O sage, listen to the wondrous power of Shiva’s name. Even the gravest heaps of sins, such as the killing of a Brahmin, are said to be entirely destroyed when a person swiftly recites Shiva’s name. Those who board the boat that is Shiva’s name cross the vast, turbulent ocean of worldly existence, for the very roots of their sins are destroyed without a doubt. The sins that bind beings to the endless cycle of birth and death are certainly cut down by the mighty axe that is Shiva’s name. For those scorched by the wildfire of sin, the nectar of Shiva’s name must be drunk; only through this nectar can peace be found for those burned by the flames of wrongdoing. Whoever is drenched by the cooling stream of nectar that is the name “Shiva” never grieves, even when surrounded by the blazing fires of worldly suffering. When supreme devotion to the name of Shiva arises in a great soul, liberation is assured for that person—and even for their companions. Such devotion, which destroys all sins, is obtained only after many births of austerity, O best of sages. It is my firm conviction that liberation is easily attained only by those who hold unwavering, simple devotion to the name of Shambhu; for others, it is not so. Even if a person has committed countless sins, by reciting Shiva’s name with reverence, he becomes completely freed from all wrongdoings—there is no doubt about this. Just as trees are reduced to ashes in a raging forest fire, so too are all sins burned away by the power of Shiva’s name. O Śaunaka, one who is ever purified with sacred ash and recites Shiva’s name with devotion can cross even the most dreadful cycles of worldly existence. Even if someone has stolen from Brahmins or slain many Brahmins, if he recites Shiva’s name with reverence, he is untouched by those sins. Having examined all the Vedas, the ancients have declared that the recitation of Shiva’s name is the supreme means to cross the ocean of worldly existence. Why speak at length, O best of sages? In a single verse, I declare: the greatness of Shiva’s name is that it destroys all sins. The purifying power of Shambhu’s name is such that no one can ever commit a sin so great that it cannot be removed by its recitation. By the power of Shiva’s name, even King Indradyumna, though once a great sinner, attained the highest good. Likewise, a certain twice-born woman, though greatly sinful, also attained the highest good by the power of Shiva’s name. Thus, O best of the twice-born, I have narrated to you the supreme glory of Shiva’s name. Now, listen to the greatness of sacred ash, the purifier of all that is impure. There are two kinds of ash, both supremely auspicious. Let me explain their forms. One is known as “great ash,” the other as “lesser ash.” The great ash is of many supreme types, and itself is said to be of three kinds: śrauta, smārta, and laukika. The lesser ash, too, is described in many ways. Śrauta and smārta ash are prescribed only for twice-born men, while laukika ash is meant for all others. The practice of dhāraṇa with mantra has been taught by eminent sages for the twice-born; for others, only the application without mantra is to be known. The ash that arises from burning cow dung is called “āgneya,” and it too serves as the substance for the tripuṇḍra, the sacred three horizontal lines. Those who know should use ash from the agnihotra or 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 all castes and stages of life, whether with or without mantra, the application of the tripuṇḍra is prescribed by the Jābālas with great reverence. Even if done by mistake, the application of ash and the transverse tripuṇḍra should never be abandoned by those who seek liberation, so declares the tradition. The tripuṇḍra is always worn by Shiva, by Vishnu, by Umā Devī and Lakṣmī, and by other goddesses as well. All—brāhmaṇas, kṣatriyas, vaiśyas, and śūdras, whether refined or unrefined—should apply the tripuṇḍra made of ash by their own hand. Those who apply the tripuṇḍra with faith are not bound by caste or stage of life. However, those who apply the tripuṇḍra with faith are never released from saṃsāra, even after millions of births. They do not attain knowledge of Shiva, even after hundreds of millions of aeons. They are said by the scriptures to be associated with great sins, and whatever they do leads to contrary results. For those beings afflicted by great sins and haters of Śarva, a strong aversion arises toward the application of the tripuṇḍra, O sage. Yet, he who, having performed the Śiva fire rite, applies the tripuṇḍra with ash, is freed from all sins, even if his life is short. He who applies the tripuṇḍra with white ash at the three junctions of the day is freed from all sins and rejoices together with Shiva. He who applies the tripuṇḍra with white ash on the forehead attains the worlds beginning with Brahmā, and upon death, is liberated. Without bathing with ash, one should not recite the six-syllable mantra; but having properly applied the tripuṇḍra with ash, one should recite it. Thus, the greatness of Shiva’s name and the sacred ash has been revealed, O sage.