The wise sages gathered, eager to learn the sacred ways of worship, listened intently as the procedure for venerating the earthly liṅga was revealed. The worship, they were told, must be performed with utmost devotion, invoking the many auspicious names of Śiva—Hara, Maheśvara, Śaṃbhu, Śūlapāṇi, Pinākadhṛk, Śiva, Paśupati, and Mahādeva—each name to be uttered in its due order. The ritual began with the careful collection of pure clay, which was then shaped with reverence into the form of the liṅga. This image was established with proper rites, the presence of the Lord invoked, bathed, and worshipped with offerings and prayers. Finally, the sacred dismissal was performed, each act unfolding in its prescribed sequence, accompanied by the names of Śiva in the grammatical fourth case, beginning with ‘aṃ’, and carried out with unwavering devotion and respect. Before the worship, the rite of nyāsa was to be performed on both hands, using the sixfold mantra, preparing the devotee’s body and mind for meditation. One was then to meditate upon the Lord as he is eternally seated at the heart of Kailāsa, upon his radiant throne, adored by devoted beings like Sananda. Śiva appeared in the mind’s eye, blazing like a fire that consumes the sorrows of his devotees, adorned with the ornaments of the universe, embraced tenderly by Umā. Maheśa was to be visualized as resplendent as a mountain of silver, his beauty enhanced by the crescent moon that adorned his brow. His limbs, radiant and decorated with jewels, held the axe, the deer, the boon-bestowing gesture, and the sign of fearlessness. Gracious and serene, he sat upon a lotus, surrounded by hosts of immortals, clad in a tiger skin. He was the very source and seed of the universe, the remover of all fear, five-faced and three-eyed. After such meditation and worship of the supreme earthly liṅga, the devotee was to recite the five-syllabled mantra imparted by the guru, exactly as prescribed. With hymns of praise, the wise would glorify the Lord of gods, bowing low in humility. The best of Brāhmaṇas would recite Śiva’s many names and the revered Śatarudriya. Then, with fresh flowers held reverently in joined palms, the devotee would pray to Śaṃkara with deep devotion, offering these heartfelt words: “I am yours, my life dedicated to your virtues, my mind ever fixed upon you, O Mṛḍa. Knowing you as the ocean of compassion, O Lord of beings, be gracious to me. Whatever I have done—recitation, worship, or any act—whether through 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, the Purāṇas, doctrines, or even by the sages; O Mahādeva, how can I, a mere mortal, 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.” Having offered prayers, the devotee would place the fresh flowers upon Śiva, bowing deeply to Śaṃbhu with full prostration, as prescribed. This was followed by circumambulation of the liṅga, again singing hymns of praise to the Lord of gods, the heart filled with faith. Then, with a sacred sound from the throat, the pure-minded devotee would bow, offer respectful submission, and finally perform the rite of dismissal. Thus, the sages heard, worship performed with earthen images according to these rules bestows both worldly enjoyment and liberation, while increasing devotion to Śiva. Whoever studies, recites, or hears this sacred chapter with a pure mind is cleansed of all sins and attains every desire. This excellent narration brings long life, health, fame, the joys of heaven, and happiness from sons, grandsons, and descendants. At this point, the assembled sages, filled with gratitude, spoke: “Rightly have you spoken, O father, about the procedure for worship with earthen images. Now, out of compassion, O merciful one, please tell us in detail the numbers of earthen Śiva liṅgas to be made according to different desires.” The compassionate teacher replied, “Listen, O sages, to the procedure for worship with earthen images, by whose mere performance a person becomes fulfilled. If one does not make an earthen liṅga but worships another image, that worship is in vain, as are any gifts or other acts performed without it. The number of earthen liṅgas to be made is declared according to one’s desire, and the results are attained as prescribed. First comes the invocation, then separate installation and worship; the form of the liṅga should be clearly known in each case. For one who seeks knowledge, worship of a thousand earthen Śiva liṅgas, performed with devotion, certainly yields the desired result. One desiring wealth should worship half that number; one seeking sons, one and a half thousand; one desiring clothes, one hundred and five. For liberation, one should worship a crore times as many; for land, a thousand; for compassion, three thousand; for pilgrimage, two thousand. To gain friends, three thousand; for control over others, one hundred and eight; for destruction, seven hundred; for enchantment, one hundred and eight. For expulsion or immobilization, a thousand; for causing enmity, half that number. To gain release from shackles, one and a half thousand; in fear of a great king, five hundred. In danger from thieves and such, two hundred; in fear of witches and similar beings, five hundred. In poverty, five thousand; ten thousand grants all desires. Now listen to the regular rule: one liṅga removes sin; two grant success; three are the supreme cause of all desires. Each succeeding number brings the results as previously described. There is also another view, according to differences among sages: one who makes ten thousand earthen liṅgas becomes fearless and removes the fear of kingship. To obtain release from prison or similar troubles, ten thousand liṅgas should be made; to dispel fear from Ḍākinīs and the like, seven thousand. One who desires sons should make fifty thousand liṅgas; by making ten thousand liṅgas, one obtains a lineage of daughters.” Thus, the procedures and fruits of worship with earthen liṅgas were lovingly and thoroughly explained, granting to all who listen, recite, or practice them the blessings of purity, fulfillment, and the grace of the Lord Śiva.