Listen now to the sacred narrative as revealed in these verses. With deep devotion, one establishes the image of the Supreme Lord, Shiva, holding in his left hand the skull granted by Brahma, and, in his other hand, the very body of Vishnu himself. When this divine form is enshrined with faith, the devotee is liberated from the endless ocean of worldly existence. The sacred mantra "Om namo Nilakanthaya," composed of eight syllables, is to be recited; even a single utterance frees the devotee from all sins. Worship is offered to Shiva with sandal paste and other offerings, according to one's means and devotion. In this way, having honored the Lord of gods, the devotee is welcomed into Shiva's own realm. There, the form of Jalandhara-antaka, the Lord who wields the Sudarshana, is established with devotion. When Jalandhara, divided in two, is so enshrined, the devotee attains union with Shiva, with no further deliberation needed. That god who grants the Sudarshana, as described, is worshipped with the eyes by the devotee. Having established this form with devotion, the devotee is honored in the world of Shiva, standing humbly behind the lotus feet of Nikumbha. The sacred image is further adorned: the left foot is well placed, the daughter of the mountain—Parvati—is embraced on the left, the elbow rests gracefully on the tip of the trident, and a serpent, fashioned as a bracelet of bells, encircles the arm. At Shiva's side stands Andhaka, with palms joined in reverence. When this proper form is established, the devotee surely attains union with Shiva. Those who create the image of the Lord of gods, the destroyer of Tripura, equipped with bow and arrow, adorned with the crescent moon and Soma, and seated upon a chariot with the four-faced Brahma as charioteer—such devotees, assuming this divine form, journey to Shiva’s city and rejoice there. In that realm, they delight without doubt as a second Shankara, enjoying supreme pleasures for as long as they desire. When, at last, they have attained knowledge that has been thoroughly examined, there itself they are liberated. There, Shiva is seen as Ganga-dhara, comfortably seated, as Chandra-shekhara, with Ganga flowing from his matted locks, and with Ambika, the Divine Mother, seated on his left thigh. With them are Ganesha, Skanda, Jyeshtha, and the beautiful Durga; Bhaskara (the Sun), Soma (the Moon), Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, and Varada; Indrani, Chamunda, Virabhadra, and Vighnesha—all are present. Whoever is wise and devout attains union with Shiva in this assembly. The linga form, enveloped in a great garland of flames and imperishable, is established with Chandrashekhara, the Lord, at its center. In the sky, the linga should be made, with Brahma in the form of a swan and Vishnu as a boar below it, facing downward. Brahma stands to the right, hands joined in reverence, while the great and terrible linga is established in the midst of the great waters. When the protector of the field, the lord of Pashupatas, is made and established with devotion, one attains union with Shiva and is honored in his world. Thus, the merit of establishing and installing a linga and the various kinds of lingas has been revealed. Now, what is the fruit for one who builds a temple of Shiva, whether from mere clay or from the most precious gems? Even if a devotee is troubled by the cares of children, spouse, and home, if he is endowed with knowledge, such worldly ties lose their hold. Yet, those devoted to the Supreme Lord, even if they build with simple clods or bricks, ascend to Rudra’s divine world, to splendid palaces honored by Indra, Brahma, and the gods. The house of one who worships Shambhu in this way attains the state of Rudra. Therefore, with all effort and devotion, one should strive to build a temple of Shiva, seeking righteousness, desire, and wealth. No matter the style—Kesara, Nagara, Dravida, or any other—whoever builds a temple to Rudra with devotion is honored in Shiva’s world. One who constructs a temple for the Supreme Lord called Kailāsa, with palaces shaped like the peaks of Kailāsa, enjoys great happiness. Alternatively, a devotee may build a Mandara for Shiva, following the prescribed rules and according to their means—be it superior, middling, or modest. Such temples, with palaces resembling the Mandara mountain, facing all directions and filled with hosts of apsarases, are unattainable even by gods and demons. Upon reaching Shiva’s delightful city, the devotee enjoys pleasures as desired and, through knowledge and yoga, attains the state of Gaṇapati. One who builds a temple for the Supreme Lord named Meru gains a fruit surpassing even that of the greatest sacrifices. The fruits of all sacrifices, austerities, gifts, pilgrimages, and the Vedas themselves are all obtained by such a devotee, who then delights in Shiva’s forest for a long time. Whoever, with devotion, builds a temple named Niṣadha, is likewise blessed, dwelling in Shiva’s forest for a long time. Or, O brahmanas, whoever builds the most excellent Himashaila, journeys to Shiva’s auspicious city in vehicles resembling the snowy mountain. Attaining union with knowledge and yoga, he obtains the state of Gaṇapati. One who builds a beautiful temple called Nīlādriśikhara, with devotion and according to his means, for Rudra, Shambhu, attains the same fruit as previously described for Himashaila, and is honored by all the gods. Thus is the glory and the supreme fruit of establishing the Lord’s image and temple, as revealed by the ancient sages and sung by the wise.