Standing nearby with their hands bound, Brahmā and Viṣṇu offered heartfelt praise to the god who is the teacher of the world. Their voices rang with reverence as they saluted the One of formless nature and formless radiance, the lord of all forms, the soul of all beings. They bowed to the One signified by the sacred syllable Om, whose form is the Om-shaped liṅga, the Creator of creation and all that follows, the One with five faces. Their praise continued: “Salutations to You, who embody the five Brahmas and perform the five acts; to You, the Supreme Self, of infinite qualities and powers. Salutations to Śambhu, the Guru, who is beyond all forms and yet present in every form.” Having thus praised their Guru with these verses, Brahmā and Viṣṇu bowed in deep respect. Then, the god spoke: “O dear ones, all the essential principles have been explained and revealed to you. Recite the mantra Om, which was given by the Goddess and is of My own essence. Through this mantra, 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 increases ten millionfold. The end of Mṛgaśīrṣa and the beginning of Punarvasu are also 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 extending into midnight should be observed, and if it extends into the evening, it is even more highly praised. 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 must be consecrated with proper materials, either by oneself or by others. By worshipping with offerings, My state is easily attained.” Having thus instructed his two disciples, Śiva disappeared from their sight. The question arose: “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?” In response, the god explained: “For your sake, I will clarify—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 adorned 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 may be square, triangular, or club-shaped, with a subtle center—such a 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 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, nine gems should be placed at the cardinal doors—sapphire, ruby, coral, crystal, emerald, pearl, coral, hessonite, and diamond. In the center, a great substance should be placed along with Vedic rites. Having worshipped the liṅga with 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, whether dull or wise. Having satisfied with care all beings—immobile, mobile, and living—by filling a pit with gold and the nine gems, having recited the sadyādi-brahma, meditating on the supreme auspicious deity, and uttering the great mantra Oṃkāra, resounding with sound, one should establish the liṅga and join it with the pedestal, binding it with permanent cement. In this way, the image (bera) should also be installed, supremely auspicious; the image is for festival purposes, to be taken outside, with the pañcākṣara mantra. The image should be received from the gurus or worshipped by the virtuous; thus, worship of both the liṅga and the image grants the state of Śiva. Again, it is said to be of two kinds: immobile and mobile. The immobile is called the liṅga, such as trees, bushes, and the like. The mobile is called the liṅga, such as worms, insects, and the like. Service is for the immobile, and offerings are for the mobile. The wise know that worship of Śiva is to be performed with affection for each kind of happiness; the pedestal is entirely made of Māyā, and the Śiva-liṅga is of pure consciousness. Just as Śaṅkara stands holding the goddess Umā on his lap, so too does this liṅga always stand holding the pedestal. Thus, having installed the great liṅga, one should worship it with offerings; daily worship should be performed as one is able, just as with the raising of the banner and other rites. Thus, one should install the liṅga, which directly grants the state of Śiva; or, if it is a movable liṅga, with sixteen offerings. One should worship, according to proper order, that which bestows the state of Śiva, with invocation, offering of a seat, arghya, and likewise water for the feet. Then, with the ritual sipping of water, bathing preceded by anointing, clothing, fragrance, flowers, incense, lamp, and offering of food. In this way, the sacred process of worship and installation is revealed, bestowing the blessings and state of Śiva upon all who follow it with devotion and care.