Chapter 16 - Efficacy of the Holy Ash (Continued)

[Sanskrit text for this chapter is available]

Sūta said:

1. O ye excellent sages, listen to the speech of Vāmadeva.

Vāmadeva said:

2-11 Once, out of his own free will, Parameśvara, the lord of spirits and goblins, Kālāgnirudra, the lord honoured by the entire universe, reached the top of Mandara mountain. It (the mountain) was full of multicoloured minerals, different species of animals and was densely covered with various trees and creepers.

Hundreds and millions of Rudras assembled all round and the Three-eyed Lord of Devas was seated in their middle.

Purandara, the excellent one among Suras, came there along with Devas. So also did Agni, Varuṇa, Vāyu and Yama, the son of Vivasvān, Citrasena and other Gandharvas, sky-walkers, serpents and others, Vidyādharas, Kiṃpuruṣas, Siddhas, Sādhyas, Guhyakas. So did Vasiṣṭha and other Brāhmaṇa-sages, Nārada and other celestial sages, noble-souled Pitṛs, Prajāpatis including Dakṣa. (So did) Urvaśī and the other celestial damsels, Caṇḍikā and other mothers, Ādityas, Vasus, Dasras (Aśvins), the highly powerful Viśvedevas, the other lords of spirits capable of annihilating the worlds, Mahākāla, Nandin, Śaṅkha and Pālaka, Vīrabhadra of great refulgence, Śaṅkukarṇa the mighty, the unassailable Ghaṇṭākarṇa, Maṇibhadra, Vṛkodara, Kundodara, the powerful Kumbhodara, Mandodara, Karṇadhāra, Ketu and Bhṛngiriṭi (came there).

12. The other huge-bodied lords of goblins of great energy came there. Some were black in colour, some white, some had the lustre of frogs.

13. Some were green, some gray, some smoke-coloured, some variegated, some yellow and some red. There were spirits of different colours with wonderful limbs, sporting in diverse ways and highly arrogant.

14. Different kinds of weapons were raised by them with their hands. They had many kinds of vehicles and ornaments. Some were tiger-faced, some hog-faced and some deer-faced.

15. Some had the faces similar to those of crocodiles; others were dog-faced; some others had the faces of jackals and yet others had their faces resembling those of camels.

16. Some had the faces of Śarabhas (fabulous animals of this name) and some, the faces of Bheruṇḍas (awful species of birds). There were many who had faces like those of lions, camels and cranes. Some were single-faced, some double-faced, some triple-faced and some had no face (at all).

17. Some were single-handed, triple-handed, penta-handed and some with no hands. There were spirits without feet, many-footed ones, manyeared ones and single-eared ones.

18. Some were single-eyed, some four-eyed, some tall ones, and some dwarfish ones—all these assembled all round the Lord and attended upon the Lord of Goblins.

19. Then the pious-souled, highly resplendent Sanatkumāra, the highly intelligent and the most excellent one among the sages, came there to see the Lord of the universe.

20-27. The Lord of Devas, the controller of the universe, had the lustre of ten million suns. His voice was as loud as that of the seven oceans agitated at the time of the great deluge. His majestic lustre was like that of the fire at the time of the ultimate annihilation. He was (as if) adorned with a mass of matted hairs. The eye in the forehead had never lost its refulgence. The brightness of the face was slightly bedimmed by the flames (from the eyes). The Lord shone with the crescent-moon that was his brilliant crest-jewel. He was wearing two ear-rings, the left one constituted by Takṣaka and the right one by Vāsuki. His great chin had a blue jewel. His neck was blue. The Lord of mighty arms shone with the serpents for the necklace. His bracelets, armlets and rings were all shining serpent kings. His girdle was illuminated with thousands of gems held together by an unending number of strings. The Lord was dad in tiger-hide and bedecked in mirror-like bells. The serpents Karkoṭaka, Mahāpadma, Dhṛtarāṣṭra and Dhanañjaya constituted his anklets producing jingling sound reverberating in his lotus-like feet. He held a spear, an iron club, a skull-headed club, a javelin, an axe and the bow (Pināka in his hands). He was unassailable. He could not be pointed out. His form was beyond the ken of imagination. As the Lord seated himself in the gemset throne, the great sage bowed down to him.

28. The innermost soul of the sage was refreshed and was as if breathing heavily with the weight of devotion. With palms joined in reverence and the shoulders bowing down in humility, he eulogized the Lord with words as venerable as those of the Vedas and enquired about the virtuous acts that bestow all auspiciousness.

29. Lord Rudra explained all those points of virtuous practices that the sage asked him about. Further, the sage asked:

Sanatkumāra said:

30. O holy Lord, all those virtuous practices that bring about salvation have been heard through your oral explanation. Through them men get relieved of all their sins and they will cross the ocean of worldly existence.

31. O Lord, now kindly tell any other virtuous practice necessitating very little effort but yielding a great benefit, to me. It must be a quick bestower of liberation on human beings.

32. Thousands of the virtuous and pious ritualistic practices as laid down in the scriptural texts involve a great deal of repeated performance. Even if scrupulously attended to, they may or may not accord final emancipation at the proper time.

33. Hence, with your favour, O great Lord, I wish to learn that Dharma which shall be the means of worldly pleasures as well as salvation and so beneficial to the world, though it may be a great secret.

Śrī Rudra said:

34. The application of Tripuṇḍra (three parallel lines marked with holy ash) is the most excellent of all pious practices unto all living beings. It is enjoined by the Vedas.

Sanatkumāra said:

35. O Lord, O ruler of the worlds, be pleased to explain the procedure of the application of Tripuṇḍra. O great Lord, I wish to know it with all basic principles with your favour.

36. How many places? What is the material? What is its power? Who is the deity? What is the proof? Who is the (actual) practitioner? What are the Mantras? What is their benefit?

37. O Lord of the worlds, with a desire for blessing the world, explain everything entirely regarding the characteristics of the application of Tripuṇdra.

Śrī Rudra said:

[Note: VV 38-71 explain the procedure of applying Bhasma to mark Tripuṇḍra and its efficacy and the fruit accruing from it.]

38. The Bhasma is called Āgneya (‘resulting from fire’) since it is (got from) burnt cowdung. That is the material, O great sage.

39. The Bhasma is to be taken up uttering the five Brahma-based Mantras “sadyojāta” etc. and then it should be consecrated with the Mantras beginning with “agni” etc.

40. It should be rubbed in and stroked uttering the Mantra “mā nastoke” etc. and the head should be smeared. The Bhasma (mixed) with water and charged with the Mantras should be applied to the forehead, the two arms and the shoulder uttering the Mantras “tryaṃbakaṃ yajāmahe”, “triyāyuṣam” etc.

41. O eminent sage, on these places (i.e. parts of the body) three (parallel) lines are marked, beginning with the middle of the brows and ending with the extremities of the brows.

42. Two lines are to be drawn with the middle finger and the ring finger (from left end to the right end). In between those lines a line is to be drawn in the opposite direction (i.e. from right end to the left end) with the thumb. This is called Tripuṇḍra Rekhā.

43-44. For each of these three lines, there are nine deities. The deities of the first line are: (1) the letter “A”, (2) Gārhaptya [Gārhapatya] fire, (3) Ṛg Veda, (4) Bhūrloka (Earth), (5) Rajas Guṇa, (6) Ātman, (7) Kriyā Śakti (the power to do), (8) The morning ablution and (9) Mahādeva.

45-46a. The deities of the second line are: (1) the letter “U”, (2) Dakṣiṇāgni, (3) Firmament, (4) Sattva Guṇa, (5) Yajurveda, (6) midday ablution, (7) Icchāśakti (will power), (8) the immanent soul and (9) Maheśvara.

46b-47. The deities of the third line are: (1) The letter “M”, (2) Āhavanīya fire, (3) Supreme Soul, (4) Tamas Guṇa, (5) the heaven, (6) Jñāna Śakti (the power of Knowledge), (7) Sāmaveda, (8) the third ablution and (9) Śiva.

48-50. A wise devotee should apply Tripuṇḍra always after bowing down to these deities. This Māheśvara vow is glorified in all the Vedas. It should be resorted to (observed) by men desirous of salvation. He who practices Tripuṇdra by (applying) Bhasma as per prescribed procedure will not have birth again. Whether a celibate student, a householder, a forest-dweller or a recluse, he who applies Tripuṇdra in accordance with the injunctions becomes released from masses of major and major sins.

51. There is no doubt about this that he will be absolved of other sins too, such as slaughter of Kṣatriyas, Vaiśyas, Śūdras, women and cows; similarly he is released from the sins of killing a warrior and the slaughter of a horse.

52. Even if one applies the Tripuṇḍra on the forehead without understanding its great efficacy or without reciting the Mantras, he gets relieved of all sins.

53-60a. There are different kinds of sins such as misappropriation of another man’s wealth, defiling of another man’s wife, censuring others, unauthorized occupation of another man’s field, harassment of others, destruction of gardens and vegetation, arson, uttering lies, slandering, harshness, selling Vedas (for profit), perjury, breaking of vows and observances, deceit, serving mean fellows, acceptance of gifts from mean fellows, of cows, plots of lands, gold, buffaloes, gingelly seeds, shawls and blankets, clothes, cooked food grain, water etc., intimate physical (i.e. sexual) contact with slave girls, harlots, lecherous persons, Śūdra women, actresses, women in their menses, virgins and widows, sale of flesh, skins and hides, salt, juices (beverages) etc.—all these and numerous similar sins perish immediately by applying the Tripuṇdra.

Misappropriation of Śiva’s assets, censure of Śiva and rebuking of Śiva’s devotees cannot be wiped off by means of expiatory rites.

He who wears Rudrākṣa (in any form) on his body and Tripuṇḍra on the forehead is worthy of adoration even if he be a Cāṇḍāla. He shall be the most excellent one among all castes.

60b-63. He who applies Tripuṇḍra on the forehead (has the merit of) bathing in every holy river or lake in this world such as the rivers Gaṅgā etc.

He who applies Tripuṇḍra on the forehead has the merit of one by whom seventy million great Mantras beginning with the five-syllabled one and crores of Śiva Mantras causing salvation have been recited.

He who applies Tripuṇḍraka redeems a thousand predecessors and a thousand yet to be born in his family.

64. In this world, he will enjoy all pleasures, a long life and freedom from illness and at the close of his life he will die peacefully.

65-69. He will then attain a splendid divine body possessing the eight valuable Aiśvaryas (such as Aṇimā etc.), will ride in a divine aerial chariot. He will be served by hundreds of celestial damsels. He will enjoy pleasures in different worlds in turns, in the regions of Vidyādharas, Siddhas, powerful and energetic Gandharvas, and the worlds of Indra and other Guardians of the world. He will enjoy in the cities of Prajāpatis and finally reach Brahmā’s region where he rejoices for a hundred Kalpas. He will then sport about in the region of Viṣṇu for the duration of the life of three hundred Brahmās. Thereafter he attains Śiva’s world and enjoys himself there for endless years. He gets merged into Śiva. He is not born again.

70. After pondering over the essence of all the Upaniṣads repeatedly, this is the conclusion arrived at that Tripuṇḍraka is for the greatest of welfare.

71. This greatness of Tripuṇḍra has been briefly spoken by me. It is a great secret. It should be concealed from all living beings.

72. After saying this, holy Lord Rudra vanished there itself. Sage Sanatkumāra too went to the region of Brahmā.

73. Your intellect has become free from impurities due to contact with Bhasma. You also do apply the meritorious Tripuṇḍraka.

Sūta said:

74. After saying this, Vāmadeva, the Śivayogin of great penance consecrated some Bhasma and gave it to the terrible Brahmarākṣasa.

75. With that he applied a parallel Tripuṇḍraka on his forehead. Due to its majestic influence he immediately cast off the state of Brahmarākṣasa.

76. He shone with a brilliance like that of the Sun adorned by a halo of excessive refulgence. His form and features were divine. He shone remarkably with divine garlands and clothes.

77. Devoutly he circumambulated his preceptor, the Śivayogin. Seated in a divine aerial chariot he went to the meritorious worlds.

78. After granting him the greatest goal, Vāmadeva, the great Yogin wandered about in the world with his form concealed like Śiva himself.

79. One who hears the greatness of Bhasma in the form of Tripuṇḍra or narrates it or recites it, attains the great goal.

80. He who narrates the glory of Śiva, attains release from worldly existence; he who bows down to the lotus-like feet of Īśa worthy of being meditated upon by Śivayogins and he who applies the Tripuṇḍra shining with devotion to Śiva on the forehead, does not take up residence in the womb of any mother (i.e. attains Mokṣa).