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Brihat Jabalopanishat

By R. A. Sastri


This (universe) was (before creation) indeed waters, waters only (i.e., rudimental elements).

2.    The Prajapati alone was reclining on the lotus leaf. In his mind the desire arose thus: ‘Let me create this.’ Therefore whatever one thinks in his mind, he gives it out by speech and puts it into action. In this there is a saying: “Before the creation of this the desire was. From the mind the vital seed proceeded, at first, which, the Sages saw by their intellect in meditation, as the bondage of the being in the non-being (asat).” He who understands this obtains all his wishes.

3.    He (Prajapati) made penance. Having made the penance, He created all this.

4.    Next the well-known Bhusunda (a Rishi) approached the above (the creator) Kalagni-Rudra (Rudra in his aspect as the destructive fire element). Having approached, addressed Him, ‘Impart to me, O Lord, the greatness of the holy ashes.’ He replied him, ‘Yes, but, O Bhusunda, what sort of instruction you require.’

5.    He requested him to impart the greatness of the holy ashes and the holy beads.

6.    (The Lord says). It was already given out in the ancient time by Pippalada (a Rishi), along with the result. What shall I say above that?

7.    Please teach me the Sruti called ‘Brihat Jabala,’ which leads the receiver to Salvation.

8.    (The Lord says). Om. Alright, from the Sadyojata face (of the Lord) the earth came to exist, from it (the Kala) called Nivritti (retirement from the worldly enjoyments); from it, the cow names Nanda with brown (Kapila) color. By its dung the Vibhuti came to exist.

9.    From the Vamadeva face came out water; from it, the Pratishtha (Kala, which creates a taste to know of the Lord); from it, the cow called Bhadra, with dark color. By its dung the Bhasita came to exist.

10.    From the Aghora face has come out the fire; from it Vidya (Kala, which gives the discriminative knowledge); from it, the cow called Surabhi with red color. From its dung the Bhasma came to exist.

11.    From the Tatpurusha face, Vayu (air) came to exist; from it, Santi (the Kala that removes all the impurities of maya); from it, the cow called Susila, with white color. From its dung the Kshara is produced.

12.    From the Isana face has come out the ether (Akasa); from it, Santyatita (the Kala, which reveals the second less Atman – vide Sutasamhita commentary on the verse IV. 14-26 – form it, the cow named Sumana, with various colors. From its dung the Raksha came to exist.

13.    The holy ashes has thus five names called Vibhuti, Bhasitam, Bhasma, Ksharam, and Raksha.

14.    The derivation of the five names is as follows: Vibhuti endows one immediately (Vi), with prosperity (Bhuti). Bhasitam, enlightens (Bhasana). Bhasma consumes (Bhakshana) all the Sins. Kshara drives out hindrances. Raksha protects (Raksha) one from the fear of elementals (Bhutas), departed ones (Pretas), devils (Pisachas), Brahmarakshasas, possessions (apasmara) and of the trans migratory life.

Thus ends the First Brahmana.

Next Bhusunda asked Kalagni Rudra to explain the rules of the bathing by Bhasma which is in the form of Agni and Soma.

2.    He replied. Just as the one Agni entering the world, has become many according to the vehicles, so the only one Bhasma, having become the inner soul of all beings, manifests itself accordingly through its vehicles and outside.

3.    The universe consisting of Agni and Soma, is named as ‘Agni.’ The fearful form of Rudra belongs to Agni. The form which enriches the energy is of Soma who possesses chiefly the ambrosia energy (amrita Sakti). That which is called as amrita, is the Pratishtha (Kala the water) and Vidya (Kala in the fire); also the same is in all the gross and subtle substances as sapidity and light.

4.    The form of the light is of two kinds, one is in the nature of the sun and the other is of the fire. The light is in the nature of electricity and other things; and the sapidity (Rasa) is of the sweetness and other tastes. By the combination only of the light and sapidity are formed this movable and immovable one. From Agni comes out amrita (water) and by amrita the fire is kindled. Hence the universe is made of Agni and Soma depending on each other for its existence.

5.    Soma is whose energy tends upwards. Agni is whose energy tends downwards. The whole universe is combined by the forces of these two. The energy of Agni goes upwards when of Soma predominates in it. The energy of Soma goes downwards when that of Agni predominates. On account of this, the Kalagni (the destructive fire element) goes upwards burning its own regions by its forces, and the Sakti (Soma) going down wets the spheres by its drops. This Kalagni goes upwards supported by the adhara sakti; So also goes down Soma supported by the Sakti of Siva. Siva is above and Sakti is below; Sakti is above and Siva is below. There is not a single thing here which is not pervaded through Siva and Sakti.

6.    Frequently the world is consumed by the fire and reduced into ashes. This they (Sages) call the essence (virya) of Agni and this they name ‘Bhasma’ with effort. He, who knowing the origin of the Bhasma besmears it while repeating the mantras ‘Agni is Bhasma &c.’ burns up all his sins.

7.    Bhasma is the essence of Agni; again it is moistened by Soma (water). He becomes fit (to besmear it) who does not acquire it from outside of himself. He is removed from that position who acquires it from outside namely from fire and made it wet by Soma drops. Therefore to conquer death this bathing by ambrosia is intended for the wise. When the realization of the ambrosia nature of Siva and Sakti (Agni and Soma) is experienced by them, how Death dare at them?

8.    He who knows this holy instruction in detail, which is difficult to understand, and is also secret, having tested by Agni and Soma, never takes rebirth.

9.    He, who burns his body by the Siva Agni and washes it by the drops of Sakti Soma, by the Yoga method, becomes fit to attain immortality; he becomes fit to attain immortality, (repetition indicates the end of the Chapter).

Thus ends the Second Brahmana.

Next Bhusunda addressed Kalagni Rudra to instruct him how to prepare Vibhuti.

2.    He replied. One should acquire a good cow-dung avoiding that of the cows, which are hideous, terrible, very strong, dirty, not branded by the marks of Siva and other deities, thin, calf less, cruel, which does not give milk and is old, which does not digest grass, which eats hairs, rags and bones, which in on heat, newly calfed and which is afflicted by diseases.

3.    The cow-dung should be taken before it touches the ground; or it can be accepted, if it is found in a pure place. Next it should be mixed with the cow’s urine. In acquiring the cow-dung it is better to have it from brown or white cows. If they are not available, it can be taken from any cow which has no defects as mentioned before.

4.    The Bhasma is the best, which has been prepared by the brown (Kapila) cow’s dung and urine; it is secondary which has been prepared by other cow’s dung. Any Bhasma cannot be accepted except that which has been prepared by purificatory ceremonies.

5.    There are the following verses: Of all the Saktis the Vidya Sakti is called the Sakti. The Vidya is depending on the three Gunas, and on them only. The cow is the three gunas. The holy cow-dung is the Vidya. The urine is upanishat. Thus one should understand the Bhasma. The calf is the Smritis (Dharma Sastras). Thus is the nature of the cow-dung.

6.    One should worship the cow, repeating the mantra ‘Agava.’ Next feed it by the consecrated water, chanting ‘Guvo Bhago Gavah.’ One should fast with a vow on the fourteenth day of bright or dark fortnight. Next day getting up early morning he should bath in the water and purify himself with calmness. He should proceed to the cow-pen, having worn a white cloth. Next he should wake up the cow with effort and receive the urine, chanting the Gayatri, in a golden, silver, copper, or in an earthen cup, or in a lotus and Palasa leaf, or a cow’s horn. Thus he should take the urine. Next the house-holder receive the cow dung before allowing it to fall in the ground, chanting the mantra ‘Gandhadvaram &c.’ in one of the above mentioned cups.

7.    The learned one should clean it, repeating the mantra ‘Srir me bhajutu’ and remove the chaff, if any, chanting ‘Alakshmir me &c.’ Pour the urine in the dung repeating the mantra. ‘Santva Sinchami.’ Next he should prepare fourteen balls repeating the mantra ‘Panchanam’; and dry them by the sun’s rays, and deposit them in one of the above mentioned vessels.

8.    Next one should kindle the fire according to the rules laid down in his own Grihya Sutras and worship it; then put the balls in it while chanting the mantras ‘Om’, ‘Panchakshara with Om,’ and Vyavritta Sukta ending with Svaha.

9.    Next he should give oblations in the fire to propitiate the presiding deities of the balls, and make Vyahritihoma (Bhuh, Bhuvah, and Suvah) between the two places called Aghara and Ujyabhaga. Then he should do Homa by the twenty-three mantras beginning with ‘nidhavapataye’; by Panchabr homa mantras (Sadyojatam &c.,) and lastly by the ‘Hiranyabhahuve.’ Thus all the homas should be performed by the mantras which end with dative cases. Again the mantras ‘Ritam Satyam,’ ‘Kadrudraya’ ‘Yasya Vai kankuti’ and the three Anajnata mantras, are to be chanted by the learned one. Then the Homa by Vyahritis; next Svishtakrit. Keeping aside the remaining Havis and taking the cup which was kept full of water, he should consecrate it by the mantra ‘Purnamasi’ and sprinkle it in his head chanting ‘Brahmaneshu amritam’ and on all sides repeating ‘Prachyam &c.’ Then he should give fee to the Brahma priest.

10.    Next he should bring the corn chaff to cover the fire. He should cover the fire by the chaff repeating the mantra ‘I bring thee (i.e., prepare the holy ashes) in order to celebrate the ceremonies of Devas and others. I cover thee, O omniscient, by the corn chaff.’ He should be supplying the chaff for three days in order to keep the fire continued. Next feeding the Brahmanas he should take his food silently.

11.    If one requires more quantity of Bhasma, he should get more cow dung in a day or in three days.

12.    Third or on the fourth day cleansing his teeth, as white as possible and bathing in the early morning, he should put on white clothes, white sacred thread, and adorn himself with white flower and sandal paste and with white Bhasma; then should remove the burned chaff chanting ‘Om Tat Brahma’ and worship it with the sixteen kinds of worships beginning with Avahana and by Vyahriti mantras. Next putting out the fire, remove the Bhasma, repeating the mantra ‘Agner Bhasmasi’ and powder it chanting the mantra ‘Agniriti Bhasma &c.’ He should mix it with the perfumed water, or with the urine of the brown cow; and prepare very fine powders from the lovely red powder (Kunkuma), Kasmira, Ustra, chandana, and the three Agarus and mix them with the Bhasma chanting ‘Om.’ The learned should prepare it in the shape of big cakes, uttering the mantra ‘Anoraniyan &c.’ Thus, the learned in mantras should prepare the Bhasma with earnestness and keep it dried.

13.    Then he should consecrate it by Seven Vyahritis, and apply it in the head, face, thighs, secret place, feet and in all other limbs of the body, uttering the mantras, Isana, Tatpurusha, Aghira, Vamadeva, Sadyojata, and Pranava, respectively; after besmearing it from head to feet, he should rinse the mouth and wear a white cloth and again should apply the Bhasma and end it with the rinsing again. After this only, O best of wise men, everyone should perform his daily actions.

14.    There are four kinds of Bhasma, first is Anukalpa; second Upakalpa; third Upopakalpa and the fourth is Akalpa. That which is prepared by the ceremonies of Agnihotra and Virujanala is called Anukalpa. That, which is prepared, according to the rules of Grihya Sutras, from the dried cow dung collected from the forest, is named Upakalpa. Upopakalpa is, that which, having collected the dried cow dung from the forest and powdering it with the cow’s urine, is prepared from the same balls according to the religious rules. That which is taken from the Temple of Siva is called Akalpa and Satukalpa.

15.    Thus the four kinds of Bhasma destroys the sin and gives one Salvation. Thus says the Lord Kalagni Rudra.

Thus ends the Third Brahmana.

Next Bhusunda asked Kalagnirudra the rules of bathing by Bhasma.

2.    He replied one should powder the Bhasma reciting Om and consecrate it by the seven Pranavas (Bhoh to Satyam). By the same mantra he should seek protection from all the quarters (from the evil spirits). Next by the same astra (weapon) mantra, he should besmear himself with Bhasma, the head and other parts of the body. This is called ‘Malasnana’ (dirt removal).

3.    By reciting the five mantras Isana &c., one should apply the Bhasma orderly:- by Isana the head, by Tatpurusha the face, by Aghora the thighs, by Vamadeva the secret place, by Sadyojata the feet and by Om all the parts of the body. Thus applying the Bhasma from head to foot, he should rinse his mouth and wear a washed or white cloth. This is called Vidhisnana (bathing according to the rules).

4.    In this there are the verses. Take a handful of Bhasma and consecrate it by the Vedic mantras; and apply it from head to foot. This is called ‘Malasnana’ as said above with the mantras.

5.    Next Vidhisnana: By Isana mantra one should apply five times the Bhasma in the head with earnestness; by Tatpurusha four times in the face; by Aghora eight times in the heart; by Vamadeva thirteen times in the secret place; by Sadyojata eight times in the feet. Thus it should be applied with earnestness. The application in the whole body should be repeated in the night also, without neglecting the rules, except reciting the Isana mantra (for the head).

6.    The application of Bhasma is regularly in the two twilights (Sandhyas), night, morning and evening, after sleep, after eating and drinking water, after performing any necessary actions; in touching the woman, eunuch, eagle, cat, heron, rat, and similar things, one should repeat the Bhasmasnana.

7.    In approaching gods, sacred fire, Guru, revered men, and when seen by the low classmen and treading the impure places, mere besmearing with Bhasma will not be enough. He should apply Tripundra, (also) mixed with conch water, reciting the Panchakshara mantra.

8.    The Bhasma powder mixed with a good sandal paste is productive of Knowledge. Before noon one should not use the above paste-Bhasma.

9.    Next Bhusunda asked the Lord Kalagni Rudra the rules of Tripundra, (the three lines).

10.    (He replied). There are the verse in this. Next one should draw the Tripundra which represents Brahma, Vishnu, and Siva, by the middle three fingers, or by the first, third and fourth fingers, reciting the Panchakshara Mantra. (The latter one will give a little trouble and is not easy enough to observe. Hence it has become out of practice).

11.    The Brahmana should apply it first in the face; the Kshatriya, in the head.

12.    One should apply it in thirty-two places, sixteen, eight or in five places. The thirty-two places are 1 head, 2 fore-head, 3 and 4 ears, 5 and 6 eyes, 7 nose, 8 mouth, 9 neck, 10 and 11 fore-arms, 12 and 13 elbows, 14 and 15 wrists, 16 chest, 17 and 18 two sides, 19 navel, 20 and 21 the two secret parts (the generative organ and testicles), 22 buttock, 23 and 24 thighs, 25 and 26 Fore part of the thighs, 27 and 28 knees, 29 and 30 ankles, and 31 and 32 feet.

13.    The presiding deities of the above places are the eight murties (Earth to Ether, Sun, Moon and Atman) the eight Vidyesvaras, the eight Dikpalas (the deities of the 8 quarters), and the eight Vasus, namely, 1 Dharma, 2 Druva, 3 Soma, 4, Kripa, 5 Anila, 6 Anala, 7 Pratyusha and 8 Prabhasa. Repeating the names of the above gods, the learned one should draw the Tripundara in their respective places.

14.    In sixteen places one should draw the Tripundra carefully. They are 1 head, 2 fore-head, 3 and 4 ears, 5 neck, 6 and 7 fore-arms, 8 and 9 elbows, 10 and 11 wrists, 12 chest, 13 navel, 14 and 15 two sides and 16 back.

15.    In each place one should meditate on the respective presiding deities. They are, 1 Siva, 2 Sakti, 3 Sadasiva, 4 Isa, 5 Vidya, 6 to 14 the nine Saktis, Vama &c., 15 and 16 the two asvini deities called Nasatya and Dasra.

16.    Or the sixteen places are, 1 head, 2 forehead, 3 and 4 ears, 5 nose, 6 and 7 hands, 8 chest, 9 navel, 10 and 11 thighs, 12 and 13 knees, 14 and 15 feet and 16 the back side.

17.    The presiding deities are 1 Siva, 2 Indra, 3 Rudra, 4 Arka, 5 Vignesvara, 6 Vishnu, 7 Sri, 8 Hridayesa (Rudra), 9 Prajapati in the navel, 10 Naga, 11 and 12 two Nagakanyas, 13 and 14 the two Rishi Kanyas, 15 Samudra in the feet, and 16 the Tirthas in the back. Thus are the 16 places.

18.    Now the eight places are described. 1 the Guru’s place (head), 2 fore-head, 3 and 4 ears, 5 and 6 fore-arms, 7 chest, 8 the eight is navel.

19.    The eight deities are, Brahma and Seven Rishis (Atri to Angiras).

20.    The five places are 1 face, 2 and 3 hands, 4 chest and 5 navel. Thus the learned in the truth of Bhasma say.

21.    One should observe one of them according to his ability, time and circumstances. If anyoneis unable to apply Udhulana (besmearing) he can draw the Tripundra in the following places: in the elbows, fore-arms, back, head and fore-head.

22.    The following are the mantras to be recited when the Tripundra is drawn in the places:- in fore-head, adoration to Brahman; in the heart, adoration to Agni; in the navel, adoration to Skandha; in the neck, adoration to Vishnu; in the elbows, adoration to Vayu; in the wrist, adoration to the Vasus; in the back, adoration to Hari; in the face, adoration to Sambu; and in the head, adoration to Paramatman.

23.    (There is another reading). One should draw the Tripundra in the forehead meditating on the Lord who has the three eyes, who is the support of the three qualities and who is the father of the three (gods), while reciting the mantra ‘Namassivaya’; in the wrist, on the two pitris; in the elbows, on the two Lords (Isanasa), in the two sides, on the two Isas; in the fore-arms, on the two Svachchas; in the back, on Bhima; in its two sides, on Siva and Nilakantha; and in the head, on the Sarvatman.

24.    This (Tripundra) destroys all his sins even acquired in his previous births. It removes the sins committed by the organs which are above neck, by the drawing of Tripundra in those places. If it is applied in the ears, the sins and diseases of them are removed; if in the arms , the sins committed by them are removed; if in the chest, the sin committed by the mind is removed; if in the navel the sin committed by the generative organ is destroyed; if in the back, the sin committed by the anus is removed; if applied in the sides, the sin committed by the embracing etc., other women is removed. One should draw the Tripundra in all the parts of the body. By this he is supposed to be carrying (worshipping) the three gods, Brahma, Vishnu and Mahesvara, the three sacred fires, the three gunas, and the three worlds.

Thus ends the fourth Brahmana.

One should wear the Bhasma consecrated by the mantra ‘manastoka’. The uppermost line represents Samaveda; the middle one Yajus, (and the last one Rig). The Brahmanas and Kshatriyas should reciting the Trayayusha mantra apply the Bhasma, in the fore-head, two arms, navel, head, chest and both sides.

2.    All the first three classes should take the Bhasma prepared by the Agnistotra. To the house-holder the Bhasma prepared by Virajagni is good. The great men declare, the Bhasma prepared by Virajagni is good for them; it is better to have it from Aupasana fire, as the house-holders worship (it daily). The Brahmacharins should use the Bhasma prepared by the Samidadana fire (the fire which is worshipped by the Brahmacharins). The Sudras should have the Bhasma got from the hearth of the Vedic Brahmanas.

3.    It produces wisdom to the Sanyasins and creates dispassion to the forest dwellers. They that are above the caste and stage rules (ativarna) can have it from the fire of the burning ground. All of them can get the Bhasma from the temple of God. The Siva yogis should have it prepared from the Sivagni (agni which is worshipped by a certain method). It can be accepted if it comes from the Siva temple, or that which had been applied to the Sivalinga, or that which has been prepared by the religious ceremonies.

4.    In this there are the verses. The Brahmana has studied all the vedas and heard all and he has performed all his actions, who wears the Tripundra in his fore-head. Though one who has not observed his caste and stage rules and not performed all his actions, he is honored, if he wears the Tripundra once. They, who perform the daily ceremonies, without wearing the Bhasma, do not get rid of the trans migratory life even by crores of births. O intelligent one, they hate deeply the wearing of the Tripundra and Udhulana (besmearing) who have committed the heinous crimes and acquired sins in their previous births. Their birth in mixture should be inferred by the learned one, O Brahmana, who hate by looking at those who wear the Bhasma in their fore-head. It should be decided that they have not undergone the purificatory ceremonies from the conception forward, who have no faith always, O Sage, in the Vedic Bhasma. Their existence is inferred by the intelligent, as born in the Chandala families, who beat, O Brahmana, him, who wears the Bhasma. This is the decision of the Sastras, that they are possessed with the heinous crimes who hate the wearing of Bhasma and its authority. They insult Siva indeed, who hate the Tripundra. They carry (worship) Siva who wear the Tripundra. Fie the fore-bead where there is no Bhasma. Fie the village where there is no Siva temple. Fie the birth which does never worship Isa. Fie the knowledge who has no learning on Siva.

5.    The holy essence of the Rudragni is said to be the Bhasma. Therefore one should possess the essence in the form of Bhasma at all the times. The sins are burned of him who possess the Bhasma, as he possesses the fire of Bhasma. He is called the possessor of Bhasma, who has been purified by the bathing of Bhasma. The person is called the possessor of Bhasma, who has applied the Bhasma in the whole parts of his body, who shines himself by the Tripundra of Bhasma, and who takes his bed in the Bhasma.

Thus ends the fifth Brahmana.

Next Bhusunda asked Kalagnirudra to explain the greatness of the five names (Vibhuti ….Ruksha).

2.    He replied. There was a Brahmana by name Karuna, born as the son to the eldest wife of Dhananjaya of Vasishtha family, who had hundred wives. He had a wife called Suchismita. This Karuna unable to bear the enmity of his brothers, went to the temple of Nrisimha at the bank of Bhavani. There, he ate the Jambira fruit brought by someone to be dedicated to the god. Then they who were there cursed him, O Sinful one, become a fly for one hundred years. He also receiving the curse, to become a fly, reported this to his wife and asked her to protect him (during the period of the curse). Next he became a fly. Having known this, his brothers killed throwing it in the oil vessel. She (his wife) taking the dead husband, approached Arundati (Vasistha’s wife). Arundati said, enough of sorrow, O Suchismita, I shall revive him now through the Vibhuti. Then she threw a little Bhasma got from the Agnihotra fire in the dead body reciting Mrityunjaya Mantra (Trayambakam Yajamahe &c). Then by the fanning of Suchismita a little breeze arose there. Immediately the dead creature came to life by the influence of that Bhasma. Then at the end of the period of the hundred years, again one of his relations killed him and five others at Kasi and they were revived by the influence of the Bhasma.

3.    The Devas and myself who were once afflicted by the above were revived by the Bhasma. Therefore, O Sinless one, I shall revive thy husband. So saying the holy Dadhichi Rishi revived him and assuming his original form resorted to his hermitage.

4.    Now will be explained the power of the Bhasma which consumes all the Sins.

5.    At the time of the marriage of Gautama Rishi, seeing Ahalya (his wife), all the Devas have become enamored. Then they lost their wisdom, and approaching Durvasa Rishi, asked him (the remedy).

6.    He replied I shall remove your sin. Once upon a time I gave you all the Bhasma, consecrated by the Satarudra mantra, in order to remove the sin of Brahmanicide &c. Thus addressing, he gave them the holy Bhasma. And said again, you all have become more enlightened by my grace.

7.    Then the Devas said, O Sage, we have become sinless as soon as we applied the Bhasma consecrated by the Satarudra mantra, in our body. Just only we realize this wonderful influence of the Bhasma.

8.    (Kalagnirudra Says) O Bhusunda, hear from me the another power of the Bhasma. This is indeed endowing wisdom on Hari and Sankara. This is the destroyer of the Sins

of Brahminicide &c.. and also gives a great prosperity. Thus saying, taking out a little Bhasma for the heart of Siva by the nail Hari besmeared himself, the head and other parts of his body reciting the Gayatri and the Panchakshara mantra. Then Siva said to Hari, meditate in your heart. Meditating in his heart Hari said to Siva ‘seen by me’. Then take in a little Bhasma so said Siva to Hari. Yes. I will take in the auspicious Bhasma. But let me first bathe myself with Bhasma. Thus addressing the Lord, who is to be seen by devotion, Achyuta took in the Bhasma. Then there was a great wonder. Vasudeva immediately became white like a crystal, equal to the color of the white pearl. From that time forward Vasudeva has become white in color and bright.

9.    I am unable to understand the power of the Bhasma. How can I, O Lord, understand thy majesty? Adoration to Thee, adoration to Thee. I take refuge in Thee. Let me have, O Sambhu, always devotion in Thy feet. The wearer of the Bhasma (only) will become my devotee, (said the Lord).

10.    Therefore This Bhuti is said to be the bestower of prosperity (Bhutikarl). In his (the wearer) from side the Vasus reside. The Rudras, in the right, the Adityas in the back side, the Visve Devas in the left, the Brahma, Vishnu and Mahesvaras in the navel, and the sun and the moon are on both sides.

11.    This is declared by a verse. The Rigs have been established in the Supreme and imperishable ether (of the heart) in which all the Devas reside. What will one do with the Rig, if he does not realize this? They who realize this, they resort to (the ether of the heart, apply this to the Bhasma also).

12.    This Brihat Jabala (Upanishad) is the bestower of all the desires and leads him to the door of Salvation. This is the Rig, Yajus and Sama vedas, and is Brahman itself and immortality. He who studies the Brihat Jabala, whether he be a boy or a youth, attains the greatness. He becomes the Guru and instructor of all the mantras.

13.    One should tie the ‘Mritya Taraka’ (a single rudraksha which transcends one, the death), received from the Guru, in the neck, in the (right) arm, or in the tuft of hair (Here is the Vedic authority to wear a single Rudraksha).

14.    Even the world consisting of the Seven islands is not enough to give him fee in return. Therefore with devotion one should give him any sort of a cow. That is the fee, (how it is reduced to a Gomulya i.e., to the price of a cow, Rs. 3-80).

Thus ends the sixth Brahmana.

Next Janaka of the Videha country approaching, addressed Yajnavalkya. O holy one, instruct me the rules of the Tripundra.

2.    He replied. The mantra for handling the Bhasma is the Pancha Brahma mantra ‘Sadyojata etc’; for consecrating it, ‘Agniriti Bhasma, etc’; for taking it ‘manastoke etc’; for mixing it with water ‘Trayayusham Jamadageh’ etc; for applying it in the head, fore-head, chest and fore-arms, is ‘Tryambakam, etc’. Thus the performer becomes pure and gets salvation. Whatever one gets as the result of reciting the Satarudra mantra, gets the same by this application. This is the light of the Bhasma (Bhasma jyotih). Thus says Yajnavalkya.

3.    Janaka of Videha country addressed Yajnavalkya what is the result one gets by wearing the Bhasma. He replied. By wearing the Bhasma only one gets salvation and attains the equality of Siva (Sayujya). He does not take the rebirth, he does not take the rebirth. This is the light of the Bhasma. Thus says Yajnavalkya.

4.    Janaka of Videha country addressed Yajnavalkya, whether one gets the good result or not by wearing the Bhasma? He replied. By wearing the Bhasma only the Paramahamsa-Samvartaka, Aruni, Srutaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivatuka, Bhusunda and others have become the liberated ones. This is the light of the Bhasma. Thus says Yajnavalkya.

5.    Janaka of Videha country addressed Yajnavalkya what is the result of bathing with the Bhasma? He replied. All the hair pits in his body become Sivalingas; whether he be a Brahmana, Kshatriya, Vaisya, or Sudra, attains the above position by merely wearing the Bhasma.

6.    Janaka of Videha country, with Pippalada resorted to the regions of Prajapati. Approaching, he addressed him, O Prajapati, tell me the greatness of Tripundra. Prajapati replied him. Just as the greatness of Isvara so is that of the Tripundra.

7.    Next Pippalada resorted to the Vikuntha. Approaching addressed him, O Vishnu, tell me the greatness of the Tripundra. Vishnu replied. Just as the greatness of Isvara, so is that of Tripundra.

8.    Next Pippalada approaching Kalagnirudra addressed him, instruct me, O Lord the rules of Tripundra. He replied I am unable to explain the rules of the Tripundra. He (Pippalada) said, it is true.

9.    He who covers his body by the Bhasma becomes freed from the samsara. He who takes his bed in the Bhasma becomes equal to Siva. He never comes back, he never comes back. The reciter of the Rudra mantra (wearing it) attains the state of immortality. This is the light of the Bhasma.

10.    By wearing the Vibhuti he becomes one with Brahman. By mere wearing the Bibhuti one gets the result of bathing in all the holy waters. By wearing the Vibhuti one requires as much results as he gets by the bathing in the Varanasi. This is the light of the Bhasma.

11.    When the three marks of the Tripundra are seen in one’s body, one should take the first as representing Prajapati, the second, Vishnu and the third Sadasiva. This is the light of the Bhasma.

12.    Next Sanatkuamra addressed Kalagnirudra, instruct me, O Lord, the rules of wearing the Rudraksha.

13.    He replied. The Rudrakshas have come out from the eyes (aksha) of Rudra. Thus it is known to the world. SadaSiva, at the time of destruction, having dissolved the universe, closes his destructive eye (the third eye). From that eye have come out the Rudrakshas. Hence they are named Rudrakshas.

14.    By mere uttering the name of Rudraksha, one obtains as much result as that of giving the gift of ten cows. This is the light of the Bhasma as the Rudraksha.

15.    The mere wearing of it touching by the hand, brings one as much result as that of giving in gift of two thousand cows. The carrying the Rudraksha in the ears brings one the result of giving in gift eleven thousand cows; and also he attains the state of eleven Rudras. When one carries the Rudraksha on his head gets the result of giving in gift one crore of cows. Of all the places, it is impossible to tell the result of carrying it in the ears. Thus said he.

16.    On the head forty-for; in the tuft of hair one or three; in the ears twelve; around the neck thirty-two; in each arm sixteen; in each wrist twelve; and in each thumb six.

17.    Next he should perform Sandhya daily with munja grass (on his hand) and give oblation in the fire reciting the mantras ‘Agnirjyptih’ etc.

Thus ends the seventh Brahmana.

Next (Bhusunda) asked him, O Lord, tell me the result of (studying) the Brihat Jabala.

2.    He replied. He, who studies the Brihat Jabala daily, is purified by the Agni, is purified by Vayu, by the Sun, by the Moon, Brahma, Vishnu and Rudra, and he is purified by all.

3.    He, who studies the Brihat Jabala daily arrests (the power of) the Agni, of Vayu, of the Sun, the Moon, Water, all the devas, all the planets, and he arrests the power of poison he arrests the power of poison. (The repetition is to emphasis it).

4.    He who studies the Brihat Jabala daily, transcends the death, sins, the sin of slaying the Brahmana, the embryo and the hero; and he crosses the sins of slaying all. He transcends the samsara and transcends all, transcends all.

5.    He who studies the Brihat Jabala daily conquers, the Bhuloka, the Bhuvarloka, Suvah, Mahah, Janah, Tapah, and Satyalokas; and he conquers all the worlds.

6.    He who studies the Brihat Jabala daily, gets the virtue of Studying the Rig, Yajus, Saman, and Atharva Vedas, Angiras, Sakhas, Narasamsis (Itihasas), and Puranas, and he gets the virtue of studying the Pranava of Brahman, the Pranava of Brahman.

7.    The uninitiated of one hundred are equal to one initiate (upanita); the one hundred of the same is equal to one householder; the hundreds of the same, to the forest dweller; the same hundred is equal to one Sanyasin; the hundreds of the same to the reciter of Rudra mantra; the one hundred of the same to the reader of the Nrisimhatapini Upanishad; the one hundred of the same, to the reader of the Atharvasikha; and the one hundred of the same is equal to one who studies the Brihat Jabala.

8.    This is, indeed, the Supreme abode of him, who studies always the Brihat Jabala, where the sun does not shine, where the wind does not blow, where the moon does not give light, nor the stars where the fire does not burn, where death does not enter, and where there is no suffering.

9.    This is the Supreme abode, which is ever-blissful, and happy, calm, eternal, ever auspicious, worshipped by Brahama and others, and meditated upon by the Yogins; and entering which the Yogins do not return.

10.    This is declared by a verse. That is the supreme abode of the all-pervading one, (Vishnu) which the sage sees always. It is the light ever-spreading, as if that in the heaven. The seers, when they get rid of anger, and when they are ever wakeful, realize the supreme abode of the all-pervading one.

11.    Om, Truth. Thus ends the Upanishat.

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