With hearts full of devotion, the faithful gather, their bodies adorned with garlands and ornaments, dancing in joy with hosts of spirits and attendants. Each establishes the sacred presence of Shiva according to their means and capacity, their actions imbued with reverence and love. Through such sincere devotion, all obstacles are overcome, and the devotee is welcomed with honor into the realm of Shiva—a place of supreme delight, where one enjoys celestial pleasures until the very dissolution of all beings. But the journey does not end with pleasure alone. By inquiry and the attainment of true knowledge, the devotee is liberated by the Rudras themselves. There, the supreme god Ardhanarishvara—peerless, four-armed, embodying both woman and man—bestows blessings. In one hand he offers boons, in another fearlessness; he holds the trident and the lotus, his form resplendent with every ornament. Those who establish his presence with devotion are again honored in Shiva’s world, where they enjoy not only pleasures but are endowed with the mystical powers beginning with Anima. When knowledge expands to embrace even the moon and stars, liberation is assured for those who worship the all-knowing Lord of gods, Lakulisha. Surrounded by disciples and followers, with hands raised in explanation, the devotee who establishes the Lord’s presence with devotion ascends to Shiva’s realm. There, for a hundred ages, one delights in pleasures, and finally, through knowledge and yoga, attains liberation itself. This is the place longed for by all the gods and immortals of old—a realm for the Lord marked with sacred mudras, his body smeared with the holy ashes of the funeral pyre. It is a place for those with the three lines of sacred ash and garlands upon their heads, and even for Brahma himself, adorned with a single sacred thread made from his own hair. There, Shiva holds a skull in his left hand, the boon of Brahma, and also the form of Vishnu, the supreme Lord. By establishing this presence with devotion, one is freed from the ocean of worldly existence. The sacred mantra—“Om namo Nilakanthaya,” eight syllables of power—when recited even once, destroys all sins. With this mantra, and offerings of sandal and other gifts according to one’s means, the devotee worships the Lord of gods and is honored in Shiva’s realm, where the god who vanquished Jalandhara and wields the Sudarshana disc resides. With devotion, the devotee establishes the divided form of Jalandhara and attains union with Shiva without need for further deliberation. This god, who grants the Sudarshana and possesses the previously described characteristics, is worshipped even with the gaze of the devotee’s eyes. Having crafted and established this form with devotion, the devotee stands behind the lotus feet of Nikumbha, honored in Shiva’s world. The Lord is seen placing his left foot firmly, embracing the daughter of the mountain—Parvati—on his left, resting his elbow on the tip of the trident, with a serpent fashioned into a bracelet of bells. At his side stands Andhaka, palms joined in reverence. By creating this proper form, the devotee attains union with Shiva. Whoever creates the Lord of gods—the destroyer of Tripura—armed with bow and arrow, adorned with the crescent moon and Soma, seated gloriously on a chariot with the four-faced Brahma as charioteer, assumes that divine form and, ascending to Shiva’s city, is filled with happiness. There, he plays as a second Shankara, enjoying great pleasures for as long as he wishes. When knowledge has been thoroughly examined and realized, liberation is attained in that very place. There, Ganga-dhara is seated comfortably, as is Chandra-shekhara. With Ganga flowing beside him and Ambika upon his left thigh, surrounded by Ganesha, Skanda, Jyeshtha, and the beautiful Durga; Bhaskara and Soma, Brahmani and Maheshvari, Kaumari, Vaishnavi, the goddess Varahi, and Varada; Indrani and Chamunda, accompanied by Virabhadra and Vighnesha—all these divine beings are present. The wise devotee who beholds this assembly attains union with Shiva. The linga-form shines, wrapped in a great garland of flames, imperishable. In the heart of the linga stands Chandrashekhara, the Lord. In the sky, the linga is established, with Brahma in the form of a swan and Vishnu as a boar below, facing downward. Brahma stands to the right with joined palms, while the great and terrible linga is set in the midst of the vast waters. By making and establishing the protector of the field, the lord of the Pashupatas, with devotion, one attains union with Shiva. When this is done properly and with devotion, the devotee is honored in Shiva’s world. Thus, the merit of establishing a linga, the rites of installation, and the varieties of lingas have been spoken. But what of constructing a temple for Shiva, whether from clay or precious gems? Even if a devotee is troubled in this world by concerns for children, spouse, and home, if he is endowed with knowledge, what need has he for such worldly attachments? Yet, those devoted to the Supreme Lord, even if they build with mere clods or bricks, ascend to Rudra’s divine realm, to splendid palaces honored by Indra, Brahma, and the gods. The house of such a devotee, having worshipped Shambhu in this way, itself attains the state of Rudra. Therefore, let every devotee, with all effort and devotion, strive to build a temple of Shiva, seeking the fulfillment of righteousness, desire, and wealth. Whatever the style—Kesara, Nagara, Dravida, or others—whoever constructs a temple of Rudra with devotion is honored in Shiva’s world. And whoever builds a temple for the Supreme Lord called Kailāsa, with palaces shaped like the peaks of Mount Kailāsa, enjoys supreme happiness.