Hear now the sacred account as revealed in the Skanda Purāṇa, where the Lord speaks of his grace and the lofty path of devotion. “To those who yearn for true devotion, I bestow my favor,” the Lord declares. In the ancient and vast Kāla forest, the gods themselves approached him, seeking guidance. There, a profound and secret name—comprised of two words—was destined to become renowned throughout the world. The Lord then proclaimed the observance of a unique and wondrous vow: the skull vow. As Kapālapāṇi, the skull-bearer, he was satisfied, living by alms, and honored among all beings. He remained ever impartial, treating friend and foe alike, his mind steadfast and self-controlled, unattached to all things. He gathered only clay, ashes, and water, dwelling in holy hermitages and sacred fords, his thoughts ever fixed upon the Supreme Lord. It was in ancient times that the Lord himself undertook the skull vow, practicing it with utmost resolve. This vow, he said, is supremely difficult to sustain and truly marvelous. Yet, there are those who, out of hatred and delusion, abandon this great vow and remain mired in sin. Therefore, none should harm or revile the great Pāśupata, the bearer of this vow. Whoever, with faith, offers food to one observing this vow, or fills the skull with alms for ascetics, attains supreme merit. Food offered in the skull is considered the highest, for this path is born of Brahman itself. Even by conversing with such a vow-holder, one may encounter faults and evils, so great is the power and austerity of this observance. Seeing the remnants after the vow-holder has partaken, one recognizes the sanctity of the great vow. In this Kṛta age, all these things are seen directly in the forest, where the sacred tradition is alive. Whoever recites these teachings in the world attains a blessed abode, honored by hosts of virtues and freed from faults. The Lord further instructs: those who wish to attain the world of Rudra should dwell in sacred places. What need is there of men or women, even those established in spiritual disciplines, for the sake of such attainment? Both men and women, from all social orders and stages of life, may reside in these holy places. By action, mind, and speech, with devotion to Rudra and self-controlled senses, they should perform acts of worship. There are various kinds of acts: worldly, Vedic, and those that pertain to the inner self. Through meditation, concentration, and intellect, one remembers the Rudras. By vows, fasting, observances, and restraint of the senses, devotion is cultivated. Offerings of cow’s ghee, milk, curds, fragrant substances, and red kusa grass, as well as gifts, are made. Clarified butter, incense of guggulu, and black aloewood are offered, along with garments, perfumes, hymns of praise, flags, fans, and elevated decorations. Foods to eat and enjoy, drinks, and grains used in worship are also given. Vedic acts are those performed with mantras, offerings, and sacrifices. On new moon and full moon days, the Agnihotra should be performed. The desired conduct includes the drinking of Soma, the performance of sacrifices, and all prescribed rites. Acts performed with the elements—fire, earth, wind, space, moon, and sun—in mind become divine. The Lord then describes another path, the yogic method called Sāṃkhya, and explains its unique distinction. The insentient elements are joined together by the twenty-fifth principle, the puruṣa, or person. Rudra is the twenty-sixth principle, the creator, all-knowing, conscious, and sovereign. The person is eternally unmanifest, and the great Lord, Maheśvara, is the ultimate cause. For the sake of enumeration, even primordial matter, composed of qualities, is considered. Thus, the Lord revealed the essence of devotion, the greatness of the skull vow, and the various means of worship and self-realization, guiding all who seek the path of Rudra.