After bathing the Devi in a similar way with the Mula Mantra, and worshipping Her, the good worshipper should pray to Shangkara with joined palms (58).

Mantra

Come, O Bhagavan! O Shambhu! O Thou before Whom all Devas bow! I bow to Thee, Who art armed with the Pinaka, Thee the Lord of all, O Great Deva (59).

O Deva! Thou Who conferrest benefits on Thy votaries! do Thou in Thy mercy come to this temple with Bhagavati: I bow to Thee again and again (60).

O Mother! O Devi! O Mahamaya! O All-beneficent One! be Thou along with Shambhu pleased: I bow to Thee, O Beloved of Hara (61).

Come to this house, O Devi! Thou Who grantest all boons, be Thou pleased, and do Thou grant me all prosperity (62).

Rise, O Queen of Devas! and Each with Thy followers abide happy in this place; may Both of You be pleased, You Who are kind to your devotees (63).

Having thus prayed to Shiva and the Devi, They should first be carried three times round the Temple, keeping the latter on the right to the accompaniment of joyful sounds, and then taken inside (64).

Repeating the Mula Mantra, one-third of the Linga should be set in a hollow made in a piece of stone or in a masonry hole (65). (With the following Mantra):

Mantra

O Mahadeva! do Thou remain here so long as the Moon and the Sun endure, so long as the Earth and the Oceans endure: I bow to Thee (66).

Having firmly fixed Sadashiva with this Mantra, the Gauri-patta, with its tapering end to the North, should be placed on the Linga, that it may be entered by the latter (67).

Mantra

Be still, O Jagad-dhatri! Thou That art the Cause of creation, existence, and destruction of things; abide Thou here so long as the Sun and the Moon endure (68).

Having firmly fixed it, the Linga should be touched and the following (Mantra) should be repeated (69):

Mantra

I invoke that Deva Who has three eyes, the Decayless, Ishana, around whose lion-seat are tigers, Bhutas, Pishachas, Gandharvas, Siddhas, Charanas, Yakshas, Nagas, Vetalas, Loka-palas, Maharshis, Matris, Gana-nathas, Vishnu Brahma, and Vrihaspati, and all beings which live on earth or in the air; come, O Bhagavan! to this Yantra, which is the handiwork of Brahma, for the prosperity, happiness, and Heaven of all (70-72).

Beloved! Shiva should then be bathed according to the injunctions relating to the consecration of a Deva, and, having been meditated upon as before-mentioned, should be worshipped with mental offerings (73).

After placing a special arghya,. and having worshipped the Gana-devatas, and meditated upon Mabesha again, flowers should be placed on the Linga (74).

Repeating the Shakti Vija between Pasha and Angkusha, and the letters from Ya to Sa with the nasal point, and then " Haung Hangsa," the life of Sadashiva should be infused into the Linga (75).

Then, smearing the Husband of the Daughter of the Mountain with sandal, aguru, and saffron, He should be worshipped with the sixteen articles of worship according to the injunctions laid down after performing the jata, the nama, and other rites (76).

After concluding everything according to the injunctions, and after worshipping the Devi in the Gauri-patta, the eight images of the Deva should be carefully worshipped (77).

By the name Sharva the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether; by Pashu-pati is meant the Employer of a priest for sacrifice; by Mahadeva, the Source of Nectar, and by Ishana, the Sun: these are declared to be the Eight Images (78-79).

Each of these should be invoked and worshipped in their order (in the corners), beginning with the East and ending with the North-East, uttering the Pranava first and Namah last (80).

After having worshipped Indra and the other Dikpalas, the eight Matris, Brahmi, and others, the worshipper should give to Isha the Bull, awning, houses, and the like (81).

Then, with joined palms, he should with fervour pray to the Husband of Parvati (as follows) (82):

Mantra

O Ocean of Mercy! O Lord! Thou hast been placed in this place by me; be Thou pleased (with me). O Shambhu! Thou Who art the Cause of all causes, do Thou abide in this room, O Supreme Deva! so long as the Earth with all its Oceans exist, so long as the Moon and the Sun endure. I bow to Thee. Should there occur the death of any living being, may I, O Dhurjjati! by Thy grace, be kept from that sin (83-85).

The dedicator should go round the image, keeping it on his right, and, having bowed before the Deva, go home. Returning again in the morning, he should bathe Chandra-Shekhara (86).

He should first be bathed with consecrated Panchamrita with a hundred jars of scented water, and the worshipper, having worshipped Him to the best of his powers, should pray to Him (as follows) (87-88):

Mantra

O Husband of Uma,! if there has been any irregularity, omission, want of devotion in this worship, may they all, by Thy grace, be rectified, and may my fame remain incomparable in this world so long as Moon, the Sun, the Earth, and its Oceans endure (89-90).

I bow to the three-eyed Rudra, Who wields the excellent Pinaka, to Him Who is worshipped by Vishnu, Brahma, Indra, Suryya, and other Devas, I bow again and again (91).

The worshipper should then make presents, and feast the Kaulika-dvijas, and give pleasure to the poor by gifts of food, drink, and clothes (92).

The Deva should be worshipped every day according to one's means. The fixed Shiva-linga should on no account be removed (93).

Parameshvari! I have in brief spoken to you of the rites relating to the consecration of the immovable Shiva-linga, gathering same from all the Agamas (94).

Shri Devi said:

If, O Lord! there be an accidental omission in the worship of the Devas, then what should be done by their votaries, do Thou speak in detail about this (95).

Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected, and what should be done? (96).

Shri Sadashiva said:

If there be an omission to worship an image for a day, then (the next day) the worship should be twice performed; if for two days, then the worship should be four times performed; if for three days, then it should be celebrated eight times (97).

If the omission extends three days, but does not exceed six months, then the wise man should worship after bathing the Deva with eight jars of water (98).

If the period of omission exceeds six months, then the excellent worshipper should carefully consecrate the Deva according to the rules already laid down, and then worship Him (99)

The wise man should not worship the image of a Deva which is broken or is holed, or which has lost a limb, or has been touched by a leper, or has fallen on unholy ground (100).

The image of a Deva with missing limbs, or which is broken or has holes in it, should be consigned to water. If the image has been made impure by touch, it should be consecrated, and then worshipped (101).

The Mahapithas and Anadi-lingas are free from all deficiencies, and these should always be worshipped for the attainment of happiness by each worshipper as he pleases (102).

Mahamaya! whatever Thou hast asked for the good of men who act with a view to the fruits of action, I have answered all this in detail (103).

Men cannot live without such actions even for half amoment. Even when men are unwilling, they are, in spite of themselves, drawn by the whirlwind of action (104).

By action men enjoy happiness, and by action again they suffer pain. They are born, they live, and they die the slaves of action (105).

It is for this that I have spoken of various kinds of action, such as S,dhana and the like, for the guidance of the intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106).

There are two kands of action, good and evil; the effect of evil action is that men suffer acute pain (107).

And, O Devi! those who do good acts with minds intent on the fruits thereof go to the next world, and come back again to this, chained by their action (108).

Therefore men will not attain final liberation even at the end of a hundred kalpas so long as action, whether good or evil, is not destroyed (109).

As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110).

So long as a man has not real knowledge, he does not attain final liberation, even though he be in the constant practice of religious acts and a hundred austerities (111).

The knowledge of the wise from whom the darkness of ignorance is removed, and whose souls are pure, arises from the performance of duty without expectation of fruit or reward, and by constant meditation on the Brahman (112).

He who knows that all which is in this universe from Brahma to a blade of grass is but the result of Maya, and that the Brahman is the one and supreme Truth, has this (113).

That man is released from the bonds of action who, renouncing name and form, has attained to complete knowledge of the essence of the eternal and immutable Brahman (114).

Liberation does not come fram japa, homa, or a hundred fasts; man becomes liberated by the knowledge that he himself is Brahman (115).

Final liberation is attained by the knowledge that the Atma (Soul) is the witness, is the Truth, is omnipresent, is one, free from all illuding distractions of self and not-self, the supreme, and, though abiding in the body, is not in the body (116).

All imagination of name-form and the like are but the play of a child. He who put away all this sets himself in firm attachment to the Brahman, is, without doubt, liberated (117).

If the image imagined by the (human) mind were to lead to liberation, then undoubtedly men would be Kings by virtue of such kingdoms as they gain in their dreams (118).