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Shloka 37

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

द्रक्ष्यन्ति तद्द्विजा युक्ता ध्यानतत्परमानसाः यस्माच्चतुष्पदा ह्येषा त्वया दृष्टा सरस्वती

drakṣyanti taddvijā yuktā dhyānatatparamānasāḥ yasmāccatuṣpadā hyeṣā tvayā dṛṣṭā sarasvatī

Các bậc hiền triết Bà‑la‑môn, giữ giới nghiêm và tâm chuyên nhất trong thiền định, sẽ chiêm kiến chính thị kiến ấy. Vì vậy, Sarasvatī đã được ngươi thấy như “bốn chân”, tức tự hiển lộ thành bốn phương diện trước tâm quán niệm.

द्रक्ष्यन्तिthey will see/they will behold
द्रक्ष्यन्ति:
तत्that (truth/that vision)
तत्:
द्विजाःthe twice-born (brahmins)
द्विजाः:
युक्ताःyoked, disciplined, integrated in yoga
युक्ताः:
ध्यान-तत्पर-मानसाःwhose minds are intent on meditation
ध्यान-तत्पर-मानसाः:
यस्मात्because/since
यस्मात्:
चतुष्पदाfour-footed, having four supports/aspects
चतुष्पदा:
हिindeed
हि:
एषाthis (goddess)
एषा:
त्वयाby you
त्वया:
दृष्टाseen, beheld
दृष्टा:
सरस्वतीSarasvatī (goddess of speech/knowledge, sacred river principle)
सरस्वती:

Suta Goswami (narrating an internal account to the sages of Naimisharanya)

S
Sarasvati

FAQs

It emphasizes that true vision arises from dhyāna-yoga: disciplined brahmins can behold subtle divine realities, supporting the Shaiva view that worship of Pati (Shiva) matures into direct inner realization beyond outer form.

Indirectly, it points to Shiva-tattva as knowable through yogic integration (yukti) and meditation; in Shaiva Siddhanta terms, the pashu (soul) moves from pasha-bound perception to purified insight, capable of beholding higher principles that ultimately culminate in awareness of Pati.

Dhyāna (meditative absorption) with a yoked mind (yukta-citta). The verse highlights contemplative practice as the means to perceive subtle manifestations—aligned with Pashupata-oriented inner discipline rather than mere external ritual.