48 - The Greatness of Käšhi

Mändhäta Said:

1-4. “O holy sir, the meritorious life of Mohinî, that is destructive of great sins has been splendidly recounted by you who are omniscient and merciful. At the instance of her father, Mohinï had caused the release of her husband, son and co-wife from the ocean of worldly existence, after insisting too much on protection to Dharma. That daughter of Brahma was omniscient and engaged in the welfare of all the worlds. She sought refuge in her priest. After listening to the greatness of Gayä, the bestower of salvation on the Pitris what did she once again ask that Brähmana Vasu, the most excellent among the knowers of the Vedas.”

Vasishtha replied:

5. “Listen O king, I shall recount what Mohinï who had been deluded and who was desirous of resorting to the holy places, asked Vasu once again:

Mohini submitted

6-10. “Well done, well done, O excellent Brähmana, interested in uplifting the worlds. Now I have been blessed by you of merciful soul. O Brâhmana, the excellent greatness of Gayä, which is a great secret which is a pleasing narrative of Dharma, which bestows salvation on the Pitris and which is meritorious, has been heard by me. Now O leading Brähmana, narrate the excellent greatness of Kâšhï.

8-10. O Brähmana, a little of it had been formerly heard by me when orally repeated by Sandhyävali. Hence, it is being recollected by me. Now, tell it to me in detail.

Vasishtha said:

On hearing those words of Mohinï, Vasu, her priest, who knew the reality of the Vedas and the Vedâñgas spoke to her again.

Vasu said:

May it be heard. The city of Käšhi is blessed and auspicious. Lord Mahešhvara is blessed.

11-12. To him who continuously resorts to Käšhi, it is the bestower of salvation. It was a city pertaining to Vishnu. The eternal lord Shiva requested for it from Hari. He remained there worshipping Hrushïkešha and he was worshipped by Devas and others.

13. Varanasi is a beautiful city. It is the essence of the three worlds. On being resorted to it, it is the bestower of good goal (salvation) on men. Persons who have resorted to this city, even though they might have committed various sins, become free from all blemishes and shine like gods.

14. This holy centre is a mystically secret place. It is conducive to happiness to all living beings. It is the bestower of salvation on all creatures. It is pertaining to both Vishnu and Shiva.

15. He may be a Bràhmana-slayer, a killer of cows, a defiler of his preceptor’s bed or a betrayer of friends. He may be guilty of misappropriation of deposits on trust or he might have practised usury or adopted the basest form of maintenance—the man who approaches Varanasi, the city of Shiva, shall have his self-liberated from the strong bondage of worldly existence.

16. Having reached this sacred place, frequented by gods and Siddhas, thanks to the power of his merit, the man shall be well-known amongst Devas and Asuras. When dead he may attain Moksha, the highest region.

17. Those meritorious persons who stay in this holy centre, are the devotees of either Hara or Hari and visit the deity every day with great respect, are as pure and saintly as Shambhu and whose activities and holy rites are very pure become free from fear, sorrow and sins. After cutting asunder the thick net of birth in Samsära they obtain great liberation.

18.This Käshi extends to two and a half Yojanas (1yojanas =3 km) from east to west and half a Yojana from North to South.

19. From the river Varanä (Mod. Barnä) (the north) to the river Asï of dry bed (to the south), is spoken of as the area of this holy place, by god Šhiva.¹

1. Cf. Mt. P. 184. 50-52 also Liñga. Šushka-Nadi in the NP (for šhukla in Mt. P.) is correct, as the Asi is practically a dry stream.

20. The Liñga that is known as Timi Chandešhvara is the northern limit (or entrance of this The southern end is Shañkukarna based on Omkära.

21.It is described that there is a sacred pool called Piñgalâ in the south-east corner of this sacred place. The dry river Asi is to be known as the Piñgalä Nadi near which stands Lolärka.

22. The mystic vein called Ida is described as being related to the moon and hence pleasing and auspicious. It should be known as the (river) Varana- the place where Vishnu is stationed.

23-24. The mystic vein that is in between the two mystic veins is glorified as Sushumna which should be known to be the Gañgà (the container of fish in her belly or stream).² This great holy centre is traditionally known as Avimuktaka² as this has never been abandoned nor shall ever be given up (by Lord Shiva or Vishnu). Hence it is called quiet, soundless visvara) *

2. The Sk. P. -Käshi. 5.25 attaches the same Yogic significance to the Varanä and the Asi, but Avimukta is Sushumna, the Liñga P. quoted in the Tirtha-Chintåmani, p. 341 repeats these. NP. verses.

3. Avimukta proper is the area lying in the circle with the old temple of Vishvéshvara as the centre and with 200 dhanus (= 800 cubits or about 1200 feet) as the radius. But later on, it was extended to cover the whole of Käšhi—

avimuktam mahakshetram pancha-Krosha-parimitam  

—  SK P.IV.i 26.31.

even though elsewhere the SK. P. (74. 45-46) gives the following limits, South—Brahmesha and North—

*VV. 21-23 are found verbatim in the Liñga P, (as quoted in the Tirtha- chintamani, p. 341) but the reading for visvara is vishuva.

25. O auspicious lady, in this holy centre the attainment of liberation is possible without any strain, more easily than in such holy centres as Prayäga which is very difficult of access.

26-28a. There are people of various castes; there are Chändâlas of despicable character; there are persons whose entire person is filled with sins and great evils. Learned men know that Avimukta is a great medicine for them. Hara takes pity on wicked persons, blind ones, indigent ones, miserable ones and those who commit sins. He leads them on to great salvation.

28b-30a. O auspicious-looking lady, that city becomes holy and meritorious ever since the Gañgâ began to flow through the middle of the holy centre and then joined the ocean. The Gañgä flows through towards the North. The Sarasvati flows towards the East.

30b-31a. The skull was left off there by Shiva of great and noble soul. The worlds attained by those people who go to that holy centre and propitiate the Pitris by means of Pinda-offerings in the Šhràddhas, are refulgent ones.

31b-32a. If the murderer of a Brâhmana goes to Avimukta at any time, the Brahmahatyä (the sin of Brahmin-slaughter) recedes due to the greatness of that holy centre. ¹

1. Mbh. Vana—84. 79-80; Pd. P. V-14.191.

32b-33a. Those men of great merits who go to Avimukta become everlasting, free from old age and attain salvation and liberation from bodily bondage.

33b-34. If a man or a woman, knowingly or unknowingly commits some inauspicious act through evil intellect, all that is reduced to ashes (the moment) he enters Avimukta.²

2. Mt. P. 181. 17-21.

35. A man staying in Avimukta is like a man who performs sacrifices continuously, who makes charitable gifts always and who continuously performs penance.

36. The salvation attained by the residents of Avimukta cannot be attained by residing at Kurukshetra, Gañgädvära or in Pushkara.

37. There is no doubt in this matter that all the living beings have the benefit of truthfulness and penance by all means. But he who stays in Avimukta is Mahešhvara himself.

38. Those foolish men of murky mind who do not resort to Avimukta, stay again and again in the midst of faeces, urine and menstrual blood (i.e. they are born of wombs, frequently.)

39. Even those persons of evil actions who come into contact with the dust particles which were lying in Avimukta, and were wafted by the wind towards them attain the greatest goal.

40. The man who stays there, who has controlled his mind and who has great concentration is remembered as equal to an ascetic feeding himself on wind although he may be enjoying all the three worlds.

41. He who stays there for a month, who takes food regularly, but who has controlled his sense-organs is like a person by whom the holy vow of the great Päšhupata Vrata has been performed.

42. He conquers the fear of birth and death; he attains the greatest goal; viz. Moksha, he obtains holy salvation and he attains the Yogic goal.

43. Indeed, the Yogic goal cannot be attained by ordinary persons even in hundreds of births. But it is attained here, thanks to the greatness of the holy centre and the superhuman power of Šhañkara.

44. If a man stays there for a month taking only a single meal a day, O fair-faced lady, his sins committed throughout his life perish in a month.

45. The man who is endowed with the Vow of celibacy and who does not abandon Avimukta until the fall of the body (i.e. death) shall become Šhañkara himself.

46. If anyone does not abandon Avimukta though overwhelmed by obstacles, he transcends old age and death as well as this transient life.

47. Those who resort to Avimukta till the fall of their bodies, go to divine worlds by means of swan-yoked vehicles after death.

48. A man’s mind may be attracted towards worldly pleasures; he may have eschewed devotion and he may be unthinking. But if he dies in this holy centre, he does not re-enter the worldly existence.¹

1. Mt. P. 180.71 ; Liñga I. 92.63, Sk. P. IV’. 86.122.

49. On this earth, this excellent holy centre is the cause for the attainment of heavenly pleasures as well as salvation.

There is no doubt about this that he who dies therein, obtains salvation.

50. The great salvation, the region that a Yogin attains in the course of a thousand births, one attains by merely dying here itself.¹

1. Mt. P. 180.74; Liñga I.92.66.

51-52. Brähmanas, Kshatriyas Vaišhyas, Šhüdras, persons of mixed castes, worms, outcastes alien tribes, persons of sinful birth and of intercaste origin, germs, insects, ants and all kinds of animals and birds who die here in due course of time (at the hands of Kala) are remembered as lords of gods.

53-54a. They will attain identity of fòrm with Rudra viz. all of them will have crests of crescent, eyes in the forehead and emblems of bull. O auspicious lady, those who cast off their vital airs there, in fact, attain Rudrahood. They rejoice in the vicinity of Shiva.

54b-55a. Whether willingly or unwillingly if one abandons one’s life at Avimukta, one shall undoubtedly attain liberation. This is true in the case of even animals.

55b-56a. Those men who had ever been devotees of Shiva exclusively and not of others, those whose minds and vital airs adhere to him (lord Shiva), do become living liberated souls. There is no doubt about it.

56b-57a. O Mohini, those who enter funeral pyre deliberately, in the holy centre of Avimukta attain complete identity with Rudra, the destructive fire at the end of the world.

57b-58a. There is no return to worldly existence even in hundreds and crores of Kalpas, in the case of those devotees of Shiva who observe fast unto death with a steady resolve.

58b-59a. At the time of death in Avimukta, the lord of all beings himself offers the prayerful word for repetition into the ears of living beings who are urged by their Karmans.

59b-61a. It has been mentioned thus by Rama himself with great pleasure in his mind to Shiva who performs auspicious things and who resides in Avimukta: — O Shiva, if you yourself instruct my Mantra into the right ear of a dying person whoever he may be, he will become liberated.

61b-63. At the time of death when the Karmans of men are being split and when they are being urged by the wind, they lose all memory. The Rudras who are stationed in Avimukta viz. Dimichandešhvara and others are the bestowers of pleasures on devotees. They give the Târaka Mantra (by whispering it) into the ears. No sinner dying in Avimukta goes to the hell.¹

1. Sk. P. IV. 32.115-116. The belief still prevails and persons who can afford to do so come to Varanasi in the last stage of their life.

64. All persons blessed by Išhvara do attain great salvation. Here the attributes of Avimukta were recounted to you only by way of illustration.

65-66. The detailed explanation of the attributes of Avimukta is like that of the jewels in the ocean. The intellect of the dead, on being led to the heaven, is the same as that of those established in perfect knowledge and wisdom and those who wish for the greatest bliss. A man who abandons his vital airs here, is never born anywhere.

67. That endless salvation of that deity is like that of the Yogins. What is called Šhmašhãna² (cremation ground) is the pedestal of Yoga and the Tïrtha thereof is Manikarnika.

2. Smashäna or Mahä-shmashäna is another name of this holy centre. Cf. Sk. P. 30. 111. Pd, P. 1. 33.14; Mt. P. 184.19. The Sk. P. (IV. 30. 103-104) explains that at the end of the world all bhütas or elements (shma) lie down here like corpses. Hence it is called Shmashäna or Maha-Shmashäna.

3. Manikarnikä is the sacred-most pool (Tïrtha) out of the five important (Tirthas) (Pancha-Tïrthï) in Varanasi (Mt. P. 185. 68-69). Its north-south length is 105 hastas i.e. about 160 feet (Sk. P. IV. 99.54). Two popular etymologies of Manikarnika are recorded in the Sk. P.: (l) A jewel (Mani) among muktikshetras forms the pericarp (Karnikä) of the lotus-like feet of Moksha-Lakshmi. (ii) God Shiva is the wish-bestowing jewel (Mani) who whispers in the ear (Karnika) of dying man the Taraka Mantra (Sk. P. IV. 7.79-80).

68-69a. Liberation is indicated in those places by means of their Karmans in the case of fallen men. In this connection Manikarnikâ³ is the most excellent of all Tïrthas, since O fair lady, there is perpetual presence of Dhürjati (Shiva).

2. Smashäna or Mahä-shmashäna is another name of this holy centre. Cf. Sk. P. 30. 111. Pd, P. 1. 33.14; Mt. P. 184.19. The Sk. P. (IV. 30. 103-104) explains that at the end of the world all bhütas or elements (shma) lie down here like corpses. Hence it is called Shmashäna or Maha-Shmashäna.

3. Manikarnikä is the sacred-most pool (Tïrtha) out of the five important (Tirthas) (Pancha-Tïrthï) in Varanasi (Mt. P. 185. 68-69). Its north-south length is 105 hastas i.e. about 160 feet (Sk. P. IV. 99.54). Two popular etymologies of Manikarnika are recorded in the Sk. P.: (l) A jewel (Mani) among muktikshetras forms the pericarp (Karnikä) of the lotus-like feet of Moksha-Lakshmi. (ii) God Shiva is the wish-bestowing jewel (Mani) who whispers in the ear (Karnika) of dying man the Taraka Mantra (Sk. P. IV. 7.79-80).

69b-70a. O fair-faced lady, by taking his bath there, the righteous soul attains that fruit which ten horse sacrifices are remembered to yield.

70b-71a. He who gives away all his wealth to a Brahmana who has mastered the Vedas, like the Homa-offerings into the blazing fire attains splendid goal.

71b-72a. The man who observes fast and propitiates Brâhmanas decidedly attains the benefit of Sauträmaniyajña (the sacrifice pertaining to Indra).

72b-73a. By offering lights, the sense-organs throb with knowledge. By offering incense, he attains that place resorted to by Rudras.

73b-74. He who marks a young gentle bull and sets it free along with four heifers, attains the greatest goal. Undoubtedly he derives liberation along with his ancestors.

75. Of what avail is much talk? Infinite benefit accrues to one who performs Dharma etc., with Shiva in view.

76. The merit of ten horse-sacrifices is glorified to accrue to one on giving flowers. In giving incense one gets the benefit of Agnihotra; in giving scents, the benefit is that of making charitable gifts of plots of land.

77. In Marjana (wiping off) the benefit glorified is that one gets by gifting away a cow; ten times the usual benefit accrues to one who offers unguents. While in offering garlands the benefit is ten-times that of the usual.

78-79a. In (offering vocal) music the benefit is a thousand-fold; in instrumental music the benefit is hundred-thousand fold.

Those who worship and eulogise Mahâdeva at Avimukta are liberated from all sins, freed from old age and death. They stand in the heaven.

79b-80. If on reaching Avimukta a man worships the Liñga, he has no rebirth even in hundreds and crores of Kalpas. Unaging and devoid of death he sports in the presence of Shiva.

81-82a. The liberated souls who perform the Japa of Shatarudrïya with great concentration along with requisite meditation and after restraining the groups of sense-organs, the excellent Brâhmanas who are stationed in Avimukta continuously are blessed and have their objects achieved.

82b-83. O famous lady, he who observes fast for a single day undoubtedly derives the benefit of observing fast for a hundred years. Henceforth the identity arising from the confluence of Gañgä and Varunä.

84. When the twelfth day of the month of Šhrâvana coincides with a Wednesday a man should take a holy bath therein. By his mere presence he derives the benefit.

85.HE who performs Šhrâddha rites at that time and place, O fair faced lady, redeems the Pitris and goes to Vishnu’s world.

86. By giving a horse as gift in accordance with the injunctions, in the world-famous confluence of the Ganga with Varanä and Asi,¹ the devotee is not born again (i.e. he gets Moksha).

1. This is a bit confusing statement. The confluence of the Varana and the Gañgâ and that of the Asi with Gangä are two different holy spots in the famous Pañchaïrthi of Varanasi. The temple of Lolärka is near the confluence of the Gañgä and the Asi.

87 The devout man who worships the lord of the Sañgama (confluence) there, is the Lord of the chiefs of Devas himself. He is competent to restrain and bless.

88. Kešhava² himself stands to the east of the lord of the Devas. To the east of Kešhava is the well-known Sañgamešhvara.

2. Mt. P. (185. 68-69) regards this Kešhava or ÄdiKešhava of the Sk. P. and the inscriptions of Gahadwal ruler of Kanauj (as in E. I. XIV. 197-198) as one of the holiest shrines. It is near the confluence of the Gañgä and Varana. Sañgamešhvara mentioned in this verse is near Ädikeshava shrine.