Listen, O wise ones, to the sacred teachings concerning Shiva and his worship, as revealed in the ancient scriptures. The cycle of birth and death, the pair of opposites that bind beings, are offered to Shiva’s illusion. Whoever surrenders these opposites to Shiva’s illusion is freed from their grasp and is no longer subject to their effects. As long as one remains dependent on actions performed through the body, one is considered bound and living in the world. True liberation, say the wise, is mastery over the three bodies—physical, subtle, and causal. Shiva, the supreme mover of the wheel of illusion, is the ultimate cause of all. He alone removes the opposites that are offered to his illusion. Therefore, one should offer to Shiva all opposites that arise through him. The wise know that circumambulation and salutation are especially dear to Shiva. These acts of honor—circumambulation and salutations to Shiva, the Supreme Self—bestow the fruits of worship performed with the sixteen forms of service. There is no sin on earth that cannot be destroyed by circumambulation of Shiva. Thus, one should destroy all sin by circumambulation alone. The devotee of Shiva, silent and endowed with truth and other virtues, should practice each act—ritual, austerity, recitation, knowledge, and meditation. From these practices arise sovereignty, a divine body, knowledge, removal of ignorance and doubt, and the presence of Shiva himself. Through action, the desired fruit is attained, and darkness is dispelled. After removing the results of birth, those produced by knowledge and intellect are also eliminated. A devotee of Shiva should perform acts suited to the place, time, body, and wealth, and as is fitting. The wise should dwell in Shiva’s abode with wealth earned justly, free from harming living beings and other faults, and without excessive hardship. Water or food over which the five-syllable mantra has been recited is considered auspicious. Even the alms-food of a poor person can grant knowledge, it is said. The alms-food of a devotee of Shiva increases devotion to Shiva; the alms-food of a Shiva yogi is called the thread of Shambhu. By whatever means, wherever on earth, one should always eat pure food in silence and not reveal the secret. Yet one should indeed reveal only the greatness of Shiva to devotees; the secret of the Shiva mantra is known only by Shiva, not by another. A devotee of Shiva should always reside, taking refuge in the Shiva liṅga. By taking refuge in the immovable liṅga, the wise become steadfast. By worshipping the liṅga in due order, one surely becomes liberated; in brief, all are liberated—this is the highest means and goal. What was formerly spoken by Vyasa and heard by me in ancient times—may there be well-being for us, and may our devotion to Shiva be firm. Whoever recites or always listens to this chapter, O wise ones, attains knowledge of Shiva by Shiva’s grace. Then, the sages addressed Suta, blessing him: “O Suta, long may you live! You are blessed and devoted to Shiva. You have rightly spoken of the greatness of the liṅga, which bestows the highest fruit. Now, tell again the supreme greatness of the earthly liṅga of Mahesha, which was previously described by Vyasa.” Suta replied, “O sages, listen all with true devotion as I now 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. 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. 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 supreme. 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. Just as among all castes, the brāhmaṇa is regarded as the best, so among all liṅgas, the earthly one is supreme. Just as among all cities, Kāśī is remembered as the most excellent, so among all liṅgas, the earthly one is supreme. Just as among all vows, the Śivarātri vow is considered the highest, so among all liṅgas, the earthly one is supreme. Just as among all goddesses, the Śaiva power (Śakti) is remembered as the highest, so among all liṅgas, the earthly one is supreme. If, by nature, one worships a liṅga that is not earthly, that worship becomes fruitless, as do bathing, giving, and other acts. The worship of the earthly liṅga brings merit, prosperity, and increases lifespan; it grants satisfaction, nourishment, and wealth, and should be performed by the best of practitioners. With whatever offerings are available, and endowed with devotion and faith, one should worship the earthly liṅga, which grants fulfillment of all desires and aims. Whoever, having made an earthly liṅga, worships it on an auspicious altar, becomes wealthy and prosperous here itself, and is born as a Rudra. One who worships the liṅga made of earth with bilva leaves at the three junctions of the day—listen to the merit gained by doing this ten or eleven times. By this very body, one attains greatness in the world of Rudra; it destroys all the sins of mortals, even by seeing or touching it. Thus, the greatness of Shiva, the earthly liṅga, and the means of liberation are revealed, guiding the devotee to the highest perfection through sincere worship and unwavering devotion.