Upon attaining the establishment of the Pāśupata vow, the highest conduct and supreme yoga are realized. With these, liberation is assured—there is no doubt. Desiring to know more, the seekers address the Lord: "O Lord, we wish to hear about the supreme Pāśupata vow, that vow which, when performed by Brahmā and others, made them all known as Pāśupatas." The Lord responds with gentle grace: "I will declare to you the secret—the Pāśupata vow, which destroys all sins, as taught in the Atharvaśiras scripture." He begins to explain: The proper time for this vow is the full moon of Caitra, and the place must be dedicated to Śiva—a field, garden, or forest, blessed with auspicious marks and praised by the wise. On the thirteenth day, the aspirant bathes thoroughly and performs all virtuous daily rites. Seeking permission from the teacher, he worships him and bows down in reverence. After the special worship, he dresses in white garments, dons a white sacred thread, and adorns himself with white garlands and ointments, signifying purity. Seated upon a seat of darbha grass, holding a fistful of the sacred grass, facing east or north, he undertakes threefold breath-control and meditates on the god and goddess, invoking them as prescribed. With firm resolve, he declares, "I undertake this vow," thus becoming initiated—either for the span of his life, or for twelve years, or for half that duration, or again for half, or for twelve months, or half, or again half, or for one month. Alternatively, the vow may be taken for twelve days, six days, three days, or even one day—the duration is thus determined. Having established the fire according to the rules, he prepares for the spotless homa, offering oblations with ghee, sacred sticks, and cooked food in the prescribed order. Filling the vessel anew, aiming at the purification of the cosmic principles, he offers with the root mantra, using those same sticks and materials. He contemplates the five elements, their subtle forms, and the five organs of action. He discerns between knowledge and action, the five divisions of action, the seven bodily substances beginning with skin, and the five vital airs. He meditates on mind, intellect, ego, discernment, the qualities, nature and spirit, attachment, knowledge, powers, order, and time. He recognizes Māyā and pure knowledge, Maheśvara and Sadāśiva, power and the principle of Śiva—these principles are known in succession. By offering oblations with pure mantras, the sacrificer becomes purified; obtaining Shiva's grace, he indeed becomes wise. Next, he takes cow dung, forms it into a lump, consecrates it with mantras, places it in the fire, and sprinkles it. On that day, he partakes of the sacrificial food. On the morning of the fourteenth day, having performed all the previously described rites, he remains fasting for the rest of the prescribed time. At the sacred juncture in the morning, he performs the homa as instructed, and carefully collects the ashes from the Rudra-fire. Then, having adopted matted hair, shaven head, or a single topknot, and having bathed, he stands without shame, clad in the directions alone. Alternatively, he may wear ochre garments, a hide, a single cloth, or bark, and may carry a staff and a girdle. After washing his feet, he sits down again, unites his body, and carefully applies the ash produced from the pure fire. Using the six Atharvan mantras beginning with 'Agni', he anoints his limbs in order, from head to feet. Then, in the same sequence, he takes up the ash and sprinkles it over his whole body, uttering the syllable Om or the name of Shiva. He then marks the three lines called 'triyāyuṣa', thus attaining the state of Shiva, and proceeds to practice the yoga of Shiva. He also performs the three daily sandhyās. This is the Pāśupata vow, which bestows both enjoyment and liberation, removing the state of bondage. Having abandoned bondage and undertaken the Pāśupata vow, the eternal Mahādeva, in the form of the liṅga, is to be worshipped. The aspirant prepares a seat in the form of an eight-petaled golden lotus, adorned with nine gems and furnished with a central filament. If he has the means, he uses this; otherwise, he may use a red or white lotus, or, if those are unavailable, a seat made only in contemplation. In the center of the lotus, he places a small liṅga set on a crystal pedestal and worships it according to proper order. After installing and purifying the liṅga and preparing the seat, he visualizes the form with five faces. He bathes the liṅga with full vessels containing pañcagavya and other substances, as much as his means allow, using water from eight sources. With fragrant substances—camphor, sandalwood, saffron, and the like—he anoints the liṅga and its pedestal, adorning it with ornaments. He offers bilva leaves, red and white lotuses, blue lotuses, and other fragrant flowers, along with auspicious, excellent leaves, and various items like dūrvā grass and rice grains, worshipping according to his means and following the procedure of the great worship. Incense, lamps, and food offerings are presented as he is able, performing the auspicious rites. All desired and distinguished substances, acquired by proper means, are given in this vow, especially. The prescribed number for śrī-patra, blue lotuses, and lotuses is a thousand each; another number is one hundred and eight. Even then, one should never omit the bilva leaf; and a single golden lotus is said to surpass a thousand lotuses. Thus, the supreme Pāśupata vow is revealed—a path that purifies, liberates, and draws the devotee ever closer to the grace of Śiva.