Shloka 115

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

ज्ञानं गुरोर्हि संपर्कान् न वाचा परमार्थतः चतुर्व्यूहमिति ज्ञात्वा ध्याता ध्यानं समभ्यसेत्

Transliteration

jñānaṃ gurorhi saṃparkān na vācā paramārthataḥ caturvyūhamiti jñātvā dhyātā dhyānaṃ samabhyaset

Translation

പരമാർത്ഥത്തിൽ ജ്ഞാനം ഗുരുവിന്റെ സന്നിധി-സമ്പർക്കത്തിലൂടെയാണ് ലഭിക്കുന്നത്; വെറും വാക്കുകളാൽ അല്ല. അതിനാൽ ചതുര്വ്യൂഹ തത്ത്വം അറിഞ്ഞ് ധ്യാതാവ് സ്ഥിരമായി ധ്യാനം അഭ്യസിക്കണം.

Word by Word

• jñānam: true knowledge

• guroḥ: of the Guru

• hi: indeed

• saṁparkāt: from contact/close association

• na: not

• vācā: by speech/words

• paramārthataḥ: in the highest truth/ultimately

• catur-vyūham: the fourfold formation/emanational array

• iti: thus

• jñātvā: having known/understood

• dhyātā: the meditator

• dhyānam: meditation/contemplation

• samabhyaset: should practice steadily/undertake with discipline

Speaker

Suta Goswami (narrating the teaching tradition to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Guru

FAQs

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

It shifts the emphasis from mere recitation to lived guidance: Linga-upasana becomes effective when grounded in Guru-upadesha and sustained dhyana, leading the pashu (soul) toward Pati (Shiva).

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

Shiva-tattva is approached as paramartha (ultimate reality) that cannot be captured by speech alone; it is realized through disciplined meditation transmitted through the Guru’s living presence.

What ritualistic or Yogic practice is highlighted here?

It highlights dhyana-abhyasa (steady meditative practice) under Guru-connection, with contemplation of a caturvyuha (fourfold divine/ontological arrangement) as a structured support for inner realization.