Shloka 30

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

ध्यानं ध्येयं दमः शान्तिर् विद्याविद्या मतिर्धृतिः कान्तिर्नीतिः प्रथा मेधा लज्जा दृष्टिः सरस्वती

Transliteration

dhyānaṃ dhyeyaṃ damaḥ śāntir vidyāvidyā matirdhṛtiḥ kāntirnītiḥ prathā medhā lajjā dṛṣṭiḥ sarasvatī

Translation

Dhyāna dan Yang Tertinggi sebagai objek dhyāna; pengendalian diri dan ketenangan batin; pengetahuan dan kebijaksanaan yang melampaui sekadar pelajaran; pengertian yang benar dan keteguhan; seri cahaya dan tata laku yang adil; tradisi suci dan kecerdasan yang menembus; malu diri, penglihatan sejati, dan Sarasvatī (daya tutur ilham)—semuanya ini adalah penzahiran-Nya.

Word by Word

• ध्यानम्: meditation

• ध्येयम्: the object worthy of meditation (the Supreme)

• दमः: self-control/restraint

• शान्तिः: peace/tranquillity

• विद्या: true knowledge

• अविद्या: ignorance/limited knowing (bonding cognition)

• मतिः: understanding/intellect

• धृतिः: firmness/fortitude

• कान्तिः: radiance/splendor

• नीतिः: righteous conduct/policy

• प्रथा: established tradition/custom

• मेधा: higher intelligence/insight

• लज्जा: modesty/shame (ethical restraint)

• दृष्टिः: vision/right seeing

• सरस्वती: Sarasvatī, eloquence and sacred speech (śakti of knowledge).

Speaker

Suta Goswami (narrating the Shiva-centric teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Sarasvati

FAQs

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

It frames Linga-upāsanā as both dhyāna (practice) and dhyeya (the Linga as the Supreme to be contemplated), teaching that ethical virtues and luminous insight are expressions of Shiva’s presence.

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

Shiva-tattva is presented as the Pati who pervades all ennobling powers—peace, restraint, right intellect, radiance, and true vision—showing that consciousness and virtue arise from Him rather than being merely human accomplishments.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented dhyāna is highlighted: steady meditation on the dhyeya (Shiva/Linga) supported by dama and śānti, so that vidyā dawns and avidyā (a form of pāśa) is weakened.