Azhimala: Where Nature Dances with Divinity in Perfect Harmony.

 

The picturesque hamlet of Azhimala in Vizhijam is a surreal blend of divinity and nature. The gorgeous beach, green surroundings, and Shiva temple add a mystic touch to the place.

 

Azhimala Shiva temple

Temple:

 

The construction of the temple was during the Pandya dynasty, in the 8th century AD 

The intricate architecture, exquisite carvings, and fascinating history of the temple attract a large number of visitors.

The Azhimala Shiva temple gets its name from its location, situated between the sea and a huge rock.

The temple's architecture is a fusion of Dravidian and Kerala styles. The architecture of the temples in Kerala is similar to that in neighboring Tamil Nadu.

The temple has a square Sanctum Sanctoram. There is a chuttambalam, a small gopuram, and a kodimaram or dhwaja stamba.

The version of Dravidian architecture in Kerala in the far southwest is significantly different.

Big-size temples are rare, and sloping roofs with projecting eaves dominate the outline, often arranged in several tiers.

It is an adaption to the heavy monsoon rainfall.

The construction of temples, old churches, mosques, etc., in Kerala has a connection to the religious architecture [1].   The primary element of all structures remains the same. The base model is circular, square, or rectangular shapes with a ribbed roof evolved from functional consideration. Structurally, the roof frame has support on pillars on the walls erected on a plinth raised from the ground for protection against dampness and insects in the tropical climate. Dormer windows are at the two ends to produce attic ventilation when we consider the chance of incorporating a ceiling into the room space. The colorful temple buildings and gopuras are eye-catching, with sculptures of different Hindu deities. The shrines of the main deity and other sub-deities are also vibrant, with beautiful carvings, murals, and decorations.

The construction of temples of Kerala is in strict accordance with two temple construction theses, Thantra Samuchaya and Silparatna.

 

 

Slippery rocks behind the temple

The unprotected (slippery) rock formations behind the Azhimala Shiva temple are a spot of accidents.

Features:

•  Intricate and beautiful carvings.
• Sculptures are testimony to the craftsmanship of that era.
• Tranquil location.
• Ancient architecture.

Azhimala Siva temple is a hidden gem that offers a glimpse of Kerala's rich cultural and religious heritage.

It is a perfect destination for history buffs and spiritual seekers alike.

 

Location:

 

The temple is at Pulinkudy in Kottukal Grama Panchayat of Thiruvananthapuram district. The location is 0.8 km off Vizhijam-Poovar road near a cliff adjacent to the beach.

It is on a hilltop encircled by dense forest, which offers an awe-inspiring panoramic view of the sea and the nearby villages. The temple on the cliff adjoining the sea is an ancient one that envelops the whole region in a pious aura. The Pandya dynasty constructed the temple in the 8th century AD. The temple has a serene pond known as Sivaganga.

  

Cliff area

Lord Shiva statue:

 

The main attraction is a 58 ft tall, famed Lord Shiva statue (Gandhareswara form), all made of concrete.

The massive structure with Shiva's hair flowing in the wind and holding Goddess Ganga has a charm of its own and leads to a magnificent appeal to the temple.

The mesmerizing sculpture of Lord Shiva stands on a rock at an altitude of 20 ft from the sea. The statue depicts Lord Shiva Holding the Goddess Ganga in his locks, and its intricate details and 3D structure make it a must-see for nature lovers and pilgrims alike.

The statue took six years to complete in this form.

• Lord Shiva in a chaturbhuja avatar holding a thrishul and damaru with another hand.
• The left-hand releases Devi Ganga from his hair strands while the right hand rests on his thighs.
• The third eye on his forehead symbolizes Lord Shiva's ability to see all three periods of life, which are past, present, and future.
• The statue, with tiger skin, rudraksha beads, and a serpent over his neck with a crescent moon placed on his crown represent, his incarnation as Chandrasekhara.
• Unlike most statues with face-fronted views, here at Azhimala, the Shiva statue gazes angularly at the sky, nerves, and muscles delicately carved.

One can spend hours just gazing at the Siva statue that seems to emerge from the sea.

 

Muscles and rosary bead garlands are carved beautifully

Dharmic sangalpa:

 

A beautiful description of the hair strands of Lord Shiva is here.

Everyone knows Ganga is a river that falls from the high Himalayas in the form of multiple streams like strands of hairs, like Alakananda, Mandakini, and other well-named glacial streams in and around Gangotri in Uttarakhand, India. You can see this geographical situation on the Shiva statue. A beautiful picture of River Ganga in the form of a beautiful woman, Ganga, the sister of Shiva's wife, Parvati.

• River Ganga falling from the top of the statue into the jata hair of Shiva.
• Strands of hair represent multiple streams of the river.

It is a beautiful Dharmic sangalpa. Now let me discuss the significance of the ornaments of Shiva one by one.

 

Multiple streams of hair representing tributaries of Ganga

Why is Ganga on Shiva's jata hair?

 You may wonder why a river is locked in Shiva's jata hair. Let me tell you what the literature says about this.

Bhagiratha was a legendary king of the Ikshvaku dynasty in Hindu literature. He penanced and brought the sacred River Ganges, personified as the Hindu River goddess Ganga, from heaven to the earth. [2]

•  Bhagiratha went to practice austerities in the Himalayas to invoke the goddess, Ganga.
• Ganga told Bhagiratha that when she descended from Svarga to the earth, the force of her fall would be difficult to sustain.
• She asked to obtain the favor of getting something to make the flow smooth.
• No one except Shiva (with matted hair and blue-throated deity) could sustain her.
• Heeding her words, the king then performed penance for Shiva at Kailasa and sought his cooperation in allowing Ganga to flow through his hair.
• Shiva granted him the boon and stood in position, even as the torrent of Ganga stream rushed upon his hair.

Ganga flowed along the matted hair of Shiva for a thousand years and did not allow a single drop to descend upon the Indo-Gangetic plain. Bhagiratha performed another penance to please Shiva until the deity shook his hair and allowed a drop to descend, which became the Ganges. This episode is Bhagīrathaprayatnam, literally means "Bhagiratha's labor".[3][4][5]

To commemorate his efforts, the headstream of the river is called Bhagirathi by local people till it meets the Alaknanda River at Devprayag. [6] 

 

Painting by Raja Ravi Varma. Descending of Ganga to Shiva's jata hair, Bhagiratha, Parvati, and Nandhi are watching (source: Wikipedia)

Why is the crescent moon on Shiva’s head?

 There are a lot of stories related to the crescent moon on Shiva's head. One among them is to get relief from the effect of poison he consumed during the churning of milk of the ocean.

 I think there is a direct connection to the state of mind of human beings.

 

Wearing a crescent moon on his head symbolizes his control over time and his attributes of both creation and destruction. [2] The crescent moon on the side of his head is an ornament.

• The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
• The crescent moon represents a humble state of mind with no ego.
• No ego results in humility, and the crescent moon continuously grows.
• The mind also keeps growing.
• It is a state of mind that a person understands that whatever we learned is a little and there is more to learn. 
• A person who understands this truth will be simple, and his understanding will always grow in wisdom like a crescent moon.

The full moon, on the other hand, represents a know-it mentality. 

• A full moon never grows only gets smaller. 
• The state of mind of that person is arrogant, overly proud of their knowledge, and feels like they have nothing else to learn will diminish, like a full moon.

The idea is to keep humble and understanding that no matter how much we know, there is still more to learn. Keeping our minds in this state is a road to progress.

 

Carvings of hair strands and nail

Damaru:

 

Hindu deity Shiva wears a drum in his hand.

Do you know why? 

• The damaru is known as a power drum, and it generates spiritual energy when played. 
• We know that sound is energy, and damru produces sound in rhythm.
• It represents recreation and enjoyment by producing the rhythm of the universe. 

It symbolizes the union of male procreativity (the lingam), and the female procreativity (the yoni). 

 

Shiva statue

Trident:

 The trishula has several interpretations in Hindu belief. 

• The three points of the weapon are commonly said to represent various trinities: creation, preservation, and destruction. 
• Another representation is past, present, and future.

 

Trident

Rudraksha 

 

Rudraksha is a compound word consisting of Rudra and aksha. Rudra, meaning Shiva, and akṣha, meaning eye. [24][25]

Rudraksha is the fruit of Rudraksha tree (Elaeocarpus ganitrus). Of the 300 species of Elaeocarpus, 35 species are available in India. 

Elaeocarpus ganitrus trees are evergreen and grow to 60–80 ft (18–24 m). 

Ripe rudraksha fruits display their typical blue color. It is due to the structural coloration, not pigmentation. [26] 

It contains alkaloids, flavonoids, tannins, steroids, triterpenes, carbohydrates, and cardiac glycosides. They also contain rudrakine,[27][28][29]

 

Rudraksha garland on Shiva's neck

The significance of wearing Rudraksha (Rosery beads)

 

Wearing Rudraksha beads is a spiritual practice deeply rooted in ancient traditions, and it goes beyond mere ornamentation. In Hinduism, Roseberry is a sacred symbol of Lord Shiva. 

• The traditional story is that these beads originated from the tears of Lord Shiva.
• Thus, wearing them is believed to connect the wearer with divine energy. 
• Many individuals wear Rudraksha beads to enhance their spiritual practices, meditation, and prayers.

These beads continue to capture the fascination because of their different mukh.

• Nowadays, Rudraksha beads have become a cultural and fashion symbol. 
• I have seen many people wear 21 Mukhi Rudraksha necklaces or bracelets as a part of their ornaments.

That is blending tradition with contemporary fashion. Don't you think? 

• This fusion of cultural significance and style has contributed to the widespread popularity of Rudraksha beads. 

Gold and Silver-covered garlands are available in jewelry shops. Gold-covered ones are expensive, and I am sure that will empty your pocket because gold value skyrocketed lately.

Fourteen mukhi rudraksha in the form of a pendant  (source: Wikipedia)

Wearing these beads dates back thousands of years and has transcended cultural and geographical boundaries. 

 

Beliefs related to Positive Energy and Protection: 

 The unique vibrations and energies with 11 Mukhi Rudraksha beads create a protective shield around the wearer. 

• Fourteen Mukhi Rudraksha beads absorb negative energy and promote peace and tranquility. 
• Wearing 15 Mukhi Rudraksha beads promotes a positive aura and provides a shield against negative influences. 

Meditation Aid: 

The texture and energy of 17 Mukhi Rudraksha beads are popular among those who practice meditation. 

• The 12 Mukhi Rudraksha beads help individuals focus their minds, enhance concentration, and facilitate a deep meditative experience. 
• Wearing 19 Mukhi Rudraksha beads helps to align spiritual energies and allows reaching a heightened state of awareness.

 

Health-related beliefs: 

 

Ayurveda, the ancient Indian system of medicine, recognizes the medicinal properties of Roseberry beads. 

• Some believe that wearing 20 Mukhi beads influences the cardiovascular system positively. 
• It also influences the overall well-being of human beings. 
• The 13 Mukhi Rudraksha beads have a cooling effect on the body, promoting balance and harmony.

 

Beliefs related to Astrology: 

 

In Vedic astrology, 18 Mukhi Rudraksha beads are with specific planetary influences. 

• Different Mukhi (faces) Rudraksha beads resonate with planets, providing astrological benefits to the wearer. 
• Many individuals consult astrologers to determine the most suitable Rudraksha beads on their birth chart.

 

Significance of snake around neck:

 One perspective of the snake around Shiva's neck is related to meditation.

• A state of samadhi is where there is alertness and no action. 
• To describe this alertness, a snake is around Shiva’s neck as an ornament. 

So, the serpent is a symbol of alertness here. In meditation, 

• when the eyes are closed, it gives the impression that the person is sleeping, but he is not sleeping. He is in a state of alertness. 

 

 

Snake on Shiva's neck

Paintings and carvings:

 

The temple's sanctum sanctorum features magnificent carvings and paintings depicting Hindu religious stories. 

• There are postures of Shiva's dance carved on the walls of the dhyana mandapa.

 

Historical sculpture chamber:

 

Shiva temple is a treasure trove of history and a place of worship. 

• The ground chamber spanning over 3500 sq. ft, adorned with intricate sculptures, is one of the unique highlights of the temple's rich past. 
• The chamber's cave-like structure and the 27 steps leading to the chamber which also has carvings of tales on Siva, add to the charm of this architectural marvel.
•  The dhyana mandapa inside provides a tranquil atmosphere. 
• The walls of the chamber depict the history of the temple.

Besides the natural stones inside the cave, you can see pillars built in between them.

• There are a lot of paintings and carvings on the walls of the dhyana mandapum that reveal stories behind it. 
• Shiva's Sayana silpum (lying or sleeping posture) and Ardhanarishvara (half-man-woman) postures are some examples. 

The lying posture of Shiva at the Azhimala temple is sizeable than that of other temples.

•  Besides this, you can see nine dance postures of Shiva, and on the pillars, carvings revealing the story of Shiva. 

Carvings on walls of dhyana mandapa

I think I should mention something about Ardhanarishvara.

 So, what is the symbol of Ardhanarishvara?

•  It is a great symbol of equality and love beyond gender.

Ardhanarishvara (half female and half male) is a form of the Hindu deity Shiva combined with his consort Parvati. 

• The male and female portions are inseparably linked together. 
• The male portion depicts the attribute of Shiva, and the female portion depicts the attribute of Parvati.

 

What a beautiful depiction of love and togetherness of masculine and feminine energies. Don't you think it is gender equality? 

 

Significance:

Ardhanarishvara represents the synthesis of Purusha and Prakriti in the universe. It illustrates how Shakti, the female principle, is inseparably linked to Shiva, the male principle, and vice versa. The union of these principles is the root and womb of all creation. Another view is that Ardhanarishvara is a symbol of Shiva's all-pervasive character.

• Purusha is the male force of the universe, while Prakriti is the female active force. 
• The union of Purusha and Prakriti generates the universe. 

The Mahabharata extols this form as the source of creation. [7] Ardhanarishvara also suggests the element of kama or lust, which leads to creation. [8]

• Ardhanarishvara signifies totality that lies beyond duality. It conveys the fusing of dichotomies of the universe.
• God is Shiva and Parvati together, and dichotomies, like both male and female. 
• Both father and mother, both aloof and active, both fearsome and gentle, both destructive and constructive [9]

While Shiva's rosary associates him with asceticism and spirituality, Parvati's mirror associates her with the material illusory world.[10] 

• Ardhanarishvara reconciles and harmonizes the two conflicting ways of life. 
• Ardhanarishvara conveys that Shiva and Shakti are the same. 

The Vishnudharmottara Purana also emphasizes the identity and sameness of the male Purusha and female Prakriti, manifested in the image of Ardhanarishvara. [11] 

• Ardhanarishvara signifies that the great Shiva is inseparable from his energy (his Shakti) and is beyond gender. [12]

Art historian Sivaramamurti calls it a unique connection of the closely-knit ideal of man and woman, serving as a symbol of hospitality and parenthood. [13]

• The dual unity of Ardhanarishvara is considered a model of conjugal inseparability.

Padma Upadhyaya comments that the idea of Ardhanārīśvara is to locate the man in the woman and the woman in the man to create perfect homogeneity in domestic affairs. [14]

Often, the right half of Ardhanarishvara is male, and the left is female. The left side is the location of the heart, associated with feminine characteristics like intuition and creativity. The right is associated with the brain and masculine traits – logic, courage, and systematic thought. [15]

Ardhanarishvara with both vahana. (source: Wikipedia)

 

Do you know why most women in India worship Lord Shiva to get a good husband? 

 Ladies take vrata and observe fasting on Mondays to fulfill their wishes. The inspiration came from Parvati, the wife of Siva. Parvati took Vrata to get Shiva as her husband.

I think Lord Shiva is a role model who practiced monogamy. 

• He loves only his wife. 
• The door of his heart is closed for another woman. 

Now tell me, what else does a woman expect from her partner? If you have any difference of opinion, please let me know in the comment session. 

 

Lore:

 

• Shiva married Sati, the daughter of King Dhaksha, and placed her in his heart.
•  There is no other deity who takes care of his wife like Shiva. 
• He respected every word of his wife. 

When Sati insisted on going to her father's house, knowing the humiliation she might face there, he warned her but didn't oppose her. 

• When Dhaksha humiliated Shiva, Sati jumped into the sacrificial fire of Dhaksha and abandoned her body. 
• Shiva was unable to bear the loss of his wife and chose the way of penance.

After the death, Sati took a second birth as Himavan's daughter. She took penance to get Shiva as her husband again. All other deities requested Shiva to marry Parvati and convinced him that Parvati was Sati's rebirth.

• Shiva is his wife's friend and Guru.
• He gave her knowledge of salvation and helped her to get out of the birth and death cycle.

Shiva was brave enough to show that love and respect. I know wise men will do.

• I am sure If a woman gets such respect and love, devotion generates, resulting in worship towards her husband.
• That is why a woman wants to get a husband like Shiva

 In reality, no such love, respect, or recognition happens in most cases. The result is an increase in the number of divorces and crimes. Similarly, Goddess Parvati was the only woman who worshipped her husband. 

• She presented herself as an ideal wife, a role model for all women. 
• Every woman wishes they could get a husband like Shiva to lead the life of the Shiva-Parvati couple.

In most Puranas, the presentation is a conversation between Shiva and Parvathi. In Ramayana, each chapter or khandum ends by mentioning Uma-Maheswara somevadea, this khandum samapthum (Meaning: with this conversation between Shiva and Parvati, this chapter ends).

 

Great dancer:

 Shiva is considered a great dancer. Shiva tandava is the name given to his dance form. Tandava (also spelled as Tāṇḍavam) is a divine dance performed by the Hindu god Shiva.[16][17][18][19][20] Nataraja (King of dance [22]) posture is Shiva's dance in Tandava dance form. In the Shaiva Siddhanta tradition, Nataraja is the supreme lord of the dance. [23] 

Nataraja (source: Wikipedia)

• Tandava is the sacred dance-drama of India and has vigorous, brisk movements.

 The types of Tandava found in the Hindu texts are Ananda Tandava, Tripura Tandava, Sandhya Tandava, Samhara Tandava, Kali (Kalika) Tandava, Uma Tandava, Shiva Tandava, Krishna Tandava and Gauri Tandava. [21] 

• Tandava mudras and postures occur within the person when his Kundalini (Shakti within) becomes active. 
• Mudras and postures of sculptures in ancient Indian temples are a mere depiction of spirituality, which occurs in the person as a fruit of his practices.

Shiva Tandava is a vigorous dance that is the source of the creation, preservation, and dissolution. 

• Rudra Tandava depicts his violent nature, first as the creator and later as the destroyer of the universe, even death itself (said to have performed this when Sati gave up her life in Daksha's sacrificial fire).
• Ananda Tandava depicts him as joyful. 
• Nataraja sculptures depict 108 Karanas of Tandava.

A pictorial allegory of the five manifestations of eternal energy is dance. [8]

Srishti - creation, evolution

Sthiti - preservation, support

Samhara - destruction, evolution

Tirodhana - illusion

Anugraha - release, emancipation, grace

The dance performance of Shiva's wife in response to Shiva's Tandava is Lasya, in which the movements are gentle, graceful, and sometimes erotic. 

 

Neelakantha:

 

The Devas and Asuras made a diplomatic arrangement to churn the ocean of milk to get the elixir. Both the parties agreed to share it among themselves. However, Vishnu assured the devas that he would arrange for them alone to obtain the nectar. [5]

The churning of the Ocean of Milk was an extensive process. Mount Mandara was the churning rod, and Vasuki, a naga who resided on Shiva's neck, became the churning rope. Vasuki coiled himself around Mandara. The Devas tug from the tail of the serpent and the asuras the head, and the churning commenced. However, Mandara was too enormous and sank to the bottom of the ocean. Lord Vishnu came to the rescue and supported the mountain in his Kurma avatar (turtle)on his shell. [6]

Churning of the ocean. (Vasuki is the rope Devas at the tail and Asuras at the head)

Shiva drinks the poison:

• While churning, the poison escaped from the mouth of Vasuki. 
• This poison was strong enough so that it could destroy all of creation. 
• Shiva consumed the poison to protect the three worlds. 
• He held it in his neck, which bruised and turned blue, offering him the epithet Neelakantha (the blue-throated one; Neela means blue, and Kantha means throat in Sanskrit). [7]

 

Banyan tree, cradle, and bell:

 

Here is a belief in my part of Kerala that if a woman who does not have a child for a long time after marriage ties a cradle to the temple Banyan Temple Tree and prays devotedly for a child, expecting a result for her prayers.

 Devotees tie the bell after rituals to fulfill their wishes.

Thousands of devotees come to the tree to tie the sacred bells given to them from the temple.

The devotees walk around the tree with prayers and making wishes. After that, they tie the bell to it, expecting a positive result.

 

Cradle tied on Banyan tree

 

Azhimala beach:

 Nestled just a stone's throw away from the temple lies the mesmerizing beach with its captivating natural beauty and tranquil ambiance. 

• It is a wonderfully peaceful and natural location. 
• Gentle waves wash the long stretch of golden sand, and palm trees with old clusters of boulders are in the backdrop. 

Instead of a crowd of tourists, you can watch local fishermen land their catch. 

Local fishermen with their catch.

• Azhimala means the mountain near the ocean, and the temple is on a rock on the edge of the Arabian Sea. 

This beach is a must-visit for anyone seeking relaxation and leisure. The azure (bright blue) sea invites you to take a refreshing dip, while the sandy shore is ideal for a stroll.

• The beach's scenic surroundings of verdant greenery and rocky cliffs offer a picturesque backdrop for capturing sunset views.

 

Mythology:

 

It is a belief that the temple has a mythological connection with Pandavas. According to local belief, this location is where the Pandavas, five brothers from the Indian epic Mahabharata, spent some time during their exile. Legend has it that, once Draupadi, the wife of the Pandavas, felt thirsty, there was only sea water around. 

• Bhimsen, one of the Pandavas, immediately made a hollow in a rock with his elbow, and a spring of sweet water gushed out, helping Draupadi to quench her thirst. 
• Bhimsena broke a rock and created a stream of fresh water. 
• This water body is known as Kaneerkuzhy. 
• Water from the source is a medicine for rare diseases. 

Earlier, the temple used this water for rituals.

• Even though this place is on the coast, the water in the temple well is not salty.

 In ancient times, the name of this area was Pulinakudi because of the presence of tigers. 

 

References

 

1Wikipedia

2www.wisdomlib.org (2012-06-29). "Bhagiratha, Bhagīratha: 23 definitions". www.wisdomlib.org. Retrieved 2022-10-22.

3  ^ www.wisdomlib.org (2019-01-28). "Story of            Bhagīratha". www.wisdomlib.org. Retrieved 2022-10-22.

4 ^ Thomas, Paul (1955). Epics, Myths, and Legends of India: A Comprehensive Survey of the Sacred Lore of the Hindus, Buddhists and Jains. D.B. Taraporevala. p. 102.

5 ^ Mani, Vettam (2015-01-01). Puranic Encyclopedia: A Comprehensive Work with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass. p. 114. ISBN 978-81-208-0597-2.

6^ Mankodi, Kirit (1973) "Gaṅgā Tripathagā"Artibus Asiae 35(1/2): pp. 139-144, p. 140

7Rajarajan, R. K. K. Masterpieces of Indian Literature and Art - Tears of Kaṇṇaki: Annals and Iconology of the 'Cilappatikāram'.^Jump up to:^a b Goldberg pp. 145–8

8 Pattanaik, Devdutt (Sep 16, 2005). "Ardhanareshwara". Official site of Devdutt Pattanaik. Archived from the original on 21 November 2010. Retrieved 6 February 2011.

9^ Jump up to ^a b c d Kinsley, David (1998). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Motilal Banarsidass Publ. pp. 49–53. ISBN 81-208-0394-9.

10Srinivasan p. 158

11^ Srinivasan p. 59

12^ Sivaya Subramuniyaswami (2003). Dancing with Siva: Hinduism's Contemporary Catechism. Himalayan Academy Publications. p. 758.

13 Daniélou pp. 63–7

14 Dehejia pp. 37–9

15 Pande, Dr. Alka. "The Icon of Creation – Ardhanarisvara". Official site of the author. Archived from the original on 4 July 2008. Retrieved 6 February 2011.

16www.sanskrit-lexicon.uni-koeln.de. Retrieved 2021-06-06.

17^ James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing, ISBN 978-0823931798, pages 687

18^ "Tandava | Indian dance". Encyclopedia Britannica. Retrieved 2021-06-06.

19^ Jump up to ^a b c Natya-shastra IV.263-264

20^ Dalal 2014, p. 407.

21^ Jump up to:^a b c Manohar Laxman Varadpande 1987, p. 154.

22^ Joyce Burkhalter Flueckiger (23 February 2015). Everyday Hinduism. John Wiley & Sons. p. 74. ISBN 978-1118528181.

23^ Jump up to ^a b c Ananda K. Coomaraswamy, "The Dance of Shiva", in The Dance of Shiva: Fourteen Indian Essays, rev. ed. (New York: Noonday Press), (1957) ISBN 81-215-0153-9. Cited, "Nataraja", Manas, UCLA

24^ Stutley, M. (1985). The Illustrated Dictionary of Hindu Iconography. New Delhi, India: Munshiram Manoharlal Publishers. pp. 98, 119. ISBN 978-81-215-1087-5.

25^ Singh, Ishar B. (2015). "Phytochemical and biological aspects of Rudraksha, the stony endocarp of Elaeocarpus ganitrus". Israel Journal of Plant Sciences. 62 (4): 265–276 – via Brill.

26^ "Aksa: English Translation of the Sanskrit word: Aksa-- Sanskrit Dictionary".

27^ Subramuniyaswami, Sivaya (1997). Dancing with Siva. USA. Search for "Rudraksha" on the page. ISBN 9780945497974.

28^ Ziegenbalg, Bartholomaeus (1869). Genealogy of the South-Indian Gods: A Manual of the Mythology and Religion of the People of Southern India, Including a Description of Popular Hinduism. Higginbotham. p. 27.

29^ Koul, M. K. (2001-05-13). "Bond with the beads". Spectrum. India: The Tribune.

30^ Lee, D. W. (1991). "Ultrastructural Basis and Function of Iridescent Blue Color of Fruits in Elaeocarpus". Nature. 349 (6306): 260–262. Bibcode:1991Natur.349..260L. doi:10.1038/349260a0. S2CID 13332325.

31^ "Rudrakine chemical". Research gate.

32^ Jawla, Sunil; Rai, D. V. (2016-06-08). "QSAR Descriptors of Rudrakine Molecule of Rudraksha (Elaeocarpus ganitrus) Using Computation Servers". German Journal of Pharmacy and Life Science (GJPLS). 1 (1).

33 ^ Ray, A.B.; Chand, Lal; Pandey, V.B. (January 1979). "Rudrakine, a new alkaloid from Elaeocarpus ganitrus". Phytochemistry. 18 (4): 700–701. doi:10.1016/S0031-9422(00)84309-5.