While the Pāśupata vrata described in some Agamas and Tantras are described as unfit for dvijas by authorities such as Shātātapa, Hēmādri, etc. based on scriptures, its anuṣṭhāna is considered equally important by others to earn the grace of Mahādēva. For those who accept the pramāṇa of those śāstras which reject Pāśupata vrata with phrases such as pāṣaṇda, vrātyāśrita, etc., (Vr̥ddha Shātātapa, Parāśara, Rāmānuja, etc.), a method of the vrata suitable for śrōtriyas is described in the Pātāla khaṇḍa of Padma purāṇa. Its anuṣṭhāna can be seen in the shrine of Paśupatinātha. Though the internal Pāśupata vrata has a greater significance, aptly indicated by the term Pāśupata yoga, the use of the external vrata to discipline the body and the mind cannot be ignored. This vrata is said to be based on the teachings of Bharadvāja, and not Lakulīśa or other teachers. The original form of worship of Paśupati is rooted in Atharvaṇa and not solely in Bhairavādyāgamas that describe practices which seem unsuitable for dvijas. Admonition of Pāśupata by ācaryas including Rāmānuja is specific to those modes and hence those arguments should not be incorrectly associated with anything and everything related to Pāśupata. In the śrīkrama followed in our lineage, without aṣṭa Pāśupata dīkṣā, it is believed that Pāśāṣṭaka cannot be severed; hence Pāśupata dīkṣā is one of the primary thirty-two dīkṣas. The six, eleven and fifteen lettered mantras, described as Laghu Pāśupata, Pāśupata and Mahāpāśupata, respectively associated with Rudra, Sadāśiva and Paramaśiva, are mantras of great potency.
The vrata should be commenced on śukla caturdaśī of the desired month. The most desirable day would be a caturdaśī that falls on an ArdrA-yukta somavAsara. One should perform bhūta śuddhi and contemplate on the laya of the elements in their reverse order of evolution. One should then perform saṅkalpa for the vrata and establish agni according to svaśākhā. One should fast, adorn himself with white clothing, upavīta etc.
upōṣitaḥ śuciḥ snātaḥ śuklāmbaradharaḥ svayam |
śuklayajñōpavītaśca śuklamālyānulēpanaḥ ||
He should then perform homa (samidājyacarūniti dravyatrayam) with the virajā mantras:
prāṇāpānavyānōdānasamānā mē śuddhyantām jyōtiraham virajā vipāpmā bhūyāsaṁ svāhā || etc.
The samarōpaṇa of the agni into the Self should be performed with the mantra yā tē agnē. The Homa bhasma should be collected and clarified with the mantra, agniriti bhasma. The bhasma should then be worn on lalāṭa and other body parts.
śivamantrēṇa vā dhāryaṁ gāyatryā praṇavēna vā ||
One can use śaiva mantra, Gāyatrī or śuddha praṇava (yathādhikāra) to wear the bhasma. According to sampradāya, sapraṇava pancākṣara mantra, prāsāda dvitaya, laghu pāśupata and Mahāpāśupata are the mantras used to wear bhasma on the twelve body parts. One should then recite the mūla mantra (or Gāyatrī) followed by Shiva sahasranāma (Padma purāṇa gives a version (vēdasārākhya) and it seems logical to assume that the instruction here refers to reciting that particular version). This is the bhasma snāna prescribed for a dvija and is capable of destroying all sins.
agnivīryaṁ yatō bhasma vīryavān bhasmasaṁyutaḥ |
bhasmasnānaratō viprō bhasmaśāyī jitēndriyaḥ |
sarvapāpavinirmuktaḥ śivasāyujyamāpnuyāt ||
Rudrākṣa dhāraṇa, śivaliṅgārcana etc. are other aspects of this vrata. However, Pāśupata dīkṣa, which is described variously, should be taken from a competent guru before undertaking the sacred vow.
aṣṭādaśabhujaṁ dhyāyēnmahāpāśupatēśvaram ||