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

اے خوش اندام، جان لو کہ ایک یوجن کی حد میں، موت کے وقت میں امرتتْو (لازوال حالت) عطا کرتا ہوں۔ میں مہالَیَ پہاڑ پر مقیم ہوں اور کیدار میں بھی قائم ہوں۔

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.