In the sacred tradition, it is said that all the mind-born sons of Brahmā, the diverse hosts of celestial luminaries, every goddess and god, and all beings who move through the vast expanse of the sky—along with those who dwell in the netherworlds, the many groups of sages, yogins, friends, birds, and mothers—are to be honored. Even the guardians of the quarters and their attendants, as well as every being in this world, both moving and unmoving, should be revered. For in honoring them, one recognizes the glory of Shambhu, Lord Shiva, manifest in all creation, and thus pleases Him. At the conclusion of worship within the sacred enclosures, having paid homage to the Supreme Lord, the devotee offers clarified butter, water, and delicious foods as oblations, with heartfelt devotion. Afterwards, mouth-fresheners and betel leaves with their condiments are presented, and the worship continues with the adorning of the deity with various flowers and ornaments. Following the waving of lights, the devotee completes the remaining rituals, offering a cup and its accessories, as well as a bed for rest. A garment radiant like the moon and a bed fit for royalty, delightful in every way, are then offered to Shiva. After performing and ensuring the completion of counter-worship, hymns and prayers are recited to remove obstacles, and the five-syllabled mantra is chanted. Circumambulation and prostration follow, and the devotee dedicates himself fully; before the deity, the teacher and Brahmins are honored. Arghya and eight flowers are offered, and the deity is respectfully bid farewell from the liṅga. The fire, too, is properly controlled and dismissed. This service is to be performed daily, as previously described, with the liṅga, lotus, and all accessories. The liṅga should then be given to one’s own teacher or installed in a temple of Shiva. Teachers, Brahmins, and especially those observing vows are to be worshipped. If able, the devotee should satisfy Shiva’s devotees, Brahmins, the poor, and the helpless. If resources allow, one may eat sparingly, or subsist on fruits and roots. Alternatively, one may observe a milk fast, live by alms, eat only once a day, eat at night, eat moderately, always sleep on the ground, and remain pure. One may sleep on ashes or grass, wear bark or deerskin, or practice lifelong celibacy, always maintaining the vow. On Sundays, the new and full moon days, and the eighth and fourteenth days of the lunar fortnight, fasting is recommended if possible. The devotee must avoid, in mind, action, and speech, heretics, outcastes, those who have performed forbidden rites, and those who neglect purification. One should always be endowed with forgiveness, generosity, compassion, truthfulness, non-violence, and good conduct, remaining content, peaceful, and devoted to recitation and meditation. Bathing three times daily, or with ashes, is prescribed, and special worship should be performed with mind, speech, and actions. Above all, one must not act unworthily; if there is any lapse in conduct, its seriousness or slightness should be determined. Appropriate expiation should follow—through worship, offerings into fire, recitation, and similar acts—so that the vow is observed without negligence until its completion. Cows should be given, a bull released, and worship performed according to one’s means. With devotion and the intent to please Shiva, all desires should be renounced. This is the general outline of the vow, briefly described; now, the specific details for each month are given. In Vaiśākha, the liṅga should be made of diamond; in Jyeṣṭha, of auspicious emerald; in Āṣāḍha, of pearl; and in Śrāvaṇa, of sapphire. In Bhādrapada, it should be the finest ruby; in Āśvina, excellent hessonite is used. In Kārtika, coral is prescribed; in Mārgaśīrṣa, cat’s eye; in Pauṣa, topaz; and in Māgha, crystal. In Phālguna, moonstone is used; in Caitra, there may be an interchange. If gems are unavailable, gold may be used; if gold is unavailable, then silver, copper, stone, clay, lac, or other materials may be chosen, as obtainable. Alternatively, the liṅga may be made entirely of fragrant substances, as desired, at the conclusion of the vow, once the regular observances are performed. Special worship and offerings are made as before, and the teacher and especially the vow-observer are honored. With the preceptor’s permission, facing east or north, seated on darbha grass and holding darbha in hand, the devotee controls the breath, recites the root mantra to the best of his ability, meditates on Triambaka with Ambā, and, after bowing with joined palms, declares, “O Lord, by your command I relinquish this vow,” placing the darbha grass from the base of the liṅga to the north. Then, the staff, matted locks, and girdle are removed. Purification is performed again according to rule, and the five-syllable mantra is recited. One who, having undergone the final initiation, observes this vow steadfastly until the end of his life is known as a Naiṣṭhika. He is understood as beyond all stages of life, a great Pāśupata, the foremost among ascetics, and the great vow-holder. Among those seeking liberation, none is more accomplished than he; the ascetic who has become a Naiṣṭhika is the highest among them. Even one who observes this vow daily or for twelve days is considered equal to a Naiṣṭhika, due to the intensity of his commitment. Whoever, devoted to vows, performs this observance anointed with ghee—even for two, three, or just one day—is indeed a true renunciant. And whoever, without desire, performs this supreme vow simply as a duty, with his self always offered to Shiva, there is no one anywhere equal to him.