Shiva Purana — Vayaviya Samhita, Shloka 22

ध्यानप्रकारनिर्णयः / Determination of the Modes of Meditation

on Śrīkaṇṭha-Śiva

Devanagari script

ध्यानं ज्ञानं च यस्यास्ति तीर्णस्तेन भवार्णवः । ज्ञानं प्रसन्नमेकाग्रमशेषोपाधिवर्जितम्

Transliteration

dhyānaṃ jñānaṃ ca yasyāsti tīrṇastena bhavārṇavaḥ | jñānaṃ prasannamekāgramaśeṣopādhivarjitam

Translation

Wer sowohl Meditation (dhyāna) als auch befreiendes Wissen (jñāna) besitzt, der durchquert den Ozean des Saṃsāra. Dieses Wissen ist heiter und lichtvoll, einspitzig gesammelt und frei von allen upādhi, den begrenzenden Beiwerken.

Word by Word

• ध्यानम्: meditation
• ध्यानम्: Karma (कर्म)
• Type: Noun
• Root: ध्यान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; nominative/accusative singular (neuter)

• ज्ञानम्: knowledge
• ज्ञानम्: Karma (कर्म)
• Type: Noun
• Root: ज्ञान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; nominative/accusative singular (neuter)

• च: and
• च: Sambandha (सम्बन्ध/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक-अव्यय; conjunction ‘and’

• यस्य: whose
• यस्य: Sambandha (सम्बन्ध/षष्ठी)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी (6), एकवचन; genitive singular ‘whose/of whom’

• अस्ति: is/exists
• अस्ति: Kriya (क्रिया)
• Type: Verb
• Root: अस् (धातु)
• Form: लट्-लकार (वर्तमान), प्रथमपुरुष, एकवचन; present indicative 3rd sg

• तीर्णः: (he is) crossed over
• तीर्णः: Karta (कर्ता)
• Type: Adjective
• Root: तॄ (धातु) + क्त (कृदन्त)
• Form: क्त-प्रत्ययान्त कृदन्त (past passive participle); पुंलिङ्ग, प्रथमा (1), एकवचन; nominative singular masculine ‘having crossed’

• तेन: by him/thereby
• तेन: Karana (करण)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुं/नपुंसकलिङ्ग, तृतीया (3), एकवचन; instrumental singular ‘by him/thereby’

• भव-अर्णवः: the ocean of worldly existence
• भव-अर्णवः: Karma (कर्म)
• Type: Noun
• Root: भव (प्रातिपदिक) + अर्णव (प्रातिपदिक)
• Form: षष्ठी-तत्पुरुष (genitive determinative) ‘ocean of saṃsāra’; पुंलिङ्ग, प्रथमा (1), एकवचन; nominative singular masculine

• ज्ञानम्: knowledge
• ज्ञानम्: Karta (कर्ता)
• Type: Noun
• Root: ज्ञान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; nominative/accusative singular (neuter)

• प्रसन्नम्: clear/serene
• प्रसन्नम्: Visheshana (विशेषण)
• Type: Adjective
• Root: प्रसन्न (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; agrees with ‘ज्ञानम्’

• एकाग्रम्: one-pointed
• एकाग्रम्: Visheshana (विशेषण)
• Type: Adjective
• Root: एकाग्र (प्रातिपदिक)
• Form: कर्मधारय-समास: एकम् + अग्रं → एकाग्र (one-pointed); नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; agrees with ‘ज्ञानम्’

• अशेष-उपाधि-वर्जितम्: free from all adjuncts/limitations
• अशेष-उपाधि-वर्जितम्: Visheshana (विशेषण)
• Type: Adjective
• Root: अशेष (प्रातिपदिक) + उपाधि (प्रातिपदिक) + वर्जित (प्रातिपदिक/क्तान्त)
• Form: तत्पुरुष-समास (determinative): अशेष-उपाधिभिः वर्जितम् ‘devoid of all limiting adjuncts’; नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; agrees with ‘ज्ञानम्’

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Shiva Form: Dakṣiṇāmūrti

Shakti Dimension

Role: teaching

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It teaches that liberation is attained when dhyāna (steady Shiva-centered contemplation) is united with jñāna (clear discernment of the Self and Pati, Lord Shiva). Such purified, one-pointed knowledge dissolves bondage and enables crossing saṁsāra.

How does this verse relate to the worship of the Linga or Saguna Shiva?

Linga-worship and Saguna Shiva upāsanā steady the mind into ekāgratā (one-pointedness). From that steadiness, knowledge becomes prasanna (clear) and rises beyond upādhis—supporting the seeker’s movement from form-based devotion toward direct realization of Shiva’s highest truth.

What ritualistic or meditative practice is suggested here?

A practical takeaway is daily Shiva-dhyāna with mantra-japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”) to cultivate one-pointedness, supported by Shaiva disciplines like bhasma (tripuṇḍra) and rudrākṣa as aids to steadiness and purity of mind.