Description of the Rules for the Rudraksha Japa-Rosary

Verse 1 (devibhagavatam.11.5.1)

ईश्वर उवाच । लक्षणं जपमालायाः शृणु वक्ष्यामि षण्मुख । रुद्राक्षस्य मुखं ब्रह्मा बिन्दू रुद्र इतीरितः

īśvara uvāca lakṣaṇaṁ japamālāyāḥ śṛṇu vakṣyāmi ṣaṇmukha rudrākṣasya mukhaṁ brahmā bindū rudra itīritaḥ

Ishvara said: Listen, O Shanmukha, I shall describe to you the characteristics of a japa-rosary. The facet of the rudraksha is said to be Brahma, and its natural marking is said to be Rudra;

Verse 2 (devibhagavatam.11.5.2)

विष्णुः पुच्छं भवेच्चैव भोगमोक्षफलप्रदम् । पञ्चविंशतिभिश्चाक्षैः पञ्चवक्त्रैः सकण्टकैः

viṣṇuḥ pucchaṁ bhaveccaiva bhogamokṣaphalapradam pañcaviṁśatibhiścākṣaiḥ pañcavaktraiḥ sakaṇṭakaiḥ

and its tail-end is Vishnu, bestowing the fruits of both worldly enjoyment and liberation. With twenty-five beads, five-faced, retaining their natural thorny surface,

Verse 3 (devibhagavatam.11.5.3)

रक्तवर्णैः सितैर्मिश्रैः कृतरन्ध्रविदर्भितैः । अक्षसूत्रं प्रकर्तव्यं गोपुच्छवलयाकृति

raktavarṇaiḥ sitairmiśraiḥ kṛtarandhravidarbhitaiḥ akṣasūtraṁ prakartavyaṁ gopucchavalayākṛti

red, white, or mixed in color, pierced through and threaded — a rosary should be made in the shape of a cow's-tail coil.

Verse 4 (devibhagavatam.11.5.4)

वक्त्रं वक्त्रेण संयोज्य पुच्छं पुच्छेन योजयेत् । मेरुमूर्ध्वमुखं कुर्यात्तदूर्ध्वं नागपाशकम्

vaktraṁ vaktreṇa saṁyojya pucchaṁ pucchena yojayet merumūrdhvamukhaṁ kuryāttadūrdhvaṁ nāgapāśakam

Joining facet to facet and tail to tail, one should place the guru-bead facing upward, and above it fashion a serpent-shaped clasp.

Verse 5 (devibhagavatam.11.5.5)

एवं सङ्ग्रथितां मालां मन्त्रसिद्धिप्रदायिनीम् । प्रक्षाल्य गन्धतोयेन पञ्चगव्येन चोपरि

evaṁ saṅgrathitāṁ mālāṁ mantrasiddhipradāyinīm prakṣālya gandhatoyena pañcagavyena copari

A rosary strung together in this manner bestows the accomplishment of mantras. Having washed it with scented water, and then with the five products of the cow —

Verse 6 (devibhagavatam.11.5.6)

ततः शिवाम्भसाऽऽक्षाल्य ततो मन्त्रगणान्न्यसेत् । स्पृष्ट्वा शिवास्त्रमन्त्रेण कवचेनावगुण्ठयेत्

tataḥ śivāmbhasā''kṣālya tato mantragaṇānnyaset spṛṣṭvā śivāstramantreṇa kavacenāvaguṇṭhayet

then having washed it with consecrated water, one should install the groups of mantras upon it; touching it while reciting the Shiva-astra mantra, one should envelop it with the protective kavacha mantra.

Verse 7 (devibhagavatam.11.5.7)

मूलमन्त्रं न्यसेत्पश्चात्पूर्ववत्कारयेत्तथा । सद्योजातादिभिः प्रोक्ष्य यावदष्टोत्तरं शतम्

mūlamantraṁ nyasetpaścātpūrvavatkārayettathā sadyojātādibhiḥ prokṣya yāvadaṣṭottaraṁ śatam

One should then install the root mantra as before, in the same manner, and sprinkle it with the Sadyojata and other mantras up to one hundred and eight times.

Verse 8 (devibhagavatam.11.5.8)

मूलमन्त्रं समुच्चार्य शुद्धभूमौ निधाय च । तस्योपरि न्यसेत्साम्बं शिवं परमकारणम्

mūlamantraṁ samuccārya śuddhabhūmau nidhāya ca tasyopari nyasetsāmbaṁ śivaṁ paramakāraṇam

Having recited the root mantra and placed the rosary upon pure ground, one should then install upon it Shiva together with Amba, the supreme cause of all.

Verse 9 (devibhagavatam.11.5.9)

प्रतिष्ठिता भवेन्माला सर्वकामफलप्रदा । यस्य देवस्य यो मन्त्रस्तां तेनैवाभिपूजयेत्

pratiṣṭhitā bhavenmālā sarvakāmaphalapradā yasya devasya yo mantrastāṁ tenaivābhipūjayet

The rosary thus becomes consecrated, bestowing the fruit of every desire. One should worship it with the very mantra belonging to whichever deity one intends.

Verse 10 (devibhagavatam.11.5.10)

मूर्ध्नि कण्ठेऽथवा कर्णे न्यसेद्वा जपमालिकाम् । रुद्राक्षमालया चैवं जप्तव्यं नियतात्मना

mūrdhni kaṇṭhe'thavā karṇe nyasedvā japamālikām rudrākṣamālayā caivaṁ japtavyaṁ niyatātmanā

One should place the japa-rosary upon the head, the throat, or the ear; and thus, with the rudraksha rosary, one of disciplined mind should perform japa.

Verse 11 (devibhagavatam.11.5.11)

कण्ठे मूर्ध्नि हृदि प्रान्ते कर्णे बाहुयुगेऽथवा । रुद्राक्षधारणं नित्यं भक्त्या परमया युतः

kaṇṭhe mūrdhni hṛdi prānte karṇe bāhuyuge'thavā rudrākṣadhāraṇaṁ nityaṁ bhaktyā paramayā yutaḥ

At the throat, the head, the heart, the extremities, the ears, or on both arms — one endowed with supreme devotion should always wear the rudraksha.

Verse 12 (devibhagavatam.11.5.12)

किमत्र बहुनोक्तेन वर्णनेन पुनः पुनः । रुद्राक्षधारणं नित्यं तस्मादेतत्प्रशस्यते

kimatra bahunoktena varṇanena punaḥ punaḥ rudrākṣadhāraṇaṁ nityaṁ tasmādetatpraśasyate

What need is there of saying much here, of describing this again and again? The constant wearing of rudraksha is, for this very reason, extolled.

Verse 13 (devibhagavatam.11.5.13)

स्नाने दाने जपे होमे वैश्वदेवे सुरार्चने । प्रायश्चित्ते तथा श्राद्धे दीक्षाकाले विशेषतः

snāne dāne jape home vaiśvadeve surārcane prāyaścitte tathā śrāddhe dīkṣākāle viśeṣataḥ

In bathing, in giving gifts, in japa, in the fire-offering, in the Vaishvadeva rite, in worship of the gods, in expiation, in the shraddha rite, and especially at the time of initiation —

Verse 14 (devibhagavatam.11.5.14)

अरुद्राक्षधरो भूत्वा यत्किञ्चित्कर्म वैदिकम् । कुर्वन्विप्रस्तु मोहेन नरके पतति ध्रुवम्

arudrākṣadharo bhūtvā yatkiñcitkarma vaidikam kurvanviprastu mohena narake patati dhruvam

a brahmin who, without wearing the rudraksha, performs any Vedic rite whatsoever out of confusion, surely falls into hell.

Verse 15 (devibhagavatam.11.5.15)

रुद्राक्षं धारयेन्मूर्ध्नि कण्ठे सूत्रे करेऽथवा । सुवर्णमणिसम्भिन्नं शुद्धं नान्यैर्धृतं शिवम्

rudrākṣaṁ dhārayenmūrdhni kaṇṭhe sūtre kare'thavā suvarṇamaṇisambhinnaṁ śuddhaṁ nānyairdhṛtaṁ śivam

One should wear the rudraksha on the head, at the throat, on the sacred thread, or on the hand — set in gold, pure, auspicious, and not previously worn by another.

Verse 16 (devibhagavatam.11.5.16)

नाशुचिर्धारयेदक्षं सदा भक्त्यैव धारयेत् । रुद्राक्षतरुसम्भूतवातोद्भूततृणान्यपि

nāśucirdhārayedakṣaṁ sadā bhaktyaiva dhārayet rudrākṣatarusambhūtavātodbhūtatṛṇānyapi

An impure person should not wear the bead; one should always wear it with devotion alone. Even the grasses stirred up by the wind from a rudraksha tree —

Verse 17 (devibhagavatam.11.5.17)

पुण्यलोकं गमिष्यन्ति पुनरावृत्तिदुर्लभम् । रुद्राक्षं धारयन्पापं कुर्वन्नपि च मानवः

puṇyalokaṁ gamiṣyanti punarāvṛttidurlabham rudrākṣaṁ dhārayanpāpaṁ kurvannapi ca mānavaḥ

attain a meritorious world from which return is difficult. A man who wears the rudraksha, even while committing sin,

Verse 18 (devibhagavatam.11.5.18)

सर्वं तरति पाप्मानं जाबालश्रुतिराह हि । पशवो हि च रुद्राक्षधारणाद्यान्ति रुद्रताम्

sarvaṁ tarati pāpmānaṁ jābālaśrutirāha hi paśavo hi ca rudrākṣadhāraṇādyānti rudratām

crosses over all sin — thus indeed says the Jabala-shruti. Even animals attain the state of Rudra through contact with the rudraksha —

Verse 19 (devibhagavatam.11.5.19)

किमु ये धारयन्ति स्म नरा रुद्राक्षमालिकाम् । रुद्राक्षः शिरसा ह्येको धार्यो रुद्रपरैः सदा

kimu ye dhārayanti sma narā rudrākṣamālikām rudrākṣaḥ śirasā hyeko dhāryo rudraparaiḥ sadā

how much more, then, those men who wear a rudraksha rosary! Devotees of Rudra should always wear at least a single rudraksha upon the head.

Verse 20 (devibhagavatam.11.5.20)

ध्वंसनं सर्वदुःखानां सर्वपापविमोचनम् । व्याहरन्ति च नामानि ये शम्भोः परमात्मनः

dhvaṁsanaṁ sarvaduḥkhānāṁ sarvapāpavimocanam vyāharanti ca nāmāni ye śambhoḥ paramātmanaḥ

It is the destroyer of every sorrow and the release from every sin. Those who utter the names of Shambhu, the Supreme Self,

Verse 21 (devibhagavatam.11.5.21)

रुद्राक्षालङ्कृता ये च ते वै भागवतोत्तमाः । रुद्राक्षधारणं कार्यं सर्वश्रेयोऽर्थिभिर्नृभिः

rudrākṣālaṅkṛtā ye ca te vai bhāgavatottamāḥ rudrākṣadhāraṇaṁ kāryaṁ sarvaśreyo'rthibhirnṛbhiḥ

and who are adorned with rudraksha — they indeed are the foremost devotees. The wearing of rudraksha should be practiced by men who seek every kind of welfare.

Verse 22 (devibhagavatam.11.5.22)

कर्णपाशे शिखायां च कण्ठे हस्ते तथोदरे । महादेवश्च विष्णुश्च ब्रह्मा तेषां विभूतयः

karṇapāśe śikhāyāṁ ca kaṇṭhe haste tathodare mahādevaśca viṣṇuśca brahmā teṣāṁ vibhūtayaḥ

At the loop of the ear, on the tuft of hair, at the throat, on the hand, and on the belly — Mahadeva, Vishnu, and Brahma are the presiding powers of these places.

Verse 23 (devibhagavatam.11.5.23)

देवाश्चान्ये तथा भक्त्या खलु रुद्राक्षधारिणः । गोत्रर्षयश्च सर्वेषां कूटस्था मूलरूपिणः

devāścānye tathā bhaktyā khalu rudrākṣadhāriṇaḥ gotrarṣayaśca sarveṣāṁ kūṭasthā mūlarūpiṇaḥ

And other gods too, indeed, dwell in the devoted wearer of rudraksha. The primordial gotra-rishis of every lineage, unchanging and of original form —

Verse 24 (devibhagavatam.11.5.24)

तेषां वंशप्रसूताश्च मुनयः सकला अपि । श्रौतधर्मपराः शुद्धाः खलु रुद्राक्षधारिणः

teṣāṁ vaṁśaprasūtāśca munayaḥ sakalā api śrautadharmaparāḥ śuddhāḥ khalu rudrākṣadhāriṇaḥ

and all the sages born in their lineages, devoted to the Vedic dharma and pure — such indeed are the true wearers of rudraksha.

Verse 25 (devibhagavatam.11.5.25)

श्रद्धा न जायते साक्षाद्वेदसिद्धे विमुक्तिदे । बहूनां जन्मनामन्ते महादेवप्रसादतः

śraddhā na jāyate sākṣādvedasiddhe vimuktide bahūnāṁ janmanāmante mahādevaprasādataḥ

Faith in that Veda-established, liberation-granting rudraksha does not arise except at the end of many births, through the grace of Mahadeva.

Verse 26 (devibhagavatam.11.5.26)

रुद्राक्षधारणे वाञ्छा स्वभावादेव जायते । रुद्राक्षस्य तु माहात्म्यं जाबालैरादरेण तु

rudrākṣadhāraṇe vāñchā svabhāvādeva jāyate rudrākṣasya tu māhātmyaṁ jābālairādareṇa tu

The desire to wear the rudraksha arises spontaneously, of its own nature. The glory of the rudraksha, with reverence, is recited by the followers of the Jabala tradition,

Verse 27 (devibhagavatam.11.5.27)

पठ्यते मुनिभिः सर्वैर्मया पुत्र तथैव च । रुद्राक्षस्य फलं चैव त्रिषु लोकेषु विश्रुतम्

paṭhyate munibhiḥ sarvairmayā putra tathaiva ca rudrākṣasya phalaṁ caiva triṣu lokeṣu viśrutam

by all the sages, and, O son, by me as well in the same manner. The fruit of the rudraksha is renowned throughout the three worlds.

Verse 28 (devibhagavatam.11.5.28)

फलस्य दर्शने पुण्यं स्पर्शात्कोटिगुणं भवेत् । शतकोटिगुणं पुण्यं धारणाल्लभते नरः

phalasya darśane puṇyaṁ sparśātkoṭiguṇaṁ bhavet śatakoṭiguṇaṁ puṇyaṁ dhāraṇāllabhate naraḥ

There is merit in merely seeing its fruit; from touching it, that merit becomes a hundred million times greater; and by wearing it, a man obtains merit a hundred million times greater still.

Verse 29 (devibhagavatam.11.5.29)

लक्षकोटिसहस्राणि लक्षकोटिशतानि च । जपाच्च लभते नित्यं नात्र कार्या विचारणा

lakṣakoṭisahasrāṇi lakṣakoṭiśatāni ca japācca labhate nityaṁ nātra kāryā vicāraṇā

Through japa with it, one constantly obtains merit multiplied many hundred-millionfold over; no doubt need be entertained about this.

Verse 30 (devibhagavatam.11.5.30)

हस्ते चोरसि कण्ठे च कर्णयोर्मस्तके तथा । रुद्राक्षं धारयेद्यस्तु स रुद्रो नात्र संशयः

haste corasi kaṇṭhe ca karṇayormastake tathā rudrākṣaṁ dhārayedyastu sa rudro nātra saṁśayaḥ

He who wears the rudraksha on the hand, the chest, the throat, both ears, and the head — he himself is Rudra; of this there is no doubt.

Verse 31 (devibhagavatam.11.5.31)

अवध्यः सर्वभूतानां रुद्रवद्धि चरेद्भुवि । सुराणामसुराणां च वन्दनीयो यथा शिवः

avadhyaḥ sarvabhūtānāṁ rudravaddhi caredbhuvi surāṇāmasurāṇāṁ ca vandanīyo yathā śivaḥ

He becomes inviolable to all beings and moves about the earth just as Rudra does; he is to be revered by both gods and demons alike, just as Shiva is.

Verse 32 (devibhagavatam.11.5.32)

रुद्राक्षधारी सततं वन्दनीयस्तथा नरैः । उच्छिष्टो वा विकर्मस्थो युक्तो वा सर्वपातकैः

rudrākṣadhārī satataṁ vandanīyastathā naraiḥ ucchiṣṭo vā vikarmastho yukto vā sarvapātakaiḥ

The wearer of rudraksha is always to be revered by men — whether he be in a state of ritual impurity, engaged in forbidden action, or joined with every kind of sin —

Verse 33 (devibhagavatam.11.5.33)

मुच्यते सर्वपापेभ्यो रुद्राक्षस्य तु धारणात् । कण्ठे रुद्राक्षमाबध्य श्वापि वा म्रियते यदि

mucyate sarvapāpebhyo rudrākṣasya tu dhāraṇāt kaṇṭhe rudrākṣamābadhya śvāpi vā mriyate yadi

he is freed from all sins simply by wearing the rudraksha. If even a dog dies with a rudraksha bound about its neck,

Verse 34 (devibhagavatam.11.5.34)

सोऽपि मुक्तिमवाप्नोति किं पुनर्मानुषोऽपि सः । जपध्यानविहीनोऽपि रुद्राक्षं यदि धारयेत्

so'pi muktimavāpnoti kiṁ punarmānuṣo'pi saḥ japadhyānavihīno'pi rudrākṣaṁ yadi dhārayet

even it attains liberation — how much more, then, a human being! Even one devoid of japa and meditation, if he wears the rudraksha,

Verse 35 (devibhagavatam.11.5.35)

सर्वपापविनिर्मुक्तः स याति परमां गतिम् । एकं वापि हि रुद्राक्षं कृत्वा यत्नेन धारयेत्

sarvapāpavinirmuktaḥ sa yāti paramāṁ gatim ekaṁ vāpi hi rudrākṣaṁ kṛtvā yatnena dhārayet

he is freed from all sin and attains the supreme state. One should, with effort, prepare and wear even a single rudraksha,

Verse 36 (devibhagavatam.11.5.36)

एकविंशतिमुद्धृत्य रुद्रलोके महीयते । अतः परं प्रवक्ष्यामि रुद्राक्षस्य पुनर्विधिम्

ekaviṁśatimuddhṛtya rudraloke mahīyate ataḥ paraṁ pravakṣyāmi rudrākṣasya punarvidhim

and, having thereby delivered twenty-one generations of one's lineage, is exalted in the world of Rudra. Beyond this, I shall now further declare the procedure regarding the rudraksha.