Listen, O wise one, to the sacred teachings regarding the worship of the earthen liṅga, as revealed in the scriptures. Those who seek friendship are advised to worship three thousand liṅgas; those desiring control over others should worship one hundred and eight. If destruction is the aim, seven hundred are prescribed; for enchantment, again, one hundred and eight. When expulsion is needed, a thousand liṅgas as previously stated are to be worshipped, and for immobilization, the same number. To cause enmity between others, half that number suffices. One wishing to be freed from shackles should worship one and a half thousand liṅgas; and if one fears a powerful king, five hundred are recommended by the wise. In times of danger from thieves or similar threats, two hundred earthen liṅgas are to be made and worshipped. When fearful of witches and such beings, five hundred are prescribed. For those suffering from poverty, five thousand liṅgas are to be worshipped, while ten thousand grant all desires. Now, hear the regular rule, O best of sages. The worship of a single liṅga removes sin; two liṅgas grant success in one’s aims; three liṅgas are said to be the supreme cause of fulfilling all desires. In this way, each succeeding number brings greater results, as previously explained. Yet, there is another view among sages regarding the enumeration. A wise person who makes ten thousand earthen liṅgas becomes fearless and removes the fear of kingship. To obtain release from prison and similar troubles, the wise should make ten thousand liṅgas; to dispel fear from Ḍākinīs and the like, seven thousand should be made. One who desires sons should make fifty thousand liṅgas; for a lineage of daughters, ten thousand will suffice. By making ten thousand liṅgas, one attains the lordship of Viṣṇu and others; and by making a hundred thousand liṅgas, one achieves incomparable prosperity. Whoever, on earth, makes a crore of liṅgas becomes Śiva himself—on this, there is no further deliberation. The worship of earthen liṅgas bestows the fruit of a crore sacrifices, grants both enjoyment and liberation, and is thus recommended for those who desire worldly aims. But for one whose time passes without worship of the liṅga, great harm befalls that wicked and evil-minded person. On one side are all gifts, vows, pilgrimages, disciplines, and sacrifices; on the other side stands the worship of the liṅga—so it is remembered. In the Kali age, the worship of the liṅga is seen as the highest in the world; this is the settled conclusion of the scriptures, whether one believes or not. The liṅga grants enjoyment and liberation, removes all calamities; one who worships it always attains union with Śiva. The liṅga, which is the very name of Śiva, is always to be worshipped by great sages; and because of this, among all liṅgas, it is to be worshipped according to rule. The liṅga is said to be of three kinds: superior, middling, and inferior. Hear now their measures. A liṅga four fingers high, beautiful and furnished with a pedestal, is declared by sages skilled in scripture to be the superior liṅga. Half that height is called the middling liṅga, and half again is remembered as the inferior; thus, the threefold division is declared. Whoever, endowed with devotion and faith, always worships many liṅgas, easily obtains the desires of his mind. There is no merit in the four Vedas greater than the worship of the liṅga; this is the settled conclusion of all the scriptures. Abandoning entirely all other actions, the wise should worship a single liṅga with supreme devotion. All that is immobile and mobile in the world is worshipped through the worship of the liṅga; for those submerged in the ocean of worldly existence, there is no other means of deliverance. For those blinded by the darkness of ignorance and whose minds are attached to sense objects, there is no other raft in the world except the worship of the liṅga. Hari, Brahmā, and other gods; sages, yakṣas, rākṣasas, gandharvas, charaṇas, siddhas, daityas, and dānavas; Nāgas beginning with Śeṣa, Garuḍa and other birds, other Prajāpatis, Manus, kinnaras, and humans—all these, having worshipped the liṅga with great devotion, which grants all desired ends, attained their wished-for desires, all those who dwell in the heart. A brāhmaṇa, kṣatriya, vaiśya, śūdra, or one born of mixed castes should always worship the liṅga with the appropriate mantra and with reverence. Why speak at length, O sages? The same applies to women and others; all have the right to worship the liṅga of Śiva, O twice-born. Among the twice-born, worship by the Vedic path is best; for other beings, Vedic worship is not approved. For Vedic twice-born, worship should be performed by the Vedic path, not by any other means—so declares the blessed Śiva. For those whose minds have been burned by the curse of Dadhīca, Gautama, and others, faith in Vedic ritual arises only among the twice-born. Whoever, disregarding the Vedic, performs smārta or any other ritual, does not obtain the fruit of intention, O mortal. Having thus performed the worship of Śambhu, and the offering of food according to the prescribed method, one should worship the eight forms there, which are indeed the three worlds. These eight forms are declared to be: earth, water, fire, wind, space, sun, moon, and the sacrificer. One should also worship the eight forms of Śiva: Śarva, Bhava, Rudra, Ugra, Bhīma, Īśvara, Mahādeva, and Paśupati. Then, with true devotion, one should worship the retinue of Śambhu, beginning with Īśāna, using sandalwood, rice grains, and leaves. The names to be worshipped in order are: Īśāna, Nandī, Caṇḍa, Mahākāla, Bhṛṅgi, Vṛṣa, Skanda, Kapardīśa, Soma, and Śukra. Such is the sacred practice of liṅga worship, O sage, which grants all desired ends, enjoyment, liberation, and union with Śiva.