Shloka 150

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

ध्येयाय ध्येयगम्याय ध्येयध्यानाय ते नमः ध्येयानामपि ध्येयाय नमो ध्येयतमाय ते

Transliteration

dhyeyāya dhyeyagamyāya dhyeyadhyānāya te namaḥ dhyeyānāmapi dhyeyāya namo dhyeyatamāya te

Translation

Wahai Yang layak direnungkan, yang dicapai melalui perenungan, dan Engkau sendiri adalah hakikat meditasi—hormat sembah kepada-Mu. Engkau adalah Objek renungan tertinggi bahkan bagi segala objek renungan; sembah sujud kepada-Mu, Yang paling halus dan paling utama untuk direnungkan.

Word by Word

• ध्येयाय: to the One who is fit to be meditated upon

• ध्येयगम्याय: to the One reached/attained through meditation

• ध्येयध्यानाय: to the One who is the meditation of/within the meditated (the inner act of contemplation)

• ते: to You

• नमः: salutation

• ध्येयानाम्: of (all) objects worthy of contemplation

• अपि: even/indeed

• ध्येयाय: to the Supreme Object of meditation

• नमो: salutation

• ध्येयतमाय: to the most meditatable/most subtle and supreme object of contemplation

• ते: to You

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as both the meditative support (the Linga as dhyeya) and the inner realization gained through worship—Linga-puja culminates in dhyāna where Pati is directly contemplated.

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

Shiva is presented as Pati: the supreme Dhyeya (object), the Dhyana-mārga (means by which He is reached), and the very consciousness-power in which meditation occurs—transcending all other contemplables.

What ritualistic or Yogic practice is highlighted here?

Dhyāna-yoga aligned with Pashupata intent: steady contemplation where the pashu (soul) turns from pasha (bondage) toward Pati, using Shiva/Linga as the highest focus.