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Devi Bhagavatam (Devi
Puranam)
THE ELEVENTH BOOK
Chapter I
On what is to be thought of in the morning
1-13. Nārada said :-- O Bhagavān! O Thou, the Eternal One! O Nārāyana! 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 Devī. How She did assume the forms of Mahākālī, Mahā
Laksmī, Mahā Sarasvatī and Bhrāmarī, for the fulfilment of the Devas'
purposes and how the Devas got back their possessions by the Grace of the
Devī. All you have described. O Lord! Now I want to hear the rules of
Sadāchāra (right way of living), the due observance of which by the devotees
pleases the World-Mother. Kindly describe them.
Nārāyana said :-- O Knower of Truth! Now I am telling you those rules of the
right way of living, which rightly observed, always please Bhagavatī. Listen
first, I will talk of the Brāhmins, how their welfare is secured, what the
Brāhmanas ought to do on getting up early in the morning from their bed.
From the sunrise to the sunset the Brāhmanas 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 Yajńa 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 Srutis and Manu Smritis are the principal Dharmas. The
Brāhmanas should always be observant to their Dharma as ordained in the
Sāstras, Sruti 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 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 Sadāchāra, 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
Tapasyā (asceticism). The knowledge comes from this Right Living. Everything
is attained thereby. He who is devoid of Sadāchāra, is like a Sūdra, even
if he comes of a Brāhmin family. There is no distinction whatsoever betwen
him and a Sūdra. Right conduct is of two kinds :-- (1) as dictated by the
Sāstras, (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. Nārada said :-- O Muni! The Sāstras 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 Sāstra? Nārāyana
said :-- Sruti and Smriti are the two eyes of God; the Purānam is His
Heart. Whatever is stated in Sruti, the Smriti and the Purānams is Dharma;
whatever else is written in other Sāstras is not Dharma. Where you will
find differences between Sruti, Smriti and Purānas, accept the words of the
Srutis as final proofs. Wherever Smriti disagrees with the Purānas, know
the Smritis more authoritative.
And where differences will crop up in the Srutis 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 Purānas, the Dharma of the Tantras is duly described; but of these,
which go against the Vedas, they are not to be accepted any means.
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 Purānas, or the Tantra
Sāstras can be taken also as authoritative when they are not conflicting to
Vedas. Any other Sāstras 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 Pās'upatas,
and the other hermits and saints and persons that take up other vows
contrary to the religions of the Vedas, for example, the Vaikhānasa
followers, those who brand their bodies by the hot Mudrās, at the places of
pilgrimages, e. g. Dvārkā, etc., they go to hell with their bodies scorched
by red hot brands (Tapta Mudrās). 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 (Mahāpātakas) and what smaller sins have I committed? At
the last quarter of the night he should think of Para Brahmā. 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 Suddha Sattva. His seat should not be
very low. First of all he should practice Prānāyāma 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 Dhāranā.
Prānāyāma is of six kinds :-- (1) Sadhūma (when the breaths are not steady),
(2) Nirdhūma(better than the Sadhūma),
(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 Prānāyāma. This is equal to itself.
Nothing can be its equal. This Prānāyāma is of three kinds, called Rechaka,
Pūraka and Kumbhaka. The Prānāyāma 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 Pūraka, the letter U denotes Kumhhaka and the letter M denotes
Rechaka. By the Īdā Nādi (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 (Siva) sixtyfour times and by the Pingalā Nādi (the right
nostril) do the Rechaka, i.e., exhale the breath as long as you count M" (Brahmā)
for sixteen times. O Muni! Thus I have spoken to you of the Sadhūma
Prānāyāma. After doing the Prānāyāma as stated above, pierce the Six Chakras
(i. e., plexuses) (called Sathakra bheda) and carry the Kula Kundalinī to
the Brahmā 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 Nādis
are not those which are known to the Vaidya or the Medical Sāstras. The
latter are the gross physical nerves, The Nādis here are the Yoga Nādis, the
subtle channels (Vivaras) along which the Prānik currents flow. Now the
process of piercing the six Chakras (or nerve centres or centres of moving
Prānik forces) is being described. Within this body, the six nerve centres
called Padmas (Lotuses) exist. They are respectively situated at the (1)
Mūlādhāra (half way between Anus and Linga Mūla), called the Sacral Plexus;
(2) Linga Mūla (the root of the genital organs); called postatic plexus;
(this is also called Svādhisthāna) (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 (Ājnā 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 Brahmā. The lotus that exists
in the throat laryngeal or pharyngeal plexus has sixteen petals (visuddhā
chakra); in these are in due order in right hand direction the sixteen
letters (vowels) a, ā, i, ī, u, ū, ri, rī, lri, lrī, e, ai, o, au, am, ah; I
bow down to these which are the sixteen lettered Brahmā. The lotus that
exists in the heart, the cardiac plexus (anāhata chakra), has twelve petals;
wherein are the twelve letters k, kh, g, gh, n, ch, chh, j, jh, ń, t, th; I
bow to to these twelve lettered Brahmā. The Solar plexus forms the Great
Junction of the Right and Left sympathetic chains Īdā and Pingalā 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 Nādis at any particular centre. Svādhisthāna chakra or Svayambhu
Linga, wherein are situated the six letters, b, bh, m, y, r, l; I bow down
to this six-lettered Brahmā. (These are the Laya Centres). The lotus that
exists in the Mūlādhāra, 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 Brahmā. 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 Kundalinī,
the Serpent Fire. She resides on the four petalled lotus (Centre of Sakti)
called Mūlādhāra Chakra (Coccygeal plexus); She is of Rajo Guna; She is of a
blood red colour, and She is expressed by the mantra Hrīm, which is the
Māyāvīja; 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 Jīvan mukti
(liberation while living) within whose heart such a Kula Kundalinī arises
and awakens even once. Thus meditating on Kula Kundalinī, 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 Bhagavatī; O Bhagavatī! All my acts are
Thy worship; I am the Devī; I am Brahmā, 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 Kundalinī, who
appears like lightning and who holds the current thereof, when going to
Brahmārandhra, in the brain, who appears like nectar when coming back from
the brain to the Mūlādhāra and who travels in the Susumnā Nādi in the spinal
cord. Then one is to meditate on one's own Guru, who is thought of as one
with God, as seated in one's brain and then worship Him mentally. Then the
Sādhaka, controlling himself is to recite the following Mantra The Guru is
Brahmā, the Guru is Visnu, it is the Guru again that is the Deva Mahes'vara;
it is Guru that is Para Brahmā. I bow down to that Srī Guru.
Here ends the First Chapter of the Eleventh Book on what is to be thought of
in the morning in the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses
by Mahārsi Veda Vyāsa.
Chapter II
On cleansing the several parts of the body
1-42. Nārāyana 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 (Sadāchāra) 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
Sadāchāra at the time of his death. The intelligent man should get up from
his bed at the Brāhma muhūrta and should observe all the principles of
Sadāchāra. 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 Brahmā according to the
method stated before. O Nārada! If meditation be done as above, the identity
of Jīva and Brahmā 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 Usākāla; after the fifty seventh Danda
comes the Arunodayakāla; 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 Brahmachārī, should place his holy thread on his right ear and
the householder should suspend it on his neck only. That is, the Brahmachārī,
in the first stage of of his life should place the holy thread over his
right ear; the householder and the Vānaprasthīs 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 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 Brahmā Yajńa. One ought to
pray before evacuating, thus :-- O Devas! O Risis! O Pis'āchas! O Uragas! O
Rāksasas! 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 Vāyu (wind), Agni (fire), a Brāhmana, 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 Brāhmana 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 Sūdra 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 Brahmachāri 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
Āmalakī 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, Sūdras, and
incapable children, clearings are to be done till then when the offensive
smell vanishes. No numbers are to be observed. Bhagavān 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 (prāyaschitta).
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 Gāyatrī 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
Āchaman one is to wash one's teeth. He is to take a tiny piece, twelve
Āngulas (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 Vadarī 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 Brahmā. If the cleansing
twig be not available and if there be any prohibition to brush one's teeth
that day, (say, Pratipad day, Amāvas, Sasthi and Navamī), 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 Mahāpurānam Srī Mad Devī Bhāgavatam of 18,000
verses by Maharsi Veda Vyāsa.
Chapter III
On the glories of the Rudrāksa beads
1-21. Srī Nārāyana said :-- O Nārada! There are the six kinds of Āchamana
:-- (1) Suddha, (2) Smārta, (3) Paurānik, (4) Vaidik, (5) Tāntrik and(6)
Srauta. The act of cleaning after evacuating oneself of urine and faeces is
known as Suddha Saucha. After cleaning, the Āchaman, that is performed
according to rules, is named as Smārta and Paurānik. In places where the
Brahmā Yajńa is performed, the Vaidik and Srauta Āchamanas are done. And
where acts, e.g., the knowledge of warfare are being executed, the Tāntrik
Āchaman is done. Then he is to remember the Gāyatrī 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 Brāhmanas reside Fire, Water, the Vedas, the Moon,
the Sun, and the Vāyu (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 Sandhyā. If for seven days, the morning ablutions are not
taken, and if for three days, the Sandhyās are not performed, if for twelve
days, the daily Homas be not performed, the Brāhmanas become Sūdras. 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 Prānāyāma 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 Gāyatrī. It saves the singer who sings the Gāyatrī; hence it is called
Gāyatrī. During the time of Prānāyāma, one must control one's Prāna and
Apāna Vāyus, i.e., make them equal. The Brāhmin, knowing the Vedas and
devoted to his Dharma, must practise Prānāyāma three times with the
repetition of Gāyatrī and Pranava and the three Vyārhitis (Om Bhu, Om Bhuvar,
Om Svah).
While practising, the muttering of Gāyatrī is to be done three times. In
Prānāyāma, the Vaidik mantra is to be repeated, never a Laukika Mantra is to
be uttered. At the time of Prānāyāma, 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 or in his mother's
line. Prānāyāma 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 Rudrāksa beads. He who
holds thirty-two Rudrāksa 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 Mahā Deva. One is expected to use them
as such. O Muni! You can use the Rudrāksas after tieing, stringing together
with gold or silver always on your Sikhā, 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 Rudrāksa after one has repeated sincerely and
with devotion the five lettered mantra of Siva, or one has repeated the
Prānāva (Om). Holding the Rudrāksa implies that the man has realised the
knowledge of Siva Tattva. O Brahmān! The Rudrāksa bead that is placed on
the tuft or on the crown hair represents the Tāra tattva, i.e., Om Kāra; the
Rudrāksa beads that are held on the two ears are to be thought of as Deva
and Devī, (Siva and Sivā).
22-37. The one hundred and eight Rudrāksa 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 Devī
Sarasvatī and Agni (fire). The Rudrāksa beads ought to be taken by men of
all colours and castes. The Brāhmanas, Ksattriyas and Vais'yas should hold
them after purifying them with Mantras, i.e., knowingly; whereas the Sūdras
can take them without any such purification by the Mantras, i.e.,
unknowingly. By holding or putting on the Rudrāksa 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 Rudrāksa 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 shame in holding and putting on the
Rudrāksa beads, can never be freed from this Samsāra even after the Koti
births. He who blames another person holding Rudrāksa beads has defects in
his birth (is a bastard). There is no doubt in this. It is by holding on
Rudrāksa that Brahmā has remained steady in His Brahmāhood untainted and the
Munis have been true to their resolves. So there is no act better and higher
than holding the Rudrāksa beads. He who gives clothing and food to a person
holding Rudrāksa beads with devotion is freed of all sins and goes to the
Siva Loka. He who feasts gladly any holder of such beads at the time of
Srādh, goes undoubtedly to the Pitri Loka. He who washes the feet of a
holder of Rudrāksa and drinks that water, is freed of all sins and resides
with honour in the Siva Loka. If a Brāhmana holds with devotion the
Rudrāksa beads with a necklace and gold, he attains the Rudrahood. O
Intelligent One! Wherever whoever holds with or without faith and devotion
the Rudrāksa beads with or without any mantra, is freed of all sins and is
entitled to the Tattvajńāna. I am unable to describe fully the greatness of
the Rudrāksa beads. In fact, all should by all means hold the Rudrāksa beads
on their bodies.
Note :-- The number one hundred and eight (108) signifies the One Hundred
and Eight Vedas, the Brahmān, the Source of all Wisdom and Joy.
Here ends the Third Chapter of the Eleventh Book on the glories of the
Rudrāksa beads in the Mahā Puranam Srī Mad Devī Bhāgavatam of 18,000 verses
by Mahārsi Veda Vyāsa.
Chapter IV
On the greatness of the Rudrāksam
1-11. Nārada said :-- O Sinless one! The greatness of the Rudrāksa seed that
you have described is verily such. Now I ask why is this Rudrāksam so much
entitled to worship by the people. Please speak clearly on this point.
Nārāyana spoke :-- O Child! This is the very question that was asked once by
Kārtika, the sixfaced One, to Bhagavān Rudra, dwelling in Kailās'a. What He
replied, I say now. Listen. Rudra Deva spoke :-- O Child Sadānana. I will
dwell briefly on the secret cause of the greatness of the Rudrāksa seed.
Hear. In days of yore, there was a Daitya called Tripurā who could not be
conquered by any body. Brahmā, 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.
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 Tripurāsura 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 Mahāsena! From those drops of water coming out of my eyes,
the great tree of Rudrāksam did spring for the welfare of all. This Rudrāksa
seed is of thirty-eight varieties. From My Sūrya 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 Rudrāksams are Brāhmins and they are used by the Brāhmanas;
the red coloured ones are the Ksattriyas and should be used by the
Ksattriyas and the black ones are Sūdras and should be used by the Vaisyas
and the Sūdras.
12-19. One faced Rudrāksa seed is the Siva Himself, made manifest and
rendered vivid; even the sin incurred in killing a Brāhmana is destroyed
thereby. Two faced or two headed Rudrāksam is like the Deva and the Devī.
Two sorts of sins are destroyed thereby. The three faced Rudrāksam is like
fire; the sin incurred in killing a woman is destroyed in a moment. The four
faced Rudrāksa seed is like Brahmā and removes the sin of killing persons.
The five faced Rudrāksam 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 Rudrāksam is Kārtikeya. It is to be worn on the right
hand. One becomes freed of the Brahmāhatyā sin. There is no manner of doubt
in this. The seven faced Rudrāksam is named Ananga. Holding this frees one
from the sin of stealing gold, etc., O Mahāsena! The eight faced Rudrāksa is
Vināyaka. 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 Rudrāksa seed has been said. Now
I will talk of the nine-faced Rudrāksam. 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) 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 Brahmāhattyās
(killing the Brāhmanas). Holding the ten-faced Rudrāksa is verily wearing
Janārdana, the Deva of the Devas. The holding of which pacifies the evils
caused by planets, Pis'āchas, Vetālas, Brahmā Rāksasas, and Pannagas. The
eleven-faced Rudrāksam 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 Vājapeya sacrifices, and
making gifts of one hundred thousand cows are obtained thereby.
If one wears the twelve-headed Rudrāksam on one's ear, the Ādityas 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 Rudrāksa 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 Rudrāksam is very rare; if anybody gets it, he
becomes like Kārti 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 Sadānana! If anybody holds the thirteen faced Rudrāksam, 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 Rudrāksam always, one
becomes like Siva. O Muni! What more shall I speak to you! The Devas pay
their respects to one holding the fourteen faced Rudrāksas and he in the end
attains the Highest Goal, the state of Siva. His body becomes verily the
body of Siva.
36-40. The Devas always worship the Rudrāksa seed; the highest goal is
attained by wearing the Rudrāksam. The Brāhmanas should hold on their heads
at least one Rudrāksam with devotion. A rosary of twenty-six Rudrāksams 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 Rudrāksams to be worn on the wrists, twelve on each. O Sadānana!
If a rosary be made of one hundred and eight, fifty or twenty-seven
Rudrāksams 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
momentthe fruit of performing the As'vamedha sacrifices and uplifts his
twenty-one generations and finally he resides in the Siva Loka.
Here ends the Fourth Chapter of the Eleventh Book on the Greatness of the
Rudrāksam in the Mahāpuranam S'rī Mad Devī Bhāgavatam of 18,000 verses by
Mahārsi Veda Vyāsa.
Chapter V
On the Rudrāksam rosaries
1-14. Īs'vara said :-- O Kārtikeya! Now I will speak how to count the Japam
(repetition of the mantra) with the rosary. Hear. The face of Rudrāksam is
Brahmā; the upper summit point is Siva and the tail end of Rudrāksam is
Visnu. The Rudrāksam 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 Rudrāksa
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 Rudrāksam is in
front of the flat face of another Rudrāksam; 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 Pańchagavya (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 Siva (Six limbed), with Hūm added and collect the rosaries.
Then repeat over them the Mantra Sadyojāta, 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 Nyāsa over it, i.e., think that the Great
Cause Siva and the World-Mother Bhagavatī have come on them. Thus make the
Samskāra 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 Rudrāksa
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 to
hold always the Rudrāksam. Especially on such occasions as taking baths,
making gifts, making japams, performing the Homas,or sacrifices to Visve
Devas, in performing the Poojās of the Devas,in making Prāyaschittams
(penances), in the time of Srādh and in the time of initiation, it is
highly necessary to hold Rudrāksam. A Brāhmin is sure to go to hell if he
performs any Vaidik act without wearing any Rudrāksam. Note :-- It would be
offering an insult to Siva!
15-29. It is advisable to use the true Rudrāksam with gold and jewel, on the
head, neck or on one's hand. Never use the Rudrāksam worn by another. Use
Rudrāksam always with devotion; never use it while you are impure. Even the
grass that grows with the air in contact with the Rudrāksa tree, goes verily
to a holy region for ever. Jābāla Muni says in the Sruti :-- lf a man
wearing Rudrāksam commits a sin, he gets deliverance from that sin. Even if
animals hold Rudrāksam, they become Siva; what of men! The devotees of Srī
Rudra should always use at least one Rudrāksa on the head. Those great
devotees, who with Rudrāksam on take the name of the Highest Self Sambhu,
get themselves freed of all sorts of sins and pains. Those who are
ornamented with Rudrāksam are the best devotees. It is highly incumbent on
those who want their welfare to wear Rudrāksam. Those who hold Rudrāksam on
their ears, crown hair, neck, hands, and breast, get Brahmā, Visnu, and
Mahes'vara under them as their Vibhūtis (manifestations, powers). The Devas
and all those Risis that started the Gotra, the Ādipurusas (the first chief
men in several families), held with reverence the Rudrāksams. All the other
Munis, that descended from their families, the ardent followers of Srauta
Dharma, the pure souled, held the Rudrāksams. It may be, that many might not
like at first to hold this Rudrāksam, the visible giver of liberation and so
well written in the Vedas; but after many births, out of the Grace of
Mahādeva many become eager to take the Rudrāksams. The Munis that are the
Jābāla Sākhīs are famous in expounding the inestimable greatness of
Rudrāksams.
The effect of holding Rudrāksams is well known in the three worlds. Punyam
(great merit) arises from the mere sight of Rudrāksams; 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.
30-36. He who holds in his hand, breast, neck, ears, head, the Rudrāksams,
becomes an image of Rudra. There is no manner of doubt in this. By holding
Rudrāksams, men become invulnerable of all the beings, become respected,
like Mahā 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 Rudrāksams. By this men are
freed of the sin of taking Uchhista and of all the other sins. Even if you
suspend a Rudrāksam 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
Rudrāksams, men even if they be devoid of Japam and Dhyānam, become freed of
all sins and attain the highest state. Even if one holds merely one Rudrāksa
seed purified and surcharged with Mantra Sakti, he uplifts his twentyone
generations, gets to Heaven and resides there with respect. I am speaking
now further of the Greatness of Rudrāksam.
Here ends the Fifth Chapter of the Eleventh Book on the Rudrāksam rosaries
in the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses by Mahārsi
Veda Vyāsa.
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