The Glory of Wearing Tripundra

Verse 1 (devibhagavatam.11.13.1)

श्रीनारायण उवाच । महापातकसङ्घाश्च पातकान्यपराण्यपि । नश्यन्ति मुनिशार्दूल सत्यं सत्यं न चान्यथा ॥

śrīnārāyaṇa uvāca mahāpātakasaṅghāśca pātakānyaparāṇyapi naśyanti muniśārdūla satyaṁ satyaṁ na cānyathā

Shri Narayana said: O tiger among sages, multitudes of great sins as well as lesser transgressions are destroyed by it — this is true, truly true, and never otherwise.

Verse 2 (devibhagavatam.11.13.2)

एकं भस्म धृतं येन तस्य पुण्यफलं शृणु । यतीनां ज्ञानदं प्रोक्तं वानस्थानां विरक्तिदम् ॥

ekaṁ bhasma dhṛtaṁ yena tasya puṇyaphalaṁ śṛṇu yatīnāṁ jñānadaṁ proktaṁ vānasthānāṁ viraktidam

Hear the meritorious fruit for one who wears even a single application of sacred ash: for ascetics it is said to bestow knowledge, and for forest-dwellers it bestows dispassion.

Verse 3 (devibhagavatam.11.13.3)

गृहस्थानां मुने तद्वद्धर्मवृद्धिकरं तथा । ब्रह्मचर्याश्रमस्थानां स्वाध्यायप्रदमेव च ॥

gṛhasthānāṁ mune tadvaddharmavṛddhikaraṁ tathā brahmacaryāśramasthānāṁ svādhyāyapradameva ca

For householders, O sage, it likewise increases dharma; for those established in the stage of celibate studentship, it grants aptitude for Vedic study.

Verse 4 (devibhagavatam.11.13.4)

शूद्राणां पुण्यदं नित्यमन्येषां पापनाशनम् । भस्मनोद्धूलनं चैव तथा तिर्यक् त्रिपुण्ड्रकम् ॥

śūdrāṇāṁ puṇyadaṁ nityamanyeṣāṁ pāpanāśanam bhasmanoddhūlanaṁ caiva tathā tiryak tripuṇḍrakam

For shudras it constantly bestows merit, and for others it destroys sin — this smearing of sacred ash, and likewise the horizontal tripundra mark.

Verse 5 (devibhagavatam.11.13.5)

रक्षार्थं सर्वभूतानां विधत्ते वैदिकी श्रुतिः । भस्मनोद्धूलनं चैव तथा तिर्यक् त्रिपुण्ड्रकम् ॥

rakṣārthaṁ sarvabhūtānāṁ vidhatte vaidikī śrutiḥ bhasmanoddhūlanaṁ caiva tathā tiryak tripuṇḍrakam

For the protection of all beings, the Vedic scripture ordains the smearing of sacred ash and likewise the horizontal tripundra.

Verse 6 (devibhagavatam.11.13.6)

यज्ञत्वेनैव सर्वेषां विधत्ते वैदिकी श्रुतिः । भस्मनोद्धूलनं चैव तथा तिर्यक् त्रिपुण्ड्रकम् ॥

yajñatvenaiva sarveṣāṁ vidhatte vaidikī śrutiḥ bhasmanoddhūlanaṁ caiva tathā tiryak tripuṇḍrakam

As itself equivalent to a sacrifice for all, the Vedic scripture ordains the smearing of sacred ash and likewise the horizontal tripundra.

Verse 7 (devibhagavatam.11.13.7)

सर्वधर्मतया तेषां विधत्ते वैदिकी श्रुतिः । भस्मनोद्धूलनं चैव तथा तिर्यक् त्रिपुण्ड्रकम् ॥

sarvadharmatayā teṣāṁ vidhatte vaidikī śrutiḥ bhasmanoddhūlanaṁ caiva tathā tiryak tripuṇḍrakam

As comprising the whole of dharma for them, the Vedic scripture ordains the smearing of sacred ash and likewise the horizontal tripundra.

Verse 8 (devibhagavatam.11.13.8)

माहेश्वराणां लिङ्गार्थं विधत्ते वैदिकी श्रुतिः । भस्मनोद्धूलनं चैव तथा तिर्यक् त्रिपुण्ड्रकम् ॥

māheśvarāṇāṁ liṅgārthaṁ vidhatte vaidikī śrutiḥ bhasmanoddhūlanaṁ caiva tathā tiryak tripuṇḍrakam

As the very mark of Shiva's devotees, the Vedic scripture ordains the smearing of sacred ash and likewise the horizontal tripundra.

Verse 9 (devibhagavatam.11.13.9)

विज्ञानार्थं च सर्वेषां विधत्ते वैदिकी श्रुतिः । शिवेन विष्णुना चैव ब्रह्मणा वज्रिणा तथा ॥

vijñānārthaṁ ca sarveṣāṁ vidhatte vaidikī śrutiḥ śivena viṣṇunā caiva brahmaṇā vajriṇā tathā

And for the sake of true knowledge for all, the Vedic scripture ordains it — this ash was worn by Shiva, by Vishnu, by Brahma, and likewise by thunderbolt-wielding Indra,

Verse 10 (devibhagavatam.11.13.10)

हिरण्यगर्भेण तदवतारैर्वरुणादिभिः । देवताभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मकम् ॥

hiraṇyagarbheṇa tadavatārairvaruṇādibhiḥ devatābhirdhṛtaṁ bhasma tripuṇḍroddhūlanātmakam

by Hiranyagarbha, by His incarnations, and by Varuna and the other gods — thus the sacred ash, in the form of the tripundra smearing, has been worn by all the deities.

Verse 11 (devibhagavatam.11.13.11)

उमादेव्या च लक्ष्या च वाचा चान्याभिरास्तिकैः । सर्वस्त्रीभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥

umādevyā ca lakṣyā ca vācā cānyābhirāstikaiḥ sarvastrībhirdhṛtaṁ bhasma tripuṇḍroddhūlanātmanā

By Goddess Uma, by Lakshmi, by Vach (Sarasvati), and by other faithful women — by all these women has the sacred ash been worn in the form of the tripundra smearing.

Verse 12 (devibhagavatam.11.13.12)

यक्षराक्षसगन्धर्वसिद्धविद्याधरादिभिः । मुनिभिश्च धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥

yakṣarākṣasagandharvasiddhavidyādharādibhiḥ munibhiśca dhṛtaṁ bhasma tripuṇḍroddhūlanātmanā

By yakshas, rakshasas, gandharvas, siddhas, vidyadharas and others, and by sages too, the sacred ash has been worn in the form of the tripundra smearing.

Verse 13 (devibhagavatam.11.13.13)

ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रेरपि च सङ्करैः । अपभ्रंशैर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥

brāhmaṇaiḥ kṣatriyairvaiśyaiḥ śūdrerapi ca saṅkaraiḥ apabhraṁśairdhṛtaṁ bhasma tripuṇḍroddhūlanātmanā

By brahmins, kshatriyas, vaishyas, and even by shudras and those of mixed and degraded lineage, the sacred ash has been worn in the form of the tripundra smearing.

Verse 14 (devibhagavatam.11.13.14)

उद्धूलनं त्रिपुण्ड्रं च यैः समाचरितं मुदा । त एव शिष्टा विद्वांसो नेतरे मुनिपुङ्गव ॥

uddhūlanaṁ tripuṇḍraṁ ca yaiḥ samācaritaṁ mudā ta eva śiṣṭā vidvāṁso netare munipuṅgava

O bull among sages, those alone who joyfully practice this smearing and the tripundra are the truly cultured and learned — none other.

Verse 15 (devibhagavatam.11.13.15)

शिवलिङ्गं मणिः सख्यं मन्त्रः पञ्चाक्षरस्तथा । विभूतिरौषधं पुंसां मुक्तिस्त्रीवश्यकर्मणि ॥

śivaliṅgaṁ maṇiḥ sakhyaṁ mantraḥ pañcākṣarastathā vibhūtirauṣadhaṁ puṁsāṁ muktistrīvaśyakarmaṇi

The Shiva-linga, a jewel, friendship, and the five-syllabled mantra, and likewise the sacred ash — these are for men a medicine granting both liberation and the power of winning devoted affection.

Verse 16 (devibhagavatam.11.13.16)

भुनक्ति यत्र भस्माङ्गो मूर्खो वा पण्डितोऽपि वा । तत्र भुङ्क्ते महादेवः सपत्नीको वृषध्वजः ॥

bhunakti yatra bhasmāṅgo mūrkho vā paṇḍito'pi vā tatra bhuṅkte mahādevaḥ sapatnīko vṛṣadhvajaḥ

Wherever one whose body is smeared with ash eats — whether he be a fool or a learned man — there Mahadeva, the bull-bannered, together with his consort, partakes as well.

Verse 17 (devibhagavatam.11.13.17)

भस्मसञ्छन्नसर्वाङ्गमनुगच्छति यः पुमान् । सर्वपातकयुक्तोऽपि पूजितो मानवोऽचिरात् ॥

bhasmasañchannasarvāṅgamanugacchati yaḥ pumān sarvapātakayukto'pi pūjito mānavo'cirāt

The man who follows, with respect, one whose entire body is covered in ash — even though burdened with every sin — soon becomes worthy of worship.

Verse 18 (devibhagavatam.11.13.18)

भस्मसञ्छन्नसर्वाङ्गं यः स्तौति श्रद्धया सह । सर्वपातकयुक्तोऽपि पूज्यते मानवोऽचिरात् ॥

bhasmasañchannasarvāṅgaṁ yaḥ stauti śraddhayā saha sarvapātakayukto'pi pūjyate mānavo'cirāt

He who praises, with faith, one whose entire body is covered in ash — even though burdened with every sin — soon becomes worthy of worship.

Verse 19 (devibhagavatam.11.13.19)

त्रिपुण्ड्रधारिणे भिक्षाप्रदानेन हि केवलम् । तेनाधीतं श्रुतं तेन तेन सर्वमनुष्ठितम् ॥

tripuṇḍradhāriṇe bhikṣāpradānena hi kevalam tenādhītaṁ śrutaṁ tena tena sarvamanuṣṭhitam

By the mere act of giving alms to one who wears the tripundra, a person has, by that act alone, as it were studied the Vedas, heard the scriptures, and performed every rite.

Verse 20 (devibhagavatam.11.13.20)

येन विप्रेण शिरसि त्रिपुण्ड्रं भस्मना कृतम् । कीकटेष्वपि देशेषु यत्र भूतिविभूषणः ॥

yena vipreṇa śirasi tripuṇḍraṁ bhasmanā kṛtam kīkaṭeṣvapi deśeṣu yatra bhūtivibhūṣaṇaḥ

That brahmin who has marked the tripundra of ash upon his head — even in barren lands like Kikata — wherever a man adorned with sacred ash may be,

Verse 21 (devibhagavatam.11.13.21)

मानवस्तु वसेन्नित्यं काशीक्षेत्रसमं हि तत् । दुःशीलः शीलयुक्तो वा योगयुक्तोऽप्यलक्षणः ॥

mānavastu vasennityaṁ kāśīkṣetrasamaṁ hi tat duḥśīlaḥ śīlayukto vā yogayukto'pyalakṣaṇaḥ

if such a man dwells there continually, that place becomes equal to the sacred field of Kashi — whether he be of bad character or of good character, whether accomplished in yoga or without auspicious marks,

Verse 22 (devibhagavatam.11.13.22)

भूतिशासनयुक्तो वा स पूज्यो मम पुत्रवत् । छद्मनापि चरेद्यो हि भूतिशासनमैश्वरम् ॥

bhūtiśāsanayukto vā sa pūjyo mama putravat chadmanāpi caredyo hi bhūtiśāsanamaiśvaram

one devoted to the discipline of sacred ash is to be worshipped by Me as My own son. Even one who observes the divine discipline of vibhuti merely as a pretense,

Verse 23 (devibhagavatam.11.13.23)

सोऽपि यां गतिमाप्नोति न तां यज्ञशतैरपि । सम्पर्काल्लीलया वापि भयाद्वा धारयेत्तु यः ॥

so'pi yāṁ gatimāpnoti na tāṁ yajñaśatairapi samparkāllīlayā vāpi bhayādvā dhārayettu yaḥ

even he attains a state that cannot be attained even by a hundred sacrifices. And whoever wears it — whether through mere contact, in play, or out of fear —

Verse 24 (devibhagavatam.11.13.24)

विधियुक्तो विभूतिं तु स च पूज्यो यथा ह्यहम् । शिवस्य विष्णोर्देवानां ब्रह्मणस्तृप्तिकारणम् ॥

vidhiyukto vibhūtiṁ tu sa ca pūjyo yathā hyaham śivasya viṣṇordevānāṁ brahmaṇastṛptikāraṇam

and whoever wears the sacred ash in accordance with proper rule, he too is to be worshipped just as I myself am. It is the cause of the satisfaction of Shiva, of Vishnu, of the gods, and of Brahma,

Verse 25 (devibhagavatam.11.13.25)

पार्वत्याश्च महालक्ष्या भारत्यास्तृप्तिकारणम् । न दानेन न यज्ञेन न तपोभिः सुदुर्लभैः ॥

pārvatyāśca mahālakṣyā bhāratyāstṛptikāraṇam na dānena na yajñena na tapobhiḥ sudurlabhaiḥ

and the cause of the satisfaction of Parvati, of the great Lakshmi, and of Bharati (Sarasvati). Not by charity, not by sacrifice, nor even by penances however hard to accomplish —

Verse 26 (devibhagavatam.11.13.26)

न तीर्थयात्रया पुण्यं त्रिपुण्ड्रेण च लभ्यते । दानं यज्ञाश्च धर्माश्च तीर्थयात्राश्च नारद ॥

na tīrthayātrayā puṇyaṁ tripuṇḍreṇa ca labhyate dānaṁ yajñāśca dharmāśca tīrthayātrāśca nārada

nor by pilgrimage to sacred fords, is the merit obtained that is obtained through the tripundra. O Narada, charity, sacrifices, righteous conduct, and pilgrimages —

Verse 27 (devibhagavatam.11.13.27)

ध्यानं तपस्त्रिपुण्ड्रस्य कलां नार्हन्ति षोडशीम् । यथा राजा स्वचिह्नाङ्कं स्वजनं मन्यते सदा ॥

dhyānaṁ tapastripuṇḍrasya kalāṁ nārhanti ṣoḍaśīm yathā rājā svacihnāṅkaṁ svajanaṁ manyate sadā

meditation, and austerity — none of these equal even a sixteenth part of the merit of the tripundra. Just as a king always regards as his own the person marked with his own emblem,

Verse 28 (devibhagavatam.11.13.28)

तथा शिवस्त्रिपुण्ड्राङ्कं स्वकीयमिव मन्यते । द्विजातिर्वान्यजातिर्वा शुद्धचित्तेन भस्मना ॥

tathā śivastripuṇḍrāṅkaṁ svakīyamiva manyate dvijātirvānyajātirvā śuddhacittena bhasmanā

so too does Shiva regard the one marked with the tripundra as truly his own. Whether twice-born or of another caste, one who with a pure mind, using the sacred ash,

Verse 29 (devibhagavatam.11.13.29)

धारयेद्यस्त्रिपुण्ड्राङ्कं रुद्रस्तेन वशीकृतः । त्यक्तसर्वाश्रमाचारो लुप्तसर्वक्रियोऽपि सः ॥

dhārayedyastripuṇḍrāṅkaṁ rudrastena vaśīkṛtaḥ tyaktasarvāśramācāro luptasarvakriyo'pi saḥ

wears the mark of the tripundra — by him is Rudra brought under his sway. Even one who has abandoned all the observances proper to his stage of life and let all his rites lapse —

Verse 30 (devibhagavatam.11.13.30)

सकृत्तिर्यक्त्रिपुण्ड्राङ्कं धारयेत्सोऽपि मुच्यते । नास्य ज्ञानं परीक्षेत न कुलं न व्रतं तथा ॥

sakṛttiryaktripuṇḍrāṅkaṁ dhārayetso'pi mucyate nāsya jñānaṁ parīkṣeta na kulaṁ na vrataṁ tathā

if he wears the mark of the horizontal tripundra even once, he too is liberated. One should not examine his learning, nor his lineage, nor his vows before honoring him.

Verse 31 (devibhagavatam.11.13.31)

त्रिपुण्ड्राङ्कितभालेन पूज्य एव हि नारद । शिवमन्त्रात्परो मन्त्रो नास्ति तुल्यं शिवात्परम् ॥

tripuṇḍrāṅkitabhālena pūjya eva hi nārada śivamantrātparo mantro nāsti tulyaṁ śivātparam

O Narada, one whose forehead bears the mark of the tripundra is verily to be worshipped. There is no mantra higher than the Shiva-mantra, and nothing equal to or higher than Shiva.

Verse 32 (devibhagavatam.11.13.32)

शिवार्चनात्परं पुण्यं न हि तीर्थं च भस्मना । रुद्राग्नेर्यत्परं तीर्थं तद्भस्म परिकीर्तितम् ॥

śivārcanātparaṁ puṇyaṁ na hi tīrthaṁ ca bhasmanā rudrāgneryatparaṁ tīrthaṁ tadbhasma parikīrtitam

There is no merit higher than the worship of Shiva, nor any sacred ford higher than the sacred ash. That supreme ford which arose from Rudra's fire — that itself is proclaimed to be the ash.

Verse 33 (devibhagavatam.11.13.33)

ध्वंसनं सर्वदुःखानां सर्वपापविशोधनम् । अन्त्यजो वाधमो वापि मूर्खो वा पण्डितोऽपि वा ॥

dhvaṁsanaṁ sarvaduḥkhānāṁ sarvapāpaviśodhanam antyajo vādhamo vāpi mūrkho vā paṇḍito'pi vā

It is the destroyer of all sorrows and the purifier of all sins — whether one be an outcaste or of the lowest rank, whether a fool or a learned man,

Verse 34 (devibhagavatam.11.13.34)

यस्मिन्देशे वसेन्नित्यं भूतिशासनसंयुतः । तस्मिन्सदाशिवः सोमः सर्वभूतगणैर्वृतः । सर्वतीर्थेश्च संयुक्तः सान्निध्यं कुरुते सदा ॥

yasmindeśe vasennityaṁ bhūtiśāsanasaṁyutaḥ tasminsadāśivaḥ somaḥ sarvabhūtagaṇairvṛtaḥ sarvatīrtheśca saṁyuktaḥ sānnidhyaṁ kurute sadā

in whatever land one devoted to the discipline of sacred ash dwells continually, in that land Sadashiva, united with Uma, surrounded by all the hosts of beings and joined with all the sacred fords, ever grants his presence.

Verse 35 (devibhagavatam.11.13.35)

एतानि पञ्चशिवमन्त्रपवित्रितानि भस्मानि कामदहनाङ्गविभूषितानि । त्रैपुण्ड्रकाणि रचितानि ललाटपट्टे लुम्पन्ति दैवलिखितानि दुरक्षराणि ॥

etāni pañcaśivamantrapavitritāni bhasmāni kāmadahanāṅgavibhūṣitāni traipuṇḍrakāṇi racitāni lalāṭapaṭṭe lumpanti daivalikhitāni durakṣarāṇi

These ashes, sanctified by the five mantras of Shiva and adorning the very limbs of him who burned Kama — when fashioned into the triple mark upon the plate of the forehead, they erase the ill-written syllables that destiny has inscribed there.