The Shirovrata and the Wearing of the Tripundra

Verse 1 (devibhagavatam.11.9.1)

श्रीनारायण उवाच । इदं शिरोव्रतं चीर्णं विधिवद्यैर्द्विजातिभिः । तेषामेव परां विद्यां वदेदज्ञानबाधिकाम्

śrīnārāyaṇa uvāca idaṁ śirovrataṁ cīrṇaṁ vidhivadyairdvijātibhiḥ teṣāmeva parāṁ vidyāṁ vadedajñānabādhikām

Shri Narayana said: To those twice-born who have duly performed this Shirovrata, one should teach the supreme knowledge that removes ignorance.

Verse 2 (devibhagavatam.11.9.2)

विधिवच्छ्रद्धया सार्धं न चीर्णं यैः शिरोव्रतम् । श्रौतस्मार्तसमाचारस्तेषामनुपकारकः

vidhivacchraddhayā sārdhaṁ na cīrṇaṁ yaiḥ śirovratam śrautasmārtasamācārasteṣāmanupakārakaḥ

For those who have not duly performed the Shirovrata together with faith, the observance of Shrauta and Smarta conduct is of no benefit.

Verse 3 (devibhagavatam.11.9.3)

शिरोव्रतसमाचारादेव ब्रह्मादिदेवताः । देवता अभवन्विद्वन् खलु नान्येन हेतुना

śirovratasamācārādeva brahmādidevatāḥ devatā abhavanvidvan khalu nānyena hetunā

O wise one, it is precisely through the practice of the Shirovrata that Brahma and the other deities became gods — by no other cause whatsoever.

Verse 4 (devibhagavatam.11.9.4)

शिरोव्रतस्य माहात्म्यं पूर्वैः पूर्वतरं कृतम् । ब्रह्मा विष्णुश्च रुद्रश्च देवताः सकला अपि

śirovratasya māhātmyaṁ pūrvaiḥ pūrvataraṁ kṛtam brahmā viṣṇuśca rudraśca devatāḥ sakalā api

The glory of the Shirovrata was established by the ancient ones, even earlier still; Brahma, Vishnu, Rudra, and all the gods —

Verse 5 (devibhagavatam.11.9.5)

सर्वपातकयुक्तोऽपि मुच्यते सर्वपातकैः । शिरोव्रतमिदं येन चरितं विधिवद्बुधैः

sarvapātakayukto'pi mucyate sarvapātakaiḥ śirovratamidaṁ yena caritaṁ vidhivadbudhaiḥ

even one joined with every kind of sin is released from every sin, by whom this Shirovrata has been duly practiced by the wise.

Verse 6 (devibhagavatam.11.9.6)

शिरोव्रतमिदं नाम शिरस्याथर्वणश्रुतेः । यदुक्तं तद्धि नैवान्यत्तत्तु पुण्येन लभ्यते

śirovratamidaṁ nāma śirasyātharvaṇaśruteḥ yaduktaṁ taddhi naivānyattattu puṇyena labhyate

This is named the 'Shirovrata' after the Shiras chapter of the Atharvana Shruti; what is declared there is indeed nothing else, and it is attained only through merit.

Verse 7 (devibhagavatam.11.9.7)

शाखाभेदेषु नामानि व्रतस्यास्य विभेदतः । पठ्यन्ते मुनिशार्दूल शाखास्वेकव्रतं हि तत्

śākhābhedeṣu nāmāni vratasyāsya vibhedataḥ paṭhyante muniśārdūla śākhāsvekavrataṁ hi tat

O tiger among sages, in the various Vedic branches the names of this vow are recited differently, yet across the branches it is, in truth, one and the same vow.

Verse 8 (devibhagavatam.11.9.8)

सर्वशाखासु वस्त्वेकं शिवाख्यं सत्यचिद्घनम् । तथा तद्विषयं ज्ञानं तथैव च शिरोतव्रतम्

sarvaśākhāsu vastvekaṁ śivākhyaṁ satyacidghanam tathā tadviṣayaṁ jñānaṁ tathaiva ca śirotavratam

Across all the branches, the single Reality, named Shiva, of the nature of Truth and dense Consciousness, is the same; likewise the knowledge concerning it, and likewise the Shirovrata itself.

Verse 9 (devibhagavatam.11.9.9)

शिरोव्रतविहीनस्तु सर्वधर्मविवर्जितः । अपि सर्वासु विद्यासु सोऽधिकारी न संशयः

śirovratavihīnastu sarvadharmavivarjitaḥ api sarvāsu vidyāsu so'dhikārī na saṁśayaḥ

One devoid of the Shirovrata is excluded from all dharma; even in respect of all forms of learning he is, without doubt, not qualified.

Verse 10 (devibhagavatam.11.9.10)

शिरोव्रतमिदं कार्यं पापकान्तारदाहकम् । साधनं सर्वविद्यानां यतस्तत्सम्यगाचरेत्

śirovratamidaṁ kāryaṁ pāpakāntāradāhakam sādhanaṁ sarvavidyānāṁ yatastatsamyagācaret

This Shirovrata must therefore be performed, for it burns away the forest of sin; since it is the means to all forms of knowledge, one should practice it properly.

Verse 11 (devibhagavatam.11.9.11)

श्रुतिराथर्वणी सूक्ष्मा सूक्ष्मार्थस्य प्रकाशिनी । यदुवाच व्रतं प्रीत्या तन्नित्यं सम्यगाचरेत्

śrutirātharvaṇī sūkṣmā sūkṣmārthasya prakāśinī yaduvāca vrataṁ prītyā tannityaṁ samyagācaret

The Atharvana Shruti, subtle, the revealer of subtle meaning, has declared this vow with love; one should therefore always practice it correctly.

Verse 12 (devibhagavatam.11.9.12)

अग्निरित्यादिभिर्मन्त्रैः षड्भिः शुद्धेन भस्मना । सर्वाङ्गोद्धूलनं कुर्याच्छिरोव्रतसमाह्वयम्

agnirityādibhirmantraiḥ ṣaḍbhiḥ śuddhena bhasmanā sarvāṅgoddhūlanaṁ kuryācchirovratasamāhvayam

With the six mantras beginning 'agnir iti', using pure ash, one should smear the entire body — this is what is called the Shirovrata.

Verse 13 (devibhagavatam.11.9.13)

एतच्छिरोव्रतं कुर्यात्सन्ध्याकालेषु सादरम् । यावद्विद्योदयस्तावत्तस्य विद्या खलूत्तमा

etacchirovrataṁ kuryātsandhyākāleṣu sādaram yāvadvidyodayastāvattasya vidyā khalūttamā

One should perform this Shirovrata reverently at the twilight junctures; for as long as true knowledge has not yet dawned, his learning up to that point remains merely excellent.

Verse 14 (devibhagavatam.11.9.14)

द्वादशाब्दमथाब्दं वा तदर्धं च तदर्धकम् । प्रकुर्याद्द्वादशाहं वा सङ्कल्पेन शिरोव्रतम्

dvādaśābdamathābdaṁ vā tadardhaṁ ca tadardhakam prakuryāddvādaśāhaṁ vā saṅkalpena śirovratam

One should perform the Shirovrata, by formal resolve, for twelve years, or for one year, or for half of that, or for half again, or — at minimum — for twelve days.

Verse 15 (devibhagavatam.11.9.15)

शिरोव्रतेन यः स्नातस्तं तु नोपदिशेत्तु यः । तस्य विद्या विनष्टा स्यान्निर्घृणः स गुरुः खलु

śirovratena yaḥ snātastaṁ tu nopadiśettu yaḥ tasya vidyā vinaṣṭā syānnirghṛṇaḥ sa guruḥ khalu

That guru who does not impart teaching to one who has been consecrated through the Shirovrata — his own learning becomes destroyed; he is truly a merciless guru.

Verse 16 (devibhagavatam.11.9.16)

ब्रह्मविद्यागुरुः साक्षान्मुनिः कारुणिकः खलु । यथा सर्वेश्वरः श्रीमान्मृदुः कारुणिकः खलु

brahmavidyāguruḥ sākṣānmuniḥ kāruṇikaḥ khalu yathā sarveśvaraḥ śrīmānmṛduḥ kāruṇikaḥ khalu

The guru of the knowledge of Brahman is indeed directly a compassionate sage — just as the glorious Lord of all is himself gentle and truly compassionate.

Verse 17 (devibhagavatam.11.9.17)

जन्मान्तरसहस्रेषु नरा ये धर्मचारिणः । तेषामेव खलु श्रद्धा जायते न कदाचन

janmāntarasahasreṣu narā ye dharmacāriṇaḥ teṣāmeva khalu śraddhā jāyate na kadācana

Only in those men who have practiced dharma across thousands of previous births does faith arise — for others, it never arises.

Verse 18 (devibhagavatam.11.9.18)

प्रत्युताज्ञानबाहुल्याद्द्वेष एव विजायते । अतः प्रद्वेषयुक्तस्य न भवेदात्मवेदनम्

pratyutājñānabāhulyāddveṣa eva vijāyate ataḥ pradveṣayuktasya na bhavedātmavedanam

On the contrary, from an abundance of ignorance, hatred alone is born. Therefore, for one filled with hatred, knowledge of the Self cannot arise.

Verse 19 (devibhagavatam.11.9.19)

ब्रह्मविद्योपदेशस्य साक्षादेवाधिकारिणः । त एव नेतरे विद्वन् ये तु स्नाताः शिरोव्रतैः

brahmavidyopadeśasya sākṣādevādhikāriṇaḥ ta eva netare vidvan ye tu snātāḥ śirovrataiḥ

O wise one, those alone who have been consecrated through the Shirovrata are, directly, the qualified recipients of instruction in the knowledge of Brahman — no others.

Verse 20 (devibhagavatam.11.9.20)

व्रतं पाशुपतं चीर्णं यैर्द्विजैरादरेण तु । तेषामेवोपदेष्टव्यमिति वेदानुशासनम्

vrataṁ pāśupataṁ cīrṇaṁ yairdvijairādareṇa tu teṣāmevopadeṣṭavyamiti vedānuśāsanam

Only to those twice-born who have reverently observed the Pashupata vow should this teaching be imparted — such is the teaching of the Veda.

Verse 21 (devibhagavatam.11.9.21)

यः पशुस्तत्पशुत्वं च व्रतेनानेन सन्त्यजेत् । तान्हत्वा न स पापीयान्भवेद्वेदान्तनिश्चयः

yaḥ paśustatpaśutvaṁ ca vratenānena santyajet tānhatvā na sa pāpīyānbhavedvedāntaniścayaḥ

He who is a bound creature casts off that bound state through this vow; having thus 'slain' that bound condition, he does not become a sinner — such is the settled conclusion of the Vedanta.

Verse 22 (devibhagavatam.11.9.22)

त्रिपुण्ड्रधारणं प्रोक्तं जाबालैरादरेण तु । त्रियम्बकेन मन्त्रेण सतारेण शिवेन च

tripuṇḍradhāraṇaṁ proktaṁ jābālairādareṇa tu triyambakena mantreṇa satāreṇa śivena ca

The wearing of the Tripundra is reverently declared by the followers of the Jabala tradition, to be applied with the Tryambaka mantra, together with the Pranava, and with the Shiva mantra.

Verse 23 (devibhagavatam.11.9.23)

त्रिपुण्ड्रं धारयेन्नित्यं गहस्थाश्रममाश्रितः । ओङ्कारेण त्रिरुक्तेन सहंसेन त्रिपुण्ड्रकम्

tripuṇḍraṁ dhārayennityaṁ gahasthāśramamāśritaḥ oṅkāreṇa triruktena sahaṁsena tripuṇḍrakam

One who has taken up the householder's stage of life should always wear the Tripundra. With the Omkara recited three times, together with the Hamsa mantra, one should apply the Tripundra;

Verse 24 (devibhagavatam.11.9.24)

धारयेद्भिक्षुको नित्यमिति जाबालिकी श्रुतिः । त्रियम्बकेन मन्त्रेण प्रणवेन शिवेन च

dhārayedbhikṣuko nityamiti jābālikī śrutiḥ triyambakena mantreṇa praṇavena śivena ca

the mendicant should wear it thus always — so states the Jabala Shruti. With the Tryambaka mantra, with the Pranava, and with the Shiva mantra —

Verse 25 (devibhagavatam.11.9.25)

गृहस्थश्च वानप्रस्थो धारयेच्च त्रिपुण्ड्रकम् । मेधावीत्यादिना वापि ब्रह्मचारी दिने दिने

gṛhasthaśca vānaprastho dhārayecca tripuṇḍrakam medhāvītyādinā vāpi brahmacārī dine dine

the householder and the forest-dweller should wear the Tripundra; and the celibate student, day by day, should wear it with the 'medhavi' mantra or the like.

Verse 26 (devibhagavatam.11.9.26)

भस्मना सजलेनापि धारयेच्च त्रिपुण्ड्रकम् । ब्राह्मणो विधिनोत्पन्नस्त्रिपुण्ड्रभस्मनैव तु

bhasmanā sajalenāpi dhārayecca tripuṇḍrakam brāhmaṇo vidhinotpannastripuṇḍrabhasmanaiva tu

One should wear the Tripundra with ash, even mixed with water. A brahmin, born by proper rule, should indeed wear only ash-tripundra —

Verse 27 (devibhagavatam.11.9.27)

ललाटे धारयेन्नित्यं तिर्यग्भस्मावगुण्ठनम् । (महादेवस्य सम्बन्धात्तद्धर्मेऽप्यस्ति सङ्गतिः ।) सम्यक् त्रिपुण्ड्रधर्मं च ब्राह्मणो नित्यमाचरेत्

lalāṭe dhārayennityaṁ tiryagbhasmāvaguṇṭhanam (mahādevasya sambandhāttaddharme'pyasti saṅgatiḥ ) samyak tripuṇḍradharmaṁ ca brāhmaṇo nityamācaret

he should always wear as a horizontal application upon the forehead. (Because of its connection to Mahadeva, there is fitness in this dharma as well.) The brahmin should always properly observe the dharma of the Tripundra.

Verse 28 (devibhagavatam.11.9.28)

आदिब्राह्मणभूतेन त्रिपुण्ड्रं भस्मना धृतम् । यतोऽत एव विप्रस्तु त्रिपुण्ड्रं धारयेत्सदा

ādibrāhmaṇabhūtena tripuṇḍraṁ bhasmanā dhṛtam yato'ta eva viprastu tripuṇḍraṁ dhārayetsadā

The Tripundra of ash was worn by the primordial Brahmin, Brahma, himself; therefore, for this very reason, the brahmin should always wear the Tripundra.

Verse 29 (devibhagavatam.11.9.29)

भस्मना वेदसिद्धेन त्रिपुण्ड्रं देहगुण्ठनम् । रुद्रलिङ्गार्चनं वापि मोहतोऽपि च न त्यजेत्

bhasmanā vedasiddhena tripuṇḍraṁ dehaguṇṭhanam rudraliṅgārcanaṁ vāpi mohato'pi ca na tyajet

One should never abandon, even out of delusion, the covering of the body with the Tripundra made of Veda-established ash, nor the worship of the Rudra-linga.

Verse 30 (devibhagavatam.11.9.30)

त्रियम्बकेन मन्त्रेण सतारेण तथैव च । पञ्चाक्षरेण मन्त्रेण प्रणवेन तथैव च

triyambakena mantreṇa satāreṇa tathaiva ca pañcākṣareṇa mantreṇa praṇavena tathaiva ca

With the Tryambaka mantra together with the Pranava, and likewise with the five-syllabled mantra together with the Pranava,

Verse 31 (devibhagavatam.11.9.31)

ललाटे हृदये चैव दोर्द्वन्द्वे च महामुने । त्रिपुण्ड्रं धारयेन्नित्यं संन्यासाश्रममाश्रितः

lalāṭe hṛdaye caiva dordvandve ca mahāmune tripuṇḍraṁ dhārayennityaṁ saṁnyāsāśramamāśritaḥ

O great sage, one who has taken up the stage of renunciation should always wear the Tripundra on the forehead, on the heart, and on both arms.

Verse 32 (devibhagavatam.11.9.32)

त्रियायुषेण मन्त्रेण मेधावीत्यादिनाथवा । गौणेन भस्मना धार्यं त्रिपुण्ड्रं ब्रह्मचारिणा

triyāyuṣeṇa mantreṇa medhāvītyādināthavā gauṇena bhasmanā dhāryaṁ tripuṇḍraṁ brahmacāriṇā

With the Tryayusha mantra, or with the 'medhavi' mantra or the like, the celibate student should wear the Tripundra with ordinary ash.

Verse 33 (devibhagavatam.11.9.33)

नमोऽन्तेन शिवेनैव शूद्रः शुश्रूषणे रतः । उद्धूलनं त्रिपुण्ड्रं च नित्यं भक्त्या समाचरेत्

namo'ntena śivenaiva śūdraḥ śuśrūṣaṇe rataḥ uddhūlanaṁ tripuṇḍraṁ ca nityaṁ bhaktyā samācaret

The shudra, devoted to service, should, with the Shiva mantra ending in 'namah', always practice the ash-smearing and the Tripundra with devotion.

Verse 34 (devibhagavatam.11.9.34)

अन्येषामपि सर्वेषां विना मन्त्रेण सुव्रत । उद्धूलनं त्रिपुण्ड्रं च कर्तव्यं भक्तितो मुने

anyeṣāmapi sarveṣāṁ vinā mantreṇa suvrata uddhūlanaṁ tripuṇḍraṁ ca kartavyaṁ bhaktito mune

O sage of excellent vows, for all others too, the ash-smearing and the Tripundra should be performed with devotion, even without mantra.

Verse 35 (devibhagavatam.11.9.35)

भूत्यैवोद्धूलनं तिर्यक् त्रिपुण्ड्रस्य च धारणम् । वरेण्यं सर्वधर्मेभ्यस्तस्मान्नित्यं समाचरेत्

bhūtyaivoddhūlanaṁ tiryak tripuṇḍrasya ca dhāraṇam vareṇyaṁ sarvadharmebhyastasmānnityaṁ samācaret

The smearing with ash and the wearing of the horizontal Tripundra are supremely excellent, surpassing all other dharmas; therefore one should always observe them.

Verse 36 (devibhagavatam.11.9.36)

भस्माग्निहोत्रजं वाथ विरजाग्निसमुद्भवम् । आदरेण समादाय शुद्धे पात्रे निधाय तत्

bhasmāgnihotrajaṁ vātha virajāgnisamudbhavam ādareṇa samādāya śuddhe pātre nidhāya tat

Taking up reverently the ash born from the agnihotra fire, or that arisen from the sacred Viraja fire, and having placed it in a pure vessel,

Verse 37 (devibhagavatam.11.9.37)

प्रक्षाल्य पादौ हस्तौ च द्विराचम्य समाहितः । गृहीत्वा भस्म तत्पञ्चब्रह्ममन्त्रैः शनैः शनैः

prakṣālya pādau hastau ca dvirācamya samāhitaḥ gṛhītvā bhasma tatpañcabrahmamantraiḥ śanaiḥ śanaiḥ

having washed the feet and hands, and sipped water twice for purification, with a composed mind, one should take up that ash, slowly and gradually, with the five Brahma-mantras.

Verse 38 (devibhagavatam.11.9.38)

प्राणायामत्रयं कृत्वा अग्निरित्यादिमन्त्रितम् । तैरेव सप्तभिर्मन्त्रैस्त्रिवारमभिमन्त्रयेत्

prāṇāyāmatrayaṁ kṛtvā agnirityādimantritam taireva saptabhirmantraistrivāramabhimantrayet

Having performed pranayama three times, consecrated with the mantras beginning 'agnir iti', one should consecrate it three times over with those same seven mantras.

Verse 39 (devibhagavatam.11.9.39)

ओमापोज्योतिरित्युक्त्वा ध्यात्वा मन्त्रानुदीरयेत् । सितेन भस्मना पूर्वं समुद्धूल्य शरीरकम्

omāpojyotirityuktvā dhyātvā mantrānudīrayet sitena bhasmanā pūrvaṁ samuddhūlya śarīrakam

Having uttered 'Om, apo jyotih...', and meditating, one should recite the mantras; having first smeared the body with the white ash,

Verse 40 (devibhagavatam.11.9.40)

विपापो विरजो मर्त्यो जायते नात्र संशयः । ततो ध्यात्वा महाविष्णुं जगन्नाथं जलाधिपम्

vipāpo virajo martyo jāyate nātra saṁśayaḥ tato dhyātvā mahāviṣṇuṁ jagannāthaṁ jalādhipam

the mortal becomes free of sin and free of impurity — of this there is no doubt. Then, having meditated upon Maha-Vishnu, the Lord of the world, the ruler of the waters,

Verse 41 (devibhagavatam.11.9.41)

संयोज्य भस्मना तोयमग्निरित्यादिभिः पुनः । विमृज्य साम्बं ध्यात्वा च समुद्धूल्योर्ध्वमस्तकम्

saṁyojya bhasmanā toyamagnirityādibhiḥ punaḥ vimṛjya sāmbaṁ dhyātvā ca samuddhūlyordhvamastakam

one should mix water with the ash again, consecrated with the mantras beginning 'agnir iti'; having wiped the body and meditated on Shiva together with Amba, one should smear the upper part of the head.

Verse 42 (devibhagavatam.11.9.42)

तेन भावनया ब्राह्मभूतेन सितभस्मना । ललाटवक्षःस्कन्धेषु स्वाश्रमोचितमन्त्रतः

tena bhāvanayā brāhmabhūtena sitabhasmanā lalāṭavakṣaḥskandheṣu svāśramocitamantrataḥ

With that white ash, thus made sacred like Brahman itself through this contemplation, on the forehead, chest, and shoulders, using the mantra appropriate to one's own stage of life —

Verse 43 (devibhagavatam.11.9.43)

मध्यमानामिकाङ्गुष्ठैरनुलोमविलोमतः । त्रिपुण्ड्रं धारयेन्नित्यं त्रिकालेष्वपि भक्तितः

madhyamānāmikāṅguṣṭhairanulomavilomataḥ tripuṇḍraṁ dhārayennityaṁ trikāleṣvapi bhaktitaḥ

with the middle finger, ring finger, and thumb, moving forward and back, one should always devotedly apply the Tripundra, even at all three daily junctures of time.