A group of seekers gathered, questioning the nature of worship: “How can one worship Shiva, who is desireless and complete?” They wondered, for Shiva needs nothing, yet actions performed for his sake become the cause of his grace. The wise teacher explained: “To worship Shiva, do so with devotion—whether through his emblem, the liṅga, or other forms. Use your body, mind, speech, and even your wealth, dedicating all to him. Through such worship, the Supreme Shiva, beyond all nature, bestows his grace—especially upon the devoted worshipper.” He continued, “By Shiva’s grace, your actions and everything that arises from them come under your control. When you master your deeds, from karma to the very nature of existence, all becomes subject to your will. Then you are called ‘liberated,’ rejoicing in your own self. With Shiva’s grace, when your body and actions are mastered, you shine forth.” The teacher spoke of the realms attained: “Dwelling in Shiva’s world is called sālokya, sharing his realm. Attaining nearness to Sambhu is sāmīpya, and through surrender, one attains his state. Union with Shiva—sāyujya—is achieved through weapons and other rites. With great grace, even the intellect comes under your control. The intellect, cause of action, is born of nature, but through Shiva’s grace, nature itself is mastered. Then, Shiva’s mental sovereignty arises effortlessly, and you shine with his omniscience and other powers, delighting in your own self.” He revealed, “This union, sāyujya, is attained step by step, as taught in the Vedas and Āgamas. Liberation comes from worship, beginning with the emblem, the liṅga. Therefore, to seek Shiva’s grace, worship him with rites: perform Shiva’s acts, his austerities, and recite his mantra—always. Practice knowledge of Shiva and meditate upon him ever more deeply. From waking to death, spend your time in contemplation of Shiva.” A disciple then asked, “O revered one, please tell in every way the procedure for worship of Shiva, beginning with the emblem.” The teacher replied, “I shall describe the circle of emblems. Listen, O twice-born: the first emblem is the praṇava, Om, fulfilling all desires. Its subtle form is the unmanifest Om; the gross liṅga is the manifest one, known as the five-syllabled mantra. Worship and austerity concerning these two directly grant liberation. Both are of the nature of Puruṣa and Prakṛti, and there are many other liṅgas as well.” He explained, “Only Shiva truly knows all the liṅgas, but I will speak of those known as modifications of the earth. The self-born liṅga is first, the bindu-liṅga second. The established and the moving are the third and fourth, and the guru-liṅga is the fifth. Pleased by the austerity of gods and sages, Śarva placed the seed, in the form of sound, within the earth for the sake of presence. Breaking forth from the earth like a sprout, it becomes manifest; that which is self-manifested and arisen is the self-born (svayaṃbhū) liṅga.” He continued, “By worship of that liṅga, knowledge increases naturally, whether it is made of gold, silver, or other substances, even earth or clay. A liṅga drawn by your own hand, accompanied by the pure praṇava mantra, is called a yantra-liṅga; after drawing it, perform installation and invocation. A liṅga composed of bindu and nāda, whether fixed or movable, is formed by contemplation; this is seen by Shiva, without doubt. Wherever Śambhu is trusted, he bestows the fruit—whether drawn by your own hand on a yantra, or in a fixed or natural form.” The teacher instructed, “Invoke and worship Śambhu with sixteen offerings. By your own effort, you attain lordship; through practice, knowledge arises. For self-realization, gods and sages, with mantra and by their own hand, create a pure liṅga within a pure circle (maṇḍala). A liṅga established with pure contemplation is considered the highest; that liṅga is called pauruṣa and is said to be established. By constant worship of that liṅga, one attains lordship among men—even great brāhmaṇas, kings, and the wealthy.” He distinguished, “A liṅga fashioned by an artisan and established with mantra is called established and natural; it bestows enjoyments and powers of the natural world. That which is powerful and enduring is called pauruṣa; that which is weak and impermanent is called natural (prākṛta). The liṅga at the navel, tongue, tip of the nose, crown, waist, and other places in the three worlds is the internal, moving liṅga.” He explained further, “The mountain is said to be pauruṣa, the earth is natural. Trees and the like are pauruṣa, shrubs and the like are natural. The ṣāṣṭika (sixty-fold) is natural; śāli, godhūma, and pauruṣa types as well. Know that the pauruṣa is divine, granting the eight siddhis beginning with aṇimā. The natural is said to pertain to good women, wealth, and other objects. Among the moving liṅgas, the rasa-liṅga is described first.” He clarified, “The rasa-liṅga grants all desired blessings to Brāhmaṇas; the bāṇa-liṅga, auspicious and bestowing great sovereignty, is for Kṣatriyas. The golden liṅga is for Vaiśyas, granting wealth and lordship; the stone liṅga, auspicious and purifying, is for Śūdras. The sphāṭika and bāṇa liṅgas grant all desires to everyone; if your own is absent, another’s may be used for worship—it is not forbidden.” He prescribed, “For women, the earthly liṅga is especially recommended; for widows who are active, the sphāṭika liṅga is praised. For widows who are inactive, the rasa-liṅga is distinguished. Whether in childhood, youth, or old age, those of good vows should worship. The pure sphāṭika liṅga grants all enjoyments to women; for those who are active, worship on a pedestal bestows all desired blessings on earth.” Thus, the teacher revealed the sacred procedures and types of worship, guiding all towards the grace and union of Shiva, step by step, through devotion, knowledge, and contemplation.