Hear now the sacred narrative, O seeker, as revealed in the scriptures. The greatness of Rudrākṣa is extolled, each bead bearing a unique power and divine presence. The three-faced Rudrākṣa, ever auspicious, directly bestows accomplishment; through its influence, all forms of knowledge become firmly established within the wearer. The four-faced Rudrākṣa is said to be none other than Brahmā himself. It has the power to destroy even the gravest sin, such as the killing of a man, and merely seeing or touching it instantly grants the four aims of life: dharma, artha, kāma, and mokṣa. The five-faced Rudrākṣa, self-manifest as Rudra known as Kālāgni, is the Lord who grants liberation to all and fulfills every desire. All sins—whether from forbidden acts, wrongful deeds, or consuming the unfit—are cleansed by the power of this five-faced bead. The six-faced Rudrākṣa embodies Kārtikeya; when worn on the right arm, it frees the devotee from even the sin of killing a Brahmin, leaving no room for doubt. The seven-faced Rudrākṣa is Maheśāni, called Anaṅga; when worn, it elevates even the poorest to the status of a lord among gods. The eight-faced bead is the form of Vasu and Bhairava, and when adorned, it grants a full lifespan—so much so that even the dead are raised to the dignity of trident-bearers. The nine-faced Rudrākṣa is Bhairava, remembered as Kapila among sages, with Durgā as its presiding goddess and Maheśvarī manifesting in nine forms. Whoever wears this Rudrākṣa on the left hand with devotion becomes the Lord of all, certainly equal to the divine, without question. The ten-faced Rudrākṣa is Maheśāni, the very god Janārdana; when worn, O Lady of the Gods, all desires are fulfilled. The eleven-faced Rudrākṣa, when worn with Rudra, brings victory everywhere. The twelve-faced bead should be worn on the head, for within it are established all twelve Ādityas. The thirteen-faced Rudrākṣa is Viśvedeva; by wearing it, one attains all desires, good fortune, and auspiciousness. The fourteen-faced Rudrākṣa is the supreme form of Śiva; when worn on the head with devotion, it destroys all sins. Thus, the types of Rudrākṣa are described according to their faces. One should wear these sacred beads with devotion and faith, accompanied by mantras, seeking all desired goals and never showing negligence toward the gods. If anyone wears Rudrākṣa on earth without the proper mantra, he is condemned to a terrible hell for as long as the reign of fourteen Indras. Yet, when adorned with Rudrākṣa, all ghosts, spirits, fiends, ḍākinīs, śākinīs, and harmful beings flee at the very sight. Any artificial or magical harm, such as sorcery, is dispelled, fleeing in fear of one adorned with Rudrākṣa. Upon seeing such a devotee, the gods—Śiva, Viṣṇu, the Goddess, Gaṇapati, Sūrya, and all others—are pleased, O Pārvatī. Knowing this greatness, the Rudrākṣa should be worn properly, with mantras and devotion, for the growth of righteousness. Thus, at the beginning of time, Śiva, the Supreme Self, spoke to Girijā of the greatness of ash and Rudrākṣa, which bestow both worldly enjoyment and ultimate liberation. Know that the wearer of ash and Rudrākṣa is exceedingly dear to Śiva; by their power, all enjoyments and liberation are surely attained. One who wears ash and Rudrākṣa, devoted to Śiva and reciting the five-syllabled mantra, is said to be completely fulfilled and blessed with auspiciousness. Without the three lines of sacred ash and the Rudrākṣa garland, even if worshipped, the Great God does not grant the desired fruits. All that was asked, O lord of sages, has now been explained: the greatness of ash and Rudrākṣa, which fulfills every desire. Whoever hears daily this supreme and auspicious account of Rudrākṣa and ash, with devotion, attains all desires. Here, enjoying all happiness with sons and grandsons, such a one attains supreme liberation hereafter and becomes exceedingly dear to Śiva. All this has been told from the Vidyeśvara Saṁhitā; it ever grants accomplishment and liberation by Śiva’s command. Now, let us offer salutations to Śiva, to Soma, to him with his attendants and sons, to the Lord of Pradhāna and Puruṣa, the cause of creation, preservation, and destruction. His power is incomparable, his sovereignty all-pervading; mastery and greatness are his very nature. To him who is unborn, the maker of the universe, eternal, auspicious, imperishable, the great god, the great soul—I take refuge in Śiva. In the sacred field of righteousness, at the confluence of the Ganga and Yamunā at Prayāga, in the Naimiṣa forest, on the path to Brahma’s world, sages of restrained minds, devoted to truth and vows, endowed with great energy and fortune, gathered to perform a great sacrificial session. Hearing of this pure and noble assembly, the wise disciple of Vedavyāsa, son of Satyavatī, came directly to that place. This great-souled, intelligent disciple was renowned throughout the three worlds, skilled in discerning the merits and faults of speech, surpassing even Bṛhaspati in eloquence, delighting all with his words. He was a masterful storyteller, a poet attuned to time and propriety; this Sūta, foremost among Paurāṇikas, arrived there. Seeing him, the sages, their hearts filled with joy, welcomed him with fitting hospitality and worship. Having received their honor, he accepted it with a mind disciplined as instructed, and with self-control. Thus unfolds the sacred tale, revealing the greatness of Rudrākṣa, ash, and the path to fulfillment and liberation, as sanctioned by Śiva himself.