The Method of Wearing Tripundra and Urdhvapundra

Verse 1 (devibhagavatam.11.15.1)

श्रीनारायण उवाच । अग्निरित्यादिभिर्मन्त्रैर्भस्म संशोध्य सादरम् । धारणीयं ललाटादौ त्रिपुण्ड्रं केवलं द्विजैः ॥

śrīnārāyaṇa uvāca agnirityādibhirmantrairbhasma saṁśodhya sādaram dhāraṇīyaṁ lalāṭādau tripuṇḍraṁ kevalaṁ dvijaiḥ

Shri Narayana said: Having reverently purified the ash with the mantras beginning 'agnir iti,' the tripundra should be worn upon the forehead and other places by the twice-born alone.

Verse 2 (devibhagavatam.11.15.2)

ब्रह्मक्षत्रियवैश्याश्च एते सर्वे द्विजाः स्मृताः । तस्माद्द्विजैः प्रयत्नेन त्रिपुण्ड्रं धार्यमन्वहम् ॥

brahmakṣatriyavaiśyāśca ete sarve dvijāḥ smṛtāḥ tasmāddvijaiḥ prayatnena tripuṇḍraṁ dhāryamanvaham

Brahmins, kshatriyas, and vaishyas — all these are remembered as 'twice-born'; therefore the tripundra should be diligently worn every day by the twice-born.

Verse 3 (devibhagavatam.11.15.3)

यस्योपनयनं ब्रह्मन् स एव द्विज उच्यते । तस्माच्छ्रौतं द्विजैः कार्यं त्रिपुण्ड्रस्य च धारणम् ॥

yasyopanayanaṁ brahman sa eva dvija ucyate tasmācchrautaṁ dvijaiḥ kāryaṁ tripuṇḍrasya ca dhāraṇam

O brahmin, he alone whose sacred-thread investiture has been performed is called twice-born; therefore the twice-born should perform, as enjoined by the Shruti, the wearing of the tripundra.

Verse 4 (devibhagavatam.11.15.4)

विभूतिधारणं त्यक्त्वा यः सत्कर्म समाचरेत् । तत्कृतं चाकृतप्रायं भवत्येव न संशयः ॥

vibhūtidhāraṇaṁ tyaktvā yaḥ satkarma samācaret tatkṛtaṁ cākṛtaprāyaṁ bhavatyeva na saṁśayaḥ

Whoever performs a virtuous rite while forgoing the wearing of sacred ash — that act becomes, in effect, as good as unperformed, without doubt.

Verse 5 (devibhagavatam.11.15.5)

न गायत्र्युपदेशोऽपि भस्मनो धारणं विना । ततो धृत्वैव भस्माङ्गे गायत्रीजपमाचरेत् ॥

na gāyatryupadeśo'pi bhasmano dhāraṇaṁ vinā tato dhṛtvaiva bhasmāṅge gāyatrījapamācaret

Even the initiation into the Gayatri mantra is invalid without the wearing of sacred ash; therefore, having first applied ash upon the body, one should undertake the repetition of the Gayatri.

Verse 6 (devibhagavatam.11.15.6)

गायत्रीं मूलमेवाहुर्ब्राह्मण्ये मुनिपुङ्गव । सा भस्मधारणाभावे न केनाप्युपदिश्यते ॥

gāyatrīṁ mūlamevāhurbrāhmaṇye munipuṅgava sā bhasmadhāraṇābhāve na kenāpyupadiśyate

O bull among sages, they call the Gayatri the very root of brahminhood; yet it is not to be imparted by anyone in the absence of the wearing of sacred ash.

Verse 7 (devibhagavatam.11.15.7)

न तावदधिकारोऽस्ति गायत्रीग्रहणे मुने । यावन्न भस्म भालादौ धृतमग्निसमुद्भवम् ॥

na tāvadadhikāro'sti gāyatrīgrahaṇe mune yāvanna bhasma bhālādau dhṛtamagnisamudbhavam

O sage, one has no eligibility whatsoever for receiving the Gayatri until fire-born ash has been worn upon the forehead and elsewhere.

Verse 8 (devibhagavatam.11.15.8)

भस्महीनललाटत्वं न ब्रह्मण्यानुमापकम् । एवमेव मया ब्रह्मन् हेतुरुक्तः सुपुण्यदः ॥

bhasmahīnalalāṭatvaṁ na brahmaṇyānumāpakam evameva mayā brahman heturuktaḥ supuṇyadaḥ

A forehead devoid of sacred ash is no proof of brahminhood. Thus, O brahmin, have I stated the reason that bestows great merit.

Verse 9 (devibhagavatam.11.15.9)

मन्त्रपूतं सितं भस्म ललाटे परिवर्तते । स एव ब्राह्मणो विद्वान्सत्यं सत्यं मयोच्यते ॥

mantrapūtaṁ sitaṁ bhasma lalāṭe parivartate sa eva brāhmaṇo vidvānsatyaṁ satyaṁ mayocyate

He upon whose forehead white ash, purified by mantra, is applied — he alone is the learned brahmin; this I declare to be true, truly true.

Verse 10 (devibhagavatam.11.15.10)

यस्यास्ति सहजा प्रीतिर्मणिवद्भस्मसङ्ग्रहे । स एव ब्राह्मणो ब्रह्मन् सत्यं सत्यं मयोच्यते ॥

yasyāsti sahajā prītirmaṇivadbhasmasaṅgrahe sa eva brāhmaṇo brahman satyaṁ satyaṁ mayocyate

O brahmin, he who has an innate love for the gathering of sacred ash, as one loves a jewel — he alone is the true brahmin; this I declare to be true, truly true.

Verse 11 (devibhagavatam.11.15.11)

न यस्य सहजा प्रीतिर्मणिवद्भस्मसङ्ग्रहे । स चाण्डाल इति ज्ञेयो जन्मजन्मान्तरे ध्रुवम् ॥

na yasya sahajā prītirmaṇivadbhasmasaṅgrahe sa cāṇḍāla iti jñeyo janmajanmāntare dhruvam

He who has no such innate love for the gathering of sacred ash, as one loves a jewel, is to be known as a chandala, certainly, birth after birth.

Verse 12 (devibhagavatam.11.15.12)

न यस्य सहजा प्रीतिस्त्रिपुण्ड्रोद्धूलनादिषु । स चाण्डाल इति ज्ञेयः सत्यं सत्यं मयोच्यते ॥

na yasya sahajā prītistripuṇḍroddhūlanādiṣu sa cāṇḍāla iti jñeyaḥ satyaṁ satyaṁ mayocyate

He who has no innate love for the smearing of the tripundra and the like is to be known as a chandala; this I declare to be true, truly true.

Verse 13 (devibhagavatam.11.15.13)

ये भस्मधारणं त्यक्त्वा भुञ्जन्ते च फलादिकम् । ते सर्वे नरकं घोरं प्राप्नुवन्ति न संशयः ॥

ye bhasmadhāraṇaṁ tyaktvā bhuñjante ca phalādikam te sarve narakaṁ ghoraṁ prāpnuvanti na saṁśayaḥ

Those who partake of fruit and other food while forgoing the wearing of sacred ash — all of them attain a terrible hell, without doubt.

Verse 14 (devibhagavatam.11.15.14)

(विभूतिधारणं त्यक्त्वा यः शिवं पूजयिष्यति । स दुर्भगः शिवद्वेष्टा स द्वेषो नरकप्रदः । सर्वकर्मबहिर्भूतो भस्मधारणवर्जितः ॥) विभूतिधारणं त्यक्त्वा कुर्वन् हेमतुलामपि । न तत्फलमवाप्नोति पतितो हि भवेद्धि सः ॥

(vibhūtidhāraṇaṁ tyaktvā yaḥ śivaṁ pūjayiṣyati sa durbhagaḥ śivadveṣṭā sa dveṣo narakapradaḥ sarvakarmabahirbhūto bhasmadhāraṇavarjitaḥ ) vibhūtidhāraṇaṁ tyaktvā kurvan hematulāmapi na tatphalamavāpnoti patito hi bhaveddhi saḥ

(Whoever will worship Shiva while forgoing the wearing of vibhuti is unfortunate, a hater of Shiva; that very hatred leads to hell. Excluded from all sanctioned acts is he who forgoes the wearing of ash.) Even performing the gift of one's weight in gold while forgoing the wearing of vibhuti, one does not obtain its fruit — indeed, such a person becomes fallen.

Verse 15 (devibhagavatam.11.15.15)

यथोपवीतरहितैः सन्ध्या न क्रियते द्विजैः । तथा सन्ध्या न कर्तव्या विभूतिरहितैरपि ॥

yathopavītarahitaiḥ sandhyā na kriyate dvijaiḥ tathā sandhyā na kartavyā vibhūtirahitairapi

Just as the twice-born who lack the sacred thread do not perform the sandhya rite, so too the sandhya should not be performed by those who lack sacred ash.

Verse 16 (devibhagavatam.11.15.16)

गतोपवीतैः सन्ध्यायां कार्यः प्रतिनिधिः क्वचित् । जपादिकं तु सावित्र्यास्तथैवोपोषणादिकम् ॥

gatopavītaiḥ sandhyāyāṁ kāryaḥ pratinidhiḥ kvacit japādikaṁ tu sāvitryāstathaivopoṣaṇādikam

For those whose sacred thread is lost, a substitute may sometimes be arranged for the sandhya rite, and likewise for the repetition of the Savitri mantra and for fasting and the like.

Verse 17 (devibhagavatam.11.15.17)

विभूतिधारणे त्वन्यो नास्ति प्रतिनिधिः क्वचित् । विभूतिधारणं त्यक्त्वा यदि सन्ध्यां करोति यः ॥

vibhūtidhāraṇe tvanyo nāsti pratinidhiḥ kvacit vibhūtidhāraṇaṁ tyaktvā yadi sandhyāṁ karoti yaḥ

But for the wearing of vibhuti there is no substitute whatsoever. If one performs the sandhya rite while forgoing the wearing of vibhuti,

Verse 18 (devibhagavatam.11.15.18)

प्रत्यवैत्येव येनासौ नाधिकारी तदा द्विजः । यथा श्रुत्वान्त्यजो वेदान्प्रत्यवैति तथा द्विजः ॥

pratyavaityeva yenāsau nādhikārī tadā dvijaḥ yathā śrutvāntyajo vedānpratyavaiti tathā dvijaḥ

he thereby falls into transgression, for he is then a twice-born without eligibility — just as an outcaste who hears the Vedas falls into transgression, so too does such a twice-born.

Verse 19 (devibhagavatam.11.15.19)

प्रत्यवैति न सन्देहः सन्ध्याकृद्भस्मवर्जितः । सम्पादनीय यत्नेन श्रौतं भस्म सदा द्विजैः ॥

pratyavaiti na sandehaḥ sandhyākṛdbhasmavarjitaḥ sampādanīya yatnena śrautaṁ bhasma sadā dvijaiḥ

Without doubt, one who performs the sandhya while devoid of ash falls into transgression. The twice-born should always diligently obtain ash sanctioned by the Shruti,

Verse 20 (devibhagavatam.11.15.20)

स्मार्तं वा तदभावे तु लौकिकं वा समाहितैः । यादृशं तादृशं वास्तु पवित्रं भस्म सन्ततम् ॥

smārtaṁ vā tadabhāve tu laukikaṁ vā samāhitaiḥ yādṛśaṁ tādṛśaṁ vāstu pavitraṁ bhasma santatam

or, in its absence, ash sanctioned by the Smriti, or, with a composed mind, even ordinary ash — whatever kind it may be, let pure ash be continually worn,

Verse 21 (devibhagavatam.11.15.21)

धारणीयं प्रयत्नेन द्विजैः सन्ध्यादिकर्मसु । न संविशन्ति पापानि भस्मनिष्ठे ततः सदा ॥

dhāraṇīyaṁ prayatnena dvijaiḥ sandhyādikarmasu na saṁviśanti pāpāni bhasmaniṣṭhe tataḥ sadā

diligently by the twice-born during the sandhya and other rites; sins therefore never enter one who is devoted to ash.

Verse 22 (devibhagavatam.11.15.22)

कर्तव्यमपि यत्नेन ब्राह्मणैर्भस्मधारणम् । मध्याङ्गुलित्रयेणैव स्वदक्षिणकरस्य तु ॥

kartavyamapi yatnena brāhmaṇairbhasmadhāraṇam madhyāṅgulitrayeṇaiva svadakṣiṇakarasya tu

The wearing of ash should be diligently performed by brahmins, using precisely the three middle fingers of one's own right hand.

Verse 23 (devibhagavatam.11.15.23)

षडङ्गुलायतं मानमपि चाधिकमानकम् । नेत्रयुग्मप्रमाणेन भाले दीप्तं त्रिपुण्ड्रकम् ॥

ṣaḍaṅgulāyataṁ mānamapi cādhikamānakam netrayugmapramāṇena bhāle dīptaṁ tripuṇḍrakam

Its measure should extend six finger-widths, or even more; on the forehead, the shining tripundra should be the measure of the width of the two eyes.

Verse 24 (devibhagavatam.11.15.24)

कदाचिद्भस्मना कुर्यात्स रुद्रो नात्र संशयः । अकारोऽनामिका प्रोक्त उकारो मध्यमाङ्गुलिः ॥

kadācidbhasmanā kuryātsa rudro nātra saṁśayaḥ akāro'nāmikā prokta ukāro madhyamāṅguliḥ

Whoever performs it with ash even occasionally becomes Rudra himself, without doubt. The letter 'A' is said to be the ring finger, the letter 'U' the middle finger,

Verse 25 (devibhagavatam.11.15.25)

मकारस्तर्जनी तस्मात् त्रिपुण्ड्रं त्रिगुणात्मकम् । त्रिपुण्ड्रं मध्यमातर्जन्यनामाभिरनुलोमतः ॥

makārastarjanī tasmāt tripuṇḍraṁ triguṇātmakam tripuṇḍraṁ madhyamātarjanyanāmābhiranulomataḥ

and the letter 'M' the index finger; hence the tripundra embodies the three gunas. The tripundra is applied in order using the middle finger, the index finger, and the ring finger.

Verse 26 (devibhagavatam.11.15.26)

अत्र ते कथयाम्येनमितिहासं पुरातनम् । कदाचिदथ दुर्वासाः पितृलोकं गतोऽभवत् ॥

atra te kathayāmyenamitihāsaṁ purātanam kadācidatha durvāsāḥ pitṛlokaṁ gato'bhavat

Here I shall relate to you an ancient legend concerning this: once, the sage Durvasa went to the World of the Ancestors.

Verse 27 (devibhagavatam.11.15.27)

भस्मसन्दिग्धसर्वाङ्गो रुद्राक्षाभरणान्वितः । शिव शङ्कर सर्वात्मञ्छ्रीमातर्जगदम्बिके ॥

bhasmasandigdhasarvāṅgo rudrākṣābharaṇānvitaḥ śiva śaṅkara sarvātmañchrīmātarjagadambike

His whole body smeared with ash and adorned with rudraksha ornaments, calling out: 'O Shiva! O Shankara, Soul of all! O revered Mother, Mother of the world!' —

Verse 28 (devibhagavatam.11.15.28)

नामानीति गृणन्नुच्चैस्तापसानां शिखामणिः । कव्यवाडादयस्ते तु प्रत्युत्थानाभिवादनैः ॥

nāmānīti gṛṇannuccaistāpasānāṁ śikhāmaṇiḥ kavyavāḍādayaste tu pratyutthānābhivādanaiḥ

loudly uttering such names, this crest-jewel among ascetics arrived. Kavyavat and the other ancestral deities greeted him by rising and bowing,

Verse 29 (devibhagavatam.11.15.29)

आसनाद्युपचारैश्च सम्मानं बहु चक्रिरे । नानाकथाभिरन्योन्यं सम्भाषाञ्चक्रिरे तदा ॥

āsanādyupacāraiśca sammānaṁ bahu cakrire nānākathābhiranyonyaṁ sambhāṣāñcakrire tadā

and honored him greatly with the offering of a seat and other courtesies. Then they conversed with one another on various topics.

Verse 30 (devibhagavatam.11.15.30)

तस्मिंस्तु समये कुम्भीपाकस्थानां तु पापिनाम् । घोरः समभवच्छब्दो हा हताः स्मेतिवादिनाम् ॥

tasmiṁstu samaye kumbhīpākasthānāṁ tu pāpinām ghoraḥ samabhavacchabdo hā hatāḥ smetivādinām

At that very time, from the sinners residing in the hell of Kumbhipaka, there arose a terrible sound, from those crying out, 'Alas, we are slain!'

Verse 31 (devibhagavatam.11.15.31)

मृताः स्मेति वदन्त्येके दग्धाः स्मेति परे जगुः । छिन्नाः स्मेति विभिन्नाः स्मेत्येवं रोदनकारिणः ॥

mṛtāḥ smeti vadantyeke dagdhāḥ smeti pare jaguḥ chinnāḥ smeti vibhinnāḥ smetyevaṁ rodanakāriṇaḥ

Some cried, 'We are dead!'; others, 'We are burnt!'; others, 'We are cut apart!'; others, 'We are torn asunder!' — thus they wept.

Verse 32 (devibhagavatam.11.15.32)

श्रुत्वा तं करुण शब्दं दुःखितो मुनिराड् हृदि । पप्रच्छ पितृनाथांस्तान्केषां शब्दोऽयमित्यपि ॥

śrutvā taṁ karuṇa śabdaṁ duḥkhito munirāḍ hṛdi papraccha pitṛnāthāṁstānkeṣāṁ śabdo'yamityapi

Hearing that pitiable sound, the great sage, grieved at heart, asked the lords of the ancestors, 'Whose cries are these?'

Verse 33 (devibhagavatam.11.15.33)

ते समूचुर्मुनेऽत्रैव पुरी संयमनी परा । वर्तते यमराडत्र पापिनां भोगदायकः ॥

te samūcurmune'traiva purī saṁyamanī parā vartate yamarāḍatra pāpināṁ bhogadāyakaḥ

They replied, 'O sage, here indeed lies the supreme city of Samyamani; here dwells King Yama, the dispenser of retribution to sinners,

Verse 34 (devibhagavatam.11.15.34)

नानादूतैः कालरूपैः कृष्णवर्णेर्भयङ्करैः । सहितोऽत्रैव तत्पुर्यां नायको विद्यतेऽनघ ॥

nānādūtaiḥ kālarūpaiḥ kṛṣṇavarṇerbhayaṅkaraiḥ sahito'traiva tatpuryāṁ nāyako vidyate'nagha

attended by various messengers of the form of Time, black-hued and terrifying — he, O sinless one, is the ruler present in that very city.'

Verse 35 (devibhagavatam.11.15.35)

तत्र कुण्डान्यनेकानि पापिनां भोगदानि च । षडशीतिर्घोररूपैर्दूतैः परिवृतानि च ॥

tatra kuṇḍānyanekāni pāpināṁ bhogadāni ca ṣaḍaśītirghorarūpairdūtaiḥ parivṛtāni ca

There are many pits there which mete out retribution to sinners, eighty-six of them, surrounded by messengers of terrible form.

Verse 36 (devibhagavatam.11.15.36)

तत्र मुख्यतमं कुण्डं कुम्भीपाकाभिधं महत् । वर्तते तद्गतानां च यातनानां तु वर्णनम् ॥

tatra mukhyatamaṁ kuṇḍaṁ kumbhīpākābhidhaṁ mahat vartate tadgatānāṁ ca yātanānāṁ tu varṇanam

Among them, the foremost and greatest pit is named Kumbhipaka; a description of the torments of those who fall into it

Verse 37 (devibhagavatam.11.15.37)

कर्तुं न शक्यते कैश्चिदपि वर्षशतैरपि । ये शिवद्रोहिणः सन्ति तथा देवीविनिन्दकाः ॥

kartuṁ na śakyate kaiścidapi varṣaśatairapi ye śivadrohiṇaḥ santi tathā devīvinindakāḥ

cannot be given by anyone even in hundreds of years. Those who are haters of Shiva, and likewise slanderers of the Goddess,

Verse 38 (devibhagavatam.11.15.38)

ये विष्णुद्रोहिणः सन्ति पतन्त्यत्रैव ते मुने । ये वेदनिन्दकाः सन्ति सूर्यस्य च गणेशितुः ॥

ye viṣṇudrohiṇaḥ santi patantyatraiva te mune ye vedanindakāḥ santi sūryasya ca gaṇeśituḥ

those who are haters of Vishnu — O sage, they fall into this very pit. Those who slander the Vedas, the Sun, and the Lord of Ganas,

Verse 39 (devibhagavatam.11.15.39)

ब्राह्मणानां द्रोहिणो ये पतन्त्यत्रैव ते मुने । कामाचाराश्च ये सन्ति तप्तमुद्राङ्किताश्च ये ॥

brāhmaṇānāṁ drohiṇo ye patantyatraiva te mune kāmācārāśca ye santi taptamudrāṅkitāśca ye

and those who are enemies of brahmins — O sage, they too fall into this very pit — as do those who act from mere lust, and those improperly branded with hot marks,

Verse 40 (devibhagavatam.11.15.40)

त्रिशूलधारिणो ये च पतन्त्यत्रैव ते मुने । मातृपितृगुरुज्येष्ठपुराणस्मृतिनिन्दकाः ॥

triśūladhāriṇo ye ca patantyatraiva te mune mātṛpitṛgurujyeṣṭhapurāṇasmṛtinindakāḥ

and those who wear the trident improperly — O sage, they too fall into this pit — as do slanderers of mother, father, guru, elders, and the Puranas and Smritis;

Verse 41 (devibhagavatam.11.15.41)

ये धर्मदूषकाः सन्ति पतन्त्यत्रैव ते मुने । तेषामयं महाघोरः शब्दः श्रवणदारुणः ॥

ye dharmadūṣakāḥ santi patantyatraiva te mune teṣāmayaṁ mahāghoraḥ śabdaḥ śravaṇadāruṇaḥ

those who corrupt dharma — O sage, they too fall into this pit. This terrible sound of theirs, dreadful to hear,

Verse 42 (devibhagavatam.11.15.42)

श्रूयतेऽस्माभिरनिशं वैराग्यं यच्छ्रुतेर्भवेत् । इति तेषां वचः श्रुत्वा मुनिराट् तद्दिदृक्षया ॥

śrūyate'smābhiraniśaṁ vairāgyaṁ yacchruterbhavet iti teṣāṁ vacaḥ śrutvā munirāṭ taddidṛkṣayā

is heard by us constantly — enough to produce dispassion arising from mere hearing.' Having heard their words, the great sage, desiring to see it for himself,

Verse 43 (devibhagavatam.11.15.43)

उत्थाय चलितस्तूर्णं ययौ कुण्डसमीपतः । अवाङ्मुखो ददर्शाधस्तस्मिन्नेव क्षणे मुने ॥

utthāya calitastūrṇaṁ yayau kuṇḍasamīpataḥ avāṅmukho dadarśādhastasminneva kṣaṇe mune

rose and swiftly went to the edge of the pit. O sage, looking downward with face bent low, in that very moment he beheld —

Verse 44 (devibhagavatam.11.15.44)

तत्रत्यानां पापिनां तु स्वर्गाधिकमभूत्सुखम् । हसन्ति केचिद्गायन्ति नृत्यन्ति च तथापरे ॥

tatratyānāṁ pāpināṁ tu svargādhikamabhūtsukham hasanti kecidgāyanti nṛtyanti ca tathāpare

the sinners there were experiencing happiness surpassing that of heaven! Some were laughing, some singing, and others dancing;

Verse 45 (devibhagavatam.11.15.45)

परस्परं रमन्ते तेऽत्युन्मत्ताः सुखवर्धनात् । मृदङ्गमुरजावीणाढक्कादुन्दुभिनिस्वनाः ॥

parasparaṁ ramante te'tyunmattāḥ sukhavardhanāt mṛdaṅgamurajāvīṇāḍhakkādundubhinisvanāḥ

they were sporting with one another, intoxicated by their ever-increasing joy. The resounding notes of mridangas, murajas, veenas, dhakkas, and dundubhis

Verse 46 (devibhagavatam.11.15.46)

समुद्भूतास्तु मधुराः पञ्चमस्वरभूषिताः । वसन्तवल्लीपुष्पाणां सुगन्धमरुतो ववुः ॥

samudbhūtāstu madhurāḥ pañcamasvarabhūṣitāḥ vasantavallīpuṣpāṇāṁ sugandhamaruto vavuḥ

arose there, sweet and adorned with the fifth note, while breezes fragrant with the flowers of spring vines were blowing.

Verse 47 (devibhagavatam.11.15.47)

मुनिस्तु चकितो दृष्ट्वा यमदूताश्च विस्मिताः । शीघ्रं ते कथयामासुर्धर्मराजाय वेदिने ॥

munistu cakito dṛṣṭvā yamadūtāśca vismitāḥ śīghraṁ te kathayāmāsurdharmarājāya vedine

The sage, astonished at what he saw, and Yama's own messengers, equally amazed, swiftly reported this to the wise Dharmaraja.

Verse 48 (devibhagavatam.11.15.48)

महाराज महाश्चर्यमधुनैवाभवद्विभो । स्वर्गादप्यधिकं सौख्यं कुम्भीपाकस्थपापिनाम् ॥

mahārāja mahāścaryamadhunaivābhavadvibho svargādapyadhikaṁ saukhyaṁ kumbhīpākasthapāpinām

'O great king, O lord, a great wonder has just now occurred — the sinners in Kumbhipaka now have happiness surpassing even that of heaven!

Verse 49 (devibhagavatam.11.15.49)

निमित्तं नैव जानीमः कस्मादिदमभूद्विभो । चकिताः स्म वयं सर्वे प्राप्ता देव त्वदन्तिकम् ॥

nimittaṁ naiva jānīmaḥ kasmādidamabhūdvibho cakitāḥ sma vayaṁ sarve prāptā deva tvadantikam

We do not know at all the cause of this, O lord — why this has come about. Astonished, all of us, O god, have come into your presence.'

Verse 50 (devibhagavatam.11.15.50)

निशम्य दूतवाणीं तां धर्मराट् शीघ्रमुत्थितः । महामहिषमारूढो ययौ ते यत्र पापिनः ॥

niśamya dūtavāṇīṁ tāṁ dharmarāṭ śīghramutthitaḥ mahāmahiṣamārūḍho yayau te yatra pāpinaḥ

Hearing that word from his messengers, Dharmaraja swiftly rose, mounted his great buffalo, and went to where the sinners were.

Verse 51 (devibhagavatam.11.15.51)

तां वार्तां प्रेषयामास दूतद्वारामरावतीम् । श्रुत्वा तां देवराजोऽपि प्राप्तो देवगणैः सह ॥

tāṁ vārtāṁ preṣayāmāsa dūtadvārāmarāvatīm śrutvā tāṁ devarājo'pi prāpto devagaṇaiḥ saha

He also sent that news, through a messenger, to Amaravati; hearing it, Indra, the king of the gods, also arrived, together with the hosts of gods.

Verse 52 (devibhagavatam.11.15.52)

ब्रह्मलोकात्पद्मजोऽपि वैकुण्ठाद्विष्टरश्रवाः । तत्तल्लोकाच्च दिक्पालाः समाजग्मुर्गणैः सह ॥

brahmalokātpadmajo'pi vaikuṇṭhādviṣṭaraśravāḥ tattallokācca dikpālāḥ samājagmurgaṇaiḥ saha

From Brahmaloka came Brahma as well; from Vaikuntha came Vishnu; and from their respective realms came the guardians of the directions, together with their retinues.

Verse 53 (devibhagavatam.11.15.53)

परिवार्य स्थिताः सर्वे कुम्भीपाकमितस्ततः । अपश्यंस्तद्गताञ्जीवान्स्वर्गाधिकसुखान्त्वितान् ॥

parivārya sthitāḥ sarve kumbhīpākamitastataḥ apaśyaṁstadgatāñjīvānsvargādhikasukhāntvitān

All of them stood surrounding Kumbhipaka on every side, and they beheld the souls there endowed with happiness surpassing that of heaven.

Verse 54 (devibhagavatam.11.15.54)

चकिता एव ते सर्वे न विदुस्तस्य कारणम् । अहो पापस्य भोगार्थं कुण्डमेतद्विनिर्मितम् ॥

cakitā eva te sarve na vidustasya kāraṇam aho pāpasya bhogārthaṁ kuṇḍametadvinirmitam

All of them were utterly astonished and did not know the cause. 'Ah, this pit was fashioned for the purpose of meting out the retribution of sin —

Verse 55 (devibhagavatam.11.15.55)

तत्र सौख्यं यदा जातं तदा पापात्तु किं भयम् । उच्छिन्ना वेदमर्यादा परमेशकृता कथम् ॥

tatra saukhyaṁ yadā jātaṁ tadā pāpāttu kiṁ bhayam ucchinnā vedamaryādā parameśakṛtā katham

if happiness has arisen there, then what fear remains from sin? How has the boundary of the Vedas, established by the Supreme Lord himself, been broken?

Verse 56 (devibhagavatam.11.15.56)

भगवान् स्वस्य सङ्कल्पं वितथं कृतवान्कथम् । आश्चर्यमेतदाश्चर्यमेतदित्येव भाषिणः ॥

bhagavān svasya saṅkalpaṁ vitathaṁ kṛtavānkatham āścaryametadāścaryametadityeva bhāṣiṇaḥ

How has the Blessed Lord made his own resolve go in vain?' Thus they spoke, saying again and again, 'This is a wonder, this is a wonder!'

Verse 57 (devibhagavatam.11.15.57)

तटस्था अभवन्सर्वे न विदुस्तत्र कारणम् । एतस्मिन्नन्तरे शौरिः सम्मन्त्र्य विबुधादिभिः ॥

taṭasthā abhavansarve na vidustatra kāraṇam etasminnantare śauriḥ sammantrya vibudhādibhiḥ

All of them stood by, bewildered, not knowing the cause. Meanwhile, Vishnu, having consulted with the gods and others,

Verse 58 (devibhagavatam.11.15.58)

ययौ कैश्चित्सुरगणैः सहितः शङ्करालयम् । पार्वत्या सहितं देवं कोटिकन्दर्पसुन्दरम् ॥

yayau kaiścitsuragaṇaiḥ sahitaḥ śaṅkarālayam pārvatyā sahitaṁ devaṁ koṭikandarpasundaram

went, accompanied by some of the hosts of gods, to the abode of Shankara — to the god who, together with Parvati, was as beautiful as ten million Kamadevas,

Verse 59 (devibhagavatam.11.15.59)

रमणीयतमाङ्गं तं लावण्यखनिमद्भुतम् । सदा षोडशवर्षीयं नानालङ्कारभूषितम् ॥

ramaṇīyatamāṅgaṁ taṁ lāvaṇyakhanimadbhutam sadā ṣoḍaśavarṣīyaṁ nānālaṅkārabhūṣitam

whose form was most lovely, a wondrous mine of grace, ever youthful as if sixteen years of age, adorned with various ornaments,

Verse 60 (devibhagavatam.11.15.60)

नानागणैः परिवृतं लालयन्तं परां शिवाम् । ददर्श चन्द्रमौलिं स चतुर्वेदं ननाम ह ॥

nānāgaṇaiḥ parivṛtaṁ lālayantaṁ parāṁ śivām dadarśa candramauliṁ sa caturvedaṁ nanāma ha

surrounded by his various attendant hosts, tenderly cherishing the supreme Shiva. He beheld the Moon-crested Lord and bowed to him, together with the four Vedas.

Verse 61 (devibhagavatam.11.15.61)

वृत्तान्तं कथयामास चमत्कृतमतिस्फुटम् । एतस्य कारणं देव न जानीमः कथञ्चन ॥

vṛttāntaṁ kathayāmāsa camatkṛtamatisphuṭam etasya kāraṇaṁ deva na jānīmaḥ kathañcana

He related the whole astonishing matter very clearly: 'O god, we do not know at all the cause of this;

Verse 62 (devibhagavatam.11.15.62)

वद तत्कारणं देव सर्वज्ञोऽसि यतः प्रभो । विष्णुवाक्यं तदा श्रुत्वा प्रसन्नमुखपङ्कजः ॥

vada tatkāraṇaṁ deva sarvajño'si yataḥ prabho viṣṇuvākyaṁ tadā śrutvā prasannamukhapaṅkajaḥ

tell us that cause, O god, since you, O lord, are omniscient.' Then, hearing Vishnu's words, the Lord, his lotus face gracious,

Verse 63 (devibhagavatam.11.15.63)

उवाच मधुरं वाक्यं मेघगम्भीरया गिरा । शृणु विष्णो तन्निमित्तं नाश्चर्यं त्वत्र विद्यते ॥

uvāca madhuraṁ vākyaṁ meghagambhīrayā girā śṛṇu viṣṇo tannimittaṁ nāścaryaṁ tvatra vidyate

spoke sweet words in a voice deep as thunder-clouds: 'Listen, O Vishnu, to the cause of this — there is no wonder in it at all.

Verse 64 (devibhagavatam.11.15.64)

भस्मनो महिमैवायं भस्मना किं भवेन्न हि । कुम्भीपाकं गतो द्रष्टुं दुर्वासाः शैवसम्मतः ॥

bhasmano mahimaivāyaṁ bhasmanā kiṁ bhavenna hi kumbhīpākaṁ gato draṣṭuṁ durvāsāḥ śaivasammataḥ

This is simply the glory of sacred ash — is there anything that ash cannot accomplish? Durvasa, honored among Shiva's devotees, went to see Kumbhipaka,

Verse 65 (devibhagavatam.11.15.65)

अवाङ्मुखो ददर्शाधस्तदा वायुवशाद्धरे । भालभस्मकणास्तत्र पतिता दैवयोगतः ॥

avāṅmukho dadarśādhastadā vāyuvaśāddhare bhālabhasmakaṇāstatra patitā daivayogataḥ

and, O Hari, by the force of the wind, particles of ash from his forehead fell there, by a stroke of divine chance.

Verse 66 (devibhagavatam.11.15.66)

तेन जातमिदं सर्वं भस्मनो महिमा त्वयम् । इतः परं तु तत्तीर्थं पितृलोकनिवासिनाम् ॥

tena jātamidaṁ sarvaṁ bhasmano mahimā tvayam itaḥ paraṁ tu tattīrthaṁ pitṛlokanivāsinām

By that, all of this has come to pass — this is indeed the glory of the sacred ash. Henceforth that place shall become a sacred ford for the dwellers of the World of the Ancestors,

Verse 67 (devibhagavatam.11.15.67)

भविष्यति न सन्देहो यत्र स्नात्वा सुखी भवेत् । पितृतीर्थं तु तन्नाम्नाप्यत ऊर्ध्वं भविष्यति ॥

bhaviṣyati na sandeho yatra snātvā sukhī bhavet pitṛtīrthaṁ tu tannāmnāpyata ūrdhvaṁ bhaviṣyati

without doubt, and one who bathes there shall become happy. From now on it shall be known by the name 'Pitritirtha.'

Verse 68 (devibhagavatam.11.15.68)

मल्लिङ्गस्थापनं तत्र कार्यं देव्याश्च सत्तम । पूजयिष्यन्ति ते तत्र पितृलोकनिवासिनः ॥

malliṅgasthāpanaṁ tatra kāryaṁ devyāśca sattama pūjayiṣyanti te tatra pitṛlokanivāsinaḥ

O best of the noble, my linga and an image of the Goddess should be installed there, and the dwellers of the World of the Ancestors will worship them there.

Verse 69 (devibhagavatam.11.15.69)

त्रैलोक्ये यानि तीर्थानि तत्र श्रेष्ठमिदं भवेत् । पित्रीश्वरीपूजया तु त्रैलोक्यं पूजितं भवेत् ॥

trailokye yāni tīrthāni tatra śreṣṭhamidaṁ bhavet pitrīśvarīpūjayā tu trailokyaṁ pūjitaṁ bhavet

Of all the sacred fords in the three worlds, this shall become the foremost; and through the worship of the Lord and the Goddess of the Ancestors, the three worlds themselves shall be honored.'

Verse 70 (devibhagavatam.11.15.70)

श्रीनारायण उवाच । इति देववचः श्रुत्वा देवं मूर्ध्ना प्रणम्य च । तदनुज्ञां समादाय ययौ देवान्तिकं हरिः ॥

śrīnārāyaṇa uvāca iti devavacaḥ śrutvā devaṁ mūrdhnā praṇamya ca tadanujñāṁ samādāya yayau devāntikaṁ hariḥ

Shri Narayana said: Having heard these words of the god, and having bowed his head to him, Hari, taking his leave, went to where the gods were.

Verse 71 (devibhagavatam.11.15.71)

तत्सर्वं कथयामास कारणं शङ्करोदितम् । साधु साध्विति ते प्रोचुरमरा मौलिचालनैः ॥

tatsarvaṁ kathayāmāsa kāraṇaṁ śaṅkaroditam sādhu sādhviti te procuramarā maulicālanaiḥ

He related to them all the cause as declared by Shankara. 'Well said, well said!' exclaimed the gods, nodding their heads in approval.

Verse 72 (devibhagavatam.11.15.72)

शशंसुर्भस्ममाहात्म्यं हरिब्रह्मादयः सुराः । पितरश्चैव सन्तुष्टास्तीर्थलाभात्परन्तप ॥

śaśaṁsurbhasmamāhātmyaṁ haribrahmādayaḥ surāḥ pitaraścaiva santuṣṭāstīrthalābhātparantapa

Hari, Brahma, and the other gods praised the greatness of sacred ash; and, O scorcher of foes, the ancestors themselves were greatly pleased at having obtained a sacred ford.

Verse 73 (devibhagavatam.11.15.73)

तत्तीर्थतीरे लिङ्गं च देव्या मूर्तिं यथाविधि । स्थापयामासुरमराः पूजयामासुरन्वहम् ॥

tattīrthatīre liṅgaṁ ca devyā mūrtiṁ yathāvidhi sthāpayāmāsuramarāḥ pūjayāmāsuranvaham

On the bank of that ford, the gods duly installed the linga and an image of the Goddess, and worshipped them daily.

Verse 74 (devibhagavatam.11.15.74)

तत्र ये प्राणिनोऽभूवन्पापभोगार्थमास्थिताः । ते विमानं समारुह्य गताः कैलासमण्डलम् ॥

tatra ye prāṇino'bhūvanpāpabhogārthamāsthitāḥ te vimānaṁ samāruhya gatāḥ kailāsamaṇḍalam

Those living beings who had been placed there for the retribution of their sins ascended celestial chariots and departed for the realm of Kailasa.

Verse 75 (devibhagavatam.11.15.75)

नाम्ना भद्रगणास्ते तु वसन्त्यद्यापि तत्र हि । पुनश्च दूरदेशे तु कुम्भीपाको विनिर्मितः ॥

nāmnā bhadragaṇāste tu vasantyadyāpi tatra hi punaśca dūradeśe tu kumbhīpāko vinirmitaḥ

They are known by the name 'Bhadraganas,' and dwell there even to this day; and once more, in a distant land, another Kumbhipaka was fashioned.

Verse 76 (devibhagavatam.11.15.76)

निरुद्धं शैवगमनं देवैस्तत्र तु तद्दिनात् । इति ते सर्वमाख्यातं भस्ममाहात्म्यमुत्तमम् ॥

niruddhaṁ śaivagamanaṁ devaistatra tu taddināt iti te sarvamākhyātaṁ bhasmamāhātmyamuttamam

From that day, the gods barred the entry of Shiva's devotees there. Thus has this supreme greatness of sacred ash been fully related to you.

Verse 77 (devibhagavatam.11.15.77)

नातः परतरं किञ्चिदधिकं विद्यते मुने । ऊर्ध्वपुण्ड्रविधिं चैवाप्यधिकारिविभेदतः ॥

nātaḥ parataraṁ kiñcidadhikaṁ vidyate mune ūrdhvapuṇḍravidhiṁ caivāpyadhikārivibhedataḥ

O sage, there exists nothing further beyond this. Now, according to the distinctions of eligibility, I shall also declare the method of the urdhvapundra,

Verse 78 (devibhagavatam.11.15.78)

प्रवक्ष्ये मुनिशार्दूल वैष्णवागमलोकनात् । ऊर्ध्वपुण्ड्रप्रमाणानि दिव्यान्यङ्गुलिभेदतः ॥

pravakṣye muniśārdūla vaiṣṇavāgamalokanāt ūrdhvapuṇḍrapramāṇāni divyānyaṅgulibhedataḥ

O tiger among sages, drawing on the Vaishnava scriptures. I shall declare the sacred measures of the urdhvapundra, according to the divisions of finger-widths,

Verse 79 (devibhagavatam.11.15.79)

वर्णाभिमन्त्रदेवांश्च प्रवक्ष्यामि फलानि च । पर्वताग्रे नदीतीरे शिवक्षेत्रे विशेषतः ॥

varṇābhimantradevāṁśca pravakṣyāmi phalāni ca parvatāgre nadītīre śivakṣetre viśeṣataḥ

and their colors, presiding mantras and deities, and their fruits. Especially on a mountaintop, on a riverbank, in a sacred field of Shiva,

Verse 80 (devibhagavatam.11.15.80)

सिन्धुतीरे च वल्मीके तुलसीमूलमाश्रिते । मृद एतास्तु सङ्ग्राह्या वर्जयेदन्यमृत्तिकाः ॥

sindhutīre ca valmīke tulasīmūlamāśrite mṛda etāstu saṅgrāhyā varjayedanyamṛttikāḥ

on the bank of a sea or great river, at an anthill, or at the root of a tulasi plant — earth from these should be gathered, and all other kinds of earth avoided.

Verse 81 (devibhagavatam.11.15.81)

श्यामं शान्तिकरं प्रोक्तं रक्तं वश्यकरं भवेत् । श्रीकरं पीतमित्याहुर्धर्मदं श्वेतमुच्यते ॥

śyāmaṁ śāntikaraṁ proktaṁ raktaṁ vaśyakaraṁ bhavet śrīkaraṁ pītamityāhurdharmadaṁ śvetamucyate

Dark earth is said to bring peace; red earth brings the power of attraction; yellow earth, they say, brings prosperity; and white is said to bestow righteousness.

Verse 82 (devibhagavatam.11.15.82)

अङ्गुष्ठः पुष्टिदः प्रोक्तो मध्यमायुष्करी भवेत् । अनामिकान्नदा नित्यं मुक्तिदा च प्रदेशिनी ॥

aṅguṣṭhaḥ puṣṭidaḥ prokto madhyamāyuṣkarī bhavet anāmikānnadā nityaṁ muktidā ca pradeśinī

The thumb is said to bestow nourishment; the middle finger bestows long life; the ring finger constantly bestows food; and the index finger bestows liberation.

Verse 83 (devibhagavatam.11.15.83)

एतैरङ्गुलिभेदैस्तु कारयेन्न नखैः स्पृशेत् । वर्तिदीपावलिकृतिं वेणपत्राकृतिं तथा ॥

etairaṅgulibhedaistu kārayenna nakhaiḥ spṛśet vartidīpāvalikṛtiṁ veṇapatrākṛtiṁ tathā

With these distinct fingers should the mark be made; one should not touch it with the nails. It should be made in the shape of a row of lamp-wicks, or in the shape of a bamboo leaf,

Verse 84 (devibhagavatam.11.15.84)

पद्मस्य मुकुलाकारं तथा कुर्यात्प्रयत्नतः । मत्स्यकूर्माकृतिं वापि शङ्खाकारं ततः परम् ॥

padmasya mukulākāraṁ tathā kuryātprayatnataḥ matsyakūrmākṛtiṁ vāpi śaṅkhākāraṁ tataḥ param

or, with diligence, in the shape of a lotus bud, or else in the shape of a fish or a tortoise, or in the shape of a conch.

Verse 85 (devibhagavatam.11.15.85)

दशाङ्गुलिप्रमाणं तु उत्तमोत्तममुच्यते । नवाङ्गुलं मध्यमं स्यादष्टाङ्गुलमतः परम् ॥

daśāṅgulipramāṇaṁ tu uttamottamamucyate navāṅgulaṁ madhyamaṁ syādaṣṭāṅgulamataḥ param

A measure of ten finger-widths is said to be the very best; nine finger-widths is the middle grade, and beyond that, eight finger-widths;

Verse 86 (devibhagavatam.11.15.86)

सप्तषट्पञ्चभिः पुण्ड्रं मध्यमं त्रिविधं स्मृतम् । चतुस्त्रिद्व्यङ्गुलैः पुण्ड्रं कनिष्ठं त्रिविधं भवेत् ॥

saptaṣaṭpañcabhiḥ puṇḍraṁ madhyamaṁ trividhaṁ smṛtam catustridvyaṅgulaiḥ puṇḍraṁ kaniṣṭhaṁ trividhaṁ bhavet

the mark made with seven, six, or five finger-widths is remembered as the threefold middling grade; the mark made with four, three, or two finger-widths is the threefold lowest grade.

Verse 87 (devibhagavatam.11.15.87)

ललाटे केशवं विद्यान्नारायणमथोदरे । माधवं हृदि विन्यस्य गोविन्दं कण्ठकूपके ॥

lalāṭe keśavaṁ vidyānnārāyaṇamathodare mādhavaṁ hṛdi vinyasya govindaṁ kaṇṭhakūpake

One should know Keshava as placed on the forehead, then Narayana on the belly; having placed Madhava on the heart, Govinda on the hollow of the throat;

Verse 88 (devibhagavatam.11.15.88)

उदरे दक्षिणे पार्श्वे विष्णुरित्यभिधीयते । तत्पार्श्वबाहुमध्ये च मधुसूदनमेव च ॥

udare dakṣiṇe pārśve viṣṇurityabhidhīyate tatpārśvabāhumadhye ca madhusūdanameva ca

on the right side of the belly, the mark is named Vishnu; and between that side and the arm, likewise, Madhusudana;

Verse 89 (devibhagavatam.11.15.89)

त्रिविक्रमं कर्णदेशे वामकुक्षौ तु वामनम् । श्रीधरं बाहुके वामे हृषीकेशं तु कर्णके ॥

trivikramaṁ karṇadeśe vāmakukṣau tu vāmanam śrīdharaṁ bāhuke vāme hṛṣīkeśaṁ tu karṇake

Trivikrama on the region of the ear; on the left side of the belly, Vamana; Shridhara on the left arm; and Hrishikesha on the ear;

Verse 90 (devibhagavatam.11.15.90)

पृष्ठे च पद्मनाभं तु ककुद्दामोदरं स्मरेत् । द्वादशैतानि नामानि वासुदेवेति मूर्धनि ॥

pṛṣṭhe ca padmanābhaṁ tu kakuddāmodaraṁ smaret dvādaśaitāni nāmāni vāsudeveti mūrdhani

and on the back, Padmanabha; on the nape of the neck, one should recall Damodara. These twelve names — with Vasudeva placed upon the crown of the head —

Verse 91 (devibhagavatam.11.15.91)

पूजाकाले च होमे च सायं प्रातः समाहितः । नामान्युच्चार्य विधिना धारयेदूर्ध्वपुण्ड्रकम् ॥

pūjākāle ca home ca sāyaṁ prātaḥ samāhitaḥ nāmānyuccārya vidhinā dhārayedūrdhvapuṇḍrakam

at the time of worship, in fire-offerings, and in the evening and morning, one should, with a composed mind, utter these names according to rule and apply the urdhvapundra.

Verse 92 (devibhagavatam.11.15.92)

अशुचिर्वाप्यनाचारो मनसा पापमाचरेत् । शुचिरेव भवेन्नित्यं मूर्ध्नि पुण्ड्राङ्कितो नरः ॥

aśucirvāpyanācāro manasā pāpamācaret śucireva bhavennityaṁ mūrdhni puṇḍrāṅkito naraḥ

Even if impure, or of improper conduct, or one who commits sin in mind — the man whose head bears the mark ever remains pure.

Verse 93 (devibhagavatam.11.15.93)

ऊर्ध्वपुण्ड्रधरो मर्त्यो म्रियते यत्र कुत्रचित् । श्वपाकोऽपि विमानस्थो मम लोके महीयते ॥

ūrdhvapuṇḍradharo martyo mriyate yatra kutracit śvapāko'pi vimānastho mama loke mahīyate

A mortal who wears the urdhvapundra, wherever he may die, is glorified in my realm even if he be an outcaste, borne aloft in a celestial chariot.

Verse 94 (devibhagavatam.11.15.94)

एकान्तिनो महाभागा मत्स्वरूपविदोऽमलाः । सान्तरालान्प्रकुर्वन्ति पुण्ड्रान्विष्णुपदाकृतीन् ॥

ekāntino mahābhāgā matsvarūpavido'malāḥ sāntarālānprakurvanti puṇḍrānviṣṇupadākṛtīn

The exclusively devoted, the greatly blessed, the stainless knowers of my true nature, make the marks with clear intervals, in the shape of Vishnu's footprint.

Verse 95 (devibhagavatam.11.15.95)

परमैकान्तिनोऽप्येवं मत्पादैकपरायणाः । हरिद्राचूर्णसंयुक्ताञ्छूलाकारांस्तु वामलान् ॥

paramaikāntino'pyevaṁ matpādaikaparāyaṇāḥ haridrācūrṇasaṁyuktāñchūlākārāṁstu vāmalān

The supremely exclusively devoted, likewise devoted solely to my feet, make the marks mixed with turmeric powder, in the shape of a trident, flawless and beautiful.

Verse 96 (devibhagavatam.11.15.96)

अन्ये तु वैष्णवाः पुण्ड्रानच्छिद्रानपि भक्तितः । प्रकुर्वीरन्दीपपद्मवेणुपत्रोपमाकृतीन् ॥

anye tu vaiṣṇavāḥ puṇḍrānacchidrānapi bhaktitaḥ prakurvīrandīpapadmaveṇupatropamākṛtīn

Other Vaishnavas, out of devotion, may make the marks without gaps as well, in shapes resembling a lamp, a lotus, or a bamboo leaf.

Verse 97 (devibhagavatam.11.15.97)

अच्छिद्रानपि सच्छिद्रान् कुर्युः केवलवैष्णवाः । अच्छिद्रकरणे तेषां प्रत्यवायो न विद्यते ॥

acchidrānapi sacchidrān kuryuḥ kevalavaiṣṇavāḥ acchidrakaraṇe teṣāṁ pratyavāyo na vidyate

Ordinary Vaishnavas may make the marks with gaps rather than without; for them, there is no fault in making the marks without the clear gap.

Verse 98 (devibhagavatam.11.15.98)

एकान्तिनां प्रपन्नानां परमैकान्तिनामपि । अच्छिद्रपुण्ड्राकरणे प्रत्यवायो महान्भवेत् ॥

ekāntināṁ prapannānāṁ paramaikāntināmapi acchidrapuṇḍrākaraṇe pratyavāyo mahānbhavet

But for the exclusively devoted, the surrendered, and especially the supremely exclusively devoted, there is a grave fault in making the marks without the proper gap.

Verse 99 (devibhagavatam.11.15.99)

ऊर्ध्वपुण्ड्रं तु यः कुर्याद्दण्डाकारं तु शोभनम् । मध्ये छिद्रं वैष्णवाश्च नमोऽन्तैः केशवादिभिः ॥

ūrdhvapuṇḍraṁ tu yaḥ kuryāddaṇḍākāraṁ tu śobhanam madhye chidraṁ vaiṣṇavāśca namo'ntaiḥ keśavādibhiḥ

Whoever makes the urdhvapundra in the beautiful shape of a staff, with a gap in the middle, and Vaishnavas accompanying it with the names beginning 'Keshava' ending in 'namah' —

Verse 100 (devibhagavatam.11.15.100)

विमलान्यूर्ध्वपुण्ड्राणि सान्तरालानि यो नरः । करोति विपुलं तत्र मन्दिरं मे करोति सः ॥

vimalānyūrdhvapuṇḍrāṇi sāntarālāni yo naraḥ karoti vipulaṁ tatra mandiraṁ me karoti saḥ

the man who makes spotless urdhvapundra marks, with clear intervals, thereby builds, as it were, a vast temple for me.

Verse 101 (devibhagavatam.11.15.101)

ऊर्ध्वपुण्ड्रस्य मध्ये तु विशाले सुमनोहरे । लक्ष्म्या साकं सहासीनो रमते विष्णुरव्ययः ॥

ūrdhvapuṇḍrasya madhye tu viśāle sumanohare lakṣmyā sākaṁ sahāsīno ramate viṣṇuravyayaḥ

In the midst of the urdhvapundra, spacious and lovely, the imperishable Vishnu, seated together with Lakshmi, takes his delight.

Verse 102 (devibhagavatam.11.15.102)

निरन्तरालं यः कुर्यादूर्ध्वपुण्ड्रं द्विजाधमः । स हि तत्र स्थितं विष्णुं श्रियं चैव व्यपोहति ॥

nirantarālaṁ yaḥ kuryādūrdhvapuṇḍraṁ dvijādhamaḥ sa hi tatra sthitaṁ viṣṇuṁ śriyaṁ caiva vyapohati

The lowest of the twice-born who makes the urdhvapundra without any interval thereby drives away Vishnu and Lakshmi, who dwell there.

Verse 103 (devibhagavatam.11.15.103)

अच्छिद्रमूर्ध्वपुण्ड्रं तु यः करोति विमूढधीः । स पर्यायेण तानेति नरकानेकविंशतिम् ॥

acchidramūrdhvapuṇḍraṁ tu yaḥ karoti vimūḍhadhīḥ sa paryāyeṇa tāneti narakānekaviṁśatim

The deluded-minded man who makes the urdhvapundra without a gap thereby passes, in succession, through the twenty-one hells.

Verse 104 (devibhagavatam.11.15.104)

ऋजूनि स्फुटपार्श्वानि सान्तरालानि विन्यसेत् । ऊर्ध्वपुण्ड्राणि दण्डाब्जदीपमत्स्यनिभानि च ॥

ṛjūni sphuṭapārśvāni sāntarālāni vinyaset ūrdhvapuṇḍrāṇi daṇḍābjadīpamatsyanibhāni ca

One should place the urdhvapundra marks straight, with clearly distinct sides, and with intervals — in shapes resembling a staff, a lotus, a lamp, or a fish.

Verse 105 (devibhagavatam.11.15.105)

शिखोपवीतवद्धार्यमूर्ध्वपुण्ड्रं द्विजेन च । विना कृताश्चेद्विफलाः क्रियाः सर्वा महामुने ॥

śikhopavītavaddhāryamūrdhvapuṇḍraṁ dvijena ca vinā kṛtāścedviphalāḥ kriyāḥ sarvā mahāmune

The urdhvapundra should be worn by the twice-born just as indispensably as the top-knot and the sacred thread; O great sage, if performed without it, all rites become fruitless.

Verse 106 (devibhagavatam.11.15.106)

तस्मात्सर्वेषु कार्येषु कार्यं विप्रस्य धीमतः । ऊर्ध्वपुण्ड्रं त्रिशूलं च वर्तुलं चतुरस्रकम् ॥

tasmātsarveṣu kāryeṣu kāryaṁ viprasya dhīmataḥ ūrdhvapuṇḍraṁ triśūlaṁ ca vartulaṁ caturasrakam

Therefore, in all undertakings, the wise brahmin must wear the urdhvapundra. He should not wear the trident-shaped mark, the round mark, or the square mark,

Verse 107 (devibhagavatam.11.15.107)

अर्धचन्द्रादिकं लिङ्गं वेदनिष्ठो न धारयेत् । जन्मना लब्धजातिस्तु वेदपन्थानमाश्रितः ॥

ardhacandrādikaṁ liṅgaṁ vedaniṣṭho na dhārayet janmanā labdhajātistu vedapanthānamāśritaḥ

or the crescent-moon-shaped mark and the like, if he is devoted to the path of the Veda. One whose caste is obtained by birth, and who has taken refuge in the path of the Veda,

Verse 108 (devibhagavatam.11.15.108)

पुण्ड्रान्तरं भ्रमाद्वापि ललाटे नैव धारयेत् । ख्यातिकान्त्यादिसिद्।ह्ध्यर्थं चापि विष्ण्वागमादिषु ॥

puṇḍrāntaraṁ bhramādvāpi lalāṭe naiva dhārayet khyātikāntyādisid hdhyarthaṁ cāpi viṣṇvāgamādiṣu

should never, even by mistake, wear a different mark upon the forehead. And even for the sake of achieving fame, radiance, and the like, as taught in the Vaishnava scriptures and the like,

Verse 109 (devibhagavatam.11.15.109)

स्थितं पुण्ड्रान्तरं नैव धारयेद्वैदिको जनः । तिर्यक्त्रिपुण्ड्रं सन्त्यज्य श्रौतं कथमपि भ्रमात् ॥

sthitaṁ puṇḍrāntaraṁ naiva dhārayedvaidiko janaḥ tiryaktripuṇḍraṁ santyajya śrautaṁ kathamapi bhramāt

a person devoted to the Vedic path should never wear a different, fixed sectarian mark, forsaking, out of any delusion whatsoever, the Shruti-sanctioned horizontal tripundra.

Verse 110 (devibhagavatam.11.15.110)

ललाटे भस्मना तिर्यक्त्रिपुण्ड्रस्य च धारणम् । विना पुण्ड्रान्तरं मोहाद्धारयन्नारकी भवेत् ॥

lalāṭe bhasmanā tiryaktripuṇḍrasya ca dhāraṇam vinā puṇḍrāntaraṁ mohāddhārayannārakī bhavet

He who, out of delusion, wears some other mark upon the forehead in place of the horizontal tripundra made with ash becomes bound for hell.

Verse 111 (devibhagavatam.11.15.111)

वेदमार्गैकनिष्ठस्तु मोहेनाप्यङ्कितो यदि । पतत्येव न सन्देहस्तथा पुण्ड्रान्तरादपि ॥

vedamārgaikaniṣṭhastu mohenāpyaṅkito yadi patatyeva na sandehastathā puṇḍrāntarādapi

If one who is exclusively devoted to the path of the Veda becomes marked even through delusion with a foreign mark, he falls without doubt, on account of that different mark as well.

Verse 112 (devibhagavatam.11.15.112)

नाङ्कनं विग्रहे कुर्याद्वेदमार्गं समाश्रितः । श्रौतधर्मैकनिष्ठानां लिङ्गं तु श्रौतमेव हि ॥

nāṅkanaṁ vigrahe kuryādvedamārgaṁ samāśritaḥ śrautadharmaikaniṣṭhānāṁ liṅgaṁ tu śrautameva hi

One who has taken refuge in the path of the Veda should not make a sectarian mark upon the sacred image, for the true mark of those exclusively devoted to Shruti-sanctioned dharma is indeed the Shruti-sanctioned mark alone.

Verse 113 (devibhagavatam.11.15.113)

अश्रौतधर्मनिष्ठानामश्रौत लिङ्गमीरितम् । देवता वेदसिद्धा यास्तासां लिङ्गं तु वैदिकम् ॥

aśrautadharmaniṣṭhānāmaśrauta liṅgamīritam devatā vedasiddhā yāstāsāṁ liṅgaṁ tu vaidikam

For those devoted to dharma not sanctioned by Shruti, a non-Shruti mark is prescribed; but for those deities established by the Vedas, the mark is indeed the Vedic one.

Verse 114 (devibhagavatam.11.15.114)

अश्रौततन्त्रनिष्ठा यास्तासामश्रौतमेव हि । वेदसिद्धो महादेवः साक्षात्संसारमोचकः ॥

aśrautatantraniṣṭhā yāstāsāmaśrautameva hi vedasiddho mahādevaḥ sākṣātsaṁsāramocakaḥ

For those paths devoted to tantras not sanctioned by Shruti, the mark is indeed non-Shruti as well. Mahadeva, established by the Vedas, is directly the liberator from worldly existence;

Verse 115 (devibhagavatam.11.15.115)

भक्तानामुपकाराय श्रौतं लिङ्गं दधाति च । वेदसिद्धस्य विष्णोश्च श्रौतं लिङ्गं न चेतरत् ॥

bhaktānāmupakārāya śrautaṁ liṅgaṁ dadhāti ca vedasiddhasya viṣṇośca śrautaṁ liṅgaṁ na cetarat

for the benefit of his devotees he bears the Shruti-sanctioned mark. Likewise, for Vishnu, who is also established by the Vedas, the mark is the Shruti-sanctioned one and none other,

Verse 116 (devibhagavatam.11.15.116)

प्रादुर्भावविशेषाणामपि तस्य तदेव हि । श्रौतं लिङ्गं तु विज्ञेयं त्रिपुण्ड्रोद्धूलनादिकम् ॥

prādurbhāvaviśeṣāṇāmapi tasya tadeva hi śrautaṁ liṅgaṁ tu vijñeyaṁ tripuṇḍroddhūlanādikam

and this holds true for his various special manifestations as well. The Shruti-sanctioned mark is to be understood as the smearing of the tripundra and the like;

Verse 117 (devibhagavatam.11.15.117)

अश्रौतमूर्ध्वपुण्ड्रादि नैव तिर्यक्त्रिपुण्ड्रकम् । वेदमार्गैकनिष्ठानां वेदोक्तेनैव वर्त्मना ॥

aśrautamūrdhvapuṇḍrādi naiva tiryaktripuṇḍrakam vedamārgaikaniṣṭhānāṁ vedoktenaiva vartmanā

the urdhvapundra and the like are non-Shruti-sanctioned, unlike the horizontal tripundra. For those exclusively devoted to the path of the Veda, by the very path declared in the Veda,

Verse 118 (devibhagavatam.11.15.118)

ललाटे भस्मना तिर्यक्त्रिपुण्ड्रं धार्यमेव हि । यस्तु नारायणं देवं प्रपन्नः परमं पदम् । धारयेत्सर्वदा शूलं ललाटे गन्धवारिणा ॥

lalāṭe bhasmanā tiryaktripuṇḍraṁ dhāryameva hi yastu nārāyaṇaṁ devaṁ prapannaḥ paramaṁ padam dhārayetsarvadā śūlaṁ lalāṭe gandhavāriṇā

the horizontal tripundra made with ash must indeed be worn upon the forehead. But whoever has taken refuge in the god Narayana, the Supreme Abode, should always wear the trident-shaped mark upon the forehead with sandal-paste and water.