उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
तथा पापं विलीयेत आचार्यस्य समीपतः यथा प्रज्वलितो वह्निर् विष्ठां काष्ठं च निर्दहेत्
tathā pāpaṃ vilīyeta ācāryasya samīpataḥ yathā prajvalito vahnir viṣṭhāṃ kāṣṭhaṃ ca nirdahet
Cũng vậy, tội lỗi tan rã ngay trong sự gần gũi của bậc Ācārya; như ngọn lửa bừng cháy thiêu rụi cả uế trược lẫn củi gỗ. Trên đạo lộ Śaiva, sự hiện diện của Guru khơi dậy jñāna-agni (lửa trí tuệ), thiêu đốt pāśa (xiềng buộc) bám vào paśu (linh hồn), khiến nó hướng về Pati—Đức Śiva.
Suta Goswami (narrating the teaching to the sages of Naimisharanya, within a Guru-sevā context)
It frames Linga-bhakti as inseparable from Guru-sannidhya: staying near the Ācārya purifies the sādhaka, making the mind fit for Śiva-linga pūjā and for receiving mantra and vidhi without impurity.
By the fire metaphor it points to Śiva as the inner jñāna-agni—Pati—who burns the pasha of the paśu; the Ācārya functions as Śiva’s channel, through whom that purifying power becomes accessible to the disciple.
Guru-sevā and ācārya-sannidhāna (living/remaining close to the Guru) are highlighted as a core Shaiva discipline, supporting Pashupata-style purification that precedes deeper japa, dhyāna, and Linga pūjā.