लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा
Adhyaya 27
स्नापयेद्देवदेवेशं सर्वपापप्रशान्तये वस्त्रं शिवोपवीतं च तथा ह्याचमनीयकम्
snāpayeddevadeveśaṃ sarvapāpapraśāntaye vastraṃ śivopavītaṃ ca tathā hyācamanīyakam
Upang mapayapa ang lahat ng kasalanan (pāpa) na nagbubusabos sa pashu (indibidwal na kaluluwa), dapat paliguan si Devadeveśa—Panginoon ng mga diyos—at saka ihandog ang kasuotan, ang banal na sinulid (yajñopavīta) na inialay kay Śiva, at gayundin ang tubig para sa ācamana (ritwal na pagsimsim).
Suta Goswami (narrating Puja-vidhi to the sages of Naimisharanya)
It prescribes core upachāras of Linga-pūjā—abhiṣeka (bathing), offering vastra, upavīta, and ācamana-water—stating that these acts calm pāpa and thereby loosen pasha (bondage) for the pashu, turning worship into a means of purification and grace.
By naming Śiva as Devadeveśa, it affirms him as Pati—the supreme Lord over all devas—whose sanctifying presence can pacify impurity; the ritual is not mere externality but an approach to the transcendent Lord through consecrated action.
A structured Shiva-pūjā sequence: abhiṣeka followed by offering cloth and a Śiva-dedicated upavīta, and concluding with ācamana-water—an outer discipline that supports inner Pāśupata purification and steadiness of mind.