Chapter 59 - In Praise of Rudrākṣa

[Sanskrit text for this chapter is available]

Vyāsa spoke:

1. Hereafter I shall narrate (to you) the extremely auspicious fruit, leading to fame, of constructing a bridge, as told by Brahmā (himself).

2. A man having constructed (i.e. who constructs) a bridge having many pillars in a forest or a muddy place difficult to cross, is purified and would attain godhead.

3. If (the breadth of the bridge) is of the measure of a vitasti^[1], he would obtain (i.e. live in) heaven for a hundred divine years. If the bridge is done according to this calculation, he is not abandoned (i.e. does not fall) from heaven.

4-5. Sometimes due to his (previous) sin, he is born on the earth (after falling) from heaven. Then he, the venerable and rich one, free from diseases and worries, is not abandoned (i.e. does not fall) from heaven, after having construe ted a causeway etc. in a muddy place. All his sins perish day by day.

6. The fruit of constructing bridges and causeways is said to be the same. A wise man always constructs these by s pending money and even at the cost of his life.

7-8a. Listen to an account that took place in olden days and that is approved by old men: A certain thief proceeded to steal in a very (hot) summer. Having prepared a causeway in a forest and having crossed it he went to steal.

8b-9. Having stolen wealth of a householder he went to his own house. There people went along the way; and all were definitely pleased by that path.

10. On the path and in the pool difficult to cross, the gośira was a great saviour. That causeway prepared by him in the forest lasted for the period of a Cāndrāyaṇa.

11-14. Then on the death of the thief as ordained by Citragupta,^[2] he had nothing to his credit as the fruit of religious merit. He had not performed any rite in honour of the manes; he had not taken bath at a sacred place; he had not worshipped brāhmaṇas;he had not given any gift; he had not honoured elderly people; he did not have knowledge; he did not do auspicious things beneficial to others. He did not do (any of these things even) men tally; then how could he do them in action (i.e. physically)? He did rash acts like stealing, moles ting others’ wives; he told lies and scandals about beings and censured good people. He had committed a hundred thousand (sins) like these; similarly he had also stolen cows.

15. There (i.e. in the world of Yama) Yama whose lustre was like the destructive fire at the end of the world, said: “O brave ones, take him to (i.e. let him have) the fruit i.e. hell, and let him not be born again (i.e. let him eternally live in hell).”

16-17a. In the meanwhile Citragupta who sympathised (with the thief), said: “O lord, he has to his credit the religious merit of having constructed a causeway. (Please) pardon (him) now. As a result of his religious merit let him be a king on the earth for twelve years.”

17b-19a. Then Yama said to him: “O wicked one, go to the mortal world. For twelve years enjoy the kingdom without difficulty. You are freed because you put up a causeway on the path. Again after coming here, you will get (the punishment of) not being born again (i.e. living eternally in hell).”

19b-20. Then he (i.e. the thief), oppressed with grief, joined (in respect) the palms of his hands, and said to the god: “O (king) Yama, O lord, please take pity on me who am helpless. With love I shall know (i.e. remember) it.”

21. Then Yama said to him: “All right, (let it be) like this. Go from here. You, who will be very miserable, will remember your account due to my favour.”

22-24a. In the meanwhile he was released by (Yama’s) servant. On the earth he was born in a mean (family of a) weaver. Due to former bad acts he experienced grief all his life. In that country, when he experienced great grief for twenty-one years, the king (of that country) being oppressed by his deeds, died.

24b-25. In the meanwhile the ministers having talked to good counsellors, and with (devising) many tests, wandered over the earth. In the presence of all (people) they suddenly and firmly chose him (to be the king).

26-28. Then they (i.e. the ministers) consecrated him as the king without jealousy. He took up the kingdom as a result of Yama’s boon. He then did the work of constructing bridges of stone and earth. He constructed bridges and causeways on impassable places and water. He also dug wells, constructed tanks and lakes, put up places for distribution of water to travellers, and gardens. He planted trees. He performed various sacrifices and did meritorious deeds like giving gifts.

29-30. Remembering his former deeds he did meritorious deeds of many kinds and performed various vows for the destruction of his sins. By gratifying (with oblations) gods, brāhmaṇas and preceptors, he was purified from his sins and went to the abode of the wise Yama.

31-32. He (i.e. Yama) seeing him occupying the vehicle (that took him to Yama’s abode), had his eyes red with anger. He with the palms of his hands joined in respect said: “O Dharma, protect me.” Citragupta said (these) words to Yama: “Let him, having become purified by his deeds and thoughts, go to Viṣṇu’s heaven.”

33. He hearing those (words), and knowing the cause, and with his mind being pleased, smiled and spoke again: “Go to Viṣṇu’s abode.”

34. (Then there) came from heaven an aeroplane variegated in colour. Getting into it he went to heaven, return from which is difficult.

35. Therefore, he who has formerly given (i.e. constructed) a bridge (even) of the measure of a cubit, goes after (enjoying) a kingdom to the great heaven.

36-37. In the same way, he who gives a pasture for cattle does not fall from heaven. He certainly gets the same state as one who gives a cow (to a brāhmaṇa). He, the very wise one, who has given a pasture of the measure of a vyāma^[3] for cattle would certainly get (i.e. go to) the desirable heaven; what is the use of profusely talking other things?

38-39a. He who with a motive gives a pasture of cattle and offers meals to brāhmaṇas everyday, has his merit more than hundredfold. Therefore, a man giving a pasture of cattle does not fall from heaven.

39b-40a. Twenty-one members of the family of that man who cuts an auspicious tree or takes off a pasture for cattle, are baked in (the hells) like Raurava.

40b-4l. The powerful protector of the village (i.e. the village chief) on knowing (such a misdeed) should punish one who harms a pasture for cattle. The happiness of the man who cuts off auspicious trees, especially who harms a pasture for cattle, lies in his being punished. Therefore, he (i.e. the village chief) should punish him.

42-45a. A man who constructs a mansion having three or five stories, well decorated, and endowed with good pitchers, for the image of Viṣṇu, (is absorbed by Viṣṇu). He, the best man, who gives (i.e. constructs) an image of his desired deity, especially of Viṣṇu, of earth or stones, full of wealth, very beautiful with heavenlike ground, with the installation of the image properly accomplished, surrounded by servants. becomes absorbed in Viṣṇu after having constructed it.

45b-46. Similarly, the fruit that a man gets by fashioning the idol of Viṣṇu etc. and by constructing a charming temple, is not obtained even by a thousand sacrifices, gifts, and vows etc. on the earth.

47-49a. He would live for thousands of crores of kalpas and hundreds of kalpa in a place full of gems and all wealth, (and would move) in a car (most) beautiful in all worlds and moving according to (his) desire. Fallen from heaven, he would be a sovereign emperor with his passions controlled, after having constructed a mansion over the image of Śiva.

49b-50. The same as is said about the image of Viṣṇu, should be known to take place in the case of the image of Śiva. The illustrious one has enjoyment, which gives great happiness to his mind, with a host of charming women, and gets full happiness in heaven.

51-52. On the earth he becomes a king or a very wealthy man (and enjoys) inexhaustible pleasures. The man, who fashions and instals Śiva’s image of charming marks or fine form, would live in heaven for a crore of kalpas. When fallen from heaven, he would become a king or a wealthy man or the most respected man.

53. A man who fashions a chamber for the images of the goddess would obtain godhead, (and would live) in the heaven of the goddess, the cause of all pleasures.

54-56. He very much becomes identified with Viṣṇu and obtains pure happiness in a palace decorated with jewels, with its floor variegated with gems, full of enjoyments with women, free from fear because of its being connected with the goddess, full of dancing and singing, charming, giving delight to all senses, endowed with jewelled drums and rhythm, with all maid-servants moving (here and there), clean, charming because of its giving pleasure, and looking beautiful due to gems.

57-58. Similarly, a man (who constructs) an excellent mansion for the image of the goddess, goes to (i.e. lives in) heaven for a million crores of kalpas. Fallen from heaven, he, greatly devoted to the goddess, becomes a king. Thus for a thousand births he would be (born as) Cupid on the earth.

59. An affectionate man (i.e. a man with love for god) who constructs a mansion for Gaṇapati or a goddess, is honoured by gods and is born in heaven.

60. Similarly in the city of the goddess he becomes a king and enjoys pleasures. He is always free from difficulties in all his undertakings like the lord of Gaṇas.

61. His order is not disobeyed among (i.e. by) gods, demons and men. In the same way the best man obtains a fruit in the mansion constructed for the Sun (i.e. the best man obtains the same fruit by constructing a temple in honour of the Sun).

62. He is healthy, his mind is pleased, and his lustre is like Cupid. He grants boons in all the worlds. As is the Sun, so is he.

63. A man, who constructs a mansion of stones on (i.e. for) the image of the Sun, would become a lord on the earth, after having enjoyed heaven for a hundred crores of kalpas.

64. I shall narrate for the good of men (how) the individual worship of all deities beginning with Viṣṇu (should be performed) separately.

65. He who would offer a lamp of ghee day and night for a month, is honoured by best of gods for a myriad of divine years.

66. Similarly a man who on the earth would offer a bath of ghee to an image(everyday) fora month, would obtain (divine life) for thousands of crores of kalpas.

67. The fruit of an oil-lamp or any other (lamp) is half (of this). By offering water (i.e. bathing the deity’s image with water daily) for a month one would obtain godhead.

68. By offering incense (he would become) a Gandharva; (the fruit) is double, when sandal is offered. Ample fruit would be (obtained) by offering the essence of musk and agallochum.

69. By offering a garland or flowers a man would become the lord of gods. By offering cotton cloth (to a brāhmaṇa) in (the) cold (season) one is free from all grief.

70-71. He would obtain (happiness) in (many) births. Having given (a piece of) cloth creating a cool sensation in the summer (to a brāhmaṇa) he never sinks. He who gives according to his capacity (a piece of) cloth of the measure of four cubits with lovely resin and very beautiful and shoes for the feet, does not fall from heaven.

72. A man, by giving (i.e. who gives) gold according to his capacity (to a brāhmaṇa) would be honoured in heaven. He would be handsome (and live) in a region as large as ten yojanas.

73. He would get tenfold (of this fruit) by giving gold with jewels (to a brāhmaṇa) and (by giving) costly diamonds, lapis lazuli, emeralds and rubies.

74. By giving (these) according to the established procedure to an image or to a successful brāhmaṇa he would become the king of a territory as extensive as a hundred yojanas.

75. Similarly, even if he is born on the earth, he delights all people. By giving fragrant substances he becomes a handsome orator.

76. A man has his throat red and (voice sweet like) nectar by offering a betel-nut (to a brāhmaṇa). By offering an excellent maidservant (to a brāhmaṇa) a man would live in heaven for a kalpa.

77. A man is born as a lord of wealth by giving a maidservant (to a brāhmaṇa). In the same way he would have many servants in the heaven by offering (i.e. if he offers) many servants (to a brāhmaṇa).

78-79. For (many) births he gets inexhaustible prosperity on the earth. By giving all kinds of musical instruments he becomes virtuous and is liked by people; he would become the lord of the Gandharvas by his knowledge of sciences, dancing and singing; in heaven he is endowed with female and male servants, with wealth and with excellent women.

80. Similarly by offering a cow (to a brāhmaṇa) he would live in heaven for that much period. By offering (i.e. pouring) milk on the (deity’s) image a man would live in heaven for a kalpa.

81. Double (the fruit of this is obtained) by bathing (the image) with curd, and (the fruit is) more than hundredfold (if he bathes the image) with ghee. He would become the king of the earth by offering food having the six flavours^[4] (to a brāhmaṇa).

82. Similarly by offering rice boiled in milk he would become the best among sages on the earth. By offering with pleasure the food to be eaten during certain holidays (to a brāhmaṇa), he becomes the master of the meaning of Vedic sciences.

83. He would become a celibate observer of vows by giving vegetarian food (to a brāhmaṇa). By offering honey and jaggery and salt (to a brāhmaṇa) he would obtain grandeur.

84-85. By offering (i.e. if he offers) sugar etc. (to a brāhmaṇa) his handsomeness is sung (i.e. praised) in all worlds. By worshipping deities and phalluses of Śiva according to (proper) procedure he becomes the lord of heaven (first) and (then) of the worlds in succession. Gods remain disposed (to people) for their good.

86. The best, wise man, having gone (only) once round Śiva’s phalluses, goes to (i.e. lives in) heaven for a full hundred divine years.

87. In the same order by salutations to the Self-born, the man, being honoured by people, would go to heaven. Therefore, everyday he should do it (i.e. should salute the Self-born god).

88. The man, who snatches away the wealth of god in the form of an image, having reached Raurava, would become an insect due to (that) snatching (of wealth).

89. He who takes (the materials of) worship meant for the image of Viṣṇ U, never returns, with a thousand crores (members) of his family from hell (i.e. with the members he eternally lives in hell).

90. He who has taken (i.e. borrowed) water, flowers etc., or money for (keeping) a lamp, or anything else (from someone), and afterwards does not give it (back) through greed, would eternally go to (i.e. live in) hell.

91. Having kidnapped the maidservant (in the temple) of an image a man does not return from hell. A man affected by lust might even approach his mother; (but) should never approach a female servant (in the temple) of Śiva.

92. A man having approached a female servant (in the temple) of Śiva, and having stolen money (from the temple) of Śiva, and also by eating or taking food or water (from that temple) would meet with distress.

93-94. Therefore, the brāhmaṇa who is (called) Devala,^[5] does not return from hell. Even the wickedness of the prostitutes is beneficial (i.e. preferable); for, a man after having touched a prostitute becomes pure after having bathed. The unclean prostitute meets with distress due to resorting to many men.

95. A devout prostitute always engaged in worshipping deities, being loyal and pure, eternally goes to (i.e. lives in) heaven.

96. He who looks upon a courtesan, who is always near, like his mother, enjoys all pleasures like gods in the worlds of gods.

97. As Viṣṇu is adorable to gods, demons and men, so he, the solitary purifier of beings, is respectable in the entire world.

98. He, who is always the servant of deities and very eager in (performing) deeds for deities, being the lord of the world, is honoured in the world of gods.

99. By fashioning the images of these (deities) and constructing a pavilion he obtains heaven according to his capacity. Listen to the ascertainment of time:

100. He who constructs the pavilion with grass (lives in heaven) for a (divine) year. He who does it with reed stalks (lives in heaven) for a hundred years. He who constructs it with any other wood (lives in heaven) for a myriad years. He who constructs it with the khadira wood (lives in heaven) for a lakh years.

101. He who constructs the temple with strong stones carefully put together lives in heaven for crores and crores of years. Therefore a wise man should with all efforts cause a pavilion to be constructed.

102. A man on stealing objects in a pavilion would meet with distress for as much period as he who constructs a pavilion would live in heaven.

103-104. The fruit that a man gets by constructing a house for a brāhmaṇa is double the fruit that he gets by constructing a pavilion (for the images) of deities at an attractive place crowded with people at a place where things are bought and sold, at a shelter for the travellers, and at a confluence of a small and a big river.

105. A man by getting constructed a charming house for a learned brāhmaṇa who is helpless and especially who is poor, does not fall from heaven.

106. He who would daily listen to this meritorious and excellent account would eternally obtain (i.e. live in) heaven and would get the fruit of (constructing) a pa lace etc.

107. Having recited this to the wealthy, the rich and the meritorious, or having recited it to himself, a man does not fall from heaven.

108. The brāhmaṇa who recites it to gods, servants and female servants, and in the temples, always goes along the path to salvation.

109. By reciting this before kings, the rich, the wealthy, the virtuous, he obtains salvation. One would get the same fruit by listening to it.

The brāhmaṇas said:

110-111. O best of brāhmaṇas, such a great and meritorious person is one among many. He is easy to find, and is adorable to men and the sages and those who practise penance, to the four castes and four stages of human life, to sinful and meritorious persons, to virtuous and vicious people and also to persons belonging to a (high) caste or a low caste.

Vyāsa said:

112. Of all beings, he who possesses a rudrākṣa is excellent, by seeing which a heap of the sins of people vanishes.

113-114. By touching it one obtains heaven, and by wearing it (on one’s person) one becomes Rudra. He who wears it on the head or the arm becomes equal to the lord in the world and at the sacrifice and moves (i.e. can move) everywhere on the earth. That region where such a brāhmaṇa lives would be meritorious.

115-116. A man seeing or touching it would be purified from sins. All the meritorious deeds that a man does, such as muttering, presenting libations to the manes, giving gifts, bath, worship and going round keeping the deity to his right, are inexhaustible. O brāhmaṇas, the rudrākṣa berry is a great sacred place among the sacred places.

117-118. By wearing it a man becomes purified from his sin and is extremely meritorious. That muttering, that undertaking, that gift, that hymn, that spell, that worship of deities, made (or recited) after taking an auspicious rosary (of rudrākṣas) having the central bead—all that becomes inexhaustible and the sin would perish.

119. We (i.e. I) shall tell you the characteristics of a rosary; O best brāhmaṇas, listen. Knowing its characteristics, obtain (i.e. follow) Śiva’s path.

120. A man should avoid in the following order: a rudrākṣa without a mouth, or one pierced by an insect, or one with the image on it broken, or one with the berries sticking to one another, for a rosary.

121. That rosary which is strung by oneself with its beads loose or close to one another (is recommended). A rosary strung by a śūdra etc. is impure. One should avoid it from distance.

122. The berry (of the rudrākṣa) should touch the middle finger. Then in the proper order one should mutter, moving one’s hand, and again and again touching the central bead of the rosary.

123. One should count the number of the mantras (sacred word/name/formula) that are muttered. If they are not counted, they are fruitless. One should mutter (the names) of all gods with (i.e. by counting the beads of) one’s own rosary.

124-125. (If he after) being pure (mutters the mantras) in all sacred places the merit would be a crorefold. He would obtain endless fruit if he mutters a mantra in honour of the image of Visṇu or Śiva, or Gaṇapati or the Sun, on a pure ground, or at the pure root of a tree, in a cowpen, or in a house at a crossway.

126. He, who mutters the hymn (in honour) of a goddess, in a vacant house, or before a corpse, or in a cremation ground, or at a place where four roads meet, has quick success, (since) he becomes efficient.

127. Every hymn—a Vedic one, or a Paurāṇic one, or one from the scriptures—gives the desired and agreeable object, if muttered with a rosary of rudrākṣas.

128. A man should hold on his head pure water flowing from the rudrākṣas; he is freed from all sins; his religious merit is inexhaustible.

129. A man who holds on his body an immortal rudrākṣa berry, would become the best among the gods.

The brāhmaṇas said:

130. Wherefrom is the rudrākṣa produced? For what reason has it become (i.e. is it regarded) pure? Why has it become stable on the earth? Who has brought it into usage?

Vyāsa said:

131-132. O brāhmaṇas, formerly in the Kṛtayuga a demon named Tripura having killed the gods and after the destruction of all the worlds, remained firm in a city in the intermediate region between the heaven and the earth due to the boon of Brahmā. Lord Śiva heard the terrible representation of (i.e. made by) the gods.

133. Then he strung his bow with an arrow resembling death and holding it killed the demon who was seen (by him) with (his) divine eye.

134. Fallen from heaven like a great meteor he dropped on the earth. Drops of perspiration fell down from (the body of) Rudra (i.e. Śiva), who was tired with exertion.

135. There, on the earth, a great rudrākṣaka was produced from the drops of (Śiva’s) perspiration^[6]. The beings do not know its fruit for it is very secret.

136. Then, Skanda, saluting the great lord, god of gods, with (i.e. by bowing down) his head on the ground, said (these) words.

137. “O lord, I want to know correctly the fruit of rudrākṣa at (the time of) muttering (a mantra), or the fruit of wearing it on one’s person, or of seeing or touching it.”

The lord spoke:

138. A man obtains a lakhfold merit by seeing it, a crore-fold merit by touching it, and ten crores of merit by wearing it (on his body).

139. By muttering (hymns with the help of a rudrākṣa rosary) for thousands of lakhs of crores and hundreds of lakhs of crores (times) one gets religious merit, No doubt should be raised here.

140. A man who is abandoned or who is engaged in impious acts or who is full of all sins, becomes free from all sins by wearing a rudrākṣa (on his body).

141. Even if a beast of prey taking a rudrākṣa in his throat dies, it too obtains Rudrahood; then what about human beings etc.?

142. Even if a man who does not engage himself in meditation holds a rudrākṣa (on his body), he becomes free from all sins, and obtains the highest position.

Kārtikeya said:

143-144. There a re rudrākṣas having one mouth, two mouths, three, four, five, six, seven, eight, nine mouths, ten, eleven, twelve, thirteen and fourteen mouths, and are said to be Śiva himself.

145-146a. Tell me about their deities and deities of their mouths. O lord of the world, (tell me) also as to which merit they possess. If you favour me, tell properly (about this).

The lord said:

146b-148. The rudrākṣa of one mouth is virtually Śiva; it removes (the sin of) brāhmaṇacide. Therefore one should wear it (on one’s person) for the destruction of all (one’s) sins. He would go to Śiva’s heaven and rejoice with Śiva. O Kārtikeya, a man would obtain a rudrākṣa of one mouth due to great religious merit and due to Śiva’s favour and would also obtain (i.e. go to) Kailāsa.

149-150a. A rudrākṣa of two mouths is (Viṣṇu), the god of gods. A man who wears a rudrākṣa with two mouths, has all his secret sins, like killing a cow, destroyed, and then obtains (i.e. lives in) heaven eternally on account of wearing a rudrākṣa with two mouths.

150b-152a. The one with three mouths is Fire himself; the sin earned in the (past) births of him on whom it remains (i.e. who wears it on his person), is burnt as fire burns fuel. The sin that a man has obtained (i.e. committed) by killing a woman or a brāhmaṇa and also by killing many (beings)—all that perishes that moment only.

152b-156a. A wise man obtains that fruit which is obtained by worshipping Fire, or by rites of (honouring) Fire, or by offering the oblation of ghee; and also obtains (i.e. goes to) heaven. He, who wears (a rudrākṣa of three mouths on his body), is like Brahmā on the earth. It would burn all (the sins due to) wicked deeds collected in birth after birth. There would be no disease in his belly; he would not be sick. He is never defeated, and his house is not burnt by fire. These and all other (fruits) are (obtained) and destructive weapons also are warded off. Nothing that is inauspicious happens due to wearing of a rudrākṣa of three mouths (i.e. when a rudrākṣa of three mouths is worn on one’s person).

l56b-159. A rudrākṣa with four mouths is Brahmā himself; a brāhmaṇa on whose body it remains (i.e. is worn), would become adept in all branches of knowledge and best among those who know (the meaning of) the Vedas; he would know all the essential principles of religion and worldly prosperity and would be proficient in traditional law and in the Purāṇas. By wearing a rudrākṣa with four mouths the sin of homicide or (living) in houses with many beings quickly burns. Śiva is always pleased and he would be the lord of beings. Similarly he is born as the lord and the man is not at all afraid.

160-163a. With the five mouths these gods have resorted to Vāmadeva (I.e. Śiva). Therefore on the earth the fivemouthed one is most important. This one is of the nature of Rudra’s son. Therefore a wise man should wear it. As long as the period of thousands of crores of kalpas and hundreds of crores of kalpas he would be honoured by gods and demons before Śiva. He would be a sovereign emperor on the earth and in Śiva’s temple would have the lustre of Sarva (i.e. Śiva). Therefore, with all effort one should wear a rudrākṣa having five mouths.

163b-169a. There is no doubt that he who wears on his right arm a six-mouthed rudrākṣa i.e. Kārtikeya is free from such sins as brāhmaṇacide etc. One who is brave like Skanda does not get defeated even when the end of the world is imminent; he is the mine of virtues on the earth. He becomes Kumāra (i.e. Kārtikeya), the son of Pārvatī and Śiva. A brāhmaṇa is honoured by a king; a kṣatriya gets victory; the castes like vaiśya and śūdra always are full of (i.e. always have) prosperity; and to such a man only Pārvatī, the giver of boons, is easily available like his mother. Then by the strength of his own arms only a man becomes all-lustrous. In a council or in a king’s palace or in an assembly such a wise man becomes an orator. He does not become a coward, nor does he meet with ruin. All these and other good things (are possible) because of his wearing a six-mouthed (rudrākṣa).

169b-174. The seven-mouthed one is Ananta, the king of serpents and the General of a great army. In every mouth of this rudrākṣa serpents have settled. (They are:) Ananta, Karkaṭa, and Puṇḍarīka, and also Takṣaka, Viṣolbaṇa and Kārīṣa and the seventh is Śaṅkhacūḍa. These very powerful serpents live in the seven mouths. Merely by wearing this on one’s body (i.e. if this is worn on one’s body), poison does not spread over the body; and like the lord of the serpents Śiva is also very much pleased. Due to his being pleased all sins due to brāhmaṇacide, drinking liquor, stealing etc. and violating one’s teacher’s wife, perish day by day. All the sin that a man obtains (i.e. has committed) perishes that moment only. He would certainly obtain god-like pleasures in the three worlds.

175-180a. The eight-mouthed (rudrākṣa), the General of an army, is actually god Vināyaka himself. Hear from me what merit one gets by wearing such a rudrākṣa only. For birth after birth he would not be (born) a fool, or a patient, and would not be deprived of intelligence. There would never be any difficulty in his undertaking. He will have adeptness in his writings and skill in great undertakings. He fully destroys all his sins like cheating in money (-transactions), in weighing, or due to all (kinds of) tricks, or due to his touching his preceptor’s wife with his penis (i.e. copulating with her) or touching her with his belly or his hand. Having eternally enjoyed heaven, and being free, he gets a high position. All these merits are due to wearing an eight-mouthed rudrākṣa.

180b-183a. The nine-mouthed one is called Bhairava. He, who wears this tawny rudrākṣa, granter of salvation, on his arm, would become equal to me in power. He who commits the murders of thousands of lakhs of crores, quickly burns (i.e. destroys the sin due to) them all by wearing a rudrākṣa with nine mouths. In heaven he is always honoured like Indra by gods. He is Gaṇeśa staying in an excellent abode like Śiva.

183b. By wearing (i.e. if a man wears a rudrākṣa) having ten mouths, serpents perish.

184-186. O boy, the eleven Rudras are said to reside in the eleventh mouth (i.e. in the rudrākṣa with eleven mouths). A man should always wear it on the topknot. Hear (about) its meritorious fruit. A man quickly obtains by wearing a rudrākṣa with eleven mouths the fruit of (the performance of) thousands of horse-sacrifices and hundreds of crores of sacrifices, and the fruit of having duly presented a hundred thousand cows (to a brāhmaṇa). In the world he is like Hara and is not reborn.

187-191a. Āditya (i.e. the Sun) well-settled in the twelve mouths is always pleased with him who puts a rudrākṣa with twelve mouths round his neck. He quickly obtains the fruit which one gets by a cow-sacrifice or a human sacrifice, and deadly weapons are warded off. To him there is no fear from fire; no disease comes to him; he enjoys the acquisition of wealth and happiness; he is rich and never (experiences) poverty. Even if he has killed or has caused to kill elephants, horses, men, cats, rats or rabbits, or tigers, wild boars, foxes etc., he gets free (from the sin of having killed them) by wearing a rudrākṣa with twelve mouths; there is no doubt about this.

191b-194. If a man gets a rudrākṣa having thirteen mouths i.e. Rudra, he should know that it is most auspicious and fulfils all (his) desires. O Kārtikeya, he endowed with good luck accomplishes the nectar-like elixir, alchemy and the impression of the feet^[7] of a deity or a holy person. A man is free from all sins by wearing a rudrākṣa with thirteen mouths, after having (i.e. even if he has) killed his mother, father, sister, brother or preceptor. Like the great god (Śiva) he eternally obtains (i.e. lives in) heaven.

195-196. O boy, if a man always wears on his head or arm, a rudrākṣa with fourteen mouths, the mass of Śiva’s power, he is always honoured and approached by gods due to the greatness of his religious merit. What, again, is the use of speaking or describing too much?

Kārtikeya said:

197. O lord, I desire to hear; (therefore) tell me with the recital of which sacred hymn the assigment or wearing of the rudrākṣas with different numbers of mouths is done according to the proper procedure.

The lord spoke:

198-199. O Kārtikeya, hear correctly about the assignment and wearing of rudrākṣas of different numbers of mouths. The merits (already) told are had without the recital of a sacred hymn. The merits and the importance of the man who on the earth wears it to the accompaniment of a sacred hymn, cannot be told.

200. Now the sacred hymns are indicated: ‘Om Rudra ekavaktrasya; Om khaṃ dvivaktrasya; Om ambuṃ trivaktrasya; Om hrīṃ^[8] caturvaktrasya; Om hrāṃ pañcavaktrasya; Om hrūṃ ṣaḍvaktrasya; Om hraḥ saptavaktrasya; Om kaṃ aṣṭavaktrasya; Om jūṃ navavaktrasya; Om akṣaṃ [kṣaṃ?] daśavaktrasya; Om śrīṃ ekādaśavaktrasya Om hrīṃ dvādaśavaktrasya; Om kṣoṃ trayodaśavaktrasya; Om nrāṃ caturdaśavaktrasya.’ Thus the sacred hymns should be assigned in due order. A man who, wearing a rosary (of rudrākṣas) on his head or chest, walks, obtains, at every step the fruit (of the performance) of a horse-sacrifice; not otherwise.

201. A man becomes equal to me by wearing rudrākṣas of all mouths (i.e. by wearing rudrākṣas having any number of mouths). Therefore, O son, with all effort, wear a rudrākṣa.

202. A man, who, wearing a rudrākṣa, dies on the earth, goes to my charming city, (and) is honoured by all gods.

203. O boy, formerly in Maru country when a trader was going for trading he was harassed (i.e. haunted) by a female spirit under a tree.

204. She danced there; a brāhmaṇa saw her (and said to her:) “Who are you? You are helpless; you are covered over with a tattered garment.”

205-206a. She then told the brāhmaṇa: “I have heard from a messenger of gods; O brāhmaṇa, this charming man will now certainly meet with death due to the fall of the thunderbolt (on his body); and he will be my husband.”

206b-209a. In the meanwhile, the thunderbolt fell from heaven on his head; and he fell on the ground on half the portion of a rudrākṣa. Then, O son, an aeroplane quickly flew from my city. Then the fortunate man, got into it and remained there for a long time. Having obtained my portion he will be a rich and wealthy man on the earth. O son, thus a man who dies on a piece of a rudrākṣa, obtains a good position (i.e, goes to heaven).

209b. I am unable to describe the fruit of wearing a rudrākṣa with the knowledge (of its importance).

210. He who dies with a rosary of rudrākṣas or with (just) one rudrākṣa (on his body), would become the follower of Śiva, Śakti, Gaṇapati, or the Sun.

211. He who recites it to himself, or to others, causes others to listen to it or himself listens to it, is free from all sins, and would obtain heaven in (due) order.

Footnotes and references:

[1]:

Vitasti—A measure of length equal to twelve aṅgulas (being the distance between the extended thumb and the little finger).

[2]:

Citragupta—One of the beings in Yama’s world recording the vices and virtues of mortals.

[3]:

Vyāma—A measure of length equal to the space between the tips of the fingers of either hand when the arms are extended.

[4]:

Ṣaḍrasas=the six flavours. They are pungent (kaṭu), salt (Iavaṇa), sour (amla), sweet (madhura), bitter (tikta) and astringent (kaṣāva.)

[5]:

Devala—A low brāhmaṇa who subsists upon the offerings made to an idol.

[6]:

‘Aśrubindu’ in the text appears to be a mistake for ‘svedabindu’.

[7]:

Mention of Pādukā in the text is rather confusing.

[8]:

Hrīṃ, Hrāṃ etc.—These are mystic syllables.