उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः
स्नापयित्वा तु शिष्याय ब्राह्मणानपि पूज्य च समुद्रतीरे नद्यां च गोष्ठे देवालये ऽपि वा
snāpayitvā tu śiṣyāya brāhmaṇānapi pūjya ca samudratīre nadyāṃ ca goṣṭhe devālaye 'pi vā
Trước hết, hãy làm lễ tắm rưới (abhisheka) cho đệ tử, và cũng kính lễ các Brāhmaṇa; rồi có thể cử hành pháp này nơi bờ biển, hay bờ sông, hay trong chuồng bò, hoặc ngay trong đền thờ—bất cứ nơi nào việc thờ phụng Śiva được thiết lập đúng pháp.
Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)
It emphasizes prerequisite purity and dharmic support—ritual bathing for the disciple and honoring Brahmanas—then permits Linga-oriented worship/observance in multiple sanctified settings (tirtha, riverbank, goshṭha, or temple), showing that Shiva’s grace is accessible wherever proper vidhi is maintained.
Shiva-tattva is implied as all-pervasive and approachable: the Pati (Lord) is not confined to one location, but is worshipped through right conduct, purity, and reverence—transforming ordinary places into valid fields for upasana when aligned with dharma.
A puja-vidhi sequence is highlighted: snāna/abhisheka for the śiṣya (preparatory purification akin to readiness of the pashu), followed by brāhmaṇa-pūjā, and then performance of the observance at approved sacred sites—supporting Pashupata-aligned discipline through purity and right ritual.