In the sacred presence, the teacher spoke, revealing profound truths. “This utterance is the utterer, and I am the uttered,” he declared. “This mantra is truly my own nature; to remember it constantly is to remember me constantly.” He explained how the syllables of the mantra arise: ‘u’ comes before the northern face, ‘ka’ from the western, ‘ma’ from the southern, and the bindu from the eastern face. The sound itself emerges from the central face, expanding in five ways, and when united again, these syllables become the single, sacred syllable ‘Om’. He continued, “All that exists—name and form, the two families of the Veda—is pervaded by this mantra, which reveals both Śiva and Śakti.” From this source, the five-syllabled mantra was produced, revealing all things, arranged in the order beginning with ‘a’ and likewise with ‘na’. From this mantra arose the mothers in five divisions, and so, from the head and four faces, the three-footed Gāyatrī is indeed threefold. From this, all the Veda was born, and from it countless mantras. Through these mantras, their respective accomplishments are realized, and from this, all attainments arise. By this root-mantra, both enjoyment and liberation are attained; all kingly mantras directly bestow auspicious enjoyments. Then, for Brahmā and Viṣṇu, the teacher placed a veil and instructed them in the supreme mantra, gently laying his lotus hand upon their heads as they sat facing north, together with Ambikā. He recited the mantra three times, as prescribed in the yantra and tantra texts, offering his two disciples on his right, as well as himself. With their hands bound, Brahmā and Viṣṇu stood nearby and praised that very god, the teacher of the world. Their voices rang out: “Salutations to the one of formless nature; salutations to the one of formless radiance; salutations to the lord of all forms; salutations to the soul of all. Salutations to the One denoted by the syllable Om, to the One whose form is the Om-shaped liṅga, to the Creator of creation and all that follows, to the One with five faces. Salutations to the One who is the embodiment of the five Brahmas, who performs the five acts; to You, the Self, the Supreme, of infinite qualities and powers. Salutations to Śambhu, the Guru, who is of all and partless forms.” Having thus praised the Guru with verses, Brahmā and Viṣṇu bowed in reverence. The teacher addressed them, “O dear ones, all the principles have been explained and shown to you. Recite the mantra Om, which was given by the Goddess and is of My own essence. Through this, knowledge becomes firm, fortune becomes everlasting, and all is made eternal. On the fourteenth day, when Ardra is present, reciting this brings inexhaustible merit. When Ardra coincides with the Sun’s course, the merit becomes ten million times greater. The final portion of Mṛgaśīrṣa and the beginning of Punarvasu are likewise auspicious. Ardra should always be regarded as equal for worship, offerings, and oblations. The sight of the liṅga at dawn, during the early morning, is especially meritorious. The fourteenth day that extends into midnight should be observed, and if it extends into the evening, it is especially praised.” He continued, “The liṅga and the image (bera) are considered equal for worship, but the liṅga is supreme. Therefore, those seeking liberation should worship the liṅga above the image. The liṅga should be established with the Om mantra, and the image with the five-syllable mantra. Both should be consecrated with proper materials, either by oneself or by others. By worshipping with offerings, My state is easily attained.” With these instructions, Śiva disappeared then and there. Brahmā and Viṣṇu, seeking further guidance, inquired: “How should the liṅga be established? What are the characteristics of the site? How should it be worshipped, and in what place, time, and by whom?” The teacher replied, “For your sake, I will explain—listen attentively. At an auspicious and favorable time, in a holy place or on a riverbank, the liṅga should be installed as desired, wherever regular worship can be performed—whether made of earth, stone, or metal, according to preference. A liṅga endowed with the marks of a wish-fulfilling tree grants the fruit of worship; one with all auspicious marks immediately bestows the fruit of worship. The subtle form is especially praised for portable liṅgas, while the gross form is for fixed ones. It should be installed with marks and a pedestal, made according to Śiva’s ordinance. The pedestal for the liṅga may be a square, a triangle, or club-shaped, with a subtle center. Such a liṅga-pedestal yields great fruit. First, the liṅga should be made from clay, stone, or similar materials, or from metals and the like. The pedestal should be made from the same material as the liṅga, and is especially suited for fixed installations. One should install a single liṅga and pedestal, except for a liṅga made by Bāṇa; the proper measure for the liṅga to be made is twelve aṅgulas, which is excellent. If it is less, the result will be small; if it is more, there is no fault. Even if the maker falls short by one aṅgula, the same applies. First, a temple should be constructed with skill, accompanied by groups of deities; within it, in a beautiful and strong sanctum, adorned like a mirror, with nine gems at the cardinal doors as the main ones: sapphire, ruby, coral, crystal, emerald, pearl, coral, hessonite, and diamond—the nine gems. In the center, a great substance should be placed along with Vedic rites. Having worshipped the liṅga with the prescribed offerings in the five places, and having made many offerings into the fire, one should also offer me a portion. Having honored the guru and teacher with wealth and desired objects, and relatives as well, one should give prosperity to those who seek it, even to the dull and the wise alike. Having satisfied with care all beings—immobile, mobile, and living—by filling a pit with gold and with the nine gems, having recited the sadyādi-brahma, meditating on the supreme auspicious deity, and uttering the great mantra Oṃkāra, resounding with sound, there, having established the liṅga, one should join the liṅga with the pedestal; having placed the liṅga with the pedestal, one should bind it with permanent cement.” Thus, the teacher revealed the sacred procedures, the mysteries of mantra, and the path to worship, guiding Brahmā and Viṣṇu in the ways of devotion and attainment.