The Rite of the Pashupata Vow

Verse 1 (shiva.vayaviya.33.1)

ऋषय ऊचुः । भगवञ्छ्रोतुमिच्छामो व्रतं पाशुपतं परम् । ब्रह्मादयोऽपि यत्कृत्वा सर्वे पाशुपताः स्मृताः

ṛṣaya ūcuḥ | bhagavañchrotumicchāmo vrataṁ pāśupataṁ param | brahmādayo'pi yatkṛtvā sarve pāśupatāḥ smṛtāḥ

The sages said: O Lord, we wish to hear of that supreme Pashupata vow, by performing which even Brahma and the other gods came to be known as Pashupatas.

Verse 2 (shiva.vayaviya.33.2)

वायुरुवाच । रहस्यं वः प्रवक्ष्यामि सर्वपापनिकृन्तनम् । व्रतं पाशुपतं श्रौतमथर्वशिरसि श्रुतम्

vāyuruvāca | rahasyaṁ vaḥ pravakṣyāmi sarvapāpanikṛntanam | vrataṁ pāśupataṁ śrautamatharvaśirasi śrutam

Vayu said: I shall tell you that secret which cuts away all sin — the Vedic Pashupata vow, taught in the Atharvashiras.

Verse 3 (shiva.vayaviya.33.3)

कालश्चैत्री पौर्णमासी देशः शिवपरिग्रहः । क्षेत्रारामाद्यरण्यं वा प्रशस्तः शुभलक्षणः

kālaścaitrī paurṇamāsī deśaḥ śivaparigrahaḥ | kṣetrārāmādyaraṇyaṁ vā praśastaḥ śubhalakṣaṇaḥ

The proper time is the full moon of Chaitra; the place should be one favored by Shiva — a sacred field, garden, or forest marked by auspicious signs and held in high repute.

Verse 4 (shiva.vayaviya.33.4)

तत्र पूर्वं त्रयोदश्यां सुस्नातः सुकृताह्निकः । अनुज्ञाप्य स्वमाचार्यं सम्पूज्य प्रणिपत्य च

tatra pūrvaṁ trayodaśyāṁ susnātaḥ sukṛtāhnikaḥ | anujñāpya svamācāryaṁ sampūjya praṇipatya ca

There, on the preceding thirteenth day, having bathed well and completed the daily rites, having sought his teacher's permission, and having worshipped and bowed to him —

Verse 5 (shiva.vayaviya.33.5)

पूजां वैशेषिकीं कृत्वा शुक्लाम्बरधरः स्वयम् । शुक्लयज्ञोपवीती च शुक्लमाल्यानुलेपनः

pūjāṁ vaiśeṣikīṁ kṛtvā śuklāmbaradharaḥ svayam | śuklayajñopavītī ca śuklamālyānulepanaḥ

having performed the special worship, he should wear white garments, a white sacred thread, and adorn himself with white garlands and white unguents —

Verse 6 (shiva.vayaviya.33.6)

दर्भासने समासीनो दर्भमुष्टिं प्रगृह्य च । प्राणायामत्रयं कृत्वा प्राङ्मुखो वाप्युदङ्मुखः । ध्यात्वा देवं च देवीं च तद्विज्ञापनवर्त्मना

darbhāsane samāsīno darbhamuṣṭiṁ pragṛhya ca | prāṇāyāmatrayaṁ kṛtvā prāṅmukho vāpyudaṅmukhaḥ | dhyātvā devaṁ ca devīṁ ca tadvijñāpanavartmanā

seated on a mat of kusha grass, holding a fistful of kusha in hand, performing three rounds of pranayama, facing east or north, meditating on the God and the Goddess, in the manner of making his petition known to them —

Verse 7 (shiva.vayaviya.33.7)

व्रतमेतत्करोमीति भवेत्सङ्कल्प्य दीक्षितः । यावच्छरीरपातं वा द्वादशाब्दमथापि वा

vratametatkaromīti bhavetsaṅkalpya dīkṣitaḥ | yāvaccharīrapātaṁ vā dvādaśābdamathāpi vā

he should take the vow with the resolve "I undertake this observance," committing either for the rest of his life or for twelve years —

Verse 8 (shiva.vayaviya.33.8)

तदर्धं वा तदर्धं वा मासद्वादशकं तु वा । तदर्धं वा तदर्धं वा मासमेकमथापि वा

tadardhaṁ vā tadardhaṁ vā māsadvādaśakaṁ tu vā | tadardhaṁ vā tadardhaṁ vā māsamekamathāpi vā

or for half of that, or half again of that, or for twelve months; or half of that, or half again of that, or for a single month —

Verse 9 (shiva.vayaviya.33.9)

दिनद्वादशकं वाथ दिनषट्कमथापि वा । तदर्धं दिनमेकं वा व्रतसङ्कल्पनावधि

dinadvādaśakaṁ vātha dinaṣaṭkamathāpi vā | tadardhaṁ dinamekaṁ vā vratasaṅkalpanāvadhi

or for twelve days, or for six days; or half of that, or for a single day — such are the possible durations for taking this vow.

Verse 10 (shiva.vayaviya.33.10)

अग्निमाधाय विधिवद्विरजाहोमकारणात् । हुत्वाज्येन समिद्भिश्च चरुणा च यथाक्रमम्

agnimādhāya vidhivadvirajāhomakāraṇāt | hutvājyena samidbhiśca caruṇā ca yathākramam

having duly established the sacred fire for the sake of the Viraja-homa, and having offered oblations in due order with ghee, sacrificial sticks, and cooked grain —

Verse 11 (shiva.vayaviya.33.11)

पूर्णामापूर्य तां भूयस्तत्त्वानां शुद्धिमुद्दिशन् । जुहुयान्मूलमन्त्रेण तैरेव समिदादिभिः

pūrṇāmāpūrya tāṁ bhūyastattvānāṁ śuddhimuddiśan | juhuyānmūlamantreṇa taireva samidādibhiḥ

then, having filled it again to the full, aiming at the purification of the tattvas, he should make oblation once more with the root-mantra, using those same sticks and other materials.

Verse 12 (shiva.vayaviya.33.12)

तत्त्वान्येतानि मद्देहे शुद्ध्यन्तामित्यनुस्मरन् । पञ्चभूतानि तन्मात्राः पञ्चकर्मेन्द्रियाणि च

tattvānyetāni maddehe śuddhyantāmityanusmaran | pañcabhūtāni tanmātrāḥ pañcakarmendriyāṇi ca

recollecting, "may these elements be purified within my body" — namely, the five gross elements, the five subtle essences, the five organs of action —

Verse 13 (shiva.vayaviya.33.13)

ज्ञानकर्मविभेदेन पञ्चकर्मविभागशः । त्वगादिधातवः सप्त पञ्च प्राणादिवायवः

jñānakarmavibhedena pañcakarmavibhāgaśaḥ | tvagādidhātavaḥ sapta pañca prāṇādivāyavaḥ

divided by knowledge and action into five parts each; the seven bodily constituents beginning with skin; the five vital breaths beginning with prana —

Verse 14 (shiva.vayaviya.33.14)

मनोबुद्धिरहङ्ख्यातिर्गुणाः प्रकृतिपूरुषौ । रागो विद्याकले चैव नियतिः काल एव च

manobuddhirahaṅkhyātirguṇāḥ prakṛtipūruṣau | rāgo vidyākale caiva niyatiḥ kāla eva ca

mind, intellect, ego, the three gunas, primordial nature and the individual soul; attachment, knowledge, capability, necessity, and time —

Verse 15 (shiva.vayaviya.33.15)

माया च शुद्धिविद्या च महेश्वरसदाशिवौ । शक्तिश्च शिवतत्त्वं च तत्त्वानि क्रमशो विदुः

māyā ca śuddhividyā ca maheśvarasadāśivau | śaktiśca śivatattvaṁ ca tattvāni kramaśo viduḥ

maya, pure knowledge, the principles of Maheshvara and Sadashiva, Shakti, and the Shiva-principle — these, in due order, are known as the tattvas.

Verse 16 (shiva.vayaviya.33.16)

मन्त्रैस्तु विरजैर्हुत्वा होतासौ विरजा भवेत् । शिवानुग्रहमासाद्य ज्ञानवान्स हि जायते

mantraistu virajairhutvā hotāsau virajā bhavet | śivānugrahamāsādya jñānavānsa hi jāyate

Having offered oblation with the Viraja mantras, that officiant himself becomes free of impurity; attaining Shiva's grace, he becomes a man of true knowledge.

Verse 17 (shiva.vayaviya.33.17)

अथ गोमयमादाय पिण्डीकृत्याभिमन्त्र्य च । विन्यस्याग्नौ च सम्प्रोक्ष्य दिने तस्मिन्हविष्यभुक्

atha gomayamādāya piṇḍīkṛtyābhimantrya ca | vinyasyāgnau ca samprokṣya dine tasminhaviṣyabhuk

Then, taking cow-dung, forming it into a lump, consecrating it with mantra, placing it in the fire and sprinkling it with water, he should on that day eat only consecrated food.

Verse 18 (shiva.vayaviya.33.18)

प्रभाते तु चतुर्दश्यां कृत्वा सर्वं पुरोदितम् । दिने तस्मिन्निराहारः कालं शेषं समापयेत्

prabhāte tu caturdaśyāṁ kṛtvā sarvaṁ puroditam | dine tasminnirāhāraḥ kālaṁ śeṣaṁ samāpayet

At dawn on the fourteenth day, having performed everything already described, he should remain without food that day and pass the remaining time so.

Verse 19 (shiva.vayaviya.33.19)

प्रातः पर्वणि चाप्येवं कृत्वा होमावसानतः । उपसंहृत्य रुद्राग्निं गृह्णीयाद्भस्म यत्नतः

prātaḥ parvaṇi cāpyevaṁ kṛtvā homāvasānataḥ | upasaṁhṛtya rudrāgniṁ gṛhṇīyādbhasma yatnataḥ

Doing likewise at dawn on the parvan day, at the conclusion of the fire-offering he should gather in the Rudra-fire and carefully take up its sacred ash.

Verse 20 (shiva.vayaviya.33.20)

ततश्च जटिलो मुण्डी शिखैकजट एव वा । भूत्वा स्नात्वा ततो वीतलज्जश्चेत्स्याद्दिगम्बरः

tataśca jaṭilo muṇḍī śikhaikajaṭa eva vā | bhūtvā snātvā tato vītalajjaścetsyāddigambaraḥ

Thereafter, becoming either matted-haired, or shaven, or wearing a single lock of matted hair, and having bathed, he may — if free of shame — even go without garments.

Verse 21 (shiva.vayaviya.33.21)

अपि काषायवसनश्चर्मचीराम्बरोऽथ वा । एकाम्बरो वल्कली वा भवेद्दण्डी च मेखली

api kāṣāyavasanaścarmacīrāmbaro'tha vā | ekāmbaro valkalī vā bhaveddaṇḍī ca mekhalī

or he may wear ochre robes, or garments of hide or bark-cloth; or he may wear a single cloth, or the bark-garment of an ascetic — and he should carry the staff and wear the girdle.

Verse 22 (shiva.vayaviya.33.22)

प्रक्षाल्य चरणौ पश्चाद् द्विराचम्यात्मनस्तनुम् । सङ्कुलीकृत्य तद्भस्म विरजानलसम्भवम्

prakṣālya caraṇau paścād dvirācamyātmanastanum | saṅkulīkṛtya tadbhasma virajānalasambhavam

Then, having washed both feet, having sipped water for purification twice, and having gathered together that sacred ash born of the Viraja-fire —

Verse 23 (shiva.vayaviya.33.23)

अग्निरित्यादिभिर्मन्त्रैः षड्भिराथर्वणैः क्रमात् । विमृज्याङ्गानि मूर्द्धादिचरणान्तानि तैः स्पृशेत्

agnirityādibhirmantraiḥ ṣaḍbhirātharvaṇaiḥ kramāt | vimṛjyāṅgāni mūrddhādicaraṇāntāni taiḥ spṛśet

reciting in order the six Atharvan mantras beginning "agniḥ...", he should wipe his limbs with the ash and touch himself with those mantras from the crown of the head down to the feet.

Verse 24 (shiva.vayaviya.33.24)

ततस्तेन क्रमेणैव समुद्धृत्य च भस्मना । सर्वाङ्गोद्धूलनं कुर्यात्प्रणवेन शिवेन वा

tatastena krameṇaiva samuddhṛtya ca bhasmanā | sarvāṅgoddhūlanaṁ kuryātpraṇavena śivena vā

Then, in that same order, taking up the ash, he should dust it over his entire body while reciting the syllable Om, or the mantra of Shiva.

Verse 25 (shiva.vayaviya.33.25)

ततस्त्रिपुण्ड्रं रचयेत्त्रियायुषसमाह्वयम् । शिवभावं समागम्य शिवयोगमथाचरेत्

tatastripuṇḍraṁ racayettriyāyuṣasamāhvayam | śivabhāvaṁ samāgamya śivayogamathācaret

He should then mark the triple horizontal stripe called Tryayusha; and having attained the very nature of Shiva, he should thereafter practise union with Shiva.

Verse 26 (shiva.vayaviya.33.26)

कुर्यात् त्रिसन्ध्यमप्येवमेतत्पाशुपतं व्रतम् । भुक्तिमुक्तिप्रदं चैतत्पशुत्वं विनिवर्तयेत्

kuryāt trisandhyamapyevametatpāśupataṁ vratam | bhuktimuktipradaṁ caitatpaśutvaṁ vinivartayet

He should perform this Pashupata vow likewise at all three junctures of the day; it bestows both enjoyment and liberation, and removes his bondage as a mere bound soul.

Verse 27 (shiva.vayaviya.33.27)

तत्पशुत्वं परित्यज्य कृत्वा पाशुपतं व्रतम् । पूजनीयो महादेवो लिङ्गमूर्तिः सनातनः

tatpaśutvaṁ parityajya kṛtvā pāśupataṁ vratam | pūjanīyo mahādevo liṅgamūrtiḥ sanātanaḥ

Having abandoned that condition of bondage by performing the Pashupata vow, one should worship the eternal Mahadeva in the form of the linga.

Verse 28 (shiva.vayaviya.33.28)

पद्ममष्टदलं हैमं नवरत्नैरलङ्कृतम् । कर्णिकाकेशरोपेतमासनं परिकल्पयेत्

padmamaṣṭadalaṁ haimaṁ navaratnairalaṅkṛtam | karṇikākeśaropetamāsanaṁ parikalpayet

One should fashion a seat in the form of an eight-petalled golden lotus, adorned with the nine gems, complete with its pericarp and filaments.

Verse 29 (shiva.vayaviya.33.29)

विभवे तदभावे तु रक्तं सितमथापि वा । पद्मं तस्याप्यभावे तु केवलं भावनामयम्

vibhave tadabhāve tu raktaṁ sitamathāpi vā | padmaṁ tasyāpyabhāve tu kevalaṁ bhāvanāmayam

If means are wanting, a red or white lotus will do instead; and if even that is unavailable, a lotus imagined purely in contemplation suffices.

Verse 30 (shiva.vayaviya.33.30)

तत्पद्मकर्णिकामध्ये कृत्वा लिङ्गं कनीयसम् । स्फीटिकं पीठिकोपेतं पूजयेद्विधिवत्क्रमात्

tatpadmakarṇikāmadhye kṛtvā liṅgaṁ kanīyasam | sphīṭikaṁ pīṭhikopetaṁ pūjayedvidhivatkramāt

In the middle of that lotus's pericarp he should place a small crystal linga, set upon its pedestal, and worship it duly, step by step.

Verse 31 (shiva.vayaviya.33.31)

प्रतिष्ठाप्य विधानेन तल्लिङ्गं कृतशोधनम् । परिकल्प्यासनं मूर्तिं पञ्चवक्त्रप्रकारतः

pratiṣṭhāpya vidhānena talliṅgaṁ kṛtaśodhanam | parikalpyāsanaṁ mūrtiṁ pañcavaktraprakārataḥ

Having installed that linga, first duly purified, and having conceived its seat, he should visualize the image in its five-faced form.

Verse 32 (shiva.vayaviya.33.32)

पञ्चगव्यादिभिः पूर्णैर्यथाविभवसम्भृतैः । स्नापयेत्कलशैः पूर्णैरष्टापदसमुद्भवैः

pañcagavyādibhiḥ pūrṇairyathāvibhavasambhṛtaiḥ | snāpayetkalaśaiḥ pūrṇairaṣṭāpadasamudbhavaiḥ

He should then bathe it with full vessels made of gold, filled with the five products of the cow and other substances, gathered according to his means.

Verse 33 (shiva.vayaviya.33.33)

गन्धद्रव्यैः सकर्पूरैश्चन्दनाद्यैः सकुङ्कुमैः । सवेदिकं समालिप्य लिङ्गं भूषणभूषितम्

gandhadravyaiḥ sakarpūraiścandanādyaiḥ sakuṅkumaiḥ | savedikaṁ samālipya liṅgaṁ bhūṣaṇabhūṣitam

With fragrant substances mixed with camphor, and with sandal-paste and other pastes touched with kumkum, he should anoint the linga together with its pedestal, and adorn it with ornaments.

Verse 34 (shiva.vayaviya.33.34)

बिल्वपत्रैश्च पद्मैश्च रक्तैः श्वेतैस्तथोत्पलैः । नीलोत्पलैस्तथान्यैश्च पुष्पैस्तैस्तैस्सुगन्धिभिः

bilvapatraiśca padmaiśca raktaiḥ śvetaistathotpalaiḥ | nīlotpalaistathānyaiśca puṣpaistaistaissugandhibhiḥ

With bilva leaves, with red and white lotuses, with blue lotuses, and with all manner of other fragrant flowers —

Verse 35 (shiva.vayaviya.33.35)

पुण्यैः प्रशस्तैः पत्रैश्च चित्रैर्दूर्वाक्षतादिभिः । समभ्यर्च्य यथालाभं महापूजाविधानतः

puṇyaiḥ praśastaiḥ patraiśca citrairdūrvākṣatādibhiḥ | samabhyarcya yathālābhaṁ mahāpūjāvidhānataḥ

with sacred and excellent leaves, with fine durva grass and unbroken rice-grains and the like — he should worship it thoroughly, according to what he can obtain, following the rite of the Great Worship.

Verse 36 (shiva.vayaviya.33.36)

धूपं दीपं तथा चापि नैवेद्यं च समादिशेत् । निवेदयित्वा विभवे कल्याणं च समाचरेत्

dhūpaṁ dīpaṁ tathā cāpi naivedyaṁ ca samādiśet | nivedayitvā vibhave kalyāṇaṁ ca samācaret

He should offer incense, lamp, and food-offering; having made his offering according to his means, he should conduct himself auspiciously.

Verse 37 (shiva.vayaviya.33.37)

इष्टानि च विशिष्टानि न्यायेनोपार्जितानि च । सर्वद्रव्याणि देयानि व्रते तस्मिन्विशेषतः

iṣṭāni ca viśiṣṭāni nyāyenopārjitāni ca | sarvadravyāṇi deyāni vrate tasminviśeṣataḥ

In this vow, one should offer, above all, materials that are cherished, of the finest quality, and rightfully earned.

Verse 38 (shiva.vayaviya.33.38)

श्रीपत्रोत्पलपद्मानां सङ्ख्या साहस्रिकी मता । प्रत्येकमपरा सङ्ख्या शतमष्टोत्तरं द्विजाः

śrīpatrotpalapadmānāṁ saṅkhyā sāhasrikī matā | pratyekamaparā saṅkhyā śatamaṣṭottaraṁ dvijāḥ

O twice-born ones, the prescribed number of bilva-leaves, blue lotuses, and lotuses is a thousand; failing that, one hundred and eight of each.

Verse 39 (shiva.vayaviya.33.39)

तत्रापि च विशेषेण न त्यजेद्बिल्वपत्रकम् । हैममेकं परं प्राहुः पद्मं पद्मसहस्रकात्

tatrāpi ca viśeṣeṇa na tyajedbilvapatrakam | haimamekaṁ paraṁ prāhuḥ padmaṁ padmasahasrakāt

Among these, one should on no account omit the bilva-leaf in particular; and a single golden lotus is declared superior even to a thousand ordinary lotuses.

Verse 40 (shiva.vayaviya.33.40)

नीलोत्पलादिष्वप्येतत्समानं बिल्बपत्रकैः । पुष्पान्तरे न नियमो यथालाभं निवेदयेत्

nīlotpalādiṣvapyetatsamānaṁ bilbapatrakaiḥ | puṣpāntare na niyamo yathālābhaṁ nivedayet

The same rule of equivalence applies to blue lotuses and the like, as with bilva-leaves; for other flowers there is no fixed rule — he may offer whatever is available.

Verse 41 (shiva.vayaviya.33.41)

अष्टाङ्गमर्घ्यमुत्कृष्टं धूपालेपौ विशेषतः । चन्दनं वामदेवाख्ये हरितालं च पौरुषे

aṣṭāṅgamarghyamutkṛṣṭaṁ dhūpālepau viśeṣataḥ | candanaṁ vāmadevākhye haritālaṁ ca pauruṣe

The eightfold arghya is the most excellent; and incense and unguents should differ according to the face — sandal-paste for the face called Vamadeva, and yellow orpiment for the Purusha face —

Verse 42 (shiva.vayaviya.33.42)

ईशाने भसितं केचिदालेपनमितीदृशम् । न धूपमिति मन्यन्ते धूपान्तरविधानतः । सितागुरुमघोराख्ये मुखे कृष्णागुरुं पुनः

īśāne bhasitaṁ kecidālepanamitīdṛśam | na dhūpamiti manyante dhūpāntaravidhānataḥ | sitāgurumaghorākhye mukhe kṛṣṇāguruṁ punaḥ

for Ishana some hold that sacred ash alone is the proper unguent, and do not regard it as incense, following a differing rule; on the face called Aghora, white agaru, and again black agaru —

Verse 43 (shiva.vayaviya.33.43)

पौरुषे गुग्गुलं सद्ये सौम्ये सौगन्धिकं मुखे । ईशानेऽपि ह्युशीरादि देयाद् धूपं विशेषतः

pauruṣe guggulaṁ sadye saumye saugandhikaṁ mukhe | īśāne'pi hyuśīrādi deyād dhūpaṁ viśeṣataḥ

guggulu for Purusha and for Sadyojata, a sweet fragrance for the Saumya face; and for Ishana, vetiver-root and the like — thus should incense be offered specifically to each.

Verse 44 (shiva.vayaviya.33.44)

शर्करामधुकर्पूरकपिलाघृतसंयुतम् । चन्दनागरुकाष्ठाद्यं सामान्यं सम्प्रचक्षते

śarkarāmadhukarpūrakapilāghṛtasaṁyutam | candanāgarukāṣṭhādyaṁ sāmānyaṁ sampracakṣate

A mixture of sugar, honey, camphor, and ghee from a tawny cow, together with sandalwood and agaru-wood — this is declared to be the common formula.

Verse 45 (shiva.vayaviya.33.45)

कर्पूरवर्तिराज्याढ्या देया दीपावलिस्ततः । अर्घ्यमाचमनं देयं प्रतिवक्त्रमतः परम्

karpūravartirājyāḍhyā deyā dīpāvalistataḥ | arghyamācamanaṁ deyaṁ prativaktramataḥ param

Then a row of lamps, rich with camphor wicks and ghee, should be offered; after that, arghya and water for sipping should be offered separately to each face.

Verse 46 (shiva.vayaviya.33.46)

प्रथमावरणे पूज्यौ क्रमाद्धेरम्बषण्मुखौ । ब्रह्माङ्गानि ततश्चैव प्रथमावरणेऽर्चिते

prathamāvaraṇe pūjyau kramāddherambaṣaṇmukhau | brahmāṅgāni tataścaiva prathamāvaraṇe'rcite

In the first enclosure, Ganesha and the six-faced Kartikeya are to be worshipped in order; and in that same first enclosure, the limbs of Brahman are also worshipped.

Verse 47 (shiva.vayaviya.33.47)

द्वितीयावरणे पूज्या विघ्नेशाश्चक्रवर्तिनः । तृतीयावरणे पूज्या भवाद्या अष्टमूर्तयः

dvitīyāvaraṇe pūjyā vighneśāścakravartinaḥ | tṛtīyāvaraṇe pūjyā bhavādyā aṣṭamūrtayaḥ

In the second enclosure, the sovereign lords of obstacles are to be worshipped; in the third enclosure, the eight forms beginning with Bhava.

Verse 48 (shiva.vayaviya.33.48)

महादेवादयस्तत्र तथैकादशमूर्तयः । चतुर्थावरणे पूज्याः सर्व एव गणेश्वराः

mahādevādayastatra tathaikādaśamūrtayaḥ | caturthāvaraṇe pūjyāḥ sarva eva gaṇeśvarāḥ

There too, the eleven forms beginning with Mahadeva are worshipped; in the fourth enclosure, all the lords of the ganas are to be worshipped.

Verse 49 (shiva.vayaviya.33.49)

बहिरेव तु पद्मस्य पञ्चमावरणे क्रमात् । दशदिक्पतयः पूज्याः सास्त्राः सानुचरास्तथा

bahireva tu padmasya pañcamāvaraṇe kramāt | daśadikpatayaḥ pūjyāḥ sāstrāḥ sānucarāstathā

Outside the lotus, in the fifth enclosure, the ten guardians of the directions are to be worshipped in order, together with their weapons and attendants.

Verse 50 (shiva.vayaviya.33.50)

ब्रह्मणो मानसाः पुत्राः सर्वेऽपि ज्योतिषां गणाः । सर्वा देव्यश्च देवाश्च सर्वे सर्वे च खेचराः

brahmaṇo mānasāḥ putrāḥ sarve'pi jyotiṣāṁ gaṇāḥ | sarvā devyaśca devāśca sarve sarve ca khecarāḥ

Brahma's mind-born sons, all the hosts of luminaries, all the goddesses, all the gods, and all the sky-dwelling beings —

Verse 51 (shiva.vayaviya.33.51)

पातालवासिनश्चान्ये सर्वे मुनिगणा अपि । योगिनो हि मखाः सर्वे पतङ्गा मातरस्तथा

pātālavāsinaścānye sarve munigaṇā api | yogino hi makhāḥ sarve pataṅgā mātarastathā

those who dwell in the netherworld, all the hosts of sages, all yogis, all the personified sacrifices, the winged beings, and the Mother-goddesses too —

Verse 52 (shiva.vayaviya.33.52)

क्षेत्रपालाश्च सगणाः सर्वं चैतच्चराचरम् । पूजनीयं शिवप्रीत्या मत्वा शम्भुविभूतिमत्

kṣetrapālāśca sagaṇāḥ sarvaṁ caitaccarācaram | pūjanīyaṁ śivaprītyā matvā śambhuvibhūtimat

the guardians of the sacred field with their hosts, and this entire universe of moving and unmoving beings — all of this is to be worshipped for Shiva's pleasure, understanding it as the manifest glory of Shambhu.

Verse 53 (shiva.vayaviya.33.53)

अथावरणपूजान्ते सम्पूज्य परमेश्वरम् । साज्यं सव्यजनं हृद्यं हविर्भक्त्या निवेदयेत्

athāvaraṇapūjānte sampūjya parameśvaram | sājyaṁ savyajanaṁ hṛdyaṁ havirbhaktyā nivedayet

Then, at the conclusion of the worship of the enclosures, having worshipped the Supreme Lord, he should devotedly offer a pleasing oblation together with ghee and the ritual fan.

Verse 54 (shiva.vayaviya.33.54)

मुखवासादिकं दत्त्वा ताम्बूलं सोपदंशकम् । अलङ्कृत्य च भूयोऽपि नानापुष्पविभूषणैः

mukhavāsādikaṁ dattvā tāmbūlaṁ sopadaṁśakam | alaṅkṛtya ca bhūyo'pi nānāpuṣpavibhūṣaṇaiḥ

Having offered mouth-fresheners and betel with its accompaniments, he should once more adorn the deity with various flowers and ornaments.

Verse 55 (shiva.vayaviya.33.55)

नीराजनान्ते विस्तीर्य पूजाशेषं समापयेत् । चषकं सोपकारं च शयनं च समर्पयेत्

nīrājanānte vistīrya pūjāśeṣaṁ samāpayet | caṣakaṁ sopakāraṁ ca śayanaṁ ca samarpayet

After the waving of lamps, he should complete the remaining worship in full detail, and offer a cup with its accessories, and a couch.

Verse 56 (shiva.vayaviya.33.56)

चन्द्रसङ्काशहारं च शयनीयं समर्पयेत् । आद्यं नृपोचितं हृद्यं तत्सर्वमनुरूपतः

candrasaṅkāśahāraṁ ca śayanīyaṁ samarpayet | ādyaṁ nṛpocitaṁ hṛdyaṁ tatsarvamanurūpataḥ

He should offer a garland resembling the moon, and a resting-place; and all such fine and fitting things, worthy of a king, offered each according to what is proper.

Verse 57 (shiva.vayaviya.33.57)

कृत्वा च कारयित्वा च हुत्वा च प्रतिपूजनम् । व्योमेशस्तवं जप्त्वा विद्यां पञ्चाक्षरीं जपेत्

kṛtvā ca kārayitvā ca hutvā ca pratipūjanam | vyomeśastavaṁ japtvā vidyāṁ pañcākṣarīṁ japet

Having thus performed the worship himself and had it performed by others, having made oblation and offered the return-worship, he should recite the hymn to the Lord of the Sky and then repeat the five-syllabled mantra.

Verse 58 (shiva.vayaviya.33.58)

प्रदक्षिणां प्रणामं च कृत्वात्मानं समर्पयेत् । ततः पुरस्ताद्देवस्य गुरुविप्रौ च पूजयेत्

pradakṣiṇāṁ praṇāmaṁ ca kṛtvātmānaṁ samarpayet | tataḥ purastāddevasya guruviprau ca pūjayet

Having circumambulated and bowed, he should offer himself entirely; then, in the presence of the deity, he should worship also his teacher and the brahmins.

Verse 59 (shiva.vayaviya.33.59)

दत्त्वार्घ्यमष्टौ पुष्पाणि देवमुद्वास्य लिङ्गतः । अग्नेश्चाग्निं सुसंयम्य ह्युद्वास्य च तमप्युत

dattvārghyamaṣṭau puṣpāṇi devamudvāsya liṅgataḥ | agneścāgniṁ susaṁyamya hyudvāsya ca tamapyuta

Having offered arghya and eight flowers, he should take leave of the deity from the linga; and having carefully contained the fire within the fire, he should take leave of that as well.

Verse 60 (shiva.vayaviya.33.60)

प्रत्यहं च जनस्त्वेवं कुर्यात्सेवां पुरोदिताम् । ततस्तत्साम्बुजं लिङ्गं सर्वोपकरणान्वितम्

pratyahaṁ ca janastvevaṁ kuryātsevāṁ puroditām | tatastatsāmbujaṁ liṅgaṁ sarvopakaraṇānvitam

And a person should perform this service, as described, every single day; thereafter, that linga together with its lotus and all its ritual implements —

Verse 61 (shiva.vayaviya.33.61)

समर्पयेत्स्वगुरवे स्थापयेद्वा शिवालये । सम्पूज्य च गुरून्विप्रान् व्रतिनश्च विशेषतः

samarpayetsvagurave sthāpayedvā śivālaye | sampūjya ca gurūnviprān vratinaśca viśeṣataḥ

he should offer to his own teacher, or install it in a Shiva temple; and he should worship the teachers, brahmins, and especially fellow votaries of the vow.

Verse 62 (shiva.vayaviya.33.62)

भक्तान्द्विजांश्च शक्तश्चेद्दीनानाथांश्च तोषयेत् । स्वयं चानशने शक्तः फलमूलाशनोऽथ वा

bhaktāndvijāṁśca śaktaśceddīnānāthāṁśca toṣayet | svayaṁ cānaśane śaktaḥ phalamūlāśano'tha vā

If able, he should also please the devotees, brahmins, and the poor and helpless; and he himself, if capable, should fast, or else subsist on fruits and roots.

Verse 63 (shiva.vayaviya.33.63)

पयोव्रतो वा भिक्षाशी भवेदेकाशनस्तथा । नक्तं युक्ताशनो नित्यं भूशय्यानिरतः शुचिः

payovrato vā bhikṣāśī bhavedekāśanastathā | naktaṁ yuktāśano nityaṁ bhūśayyānirataḥ śuciḥ

or he may keep a milk-diet vow, or live on alms, or eat but once a day; taking a proper meal only at night, sleeping always on the bare ground, and remaining pure.

Verse 64 (shiva.vayaviya.33.64)

भस्मशायी तृणेशायी चीराजिनधृतोऽथ वा । ब्रह्मचर्यव्रतो नित्यं व्रतमेतत्समाचरेत्

bhasmaśāyī tṛṇeśāyī cīrājinadhṛto'tha vā | brahmacaryavrato nityaṁ vratametatsamācaret

sleeping upon ash, or upon grass, or wearing bark-garments or a deerskin, and observing perpetual celibacy, he should carry out this vow.

Verse 65 (shiva.vayaviya.33.65)

अर्कवारे तथार्द्रायां पञ्चदश्यां च पक्षयोः । अष्टम्यां च चतुर्दश्यां शक्तस्तूपवसेदपि

arkavāre tathārdrāyāṁ pañcadaśyāṁ ca pakṣayoḥ | aṣṭamyāṁ ca caturdaśyāṁ śaktastūpavasedapi

On Sundays, on the Ardra asterism, on the fifteenth of both fortnights, and on the eighth and fourteenth days — if able, he should observe a fast on these too.

Verse 66 (shiva.vayaviya.33.66)

पाखण्डिपतितोदक्याः सूतकान्त्यजपूर्वकान् । वर्जयेत्सर्वयत्नेन मनसा कर्मणा गिरा

pākhaṇḍipatitodakyāḥ sūtakāntyajapūrvakān | varjayetsarvayatnena manasā karmaṇā girā

Heretics, the fallen, women in their courses, those under birth- or death-impurity, and outcastes — these he should avoid entirely, in thought, word, and deed.

Verse 67 (shiva.vayaviya.33.67)

क्षमादानदयासत्याहिंसाशीलः सदा भवेत् । सन्तुष्टश्च प्रशान्तश्च जपध्यानरतस्तथा

kṣamādānadayāsatyāhiṁsāśīlaḥ sadā bhavet | santuṣṭaśca praśāntaśca japadhyānaratastathā

He should always be of a nature given to forgiveness, generosity, compassion, truthfulness, and non-violence; he should be content, tranquil, and ever devoted to recitation and meditation.

Verse 68 (shiva.vayaviya.33.68)

कुर्यात्त्रिषवणस्नानं भस्मस्नानमथापि वा । पूजां वैशेषिकीं चैव मनसा वचसा गिरा

kuryāttriṣavaṇasnānaṁ bhasmasnānamathāpi vā | pūjāṁ vaiśeṣikīṁ caiva manasā vacasā girā

He should bathe at the three junctures of the day, or else bathe in sacred ash; and he should also perform the special worship with mind, speech, and voice.

Verse 69 (shiva.vayaviya.33.69)

बहुनात्र किमुक्तेन नाचरेदशिवं व्रती । प्रमादात्तु तथाचारे निरूप्य गुरुलाघवे

bahunātra kimuktena nācaredaśivaṁ vratī | pramādāttu tathācāre nirūpya gurulāghave

What need is there to say more — the votary should never behave in a manner contrary to Shiva; but should he do so through inadvertence, having first ascertained whether the fault is grave or slight —

Verse 70 (shiva.vayaviya.33.70)

उचितां निष्कृतिं कुर्यात्पूजाहोमजपादिभिः । आसमाप्तेर्व्रतस्यैवमाचरेन्न प्रमादतः

ucitāṁ niṣkṛtiṁ kuryātpūjāhomajapādibhiḥ | āsamāptervratasyaivamācarenna pramādataḥ

he should make suitable atonement through worship, fire-offering, recitation, and the like; thus should he conduct himself until the vow's completion, without negligence.

Verse 71 (shiva.vayaviya.33.71)

गोदानं च वृषोत्सर्गं कुर्यात्पूजां च सम्पदा । भक्तश्च शिवप्रीत्यर्थं सर्वकामविवर्जितः

godānaṁ ca vṛṣotsargaṁ kuryātpūjāṁ ca sampadā | bhaktaśca śivaprītyarthaṁ sarvakāmavivarjitaḥ

He should give a cow in gift and release a bull, and worship according to his means; and, as a devotee, free from all worldly desire, he should do this solely for Shiva's pleasure.

Verse 72 (shiva.vayaviya.33.72)

सामान्यमेतत्कथितं व्रतस्यास्य समासतः । प्रतिमासं विशेषं च प्रवदामि यथाश्रुतम्

sāmānyametatkathitaṁ vratasyāsya samāsataḥ | pratimāsaṁ viśeṣaṁ ca pravadāmi yathāśrutam

This much has been told, in brief, of the general observance of this vow; now I shall tell, as I have heard it, the special rule for each month.

Verse 73 (shiva.vayaviya.33.73)

वैशाखे वज्रलिङ्गं तु ज्येष्ठे मारकतं शुभम् । आषाढे मौक्तिकं विद्याच्छ्रावणे नीलनिर्मितम्

vaiśākhe vajraliṅgaṁ tu jyeṣṭhe mārakataṁ śubham | āṣāḍhe mauktikaṁ vidyācchrāvaṇe nīlanirmitam

In Vaishakha, a linga of diamond; in Jyeshtha, an auspicious one of emerald; in Ashadha, one of pearl; and in Shravana, one should know it to be made of sapphire.

Verse 74 (shiva.vayaviya.33.74)

मासे भाद्रपदे चैव पद्मरागमयं परम् । आश्विने मासि विद्याद्वै लिङ्गं गोमेदकं वरम्

māse bhādrapade caiva padmarāgamayaṁ param | āśvine māsi vidyādvai liṅgaṁ gomedakaṁ varam

In the month of Bhadrapada, one of finest ruby; and in the month of Ashvina, one should know the excellent linga made of hessonite garnet.

Verse 75 (shiva.vayaviya.33.75)

कार्तिक्यां वैद्रुमं लिङ्गं वैदूर्यं मार्गशीर्षके । पुष्परागमयं पौषे माघे द्युमणिजं तथा

kārtikyāṁ vaidrumaṁ liṅgaṁ vaidūryaṁ mārgaśīrṣake | puṣparāgamayaṁ pauṣe māghe dyumaṇijaṁ tathā

In Kartika, a linga of coral; in Margashirsha, of cat's-eye; in Pausha, of topaz; and likewise in Magha, one made of sun-gem.

Verse 76 (shiva.vayaviya.33.76)

फाल्गुणे चन्द्रकान्तोत्थं चैत्रे तद्व्यत्ययोऽथवा । सर्वमासेषु रत्नानामलाभे हैममेव वा

phālguṇe candrakāntotthaṁ caitre tadvyatyayo'thavā | sarvamāseṣu ratnānāmalābhe haimameva vā

In Phalguna, one made of moon-gem; or in Chaitra, the reverse of that; and in any month, should the gem not be available, a golden linga will do instead.

Verse 77 (shiva.vayaviya.33.77)

हैमाभावे राजतं वा ताम्रजं शैलजं तथा । मृण्मयं वा यथालाभं जातुषं चान्यदेव वा

haimābhāve rājataṁ vā tāmrajaṁ śailajaṁ tathā | mṛṇmayaṁ vā yathālābhaṁ jātuṣaṁ cānyadeva vā

Failing gold, one of silver, or of copper, or of stone; or, as available, one made of clay, of lac, or of some other substance altogether.

Verse 78 (shiva.vayaviya.33.78)

सर्वगन्धमयं वाथ लिङ्गं कुर्याद्यथारुचि । व्रतावसानसमये समाचरितनित्यकः

sarvagandhamayaṁ vātha liṅgaṁ kuryādyathāruci | vratāvasānasamaye samācaritanityakaḥ

or, as he prefers, a linga made entirely of fragrant substances. At the time the vow concludes, having kept up his daily observance —

Verse 79 (shiva.vayaviya.33.79)

कृत्वा वैशेषिकीं पूजां हुत्वा चैव यथा पुरा । सम्पूज्य च तथाचार्यं व्रतिनश्च विशेषतः

kṛtvā vaiśeṣikīṁ pūjāṁ hutvā caiva yathā purā | sampūjya ca tathācāryaṁ vratinaśca viśeṣataḥ

having performed the special worship and fire-offering just as before, and having worshipped the teacher and especially his fellow votaries —

Verse 80 (shiva.vayaviya.33.80)

देशिकेनाप्यनुज्ञातः प्राङ्मुखो वाप्युदङ्मुखः । दर्भासनो दर्भपाणिः प्राणापानौ नियम्य च

deśikenāpyanujñātaḥ prāṅmukho vāpyudaṅmukhaḥ | darbhāsano darbhapāṇiḥ prāṇāpānau niyamya ca

having received his teacher's leave, facing east or north, seated on kusha-grass with kusha in hand, restraining the in-breath and out-breath —

Verse 81 (shiva.vayaviya.33.81)

जपित्वा शक्तितो मूलं ध्यात्वा साम्बं त्रियम्बकम् । अनुज्ञाप्य यथापूर्वं नमस्कृत्य कृताञ्जलिः

japitvā śaktito mūlaṁ dhyātvā sāmbaṁ triyambakam | anujñāpya yathāpūrvaṁ namaskṛtya kṛtāñjaliḥ

having recited the root-mantra to the best of his power, having meditated on the three-eyed Lord together with Amba, and having again sought leave as before, bowing with joined palms —

Verse 82 (shiva.vayaviya.33.82)

समुत्सृजामि भगवन् व्रतमेतत्त्वदाज्ञया । इत्युक्त्वा लिङ्गमूलस्थान्दर्भानुत्तरतस्त्यजेत्

samutsṛjāmi bhagavan vratametattvadājñayā | ityuktvā liṅgamūlasthāndarbhānuttaratastyajet

he should say, "O Lord, by your command I now bring this vow to its close" — and having said this, he should discard, toward the north, the kusha-grass placed at the base of the linga.

Verse 83 (shiva.vayaviya.33.83)

ततो दण्डजटाचीरमेखला अपि चोत्सृजेत् । पुनराचम्य विधिवत्पञ्चाक्षरमुदीरयेत्

tato daṇḍajaṭācīramekhalā api cotsṛjet | punarācamya vidhivatpañcākṣaramudīrayet

Thereafter he should likewise set aside his staff, matted locks, bark-garment, and girdle; and having again sipped water for purification, he should utter the five-syllabled mantra.

Verse 84 (shiva.vayaviya.33.84)

यः कृत्वात्यन्तिकीं दीक्षामादेहान्तमनाकुलः । व्रतमेतत्प्रकुर्वीत स तु वै नैष्ठिकः स्मृतः

yaḥ kṛtvātyantikīṁ dīkṣāmādehāntamanākulaḥ | vratametatprakurvīta sa tu vai naiṣṭhikaḥ smṛtaḥ

One who, having taken this ultimate initiation, carries out this vow without wavering until the very end of the body — he alone is called a lifelong votary, a naishthika.

Verse 85 (shiva.vayaviya.33.85)

सोऽत्याश्रमी च विज्ञेयो महापाशुपतस्तथा । स एव तपतां श्रेष्ठः स एव च महाव्रती

so'tyāśramī ca vijñeyo mahāpāśupatastathā | sa eva tapatāṁ śreṣṭhaḥ sa eva ca mahāvratī

He alone should be known as one beyond the ashramas, and as a great Pashupata; he alone is the foremost among ascetics, and he alone is the great votary.

Verse 86 (shiva.vayaviya.33.86)

न तेन सदृशः कश्चित्कृतकृत्यो मुमुक्षुषु । यो यतिर्नैष्ठिको जातस्तमाहुर्नैष्ठिकोत्तमम्

na tena sadṛśaḥ kaścitkṛtakṛtyo mumukṣuṣu | yo yatirnaiṣṭhiko jātastamāhurnaiṣṭhikottamam

Among those who seek liberation, none who has accomplished his purpose equals him; that ascetic who becomes such a lifelong votary is called the best among lifelong votaries.

Verse 87 (shiva.vayaviya.33.87)

योऽन्वहं द्वादशाहं वा व्रतमेतत्समाचरेत् । सोऽपि नैष्ठिकतुल्यः स्यात्तीव्रव्रतसमन्वयात्

yo'nvahaṁ dvādaśāhaṁ vā vratametatsamācaret | so'pi naiṣṭhikatulyaḥ syāttīvravratasamanvayāt

One who observes this vow daily, or for twelve days, is himself accounted equal to the lifelong votary, on account of the intensity of his observance.

Verse 88 (shiva.vayaviya.33.88)

घृताक्तो यश्चरेदेतद् व्रतं व्रतपरायणः । द्वित्रैकदिवसं वापि स च कश्चन नैष्ठिकः

ghṛtākto yaścaredetad vrataṁ vrataparāyaṇaḥ | dvitraikadivasaṁ vāpi sa ca kaścana naiṣṭhikaḥ

One who, anointed with ghee and wholly devoted to the vow, observes it even for two or three days, or for just one day, he too is, in some measure, a lifelong votary.

Verse 89 (shiva.vayaviya.33.89)

कृत्यमित्येव निष्कामो यश्चरेद् व्रतमुत्तमम् । शिवार्पितात्मा सततं न तेन सदृशः क्वचित्

kṛtyamityeva niṣkāmo yaścared vratamuttamam | śivārpitātmā satataṁ na tena sadṛśaḥ kvacit

One who observes this supreme vow purely from the sense of duty — "this is to be done" — desiring nothing, his soul ever surrendered to Shiva — none anywhere equals him.

Verse 90 (shiva.vayaviya.33.90)

भस्मच्छन्नो द्विजो विद्वान्महापातकसम्भवैः । पापैः सुदारुणैः सद्यो मुच्यते नात्र संशयः

bhasmacchanno dvijo vidvānmahāpātakasambhavaiḥ | pāpaiḥ sudāruṇaiḥ sadyo mucyate nātra saṁśayaḥ

A learned brahmin covered in sacred ash is instantly freed even from the most terrible sins arising from the great transgressions — of this there is no doubt.

Verse 91 (shiva.vayaviya.33.91)

रुद्राग्निर्यत्परं वीर्यं तद्भस्म परिकीर्तितम् । तस्मात्सर्वेषु कालेषु वीर्यवान्भस्मसंयुतः

rudrāgniryatparaṁ vīryaṁ tadbhasma parikīrtitam | tasmātsarveṣu kāleṣu vīryavānbhasmasaṁyutaḥ

That which is the supreme potency of the fire of Rudra is proclaimed to be sacred ash; therefore, one who bears the ash is, at all times, endowed with that same potency.

Verse 92 (shiva.vayaviya.33.92)

भस्मनिष्ठस्य नश्यन्ति देषा भस्माग्निसङ्गमात् । भस्मस्नानविशुद्धात्मा भस्मनिष्ठ इति स्मृतः

bhasmaniṣṭhasya naśyanti deṣā bhasmāgnisaṅgamāt | bhasmasnānaviśuddhātmā bhasmaniṣṭha iti smṛtaḥ

For one who is devoted to sacred ash, all faults are destroyed through the ash's contact with fire; one whose soul is purified through bathing in ash is called "bhasma-nishtha," devoted to the ash.

Verse 93 (shiva.vayaviya.33.93)

भस्मना दिग्धसर्वाङ्गो भस्मदीप्तत्रिपुण्ड्रकः । भस्मस्नायी च पुरुषो भस्मनिष्ठ इति स्मृतः

bhasmanā digdhasarvāṅgo bhasmadīptatripuṇḍrakaḥ | bhasmasnāyī ca puruṣo bhasmaniṣṭha iti smṛtaḥ

A man whose whole body is smeared with ash, whose triple stripe gleams with ash, and who bathes in ash — he is called "bhasma-nishtha."

Verse 94 (shiva.vayaviya.33.94)

भूतप्रेतपिशासाश्च रोगाश्चातीव दुस्सहाः । भस्मनिष्ठस्य सान्निध्याद् विद्रवन्ति न संशयः

bhūtapretapiśāsāśca rogāścātīva dussahāḥ | bhasmaniṣṭhasya sānnidhyād vidravanti na saṁśayaḥ

Ghosts, spirits of the dead, demons, and even the most unbearable diseases flee at the mere proximity of one devoted to sacred ash — of this there is no doubt.

Verse 95 (shiva.vayaviya.33.95)

भासनाद्भसितं प्रोक्तं भस्म कल्मषभक्षणात् । भूतिः भूतिकरी चैव रक्षा रक्षाकरी परम्

bhāsanādbhasitaṁ proktaṁ bhasma kalmaṣabhakṣaṇāt | bhūtiḥ bhūtikarī caiva rakṣā rakṣākarī param

It is called "bhasita" because it makes radiant, and "bhasma" because it consumes sin; it is prosperity that confers prosperity, and it is protection that grants supreme protection.

Verse 96 (shiva.vayaviya.33.96)

किमन्यदिह वक्तव्यं भस्ममाहात्म्यकारणम् । व्रती च भस्मना स्नातः स्वयं देवो महेश्वरः

kimanyadiha vaktavyaṁ bhasmamāhātmyakāraṇam | vratī ca bhasmanā snātaḥ svayaṁ devo maheśvaraḥ

What more need be said here of the greatness of sacred ash — the votary who has bathed in ash himself becomes, as it were, the very God Maheshvara.

Verse 97 (shiva.vayaviya.33.97)

परमास्त्रं च शैवानां भस्मैतत्पारमेश्वरम् । धौम्याग्रजस्य तपसि व्यापदो यन्निवारिताः

paramāstraṁ ca śaivānāṁ bhasmaitatpārameśvaram | dhaumyāgrajasya tapasi vyāpado yannivāritāḥ

This sacred ash is itself the supreme weapon of the Shaivas, the very form of the Supreme Lord — by which even the calamities that beset the austerities of Dhaumya's elder brother, Upamanyu, were warded off.

Verse 98 (shiva.vayaviya.33.98)

तस्मात्सर्वप्रयत्नेन कृत्वा पाशुपतव्रतम् । धनवद्भस्म सङ्गृह्य भस्मस्नानरतो भवेत्

tasmātsarvaprayatnena kṛtvā pāśupatavratam | dhanavadbhasma saṅgṛhya bhasmasnānarato bhavet

Therefore, having performed the Pashupata vow with the utmost effort, one should treasure sacred ash as one would wealth, and remain ever devoted to bathing in it.