Shloka 105

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

Devanagari script

गुञ्जागिरिवरतटा-मितरूपाणि सर्वशः अभ्यसंहर गम्यं ते न नीतव्यं परापरा

Transliteration

guñjāgirivarataṭā-mitarūpāṇi sarvaśaḥ abhyasaṃhara gamyaṃ te na nītavyaṃ parāparā

Translation

ข้าแต่ปราปรา โปรดรวบรวมและดึงคืนจากทุกทิศ รูปอันนับไม่ถ้วนซึ่งประหนึ่งวัดได้เพียงด้วยไหล่เขาอันสูงส่งแห่งคุญชาคิริ สภาวะของพระองค์เข้าถึงได้ด้วยการรู้แจ้งภายในเท่านั้น มิอาจนำพาหรือยึดจับได้ด้วยวิถีภายนอก

Word by Word

• गुञ्जागिरि: Guñjāgiri (a sacred mountain)

• वरतटा: excellent slopes/banks

• अमितरूपाणि: innumerable forms

• सर्वशः: in every way/from all sides

• अभ्यसंहर: withdraw, gather back, reabsorb

• गम्यम्: to be approached/realized

• ते: your (truth/nature)

• न: not

• नीतव्यम्: to be led, carried, or made an object of attainment by external action

• परापरा: O Parāparā (the Supreme-beyond-and-within, an epithet of the Devi/Shakti and/or the transcendent-immanent Reality)

Speaker

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

Characters & Entities

• Shiva
• Shakti
• Guñjāgiri

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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).