Having resolved to undertake the sacred Pāśupata vow, the aspirant prepares himself with great reverence. He may adopt the appearance of a renunciate, becoming matted-haired, shaven-headed, or tying his locks into a single topknot. After bathing, he stands unashamed, clad only in the directions, or, if he prefers, he may wrap himself in ochre garments, a hide, a single cloth, or bark, carrying a staff and a girdle as marks of his commitment. Once he has washed his feet and seated himself, he unites his body and carefully applies the sacred ash produced from a pure fire. With six Atharvan mantras beginning with 'Agni', he anoints his limbs in order, touching from the crown of his head down to his feet. In the same sequence, he takes up the ash and sprinkles it over his entire body, invoking either the syllable Om or the name of Shiva. Then, he marks his body with three lines called 'triyāyuṣa', signifying his attainment of Shiva's state, and begins to practice the yoga of Shiva. He faithfully performs the three daily sandhyā rituals, for this is the essence of the Pāśupata vow—a practice that grants both worldly enjoyment and final liberation, severing the bonds of mundane existence. Having renounced these bonds and embraced the vow, he worships the eternal Mahādeva in the form of the liṅga. For the worship, he prepares a seat shaped like an eight-petaled golden lotus, adorned with nine gems and furnished with a central filament. If such means are unavailable, he may use a red or white lotus; or, if even these are lacking, he fashions the seat in contemplation alone. In the center of the lotus, he places a small liṅga set upon a crystal pedestal and proceeds to worship it in the proper order. He installs the liṅga according to prescribed rites, purifies it, and prepares the seat. He then visualizes the divine form with five faces. The liṅga is bathed with full vessels containing pañcagavya and other pure offerings, as much as his resources allow, using water from eight sources. With fragrant substances—camphor, sandalwood, saffron, and others—he anoints both the liṅga and its pedestal, adorning them with ornaments. He offers bilva leaves, red and white lotuses, blue lotuses, and other fragrant flowers, as well as auspicious and excellent leaves, dūrvā grass, rice grains, and other items, worshipping according to his means and following the procedure of the great worship. Incense, lamps, and food offerings are presented in turn, each according to his ability, and the auspicious rites are performed. All desired and distinguished substances, acquired by rightful means, are offered with special care during this vow. The prescribed number for śrī-patra, blue lotuses, and lotuses is a thousand each, though one hundred and eight is also acceptable, as taught to the twice-born. Yet, the bilva leaf is never to be omitted, for a single golden lotus surpasses a thousand lotuses in merit. The same rule applies for blue lotuses and the like as for bilva leaves; for other flowers, there is no restriction—whatever is available may be offered. The eightfold arghya is considered excellent, especially incense and unguents. Sandalwood is offered for the Vāmadeva face, haritāla for the Puruṣa face. Some authorities prescribe ash as the unguent for the Īśāna face and do not require incense there, as another type is specified: white aguru for the Aghora face, black aguru for the mouth. For the Puruṣa face, guggulu is offered; for the Saumya face on the left, fragrant substances at the mouth; and for the Īśāna face, incense such as uśīra is especially given. General offerings include sugar, honey, camphor, clarified butter, and mixtures of sandalwood, aguru, and other woods. A camphor wick soaked in ghee is offered, followed by a row of lamps. Arghya and water for sipping are presented to each face in turn. In the first enclosure, worship is directed to Heramba and Ṣaṇmukha, then to the limbs of Brahmā after honoring the enclosure itself. In the second enclosure, the lords of obstacles and sovereigns are worshipped; in the third, Bhava and the other eight forms. There, Mahādeva and his eleven forms are present. In the fourth enclosure, all the lords of the Gaṇas are worshipped. Outside the lotus, in the fifth enclosure, the guardians of the ten directions, armed and with their attendants, are honored in order. The worship extends to the mind-born sons of Brahmā, all groups of luminaries, all goddesses and gods, and all beings who traverse the sky. Those dwelling in the netherworlds, all groups of sages, yogins, friends, birds, and mothers are also included. The guardians of the quarters and their attendants, and all this world—both moving and unmoving—are honored for the sake of pleasing Shiva, recognizing them as manifestations of Shambhu's glory. At the conclusion of worshipping the enclosures, the Supreme Lord is honored with clarified butter, water, and pleasing food offered with devotion as oblation. Mouth-fresheners and similar items, along with betel leaf and condiments, are then given, followed by further adornment with flowers and ornaments. After the waving of lights, the remainder of the worship is completed, including the offering of a cup with its accessories and a bed. The devotee presents a garment shining like the moon and a bed suitable for resting, all delightful, fit for a king, and appropriate in every way. Having performed, caused to be performed, and completed the counter-worship, reciting hymns and prayers for the removal of obstacles, the devotee recites the five-syllabled mantra. Circumambulation and prostration are made, and self-dedication is performed. Before the deity, the teacher and the Brahmins are worshipped with respect. Arghya and eight flowers are offered, and the devotee bids farewell to the deity from the liṅga. Having properly controlled the fire, he bids farewell to it as well, completing the sacred worship in accordance with the Pāśupata vow.