लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
तस्य रूपं समाश्रित्य दाहनप्लावनादिभिः शैवीं तनुं समास्थाय पूजयेत्परमेश्वरम्
tasya rūpaṃ samāśritya dāhanaplāvanādibhiḥ śaivīṃ tanuṃ samāsthāya pūjayetparameśvaram
مستندًا إلى تلك الصورة المقدّسة، وبوسائلَ كالإحراق القُربانيّ والاغتسالات الطقسيّة ونحوها، متقمّصًا حالَ الشَّيڤيّة، فليعبدْ باراميشڤارا—الربّ الأعلى (البَتِي) الذي يحرّر الپاشو من قيود الپاشا.
Suta Goswami (narrating Shiva-puja instructions to the sages at Naimisharanya)
It states that true Linga-puja is not only external offering; one must take refuge in the Linga’s form and perform purificatory acts (like dāhana and plāvana), then worship from a consciously Shaiva state.
Śiva is addressed as Parameśvara—the Supreme Pati—implying the Lord who is approached through a sacred form (Linga) and who grants purification and release from pāśa (bondage) for the paśu (individual soul).
A combined discipline: ritual purification (burning/cleansing rites and ablutions) together with an inner assumption of the Shaiva disposition—aligning body, conduct, and intention before worship.