Shloka 30
Pitṛbhakti and Śrāddha: The Classification of Pitṛs and the Superiority of Pitṛ-kārya
तथैवाद्यापि दृश्यंते गिरौ कालञ्जरे नृप । कर्मणा तेन ते जाताः शुभाशुभविवर्जकाः
tathaivādyāpi dṛśyaṃte girau kālañjare nṛpa | karmaṇā tena te jātāḥ śubhāśubhavivarjakāḥ
ಓ ರಾಜನೇ, ಇಂದಿಗೂ ಅವರು ಕಾಲಂಜರ ಪರ್ವತದಲ್ಲಿ ಕಾಣಿಸುತ್ತಾರೆ. ಆ ಕರ್ಮದ ಫಲದಿಂದ ಅವರು ಶುಭಾಶುಭ ಎರಡನ್ನೂ ತ್ಯಜಿಸಿ, ದ್ವಂದ್ವಾತೀತರಾದರು।
Lord Shiva (narrative voice addressing a king within Umāsaṃhitā discourse)
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: Kālañjara is presented as a mountain where the ascetics’ continued subtle presence is ‘seen’ even now; their tapas/karma yields transcendence of śubha-aśubha duality, making the locale a living sacred geography.
Significance: Darśana of the sacred mountain and remembrance of tapas is said to loosen karmic dualities and intensify vairāgya.
Role: liberating
FAQs
It points to liberation as freedom from karmic dualities (puṇya and pāpa). In Shaiva understanding, when the soul turns toward Pati (Shiva) through the right act and grace, it is no longer bound by the accounting of auspicious and inauspicious results.
Sacred places like Kālañjara are traditionally linked with Saguna Shiva worship (often through the Linga). Such worship, when performed with devotion and right understanding, is presented as a means by which the bound soul (paśu) is led beyond bondage (pāśa) toward Shiva’s liberating presence.
The verse implies transformative karma performed at a Shaiva tīrtha: disciplined pilgrimage, Linga-pūjā with mantra-japa (especially the Panchakshara, “Om Namaḥ Śivāya”), and inner renunciation of merit-pride and sin-fear—aiming at equanimity and surrender to Shiva.