Seated majestically upon a splendid chariot, with the four-faced Brahma himself as his charioteer, the god—assuming this divine form—journeys joyfully to the city of Shiva. There, in that sacred city, he delights in play without doubt, shining forth as a second Shankara. He enjoys supreme pleasures for as long as he desires, O best of the twice-born, and, having gained thoroughly tested knowledge, he attains liberation right there. Within this divine assembly, Ganga-dhara, the bearer of the Ganga, sits in comfort, as does Chandra-shekhara, the moon-crested Lord. By his side is Ganga herself, and Ambika rests gracefully upon his left thigh. Ganesha is present, as are Skanda, Jyeshtha, and the radiant Durga. Bhaskara, the Sun, and Soma, the Moon, attend as well, accompanied by Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, and Varada. Indrani is there, as is fierce Chamunda with Virabhadra, and Vighnesha. Whoever is wise and devoted attains union with Shiva amidst this divine company. The linga, the sacred emblem of Shiva, appears enveloped in a great garland of flames, imperishable, with Chandrashekhara, the Lord, established at its heart. In the sky, one should envision the linga; beneath it, Brahma in the form of a swan and Vishnu as a boar, facing downward. To the right of the linga stands Brahma, hands joined in reverence, as the mighty and awe-inspiring linga is set amidst the cosmic waters. One who, with devotion, establishes the protector of the field—the lord of the Pashupatas—attains union with Shiva. When this is done with proper devotion, one is honored in Shiva’s own world. The merit of establishing and installing a linga, and the various kinds of lingas, have thus been revealed. Now, what of those who build a temple of Shiva, using materials from humble clay to precious gems—what reward does such a mortal gain? Even if a devotee in this world is weighed down by family, home, and worldly concerns, if he possesses true knowledge, what use are such houses to him? Yet, those devoted to the Supreme Lord—even if they have built with mere clods or bricks—ascend to Rudra’s divine world, to splendid palaces honored by Indra, Brahma, and all the gods. The home of such a worshipper, having honored Shambhu in this way, itself attains the state of Rudra. Therefore, with all effort and devotion, one should strive to build a temple for Shiva, seeking righteousness, desire, and wealth. Whether in the Kesara, Nagara, Dravida, or any other style, whoever builds a temple for Rudra with devotion is honored in Shiva’s world. One who constructs a temple for the Supreme Lord in the likeness of Kailāsa, with palaces shaped like the peaks of Kailāsa, enjoys great happiness. Or, if one builds a Mandara for Shiva, according to prescribed rules, with devotion and within one’s means—be it superior, middling, or humble—with palaces resembling the Mandara mountain, facing all directions, filled with celestial nymphs, and unattainable even by gods and demons, he will reach Shiva’s delightful city. There, enjoying pleasures as he wishes and attaining union through knowledge and yoga, he obtains the state of Gaṇapati. Whoever builds a temple for the Supreme Lord named Meru gains a reward surpassing that of all the great sacrifices. The fruits of all sacrifices, austerities, gifts, pilgrimages, and Vedas—having gained all these, he delights in Shiva’s forest for a long time. If one, with devotion, builds a temple named Niṣadha, that wise soul, upon reaching Shiva’s world, delights there for ages. Or, O brahmanas, whoever builds the most excellent Himashaila, and travels to Shiva’s auspicious city in vehicles resembling the snowy mountain, attains union with knowledge and yoga, and the state of Gaṇapati. Similarly, whoever builds a beautiful temple called Nīlādriśikhara, according to his means and with devotion to Rudra, attains all the fruits previously described for Himashaila, and is honored by all the gods. Upon reaching Rudra’s world, he rejoices with the Rudras themselves. Or, if one builds a temple named Mahendraśaila, approved by Rudra, with palaces shaped like the Mahendra mountain and adorned with bulls, he enjoys pleasures in Shiva’s divine city and, having attained the knowledge discerned by the Rudras, returns fulfilled. Abandoning sense-objects as one would poison, such a devotee attains union with Shiva. If one constructs a temple adorned with jewels and gold—whether in Dravidian, Nagara, Keshara style, or any prescribed form, whether it be a tower, pavilion, square, or elongated—its merit cannot be described, not even in a hundred ages. Even if the temple grows old, falls, breaks, or cracks, whoever restores it as before, with beautiful doors and adornments, whether it is a temple, pavilion, enclosure, or gateway, gains even greater merit than the original builder. If anyone works in Shiva’s temple for a livelihood, he and his relatives surely ascend to the heavenly world. Even if one acts in Rudra’s temple for personal enjoyment, if he performs work and rejoices in the happiness gained, he too is uplifted. Therefore, O best of sages, whoever, with devotion, builds a shrine to Shiva—such is the supreme fruit he attains, blessed and honored in all the worlds.