लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
करवीरैः सितैश्चैव मल्लिकाकमलोत्पलैः आपूर्य पुष्पैः सुशुभैः चन्दनाद्यैश् च तज्जलम्
karavīraiḥ sitaiścaiva mallikākamalotpalaiḥ āpūrya puṣpaiḥ suśubhaiḥ candanādyaiś ca tajjalam
Air untuk pemujaan itu hendaklah dipenuhi dengan bunga-bunga bertuah—karavīra putih, mallikā (melur), kamala (teratai) dan utpala (teratai biru)—serta diresapi cendana dan wangi-wangian seumpamanya, agar layak bagi abhiṣeka kepada Liṅga Pati, Tuhan yang membebaskan paśu daripada ikatan pāśa.
Suta Goswami (narrating Shiva-puja vidhi within the Purva-Bhaga discourse)
It prescribes how to sanctify abhiṣeka water—by filling it with specific auspicious flowers and sandalwood—so the offering becomes ritually and spiritually fit for Shiva’s Linga.
By implying that even the worship-water must be refined and made auspicious before approaching the Linga, the verse points to Shiva as Pati—the supreme, purity-bestowing Lord—approached through disciplined, sattvic offerings.
A key puja-vidhi element of Linga abhiṣeka is highlighted: preparing fragrant, flower-infused water (gandha-puṣpa-yukta jala) as an external discipline that supports inner Pāśupata orientation—purification and devotion.