Chapter IV
On the greatness of the Rudrâksam
1-11. Nârada said :– O Sinless one! The greatness of the Rudrâksa seed that you have described is verily such. Now I ask why is this Rudrâksam so much entitled to worship by the people. Please speak clearly on this point. Nârâyana spoke :– O Child! This is the very question that was asked once by Kârtika, the sixfaced One, to Bhagavân Rudra, dwelling in Kailâs’a. What He replied, I say now. Listen. Rudra Deva spoke :– O Child Sadânana. I will dwell briefly on the secret cause of the greatness of the Rudrâksa seed. Hear. In days of yore, there was a Daitya called Tripurâ who could not be conquered by any body. Brahmâ, Visnu 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 Tripurâsura might be effected and the troubles of the Devas be removed. Not for a moment my eyelids dropped. There by my eyes were affected and drops of water came out of my eyes. Note here. How enemies are to be killed. It requires great thought, great concentration, great yoga and great powers. O Mahâsena! From those drops of water coming out of my eyes, the great tree of Rudrâksam did spring for the welfare of all. This Rudrâksa seed is of thirty-eight varieties. From My Sûrya 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 Rudrâksams are Brâhmins and they are used by the Brâhmanas; the red coloured ones are the Ksattriyas and should be used by the Ksattriyas and the black ones are S’ûdras and should be used by the Vaisyas and the S’ûdras.
12-19. One faced Rudrâksa seed is the S’iva Himself, made manifest and rendered vivid; even the sin incurred in killing a Brâhmana is destroyed thereby. Two faced or two headed Rudrâksam is like the Deva and the Devî. Two sorts of sins are destroyed thereby. The three faced Rudrâksam is like fire; the sin incurred in killing a woman is destroyed in a moment. The four faced Rudrâksa seed is like Brahmâ and removes the sin of killing persons. The five faced Rudrâksam is verily an image of Rudra; all sorts of sins, e.g., eating prohibited food, going to the ungoables, etc., are destroyed thereby. The six faced Rudrâksam is Kârtikeya. It is to be worn on the right hand. One becomes freed of the Brahmâhatyâ sin. There is no manner of doubt in this. The seven faced Rudrâksam is named Ananga. Holding this frees one from the sin of stealing gold, etc., O Mahâsena! The eight faced Rudrâksa is Vinâyaka. 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 Rudrâksa seed has been said. Now I will talk of the nine-faced Rudrâksam. It is verily the Bhairava made manifest. On the left hand it should be worn. By this, the people get both Bhoga (enjoyment) and Moksa (liberation) and they become powerful like Me and get themselves freed at once, without the least delay, of the sins incurred by committing thousands of abortions, hundreds of Brahmâhattyâs (killing the Brâhmanas). Holding the ten-faced Rudrâksa is verily wearing Janârdana, the Deva of the Devas. The holding of which pacifies the evils caused by planets, Pis’âchas, Vetâlas, Brahmâ Râksasas, and Pannagas. The eleven-faced Rudrâksam 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 Vâjapeya sacrifices, and making gifts of one hundred thousand cows are obtained thereby.
If one wears the twelve-headed Rudrâksam on one’s ear, the Âdityas get satisfied. The fruits of performing Gomedha and As’vamedha sacrifices are obtained thereby. No fear comes from burned 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 Rudrâksa seed feels always happy and he is the master of some kingdoms He becomes freed of the sins incurred in killing elephants, horses, deer, cats, snakes, mice, frogs, asses, foxes and various other animals.
O Child! The thirteen faced Rudrâksam is very rare; if anybody gets it, he becomes like Kârti Keya and gets all desires fulfilled; and the eight siddhis are under his grasp. 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 Sadânana! If anybody holds the thirteen faced Rudrâksam, 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 Rudrâksam always, one becomes like S’iva. O Muni! What more shall I speak to you! The Devas pay their respects to one holding the fourteen faced Rudrâksas and he in the end attains the Highest Goal, the state of S’iva. His body becomes verily the body of S’iva.
36-40. The Devas always worship the Rudrâksa seed; the highest goal is attained by wearing the Rudrâksam. The Brâhmanas should hold on their heads at least one Rudrâksam with devotion. A rosary of twenty-six Rudrâksams 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 the two arms; twenty-four Rudrâksams to be worn on the wrists, twelve on each. O Sadânana! If a rosary be made of one hundred and eight, fifty or twenty-seven Rudrâksams 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 momentthe fruit of performing the As’vamedha sacrifices and uplifts his twenty-one generations and finally he resides in the S’iva Loka.
Here ends the Fourth Chapter of the Eleventh Book on the Greatness of the Rudrâksam in the Mahâpuranam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.
Chapter V
On the Rudrâksam rosaries
1-14. Îs’vara said :– O Kârtikeya! Now I will speak how to count the Japam (repetition of the mantra) with the rosary. Hear. The face of Rudrâksam is Brahmâ; the upper summit point is S’iva and the tail end of Rudrâksam is Visnu. The Rudrâksam has two-fold powers :– It can give Bhoga (Enjoyment) as well as Moksa (Liberation). Then string or tie together, like a cow’s tail, and like the snake’s coiling a body, twenty-five five faced Rudrâksa 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 Rudrâksam is in front of the flat face of another Rudrâksam; 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 strung, 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 Pañchagavya (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 S’iva (Six limbed), with “Hûm” added and collect the rosaries. Then repeat over them the Mantra “Sadyojâta, 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 Nyâsa over it, i.e., think that the Great Cause S’iva and the World-Mother Bhagavatî have come on them. Thus make the Samskâra 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 Devata for which it is intended. One is to wear the Rudrâksa rosary on one’s head, neck or ear and controlling oneself, 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 hold always the Rudrâksam. Especially on such occasions as taking baths, making gifts, making japams, performing the Homas,or sacrifices to Visve Devas, in performing the Poojâs of the Devas,in making Prâyaschittams (penances), in the time of S’râdh and in the time of initiation, it is highly necessary to hold Rudrâksam. A Brâhmin is sure to go to hell if he performs any Vaidik act without wearing any Rudrâksam. Note :– It would be offering an insult to S’iva!
15-29. It is advisable to use the true Rudrâksam with gold and jewel, on the head, neck or on one’s hand. Never use the Rudrâksam worn by another. Use Rudrâksam always with devotion; never use it while you are impure. Even the grass that grows with the air in contact with the Rudrâksa tree, goes verily to a holy region for ever. Jâbâla Muni says in the S’ruti :– lf a man wearing Rudrâksam commits a sin, he gets deliverance from that sin. Even if animals hold Rudrâksam, they become S’iva; what of men! The devotees of S’rî Rudra should always use at least one Rudrâksa on the head. Those great devotees, who with Rudrâksam on take the name of the Highest Self S’ambhu, get themselves freed of all sorts of sins and pains. Those who are ornamented with Rudrâksam are the best devotees. It is highly incumbent on those who want their welfare to wear Rudrâksam. Those who hold Rudrâksam on their ears, crown hair, neck, hands, and breast, get Brahmâ, Visnu, and Mahes’vara under them as their Vibhûtis (manifestations, powers). The Devas and all those Risis that started the Gotra, the Âdipurusas (the first chief men in several families), held with reverence the Rudrâksams. All the other Munis, that descended from their families, the ardent followers of S’rauta Dharma, the pure souled, held the Rudrâksams. It may be, that many might not like at first to hold this Rudrâksam, the visible giver of liberation and so well written in the Vedas; but after many births, out of the Grace of Mahâdeva many become eager to take the Rudrâksams. The Munis that are the Jâbâla Sâkhîs are famous in expounding the inestimable greatness of Rudrâksams.
The effect of holding Rudrâksams is well known in the three worlds. Punyam (great merit) arises from the mere sight of Rudrâksams; 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 Rudrâksams, becomes an image of Rudra. There is no manner of doubt in this. By holding Rudrâksams, men become invulnerable of all the beings, become respected, like Mahâ 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 Rudrâksams. By this men are freed of the sin of taking Uchhista and of all the other sins. Even if you suspend a Rudrâksam 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 Rudrâksams, men even if they be devoid of Japam and Dhyânam, become freed of all sins and attain the highest state. Even if one holds merely one Rudrâksa seed purified and surcharged with Mantra S’akti, he uplifts his twentyone generations, gets to Heaven and resides there with respect. I am speaking now further of the Greatness of Rudrâksam.
Here ends the Fifth Chapter of the Eleventh Book on the Rudrâksam rosaries in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.
