Listen, O wise ones, to the sacred narrative of the merit and fruits of devotion to Shiva, as revealed in the ancient verses. With heartfelt devotion, when one establishes the protector of the field—the lord of the Pashupatas—one attains union with Shiva himself. By creating this protector in the proper manner, one is honored in Shiva’s world. You have heard from my lips the merit of establishing the linga, the process of its installation, and the various kinds of lingas. Now hear further: If a mortal builds a temple for Shiva, whether with humble clay or with precious gems, what fruit does he obtain? Even if a devotee is beset by worldly concerns—children, spouse, home—if he possesses knowledge, these material houses hold little value for him. Yet, those devoted to the Supreme Lord, even if they build with simple clods or bricks, are elevated to Rudra’s divine world, to magnificent palaces honored by Indra, Brahma, and other gods. The house of such a person, after worshipping Śambhu in this way, itself attains the state of Rudra. Therefore, with unwavering effort and devotion, devotees should strive to build a temple for Śiva, seeking the fulfillment of righteousness, desire, and wealth. Whether in the Kesara, Nagara, Dravida, or any other architectural style, whoever constructs a temple for Rudra with devotion is honored in Shiva’s world. If one builds a temple for the Supreme Lord called Kailāsa, with palaces shaped like the peaks of Kailāsa, he enjoys great happiness. Or, one may build a Mandara for Śiva, following the prescribed rules and according to one’s means—superior, middling, or modest. Such temples, with palaces resembling Mandara mountain, facing all directions and filled with hosts of apsarases, are so splendid that even gods and demons cannot attain them. Upon reaching Shiva’s delightful city, one enjoys pleasures as desired and, through union with knowledge and yoga, attains the state of Gaṇapati. Whoever builds a temple for the Supreme Lord named Meru reaps a fruit greater than that gained from all the great sacrifices. The fruits of all sacrifices, austerities, gifts, pilgrimages, and study of the Vedas—having gained all these, the devotee delights in Shiva’s forest for a long time. Similarly, whoever builds a temple named Niṣadha with devotion, the wise one, upon reaching Shiva’s world, delights in Shiva’s forest for a long time. Or, O brāhmaṇas, whoever builds the most excellent Himashaila, journeys to Shiva’s auspicious city in vehicles resembling the snowy mountain. Having attained union with knowledge and yoga, he obtains the state of Gaṇapati. Likewise, whoever builds a beautiful temple called Nīlādriśikhara, according to his means and with devotion to Rudra Śambhu, attains the fruit I shall now declare. The fruit previously described for building Himashaila with devotion—all that merit is gained, and the devotee is honored by all the gods. Upon reaching Rudra’s world, he rejoices with the Rudras. If one builds a temple named Mahendraśaila, approved by Rudra, the fruit of this act is as follows: with palaces shaped like Mahendra mountain and adorned with bulls, the devotee enters Shiva’s divine city and enjoys pleasures as desired. The foremost sages, after attaining the knowledge discerned by the Rudras, return from there. By abandoning sense objects as one would poison, one attains union with Shiva. And whoever constructs a temple adorned with jewels and gold—whether in Dravidian, Nagara, or Kesara style, or according to prescribed forms, whether a tower, pavilion, square or elongated—the merit is beyond description, not even in a hundred ages. If the temple becomes old, falls, breaks, or cracks, whoever restores it to its former glory, with beautiful doors and the like—whether it is a temple, pavilion, enclosure, or gateway—obtains even greater merit than the original builder, without doubt. If a person works in Shiva’s temple for livelihood, he and his relatives surely go to the heavenly world. Even if one acts in Rudra’s temple for personal enjoyment, and rejoices after obtaining happiness, the merit is profound. Therefore, O best of sages, whoever builds a shrine with devotion, or constructs a temple for Mahesha with wood, bricks, and other materials, is honored in Shiva’s world. A temple should be constructed with all effort for the sake of virtue, desire, and liberation. If unable to build an excellent temple, even by sweeping and similar acts one attains all desires. Whoever sweeps with a soft, fine broom, in a month obtains the fruit of a thousand Cāndrāyaṇa vows. Whoever applies a coating with water mixed with fragrant cow dung, purified by cloth, gains the fruit of a yearly Cāndrāyaṇa. Half a krosha around the Shiva field, from the Shiva-linga in all directions, whoever gives up even the most difficult-to-abandon life attains union with Shiva. The measure of Svayambhu and likewise of Bana is thus: in Svayambhu, it is that measure; in Arsha, half of that; in human, half of that—this is the measure of the field, O best of twice-born. In the same way, O best of twice-born, the measure of the field applies to the residence of ascetics, and in the Rudra incarnation, to the teacher and his disciple. In the human incarnation, it applies to the disciple and the disciple’s disciple. On the holy Shri Parvata and at its edge, O twice-born, whoever gives up his life there attains union with Shiva; likewise in Varanasi, and especially in Avimukta. Such are the fruits and glories of devotion to Shiva, through building, restoring, serving, and honoring his temples and sacred fields.