स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान
यज्ञोपवीती देवानां निवीती ऋषितर्पणम् प्राचीनावीती विप्रेन्द्र पितॄणां तर्पयेत् क्रमात्
yajñopavītī devānāṃ nivītī ṛṣitarpaṇam prācīnāvītī viprendra pitṝṇāṃ tarpayet kramāt
聖紐(yajñopavīta)をウパヴィータ(upavīta)の作法で掛けるときは諸天(Deva)にタルパナ(tarpaṇa:供水)を捧げ、ニヴィータ(nivīta)の作法では聖仙(Ṛṣi)に捧げ、プラーチーナーヴィータ(prācīnāvīta)の作法では、ああ婆羅門の最勝者よ、順次に祖霊(Pitṛ)へタルパナを捧げよ。
Suta Goswami (narrating traditional ritual instructions within the Linga Purana)
It establishes ritual purity and right order (krama) for offerings—Deva, Ṛṣi, and Pitṛ—so that Shiva-puja and Linga-archana are performed on a properly consecrated foundation of dharma and gratitude to the cosmic, seer, and ancestral lineages.
Indirectly, it reflects Shiva as Pati—the Lord who upholds cosmic order—where correct rites align the pashu (individual soul) with ṛta/dharma, loosening pasha (bondage) through disciplined conduct that supports higher Shaiva worship.
The practice is tarpana (ritual libation) with specific yajñopavīta positions—upavīta for Devas, nivīta for Ṛṣis, and prācīnāvīta for Pitṛs—serving as preparatory karmic discipline that complements Shaiva puja and Pashupata-oriented inner purification.