O sage, listen to the wondrous power and sacredness of the tripuṇḍra, the three lines of holy ash worn upon the forehead. Wherever there are holy places in this world, wherever rivers like the Gaṅgā flow, the one who bears the tripuṇḍra is regarded as having bathed in all these sanctified waters. Seven crore great mantras, headed by the revered pañcākṣara, and countless other mantras that lead to liberation in the Śaiva tradition, as well as the mantras of other gods that bestow happiness—all these come under the command of the one adorned with tripuṇḍra. Such a devotee, by applying the tripuṇḍra, rescues a thousand ancestors and a thousand descendants yet to be born, along with his own kin. In this life, he enjoys all pleasures, is blessed with longevity, and remains free from disease. At the end of his days, death comes gently to him. Endowed with eight qualities of prosperity and having attained a divine body, he ascends a celestial chariot, served by the gods themselves. Among the Vidyādharas, the mighty Gandharvas, and the guardians of the worlds led by Indra, he moves freely, enjoying abundant pleasures in their realms. He attains the abode of Brahmā, delighting in the company of a hundred maidens, and enjoys pleasures for the entire span of Brahmā’s life. In Viṣṇu’s world, he experiences joy for a hundred Brahmā-ages. Eventually, he reaches Śiva’s world, where all his wishes are fulfilled without exhaustion, and he attains union with Śiva—this is certain, with no doubt. When the essence of all the Upaniṣads is thoroughly examined, it is concluded that tripuṇḍra alone is the supreme good. If a brāhmaṇa or anyone else reviles the sacred ash, they fall into a terrible hell for as long as Brahmā with four faces exists. In śrāddha, sacrifice, recitation, homa, offerings to the gods, and worship, a person who bears tripuṇḍra with a pure heart conquers death. Bathing in water removes dirt, but bathing in ash always purifies; bathing in mantra removes sin, and bathing in knowledge leads to the supreme state. Whatever merit is gained at all sacred waters, that same reward is obtained by one who bathes with ashes. Bathing with ashes is the highest pilgrimage; bathing daily in the Gaṅgā is equally supreme. Shiva himself is manifest as ash, and ash purifies the three worlds. No meditation, contemplation, charity, or recitation performed by a Brahmin is equal if done without the tripuṇḍra. For forest-dwellers, maidens, and those without initiation, water may be used before midday, but after that, water is to be avoided. Thus, whoever applies the tripuṇḍra daily with a disciplined mind and devotion to Shiva is known as one who attains both enjoyment and liberation. Even if someone wears a single rudrākṣa, which bestows much merit, their life is fruitless without the tripuṇḍra. Thus, the greatness of tripuṇḍra has been briefly described; this secret, concerning all beings, must be kept concealed. O best of sages, three lines are to be made at prescribed places—such as the forehead and others—as taught by the wise. The tripuṇḍra on the forehead should begin from the space between the eyebrows and extend to the ends of the brows. With the middle and ring fingers, drawing in a reverse direction with the thumb, the tripuṇḍra is formed. Ash is taken carefully with the three middle fingers and applied with devotion, bestowing the highest enjoyment and liberation. For each of the three lines, there are nine deities. Listen attentively to their names for all the limbs. The first line is associated with the syllable 'a', the household fire, the earth, dharma, the quality of rajas, the Rigveda, the power of action, the morning libation, and Mahadeva. The second line corresponds to the syllable 'u', the southern fire, the element of space, the Yajurveda, the midday libation, the power of will, and Maheśvara. The third line is linked to the syllable 'ma', the sacrificial fire, the supreme self, night and darkness, the power of knowledge, the Sāmaveda, the third libation, and Shiva himself. With true devotion, one should always bow to the presiding deities of these places and apply the tripuṇḍra, thereby attaining both enjoyment and liberation. Hear now, O lord of sages, about the places associated with the presiding deities on all the limbs. There are thirty-two places, or alternatively sixteen, eight, or even five—let there be no others. These places are: the crown of the head, the forehead, both ears, both eyes, the nostrils, mouth, throat, both hands, elbows, wrists, heart, both sides, navel, both testicles, thighs, ankles, knees, both shanks, and both feet. These thirty-two places are supreme, along with the elements of fire, water, earth, wind, directions, and the guardians of the directions, together with the Vasus. The eight Vasus are: earth, pole star, moon, water, wind, fire, dawn, and light. By merely uttering their names, the wise should apply the tripuṇḍra; or, with concentration, one may apply it at sixteen places. Thus, O sage, is the greatness and detailed practice of the tripuṇḍra, the sacred mark of Shiva, revealed for those devoted to the supreme path.