Śivasaṃhitā 5.7

This verse presents a striking list of apparently meritorious activities — the object of meditation, meditation itself, mantra recitation, charitable giving, and the pursuit of fame — and frames them as potential obstacles to the yogin’s progress. The Śivasaṃhitā here adopts a characteristically non-dualist stance: even the most refined spiritual practices can become fetters when pursued with attachment.

The pairing of dhyeya (the object meditated upon) and dhyāna (the act of meditation) is technically significant. This distinction mirrors the triadic structure of dhāraṇā–dhyāna–samādhi found in Patañjali’s Yogasūtra, where the boundary between subject, act, and object must ultimately dissolve. When the meditator clings to either the support or the technique, the very structure of practice becomes an impediment.

The appearance of khyāti (fame, renown) at the end of the list is a pointed critique of spiritual celebrity. In the medieval Indian context, renowned yogins attracted disciples, patronage, and social prestige. The text warns that seeking recognition across the cardinal directions — a formulaic expression for universal fame — is as much an obstacle as any grosser distraction. Authentic practice demands invisibility of motive.