Sacred History of Lord Kedāranātha – One of the Twelve Jyotirliṅgas

Among the twelve Jyotirliṅga shrines revered across Bhāratavarṣa, Śrī Kedāra Kṣetra holds an exalted position. It is praised in the Jyotirliṅga Stotra as the divine abode worshipped by sages (munis), devas, and yakṣas alike.

The Origin of Kedāra (from the Skanda Purāṇa, Maheśvara Khaṇḍa)

In the Svāyambhuva Manvantara, there lived a mighty and arrogant demon named Hiraṇyākṣa. Along with his band of asuras, he expelled the devas and seized for himself the offerings of the sacred sacrifices (havis).

In distress, Indra and the devas took refuge in the Himalayas and performed great austerities in praise of Lord Śiva. Pleased with their devotion, the Lord appeared before them in the form of a powerful bull, roaring with divine wrath, and asked:

“Ke tārāyāmi? — Whom shall I strike down?”

Indra humbly bowed and described the atrocities of Hiraṇyākṣa and his companions — Subāhu, Vakragandhara, Triśṛṅga, and Lohitākṣa.

The Lord, in His bull-form, destroyed the demons and restored righteousness. Then He said to Indra, “Ask any boon that you desire.” Indra prayed:

“O Lord! May You remain here in this very form, bestowing grace and final liberation (mokṣa) upon all who worship You.”

The compassionate Lord created a sacred tīrtha-kuṇḍa there and declared:

“Whoever, with a pure heart, drinks the holy water of this kuṇḍa — once with the left hand, once with the right, and once with both — and beholds My divine form, shall be liberated along with both his maternal and paternal ancestors.”

Thus, Lord Śiva manifested as a self-existent liṅga (svayambhū mūrti) at Kedāra.

The Naming of Kedāra

Since the Lord, in His bull-form, had uttered the words “Ke tārāyāmi?” (“Whom shall I strike?”), Indra prayed that the sacred region be known henceforth as Kedāra.
He vowed to descend from heaven each day to worship the Lord here.

In due time, when the snows covered the region for four months, Indra prayed again, saying that devotees would find it difficult to worship during the harsh winter. The Lord then graciously promised:

“For eight months I shall remain manifest at Kedāra, and for the remaining four months I shall abide at Haṭakeśvara, continuing to bless My devotees.”

Etymology and Association with Saints

The word Kedāra means “a level field.” Since the shrine lies in a plateau-like valley amidst the surrounding mountains, it came to be known by this name.

It was at this sacred site that Sage Bṛṅgi, assuming the form of a bee (vaṇḍu), circumambulated only Lord Śiva in exclusive devotion. The observance of the Kedāra-vrata here led to the revelation of Umā obtaining the left half of the Lord’s form.

Nearby stands Gaurikuṇḍa (Anekataṅkāvataṁ), where Goddess Gaurī performed her penance. Both these holy shrines are intimately connected and lie close to each other.

Lord Viṣṇu’s Penance at Kedāra

In the divine Badarikāśrama, Nara and Nārāyaṇa, embodiments of Lord Viṣṇu, performed intense austerities. Lord Parameśvara appeared before them and granted the boon they desired — to remain eternally in that snow-clad region, conferring grace upon all who worship there. Thus, the Lord’s ever-radiant presence continues as Kedāranātha.

The Pāṇḍavas and the Five Kedāras

After the Mahābhārata war, the Pāṇḍavas, though victorious, were burdened by grief for having slain their own kinsmen. Having entrusted the kingdom to their grandson Parīkṣit, they sought purification and ascent to heaven by propitiating Lord Śiva in the Himalayas.

To test their sincerity, the Lord appeared in the guise of a bull among a herd at a place now called Guptakāśī. When Bhīma recognized Him and grasped His tail, the bull disappeared into the earth — and its hind portion manifested as the Kedāreśvara Liṅga.

Pleased by their steadfast devotion, the Lord revealed His other forms in five distinct shrines, known collectively as the Pañcha Kedāra, thereby absolving the Pāṇḍavas of their sins and granting them passage to heaven.

These five holy shrines are:

Kedāranāth – (manifestation of the hind part)

Madhyameśvar – (the navel)

Tunganāth – (the arms)

Rudranāth – (the face)

Kalpeśvar – (the matted locks)

Among these, Kalpeśvara remains open to devotees throughout the year, while the others are accessible only during the six summer months. The pilgrimage through the snow-clad forests and peaks of the Himalayas to worship these five sacred abodes of the Lord is known as the Pañcha Kedāra Yātrā — a journey of immense spiritual merit.

Sacred Associations and Scriptural Praise

The Skanda Mahāpurāṇa contains an entire section known as the Kedāra Khaṇḍa, extolling this shrine’s glory.

Srimat Shankaracharya praised Lord Shiva thus:

mahAdripArshve cha taTe ramantaM sampUjyamAnaM satataM munIndraiH |
surAsurairyaxa mahoragADhyaiH kedAramIshaM shivamekamIDe ||

Meaning: Oh Lord, who resides in the great heights of Himalayas, oh Lord, thou, who art worshipped forever by saints, Hermits, Demons, Gods, Yakshas and Maha Nag (giant snakes), I bow and offer millions of Pranams.
 

Saints Tirugnānasambandar and Sundarar beheld this holy place from Kāḷatti, and their Tiruppadigams on Kedāra celebrate the tapas and wisdom that lead to mokṣa.
Through their hymns, they reveal that this divine mountain is indeed the abode of austerity, knowledge, and liberation.

தேவாரப் பாடல்கள் : பதிகங்கள்     :    சம்பந்தர்     - 1. தொண்டரஞ்சு களிறும் (2.114);                      சுந்தரர்       - 1. வாழ்வாவது மாயம்மிது (7.78); பாடல்கள்      :    அப்பர்        -       திரையார் புனற்கெடில (6.7.4),                                            பூதியணி பொன்னிறத்தர் (6.51.2),                                            ஆண்டானை அடியேனை (6.54.1),                                            உஞ்சேனை மாகாளம்  (6.70.8),                                            கந்தமா தனங்கயிலை (6.71.9);                    சேக்கிழார்     -      அங்கண் வடதிசை (12.28.1026) திருஞானசம்பந்தர் நாயனார் புராணம்,                                            வட மாதிரத்துப் (12.29.198) ஏயர்கோன் கலிக்காம நாயனார் புராணம்,                                            மன்னு திருக் கேதாரம் (12.30,3) திருமூல நாயனார் புராணம்.  

Amidst the snow-clad peaks of the Himalayas, the sacred shrine of Kedarnath stands in majestic splendour.
In ancient times, the pathway from Kedarnath led directly toward the divine realm of Kailāsa. It is said that Saint Thirumoolar worshipped at Kedarnath on his pilgrimage from Kailāsa before proceeding southward. Ādi Śaṅkarācārya, too, is believed to have offered worship here before journeying to Kailāsa.

Kedarnath is situated at an altitude of 11,755 feet above sea level, surrounded by the towering snow peaks of Chaukamba and vast glaciers that gleam in celestial whiteness. Hence, even during summer, the air of this divine abode remains cool and serene — the abode of the Lord with snow upon His matted locks.

Haridwar, also known as Mayāpuri, is considered the gateway to heaven. From Haridwar, the pilgrim proceeds through sacred places — Rishikesh, Devaprayag, Sonprayag, Triyuginarayan, and Gaurikund.
The road to Kedarnath passes through these sanctified stations. While a portion of the journey may be traversed by vehicle, the final stretch must be ascended on foot through the Himalayan passes — a path arduous yet sanctified, traversed with faith and steadfast devotion. The pilgrims, filled with divine fervour, endure every hardship with unshaken resolve.

From Gaurikund, a 15-kilometre ascent leads to the sanctum of Kedarnath.
From the melting glaciers of Kedaram flows the Mandākini River, which divides and flows on either side of the Kedāreśvara Temple before joining other Himalayan streams at Devaprayag to form the sacred Gaṅgā.

It is said that for six months, the Lord is worshipped by the celestials, and for the remaining six months, by mortals upon earth. Each year, on the auspicious Akshaya Tritiyā of the month of Chithirai (April–May), the temple doors are opened for devotees.
The renowned Kedāra Gauri Vratam is observed on the Amāvāsya (new moon day) of Aippasi (October–November). After this period, as the snows descend, the deity of Kedāranātha is ceremoniously brought to Ukhimath, where worship continues through the winter months.

The Swayambhu (self-manifested) Liṅga of Lord Kedāreśvara radiates divine grace and grandeur. Among the snowy slopes of this sacred region blossoms the rare Brahma Kamala, a celestial flower offered only to the Lord of Kedaram.

The Chardhām Yātrā is a most revered pilgrimage encompassing Gangotri, Yamunotri, Kedarnath, and Badrinath (Indraneela Parvata). Devotees performing this pilgrimage carry the holy waters of the Ganga from Gangotri and the Yamuna from Yamunotri to perform Abhishekam to Lord Kedāreśvara.

To this day, the Kedāra Vratam is observed on the Aippasi Amāvāsya. After the conclusion of this sacred vow, the divine image of Lord Kedāreśvara is taken out of the temple in procession after lighting the Nandā Deepam (sacred lamp). The temple is then closed for winter.
From the month of Kārthigai (November–December) to Chithirai (April–May), the Lord graciously resides at Ukhimath in the valley below. When the temple reopens in Vaikāsi (May), the Nandā Deepam continues to burn — a marvel that fills devotees with awe and devotion.

The pilgrimage to Kedarnath is deemed supremely holy.
On a nearby hill stands the shrine of Bhairava, the guardian deity of the region, who protects and oversees the sacred domain of Kedāreśvara.

Panch Kedar – The Five Sacred Abodes of Lord Shiva

The term Panch Kedar refers to the five ancient shrines dedicated to Lord Śiva, situated amidst the Himalayan ranges surrounding Kedarnath. These are:
Kedarnath, Madhyamaheshwar, Rudranath, Tungnath, and Kalpeshwar.
Each year, countless devotees undertake this holy pilgrimage with unwavering devotion.

Tungnath

Tungnath, the highest temple in the Himalayan range, lies 3 kilometres uphill from Chopta, just below the Chandrashila peak, at an elevation of 3,886 metres.
Here, the arms of Lord Śiva are worshipped. The shrine stands as a fine example of ancient temple architecture, with a slightly inclined, dark stone Liṅga as its sanctum’s centrepiece.
The region is adorned with fragrant alpine flowers and dense forests, adding to its sanctity and charm.

Rudranath

Rudranath is situated deep within a dense forest at an altitude of 2,286 metres, about 23 kilometres from Gopeshwar.
In this natural rock temple, the face of Lord Śiva is worshipped as Neelakanta Mahādeva. The divine countenance, serene and resplendent, bestows tranquillity upon all who behold it.
Nearby lie sacred ponds — Surya Kund, Chandra Kund, Tara Kund, and Manas Kund — each holding sanctifying waters. From Rudranath, one may glimpse the magnificent peaks of Hathi Parvat, Nanda Devi, Nanda Ghunti, and Trishuli.

Madhyamaheshwar

Madhyamaheshwar stands at 3,289 metres above sea level at the base of Chaukamba Peak, about 30 kilometres northeast of Guptkashi.
Here, the navel of Lord Śiva is venerated. Built in the classic North Indian style, this temple offers a breathtaking view of the Kedarnath and Neelkanth peaks. The approach passes through Kalimath, a well-known Siddha Pīṭha, revered for its spiritual potency.

Kalpeshwar

Kalpeshwar is a small rock shrine nestled in the serene Urgam Valley at an altitude of 2,134 metres.
Here, the matted locks (Jatā) of Lord Śiva are worshipped as Jatādāra.
This tranquil place, surrounded by forested slopes and murmuring streams, is much loved by sages and seekers who come to meditate upon the Eternal Lord.

அநேகதங்காவதம் (கௌரிகுண்டம்) தல வரலாறு

கேதார விரத மகிமை (தீபாவளி நோன்பு)

கேதார விரத பூஜை