Immersed in deep meditation, the sage at last awakened to a vision of the Unborn One. Filled with wonder and reverence, he bowed before the divine presence, his heart brimming with curiosity. With devotion, he offered water for washing the hands and feet and provided a seat worthy of a deity. The Lord, pleased by these gestures, addressed the bowed sage in a resonant, profound voice. “O sage,” the Lord said, “meditate upon the true reality, which can be directly realized. Here, with Shiva as your companion, for what purpose do you perform such austerities?” Thus addressed by Kumara, the sage revealed his intention: “I seek Dharma, Artha, Kama, and Moksha—all pursued with devotion, following the path of the Vedas. By your grace, I have accomplished many things in the world, and in every way, I have become a guru. Yet, even so, the knowledge that leads to liberation has not arisen in me—this is truly astonishing. Though I practice austerities for the sake of liberation, I do not understand why this is so.” Hearing this earnest request from the sage Vyasa, the venerable Kumara, fully capable and compassionate, explained to the foremost of Brahmins the certain cause of liberation: “There are three great means—hearing, praising, and contemplating Shambhu. These are the practices taught and approved by the Vedas. In the past, I too was confused and agitated by the pursuit of other methods. On the steadfast Mandara Mountain, I undertook severe austerities. Then, by Shiva’s command, the venerable Lord Nandikeshvara appeared before me—the compassionate Lord, witness of all, leader of the Ganas. With great affection, he revealed to me the supreme means of liberation: hearing, praising, and contemplating Shambhu, as affirmed by the Vedas. This threefold path to liberation was spoken to me by Shiva himself: ‘O Brahman, practice hearing and the rest again and again.’ Having imparted this wisdom, the joyful Lord, accompanied by his followers, departed in his splendid aerial chariot to the most excellent abode.” Thus, the ancient and excellent account was summarized. “O Suta,” the sage continued, “you have declared the threefold means, beginning with hearing, as the way to liberation. But if one is unable to practice this triad, by what other means may a person attain liberation? By what effortless action does liberation arise?” The answer was given: “If one cannot practice the triad of hearing, praising, and contemplating, one should establish a linga or image of Shankara, worship it daily, and thus cross the ocean of worldly existence. Even if only humble offerings can be made, given sincerely and without deceit, they should be offered to the linga or image with continual worship. With devotion, one may offer a pavilion, a gateway, a sacred place, a monastery, a field, a festival, cloth, fragrance, garlands, incense, and lamps. One should also offer various foods, cakes, side dishes, an umbrella, banner, fan, and chowrie with all their accessories. All royal honors should be rendered to the linga and image, along with circumambulation, salutations, and recitation, according to one’s ability. With great devotion, one should daily perform the rituals from invocation to conclusion, thus worshipping the Lord in the linga and image of Shankara. By Shiva’s grace, even if hearing and the other practices are neglected, success is still attained; the great ones of old were liberated merely by worshipping the linga and image.” A question then arose: “Everywhere, the hosts of deities are worshipped only in the form of images. But how is Shiva worshipped everywhere in both the linga and the image?” This was declared a virtuous and wondrous question, one that only Mahadeva himself could answer, for no other could speak on this matter. “I shall tell you what was spoken by Shiva, as heard in succession from the teacher’s mouth: Shiva alone, being of the nature of Brahman, is called ‘without parts.’ Yet, because he also has form, he is with parts; thus, he is both with and without parts. The linga, being formless, is united with him in his aspect without parts. The image, being formed, represents his aspect with parts. Because he is both with and without parts, he is called by the word ‘Brahman,’ the supreme. Indeed, both the linga and the image are always worshipped by people; the other deities, not being Brahman, are never without parts. Therefore, the linga that is without parts is not worshipped by the lords of the gods; and because the others are not Brahman but living beings, so too are the other hosts of deities. Only the image, being with parts, is worshipped in silence; the others are living beings, O Shankara, but Shankara alone is Brahman. This truth is established by the essence of Vedanta and revealed by the meaning of the Pranava. In the past, Nandikeshvara was questioned on Mandara in the same way by Sanatkumara, the wise son of Brahma, who inquired about Shiva and the other dependent deities everywhere. The image alone is often heard and seen as the object of worship, but in the worship of Shiva alone, both the linga and the image are observed. Therefore, O auspicious one, explain the true principle for my understanding; this unsurpassed question is the secret, the mark of Brahman. I shall relate to you what was spoken by Shiva, with devotion: Because Shiva is of the nature of Brahman and without parts, he is worshipped in the linga. His linga alone is accepted in all the Vedas for worship. And because he is also with parts, he is both with and without parts. Similarly, the image is accepted everywhere for worship; the other deities, being living beings and with parts, are so everywhere. The image alone is accepted for worship according to Vedic authority; and when the gods manifest, only the form with parts appears. The linga and the image of Shiva are indeed seen in vision. O fortunate one, you have spoken of the propagation of the linga and image. The distinction between Shiva and the others is made in ultimate reality; therefore, that alone is supreme, arising from the linga and image and so forth.