If one undertakes the supreme Pāśupata vow—whether for twelve years, twelve months, or even just twelve days—its power is such that it brings liberation from the bonds of worldly existence. This truth was revealed to the gods, with Nārāyaṇa at their head, showing them the path to freedom. Nandī, the illustrious son of Śilāda and foremost among all beings, once beheld the imperishable Lord Īśāna, who was accompanied by Sāmbā and his divine attendants. Overwhelmed with joy, the gods bowed before the blue-throated Lord Śiva, their bodies bristling with delight, and praised Him. They informed Him that, through His grace, the bonds of existence had been cast off. Standing reverently before Śambhu, bowing again and again, the gods awaited His response. Seeing them thus, the great bull-bannered god, Maheśvara Himself, purified them of all bondage. He then instructed the assembly in the sacred Pāśupata vow. Not only the gods, but the sages too, along with Ambā, received this teaching. From that time onward, all these gods became known as Pāśupatas, for Śiva is the Lord of all beings, and those who follow His vow are directly recognized as deities. Once again, they engaged in deep austerities. At the completion of twelve years, the excellent gods, now completely freed from all fetters, departed as they had come, accompanied by Brahmā and Viṣṇu. All of this, Nandī declared, had been passed down faithfully from the Grandfather Brahmā, as once told to Sanatkumāra, and thus preserved by the wise Vyāsa. Whoever, being pure in heart, recites or listens to this account in the presence of brāhmaṇas, is assured of liberation from worldly bondage at the time of death. Now, the vow described is indeed the great Pāśupata vow, centered on the Liṅga, which was practiced by the gods themselves for release from the cycle of birth and death. When Nandī was respectfully questioned by Sanatkumāra, he agreed to recount, in brief, the same vow practiced by gods, asuras, siddhas, gandharvas, accomplished cāraṇas, and the blessed sages—the supreme vow of the Twelve Liṅgas, which brings liberation from all bondage. This vow is the source of enjoyment, spiritual attainment, fulfillment of wishes, liberation, and all auspiciousness. It grants inexhaustible merit, removes fear from devotees, and was established after the Vedas and their six limbs had been thoroughly studied and churned. It is the greatest of all gifts, surpassing even ten thousand horse sacrifices in merit. The vow bestows all auspiciousness, destroys all enemies, and grants liberation even to those immersed in the ocean of worldly existence. It cures all diseases and removes every fever. This vow was practiced in ancient times by the gods themselves, including Brahmā and Viṣṇu. To undertake the vow, one should make a small liṅga and bathe it with sandalwood water, beginning the observance from the month of Caitra. A beautiful golden lotus, adorned with a pericarp, filaments, nine gems, and eight petals, should be fashioned according to the proper method. In the lotus's center, a crystal liṅga with its pedestal should be placed and worshipped with devotion, using bilva leaves. A thousand white lotuses, red and blue water-lilies, white arka flowers, karavīra, bakula, and other available blossoms should be offered. The worship is to be performed with the Gāyatrī hymn, fragrant substances, auspicious incense, and lamps. With the rite of nīrājana and other rituals, the liṅga form of the great Lord is to be worshipped. Agaru incense is offered to the south with the Aghora mantra; divine realgar to the west with the Sadyojāta mantra; sandalwood to the north with the Vāmadeva mantra; and haritāla to the east with the Puruṣa mantra. White and black agaru, guggulu incense, and the finest fragrances are also to be offered with devotion to Īśa. A grand food offering should be made, or at least cooked rice in sufficient measure. Thus is the meritorious vow of the Śivaliṅga declared. This worship is common to all months, but there are special distinctions: in Vaiśākha, the liṅga should be made of vajra; in Jyeṣṭha, of emerald; in Āṣāḍha, of pearl; in Śrāvaṇa, of sapphire; in Bhādrapada, of padmarāga gem; in Āśvina, of gomedaka; in Kārtika and Mārgaśīrṣa, of coral; in Puṣya, of vaidūrya; in Māgha, of sūryakānta; and in Phālguna, of crystal. In every month, a single golden lotus is prescribed. If gold is unavailable, a silver lotus may be used, or at the very least, a lotus alone. If gems are not obtainable, the liṅga may be made of gold or silver, or, if necessary, of copper or other metals. Stone, wood, clay with a base, fragrant substances, or even temporary materials may also be used. During the winter season, Mahādeva should be worshipped with a Śrī-patra leaf. In all months, a golden lotus or even a single lotus may be offered. Alternatively, a silver lotus with a golden center, the best kind, may be used. If silver is not available, worship should be performed with bilva leaves. If a thousand lotuses cannot be procured, one may use half that number, or half again, or at least one hundred and eight. Within the bilva leaf abides Lakṣmī, the goddess of auspiciousness; Ambikā herself is present in the blue lotus, and Ṣaṇmukha is in the lotus. Thus, the supreme vow is revealed—a path to liberation, practiced by gods and sages, bringing blessings, merit, and the end of all bondage.