Pashupata-yoga & Pashupata-vrata – Shiva Purana

In the chapter 32 & 33 in Section 7.1 of Vayaviya-saṃhita of Shiva Purana, Shiva informed about Pashupata-yoga & Pashupata-vrata.
Excellent practices for Salvation are fivefold, holy rites, penance, japa, meditation and knowledge. The two Dharmas, the higher and secondary are mentioned in the Vedas, i.e., the practice of Yoga, the higher dharma and the Karmakanda, the secondary Dharma which is mentioned in the Vedantic section of the Vedas.
This higher Dharma is the means for achieving the greatest virtue of Shiva. Those people are authorised who are free from bonds (Pasha). The are of four kinds viz. karma, veil over the enlightenment, non-eternal gross & subtle bodies produced by maya.
Among fourfold yoga, the Pashupata yoga facilitates the direct perception of Shiva. By means of this Yoga the discernment of Shiva is generated. Through this discernment the stable and perfect knowledge is attained are long. By perceiving Shiva directly, the cause of worldly existence (samsara) is quelled. The devotee is liberated from worldly existence and being liberated he becomes identical with Shiva.
Eightfold forms of Shiva -
Shiva mainly indicates eight names Shiva, Maheshwar, Rudra, Vishnu, Pitamah, Samsara Vaidya, Sarvajna and Paramatman. The first five are the names of the deities presiding over the Kalas, etc.

1. He who is naturally pure is called Shiva.
2. The name Maheshwar is explained thus: Prakriti is greater than the twenty-three principles. Purusha the twenty fifth principle is greater than Prakriti. Purusha is Pranava the first Svara in the Vedas. Since his real nature is comprehensible only through the Vedas, he is established in the Vedanta. He who is beyond this Purusha, who is associated with Prakriti is Maheshwar because both the Prakriti and Purusha function in subservience to him. Maya is Prakriti the principle with the three Guṇas. It is unchanging. He who makes this Maya energetic is Maheshwar.
3. The explanation of the word Rudra: — ‘Rud’ means misery and ‘Dravayati’ means routs. Since the lord quells our misery, he is called Rudra.
4. Shiva pervades all living beings, the principles and elements. Hence, he is called Vishnu.
5. Shiva is the progenitor of the souls that have attained the status of fathers. He is therefore called the grandfather or Pitamah.
6. Shiva is called the physician of the universe (Samsar Vaidya). Just as the physician who is conversant with the pathology diagnoses and cures the ailment with medicines so also the lord annihilates the worldly existence (saṃsara) along with its roots. He is so called by all those who understand the nature of principles.
7. Even when they have the sense-organs for comprehending the ten objects of sensual perception, the atoms do not know the beings gross and subtle, present in the three periods of time, in their entirety because they are hidden by the particles of dirt in the form of Maya, whereas Sadashiva has not these causes of perception. Even when they are not present, he knows without any strain every object as it is. Hence, he is Sarvajna (omniscient).
8. Shiva is the Atman of all. He perpetually possesses all these qualities. There is no greater Atman than Shiva. Shiva is Paramatman.

Pashupata-Yoga:
By means of the Sushumṇa, the Puryasṭaka alone with the chest, neck, palate, middle of the eyebrows and the hole on the top of the head, shall be cut off. The Atman shall be taken above to the splendour of Shiva beyond the moon stationed in the twelve-petal led lotus of the heart. The mouth is shrunk in size. The body is drenched with the shower of the nectar of the Shakti and merged in their reasons. The Atman is then let down into the heart.
The devotee meditates on the great god Shiva who is conceived as sitting in the white twelve-petalled lotus beyond the moon, who in the sweet crystal-pure, delighted, cool, lustrous form of Ardhanarishvara, shall be meditated upon. The devotee shall have the mind in normal state. He shall then worship the lord with the eight names of Shiva and the sacred flowers. At the end of the worship the devotee shall perform Praṇayama and concentrate the mind well. He shall perform the japa of the eight names of Shiva.
He shall perform eight offerings (Ahutis) in the navel and repeat “Namaḥ” alone with the final offering (Purnahuti), offering eight flowers and conclude worship. With a palmful of water he shall dedicate his Atman. By doing this long, the auspicious knowledge of Pashupata cult is obtained. He acquires its magnificent status and the excellent conduct. Then securing the great Yoga he is liberated.
Pashupata-Vrata:
In the month of Chaitra, on the thirteenth day one shall perform the special worship after taking his bath, wear pure white cloths, garlend & sacred thread and performing the daily rites. He shall take the formal permission of the preceptor after bowing to him and honouring him. He shall be seated on Darbha grass. He shall hold a handful of Darbha grass, sit facing east or the north. After performing the Praṇayama three times he shall meditate on the lord and the goddess. By way of submitting to them he shall perform the Saṅkalpa saying, “I am performing this Vrata (of Pashupata) The time limit for this Vrata is till death, or twelve years or six years, or three years or twelve months, or six months or three months or a month or twelve days or six days or three days or one day.
He shall arrange the sacrificial fire duly as in the Virajahoma. He shall make the offerings of ghee, sacrificial twigs and caru and perform homa. After the Purṇahuti, deserving the purity of the Tattvas, he shall perform the homa with the five-syllabled mantra and the sacrificial twigs. In the course of the sacrifice -he shall think thus— “Let the Tattvas in my body be purified.” The Tattvas are: —The five elements, the five Tanmatras, the five sense-organs of knowledge, the five organs of activity, the seven Dhatus (Rasa-agni converts the juices of foods into plasma tissue; Rakta-agni converts the atomic portion of plasma into blood tissue; Mamsa-agni converts the atomic portion of blood into muscle tissue; Meda-agni converts the atomic portion of muscle tissue into adipose tissue; Asthi-agni converts the atomic portion of adipose tissue into bone tissue; Majja-agni converts the atomic portion of bone tissue into nervous tissue and Shukra-agni converts the atomic portion of nervous tissue into reproductive tissue), the five vital airs beginning with Praṇa, mind, intellect, ego, the three Guṇas, Prakriti, Purusha, Raga (passion), Vidya, Kalā, Niyati, Time, Maya, pure Vidya, Maheshwar, Sadashiva, Shakti and Shiva Tattva.
After performing the Homa with the Viraja mantras he is freed from sin. Attaining Shiva’s blessing he is endowed with perfect knowledge.
He shall collect cowdung and roll it into balls and repeat the mantras over them. He shall place these into the fire and sprinkle with water. That day he shall take in only the cooked rice soaked in ghee.
On the morning of the fourteenth day, he shall perform everything as mentioned earlier. On that day he shall observe fast and thus spend the latter part of the day.
On the full moon day also, he shall perform similar rites. At the conclusion of the sacrifice the sacred fire shall be extinguished and the ashes gathered assiduously.
 Thereafter he shall keep matted hair or shave off the hair completely or keep one matted tuft of hair. He shall take bath then. He shall wash the feet and perform Achamana twice. He shall apply the ashes taken out of the Viraja fire all over his body from head to foot repeating the six mantras beginning with “Agniriti” from the Atharvaṇa texts. Then in the same way he shall dust the body entirely repeating the Praṇava Oṃ and ‘Shiva’. Then repeating the mantra ‘Triyayuṣam’ he shall wear Tripuṇḍra marks. He shall realise his own Shiva-hood and perform ‘Shivayoga’. He shall act thus during all the three Sandhyas. This Pashupata Vrata yields worldly pleasures and salvation dispelling Pashu-hood. Freed from Pashu-hood, the devotee shall worship the phallic image of Shiva. The ablution shall be performed filled with Panchagavya (milk, curd, butter, urine and excrement of the cow) collected in accordance with one’s capacity.
The vessels shall contain scents along with camphor, sandal and saffron and these shall be smeared over the phallic image. He shall worship it with Bilva leaves, red, white and blue lotuses, other fragrant flowers, holy and auspicious leaves, Durva grass of various types, in accordance with their availability and the rules of worship.
Showing of lights, incense and the food offerings shall be made to the deity. After offering it to the deity the devotee shall be engaged in auspicious activities. In this Vrata exquisite and pleasing things acquired legitimately, whatever they may be, shall be offered to the deity. The number of lotuses to be offered is a thousand. The other flowers it shall be a hundred and eight for each.
The Arghya with eight materials of worship as constituents is highly commended. So also, the incense and the unguent. To the deity Vamadeva sandal paste is recommended. To the Paurusha deity yellow orpiment shall be offered; to Ishana the ashes. To Aghora white and black Aguru in the mouth. To Paurshṣa fragrant gum-resin in the left; to Saumya scents in the mouth. To Ishana, Ushira shall be offered as Dhupa. Sandal, Aguru, etc., along with sugar candy, honey, camphor and the ghee of a tawny-coloured cow can be offered to all. Arghya and Ācamana shall be offered to every face.
In the first (outer column of the mystic diagram) Gaṇesha and Karttikeya shall be worshipped. Brahma’s body shall also be worshipped. In the second Avaraṇa shall be worshipped Vighneshas the Cakravartins. The eight forms of Shiva and others shall be worshipped in the third Avaraṇa. There the eleven deities Mahadeva and others shall be worshipped. All the Gaṇeshvaras shall be worshipped in the fourth Avarana. Outside the lotus the mystic diagram and in the fifth Avaraṇa shall be worshipped the lords of the ten quarters along with their weapons and followers, the mental sons of Brahma, the luminary bodies, the goddesses and gods, the heaven-walkers, the residents of the netherworlds, the other sages, Yogins, the sacrifices, the birds, the mothers, the Kshetrapalas with their Gaṇas and the universe including the mobile and immobile beings. These shall be worshipped, as they are possessed of Shiva’s pre-eminence. They shall be worshipped for the pleasure of Siva.
Then at the end of the worship of the Avaraṇas, after worshipping the supreme lord, delicious Havis shall be offered as Naivedya along with ghee and side-dishes. The betel with something to chew with to render the mouth fragrant shall be given. After bedecking once again with different flowers and ornaments the detailed worship shall be concluded with the waving of lights. The drinking bowl with the complements and bedding shall be offered. After reciting the Vyapohana hymns the Japa of the fìve-syllabled Mantra shall be performed. After circumambulation and obeisance, the devotee shall dedicate himself. Then in front of lord he shall worship two brahmin preceptors. If he is competent, he shall observe fast or take to a diet of fruits and roots. Or he shall have milk for his diet, or live on alms or take single meal everyday only in the night.
He shall be pure in body and mind and lie on the bare ground or ashes or grass. He shall wear deer skin or bark garment and observe celibacy. Thus, he shall perform the holy rite. Mentally, verbally and physically he shall avoid contact with heretics, fallen men and polluted women in their menses by all means. He shall always practise forgiveness, charity, mercy non-violence to all living beings. He shall remain content, calm and engaged in meditation and Japa. He shall perform special worship mentally, verbally and physically. He who has resolved to perform this Vrata till death and takes the initiation accordingly and performs the Virata undistressedly is a Naiṣṭhika.