Shloka 65
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
अन्ये मंत्राश्च देवानां सर्वसौख्यकरा मुने । ते सर्वे तस्य वश्याः स्युर्यो बिभर्ति त्रिपुंड्रकम्
anye maṃtrāśca devānāṃ sarvasaukhyakarā mune | te sarve tasya vaśyāḥ syuryo bibharti tripuṃḍrakam
O Weiser, auch die anderen Mantras der Götter, die jede Art weltlichen Glücks verleihen, werden völlig gefügig dem, der die Tripuṇḍra (die drei heiligen Aschelinien) Śivas trägt.
Suta Goswami
Tattva Level: pashu
Shiva Form: Mahādeva
Jyotirlinga: Oṃkāreśvara
Sthala Purana: Oṃkāreśvara is associated with the supremacy of Śiva as the inner controller; the verse’s claim that other deva-mantras become ‘vaśya’ to the tripuṇḍra-bearer reflects Śiva’s overlordship (pati) and the harmonization of other devatās under Śiva-tattva.
Significance: Reinforces Śiva as mantra-śekhara (crown of mantras) and grants confidence that Śiva-bhakti integrates and subordinates other ritual pursuits.
Role: nurturing
FAQs
It teaches that bearing Śiva’s Tripuṇḍra is not merely external symbolism but an act of Shaiva alignment; through devotion to Pati (Śiva), other deity-mantras and their fruits become secondary and supportive to the devotee.
Tripuṇḍra is a visible Shaiva vrata (observance) that complements Saguna worship of Śiva—especially Liṅga-pūjā—by marking the body as dedicated to Śiva and reinforcing single-pointed devotion during ritual.
Apply sacred ash (vibhūti/bhasma) as Tripuṇḍra with reverence—ideally alongside Śiva-mantra japa (such as the Pañcākṣarī) and Liṅga worship—keeping the mind established in Śiva.