Shiva Purana — Vayaviya Samhita, Shloka 28
ध्यानप्रकारनिर्णयः / Determination of the Modes of Meditation
on Śrīkaṇṭha-Śiva
नास्ति ध्यानसमो यज्ञस्तस्माद्ध्यानं समाचरेत् । तीर्थानि तोयपूर्णानि देवान्पाषाणमृन्मयान्
nāsti dhyānasamo yajñastasmāddhyānaṃ samācaret | tīrthāni toyapūrṇāni devānpāṣāṇamṛnmayān
Il n’est point de sacrifice (yajña) égal à la méditation ; c’est pourquoi il faut pratiquer la méditation avec assiduité. Les lieux de pèlerinage ne sont que des eaux rassemblées en bassins, et les dieux (tels qu’on les approche ordinairement) ne sont que des formes façonnées de pierre et d’argile.
Suta Goswami
Tattva Level: pasha
Shiva Form: Dakṣiṇāmūrti
Sthala Purana: By contrasting dhyāna with water-filled tīrthas and stone/clay ‘gods’, the verse functions as a corrective: without inner realization, pilgrimage and mere icon-contact remain external and can become spiritually superficial.
Significance: Not anti-temple/tīrtha per se; it warns against reducing divinity to material form and sacredness to water alone—urging antarmukha-dhyāna as the true yajña.
Role: teaching
FAQs
It teaches that inner realization through dhyāna is superior to external merit-making acts; meditation is presented as the highest yajña because it directly purifies the bound soul (paśu) and turns awareness toward Pati (Śiva).
It does not reject Saguna worship, but warns against stopping at externals—tīrtha-water and image-form alone. In Shaiva Siddhanta, the Linga and mūrti are supports for concentration; their purpose is fulfilled when they lead the devotee into dhyāna, japa, and inner communion with Śiva.
The direct instruction is dhyāna: steady contemplation of Śiva, ideally supported by mantra-japa (such as the Pañcākṣarī “Om Namaḥ Śivāya”) and disciplined inner worship, so that pilgrimage and offerings become inwardly transformed.