Every day, the devotee is to perform the sacred service as previously described, carefully preparing the liṅga with lotus and all its necessary offerings. Once this ritual is complete, the liṅga should be respectfully offered to one’s own teacher or installed in a temple dedicated to Shiva. Afterward, one must honor teachers, Brahmins, and especially those who are steadfast in their vows. If able, the devotee should strive to satisfy the needs of Shiva’s followers, Brahmins, the poor, and the helpless. For oneself, restraint is advised: eating sparingly or subsisting on fruits and roots. Alternatively, one may observe a fast sustained by milk, live by alms, eat only once a day, eat at night, eat moderately, always sleep on the ground, and remain pure in body and mind. Some may choose to sleep on ashes or grass, wear bark or a deerskin, or embrace lifelong celibacy. Such practices, along with the constant observance of this vow, are to be maintained. On Sundays, the new and full moon days, as well as the eighth and fourteenth days of the lunar fortnight, fasting is recommended if one is able. It is essential to avoid, in thought, word, and deed, those who are heretics, outcastes, have performed forbidden rites, or have abandoned purification. The devotee should always cultivate forgiveness, generosity, compassion, truthfulness, non-violence, and good conduct, remaining content, peaceful, and devoted to recitation and meditation. Bathing three times daily is prescribed, or, alternatively, bathing with sacred ash, while offering special worship with mind, speech, and words. Above all, one should never act in an unworthy manner; if there is any lapse in conduct, its seriousness or slightness should be determined. Appropriate expiation—through worship, offerings into the fire, recitation, and similar acts—should be performed, and the vow observed diligently until completion. The devotee is encouraged to give cows, release a bull, worship according to means, and, with devotion and the intent to please Shiva, renounce all desires. 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; in Śrāvaṇa, of sapphire. For Bhādrapada, it should be the finest ruby; in Āśvina, excellent hessonite. In Kārtika, coral is used; in Mārgaśīrṣa, cat’s eye; in Pauṣa, topaz; in Māgha, crystal. In Phālguna, moonstone is appropriate; and in Caitra, an interchange is permitted. If gems are unavailable, gold may be used; if gold is not available, then silver, copper, stone, clay, or even lac or other materials may suffice. Alternatively, at the conclusion of the vow, one may fashion the liṅga entirely from fragrant substances, as desired, after performing the regular observances. After completing the special worship and making the offerings as before, and having honored the teacher and especially the vow-observer, the devotee, with the teacher’s permission, should sit facing east or north on darbha grass, holding darbha in hand, and controlling the breath. Reciting the root mantra to the best of one’s ability, meditating on Triambaka with Ambā, and, after obtaining permission, bowing with joined palms, one should declare, “O Lord, by your command I relinquish this vow,” and place the darbha grass, which was at the base of the liṅga, to the north. Then, the devotee should remove the staff, matted locks, and girdle. After performing purification again as prescribed, the five-syllable mantra is to be recited. One who, having undergone the final initiation, observes this vow without agitation until the end of his body 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 seekers of liberation, none is as accomplished as he; the ascetic who becomes a Naiṣṭhika is the highest among Naiṣṭhikas. Even one who observes this vow daily or for twelve days is considered equal to a Naiṣṭhika, due to his connection with an intense vow. Whoever, devoted to vows, performs this observance anointed with ghee—even for two, three, or just one day—is truly a renunciant. Whoever, without desire, performs this supreme vow simply as a duty, offering his self always to Shiva, there is none anywhere equal to him. A learned twice-born, covered in ash, is instantly freed from the most terrible sins arising from great transgressions—of this there is no doubt. The supreme power of Rudra’s fire is this ash; thus, anyone endowed with ash possesses that power at all times. For one established in ash, faults are destroyed by the union of ash and fire; one whose mind is purified by bathing in ash is known as established in ash. A person whose whole body is smeared with ash, who bears the shining three lines of ash, and who bathes in ash, is remembered as established in ash. Ghosts, spirits, demons, and even unbearable diseases flee from one established in ash—there is no doubt. Because it illumines, it is called ‘bhasma’; because it consumes impurities, it is called ‘bhasma’; it is the essence of being, the maker of being, the highest protection, the giver of protection. What more can be said about the greatness of ash? Even Maheshvara himself, devoted to vows, bathes in ash. This ash, belonging to the Supreme Lord, is the highest weapon of the Shaivas, by which the calamities in the austerity of Dhaumya’s elder brother were averted. Therefore, with all effort, having performed the Pashupata vow, one should collect ash as if it were wealth and be devoted to bathing in it. It was by Dhaumya’s elder brother, Shushuna, that austerity was performed for the sake of milk; thus, the ocean of milk was granted to him by the god with the trident.