VIBHUTI MAHIMA

Courtesy:Sri.PR.Kannan

VIBHUTI MAHIMA

Vibhuti or sacred ash, also known as bhasma, is highly regarded in Vedas, Sastras,

Puranas and also in Tamil classics. Devi Bhagavatham describes at length the procedure

for preparation of Vibhuti, applying it on the body and its necessity, importance and

benefits. The Purana asserts in the form of instructions from Sri Narayana to Sri Narada

that one who wears Tripundra of Vibhuti is like Siva himself. Wearing Vibhuti bestows

Brahmagnana on Sanyasis, dispassion on Vanaprasthas, expansion of dharma on

Grihasthas and growth of Vidya on Brahmacharis. It grants divine merit and destroys sins

for all. All Devatas – Siva, Vishnu, Brahma, Indra, Varuna and others – wear Vibhuti in the

form of Tripundra (three horizontal lines) as well as bhasma without water (uddhulanam,

loosely applied bhasma). Fire is believed to reduce all substances to their primal state of

purity. Vibhuti therefore signifies the material that remains at the ultimate end of any

created object; it therefore helps in persuading oneself to stick to the path of dharma and to

develop dispassion. Bhasma is also considered by some to burn up all illusions and paves

the way for the intuition of the inner Atma. Bhasma is further used for ritual purification of

objects defiled by the touch of undesirable or sinful persons or animals etc. and for

protection against inauspicious things or evil spirits. Sri Narayana tells Narada in Devi

एतानि पंचशिवमन्त्र-पवित्रितानि भस्मानि कामदहनांग-विभूषितानि ।

त्रैपुण्ड्रकाणि रचितानि ललाटपट्टे लुंपन्ति दैवलिखितानि दुरक्षराणि ॥

"These three lines of Tripundra of Bhasma, sanctified by chant of the five Sivamantras

(Brahma mantras), are the ornament of the limbs of Siva, the enemy of Manmatha. Worn

on the forehead, they erase the misfortune-bearing lines written by Brahma." (11:13:35)

"Bhasma is called 'Bhasita' as it enlightens about Brahman, 'Bhasma' as it devours sins,

'Bhuti' (or Vibhuti) as it bestows riches and attainments, and 'Raksha' as it protects men."

(11:14:32). Skanda Puranam also elaborately talks of the greatness of Vibhuti in Upadesa

Kandam, where Lord Subrahmanya teaches sage Agastya:

धार्यं भस्म सदा सद्भिस्-त्रिपुण्ड्रो- द्धूलनात्मना ।

"Bhasma destroys all sins when worn; it bestows auspiciousness just by thinking of it. It

grants men the fruit of highest comforts here and Liberation hereafter. Bhasma should

always be worn by virtuous persons in the form of Tripundra (three horizontal lines) as well

as loose powder spread over the area of body." (9:8,16).

आद्यो ब्रह्मा ततो विष्णुस्-तदूर्ध्वं तु महेश्वरः ॥ (११:११:२५)

The three lines of Tripundra symbolise Brahma, Vishnu and Siva, from bottom to top. They

also represent many other features of Sanatana Dharma: the three Vedas – Rig, Yajus and

Sama; the three Saktis – Icchasakti, kriyasakti and Gnanasakti; the three preparations of

Soma juice in Somayaga – Pratassavana, Madhyandinasavna and Tritiyassavana and so

on. The ring finger, Anamika stands for 'Akaara'; the middle finger, Madhyama, for

'Ukaara'; the fore-finger, Tarjani, for 'Makaara'. Tripundra, applied with these three fingers,

therefore represents Pranava (Omkara); it helps in conquering the three gunas - Satva,

Devi Bhagavatham says that one who criticises Tripundra does criticise Siva in fact. Head

without bhasma, village without Siva temple, life without Siva Archana, and learning without

refuge in Siva are despicable. Without wearing bhasma, teaching of Gayatri mantra is

meaningless; one should perform Gayatri japa only after wearing bhasma. Dharma Sastra

enjoins that one should wear Tripundra immediately after taking the morning bath. Virtuous

actions of one who does not wear Vibhuti are as if the actions were never done; Vedas

listened by him are as good as not listened; Sastras learnt are as good as never learnt.

One who does not wear Tripundra loses all virtues of truth, purity, Japa, Homa, Tirtha,

Deva Puja etc. One who does not wear bhasma and wishes for Liberation, is like one who

consumes poison and wishes for immortality. The body of one who does not wear bhasma

is like cremation ground. Meritorious persons should not even cast a glance at such

People of the first three varnas should use ashes from Agni of Agnihotram, Oupasana and

Viraja homam; brahmacharis may use ashes from Samidhadhanam; people of the fourth

varna may use ashes from the kitchen fire in Vedic brahmana's home or forest fire.

The Puranam further categorises Vibhuti into three basic groups: 'Santik' (peace-giving),

'Poushtik' (nourishing) and 'Kaamada' (wish-fulfilling). For Santik Vibhuti, cow-dung is

collected straight from the underside of the cow's body in the hand and burnt in fire with

chant of the five 'Brahma' mantras ('Sadyojata' etc.); the ash thus produced is 'Santik' type.

For Poushtik Vibhuti, cow-dung is collected from the cow in the hand before it falls on the

ground and burnt in fire with chant of 'Shadanga' mantras (Hraam, Hreem, Hroom etc.); the

ash thus produced is 'Poushtik' type. For Kaamada Vibhuti, the cow-dung is burnt with

chant of 'Prasada' (Houm) mantra; the ash thus produced is 'Kaamada' type. (As per

Tantra texts, the Prasada mantra is Siva bija of grace, wherein H = Siva, Ou = grace of

Siva and the hum sound refers to overcoming of grief. Its objective is to overcome

One should go to the cow-pen early in the morning, prostrate to the cows and collect pure

cow-dung. The colour of the cow should be white for brahmanas, red for kshatriyas, yellow

for vaisyas and black for people of the fourth varna. The cow-dung should be collected on

days of Pournami, Amavasya or Ashtami with chant of 'Prasada' mantra, shaped into a ball

with hand with chant of 'Hridaya' mantra ('Namah') and allowed to dry under Sun. It should

then be covered well with straw etc. and kept in a pure place with chant of 'Prasada'

mantra. Agni (fire) should be produced from 'Arani' sticks or brought from a Vedic

brahmana's home. The dry ball of cow-dung should be deposited in the Agni and the ashes

should be collected in a pure vessel with chant of 'Prasada' mantra. Sandal powder, saffron

etc. can then be mixed with the ashes with chant of 'Sadyojata' mantra.

Vibhuti should be mixed with a little water and applied in three horizontal lines (Tripundra)

on different parts of the body. The general locations defined in Sastras are head, forehead,

ears, neck, chest and arms. Many are the mantras recommended for chanting while

applying Vibhuti. As per one procedure, Tripundra shall be applied with five fingers with

chant of Prasada mantra on the head, with three fingers with chant of Siro mantra (Swaha)

on forehead, with Sadyojata mantra on right ear, with Vamadeva mantra on left ear and

with Aghora mantra on neck with middle finger. Tripundra shall be applied with three fingers

on chest with chant of Hridaya mantra, with Sikha mantra on right arm and with Kavacha

mantra on the left arm. With middle finger one should apply bhasma on the navel with

In rare cases, while applying Vibhuti in the afternoon or evening, one can apply it as loose

bhasma (uddhulanam) without adding water.

As per Jabalopanishad, Grihasthas should apply Tripundra with chant of Triyambaka

mantra or 'Om Namah Sivaya'. Sanyasi should chant Om with Hamsa mantra while

applying Vibhuti. There is also mention in other places that brahmacharis should chant

mantra of 'Medhavi' etc. or 'Trayayusha'. People of fourth varna should chant 'Sivaya

'Saambhava Vrata' is described in Kalagni Rudropanishad. It consists of picking up

bhasma with the five Brahma mantras, sanctifying it with the mantra of 'Agniriti bhasma',

taking with 'Manastoke', mixing with water and applying as Tripundra on head, forehead,

chest and shoulders with chant of 'Trayayusham' and 'Tryambakam' mantras.

Skanda Puranam says that one, who wears Tripundra at fifteen places on the body, is fit to

be worshipped by all as Siva, Vishnu and Brahma. The locations are: head, forehead, neck,

chest, both sides of navel, two arms, midpoints of the arms, wrists, both sides of back, and

Devi Bhagavatham refers to Sirovrata in glowing terms. Here Vibhuti is used as

'Uddhulanam', i.e. application as loose bhasma spread over the area, without adding water.

This vrata gets its name from its narration in the beginning (Siro bhaga) of Atharva Veda.

This is also described in other branches of Veda with different names. Vibhuti from

Agnihotra or Virajagni is kept in a pure vessel. After washing hands and feet again and

performing Achamanam twice, Vibhuti should be taken in hand and the five Brahma

mantras (Sadyojatam etc.) chanted. Pranayamam should be done thrice and the Vibhuti

should be sanctified by chant of seven mantras three times – six Atharvana mantras of

'Agniriti bhasma' etc. and 'Tejo bhasmeti' of Brihat Jabalopanishad. Then the mantra 'Om

Aapo Jyoti Rasomritam' should be chanted and, meditating on Siva, one should again

chant the seven mantras as before. Then Vibhuti should be applied all over the body with

chant of six Atharvana mantras – 'Agniriti bhasma' etc. It is recommended to do so in all

Sandhya times till dawn of Brahmavidya. If not, it could be done over a pre-determined

period with Sankalpa – twelve years, one year, six months, three months or twelve days in

Sastras also refer to Agneya snanam. After performing Achamanam, Pranayamam and

Sankalpa for Agneya or Bhasma-snanam while sitting facing east, one should take Bhasma

from Agnihotra and apply on the head with chant of 'Isana' mantra, on the face with

'Tatpurusha', on the chest with 'Aghora', on the Guhyasthanam with 'Vamadeva' and on the

legs with 'Sadyojata'. Then he should apply all over the body with chant of Pranava. This

should be followed by washing of hands and feet, Achamanam and applying Tripundra on

forehead, chest and neck with chant of five mantras of 'Sadyojata' etc. Bhasma snanam is

said to be innumerable times more meritorious than bath with water. Siva himself says that

there is no bath greater than Bhasma snanam. All diseases – even very critical ones like

leprosy, and fear from deadly animals and robbers are all destroyed by Bhasma snanam,

like elephants by lion. Bhasma Snanam is eulogised in Smritis and many Puranas. Linga

Puranam cites Siva himself as saying that one, who does bhasma snanam thrice a day with

faith, attains to superior position among Sivaganas.

Vibhuti should always be kept in a pure vessel of gold, silver, brass, earth or cloth. While

going out, the vessel should be carried by oneself or a suitable accompanying person.

Vibhuti should never be treated disrespectfully.

Many are the stories recounted in Puranas to bring out the greatness of Vibhuti. Skanda

Puranam records that Vishnu led all Devas in Vaikuntha in a long intense session of prayer

to Siva for the birth of Subrahmanya for annihilating Surapadma and other Asuras. Vishnu

added water to Vibhuti with chant of Triyambaka mantra and applied Tripundra, chanting

Panchakshara and Triyayusham with Pranava. He wore Rudrakshas and deerskin and

chanted Sri Rudra mantras. Siva gave darshan and assured Devas of the impending

Similarly, Mahabharatham says that Krishna took initiation of Siva Diksha from sage

Upamanyu, when he wished to pray to Siva for being blessed with a son through

Jambavathi. Krishna undertook penance for six months, wearing Vibhuti and chanting Sri

Rudra mantras. Siva gave darshan and blessed Krishna with not only progeny, but victory

in all endeavours. On another occasion, when Devas lost their lives in a fierce battle with

Sarpasura, Agnyasura and others, Virabhadra brought Devas back to life by use of

An interesting story concerning sage Durvasa, a partial incarnation of Lord Siva himself, is

told in Devi Bhagavatham. Once sage Durvasa visited Pitruloka, wearing bhasma all over

his body, and Rudrakshas, and chanting divine names: Siva, Sankara, Sarvatman, Srimata,

Jagadambika. Pitrudevatas like Agnishvaatta and others stood up and received him with all

due courtesies. When they sat down and were discussing divine lilas, Durvasa was moved

by some very piteous and loud cries coming in the air. On enquiry, the Pitrudevatas said:

"These wails emanate from the naraka called Kumbhipaka, where the sinners are punished

very severely. This place is close to Samyamani, the city of Yama and his terrible servants.

The sinners who drop down in this terrible Kunda are: those who deride Siva, Vishnu, Devi,

Vedas, Surya, Ganesa and brahmanas; those who despise mother, father, virtuous people,

Puranas, Smritis and dharmas. We are used to hear the terrible cries of these sinners from

the Kumbhipaka naraka; this promotes dispassion in us." Durvasa wished to see the

sinners in the said naraka and went there immediately. The moment he bent down and

started to have a look at the sinners in the Kunda, they experienced pleasures higher than

even Swarga. Some of them started to laugh; some sang and some danced; they started

playing very joyously. Durvasa as well as the Yamadutas nearby were struck with wonder

at this sudden development. Yamadutas reported the matter to Yama. Yama found it

incredible and instantly sent message to Indra, Brahma, Vishnu and the Dikpalakas

(protectors of the eight quarters), and rushed to the naraka. All Devas also reached. Devas

started wondering: "This Kunda is meant for undergoing the misery resulting from sin. If

jivas here enjoy such lofty pleasure, what fear will be left in people's minds for sin?" In the

meantime Vishnu rushed to Kailasa. He had darshan of Siva, who is of the form of the four

Vedas, handsome like a crore of Manmathas, ever sixteen years old, with beautiful

ornaments and with the enchanting Parvathi seated beside. Vishnu spoke about the

unbelievable turn in the fortune of the sinners in the Kumbhipaka naraka kunda. Siva

explained: "There is nothing to wonder in this.

भस्मनो महिमैवायं भस्मना किं भवेन्न हि । (११:१५:६४)

This is the greatness of bhasma. What cannot be achieved by bhasma? Durvasa was

wearing bhasma and Tripundra when he went to Kumbhipaka. When he bent down, some

particles of the Vibhuti on his forehead dropped down in the Kunda due to breeze. It is the

bhasma which has converted the sinners to highly meritorious persons. Hereafter this

Kumbhipaka will become 'Pitrutirtha', tirtha for those living in Pitruloka. This will be the

greatest tirtha in all the three worlds. You go and install Sivalinga and idol of Devi there so

Vishnu came back and informed all the Devas accordingly. Pitrutirtha with Sivalinga and

the idol of Devi was established. The sinner turned meritorious jivas in the Kumbhipaka

ascended a divine vimana and went to Kailasa. They live there even today with the name of

Bhadraganas. Yama then established a new Kumbhipaka naraka at a long distance from

Skanda Puranam tells a similar story. A Yavanaraja, who had turned into a Brahma-

rakshasa owing to sins committed over a number of births, went near Rishi Vamadeva with

a view to attacking him. However, the moment he came into contact with Vamadeva's

body, adorned with Vibhuti, he instantly turned into a divine being and ascended to Swarga.

In another story, when a brahmana, who fell into evil habits, died, the villagers tied a rope in

his legs and pulled him out of the village and threw him away. A dog came to eat the

corpse. The moment the dog placed its legs on his forehead, chest and arms, he turned

into a divine being because of contact with bhasma sticking to the dog's feet and ascended

In Tamil Saivite literature, references to Vibhuti (called Tiruneeru in Tamil) are abundant.

Saint Tirugnanasambandhar won the battle of wits with 'Samanas' (Jains), who failed in

their attempts to cure the Pandyan king Koonpandiyan of chronic fever with all their

mantras. Sambandhar cured the king by applying Vibhuti and singing 'Tiruneetru Padigam'

on that occasion. Extolling the greatness of Vibhuti in the song, he said: Vibhuti is Veda

mantra; used with great honour by all Devas; bestows sharp intellect and Gnana; destroys

misery; grants all Siddhis (attainments); grants even Mukti ultimately.