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
Yang lain pula tekun pada yajña pengetahuan, menjadi semakin unggul setahap demi setahap. Kramayajña, yajña bertingkat, dinyatakan dua jenis: dengan keinginan dan tanpa keinginan. Pencari yang didorong nafsu, setelah menikmati apa yang dihajati, terikat pada kenikmatan lalu lahir semula. Tetapi pada jalan tanpa keinginan—mencapai kediaman Rudra—walau menikmati kenikmatan ilahi di sana, dia tidak jatuh kembali ke kelahiran semula.
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.