Devi Bhagavata Purana — Skandha 11 — Chapter 15
DB 11 15.1
त्रिपुण्ड्रोर्ध्वपुण्ड्रधारणविधिवर्णनम् त्रिपुण्ड्रोर्ध्वपुण्ड्रधारणविधिवर्णनम् श्रीनारायण उवाच अग्निरित्यादिभिर्मन्त्रैर्भस्म संशोध्य सादरम् । धारणीयं ललाटादौ त्रिपुण्ड्रं केवलं द्विजैः
tripuṇḍrordhvapuṇḍradhāraṇavidhivarṇanam tripuṇḍrordhvapuṇḍradhāraṇavidhivarṇanam śrīnārāyaṇa uvāca agnirityādibhirmantrairbhasma saṃśodhya sādaram | dhāraṇīyaṃ lalāṭādau tripuṇḍraṃ kevalaṃ dvijaiḥ
The description of the rule for wearing the tripuṇḍra and the ūrdhvapuṇḍra. The description of the rule for wearing the tripuṇḍra and the ūrdhvapuṇḍra. Śrī Nārāyaṇa said: Having purified the ash reverently with the mantras beginning "agniḥ...", the twice-born should wear on the forehead and other (places) only the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.2
ब्रह्मक्षत्रियवैश्याश्च एते सर्वे द्विजाः स्मृताः । तस्माद्द्विजैः प्रयत्नेन त्रिपुण्ड्रं धार्यमन्वहम्
brahmakṣatriyavaiśyāśca ete sarve dvijāḥ smṛtāḥ | tasmāddvijaiḥ prayatnena tripuṇḍraṃ dhāryamanvaham
Brahmins, kṣatriyas and vaiśyas — all these are held to be twice-born; therefore the tripuṇḍra should be worn daily and diligently by the twice-born.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.3
यस्योपनयनं ब्रह्मन् स एव द्विज उच्यते । तस्माच्छ्रौतं द्विजैः कार्यं त्रिपुण्ड्रस्य च धारणम्
yasyopanayanaṃ brahman sa eva dvija ucyate | tasmācchrautaṃ dvijaiḥ kāryaṃ tripuṇḍrasya ca dhāraṇam
He who has the initiation (with the sacred thread), O brahmin, he alone is called twice-born; therefore the twice-born should perform what is Vedic, and the wearing of the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.4
विभूतिधारणं त्यक्त्वा यः सत्कर्म समाचरेत् । तत्कृतं चाकृतप्रायं भवत्येव न संशयः
vibhūtidhāraṇaṃ tyaktvā yaḥ satkarma samācaret | tatkṛtaṃ cākṛtaprāyaṃ bhavatyeva na saṃśayaḥ
He who, abandoning the wearing of the sacred ash, performs a good rite — that which he has done is as good as undone; there is no doubt of it.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.5
न गायत्र्युपदेशोऽपि भस्मनो धारणं विना । ततो धृत्वैव भस्माङ्गे गायत्रीजपमाचरेत्
na gāyatryupadeśo'pi bhasmano dhāraṇaṃ vinā | tato dhṛtvaiva bhasmāṅge gāyatrījapamācaret
Not even the teaching of the Gāyatrī (is given) without the wearing of ash; therefore only after putting ash on the body should one perform the recitation of the Gāyatrī.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.6
गायत्रीं मूलमेवाहुर्ब्राह्मण्ये मुनिपुङ्गव । सा भस्मधारणाभावे न केनाप्युपदिश्यते
gāyatrīṃ mūlamevāhurbrāhmaṇye munipuṅgava | sā bhasmadhāraṇābhāve na kenāpyupadiśyate
They call the Gāyatrī the very root of brahmin-hood, O best of sages; she is taught by no one where the wearing of ash is absent.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.7
न तावदधिकारोऽस्ति गायत्रीग्रहणे मुने । यावन्न भस्म भालादौ धृतमग्निसमुद्भवम्
na tāvadadhikāro'sti gāyatrīgrahaṇe mune | yāvanna bhasma bhālādau dhṛtamagnisamudbhavam
There is no entitlement to receiving the Gāyatrī, O sage, so long as ash born of fire is not worn on the forehead and elsewhere.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.8
भस्महीनललाटत्वं न ब्रह्मण्यानुमापकम् । एवमेव मया ब्रह्मन् हेतुरुक्तः सुपुण्यदः
bhasmahīnalalāṭatvaṃ na brahmaṇyānumāpakam | evameva mayā brahman heturuktaḥ supuṇyadaḥ
Having a forehead devoid of ash is no ground for inferring brahmin-hood. Just so, O brahmin, the reason has been stated by me, (a reason) that grants great merit.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.9
मन्त्रपूतं सितं भस्म ललाटे परिवर्तते । स एव ब्राह्मणो विद्वान्सत्यं सत्यं मयोच्यते
mantrapūtaṃ sitaṃ bhasma lalāṭe parivartate | sa eva brāhmaṇo vidvānsatyaṃ satyaṃ mayocyate
(He on whose) forehead white ash purified by mantras is applied — he alone is the learned brahmin; truly, truly, (this) is said by me.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.10
यस्यास्ति सहजा प्रीतिर्मणिवद्भस्मसंग्रहे । स एव ब्राह्मणो ब्रह्मन् सत्यं सत्यं मयोच्यते
yasyāsti sahajā prītirmaṇivadbhasmasaṃgrahe | sa eva brāhmaṇo brahman satyaṃ satyaṃ mayocyate
He who has an innate love for gathering ash as (for gathering) a jewel — he alone is a brahmin, O brahmin; truly, truly, (this) is said by me.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.11
न यस्य सहजा प्रीतिर्मणिवद्भस्मसंग्रहे । स चाण्डाल इति ज्ञेयो जन्मजन्मान्तरे ध्रुवम्
na yasya sahajā prītirmaṇivadbhasmasaṃgrahe | sa cāṇḍāla iti jñeyo janmajanmāntare dhruvam
He who has no innate delight in gathering ashes as (though they were) jewels is to be known as a Cāṇḍāla, certainly, birth after birth.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.12
न यस्य सहजा प्रीतिस्त्रिपुण्ड्रोद्धूलनादिषु । स चाण्डाल इति ज्ञेयः सत्यं सत्यं मयोच्यते
na yasya sahajā prītistripuṇḍroddhūlanādiṣu | sa cāṇḍāla iti jñeyaḥ satyaṃ satyaṃ mayocyate
He who has no innate delight in smearing on the tripuṇḍra and the like is to be known as a Cāṇḍāla — truly, truly, (this) is said by me.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.13
ये भस्मधारणं त्यक्त्वा भुञ्जन्ते च फलादिकम् । ते सर्वे नरकं घोरं प्राप्नुवन्ति न संशयः
ye bhasmadhāraṇaṃ tyaktvā bhuñjante ca phalādikam | te sarve narakaṃ ghoraṃ prāpnuvanti na saṃśayaḥ
Those who eat fruit and the rest while neglecting the wearing of ashes — all of them attain a dreadful hell, there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.14
(विभूतिधारणं त्यक्त्वा यः शिवं पूजयिष्यति । स दुर्भगः शिवद्वेष्टा स द्वेषो नरकप्रदः । सर्वकर्मबहिर्भूतो भस्मधारणवर्जितः ॥) विभूतिधारणं त्यक्त्वा कुर्वन् हेमतुलामपि । न तत्फलमवाप्नोति पतितो हि भवेद्धि सः
(vibhūtidhāraṇaṃ tyaktvā yaḥ śivaṃ pūjayiṣyati | sa durbhagaḥ śivadveṣṭā sa dveṣo narakapradaḥ | sarvakarmabahirbhūto bhasmadhāraṇavarjitaḥ ||) vibhūtidhāraṇaṃ tyaktvā kurvan hematulāmapi | na tatphalamavāpnoti patito hi bhaveddhi saḥ
(He who will worship Śiva having abandoned the wearing of vibhūti is wretched, a hater of Śiva; that hatred brings hell. One who is devoid of the wearing of ashes is outside all rites.) Having abandoned the wearing of vibhūti, even if he performs (the gift of) his own weight in gold, he does not obtain the fruit of it, for he indeed becomes fallen.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.15
यथोपवीतरहितैः सन्ध्या न क्रियते द्विजैः । तथा सन्ध्या न कर्तव्या विभूतिरहितैरपि त्रिपुण्ड्रोर्ध्वपुण्ड्रधारणविधिवर्णनं नाम पञ्चदशोऽध्यायः
yathopavītarahitaiḥ sandhyā na kriyate dvijaiḥ | tathā sandhyā na kartavyā vibhūtirahitairapi tripuṇḍrordhvapuṇḍradhāraṇavidhivarṇanaṃ nāma pañcadaśo'dhyāyaḥ
Just as the sandhyā rite is not performed by twice-born men who lack the sacred thread, so too the sandhyā is not to be performed by those who lack vibhūti. — (Colophon:) the fifteenth chapter, called the description of the rule for wearing the tripuṇḍra and the ūrdhvapuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.16
गतोपवीतैः सन्ध्यायां कार्यः प्रतिनिधिः क्वचित् । जपादिकं तु सावित्र्यास्तथैवोपोषणादिकम्
gatopavītaiḥ sandhyāyāṃ kāryaḥ pratinidhiḥ kvacit | japādikaṃ tu sāvitryāstathaivopoṣaṇādikam
For those whose sacred thread is lost, a substitute may in some cases be made in the sandhyā rite; and likewise for the muttering of the Sāvitrī and so forth, and for fasting and the rest.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.17
विभूतिधारणे त्वन्यो नास्ति प्रतिनिधिः क्वचित् । विभूतिधारणं त्यक्त्वा यदि सन्ध्यां करोति यः
vibhūtidhāraṇe tvanyo nāsti pratinidhiḥ kvacit | vibhūtidhāraṇaṃ tyaktvā yadi sandhyāṃ karoti yaḥ
But in the wearing of vibhūti there is nowhere any other substitute. If someone performs the sandhyā having abandoned the wearing of vibhūti—
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.18
प्रत्यवैत्येव येनासौ नाधिकारी तदा द्विजः । यथा श्रुत्वान्त्यजो वेदान्प्रत्यवैति तथा द्विजः
pratyavaityeva yenāsau nādhikārī tadā dvijaḥ | yathā śrutvāntyajo vedānpratyavaiti tathā dvijaḥ
he indeed incurs (the fault of) omission, whereby that twice-born man is then not qualified (for it). As a low-born man incurs (guilt) by hearing the Vedas, so the twice-born man
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.19
प्रत्यवैति न सन्देहः सन्ध्याकृद्भस्मवर्जितः । सम्पादनीय यत्नेन श्रौतं भस्म सदा द्विजैः
pratyavaiti na sandehaḥ sandhyākṛdbhasmavarjitaḥ | sampādanīya yatnena śrautaṃ bhasma sadā dvijaiḥ
incurs (that fault) — there is no doubt — (namely) one who performs the sandhyā while devoid of ashes. The ashes prescribed by the Śruti should always be procured with effort by the twice-born,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.20
स्मार्तं वा तदभावे तु लौकिकं वा समाहितैः । यादृशं तादृशं वास्तु पवित्रं भस्म सन्ततम्
smārtaṃ vā tadabhāve tu laukikaṃ vā samāhitaiḥ | yādṛśaṃ tādṛśaṃ vāstu pavitraṃ bhasma santatam
or those of the Smārta (rite), or, in the absence of that, even ordinary ones, by concentrated men; or let the pure ashes be of whatever kind — continually,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.21
धारणीयं प्रयत्नेन द्विजैः सन्ध्यादिकर्मसु । न संविशन्ति पापानि भस्मनिष्ठे ततः सदा
dhāraṇīyaṃ prayatnena dvijaiḥ sandhyādikarmasu | na saṃviśanti pāpāni bhasmaniṣṭhe tataḥ sadā
they are to be worn with effort by the twice-born in the sandhyā and other rites; hence sins never enter into one who is devoted to ashes.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.22
कर्तव्यमपि यत्नेन ब्राह्मणैर्भस्मधारणम् । मध्याङ्गुलित्रयेणैव स्वदक्षिणकरस्य तु
kartavyamapi yatnena brāhmaṇairbhasmadhāraṇam | madhyāṅgulitrayeṇaiva svadakṣiṇakarasya tu
And the wearing of ashes should be performed with effort by brahmins, with just the three middle fingers of one's own right hand;
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.23
षडङ्गुलायतं मानमपि चाधिकमानकम् । नेत्रयुग्मप्रमाणेन भाले दीप्तं त्रिपुण्ड्रकम्
ṣaḍaṅgulāyataṃ mānamapi cādhikamānakam | netrayugmapramāṇena bhāle dīptaṃ tripuṇḍrakam
the measure being six fingers long, or even a greater measure; by the measure of the pair of eyes, the shining tripuṇḍra on the forehead.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.24
कदाचिद्भस्मना कुर्यात्स रुद्रो नात्र संशयः । अकारोऽनामिका प्रोक्त उकारो मध्यमाङ्गुलिः
kadācidbhasmanā kuryātsa rudro nātra saṃśayaḥ | akāro'nāmikā prokta ukāro madhyamāṅguliḥ
If at any time he makes (it) with ashes, he is Rudra — no doubt of it here. The syllable a is declared to be the ring finger, the syllable u the middle finger,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.25
मकारस्तर्जनी तस्मात् त्रिपुण्ड्रं त्रिगुणात्मकम् । त्रिपुण्ड्रं मध्यमातर्जन्यनामाभिरनुलोमतः
makārastarjanī tasmāt tripuṇḍraṃ triguṇātmakam | tripuṇḍraṃ madhyamātarjanyanāmābhiranulomataḥ
the syllable m the forefinger; therefore the tripuṇḍra consists of the three guṇas. The tripuṇḍra (is made) with the middle, fore, and ring fingers in forward order.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.26
अत्र ते कथयाम्येनमितिहासं पुरातनम् । कदाचिदथ दुर्वासाः पितृलोकं गतोऽभवत्
atra te kathayāmyenamitihāsaṃ purātanam | kadācidatha durvāsāḥ pitṛlokaṃ gato'bhavat
On this I shall tell you this ancient tale: once Durvāsas went to the world of the fathers,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.27
भस्मसन्दिग्धसर्वाङ्गो रुद्राक्षाभरणान्वितः । शिव शङ्कर सर्वात्मञ्छ्रीमातर्जगदम्बिके
bhasmasandigdhasarvāṅgo rudrākṣābharaṇānvitaḥ | śiva śaṅkara sarvātmañchrīmātarjagadambike
all his limbs smeared with ashes, adorned with rudrākṣa ornaments, (crying) "Śiva! Śaṅkara! Soul of all! Glorious Mother, Mother of the world!" —
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.28
नामानीति गृणन्नुच्चैस्तापसानां शिखामणिः । कव्यवाडादयस्ते तु प्रत्युत्थानाभिवादनैः
nāmānīti gṛṇannuccaistāpasānāṃ śikhāmaṇiḥ | kavyavāḍādayaste tu pratyutthānābhivādanaiḥ
that crest-jewel of ascetics uttering aloud (these) names. And Kavyavāḍ and the others, by rising to meet him and by salutations,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.29
आसनाद्युपचारैश्च सम्मानं बहु चक्रिरे । नानाकथाभिरन्योन्यं सम्भाषाञ्चक्रिरे तदा
āsanādyupacāraiśca sammānaṃ bahu cakrire | nānākathābhiranyonyaṃ sambhāṣāñcakrire tadā
and by attentions such as (offering) a seat, paid him much honour; then they conversed with one another with various stories.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.30
तस्मिंस्तु समये कुम्भीपाकस्थानां तु पापिनाम् । घोरः समभवच्छब्दो हा हताः स्मेतिवादिनाम्
tasmiṃstu samaye kumbhīpākasthānāṃ tu pāpinām | ghoraḥ samabhavacchabdo hā hatāḥ smetivādinām
But at that time there arose a dreadful cry of the sinners situated in the Kumbhīpāka (hell), who were saying, "Alas, we are destroyed!"
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.31
मृताः स्मेति वदन्त्येके दग्धाः स्मेति परे जगुः । छिन्नाः स्मेति विभिन्नाः स्मेत्येवं रोदनकारिणः
mṛtāḥ smeti vadantyeke dagdhāḥ smeti pare jaguḥ | chinnāḥ smeti vibhinnāḥ smetyevaṃ rodanakāriṇaḥ
Some cry out "We are dead!", others wail "We are burned!", (and) "We are cut apart!", "We are torn asunder!" — thus were they making lament.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.32
श्रुत्वा तं करुण शब्दं दुःखितो मुनिराड् हृदि । पप्रच्छ पितृनाथांस्तान्केषां शब्दोऽयमित्यपि
śrutvā taṃ karuṇa śabdaṃ duḥkhito munirāḍ hṛdi | papraccha pitṛnāthāṃstānkeṣāṃ śabdo'yamityapi
Hearing that piteous sound, the best of sages, grieved at heart, asked those lords of the ancestors, "Whose sound is this?"
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.33
ते समूचुर्मुनेऽत्रैव पुरी संयमनी परा । वर्तते यमराडत्र पापिनां भोगदायकः
te samūcurmune'traiva purī saṃyamanī parā | vartate yamarāḍatra pāpināṃ bhogadāyakaḥ
They said: O sage, right here is the supreme city Saṃyamanī; here dwells the king Yama, who allots (their) experience to sinners.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.34
नानादूतैः कालरूपैः कृष्णवर्णेर्भयङ्करैः । सहितोऽत्रैव तत्पुर्यां नायको विद्यतेऽनघ
nānādūtaiḥ kālarūpaiḥ kṛṣṇavarṇerbhayaṅkaraiḥ | sahito'traiva tatpuryāṃ nāyako vidyate'nagha
Accompanied by his many messengers, of the form of Death, black in colour, terrifying — right here in that city he exists as chief, O sinless one.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.35
तत्र कुण्डान्यनेकानि पापिनां भोगदानि च । षडशीतिर्घोररूपैर्दूतैः परिवृतानि च
tatra kuṇḍānyanekāni pāpināṃ bhogadāni ca | ṣaḍaśītirghorarūpairdūtaiḥ parivṛtāni ca
There are many pits there, which give sinners their (deserved) experience, eighty-six (of them), surrounded by messengers of horrific form.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.36
तत्र मुख्यतमं कुण्डं कुम्भीपाकाभिधं महत् । वर्तते तद्गतानां च यातनानां तु वर्णनम्
tatra mukhyatamaṃ kuṇḍaṃ kumbhīpākābhidhaṃ mahat | vartate tadgatānāṃ ca yātanānāṃ tu varṇanam
Among them the foremost pit is the great one named Kumbhīpāka; and a description of the torments of those who go there —
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.37
कर्तुं न शक्यते कैश्चिदपि वर्षशतैरपि । ये शिवद्रोहिणः सन्ति तथा देवीविनिन्दकाः
kartuṃ na śakyate kaiścidapi varṣaśatairapi | ye śivadrohiṇaḥ santi tathā devīvinindakāḥ
— cannot be made by anyone, not even in a hundred years. Those who are hostile to Śiva, and those who revile the Goddess,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.38
ये विष्णुद्रोहिणः सन्ति पतन्त्यत्रैव ते मुने । ये वेदनिन्दकाः सन्ति सूर्यस्य च गणेशितुः
ye viṣṇudrohiṇaḥ santi patantyatraiva te mune | ye vedanindakāḥ santi sūryasya ca gaṇeśituḥ
those who are hostile to Viṣṇu — they fall right here, O sage; those who revile the Vedas, and (those who revile) the Sun and the Lord of the Gaṇas,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.39
ब्राह्मणानां द्रोहिणो ये पतन्त्यत्रैव ते मुने । कामाचाराश्च ये सन्ति तप्तमुद्राङ्किताश्च ये
brāhmaṇānāṃ drohiṇo ye patantyatraiva te mune | kāmācārāśca ye santi taptamudrāṅkitāśca ye
those who are hostile to brahmins — they fall right here, O sage; and those who act as they please, and those who are branded with hot brand-marks,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.40
त्रिशूलधारिणो ये च पतन्त्यत्रैव ते मुने । मातृपितृगुरुज्येष्ठपुराणस्मृतिनिन्दकाः
triśūladhāriṇo ye ca patantyatraiva te mune | mātṛpitṛgurujyeṣṭhapurāṇasmṛtinindakāḥ
and those who carry the trident — they fall right here, O sage; (and) those who revile mother, father, teacher, elders, the Purāṇas and the Smṛtis,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.41
ये धर्मदूषकाः सन्ति पतन्त्यत्रैव ते मुने । तेषामयं महाघोरः शब्दः श्रवणदारुणः
ye dharmadūṣakāḥ santi patantyatraiva te mune | teṣāmayaṃ mahāghoraḥ śabdaḥ śravaṇadāruṇaḥ
(and) those who corrupt dharma — they fall right here, O sage. This exceedingly dreadful sound, cruel to the ear, is theirs;
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.42
श्रूयतेऽस्माभिरनिशं वैराग्यं यच्छ्रुतेर्भवेत् । इति तेषां वचः श्रुत्वा मुनिराट् तद्दिदृक्षया
śrūyate'smābhiraniśaṃ vairāgyaṃ yacchruterbhavet | iti teṣāṃ vacaḥ śrutvā munirāṭ taddidṛkṣayā
it is heard by us ceaselessly — such that from hearing it detachment would arise. Hearing that speech of theirs, the best of sages, from a wish to see it,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.43
उत्थाय चलितस्तूर्णं ययौ कुण्डसमीपतः । अवाङ्मुखो ददर्शाधस्तस्मिन्नेव क्षणे मुने
utthāya calitastūrṇaṃ yayau kuṇḍasamīpataḥ | avāṅmukho dadarśādhastasminneva kṣaṇe mune
rose up and set off, and swiftly went near the pit; face turned downward, he looked below, and in that very moment, O sage,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.44
तत्रत्यानां पापिनां तु स्वर्गाधिकमभूत्सुखम् । हसन्ति केचिद्गायन्ति नृत्यन्ति च तथापरे
tatratyānāṃ pāpināṃ tu svargādhikamabhūtsukham | hasanti kecidgāyanti nṛtyanti ca tathāpare
for the sinners who were there there arose a happiness greater than heaven's: some laugh, (some) sing, and others dance.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.45
परस्परं रमन्ते तेऽत्युन्मत्ताः सुखवर्धनात् । मृदङ्गमुरजावीणाढक्कादुन्दुभिनिस्वनाः
parasparaṃ ramante te'tyunmattāḥ sukhavardhanāt | mṛdaṅgamurajāvīṇāḍhakkādundubhinisvanāḥ
They take pleasure in one another, utterly frenzied from the increase of their happiness; and the sounds of mṛdaṅga, muraja, vīṇā, ḍhakkā and dundubhi drums —
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.46
समुद्भूतास्तु मधुराः पञ्चमस्वरभूषिताः । वसन्तवल्लीपुष्पाणां सुगन्धमरुतो ववुः
samudbhūtāstu madhurāḥ pañcamasvarabhūṣitāḥ | vasantavallīpuṣpāṇāṃ sugandhamaruto vavuḥ
— arose, sweet, adorned with the fifth note; and fragrant breezes from the flowers of the springtime creepers blew.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.47
मुनिस्तु चकितो दृष्ट्वा यमदूताश्च विस्मिताः । शीघ्रं ते कथयामासुर्धर्मराजाय वेदिने
munistu cakito dṛṣṭvā yamadūtāśca vismitāḥ | śīghraṃ te kathayāmāsurdharmarājāya vedine
The sage was astonished at the sight, and the messengers of Yama were amazed; quickly they told it to Dharmarāja, the knowing one.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.48
महाराज महाश्चर्यमधुनैवाभवद्विभो । स्वर्गादप्यधिकं सौख्यं कुम्भीपाकस्थपापिनाम्
mahārāja mahāścaryamadhunaivābhavadvibho | svargādapyadhikaṃ saukhyaṃ kumbhīpākasthapāpinām
"Great king, a great marvel has happened just now, O mighty one: the sinners situated in Kumbhīpāka have a happiness greater even than heaven's.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.49
निमित्तं नैव जानीमः कस्मादिदमभूद्विभो । चकिताः स्म वयं सर्वे प्राप्ता देव त्वदन्तिकम्
nimittaṃ naiva jānīmaḥ kasmādidamabhūdvibho | cakitāḥ sma vayaṃ sarve prāptā deva tvadantikam
We do not know the cause at all — why has this come about, O mighty one? We are all astonished, O god, (and) have come into your presence."
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.50
निशम्य दूतवाणीं तां धर्मराट् शीघ्रमुत्थितः । महामहिषमारूढो ययौ ते यत्र पापिनः
niśamya dūtavāṇīṃ tāṃ dharmarāṭ śīghramutthitaḥ | mahāmahiṣamārūḍho yayau te yatra pāpinaḥ
Hearing that speech of the messengers, Dharmarāja rose up at once, and mounted on his great buffalo he went to where those sinners were.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.51
तां वार्तां प्रेषयामास दूतद्वारामरावतीम् । श्रुत्वा तां देवराजोऽपि प्राप्तो देवगणैः सह
tāṃ vārtāṃ preṣayāmāsa dūtadvārāmarāvatīm | śrutvā tāṃ devarājo'pi prāpto devagaṇaiḥ saha
He sent that news to Amarāvatī by way of a messenger; and the king of the gods, hearing it, arrived together with the hosts of gods.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.52
ब्रह्मलोकात्पद्मजोऽपि वैकुण्ठाद्विष्टरश्रवाः । तत्तल्लोकाच्च दिक्पालाः समाजग्मुर्गणैः सह
brahmalokātpadmajo'pi vaikuṇṭhādviṣṭaraśravāḥ | tattallokācca dikpālāḥ samājagmurgaṇaiḥ saha
From Brahmaloka the lotus-born (Brahmā) too, and from Vaikuṇṭha he whose fame is (heard) far and wide (Viṣṇu), and from their respective worlds the guardians of the directions—(all) came together with their attendants.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.53
परिवार्य स्थिताः सर्वे कुम्भीपाकमितस्ततः । अपश्यंस्तद्गताञ्जीवान्स्वर्गाधिकसुखान्त्वितान्
parivārya sthitāḥ sarve kumbhīpākamitastataḥ | apaśyaṃstadgatāñjīvānsvargādhikasukhāntvitān
They all stood surrounding the Kumbhīpāka (hell) on this side and that, and they saw the beings gone there endowed with pleasures greater than heaven's.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.54
चकिता एव ते सर्वे न विदुस्तस्य कारणम् । अहो पापस्य भोगार्थं कुण्डमेतद्विनिर्मितम्
cakitā eva te sarve na vidustasya kāraṇam | aho pāpasya bhogārthaṃ kuṇḍametadvinirmitam
They were all simply astonished; they did not know its cause. "Ah, this pit was created for the (suffering) experience of sin!
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.55
तत्र सौख्यं यदा जातं तदा पापात्तु किं भयम् । उच्छिन्ना वेदमर्यादा परमेशकृता कथम्
tatra saukhyaṃ yadā jātaṃ tadā pāpāttu kiṃ bhayam | ucchinnā vedamaryādā parameśakṛtā katham
When happiness has arisen there, then what fear is there from sin? How has the boundary set by the Supreme Lord in the Vedas been broken?
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.56
भगवान् स्वस्य संकल्पं वितथं कृतवान्कथम् । आश्चर्यमेतदाश्चर्यमेतदित्येव भाषिणः
bhagavān svasya saṃkalpaṃ vitathaṃ kṛtavānkatham | āścaryametadāścaryametadityeva bhāṣiṇaḥ
How has the Lord made his own resolve false?"—thus speaking only "This is a marvel, this is a marvel!"
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.57
तटस्था अभवन्सर्वे न विदुस्तत्र कारणम् । एतस्मिन्नन्तरे शौरिः सम्मन्त्र्य विबुधादिभिः
taṭasthā abhavansarve na vidustatra kāraṇam | etasminnantare śauriḥ sammantrya vibudhādibhiḥ
They all became bystanders (indifferent/at a loss); they did not know the cause of it. Meanwhile Śauri (Viṣṇu), having taken counsel with the gods and others,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.58
ययौ कैश्चित्सुरगणैः सहितः शङ्करालयम् । पार्वत्या सहितं देवं कोटिकन्दर्पसुन्दरम्
yayau kaiścitsuragaṇaiḥ sahitaḥ śaṅkarālayam | pārvatyā sahitaṃ devaṃ koṭikandarpasundaram
went, accompanied by some hosts of gods, to Śaṅkara's abode. (He saw) the god together with Pārvatī, beautiful as ten million Kandarpas,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.59
रमणीयतमाङ्गं तं लावण्यखनिमद्भुतम् । सदा षोडशवर्षीयं नानालङ्कारभूषितम्
ramaṇīyatamāṅgaṃ taṃ lāvaṇyakhanimadbhutam | sadā ṣoḍaśavarṣīyaṃ nānālaṅkārabhūṣitam
him whose body was most delightful, a wondrous mine of loveliness, ever of sixteen years, adorned with various ornaments,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.60
नानागणैः परिवृतं लालयन्तं परां शिवाम् । ददर्श चन्द्रमौलिं स चतुर्वेदं ननाम ह
nānāgaṇaiḥ parivṛtaṃ lālayantaṃ parāṃ śivām | dadarśa candramauliṃ sa caturvedaṃ nanāma ha
surrounded by various hosts, caressing the supreme Śivā—he of the four Vedas (Viṣṇu) saw the moon-crested one and bowed down.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.61
वृत्तान्तं कथयामास चमत्कृतमतिस्फुटम् । एतस्य कारणं देव न जानीमः कथञ्चन
vṛttāntaṃ kathayāmāsa camatkṛtamatisphuṭam | etasya kāraṇaṃ deva na jānīmaḥ kathañcana
He related the event, most astonishing, very plainly: "O god, we do not in any way know the cause of this.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.62
वद तत्कारणं देव सर्वज्ञोऽसि यतः प्रभो । विष्णुवाक्यं तदा श्रुत्वा प्रसन्नमुखपङ्कजः
vada tatkāraṇaṃ deva sarvajño'si yataḥ prabho | viṣṇuvākyaṃ tadā śrutvā prasannamukhapaṅkajaḥ
Tell that cause, O god, since you are all-knowing, O lord." Then, hearing Viṣṇu's words, he whose lotus-face was gracious
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.63
उवाच मधुरं वाक्यं मेघगम्भीरया गिरा । शृणु विष्णो तन्निमित्तं नाश्चर्यं त्वत्र विद्यते
uvāca madhuraṃ vākyaṃ meghagambhīrayā girā | śṛṇu viṣṇo tannimittaṃ nāścaryaṃ tvatra vidyate
spoke sweet words in a voice deep as a cloud: "Listen, Viṣṇu, to the reason for it; there is no marvel in this.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.64
भस्मनो महिमैवायं भस्मना किं भवेन्न हि । कुम्भीपाकं गतो द्रष्टुं दुर्वासाः शैवसम्मतः
bhasmano mahimaivāyaṃ bhasmanā kiṃ bhavenna hi | kumbhīpākaṃ gato draṣṭuṃ durvāsāḥ śaivasammataḥ
This is just the greatness of the ashes—what indeed cannot come about through the ashes? Durvāsas, esteemed among Śaiva devotees, went to see Kumbhīpāka.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.65
अवाङ्मुखो ददर्शाधस्तदा वायुवशाद्धरे । भालभस्मकणास्तत्र पतिता दैवयोगतः
avāṅmukho dadarśādhastadā vāyuvaśāddhare | bhālabhasmakaṇāstatra patitā daivayogataḥ
With face turned downward he looked below; and then, by force of the wind, O Hari, particles of ash from his forehead fell there by the working of fate.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.66
तेन जातमिदं सर्वं भस्मनो महिमा त्वयम् । इतः परं तु तत्तीर्थं पितृलोकनिवासिनाम्
tena jātamidaṃ sarvaṃ bhasmano mahimā tvayam | itaḥ paraṃ tu tattīrthaṃ pitṛlokanivāsinām
By that all this came about; this is indeed the greatness of the ashes. From now on that place will be a holy ford for the dwellers of the world of the ancestors—
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.67
भविष्यति न सन्देहो यत्र स्नात्वा सुखी भवेत् । पितृतीर्थं तु तन्नाम्नाप्यत ऊर्ध्वं भविष्यति
bhaviṣyati na sandeho yatra snātvā sukhī bhavet | pitṛtīrthaṃ tu tannāmnāpyata ūrdhvaṃ bhaviṣyati
there is no doubt—where, having bathed, one becomes happy. And henceforth it will bear the name Pitṛtīrtha.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.68
मल्लिङ्गस्थापनं तत्र कार्यं देव्याश्च सत्तम । पूजयिष्यन्ति ते तत्र पितृलोकनिवासिनः
malliṅgasthāpanaṃ tatra kāryaṃ devyāśca sattama | pūjayiṣyanti te tatra pitṛlokanivāsinaḥ
There, O best one, an installation of my liṅga and of the Goddess should be made; those dwellers of the world of the ancestors will worship there.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.69
त्रैलोक्ये यानि तीर्थानि तत्र श्रेष्ठमिदं भवेत् । पित्रीश्वरीपूजया तु त्रैलोक्यं पूजितं भवेत्
trailokye yāni tīrthāni tatra śreṣṭhamidaṃ bhavet | pitrīśvarīpūjayā tu trailokyaṃ pūjitaṃ bhavet
Of whatever holy fords there are in the three worlds, this shall be the best there; and by the worship of Pitrīśvarī the three worlds become worshipped.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.70
श्रीनारायण उवाच इति देववचः श्रुत्वा देवं मूर्ध्ना प्रणम्य च । तदनुज्ञां समादाय ययौ देवान्तिकं हरिः
śrīnārāyaṇa uvāca iti devavacaḥ śrutvā devaṃ mūrdhnā praṇamya ca | tadanujñāṃ samādāya yayau devāntikaṃ hariḥ
Śrī Nārāyaṇa said: Having thus heard the god's words, and having bowed to the god with his head, and having taken his permission, Hari went into the presence of the gods.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.71
तत्सर्वं कथयामास कारणं शङ्करोदितम् । साधु साध्विति ते प्रोचुरमरा मौलिचालनैः
tatsarvaṃ kathayāmāsa kāraṇaṃ śaṅkaroditam | sādhu sādhviti te procuramarā maulicālanaiḥ
He related all that, the reason spoken by Śaṅkara; "Well done, well done!" said the gods, shaking their heads.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.72
शशंसुर्भस्ममाहात्म्यं हरिब्रह्मादयः सुराः । पितरश्चैव सन्तुष्टास्तीर्थलाभात्परन्तप
śaśaṃsurbhasmamāhātmyaṃ haribrahmādayaḥ surāḥ | pitaraścaiva santuṣṭāstīrthalābhātparantapa
Hari, Brahmā and the other gods proclaimed the greatness of the ashes; and the ancestors too were satisfied at the gaining of the sacred ford, O scorcher of foes.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.73
तत्तीर्थतीरे लिङ्गं च देव्या मूर्तिं यथाविधि । स्थापयामासुरमराः पूजयामासुरन्वहम्
tattīrthatīre liṅgaṃ ca devyā mūrtiṃ yathāvidhi | sthāpayāmāsuramarāḥ pūjayāmāsuranvaham
On the bank of that ford the immortals installed, according to rule, a liṅga and an image of the Goddess, and worshipped (them) daily.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.74
तत्र ये प्राणिनोऽभूवन्पापभोगार्थमास्थिताः । ते विमानं समारुह्य गताः कैलासमण्डलम्
tatra ye prāṇino'bhūvanpāpabhogārthamāsthitāḥ | te vimānaṃ samāruhya gatāḥ kailāsamaṇḍalam
Those living beings who were there, placed (there) for the suffering of (their) sins — they, mounting an aerial car, went to the region of Kailāsa.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.75
नाम्ना भद्रगणास्ते तु वसन्त्यद्यापि तत्र हि । पुनश्च दूरदेशे तु कुम्भीपाको विनिर्मितः
nāmnā bhadragaṇāste tu vasantyadyāpi tatra hi | punaśca dūradeśe tu kumbhīpāko vinirmitaḥ
They dwell there even today under the name of the Bhadra hosts; and again, in a distant region, a Kumbhīpāka (hell) was fashioned.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.76
निरुद्धं शैवगमनं देवैस्तत्र तु तद्दिनात् । इति ते सर्वमाख्यातं भस्ममाहात्म्यमुत्तमम्
niruddhaṃ śaivagamanaṃ devaistatra tu taddināt | iti te sarvamākhyātaṃ bhasmamāhātmyamuttamam
From that day on, access for Śaiva (things/persons) there was blocked by the gods. Thus all the excellent greatness of the ashes has been told to you.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.77
नातः परतरं किञ्चिदधिकं विद्यते मुने । ऊर्ध्वपुण्ड्रविधिं चैवाप्यधिकारिविभेदतः
nātaḥ parataraṃ kiñcidadhikaṃ vidyate mune | ūrdhvapuṇḍravidhiṃ caivāpyadhikārivibhedataḥ
There is nothing higher or greater than this, O sage; and (now) the rule of the vertical mark (ūrdhvapuṇḍra), according to the distinctions of who is entitled to it,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.78
प्रवक्ष्ये मुनिशार्दूल वैष्णवागमलोकनात् । ऊर्ध्वपुण्ड्रप्रमाणानि दिव्यान्यङ्गुलिभेदतः
pravakṣye muniśārdūla vaiṣṇavāgamalokanāt | ūrdhvapuṇḍrapramāṇāni divyānyaṅgulibhedataḥ
I shall declare, O tiger among sages, from an inspection of the Vaiṣṇava scriptures — the divine measures of the ūrdhvapuṇḍra according to the difference of fingers (used),
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.79
वर्णाभिमन्त्रदेवांश्च प्रवक्ष्यामि फलानि च । पर्वताग्रे नदीतीरे शिवक्षेत्रे विशेषतः
varṇābhimantradevāṃśca pravakṣyāmi phalāni ca | parvatāgre nadītīre śivakṣetre viśeṣataḥ
and the colours, the presiding mantras and deities I shall declare, and the fruits (of them). On a mountain top, on a river bank, in a Śiva field especially,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.80
सिन्धुतीरे च वल्मीके तुलसीमूलमाश्रिते । मृद एतास्तु सङ्ग्राह्या वर्जयेदन्यमृत्तिकाः
sindhutīre ca valmīke tulasīmūlamāśrite | mṛda etāstu saṅgrāhyā varjayedanyamṛttikāḥ
on the shore of the sea (or of the Indus), in an anthill, (and earth) resting at the root of a tulasī — these earths are to be collected; one should avoid other earths.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.81
श्यामं शान्तिकरं प्रोक्तं रक्तं वश्यकरं भवेत् । श्रीकरं पीतमित्याहुर्धर्मदं श्वेतमुच्यते
śyāmaṃ śāntikaraṃ proktaṃ raktaṃ vaśyakaraṃ bhavet | śrīkaraṃ pītamityāhurdharmadaṃ śvetamucyate
The dark (earth) is said to bring peace, the red would bring mastery over others; the yellow, they say, brings prosperity, the white is called giver of dharma.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.82
अङ्गुष्ठः पुष्टिदः प्रोक्तो मध्यमायुष्करी भवेत् । अनामिकान्नदा नित्यं मुक्तिदा च प्रदेशिनी
aṅguṣṭhaḥ puṣṭidaḥ prokto madhyamāyuṣkarī bhavet | anāmikānnadā nityaṃ muktidā ca pradeśinī
The thumb is said to give nourishment, the middle finger brings long life, the ring finger always gives food, and the index finger gives liberation.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.83
एतैरङ्गुलिभेदैस्तु कारयेन्न नखैः स्पृशेत् । वर्तिदीपावलिकृतिं वेणपत्राकृतिं तथा
etairaṅgulibhedaistu kārayenna nakhaiḥ spṛśet | vartidīpāvalikṛtiṃ veṇapatrākṛtiṃ tathā
With these different fingers one should make (the mark); one should not touch (it) with the nails. The shape of a wick, of a row of lamps, and likewise the shape of a bamboo leaf,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.84
पद्मस्य मुकुलाकारं तथा कुर्यात्प्रयत्नतः । मत्स्यकूर्माकृतिं वापि शङ्खाकारं ततः परम्
padmasya mukulākāraṃ tathā kuryātprayatnataḥ | matsyakūrmākṛtiṃ vāpi śaṅkhākāraṃ tataḥ param
and the bud-shape of a lotus one should make with care; or the shape of a fish or a tortoise, or beyond that the shape of a conch.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.85
दशाङ्गुलिप्रमाणं तु उत्तमोत्तममुच्यते । नवाङ्गुलं मध्यमं स्यादष्टाङ्गुलमतः परम्
daśāṅgulipramāṇaṃ tu uttamottamamucyate | navāṅgulaṃ madhyamaṃ syādaṣṭāṅgulamataḥ param
The measure of ten fingers is called the best of the best; nine fingers would be middling, eight fingers next after that.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.86
सप्तषट्पञ्चभिः पुण्ड्रं मध्यमं त्रिविधं स्मृतम् । चतुस्त्रिद्व्यङ्गुलैः पुण्ड्रं कनिष्ठं त्रिविधं भवेत्
saptaṣaṭpañcabhiḥ puṇḍraṃ madhyamaṃ trividhaṃ smṛtam | catustridvyaṅgulaiḥ puṇḍraṃ kaniṣṭhaṃ trividhaṃ bhavet
With seven, six, or five (fingers) the mark is reckoned as the threefold middling kind; with four, three, or two fingers the mark is the threefold lowest kind.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.87
ललाटे केशवं विद्यान्नारायणमथोदरे । माधवं हृदि विन्यस्य गोविन्दं कण्ठकूपके
lalāṭe keśavaṃ vidyānnārāyaṇamathodare | mādhavaṃ hṛdi vinyasya govindaṃ kaṇṭhakūpake
On the forehead one should know Keśava, then Nārāyaṇa on the belly; placing Mādhava on the heart, Govinda in the hollow of the throat,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.88
उदरे दक्षिणे पार्श्वे विष्णुरित्यभिधीयते । तत्पार्श्वबाहुमध्ये च मधुसूदनमेव च
udare dakṣiṇe pārśve viṣṇurityabhidhīyate | tatpārśvabāhumadhye ca madhusūdanameva ca
on the right side of the belly (the mark) is called Viṣṇu, and in the middle of the arm at that side, Madhusūdana.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.89
त्रिविक्रमं कर्णदेशे वामकुक्षौ तु वामनम् । श्रीधरं बाहुके वामे हृषीकेशं तु कर्णके
trivikramaṃ karṇadeśe vāmakukṣau tu vāmanam | śrīdharaṃ bāhuke vāme hṛṣīkeśaṃ tu karṇake
Trivikrama on the region of the (right) ear, Vāmana on the left belly, Śrīdhara on the left arm, and Hṛṣīkeśa on the (left) ear.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.90
पृष्ठे च पद्मनाभं तु ककुद्दामोदरं स्मरेत् । द्वादशैतानि नामानि वासुदेवेति मूर्धनि
pṛṣṭhe ca padmanābhaṃ tu kakuddāmodaraṃ smaret | dvādaśaitāni nāmāni vāsudeveti mūrdhani
And on the back (one should place) Padmanābha, and on the hump (of the shoulders) one should recall Dāmodara; these twelve names, and (the thirteenth) "Vāsudeva" on the head.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.91
पूजाकाले च होमे च सायं प्रातः समाहितः । नामान्युच्चार्य विधिना धारयेदूर्ध्वपुण्ड्रकम्
pūjākāle ca home ca sāyaṃ prātaḥ samāhitaḥ | nāmānyuccārya vidhinā dhārayedūrdhvapuṇḍrakam
At the time of worship and at the fire-offering, at evening and at dawn, collected in mind, having pronounced the names, one should apply the upright mark according to the rule.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.92
अशुचिर्वाप्यनाचारो मनसा पापमाचरेत् । शुचिरेव भवेन्नित्यं मूर्ध्नि पुण्ड्राङ्कितो नरः
aśucirvāpyanācāro manasā pāpamācaret | śucireva bhavennityaṃ mūrdhni puṇḍrāṅkito naraḥ
Even if he be impure, or of bad conduct, or commit sin in thought, a man marked on the head with the mark becomes ever pure indeed.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.93
ऊर्ध्वपुण्ड्रधरो मर्त्यो म्रियते यत्र कुत्रचित् । श्वपाकोऽपि विमानस्थो मम लोके महीयते
ūrdhvapuṇḍradharo martyo mriyate yatra kutracit | śvapāko'pi vimānastho mama loke mahīyate
A mortal who bears the upright mark, wherever he dies — even a dog-cooker — seated in a celestial car, is honoured in my world.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.94
एकान्तिनो महाभागा मत्स्वरूपविदोऽमलाः । सान्तरालान्प्रकुर्वन्ति पुण्ड्रान्विष्णुपदाकृतीन्
ekāntino mahābhāgā matsvarūpavido'malāḥ | sāntarālānprakurvanti puṇḍrānviṣṇupadākṛtīn
The single-minded ones, greatly blessed, knowing my own form, spotless, make the marks with a space between, shaped like Viṣṇu's foot.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.95
परमैकान्तिनोऽप्येवं मत्पादैकपरायणाः । हरिद्राचूर्णसंयुक्ताञ्छूलाकारांस्तु वामलान्
paramaikāntino'pyevaṃ matpādaikaparāyaṇāḥ | haridrācūrṇasaṃyuktāñchūlākārāṃstu vāmalān
The supremely single-minded ones too, likewise, who are devoted solely to my feet, (make them) mixed with turmeric powder, trident-shaped, and spotless.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.96
अन्ये तु वैष्णवाः पुण्ड्रानच्छिद्रानपि भक्तितः । प्रकुर्वीरन्दीपपद्मवेणुपत्रोपमाकृतीन्
anye tu vaiṣṇavāḥ puṇḍrānacchidrānapi bhaktitaḥ | prakurvīrandīpapadmaveṇupatropamākṛtīn
But other Vaiṣṇavas may out of devotion make the marks even without a gap, shaped like a lamp, a lotus, or a bamboo leaf.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.97
अच्छिद्रानपि सच्छिद्रान् कुर्युः केवलवैष्णवाः । अच्छिद्रकरणे तेषां प्रत्यवायो न विद्यते
acchidrānapi sacchidrān kuryuḥ kevalavaiṣṇavāḥ | acchidrakaraṇe teṣāṃ pratyavāyo na vidyate
Mere Vaiṣṇavas may make ones without a gap as well as ones with a gap; for them there is no fault in making them without a gap.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.98
एकान्तिनां प्रपन्नानां परमैकान्तिनामपि । अच्छिद्रपुण्ड्राकरणे प्रत्यवायो महान्भवेत्
ekāntināṃ prapannānāṃ paramaikāntināmapi | acchidrapuṇḍrākaraṇe pratyavāyo mahānbhavet
But for the single-minded, for those who have taken refuge, and for the supremely single-minded, in making a mark without a gap there would be a great fault.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.99
ऊर्ध्वपुण्ड्रं तु यः कुर्याद्दण्डाकारं तु शोभनम् । मध्ये छिद्रं वैष्णवाश्च नमोऽन्तैः केशवादिभिः
ūrdhvapuṇḍraṃ tu yaḥ kuryāddaṇḍākāraṃ tu śobhanam | madhye chidraṃ vaiṣṇavāśca namo'ntaiḥ keśavādibhiḥ
And he who makes the upright mark handsome and rod-shaped, with a gap in the middle — and the Vaiṣṇavas (do so) with the names beginning with Keśava ending in 'namaḥ'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.100
विमलान्यूर्ध्वपुण्ड्राणि सान्तरालानि यो नरः । करोति विपुलं तत्र मन्दिरं मे करोति सः
vimalānyūrdhvapuṇḍrāṇi sāntarālāni yo naraḥ | karoti vipulaṃ tatra mandiraṃ me karoti saḥ
The man who makes the upright marks spotless and with a space between — he thereby makes a spacious temple for me.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.101
ऊर्ध्वपुण्ड्रस्य मध्ये तु विशाले सुमनोहरे । लक्ष्म्या साकं सहासीनो रमते विष्णुरव्ययः
ūrdhvapuṇḍrasya madhye tu viśāle sumanohare | lakṣmyā sākaṃ sahāsīno ramate viṣṇuravyayaḥ
And in the middle of the upright mark, broad and most charming, Viṣṇu the imperishable, seated together with Lakṣmī, takes his delight.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.102
निरन्तरालं यः कुर्यादूर्ध्वपुण्ड्रं द्विजाधमः । स हि तत्र स्थितं विष्णुं श्रियं चैव व्यपोहति
nirantarālaṃ yaḥ kuryādūrdhvapuṇḍraṃ dvijādhamaḥ | sa hi tatra sthitaṃ viṣṇuṃ śriyaṃ caiva vyapohati
That lowest of twice-born who makes the upright mark without a space between — he indeed drives away Viṣṇu who dwells there, and Śrī as well.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.103
अच्छिद्रमूर्ध्वपुण्ड्रं तु यः करोति विमूढधीः । स पर्यायेण तानेति नरकानेकविंशतिम्
acchidramūrdhvapuṇḍraṃ tu yaḥ karoti vimūḍhadhīḥ | sa paryāyeṇa tāneti narakānekaviṃśatim
But he of utterly deluded mind who makes the upright mark without a gap goes in turn to those twenty-one hells.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.104
ऋजूनि स्फुटपार्श्वानि सान्तरालानि विन्यसेत् । ऊर्ध्वपुण्ड्राणि दण्डाब्जदीपमत्स्यनिभानि च
ṛjūni sphuṭapārśvāni sāntarālāni vinyaset | ūrdhvapuṇḍrāṇi daṇḍābjadīpamatsyanibhāni ca
One should set on the upright marks straight, with clear-cut sides, with a space between, and resembling a rod, a lotus, a lamp, or a fish.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.105
शिखोपवीतवद्धार्यमूर्ध्वपुण्ड्रं द्विजेन च । विना कृताश्चेद्विफलाः क्रियाः सर्वा महामुने
śikhopavītavaddhāryamūrdhvapuṇḍraṃ dvijena ca | vinā kṛtāścedviphalāḥ kriyāḥ sarvā mahāmune
And the upright mark is to be worn by a twice-born like the tuft and the sacred thread; if the rites are performed without it, they are all fruitless, O great sage.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.106
तस्मात्सर्वेषु कार्येषु कार्यं विप्रस्य धीमतः । ऊर्ध्वपुण्ड्रं त्रिशूलं च वर्तुलं चतुरस्रकम्
tasmātsarveṣu kāryeṣu kāryaṃ viprasya dhīmataḥ | ūrdhvapuṇḍraṃ triśūlaṃ ca vartulaṃ caturasrakam
Therefore in all his acts the wise brahmin must make the upright mark; but the trident, the circle, and the square —
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.107
अर्धचन्द्रादिकं लिङ्गं वेदनिष्ठो न धारयेत् । जन्मना लब्धजातिस्तु वेदपन्थानमाश्रितः
ardhacandrādikaṃ liṅgaṃ vedaniṣṭho na dhārayet | janmanā labdhajātistu vedapanthānamāśritaḥ
the half-moon and the rest — such a mark one fixed in the Veda should not wear; and one who has obtained his birth-status by birth and has taken to the path of the Veda
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.108
पुण्ड्रान्तरं भ्रमाद्वापि ललाटे नैव धारयेत् । ख्यातिकान्त्यादिसिद्ध्यर्थं चापि विष्ण्वागमादिषु
puṇḍrāntaraṃ bhramādvāpi lalāṭe naiva dhārayet | khyātikāntyādisiddhyarthaṃ cāpi viṣṇvāgamādiṣu
should not wear another kind of mark on the forehead even by mistake, nor for the sake of attaining fame, beauty and the like, (a mark) laid down in the Vaiṣṇava scriptures and the rest —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.109
स्थितं पुण्ड्रान्तरं नैव धारयेद्वैदिको जनः । तिर्यक्त्रिपुण्ड्रं सन्त्यज्य श्रौतं कथमपि भ्रमात्
sthitaṃ puṇḍrāntaraṃ naiva dhārayedvaidiko janaḥ | tiryaktripuṇḍraṃ santyajya śrautaṃ kathamapi bhramāt
a man of the Veda should not wear that other mark that is prescribed (there); nor, abandoning the Vedic three crosswise lines, in any way through error...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.110
ललाटे भस्मना तिर्यक्त्रिपुण्ड्रस्य च धारणम् । विना पुण्ड्रान्तरं मोहाद्धारयन्नारकी भवेत्
lalāṭe bhasmanā tiryaktripuṇḍrasya ca dhāraṇam | vinā puṇḍrāntaraṃ mohāddhārayannārakī bhavet
The wearing of the three crosswise lines with ash on the forehead — one who out of delusion wears another mark instead of it becomes a dweller in hell.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 15.111
वेदमार्गैकनिष्ठस्तु मोहेनाप्यङ्कितो यदि । पतत्येव न सन्देहस्तथा पुण्ड्रान्तरादपि
vedamārgaikaniṣṭhastu mohenāpyaṅkito yadi | patatyeva na sandehastathā puṇḍrāntarādapi
But if one devoted solely to the Vedic path is branded, even out of delusion, he simply falls — there is no doubt of it — and likewise from (wearing) another kind of puṇḍra mark.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.112
नाङ्कनं विग्रहे कुर्याद्वेदमार्गं समाश्रितः । श्रौतधर्मैकनिष्ठानां लिङ्गं तु श्रौतमेव हि
nāṅkanaṃ vigrahe kuryādvedamārgaṃ samāśritaḥ | śrautadharmaikaniṣṭhānāṃ liṅgaṃ tu śrautameva hi
One who has taken to the Vedic path should not make a branding upon his body; for those devoted solely to the śrauta dharma the (proper) mark is the śrauta one alone.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.113
अश्रौतधर्मनिष्ठानामश्रौत लिङ्गमीरितम् । देवता वेदसिद्धा यास्तासां लिङ्गं तु वैदिकम्
aśrautadharmaniṣṭhānāmaśrauta liṅgamīritam | devatā vedasiddhā yāstāsāṃ liṅgaṃ tu vaidikam
For those devoted to non-śrauta observance a non-śrauta mark is prescribed; but those deities who are established by the Veda — their mark is the Vedic one.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.114
अश्रौततन्त्रनिष्ठा यास्तासामश्रौतमेव हि । वेदसिद्धो महादेवः साक्षात्संसारमोचकः
aśrautatantraniṣṭhā yāstāsāmaśrautameva hi | vedasiddho mahādevaḥ sākṣātsaṃsāramocakaḥ
Those (deities) that rest upon non-śrauta tantra — theirs is indeed the non-śrauta (mark). Mahādeva is established by the Veda, and is directly the releaser from saṃsāra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.115
भक्तानामुपकाराय श्रौतं लिङ्गं दधाति च । वेदसिद्धस्य विष्णोश्च श्रौतं लिङ्गं न चेतरत्
bhaktānāmupakārāya śrautaṃ liṅgaṃ dadhāti ca | vedasiddhasya viṣṇośca śrautaṃ liṅgaṃ na cetarat
And for the benefit of his devotees he bears the śrauta mark; and of Viṣṇu too, who is established by the Veda, the mark is the śrauta one and no other.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.116
प्रादुर्भावविशेषाणामपि तस्य तदेव हि । श्रौतं लिङ्गं तु विज्ञेयं त्रिपुण्ड्रोद्धूलनादिकम्
prādurbhāvaviśeṣāṇāmapi tasya tadeva hi | śrautaṃ liṅgaṃ tu vijñeyaṃ tripuṇḍroddhūlanādikam
For his particular manifestations as well, that very same (mark holds); and the śrauta mark is to be understood as the tripuṇḍra, the smearing with ash, and so forth.
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.117
अश्रौतमूर्ध्वपुण्ड्रादि नैव तिर्यक्त्रिपुण्ड्रकम् । वेदमार्गैकनिष्ठानां वेदोक्तेनैव वर्त्मना
aśrautamūrdhvapuṇḍrādi naiva tiryaktripuṇḍrakam | vedamārgaikaniṣṭhānāṃ vedoktenaiva vartmanā
Non-śrauta is the upright puṇḍra and the rest, not at all the transverse tripuṇḍra. For those devoted solely to the Vedic path, by the very path declared in the Veda,
AI translation rendered from the Sanskrit, not a published edition
DB 11 15.118
ललाटे भस्मना तिर्यक्त्रिपुण्ड्रं धार्यमेव हि । यस्तु नारायणं देवं प्रपन्नः परमं पदम् । धारयेत्सर्वदा शूलं ललाटे गन्धवारिणा
lalāṭe bhasmanā tiryaktripuṇḍraṃ dhāryameva hi | yastu nārāyaṇaṃ devaṃ prapannaḥ paramaṃ padam | dhārayetsarvadā śūlaṃ lalāṭe gandhavāriṇā
the transverse tripuṇḍra of ash must indeed be worn on the forehead. But he who has taken refuge in the god Nārāyaṇa, the highest state, should always wear a trident on the forehead with scented water.
AI translation rendered from the Sanskrit, not a published edition