अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि
जागरं कारयेद्यस्तु प्रार्थयेच्च यथाक्रमम् स भृत्यपुत्रदारैश् च तथा संबन्धिबान्धवैः
jāgaraṃ kārayedyastu prārthayecca yathākramam sa bhṛtyaputradāraiś ca tathā saṃbandhibāndhavaiḥ
អ្នកណាដែលធ្វើឲ្យមានការយាមរាត្រីបរិសុទ្ធ និងអធិស្ឋានតាមលំដាប់ត្រឹមត្រូវ អ្នកនោះ—ជាមួយបម្រើ កូន និងភរិយា ព្រមទាំងសាច់ញាតិមិត្តបងប្អូន—ក្លាយជាអ្នកសមទទួលព្រះគុណសិវៈ ដែលបន្ធូរខ្សែចង «បាសៈ» នៃពិភពលោក ហើយបង្វែរពសុឲ្យទៅរក «បតិ»។
Suta Goswami (narrating Shiva-puja injunctions to the sages of Naimisharanya)
It highlights jagara (night-long wakeful devotion) and yathākramam-prārthanā (prayer in prescribed sequence) as core components of Linga-puja that extend Śiva’s auspiciousness to one’s entire household and kin-network.
Śiva is implied as Pati—the Lord who grants anugraha (grace) not only to the individual worshipper but also to those connected to him, indicating His sovereignty over pāśa (bondage) and His capacity to elevate the pashu (bound soul) through devotion and right observance.
Jāgara (keeping vigil) combined with orderly, rule-based prayer (yathākramam) is emphasized—functioning as a vrata-like discipline that steadies attention, restrains tamas, and supports Śaiva sādhanā aligned with Pāśupata-oriented worship.