Shloka 28
Viśveśvara-māhātmya and the Nirguṇa–Saguṇa Emergence of Śiva (Śakti–Puruṣa/Prakṛti Discourse)
अमरा मरणं सर्वे वांछतीह परे च के । भुक्तिमुक्तिप्रदा चैषा सर्वदा शंकरप्रिया
amarā maraṇaṃ sarve vāṃchatīha pare ca ke | bhuktimuktipradā caiṣā sarvadā śaṃkarapriyā
Selbst die Unsterblichen (die Götter) sehnen sich alle nach diesem „Tod“ hier — wer von den anderen sollte ihn da nicht begehren? Denn diese heilige Stätte/Kraft gewährt stets sowohl bhukti (weltlichen Genuss) als auch mukti (Befreiung) und ist immerdar Śaṅkara lieb.
Suta Goswami (narrating the Kotirudra Samhita’s Jyotirlinga/pilgrimage glory to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Mahadeva
Jyotirlinga: Viśvanātha
Sthala Purana: Death in Kāśī is reinterpreted as a salvific passage desired even by devas, because Kāśī—beloved of Śaṅkara—grants both bhukti and mukti; this aligns with the tradition of Śiva bestowing the liberating upadeśa at the final moment in Kāśī’s sphere.
Significance: Affirms Kāśī as bhukti-mukti-kṣetra: prosperity in life and liberation at death; intensifies the kṣetra’s uniqueness by stating devas long for such ‘death’.
Role: nurturing
FAQs
It declares that even devas aspire for the rare ‘death’ associated with Shiva’s sacred sphere—because, by Śaṅkara’s grace, it culminates in liberation; thus the tirtha is praised as a direct gateway to mukti while also supporting dharmic bhukti.
In the Kotirudra Samhita, Jyotirlinga-tirthas are Saguna manifestations of Shiva’s compassion; honoring the Linga at such a place aligns the devotee with Śaṅkara’s beloved abode/presence, making both worldly well-being and spiritual release attainable through devotion.
The takeaway is to seek Śiva-tirtha and perform Linga worship with bhakti—japa of the Panchakshara (Om Namaḥ Śivāya), along with traditional Shaiva observances like bhasma (tripuṇḍra) and Rudrāksha, dedicating the fruits to Śaṅkara for mukti.