Srimad Bhagwatam

1/18/24, 4:29 PM The Rudraksha as described in the Srimad devi bhagavatam one of the most important scriptures.
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SACRED RUDRAKSHA
GENUINE RUDRAKSHA BEADS FROM JAVA AND NEPAL
SINCE 1999
The S'rîmad Devî Bhâgawatam

Translated by Swami Vijñanananda
THE ELEVENTH BOOK
Chapter III
On the glories of the Rudrâksa beads

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
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unclean and dirty and various diets are being excreted out of the nine holes
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(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
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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.
Chapter IV
1-11. Narada said... O Sinless one! The greatness of the Rudraksha seed that you
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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
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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
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Vyasa.
CHAPTER V
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
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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.
CHAPTER VI
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
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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
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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
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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.
CHAPTER VII
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
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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
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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.
[email protected]
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