Hear now the sacred account of the Shiva-linga, O best of sages, and the profound truths surrounding its worship. All that moves and does not move in this world has offered worship to the Shiva-linga and remains established in this way—of this, there is no doubt. The linga, so revered, is known to be of six kinds, each distinguished by the material from which it is formed. These six are further divided into forty-four types, described in fourfold ways. The first is called the stone-born linga, and it has four divisions; the second, the gem-born linga, is of seven kinds. The third, the metal-born linga, is divided into eight types, as revealed by the Supreme. The fourth, the wooden linga, is said to have sixteen forms. The fifth, the clay linga, is divided in two, and the sixth, the temporary linga, is spoken of as sevenfold. Each type of linga bestows its own blessings: the gem-born linga grants prosperity; the stone-born linga bestows all accomplishments; the metal-born linga brings wealth directly; and the wooden linga leads to the attainment of enjoyments. The clay linga, O foremost of Brahmins, is auspicious and grants all accomplishments. Among these, the stone-born linga is considered the highest, while the metal-born is regarded as middling. There are many kinds of lingas, but in summary, there are nine principal forms. At the base of the linga is Brahma; in the middle is Vishnu, the lord of the three worlds. Above is Rudra, Mahadeva, known as Pranava and Sadashiva. The altar of the linga is Mahadevi, the Great Goddess, triple-formed as Ambika. Whoever worships in this way, with the goddess and the god together—be it a stone-born, gem-born, metal-born, or wooden linga, or even one of clay or a temporary linga, if established with devotion—will obtain the auspicious fruit of such worship, as have the lords of gods, lotuses, fire, water, and wealth before them. The linga is praised by accomplished beings: Vidyadharas, serpent kings, Yakshas, demons, and Kinnaras, all acclaim the supremely virtuous soul, accompanied by the sounds of divine drums. Such a worshipper illumines the worlds—earth, atmosphere, heaven, and higher realms—one after another, surpassing even the highest austerity and truth, shining with his own radiance. Placing himself firmly upon the path of proper linga establishment, with his own extended sword of knowledge, he swiftly pierces the cosmic egg and emerges without hesitation. Yet, abandoning all forms—stone-born, gem-born, metal-born, wooden, clay, and temporary—one should ultimately seek to establish the entire form of Shiva. Performing the rite in the auspicious month of Skanda, the man who establishes the linga, radiant like jasmine or pure cow’s milk, becomes equally auspicious. Rudra himself, without doubt, abides there, having assumed a human form; simply by seeing and touching such a linga, people attain fulfillment. Even if I were to speak for hundreds of ages, O foremost of Brahmins, I could not fully describe the merit gained by such establishment. Therefore, one should undertake this act with reverence. The divine, auspicious form of the Lord is suitable for contemplation by all mortals; yet, for yogis alone, he is formless. Now, you may wonder: Shiva is formless, pure, and eternal—how did he come to possess forms? Listen as it was heard in ancient times. Some who know the highest truth have spoken of him as having the form of the sacred syllable Om; having heard this, they called it knowledge, born from the highest scripture. Knowledge of objects such as sound is called knowledge; some declare this knowledge, when free from error, to be true, while others disagree. That knowledge which is pure, spotless, undifferentiated, and independent—revealing the teacher—is also called knowledge by some sages and Brahmins. Liberation comes only through knowledge; grace is given for the attainment of knowledge. By both, the yogi is freed and filled with bliss. Some sages say that through action, his connection is established; having withdrawn the imagined form, he acts solely by his own will. The Lord’s cosmic form is revealed thus: the sky is his head, space is his navel; the moon, sun, and fire are his eyes; the directions are his ears. The netherworld is his feet, the ocean his garment; all the gods are his arms, and the stars are his ornaments. Nature is his wife, and the person is called the linga. From his mouth arise all Brahmins, and Brahma, the blessed Lord; Indra and Upendra are from his arms, the Kshatriyas from his great soul, the Vaishyas from his thighs, and the Shudras from his feet. The whorl of the lotus and other forms are his hair; winds arise from his nose, movement from hearing, and memory likewise. Thus, he is the soul of action, the initiator from nature. The glorious person is to be known through knowledge, not otherwise. Among thousands of sacrificial acts, the austerity-sacrifice is superior; among thousands of austerity-sacrifices, the recitation-sacrifice is superior still. Among thousands of recitation-sacrifices, the meditation-sacrifice is the highest, for there is nothing greater than meditation; meditation is the means to knowledge. When the yogi, established in equanimity, perceives through meditation, Shiva is present to the one devoted to the meditation-sacrifice. For those who possess true knowledge, there is no need for ritual purity or expiatory acts; all are purified by knowledge alone, whether they know Brahman or not. For those who discern reality, there is no action in the world, nor happiness or sorrow; for those absorbed in meditation, righteousness and unrighteousness, recitation, and oblation are always present within. The linga, of the nature of supreme bliss—pure, auspicious, imperishable, without parts, and all-pervading—is known to be established in the heart of yogis. The twice-born declare that the linga is of two kinds: external and internal. The best of sages say the external is gross, and the internal is subtle. Those devoted to ritual acts are attached to the worship of the gross, external linga; the gross form is intended for the contemplation of those not yet ready for subtle understanding. One who does not directly perceive the internal linga is deluded, imagining everything as external and nothing otherwise. Thus, O sage, is the profound mystery of the Shiva-linga and the path to realizing the Lord, both with form and formless, through knowledge, meditation, and devotion.