Description of the Glory of the Rudraksha

Verse 1 (devibhagavatam.11.3.1)

श्रीनारायण उवाच । (शुद्धं स्मार्तं चाचमनं पौराणं वैदिकं तथा । तान्त्रिकं श्रौतमित्याहुः षड्विधं श्रुतिचोदितम् ॥ विण्मूत्रादिकशौचं च शुद्धं च परिकीर्तितम् । स्मार्तं पौराणिकं कर्म आचान्ते विधिपूर्वकम् ॥ वैदिकं श्रौत्रमित्यादि ब्रह्मयज्ञादिपूर्वकम् । अस्त्रविद्यादिकं कर्म तान्त्रिको विधिरुच्यते ॥) स्मृत्वा चोङ्कारगायत्रीं निबध्नीयाच्छिखां तथा । पुनराचम्य हृदयं बाहू स्कन्धौ च संस्पृशेत्

śrīnārāyaṇa uvāca (śuddhaṁ smārtaṁ cācamanaṁ paurāṇaṁ vaidikaṁ tathā tāntrikaṁ śrautamityāhuḥ ṣaḍvidhaṁ śruticoditam viṇmūtrādikaśaucaṁ ca śuddhaṁ ca parikīrtitam smārtaṁ paurāṇikaṁ karma ācānte vidhipūrvakam vaidikaṁ śrautramityādi brahmayajñādipūrvakam astravidyādikaṁ karma tāntriko vidhirucyate ) smṛtvā coṅkāragāyatrīṁ nibadhnīyācchikhāṁ tathā punarācamya hṛdayaṁ bāhū skandhau ca saṁspṛśet

Shri Narayana said: (Pure, Smarta, Pauranic, Vaidik, Tantric, and Shrauta — the Shruti thus declares achamana, the sipping of water for purification, to be sixfold. Purification from urination and defecation is called 'pure'; that performed ritually at the close of a rite is Smarta and Pauranic; that preceded by the Brahma-yajna and the like is Vaidik and Shrauta; and that performed in rites of weapon-lore and the like is called the Tantric procedure.) Having recollected the Omkara and the Gayatri, one should tie up the tuft of hair; then, having sipped water again, one should touch the heart, both arms, and both shoulders.

Verse 2 (devibhagavatam.11.3.2)

क्षुते निष्ठीवने चैव दन्तोच्छिष्टे तथानृते । पतितानां च सम्भाषे दक्षिणं श्रवणं स्पृशेत्

kṣute niṣṭhīvane caiva dantocchiṣṭe tathānṛte patitānāṁ ca sambhāṣe dakṣiṇaṁ śravaṇaṁ spṛśet

After sneezing, spitting, having a food-remnant caught in the teeth, speaking falsehood, or conversing with outcastes, one should touch the right ear.

Verse 3 (devibhagavatam.11.3.3)

अग्निरापश्च वेदाश्च सोमः सूर्योऽनिलस्तथा । सर्वे नारद विप्रस्य कर्णे तिष्ठन्ति दक्षिणे

agnirāpaśca vedāśca somaḥ sūryo'nilastathā sarve nārada viprasya karṇe tiṣṭhanti dakṣiṇe

O Narada, Agni, the Waters, the Vedas, Soma, the Sun, and the Wind — all of these dwell in the right ear of a brahmin.

Verse 4 (devibhagavatam.11.3.4)

ततस्तु गत्वा नद्यादौ प्रातःस्नानं विशोधनम् । समाचरेन्मुनिश्रेष्ठ देहसंशुद्धिहेतवे

tatastu gatvā nadyādau prātaḥsnānaṁ viśodhanam samācarenmuniśreṣṭha dehasaṁśuddhihetave

Then, O best of sages, having gone to a river or the like, one should perform the purifying morning bath for the cleansing of the body.

Verse 5 (devibhagavatam.11.3.5)

अत्यन्तमलिनो देहो नवद्वारैर्मलं वहन् । सदाऽऽस्ते तच्छोधनाय प्रातःस्नानं विधीयते

atyantamalino deho navadvārairmalaṁ vahan sadā''ste tacchodhanāya prātaḥsnānaṁ vidhīyate

The body, exceedingly impure and constantly discharging filth through its nine gates, remains ever so; the morning bath is prescribed for its purification.

Verse 6 (devibhagavatam.11.3.6)

अगम्यागमनात्पापं यच्च पापं प्रतिग्रहात् । रहस्याचरितं पापं मुच्यते स्नानकर्मणा

agamyāgamanātpāpaṁ yacca pāpaṁ pratigrahāt rahasyācaritaṁ pāpaṁ mucyate snānakarmaṇā

Sin arising from union with a forbidden woman, sin from improper acceptance of gifts, and sin committed in secret — from all these one is released through the act of bathing.

Verse 7 (devibhagavatam.11.3.7)

अस्नातस्य क्रियाः सर्वा भवन्ति विफला यतः । तस्मात्प्रातश्चरेत्स्नानं नित्यमेव दिने दिने

asnātasya kriyāḥ sarvā bhavanti viphalā yataḥ tasmātprātaścaretsnānaṁ nityameva dine dine

Since all the rites of one who has not bathed become fruitless, one should therefore perform the morning bath every single day, without fail.

Verse 8 (devibhagavatam.11.3.8)

दर्भयुक्तश्चरेत्स्नानं तथा सन्ध्याभिवन्दनम् । सप्ताहं प्रातरस्नायी सन्ध्याहीनस्त्रिभिर्दिनैः

darbhayuktaścaretsnānaṁ tathā sandhyābhivandanam saptāhaṁ prātarasnāyī sandhyāhīnastribhirdinaiḥ

One should bathe while holding darbha grass, and likewise perform the twilight worship. One who fails to bathe in the morning remains impure for seven days; one who omits the twilight worship, for three days.

Verse 9 (devibhagavatam.11.3.9)

द्वादशाहमनग्निः सन्द्विजः शूद्रत्वमाप्नुयात् । अल्पत्वाद्धोमकालस्य बहुत्वात्स्नानकर्मणः

dvādaśāhamanagniḥ sandvijaḥ śūdratvamāpnuyāt alpatvāddhomakālasya bahutvātsnānakarmaṇaḥ

A twice-born who remains without the sacred fire for twelve days attains the state of a shudra — for the time allotted to the fire-offering is brief, whereas that for bathing is generous.

Verse 10 (devibhagavatam.11.3.10)

प्रातर्न तु तथा स्नायाद्धोमकाले विगर्हितः । गायत्र्यास्तु परं नास्ति इह लोके परत्र च

prātarna tu tathā snāyāddhomakāle vigarhitaḥ gāyatryāstu paraṁ nāsti iha loke paratra ca

But one should not bathe at such length that the time for the fire-offering is culpably lost. There is nothing higher than the Gayatri, either in this world or the next.

Verse 11 (devibhagavatam.11.3.11)

गायन्तं त्रायते यस्माद्गायत्रीत्यभिधीयते । प्रणवेन तु संयुक्तां व्याहृतित्रयसंयुताम्

gāyantaṁ trāyate yasmādgāyatrītyabhidhīyate praṇavena tu saṁyuktāṁ vyāhṛtitrayasaṁyutām

Because she protects the one who chants her, she is called 'Gayatri.' Joined with the Pranava and united with the three vyahritis — bhuh, bhuvah, svah —

Verse 12 (devibhagavatam.11.3.12)

वायुं वायौ जयेद्विप्रः प्राणसंयमनत्रयात् । ब्राह्मणः श्रुतिसम्पन्नः स्वधर्मनिरतः सदा

vāyuṁ vāyau jayedvipraḥ prāṇasaṁyamanatrayāt brāhmaṇaḥ śrutisampannaḥ svadharmanirataḥ sadā

through her the brahmin conquers the outer wind within the inner breath, by the threefold discipline of pranayama. The brahmin who is endowed with Vedic learning and ever devoted to his own duty —

Verse 13 (devibhagavatam.11.3.13)

स वैदिकं जपेन्मन्त्रं लौकिकं न कदाचन । गौशृङ्गे सर्षपो यावत् तावद्येषां न स स्थिरः

sa vaidikaṁ japenmantraṁ laukikaṁ na kadācana gauśṛṅge sarṣapo yāvat tāvadyeṣāṁ na sa sthiraḥ

he should recite only the Vedic mantra, never a worldly one. As precarious as a mustard seed balanced on the tip of a cow's horn — so unstable is the standing of those who neglect this.

Verse 14 (devibhagavatam.11.3.14)

न तारयन्त्युभौ पक्षौ पितॄनेकोत्तरं शतम् । सगर्भो जपसंयुक्तस्त्वगर्भो ध्यानमात्रकः

na tārayantyubhau pakṣau pitṝnekottaraṁ śatam sagarbho japasaṁyuktastvagarbho dhyānamātrakaḥ

Gayatri practice performed on either lunar fortnight ferries across one hundred and one generations of ancestors. Pranayama performed with mantra-recitation is called 'sagarbha' (with seed); that done through meditation alone is 'agarbha' (without seed).

Verse 15 (devibhagavatam.11.3.15)

स्नानाङ्गतर्पणं कृत्वा देवर्षिपितृतोषकम् । शुद्धे वस्त्रे परीधाय जलाद्बहिरुपागतः

snānāṅgatarpaṇaṁ kṛtvā devarṣipitṛtoṣakam śuddhe vastre parīdhāya jalādbahirupāgataḥ

Having performed the tarpana that is an accessory of the bath, gratifying the gods, sages, and ancestors, and having put on clean garments upon emerging from the water —

Verse 16 (devibhagavatam.11.3.16)

विभूतिधारणं कार्यं रुद्राक्षाणां च धारणम् । क्रमयोगेन कर्तव्यं सर्वदा जपसाधकैः

vibhūtidhāraṇaṁ kāryaṁ rudrākṣāṇāṁ ca dhāraṇam kramayogena kartavyaṁ sarvadā japasādhakaiḥ

one should apply the sacred ash and wear the rudraksha beads; practitioners of japa should always do this in due order.

Verse 17 (devibhagavatam.11.3.17)

रुद्राक्षान्कण्ठदेशे दशनपरिमिता- न्मस्तके विंशती द्वे षट् षट् कर्णप्रदेशे करयुगलकृते द्वादश द्वादशैव । बाह्वोरिन्दोः कलाभिर्नयनयुगकृते त्वेकमेकं शिखायां वक्षस्यष्टाधिकं यः कलयति शतकं स स्वयं नीलकण्ठः

rudrākṣānkaṇṭhadeśe daśanaparimitā- nmastake viṁśatī dve ṣaṭ ṣaṭ karṇapradeśe karayugalakṛte dvādaśa dvādaśaiva bāhvorindoḥ kalābhirnayanayugakṛte tvekamekaṁ śikhāyāṁ vakṣasyaṣṭādhikaṁ yaḥ kalayati śatakaṁ sa svayaṁ nīlakaṇṭhaḥ

He who wears rudraksha beads numbering as many as the teeth (thirty-two) at the throat, twenty-two on the head, six and six at each ear, twelve and twelve on each hand, as many as the digits of the moon on each arm, one each for the pair of eyes, one on the tuft of hair, and one hundred and eight upon the chest — he himself becomes Nilakantha, the blue-throated Shiva.

Verse 18 (devibhagavatam.11.3.18)

बद्ध्वा स्वर्णेन रुद्राक्षं रजतेनाथवा मुने । शिखायां धारयेन्नित्यं कर्णयोर्वा समाहितः

baddhvā svarṇena rudrākṣaṁ rajatenāthavā mune śikhāyāṁ dhārayennityaṁ karṇayorvā samāhitaḥ

Having mounted the rudraksha in gold or in silver, O sage, one should wear it always on the hair-tuft, or on the ears, with a composed mind.

Verse 19 (devibhagavatam.11.3.19)

यज्ञोपवीते हस्ते वा कण्ठे तुन्देऽथवा नरः । श्रीमत्पञ्चाक्षरेणैव प्रणवेन तथापि वा

yajñopavīte haste vā kaṇṭhe tunde'thavā naraḥ śrīmatpañcākṣareṇaiva praṇavena tathāpi vā

On the sacred thread, on the hand, at the throat, or on the belly, a man should wear it while reciting the venerable five-syllabled mantra, or likewise the Pranava.

Verse 20 (devibhagavatam.11.3.20)

निर्व्याजभक्त्या मेधावी रुद्राक्षं धारयेन्मुदा । रुद्राक्षधारणं साक्षाच्छिवज्ञानस्य साधनम्

nirvyājabhaktyā medhāvī rudrākṣaṁ dhārayenmudā rudrākṣadhāraṇaṁ sākṣācchivajñānasya sādhanam

With unfeigned devotion, the wise man should joyfully wear the rudraksha; the wearing of rudraksha is itself, directly, the means to the knowledge of Shiva.

Verse 21 (devibhagavatam.11.3.21)

रुद्राक्षं यच्छिखायां तत्तारतत्त्वमिति स्मरेत् । कर्णयोरुभयोर्ब्रह्मन् देवं देवीं च भावयेत्

rudrākṣaṁ yacchikhāyāṁ tattāratattvamiti smaret karṇayorubhayorbrahman devaṁ devīṁ ca bhāvayet

The rudraksha worn on the hair-tuft should be remembered as the very essence of the liberating truth, the Pranava. O Brahman, on both ears one should contemplate the God and the Goddess.

Verse 22 (devibhagavatam.11.3.22)

यज्ञोपवीते वेदांश्च तथा हस्ते दिशः स्मरेत् । कण्ठे सरस्वतीं देवीं पावकं चापि भावयेत्

yajñopavīte vedāṁśca tathā haste diśaḥ smaret kaṇṭhe sarasvatīṁ devīṁ pāvakaṁ cāpi bhāvayet

On the sacred thread one should recollect the Vedas, and on the hand, the directions; at the throat one should contemplate the goddess Sarasvati, and also Agni.

Verse 23 (devibhagavatam.11.3.23)

सर्वाश्रमाणां वर्णानां रुद्राक्षाणां च धारणम् । कर्तव्यं मन्त्रतः प्रोक्तं द्विजानां नान्यवर्णिनाम्

sarvāśramāṇāṁ varṇānāṁ rudrākṣāṇāṁ ca dhāraṇam kartavyaṁ mantrataḥ proktaṁ dvijānāṁ nānyavarṇinām

The wearing of rudraksha is a duty for all the ashramas and all the classes; but wearing it together with mantra-recitation is prescribed for the twice-born, not for the other classes.

Verse 24 (devibhagavatam.11.3.24)

रुद्राक्षधारणाद्रुद्रो भवत्येव न संशयः । पश्यन्नपि निषिद्धांश्च तथा शृण्वन्नपि स्मरन्

rudrākṣadhāraṇādrudro bhavatyeva na saṁśayaḥ paśyannapi niṣiddhāṁśca tathā śṛṇvannapi smaran

Through wearing the rudraksha one indeed becomes Rudra himself — of this there is no doubt — even while looking at, hearing, or recollecting forbidden things,

Verse 25 (devibhagavatam.11.3.25)

जिघ्रन्नपि तथा चाश्नन् प्रलपन्नपि सन्ततम् । कुर्वन्नपि सदा गच्छन्विसृजन्नपि मानवः

jighrannapi tathā cāśnan pralapannapi santatam kurvannapi sadā gacchanvisṛjannapi mānavaḥ

even while smelling, eating, ceaselessly chattering, otherwise acting, always moving about, or even relieving himself — such a man remains untainted.

Verse 26 (devibhagavatam.11.3.26)

रुद्राक्षधारणादेव सर्वपापैर्न लिप्यते । अनेन भुक्तं देवेन भुक्तं यत्तु तथा भवेत्

rudrākṣadhāraṇādeva sarvapāpairna lipyate anena bhuktaṁ devena bhuktaṁ yattu tathā bhavet

By the mere wearing of rudraksha he is not tainted by any sin. Whatever is eaten by him is as if eaten by the god himself —

Verse 27 (devibhagavatam.11.3.27)

पीतं रुद्रेण तत्पीतं घ्रातं घ्रातं शिवेन तत् । रुद्राक्षधारणे लज्जा येषामस्ति महामुने

pītaṁ rudreṇa tatpītaṁ ghrātaṁ ghrātaṁ śivena tat rudrākṣadhāraṇe lajjā yeṣāmasti mahāmune

whatever is drunk by him is as if drunk by Rudra himself; whatever is smelled by him is as if smelled by Shiva himself. O great sage, those who feel shame in wearing the rudraksha —

Verse 28 (devibhagavatam.11.3.28)

तेषां नास्ति विनिर्मोक्षः संसाराज्जन्मकोटिभिः । रुद्राक्षधारिणं दृष्ट्वा परिवादं करोति यः

teṣāṁ nāsti vinirmokṣaḥ saṁsārājjanmakoṭibhiḥ rudrākṣadhāriṇaṁ dṛṣṭvā parivādaṁ karoti yaḥ

for them there is no release from the cycle of rebirth, even through millions of births. He who, seeing a wearer of rudraksha, speaks ill of him —

Verse 29 (devibhagavatam.11.3.29)

उत्पत्तौ तस्य साङ्कर्यमस्त्वेवेति विनिश्चयः । रुद्राक्षधारणादेव रुद्रो रुद्रत्वमाप्नुयात्

utpattau tasya sāṅkaryamastveveti viniścayaḥ rudrākṣadhāraṇādeva rudro rudratvamāpnuyāt

it is certain that in his next birth there will be admixture of caste. Through the very wearing of the rudraksha, even Rudra attains his own Rudra-hood,

Verse 30 (devibhagavatam.11.3.30)

मुनयः सत्यसङ्कल्पा ब्रह्मा ब्रह्मत्वमागतः । रुद्राक्षधारणाच्छ्रेष्ठं न किञ्चिदपि विद्यते

munayaḥ satyasaṅkalpā brahmā brahmatvamāgataḥ rudrākṣadhāraṇācchreṣṭhaṁ na kiñcidapi vidyate

the sages of true resolve and Brahma himself attained their exalted natures through it; there exists nothing whatsoever superior to the wearing of rudraksha.

Verse 31 (devibhagavatam.11.3.31)

रुद्राक्षधारिणे भक्त्या वस्त्रं धान्यं ददाति यः । सर्वपापविनिर्मुक्तः शिवलोकं स गच्छति

rudrākṣadhāriṇe bhaktyā vastraṁ dhānyaṁ dadāti yaḥ sarvapāpavinirmuktaḥ śivalokaṁ sa gacchati

He who, with devotion, gives cloth or grain to a wearer of rudraksha is freed from all sin and attains the world of Shiva.

Verse 32 (devibhagavatam.11.3.32)

रुद्राक्षधारिणं श्राद्धे भोजयेत विमोदतः । पितृलोकमवाप्नोति नात्र कार्या विचारणा

rudrākṣadhāriṇaṁ śrāddhe bhojayeta vimodataḥ pitṛlokamavāpnoti nātra kāryā vicāraṇā

He who joyfully feeds a wearer of rudraksha at a shraddha rite attains the world of the ancestors — no doubt need be entertained about this.

Verse 33 (devibhagavatam.11.3.33)

रुद्राक्षधारिणः पादौ प्रक्षाल्याद्भिः पिबेन्नरः । सर्वपापविनिर्मुक्तः शिवलोके महीयते

rudrākṣadhāriṇaḥ pādau prakṣālyādbhiḥ pibennaraḥ sarvapāpavinirmuktaḥ śivaloke mahīyate

A man who washes the feet of a wearer of rudraksha and drinks that water is freed from all sin and is exalted in the world of Shiva.

Verse 34 (devibhagavatam.11.3.34)

हारं वा कटकं वापि सुवर्णं वा द्विजोत्तमः । रुद्राक्षसहितं भक्त्या धारयन् रुद्रतामियात्

hāraṁ vā kaṭakaṁ vāpi suvarṇaṁ vā dvijottamaḥ rudrākṣasahitaṁ bhaktyā dhārayan rudratāmiyāt

The best of the twice-born, wearing with devotion a necklace, a bracelet, or a golden ornament together with the rudraksha, attains the very nature of Rudra.

Verse 35 (devibhagavatam.11.3.35)

रुद्राक्षं केवलं वापि यत्र कुत्र महामते । समन्त्रकं वा मन्त्रेण रहितं भाववर्जितम्

rudrākṣaṁ kevalaṁ vāpi yatra kutra mahāmate samantrakaṁ vā mantreṇa rahitaṁ bhāvavarjitam

O great-minded one, whether a rudraksha alone is worn anywhere at all, whether accompanied by mantra or without mantra, or even devoid of proper feeling —

Verse 36 (devibhagavatam.11.3.36)

यो वा को वा नरो भक्त्या धारयेल्लज्जयापि वा । सर्वपापविनिर्मुक्तः सम्यग्ज्ञानमवाप्नुयात्

yo vā ko vā naro bhaktyā dhārayellajjayāpi vā sarvapāpavinirmuktaḥ samyagjñānamavāpnuyāt

whoever, of whatever kind, wears it with devotion, or even out of mere embarrassment, is freed from all sin and attains right knowledge.

Verse 37 (devibhagavatam.11.3.37)

अहो रुद्राक्षमाहात्म्यं मया वक्तुं न शक्यते । तस्मात्सर्वप्रयत्नेन कुर्याद्रुद्राक्षधारणम्

aho rudrākṣamāhātmyaṁ mayā vaktuṁ na śakyate tasmātsarvaprayatnena kuryādrudrākṣadhāraṇam

Ah, the glory of the rudraksha cannot be fully told even by me! Therefore, with every effort, one should undertake the wearing of the rudraksha.