FW: Rudraksha: The Tears of Shiva

[Guest guest]

 

jeansdi [jeansdi]

Monday, December 08, 2003 2:34 AM

Lord_Shiva

Rudraksha: The Tears of Shiva

 

 

The most powerful deity in the Trinity is Rudra whose aura spreads an

enigmatic spell over the Hindu mythology. The first reference to

Rudra is found in the Rigveda. This culminated into a full-fledged

character, Shiva, in the later days of the Puranas. The word Rudra

originated from the Sanskrit rud or rodden which means to cry or

crying, thus Rudra is one who cries. According to the Devi Bhagavata

Skandha , Rudra was born from the fury of Brahma. The story of

Rudra's birth can be traced from the Pauranic Encyclopaedia where it

is said that even before the creation of Prajapatis, Brahma created

Sanandana, Sanaka, Sanatana and Sanatkumara. Unfortunately these four

beings were not interested in progeny. This made Brahma furious and

he was prepared to destroy the three worlds, Swarga, Morto and Patal

The three worlds shone in the radiance that emanated from the fire of

Brahma's fury. From his shining eyebrows, curved with anger, a figure

of unbearable radiance appeared. This was the birth of Rudra who had

three eyes, a blue complexion and cried continuously. Brahma asked

him, "Why are you crying?" and the boy replied: "I must be named",

and he was given seven other names, Bhava,Sarava, Isana, Pashupati,

Bhima, Ugar and Mahadeva. Rudra is thus called by eight names. Rudraksha

means the tears and eyes of Rudra. In the last century John

Garrett traced that 'the meaning of the world is Rudra's (Shiva's)

eye (Akshu) and then also tears (Rud)' One school of thought believes

that Shiva, during a war with the asuras or demons, having burned

three cities, wept at the loss of lives. The tears that fell on the

ground sprang up as shrubs, producing berries which were called

rudraksha.

 

The rudraksha has always been an important symbol in the Hindu way of

life. Interpreting Shastras Swami Prabhanandgiri said that "whosoever

wears the rudraksha mala, after death he never goes to yonilokor

circle of rebirth, rather he gets shivalok. "According to

Rudrakshajabolopanishad, 'The man (wearer of the Rudraksha) should

abstain from spirituous liquor, flesh, garlic, onions, raddish, the

fruit of the Slesmakata tree (tamarisk) and Vidavatha, And who

follows all these gets emancipation through the Rudraksha.

 

An incident in the Devi Bhagavata Skandha II explains how the

rudraksha came to be honoured in the Hindu way of life. Once there

lived an asura chief who was mighty and valiant. His name was

Tripura. He defeated the Devas (gods) and Deva Chief and became

emperor of the asuras. The Devas (gods) were very grieved and went to

Shiva. Then Shiva thought for awhile, on how to kill Tripura. With

open eyes, he sat for a thousand divine years or thirty-six lakh

human years. After this prolonged length of time, Shiva winked his

eyes and tears fell from them. The rudraksha tree grew from these

tears. Twelve types of rudraksha came into being from the Sun, and

from Moon emerged sixteen kinds of rudraksha and finally from the

Fire came ten kinds of rudraksha. Those which originated from the Sun

are of blood colour, those from the Moon are white and those from the

Fire are black. Moreover, the Rudrakskajabolopanishad states

thatRudrakshas are also classified according to the four castes or

Vamas, viz., Brahmana, Ksatriya, Vaisya and Sudra. An authority, Dr.

T.R. Sharma, noted that 'Those four trees bore four beads of white,

red, tawny and black colours. Thus, the Brahmanas should use white

beads, the Ksatriyas should use the red beads, the Vaisyas should use

the tawny-coloured beads and the Sudras should use the black ones."

 

The rudraksha tree is one of the many species of flora which belong

to the Elaeocarpus family, which according to the Wealth of India,

1952, is 'a large genus of trees distributed from south and east Asia

through Malaysia to Australia and the Pacific Island.' In the Indian

subcontinent these trees are found primarily in Nepal. Other sources

record that the trees from the Elaeocarpus family are found in Nepal,

Bihar, Bengal, Assam, Madhya Pradesh and Bombay. Amongst the various

types twenty-five species are found in India. These are mainly

Elaeocarpus fermgineus, Elaeocarpus lanceacfolius roxb, Elaeocarpus

serratus linn, Elaeocarpus tuberculatus roxb and others. However, the

rudraksha is specifically identified as the Elaeocarpus ganitms roxb.

 

In 1906 Dietrich Brandis wrote that the rudraksha tree grows to a

height of sixty feet. It has white flowers which are shorter than its

leaves. According to the CSIR Dictionary of Flora the tree has oblong

leaves and the flowers emerge from the old leaf axils, the fruits

are 'drupes deep or bluish purple, globose or obovoid enclosing a

hard, longitudinally grooved, tuberclad, normally five-celled,

mukhee, stone.' Consequently Dietrich Brandis recorded in the Indian

Tree hat the fruits are spherical and hard and have varied sizes

which range from three quarter to an inch in diameter. The

TantraShastra claims that the smaller rudraksha has less beneficial

power. However, according to the Rudrakshajabolopanishad, the

rudrakshas of bigger size are the best and rudraksha of the size of

Badari Fruit (Jujube) is of middle quality and that of the size of

chick-pea is of inferior quality.

 

In 1864, Lt. Col. Kerber Drvry recorded that the flowering time is in

February. However, sadhu lore claims that in Nepal, in an annual

cycle, one or two rare one-rnukhee rudrakshas are found and the tree

often goes without fruit for years. The rudraksha is cleaned,

polished and used as beads and rosaries. According to Kerber

Drvry "the hard grooved seeds are frequently worn as beads by

Brahmins and fakirs and when set in gold are sold as ornaments in

England." Every rudraksha has cells or mukhees which differ in

number. This is what distinguishes each from the other. After

consulting various sources we can conclude that twenty-one varieties

exist. Those with five cells are the most abundant and sell very

cheaply while the rarest are the 23 and 26 mukhees, Imitation

rudrakshas are very common and flood the market. Many religious

centres like Haridwar and Varanasi have flora similar to the

rudraksha which belong to the Elaeocarpus family and are called

Bhadrakshas.

 

Dr. Narayandatt Shrimali, an expert in this field, said that the

authenticity of a rudraksha can be checked by two tests. One is that

if a rudraksha kept between two copper coins or coils, swings, it is

genuine. If not, it is a fake. In the second test a true rudraksha is

one which will sink in water or milk and a fake one should float.

Another school of thought claims that if one places a rudraksha in

water it will begin to emanate heat after twenty or twenty-five

minutes. However, despite all these tests only experts can identify

the true rudraksha.

 

Rudrakshas are in three colours, red and black are the most common

while white is rarely seen. But as Dr. Shrimali states there are

yellow rudrakshas as well. Every rudraksha differs from the other by

the number of vein-like faces or mukhees. Various types of malas or

necklaces are made from the rudrakshas of different mukhees which

gives them their name. A mala made up of twenty-one mukhee rudraksha

is called the Indra mala. This is said to be one of the rarest. It is

said that only five people own these malas. Moreover, according to

the hearsay nothing in this world is unattainable for the person who

wears the Indra mala, as it gives him all the wealth he wants as well

as fulfils all his desires.

 

Special mantras accompany the wearing of the rudraksha mala. The

Sivapurana states the mantras for the purification or Shuddhikaran of

rudraksha of one to fourteen mukhees. The mantrafor the one mukhee is

om hinngnamaha, two mukhee, om namaha, three mukhee, ornklingnamaha,

four mukhee, om hiring namaha, five mukhee, om hiring namaha, six

mukhee, om hiring huang namaha, seven mukhee, om huang namaha, eight

mukhee, OK huang namaha, nine mukhee, om hirang huang namaha, ten

mukhee, omhiringnamaha, eleven mukhee, om hing huang namaha, twelve

mukhee, omkrongshrongroo namaha, thirteen mukhee, om king namaha, and

finally for the fourteen mukhee, om namaha. However, it is said that

even without the chanting of mantras cosmic vibrations envelop the

wearer. 'The Jabolok Upanishad further elaborates the mode of wearing

the rudraksha. It says that he who wears ten rudraksha on the neck,

twenty-two on the head, six in each ear, twelve on each hand, sixteen

on each of the upper arms, one on each eye, one on the lock of hair

and a hundred and eight on the chest is in reality Sri Nilkantha

Paramsiva himself.

 

The Bhagavata, Sivapurana and Smritis elucidate the individual

interpretation of the rudraksha and the significance of each number

of mukhee. For example it mentions how one can absolve oneself of the

sin of a particular crime by wearing a rudraksha of a certain number

of mukhees. It also explains the ayurvedic, theosophic and

materialistic utility of the rudraksha.

 

The one mukhee rudraksha represents Shiva himself and is one of the

rarest. This rudraksha represents three symbols of Lord Shiva, the

trishula, linga and sarpa or snake. The one who wears this one mukhee

rudraksha gets remission from Brahmin hatya or killing, which is

considered the gravest sin. According to the Tantra Shastras only the

Mahabhogi of Shankar can own this rudraksha. The person who owns the

one mukhee rudraksha will not lack anything. It enhances the positive

thought level and helps to unfold the dimensions of human

personality. With this the person is elevated and can become the

richest in the land.

 

The two mukhee rudraksha is called Gaunshankara which according to

the Shastras represents ardha nanshwara, or the image of God and

Goddess together. This is generally meant for all Shaivites and it is

belieVed that the one who wears this is absolved from all sins

committed intentionally or unintentionally. It controls sexual

desire, develops a smooth concentration, mental peace and enhances

the growth of philosophic personality which awakens the KundalinL Its

hypnotic effect is widely acknowledged.

 

The three mukhee rudraksha represents Agni and Agni represents

purification. It is believed that this washes away the sin of stree

hatya or killing. According to the Shastras it cures fever and gives

strength to the weak as it makes the wearer active and free from

disease. Its powers are such that it can help the unemployed find

jobs.

 

The four-faced or mukhee rudraksha symbolises Brahma. It washes away

the sin of nara hatya or murder of a man. It is believed that this

benefits students as it sharpens the mind and increases the ability

to absorb and memorise. It also has medicinal qualities and can cure

if boiled in milk and given to a mentally retarded person for twenty

days.

 

Kalagni or the fire of death is represented by the five mukhee

rudraksha. According to a Pauranic source 'one gets remission from

sins incurred byeating food which ought not to have been eaten and

enjoying a woman who ought not to have been enjoyed.' The Shastras

say that this is suitable for a person with heart disease and reduces

the fear of poisonous snakes. This rudraksha is also prescribed for a

person with disturbed mind as it facilitates peace of mind. It is

also believed that with this rudraksha a person can win over his

enemy.

 

The six mukhee rudraksha stands for Kartikeva, the sixfaced god. Bv

wearing this on the right hand one gets rid of all sins including

Brahmin hatya or murder. The Tantra Shastra says that it helps in

developing siddhi or success in any work. It also shows amazing

results in the development of trade. Whoever wears this suffers from

no materialistic desires. It cures diseases like hysteria, fainting,

blood pressure and feminine problems.

 

The seven mukhee rudraksha represents Kamadeva and has the power to

absolve the wearer from sins like the theft of gold. According to the

Jyotish Shastra it counteracts a child's bad planetary posidons. Dr.

Shrimali says that whoever wears this rudraksha will not die a

violent or premature death. One also gets rid of trauma of magi or

petimal.

 

Vinayaka, the general of the great army, is symbolised by the eight

rr2ukhee udraksha. Pauranic sources claim that it has the power to

erase deceit such as passing off poor quality rice as genuine,

keeping false weights and measures and such forth. The tantnk school

of thought says that it helps to acquire concentration and mental

peace especially if one wants to awaken the kundalini. The eight

mukhee rudraksha suits a businessman especially if he wants to

acquire wealth. It also cures paralytic strokes.

 

The nine mukhee rudraksha represents Bhairava and is worn on the left

hand. It has the power to make the wearer as mighty as a god which in

turn leads to salvation. This is a rare kind as it is the embodiment

of the nine powers of the god. It especially suits the devotees

ofDurga. Pauranic sources claim that it rids a person of the sins

incurred by killing a child in the womb a thousand times and killing

Brahmins a hundred times. It is also a cure for all diseases related

to the heart.

 

The rare ten mukhee rudraksha represents the figure of Janardana and

protects the wearer from evil spirits and brahma rakshs. It also acts

as a protection against snakebite. According to the tantrik

interpretations, the ten mukhee rudraksha represents Yama and

protects the wearer against the ill-effects of tantrik power. It also

has great medicinal qualities and can cure a patient of whooping

cough if he drinks the milk in which this rudraksha has been stirred

thrice.

 

The eleven mukhee rudraksha represents the eleven forms of Shiva.

Worn on the head, it bestows upon the wearer the benefits of

performing the horse sacrifice. Women generally wear the eleven

mukhee rudraksha as it not only improves the ability to bear children

but also increases the longevity of their husbands. It controls the

spread of contagious diseases.

 

The twelve-faced rudraksha is the dwelling place of the twelve

Adityas. It is worn on the ear to appease the Sun God. It guards the

wearer against any injury incurred from the horns and teeth of

animals, various diseases and anxiety. The wearer assumes a god-like

aura and is respected by all. According to the Shastras the twelve

mukheerudraksha also represents Vishnu and is worn by those who

aspire to be brahmacharis or bachelors. It is believed that the

wearer will radiate with brightness and resist the lure of his

indnyas or senses.

 

The one who wears the thirteen-faced rudraksha will be equal to

Kartikeya. The Shastras say that it also represents Kamadeva. Only

the very fortunate can wear this rudraksha as it has the ability to

fulfil every wish and earns the wearer respect and stability. For

those who desire beauty, it should be stirred in milk which is then

drunk regularly. The person who wears the fourteen mukhee rudraksha

is transformed into the real Paramsiva. It also represents Tripurari.

According to the Jabolok Upanishad this is the eye of Shiva. It is a

protection against diseases.

 

The fifteen mukhee rudraksha represents Pashupati and benefits those

who want spiritual enhancement of mind and body. Its supernatural

power guards its owner against theft. The seventeen mukhee rudraksha

represents the god Vishwakarma. It is believed that the one who wears

a mala of this rudraksha will achieve not only sudden wealth but also

spiritual power. The earth is symbolised by the eighteen mukhee

rudraksha. It is specially meant for women and children as it

protects the former against premature delivery and the latter against

disease.

 

The nineteen mukhee rudraksha embodies Narayana himself. It fulfils

all materialistic desires as it sharpens the business acumen. The

twenty mukhee rudraksha represents Brahma. It enhances knowledge as

well as bestows mental peace. It also improves the visual power.

 

Finally, the twenty-one mukhee rudraksha is the rarest of them all,

and is the embodiment of Kuber or god of wealth. This is worn by the

one who wants to acquire worldly pleasures, happiness and luxury. It

makes the wearer rich and negates any kind of adversity.

 

The Devi Bhagavatarnssys that one is benefited by simply looking at

or touching a rudraksha. Many examples prove the splendour or mahima

of the rudraksha, Swami Sachidanandan said that when the world

realises the totality of the rudraksha's mahima nothing will be

impossible. In England, Paul Hume, in his celebrated study, concluded

that nothing is impossible with the rudraksha, it can make one rich,

change one's fate as well as hypnotise or influence people. Elsewhere

in the world, its therapeutic effect has been positive as it is known

to cure diseases like cancer and ease personal trauma.

 

The rudraksha is thus more than a mere bead or shrub which is found

in abundance in the Himalayan region. It has existed through the ages

in this ancient land as not only a spiritual symbol but also as a

medicinal remedy, a source of materialistic as well as spiritual

attainment.

 

 

http://www.mantraonnet.com/ss/rudraksha.html

 

 

 

 

Lord_Shiva

 

 

 

Your use of is subject to

 

 

 

---

Incoming mail is certified Virus Free.

Checked by AVG anti-virus system (http://www.grisoft.com).

Version: 6.0.532 / Virus Database: 326 - Release 10/27/2003

 

 

---

Outgoing mail is certified Virus Free.

Checked by AVG anti-virus system (http://www.grisoft.com).

Version: 6.0.532 / Virus Database: 326 - Release 10/27/2003

[Guest guest]

Dear Freinds

 

This is a great article however the person who wrote this has placed

incorrrect Mantras for each of the different Beads in the article......Is really

plain

to read the correct Mantras in the references from the Siva Purana so dont

understand why they are placeing incorrect Mantras in this article

 

Thanks and Take Care

 

DharmaDev

 

In a message dated 12/7/2003 11:15:54 PM Pacific Standard Time,

msaran writes:

 

 

> Subj:RBSC : FW: Rudraksha: The Tears of Shiva

> Date:12/7/2003 11:15:54 PM Pacific Standard Time

> <A HREF="msaran">msaran</A>

> Reply-to:<A

HREF="">rudrakshabeadsocietiesc\

lub</A>

> To:<A

HREF=""> (AT) (DOT) \

com</A>, <A HREF="">

> </A>

> Sent from the Internet

>

>

>

>

>

>

> jeansdi [jeansdi]

> Monday, December 08, 2003 2:34 AM

> Lord_Shiva

> Rudraksha: The Tears of Shiva

>

>

> The most powerful deity in the Trinity is Rudra whose aura spreads an

> enigmatic spell over the Hindu mythology. The first reference to

> Rudra is found in the Rigveda. This culminated into a full-fledged

> character, Shiva, in the later days of the Puranas. The word Rudra

> originated from the Sanskrit rud or rodden which means to cry or

> crying, thus Rudra is one who cries. According to the Devi Bhagavata

> Skandha , Rudra was born from the fury of Brahma. The story of

> Rudra's birth can be traced from the Pauranic Encyclopaedia where it

> is said that even before the creation of Prajapatis, Brahma created

> Sanandana, Sanaka, Sanatana and Sanatkumara. Unfortunately these four

> beings were not interested in progeny. This made Brahma furious and

> he was prepared to destroy the three worlds, Swarga, Morto and Patal

> The three worlds shone in the radiance that emanated from the fire of

> Brahma's fury. From his shining eyebrows, curved with anger, a figure

> of unbearable radiance appeared. This was the birth of Rudra who had

> three eyes, a blue complexion and cried continuously. Brahma asked

> him, "Why are you crying?" and the boy replied: "I must be named",

> and he was given seven other names, Bhava,Sarava, Isana, Pashupati,

> Bhima, Ugar and Mahadeva. Rudra is thus called by eight names. Rudraksha

> means the tears and eyes of Rudra. In the last century John

> Garrett traced that 'the meaning of the world is Rudra's (Shiva's)

> eye (Akshu) and then also tears (Rud)' One school of thought believes

> that Shiva, during a war with the asuras or demons, having burned

> three cities, wept at the loss of lives. The tears that fell on the

> ground sprang up as shrubs, producing berries which were called

> rudraksha.

>

> The rudraksha has always been an important symbol in the Hindu way of

> life. Interpreting Shastras Swami Prabhanandgiri said that "whosoever

> wears the rudraksha mala, after death he never goes to yonilokor

> circle of rebirth, rather he gets shivalok. "According to

> Rudrakshajabolopanishad, 'The man (wearer of the Rudraksha) should

> abstain from spirituous liquor, flesh, garlic, onions, raddish, the

> fruit of the Slesmakata tree (tamarisk) and Vidavatha, And who

> follows all these gets emancipation through the Rudraksha.

>

> An incident in the Devi Bhagavata Skandha II explains how the

> rudraksha came to be honoured in the Hindu way of life. Once there

> lived an asura chief who was mighty and valiant. His name was

> Tripura. He defeated the Devas (gods) and Deva Chief and became

> emperor of the asuras. The Devas (gods) were very grieved and went to

> Shiva. Then Shiva thought for awhile, on how to kill Tripura. With

> open eyes, he sat for a thousand divine years or thirty-six lakh

> human years. After this prolonged length of time, Shiva winked his

> eyes and tears fell from them. The rudraksha tree grew from these

> tears. Twelve types of rudraksha came into being from the Sun, and

> from Moon emerged sixteen kinds of rudraksha and finally from the

> Fire came ten kinds of rudraksha. Those which originated from the Sun

> are of blood colour, those from the Moon are white and those from the

> Fire are black. Moreover, the Rudrakskajabolopanishad states

> thatRudrakshas are also classified according to the four castes or

> Vamas, viz., Brahmana, Ksatriya, Vaisya and Sudra. An authority, Dr.

> T.R. Sharma, noted that 'Those four trees bore four beads of white,

> red, tawny and black colours. Thus, the Brahmanas should use white

> beads, the Ksatriyas should use the red beads, the Vaisyas should use

> the tawny-coloured beads and the Sudras should use the black ones."

>

> The rudraksha tree is one of the many species of flora which belong

> to the Elaeocarpus family, which according to the Wealth of India,

> 1952, is 'a large genus of trees distributed from south and east Asia

> through Malaysia to Australia and the Pacific Island.' In the Indian

> subcontinent these trees are found primarily in Nepal. Other sources

> record that the trees from the Elaeocarpus family are found in Nepal,

> Bihar, Bengal, Assam, Madhya Pradesh and Bombay. Amongst the various

> types twenty-five species are found in India. These are mainly

> Elaeocarpus fermgineus, Elaeocarpus lanceacfolius roxb, Elaeocarpus

> serratus linn, Elaeocarpus tuberculatus roxb and others. However, the

> rudraksha is specifically