Chapter 20 - The Great Efficacy of Rudrākṣa: The Story of Mahānandā

[Sanskrit text for this chapter is available]

Note: Rudrākṣa is the berry of Elaeocarpus ganitrus used for making rosaries. The berry is specially sacred to Rudra. The present chapter states how a monkey and a cock were born in royal families as they were made to wear Rudrākṣa.—VV 1-15 describe the sacred efficacy of Rudrākṣa.

Sūta said:

1. Now I shall describe the greatness of Rudrākṣa succinctly. It is destructive of all sins of the listeners and readers.

2. One may or may not be a devotee, he may be a mean fellow, may be the meanest one (but), if he wears Rudrākṣas, he gets released from all sins.

3. The wearing of Rudrākṣa is meritorious. It has no equal. Sages, the seers of reality, call this (wearing) a great Vrata.

4. One who strictly adheres to Vratas and wears a thousand Rudrākṣas is on a par with Rudra. All the Suras bow down to him.

5-6. If a thousand (Rudrākṣas) are not possible, a devotee (can wear a couple of hundreds like this): sixteen on each of the arms, one on the tuft, twelve on each of the hands, thirty-two round the neck, forty on the forehead, six in each of the ears and one hundred and eight on the chest. He who wears Rudrākṣas thus is also worshipped like Rudra.

7. He who wears Rudrākṣas set with pearls, coral, crystal, silver, lapis lazuli or gold shall be Śiva himself.

8. Just as darkness does not touch the Sun so also sins do not touch him who wears the Rudrākṣas alone as and when he gets them.

9. A Mantra repeated with the use of a Rudrākṣa rosary gives endless fruits. A Japa without Rudrākṣa accords only meagre fruits.

10. If there is not a single Rudrākṣa, the bestower of many merits, on any one’s limbs, and if he has no Tripuṇḍra, his birth is fruitless.

11. One who takes a head-bath with a Rudrākṣa tied to his head, shall undoubtedly get the merit of a holy bath in Gaṅgā.

12. If any one worships Rudrākṣa even without washing, he shall certainly obtain merit equal to that of adoration of the Liṅga.

13. These Rudrākṣas that are worshipped in the world (are of various sorts). Some are single-faced, some five-faced, others elevenfaced and some fourteen-faced.

14. If devoutly worshipped daily, Rudrākṣa that can be identified with Śaṅkara makes even the poorest man endowed with the prosperity and glory of Rājarāja (Kubera).

15. Learned men recount a meritorious story in this context. It destroys all great sins on being listened to or recited.

16. Bhadrasena, a king of Kāśmīra land, was very famous. He had a heroic son of great intelligence named Sudharmā.

17. The virtuous son of the minister was a very nice friend of the prince. His name was Tāraka.

18. Those two boys of very handsome features were very friendly to each other. They were engaged in learning the different arts and sciences from childhood. They also played together.

19. They used to embellish their limbs with Rudrākṣas. Smearing themselves with Bhasma (holy ash), they moved about with the limbs nicely developed.

20. Discarding jewels and gold ornaments like necklace, arm-lets, bracelets, ear-rings etc., they wore Rudrākṣas.

21. They always wore strings of Rudrākṣa beads as their necklace and Rudrākṣa bracelets on their wrists. They considered Rudrākṣas as a good ornament for the neck and they had Rudrākṣas in their ear-rings.

22. They looked upon ornaments of gold and jewels like a lump of earth and stone. Though the people dissuaded them, they did not stop wearing Rudrākṣas.

23. Once, by chance, the excellent sage Parāśara who was like God Brahmā himself, happened to come to the abode of the king of Kāśmīra.

24. When the great sage capable of knowing the three divisions of time (past, present and future) was comfortably seated, the king, the most excellent one among men of piety, duly honoured him and asked:

The king said:

25-27. O holy Sir, my son here and the son of my minister always wear Rudrākṣas. They don’t like jewel-set ornaments. Though bidden by me always to make use of jewel-set ornaments, they continue to ignore my words and show their preference for Rudrākṣas. These two boys have never been advised by anyone (in this regard). How did the boys happen to have this natural tendency?

Parāśara said:

28. Listen, O king, I shall narrate the previous life story of your intelligent son, as well as that of the son of the minister. It will give you some surprise.

29. Formerly there was a well-known harlot in Nandigrāma village, named Mahānandā.^[1] She had charming features conducive to lust.

30-36. The harlot was extremely rich. (She used to display) an umbrella white like the full moon, a vehicle shining with gold, chowries with splendid handles and golden sandals. The garments were of various colours, very valuable and extremely brilliant. The beds vied with the rays of the moon and the cots and palanquins were golden. She had hundreds of cows and buffaloes, and slaves too in hundreds. The slave girls were in the prime of their youth with their limbs brightly illuminated with all sorts of ornaments. The ornaments were of very great value with all the nine gems shedding their brilliance. Sweet scents, saffron, musk, camphor and agallochum made the unguents remarkable. Garlands of diverse colours embellished them. They had nice good food. The abode had variegated canopies and abounded in the stock of grains. (She had) thousands of gems and wealth to be reckoned in crores. The harlot possessed all these rich assets and sported about as she pleased. Yet she was extremely devoted to truth and piety. She was always engaged in the adoration of Śiva.

37. She was always interested in Śiva legends, eager to hear names of Śiva and discourses on Śiva. She used to bow down at the feet of Śiva’s devotees. She was always engrossed in the devotion to Śiva.

38-39. That harlot had a monkey and a cock to humour herself. She used to embellish them with Rudrākṣas and make them dance in the middle of the dance-pavilion inducing them with the clappings of her hands and songs (sung sweetly). Surrounded by her female companions, she used to laugh loudly (viewing these).

40. With adequate training given by her, the monkey which had Rudrākṣas for armlets, ear-rings and other ornaments could dance like a boy.

41. The cock had Rudrākṣas tied to its crest and it danced along with the monkey like a well-trained dancer, delighting everyone who watched.

42. Once a certain Vaiśya who used to observe the holy vows of Śiva, came to her house. He had the Tripuṇḍra (on the forehead) and Rudrākṣas (round the neck etc.). He (seemed to be) a contented man, free from the sense of possessiveness.

43. On his spotless wrist he had worn an excellent bracelet set with a great jewel. It was blazing like the midday sun.

44. On his arrival, the harlot honoured him with great delight. Looking at the bracelet on his wrist, she spoke with a sense of wonder:

45. “This bracelet on your wrist has been set with great jewels, O good man; it captivates my mind. It really deserves to be an ornament of a celestial damsel.”

46. On seeing her enamoured of the bracelet set with excellent jewels the liberal-minded Vaiśya spoke with a smile:

The Vaiśya said:

47. If your mind has any ardent wish (to have) this excellent jewel of divine features, you take this and be glad. Well, what will you give me by way of its price?

(Mahānandā said:)

48-49. “We are self-willed harlots and not chaste ladies; promiscuous sexual activity is a duty befitting our families. If you give me this gemset bangle, I shall be your wife for three days and nights.”

The Vaiśya said:

50. So be it, if you are bound by your words, O wanton lady, I shall give you the gemset bracelet; be my wife for three nights.

51. In this transaction, the moon and the sun are the witnesses. Say “True” three times and touch my heart, O my beloved.

The harlot said:

52. O my lord, I shall become your wife for three days and nights and shall pursue my duties and obligations in your company.

53. Saying this she touched his heart. The Vaiśya gave her the gem-set bracelet. Handing over a Liṅga full of jewels, he spoke thus:

54. “O my beloved, this Śiva Liṅga, full of jewels, is like my own vital breaths. It should be preserved. Its loss is the loss of my life.”

55. Saying “It shall be so”, that woman took the jewel-set Liṅga and placed it on a pillar in the dance pavilion. Then she went into her house.

56. In intimate contact with that Vaiśya who behaved like a sensualist, she slept gladly on the palanquin rendered splendid by a soft bed.

57. Then at midnight, the dance pavilion caught fire all of a sudden, which enveloped everything.

58. When the pavilion began to burn, the harlot got up with great bewilderment and set the monkey free.

59. When set free along with the cock, the monkey ran off with great fright scattering sparks of fire.

60. Seeing that the Liṅga too was completely burnt and reduced to pieces, the harlot and the Vaiśya suffered from unlimited misery.

61. On seeing the Liṅga which he valued like his own life, burnt completely, the eminent Vaiśya became dejected and despondent. He set his heart on suicide.

62-64. Due to acute grief leading to indifference to worldly matters, the Vaiśya spoke to her who was also miserable: “Now that the Śivaliṅga is reduced to pieces, I do not want to live.” Get a funeral pyre made for me, O gentle lady, by your powerful servants. I shall enter fire with my mind resting in Siva. Even if Brahmā, Indra, Viṣṇu and others were to prevent me collectively, I will refuse to be discouraged in entering the fire and give up my life.”

65. Realizing how determined he was, she became extremely miserable. Just at the outskirts of the city she got a funeral pyre ready through her servants.

66. Thereafter the Vaiśya sanctified by devotion to Śiva circumambulated the fire and entered it patiently even as people stood watching. The young woman sympathized with him.

67. Then that miserable woman recollected her sacred obligation. Facing all her relatives she spoke these moving words:

68-71. “Accepting the gemset bracelet, a promise was made by me that I shall be the committed wife of this Vaiśya for three days. It was on account of my negligent act (that) this Vaiśya died. Hence I shall enter the fire along with him. What has been promised by me that ‘I will be fulfilling my wifely duties to him’, you can see as true.

The Devas, the lords of the three worlds become pleased with truth. Devotion to truth is the greatest duty. Everything is well-established in truth. Heavenly pleasures and salvation can be obtained through truth. Greatest goal cannot be reached through untruth. Hence, relying on truth, I shall enter the fire.”

72. Firm in her resolve though dissuaded by her relatives, the woman set her heart on abandoning her life, as she was afraid that she would deviate from Satya (truth).

73. She made a gift of all her possessions to the devotees of Śiva. While meditating on Sadāśiva, she circumambulating the fire three times stood ready to enter the fire.

74. Śiva, the immanent soul of the universe, manifested himself and prevented that woman who had dedicated her mind at his own feet, from falling into the blazing fire.

75. On seeing the Three-eyed Lord of all the Devas who had the digit of the moon for an ornament and who had the lustre of ten millions of moons and suns and fires, she stood as if stunned and frightened.

76. Consoling that agitated trembling lady who was benumbed and who shed tears, the Lord took her by the hand and said:

Śiva said:

77. It was I who became a Vaiśya and came to you in order to test and see for myself your steadfastness to truth, piety, courage and unwavering devotion to me.

78. I created fire through my Māyā and burnt down the dance-pavilion. After making the gemset Liṅga burnt down, I entered the fire myself.

79. Harlots are usually deceitful, adulterous and hoodwinkers of the common people. But you (on the contrary) entered the fire along with me on recollecting your promises.

80. Hence I will give you all types of enjoyment of pleasures rare even unto gods, longevity, health and increase of progeny. O lady of big hips, whatever you wish I shall give that unto you.

Sūta said:

81-84. When-the Lord of Gaurī said thus, she replied:

The harlot said:

I have no desire for any of the pleasures on the earth, in heaven or in nether worlds. I do not seek or woo anything else, except (the opportunity to) touch your lotus-like feet.

All these servants, slave girls and all of my relatives are engrossed in worshipping you. They have dedicated their actions to you.

Along with me, take all these to your greatest region. Take away the terrible fear of taking another birth. Obeisance to you.

85. Saying “So (be it)”, Maheśvara approved of her words. He took all of them, along with her to his greatest region.

Parāśara said:

86. While the dance pavilion was on fire, the cock and the monkey survived because they had run away.

87. Her dancing pet, the monkey, passed away in due course and was born as your prince and the minister’s son was the cock in the previous birth.

88. Due to the merit of wearing the Rudrākṣas which they earned in the previous birth, they are born in a noble family as these boys.

89-90. Due to their previous practice, they are even now wearing the Rudrākṣas. They have preserved the purity of their minds. They will worship Śiva in this birth and ultimately go to him.

Such is the tendency of these two boys as I have narrated. The story of the lady devotee of Śiva was also recounted. What else do you wish to ask?

Footnotes and references:

[1]:

The story of a truthful harlot Mahānandā is very popular. It is introduced here both for the glorification of Rudrākṣa and as a motif of rebirth to explain the behaviour of the prince in the present birth.