By the divine command of Shiva, the sacred Rudraksha beads are to be worn by all—regardless of order or caste, including women and Shudras. These beads, especially when accompanied by the Pranava mantra, are universally blessed. Those who wear Rudraksha by day while performing rituals meant for the night, or by night with rituals meant for the day, find themselves freed from all sins at the three sacred junctures: morning, midday, and evening. In this world, only those who bear the tripundra mark upon their foreheads, wear matted hair, or adorn themselves with Rudraksha beads truly attain the fruits of this world. Among them, those who wear a single Rudraksha on their head, the tripundra on the center of their forehead, and recite the five-syllable mantra are to be honored by the virtuous. Conversely, those who lack Rudraksha on their bodies, tripundra on their foreheads, or the five-syllable mantra on their lips are to be led to the abode of Yama, the lord of death. Whether one understands the power of ashes and Rudraksha or not, those who wear them are always to be honored, never insulted. This was the command of Kāla to his attendants, who, upon hearing it, stood silent and awestruck. Shiva then spoke to Parvati, saying, “O great goddess, Rudraksha destroys even the gravest sins. It is dear to me, pure, and greatly sanctifying.” Whoever wears Rudraksha on their hand, arm, or head is inviolable to all beings and moves upon earth in the very form of Rudra. Such a person is to be revered by all gods and demons; they are to be worshipped, and even the sight of them destroys sin, just as seeing Shiva himself does. Even those who do not practice meditation or possess knowledge, if they wear Rudraksha, are freed from all sins and attain the highest state. Reciting mantras with Rudraksha beads yields merit a crore-fold, and merely wearing them grants ten crore times the merit. As long as Rudraksha remains on the body, even minor death cannot trouble the wearer. One whose body shines with Rudraksha, who is marked with tripundra, and who recites the Mrityunjaya mantra, brings the fruit of Rudra to those who see him. Such a devotee is dear to the five gods and to all the gods. With a Rudraksha garland, all mantras may be recited by the devotee, O beloved Parvati. Devotees of Vishnu and other gods also wear Rudraksha without doubt, but a devotee of Rudra should especially always wear them. There are various kinds of Rudraksha, distinguished by their faces; listen with devotion, O Parvati, as they grant both enjoyment and liberation. The one-faced Rudraksha is Shiva himself, bestower of enjoyment and liberation; merely seeing it destroys even the sin of killing a Brahmin. Where it is worshipped, Lakshmi never departs, all obstacles are destroyed, and all desires are fulfilled. The two-faced Rudraksha is the Lord of gods, bestower of all desired fruits, and quickly destroys the sin of killing a cow. The three-faced Rudraksha bestows accomplishment directly; by its power, all forms of knowledge become firmly established. The four-faced Rudraksha is Brahma himself, destroying the sin of killing a man, and by seeing or touching it, immediately granting the four aims of life. The five-faced Rudraksha, self-manifest as Rudra and called Kālāgni, grants liberation to all and bestows the fruits of all desires. All sins—approaching the forbidden, committing wrongs, and consuming what should not be eaten—are removed by the five-faced Rudraksha. Kārtikeya, with six faces, when worn on the right arm, frees one from sins like killing a Brahmin, beyond doubt. The seven-faced Maheśāni, named Anaṅga, when worn, elevates even a poor person to a lord among gods. The eight-faced Rudraksha, the form of Vasu and Bhairava, when worn, grants full lifespan, and even the dead become bearers of the trident. Bhairava is nine-faced, and Kapila is remembered as a sage; Durga is the presiding goddess, and Maheśvarī has nine forms. Whoever wears this nine-faced Rudraksha on the left hand with devotion becomes the Lord of all, certainly equal to Shiva himself. The ten-faced Maheśāni is the god Janārdana; when worn, all desires are attained. The eleven-faced Rudraksha, when worn with devotion to Rudra, brings victory everywhere. The twelve-faced Rudraksha, worn on the head, establishes all twelve Adityas within. The thirteen-faced Rudraksha is Viśvedeva; by wearing it, one attains all desires, good fortune, and auspiciousness. The fourteen-faced Rudraksha is the supreme Shiva; when worn on the head with devotion, all sins are destroyed. Thus, O Parvati, the types of Rudraksha are described according to their faces. One should wear Rudraksha with devotion and faith, accompanied by mantras, to attain all desired goals, avoiding laziness toward the gods. If a person wears Rudraksha without a mantra, he goes to terrible hell for as long as the reign of fourteen Indras. Upon seeing one adorned with Rudraksha, ghosts, spirits, fiends, dākinīs, śākinīs, and other harmful beings flee. Any artificial or magical harm, such as sorcery, departs far away, fearing the form of the one adorned with Rudraksha. Upon seeing such a person, Shiva, Vishnu, the goddess, Ganapati, Surya, and all other gods, O Parvati, become pleased.