Chapter VII
On the greatness of one faced, etc., Rudrâksam
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.
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.
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.
Chapter VIII
On Bhûta S’uddhi
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 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 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.
