Rudraksha Information from Devi Bhagavatham

[Guest guest]

Dear All,

 

I have with me many kinds of rudrAkshas and also recommend rudrAkshas for many people.Many including myself have benefited from this wonder-beads,the gift of Lord Shiva to us.

 

I have also been gifted by my dear friend a rudrAksha cap(550 beads made as per specifications in shiva-mahA-purAna) which I wear during srIchakrA pUjA and I find immense bliss.

 

Lot of scientific studies have been done on these wonder beads.And more than science.It is belief which is important here.

 

rudrAkshas are to be got from one's preceptor or a saint and must be energized.However,in kaliyugA where such recourse is not possible,one can procure a rudrAksha from a shop and wear it..No harm in it,atleast medical and auric-cleansing benefits arise out of it..

 

I got this penchant for rudrAkshas from my old father(he is now touching his 90s) who does daily more than 5000 times and more shivamahamantra and other dattamantras wearing these sacred beads.

 

I entreat all sadbhakthAs of ambA to have a look at the article below and gain inspiration.

(Caveat: Beware of fraudsters in the market,they will fleece you by passing on with fake rudrAkshas as genuine ones)

 

 

 

 

Rudraksha chapter culled from Sri Devi Bhagavatham

 

 

rudrAksha fruits from which rudrAksha beads are taken.

Many modern shops selling rudrAkshas boil the rudrAkshas in water and destroy the inner seed of the rudrAksha,so it is better to buy from an authentic source or procure these fruits,peel-off and then use the rudrAkshas.

 

 

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 and to cleanse his body thoroughly. For the body is always unclean and dirty and various diets are being excreted out of the nine holes (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 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).

 

 

 

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

Nârada said :-- O Sinless one! The greatness of the Rudrâksa seed that you have described is verily such. Now I ask why is this Rudrâksam so much entitled to worship by the people. Please speak clearly on this point. Nârâyana spoke :-- O Child! This is the very question that was asked once by Kârtika, the sixfaced One, to Bhagavân Rudra, dwelling in Kailâs'a. What He replied, I say now. Listen. Rudra Deva spoke :-- O Child Sadânana. I will dwell briefly on the secret cause of the greatness of the Rudrâksa seed. Hear. In days of yore, there was a Daitya called Tripurâ who could not be conquered by any body. Brahmâ, Visnu 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 Tripurâsura might be effected and the troubles of the Devas be removed. Not for a moment my eyelids dropped. There by my eyes were affected and drops of water came out of my eyes. Note here. How enemies are to be killed. It requires great thought, great concentration, great yoga and great powers. O Mahâsena! From those drops of water coming out of my eyes, the great tree of Rudrâksam did spring for the welfare of all. This Rudrâksa seed is of thirty-eight varieties. From My Sûrya 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.

 

 

The rare ekamukhi

 

One faced Rudrâksa seed is the S’iva Himself, made manifest and rendered vivid; even the sin incurred in killing a Brâhmana is destroyed thereby. Two faced or two headed Rudrâksam is like the Deva and the Devî. Two sorts of sins are destroyed thereby. The three faced Rudrâksam is like fire; the sin incurred in killing a woman is destroyed in a moment. The four faced Rudrâksa seed is like Brahmâ and removes the sin of killing persons. The five faced Rudrâksam is verily an image of Rudra; all sorts of sins, e.g., eating prohibited food, going to the ungoables, etc., are destroyed thereby. The six faced Rudrâksam is Kârtikeya. It is to be worn on the right hand. One becomes freed of the Brahmâhatyâ sin. There is no manner of doubt in this. The seven faced Rudrâksam is named Ananga. Holding this frees one from the sin of stealing gold, etc., O Mahâsena! The

eight faced Rudrâksa is Vinâyaka. 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 attained.

 

 

 

The fruit of holding the eight faced Rudrâksa seed has been said. Now I will talk of the nine-faced Rudrâksam. It is verily the Bhairava made manifest. On the left hand it should be worn. By this, the people get both Bhoga (enjoyment) and Moksa (liberation) and they become powerful like Me and get themselves freed at once, without the least delay, of the sins incurred by committing thousands of abortions, hundreds of Brahmâhattyâs (killing the Brâhmanas). Holding the ten-faced Rudrâksa is verily wearing Janârdana, the Deva of the Devas. The holding of which pacifies the evils caused by planets, Pis'âchas, Vetâlas, Brahmâ Râksasas, and Pannagas. The eleven-faced Rudrâksam 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 Vâjapeya sacrifices,

and making gifts of one hundred thousand cows are obtained thereby.

 

 

 

 

If one wears the twelve-headed Rudrâksam on one's ear, the Âdityas get satisfied. The fruits of performing Gomedha and As'vamedha sacrifices are obtained thereby. No fear comes from burned 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 Rudrâksa seed feels always happy and he is the master of some kingdoms He becomes freed of the sins incurred in killing elephants, horses, deer, cats, snakes, mice, frogs, asses, foxes and various other animals.

O Child! The thirteen faced Rudrâksam is very rare; if anybody gets it, he becomes like Kârti Keya and gets all desires fulfilled; and the eight siddhis are under his grasp. 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 Sadânana! If anybody holds the thirteen faced Rudrâksam, 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 Rudrâksam always, one becomes like S’iva. O Muni! What more shall I speak to you! The Devas pay their respects to one holding the fourteen faced Rudrâksas and he in the end attains the Highest Goal, the state of S’iva. His body becomes verily the body of S’iva.

 

 

 

The Devas always worship the Rudrâksa seed; the highest goal is attained by wearing the Rudrâksam. The Brâhmanas should hold on their heads at least one Rudrâksam with devotion. A rosary of twenty-six Rudrâksams 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 the two arms; twenty-four Rudrâksams to be worn on the wrists, twelve on each. O Sadânana! If a rosary be made of one hundred and eight, fifty or twenty-seven Rudrâksams 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 As'vamedha sacrifices and uplifts his twenty-one generations and finally he resides in the S’iva Loka.

 

 

 

Îs'vara said :-- O Kârtikeya! Now I will speak how to count the Japam (repetition of the mantra) with the rosary. Hear. The face of Rudrâksam is Brahmâ; the upper summit point is S’iva and the tail end of Rudrâksam is Visnu. The Rudrâksam has two-fold powers :-- It can give Bhoga (Enjoyment) as well as Moksa (Liberation). Then string or tie together, like a cow's tail, and like the snake's coiling a body, twenty-five five faced Rudrâksa 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 Rudrâksam is in front of the flat face of another Rudrâksam; 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 S’iva (Six limbed), with “Hûm†added and collect the rosaries. Then repeat over them the Mantra “Sadyojâta, etc.â€, and sprinkle water over it one hundred and eight times. Then utter the principal mantra and place them on a holy ground and perform Nyâsa over it, i.e., think that the Great Cause S’iva and the World-Mother Bhagavatî have come on them. Thus make the Samskâra 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 Rudrâksa 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 Rudrâksam. Especially on such occasions as taking baths, making gifts, making japams, performing the Homas,or sacrifices to Visve Devas, in performing the Poojâs of the Devas,in making Prâyaschittams (penances), in the time of S’râdh and in the time of initiation, it is highly necessary to hold Rudrâksam. A Brâhmin is sure to go to hell if he performs any Vaidik act without wearing any Rudrâksam.

 

 

 

 

It is advisable to use the true Rudrâksam with gold and jewel, on the head, neck or on one's hand. Never use the Rudrâksam worn by another. Use Rudrâksam always with devotion; never use it while you are impure. Even the grass that grows with the air in contact with the Rudrâksa tree, goes verily to a holy region for ever. Jâbâla Muni says in the S’ruti :-- lf a man wearing Rudrâksam commits a sin, he gets deliverance from that sin. Even if animals hold Rudrâksam, they become S’iva; what of men! The devotees of S’rî Rudra should always use at least one Rudrâksa on the head. Those great devotees, who with Rudrâksam on take the name of the Highest Self S’ambhu, get themselves freed of all sorts of sins and pains. Those who are ornamented with Rudrâksam are the best devotees. It is highly incumbent on those who want their welfare to wear

Rudrâksam. Those who hold Rudrâksam on their ears, crown hair, neck, hands, and breast, get Brahmâ, Visnu, and Mahes'vara under them as their Vibhûtis (manifestations, powers). The Devas and all those Risis that started the Gotra, the Âdipurusas (the first chief men in several families), held with reverence the Rudrâksams. All the other Munis, that descended from their families, the ardent followers of S’rauta Dharma, the pure souled, held the Rudrâksams. It may be, that many might not like at first to hold this Rudrâksam, the visible giver of liberation and so well written in the Vedas; but after many births, out of the Grace of Mahâdeva many become eager to take the Rudrâksams. The Munis that are the Jâbâla Sâkhîs are famous in expounding the inestimable greatness of Rudrâksams.

The effect of holding Rudrâksams is well known in the three worlds. Punyam (great merit) arises from the mere sight of Rudrâksams; 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(10000000000000 times!) the punyam arises. There is no manner of questionings in this.

 

 

He who holds in his hand, breast, neck, ears, head, the Rudrâksams, becomes an image of Rudra. There is no manner of doubt in this. By holding Rudrâksams, men become invulnerable of all the beings, become respected, like Mahâ 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 Rudrâksams. By this men are freed of the sin of taking Uchhista and of all the other sins. Even if you suspend a Rudrâksam 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 Rudrâksams, men even if they be devoid of Japam and Dhyânam, become freed of all sins and attain the highest state. Even if one holds merely one Rudrâksa seed purified and surcharged with Mantra S’akti, he uplifts his

twentyone generations, gets to Heaven and resides there with respect. I am speaking now further of the Greatness of Rudrâksam.

 

 

 

laksha-rudrAksha-kesavaram,Andhrapradesh

 

Îs'vara said :-- O Kârtikeya! Kus'agranthi, Jîvapattrî and other rosaries cannot compare to one-sixteenth part of the Rudrâksa rosary. As Visnu is the best of all the Purusas, the Gangâ is the best of all the rivers, Kas'yapa, amongst the Munis, Uchchaihsravâ amongst the horses, Mahâ Deva amongst the Devas, Bhagavatî amongst the Devîs, so the Rudrâksam 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 Rudrâksam bead. At the time of making the Aksaya gift, the Rudrâksam bead is capable of giving high merits. The merit that accrues by giving Rudrâksam to a peaceful devotee of S’iva, cannot be expressed in words. If anybody gives food to a man holding the Rudrâksam rosary, his twenty one generations are uplifted and he ultimately becomes able to

live in the Rudrâ Loka. He who does not apply ashes on his forehead and who does not hold Rudrâksam and is averse to the worship of S’iva is inferior to a chândâla. If Rudrâksam be placed on the head then the flesh-eaters, drunkards, and the associates with the vicious become freed of their sins. Whatever fruits are obtained by performing various sacrifices, asceticism and the study of the Vedas are easily attained by simply holding the Rudrâksam rosary. Whatever merits are obtained by reading the four Vedas and all the Purânas and bathing in all the Tîrthas and the results that are obtained by immense practice in learning all are obtained by wearing Rudrâksam. If at the time of death, one wears Rudrâksam and dies, one attains Rudrahood. One has not to take again one's birth. If anybody dies by holding Rudrâksam on his neck or on his two arms, he uplifts his twenty-one generations and

lives in the Rudra Loka. Be he a Brâhman or a Chândâla, be he with qualities or without qualities, if he applies ashes to his body and holds Rudrâksam he surely attains S’ivahood. Be he pure or impure; whether he eats uneatables or be he a Mlechha or a Chândâla or a Great Sinner, any body if he holds Rudrâksam is surely equal to Rudra. There is no doubt in this.

 

 

The rare rudrAksha flowers

 

If any body holds Rudrâksam 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 lâkh Koti times the fruit and if one wears Rudrâksam on one's wrist, one attains Moksa. Whatever acts, mentioned in the Vedas be performed with Rudrâksam on, the fruits obtained are unbounded. Even if a man be without any Bhakti and if he wears on his neck the Rudrâksa rosary though he does always vicious acts, he becomes freed of the bondage of this world. Even if a man does not hold Rudrâksa but if he be always full of devotion towards the Rudrâksam, he attains the fruit that is got by wearing the Rudrâksam and he attains the S’iva Loka and is honoured like S’iva. As in the country of Kîkata, an ass which used to

carry Rudrâksam seed got S’ivahood after his death, so any man, whether he be a Jñani (wise) or Ajnâni (unwise), gets S’ivahood if he holds Rudrâksam. There is no doubt in this.

 

 

 

Skanda said :-- “O God! How is it that in the country of Kîkata (Bihar), an ass had to carry Rudrâksa; who gave him the Rudrâksams! And what for did he hold that?â€

Bhagavân Îs'vara said :-- O Son! Now hear the history of the case. In the Bindhya mountain one ass used to carry the load of Rudrâksam of a traveller. Once the ass felt tired and became unable to carry the load and fell down on the road and died. After his death the ass came to Me by My Grace, becoming Mahes'vara with trident in his hand and with three eyes. O Kârtikeya! As many faces as there are in the Rudrâksam, for so many thousand Yugas the holder resides with honour in the S’iva Loka. One should declare the greatness of Rudrâksam to one's own disciple; never to disclose its glories to one who is not a disciple nor a devotee of Rudrâksam nor to him who is an illiterate brute. Be he a Bhakta or not a Bhakta, be be low or very low, if he holds Rudrâksam then he is freed from all sins. No equal can be to the merit of him who holds the Rudrâksams.

 

 

 

Rare trijutI rudrAksha

 

The Munis, the Seers of truth, describe this holding on of Rudrâksam as a very great vow. He who makes a vow to hold one thousand Rudrâksams, becomes like Rudra; the Devas bow down before him. If thousand Rudrâksams be not obtained, one should hold at least sixteen Rudrâksams on each arm, one Rudrâksam 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 Rudrâksams on the breast; and then he becomes entitled to worship like Rudra. If any body holds Rudrâksam together with pearls, Prabâla, crystal, silver, gold and gem (lapis lazuli), he becomes a manifestation of S'iva. If a body, through laziness even, holds Rudrâksam, the sin cannot touch him as darkness cannot come near light. If any body makes japam of a mantram with a Rudrâksa rosary, he gets unbounded results.

Such a merit giving Rudrâksam, if one such Rudrâksam 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 S'iva). If any body simply washes his head all over with Rudrâksam on, he gets the fruit of bathing in the Ganges. There is no doubt in this. One faced Rudrâksam, the five faced, eleven faced and fourteen faced Rudrâksams are highly meritorious and entitled to worship by all. The Rudrâksam is S'ankara made manifest; so it is always worshipped with devotion. The greatness of Rudrâksam is such as it can make a king out of a poor man. On this point, I will tell you an excellent Purânic anecdote.

 

 

There was a Brâhmin, named Girinâtha in the country of Kosala. He was proficient in the Vedas and Vedâmgas, 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 Muktâvalî. The Guru's wife became so much enchanted by his extraordinary beauty that she, being unable to control herself, had a union 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 Brâhmans' houses and became 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 Muktâvalî; and he began to kill the Brâhmins for their wealth. Thus a long time passed away; when at last he fell into the jaws of death.

 

 

Then to take him to the region of Death, thousands of the Yama's messengers came; at the same time the S’iva's messengers came from S’iva Loka. O Kârtikeya! A quarrel then ensued between both the parties of Yama and S’iva. The Yama's messengers then said :-- “O Servers of S’ambhu! What are the merits of this man that you have come to take him? First speak to us of his merits.†S’iva's messengers spoke :-- “Fifteen feet below the ground where this man died, there exists the Rudrâksam. O Yama's messengers! By the influence of that Rudrâksam, all his sins are destroyed; and we have come to take him to S’iva.†Then the Brâhmin Gunanidhi assumed a divine form and, getting on an aerial car went with S'iva's messengers before S'iva. O One of good vows! Thus I have described briefly to you the greatness of Rudrâksam. This is capable to remove all sorts of sins and yield

great merits.

 

 

 

S’rî Nârâyana said :-- O Nârada! When Girîs'a thus explained to Kârtikeya the greatness of Rudrâksam, he became satisfied. Now I have spoken to you of the glories of the Rudrâksams 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 Rudrâksam brings in a lakh times of Punyam and koti times the merit arises from touching that; holding it brings in koti times merit; again if one makes the japam of a Mantra with that Rudrâksam, one obtains merit one hundred lakh koti times and one thousand lakh koti times the merit. The merit in holding the Rudrâksam is far superior to that in holding Bhadrâksam. The Rudrâksam seed that is of the size of an Âmalakî 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. Those Rudrâksa seeds that are nicely circular, smooth, hard, and whose thorns or points are distinctly 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 varieties of Rudrâksams are faulty. Those Rudrâksams that have their holes by nature running through and through are best; and those that base their holes pierced by men are middling. The Rudrâksa seeds that are all of uniform shape, bright, hard, and beautifully circular should be strung together by a silken thread. How to test the Rudrâksa seed? As gold is tested by a touch stone; so the Rudrâksam 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 S’aivas. One should hold one

Rudrâksam on the crown hair, thirty on the head, thirty six on the neck; sixteen on each arm, twelve on each wrist, fifty on the shoulders, one hundred and eight Rudrâksams 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 loins one should hold Rudrâksam always, whether one sleeps or eats. Holding three hundred Rudrâksams is the lowest; holding five hundred is middling; holding one thousand Rudrâksams is the best; so one ought to wear one thousand Rudrâksams. At the time of taking Rudrâksam, on one's head, one should utter the Mantra of Îsâna; the mantra of Tat Purusa while holding on one's ears; Aghora mantra on one's forehead and heart; and the vîja of Aghora mantra, i.e., “hasau†while holding on one's hands. One

should wear the rosary of fifty Rudrâksa seeds, suspended up to the belly, uttering the Vâmadeva mantra, i.e., Sadyojâtâdi, etc., the five Brahmâ mantras, and the six-limbed S’iva mantra. One is to string every Rudrâksa seed, uttering the root mantra and then hold it. One-faced Rudrâksa reveals Paratattva (the highest Tattva); when worn, the knowledge of the highest Tattva arises; the Brahmâ is seen then. The two-faced Rudrâksam is Ardhanârîs'vara, the Lord of the other half which represents women (in the same person); if worn, Ardhanârîsvara S’iva is always pleased with that man who holds it. The three-faced Rudrâksam is Fire made manifest; it destroys in a moment the sin of killing a woman. The three-faced Rudrâksam is the three Agnis, Daksinâgni, Gârhapatya, and Âhavaniya; Bhagavân Agni is always pleased with that man who wears the three-faced Rudrâksam. The four-faced Rudrâksam is Brahmâ 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 Rudrâksam is the five faced S’iva Himself; Mahâdeva gets pleased with him who holds it. The Presiding Deity of the six faced Rudrâksam is Kârtikeya. Some Pundits take Ganapati to be the Presiding Deity of the six-faced Rudrâksam. The presiding Deity of the seven-faced Rudrâksam is the seven Mâtrikâs, 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 Rudrâksam is Brâhmî, the eight Mâtrikâs. By holding this, the eight Vasus are pleased and the river Ganges is also pleased. The putting on of this makes the Jîvas truthful and pleasant-minded. The Devatâ of the nine-faced Rudrâksam is Yama; holding this puts off the fears of Death. The Devatâ of the eleven-faced Rudrâksam is ten quarters, the ten quarters are pleased with him who wears the ten-faced Rudrâksam. The Devata of the eleven mouthed Rudrâksam is the eleven Rudrâs and Indra. Holding this enhances happiness. The twelve-faced Rudrâksam is Visnu made manifest; its Devatâs are the twelve Âdityas; the devotees of S’iva should hold this. The thirteen-faced Rudrâksam, if worn, enables one to secure one's desires; he does nowhere experience failures. The Kâma Deva becomes pleased with him who wears this. The fourteen-faced Rudrâksam

destroys all diseases and gives eternal health. While holding this, one ought not to take wine, flesh, onion, garlic, Sajñâ fruit, Châltâ fruit and the flesh of the boar which eats excrements, etc. During the Lunar and Solar eclipses, during the Uttarâyana S’amkrânti or the Daksinâyana S’amkrânti, during the full Moon or the New Moon day, if Rudrâksam be worn, one becomes instantly freed of all one's sins.

Yours Yogically,

Mythreya

 

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Mythreya Sreeraam Bhallyjayappalle

(Email: Mythreya.Mythreya)

(Group-owner of Online Spiritual Groups:

Amba_vijayam and )

Jaya Sarvamangala! Jaya Raajaraajeshvari!

May ambA rAjarAjeshwarI de'vI bless all of us abundantly!

 

 

 

 

 

 

 

 

 

 

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