Description of the Glory of Wearing the Sacred Ash

Verse 1 (devibhagavatam.11.12.1)

श्रीनारायण उवाच । देवर्षे शृणु तत्सर्वं भस्मोद्धूलनजं फलम् । सरहस्यविधानं च सर्वकामफलप्रदम्

śrīnārāyaṇa uvāca devarṣe śṛṇu tatsarvaṁ bhasmoddhūlanajaṁ phalam sarahasyavidhānaṁ ca sarvakāmaphalapradam

Shri Narayana said: O divine sage, hear all that fruit born of smearing the ash, together with its secret procedure, which bestows the fruit of every desire.

Verse 2 (devibhagavatam.11.12.2)

कपिलायाः शकृत्स्वच्छं गृहीत्वा गगनेऽपतत् । न क्लिन्नं नापि कठिनं न दुर्गन्धं न चोषितम्

kapilāyāḥ śakṛtsvacchaṁ gṛhītvā gagane'patat na klinnaṁ nāpi kaṭhinaṁ na durgandhaṁ na coṣitam

Taking the clean dung of a tawny cow that fell while still in the air — neither wet, nor hardened, nor foul-smelling, nor dried out —

Verse 3 (devibhagavatam.11.12.3)

उपर्यधः परित्यज्य गह्णीयात्पतितं यदि । पिण्डीकृत्य शिवाग्न्यादौ तत्क्षिपेन्मूलमन्त्रितम्

uparyadhaḥ parityajya gahṇīyātpatitaṁ yadi piṇḍīkṛtya śivāgnyādau tatkṣipenmūlamantritam

discarding what is contaminated above or below, one should take up only the clean portion if it has fallen thus; having formed it into a lump, one should cast it, consecrated with the root mantra, into the Shiva-fire and the like.

Verse 4 (devibhagavatam.11.12.4)

आदाय वाससाऽऽच्छाद्य भस्माधाने विनिक्षिपेत् । सुकृते सुदृढे शुद्धे क्षालिते प्रोक्षिते शुभे

ādāya vāsasā''cchādya bhasmādhāne vinikṣipet sukṛte sudṛḍhe śuddhe kṣālite prokṣite śubhe

Having taken it up and covered it with cloth, one should place it into a receptacle for ash — well-made, sturdy, clean, washed, sprinkled with consecrated water, and auspicious.

Verse 5 (devibhagavatam.11.12.5)

विन्यस्य मन्त्री मन्त्रेण पात्रे भस्म विनिक्षिपेत् । तैजसं दारवं चाथ मृण्मयं चैलमेव च

vinyasya mantrī mantreṇa pātre bhasma vinikṣipet taijasaṁ dāravaṁ cātha mṛṇmayaṁ cailameva ca

The one skilled in mantra should place the ash into the vessel with mantra; the vessel may be made of metal, of wood, of clay, or of cloth,

Verse 6 (devibhagavatam.11.12.6)

अन्यद्वा शोभनं शुद्धं भस्माधारं प्रकल्पयेत् । क्षौमे चैवातिशुद्धे वा धनवद्भस्म निक्षिपेत्

anyadvā śobhanaṁ śuddhaṁ bhasmādhāraṁ prakalpayet kṣaume caivātiśuddhe vā dhanavadbhasma nikṣipet

or one should fashion any other fine and pure receptacle for the ash. In fine linen, or in something exceedingly pure, one should place the ash as though it were treasure.

Verse 7 (devibhagavatam.11.12.7)

प्रस्थितो भस्म गृह्णीयात्स्वयं चानुचरोऽपि वा । न चायुक्तकरे दद्यान्न चाशुचितले क्षिपेत्

prasthito bhasma gṛhṇīyātsvayaṁ cānucaro'pi vā na cāyuktakare dadyānna cāśucitale kṣipet

One setting out on a journey should take the ash oneself, or have an attendant carry it. One should not give it into an unfit hand, nor place it upon impure ground,

Verse 8 (devibhagavatam.11.12.8)

न संस्पृशेत्तु नीचाङ्गैर्न क्षिपेन्न च लङ्घयेत् । तस्माद्भसितमादाय विनियुञ्जीत मन्त्रितम्

na saṁspṛśettu nīcāṅgairna kṣipenna ca laṅghayet tasmādbhasitamādāya viniyuñjīta mantritam

nor touch it with the lower limbs, nor discard it carelessly, nor step over it. One should therefore take up the ash, consecrated with mantra, and apply it properly.

Verse 9 (devibhagavatam.11.12.9)

विभूतिधारणविधिः स्मृतिप्रोक्तो मयेरितः । यदीयाचरणेनैव शिवतुल्यो न संशयः

vibhūtidhāraṇavidhiḥ smṛtiprokto mayeritaḥ yadīyācaraṇenaiva śivatulyo na saṁśayaḥ

The procedure for wearing the sacred ash has thus been declared by me as stated in the Smriti; by the mere practice of it, one becomes equal to Shiva — of this there is no doubt.

Verse 10 (devibhagavatam.11.12.10)

शैवैः सम्पादितं भस्म वैदिकैः शिवसन्निधौ । भक्त्या परमया ग्राह्यं प्रार्थयित्वा तु पूजयेत्

śaivaiḥ sampāditaṁ bhasma vaidikaiḥ śivasannidhau bhaktyā paramayā grāhyaṁ prārthayitvā tu pūjayet

Ash prepared by Vedic Shaivas, in the presence of Shiva, should be accepted with supreme devotion; having requested it, one should worship with it.

Verse 11 (devibhagavatam.11.12.11)

तन्त्रोक्तवर्त्मना सिद्धं भस्म तान्त्रिकपूजकैः । यत्रकुत्रापि दत्तं चेत्तद्ग्राह्यं नैव वैदिकैः

tantroktavartmanā siddhaṁ bhasma tāntrikapūjakaiḥ yatrakutrāpi dattaṁ cettadgrāhyaṁ naiva vaidikaiḥ

Ash consecrated by Tantric worshippers, by the method declared in the Tantras, wherever and by whomever given, should not be accepted by followers of the Vedic path,

Verse 12 (devibhagavatam.11.12.12)

शूद्रैः कापालिकैर्वाथ पाखण्डैरपरैस्तु तत् । त्रिपुण्ड्रं धारयेद्भक्त्या मनसापि न लङ्घयेत्

śūdraiḥ kāpālikairvātha pākhaṇḍairaparaistu tat tripuṇḍraṁ dhārayedbhaktyā manasāpi na laṅghayet

nor that given by shudras, by Kapalikas, or by other heretics. One should wear the Tripundra with devotion, and never disregard it even in thought.

Verse 13 (devibhagavatam.11.12.13)

श्रुत्या विधीयते यस्मात्तत्त्यागी पतितो भवेत् । त्रिपुण्ड्रधारणं भक्त्या तथा देहावगुण्ठनम्

śrutyā vidhīyate yasmāttattyāgī patito bhavet tripuṇḍradhāraṇaṁ bhaktyā tathā dehāvaguṇṭhanam

Since it is prescribed by the Shruti, one who abandons it becomes fallen. The devoted wearing of the Tripundra, and likewise the covering of the body with ash —

Verse 14 (devibhagavatam.11.12.14)

द्विजः कुर्याद्धि मन्त्रेण तत्त्यागी पतितो भवेत् । उद्धूलनं त्रिपुण्ड्रं च भक्त्या नैवाचरन्ति ये

dvijaḥ kuryāddhi mantreṇa tattyāgī patito bhavet uddhūlanaṁ tripuṇḍraṁ ca bhaktyā naivācaranti ye

the twice-born should perform with mantra; one who abandons this becomes fallen. Those who do not perform the ash-smearing and the Tripundra with devotion,

Verse 15 (devibhagavatam.11.12.15)

तेषां नास्ति विनिर्मोक्षः संसाराज्जन्मकोटिभिः । येन भस्मोक्तमार्गेण धृतं न मुनिपुङ्गव

teṣāṁ nāsti vinirmokṣaḥ saṁsārājjanmakoṭibhiḥ yena bhasmoktamārgeṇa dhṛtaṁ na munipuṅgava

for them there is no release from samsara, even through millions of births. O foremost of sages, he by whom the ash has not been worn in the manner prescribed —

Verse 16 (devibhagavatam.11.12.16)

तस्य विद्धि मुने जन्म निष्कलं सौकरं यथा । येषां वपुर्मनुष्याणां त्रिपुण्ड्रेण विना स्थितम्

tasya viddhi mune janma niṣkalaṁ saukaraṁ yathā yeṣāṁ vapurmanuṣyāṇāṁ tripuṇḍreṇa vinā sthitam

know, O sage, that his birth is fruitless, like that of a hog. That body of men which remains without the Tripundra —

Verse 17 (devibhagavatam.11.12.17)

श्मशानसदृशं तत्स्यान्न प्रेक्ष्यं पुण्यकृज्जनैः । धिग्भस्मरहितं भालं धिग्ग्राममशिवालयम्

śmaśānasadṛśaṁ tatsyānna prekṣyaṁ puṇyakṛjjanaiḥ dhigbhasmarahitaṁ bhālaṁ dhiggrāmamaśivālayam

is like a cremation-ground, not to be looked upon by people of merit. Shame on the forehead devoid of ash! Shame on a village without a shrine of Shiva!

Verse 18 (devibhagavatam.11.12.18)

धिगनीशार्चनं जन्म धिग्विद्यामशिवाश्रयाम् । त्रिपुण्ड्रं ये विनिन्दन्ति निन्दन्ति शिवमेव ते

dhiganīśārcanaṁ janma dhigvidyāmaśivāśrayām tripuṇḍraṁ ye vinindanti nindanti śivameva te

Shame on a birth without the worship of Ishvara! Shame on learning that has no refuge in Shiva! Those who disparage the Tripundra disparage Shiva himself.

Verse 19 (devibhagavatam.11.12.19)

धारयन्ति च ये भक्त्या धारयन्ति तमेव ते । यथा कृशानुरहितो भूधरो न विराजते

dhārayanti ca ye bhaktyā dhārayanti tameva te yathā kṛśānurahito bhūdharo na virājate

And those who wear it with devotion — it is Shiva himself whom they bear. Just as a mountain without fire does not shine forth,

Verse 20 (devibhagavatam.11.12.20)

अशेषसाधनेऽप्येवं भस्महीनं शिवार्चनम् । उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये

aśeṣasādhane'pyevaṁ bhasmahīnaṁ śivārcanam uddhūlanaṁ tripuṇḍraṁ ca śraddhayā nācaranti ye

so too, however complete the other means of worship, the worship of Shiva without ash is likewise without splendor. Those who do not, with faith, perform the ash-smearing and the Tripundra —

Verse 21 (devibhagavatam.11.12.21)

तैः पूर्वाचरितं सर्वं विपरीतं भवेदपि । भस्मना वेदमन्त्रेण त्रिपुण्ड्रस्य च धारणम्

taiḥ pūrvācaritaṁ sarvaṁ viparītaṁ bhavedapi bhasmanā vedamantreṇa tripuṇḍrasya ca dhāraṇam

for them, everything previously accomplished by other rites turns out contrary to its purpose. The wearing of the Tripundra with ash and Vedic mantra —

Verse 22 (devibhagavatam.11.12.22)

विना वेदोचिताचारं स्मार्तस्यानर्थकारणम् । कृतं स्यादकृतं तेन श्रुतमप्यश्रुतं भवेत्

vinā vedocitācāraṁ smārtasyānarthakāraṇam kṛtaṁ syādakṛtaṁ tena śrutamapyaśrutaṁ bhavet

without the conduct proper to the Veda, becomes for the follower of the Smarta path a cause of misfortune. By its omission, what has been done becomes as if undone, and what has been heard becomes as if unheard.

Verse 23 (devibhagavatam.11.12.23)

अधीतमनधीतं च त्रिपुण्ड्रं यो न धारयेत् । वृथा वेदा वृथा यज्ञा वृथा दानं वृथा तपः

adhītamanadhītaṁ ca tripuṇḍraṁ yo na dhārayet vṛthā vedā vṛthā yajñā vṛthā dānaṁ vṛthā tapaḥ

He who does not wear the Tripundra — his study becomes as if unstudied. For him the Vedas are vain, sacrifices are vain, gifts are vain, austerities are vain,

Verse 24 (devibhagavatam.11.12.24)

वृथा व्रतोपवासेन त्रिपुण्ड्रं यो न धारयेत् । भस्मधारणकं त्यक्त्वा मुक्तिमिच्छति यः पुमान्

vṛthā vratopavāsena tripuṇḍraṁ yo na dhārayet bhasmadhāraṇakaṁ tyaktvā muktimicchati yaḥ pumān

and vows and fasts are vain, for him who does not wear the Tripundra. That man who, having abandoned the wearing of ash, desires liberation —

Verse 25 (devibhagavatam.11.12.25)

विषपानेन नित्यत्वं कुरुते ह्यात्मनो हि सः । स्रष्टा सृष्टिच्छलेनाह त्रिपुण्ड्रस्य च धारणम्

viṣapānena nityatvaṁ kurute hyātmano hi saḥ sraṣṭā sṛṣṭicchalenāha tripuṇḍrasya ca dhāraṇam

he in effect seeks, by drinking poison, to make himself immortal. The Creator, under the pretext of creation, declared the wearing of the Tripundra when —

Verse 26 (devibhagavatam.11.12.26)

ससर्ज स ललाटं हि तिर्यगूर्ध्वं न वर्तुलम् । तिर्यग्रेखाः प्रदृश्यन्ते ललाटे सर्वदेहिनाम्

sasarja sa lalāṭaṁ hi tiryagūrdhvaṁ na vartulam tiryagrekhāḥ pradṛśyante lalāṭe sarvadehinām

he fashioned the forehead itself as horizontal and vertical in its natural lines, not circular; horizontal lines are indeed naturally seen on the foreheads of all embodied beings.

Verse 27 (devibhagavatam.11.12.27)

तथापि मानवा मूर्खा न कुर्वन्ति त्रिपुण्ड्रकम् । न तद्ध्यानं न तन्मोक्षं न तज्ज्ञानं न तत्तपः

tathāpi mānavā mūrkhā na kurvanti tripuṇḍrakam na taddhyānaṁ na tanmokṣaṁ na tajjñānaṁ na tattapaḥ

Yet still, foolish men do not apply the Tripundra. Without it, that meditation is no true meditation, that liberation is no liberation, that knowledge is no knowledge, that austerity is no austerity —

Verse 28 (devibhagavatam.11.12.28)

विना तिर्यक्त्रिपुण्ड्रं च विप्रेण यदनुष्ठितम् । वेदस्याध्ययने शूद्रो नाधिकारी यथा भवेत्

vinā tiryaktripuṇḍraṁ ca vipreṇa yadanuṣṭhitam vedasyādhyayane śūdro nādhikārī yathā bhavet

whatever a brahmin performs without the horizontal Tripundra is void. Just as a shudra has no entitlement to the study of the Veda,

Verse 29 (devibhagavatam.11.12.29)

त्रिपुण्ड्रेण विना विप्रो नाधिकारी शिवार्चने । प्राङ्मुखश्चरणौ हस्तौ प्रक्षाल्याचम्य पूर्ववत्

tripuṇḍreṇa vinā vipro nādhikārī śivārcane prāṅmukhaścaraṇau hastau prakṣālyācamya pūrvavat

so too a brahmin without the Tripundra is not entitled to the worship of Shiva. Facing east, having washed the feet and hands, and having sipped water for purification as before,

Verse 30 (devibhagavatam.11.12.30)

प्राणानायम्य सङ्कल्प्य भस्मस्नानं समाचरेत् । आदाय भसितं शुद्धमग्निहोत्रसमुद्भवम्

prāṇānāyamya saṅkalpya bhasmasnānaṁ samācaret ādāya bhasitaṁ śuddhamagnihotrasamudbhavam

having restrained the breath and made one's resolve, one should perform the ash-bath. Taking up pure ash arisen from the agnihotra,

Verse 31 (devibhagavatam.11.12.31)

ईशानेन तु मन्त्रेण स्वमूर्धनि विनिक्षिपेत् । तत आदाय तद्भस्म मुखे च पुरुषेण तु

īśānena tu mantreṇa svamūrdhani vinikṣipet tata ādāya tadbhasma mukhe ca puruṣeṇa tu

one should place it upon one's own head with the Ishana mantra; then, taking up that ash again, apply it to the face with the Purusha mantra;

Verse 32 (devibhagavatam.11.12.32)

अघोराख्येण हृदये गुह्ये वामाह्वयेन च । सद्योजाताभिधानेन भस्म पादद्वये क्षिपेत्

aghorākhyeṇa hṛdaye guhye vāmāhvayena ca sadyojātābhidhānena bhasma pādadvaye kṣipet

with that called Aghora, to the heart; with that named Vama, to the private parts; and with that called Sadyojata, one should apply the ash to the pair of feet.

Verse 33 (devibhagavatam.11.12.33)

सर्वाङ्गं प्रणवेनैव मन्त्रेणोद्धूलनं ततः । एतदाग्नेयकं स्नानमुदितं परमर्षिभिः

sarvāṅgaṁ praṇavenaiva mantreṇoddhūlanaṁ tataḥ etadāgneyakaṁ snānamuditaṁ paramarṣibhiḥ

Then, with the Pranava mantra alone, one should smear the entire body. This is the 'Agneya' bath, as declared by the supreme sages.

Verse 34 (devibhagavatam.11.12.34)

सर्वकर्मसमृद्ध्यर्थं कुर्यादादाविदं बुधः । ततः प्रक्षाल्य हस्तादीनुपस्पृश्य यथाविधि

sarvakarmasamṛddhyarthaṁ kuryādādāvidaṁ budhaḥ tataḥ prakṣālya hastādīnupaspṛśya yathāvidhi

The wise should perform this at the outset, for the success of every rite. Then, having washed the hands and touched the sense-organs duly according to rule,

Verse 35 (devibhagavatam.11.12.35)

तिर्यक्त्रिपुण्ड्रं विधिना ललाटे हृदये गले । पञ्चभिर्ब्रह्मभिर्वापि कृतेन भसितेन च

tiryaktripuṇḍraṁ vidhinā lalāṭe hṛdaye gale pañcabhirbrahmabhirvāpi kṛtena bhasitena ca

one should apply the horizontal Tripundra, according to rule, on the forehead, the heart, and the throat, with ash prepared with the five Brahma-mantras.

Verse 36 (devibhagavatam.11.12.36)

घृतमेतत्त्रिपुण्ड्रं स्यात्सर्वकर्मसु पावनम् । शूद्रैरन्त्यजहस्तस्थं न धार्यं भस्म च क्वचित्

ghṛtametattripuṇḍraṁ syātsarvakarmasu pāvanam śūdrairantyajahastasthaṁ na dhāryaṁ bhasma ca kvacit

This Tripundra, when prepared with ghee, is purifying in all rites. Ash that has passed through the hand of a shudra or an outcaste should never be worn under any circumstance.

Verse 37 (devibhagavatam.11.12.37)

भस्मना साग्निहोत्रेण लिप्तः कर्म समाचरेत् । अन्यथा सर्वकर्माणि न फलन्ति कदाचन

bhasmanā sāgnihotreṇa liptaḥ karma samācaret anyathā sarvakarmāṇi na phalanti kadācana

Anointed with ash born of the agnihotra, one should perform any rite; otherwise, no rite whatsoever bears fruit.

Verse 38 (devibhagavatam.11.12.38)

सत्यं शौचं जपो होमस्तीर्थं देवादिपूजनम् । तस्य व्यर्थमिदं सर्वं यस्त्रिपुण्ड्रं न धारयेत्

satyaṁ śaucaṁ japo homastīrthaṁ devādipūjanam tasya vyarthamidaṁ sarvaṁ yastripuṇḍraṁ na dhārayet

Truthfulness, purity, japa, the fire-offering, pilgrimage, the worship of the gods and others — all this is fruitless for one who does not wear the Tripundra.

Verse 39 (devibhagavatam.11.12.39)

त्रिपुण्ड्रधृग्विप्रवरो यो रुद्राक्षधरः शुचिः । स हन्ति रोगदुरितव्याधिदुर्भिक्षतस्करान्

tripuṇḍradhṛgvipravaro yo rudrākṣadharaḥ śuciḥ sa hanti rogaduritavyādhidurbhikṣataskarān

That excellent brahmin who wears the Tripundra, bears the rudraksha, and is pure — he destroys disease, misfortune, illness, famine, and thieves;

Verse 40 (devibhagavatam.11.12.40)

समाप्नोति परं ब्रह्म यतो नावर्तते पुनः । स पङ्क्तिपावनः श्राद्धे पूज्यो विप्रैः सुरैरपि

samāpnoti paraṁ brahma yato nāvartate punaḥ sa paṅktipāvanaḥ śrāddhe pūjyo vipraiḥ surairapi

he attains the supreme Brahman, from which he does not return again. He purifies the row of diners, and is to be honored at the shraddha rite by brahmins and even by the gods.

Verse 41 (devibhagavatam.11.12.41)

श्राद्धे यज्ञे जपे होमे वैश्वदेवे सुरार्चने । धृतत्रिपुण्ड्रः पूतात्मा मृत्युं जयति मानवः । भस्मधारणमाहात्म्यं भूयोऽपि कथयामि ते

śrāddhe yajñe jape home vaiśvadeve surārcane dhṛtatripuṇḍraḥ pūtātmā mṛtyuṁ jayati mānavaḥ bhasmadhāraṇamāhātmyaṁ bhūyo'pi kathayāmi te

At the shraddha, at sacrifice, at japa, at the fire-offering, at the Vaishvadeva rite, and in the worship of the gods — the man who wears the Tripundra, his soul purified, conquers death. I shall now tell you the glory of the wearing of the sacred ash still further.