In ancient times, it was taught that the sacred ash known as bhasma is produced from burning the wood of trees such as shami, asvattha, palasha, audumbara, vata, bilva, and others of similar kind in the holy fire dedicated to Shiva. Once purified, these ashes are revered as bhasma, born from Shiva’s own fire. Alternatively, one may burn darbha grass or other suitable woods in the fire while reciting the Shiva mantra, carefully purifying the fresh ashes with a clean cloth and placing them in a new vessel. Such ash, collected for the sake of brilliance, is considered worthy of worship, for this is the very meaning of bhasma—Shiva himself once enacted this sacred practice. Just as a king in his domain gathers what is most useful to him, and as people, after burning grains and other substances, partake of the finest part, so too does the digestive fire within us consume many foods and nourish the body with their essence. In the same way, Shiva, the Supreme Lord and creator of the universe, burns up the essence of the manifest world under his own control and takes up that essence. Having burned the universe, Shiva placed its ash upon himself; under the pretext of smearing, he has absorbed the essence of the world. He established his own jewel—the essence—within his body: his hair infused with the essence of space, his face with the essence of wind, withdrawn from worldly matters; his heart with the essence of fire, his skin with the essence of earth, his knees with the essence of water, and thus all his limbs likewise. The essence of Brahma, Vishnu, and Rudra is embodied in the tripundra, the three lines of sacred ash; Maheshvara, the Great Lord, wears this mark upon his forehead. He considers all of this as his own expansion; thus, the entire essence of the universe is subdued by him through this act. Therefore, Shiva is called the subduer of all, just as the lion is the king among beasts. Since no animal fails to fear the lion, Shiva is likened to him. The syllable ‘sha’ signifies happiness and bliss, while ‘ma’ denotes the person, the purusha. ‘Va’ is said to represent Shakti, immortality, and union. Thus, one should worship Shiva by making one’s own self Shiva in this way. Before smearing the ash, one should wear the tripundra in the highest manner—at the time of worship, with water for purification or even without water. Whether by day or night, whether woman or man, for the purpose of worship, one should wear the tripundra of bhasma with water. Whoever, having worn the tripundra of bhasma with water, performs worship, certainly attains the complete fruit of Shiva worship. Having adorned oneself with bhasma while reciting the Shiva mantra, one becomes truly an ascetic, a follower of Shiva, devoted solely to him. Such a devotee need not observe impurity or birth pollution; he should wear a mark of sacred ash on his forehead, applied with earth. Whether applied by his own hand or by the hand of his guru, this mark is the sign of a Shiva devotee; it is said to restrain the qualities, and this is the meaning of the word ‘guru’. The guru removes and dispels qualities such as passion and others; transcending all qualities, Supreme Shiva is assumed in the form of the guru. Having dispelled the three qualities, the guru first awakens Shiva within the disciple; therefore, for those who trust him, he is called ‘guru’. Thus, the wise recognize the guru’s body as the guru’s linga, and service to the guru is worship of the guru’s linga. The disciple listens and serves, with body, mind, and speech, whatever the guru has previously spoken, whether possible or impossible. The pure-minded disciple accomplishes it, even with his life-breath and wealth; therefore, he is called fit for initiation. Having given all things, beginning with his body, to the guru, the good disciple, after offering the first portion, may eat with the guru’s permission. The disciple is called a son, always due to the connection of discipleship; the tongue, linga, mantra, semen, ear, and womb are consecrated. Born as a son, the mantra-born disciple should worship the guru as father, for the father immerses the son in worldly existence. The guru, as awakener, leads him across worldly existence; knowing the difference between the two, one should worship the guru as father. One should serve the guru’s limbs with wealth and possessions acquired by oneself, from feet to hair, whatever limbs and parts belong to the guru. With wealth, sandals, and other objects, by touching the feet and so forth, with bathing, anointing, offerings, and food, one should worship. Worship of the guru is indeed worship of Shiva, the Supreme Self; whatever remains of the guru becomes purifying for oneself. The guru’s remainder—Shiva’s leavings, water, food, and so forth—should be accepted and eaten by disciples and Shiva devotees. Without the guru’s permission, all is like that of a thief; but whatever the guru especially knows, one should carefully receive from him. The one who knows distinctions removes ignorance and accomplishes the goal; at the beginning, obstacles should be removed for the completion of the act. When the act is performed completely and without obstacles, it yields fruit; therefore, the wise should worship the Lord of obstacles at the start of every act. For the removal of all afflictions, the wise should worship all the gods—for fevers, tumors, diseases, and all afflictions considered to be of the self. For troubles arising from spirits, jackals, and the like, as well as from ants and similar creatures, and also from the sudden fall of lizards and other animals. In the house, if there is a tortoise, a snake, a woman of ill repute, or a wicked person seen, or in matters concerning trees, women, cows, and the like, especially at the time of birth. When impending sorrow appears, these are considered to be of material origin: impurity, the fall of Saturn, and great epidemics as well. Thus, through the sacred ash, devotion to Shiva, reverence for the guru, and proper worship, one can overcome obstacles and afflictions, attaining purity and the fruits of worship.