Brihajjabala Upanishad (Brihat-jabala Upanishad)

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Brihajjabala Upanishad

(Brihat-jabala Upanishad)

Atharvaveda
group of Upanishads - Shaiva (Shaivite)

Om! O devas (deities), may we hear with our ears what is auspicious;
May we see with our eyes what is favorable, O worthy of worship!
Let us enjoy the life span given to us by the devas,
Praising them with our body and limbs unceasingly!
May the glorious Indra bless us!
May the all-knowing Sun bless us!
May Garuda, the thunderer of evil, bless us, may he bless us!
May Brihaspati grant us prosperity!
Om! Let there be Peace in me!
May there be Peace in my surroundings!
May there be Peace in the forces that act upon me!

CHAPTER ONE

1. This (universe) was (before creation) really waters, only waters (i.e. rudimentary elements).

2. One Prajapati was lying on a lotus leaf. A desire arose in his mind: "Let me create this." Therefore, whatever a person thinks in his mind, he expresses in speech and puts into action. There is a saying in this: "Before this was created, there was a desire. From the mind first came the vital seed, which the sages saw with their minds in meditation as the bondage of being in non-being (asat)." He who understands this gets whatever he desires.

3. He (Prajapati) performed penance. Having performed repentance, He created all this.

4. Then the famous Bhusunda (Rishi) approached the above-mentioned (creator) Kalagni-Rudra (Rudra in his aspect of the destructive fiery element). Having approached, he addressed Him: "Tell me, O Lord , the greatness of the holy ash." He replied, "Yes, but, O Bhusunda, what kind of instructions do you require?"

5. He asked him to convey the greatness of the holy ash and the sacred rosary.

6. (The Lord speaks.) This has already been given in ancient times by Paippalada (Rishi), along with the result. What shall I say beyond this?

7. Please teach me the shruti called 'Brihat-Jabala' which leads the recipient to Salvation.

8. (The Lord speaks.) Om. Well, from the face of Sadyojata (Lord Shiva, who has five faces) the earth arose, from it ( from corresponding kala) nivritti (detachment from worldly pleasures) appeared; from it a cow named Nanda of brown (kapila) colour. From her dung vibhuti (ashes) arose.

9. From the face of Vamadeva came water; from it came pratistha (that kala which creates taste); from pratistha came a cow named Bhadra, dark in colour. From her dung came bhasita.

10. From the face of Aghora came fire; from it vidya (that kala which gives discriminating knowledge); from it a cow named Surabhi of red colour. From her dung came bhasma.

11. From the face of Tatpurusha emerged vayu (air); from it, shanti (peace; that kala which removes all impurities of maya); from shanti, a cow named Sushila (sushilaa), white in colour. From her dung, kshara (salt) is born.

12. From the face of Ishana came forth the ether (akasha); from it came forth the santyatita (that kala which reveals the second lesser Atman – see the commentary of the Sutasamhita on verses IV. 14-26); from the santyatita came forth a cow named Sumana, of many colours. From her dung came forth the raksha.

13. The sacred ash thus has five names – vibhuti, bhasita, bhasma, kshara and raksha.

14. The origin of the five names is as follows: Vibhuti immediately bestows prosperity (bhuti) upon a person (vi). Bhasita enlightens (bhasana). Bhasma absorbs (bhaksana) all sins. Kshara removes obstacles. Raksha protects (raksha) a person from the fear of elementals (bhutas; ghosts), the departed (pretas; ghouls), devils (pishachas; demons), brahmarakshasas (brahmins who have fallen to the level of rakshasa-demons), possessions (apasmara) and transmigratory life (the period between reincarnations).

Thus ends the first chapter (the first brahmana).

CHAPTER TWO

Bhusunda then asked Kalagni Rudra to explain the rules of bathing with bhasma, which is in the form of agni and soma.

2. He replied. Just as the one agni (fire), having entered the world, became many according to its carriers, so the one bhasma, having become the inner soul of all beings, manifests itself accordingly through its carriers and outside.

3. The universe consisting of agni and soma is called 'agni'. The terrible form of Rudra belongs to agni. The form that enriches energy is soma, which has mainly the energy of ambrosia (amrita-shakti). What is called amrita is pratistha (kala, water) and vidya (kala in fire); also the same is in all gross and subtle substances, like intelligence and light.

4. The form of light is of two kinds, one of which is of the nature of the sun and the other of fire. Light is of the nature of electricity and other things; and intelligence (rasa) has sweetness and other tastes. It is only by the combination of light and intelligence that these moving and immovable ones are formed. From agni comes amrita (water), and by amrita fire is kindled. Therefore the universe consists of agni and soma, dependent on each other for their existence.

5. Soma is that energy which tends upward. Agni is that energy which tends downward. The whole universe is united by the forces of these two. The energy of Agni goes upward when Soma predominates in it. The energy of Soma goes downward when Agni predominates. Because of this, kala-agni (the destructive element of fire) goes upward, burning its own regions with its own forces, and shakti (soma), going downward, moistens the spheres with its drops. This kala-agni goes upward, supported by adhara-shakti; so does soma go downward, supported by the shakti (energy) of Shiva. Shiva is above and Shakti is below; Shakti is above and Shiva is below. There is not a single thing here that is not permeated by Shiva and Shakti.

6. Often the world is consumed by fire and reduced to ashes. This they (the sages) call the essence (virya) of agni, and this they call "bhasma" with effort. He who knows the origin of bhasma, fumigates it by repeating the mantras "agni is bhasma, etc.", burns away all his sins.

7. Bhasma is the essence of agni; again it is moistened with soma (water). He becomes fit (to fumigate with it) who does not acquire it from outside himself. He is removed from this state who acquires it from outside, namely from fire, and moistens it with drops of soma. Therefore, to conquer death, this ambrosial bath is meant for the wise . When the realization of the ambrosial nature of Shiva and Shakti (agni and soma) is experienced by them, how dares death approach them?

8. He who knows this holy instruction in detail, which is difficult to understand, and which is also secret, experienced by agni and soma, is never reborn.

9. He who burns his body with Shiva-agni and bathes it with drops of Shakti-soma, by the method of yoga, becomes worthy of attaining immortality; he becomes worthy of attaining immortality, (repetition indicates the end of the chapter).

And so ends the second chapter.

CHAPTER THREE

Bhusunda then approached Kalagnirudra to teach him how to prepare vibhuti.

2. He replied. One should obtain good cow dung, avoiding such cow dung which is disgusting, horrible, very strong, dirty, not marked with the marks of Shiva and other deities, dung from a cow which is lean, calfless, cruel, which does not give milk and is old, which does not digest grass, which eats hair, rags and bones, which is in heat, has recently calved or is diseased.

3. Cow dung should be taken before it touches the ground; or it can be taken if it is found in a clean place. It should then be mixed with cow urine. When acquiring cow dung, it is better to take it from brown or white cows. If these are not available, it can be taken from any cow that is free from defects as mentioned earlier.

4. The best bhasma is that which has been prepared from brown (kapila) cow dung and urine; that prepared from other cow dung is second-rate. No bhasma can be accepted except that which has been prepared with purificatory ceremonies.

5. There are following verses: Of all the shaktis, vidya-shakti is called shakti. Vidya depends on the three gunas and on them alone. The cow is the three gunas. The sacred cow dung is vidya. Urine is the Upanishad. This is how bhasma should be understood. The calf is smriti (dharma-shastra). This is the nature of cow dung.

6. One should worship the cow by repeating the mantra 'agava'. Then give her sanctified water to drink, chanting 'guvo bhago gavah'. One should fast with a vow on the fourteenth day of the bright or dark fortnight of the week. The next day, rising early in the morning, he should bathe in water and purify himself with calmness. He should go to the cowshed, wearing white clothes. Then he should wake the cow with effort and obtain urine, repeating the mantra Gayatri, in a gold, silver, copper or earthen cup, or in a lotus leaf and a palasa, or in a cow's horn. In this way he should collect the urine. Then the householder receives the cow dung before allowing it to fall into the ground, repeating the mantra 'gandhadvaram etc.' in one of the above-mentioned cups.

7. The adept should purify it by repeating the mantra 'srir me bhajutu' and remove the chaff, if any, by repeating 'alakshmir me etc.' Pour the urine into the dung by repeating the mantra 'santva sincami... (yajusha prajamayurdhanancha, rochano rocamanah sobhanah sobhamanah kalyana).' He should then prepare fourteen balls by repeating the mantra 'panchanam (panchana)'; dry them in the sun rays and place them in one of the above-mentioned vessels.

8. Then one should light a fire according to the rules laid down in his own grhya-sutras and worship it; then place the balls in it, repeating the mantras "Om", the panchakshara (five-syllabled in Sanskrit; "namah Shivaya") with Om, and the vyavritta-sukta ending in "svaha".

9. He should then make oblations into the fire to propitiate the presiding deities of the sari, and perform vyahritihom (bhuh, bhuvah and svaha) between the two places called agara and ujjabhaga. He should then perform homa with twenty-three mantras, beginning with nidhanapataye; homu with the pancabrahma mantras (sadyojatam, etc.); and lastly, hiranyabhahuve. Thus all the homas should be performed with mantras ending in the dative case. Again the adept should chant the mantras ritam satyam, kadrudraya, yasya vai kankuti and the three anajnata mantras. Then homu with the mantras vyahriti; then svishtakrita. Putting aside the remaining havi (oblations for homa) and taking the bowl which has been filled with water, he should consecrate it with the mantra 'purnamasi' and sprinkle it on his head, repeating 'brahmaneshu amritam' and on all sides repeating 'prachyam etc.' Then he should give the fee to the priest of Brahma.

10. He should then bring corn husks to add to the fire. He should add the husks to the fire, repeating the mantra: "I offer thee (i.e. prepare the sacred ashes) to celebrate the ceremonies of the Devas and others. I cover thee, O omniscient one, with corn husks." He should add husks for three days to keep the fire going. Then, having fed the Brahmins, he should partake of the food silently.

11. If someone requires more bhasma, he should get more cow dung every other day or every three days.

12. On the third or fourth day, having cleaned his teeth as white as possible and having bathed early in the morning, he should put on white clothes, a white sacred thread, and decorate himself with white flower and sandal paste and white bhasma; he should then remove the burnt chaff, repeating "Om Tat Brahma," and worship it with sixteen kinds of worship, beginning with the avahana and the vyahriti mantras. Then, putting out the fire, take away the bhasma, repeating the mantra 'agner bhasmasi', and grind it, repeating the mantra 'agniriti bhasma, etc.' He should mix it with scented water or with the urine of a brown cow; and prepare very fine powders of fine red powder (kunkum), kashmir, ustra, chandan and three agar and mix them with the bhasma, repeating 'Om'. The expert should prepare it in the form of large cakes, repeating the mantra 'anoranyan, etc.' Thus the learned in the mantras should prepare the bhasma with diligence and keep it dry.

13. Then he should consecrate it with seven vyahritis and apply it on the head, face, thighs, secret place, feet and all other parts of the body, uttering the mantras "ishana", "tatpurusha", "agira", "vamadeva", "sadyojata" and "pranava" respectively; after he has applied it from head to foot, he should rinse his mouth and wear a white cloth, and again should apply bhasma and finish it by rinsing again. Only after this, O best of the sages, should one perform his daily activities.

14. There are four kinds of bhasma: the first is anukalpa; the second is upakalpa; the third is upokalpa 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 the grhya-sutras from dry cow dung collected from the forest is called upakalpa. Upokalpa is that which, by collecting dry cow dung from the forest and sprinkling it with cow urine, is prepared from the same balls according to religious rules. That which is taken from the temple of Shiva is called akalpa and satukalpa.

15. Thus the four kinds of bhasma destroy sin and grant salvation. Thus says Lord Kalagnirudra.

Thus ends the third chapter.

CHAPTER FOUR

Next, Bhusunda asked Kalagnirudra about the rules of bathing with bhasma.

2. He replied that he should rub the bhasma with the chant Om and consecrate it with the seven pranavas (bhoh satyam). With the same mantra he should seek protection from all directions (from evil spirits). Then with the same astra-mantra (weapon) he should smear the bhasma on his head and other parts of the body. This is called "malasnana" (removal of dirt).

3. While reciting the five mantras of Ishana, etc., one should apply the bhasma in the following order: with the mantra of Ishana on the head, Tatpurusha on the face, Aghora on the thighs, Vamadeva on the secret place, Sadyojata on the feet, and Om on all parts of the body. Thus, applying the bhasma from head to foot, he should rinse the mouth and wear a washed or white cloth. This is called vidhishnana (bathing according to the rules).

4. For this there are these prescriptions: take a handful of bhasma and sanctify it with Vedic mantras; and apply it from head to toe. This is called "malasnana", as mentioned above with the mantras.

5. The next is vidhishnana. While reciting the Ishana-mantra, one should apply bhasma five times on the head with diligence; while reciting the Tatpurusha-mantra, four times on the face; while reciting the Aghora-mantra, eight times on the heart; while reciting the Vamadeva-mantra, thirteen times in a secret place; while reciting the Sadyojata-mantra, eight times on the legs. In this way it should be applied with diligence. The application to the whole body should be repeated at night also, without neglecting the rules, except for reciting the Ishana-mantra (for the head).

6. The application of bhasma should be done regularly at the two twilights (sandhya), at night, in the morning and evening, after sleep, after eating and drinking water, after performing any necessary actions; on touching a woman, a eunuch, an eagle, a cat, a heron, a rat and similar things, bhasmasnana should be repeated.

7. When approaching gods, sacred fire, gurus, worshipful persons, and when he is seen by people of lower caste and treads on unclean places, mere fumigation with bhasma will not suffice. He should apply tripundra (also) mixed with conch water, reciting the panchakshara mantra.

8. Bhasma powder mixed with good sandal paste produces knowledge. The above paste, bhasma, should not be used before midday.

9. Bhusunda then asked Lord Kalagnirudra about the rules of tripundra (three lines of ash applied on the body).

10. (He replied) For this there are these prescriptions. Then one should apply the tripundra, which represents Brahma, Vishnu and Shiva, with the three middle fingers or the first, third and fourth fingers, while reciting the panchakshara mantra (the second option is difficult and not so easy to perform; therefore it has fallen out of practice).

11. A Brahmana should first apply Tripundra on the face; a Kshatriya on the head.

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

13. The principal deities of the above places are the eight Murtis (Ether-Earth, Sun, Moon and Atman), the eight Vidyeshwaras, the eight Dikpalas (deities of the eight directions) and the eight Vasus, namely: 1 Dharma, 2 Dhruva, 3 Soma, 4 Kripa, 5 Anila, 6 Anala, 7 Pratyusha and 8 Prabhasa. Repeating the names of the above deities, the adept should apply the Tripundra at their respective places.

14. Tripundra should be applied thoroughly in sixteen places. These are 1 head, 2 forehead, 3 and 4 ears, 5 neck, 6 and 7 forearms, 8 and 9 elbows, 10 and 11 wrists, 12 chest, 13 navel, 14 and 15 both sides and 16 back.

15. At each place one should meditate on the respective presiding deities. These are 1 Shiva, 2 Shakti, 3 Sadashiva, 4 Isha, 5 Vidya, 6-14 the nine Shaktis, Vama, etc., 15 and 16 the two Ashvini deities called Nasatya and Dasra.

16. Or sixteen places: 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 back side.

17. The presiding deities are: 1. Shiva, 2. Indra, 3. Rudra, 4. Arka, 5. Vigneshvara, 6. Vishnu, 7. Sri, 8. Hridyesha (Rudra), 9. Prajapati in the navel, 10. Naga, 11. and 12. the two Nagakanyas, 13. and 14. the two rishis called Kanya, 15. Samudra in the feet, and 16. Tirtha on the back. These are the 16 places.

18. Now eight places are described. 1 place guru (head), 2 forehead, 3 and 4 ears, 5 and 6 forearms, 7 chest, 8 eighth - navel.

19. The eight deities are Brahma and the seven rishis (from Atri to Angiras).

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

21. One should observe one of them according to one's capacity, time and circumstances. If one is unable to apply udhulana (fumigation), one can apply tripundra on the following places: elbows, forearms, back, head and forehead.

22. The following are the mantras to be recited when the tripundra is applied at the following places: On the forehead - worship of Brahman; on the heart - worship of Agni; on the navel - worship of Skandha; on the neck - worship of Vishnu; on the elbows - worship of Vayu; on the wrist - worship of Vasu; at the back - worship of Hari; on the face - worship of Sambu; and on the head - worship of Paramatman.

23. (There is another reading.) One should apply the tripundra on the forehead, meditating on the Lord who has three eyes, who is the support of the three qualities and who is the father of the three (gods), reciting the mantra "Nama Shivaya"; on the wrist - on the two pitris; on the elbows - on the two Lords (Ishanasa), on the two sides - on the two Isas; on the forearms - on the two Svacchas; on the back - on Bhima; on its two sides - on Shiva and Nilakantha; and on the head - on Sarvatman.

24. This (Tripundra) destroys all sins, even those acquired in previous births. It removes the sins committed by the organs which are above the neck, by applying Tripundra on those parts. If it is applied on the ears, the sins and diseases connected with them are removed; if on the hands, the sins committed by them are removed; if on the chest, the sin committed by the mind is removed; if on the navel, the sin committed by the genital organ is removed; if on the back, the sin committed by the anus is removed; if applied on the sides, the sin committed by embracing, etc., other women is removed. Tripundra should be applied on all parts of the body. It is supposed that by this he carries (worships) the three gods, Brahma, Vishnu and Maheshvara, the three sacred fires, the three gunas and the three worlds.

Thus ends the fourth chapter.

CHAPTER FIVE

One should wear bhasma sanctified by the mantra 'manastoka'. The uppermost line represents the Samaveda; the middle line represents the Yajus (and the last line represents the Rig). Brahmins and Kshatriyas should, while reciting the mantra 'Trayusha', apply bhasma on the forehead, two hands, navel, head, chest and both sides.

2. All the first three varnas should apply bhasma prepared by chanting Agnistotra. For a householder, bhasma prepared in virajagni (the fire of Agnihotra Puja) is good. Great men declare that bhasma prepared in virajagni is good for them; it is better to take it from the aupasana fire, as householders worship it (daily). Brahmacharins should use bhasma prepared from the samidadan fire (the fire worshipped by brahmacharins). Shudras should apply bhasma obtained from the hearth of the Vedic Brahmanas.

3. It produces wisdom for the Sannyasins and produces dispassion for the forest dwellers. Those who are above the varnas and the rules of the social stages (ativarna) can get it from the fire of the burning earth. All of them can get bhasma from the temple of God. Shiva yogis should prepare it from Shiva agni (agni that is worshipped in a certain way). It can be taken if it comes from a Shiva temple, or if it has been applied to the Shivalinga, or if it has been prepared with religious ceremonies.

4. For this there are the following prescriptions. A Brahmana is one who has studied all the Vedas and heard everything, and he has performed all his actions; who wears the tripundra on his forehead. Although one who has not observed the rules of his varna and his position and has not performed all his actions, he is respected if he applies the tripundra once. Those who perform daily ceremonies without wearing bhasma are not freed from reincarnation even for crores (tens of millions) of births. O The intelligent one , those who have committed heinous crimes and accumulated sins in their previous births, deeply hate wearing the tripundra. The impure ("in the mixture") birth of those who feel hatred at the sight of those who wear bhasma on their foreheads, should be understood by the knower, O Brahmana. Those who do not have firm faith, O sage, in the Vedic bhasma, should be considered to have not undergone the purificatory ceremonies from the moment of conception . The intelligent person believes that those who beat, O Brahmin , one who wears bhasma, should be considered as born in the families of chandalas (untouchable non-varna outcasts of ancient Indian society). This is the verdict of the shastras (religious injunctions): those who hate the wearing of bhasma and its authority are obsessed with committing heinous crimes. Those who hate tripundra, in fact, insult Shiva. Those who wear tripundra worship Shiva. Shame on that forehead on which there is no bhasma. Shame on the village where there is no temple of Shiva. Shame on that one born who never worships Him (Shiva). Shame on that knowledge in which Shiva is not reported.

5. The holy essence of Rudragni is said to be bhasma. Therefore one should possess the essence in the form of bhasma at all times. The sins of one who possesses bhasma are burnt away because he possesses the fire of bhasma. He is called the possessor of bhasma who has become purified by the ablution of bhasma. That person is called the possessor of bhasma who has applied bhasma to all parts of his body, who shines with the tripundra of bhasma, and who lies down in bhasma.

Thus ends the fifth chapter.

CHAPTER SIX

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

2. He replied. There was a Brahmin named Karuna, born as the son of the eldest wife of Dhananjaya of the family of Vasishtha, who had a hundred wives. He had a wife named Suchismita. This Karuna, unable to bear the enmity of his brothers, went to the temple of Nrisimha (Narasimha) on the bank of the Bhavani. There he ate the jambir fruit brought by someone for dedication to the deity. Then those who were there cursed him, the sinner, to become a fly for a hundred years. And he received the curse of becoming a fly, informed his wife about it and asked her to protect him (during the period of the curse). Then he became a fly. On learning this, his brothers killed (that fly) by throwing it in a vessel of oil. She (his wife), taking her dead husband, went to Arundhati (Vasishtha's wife). Arundhati said: Enough of this sorrow, O Suchismita, now I will revive him with vibhuti. Then she threw some bhasma obtained from the fire of agnihotra on the dead body, chanting the Mrityunjaya-mantra (Trayambakam yajamahe...). Then, due to the blowing of Suchismita, a small breeze arose there. Immediately the dead being became revived by the influence of that bhasma. Then, after a period of one hundred years, again one of his relatives killed him and five others in Kashi, and they were revived by the influence of bhasma.

3. The devas and I, who were once afflicted by the above, were enlivened by bhasma. Therefore, o sinless one , I will revive your husband. Saying this, the holy Dadhichi Rishi revived him and, assuming his original form, went to his abode.

4. Now the power of bhasma which removes all sins will be explained.

5. At the time of Gautama Rishi's marriage, seeing Ahalya (his wife), all the devas (gods) fell in love. Then they lost their wisdom and approached Durvasa Rishi and asked him (for a remedy).

6. He replied, "I will remove your sin." Long ago I gave you all the bhasma sanctified by the Shatarudra mantra to remove the sin of brahmana-killing, etc. Addressing them in this way, he gave them the holy bhasma. And again he said, "You have all become enlightened by my grace."

7. Then the devas said: "O Sage, we became sinless as soon as we applied the bhasma sanctified by the Shatarudra mantra to our bodies. Only we are aware of this wonderful effect of bhasma."

8. (Kalagnurudra says) O Bhusunda, hear from me another power of bhasma. It truly imparts wisdom to Hari and Shankara. It destroys the sins of killing a brahmana, etc., and also bestows great prosperity. Thus speaking, taking out some bhasma for Shiva's heart, Hari applied it on his head and other parts of his body, uttering the Gayatri and the panchakshara mantra (Namah Shivaya). Shiva then said to Hari: meditate in your heart. Meditating in his heart, Hari said to Shiva, "I have seen." Then apply some bhasma, thus Shiva said to Hari. Yes. I will accept the auspicious bhasma. But let me first bathe in bhasma. Thus addressing the Lord, who is to be looked upon with devotion, Achyuta applied bhasma. Then a great miracle happened. Vasudeva immediately became white like crystal, equal in color to a white pearl. From that time on, Vasudeva became white in color and bright.

9. I cannot understand the power of bhasma. How can I, oh Lord , understand your greatness? Adorations to you, adore you. I take refuge in you. Let me, O Shambhu, always have devotion to your feet. (Only) he who wears bhasma will become my devotee, (said the Lord).

10. Therefore this bhuti is considered to be the bestower of prosperity (bhutikari). On its ( the wearer's ) side reside the Vasus. The Rudras on the right, the Adityas behind, the Vishwa-devas on the left, Brahma, Vishnu and Maheshwara in the navel, and the sun and moon on either side.

11. Thus it is said. The Rig has been established in the highest and imperishable ether (of the heart) in which all the devas reside. What will a man do with the Rig if he is not aware of it? Those who are aware of it, resort to (the ether of the heart, apply this also to bhasma).

12. This Brihat-jabala (Upanishad) is the giver of all desires and leads to the door of Salvation. It is the Rig, Yajus and Sama Vedas, and also Brahman itself and immortality. He who studies the Brihat-jabala, be he a boy or a youth, attains greatness. He becomes the Guru and the teacher of all mantras.

13. One should tie the 'mritya-taraka' (one rudraksha which surpasses man, death) obtained from the guru to the neck, to the (right) hand or to the topknot of hair (This is the Vedic right to wear one rudraksha).

14. Even the world consisting of seven islands is not enough to give him in return. Therefore, with devotion, one should give him any cow. This is the payment (here it is reduced to a gomulia, i.e., to the price of a cow).

Thus ends the sixth chapter.

CHAPTER SEVEN

Then Janaka from the country called Videha approached Yajnavalkya and addressed him. O sage, teach me the rules of tripundra.

2. He replied. The mantra for handling bhasma is the pancabrahma mantra "Sadyojata, etc."; for consecration, "Agniriti-bhasma, etc."; for reception, "manastoke, etc."; for mixing with water, "Trayusham-jamadageh, etc."; for applying on the head, forehead, chest and forearms, "Tryambakam, etc." In this way the performer becomes pure and attains salvation. Whatever a person gets by repeating the Shatarudra mantra, he gets the same by this application. This is the light of bhasma (bhasma-jyoti). Thus says Yajnavalkya.

3. Janaka of the country of Videha asked Yajnavalkya what result one gets by wearing bhasma. He replied. By wearing bhasma alone one gets salvation and attains equality with Shiva (sayujya, fusion). He is not reborn, he is not reborn. This is the light of bhasma. Thus says Yajnavalkya.

4. Janaka of the country of Videha asked Yajnavalkya whether a person gets good result or not by wearing bhasma? He replied. Only by wearing bhasma, Paramahamsa Samvartaka, Aruni, Srutaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivatuka, Bhusunda and others became liberated. This is the light of bhasma. Thus says Yajnavalkya.

5. Janaka of the country of Videha asked Yajnavalkya what is the result of applying bhasma? He replied. All the hair holes on his body become Shivalingas; whether he is a Brahmin, a Kshatriya, a Vaisya or a Shudra, he attains the above-mentioned position simply by applying bhasma.

6. Janaka of the country of Videha went with Paippalada to the abode of Prajapati. Approaching him, he addressed him: "O Prajapati, tell me about the greatness of the tripundra." Prajapati replied to him: As is the greatness of Ishvara, so is the greatness of the tripundra.

7. Paippalada then went to Vaikuntha. When he reached there, he addressed Vishnu: "O Vishnu, tell me about the greatness of the tripundra." Vishnu replied. As is the greatness of Ishvara, so is the greatness of the tripundra.

8. Paippalada then addressed Kalagnirudra: "Teach me, O Lord, the rules of tripundra." He replied: "I cannot explain the rules of tripundra." He (Paippalada) said: "This is true."

9. He who covers his body with bhasma is liberated from samsara. He who lies down in bhasma becomes equal to Shiva. He never returns, he never returns. He who recites the Rudra mantra ("wears it") attains the state of immortality. This is the light of bhasma.

10. By wearing vibhuti, one becomes one with Brahman. Just by wearing vibhuti, one gets the result of bathing in all the holy waters. By wearing vibhuti, one gets as much result as he gets from bathing in Varanasi. This is the light of bhasma.

11. When the three marks of tripundra are seen on the body, the first should be considered as the symbol of Prajapati, the second as Vishnu, and the third as Sadashiva. This is the light of bhasma.

12. Then Sanatkuamra addressed Kalagnirudra: "Teach me, O Lord , the rules for wearing rudraksha."

13. He replied. The Rudrakshas came out from the eyes (aksha) of Rudra. Thus it is known to the world. Sadashiva, at the time of destruction, having dissolved the universe, closes his destructive eye (the third eye). From that eye the Rudrakshas came out. That is why they are called Rudrakshas.

14. By simply uttering the name of the rudraksha, one gets the same result as by offering ten cows. This light of bhasma is like the rudrakshas.

15. Merely wearing a Rudraksha on the hand gives as much result as giving two thousand cows. Wearing a Rudraksha in the ears gives the result of giving eleven thousand cows; and he also attains the state of eleven Rudras. When one wears a Rudraksha on the head, one gets the result of giving one crore (ten million) cows. From all places, it is impossible to say the result of wearing it in the ears. So he said.

16. On the head forty; in the topknot one or three; in the ears twelve; around the neck thirty-two; on each hand sixteen; on each wrist twelve; and on each thumb six.

17. Then he should daily perform sandhya with munja grass (on the hand) and make oblations in the fire, reciting the mantras 'Agnirjyotih' etc.

Thus ends the seventh chapter.

CHAPTER EIGHT

Then (Bhusunda) asked him: " Oh Lord , tell me the result (of studying) Brihat-jabala."

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

3. He who studies Brihat-jabala daily, stops (the power of) Agni, Vayu, Sun, Moon, Water, all the devas, all the planets, and he stops the power of poison, he stops the power of poison. (Repetition to emphasize this).

4. He who daily studies Brihat-jabala transcends death, sins, the sin of killing a Brahmin, an embryo, and a hero; and he removes the sins of killing everyone. He transcends samsara and transcends everything, transcends everything.

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

6. He who daily studies the Brihat-jabala obtains the virtue of studying the Rig, Yajus, Saman and Atharva Vedas, the Angirasas, Sakhas, Narasamsis (itihas) and Puranas, and he obtains the virtue of studying the pranava of Brahman, the pranava of Brahman.

7. A hundred uninitiated persons are equal to one initiate (upanita); a hundred of the same are equal to one householder; a hundred of the same are equal to one forest dweller; a hundred of the same are equal to one sannyasin; a hundred of the same are equal to a reciter of the Rudra mantra; a hundred of the same are equal to a reciter of the Nrisimhatapini Upanishad; a hundred of the same are equal to a reciter of the Atharvashikha Upanishad; and a hundred of the same are equal to one who studies the Brihat-jabala.

8. This is indeed the Supreme Abode of him who always studies Brihat-jabala, where the sun does not shine, where the wind does not blow, where the moon and stars do not give light, where 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, peaceful, eternal, ever auspicious, which is worshipped by Brahma and others, and on which the Yogis meditate; and having entered which the Yogis do not return.

10. This is declared in the text. This is the supreme abode of the all-pervading (Vishnu), which the sage sees always. It is the light ever-expanding, as if in heaven. Seers, when they are freed from anger and when they are ever awake, realize the supreme abode of the all-pervading.

11. Om, the Truth. Thus ends the Upanishad.

Thus ends the Brihajjabala Upanishad, which belongs to the Atharvaveda.