In the sacred teachings, it is revealed that just as the brāhmaṇa is esteemed as the highest among all castes, so too is the earthly liṅga considered supreme among all forms of the liṅga. This supremacy is echoed further: Kāśī, the most excellent of cities, is likened to the earthly liṅga’s preeminence among all liṅgas; and just as the Śivarātri vow stands above all other vows, so does the earthly liṅga rise above all others. Among goddesses, the Śaiva power, Śakti, is remembered as the highest, and in the same way, the earthly liṅga is regarded as supreme. If one, by nature, worships a liṅga that is not made of earth, such worship yields no fruit—just as bathing, giving, and other acts become fruitless. In contrast, worship of the earthly liṅga bestows merit, prosperity, and longevity; it grants satisfaction, nourishment, and wealth, and is to be performed by the best among practitioners. Whatever offerings are available, with devotion and faith, one should worship the earthly liṅga, which fulfills all desires and aims. Whoever creates an earthly liṅga and worships it upon an auspicious altar becomes wealthy and prosperous in this very life, and is reborn as a Rudra. If one worships the liṅga made of earth with bilva leaves at the three junctions of the day—ten or eleven times—listen to the merit that arises: with this very body, one attains greatness in the world of Rudra. Such worship destroys all mortal sins, even by simply seeing or touching the liṅga. The worshipper is liberated while living, truly wise, and becomes Śiva himself—there is no doubt. Merely seeing such a devotee brings both enjoyment and liberation. Whoever worships Śiva daily, having fashioned an earthly liṅga, until the end of their life, attains the abode of Śiva. With clay, the devotee dwells for countless years in the world of Śiva, enjoying desires, and upon returning to earth, becomes a king in Bhārata. If one worships the supreme earthly liṅga daily, without desire, he always dwells in the world of Śiva and ultimately attains union with Him. But if a brāhmaṇa neglects to worship the earthly Śiva liṅga, he falls into a terrible hell, pierced by spears and exceedingly dreadful. According to the prescribed rules, one should fashion a beautiful liṅga, considering it with earth and the five procedures. The liṅga should be made whole and undivided; if made in two parts, the fruit of worship is not obtained. Whether made of gems, gold, mercury, crystal, earth, or arising from flowers and gems, the liṅga must be fashioned whole. The moving liṅga is considered whole, while the unmoving liṅga is regarded as two-parted. This distinction between whole and divided applies to both moving and unmoving forms. The great god Maheśvara is the liṅga of the altar and supreme knowledge; thus, among unmoving liṅgas, the divided ones are considered 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 make 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 receive the fruit of worship. Therefore, following the method 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 the two-parted moving liṅga causes great loss. Worship of the whole unmoving liṅga does not grant the desired fruit and is said by those learned in scripture to cause obstacles. Now, the worship of the earthen liṅga for Vedic devotees is described, for by the Vedic path, it grants 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 carry out the offering. Before remembering Śiva, one should wear ashes and rudrākṣa beads. By the method prescribed in the Vedas, for complete results, one should worship the supreme earthen liṅga with utmost devotion. On a riverbank, in a pond, on a mountain, in a forest, or in a temple of Śiva, in a pure place, the worship of the earthen liṅga is prescribed. Having carefully collected earth from a pure place, the twice-born should fashion the Śiva liṅga with attentiveness. For a brāhmaṇa, white is remembered; for a kṣatriya, red; for a vaiśya, yellow on the arms; for a śūdra, black on the feet—or whatever color may be found. Carefully gathering clay for the purpose of making the liṅga, one should place that auspicious earth in a highly auspicious place. Having purified the clay, one should gently and gradually form it into a lump; thus, according to the Vedic path, the auspicious earthen liṅga should be fashioned. Then, with devotion, one should worship it to attain the fruits of enjoyment and liberation. The procedure is as follows: with the mantra “Salutation to Śiva,” one should sprinkle the worship materials; with the mantra “The earth was,” one should establish the sanctity of the site. With the mantra “You are water,” one should purify with water; with “Salutations to you, Rudra,” the binding of the crystal is prescribed. With “To Śambhu,” one should purify the site; with the earlier salutation, one should sprinkle the five nectars as well. With the mantra “To the blue-throated one,” and with the earlier salutation, the devotee should perform the excellent installation of the Śaṃkara liṅga. Thus, the scriptures show that the worship of the supreme earthen liṅga, performed with devotion and proper procedure, brings both worldly prosperity and ultimate liberation, leading the devotee ever closer to the divine presence of Śiva.