In the sacred narrative, a vivid scene unfolds: a bow, a lion, and a buffalo are present. The buffalo stands struck at its front by a powerful trident, evoking a sense of awe and reverence for the divine energies at play. Then, the Lord addresses the seekers, promising to explain the account of the liṅga from the very beginning in a new way. He invites them to listen as He describes the various forms of the liṅga: one made of salt, another of ghee, the latter said to increase intelligence. For those seeking prosperity, there is mention of a liṅga made of cloth, which is temporary in nature. Among the clay liṅgas, both cooked and uncooked, the clay form is considered best, with cooked clay preferable over uncooked. Next in merit is the wooden liṅga, but among woods, stone is superior; better still is the pearl liṅga, followed by those made of iron and gold. The silver liṅga receives praise, while copper and bell-metal forms are said to grant both enjoyment and liberation. Painted liṅgas and those made of mercury are also excellent for these purposes. Mercury liṅgas, as well as those crafted from amalgamated metals and gems, should be increased in number. However, liṅgas made strictly by measure or those perfected artificially are not desired; it is the self-manifested liṅga that is to be established. On the left, as one wishes, the arrangement of the pedestal and shrine is made. One may worship the liṅga reflected in a mirror, situated within the sun’s disc. Everywhere, Hari is to be worshipped, 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 placed either in the doorway or the inner chamber. For the household, the liṅga ranges from one finger up to fifteen fingers in size. From the doorway measurement, there is a threefold increase; from the inner chamber, a ninefold increase. With this ninefold inner measurement, one should worship the liṅga within the abode. Thus, thirty-six liṅgas are known by the highest measure; thirty-six by the middle, and thirty-six by the lowest, totaling 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 fingers is the highest. The great gem liṅga is six fingers in size, while those made of other gems are nine fingers. The liṅga made of gold, derived from the rays of the sun, is measured with the remaining three and five fingers. In the sixteenth part and the Vedic portion, omitting a yuga from the upper region, thirty-two sixteenth parts at the corners are to be removed. From four placements, the neck measures twenty by three yugas; and with the two sides omitted, the moving liṅga is considered best. By the measures of yuga, ṛtu, and nāga within the abode, the door is successively reduced from the base, and 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, while 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 liṅga is established. 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 groups of 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, the liṅga 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, and 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 the 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. Fourteen thousand and fourteen hundred liṅgas are described, with a width of eight fingers and a womb of nine single hands. Of these, with half and quarter corners, one should consider the corners with threads; making the width in the middle, one should also place three in the middle. By division, above is eight-sided, and twice eight-sided is the portion of Śiva; from the foot to the end is Brahmā, and within the navel is Viṣṇu. The lord of beings, who is above darkness, is present in both the manifest and unmanifest. In the arrangement of the five marks, the head is said to be round. The head may resemble an umbrella or a rooster, or have the form of a crescent moon; each of these, having four variations, yields results according to their desired distinctions. The expanse of the head of the liṅga should be made with due portions; the foremost part should be divided into four, according to breadth and height. There, four threads are to be used, proportioned by their respective parts. By one part is the lotus, by omission the wide one is named. By three parts is the Śrīvatsa; by omission of the enemy’s part, it is called split. Among all, the head equal on every side is best, and the rooster-shaped is called divine. In the liṅga of four parts, by omitting two, the head is said to be of tin; for the beginningless one, the head is called half-moon. From a portion at the end, with pairs of portions, in one day is the immortal mark; the full-moon, crescent, and lotus arise in order by the loss of two or three parts. Now, the auspicious liṅga with four, three, or one face is described. The portion for worship should be made as prescribed for mortals, fire, and the feet. Thus, the Lord reveals the intricate forms, measures, and auspicious qualities of the liṅga, guiding all toward proper worship and understanding of its sacred nature.