Shiva Purana — Vayaviya Samhita, Shloka 43
न्यासत्रैविध्य-भूतशुद्धि-प्रक्रिया
Threefold Nyāsa and the Procedure of Elemental Purification
नाशिवस्तु शिवं ध्यायेन्नाशिवम्प्राप्नुयाच्छिवम् । तस्माच्छैवीं तनुं कृत्वा त्यक्त्वा च पशुभावनाम् । शिवो ऽहमिति संचिन्त्य शैवं कर्म समाचरेत् । कर्मयज्ञस्तपोयज्ञो जपयज्ञस्तदुत्तरः
nāśivastu śivaṃ dhyāyennāśivamprāpnuyācchivam | tasmācchaivīṃ tanuṃ kṛtvā tyaktvā ca paśubhāvanām | śivo 'hamiti saṃcintya śaivaṃ karma samācaret | karmayajñastapoyajño japayajñastaduttaraḥ
心不成于湿婆者，不当观想湿婆；不归向湿婆者，亦不能得湿婆。是故，当令自身化为湿婆派之身，舍弃被缚灵魂之兽性之想（paśu-bhāva）。当念：“我属湿婆”，继而修行湿婆之法。其所说者：以正行作祭（karma-yajña）、以苦行为祭（tapo-yajña），而更胜于此者，为持咒诵念之祭（japa-yajña）。
Suta Goswami (narrating Shiva’s Shaiva teaching within the Vāyavīyasaṃhitā discourse)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Mantra: शिवोऽहमिति
Type: stotra
Role: teaching
FAQs
It teaches inner conversion into a Śaiva identity—dropping paśu-bhāva (bonded, instinct-driven selfhood) and adopting Śiva-oriented contemplation and discipline—so that practice becomes a true means toward Śiva-realization.
It implies that external worship (including Liṅga worship) bears fruit when supported by an inner Śaiva disposition; the devotee reshapes life into Śiva-bhāva, making ritual and meditation effective rather than merely formal.
It prioritizes japa-yajña—mantra repetition (classically the Pañcākṣarī, “Om Namaḥ Śivāya”)—as the highest offering, supported by disciplined action (karma-yajña) and austerity (tapo-yajña).