O Shaunaka, the fruits that arise from the triad of holy names have been declared, but their true greatness deserves to be spoken of in detail. The sages, wise and deeply learned in Shaiva teachings, along with the gods themselves, listen with devotion and reverence to the glory of these names. Though their profound meaning is hidden within the scriptures, Purāṇas, and Vedas, out of affection for you, I now reveal their secret openly. Among the best of the twice-born, who truly understands the immense greatness of this triad of names? Without Maheshvara, all things in the universe are unreal and impermanent. Therefore, I shall speak concisely of the greatness of the name, according to devotion. Listen with delight, O Brahmins, for this name is the supreme remover of all sins. At the very utterance of the name 'Shiva', even mountains of great sins are reduced to ashes in its fire—truly, there is no doubt. The roots of sin and all manner of suffering, O Shaunaka, are destroyed by Shiva's name alone; nothing else can destroy them in any way. Whoever on earth is devoted to always reciting the name of Shiva is regarded as Vedic, virtuous, blessed, and wise. For those who have faith in the recitation of Shiva's name, various righteous deeds become immediately fruitful, O sage. Sins are destroyed and diminished through the name of Shiva; on earth, the actions of men decrease their sins, O sage. Even vast heaps of sins, such as killing a Brahmin, are said to be destroyed entirely by the swift recitation of Shiva's name by men. Those who obtain the boat of Shiva's name cross the ocean of worldly existence; for them, the root sins of samsara are destroyed without doubt. The axe of Shiva's name certainly brings about the destruction of the sins that are the root of worldly existence, O great sage. The nectar of Shiva's name should be drunk by those scorched by the wildfire of sin; for those burned by the fire of sin, there is no peace without it. Those who are drenched by the stream of nectar that is the name 'Śiva' never grieve, even amid the wildfire of worldly existence. For those great souls in whom supreme devotion to the name of Śiva arises, liberation is certain for them and their companions. O best of sages, devotion to the name of Śiva, which destroys all sins, is obtained by one who has performed austerities over many births. Whoever has unwavering, ordinary devotion to the name of Śambhu—only for that person is liberation easily attained, not for anyone else; this is my firm conviction. Even if one has committed many sins, by reciting the name of Śiva with reverence, one becomes completely freed from all sins—of this there is no doubt. Just as trees burned in a forest fire are reduced to ashes, so too are sins burned away by the name of Śiva. O Shaunaka, one who is always purified with ashes and recites the name of Śiva with reverence crosses over even the most terrible cycle of worldly existence. Even if a person has stolen the wealth of Brahmins or killed many Brahmins, he is not tainted by sins if he recites the name of Śiva with reverence. Having examined all the Vedas, the ancients have declared the recitation of the name of Śiva as the means to cross over worldly existence. Why speak at length, O best of sages? I will state in a single verse: the greatness of the name of Śiva is that it destroys all sins. The purifying power of Śambhu's name in destroying sins is such that no person can ever commit a sin so great that it cannot be removed by it. By the power of Śiva's name, King Indradyumna, though previously a great sinner, attained the highest good, O sage. Similarly, a certain twice-born woman, though greatly sinful, attained the highest good by the power of Śiva's name. Thus, O best of twice-born, the supreme glory of the name has been told to you. Now listen to the greatness of ash, the purifier of all that is impure. There are two kinds of ash, both supremely auspicious; I will now explain their forms—listen attentively. One is known as 'great ash,' the other as 'lesser.' The great ash is said to be of many supreme kinds. It is of three types: śrauta, smārta, and laukika. The lesser ash is also described in many ways. Śrauta and smārta ash are prescribed only for twice-born men; for all others, laukika ash is prescribed. The practice of dhāraṇa with mantra has been taught for the twice-born by eminent sages; for others, only the application without mantra is to be known. That which arises from cow dung burned to ash is called 'āgneya'; this too is the substance for the tripuṇḍra, O great sage. The ash produced from the agnihotra should be taken by those who know, or ash from other sacrifices, for the application of the tripuṇḍra. With mantras beginning with 'Agni', as found in the Jābāla Upaniṣad, one should sprinkle the ash seven times with water from the mouth. For the castes and stages of life, with mantra or without mantra, the application of the tripuṇḍra is prescribed by the Jābālas with reverence. The application of ash and the transverse tripuṇḍra, even if done by mistake, should not be abandoned by those seeking liberation, so declares the tradition. By Śiva, by Viṣṇu, and likewise by Umā Devī and Lakṣmī, and by other goddesses, the transverse tripuṇḍra is always worn. By brāhmaṇas, kṣatriyas, vaiśyas, and śūdras, whether refined or unrefined, the tripuṇḍra made of ash is to be applied by one's own hand. Thus, O Shaunaka, the greatness of the name and the ash has been revealed, showing the path to purification and liberation for all.