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

Jñāna yang sejati diperoleh melalui pergaulan rapat dengan Guru, bukan semata-mata melalui kata-kata pada hakikat tertinggi. Maka, setelah memahami ajaran caturvyūha, si pengamal meditasi hendaklah menekuni dhyāna dengan teguh.

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.