by Swami Vijñanananda | 1921 | 545,801 words | ISBN-10: 8121505917 | ISBN-13: 9788121505918
The English translation of the Devi Bhagavata Purana. This Sanskrit work describes the Devi (Divine), the Goddess, as the foundation of the world and as identical with Brahman, the Supreme Being. The Devi Bhagavata Purana is one of the most important works in Shaktism, a branch of Hinduism focusing on the veneration of the divine feminine, along w...
1-14. Īśvara said :-- O Kārtikeya! Now I will speak how to count the Japam (repetition of the mantra) with the rosary. Hear. The face of Rudrākṣam is Brahmā; the upper summit point is Śiva and the tail end of Rudrākṣam is Viṣṇu.
The Rudrākṣam has two-fold powers :-- It can give Bhoga (Enjoyment) as well as Mokṣa (Liberation). Then string or tie together, like a cow’s tail, and like the snake’s coiling a body, twenty-five five faced Rudrākṣa 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 Rudrākṣam is in front of the flat face of another Rudrākṣam; 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 Śiva (Six limbed), with “Hūm” added and collect the rosaries. Then repeat over them the Mantra “Sadyojāta, 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 Nyāsa over it, i.e., think that the Great Cause Śiva and the World-Mother Bhagavatī have come on them. Thus make the Samskāra 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 Rudrākṣa 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 Rudrākṣam. Especially on such occasions as taking baths, making gifts, making japams, performing the Homas,or sacrifices to Viṣve Devas, in performing the Poojās of the Devas,in making Prāyascittams (penances), in the time of Śrādh and in the time of initiation, it is highly necessary to hold Rudrākṣam. A Brāhmin is sure to go to hell if he performs any Vaidik act without wearing any Rudrākṣam.
Note :-- It would be offering an insult to Śiva!
15-29. It is advisable to use the true Rudrākṣam with gold and jewel, on the head, neck or on one’s hand. Never use the Rudrākṣam worn by another. Use Rudrākṣam always with devotion; never use it while you are impure. Even the grass that grows with the air in contact with the Rudrākṣa tree, goes verily to a holy region for ever.
Jābāla Muni says in the Śruti :-- lf a man wearing Rudrākṣam commits a sin, he gets deliverance from that sin. Even if animals hold Rudrākṣam, they become Śiva; what of men! The devotees of Śrī Rudra should always use at least one Rudrākṣa on the head. Those great devotees, who with Rudrākṣam on take the name of the Highest Self Śambhu, get themselves freed of all sorts of sins and pains. Those who are ornamented with Rudrākṣam are the best devotees. It is highly iñcumbent on those who want their welfare to wear Rudrākṣam. Those who hold Rudrākṣam on their ears, crown hair, neck, hands, and breast, get Brahmā, Viṣṇu, and Maheśvara under them as their Vibhūtis (manifestations, powers). The Devas and all those Ṛṣis that started the Gotra, the Ādipuruṣas (the first chief men in several families), held with reverence the Rudrākṣams. All the other Munis, that descended from their families, the ardent followers of Śrauta Dharma, the pure souled, held the Rudrākṣams. It may be, that many might not like at first to hold this Rudrākṣam, the visible giver of liberation and so well written in the Vedas; but after many births, out of the Grace of Mahādeva many become eager to take the Rudrākṣams. The Munis that are the Jābāla Sākhīs are famous in expounding the inestimable greatness of Rudrākṣams.
The effect of holding Rudrākṣams is well known in the three worlds. Puṇyam (great merit) arises from the mere sight of Rudrākṣams; ten million times that merit arises by its touch; and by wearing it, one hundred Koṭi times the fruit arises and if one makes Japam every day, then one lakh koṭi times the puṇyam arises. There is no manner of questionings in this.
30-36. He who holds in his hand, breast, neck, ears, head, the Rudrākṣams, becomes an image of Rudra. There is no manner of doubt in this. By holding Rudrākṣams, men become invulnerable of all the beings, become respected, like Mahā 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 Rudrākṣams. By this men are freed of the sin of taking Uciṣṭa and of all the other sins. Even if you suspend a Rudrākṣam 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 Rudrākṣams, men even if they be devoid of Japam and Dhyānam, become freed of all sins and attain the highest state. Even if one holds merely one Rudrākṣa seed purified and surcharged with Mantra Śakti, he uplifts his twentyone generations, gets to Heaven and resides there with respect. I am speaking now further of the Greatness of Rudrākṣam.
Here ends the Fifth Chapter of the Eleventh Book on the Rudrākṣam rosaries in the Mahā Purāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Mahārṣi Veda Vyāsa.