The Srimad Devi Bhagavatam, Book 11, Chapter 3

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The Srimad Devi Bhagavatam

Translated by Swami Vijnanananda,

Originally published in 1921-1922,

Inscribed to the memory of Rai Bahadur Srisa Chandra Vidayarnava.

 

Book Eleven, Chapter Three

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1-21:

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Sri Narayana said:- "O Narada! There are six kinds of Achamana:-

(1) Suddha, (2) Smarta, (3) Paranik, (4) Vaidik, (5) Tantrik and (6)

Srauta. The act of cleaning after evacuating oneself of urine and

faeces is known as Suddha Saucha. After cleaning, the Achaman, that

is performed according to rules, is named as Smarta and Pauranik.

In places where the Brahma Yajna is performed, the Vaidik and Srauta

Achamanas are done. And where acts e.g. the knowledge of warfare

are being executed, the Tantrik Achaman is done. Then he is to

remember the Gayatri Mantra with Pranava (om) and fasten the lock of

hair on the crown of his head, thus controlling all the hindrances

(Bighna Bandhanam). Sipping again, he is to touch his heart, two

arms, and his two shoulders. After sneezing, spitting, touching the

lower lip with teeth, accidentally telling a lie, and talking with a

very sinful man, he is to touch his right ear (Where the several

Devas reside). On the right ear of the Brahmanas reside Fire,

Water, the Vedas, the Moon, the Sun and the Vayu (wind). Then one

is to go to a river or any other reservoir of water, and there to

perform one's morning ablutions and to cleanse his body

thoroughly. For the body is always unclean and dirty and various

dirts are being excreted out of the nine holes (doors) in the body.

The morning bath removes all these impurities. Therefore the

morning bath is essentially necessary. The sins that arise from

going to those are not fit for such purposes, from accepting gifts

from impure persons or from the practice of any other secret vices

all are removed by the morning ablutions. Without this bath, no

acts bear any fruit. Therefore everyday, this morning bath is very

necessary. Taking the Kus'a grass in hand, one is to perform one's

bath and Sandhya. If for seven days, the morning ablutions are not

taken, and if for three days, the Sandhya are not performed, if for

twelve days, the daily Homas be not performed, the Brahmanas become

Sudras. The time for making the Homa in the morning is very little;

therefore lest ablutions to be done daily which would take a long

time and hence the time for the Homa might elapse, the monring bath

should be performed quickly. After the bath the Pranayama is to be

done. Then the full effects of the bath are attained. There is

nothing holier in this world or in the next than reciting the

Gayatri. During the time of Pranayama, one must control one's

Prana and Apana Vayus i.e. make them equal. The Brahmin, knowing

the Vedas and devoted to his Dharma, must practice Pranayama three

times with the repetition of Gayatri and Pranava and the three

Vyarhitis (Om Bhu, Om Bhuvar, Om Svah).

 

While practicing, the muttering of the Gayatri is to be done three

times. In Pranayama, the Vaidik manta is to be repeated, never a

Laukika Mantra is to be uttered. At the time of the Pranayama, if

anybody's mind be not fixed, even for a short while, like a mustard

seed on the apex of a cowborn, he cannot save even one hundred and

one person's in his father's or in his mother's line. Pranayama

is called Sagarbha when performed with the repetition of some

mantra; it are called Agarbha when it is done simply with mere

meditation, without repeating any mantra. After the bathing, the

Tarpanam with its accompaniments, is to be done; i.e. the peace

offerings are made in reference to the Devas, the Risis, the Pitris

(whereby we invoke the blessings from the subtle planes where the

highsouled persons dwell). After this, a clean pair of clothes is

to be worn and then he should get up and come out of the water. The

next things preparatory to practise Japam are to wear the Tilaka

marks of ashes and to put on the Rudraksa beads. He who holds

thirty-two beads of Rudraksa on his neck, forty on his head, six on

each ear (12 on two ears), twenty-four beads on two hands (twelve on

each hand), thirty-two beads on two arms (sixteen on each), one bead

on each eye and one bead on the hair on the crown, and one hundred

and eight beads on the breast (251 in all) becomes himself Maha

Deva. One is expected to use them as such. O Muni! You can use

the Rudraksas after tying, stringing together with gold or silver

always on your Sikha, the tuft of hair on the head or on your ears.

On the holy thread, on the hands, on the neck, or on the belly

(abdomen) one can keep the Rudraksa after one has repeated sincerely

and with devotion the five lettered mantra of Siva, or one has

repeated the Pranava (Om). Holding the Rudraksa implies that the

man has realized the knowledge of Siva-Tattva. O Brahmin! The

Rudraksa bead that is placed on the tuft or on the crown hair

represents the Tara tattva i.e., Om Kara; the Rudraksa beads that

are held on the two ears are to be thought of as Deva and Devi.

 

22-37:

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The one hundred and eight Rudraksa beads on the sacrificial thread

are considered as the one hundred and eight Vedas (signifying the

Full Knowledge, as sixteen digits of the Moon completed; on the

arms, are considered as the Dik (quarters); on the neck, are

considered as the Devi Sarasvati and Agni (fire). The Rudraksa

beads ought to be taken by men of all colours and castses. The

Brahmans, Ksattriyas and Vais'yas should hold them after purifying

them with Mantras i.e. knowingly; where the Sudras can take them

without any such purification by the Mantras i.e. unknowingly. By

holding or putting on the Rudraksa beads, persons become the Rudras

incarnate in flesh and body. These is no doubt in this. By this

all the sins arising from seeing, hearing, remembering, smelling,

eating prohibited things, talking incoherently, doing prohibited

things, etc. are entirely removed with the Rudraksa beads on the

body; whatever acts, eating, drinking, smelling, etc. are done, are

as it were, done by Rudra Deva Himself. O Great Muni! He who feels

shame in holding Rudraksa beads has defects in his birth (is a

bastard). There is no doubt in this. It is by holding on to

Rudraksa that Brahma has remained steady in His Brahmahood untainted

and the Munis have been true to their resolves. So there is no act

better and higher than holding the Rudraksa beads. He who gives

clothing and food to a person holding Rudraksa beads with devotion

is freed from all sins and goes to the Siva Loka. He who feasts

gladly any holder of such beads at the time of Sradh, goes

undoubtedly to the Pitri Loka. He who washes the feet of a holder

of Rudraksa and drinks that water, is freed of all sins and resides

with honour in the Siva Loka. If a Brahmana holds with devotion the

Rudraksa beads with a necklace and gold, he attains Rudrahood. O

Intelligent One! Wherever whoever hold with or without faith and

devotion the Rudraksa beads with or without any mantra, is freed of

all sins and is entitled to the Tattvajnana. I am unable to

describe fully the greatness of the Rudraksa beads. In fact, all

should by all means hold the Rudraksa beads on their bodies.

 

Note:- The Number one hundred and eight (108)

signifies the One Hundred and Eight Vedas, the Brahman, the Source

of all Wisdom and Joy.

 

Here ends the Third Chapter of the Eleventh Book on the

glories of the Rudraksa beads in the Maha Puranam Sri Mad Devi

Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

 

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