The Devi Bhagavatam: The Eleventh Book: Chapter 5

1-14. 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.”, 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. Note :-- It would be offering an insult to S’iva!

15-29. 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 the punyam arises. There is no manner of questionings in this.

30-36.  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.

Here ends the Fifth Chapter of the Eleventh Book on the Rudrâksam rosaries in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.