स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान
आत्मानं चान्तरात्मानं परमात्मानमेव च अभिवन्द्य पुनः सूर्यं ब्रह्माणं च विभावसुम्
ātmānaṃ cāntarātmānaṃ paramātmānameva ca abhivandya punaḥ sūryaṃ brahmāṇaṃ ca vibhāvasum
Nachdem man zuerst dem Selbst (Ātman), dem inneren Selbst (Antarātman) und wahrlich dem höchsten Selbst (Paramātman) Ehrerbietung erwiesen hat, soll man erneut Sūrya, Brahmā und Vibhāvasu (Agni) verehren, damit sich das paśu (die Einzelseele) durch geläutertes Gewahrsein und vedischen Ritus dem Pati (Śiva) angleicht.
Suta Goswami (narrating ritual sequence within the Purva-Bhaga narrative)
It establishes the orthodox preparatory order: inner salutation (self–inner self–Supreme Self) followed by reverence to Sūrya, Brahmā, and Agni—purifying the worshipper and sanctifying the rite before approaching the Linga.
By invoking the Supreme Self (paramātman) after the self and inner self, the verse implies a hierarchy where the pashu’s awareness turns inward and culminates in the recognition of Pati as the highest reality—transcendent yet immanent as the inner witness.
A combined discipline: interior recollection (antarātma-smṛti akin to yogic centering) together with Vedic upacāra—honouring Sūrya (illumination), Brahmā (ritual order), and Agni (sacrificial purity) as a prelude to Shaiva worship.