Shiva Purana — Vayaviya Samhita, Shloka 13
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
अथ संहृत्य वै दग्धः कलासर्गं विनैव तु । अमृतप्लावनं कुर्याद्भस्मीभूतस्य वै ततः । ततो विद्यामये तस्मिन्देहे दीपशिखाकृतिम् । शिवान्निर्गतमात्मानं ब्रह्मरंध्रेण योजयेत्
atha saṃhṛtya vai dagdhaḥ kalāsargaṃ vinaiva tu | amṛtaplāvanaṃ kuryādbhasmībhūtasya vai tataḥ | tato vidyāmaye tasmindehe dīpaśikhākṛtim | śivānnirgatamātmānaṃ brahmaraṃdhreṇa yojayet
随后，收摄一切作用，焚尽身识，而不再生起诸“迦罗”(kalā)的任何流出，应于已成灰烬者行“甘露灌溉”。继而，在那由明知所成之身中，当由梵孔(brahma-randhra)将已融入湿婆、形如灯焰的自我(ātman)合而为一。
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Role: liberating
FAQs
It describes a Shaiva yogic passage from dissolution of limited embodiment (burning into ash) to the rise of the knowledge-body and final union with Shiva through the crown aperture, portraying moksha as entry into Shiva’s state.
The verse internalizes Shiva-worship: instead of external rites alone, the seeker meditatively dissolves the pashu-bhava (bonded individuality) and unites the self with Shiva, the supreme Pati—an inner counterpart to Linga-upasana aimed at realization.
A meditative practice of laya-yoga: withdrawal (saṃhāra), inner burning of limitations, contemplation of amṛta (nectar) bathing the subtle body, and guiding awareness through the brahma-randhra to rest in Shiva—often supported by mantra-japa and bhasma-bhavana (ash contemplation).