Shiva Purana — Vayaviya Samhita, Shloka 60
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
बहिर्यागोपचारेण देवं देवीं च पूजयेत् । अथवा पूजयेन्नित्यं लिंगे वा कृतकेपि वा । वह्नौ वा स्थण्डिले वाथ भक्त्या वित्तानुसारतः । अथवांतर्बहिश्चैव पूजयेत्परमेश्वरम् । अंतर्यागरतः पूजां बहिः कुर्वीत वा न वा
bahiryāgopacāreṇa devaṃ devīṃ ca pūjayet | athavā pūjayennityaṃ liṃge vā kṛtakepi vā | vahnau vā sthaṇḍile vātha bhaktyā vittānusārataḥ | athavāṃtarbahiścaiva pūjayetparameśvaram | aṃtaryāgarataḥ pūjāṃ bahiḥ kurvīta vā na vā
Seseorang hendaklah memuja Dewa dan Dewi dengan upacara serta persembahan lahiriah. Atau dia boleh memuja setiap hari—sama ada pada Liṅga atau pada arca yang dibentuk; atau pada api suci, atau di atas altar yang disucikan—menurut kemampuan harta, dengan bhakti. Atau dia boleh memuja Parameśvara, Tuhan Yang Maha Tinggi, secara batin dan lahir. Bagi yang tekun dalam antaryāga (korban batin), pemujaan lahiriah boleh dilakukan—atau boleh juga ditinggalkan.
Suta Goswami (narrating the Shiva Purana teachings to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Umāpati
Sthala Purana: Not a site-specific māhātmya; the verse teaches a general hierarchy/optionality of bāhya-pūjā (external upacāras) and antaryāga (inner worship) for Śiva-Śakti, allowing liṅga, pratimā, agni, or sthaṇḍila as supports according to adhikāra and means.
Significance: Frames pilgrimage and temple worship as valid supports, yet affirms that inner worship (antaryāga) can be spiritually sufficient when mature—emphasizing bhakti and capacity over display.
Shakti Form: Pārvatī
Role: nurturing
FAQs
The verse teaches that Śiva-worship is valid in multiple modes—outer ritual and inner contemplation—and that inner sacrifice (antaryāga) can be spiritually sufficient when grounded in devotion and right intent, aligning with the Shaiva view that the Lord is accessible both as immanent (within) and manifest (in ritual forms).
It explicitly affirms daily worship in the Liṅga (a primary Saguna support for devotion) as well as worship in a crafted image, in fire (homa), or on an altar—showing that Saguna supports are legitimate aids for focusing bhakti and reverence toward Parameśvara.
Ritually, it recommends simple daily pūjā according to one’s means—Liṅga-pūjā, homa, or altar worship. Meditatively, it points to antaryāga (mental/inner worship), where the devotee offers reverence inwardly; external rites become optional for one firmly established in inner devotion.