After performing the five sacred gestures, the devotee is to recite the Śiva mantra, and if learned in the Vedas, to intone the revered Śatarudriya hymn. Next, the Vedic scholar should chant the fivefold recitation, and with the mantra “devāgāt,” respectfully dismiss Śambhu at the close of worship. Thus, Vyāsa has revealed the Vedic procedure for honoring Śiva. Now, listen to a concise summary of this supreme Vedic rite. When gathering clay for the ritual, one should recite the “sadyojāta” verse; for sprinkling water, the “vāmadevāya” mantra is used. While fashioning the liṅga, the devotee chants “aghoreṇa,” and for the invocation, “tatpuruṣāya” is recited according to tradition. With the mantra “īśāna,” Hara is established upon the altar, and the wise may perform the remaining rites in an abbreviated manner. Then, with the five-syllabled mantra received from the guru, the devotee should worship with sixteen offerings, following the prescribed method. One should contemplate Bhava, the destroyer of existence, the great and fierce god Śarva, who destroys fierceness itself, the one adorned with the crescent moon. With this mantra, or another fitting invocation, the wise should worship Śaṃkara, approaching with pure devotion and setting aside all error, for Śiva grants the fruits of worship solely through heartfelt devotion. Having thus described the Vedic sequence of worship, the general procedure is now explained for the twice-born. The worship of the earthen liṅga is to be performed with Śiva’s holy names: Hara, Maheśvara, Śaṃbhu, Śūlapāṇi, Pinākadhṛk, Śiva, Paśupati, and Mahādeva, each name used in proper order. The acts of collecting clay, shaping the liṅga, establishing it, invoking the deity, bathing, worshipping, and finally dismissing the presence are all to be performed. Each rite is carried out in sequence, using the names in the appropriate grammatical form, and always with utmost devotion and reverence. After performing the rite of nyāsa—ritual placement of mantras—upon both hands with the sixfold mantra, the devotee should meditate upon Śiva. One should envision the Lord seated at the heart of Kailāsa’s throne, worshipped by devotees like Sananda, radiant like the fire that burns away the sorrows of his devotees, adorned with the ornaments of the universe, and lovingly embraced by Umā. Maheśa should be visualized as lustrous as a silver mountain, crowned by a beautiful crescent moon, with radiant limbs adorned with jewels. He holds in his hands the axe, the deer, the boon-bestowing gesture, and the sign of fearlessness. Gracious and seated upon a lotus, he is surrounded by hosts of immortals, clad in a tiger skin, the very origin and seed of the universe, remover of all fear, five-faced, and three-eyed. Having meditated thus and worshipped the supreme earthen liṅga, the devotee should recite the five-syllabled mantra as taught by the guru. With hymns, one should praise the Lord of gods, bowing low; the best of Brāhmaṇas should recite Śiva’s many names and the Śatarudriya hymn. Then, holding fresh flowers in hands joined with reverence, the devotee should pray to Śaṃkara with deep devotion, offering these words: “I am yours; my life is devoted to your virtues. My mind is ever fixed on you, O Mṛḍa. Knowing you as the ocean of compassion, O Lord of beings, be gracious to me. Whatever I have done—recitation, worship, and all else—whether in ignorance or knowledge, may it bear fruit by your grace, O Śaṃkara. I am a great sinner, and you are the great purifier; knowing this, O Lord of Gaurī, do as you wish. You are not known through the Vedas, Purāṇas, doctrines, or even by the various sages. O Mahādeva, how can I know you, O Mahāśiva? However I may be, I am yours in every way, O Maheśvara. I must be protected by you—be gracious, O Supreme Lord.” After offering fresh flowers to Śiva, the devotee bows deeply to Śaṃbhu, prostrating fully in accordance with the sacred tradition. Thereafter, one circumambulates the liṅga as prescribed and again praises the Lord of gods with hymns, filled with faith. Making a reverent sound in the throat, the pure-hearted worshipper bows, offers respectful submission, and finally performs the formal dismissal. Thus, O best of sages, worship performed with earthen images in this manner, according to the rules, bestows both enjoyment and liberation, and fosters ever-deepening devotion to Śiva. Whoever studies, recites, or listens to this chapter with a pure mind is cleansed of all sins and attains every desire. This noble narration confers long life, health, fame, entry into heaven, and happiness through sons, grandsons, and more. At this point, the sage’s son respectfully speaks: “Rightly have you explained, O father, the worship of Śiva with earthen images. Out of compassion, O merciful one, please tell in detail the numbers of earthen Śiva liṅgas to be made according to one’s desires.” The sage replies: “Hear, O sages, the procedure for worship with earthen images, by which a person becomes fulfilled simply through its performance. If one does not make an earthen liṅga but worships another image, such worship, as well as gifts and other acts performed without it, are in vain. The number of earthen liṅgas is prescribed according to one’s desires, and the results are certain when the proper number is observed. First comes invocation, then each liṅga is installed and worshipped separately, with the form of each liṅga clearly known. A seeker of knowledge should, with devotion, worship a thousand earthen Śiva liṅgas; this certainly brings the desired result. One desiring wealth should worship five hundred; for sons, one and a half thousand; for garments, one hundred and five. One who seeks liberation should worship a crore times as many. One longing for land should worship a thousand; for compassion, three thousand; and for pilgrimage, two thousand.” Thus, the sacred procedure for worshipping Śiva with earthen liṅgas is revealed, promising fulfillment and grace to all who undertake it with devotion.