Shloka 100

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

योजनं विद्धि चार्वङ्गि मृत्युकाले ऽमृतप्रदम् महालयगिरिस्थं मां केदारे च व्यवस्थितम्

Transliteration

yojanaṃ viddhi cārvaṅgi mṛtyukāle 'mṛtapradam mahālayagiristhaṃ māṃ kedāre ca vyavasthitam

Translation

హే సుందరాంగీ, తెలుసుకో—ఒక యోజన పరిమితిలో, మరణకాలంలో నేను అమృతత్వాన్ని ప్రసాదిస్తాను. నేను మహాలయ పర్వతంపై నివసిస్తున్నాను; కేదారంలో కూడా స్థాపితుడనై ఉన్నాను.

Word by Word

• yojanam: within a yojana (a sacred radius of measure)

• viddhi: know, understand

• cārvaṅgi: O fair-limbed woman (address to Devī)

• mṛtyu-kāle: at the time of death

• amṛta-pradam: bestowing amṛta, the deathless state (mokṣa/immortality)

• mahālaya-giri-stham: abiding on Mahālaya Mountain

• mām: me (Śiva as Pati)

• kedāre: at Kedāra (Kedāranātha-kṣetra)

• ca: and

• vyavasthitam: firmly established, present

Speaker

Shiva

Characters & Entities

• Shiva
• Parvati
• Kedara
• Mahalaya-giri

FAQs

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

It frames Shiva’s presence in specific sacred geography (Kedāra/Mahālaya-giri) as spiritually operative: remembrance and proximity to the Lord (as Linga/Īśvara) at life’s end becomes a direct means to amṛtatva—freedom from saṃsāra for the pashu.

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

Shiva is presented as Pati—supremely free and compassionately “established” in a kṣetra—who can sever pāśa (bondage) and grant amṛta (deathlessness/mokṣa), especially at the decisive mṛtyu-kāla.

What ritualistic or Yogic practice is highlighted here?

Anta-kāla-smṛti (final remembrance) supported by kṣetra-sevā: pilgrimage, darśana, japa, and Linga-pūjā in Kedāra/Mahālaya-giri, aligning the mind with Pati so the pashu is released from pāśa at death.