One who has undertaken the sacred vow should perform the appropriate acts of expiation—worship, offerings into the fire, recitation of mantras, and other such disciplines—remaining diligent in these observances until the vow is fulfilled. During this period, it is prescribed to give cows in charity, to release a bull, and to perform worship according to one’s means. With a heart devoted to Shiva, intent solely on pleasing him, one should renounce all desires. Thus, the general outline of the vow has been described in brief. Now, as has been heard in tradition, the specific details for each month are set forth. In the month of Vaiśākha, the liṅga should be crafted from diamond; in Jyeṣṭha, from auspicious emerald; in Āṣāḍha, from pearl; and in Śrāvaṇa, from sapphire. For Bhādrapada, the liṅga should be of the finest ruby, and in Āśvina, of excellent hessonite. In Kārtika, it should be made of coral; in Mārgaśīrṣa, of cat’s eye; in Pauṣa, from topaz; and in Māgha, from crystal. In Phālguna, moonstone is used, and in Caitra, there may be an interchange. If these gems are not available in any given month, the liṅga may be made of gold; if gold is unavailable, then silver, copper, stone, clay, or even lac or other materials as obtainable may be used. Alternatively, one may fashion the liṅga entirely from fragrant substances, as desired, at the conclusion of the vow, after having performed the regular observances. When the special worship and offerings have been made, and after honoring the teacher and especially the observer of the vow, one should, with the preceptor’s permission, sit facing east or north, seated on darbha grass and holding darbha in hand, having controlled the breath. Reciting the root mantra as best as possible, meditating on Triambaka with Ambā, and having again received permission, one should bow with joined palms and say, “O Lord, by your command I relinquish this vow.” Then, the darbha grass placed at the base of the liṅga is to be set to the north. After this, the staff, matted locks, and girdle are to be removed. Having performed purification once more according to rule, one should recite the five-syllable mantra. He who, after undergoing the final initiation, observes this vow without disturbance until the end of his life is known as a Naiṣṭhika. Such a one is to be understood as beyond all stages of life, a great Pāśupata, the foremost of ascetics, and the great vow-holder. Among those seeking liberation, none is more accomplished than he; the ascetic who has become a Naiṣṭhika is called 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 such an intense vow. Whoever, devoted to vows, performs this observance anointed with ghee, even for two, three, or just one day, is indeed a true renunciant. Whoever, without desire, performs this supreme vow simply as a duty, with his self always offered to Shiva—such a one has no equal anywhere. A learned twice-born, covered with ash, is instantly freed from even the most terrible sins arising from great transgressions—of this there is no doubt. The ash, which is called the supreme power of Rudra’s fire, is the source of this purification; therefore, one who is adorned with ash at all times possesses that power. 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 truly established in ash. A person who smears his entire body with ash, who bears the shining three lines of ash, and who bathes in ash, is remembered as one established in ash. Ghosts, spirits, demons, and even the most unbearable diseases flee from the presence of such a devotee—there is no doubt about this. The ash is called ‘bhasma’ because it illumines and because it consumes impurities; it is the essence of being, the maker of being, the highest protection, and the giver of protection. What more need be said of the greatness of ash? Even the god 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 faced during the austerities of Dhaumya’s elder brother were averted. Therefore, with all effort, having performed the Pāśupata vow, one should gather the ash as if it were treasure 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. How did this child come to expound Shiva’s teachings? Or, having realized the true nature of Shiva, how did he become steadfast in austerity? And how, having gained knowledge during his austerities, did he obtain the supreme power of Rudra’s fire—the ash that protects oneself? This child was no ordinary one who performed austerity; he was the son of the eminent sage Vyāghrapāda, wise among sages. Perfected in a previous birth by some cause, he had, by destiny, fallen from his own state and attained the status of a sage’s son. By the favor of Mahādeva and through his good fortune, he undertook austerity, prompted by the desire for milk. Therefore, together with the ocean of milk, Śaṅkara himself granted him lordship over all the hosts and eternal youth. Even the knowledge of the sacred tradition was obtained by him solely through the grace of Śaṅkara; for the supreme knowledge, directly manifest, is known to be of Kumāra, consisting of power. His role as a proclaimer of the teachings of Śiva was also established by that; Kumāra, having received the ocean of knowledge from the sage, was like Nandana. The reason for his absorption in the knowledge of Śiva is seen: his own mother’s words, arising directly from sorrow, were the cause, just as milk is produced. Once, while staying at his uncle’s hermitage, he drank only a little milk out of jealousy, seeing his cousin fully satisfied with excellent milk.