Shiva Purana — Vayaviya Samhita, Shloka 48
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
तपोयज्ञरतो भूत्वा जायते नात्र संशयः । तपस्वी च पुनस्तस्मिन्भोगान् भुक्त्वा ततश्च्युतः । जपध्यानरतो भूत्वा जायते भुवि मानवः । जपध्यानरतो मर्त्यस्तद्वैशिष्ट्यवशादिह
tapoyajñarato bhūtvā jāyate nātra saṃśayaḥ | tapasvī ca punastasminbhogān bhuktvā tataścyutaḥ | japadhyānarato bhūtvā jāyate bhuvi mānavaḥ | japadhyānarato martyastadvaiśiṣṭyavaśādiha
Wer dem tapo-yajña hingegeben ist, wird ohne Zweifel als Asket (tapasvī) geboren. Doch selbst dieser Asket fällt, nachdem er dort die Gegenstände der Erfahrung genossen hat, aus jenem Zustand herab. Wer aber japa und Meditation übt, wird auf Erden als Mensch geboren; und dieser Sterbliche wird durch die besondere Kraft von japa und Versenkung schon hier, in dieser Welt, ausgezeichnet.
Suta Goswami (narrating the Vayu Samhita teaching to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Sadāśiva
Mantra: नमः शिवाय (implied as the primary japa in this context)
Type: panchakshara
Role: liberating
FAQs
It contrasts merit gained through austerity and ritual with the deeper, stabilizing refinement gained through japa and meditation, implying that inner Shaiva sadhana produces lasting excellence and readiness for Shiva’s grace.
Linga-worship is traditionally supported by mantra-japa and dhyana; this verse emphasizes that sustained inner remembrance and contemplation of Shiva (Saguna support leading toward Nirguna realization) yields a superior, more transformative fruit than external discipline alone.
Regular Shiva-mantra japa (especially the Panchakshara, “Om Namaḥ Śivāya”) combined with dhyana on Shiva/Linga; the takeaway is to prioritize daily japa-dhyana as the core practice, with austerities as supportive disciplines.