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
ຄົນອື່ນໆອຸທິດໃຈໃນຍັດຍະແຫ່ງປັນຍາ ແລະຍິ່ງຂຶ້ນຍິ່ງວິເສດຕາມລຳດັບ. ຍັດຍະຕາມຂັ້ນ (kramayajña) ກ່າວໄວ້ວ່າມີສອງຢ່າງ ແຍກເປັນມີຄວາມປາຖະໜາ ແລະ ບໍ່ມີຄວາມປາຖະໜາ. ຜູ້ມີກາມະ ເມື່ອໄດ້ເສບສຸກຕາມທີ່ປາຖະໜາ ກໍຕິດພັນກັບຄວາມເພີດເພີນ ແລະເກີດອີກ. ແຕ່ໃນທາງອະກາມະ—ໄດ້ບັນລຸສະຖານພຳນັກຂອງຣຸດຣະ—ເມື່ອໄດ້ສຳຜັດພົບພາບສຸກທິບຢູ່ນັ້ນ ກໍບໍ່ຕົກກັບຄືນສູ່ການເກີດໃໝ່.
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.