Excerpts from Srimad Devi Bhagavatam Book X1

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Excerpts from "The Srimad Devi Bhagavatam"'

Translated by Swami Vijnanananda.

 

Book Eleven, Chapter III

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1 to 21:

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Sri Narayana said: "O Narada! There are six kinds of Achamana: 1)

Suddha (2) Smarta 3) Pauranik 4) Vaidik 5) Tantrik 6) Srauta. The

act of cleaning after evacuating oneself of urine and feces is known

as Suddha Saucha. After cleaning, the Achaman that is performed to

rules, is named as Smarta and Pauranik. In places where the Brahma

Yajan is performed, the Vaidim 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 of 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 those

impurities. Therefore the morning bath is essentially necessary.

The sins that arise from going to those who are not fit for such

purposes, from accepting gifts from impure persons or from the

practice of any other secret vices all are removed by the morning

ablutions. Without this bath, no acts bear any fruit. Therefore

everyday, this morning bath is very necessary. Taking the Kusa grass

in one 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

Sandhyas 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 be done fully

which would take a long time and hence the time for the Homa might

elapse, 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. It saves the singer who sings the

Gayatri; hence it is called 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 Gayatri is to be done three

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

Laukika Mantra is to be uttered. At the time of 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 persons in his father's or in his mother's line. Pranayama is

called Sagarbha when performed with the repetition of some mantra; it

is called Agarbha when it is done simply with mere meditation,

without repeating any mantra. After the bathing, the Tarpanam with

its accompaniments is to be done; i.e. the peace offerings are made

with reference to the Devas, the Rishis and the Pitris (whereby we

invoke the blessings from the subtle planes where 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 thing preparatory

to practise Japam are to wear the Tilaka marks of ashes and to put on

the Rudraksa beads. He who holds thirty-two Rudraksa beads on his

neck, forty on his head, six on each ear (12 on two ears), twenty-

four beads on two hands (twelve on each hand), thirty-two beads on

two arms (sixteen on each), one bead on each eye and one bead on the

hair on the crown, and one hundred and eight beads on the breast (251

in all) becomes himself 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 our 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

Brhaman! The Rudraksa bead that is placed on the tuft or on the

crown 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.

 

 

*********** to be continued ***********