From the beautiful eyes of the divine, tears began to fall. As those sacred drops touched the earth, they transformed into what became known as the Rudrākṣa tree. These tears, now manifest as trees, arose for the blessing of devotees everywhere, and their beads were gifted to the followers of Vishnu as well as to people of all four castes, spreading their grace and sanctity throughout the world. The Rudrākṣa beads, so dear to Shiva, sprang forth from various places: from the earth and water, from the land of Gauḍa, and in holy cities such as Mathurā, Ayodhyā, Laṅkā, and Malaya. They also appeared in the Sahya mountains, in Kāśī, in ten other sacred regions, and in many other lands. These beads, praised in the scriptures, are renowned for destroying even great heaps of sin. By divine command, all—Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras, those born upon the earth—are to wear Rudrākṣas suited to their own kind, for they are auspicious. The wise have taught that their colors correspond to the castes: white for Brāhmaṇas, red for Kṣatriyas, yellow for Vaiśyas, and black for Śūdras. Each person should wear the Rudrākṣa of the color appropriate to their birth. The fruit that comes from wearing Rudrākṣa is to be sought by those who desire either worldly enjoyment or liberation, but especially by devotees of Shiva. Always, these beads are to be worn for the pleasure of Shiva and Pārvatī. Of the beads, those the size of an amla fruit are said to be the best, while those the size of a jujube fruit are considered of medium quality. For those of lowest merit, wearing even a single bead is the prescribed practice, though this is for those lacking in devotion or seeking harm. Yet, even a bead the size of a jujube fruit brings benefits in this world, increasing happiness and fortune. If it is the size of an amla fruit, it destroys all calamities; if it is as small as a gunja seed, it fulfills every desire. The lighter the Rudrākṣa bead, the greater the benefit it confers, with each bead said by the wise to yield ten times more merit. Wearing Rudrākṣa is a means prescribed for the destruction of sin, and thus it should certainly be worn by those who seek the fulfillment of all their aims. No other garland in this world is as auspicious or as fruitful as the Rudrākṣa garland, O Supreme Goddess. Rudrākṣa beads that are smooth, firm, large, and adorned with thorns are considered most auspicious, ever granting both worldly enjoyment and liberation. One should avoid Rudrākṣa beads that are infested with worms, broken, split, lacking thorns, wounded, or misshapen. A bead with a naturally formed hole is regarded as excellent, while one pierced by human effort is considered only middling. The wearing of Rudrākṣa brings about the destruction of even great sins. If one wears a hundred beads, that person becomes like Rudra in form. By wearing eleven hundred beads, one attains a fruit so great that it cannot be fully described, even in a hundred years. A crown made of five hundred and fifty Rudrākṣa beads is proper, and the best devotee should fashion it with care. With three hundred and sixty beads, repeated three times, a sacred thread should be made by the dedicated devotee. Three Rudrākṣa beads are prescribed for the topknot, and six each for the left and right ears. One hundred and one beads should be worn on the neck and arms, corresponding to the number of Rudras; at the elbows, a gem should be tied. Three sacred threads should be worn by those devoted to Shiva, and any remaining beads, counted as five, should be worn at the waist. Such Rudrākṣa beads, worn in this manner, must be honored and praised by all, just as one would worship Mahesha himself. When one meditates upon such a form, seated properly, and utters the name of Shiva upon seeing it, all sins are washed away. For those unable to wear more than a thousand beads, another auspicious method is given. One Rudrākṣa should be worn in the hair tuft, thirty on the head, fifty on the neck, and sixteen on each arm. Twelve should be worn on each wrist, two on the shoulders, and five hundred in total; with one hundred and eight, a garland and sacred thread should be arranged. Whoever wears a thousand Rudrākṣas with firm discipline is honored by all the gods, just as they honor Rudra. In another arrangement, one Rudrākṣa is worn in the hair tuft, forty on the crown, thirty-two at the throat, and one hundred and eight on the chest. One bead is worn on each ear, six on each arm, sixteen on each forearm, and twice that number on the hands. Whoever wears them with devotion and in the proper count, even if a Shaiva by birth, should be worshipped like Shiva and revered by all. As for the mantras: on the head, Rudrākṣa should be worn with the Ishana mantra; on the ears with the Tatpurusha mantra; on the neck with the Aghora mantra; and likewise on the heart. With the seed mantra of Aghora, the wise should wear them on the hands, and with the fifteen-syllable mantra of Vamadeva, on the abdomen. With the five Brahma mantras, thirty garlands and five or seven are prescribed; or with the root mantra of Vama, all the beads may be worn. After donning Rudrākṣa beads, one should abstain from wine, meat, garlic, onion, horse gram, phlegm-causing foods, excrement, and boar. For Brahmins, a hundred thousand Rudrākṣas are prescribed; for Kshatriyas, red ones; for ascetics, joyful ones; for Vaishyas, those repeatedly drunk; and for Shudras, black ones and those like elephant beads, as stated in the scriptures. Those of the four castes, whether householders or ascetics, should wear Rudrākṣa with discipline. This supreme secret should never be abandoned, for wearing Rudrākṣa is the mark of the virtuous, and abandoning it leads to all hells. Among the beads, those lighter than amalaki are to be chosen first; those afflicted, bitten by thorns, eaten by worms, or defective with holes should be avoided by those seeking auspiciousness. Even so, Rudrākṣa beads the size of chickpeas or those without blemish are always praised as subtle and supremely auspicious.