Shloka 36
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
अघोरेणाथ मनुना विपिनस्थविधिः स्मृतः । यतिस्तु प्रणवेनैव त्रिपुंड्रादीनि कारयेत्
aghoreṇātha manunā vipinasthavidhiḥ smṛtaḥ | yatistu praṇavenaiva tripuṃḍrādīni kārayet
അതിനുശേഷം വനവാസിക്കുള്ള വിധി അഘോരമന്ത്രം കൊണ്ടാണ് നടത്തപ്പെടുന്നതെന്ന് സ്മൃതിയുണ്ട്. എന്നാൽ യതി പ്രണവം ‘ഓം’ കൊണ്ടുമാത്രം ത്രിപുണ്ഡ്രാദി പവിത്ര ചിഹ്നങ്ങൾ ധരിക്കണം।
Suta Goswami
Tattva Level: pashu
Shiva Form: Aghoramūrti
Jyotirlinga: Viśvanātha
Sthala Purana: In the Viśveśvarasaṃhitā setting, Kāśī/Viśveśvara is upheld as the paradigmatic Śaiva kṣetra where Śiva’s ordinances (bhasma, tripuṇḍra, praṇava) are taught as direct means of purification and eligibility for grace.
Significance: Eligibility for Śiva’s anugraha through Śaiva marks (tripuṇḍra/bhasma) and praṇava-oriented discipline; purification and strengthening of Śiva-bhāva.
Mantra: अघोरेण… / प्रणवेन (ॐ)
FAQs
It distinguishes levels of discipline: household/forest modes may employ specific mantras like Aghora, while the renunciate’s practice is simplified to Praṇava-centered worship, emphasizing inner surrender to Shiva (Pati) over elaborate externals.
Tripuṇḍra (bhasma marks) is a Shaiva sign of devotion to Shiva and remembrance of impermanence; for the yati, the Praṇava alone becomes the primary mantra, aligning worship toward concentrated contemplation of Shiva as both Saguna (worshipped) and the transcendent reality indicated by Oṁ.
Apply Tripuṇḍra (and related sacred marks) with mantra-recitation: forest-dwellers with the Aghora mantra, and renunciates with Oṁ (Praṇava) alone—turning the act into a meditative remembrance of Shiva and dispassion.