Through great effort, with bodies disciplined over long periods of time, the seekers had finally achieved what they had set out to do. Their hearts full of reverence, they bowed their faces low, knelt before the Lord, and addressed him with humility. “O bestower of boons,” they prayed, “we mortals have come before you. Grant us your protection, O Lord of the gods, you who give fearlessness to your devotees.” The Lord, compassionate and generous, replied, “Even those boons which are exceedingly rare, I shall grant you again—many and abundant.” When the Blessed One had spoken thus, Brahmā responded, “O Blessed One, we have already received a great boon from you, and it is more than sufficient for us.” Then Śiva spoke, saying, “In this world, my devotees, as well as those whom I have slain—those with matted locks and heads, bearing tridents in their hands—I have restrained and addressed for your sake. To those devotees who truly seek devotion, I have bestowed my grace. In the great Kāla forest, O sinless ones, the gods themselves came to me. There, a secret name composed of two words will become renowned throughout the world. It is I who have proclaimed the observance of the skull vow. “Kapālapāṇi, satisfied and steadfast in the vow of alms, is honored among all beings, treating friend and foe alike. He is self-controlled, unattached to anything, gathering only clay, ashes, and water. He dwells in holy hermitages and sacred fords, his mind ever fixed upon the Lord. I myself undertook the skull vow in ancient times. This vow is indeed difficult to uphold and supremely wondrous. “Yet, a man who succumbs to hatred and delusion abandons this great vow and remains in sin. Therefore, no one should harm or revile the great Pāśupata. Whoever, with faith, offers food to one observing this vow, or gives alms to ascetics filling their skull bowls, attains great merit. Food given in the skull bowl is supreme, for this path is born of Brahman. “Even by conversing with such a devotee, faults and evils may arise for the unworthy. But seeing the remainder—the ascetic who upholds the great vow—one should honor him. In this Kṛta age, all of this is witnessed directly in the forest. Whoever recites these teachings in the world gains an abode graced by renowned virtues and freed from faults. “Those who desire to reach the world of Rudra should dwell in sacred places. For such attainment, what need is there of men or women, even those established in spiritual disciplines? Both men and women, of all social orders and stages of life, may reside together in devotion. “By action, mind, and speech, with devotion to Rudra and mastery over the senses, let people perform their acts. There are many forms of devotion—worldly, Vedic, and those that pertain to the inner self. Through meditation, concentration, and the intellect, one should remember the Rudras. By vows, fasting, observances, and restraining the senses, devotion is deepened. “Offerings of cow’s ghee, milk, curds, fragrant substances, red kusa grass, and gifts are pleasing. Use clarified butter, incense of guggulu, and fragrant black aloewood in worship. Offer garments, perfumes, hymns of praise, flags, fans, and elevated decorations. With foods and drinks, and even the grains used in worship, let people honor the Lord with devotion.” Thus, the teachings were revealed, and the path of devotion to Rudra was made clear to all who sought it with sincerity and faith.