Shiva Purana — Vayaviya Samhita, Shloka 54
श्रद्धामाहात्म्यं तथा देवीप्रश्नः
The Greatness of Śraddhā and Devī’s Question to Śiva
ध्यानम्मद्रूपचिंताद्यं नात्माद्यर्थसमाधयः । ममागमार्थविज्ञानं ज्ञानं नान्यार्थवेदनम् । बाह्ये वाभ्यंतरे वाथ यत्र स्यान्मनसो रतिः । प्राग्वासनावशाद्देवि तत्त्वनिष्ठां समाचरेत्
dhyānammadrūpaciṃtādyaṃ nātmādyarthasamādhayaḥ | mamāgamārthavijñānaṃ jñānaṃ nānyārthavedanam | bāhye vābhyaṃtare vātha yatra syānmanaso ratiḥ | prāgvāsanāvaśāddevi tattvaniṣṭhāṃ samācaret
សមាធិ (ធ្យាន) គឺការពិចារណាដែលចាប់ផ្តើមពីរូបរបស់ព្រះសិវៈ; មិនមែនជាការលង់ចិត្តលើវត្ថុដូចជា “អាត្មា” ឬអ្វីផ្សេងទេ។ ចំណេះដឹងពិត គឺការយល់ន័យនៃអាគមៈរបស់ខ្ញុំ មិនមែនការដឹងវត្ថុលោកិយ។ ឱ ទេវី មិនថាខាងក្រៅ ឬខាងក្នុង កន្លែងណាដែលចិត្តរីករាយ ដោយអំណាចវាសនាចាស់ៗ គួរអនុវត្តឲ្យឈរជាប់ក្នុងតត្តវៈ (សច្ចធម៌) ដោយមាំមួន។
Lord Shiva
Tattva Level: pati
Shiva Form: Dakṣiṇāmūrti
Shakti Form: Pārvatī
Role: teaching
FAQs
It defines authentic Śaiva meditation and knowledge as God-centered: dhyāna begins with contemplation of Śiva, and jñāna is the realized meaning of Śaiva Āgamas, culminating in tattva-niṣṭhā (steadfast abidance in the highest Reality) rather than mere object-focused mental states.
By stating that meditation begins with “My form,” the verse supports Saguna upāsanā—such as worship of Śiva as Liṅga or as a personal form—as a legitimate doorway to inner absorption, which then matures into stable abidance in tattva (the ultimate Śiva-principle).
It suggests sustained dhyāna on Śiva (form-based contemplation) guided by Āgamic meaning, and training the mind to rest inwardly or outwardly wherever devotion naturally arises—then converting that attraction into steady tattva-niṣṭhā through regular practice (often supported in Śaiva praxis by mantra-japa such as the Pañcākṣarī).