Chapter 5 - Agastya’s Departure

[Sanskrit text for this chapter is available]

Parāśara said:

[Note: This should have been Pārāśarya, as it is Vyāsa, the son of Parāśara who is speaking.]

1. Then, O Sūta, after meditating on Viśveśa, the leading sage spoke to that meritorious lady Lopāmudrā these words:

2. “O fair lady, see what has befallen us. Where is that task and where are we, the followers of the path of ascetics (that is, we are not concerned with it.)!

3. Indra has sportingly chopped off the wings of many mountains. How can his power be ineffective in regard to a single mountain?

4. It is he in whose courtyard there is the wish-yielding Kalpa tree. Thunderbolt is his weapon. The eight Siddhis keep waiting at his doorway. And now he requests a Brāhmaṇa for the fulfilment of his desire!

5. O beloved one, mountains are bewildered and perturbed by forest-conflagration. Where has that power of the Fire-god to arrest his growth in size, gone?

6. This Staff-bearing Lord (Yama) is the controller of all living beings. Is he not competent to chastise him (Vindhya), a mere rocky thing?

7-8. Ādityas, Vasus, Rudas, Tuṣitas, the group of Maruts, Viśvedevas, Dasras (Aśvins) and the other heaven-dwellers there are, at a mere glance of whom all the worlds fall. O my beloved, are they not competent enough to prevent the growth of a mountain?

9. Oh! The reason has been comprehended. The wise utterance about Kāśī, sung as a song by sages who know the truth, is remembered.

10. ‘Avimukta should not be abandoned at all by those who yearn for liberation. But there shall be obstacles for the good people who dwell in Kāśī’.^[1]

11. O blissful lady, that obstacle is imminent; it is very great; it cannot be made otherwise because Viśveśa is averse.

12. Indeed Kāśī has been attained through the blessings of Brāhmaṇas. Who will be inclined to leave it? If at all he is inclined to leave it, he is a man of confounded mind who gives away the tasty morsel held in the hand and licks his own elbow.^[2]

13. Alas! How do people leave, out of foolishness, this Kāśī which is a solid mass of good merits? (It is difficult to return to Kāśī again.) Is (even an insignificant thing like) the bulbous root of water-lily obtained at every immersion in water? Is (return to Kāśī) so easy? (Hence one should not leave Kāśī and go elsewhere.)

14. People learn from great, men that Kāśī is the fruit of a mass of merits acquired in the course of many previous births. They come to it after undergoing various difficulties, still if they are foolish enough to wish to go elsewhere, they are willing to court disaster (or hell) voluntarily.

15. Where is Kāśī, the revealer of the Absolute Being? Where is the activity opposed to staying therein, which cannot but bring about misery all round? Hence a sensible man does not go elsewhere. Can a pumpkin gourd pass through the mouth (throat) of a goat? (Similarly abandoning of Kāśī by a wise man is impossible.)

16. Alas! How can a man who is likely to perish quickly (die at any moment) leave Kāśī, the merit whereof has been revealed (by Scriptures as well as by Lord Śiva)? My mind says that his (such a man’s) merit has dwindled certainly (if he were to leave it).

17. If a man is not so sick (as to die), he may leave off Kāśī that helps all types of living beings (in the attainment of all the four aims of life) and which constitutes the mass of merit of a person devoid of lust and try to go elsewhere, and not anyone else (i.e., the sickly one).

18. Those who are liberated souls do not leave Kāśī. Kāśī eradicates all types of sins; it is inaccessible even to gods; it has the excellent perennial supply of water through Gaṅgā; it snaps the noose of worldly existence; it is never left by Śiva and Pārvatī; it acts like an oyster shell for the development of the pearl of salvation and it is the very personification of blissful redemption.

19. O ye men, have you been overwhelmed by excess of sins and deceived (by fate or your own ill-luck) that you are endeavouring to go elsewhere after leaving Kāśī that you reached after a great deal of exertion and suffering, the holy city that could be attained only through exchange of profuse wealth of merit.

20. Alas! It is the ignorance of the people that they think (of going) elsewhere, after leaving off Kāśī that is pleasingly brilliant with the sparkling waters of Gaṅgā and that is held aloft^[3]—on the tip of the tr dent of the Foe of the God of Love (Śiva) even during the period of annihilation (besides during that of sustenance of the world).

21. O ye people capable of thinking! How wonderful! Why do you fall into the middle of the ocean of worldly existence filled solely with the waters of grief-causing sins, (after leaving Kāśī) that is capable of routing all the sins that obstruct salvation, that will serve as the raft (of redemption)?

22. Kāśī is not of easy access (solely) through the adoption of the conduct of the good and performance of Vedic rites, yogic practices, making of gifts and severe penances and austerities. It can be easily acquired through the blessings of Brāhmaṇas or through the grace of the Lord of the universe (Śiva).

23. Elsewhere it is possible to acquire righteousness through profuse wealth; so also wealth and love through plenty of gifts and enjoyments. But as far as salvation is concerned, it cannot be had elsewhere in the same manner as it could be had here.

24. No other region is as pure and holy as Avimukta (i.e., Kāśī). Neither by the Vedas nor by scriptures nor by the Purāṇas have the other regions been dealt with so much as Avimukta. So Avimukta has been always the holy spot of refuge.

25. That (Sage) Jābāli has said: ‘O Āruṇi, the river Asi is considered as Iḍā (left tubular vessel of this name); Varaṇā is the tubular vessel (on the right) Piṅgalā. In between these two is Avimukta.^[4]

26-28. (Between Iḍā and Piṅgalā) There is the great tubular vessel Suṣumṇā. All the three constitute this Varāṇasī.

At the time of death, Hara expounds the Tāraka Brahman (Praṇava) into the right ears of all creatures. Thereby they become Brahman themselves. In this context there is a verse, as the expounders of the Vedas say:

At the time of death here, the Lord, through the instruction in Tāraka Mantra undoubtedly liberates the creatures that reside in Avimukta.

29. There is no other holy spot on a par with Avimukta. There is no other goal than Avimukta. There is no other Liṅga on a par with Avimukta. Again and again it is repeatedly stated that this is the truth.

30. If anyone leaves off Avimukta and takes interest elsewhere, he casts off salvation from his palm and searches for other spiritual powers.’”

31-32. After decidedly concluding through Śrutis and Purāṇas the extraordinary power of the holy place, (since) there is no other Liṅga equal to that of Viśvanātha and there is no city equal to Kāśī in all the three worlds, the noble-souled sage, the leading chief of all the saints, bowed down to Śrī Kālabhairava^[5] and submitted: “I have come here to take leave of you, because you are the presiding deity of the city of Śrīkāśī.

33. Alas! O Kālabhairava, did I not propitiate you with fruits, roots and flowers on all Sundays and Tuesdays, on all Aṣṭamīs (eighth day) and Caturdaśīs (fourteenth day) every fortnight? Will you be finding fault with me despite the fact that I am free from sins? (Why are you expelling me from Kāśī?)

34. Ah! O Kālabhairava, you assume a very terrible form that, is destructive of heinous sins. Don’t you then lift up your hand and protect the people residing in Vārāṇasī who gather around extremely terrified by proclaiming to them, ‘Do not be afraid?’

35. O Yakṣarāja armed with a staff, O son of Pūrṇabhadra having a form as fascinating as the moon, O excellent one, O protector of the residents of Kāśī, indeed you know the entire misery arising from penance; why do you banish me out (of Kāśī)?

36. You are the giver of food. You are the giver of life. You are the giver of knowledge. You are the bestower of salvation. By means of clusters of matted hair and garlands of leading serpents, you give the final embellishments to the people (after death).

37. Your attendants (named) Saṃbhrama and Udbhrama are experts in the consideration of the biographical details of the people living here. They create great confusion in the minds of evil people and drive them away from this holy place instantly.

38. Listen, O Ḍhuṇḍhi^[6] Vināyaka, to my words. I am prattling like a helpless man. All the obstacles are under your control. Do I linger here like a man of evil deeds? (Hence do not drive me away through obstacles.)

39. May these five Vināyakas, i.e., Cintāmaṇi, Kapardin, the two Aśagajas and Siddhivināyaka, listen.

40. I have not made any slanderous reference to anyone. I have not injured the interest of anyone. I had no covetous thought for others’ property or wife. Then why this adverse culmination?

41. Gaṅgā was resorted to by me three times (every day). Śrī Viśvanātha is always (regularly) visited by me. Religious processions and pilgrimages have been attended to by me on every festival occasion. Why is then, this culmination causing obstacles?”

42. O mother Viśālākṣī^[7], O Bhavānī, O Maṅgalā, O Jyeṣṭhā, O Īśī, O Saubhāgya-Vidhāna-Sundarī (who is a beautiful deity bringing about all corjugal bliss), O Viśve-Vidhe (O multifarious one) and other deities in Kāśī! (Obeisance to you, the swallower of the universe,) O Śrī Citraghaṇṭā, O Vikaṭā, O Durgikā! (These are all the deities in Kāśī.)

43. These deities of Kāśī are my witnesses. May they listen. I am not going away from this place for my own sake. It is because I have been requested by the gods that I am doing this. What of all things is not done for helping others?

44. Formerly did Dadhīci not give his bones? Did Bali not give the three worlds to the suppliant (Vāmana)? Did Madhu and Kaiṭabha not offer their heads (to Viṣṇu)? Tārkṣya (Garuḍa) became the vehicle of Viṣṇu.”

45. The eminent sage took leave of all the sages, all the inhabitants of that place including children and old people, the grasses, the creepers and all the trees. He then circumambulated the city and then set out.

46. All the good omens may not be there and he may have to traverse a lowly path even; if a man sets out after visiting the Moon-crested Lord, he will definitely accomplish his intended job.

47. Better is the case of grasses, trees and hedges in Kāśī. They neither commit sin nor move away elsewhere. We are the foremost among the mobile beings, but fie upon us who go away today leaving off Kāśī!

48. (After bath) he rinsed his mouth (with the waters of) Asi again and again. Then the sage said glancing at the rows of mansions (i.e. Temples) all around: “O my eyes, look at Kāśī straight with delight. Where are you and where is this city? Alas! (It is difficult to have a sight of Kāśī again.)

49. May the groups of spirits moving about in the out skirts, laugh as they please now, clapping their hands and grasping one another’s hands. I am going away leaving Kāśī, the sole mass of merits.”

50. After lamenting thus very much, though he had his wife to assist him, like those Krauñca birds (in front of Vālmīki formerly), Sage Agastya fell into a great swoon prattling like one in separation: “Alas! Kāśī, O Kāśī, come again and glance at me.”

51. He stopped for a short while and said: “O Śiva, O Śiva, O Śiva. Dear wife, we shall go. Indeed those heaven-dwellers are very hard. Don’t you remember what they did after sending Madana, who is competent to bestow happiness on the three worlds, to the Three-eyed Lord?”

52. The sage went ahead a few steps with sweat drops appearing on his forehead. By then, it appeared as though the ground shrank below with the fear, ‘I will be doomed for not rising up by way of revering him.’

53. Seated as though in the vehicle of his penance, within half the period required for twinkling (of eyes), the sage saw in front of him the lofty Mountain who had blocked the path of the sky.

54-56. On seeing the sage standing before him along with his wife, the Mountain trembled. The sage who had destroyed Vātāpi, the brother of Ilvala, appeared to be blazing like the fire at the time of the final annihilation with three fiery flames, one arising from the separation from Kāśī and the other two from the power of penance and the wrath (of the sage). The Mountain became dwarf-like as though he was desirous of going deep into the earth. He said: “Let me be granted the favour of being commanded. I am your servant.”

Agastya said:

57. O wise Vindhya, you are good and you know me factually (i.e. my prowess). Be short in stature till my return.

58. After saying this, the sage, the storehouse of austerities, made the southern quarter duly possessed of a guardian in the form of his footprints in the company of that chaste lady (in that direction).

59-60. When the excellent sage had gone, the trembling Mountain anxiously looked in that direction and thought: ‘If he has gone, well it is. I am reborn today as I have not been cursed by Agastya. There is no one blessed like me.’

61. At that time, Aruṇa, conscious of the opportune moment, drove the horses. When the movement of the Sun was revived as before, the whole world derived great relief and normalcy.

62. The Mountain remained as though suppressed by the great burden of the thought, ‘Perhaps the sage may return today, tomorrow or the day after.’

63. The sage has not returned till today. Nor has the Mountain increased in size like the tree of wishful thinking of wicked people.

64. There is no doubt about it that if a mean fellow possessing much of jealousy desires to rise up, the very news of his prosperity recedes and this too affects his previous prosperity (It may vanish).

65. The wishes of rogues are not fulfilled. The wishes which are fulfilled are certainly lost. Thereby the whole universe protected by Viśveśa becomes happy.

66. Just as the breasts of widows get plump and absorbed within the bosom, so also the ambitions of the wicked do after soaring up very high.

67. Just as a rivulet becomes over-flooded even when there is a slight shower and begins to erode its banks, so also the affluence of a wicked man based on trivial gains, undermines his own family.

68. If a man tries to demonstrate and display his ability, unaware of that of others, he gets only a derisive laughter. So also this Mountain here had it.

Vyāsa said:

69. Even while roaming about on the charming banks of Godāvarī, the sage could not get rid of the distress due to the separation from Kāśī.

70. The sage used to stretch out his arms and embrace the wind blowing in his direction from the north and enquire about Kāśī and its welfare.

71. (He used to say:) “O Lopāmudrā, nowhere on the face of this earth can that inexplicable image of Vārāṇasī be seen, because its maker is not Brahmā.”

72. The sage wandered here and there prattling like this in some places, standing in certain places, running elsewhere, faltering there and sitting here.

73-75. Proceeding ahead from there, Agastya, the mass of merit, the storehouse of penance, saw in front of him Goddess Mahālakṣmī (of Kolhapur) like a lucky man, the best of glory. She had the lustre of a hundred rising moons. With her own lustre, she appeared to surpass even the Sun, even during the day time. She was brilliantly dazzling, (yet) she appeared to alleviate the distress of his (Agastya’s) mind.

76. Lotuses shrink and close during nights. During New-Moon days the Moon goes away somewhere. There is the fear from the Mandara mountain in the Milk Ocean. Hence, it appears as though she has put up her permanent residence here (Kolhapur).^[8]

77. Ever since Mādhava retained her with great honour, she had certainly stayed here as though out of spiteful rivalry with her co-wife.

78. A great Asura was frightening the three worlds in the form of a boar. The goddess killed that demon and stayed in the beautiful city of Kolhapur ever since.

79. After reaching the place the excellent sage bowed ḍown to Mahālakṣmī who bestows whatever is desired, through very pleasing words. He was highly delighted in his mind.

Agastya said:

(Prayer to Mahālakṣmī)

80. O mother Kamalā of large eyes resembling lotus, I bow down (to you). O mother of the universe, residing in the lotus-like heart of Śrī Viṣṇu! O Lakṣmī, fair in complexion like the inner kernel of a lotus, be pleased with me. O daughter of the Milk Ocean, you are the sole refuge of those who bow down always.

81. You are the glorious lustre in the abode of Upendra (Viṣṇu). O sole mother of Madana, you are the moonlight in the Moon, O goddess with a face captivating the mind like the Moon. You are the splendour in the Sun. You shine with all refulgence in all the three worlds. O Lakṣmī, the sole refuge of those who bow down always, be pleased with me.

82. You are the Śakti (the burning power) that always abide in fire; in collaboration with you, Vedhas (Brahmā) creates the different types of worlds. Viśvaṃbhara (Viṣṇu) sustains and supports everything with your (assistance), O Lakṣmī, the sole refuge of these who bow down always; be pleased with me.

83. O deity free from impurities, Hara annihilates only those things forsaken by you; (actually) you create, sustain and annihilate. You are Parā (the greatest) and the Avarā (the smallest). O pure one, Hari became worthy of being adored by securing you (as his consort). O Lakṣmī, the sole refuge of those who always bow down, be pleased with me.

84. O splendid deity, only he on whom your benign glance falls, becomes heroic with good qualities. He alone is a good scholar; he alone is blessed; he alone is worthy of honour through good ancestry, good conduct and artistic qualities. That man is the only clean one in the entire world.

85. Wherever you happen to stay for even a moment whether in a man, an elephant, a horse, a group of women, grass, lake, temple, house, cooked food, jewel, bird, animal, bed or a plot of land, that alone becomes splendid and glorious, O deity identical with all; none else (can do so).

86. Only the things touched by you get purity. All the things forsaken by you are unclean, O Lakṣmī, O consort of Śrī Viṣṇu. O Kamalā residing in the lotus, wherever your name is (uttered), auspiciousness is there.

87. Where can there be misery unto those who always repeat the names of Lakṣmī, viz., Lakṣmī, Śrī, Kamalā, Kamalālayā, Padmā, Ramā, Nalinayugmakarā, Mā, Kṣīrodajā, Amṛtakuṃbhakarā, Irā and Viṣṇupriyā.

88. After eulogizing Goddess Mahālakṣmī, the beloved of Hari, thus, the sage accompanied by his wife bowed down and lay down like a log of wood with the eight limbs (touching the ground).

Śrī said:

89. O son of Mitra and Varuṇa, get up, get up. Welfare unto you. O chaste lady Lopāmudrā of auspicious holy vows, get up.

90. I am delighted with this eulogy. Let the cherished desire in you heart, whatever it is, be requested for. O highly fortunate princess free of impurities, sit here.

91. I desire to get my body that was scorched by the weapons and missiles of the demon (Kola) alleviated a bit, by these characteristics of your limbs and your sacred vows.

92. After saying this, the beloved wife of Hari embraced that wife of the sage. Out of love, she adorned her with many ornaments indicating conjugal bliss.

93. Again she said: “O sage, I know the cause that torments your heart. The fire of grief caused by the separation from Kāśī indeed scorches all sentient beings.

94. Formerly when that Lord Viśveśa went to Mandara, a condition similar to this befell him too, due to the separation from Kāśī.

95. In order to know the full details of that (Kāśī) the Trident-bearing Lord deputed Brahmā, Keśava, his attendants, Gaṇeśvara and the Devas.

96. Even now all of them are roaming about considering the good qualities of Kāśī. There is no other city like it anywhere. Where is that city?”

97. On hearing this, the highly fortunate sage bowed down and spoke to Goddess Śrī, the following words filled with devotional fervour.

98. “If a boon has to be given to me, if I deserve a boon, let me have an opportunity to return to Vārāṇasī. This is my boon,

99. Never should those people suffer from distress and poverty—the people who always read this prayer composed by me with devotion unto you.

100. Let them not be separated from those whom they love. Let there not be destruction of their assets. Let there be success everywhere. Let there not be any break in the line of their progeny.”

Śrī said:

101. O sage, let everything be like the way it has been uttered by you. The recitation of this prayer will bring about my presence.

102. May not Alakṣmī (ill-luck, misfortune) or Kālakarṇī the Ogress, enter their house. For the purpose of quelling (the distresses) of cows, horses and other animals, one should always repeat this prayer.

103. This prayer should be written on a leaf of Bhūrja tree (or the bark) and tied around the neck. It causes the Śānti (peaceful alleviation) of children attacked by malignant Planets, Bālagraha etc.

104. This is a greater secret than my own Bīja. It should be scrupulously preserved. It should not be imparted to one lacking in faith. It should not be imparted hurriedly.

105. O eminent Brāhmaṇa, listen further to another thing. In the future Dvāpara, the twenty-ninth one, O Brāhmaṇa, you will become Vyāsa. It is true.

106. At that time you will classify the Vedas and teach the Purāṇas and pious practices. Then you will reach Vārāṇasī and attain the fulfilment of all your desires.

107. Now I shall mention something beneficial to you. Act according to it. After proceeding a little ahead, visit Lord Skanda stationed in front.

108. The Six-faced Lord will duly narrate to you the secret of Vārāṇasī in the same manner as has been recounted by Śiva to him. It will cause satisfaction to you, O Brāhmaṇa.

109. After getting the boon thus, Agastya bowed down to Mahālakṣmī and went to the place where the peacock-vehicled Lord Kuṃāra was present.

Footnotes and references:

[1]:

Here ‘Avimukta’ and ‘Kāśī’ are used as synonyms. But Tristhalīsetu limits it (Avimukta) to a circle with Viśveśvara as centre and 200 Dhanus (800 Hastas) as radius (HD IV.628). It is called ‘Avimukta’ as it is never left by God Siva.

[2]:

The lamentation of Agastya at the prospect of leaving Kāśī (vv 12 ff.) shows the importance of stay in Kāśī.

[3]:

The belief that Kāśī is not submerged during Pralaya (annihilation of the world) is probably due to the fact that the site of original ancient Kāśī i.e. Rājaghāṭa plateau was seldom submerged in flood-water. The ancient city of Divodāsa was on this plateau but it was completely destroyed by Qutb-ud-din Aibak, the general of Mohammad Ghori.

[4]:

A Yogic interpretation of the geographical position of Avimukta, vide Jābāla Upa. p. 145 of Upaniṣat Saṅgraha (MLBD).

[5]:

He is a Yakṣa regarded as the Police Chief of Kāśī. His stone idol is shown to wield a big cudgel. His temple is about a mile to the north of Viśveśvara temple. (For details vide infra ch. 30.)

[6]:

Out of 56 Gaṇeśas in Vārāṇasī, the Ḍhuṇḍhi Vināyaka is the chief. His temple is just near Viśvanātha and as such occupies a central position. His name is derived from √ḍhuṇḍi ‘to search’ (Infra Ch. 57.33). For other Gaṇeśas, see infra Ch. 57.59, 113.

[7]:

This is a joint appeal to Goddesses of Vārāṇasī, though they have separate temples as follows:

1. Viśālākṣī - to the south-west of Viśvanātha at Mīrā Ghāṭa
2. Bhavānī - at Rāma Temple near Annapūrṇā
3. Maṅgalā Gaurī - at Rāma Ghāṭa.
4. Jyeṣṭhā - to the west of Jyeṣṭheśvara
5. Saubhāgya-Vidhāna-Sundarī or Saubhāgya Gaurī - in Ādi-Viśveśvara Temple.

[8]:

This explains why Lakṣmī stayed at Kolhapur. The Purāṇa-writer is not aware that ‘Kola’ was the name of the Asura killed by Mahālakṣmī. The assumption of the form of a boar (Kola) by the Asura (v 78) is a conjecture of the Purāṇa-writer as Kola means a boar.