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5-faced (panchamukha) rudraksha stone with the lines delineating its faces labelled [17] Rudraksha beads are described as having a number of facets or "faces" (mukha/mukhi) which are separated by a line or cleft along the bead. Typically, these beads possess between 1 and 21 faces, although instances of rudrakshas with up to 26–27 faces have ...
Bhusunda enquires about the classification of Rudraksha based on its faces (mukhi, naturally occurring partitions in a rudraksha, formed by grooves) and the benefits of each. Kalagni Rudra correlates rudrakshas with one to fourteen faces with various deities. Wearing that particular rudraksha placates the associated deity: [3] [5] [6] [7] [9]
The most common materials used for making the beads are Rudraksha seeds (used by Shaivites) and Ocimum tenuiflorum (tulasi) stems (used by Vaishnavites). [26] Shaivites believe that the Rudraksha Japa Mala [32] epitomizes ancient wisdom and mystical energies, offering seekers a conduit to inner peace and spiritual harmony. [33]
The Bhasmajabala Upanishad, in a manner similar to Brihajjabala Upanishad and Akshamalika Upanishad describes Vibhuti (Bhasma) or sacred ash, and Rudraksha beads as symbols and for body art. The text describes how the ash and beads are to be produced, its application on the body.
Beads made from the fruitstones of the rudraksha tree (Elaeocarpus ganitrus) are considered sacred by Saivas, devotees of Siva, and its use is taught in the Rudrakshajabala Upanishad. It is believed that the Rudraksha Japa Mala epitomizes ancient wisdom and mystical energies, offering seekers a conduit to inner peace and spiritual harmony. [9]
The term mutisalah refers to heirloom beads in the Lesser Sunda Islands of Timor, Flores, Sumba and Savu. [1] Mutisalah are also found in the Philippines and Borneo. Mutisalah were originally Indo-Pacific beads of orange and orange-red color. The earliest of these beads came from Southern India and have been dated as early as 200 BC.
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