THE ELEVENTH BOOK
1-21. S’rî Nârâyana said :-- O Nârada! There are the six kinds of Âchamana :-- (1) S’uddha, (2) Smârta, (3) Paurânik, (4) Vaidik, (5) Tântrik and(6) S’rauta. The act of cleaning after evacuating oneself of urine and faeces is known as S’uddha S’aucha. After cleaning, the Âchaman, that is performed according to rules, is named as Smârta and Paurânik. In places where the Brahmâ Yajña is performed, the Vaidik and S’rauta Âchamanas are done. And where acts, e.g., the knowledge of warfare are being executed, the Tântrik Âchaman is done. Then he is to remember the Gâyatrî 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 Brâhmanas reside Fire, Water, the Vedas, the Moon, the Sun, and the Vâyu (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 diets 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 who 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 Sandhyâ. If for seven days, the morning ablutions are not taken, and if for three days, the Sandhyâs are not performed, if for twelve days, the daily Homas be not performed, the Brâhmanas become S’ûdras. The time for making the Homa in the morning is very little; therefore lest ablutions be done fully which would take a long time and hence the time for the Homa might elapse, the morning bath should be performed quickly. After the bath the Prânâyâma is to be done. Then the full effects of bath are attained. There is nothing holier in this world or in the next than reciting the Gâyatrî. It saves the singer who sings the Gâyatrî; hence it is called Gâyatrî. During the time of Prânâyâma, one must control one's Prâna and Apâna Vâyus, i.e., make them equal. The Brâhmin, knowing the Vedas and devoted to his Dharma, must practise Prânâyâma three times with the repetition of Gâyatrî and Pranava and the three Vyârhitis (Om Bhu, Om Bhuvar, Om Svah).
While practising, the muttering of Gâyatrî is to be done three times. In Prânâyâma, the Vaidik mantra is to be repeated, never a Laukika Mantra is to be uttered. At the time of Prânâyâma, if anybody's mind be not fixed, even for a short while, like a mustard seed on the apex of a cow-horn, he cannot save even one hundred-and one persons in his father's or in his mother's line. Prânâyâma is called Sagarbha when performed with the repetition of some mantra; it is called Agarbha when it is done simply with mere meditation, without repeating any mantra. After the bathing, the Tarpanam with its accompaniments, is to he done; i.e., the peace offerings are made with reference to the Devas, the Risis, and 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 Rudrâksa beads. He who holds thirty-two Rudrâksa beads 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 Mahâ Deva. One is expected to use them as such. O Muni! You can use the Rudrâksas after tieing, stringing together with gold or silver always on your S’ikhâ, 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 Rudrâksa after one has repeated sincerely and with devotion the five lettered mantra of S’iva, or one has repeated the Prânâva (Om). Holding the Rudrâksa implies that the man has realised the knowledge of S’iva Tattva. O Brahmân! The Rudrâksa bead that is placed on the tuft or on the crown hair represents the Târa tattva, i.e., Om Kâra; the Rudrâksa beads that are held on the two ears are to be thought of as Deva and Devî, (S’iva and S’ivâ).
22-37. The one hundred and eight Rudrâksa 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 Devî Sarasvatî and Agni (fire). The Rudrâksa beads ought to be taken by men of all colours and castes. The Brâhmanas, Ksattriyas and Vais'yas should hold them after purifying them with Mantras, i.e., knowingly; whereas the S’ûdras can take them without any such purification by the Mantras, i.e., unknowingly. By holding or putting on the Rudrâksa beads, persons become the Rudras incarnate in flesh and body. There 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 Rudrâksa 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 and putting on the Rudrâksa beads, can never be freed from this Samsâra even after the Koti births. He who blames another person holding Rudrâksa beads has defects in his birth (is a bastard). There is no doubt in this. It is by holding on Rudrâksa that Brahmâ has remained steady in His Brahmâhood untainted and the Munis have been true to their resolves. So there is no act better and higher than holding the Rudrâksa beads. He who gives clothing and food to a person holding Rudrâksa beads with devotion is freed of all sins and goes to the S’iva Loka. He who feasts gladly any holder of such beads at the time of S’râdh, goes undoubtedly to the Pitri Loka. He who washes the feet of a holder of Rudrâksa and drinks that water, is freed of all sins and resides with honour in the S’iva Loka. If a Brâhmana holds with devotion the Rudrâksa beads with a necklace and gold, he attains the Rudrahood. O Intelligent One! Wherever whoever holds with or without faith and devotion the Rudrâksa beads with or without any mantra, is freed of all sins and is entitled to the Tattvajñâna. I am unable to describe fully the greatness of the Rudrâksa beads. In fact, all should by all means hold the Rudrâksa beads on their bodies.
Note :-- The number one hundred and eight (108) signifies the One Hundred and Eight Vedas, the Brahmân, the Source of all Wisdom and Joy.
Here ends the Third Chapter of the Eleventh Book on the glories of the Rudrâksa beads in the Mahâ Puranam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.
1-11. Narada said... O Sinless one! The greatness of the Rudraksha seed that you have described is verily such. Now I ask why is this Rudraksam so much entitled to vorship by the people. Please speak clearly on this point. Narayana spoke :
“O Child! This is the very question that was asked once by
Kartika, the sixfaced One, to Bhagavan Rudra, develling in
Kailas’a. What He replied, I say now. Listen. Rudra Deva
spoke : “O Child Sadhana. I will dwell briefly on the secret
cause of the greatness of the Rudraksha seed. Hear. In old days, there was a Daitya called Tripura who could not be conquered by any body. Brahma, Vishnu and the other Devas were defeated by him. They then came to Me and requested Me to kill the Asura. At their request, I called in my mind the
Divine Great weapon, named Aghora, beautiful and terrible and containing the strength of all the Devas, to kill him. It was inconceivable and it was blazing with fire.
For full divine one thousand years I remained awake with eyelids wide open in thinking of the Aghora weapon, the destroyer of all obstacles, whereby the killing of Tripurasura might be effected and the troubles of the Devas be removed.
Not for a moment my eyelids dropped. Thereby my eyes were affected and drops of water came out of any eyes. (Note here. How enemies are to be killed. It requires great thought, great concentration, great yoga and great powers). O
Mahasena! From those drops of water coming out of my eyes, the great tree of Rudraksha did spring for the welfare of all. This Rudraksha seed is of thirty-eight varieties. From My Surya Netra. i.e., My right eye, symbolizing the Sun, twelve yellow coloured (Pingala colour) varieties have come; and from my left eye representing the Moon, the Soma Netra, sixteen varieties of white colour and from my third eye on the top, representing Fire i.e., the Agni Netra, ten varieties of black colour have come out. Of these the white Rudrakshams
are Brahmins and they are used by the Brahmanas; the red coloured ones are the Kshatriyas and should be used by the Kashattriyas and the black ones are Sudras and should be used by the Vaisyas and the Sudras.
12-19. One faced Rudraksha seed is the Shiva Himself,made manifest and rendered vivid; even the sin incurred in killing a Brahmana is destroyed thereby. Two faced or two headed Rudraksha is like the Deva and the Devi. Two sorts of sins are destroyed thereby. The three faced Rudraksha is like fire; the sin incurred in killing a woman is destoyed in a moment. The four faced Rudraksha seed is like Brahm and removes the sin of killing persons. The five faced Rudraksha is verily an image of Rudra; all sorts of sins, e.g. eating
prohibited food, going to the ungoables, etc., are destoyed thereby. The six faced Rudrasha is Kartikeya. It is to be worn on the right hand. One becomes freed of the Brahmahatya sin. There is no doubt in this. The seven faced Rudraksha is named Ananga. Holding this frees one from the sin of stealing gold, etc., O Mahasena! The eight faced Rudraksha is Vinayaka. Holding this frees one from the sin of holding an illicit contact with a woman of a bad family and with the wife of one’s Guru, etc., and other sins as well. It enables one to
acquire heaps of food, cotton, and gold; and in the end the Highest Place is attained.
20-35. The fruit of holding the eight faced Rudrakshsa
seed has been said. Now I will talk of the nine-faced
Rudraksha. It is verily the Bhairava made manifest. On the left
hand it should be worn. By this, the people get both Bhoga
(enjoyment) and Moksya (liberation) and they become
poweful like Me and get themselves freed at once, without
the least delay, of the sins incurred by committing thousands
of abortions, hundreds of Brahmahattyas (killing the
Brahmanas). Holding the ten faced Rudraksha is verily wearing Janardana, the Deva of the Devas. The holding of which pacifies the evils caused by planets, Pisachas, Vetalas Brahma Raksasas, and Pannagas. The eleven-faced Rudraksha is like the Eleven Rudras. The fruits, the efficacy of which I now describe. Hear. The fruits obtained through the performance of one thousand horse sacrifices, one hundred Vajapeya sacrifices, tand making gifts of one hundred thousand cows are obtained thereby. If one wears the twelve-headed Rudrakshas on one’s ear, the Adityas get satisfied. The fruits of performing Gomedha and Asvamedha sacrifices are obtained thereby. No fear comes from horned buffaloes, armed enemies and wolves and tigers and other murderous animals. Also the several diseases of the body never come to him. The holder of the twelve-faced Rudraksha seed feels always happy and he is the master of some kingdoms He becomes freed of the sins incurred in killing elephants, horses, dear, cats, snakes, mice, frogs, asses, foxes and various other animals.
O Child! The thirteen faced Rudraksha is very rare; if anybody gets it, he becomes like Kartikeya and gets all desires fulfilled; and the eight siddhies are under his graps. He learns how to make gold, silver and other metals; he attains all sorts of enjoyments. There is no manner of doubt in this. O Sadhanana! If anybody holds the thirteen faced Rudraksha, he becomes freed from the sins incurred in killing mother, father and brothers. O Son! If one holds on one’s head the fourteen faced Rudraksha always, one becomes like Shiva. O Muni! What more shall I speak to you! The Devas pay their respects to one holding the fourteen faced Rudrakshas and he in the end attains the Highest Goal, the state of Shiva. His body becomes verily the body of Shiva.
36-40. The Devas always worship the Rudraksha seed; the highest goal is attained by wearing the Rudraksha. The Brahmanas should hold in their heads at least one Rudraksha is to be made and tied on the head. Similarly a rosary of fifty seeds is to be worn and suspended on the breast; sixteen each on each of she two arms; twenty-four Rudraksha to be worn on the wrists, twelve on each. O Sadhanana! If a rosary be made of one hundred and eight, fifty or twenty-seven Rudrakshams and if japam be done with that, immeasurable merits are obtained. If anybody wears a rosary of one hundred and eight seeds, he gets at every moment the fruit of performing the Asvamedha sacrifices and uplifts his twentyone generations and finally he resides in the Shiva Loka.
Here ends the Fourth Chapter of the Eleventh Book on
the Greatness of the Rudraksham in the Mahapuranam Sri
Mad Devi Bhagvatam of 18,000 verses by Maharsi Veda
1-14. Isvara said... “O Kartikeya! Now I will speak how to count the Japam (repetition of the mantra) with the rosary. Hear. The face of Rudraksha is Brahma; the upper summit point is Shiva and the fail end of Rudraksha is Vishnu. The Rudraksha has two-fold powers: It can give Bhoga (enjoyment) as well as Moksha (liberation). Then string ro tie together, like a cow’s tail, and like the snake’s coiling a body,twenty-five five face Rudraksha seeds, thorny and of red, white, mixed colours bored through and through. The rosary is to taper as a cow’s tail tapers down. In stringing the beads into a rosary, it should be seen that the flat face of one Rudraksham is in front of the flat face of another Rudraksha; so the tail, the pointed end of one, must come in front of the
tail or the narrower end of another. The Meru or the topmost bead of the string must have its face turned upwards and the knot should be given over that. The rosary, thus strungs, yields success of the mantra (mantra-siddhi). When the rosary is strung, it is to be bathed with clear and scented water and afterwards with the Panchagavya (cow-dung, cow urine, curd, milk, and ghee); then wash it with clear water and sanctify it with the condensed electrical charge of the Mantra. Then recite the Mantra of Shiva (Six limbed, with “Hum” added
and collect the rosaries. Then repeat over them the Mantra “Sadyojata, etc., and sprinkle water over it one hundred and eight times. Then utter the principal mantra and place them on a holy ground and perform Nyasa over it, i.e., think that the Great Cause Shiva and the World-Mother Bhagavati have come on them. Thus make the Samskara of the rosary (i.e., purify it) and you will find then that your desired end will be attained successfully. Worship the rosary with the Mantra of that Devta for which it is intended. One is to wear the Rudraksha rosary on one’s head, neck or ear and controlling one self, one should make japam with the rosary On the neck, head, breast, or the ears or on the arms, the rosary should he held with the greatest devotion. What is the use in saying
about it so often? It is highly meritorious and commendable to holds always the Rudraksha. Especially on such occasions as taking baths making gifts, making japams, performing the Homas, or sacrifices to Visve Devas, in performing the
Poojas of the Devas, in making Prayaschittams (penances), in the time of Sradha and in the time of initiation, it is highly necessary to hold Rudraksha. A Brahmin is sure to go to hell if he preforms any Vaidik act without wearing any Rudraksha.
Note: It would be offering an insult to Shiva!
15-29. It is advisable to use the true Rudraksham with gold and jewel, on the head, neck or on one’s hand. Never use the Rudraksha worn by another. Use Rudraksha always with devotion; never use it while you are impure. Even the grass that grows with the air in contact with the Rudraksha tree, goes verily to a holy region for ever. Jabala Muni says in the Sruti: If a man wearing Rudraksha commits a sin, he gets deliverance from that sin. Even if animals hold Rudraksha, they become Shiva; what of men! The devotees of Sri Rudra
should always use at least one Rudraksha on the head. Those great devotees, who with Rudraksha on take the name of the Highest Self Sambhu, get themselves freed of all sorts of sins and pains. Those who are ornamented with Rudraksham are the best devotees. It is highly incumbent on those who want
their welfare to wear Rudraksha. Those who hold Rudraksha on their ears, crown hair, neck, hands and breast, get Brahma, Vishnu, and Maheshvara under them as their Vibhutis (manifestations, powers). The Devas and all those Rishis that started the Gotra, the Adipurusas (the first chief men in
several families), held with reverence the Rudraksha. All the other Munis, that descended from their families, the ardent followers of Srauta dharma, the pure souled, held the Rudraksha. It may be, that many might not like at first to hold
this Rudraksha, the visibile giver of liberation and so well written in the Vedas; but after many births, out of the Grace of Mahadeva, many become eager to take the Rudraksha. The Munis’ that are the Jabala Sakhis are famous in expounding the inestimable greatness of Rudraksha.
The effect of holding Rudraksha is well known in the three worlds. Punyam (great merit) arises from the mere sight of Rudraksha; ten million times that merit arises by its touch; and by wearing it, one hundred Koti times the fruit arises and if one makes Japam every day, then one lakh koti times the
punyam arises. There is no manner of questionings in this.
30-36. He who holds in his hand, breast, neck, ears, head,
the Rudraksha, becomes an image of Rudra. There is no manner of doubt in this. By holding Rudraksha, men become invulnerable of all the beings, become respected, like Mahi Deva, by the Devas and Asuras and they roam on the earth
like Rudra. Even if a man be addicted to evil deeds and commits all sorts of sins, he becomes respected by all, on holding Rudraksha. By this men are freed of the sin of taking Uchhista and of all the other sins. Even if you suspend a
Rudraksha rosary on the neck of a dog and if that dog dies in that state, he gets liberation! Then what to speak of others! By holding Rudraksha, men even if they be devoid of Japam and Dhyanam, become freed of all sins and attain the highest state. Even if one holds merely one Rudraksha seed purified
and sucharged with Mantra Sakti, he uplifts his twentyone generations, gets to Heaven and resides there with respect. I am speaking now further of the Greatness of Rudraksha. Here ends the Fifth Chapter of the Eleveth Book on the
Rudraksam rosaries in the Maha Puranam Sri Mad Devi Bhagvatam of 18,000 verses by Maharsi Veda Vyasa.
1-21. Isvara said... “O Kartikeya! Kusagranthi, Jivapattri and other rosaries cannot compare to one-sixteenth part of the Rudraksha rosary. As Vishnu is the best of all the Purusas, the Ganga is the best of all the rivers, Kasyapa, amongst the Munis, Uchchaishrava amongst the horses, Maha Deva amongst the Devas, Bhagvati amongst the Devis, so the Rudraksha rosary is the Best of all the rosaries. All the fruits that occur by reading the stotras and holding all the Vratas, are obtained by wearing the Rudraksha bead. At the time of 262 The Power Of Rudraksha Original Text From Puranas & Shastras 263 making the Aksaya gift, the Rudraksha bead is capable of giving high merits. The merit that accrues by giving Rudraksham to a peaceful devotee of Shiva, cannot be
expressed in words. If anybody gives food to a man holding the Rudraksha rosary, his twenty one generations are uplifted and he ultimately becomes able to live in the Rudra Loka. He who does not apply ashes on his forehead and who does not hold Rudraksha and is averse to the worship of Shiva is inferior to a chandala. If Rudraksha be placed on the head then the flesh-eaters, drunkards, and the associates with the vicious become freed of their sins. Whatever fruits are ontained by performing various sacrifices, asceticism and the study of the Vedas are easily attained by simply holding the Rudraksham rosary. Whatever merits are obtained by reading the four Vedas and all the Puranas and bathing in all the Tirthas and the results that are obtained by immense practise in learning all are, obtained by wearing Rudraksha. If at the
time of death, one wears Rudraksha and dies, one attains Rudrahood. One has not to take again one’s birth. If anybody dies by holding Rudraksha on his neck or on his two arms, he uplifts his twenty-one generations and lives in the Rudra
Loka. Be he a Brahman or a Chandala, be he with qualities or without qualities, if he applies ashes to his body and holds Rudraksha, he surely attains Sivahood. Be he pure or impure; whether he eats uneatables or be he a Mlechha or a Chandala or a Great Sinner, any body if he holds Rudraksha is surely
equal to Rudra. There is no doubt in this. If any body holds Rudraksha on his head he gets Koti times the fruit; on his ears ten Koti times the fruit, on his neck, one hundred Koti times the fruit, on his holy thread, ayuta times the fruit; on his arm, one lakh Koti times the fruit and if one wears Rudraksha on one’s wrist, one attains Moksha. Whatever acts, mentioned in the Vedas be performed with
Rudraksha on, the fruits obtained are unbounded. Even if a man be without any Bhakti and if he wears on his neck the Rudraksha rosary though he does always vicious acts, he becomes freed of the bondage of this world. Even if a man does not hold Rudraksha but if he be always full of devotion
towards the Rudraksha, he attains the fruit that is got by wearing the Rudraksha and he attains the Shiva Loka and is honoured like Shiva. As in the country of Kikata, an ass which used to carry Rudraksha seed got Sivahood after his death, so any man, whether he be a Jnani (wise) or Ajnani
(unwise), gets Sivahood if he holds Rudraksha. There is no doubt in this.
22-28. Skanda said... “O God! How is it that in the
country of Kikata (Bihar), an ass had to carry Rudraksha, who
gave him the Rudraksha! And what for did he hold that?
Bhagvan Isvara said... “O Son! Now hear the histry of the case. In the Bindhya mountain one ass used to carry the load of Rudraksha of a traveller. Once the ass felt tired and became unable to carry the load and fell down on the road
and dies. After his death the ass came to Me by My Grace becoming Mahesvara with trident in his hand and with three eyes. O Kartikeya! As many faces as there are in the Rudraksha, for so many thousand Yugas the holder resides
with honour in the Shiva Loka. One should declare the greatness of Rudraksha to one’s own disciple never to disclose its glories to one who is not a disciple or devotee of Rudraksha nor to him who is a illiterate brute. He be a Bhakta
or not a Bhakta, be he low or very low, if he holds Rudraksha, then he is freed from all sins. No equal can be to the merit of him who holds the Rudraksha.
264 The Power Of Rudraksha Original Text From Puranas & Shastras 265
29-30. The Munis, the seers of truth, describe this holding
on of Rudraksha as a very great vow. He who makes a vow to
hold one thousand Rudraksha, becomes like Rudra; the Devas
bow down before him. If thousand Rudraksha be not
obtained, one should hold at least sixteen Rudraksha on each
arm, one Rudraksh on the crown hair; on the two hands, twelve on each; thirty-two on the neck; forty on the head; six on each ear and one hundred and eight Rudraksha on the breast; and then he becomes entitled to worship like Rudra. If
any body holds Rudraksha together with pearls, Prabala crystal, silver, gold and gem (lapis lazuli), he becomes a manifestation of Shiva. If a body, through laziness even, holds Rudraksha, the sin cannot touch him as darkness cannot come near light. If any body makes japam of a mantram with a Rudraksha rosary, he gets unbounded results. Such a merit giving Rudraksha, if one such Rudraksha be not found in any one’s body, his life becomes useless, like a man who is void of Tripundrak (three curved horizontal marks made on the
forehead by the worshippers of Shiva). If any body simply washes his head all over with Rudraksha on, he gets the fruit of bathing in the Ganges. There is no doubt in this. One faced Rudraksha, the five faced, eleven faced and fourteen
faced Rudraksha are highly meritorious and entitled to worship by all. The Rudraksha is Sankara made manifest; so it is always worshipped with devotion. The greatness of Rudraksha is such as it can make a king out of a poor man.
On this point, I will tell you an excellent Puranic anecdote.
40-49. There was a Brahmin, named Girinatha in the
country of Kosala. He was proficient in the Vedas and
Vedamgas, religious and very rich. He used to perform
sacrifices. He had a beautiful son named Gunanidhi. The son
gradually entered into his youth and looked beautiful like
Kandarpa, the God of Love. While he was studying at his
Guru Sudhisana’s house, he, by his beauty and youth
captivated the mind of his Guru’s wife named Muktavali. The
Guru’s wife became so much enchanted by his extraordinary beauty that she, being unable to control herself, mixed with him and for some time remained with him in secret enjoyment. Then feeling inconveniences, due to the fear of
his Guru, to enjoy her freely, used poison to the Guru, killed him and then he began to live freely with her. Next when his father, mother came to know about this, he put to death instantly his father and mother, administering poison to them. He became addicted to various pleasures and his wealth was
exhausted gradually. He began to steal in Brahmans’ houses and became addicted very much to drinking. His relatives outcasted him from the society for his bad behaviour and banished him outside the town. He then went into a dense forest with Muktavali; and he begn to kill the Brahmins for
their wealth. Thus a long time passed away; when at last he fell into the jaws of death.
50-54. Then to take him to the region of Death,
thousands of the Yama’s messengers came; at the same time
the Shiva’s messemgers came; from Shiva-Loka. O Kartikeya!
A quarrel then ensued between both the parties of Yama and
Shiva,” The Yama’s messengers, then, said: “O Servers of
Sambhu! What are the merits of this man that you have come
to take him? First speak to us of his merits.” Shiva’s
messengers spoke”— Fifteen feet below the ground where
this man died, there exists the Rudraksha. O Yama’s messengers! By the influence of that Rudraksha, all his sins are destroyed; and we have come to take him to Shiva.” Then the Brahmin Gunaridhi assumed a divine form and, getting on an aerial car went with Shiva’s messengers before Shiva.
“O One of good vows! Thus have described briefly to you
the greatness of Rudraksha. This is capable to remove all sorts
of sins and yield great merits.
Here ends the Sixth Chapter of the Eleventh Book on the Greatness of Rudrakshams in the Mahapuranam Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
1-4. Sri Narayana said... “O Narda! When Girisa thus
explained to Kartikeya the greatness of Rudraksha, he became
satisfied. Now I have spoken to you of the glories of the
Rudraksha as far as I know. Now, as to our subject of right
way of acting, I will now speak on other things that ought to be known. Listen. The seeing of Rudraksha brings in a lakh times of Punyam and koti times merit; again if one makes the japam of a Mantra with that Rudraksha, one obtains merit one hundred lakh koti times and one thousand lakh koti times the
merit. The merit in holding the Rudraksha is far superior to that in holding Bhadraksam. The Rudraksha seed that is of the size of an Amalaki is the best; which is the of the size of a plum, is middling; and which is of the size of a gram is the worst this is my word and promise. The Rudraksha tree is of
four kinds: Brahmana, Kshattriya, Vaisya, and Shudra. The white colour is Brahmana; the red colour is Kshattriya; the yellow colour is Vaisya and the black coloured Rudraksha seed is Shudra. The Brahmanas are to use the white coloured Rudraksha; the Kshattriyas, the red coloured ones, the Vaisyas,
the yellow coloured ones; and the Shudras, the black ones. Those Rudraksha seeds that are nicely circular, smooth, hard, and whose thorns or points are distinetly visible, are the best. Those that are pierced by insects, broken in parts, whose thorns are not clearly visible, with swells and holes and those
that are coated over, these six varieities of Rudraksha are faulty. Those Rudraksha that have their holes by nature running through and through are best; and those that have their holes pierced by men are middling. The Rudraksha seeds that are all of uniform shape,, bright, hard, and beautifully
circular should be strung together by a silken thread. How to test the Rudraksha seed? As gold is tested by a touch stone; so the Rudraksha is tested by drawing lines on it; those on which the lines are most uniform, bright and beautiful are the best and they should be worn by the Shivas. One should hold one Rudraksha on the crown hair, thirty on the head, thirty six on the beck; sixteen on each arm, twelve on each wrist, fifty on the shoulders, one hundred and eight Rudraksha in the place of the sacrificial thread; and the devotee should have two or three rounds on the neck. On the earrings, on the crown of
the head, the head, on bracelets, on armlets, on necklace, on the ornament worn on the joins one should hold Rudraksham always, whether one sleeps or eats. Holding three hudred Rudraksha is the lowest; holding five hundred is middling; holding one thousand Rudraksha is the best; so one ought to
wear one thousand Rudraksha. At the time of taking Rudraksha, on one’s head, one should utter the Mantra of Isana; the mantra of Tat Purusa while holding on one’s ears; Aghora mantra on one’s forehead and heart; and the vija of
Aghora mantra i.e., “hasau” while holding on one’s hands. One should wear the rosary of fifty Rudraksha seeds, suspended up to the belly, uttering the Vamadeva mantra i.e., Sadyojatat, etc., the five Brahma mantras, and the six-limbed Shiva mantra. One is to string every Rudraksha seed, uttering
the root mantra and then hold it One-faced Rudraksha reveals Paratattva (the highest Tattva); when worn, the knowledge of the highest Tattva arises; the Brahma is seen then. The two-faced Rudraksha is Ardhanarisvara, the Lord of the other half which represents woman (in the same person); if worn,
Ardhanarisvara Shiva is always pleased with that man who holds it. The three faced Rudraksha is Fire God manifest; it destroys in a moment the sin of killing a woman. The three-faced Rudraksha is the three Agnis, Daksinagni,
Garbapatya, and Ahavaniya; Bhagavan Agni always pleased with that man who wears the three-faced Rudraksha. The four-faced Rudraksha in Brahma Himself. The wearer gets his prosperity enhanced, his diseases destroyed, the divine knowledge springs in him and his heart is always pleased. The
five-faced Rudraksha is the five-faced Shiva Himself; Mahadeva gets pleased with him who holds it. The presiding Deity of the six faced Rudraksha is the seven Matrikas, the Sun and the seven Risis. By putting on this, the prosperity is
increased, health and the pure knowledge are established. It should be put on when one becomes pure. The Presiding Deity of the eight-faced Rudraksha is Brahmi, the eight Matrikas. By holding this, the eight Vasus are pleased and the
river Ganges is also pleased. The putting on of this makes the Jivas truthful and pleasant-minded. The Devata of the minefaced Rudraksha is Yama; holding this puts off the fears of Death. The Devata of the eleven-faced Rudraksha is ten
quarters. The ten quarters are pleased with him who wears the ten-faced Rudraksha. The Devata of the eleven mouthed Rudraksha is the eleven Rudras and Indra. Holding this enhances happiness. The twelve-faced Rudraksha is Vishnu made manifast; its Devatas are the twelve Adityas; the devotees of Shiva should hold this. The thirteen-faced Rudraksha, if worn, enables one to secure one’s desires; he does nowhere experience failures. The Kama Deva becomes
pleased with him who wears this. The fourteen-faced Rudraksha destroys all diseases and gives eternal health. While holding this, one ought not to take wine, flesh, onion, garlic, Sajna fruit, Chalta fruit and the flesh of the boar which eats excrements, etc., During the Lunar and Solar eclipses, during the Uttarayana Samkranti or the Daksinayana Samkranti, during the full Moon or the New Moon day, if Rudraksha be worn, one becomes instantly freed of all one’s sins.
Here ends, the Seventh Chapter of the Eleventh Book on the greatness of one faced etc., Rudraksham in the Maha Puranam Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
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