The Glory of Bhasma

Verse 1 (shiva.vidyeshvara.24.1)

सूत उवाच । द्विविधं भस्म सम्प्रोक्तं सर्वमङ्गलदं परम् । तत्प्रकारमहं वक्ष्ये सावधानतया शृणु ॥ 24.1 ॥

sūta uvāca dvividhaṁ bhasma samproktaṁ sarvamaṅgaladaṁ param tatprakāramahaṁ vakṣye sāvadhānatayā śaṛṇu

Suta said: Ash is declared to be of two kinds, bestowing the highest auspiciousness; I shall now tell its types — listen with care.

Verse 2 (shiva.vidyeshvara.24.2)

एकं ज्ञेयं महाभस्म द्वितीयं स्वल्पसंज्ञकम् । महाभस्म इति प्रोक्तं भस्म नानाविधं परम् ॥ 24.2 ॥

ekaṁ jñeyaṁ mahābhasma dvitīyaṁ svalpasaṁjñakam mahābhasma iti proktaṁ bhasma nānāvidhaṁ param

One should be known as Maha-bhasma (great ash), the second is called Svalpa (lesser); what is called Maha-bhasma is itself of many varieties.

Verse 3 (shiva.vidyeshvara.24.3)

तद्भस्म त्रिविधं प्रोक्तं श्रौतं स्मार्तं च लौकिकम् । भस्मैव स्वल्पसंज्ञं हि बहुधा परिकीर्तितम् ॥ 24.3 ॥

tadbhasma trividhaṁ proktaṁ śrautaṁ smārtaṁ ca laukikam bhasmaiva svalpasaṁjñaṁ hi bahudhā parikīrtitam

That ash too is declared to be threefold — Shrauta (Vedic-fire), Smarta (domestic-rite), and Laukika (ordinary); the ash called Svalpa is likewise celebrated as manifold.

Verse 4 (shiva.vidyeshvara.24.4)

श्रौतं भस्म तथा स्मार्तं द्विजानामेव कीर्तितम् । अन्येषामपि सर्वेषामपरं भस्म लौकिकम् ॥ 24.4 ॥

śrautaṁ bhasma tathā smārtaṁ dvijānāmeva kīrtitam anyeṣāmapi sarveṣāmaparaṁ bhasma laukikam

Shrauta and Smarta ash are declared for the twice-born alone; for all others there is the other kind, ordinary ash.

Verse 5 (shiva.vidyeshvara.24.5)

धारणं मन्त्रतः प्रोक्तं द्विजानां मुनिपुङ्गवैः । केवलं धारणं ज्ञेयमन्येषां मन्त्रवर्जितम् ॥ 24.5 ॥

dhāraṇaṁ mantrataḥ proktaṁ dvijānāṁ munipuṅgavaiḥ kevalaṁ dhāraṇaṁ jñeyamanyeṣāṁ mantravarjitam

The foremost sages have prescribed for brahmins the wearing of ash with mantra; for others, mere wearing without mantra should be known.

Verse 6 (shiva.vidyeshvara.24.6)

आग्नेयमुच्यते भस्म दग्धगोमयसम्भवम् । तदपि द्रव्यमित्युक्तं त्रिपुण्ड्रस्य महामुने ॥ 24.6 ॥

āgneyamucyate bhasma dagdhagomayasambhavam tadapi dravyamityuktaṁ tripuṇḍrasya mahāmune

Ash arisen from burnt cow-dung is called 'Agneya'; that too, O great sage, is declared a fit substance for the tripundra.

Verse 7 (shiva.vidyeshvara.24.7)

अग्निहोत्रोत्थितं भस्म सङ्ग्राह्यं वा मनीषिभिः । अन्ययज्ञोत्थितं वापि त्रिपुण्ड्रस्य च धारणे ॥ 24.7 ॥

agnihotrotthitaṁ bhasma saṅgrāhyaṁ vā manīṣibhiḥ anyayajñotthitaṁ vāpi tripuṇḍrasya ca dhāraṇe

Ash arisen from the Agnihotra fire may be gathered by the wise, or else that arisen from any other sacrifice, for the wearing of the tripundra.

Verse 8 (shiva.vidyeshvara.24.8)

अग्निरित्यादिभिर्मन्त्रैर्जाबालोपनिषद्गतैः । सप्तभिर्धूलनं कार्यं भस्मना सजलेन च ॥ 24.8 ॥

agnirityādibhirmantrairjābālopaniṣadgataiḥ saptabhirdhūlanaṁ kāryaṁ bhasmanā sajalena ca

With the seven mantras beginning 'Agniḥ...' found in the Jabala Upanishad, one should perform the smearing with ash mixed with water.

Verse 9 (shiva.vidyeshvara.24.9)

वर्णानामाश्रमाणां च मन्त्रतोऽमन्त्रतोऽपि च । त्रिपुण्ड्रोद्धूलनं प्रोक्तं जाबालैरादरेण च ॥ 24.9 ॥

varṇānāmāśramāṇāṁ ca mantrato’mantrato’pi ca tripuṇḍroddhūlanaṁ proktaṁ jābālairādareṇa ca

For all classes and stages of life, whether with mantra or without, the smearing of the tripundra has been prescribed with reverence by the followers of the Jabala.

Verse 10 (shiva.vidyeshvara.24.10)

भस्मनोद्धूलनं चैव धृतं तिर्यक् त्रिपुण्ड्रकम् । प्रमादादपि मोक्षार्थी न त्यजेदिति वै श्रुतिः ॥ 24.10 ॥

bhasmanoddhūlanaṁ caiva dhṛtaṁ tiryak tripuṇḍrakam pramādādapi mokṣārthī na tyajediti vai śrutiḥ

The smearing of ash, and the wearing of the horizontal tripundra — one desiring liberation should never abandon these even out of carelessness, so declares the Shruti.

Verse 11 (shiva.vidyeshvara.24.11)

शिवेन विष्णुना चैव धृतं तिर्यक् त्रिपुण्ड्रकम् । उमादेव्या च लक्ष्म्या च स्तुतमन्यैश्च नित्यशः ॥ 24.11 ॥

śivena viṣṇunā caiva dhṛtaṁ tiryak tripuṇḍrakam umādevyā ca lakṣmyā ca stutamanyaiśca nityaśaḥ

The horizontal tripundra has been worn by Shiva himself, and by Vishnu too; it is ever praised by the goddess Uma, by Lakshmi, and by others.

Verse 12 (shiva.vidyeshvara.24.12)

ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रैरपि च सङ्करैः । अपभ्रंशैर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥ 24.12 ॥

brāhmaṇaiḥ kṣatriyairvaiśyaiḥ śūdrairapi ca saṅkaraiḥ apabhraṁśairdhṛtaṁ bhasma tripuṇḍroddhūlanātmanā

By brahmins, kshatriyas, vaishyas, shudras, and even by mixed castes, ash has been worn in the form of the tripundra-smearing.

Verse 13 (shiva.vidyeshvara.24.13)

उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये । तेषां नास्ति समाचारो वर्णाश्रमसमन्वितः ॥ 24.13 ॥

uddhūlanaṁ tripuṇḍraṁ ca śraddhayā nācaranti ye teṣāṁ nāsti samācāro varṇāśramasamanvitaḥ

Those who do not perform the smearing and the tripundra with faith have no conduct that truly befits their class and stage of life.

Verse 14 (shiva.vidyeshvara.24.14)

उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये । तेषां नास्ति विनिर्मुक्तिः संसाराज्जन्मकोटिभिः ॥ 24.14 ॥

uddhūlanaṁ tripuṇḍraṁ ca śraddhayā nācaranti ye teṣāṁ nāsti vinirmuktiḥ saṁsārājjanmakoṭibhiḥ

Those who do not perform the smearing and the tripundra with faith have no release from worldly existence, even across a crore births.

Verse 15 (shiva.vidyeshvara.24.15)

उद्धूलनं त्रिपुण्ड्रञ्च श्रद्धया नाचरन्ति ये । तेषां नास्ति शिवज्ञानं कल्पकोटिशतैरपि ॥ 24.15 ॥

uddhūlanaṁ tripuṇḍrañca śraddhayā nācaranti ye teṣāṁ nāsti śivajñānaṁ kalpakoṭiśatairapi

Those who do not perform the smearing and the tripundra with faith have no knowledge of Shiva, even across a hundred crore ages.

Verse 16 (shiva.vidyeshvara.24.16)

उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये । ते महापातकैर्युक्ता इति शास्त्रीयनिर्णयः ॥ 24.16 ॥

uddhūlanaṁ tripuṇḍraṁ ca śraddhayā nācaranti ye te mahāpātakairyuktā iti śāstrīyanirṇayaḥ

Those who do not perform the smearing and the tripundra with faith are laden with great sins — this is the settled conclusion of scripture.

Verse 17 (shiva.vidyeshvara.24.17)

उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये । तेषामाचरितं सर्वं विपरीतफलाय हि ॥ 24.17 ॥

uddhūlanaṁ tripuṇḍraṁ ca śraddhayā nācaranti ye teṣāmācaritaṁ sarvaṁ viparītaphalāya hi

For those who do not perform the smearing and the tripundra with faith, everything they do turns to the opposite, harmful fruit.

Verse 18 (shiva.vidyeshvara.24.18)

महापातकयुक्तानां जन्तूनां सर्वविद्विषाम् । त्रिपुण्ड्रोद्धूलनद्वेषो जायते सुदृढं मुने ॥ 24.18 ॥

mahāpātakayuktānāṁ jantūnāṁ sarvavidviṣām tripuṇḍroddhūlanadveṣo jāyate sudṛḍhaṁ mune

O sage, in creatures laden with great sin, hostile to all, a firm hatred of the smearing of the tripundra naturally arises.

Verse 19 (shiva.vidyeshvara.24.19)

शिवाग्निकार्यं यः कृत्वा कुर्यात्त्रियायुषात्मवित् । मुच्यते सर्वपापैस्तु स्पृष्टेन भस्मना नरः ॥ 24.19 ॥

śivāgnikāryaṁ yaḥ kṛtvā kuryāttriyāyuṣātmavit mucyate sarvapāpaistu spṛṣṭena bhasmanā naraḥ

Whoever, having performed Shiva's fire-rite, knowing the self, performs the rite of threefold longevity, that man, through the ash so touched, is freed from all sins.

Verse 20 (shiva.vidyeshvara.24.20)

सितेन भस्मना कुर्यात्त्रिसन्ध्यं यस्त्रिपुण्ड्रकम् । सर्वपापविनिर्मुक्तः शिवेन सह मोदते ॥ 24.20 ॥

sitena bhasmanā kuryāttrisandhyaṁ yastripuṇḍrakam sarvapāpavinirmuktaḥ śivena saha modate

Whoever performs the tripundra with white ash at the three daily junctures is freed from all sin and rejoices together with Shiva.

Verse 21 (shiva.vidyeshvara.24.21)

सितेन भस्मना कुर्याल्ललाटे तु त्रिपुण्ड्रकम् । योऽसावनादिभूतान्हि लोकानाप्तोऽमृतो भवेत् ॥ 24.21 ॥

sitena bhasmanā kuryāllalāṭe tu tripuṇḍrakam yo’sāvanādibhūtānhi lokānāpto’mṛto bhavet

Whoever performs the tripundra on the forehead with white ash attains the beginningless worlds and becomes immortal.

Verse 22 (shiva.vidyeshvara.24.22)

अकृत्वा भस्मना स्नानं न जपेद्वै षडक्षरम् । त्रिपुण्ड्रं च रचित्वा तु विधिना भस्मना जपेत् ॥ 24.22 ॥

akṛtvā bhasmanā snānaṁ na japedvai ṣaḍakṣaram tripuṇḍraṁ ca racitvā tu vidhinā bhasmanā japet

Without having bathed with ash, one should not chant the six-syllabled mantra; having made the tripundra, one should chant, using ash, according to rule.

Verse 23 (shiva.vidyeshvara.24.23)

अदयो वाधमो वापि सर्वपापान्वितोऽपि वा । उपपापान्वितो वापि मूर्खो वा पतितोऽपि वा ॥ 24.23 ॥

adayo vādhamo vāpi sarvapāpānvito’pi vā upapāpānvito vāpi mūrkho vā patito’pi vā

Whether pitiable or lowly, or laden with every sin, or afflicted with lesser sins, or foolish, or even fallen,

Verse 24 (shiva.vidyeshvara.24.24)

यस्मिन्देशे वसेन्नित्यं भूतिशासनसंयुतः । सर्वतीर्थैश्च क्रतुभिः सान्निध्यं क्रियते सदा ॥ 24.24 ॥

yasmindeśe vasennityaṁ bhūtiśāsanasaṁyutaḥ sarvatīrthaiśca kratubhiḥ sānnidhyaṁ kriyate sadā

in whatever land a person endowed with the ordinance of sacred ash constantly dwells, there the presence of all sacred waters and sacrifices is constantly brought about.

Verse 25 (shiva.vidyeshvara.24.25)

त्रिपुण्ड्रसहितो जीवः पूज्यः सर्वैः सुरासुरैः । पापान्वितोऽपि शुद्धात्मा किं पुनः श्रद्धया युतः ॥ 24.25 ॥

tripuṇḍrasahito jīvaḥ pūjyaḥ sarvaiḥ surāsuraiḥ pāpānvito’pi śuddhātmā kiṁ punaḥ śraddhayā yutaḥ

A soul endowed with the tripundra is worshipped by all gods and demons alike; even laden with sin, he becomes pure of soul — how much more so when endowed with faith!

Verse 26 (shiva.vidyeshvara.24.26)

यस्मिन्देशे शिवज्ञानी भूतिशासनसंयुतः । गतो यदृच्छयाद्यापि तस्मिंस्तीर्थाः समागताः ॥ 24.26 ॥

yasmindeśe śivajñānī bhūtiśāsanasaṁyutaḥ gato yadṛcchayādyāpi tasmiṁstīrthāḥ samāgatāḥ

In whatever land a Shiva-knower endowed with the ordinance of ash has gone even by mere chance, there all the sacred waters themselves have gathered.

Verse 27 (shiva.vidyeshvara.24.27)

बहुनात्र किमुक्तेन धार्यं भस्म सदा बुधैः । लिङ्गार्चनं सदा कार्यं जप्यो मन्त्रः षडक्षरः ॥ 24.27 ॥

bahunātra kimuktena dhāryaṁ bhasma sadā budhaiḥ liṅgārcanaṁ sadā kāryaṁ japyo mantraḥ ṣaḍakṣaraḥ

What need is there of much speaking here — the wise should always wear ash, should always worship the linga, and should chant the six-syllabled mantra.

Verse 28 (shiva.vidyeshvara.24.28)

ब्रह्मणा विष्णुना वापि रुद्रेण मुनिभिः सुरैः । भस्मधारणमाहात्म्यं न शक्यं परिभाषितुम् ॥ 24.28 ॥

brahmaṇā viṣṇunā vāpi rudreṇa munibhiḥ suraiḥ bhasmadhāraṇamāhātmyaṁ na śakyaṁ paribhāṣitum

Even by Brahma, by Vishnu, by Rudra, by sages and gods, the greatness of the wearing of ash cannot be fully described.

Verse 29 (shiva.vidyeshvara.24.29)

इति वर्णाश्रमाचारो लुप्तवर्णक्रियोऽपि च । पापात्सकृत्त्रिपुण्ड्रस्य धारणात्सोऽपि मुच्यते ॥ 24.29 ॥

iti varṇāśramācāro luptavarṇakriyo’pi ca pāpātsakṛttripuṇḍrasya dhāraṇātso’pi mucyate

Thus even one fallen from the conduct proper to caste and stage of life, even one whose class-duties have lapsed, is freed from sin merely by wearing the tripundra once.

Verse 30 (shiva.vidyeshvara.24.30)

ये भस्मधारिणं त्यक्त्वा कर्म कुर्वन्ति मानवाः । तेषां नास्ति विनिर्मोक्षः संसाराज्जन्मकोटिभिः ॥ 24.30 ॥

ye bhasmadhāriṇaṁ tyaktvā karma kurvanti mānavāḥ teṣāṁ nāsti vinirmokṣaḥ saṁsārājjanmakoṭibhiḥ

Those men who perform ritual action while shunning a wearer of ash have no release from worldly existence, even across a crore births.

Verse 31 (shiva.vidyeshvara.24.31)

तेनाधीतं गुरोः सर्वं तेन सर्वमनुष्ठितम् । येन विप्रेण शिरसि त्रिपुण्ड्रं भस्मना कृतम् ॥ 24.31 ॥

tenādhītaṁ guroḥ sarvaṁ tena sarvamanuṣṭhitam yena vipreṇa śirasi tripuṇḍraṁ bhasmanā kṛtam

By that brahmin on whose head the tripundra has been made with ash, it is as though everything has been learned from the guru, and everything has been duly performed.

Verse 32 (shiva.vidyeshvara.24.32)

ये भस्मधारिणं दृष्ट्वा नराः कुर्वन्ति ताडनम् । तेषां चण्डालतो जन्म ब्रह्मन्नूह्यं विपश्चिता ॥ 24.32 ॥

ye bhasmadhāriṇaṁ dṛṣṭvā narāḥ kurvanti tāḍanam teṣāṁ caṇḍālato janma brahmannūhyaṁ vipaścitā

O brahmin, those men who, upon seeing a wearer of ash, strike him — the wise should understand that their birth is, in effect, that of an outcaste.

Verse 33 (shiva.vidyeshvara.24.33)

मानस्तोकेन मन्त्रेण मन्त्रितं भस्म धारयेत् । ब्राह्मणः क्षत्रियश्चैव प्रोक्तेष्वङ्गेषु भक्तिमान् ॥ 24.33 ॥

mānastokena mantreṇa mantritaṁ bhasma dhārayet brāhmaṇaḥ kṣatriyaścaiva prokteṣvaṅgeṣu bhaktimān

Ash consecrated with the mantra 'Mānastoke' should be worn by the brahmin and the kshatriya, with devotion, upon the prescribed limbs.

Verse 34 (shiva.vidyeshvara.24.34)

वैश्यस्त्रियम्बकेनैव शूद्रः पञ्चाक्षरेण तु । अन्यासां विधवास्त्रीणां विधिः प्रोक्तश्च शूद्रवत् ॥ 24.34 ॥

vaiśyastriyambakenaiva śūdraḥ pañcākṣareṇa tu anyāsāṁ vidhavāstrīṇāṁ vidhiḥ proktaśca śūdravat

A vaishya should wear it with the Tryambaka mantra alone, and a shudra with the Panchakshara; for widowed women too, the rule declared is the same as for a shudra.

Verse 35 (shiva.vidyeshvara.24.35)

पञ्चब्रह्मादिमनुभिर्गृहस्थस्य विधीयते । त्रियम्बकेन मनुना विधिर्वै ब्रह्मचारिणः ॥ 24.35 ॥

pañcabrahmādimanubhirgṛhasthasya vidhīyate triyambakena manunā vidhirvai brahmacāriṇaḥ

For the householder, the rule is prescribed with the five mantras beginning with Brahma; for the celibate student, the rule is with the Tryambaka mantra.

Verse 36 (shiva.vidyeshvara.24.36)

अघोरेणाथ मनुना विपिनस्थविधिः स्मृतः । यतिस्तु प्रणवेनैव त्रिपुण्ड्रादीनि कारयेत् ॥ 24.36 ॥

aghoreṇātha manunā vipinasthavidhiḥ smṛtaḥ yatistu praṇavenaiva tripuṇḍrādīni kārayet

For the forest-dweller, the rule is held to be with the Aghora mantra; the renunciate should perform the tripundra and the rest with the Pranava alone.

Verse 37 (shiva.vidyeshvara.24.37)

अतिवर्णाश्रमी नित्यं शिवोऽहं भावनात्परात् । शिवयोगी च नियतमीशानेनापि धारयेत् ॥ 24.37 ॥

ativarṇāśramī nityaṁ śivo’haṁ bhāvanātparāt śivayogī ca niyatamīśānenāpi dhārayet

One beyond caste and life-stage, ever absorbed in the supreme feeling 'I am Shiva,' and the disciplined Shiva-yogi too, should wear it with the Ishana mantra.

Verse 38 (shiva.vidyeshvara.24.38)

न त्याज्यं सर्ववर्णैश्च भस्मधारणमुत्तमम् । अन्यैरपि यथा जीवैः सदेति शिवशासनम् ॥ 24.38 ॥

na tyājyaṁ sarvavarṇaiśca bhasmadhāraṇamuttamam anyairapi yathā jīvaiḥ sadeti śivaśāsanam

This supreme wearing of ash should never be abandoned by any caste whatsoever, nor by any other living being either — such is Shiva's own ordinance.

Verse 39 (shiva.vidyeshvara.24.39)

भस्मस्नानेन यावन्तः कणाः स्वाङ्गे प्रतिष्ठिताः । तावन्ति शिवलिङ्गानि तनौ धत्ते हि धारकः ॥ 24.39 ॥

bhasmasnānena yāvantaḥ kaṇāḥ svāṅge pratiṣṭhitāḥ tāvanti śivaliṅgāni tanau dhatte hi dhārakaḥ

As many particles of ash become fixed upon one's own limbs through the ash-bath, that many Shiva-lingas the wearer bears upon his body.

Verse 40 (shiva.vidyeshvara.24.40)

ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्चापि च सङ्कराः । स्त्रियोऽथ विधवा बालाः प्राप्ता पाखण्डिकास्तथा ॥ 24.40 ॥

brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāścāpi ca saṅkarāḥ striyo’tha vidhavā bālāḥ prāptā pākhaṇḍikāstathā

Brahmins, kshatriyas, vaishyas, shudras, and mixed castes too, women, widows, children, and even heretics,

Verse 41 (shiva.vidyeshvara.24.41)

ब्रह्मचारी गृही वन्यः संन्यासी वा व्रती तथा । नार्यो भस्मत्रिपुण्ड्राङ्का मुक्ता एव न संशयः ॥ 24.41 ॥

brahmacārī gṛhī vanyaḥ saṁnyāsī vā vratī tathā nāryo bhasmatripuṇḍrāṅkā muktā eva na saṁśayaḥ

The celibate student, the householder, the forest-dweller, or the renunciate, or one under vows likewise, and women too — marked with ash and the tripundra, are, without doubt, liberated.

Verse 42 (shiva.vidyeshvara.24.42)

ज्ञानाज्ञानधृतो वापि वह्निदाहसमो यथा । ज्ञानाज्ञानधृतं भस्म पावयेत्सकलं नरम् ॥ 24.42 ॥

jñānājñānadhṛto vāpi vahnidāhasamo yathā jñānājñānadhṛtaṁ bhasma pāvayetsakalaṁ naram

Whether worn with knowledge or without knowledge — just as fire burns regardless — so too, ash worn with or without knowledge purifies the whole person.

Verse 43 (shiva.vidyeshvara.24.43)

नाश्नीयाज्जलमन्नमल्पमपि वा भस्माक्षधृत्या विना भुक्त्वा वाथ गृही वनीपतियतिर्वर्णी तथा सङ्करः । एनोभुङ् नरकं प्रयाति स तदा गायत्रिजापेन तद् वर्णानां तु यतेस्तु मुख्यप्रणवाजापेन मुक्तिर्भवेत् ॥ 24.43 ॥

nāśnīyājjalamannamalpamapi vā bhasmākṣadhṛtyā vinā bhuktvā vātha gṛhī vanīpatiyatirvarṇī tathā saṅkaraḥ enobhuṅ narakaṁ prayāti sa tadā gāyatrijāpena tad varṇānāṁ tu yatestu mukhyapraṇavājāpena muktirbhavet

One should never eat water or food, even the smallest amount, without wearing ash and unbroken rice; a householder, forest-dweller, renunciate, celibate student, or one of mixed caste, having eaten so, goes to hell laden with that sin — purified then through the repetition of the Gayatri. For renunciates of every class, liberation comes about through the repetition of the principal Pranava alone.

Verse 44 (shiva.vidyeshvara.24.44)

त्रिपुण्ड्रं ये विनिन्दन्ति निन्दन्ति शिवमेव ते । धारयन्ति च ये भक्त्या धारयन्ति तमेव ते ॥ 24.44 ॥

tripuṇḍraṁ ye vinindanti nindanti śivameva te dhārayanti ca ye bhaktyā dhārayanti tameva te

Those who revile the tripundra revile Shiva himself; and those who wear it with devotion honour that very Shiva.

Verse 45 (shiva.vidyeshvara.24.45)

धिग्भस्मरहितं भालं धिग्ग्राममशिवालयम् । धिगनीशार्चनं जन्म धिग्विद्यामशिवाश्रयाम् ॥ 24.45 ॥

dhigbhasmarahitaṁ bhālaṁ dhiggrāmamaśivālayam dhiganīśārcanaṁ janma dhigvidyāmaśivāśrayām

Cursed is a forehead without ash, cursed is a village without a Shiva-temple, cursed is a life spent in worship devoid of the Lord, and cursed too is learning that takes refuge in what is not auspicious.

Verse 46 (shiva.vidyeshvara.24.46)

ये निन्दन्ति महेश्वरं त्रिजगतामाधारभूतं हरं ये निन्दन्ति त्रिपुण्ड्रधारणकरं दोषस्तु तद्दर्शने । ते वै सङ्करसूकरासुरखरश्वक्रोष्टुकीटोपमा जाता एव भवन्ति पापपरमास्ते नारकाः केवलम् ॥ 24.46 ॥

ye nindanti maheśvaraṁ trijagatāmādhārabhūtaṁ haraṁ ye nindanti tripuṇḍradhāraṇakaraṁ doṣastu taddarśane te vai saṅkarasūkarāsurakharaśvakroṣṭukīṭopamā jātā eva bhavanti pāpaparamāste nārakāḥ kevalam

Those who revile Maheshvara Hara, the very support of the three worlds, and those who revile a wearer of the tripundra — the fault lies entirely in their own distorted vision. They come to be born in the likeness of the mixed-born, of swine, demons, donkeys, dogs, jackals, and worms — utterly sinful, they become nothing but denizens of hell.

Verse 47 (shiva.vidyeshvara.24.47)

ते दृष्ट्वा शशिभास्करौ निशि दिने स्वप्नेऽपि नो केवलं पश्यन्तु श्रुतिरुद्रसूक्तजपतो मुच्येत तेनादृताः । तत्सम्भाषणतो भदेद्धि नरकं निस्तारवानास्थितं ये भस्मादिविधारणं हि पुरुषं निन्दन्ति मन्दा हि ते ॥ 24.47 ॥

te dṛṣṭvā śaśibhāskarau niśi dine svapne’pi no kevalaṁ paśyantu śrutirudrasūktajapato mucyeta tenādṛtāḥ tatsambhāṣaṇato bhadeddhi narakaṁ nistāravānāsthitaṁ ye bhasmādividhāraṇaṁ hi puruṣaṁ nindanti mandā hi te

Merely gazing upon the moon and the sun by night and day, and even in dreams, is not enough — only through the recitation of the Shruti's Rudra-sukta, held in honour, can they be freed. Even merely conversing with such devotees crosses one over that vast hell into which those foolish people fall, who revile a person wearing ash and the like.

Verse 48 (shiva.vidyeshvara.24.48)

न तान्त्रिकस्त्वधिकृतो नोर्ध्वपुण्ड्रधरो मुने । सन्तप्तचक्रचिह्नोऽत्र शिवयज्ञे बहिष्कृतः ॥ 24.48 ॥

na tāntrikastvadhikṛto nordhvapuṇḍradharo mune santaptacakracihno’tra śivayajñe bahiṣkṛtaḥ

O sage, one who is not qualified in the Tantric rites, or who bears the vertical mark instead, or who bears the mark of a heated disc — he is excluded here from Shiva's sacrifice.

Verse 49 (shiva.vidyeshvara.24.49)

तत्रैते बहवो लोका बृहज्जाबालचोदिताः । ते विचार्याः प्रयत्नेन ततो भस्मरतो भवेत् ॥ 24.49 ॥

tatraite bahavo lokā bṛhajjābālacoditāḥ te vicāryāḥ prayatnena tato bhasmarato bhavet

In this regard there are many matters enjoined in the great Jabala; these should be examined with effort, and only then does one become truly devoted to ash.

Verse 50 (shiva.vidyeshvara.24.50)

यच्चन्दनैश्चन्दनकेऽपि मिश्रं धार्यं हि भस्मैव त्रिपुण्ड्रभस्मना । विभूतिभालोपरि किञ्चनापि धार्यं सदा नो यदि सन्ति बुद्धयः ॥ 24.50 ॥

yaccandanaiścandanake’pi miśraṁ dhāryaṁ hi bhasmaiva tripuṇḍrabhasmanā vibhūtibhālopari kiñcanāpi dhāryaṁ sadā no yadi santi buddhayaḥ

Even whatever is mixed with sandalwood in the sandal-box should be nothing but ash, worn as the tripundra-ash; if one has any wisdom, nothing else at all should ever be worn upon the forehead's sacred mark.

Verse 51 (shiva.vidyeshvara.24.51)

स्त्रीभिस्त्रिपुण्ड्रमलकावधि धारणीयं भस्म द्विजादिभिरथो विधवाभिरेवम् । तद्वत्सदाश्रमवतां विशदा विभूति- र्धार्यापवर्गफलदा सकलाघहन्त्री ॥ 24.51 ॥

strībhistripuṇḍramalakāvadhi dhāraṇīyaṁ bhasma dvijādibhiratho vidhavābhirevam tadvatsadāśramavatāṁ viśadā vibhūti- rdhāryāpavargaphaladā sakalāghahantrī

Women should wear ash in the tripundra manner up to the parting of the hair, and likewise brahmins and others, and widows too; so also, those established in every stage of life should always wear that pure sacred ash, which bestows the fruit of liberation and destroys all sin.

Verse 52 (shiva.vidyeshvara.24.52)

त्रिपुण्ड्रं कुरुते यस्तु भस्मना विधिपूर्वकम् । महापातकसङ्घातैर्मुच्यते चोपपातकैः ॥ 24.52 ॥

tripuṇḍraṁ kurute yastu bhasmanā vidhipūrvakam mahāpātakasaṅghātairmucyate copapātakaiḥ

Whoever performs the tripundra with ash according to rule is freed from the accumulated mass of great sins as well as lesser sins.

Verse 53 (shiva.vidyeshvara.24.53)

ब्रह्मचारी गृहस्थो वा वानप्रस्थोऽथवा यतिः । ब्रह्मक्षत्राश्च विट्शूद्रास्तथान्ये पतिताधमाः ॥ 24.53 ॥

brahmacārī gṛhastho vā vānaprastho’thavā yatiḥ brahmakṣatrāśca viṭśūdrāstathānye patitādhamāḥ

The celibate student, the householder, the forest-dweller, or the renunciate, brahmins and kshatriyas, vaishyas and shudras, and other lowly, fallen persons too —

Verse 54 (shiva.vidyeshvara.24.54)

उद्धूलनं त्रिपुण्ड्रं च धृत्वा शुद्धा भवन्ति च । भस्मनो विधिना सम्यक् पापराशिं विहाय च ॥ 24.54 ॥

uddhūlanaṁ tripuṇḍraṁ ca dhṛtvā śuddhā bhavanti ca bhasmano vidhinā samyak pāparāśiṁ vihāya ca

having worn the smearing and the tripundra, become pure, duly casting off their heap of sin through the ordinance of ash.

Verse 55 (shiva.vidyeshvara.24.55)

भस्मधारी विशेषेण स्त्रीगोहत्यादिपातकैः । वीरहत्याश्वहत्याभ्यां मुच्यते नात्र संशयः ॥ 24.55 ॥

bhasmadhārī viśeṣeṇa strīgohatyādipātakaiḥ vīrahatyāśvahatyābhyāṁ mucyate nātra saṁśayaḥ

A wearer of ash is especially freed from sins such as the killing of a woman or a cow, and from the killing of a hero and the killing of a horse — there is no doubt of this.

Verse 56 (shiva.vidyeshvara.24.56)

परद्रव्यापहरणं परदाराभिमर्शनम् । परनिन्दां परक्षेत्रहरणं परपीडनम् ॥ 24.56 ॥

paradravyāpaharaṇaṁ paradārābhimarśanam paranindāṁ parakṣetraharaṇaṁ parapīḍanam

The theft of another's property, the violation of another's wife, the reviling of others, the seizing of another's land, the causing of harm to others,

Verse 57 (shiva.vidyeshvara.24.57)

सस्यारामादिहरणं गृहदाहादिकर्म च । गोहिरण्यमहिष्यादितिलकम्बलवाससाम् ॥ 24.57 ॥

sasyārāmādiharaṇaṁ gṛhadāhādikarma ca gohiraṇyamahiṣyāditilakambalavāsasām

the plundering of crops and orchards, the burning of houses and similar deeds, and, regarding cows, gold, buffaloes and the like, sesame, blankets, and garments,

Verse 58 (shiva.vidyeshvara.24.58)

अन्नधान्यजलादीनां नीचेभ्यश्च परिग्रहः । दाशवेश्यामतङ्गीषु वृषलीषु नटीषु च ॥ 24.58 ॥

annadhānyajalādīnāṁ nīcebhyaśca parigrahaḥ dāśaveśyāmataṅgīṣu vṛṣalīṣu naṭīṣu ca

the wrongful acceptance of food, grain, water and the like from base persons, and union with a servant-woman, a courtesan, an outcaste woman, a low-born woman, or an actress,

Verse 59 (shiva.vidyeshvara.24.59)

रजस्वलासु कन्यासु विधवासु च मैथुनम् । मांसचर्मरसादीनां लवणस्य च विक्रयः ॥ 24.59 ॥

rajasvalāsu kanyāsu vidhavāsu ca maithunam māṁsacarmarasādīnāṁ lavaṇasya ca vikrayaḥ

union with a woman in her courses, with a maiden, or with a widow, the selling of meat, hide, intoxicating substances and the like, and of salt,

Verse 60 (shiva.vidyeshvara.24.60)

पैशुन्यं कूटवादश्च साक्षिमिथ्याभिलाषिणाम् । एवमादीन्यसङ्ख्यानि पापानि विविधानि च । सद्य एव विनश्यन्ति त्रिपुण्ड्रस्य च धारणात् ॥ 24.60 ॥

paiśunyaṁ kūṭavādaśca sākṣimithyābhilāṣiṇām evamādīnyasaṅkhyāni pāpāni vividhāni ca sadya eva vinaśyanti tripuṇḍrasya ca dhāraṇāt

slander, false disputation, and the faults of those who wish to give false testimony — such countless and varied sins are instantly destroyed by the mere wearing of the tripundra.

Verse 61 (shiva.vidyeshvara.24.61)

शिवद्रव्यापहरणं शिवनिन्दा च कुत्रचित् । निन्दा च शिवभक्तानां प्रायश्चित्तैर्न शुद्ध्यति ॥ 24.61 ॥

śivadravyāpaharaṇaṁ śivanindā ca kutracit nindā ca śivabhaktānāṁ prāyaścittairna śuddhyati

But the theft of Shiva's own property, any reviling of Shiva, and reviling of Shiva's devotees are not purified even by expiatory rites.

Verse 62 (shiva.vidyeshvara.24.62)

रुद्राक्षं यस्य गात्रेषु ललाटे तु त्रिपुण्ड्रकम् । स चाण्डालोऽपि सम्पूज्यः सर्ववर्णोत्तमोत्तमः ॥ 24.62 ॥

rudrākṣaṁ yasya gātreṣu lalāṭe tu tripuṇḍrakam sa cāṇḍālo’pi sampūjyaḥ sarvavarṇottamottamaḥ

One on whose limbs is the rudraksha, and on whose forehead is the tripundra, is worthy of worship even if an outcaste — indeed the very best among all classes.

Verse 63 (shiva.vidyeshvara.24.63)

यानि तीर्थानि लोकेऽस्मिन् गङ्गाद्याः सरितश्च याः । स्नातो भवति सर्वत्र ललाटे तु यस्त्रिपुण्ड्रकम् ॥ 24.63 ॥

yāni tīrthāni loke’smin gaṅgādyāḥ saritaśca yāḥ snāto bhavati sarvatra lalāṭe tu yastripuṇḍrakam

Whatever sacred fords exist in this world, and the Ganga and all the other rivers — whoever wears the tripundra on his forehead has, in effect, bathed in all of them everywhere.

Verse 64 (shiva.vidyeshvara.24.64)

सप्तकोटिमहामन्त्राः पञ्चाक्षरपुरस्सराः । तथान्ये कोटिशो मन्त्राः शैवकैवल्यहेतवः ॥ 24.64 ॥

saptakoṭimahāmantrāḥ pañcākṣarapurassarāḥ tathānye koṭiśo mantrāḥ śaivakaivalyahetavaḥ

The seven crore great mantras headed by the Panchakshara, and likewise other mantras, numbering in the crores, which are the causes of Shaiva liberation,

Verse 65 (shiva.vidyeshvara.24.65)

अन्ये मन्त्राश्च देवानां सर्वसौख्यकरा मुने । ते सर्वे तस्य वश्याः स्युर्यो बिभर्ति त्रिपुण्ड्रकम् ॥ 24.65 ॥

anye mantrāśca devānāṁ sarvasaukhyakarā mune te sarve tasya vaśyāḥ syuryo bibharti tripuṇḍrakam

O sage, and all the other mantras of the gods too, bestowing every happiness — all these become subject to whoever wears the tripundra.

Verse 66 (shiva.vidyeshvara.24.66)

सहस्रं पूर्वजातानां सहस्रं जनयिष्यताम् । स्ववंशजानां ज्ञातीनामुद्धरेद्यस्त्रिपुण्ड्रकृत् ॥ 24.66 ॥

sahasraṁ pūrvajātānāṁ sahasraṁ janayiṣyatām svavaṁśajānāṁ jñātīnāmuddharedyastripuṇḍrakṛt

A thousand of one's ancestors, and a thousand yet to be born, of one's own lineage and kin, are uplifted by whoever wears the tripundra.

Verse 67 (shiva.vidyeshvara.24.67)

इह भुक्त्वाखिलान्भोगान्दीर्घायुर्व्याधिवर्जितः । जीवितान्ते च मरणं सुखेनैव प्रपद्यते ॥ 24.67 ॥

iha bhuktvākhilānbhogāndīrghāyurvyādhivarjitaḥ jīvitānte ca maraṇaṁ sukhenaiva prapadyate

Having enjoyed all pleasures here, long-lived and free from disease, at the end of life he meets death with ease.

Verse 68 (shiva.vidyeshvara.24.68)

अष्टैश्वर्यगुणोपेतं प्राप्य दिव्यवपुः शिवम् । दिव्यं विमानमारुह्य दिव्यत्रिदशसेवितम् ॥ 24.68 ॥

aṣṭaiśvaryaguṇopetaṁ prāpya divyavapuḥ śivam divyaṁ vimānamāruhya divyatridaśasevitam

Having attained a divine, Shiva-like body endowed with the eight qualities of lordship, mounting a divine chariot, served by the celestial hosts,

Verse 69 (shiva.vidyeshvara.24.69)

विद्याधराणां सर्वेषां गन्धर्वाणां महौजसाम् । इन्द्रादिलोकपालानां लोकेषु च यथाक्रमम् ॥ 24.69 ॥

vidyādharāṇāṁ sarveṣāṁ gandharvāṇāṁ mahaujasām indrādilokapālānāṁ lokeṣu ca yathākramam

in the worlds, each in due order, of all the Vidyadharas, of the mighty Gandharvas, and of Indra and the other guardians of the directions,

Verse 70 (shiva.vidyeshvara.24.70)

भुक्त्वा भोगान्सुविपुलान्प्रजेशानां पदेषु च । ब्रह्मणः पदमासाद्य तत्र कन्याशतं रमेत् ॥ 24.70 ॥

bhuktvā bhogānsuvipulānprajeśānāṁ padeṣu ca brahmaṇaḥ padamāsādya tatra kanyāśataṁ ramet

having enjoyed most abundant pleasures, and having enjoyed the position of the lords of creatures too, he attains Brahma's own position and there delights with a hundred maidens.

Verse 71 (shiva.vidyeshvara.24.71)

तत्र ब्रह्मायुषो मानं भुक्त्वा भोगाननेकशः । विष्णोर्लोके लभेद्भोगं यावद् ब्रह्मशतात्ययः ॥ 24.71 ॥

tatra brahmāyuṣo mānaṁ bhuktvā bhogānanekaśaḥ viṣṇorloke labhedbhogaṁ yāvad brahmaśatātyayaḥ

There, having enjoyed pleasures many times over for the full measure of Brahma's own lifespan, he obtains enjoyment in Vishnu's world until a hundred such Brahma-lifespans have passed.

Verse 72 (shiva.vidyeshvara.24.72)

शिवलोकं ततः प्राप्य लब्ध्वेष्टं काममक्षयम् । शिवसायुज्यमाप्नोति संशयो नात्र जायते ॥ 24.72 ॥

śivalokaṁ tataḥ prāpya labdhveṣṭaṁ kāmamakṣayam śivasāyujyamāpnoti saṁśayo nātra jāyate

Then, having reached Shivaloka and obtained his desired, imperishable wish, he attains union with Shiva — there is no doubt in this matter.

Verse 73 (shiva.vidyeshvara.24.73)

सर्वोपनिषदां सारं समालोक्य मुहुर्मुहुः । इदमेव हि निर्णीतं परं श्रेयस्त्रिपुण्ड्रकम् ॥ 24.73 ॥

sarvopaniṣadāṁ sāraṁ samālokya muhurmuhuḥ idameva hi nirṇītaṁ paraṁ śreyastripuṇḍrakam

Having repeatedly examined the essence of all the Upanishads, this alone has been determined as the supreme good — the tripundra.

Verse 74 (shiva.vidyeshvara.24.74)

विभूतिं निन्दते यो वै ब्राह्मणः सोऽन्यजातकः । प्रयाति नरके घोरे यावद् ब्रह्मा चतुर्मुखः ॥ 24.74 ॥

vibhūtiṁ nindate yo vai brāhmaṇaḥ so’nyajātakaḥ prayāti narake ghore yāvad brahmā caturmukhaḥ

Whatever brahmin reviles the sacred ash is, in effect, of another, lower birth; he goes to a terrible hell for as long as the four-faced Brahma lives.

Verse 75 (shiva.vidyeshvara.24.75)

श्राद्धे यज्ञे जपे होमे वैश्वदेवे सुरार्चने । धृतत्रिपुण्ड्रः पूतात्मा मृत्युं जयति मानवः ॥ 24.75 ॥

śrāddhe yajñe jape home vaiśvadeve surārcane dhṛtatripuṇḍraḥ pūtātmā mṛtyuṁ jayati mānavaḥ

In ancestral rites, in sacrifice, in japa, in the fire-offering, in the Vaishvadeva rite, in the worship of the gods, a man of pure soul who wears the tripundra conquers death.

Verse 76 (shiva.vidyeshvara.24.76)

जलस्नानं मलत्यागे भस्मस्नानं सदा शुचिः । मन्त्रस्नानं हरेत्पापं ज्ञानस्नाने परं पदम् ॥ 24.76 ॥

jalasnānaṁ malatyāge bhasmasnānaṁ sadā śuciḥ mantrasnānaṁ haretpāpaṁ jñānasnāne paraṁ padam

A bath in water removes only physical dirt; a bath in ash brings constant purity; a bath in mantra removes sin; a bath in knowledge bestows the highest state.

Verse 77 (shiva.vidyeshvara.24.77)

सर्वतीर्थेषु यत्पुण्यं सर्वतीर्थेषु यत्फलम् । तत्फलं समवाप्नोति भस्मस्नानकरो नरः ॥ 24.77 ॥

sarvatīrtheṣu yatpuṇyaṁ sarvatīrtheṣu yatphalam tatphalaṁ samavāpnoti bhasmasnānakaro naraḥ

Whatever merit exists in all the sacred fords, whatever fruit exists in all the sacred fords, that same fruit is fully obtained by the man who performs the ash-bath.

Verse 78 (shiva.vidyeshvara.24.78)

भस्मस्नानं परं तीर्थं गङ्गास्नानं दिने दिने । भस्मरूपी शिवः साक्षाद्भस्म त्रैलोक्यपावनम् ॥ 24.78 ॥

bhasmasnānaṁ paraṁ tīrthaṁ gaṅgāsnānaṁ dine dine bhasmarūpī śivaḥ sākṣādbhasma trailokyapāvanam

The ash-bath is a greater sacred ford than daily bathing in the Ganga; ash is the very form of Shiva himself, and purifies the three worlds.

Verse 79 (shiva.vidyeshvara.24.79)

न तत्स्नानं न तद्ध्यानं न तद्दानं जपो न सः । त्रिपुण्ड्रेण विना येन विप्रेण यदनुष्ठितम् ॥ 24.79 ॥

na tatsnānaṁ na taddhyānaṁ na taddānaṁ japo na saḥ tripuṇḍreṇa vinā yena vipreṇa yadanuṣṭhitam

Whatever bathing, meditation, charity, or japa is performed by any brahmin without the tripundra, is, in truth, reckoned as not having been performed at all.

Verse 80 (shiva.vidyeshvara.24.80)

वानप्रस्थस्य कन्यानां दीक्षाहीननृणां तथा । मध्याह्नात्प्राग्जलैर्युक्तं परतो जलवर्जितम् ॥ 24.80 ॥

vānaprasthasya kanyānāṁ dīkṣāhīnanṛṇāṁ tathā madhyāhnātprāgjalairyuktaṁ parato jalavarjitam

For forest-dwellers, for unmarried girls, and likewise for men without initiation, the ash should be mixed with water before midday, and without water thereafter.

Verse 81 (shiva.vidyeshvara.24.81)

एवं त्रिपुण्ड्रं यः कुर्यान्नित्यं नियतमानसः । शिवभक्तः स विज्ञेयो भुक्तिं मुक्तिं च विन्दति ॥ 24.81 ॥

evaṁ tripuṇḍraṁ yaḥ kuryānnityaṁ niyatamānasaḥ śivabhaktaḥ sa vijñeyo bhuktiṁ muktiṁ ca vindati

Whoever thus always performs the tripundra with a disciplined mind should be known as a true Shiva-devotee, and he obtains both enjoyment and liberation.

Verse 82 (shiva.vidyeshvara.24.82)

यस्याङ्गे नैव रुद्राक्ष एकोऽपि बहुपुण्यदः । तस्य जन्म निरर्थं स्यात्त्रिपुण्ड्ररहितो यदि ॥ 24.82 ॥

yasyāṅge naiva rudrākṣa eko’pi bahupuṇyadaḥ tasya janma nirarthaṁ syāttripuṇḍrarahito yadi

One on whose body there is not even a single, richly meritorious rudraksha — if he is also without the tripundra, his very birth becomes meaningless.

Verse 83 (shiva.vidyeshvara.24.83)

एवं त्रिपुण्ड्रमाहात्म्यं समासात् कथितं मया । रहस्यं सर्वजन्तूनां गोपनीयमिदं त्वया ॥ 24.83 ॥

evaṁ tripuṇḍramāhātmyaṁ samāsāt kathitaṁ mayā rahasyaṁ sarvajantūnāṁ gopanīyamidaṁ tvayā

Thus, in brief, have I told the greatness of the tripundra; this is a secret concerning all beings, and it should be kept hidden by you.

Verse 84 (shiva.vidyeshvara.24.84)

तिस्रो रेखा भवन्त्येव स्थानेषु मुनिपुङ्गवाः । ललाटादिषु सर्वेषु यथोक्तेषु बुधैर्मुने ॥ 24.84 ॥

tisro rekhā bhavantyeva sthāneṣu munipuṅgavāḥ lalāṭādiṣu sarveṣu yathokteṣu budhairmune

O tigers among sages, at the forehead and at all the other places declared by the wise, three lines alone are drawn, O sage.

Verse 85 (shiva.vidyeshvara.24.85)

भ्रुवोर्मध्यं समारभ्य यावदन्तो भवेद् भ्रुवोः । तावत्प्रमाणं सन्धार्यं ललाटे च त्रिपुण्ड्रकम् ॥ 24.85 ॥

bhruvormadhyaṁ samārabhya yāvadanto bhaved bhruvoḥ tāvatpramāṇaṁ sandhāryaṁ lalāṭe ca tripuṇḍrakam

Beginning from between the two eyebrows, extending to the outer end of both eyebrows — that same measure should be observed for the tripundra on the forehead.

Verse 86 (shiva.vidyeshvara.24.86)

मध्यमानामिकाङ्गुल्या मध्ये तु प्रतिलोमतः । अङ्गुष्ठेन कृता रेखा त्रिपुण्ड्राख्याभिधीयते ॥ 24.86 ॥

madhyamānāmikāṅgulyā madhye tu pratilomataḥ aṅguṣṭhena kṛtā rekhā tripuṇḍrākhyābhidhīyate

A line drawn with the thumb, in the reverse direction, through the space held between the middle and ring fingers, is called by the name 'tripundra'.

Verse 87 (shiva.vidyeshvara.24.87)

मध्येऽङ्गुलिभिरादाय तिसृभिर्भस्म यत्नतः । त्रिपुण्ड्रं धारयेद्भक्त्या भुक्तिमुक्तिप्रदं परम् ॥ 24.87 ॥

madhye’ṅgulibhirādāya tisṛbhirbhasma yatnataḥ tripuṇḍraṁ dhārayedbhaktyā bhuktimuktipradaṁ param

Taking ash carefully with the three middle fingers, one should wear the tripundra with devotion — it grants both enjoyment and liberation.

Verse 88 (shiva.vidyeshvara.24.88)

तिसृणामपि रेखानां प्रत्येकं नवदेवताः । सर्वत्राङ्गेषु ता वक्ष्ये सावधानतया शृणु ॥ 24.88 ॥

tisṛṇāmapi rekhānāṁ pratyekaṁ navadevatāḥ sarvatrāṅgeṣu tā vakṣye sāvadhānatayā śaṛṇu

For each of the three lines there are nine deities respectively; I shall tell these for all the places of the body — listen with care.

Verse 89 (shiva.vidyeshvara.24.89)

अकारो गार्हपत्याग्निर्भूर्धर्मश्च रजोगुणः । ऋग्वेदश्च क्रियाशक्तिः प्रातःसवनमेव च ॥ 24.89 ॥

akāro gārhapatyāgnirbhūrdharmaśca rajoguṇaḥ ṛgvedaśca kriyāśaktiḥ prātaḥsavanameva ca

The letter 'A', the Garhapatya fire, the earth, dharma and the guna of rajas, the Rigveda, the power of action, and the morning pressing —

Verse 90 (shiva.vidyeshvara.24.90)

महादेवश्च रेखायाः प्रथमायाश्च देवता । विज्ञेया मुनिशार्दूलाः शिवदीक्षापरायणैः ॥ 24.90 ॥

mahādevaśca rekhāyāḥ prathamāyāśca devatā vijñeyā muniśārdūlāḥ śivadīkṣāparāyaṇaiḥ

and Mahadeva — these, O tigers among sages, should be known as the deities of the first line, by those devoted to Shiva-initiation.

Verse 91 (shiva.vidyeshvara.24.91)

उकारो दक्षिणाग्निश्च नभस्तत्त्वं यजुस्तथा । मध्यन्दिनं च सवनमिच्छाशक्त्यन्तरात्मकौ ॥ 24.91 ॥

ukāro dakṣiṇāgniśca nabhastattvaṁ yajustathā madhyandinaṁ ca savanamicchāśaktyantarātmakau

The letter 'U', the Dakshinagni fire, the element of ether, the Yajurveda, the midday pressing, the power of will, and the inner self —

Verse 92 (shiva.vidyeshvara.24.92)

महेश्वरश्च रेखाया द्वितीयायाश्च देवता । विज्ञेया मुनिशार्दूल शिवदीक्षापरायणैः ॥ 24.92 ॥

maheśvaraśca rekhāyā dvitīyāyāśca devatā vijñeyā muniśārdūla śivadīkṣāparāyaṇaiḥ

and Maheshvara — these, O tiger among sages, should be known as the deities of the second line, by those devoted to Shiva-initiation.

Verse 93 (shiva.vidyeshvara.24.93)

मकाराहवनीयौ च परमात्मा तमो दिवौ । ज्ञानशक्तिः सामवेदस्तृतीयं सवनं तथा ॥ 24.93 ॥

makārāhavanīyau ca paramātmā tamo divau jñānaśaktiḥ sāmavedastṛtīyaṁ savanaṁ tathā

The letter 'M', the Ahavaniya fire, the Supreme Self, tamas, heaven, the power of knowledge, the Samaveda, and the third pressing —

Verse 94 (shiva.vidyeshvara.24.94)

शिवश्चैव च रेखायास्तृतीयायाश्च देवता । विज्ञेया मुनिशार्दूल शिवदीक्षापरायणैः ॥ 24.94 ॥

śivaścaiva ca rekhāyāstṛtīyāyāśca devatā vijñeyā muniśārdūla śivadīkṣāparāyaṇaiḥ

and Shiva himself — these, O tiger among sages, should be known as the deities of the third line, by those devoted to Shiva-initiation.

Verse 95 (shiva.vidyeshvara.24.95)

एवं नित्यं नमस्कृत्य सद्भक्त्या स्थानदेवताः । त्रिपुण्ड्रं धारयेच्छुद्धो भुक्तिं मुक्तिं च विन्दति ॥ 24.95 ॥

evaṁ nityaṁ namaskṛtya sadbhaktyā sthānadevatāḥ tripuṇḍraṁ dhārayecchuddho bhuktiṁ muktiṁ ca vindati

Thus, always saluting the presiding deities of these places with true devotion, one should wear the tripundra, pure, and attains both enjoyment and liberation.

Verse 96 (shiva.vidyeshvara.24.96)

इत्युक्ताः स्थानदेवाश्च सर्वाङ्गेषु मुनिश्वराः । तेषां सम्बन्धिनो भक्त्या स्थानानि शृणु साम्प्रतम् ॥ 24.96 ॥

ityuktāḥ sthānadevāśca sarvāṅgeṣu muniśvarāḥ teṣāṁ sambandhino bhaktyā sthānāni śaṛṇu sāmpratam

O lords of sages, thus have the presiding deities of all the places on the body been declared; now hear, with devotion, of the places connected to them.

Verse 97 (shiva.vidyeshvara.24.97)

द्वात्रिंशत्स्थानके वार्धषोडशस्थानकेऽपि च । अष्टस्थाने तथा चैव पञ्चस्थानेऽपि नान्यसेत् ॥ 24.97 ॥

dvātriṁśatsthānake vārdhaṣoḍaśasthānake’pi ca aṣṭasthāne tathā caiva pañcasthāne’pi nānyaset

At thirty-two places, or at sixteen places, likewise at eight places, or even at five places — one should apply it nowhere beyond these.

Verse 98 (shiva.vidyeshvara.24.98)

उत्तमाङ्गे ललाटे च कर्णयोर्नेत्रयोस्तथा । नासावक्त्रगलेष्वेवं हस्तयोरुभयोस्ततः ॥ 24.98 ॥

uttamāṅge lalāṭe ca karṇayornetrayostathā nāsāvaktragaleṣvevaṁ hastayorubhayostataḥ

On the head, the forehead, both ears, both eyes, on the nose and mouth, on the throat, and on both hands,

Verse 99 (shiva.vidyeshvara.24.99)

कूर्परे मणिबन्धे च हृदये पार्श्वयोर्द्वयोः । नाभौ मुष्कद्वये चैवमूर्वोर्गुल्फे च जानुनि ॥ 24.99 ॥

kūrpare maṇibandhe ca hṛdaye pārśvayordvayoḥ nābhau muṣkadvaye caivamūrvorgulphe ca jānuni

on both elbows, both wrists, on the heart, on both sides,

Verse 100 (shiva.vidyeshvara.24.100)

जङ्घाद्वये पदद्वन्द्वे द्वात्रिंशत्स्थानमुत्तमम् । अग्न्यब्भूवायुदिग्देशदिक्पालान् वसुभिः सह ॥ 24.100 ॥

jaṅghādvaye padadvandve dvātriṁśatsthānamuttamam agnyabbhūvāyudigdeśadikpālān vasubhiḥ saha

on the navel, both testicles, both thighs, both ankles and knees, both shanks, and both feet — these are the thirty-two supreme places; presided over by fire, water, earth, air, ether, the regions of the directions, the guardians of the directions, and the Vasus.

Verse 101 (shiva.vidyeshvara.24.101)

धरा ध्रुवश्च सोमश्च आपश्चैवानिलोऽनलः । प्रत्यूषश्च प्रभातश्च वसवोऽष्ट प्रकीर्तिताः ॥ 24.101 ॥

dharā dhruvaśca somaśca āpaścaivānilo’nalaḥ pratyūṣaśca prabhātaśca vasavo’ṣṭa prakīrtitāḥ

Dhara, Dhruva, and Soma, Apa, Anila, Anala, Pratyusha, and Prabhata — these eight are declared to be the Vasus.

Verse 102 (shiva.vidyeshvara.24.102)

एतेषां नाममात्रेण त्रिपुण्ड्रं धारयेद् बुधाः । कुर्याद्वा षोडशस्थाने त्रिपुण्ड्रं तु समाहितः ॥ 24.102 ॥

eteṣāṁ nāmamātreṇa tripuṇḍraṁ dhārayed budhāḥ kuryādvā ṣoḍaśasthāne tripuṇḍraṁ tu samāhitaḥ

By the mere naming of these, the wise may wear the tripundra; or, being well composed, they may perform the tripundra at the sixteen places instead.

Verse 103 (shiva.vidyeshvara.24.103)

शीर्षके च ललाटे च कण्ठे चांसद्वये भुजे । कूर्परे मणिबन्धे च हृदये नाभिपार्श्वके ॥ 24.103 ॥

śīrṣake ca lalāṭe ca kaṇṭhe cāṁsadvaye bhuje kūrpare maṇibandhe ca hṛdaye nābhipārśvake

On the head, the forehead, the throat, both shoulders, the arm, both elbows, both wrists, the heart, the navel, and the side,

Verse 104 (shiva.vidyeshvara.24.104)

पृष्ठे चैवं प्रतिष्ठाप्य यजेत्तत्राश्विदैवते । शिवं शक्तिं तथा रुद्रमीशं नारदमेव च ॥ 24.104 ॥

pṛṣṭhe caivaṁ pratiṣṭhāpya yajettatrāśvidaivate śivaṁ śaktiṁ tathā rudramīśaṁ nāradameva ca

and likewise establishing it on the back, one should worship there the two Ashvin deities, and Shiva, Shakti, Rudra, Isha, and Narada as well.

Verse 105 (shiva.vidyeshvara.24.105)

वामादिनवशक्तीश्च एता षोडश देवताः । नासत्यौ दस्रकश्चैव अश्विनौ द्वौ प्रकीर्तितौ ॥ 24.105 ॥

vāmādinavaśaktīśca etā ṣoḍaśa devatāḥ nāsatyau dasrakaścaiva aśvinau dvau prakīrtitau

The nine Shaktis beginning with Vama — these are the sixteen deities; Nasatya and Dasra are declared to be the two Ashvins.

Verse 106 (shiva.vidyeshvara.24.106)

अथवा मूर्ध्नि केशे च कर्णयोर्वदने तथा । बाहुद्वये च हृदये नाभ्यामूरुयुगे तथा ॥ 24.106 ॥

athavā mūrdhni keśe ca karṇayorvadane tathā bāhudvaye ca hṛdaye nābhyāmūruyuge tathā

Or else, on the crown of the head, on the hair, on both ears, on the face, on both arms, on the heart, on the navel, and on both thighs,

Verse 107 (shiva.vidyeshvara.24.107)

जानुद्वये च पदयोः पृष्ठभागे च षोडश । शिवश्चन्द्रश्च रुद्रः को विघ्नेशो विष्णुरेव वा ॥ 24.107 ॥

jānudvaye ca padayoḥ pṛṣṭhabhāge ca ṣoḍaśa śivaścandraśca rudraḥ ko vighneśo viṣṇureva vā

on both knees, on both feet, and on the back — these complete the sixteen places; Shiva, Chandra, Rudra, Ka, Vighnesha, and Vishnu likewise —

Verse 108 (shiva.vidyeshvara.24.108)

श्रीश्चैव हृदये शम्भुस्तथा नाभौ प्रजापतिः । नागश्च नागकन्याश्च उभयोरृषिकन्यकाः ॥ 24.108 ॥

śrīścaiva hṛdaye śambhustathā nābhau prajāpatiḥ nāgaśca nāgakanyāśca ubhayorṛṣikanyakāḥ

and Shri too upon the heart, likewise Shambhu, and Prajapati upon the navel, and the Naga and Naga-maidens, and on both sides the sage-maidens,

Verse 109 (shiva.vidyeshvara.24.109)

पादयोश्च समुद्राश्च तीर्थाः पृष्ठे विशालतः । इत्येवं षोडशस्थानमष्टस्थानमथोच्यते ॥ 24.109 ॥

pādayośca samudrāśca tīrthāḥ pṛṣṭhe viśālataḥ ityevaṁ ṣoḍaśasthānamaṣṭasthānamathocyate

and the oceans upon the feet, and the vast sacred fords upon the back — thus has this sixteen-place description been given; now the eight-place [scheme] is told.

Verse 110 (shiva.vidyeshvara.24.110)

गुह्यस्थानं ललाटश्च कर्णद्वयमनुत्तमम् । अंसयुग्मं च हृदयं नाभिरित्येवमष्टकम् ॥ 24.110 ॥

guhyasthānaṁ lalāṭaśca karṇadvayamanuttamam aṁsayugmaṁ ca hṛdayaṁ nābhirityevamaṣṭakam

The hidden place, the forehead, and both ears — most excellent — both shoulders and the heart, and the navel — thus these are the eight places.

Verse 111 (shiva.vidyeshvara.24.111)

ब्रह्मा च ऋषयः सप्त देवताश्च प्रकीर्तिताः । इत्येवं तु समुद्दिष्टं भस्मविद्भिर्मुनीश्वराः ॥ 24.111 ॥

brahmā ca ṛṣayaḥ sapta devatāśca prakīrtitāḥ ityevaṁ tu samuddiṣṭaṁ bhasmavidbhirmunīśvarāḥ

Brahma and the seven sages — these are declared to be their deities; thus has this been fully explained by the lords of sages who know the ash-lore.

Verse 112 (shiva.vidyeshvara.24.112)

अथवा मस्तकं बाहू हृदयं नाभिरेव च । पञ्चस्थानान्यमून्याहुर्धारणे भस्मविज्जनाः ॥ 24.112 ॥

athavā mastakaṁ bāhū hṛdayaṁ nābhireva ca pañcasthānānyamūnyāhurdhāraṇe bhasmavijjanāḥ

Or else, the head, both arms, the heart, and the navel — those who know the ash-lore declare these five places for the wearing of the mark.

Verse 113 (shiva.vidyeshvara.24.113)

यथासम्भवनं कुर्याद्देशकालाद्यपेक्षया । उद्धूलनेऽप्यशक्तिश्चेत्त्रिपुण्ड्रादीनि कारयेत् ॥ 24.113 ॥

yathāsambhavanaṁ kuryāddeśakālādyapekṣayā uddhūlane’pyaśaktiścettripuṇḍrādīni kārayet

One should do as much as is possible, having regard to place and time; and if even the full smearing is not possible, one should still perform the tripundra and the rest.

Verse 114 (shiva.vidyeshvara.24.114)

त्रिनेत्रं त्रिगुणाधारं त्रिदेवजनकं शिवम् । स्मरन्नमः शिवायेति ललाटे तु त्रिपुण्ड्रकम् ॥ 24.114 ॥

trinetraṁ triguṇādhāraṁ tridevajanakaṁ śivam smarannamaḥ śivāyeti lalāṭe tu tripuṇḍrakam

Remembering Shiva as the three-eyed one, the support of the three gunas, and the father of the three gods, saying 'Namaḥ Śivāya,' one should make the tripundra upon the forehead.

Verse 115 (shiva.vidyeshvara.24.115)

ईशाभ्यां नम इत्युक्त्वा पार्श्वयोश्च त्रिपुण्ड्रकम् । बीजाभ्यां नम इत्युक्त्वा धारयेत्तु प्रकोष्ठयोः ॥ 24.115 ॥

īśābhyāṁ nama ityuktvā pārśvayośca tripuṇḍrakam bījābhyāṁ nama ityuktvā dhārayettu prakoṣṭhayoḥ

Having said 'namaḥ' to the two forms of Isha, one should make the tripundra on both flanks; having said 'namaḥ' to the two seed-mantras, one should wear it on both forearms.

Verse 116 (shiva.vidyeshvara.24.116)

कुर्यादधः पितृभ्यां च उमेशाभ्यां तथोपरि । भीमायेति ततः पृष्ठे शिरसः पश्चिमे तथा ॥ 24.116 ॥

kuryādadhaḥ pitṛbhyāṁ ca umeśābhyāṁ tathopari bhīmāyeti tataḥ pṛṣṭhe śirasaḥ paścime tathā

Below, one should apply it with the mantra to the two ancestors, and above with the mantra to Uma and Isha; then, with 'Bhīmāya', upon the back, and likewise at the rear of the head.