Shiva Purana — Vayaviya Samhita, Shloka 46
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
ज्ञानयज्ञरताश्चान्ये विशिष्टाश्चोत्तरोत्तरम् । क्रमयज्ञो द्विधा प्रोक्तः कामाकामविभेदतः । कामान्कामी ततो भुक्त्वा कामासक्तः पुनर्भवेत् । अकामे रुद्रभवने भोगान्भुक्त्वा ततश्च्युतः
jñānayajñaratāścānye viśiṣṭāścottarottaram | kramayajño dvidhā proktaḥ kāmākāmavibhedataḥ | kāmānkāmī tato bhuktvā kāmāsaktaḥ punarbhavet | akāme rudrabhavane bhogānbhuktvā tataścyutaḥ
また他の者は知の供犠に励み、段階を追っていよいよ卓越してゆく。次第の供犠（クラマ・ヤジュニャ）は、欲あるものと欲なきものの差別により二種と説かれる。欲に駆られる求道者は、望む対象を味わったのち、快楽への執着に縛られて再び生まれる。だが無欲の道においては、ルドラの住処に至り、そこで神妙の享楽を経験しても、再び堕ち戻ることはない。
Suta Goswami (narrating the Vāyavīya teaching to the sages of Naimisharanya)
Tattva Level: pashu
Shiva Form: Rudra
FAQs
It distinguishes two spiritual trajectories—practice driven by desire versus practice grounded in desirelessness. From a Shaiva Siddhanta lens, desire (kāma) strengthens pāśa (bondage), while jñāna-yajña and akāmabhāva loosen bondage and orient the soul toward Rudra’s grace and liberation.
It implies that Saguna Shiva worship (including Linga-upāsanā) can be approached in two ways: for worldly boons (kāmya) or as a desireless offering (niṣkāma). The former tends to return the devotee to rebirth through attachment; the latter purifies and leads toward Shiva’s abode and freedom from return.
Adopt niṣkāma-bhāva in Shiva worship—perform japa of the Panchakshara (Om Namaḥ Śivāya), offer pūjā with bhasma and rudrākṣa as supports for vairāgya, and treat all rites as jñāna-yajña (an offering of awareness), not as transactions for pleasures.