In the ancient tradition, it is taught that the installation of the sacred liṅga, the emblem of Śiva, should be performed with utmost care and reverence. One should install a single liṅga and its pedestal, except in the case of a liṅga crafted by Bāṇa. The ideal measure for the liṅga is twelve aṅgulas in height, which is considered excellent. If the liṅga is made smaller, the spiritual reward will likewise be diminished; yet, if it is made larger, there is no fault, and even if the maker falls short by a single aṅgula, the same principle applies. The process begins with the skillful construction of a temple, designed to house groups of deities. Within this temple, a beautiful and strong sanctum is created, shining like a mirror. At each cardinal door, nine precious gems are to be placed: sapphire, ruby, coral, crystal, emerald, pearl, hessonite, diamond, and coral again, forming the nine gems. In the very center, a great substance is to be placed, accompanied by Vedic rites. The liṅga is then worshipped with prescribed offerings at five sacred places, and many offerings are made into the fire. A portion of these offerings is reserved for Śiva himself. The guru and teacher are honored with wealth and desired objects, as are relatives, and prosperity is bestowed upon all who seek it, whether wise or dull. Care is taken to satisfy all beings—immobile, mobile, and living—by filling a pit with gold and the nine gems. Reciting the sadyādi-brahma, meditating on the supreme auspicious deity, and uttering the great mantra Oṃkāra, resounding with sacred sound, the devotee establishes the liṅga and joins it firmly to the pedestal, binding it with permanent cement. In the same manner, the image (bera) of Śiva is installed, supremely auspicious, meant for festival occasions and to be taken outside, accompanied by the recitation of the pañcākṣara mantra. The image should be received from the gurus, or worshipped by the virtuous; worshipping both the liṅga and the image grants the devotee the state of Śiva. The tradition explains that liṅgas are of two kinds: immobile and mobile. The immobile liṅga is found in trees, bushes, and similar forms, while the mobile liṅga exists in worms, insects, and such. Service is rendered to the immobile, and offerings are made to the mobile. The wise know that worship of Śiva is to be performed with affection for every kind of happiness; the pedestal is fashioned entirely from Māyā, while the Śiva-liṅga is pure consciousness. Just as Śaṅkara is depicted holding the goddess Umā on his lap, so too does the liṅga always stand holding the pedestal. After installing the great liṅga, it should be worshipped with offerings; daily worship is to be performed as one is able, just as with the raising of the banner and other sacred rites. Thus, the liṅga is installed, which directly grants the state of Śiva; if it is a movable liṅga, it is worshipped with sixteen offerings. The proper order of worship is observed: invocation, offering of a seat, arghya, and water for the feet; then ritual sipping of water, bathing preceded by anointing, clothing, fragrance, flowers, incense, lamp, and offering of food. The waving of lights, betel, obeisance, and dismissal are also performed; or, after offering arghya and similar rites, the food offering is presented. One should always perform, as able and in proper sequence, the ablution, food offering, obeisance, and libation, all leading to the state of Śiva. Whether the liṅga is man-made, Vedic, divine, self-manifested, established, or unprecedented, it should be worshipped with proper offerings as appropriate. Whatever implements are given in worship, some fruit is attained; by circumambulation and proper obeisance, the state of Śiva is reached. Even merely seeing the liṅga, according to the rules, bestows the state of Śiva. The liṅga may be made from clay, cow dung, flowers, oleander, fruits, jaggery, fresh butter, ashes, or cooked rice, as one wishes; having made it with effort, one should worship it accordingly. Some desire to worship even on the thumb or other small forms; in the rites of the liṅga, there is never any prohibition. For Śiva is the giver of results everywhere, according to the effort made; by gifting a liṅga or crowning it, the state of Śiva is bestowed. When given with faith to a devotee of Śiva, it grants the state of Śiva; or, one may recite the praṇava ten thousand times. Alternatively, reciting it a thousand times at each twilight is known to bestow the state of Śiva. During recitation, one should worship the praṇava ending with ‘ma’, which purifies the mind. Mental recitation is prescribed in meditation, while muttered recitation is for all times; this same praṇava, with bindu and nada, is to be known. One should always recite the five-syllable mantra ten thousand times with devotion, or a thousand times at each twilight—this is known to bestow the state of Śiva. The mantra, joined at the beginning with praṇava, is especially for brahmins; with initiation, it should be received from the guru for the attainment of results. Bathing with a pot, mantra initiation, and installation of the letters—among brahmins, the guru who is truthful, pure in mind, and learned is distinguished. For the twice-born, ‘namah’ is placed at the beginning; for others, ‘namah’ at the end; for women, ‘namah’ is desired as appropriate. Some wish for ‘namah’ at the beginning for brahmin women; after five crore recitations, one becomes equal to Śiva. By reciting a hundred thousand syllables, or separately reciting the syllables, one attains the state of Brahma and the others, numbering one, two, three, or four crores. Alternatively, recitation of a hundred thousand syllables is known to grant the state of Śiva—a thousand times a thousand, multiplied by a thousand, within a single day. By reciting the mantra as prescribed, one attains success; and by daily feeding Brahmins, one should recite the Gayatri eight thousand and eight times in the morning. A Brahmin should always recite, in proper order, the mantras that bestow the state of Śiva, and, observing discipline, should recite Vedic mantras and hymns. Thus, through these sacred rites and heartfelt devotion, the path to Śiva is revealed.