Gathering the sages before him, the wise narrator spoke with reverence, “O venerable ones, listen once more as I recount the supreme greatness of the earthly liṅga of Mahesha, as previously described by Vyasa. Attend with true devotion, for I shall now relate the glory of Shiva’s earthly liṅga. “Among all liṅgas, the earthly liṅga stands supreme. Through its worship, countless brahmins have attained perfection. Even Hari, Brahma, the ancient sages, and the Prajapatis—having offered their devotion to the earthly liṅga—achieved all they desired. Not only they, but gods, asuras, humans, gandharvas, serpents, rākṣasas, and many others, by worshipping this liṅga, reached the highest state of perfection. “In the Kṛta age, the liṅga was fashioned from radiant gems; in the Tretā age, it was made of gold; in Dvāpara, the finest was of mercury; but in this Kali age, the liṅga is made of earth. Among the eight forms of the liṅga, the earthly is the highest. O brahmins, when worshipped with undivided devotion and austerity, it bestows abundant fruits. “Just as Maheshvara is the eldest and greatest among all the gods, so is the earthly liṅga the foremost among all liṅgas. As the Ganges is the greatest of rivers, so too is the earthly liṅga supreme among all liṅgas. As praṇava—Om—is the highest mantra, and the brāhmaṇa the foremost of castes, and Kāśī the most excellent of cities, and the vow of Śivarātri the greatest of all vows, and Śakti the highest among goddesses, so is the earthly liṅga the most exalted of all liṅgas. “If one, by nature, worships a liṅga that is not of earth, that worship is fruitless, as are bathing and giving and other such acts. But the worship of the earthly liṅga brings merit and prosperity, increases lifespan, grants satisfaction, nourishment, and wealth. Truly, it should be performed by the best among practitioners. “With whatever offerings are available, endowed with devotion and faith, 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 very life and is reborn as a Rudra. “He who worships the earthen liṅga with bilva leaves at the three junctions of the day—hear of the merit gained by doing this ten or eleven times! In this very body, he attains greatness in the world of Rudra; all the sins of mortals are destroyed, even by seeing or touching the liṅga. “Such a person is liberated while living, truly wise, and verily becomes Śiva himself—there is no doubt. By merely seeing him, both enjoyment and liberation arise. Whoever worships Śiva daily with an earthen liṅga until the end of his life attains the abode of Śiva. With a body of clay, he dwells for countless years in the world of Śiva, enjoying his desires, and upon returning to earth, he becomes a king in Bhārata. “If one worships the supreme earthly liṅga daily, without desire, he always dwells in the world of Śiva and then attains union with him. But if a brāhmaṇa neglects to worship the earthly Śiva liṅga, he falls into a dreadful hell, pierced by spears, exceedingly terrifying. “One should fashion a beautiful liṅga according to the proper rules, considering it with earth and using the five prescribed procedures. The liṅga should be made whole and not divided; it should be displayed undivided. If it is made in two parts, the fruit of worship is not obtained. “A liṅga made of gems, gold, mercury, crystal, or earth, or even one arising from flowers and gems, should be fashioned whole. The moving liṅga is considered whole; the unmoving is regarded as two-parted. This distinction between whole and divided applies to both moving and unmoving liṅgas. “Maheśvara, the great god, is present as the liṅga of the altar and supreme knowledge. Therefore, among unmoving liṅgas, the divided ones are considered the best. The unmoving liṅga should be made in two parts according to the rule, while the moving is declared whole by those versed in Śaiva doctrine. “Those who fashion the moving liṅga in two parts are deluded by ignorance; neither the knowers of doctrine nor the sages skilled in scripture do so. Those who make the unmoving liṅga whole and the moving in two parts are not foolish, and they receive the fruits of worship. “Therefore, as prescribed in scripture, one should make the moving liṅga whole, and the unmoving liṅga in two parts, with supreme joy. Worship of the whole moving liṅga grants complete results, while worship of a two-parted moving liṅga leads to great loss. Worship of the whole unmoving liṅga does not grant the desired fruit; it is always said by those learned in scripture to cause obstacles. “Now, let me describe the worship of the earthen liṅga for those devoted to the Vedic path, which bestows both enjoyment and liberation. Having bathed according to the rules stated in the sūtras, performed the sandhyā, and conducted the Brahma-yajña, one should then offer worship to Shiva. “Before remembering Śiva, one should anoint oneself with sacred ashes and wear rudrākṣa beads. By the method prescribed in the Vedas, for the attainment of complete results, one should worship the supreme earthen liṅga with utmost devotion.” In this way, the sages learned of the supreme glory and proper worship of the earthly liṅga, the most exalted symbol of Lord Shiva, and the path to perfection, prosperity, and liberation was revealed.