शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)
भो भो देवा महाभागाः सर्वे निर्धूतकल्मषाः सम्प्राप्ताः सर्वलोकेशा वक्तुमर्हथ सुव्रताः
bho bho devā mahābhāgāḥ sarve nirdhūtakalmaṣāḥ samprāptāḥ sarvalokeśā vaktumarhatha suvratāḥ
«អេ អេ ព្រះទេវតាអ្នកមានភាគធំទូលាយទាំងឡាយ—បានបោសសម្អាតមលសៅហ្មងទាំងអស់—មកប្រមូលផ្តុំគ្នានៅទីនេះហើយ ឱ ព្រះអម្ចាស់នៃលោកទាំងអស់ អ្នកមានវ្រតល្អ៖ ឥឡូវនេះគួរតែមានព្រះវាចា»។
Suta Goswami (narrating an internal address to the assembled Devas within the story)
It establishes adhikāra (eligibility): the Devas are described as purified and vow-observant, implying that approaching the Linga/Śiva-tattva requires inner cleansing (kalmaṣa-kṣaya) and disciplined vrata before instruction or ritual guidance is given.
Indirectly, it frames Śiva as Pati—the supreme principle about whom the “lords of the worlds” must speak only after purification; the hierarchy suggests that even cosmic rulers seek articulation of the highest truth, which in Shaiva Siddhanta culminates in Pati as the liberating Lord beyond pasha (bondage) of impurity.
Vrata-dharma and śuddhi (purification) are emphasized: being “nirdhūta-kalmaṣa” and “su-vrata” aligns with preparatory disciplines that precede Śiva-pūjā and Pāśupata-oriented practice—ethical restraint, observance, and inner cleansing before receiving or delivering teaching.