In this sacred tradition, the installation of the image, known as the *bera*, holds great auspiciousness. This image is specially prepared for festival occasions, when it is carried outside amidst the chanting of the five-syllable mantra, the *pañcākṣara*. Such an image should be received with reverence from one’s gurus or, alternatively, worshipped by the virtuous. By honoring both the immobile *liṅga* and the image, one is blessed with the state of Śiva. The scriptures speak of the *liṅga* as being of two kinds: immobile and mobile. The immobile *liṅga* refers to objects such as trees, bushes, and similar forms, while the mobile *liṅga* is found in living beings—worms, insects, and the like. Service is rendered to the immobile, and offerings are made to the mobile. The wise understand that the worship of Śiva should be performed with heartfelt affection, seeking happiness in every form. The pedestal supporting the *liṅga* is fashioned entirely of Māyā, while the *liṅga* itself is pure consciousness. Just as Śaṅkara is always depicted holding the goddess Umā on his lap, so too does the *liṅga* eternally rest upon the pedestal. Once the great *liṅga* has been installed, it should be worshipped with offerings, and daily worship should be performed as one is able—just as one would raise the banner and observe other sacred rites. The installation of the *liṅga* bestows the state of Śiva directly, whether it is immovable or, if it is a movable *liṅga*, it should be worshipped with sixteen offerings. Worship should follow the proper sequence: first invoking the presence, offering a seat, presenting *arghya* (water for respect), and water for washing the feet. Then come the ritual sipping of water, bathing the *liṅga* after anointing it, clothing it, applying fragrance, offering flowers, incense, a lamp, and food. The waving of lights, the offering of betel, acts of obeisance, and the respectful dismissal follow. Or, after offering *arghya* and similar items, the food offering should be presented with care. These acts—ablution, food offering, obeisance, and libation—should be performed daily, in due order and as one is able, for they all lead toward the state of Śiva. Regardless of whether the *liṅga* is man-made, Vedic, divine, self-manifested, established, or unprecedented, it should be worshipped with suitable offerings as appropriate to its nature. Whatever implements are offered in worship, some spiritual fruit is attained. Through circumambulation and proper obeisance, one draws nearer to the state of Śiva. Even the mere sight of the *liṅga*, when approached with the right intent, bestows the grace of Śiva. A *liṅga* may be shaped from clay, cow dung, flowers, oleander, fruits, jaggery, fresh butter, ashes, or cooked rice—whatever is available and offered with devotion. Having made such a *liṅga* with care, one should worship it accordingly. Some even choose to worship the *liṅga* fashioned upon the thumb or other small forms; in the rites of the *liṅga*, there is never any prohibition. For Śiva, the giver of results everywhere, responds according to the devotion and effort offered—whether by gifting a *liṅga* or by crowning one with honor. When a *liṅga* is given with faith to a devotee of Śiva, it bestows the state of Śiva. Alternatively, one may recite the *praṇava* ten thousand times, or a thousand times at each twilight, for this is known to bestow Śiva’s grace. During recitation, the *praṇava* ending with ‘ma’ is worshipped, for it purifies the mind. In meditation, silent mental recitation is prescribed; muttered recitation is suitable at all times. This very *praṇava*, with its subtle aspects of *bindu* and *nāda*, should be known and revered. Furthermore, the five-syllable mantra should be recited ten thousand times with devotion, or a thousand times at each twilight, for this too bestows the state of Śiva. When the mantra is joined at the beginning with *praṇava*, it is especially recommended for brahmins, who should receive it from their guru through proper initiation to ensure its effectiveness. The rituals include bathing with a vessel, mantra initiation, and the installation of the sacred letters, all under the guidance of a truthful and pure-minded guru who is learned among brahmins. For the twice-born, the mantra begins with ‘namah’; for others, ‘namah’ is placed at the end; for women, the placement of ‘namah’ may vary according to their wishes. Some brahmin women may also prefer ‘namah’ at the beginning. Through five crore recitations, one becomes ever equal to Śiva. By reciting a hundred thousand syllables, or reciting the syllables separately, one attains the state of Brahma and other states, numbering from one to four crores. Alternatively, reciting a hundred thousand syllables is said to grant the state of Śiva, or chanting a thousand times a thousand, multiplied by a thousand, within a single day. Success is assured by reciting the mantra as prescribed; and by daily feeding brahmins, one should recite the Gayatri mantra eight thousand and eight times each morning. A brahmin should always recite, in proper order, the mantras that bestow the state of Śiva, observing discipline, and should also recite Vedic mantras and hymns. The numbers for mantra recitation are given as one, ten, a hundred, a thousand, ten thousand, and a hundred thousand—except for one hundred. The recitation of the Vedas is also known to grant the state of Śiva, and many other mantras, each of a hundred thousand syllables, may be recited. Single-syllable mantras may be recited up to a crore, and then, with devotion, a thousand more. Thus, one should act according to one’s ability, gradually attaining the state of Śiva. A single mantra, pleasing to the heart and recited daily, should be continued throughout one’s life. By reciting ‘Om’ a thousand times, as commanded by Śiva, all desires may be fulfilled; or, one may perform acts such as tending flower gardens or sweeping, dedicating them to Śiva or for Śiva’s purposes. In so doing, one attains the state of Śiva. One should always dwell in a Śiva-kshetra, a sacred place of Śiva, with devotion. Whether one is dull or wise, residing in such a place brings both enjoyment and liberation. Therefore, the wise are enjoined to remain in a Śiva-kshetra until the end of life. The merit gained from a *liṅga* is a hundredfold in a human-made kshetra; in a sacred or ancient kshetra, the merit is equal to a thousand gold coins. In a divine *liṅga*, the merit is said to be a thousand gold coins; but in a self-manifested kshetra, the merit is a thousand times the measure of a bow. In these holy places, tanks, wells, and ponds are all to be regarded as Shiva-Ganga, according to the very words of Śiva himself.