Devi Bhagavata Purana — Skandha 11 — Chapter 9
DB 11 9.1
सशिरोव्रतं त्रिपुण्डधारणवर्णनम् श्रीनारायण उवाच इदं शिरोव्रतं चीर्णं विधिवद्यैर्द्विजातिभिः । तेषामेव परां विद्यां वदेदज्ञानबाधिकाम्
saśirovrataṃ tripuṇḍadhāraṇavarṇanam śrīnārāyaṇa uvāca idaṃ śirovrataṃ cīrṇaṃ vidhivadyairdvijātibhiḥ | teṣāmeva parāṃ vidyāṃ vadedajñānabādhikām
The description of the head-vow together with the wearing of the tripuṇḍra. Śrī Nārāyaṇa said: To just those twice-born by whom this head-vow has been duly performed should one declare the supreme knowledge that dispels ignorance.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.2
विधिवच्छ्रद्धया सार्धं न चीर्णं यैः शिरोव्रतम् । श्रौतस्मार्तसमाचारस्तेषामनुपकारकः
vidhivacchraddhayā sārdhaṃ na cīrṇaṃ yaiḥ śirovratam | śrautasmārtasamācārasteṣāmanupakārakaḥ
Those by whom the head-vow has not been performed according to rule and with faith—for them the observance of Vedic and traditional practice brings no benefit.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.3
शिरोव्रतसमाचारादेव ब्रह्मादिदेवताः । देवता अभवन्विद्वन् खलु नान्येन हेतुना
śirovratasamācārādeva brahmādidevatāḥ | devatā abhavanvidvan khalu nānyena hetunā
It was through the practice of the head-vow alone, O learned one, that Brahmā and the other deities became deities—indeed by no other cause.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.4
शिरोव्रतस्य माहात्म्यं पूर्वैः पूर्वतरं कृतम् । ब्रह्मा विष्णुश्च रुद्रश्च देवताः सकला अपि
śirovratasya māhātmyaṃ pūrvaiḥ pūrvataraṃ kṛtam | brahmā viṣṇuśca rudraśca devatāḥ sakalā api
The greatness of the head-vow was made (known) by the ancients in still earlier times: Brahmā, Viṣṇu, Rudra, and all the deities too (attained it thereby).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 9.5
सर्वपातकयुक्तोऽपि मुच्यते सर्वपातकैः । शिरोव्रतमिदं येन चरितं विधिवद्बुधैः
sarvapātakayukto'pi mucyate sarvapātakaiḥ | śirovratamidaṃ yena caritaṃ vidhivadbudhaiḥ
Even one joined with all the mortal sins is freed from all sins—he by whom, among the wise, this head-vow has been duly performed.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.6
शिरोव्रतमिदं नाम शिरस्याथर्वणश्रुतेः । यदुक्तं तद्धि नैवान्यत्तत्तु पुण्येन लभ्यते
śirovratamidaṃ nāma śirasyātharvaṇaśruteḥ | yaduktaṃ taddhi naivānyattattu puṇyena labhyate
This is called the head-vow, from the śruti of the Atharvans concerning the head; what is stated there is indeed nothing else, and that is obtained (only) through merit.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 9.7
शाखाभेदेषु नामानि व्रतस्यास्य विभेदतः । पठ्यन्ते मुनिशार्दूल शाखास्वेकव्रतं हि तत्
śākhābhedeṣu nāmāni vratasyāsya vibhedataḥ | paṭhyante muniśārdūla śākhāsvekavrataṃ hi tat
In the different branches (of the Veda) the names of this vow are recited differently, O tiger among sages; yet in (all) the branches that vow is one.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.8
सर्वशाखासु वस्त्वेकं शिवाख्यं सत्यचिद्घनम् । तथा तद्विषयं ज्ञानं तथैव च शिरोतव्रतम्
sarvaśākhāsu vastvekaṃ śivākhyaṃ satyacidghanam | tathā tadviṣayaṃ jñānaṃ tathaiva ca śirotavratam
In all the branches (of the Veda) the one reality is that named Śiva, dense with truth and consciousness; and likewise the knowledge whose object is that, and likewise the head-vow (śirovrata).
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.9
शिरोव्रतविहीनस्तु सर्वधर्मविवर्जितः । अपि सर्वासु विद्यासु सोऽधिकारी न संशयः सशिरोव्रतं त्रिपुण्डधारणवर्णनं नाम नवमोऽध्यायः
śirovratavihīnastu sarvadharmavivarjitaḥ | api sarvāsu vidyāsu so'dhikārī na saṃśayaḥ saśirovrataṃ tripuṇḍadhāraṇavarṇanaṃ nāma navamo'dhyāyaḥ
But one who lacks the head-vow is bereft of all duties; indeed, in all the branches of learning he is no fit candidate — of that there is no doubt. (Thus ends) the ninth chapter, called the description of the head-vow and the wearing of the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.10
शिरोव्रतमिदं कार्यं पापकान्तारदाहकम् । साधनं सर्वविद्यानां यतस्तत्सम्यगाचरेत्
śirovratamidaṃ kāryaṃ pāpakāntāradāhakam | sādhanaṃ sarvavidyānāṃ yatastatsamyagācaret
This head-vow is to be performed; it burns away the wilderness of sins, and it is the means to all knowledge — therefore one should observe it properly.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.11
श्रुतिराथर्वणी सूक्ष्मा सूक्ष्मार्थस्य प्रकाशिनी । यदुवाच व्रतं प्रीत्या तन्नित्यं सम्यगाचरेत्
śrutirātharvaṇī sūkṣmā sūkṣmārthasya prakāśinī | yaduvāca vrataṃ prītyā tannityaṃ samyagācaret
The Atharvan revelation is subtle, illuminating the subtle meaning; the vow which it has declared with favour, that one should always observe properly.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.12
अग्निरित्यादिभिर्मन्त्रैः षड्भिः शुद्धेन भस्मना । सर्वाङ्गोद्धूलनं कुर्याच्छिरोव्रतसमाह्वयम्
agnirityādibhirmantraiḥ ṣaḍbhiḥ śuddhena bhasmanā | sarvāṅgoddhūlanaṃ kuryācchirovratasamāhvayam
With the six mantras beginning 'agniḥ', with pure ash, one should smear all one's limbs — this is what is called the head-vow.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.13
एतच्छिरोव्रतं कुर्यात्सन्ध्याकालेषु सादरम् । यावद्विद्योदयस्तावत्तस्य विद्या खलूत्तमा
etacchirovrataṃ kuryātsandhyākāleṣu sādaram | yāvadvidyodayastāvattasya vidyā khalūttamā
One should perform this head-vow with reverence at the twilight times; for as long as (it takes) until knowledge arises — for that long. His knowledge is indeed the highest.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.14
द्वादशाब्दमथाब्दं वा तदर्धं च तदर्धकम् । प्रकुर्याद्द्वादशाहं वा सङ्कल्पेन शिरोव्रतम्
dvādaśābdamathābdaṃ vā tadardhaṃ ca tadardhakam | prakuryāddvādaśāhaṃ vā saṅkalpena śirovratam
For twelve years, or for a year, or half of that, or half of that again, or for twelve days, one should perform the head-vow with (a formal) resolve.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.15
शिरोव्रतेन यः स्नातस्तं तु नोपदिशेत्तु यः । तस्य विद्या विनष्टा स्यान्निर्घृणः स गुरुः खलु
śirovratena yaḥ snātastaṃ tu nopadiśettu yaḥ | tasya vidyā vinaṣṭā syānnirghṛṇaḥ sa guruḥ khalu
Whoever does not instruct one who has been consecrated by the head-vow — his knowledge would be destroyed; that teacher is surely without compassion.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.16
ब्रह्मविद्यागुरुः साक्षान्मुनिः कारुणिकः खलु । यथा सर्वेश्वरः श्रीमान्मृदुः कारुणिकः खलु
brahmavidyāguruḥ sākṣānmuniḥ kāruṇikaḥ khalu | yathā sarveśvaraḥ śrīmānmṛduḥ kāruṇikaḥ khalu
The teacher of the knowledge of brahman is a sage compassionate in visible form, just as the glorious Lord of all is gentle and compassionate indeed.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.17
जन्मान्तरसहस्रेषु नरा ये धर्मचारिणः । तेषामेव खलु श्रद्धा जायते न कदाचन
janmāntarasahasreṣu narā ye dharmacāriṇaḥ | teṣāmeva khalu śraddhā jāyate na kadācana
Those men who through thousands of births have practised dharma — in them alone faith arises; never (in others).
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.18
प्रत्युताज्ञानबाहुल्याद्द्वेष एव विजायते । अतः प्रद्वेषयुक्तस्य न भवेदात्मवेदनम्
pratyutājñānabāhulyāddveṣa eva vijāyate | ataḥ pradveṣayuktasya na bhavedātmavedanam
On the contrary, from abundance of ignorance only hatred arises; hence for one filled with hatred there can be no knowledge of the self.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.19
ब्रह्मविद्योपदेशस्य साक्षादेवाधिकारिणः । त एव नेतरे विद्वन् ये तु स्नाताः शिरोव्रतैः
brahmavidyopadeśasya sākṣādevādhikāriṇaḥ | ta eva netare vidvan ye tu snātāḥ śirovrataiḥ
Those alone are directly the fit candidates for the teaching of the knowledge of brahman — not others, O learned one — namely those who have been consecrated by the head-vows.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.20
व्रतं पाशुपतं चीर्णं यैर्द्विजैरादरेण तु । तेषामेवोपदेष्टव्यमिति वेदानुशासनम्
vrataṃ pāśupataṃ cīrṇaṃ yairdvijairādareṇa tu | teṣāmevopadeṣṭavyamiti vedānuśāsanam
Those twice-born by whom the Pāśupata vow has been performed with reverence — to them alone should (it) be taught: such is the Vedic injunction.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.21
यः पशुस्तत्पशुत्वं च व्रतेनानेन सन्त्यजेत् । तान्हत्वा न स पापीयान्भवेद्वेदान्तनिश्चयः
yaḥ paśustatpaśutvaṃ ca vratenānena santyajet | tānhatvā na sa pāpīyānbhavedvedāntaniścayaḥ
Whoever is a bound creature (paśu), and who would abandon that state of bondage by this vow — having slain those (bonds/beasts), he would not be a sinner: this is the settled conclusion of the Vedānta.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 9.22
त्रिपुण्ड्रधारणं प्रोक्तं जाबालैरादरेण तु । त्रियम्बकेन मन्त्रेण सतारेण शिवेन च
tripuṇḍradhāraṇaṃ proktaṃ jābālairādareṇa tu | triyambakena mantreṇa satāreṇa śivena ca
The wearing of the tripuṇḍra has been declared with reverence by the Jābālas, with the Tryambaka mantra, together with the praṇava (tāra) and with the Śiva (mantra).
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.23
त्रिपुण्ड्रं धारयेन्नित्यं गहस्थाश्रममाश्रितः । ओङ्कारेण त्रिरुक्तेन सहंसेन त्रिपुण्ड्रकम्
tripuṇḍraṃ dhārayennityaṃ gahasthāśramamāśritaḥ | oṅkāreṇa triruktena sahaṃsena tripuṇḍrakam
One who has entered the householder's stage should always wear the tripuṇḍra; with the oṃ uttered three times, together with the haṃsa (mantra), the tripuṇḍra —
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.24
धारयेद्भिक्षुको नित्यमिति जाबालिकी श्रुतिः । त्रियम्बकेन मन्त्रेण प्रणवेन शिवेन च
dhārayedbhikṣuko nityamiti jābālikī śrutiḥ | triyambakena mantreṇa praṇavena śivena ca
— the mendicant should always wear it: so says the Jābāla revelation; with the Tryambaka mantra, with the praṇava and with the Śiva (mantra),
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.25
गृहस्थश्च वानप्रस्थो धारयेच्च त्रिपुण्ड्रकम् । मेधावीत्यादिना वापि ब्रह्मचारी दिने दिने
gṛhasthaśca vānaprastho dhārayecca tripuṇḍrakam | medhāvītyādinā vāpi brahmacārī dine dine
the householder and the forest-dweller too should wear the tripuṇḍra; or else, with the (mantra) beginning 'medhāvī', the celibate student, day by day.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.26
भस्मना सजलेनापि धारयेच्च त्रिपुण्ड्रकम् । ब्राह्मणो विधिनोत्पन्नस्त्रिपुण्ड्रभस्मनैव तु
bhasmanā sajalenāpi dhārayecca tripuṇḍrakam | brāhmaṇo vidhinotpannastripuṇḍrabhasmanaiva tu
With ash, even mixed with water, one should wear the tripuṇḍra; a brahmin, born (as such) by the prescribed rite, with the tripuṇḍra of ash alone
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.27
ललाटे धारयेन्नित्यं तिर्यग्भस्मावगुण्ठनम् । (महादेवस्य सम्बन्धात्तद्धर्मेऽप्यस्ति सङ्गतिः ।) सम्यक् त्रिपुण्ड्रधर्मं च ब्राह्मणो नित्यमाचरेत्
lalāṭe dhārayennityaṃ tiryagbhasmāvaguṇṭhanam | (mahādevasya sambandhāttaddharme'pyasti saṅgatiḥ |) samyak tripuṇḍradharmaṃ ca brāhmaṇo nityamācaret
should always wear on his forehead the crosswise covering of ash. (Because of the connection with Mahādeva, there is fitness in that observance too.) And the brahmin should always practise properly the rule of the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.28
आदिब्राह्मणभूतेन त्रिपुण्ड्रं भस्मना धृतम् । यतोऽत एव विप्रस्तु त्रिपुण्ड्रं धारयेत्सदा
ādibrāhmaṇabhūtena tripuṇḍraṃ bhasmanā dhṛtam | yato'ta eva viprastu tripuṇḍraṃ dhārayetsadā
The tripuṇḍra was worn with ash by him who was the first brāhmaṇa; for that very reason a brahmin should always wear the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.29
भस्मना वेदसिद्धेन त्रिपुण्ड्रं देहगुण्ठनम् । रुद्रलिङ्गार्चनं वापि मोहतोऽपि च न त्यजेत्
bhasmanā vedasiddhena tripuṇḍraṃ dehaguṇṭhanam | rudraliṅgārcanaṃ vāpi mohato'pi ca na tyajet
With ash established by the Veda, (one should make) the tripuṇḍra and the smearing of the body; nor should one abandon, even out of delusion, the worship of Rudra's liṅga.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.30
त्रियम्बकेन मन्त्रेण सतारेण तथैव च । पञ्चाक्षरेण मन्त्रेण प्रणवेन तथैव च
triyambakena mantreṇa satāreṇa tathaiva ca | pañcākṣareṇa mantreṇa praṇavena tathaiva ca
With the Tryambaka mantra, and likewise with (that) joined to the syllable (oṃ), with the five-syllable mantra, and likewise with the praṇava —
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.31
ललाटे हृदये चैव दोर्द्वन्द्वे च महामुने । त्रिपुण्ड्रं धारयेन्नित्यं संन्यासाश्रममाश्रितः
lalāṭe hṛdaye caiva dordvandve ca mahāmune | tripuṇḍraṃ dhārayennityaṃ saṃnyāsāśramamāśritaḥ
— on the forehead, on the heart, and on the two arms, O great sage, one who has taken up the order of renunciation should always wear the tripuṇḍra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.32
त्रियायुषेण मन्त्रेण मेधावीत्यादिनाथवा । गौणेन भस्मना धार्यं त्रिपुण्ड्रं ब्रह्मचारिणा
triyāyuṣeṇa mantreṇa medhāvītyādināthavā | gauṇena bhasmanā dhāryaṃ tripuṇḍraṃ brahmacāriṇā
With the Tryāyuṣa mantra, or else with the one beginning 'medhāvī', the tripuṇḍra is to be worn by the student with secondary (gauṇa) ash.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.33
नमोऽन्तेन शिवेनैव शूद्रः शुश्रूषणे रतः । उद्धूलनं त्रिपुण्ड्रं च नित्यं भक्त्या समाचरेत्
namo'ntena śivenaiva śūdraḥ śuśrūṣaṇe rataḥ | uddhūlanaṃ tripuṇḍraṃ ca nityaṃ bhaktyā samācaret
With the word Śiva ending in 'namaḥ' (i.e. 'śivāya namaḥ'), a śūdra devoted to service should daily perform the smearing and the tripuṇḍra with devotion.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.34
अन्येषामपि सर्वेषां विना मन्त्रेण सुव्रत । उद्धूलनं त्रिपुण्ड्रं च कर्तव्यं भक्तितो मुने
anyeṣāmapi sarveṣāṃ vinā mantreṇa suvrata | uddhūlanaṃ tripuṇḍraṃ ca kartavyaṃ bhaktito mune
And for all the others too, without a mantra, O you of good vows, the smearing and the tripuṇḍra are to be done out of devotion, O sage.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.35
भूत्यैवोद्धूलनं तिर्यक् त्रिपुण्ड्रस्य च धारणम् । वरेण्यं सर्वधर्मेभ्यस्तस्मान्नित्यं समाचरेत्
bhūtyaivoddhūlanaṃ tiryak tripuṇḍrasya ca dhāraṇam | vareṇyaṃ sarvadharmebhyastasmānnityaṃ samācaret
Smearing with ash and the wearing of the tripuṇḍra crosswise is more excellent than all (other) duties; therefore one should practise it always.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.36
भस्माग्निहोत्रजं वाथ विरजाग्निसमुद्भवम् । आदरेण समादाय शुद्धे पात्रे निधाय तत्
bhasmāgnihotrajaṃ vātha virajāgnisamudbhavam | ādareṇa samādāya śuddhe pātre nidhāya tat
Or else, having reverently taken up ash born of the agnihotra fire, or arising from the virajā fire, and placed it in a clean vessel,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.37
प्रक्षाल्य पादौ हस्तौ च द्विराचम्य समाहितः । गृहीत्वा भस्म तत्पञ्चब्रह्ममन्त्रैः शनैः शनैः
prakṣālya pādau hastau ca dvirācamya samāhitaḥ | gṛhītvā bhasma tatpañcabrahmamantraiḥ śanaiḥ śanaiḥ
having washed the feet and hands and sipped water twice, concentrated, having taken up that ash with the five Brahma-mantras, very slowly,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.38
प्राणायामत्रयं कृत्वा अग्निरित्यादिमन्त्रितम् । तैरेव सप्तभिर्मन्त्रैस्त्रिवारमभिमन्त्रयेत्
prāṇāyāmatrayaṃ kṛtvā agnirityādimantritam | taireva saptabhirmantraistrivāramabhimantrayet
having performed three breath-restraints, (the ash) consecrated with the mantras beginning 'agniḥ' — with those same seven mantras he should consecrate it three times.
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.39
ओमापोज्योतिरित्युक्त्वा ध्यात्वा मन्त्रानुदीरयेत् । सितेन भस्मना पूर्वं समुद्धूल्य शरीरकम्
omāpojyotirityuktvā dhyātvā mantrānudīrayet | sitena bhasmanā pūrvaṃ samuddhūlya śarīrakam
Having said 'oṃ āpo jyotiḥ...' and having meditated, he should recite the mantras; first, having smeared the body with the white ash,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.40
विपापो विरजो मर्त्यो जायते नात्र संशयः । ततो ध्यात्वा महाविष्णुं जगन्नाथं जलाधिपम्
vipāpo virajo martyo jāyate nātra saṃśayaḥ | tato dhyātvā mahāviṣṇuṃ jagannāthaṃ jalādhipam
the mortal becomes free of sin and free of impurity — there is no doubt here. Then, having meditated on the great Viṣṇu, lord of the world, lord of the waters,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.41
संयोज्य भस्मना तोयमग्निरित्यादिभिः पुनः । विमृज्य साम्बं ध्यात्वा च समुद्धूल्योर्ध्वमस्तकम्
saṃyojya bhasmanā toyamagnirityādibhiḥ punaḥ | vimṛjya sāmbaṃ dhyātvā ca samuddhūlyordhvamastakam
having mixed water with the ash again with the (mantras) beginning 'agniḥ', and having wiped (it on), and having meditated on (Śiva) with Ambā, and having smeared it up to the top of the head,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.42
तेन भावनया ब्राह्मभूतेन सितभस्मना । ललाटवक्षःस्कन्धेषु स्वाश्रमोचितमन्त्रतः
tena bhāvanayā brāhmabhūtena sitabhasmanā | lalāṭavakṣaḥskandheṣu svāśramocitamantrataḥ
with that white ash, become brahman through (this) contemplation, on the forehead, chest and shoulders, by the mantra suited to one's own stage of life,
AI translation rendered from the Sanskrit, not a published edition
DB 11 9.43
मध्यमानामिकाङ्गुष्ठैरनुलोमविलोमतः । त्रिपुण्ड्रं धारयेन्नित्यं त्रिकालेष्वपि भक्तितः
madhyamānāmikāṅguṣṭhairanulomavilomataḥ | tripuṇḍraṃ dhārayennityaṃ trikāleṣvapi bhaktitaḥ
with the middle finger, ring finger and thumb, in the forward and reverse direction, he should always wear the tripuṇḍra, at all three times (of day), with devotion.
AI translation rendered from the Sanskrit, not a published edition