In the sacred tradition of Śaiva worship, it is taught that the liṅga, the emblem of Lord Śiva, is to be fashioned and revered with great care and understanding. The ancient seers have declared that the unmoving liṅga, which is established in temples and holy places, should be crafted in two distinct parts, following the prescribed rules. The moving liṅga, which devotees may carry with them, is, according to those learned in the Śaiva doctrine, to be made as a single, unbroken whole. Those who, out of ignorance, fashion the moving liṅga in two parts stray from the true path, for neither the knowers of the doctrine nor the wise sages versed in scripture approve of this practice. On the other hand, those who make the unmoving liṅga whole and the moving one in two parts are not counted among the foolish, and they do indeed receive the fruits of their worship. Therefore, the scriptures prescribe with clarity: let the moving liṅga be made whole, and the unmoving liṅga be prepared in two parts, all with supreme joy and devotion. Worshipping the whole, moving liṅga brings about complete and perfect results, while worshipping a two-parted moving liṅga is said to cause great loss. Conversely, worship of the whole, unmoving liṅga does not yield the desired fruits; the learned always say it brings obstacles. Now, the worship of the earthen liṅga, especially for those devoted to the Vedic path, is described. This sacred practice, performed according to Vedic injunctions, bestows both the joys of worldly life and the ultimate liberation. First, the devotee should bathe in the manner described in the sūtras, perform the sandhyā rituals, and conduct the Brahma-yajña. Only then should the offering to Śiva be undertaken. Before remembering the Lord, one should anoint oneself with sacred ashes and adorn oneself with rudrākṣa beads, as prescribed. With utmost devotion and following the method laid out in the Vedas, the supreme earthen liṅga should be worshipped to gain the highest results. This worship may take place on a riverbank, in a pond, atop a mountain, within a forest, or in a temple of Śiva—wherever the place is pure. The devotee, especially the twice-born, should carefully gather earth from a pure spot and, with great attention, fashion the Śiva liṅga. For a brāhmaṇa, the liṅga should be white; for a kṣatriya, red; for a vaiśya, yellow on the arms; and for a śūdra, black on the feet—or in whatever color is found suitable. Once the auspicious clay is collected, it should be placed in a most favorable location. The clay must then be purified, and gently, patiently shaped into a lump, thus fashioning the earthen liṅga in the Vedic way. With devotion, the worshipper should proceed to worship the liṅga, seeking both enjoyment and liberation. The procedure is as follows: First, with the mantra "Salutation to Śiva," the worship materials are sanctified. With the mantra "The earth was," the site itself is made holy. Using "You are water," the place is purified with water, and with "Salutations to you, Rudra," the binding of the crystal is performed. Next, the site is further purified with the mantra "To Śambhu," and the five nectars are sprinkled with the earlier salutation. With "To the blue-throated one" and the previous salutation, the devotee installs the Śaṃkara liṅga in an excellent manner. A beautiful seat is then offered with the mantra "To that Rudra," following the Vedic procedure. The invocation is performed with "You are great in honor," and the seating is completed with "O Rudra, proceed." With "I come with the arrow," the nyāsa for Śiva is done, and with "He declared," the consecration is lovingly performed. The deities are installed with "With vital force," and obstacles are removed with "He who moves." Arghya is offered with the Rudra Gāyatrī, and water is sipped with the Tryambaka mantra. The liṅga is bathed with milk to the mantra "Milk is of the earth," and with curds to "Dadhikrāvan." Bathing with honey and sugar is also prescribed—these five substances are known as the five nectars. Alternatively, the five nectars may be offered with the pādya mantra. With "O Mind, in the child," a girdle is lovingly tied around the liṅga, or with "Salutation to the bold one," the upper garment is offered. The devotee then offers cloth to Śiva, reciting "That weapon of yours" with love and the four ṛks, according to Vedic rule. Fragrance is offered with "Salutation to the dogs" and the appropriate ṛk. Flowers are presented with "Salutation to Pārya," or the flower mantra, and bilva leaves are given with "Salutation to Parṇya," or another suitable mantra. Incense is offered with "Salutation to Kapardī," and a lamp with the ṛk "Salutation to Āśava." The finest food is presented with "namojyeṣṭhāya," and again, with "tryambakam," the devotee performs ācamana. Fruits are offered with "imā rudrāya," and with "namo vrajyāya," all is dedicated to Śambhu. The Rudras are worshipped with "mano mahāntam" and "mānastoke," using these two mantras and eleven sacred syllables. Dakṣiṇā, the offering of gratitude, is given with the three verses beginning "hiraṇyagarbha," and abhiṣeka is performed with "devasyatve." The rite of nirājana, or waving of lights, is done with the lamp mantra for Śambhu, and a handful of flowers is offered with devotion, using the three verses "imā rudrāya." Pradakṣiṇā, the circumambulation, is performed with "mano mahāntam," and a full prostration with "mānastoke." The gestures of fearlessness and knowledge are shown with the mantras "yatoyata" and "tryambaka," respectively. Finally, with "namaḥseneti," the devotee displays the great mudrā, then the cow mudrā, and with the verse "namoge," the mudrā is indicated, thus completing the sacred worship as prescribed in the scriptures. In this way, through careful preparation, devotion, and the recitation of the proper mantras, the worship of the Śiva liṅga is fulfilled, bestowing upon the devotee both worldly blessings and the path to liberation.