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Eleventh Skandha · Chapter 12

Chapter 12

Unit 292 of 318Eleventh Skandha · Chapter 12Eleventh Skandha · Chapter 121 source entries

Eleventh Skandha · Chapter 12

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भस्मधारणमाहाम्यवर्णनम् श्रीनारायण उवाच देवर्षे शृणु तत्सर्वं भस्मोद्धूलनजं फलम् । सरहस्यविधानं च सर्वकामफलप्रदम् ॥ १ ॥ कपिलायाः शकृत्स्वच्छं गृहीत्वा गगनेऽपतत् । न क्लिन्नं नापि कठिनं न दुर्गन्धं न चोषितम् ॥ २ ॥ उपर्यधः परित्यज्य गह्णीयात्पतितं यदि । पिण्डीकृत्य शिवाग्न्यादौ तत्क्षिपेन्मूलमन्त्रितम् ॥ ३ ॥ आदाय वाससाऽऽच्छाद्य भस्माधाने विनिक्षिपेत् । सुकृते सुदृढे शुद्धे क्षालिते प्रोक्षिते शुभे ॥ ४ ॥ विन्यस्य मन्त्री मन्त्रेण पात्रे भस्म विनिक्षिपेत् । तैजसं दारवं चाथ मृण्मयं चैलमेव च ॥ ५ ॥ अन्यद्वा शोभनं शुद्धं भस्माधारं प्रकल्पयेत् । क्षौमे चैवातिशुद्धे वा धनवद्‍भस्म निक्षिपेत् ॥ ६ ॥ प्रस्थितो भस्म गृह्णीयात्स्वयं चानुचरोऽपि वा । न चायुक्तकरे दद्यान्न चाशुचितले क्षिपेत् ॥ ७ ॥ न संस्पृशेत्तु नीचाङ्‌गैर्न क्षिपेन्न च लङ्‌घयेत् । तस्माद्‍भसितमादाय विनियुञ्जीत मन्त्रितम् ॥ ८ ॥ विभूतिधारणविधिः स्मृतिप्रोक्तो मयेरितः । यदीयाचरणेनैव शिवतुल्यो न संशयः ॥ ९ ॥ शैवैः सम्पादितं भस्म वैदिकैः शिवसन्निधौ । भक्त्या परमया ग्राह्यं प्रार्थयित्वा तु पूजयेत् ॥ १० ॥ तन्त्रोक्तवर्त्मना सिद्धं भस्म तान्त्रिकपूजकैः । यत्रकुत्रापि दत्तं चेत्तद्‌ग्राह्यं नैव वैदिकैः ॥ ११ ॥ शूद्रैः कापालिकैर्वाथ पाखण्डैरपरैस्तु तत् । त्रिपुण्ड्रं धारयेद्‍भक्त्या मनसापि न लङ्‌घयेत् ॥ १२ ॥ श्रुत्या विधीयते यस्मात्तत्त्यागी पतितो भवेत् । त्रिपुण्ड्रधारणं भक्त्या तथा देहावगुण्ठनम् ॥ १३ ॥ द्विजः कुर्याद्धि मन्त्रेण तत्त्यागी पतितो भवेत् । उद्धूलनं त्रिपुण्ड्रं च भक्त्या नैवाचरन्ति ये ॥ १४ ॥ तेषां नास्ति विनिर्मोक्षः संसाराज्जन्मकोटिभिः । येन भस्मोक्तमार्गेण धृतं न मुनिपुङ्‌गव ॥ १५ ॥ तस्य विद्धि मुने जन्म निष्कलं सौकरं यथा । येषां वपुर्मनुष्याणां त्रिपुण्ड्रेण विना स्थितम् ॥ १६ ॥ श्मशानसदृशं तत्स्यान्न प्रेक्ष्यं पुण्यकृज्जनैः । धिग्भस्मरहितं भालं धिग्ग्राममशिवालयम् ॥ १७ ॥ धिगनीशार्चनं जन्म धिग्विद्यामशिवाश्रयाम् । त्रिपुण्ड्रं ये विनिन्दन्ति निन्दन्ति शिवमेव ते ॥ १८ ॥ धारयन्ति च ये भक्त्या धारयन्ति तमेव ते । यथा कृशानुरहितो भूधरो न विराजते ॥ १९ ॥ अशेषसाधनेऽप्येवं भस्महीनं शिवार्चनम् । उद्धूलनं त्रिपुण्ड्रं च श्रद्धया नाचरन्ति ये ॥ २० ॥ तैः पूर्वाचरितं सर्वं विपरीतं भवेदपि । भस्मना वेदमन्त्रेण त्रिपुण्ड्रस्य च धारणम् ॥ २१ ॥ विना वेदोचिताचारं स्मार्तस्यानर्थकारणम् । कृतं स्यादकृतं तेन श्रुतमप्यश्रुतं भवेत् ॥ २२ ॥ अधीतमनधीतं च त्रिपुण्ड्रं यो न धारयेत् । वृथा वेदा वृथा यज्ञा वृथा दानं वृथा तपः ॥ २३ ॥ वृथा व्रतोपवासेन त्रिपुण्ड्रं यो न धारयेत् । भस्मधारणकं त्यक्त्वा मुक्तिमिच्छति यः पुमान् ॥ २४ ॥ विषपानेन नित्यत्वं कुरुते ह्यात्मनो हि सः । स्रष्टा सृष्टिच्छलेनाह त्रिपुण्ड्रस्य च धारणम् ॥ २५ ॥ ससर्ज स ललाटं हि तिर्यगूर्ध्वं न वर्तुलम् । तिर्यग्रेखाः प्रदृश्यन्ते ललाटे सर्वदेहिनाम् ॥ २६ ॥ तथापि मानवा मूर्खा न कुर्वन्ति त्रिपुण्ड्रकम् । न तद्ध्यानं न तन्मोक्षं न तज्ज्ञानं न तत्तपः ॥ २७ ॥ विना तिर्यक्त्रिपुण्ड्रं च विप्रेण यदनुष्ठितम् । वेदस्याध्ययने शूद्रो नाधिकारी यथा भवेत् ॥ २८ ॥ त्रिपुण्ड्रेण विना विप्रो नाधिकारी शिवार्चने । प्राङ्‌मुखश्चरणौ हस्तौ प्रक्षाल्याचम्य पूर्ववत् ॥ २९ ॥ प्राणानायम्य सङ्‌कल्प्य भस्मस्नानं समाचरेत् । आदाय भसितं शुद्धमग्निहोत्रसमुद्‍भवम् ॥ ३० ॥ ईशानेन तु मन्त्रेण स्वमूर्धनि विनिक्षिपेत् । तत आदाय तद्‍भस्म मुखे च पुरुषेण तु ॥ ३१ ॥ अघोराख्येण हृदये गुह्ये वामाह्वयेन च । सद्योजाताभिधानेन भस्म पादद्वये क्षिपेत् ॥ ३२ ॥ सर्वाङ्‌गं प्रणवेनैव मन्त्रेणोद्धूलनं ततः । एतदाग्नेयकं स्नानमुदितं परमर्षिभिः ॥ ३३ ॥ सर्वकर्मसमृद्ध्यर्थं कुर्यादादाविदं बुधः । ततः प्रक्षाल्य हस्तादीनुपस्पृश्य यथाविधि ॥ ३४ ॥ तिर्यक्त्रिपुण्ड्रं विधिना ललाटे हृदये गले । पञ्चभिर्ब्रह्मभिर्वापि कृतेन भसितेन च ॥ ३५ ॥ घृतमेतत्त्रिपुण्ड्रं स्यात्सर्वकर्मसु पावनम् । शूद्रैरन्त्यजहस्तस्थं न धार्यं भस्म च क्वचित् ॥ ३६ ॥ भस्मना साग्निहोत्रेण लिप्तः कर्म समाचरेत् । अन्यथा सर्वकर्माणि न फलन्ति कदाचन ॥ ३७ ॥ सत्यं शौचं जपो होमस्तीर्थं देवादिपूजनम् । तस्य व्यर्थमिदं सर्वं यस्त्रिपुण्ड्रं न धारयेत् ॥ ३८ ॥ त्रिपुण्ड्रधृग्विप्रवरो यो रुद्राक्षधरः शुचिः । स हन्ति रोगदुरितव्याधिदुर्भिक्षतस्करान् ॥ ३९ ॥ समाप्नोति परं ब्रह्म यतो नावर्तते पुनः । स पङ्‌क्तिपावनः श्राद्धे पूज्यो विप्रैः सुरैरपि ॥ ४० ॥ श्राद्धे यज्ञे जपे होमे वैश्वदेवे सुरार्चने । धृतत्रिपुण्ड्रः पूतात्मा मृत्युं जयति मानवः । भस्मधारणमाहात्म्यं भूयोऽपि कथयामि ते ॥ ४१ ॥

bhasmadhāraṇamāhāmyavarṇanam śrīnārāyaṇa uvāca devarṣe śṛṇu tatsarvaṃ bhasmoddhūlanajaṃ phalam | sarahasyavidhānaṃ ca sarvakāmaphalapradam || 1 || kapilāyāḥ śakṛtsvacchaṃ gṛhītvā gagane'patat | na klinnaṃ nāpi kaṭhinaṃ na durgandhaṃ na coṣitam || 2 || uparyadhaḥ parityajya gahṇīyātpatitaṃ yadi | piṇḍīkṛtya śivāgnyādau tatkṣipenmūlamantritam || 3 || ādāya vāsasā''cchādya bhasmādhāne vinikṣipet | sukṛte sudṛḍhe śuddhe kṣālite prokṣite śubhe || 4 || vinyasya mantrī mantreṇa pātre bhasma vinikṣipet | taijasaṃ dāravaṃ cātha mṛṇmayaṃ cailameva ca || 5 || anyadvā śobhanaṃ śuddhaṃ bhasmādhāraṃ prakalpayet | kṣaume caivātiśuddhe vā dhanavad‍bhasma nikṣipet || 6 || prasthito bhasma gṛhṇīyātsvayaṃ cānucaro'pi vā | na cāyuktakare dadyānna cāśucitale kṣipet || 7 || na saṃspṛśettu nīcāṅ‌gairna kṣipenna ca laṅ‌ghayet | tasmād‍bhasitamādāya viniyuñjīta mantritam || 8 || vibhūtidhāraṇavidhiḥ smṛtiprokto mayeritaḥ | yadīyācaraṇenaiva śivatulyo na saṃśayaḥ || 9 || śaivaiḥ sampāditaṃ bhasma vaidikaiḥ śivasannidhau | bhaktyā paramayā grāhyaṃ prārthayitvā tu pūjayet || 10 || tantroktavartmanā siddhaṃ bhasma tāntrikapūjakaiḥ | yatrakutrāpi dattaṃ cettad‌grāhyaṃ naiva vaidikaiḥ || 11 || śūdraiḥ kāpālikairvātha pākhaṇḍairaparaistu tat | tripuṇḍraṃ dhārayed‍bhaktyā manasāpi na laṅ‌ghayet || 12 || śrutyā vidhīyate yasmāttattyāgī patito bhavet | tripuṇḍradhāraṇaṃ bhaktyā tathā dehāvaguṇṭhanam || 13 || dvijaḥ kuryāddhi mantreṇa tattyāgī patito bhavet | uddhūlanaṃ tripuṇḍraṃ ca bhaktyā naivācaranti ye || 14 || teṣāṃ nāsti vinirmokṣaḥ saṃsārājjanmakoṭibhiḥ | yena bhasmoktamārgeṇa dhṛtaṃ na munipuṅ‌gava || 15 || tasya viddhi mune janma niṣkalaṃ saukaraṃ yathā | yeṣāṃ vapurmanuṣyāṇāṃ tripuṇḍreṇa vinā sthitam || 16 || śmaśānasadṛśaṃ tatsyānna prekṣyaṃ puṇyakṛjjanaiḥ | dhigbhasmarahitaṃ bhālaṃ dhiggrāmamaśivālayam || 17 || dhiganīśārcanaṃ janma dhigvidyāmaśivāśrayām | tripuṇḍraṃ ye vinindanti nindanti śivameva te || 18 || dhārayanti ca ye bhaktyā dhārayanti tameva te | yathā kṛśānurahito bhūdharo na virājate || 19 || aśeṣasādhane'pyevaṃ bhasmahīnaṃ śivārcanam | uddhūlanaṃ tripuṇḍraṃ ca śraddhayā nācaranti ye || 20 || taiḥ pūrvācaritaṃ sarvaṃ viparītaṃ bhavedapi | bhasmanā vedamantreṇa tripuṇḍrasya ca dhāraṇam || 21 || vinā vedocitācāraṃ smārtasyānarthakāraṇam | kṛtaṃ syādakṛtaṃ tena śrutamapyaśrutaṃ bhavet || 22 || adhītamanadhītaṃ ca tripuṇḍraṃ yo na dhārayet | vṛthā vedā vṛthā yajñā vṛthā dānaṃ vṛthā tapaḥ || 23 || vṛthā vratopavāsena tripuṇḍraṃ yo na dhārayet | bhasmadhāraṇakaṃ tyaktvā muktimicchati yaḥ pumān || 24 || viṣapānena nityatvaṃ kurute hyātmano hi saḥ | sraṣṭā sṛṣṭicchalenāha tripuṇḍrasya ca dhāraṇam || 25 || sasarja sa lalāṭaṃ hi tiryagūrdhvaṃ na vartulam | tiryagrekhāḥ pradṛśyante lalāṭe sarvadehinām || 26 || tathāpi mānavā mūrkhā na kurvanti tripuṇḍrakam | na taddhyānaṃ na tanmokṣaṃ na tajjñānaṃ na tattapaḥ || 27 || vinā tiryaktripuṇḍraṃ ca vipreṇa yadanuṣṭhitam | vedasyādhyayane śūdro nādhikārī yathā bhavet || 28 || tripuṇḍreṇa vinā vipro nādhikārī śivārcane | prāṅ‌mukhaścaraṇau hastau prakṣālyācamya pūrvavat || 29 || prāṇānāyamya saṅ‌kalpya bhasmasnānaṃ samācaret | ādāya bhasitaṃ śuddhamagnihotrasamud‍bhavam || 30 || īśānena tu mantreṇa svamūrdhani vinikṣipet | tata ādāya tad‍bhasma mukhe ca puruṣeṇa tu || 31 || aghorākhyeṇa hṛdaye guhye vāmāhvayena ca | sadyojātābhidhānena bhasma pādadvaye kṣipet || 32 || sarvāṅ‌gaṃ praṇavenaiva mantreṇoddhūlanaṃ tataḥ | etadāgneyakaṃ snānamuditaṃ paramarṣibhiḥ || 33 || sarvakarmasamṛddhyarthaṃ kuryādādāvidaṃ budhaḥ | tataḥ prakṣālya hastādīnupaspṛśya yathāvidhi || 34 || tiryaktripuṇḍraṃ vidhinā lalāṭe hṛdaye gale | pañcabhirbrahmabhirvāpi kṛtena bhasitena ca || 35 || ghṛtametattripuṇḍraṃ syātsarvakarmasu pāvanam | śūdrairantyajahastasthaṃ na dhāryaṃ bhasma ca kvacit || 36 || bhasmanā sāgnihotreṇa liptaḥ karma samācaret | anyathā sarvakarmāṇi na phalanti kadācana || 37 || satyaṃ śaucaṃ japo homastīrthaṃ devādipūjanam | tasya vyarthamidaṃ sarvaṃ yastripuṇḍraṃ na dhārayet || 38 || tripuṇḍradhṛgvipravaro yo rudrākṣadharaḥ śuciḥ | sa hanti rogaduritavyādhidurbhikṣataskarān || 39 || samāpnoti paraṃ brahma yato nāvartate punaḥ | sa paṅ‌ktipāvanaḥ śrāddhe pūjyo vipraiḥ surairapi || 40 || śrāddhe yajñe jape home vaiśvadeve surārcane | dhṛtatripuṇḍraḥ pūtātmā mṛtyuṃ jayati mānavaḥ | bhasmadhāraṇamāhātmyaṃ bhūyo'pi kathayāmi te || 41 ||

English translation

1-20. S’n Narayana said O Devarsi Narada! Hear now the great secret and the fruits of besmearing one's body with ashes, yieding all desires. The pure cowdung of the Kapila (brown) cow is to be taken up by the hand before it reaches the ground. It should not be like mire, i.e., not like a liquid; it should not be also very hard nor should it emit a bad stench. And in case if the cowdung that has already fallen on the earth, has to be taken, it should be scraped off from the top and bottom; make it into a ball and then burn it in a pure fire, repeating the principal mantra. Take the ash and tie it in a piece of cloth and keep it in a pot. The pot in which the ashes are to be kept should be nice and good, hard, clean and sprinkled over for purification. Uttering the principal mantra, one is to keep the ashes in the pot. The pot may be of metal, wood, earth, or cloth; or it can be kept in any other nice pot. The ashes can be kept in a silken bag where the mohurs are kept. In going to a distant land, the devotee can take the ashes himself or kept with his accompanying servant. When it is to be given to somebody, it is to be given with both the hands; never with one hand. Never keep it in an unholy place. Never apply feet to the ashes, nor throw it in an ordinary place nor ever cross it by your legs. Use always the ashes after purifying it with mantra. These rules of holding the Bhasma are according to the Smritis. By holding Bhasma in this way, the devotee becomes, no doubt, like S’iva. The ashes, that the Vaidik devotees of S'iva prepare are to be taken with devotion. All can ask for that. But the ashes that the followers of the Tantra cult prepare, are taken by the Tantriks only; it is prohibited to the Vaidiks. The S’udras, Kapalikas, and other heretics (e.g., Jains, Buddhists) can use the Tripundras. Never do they conceive in their minds that they would not take the Tripundra. The holding on of Bhasma (ashes) is according to the Vedas. Therefore one who does not apply it falls down. The Brahmanas must use the Tripundras, repeating the mantra; and they

are to besmear their whole body with ashes; if they don't do so, they are surely fallen. He can never expect to get liberation even after koti births who does not besmear his body with ashes devotedly and who does not hold the Tripundras. O Narada! The vile man who does not hold Bhasma duly, know the birth of that man as futile as is the birth of a hog. Consider that body as a burning ground which does not bear the Tripundra marks. The virtuous man should not cast a glance at him even. Fie on that forehead which does not carry the Tripundra! Fie on that village which has not a single temple of S’iva! Fie on that birth which is void of the worship of S’iva! Fie on that knowledge which is void of the knowledge of S’iva. Know them to be the slanderers of S’iva who mock at Tripundra. Those that put on the Tripundras, bear S’iva in their forehead. The Brahmin who is Niragnik (without the holy fire) is not nice in every way. So if the worship of S’iva be not done with any Tripundra is not praiseworthy, even it be attended with abundance of other offerings. Those who do not besmear their bodies with ashes or who do not use the Tripundras, get their previous good deeds converted into bad ones.

21-42. Unless the Tripundra mark is taken up according to the S’astras, the Vaidik Karmas (works) or those performed according to the Smritis prove injurious; the good works whatsoever done by any man count for nothing; the holy words heard seem as if unheard and the study of the Vedas counted as if not studied.

The study of the Vedas, Sacrifices, Charities, asceticisms, vows and fastings of that man, who does not use the Tripundra, all become fruitless. Without using Bhasma (ashes) if one wants liberation, then that desire is equivalent to live after taking poison. There is no doubt in this. The Creator has not made the forehead vertically high nor round; but he has made it slightly slanting and curved fit to have the Tripundra. Making thus the forehead, the Creator wants, as it were, to inform everyone that every one ought to use Tripundra marks; the

curved lines also are made visible for this purpose. Still the igorant illiterate man does not put up the Tripundra. Unless the Brahmanas use the curved Tripundras, their meditation won't be successful; they will not have liberation, knowledge, nor their asceticism would bear any fruit. As the S’udras have no right in the study of the Vedas, so the Brahmans have not any right to perform the worship of S’iva, etc., unless they use the Tripundras. First of all, facing eastward, and washing hands and feet, he ought to make a resolve and then he takes a bath of the ashes mentally, controlling his breath. Then taking the ashes of the Agnihotra sacrifice he is to put some ashes on his own head, uttering “Is'ana” mantra. Then he is to recite the Purusa S’ukta Mantra and apply ashes on his face; with the Aghora mantra on his chest; with the Vamadeva mantra, on his anus; with Sadyojata mantra on his legs; and with the mantra Om, he is to besmear his whole body with ashes. This is called the bath of fire by the Munis. So bring all the actions to a successful issue one is to take first of all this bath of fire. Washing his hands, then, he is to make Achaman duly; and, according to the above-mentioned rules, he is to apply ashes on his forehead, heart, and all round the neck with the five mantras above-mentioned; or with each mantra he is to apply the Tripundras. Thus all works are fructified and he gets the right to do all the Vaidik actions. The S’udras, even, are not to use the ashes touched by the lowest classes. All the actions ordained by the S'astras are to be done after being besmeared with ashes of the Agnihotra sacrifice; otherwise no action will bear any fruit. All his truth, purity, Japam, offering, oblations to the sacrifice, bathing in the holy place of pilgrimage, and worshipping the gods become useless, who does not hold Tripundra. No fear of disease, sins, famine, or robbers comes to the Brahmins who use Tripundra and rosary of Rudraksa and thus remain always pure. In the end, they get the Nirvana liberation. During the time of Sraddhas (solemn obsequies performed in honour of the manes of deceased ancestors) the Brahmins purify the rows where persons are fed; so much so that the Devas glorify them. One must use the Tripundra marks before one performs any Sraddha, Japam sacrifice, offering oblations or worshipping the Visvedevas; then one gets deliverance from the

jaws of death. O Narada! I am now speaking further of the greatness in holding the Bhasma; listen.

Here ends the Twelfth Chapter of the Eleventh Book on the greatness in holding the Tripundra and Bhasma in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24038, revision 84654 (2016-10-07T17:16:08Z). 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/bk11ch12.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.