In the celestial realms, there existed a wondrous place adorned with peacocks, waterfowl, cuckoos, and chakravāka birds. Its reservoirs shimmered with waters as sweet and pure as divine nectar. Within this paradise, women skilled in graceful conversation and elegant speech moved about, adorned in every ornament. Their forms were gently bent from the weight of their breasts, their eyes rolling with the intoxication of joy. Thousands of Rudra’s divine maidens gathered there, devoted to singing, while groups of Apsarases danced in delight. Such company was so enchanting that even the gods themselves found it difficult to obtain. Among blooming lotuses, the best of Brahmins assembled, and the women of Rudra reveled in playful water games. Some were absorbed in festivals and celebrations, others moved with grace at every step, attached to the pleasures of village life, shining like the radiant ruby gem. When the gods beheld these assemblies of women belonging to Bhava, the supreme soul, they stood all around, struck with wonder. There, the gods saw the multitude of Rudra’s hosts, and thousands of heroic leaders among them. They gazed upon the celestial palaces of the Lord of gods, with golden stairways adorned with diamonds, beryl, and crystal. On the palace pinnacles were joyous women with lotus-like eyes and broad hips—Yakshas, Gandharvas, and Apsarases mingling together. Kinnaris and Kinnaras, serpent-beings, Siddha maidens, and others dressed in various garments and adorned with diverse ornaments filled the scene. Endowed with many powers and fond of diverse enjoyments, they resembled blue lotus petals, their eyes elongated like lotus leaves. Their garments shone like lotus filaments, and they sparkled with bangles, anklets, necklaces, decorated parasols, and robes. Adorned with countless ornaments and fond of decoration, the assembly of celestial beauties and leaders of the hosts dazzled the gods. Led by Indra, the gods proceeded to the city of the Lord of hosts, the destroyer of cities. There, in the heart of the city, the gods and Siddhas, led by Puruhuta, gazed upon the foremost palace of the supreme Lord, shining with the brilliance of a thousand rising suns. At the gate of this palace, all the gods, with Indra at their head, saw Nandin, the lord of the hosts, standing in majesty. Seeing Nandin, the gods bowed and greeted him with cries of “Victory!” Nandin responded kindly, “O gods, greatly fortunate, all your sins removed, you have arrived, O lords of all worlds. You, steadfast in vows, may speak your purpose.” The gods replied, “Show us the boon-giving god, radiant as the lord of elephants—Maheshvara—so that we may be released from the bonds of existence. Formerly, when the three cities were to be burned, we were called ‘beasts.’ Because of that, O steadfast one, we are anxious regarding this ‘beast-hood.’” Nandin explained, “The Pashupata vow was declared by Bhava, the supreme lord. By this vow, O lord of beings, ‘beast-hood’ does not exist at all. Whether for twelve years, twelve months, or even twelve days, if one observes that supreme vow, all beings are freed from the bonds of existence.” He revealed this to the gods, with Nārāyaṇa at their head. Nandin, son of Śilāda and foremost among all hosts of beings, then beheld the imperishable Lord Īśāna, together with Sāmbā and his attendants. The gods bowed and praised him, their skin bristling with joy, and informed the blue-throated one of their desire for release from the bonds of existence. They stood before Śambhu, repeatedly bowing down. Seeing them, the god of gods, the bull-bannered one, purified the state of bondage from those gods. Maheśvara himself instructed them in the Pāśupata vow. He taught it also to the sages, together with Ambā. From that time, all those gods have been known as Pāśupatas. Because he is the lord of beings, and they are directly deities, they are called Pāśupatas; and again, they performed austerities. At the end of twelve years, the excellent gods, freed from their bonds, departed as they had come, along with Brahmā and Viṣṇu. All this was told as it was heard from the mouth of the Grandfather, formerly by Sanatkumāra, and thus by the wise Vyāsa. Whoever, being pure, recites this to the brāhmaṇas, or hears it, being pure, is freed from the bonds of existence upon the dissolution of the body. Then, it was said: “This vow, which you have described, is the release from the bonds of existence—the Pāśupata vow, pertaining to the Liṅga, formerly practiced by the gods. You should tell us, just as you heard before, when you were once respectfully questioned by Sanatkumāra, O lord of the mountains.” Nandin then spoke: “I shall briefly recount it—the vow practiced by gods, asuras, siddhas, gandharvas, and accomplished cāraṇas, and by the greatly fortunate sages: the supreme vow called the Twelve Liṅgas, which is the release from the bonds of existence. It grants enjoyment, yoga, wishes, liberation, and auspiciousness; it brings inseparable merit and destroys fear for devotees. Having churned the Vedas together with their six limbs, it was established by that; it is the highest of all gifts, more meritorious than ten thousand horse sacrifices. It bestows all auspiciousness and merit, destroys all enemies, and grants liberation even to creatures immersed in the ocean of worldly existence. It destroys all diseases and removes every fever; it was formerly performed by the gods, by Brahmā and also by Viṣṇu. Having made a small liṅga and bathed it with sandalwood water, O foremost of Brāhmaṇas, one should observe the vow of the Śivaliṅga beginning from the month of Caitra.” Thus, the story of the gods’ release through the Pāśupata vow and the supreme practice of the Twelve Liṅgas was revealed, shining as a beacon of liberation and auspiciousness for all beings.