8. Various faces of Rudrākṣa and their benefits

Bhuśuṇḍa then asked Lord Kālāgnirudra to elaborate more about the various types of Rudrākṣa beads, their shapes, significance, importance, esoteric and mystical powers as well as their benefits. He asked him to classify the beads based on the number of mouths or faces that they have, and their respective usage to overcome various troubles and miseries as well as for the fulfillment of desires of the wearer.

1. One face–Paratattva^[1]

[...] Rudrākṣajābāla Upaniṣad 27.

A Rudrākṣa with one mouth or one face is symbolic of the supreme, transcendental, non dual entity that is the ultimate Truth and absolute Reality in creation (i.e the Supreme Brahman). Those who are able to merge themselves, or become one with the supreme, transcendatal, non dual and essential truth known as Śiva. (the face of a Rudrākṣa indicates the number of tacks it has).

2. Two faces (Ardhanārīśvara)

O exalted Sage! Rudrākṣa with two mouths or faces is said to represent the ‘Ardhanārīśvara’ (literally, half male and half female manifestation of Brahma; here referring to Lord Śiva and Parvatī) form of Rudra. Those who wear it constantly are always looked upon benevolently by the ‘Ardhanārīśvara’ Lord Śiva.

3. Three faces (fires)

The three faced Rudrākṣa is a symbolic of the three legendary divine fires.^[2] The Fire God is always kind and favourable, benevolent and benign towards the person who wears such a bead.

4. Four faces (Brahmā)

The Rudrākṣa with four faces is said to represent the 4 headed Lord (Brahmā, the creator). By wearing it, the 4 headed Lord is benevolent) and benign towards the wearer.

5. Five Faces (Five headed Lord Śiva)^[3]

[...] Rudrākṣajābāla Upaniṣad 31.

The five faced Rudrākṣa is said to be an image of the 5 headed Lord Śiva. By wearing it, Lord Śiva, who is himself and image or manifestation of the Supreme Brahma and is the Lord of death, absolves the wearer from the crime of killing someone.

6. Six Faces (Kārtikeya)^[4]

[...] Rudrākṣajābāla Upaniṣad verse 32

The six faced Rudrākṣa is said to represent ‘Kārtikeya’.^[5] By wearing it, the great Goddess Lakṣmī (i.e the Goddess of wealth, prosperity and material well being) becomes favourable and benevolent towards the wearer and he/she gets good health and freedom from disease.

[...] Rudrākṣajābāla Upaniṣad verse 33

Wise, erudite and scholarly people also treat it as symbolic of Lord Ganeśa (the elephant headed God of auspicious, well being and wisdom). Hence, wise and adroit people should wear it for the enhancement of auspiciousness, knowledge and intelligence as well as of wealth, prosperity and material well being-this is the view expressed by experts.

7. Seven Faces

Seven Faces symbolizes the seven Lokās^[6].

[...] Rudrākṣajābāla Upaniṣad 34.

The seven faced Rudrākṣa symbolizes the seven Lokās (worlds) and the esoteric mystical powers of the seven divine Goddesses.^[7] By wearing it one is bestowed with immense wealth and the best of health.

By wearing the seven faced bead properly, according to the sanctified method of wearing it, one always gets immense benefits of knowledge and wealth.

8. Eight Faces

[...] Rudrākṣajābāla Upaniṣad verse 36

The eight faced Rudrākṣa is said to be a representative of the eight legendary mothers.^[8] It is liked and favoured by the eight Vasus^[9] and the holy river Ganges. A truthful person who wears it is kindly blessed by all the three-the divine mothers, the Vasus and the Ganges.

9. Nine faced Rudrākṣa—mystical powers

The nine faced Rudrākṣa is synonymous with the God having nine divine mystical powers. The wearer of this has the blessing of these nine powers (i.e he is blessed and empowered with the blessing of these divine attributes). The God who has these nine powers is benevolent and favourable towards him.

10. Ten faced Rudrākṣa—peace and tranquility

The Ten faced Rudrākṣa is said to symbolize the Yama God (i.e the Patron God of death; the word ‘Yama’ also stands for self restraint and control). Its mere sight gives peace and tranquility. Its wearing enhances these virtues giving peace and tranquility manifold-there is no doubt about it.

11. Eleven faces

Seven Faces symbolizes the Eleven forms of Śiva.^[10]

[...] Rudrākṣajābāla Upaniṣad verse 39

The eleven faced Rudrākṣa is said to be an image of all the eleven forms of Śiva, called the eleven Rudras.^[11] All these eleven Rudras are always benevolent, benign and favourable towards those who wear such a Rudrākṣa bead; they always bless such wearers with good fortunes and luck.

12. Twleve faces (Twelve Ādityas)

The twelve faced Rudrākṣa is said to be an image or manifestation of the great Lord Viṣṇu as well as of the twelve Ādityas (the mythological Suns). By wearing it, a person follows the path of Viṣṇu and the Ādityas. That is he follows the virtuous, noble and righteous path shown by them, and strives to acquire the virtues represented by them.

The twelve Ādityas are the sons of Aditi, the mother of Gods. They are the Gods such as Sun, Indra,Vāmana,Viṣṇu and the eight Vasus. Mythologically these twelve Suns appear together at the time of doomsday.^[12]

13 Thirteen faces (Kāmadeva)

The thirteen faced Rudrākṣa is said to fulfill all the desires and wishes of the wearer as well as provide him with success in all his endeavours and helps in accomplishment of expertise. By merely wearing it, the God called Kāmadeva (cupid; the God of love, endearment and affection) becomes favourable, kind and benevolent. This type of bead is said to be auspicious in all respects (because it makes the wearer endeared to all).

14 Fourteen Faces (Kālāgnirudra)^[13]

[...] Rudrākṣajābāla Upaniṣad 42.

The fourteen faced Rudrākṣa was created directly from the tear drops that fell from the eyes of Kālāgnirudra (Lord Śiva). It is a great preventive for all ailments afflicting the body and also helps in eliminating those diseases that already exist in it.

Footnotes and references:

[1]:

Ibid verse 26-27.

[2]:

The three fires are the following-(i) Gārhapatya–or the fire of the household hearth, (ii) Dakṣiṇāgni–or the fire which is made a witness to charity and other religious donations and (iii) Āhvanīya–or the fire of religious sacrifices to invoke the Gods.

[3]:

Ibid verse 30-31.

[4]:

Ibid verse 32-33.

[5]:

Ibid ”Kārtikeya”.—Kārtikeya is the son of Lord Śiva and was born under the constellation called Kṛttikā. He is also known as Skanda and is the Patron God of war.—According to mythology, he has 6 heads, 12 hands and 12 eyes. He had slayed the great demon named Tāraka, and he rides upon a peacock.

[6]:

Ibid verse 34.

[7]:

Ibid.—According to Upaniṣadic philosophy, the 7 Lokās are the 7 organs of perception situated in the region of the head–viz the 2 eyes + 2 ears 2 nostrils + 1 tongue (mouth) = 7. The 7 organs help a man to perceive the world. According to puraṇās, the 7 lokas are the following ‘Bhūḥ’ ([...]), [...] ‘Bhuvaḥ’ ([...]),’ Svaḥ’ ([...]),’ Mahaḥ ([...]), janaḥ ([...]), ‘Tapaḥ’ ([...]) and ‘Satyam’ ([...]).

[8]:

Ibid.—The 7 divine Goddesses are the following-Brāhmī ([...]), Maheśvarī ([...]), Kaumārī ([...]), Vaiṣṇavī ([...]), Vārāhī ([...]), Indrāṇī ([...]) and Cāmuṇḍā ([...]).

[9]:

Ibid verse 35-36.—The eight mothers are–i) one who gives birth, ii) one who takes care of or rears (e.g. nanny), iii) a foster mother, iv) earth, v) cow, vi) Lakṣmī / wealth, vii) Sitala Mata (the patron Goddess of infectious skin diseases, e.g. chickenpox) and viii) any elderly respected woman.

[10]:

The eight Vasus are semi-Gods; the word also means the patron Gods of wealth/gems, gold, the sun, the fire, the water, Viṣṇu, Śiva and saintly and pious souls.

[11]:

Ibid verse 37-39.

[12]:

Ibid.—The eleven Rudras are the various forms of Lord Śiva-Manyu ([...]), Manu ([...]), Mahinasa ([...]), Mahāna ([...]),Śiva ([...]), Ṛtadhvaja [...] ([...]),Ugraretā ([...]), Bhava ([...]),Kāla ([...]), Vāmadeva ([...]) and Dhṛtadatta ([...]) personified.

[13]:

Ibid verse 40.