In ancient times, it was observed that a man, driven by hatred and delusion, would forsake the great vow and remain ensnared in sin. Such abandonment led him astray from the path of righteousness. Therefore, it is taught that one should neither harm nor revile the great Pāśupata, for he upholds the sacred vow and embodies the spirit of devotion. Those who, endowed with faith, offer food to one observing this great vow, or who give alms to ascetics—filling their skull-bowl with sustenance—perform acts of supreme merit. Indeed, food placed in the skull is considered the highest offering, for this path is born from Brahman itself, the eternal source. Even by mere conversation with one who upholds the vow, faults and evils may arise, so great is the power and purity of their commitment. When one witnesses the remnants left by such a vow-holder, reverence and humility are called for. In the Kṛta age, all these sacred practices could be seen directly in the forests, where ascetics dwelled and the great vow flourished. Whoever recites these teachings in the world gains a revered abode, honored by hosts of renowned virtues and a destroyer of faults. Those who yearn for the world of Rudra are advised to dwell in sacred places, immersing themselves in the atmosphere of holiness. For such attainment, what need is there for men or women—even those established in spiritual disciplines? Both men and women, along with those belonging to various social orders and stages of life, should reside together, united in devotion. By action, mind, and speech, with devotion to Rudra and self-controlled senses, people are urged to perform acts of worship. There are worldly, Vedic, and other forms of devotion, as well as those pertaining to the inner self. Through meditation, concentration, and intellect, one remembers the Rudras. Vows, fasting, observances, and restraint of the senses further strengthen this devotion. Offerings of cow's ghee, milk, curds, fragrant substances, red kusa grass, and gifts are made in reverence. Clarified butter, incense of guggulu, and fragrant black aloewood are used in worship. Garments, perfumes, hymns of praise, flags, fans, and elevated decorations adorn the rituals. Foods to eat and enjoy, drinks, and even the grains used in worship are considered part of the sacred acts. The acts deemed Vedic are those performed with Vedic mantras, offerings, and sacrifices. On the new moon and full moon, the Agnihotra should be performed. The desired conduct includes drinking Soma, performing sacrifices, and fulfilling all prescribed rites. Fire, earth, wind, space, moon, and sun—each element is invoked in worship, and any act performed with these in mind becomes divine. Another path is the yogic method called Sāṃkhya. In this, the insentient elements are joined together by the twenty-fifth principle, the puruṣa, or person. Rudra is recognized as the twenty-sixth principle: the creator, all-knowing, conscious, and sovereign. The puruṣa remains eternally unmanifest, while the great Lord, Maheśvara, is the ultimate cause. For the sake of enumeration, the primordial matter—pradhāna, composed of qualities—is also considered. This cause, too, belongs to Rudra and is called the desired state. The principle within primordial matter is insentient, but knowing the essential difference in purpose, the principle is reckoned without enumeration. Thus, the essential nature and enumeration of principles are truly explained. Devotion established in Sāṃkhya is regarded by the wise as spiritual. Another devotee, dedicated to breath-control, meditates with restrained senses, contemplating the divine seated in the heart’s lotus-center: five-faced, three-eyed, white and auspicious, ten-armed, with hands granting boons and fearlessness. Such a one, truly devoted to Rudra, is called a Rudra devotee. This path and its practices were established by Rudra himself at the gathering of Brahmā and the other gods, marking it as sacred and eternal.