The Supreme Lord, wishing to establish the fame and purpose of his beloved Nārāyaṇa and the Grandsire Brahmā, once bestowed upon them the highest mantra-jewel—the Sūtra, composed of five sacred syllables. This supreme mantra was the very cause of their creative and protective powers. Yet, as time passed, the teachings and instructions given by the Lord faded from their memories. Perceiving this, the great Lord addressed Nārāyaṇa and Brahmā once more. With compassion, he said, “All that I had taught you has now been forgotten. I shall grant you again, exactly as before, the supreme mantra and all its knowledge, by my divine command. Without this, you are unable to create or protect the worlds.” Thus, the Lord of lords, Maheśvara, gave them the king of mantras, together with the collection of sacred knowledge. Receiving this divine command and the radiant mantra-jewel, along with all the arts as before, Nārāyaṇa and Brahmā bowed down in full prostration at the feet of the God of gods. Their hearts filled with joy and serenity, they stood there, free from fear. At that very moment, before their eyes, a wondrous, magical liṅga—divine in its nature—suddenly vanished from sight. They searched everywhere, but the liṅga was nowhere to be found. Overcome with grief, they cried out, “Alas!”—their hearts filled with longing, their affection for the liṅga suddenly broken. They turned to each other, marveling at the mystery, and said, “What strange event is this?” Yet, as they reflected on the inconceivable greatness of Śambhu, their distress melted away. Their hearts united in supreme friendship, the two foremost of gods embraced each other and departed, intent on fulfilling their duties in the world. From that time onward, all the gods and asuras, beginning with Indra, as well as sages, men, nāgas, and women, according to the proper rules, began to establish the liṅga and worship Śiva in that sacred form. Now, the question arose: “O Lord, what is the supreme procedure for installing the liṅga? How did Śiva himself establish the image and the liṅga?” The answer was revealed: On an auspicious day, during the bright half of the month, following the path prescribed by the Śiva scriptures, one should properly establish the liṅga. First, an auspicious place must be chosen, and the ground examined for favorable signs. The ten rites of worship are then performed, beginning with the examination of auspicious marks. After purifying the chosen site and performing the related rites, the liṅga is taken to the bathing place. According to the treatises on iconography, the prescribed marks are inscribed upon it. The liṅga and its pedestal are then purified with eight or five kinds of clay and water, as well as the five sacred products of the cow. After worshipping both the liṅga and the pedestal, they are brought to a consecration vessel filled with divine water, and the consecration is performed there. Within a pure chamber, adorned in every way—with an archway, enclosure, and garlands of darbha grass—the ceremony continues. The chamber is furnished with eight guardian elephants, eight pots for the guardians of the directions, eight auspicious articles, and is worshipped by the guardians themselves. In the center, upon a large platform, a seat marked with a lotus—made of gold or wood—is placed. The doorkeepers—Samudra, Vibhadra, Sunanda, and Vinandaka—are worshipped in order. After bathing and worshipping the liṅga together with its pedestal, it is wrapped all around with two cloths and two rings of kusa grass. Water is slowly poured as the liṅga is gently laid upon the platform, with its head to the east, a cord below, and the pedestal to its west. The liṅga, adorned with all auspicious marks, is then consecrated for five nights, or three, or even just one night. After worship and purification as before, the liṅga is, according to festival procedure, brought to the sleeping chamber. There, in the center of the chamber, a resting place is established. The liṅga is bathed with pure waters and worshipped in due order. In the northeast corner, a lotus is drawn on the purified ground, and after purifying the Śiva-pot, Śiva is invoked and worshipped there. In the center of the altar, a white lotus is drawn, and to its west, the Caṇḍikā-lotus is inscribed. A bed is prepared with linen or other cloth, or with flowers or darbha grass, and a golden flower is placed upon it. Bringing the liṅga with all auspicious sounds, it is wrapped in a pair of red cloths and rings of kusa grass. Wrapping it together with the pedestal, it is laid down as before, with a lotus drawn in front and, in order, upon its petals. The vessels of the vidyās are placed in the center, along with the Śaivī and Vardhanī. After circling the three lotuses, the best of the twice-born offers oblations in sequence. The eight forms are established, positioned around beginning from the east; and four forms, or in the directions, are recited by those who study and repeat the mantras. The forms beginning with Virin̄ci (Brahmā) are offered oblations, these four forms being remembered. The teacher performs this first in the northeast or in the west. The principal homa is performed with seven substances in order; the other twice-born may offer a quarter or half as much as the teacher. Only one principal offering is made, or the teacher may first offer a full oblation, then one hundred and eight with ghee. The hand of Śiva is placed at the root on the top of the liṅga; a hundred, or half, or a quarter of that, in order, with the seven substances. After offering and offering, the liṅga and the altar are touched again and again. When the full oblation is complete, the prescribed fee is given in order: a quarter or half as much as the teacher, and half of that to the officiants and the master of the ceremony; the rest is distributed among the other members according to their ability. Finally, a golden bull or a tuft of grass is placed in the pit, and with earth and water, the five sacred products of the cow, and again with pure water, the ritual continues as prescribed—thus is the supreme procedure for installing the liṅga revealed.