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Sṛṣṭi-khaṇḍa · Chapter 59

Chapter 59

Unit 59 of 693Sṛṣṭi-khaṇḍa · Chapter 59Sṛṣṭi-khaṇḍa · Chapter 591 source entries

Sṛṣṭi-khaṇḍa · Chapter 59

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व्यास उवाच- अतः परं प्रवक्ष्यामि कीर्त्तिधर्मं परं शुभम्। सेतुबंधफलं पुण्यं ब्रह्मणा भाषितं यथा१। कांतारे दुस्तरे पंके पुरुशंकुसमाकुलं। आलिं कृत्वा भवेत्पूतो देवत्वं याति मानवः२। वितस्तौ तु लभेत्स्वर्गं दिव्यं वर्षशतं समम्। एवं संख्याविधानेन नरः स्वर्गान्न हीयते३। कदाचित्पंकयोगाच्च स्वर्गाद्भुवि विजायते। तदा भट्टारकः श्रीमान्रोगशोकविवर्जितः४। पंकादौ संक्रमांश्चैव कृत्वा स्वर्गान्न हीयते। सर्वपापं क्षयं तस्य संप्रयाति दिनेदिने५। तथालिसंक्रमाणां च फलं तुल्यं प्रकीर्तितम्। धनप्राणाव्ययेनैव धीमता क्रियते सदा६। श्रूयतां यत्पुरावृत्तमाख्यानं वृद्धसंमतं। कश्चिच्चोरो महाभीष्मे स्तेयकर्मणि चोद्यतः७। कांतारे गोशिरः स्थाप्य क्रांत्वा स्तेयं गतो ह्यसौ। धनापहरणं कृत्वा गृहस्थस्य च तेन हि८। गतः स्वमंदिरं तत्र जना गच्छंति वर्त्मनि। सर्वेषामेकपादस्य सुखं भवति निश्चितं९। एकपादे ह्रदे दुर्गे तारकं गोशिरः परम्। चांद्रायणं च तत्तस्य कांतारे संस्थितं शिरः१०। ततश्चोरस्य निधने चित्रगुप्तप्रणीतके। धर्मस्य फलमात्रं तु एतस्य च न विद्यते११। न दैवं पैतृकं कार्यं तीर्थं स्नानं द्विजार्चनं। दानं गुरुजने मानं ज्ञानं परहितं शुभम्१२। मनसा न कृतं तेन क्रियया च कथं पुनः। कृतं साहसिकं स्तेयं परदाराभिमर्शनम्१३। भूतमिथ्यापवादं च साधुनिंदा परं तथा। एवं शतसहस्रं तु तथा गोहरणं कृतम्१४। तत्राह धर्मराजस्तु कालानलसमप्रभः। नयतैनं फलं शूरा दुर्गतिं चापुनर्भवम्१५। एतस्मिन्नंतरेऽवोचच्चित्रगुप्तोनुकंपकः। अस्त्यस्य गोशिरः पुण्यं किचिन्नाथ क्षमाधुना१६। नृपो द्वादशवार्षिक्यं लभेत्पुण्योदयं क्षितौ। तथाह धर्मराजस्तं गच्छ मर्त्यं दुरात्मक१७। अकंटकं च राज्यं च भुंक्ष्व द्वादशवत्सरम्। यद्धृतं गोशिरो मार्गे मुक्तस्तस्यैव कारणात्१८। पुनरत्र समागम्य संगंता चापुनर्भवम्। ततः कृतांजलिर्देवमुवाच दुःखपीडितः१९। धर्मराजानुकंपा च मय्येवं पापकारिणि। कुरु नाथ त्वनाथे च जानामि प्रीतिपूर्वकम्२०। धर्मराजस्तु तं चाह बाढमेवमितो व्रज। स्मरिष्यसि स्ववृत्तांतं मत्प्रसादात्सुदुःखितः२१। एतस्मिन्नंतरे चैव मोचितः किंकरेण हि। तस्य जन्माभवत्कौ च दुर्विधे चातिवाणिके२२। आजन्मविविधं दुःखं भुक्तं पूर्वविकर्मतः। भुक्त्वा क्लेशं महांतं च एकविंशतिहायनम्२३। तस्मिन्राष्ट्रे मृतो भूपः स्वकर्मपरिपीडितः। एतस्मिन्नंतरेऽमात्यैः समालोक्य सुमंत्रिभिः२४। अनेक परिमर्शैस्तु पृथिव्यां भ्रमणं कृतम्। तमावृण्वंश्च ते सद्यः सर्वेषां पुरतो दृढम्२५। ततो राज्याभिषेकश्च कृतस्तैस्तु विमत्सरैः। स च राज्यं च संश्रित्य धर्मराजवरेण च२६। अकरोदालिकं कर्म शिलाबद्धं च मृण्मयम्। संक्रमं जलदुर्गे च तरणिं च तथापरे२७। वापीकूपतटाकानि प्रपाराम महीरुहं। कृतवान्विविधं यज्ञं दानपुण्यमतः परम्२८। स्मरंश्च पूर्वकर्म्माणि सर्वपापक्षयाय वै। कृतं बहुविधं धर्मं व्रतानि विविधानि च२९। सुराणां ब्राह्मणानां च गुरूणां चैव तर्पणात्। पापात्पूतो ययौ गेहं धर्मराजस्य धीमतः३०। सयानस्थं ततो दृष्ट्वा क्रोधरक्तेक्षणोऽभवत्। स च तं प्रांजलिं प्राह भो धर्म कुरु तारणम्३१। चित्रगुप्तोऽब्रवीद्वाक्यं धर्मराजसमीपतः। कर्मणा मनसा पूतो विष्णुलोकं स गच्छतु३२। स तच्छ्रुत्वा पुनश्चाह तस्य विज्ञाय कारणम्। स्मितः प्रीत्या प्रसन्नात्मा गच्छ गच्छाच्युतालयम्३३। विमानं सुरलोकाच्च स्वागतं वर्णकर्बुरम्। समारुह्य गतः स्वर्गं पुनरावृत्तिदुर्लभम्३४। तस्मात्किष्कुप्रमाणं हि दत्तं येनालिकं पुरा। स तु राज्यान्वयं स्वर्गं महांतं चानुगच्छति३५। तथैव गोप्रचारं तु दत्वा स्वर्गान्न हीयते। या गतिर्गोप्रदस्यैव ध्रुवं तस्य भविष्यति३६। व्यामैकं गोप्रचारं तु मुक्तं येन सुधीमता। तस्य स्वर्गं भवेदिष्टं किमन्यैः पुरुभाषितैः३७। गोप्रचारं यथाशक्ति यो वै त्यजति हेतुना। दिनेदिने ब्रह्मभोज्यं पुण्यं तस्य शताधिकम्३८। तस्माद्गवां प्रचारं तु मुक्त्वा स्वर्गान्न हीयते। यश्छिनत्ति द्रुमं पुण्यं गोप्रचारं छिनत्यपि३९। तस्यैकविंशपुरुषाः पच्यंते रौरवेषु च। गोचारघ्नं ग्रामगोपः शक्तो ज्ञात्वा तु दण्डयेत्४०। छेत्तारं धर्मवृक्षाणां विशेषाद्गोप्रचारघम्। तस्य दंडे सुखं तस्य तस्मात्तं दंडयेत्तु सः४१। प्रासादं कुरुते यस्तु विष्णुलिंगस्य मानवः। त्रिकांडं पंचकाडं च सुशोभं सुघटान्वितम्४२। इतोऽधिकं तु यो दद्यान्मृन्मयं वा दृषन्मयम्। वसुवृत्तिसुपूर्णं च सुरम्यं दिव्यभूतलम्४३। प्रतिष्ठाकर्मसंपन्नं किङ्करादिभिरावृतम्। सुलिंगमिष्टदेवस्य विष्णोरेव विशेषतः४४। कृत्वा च विष्णुसायुज्यं समाप्नोति नरोत्तमः। तथैव प्रतिमां कृत्वा हरेरन्यतरस्य च४५। कृत्वा देवकुलं रम्यं यत्फलं लभते नरः। न तन्मखसहस्रैस्तु दानैर्भुवि व्रतादिभिः४६। कल्पकोटिसहस्राणि कल्पकोटिशतानि च। प्रासादे रत्नसंयुक्ते संपूर्णद्रव्यसंकुले४७। स वसेत्कामगे याने सर्वलोकमनोहरे। स्वर्गाच्च्युतो भवेद्राजा सार्वभौमो गुणैर्वशी४८। शिवलिंगे तु प्रासादं कारयित्वा स्वशक्तितः। यदुक्तं विष्णुलिंगे तु तज्ज्ञेयं शिववेश्मनि४९। भुंक्ते भोगं महाभागो मनःशर्मकरं परम्। रामाभिरामसंपूर्णं सर्वतः सुखदं दिवि५० 1.59.50। उर्व्यामक्षयभोग्यानि नृपो वाथ महाधनी। हरस्य प्रतिमां यश्च कृत्वा देवगृहे नरः५१। सुलिंगां वा सुरूपां वा कल्पकोटिं वसेद्दिवि। स्वर्गाद्भ्रष्टो भवेद्राजा धनी पूज्यतमोपि वा५२। देवीलिंगेषु सर्वेषु कृत्वा देवगृहं नरः। सुरत्वं प्राप्नुयाल्लोके देव्यास्सर्वसुखोद्भवे५३। भृशमच्युततामेति सुखमेति निरामयम्। रत्नसंसृष्टप्रासादे मणिकर्बुरभूतले५४। रामायुतप्रसंभोग्ये देवीसंसृष्टनिर्भये। नृत्यगीतपरे रम्ये सर्वेंद्रियमनोरमे५५। रत्नमर्द्दलतालाढ्ये सर्वदा स्त्रीजनेरिते। निर्मले सुखदे रम्ये रत्नानां सुशुभे गृहे५६। तथैव प्रतिमायाश्च देव्याः प्रासादमुत्तमम्। नियुतं कल्पकोटीनां स्वर्लोकमेति मानवः५७। स्वर्गाद्भ्रष्टो भवेद्भूपो देवीभक्तिपरायणः। एवं च जन्मसाहस्रं स्मर एव भवेद्भुवि५८। प्रासादं गाणपत्यं च देव्या वा प्रीतिमान्नरः। कृत्वा सुरगणानां च पूजितो दिवि जायते५९। तथैव राजतामेति भोग्यान्देवीपुरे तथा। अविघ्नं सर्वकार्येषु सदैव गणपो यथा६०। आज्ञानस्खलिता तस्य सुरासुरनरेषु च। तथैव सौरप्रासादे फलमेति नरोत्तमः६१। अरोगी सुप्रसन्नात्मा कामदेवसमप्रभः। वरदः सर्वलोकेषु यथा ब्रध्नस्तथा हि सः६२। सुरस्य प्रतिमायां च गृहं कृत्वा शिलामयम्। कल्पकोटिशतं भुक्त्वा स्वर्गमुर्वीश्वरो भवेत्६३। विष्ण्वादि सर्वदेवानामर्चनं यत्पृथक्पृथक्। प्रत्येकं संप्रवक्ष्यामि नराणां हित हेतवे६४। घृतप्रदीपं यो दद्यात्मासमेकमहर्निशम्। दिव्यं वर्षायुतं स्वर्गे पूजितो देवसत्तमैः६५। घृतस्नानं तथा लिंगे यः कुर्याद्भुवि मानवः। कल्पकोटिसहस्राणि मासैके लभते नरः६६। तिलतैलप्रदीपस्य तथान्यस्यार्द्धकं फलम्। मासैकं जलदानस्य फलेनेश्वरतां व्रजेत्६७। धूपदानेन गंधर्वं चंदने द्विगुणं भवेत्। मृगमदागरुसत्वस्य दाने बहुफलं भवेत्६८। मालापुष्पप्रदानेन नरः स्यात्त्रिदशेश्वरः। शीते तूलपटीं दत्वा सर्वदुःखात्प्रमुच्यते६९। जन्मजन्मसु लभ्येत उष्णे च शीतलां पटीम्। दत्वा च नैवसीदेत शक्त्या वस्त्रं ददाति यः७०। चतुर्हस्तप्रमाणं च वर्ष्मवेष्टं सुशोभनम्। पिधानं चरणानां च दत्वा स्वर्गान्न हीयते७१। शक्त्या स्वर्णप्रदानेन स्वर्गे पूज्यो भवेन्नरः। दशयोजनविस्तीर्णे मंडपे रूपभाग्भवेत्७२। सुवर्णं रत्नसंयुक्तं दत्त्वा दशगुणं लभेत्। वज्रवैडूर्यगारुत्म माणिक्यादीननर्घतः७३। दत्वा लिंगे विधानाच्च ब्राह्मणे वा यशस्विनि। शतयोजनविस्तीर्णमंडलेधिपतिर्भवेत्७४। तथैव भुवि जातोपि सर्वलोकप्ररंजनः। सुरभिद्रव्यदानेन वावदूकश्च सुंदरः७५। रक्तामृतसुकंठश्च पूगदानान्नरो भवेत्। वरदासीप्रदानेन नरः कल्पं वसेद्दिवि७६। वरदासी प्रदानेन उर्व्यां जातो धनेश्वरः। तथैव भृत्यदानेन बहुभृत्यो भवेद्दिवि७७। धरायामक्षयाऋद्धिर्जन्मजन्मसु जायते। सर्वतूर्यप्रदानेन गुणवान्लोकसंमतः७८। नृत्यगीतादिशास्त्रेण गंधर्वाणां पतिर्भवेत्। दासीदासयुतः स्वर्गे धनैः स्त्रीभिर्वरैर्युतः७९। तथैव गोप्रदानेन तावत्कालं वसेद्दिवि। लिंगे दुग्धप्रदानाच्च नरः कल्पं वसेद्दिवि८०। दध्ना स्नानेन द्विगुणं घृतेन तु शताधिकम्। अन्नं षड्रससंयुक्तं दत्वा क्षितिपतिर्भवेत्८१। तथैव पायसं दत्वा मुनीनां प्रवरो भुवि। हविष्यान्नं मुदा दत्वा वेदशास्त्रार्थपारगः८२। निरामिषप्रदानाच्च ब्रह्मचारी व्रती भवेत्। मधुदानाच्च सौभाग्यं गुडेन लवणेन च८३। शर्करादिभिर्लावण्यं सर्वलोकेषु गीयते। देवानां शंभुलिंगानामर्चां कृत्वा विधानतः८४। अनुक्रमेण स्वर्गादौ लोकानां स पतिर्भवेत्। लोकानां च हितार्थाय देवास्तिष्ठंति संमुखाः८५। सकृत्प्रदक्षिणां कृत्वा शंभुलिंगेषु पंडितः। दिव्यं वर्षशतं पूर्णं स्वर्गमेति नरोत्तमः८६। एवमेव क्रमेणैव नमस्कारैः स्वयंभुवः। लोकवंद्यो व्रजेत्स्वर्गं तस्मान्नित्यं समाचरेत्८७। लिंगरूपस्य देवस्य यो धनं हरते नरः। स च रौरवमासाद्य हरणात्कीटतां व्रजेत्८८। दातुः पूजां च लिंगार्थे हरेश्चाप्याददाति यः। कुलकोटिसहस्रेण नरकान्न निवर्तते८९। जलपुष्पादिदीपार्थे वसु चान्यद्गृहीतवान्। पश्चान्न दीयते लोभादक्षयं नरकं व्रजेत्९०। दासीं हृत्वा तु लिंगस्य नरकान्न निवर्तते। कामार्तो मातरं गच्छेन्न गच्छेच्छिवचेटिकाम्९१। शिवदासीं ततो गत्वा शिवस्व हरणे तथा। भक्षणादन्नपानानान्नरो दुर्गतिमाप्नुयात्९२। अतो देवलविप्रो यो नरकान्न निवर्तते। तस्माद्वेश्याजनानां च दौष्ट्यमेव हितं भवेत्९३। अतस्तु गणिकां स्पृष्ट्वा नरः स्नानाद्विशुध्यति। मलिनां दुर्गतिं याति बहुपूरुषसंश्रयात्९४। वेश्या तपस्विनी या च देवार्चनरता सदा। पतिव्रतपरा शुद्धा स्वर्गं चाक्षयमश्नुते९५। गणिकां मातृवद्यस्तु सदासन्नां प्रपश्यति। देववत्सुरलोकेषु निखिलं भोगमश्नुते९६। सुरासुरनराणां च वंदनीयो यथा हरिः। तथार्होयं सर्वलोके सर्वभूतैकपावनः९७। देवदासः सदा यस्तु देवकृत्येषु लोलुपः। स च गच्छति लोकेशो देवलोके महीयते९८। एतेषामेव लिंगानि कारयित्वा च मंडपम्। शक्त्या यं लभते नाकं कालस्य निश्चयं शृणु९९। हायनैकं तृणेनैव शरकांडेन तच्छतम्। अयुतं त्वन्यकाष्ठेन लक्षं खादिरदारुणा१०० 1.59.100। कोटिकोटि च पाषाणैः सुदृढैर्यत्नसंयुतैः। तस्मात्सर्वप्रयत्नेन मंडपं कारयेद्बुधः१०१। यावत्कालं वसेत्स्वर्गे नरो मंडपकारकः। तावत्कालं च हरणे नरो दुर्गतिमाप्नुयात्१०२। जनानां निचये रम्ये वस्तूनां क्रयविक्रये। आश्रये चाध्वगानां च नदीनद समागमे१०३। देवानां मंडपं कृत्वा यत्फलं लभते नरः। तत्फलं समवाप्नोति द्विगुणं विप्रमंदिरे१०४। अनाथस्य च दीनस्य श्रोत्रियस्य विशेषतः। कारयित्वा गृहं रम्यं नरः स्वर्गान्न हीयते१०५। य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम्। अक्षयं लभते स्वर्गं प्रासादादेः फलं लभेत्१०६। धनिनां चेश्वराणां च तथा पुण्यवतां पुनः। पाठयित्वा पठित्वा तु नरः स्वर्गान्न हीयते१०७। देवानां दासदासीनां सदा देवालयेषु च। पठेद्यस्तु सदा विप्रो मोक्षमार्गं स गच्छति१०८। नृपाणामीश्वराणां च धनिनां गुणिनां पुरः। पठित्वा मोक्षमाप्नोति श्रवणात्तत्फलं लभेत्१०९। द्विजा ऊचुः- सामान्येकः परः पुण्यो मर्त्यलोके द्विजोत्तम। सुलभो मर्त्यपूज्यस्तु मुनीनां च तपस्विनाम्११०। चातुर्वर्ण्याश्रमाणां च पापपुण्यवतां नृणाम्। गुणागुणवतां चैव वर्णावर्णवतां तथा१११। व्यास उवाच- सर्वेषामेव भूतानां रुद्राक्षेण युतो वरः। दर्शनाद्यस्य लोकानां पापराशिः प्रलीयते११२। स्पर्शनाद्दिवमश्नाति धाराणाद्रौद्रतां व्रजेत्। शिरस्युरसि बाहौ च रुद्राक्षं धारयेत्तु यः११३। स चेशानसमो लोके मखे सर्वत्र गोचरः। यत्र तिष्ठत्यसौ विप्रस्स देशः पुण्यवान्भवेत्११४। तं दृष्ट्वाप्यथवा स्पृष्ट्वा नरः पूयेत कल्मषात्। यज्जप्यं तर्पणं दानं स्नानमर्चा प्रदक्षिणम्११५। यत्किंचित्कुरुते पुण्यं निखिलं तदनंतकम्। तीर्थानां च महत्तीर्थं रुद्राक्षस्य फलं द्विजाः११६। अस्यैव धारणाद्देही पापात्पूतोऽति पुण्यभाक्। गृहीत्वा चाक्षमालां च ब्रह्मग्रंथियुतां शिवाम्११७। यज्जप्तं च कृतं दानं स्तोत्रं मंत्रं सुरार्चनम्। सर्वं चाक्षयतामेति पापं च क्षयमाव्रजेत्११८। मालाया लक्षणं ब्रूमः श्रूयतां द्विजसत्तमाः। तस्यास्तु लक्षणं ज्ञात्वा शैवमार्गं प्रलप्स्यथ११९ तु. वराहपुराणम् [https://sa.wikisource.org/s/18ga १२८.५४](गणान्तिका)। निर्योनिकीटविद्धं च भग्नलिगं यथाक्रमम्। अन्योन्यं बीजलग्नं च मालायां परिवर्जयेत्१२०। स्वयं च ग्रथिता या च श्लथान्योन्य प्रसज्जिता। शूद्रादिग्रथिताऽशुद्धा दूरात्तां परिवर्जयेत्१२१। मध्यमालग्नकं बीजं जप्तव्यं च यथाक्रमम्। हस्तसंभ्रमणेनैव मेर्वामर्शं पुनः पुनः१२२। संख्यातं यज्जपेन्मंत्रमसंख्यातं च निष्फलम्। सर्वेषामेव देवानां जपेन्मंत्रं स्वमालया१२३। प्रयतः सकले तीर्थे कोटिकोटिगुणं भवेत्। शुद्धायामेव भूम्यां तु मेध्यके वृक्षमूलके१२४। गोष्ठे चतुष्पथागारे विष्णोर्मंत्रं शिवस्य च। गणपतेश्च सूरस्य लिंगेनंतफलं लभेत्१२५। शून्यागारे शवस्याग्रे श्मशाने च चतुष्पथे। देवीमंत्रं जपेद्यस्तु सद्यस्सिध्यति साधकः१२६। यावच्चावैदिकं मंत्रं पौराणं चागमोद्भवम्। सर्वं रुद्राक्षमालायामीप्सितेष्टार्थदायकम्१२७। रुद्राक्षस्रवजं शुद्धं जलं शिरसि धारयेत्। सर्वस्मात्कल्मषात्पूतः पुण्यं भवति चाक्षयम्१२८। रुद्राक्षस्य च प्रत्येकं बीजं प्रत्येक निर्जरं। धारयेद्यस्तनौ मर्त्यः सुराणां सत्तमो भवेत्१२९। द्विजा ऊचुः- रुद्राक्षस्तु कुतो जातः कुतो वा मेध्यतां गतः। किमर्थं स्थावरो भूमौ केनैव च प्रचारितः१३०। व्यास उवाच- पुरा कृतयुगे विप्रास्त्रिपुरो नाम दानवः। सुराणां च वधं कृत्वा अंतरिक्षपुरे हि सः१३१। प्रणाशे सर्वलोकानां स्थिरो ब्रह्मवरेण च। शुश्राव शंकरो भीमं देवैरीशो निवेदितम्१३२। ततोऽजगवमासज्य बाणमंतकसन्निभम्। धृत्वा तं च जघानाथ दृष्टं दिव्येन चक्षुषा१३३। स पपात महीपृष्ठे महोल्केव च्युतो दिवः। घटनव्याकुलाद्रुद्रात्पतिताः स्वेदबिंदवः१३४। तत्राश्रुबिंदुतो जातो महारुद्राक्षकः क्षितौ। अस्यैव च फलं जीवा न जानंत्यतिगुह्यतः१३५। ततः कैलासशिखरे देवदेवं महेश्वरम्। प्रणम्य शिरसा भूमौ स्कंदो वचनमब्रवीत्१३६। रुद्राक्षस्य फलं नाथ ज्ञातुमिच्छामि तत्त्वतः। जप्येथ धारणे चैव दर्शने स्पर्शनेपि वा१३७। ईश्वर उवाच-। लक्षं तु दर्शनात्पुण्यं कोटिर्वै स्पर्शनेन च। दशकोटिफलं पुण्यं धारणाल्लभते नरः१३८। लक्षकोटिसहस्राणि लक्षकोटिशतानि च। जप्त्वास्य लभते पुण्यं नात्र कार्या विचारणा१३९। उच्छिष्टो वा विकर्मस्थो युक्तो वा सर्वपातकैः। मुच्यते सर्वपापेभ्यो रुद्राक्षधारणेन वै१४०। कंठे रुद्राक्षमादाय श्वापदो म्रियते यदि। सोपि रुद्रत्वमाप्नोति किं पुनर्मानुषादयः१४१। ध्यानधारणहीनोपि रुद्राक्षं यदि धारयेत्। सर्वपापविनिर्मुक्तः स याति परमां गतिम्१४२। कार्तिकेय उवाच-। एकवक्त्रं द्वित्रिचतुःपंचषड्वक्त्रमेव च। सप्ताष्टनववक्त्रं च दशैकादशवक्त्रकम्१४३। रुद्राक्षं द्वादशास्यं च त्रयोदशमुखं तथा। चतुर्दशास्यसंयुक्तं स्वयमुक्तं च शंकरम्१४४। तेषां च तन्मुखानां च देवताः काश्च तद्वद। गुणो वा कीदृशस्तेषां दोषो वा जगदीश्वर१४५। यदि मेनुग्रहोवास्ति कथयस्व यथार्थतः। ईश्वर उवाच-। एकवक्त्रः शिवः साक्षाद्ब्रह्महत्यां व्यपोहति१४६। तस्मात्तु धारयेद्देहे सर्वपापक्षयाय च। शिवलोकं स गच्छेच्च शिवेन सह मोदते१४७। महतापुण्ययोगेन हरानुग्रहकारणात्। एकवक्त्रं लभेन्मर्त्यो कैलासं च षडानन१४८। देवदेवो द्विवक्त्रं च यस्तु धारयते नरः। सर्वपापक्षयं याति यद्गुह्यंगोवधादिकम्१४९। स्वर्गं चाक्षयमाप्नोति द्विवक्त्रधारणात्ततः। त्रिवक्त्रमनलस्साक्षाद्यस्यदेहे प्रतिष्ठति१५० 1.59.150। तस्य जन्मार्जितं पापं दहत्यग्निरिवेंधनम्। स्त्रीहत्या ब्रह्महत्याभ्यां बहूनां चैव हत्यया१५१। यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात्। यत्फलं वह्निपूजायामग्निकार्ये घृताहुतौ१५२। तत्फलं लभते धीरः स्वर्गं चानंतमश्नुते। त्रिवक्त्रं धारयेद्यस्तु स च ब्रह्मसमो भुवि१५३। निचितं दुष्कृतं सर्वं दहेज्जन्मनि जन्मनि। न चोदरे भवेद्रोगो न चैवापटुतां व्रजेत्१५४। पराजयं न लभते नाग्निना दह्यते गृहम्। एतान्यन्यानि सर्वाणि वज्रादेश्च निवारणम्१५५। नाशुभं विद्यते किंचित्त्रिवक्त्रस्य तु धारणात्। चतुर्वक्त्रः स्वयं ब्रह्मा यस्य देहे प्रतिष्ठति१५६। स भवेत्सर्वशास्त्रज्ञो द्विजो वेदविदां वरः। सर्वधर्मार्थतत्त्वज्ञः स्मार्तः पौराणिको भवेत्१५७। यत्पापं नरहत्यायां बहुसत्त्वेषु वेश्मसु। तत्सर्वं दहते शीघ्रं चतुर्वक्त्रस्य धारणात्१५८। महेशस्तुष्यते नित्यं भूतानामधिपो भवेत्। सद्योजातस्तथेशानस्तत्पुरुषोऽघोर एव च१५९। वामदेव इमे देवा वक्त्रैः पंचभिराश्रिताः। अतः सर्वत्र भूयिष्ठाः पंचवक्त्रो धरातले१६०। रुद्रस्यात्मजरूपोयं तस्मात्तं धारयेद्बुधः। कल्पकोटिसहस्राणि कल्पकोटिशतानि च१६१। तावत्कालं शिवस्याग्रे पूजनीयः सुरासुरैः। सार्वभौमो भवेद्भूमौ शर्वतेजाः शिवालये१६२। तस्मात्सर्वप्रयत्नेन पंचवक्त्रं तु धारयेत्। षड्वक्त्रं कार्तिकेयं तु धारयन्दक्षिणे भुजे१६३। ब्रह्महत्यादिभिः पापैर्मुच्यते नात्र संशयः। स्कंदस्य सदृशः शूरः कल्पांते समुपस्थिते१६४। नात्र पराजयं चैति गुणानामाकरो भुवि। कुमारत्वमवाप्नोति यथा गौरीशनंदनः१६५। ब्राह्मणो भूपपूज्यश्च क्षत्रियो लभते जयम्। वैश्याः शूद्रादयो वर्णाः सदैश्वर्यप्रपूरिताः। तस्यैव वरदा गौरी मातेव सुलभा भवेत्१६६। ततो भुजबलादेव विश्वतेजा भवेन्नरः। वाग्मी धीरस्सभायां च नृपवेश्मनि संसदि१६७। न च कातरतामेति नैव भंगो भवेद्ध्रुवम्१६८। एतान्यन्यानि सर्वाणि षड्वक्त्रस्यैव धारणात्। सप्तवक्त्रो महासेनस्त्वनंतो नाम नागराट्१६९। अस्य प्रत्येक वक्त्रे तु प्रतिनागा व्यवस्थिताः। अनंतः कर्कटश्चैव पुंडरीकोथ तक्षकः१७०। विषोल्बणश्च कारीषः शंखचूडश्च सप्तमः। एते नागा महावीर्याः सप्तवक्त्रे व्यवस्थिताः१७१। अस्य धारणमात्रे तु विषं न क्रमते तनौ। हरश्च परमप्रीतो भवेन्नागेश्वरे यथा१७२। प्रीत्यास्या सर्वपापानि क्षयं यांति दिनेदिने। ब्रह्महत्या सुरापानं स्तेयादि गुरुतल्पजम्१७३। यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात्। देवस्य सदृशं भोज्यं त्रैलोक्ये निश्चितं लभेत्१७४। अष्टवक्त्रो महासेनः साक्षाद्देवो विनायकः। अस्यैव धारणादेव यत्पुण्यं तच्छृणुष्व मे१७५। जन्मजन्म न मूर्खः स्यान्नातुरो न च नष्टधीः। अविघ्नं सर्वकार्येषु तस्यैव सततं भवेत्१७६। नैपुण्यं लिपिकार्येषु महाकार्येषु कौशलम्। सर्वारंभादिकार्येषु क्षमंतस्य दिने दिने१७७। अर्धकूटं तुलाकूटं सर्वकूटं तथैव च। शिश्नोदरकरेणैव संस्पृशेद्वा गुरुस्त्रियम्१७८। एवमादीनि सर्वाणि हंति पापानि सर्वथा। अक्षयं त्रिदिवं भुक्त्वा मुक्तो याति परां गतिम्१७९। गुणान्येतानि सर्वाणि अष्टवक्त्रस्य धारणात्। नवास्यं भैरवं प्रोक्तं धारयेद्यस्तु बाहुतः१८०। कपिलं मुक्तिदं धृत्वा ममतुल्य बलो भवेत्। लक्षकोटिसहस्राणि ब्रह्महत्याः करोति यः१८१। ताः सर्वा दहते शीघ्रं नववक्त्रस्य धारणात्। सुरलोके सदा देवैः पूजितो मघवान्यथा१८२। हरवद्वरवेश्मस्थो गणेशो नात्र संशयः। पन्नगाश्च विनश्यंति दशवक्त्रस्य धारणात्१८३। वक्त्रे चैकादशे वत्स रुद्राश्चैकादश स्मृताः। शिखायां धारयेन्नित्यं तस्य पुण्यफलं शृणु१८४। अश्वमेधसहस्राणि यज्ञकोटिशतानि च। गवां शतसहस्रस्य सम्यग्दत्तस्य यत्फलम्१८५। तत्फलं शीघ्रमाप्नोति वक्त्रैकादश धारणात्। हरस्य सदृशो लोके पुनर्जन्म न विद्यते१८६। रुद्राक्षं द्वादशास्यं यः कंठदेशे तु धारयेत्। आदित्यस्तुष्यते नित्यं द्वादशास्ये व्यवस्थितः१८७। गोमेधं नरमेधं च कृत्वा यत्फलमश्नुते। तत्फलं शीघ्रमाप्नोति वज्रादेश्च निवारणम्१८८। नैव वह्नेर्भयं चैव न च व्याधिः प्रवर्तते। अर्थलाभं सुखं भुंक्त ईश्वरो न दरिद्रता१८९। हस्त्यश्वनरमार्जार मूषकाञ्छशकांस्तथा। व्यालदंष्ट्रि सृगालादीन्हत्वा व्याघातयत्यपि१९०। मुच्यते नात्र संदेहो वक्त्रद्वादश धारणात्। वक्त्र त्रयोदशो रुद्रो रुद्राक्षः प्राप्यते यदि१९१। शंतमः स तु विज्ञेयः सर्वकामफलप्रदः। सुधारसायनं चैव धातुवादश्च पादुका१९२। सिध्यंति तस्य वै सर्वे भाग्ययुक्तस्य षण्मुख। मातृपितृ स्वसृ भ्रातृ गुरून्वाथ निहत्य च१९३। मुच्यते सर्वपापेभ्यो त्रयोदशास्य धारणात्। अक्षयं लभते स्वर्गं यथा देवो महेश्वरः१९४। चतुर्दशमुखं वत्स रुद्राक्षं यदि धारयेत्। सततं मूर्ध्नि बाहौ वा शक्तिपिंडं शिवस्य च१९५। किं पुनर्बहुनोक्तेन वर्णितेन पुनः पुनः। पूज्यते सततं देवैः प्राप्यते पुण्यगौरवात्१९६। कार्तिकेय उवाच-। भगवन्श्रोतुमिच्छामि वक्त्रे वक्त्रे यथाविधि। न्यसनं केन मंत्रेण धारणं वा कथं वद१९७। ईश्वर उवाच-। शृणु षण्मुख तत्त्वेन वक्त्रे वक्त्रे यथाविधि। अमंत्रोच्चारणादेव गुणा ह्येते प्रकीर्तिताः१९८। यः पुनर्मंत्रसंयुक्तं धारयेद्भुवि मानवः। गुणास्तस्य महत्त्वं च कथितुं नैव शक्यते१९९। 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 नान्यथा२०० 1.59.200। सर्वेषामपि वक्त्राणां धारणे मत्समो भवेत्। तस्मात्सर्वप्रयत्नेन रुद्राक्षं पुत्र धारय२०१। धारयित्वा तु रुद्राक्षं म्रियते यः क्षितौ नरः। स याति मत्पुरं रम्यं सर्वदेवैः प्रपूजितः२०२। मरुदेशे पुरा वत्स वाणिज्याय किल स्थले। गच्छन्वणिक्सुतस्तात तरौ प्रेता प्रपीडितः२०३। नरीनर्तिततः प्रेता द्विजेन परमैक्षि च। का त्वं नृत्यसि दीनासि संवृता जीर्णवाससा२०४। अथ सा च द्विजं प्राह देवदूतान्मया श्रुतम्। अस्य चारु नरस्यैव वज्रपातेन सांप्रतम्२०५। निश्चितं निधनं विप्र मद्भर्त्ता तु भविष्यति। एतस्मिन्नंतरे नाकाद्वज्रं तस्यशिरोपरि२०६। अपतत्स पपातोर्व्यां रुद्राक्षस्यार्धखंडके। ततो मम पुरात्पुत्र विमानं चापतद्द्रुतम्२०७। समारुह्य ततः श्रीमांस्तत्र तिष्ठति संचिरम्। ममांशकं समासाद्य ईश्वरः कौ धनी भवेत्२०८। एवं रुद्राक्षखंडे च मृतस्य सुगतिः सुत। ज्ञानेन धारिणः पुंसः फलं वक्तुं न शक्नुमः२०९। स शैवो वा भवेच्छाक्तो गाणपत्योथ सौरकः। यो दधाति मृतो मालामेकं रुद्राक्षकं तु वा२१०। यः पठेत्पाठयेद्वापि श्रावयेच्छृणुतेपि वा। सर्वपापात्प्रमुक्तात्मा सुखं स्वर्गं लभेत्क्रमात्२११।

vyāsa uvāca- ataḥ paraṃ pravakṣyāmi kīrttidharmaṃ paraṃ śubham| setubaṃdhaphalaṃ puṇyaṃ brahmaṇā bhāṣitaṃ yathā1| kāṃtāre dustare paṃke puruśaṃkusamākulaṃ| āliṃ kṛtvā bhavetpūto devatvaṃ yāti mānavaḥ2| vitastau tu labhetsvargaṃ divyaṃ varṣaśataṃ samam| evaṃ saṃkhyāvidhānena naraḥ svargānna hīyate3| kadācitpaṃkayogācca svargādbhuvi vijāyate| tadā bhaṭṭārakaḥ śrīmānrogaśokavivarjitaḥ4| paṃkādau saṃkramāṃścaiva kṛtvā svargānna hīyate| sarvapāpaṃ kṣayaṃ tasya saṃprayāti dinedine5| tathālisaṃkramāṇāṃ ca phalaṃ tulyaṃ prakīrtitam| dhanaprāṇāvyayenaiva dhīmatā kriyate sadā6| śrūyatāṃ yatpurāvṛttamākhyānaṃ vṛddhasaṃmataṃ| kaściccoro mahābhīṣme steyakarmaṇi codyataḥ7| kāṃtāre gośiraḥ sthāpya krāṃtvā steyaṃ gato hyasau| dhanāpaharaṇaṃ kṛtvā gṛhasthasya ca tena hi8| gataḥ svamaṃdiraṃ tatra janā gacchaṃti vartmani| sarveṣāmekapādasya sukhaṃ bhavati niścitaṃ9| ekapāde hrade durge tārakaṃ gośiraḥ param| cāṃdrāyaṇaṃ ca tattasya kāṃtāre saṃsthitaṃ śiraḥ10| tataścorasya nidhane citraguptapraṇītake| dharmasya phalamātraṃ tu etasya ca na vidyate11| na daivaṃ paitṛkaṃ kāryaṃ tīrthaṃ snānaṃ dvijārcanaṃ| dānaṃ gurujane mānaṃ jñānaṃ parahitaṃ śubham12| manasā na kṛtaṃ tena kriyayā ca kathaṃ punaḥ| kṛtaṃ sāhasikaṃ steyaṃ paradārābhimarśanam13| bhūtamithyāpavādaṃ ca sādhuniṃdā paraṃ tathā| evaṃ śatasahasraṃ tu tathā goharaṇaṃ kṛtam14| tatrāha dharmarājastu kālānalasamaprabhaḥ| nayatainaṃ phalaṃ śūrā durgatiṃ cāpunarbhavam15| etasminnaṃtare'vocaccitraguptonukaṃpakaḥ| astyasya gośiraḥ puṇyaṃ kicinnātha kṣamādhunā16| nṛpo dvādaśavārṣikyaṃ labhetpuṇyodayaṃ kṣitau| tathāha dharmarājastaṃ gaccha martyaṃ durātmaka17| akaṃṭakaṃ ca rājyaṃ ca bhuṃkṣva dvādaśavatsaram| yaddhṛtaṃ gośiro mārge muktastasyaiva kāraṇāt18| punaratra samāgamya saṃgaṃtā cāpunarbhavam| tataḥ kṛtāṃjalirdevamuvāca duḥkhapīḍitaḥ19| dharmarājānukaṃpā ca mayyevaṃ pāpakāriṇi| kuru nātha tvanāthe ca jānāmi prītipūrvakam20| dharmarājastu taṃ cāha bāḍhamevamito vraja| smariṣyasi svavṛttāṃtaṃ matprasādātsuduḥkhitaḥ21| etasminnaṃtare caiva mocitaḥ kiṃkareṇa hi| tasya janmābhavatkau ca durvidhe cātivāṇike22| ājanmavividhaṃ duḥkhaṃ bhuktaṃ pūrvavikarmataḥ| bhuktvā kleśaṃ mahāṃtaṃ ca ekaviṃśatihāyanam23| tasminrāṣṭre mṛto bhūpaḥ svakarmaparipīḍitaḥ| etasminnaṃtare'mātyaiḥ samālokya sumaṃtribhiḥ24| aneka parimarśaistu pṛthivyāṃ bhramaṇaṃ kṛtam| tamāvṛṇvaṃśca te sadyaḥ sarveṣāṃ purato dṛḍham25| tato rājyābhiṣekaśca kṛtastaistu vimatsaraiḥ| sa ca rājyaṃ ca saṃśritya dharmarājavareṇa ca26| akarodālikaṃ karma śilābaddhaṃ ca mṛṇmayam| saṃkramaṃ jaladurge ca taraṇiṃ ca tathāpare27| vāpīkūpataṭākāni prapārāma mahīruhaṃ| kṛtavānvividhaṃ yajñaṃ dānapuṇyamataḥ param28| smaraṃśca pūrvakarmmāṇi sarvapāpakṣayāya vai| kṛtaṃ bahuvidhaṃ dharmaṃ vratāni vividhāni ca29| surāṇāṃ brāhmaṇānāṃ ca gurūṇāṃ caiva tarpaṇāt| pāpātpūto yayau gehaṃ dharmarājasya dhīmataḥ30| sayānasthaṃ tato dṛṣṭvā krodharaktekṣaṇo'bhavat| sa ca taṃ prāṃjaliṃ prāha bho dharma kuru tāraṇam31| citragupto'bravīdvākyaṃ dharmarājasamīpataḥ| karmaṇā manasā pūto viṣṇulokaṃ sa gacchatu32| sa tacchrutvā punaścāha tasya vijñāya kāraṇam| smitaḥ prītyā prasannātmā gaccha gacchācyutālayam33| vimānaṃ suralokācca svāgataṃ varṇakarburam| samāruhya gataḥ svargaṃ punarāvṛttidurlabham34| tasmātkiṣkupramāṇaṃ hi dattaṃ yenālikaṃ purā| sa tu rājyānvayaṃ svargaṃ mahāṃtaṃ cānugacchati35| tathaiva gopracāraṃ tu datvā svargānna hīyate| yā gatirgopradasyaiva dhruvaṃ tasya bhaviṣyati36| vyāmaikaṃ gopracāraṃ tu muktaṃ yena sudhīmatā| tasya svargaṃ bhavediṣṭaṃ kimanyaiḥ purubhāṣitaiḥ37| gopracāraṃ yathāśakti yo vai tyajati hetunā| dinedine brahmabhojyaṃ puṇyaṃ tasya śatādhikam38| tasmādgavāṃ pracāraṃ tu muktvā svargānna hīyate| yaśchinatti drumaṃ puṇyaṃ gopracāraṃ chinatyapi39| tasyaikaviṃśapuruṣāḥ pacyaṃte rauraveṣu ca| gocāraghnaṃ grāmagopaḥ śakto jñātvā tu daṇḍayet40| chettāraṃ dharmavṛkṣāṇāṃ viśeṣādgopracāragham| tasya daṃḍe sukhaṃ tasya tasmāttaṃ daṃḍayettu saḥ41| prāsādaṃ kurute yastu viṣṇuliṃgasya mānavaḥ| trikāṃḍaṃ paṃcakāḍaṃ ca suśobhaṃ sughaṭānvitam42| ito'dhikaṃ tu yo dadyānmṛnmayaṃ vā dṛṣanmayam| vasuvṛttisupūrṇaṃ ca suramyaṃ divyabhūtalam43| pratiṣṭhākarmasaṃpannaṃ kiṅkarādibhirāvṛtam| suliṃgamiṣṭadevasya viṣṇoreva viśeṣataḥ44| kṛtvā ca viṣṇusāyujyaṃ samāpnoti narottamaḥ| tathaiva pratimāṃ kṛtvā hareranyatarasya ca45| kṛtvā devakulaṃ ramyaṃ yatphalaṃ labhate naraḥ| na tanmakhasahasraistu dānairbhuvi vratādibhiḥ46| kalpakoṭisahasrāṇi kalpakoṭiśatāni ca| prāsāde ratnasaṃyukte saṃpūrṇadravyasaṃkule47| sa vasetkāmage yāne sarvalokamanohare| svargāccyuto bhavedrājā sārvabhaumo guṇairvaśī48| śivaliṃge tu prāsādaṃ kārayitvā svaśaktitaḥ| yaduktaṃ viṣṇuliṃge tu tajjñeyaṃ śivaveśmani49| bhuṃkte bhogaṃ mahābhāgo manaḥśarmakaraṃ param| rāmābhirāmasaṃpūrṇaṃ sarvataḥ sukhadaṃ divi50 1.59.50| urvyāmakṣayabhogyāni nṛpo vātha mahādhanī| harasya pratimāṃ yaśca kṛtvā devagṛhe naraḥ51| suliṃgāṃ vā surūpāṃ vā kalpakoṭiṃ vaseddivi| svargādbhraṣṭo bhavedrājā dhanī pūjyatamopi vā52| devīliṃgeṣu sarveṣu kṛtvā devagṛhaṃ naraḥ| suratvaṃ prāpnuyālloke devyāssarvasukhodbhave53| bhṛśamacyutatāmeti sukhameti nirāmayam| ratnasaṃsṛṣṭaprāsāde maṇikarburabhūtale54| rāmāyutaprasaṃbhogye devīsaṃsṛṣṭanirbhaye| nṛtyagītapare ramye sarveṃdriyamanorame55| ratnamarddalatālāḍhye sarvadā strījanerite| nirmale sukhade ramye ratnānāṃ suśubhe gṛhe56| tathaiva pratimāyāśca devyāḥ prāsādamuttamam| niyutaṃ kalpakoṭīnāṃ svarlokameti mānavaḥ57| svargādbhraṣṭo bhavedbhūpo devībhaktiparāyaṇaḥ| evaṃ ca janmasāhasraṃ smara eva bhavedbhuvi58| prāsādaṃ gāṇapatyaṃ ca devyā vā prītimānnaraḥ| kṛtvā suragaṇānāṃ ca pūjito divi jāyate59| tathaiva rājatāmeti bhogyāndevīpure tathā| avighnaṃ sarvakāryeṣu sadaiva gaṇapo yathā60| ājñānaskhalitā tasya surāsuranareṣu ca| tathaiva sauraprāsāde phalameti narottamaḥ61| arogī suprasannātmā kāmadevasamaprabhaḥ| varadaḥ sarvalokeṣu yathā bradhnastathā hi saḥ62| surasya pratimāyāṃ ca gṛhaṃ kṛtvā śilāmayam| kalpakoṭiśataṃ bhuktvā svargamurvīśvaro bhavet63| viṣṇvādi sarvadevānāmarcanaṃ yatpṛthakpṛthak| pratyekaṃ saṃpravakṣyāmi narāṇāṃ hita hetave64| ghṛtapradīpaṃ yo dadyātmāsamekamaharniśam| divyaṃ varṣāyutaṃ svarge pūjito devasattamaiḥ65| ghṛtasnānaṃ tathā liṃge yaḥ kuryādbhuvi mānavaḥ| kalpakoṭisahasrāṇi māsaike labhate naraḥ66| tilatailapradīpasya tathānyasyārddhakaṃ phalam| māsaikaṃ jaladānasya phaleneśvaratāṃ vrajet67| dhūpadānena gaṃdharvaṃ caṃdane dviguṇaṃ bhavet| mṛgamadāgarusatvasya dāne bahuphalaṃ bhavet68| mālāpuṣpapradānena naraḥ syāttridaśeśvaraḥ| śīte tūlapaṭīṃ datvā sarvaduḥkhātpramucyate69| janmajanmasu labhyeta uṣṇe ca śītalāṃ paṭīm| datvā ca naivasīdeta śaktyā vastraṃ dadāti yaḥ70| caturhastapramāṇaṃ ca varṣmaveṣṭaṃ suśobhanam| pidhānaṃ caraṇānāṃ ca datvā svargānna hīyate71| śaktyā svarṇapradānena svarge pūjyo bhavennaraḥ| daśayojanavistīrṇe maṃḍape rūpabhāgbhavet72| suvarṇaṃ ratnasaṃyuktaṃ dattvā daśaguṇaṃ labhet| vajravaiḍūryagārutma māṇikyādīnanarghataḥ73| datvā liṃge vidhānācca brāhmaṇe vā yaśasvini| śatayojanavistīrṇamaṃḍaledhipatirbhavet74| tathaiva bhuvi jātopi sarvalokapraraṃjanaḥ| surabhidravyadānena vāvadūkaśca suṃdaraḥ75| raktāmṛtasukaṃṭhaśca pūgadānānnaro bhavet| varadāsīpradānena naraḥ kalpaṃ vaseddivi76| varadāsī pradānena urvyāṃ jāto dhaneśvaraḥ| tathaiva bhṛtyadānena bahubhṛtyo bhaveddivi77| dharāyāmakṣayāṛddhirjanmajanmasu jāyate| sarvatūryapradānena guṇavānlokasaṃmataḥ78| nṛtyagītādiśāstreṇa gaṃdharvāṇāṃ patirbhavet| dāsīdāsayutaḥ svarge dhanaiḥ strībhirvarairyutaḥ79| tathaiva gopradānena tāvatkālaṃ vaseddivi| liṃge dugdhapradānācca naraḥ kalpaṃ vaseddivi80| dadhnā snānena dviguṇaṃ ghṛtena tu śatādhikam| annaṃ ṣaḍrasasaṃyuktaṃ datvā kṣitipatirbhavet81| tathaiva pāyasaṃ datvā munīnāṃ pravaro bhuvi| haviṣyānnaṃ mudā datvā vedaśāstrārthapāragaḥ82| nirāmiṣapradānācca brahmacārī vratī bhavet| madhudānācca saubhāgyaṃ guḍena lavaṇena ca83| śarkarādibhirlāvaṇyaṃ sarvalokeṣu gīyate| devānāṃ śaṃbhuliṃgānāmarcāṃ kṛtvā vidhānataḥ84| anukrameṇa svargādau lokānāṃ sa patirbhavet| lokānāṃ ca hitārthāya devāstiṣṭhaṃti saṃmukhāḥ85| sakṛtpradakṣiṇāṃ kṛtvā śaṃbhuliṃgeṣu paṃḍitaḥ| divyaṃ varṣaśataṃ pūrṇaṃ svargameti narottamaḥ86| evameva krameṇaiva namaskāraiḥ svayaṃbhuvaḥ| lokavaṃdyo vrajetsvargaṃ tasmānnityaṃ samācaret87| liṃgarūpasya devasya yo dhanaṃ harate naraḥ| sa ca rauravamāsādya haraṇātkīṭatāṃ vrajet88| dātuḥ pūjāṃ ca liṃgārthe hareścāpyādadāti yaḥ| kulakoṭisahasreṇa narakānna nivartate89| jalapuṣpādidīpārthe vasu cānyadgṛhītavān| paścānna dīyate lobhādakṣayaṃ narakaṃ vrajet90| dāsīṃ hṛtvā tu liṃgasya narakānna nivartate| kāmārto mātaraṃ gacchenna gacchecchivaceṭikām91| śivadāsīṃ tato gatvā śivasva haraṇe tathā| bhakṣaṇādannapānānānnaro durgatimāpnuyāt92| ato devalavipro yo narakānna nivartate| tasmādveśyājanānāṃ ca dauṣṭyameva hitaṃ bhavet93| atastu gaṇikāṃ spṛṣṭvā naraḥ snānādviśudhyati| malināṃ durgatiṃ yāti bahupūruṣasaṃśrayāt94| veśyā tapasvinī yā ca devārcanaratā sadā| pativrataparā śuddhā svargaṃ cākṣayamaśnute95| gaṇikāṃ mātṛvadyastu sadāsannāṃ prapaśyati| devavatsuralokeṣu nikhilaṃ bhogamaśnute96| surāsuranarāṇāṃ ca vaṃdanīyo yathā hariḥ| tathārhoyaṃ sarvaloke sarvabhūtaikapāvanaḥ97| devadāsaḥ sadā yastu devakṛtyeṣu lolupaḥ| sa ca gacchati lokeśo devaloke mahīyate98| eteṣāmeva liṃgāni kārayitvā ca maṃḍapam| śaktyā yaṃ labhate nākaṃ kālasya niścayaṃ śṛṇu99| hāyanaikaṃ tṛṇenaiva śarakāṃḍena tacchatam| ayutaṃ tvanyakāṣṭhena lakṣaṃ khādiradāruṇā100 1.59.100| koṭikoṭi ca pāṣāṇaiḥ sudṛḍhairyatnasaṃyutaiḥ| tasmātsarvaprayatnena maṃḍapaṃ kārayedbudhaḥ101| yāvatkālaṃ vasetsvarge naro maṃḍapakārakaḥ| tāvatkālaṃ ca haraṇe naro durgatimāpnuyāt102| janānāṃ nicaye ramye vastūnāṃ krayavikraye| āśraye cādhvagānāṃ ca nadīnada samāgame103| devānāṃ maṃḍapaṃ kṛtvā yatphalaṃ labhate naraḥ| tatphalaṃ samavāpnoti dviguṇaṃ vipramaṃdire104| anāthasya ca dīnasya śrotriyasya viśeṣataḥ| kārayitvā gṛhaṃ ramyaṃ naraḥ svargānna hīyate105| ya idaṃ śṛṇuyānnityaṃ puṇyākhyānamanuttamam| akṣayaṃ labhate svargaṃ prāsādādeḥ phalaṃ labhet106| dhanināṃ ceśvarāṇāṃ ca tathā puṇyavatāṃ punaḥ| pāṭhayitvā paṭhitvā tu naraḥ svargānna hīyate107| devānāṃ dāsadāsīnāṃ sadā devālayeṣu ca| paṭhedyastu sadā vipro mokṣamārgaṃ sa gacchati108| nṛpāṇāmīśvarāṇāṃ ca dhanināṃ guṇināṃ puraḥ| paṭhitvā mokṣamāpnoti śravaṇāttatphalaṃ labhet109| dvijā ūcuḥ- sāmānyekaḥ paraḥ puṇyo martyaloke dvijottama| sulabho martyapūjyastu munīnāṃ ca tapasvinām110| cāturvarṇyāśramāṇāṃ ca pāpapuṇyavatāṃ nṛṇām| guṇāguṇavatāṃ caiva varṇāvarṇavatāṃ tathā111| vyāsa uvāca- sarveṣāmeva bhūtānāṃ rudrākṣeṇa yuto varaḥ| darśanādyasya lokānāṃ pāparāśiḥ pralīyate112| sparśanāddivamaśnāti dhārāṇādraudratāṃ vrajet| śirasyurasi bāhau ca rudrākṣaṃ dhārayettu yaḥ113| sa ceśānasamo loke makhe sarvatra gocaraḥ| yatra tiṣṭhatyasau viprassa deśaḥ puṇyavānbhavet114| taṃ dṛṣṭvāpyathavā spṛṣṭvā naraḥ pūyeta kalmaṣāt| yajjapyaṃ tarpaṇaṃ dānaṃ snānamarcā pradakṣiṇam115| yatkiṃcitkurute puṇyaṃ nikhilaṃ tadanaṃtakam| tīrthānāṃ ca mahattīrthaṃ rudrākṣasya phalaṃ dvijāḥ116| asyaiva dhāraṇāddehī pāpātpūto'ti puṇyabhāk| gṛhītvā cākṣamālāṃ ca brahmagraṃthiyutāṃ śivām117| yajjaptaṃ ca kṛtaṃ dānaṃ stotraṃ maṃtraṃ surārcanam| sarvaṃ cākṣayatāmeti pāpaṃ ca kṣayamāvrajet118| mālāyā lakṣaṇaṃ brūmaḥ śrūyatāṃ dvijasattamāḥ| tasyāstu lakṣaṇaṃ jñātvā śaivamārgaṃ pralapsyatha119 tu. varāhapurāṇam [https://sa.wikisource.org/s/18ga 128.54](gaṇāntikā)| niryonikīṭaviddhaṃ ca bhagnaligaṃ yathākramam| anyonyaṃ bījalagnaṃ ca mālāyāṃ parivarjayet120| svayaṃ ca grathitā yā ca ślathānyonya prasajjitā| śūdrādigrathitā'śuddhā dūrāttāṃ parivarjayet121| madhyamālagnakaṃ bījaṃ japtavyaṃ ca yathākramam| hastasaṃbhramaṇenaiva mervāmarśaṃ punaḥ punaḥ122| saṃkhyātaṃ yajjapenmaṃtramasaṃkhyātaṃ ca niṣphalam| sarveṣāmeva devānāṃ japenmaṃtraṃ svamālayā123| prayataḥ sakale tīrthe koṭikoṭiguṇaṃ bhavet| śuddhāyāmeva bhūmyāṃ tu medhyake vṛkṣamūlake124| goṣṭhe catuṣpathāgāre viṣṇormaṃtraṃ śivasya ca| gaṇapateśca sūrasya liṃgenaṃtaphalaṃ labhet125| śūnyāgāre śavasyāgre śmaśāne ca catuṣpathe| devīmaṃtraṃ japedyastu sadyassidhyati sādhakaḥ126| yāvaccāvaidikaṃ maṃtraṃ paurāṇaṃ cāgamodbhavam| sarvaṃ rudrākṣamālāyāmīpsiteṣṭārthadāyakam127| rudrākṣasravajaṃ śuddhaṃ jalaṃ śirasi dhārayet| sarvasmātkalmaṣātpūtaḥ puṇyaṃ bhavati cākṣayam128| rudrākṣasya ca pratyekaṃ bījaṃ pratyeka nirjaraṃ| dhārayedyastanau martyaḥ surāṇāṃ sattamo bhavet129| dvijā ūcuḥ- rudrākṣastu kuto jātaḥ kuto vā medhyatāṃ gataḥ| kimarthaṃ sthāvaro bhūmau kenaiva ca pracāritaḥ130| vyāsa uvāca- purā kṛtayuge viprāstripuro nāma dānavaḥ| surāṇāṃ ca vadhaṃ kṛtvā aṃtarikṣapure hi saḥ131| praṇāśe sarvalokānāṃ sthiro brahmavareṇa ca| śuśrāva śaṃkaro bhīmaṃ devairīśo niveditam132| tato'jagavamāsajya bāṇamaṃtakasannibham| dhṛtvā taṃ ca jaghānātha dṛṣṭaṃ divyena cakṣuṣā133| sa papāta mahīpṛṣṭhe maholkeva cyuto divaḥ| ghaṭanavyākulādrudrātpatitāḥ svedabiṃdavaḥ134| tatrāśrubiṃduto jāto mahārudrākṣakaḥ kṣitau| asyaiva ca phalaṃ jīvā na jānaṃtyatiguhyataḥ135| tataḥ kailāsaśikhare devadevaṃ maheśvaram| praṇamya śirasā bhūmau skaṃdo vacanamabravīt136| rudrākṣasya phalaṃ nātha jñātumicchāmi tattvataḥ| japyetha dhāraṇe caiva darśane sparśanepi vā137| īśvara uvāca-| lakṣaṃ tu darśanātpuṇyaṃ koṭirvai sparśanena ca| daśakoṭiphalaṃ puṇyaṃ dhāraṇāllabhate naraḥ138| lakṣakoṭisahasrāṇi lakṣakoṭiśatāni ca| japtvāsya labhate puṇyaṃ nātra kāryā vicāraṇā139| ucchiṣṭo vā vikarmastho yukto vā sarvapātakaiḥ| mucyate sarvapāpebhyo rudrākṣadhāraṇena vai140| kaṃṭhe rudrākṣamādāya śvāpado mriyate yadi| sopi rudratvamāpnoti kiṃ punarmānuṣādayaḥ141| dhyānadhāraṇahīnopi rudrākṣaṃ yadi dhārayet| sarvapāpavinirmuktaḥ sa yāti paramāṃ gatim142| kārtikeya uvāca-| ekavaktraṃ dvitricatuḥpaṃcaṣaḍvaktrameva ca| saptāṣṭanavavaktraṃ ca daśaikādaśavaktrakam143| rudrākṣaṃ dvādaśāsyaṃ ca trayodaśamukhaṃ tathā| caturdaśāsyasaṃyuktaṃ svayamuktaṃ ca śaṃkaram144| teṣāṃ ca tanmukhānāṃ ca devatāḥ kāśca tadvada| guṇo vā kīdṛśasteṣāṃ doṣo vā jagadīśvara145| yadi menugrahovāsti kathayasva yathārthataḥ| īśvara uvāca-| ekavaktraḥ śivaḥ sākṣādbrahmahatyāṃ vyapohati146| tasmāttu dhārayeddehe sarvapāpakṣayāya ca| śivalokaṃ sa gacchecca śivena saha modate147| mahatāpuṇyayogena harānugrahakāraṇāt| ekavaktraṃ labhenmartyo kailāsaṃ ca ṣaḍānana148| devadevo dvivaktraṃ ca yastu dhārayate naraḥ| sarvapāpakṣayaṃ yāti yadguhyaṃgovadhādikam149| svargaṃ cākṣayamāpnoti dvivaktradhāraṇāttataḥ| trivaktramanalassākṣādyasyadehe pratiṣṭhati150 1.59.150| tasya janmārjitaṃ pāpaṃ dahatyagniriveṃdhanam| strīhatyā brahmahatyābhyāṃ bahūnāṃ caiva hatyayā151| yatpāpaṃ labhate martyaḥ sarvaṃ naśyati tatkṣaṇāt| yatphalaṃ vahnipūjāyāmagnikārye ghṛtāhutau152| tatphalaṃ labhate dhīraḥ svargaṃ cānaṃtamaśnute| trivaktraṃ dhārayedyastu sa ca brahmasamo bhuvi153| nicitaṃ duṣkṛtaṃ sarvaṃ dahejjanmani janmani| na codare bhavedrogo na caivāpaṭutāṃ vrajet154| parājayaṃ na labhate nāgninā dahyate gṛham| etānyanyāni sarvāṇi vajrādeśca nivāraṇam155| nāśubhaṃ vidyate kiṃcittrivaktrasya tu dhāraṇāt| caturvaktraḥ svayaṃ brahmā yasya dehe pratiṣṭhati156| sa bhavetsarvaśāstrajño dvijo vedavidāṃ varaḥ| sarvadharmārthatattvajñaḥ smārtaḥ paurāṇiko bhavet157| yatpāpaṃ narahatyāyāṃ bahusattveṣu veśmasu| tatsarvaṃ dahate śīghraṃ caturvaktrasya dhāraṇāt158| maheśastuṣyate nityaṃ bhūtānāmadhipo bhavet| sadyojātastatheśānastatpuruṣo'ghora eva ca159| vāmadeva ime devā vaktraiḥ paṃcabhirāśritāḥ| ataḥ sarvatra bhūyiṣṭhāḥ paṃcavaktro dharātale160| rudrasyātmajarūpoyaṃ tasmāttaṃ dhārayedbudhaḥ| kalpakoṭisahasrāṇi kalpakoṭiśatāni ca161| tāvatkālaṃ śivasyāgre pūjanīyaḥ surāsuraiḥ| sārvabhaumo bhavedbhūmau śarvatejāḥ śivālaye162| tasmātsarvaprayatnena paṃcavaktraṃ tu dhārayet| ṣaḍvaktraṃ kārtikeyaṃ tu dhārayandakṣiṇe bhuje163| brahmahatyādibhiḥ pāpairmucyate nātra saṃśayaḥ| skaṃdasya sadṛśaḥ śūraḥ kalpāṃte samupasthite164| nātra parājayaṃ caiti guṇānāmākaro bhuvi| kumāratvamavāpnoti yathā gaurīśanaṃdanaḥ165| brāhmaṇo bhūpapūjyaśca kṣatriyo labhate jayam| vaiśyāḥ śūdrādayo varṇāḥ sadaiśvaryaprapūritāḥ| tasyaiva varadā gaurī māteva sulabhā bhavet166| tato bhujabalādeva viśvatejā bhavennaraḥ| vāgmī dhīrassabhāyāṃ ca nṛpaveśmani saṃsadi167| na ca kātaratāmeti naiva bhaṃgo bhaveddhruvam168| etānyanyāni sarvāṇi ṣaḍvaktrasyaiva dhāraṇāt| saptavaktro mahāsenastvanaṃto nāma nāgarāṭ169| asya pratyeka vaktre tu pratināgā vyavasthitāḥ| anaṃtaḥ karkaṭaścaiva puṃḍarīkotha takṣakaḥ170| viṣolbaṇaśca kārīṣaḥ śaṃkhacūḍaśca saptamaḥ| ete nāgā mahāvīryāḥ saptavaktre vyavasthitāḥ171| asya dhāraṇamātre tu viṣaṃ na kramate tanau| haraśca paramaprīto bhavennāgeśvare yathā172| prītyāsyā sarvapāpāni kṣayaṃ yāṃti dinedine| brahmahatyā surāpānaṃ steyādi gurutalpajam173| yatpāpaṃ labhate martyaḥ sarvaṃ naśyati tatkṣaṇāt| devasya sadṛśaṃ bhojyaṃ trailokye niścitaṃ labhet174| aṣṭavaktro mahāsenaḥ sākṣāddevo vināyakaḥ| asyaiva dhāraṇādeva yatpuṇyaṃ tacchṛṇuṣva me175| janmajanma na mūrkhaḥ syānnāturo na ca naṣṭadhīḥ| avighnaṃ sarvakāryeṣu tasyaiva satataṃ bhavet176| naipuṇyaṃ lipikāryeṣu mahākāryeṣu kauśalam| sarvāraṃbhādikāryeṣu kṣamaṃtasya dine dine177| ardhakūṭaṃ tulākūṭaṃ sarvakūṭaṃ tathaiva ca| śiśnodarakareṇaiva saṃspṛśedvā gurustriyam178| evamādīni sarvāṇi haṃti pāpāni sarvathā| akṣayaṃ tridivaṃ bhuktvā mukto yāti parāṃ gatim179| guṇānyetāni sarvāṇi aṣṭavaktrasya dhāraṇāt| navāsyaṃ bhairavaṃ proktaṃ dhārayedyastu bāhutaḥ180| kapilaṃ muktidaṃ dhṛtvā mamatulya balo bhavet| lakṣakoṭisahasrāṇi brahmahatyāḥ karoti yaḥ181| tāḥ sarvā dahate śīghraṃ navavaktrasya dhāraṇāt| suraloke sadā devaiḥ pūjito maghavānyathā182| haravadvaraveśmastho gaṇeśo nātra saṃśayaḥ| pannagāśca vinaśyaṃti daśavaktrasya dhāraṇāt183| vaktre caikādaśe vatsa rudrāścaikādaśa smṛtāḥ| śikhāyāṃ dhārayennityaṃ tasya puṇyaphalaṃ śṛṇu184| aśvamedhasahasrāṇi yajñakoṭiśatāni ca| gavāṃ śatasahasrasya samyagdattasya yatphalam185| tatphalaṃ śīghramāpnoti vaktraikādaśa dhāraṇāt| harasya sadṛśo loke punarjanma na vidyate186| rudrākṣaṃ dvādaśāsyaṃ yaḥ kaṃṭhadeśe tu dhārayet| ādityastuṣyate nityaṃ dvādaśāsye vyavasthitaḥ187| gomedhaṃ naramedhaṃ ca kṛtvā yatphalamaśnute| tatphalaṃ śīghramāpnoti vajrādeśca nivāraṇam188| naiva vahnerbhayaṃ caiva na ca vyādhiḥ pravartate| arthalābhaṃ sukhaṃ bhuṃkta īśvaro na daridratā189| hastyaśvanaramārjāra mūṣakāñchaśakāṃstathā| vyāladaṃṣṭri sṛgālādīnhatvā vyāghātayatyapi190| mucyate nātra saṃdeho vaktradvādaśa dhāraṇāt| vaktra trayodaśo rudro rudrākṣaḥ prāpyate yadi191| śaṃtamaḥ sa tu vijñeyaḥ sarvakāmaphalapradaḥ| sudhārasāyanaṃ caiva dhātuvādaśca pādukā192| sidhyaṃti tasya vai sarve bhāgyayuktasya ṣaṇmukha| mātṛpitṛ svasṛ bhrātṛ gurūnvātha nihatya ca193| mucyate sarvapāpebhyo trayodaśāsya dhāraṇāt| akṣayaṃ labhate svargaṃ yathā devo maheśvaraḥ194| caturdaśamukhaṃ vatsa rudrākṣaṃ yadi dhārayet| satataṃ mūrdhni bāhau vā śaktipiṃḍaṃ śivasya ca195| kiṃ punarbahunoktena varṇitena punaḥ punaḥ| pūjyate satataṃ devaiḥ prāpyate puṇyagauravāt196| kārtikeya uvāca-| bhagavanśrotumicchāmi vaktre vaktre yathāvidhi| nyasanaṃ kena maṃtreṇa dhāraṇaṃ vā kathaṃ vada197| īśvara uvāca-| śṛṇu ṣaṇmukha tattvena vaktre vaktre yathāvidhi| amaṃtroccāraṇādeva guṇā hyete prakīrtitāḥ198| yaḥ punarmaṃtrasaṃyuktaṃ dhārayedbhuvi mānavaḥ| guṇāstasya mahattvaṃ ca kathituṃ naiva śakyate199| idānīṃ maṃtrā diśyaṃte oṃ rudra ekavaktrasya| oṃ khaṃ dvivaktrasya oṃ vuṃ trivaktrasya| oṃ hrīṃ caturvaktrasya oṃ hrāṃ paṃcavaktrasya| oṃ hrū~ ṣaḍvaktrasya oṃ hraḥ saptavaktrasya| oṃ kaṃ aṣṭavaktrasya oṃ jūṃ navavaktrasya| oṃ kṣaṃ daśavaktrasya oṃ śrīṃ ekādaśavaktrasya| oṃ hrīṃ dvādaśavaktrasya oṃ kṣauṃ trayodaśavaktrasya| oṃ nrāṃ caturdaśavaktrasya| evaṃ maṃtrā yathākramaṃ nyastavyāḥ| śirasyurasi mālāṃ ca gṛhītvā yo vrajennaraḥ| padepadeśvamedhasya phalamāpnoti nānyathā200 1.59.200| sarveṣāmapi vaktrāṇāṃ dhāraṇe matsamo bhavet| tasmātsarvaprayatnena rudrākṣaṃ putra dhāraya201| dhārayitvā tu rudrākṣaṃ mriyate yaḥ kṣitau naraḥ| sa yāti matpuraṃ ramyaṃ sarvadevaiḥ prapūjitaḥ202| marudeśe purā vatsa vāṇijyāya kila sthale| gacchanvaṇiksutastāta tarau pretā prapīḍitaḥ203| narīnartitataḥ pretā dvijena paramaikṣi ca| kā tvaṃ nṛtyasi dīnāsi saṃvṛtā jīrṇavāsasā204| atha sā ca dvijaṃ prāha devadūtānmayā śrutam| asya cāru narasyaiva vajrapātena sāṃpratam205| niścitaṃ nidhanaṃ vipra madbharttā tu bhaviṣyati| etasminnaṃtare nākādvajraṃ tasyaśiropari206| apatatsa papātorvyāṃ rudrākṣasyārdhakhaṃḍake| tato mama purātputra vimānaṃ cāpataddrutam207| samāruhya tataḥ śrīmāṃstatra tiṣṭhati saṃciram| mamāṃśakaṃ samāsādya īśvaraḥ kau dhanī bhavet208| evaṃ rudrākṣakhaṃḍe ca mṛtasya sugatiḥ suta| jñānena dhāriṇaḥ puṃsaḥ phalaṃ vaktuṃ na śaknumaḥ209| sa śaivo vā bhavecchākto gāṇapatyotha saurakaḥ| yo dadhāti mṛto mālāmekaṃ rudrākṣakaṃ tu vā210| yaḥ paṭhetpāṭhayedvāpi śrāvayecchṛṇutepi vā| sarvapāpātpramuktātmā sukhaṃ svargaṃ labhetkramāt211|

English translation

Vyāsa spoke :

1. Hereafter I shall narrate (to you) the extremely auspicious fruit, leading to fame, of constructing a bridge, as told by Brahmā (himself).

2. A man having constructed (i.e. who constructs) a bridge having many pillars in a forest or a muddy place difficult to cross, is purified and would attain godhead.

3. If (the breadth of the bridge) is of the measure of a vitasti [1] , he would obtain (i.e. live in) heaven for a hundred divine years. If the bridge is done according to this calculation, he is not abandoned (i.e. does not fall) from heaven.

4-5. Sometimes due to his (previous) sin, he is born on the earth (after falling) from heaven. Then he, the venerable and rich one, free from diseases and worries, is not abandoned (i.e. does not fall) from heaven, after having construe ted a causeway etc. in a muddy place. All his sins perish day by day.

6. The fruit of constructing bridges and causeways is said to be the same. A wise man always constructs these by s pending money and even at the cost of his life.

7-8a. Listen to an account that took place in olden days and that is approved by old men: A certain thief proceeded to steal in a very (hot) summer. Having prepared a causeway in a forest and having crossed it he went to steal.

8b-9. Having stolen wealth of a householder he went to his own house. There people went along the way; and all were definitely pleased by that path.

10. On the path and in the pool difficult to cross, the gośira was a great saviour. That causeway prepared by him in the forest lasted for the period of a Cāndrāyaṇa .

11-14. Then on the death of the thief as ordained by Citragupta , [2] he had nothing to his credit as the fruit of religious merit. He had not performed any rite in honour of the manes; he had not taken bath at a sacred place; he had not worshipped brāhmaṇas ;he had not given any gift; he had not honoured elderly people; he did not have knowledge; he did not do auspicious things beneficial to others. He did not do (any of these things even) men tally; then how could he do them in action (i.e. physically)? He did rash acts like stealing, moles ting others’ wives; he told lies and scandals about beings and censured good people. He had committed a hundred thousand (sins) like these; similarly he had also stolen cows.

15. There (i.e. in the world of Yama ) Yama whose lustre was like the destructive fire at the end of the world, said: “O brave ones, take him to (i.e. let him have) the fruit i.e. hell, and let him not be born again (i.e. let him eternally live in hell).”

16-17a. In the meanwhile Citragupta who sympathised (with the thief), said: “O lord, he has to his credit the religious merit of having constructed a causeway. (Please) pardon (him) now. As a result of his religious merit let him be a king on the earth for twelve years.”

17b-19a. Then Yama said to him: “O wicked one, go to the mortal world. For twelve years enjoy the kingdom without difficulty. You are freed because you put up a causeway on the path. Again after coming here, you will get (the punishment of) not being born again (i.e. living eternally in hell).”

19b-20. Then he (i.e. the thief), oppressed with grief, joined (in respect) the palms of his hands , and said to the god: “O (king) Yama, O lord, please take pity on me who am helpless. With love I shall know (i.e. remember) it.”

21. Then Yama said to him: “All right, (let it be) like this. Go from here. You, who will be very miserable, will remember your account due to my favour.”

22-24a. In the meanwhile he was released by (Yama’s) servant. On the earth he was born in a mean (family of a) weaver . Due to former bad acts he experienced grief all his life. In that country, when he experienced great grief for twenty-one years, the king (of that country) being oppressed by his deeds, died.

24b-25. In the meanwhile the ministers having talked to good counsellors, and with (devising) many tests, wandered over the earth. In the presence of all (people) they suddenly and firmly chose him (to be the king).

26-28. Then they (i.e. the ministers) consecrated him as the king without jealousy. He took up the kingdom as a result of Yama’s boon. He then did the work of constructing bridges of stone and earth. He constructed bridges and causeways on impassable places and water. He also dug wells, constructed tanks and lakes, put up places for distribution of water to travellers, and gardens. He planted trees. He performed various sacrifices and did meritorious deeds like giving gifts.

29-30. Remembering his former deeds he did meritorious deeds of many kinds and performed various vows for the destruction of his sins. By gratifying (with oblations) gods, brāhmaṇas and preceptors, he was purified from his sins and went to the abode of the wise Yama.

31-32. He (i.e. Yama) seeing him occupying the vehicle (that took him to Yama’s abode), had his eyes red with anger. He with the palms of his hands joined in respect said: “O Dharma , protect me.” Citragupta said (these) words to Yama: “Let him, having become purified by his deeds and thoughts, go to Viṣṇu ’s heaven.”

33. He hearing those (words), and knowing the cause, and with his mind being pleased, smiled and spoke again: “Go to Viṣṇu’s abode.”

34. (Then there) came from heaven an aeroplane variegated in colour. Getting into it he went to heaven, return from which is difficult.

35. Therefore, he who has formerly given (i.e. constructed) a bridge (even) of the measure of a cubit, goes after (enjoying) a kingdom to the great heaven.

36-37. In the same way, he who gives a pasture for cattle does not fall from heaven. He certainly gets the same state as one who gives a cow (to a brāhmaṇa ). He, the very wise one, who has given a pasture of the measure of a vyāma [3] for cattle would certainly get (i.e. go to) the desirable heaven; what is the use of profusely talking other things?

38-39a. He who with a motive gives a pasture of cattle and offers meals to brāhmaṇas everyday, has his merit more than hundredfold. Therefore, a man giving a pasture of cattle does not fall from heaven.

39b-40a. Twenty-one members of the family of that man who cuts an auspicious tree or takes off a pasture for cattle, are baked in (the hells) like Raurava .

40b-4l. The powerful protector of the village (i.e. the village chief) on knowing (such a misdeed) should punish one who harms a pasture for cattle. The happiness of the man who cuts off auspicious trees, especially who harms a pasture for cattle, lies in his being punished. Therefore, he (i.e. the village chief) should punish him.

42-45a. A man who constructs a mansion having three or five stories, well decorated, and endowed with good pitchers, for the image of Viṣṇu, (is absorbed by Viṣṇu). He, the best man, who gives (i.e. constructs) an image of his desired deity, especially of Viṣṇu, of earth or stones, full of wealth, very beautiful with heavenlike ground, with the installation of the image properly accomplished, surrounded by servants. becomes absorbed in Viṣṇu after having constructed it.

45b-46. Similarly, the fruit that a man gets by fashioning the idol of Viṣṇu etc. and by constructing a charming temple, is not obtained even by a thousand sacrifices, gifts, and vows etc. on the earth.

47-49a. He would live for thousands of crores of kalpas and hundreds of kalpa in a place full of gems and all wealth, (and would move) in a car (most) beautiful in all worlds and moving according to (his) desire. Fallen from heaven, he would be a sovereign emperor with his passions controlled, after having constructed a mansion over the image of Śiva .

49b-50. The same as is said about the image of Viṣṇu, should be known to take place in the case of the image of Śiva. The illustrious one has enjoyment, which gives great happiness to his mind, with a host of charming women, and gets full happiness in heaven.

51-52. On the earth he becomes a king or a very wealthy man (and enjoys) inexhaustible pleasures. The man, who fashions and instals Śiva’s image of charming marks or fine form, would live in heaven for a crore of kalpas. When fallen from heaven, he would become a king or a wealthy man or the most respected man.

53. A man who fashions a chamber for the images of the goddess would obtain godhead, (and would live) in the heaven of the goddess, the cause of all pleasures.

54-56. He very much becomes identified with Viṣṇu and obtains pure happiness in a palace decorated with jewels, with its floor variegated with gems, full of enjoyments with women, free from fear because of its being connected with the goddess, full of dancing and singing, charming, giving delight to all senses, endowed with jewelled drums and rhythm, with all maid-servants moving (here and there), clean, charming because of its giving pleasure, and looking beautiful due to gems.

57-58. Similarly, a man (who constructs) an excellent mansion for the image of the goddess, goes to (i.e. lives in) heaven for a million crores of kalpas. Fallen from heaven, he, greatly devoted to the goddess, becomes a king. Thus for a thousand births he would be (born as) Cupid on the earth.

59. An affectionate man (i.e. a man with love for god) who constructs a mansion for Gaṇapati or a goddess, is honoured by gods and is born in heaven.

60. Similarly in the city of the goddess he becomes a king and enjoys pleasures. He is always free from difficulties in all his undertakings like the lord of Gaṇas .

61. His order is not disobeyed among (i.e. by) gods, demons and men. In the same way the best man obtains a fruit in the mansion constructed for the Sun (i.e. the best man obtains the same fruit by constructing a temple in honour of the Sun).

62. He is healthy, his mind is pleased, and his lustre is like Cupid. He grants boons in all the worlds. As is the Sun, so is he.

63. A man, who constructs a mansion of stones on (i.e. for) the image of the Sun, would become a lord on the earth, after having enjoyed heaven for a hundred crores of kalpas.

64. I shall narrate for the good of men (how) the individual worship of all deities beginning with Viṣṇu (should be performed) separately.

65. He who would offer a lamp of ghee day and night for a month, is honoured by best of gods for a myriad of divine years.

66. Similarly a man who on the earth would offer a bath of ghee to an image(everyday) fora month, would obtain (divine life) for thousands of crores of kalpas.

67. The fruit of an oil-lamp or any other (lamp) is half (of this). By offering water (i.e. bathing the deity’s image with water daily) for a month one would obtain godhead.

68. By offering incense (he would become) a Gandharva ; (the fruit) is double, when sandal is offered. Ample fruit would be (obtained) by offering the essence of musk and agallochum.

69. By offering a garland or flowers a man would become the lord of gods. By offering cotton cloth (to a brāhmaṇa) in (the) cold (season) one is free from all grief.

70-71. He would obtain (happiness) in (many) births. Having given (a piece of) cloth creating a cool sensation in the summer (to a brāhmaṇa) he never sinks. He who gives according to his capacity (a piece of) cloth of the measure of four cubits with lovely resin and very beautiful and shoes for the feet, does not fall from heaven.

72. A man, by giving (i.e. who gives) gold according to his capacity (to a brāhmaṇa) would be honoured in heaven. He would be handsome (and live) in a region as large as ten yojanas .

73. He would get tenfold (of this fruit) by giving gold with jewels (to a brāhmaṇa) and (by giving) costly diamonds, lapis lazuli, emeralds and rubies.

74. By giving (these) according to the established procedure to an image or to a successful brāhmaṇa he would become the king of a territory as extensive as a hundred yojanas.

75. Similarly, even if he is born on the earth, he delights all people. By giving fragrant substances he becomes a handsome orator.

76. A man has his throat red and (voice sweet like) nectar by offering a betel-nut (to a brāhmaṇa). By offering an excellent maidservant (to a brāhmaṇa) a man would live in heaven for a kalpa.

77. A man is born as a lord of wealth by giving a maidservant (to a brāhmaṇa). In the same way he would have many servants in the heaven by offering (i.e. if he offers) many servants (to a brāhmaṇa).

78-79. For (many) births he gets inexhaustible prosperity on the earth. By giving all kinds of musical instruments he becomes virtuous and is liked by people; he would become the lord of the Gandharvas by his knowledge of sciences , dancing and singing; in heaven he is endowed with female and male servants, with wealth and with excellent women.

80. Similarly by offering a cow (to a brāhmaṇa) he would live in heaven for that much period. By offering (i.e. pouring) milk on the (deity’s) image a man would live in heaven for a kalpa.

81. Double (the fruit of this is obtained) by bathing (the image) with curd, and (the fruit is) more than hundredfold (if he bathes the image) with ghee. He would become the king of the earth by offering food having the six flavours [4] (to a brāhmaṇa).

82. Similarly by offering rice boiled in milk he would become the best among sages on the earth. By offering with pleasure the food to be eaten during certain holidays (to a brāhmaṇa), he becomes the master of the meaning of Vedic sciences.

83. He would become a celibate observer of vows by giving vegetarian food (to a brāhmaṇa). By offering honey and jaggery and salt (to a brāhmaṇa) he would obtain grandeur.

84-85. By offering (i.e. if he offers) sugar etc. (to a brāhmaṇa) his handsomeness is sung (i.e. praised) in all worlds. By worshipping deities and phalluses of Śiva according to (proper) procedure he becomes the lord of heaven (first) and (then) of the worlds in succession. Gods remain disposed (to people) for their good.

86. The best, wise man, having gone (only) once round Śiva’s phalluses, goes to (i.e. lives in) heaven for a full hundred divine years.

87. In the same order by salutations to the Self-born, the man, being honoured by people, would go to heaven. Therefore, everyday he should do it (i.e. should salute the Self-born god).

88. The man, who snatches away the wealth of god in the form of an image, having reached Raurava, would become an insect due to (that) snatching (of wealth).

89. He who takes (the materials of) worship meant for the image of Viṣṇ U, never returns, with a thousand crores (members) of his family from hell (i.e. with the members he eternally lives in hell).

90. He who has taken (i.e. borrowed) water, flowers etc., or money for (keeping) a lamp, or anything else (from someone), and afterwards does not give it (back) through greed, would eternally go to (i.e. live in) hell.

91. Having kidnapped the maidservant (in the temple) of an image a man does not return from hell. A man affected by lust might even approach his mother; (but) should never approach a female servant (in the temple) of Śiva.

92. A man having approached a female servant (in the temple) of Śiva, and having stolen money (from the temple) of Śiva, and also by eating or taking food or water (from that temple) would meet with distress.

93-94. Therefore, the brāhmaṇa who is (called) Devala , [5] does not return from hell. Even the wickedness of the prostitutes is beneficial (i.e. preferable); for, a man after having touched a prostitute becomes pure after having bathed. The unclean prostitute meets with distress due to resorting to many men.

95. A devout prostitute always engaged in worshipping deities, being loyal and pure, eternally goes to (i.e. lives in) heaven.

96. He who looks upon a courtesan, who is always near, like his mother, enjoys all pleasures like gods in the worlds of gods.

97. As Viṣṇu is adorable to gods, demons and men, so he, the solitary purifier of beings, is respectable in the entire world.

98. He, who is always the servant of deities and very eager in (performing) deeds for deities, being the lord of the world, is honoured in the world of gods.

99. By fashioning the images of these (deities) and constructing a pavilion he obtains heaven according to his capacity. Listen to the ascertainment of time:

100. He who constructs the pavilion with grass (lives in heaven) for a (divine) year. He who does it with reed stalks (lives in heaven) for a hundred years. He who constructs it with any other wood (lives in heaven) for a myriad years. He who constructs it with the khadira wood (lives in heaven) for a lakh years.

101. He who constructs the temple with strong stones carefully put together lives in heaven for crores and crores of years. Therefore a wise man should with all efforts cause a pavilion to be constructed.

102. A man on stealing objects in a pavilion would meet with distress for as much period as he who constructs a pavilion would live in heaven.

103-104. The fruit that a man gets by constructing a house for a brāhmaṇa is double the fruit that he gets by constructing a pavilion (for the images) of deities at an attractive place crowded with people at a place where things are bought and sold, at a shelter for the travellers, and at a confluence of a small and a big river.

105. A man by getting constructed a charming house for a learned brāhmaṇa who is helpless and especially who is poor, does not fall from heaven.

106. He who would daily listen to this meritorious and excellent account would eternally obtain (i.e. live in) heaven and would get the fruit of (constructing) a pa lace etc.

107. Having recited this to the wealthy, the rich and the meritorious, or having recited it to himself, a man does not fall from heaven.

108. The brāhmaṇa who recites it to gods, servants and female servants, and in the temples, always goes along the path to salvation.

109. By reciting this before kings, the rich, the wealthy, the virtuous, he obtains salvation. One would get the same fruit by listening to it.

The brāhmaṇas said :

110-111. O best of brāhmaṇas, such a great and meritorious person is one among many. He is easy to find, and is adorable to men and the sages and those who practise penance, to the four castes and four stages of human life , to sinful and meritorious persons, to virtuous and vicious people and also to persons belonging to a (high) caste or a low caste.

Vyāsa said :

112. Of all beings, he who possesses a rudrākṣa is excellent, by seeing which a heap of the sins of people vanishes.

113-114. By touching it one obtains heaven, and by wearing it (on one’s person) one becomes Rudra . He who wears it on the head or the arm becomes equal to the lord in the world and at the sacrifice and moves (i.e. can move) everywhere on the earth. That region where such a brāhmaṇa lives would be meritorious.

115-116. A man seeing or touching it would be purified from sins. All the meritorious deeds that a man does, such as muttering, presenting libations to the manes, giving gifts, bath, worship and going round keeping the deity to his right, are inexhaustible. O brāhmaṇas, the rudrākṣa berry is a great sacred place among the sacred places.

117-118. By wearing it a man becomes purified from his sin and is extremely meritorious. That muttering, that undertaking, that gift, that hymn, that spell, that worship of deities, made (or recited) after taking an auspicious rosary (of rudrākṣas ) having the central bead—all that becomes inexhaustible and the sin would perish.

119. We (i.e. I) shall tell you the characteristics of a rosary; O best brāhmaṇas, listen. Knowing its characteristics, obtain (i.e. follow) Śiva’s path.

120. A man should avoid in the following order: a rudrākṣa without a mouth, or one pierced by an insect, or one with the image on it broken, or one with the berries sticking to one another, for a rosary.

121. That rosary which is strung by oneself with its beads loose or close to one another (is recommended). A rosary strung by a śūdra etc. is impure. One should avoid it from distance.

122. The berry (of the rudrākṣa) should touch the middle finger. Then in the proper order one should mutter, moving one’s hand , and again and again touching the central bead of the rosary.

123. One should count the number of the mantras (sacred word/name/formula) that are muttered. If they are not counted, they are fruitless. One should mutter (the names) of all gods with (i.e. by counting the beads of) one’s own rosary.

124-125. (If he after) being pure (mutters the mantras) in all sacred places the merit would be a crorefold. He would obtain endless fruit if he mutters a mantra in honour of the image of Visṇu or Śiva, or Gaṇapati or the Sun, on a pure ground, or at the pure root of a tree, in a cowpen, or in a house at a crossway.

126. He, who mutters the hymn (in honour) of a goddess, in a vacant house, or before a corpse, or in a cremation ground, or at a place where four roads meet, has quick success, (since) he becomes efficient.

127. Every hymn—a Vedic one, or a Paurāṇic one, or one from the scriptures—gives the desired and agreeable object, if muttered with a rosary of rudrākṣas.

128. A man should hold on his head pure water flowing from the rudrākṣas; he is freed from all sins; his religious merit is inexhaustible.

129. A man who holds on his body an immortal rudrākṣa berry, would become the best among the gods.

The brāhmaṇas said :

130. Wherefrom is the rudrākṣa produced? For what reason has it become (i.e. is it regarded) pure? Why has it become stable on the earth? Who has brought it into usage?

Vyāsa said :

131-132. O brāhmaṇas, formerly in the Kṛtayuga a demon named Tripura having killed the gods and after the destruction of all the worlds, remained firm in a city in the intermediate region between the heaven and the earth due to the boon of Brahmā. Lord Śiva heard the terrible representation of (i.e. made by) the gods.

133. Then he strung his bow with an arrow resembling death and holding it killed the demon who was seen (by him) with (his) divine eye.

134. Fallen from heaven like a great meteor he dropped on the earth. Drops of perspiration fell down from (the body of) Rudra (i.e. Śiva), who was tired with exertion.

135. There, on the earth, a great rudrākṣaka was produced from the drops of (Śiva’s) perspiration [6] . The beings do not know its fruit for it is very secret.

136. Then, Skanda , saluting the great lord, god of gods, with (i.e. by bowing down) his head on the ground, said (these) words.

137. “O lord, I want to know correctly the fruit of rudrākṣa at (the time of) muttering (a mantra), or the fruit of wearing it on one’s person, or of seeing or touching it.”

The lord spoke :

138. A man obtains a lakhfold merit by seeing it, a crore-fold merit by touching it, and ten crores of merit by wearing it (on his body).

139. By muttering (hymns with the help of a rudrākṣa rosary) for thousands of lakhs of crores and hundreds of lakhs of crores (times) one gets religious merit, No doubt should be raised here.

140. A man who is abandoned or who is engaged in impious acts or who is full of all sins, becomes free from all sins by wearing a rudrākṣa (on his body).

141. Even if a beast of prey taking a rudrākṣa in his throat dies, it too obtains Rudrahood; then what about human beings etc.?

142. Even if a man who does not engage himself in meditation holds a rudrākṣa (on his body), he becomes free from all sins, and obtains the highest position.

Kārtikeya said :

143-144. There a re rudrākṣas having one mouth, two mouths, three, four, five, six, seven, eight, nine mouths, ten, eleven, twelve, thirteen and fourteen mouths, and are said to be Śiva himself.

145-146a. Tell me about their deities and deities of their mouths. O lord of the world, (tell me) also as to which merit they possess. If you favour me, tell properly (about this).

The lord said :

146b-148. The rudrākṣa of one mouth is virtually Śiva; it removes (the sin of) brāhmaṇacide. Therefore one should wear it (on one’s person) for the destruction of all (one’s) sins. He would go to Śiva’s heaven and rejoice with Śiva. O Kārtikeya , a man would obtain a rudrākṣa of one mouth due to great religious merit and due to Śiva’s favour and would also obtain (i.e. go to) Kailāsa .

149-150a. A rudrākṣa of two mouths is (Viṣṇu), the god of gods. A man who wears a rudrākṣa with two mouths, has all his secret sins, like killing a cow, destroyed, and then obtains (i.e. lives in) heaven eternally on account of wearing a rudrākṣa with two mouths.

150b-152a. The one with three mouths is Fire himself; the sin earned in the (past) births of him on whom it remains (i.e. who wears it on his person), is burnt as fire burns fuel. The sin that a man has obtained (i.e. committed) by killing a woman or a brāhmaṇa and also by killing many (beings)—all that perishes that moment only.

152b-156a. A wise man obtains that fruit which is obtained by worshipping Fire, or by rites of (honouring) Fire, or by offering the oblation of ghee; and also obtains (i.e. goes to) heaven. He, who wears (a rudrākṣa of three mouths on his body), is like Brahmā on the earth. It would burn all (the sins due to) wicked deeds collected in birth after birth. There would be no disease in his belly; he would not be sick. He is never defeated, and his house is not burnt by fire. These and all other (fruits) are (obtained) and destructive weapons also are warded off. Nothing that is inauspicious happens due to wearing of a rudrākṣa of three mouths (i.e. when a rudrākṣa of three mouths is worn on one’s person).

l56b-159. A rudrākṣa with four mouths is Brahmā himself; a brāhmaṇa on whose body it remains (i.e. is worn), would become adept in all branches of knowledge and best among those who know (the meaning of) the Vedas ; he would know all the essential principles of religion and worldly prosperity and would be proficient in traditional law and in the Purāṇas . By wearing a rudrākṣa with four mouths the sin of homicide or (living) in houses with many beings quickly burns. Śiva is always pleased and he would be the lord of beings. Similarly he is born as the lord and the man is not at all afraid.

160-163a. With the five mouths these gods have resorted to Vāmadeva (I.e. Śiva). Therefore on the earth the fivemouthed one is most important. This one is of the nature of Rudra’s son. Therefore a wise man should wear it. As long as the period of thousands of crores of kalpas and hundreds of crores of kalpas he would be honoured by gods and demons before Śiva. He would be a sovereign emperor on the earth and in Śiva’s temple would have the lustre of Sarva (i.e. Śiva). Therefore, with all effort one should wear a rudrākṣa having five mouths.

163b-169a. There is no doubt that he who wears on his right arm a six-mouthed rudrākṣa i.e. Kārtikeya is free from such sins as brāhmaṇacide etc. One who is brave like Skanda does not get defeated even when the end of the world is imminent; he is the mine of virtues on the earth. He becomes Kumāra (i.e. Kārtikeya), the son of Pārvatī and Śiva. A brāhmaṇa is honoured by a king; a kṣatriya gets victory; the castes like vaiśya and śūdra always are full of (i.e. always have) prosperity; and to such a man only Pārvatī, the giver of boons, is easily available like his mother. Then by the strength of his own arms only a man becomes all-lustrous. In a council or in a king’s palace or in an assembly such a wise man becomes an orator. He does not become a coward, nor does he meet with ruin. All these and other good things (are possible) because of his wearing a six-mouthed (rudrākṣa).

169b-174. The seven-mouthed one is Ananta , the king of serpents and the General of a great army. In every mouth of this rudrākṣa serpents have settled. (They are:) Ananta, Karkaṭa , and Puṇḍarīka , and also Takṣaka , Viṣolbaṇa and Kārīṣa and the seventh is Śaṅkhacūḍa . These very powerful serpents live in the seven mouths. Merely by wearing this on one’s body (i.e. if this is worn on one’s body), poison does not spread over the body; and like the lord of the serpents Śiva is also very much pleased. Due to his being pleased all sins due to brāhmaṇacide, drinking liquor, stealing etc. and violating one’s teacher’s wife, perish day by day. All the sin that a man obtains (i.e. has committed) perishes that moment only. He would certainly obtain god-like pleasures in the three worlds .

175-180a. The eight-mouthed (rudrākṣa), the General of an army, is actually god Vināyaka himself. Hear from me what merit one gets by wearing such a rudrākṣa only. For birth after birth he would not be (born) a fool, or a patient, and would not be deprived of intelligence. There would never be any difficulty in his undertaking. He will have adeptness in his writings and skill in great undertakings. He fully destroys all his sins like cheating in money (-transactions), in weighing, or due to all (kinds of) tricks, or due to his touching his preceptor’s wife with his penis (i.e. copulating with her) or touching her with his belly or his hand. Having eternally enjoyed heaven, and being free, he gets a high position. All these merits are due to wearing an eight-mouthed rudrākṣa.

180b-183a. The nine-mouthed one is called Bhairava . He, who wears this tawny rudrākṣa, granter of salvation, on his arm, would become equal to me in power. He who commits the murders of thousands of lakhs of crores, quickly burns (i.e. destroys the sin due to) them all by wearing a rudrākṣa with nine mouths. In heaven he is always honoured like Indra by gods. He is Gaṇeśa staying in an excellent abode like Śiva.

183b. By wearing (i.e. if a man wears a rudrākṣa) having ten mouths, serpents perish.

184-186. O boy, the eleven Rudras are said to reside in the eleventh mouth (i.e. in the rudrākṣa with eleven mouths). A man should always wear it on the topknot. Hear (about) its meritorious fruit. A man quickly obtains by wearing a rudrākṣa with eleven mouths the fruit of (the performance of) thousands of horse-sacrifices and hundreds of crores of sacrifices, and the fruit of having duly presented a hundred thousand cows (to a brāhmaṇa). In the world he is like Hara and is not reborn.

187-191a. Āditya (i.e. the Sun) well-settled in the twelve mouths is always pleased with him who puts a rudrākṣa with twelve mouths round his neck. He quickly obtains the fruit which one gets by a cow-sacrifice or a human sacrifice, and deadly weapons are warded off. To him there is no fear from fire; no disease comes to him; he enjoys the acquisition of wealth and happiness; he is rich and never (experiences) poverty. Even if he has killed or has caused to kill elephants, horses, men, cats, rats or rabbits, or tigers, wild boars, foxes etc., he gets free (from the sin of having killed them) by wearing a rudrākṣa with twelve mouths; there is no doubt about this.

191b-194. If a man gets a rudrākṣa having thirteen mouths i.e. Rudra, he should know that it is most auspicious and fulfils all (his) desires. O Kārtikeya, he endowed with good luck accomplishes the nectar-like elixir, alchemy and the impression of the feet [7] of a deity or a holy person. A man is free from all sins by wearing a rudrākṣa with thirteen mouths, after having (i.e. even if he has) killed his mother, father, sister, brother or preceptor. Like the great god (Śiva) he eternally obtains (i.e. lives in) heaven.

195-196. O boy, if a man always wears on his head or arm, a rudrākṣa with fourteen mouths, the mass of Śiva’s power, he is always honoured and approached by gods due to the greatness of his religious merit. What, again, is the use of speaking or describing too much?

Kārtikeya said :

197. O lord, I desire to hear; (therefore) tell me with the recital of which sacred hymn the assigment or wearing of the rudrākṣas with different numbers of mouths is done according to the proper procedure.

The lord spoke :

198-199. O Kārtikeya, hear correctly about the assignment and wearing of rudrākṣas of different numbers of mouths. The merits (already) told are had without the recital of a sacred hymn. The merits and the importance of the man who on the earth wears it to the accompaniment of a sacred hymn, cannot be told.

200. Now the sacred hymns are indicated: ‘Om Rudra ekavaktrasya; Om khaṃ dvivaktrasya; Om ambuṃ trivaktrasya; Om hrīṃ [8] caturvaktrasya; Om hrāṃ pañcavaktrasya; Om hrūṃ ṣaḍvaktrasya; Om hraḥ saptavaktrasya; Om kaṃ aṣṭavaktrasya; Om jūṃ navavaktrasya; Om akṣaṃ [ kṣaṃ ?] daśavaktrasya; Om śrīṃ ekādaśavaktrasya Om hrīṃ dvādaśavaktrasya; Om kṣoṃ trayodaśavaktrasya; Om nrāṃ caturdaśavaktrasya.’ Thus the sacred hymns should be assigned in due order. A man who, wearing a rosary (of rudrākṣas) on his head or chest, walks, obtains, at every step the fruit (of the performance) of a horse-sacrifice; not otherwise.

201. A man becomes equal to me by wearing rudrākṣas of all mouths (i.e. by wearing rudrākṣas having any number of mouths). Therefore, O son, with all effort, wear a rudrākṣa.

202. A man, who, wearing a rudrākṣa, dies on the earth, goes to my charming city, (and) is honoured by all gods.

203. O boy, formerly in Maru country when a trader was going for trading he was harassed (i.e. haunted) by a female spirit under a tree.

204. She danced there; a brāhmaṇa saw her (and said to her:) “Who are you? You are helpless; you are covered over with a tattered garment.”

205-206a. She then told the brāhmaṇa: “I have heard from a messenger of gods; O brāhmaṇa, this charming man will now certainly meet with death due to the fall of the thunderbolt (on his body); and he will be my husband.”

206b-209a. In the meanwhile, the thunderbolt fell from heaven on his head; and he fell on the ground on half the portion of a rudrākṣa. Then, O son, an aeroplane quickly flew from my city. Then the fortunate man, got into it and remained there for a long time. Having obtained my portion he will be a rich and wealthy man on the earth. O son, thus a man who dies on a piece of a rudrākṣa, obtains a good position (i.e, goes to heaven).

209b. I am unable to describe the fruit of wearing a rudrākṣa with the knowledge (of its importance).

210. He who dies with a rosary of rudrākṣas or with (just) one rudrākṣa (on his body), would become the follower of Śiva, Śakti , Gaṇapati, or the Sun.

211. He who recites it to himself, or to others, causes others to listen to it or himself listens to it, is free from all sins, and would obtain heaven in (due) order.

[1]: [1] : Vitasti—A measure of length equal to twelve aṅgulas (being the distance between the extended thumb and the little finger).

[2]: [2] : Citragupta—One of the beings in Yama’s world recording the vices and virtues of mortals.

[3]: [3] : Vyāma—A measure of length equal to the space between the tips of the fingers of either hand when the arms are extended.

[4]: [4] : Ṣaḍrasas =the six flavours. They are pungent ( kaṭu ), salt (Iavaṇa), sour ( amla ), sweet ( madhura ), bitter ( tikta ) and astringent (kaṣāva.)

[5]: [5] : Devala—A low brāhmaṇa who subsists upon the offerings made to an idol.

[6]: [6] : ‘Aśrubindu’ in the text appears to be a mistake for ‘svedabindu’.

[7]: [7] : Mention of Pādukā in the text is rather confusing.

[8]: [8] : Hrīṃ, Hrāṃ etc.—These are mystic syllables.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 25357, revision 334571 (2022-04-06T03:24:25Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364182.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.