A wise person, it is said, should dwell in the abode of Shiva, sustaining themselves with wealth earned righteously—never through harm to living beings or any other fault, nor by enduring excessive hardship. In this sacred space, water or food upon which the five-syllable mantra has been recited becomes auspicious; yet, even the simple alms-food of a poor person can grant knowledge, so the scriptures declare. When such alms are given by a devotee of Shiva, that food increases devotion to Shiva himself; and the alms-food received from a Shiva yogi is revered as the very thread of Shambhu. Wherever one may be, by whatever means, pure food should always be eaten in silence, preserving the inner secret. The only thing to be revealed is the greatness of Shiva, and that only to true devotees; for the secret of the Shiva mantra is known solely by Shiva and none other. A devotee of Shiva should always reside, taking refuge in the Shiva liṅga, for by seeking shelter in the immovable liṅga, the wise become steadfast and unwavering. By worshipping the liṅga in the prescribed manner, liberation is surely attained; indeed, all becomes liberated—this is both the highest means and the ultimate goal. Thus, what was spoken by Vyasa and heard in ancient times is remembered: may well-being be upon us, and may our devotion to Shiva remain unshakable. Whoever recites or listens to this teaching with devotion will, by Shiva’s grace, gain knowledge of Shiva. At this, the sages praised Suta, saying, “O Suta, may you live long! Blessed are you, devoted to Shiva, for you have rightly spoken of the greatness of the liṅga, which bestows the highest fruits. Now, tell us again of the supreme greatness of the earthly liṅga of Mahesha, as previously described by Vyasa.” Suta replied, “O sages, listen with true devotion as I recount 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. Even Hari, Brahma, the sages, and the Prajapatis, having worshipped the earthly liṅga, attained their desired goals. So too did gods, asuras, humans, gandharvas, serpents, rākṣasas, and countless others—by worshipping the earthly liṅga, they reached the highest perfection. In the Kṛta age, the liṅga was fashioned from gems; in Tretā, from gold; in Dvāpara, the best liṅga was of mercury; but in this Kali age, it is the earthly liṅga that is supreme. Among the eight forms of liṅga, the earthly form is the highest; when worshipped with undivided devotion, it yields immense fruit through austerity. Just as Maheshvara is the greatest among all gods, so the earthly liṅga is the greatest among liṅgas. As the Ganges is the foremost among rivers, so too is the earthly liṅga among liṅgas. As praṇava (Om) is the greatest of all mantras, so is the earthly liṅga the most worthy of worship. Among all castes, the brāhmaṇa is regarded as best; among all cities, Kāśī is most excellent; among all vows, Śivarātri is the highest; among all goddesses, the Śaiva Śakti is supreme—so too, among all liṅgas, the earthly liṅga is preeminent. If one worships a liṅga not of earth, that worship, like bathing or giving gifts, becomes fruitless. But the worship of the earthly liṅga brings merit, prosperity, and a long life; it grants satisfaction, nourishment, and wealth, and is recommended for the best practitioners. Whatever offerings are at hand, with faith and devotion, one should worship the earthly liṅga, for it fulfills all desires and aims. Whoever fashions an earthly liṅga and worships it upon an auspicious altar becomes wealthy and prosperous in this life, and is reborn as a Rudra. He who, at the three sandhyās, worships the liṅga made of earth with bilva leaves, gains immeasurable merit—even by doing this ten or eleven times, he attains greatness in the world of Rudra with this very body. The mere sight or touch of such a liṅga destroys all sins. Such a person is liberated while living, wise, and becomes like Shiva himself—there is no doubt; by merely seeing him, both enjoyment and liberation arise. He who daily worships Shiva, having made an earthly liṅga, until the end of his life, goes to the abode of Shiva. With his clay liṅga, he dwells for countless years in Shiva’s world, enjoying his desires, and upon returning to earth, he is born as a king in Bhārata. If one worships the supreme earthly liṅga daily, without desire, he always dwells in Shiva’s world and ultimately attains union with him. If a brāhmaṇa does not worship the earthly Shiva liṅga, he falls into a terrible hell, pierced by dreadful spears. Therefore, one should, according to the rules, fashion a beautiful liṅga and, with the five procedures, consecrate it with earth. The liṅga should be made whole, not divided; only an undivided liṅga bestows the fruit of worship. Whether made of gems, gold, mercury, crystal, earth, or even fashioned from flowers and gems, the liṅga should be whole. The moving liṅga is considered whole, while the unmoving is regarded as two-parted; this distinction is remembered regarding both types. The great god Maheśvara is the liṅga of the altar and of supreme knowledge. Therefore, among unmoving liṅgas, the divided ones are considered the best. Thus, the supreme greatness of the earthly liṅga is revealed, and those who listen with faith and devotion are blessed with Shiva’s grace and knowledge.