Upanishads · Bhasmajābāla 2.7
॥
Devanāgarī
श्रोत्रयोर्द्वादश । कण्ठे द्वात्रिंशत् । बाह्वोः षोडशषोडश । द्वादशद्वादश मणिबन्धयोः । षट्षडङ्गुष्ठयोः
Transliteration (IAST)
śrotrayordvādaśa | kaṇṭhe dvātriṃśat | bāhvoḥ ṣoḍaśaṣoḍaśa | dvādaśadvādaśa maṇibandhayoḥ | ṣaṭṣaḍaṅguṣṭhayoḥ
Word-by-word
SanskritIASTMeaning
श्रोत्रयोः द्वादशśrotrayoḥ dvādaśaon the ears — twelve
कण्ठे द्वा-त्रिंशत्kaṇṭhe dvā-triṃśaton the neck — thirty-two
बाह्वोः षोडश षोडशbāhvoḥ ṣoḍaśa ṣoḍaśaon the arms — sixteen each
षट् षट् अङ्गुष्ठयोःṣaṭ ṣaṭ aṅguṣṭhayoḥsix each on the thumbs
Translation
«On the ears — twelve; on the neck — thirty-two; on the arms — sixteen each; on the wrists — twelve each; six each on the thumbs».
Version
00b2b70fb10f · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
The count is complete; let us add it up: forty, three, twelve, thirty-two, thirty-two, twenty-four, twelve — coming to about a hundred and fifty beads. Worth picturing this attire: a person hung with beads from head to fingers. This custom existed and still exists: wandering Śaivas to this day wear many strands upon themselves, and their appearance is as described here.
Let me say of such a custom what can be said of it in substance, without mockery. A person wears a mark on himself for two reasons: to remember and to be seen. The first is a good thing: everyone who has a cord on his arm is reminded by it. The second is ambiguous: a mark that is seen begins to work for the viewers rather than the wearer.
The Vaishnava side draws this same distinction and states it directly. Its mark exists, and it is in plain view — the clay lines on the forehead; and so it must constantly caution against its becoming a signboard. Its rule here is simple and deserves mention. The one who wears the mark owes more than others: not because he is above them, but because he is judged by it as to whose mark he wears. The mark grants no rights; it lays an obligation to conduct oneself so that the name it bears is not shamed.