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Chapter III(Second Part)

A s stated in the last chapter it would be good to take a look at people today who are a modern example of ancient Shaivism and how the Holy Rudraksha is treated in their Spiritual Teachings.

Although Veera Shaivism is one of the older sects of this belief system along with Shaiva Siddhaanta, Shivaadvaita and Kashmir Shaivism it is one of the most dynamic of modern day Shaivite Schools.

Religious homeland for Veera Shaivism is in Karnataka South Central India. About 40 million people live in this state and about one fourth or 10 million people are practicing this Faith there. There is hardly a village in the state without a jangama (wandering monk) or matha (monastery).

The earliest reference to Veera Shaivism is found in the ShivaAgamas and the adherents of this faith trace their beginnings back to the rishis of ancient times. It was made popular by the remarkable South Indian Brahmin Srhi Basavanna (1105 – 1167).

Veera \”heroic\” Shaivites are also known as Lingayats, \”bearers of the Linga\” and Sivasharanas. All members are to constantly wear a Linga encased in a pendant around the neck. Veera Shaivite belief is that wearing the linga on the body unites the soul with the Omnipresence.

The Veera Shaivites goal in life is accomplished when soul and God are fused in a final state of perpetual Lord Shiva Consciousness by way of Shatsthala that is a progressive 6-stage path of devotion and surrender.

·       Bhakta sthala (devotion)

·       Mahesha sthala (selfless service)

·       Prasaadhi sthala (earnestly seeking Sivas grace)

·       Praana Linga sthala (experience all as Shiva)

·       Sharana sthala (ego less refuge in Shiva)

·       Aikya sthala (oneness with Shiva)

Attainment of this goal depends on the successful practices of panchachara (five codes of conduct) and AshtaAvarana (eight shields or protections) to protect the body as the abode of Shiva.

Panchachara The Five Codes of Conduct

·       Lingachara (daily worship of the ShivaLinga)

·       Sadachara (attention to vocation and duty)

·       Sivachara (acknowledging Siva as the one God and maintaining equality among all members of the community regardless of caste, education or sex)

·       Bhrityachara (humility towards all creatures)

·       Ganachara (defense of the community and its tenets Ashta Aavarana

Ashta Aavarana The Eight Protections or aids

·       Guru (obedience to a teacher)

·       Linga (worship of the Divine Self)

·       Jangama (reverence for a person who moves from place to place)

·       Paadodaka (sipping the water in which the feet of a guru or jangama have been ceremoniously washed

·       Prasaada (offering food to a guru, jangama or linga and then partaking sacra mentally of what is left over)

·       Vibhuti or Bhasma (smearing of the sacred ash)

·       Rudraksha (wearing of the sacred rosary beads)

·       Mantra (chanting the five syllable formula Namah Shivaya)

If you

Today Veera Shaivism is a vibrant compassionate faith that has been credited with championing the cause of the down trodden and rebelling against a powerful brahminical system which promoted social inequality through a caste system that branded a whole class of people as polluted.

They teach a monistic theistic doctrine named Shakti Vishishtadvaita that rejects duality of God and Soul, multiplicity of Gods, caste hierarchy, animal sacrifice and karmic bondage.

One of the things I have found remarkable about Veera Shaivism is that deeply imbedded in their Eight Protections that are linked to their Five Codes of Conduct to protect the body as the abode of Lord Shiva, there is the wearing of the Holy Rudraksa.
 

Chapter IV

I t is an easy matter to recognize authentic Rudraksha by its facets or faces or mukhis. Here the descriptive words describing the different Mukhis seem to be interchangeable and are interpreted to mean the deep lines that are seen from the upper part to the lower part of the Rudraksha and to include the surface areas between the lines.

Five Mukhi Kaalagni Rudraksha that pacifies planet Jupiter and is seen as the Guru Rudraksha Bead or 5-mukhi rudraksha has 5 lines and has total of 5 faces that are between the 5 lines. There is a seed that rests inside the face or surface area found between each of the lines. There are 5 seeds in a 5 Mukhi Rudraksha that would potentially grow 5 Rudraksha Trees.

Authentic Rudraksha can easily be recognized by looking at these deep lines or Mukhis and also by observing the exterior surface areas between the lines as the different Mukhi Beads have a distinctly different growth pattern of the thorny surface protrusions. Sometimes in the authentication process it is necessary to place the Rudraksha Beads under a microscope or look at them with a magnifying glass as there are certain artisans who make higher Mukhi Beads out of the lower Mukhi Beads meaning they will add lines to sell the Bead for higher price.

Opposite to this sometimes there are artisans who will fill in the lines of a Nepal Round 3 Mukhi Bead with glue and other material to make it a rare Round One Mukhi Nepal Rudraksha. If the glue is a natural made product then placing the bead in water that has been boiled and removed from stove will melt the glue and other material out of the lines. If more modern glue is used then chemicals have to be applied to melt the glue and remove the material in the lines.

Rudraksha have a number of basic shapes and sizes to include round 5 Mukhi Nepal Rudraksha and more Oblong 11 Mukhi Nepal Rudraksha. The Indian 2 Mukhi and 3 Mukhi Beads are oval shaped and a most unique Rudraksha Bead due to the excess of exterior surface area that lends itself to many different design patterns. All the exterior surface areas of the Nepal and Indian Rudraksha seem to look like the exterior surface of the human brain.

The smallest and most common are usually from Indonesia strung in Japa Malas and are the size of a peppercorn or gram up to about 10mm to 12 mm. Rudraksha then range in size from the smaller 4mm Indonesian Beads to the Giant Collector Nepal Beads of 25mm to 30mm.

In recent years the Indonesian Marketplace has made the smaller Indonesian Rudraksha into Japa Malas commonly available world wide and misinformation has been spread to the world that the smaller the bead the more powerful it is. This is a marketing attempt by a group of people who are telling people opposite of what is found in the Shiva Purana or any of the other Holy Books we have read.

In Shiva Purana VidyeshvaraSamhitaa Chapter 25 there is the most accurate information:

Parts 9 and 10

Rudraksha grown in Gauda Land became great favorites of Shiva. They were grown in Mathuraa, Lankaa, Ayodhayaa, Malaya, Sahya Mountain, Kaashi and other places. They are competent to break asunder the clustered sins unbearable to the others as the sacred texts have declared.

 

 

 

 SEE THE COMMENT FOR THE CONTINUATION(VEDETI CONTINUAREA IN COMENTARIU )

One Comment

  1. A Rudraksha the size of an Embolic myrobalan (Dhaatriphala) is mentioned as the most excellent. One of the sizes of the fruit of the jujube tree (Badariphala) is spoken of as the middling.
    Part 15
    O Parvati lovingly listen to this from a desire for the benefit of the devotees. The meanest of Rudrakshas is of the size of a gram according to this excellent classification.
    Part 16
    O Maheshavari even the Rudraksa, which is only of the size of the fruit of the jujube, accords the benefit and heightens happiness and good fortune.
    Part 17
    , that which is the size of the embolic myrobalan, is conducive to the destruction of all distresses. That which is the size of the Gunjaa (the berry) is conducive to the achievement of the fruit of all desires.
    Gauda Desha or Gauda Land according to Skandapuraana was the central part of Bengal extending from Vanga ( Bangladesh ) to the borders of Orissa. Due to overpopulation in recent times and the need for agriculture and wood for fires the Rudraksha Forest seems to have receded to the areas of Nepal and perhaps Tibet as part of the Northern Arun Valley Rudraksha Forest below Mount Everest is also right on the border between Tibet and Nepal. There may be the possibility of Rudraksha Forests in Tibet also.
    Regarding the importance of the size of the Holy Rudraksha it is plain to see from the Shiva Puran that the larger the Rudraksha the more Powerful its values and merits however as is noted in Part 16 even the Rudraksha the size of the fruit of a jujube accords the benefit and heightens happiness and good fortune.

    Chapter V

    T he Holy Rudraksha Beads have been named the Tears of Lord Shiva and are the original Vedic Beads of Power worn by the Saints and Yogis of India and the Himalayas for thousands of years enabling them to maintain health, gain self empowerment and live the fearless life on their path to enlightenment and final liberation.
    The Electromagnetic Properties of the Rudraksha Beads have been found to improve concentration, focus and mental stamina. Due to these same properties it was found that wearing these Beads around the heart reduced and controlled stress levels, blood pressure and hypertension resulting in the feeling of tranquility and calmness. In the Spiritual Practices the Rudaksha Beads were found to be ideal for focused Meditation and for Health and Protection on life’s journey.
    Historically the positive effects that have been exhibited in the wearers Neurophysiology, Mental Well Being, Personality and Physical Health has resulted in their being used widely by people of Eastern Cultures in India, Nepal, Tibet and China by Hindus and Buddhists.
    It is remarkable to consider that natural beads of vegetable matter from the Rudraksha Tree affect the Human Neurophysiology as described in Vedic Literature however recent scientific research has found Vedic Knowledge to be right regarding the positive effects that are produced when the Holy Rudraksha Beads are worn on the body.
    Though Dr Subas Rai PhD of the Institute of Technology University in Banaras India had known the values and merits of the Rudraksha Beads as a phenomenon for generations in Vedic Knowledge it is only since the late 1980s that they have become more prominent particularly after the research done by a group of scientists lead.
    A combined study was conducted to research the Biomedical Implications of Rudraksha with the Departments of Biochemistry, Electrical Engineering, Psychiatry, General Medicine and Psychology. This study documented and proved the powers and effects of Rudraksha Beads scientifically with reproducible results. This study was printed in a Book by Dr Rai that is named Rudraksha…Properties and Biomedical Implications.
    The research from the study proved that Rudraksha Beads have powerful Electromagnetic, Paramagnetic and Inductive Properties that vary from the different Mukhis or faces found on each Bead (the different number of lines or faces found on the surface of each Bead). They also found that wearing or performing Japa with a particular Mukhi or set of Mukhis of the Rudraksha Beads created specific electrical impulses that are sent to the brain through the process of galvanic skin response stimulating certain brain centers that transfer information.
    This Bioelectric stimulation affects the Biochemical System in the brain creating a positive impact on the activity of neurotransmitters, dopamine and serotonin levels that is evidenced by the positive transformation in the personality, mindset, outlook, charisma and the confidence of the wearer.
    In scientific terms the Rudraksha Beads are Dielectric as they store electrical energy and they have permanent magnetic properties that change with the different Mukhi Beads. Properties found inherent in the Rudraksha Beads include Electromagnetism, Para magnetism, Diamagnetism and Dynamic Polarity meaning the ability to change polarity.

    Chapter VI

    The Chanting of Mantras are most beneficial when wearing or performing Japa with the Holy Rudraksha.
    Siva Purana Vidyeshvarasamhita part 57 to 58 states:
    If a person is not liberated after meditation and acquisition of Knowledge he shall wear Rudraksha. He shall be freed from all sins (meaning pain and suffering) and attain the highest goal.
    A Mantra repeated with Rudraksha is a core (10,000,000) times more efficacious. A person wearing Rudraksha derives a hundred million times more merit.
    Part 60 states:
    He is a favorite of the 5 Deities and a favorite of all gods. O beloved, a devotee shall repeat all mantras wearing a garland of Rudraksha (or counting on the beads).
    Mantras for the Holy Rudraksha are the five syllable Namah Shivaya and the MahaMrityunjaya Mantra.
    The Aghora Mantra is also used in some instances when the Rudraksha Mala is initiated or energized.
    In addition to these Mantras there are Bija Mantra that have been given in the Shiva Purana for each of the Holy Rudraksha up to 14 Mukhi and they are:

    � One Mukhi Rudraksha……………………Aum Hreem Namah

    � Two Mukhi Rudraksha……………………Aum Namah

    � Three Mukhi Rudraksha…………………Aum Kleem Namah

    � Four Mukhi Rudraksha…………………..Aum Hreem Namah

    � Five Mukhi Rudraksha……………………Aum Hreem Namah

    � Six Mukhi Rudraksha…………………….Aum Hreem Hum Namah

    � Seven Mukhi Rudraksha…………………Aum Hum Namah

    � Eight Mukhi Rudraksha…………………..Aum Hum Namah

    � Nine Mukhi Rudraksha……………………Aum Hreem Hum Namah

    � Ten Mukhi Rudraksha…………………….Aum Hreem Namah

    � Eleven Mukhi Rudraksha…………………Aum Hreem Hum Namah

    � Twelve Mukhi Rudraksha………………..Aum Kraum Ksaum Raum Namah

    � Thirteen Mukhi Rudraksha………………Aum Hreem Namah

    � Fourteen Mukhi Rudraksha………………Aum Namah

    Fourteen Bija Mantras with only 6 variations so easy to work with.

    From Thomas Ashley Farrands Book Healing Mantras that can be found on website http://www.sanskritmantra.com
    Sanskrit is an energy-based language where sound vibrations that make up the word or name of the object and the vibrations that form the object are identical. The specific relationship between name and form in the Sanskrit Language is extremely important. This means that form can be changed by sound with added intent and purpose and this process is reflected in the Science of Mantra. This is reflected in Maharishi Patanajalis Sutras. The sound vibrations of the Absolute Field that are the Mantras can, with added intent and purpose, change the form of the relative field we live in. This is the process of Maharishi Patanajalis Teaching on Sanyama.
    There is a Divine Link between the Energy vibration signature that is Lord Ganesha and his Mantras and his Eight Mukhi Rudraksha. The Light Energy that is Lord Ganesha responds to the chanting of the sound vibrations of His Mantra and the naturally produced electromagnetic vibrations His 8 Mukhi Rudraksha Bead.
    When practiced regularly in 40 day Disciplines this energy combination or formula of Mantra and Rudraksha move and remove all obstacles on all levels of life allowing one to move more freely as the wearer accomplishes intent and purpose
    Each of the different Mukhi Rudraksha Beads have a different governing Deity or Deities and have a specific Mantra that enhances the synergistic relationship between Gods and Goddesses, their Mantras, their Rudraksha and the Mankind and Womankind.
    To know the Holy Rudraksha one must know the story of its origin and the people who wear the Sacred Beads as a protection and aid on their heroic Spiritual Path to Self Empowerment, Fearless Life and Final Liberation.
    Since there are different accounts in different books of the origin of the Holy Rudraksa then one must by good reason return to the Shiva Purana for the most accurate account.
    In addition since there are a number of different Shaivite Paths that refer to the same Vedas, Shiva Agamas and Puranas for their Teachings, Vira Shaivism has been chosen as a living example to show how the Holy Rudraksha Beads are used as a protection or aid in one major Shaivite Path. Chapter III will explain more about Vira Shaivism and why the Vira Shaivites wear the Holy Rudraksha Beads.

    The origin of the Holy Rudraksa are based in the Power of Lord Shivas Pennance, Compassion and Desire to help the Mankind and Womankind destroy the pain and suffering He observed to be affecting the worlds.
    There are statements found in the Shiva Purana to support this:
    Shiva Purana Vidyesvarasamhita Chapter 25 Parts 1 to 95
    Part 2
    Rudraksha is favorite bead of Shiva. It is highly sanctifying. It removes all sins…meaning suffering………. by sight contact and Japas.
    Part 3
    O sages formerly the greatness of Rudraksha was declared to the Goddess by Shiva the Supreme Soul for rendering help to the worlds.
    Part 4
    O Shivaa Maheshaani be pleased to hear the greatness of Rudraksha. I speak out of love for the benefit of the devotees of Shiva.
    Part 5 to 7
    O Maheshaani formerly I had been performing penance for thousands of divine years. Although I had performed it rigorously, my mind was in a flutter. Out of sport I being self-possessed just opened my eyes O Goddess from a desire of helping the worlds. Drops of tears fell from my beautiful half closed eyes. From those tears there cropped up the Rudraksa plants.
    Part 19
    The wearing of the Rudraksha is recommended for the sake of destroying sins………meaning pain and suffering.
    This is where we have to stop for a moment and contemplate the origin of the Holy Rudraksa. What brought them into existence? How were they to be used? Why were they to be used?
    The Compassionate Lord Shiva with eyes closed in deep Silence performing penance was interrupted by the pain and suffering of the worlds. Acknowledging the cause of his interrupted State of Consciousness His immediate Desire was to help the worlds.
    To accomplish this task Lord Siva used the Power of Compassion and Love from thousands of divine years of Penance. He spoke out of Love for the devotees of Shiva. He was so aware of the pain and suffering of the Mankind and Womankind that drops of tears fell from his beautiful half closed eyes. His tears produced the Rudraksha plants that create the Rudraksa Beads for the worlds to use as protective aids to destroy pain and suffering on the path to final Liberation and Salvation.
    The Power and psychology behind this thinking and action is perfect. If you take away a humans pain and suffering then Happiness floods the lifetime……..as Happiness and Bliss work on the Jiva or human soul then the experience of Dharma Karma Artha and Moksa are brought into balance on a consistent basis. An example of what takes place due to this newfound Freedom in Life is an acceleration of Spiritual Path in one lifetime that might normally take 10 lifetimes.
    The origin of the Holy Rudraksha Beads are based in the Power of Penance, Compassion and Desire of Lord Siva and this is how they need to be represented and used by the Mankind and Womankind in this world.
    The Padma Purana and SriMadDeviBhagavat were written at different times in the history of India and their interpretation of the origin of the Holy Rudraksa is incorrect and contradicting each other. A person has to be aware of this.
    Lets take a look at the differences and then return to the Shiva Purana for the complete Truth:
    In the book by Mr. Subas Rai that is Rudraksha Properties and Biomedical Implications it states that in the Padma Purana Chapter 57 Parts 23 to 25

    Vyasa said:
    O Brahmanas formerly in the Kritayuga a demon named Tripura having killed the gods and after the destruction of all the worlds remained firm in a city in the intermediate region between the heaven and the earth due to the boon of Brahma. Lord Siva heard the terrible representation of (i.e. made by) the gods.
    Then he strung his bow with an arrow resembling death and holding it killed the demon that was seen (by Him) with (His) divine eye. Fallen from heaven like a giant meteor he dropped on the earth. Drops of perspiration fell down from (the body of) Rudra (i. e. Shiva) who was tired with exertion.
    There on the earth a great Rudraksa was produced from the drops of Sivas perspiration. The beings do not know its fruit for it is very secret.
    The SriMadDeviBhagavat 11th Skand Chapter IV states in parts 1 to 7
    on making further query from Narayana about Rudraksha. He replied what He heard from Lord Rudra is as follows:
    God said O Kartikeya listen to me. In ancient time there was a daitya named Tripura who used to win others by treachery. He killed all the deities. On complaint of Brahma and Vishnu about it I thought of him. I contemplated the Aghora one of the most powerful missiles to kill Tripura and to quell all kinds of obstacles. In the process my eyes remained open for one thousand divine years and a few drops of tear fell down. From these eye drops there sprang a tree of MahaRudraksa.
    If you read these two accounts found in these two different books they are totally contradictory to the Shiva Purana and to themselves. These accounts of the origin of the Holy Rudraksa found in the Padma Purana and the SriMadDeviBhagavat are not based in the Compassionate Nature of Lord Shiva and don’t even agree with one another.
    As one main example the Padma Purana states that tripura had destroyed everything and killed all the gods and was successful in all this destruction because he was protected by a boon of Lord Brahma.
    In SriMadDeviBhagavat it states that Lord Vishnu and Lord Brahma made a complaint to Lord Siva regarding the destruction that tripura was responsible for Both accounts are based in death and destruction and contradictory to each other with one account actually maligning Lord Brahma for giving a protective boon to a destructive force.
    Therefore both the accounts of the origin of the Holy Rudraksa found in the Padma Purana and the SriMadDeviBhagavat are false and diluted Knowledge.
    The true account of the origin of the Holy Rudraksha is found in the Shiva Purana.


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