With deep devotion, one should each day perform the sacred rituals, from the moment of invocation to the final conclusion, thus worshipping the Lord in both the liṅga and the image of Śaṅkara. By the grace of Śiva, even if one abandons hearing and other senses, success is attained; the great ones of old found liberation merely by worshipping the liṅga and the image. All the hosts of deities everywhere are worshipped only in the form of images. Yet, a wondrous distinction exists: Śiva alone is worshipped everywhere in both the liṅga and the image. This question, O great sages, is most virtuous and extraordinary. In this matter, only Mahādeva himself can speak, for there is no other authority. Hear, then, what was spoken by Śiva, as it was passed down from teacher to disciple. Śiva alone, being of the very nature of Brahman, is called “without parts.” Yet, because he also possesses form, he is “with parts.” Thus, he is both with and without parts. Because he is without parts, his liṅga is formless and inseparable from his essence. Because he is with parts, the image is his form. Thus, being both with and without parts, he is called Brahman, the Supreme. Therefore, people always worship both the liṅga and the image of Śiva. The other deities are not Brahman and are never without parts; thus, their worship is only in images. The linga, being without parts, is not worshipped by the lords of the gods, for only Śiva is Brahman—others are living beings. Only the image, having parts, is worshipped in silence, for the others are living beings, but Śaṅkara alone is Brahman. This truth is established by the essence of Vedānta and revealed by the meaning of the sacred Pranava. In ancient times, Nandikeśvara was asked about this very topic on Mount Mandara. Likewise, Sanatkumāra, the wise son of Brahmā, questioned about Śiva and the other dependent deities, seeking to understand the worship of all. For the other gods, only the image is heard and seen as the object of worship. But in the worship of Śiva, both the liṅga and the image are observed. Therefore, O auspicious one, tell me the true principle for my understanding, for this supreme question is the secret, the mark of Brahman. Listen, then, to what Śiva himself declared. Because Śiva is of the nature of Brahman and is without parts, he is truly without parts. His liṅga alone is accepted in all the Vedas for worship. Yet, as he is also with parts, he is both with and without parts. Similarly, the image is everywhere accepted for worship, for the other deities are living beings with parts. Thus, the image alone is accepted for worship according to Vedic decision. When the gods manifest, only their forms with parts appear. In the case of Śiva, both the liṅga and the image are seen in vision. O fortunate one, you have spoken truly of the propagation of the liṅga and the image. The distinction between Śiva and the other gods is made in ultimate reality. Therefore, that alone is supreme, arising from the liṅga and image and so forth. O lord of yogis, you wish to hear the marks of the manifestation of the liṅga. Listen, dear one, out of affection I shall speak the highest truth. Long ago, at the end of a great age, when the world was renowned, the two great souls, Brahmā and Viṣṇu, began to contend with each other. To dispel their pride, the Supreme Lord manifested as an endless pillar of light, revealing his own true nature between them. Then, from the sign of his own liṅga, Śiva, in the form of the pillar, showed his own liṅga, wishing for the welfare of all beings. From that time onward, throughout the worlds, the liṅga of the Lord is considered formless, and likewise, the image with form is established as Śiva’s. For the other gods, only the image is established; each god’s image grants their respective enjoyments and is auspicious. But the liṅga-image of Śiva bestows both enjoyment and liberation, and is supremely auspicious. Once, O lord of yogis, Viṣṇu, reclining on the serpent, slept in supreme prosperity, surrounded by his attendants. By chance, Brahmā, the foremost knower of Brahman, came there and questioned the lotus-eyed one, lying on his beautiful bed. Brahmā spoke: “Who are you, lying here like a man, looking at me with pride? Arise, child, see me, your master, who has come here. One who, seeing his guru and lord arrive, behaves with arrogance is a betrayer and a fool; expiation is prescribed for him.” Hearing these words, though angered, Viṣṇu acted outwardly calm: “Peace to you, welcome, child. Sit down, take this seat.” Brahmā replied: “Why does your face appear fierce, your gaze uneven like a tiger’s, O Viṣṇu? Great pride has come upon you, driven by time. O child, the Grandfather is the lord of the world, and you are its protector. This world abides in me, yet you act like a thief among men. Born from the lotus of my navel, you are my son, yet you speak in vain.” Thus, these two, deluded and undefeated, exchanged sharp words. Each claimed supremacy: “I alone am supreme, not you; I am the lord, not you.” Their conflict grew fierce, and they prepared to do battle, each wishing to destroy the other. Those two immortal heroes, riding the swan and the king of birds, fought each other. Likewise, the followers of Brahmā and Viṣṇu also clashed. All the races of gods, traveling in their aerial chariots, gathered eagerly to witness that wondrous battle, showering down rains of flowers and watching from the sky. There, Viṣṇu, riding Garuḍa, became angry at Brahmā’s chest. Then the enraged Brahmā released countless arrows and formidable weapons upon Viṣṇu’s chest. At that time, Viṣṇu discharged many weapons and arrows blazing like fire. Truly, the spectacle of their battle was astonishing to behold.