रुद्राक्षोपनिषद्वेद्यं महारुद्रतयोज्ज्वलम् । प्रतियोगिविनिर्मुक्तशिवमात्रपदं भजे ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणम- स्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ अथ हैनं कालाग्निरुद्रं भुसुण्डः पप्रच्छ कथं रुद्राक्षोत्पत्तिः । तद्धारणात्किं फलमिति । तं होवाच भगवान्कालाग्निरुद्रः । त्रिपुरवधार्थमहं निमीलिताक्षोऽभवम् । तेभ्यो जलबिन्दवो भूमौ पतितास्ते रुद्राक्षा जाताः । सर्वानुग्रहार्थाय तेषां नामोच्चारणमात्रेण दशगोप्रदानफलं दर्शनस्पर्शनाभ्यां द्विगुणं फलमत ऊर्ध्वं वक्तुं न शक्नोमि । तत्रैते श्लोका भवन्ति । कस्मिंस्थितं तु किं नाम कथं वा धार्यते नरैः । कतिभेदमुखान्यत्र कैर्मन्त्रैर्धार्यते कथम् ॥ १॥ दिव्यवर्षसहस्राणि चक्षुरुन्मीलितं मया । भूमावक्षिपुटाभ्यां तु पतिता जलबिन्दवः ॥ २॥ तत्राश्रुबिन्दवो जाता महारुद्राक्षवृक्षकाः । स्थावरत्वमनुप्राप्य भक्तानुग्रहकारणात् ॥ ३॥ भक्तानां धारणात्पापं दिवारात्रिकृतं हरेत् । लक्षं तु दर्शनात्पुण्यं कोटिस्तद्धारणाद्भवेत् ॥ ४॥ तस्य कोटिशतं पुण्यं लभते धारणान्नरः । लक्षकोटिसहस्राणि लक्षकोटिशतानि च ॥ ५॥ तज्जपाल्लभते पुण्यं नरो रुद्राक्षधारणात् । धात्रीफलप्रमाणं यच्छ्रेष्ठमेतदुदाहृतम् ॥ ६॥ बदरीफलमात्रं तु मध्यमं प्रोच्यते बुधैः । अधमं चणमात्रं स्यात्प्रक्रियैषा मयोच्यते ॥ ७॥ ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्चेति शिवाज्ञया । वृथा जाताः पृथिव्यां तु तज्जातीयाः शुभाक्षकाः ॥ ८॥ श्वेतास्तु ब्राह्मणा ज्ञेयाः क्षत्रिया रक्तवर्णकाः । पीतास्तु वैश्या विज्ञेयाः कृष्णाः शूद्रा उदाहृताः ॥ ९॥ ब्राह्मणो बिभृयाच्छ्वेतात्रक्तात्राजा तु धारयेत् । पीतान्वैश्यस्तु बिभृयात्कृष्णाञ्छूद्रस्तु धारयेत् ॥ १०॥ समाः स्निग्धा दृढाः स्थूलाः कण्टकैः संयुताः शुभाः । कृमिदष्टं भिन्नभिन्नं कण्टकैर्हीनमेव च ॥ ११॥ व्रणयुक्तमयुक्तं च षड्रुद्राक्षाणि वर्जयेत् । स्वयमेव कृतं द्वारं रुद्राक्षं स्यादिहोत्तमम् ॥ १२॥ यत्तु पौरुषयत्नेन कृतं तन्मध्यमं भवेत् । समान्स्निग्धान्दृढान्स्थूलान्क्षौमसूत्रेण धारयेत् ॥ १३॥ सर्वगात्रेण सौम्येन सामान्यानि विचक्षणः । निकषे हेमरेखाभा यस्य रेखा प्रदृश्यते ॥ १४॥ तदक्षममुत्तमं विद्यात्तद्धार्यं शिवपूजकैः । शिखायामेकरुद्राक्षं त्रिशतं शिरसा वहेत् ॥ १५॥ षट्त्रिंशतं गले दध्यात्बाहोः षोडशषोडश । मणिबन्धे द्वादशैव स्कन्धे पञ्चशतं वहेत् ॥ १६॥ अष्टोत्तरशतैर्मालामुपवीतं प्रकल्पयेत् । द्विसरं त्रिसरं वापि सराणां पञ्चकं तथा ॥ १७॥ सराणां सप्तकं वापि बिभृयात्कण्ठदेशतः । मुकुटे कुण्डले चैव कर्णिकाहारकेऽपि वा ॥ १८॥ केयूरकटके सूत्रं कुक्षिबन्धे विशेषतः । सुप्ते पीते सदाकालं रुद्राक्षं धारयेन्नरः ॥ १९॥ त्रिशतं त्वधमं पञ्चशतं मध्यममुच्यते । सहस्रमुत्तमं प्रोक्तमेवं भेदेन धारयेत् ॥ २०॥ शिरसीशानमन्त्रेण कण्ठे तत्पुरुषेण तु । अघोरेण गले धार्यं तेनैव हृदयेऽपि च ॥ २१॥ अघोरबीजमन्त्रेण करयोर्धारयेत्सुधीः । पञ्चाशदक्षग्रथितान्व्योमव्याप्यपि चोदरे ॥ २२॥ पञ्च ब्रह्मभिरङ्गैशच त्रिमाला पञ्च सप्त च । ग्रथित्वा मूलमन्त्रेण सर्वाण्यक्षाणि धारयेत् ॥ २३॥ अथ हैनं भगवन्तं कालाग्निरुद्रं भुसुन्डः पप्रच्छ रुद्राक्षाणां भेदेन यदक्षं यत्स्वरूपं यत्फलमिति । तत्स्वरूपं मुखयुक्तमरिष्टनिरसनं कामाभीष्टफलं ब्रूहीति होवाच । तत्रैते श्लोका भवन्ति ॥ एकवक्त्रं तु रुद्राक्षं परतत्त्वस्वरूपकम् । तद्धारणात्परे तत्त्वे लीयते विजितेन्द्रियः ॥ १॥ द्विवक्त्रं तु मुनिश्रेष्ठ चार्धनारीश्वरात्मकम् । धारणादर्धनारीशः प्रीयते तस्य नित्यशः ॥ २॥ त्रिमुखं चैव रुद्राक्षमग्नित्रयस्वरूपकम् । तद्धारणाच्च हुतभुक्तस्य तुष्यति नित्यदा ॥ ३॥ चतुर्मुखं तु रुद्राक्षं चतुर्वक्त्रस्वरूपकम् । तद्धारणाच्चतुर्वक्त्रः प्रीयते तस्य नित्यदा ॥ ४॥ पञ्चवक्त्रं तु रुद्राक्षं पञ्चब्रह्मस्वरूपकम् । पञ्चवक्त्रः स्वयं ब्रह्म पुंहत्यां च व्यपोहति ॥ ५॥ षड्वक्त्रमपि रुद्राक्षं कार्तिकेयाधिदैवतम् । तद्धारणान्महाश्रीः स्यान्महदारोग्यमुत्तमम् ॥ ६॥ मतिविज्ञानसंपत्तिशुद्धये धारयेत्सुधीः । विनायकाधिदैवं च प्रवदन्ति मनीषिणः ॥ ७॥ सप्तवक्त्रं तु रुद्राक्षं सप्तमाधिदैवतम् । तद्धारणान्महाश्रीः स्यान्महदारोग्यमुत्तमम् ॥ ८॥ महती ज्ञानसंपत्तिः शुचिर्धारणतः सदा । अष्टवक्त्रं तु रुद्राक्षमष्टमात्राधिदैवतम् ॥ ९॥ वस्वष्टकप्रियं चैव गङ्गाप्रीतिकरं तथा । तद्धारणादिमे प्रीता भवेयुः सत्यवादिनः ॥ १०॥ नववक्त्रं तु रुद्राक्षं नवशक्त्यधिदैवतम् । तस्य धारणमात्रेण प्रीयन्ते नवशक्तयः ॥ ११॥ दशवक्त्रं तु रुद्राक्षं यमदैवत्यमीरितम् । दर्शनाच्छान्तिजनकं धारणान्नात्र संशयः ॥ १२॥ एकादशमुखं त्वक्षं रुद्रैकादशदैवतम् । तदिदं दैवतं प्राहुः सदा सौभाग्यवर्धनम् ॥ १३॥ रुद्राक्षं द्वादशमुखं महाविष्णुस्वरूपकम् । द्वादशादित्यरूपं च बिभर्त्येव हि तत्परम् ॥ १४॥ त्रयोदशमुखं त्वक्षं कामदं सिद्धिदं शुभम् । तस्य धारणमात्रेण कामदेवः प्रसीदति ॥ १५॥ चतुर्दशमुखं चाक्षं रुद्रनेत्रसमुद्भवम् । सर्वव्याधिहरं चैव सर्वदारोग्यमाप्नुयात् ॥ १६॥ मद्यं मांसं च लशुनं पलाण्डुं शिग्रुमेव च । श्लेष्मातकं विड्वराहमभक्ष्यं वर्जयेन्नरः ॥ १७॥ ग्रहणे विषुवे चैवमयने संक्रमेऽपि च । दर्शेषु पूर्णमासे च पूर्णेषु दिवसेषु च । रुद्राक्षधारणात्सद्यः सर्वपापैः प्रमुच्यते ॥ १८॥ रुद्राक्षमूलं तद्ब्रह्मा तन्नालं विष्णुरेव च । तन्मुखं रुद्र इत्याहुस्तद्बिन्दुः सर्वदेवताः ॥ १९॥ इति ॥ अथ कालाग्निरुद्रं भगवन्तं सनत्कुमारः पप्रच्छाधीहि भगवन्रुद्राक्षधारणविधिम् । तस्मिन्समये निदाघ- जडभरतदत्तात्रेयकात्यायनभरद्वाजकपिलवसिष्ठ- पिप्पलादादयश्च कालाग्निरुद्रं परिसमेत्योचुः । अथ कालाग्निरुद्रः किमर्थं भवतामागमनमिति होवाच । रुद्राक्षधारणविधिं वै सर्वे श्रोतुमिच्छामह इति । अथ कालाग्निरुद्रः प्रोवाच । रुद्रस्य नयनादुत्पन्ना रुद्राक्षा इति लोके ख्यायन्ते । अथ सदाशिवः संहारकाले संहारं कृत्वा संहाराक्षं मुकुलीकरोति । तन्नयनाज्जाता रुद्राक्षा इति होवाच । तस्माद्रुद्राक्षत्वमिति कालाग्निरुद्रः प्रोवाच । तद्रुद्राक्षे वाग्विषये कृते दशगोप्रदानेन यत्फलमवाप्नोति तत्फलमश्नुते । स एष भस्मज्योती रुद्राक्ष इति । तद्रुद्राक्षं करेण स्पृष्ट्वा धारणमात्रेण द्विसहस्रगोप्रदानफलं भवति । तद्रुद्राक्षे कर्णयोर्धार्यमाणे एकादशसहस्रगोप्रदानफलं भवति । एकादशरुद्रत्वं च गच्छति । तद्रुद्राक्षे शिरसि धार्यमाणे कोटिगोप्रदानफलं भवति । एतेषां स्थानानां कर्णयोः फलं वक्तुं न शक्यमिति होवाच । य इमां रुद्राक्षजाबालोपनिषदं नित्यमधीते बालो वा युवा वा वेद स महान्भवति । स गुरुः सर्वेषां मन्त्राणामुपदेष्टा भवति एतैरेव होमं कुर्यात् । एतैरेवार्चनम् । तथा रक्षोघ्नं मृत्युतारकं गुरुणा लब्धं कण्ठे बाहौ शिखायां वा बध्नीत । सप्तद्वीपवती भूमिर्दक्षिणार्थं नावकल्पते । तस्माच्छ्रद्धया यां काञ्चिद्गां दद्यात्सा दक्षिणा भवति । य इमामुपनिषदं ब्राह्मणः सायमधीयानो दिवसकृतं पापं नाशयति । मध्याह्नेऽधीयानः षड्जन्मकृतं पापं नाशयति । सायं प्रातः प्रयुञ्जानोऽनेकजन्मकृतं पापं नाशयति । षट्सहस्रलक्षगायत्रीजपफलमवाप्नोति । ब्रह्महत्यासुरापान- स्वर्णस्तेयगुरुदारगमनतत्संयोगपातकेभ्यः पूतो भवति । सर्वतीर्थफलमश्नुते । पतितसंभाषणात्पूतो भवति । पङ्क्तिशतसहस्रपावनो भवति । शिवसायुज्यमवाप्नोति । न च पुनरावर्तते न च पुनरावर्तत इत्योंसत्यमित्युपनिषत् ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणम- स्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति रुद्राक्षजाबालोपनिषत्समाप्ता ॥
Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Hail Om! I praise the Effulgent State of Absolute Peace, belonging to Sri Maharudra, which is to be known through the Rudraksha Jabala Upanishad. Bhusunda questioned Lord Kalagnirudra: What is the beginning of Rudraksha beads? What is the benefit of wearing them on the body? Lord Kalagnirudra answered him thus: I closed my eyes for the sake of destroying the Tripura Asuras. From my eyes thus closed, drops of water fell on the earth. These drops of tears turned into Rudrakshas. By the mere utterance of the name of ‘Rudraksha’, one acquires the benefit of giving ten cows in charity. By seeing and touching it, one attains double that benefit. I am unable to praise it any more. I closed my eyes one thousand celestial years. Then from my eyelids, drops of water dropped down and attained the state of immobility for blessing the devoted persons. This Rudraksha destroys the devotees’ sins that are committed both night and day, by wearing it. By mere vision of the Rudraksha, the benefit will be say, a lac. But by wearing them, it will be a crore. Why, it will be equal to hundred crores. But it will be a thousand lacs of crores and hundred lacs of crores times powerful when one does Japa with Rudraksha and wears it at all times. Among Rudrakshas, one as big as Amalaka (myrobalan), is considered to be the best. One as big as the Badari fruit (Indian berry) is considered to be of the middle sort. But that as big as Chana (Bengal gram) is considered to be the worst of all. This is my idea about the size of Rudraksha beads. The four kinds of people, Brahmins, Kshatriyas, Vaisyas and Sudras are born as merely a worthless burden on the earth. The real Brahmin is the white Rudraksha. The red is a Kshatriya. The yellow is a Vaisya. And the black is a Sudra. Therefore, a Brahmin should wear white Rudrakshas, a Kshatriya the red, a Vaisya the yellow and a Sudra the black. One should use those Rudraksha-beads which are nice, goodlooking, strong, big, auspicious and thorny. One should avoid those eaten by worms, broken, without thorns, and having sores. The self-holed Rudraksha is of the best variety. But that which is holed by man’s attempt, is considered to be worse. Those best Rudrakshas should be strung in white thread. A worshipper of Siva should wear Rudraksha all over the body. He should wear one bead on the crest, three hundred round the head, thirty-six round the neck, sixteen round each arm, twelve round the chest and five hundred round the waist. He should wear a Yajnopavita consisting of one hundred and eight beads of Rudrakshas. He should wear two, three, five or seven Malas of Rudraksha round the neck. A Siva-Bhakta should wear Rudrakshas round his crown, ear-ring, chain, round the ear, armlet, at all times, and specially round the stomach, irrespective of the fact whether he is sleeping, drinking, etc. If the devotee wears three hundred beads, it is the worst, if he wears five hundred it will be medium, but one thousand will be the best of all. The devotee, when wearing Rudrakshas on the head, should repeat his Ishta Mantra, and when wearing them round the neck, should repeat the Tat-Purusha Mantra and when wearing round the throat, should repeat the Aghora Mantra. The same Mantra (Aghora) should be recited when wearing round the chest also. He should wear them round the arms with the Aghora Bija Mantra. Then again Bhusunda asked Lord Kalagnirudra: What are the different forms and effects of Rudraksha beads? Please tell me about the secret of these blessed ones including their various faces, which is the means of getting rid of all evil. Lord Kalagnirudra said: The bead with one face is of the form of the Supreme Truth. A disciplined one (controlling his senses) mingles himself with the one Eternal Truth, after wearing these Rudrakshas. The bead with two faces is of the form of Ardhanarisvara and the devotee wearing it attains the grace of Ardhanarisvara (Siva united with Sakti). The bead with three faces is of the form of the three fires and the devotee wearing it attains the grace of Agni. The bead with four faces is of the form of the four-faced Brahma and the devotee wearing it attains the grace of Brahma. The bead with five faces is of the form of Panchabrahman (the five-faced Siva) and the devotee wearing it attains the grace of Panchabrahman and drives away the sin of homicide. The bead with six faces is of the form of the six-faced Kartikeya or Ganesha and the devotee wearing it attains the grace of wealth and health, clear intellect and wisdom, and purification. The bead with seven faces is of the form of the seven Matras (Mother Goddesses) and the devotee wearing it attains the grace of wealth and health, right perception, and purity of mind. The bead with eight faces is of the form of the eight-fold Nature (five elements, mind, ego, and matter) or the eight Vasus and the devotee wearing it attains the grace of these Devatas and becomes truthful. The bead with nine faces is of the form of the Nava-Saktis and the devotee wearing it attains the grace of the nine Powers. The bead with ten faces is of the form of the ten Yamas means used by Yogins and the devotee wearing it attains the grace of achieving peace of the mind. The bead with eleven faces is of the form of the eleven Rudras and the devotee wearing it attains the grace of increase well-being and wealth. The bead with twelve faces is of the form of Mahavishnu or the twelve Adityas and the devotee wearing it attains the grace of Moksha. The bead with thirteen faces is of the form of the Kama (Cupid or the god of Love) and the devotee wearing it attains the grace of Cupid in gratifying all desires. The bead with fourteen faces is of the form of Rudra being generated out of his eyes and the devotee wearing it attains the grace of destruction of all diseases. One who wears Rudrakshas, should not use intoxicants, meat, garlic, onions, carrots and all such prohibited things. By wearing Rudrakshas during eclipses, Vishusankranti (the end of Mina and beginning of Mesha Masa), new moon, full moon and other such auspicious days, one is freed of all sins. The base of the Rudraksha bead is Brahma, its navel is Vishnu, its face is Rudra and its hole consists of all gods. One day Sanatkumara asked Kalagnirudra: “O Lord! Tell me the rules for wearing Rudrakshas”. At that time Nidagha, Jadabharata, Dattatreya, Katyayana, Bharadvaja, Kapila, Vasishtha, Pippalada, etc., came to Kalagnirudra. Then Lord Kalagnirudra asked them why they all had come in a group. They all answered that they came to hear the method of wearing Rudrakshas. Kalagnirudra said: Those that are born out of Rudra’s Akshis (eyes) are called Rudrakshas. When these beads are even once touched by hand, one attains the glory of giving in charity two thousand cows at a time. When they are worn in ears, he gets the effect of giving out eleven thousand cows in charity. He also attains the state of the eleven Rudras. When the beads are worn on the head, one has the benefit of giving a crore of cows in charity. Of all these places, I am unable to tell you the benefit when worn in the ears. Whoever studies this Rudraksha Jabala Upanishad, be he a boy or a youth, becomes great. He becomes the Guru of all and the teacher of all Mantras. Havan and Archana should be done with these Mantras (of the Upanishad). That Brahmin who recites this Upanishad in the evening, destroys the sins committed during day time; who recites at noon, destroys the sins of six births; who recites in the morning and evening, destroys the sins of many births. He attains the same benefit of doing six thousand lacs of Gayatri Japa. He becomes purified from all sins of killing a Brahmin, drinking toddy, stealing gold, approaching Guru’s wife, having intercourse with her, speaking with corrupted person, etc. He gets the benefits of all pilgrimages and river-baths. He attains Siva-sayujya. He does not come back (to rebirth). Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Rudraksha Jabalopanishad, included in the Sama-Veda.
rudrākṣopaniṣadvedyaṃ mahārudratayojjvalam । pratiyogivinirmuktaśivamātrapadaṃ bhaje ॥ oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca ॥ sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇama- stvanirākaraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ atha hainaṃ kālāgnirudraṃ bhusuṇḍaḥ papraccha kathaṃ rudrākṣotpattiḥ । taddhāraṇātkiṃ phalamiti । taṃ hovāca bhagavānkālāgnirudraḥ । tripuravadhārthamahaṃ nimīlitākṣo'bhavam । tebhyo jalabindavo bhūmau patitāste rudrākṣā jātāḥ । sarvānugrahārthāya teṣāṃ nāmoccāraṇamātreṇa daśagopradānaphalaṃ darśanasparśanābhyāṃ dviguṇaṃ phalamata ūrdhvaṃ vaktuṃ na śaknomi । tatraite ślokā bhavanti । kasmiṃsthitaṃ tu kiṃ nāma kathaṃ vā dhāryate naraiḥ । katibhedamukhānyatra kairmantrairdhāryate katham ॥ 1॥ divyavarṣasahasrāṇi cakṣurunmīlitaṃ mayā । bhūmāvakṣipuṭābhyāṃ tu patitā jalabindavaḥ ॥ 2॥ tatrāśrubindavo jātā mahārudrākṣavṛkṣakāḥ । sthāvaratvamanuprāpya bhaktānugrahakāraṇāt ॥ 3॥ bhaktānāṃ dhāraṇātpāpaṃ divārātrikṛtaṃ haret । lakṣaṃ tu darśanātpuṇyaṃ koṭistaddhāraṇādbhavet ॥ 4॥ tasya koṭiśataṃ puṇyaṃ labhate dhāraṇānnaraḥ । lakṣakoṭisahasrāṇi lakṣakoṭiśatāni ca ॥ 5॥ tajjapāllabhate puṇyaṃ naro rudrākṣadhāraṇāt । dhātrīphalapramāṇaṃ yacchreṣṭhametadudāhṛtam ॥ 6॥ badarīphalamātraṃ tu madhyamaṃ procyate budhaiḥ । adhamaṃ caṇamātraṃ syātprakriyaiṣā mayocyate ॥ 7॥ brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāśceti śivājñayā । vṛthā jātāḥ pṛthivyāṃ tu tajjātīyāḥ śubhākṣakāḥ ॥ 8॥ śvetāstu brāhmaṇā jñeyāḥ kṣatriyā raktavarṇakāḥ । pītāstu vaiśyā vijñeyāḥ kṛṣṇāḥ śūdrā udāhṛtāḥ ॥ 9॥ brāhmaṇo bibhṛyācchvetātraktātrājā tu dhārayet । pītānvaiśyastu bibhṛyātkṛṣṇāñchūdrastu dhārayet ॥ 10॥ samāḥ snigdhā dṛḍhāḥ sthūlāḥ kaṇṭakaiḥ saṃyutāḥ śubhāḥ । kṛmidaṣṭaṃ bhinnabhinnaṃ kaṇṭakairhīnameva ca ॥ 11॥ vraṇayuktamayuktaṃ ca ṣaḍrudrākṣāṇi varjayet । svayameva kṛtaṃ dvāraṃ rudrākṣaṃ syādihottamam ॥ 12॥ yattu pauruṣayatnena kṛtaṃ tanmadhyamaṃ bhavet । samānsnigdhāndṛḍhānsthūlānkṣaumasūtreṇa dhārayet ॥ 13॥ sarvagātreṇa saumyena sāmānyāni vicakṣaṇaḥ । nikaṣe hemarekhābhā yasya rekhā pradṛśyate ॥ 14॥ tadakṣamamuttamaṃ vidyāttaddhāryaṃ śivapūjakaiḥ । śikhāyāmekarudrākṣaṃ triśataṃ śirasā vahet ॥ 15॥ ṣaṭtriṃśataṃ gale dadhyātbāhoḥ ṣoḍaśaṣoḍaśa । maṇibandhe dvādaśaiva skandhe pañcaśataṃ vahet ॥ 16॥ aṣṭottaraśatairmālāmupavītaṃ prakalpayet । dvisaraṃ trisaraṃ vāpi sarāṇāṃ pañcakaṃ tathā ॥ 17॥ sarāṇāṃ saptakaṃ vāpi bibhṛyātkaṇṭhadeśataḥ । mukuṭe kuṇḍale caiva karṇikāhārake'pi vā ॥ 18॥ keyūrakaṭake sūtraṃ kukṣibandhe viśeṣataḥ । supte pīte sadākālaṃ rudrākṣaṃ dhārayennaraḥ ॥ 19॥ triśataṃ tvadhamaṃ pañcaśataṃ madhyamamucyate । sahasramuttamaṃ proktamevaṃ bhedena dhārayet ॥ 20॥ śirasīśānamantreṇa kaṇṭhe tatpuruṣeṇa tu । aghoreṇa gale dhāryaṃ tenaiva hṛdaye'pi ca ॥ 21॥ aghorabījamantreṇa karayordhārayetsudhīḥ । pañcāśadakṣagrathitānvyomavyāpyapi codare ॥ 22॥ pañca brahmabhiraṅgaiśaca trimālā pañca sapta ca । grathitvā mūlamantreṇa sarvāṇyakṣāṇi dhārayet ॥ 23॥ atha hainaṃ bhagavantaṃ kālāgnirudraṃ bhusunḍaḥ papraccha rudrākṣāṇāṃ bhedena yadakṣaṃ yatsvarūpaṃ yatphalamiti । tatsvarūpaṃ mukhayuktamariṣṭanirasanaṃ kāmābhīṣṭaphalaṃ brūhīti hovāca । tatraite ślokā bhavanti ॥ ekavaktraṃ tu rudrākṣaṃ paratattvasvarūpakam । taddhāraṇātpare tattve līyate vijitendriyaḥ ॥ 1॥ dvivaktraṃ tu muniśreṣṭha cārdhanārīśvarātmakam । dhāraṇādardhanārīśaḥ prīyate tasya nityaśaḥ ॥ 2॥ trimukhaṃ caiva rudrākṣamagnitrayasvarūpakam । taddhāraṇācca hutabhuktasya tuṣyati nityadā ॥ 3॥ caturmukhaṃ tu rudrākṣaṃ caturvaktrasvarūpakam । taddhāraṇāccaturvaktraḥ prīyate tasya nityadā ॥ 4॥ pañcavaktraṃ tu rudrākṣaṃ pañcabrahmasvarūpakam । pañcavaktraḥ svayaṃ brahma puṃhatyāṃ ca vyapohati ॥ 5॥ ṣaḍvaktramapi rudrākṣaṃ kārtikeyādhidaivatam । taddhāraṇānmahāśrīḥ syānmahadārogyamuttamam ॥ 6॥ mativijñānasaṃpattiśuddhaye dhārayetsudhīḥ । vināyakādhidaivaṃ ca pravadanti manīṣiṇaḥ ॥ 7॥ saptavaktraṃ tu rudrākṣaṃ saptamādhidaivatam । taddhāraṇānmahāśrīḥ syānmahadārogyamuttamam ॥ 8॥ mahatī jñānasaṃpattiḥ śucirdhāraṇataḥ sadā । aṣṭavaktraṃ tu rudrākṣamaṣṭamātrādhidaivatam ॥ 9॥ vasvaṣṭakapriyaṃ caiva gaṅgāprītikaraṃ tathā । taddhāraṇādime prītā bhaveyuḥ satyavādinaḥ ॥ 10॥ navavaktraṃ tu rudrākṣaṃ navaśaktyadhidaivatam । tasya dhāraṇamātreṇa prīyante navaśaktayaḥ ॥ 11॥ daśavaktraṃ tu rudrākṣaṃ yamadaivatyamīritam । darśanācchāntijanakaṃ dhāraṇānnātra saṃśayaḥ ॥ 12॥ ekādaśamukhaṃ tvakṣaṃ rudraikādaśadaivatam । tadidaṃ daivataṃ prāhuḥ sadā saubhāgyavardhanam ॥ 13॥ rudrākṣaṃ dvādaśamukhaṃ mahāviṣṇusvarūpakam । dvādaśādityarūpaṃ ca bibhartyeva hi tatparam ॥ 14॥ trayodaśamukhaṃ tvakṣaṃ kāmadaṃ siddhidaṃ śubham । tasya dhāraṇamātreṇa kāmadevaḥ prasīdati ॥ 15॥ caturdaśamukhaṃ cākṣaṃ rudranetrasamudbhavam । sarvavyādhiharaṃ caiva sarvadārogyamāpnuyāt ॥ 16॥ madyaṃ māṃsaṃ ca laśunaṃ palāṇḍuṃ śigrumeva ca । śleṣmātakaṃ viḍvarāhamabhakṣyaṃ varjayennaraḥ ॥ 17॥ grahaṇe viṣuve caivamayane saṃkrame'pi ca । darśeṣu pūrṇamāse ca pūrṇeṣu divaseṣu ca । rudrākṣadhāraṇātsadyaḥ sarvapāpaiḥ pramucyate ॥ 18॥ rudrākṣamūlaṃ tadbrahmā tannālaṃ viṣṇureva ca । tanmukhaṃ rudra ityāhustadbinduḥ sarvadevatāḥ ॥ 19॥ iti ॥ atha kālāgnirudraṃ bhagavantaṃ sanatkumāraḥ papracchādhīhi bhagavanrudrākṣadhāraṇavidhim । tasminsamaye nidāgha- jaḍabharatadattātreyakātyāyanabharadvājakapilavasiṣṭha- pippalādādayaśca kālāgnirudraṃ parisametyocuḥ । atha kālāgnirudraḥ kimarthaṃ bhavatāmāgamanamiti hovāca । rudrākṣadhāraṇavidhiṃ vai sarve śrotumicchāmaha iti । atha kālāgnirudraḥ provāca । rudrasya nayanādutpannā rudrākṣā iti loke khyāyante । atha sadāśivaḥ saṃhārakāle saṃhāraṃ kṛtvā saṃhārākṣaṃ mukulīkaroti । tannayanājjātā rudrākṣā iti hovāca । tasmādrudrākṣatvamiti kālāgnirudraḥ provāca । tadrudrākṣe vāgviṣaye kṛte daśagopradānena yatphalamavāpnoti tatphalamaśnute । sa eṣa bhasmajyotī rudrākṣa iti । tadrudrākṣaṃ kareṇa spṛṣṭvā dhāraṇamātreṇa dvisahasragopradānaphalaṃ bhavati । tadrudrākṣe karṇayordhāryamāṇe ekādaśasahasragopradānaphalaṃ bhavati । ekādaśarudratvaṃ ca gacchati । tadrudrākṣe śirasi dhāryamāṇe koṭigopradānaphalaṃ bhavati । eteṣāṃ sthānānāṃ karṇayoḥ phalaṃ vaktuṃ na śakyamiti hovāca । ya imāṃ rudrākṣajābālopaniṣadaṃ nityamadhīte bālo vā yuvā vā veda sa mahānbhavati । sa guruḥ sarveṣāṃ mantrāṇāmupadeṣṭā bhavati etaireva homaṃ kuryāt । etairevārcanam । tathā rakṣoghnaṃ mṛtyutārakaṃ guruṇā labdhaṃ kaṇṭhe bāhau śikhāyāṃ vā badhnīta । saptadvīpavatī bhūmirdakṣiṇārthaṃ nāvakalpate । tasmācchraddhayā yāṃ kāñcidgāṃ dadyātsā dakṣiṇā bhavati । ya imāmupaniṣadaṃ brāhmaṇaḥ sāyamadhīyāno divasakṛtaṃ pāpaṃ nāśayati । madhyāhne'dhīyānaḥ ṣaḍjanmakṛtaṃ pāpaṃ nāśayati । sāyaṃ prātaḥ prayuñjāno'nekajanmakṛtaṃ pāpaṃ nāśayati । ṣaṭsahasralakṣagāyatrījapaphalamavāpnoti । brahmahatyāsurāpāna- svarṇasteyagurudāragamanatatsaṃyogapātakebhyaḥ pūto bhavati । sarvatīrthaphalamaśnute । patitasaṃbhāṣaṇātpūto bhavati । paṅktiśatasahasrapāvano bhavati । śivasāyujyamavāpnoti । na ca punarāvartate na ca punarāvartata ityoṃsatyamityupaniṣat ॥ oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca ॥ sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇama- stvanirākaraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti rudrākṣajābālopaniṣatsamāptā ॥