The Glory of the Rudraksha Bead

Verse 1 (padma.1.59.1)

व्यास उवाच- अतः परं प्रवक्ष्यामि कीर्त्तिधर्मं परं शुभम्। सेतुबंधफलं पुण्यं ब्रह्मणा भाषितं यथा

vyāsa uvāca- ataḥ paraṁ pravakṣyāmi kīrttidharmaṁ paraṁ śubham setubaṁdhaphalaṁ puṇyaṁ brahmaṇā bhāṣitaṁ yathā

Vyasa said: Beyond this, I shall now tell of a further, most auspicious meritorious duty — the merit of building a causeway, just as it was declared by Brahma.

Verse 2 (padma.1.59.2)

कांतारे दुस्तरे पंके पुरुशंकुसमाकुलं। आलिं कृत्वा भवेत्पूतो देवत्वं याति मानवः

kāṁtāre dustare paṁke puruśaṁkusamākulaṁ āliṁ kṛtvā bhavetpūto devatvaṁ yāti mānavaḥ

In a hard-to-cross wilderness, in mud, filled with many obstacles, whoever builds an embankment becomes pure, and a man attains the very state of a god.

Verse 3 (padma.1.59.3)

वितस्तौ तु लभेत्स्वर्गं दिव्यं वर्षशतं समम्। एवं संख्याविधानेन नरः स्वर्गान्न हीयते

vitastau tu labhetsvargaṁ divyaṁ varṣaśataṁ samam evaṁ saṁkhyāvidhānena naraḥ svargānna hīyate

For a causeway of one span, he obtains a hundred divine years in heaven. By this rule of measure, a man is never deprived of heaven.

Verse 4 (padma.1.59.4)

कदाचित्पंकयोगाच्च स्वर्गाद्भुवि विजायते। तदा भट्टारकः श्रीमान्रोगशोकविवर्जितः

kadācitpaṁkayogācca svargādbhuvi vijāyate tadā bhaṭṭārakaḥ śrīmānrogaśokavivarjitaḥ

If, by chance, through some small deficiency of merit connected to the mud, he falls from heaven and is born on earth, then he becomes a glorious, prosperous lord, free from disease and sorrow.

Verse 5 (padma.1.59.5)

पंकादौ संक्रमांश्चैव कृत्वा स्वर्गान्न हीयते। सर्वपापं क्षयं तस्य संप्रयाति दिनेदिने

paṁkādau saṁkramāṁścaiva kṛtvā svargānna hīyate sarvapāpaṁ kṣayaṁ tasya saṁprayāti dinedine

Having built crossings over mud and the like, he is never deprived of heaven; all his sin is destroyed day by day.

Verse 6 (padma.1.59.6)

तथालिसंक्रमाणां च फलं तुल्यं प्रकीर्तितम्। धनप्राणाव्ययेनैव धीमता क्रियते सदा

tathālisaṁkramāṇāṁ ca phalaṁ tulyaṁ prakīrtitam dhanaprāṇāvyayenaiva dhīmatā kriyate sadā

Likewise the merit of embankments and crossings is declared to be equal; the wise should always undertake these at the expense of their own wealth and effort.

Verse 7 (padma.1.59.7)

श्रूयतां यत्पुरावृत्तमाख्यानं वृद्धसंमतं। कश्चिच्चोरो महाभीष्मे स्तेयकर्मणि चोद्यतः

śrūyatāṁ yatpurāvṛttamākhyānaṁ vṛddhasaṁmataṁ kaściccoro mahābhīṣme steyakarmaṇi codyataḥ

Hear this ancient tale, accepted by the elders. A certain thief, in a great and fearsome place, was engaged in the act of theft.

Verse 8 (padma.1.59.8)

कांतारे गोशिरः स्थाप्य क्रांत्वा स्तेयं गतो ह्यसौ। धनापहरणं कृत्वा गृहस्थस्य च तेन हि

kāṁtāre gośiraḥ sthāpya krāṁtvā steyaṁ gato hyasau dhanāpaharaṇaṁ kṛtvā gṛhasthasya ca tena hi

In the wilderness, having set down a small causeway-marker called go-shirah, and having crossed over, he went to commit theft; and he also stole the wealth of a householder—

Verse 9 (padma.1.59.9)

गतः स्वमंदिरं तत्र जना गच्छंति वर्त्मनि। सर्वेषामेकपादस्य सुखं भवति निश्चितं

gataḥ svamaṁdiraṁ tatra janā gacchaṁti vartmani sarveṣāmekapādasya sukhaṁ bhavati niścitaṁ

—and returned to his own home. There, people travel upon that path; for all of them, using that single crossing-point, comfort certainly results.

Verse 10 (padma.1.59.10)

एकपादे ह्रदे दुर्गे तारकं गोशिरः परम्। चांद्रायणं च तत्तस्य कांतारे संस्थितं शिरः

ekapāde hrade durge tārakaṁ gośiraḥ param cāṁdrāyaṇaṁ ca tattasya kāṁtāre saṁsthitaṁ śiraḥ

At that single crossing-point, over the difficult pool, the go-shirah was a supreme means of passage; it was, for him, equal to the merit of a Chandrayana fast.

Verse 11 (padma.1.59.11)

ततश्चोरस्य निधने चित्रगुप्तप्रणीतके। धर्मस्य फलमात्रं तु एतस्य च न विद्यते

tataścorasya nidhane citraguptapraṇītake dharmasya phalamātraṁ tu etasya ca na vidyate

Then, at the thief's death, in Chitragupta's record, no merit of dharma at all was found for him.

Verse 12 (padma.1.59.12)

न दैवं पैतृकं कार्यं तीर्थं स्नानं द्विजार्चनं। दानं गुरुजने मानं ज्ञानं परहितं शुभम्

na daivaṁ paitṛkaṁ kāryaṁ tīrthaṁ snānaṁ dvijārcanaṁ dānaṁ gurujane mānaṁ jñānaṁ parahitaṁ śubham

No rite for the gods, no rite for the ancestors, no pilgrimage, no bathing, no worship of brahmins, no gift, no honor to elders, no knowledge, no auspicious benefit to others—

Verse 13 (padma.1.59.13)

मनसा न कृतं तेन क्रियया च कथं पुनः। कृतं साहसिकं स्तेयं परदाराभिमर्शनम्

manasā na kṛtaṁ tena kriyayā ca kathaṁ punaḥ kṛtaṁ sāhasikaṁ steyaṁ paradārābhimarśanam

—none of this had he done even in thought, let alone in deed. He had committed reckless theft, and violated others' wives—

Verse 14 (padma.1.59.14)

भूतमिथ्यापवादं च साधुनिंदा परं तथा। एवं शतसहस्रं तु तथा गोहरणं कृतम्

bhūtamithyāpavādaṁ ca sādhuniṁdā paraṁ tathā evaṁ śatasahasraṁ tu tathā goharaṇaṁ kṛtam

—false accusations against beings, and above all, reviling of the virtuous. Thus a hundred thousand such sins, and also the theft of cows, had he committed.

Verse 15 (padma.1.59.15)

तत्राह धर्मराजस्तु कालानलसमप्रभः। नयतैनं फलं शूरा दुर्गतिं चापुनर्भवम्

tatrāha dharmarājastu kālānalasamaprabhaḥ nayatainaṁ phalaṁ śūrā durgatiṁ cāpunarbhavam

Then Dharmaraja, radiant as the fire of time's end, said: 'Take him, O heroes, to his fruit — to an evil state, from which there is no return.'

Verse 16 (padma.1.59.16)

एतस्मिन्नंतरेऽवोचच्चित्रगुप्तोनुकंपकः। अस्त्यस्य गोशिरः पुण्यं किचिन्नाथ क्षमाधुना

etasminnaṁtare'vocaccitraguptonukaṁpakaḥ astyasya gośiraḥ puṇyaṁ kicinnātha kṣamādhunā

At this, Chitragupta, moved with compassion, said: 'My lord, he does have a little merit — from the go-shirah — forgive him now.'

Verse 17 (padma.1.59.17)

नृपो द्वादशवार्षिक्यं लभेत्पुण्योदयं क्षितौ। तथाह धर्मराजस्तं गच्छ मर्त्यं दुरात्मक

nṛpo dvādaśavārṣikyaṁ labhetpuṇyodayaṁ kṣitau tathāha dharmarājastaṁ gaccha martyaṁ durātmaka

'By this rising merit, let him become a king for twelve years upon the earth.' Then Dharmaraja said to him: 'Go, wicked-souled mortal—'

Verse 18 (padma.1.59.18)

अकंटकं च राज्यं च भुंक्ष्व द्वादशवत्सरम्। यद्धृतं गोशिरो मार्गे मुक्तस्तस्यैव कारणात्

akaṁṭakaṁ ca rājyaṁ ca bhuṁkṣva dvādaśavatsaram yaddhṛtaṁ gośiro mārge muktastasyaiva kāraṇāt

'—and enjoy an untroubled kingdom for twelve years. Because of that go-shirah you set upon the path, you are released for that very reason—'

Verse 19 (padma.1.59.19)

पुनरत्र समागम्य संगंता चापुनर्भवम्। ततः कृतांजलिर्देवमुवाच दुःखपीडितः

punaratra samāgamya saṁgaṁtā cāpunarbhavam tataḥ kṛtāṁjalirdevamuvāca duḥkhapīḍitaḥ

'—but having returned here again, you shall then reach a state from which there is no return.' Then, joining his palms, tormented with grief, he spoke to the god:

Verse 20 (padma.1.59.20)

धर्मराजानुकंपा च मय्येवं पापकारिणि। कुरु नाथ त्वनाथे च जानामि प्रीतिपूर्वकम्

dharmarājānukaṁpā ca mayyevaṁ pāpakāriṇi kuru nātha tvanāthe ca jānāmi prītipūrvakam

'O Dharmaraja, show your compassion even upon such a sinner as I; be gracious, my lord, to one without protector; I acknowledge this with love.'

Verse 21 (padma.1.59.21)

धर्मराजस्तु तं चाह बाढमेवमितो व्रज। स्मरिष्यसि स्ववृत्तांतं मत्प्रसादात्सुदुःखितः

dharmarājastu taṁ cāha bāḍhamevamito vraja smariṣyasi svavṛttāṁtaṁ matprasādātsuduḥkhitaḥ

Dharmaraja said to him: 'So be it; go now from here. By my grace you shall remember your own history, though greatly grieved.'

Verse 22 (padma.1.59.22)

एतस्मिन्नंतरे चैव मोचितः किंकरेण हि। तस्य जन्माभवत्कौ च दुर्विधे चातिवाणिके

etasminnaṁtare caiva mocitaḥ kiṁkareṇa hi tasya janmābhavatkau ca durvidhe cātivāṇike

At this, he was released by the attendant; and he was then born in a poor land, into a most lowly merchant family.

Verse 23 (padma.1.59.23)

आजन्मविविधं दुःखं भुक्तं पूर्वविकर्मतः। भुक्त्वा क्लेशं महांतं च एकविंशतिहायनम्

ājanmavividhaṁ duḥkhaṁ bhuktaṁ pūrvavikarmataḥ bhuktvā kleśaṁ mahāṁtaṁ ca ekaviṁśatihāyanam

From birth, he endured various sorrows, on account of his former misdeeds; having suffered great hardship for twenty-one years—

Verse 24 (padma.1.59.24)

तस्मिन्राष्ट्रे मृतो भूपः स्वकर्मपरिपीडितः। एतस्मिन्नंतरेऽमात्यैः समालोक्य सुमंत्रिभिः

tasminrāṣṭre mṛto bhūpaḥ svakarmaparipīḍitaḥ etasminnaṁtare'mātyaiḥ samālokya sumaṁtribhiḥ

—in that same kingdom, the king died, tormented by his own past deeds. At this, the ministers and wise counselors, deliberating together—

Verse 25 (padma.1.59.25)

अनेक परिमर्शैस्तु पृथिव्यां भ्रमणं कृतम्। तमावृण्वंश्च ते सद्यः सर्वेषां पुरतो दृढम्

aneka parimarśaistu pṛthivyāṁ bhramaṇaṁ kṛtam tamāvṛṇvaṁśca te sadyaḥ sarveṣāṁ purato dṛḍham

—after many deliberations, sent a search throughout the land. They chose him at once, firmly, before everyone.

Verse 26 (padma.1.59.26)

ततो राज्याभिषेकश्च कृतस्तैस्तु विमत्सरैः। स च राज्यं च संश्रित्य धर्मराजवरेण च

tato rājyābhiṣekaśca kṛtastaistu vimatsaraiḥ sa ca rājyaṁ ca saṁśritya dharmarājavareṇa ca

Then his royal consecration was performed by them, free of envy. And he, having taken up the kingdom, by the very boon of Dharmaraja—

Verse 27 (padma.1.59.27)

अकरोदालिकं कर्म शिलाबद्धं च मृण्मयम्। संक्रमं जलदुर्गे च तरणिं च तथापरे

akarodālikaṁ karma śilābaddhaṁ ca mṛṇmayam saṁkramaṁ jaladurge ca taraṇiṁ ca tathāpare

—performed the work of embankments, built of stone and of clay, and crossings over difficult waters, and also boats elsewhere—

Verse 28 (padma.1.59.28)

वापीकूपतटाकानि प्रपाराम महीरुहं। कृतवान्विविधं यज्ञं दानपुण्यमतः परम्

vāpīkūpataṭākāni prapārāma mahīruhaṁ kṛtavānvividhaṁ yajñaṁ dānapuṇyamataḥ param

—stepped wells, wells, tanks, water-sheds, orchards, and trees; he performed various sacrifices, and further gifts and merit.

Verse 29 (padma.1.59.29)

स्मरंश्च पूर्वकर्म्माणि सर्वपापक्षयाय वै। कृतं बहुविधं धर्मं व्रतानि विविधानि च

smaraṁśca pūrvakarmmāṇi sarvapāpakṣayāya vai kṛtaṁ bahuvidhaṁ dharmaṁ vratāni vividhāni ca

Remembering his former deeds, for the destruction of all his sin, he performed manifold dharma and various vows—

Verse 30 (padma.1.59.30)

सुराणां ब्राह्मणानां च गुरूणां चैव तर्पणात्। पापात्पूतो ययौ गेहं धर्मराजस्य धीमतः

surāṇāṁ brāhmaṇānāṁ ca gurūṇāṁ caiva tarpaṇāt pāpātpūto yayau gehaṁ dharmarājasya dhīmataḥ

—and through offerings to the gods, to brahmins, and to gurus, purified of sin, he went to the abode of the wise Dharmaraja.

Verse 31 (padma.1.59.31)

सयानस्थं ततो दृष्ट्वा क्रोधरक्तेक्षणोऽभवत्। स च तं प्रांजलिं प्राह भो धर्म कुरु तारणम्

sayānasthaṁ tato dṛṣṭvā krodharaktekṣaṇo'bhavat sa ca taṁ prāṁjaliṁ prāha bho dharma kuru tāraṇam

Then, seeing him standing before the throne, one became red-eyed with anger. But he, with joined palms, said: 'O Dharma, grant me deliverance.'

Verse 32 (padma.1.59.32)

चित्रगुप्तोऽब्रवीद्वाक्यं धर्मराजसमीपतः। कर्मणा मनसा पूतो विष्णुलोकं स गच्छतु

citragupto'bravīdvākyaṁ dharmarājasamīpataḥ karmaṇā manasā pūto viṣṇulokaṁ sa gacchatu

Chitragupta then spoke these words in the presence of Dharmaraja: 'Purified in deed and in mind, let him go to the world of Vishnu.'

Verse 33 (padma.1.59.33)

स तच्छ्रुत्वा पुनश्चाह तस्य विज्ञाय कारणम्। स्मितः प्रीत्या प्रसन्नात्मा गच्छ गच्छाच्युतालयम्

sa tacchrutvā punaścāha tasya vijñāya kāraṇam smitaḥ prītyā prasannātmā gaccha gacchācyutālayam

Hearing this, and understanding the reason for it, he then said again, smiling with love, his heart well pleased: 'Go, go to the abode of Achyuta.'

Verse 34 (padma.1.59.34)

विमानं सुरलोकाच्च स्वागतं वर्णकर्बुरम्। समारुह्य गतः स्वर्गं पुनरावृत्तिदुर्लभम्

vimānaṁ suralokācca svāgataṁ varṇakarburam samāruhya gataḥ svargaṁ punarāvṛttidurlabham

A celestial car came from the world of the gods, welcoming him, resplendent with many colors; mounting it, he went to that heaven from which return is hard to attain.

Verse 35 (padma.1.59.35)

तस्मात्किष्कुप्रमाणं हि दत्तं येनालिकं पुरा। स तु राज्यान्वयं स्वर्गं महांतं चानुगच्छति

tasmātkiṣkupramāṇaṁ hi dattaṁ yenālikaṁ purā sa tu rājyānvayaṁ svargaṁ mahāṁtaṁ cānugacchati

Therefore, by whomever an embankment even a single kishku in measure has been formerly built, he attains kingship in due course, and then great heaven.

Verse 36 (padma.1.59.36)

तथैव गोप्रचारं तु दत्वा स्वर्गान्न हीयते। या गतिर्गोप्रदस्यैव ध्रुवं तस्य भविष्यति

tathaiva gopracāraṁ tu datvā svargānna hīyate yā gatirgopradasyaiva dhruvaṁ tasya bhaviṣyati

Likewise, whoever provides pasture-land for cows is never deprived of heaven; the same destiny that certainly belongs to the giver of a cow shall be his.

Verse 37 (padma.1.59.37)

व्यामैकं गोप्रचारं तु मुक्तं येन सुधीमता। तस्य स्वर्गं भवेदिष्टं किमन्यैः पुरुभाषितैः

vyāmaikaṁ gopracāraṁ tu muktaṁ yena sudhīmatā tasya svargaṁ bhavediṣṭaṁ kimanyaiḥ purubhāṣitaiḥ

By that wise man who has set aside even a single vyama of grazing land for cows, heaven is assured for him — what need of much other talk?

Verse 38 (padma.1.59.38)

गोप्रचारं यथाशक्ति यो वै त्यजति हेतुना। दिनेदिने ब्रह्मभोज्यं पुण्यं तस्य शताधिकम्

gopracāraṁ yathāśakti yo vai tyajati hetunā dinedine brahmabhojyaṁ puṇyaṁ tasya śatādhikam

Whoever, according to his ability, sets aside grazing land for cows out of true motive — for him, day after day, the merit is more than a hundred brahmin-feedings.

Verse 39 (padma.1.59.39)

तस्माद्गवां प्रचारं तु मुक्त्वा स्वर्गान्न हीयते। यश्छिनत्ति द्रुमं पुण्यं गोप्रचारं छिनत्यपि

tasmādgavāṁ pracāraṁ tu muktvā svargānna hīyate yaśchinatti drumaṁ puṇyaṁ gopracāraṁ chinatyapi

Therefore, having set aside grazing land for cows, one is never deprived of heaven. But whoever cuts down a meritorious tree also cuts down cattle-grazing land.

Verse 40 (padma.1.59.40)

तस्यैकविंशपुरुषाः पच्यंते रौरवेषु च। गोचारघ्नं ग्रामगोपः शक्तो ज्ञात्वा तु दण्डयेत्

tasyaikaviṁśapuruṣāḥ pacyaṁte rauraveṣu ca gocāraghnaṁ grāmagopaḥ śakto jñātvā tu daṇḍayet

Twenty-one generations of his line are cooked in Raurava hell. The village cowherd, if capable, should punish one who destroys grazing land, upon recognizing him.

Verse 41 (padma.1.59.41)

छेत्तारं धर्मवृक्षाणां विशेषाद्गोप्रचारघम्। तस्य दंडे सुखं तस्य तस्मात्तं दंडयेत्तु सः

chettāraṁ dharmavṛkṣāṇāṁ viśeṣādgopracāragham tasya daṁḍe sukhaṁ tasya tasmāttaṁ daṁḍayettu saḥ

The one who cuts down meritorious trees, especially the destroyer of cattle-pasture — in punishing him lies the community's welfare; therefore he should indeed be punished.

Verse 42 (padma.1.59.42)

प्रासादं कुरुते यस्तु विष्णुलिंगस्य मानवः। त्रिकांडं पंचकाडं च सुशोभं सुघटान्वितम्

prāsādaṁ kurute yastu viṣṇuliṁgasya mānavaḥ trikāṁḍaṁ paṁcakāḍaṁ ca suśobhaṁ sughaṭānvitam

That man who builds a temple for a Vishnu-image, of three or five tiers, beautiful, well-constructed—

Verse 43 (padma.1.59.43)

इतोऽधिकं तु यो दद्यान्मृन्मयं वा दृषन्मयम्। वसुवृत्तिसुपूर्णं च सुरम्यं दिव्यभूतलम्

ito'dhikaṁ tu yo dadyānmṛnmayaṁ vā dṛṣanmayam vasuvṛttisupūrṇaṁ ca suramyaṁ divyabhūtalam

—or more than this, whether made of clay or of stone, endowed with a full endowment, most delightful, of celestial ground—

Verse 44 (padma.1.59.44)

प्रतिष्ठाकर्मसंपन्नं किङ्करादिभिरावृतम्। सुलिंगमिष्टदेवस्य विष्णोरेव विशेषतः

pratiṣṭhākarmasaṁpannaṁ kiṅkarādibhirāvṛtam suliṁgamiṣṭadevasya viṣṇoreva viśeṣataḥ

—complete with the rite of consecration, surrounded by attendants and the like, with a fine image of one's chosen deity, especially of Vishnu himself—

Verse 45 (padma.1.59.45)

कृत्वा च विष्णुसायुज्यं समाप्नोति नरोत्तमः। तथैव प्रतिमां कृत्वा हरेरन्यतरस्य च

kṛtvā ca viṣṇusāyujyaṁ samāpnoti narottamaḥ tathaiva pratimāṁ kṛtvā hareranyatarasya ca

—having built such, the best of men attains union with Vishnu. Likewise, having made an image of Hari or of another deity—

Verse 46 (padma.1.59.46)

कृत्वा देवकुलं रम्यं यत्फलं लभते नरः। न तन्मखसहस्रैस्तु दानैर्भुवि व्रतादिभिः

kṛtvā devakulaṁ ramyaṁ yatphalaṁ labhate naraḥ na tanmakhasahasraistu dānairbhuvi vratādibhiḥ

—having built a delightful temple, whatever merit a man obtains from this, that same merit is not obtained even by a thousand sacrifices, gifts, or vows upon this earth.

Verse 47 (padma.1.59.47)

कल्पकोटिसहस्राणि कल्पकोटिशतानि च। प्रासादे रत्नसंयुक्ते संपूर्णद्रव्यसंकुले

kalpakoṭisahasrāṇi kalpakoṭiśatāni ca prāsāde ratnasaṁyukte saṁpūrṇadravyasaṁkule

For thousands of millions of kalpas, and for hundreds of millions of kalpas, he dwells in a palace set with jewels, filled with every kind of wealth—

Verse 48 (padma.1.59.48)

स वसेत्कामगे याने सर्वलोकमनोहरे। स्वर्गाच्च्युतो भवेद्राजा सार्वभौमो गुणैर्वशी

sa vasetkāmage yāne sarvalokamanohare svargāccyuto bhavedrājā sārvabhaumo guṇairvaśī

—he dwells in a chariot that goes wherever wished, delighting all the worlds. Falling from heaven, he becomes a universal sovereign, mastered by good qualities.

Verse 49 (padma.1.59.49)

शिवलिंगे तु प्रासादं कारयित्वा स्वशक्तितः। यदुक्तं विष्णुलिंगे तु तज्ज्ञेयं शिववेश्मनि

śivaliṁge tu prāsādaṁ kārayitvā svaśaktitaḥ yaduktaṁ viṣṇuliṁge tu tajjñeyaṁ śivaveśmani

Having built a temple for a Shiva-linga, according to one's ability — whatever was declared for the Vishnu-image should be known to hold equally for a Shiva-shrine.

Verse 50 (padma.1.59.50)

भुंक्ते भोगं महाभागो मनःशर्मकरं परम्। रामाभिरामसंपूर्णं सर्वतः सुखदं दिवि

bhuṁkte bhogaṁ mahābhāgo manaḥśarmakaraṁ param rāmābhirāmasaṁpūrṇaṁ sarvataḥ sukhadaṁ divi

That most fortunate one enjoys supreme, mind-delighting pleasure, filled with lovely women, granting happiness in every way, in heaven—

Verse 51 (padma.1.59.51)

उर्व्यामक्षयभोग्यानि नृपो वाथ महाधनी। हरस्य प्रतिमां यश्च कृत्वा देवगृहे नरः

urvyāmakṣayabhogyāni nṛpo vātha mahādhanī harasya pratimāṁ yaśca kṛtvā devagṛhe naraḥ

—and imperishable enjoyments upon earth, becoming a king or a man of great wealth. That man who, having made an image of Hara, in a temple—

Verse 52 (padma.1.59.52)

सुलिंगां वा सुरूपां वा कल्पकोटिं वसेद्दिवि। स्वर्गाद्भ्रष्टो भवेद्राजा धनी पूज्यतमोपि वा

suliṁgāṁ vā surūpāṁ vā kalpakoṭiṁ vaseddivi svargādbhraṣṭo bhavedrājā dhanī pūjyatamopi vā

—a fine linga or a fine image, dwells in heaven for ten million kalpas. Falling from heaven, he becomes a wealthy king, or even one most greatly honored.

Verse 53 (padma.1.59.53)

देवीलिंगेषु सर्वेषु कृत्वा देवगृहं नरः। सुरत्वं प्राप्नुयाल्लोके देव्यास्सर्वसुखोद्भवे

devīliṁgeṣu sarveṣu kṛtvā devagṛhaṁ naraḥ suratvaṁ prāpnuyālloke devyāssarvasukhodbhave

A man who builds a temple for any of the Goddess's images attains divine status in that world where all happiness arises from the Goddess.

Verse 54 (padma.1.59.54)

भृशमच्युततामेति सुखमेति निरामयम्। रत्नसंसृष्टप्रासादे मणिकर्बुरभूतले

bhṛśamacyutatāmeti sukhameti nirāmayam ratnasaṁsṛṣṭaprāsāde maṇikarburabhūtale

He attains an exceedingly imperishable state, and untroubled happiness, in a palace adorned with gems, its floor dappled with jewels—

Verse 55 (padma.1.59.55)

रामायुतप्रसंभोग्ये देवीसंसृष्टनिर्भये। नृत्यगीतपरे रम्ये सर्वेंद्रियमनोरमे

rāmāyutaprasaṁbhogye devīsaṁsṛṣṭanirbhaye nṛtyagītapare ramye sarveṁdriyamanorame

—full of enjoyment with a myriad of lovely women, joined fearlessly with the Goddess, devoted to dance and song, delightful, pleasing to every sense—

Verse 56 (padma.1.59.56)

रत्नमर्द्दलतालाढ्ये सर्वदा स्त्रीजनेरिते। निर्मले सुखदे रम्ये रत्नानां सुशुभे गृहे

ratnamarddalatālāḍhye sarvadā strījanerite nirmale sukhade ramye ratnānāṁ suśubhe gṛhe

—rich with jeweled drums and cymbals, ever animated by women, in a pure, joy-giving, delightful house, most auspicious with gems.

Verse 57 (padma.1.59.57)

तथैव प्रतिमायाश्च देव्याः प्रासादमुत्तमम्। नियुतं कल्पकोटीनां स्वर्लोकमेति मानवः

tathaiva pratimāyāśca devyāḥ prāsādamuttamam niyutaṁ kalpakoṭīnāṁ svarlokameti mānavaḥ

Likewise, by building a supreme temple for an image of the Goddess, a man attains the world of heaven for a hundred thousand times ten million kalpas.

Verse 58 (padma.1.59.58)

स्वर्गाद्भ्रष्टो भवेद्भूपो देवीभक्तिपरायणः। एवं च जन्मसाहस्रं स्मर एव भवेद्भुवि

svargādbhraṣṭo bhavedbhūpo devībhaktiparāyaṇaḥ evaṁ ca janmasāhasraṁ smara eva bhavedbhuvi

Falling from heaven, he becomes a king devoted to the Goddess. And thus, for a thousand births, he retains this very memory upon earth.

Verse 59 (padma.1.59.59)

प्रासादं गाणपत्यं च देव्या वा प्रीतिमान्नरः। कृत्वा सुरगणानां च पूजितो दिवि जायते

prāsādaṁ gāṇapatyaṁ ca devyā vā prītimānnaraḥ kṛtvā suragaṇānāṁ ca pūjito divi jāyate

That man who, with a loving heart, builds a temple for Ganapati, or for the Goddess, is born in heaven, worshipped by the hosts of gods.

Verse 60 (padma.1.59.60)

तथैव राजतामेति भोग्यान्देवीपुरे तथा। अविघ्नं सर्वकार्येषु सदैव गणपो यथा

tathaiva rājatāmeti bhogyāndevīpure tathā avighnaṁ sarvakāryeṣu sadaiva gaṇapo yathā

Likewise he attains kingship, and enjoyments in the city of the Goddess; and, just as Ganapati is, all his undertakings are ever free of obstacles.

Verse 61 (padma.1.59.61)

आज्ञानस्खलिता तस्य सुरासुरनरेषु च। तथैव सौरप्रासादे फलमेति नरोत्तमः

ājñānaskhalitā tasya surāsuranareṣu ca tathaiva sauraprāsāde phalameti narottamaḥ

His commands never falter among gods, demons, or men. Likewise, in a temple built for the Sun, the best of men attains this fruit—

Verse 62 (padma.1.59.62)

अरोगी सुप्रसन्नात्मा कामदेवसमप्रभः। वरदः सर्वलोकेषु यथा ब्रध्नस्तथा हि सः

arogī suprasannātmā kāmadevasamaprabhaḥ varadaḥ sarvalokeṣu yathā bradhnastathā hi saḥ

—free of disease, of a well-pleased soul, radiant as the god of love himself; a granter of boons in all the worlds, just as the Sun is, so indeed is he.

Verse 63 (padma.1.59.63)

सुरस्य प्रतिमायां च गृहं कृत्वा शिलामयम्। कल्पकोटिशतं भुक्त्वा स्वर्गमुर्वीश्वरो भवेत्

surasya pratimāyāṁ ca gṛhaṁ kṛtvā śilāmayam kalpakoṭiśataṁ bhuktvā svargamurvīśvaro bhavet

Having built a stone temple for the image of a deity, having enjoyed heaven for a hundred million kalpas, he becomes a lord of the earth.

Verse 64 (padma.1.59.64)

विष्ण्वादि सर्वदेवानामर्चनं यत्पृथक्पृथक्। प्रत्येकं संप्रवक्ष्यामि नराणां हित हेतवे

viṣṇvādi sarvadevānāmarcanaṁ yatpṛthakpṛthak pratyekaṁ saṁpravakṣyāmi narāṇāṁ hita hetave

Now I shall tell, for the benefit of men, the separate merit of worshipping each of the gods, beginning with Vishnu, one by one.

Verse 65 (padma.1.59.65)

घृतप्रदीपं यो दद्यात्मासमेकमहर्निशम्। दिव्यं वर्षायुतं स्वर्गे पूजितो देवसत्तमैः

ghṛtapradīpaṁ yo dadyātmāsamekamaharniśam divyaṁ varṣāyutaṁ svarge pūjito devasattamaiḥ

Whoever offers a ghee-lamp continuously, day and night, for one month, is honored by the greatest of gods in heaven for ten thousand divine years.

Verse 66 (padma.1.59.66)

घृतस्नानं तथा लिंगे यः कुर्याद्भुवि मानवः। कल्पकोटिसहस्राणि मासैके लभते नरः

ghṛtasnānaṁ tathā liṁge yaḥ kuryādbhuvi mānavaḥ kalpakoṭisahasrāṇi māsaike labhate naraḥ

That man who, on earth, performs the bathing of a linga with ghee, obtains, for a single month's observance, thousands of millions of kalpas in heaven.

Verse 67 (padma.1.59.67)

तिलतैलप्रदीपस्य तथान्यस्यार्द्धकं फलम्। मासैकं जलदानस्य फलेनेश्वरतां व्रजेत्

tilatailapradīpasya tathānyasyārddhakaṁ phalam māsaikaṁ jaladānasya phaleneśvaratāṁ vrajet

A lamp of sesame oil, and other substances, yield half that merit. By the merit of a month's gift of water, one attains lordship.

Verse 68 (padma.1.59.68)

धूपदानेन गंधर्वं चंदने द्विगुणं भवेत्। मृगमदागरुसत्वस्य दाने बहुफलं भवेत्

dhūpadānena gaṁdharvaṁ caṁdane dviguṇaṁ bhavet mṛgamadāgarusatvasya dāne bahuphalaṁ bhavet

By the gift of incense one attains the state of a Gandharva; with sandalwood it becomes double; by the gift of musk, aloeswood, and their essences, great merit results.

Verse 69 (padma.1.59.69)

मालापुष्पप्रदानेन नरः स्यात्त्रिदशेश्वरः। शीते तूलपटीं दत्वा सर्वदुःखात्प्रमुच्यते

mālāpuṣpapradānena naraḥ syāttridaśeśvaraḥ śīte tūlapaṭīṁ datvā sarvaduḥkhātpramucyate

By the gift of a garland of flowers, a man becomes lord of the gods. By giving a cotton quilt in the cold, one is freed from all sorrow.

Verse 70 (padma.1.59.70)

जन्मजन्मसु लभ्येत उष्णे च शीतलां पटीम्। दत्वा च नैवसीदेत शक्त्या वस्त्रं ददाति यः

janmajanmasu labhyeta uṣṇe ca śītalāṁ paṭīm datvā ca naivasīdeta śaktyā vastraṁ dadāti yaḥ

This merit is obtained birth after birth. And whoever gives a cool cloth in the heat never suffers distress. Whoever, according to his ability, gives clothing—

Verse 71 (padma.1.59.71)

चतुर्हस्तप्रमाणं च वर्ष्मवेष्टं सुशोभनम्। पिधानं चरणानां च दत्वा स्वर्गान्न हीयते

caturhastapramāṇaṁ ca varṣmaveṣṭaṁ suśobhanam pidhānaṁ caraṇānāṁ ca datvā svargānna hīyate

—of four hastas' measure, a fine body-wrap, and footwear as well, is never deprived of heaven.

Verse 72 (padma.1.59.72)

शक्त्या स्वर्णप्रदानेन स्वर्गे पूज्यो भवेन्नरः। दशयोजनविस्तीर्णे मंडपे रूपभाग्भवेत्

śaktyā svarṇapradānena svarge pūjyo bhavennaraḥ daśayojanavistīrṇe maṁḍape rūpabhāgbhavet

By the gift of gold, according to one's ability, a man becomes honored in heaven. He obtains a fine form in a pavilion ten yojanas in extent.

Verse 73 (padma.1.59.73)

सुवर्णं रत्नसंयुक्तं दत्त्वा दशगुणं लभेत्। वज्रवैडूर्यगारुत्म माणिक्यादीननर्घतः

suvarṇaṁ ratnasaṁyuktaṁ dattvā daśaguṇaṁ labhet vajravaiḍūryagārutma māṇikyādīnanarghataḥ

By giving gold set with gems, one obtains tenfold merit. Diamonds, beryl, emerald, rubies and the like, priceless—

Verse 74 (padma.1.59.74)

दत्वा लिंगे विधानाच्च ब्राह्मणे वा यशस्विनि। शतयोजनविस्तीर्णमंडलेधिपतिर्भवेत्

datvā liṁge vidhānācca brāhmaṇe vā yaśasvini śatayojanavistīrṇamaṁḍaledhipatirbhavet

—given according to rite to a linga or to a renowned brahmin, make one the lord of a domain a hundred yojanas in extent.

Verse 75 (padma.1.59.75)

तथैव भुवि जातोपि सर्वलोकप्ररंजनः। सुरभिद्रव्यदानेन वावदूकश्च सुंदरः

tathaiva bhuvi jātopi sarvalokapraraṁjanaḥ surabhidravyadānena vāvadūkaśca suṁdaraḥ

Even when born again on earth, he delights all people. By the gift of fragrant substances, one becomes eloquent and handsome.

Verse 76 (padma.1.59.76)

रक्तामृतसुकंठश्च पूगदानान्नरो भवेत्। वरदासीप्रदानेन नरः कल्पं वसेद्दिवि

raktāmṛtasukaṁṭhaśca pūgadānānnaro bhavet varadāsīpradānena naraḥ kalpaṁ vaseddivi

By the gift of betel-nut, a man attains a voice sweet as red nectar. By the gift of a fine maidservant, a man dwells in heaven for a kalpa.

Verse 77 (padma.1.59.77)

वरदासी प्रदानेन उर्व्यां जातो धनेश्वरः। तथैव भृत्यदानेन बहुभृत्यो भवेद्दिवि

varadāsī pradānena urvyāṁ jāto dhaneśvaraḥ tathaiva bhṛtyadānena bahubhṛtyo bhaveddivi

By the gift of a fine maidservant, he is born on earth as a lord of wealth. Likewise, by the gift of a servant, he has many servants in heaven.

Verse 78 (padma.1.59.78)

धरायामक्षयाऋद्धिर्जन्मजन्मसु जायते। सर्वतूर्यप्रदानेन गुणवान्लोकसंमतः

dharāyāmakṣayāṛddhirjanmajanmasu jāyate sarvatūryapradānena guṇavānlokasaṁmataḥ

Imperishable prosperity arises for him on earth, birth after birth. By the gift of every kind of musical instrument, one becomes virtuous and esteemed by the world.

Verse 79 (padma.1.59.79)

नृत्यगीतादिशास्त्रेण गंधर्वाणां पतिर्भवेत्। दासीदासयुतः स्वर्गे धनैः स्त्रीभिर्वरैर्युतः

nṛtyagītādiśāstreṇa gaṁdharvāṇāṁ patirbhavet dāsīdāsayutaḥ svarge dhanaiḥ strībhirvarairyutaḥ

Through knowledge of dance, song and the like, one becomes lord of the Gandharvas, endowed in heaven with maidservants and menservants, wealth, women, and blessings.

Verse 80 (padma.1.59.80)

तथैव गोप्रदानेन तावत्कालं वसेद्दिवि। लिंगे दुग्धप्रदानाच्च नरः कल्पं वसेद्दिवि

tathaiva gopradānena tāvatkālaṁ vaseddivi liṁge dugdhapradānācca naraḥ kalpaṁ vaseddivi

Likewise, by the gift of a cow, he dwells in heaven for that same length of time. By the gift of milk to a linga, a man dwells in heaven for a kalpa.

Verse 81 (padma.1.59.81)

दध्ना स्नानेन द्विगुणं घृतेन तु शताधिकम्। अन्नं षड्रससंयुक्तं दत्वा क्षितिपतिर्भवेत्

dadhnā snānena dviguṇaṁ ghṛtena tu śatādhikam annaṁ ṣaḍrasasaṁyuktaṁ datvā kṣitipatirbhavet

By bathing it with curd, double; with ghee, more than a hundredfold. By giving food endowed with all six flavors, one becomes a lord of the earth.

Verse 82 (padma.1.59.82)

तथैव पायसं दत्वा मुनीनां प्रवरो भुवि। हविष्यान्नं मुदा दत्वा वेदशास्त्रार्थपारगः

tathaiva pāyasaṁ datvā munīnāṁ pravaro bhuvi haviṣyānnaṁ mudā datvā vedaśāstrārthapāragaḥ

Likewise, by giving rice-pudding, one becomes foremost among sages on earth. By joyfully giving oblation-food, one becomes versed in the meaning of the Vedas and Shastras.

Verse 83 (padma.1.59.83)

निरामिषप्रदानाच्च ब्रह्मचारी व्रती भवेत्। मधुदानाच्च सौभाग्यं गुडेन लवणेन च

nirāmiṣapradānācca brahmacārī vratī bhavet madhudānācca saubhāgyaṁ guḍena lavaṇena ca

By the gift of meatless food, one becomes a celibate observer of vows. By the gift of honey, good fortune results, and likewise by jaggery and salt.

Verse 84 (padma.1.59.84)

शर्करादिभिर्लावण्यं सर्वलोकेषु गीयते। देवानां शंभुलिंगानामर्चां कृत्वा विधानतः

śarkarādibhirlāvaṇyaṁ sarvalokeṣu gīyate devānāṁ śaṁbhuliṁgānāmarcāṁ kṛtvā vidhānataḥ

By sugar and the like, beauty results, celebrated in all the worlds. Having duly performed the worship of the gods, of Shambhu's lingas—

Verse 85 (padma.1.59.85)

अनुक्रमेण स्वर्गादौ लोकानां स पतिर्भवेत्। लोकानां च हितार्थाय देवास्तिष्ठंति संमुखाः

anukrameṇa svargādau lokānāṁ sa patirbhavet lokānāṁ ca hitārthāya devāstiṣṭhaṁti saṁmukhāḥ

—one becomes, in due course, lord of the worlds, beginning with heaven. For the welfare of the worlds, the gods stand ready before him.

Verse 86 (padma.1.59.86)

सकृत्प्रदक्षिणां कृत्वा शंभुलिंगेषु पंडितः। दिव्यं वर्षशतं पूर्णं स्वर्गमेति नरोत्तमः

sakṛtpradakṣiṇāṁ kṛtvā śaṁbhuliṁgeṣu paṁḍitaḥ divyaṁ varṣaśataṁ pūrṇaṁ svargameti narottamaḥ

That wise man who performs even a single circumambulation of Shambhu's lingas attains heaven for a full hundred divine years.

Verse 87 (padma.1.59.87)

एवमेव क्रमेणैव नमस्कारैः स्वयंभुवः। लोकवंद्यो व्रजेत्स्वर्गं तस्मान्नित्यं समाचरेत्

evameva krameṇaiva namaskāraiḥ svayaṁbhuvaḥ lokavaṁdyo vrajetsvargaṁ tasmānnityaṁ samācaret

In this same way, by bowing to the Self-Born, one becomes revered by the world and attains heaven; therefore one should always practice this.

Verse 88 (padma.1.59.88)

लिंगरूपस्य देवस्य यो धनं हरते नरः। स च रौरवमासाद्य हरणात्कीटतां व्रजेत्

liṁgarūpasya devasya yo dhanaṁ harate naraḥ sa ca rauravamāsādya haraṇātkīṭatāṁ vrajet

That man who steals the wealth of the god in the form of a linga, having gone to Raurava hell, is reborn as an insect on account of that theft.

Verse 89 (padma.1.59.89)

दातुः पूजां च लिंगार्थे हरेश्चाप्याददाति यः। कुलकोटिसहस्रेण नरकान्न निवर्तते

dātuḥ pūjāṁ ca liṁgārthe hareścāpyādadāti yaḥ kulakoṭisahasreṇa narakānna nivartate

Whoever takes for himself what a donor has given for the worship of the linga, or for Hari — for ten billion generations of his family, he does not return from hell.

Verse 90 (padma.1.59.90)

जलपुष्पादिदीपार्थे वसु चान्यद्गृहीतवान्। पश्चान्न दीयते लोभादक्षयं नरकं व्रजेत्

jalapuṣpādidīpārthe vasu cānyadgṛhītavān paścānna dīyate lobhādakṣayaṁ narakaṁ vrajet

Whoever has taken wealth for the purpose of water, flowers, lamps and the like, but afterward, out of greed, does not give it for its intended purpose — goes to an imperishable hell.

Verse 91 (padma.1.59.91)

दासीं हृत्वा तु लिंगस्य नरकान्न निवर्तते। कामार्तो मातरं गच्छेन्न गच्छेच्छिवचेटिकाम्

dāsīṁ hṛtvā tu liṁgasya narakānna nivartate kāmārto mātaraṁ gacchenna gacchecchivaceṭikām

Whoever steals the maidservant of a linga temple does not return from hell. A man tormented by desire may sooner approach his own mother than approach a maidservant of Shiva.

Verse 92 (padma.1.59.92)

शिवदासीं ततो गत्वा शिवस्व हरणे तथा। भक्षणादन्नपानानान्नरो दुर्गतिमाप्नुयात्

śivadāsīṁ tato gatvā śivasva haraṇe tathā bhakṣaṇādannapānānānnaro durgatimāpnuyāt

By approaching a maidservant of Shiva, and likewise by stealing Shiva's property, and by eating the food and drink belonging to the temple, a man attains an evil state.

Verse 93 (padma.1.59.93)

अतो देवलविप्रो यो नरकान्न निवर्तते। तस्माद्वेश्याजनानां च दौष्ट्यमेव हितं भवेत्

ato devalavipro yo narakānna nivartate tasmādveśyājanānāṁ ca dauṣṭyameva hitaṁ bhavet

Therefore, a temple-priest who does such things does not return from hell. For courtesans, however, a degree of natural impropriety is itself their proper condition.

Verse 94 (padma.1.59.94)

अतस्तु गणिकां स्पृष्ट्वा नरः स्नानाद्विशुध्यति। मलिनां दुर्गतिं याति बहुपूरुषसंश्रयात्

atastu gaṇikāṁ spṛṣṭvā naraḥ snānādviśudhyati malināṁ durgatiṁ yāti bahupūruṣasaṁśrayāt

Therefore, a man, having touched a courtesan, is purified merely by bathing. But an impure woman otherwise goes to an evil state through relations with many men.

Verse 95 (padma.1.59.95)

वेश्या तपस्विनी या च देवार्चनरता सदा। पतिव्रतपरा शुद्धा स्वर्गं चाक्षयमश्नुते

veśyā tapasvinī yā ca devārcanaratā sadā pativrataparā śuddhā svargaṁ cākṣayamaśnute

But a courtesan who is ascetic, ever devoted to the worship of the gods, wholly given to fidelity, and pure, attains imperishable heaven.

Verse 96 (padma.1.59.96)

गणिकां मातृवद्यस्तु सदासन्नां प्रपश्यति। देववत्सुरलोकेषु निखिलं भोगमश्नुते

gaṇikāṁ mātṛvadyastu sadāsannāṁ prapaśyati devavatsuralokeṣu nikhilaṁ bhogamaśnute

Whoever regards a courtesan who is ever near him as he would his own mother, enjoys, like a god, every enjoyment in the worlds of the gods.

Verse 97 (padma.1.59.97)

सुरासुरनराणां च वंदनीयो यथा हरिः। तथार्होयं सर्वलोके सर्वभूतैकपावनः

surāsuranarāṇāṁ ca vaṁdanīyo yathā hariḥ tathārhoyaṁ sarvaloke sarvabhūtaikapāvanaḥ

As Hari is worthy of reverence by gods, demons, and men, so too is such a woman worthy of honor in all the worlds — the sole purifier of all beings.

Verse 98 (padma.1.59.98)

देवदासः सदा यस्तु देवकृत्येषु लोलुपः। स च गच्छति लोकेशो देवलोके महीयते

devadāsaḥ sadā yastu devakṛtyeṣu lolupaḥ sa ca gacchati lokeśo devaloke mahīyate

That servant of the god who is ever eager in the god's service goes on to become a lord of the worlds, honored in the world of the gods.

Verse 99 (padma.1.59.99)

एतेषामेव लिंगानि कारयित्वा च मंडपम्। शक्त्या यं लभते नाकं कालस्य निश्चयं शृणु

eteṣāmeva liṁgāni kārayitvā ca maṁḍapam śaktyā yaṁ labhate nākaṁ kālasya niścayaṁ śṛṇu

Having had made images of these very deities, and a pavilion, according to one's ability — hear the fixed measure of time in heaven one thereby obtains.

Verse 100 (padma.1.59.100)

हायनैकं तृणेनैव शरकांडेन तच्छतम्। अयुतं त्वन्यकाष्ठेन लक्षं खादिरदारुणा

hāyanaikaṁ tṛṇenaiva śarakāṁḍena tacchatam ayutaṁ tvanyakāṣṭhena lakṣaṁ khādiradāruṇā

With a pavilion of grass, one year in heaven; with reed-stalks, a hundred; with other wood, ten thousand; with khadira wood, a hundred thousand—

Verse 101 (padma.1.59.101)

कोटिकोटि च पाषाणैः सुदृढैर्यत्नसंयुतैः। तस्मात्सर्वप्रयत्नेन मंडपं कारयेद्बुधः

koṭikoṭi ca pāṣāṇaiḥ sudṛḍhairyatnasaṁyutaiḥ tasmātsarvaprayatnena maṁḍapaṁ kārayedbudhaḥ

—and with sturdy, carefully-made stone, ten million times ten million. Therefore, with every effort, the wise man should have a pavilion built.

Verse 102 (padma.1.59.102)

यावत्कालं वसेत्स्वर्गे नरो मंडपकारकः। तावत्कालं च हरणे नरो दुर्गतिमाप्नुयात्

yāvatkālaṁ vasetsvarge naro maṁḍapakārakaḥ tāvatkālaṁ ca haraṇe naro durgatimāpnuyāt

For as long a time as a man who builds such a pavilion dwells in heaven, for that same length of time does a man who destroys it attain an evil state.

Verse 103 (padma.1.59.103)

जनानां निचये रम्ये वस्तूनां क्रयविक्रये। आश्रये चाध्वगानां च नदीनद समागमे

janānāṁ nicaye ramye vastūnāṁ krayavikraye āśraye cādhvagānāṁ ca nadīnada samāgame

At a delightful gathering-place of people, at a place of trade, at a resting-place for travelers, and at the confluence of rivers—

Verse 104 (padma.1.59.104)

देवानां मंडपं कृत्वा यत्फलं लभते नरः। तत्फलं समवाप्नोति द्विगुणं विप्रमंदिरे

devānāṁ maṁḍapaṁ kṛtvā yatphalaṁ labhate naraḥ tatphalaṁ samavāpnoti dviguṇaṁ vipramaṁdire

—having built a pavilion for the gods, whatever merit a man obtains, that same merit, doubled, he obtains for a brahmin's dwelling.

Verse 105 (padma.1.59.105)

अनाथस्य च दीनस्य श्रोत्रियस्य विशेषतः। कारयित्वा गृहं रम्यं नरः स्वर्गान्न हीयते

anāthasya ca dīnasya śrotriyasya viśeṣataḥ kārayitvā gṛhaṁ ramyaṁ naraḥ svargānna hīyate

Having built a delightful house for one without protector, for the poor, and especially for a learned brahmin, a man is never deprived of heaven.

Verse 106 (padma.1.59.106)

य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम्। अक्षयं लभते स्वर्गं प्रासादादेः फलं लभेत्

ya idaṁ śṛṇuyānnityaṁ puṇyākhyānamanuttamam akṣayaṁ labhate svargaṁ prāsādādeḥ phalaṁ labhet

Whoever daily hears this unsurpassed, meritorious account obtains imperishable heaven, and obtains the merit of building a temple and the like.

Verse 107 (padma.1.59.107)

धनिनां चेश्वराणां च तथा पुण्यवतां पुनः। पाठयित्वा पठित्वा तु नरः स्वर्गान्न हीयते

dhanināṁ ceśvarāṇāṁ ca tathā puṇyavatāṁ punaḥ pāṭhayitvā paṭhitvā tu naraḥ svargānna hīyate

By teaching it to the wealthy, to lords, and to the meritorious, and by reciting it, a man is never deprived of heaven.

Verse 108 (padma.1.59.108)

देवानां दासदासीनां सदा देवालयेषु च। पठेद्यस्तु सदा विप्रो मोक्षमार्गं स गच्छति

devānāṁ dāsadāsīnāṁ sadā devālayeṣu ca paṭhedyastu sadā vipro mokṣamārgaṁ sa gacchati

That brahmin who ever recites it to the servants and maidservants of the gods, always in temples, goes to the very path of liberation.

Verse 109 (padma.1.59.109)

नृपाणामीश्वराणां च धनिनां गुणिनां पुरः। पठित्वा मोक्षमाप्नोति श्रवणात्तत्फलं लभेत्

nṛpāṇāmīśvarāṇāṁ ca dhanināṁ guṇināṁ puraḥ paṭhitvā mokṣamāpnoti śravaṇāttatphalaṁ labhet

Reciting it before kings, lords, the wealthy, and the virtuous, one attains liberation; and by merely hearing it, one obtains that same merit.

Verse 110 (padma.1.59.110)

द्विजा ऊचुः- सामान्येकः परः पुण्यो मर्त्यलोके द्विजोत्तम। सुलभो मर्त्यपूज्यस्तु मुनीनां च तपस्विनाम्

dvijā ūcuḥ- sāmānyekaḥ paraḥ puṇyo martyaloke dvijottama sulabho martyapūjyastu munīnāṁ ca tapasvinām

The brahmins said: O best of brahmins, tell us of one single, common, supreme meritorious thing in the mortal world — easily attainable, honored by mortals, by sages and by ascetics—

Verse 111 (padma.1.59.111)

चातुर्वर्ण्याश्रमाणां च पापपुण्यवतां नृणाम्। गुणागुणवतां चैव वर्णावर्णवतां तथा

cāturvarṇyāśramāṇāṁ ca pāpapuṇyavatāṁ nṛṇām guṇāguṇavatāṁ caiva varṇāvarṇavatāṁ tathā

—for the four varnas and ashramas, for men both sinful and meritorious, for those of good and bad qualities, and for those of high and low caste alike.

Verse 112 (padma.1.59.112)

व्यास उवाच- सर्वेषामेव भूतानां रुद्राक्षेण युतो वरः। दर्शनाद्यस्य लोकानां पापराशिः प्रलीयते

vyāsa uvāca- sarveṣāmeva bhūtānāṁ rudrākṣeṇa yuto varaḥ darśanādyasya lokānāṁ pāparāśiḥ pralīyate

Vyasa said: Among all beings, he who is joined with the Rudraksha is supreme. By the mere sight of him, whole masses of sin among the people dissolve.

Verse 113 (padma.1.59.113)

स्पर्शनाद्दिवमश्नाति धाराणाद्रौद्रतां व्रजेत्। शिरस्युरसि बाहौ च रुद्राक्षं धारयेत्तु यः

sparśanāddivamaśnāti dhārāṇādraudratāṁ vrajet śirasyurasi bāhau ca rudrākṣaṁ dhārayettu yaḥ

By touching it, one attains heaven; by wearing it, one attains the very nature of Rudra. Whoever wears the Rudraksha upon the head, chest, or arm—

Verse 114 (padma.1.59.114)

स चेशानसमो लोके मखे सर्वत्र गोचरः। यत्र तिष्ठत्यसौ विप्रस्स देशः पुण्यवान्भवेत्

sa ceśānasamo loke makhe sarvatra gocaraḥ yatra tiṣṭhatyasau viprassa deśaḥ puṇyavānbhavet

—becomes equal to Ishana in the world, accessible everywhere in sacrifice. Wherever that brahmin dwells, that land becomes meritorious.

Verse 115 (padma.1.59.115)

तं दृष्ट्वाप्यथवा स्पृष्ट्वा नरः पूयेत कल्मषात्। यज्जप्यं तर्पणं दानं स्नानमर्चा प्रदक्षिणम्

taṁ dṛṣṭvāpyathavā spṛṣṭvā naraḥ pūyeta kalmaṣāt yajjapyaṁ tarpaṇaṁ dānaṁ snānamarcā pradakṣiṇam

Seeing or touching him, a man is purified of stain. Whatever japa, tarpana, gift, bathing, worship, or circumambulation—

Verse 116 (padma.1.59.116)

यत्किंचित्कुरुते पुण्यं निखिलं तदनंतकम्। तीर्थानां च महत्तीर्थं रुद्राक्षस्य फलं द्विजाः

yatkiṁcitkurute puṇyaṁ nikhilaṁ tadanaṁtakam tīrthānāṁ ca mahattīrthaṁ rudrākṣasya phalaṁ dvijāḥ

—whatever merit at all he performs, all of it becomes boundless. O brahmins, the merit of the Rudraksha is the very greatest of sacred fords.

Verse 117 (padma.1.59.117)

अस्यैव धारणाद्देही पापात्पूतोऽति पुण्यभाक्। गृहीत्वा चाक्षमालां च ब्रह्मग्रंथियुतां शिवाम्

asyaiva dhāraṇāddehī pāpātpūto'ti puṇyabhāk gṛhītvā cākṣamālāṁ ca brahmagraṁthiyutāṁ śivām

By wearing it alone, an embodied being, purified of sin, becomes exceedingly meritorious. Taking up the auspicious rosary tied with the Brahma-knot—

Verse 118 (padma.1.59.118)

यज्जप्तं च कृतं दानं स्तोत्रं मंत्रं सुरार्चनम्। सर्वं चाक्षयतामेति पापं च क्षयमाव्रजेत्

yajjaptaṁ ca kṛtaṁ dānaṁ stotraṁ maṁtraṁ surārcanam sarvaṁ cākṣayatāmeti pāpaṁ ca kṣayamāvrajet

—whatever japa, gift, hymn, mantra, or worship of the gods is performed, all of it attains imperishability, and sin is thereby destroyed.

Verse 119 (padma.1.59.119)

मालाया लक्षणं ब्रूमः श्रूयतां द्विजसत्तमाः। तस्यास्तु लक्षणं ज्ञात्वा शैवमार्गं प्रलप्स्यथ

mālāyā lakṣaṇaṁ brūmaḥ śrūyatāṁ dvijasattamāḥ tasyāstu lakṣaṇaṁ jñātvā śaivamārgaṁ pralapsyatha

We shall now tell the characteristics of the rosary; hear it, O best of brahmins. Knowing this characteristic, you shall attain the very path of Shiva.

Verse 120 (padma.1.59.120)

निर्योनिकीटविद्धं च भग्नलिगं यथाक्रमम्। अन्योन्यं बीजलग्नं च मालायां परिवर्जयेत्

niryonikīṭaviddhaṁ ca bhagnaligaṁ yathākramam anyonyaṁ bījalagnaṁ ca mālāyāṁ parivarjayet

One should avoid, in the rosary, beads that lack a natural hole, that are worm-eaten, whose mark is broken, in due order, or whose seeds are stuck together.

Verse 121 (padma.1.59.121)

स्वयं च ग्रथिता या च श्लथान्योन्य प्रसज्जिता। शूद्रादिग्रथिताऽशुद्धा दूरात्तां परिवर्जयेत्

svayaṁ ca grathitā yā ca ślathānyonya prasajjitā śūdrādigrathitā'śuddhā dūrāttāṁ parivarjayet

A rosary that one has strung oneself carelessly, loosely joined together, or strung by a shudra or the like, is impure — one should avoid it entirely.

Verse 122 (padma.1.59.122)

मध्यमालग्नकं बीजं जप्तव्यं च यथाक्रमम्। हस्तसंभ्रमणेनैव मेर्वामर्शं पुनः पुनः

madhyamālagnakaṁ bījaṁ japtavyaṁ ca yathākramam hastasaṁbhramaṇenaiva mervāmarśaṁ punaḥ punaḥ

The bead fixed in the middle should not be counted in due order; japa should be done by turning the beads with the hand, without repeatedly touching the meru-bead.

Verse 123 (padma.1.59.123)

संख्यातं यज्जपेन्मंत्रमसंख्यातं च निष्फलम्। सर्वेषामेव देवानां जपेन्मंत्रं स्वमालया

saṁkhyātaṁ yajjapenmaṁtramasaṁkhyātaṁ ca niṣphalam sarveṣāmeva devānāṁ japenmaṁtraṁ svamālayā

Whatever mantra is recited with a counted number bears fruit; an uncounted recitation is fruitless. One should recite the mantra of any of the gods with one's own rosary.

Verse 124 (padma.1.59.124)

प्रयतः सकले तीर्थे कोटिकोटिगुणं भवेत्। शुद्धायामेव भूम्यां तु मेध्यके वृक्षमूलके

prayataḥ sakale tīrthe koṭikoṭiguṇaṁ bhavet śuddhāyāmeva bhūmyāṁ tu medhyake vṛkṣamūlake

Japa performed with self-control at any sacred ford becomes ten million times ten million times more fruitful; and likewise on pure ground, in a sanctified place, at the root of a tree—

Verse 125 (padma.1.59.125)

गोष्ठे चतुष्पथागारे विष्णोर्मंत्रं शिवस्य च। गणपतेश्च सूरस्य लिंगेनंतफलं लभेत्

goṣṭhe catuṣpathāgāre viṣṇormaṁtraṁ śivasya ca gaṇapateśca sūrasya liṁgenaṁtaphalaṁ labhet

—in a cowshed, at a crossroads-house — the mantra of Vishnu, of Shiva, of Ganapati, and of the Sun, recited with the linga-bead, bears boundless fruit.

Verse 126 (padma.1.59.126)

शून्यागारे शवस्याग्रे श्मशाने च चतुष्पथे। देवीमंत्रं जपेद्यस्तु सद्यस्सिध्यति साधकः

śūnyāgāre śavasyāgre śmaśāne ca catuṣpathe devīmaṁtraṁ japedyastu sadyassidhyati sādhakaḥ

In an empty house, before a corpse, in a cremation ground, or at a crossroads — whoever recites the Devi-mantra there, that practitioner attains immediate success.

Verse 127 (padma.1.59.127)

यावच्चावैदिकं मंत्रं पौराणं चागमोद्भवम्। सर्वं रुद्राक्षमालायामीप्सितेष्टार्थदायकम्

yāvaccāvaidikaṁ maṁtraṁ paurāṇaṁ cāgamodbhavam sarvaṁ rudrākṣamālāyāmīpsiteṣṭārthadāyakam

Whatever mantra there is, whether non-Vedic, Puranic, or arising from the Agamas — all of it, recited on a Rudraksha rosary, grants one's desired and cherished aim.

Verse 128 (padma.1.59.128)

रुद्राक्षस्रवजं शुद्धं जलं शिरसि धारयेत्। सर्वस्मात्कल्मषात्पूतः पुण्यं भवति चाक्षयम्

rudrākṣasravajaṁ śuddhaṁ jalaṁ śirasi dhārayet sarvasmātkalmaṣātpūtaḥ puṇyaṁ bhavati cākṣayam

One should bear upon the head the pure water that has trickled from a Rudraksha; purified of every stain, one's merit becomes imperishable.

Verse 129 (padma.1.59.129)

रुद्राक्षस्य च प्रत्येकं बीजं प्रत्येक निर्जरं। धारयेद्यस्तनौ मर्त्यः सुराणां सत्तमो भवेत्

rudrākṣasya ca pratyekaṁ bījaṁ pratyeka nirjaraṁ dhārayedyastanau martyaḥ surāṇāṁ sattamo bhavet

Each and every bead of the Rudraksha is itself divine. That mortal who wears it upon his body becomes foremost among the gods.

Verse 130 (padma.1.59.130)

द्विजा ऊचुः- रुद्राक्षस्तु कुतो जातः कुतो वा मेध्यतां गतः। किमर्थं स्थावरो भूमौ केनैव च प्रचारितः

dvijā ūcuḥ- rudrākṣastu kuto jātaḥ kuto vā medhyatāṁ gataḥ kimarthaṁ sthāvaro bhūmau kenaiva ca pracāritaḥ

The brahmins said: Whence was the Rudraksha born, and whence did it attain its sanctity? For what purpose does it stand fixed upon the earth, and by whom was it made known?

Verse 131 (padma.1.59.131)

व्यास उवाच- पुरा कृतयुगे विप्रास्त्रिपुरो नाम दानवः। सुराणां च वधं कृत्वा अंतरिक्षपुरे हि सः

vyāsa uvāca- purā kṛtayuge viprāstripuro nāma dānavaḥ surāṇāṁ ca vadhaṁ kṛtvā aṁtarikṣapure hi saḥ

Vyasa said: Formerly, in the Krita Yuga, O brahmins, there was a danava named Tripura, who, having slain the gods, dwelt in his city in the sky—

Verse 132 (padma.1.59.132)

प्रणाशे सर्वलोकानां स्थिरो ब्रह्मवरेण च। शुश्राव शंकरो भीमं देवैरीशो निवेदितम्

praṇāśe sarvalokānāṁ sthiro brahmavareṇa ca śuśrāva śaṁkaro bhīmaṁ devairīśo niveditam

—firm in the destruction of all the worlds, through Brahma's own boon. Shankara heard this terrible thing, reported to the Lord by the gods.

Verse 133 (padma.1.59.133)

ततोऽजगवमासज्य बाणमंतकसन्निभम्। धृत्वा तं च जघानाथ दृष्टं दिव्येन चक्षुषा

tato'jagavamāsajya bāṇamaṁtakasannibham dhṛtvā taṁ ca jaghānātha dṛṣṭaṁ divyena cakṣuṣā

Then, taking up his bow Ajagava, and fitting an arrow like death itself, he then slew him, having beheld him with his divine eye.

Verse 134 (padma.1.59.134)

स पपात महीपृष्ठे महोल्केव च्युतो दिवः। घटनव्याकुलाद्रुद्रात्पतिताः स्वेदबिंदवः

sa papāta mahīpṛṣṭhe maholkeva cyuto divaḥ ghaṭanavyākulādrudrātpatitāḥ svedabiṁdavaḥ

He fell to the surface of the earth like a great meteor fallen from the sky. From Rudra, exhausted by the exertion of this battle, drops of sweat fell—

Verse 135 (padma.1.59.135)

तत्राश्रुबिंदुतो जातो महारुद्राक्षकः क्षितौ। अस्यैव च फलं जीवा न जानंत्यतिगुह्यतः

tatrāśrubiṁduto jāto mahārudrākṣakaḥ kṣitau asyaiva ca phalaṁ jīvā na jānaṁtyatiguhyataḥ

—and there, from those tear-drops, the great Rudraksha was born upon the earth. But its merit, living beings do not know, so exceedingly secret is it.

Verse 136 (padma.1.59.136)

ततः कैलासशिखरे देवदेवं महेश्वरम्। प्रणम्य शिरसा भूमौ स्कंदो वचनमब्रवीत्

tataḥ kailāsaśikhare devadevaṁ maheśvaram praṇamya śirasā bhūmau skaṁdo vacanamabravīt

Then, on the peak of Kailasa, bowing his head to the ground before Maheshvara, the God of Gods, Skanda spoke these words:

Verse 137 (padma.1.59.137)

रुद्राक्षस्य फलं नाथ ज्ञातुमिच्छामि तत्त्वतः। जप्येथ धारणे चैव दर्शने स्पर्शनेपि वा

rudrākṣasya phalaṁ nātha jñātumicchāmi tattvataḥ japyetha dhāraṇe caiva darśane sparśanepi vā

'My lord, I wish to know in full truth the merit of the Rudraksha — in japa, in wearing, in seeing, and even in touching.'

Verse 138 (padma.1.59.138)

ईश्वर उवाच-। लक्षं तु दर्शनात्पुण्यं कोटिर्वै स्पर्शनेन च। दशकोटिफलं पुण्यं धारणाल्लभते नरः

īśvara uvāca- lakṣaṁ tu darśanātpuṇyaṁ koṭirvai sparśanena ca daśakoṭiphalaṁ puṇyaṁ dhāraṇāllabhate naraḥ

Ishvara said: A hundred thousand-fold merit comes from seeing it, ten million-fold from touching it; a hundred million-fold merit a man obtains from wearing it.

Verse 139 (padma.1.59.139)

लक्षकोटिसहस्राणि लक्षकोटिशतानि च। जप्त्वास्य लभते पुण्यं नात्र कार्या विचारणा

lakṣakoṭisahasrāṇi lakṣakoṭiśatāni ca japtvāsya labhate puṇyaṁ nātra kāryā vicāraṇā

Thousands of hundred-thousand-times-ten-million-fold, and hundreds of hundred-thousand-times-ten-million-fold — such merit does one obtain by reciting japa with it; there is no need for doubt in this.

Verse 140 (padma.1.59.140)

उच्छिष्टो वा विकर्मस्थो युक्तो वा सर्वपातकैः। मुच्यते सर्वपापेभ्यो रुद्राक्षधारणेन वै

ucchiṣṭo vā vikarmastho yukto vā sarvapātakaiḥ mucyate sarvapāpebhyo rudrākṣadhāraṇena vai

Whether polluted by leftover food, engaged in forbidden acts, or joined with every kind of sin, one is freed from all sin by wearing the Rudraksha indeed.

Verse 141 (padma.1.59.141)

कंठे रुद्राक्षमादाय श्वापदो म्रियते यदि। सोपि रुद्रत्वमाप्नोति किं पुनर्मानुषादयः

kaṁṭhe rudrākṣamādāya śvāpado mriyate yadi sopi rudratvamāpnoti kiṁ punarmānuṣādayaḥ

If even a wild beast, wearing a Rudraksha at its neck, dies, it too attains the very state of Rudra — how much more, then, men and others?

Verse 142 (padma.1.59.142)

ध्यानधारणहीनोपि रुद्राक्षं यदि धारयेत्। सर्वपापविनिर्मुक्तः स याति परमां गतिम्

dhyānadhāraṇahīnopi rudrākṣaṁ yadi dhārayet sarvapāpavinirmuktaḥ sa yāti paramāṁ gatim

Even one devoid of meditation and concentration, if he wears the Rudraksha, becomes freed from all sin and attains the supreme goal.

Verse 143 (padma.1.59.143)

कार्तिकेय उवाच-। एकवक्त्रं द्वित्रिचतुःपंचषड्वक्त्रमेव च। सप्ताष्टनववक्त्रं च दशैकादशवक्त्रकम्

kārtikeya uvāca- ekavaktraṁ dvitricatuḥpaṁcaṣaḍvaktrameva ca saptāṣṭanavavaktraṁ ca daśaikādaśavaktrakam

Kartikeya said: Tell me of the one-faced, two-, three-, four-, five-, and six-faced, seven-, eight-, and nine-faced, ten- and eleven-faced—

Verse 144 (padma.1.59.144)

रुद्राक्षं द्वादशास्यं च त्रयोदशमुखं तथा। चतुर्दशास्यसंयुक्तं स्वयमुक्तं च शंकरम्

rudrākṣaṁ dvādaśāsyaṁ ca trayodaśamukhaṁ tathā caturdaśāsyasaṁyuktaṁ svayamuktaṁ ca śaṁkaram

—the Rudraksha with twelve faces, and likewise with thirteen faces, and joined with fourteen faces, this last proclaimed by Shankara himself.

Verse 145 (padma.1.59.145)

तेषां च तन्मुखानां च देवताः काश्च तद्वद। गुणो वा कीदृशस्तेषां दोषो वा जगदीश्वर

teṣāṁ ca tanmukhānāṁ ca devatāḥ kāśca tadvada guṇo vā kīdṛśasteṣāṁ doṣo vā jagadīśvara

What deities preside over each of these faces? Tell me this. And what is their virtue, or their fault, O Lord of the Universe?

Verse 146 (padma.1.59.146)

यदि मेनुग्रहोवास्ति कथयस्व यथार्थतः। ईश्वर उवाच-। एकवक्त्रः शिवः साक्षाद्ब्रह्महत्यां व्यपोहति

yadi menugrahovāsti kathayasva yathārthataḥ īśvara uvāca- ekavaktraḥ śivaḥ sākṣādbrahmahatyāṁ vyapohati

If you have any favor for me, tell it truly. Ishvara said: The one-faced Rudraksha is Shiva himself; it removes the sin of slaying a brahmin.

Verse 147 (padma.1.59.147)

तस्मात्तु धारयेद्देहे सर्वपापक्षयाय च। शिवलोकं स गच्छेच्च शिवेन सह मोदते

tasmāttu dhārayeddehe sarvapāpakṣayāya ca śivalokaṁ sa gacchecca śivena saha modate

Therefore one should wear it upon the body for the destruction of all sin. He goes to the world of Shiva and rejoices together with Shiva.

Verse 148 (padma.1.59.148)

महतापुण्ययोगेन हरानुग्रहकारणात्। एकवक्त्रं लभेन्मर्त्यो कैलासं च षडानन

mahatāpuṇyayogena harānugrahakāraṇāt ekavaktraṁ labhenmartyo kailāsaṁ ca ṣaḍānana

Through great merit and by the grace of Hara, a mortal obtains the one-faced Rudraksha, O Six-Faced One, and thereby Kailasa.

Verse 149 (padma.1.59.149)

देवदेवो द्विवक्त्रं च यस्तु धारयते नरः। सर्वपापक्षयं याति यद्गुह्यंगोवधादिकम्

devadevo dvivaktraṁ ca yastu dhārayate naraḥ sarvapāpakṣayaṁ yāti yadguhyaṁgovadhādikam

That man who wears the two-faced Rudraksha, becomes as the God of Gods; he attains the destruction of all sin, including hidden sins such as cow-slaying.

Verse 150 (padma.1.59.150)

स्वर्गं चाक्षयमाप्नोति द्विवक्त्रधारणात्ततः। त्रिवक्त्रमनलस्साक्षाद्यस्यदेहे प्रतिष्ठति

svargaṁ cākṣayamāpnoti dvivaktradhāraṇāttataḥ trivaktramanalassākṣādyasyadehe pratiṣṭhati

He obtains imperishable heaven from wearing the two-faced Rudraksha. The three-faced is Agni himself, established in the body of whoever wears it.

Verse 151 (padma.1.59.151)

तस्य जन्मार्जितं पापं दहत्यग्निरिवेंधनम्। स्त्रीहत्या ब्रह्महत्याभ्यां बहूनां चैव हत्यया

tasya janmārjitaṁ pāpaṁ dahatyagniriveṁdhanam strīhatyā brahmahatyābhyāṁ bahūnāṁ caiva hatyayā

It burns away the sin accumulated across his births, as fire burns fuel. Whatever sin a mortal obtains through the slaying of a woman, the slaying of a brahmin, and the slaying of many others—

Verse 152 (padma.1.59.152)

यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात्। यत्फलं वह्निपूजायामग्निकार्ये घृताहुतौ

yatpāpaṁ labhate martyaḥ sarvaṁ naśyati tatkṣaṇāt yatphalaṁ vahnipūjāyāmagnikārye ghṛtāhutau

—all of it is destroyed in that very instant. Whatever merit comes from the worship of fire, from fire-rites, from oblations of ghee—

Verse 153 (padma.1.59.153)

तत्फलं लभते धीरः स्वर्गं चानंतमश्नुते। त्रिवक्त्रं धारयेद्यस्तु स च ब्रह्मसमो भुवि

tatphalaṁ labhate dhīraḥ svargaṁ cānaṁtamaśnute trivaktraṁ dhārayedyastu sa ca brahmasamo bhuvi

—that merit the steadfast man obtains, and enjoys boundless heaven. Whoever wears the three-faced becomes equal to Brahma on earth.

Verse 154 (padma.1.59.154)

निचितं दुष्कृतं सर्वं दहेज्जन्मनि जन्मनि। न चोदरे भवेद्रोगो न चैवापटुतां व्रजेत्

nicitaṁ duṣkṛtaṁ sarvaṁ dahejjanmani janmani na codare bhavedrogo na caivāpaṭutāṁ vrajet

All accumulated misdeeds, birth after birth, are burned away. Neither disease of the belly, nor loss of skill, befalls him.

Verse 155 (padma.1.59.155)

पराजयं न लभते नाग्निना दह्यते गृहम्। एतान्यन्यानि सर्वाणि वज्रादेश्च निवारणम्

parājayaṁ na labhate nāgninā dahyate gṛham etānyanyāni sarvāṇi vajrādeśca nivāraṇam

He never suffers defeat, and his house is never burned by fire. These and all other misfortunes, including the warding-off of even the thunderbolt—

Verse 156 (padma.1.59.156)

नाशुभं विद्यते किंचित्त्रिवक्त्रस्य तु धारणात्। चतुर्वक्त्रः स्वयं ब्रह्मा यस्य देहे प्रतिष्ठति

nāśubhaṁ vidyate kiṁcittrivaktrasya tu dhāraṇāt caturvaktraḥ svayaṁ brahmā yasya dehe pratiṣṭhati

—nothing inauspicious at all remains, from wearing the three-faced Rudraksha. The four-faced is Brahma himself, established in the body of whoever wears it.

Verse 157 (padma.1.59.157)

स भवेत्सर्वशास्त्रज्ञो द्विजो वेदविदां वरः। सर्वधर्मार्थतत्त्वज्ञः स्मार्तः पौराणिको भवेत्

sa bhavetsarvaśāstrajño dvijo vedavidāṁ varaḥ sarvadharmārthatattvajñaḥ smārtaḥ paurāṇiko bhavet

That brahmin becomes a knower of all the Shastras, the best among knowers of the Vedas; he becomes a knower of the truth of all dharma and artha, versed in the Smritis and Puranas.

Verse 158 (padma.1.59.158)

यत्पापं नरहत्यायां बहुसत्त्वेषु वेश्मसु। तत्सर्वं दहते शीघ्रं चतुर्वक्त्रस्य धारणात्

yatpāpaṁ narahatyāyāṁ bahusattveṣu veśmasu tatsarvaṁ dahate śīghraṁ caturvaktrasya dhāraṇāt

Whatever sin arises from the slaying of a man, or of many living beings, or the destruction of dwellings — all of it is swiftly burned away by wearing the four-faced Rudraksha.

Verse 159 (padma.1.59.159)

महेशस्तुष्यते नित्यं भूतानामधिपो भवेत्। सद्योजातस्तथेशानस्तत्पुरुषोऽघोर एव च

maheśastuṣyate nityaṁ bhūtānāmadhipo bhavet sadyojātastatheśānastatpuruṣo'ghora eva ca

Mahesha is ever pleased; he becomes lord over beings. Sadyojata, likewise Ishana, Tatpurusha, and Aghora—

Verse 160 (padma.1.59.160)

वामदेव इमे देवा वक्त्रैः पंचभिराश्रिताः। अतः सर्वत्र भूयिष्ठाः पंचवक्त्रो धरातले

vāmadeva ime devā vaktraiḥ paṁcabhirāśritāḥ ataḥ sarvatra bhūyiṣṭhāḥ paṁcavaktro dharātale

—and Vamadeva: these deities abide in the five faces. Therefore it is most abundant everywhere on the surface of the earth, the five-faced one.

Verse 161 (padma.1.59.161)

रुद्रस्यात्मजरूपोयं तस्मात्तं धारयेद्बुधः। कल्पकोटिसहस्राणि कल्पकोटिशतानि च

rudrasyātmajarūpoyaṁ tasmāttaṁ dhārayedbudhaḥ kalpakoṭisahasrāṇi kalpakoṭiśatāni ca

This is the very form of Rudra's own self; therefore the wise should wear it. For thousands of millions of kalpas, and for hundreds of millions of kalpas—

Verse 162 (padma.1.59.162)

तावत्कालं शिवस्याग्रे पूजनीयः सुरासुरैः। सार्वभौमो भवेद्भूमौ शर्वतेजाः शिवालये

tāvatkālaṁ śivasyāgre pūjanīyaḥ surāsuraiḥ sārvabhaumo bhavedbhūmau śarvatejāḥ śivālaye

—for that length of time he is worthy of worship before Shiva by gods and demons. He becomes a universal sovereign on earth, radiant with Shiva's own splendor, in Shiva's own abode.

Verse 163 (padma.1.59.163)

तस्मात्सर्वप्रयत्नेन पंचवक्त्रं तु धारयेत्। षड्वक्त्रं कार्तिकेयं तु धारयन्दक्षिणे भुजे

tasmātsarvaprayatnena paṁcavaktraṁ tu dhārayet ṣaḍvaktraṁ kārtikeyaṁ tu dhārayandakṣiṇe bhuje

Therefore, with every effort, one should wear the five-faced Rudraksha. Wearing the six-faced, which is Kartikeya, upon the right arm—

Verse 164 (padma.1.59.164)

ब्रह्महत्यादिभिः पापैर्मुच्यते नात्र संशयः। स्कंदस्य सदृशः शूरः कल्पांते समुपस्थिते

brahmahatyādibhiḥ pāpairmucyate nātra saṁśayaḥ skaṁdasya sadṛśaḥ śūraḥ kalpāṁte samupasthite

—one is freed from sins beginning with brahmin-slaying, without doubt. He becomes a hero equal to Skanda when the end of the kalpa arrives.

Verse 165 (padma.1.59.165)

नात्र पराजयं चैति गुणानामाकरो भुवि। कुमारत्वमवाप्नोति यथा गौरीशनंदनः

nātra parājayaṁ caiti guṇānāmākaro bhuvi kumāratvamavāpnoti yathā gaurīśanaṁdanaḥ

He never meets defeat, and becomes a mine of virtues on earth. He attains the very state of Kumara, like the son of Gauri and Ishvara.

Verse 166 (padma.1.59.166)

ब्राह्मणो भूपपूज्यश्च क्षत्रियो लभते जयम्। वैश्याः शूद्रादयो वर्णाः सदैश्वर्यप्रपूरिताः। तस्यैव वरदा गौरी मातेव सुलभा भवेत्

brāhmaṇo bhūpapūjyaśca kṣatriyo labhate jayam vaiśyāḥ śūdrādayo varṇāḥ sadaiśvaryaprapūritāḥ tasyaiva varadā gaurī māteva sulabhā bhavet

A brahmin becomes honored by kings; a kshatriya obtains victory; vaishyas, shudras and other varnas become ever filled with prosperity. To him, Gauri, granter of boons, becomes as easily attained as his own mother.

Verse 167 (padma.1.59.167)

ततो भुजबलादेव विश्वतेजा भवेन्नरः। वाग्मी धीरस्सभायां च नृपवेश्मनि संसदि

tato bhujabalādeva viśvatejā bhavennaraḥ vāgmī dhīrassabhāyāṁ ca nṛpaveśmani saṁsadi

By the very strength of his arms, a man becomes radiant with the splendor of the universe; he becomes eloquent and steadfast in an assembly, in a king's court, and in a council.

Verse 168 (padma.1.59.168)

न च कातरतामेति नैव भंगो भवेद्ध्रुवम्

na ca kātaratāmeti naiva bhaṁgo bhaveddhruvam

He never becomes cowardly, nor does he ever certainly suffer defeat—

Verse 169 (padma.1.59.169)

एतान्यन्यानि सर्वाणि षड्वक्त्रस्यैव धारणात्। सप्तवक्त्रो महासेनस्त्वनंतो नाम नागराट्

etānyanyāni sarvāṇi ṣaḍvaktrasyaiva dhāraṇāt saptavaktro mahāsenastvanaṁto nāma nāgarāṭ

—these and all other benefits come from wearing the six-faced alone. The seven-faced is Mahasena; it is presided over by the serpent-king named Ananta.

Verse 170 (padma.1.59.170)

अस्य प्रत्येक वक्त्रे तु प्रतिनागा व्यवस्थिताः। अनंतः कर्कटश्चैव पुंडरीकोथ तक्षकः

asya pratyeka vaktre tu pratināgā vyavasthitāḥ anaṁtaḥ karkaṭaścaiva puṁḍarīkotha takṣakaḥ

In each of its faces a serpent-lord resides: Ananta, Karkata, Pundarika, and Takshaka—

Verse 171 (padma.1.59.171)

विषोल्बणश्च कारीषः शंखचूडश्च सप्तमः। एते नागा महावीर्याः सप्तवक्त्रे व्यवस्थिताः

viṣolbaṇaśca kārīṣaḥ śaṁkhacūḍaśca saptamaḥ ete nāgā mahāvīryāḥ saptavaktre vyavasthitāḥ

—Vishollbana, Karisha, and the seventh, Shankhachuda. These great and mighty Naga-lords reside in the seven-faced bead.

Verse 172 (padma.1.59.172)

अस्य धारणमात्रे तु विषं न क्रमते तनौ। हरश्च परमप्रीतो भवेन्नागेश्वरे यथा

asya dhāraṇamātre tu viṣaṁ na kramate tanau haraśca paramaprīto bhavennāgeśvare yathā

By merely wearing it, poison does not affect the body. And Hara becomes supremely pleased, just as with the lord of serpents himself.

Verse 173 (padma.1.59.173)

प्रीत्यास्या सर्वपापानि क्षयं यांति दिनेदिने। ब्रह्महत्या सुरापानं स्तेयादि गुरुतल्पजम्

prītyāsyā sarvapāpāni kṣayaṁ yāṁti dinedine brahmahatyā surāpānaṁ steyādi gurutalpajam

By his favor, all sins are destroyed day by day. Brahmin-slaying, drinking of liquor, theft, and the sin of violating one's guru's bed—

Verse 174 (padma.1.59.174)

यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात्। देवस्य सदृशं भोज्यं त्रैलोक्ये निश्चितं लभेत्

yatpāpaṁ labhate martyaḥ sarvaṁ naśyati tatkṣaṇāt devasya sadṛśaṁ bhojyaṁ trailokye niścitaṁ labhet

—whatever such sin a mortal has incurred, all of it is destroyed in that very instant. He certainly obtains enjoyment equal to that of a god, throughout the three worlds.

Verse 175 (padma.1.59.175)

अष्टवक्त्रो महासेनः साक्षाद्देवो विनायकः। अस्यैव धारणादेव यत्पुण्यं तच्छृणुष्व मे

aṣṭavaktro mahāsenaḥ sākṣāddevo vināyakaḥ asyaiva dhāraṇādeva yatpuṇyaṁ tacchṛṇuṣva me

The eight-faced is Vinayaka, the god himself. Hear from me the merit that comes from wearing this alone.

Verse 176 (padma.1.59.176)

जन्मजन्म न मूर्खः स्यान्नातुरो न च नष्टधीः। अविघ्नं सर्वकार्येषु तस्यैव सततं भवेत्

janmajanma na mūrkhaḥ syānnāturo na ca naṣṭadhīḥ avighnaṁ sarvakāryeṣu tasyaiva satataṁ bhavet

Birth after birth, he never becomes foolish, nor afflicted, nor of ruined intellect. All his undertakings are ever free of obstacles.

Verse 177 (padma.1.59.177)

नैपुण्यं लिपिकार्येषु महाकार्येषु कौशलम्। सर्वारंभादिकार्येषु क्षमंतस्य दिने दिने

naipuṇyaṁ lipikāryeṣu mahākāryeṣu kauśalam sarvāraṁbhādikāryeṣu kṣamaṁtasya dine dine

He gains skill in matters of writing, competence in great undertakings; he becomes capable, day after day, in all his beginnings and endeavors.

Verse 178 (padma.1.59.178)

अर्धकूटं तुलाकूटं सर्वकूटं तथैव च। शिश्नोदरकरेणैव संस्पृशेद्वा गुरुस्त्रियम्

ardhakūṭaṁ tulākūṭaṁ sarvakūṭaṁ tathaiva ca śiśnodarakareṇaiva saṁspṛśedvā gurustriyam

Whatever sin comes from deceit in half-measures, deceit in weighing, deceit in every kind, and likewise from touching the wife of one's guru with hand, belly, or organ—

Verse 179 (padma.1.59.179)

एवमादीनि सर्वाणि हंति पापानि सर्वथा। अक्षयं त्रिदिवं भुक्त्वा मुक्तो याति परां गतिम्

evamādīni sarvāṇi haṁti pāpāni sarvathā akṣayaṁ tridivaṁ bhuktvā mukto yāti parāṁ gatim

—all such sins and more, it destroys utterly. Having enjoyed imperishable heaven, he goes on, liberated, to the supreme goal.

Verse 180 (padma.1.59.180)

गुणान्येतानि सर्वाणि अष्टवक्त्रस्य धारणात्। नवास्यं भैरवं प्रोक्तं धारयेद्यस्तु बाहुतः

guṇānyetāni sarvāṇi aṣṭavaktrasya dhāraṇāt navāsyaṁ bhairavaṁ proktaṁ dhārayedyastu bāhutaḥ

These are all the virtues from wearing the eight-faced. The nine-faced is declared to be Bhairava; whoever wears it upon the arm—

Verse 181 (padma.1.59.181)

कपिलं मुक्तिदं धृत्वा ममतुल्य बलो भवेत्। लक्षकोटिसहस्राणि ब्रह्महत्याः करोति यः

kapilaṁ muktidaṁ dhṛtvā mamatulya balo bhavet lakṣakoṭisahasrāṇi brahmahatyāḥ karoti yaḥ

—wearing the tawny, liberation-granting bead, becomes equal to me in strength. Whoever commits thousands of hundred-thousand-times-ten-million brahmin-slayings—

Verse 182 (padma.1.59.182)

ताः सर्वा दहते शीघ्रं नववक्त्रस्य धारणात्। सुरलोके सदा देवैः पूजितो मघवान्यथा

tāḥ sarvā dahate śīghraṁ navavaktrasya dhāraṇāt suraloke sadā devaiḥ pūjito maghavānyathā

—all of them are swiftly burned away by wearing the nine-faced. In the world of the gods, he is ever honored by the gods, just as Indra is.

Verse 183 (padma.1.59.183)

हरवद्वरवेश्मस्थो गणेशो नात्र संशयः। पन्नगाश्च विनश्यंति दशवक्त्रस्य धारणात्

haravadvaraveśmastho gaṇeśo nātra saṁśayaḥ pannagāśca vinaśyaṁti daśavaktrasya dhāraṇāt

He dwells in a fine mansion like Hara, undoubtedly a lord of ganas. Even serpents are destroyed, rendered harmless, by wearing the ten-faced.

Verse 184 (padma.1.59.184)

वक्त्रे चैकादशे वत्स रुद्राश्चैकादश स्मृताः। शिखायां धारयेन्नित्यं तस्य पुण्यफलं शृणु

vaktre caikādaśe vatsa rudrāścaikādaśa smṛtāḥ śikhāyāṁ dhārayennityaṁ tasya puṇyaphalaṁ śṛṇu

In the eleventh face, my child, the eleven Rudras are said to dwell. One should always wear it on the topknot; hear the merit that comes of it.

Verse 185 (padma.1.59.185)

अश्वमेधसहस्राणि यज्ञकोटिशतानि च। गवां शतसहस्रस्य सम्यग्दत्तस्य यत्फलम्

aśvamedhasahasrāṇi yajñakoṭiśatāni ca gavāṁ śatasahasrasya samyagdattasya yatphalam

The merit that comes from a thousand Ashvamedha sacrifices, from hundreds of millions of sacrifices, and from the proper gift of a hundred thousand cows—

Verse 186 (padma.1.59.186)

तत्फलं शीघ्रमाप्नोति वक्त्रैकादश धारणात्। हरस्य सदृशो लोके पुनर्जन्म न विद्यते

tatphalaṁ śīghramāpnoti vaktraikādaśa dhāraṇāt harasya sadṛśo loke punarjanma na vidyate

—that merit he swiftly obtains by wearing the eleven-faced. He becomes equal to Hara in the world; there is no more rebirth for him.

Verse 187 (padma.1.59.187)

रुद्राक्षं द्वादशास्यं यः कंठदेशे तु धारयेत्। आदित्यस्तुष्यते नित्यं द्वादशास्ये व्यवस्थितः

rudrākṣaṁ dvādaśāsyaṁ yaḥ kaṁṭhadeśe tu dhārayet ādityastuṣyate nityaṁ dvādaśāsye vyavasthitaḥ

Whoever wears the twelve-faced Rudraksha upon the neck — the Sun, ever established in the twelve faces, is pleased.

Verse 188 (padma.1.59.188)

गोमेधं नरमेधं च कृत्वा यत्फलमश्नुते। तत्फलं शीघ्रमाप्नोति वज्रादेश्च निवारणम्

gomedhaṁ naramedhaṁ ca kṛtvā yatphalamaśnute tatphalaṁ śīghramāpnoti vajrādeśca nivāraṇam

Whatever merit one enjoys from performing a Gomedha and a Naramedha sacrifice, that merit he swiftly obtains, along with protection even from the thunderbolt.

Verse 189 (padma.1.59.189)

नैव वह्नेर्भयं चैव न च व्याधिः प्रवर्तते। अर्थलाभं सुखं भुंक्त ईश्वरो न दरिद्रता

naiva vahnerbhayaṁ caiva na ca vyādhiḥ pravartate arthalābhaṁ sukhaṁ bhuṁkta īśvaro na daridratā

He has no fear of fire, and no disease afflicts him. He enjoys gain of wealth and happiness; he becomes a lord, never a pauper.

Verse 190 (padma.1.59.190)

हस्त्यश्वनरमार्जार मूषकाञ्छशकांस्तथा। व्यालदंष्ट्रि सृगालादीन्हत्वा व्याघातयत्यपि

hastyaśvanaramārjāra mūṣakāñchaśakāṁstathā vyāladaṁṣṭri sṛgālādīnhatvā vyāghātayatyapi

Even the killing of an elephant, a horse, a man, a cat, a mouse, or a hare, of venomous creatures, of a jackal and the like—

Verse 191 (padma.1.59.191)

मुच्यते नात्र संदेहो वक्त्रद्वादश धारणात्। वक्त्र त्रयोदशो रुद्रो रुद्राक्षः प्राप्यते यदि

mucyate nātra saṁdeho vaktradvādaśa dhāraṇāt vaktra trayodaśo rudro rudrākṣaḥ prāpyate yadi

—is absolved, without doubt in this, by wearing the twelve-faced. If the thirteen-faced Rudraksha, which is Rudra, is obtained—

Verse 192 (padma.1.59.192)

शंतमः स तु विज्ञेयः सर्वकामफलप्रदः। सुधारसायनं चैव धातुवादश्च पादुका

śaṁtamaḥ sa tu vijñeyaḥ sarvakāmaphalapradaḥ sudhārasāyanaṁ caiva dhātuvādaśca pādukā

—it should be known as most tranquil, granting the fruit of every desire. The elixir of immortality, alchemy, and even magic sandals—

Verse 193 (padma.1.59.193)

सिध्यंति तस्य वै सर्वे भाग्ययुक्तस्य षण्मुख। मातृपितृ स्वसृ भ्रातृ गुरून्वाथ निहत्य च

sidhyaṁti tasya vai sarve bhāgyayuktasya ṣaṇmukha mātṛpitṛ svasṛ bhrātṛ gurūnvātha nihatya ca

—all these become accomplished for that fortunate one, O Six-Faced One. Even having slain mother, father, sister, brother, or guru—

Verse 194 (padma.1.59.194)

मुच्यते सर्वपापेभ्यो त्रयोदशास्य धारणात्। अक्षयं लभते स्वर्गं यथा देवो महेश्वरः

mucyate sarvapāpebhyo trayodaśāsya dhāraṇāt akṣayaṁ labhate svargaṁ yathā devo maheśvaraḥ

—one is freed from all such sins by wearing the thirteen-faced. He obtains imperishable heaven, becoming like the god Maheshvara himself.

Verse 195 (padma.1.59.195)

चतुर्दशमुखं वत्स रुद्राक्षं यदि धारयेत्। सततं मूर्ध्नि बाहौ वा शक्तिपिंडं शिवस्य च

caturdaśamukhaṁ vatsa rudrākṣaṁ yadi dhārayet satataṁ mūrdhni bāhau vā śaktipiṁḍaṁ śivasya ca

My child, if one wears the fourteen-faced Rudraksha continually upon the head or the arm — it is the very embodiment of Shiva's own power.

Verse 196 (padma.1.59.196)

किं पुनर्बहुनोक्तेन वर्णितेन पुनः पुनः। पूज्यते सततं देवैः प्राप्यते पुण्यगौरवात्

kiṁ punarbahunoktena varṇitena punaḥ punaḥ pūjyate satataṁ devaiḥ prāpyate puṇyagauravāt

What need of much more said, described again and again? He is ever worshipped by the gods; this is attained through the weight of great merit.

Verse 197 (padma.1.59.197)

कार्तिकेय उवाच-। भगवन्श्रोतुमिच्छामि वक्त्रे वक्त्रे यथाविधि। न्यसनं केन मंत्रेण धारणं वा कथं वद

kārtikeya uvāca- bhagavanśrotumicchāmi vaktre vaktre yathāvidhi nyasanaṁ kena maṁtreṇa dhāraṇaṁ vā kathaṁ vada

Kartikeya said: O Lord, I wish to hear, for each face in due order, by what mantra the placement or the wearing of the bead should be done; tell me this.

Verse 198 (padma.1.59.198)

ईश्वर उवाच-। शृणु षण्मुख तत्त्वेन वक्त्रे वक्त्रे यथाविधि। अमंत्रोच्चारणादेव गुणा ह्येते प्रकीर्तिताः

īśvara uvāca- śṛṇu ṣaṇmukha tattvena vaktre vaktre yathāvidhi amaṁtroccāraṇādeva guṇā hyete prakīrtitāḥ

Ishvara said: Listen, O Six-Faced One, in truth, for each face in due order. These virtues just declared hold true even without the utterance of any mantra.

Verse 199 (padma.1.59.199)

यः पुनर्मंत्रसंयुक्तं धारयेद्भुवि मानवः। गुणास्तस्य महत्त्वं च कथितुं नैव शक्यते

yaḥ punarmaṁtrasaṁyuktaṁ dhārayedbhuvi mānavaḥ guṇāstasya mahattvaṁ ca kathituṁ naiva śakyate

But that man on earth who wears it joined with its mantra — the greatness of his merit cannot even be described.

Verse 200 (padma.1.59.200)

इदानीं मंत्रा दिश्यंते ॐ रुद्र एकवक्त्रस्य। ॐ खं द्विवक्त्रस्य ॐ वुं त्रिवक्त्रस्य। ॐ ह्रीं चतुर्वक्त्रस्य ॐ ह्रां पंचवक्त्रस्य। ॐ ह्रूँ षड्वक्त्रस्य ॐ ह्रः सप्तवक्त्रस्य। ॐ कं अष्टवक्त्रस्य ॐ जूं नववक्त्रस्य। ॐ क्षं दशवक्त्रस्य ॐ श्रीं एकादशवक्त्रस्य। ॐ ह्रीं द्वादशवक्त्रस्य ॐ क्षौं त्रयोदशवक्त्रस्य। ॐ न्रां चतुर्दशवक्त्रस्य। एवं मंत्रा यथाक्रमं न्यस्तव्याः। शिरस्युरसि मालां च गृहीत्वा यो व्रजेन्नरः। पदेपदेश्वमेधस्य फलमाप्नोति नान्यथा

idānīṁ maṁtrā diśyaṁte oṁ rudra ekavaktrasya oṁ khaṁ dvivaktrasya oṁ vuṁ trivaktrasya oṁ hrīṁ caturvaktrasya oṁ hrāṁ paṁcavaktrasya oṁ hrū~ ṣaḍvaktrasya oṁ hraḥ saptavaktrasya oṁ kaṁ aṣṭavaktrasya oṁ jūṁ navavaktrasya oṁ kṣaṁ daśavaktrasya oṁ śrīṁ ekādaśavaktrasya oṁ hrīṁ dvādaśavaktrasya oṁ kṣauṁ trayodaśavaktrasya oṁ nrāṁ caturdaśavaktrasya evaṁ maṁtrā yathākramaṁ nyastavyāḥ śirasyurasi mālāṁ ca gṛhītvā yo vrajennaraḥ padepadeśvamedhasya phalamāpnoti nānyathā

Now the mantras are given: Om Rudra for the one-faced; Om Kham for the two-faced; Om Vum for the three-faced; Om Hrim for the four-faced; Om Hram for the five-faced; Om Hrum for the six-faced; Om Hrah for the seven-faced; Om Kam for the eight-faced; Om Jum for the nine-faced; Om Ksham for the ten-faced; Om Shrim for the eleven-faced; Om Hrim for the twelve-faced; Om Kshaum for the thirteen-faced; Om Nram for the fourteen-faced. Thus the mantras should be assigned in due order. Whoever, having taken up the rosary, wears it upon the head and chest and thus proceeds, obtains, at every step, the merit of an Ashvamedha sacrifice, and not otherwise.

Verse 201 (padma.1.59.201)

सर्वेषामपि वक्त्राणां धारणे मत्समो भवेत्। तस्मात्सर्वप्रयत्नेन रुद्राक्षं पुत्र धारय

sarveṣāmapi vaktrāṇāṁ dhāraṇe matsamo bhavet tasmātsarvaprayatnena rudrākṣaṁ putra dhāraya

In wearing all these faces together, one becomes equal to me. Therefore, my son, with every effort, wear the Rudraksha.

Verse 202 (padma.1.59.202)

धारयित्वा तु रुद्राक्षं म्रियते यः क्षितौ नरः। स याति मत्पुरं रम्यं सर्वदेवैः प्रपूजितः

dhārayitvā tu rudrākṣaṁ mriyate yaḥ kṣitau naraḥ sa yāti matpuraṁ ramyaṁ sarvadevaiḥ prapūjitaḥ

That man upon the earth who, wearing the Rudraksha, dies, goes to my own delightful city, honored by all the gods.

Verse 203 (padma.1.59.203)

मरुदेशे पुरा वत्स वाणिज्याय किल स्थले। गच्छन्वणिक्सुतस्तात तरौ प्रेता प्रपीडितः

marudeśe purā vatsa vāṇijyāya kila sthale gacchanvaṇiksutastāta tarau pretā prapīḍitaḥ

Formerly, my child, in the land of Maru, going to a place for trade, the son of a merchant rested beneath a tree, where he was afflicted by a female preta.

Verse 204 (padma.1.59.204)

नरीनर्तिततः प्रेता द्विजेन परमैक्षि च। का त्वं नृत्यसि दीनासि संवृता जीर्णवाससा

narīnartitataḥ pretā dvijena paramaikṣi ca kā tvaṁ nṛtyasi dīnāsi saṁvṛtā jīrṇavāsasā

That preta, dancing about wildly, was then seen by a brahmin, who asked: 'Who are you, dancing about, wretched, clad in worn-out garments?'

Verse 205 (padma.1.59.205)

अथ सा च द्विजं प्राह देवदूतान्मया श्रुतम्। अस्य चारु नरस्यैव वज्रपातेन सांप्रतम्

atha sā ca dvijaṁ prāha devadūtānmayā śrutam asya cāru narasyaiva vajrapātena sāṁpratam

Then she said to the brahmin: 'I have heard from a divine messenger that this handsome man here is now, by the falling of a thunderbolt—'

Verse 206 (padma.1.59.206)

निश्चितं निधनं विप्र मद्भर्त्ता तु भविष्यति। एतस्मिन्नंतरे नाकाद्वज्रं तस्यशिरोपरि

niścitaṁ nidhanaṁ vipra madbharttā tu bhaviṣyati etasminnaṁtare nākādvajraṁ tasyaśiropari

'—certainly to die, O brahmin, and he shall then become my husband.' At this, from the sky, a thunderbolt fell upon his very head—

Verse 207 (padma.1.59.207)

अपतत्स पपातोर्व्यां रुद्राक्षस्यार्धखंडके। ततो मम पुरात्पुत्र विमानं चापतद्द्रुतम्

apatatsa papātorvyāṁ rudrākṣasyārdhakhaṁḍake tato mama purātputra vimānaṁ cāpataddrutam

—and he fell to the ground; but the blow struck a half-fragment of a Rudraksha he wore, and he survived. Then, my son, a celestial car swiftly descended from my own city—

Verse 208 (padma.1.59.208)

समारुह्य ततः श्रीमांस्तत्र तिष्ठति संचिरम्। ममांशकं समासाद्य ईश्वरः कौ धनी भवेत्

samāruhya tataḥ śrīmāṁstatra tiṣṭhati saṁciram mamāṁśakaṁ samāsādya īśvaraḥ kau dhanī bhavet

—and mounting it, that glorious one dwells there for a long time. Having attained a portion of myself, he becomes a lord and a man of wealth upon the earth.

Verse 209 (padma.1.59.209)

एवं रुद्राक्षखंडे च मृतस्य सुगतिः सुत। ज्ञानेन धारिणः पुंसः फलं वक्तुं न शक्नुमः

evaṁ rudrākṣakhaṁḍe ca mṛtasya sugatiḥ suta jñānena dhāriṇaḥ puṁsaḥ phalaṁ vaktuṁ na śaknumaḥ

Thus, my son, even from a mere fragment of Rudraksha, a good destiny is granted, even to one nearly dead. The merit of a man who wears it with true knowledge — that we are unable even to describe.

Verse 210 (padma.1.59.210)

स शैवो वा भवेच्छाक्तो गाणपत्योथ सौरकः। यो दधाति मृतो मालामेकं रुद्राक्षकं तु वा

sa śaivo vā bhavecchākto gāṇapatyotha saurakaḥ yo dadhāti mṛto mālāmekaṁ rudrākṣakaṁ tu vā

Whether Shaiva, Shakta, Ganapatya, or Saura by sect — whoever, even at death, wears a rosary, or even a single Rudraksha bead—

Verse 211 (padma.1.59.211)

यः पठेत्पाठयेद्वापि श्रावयेच्छृणुतेपि वा। सर्वपापात्प्रमुक्तात्मा सुखं स्वर्गं लभेत्क्रमात्

yaḥ paṭhetpāṭhayedvāpi śrāvayecchṛṇutepi vā sarvapāpātpramuktātmā sukhaṁ svargaṁ labhetkramāt

—and whoever reads this, or teaches it, or causes it to be heard, or even merely hears it — his soul freed from all sin, attains heaven's happiness in due course.