels

shame in holding Rudraksa beads has defects in his birth (is a

bastard). There is no doubt in this. It is by holding on to

Rudraksa that Brahma has remained steady in His Brahmahood untainted

and the Munis have been true to their resolves. So there is no act

better and higher than holding the Rudraksa beads. He who gives

clothing and food to a person holding Rudraksa beads with devotion

is freed from all sins and goes to the Siva Loka. He who feasts

gladly any holder of such beads at the time of Sradh, goes

undoubtedly to the Pitri Loka. He who washes the feet of a holder

of Rudraksa and drinks that water, is freed of all sins and resides

with honour in the Siva Loka. If a Brahmana holds with devotion the

Rudraksa beads with a necklace and gold, he attains Rudrahood. O

Intelligent One! Wherever whoever hold with or without faith and

devotion the Rudraksa beads with or without any mantra, is freed of

all sins and is entitled to the Tattvajnana. I am unable to

describe fully the greatness of the Rudraksa beads. In fact, all

should by all means hold the Rudraksa beads on their bodies.

 

Note:- The Number one hundred and eight (108)

signifies the One Hundred and Eight Vedas, the Brahman, the Source

of all Wisdom and Joy.

 

Here ends the Third Chapter of the Eleventh Book on the

glories of the Rudraksa beads in the Maha Puranam Sri Mad Devi

Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

 

---------------

[Guest guest]

This email article really gave meaning to the phrase

"Cleanliness is next to Godliness.". One facet of the Hindu religion thats been

blowing my mind the more I

read and hear is how complex and detailed even the most mundain of activities

seem to be. Taking a bath sounds sacred when described like this. I find myself

fearing the complexity of ritual aspects of Hinduism as it seams like a maze

that one could get lost in trying learn all the ritual acts and miss the mane

point of it all. Its a fine line of checks and balances. Im sure given a few

more liftimes I could get a much better understandinf if

not to distracted by the world. I still cant thank you enough

for making me curious about Rudraksha. Im usually not one for wearing

ornamintation but I dont like not wearing my Rudraksha mala.

I feal an indescribable emotional strenght that eminates from them. Even when

people at work poke fun at them I have no desire to remove them. I am also

still glad to have Ganapati in my life nomatter how limited my knowledge is. He

blessess me always and is a constant guiding light.

OM GANG GANAPATAE NAMAHA

Peace,JamesSimone <syzenith .au> wrote:

For anyone interested:---------------------The Srimad Devi Bhagavatam Translated

by Swami Vijnanananda,Originally published in 1921-1922,Inscribed to the memory

of Rai Bahadur Srisa Chandra Vidayarnava.Book Eleven, Chapter

Three---------------------1-21: ----Sri Narayana said:- "O Narada! There are

six kinds of Achamana:- (1) Suddha, (2) Smarta, (3) Paranik, (4) Vaidik, (5)

Tantrik and (6) Srauta. The act of cleaning after evacuating oneself of urine

and faeces is known as Suddha Saucha. After cleaning, the Achaman, that is

performed according to rules, is named as Smarta and Pauranik. In places where

the Brahma Yajna is performed, the Vaidik and Srauta Achamanas are done. And

where acts e.g. the knowledge of warfare are being executed, the Tantrik

Achaman is done. Then he is to remember the

Gayatri Mantra with Pranava (om) and fasten the lock of hair on the crown of his

head, thus controlling all the hindrances (Bighna Bandhanam). Sipping again, he

is to touch his heart, two arms, and his two shoulders. After sneezing,

spitting, touching the lower lip with teeth, accidentally telling a lie, and

talking with a very sinful man, he is to touch his right ear (Where the several

Devas reside). On the right ear of the Brahmanas reside Fire, Water, the Vedas,

the Moon, the Sun and the Vayu (wind). Then one is to go to a river or any

other reservoir of water, and there to perform one's morning ablutions and to

cleanse his body thoroughly. For the body is always unclean and dirty and

various dirts are being excreted out of the nine holes (doors) in the body. The

morning bath removes all these impurities. Therefore the morning bath is

essentially necessary. The sins that arise from going to those are not fit for

such

purposes, from accepting gifts from impure persons or from the practice of any

other secret vices all are removed by the morning ablutions. Without this bath,

no acts bear any fruit. Therefore everyday, this morning bath is very necessary.

Taking the Kus'a grass in hand, one is to perform one's bath and Sandhya. If for

seven days, the morning ablutions are not taken, and if for three days, the

Sandhya are not performed, if for twelve days, the daily Homas be not

performed, the Brahmanas become Sudras. The time for making the Homa in the

morning is very little; therefore lest ablutions to be done daily which would

take a long time and hence the time for the Homa might elapse, the monring bath

should be performed quickly. After the bath the Pranayama is to be done. Then

the full effects of the bath are attained. There is nothing holier in this

world or in the next than reciting the Gayatri. During the time of Pranayama,

one must

control one's Prana and Apana Vayus i.e. make them equal. The Brahmin, knowing

the Vedas and devoted to his Dharma, must practice Pranayama three times with

the repetition of Gayatri and Pranava and the three Vyarhitis (Om Bhu, Om

Bhuvar, Om Svah).While practicing, the muttering of the Gayatri is to be done

three times. In Pranayama, the Vaidik manta is to be repeated, never a Laukika

Mantra is to be uttered. At the time of the Pranayama, if anybody's mind be not

fixed, even for a short while, like a mustard seed on the apex of a cowborn, he

cannot save even one hundred and one person's in his father's or in his

mother's line. Pranayama is called Sagarbha when performed with the repetition

of some mantra; it are called Agarbha when it is done simply with mere

meditation, without repeating any mantra. After the bathing, the Tarpanam with

its accompaniments, is to be done; i.e. the peace offerings are made in

reference to

the Devas, the Risis, the Pitris (whereby we invoke the blessings from the

subtle planes where the highsouled persons dwell). After this, a clean pair of

clothes is to be worn and then he should get up and come out of the water. The

next things preparatory to practise Japam are to wear the Tilaka marks of ashes

and to put on the Rudraksa beads. He who holds thirty-two beads of Rudraksa on

his neck, forty on his head, six on each ear (12 on two ears), twenty-four

beads on two hands (twelve on each hand), thirty-two beads on two arms (sixteen

on each), one bead on each eye and one bead on the hair on the crown, and one

hundred and eight beads on the breast (251 in all) becomes himself Maha Deva.

One is expected to use them as such. O Muni! You can use the Rudraksas after

tying, stringing together with gold or silver always on your Sikha, the tuft of

hair on the head or on your ears. On the holy thread, on the hands, on the neck,

or on the belly (abdomen) one can keep the Rudraksa after one has repeated

sincerely and with devotion the five lettered mantra of Siva, or one has

repeated the Pranava (Om). Holding the Rudraksa implies that the man has

realized the knowledge of Siva-Tattva. O Brahmin! The Rudraksa bead that is

placed on the tuft or on the crown hair represents the Tara tattva i.e., Om

Kara; the Rudraksa beads that are held on the two ears are to be thought of as

Deva and Devi.22-37: ------The one hundred and eight Rudraksa beads on the

sacrificial thread are considered as the one hundred and eight Vedas

(signifying the Full Knowledge, as sixteen digits of the Moon completed; on the

arms, are considered as the Dik (quarters); on the neck, are considered as the

Devi Sarasvati and Agni (fire). The Rudraksa beads ought to be taken by men of

all colours and castses. The Brahmans, Ksattriyas and Vais'yas should hold them

after purifying

them with Mantras i.e. knowingly; where the Sudras can take them without any

such purification by the Mantras i.e. unknowingly. By holding or putting on the

Rudraksa beads, persons become the Rudras incarnate in flesh and body. These is

no doubt in this. By this all the sins arising from seeing, hearing,

remembering, smelling, eating prohibited things, talking incoherently, doing

prohibited things, etc. are entirely removed with the Rudraksa beads on the

body; whatever acts, eating, drinking, smelling, etc. are done, are as it were,

done by Rudra Deva Himself. O Great Muni! He who feels shame in holding Rudraksa

beads has defects in his birth (is a bastard). There is no doubt in this. It is

by holding on to Rudraksa that Brahma has remained steady in His Brahmahood

untainted and the Munis have been true to their resolves. So there is no act

better and higher than holding the Rudraksa beads. He who gives clothing and

food to

a person holding Rudraksa beads with devotion is freed from all sins and goes to

the Siva Loka. He who feasts gladly any holder of such beads at the time of

Sradh, goes undoubtedly to the Pitri Loka. He who washes the feet of a holder

of Rudraksa and drinks that water, is freed of all sins and resides with honour

in the Siva Loka. If a Brahmana holds with devotion the Rudraksa beads with a

necklace and gold, he attains Rudrahood. O Intelligent One! Wherever whoever

hold with or without faith and devotion the Rudraksa beads with or without any

mantra, is freed of all sins and is entitled to the Tattvajnana. I am unable to

describe fully the greatness of the Rudraksa beads. In fact, all should by all

means hold the Rudraksa beads on their bodies.Note:- The Number one hundred and

eight (108) signifies the One Hundred and Eight Vedas, the Brahman, the Source

of all Wisdom and Joy.Here ends the Third Chapter of the

Eleventh Book on the glories of the Rudraksa beads in the Maha Puranam Sri Mad

Devi Bhagavatam of 18,000 verses by Maharsi Veda

Vyasa.---------------http://www.geocities.com/aumganesh/

 

Search - Find what you’re looking for faster.

[Guest guest]

Amen to that.. that was really mind-boggling.. once upon a time, i

tried to read the padma purana, and the lengths they go about to

ensure a successful sacrifice was just impossible.. but a little down

the line... it is said in the purana taht in the month of karthik

(around sep/oct for the Hindi calender) .. waving a ghee lamp in

front of an image of Lord damodara ( or bala krishna) is equivalent

to uncountable sacrifices.. hmmm... complicated ? definetely..

 

ciao , tang

 

, james richard <nhraddude71>

wrote:

> Namaste Sy,

> This email article really gave meaning to the

phrase "Cleanliness is next to Godliness.". One facet of the Hindu

religion thats been blowing my mind the more I

> read and hear is how complex and detailed even the most mundain of

activities seem to be. Taking a bath sounds sacred when described

like this. I find myself fearing the complexity of ritual aspects of

Hinduism as it seams like a maze that one could get lost in trying

learn all the ritual acts and miss the mane point of it all. Its a

fine line of checks and balances. Im sure given a few more liftimes I

could get a much better understandinf if

> not to distracted by the world.

> I still cant thank you enough for making me

curious about Rudraksha. Im usually not one for wearing ornamintation

but I dont like not wearing my Rudraksha mala.

> I feal an indescribable emotional strenght that eminates from them.

Even when people at work poke fun at them I have no desire to remove

them. I am also still glad to have Ganapati in my life nomatter how

limited my knowledge is. He blessess me always and is a constant

guiding light.

> OM GANG GANAPATAE NAMAHA

>

Peace,James

> Simone <syzenith> wrote:

> For anyone interested:

> ---------------------

>

> The Srimad Devi Bhagavatam

> Translated by Swami Vijnanananda,

> Originally published in 1921-1922,

> Inscribed to the memory of Rai Bahadur Srisa Chandra Vidayarnava.

>

> Book Eleven, Chapter Three

> ---------------------

>

> 1-21:

> ----

> Sri Narayana said:- "O Narada! There are six kinds of Achamana:-

> (1) Suddha, (2) Smarta, (3) Paranik, (4) Vaidik, (5) Tantrik and

(6)

> Srauta. The act of cleaning after evacuating oneself of urine and

> faeces is known as Suddha Saucha. After cleaning, the Achaman, that

> is performed according to rules, is named as Smarta and Pauranik.

> In places where the Brahma Yajna is performed, the Vaidik and

Srauta

> Achamanas are done. And where acts e.g. the knowledge of warfare

> are being executed, the Tantrik Achaman is done. Then he is to

> remember the Gayatri Mantra with Pranava (om) and fasten the lock

of

> hair on the crown of his head, thus controlling all the hindrances

> (Bighna Bandhanam). Sipping again, he is to touch his heart, two

> arms, and his two shoulders. After sneezing, spitting, touching the

> lower lip with teeth, accidentally telling a lie, and talking with

a

> very sinful man, he is to touch his right ear (Where the several

> Devas reside). On the right ear of the Brahmanas reside Fire,

> Water, the Vedas, the Moon, the Sun and the Vayu (wind). Then one

> is to go to a river or any other reservoir of water, and there to

> perform one's morning ablutions and to cleanse his body

> thoroughly. For the body is always unclean and dirty and various

> dirts are being excreted out of the nine holes (doors) in the body.

> The morning bath removes all these impurities. Therefore the

> morning bath is essentially necessary. The sins that arise from

> going to those are not fit for such purposes, from accepting gifts

> from impure persons or from the practice of any other secret vices

> all are removed by the morning ablutions. Without this bath, no

> acts bear any fruit. Therefore everyday, this morning bath is very

> necessary. Taking the Kus'a grass in hand, one is to perform one's

> bath and Sandhya. If for seven days, the morning ablutions are not

> taken, and if for three days, the Sandhya are not performed, if for

> twelve days, the daily Homas be not performed, the Brahmanas become

> Sudras. The time for making the Homa in the morning is very little;

> therefore lest ablutions to be done daily which would take a long

> time and hence the time for the Homa might elapse, the monring bath

> should be performed quickly. After the bath the Pranayama is to be

> done. Then the full effects of the bath are attained. There is

> nothing holier in this world or in the next than reciting the

> Gayatri. During the time of Pranayama, one must control one's

> Prana and Apana Vayus i.e. make them equal. The Brahmin, knowing

> the Vedas and devoted to his Dharma, must practice Pranayama three

> times with the repetition of Gayatri and Pranava and the three

> Vyarhitis (Om Bhu, Om Bhuvar, Om Svah).

>

> While practicing, the muttering of the Gayatri is to be done three

> times. In Pranayama, the Vaidik manta is to be repeated, never a

> Laukika Mantra is to be uttered. At the time of the Pranayama, if

> anybody's mind be not fixed, even for a short while, like a mustard

> seed on the apex of a cowborn, he cannot save even one hundred and

> one person's in his father's or in his mother's line. Pranayama

> is called Sagarbha when performed with the repetition of some

> mantra; it are called Agarbha when it is done simply with mere

> meditation, without repeating any mantra. After the bathing, the

> Tarpanam with its accompaniments, is to be done; i.e. the peace

> offerings are made in reference to the Devas, the Risis, the Pitris

> (whereby we invoke the blessings from the subtle planes where the

> highsouled persons dwell). After this, a clean pair of clothes is

> to be worn and then he should get up and come out of the water. The

> next things preparatory to practise Japam are to wear the Tilaka

> marks of ashes and to put on the Rudraksa beads. He who holds

> thirty-two beads of Rudraksa on his neck, forty on his head, six on

> each ear (12 on two ears), twenty-four beads on two hands (twelve

on

> each hand), thirty-two beads on two arms (sixteen on each), one

bead

> on each eye and one bead on the hair on the crown, and one hundred

> and eight beads on the breast (251 in all) becomes himself Maha

> Deva. One is expected to use them as such. O Muni! You can use

> the Rudraksas after tying, stringing together with gold or silver

> always on your Sikha, the tuft of hair on the head or on your ears.

> On the holy thread, on the hands, on the neck, or on the belly

> (abdomen) one can keep the Rudraksa after one has repeated

sincerely

> and with devotion the five lettered mantra of Siva, or one has

> repeated the Pranava (Om). Holding the Rudraksa implies that the

> man has realized the knowledge of Siva-Tattva. O Brahmin! The

> Rudraksa bead that is placed on the tuft or on the crown hair

> represents the Tara tattva i.e., Om Kara; the Rudraksa beads that

> are held on the two ears are to be thought of as Deva and Devi.

>

> 22-37:

> ------

> The one hundred and eight Rudraksa beads on the sacrificial thread

> are considered as the one hundred and eight Vedas (signifying the

> Full Knowledge, as sixteen digits of the Moon completed; on the

> arms, are considered as the Dik (quarters); on the neck, are

> considered as the Devi Sarasvati and Agni (fire). The Rudraksa

> beads ought to be taken by men of all colours and castses. The

> Brahmans, Ksattriyas and Vais'yas should hold them after purifying

> them with Mantras i.e. knowingly; where the Sudras can take them

> without any such purification by the Mantras i.e. unknowingly. By

> holding or putting on the Rudraksa beads, persons become the Rudras

> incarnate in flesh and body. These is no doubt in this. By this

> all the sins arising from seeing, hearing, remembering, smelling,

> eating prohibited things, talking incoherently, doing prohibited

> things, etc. are entirely removed with the Rudraksa beads on the

> body; whatever acts, eating, drinking, smelling, etc. are done, are

> as it were, done by Rudra Deva Himself. O Great Muni! He who feels

> shame in holding Rudraksa beads has defects in his birth (is a

> bastard). There is no doubt in this. It is by holding on to

> Rudraksa that Brahma has remained steady in His Brahmahood

untainted

> and the Munis have been true to their resolves. So there is no act

> better and higher than holding the Rudraksa beads. He who gives

> clothing and food to a person holding Rudraksa beads with devotion

> is freed from all sins and goes to the Siva Loka. He who feasts

> gladly any holder of such beads at the time of Sradh, goes

> undoubtedly to the Pitri Loka. He who washes the feet of a holder

> of Rudraksa and drinks that water, is freed of all sins and resides

> with honour in the Siva Loka. If a Brahmana holds with devotion the

> Rudraksa beads with a necklace and gold, he attains Rudrahood. O

> Intelligent One! Wherever whoever hold with or without faith and

> devotion the Rudraksa beads with or without any mantra, is freed of

> all sins and is entitled to the Tattvajnana. I am unable to

> describe fully the greatness of the Rudraksa beads. In fact, all

> should by all means hold the Rudraksa beads on their bodies.

>

> Note:- The Number one hundred and eight (108)

> signifies the One Hundred and Eight Vedas, the Brahman, the Source

> of all Wisdom and Joy.

>

> Here ends the Third Chapter of the Eleventh Book on the

> glories of the Rudraksa beads in the Maha Puranam Sri Mad Devi

> Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

>

> ---------------

>

>

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>

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[Guest guest]

Namaste Tang,

 

Cackles...! I see your point too Must agree its mind-boggling as

all scriptures were written in the Twilight Language with hidden

meanings. Again it also depends on the translator and his/her total

grasp of both Sanskrit and English. Also depends whether the

translator had himself/herself been initiated into the teachings of

the stuff they are deciphering.

 

And yes some parts can be so maddeningly contradictory.. such as

what you mentioned. One minute a lengthy ritual is advised and

several tens of pages of tiny print afterwards, we discover that a

waving of lamps would suffice at a certain time. Often I found its

necessary to read something like that several times in order to get

the full gist. Sometimes the reasons for each part that is

advocated, are contained in between the lines! Now you know why

many of us actually need magnifying glasses, especially ol' me.

 

Om GuNg Ganapataye Namaha

Simone

 

 

, "tangchikhay" <tangchikhay>

wrote:

 

> Amen to that.. that was really mind-boggling.. once upon a time, i

> tried to read the padma purana, and the lengths they go about to

> ensure a successful sacrifice was just impossible.. but a little

down

> the line... it is said in the purana taht in the month of karthik

> (around sep/oct for the Hindi calender) .. waving a ghee lamp in

> front of an image of Lord damodara ( or bala krishna) is

equivalent

> to uncountable sacrifices.. hmmm... complicated ? definetely..

>

> ciao , tang

>