अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
जागरं कारयेद्यस्तु प्रार्थयेच्च यथाक्रमम् स भृत्यपुत्रदारैश् च तथा संबन्धिबान्धवैः
jāgaraṃ kārayedyastu prārthayecca yathākramam sa bhṛtyaputradāraiś ca tathā saṃbandhibāndhavaiḥ
مَن أقام السَّهَرَ الليليَّ المقدّس ودعا على الترتيب اللائق، فإنّه—مع خدمه وأبنائه وزوجه، وكذلك مع أقاربه وذوي رحمه—يصير أهلًا لنعمة شيفا التي تُرخِي قيود «pāśa» لحدود الدنيا، وتُوجِّه الـpaśu نحو «Pati».
Suta Goswami (narrating Shiva-puja injunctions to the sages of Naimisharanya)
It highlights jagara (night-long wakeful devotion) and yathākramam-prārthanā (prayer in prescribed sequence) as core components of Linga-puja that extend Śiva’s auspiciousness to one’s entire household and kin-network.
Śiva is implied as Pati—the Lord who grants anugraha (grace) not only to the individual worshipper but also to those connected to him, indicating His sovereignty over pāśa (bondage) and His capacity to elevate the pashu (bound soul) through devotion and right observance.
Jāgara (keeping vigil) combined with orderly, rule-based prayer (yathākramam) is emphasized—functioning as a vrata-like discipline that steadies attention, restrains tamas, and supports Śaiva sādhanā aligned with Pāśupata-oriented worship.