In the sacred tradition, the measures and forms of the liṅga are taught with utmost precision. It is revealed that there are thirty-six liṅgas each for the highest, middle, and lowest measures, making a total of one hundred and eight liṅgas. The smallest movable liṅga is measured from one finger up to five; the medium ranges from six to ten fingers; and the highest spans eleven to fifteen fingers. The great gem liṅga is specified at six fingers in size, while one made with other gems is nine fingers. A liṅga fashioned from gold, said to be born of the sun’s rays, may be three or five fingers in measure. In the sixteenth part, and within the Vedic portion, one omits a yuga from the upper region and removes thirty-two sixteenth parts from the corners. From four placements, the neck is measured as twenty by three yugas, and omitting the two sides, the moving liṅga is considered best. Using measures of yuga, ṛtu, and nāga for the abode, the door is successively reduced from the base; and considering both the height of the liṅga and the door, the lower part is made less by a foot, in proper 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, nine threads are established, and using the threads of the elements, the middle one is formed; with two intervals—left and leftmost—the length of the liṅga is nine. From the hand, the measure increases up to nine palms; the liṅga is of three kinds: inferior, middle, and superior, each with a 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. Liṅgas are described as fixed, long, and measurable in form, possessing the nature of door, womb, and hand. With the portion of the Lord and the Lord Himself, the liṅga is regarded as equal to the deity to be worshipped. Four forms of the liṅga are marked by its diameter, and, endowed with length, the liṅga is made threefold in form. With four, eight, and eight circles, the liṅga possesses 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 measure; the remaining fingers are noted as auspicious or inauspicious. Among those beginning with the banner, the banner, lion, and bull are considered best and auspicious. Among the donkeys, the ṣaḍja, gāndhāra, and pañcama grant good fortune. Of the elements, Bhū is auspicious, and among fires, the āhavanīya is so; in the half portion of the raised measure, it is divided successively by the nāga parts. With the portions of rasa and elements, and 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 form is called increasing, due to growth from the diameter and the day; twofold divisions and many others are explained according to Viśvakarman. For the wealthy and others, threefold thickness is established; the threefold hand, heel, and so on, joined 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 are considered, 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, three should also be placed 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, 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, the split is formed. 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, hear about the auspicious liṅga with four, three, or one face. The portion for worship should be made as prescribed for mortals, fire, and the feet. Having set aside the sun-like form as before, one should fashion six positions; the elevation of the head should be made, then the forehead and nose. The face, chin, and neck are to be formed, with portions for the arms and eyes; the hands shaped like buds, according to the measure of the image. The face should be made equal, at one-eighth of the breadth. The four-faced liṅga is thus described; now the three-faced is explained. For the three-faced liṅga, the ears and feet are more prominent; the forehead and other features should be indicated, and the two arms made with four parts, the fifth being omitted. The emergence of the faces is by one-eighth of the breadth; likewise, the single face should be made, with gentle eyes in the eastern direction. The forehead, nose, mouth, and neck should be fashioned; and the arms, by a fifth part, should be made, or omitted if without arms. The emergence of the faces is proper by one-sixth of the breadth; for all liṅgas with faces, tin or rooster form is prescribed. Then, the Blessed Lord spoke: “Now I shall explain the pedestal of the images. Its length should be equal to the image, and its breadth half of that. Its height should be half of its length, or, if very broad, a third; the girdle should be by a third part. The hollow should be measured accordingly, slightly inclined to the north; the outlet for the channel should be by a fourth of the breadth.” Thus, the sacred measures and forms of the liṅga and its pedestal are revealed, each detail honoring the divine presence and guiding the faithful in their worship.