In the timeless narrative of the cosmos, the mysteries of creation and dissolution were revealed—the true nature of the six paths, and then the supreme, transcendent abode, upheld by the Person who bears all abodes. This Person is none other than the most exalted Brahman, indivisible, Shiva, the eternal Lord, who presides over this world composed of bound souls and their bonds. Shiva is absolutely fearless, without increase or decrease, imperishable, pervading both within and without, yet remaining untouched by either. Free from all excess, eternally distinct from all worlds, without mark or attribute, indescribable, beyond the grasp of speech and mind, Shiva is of a single essence of light—peaceful, serene, ever-radiant, the very abode of all auspiciousness, endowed with infinite power. Recognizing this, Brahma and Narayana, with hands folded in reverence upon their heads and hearts filled with awe, approached the god Virūpākṣa. In the presence of such majesty, they spoke, humbled and fearful: “Whether ignorant or wise, O God, I was created by you at the beginning. Now, caught in such confusion, who among us can be blamed? Let my ignorance remain, O Lord, for with you present, who could dare speak confidently of his own or another’s duty? Even our dispute, O God of gods, turns auspicious, for bowing at your feet always bears fruit, O Master. Words fail to praise you, O Lord; none can capture your greatness. In your presence, the silence of the devoted is no transgression. What action is fitting here? Not knowing, I merely speak what comes to mind, bowing to you. “You granted us causality, but, through your māyā, we forgot. Deluded and made proud, we are again instructed by you. What use is much explanation? I am deeply afraid, O Lord, for I tried to comprehend you, who cannot be comprehended. O Mahādeva, destroyer of the suffering of the fearful, they praise you; therefore, today, forgive my transgression, O Śaṃkara.” Thus addressed, the great Lord Shiva, pleased and gracious, spoke to them with a gentle smile: “O Brahmā and Viṣṇu, you were both deluded by my māyā. Overcome by pride in your own power, you became mutually hostile in understanding. Engaging in dispute and even battle, you did not desist, and thus the creation of beings was interrupted, though you are the causes of the world. Because of ignorance and pride, discord arose between you. To remove that, I myself brought about your pride and delusion. You were restrained by the wondrous manifestation of the liṅga. Therefore, abandon all dispute and shame. Free from envy, you both should perform your own duties as before, in accordance with my command and together with all the collections of knowledge. “To establish your fame as the causes of creation and preservation, I granted you both the supreme mantra-jewel, the Sūtra composed of five syllables. All that I instructed you has today been forgotten. I now give it again, entirely as before, by my command. For without that, you cannot create or protect.” Having said this, the great Lord addressed Nārāyaṇa and the Grandsire. He bestowed upon them the king of mantras, together with the collection of knowledge. Having received the supreme, divine command of Maheśvara, the great mantra-jewel, and all the arts as before, Brahma and Vishnu prostrated themselves, like staffs, at the feet of the God of gods. They stood there, now free from fear, filled with joy and calm. At that moment, a wondrous, magical, divine liṅga vanished from their sight. They searched everywhere but could not find it. Lamenting with cries of “Alas!”, their attachment was suddenly broken. Wondering at this strange event and reflecting upon the inconceivable greatness of Śambhu, their distress vanished. United in supreme friendship, embracing each other, these foremost of gods departed, intent once more on the activity of the world. From that time onward, all the gods and asuras, beginning with Indra, as well as sages, men, nāgas, and women, according to sacred rule, began to establish the liṅga and worship Shiva in the liṅga. Then, with devotion, a disciple asked, “O Lord, I wish to hear the supreme procedure for installation, and how the image and the liṅga were established by Śiva.” The answer was given: On an auspicious day, during the bright fortnight, following the path prescribed by the Śiva scriptures, one should properly establish the liṅga. First, an auspicious place is selected and the ground examined. The ten rites of worship are performed, beginning with the examination of auspicious marks. After purifying the site and performing the related rites, the liṅga is taken to the bathing place. The prescribed marks, as set forth in the treatise on iconography, are then inscribed. The liṅga, together with its pedestal, is purified with eight or five kinds of clay and water, as well as with the five sacred products of the cow. Having worshipped it along with the pedestal, and bringing it to a divine water vessel, the consecration is performed there. In a pure consecration chamber, adorned in every way—with an archway and enclosure, and garlanded with darbha grass—one arranges eight guardian elephants, eight pots for the guardians of the directions, eight auspicious articles, and worship by the guardians of the directions. In the center, a seat marked with a lotus, made of gold or wood, is placed, along with a large platform. Thus, the supreme installation of the liṅga is accomplished, as prescribed by the ancient tradition.