Having thus spoken, the sage continued, “I have briefly described to you the greatness of the tripuṇḍra—the three sacred lines—whose secret concerns all beings. You must keep this knowledge concealed, for it is most profound. O best of sages, know that the tripuṇḍra is to be applied as three lines at certain prescribed places—such as the forehead and others—as taught by the wise. On the forehead, the lines should begin from the space between the eyebrows and extend out to the ends of the brows; this is the measure to be maintained. To draw the tripuṇḍra, one uses the middle and ring fingers, moving in a reverse direction, and draws the line with the thumb. This is the proper way to make the tripuṇḍra. Taking sacred ash carefully with these three fingers, one should apply the lines with devotion. Doing so bestows both the highest enjoyment in this world and liberation beyond it. For each of the three lines, there are nine presiding deities. Listen as I explain them for all the limbs. For the first line, the deities are: the syllable ‘a’, the household fire, the earth, dharma, the quality of rajas, the Rigveda, the power of action, the morning libation, and Mahadeva himself. These are to be remembered by those devoted to Shiva’s initiation. For the second line, the deities are: the syllable ‘u’, the southern fire, the element of space, the Yajurveda, the midday libation, the power of will, and Maheśvara as the presiding deity. For the third line, the deities are: the syllable ‘ma’, the sacrificial fire, the supreme self, night and darkness, the power of knowledge, the Sāmaveda, the third libation, and Shiva himself as the lord of the line. Thus, one who is pure and bows with true devotion to these presiding deities at each place, and applies the tripuṇḍra, attains both enjoyment and final liberation. Having spoken thus, O lord of sages, hear now about the presiding deities of the places where the tripuṇḍra is applied, and the sacred places upon all the limbs. There are thirty-two places, or alternatively, sixteen, eight, or even five places—let there be no others. The thirty-two supreme places are: the crown of the head, forehead, both ears, both eyes, nostrils, mouth, throat, both hands, elbows, wrists, heart, both sides, navel, both testicles, thighs, ankles, knees, both shanks, and both feet. Along with these are associated the elements of fire, water, earth, wind, the directions, the guardians of the directions, and the eight Vasus. The eight Vasus are: earth, the pole star, the moon, water, wind, fire, dawn, and light. Simply by uttering their names, the wise should apply the tripuṇḍra. Alternatively, with focused mind, one may apply it at sixteen places. These sixteen places are: the head, forehead, throat, both shoulders, arms, elbows, wrists, heart, navel, sides, and on the back. At these places, the deities to be worshipped are: Śiva, Śakti, Rudra, Īśa, Nārada, and the nine goddesses beginning with Vāmā. The two Aśvins, Nāsatya and Dasra, are also mentioned. Or, one may apply the tripuṇḍra on the head, hair, ears, face, both arms, heart, both sides of the navel, both thighs, both knees, both feet, and on the back. Here, the deities are: Śiva, Candra, Rudra, Vighneśa or Viṣṇu, Śrī on the heart, Śambhu on the navel, Prajāpati, Nāga, Nāga maidens, and on both feet, the daughters of the sages. The feet are associated with the oceans and sacred fords, and the back with vastness. Thus, the sixteen places are declared. For eight places, these are: the secret place, forehead, both ears, the supreme, both shoulders, heart, and navel. The presiding deities here are Brahmā, the seven sages, and other deities, as prescribed by those who know the sacred ash. Or, for five places, the head, arms, heart, and navel are declared by the knowers of the sacred ash as the sites for application. One should perform the application as is possible, depending on place, time, and other circumstances. If one is unable to smear or mark all the places, one should at least make the tripuṇḍra and other marks. While remembering Shiva, the three-eyed Lord—the foundation of the three guṇas, the origin of the three Vedas—and saying ‘Salutations to Shiva,’ one should apply the tripuṇḍra on the forehead. Saying ‘namaḥ’ with the two syllables ‘īśā’ on both sides, one should apply the tripuṇḍra; likewise, saying ‘namaḥ’ with the two seed syllables, one should apply it on both forearms. Below, it should be made with the two syllables for the ancestors, above with those for Umā and Īśa, and similarly on the back and rear of the head, as prescribed. O wise Śaunaka, now listen as I briefly recount to you the greatness of the Rudrākṣa, which is supremely beloved of Shiva and most purifying. By sight, touch, or even recitation, Rudrākṣa is said to remove all sins. O sage, the greatness of Rudrākṣa was first revealed by the supreme soul Shiva to the goddess, for the benefit of all worlds. Shiva said: ‘Listen, O goddess, to the greatness of Rudrākṣa as I tell it for your pleasure and the welfare of devotees. O Maheshāni, long ago, for thousands of divine years, my mind, restrained and trembling, was engaged in deep austerity. Then, by his own will, the supreme lord, acting for the benefit of the worlds, playfully opened my eyes, O Parameśāni.’ Thus, the sacred traditions of the tripuṇḍra and Rudrākṣa were revealed for the welfare and upliftment of all beings.