El Devi Bhagavatam

and they become powerful like Me and get themselves freed at once, without the least delay, of the sins incurred by committing thousands of abortions, hundreds of Brahmâhattyâs (killing the Brâhmanas). Holding the ten-faced Rudrâksa is verily wearing Janârdana, the Deva of the Devas. The holding of which pacifies the evils caused by planets, Pis'âchas, Vetâlas, Brahmâ Râksasas, and Pannagas. The eleven-faced Rudrâksam is like the Eleven Rudras. The fruits, the efficacy of which I now describe. Hear. The fruits obtained through the performance of one thousand horse sacrifices, one hundred Vâjapeya sacrifices, and making gifts of one hundred thousand cows are obtained thereby.

If one wears the twelve-headed Rudrâksam on one's ear, the Âdityas get satisfied. The fruits of performing Gomedha and As'vamedha sacrifices are obtained thereby. No fear comes from burned buffaloes, armed enemies and wolves and tigers and other murderous animals. Also the several diseases of the body never come to him. The holder of the twelve-faced Rudrâksa seed feels always happy and he is the master of some kingdoms He becomes freed of the sins incurred in killing elephants, horses, deer, cats, snakes, mice, frogs, asses, foxes and various other animals.

O Child! The thirteen faced Rudrâksam is very rare; if anybody gets it, he becomes like Kârti Keya and gets all desires fulfilled; and the eight siddhis are under his grasp. He learns how to make gold, silver and other metals; he attains all sorts of enjoyments. There is no manner of doubt in this. O Sadânana! If anybody holds the thirteen faced Rudrâksam, he becomes freed from the sins incurred in killing mother, father and brothers.

O Son! If one holds on one's head the fourteen faced Rudrâksam always, one becomes like S’iva. O Muni! What more shall I speak to you! The Devas pay their respects to one holding the fourteen faced Rudrâksas and he in the end attains the Highest Goal, the state of S’iva. His body becomes verily the body of S’iva.

36-40. The Devas always worship the Rudrâksa seed; the highest goal is attained by wearing the Rudrâksam. The Brâhmanas should hold on their heads at least one Rudrâksam with devotion. A rosary of twenty-six Rudrâksams is to be made and tied on the head. Similarly a rosary of fifty seeds is to be worn and suspended on the breast; sixteen each on each of the two arms; twenty-four Rudrâksams to be worn on the wrists, twelve on each. O Sadânana! If a rosary be made of one hundred and eight, fifty or twenty-seven Rudrâksams and if japam be done with that, immeasurable merits are obtained. If anybody wears a rosary of one hundred and eight seeds, he gets at every moment

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the fruit of performing the As'vamedha sacrifices and uplifts his twenty-one generations and finally he resides in the S’iva Loka.

Here ends the Fourth Chapter of the Eleventh Book on the Greatness of the Rudrâksam in the Mahâpuranam S'rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 5

THE ELEVENTH BOOK

Chapter V

On the Rudrâksam rosaries

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1-14. Îs'vara said :-- O Kârtikeya! Now I will speak how to count the Japam (repetition of the mantra) with the rosary. Hear. The face of Rudrâksam is Brahmâ; the upper summit point is S’iva and the tail end of Rudrâksam is Visnu. The Rudrâksam has two-fold powers :-- It can give Bhoga (Enjoyment) as well as Moksa (Liberation). Then string or tie together, like a cow's tail, and like the snake's coiling a body, twenty-five five faced Rudrâksa seeds, thorny and of red, white, mixed colours bored through and through. The rosary is to taper as a cow's tail tapers down. In stringing the beads into a rosary, it should be seen that the flat face of one Rudrâksam is in front of the flat face of another Rudrâksam; so the tail, the pointed end of one, must come in front of the tail or the narrower end of another. The Meru or the topmost bead of the string must have its face turned upwards and the knot should be given over that. The rosary, thus strung, yields success of the Mantra (mantra-siddhi). When the rosary is strung, it is to be bathed with clear and scented water and afterwards with the Pañchagavya (cow-dung, cow urine, curd, milk, and ghee); then wash it with clear water and sanctify it with the condensed electrical charge of the Mantra. Then recite the Mantra of S’iva (Six limbed), with “Hûm” added and collect the rosaries. Then repeat over them the Mantra “Sadyojâta, etc.”, and sprinkle water over it one hundred and eight times. Then utter the principal mantra and place them on a holy ground and perform Nyâsa over it, i.e., think that the Great Cause S’iva and the World-Mother Bhagavatî have come on them. Thus make the Samskâra of the rosary (i.e., purify it) and you will find then that your desired end will be attained successfully. Worship the rosary with the Mantra of that Devata for which it is intended. One is to wear the Rudrâksa rosary on one's head, neck or ear and controlling oneself, one should make japam with the rosary. On the neck, head, breast, or the ears or on the arms, the rosary should he held with the greatest devotion. What is the use in saying about it so often? It is highly meritorious and commendable

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to hold always the Rudrâksam. Especially on such occasions as taking baths, making gifts, making japams, performing the Homas,or sacrifices to Visve Devas, in performing the Poojâs of the Devas,in making Prâyaschittams (penances), in the time of S’râdh and in the time of initiation, it is highly necessary to hold Rudrâksam. A Brâhmin is sure to go to hell if he performs any Vaidik act without wearing any Rudrâksam. Note :-- It would be offering an insult to S’iva!

15-29. It is advisable to use the true Rudrâksam with gold and jewel, on the head, neck or on one's hand. Never use the Rudrâksam worn by another. Use Rudrâksam always with devotion; never use it while you are impure. Even the grass that grows with the air in contact with the Rudrâksa tree, goes verily to a holy region for ever. Jâbâla Muni says in the S’ruti :-- lf a man wearing Rudrâksam commits a sin, he gets deliverance from that sin. Even if animals hold Rudrâksam, they become S’iva; what of men! The devotees of S’rî Rudra should always use at least one Rudrâksa on the head. Those great devotees, who with Rudrâksam on take the name of the Highest Self S’ambhu, get themselves freed of all sorts of sins and pains. Those who are ornamented with Rudrâksam are the best devotees. It is highly incumbent on those who want their welfare to wear Rudrâksam. Those who hold Rudrâksam on their ears, crown hair, neck, hands, and breast, get Brahmâ, Visnu, and Mahes'vara under them as their Vibhûtis (manifestations, powers). The Devas and all those Risis that started the Gotra, the Âdipurusas (the first chief men in several families), held with reverence the Rudrâksams. All the other Munis, that descended from their families, the ardent followers of S’rauta Dharma, the pure souled, held the Rudrâksams. It may be, that many might not like at first to hold this Rudrâksam, the visible giver of liberation and so well written in the Vedas; but after many births, out of the Grace of Mahâdeva many become eager to take the Rudrâksams. The Munis that are the Jâbâla Sâkhîs are famous in expounding the inestimable greatness of Rudrâksams.

The effect of holding Rudrâksams is well known in the three worlds. Punyam (great merit) arises from the mere sight of Rudrâksams; ten million times that merit arises by its touch; and by wearing it, one hundred Koti times the fruit arises and if one makes Japam every day, then one lakh koti times the punyam arises. There is no manner of questionings in this.

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30-36.  He who holds in his hand, breast, neck, ears, head, the Rudrâksams, becomes an image of Rudra. There is no manner of doubt in this. By holding Rudrâksams, men become invulnerable of all the beings, become respected, like Mahâ Deva, by the Devas and Asuras and they roam on the earth like Rudra. Even if a man be addicted to evil deeds and commits all sorts of sins, he becomes respected by all, on holding Rudrâksams. By this men are freed of the sin of taking Uchhista and of all the other sins. Even if you suspend a Rudrâksam rosary on the neck of a dog and if that dog dies in that state, he gets liberation! Then what to speak of others! By holding Rudrâksams, men even if they be devoid of Japam and Dhyânam, become freed of all sins and attain the highest state. Even if one holds merely one Rudrâksa seed purified and surcharged with Mantra S’akti, he uplifts his twentyone generations, gets to Heaven and resides there with respect. I am speaking now further of the Greatness of Rudrâksam.

Here ends the Fifth Chapter of the Eleventh Book on the Rudrâksam rosaries in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 6

THE ELEVENTH BOOK

Chapter VI

On the greatness of Rudrâksams

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1-21. Îs'vara said :-- O Kârtikeya! Kus'agranthi, Jîvapattrî and other rosaries cannot compare to one-sixteenth part of the Rudrâksa rosary. As Visnu is the best of all the Purusas, the Gangâ is the best of all the rivers, Kas'yapa, amongst the Munis, Uchchaihsravâ amongst the horses, Mahâ Deva amongst the Devas, Bhagavatî amongst the Devîs, so the Rudrâksam rosary is the best of all the rosaries. All the fruits that occur by reading the stotras and holding all the Vratas, are obtained by wearing the Rudrâksam bead. At the time of making the Aksaya gift, the Rudrâksam bead is capable of giving high merits. The merit that accrues by giving Rudrâksam to a peaceful devotee of S’iva, cannot be expressed in words. If anybody gives food to a man holding the Rudrâksam rosary, his twenty one generations are uplifted and he ultimately becomes able to live in the Rudrâ Loka. He who does not apply ashes on his forehead and who does not hold Rudrâksam and is averse to the worship of S’iva is inferior to a chândâla. If Rudrâksam be placed on the head then the flesh-eaters, drunkards, and the associates with the vicious become freed of their sins. Whatever fruits are obtained by performing various sacrifices, asceticism and the study of the Vedas are easily attained by simply holding the Rudrâksam rosary. Whatever merits are obtained by read-

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ing the four Vedas and all the Purânas and bathing in all the Tîrthas and the results that are obtained by immense practice in learning all are obtained by wearing Rudrâksam. If at the time of death, one wears Rudrâksam and dies, one attains Rudrahood. One has not to take again one's birth. If anybody dies by holding Rudrâksam on his neck or on his two arms, he uplifts his twenty-one generations and lives in the Rudra Loka. Be he a Brâhman or a Chândâla, be he with qualities or without qualities, if he applies ashes to his body and holds Rudrâksam he surely attains S’ivahood. Be he pure or impure; whether he eats uneatables or be he a Mlechha or a Chândâla or a Great Sinner, any body if he holds Rudrâksam is surely equal to Rudra. There is no doubt in this.

If any body holds Rudrâksam on his head he gets Koti times the fruit; on his ears, ten Koti times the fruit, on his neck, one hundred Koti times the fruit; on his holy thread, ayuta times the fruit; on his arm, one lâkh Koti times the fruit and if one wears Rudrâksam on one's wrist, one attains Moksa. Whatever acts, mentioned in the Vedas be performed with Rudrâksam on, the fruits obtained are unbounded. Even if a man be without any Bhakti and if he wears on his neck the Rudrâksa rosary though he does always vicious acts, he becomes freed of the bondage of this world. Even if a man does not hold Rudrâksa but if he be always full of devotion towards the Rudrâksam, he attains the fruit that is got by wearing the Rudrâksam and he attains the S’iva Loka and is honoured like S’iva. As in the country of Kîkata, an ass which used to carry Rudrâksam seed got S’ivahood after his death, so any man, whether he be a Jñani (wise) or Ajnâni (unwise), gets S’ivahood if he holds Rudrâksam. There is no doubt in this.

22-28. Skanda said :-- “O God! How is it that in the country of Kîkata (Bihar), an ass had to carry Rudrâksa; who gave him the Rudrâksams! And what for did he hold that?”

Bhagavân Îs'vara said :-- O Son! Now hear the history of the case. In the Bindhya mountain one ass used to carry the load of Rudrâksam of a traveller. Once the ass felt tired and became unable to carry the load and fell down on the road and died. After his death the ass came to Me by My Grace, becoming Mahes'vara with trident in his hand and with three eyes. O Kârtikeya! As many faces as there are in the Rudrâksam, for so many thousand Yugas the holder resides with honour in the S’iva Loka. One should declare the greatness of Rudrâksam to one's own disciple; never to disclose its glories to one who is not a disciple nor a devotee of Rudrâksam nor to him who is an illiterate brute. Be he a Bhakta or not a

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Bhakta, be be low or very low, if he holds Rudrâksam then he is freed from all sins. No equal can be to the merit of him who holds the Rudrâksams.

29-39. The Munis, the Seers of truth, describe this holding on of Rudrâksam as a very great vow. He who makes a vow to hold one thousand Rudrâksams, becomes like Rudra; the Devas bow down before him. If thousand Rudrâksams be not obtained, one should hold at least sixteen Rudrâksams on each arm, one Rudrâksam on the crown hair; on the two hands, twelve on each; thirty-two on the neck; forty on the head; six on each ear and one hundred and eight Rudrâksams on the breast; and then he becomes entitled to worship like Rudra. If any body holds Rudrâksam together with pearls, Prabâla, crystal, silver, gold and gem (lapis lazuli), he becomes a manifestation of S'iva. If a body, through laziness even, holds Rudrâksam, the sin cannot touch him as darkness cannot come near light. If any body makes japam of a mantram with a Rudrâksa rosary, he gets unbounded results. Such a merit giving Rudrâksam, if one such Rudrâksam be not found in any one's body, his life becomes useless, like a man who is void of Tripundrak (three curved horizontal marks made on the forehead by the worshippers of S'iva). If any body simply washes his head all over with Rudrâksam on, he gets the fruit of bathing in the Ganges. There is no doubt in this. One faced Rudrâksam, the five faced, eleven faced and fourteen faced Rudrâksams are highly meritorious and entitled to worship by all. The Rudrâksam is S'ankara made manifest; so it is always worshipped with devotion. The greatness of Rudrâksam is such as it can make a king out of a poor man. On this point, I will tell you an excellent Purânic anecdote.

40-49. There was a Brâhmin, named Girinâtha in the country of Kosala. He was proficient in the Vedas and Vedâmgas, religious and very rich. He used to perform sacrifices. He had a beautiful son named Gunanidhi. The son gradually entered into his youth and looked beautiful like Kandarpa, the God of Love. While he was studying at his Guru Sudhisana's house, he, by his beauty and youth captivated the mind of his Guru's wife named Muktâvalî. The Guru's wife became so much enchanted by his extraordinary beauty that she, being unable to control herself, mixed with him and for some time remained with him in secret enjoyment. Then feeling inconveniences, due to the fear of. his Guru, to enjoy her freely, used poison to the Guru, killed him and then he began to live freely with her. Next when his father, mother came to know about this, he put to death instantly his father and mother, administering poison to them. He became

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addicted to various pleasures and his wealth was exhausted gradually. He began to steal in Brâhmans' houses and became addicted very much to drinking. His relatives outcasted him from the society for his bad behaviour and banished him outside the town. He then went into a dense forest with Muktâvalî; and he began to kill the Brâhmins for their wealth. Thus a long time passed away; when at last he fell into the jaws of death.

50-54. Then to take him to the region of Death, thousands of the Yama's messengers came; at the same time the S’iva's messengers came from S’iva Loka. O Kârtikeya! A quarrel then ensued between both the parties of Yama and S’iva. The Yama's messengers then said :-- “O Servers of S’ambhu! What are the merits of this man that you have come to take him? First speak to us of his merits.” S’iva's messengers spoke :-- “Fifteen feet below the ground where this man died, there exists the Rudrâksam. O Yama's messengers! By the influence of that Rudrâksam, all his sins are destroyed; and we have come to take him to S’iva.” Then the Brâhmin Gunanidhi assumed a divine form and, getting on an aerial car went with S'iva's messengers before S'iva. O One of good vows! Thus I have described briefly to you the greatness of Rudrâksam. This is capable to remove all sorts of sins and yield great merits.

Here ends the Sixth Chapter of the Eleventh Book on the Greatness of Rudrâksams in the Mahâpurânam S'rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 7

THE ELEVENTH BOOK

Chapter VII

On the greatness of one faced, etc., Rudrâksam

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1-4. S’rî Nârâyana said :-- O Nârada! When Girîs'a thus explained to Kârtikeya the greatness of Rudrâksam, he became satisfied. Now I have spoken to you of the glories of the Rudrâksams as far as I know. Now, as to our subject of right way of acting, I will now speak on other things that ought to be known. Listen. The seeing of Rudrâksam brings in a lakh times of Punyam and koti times the merit arises from touching that; holding it brings in koti times merit; again if one makes the japam of a Mantra with that Rudrâksam, one obtains merit one hundred lakh koti times and one thousand lakh koti times the merit. The merit in holding the Rudrâksam is far superior to that in holding Bhadrâksam. The Rudrâksam seed that is of the size of an Âmalakî is the best; which is the of the size of a plum, is middling; and which is of the size of a gram is the worst.

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this is my word and promise. The Rudrâksam tree is of four kinds :-- Brâhmana, Ksattriya, Vais’ya, and S’ûdra. The white colour is Brâhmana; the red colour is Ksattriya; the yellow colour is Vais'ya and the black coloured Rudrâksam seed is S’ûdra. The Brâhmanas are to use the white coloured Rudrâksams; the Ksattriyas, the red coloured ones, the Vais'yas, the yellow coloured ones; and the S’ûdras, the black ones. Those Rudrâksa seeds that are nicely circular, smooth, hard, and whose thorns or points are distinctly visible, are the best. Those that are pierced by insects, broken in parts, whose thorns are not clearly visible, with swells and holes and those that are coated over, these six varieties of Rudrâksams are faulty. Those Rudrâksams that have their holes by nature running through and through are best; and those that base their holes pierced by men are middling. The Rudrâksa seeds that are all of uniform shape, bright, hard, and beautifully circular should be strung together by a silken thread. How to test the Rudrâksa seed? As gold is tested by a touch stone; so the Rudrâksam is tested by drawing lines on it; those on which the lines are most uniform, bright and beautiful are the best and they should be worn by the S’aivas. One should hold one Rudrâksam on the crown hair, thirty on the head, thirty six on the neck; sixteen on each arm, twelve on each wrist, fifty on the shoulders, one hundred and eight Rudrâksams in the place of the sacrificial thread; and the devotee should have two or three rounds on the neck. On the earrings, on the crown of the head, the head, on bracelets, on armlets, on necklace, on the ornament worn on the loins one should hold Rudrâksam always, whether one sleeps or eats. Holding three hundred Rudrâksams is the lowest; holding five hundred is middling; holding one thousand Rudrâksams is the best; so one ought to wear one thousand Rudrâksams. At the time of taking Rudrâksam, on one's head, one should utter the Mantra of Îsâna; the mantra of Tat Purusa while holding on one's ears; Aghora mantra on one's forehead and heart; and the vîja of Aghora mantra, i.e., “hasau” while holding on one's hands. One should wear the rosary of fifty Rudrâksa seeds, suspended up to the belly, uttering the Vâmadeva mantra, i.e., Sadyojâtâdi, etc., the five Brahmâ mantras, and the six-limbed S’iva mantra. One is to string every Rudrâksa seed, uttering the root mantra and then hold it. One-faced Rudrâksa reveals Paratattva (the highest Tattva); when worn, the knowledge of the highest Tattva arises; the Brahmâ is seen then. The two-faced Rudrâksam is Ardhanârîs'vara, the Lord of the other half which represents women (in the same person); if worn, Ardhanârîsvara S’iva is always pleased with that man who holds it. The three-faced Rudrâksam is Fire made manifest; it destroys in a moment the sin of killing a woman.

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The three-faced Rudrâksam is the three Agnis, Daksinâgni, Gârhapatya, and Âhavaniya; Bhagavân Agni is always pleased with that man who wears the three-faced Rudrâksam. The four-faced Rudrâksam is Brahmâ Himself. The wearer gets his prosperity enhanced, his diseases destroyed, the divine knowledge springs in him and his heart is always pleased. The five-faced Rudrâksam is the five faced S’iva Himself; Mahâdeva gets pleased with him who holds it. The Presiding Deity of the six faced Rudrâksam is Kârtikeya. Some Pundits take Ganapati to be the Presiding Deity of the six-faced Rudrâksam. The presiding Deity of the seven-faced Rudrâksam is the seven Mâtrikâs, the Sun and the seven Risis. By putting on this, the prosperity is increased, health and the pure knowledge are established. It should be put on when one becomes pure. The Presiding Deity of the eight-faced Rudrâksam is Brâhmî, the eight Mâtrikâs. By holding this, the eight Vasus are pleased and the river Ganges is also pleased. The putting on of this makes the Jîvas truthful and pleasant-minded. The Devatâ of the nine-faced Rudrâksam is Yama; holding this puts off the fears of Death. The Devatâ of the eleven-faced Rudrâksam is ten quarters, the ten quarters are pleased with him who wears the ten-faced Rudrâksam. The Devata of the eleven mouthed Rudrâksam is the eleven Rudrâs and Indra. Holding this enhances happiness. The twelve-faced Rudrâksam is Visnu made manifest; its Devatâs are the twelve Âdityas; the devotees of S’iva should hold this. The thirteen-faced Rudrâksam, if worn, enables one to secure one's desires; he does nowhere experience failures. The Kâma Deva becomes pleased with him who wears this. The fourteen-faced Rudrâksam destroys all diseases and gives eternal health. While holding this, one ought not to take wine, flesh, onion, garlic, Sajñâ fruit, Châltâ fruit and the flesh of the boar which eats excrements, etc. During the Lunar and Solar eclipses, during the Uttarâyana S’amkrânti or the Daksinâyana S’amkrânti, during the full Moon or the New Moon day, if Rudrâksam be worn, one becomes instantly freed of all one's sins.

Here ends the Seventh Chapter of the Eleventh Book on the greatness of one faced, etc., Rudrâksam in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 8

THE ELEVENTH BOOK

Chapter VIII

On Bhûta S'uddhi

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1-21. Nârâyana said :-- O Great Muni! Now I shall tell you the rules of Bhûta S’uddhi, i.e., the purification of the elements of the body (by respiratory attraction and replacement, etc.). Firstly, think of the Highest Deity Kundalinî (the Serpent Fire) as rising up in the hollow

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canal Susumnâ in the Spinal Cord from the Mulâdhâra (the sacral plexus) to the Brahmârandhra (the aperture supposed to be at the crown of the head). Next, the devotee is to meditate on the Mantra “Hamsa” and consider his Jîvâtmâ (the embodied soul) united with Para Brahmâ. Then think from leg to the knees in the form of a square Yantra (diagram as furnished with Vajra thunderbolt, represented by 63 lines at the four corners); consider this square as the earth, of a golden colour and represented by the letter “Lam,” representing the Seed Mantra of earth. Next from the knee to the navel consider the semi-moon and at its two ends consider that the two Lotuses are situated. Consider this as the circle of water, of white colour, represented by the letter “Vam” the Seed Mantra of water. Then again from the navel to the heart consider it as of a triangular form and the Svastik mark at its three angles and think it as of fire and represented by the letter “Ram” its root Mantra, of red colour. Next from the heart to the centre of the eyebrows, consider as marked with six dots, with the Seed Mantra “Yam” of a smoke-coloured colour (dark-red) and of a circular appearance and consider it as air. Then again from the centre of the eyebrows to the crown of the head consider as Âkâs’a Mandalam (a region of ether) beautiful and clear and with “Ham” as its vîja letter. Thus thinking consider firstly the earthy principle originated from watery principle, dissolved in water. Then think water as dissolved in fire, its cause; fire dissolved in air, its cause; and air dissolved in Âkâs’a ether, its cause; then consider Âkâs’a dissolved in its cause Ahamkâra, egoism; then again Ahamkâra dissolved in the Great Principle (Mahâttatva); and Mahâttatva again in its cause Prakriti and consider Prakriti again diluted in its cause, the Supreme Self. Then consider your ownself as the Highest Knowledge and only that. Think, then, of the Pâpa Purusa, the Sinful Man in your body. The size of this Man is that of a thumb and it is situated in the left abdomen. The head of him is represented by Brahmahatyâ (murdering a Brâhman); his area as stealing gold; his heart as drinking wine; his loins as going to the wife of his Guru, his legs as mixing with people who go to their Guru's wives, and his toes as representing other sins and venial offences. The Sinful Man holds axes and shield in his hands; he is always angry, with his head bent down and his appearance is very horrible. Inhale air through the left nostril thinking of “Vam” the Root Mantra of air and make Kumbhaka, i.e., fill the whole body with that air, and hold it inside, purifying the sinful man; then repeating “Ram,” the seed Mantra of fire, think the sinful man with his own body burnt down to ashes. Then exhale outside through the right nostril  those ashes of the Sinful Man. Next consider the ashes

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due to the burning of the Sinful Man, as rolled and turned into a round ball with the nectar seed of the Moon. Think steadily this ball as transformed into a golden egg by the Seed Mantra “Lam” of the earth. Repeat then, “Ham” the seed Mantra of Âkâs’a and think yourself as an ideal being; pure and clear, and shape thus your body and the several limbs.

Create, then, fresh in an inverse order from the Brahmâ the elements Âkâs’a, air, fire, water, earth and locate them in their respective positions. Then by the Mantra “Soham” separate the Jîvâtmâ from the Paramâtmâ and locate the Jîvâtmâ in the heart. Think also that the Kundalinî has come to the Sacral Plexus, after locating the Jîvâtmâ, turned into nectar by contact with the Highest Self, in the heart. Next meditate on the vital force, the Prâna S’akti, thus located as follows :-- There is a red lotus on a wide boat in a vast ocean of a red colour; on this lotus is seated the Prâna S’akti. She has six hands holding, in due order, the trident, the arrows made of sugarcane, noose, goad, five arrows and a skull filled with blood. She is three-eyed. Her high breasts are decorated; the colour of Her body is like the Rising Sun. May She grant us happiness. Thus meditating on the Prâna S’akti, Who is of the nature of the Highest Self, one ought to apply ashes on his body in order to attain success in all actions. Great merit arises from the application of ashes (besmearing ashes) on the body. I will now dwell on this subject in detail. Listen. This point of holding ashes on to the body is particularly proved in the Vedas and Smritis.

Here ends the Eighth Chapter in the Eleventh Book on Bhûta S'uddhi (purification of elements in the body) in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 9

THE ELEVENTH BOOK

Chapter IX

On the rules of S’irovrata

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1-43. S’rî Nârâyana said :-- The Brâhmanas that will perform duly the S’irovrata, to be described in the following, are the only ones who will attain very easily the highest knowledge, destroying all Avidyâ or Ignorance. So much so that the rules of right living and right conduct as ordained in the S’rutis and Smritis are not necessary to be observed by those who duly and devotedly perform the S’irovrata (i.e., vow of the head; i.e., vow to apply ashes on the forehead). O Learned One! It is through this S’irovrata that Brahmâ and the other Devas have been able to get their Brahmâhood and the Devahood. The ancient sages glorified highly this S’irovrata. Brahmâ, Visnu, Rudra and the other Devas all performed this S’irovrata. O Wise One! Those that performed

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duly this S’irovrata, all became sinless though they were sinful in every way. Its name is S’irovrata, inasmuch as it is mentioned in the first part of the Atharva Veda. Only this vrata (vow) is called S'irovrata; no other thing is denominated by this name. By no other merit can this be acquired. O Muni! Different names are assigned to this vrata in different S’âkhâs; in fact, they are all one and the same.

N. B. -- Pâsupata vrata, S'ivavrata, etc., are the different names assigned to it. In all the S’âkhâs, the One Substance, Intelligence solidified named S'iva and the knowledge thereof is mentioned. This is “S’irovrata.” He who does not perform this S’irovrata, is irreligious and he is banished from all religious acts, though he is well-qualified in all branches of learning. There is no manner of doubt in this. This S’irovrata is like the blazing fire in destroying wholly the forest of sins. All knowledge fleshes before him who performs this S’irovrata. The Atharva S’ruti expounds the subtle and particularly incomprehensible things; this S’ruti declares the above S’irovrata as daily to be done; so it is one of the daily observances. “Fire is ashes,” “water is ashes,” “earth is ashes,” “air is ashes,” “ether or Âkâs'a is ashes,” “all this manifest Universe is ashes.” These six mantras stated in the Atharva Veda are to be recited; after this, ashes are to be besmeared all over the body. This is named the S’irovrata. The devotee is to put on these ashes named S’irovrata during his Sandhyopâsanâ (practising Sandhyâ thrice a day); so long as the Brahmâ Vidyâ (the knowledge of Brahmâ) does not arise in him. One is to make a Sankalpa (resolve) of twelve years before one starts with this Vrata. In cases of incapability, a period of one year or six months, or three months or at least twelve days are to be adopted. That Guru is considered very cruel and his knowledge will come to an end who hesitates and does not impart the knowledge of the Vedas and other things to him who is purified by observing this S’irovrata. Know him certainly as a very merciful Guru who illumines the heart by Brahmâ Vidyâ just as God is very merciful and compassionate to all the living beings. One who performs one's own Dharmas for many births, acquires particular faith in this S’irovrata; others can have no faith in this. Rather he gets animosity for this vrata, because of the abundance of ignorance in him. So one ought never to advise on spiritual knowledge to an enemy who has no faith, rather who has hatred for any such thing. Those only that are purified by the observance of S’irovrata are entitled to Brahmâ Vidyâ; and none others. So the Vedas command :-- Those are to be advised on Brahmâ Vidyâ who have performed S’irovrata. Even the animal becomes freed of his animalism, as a result of this vrata; no sin occurs in killing that animal; this is

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the decision of the Vedânta. It has been repeatedly uttered by Jâvâla Risi that the Dharma of the Brâhmanas is to put on the Tripundra (three curved lines of ashes on the forehead). The householders are instructed to put on this Tripundra by repeating the mantra “triyamvaka”' with Om prefixed. Those that are in the stage of the Bhiksus (Sannyâsis, etc.,) are to put on this Tripundra uttering thrice the mantra “Om Hasah.” Such is regularly stated in Jâvâla S’ruti. The house holders and the Vânaprasthis (foresters) are to put on this Tripundra, uttering Triyamvaka mantra purified with “Haum” the pranava of S’iva prefixed.

Those that are the Brahmâchâris are to use daily this Tripundra uttering the mantra “Medhâvî,” etc. The Brâhmanas are to apply the ashes in three curved lines on the forehead. The God S’iva is always hidden under the cover of ashes; so the S’aivas, the devotees of S’iva are to use the Tripundra. The Brâhmanas are to use daily this Tripundra. Brahmâ is the Prime Brâhmin. When He used Tripundra on His forehead, what need to tell, then, that every Brâhman ought always to use it! Never fail, out of error, to besmear your body with the ashes as prescribed in the Vedas and worship the S’iva Lingam. The Sannyâsins are to apply Tripundra on their forehead, arms, chest, uttering the Triyamvaka mantra with Om prefixed and also the five lettered mantra of S'iva “Om Namah S’ivâya.” The Brahmâchâris should use Tripundra of ashes, obtained from their own fire, uttering the mantra “Triyâyusam Jamadagneh,” etc., or the mantra “Medhâvî”, etc. The S’ûdras in the service of the Brâhmins are to use the ashes with devotion, with the mantra “Namah S’ivâya.” The other ordinary persons can use the Tripundra without any mantra. To besmear the body all over with ashes and to put on the Tripundra is the essence of all Dharma; therefore this should be used always. The ashes from the Agnihotra Sacrifice or from Virajâgni (Virajâ fire) are to be carefully placed on a clean and pure basin. Cleansing hands and feet, one is to sip (perform Âchamana) twice, and then, taking the ashes in the hand, utter the five Brahmâ mantras “Sadyoyâtam prapadyâmi,” etc., and perform short Prânâyâma thrice; he is, then, to utter the seven mantras “Fire is ashes,” “water is ashes,” “earth is ashes” “Teja is ashes,” “wind is ashes,” “ether is ashes,” “All this whatsoever is ashes” and purify and impregnate the ashes with the mantra by blowing out air through the mouth. Then one is to think of Mahâ Deva, repeating the mantra “Om Apojyoti,” etc., and apply dry ashes of white colour all over the body and become sinless. After this he is to meditate on the Mahâ Visnu, the Lord of the universe and on the Lord of the waters and repeat again the mantras “Fire is ashes” and mix water with the ashes. He is, then, to think of S’iva and apply ashes on his forehead. He is to think of the ashes as S’iva Himself and

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then, with mantras appropriate to his own Âs'rama (stages of life) use the Tripundra on his forehead, chest and shoulders.

By the middle finger and ringfinger he is to draw the two lines of the ashes from the left to the right and by his thumb draw a third line of ashes from the right to the left. These Tripundras are to be used in the morning, midday and in the evening.

Here ends the Ninth chapter of the Eleventh Book on the rules of S'irovrata in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 10

THE ELEVENTH BOOK

Chapter X

On the subject of Gauna Bhasma

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1-33. Nârâyana said :-- O Knower of Brahmâ! O Nârada! The ashes prepared from ordinary fire are secondary (Gauna). The greatness of this secondary ashes is to be considered by no means trifling; this also destroys the darkest ignorance and reveals the highest knowledge. It is of various kinds. Amongst the secondary ashes, that prepared from Virajâgni is the best; it is equivalent to that obtained from Agnihotra Yajña and it is as glorious. The ashes obtained from the marriage sacrificial fire, that obtained from the burning of the Samidh fuel, what is obtained from the conflagration of fire are known as the secondary ashes. The Brahmânas, Ksattriyas and Vais'yas should use the ashes from the Agnihotra and the Virajâ Fire. For the householders, the ashes from the marriage sacrificial fire are good. For the Brahmâcharis, the ashes from the Samid fuel are good and for the S’ûdras the fire of the cooking place of the Veda knowing Brahmânas is good. For the other persons, the ashes obtained from the conflagration of fire are good. Now I will talk of the origin of the ashes obtained from the Virajâ fire. The chief season of the Virajâ fire sacrifice is the Full-moon night with Chitrâ asterism with the Moon. If this does not take place, the sacrifice may be performed at other seasons; and it should be remembered that the fit place is where one adopts as one's dwelling place. The auspicious field, garden or forest is also commendable for the above sacrifice. On the Trayodas'î Tithi, the thirteenth night preceding the full-moon night, one is to complete one's bathing and Sandhyâ; then one is to worship one's Guru and bow down before Him. Then, receiving his permission, the sacrificer is to put on pure clothing and perform the special Pûjâ. Then with his white sacrificial thread, white garlands, and white sandal paste one is to sit on the Kus'a seat with sacrificial (Kus'a) grass in one's hands. With his face towards the east or north he is to perform Prânâyâma thrice.

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