One should always strive to perform sacred acts to the best of one’s ability, adapting to the circumstances of place, time, and other considerations. If, for any reason, one cannot fully anoint oneself or apply all the ritual markings, it is still essential to at least make the tripuṇḍra—the three horizontal lines sacred to Shiva—and other prescribed marks. With a heart full of remembrance for Shiva—the three-eyed Lord, the very foundation of the three guṇas and the origin of the three Vedas—one should respectfully utter, “Salutations to Shiva,” and then apply the tripuṇḍra upon the forehead. While doing so, one should say “namaḥ” and place the two seed syllables “īśā” on both sides, thus sanctifying the mark. Likewise, by uttering “namaḥ” with the appropriate seed syllables, one should apply the tripuṇḍra on both forearms. The marks should be made below with syllables dedicated to the ancestors, above with those for Umā and Īśa, and similarly on the back and rear of the head, following the prescribed method. O wise Śainaka, listen now as the great Lord, appearing in the form of Shiva, reveals to you the greatness of the Rudrākṣa. The Rudrākṣa is most beloved of Shiva and is supremely purifying; it is said that by merely seeing, touching, or reciting its glories, all sins are washed away. Long ago, the supreme soul Shiva first imparted the greatness of the Rudrākṣa to the goddess, for the benefit of all the worlds. “Listen, O goddess,” Shiva said, “to the glory of Rudrākṣa, as I recount it for your delight and for the welfare of all devotees. O Maheshāni, in ages past, for thousands of divine years, my mind, restrained and trembling, was absorbed in deep austerity. Then, by my own will, for the benefit of the worlds, I playfully opened my eyes. From both my beautiful eyes, drops of water fell to the earth. These drops of tears, O Parameśāni, became known as the Rudrākṣa tree. Having attained the form of a tree, for the blessing of devotees, Rudrākṣas were given to the worshippers of Vishnu and to all four castes. I produced Rudrākṣas, dear to Shiva, from the earth, from water, and from the land of Gauḍa, as well as in sacred places like Mathurā, Ayodhyā, Laṅkā, and Malaya. They also arose in the Sahya mountains, Kāśī, and in ten other sanctified regions. These Rudrākṣas are renowned for destroying even the greatest heaps of sin and are praised throughout the scriptures. By divine command, Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras—everyone born on earth—should wear Rudrākṣas appropriate to their own kind, for they are auspicious. The colors of Rudrākṣa beads—white, red, yellow, and black—are to be known in proper order, and wise men say that each person should wear the color suited to their caste. Those who desire worldly enjoyment or liberation should wear Rudrākṣas to obtain the fruit they seek, but especially should Shiva’s devotees wear them always, for the pleasure of Shiva and Pārvatī. The bead that is the size of an amla fruit is considered the best; the one the size of a jujube fruit is regarded as medium. For those who are undevoted or seek harm, wearing even a single bead is the lowest prescribed method. Yet, O Parvati, even a bead the size of a jujube fruit grants benefit in this world, increasing happiness and good fortune. If the bead is the size of an amla fruit, it destroys all calamities; if it is as small as a gunja seed, it fulfills all desires. The lighter the bead, the greater the benefit it bestows; wise ones say that each bead yields ten times more merit than the last. Wearing Rudrākṣa is thus prescribed as a means to destroy sin, and so it should certainly be worn for the accomplishment of all aims. No other garland in this world is as auspicious or fruitful as the Rudrākṣa garland, O Supreme Goddess. The most auspicious Rudrākṣa beads are those that are smooth, firm, large, and adorned with thorns; such beads always grant desires, enjoyment, and liberation. One should avoid beads that are infested with worms, broken, split, lacking thorns, wounded, or misshapen. A Rudrākṣa with a naturally formed hole is considered excellent, while one with a man-made hole is only middling. By wearing Rudrākṣa, one destroys even the greatest sins. If a person wears a hundred beads, they become like Rudra in form. Wearing eleven hundred beads bestows such immense merit that even in a hundred years, its full fruit cannot be described. The proper crown is made of five hundred and fifty Rudrākṣa beads, and the best devotee should arrange it with care. A sacred thread should be made with three hundred and sixty beads, repeated three times. Three beads are prescribed for the topknot, O Great Goddess, and six for each ear. A hundred and one beads should be worn around the neck and arms, matching the number of Rudras; at the elbows, a gem should be tied again. Three sacred threads should be worn by those devoted to Shiva, and the remaining five beads should be worn at the waist. O Supreme Goddess, Rudrākṣa beads worn in this manner must be honored and praised by all, just as one would worship Mahesha himself. When a devotee sits in meditation, having assumed the proper seat, and utters “Shiva” upon seeing this sacred form, they are freed from all sins. This is the prescription for wearing more than a thousand beads; but if that is not possible, another auspicious method is revealed: 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 the wrists, two on the shoulders, and five hundred in total. With one hundred and eight, a garland and sacred thread should be made. Thus, whoever wears a thousand Rudrākṣas with firm discipline is honored by all the gods, just as they honor Rudra himself.