लिङ्गार्चनपूर्वकं स्नानाचमनविधिः
Snana–Achamana as Preparation for Linga-Archana
शान्तिधर्मेण चैकेन पञ्चब्रह्मपवित्रकैः तत्तन्मन्त्राधिदेवानां स्वरूपं च ऋषीन् स्मरन्
śāntidharmeṇa caikena pañcabrahmapavitrakaiḥ tattanmantrādhidevānāṃ svarūpaṃ ca ṛṣīn smaran
بممارسة انضباطٍ واحدٍ هو شريعة السكينة (śānti-dharma)، وباستخدام تطهيرات البنجابراهما (pañcabrahma)، ينبغي التأمل في الصور الحقيقية للآلهة الرؤساء لكل مانترا وتذكّر الرِّشي (ṛṣi) المتصلين بها—وبذلك تصبح عبادة اللِّنغا بلا عيب وصالحة لنيل نعمة باتي (شيفا) للباشو المقيَّد.
Suta Goswami (narrating Linga-puja vidhi to the sages at Naimisharanya)
It makes Linga-puja mantra-correct: the worshipper must combine śānti-dharma with Pañcabrahma purification and explicitly remember the mantra’s devatā and its ṛṣi, ensuring the rite becomes spiritually efficacious for the paśu seeking Śiva’s grace.
Śiva-tattva is implied as Pati who is approached through fivefold manifestation (Pañcabrahma) and through mantra-devatā contemplation—showing that the Lord is one, yet accessible via ordered forms that remove pāśa (bondage) when rightly meditated upon.
Mantra-nyāsa and smaraṇa-based upāsanā: remembering the ṛṣi and the presiding deity of each mantra, supported by śānti-dharma and Pañcabrahma-associated purification—an inner-outer alignment consistent with Pāśupata-oriented discipline.