O wise one, listen as the tradition speaks of the sacred ash, whose significance is extolled in many ways. The ash is said to be of three types: śrauta, smārta, and laukika. There are also lesser forms, described according to custom. Of these, the śrauta and smārta types are prescribed only for the twice-born—those belonging to the brāhmaṇa, kṣatriya, and vaiśya castes—while for all others, the laukika ash is recommended. The practice of dhāraṇa, or application, accompanied by mantra has been taught by eminent sages for the twice-born; for others, only the simple application, without mantra, is to be known. The ash that arises from burning cow dung is called 'āgneya', and this too is considered the proper substance for marking the tripuṇḍra, the three sacred lines. Those who are learned may take ash produced from the agnihotra ritual or from other sacrifices for the application of the tripuṇḍra. With mantras beginning with 'Agni', as found in the Jābāla Upaniṣad, the ash should be sprinkled seven times with water from the mouth. For all castes and stages of life, whether with mantra or without, the application of the tripuṇḍra is prescribed by the Jābālas with great reverence. Even if the application of ash and the transverse tripuṇḍra is done by mistake, it should never be abandoned by those seeking liberation; such is the declaration of tradition. Indeed, Śiva, Viṣṇu, Umā Devī, Lakṣmī, and other goddesses always wear the transverse tripuṇḍra. Brāhmaṇas, kṣatriyas, vaiśyas, and śūdras, whether refined or unrefined, are to apply the tripuṇḍra made of ash with their own hand. Those who apply the tripuṇḍra with faith are not bound by distinctions of caste or stage of life. Yet, those who apply it with faith are never released from saṃsāra, even after millions of births; nor do they attain the knowledge of Śiva, even after hundreds of millions of aeons. The scriptures declare that such people are associated with great sins, and whatever they do leads to contrary results. For beings afflicted by great sins and haters of Śarva, a strong aversion arises toward the application of the tripuṇḍra, O sage. But 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 Śiva. 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 may recite it. Whether noble or base, burdened with every sin, tainted by the sins of dawn, ignorant, or fallen—wherever the command of Bhūti is observed, there, through all sacred fords and sacrifices, the divine presence is ever established. A living being marked with the three lines is to be honored by all gods and demons; even if sinful, he is pure in soul—how much more so if endowed with faith. Wherever a knower of Śiva, observing the command of Bhūti, happens to go by chance, there all sacred fords are gathered. What more needs to be said? The wise should always bear the sacred ash; worship of the liṅga and recitation of the six-syllabled mantra must always be performed. Not even Brahmā, Viṣṇu, Rudra, sages, or gods are able to fully describe the greatness of wearing ash. Thus, even one who has abandoned the duties of caste and stage of life, or whose caste rites are lost, is freed from sin by merely wearing the tripuṇḍra once. Those who neglect the wearer of ash and perform rituals find no liberation from saṃsāra, even after millions of births. Whatever has been learned from the teacher, whatever has been performed, is all in vain for the brāhmaṇa who has not marked his head with the tripuṇḍra of ash. Those men who, seeing a wearer of ash, commit violence against him—the wise know their birth is lower than that of a caṇḍāla. A brāhmaṇa or kṣatriya, devoted, should apply ash consecrated with the mantra 'mānastokena' to the prescribed limbs. A vaiśya should use the Triyambaka mantra, and a śūdra the Pañcākṣara; for others, widows, and women, the rule is as for the śūdra. For a householder, the application is prescribed with mantras beginning with the five Brahmas; for a brahmacārin, with the Triyambaka mantra. For one dwelling in the forest, the rule is with the Aghora mantra; but a renunciant should make the tripuṇḍra and other marks with the Praṇava alone. One who always transcends caste and stage of life, by the supreme contemplation 'I am Śiva,' and the Śiva yogī as well, should regularly apply it with the Īśāna mantra. The supreme wearing of ash is never to be abandoned by any caste; for others too, as long as life lasts, this is the command of Śiva. As many particles of ash as remain on one's own body after bathing in ash, so many liṅgas of Śiva does the wearer bear. Brāhmaṇas, kṣatriyas, vaiśyas, śūdras, mixed castes, women, widows, children, and even heretics—whether a celibate student, householder, forest-dweller, renunciant, one observing vows, or women as well—those who bear the marks of ash and tripuṇḍra are liberated, without doubt. Just as fire burns equally, whether fueled by knowledge or ignorance, so too does ash, worn with knowledge or ignorance, purify a person completely. Thus is the greatness of the sacred ash and the tripuṇḍra, O sage, as declared by tradition.