O Supreme Lady, the eleven-faced Rudrākṣa, when worn together with devotion to Rudra, bestows victory in all directions. The twelve-faced Rudrākṣa, when placed upon the head, establishes within itself all the twelve radiant forms of the Ādityas. The thirteen-faced Rudrākṣa embodies the Viśvedeva; whoever wears it attains fulfillment of all desires, good fortune, and auspiciousness. The fourteen-faced Rudrākṣa is none other than the supreme aspect of Śiva himself; when worn with devotion upon the head, it destroys every sin. Thus, the various types of Rudrākṣa have been described according to their different faces. One should wear these Rudrākṣas with deep devotion and faith, always accompanied by the recitation of mantras, so that all cherished aims may be achieved. One must not be negligent in honoring the gods. If, however, anyone wears Rudrākṣa upon the earth without the proper mantras, that person is condemned to dreadful hells for a period as long as the reign of fourteen Indras. Yet, those adorned with Rudrākṣa are protected: at their very sight, ghosts, spirits, fiends, ḍākinīs, śākinīs, and all harmful beings flee in fear. Any harm wrought by sorcery or magic also departs far away, terrified of the one adorned with Rudrākṣa. When such a person is seen, Śiva, Viṣṇu, the Goddess, Gaṇapati, Sūrya, and all other gods, O Pārvatī, become pleased. Knowing thus the greatness of Rudrākṣa, O Great Goddess, it is to be worn properly, with mantras and devotion, for the increase of righteousness. In the beginning, this was taught to Girijā by Śiva, the Supreme Self—the greatness of ash and Rudrākṣa, which grants both enjoyment in this world and liberation hereafter. Understand that the wearer of ash and Rudrākṣa is exceedingly dear to Śiva; by their power, both worldly enjoyment and liberation are attained without doubt. Whoever wears ash and Rudrākṣa, remaining devoted to Śiva and reciting the five-syllabled mantra, is said to be completely fulfilled and ever facing auspiciousness. If one does not bear the three sacred lines of ash and the Rudrākṣa garland, even if worship is performed, the Great God does not grant the desired fruits. Thus, O lord of sages, all you have asked has been explained: the greatness of ash and Rudrākṣa, which grants the fulfillment of all desires. Whoever hears daily this supreme and auspicious greatness of Rudrākṣa and ash, with devotion, attains all desires. Enjoying happiness here together with sons and grandsons, he then attains supreme liberation and becomes exceedingly dear to Śiva. All this has been told to you, O best of sages, from the Vidyeśvara Samhitā; by Śiva’s command, it always brings all accomplishments and liberation. Salutations to Śiva, to Soma, to him with his attendants and sons, to the Lord of Pradhāna and Puruṣa, the very cause of creation, preservation, and destruction. His power is beyond compare, 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 field of righteousness, at that great and sacred place where the Gaṅgā and Yamunā meet—at Prayāga—within the Naimiṣa forest, on the path to Brahmā’s world, there assembled sages of restrained minds, devoted to truth and vows, possessed of great energy and fortune, and they performed a great sacrificial session. Hearing of their pure and noble gathering, the wise disciple of Vedavyāsa, the son of Satyavatī, came directly to that sacred place. This great-souled, intelligent disciple, renowned in the three worlds, was skilled in the merits and faults of speech, composed of five parts. His eloquence surpassed even Bṛhaspati; his words were sweet, delightful, and charming. He was a skilled narrator of stories, a poet who knew the proper time and manner; this Sūta, foremost among the reciters of the Purāṇas, arrived there. Upon his arrival, the hearts of the sages were gladdened. They offered him the hospitality and worship due to one of his stature. Receiving their honor with a mind full of self-control, as was proper, he accepted their offerings. Then, from among the gathering of these purified sages, a great longing arose in their hearts to hear the ancient tales. With their attention wholly turned to him, they spoke: “O Romaharṣaṇa, all-knowing one, by great fortune you have come to us today, illustrious sage, wise king among Shaivas. You have received the entire knowledge of the Purāṇas directly from Vyāsa; thus, you are the vessel of wondrous stories. Like the ocean, source of precious gems, you possess all that has been, all that will be, and whatever else exists. Nothing in the three worlds is unknown to you; you have come here for our sake by unseen destiny. Do not depart without doing us some good; do not go in vain. Therefore, let us hear the most auspicious Purāṇa, rich in noble tales, the very essence and entirety of Vedānta—recount it swiftly to us.” Thus entreated by the Veda-versed sages, Sūta replied with gentle, well-reasoned, and auspicious words: “Honored and favored by you, how could I not properly narrate the Purāṇa revered by the sages?” Then, after offering salutations to Mahādeva, the Goddess, Skanda, Vināyaka, Nandin, and Vyāsa, the son of Satyavatī, he began his sacred narration.