Devi Bhagavata Purana — Skandha 11 — Chapter 11

DB 11 11.1

त्रिविधभस्ममाहात्म्यवर्णनम् नारद उवाच त्रिविधत्वं कथं चास्य भस्मनः परिकीर्तितम् । एतत्कथय मे देव महत्कौतूहलं मम

trividhabhasmamāhātmyavarṇanam nārada uvāca trividhatvaṃ kathaṃ cāsya bhasmanaḥ parikīrtitam | etatkathaya me deva mahatkautūhalaṃ mama

The description of the greatness of the threefold ash. Nārada said: And how is this threefoldness of ash declared? Tell me this, O God; great is my curiosity.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.2

श्रीनारायण उवाच त्रिविधत्वं प्रवक्ष्यामि देवर्षे भस्मनः शृणु । महापापक्षयकरं महाकीर्तिकरं परम्

śrīnārāyaṇa uvāca trividhatvaṃ pravakṣyāmi devarṣe bhasmanaḥ śṛṇu | mahāpāpakṣayakaraṃ mahākīrtikaraṃ param

Śrī Nārāyaṇa said: I shall declare the threefoldness of ash, O sage of the gods; listen. It destroys great sins and confers great renown; it is supreme.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.3

गोमयं योनिसम्बद्धं तद्धस्तेनैव गृह्यते । ब्राह्मैर्मन्त्रैस्तु सन्दग्धं तच्छान्तिकृदिहोच्यते

gomayaṃ yonisambaddhaṃ taddhastenaiva gṛhyate | brāhmairmantraistu sandagdhaṃ tacchāntikṛdihocyate

Cow-dung still joined to the womb (as it issues) is taken with the hand itself; when it has been burnt with the Brahma mantras, that is here called pacifying.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 11.4

सावधानस्तु गृह्णीयान्नरो वै गोमयं तु यत् । अन्तरिक्षे गृहीत्वा तत्षडङ्गेन दहेदतः

sāvadhānastu gṛhṇīyānnaro vai gomayaṃ tu yat | antarikṣe gṛhītvā tatṣaḍaṅgena dahedataḥ

A man should take that cow-dung attentively; having caught it in mid-air, he should thereupon burn it with the six-limbed (mantra).

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.5

पौष्टिकं तत्समाख्यातं कामदं च ततः शृणु । प्रासादेन दहेदेतत्कामदं भस्म कीर्तितम्

pauṣṭikaṃ tatsamākhyātaṃ kāmadaṃ ca tataḥ śṛṇu | prāsādena dahedetatkāmadaṃ bhasma kīrtitam

That is declared to be the strengthening (ash); and now hear about the wish-granting one. He should burn this with the Prāsāda (mantra): (thus) it is called the wish-granting ash.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.6

प्रातरुत्थाय देवर्षे भस्मव्रतपरः शुचिः । गवां गोष्ठेषु गत्वा तु नमस्कृत्य तु गोकुलम्

prātarutthāya devarṣe bhasmavrataparaḥ śuciḥ | gavāṃ goṣṭheṣu gatvā tu namaskṛtya tu gokulam

Having risen at dawn, O sage of the gods, pure and devoted to the vow of ashes, going to the cow-pens and bowing to the herd of cows,

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.7

गवां वर्णानुरूपाणां गृह्णीयाद्गोमयं शुभम् । ब्राह्मणस्य च गौः श्वेता रक्ता गौः क्षत्रियस्य च

gavāṃ varṇānurūpāṇāṃ gṛhṇīyādgomayaṃ śubham | brāhmaṇasya ca gauḥ śvetā raktā gauḥ kṣatriyasya ca

he should take the auspicious dung of cows whose colours correspond (to his class): for a brāhmaṇa the cow is white, and for a kṣatriya a red cow,

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.8

पीतवर्णा तु वैश्यस्य कृष्णा शूद्रस्य कथ्यते । पौर्णमास्याममावास्यामष्टम्यां वा विशुद्धधीः

pītavarṇā tu vaiśyasya kṛṣṇā śūdrasya kathyate | paurṇamāsyāmamāvāsyāmaṣṭamyāṃ vā viśuddhadhīḥ

but for a vaiśya one of yellow colour, and for a śūdra a black one is prescribed. On the full-moon day, on the new-moon day, or on the eighth, with purified mind,

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.9

प्रासादेन तु मन्त्रेण गृहीत्वा गोमयं शुभम् । हृदयेन तु मन्त्रेण पिण्डीकृत्य तु गोमयम्

prāsādena tu mantreṇa gṛhītvā gomayaṃ śubham | hṛdayena tu mantreṇa piṇḍīkṛtya tu gomayam

having taken the auspicious cow-dung with the Prāsāda mantra, and having made the dung into a ball with the Hṛdaya mantra,

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.10

रविरश्मिसुसन्तप्तं शुचौ देशे मनोहरे । तुषेण वा बुसैर्वापि प्रासादेन तु निक्षिपेत्

raviraśmisusantaptaṃ śucau deśe manohare | tuṣeṇa vā busairvāpi prāsādena tu nikṣipet

(and having) thoroughly dried it in the sun's rays in a pure and pleasing place, he should place it (in the fire) with the Prāsāda mantra, together with husks or with chaff.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 11.11

अरण्युद्भवमग्निं वा श्रोत्रियागारजं तु वा । तदग्नौ विन्यसेत्तं च शिवबीजेन मन्त्रतः त्रिविधभस्ममाहात्म्यवर्णनं नामकादशोऽध्यायः

araṇyudbhavamagniṃ vā śrotriyāgārajaṃ tu vā | tadagnau vinyasettaṃ ca śivabījena mantrataḥ trividhabhasmamāhātmyavarṇanaṃ nāmakādaśo'dhyāyaḥ

(He should take) either fire produced from the fire-sticks or fire from the house of a Vedic scholar, and with the Śiva seed-syllable, by mantra, he should place it in that fire. The eleventh chapter, called the description of the greatness of the threefold ash.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.12

गृह्णीयादथ तत्राग्निकुण्डाद्भस्म विचक्षणः । नवपात्रं समादाय प्रासादेन तु निक्षिपेत्

gṛhṇīyādatha tatrāgnikuṇḍādbhasma vicakṣaṇaḥ | navapātraṃ samādāya prāsādena tu nikṣipet

Then let the discerning one take the ash from the fire-pit there; taking a new vessel, he should place (it in it) with the Prāsāda (mantra).

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.13

केतकी पाटली तद्वदुशीरं चन्दनं तथा । नानासुगन्धिद्रव्याणि काश्मीरप्रभृतीनि च

ketakī pāṭalī tadvaduśīraṃ candanaṃ tathā | nānāsugandhidravyāṇi kāśmīraprabhṛtīni ca

Ketakī, pāṭalī, likewise uśīra and sandal, and various fragrant substances, saffron and the rest —

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.14

निक्षिपेत्तत्र पात्रे तु सद्योमन्त्रेण शुद्धधीः । जलस्नानं पुरा कृत्वा भस्मस्नानमतः परम्

nikṣipettatra pātre tu sadyomantreṇa śuddhadhīḥ | jalasnānaṃ purā kṛtvā bhasmasnānamataḥ param

— these, with pure mind, he should put into that vessel with the Sadyojāta mantra. Having first performed the bath with water, thereafter (comes) the bath with ash.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.15

जलस्नाने त्वशक्तश्च भस्मस्नानं समाचरेत् । प्रक्षाल्य पादौ हस्तौ च शिरश्चेशानमन्त्रतः

jalasnāne tvaśaktaśca bhasmasnānaṃ samācaret | prakṣālya pādau hastau ca śiraśceśānamantrataḥ

But one unable to bathe with water should perform the ash-bath: having washed the feet and the hands, and (then) the head with the Īśāna mantra,

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.16

समुद्धूल्य ततः पश्चादाननं तत्पुरुषेण तु । अघोरेण तु हृदयं नाभिं वामेन तत्परम्

samuddhūlya tataḥ paścādānanaṃ tatpuruṣeṇa tu | aghoreṇa tu hṛdayaṃ nābhiṃ vāmena tatparam

having smeared (with ash), then afterwards the face with the Tatpuruṣa (mantra), the heart with the Aghora, and next the navel with the Vāmadeva.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.17

सद्योमन्त्रेण सर्वाङ्गं समूद्धूल्य विचक्षणः । पूर्ववस्त्रं परित्यज्य शुद्धवस्त्रं परिग्रहेत्

sadyomantreṇa sarvāṅgaṃ samūddhūlya vicakṣaṇaḥ | pūrvavastraṃ parityajya śuddhavastraṃ parigrahet

Having smeared the whole body with the Sadyojāta mantra, the discerning one should discard the former garment and take on a clean garment.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.18

प्रक्षाल्य पादौ हस्तौ च पश्चादाचमनं चरेत् । भस्मनोद्धूलनाभावे त्रिपुण्ड्रं तु विधीयते

prakṣālya pādau hastau ca paścādācamanaṃ caret | bhasmanoddhūlanābhāve tripuṇḍraṃ tu vidhīyate

Having washed the feet and hands, afterwards he should perform the sipping of water. In the absence of a smearing with ash, the tripuṇḍra is prescribed.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.19

मध्याह्नात्प्राग्जलैर्युक्तं परतो जलवर्जितम् । तर्जन्यनामिकामध्यैस्त्रिपुण्ड्रं च समाचरेत्

madhyāhnātprāgjalairyuktaṃ parato jalavarjitam | tarjanyanāmikāmadhyaistripuṇḍraṃ ca samācaret

Before midday (the ash is) mixed with water, after that without water; with the forefinger, ring finger and middle finger he should make the tripuṇḍra.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.20

मूर्ध्नि चैव ललाटे च कर्णे कण्ठे तथैव च । हृदये चैव बाह्वोश्च न्यासस्थानं हि चोच्यते

mūrdhni caiva lalāṭe ca karṇe kaṇṭhe tathaiva ca | hṛdaye caiva bāhvośca nyāsasthānaṃ hi cocyate

On the crown, on the forehead, on the ear, likewise on the throat, and on the heart and on the two arms — these are declared to be the places of application.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.21

पञ्चाङ्गुलैर्न्यसेन्मूर्ध्नि प्रासादेन तु मन्त्रतः । त्र्यङ्गुलैर्विन्यसेद्भाले शिरोमन्त्रेण देशिकः

pañcāṅgulairnyasenmūrdhni prāsādena tu mantrataḥ | tryaṅgulairvinyasedbhāle śiromantreṇa deśikaḥ

With five fingers he should apply (it) on the crown with the Prāsāda mantra; with three fingers the teacher should apply (it) on the forehead with the Śiras mantra.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.22

सद्येन दक्षिणे कर्णे वामदेवेन वामतः । अघोरेण तु कण्ठे च मध्याङ्गुल्या स्पृशेद्बुधः

sadyena dakṣiṇe karṇe vāmadevena vāmataḥ | aghoreṇa tu kaṇṭhe ca madhyāṅgulyā spṛśedbudhaḥ

With the Sadyojāta on the right ear, with the Vāmadeva on the left; and with the Aghora on the throat the wise one should touch with the middle finger.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.23

हृदयं हृदयेनैव त्रिभिरङ्गुलिभिः स्पृशेत् । विन्यसेद्दक्षिणे बाहौ शिखामन्त्रेण देशिकः

hṛdayaṃ hṛdayenaiva tribhiraṅgulibhiḥ spṛśet | vinyaseddakṣiṇe bāhau śikhāmantreṇa deśikaḥ

He should touch the heart with the Hṛdaya (mantra) itself, with three fingers; the teacher should apply (it) on the right arm with the Śikhā mantra.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.24

वामबाहौ न्यसेद्धीमान्कवचेन त्रियङ्गुलैः । मध्येन संस्पृशेन्नाभ्यामीशान इति मन्त्रतः

vāmabāhau nyaseddhīmānkavacena triyaṅgulaiḥ | madhyena saṃspṛśennābhyāmīśāna iti mantrataḥ

On the left arm the wise one should apply (it) with the Kavaca (mantra), with three fingers; with the middle (finger) he should touch the navel with the mantra "Īśāna."

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.25

ब्रह्मविष्णुमहेशानास्तिस्रो रेखा इति स्मृताः । आद्यो ब्रह्मा ततो विष्णुस्तदूर्ध्वं तु महेश्वरः

brahmaviṣṇumaheśānāstisro rekhā iti smṛtāḥ | ādyo brahmā tato viṣṇustadūrdhvaṃ tu maheśvaraḥ

The three lines are held to be Brahmā, Viṣṇu and Maheśa: the first is Brahmā, then Viṣṇu, and above that Maheśvara.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.26

एकाङ्गुलेन न्यस्तं यदीश्वरस्तत्र देवता । शिरोमध्ये त्वयं ब्रह्मा ईश्वरस्तु ललाटके

ekāṅgulena nyastaṃ yadīśvarastatra devatā | śiromadhye tvayaṃ brahmā īśvarastu lalāṭake

If (the mark) is applied with a single finger, the deity there is Īśvara. In the middle of the head this (deity) is Brahmā, but on the forehead it is Īśvara.

AI translation rendered from the Sanskrit, not a published edition

DB 11 11.27

कर्णयोरश्विनौ देवौ गणेशस्तु गले तथा । क्षत्रियश्च तथा वैश्यः शूद्रश्चोद्धूलनं त्यजेत्

karṇayoraśvinau devau gaṇeśastu gale tathā | kṣatriyaśca tathā vaiśyaḥ śūdraścoddhūlanaṃ tyajet

On the two ears the two Aśvin gods, and on the throat Gaṇeśa. The kṣatriya, likewise the vaiśya, and the śūdra should omit the smearing (with mantras).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 11.28

सर्वेषामन्त्यजातीनां मन्त्रेण रहितं भवेत् । (अदीक्षितं मनुष्याणामपि मन्त्रं विना भवेत्)

sarveṣāmantyajātīnāṃ mantreṇa rahitaṃ bhavet | (adīkṣitaṃ manuṣyāṇāmapi mantraṃ vinā bhavet)

For all the lowest-born castes it should be without mantra. (For an uninitiated person too among men it should be without mantra.)

AI translation rendered from the Sanskrit, not a published edition