In the sacred teachings of the Linga Purana, it is revealed that those who relinquish their lives in Kedara, the great field, especially at the holy sites of Prayaga or Kurukshetra, attain liberation from the cycle of birth and death. Likewise, one who dies at Prabhasa, Pushkara, Avanti, Amareśvara, or amidst the peaks of Vani, is blessed to reach the exalted state of Shiva. It is further said that any creature who passes away in Varanasi will never again be reborn in any form; so too for those who depart in Trivishtapa, in the liberated Kedara, or at Sangameshvara. And if one surrenders their body at Shalanka, Jambukeshvara, Shukreshvara, Gokarna, Bhaskaresha, or Guheshvara, they are assured of the same supreme destiny. Those who depart at Hiranyagarbha or Nandishvara attain the highest state, especially if, through disciplined practice, they dry up the body and relinquish it in Shiva’s field. Such yogis, whether human, divine, sage, or ascetic, or even those in the presence of the Svayambhu, are united with Shiva. In the Svayambhu deity’s presence, no further deliberation is needed; for those who kindle the sacred fire in Shiva’s field and worship the Supreme Lord, offering their own body into the flames, attain the highest state. Remaining without food as long as possible and then surrendering life, they are honored in Shiva’s world. O best of sages, it is proclaimed that in Shiva’s field, union with Shiva is assured, even for one who has lost both feet and yet resides there. Such a person attains the state of Shiva without question. The very sight of this sacred field brings merit, and entering it grants a hundredfold blessing. Therefore, touching and circumambulating the field brings merit multiplied a hundred times, while bathing in its waters bestows even greater blessings. Bathing in milk, O Brahmins, is said to be a hundred times more excellent; with curd, a thousandfold; with honey, a hundredfold more; and with ghee, the merit is boundless. Bathing with sugar brings a hundredfold more merit. When one reaches a river near Shiva’s field and bathes there, if they abandon the body, forsaking food, they are honored in Shiva’s world. All rivers near Shiva’s field are most beautiful, and ponds, wells, and tanks are remembered as Shiva’s sacred places. Bathing in them with devotion, O best of twice-born, at the tirthas, one is freed from even the gravest sins, such as killing a Brahmin. Bathing in Shiva’s tirthas at dawn grants the fruit of an Ashvamedha sacrifice and leads to Rudra’s world; bathing with devotion at midday confers merit equal to bathing in the Ganges; and bathing at sunset brings one to Shiva’s abode. Casting off the cloak of sin, a person who bathes thrice, or even once, in Shiva’s holy waters attains union with Shiva without doubt. Long ago, it is told, a certain boar, frightened by a dog on the path, by chance entered the doorway at Shiva’s holy waters and died there. Thus, O best of twice-born, he attained the status of a Gana leader. Whoever, in the morning, beholds Shiva, Lord of gods, in the form of the linga, attains a state superior to all others. At midday, seeing Mahadeva, one obtains the fruit of sacrifice; in the evening, having gained the fruit of all sacrifices, one is liberated. Even when burdened by mental, verbal, or bodily sins, by great transgressions, or by minor faults, at the crossing, seeing the Lord Ishana in the form of the linga, one abandons the sins committed in a month and attains Shiva’s abode. On the solstice, at the half-month, whether in the southern or northern course, and at the equinox, worshipping the Lord brings the supreme state. Whoever, pure in conduct, circumambulates the temple three times, following both left and right paths with gentle steps, gains at every step the fruit of a horse sacrifice. Whoever always praises Shiva, the Supreme Lord, with words, also attains Shiva’s abode; having reached it, nothing more remains to be said. Moreover, by making a circle or field with fragrant cow dung and water, with powders made of pearls, sapphires, rubies, and beautiful crystals, and likewise with emeralds, gold, silver, and powders of those colors, or even with ordinary powders free from wealth, one may draw a blessed lotus, ten hands in measure, with a pericarp, near Mahadeva. There, invoking Mahadeva endowed with nine powers, or with five, six, or eight, the supreme giver of actions, and again with eight for Ishana, ten for the ten spokes, and ten on the outer side, worshipping and bowing, offering to the Lord of gods, one obtains the fruit of giving land. Even by drawing a lotus with rice flour and the like, a poor person may obtain all the merit previously described; there is no doubt of this. Likewise, by drawing a twelve-spoked circle, one attains the highest state. With powders of jewels and other substances and with the twelve forms, one should establish the Sun in the center of the maṇḍala and worship him. Surrounding him with the planets, or not, one attains supreme union with the Sun; thus, even with ordinary means, one should arrange a six-angled figure as desired. In the middle region, place the Goddess, the source of creation, who is of the form of Brahman; on the right, the form of Sattva, and on the left, the quality of Rajas. In front, the form of Tamas; in the center, the Goddess Ambikā; and on the right, the five elements and the five subtle elements. Such are the sacred instructions for attaining union with Shiva, and the supreme states of merit and liberation, through devotion, discipline, and worship in Shiva’s holy fields and temples.