The Glory of Wearing Vibhuti

Verse 1 (devibhagavatam.11.14.1)

श्रीनारायण उवाच । भस्मदिग्धशरीराय यो ददाति धनं मुदा । तस्य सर्वाणि पापानि विनश्यन्ति न संशयः ॥

śrīnārāyaṇa uvāca bhasmadigdhaśarīrāya yo dadāti dhanaṁ mudā tasya sarvāṇi pāpāni vinaśyanti na saṁśayaḥ

Shri Narayana said: He who joyfully gives wealth to one whose body is smeared with ash — all his sins are destroyed, without doubt.

Verse 2 (devibhagavatam.11.14.2)

श्रुतयः स्मृतयः सर्वाः पुराणान्यखिलान्यपि । वदन्ति भूतिमाहाम्यं तत्तस्माद्धारयेद्द्विजः ॥

śrutayaḥ smṛtayaḥ sarvāḥ purāṇānyakhilānyapi vadanti bhūtimāhāmyaṁ tattasmāddhārayeddvijaḥ

All the Shrutis, the Smritis, and all the Puranas as well declare the greatness of vibhuti; therefore a twice-born should wear it.

Verse 3 (devibhagavatam.11.14.3)

सितेन भस्मना कुर्यात्त्रिसन्ध्यं यस्त्रिपुण्ड्रकम् । सर्वपापविनिर्मुक्तः शिवलोके महीयते ॥

sitena bhasmanā kuryāttrisandhyaṁ yastripuṇḍrakam sarvapāpavinirmuktaḥ śivaloke mahīyate

He who applies the tripundra with white ash at the three daily junctures is freed from all sin and is glorified in Shiva's world.

Verse 4 (devibhagavatam.11.14.4)

योगी सर्वाङ्गकं स्तानमापादतलमस्तकम् । त्रिसन्ध्यमाचरेन्नित्यमाशु योगमवाप्नुयात् ॥

yogī sarvāṅgakaṁ stānamāpādatalamastakam trisandhyamācarennityamāśu yogamavāpnuyāt

A yogi who daily performs, at the three junctures, the full-body application of ash from the soles of the feet to the crown of the head, swiftly attains yoga.

Verse 5 (devibhagavatam.11.14.5)

भस्मस्नानेन पुरुषः कुलस्योद्धारको भवेत् । भस्मस्नानं जलस्नानादसङ्ख्येयगुणान्वितम् ॥

bhasmasnānena puruṣaḥ kulasyoddhārako bhavet bhasmasnānaṁ jalasnānādasaṅkhyeyaguṇānvitam

Through the ash-bath a man becomes the redeemer of his lineage; the ash-bath is endowed with countless times the merit of a water-bath.

Verse 6 (devibhagavatam.11.14.6)

सर्वतीर्थेषु यत्पुण्यं सर्वतीर्थेषु यत्फलम् । तत्फलं लभते सर्वं भस्मस्नानान्न संशयः ॥

sarvatīrtheṣu yatpuṇyaṁ sarvatīrtheṣu yatphalam tatphalaṁ labhate sarvaṁ bhasmasnānānna saṁśayaḥ

Whatever merit exists in all the sacred fords, whatever fruit exists in all the sacred fords — all of it is obtained through the ash-bath, without doubt.

Verse 7 (devibhagavatam.11.14.7)

महापातकयुक्तो वा युक्तो वाप्युपपातकैः । भस्मस्नानेन तत्सर्वं दहत्यग्निरिवेन्धनम् ॥

mahāpātakayukto vā yukto vāpyupapātakaiḥ bhasmasnānena tatsarvaṁ dahatyagnirivendhanam

Whether burdened with great sins or with minor sins, the ash-bath burns all of it away, just as fire burns fuel.

Verse 8 (devibhagavatam.11.14.8)

भस्मस्नानात्परं स्नानं पवित्रं नैव विद्यते । एवमुक्तं शिवेनादौ तदा स्नातः स्वयं शिवः ॥

bhasmasnānātparaṁ snānaṁ pavitraṁ naiva vidyate evamuktaṁ śivenādau tadā snātaḥ svayaṁ śivaḥ

There exists no purer bath than the ash-bath. This was declared by Shiva himself at the beginning, when he himself first bathed in ash.

Verse 9 (devibhagavatam.11.14.9)

तदाप्रभृति ब्रह्माद्या मुनयश्च शिवार्थिनः । सर्वकर्मसु यत्नेन भस्मस्नानं प्रचक्रिरे ॥

tadāprabhṛti brahmādyā munayaśca śivārthinaḥ sarvakarmasu yatnena bhasmasnānaṁ pracakrire

From that time onward, Brahma and the other gods, and sages who sought Shiva, diligently performed the ash-bath before all their rites.

Verse 10 (devibhagavatam.11.14.10)

तस्मादेतच्छिरःस्नानमाग्नेयं यः समाचरेत् । अनेनैव शरीरेण स हि रुद्रो न संशयः ॥

tasmādetacchiraḥsnānamāgneyaṁ yaḥ samācaret anenaiva śarīreṇa sa hi rudro na saṁśayaḥ

Therefore, whoever performs this fiery bath beginning from the head — with this very body he becomes Rudra himself, without doubt.

Verse 11 (devibhagavatam.11.14.11)

ये भस्मधारिणं दृष्ट्वा परितृप्ता भवन्ति ते । देवासुरमुनीन्द्रैश्च पूज्या नित्यं न संशयः ॥

ye bhasmadhāriṇaṁ dṛṣṭvā paritṛptā bhavanti te devāsuramunīndraiśca pūjyā nityaṁ na saṁśayaḥ

Those who become fully satisfied on seeing one who wears sacred ash are ever worthy of worship by gods, demons, and great sages, without doubt.

Verse 12 (devibhagavatam.11.14.12)

भस्मसञ्छन्नसर्वाङ्गं दृष्ट्वोत्तिष्ठति यः पुमान् । तं दृष्ट्वा देवराजोऽपि दण्डवत्प्रणमिष्यति ॥

bhasmasañchannasarvāṅgaṁ dṛṣṭvottiṣṭhati yaḥ pumān taṁ dṛṣṭvā devarājo'pi daṇḍavatpraṇamiṣyati

The man who rises in respect on seeing one whose entire body is covered in ash — seeing him, even the king of the gods will prostrate himself like a rod before him.

Verse 13 (devibhagavatam.11.14.13)

अभक्ष्यभक्षणं येषां भस्मधारणपूर्वकम् । तेषां तद्भक्ष्यमेव स्यान्मुने नात्र विचारणा ॥

abhakṣyabhakṣaṇaṁ yeṣāṁ bhasmadhāraṇapūrvakam teṣāṁ tadbhakṣyameva syānmune nātra vicāraṇā

O sage, for those who eat even forbidden food after first applying sacred ash, that food becomes fit to eat — there is no question about this.

Verse 14 (devibhagavatam.11.14.14)

यः स्नाति भस्मना नित्यं जले स्नात्वा ततः परम् । ब्रह्मचारी गृहस्थो वा वानप्रस्थोऽऽथवादरात् ॥

yaḥ snāti bhasmanā nityaṁ jale snātvā tataḥ param brahmacārī gṛhastho vā vānaprastho''thavādarāt

Whoever daily bathes in ash after first bathing in water — whether a celibate student, a householder, or a forest-dweller, doing so with reverence,

Verse 15 (devibhagavatam.11.14.15)

सर्वपापविनिर्मुक्तः स याति परमां गतिम् । आग्नेयं भस्मना स्नानं यतीनां च विशिष्यते ॥

sarvapāpavinirmuktaḥ sa yāti paramāṁ gatim āgneyaṁ bhasmanā snānaṁ yatīnāṁ ca viśiṣyate

is freed from all sin and attains the supreme goal. The fiery bath with ash is especially prescribed for ascetics.

Verse 16 (devibhagavatam.11.14.16)

आर्द्रस्नानाद्वरं भस्मस्नानमार्द्रवधो ध्रुवः । आर्द्रं तु प्रकृतिं विद्यात्प्रकृतिं बन्धनं विदुः ॥

ārdrasnānādvaraṁ bhasmasnānamārdravadho dhruvaḥ ārdraṁ tu prakṛtiṁ vidyātprakṛtiṁ bandhanaṁ viduḥ

The ash-bath is better than a wet, water-bath, for in a wet bath the killing of living beings is certain. Know that wetness belongs to Prakriti, and the wise know Prakriti to be bondage.

Verse 17 (devibhagavatam.11.14.17)

प्रकृतेस्तु प्रहाणाय भस्मना स्नानमिष्यते । भस्मना सदृशं ब्रह्यन्नास्ति लोकत्रयेष्वपि ॥

prakṛtestu prahāṇāya bhasmanā snānamiṣyate bhasmanā sadṛśaṁ brahyannāsti lokatrayeṣvapi

For the removal of Prakriti's hold, the bath with ash is prescribed. O brahmin, there exists nothing equal to ash even in all three worlds.

Verse 18 (devibhagavatam.11.14.18)

रक्षार्थं मङ्गलार्थं च पवित्रार्थं पुरा सुरैः । भस्म दृष्ट्वा मुने पूर्वं दत्तं देव्यै प्रियेण तु ॥

rakṣārthaṁ maṅgalārthaṁ ca pavitrārthaṁ purā suraiḥ bhasma dṛṣṭvā mune pūrvaṁ dattaṁ devyai priyeṇa tu

O sage, of old, for protection, for auspiciousness, and for purity, the gods, having beheld the ash, first lovingly offered it to the Goddess.

Verse 19 (devibhagavatam.11.14.19)

तस्मादेतच्छिरःस्नानमाग्नेयं यः समाचरेत् । भवपाशैर्विनिर्मुक्तः शिवलोके महीयते ॥

tasmādetacchiraḥsnānamāgneyaṁ yaḥ samācaret bhavapāśairvinirmuktaḥ śivaloke mahīyate

Therefore, whoever performs this fiery bath beginning from the head is freed from the bonds of worldly existence and is glorified in Shiva's world.

Verse 20 (devibhagavatam.11.14.20)

ज्वररक्षःपिशाचाश्च पूतनाकुष्ठगुल्मकाः । भगन्दराणि सर्वाणि चाशीतिर्वातरोगकाः ॥

jvararakṣaḥpiśācāśca pūtanākuṣṭhagulmakāḥ bhagandarāṇi sarvāṇi cāśītirvātarogakāḥ

Fevers, demons and evil spirits, Putana-afflictions, leprosy, tumors, all fistulas, and the eighty wind-disorders,

Verse 21 (devibhagavatam.11.14.21)

चतुःषष्टिः पित्तरोगाः श्लेष्मा सप्तत्रिपञ्चकाः । व्याघ्रचौरभयं चैवाप्यन्ये दुष्टग्रहा अपि ॥

catuḥṣaṣṭiḥ pittarogāḥ śleṣmā saptatripañcakāḥ vyāghracaurabhayaṁ caivāpyanye duṣṭagrahā api

the sixty-four bile-disorders, the twenty-one phlegm-disorders, fear of tigers and thieves, and other malevolent planetary afflictions as well —

Verse 22 (devibhagavatam.11.14.22)

भस्मस्नानेन नश्यन्ति सिंहेनैव यथा गजाः । शुद्धशीतजलेनैव भस्मना च त्रिपुण्ड्रकम् ॥

bhasmasnānena naśyanti siṁhenaiva yathā gajāḥ śuddhaśītajalenaiva bhasmanā ca tripuṇḍrakam

all these are destroyed by the ash-bath, just as elephants are destroyed by a lion. With pure, cool water and with ash, the tripundra —

Verse 23 (devibhagavatam.11.14.23)

यो धारयेत्परं ब्रह्म स प्राप्नोति न संशयः । (भस्मना च त्रिपुण्ड्रं च यः कोऽपि धारयेत्परम् । स ब्रह्मलोकमाप्नोति मुक्तपापो न संशयः ॥) यथाविधि ललाटे वै वह्निवीर्यप्रधारणात् ॥

yo dhārayetparaṁ brahma sa prāpnoti na saṁśayaḥ (bhasmanā ca tripuṇḍraṁ ca yaḥ ko'pi dhārayetparam sa brahmalokamāpnoti muktapāpo na saṁśayaḥ ) yathāvidhi lalāṭe vai vahnivīryapradhāraṇāt

whoever wears it attains the Supreme Brahman, without doubt. (And likewise, whoever wears the ash and the tripundra attains the world of Brahma, freed from sin, without doubt.) Through the proper application, according to rule, of the potency of fire upon the forehead,

Verse 24 (devibhagavatam.11.14.24)

नाशयेल्लिखितां यामीं ललाटस्थां लिपिं ध्रुवम् । कण्ठोपरिकृतं पापं नाशयेत्तत्प्रधारणात् ॥

nāśayellikhitāṁ yāmīṁ lalāṭasthāṁ lipiṁ dhruvam kaṇṭhoparikṛtaṁ pāpaṁ nāśayettatpradhāraṇāt

one certainly destroys the record of Yama inscribed upon the forehead. By wearing it above the throat, one destroys the sin committed by indulgences of the throat,

Verse 25 (devibhagavatam.11.14.25)

कण्ठे च धारणात्कण्ठभोगादिकृतपातकम् । बाह्वोर्बाहुकृतं पापं वक्षसा मनसा कृतम् ॥

kaṇṭhe ca dhāraṇātkaṇṭhabhogādikṛtapātakam bāhvorbāhukṛtaṁ pāpaṁ vakṣasā manasā kṛtam

and by wearing it on the throat, the sin arising from enjoyments of the throat; by wearing it on the two arms, the sin committed by the arms, and on the chest, the sin committed by the mind;

Verse 26 (devibhagavatam.11.14.26)

नाभ्यां शिश्नकृतं पापं गुदे गुदकृतं हरेत् । पार्श्वयोर्धारणाद्ब्रह्मन् परस्त्र्यालिङ्गनादिकम् ॥

nābhyāṁ śiśnakṛtaṁ pāpaṁ gude gudakṛtaṁ haret pārśvayordhāraṇādbrahman parastryāliṅganādikam

by wearing it at the navel, one removes the sin committed by the organ of generation, and at the anus, the sin committed there; and, O brahmin, by wearing it on the two flanks, sins such as the embracing of another's wife —

Verse 27 (devibhagavatam.11.14.27)

तद्भस्मधारणं शस्तं सर्वत्रैव त्रिलिङ्गकम् । ब्रह्मविष्णुमहेशानां त्रय्यग्नीनां च धारणम् ॥

tadbhasmadhāraṇaṁ śastaṁ sarvatraiva triliṅgakam brahmaviṣṇumaheśānāṁ trayyagnīnāṁ ca dhāraṇam

that wearing of the triple ash-mark, everywhere praised, represents the wearing of the marks of Brahma, Vishnu, and Maheshvara, and of the three sacred fires,

Verse 28 (devibhagavatam.11.14.28)

गुणलोकत्रयाणां च धारणं तेन वै कृतम् । भस्मच्छन्नो द्विजो विद्वान्महापातकसम्भवैः ॥

guṇalokatrayāṇāṁ ca dhāraṇaṁ tena vai kṛtam bhasmacchanno dvijo vidvānmahāpātakasambhavaiḥ

and it constitutes as well the representation of the three gunas and the three worlds. The learned twice-born one who is covered in ash, from the faults born of great sins —

Verse 29 (devibhagavatam.11.14.29)

दोषैर्वियुज्यते सद्यो मुच्यते च न संशयः । भस्मनिष्ठस्य दह्यन्ते दोषा भस्माग्निसङ्गमात् ॥

doṣairviyujyate sadyo mucyate ca na saṁśayaḥ bhasmaniṣṭhasya dahyante doṣā bhasmāgnisaṅgamāt

is instantly separated, and is released, without doubt. For one devoted to ash, faults are burned away by contact with the fire of ash.

Verse 30 (devibhagavatam.11.14.30)

भस्मस्नानविशुद्धात्मा आत्मनिष्ठ इति स्मृतः । भस्मना दिग्धसर्वाङ्गो भस्मदीप्तत्रिपुण्ड्रकः ॥

bhasmasnānaviśuddhātmā ātmaniṣṭha iti smṛtaḥ bhasmanā digdhasarvāṅgo bhasmadīptatripuṇḍrakaḥ

He whose soul is purified by the ash-bath is called one established in the Self. He whose whole body is smeared with ash, whose tripundra shines with ash,

Verse 31 (devibhagavatam.11.14.31)

भस्मशायी च पुरुषो भस्मनिष्ठ इति स्मृतः । भूतप्रेतपिशाचाद्या रोगाश्चातीव दुःसहाः ॥

bhasmaśāyī ca puruṣo bhasmaniṣṭha iti smṛtaḥ bhūtapretapiśācādyā rogāścātīva duḥsahāḥ

and who lies upon ash — such a man is called one devoted to ash. Bhutas, pretas, pishachas and the like, and diseases exceedingly hard to bear —

Verse 32 (devibhagavatam.11.14.32)

भस्मनिष्ठस्य सान्निध्याद्विद्रवन्ति न संशयः । भासनाद्भसितं प्रोक्तं भस्म कल्मषभक्षणात् ॥

bhasmaniṣṭhasya sānnidhyādvidravanti na saṁśayaḥ bhāsanādbhasitaṁ proktaṁ bhasma kalmaṣabhakṣaṇāt

flee at once from the presence of one devoted to ash, without doubt. It is called 'bhasita' because of its shining, and 'bhasma' because it consumes sin.

Verse 33 (devibhagavatam.11.14.33)

भूतिर्भूतिकरी पुंसां रक्षा रक्षाकरी पुरा । त्रिपुण्ड्रधारिणं दृष्ट्वा भूतप्रेतपुरःसराः ॥

bhūtirbhūtikarī puṁsāṁ rakṣā rakṣākarī purā tripuṇḍradhāriṇaṁ dṛṣṭvā bhūtapretapuraḥsarāḥ

Vibhuti brings prosperity to men; it is a protection that has of old given protection. Bhutas, pretas, and their attendants, on seeing one who wears the tripundra,

Verse 34 (devibhagavatam.11.14.34)

भीताः प्रकम्पिताः शीघ्रं नश्यन्त्येव न संशयः । स्मरणादेव रुद्रस्य यथा पापं प्रणश्यति ॥

bhītāḥ prakampitāḥ śīghraṁ naśyantyeva na saṁśayaḥ smaraṇādeva rudrasya yathā pāpaṁ praṇaśyati

become afraid, trembling, and swiftly perish, without doubt — just as sin is destroyed by the mere remembrance of Rudra.

Verse 35 (devibhagavatam.11.14.35)

अप्यकार्यसहस्राणि कृत्वा यः स्नाति भस्मना । तत्सर्वं दहते भस्म यथाग्निस्तेजसा वनम् ॥

apyakāryasahasrāṇi kṛtvā yaḥ snāti bhasmanā tatsarvaṁ dahate bhasma yathāgnistejasā vanam

Even one who, after committing a thousand forbidden acts, bathes in ash — that ash burns away all of it, just as fire, by its energy, burns a forest.

Verse 36 (devibhagavatam.11.14.36)

कृत्वापि चातुलं पापं मृत्युकालेऽपि यो द्विजः । भस्मस्नायी भवेत्कश्चित्क्षिप्रं पापैः प्रमुच्यते ॥

kṛtvāpi cātulaṁ pāpaṁ mṛtyukāle'pi yo dvijaḥ bhasmasnāyī bhavetkaścitkṣipraṁ pāpaiḥ pramucyate

Even a twice-born who has committed incomparable sin, if he bathes in ash at the time of death, is swiftly released from his sins.

Verse 37 (devibhagavatam.11.14.37)

भस्मस्नानाद्धि शुद्धात्मा जितक्रोधो जितेन्द्रियः । मत्समीपं समागम्य न स भूयोऽभिवर्तते ॥

bhasmasnānāddhi śuddhātmā jitakrodho jitendriyaḥ matsamīpaṁ samāgamya na sa bhūyo'bhivartate

Through the ash-bath, the soul is purified, anger is conquered, and the senses are mastered; having reached My presence, he does not return again to worldly existence.

Verse 38 (devibhagavatam.11.14.38)

वनस्पतिगते सोमे भस्मोद्धूलितविग्रहः । अर्चितं शङ्करं दृष्ट्वा सर्वपापैः प्रमुच्यते ॥

vanaspatigate some bhasmoddhūlitavigrahaḥ arcitaṁ śaṅkaraṁ dṛṣṭvā sarvapāpaiḥ pramucyate

When the moon stands in conjunction with Vanaspati, one whose form is smeared with ash, on beholding the worshipped Shankara, is freed from all sins.

Verse 39 (devibhagavatam.11.14.39)

आयुष्कामोऽथवा विद्वान्भूतिकामोऽथवा नरः । नित्यं वै धारयेद्भस्म मोक्षकामी च वै द्विजः ॥

āyuṣkāmo'thavā vidvānbhūtikāmo'thavā naraḥ nityaṁ vai dhārayedbhasma mokṣakāmī ca vai dvijaḥ

Whether desiring long life, or a learned man desiring prosperity, or a man desiring liberation — a twice-born should constantly wear ash.

Verse 40 (devibhagavatam.11.14.40)

त्रिपुण्ड्रं परमं पुण्यं ब्रह्मविष्णुशिवात्मकम् । ये घोरा राक्षसाः प्रेता ये चान्ये क्षुद्रजन्तवः ॥

tripuṇḍraṁ paramaṁ puṇyaṁ brahmaviṣṇuśivātmakam ye ghorā rākṣasāḥ pretā ye cānye kṣudrajantavaḥ

The tripundra is the supreme merit, embodying Brahma, Vishnu, and Shiva. Whatever terrible rakshasas, pretas, and other lowly creatures there be,

Verse 41 (devibhagavatam.11.14.41)

त्रिपुण्ड्रधारणं दृष्ट्वा पलायन्ते न संशयः । कृत्वा शौचादिकं कर्म स्नात्वा तु विमले जले ॥

tripuṇḍradhāraṇaṁ dṛṣṭvā palāyante na saṁśayaḥ kṛtvā śaucādikaṁ karma snātvā tu vimale jale

on seeing the wearing of the tripundra, they flee, without doubt. Having performed the rites of purification and bathed in clean water,

Verse 42 (devibhagavatam.11.14.42)

भस्मनोद्धूलनं कार्यमापादतलमस्तकम् । केवलं वारुणं स्नानं देहे बाह्यमलापहम् ॥

bhasmanoddhūlanaṁ kāryamāpādatalamastakam kevalaṁ vāruṇaṁ snānaṁ dehe bāhyamalāpaham

one should apply ash over the whole body, from the soles of the feet to the crown of the head. A mere water-bath removes only the outer impurity of the body;

Verse 43 (devibhagavatam.11.14.43)

विभूतिस्तानमनघं बाह्यान्तरमलापहम् । त्यक्त्वापि वारुणं स्नानं तत्परः स्यान्न संशयः ॥

vibhūtistānamanaghaṁ bāhyāntaramalāpaham tyaktvāpi vāruṇaṁ snānaṁ tatparaḥ syānna saṁśayaḥ

the flawless bath of vibhuti removes impurity both outer and inner. Even if one forgoes the water-bath, one should be devoted to this ash-bath, without doubt.

Verse 44 (devibhagavatam.11.14.44)

कृतमप्यकृतं सत्यं भस्मस्नानं विना मुने । भस्मस्नानं श्रुतिप्रोक्तमाग्नेयं स्नानमुच्यते ॥

kṛtamapyakṛtaṁ satyaṁ bhasmasnānaṁ vinā mune bhasmasnānaṁ śrutiproktamāgneyaṁ snānamucyate

O sage, truly, even a rite that has been performed is as if unperformed without the ash-bath. The ash-bath is declared in the Shrutis and is called the fiery bath.

Verse 45 (devibhagavatam.11.14.45)

अन्तर्बहिश्च संशुद्धं शिवपूजाफलं लभेत् । यद्बाह्यमलमात्रस्य नाशकं स्तानमस्ति तत् ॥

antarbahiśca saṁśuddhaṁ śivapūjāphalaṁ labhet yadbāhyamalamātrasya nāśakaṁ stānamasti tat

One who is purified both within and without obtains the fruit of the worship of Shiva. That bath which is only a destroyer of external impurity —

Verse 46 (devibhagavatam.11.14.46)

तन्नाशयति तीव्रेण प्राणिबाह्यान्तरं मलम् । कृत्वापि कोटिशो नित्यं वारुणं स्नानमादरात् ॥

tannāśayati tīvreṇa prāṇibāhyāntaraṁ malam kṛtvāpi koṭiśo nityaṁ vāruṇaṁ snānamādarāt

the ash-bath, by its intense power, destroys the impurity of living beings both outer and inner. Even if one performs the water-bath reverently, a million times daily,

Verse 47 (devibhagavatam.11.14.47)

न भवत्येव पूतात्मा भस्मस्नानं विना मुने । यद्भस्मस्नानमाहाम्यं तद्वेदो वेद तत्त्वतः ॥

na bhavatyeva pūtātmā bhasmasnānaṁ vinā mune yadbhasmasnānamāhāmyaṁ tadvedo veda tattvataḥ

still, O sage, one does not become purified in soul without the ash-bath. That greatness of the ash-bath, the Veda alone truly knows,

Verse 48 (devibhagavatam.11.14.48)

यद्वा वेद महादेवः सर्वदेवशिखामणिः । भस्मस्नानमकृत्वैव यः कुर्यात्कर्म वैदिकम् ॥

yadvā veda mahādevaḥ sarvadevaśikhāmaṇiḥ bhasmasnānamakṛtvaiva yaḥ kuryātkarma vaidikam

or Mahadeva, the crest-jewel of all the gods, knows it. Whoever performs a Vedic rite without first performing the ash-bath —

Verse 49 (devibhagavatam.11.14.49)

स तत्कर्मकलार्धार्धमपि नाप्नोति वस्तुतः । यः करिष्यति यत्नेन भस्मस्नानं यथाविधि ॥

sa tatkarmakalārdhārdhamapi nāpnoti vastutaḥ yaḥ kariṣyati yatnena bhasmasnānaṁ yathāvidhi

he, in truth, does not obtain even a half of a half part of the fruit of that rite. He who diligently performs the ash-bath according to rule —

Verse 50 (devibhagavatam.11.14.50)

स एवैकः सर्वकर्मस्वधिकारी श्रुतिश्रुतः । पावनं पावनानां च भस्मस्नानं श्रुतिश्रुतम् ॥

sa evaikaḥ sarvakarmasvadhikārī śrutiśrutaḥ pāvanaṁ pāvanānāṁ ca bhasmasnānaṁ śrutiśrutam

he alone, as declared by the Shruti, is qualified for all rites. The ash-bath, declared in the Shruti, is the purifier of purifiers.

Verse 51 (devibhagavatam.11.14.51)

न करिष्यति यो मोहात्स महापातकी भवेत् । अनन्तैर्वारुणैः स्नानैर्यत्पुण्यं प्राप्यते द्विजैः ॥

na kariṣyati yo mohātsa mahāpātakī bhavet anantairvāruṇaiḥ snānairyatpuṇyaṁ prāpyate dvijaiḥ

He who, out of delusion, does not perform it, becomes a great sinner. Whatever merit is obtained by twice-born ones through countless water-baths —

Verse 52 (devibhagavatam.11.14.52)

ततोऽनन्तगुणं पुण्यं भस्मस्नानादवाप्यते । कालत्रयेऽपि कर्तव्यं भस्मस्नानं प्रयत्नतः ॥

tato'nantaguṇaṁ puṇyaṁ bhasmasnānādavāpyate kālatraye'pi kartavyaṁ bhasmasnānaṁ prayatnataḥ

infinitely greater merit than that is obtained through the ash-bath. The ash-bath should be diligently performed at all three times of day.

Verse 53 (devibhagavatam.11.14.53)

भस्मस्नानं स्मृतं श्रौतं तत्त्यागी पतितो भवेत् । मूत्राद्युत्सर्जनान्ते तु भस्मस्नानं प्रयत्नतः ॥

bhasmasnānaṁ smṛtaṁ śrautaṁ tattyāgī patito bhavet mūtrādyutsarjanānte tu bhasmasnānaṁ prayatnataḥ

The ash-bath is remembered as ordained by the Shruti; one who abandons it becomes fallen. After the passing of urine and the like, the ash-bath should diligently —

Verse 54 (devibhagavatam.11.14.54)

कर्तव्यमन्यथा पूता न भविष्यन्ति मानवाः । विधिवत्कृतशौचोऽपि भस्मस्नानं विना द्विजः ॥

kartavyamanyathā pūtā na bhaviṣyanti mānavāḥ vidhivatkṛtaśauco'pi bhasmasnānaṁ vinā dvijaḥ

be performed; otherwise men will not become pure. Even a twice-born who has duly performed the purificatory rites, without the ash-bath,

Verse 55 (devibhagavatam.11.14.55)

न भविष्यति पूतात्मा नाधिकार्यपि कर्मणि । अपानवायुनिर्याते जृम्भणे स्कन्दने क्षुते ॥

na bhaviṣyati pūtātmā nādhikāryapi karmaṇi apānavāyuniryāte jṛmbhaṇe skandane kṣute

will not become pure in soul, nor qualified even for ritual action. Upon the passing of the downward wind, upon yawning, upon sneezing with discharge, upon sneezing,

Verse 56 (devibhagavatam.11.14.56)

श्लेष्मोद्गारेऽपि कर्तव्यं भस्मस्नानं प्रयत्नतः । श्रीभस्मस्नानमाहात्म्यस्यैकदेशोऽत्र वर्णितः ॥

śleṣmodgāre'pi kartavyaṁ bhasmasnānaṁ prayatnataḥ śrībhasmasnānamāhātmyasyaikadeśo'tra varṇitaḥ

and even upon the expectoration of phlegm, the ash-bath should diligently be performed. Here has been described only one portion of the greatness of the sacred ash-bath.

Verse 57 (devibhagavatam.11.14.57)

पुनश्च सम्प्रवक्ष्यामि भस्मस्नानोत्थितं फलम् । सावधानेन मनसा श्रोतव्यं मुनिपुङ्गव ॥

punaśca sampravakṣyāmi bhasmasnānotthitaṁ phalam sāvadhānena manasā śrotavyaṁ munipuṅgava

And further I shall now declare the fruit arising from the ash-bath; O bull among sages, listen with an attentive mind.