Shiva Purana — Vayaviya Samhita, Shloka 54
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
दृष्ट्वा नरेन्द्रभवने तद्वदत्रापि कर्मिणः । ध्यानिनां हि वपुः सूक्ष्मं भवेत्प्रत्यक्षमैश्वरम् । यथेह कर्मणां स्थूलं मृत्काष्ठाद्यैः प्रकल्पितम् । ध्यानयज्ञरतास्तस्माद्देवान्पाषाणमृण्मयान्
dṛṣṭvā narendrabhavane tadvadatrāpi karmiṇaḥ | dhyānināṃ hi vapuḥ sūkṣmaṃ bhavetpratyakṣamaiśvaram | yatheha karmaṇāṃ sthūlaṃ mṛtkāṣṭhādyaiḥ prakalpitam | dhyānayajñaratāstasmāddevānpāṣāṇamṛṇmayān
De même qu’on a vu ce principe au palais du roi, ainsi ici les ritualistes (karmiṇas) agissent pareillement. Pour les contemplatifs (dhyānins), la forme est subtile et se manifeste directement comme souveraineté divine (aiśvarya). Mais, tout comme en ce monde les formes grossières des actes rituels sont façonnées d’argile, de bois et autres, ainsi ceux qui se consacrent au sacrifice de la méditation (dhyāna-yajña) utilisent aussi des divinités faites de pierre ou d’argile comme supports du culte.
Suta Goswami (narrating Shiva’s yoga-philosophical teaching in the Vayu Samhita context)
Tattva Level: pashu
Shiva Form: Tatpuruṣa
Offering: pushpa
FAQs
It explains that while the highest experience of Īśvara is subtle and directly realized through meditation, external forms (stone/clay) can rightly serve as supports, harmonizing inner dhyāna with outward worship in a Shaiva Siddhanta-aligned path.
It legitimizes saguna worship through tangible supports—such as the Shiva Linga or other consecrated forms—while affirming that their purpose is to lead the devotee toward the subtle, directly realized presence of Shiva.
It recommends dhyāna-yajña—meditation as a sacred offering—using a physical support like a stone/clay deity or Linga for steadiness of mind, ideally accompanied by Shiva-mantra japa (e.g., the Panchakshara).