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Shloka 105

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

गुञ्जागिरिवरतटा-मितरूपाणि सर्वशः अभ्यसंहर गम्यं ते न नीतव्यं परापरा

guñjāgirivarataṭā-mitarūpāṇi sarvaśaḥ abhyasaṃhara gamyaṃ te na nītavyaṃ parāparā

O Parāparā, ziehe von allen Seiten die unzähligen Gestalten zurück und sammle sie—als wären sie nur an den hohen Hängen des Guñjāgiri zu messen. Diese Deine Wirklichkeit ist allein durch innere Verwirklichung zu erreichen; sie lässt sich nicht durch äußere Mittel herbeiführen oder ergreifen.

गुञ्जागिरिGuñjāgiri (a sacred mountain)
गुञ्जागिरि:
वरतटाexcellent slopes/banks
वरतटा:
अमितरूपाणिinnumerable forms
अमितरूपाणि:
सर्वशःin every way/from all sides
सर्वशः:
अभ्यसंहरwithdraw, gather back, reabsorb
अभ्यसंहर:
गम्यम्to be approached/realized
गम्यम्:
तेyour (truth/nature)
ते:
not
:
नीतव्यम्to be led, carried, or made an object of attainment by external action
नीतव्यम्:
परापराO Parāparā (the Supreme-beyond-and-within, an epithet of the Devi/Shakti and/or the transcendent-immanent Reality)
परापरा:

Suta Goswami (narrating an internal teaching on Shiva-tattva and Shakti’s parāparā nature)

S
Shiva
S
Shakti
G
Guñjāgiri

FAQs

It emphasizes that while Shiva may be worshiped through innumerable Linga-forms and manifestations, the essence (Pati) is ultimately realized inwardly; external forms are supports for devotion, not limits on Shiva’s infinitude.

Shiva-tattva is presented as parāpara—both transcendent and immanent—having countless forms yet not reducible to any form; it is “gamya” (realizable) through inner awakening rather than being grasped as a mere object.

A Yogic movement of saṁhāra (withdrawal/reabsorption): turning the mind from dispersed multiplicity toward the one Reality—aligned with Pashupata-oriented inner discipline that loosens pasha (bondage) for the pashu (soul).