As previously explained, one should undertake this sacred act with unwavering commitment. If the results are certain and unfailing, why would anyone require further persuasion? Yet, out of compassion and clarity, let me briefly describe the supreme fruits of this practice—even when one is beset by enemies or afflicted with many diseases. Even if a person stands at the threshold of death, this act frees them without fail. The destitute become objects of worship, and those who once had nothing gain riches akin to Kubera himself. The deformed are transformed into beings of beauty, the aged regain youthfulness. Enemies turn into friends in an instant, adversaries become obedient servants. Mortality itself is overcome, and what is poison becomes nectar. The ocean may become land, and land may become ocean. Deep chasms rise as mountains, mountains sink into chasms. A lotus pond can blaze as fire, and fire can become a lake of Vaiśvānara. Forests transform into gardens, gardens into forests. A feeble deer becomes a lion, and even lions become playthings for deer. Women become eager lovers, fortune transforms into virtuous conduct, speech becomes a willing servant, and fame becomes like a courtesan. Intelligence becomes self-willed, the mind grows adamantine, power swells like a mighty wind, and strength matches that of a maddened elephant. Through determined effort, actions aligned with the enemy’s side are paralyzed, and all who were once hostile become friends. Enemies are rendered powerless, like corpses even while alive and surrounded by kin. Even when afflicted, one escapes calamity and attains immortality. What is always unwholesome, if consumed, becomes nourishing; pleasures, even when indulged in constantly, always feel fresh and new. All things—past, future, and present—become as clear as a fruit placed in one’s palm. Even extraordinary attainments like aṇimā come as unexpected results. What more can be said? When this act is accomplished, all desires and aims are fulfilled; nothing remains unattainable. Now, let me explain the purely otherworldly rite—a ritual without equal in all the three worlds. Endowed with supreme merit, it has been performed by all the gods: by Brahmā, by Viṣṇu, and especially by Rudra. Indra and the other guardians of the worlds, the nine planets beginning with the Sun, and sages like Viśvāmitra and Vasiṣṭha, those who know Brahman, have all performed it. Śvetāśvatara, Agastya, Dadhīci, and others, as well as us who are devoted to Śiva, and the lords of the gaṇas such as Nandīśvara, Mahākāla, and Bhṛṅgi, have all undertaken this rite. Even the Daityas dwelling in the netherworlds, the great serpents like Shesha, Siddhas, Yakshas, Gandharvas, Rakshasas, Bhutas, and Pisachas—all performed this rite, each attaining their proper station. By this method, the gods themselves attained their divinity: Brahmā became Brahmā, Viṣṇu became Viṣṇu, Rudra became Rudra, and Indra became Indra. Ganesha, too, attained his own state by this method: bathing the Shiva Linga with cool sandalwood water, worshipping it with white, fully-bloomed lotuses, and bowing down in reverence. For this rite, a beautiful lotus-seat should be prepared, adorned with auspicious marks. If possible, it should be made of gold or gems, or else crafted according to one’s means. In the center of the lotus filaments, place a small Linga—charming and auspicious, about the size of a thumb, made of fragrant substances. On the right, worship with bilva leaves; place aguru on the right side, and realgar on the west. On the north, offer sandalwood; on the east, yellow orpiment. The Linga should be worshipped with fragrant, delightful, and various flowers. Incense of black aguru should be offered everywhere, together with guggul. Present fine, lustrous garments. Offer rice pudding mixed with ghee and ghee lamps. Having made all offerings with mantra, perform circumambulation. Bow with devotion to the Lord of gods, offer praise, and at the end ask forgiveness, presenting the Linga with all the offerings combined. Using the Shiva mantra, devoted to the southern aspect, whoever worships daily the auspicious Linga made of five fragrances in this way is freed from all sins and honored in the world of Shiva. This supreme and secret vow, the great vow of the Shiva Linga, has now been explained to you, the devotee. It should not be given to just anyone, but only to devotees of Shiva, as was told by Shiva in ancient times. Success in all daily, occasional, and desired rites is declared here; all is immediately obtained by the establishment of the Linga image. The whole world is pervaded by the Linga; everything is established in the Linga. Therefore, when the Linga is established, everything is established. Whether by Brahma, Vishnu, Rudra, or any other, abandoning the establishment of the Linga, each performs their own station. What else need be said regarding the establishment? The cause is that the Linga, the Lord of the Universe, has been established even by Shiva himself. Therefore, with all effort, one should establish the Linga or an image of the Supreme Lord, either here or in the next world, for the sake of happiness. But what is this Linga that is spoken of? How is the Great Lord a bearer of the Linga? How does he possess the state of Linga, and why is Shiva worshipped in this form? The Linga is said to be unmanifest, arising from the three guṇas; it is beginningless and endless, and is the material cause of the universe. That alone is the root-prakṛti, māyā, whose nature is space. From that, this entire world of moving and unmoving beings has arisen.