Shloka 12
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
ब्राह्मणैः क्षत्रियैर्वैश्यैः शूद्रै रपि च संस्करैः । अपभ्रंशैर्धृतं भस्मत्रिपुंड्रोद्धूलनात्मना
brāhmaṇaiḥ kṣatriyairvaiśyaiḥ śūdrai rapi ca saṃskaraiḥ | apabhraṃśairdhṛtaṃ bhasmatripuṃḍroddhūlanātmanā
វិន័យនេះ ត្រូវបានរក្សាទុកដោយព្រាហ្មណ៍ ក្សត្រីយៈ វៃស្យៈ និងសូទ្រៈដូចគ្នា ហើយក៏ដោយអ្នកមានស្ថានភាពសង្គមចម្រុះផងដែរ; សូម្បីតែអ្នកដែលគេហៅថា “អបភ្រំស” (ក្រៅបែបបទល្អិតល្អន់) ក៏អនុវត្ត។ វាត្រូវបានគាំទ្រជាការអនុវត្តក្នុងរាងកាយ ដោយលាបផេះបរិសុទ្ធ និងពាក់ត្រីពុណ្ឌ្រៈ (បីខ្សែផេះផ្តេក)។
Not specified in the provided excerpt (context needed for precise attribution within the chapter’s narrative frame).
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: Not a site-specific episode; the verse universalizes bhasma-tripuṇḍra as a pan-social Śaiva observance extending beyond varṇa boundaries, emphasizing accessibility of Śiva’s path.
Significance: Frames Śaiva identity (bhasma/tripuṇḍra) as open to all social groups; pilgrimage here is ‘embodied pilgrimage’—carrying the tīrtha-sign on one’s body daily.
FAQs
Bhasma (sacred ash) and the tripuṇḍra function as embodied signs of Śaiva devotion: ash evokes impermanence and renunciation, while the tripuṇḍra marks the devotee’s belonging to Śiva and commitment to a Śaiva mode of life and worship.
By explicitly listing the four varṇas and adding mixed and marginal categories, the verse emphasizes that the devotional observance—here, ash-smearing and tripuṇḍra—can be upheld broadly, suggesting a Purāṇic ideal of devotional accessibility that can transcend strict social boundaries.