देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
प्रतिष्ठाप्य यथान्यायं पूजालक्षणसंयुतम् कलशं स्थापयेत्तस्य वेदिमध्ये तथा द्विजाः
pratiṣṭhāpya yathānyāyaṃ pūjālakṣaṇasaṃyutam kalaśaṃ sthāpayettasya vedimadhye tathā dvijāḥ
Tendo-o instalado devidamente segundo a regra prescrita, e assegurando que esteja provido dos sinais e requisitos do culto, os duas-vezes-nascidos devem então colocar o vaso ritual de água (kalaśa) para esse rito no exato centro do altar. Assim, por meio de uma pūjā ordenada, aproxima-se Pati (Śiva) e afrouxam-se os laços (pāśa) que prendem o paśu (a alma).
Suta Goswami (narrating the puja-vidhi tradition to the sages of Naimisharanya)
It specifies a key step of Linga-pūjā and pratiṣṭhā: after proper consecration, the kalaśa—central to sanctifying and offering—is placed in the altar’s center, emphasizing orderly, rule-based worship.
Shiva is implied as Pati, approached through ritually purified means; when worship is performed “yathā-nyāya,” the paśu’s approach becomes fit, aligning the individual with Shiva-tattva and weakening pāśa (bondage).
Ritual practice: kalaśa-sthāpana at the vedi’s center as part of Linga-pratiṣṭhā/pūjā-vidhi; yogic takeaway: disciplined external worship supports inner purification central to the Pāśupata orientation.