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Eleventh Skandha · Chapter 9

Chapter 9

Unit 289 of 318Eleventh Skandha · Chapter 9Eleventh Skandha · Chapter 91 source entries

Eleventh Skandha · Chapter 9

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श्रीनारायण उवाच इदं शिरोव्रतं चीर्णं विधिवद्यैर्द्विजातिभिः । तेषामेव परां विद्यां वदेदज्ञानबाधिकाम् ॥ १ ॥ विधिवच्छ्रद्धया सार्धं न चीर्णं यैः शिरोव्रतम् । श्रौतस्मार्तसमाचारस्तेषामनुपकारकः ॥ २ ॥ शिरोव्रतसमाचारादेव ब्रह्मादिदेवताः । देवता अभवन्विद्वन् खलु नान्येन हेतुना ॥ ३ ॥ शिरोव्रतस्य माहात्म्यं पूर्वैः पूर्वतरं कृतम् । ब्रह्मा विष्णुश्च रुद्रश्च देवताः सकला अपि ॥ ४ ॥ सर्वपातकयुक्तोऽपि मुच्यते सर्वपातकैः । शिरोव्रतमिदं येन चरितं विधिवद्‌बुधैः ॥ ५ ॥ शिरोव्रतमिदं नाम शिरस्याथर्वणश्रुतेः । यदुक्तं तद्धि नैवान्यत्तत्तु पुण्येन लभ्यते ॥ ६ ॥ शाखाभेदेषु नामानि व्रतस्यास्य विभेदतः । पठ्यन्ते मुनिशार्दूल शाखास्वेकव्रतं हि तत् ॥ ७ ॥ सर्वशाखासु वस्त्वेकं शिवाख्यं सत्यचिद्‌घनम् । तथा तद्विषयं ज्ञानं तथैव च शिरोतव्रतम् ॥ ८ ॥ शिरोव्रतविहीनस्तु सर्वधर्मविवर्जितः । अपि सर्वासु विद्यासु सोऽधिकारी न संशयः ॥ ९ ॥ शिरोव्रतमिदं कार्यं पापकान्तारदाहकम् । साधनं सर्वविद्यानां यतस्तत्सम्यगाचरेत् ॥ १० ॥ श्रुतिराथर्वणी सूक्ष्मा सूक्ष्मार्थस्य प्रकाशिनी । यदुवाच व्रतं प्रीत्या तन्नित्यं सम्यगाचरेत् ॥ ११ ॥ अग्निरित्यादिभिर्मन्त्रैः षड्‌भिः शुद्धेन भस्मना । सर्वाङ्‌गोद्धूलनं कुर्याच्छिरोव्रतसमाह्वयम् ॥ १२ ॥ एतच्छिरोव्रतं कुर्यात्सन्ध्याकालेषु सादरम् । यावद्विद्योदयस्तावत्तस्य विद्या खलूत्तमा ॥ १३ ॥ द्वादशाब्दमथाब्दं वा तदर्धं च तदर्धकम् । प्रकुर्याद्‌द्वादशाहं वा सङ्‌कल्पेन शिरोव्रतम् ॥ १४ ॥ शिरोव्रतेन यः स्नातस्तं तु नोपदिशेत्तु यः । तस्य विद्या विनष्टा स्यान्निर्घृणः स गुरुः खलु ॥ १५ ॥ ब्रह्मविद्यागुरुः साक्षान्मुनिः कारुणिकः खलु । यथा सर्वेश्वरः श्रीमान्मृदुः कारुणिकः खलु ॥ १६ ॥ जन्मान्तरसहस्रेषु नरा ये धर्मचारिणः । तेषामेव खलु श्रद्धा जायते न कदाचन ॥ १७ ॥ प्रत्युताज्ञानबाहुल्याद्‌द्वेष एव विजायते । अतः प्रद्वेषयुक्तस्य न भवेदात्मवेदनम् ॥ १८ ॥ ब्रह्मविद्योपदेशस्य साक्षादेवाधिकारिणः । त एव नेतरे विद्वन् ये तु स्नाताः शिरोव्रतैः ॥ १९ ॥ व्रतं पाशुपतं चीर्णं यैर्द्विजैरादरेण तु । तेषामेवोपदेष्टव्यमिति वेदानुशासनम् ॥ २० ॥ यः पशुस्तत्पशुत्वं च व्रतेनानेन सन्त्यजेत् । तान्हत्वा न स पापीयान्भवेद्वेदान्तनिश्चयः ॥ २१ ॥ त्रिपुण्ड्रधारणं प्रोक्तं जाबालैरादरेण तु । त्रियम्बकेन मन्त्रेण सतारेण शिवेन च ॥ २२ ॥ त्रिपुण्ड्रं धारयेन्नित्यं गहस्थाश्रममाश्रितः । ओङ्‌कारेण त्रिरुक्तेन सहंसेन त्रिपुण्ड्रकम् ॥ २३ ॥ धारयेद्‌‍भिक्षुको नित्यमिति जाबालिकी श्रुतिः । त्रियम्बकेन मन्त्रेण प्रणवेन शिवेन च ॥ २४ ॥ गृहस्थश्च वानप्रस्थो धारयेच्च त्रिपुण्ड्रकम् । मेधावीत्यादिना वापि ब्रह्मचारी दिने दिने ॥ २५ ॥ भस्मना सजलेनापि धारयेच्च त्रिपुण्ड्रकम् । ब्राह्मणो विधिनोत्पन्नस्त्रिपुण्ड्रभस्मनैव तु ॥ २६ ॥ ललाटे धारयेन्नित्यं तिर्यग्भस्मावगुण्ठनम् । (महादेवस्य सम्बन्धात्तद्धर्मेऽप्यस्ति सङ्‌गतिः ।) सम्यक् त्रिपुण्ड्रधर्मं च ब्राह्मणो नित्यमाचरेत् ॥ २७ ॥ आदिब्राह्मणभूतेन त्रिपुण्ड्रं भस्मना धृतम् । यतोऽत एव विप्रस्तु त्रिपुण्ड्रं धारयेत्सदा ॥ २८ ॥ भस्मना वेदसिद्धेन त्रिपुण्ड्रं देहगुण्ठनम् । रुद्रलिङ्‌गार्चनं वापि मोहतोऽपि च न त्यजेत् ॥ २९ ॥ त्रियम्बकेन मन्त्रेण सतारेण तथैव च । पञ्चाक्षरेण मन्त्रेण प्रणवेन तथैव च ॥ ३० ॥ ललाटे हृदये चैव दोर्द्वन्द्वे च महामुने । त्रिपुण्ड्रं धारयेन्नित्यं संन्यासाश्रममाश्रितः ॥ ३१ ॥ त्रियायुषेण मन्त्रेण मेधावीत्यादिनाथवा । गौणेन भस्मना धार्यं त्रिपुण्ड्रं ब्रह्मचारिणा ॥ ३२ ॥ नमोऽन्तेन शिवेनैव शूद्रः शुश्रूषणे रतः । उद्धूलनं त्रिपुण्ड्रं च नित्यं भक्त्या समाचरेत् ॥ ३३ ॥ अन्येषामपि सर्वेषां विना मन्त्रेण सुव्रत । उद्धूलनं त्रिपुण्ड्रं च कर्तव्यं भक्तितो मुने ॥ ३४ ॥ भूत्यैवोद्धूलनं तिर्यक् त्रिपुण्ड्रस्य च धारणम् । वरेण्यं सर्वधर्मेभ्यस्तस्मान्नित्यं समाचरेत् ॥ ३५ ॥ भस्माग्निहोत्रजं वाथ विरजाग्निसमुद्‍भवम् । आदरेण समादाय शुद्धे पात्रे निधाय तत् ॥ ३६ ॥ प्रक्षाल्य पादौ हस्तौ च द्विराचम्य समाहितः । गृहीत्वा भस्म तत्पञ्चब्रह्ममन्त्रैः शनैः शनैः ॥ ३७ ॥ प्राणायामत्रयं कृत्वा अग्निरित्यादिमन्त्रितम् । तैरेव सप्तभिर्मन्त्रैस्त्रिवारमभिमन्त्रयेत् ॥ ३८ ॥ ओमापोज्योतिरित्युक्त्वा ध्यात्वा मन्त्रानुदीरयेत् । सितेन भस्मना पूर्वं समुद्धूल्य शरीरकम् ॥ ३९ ॥ विपापो विरजो मर्त्यो जायते नात्र संशयः । ततो ध्यात्वा महाविष्णुं जगन्नाथं जलाधिपम् ॥ ४० ॥ संयोज्य भस्मना तोयमग्निरित्यादिभिः पुनः । विमृज्य साम्बं ध्यात्वा च समुद्धूल्योर्ध्वमस्तकम् ॥ ४१ ॥ तेन भावनया ब्राह्मभूतेन सितभस्मना । ललाटवक्षःस्कन्धेषु स्वाश्रमोचितमन्त्रतः ॥ ४२ ॥ मध्यमानामिकाङ्‌गुष्ठैरनुलोमविलोमतः । त्रिपुण्ड्रं धारयेन्नित्यं त्रिकालेष्वपि भक्तितः ॥ ४३ ॥

śrīnārāyaṇa uvāca idaṃ śirovrataṃ cīrṇaṃ vidhivadyairdvijātibhiḥ | teṣāmeva parāṃ vidyāṃ vadedajñānabādhikām || 1 || vidhivacchraddhayā sārdhaṃ na cīrṇaṃ yaiḥ śirovratam | śrautasmārtasamācārasteṣāmanupakārakaḥ || 2 || śirovratasamācārādeva brahmādidevatāḥ | devatā abhavanvidvan khalu nānyena hetunā || 3 || śirovratasya māhātmyaṃ pūrvaiḥ pūrvataraṃ kṛtam | brahmā viṣṇuśca rudraśca devatāḥ sakalā api || 4 || sarvapātakayukto'pi mucyate sarvapātakaiḥ | śirovratamidaṃ yena caritaṃ vidhivad‌budhaiḥ || 5 || śirovratamidaṃ nāma śirasyātharvaṇaśruteḥ | yaduktaṃ taddhi naivānyattattu puṇyena labhyate || 6 || śākhābhedeṣu nāmāni vratasyāsya vibhedataḥ | paṭhyante muniśārdūla śākhāsvekavrataṃ hi tat || 7 || sarvaśākhāsu vastvekaṃ śivākhyaṃ satyacid‌ghanam | tathā tadviṣayaṃ jñānaṃ tathaiva ca śirotavratam || 8 || śirovratavihīnastu sarvadharmavivarjitaḥ | api sarvāsu vidyāsu so'dhikārī na saṃśayaḥ || 9 || śirovratamidaṃ kāryaṃ pāpakāntāradāhakam | sādhanaṃ sarvavidyānāṃ yatastatsamyagācaret || 10 || śrutirātharvaṇī sūkṣmā sūkṣmārthasya prakāśinī | yaduvāca vrataṃ prītyā tannityaṃ samyagācaret || 11 || agnirityādibhirmantraiḥ ṣaḍ‌bhiḥ śuddhena bhasmanā | sarvāṅ‌goddhūlanaṃ kuryācchirovratasamāhvayam || 12 || etacchirovrataṃ kuryātsandhyākāleṣu sādaram | yāvadvidyodayastāvattasya vidyā khalūttamā || 13 || dvādaśābdamathābdaṃ vā tadardhaṃ ca tadardhakam | prakuryād‌dvādaśāhaṃ vā saṅ‌kalpena śirovratam || 14 || śirovratena yaḥ snātastaṃ tu nopadiśettu yaḥ | tasya vidyā vinaṣṭā syānnirghṛṇaḥ sa guruḥ khalu || 15 || brahmavidyāguruḥ sākṣānmuniḥ kāruṇikaḥ khalu | yathā sarveśvaraḥ śrīmānmṛduḥ kāruṇikaḥ khalu || 16 || janmāntarasahasreṣu narā ye dharmacāriṇaḥ | teṣāmeva khalu śraddhā jāyate na kadācana || 17 || pratyutājñānabāhulyād‌dveṣa eva vijāyate | ataḥ pradveṣayuktasya na bhavedātmavedanam || 18 || brahmavidyopadeśasya sākṣādevādhikāriṇaḥ | ta eva netare vidvan ye tu snātāḥ śirovrataiḥ || 19 || vrataṃ pāśupataṃ cīrṇaṃ yairdvijairādareṇa tu | teṣāmevopadeṣṭavyamiti vedānuśāsanam || 20 || yaḥ paśustatpaśutvaṃ ca vratenānena santyajet | tānhatvā na sa pāpīyānbhavedvedāntaniścayaḥ || 21 || tripuṇḍradhāraṇaṃ proktaṃ jābālairādareṇa tu | triyambakena mantreṇa satāreṇa śivena ca || 22 || tripuṇḍraṃ dhārayennityaṃ gahasthāśramamāśritaḥ | oṅ‌kāreṇa triruktena sahaṃsena tripuṇḍrakam || 23 || dhārayed‌‍bhikṣuko nityamiti jābālikī śrutiḥ | triyambakena mantreṇa praṇavena śivena ca || 24 || gṛhasthaśca vānaprastho dhārayecca tripuṇḍrakam | medhāvītyādinā vāpi brahmacārī dine dine || 25 || bhasmanā sajalenāpi dhārayecca tripuṇḍrakam | brāhmaṇo vidhinotpannastripuṇḍrabhasmanaiva tu || 26 || lalāṭe dhārayennityaṃ tiryagbhasmāvaguṇṭhanam | (mahādevasya sambandhāttaddharme'pyasti saṅ‌gatiḥ |) samyak tripuṇḍradharmaṃ ca brāhmaṇo nityamācaret || 27 || ādibrāhmaṇabhūtena tripuṇḍraṃ bhasmanā dhṛtam | yato'ta eva viprastu tripuṇḍraṃ dhārayetsadā || 28 || bhasmanā vedasiddhena tripuṇḍraṃ dehaguṇṭhanam | rudraliṅ‌gārcanaṃ vāpi mohato'pi ca na tyajet || 29 || triyambakena mantreṇa satāreṇa tathaiva ca | pañcākṣareṇa mantreṇa praṇavena tathaiva ca || 30 || lalāṭe hṛdaye caiva dordvandve ca mahāmune | tripuṇḍraṃ dhārayennityaṃ saṃnyāsāśramamāśritaḥ || 31 || triyāyuṣeṇa mantreṇa medhāvītyādināthavā | gauṇena bhasmanā dhāryaṃ tripuṇḍraṃ brahmacāriṇā || 32 || namo'ntena śivenaiva śūdraḥ śuśrūṣaṇe rataḥ | uddhūlanaṃ tripuṇḍraṃ ca nityaṃ bhaktyā samācaret || 33 || anyeṣāmapi sarveṣāṃ vinā mantreṇa suvrata | uddhūlanaṃ tripuṇḍraṃ ca kartavyaṃ bhaktito mune || 34 || bhūtyaivoddhūlanaṃ tiryak tripuṇḍrasya ca dhāraṇam | vareṇyaṃ sarvadharmebhyastasmānnityaṃ samācaret || 35 || bhasmāgnihotrajaṃ vātha virajāgnisamud‍bhavam | ādareṇa samādāya śuddhe pātre nidhāya tat || 36 || prakṣālya pādau hastau ca dvirācamya samāhitaḥ | gṛhītvā bhasma tatpañcabrahmamantraiḥ śanaiḥ śanaiḥ || 37 || prāṇāyāmatrayaṃ kṛtvā agnirityādimantritam | taireva saptabhirmantraistrivāramabhimantrayet || 38 || omāpojyotirityuktvā dhyātvā mantrānudīrayet | sitena bhasmanā pūrvaṃ samuddhūlya śarīrakam || 39 || vipāpo virajo martyo jāyate nātra saṃśayaḥ | tato dhyātvā mahāviṣṇuṃ jagannāthaṃ jalādhipam || 40 || saṃyojya bhasmanā toyamagnirityādibhiḥ punaḥ | vimṛjya sāmbaṃ dhyātvā ca samuddhūlyordhvamastakam || 41 || tena bhāvanayā brāhmabhūtena sitabhasmanā | lalāṭavakṣaḥskandheṣu svāśramocitamantrataḥ || 42 || madhyamānāmikāṅ‌guṣṭhairanulomavilomataḥ | tripuṇḍraṃ dhārayennityaṃ trikāleṣvapi bhaktitaḥ || 43 ||

English translation

1-43. S’n Narayana said The Brahmanas that will perform duly the S’irovrata, to be described in the following, are the only ones who will attain very easily the highest knowledge, destroying all Avidya or Ignorance. So much so that the rules of right living and right conduct as ordained in the S’rutis and Smritis are not necessary to be observed by those who duly and devotedly perform the S’irovrata (i.e., vow of the head; i.e., vow to apply ashes on the forehead). O Learned One! It is through this S’irovrata that Brahma and the other Devas have been able to get their Brahmahood and the Devahood. The ancient sages glorified highly this S’irovrata. Brahma, Visnu, Rudra and the other Devas all performed this S’irovrata. O Wise One! Those that performed duly this S’irovrata, all became sinless though they were sinful in every way. Its name is S’irovrata, inasmuch as it is mentioned in the first part of the Atharva Veda.

Only this vrata (vow) is called S'irovrata; no other thing is denominated by this name. By no other merit can this be acquired. O Muni! Different names are assigned to this vrata in different S’akhas; in fact, they are all one and the same.

N. B. - Pasupata vrata, S'ivavrata, etc., are the different names assigned to it. In all the S’akhas, the One Substance, Intelligence solidified named S'iva and the knowledge thereof is mentioned. This is “S’irovrata.” He who does not perform this S’irovrata, is irreligious and he is banished from all religious acts, though he is well-qualified in all branches of learning. There is no manner of doubt in this. This S’irovrata is like the blazing fire in destroying wholly the forest of sins. All knowledge fleshes before him who performs this S’irovrata. The Atharva S’ruti expounds the subtle and particularly incomprehensible things; this S’ruti declares the above S’irovrata as daily to be done; so it is one of the daily observances. “Fire is ashes,” “water is ashes,” “earth is ashes,” “air is ashes,” “ether or

Akas'a is ashes,” “all this manifest Universe is ashes.” These six mantras stated in the Atharva Veda are to be recited; after this, ashes are to be besmeared all over the body. This is named the S’irovrata. The devotee is to put on these ashes named S’irovrata during his Sandhyopasana (practising Sandhya thrice a day); so long as the Brahma Vidya (the knowledge of Brahma) does not arise in him. One is to make a Sankalpa (resolve) of twelve years before one starts with this Vrata. In cases of incapability, a period of one year or six months, or three months or at least twelve days are to be adopted. That Guru is considered very cruel and his knowledge will come to an end who hesitates and does not impart the knowledge of the Vedas and other things to him who is purified by observing this S’irovrata. Know him certainly as a very merciful Guru who illumines the heart by Brahma Vidya just as God is very merciful and compassionate to all the living beings. One who performs one's own Dharmas for many births, acquires particular faith in this S’irovrata; others can have no faith in this. Rather he gets animosity for this vrata, because of the abundance of ignorance in him. So one ought never to advise on spiritual knowledge to an enemy who has no faith, rather who has hatred for any such thing. Those only that are purified by the observance of S’irovrata are entitled to Brahma Vidya; and none others. So the Vedas command Those are to be advised on Brahma Vidya who have performed S’irovrata. Even the animal becomes freed of his animalism, as a result of this vrata; no sin occurs in killing that animal; this is the decision of the Vedanta. It has been repeatedly uttered by Javala Risi that the Dharma of the Brahmanas is to put on the Tripundra (three curved lines of ashes on the forehead). The householders are instructed to put on this Tripundra by repeating the mantra “triyamvaka”' with Om prefixed. Those that are in the stage of the Bhiksus (Sannyasis, etc.,) are to put on this Tripundra uttering thrice the mantra “Om Hasah.” Such is regularly stated in Javala S’ruti. The house holders and the Vanaprasthis (foresters) are to put on this Tripundra, uttering Triyamvaka mantra purified with “Haum” the pranava of S’iva prefixed.

Those that are the Brahmacharis are to use daily this Tripundra uttering the mantra “Medhavi,” etc. The Brahmanas are to apply the ashes in three curved lines on the forehead. The God S’iva is always hidden under the cover of ashes; so the S’aivas, the devotees of S’iva are to use the Tripundra. The Brahmanas are to use daily this Tripundra. Brahma is the Prime Brahmin. When He used Tripundra on His forehead, what need to tell, then, that every Brahman ought always to use it! Never fail, out of error, to besmear your body with the ashes as prescribed in the Vedas and worship the S’iva Lingam. The Sannyasins are to apply Tripundra on their forehead, arms, chest, uttering the Triyamvaka mantra with Om prefixed and also the five lettered mantra of S'iva “Om Namah S’ivaya.” The Brahmacharis should use Tripundra of ashes, obtained from their own fire, uttering the mantra “Triyayusam Jamadagneh,” etc., or the mantra “Medhavi”, etc. The S’udras in the service of the Brahmins are to use the ashes with devotion, with the mantra “Namah S’ivaya.” The other ordinary persons can use the Tripundra without any mantra. To besmear the body all over with ashes and to put on the Tripundra is the essence of all Dharma; therefore this should be used always.

The ashes from the Agnihotra Sacrifice or from Virajagni (Viraja fire) are to be carefully placed on a clean and pure basin. Cleansing hands and feet, one is to sip (perform Achamana) twice, and then, taking the ashes in the hand, utter the five Brahma mantras “Sadyoyatam prapadyami,” etc., and perform short Pranayama thrice; he is, then, to utter the seven mantras “Fire is ashes,” “water is ashes,” “earth is ashes” “Teja is ashes,” “wind is ashes,” “ether is ashes,” “All this whatsoever is ashes” and purify and impregnate the ashes with the mantra by blowing out air through the mouth.

Then one is to think of Maha Deva, repeating the mantra “Om Apojyoti,” etc., and apply dry ashes of white colour all over the body and become sinless. After this he is to meditate on the Maha Visnu, the Lord of the universe and on the Lord of the waters and repeat again the mantras “Fire is ashes” and mix water with the ashes. He

is, then, to think of S’iva and apply ashes on his forehead. He is to think of the ashes as S’iva Himself and then, with mantras appropriate to his own As'rama (stages of life) use the Tripundra on his forehead, chest and shoulders.

By the middle finger and ringfinger he is to draw the two lines of the ashes from the left to the right and by his thumb draw a third line of ashes from the right to the left. These Tripundras are to be used in the morning, midday and in the evening.

Here ends the Ninth chapter of the Eleventh Book on the rules of S'irovrata in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24035, revision 73845 (2016-07-09T16:37:25Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk11ch09.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.