On the description of the greatness of the three kinds of Bhasmas
[ p. 1081 ]
Nârada asked :— O Bhagavân! How is the above Bhasma of three kinds? I am eager to hear this. Kindly describe this to me. Nârâyana said :— O Nârada! I am now talking of the three kinds of ashes; hearing this even destroys one’s sins and brings in good fame. When a cow evacuates her dung, just as the cow dung leaves her and is far from reaching the ground, one should catch it with one’s hand and this cow-dung burnt with “Sadyojâtâdi,” i.e., Brahmâ Mantra, becomes ashes which are called “S’ântika Bhasma,” i.e., ashes producing peace. Before the cowdung is about to reach the ground, the devotee should take it with his hand and uttering the six lettered Mantra, he is to burn the cowdung. The ashes from this are called Paustik Bhasma, i.e., ashes leading to nourishment.
If the cowdung be burned with the Mantra “Haum,” the ashes of this are called “Kâmada Bhasma,” i.e., ashes leading to the granting of desires. O Nârada! On the full moon day, new moon day or on the eighth lunar day, a man is to get up from his bed early in the morning and be pure and go the cow enclosure. He is to salute the cows and take the cowdung, uttering the Mantra Haum. If he be a Brâhmin, he is to collect the white cow dung; if he be a Ksattriya, he would take the red cow [ p. 1082 ] dung; a Vais’ya, yellow cow dung and if he be a S’ûdra, he would take the black cow dung. Then by the mantra “Namah” he is to form that into a ball and cover it with the husk of rice or some other grain and dry it in a sacred place, repeating the mantra “Haum.” Bring fire from a forest or from the house of a Veda-knowing Brâhmin and reduce the cowdung to ashes by this mantra, uttering the mantra Haum. Next take out the ashes carefully from the fire place (Agni Kunda) and place it in a new jar or pot, again remembering the mantra “Haum”. Mix with the ashes the Ketakî dust, the Pâtala flower dust, the root of the fragrant grass called khas khas, saffron and other sweet scented things with the mantra “Satyojâtam prapadyâmi,” etc. First perform the water bath, then the bath of the ashes. In case one cannot have the water bath, one is to have the ash bath. Washing the hands, feet and head with the mantra “Is’ânah Sarvavidyânâm,” etc., and uttering “Tatpurusa” one is to besmear one’s face with ashes and by the mantra “Aghora” apply ashes on one’s chest; with the mantra Vâmadeva. He is to use ashes on his navel; and with the mantra “Sadyo Jâta,” etc., all over his body; he is to quit his former cloth and put on another fresh cloth. Wash your hands and feet and sip (do Âchaman). It will serve the purpose if one simply uses Tripundrak and if one does not besmear the whole body with ashes. Before the midday one is to use Bhasma with water; but after the midday with dry ashes one is to draw the Tripundra lines of ashes with the forefinger, middlefinger and ringfinger. The head, forehead, ears, neck, heart, and the arms are the places whereon the Tripundras are used. On the head the ashes are applied with five fingers and with the mantra “Haum”; on the forehead, the Tripundra is applied with mantra Svâhâ by the forefinger, mindlefinger and ringfinger; on the right ear, it is applied with “Sadyojâta” mantra; on the left ear, with “Vamadeva” Mantra; on the neck with Aghora mantra by the middlefinger; on the chest with “Namah” mantra by the forefing middlefinger and ringfinger; on the right arm with vasat mantra by the three fingers; on the left arm with “Ham” mantra by the three fingers; and on the navel, the ashes are to be applied with the mantra Îs’ânah sarva devânâm by the middlefinger. The first line in every Tripundra is Brahmâ; the second line is Visnu; and the third, the topmost line is Mahâ Deva. The line of ashes that is marked by one finger is Îs’vara. The head is the place of Brahmâ; the forehead is the site of Îs’vara; the two ears are the seats of the two As’vins and the neck is where Ganes’a resides. The Ksattriyas, Vais’yas, and S’ûdras are to use Tripundras without any mantra; they are also not to use the ashes on [ p. 1083 ] the whole of the body. The lowest classes (e.g. the chândâlas, etc.,) and the uninitiated persons are to use the Tripundraks without any mantra.
Here ends the Eleventh Chapter of the Eleventh Book on the description of the greatness of the three kinds of Bhasmas in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.
On the greatness in holding the Tripundra and Bhasma [ p. 1083 ] 1-20. S’rî Nârâyana said :— O Devarsi Nârada! Hear now the great secret and the fruits of besmearing one’s body with ashes, yieding all desires. The pure cowdung of the Kapila (brown) cow is to be taken up by the hand before it reaches the ground. It should not be like mire, i.e., not like a liquid; it should not be also very hard nor should it emit a bad stench. And in case if the cowdung that has already fallen on the earth, has to be taken, it should be scraped off from the top and bottom; make it into a ball and then burn it in a pure fire, repeating the principal mantra. Take the ash and tie it in a piece of cloth and keep it in a pot. The pot in which the ashes are to be kept should be nice and good, hard, clean and sprinkled over for purification. Uttering the principal mantra, one is to keep the ashes in the pot. The pot may be of metal, wood, earth, or cloth; or it can be kept in any other nice pot. The ashes can be kept in a silken bag where the mohurs are kept. In going to a distant land, the devotee can take the ashes himself or kept with his accompanying servant. When it is to be given to somebody, it is to be given with both the hands; never with one hand. Never keep it in an unholy place. Never apply feet to the ashes, nor throw it in an ordinary place nor ever cross it by your legs. Use always the ashes after purifying it with mantra. These rules of holding the Bhasma are according to the Smritis. By holding Bhasma in this way, the devotee becomes, no doubt, like S’iva. The ashes, that the Vaidik devotees of S’iva prepare are to be taken with devotion. All can ask for that. But the ashes that the followers of the Tantra cult prepare, are taken by the Tântriks only; it is prohibited to the Vaidiks. The S’ûdras, Kâpâlikas, and other heretics (e.g., Jains, Buddhists) can use the Tripundras. Never do they conceive in their minds that they would not take the Tripundra. The holding on of Bhasma (ashes) is [ p. 1084 ] according to the Vedas. Therefore one who does not apply it falls down. The Brâhmanas must use the Tripundras, repeating the mantra; and they are to besmear their whole body with ashes; if they don’t do so, they are surely fallen. He can never expect to get liberation even after koti births who does not besmear his body with ashes devotedly and who does not hold the Tripundras. O Nârada! The vile man who does not hold Bhasma duly, know the birth of that man as futile as is the birth of a hog. Consider that body as a burning ground which does not bear the Tripundra marks. The virtuous man should not cast a glance at him even. Fie on that forehead which does not carry the Tripundra! Fie on that village which has not a single temple of S’iva! Fie on that birth which is void of the worship of S’iva! Fie on that knowledge which is void of the knowledge of S’iva. Know them to be the slanderers of S’iva who mock at Tripundra. Those that put on the Tripundras, bear S’iva in their forehead. The Brâhmin who is Niragnik (without the holy fire) is not nice in every way. So if the worship of S’iva be not done with any Tripundra is not praiseworthy, even it be attended with abundance of other offerings. Those who do not besmear their bodies with ashes or who do not use the Tripundras, get their previous good deeds converted into bad ones.
21-42. Unless the Tripundra mark is taken up according to the S’âstras, the Vaidik Karmas (works) or those performed according to the Smritis prove injurious; the good works whatsoever done by any man count for nothing; the holy words heard seem as if unheard and the study of the Vedas counted as if not studied.
The study of the Vedas, Sacrifices, Charities, asceticisms, vows and fastings of that man, who does not use the Tripundra, all become fruitless. Without using Bhasma (ashes) if one wants liberation, then that desire is equivalent to live after taking poison. There is no doubt in this. The Creator has not made the forehead vertically high nor round; but he has made it slightly slanting and curved fit to have the Tripundra. Making thus the forehead, the Creator wants, as it were, to inform everyone that every one ought to use Tripundra marks; the curved lines also are made visible for this purpose. Still the igorant illiterate man does not put up the Tripundra. Unless the Brâhmanas use the curved Tripundras, their meditation won’t be successful; they will not have liberation, knowledge, nor their asceticism would bear any fruit. As the S’ûdras have no right in the study of the Vedas, so the Brâhmans have not any right to perform the worship of S’iva, etc., unless they use the Tripundras. First of all, facing eastward, and washing hands and feet, he ought to make a resolve [ p. 1085 ] and then he takes a bath of the ashes mentally, controlling his breath. Then taking the ashes of the Agnihotra sacrifice he is to put some ashes on his own head, uttering “Îs’âna” mantra. Then he is to recite the Purusa S’ûkta Mantra and apply ashes on his face; with the Aghora mantra on his chest; with the Vâmadeva mantra, on his anus; with Sadyojâta mantra on his legs; and with the mantra Om, he is to besmear his whole body with ashes. This is called the bath of fire by the Munis. So bring all the actions to a successful issue one is to take first of all this bath of fire. Washing his hands, then, he is to make Âchaman duly; and, according to the above-mentioned rules, he is to apply ashes on his forehead, heart, and all round the neck with the five mantras above-mentioned; or with each mantra he is to apply the Tripundras. Thus all works are fructified and he gets the right to do all the Vaidik actions. The S’ûdras, even, are not to use the ashes touched by the lowest classes. All the actions ordained by the S’âstras are to be done after being besmeared with ashes of the Agnihotra sacrifice; otherwise no action will bear any fruit. All his truth, purity, Japam, offering, oblations to the sacrifice, bathing in the holy place of pilgrimage, and worshipping the gods become useless, who does not hold Tripundra. No fear of disease, sins, famine, or robbers comes to the Brâhmins who use Tripundra and rosary of Rudrâksa and thus remain always pure. In the end, they get the Nirvâna liberation. During the time of Srâddhas (solemn obsequies performed in honour of the manes of deceased ancestors) the Brâhmins purify the rows where persons are fed; so much so that the Devas glorify them. One must use the Tripundra marks before one performs any Srâddha, Japam sacrifice, offering oblations or worshipping the Visvedevâs; then one gets deliverance from the jaws of death. O Nârada! I am now speaking further of the greatness in holding the Bhasma; listen.
Here ends the Twelfth Chapter of the Eleventh Book on the greatness in holding the Tripundra and Bhasma in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the greatness of Bhasma [ p. 1085 ] 1-20. Nârâyana said :— O Best of Munis! What shall I describe to you the effects of using the Bhasma! Only applying the ashes takes away the Mahâpâtakas (great sins) as well as other minor sins of the devotee. I speak this truly, very truly unto you. Now hear the fruits of using simply the ashes. By using Bhasma, the knowledge of Brahmâ comes to the Yatis; the desires of enjoyments are eradicated; the improvement [ p. 1086 ] is felt in all the virtuous actions of the householders and the studies of the Vedas and other S’âstras of the Brahmachâris get their increase. The S’ûdras get merits in using Bhasmas and the sins of others are destroyed. To besmear the body with ashes and to apply the curved Tripundras is the source of good to all beings. The S’ruti says so. That this implies the performance of sacrifices by all, is also asserted in the S’rutis. To apply ashes to the whole of the body and to use Tripundra is common to all the religions; it has nothing, in principle, contradictory to others. So the S’ruti says. This Tripundra and the besmearing with ashes is the special mark of the devotees of S’iva; this again is asserted in the S’ruti. This Bhasma and the Tripundra are the special marks by which one is characterised; it is said so in the Vaidik S’ruti. S’iva, Visnu, Brahmâ, Indra, Hiranyagarbha, and their Avataras, Varuna and the whole host of the Devas all gladly used this Tripundra and ashes. Durgâ, Laksmî, and Sarasvatî, etc., all the wives of the gods daily anoint their bodies with ashes and use the Tripundras. So even the Yaksas, Râksasas, Gandharbhas, Sidhas, Vidyâdharas, and the Munis have applied Bhasma and Tripundra. This holding on of ashes is not prohibited to anybody; the Brâhmanas, Ksattriyas, Vais’yas, S’ûdras, mixed castes, and the vile classes all can use this Bhasma and Tripundra. O Nârada! In my opinion they only are the Sadhus (saints) who use this Tripundra and besmear their bodies with ashes. In seducing this Lady Mukti (liberation is personified here as a lady) one is to have this gem of S’iva Lingam, the five lettered Mantra Namah S’ivâyâ as the loving principle, and holding on the ashes as the charming medicine (as in seducing any ordinary woman, gems, jewels and ornaments, love and charming medicines are necessary). O Nârada! Know the place where the person, who has besmeared the holy with ashes and who has used Tripundra takes his food as where S’ankara and S’ankarî have taken their food together. Even if anybody himself not using the Bhasma, follows another who has used the Bhasma, he will be soon honoured in the society even if he be a sinner. What more than this, if anybody himself not using the ashes, praises another who uses the Bhasma, he is freed from all his sins and gets soon honour and respect in the society. All the studies of the Vedas come to him though he has not studied the Vedas, all the fruits of hearing the S’rutis and the Purânas come to him, though he has not heard them, all the fruits of practised Dharma come to him though he has not practised any, if he always uses this Tripundra on his forehead and gives food to a beggar who uses Tripundra on his forehead. Even in courtries as Bihar (Kîkata, etc., that have got a bad name) if there be a single man in the whole country whose body is besmeared with ashes and who uses this Tripundra, that is considered then as Kâs’î (Benares [ p. 1087 ] city). Anybody, of a bad or of a good character, be he a Yogi or a sinner, using Bhasma, is worshipped like my son, Brahmâ. O Nârada! Even if an hypocrite uses Bhasma, he will have a good future, which cannot be attained even by performing hundreds of sacrifices. If anybody uses Bhasma daily either through good companion or through neglect, he will be entitled, like me, to the highest worship. O Nârada! Brahmâ, Visnu, Mahes’vara, Pârvatî, Laksmî, Sarasvatî and all the other Devas become satisfied with simply holding on this Bhasma. The merits that are obtained by using only the Tripundra, cannot be obtained by gifts, sacrifices, severe austerities, and going to sacred places of pilgrimages. They cannot give one-sixteenth part of the result that accrues from holding the Tripundra. As a King recognises a person as his own, whom he has given some object of recognition, so Bhagavân S’ankara knows the man who uses Tripundras as His own person. They that hold Tripundras with devotion can have Bholâ Nâtha under their control; no distinction is made here between the Brâhmanas and Chândâlas. Even if anybody be fallen from the state of observing all the Âchâras or rules of conduct proper to his Âs’rama and if he be faulty in not attending to all his duties, he will be Mukta (freed) if he has used even once this Bhasma Tripundra. Never bother yourself with the caste or the family of the holder of the Tripundras. Only see whether the sign Tripundra exists in his forehead. If so, consider him entitled to respect. O Nârada! There is no mantra higher than this S’iva Mantra; there is no Deity higher than S’iva; there is no worship of greater merit-giving powers than the worship of S’iva; so there is no Tîrtha superior to this Bhasma. This Bhasma is not an ordinary thing; it is the excellent energy (semen virile) of fire of the nature of Rudra. All sorts of troubles vanish, all sorts of sins are destroyed by this Bhasma. The country where the lowest castes reside with their bodies besmeared with ashes, is inhabited always by Bhagavân S’ankara, Bhagavatî Umâ, the Pramathas (the attendants of S’iva) and by all the Tîrthas. Bhagavân S’ankara, first of all, held this Bhasma as an ornament to his body by purifying it first with “Sadyo Jâta,” etc., the five mantras. Therefore if anybody uses the Bhasma Tripundra according to rules on his forehead, the writings written at the time of his birth by Vidhâtâ Brahmâ will all be cancelled, if they had been bad. There is no doubt in this.
Here ends the Thirteenth Chapter of the Eleventh Book on the greatness of Bhasma in the Mahâpurânam S’rî Mad Devi Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the greatness in holding the Bibhûti [ p. 1088 ] 1-17. Nârâyana said :— O Nârada! Whatever is given as charities to any man besmeared with the holy ashes, takes away instantly all the sins of the donor. The S’rutis, Smritis, and all the Purânas declare the greatness of this Bhasma. So the twice-born must accept this. Whoever holds this Tripundra, of this holy ashes at the three Sandhyâ times, is freed from all his sins and goes to the region of S’iva. The Yogi who takes a bath of ashes throughout his body during the three Sandhyâs, gets his Yoga developed soon. By this bath of ashes, many generations are lifted up. O Nârada! This ash bath is many times superior to the water bath. To take once a bath of ashes secures to one all the merits acquired by bathing in all the sacred places of pilgrimages. There is no doubt in this. By this bath of ashes, all the Mahâpâtakas (great heinous sins) and other minor sins as well are instantly destroyed as heaps of wood are brought down to ashes in a moment by the fire. No bath is holier than this one. This is first mentioned by S’iva and He took Himself this bath. Since then this bath of ashes has been taken with great care by Brahmâ and the other Devas and the Munis for their own good in all the virtuous actions. This bath of ashes is termed the bath of fire. So he who applies ashes on his head, gets the state of Rudra while he is in this body of five elements. Those who are delighted to see persons with this ashes on their bodies are respected by the Devas, Asuras, and Munis. He who honours and gets up on seeing a man besmeared with ashes is respected even by Indra, the Lord of Heavens. Even if anybody eats any uneatables, then the sin incurred thereby won’t touch him, if his body be then besmeared with ashes. He who first takes a water bath and then an ash-bath, be he a Brahmachârî or an house-holder or an anchorite (Vânaprasthî) is freed of all sins and gets in the end the highest state. Specially for the Yatis (ascetics), this ash bath is very necessary. This ash bath is superior to the water bath. For the bonds of Nature, this pleasure and pain, are cut asunder by this ash bath. The Munis know this Prakriti as moist and wet; and therefore Prakriti binds men. If anybody desires to cut asunder this bondage of the body, he will find no other remedy for this in the three worlds than this Holy Bath of ashes. [ p. 1089 ] 18-43. In ancient days the ashes were first offered to the Devî gladly by the Devas for their protection, their good and purification, when they first saw the ashes. Therefore anybody who takes this bath of fire, gets all his sins destroyed and he goes to S’iva Loka. He who daily uses this ashes has not to suffer from the oppression of the Râksasas, Pis’âchas, Pûtanâs and the other Bhûtas or from disease, leprosy, the chronic enlargement of spleen, all sorts of fistulae, from eighty sorts of rheumatism, sixty four kinds of bilious diseases, twenty two varieties of phlegmatic diseases and from tigers, thieves, and other vicious planetary influences. Rather he gets the power to suppress all these as a lion kills easily a mad elephant. Anybody who first mixes the ashes with pure cold water and then besmears his body with that and puts on the Tripundras, attains soon the Highest Brahmâ. He who holds the Tripundra of ashes becomes sinless and goes to the Brahmâ loka. He can even wipe off the ordnances of the fate on his forehead to go to the jaws of Death, if he uses, according to the S’âstras, the Tripundras on his forehead. If the ashes be used on the neck, then the sin, incurred through the neck, is completely destroyed. If the ashes be used on the neck, then the sin incurred by the neck, in eating uneatable things is entirely destroyed. If the ashes be held on the arms, then the sin incurred by the arms is destroyed. If it be held on the breast, the sin done mentally is destroyed. If it be held on the navel, the sin incurred by the generative organ is destroyed. If it be held on the anus, then the sin incurred by the anus is destroyed. And if it be held on the sides, then the sin incurred in embracing other’s wives is destroyed. So, know fully, to use ashes is highly commendable. Everywhere three curved lines of ashes are to be used. Know these three lines as Brahmâ, Visnu and Mahes’a; Daksinâgni, Gârhapatya fire and Âhavanîva fire; the Sâttva, Râjas and Tâmas qualities, Heaven, earth and Pâtâla (nether regions). If the wise Brâhmin holds properly the ashes his Mahâpâtakas are destroyed. He is not involved in any sin. Rather he, without any questionings, gets his liberation. All the sins, in the body besmeared with ashes, are burnt down by the ashes, which is of the nature of fire, into ashes. He is called Bhasmanistha (a devotee of Bhasma, i.e., ashes) who takes a bath of ashes, who besmears his body with ashes, who use the Tripundras of ashes, who sleeps in ashes. He is called also Âtmanistha, a devotee of Âtman (Self). At the approach of such a man, the Demons, Pis’âchas, and very serious diseases run away to a distance. There is no doubt in this. In as much as these ashes reveal the knowledge of Brahmâ, it is called Bhasita from Bhasma, to shine; because it eats up the sins, it is called Bhasma; because it increases the eight supernatural powers Animâ, etc., it is called [ p. 1090 ] Bhûti; because it protects the man who uses it, it is called “Raksâ.” As the sins are all destroyed by the mere remembrance of Bhagavân Rudra, so seeing the person using the Tripundra, the demons, bad spirits and other vicious hosts of spirits fly away quickly, trembling with fear. As a fire burns a great forest by its own strength, so this bath of ashes burns the sins of those who are incessantly addicted to sins. Even if at the time of death one takes a bath of ashes, though he has committed an inordinate amount of vices, all his sins are soon destroyed. By this bath of ashes, the Self is purified, the anger is destroyed; the senses are calmed down. The man who uses even once this Bhasma comes to Me; he has not to take any more births in future. On Monday Amâvasyâ (also on the full moon day) if one sees the S’iva Lingam, with his body besmeared all over with ashes, one’s sins will all be destroyed. (All the sins are not seen; hence the tithi is called Amâvas.) If people use Bhasma daily, all their desires will be fructified whether they want longevity, or prosperity or Mukti. The Tripundra that represents Brahmâ, Visnu and S’iva is very sacred. Seeing the man with Tripundra on, the fierce Râksasas or mischievous creatures flee to a distance. There is no doubt in this. After doing the S’aucha (necessary cleanliness) and other necessary things, one bathes in pure cold water and besmears his body with ashes from head to foot. By taking the water bath only, the outward unclean things are destroyed. But the ash bath not only cleanses the outer external uncleanliness but cleanses also all the internal uncleanliness. So even if one does not take the water bath, one ought to take this ash bath. There is to be no manner of doubt in this.
44-47. All the religious actions performed without this ash bath seem as if no actions are done at all. This ash bath is stated in the Vedas. Its another name is the Fire Bath. By this ash bath both outside and inside are purified. So a man who uses ashes gets the entire fruit of worshipping S’iva. By the water Bath only the outside dirt is removed; but by this bath of ashes, outside dirts and inside dirts, both are fully removed. If this water bath be taken many times daily, still without an ash bath, one’s heart is not purified. What more shall I speak of the greatness of ashes, the Vedas only appreciate its glories rightly! Yea, very rightly!
48-50. Or Mahâ Deva, the Gem of all the Devas, knows the greatness of this Bhasma. Those who perform rites and works prescribed [ p. 1091 ] by the Vedas, without taking this bath of ashes, do not get even a tithe of the fruits of their works done. Only that man will be entitled to the entire fruits of the Vedas who perform this bath of ashes duly. This is the opinion of the Vedas. This bath of ashes purifies more the things that are already pure; thus the S’ruti says. That wretch who does not take the bath of ashes as aforesaid is a Great Sinner. There is no doubt in this. By this bath greater interminable merits accrue than what is obtained by innumerable baths taken by the Brâhmanas on the Vârunî momentous occasion. So take this bath carefully in the morning, midday and evening. This bath of ashes is ordained in the Vedas. So know those who are against this bath mentioned in the Vedas, are verily fallen! After evacuating oneself of one’s urine and faeces, one ought to take this bath of ashes. Otherwise men will not be purified. Even if one performs duly the water bath and if one does not take this bath of ashes, that man will not be purified. So he cannot get any right to do any religious actions. After evacuating one’s abdomen of the outgoing air, after yawning, after holding sexual intercourses, after spitting and sneezing, and after easing oneself of phlegm, one ought to take this bath of ashes. O Nârada! Thus I have described to you here the greatness of S’rî Bhasma. I am again telling you more of it specially. Listen attentively.
Here ends the Fourteenth Chapter of the Eleventh Book on the greatness in holding the Bibhûti (ashes) in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the rules of using the Tripundra and Ûrdhapundra marks [ p. 1091 ] 1-10. Nârâyana said :— Only the twice born are to take this Tripundra on the forehead and the other parts of the body after carefully purifying the ashes by the mantra Agniriti Bhasma, etc. The Brâhmans, Ksattriyas, and Vais’yas are known as the twiceborn, (the Dvîjas). So the Dvîjas ought to take daily this Tripundra with great care. O Brâhmana! Those who are purified with the ceremony of the holy thread, are called the Dvîjas. For these the taking of Tripundra as per S’ruti is very necessary. Without taking this Vibhûti, any good work done is as it were not done. There is no doubt in this. Even the japam of Gâyatrî is not well performed if this Bhasma be not used. O Best of Munis! The Gâyatrî is the most important and the chief thing of the Brâhmanhood. But that is not advised if the Tripundra be not taken. O Munis! As long as the ashes [ p. 1092 ] born of Agni are not applied on the forehead, one is not entitled to be initiated in the Gâyatrî Mantra. O Brâhman! Unless ashes be applied on the forehead, no one will recognise you as a Brâhmana. For this reason I take this holding of the merit-giving Tripundra as the cause of the Brâhmanhood. I speak this verily unto you, that he is recognised as a Brâhmana and literary on whose forehead there is seen the white ashes purified by the mantra. He is entitled to the state of a Brâhmana who is naturally very eager to collect the ashes as he collects the invaluable gems and jewels.
11-20. Those who are not naturally eager to collect the Bhasma as they are naturally eager to collect gems and jewel, are to be known as Chândâlas in some of their previous births. Those who are not naturally joyous in holding Tripundra, were verily Chândâlas in their previous births; this I tell you truly very truly.
Those who eat roots and fruits without holding ashes go to the terrible hells. He who worships S’iva without having Bibhûti on his forehead, that wretch is a S’iva hater and goes to hell after his death. He who does not hold Bibhûti is not entitled to any religious act.
Without taking Bibhûti, if you make a gift of Tulâ Purusa made of gold, you won’t get any fruits. Rather you will have to go to hell!
As the Brâhmanas are not to perform their Sandhyâs without their holy threads, so without this Bibhûti, one ought not also to perform one’s Sandhyâ.
If at times a man by chance has no holy thread, he can do his Sandhyâ by muttering the Gâyatrî or by fasting. But there is no such rule in holding Bhasma.
If one performs Sandhyâ, without having any Bibhûti, he is liable to incur a sin; as without holding this Bhasma, no right can come to him to perform his Sandhyâ.
As a man of a lowest caste acts contrary and incurs a sin if he hears the Veda mantra, so a twice-born incurs a sin if he performs Sandhyâ without having his Tripundra. The twiceborn must therefore collect his thoughts with his heart intent on this Tripundra whether it be according to S’rauta or Smârta method; or in absence thereof the Laukika Bhasma. Of whatsoever sort is the Bhasma, it is always pure. In the Sandhyâ and other actions of worship, the twiceborn ought to be very careful and punctilious in using this Bhasma. [ p. 1093 ] 21-31. No sin can enter into the body of one besmeared with ashes. For this reason, the Brâhmanas ought always to use ashes with great care. One is to hold the Tripundra, six Angulas high or greater by the fore, middle and ring fingers of the right hand. If anybody uses Tripundra, shining and brilliant, and extending from eye to eye, he becomes, no doubt, a Rudra. The ring-finger is the letter “A,” the middle finger is “U” and the forefinger is “M”; so the Tripundra marks drawn by the above three fingers is of the nature of the three gunas. The Tripundra should be drawn by the middle, fore, and ring fingers in a reverse way (from the left of the forehead to its right). I will now tell you an anecdote, very ancient. Listen. Once Durvâsâ, the head of the ascetics, with his body besmeared with ashes and with Rudrâksam, all over, on his body went to the region of the Pitris, uttering loudly, “O S’ankara, of the Form of All! O S’iva! O Mother Jagadambe, the Source of all auspiciousness!” The Pitris Kavya-Vâlâs, etc., (Kavya Vâlanalah Somah Yamah schaivâryamâ Tathâ, Agnisvâttvâ, Varhisadah, Somapâh Pitri Devatâh) got up, received him heartily and gave him seats and shewed him great honours and respect and held many pure conversations with the Muni. During their talk, the sinners of the Kumbhîpâka hell were crying, “Oh! Alas! We are killed, we are being killed. Oh! We are being burnt!” some others cried, “Oh! Oh! We are cut down.” Thus various cries and lamentations reached their ears.
32-40. Hearing their piteous cries, Durvâsâ, the prince of the Risis, asked with a grievous heart the Pitris, “Who are those crying?” The Pitris replied :— There is a city close to our place called “Samyamanî Purî” of the King Yama where the sinners are punished. Yama gives punishment to the sinners there. O Sinless One! In that city the King Yama lives with his terrible black-coloured messengers, the personifications of Kâla (the Destruction). For the punishment of the sinners, eighty-six hells exist there. The place is being guarded always by the horrible messengers of Yama. Out of those hells, the hell named Kumbhîpâka is very big and that is the chief of the hells. The ailings and torments of the sinners in the Kumbhîpâka hell cannot be described in hundred years. O Muni! The S’iva-haters, the Visnu-haters, the Devî-haters are made to fall to this Kunda. Those who find fault with the Vedas, and blame the Sun, Ganes’a and tyrannise the Brâhmanas fall down to this hell. Those who blame their mothers, fathers, Gurus, elder brothers, the Smritis and Purânas and those as well who take the Tapta Mudrâs (hot marks on their bodies) and [ p. 1094 ] Tapta S’ûlas (i.e., those who being S’aivas act as they like) those who blame the religion (Dharma) go down to that hell.
41-50. We hear constantly their loud piteous cries, very painful to hear; hearing which naturally gives rise to feelings of indifference (Vairâgyam). Hearing the above words of the Pitris, Durvâsâ, the prince of the Munis, went to the hell to see the sinners. O Muni! Going there, the Muni bent his head downwards and saw the sinners when, instantly the sinners began to enjoy pleasures more than those who enjoy in the Heavens. The sinners became exceedingly glad. Some began to sing, some began to dance, some began to laugh; some sinners began to play one with one another in great ecstasy. The musical instruments Mridanga, Muraja, lute, Dhakkâ, Dundubhis, etc., resounded with sweet sonorous tones (in accordance with five resonants). The sweet fragrant smell of the flowers of Vâsanti creepers spread all round. Durvâsâ Muni became surprised to see all this. The messengers of Yama were startled and immediately went to their King Yama and said :— “O Lord! Our King! A wondrous event occurred lately. The sinners in the Kumbhîpâka hell are now enjoying pleasures more than those in the Heavens. O Bibhu! How can this take place! We cannot make out the cause of this. O Deva! We all have become terrified and have come to you.” Hearing the words of the messengers, Dharmarâja, mounting on his great buffalo, came there instantly and seeing the state of the sinners sent news immediately to the Heavens.
51-60. Hearing the news Indra came there with all the Devas, Brahmâ came there from His Brahmaloka; and Nârâyana came there from Vaikuntha. Hearing this, the regents of the quarters, the Dikpâlas came there with all their attendants from their respective abodes. They all came there to the Kumbhîpâka hell and saw that all the beings there are enjoying greater pleasures than those in the Heavens. They all were astonished to see this; and they could not make out why this had happened. “What a wonder is this! This Kunda has been built for the punishment of the sinners. When such a pleasure is now being felt here, the people won’t fear anything henceforth to commit sins. Why is this order of the Vedas created by God reversed? Why has God undone His own doing? What a wonder is this! Now a great miracle is before our sight.” Thus speaking, they remained at a fix. They could not make out the cause of this. In the meanwhile Bhagavân Nârâyana after consulting with the other Devas went with some Devas to the abode of [ p. 1095 ] S’ankara in Kailâs’a. They saw there that S’rî Bhagavân S’ankara (with crescent of the Moon on His forehead) was playing there attended always by the Pramathas and adorned with various ornaments like a youth, sixteen years old. His parts of the body were very beautiful as if the mine of loveliness. He was conversing on various delightful subjects with His consort Pârvatî and pleasing Her mind. The four Vedas were there personified. Seeing Him, Nârâyana bowed down and informed him clearly of all the wonderful events. He said :—
61-75. “O Deva! What is the cause of all this? We cannot make out anything! O Lord! Thou art omniscient. Thou knowest everything. So kindly mention how is this brought about!” Hearing Visnu’s words. Bhagavân S’ankara spoke graciously in sweet words, grave as the rumbling of a rain-cloud :— “O Visnu! Hear the cause of this. What wonder is there? This is all due to the greatness of Bhasma (ashes)! What cannot be brought about by Bhasma! The great S’aiva Durvâsâ went to see the Kumbhîpâka hell, besmearing his whole body with Bhasma and looked downwards while he was looking at the sinners. At that time, accidentally a particle of Bhasma from his forehead was blown by air to the bodies of the sinners in the hell. Thereby they were freed of their sins and they got so much pleasure! Such is the greatness of Bhasma! Henceforth the Kumbhîpâka will no more be a hell. It will be a Tîrtha (holy place of pilgrimage) of the residents of the Pitrilokas. Whoever will bathe there will be very happy. There is no doubt in this. Its name will be henceforth the Pitri Tîrtha.
O Sattama! My Lingam and the form of Bhagavatî ought to be placed there. The inhabitants of the Pitri Loka would worship them. This will be the best of all the Tîrthas extant in the three Lokas. And if the Pitris’varî there be worshipped, know that the worship of the Trilokî is done. Nârâyana said :— Hearing thus the words of S’ankara, the Deva of the Devas, He thanked Him and, taking His permission came to the Devas and informed them of everything what S’ankara had said. Hearing this, the Devas nodded their heads and said, “Sadhu (well, very well)” and began to glorify the greatness of Bhasma. O Tormenter of the enemies! Hari, Brahmâ and the other Devas began to eulogise the glories of ashes. The Pitris became very glad to get a new Tîrtha. The Devas planted a S’iva Lingam and the form of the Devî on the banks of the new Tîrtha, and began to worship them regularly day by day. The sinners that were there suffering, all ascended on the celestial chariot and got up to Kailâs’a. Even today they are [ p. 1096 ] all dwelling in Kailâs’a and are known by the name of the Bhadras. The hell Kumbhîpâka came to be built afterwards in another place.
76-84. Since that day the Devas did not allow any other devotee of S’iva to go to the newly created hell Kumbhîpâka. Thus I have described to you the excellent greatness of the Bhasma. O Muni! What more can there be than the glories of the Bhasma! O Best of Munis! Now I am telling you of the usage of Ûrdhapundra (the vertical marks) according to the proper province of the devotees. Listen. I will now speak what I have ascertained from the study of the Vaisnava S’âstras, the measure of Ûrdhapundra, according to the Anguli measurements, the colour, mantra, Devatâ and the fruits thereof. Hear. The earth required is to be seen red from the crests of hills, the banks of the rivers, the place of S’iva (S’iva Ksettram), the ocean beaches, the ant-hill, or from the roots of the Tulasî plants. The earth is not to be had from any other places. The black coloured earth brings in peace, the red-colour earth brings in powers to bring another to one’s control; the yellow-coloured earth increases prosperity and the white-coloured earth gives Dharma (religion). If the Ûrdhapundra be drawn by the thumb, nourishment is obtained; if it be drawn by the middle finger, longevity is increased; if it be drawn by nameless or ring finger, food is obtained and if it be drawn by the fore finger, liberation is attained. So the Ûrdhapundras ought to be drawn by these fingers, only be careful to see that the nails do not touch at the time of making the mark. The shape of the Ûrdhapundra (the vertical mark or sign on the fore-head) is like a flame or like the opening bud of a lotus, or like the leaf of a bamboo, or like a fish, or like a tortoise or like a conch-shell.
85-95. The Ûrdhapundra, ten Angulis high is the super best; nine Angulis high, is best; eight Angulis high, is good; the middling Ûrdhapundra is of three kinds as it is of seven Angulas, six Angulas, or five Angulas. The lowest Ûrdhapundra is again of three kinds as it is four Angulas, three Angulas or two Angulas high. On the Ûrdhapundra of the forehead, you must meditate Kes’ava, on the belly you must think of Nârâyana; on the heart, you must meditate on Mâdhava; and on the neck, you must meditate on Govinda. So on the right side of the belly, you must meditate on Madhûsûdana; on the roots of the ears, on Trivikrama; on the left belly, on Vâmana; on the arms, on S’rîdhara; on the ears, Hrisîkes’a; on the back, Padmanâbha; on the shoulders Dâmodara; and on the head Brahmarandhra you must meditate on Vâsudeva. Thus the twelve [ p. 1097 ] names are to be meditated. In the morning or in the evening time when you are going to make the Pûjâ or Homa, you are to take duly, single-in-intent, the above names and make the marks of Ûrdhapundras. Any man, with Ûrdhapundra on his head, is always pure, whether he be impure, or of unrighteous conduct or whether he commits a sin mentally. Wherever he dies, he comes to My Abode even if he be of a Chândâla caste. My devotees ( Vîra Vaisnavas or Mahâvîra Vaisnavas) who know My Nature must keep an empty space between the two lines of Ûrdhapundra of the form of the Visnupada (the feet of Visnu) and those who are my best devotees are to use nice Ûrdhapundras, made of turmeric powder, of the size of a spear (S’ûla), of the form of the feet of Visnu (Visnu padah).
96. The ordinary Vaisnavas are to use with Bhakti, the Ûrdhapundras without any empty space, but the form of it is to be like a flame, the blossom of a lily or like a bamboo leaf.
97-110. Those who are Vaisnavas in name only can use Ûrdhapundra of both the kinds, with or without any empty space. They incur no sin if they use one without an empty space. But those who are My good devotees, incur sin if they do not keep an empty space between the two vertical lines (in the Ûrdhapundra three vertical lines are used). The Vaisnavas who use excellent vertical rod like Ûrdhapundras keeping an empty space in the middle and uttering the mantra “Kesvâya Namah” build My Temple there. In the beautiful middle space of Ûrdhapundra, the Undecaying Visnu is playing with Laksmî. That wretch, the twice-born who uses Ûrdhapundra without any empty apace kills Visnu and Laksmî, seated there. The stupid who uses Ûrdhapundra without a vacant space goes successively to twenty-one hells. The Ûrdhapundra should be of the size of a clear straight rod, lotus, flame, a fish with sharp straight edges and with vacant spaces between them. O Great Muni! The Brâhmana should always use the Tripundra like the lock of hair on the crown of his head and like his Sacrificial thread; otherwise all his actions will be fruitless. Therefore in all ceremonies and actions the Brâhmanas ought to use Ûrdhapundras of the form of a trident, a circle or of a square form. The Brâhmana who knows the Vedas is never to use the semi-moonlike mark (Tilak) on his bead. The man who is of the Brâhmin caste and follows the path of the Vedas should not even by mistake use any other mark than those above-mentioned. Other sorts of pundras (marks) that are mentioned in other Vaisnava S’âstras for the attainment of fame, beauty, etc., the Veda-knowing Brâhmanas should not use them. The Vaidik Brâhmanas should not use even in error any other Tilaks than the curved Tripundras
1098}
If, out of delusion, the man, following the path of the Vedas, uses other sorts of Tripundras, he would certainly go down to hell.
111-118. The Veda-knowing Brâhmanas would certainly go down to hell if they use other sorts of Tripundras on their bodies. Only the Tilakas, prescribed in the Vedas ought to be used by those who are devoted to the Vedas. Those who do not observe the duties of the Vedas would use Tilaks approved of by other S’âstras. Those should use marks approved of by the Vedas whose Deity is that of the Vedas. Those who follow the Tantra S’âstras different from the Vedas, should use marks approved of by the Tantras.
Mahâ Deva is the Veda’s Deity and, ready to deliver from the bondages of the world, He has prescribed the Tilakas prescribed in the Vedas for the benefit of the devotees. The marks prescribed by Visnu, also a Deity of the Vedas, are also those of the Vedas. His other Avataras also use marks approved of by the Vedas. The Tripundras and the besmearing of the body with ashes are according to the Vedas. In the Tantra S’âstra different from the Vedas, there is the usage of Tripundra and other marks. But they are not to be used by the Vaidiks. No never.
Those who follow the path of the Vedas should use the curved Tripundras and Bhasma on their foreheads according to the rules prescribed in the Vedas.
He who has obtained the highest state of Nârâyana, i.e., who has realised My Nature, ought to use always on their foreheads S’ûla marks scented with fragrant sandalpaste.
Here ends the Fifteenth Chapter of the Eleventh Book on the rules of using the Tripundra and Ûrdhapundra marks in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the description of Sandhyâ Upâsânâ [ p. 1098 ] 1-24. Nârâyana said :— Now I am speaking of the very holy Sandhyopâsanâ method of Sandhyâ worship of Gâyatrî, the Presiding Deity of the morning, midday and evening, and of the twice-born. Listen. The greatness of using Bhasma has been described in detail. No further need be stated on the subject. I shall talk, first of all, of the morning Sandhyâ. The morning Sandhyâ is to be done early in the morning while the stars are visible. When the Sun is in the meridian, the midday Sandhyâ is to be performed; and while the Sun is visibly going down, the [ p. 1099 ] evening Sandhyâ is to be recited over. Now again, the distinctions are made in the above three Sandhyâs :— The morning Sandhyâ with stars seen is the best; with stars disappeared, middling; and with the Sun risen above the horizon, inferior. So the evening Sandhyâ, again, is of three kinds :— best, middling, and inferior. When the Sun is visibly disappearing, the evening Sandhyâ is the best; when the Sun has gone down the horizon, it is middling and when the stars are visible, it is inferior. The Brâhmanas are the root of the Tree, the Sandhyâ Vandanam; the Vedas are the branches; the religious actions are the leaves. Therefore its root should be carefully preserved. If the root be cut, no branches or leaves of the tree will remain. That Brâhmana who knows not his Sandhyâ or who does not perform the Sandhyâs is a living S’ûdra. That Brâhmana after his death verily becomes a dog. Therefore the Sandhyâs must be observed every day. Otherwise no right comes at all to do any action. At the sunrise and the sunset the time for Sandhyâ is two Dandas (48 minutes) and if Sandhyâ be not done or rather neglected in the interval, the Prâyas’chitta (penance) is to he paid duly (performed duly). If the proper time for Sandhyâ expires, one more offering of Arghya is to be made in addition to the three Arghayas daily made or the Gâyatrî is to be repeated one hundred and eight times before the Sandhyâ is commenced. In whichever time any action ought to be done, worship, first of all, the Sandhyâ Devî, the Presiding Deity of that time and do the actions proper to that time afterwards. The Sandhyâ performed in dwelling houses is ordinary; the Sandhyâ done in enclosures of cows is middling and on the banks of the rivers is good and the Sandhyâ performed before the Devî’s temple or the Devî’s seat is very excellent. The Sandhyopâsanâ ought to be done before the Devî, because that is the worship of the very Devî. The three Sandhyâs done before the Devî give infinitely excellent fruits. There is no other work of the Brâhmanas better than this Sandhyâ. One can rather avoid worshipping S’iva or Visnu; because that is not daily done as obligatory; but the Sandhyopâsanâ ought to be done daily. The Gâyatrî of the Great Devî is the Essence of all the mantras in the Vedas. In the Veda S’âstras, the worship of Gâyatrî is most definitely pronounced. Brahmâ and the other Devas meditate in the Sandhyâ times on this Devî Gâyatrî and make a japam of that. The Vedas always make japams of Her. For this reason the Gâyatrî has been mentioned as the object of worship by the Vedas. The Brâhmanas are called S’âktas inasmuch as they worship the Primal S’akti (Force) Gâyatrî, the Mother of the Vedas. They are not S’aivas nor Vaisnavas.
[ p. 1100 ]
Firstly make the ordinary Âchaman three times, and, while inhaling, drink a little of the water of Âchaman, repeating “Om Kes’avâya Svâhâ, Om Nârâyanâya Svâhâ, Om Mâdhavâya Svâhâ.” Then wash your two hands, repeating “Om Gobindâya Namah, Om Visnave Namah.” Then by the root of the thumb rub the lips repeating “Om Madhû sûdanâya Namah, Om Trivikramâya Namah.” So rub the mouth, repeating “Om Vâmamâya Namah, Om S’rîdharâya Namah.” Then sprinkle water on the left hand, saying “Om Hrisîkes’âya Namah.” Sprinkle water on the legs, saying “Om Padmanâbhâya Namah.” Sprinkle water on the head, saying “Om Dâmodarâya Namah.” Touch the mouth with the three fingers of the right hand, saying “Om Samkarsanâya Namah.” Touch the nostrils with the thumb and forefinger saying “Om Vâsudevâya Namah, Om Pradyumnâya Namah.” Touch the eyes with the thumb and ring-finger, saying “Om Aniruddhâya Namah, Om Purusottamâya Namah.” Touch the ears with the thumb and ringfinger saying “Om Adhoksajâya Namah, Om Nârasimhâya Namah.” Touch the navel with the thumb and little finger saying “Om Achyutâya Namah.” Touch the breast with the palm, saying “Om Janârdanâya Namah.” Touch the head saying “Om Upendrâya Namah.” Touch the roots of the two arms saying “Om Haraye Namah, Om Krisnâya Namah.”
25-50. While sipping the Âchaman water on the right hand, touch the right hand with your left hand; otherwise; the water does not become pure. While doing Âchaman, make the palm and the fingers all united and close, of the form of a Gokarna (the ear of a cow) and spreading the thumb and the little finger, drink the water of the measure of a pea. If a greater or less quantity be sipped, then that would amount to drinking liquor. Then thinking of the Pranava, make the Prânâyâma, and repeat mentally the Gâyatrî with her head and the Turîya pâda, i.e., Âpojyotih rasomritam Brahmâ Bhurbhuvah svarom. Inhale the air by the left nostril (Pûrak), close both the nostrils (Kumbhak) and exhale the air, by the right nostril (Rechak). Thus Prânâyâma is effected. While doing Pûrak, Kumbhak and Rechak repeat the Gâyatrî every time; hold the right nostril with the right thumb and hold the left nostril with the ringfinger and little finger (i.e., don’t use forefinger and middle finger).
The Yogis who have controlled their minds say that Prânâyâma is effected by the three processes Pûraka, Kûmbhaka and Rechaka. The external air is inhaled in Pûraka; air is not exhaled nor inhaled (it is retained inside) in Kûmbhaka; and air is exhaled in Rechaka. While [ p. 1101 ] doing Pûraka, meditate on the navel, the four-armed high-souled Visnu, of the blue colour (Syâma) like the blue lotus. While doing Kûmbhaka, meditate in the heart lotus the four-faced grandsire Brahmâ Prajâpati, the Creator seated on the lotus and while doing Rechaka meditate, on the fore-head, on the white sin-destroying S’ankara, pure as crystal. In Pûraka, the union with Visnu is obtained; in Kûmbhaka, the knowledge of Brahmâ is attained and in Rechaka, the highest position of Îs’vara (S’iva) is attained. This is the method of Âchaman according to the Purânas. Now I am speaking of the all sin destroying Vaidik Âchaman. Listen. Reciting the Gâyatrî mantra “Om Bhurbhuvah,” sip a little water; this is the Vaidik Âchaman after repeating the seven great Vyâhritis Om Bhuh; Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam, repeat Gâyatrî and the head of the Gâyatrî Âpojyoti Rasomritam Brahmâ Bhurbhuvah svarom and practise Prânâyâma three times. Hereby all sins are destroyed and all virtues spring. Now another sort of Prânâyâma Mudrâ is described :— The Vânaprasthîs and Grihasthas would do Prânâyâma with five fingers, holding the tip of the nose; the Brahmâchâris and Yatis would do Prânâyâma with the thumbs, little finger, and ring finger (avoiding middle and fore). Now I am speaking of the Âghamasana Mârjana mantra. Listen. The Mantra of this Mârjana is “Âpohisthâ Mayobhuvah, etc.” There are three mantras in this. There are three Pâdas in every mantra, prefix Om to every pâda (thus nine times Om is to be prefixed); at the end of every pâda sprinkle water on the head with the sacrificial thread and the Kus’a grass. Or at the end of every mantra do so. By the above Mârjana (cleaning) the sins of one hundred years are instantly destroyed. Then making Âchaman (taking a sip of water to rinse the mouth before worship), repeat the three Mantras “Om Sûryas’cha mâ manyus’cha, etc.” By this act, the mental sins are destroyed. As mârjana is done with Pranava, Vyârhitis, and Gâyatrî, so make Mârjana by the three mantras ‘‘Âpohisthâ, etc.” Make your right palm of the shape of a cow’s ear; take water in it and carry it before your nose and think thus :— “There is a terrible sinful person in my left abdomen, his colour is dark black and he is horrible looking.” Recite, then, the mantras “Om ritamcha satyamchâbhîdhyât, etc.” and “Drupâdâdiva Mumuchâna, etc.” and bring that Sinful Person through your right nostril to the water in the palm. Don’t look at that water; throw it away on a bit of stone to your left. And think that you are now sinless. Next, rising from the seat, keep your two feet horizontal and with the fingers save forefinger and thumb, take a palmful of water and with your face towards the Sun, recite the Gâyatrî three times [ p. 1102 ] and offer water to the Sun three times. Thus, O Muni! The method of offering the Arghyas has been mentioned to you.
51-80. Then circumambulate, repeating the Sûrya Mantra. The one thing to be noted in offering Arghyas is this :— Offer once in the midday, and three times in the morning and three times in the evening. While offering the Arghya in the morning, bend yourself a little low; in offering the arghya in the midday, stand up; and while offering the arghya in the evening, it can be done while sitting. Now I will tell you why the Arghya is offered to the Sun. Hear. Thirty Koti Râksasas known as the Mandehas, always roam on the path of the Sun (the mental Sun also). They are great heroes, treacherous and ferocious. They always try to devour the Sun, while they assume terrible forms. For this reason the Devas and the Risis combined offer the water with their folded hands to the Sun, while they perform the great Sandhyâ Upâsanâ. The water thus offered, becomes transformed into the thunderbolt and burns the heads of the cruel demons (and throws them on the island Mandehâruna) Therefore the Brâhmanas daily do their Sandhyopâsana. Infinite merits accrue from this Sandhyâ Upâsanâ. O Nârada! Now I am speaking to you of the Mantras pertaining to the Arghya. No sooner they are pronounced the full effects of performing the Sandhyâs are obtained. I am That Sun; I am That Light; I am That Âtman (Self); I am S’iva; I am the Light of Âtman; I am clear and transparently white; I am of the nature of all energy; and I am of the nature of Râsa (the sweetness, all the sweet sentiments). O Devî! O Gâyatrî! O Thou! Who art of the nature of Brahmâ! Let Thee come and preside in my heart to grant me success in this Japa Karma. O Devî! O Gâyatrî! Entering into my heart, go out again with this water. But Thou wouldst have to come again. Sit thus on a pure seat and with a single intent repeat the Gâyatrî, the Mother of the Vedas. O Muni! In this Sandhyopâsanâ, the Khhecharî Mudrâ ought to be done after practising the Prânâyâma. Hear now the meaning of the Khhechâri Mudrâ. When the soul of a being leaves the objects of senses, it roams in the Âkâs’a, i.e., it becomes aimless when the tongue also goes to the Âkâs’a and roams there; and then the sight is fixed between the eyebrows; this is called the Khhechâri Mudrâ. There is no Âsana (seat) equal to Siddhâsana and there is no Vâyu (air) equal to the Khumbaka Vâya (suspension of air in the body).
O Nârada! There is no Mudrâ equal to the Khhechâri Mudrâ. One is to pronounce Pranava in Pluta (protracted) accents like the sound of a bell and, suspending his breath, sit quiet motionless in Sthirâsana without any Ahamkâra (egoism). O Nârada! I am now talking of [ p. 1103 ] Siddhâsana and its characteristic qualities. Hear. Keep one heel below the root of the genital and the other heel below the scrotum; keep the whole body and breast straight and motionless; withdraw the senses from their objects and look at the point, the pituitary body, between the eyebrows. This posture is called the Siddhâsan and is pleasant to the yogis. After taking this seat, invoke the Gâyatrî. “O Mother of the Vedas! O Gâyatrî! Thou art the Devî granting boons to the Bhaktas. Thou art of the nature of Brahmâ. Be gracious unto Me. O Devî! Whoever worships Thee in the day gets his day sins destroyed and in the night, night sins destroyed. O Thou! Who art all the letters of the alphabet! O Devî! O Sandhye! O Thou who art of the nature of Vidyâ! O Sarasvatî! O Ajaye! O Thou immortal! Free from disease and decay. O Mother! Who art all the Devas! I bow down to Thee.” Invoke the Devî again by the mantra “Ojosi, etc ,” and then pray :— “O Mother! Let my japam and other acts in Thy worship be fulfilled with success by Thy Grace.” Next for the freedom of the curse of Gâyatrî, do the things properly. Brahmâ gave a curse to Gâyatrî; Vis’vâmitra gave a curse to Her and Vas’istha also cursed Her. These are the three curses; they are removed in due order by recollecting Brahmâ, Vis’vâmitra and Vas’istha. Before doing Nyâsa, one ought to collect oneself and remember the Highest Self; think in the lotus of the heart that Purusa (Person) who is Truth; who is all this Universe, who is the Highest Self and who is All knowledge and who cannot be comprehended by words. Now I am speaking of the Amganyâsa of Sandhyâ; Hear. First utter Om and then utter the mantra.
Touch the two legs, saying “Om Bhuhpâdâbhyâm namah”
Touch the knees, saying “Om Bhuva Jânubhyâm namah”
Touch the hip, saying “Om Svah Katibhyâm namah”
Touch the navel, saying “Om Maharnâbhyai namah”
Touch the heart, saying “Om Janah Hridayâya namah”
Touch the throat, saying “Om Tapah Kanthâya namah”
Touch the forehead, saying “Om Satyam Lalâtâya namah”
Thus perform the Vyârhiti nyâsa.
Next perform the Karâmganyâsa thus :— Om Tat savituh ramgusthâbhyâm namah (referring to the thumb); Om Varenyam Tarjanîbhyâm namah (referring to the forefinger); Om bhargo devasya madhyamâ bhyâm namah (referring to the middle finger); Om Dhîmahi anâmikâbhyâm namah (referring to the ringfinger); Om dhîyo yonah, Kanisthâbyâm namah (referring to the little finger); Om prachodayât kara tal pristhâbhyâm namah (referring to the upper part and lower part of the palm and all over the body).
81-106. Now I am speaking of the Amganyâsa. Hear. Om tat savitur Brahmâ tmane hridayâya namah (referring to the heart.)
[ p. 1104 ]
Om Varenyam Visnvâ tmane S’irase namah (referring to the head); Om bhargo devasya Rudrâtmane S’ikhâyai namah (referring to the crown of the head); Om dhîmahi S’aktyâtmane Kavachâya namah (referring to the Kavacha); Om dhîyoyonah Kâlâtmane netratrayâya namah (referring to the three eyes); Om prachodayât sarvâtmane astrâya namah (referring to the Astra or armour, protecting the body). Now I am speaking of the Varnanyâsa. O Great Muni! Hear. This Varnanyâsa is performed by the letters in the Gâyatrî mantra. If anybody does this, he becomes freed of sins.
“Om Tat namah” on the two toes; (touching them).
“Om Sa namah” on the two heels; (touching them).
“Om Vi namah” on the legs;
“Om Tu namah” on the two knees;
“Om Va namah” on the two thighs;
“Om re namah” on the anus;
“Om ni namah” on the generative organ;
“Om ya namah” on the hip;
“Om bha namah” on the navel;
“Om Rgo namah on the heart;
“Om De namah” on the breasts;
“Om va namah” on the heart;
“Om sya namah” on the throat;
“Om dhî namah” on the mouth;
“Om ma namah” on the palate;
“Om hi namah” on the tip of the nose;
“Om dhi namah” on the two eyes;
“Om yo namah” on the space between the eye-brows;
“Om yo namah” on the forehead;
“Om nah namah” to the east;
“Om pra namah” to the south;
“Om cho namah” on the west;
“Om da namah” on the north;
“Om yâ namah” on the head;
“Om ta namah” on the whole body from head to foot.
Some Jâpakas (those who do the Japam) do not approve of the above nyâsa. Thus the Nyâsa is to be done. Then meditate on the Gâyatrî or the World-Mother. The beauty of the body of the Gâyatrî Devî is like that of the full blown Javâ flower. She is seated on the big red lotus on the back of the Hansa (Flamingo); She is holding the red coloured garland on Her neck and anointed with red coloured unguent. She has four faces; [ p. 1105 ] every face has two eyes. On her four hands are a wreath of flowers, a sacrificial ladle, a bead, and a Kamandalu. She is blazing with all sorts of ornaments. From the Devî Gâyatrî has originated first the Rig veda. Brahmâ worships the virgin Gâyatrî; on the idea of S’rî Parames’varî Gâyatrî has four feet. The Rig Veda is one; the Yajurveda is the second, the Sâmaveda is the third and the Atharva veda is the fourth foot. The Gâyatrî has eight bellies; the east side is the one; the south is the second; the west is the third; the north is the fourth; the zenith is the fifth; the nadir is the sixth; the intermediate space is the seventh and all the corners are the eighth belly. Gâyatrî has seven S’iras (heads); Vyâkaranam (Grammar) is one; S’iksâ is the second (that Amga of the Veda, the science which teaches the proper pronunciation of words and laws of euphony); Kalpa is the third (the Vedânga which lays down the ritual and prescribes rules for ceremonial and sacrificial acts); Nirukta is the fourth (the Vedânga that contains glossarial explanation of obscure words, especially those occurring in the Vedas); Jyotish or astronomy is the fifth; Itahâsa (history) and Purânas is the sixth head; and Upanisadas is the seventh head. Agni (fire) is the mouth of Gâyatrî; Rudra is the S’ikhâ (the chief part); Her gotra (lineage) is Sâmkhyâyana; Visnu is the heart of Gâyatrî and Brahmâ is the armour of Gâyatrî. Think of this Mahes’varî Gâyatrî in the middle of the Solar Orb. Meditating on the Gâyatrî Devî as above, the devotee should shew the following twenty-four Mudrâs (signs by the fingers, etc., in religious worship) for the satisfaction of the Devî :— (1) Sanmukh; (2) Sampût; (3) Vitata (4) Vistrita; (5) Dvîmukha; (6) Trimukha; (7) Chaturmukha; (8) Panchamukha; (9) Sanmukha; (10) Adhomukha; (11) Vyâpaka; (12) Anjali; (13) S’akata (14) Yamapâs’a; (15) fingers intertwined end to end; (16) Vilamba (17) Mustika; (18) Matsya; (19) Kûrma; (20) Varâha; (21) Simhâkrânta; (22) Mahâkrânta; (23) Mudgara; (24) Pallava. Next make japam once only of one hundred syllabled Gâyatrî. Thus twenty-four syllabled Sâvitrî, “Jâtavedase sunavâma, etc.,” forty-four syllabled mantra; and the thirty two syllabled mantra, “Tryamvakam Jajâmahe, etc.” These three mantras united make up one hundred lettered Gâyatrî. (The full context of the last Mantra is this :— Om Haum Om yum sah - Trayamvakam yajâmahe Sugandhim Pusti Vardhanam. Urbhârukamiva bandhanân mrityo mûksiya ma mritât Bhur Bhhuvah. Svarom Yum Svah Bhurbhuvah Svarom Haum.) Next make japam of Bhurbhuvah Svah, twenty four lettered Gâyatrî with Om. O Nârada! The Brâhmanas are to perform daily the Sandhyo pâsânâ repeating Gâyatrî, completely adopting the rules above prescribed and then he will be able to enjoy completely pleasures, happiness and bliss.
[ p. 1106 ]
Here ends the Sixteenth Chapter of the Eleventh Book on the description of Sandhyâ Upâsânâ in the Mahâpurânam S’rî Mad Devî Bhâgvatam of 18,000 verses by Maharsi Veda Vyâsa.
On the description of Sandhyâ and other daily practices [ p. 1106 ] 1-5. Nârâyana said :— If one divides or separates the pâdas while reciting or making Japam of the Gâyatrî, one is freed from the Brâhminicide, the sin of Brahmahatyâ. But if one does so without breaking the pâdas, i.e., repeats at one breath, then one incurs the sin of Brahmahatyâ. Those Brâhmanas who do the Japam of the Gâyatrî without giving due pause to the pâdas, suffer pains in hells with their heads downwards for one hundred Kalpas. O Gâyatrî! Thou art of one foot, of two feet, of three feet and of four feet. Thou art without foot, because Thou art not obtained. Salutation to Thy Fourth Foot beautiful and which is above the Trilokî (Râjas). This cannot obtain that. Firstly, Gâyatrî is of three kinds :— “Samputâ,” “Ekomkârâ,” and “Sadomkârâ.” There is also the Gâyatrî, with five Pranavas, according to the Dharma S’âstras and Purânas. There is something to be noted while muttering or making the japam of the Gâyatrî :— Note how many lettered Gâyatrî you are going to repeat (make japam). When you have repeated one-eighth of that, repeat (make japam) the Turîya pâda of Gâyatrî (i.e., the fourth Pâda, the mantram parorajase Sâvadomâ prâpat) etc., (see the daily practices, page 107) once and then complete repeating the Gâyatrî. If the Brâhmana makes the Japam (the silent muttering) in the above way he gets himself united with Brahmâ. Other modes of making the Japam do not bear any fruit. Om Gâyatryasye kapadî dvîpapî Tripadî chatus pâdasi nahi padyase namaste Tûryâya dars’atâyapadâya paro Rajase Sâbado mâ prâpat. Gâyatrî is one-footed in the form of Trilokî, two-footed, the Trayî Vidyâ from thy second foot; tripadî (all Prânas are thy third foot, chatuspadi, as the Purusa apadi without any foot, Parorajase above the Râjas, the dust; asau-that; adah this not prâpat may obtain. The Yogis who are Ûrdharetâs (hold Brahmâ charyam, continence) are to make Japam of the Samputâ Gâyatrî (i.e., with Om). Gâyatrî with one pranava and as well the Gâyatrî with six pranavas. The householder Brahmachârî or those who want moksa are to make Japam of Gâyatrî with Om prefixed.
6. Those householders who affix Om to the Gâyatrî do not get the increase of their families. [ p. 1107 ] 7-8. The Turîya pâda (foot) of Gâyatrî is the mantra “Parorajase Sâvodomâ prâpat.” (Brihad. up. v.14.7). Salutation to Thy beautiful Fourth Foot which is above the Trilokî (Râjas). This cannot obtain that. The presiding deity of this mantra is Brahmâ. I am now speaking of the full Dhyânam (meditation) of this Brahmâ so that the full fruit of the Japam (recitation) may be obtained. There is a full blown lotus in the heart; its form is like the Moon, Sun, and the Spark of Fire; i.e., of the nature of pranava and nothing else. This is the seat of the inconceivable Brahmâ. Think thus. Now on that seat is seated well the steady constant subtle Light, the essence of Akâs’a, the everlasting existence, intelligence and bliss, the Brahmâ. May He increase my happiness (see page 107 the daily practice of the Hindus by R. B. Sris Chandra Basu, on the Invocation of the Gâyatrî).
Note :— Aum! Gâyatryasyekapadî dvîpadî, tripadî, chatuspadasi, nahi padyase namaste turyâya dars’ atâya padâya parorajase, sâvado mâprâpat O Gâyatrî! Thou art of one foot (in the farm of Trilokî), of two feet (the Trayî vidyâ from Thy second foot) of three feet all Prâna, etc., are Thy third foot and of four feet (as the Purusa). Thou art without foot because Thou art not obtained. Salutation to Thy beautiful fourth foot which is above the Trilokî (Râjas). This cannot obtain that.
9. Now I am speaking of the Mudrâ of the Turîyâ Gâyatrî :— (1) Tris’ûla, (2) Yoni, (3) Surabhi, (4) Aksamâlâ, (5) Linga, (6) Padma and (7) Mahâmudrâ. These seven Mudrâs are to be shewn.
10-14. What is Sandhyâ, that is Gâyatrî; there is no difference whatsoever between the two. The two are one and the same. Both are of the nature of Existence, Intelligence and Bliss. The Brâhmanas would daily worship Her and bow down before Her with greatest devotion and reverence. After the Dhyânam, first worship Her with five upachâras or offerings. Thus :—
Om lam prithivyâtmane gandham, arpayâmi namo namah. Om Ham âkâs’âtmane puspam arpayâmi namo namah. Om ram Vahnyâtmane dîpam arpayâmi namo namah. Aum vam amritâtmane naivedyam arpayâmi namo namah. Om yam ram lam vam ham puspânjalim arpayâmi namo namah. Thus worshipping with five upachâras, you must shew Mudrâs to the Devî.
15-16. Then meditate on the Form of the Gâyatrî mentally and slowly repeat the Gâyatrî. Do not shake head, neck and while making japam, do not show your teeth. According to due rules repeat the Gâyatrî one hundred and eight times, or twenty-eight times. When unable, repeat ten times; not less than that. [ p. 1108 ] 17-20. Then raise the Gâyatrî placed before on the heart (seat) by the mantra “Gâyatrasyai kapadî Dvîpadî, etc., and then bid farewell to Her after bowing down to Her and repeating the mantra “Omuttame S’ikhare Devî bhûmyâm parvata mûrdhani Brâhmana ebhyobhya anujñâtâ Gachcha Devî yathâsukham” on the highest top of the mountain summit in earth (i.e., on the Meru mountain) dwells the goddess Gâyatrî. Being pleased with Thy worshippers go back, O Devî! to Thy abode as it pleaseth Thee.” (See page 110, The Daily Practices of the Hindus.)
The wise men never mutter nor recite the Gâyatrî mantra within the water. For the Maharsis say that the Gâyatrî is fire-faced (agnimukhî). After the farewell shew again the following mudrâs :— Surabhi Jñân, Sûrpa, Kûrma, Yoni, Padma, Linga and Nirvâna Mudrâs.
Then address thus :— “O Devî! O Thou who speakest pleasant to Kas’yapa! O Gâyatrî! Whatever syllables I have missed to utter in making Japam, whatever vowels and consonants are incorrectly pronounced, I ask Thy pardon for all my above faults.” O Nârada! Next one ought to give peace offerings to the Gâyatrî Devî.
21-33. The Chchhanda of Gâyatrî Tarpanam (peace offerings to Gâyatrî) is Gâyatrî; the Risi is Vis’vâmitra; Savitâ is the Devatâ; its application (Niyoga) is in the peace offerings.
“Om Bhûhrigvedapurusam tarpayâmi.”
“Om Bhuvah Yajurvedapurusam tarpayâmi.”
“Om Svah Sâmaveda purusam tarpayâmi.”
“Om Mahah Atharvaveda purusam tarpayâmi.”
“Om Janah Itihâsapurâna purusam tarpayâmi.”
“Om Tapah Sarvâgama purusam tarpayâmi.”
“Om Satyam Satyaloka purusam tarpayâmi.”
“Om Bhûh bhûrloka purusam tarpayâmi.”
“Om Bhuvah bhuvoloka purusam tarpayâmi.”
“Om Svah svarloka purusam tarpayâmi.”
“Om Bhûh rekapadâm Gâyatrîm tarpayâmi.”
“Om Bhuvo dvîtîyapadâm Gâyatrîm tarpayâmi.”
“Om Svastripadâm Gâyatrim tarpayâmi.”
“Om Bhûrbhûvah Svas’chatuspadâm Gâyatrîm tarpayâmi.”
Pronouncing these, offer the Tarpanams. Next add the word Tarpayâmi to each of the following words “Ûsasîm, Gâyatrîm, Sâvitrîm, Sarasvatim Vedamâtaram, Prithvîm, Ajâm, Kaus’îkîm, Sâmkritîm, Savajitîm, etc.,” and offer Tarpanams. After the Tarpanam is over, offer the peace-chantings, (S’ântivâri) repeating the following mantras.
[ p. 1109 ]
“Om Jâta vedase sunavâma romam, etc.”
“Om Mânastoka, etc.”
“Om Tryamvakam Yajâmahe, etc.”
“Om Tachchhamyoh, etc.”
Then touch all the parts of your bodies, repeating the two mantra, “Om atodeva, etc.” And reciting the mantram “Svonâ Prithivî,” bow down to the earth, after repeating one’s name, Gotra, etc.
34-45. O Nârada! Thus the rules of the morning Sandhyâ are prescribed. Doing works so far, bid farewell to the above-mentioned Gâyatrî. Next finishing the Agnihotra Homa sacrifice, worship the five Devatâs, S’ivâ, S’iva, Ganes’a, Sûrya and Visnu. Worship by the Purusa Sûkta mantra, or by Hrîm mantra, or by Vyahriti mantra or by S’rischate Laksmîs’cha, etc., place Bhavanî in the centre; Visnu in the north east corner, S’iva in the south-east corner; Ganes’a in the south-west corner, and the Sun in the north-west corner; and then worship them. While offering worship with the sixteen offerings, worship by repeating sixteen mantras. As there is no other act more merit-giving than the worship of the Devî, so the Devî should first of all be worshipped. Then worship in due order the five Devatâs placed in five positions. As the worship of the Devî is the chief object, so in the three Sandhyâs, the worship of the Sandhyâ Devî is approved of by the S’rutis. Never worship Visnu with rice; Ganes’a with Tulasî leaves; the Devî Durgâ with Durba grass and S’iva with Ketakî flower. The under-mentioned flowers are pleasing to the Devî :— Mallikâ, Jâti, Kutaja, Panasa, Palâsa, Vakula, Lodha, Karavîra, S’ins’apa, Aparâjitâ, Bandhûka, Vaka, Madanta, Sindhuvâra, Palâs’a, Durbhâ, S’allakî, Mâdhavî, Arka, Mandâra, Ketakî, Karnikâra, Kadamba, Lotus, Champaka, Yûthikâ, Tagara, etc.
46-47. Offer incenses Guggul, Dhûpa and the light of the Til oil and finish the worship. Then repeat the principal (male) mantra (make Japam). Thus finishing the work, study the Vedas in the second quarter of the next day; and in the third quarter of that day feed father, mother and other dependent relatives, with money earned by one’s own self according to the traditions of one’s family.
Here ends the Seventeenth Chapter of the Eleventh Book on the description of Sandhyâ and other daily practices in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the Greatness of the Devî Pûjâ [ p. 1110 ] 1. Nârada spoke :— “O Bhagavân! I am now very eager to hear the special Pûjâ of S’rî Devî. The people get their desires fulfilled if they worship Her.”
2-23. Nârâyana said :— O Devarsi! I shall now specially speak to you how the World Mother Bhagavatî is worshipped; by worshipping Whom one easily gets objects of enjoyments, liberation and the destruction of all evils. Controlling one’s speech and making Âchaman, one must make one’s sankalpa and perform Bhûtas’uddhi, Mâtrikânyâsa, sadanganyâsa, placing conchshell and doing other necessary acts. Offering the ordinary Arghya, one should give special Arghya and with the mantra “Astrâya Phat” sprinkle over all the articles brought for worship. Taking the Guru’s permission, he is to go on with his Pûjâ. First worship the pîtha or seat whereon the Devî would be placed; then perform dhyân (meditation of the Devî). Then with great devotion, offer to the Deva, the seats (Âsana) and other articles of worship; then perform the bath of the Devî by the water of the Panchâmrita (the five nectars). If anybody performs the bath ceremony of S’rî Devî with one hundred jars of sugarcane juice, he will not have to incur any future birth.
He who performs this bath, and recites the Veda Mantras, with mango juice or sugarcane juice gets for ever Laksmî ever and ever and Sarasvatî bound at his doors. He who gets this sacred bath of the Devî with grape juice, along with his relatives and acquaintences dwells in the Devî-loka for as many years as there are atoms in the juice. He who bathes the Devî with the Vedic mantras, and with water scented with camphor, the fragrant aloe wood (aguru), saffron, and musk, becomes freed at once of the sins acquired in his hundred births. He who bathes the Devî with jars of milk, lives in the ocean of milk (ksîra samudra) for one Kalpa. So he who does this bathing ceremony with jars of curd, becomes the lord of Dadhikunda (the reservoir of curd). He who performs the Snânams of the Devî with honey, ghee and sugar becomes the lord of these things. He who bathes the Devî with one thousand jars, becomes happy in this world as in the next. Note :— Make the liquid current flow pure in your body is the esoteric meaning of the bath. If you give Her a pair of silken clothes, you will go to the Vâyu-Loka. If you give Her [ p. 1111 ] the jewel ornaments, you will become the Lord of gems and jewels. (Make your mind like the gem.) If anybody gives saffron, sandalpaste, musk, Sindûra and Âlaktak (red things), he will go to the Heavens and become there the Indra, the Lord of the Devas, in the next birth. Various flowers ought to be offered in S’rî Bhagavatî’s worship; or the flowers of the season offered to the Devî will lead the devotee to Kailâs’a. The devotee that offers the beautiful Bel leaves to the Devî never experiences anywhere pains and difficulties. The devotee who writes the Vîja mantra of Mâyâ “Hrîm Bhuvanes’varyai Namah” with red sandalpaste thrice on the tri-leaves of the Vilva tree leaf and offers this to the lotus feet of the Devî, becomes Manu by the merit of this virtuous act! The devotee becomes the Lord of the whole universe who worships the Devî Bhagavatî with ten millions of entire Vilva leaves, fresh, green and spotless.
24-40. If any devotee worships with ten millions of entire fresh green Kunda flowers, with eight scents, he gets surely the Prajâpatihood. The worship of the Devî with ten millions of Mallikâ and Mâlatî flowers besmeared with eight scents makes a man the four faced (Brahmâ); and one hundred millions of such flowers will make the devotee a Visnu. In days of yore, Visnu worshipped the Devî in the aforesaid way and so got His Visnuhood. If any devotee worships the Devî with one hundred Kotis of Mallikâ or Mâlatî flowers, the man becomes certainly Sutrâtmâ Hiranyagarbha. In ancient days Hiranyagarbha worshipped thus the Devî with great devotion and so he became Hiranyagarbha! (These Hiranyagarbha, Brahmâ, Visnu and Mahes’a were mere ordinary men before. See the Brihadâranyaka Upanisada). Note :— The eight scents refer to Jatâ mamsî Kapiyutâ S’aktergandhâs takam! So will be the results if Javâ, Vandhûka and Dâdimî flowers be offered in the worship. Various other beautiful flowers can be offered duly to the Devî by the devotee. The merits accruing from such offers are not known even to the God Îs’vara. The flowers that spring in their proper seasons are to be offered every year to the Devî, repeating Her thousand names enumerated in the Twelfth Book or in the Kûrma Purâna. If the above worship be offered to the Devî, then that man, whether he be a sinner or a great sinner, will be freed from all the sins and after leaving his mortal coil, he will get, no doubt, the lotus feet of the S’rî Devî Bhagavatî. Offer Dhûpa made of black Aguru, camphor, sandalpaste, red sandalpaste, Sihlaka and Guggula, saturated with ghee in such a way as the whole room of S’rî Bhagavatî scents with pure [ p. 1112 ] fragrant smell. The Devî Bhagavatî becomes pleased with this and offers the lordship of the three Lokas to the devotee. The devotee, who offers daily the light of camphor to the Devî, goes to the Sûrya Loka. There is no doubt in this. With one’s whole heart, one should give one hundred or one thousand lights to the Devî. The devotee should offer heaps of food consisting of six Râsas, the plates and dishes for chewing, sucking, licking and drinking, that is, all kinds of food solid, and liquid, mountain-like high. Always give food on golden flat plates and cups and various delicious sweet juicy nice heavenly fruits, nicely arranged on trays, cups and saucers. When S’rî Mahâdevî Bhuvane’svarî gets pleased, the whole universe gets pleased. For the whole Universe is all Devî; as a rope is mistaken for a snake, so this Mahâdevî is mistaken for the universe.
41-59. Offer a jar of drinking Ganges water, cool and nice, scented with camphor to the Devî; then offer betels with camphor, cardamum, cloves, and various delicious scents. These all are to be offered with great devotion so that the Devî may be pleased. Next have music with lovely mridangas, flutes, murajas, Dhahkâs and dundubhis and so please Her. The Veda mantras are to be recited, the Purânas are to be read and the hymns to be chanted. With whole head and heart offer to the Devî the umbrella and châmara, the two kingly offerings. Then circumambulate round Her and prostrate before Her and ask Her kindness and pray to Her to forgive all faults and shortcomings. The Devî is pleased with anybody who remembers Her even once! What wonder then that She will be pleased with all these offerings! The Mother is naturally merciful to her child. When She is loved with devotion, then She becomes very merciful. There is nothing strange here! On this point I will recite to you the history of Vrihadratha Râjarsi. Hearing which gives rise to Bhakti and Love.
Once in a certain region in the Himâlayâs there lived a bird called Chakravâk. It flew over many countries and went once to Kâs’îdhâm. As a fruit of his Prârabdha Karma, that bird, desirous to find some rice beans, voluntarily went like an orphan round about the temple of S’rî Annapûrnâ Devî. There circumambulating round the Devî Bhagavatî the bird left the city Kâs’î, that grants liberation and flew away to another country. In time the bird left his body and went to Heavens. There he assumed a heavenly form of a youth and began to enjoy various pleasures. Thus he enjoyed for two Kalpas. Then he got back to the earth and took his birth as the best in the Ksattriya family. He became celebrated as the king Vrihadratha in [ p. 1113 ] this world. That King was truthful, controlled his senses, and practised S’amyama and deep concentration and knew everything of the past, the present and the future. He conquered all the enemies and performed various sacrifices and became the Emperor of the sea-girt earth and acquired the very rare faculty in the knowledge of everything of his previous births. The Munis came to know of this from various rumours and came to the King. The King Vrihadratha duly entertained those guests. The Munis took their seats and asked :— “O King! We hear that all the events of previous births are vividly reflected in your memory. On this point great doubts have come upon us. Kindly describe in detail. By what Punyam (merits) you have come to know all about previous births and the knowledge of the past, the present and the future. We have come to you to know how you got this wonderful supersensual knowledge. Kindly say to us sincerely everything about this and oblige.”
60-71. Nârâyana said :— O Brâhman! The very religious King Vrihadratha heard them and began to speak out all the secret causes for his knowledge of the past, the present and the future, thus :— O Munis! Hear how I acquired this knowledge. In my previous birth I was a very low bird chakravâk. Once, out of my ignorance, I circumambulated round the temple of the Devî Bhagavatî Annapurnâ at Kâs’î. And, as the result of that, I lived in the Heavens for a period of two Kalpas and I have got this birth and I have got the knowledge of the past, the present and the future. O You of good vows! Who can ascertain what amount of merits accrues from remembering the Feet of the World-Mother. Remembering Her glories, I always shed tears of joy. Those who do not worship the adorable Deity Jagadambâ are the Great Sinners and they are treacherous. Fie on their births! The worship of S’iva or Visnu is not eternal. Only the Jagadambâ’s worship is eternal. Thus it is stated in the S’rutis. What more shall I speak on this worship of the World-Mother, which is void of the best trace of any doubt. Everyone ought to serve devotedly the lotus feet of the Devî Bhagavatî. There is no other act more glorious in this world than serving the feet of Jagadambâ. It is highly necessary to serve the Highest Deity, whether in Her Saguna or in Her Nirguna aspect. (Eat the sugarcandy, holding it in any way. It makes no difference.) Nârâyana said :— Hearing the aforesaid words of the virtuous Râjarsi Vrihadratha, the Munis went back to their respective abodes. Such is the power of the Devî Jagadambikâ! So who can question about the certainty of the high merits arising from the Jagadambikâ’s worship and who will not reply, when so questioned? Their births are really fruitful who possess faith in the Devî worship; [ p. 1114 ] but of those who have no such faith, there is some wrong mixture, no doubt; in their births.
Here ends the Eighteenth Chapter of the Eleventh Book on the Greatness of the Devî Pûjâ, in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the midday Sandhyâ [ p. 1114 ] 1-24. Nârâyana said :— O Nârada! Now I am speaking of the auspicious midday Sandhyâ, the practice of which leads to the wonderfully excellent results. Listen. Here the Âchamana and other things are similar to those of the morning Sandhyâ. Only in meditation (Dhyânam) there is some difference. I will now speak of that. The name of the midday Gâyatrî is Sâvitrî. She is ever a youthful maiden, of white colour, three-eyed; She holds in Her one hand a rosary, in Her other hand a trident and with Her two other hands She makes signs to Her Bhaktas to dispel fear and to grant boons. Riding on the bull, She recites the Yayur Vedas; She is the Rudra S’akti with Tâmo gunas and She resides in Brahmaloka, She daily traverses in the path of the Sun. She is Mâyâ Devî, beginningless; I bow down to Her. After meditating on the Âdyâ Devî Bhagavatî perform Âchamanas and other things as in the morning Sandhyâ. Now, about the offering of Arghya (an offer of green grass, rice, etc., made in worshipping a God or Brâhman). Collect flowers for Arghya; in the absence of flowers, the Bael leaves and water will serve the purpose. Facing the Sun, and looking upwards, offer the Arghya to the Sun upwards. Then perform other acts as in the morning Sandhyâ. In midday, some offer Arghya to the Sun, only with the recitation of the Gâyatrî mantra. But that is not approved of by the tradition and community; there is the likelihood of the whole work being thwarted or rendered fruitless. For, in the morning and evening Sandhyâs, the Râksashas named the Mandehâs become
ready to devour the Sun. This is stated in the S’rutis. Therefore the midday offering of the Arghya is not for the destruction of the Daityas but for the satisfaction of the Devî; so with the mantra “Âkrisnena, etc.,” the offering of Arghya can be effected; and the reciting of the infallible Gâyatrî mantra is only to create disturbance in the shape of thwarting the action. So in the morning and evening, the Brâhmana is to offer the Sûryârghya, repeating the Gâyatrî and Pranava; and in the midday to offer flowers and water with the mantra “Âkrisnena, rajasâ etc.,” else it will go against the S’ruti. In the absence of flowers, the Durba grass, etc., can be offered carefully as the Arghya; and the full fruits of the Sandhyâ [ p. 1115 ] will be secured. O Best of Devarsis! Now hear the important points in the Tarpanam (peace offerings). Thus :—
“Om Bhuvah purusam tarpayâmi namo namah.”
“Om Yajurvedam tarpayâmi namo namah.”
“Om Mandalam tarpayâmi namo namah.”
“Om Hiranyagarbham tarpayâmi namo namah.”
“Om antarâtmânam tarpayâmi namo namah.”
“Om Sâvitrîm tarpayâmi namo namah.”
“Om Devamâtaram tarpayâmi namo namah.”
“Om Sâmkritim tarpayâmi namo namah.”
“Om Yuvatîm sandhyâm tarpayâmi namo namah.”
“Om Rudrânîm tarpayâmi namo namah.”
“Om Nîmrijâm tarpayâmi namo namah.”
“Om Bhurbhuvah Svah purusam tarpayâmi namo namah.”
Thus finish the midday Sandhyâ mga Tarpanam. Now, with your hands raised high up towards the Sun, worship Him by the two mantras, praising thus :— “Om Udutyam Jâtavedasam, etc.,” “Om Chitram Devânâm, etc.” Next repeat the Gâyatrî. Hear its method. In the morning, repeat the Gâyatri at the proper moment with hands raised; in the evening time with hands lowered and in the midday with hands over the breast. Begin with the middle phalanx (joint) of the nameless finger, then the phalanx at its root, then the phalanx at the root of the little finger, its middle phalanx and its top, then the tops of the nameless, fore and ring fingers, then the middle and finally the root of the ring finger (in the direction of the hands of the watch; avoiding the middle and root phalanx of the middle finger). Thus ten times it is repeated. In this way if the Gâyatrî be repeated one thousand times, the sins arising from killing a cow, father, mother, from causing abortions, going to the wife of one’s Guru, stealing a Brâhmana’s property, a Brâhman’s field, drinking wine, etc., all are destroyed. Also the sins acquired in three births by mind, word, or by the enjoyments of sensual objects are thereby then and there instantly destroyed. All the labours of him, who works hard in the study of the Vedas without knowing the Gâyatrî, are useless. Therefore if you compare on the one hand the study of the four Vedas with the reciting of the Gâyatrî, then the Gâyatrî Japam stands higher. Thus I have spoken to you of the rules of the midday Sandhyâ. Now I am speaking of Brahmâ Yajñâ. Hear.
Here ends the Nineteenth Chapter of the Eleventh Book on the midday Sandhyâ in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the description of Brahmâ Yajñâ, Sandhyâs, etc. [ p. 1116 ] 1-25. The twice born (Brâhmana) is firstly to sip three times (make Âchamana); then to make the mârjana (sprinkle water) twice; he is to touch the water by the right hand and sprinkle water on his two feet. Next, he is to sprinkle with water his head, eyes, nose, ears, heart, and head thoroughly. Then speaking out the Des’a and Kâla (place and time) he should commence the Brahmâ Yajñâ. Next for the destruction of all the sins and for getting liberation, he should have the Darbha (sacrificial grass, and the Kus’a grasses), two on his right hand, three on his left hand, one grass each on his seat, sacrificial thread, his tuft, and his heels. No sin can now remain in his body.
“I am performing this Brahmâ Yajñâ for the satisfaction of the Devatâ according to the Sûtra,” thus thinking he is to repeat the Gâyatrî thrice. Then he is to recite the following mantras :— “Agnimîle purohitam, etc.,” “Yadamgeti” “Agnirvai,” “Mahâvratanchaiva panthâ,” “Athâtah S’amhitâyâs’cha vidâmaghavat,” “Mahâvratasya,” “Îsetvorjetvâ,” “Agna âyâhi” “S’anno Devî rabbîstaye,” “Tasya Samâmnâyo” “Briddairâdaich” “S’iksâm pravaksyâmi,” “Pancha Samvatsareti,” “Mayarasatajabhetyeva,” “Gaurgmâ,” also he is to recite the two following Sûtras :— “Athâto Dharma Jijñâsâ,” “Athâto Brahmâ Jijñâsa.” Next he is to recite the mantra “Tachhamyoh” and also the mantra “Namo Brâhmane namo stvagnaye namah prithivyai nama Osadhîbhyoh namah”. (These mantras are the famous mantras of the Rig Veda). Next perform the Deva-tarpanam, thus :— “Om Prajâpati stripyatu”, “Om Brahmâ stripyatu”, “Om Vedâs tripyantu,” “Om Risayastri pyantu”, “ Om Devâstripantu,” “Om Sarvani chhandâmsi tripyantu”, “Om Om Kâra stripyatu”, “Om Vasat Kâra stripyatu”, “Om Vyârhitayas tripyantu”, Om Sâvitrî tripyatu”, “Om Gâyatrî tripyatu”, “Om Yajñâ stripyantu,” Om Dyâvâ prithivyau tripyatâm. Om antarîksam tripyatu, Om Ahorâtrâni tripyantu, Om Sâmkkyâ stripyantu, Om Siddhâ stripyantu, Om Samudrâ stripyantu, Om Nadyâs tripyantu, Om girayas tripyantu, Om Ksettraus adhivana spati gandharvâ Psarasas tripyantu, Om nâgâ vayâmsi gâvascha sâdhyâ viprâsta thaiva cha, yaksâ raksânsi bhutanî tyeva mantâni tripyantu. Next, suspending the sacrificial thread from the neck, perform the Risi tarpanam, thus :— Om S’atarchinas tripyantu, Om mâdhyamâs tripyantu,
[ p. 1117 ]
Om Gritsamada stripyatu, Om Vis’vâmitra stripyantu, Om Vâmadeva stripyantu, Om Atri stripyatu, Om Bharadvâjastripyatu, Om Vas’isthastripyatu, Om Pragâthastripyatu, Pâvamânyastripyantu. Next, holding the sacrificial thread over the right shoulder and under the left arm, perform the Tarpanam, thus :—
Om Ksudrasûktâ stripyantu.
Om Mahâsûktâstripyantu.
Om Sanaka stripyatu.
Om Sananda stripyatu.
Om Sanâtana stripyatu.
Om Sanat Kumâra stripyatu.
Om Kapila stripyatu.
Om Âsuristripyatu,
Om Vohalistripyatu.
Om Pañchas’ikha stripyatu.
Om Sumantu Jaimini Vais’ampâyana Paila Sûtra Bhâsya bhârata Mahâ Bhârata Dharmâchâryah stripyantu.
Om Jânantîvâha vigârgya Gautama S’âkalya vâbhravya Mândavya Mândûkeyâ stripyantu.
Om Gârgî Vâchaknavî tripyatu.
Om Vadavâ prâtitheyî tripyatu.
Om Sulabhâ maitreyî tripyatu.
Om Kahola stripyatu.
Om Kausîtaka stripyatu.
Om Mahâ Kausitaka stripyatu.
Om Bhâradvâja stripyatu,
Om Paimga stripyatu.
Om Mahâpaimga stripyatu.
Om Sujajñâ stripyatu.
Om Sâmkhyâyana stripyatu.
Om Aitareya stripyatu.
Om Mahaitareya stripyatu.
Om Vâskala stripyatu.
Om Sâkala stripyatu.
Om Sujâta vaktra stripyatu.
Om Audavâhi stripyatu.
Om Saujâmi stripyatu,
Om S’aunaka stripyatu,
Om Âs’valâyana stripyatu. [ p. 1118 ] 26-54. Let all the other Âchâryas be satisfied. “Om Ye Ke châsmat kule Jâtâ aputrâ gotrino mritâh. te grihnantu mayâ dattam vastranispîdi to dakam.” Saying thus offer water squeezed out of a cloth. O Nârada! Thus I have spoken to you of the rules of Brahmâ Yajñâ. Whoever performs thus the Brahmâ Yajñâ gets the fruits of studying all the Vedas. Then performing, in due order, the Vais’va deva, Homa, S’râddha, serving the guests, and feeding the cows, the devotee is to take his meals during the fifth part of the day along with the other Brâhmanas. Then the sixth and the seventh parts of the day he is to spend in reading histories and the Purânas. Then the eighth part of the day he is to devote in seeing the relatives, talking with them and receiving visits from other persons; then he will be prepared to perform the evening Sandhyâ. O Nârada! I am now talking of the evening Sandhyâ. Listen. S’rî Bhagavatî is pleased very quickly with him who performs the evening Sandhyâ. First make the Âchaman and make the Vâyu (air) in the body steady. With heart tranquilled and with the seat Baddha Padmâsana, be calm and quiet while engaged in performing the Sandhyâ. At the commencement of all actions prescribed in the S’rutis and Smritis, first perform the Sagarbha Prânâyama. In other words recite the mantra mentally for the due number of moments and make the Prânâyama. Simply meditating is called Agarbha Prânâyama. Here no mantra is necessary to be recited. Then have the Bhutas’uddhi (have the purifications of the elements) and make the Sankalpa. First of all, the purification of elements, etc., are to be done first; one becomes, then, entitled to do other actions. While doing Pûraka (inhaling), Kumbhaka (retaining) and Rechaka (exhaling) in Pranâyâma, meditate on the Deity stated duly. In the evening time meditate on the Bhagavatî Sandhyâ Devî thus :— The name of the then Gâyatrî Devî is Sarasvatî. She is old, of black colour, wearing ordinary clothes; in her hands are seen conch shell, disc, club and lotus. On Her feet the anklets are making sweet tinkling sounds; on Her loins there is the golden thread; decked with various ornaments. She is sitting on Garuda. On Her head the invaluable jewel crown is seen; on Her neck, the necklaces of stars; Her forehead is shining with a brilliant lustre emitting from the pearl and jewel Tâtamka ornaments. She has put on yellow clothes; Her nature is eternal knowledge and ever-bliss. She is uttering Sâma Veda. She resides in the Heavens and daily She goes in the path of the Sun. I invoke the Devî from the Solar Orb. O Nârada! Meditate on the Devî thus and perform the Sandhyâ. Then perform the Mârjanam by the mantra “Âpohisthâ” and next by the mantra
[ p. 1119 ]
“Agnis’cha mâ manyus’cha.” The remaining actions are the same as before. Next, repeat the Gâyatrî and offer, with a pure heart, the offering of Arghya to the Sun for the satisfaction of Nârâyana. While offering this Arghya, keep the two legs level and similar and take water in folded palms and meditating on the Devatâ within the Solar Orb, throw it towards Him. The fool that offers Sûryârghya in the water, out of ignorance, disregarding the injunctions of the S’rutis, will have to perform Prâyas’chitta for that sin. Next, worship the Sun by the Sûrya mantra. Then taking one’s seat, meditate on the Devî and repeat the Gâyatrî. One thousand times or five hundred times the Gâyatrî is to be repeated. The worship, etc., in the evening is the same as in the morning. Now I am speaking of the Tarpanam in the Evening Sandhyâ. Hear. Vas’istha is the Risi of the aforesaid Sarasvatî. Visnu in the form of Sarasvatî is the Devatâ; Gâyatrî is the Chhanda; its application is in the Evening Sandhyâ Tarpanam. Now the Tarpanam of the Sandhyânga (the adjunct of Sandhyâ) runs as follows :—
“Om Svah Purusam Tarpayâmi.”
“Om Sâmavedam Tarpayâmi.”
“Om Sûryamandalam tarpayâmi.”
“Om Hiranyagarbham tarpayâmi.”
“Om Paramâtmânam tarpayâmi.”
“Om Sarasvatîm tarpayâmi.”
“Om Devamâtaram tarpayâmi.”
“Om Samkritim tarpayâmi.”
“Om Vriddhâm Sandhyâm tarpayâmi
“Om Visnu rûpinîm Usasîm tarpayâmi.”
“Om Nirmrijîm tarpayâmi.”
“Om Sarvasiddhi kârinîm tarpayâmi.”
“Om Sarvamantrâ dhipatikâm tarpayami.”
“Om Bhurbhuvah Svah Purusam tarpayâmi.”
Thus perform the Vaidik Tarpanam. O Nârada! Thus have been described the rules of the sin destroying evening Sandhyâ. By this evening Sandhyâ, all sorts of pains and afflictions and diseases are removed. And ultimately the Moksa is obtained. What more than this that you should know this Sandhyâ Bandanam as the principal thing amongst the good conduct and right ways of living. Therefore S’rî Bhagavatî fructifies all the desires of the Bhaktas who perform this Sandhyâ Vandanam.
[ p. 1120 ]
Here ends the Twentieth Chapter of the Eleventh Book on the description of Brahmâ Yajñâ, Sandhyâs, etc., in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.