Adhyaya 84: शिवव्रतकथनम्
Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata
वायोर् यष्टिं कुबेरस्य गदां लोकप्रपूजिताम् टङ्कं चेशानदेवस्य निवेद्यैवं क्रमेण च
vāyor yaṣṭiṃ kuberasya gadāṃ lokaprapūjitām ṭaṅkaṃ ceśānadevasya nivedyaivaṃ krameṇa ca
En el orden debido, deben presentarse la vara de Vāyu, la maza de Kubera—venerada en todos los mundos—y también el ṭaṅka (hacha/implemento) del dios Īśāna, como ofrendas sucesivas en el rito de adoración.
Suta Goswami (narrating ritual sequence to the sages of Naimisharanya)
It prescribes an ordered offering (krama) of divine emblems—Vāyu’s staff, Kubera’s mace, and Īśāna’s ṭaṅka—showing that Linga-pūjā integrates the powers of the devas as subordinate upachāras offered into Śiva, the Pati (Lord) beyond all.
By culminating in Īśāna’s emblem, it implies Śiva’s supremacy: deva-powers and their symbols are ritually ‘returned’ (nivedya) to Śiva, indicating that all cosmic functions ultimately rest in the one Pati who transcends and governs the pashus (souls) and their pasha (bondage).
The practice is sequential nivedana (formal presentation/offerings) within Linga-pūjā; in a Pāśupata sense, it mirrors inner renunciation—offering one’s faculties and worldly powers back to Īśāna through disciplined, step-by-step worship.