लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
वामदेवेन मन्त्रेण स्थापयेदासनोपरि सान्निध्यं रुद्रगायत्र्या अघोरेण निरुध्य च
vāmadevena mantreṇa sthāpayedāsanopari sānnidhyaṃ rudragāyatryā aghoreṇa nirudhya ca
ដោយប្រើមន្ត្រា «វាមទេវ» គួរតាំងវាលើអាសនៈពិធី។ ដោយ «រុទ្រគាយត្រី» គួរអាវាហន៍សាន្និធ្យ (វត្តមានជិតស្និទ្ធ) របស់ព្រះអម្ចាស់ ហើយដោយមន្ត្រា «អឃោរ» គួរបិទស៊ីល និងទប់ស្កាត់ឧបសគ្គទាំងឡាយ ឲ្យពិធីរឹងមាំសុវត្ថិ។
Suta Goswami (narrating Linga-puja procedure to the sages of Naimisharanya)
It outlines a precise mantra-sequence for Linga-puja: स्थापना (installation) with Vāmadeva, āvāhana-like sānnidhya (invoked presence) through Rudra-Gāyatrī, and protective sealing through Aghora—so the worship becomes ritually stable and obstacle-free.
Śiva appears as Pati who becomes experientially present (sānnidhya) through mantra; His tattva is approached via distinct śakti-aspects (Vāmadeva, Aghora) that establish, reveal, and protect the sacred presence for the pashu (bound soul) seeking purification from pāśa (bondage).
A mantra-nyāsa and protective bandha principle within Linga-puja: invoking presence (sānnidhya) and sealing the rite (niruddha) so the sādhaka’s worship aligns with Pāśupata-oriented discipline—focus, purity, and guarded sacred space.