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
Tâu Đại vương, cho đến hôm nay người ta vẫn thấy họ trên núi Kālañjara. Chính nhờ nghiệp hạnh ấy, họ đã trở nên vượt ngoài cả thiện lẫn bất thiện, siêu thoát những đối đãi trói buộc linh hồn.
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.