Shloka 3

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

ततो बहुविधं प्रोक्तं चिन्त्यं तत्रास्ति चेद्यतः चिन्तकस्य ततश्चिन्ता अन्यथा नोपपद्यते

Transliteration

tato bahuvidhaṃ proktaṃ cintyaṃ tatrāsti cedyataḥ cintakasya tataścintā anyathā nopapadyate

Translation

ດັ່ງນັ້ນ ວັດຖຸທີ່ຄວນໃຫ້ຈິດພິຈາລະນາ ໄດ້ຖືກສອນໄວ້ຫຼາຍວິທີ; ເພາະຖ້າມີສິ່ງໃດໜຶ່ງຢູ່ຈິງໆໃຫ້ພິຈາລະນາ ການພິຈາລະນາຂອງຜູ້ພິຈາລະນາ (ປາຊຸ—ວິນຍານຖືກຜູກ) ຈຳເປັນຕ້ອງເກີດຈາກຄວາມເປັນຈິງນັ້ນ; ບໍ່ຢ່າງນັ້ນຈະອະທິບາຍບໍ່ໄດ້.

Word by Word

• tataḥ: therefore/thereupon

• bahu-vidham: in many ways/variously

• proktam: has been declared/taught

• cintyam: that which is to be contemplated/the contemplable

• tatra: there/in that context

• asti: exists

• cet: if

• yataḥ: because/since

• cintakasya: of the contemplator/thinker

• tataḥ: from that (existing object/reality)

• cintā: contemplation/thought

• anyathā: otherwise

• na upapadyate: is not reasonable/does not follow

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It grounds linga-upāsanā in a Shaiva epistemology: the very possibility of sustained Shiva-cintana implies a real contemplable principle—Śiva as Pati—toward whom the mind and worship are directed.

How does this verse describe the nature of Shiva (Shiva-tattva)?

It implies Shiva-tattva as an objectively real ‘cintya’ (knowable/meditatable) principle; the paśu’s cognition and contemplation are meaningful because they arise in relation to that existent reality, not from mere imagination.

What ritualistic or Yogic practice is highlighted here?

Shiva-cintana (continuous contemplative recollection of Pati) as a Pāśupata-oriented discipline supporting puja and inner yoga—turning the paśu’s mind away from pāśa (bondage) toward the contemplable Lord.