Shloka 21
भस्म-प्रकार-त्रिपुण्ड्र-धारण-विधिः
Types of Bhasma and the Method of Wearing Tripuṇḍra
सितेन भस्मना कुर्याल्लाटे तु त्रिपुण्ड्रकम् । यो सावनादिभूतान्हि लोकानाप्तो मृतो भवेत्
sitena bhasmanā kuryāllāṭe tu tripuṇḍrakam | yo sāvanādibhūtānhi lokānāpto mṛto bhavet
Hendaklah disapukan Tripuṇḍra pada dahi dengan bhasma putih yang suci. Sesiapa yang tidak mencapai alam-alam bermula dengan Sāvana dan seterusnya, hidupnya seakan-akan mati.
Suta Goswami (narrating Shiva’s worship-rules to the sages of Naimiṣāraṇya within the Vidyeśvara/Viśveśvara context)
Tattva Level: pasha
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: In the Viśveśvarasaṃhitā’s Kāśī-centered frame, Śiva as Viśveśvara/Viśvanātha is the ever-present Lord whose marks (bhasma, tripuṇḍra) signify belonging to Him; the verse treats the tripuṇḍra as a gateway-sign of access to auspicious Śaiva states (lokas) rather than a local miracle narrative.
Significance: Bearing Śiva’s bhasma-mark is presented as a sign of Śaiva affiliation and eligibility for auspicious post-mortem states; in Kāśī theology this aligns with proximity to Viśvanātha and the ideal of dying with Śiva’s remembrance/identity.
FAQs
The verse elevates Tripuṇḍra-dhāraṇa with pure bhasma as an outward seal of inner Śaiva orientation—turning the devotee toward Śiva’s grace and auspicious destiny; without such Śiva-marks and their intent, one remains spiritually “dead,” i.e., deprived of higher attainments.
Tripuṇḍra made of bhasma is a key Śaiva identifier used while approaching the Liṅga—signifying reverence for Saguna Śiva in worship and remembrance, and aligning the body-mind as a fit vessel for Liṅga-pūjā and Śiva-bhakti.
Apply white bhasma as Tripuṇḍra on the forehead (and traditionally other points) with devotion—ideally while remembering Śiva and reciting a Śaiva mantra such as the Pañcākṣarī ("Om Namaḥ Śivāya").