Aghora-Mantra Japa: Graded Expiations, Pañcagavya Purification, and Homa for Mahāpātaka-Nivṛtti
ताम्रे वा पद्मपात्रे वा पालाशे वा दले शुभे सकूर्चं सर्वरत्नाढ्यं क्षिप्त्वा तत्रैव काञ्चनम्
tāmre vā padmapātre vā pālāśe vā dale śubhe sakūrcaṃ sarvaratnāḍhyaṃ kṣiptvā tatraiva kāñcanam
Di dalam bejana tembaga, atau mangkuk berbentuk teratai, atau di atas daun palāśa yang bertuah, letakkan berus kuśa untuk percikan ritual, dihiasi dengan pelbagai permata; dan di tempat itu juga letakkan emas—sebagai persembahan dalam pemujaan Liṅga—bagi memuliakan Pati, Tuhan yang melepaskan jiwa paśu daripada ikatan pāśa.
Suta Goswami (narrating Shiva-linga worship procedure to the Sages of Naimisharanya)
It specifies sanctioned, auspicious supports (copper vessel, lotus-bowl, palāśa leaf) and high-value offerings (gems and gold), emphasizing that Linga-puja is performed with purity, order, and reverence toward Pati (Shiva) as the giver of grace.
By directing precious offerings to the Linga, the verse implies Shiva as Pati—the supreme Lord who transcends worldly value yet accepts devotion expressed through disciplined ritual, transforming the pashu from pasha-bound limitation toward liberation.
A puja-vidhi detail: arranging ritual implements (kuśa-kūrca) and placing gems and gold as part of formal Linga worship—supporting the Pashupata ethos that outer discipline in worship steadies inner purification.