Shloka 21
Kedāreśvara-pratiṣṭhā: Nara-Nārāyaṇa’s Worship and Śiva’s Abiding as Jyoti
दृष्ट्वा रूपं नरस्यैव तथा नारायणस्य हि । केदारेश्वरशंभोश्च मुक्तभागी न संशयः
dṛṣṭvā rūpaṃ narasyaiva tathā nārāyaṇasya hi | kedāreśvaraśaṃbhośca muktabhāgī na saṃśayaḥ
Sesiapa yang telah menyaksikan rupa Nara dan juga Nārāyaṇa, serta mendapat darśana Kedāreśvara Śambhu, dialah yang berhak menerima mokṣa—tiada syak lagi.
Suta Goswami (narrating the Jyotirlinga glory to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Mahādeva
Jyotirlinga: Kedāranātha
Sthala Purana: Kedāra is praised as the seat where the vision (darśana) of Nara and Nārāyaṇa (the ascetic divine pair) and Kedāreśvara Śiva grants mokṣa-eligibility; the mahātmya frames the place as a convergence of tapas and Śiva’s self-manifest grace.
Significance: Darśana of Kedāreśvara, together with the sanctity of the Nara-Nārāyaṇa tapas-field, makes the pilgrim ‘muktabhāgī’—fit for liberation—emphasizing Śiva’s anugraha overriding ordinary limitations.
Role: liberating
FAQs
The verse teaches that sacred darśana is transformative: seeing Nara–Nārāyaṇa and Kedāreśvara Śiva is praised as a direct cause for becoming fit for mokṣa, because such vision awakens devotion and invites Śiva’s liberating grace.
Kedāreśvara is approached as Saguna Śiva—Śiva graciously present in a worshipable form (Jyotirlinga). The Purana emphasizes that devotion expressed through pilgrimage, darśana, and pūjā to the Linga becomes a means for inner purification and liberation.
The takeaway is darśana combined with bhakti: visit (or mentally contemplate) Kedāreśvara, offer simple Linga-pūjā (water/bilva), and chant the Pañcākṣarī mantra “Om Namaḥ Śivāya” with the intention of seeking Śiva’s grace for liberation.