When the mind is offered wholly to your form, O Lord Shiva, it finds no delight in emptiness; the sense of ego, the feeling of “I am,” dissolves upon beholding you. In humility, I acknowledge my own body, while you, O Lord, are the truly great one. My very nature is not empty, for now I am, in truth, your servant. One should worship and offer salutations to the Self in the proper manner; and then, having made an offering to Shiva, one may partake of the betel leaf. Circumambulation of Shiva should be performed personally, one hundred and eight times; if done by another, it may be a thousand, ten thousand, a hundred thousand, or even a crore. By circumambulating Shiva, all sins are destroyed in an instant, for the root of suffering is disease, and the root of disease is sin itself. It is declared that only righteousness can remove sin, and the righteousness performed for Shiva’s sake is powerful enough to dispel all impurities. Circumambulation is said to be the overseer among all duties offered to Shiva; in practice, it is as if one recites the sacred syllable Om with each step taken. Birth and death, those pairs of opposites, are called the wheel of illusion; and the altar for offerings is itself said to be Shiva’s wheel of illusion. Beginning at the altar, one should enter it step by step, following the prescribed order of circumambulation, leaving a space between each step. Then, one should offer salutations, which is itself considered an act of circumambulation; upon departure, one attains birth, and with salutations, the self is offered. Thus, birth and death, the dualities of existence, are offered to Shiva’s illusion; and the one who has surrendered these opposites to Shiva’s illusion is no longer bound by them. As long as one is dependent on bodily action, one is said to be bound and living; liberation, say the wise, is mastery over the three bodies. Shiva, the mover of the wheel of illusion, is the supreme cause; he alone removes the opposites that are offered to his illusion. Therefore, one should offer to Shiva all opposites that have arisen through him. The wise know that circumambulation and salutation are most dear to Shiva. Circumambulation and salutations to Shiva, the Supreme Self, bestow the fruit of worship performed with all sixteen forms of service. There exists no sin on earth that cannot be destroyed by circumambulation; thus, one should strive to destroy all sin by this act alone. One devoted to Shiva, silent and endowed with truth and other virtues, should practice each of the acts—ritual, austerity, recitation, knowledge, and meditation. From these practices arise sovereignty, a divine body, knowledge, the removal of ignorance and doubt, and the presence of Shiva himself. Through action, the fruit is attained, and darkness is dispelled; when the results of birth are removed, so too are those produced by knowledge and intellect. A devotee of Shiva should perform acts appropriate to place, time, body, and wealth, each according to what is fitting. A wise person should reside in Shiva’s abode with wealth earned justly, avoiding harm to living beings and other such faults, and without undue hardship. Water or food over which the five-syllable mantra has been recited is considered auspicious; indeed, even the alms-food of a poor person can grant knowledge. The alms-food of a devotee of Shiva increases devotion to Shiva; the alms-food of a Shiva yogi is known as the thread of Shambhu. By whatever means, wherever one may be on earth, one should always eat pure food in silence, keeping the secret within. Yet, to devotees, one should reveal only the greatness of Shiva; the secret of the Shiva mantra is known only to Shiva, not to another. A devotee of Shiva should always dwell, taking refuge in the Shiva liṅga; by seeking shelter in the immovable liṅga, the wise become steadfast. By worshipping the liṅga in due order, one is certainly liberated; in brief, all is liberated—this is the highest means and the highest goal. What was once spoken by Vyasa and heard by me in ancient times—may it bring us well-being, and may our devotion to Shiva remain unwavering. Whoever recites or listens to this chapter, O wise ones, attains the knowledge of Shiva by Shiva’s own grace. At this, the sages praised Suta, saying, “O Suta, long may you live! You are blessed and devoted to Shiva. You have spoken rightly of the greatness of the liṅga, which bestows the highest fruit. Now, please tell again the supreme greatness of the earthly liṅga of Mahesha, as was previously described by Vyasa.” Suta replied, “O sages, listen all with true devotion as I relate the greatness of the earthly liṅga of Shiva. Among all liṅgas, the earthly liṅga is the highest; by worshipping it, many brahmins have attained perfection. Hari, Brahma, the sages, and the Prajapatis, having worshipped the earthly liṅga, all attained their desired goals, O twice-born. Gods, asuras, humans, gandharvas, serpents, rākṣasas, and many others, having worshipped it, attained the highest perfection. In the Kṛta age, the liṅga was made of gems; in the Tretā, it was of gold; in the Dvāpara, the best was of mercury; but in the Kali age, it is earthly. Among all the eight forms, the earthly form is supreme; O brahmins, worshipped with undivided devotion, it yields great fruit through austerity. Just as among all the gods, Maheshvara is the eldest and greatest, so among all liṅgas, the earthly one is said to be the best. Just as among all rivers, the Ganges is considered the greatest and most excellent, so among all liṅgas, the earthly (pārthiva) liṅga is said to be supreme. And just as among all mantras, praṇava (Om) is remembered as the greatest, so this earthly liṅga is indeed the highest, most worthy of worship and veneration.