After receiving permission from his revered preceptor, the aspirant sat facing either east or north, settled upon darbha grass, holding a blade of darbha in his hand. With his breath controlled, he recited the root mantra with utmost devotion, meditating on Triambaka—Shiva with three eyes—alongside Ambā, the Divine Mother. Once again, having gained his teacher’s blessing, he bowed deeply with joined palms. He then addressed Shiva: “O Lord, by your command I relinquish this vow,” and placed the darbha grass, which had rested at the base of the liṅga, to the north. Next, he set aside his staff, his matted locks, and his sacred girdle. After performing ritual purification anew, as prescribed, he recited the five-syllable mantra. The one who, having undergone the final initiation, observes this vow without wavering until the end of his life is known as a Naiṣṭhika. Such a person is understood to be beyond all the stages of worldly life—a great Pāśupata, the foremost ascetic, and the true holder of the supreme vow. Among those seeking liberation, none is as accomplished as the Naiṣṭhika; he is considered the highest among all Naiṣṭhikas. Even those who observe this vow daily, or for twelve days, are regarded as equal to the Naiṣṭhika because of their dedication to intense practice. Whoever, devoted to vows, undertakes this observance anointed with ghee—even for two, three, or just one day—is indeed a true renunciant. Whoever, free of desire, performs this supreme vow simply as a duty, always offering himself to Shiva, is unequaled anywhere. A learned twice-born, covered in sacred ash, is instantly freed from the most terrible sins, even those arising from great transgressions—there is no doubt. The supreme power of Rudra’s fire is embodied in this ash; thus, at all times, one who bears ash possesses that power. For those 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 the most unbearable diseases flee from the presence of such a one—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 needs to be said about the greatness of ash? Even Maheshvara, the great god 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 collect ash as if it were wealth and remain devoted to bathing in ash. Dhaumya’s elder brother, Shushuna, performed austerity for the sake of milk; thus, the ocean of milk was bestowed upon him by the god with the trident. But how did this child become the expounder of Shiva’s teachings? Or, having realized Shiva’s true nature, how did he become steadfast in austerity? And how, through his efforts, did he gain the supreme power of Rudra’s fire—the ash that protects? This child was not ordinary; he was the son of the eminent sage Vyāghrapāda, wise among sages. Perfected by some cause in a previous birth, he had, by destiny, fallen from his own state and became a sage’s son. Because of Mahadeva’s favor and his own good fortune, he undertook austerity prompted by the desire for milk. Therefore, together with the ocean of milk, Shankara himself granted him lordship over all the hosts and eternal youth. Even the knowledge of the sacred tradition was obtained by him solely through Śaṅkara’s grace; for the supreme knowledge, directly manifest, is known to be of Kumāra, consisting of power. His role as a proclaimer of Shiva’s teachings was established by this; Kumāra, having received the ocean of knowledge from the sage, was like Nandana. The reason for his absorption in the knowledge of Shiva is seen: his own mother’s words, arising 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. After drinking as much as he wished, seeing his uncle’s son content, Upamanyu, son of Vyāghrapāda, joyfully spoke to his mother: “Mother, O greatly fortunate ascetic, give me cow’s milk; I do not drink a little, lukewarm milk, but desire the very sweet kind.” Hearing her son’s words, his ascetic mother, wife of Vyāghrapāda, was overcome with sorrow. Embracing her son with great affection, she lamented, distressed by her own poverty. Remembering and forgetting, again and again, the child Upamanyu insisted, “Give, give,” shining greatly like Rudra. Recognizing his persistence, the ascetic wife devised a gentle means to quiet his demand. Seeing some seeds she had gathered by gleaning, she ground them, mixed them with water, and spoke gently. Calling her son kindly, “Come, come, my child,” she embraced him, afflicted with sorrow, and gave him the artificial milk. After drinking the artificial milk, the boy, greatly distressed, said to her, “This is not milk.” Seeing him thus, she, sorrowful, smelled his head, wiped his lotus-like eyes with her hands, and spoke tenderly.