The sacred ash

Dr Satish K Kapoor

The qualities of fire being ascension and purification, ash has been considered sacred, and used as a sectarian mark in the ascetic tradition from times immemorial. Smearing the body with ash from the hearth – is common among Shaivites, Shaktas, and other ascetic orders. Recognising that fire reduces all substances to their primal state of purity, ash is regarded as sacred as the holy water of Ganga. Divinity is perceived in ash because it reminds one of the impermanence of the phenomenal existence. 

Ash is Shiva’s glory, an assertion of his power as Rudra who renders Divine Justice by making the sinners shed tears. Ash is the ultimate reality of life as one rises from it and ends in it. 

Like any consecrated object ash radiates powerful vibrations. In terms of gunas, qualities, ash is known by five names: Vibhuti because it symbolises purity, prosperity, greatness, and endows one with divine powers, Bhasita  because it shines and illuminates the shiva tattva –higher consciousness - within a person, Bhasma because it devours sin; Kshara because it drives away adversaries, and  Raksha because it protects one from negative forces.

Ash typifies the five faces of Shiva. It is also associated with five celestial cows. Ritually, ash is of four types: shrauta, that which results from the Vedic fire- rituals; smarta, that which results from fire-rituals based on smriti literature; Shivagnija, that which results from the burning of twigs of bilva tree or other sacred flora dear to Shiva and ; laukika, that which results from ordinary fire. While the first three have sacramental value and fall under the category of mahabhasma, ‘great ashes’, the last called svalpa, ‘the little’, can be employed to domestic use. Wood-ash, cigar-ash, fly-ash, and such other types are not sacred at all. 

The dung of cows of Indian-breed, reduced to ash on Shivaratri, is called agneya. In agneya snana, or bath with ash, accompanied by ‘namah shivaya’, ‘trayambakam yajamahe’ or other prescribed mantra-s, ash is placed on the left palm and covered with the right palm for consecration of the whole lot. Bath with ash is considered to be better than bath with water, with only mantra-s, or with knowledge. 

Ash is Shiva’s best symbol as it cannot be burnt any further. It is a pointer to his powers of dissolution and recreation. Shiva is a renunciant who is enveloped by vibhuti all over his body. Among his many names, some relate to cremation ground and ashes.

The Shiva Purana (vidyeshvara samhita XVIII,66,74) defines ash as ‘that which is honoured and adored’,‘that which has controlled the essence of the universe.’ Applying ash is an act of supplication to Shiva called, vibhuti-bhushan ‘one who adorns himself with ash’. Ash helps one to dwell on the ephemeral nature of worldly existence. It is an offering of the individual self to Shiva, a step towards vairagyam, detachment. It is growing into Shiva-consciousness - moving from rajas and tamas - activity and inertia - to sattva, spirituality.

Ash is applied to various parts of the body chanting prescribed mantras. Satt svaha, ‘seven ashes’, the remainder of twigs of bilva, tulasi, neem, bargad, shishma, apamarga and akka, is given for spiritual healing by mendicants. Ash from the cremation ground is used by Aghora Shaivas and practitioners of  leftist cults for esoteric use. The three such practices are shamshana sadhana, ‘crematory ground meditation’, shiva sadhana, ‘Shiva-meditation’, and shava sadhana, ‘corpse-meditation’. In the Mahakaleshwar temple, Ujjain, ash from funeral pyre is used in worship rites called Bhasma Arati, as one of the offerings to Mahakala, ‘Lord of time’.

In Shaiva tradition, three parallel lines called Tripundara/ Tripundaraka, are marked with ash on the brow using thumb and ring finger. Among the followers of Virashaivism, ash is regarded as one of the ashtavarnas, eight shields or coverings of the initiated ones. Its application forms a protective sheath of active energy round the body, and is traditionally believed to dispel fear, depression and negative energy. Ash has anti-microbial, anti-fungal and germicidal properties, and is an active ingredient in folk medicinal pastes. Used externally, Agnihotra - ash can heal wounds, cure leprosy, remove itching and other diseases of the skin. Taken orally, it is useful in gastritis, migraine, tonsillitis, pain of kidney and women ailments.  Ash from the ordinary fire makes good manure for fields as scientifically proved.  It has also been used as a utensil cleanser in Hindu homes from ancient times. Ash from a mendicant’s hearth is given as an offering –prasada, and is preserved religiously by devotees, like an ornament. 

(Dr Satish K Kapoor is a noted author, historian and spiritualist based in Jalandhar city)