He who has attained true wisdom, who is liberated even while living, is verily Śiva himself—there can be no doubt of this. Merely by beholding such a soul, both the joys of the world and the ultimate liberation are bestowed. As for those who worship Śiva daily, fashioning an earthly liṅga and offering their devotion until the end of their lives, they assuredly reach the abode of Śiva. One who creates a liṅga of clay and worships with faith dwells for countless years in Śiva’s world, freely enjoying all delights. When their time in that divine realm draws to a close, they return to Bhārata and are born as a king. Yet, if a devotee worships the supreme earthly liṅga every day without any desire for personal gain, he remains ever in the world of Śiva and ultimately attains union with the Lord himself. But if a brāhmaṇa neglects the worship of the earthly Śiva liṅga, he falls into a dreadful hell, tormented by spears and unspeakable terrors. Therefore, according to the sacred rules, one should carefully fashion a beautiful liṅga from earth, employing the five prescribed procedures. The liṅga must be whole and undivided; only then is the worship fruitful. If it is made in two parts, the benefit of worship is lost. A liṅga may be crafted from gems, gold, mercury, crystal, earth, or even from flowers and precious stones, but it must always be fashioned whole. The moving liṅga is considered whole, while the unmoving is made in two parts. This distinction between whole and divided is to be remembered for both types. Maheśvara, the great Lord, is present as the liṅga upon the altar and as the embodiment of supreme knowledge. Thus, among unmoving liṅgas, the divided form is regarded as best. The unmoving liṅga should be made in two parts, as prescribed, while the moving liṅga is always whole, according to those learned in the Śaiva tradition. Those who make the moving liṅga in two parts are deluded by ignorance; no true knower of doctrine or sage skilled in scripture would do so. Those who fashion the unmoving liṅga whole and the moving in two parts are not wise and do not receive the fruit of worship. Therefore, following the scriptural method, one should make the moving liṅga whole and the unmoving liṅga in two parts, performing this with great joy. Worship of the whole, moving liṅga bestows complete results, while worship of a moving liṅga made in two parts brings great loss. Conversely, worship of a whole, unmoving liṅga does not yield the desired fruit and, according to the learned, brings obstacles. Now, let the worship of the earthen liṅga, as prescribed for Vedic devotees, be described. By this Vedic path, both worldly enjoyment and liberation are attained. After bathing as instructed in the sūtras, performing the sandhyā prayers, and offering the Brahma-yajña, one should approach the worship. Before remembering Śiva, the devotee should adorn himself with sacred ashes and rudrākṣa beads. With utmost devotion and following the Vedic method, he should worship the supreme earthen liṅga to gain the highest results. This worship is best performed on a riverbank, in a pond, atop a mountain, in a forest, or in a temple of Śiva—any pure place is suitable. Having carefully gathered pure earth, the twice-born should fashion the Śiva liṅga with full attention. The color of the clay may vary: for a brāhmaṇa, it is white; for a kṣatriya, red; for a vaiśya, yellow (especially on the arms); for a śūdra, black on the feet—or whatever color is found. The clay, collected with care, should be placed in an auspicious spot, purified, and gently shaped into a lump. Thus, by the Vedic path, the auspicious earthen liṅga is formed. With devotion, the devotee should then worship it, seeking both enjoyment and liberation. The proper procedure is as follows: With the mantra "Salutation to Śiva," the worship materials are sprinkled. With "The earth was," the sanctity of the site is established. "You are water" is recited for purification with water, and "Salutations to you, Rudra" is used to bind the crystal. The mantra "To Śambhu" purifies the site, and the earlier salutation is repeated while sprinkling the five nectars. With "To the blue-throated one" and the previous salutation, the devotee performs the excellent installation of the Śaṃkara liṅga. With the mantra "To that Rudra," a seat is offered according to Vedic procedure. "You are great in honor" is chanted for invocation, and "O Rudra, proceed" for seating. The mantra "I come with the arrow" is used for nyāsa, assigning divine energies to Śiva, and "He declared" is recited for consecration. With "With vital force," the deities are installed, and "He who moves" is chanted to remove obstacles. Arghya is offered with the Rudra Gāyatrī, and sipping of water is performed with the Tryambaka mantra. With "Milk is of the earth," the liṅga is bathed in milk; "Dadhikrāvan" is used for bathing with curds. Bathing with honey and sugar follows—these are the five nectars. Alternatively, with the pādya mantra, the five nectars are used for bathing. With "O Mind, in the child," the devotee lovingly ties the girdle, or with "Salutation to the bold one," puts on the upper garment. "That weapon of yours," recited with love and the four ṛks, is used to offer cloth to Śiva according to Vedic rule. Finally, with "Salutation to the dogs," recited with love and the ṛk, the wise one offers fragrance to the Lord. Thus, by following this sacred procedure with devotion and reverence, the worshipper of the earthen liṅga walks the path that leads to both fulfillment in this world and liberation beyond.