Whoever, being pure of body and mind, recites these sacred teachings to the brāhmaṇas, or listens to them in a state of purity, becomes free from the bonds of worldly existence at the dissolution of the body. The noble vow described here is the Pāśupata vow, the great vow of the Liṅga, known to grant release from the cycle of birth and death. This is the very vow once practiced by the gods themselves. Eager to understand, the assembled sages entreated Nandī, the wise attendant of Śiva, to recount the details as he had once heard them from Sanatkumāra, when the ancient sage had respectfully questioned him. Nandī, with reverence, began to speak: “Listen, O best of sages, as I briefly recount the supreme vow practiced by gods, asuras, siddhas, gandharvas, and accomplished cāraṇas, as well as by the greatly fortunate sages. This is the highest vow, known as the Twelve Liṅgas, a path to liberation from the bonds of existence. This vow bestows enjoyment, mastery in yoga, fulfillment of wishes, liberation, and all auspiciousness. It brings inseparable merit and destroys fear for all devoted practitioners. Having churned the essence of the Vedas and their six limbs, this vow emerged as the highest of all gifts—surpassing even ten thousand horse sacrifices in merit. By observing this vow, one gains all auspiciousness and merit, destroys all adversities, and is granted liberation, even for those submerged in the ocean of worldly existence. It destroys all diseases, removes every fever, and was formerly performed by the gods themselves—by Brahmā and Viṣṇu as well. To observe this vow, one should fashion a small liṅga and bathe it with sandalwood water, beginning from the sacred month of Caitra. A beautiful golden lotus is to be made, complete with pericarp and filaments, inlaid with nine precious gems and having eight petals, according to proper tradition. In the center of this lotus, a crystal liṅga with a pedestal should be placed. With devotion and as prescribed, the worshiper should offer bilva leaves to the liṅga. The worship is to be adorned with a thousand white lotuses, red and blue water-lilies, white arka flowers, karavīra, bakula, and other available flowers. Worship should be performed with the Gāyatrī hymn, accompanied by fragrances, auspicious incense, and lamps. With the rite of nīrājana and other rituals, one should worship the liṅga form of the great Lord. Divine agaru incense is to be offered to the south with the Aghora mantra. To the west, with the Sadyojāta mantra, offer divine realgar; to the north, with the Vāmadeva mantra, offer sandalwood or similar substances. To the east, with the Puruṣa mantra, offer haritāla; white and black agaru should also be presented. Guggulu incense, renowned for its fragrance, and sitāra incense should be offered to Īśa with devotion. A great food offering should be presented, or at least cooked rice by measure. Thus is the meritorious vow of the Śivaliṅga declared. This worship applies to all months, though each month has its special distinction: in Vaiśākha, a vajra liṅga; in Jyeṣṭha, an emerald one; in Āṣāḍha, a pearl liṅga; in Śrāvaṇa, a sapphire; in Bhādrapada, a liṅga of padmarāga gem. In Āśvina, a liṅga of gomedaka; in Kārtika and Mārgaśīrṣa, a coral liṅga. In Puṣya, one of vaidūrya; in Māgha, sūryakānta; and in Phālguna, a crystal liṅga. Throughout all months, a single golden lotus is prescribed. If this is not available, a silver lotus may be used, or at least a lotus alone. If gems are not available, a liṅga of gold or silver is suitable; if silver is lacking, copper or other metals may be used. Alternatively, it may be made of stone, wood, clay with a base, fragrant substances, or even fashioned temporarily. In 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. A silver lotus with a golden center is also praised; if silver is not available, bilva leaves may be used. If a thousand lotuses are not obtainable, one may worship with half that number, or half of that, or with one hundred and eight. The goddess Lakṣmī, adorned with auspicious marks, abides in the bilva leaf; Ambikā herself is present in the blue lotus, and Ṣaṇmukha in the lotus. Mahādeva, lord of all gods, is established in the lotus; thus, the wise should never neglect the Śrī-patra leaf in worship. The blue lotus, the regular lotus, and especially the red lotus are all highly effective; the stone lotus grants success in every endeavor. Offerings from black agaru wood destroy all sins; incense such as guggulu and others should also be presented. Sandalwood removes all diseases and grants all attainments; fragrant incense fulfills all desires and purposes. Incense made from white and black agaru, as well as gentle sītārī incense, directly bestows liberation. Within the white arka flower dwells Prajāpati, the four-faced creator; in the karṇikāra flower, the goddess of wisdom herself abides. In the karavīra flower is Gaṇādhyakṣa; in the bakula, Nārāyaṇa himself; and in all fragrant flowers, the daughter of the mountain, Pārvatī, dwells. Therefore, according to what is available, one should worship the Lord of gods with these auspicious flowers, incense, and offerings, with devotion and according to one’s means. Thereafter, with devotion, sweet rice and great cooked food, rich with ghee and all kinds of ingredients, should be offered. Or, pure rice or mung-bean rice, even in small measure, may be given, along with a yak-tail fan and a palm-leaf fan, all presented to the Lord with heartfelt devotion.