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Methods of wearing tripundra on the forehead

confused16

New member
Hello, in tamilnadu, the practice I have assumed prevalent, and also followed in my family is wearing vibhuti as the tripundra tilak with three fingers (index, middle, ring). When I came to maharashtra, I have seen people wearing it with two fingers, pressing against the forehead to create three lines, two two gaps in the middle. I am curious if anyone has seen this practice back home/follow it, as I was wondering whether that would be considered acceptible in our households back in the day.
 
Personally I do not believe in adoring body in any way.
Some of my research leads me to this post.
The practice is discussed in Hindu texts such as Bhasmajabala Upanishad, Brihajjabala Upanishad and Kalagni Rudra Upanishad. The allegorical significance of the "three ash lines", states Deussen, is that the tradition sees them as streaks of three Vedic fires, three audible syllables of AUM, three Guṇas, three worlds, three Atmans, trayi Vedas, and three aspects of Shiva.

Where to Apply Vibhuti?
Traditionally, vibhuti is taken between your thumb and your ring finger – you don’t have to pick up a lot of it, just a little bit – and applied between the eyebrows, known as the agna chakra, at the pit of the throat known as the vishuddhi chakra, and in the center of the chest where the ribcage meets, known as the anahata chakra. It used to be common knowledge in India that you must apply it at these points. The reason why these particular points have been specified is because sacred ash makes them more sensitive.

This is a very deep science, but today, without understanding the science behind it, we simply apply it like a stripe on the forehead,

Vibhuti is usually applied at the anahata so that you receive life as love. It is applied at the vishuddhi so that you receive life as power; power does not mean just physical or mental power, there are so many ways in which a human being can be powerful. The idea is to make the life energies very strong and powerful so that your very presence has an influence on life around you – you don’t have to speak or act – if you simply sit, you influence the situation around you. This kind of power can be developed within a human being. Vibhuti is applied at the agna so that you receive life as knowledge.

This is a very deep science, but today, without understanding the science behind it, we simply apply it like a stripe on the forehead. The one who has stripes one way does not agree with the one who has the stripes another way – this is stupidity. Vibhuti is not something that Shiva gave, or this or that god gave. This is not a question of belief. In Indian culture, it has been looked at deeply as a tool for a person’s growth. Properly prepared sacred ash has a different vibrancy. There is a need to revive and make use of the science behind this.

 
My perspective highlights a crucial point about the modern search for identity, especially in a digitally connected world. My observation about people forming strong opinions without deep understanding resonates with the phenomenon of "performative opinion" — where individuals feel compelled to comment or take a stance, often for social validation rather than informed conviction.


From a philosophical lens, this aligns with concerns about epistemic responsibility. In Indian epistemology, traditions like Nyaya emphasize careful reasoning and valid testimony (śabda pramāṇa) as sources of knowledge. The modern tendency to form hasty judgments on complex issues stands in stark contrast to this.


I also believe that there is a shift in collective identity, moving from organic cultural narratives to more polarized, reactionary attachments. This ties into Benedict Anderson’s idea of "imagined communities," where shared narratives—often shaped by media—foster a sense of belonging even without direct social bonds.


I went to visit various temples in North India. Every sunnadhi had a priest tying different color thread (OfCourse for money). Then I was talking with some young people who had these colorful threads on their wrist, they said it shows that they are Hindus.

Why do I need to show that?
 
The importance and significance of Tripundra is described in detail in Kalagnirudra Upanishad which is part of Krishna Yajurveda.

yAsya prathamA rekhA sA gArhapatyashchAkAro
rajobhUrlokaH svAtmA kriyAshaktirR^igvedaH
prAtaHsavanaM maheshvaro devateti yAsya dvitIyA rekhA
sA dakShiNAgnirukAraH satvamantarikShamantarAtmA-
chechChAshaktiryajurvedo mAdhya.ndinaM savanaM
sadAshivo devateti yAsya tR^itIyA rekhA sAhavanIyo makArastamo
dyaurlokaH paramAtmA j~nAnashaktiH sAmavedastR^itIyasavanaM
mahAdevo devateti evaM tripuNDravidhiM bhasmanA karoti

  1. (He replied). The three lines should occupy the whole forehead, from the eyes to the scalp of the head including also the portion between the eyebrows.
  2. It’s first line represents the Garhapatya fire, akara (in Om mantra) Rajas, Bhuloka (earth), Atman, Kriyasakti, RigVeda, the morning yaga, and the Deity Mahesvara.
  3. The second line represents Dakshinagni, Ukara, Satva, Antariksha (the middle space), inner self, Ichchasakti, Yajur Veda, mid-day yaga, and the Deity Sadasiva.
  4. The third line represents Ahavaniya fire, Makara, Tamas, Dyuloka (heaven) the Supreme Self, Jnanasakti, Samaveda, the third yaga, and the Deity Mahadeva.
Swami Sivananda interprets Tripundra in his book Lord Siva and His Worship.

He wears three white-lined Bhasma or Vibhuti on His forehead. What is the significance of this? He teaches silently that people should destroy the three impurities, viz., Anava (egoism), Karma (action with expectation of fruits), and Maya (illusion), and the three desires or Eshanas, viz., desire for landed property, desire for woman, desire for gold, and the three Vasanas, viz., Lokavasana, Dehavasana and Sastravasana, and then attain Him with a pure heart.
 
The importance and significance of Tripundra is described in detail in Kalagnirudra Upanishad which is part of Krishna Yajurveda.


Swami Sivananda interprets Tripundra in his book Lord Siva and His Worship.


Thank you for this explanation straight from the vedas 🙏.

Every sunnadhi had a priest tying different color thread ... Why do I need to show that
There is definitely an aspect of identity - the thought of announcing our faith out load - also involved for the younger ones among us who have spent a large portion of our lives 'distant from the hindu philosophy', compared to the previous generations. But yes, the way it is manifested definitely reflect our moving towards consumerism as a society.
 

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