El Devi Bhagavatam

The Devas said :-- “O Devî! Obeisance to Thee! Thou art the Highest Knowledge and the Creatrix, Preservrix and the Destructrix of the Universe. O Thou, the Lotus-eyed! Thou art the Refuge of all! So we bow down to Thee. O Devî! Thou art collectively and individually Vis'va, Taijasa, Prâjña, Virât and Sûtrâtmâ. O Bhagavatî. Thou art differentiated and undifferentiated; Thou art the Kûtastha Chaitanya (the Unmoveable, Unchangeable Consciousness). So we bow down to Thee. O Durge! Thou art unconcerned with the creation, preservation and destruction; yet Thou punishest the wicked and art easily available by the sincere devotion of Thy Bhaktas. O Devî! Thou scorchest and destroyest the ignorance and sin of the embodied souls. Hence Thou art named Bhargâ. So we bow down to Thee. O Mother! Thou art Kâlikâ, Nîla Sarasvatî, Ugra Târâ, Mahogrâ; Thou assumest many other forms. So we always bow down to Thee. O Devî! Thou art Tripura Sundarî, Bhairabî, Mâtangî, Dhûmâvatî, Chhinnamastâ, S'âkambharî and Rakta Dantikâ. Obeisance to Thee! O Bhagavatî! It is Thou that didst appear as Laksmî out of

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the milk ocean (Ksîra Samudra). Thou hadst destroyed Vritrâsura, Chanda, Munda, Dhûmralochana, Rakta Bîja, S’umbha, Nis'umbha and the Exterminator of the Dânavas and thus, Thou didst do great favours to the Devas. So, O Gracious Countenanced! Thou art Vîjayâ and Gangâ; O Sârade! We bow down to Thee. O Devî! Thou art the earth, fire, Prâna and other Vâyus and other substances. O Merciful! Thou art of the form of this Universe; the Deva form, and the Moon, Sun and other Luminous forms and of the Knowledge Form.

97-109. O Devî! Thou art Sâvitrî; Thou art Gâyatrî; Thou art Sarasvatî; Thou art Svadhâ, Svâhâ, and Daksinâ. So we bow down to Thee. Thou art, in the Vedas, the Âgamas, “Not this, not this.” Thou art what is left after the negation of all this. This all the Vedas declare of Thy True Nature thus as the Absolute Consciousness in all. Thus Thou art the Highest Deity. So we worship Thee. As Thou art surrounded by large black bees, Thou art named Bhrâmarî. We always make obeisance to Thee! Obeisance to Thee! Obeisance to Thy sides! Obeisance to Thy back! Obeisance to Thy front! O Mother! Obeisance to Thy above! Obeisance to Thy below! Obeisance to everywhere round of Thee! O Thou, the Dweller in Manî Dvîpa! O Mahâ Devî! Thou art the Guide of the innumerable Brahmândas! O World Mother! Let Thou be merciful to us. O Devî! Thou art higher than the highest. O World Mother! Victory be to Thee! All Hail! O Goddess of the universe! Thou art the Best in the whole universe; Victory to Thee! O Lady of the world! Thou art the mine of all the gems of qualities. O Parames'varî! O World Mother! Let Thou be pleased unto us.” Nârâyana said :-- Hearing those sweet, ready and confident words of the Devas, the World Mother said in the sweet tone of a Mad Cuckoo:-- “O Devas! As far as granting boons to others is concerned, I am ever ready. I am always pleased with you. So, O Devas! Say what you want.” Hearing the words of the Devî, the Devas began to express the cause of their sorrows. They informed Her of the wicked nature of the vicious Daitya, the neglect of the Devas, the Brahmânas and the Vedas and the ruins thereof, and the dispossession of the Devas of their abodes and the receiving by the Daitya of the boon from Brahmâ; in fact, everything what they had to say, duly and vigorously. Then the Bhagavatî Bhrâmarî Devî sent out all sorts of black bees, hornets, etc., from Her sides, front and forepart.

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110-120. Innumerable lines of black bees then were generated and they joined themselves with those that got out of the Devî's hands and thus they covered the whole earth. Thus countless bees began to emit from all sides like locusts. The sky was overcast with the bees; and the earth was covered with darkness. The sky, mountain peaks, trees, forests all became filled with bees and the spectacle presented a grand dismal sight. Then the black bees began to tear asunder the breasts of the Daityas as the bees bite those who destroy their beehives. Thus the Daityas could not use their weapons nor could they fight nor exchange any words. Nothing they could do; they had no help but to die. The Daityas remained in the same state where they were and in that state they wondered and died. No one could talk with another. Thus the principal Daityas died within an instant. Thus completing their destruction, the bees came back to the Devî. All the people then spoke to one another “Oh! What a wonder! Oh! What a wonder!” Or like this :-- “Whose Mâyâ is this! What a wonder that She will do like this!” Thus Brahmâ, Visnu and Mahes'a became merged in the ocean of joy and worshipped the Devî Bhagavatî with various offerings and shoutings of chants “Victory to the Devî” and showered flowers all around. The Munis began to recite the Vedas. The Gandharbas began to sing.

121-127. The various musical instruments, Mridangas, Murajas, the Indian lutes, Dhakkâs, Damarus, S'ankhas, bells, etc., all sounded and the three worlds were filled with their echoes. All with folded palms chanted various hymns of praise to the Devî and said “O Mother! Îsânî! Victory to Thee!” The Mahâ Devî became glad and gave to each separate boons and when they asked “for unshakeable devotion to Thy lotus feet,” She granted them that also and disappeared before them. Thus I have described to you the glorious character of the Bhrâmârî Devî. If anybody hears this very wonderful anecdote, he crosses at once this ocean of the world. Along with the glories and greatness of the Devî, if one hears the accounts of Manus, then all auspiciousness comes to him. He who hears or recites daily this Greatness of the Devî, becomes freed from all his sins and he gets himself absorbed in the thoughts of the Devî (Sâjuya). Note :-- The Mantra is here not merely the Seed, the Spiritual Password, but it connotes, besides the idea of the password, the Âdi First vibration and it exhibits the First Spiritual Form, endowed with the highest feelings of Faith, Wisdom, Bliss and Joy, displayed with the grandest colours, startling thrills, rapt enchanting

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signs, gestures, and postures, the shooting forth of all powers, the sources of Siddhis, that cannot be ordinarily conceived in the worldly concerns. Their faint echoes govern this mighty world. The Mantras are seated in the six chakras or plexuses or the six Laya centres in the spinal cord. Within these chakras, the transformations of the Tattvas take place. Some vanish. Some appear and so on. Remark :-- In this chapter we find clearly the mention of the several names of the ten Das'a Mahâ Vidyâs.

Here ends the Thirteenth Chapter of the Tenth Book of the account of Bhrâmarî Devî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa and here ends as well the Tenth Book.

[The Tenth Book completed.]

The Devi Bhagavatam: The Eleventh Book: Chapter 1

THE ELEVENTH BOOK

Chapter I

On what is to be thought of in the morning

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1-13. Nârada said :-- O Bhagavân! O Thou, the Eternal One! O Nârâyana! O Lord of the past and the future! Thou art the Creator and the Lord of all the beings that lived in the past and that will come into existence in the future. Thou hast described to me the highly wonderful and excellent anecdote of the Exalted Devî. How She did assume the forms of Mahâkâlî, Mahâ Laksmî, Mahâ Sarasvatî and Bhrâmarî, for the fulfilment of the Devas' purposes and how the Devas got back their possessions by the Grace of the Devî. All you have described. O Lord! Now I want to hear the rules of Sadâchâra (right way of living), the due observance of which by the devotees pleases the World-Mother. Kindly describe them.

Nârâyana said :-- O Knower of Truth! Now I am telling you those rules of the right way of living, which rightly observed, always please Bhagavatî. Listen first, I will talk of the Brâhmins, how their welfare is secured, what the Brâhmanas ought to do on getting up early in the morning from their bed. From the sunrise to the sunset the Brâhmanas should do all the daily and occasional duties (Nitya and Naimittik Karmas) and they are to perform the optional works for some particular object such as Puttresti Yajña and other good works (not acts of black magic as killing, causing pain and inconveniences to others, etc.). It is the Self alone and not the Father, Mother, etc., nor any other body that, helps us on our way to that happiness in the next world. Father, Mother, wife, sons and others are helps merely to our happiness in this world. None of them are helpful to us in bettering our states in the next world.

Deliverance of one's Self depends verily on his own Self. Therefore one should always earn and store dharma (religion) and observe always there the right conduct to help one in the next world. If Dharma be on our side, this endless sea of troubles can be safely crossed. The rules of right living as ordained by Manu in S’rutis and Manu Smritis are the principal Dharmas. The Brâhmanas should always be observant to their Dharma as ordained in the S’âstras, S’ruti and Smriti. Follow the right conduct and then you will get life, posterity and increase of happiness easily here and hereafter. By right conduct, food is obtained and sins are easily destroyed; the right conduct is the auspicious principal

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Dharma of men. Persons of right living enjoy happiness in this world as well as in the next. Those, who are veiled in darkness by Ignorance and thus wildly enchanted, can verily see their way to Mukti if they follow the Great Light revealed to them by Dharma and the right conduct. It is by Sadâchâra, that superiority is attained. Men of right conduct always do good deeds. From good deeds, knowledge comes. This is the advice of Manu.

14-24. Right way of living is the best of all the Dharmas and is great Tapasyâ (asceticism). The knowledge comes from this Right Living. Everything is attained thereby. He who is devoid of Sadâchâra, is like a S’ûdra, even if he comes of a Brâhmin family. There is no distinction whatsoever betwen him and a S’ûdra. Right conduct is of two kinds :-- (1) as dictated by the S’âstras, (2) as dictated by the popular custom (Laukika). Both these methods should be observed by him who wants welfare for his Self. He is not to forsake one of them. O Muni! The village Dharma, the Dharma of one's own caste, the Dharma of one's own family and the Dharma of one's own country all should be observed by men. Never, never he is to do anything otherwise. With great loving devotion that is to be preserved. Men who practise wrong ways of living, are censured by the public; they always suffer from diseases. Avoid wealth and desires that have no Dharma in them. Why? If in the name of dharma, painful acts (e. g. killing animals in sacrifices) are to be committed, those are blamed by the people; so never commit them. Avoid them by all means. Nârada said :-- “O Muni! The S’âstras are not one, they are many and they lay down different rules and contradictory opinions, How then Dharma is to be followed? And according what Dharma S’âstra?” Nârâyana said :-- S’ruti and Smriti are the two eyes of God; the Purânam is His Heart. Whatever is stated in S’ruti, the Smriti and the Purânams is Dharma; whatever else is written in other S’âstras is not Dharma. Where you will find differences between S’ruti, Smriti and Purânas, accept the words of the S’rutis as final proofs. Wherever Smriti disagrees with the Purânas, know the Smritis more authoritative.

And where differences will crop up in the S’rutis themselves, know that Dharma, too, is of two kinds. And where the differences will crop up in the Smritis themselves, consider, then, that different things are aimed at. In some Purânas, the Dharma of the Tantras is duly described; but of these, which go against the Vedas, they are not to be accepted any means.

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25-37. Tantra is accepted as the authoritative proof then and then only when it contradicts not the Vedas. Whatever goes clearly against the Vedas can in no way be accepted as a proof. In matters concerning Dharma, the Vedas is the Sole Proof. Therefore that which is not against the Vedas can be taken as proof; otherwise not. Whoever acts Dharma according to other proofs than what is ordained in the Vedas, goes to the hell in the abode of Yama to get his lesson. So the Dharma that is by all means to be accepted as such, is what is stated in the Vedas. The Smritis, the Purânas, or the Tantra S’âstras can be taken also as authoritative when they are not conflicting to Vedas. Any other S’âstras can be taken as authoritative when it is fundamentally coincident with the Vedas. Else it can never be accepted.

Those who do injury to others even by the blade of a Kus'a grass used as a weapon, go to hell with their heads downwards and their feet upwards. Those that follow their own sweet free will, that take up any sort of dress (e. g. Bauddhas), those that follow the philosophical doctrines called Pâs'upatas, and the other hermits and saints and persons that take up other vows contrary to the religions of the Vedas, for example, the Vaikhânasa followers, those who brand their bodies by the hot Mudrâs, at the places of pilgrimages, e. g. Dvârkâ, etc., they go to hell with their bodies scorched by red hot brands (Tapta Mudrâs). So persons should act according to the excellent religions commanded by the Vedas. Everyday he should get up from his bed early in the morning and think thus :-- “What good acts have I done, what have I given as charities? Or what I advised others to do charities what greater sins (Mahâpâtakas) and what smaller sins have I committed?” At the last quarter of the night he should think of Para Brahmâ. He should place his right leg on his left thigh and his left on his right thigh crosswise keeping his head straight up and touching the breast with his chin, and closing his eyes, he should sit steadily so that the upper teeth should not touch the lower jaw.

He should join his tongue with his palate and he should sit quiet, restraining his senses. He should be S’uddha Sattva. His seat should not be very low. First of all he should practice Prânâyâma twice or thrice; and within his heart he should meditate the Self of the shape of the Holy Flame or the Holy Light. (Om Mani Padma Hum.)

38-49. He should fix his heart for a certain time to that Luminous Self whose Eyes are everywhere. So the intelligent man should practise Dhâranâ. Prânâyâma is of six kinds :-- (1) Sadhûma (when the breaths are not steady), (2) Nirdhûma(better than the Sadhûma),

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(3) Sagarbha (when united with one's mantra), (4) Agarbha (when the practice is without the thought of any mantra), (5) Salaksya (when the heart is fixed on one's Deity) and (6) Alaksya (when the heart is not fixed on one's Deity). No yoga can be compared with Prânâyâma. This is equal to itself. Nothing can be its equal. This Prânâyâma is of three kinds, called Rechaka, Pûraka and Kumbhaka. The Prânâyâma consists of three letters, A, U, M, i. e. of the nature of “Om”. Or, in other words the letter A, of the Pranava Om indicates Pûraka, the letter “U” denotes Kumhhaka and the letter “M” denotes Rechaka. By the Îdâ Nâdi (by the left nostril) inhale as long as you count “A” (Visnu) thirty-two times; then withold breath, i.e., do Kumbhaka as long as you count “U” (S’iva) sixtyfour times and by the Pingalâ Nâdi (the right nostril) do the Rechaka, i.e., exhale the breath as long as you count “M" (Brahmâ) for sixteen times. O Muni! Thus I have spoken to you of the Sadhûma Prânâyâma. After doing the Prânâyâma as stated above, pierce the Six Chakras (i. e., plexuses) (called Sathakra bheda) and carry the Kula Kundalinî to the Brahmâ Randhra, the brain aperture, or to the thousand petalled lotus in the head and meditate in the heart the Self like a Steady Flame. (The Nâdis are not those which are known to the Vaidya or the Medical S’âstras. The latter are the gross physical nerves, The Nâdis here are the Yoga Nâdis, the subtle channels (Vivaras) along which the Prânik currents flow. Now the process of piercing the six Chakras (or nerve centres or centres of moving Prânik forces) is being described. Within this body, the six nerve centres called Padmas (Lotuses) exist. They are respectively situated at the (1) Mûlâdhâra (half way between Anus and Linga Mûla), called the Sacral Plexus; (2) Linga Mûla (the root of the genital organs); called postatic plexus; (this is also called Svâdhisthâna) (3) Navel, the Solar Plexus (4) Heart, the cardiac Plexus, (5) Throat (6) Forehead, between the eye brows there; the lotus in the forehead, called the cavernous plexus (Âjnâ Chakra) has two petals; in these two petals, the two letters “Ham” “Ksam” exist in the right hand direction (with the bands of the watch; going round from left to right keeping the right side towards one circumambulated as as a mark of respect). I bow down to these which are the two-lettered Brahmâ. The lotus that exists in the throat laryngeal or pharyngeal plexus has sixteen petals (vis’uddhâ chakra); in these are in due order in right hand direction the sixteen letters (vowels) a, â, i, î, u, û, ri, rî, lri, lrî, e, ai, o, au, am, ah; I bow down to these which are the sixteen lettered Brahmâ. The lotus that exists in the heart, the cardiac plexus (anâhata chakra), has twelve petals; wherein are the twelve letters k, kh, g, gh, n, ch, chh, j, jh, ñ, t, th; I bow to to these twelve lettered Brahmâ. The Solar

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plexus forms the Great Junction of the Right and Left sympathetic chains Îdâ and Pingalâ with the Cerebro spinal Axis. The lotus that exists in the navel, called the Solar Plexus, or Epigastric plexus (Manipura Chakra) has ten petals wherein are the ten letters d, dh, n, t, th, d, dh, n, p, ph, counting in the right hand direction (that is clockwise) (and the action of this clock is vertical in the plane of the spinal cord; also it may be horizontal). The lotus that exists at the root of the genital organ, the genital plexus or postatic plexus has six petals. The petals are the configurations made by the position of Nâdis at any particular centre. Svâdhisthâna chakra or Svayambhu Linga, wherein are situated the six letters, b, bh, m, y, r, l; I bow down to this six-lettered Brahmâ. (These are the Laya Centres). The lotus that exists in the Mûlâdhâra, called the sacral or sacrococcygeal plexus has four petals, wherein are the four letters v, s', s, s. I bow down to these four-lettered Brahmâ. In the above six nerve centres or Laya Centres, or lotuses, all the letters are situated in the right hand direction (clockwise). (Note :-- All the nerves of the body combine themselves in these six nerve centres or Laya Centres. Each of these centres is spheroidal and is of the Fourth Dimension. At each centre many transitions take place, many visions take place, many forces are perceived and wonderful varieties of knowledge are experienced. These are called the Laya Centres. For many things vanish into non-existence and many new Tattvas are experienced.) Thus meditating on the Six Chakras or plexuses, meditate on the Kula Kundalinî, the Serpent Fire. She resides on the four petalled lotus (Centre of S’akti) called Mûlâdhâra Chakra (Coccygeal plexus); She is of Rajo Guna; She is of a blood red colour, and She is expressed by the mantra “Hrîm,” which is the Mâyâvîja; she is subtle as the thread of the fibrous stock of the water lily. The Sun is Her face; Fire is Her breasts; he attains Jîvan mukti (liberation while living) within whose heart such a Kula Kundalinî arises and awakens even once. Thus meditating on Kula Kundalinî, one should pray to Her :-- Her sitting, coming, going, remaining, the thought on Her, the realisation of Her and chanting hymns to Her, etc., all are Mine, Who is of the nature of all in all; I am that Bhagavatî; O Bhagavatî! All my acts are Thy worship; I am the Devî; I am Brahmâ, I am free from sorrow. I am of the nature of Everlasting Existence, Intelligence and Bliss. Thus one should meditate of one's own-self. I take refuge of that Kula Kundalinî, who appears like lightning and who holds the current thereof, when going to Brahmârandhra, in the brain, who appears like nectar when coming back from the brain to the Mûlâdhâra and who travels in the Susumnâ Nâdi in the spinal cord. Then one is to meditate on one's own Guru, who is thought of as one with God, as seated

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in one's brain and then worship Him mentally. Then the Sâdhaka, controlling himself is to recite the following Mantra “The Guru is Brahmâ, the Guru is Visnu, it is the Guru again that is the Deva Mahes'vara; it is Guru that is Para Brahmâ. I bow down to that S’rî Guru.”

Here ends the First Chapter of the Eleventh Book on what is to be thought of in the morning in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 2

THE ELEVENTH BOOK

Chapter II

On cleansing the several parts of the body

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1-42. Nârâyana said :-- Even if a man studies the Vedas with six Amgas (limbs of the Vedas), he cannot be pure if he be devoid of the principle of right living (Sadâchâra) and if he does not practise it. All that is in vain. As soon as the two wings of the young ones of birds appear they leave their nests, so the chhandas (the Vedas) leave such a man devoid of Sadâchâra at the time of his death. The intelligent man should get up from his bed at the Brâhma muhûrta and should observe all the principles of Sadâchâra. In the last quarter of night, he should practise in reciting and studying the Vedas. Then for some time he should meditate on his Ista Deva (his Presiding Deity). The Yogi should meditate on Brahmâ according to the method stated before. O Nârada! If meditation be done as above, the identity of Jîva and Brahmâ is at once realised and the man becomes liberated while living. After the fifty-fifth Danda from the preceding sunrise, i.e., 2 hours before the sunrise comes the Usâkâla; after the fifty seventh Danda comes the Arunodayakâla; after fifty eighth Danda comes the morning time; then the Sun rises. On should get up from one's bed in the morning time. He should go then to a distance where an arrow shot at one stretch goes. There in the south-west corner he is to void his urines and faeces. Then the man, if he be a Brahmachârî, should place his holy thread on his right ear and the householder should suspend it on his neck only. That is, the Brahmachârî, in the first stage of of his life should place the holy thread over his right ear; the householder and the Vânaprasthîs should suspend the holy thread from the neck towards the back and then void their faeces, etc. He is to tie a piece of cloth round his head; and spread earth or leaves on the place where he will evacuate himself. He is not to talk then nor spit nor inhale hard. One is not to evacuate oneself in cultivated lands, that have been tilled, in water, over the burning pyre, on the mountain, in the broken and ruined temples, on the ant-hills, on places covered with grass, on road side, or on holes where living beings exist. One ought not

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to do the same also while walking. One ought to keep silence during both the twilights, while one is passing urine or voiding one's faeces, or while one is holding sexual intercourse, or before the presence of one's Guru, during the time of sacrifice, or while making gifts, or while doing Brahmâ Yajña. One ought to pray before evacuating, thus :-- “O Devas! O Risis! O Pis'âchas! O Uragas! O Râksasas! You all who might be existing here unseen by me, are requested to leave this place. I am going to ease myself here duly.” Never one is to void oneself while one looks at Vâyu (wind), Agni (fire), a Brâhmana, the Sun, water or cow. At the day time one is to turn one's face northward and at the night time southward, while easing oneself and then one is to cover the faeces, etc., with stones, pebbles, leaves or grass, etc. Then he is to hold his genital organ with his hand and go to a river or any other watery place; he is to fill his vessel with water then and go to some other place.

The Brâhmana is to use the white earth, the Ksattriya is to take the red earth, the Vais'ya is to use the yellow earth and the S’ûdra is to apply the black earth and with that he is to cleanse himself. The earth under water, the earth of any temple, the earth of an anthill, the earth of a mouse hole, and the remnant of the earth used by another body for washing are not to be used for cleansing purposes. The earth for cleansing faeces is twice as much as that used in case of urine clearance; in the cleansing after sexual intercourse thrice as much. In urine cleansing the earth is to be applied in the organ of generation once, thrice in the hand. And in dirt clearing, twice in the organ of generation, five times in anus, ten times in the left hand and seven times in both the hands. Then apply earth four times first in the left feet and then on the right feet. The house holder should clean thus; the Brahmachâri is to do twice and the Yatis four times. At every time the quantity of wet earth that is to be taken is to be of the size of an Âmalakî fruit; never it is to be less than that. This is for the clearance in the day time. Half of these can be used in the night time. For the invalids, one-fourth the above measurements; for the passers-by, one-eighth the above dimensions are to be observed. In case of women, S’ûdras, and incapable children, clearings are to be done till then when the offensive smell vanishes. No numbers are to be observed. Bhagavân Manu says for all the Varnas the clearing is to be done till then when the offensive smell vanishes. The clearing is to be performed by the left hand. The right hand is never to be used. Below the navel, the left hand is to be used; and above the navel the right hand is to be used for clearing. The wise man should never hold his water pot while evacuating himself. If by mistake he catches hold of his waterpot, he will have to perform the penance (prâyaschitta).

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If, out of vanity or sloth, clearing be not done, for three nights, one is to fast, drinking water only, and then to repeat the Gâyatrî Mantra and thus be purified. In every matter, in view of the place, time and materials, one's ability and power are to be considered and steps are to be taken accordingly. Knowing all this, one should clear oneself according to rule. Never be lazy here. After evacuating oneself of faeces, one is to rinse one's mouth twelve times; and after passing urine and clearing, one is to rinse four times. Never less than that is to be done. The water after rinsing is to be thrown away slowly downwards on one's left. Next performing Âchaman one is to wash one's teeth. He is to take a tiny piece, twelve Ângulas (fingers) long (about one foot) from a tree which is thorny and gummy. The cleansing twig (for teeth) is thick like one's little finger. He is to chew the one end of it to form a tooth brush. Karanja, Udumbara (figtree), Mango, Kadamba, Lodha, Champaka and Vadarî trees are used for cleansing teeth. While cleansing teeth, one is to recite the following mantra :-- “O Tree! Wherein resides the Deity Moon for giving food to the beings and for killing the enemies! Let Him wash my mouth to increase my fame and honour! O Tree! Dost Thou please give me long life, power, fame, energy, beauty, sons, cattle, wealth, intellect, and the knowledge of Brahmâ.” If the cleansing twig be not available and if there be any prohibition to brush one's teeth that day, (say, Pratipad day, Amâvas, Sasthi and Navamî), take mouthfuls of water, gargle twelve times and thus cleanse the teeth. If one brushes one's teeth with a twig on the new moon day, the first, sixth, ninth and eleventh day after the Full or New Moon or on Sunday, one eats the Sun (is it were, by making Him lose his fire), makes his family line extinct and brings his seven generations down into the hell. Next he should wash his feet and sip pure clean water thrice, touch his lips twice with his thumb, and then clear the nostrils by his thumb and fore finger. Then he is to touch his eyes and ears with his thumb and ring finger, touch his navel with his thumb and little finger, touch his breast with his palm and touch his head with all his fingers.

Here ends the Second Chapter of the Eleventh Book on cleansing the several parts of the body in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 3

THE ELEVENTH BOOK

Chapter III

On the glories of the Rudrâksa beads

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1-21. S’rî Nârâyana said :-- O Nârada! There are the six kinds of Âchamana :-- (1) S’uddha, (2) Smârta, (3) Paurânik, (4) Vaidik, (5) Tântrik and(6) S’rauta. The act of cleaning after evacuating oneself of urine and faeces is known as S’uddha S’aucha. After cleaning, the Âchaman, that is

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performed according to rules, is named as Smârta and Paurânik. In places where the Brahmâ Yajña is performed, the Vaidik and S’rauta Âchamanas are done. And where acts, e.g., the knowledge of warfare are being executed, the Tântrik Âchaman is done. Then he is to remember the Gâyatrî Mantra with Pranava (Om) and fasten the lock of hair on the crown of his head, thus controlling all the hindrances (Bighna Bandhanam). Sipping again, he is to touch his heart, two arms, and his two shoulders. After sneezing, spitting, touching the lower lip with teeth, accidentally telling a lie, and talking with a very sinful man, he is to touch his right ear (where the several Devas reside). On the right ear of the Brâhmanas reside Fire, Water, the Vedas, the Moon, the Sun, and the Vâyu (wind). Then one is to go to a river or any other reservoir of water, and there to perform one's morning ablutions and to cleanse his body thoroughly. For the body is always unclean and dirty and various diets are being excreted out of the nine holes (doors) in the body. The morning bath removes all these impurities. Therefore the morning bath is essentially necessary. The sins that arise from going to those who are not fit for such purposes, from accepting gifts from impure persons or from the practice of any other secret vices all are removed by the morning ablutions. Without this bath, no acts bear any fruit. Therefore everyday, this morning bath is very necessary. Taking the Kus'a grass in hand, one is to perform one's bath and Sandhyâ. If for seven days, the morning ablutions are not taken, and if for three days, the Sandhyâs are not performed, if for twelve days, the daily Homas be not performed, the Brâhmanas become S’ûdras. The time for making the Homa in the morning is very little; therefore lest ablutions be done fully which would take a long time and hence the time for the Homa might elapse, the morning bath should be performed quickly. After the bath the Prânâyâma is to be done. Then the full effects of bath are attained. There is nothing holier in this world or in the next than reciting the Gâyatrî. It saves the singer who sings the Gâyatrî; hence it is called Gâyatrî. During the time of Prânâyâma, one must control one's Prâna and Apâna Vâyus, i.e., make them equal. The Brâhmin, knowing the Vedas and devoted to his Dharma, must practise Prânâyâma three times with the repetition of Gâyatrî and Pranava and the three Vyârhitis (Om Bhu, Om Bhuvar, Om Svah).

While practising, the muttering of Gâyatrî is to be done three times. In Prânâyâma, the Vaidik mantra is to be repeated, never a Laukika Mantra is to be uttered. At the time of Prânâyâma, if anybody's mind be not fixed, even for a short while, like a mustard seed on the apex of a cow-horn, he cannot save even one hundred-and one persons in his father's

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or in his mother's line. Prânâyâma is called Sagarbha when performed with the repetition of some mantra; it is called Agarbha when it is done simply with mere meditation, without repeating any mantra. After the bathing, the Tarpanam with its accompaniments, is to he done; i.e., the peace offerings are made with reference to the Devas, the Risis, and the Pitris (whereby we invoke the blessings from the subtle planes where the highsouled persons dwell). After this, a clean pair of clothes is to be worn and then he should get up and come out of the water. The next things preparatory to practise Japam are to wear the Tilaka marks of ashes and to put on the Rudrâksa beads. He who holds thirty-two Rudrâksa beads on his neck, forty on his head, six on each ear (12 on two ears), twenty four beads on two hands (twelve on each hand) thirty-two beads on two arms (sixteen on each), one bead on each eye and one bead on the hair on the crown, and one hundred and eight beads on the breast, (251 in all) becomes himself Mahâ Deva. One is expected to use them as such. O Muni! You can use the Rudrâksas after tieing, stringing together with gold or silver always on your S’ikhâ, the tuft of hair on the head or on your ears. On the holy thread, on the hands, on the neck, or on the belly (abdomen) one can keep the Rudrâksa after one has repeated sincerely and with devotion the five lettered mantra of S’iva, or one has repeated the Prânâva (Om). Holding the Rudrâksa implies that the man has realised the knowledge of S’iva Tattva. O Brahmân! The Rudrâksa bead that is placed on the tuft or on the crown hair represents the Târa tattva, i.e., Om Kâra; the Rudrâksa beads that are held on the two ears are to be thought of as Deva and Devî, (S’iva and S’ivâ).

22-37. The one hundred and eight Rudrâksa beads on the sacrificial thread are considered as the one hundred and eight Vedas (signifying the Full Knowledge, as sixteen digits of the Moon completed; on the arms, are considered as the Dik (quarters); on the neck, are considered as the Devî Sarasvatî and Agni (fire). The Rudrâksa beads ought to be taken by men of all colours and castes. The Brâhmanas, Ksattriyas and Vais'yas should hold them after purifying them with Mantras, i.e., knowingly; whereas the S’ûdras can take them without any such purification by the Mantras, i.e., unknowingly. By holding or putting on the Rudrâksa beads, persons become the Rudras incarnate in flesh and body. There is no doubt in this. By this all the sins arising from seeing, hearing, remembering, smelling, eating prohibited things, talking incoherently, doing prohibited things, etc., are entirely removed with the Rudrâksa beads on the body; whatever acts, eating, drinking, smelling, etc., are done, are, as it were, done by Rudra Deva Himself. O Great Muni! He who feels

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shame in holding and putting on the Rudrâksa beads, can never be freed from this Samsâra even after the Koti births. He who blames another person holding Rudrâksa beads has defects in his birth (is a bastard). There is no doubt in this. It is by holding on Rudrâksa that Brahmâ has remained steady in His Brahmâhood untainted and the Munis have been true to their resolves. So there is no act better and higher than holding the Rudrâksa beads. He who gives clothing and food to a person holding Rudrâksa beads with devotion is freed of all sins and goes to the S’iva Loka. He who feasts gladly any holder of such beads at the time of S’râdh, goes undoubtedly to the Pitri Loka. He who washes the feet of a holder of Rudrâksa and drinks that water, is freed of all sins and resides with honour in the S’iva Loka. If a Brâhmana holds with devotion the Rudrâksa beads with a necklace and gold, he attains the Rudrahood. O Intelligent One! Wherever whoever holds with or without faith and devotion the Rudrâksa beads with or without any mantra, is freed of all sins and is entitled to the Tattvajñâna. I am unable to describe fully the greatness of the Rudrâksa beads. In fact, all should by all means hold the Rudrâksa beads on their bodies.

Note :-- The number one hundred and eight (108) signifies the One Hundred and Eight Vedas, the Brahmân, the Source of all Wisdom and Joy.

Here ends the Third Chapter of the Eleventh Book on the glories of the Rudrâksa beads in the Mahâ Puranam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 4

THE ELEVENTH BOOK

Chapter IV

On the greatness of the Rudrâksam

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1-11. Nârada said :-- O Sinless one! The greatness of the Rudrâksa seed that you have described is verily such. Now I ask why is this Rudrâksam so much entitled to worship by the people. Please speak clearly on this point. Nârâyana spoke :-- O Child! This is the very question that was asked once by Kârtika, the sixfaced One, to Bhagavân Rudra, dwelling in Kailâs'a. What He replied, I say now. Listen. Rudra Deva spoke :-- O Child Sadânana. I will dwell briefly on the secret cause of the greatness of the Rudrâksa seed. Hear. In days of yore, there was a Daitya called Tripurâ who could not be conquered by any body. Brahmâ, Visnu and the other Devas were defeated by him. They then came to Me and requested Me to kill the Asura. At their request, I called in my mind the Divine Great weapon, named Aghora, beautiful and terrible and containing the strength of all the Devas, to kill him. It was inconceivable and it was blazing with fire.

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For full divine one thousand years I remained awake with eyelids wide open in thinking of the Aghora weapon, the destroyer of all obstacles, whereby the killing of Tripurâsura might be effected and the troubles of the Devas be removed. Not for a moment my eyelids dropped. There by my eyes were affected and drops of water came out of my eyes. Note here. How enemies are to be killed. It requires great thought, great concentration, great yoga and great powers. O Mahâsena! From those drops of water coming out of my eyes, the great tree of Rudrâksam did spring for the welfare of all. This Rudrâksa seed is of thirty-eight varieties. From My Sûrya Netra, i.e., My right eye, symbolizing the Sun, twelve yellow coloured (Pingala colour) varieties have come; and from my left eye representing the Moon, the Soma Netra, sixteen varieties of white colour and from my third eye on the top, representing Fire, i.e., the Agni Netra, ten varieties of black colour have come out. Of these the white Rudrâksams are Brâhmins and they are used by the Brâhmanas; the red coloured ones are the Ksattriyas and should be used by the Ksattriyas and the black ones are S’ûdras and should be used by the Vaisyas and the S’ûdras.

12-19. One faced Rudrâksa seed is the S’iva Himself, made manifest and rendered vivid; even the sin incurred in killing a Brâhmana is destroyed thereby. Two faced or two headed Rudrâksam is like the Deva and the Devî. Two sorts of sins are destroyed thereby. The three faced Rudrâksam is like fire; the sin incurred in killing a woman is destroyed in a moment. The four faced Rudrâksa seed is like Brahmâ and removes the sin of killing persons. The five faced Rudrâksam is verily an image of Rudra; all sorts of sins, e.g., eating prohibited food, going to the ungoables, etc., are destroyed thereby. The six faced Rudrâksam is Kârtikeya. It is to be worn on the right hand. One becomes freed of the Brahmâhatyâ sin. There is no manner of doubt in this. The seven faced Rudrâksam is named Ananga. Holding this frees one from the sin of stealing gold, etc., O Mahâsena! The eight faced Rudrâksa is Vinâyaka. Holding this frees one from the sin of holding an illicit contact with a woman of a bad family and with the wife of one's Guru, etc., and other sins as well. It enables one to acquire heaps of food, cotton, and gold; and in the end the Highest Place is attained.

20-35. The fruit of holding the eight faced Rudrâksa seed has been said. Now I will talk of the nine-faced Rudrâksam. It is verily the Bhairava made manifest. On the left hand it should be worn. By this, the people get both Bhoga (enjoyment) and Moksa (liberation)

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