देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)
होतारं लिङ्गसूक्तं च अथर्वशिर एव च अष्टाङ्गमर्घ्यं रुद्राय दत्त्वाभ्यर्च्य यथाविधि
hotāraṃ liṅgasūktaṃ ca atharvaśira eva ca aṣṭāṅgamarghyaṃ rudrāya dattvābhyarcya yathāvidhi
ເມື່ອສວດຄຳເຊີນ Hotṛ, ລິງຄະ-ສູກຕະ ແລະ Atharvaśiras ແລ້ວ, ຄວນຖວາຍອັຣຄະຍະແປດປະການແດ່ ຣຸດຣະ ແລະບູຊາພຣະອົງຕາມພິທີທີ່ກຳນົດ. ດັ່ງນັ້ນ ປະສຸ (ວິນຍານຖືກຜູກ) ເຂົ້າໃກ້ ປະຕິ (ພຣະເຈົ້າ) ຜ່ານມົນຕຣາ ແລະການບູຊາອັນຖືກຕ້ອງ; ໂດຍພຣະກະລຸນາຂອງພຣະສິວະ ພາສະ (ພັນທະ) ຈຶ່ງຄ່ອຍໆຄາຍອອກ।
Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)
It prescribes a mantra-centered Liṅga-pūjā: recitation of key Rudra/Śiva hymns and the offering of aṣṭāṅga-arghya, emphasizing that correct vidhi (procedure) makes worship efficacious and grace-bearing.
Śiva is addressed as Rudra, the Pati who is approached through Vedic revelation (mantra). The verse implies Śiva-tattva as the supreme recipient of worship whose grace dissolves pāśa (bondage) for the paśu.
A Vedicized Rudra-Liṅga pūjā practice: chanting Hotṛ/Śiva hymns (including Atharvaśiras) and offering eightfold arghya—an external discipline that supports inner Pāśupata orientation toward liberation.