All things in this world are made supremely pure by the sacred power of ash. Endowed with this potency, one may sprinkle the ash upon beings, sanctifying them. Whoever, after performing the fire ritual, lives out the fullness of three spans of life, is freed from all sins through the divine power residing in the ashes. This shining substance is called *bhasma*, for it both radiates and purifies; by consuming it, all sins are destroyed—hence its revered name. Know that the ancestors are sustained by heat, while the gods are born of Soma. The entire universe, both moving and unmoving, is of the nature of Agni and Soma. I am Agni, of blazing brilliance, and Soma is this great Ambika. Truly, I am both Agni and Soma by nature, and I myself am the Purusha. Therefore, O most fortunate ones, the ash is said to be my own potency. I uphold my power and form within it, and thus it endures through time. From that moment on, for protection throughout the worlds and as a safeguard against all inauspiciousness, ashes have been used—including in the homes of women after childbirth, to ensure their well-being. One who purifies their mind by bathing in ashes, mastering anger and the senses, and drawing near to me, shall not return again to the cycle of rebirth. Thus were established the Pashupata vow and the Kapila yoga; in ages past, this Pashupata path was created and is unsurpassed. All other dwellers in the ashramas were created later by the Self-born. My creation, however, consists of modesty, delusion, and fear. Indeed, gods and sages are born naked, and so too are all humans in this world, coming into being without clothing. One who has not mastered the senses is naked even when clothed, but one guarded by self-control is truly protected—clothing is not the real cause. Patience, steadfastness, nonviolence, and complete detachment, along with equal regard for honor and dishonor—these are the supreme coverings. Anointed with ash and meditating on Bhava in the mind, even one who has committed thousands of improper acts, if they bathe with ashes, will be purified. Ash burns away all impurities, just as fire consumes a forest with its brilliance. Therefore, those who diligently bathe with ashes three times a day are cleansed. Such a person attains the path of Ganesha, having gathered the fruits of all sacrifices and undertaken the supreme vow. Those who meditate on Mahadeva, absorbed in the reality of his divine play, attain immortality by the noble northern path. Others, who take the southern path and frequent cremation grounds, attain the powers of minuteness, heaviness, lightness, and accomplishment. The powers of will, desire, determination, and the ability to attain anything by mere intention—these are the perfections traversed by those who enter the cremation grounds, along with the attainments of minuteness, heaviness, lightness, and fulfillment. Thus, Indra and the other gods, having undertaken the Kāmika vow, all attained supreme lordship, their brilliance renowned in all directions. One whose nature is free from pride, delusion, attachment, and the faults born of darkness, having understood this supreme path, should always be devoted to the yoga of Paśupati. Whoever becomes pure, self-controlled, and faithful, and meditates upon or recites this Pāśupata vow, destroys all sins. With their souls purified, they attain the world of Rudra. All those sages—Vasiṣṭha and the foremost twice-born—having heard this, smeared their bodies with white ash, free from desire. At the end of the age, they remained established in the world of Rudra by the power of Śiva. Therefore, even those who appear deformed or impure in form, if they possess inner form, should never be reviled but always honored, O best of Brāhmins, as if they were great yogis. Why speak at length? O best of the twice-born, devotees of Bhava should be worshipped with every effort, just as Śiva himself—of this, there is no doubt. Even Brāhmins who are impure in some way, if they are steadfast devotees of Bhava, should be honored, just as Dadhīca, who stood firm after conquering the Lord of gods. In the same way, Nārāyaṇa in this world, by devotion to Rudra—there is no doubt—therefore, with all effort, those whose bodies are smeared with ash— Those with matted hair, those who are shaven, naked, or of various forms, should always be honored like Śiva, in thought, word, and deed. At this point, a question arises: How did Dadhīca, O virtuous one, strike down the king Kṣupa with his foot, having conquered Janārdana, the Lord of gods, in battle? How did the great ascetic Dadhīca obtain the state of the thunderbolt from Mahādeva? O Śailādi, you ought to tell this, just as you conquered death. There was a king named Kṣupa, remembered as the brilliant son of Brahmā. He became a friend of Dadhīca, the lord of sages. After some time, a dispute arose between Kṣupa and Dadhīca, concerning whether kṣatriyas or brāhmins were superior—a debate that became widely known. The king, in his might, assumed the forms of the eight guardians of the world—he is Indra, Agni, Yama, and also Nirṛti, as well as Varuṇa, Vāyu, Soma, and Dhanada. "I am the Lord—there is no doubt—and must never be disrespected," he declared. Yet, that great deity is even greater; thus, one descended from Cyavana must always be honored. One should never disregard him here; he is always to be worshipped. Having heard thus, the sage regarded the tree accordingly. Dadhīca, Cyāvani, and Ugra, all brahmins of great dignity, struck the tree on its head; Dadhīca struck it with his left fist, and with the thunderbolt, the powerful Kṣupa cut down Dadhīca. In former times, in Brahma's world, Kṣupa was born from Brahma's hunger; he obtained the thunderbolt for a purpose, being commanded by the wielder of the thunderbolt, the lord himself. By his own will, he became a man and took up the role of a ruler; thus, that mighty king conquered the foremost of brāhmins. Thus unfolds the sacred account, revealing the purifying and protective power of ash, the greatness of devotion, and the profound stories of those who walked the supreme path.