In the sacred narrative, a host of awe-inspiring mothers and divine beings are described, each with their own distinct forms and powers. Among them are Dhamanī, Tāpanī, Rāgiṇī, Vikṛtānanā, Vāyuvegā, Bṛhatkukṣī, Vikṛtā, and Viśvarūpikā. Further, the company includes Yamajihvā, Jayantī, Durjayā, Jayantikā, Viḍālī, Revatī, Pūtanā, and Vijayāntikā. These mothers manifest in wondrous shapes: some possess eight hands, others four, and each wields weapons as they desire, granting all accomplishments to their devotees. Bhairava himself appears among them, holding the sun in his hand. His elbows serve as his mouth, and his matted hair is adorned with the moon. The mothers bear swords, goads, axes, and weapons that dispel all fear. Some are armed with bows, tridents, clubs, nooses, and half-raised shields, ever ready to protect and destroy. With two hands, they wear elephant skins, their bodies adorned with serpent ornaments. They consume ghosts and are honored among mothers, sometimes displaying five faces. From Aviloma to Agni, the mothers are divided into eight long forms. Each should be worshipped with their six limbs, accompanied by their respective classes, in proper order. They are envisioned mounted upon temple firewood beams, adorned with golden essence, joined with sound, circle, and drop, and illuminated by the mothers and the Lord. At the forefront stands Vīrabhadra, riding a bull, four-faced, leading the mothers. Gaurī is two-armed, three-eyed, bearing a trident and a mirror. She holds a trident, a water pot, a pitcher, and grants boons, sometimes appearing with four arms. Lalitā stands upon a lotus, with Skanda’s attendants holding a mirror-rod. Caṇḍikā, fierce and ten-handed, bears a sword, trident, and enemy-slaying spear; on her left are a serpent-noose, hide, goad, and axe. A bow, a lion, and a buffalo are present, the buffalo struck in front by her trident. Turning to the sacred liṅga, the Lord declares, “I shall explain anew the account of the liṅga from the beginning.” He describes liṅgas made of salt and ghee, the latter increasing intelligence. For prosperity, a liṅga made of cloth is known as temporary. Among cooked and uncooked forms, the clay liṅga is best; among uncooked, the cooked is preferable. Next, the wooden liṅga is meritorious, and among woods, the stone liṅga is supreme. Better than stone is the pearl liṅga, then iron and gold, followed by silver, copper, and bell-metal, which grant both enjoyment and liberation. Painted liṅgas and those made of mercury are also excellent for these purposes. Mercury liṅgas, and those made of amalgamated metals and gems, should be increased. Liṅgas made by measure are not desired, nor the perfected ones, but the self-manifested should be established. On the left, as one wishes, the pedestal and shrine are arranged; one should worship the liṅga reflected in a mirror, situated in the sun’s disc. Hari is to be worshipped everywhere, and full worship should be performed for the liṅga. The stone liṅga is measured by the hand, and the wooden one likewise. The movable liṅga is measured by a finger and is placed in the doorway or inner chamber. The household liṅga ranges from one finger up to fifteen fingers. From the doorway, the measurement is threefold; from the inner chamber, ninefold. With the ninefold inner measurement, one should worship the liṅga in the abode. In this way, thirty-six liṅgas are known by the highest measure; thirty-six by the middle measure, and thirty-six by the lowest. Thus, in total, there are one hundred and eight liṅgas. From one finger up to five, the smallest movable liṅga is described. From six up to ten fingers is the medium movable liṅga; from eleven up to fifteen is the highest. The great gem liṅga is six fingers in length; with other gems, it is nine fingers. The liṅga made of gold from the rays of the sun is measured with the remaining three and five. In the sixteenth part and the Vedic portion, omitting a yuga from the upper region, one should remove thirty-two sixteenth parts at the corners. From four placements, the neck measures twenty by three yugas. With the two sides omitted, the moving liṅga is considered best. By the measures of yuga, ṛtu, and nāga of the abode, the door is successively reduced from the base. With the height of the liṅga and the door, the lower part is made less by a foot, in order. The inferior liṅga is half the size of the garbha, and the best is three times the measure of the elements. Between these two, seven threads should be placed equally. Thus, there are nine threads, and with the threads of the elements, the middle one. With two intervals, left and leftmost, the length of the liṅga is nine. From the hand, the hand increases as far as there are nine palms. The liṅga is of three kinds—inferior, middle, and superior—each with threefold nature. Among the first, there is one liṅga each; in the feet, three each. The wise should arrange the liṅgas in six, and also in one hundred and eight. Of fixed, long, and measurable form, with the nature of door, womb, and hand, and with the portion of the lord and the lord himself, it is called equal to the deity to be worshipped. One should mark four forms of the liṅga by its diameter; making it endowed with length, the liṅga should be made threefold in form. With four, eight, and eight circles, possessing the qualities of the three tattvas, the desired length of the liṅgas is thus made in fingers. By the gods, beings, or peacocks, beginning with the banner, one should take the measure; those fingers remaining should be noted as auspicious or inauspicious. Among those beginning with the banner, the banner, lion, and bull are best and auspicious. Among the donkeys, the ṣaḍja, gāndhāra, and pañcama are givers of good fortune. Among the elements, Bhū is auspicious, and among fires, the āhavanīya is so. In the half portion of the raised measure, divided successively by the nāga parts, with the portions of rasa and elements, and with arrows exceeding by sixty-three parts, among the wealthy, the inferior, the worshipped, and those equal to the sun, the four-sided form is found. The fifth is called increasing, due to the growth from the diameter and the day. The twofold divisions and many others will be explained here according to Viśvakarman. Of the wealthy and others, the threefold thickness is thus established; the threefold hand, heel, and so on, joined with all equally. There are twenty-five liṅgas in the first, as worshipped by the gods; by fives and sevens, and by unity, they are made by the devoted. Thus, the sacred forms of the mothers and the precise measures and materials of the liṅga are revealed, guiding the devotee in worship and devotion, and ensuring auspiciousness, prosperity, and liberation.