O best of sages, listen with devotion as the sacred traditions regarding the tripuṇḍra and the greatness of Rudrākṣa are revealed. In the worship of Shiva, the syllable “ma,” the sacrificial fire, the supreme self, the night and darkness, the power of knowledge, the Sāmaveda, and the third libation are all considered aspects of the third line of the tripuṇḍra, and Shiva himself is their presiding deity. Those devoted to Shiva’s initiation should understand this truth. With unwavering devotion, one should always bow to the presiding deities of the sacred places on the body before applying the tripuṇḍra. When done with purity, this act leads both to worldly enjoyment and ultimate liberation. Now, hear of these presiding deities and the places on the body associated with them, as taught to those who seek to honor Shiva. There are thirty-two places on the body where the tripuṇḍra may be applied, though some traditions speak of sixteen, eight, or even just five such places—no more, no less. These thirty-two places include 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. Along with these bodily locations are associated the elements—fire, water, earth, wind—the directions and their guardians, and the eight Vasus. The Vasus themselves are: earth, the pole star, the moon, water, wind, fire, dawn, and light. By simply uttering their names, the wise may apply the tripuṇḍra, or, with focused concentration, mark sixteen particular places: head, forehead, throat, both shoulders, arms, elbows, wrists, heart, navel, and sides. On the back, too, the deities are established and worshipped: Shiva, Śakti, Rudra, Īśa, Nārada, and the nine goddesses beginning with Vāmā—these together are the sixteen deities. The two Aśvins, Nāsatya and Dasra, are also acknowledged. Alternatively, the sixteen places may be: head, hair, ears, face, both arms, heart, both sides of the navel, both thighs, both knees, both feet, and the back. The deities honored at these places include Shiva, Candra, Rudra, Vighneśa, Viṣṇu, Śrī on the heart, Śambhu on the navel, Prajāpati, Nāga, Nāga maidens, and on the feet, the daughters of the sages. The feet also represent the oceans and sacred fords, and the back signifies vastness—thus, the sixteen places are declared. There is also a tradition of marking eight places: the secret place, forehead, both ears, the supreme, both shoulders, heart, and navel. To these are associated Brahmā, the seven sages, and other deities, as prescribed by those who know the sacred ashes. Or, for some, five places suffice: head, arms, heart, and navel—these are the five places for applying the ashes and tripuṇḍra. One should perform these sacred markings as best as possible, considering place, time, and circumstances. If unable to smear the ashes everywhere, one should at least make the tripuṇḍra and other marks. Always remembering Shiva—the three-eyed Lord, the foundation of the three guṇas and the origin of the three Vedas—one should say, “Salutations to Shiva,” and apply the tripuṇḍra on the forehead. Saying “namaḥ” with the two syllables “īśā” on both sides, the tripuṇḍra is applied; similarly, saying “namaḥ” with the two seed syllables, it is marked on both forearms. The sacred marks are made below with syllables for the ancestors, above with those for Umā and Īśa, and likewise on the back and rear of the head, as prescribed. Now, O wise Śainaka, hear briefly of the greatness of the Rudrākṣa, the most beloved of Shiva and supremely purifying. It is said that Rudrākṣa removes all sins—by sight, by touch, or by recitation of its glories. This greatness was first declared by Shiva himself to the goddess, for the benefit of all the worlds. Shiva spoke: “O goddess, listen to the greatness of Rudrākṣa as I reveal it for your pleasure and for the welfare of devotees. Long ago, for thousands of divine years, my mind, restrained and trembling, was engaged in deep austerity. Then, by my own will, for the benefit of the worlds, I playfully opened my eyes. From both beautiful eyes, drops of water fell; these drops became known as the Rudrākṣa tree. Attaining the state of a tree to bless devotees, Rudrākṣa was given to the devotees of Vishnu and to all four castes. Rudrākṣas, dear to Shiva, were produced from the earth, from water, from the land of Gauḍa, and in Mathurā, Ayodhyā, Laṅkā, Malaya, the Sahya mountains, Kāśī, and ten other sacred places, as well as in other regions. These Rudrākṣas are known to destroy great heaps of sin and are praised in the scriptures. By divine command, Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras—those born on earth—should wear Rudrākṣas of their own kind, which are auspicious. The colors are to be known in order: white for Brāhmaṇas, red for Kṣatriyas, yellow for Vaiśyas, and black for Śūdras. Wise men say that people should wear Rudrākṣas of their own color, according to their caste. Those who desire enjoyment or liberation should wear Rudrākṣas for the fruit they bestow, especially devotees of Shiva, always for the pleasure of Shiva and Pārvatī. The best Rudrākṣa is the size of an amla fruit; the medium is the size of a jujube fruit. For those who are undevoted and seek harm, even a single bead of the smallest size is the lowest procedure. Yet, even if it is only the size of a jujube fruit, O Great Goddess, it still grants fruit in this world, increasing happiness and good fortune.” Thus, the sacred traditions of the tripuṇḍra and the Rudrākṣa are revealed for the benefit of all who seek Shiva’s grace.