Chapter 30 - The Greatness of Vārāṇasī

[Sanskrit text for this chapter is available]

Skanda said:

1-2. O blessed Agastya, listen. Desirous of redeeming his grandfathers, King Bhagīratha propitiated Śrī Mahādeva with his great penance. That most excellent one among saintly kings wanted to redeem his forefathers who had been reduced to ashes by the curse of a Brāhmaṇa-sage (Kapila) and brought to the earth Gaṅgā which flows in three worlds.

3. For the sake of the great welfare of all the three worlds, the king brought Gaṅgā from there (the heaven) to the place where there was Maṇikarṇikā.

4. Hari’s Cakrapuṣkariṇī and Śaṃbhu’s Ānandakānana are the same. It is the excellent holy spot of the great Brahman, which bestows salvation without effort.

5. The scion of the family of Dilīpa walked ahead and brought Gaṅgā to the place where the city famous as Kāśī was. It is well-known as Kāśī because is revealed (kāśanāt) Nirvāṇa (Liberation).

6-11a. The great holy spot is called Avimukta because it is never left off by Śaṃbhu.

O sage, gold is invaluable by itself and classified as a precious (metal). When it is associated with diamond as sparkling as pure water, it becomes all the more valuable. Similarly, the Tīrtha of Cakrapuṣkariṇī was already the place of all welfare. It became more excellent due to the jewel-set earring of Śaṃbhu. In that Ānandakānana, the shrine of Śiva named Avimukta, the attainment of liberation was already possible. By the contact of Gaṅgā it has become all the more powerful. Ever since the time when Gaṅgā came into contact with Maṇikaraṇikā that holy spot has become difficult of access even to Devas.

After performing different types of act auspicious or otherwise, if a person dies in Kāśī, he shakes them off in an instant and becomes Amṛta (immortal).

11b-17a. One who dies in Kāśī becomes immortal (liberated) without Nididhyāsana (practice of continuous meditation) of Brahman known only from the Vedāntas, without Sāṅkhya (discrimination between Ātman and non-Ātman) and without Yoga (the practice with ancillaries).

O Pot-born Sage, without the knowledge that roots out Karmas, a person who dies in Kāśī becomes immortal, with the favour of the Moon-crested Lord.

With or without effort on one’s part, one shall abandon the body and die in Kāśī. Through the imparting of the Tāraka Mantra, he shall become immortal.

Even if one is fettered by the Guṇas of Prakṛti acquired in the course of many births, one who dies in Kāśī becomes immortal through contact with the confluence of Asi.

Casting off of the body here is Dāna (religious gift); casting off of the body here is Tapas (penance); casting off of the body here is Yoga—these in Kāśī accord the happiness of Nirvāṇa (salvation).

Even though a person had committed many evils, he can attain the greatest region of Viṣṇu sportingly, after casting off the body in Kāśī on reaching (Gaṅgā) flowing towards the North.

17b-23. All the Devas including Yama, Indra and Agni observed that all the people were eager to obtain salvation. Hence they accorded protection to the city.

The Devas made Asi river that was like a great sword that cut off the evil intentions of sinners. That Dhunī (river) was one that warded off the entry of the wicked ones. The Devas made Varaṇā that prevented all the obstacles and hindrances to that holy spot. Suras created Varaṇā that separated the activities of the wicked and the persons of good deeds. Suras made Asi on the South and Varaṇā on the North, which preserved the holy spot in its power to accord salvation. After making it they attained mental satisfaction.

On the Western side of the holy place, the Moon-crested Lord himself made Dehalivināyaka (‘Vighneśvara of the threshold’) for the purpose of guarding.{GL_NOTE::} All these three grant permissions to enter only to these, whose entry is permitted by the kind Lord Viśveśa and never to anyone else. In this regard I shall narrate an old story that causes great wonder and enhances devotion.

Skanda said:

24-25. On the shore of the southern sea, very near Setubandha, there was a certain merchant named Dhanañjaya.^[1] He was much devoted to his mother. He earned wealth through meritorious acts and with that wealth he propitiated beggars. These beggars spread his renown. He regularly worshipped the son of Yaśodā i.e., Lord Kṛṣṇa.

26. Though he rose very high due to his affluence, he bowed down due to this humility. Though he was an Ākara (mine) of good qualities, he did not loudly proclaim his own good qualities.

27. Though he was highly endowed with handsome features, he was averse to other men’s wives. Though he was fully equipped with all Kalā (Arts) he had his rise free from Kalaṃka (stigma).

28. Though his profession was commerce, O sage, he was usually fond of truth. Though he was out of the pale of Varṇas, he was praised by men of high castes in the world.

29. Though he was Sadācaraṇaga (‘always going on foot’, ‘going along the path of the good’), he was happy moving about in boats. Though he was Adaridra (‘not poor’), that intelligent man had an intellect poor in sins, (i.e., was pious)

30. Even as he was going about his activities thus once, due to the turn of times, his mother who had become very old and sick, died.

31. In her youth that was as transient as the shadow of a cloud but which she made resemble the flood of a river in rainy season, her own husband had been deceived by her.

32. A woman who out of delusion deceives her husband after attaining the prime of youth that can last but three or four days (i.e., for a brief period), goes to hell of endless duration.

33. Even if he is righteous, the husband shall fall off from heaven acquired with great difficulty if the woman (wife) breaks her chastity. Hence chastity should be preserved by women.

34. The wicked woman herself falls into the hell Viṣṭhāgarta (‘Abysmal depth of faeces’) and stays there till all living beings are annihilated. Thereafter, she is born as a sow.

35. Then she shall become a flying fox eating its own faeces and hanging suspended from a tree or she will be born an owl, blind during the day and staying in the hollow of a tree.

36. With great effort, this body, the receptacle of meritorious results, should be guarded by a woman from the evil touch of another man that may appear to give pleasure.

37. Did not a chaste woman by her order make the rising sun remain motionless by this every body but surrendered to her husband?

38. Did not Atri’s wife, Anasūyā, devoted to the vow of serving her husband, conceive in her womb the three Lords (viz gods Brahmā, Viṣṇu and Śiva) by the power of her own husband?

39. By the fidelity to her husband a woman can acquire extensive renown here (in this world) and perpetual residence in heaven. Also she can get the companionship of the Goddess of Wealth.

40. That woman (mother of Dhanañjaya) forsook her eternal duty towards her husband due to her evil propensities. Having become a wanton, she went to hell after death.

41. As for Dhanañjaya, he became righteous and pious because he associated with a Śivayogin whereby his penance rose up.

42. The pious-souled Dhanañjaya was highly devoted to his mother. He carried the ashes and bones of his mother and took the path leading to Gaṅgā.

43-46. He bathed (the bones) with Pañcagavya (five milk products) and then with Pañcāmṛta (candy, honey etc.). Thereafter he applied Yakṣakardama (special type of unguent) and adored them with flowers. Then he covered them with five different kinds of cloth, viz. Netravastra, Paṭṭāṃbara, Surasavastra, Mañjiṣṭhavāsas and Nepālakaṃbala. After that he covered them with pure clay. Alas, that merchant put all of them in a copper casket. He carried the entire thing and while on his way he never touched anyone of low caste. With purity he used to lie down on bare ground (during nights). The poor merchant fell down with fever before completing his journey.

47-49. A burden-bearing porter was engaged by him after giving him reasonable wages. O Pot-born Sage, of what avail is much talk? He reached Kāśī. He kept the porter there for guarding his luggage. Dhanañjaya went to the bazar to bring some articles of food etc. After getting an opportunity, the porter took away the copper casket from the bundle thinking it to be a money-chest and went home.

50-51. He returned to the place of rest but did not see him. Thereupon, Dhanañjaya looked into his bundle hurriedly and saw it devoid of the casket. He cried “Alas! Alas!” Beating his chest, he lamented much. Searching for him he went here and there.

52. Without taking his bath in Gaṅgā, without visiting the Lord of the universe, Dhanañjaya went to the abode of that porter.

53. That porter had seen the bones inside the copper casket in the forest. He heaved a sigh, abandoned it there and went to his house.

54-60. With his throat, lips and palate parched, the merchant reached that house. Within the hut he saw that piece of his cloth. He felt a little assured with hope and so asked the porter’s wife, “Tell me the truth. Do not be afraid. I shall give you more money certainly. Where has your husband gone? Give me my mother’s bones. O gentle lady, we are pilgrims; we will not harm you. Unknowingly but greedily the casket of bones was taken away by him. O fair lady, this is not his fault. Perhaps my mother’s fate is such. Or it is not even my mother’s fault. I, her son, am an unlucky fellow. O Bhilla woman, I am not destined to fulfil the duty of a son. I have endeavoured but luck being apathetic, I am not successful. Let the forest-wanderer come on the strength of my truthful words. Let him not fear. Let him quickly show me the bones. I shall give you more money.” On being told thus the Bhilla woman told her husband (everything).

61. That hunter with his head hanging down in shame told him everything and took Dhanañjaya to the forest.

62. Unfortunately the forest-wanderer (i.e., the porter) had forgotten that spot, O sage. He wandered around in the forest becoming utterly confused as to directions.

63-67. He went from place to place in the forest. Wandering from forest to forest the man became weary and sad. Leaving off the pilgrim in the middle of the forest, he went back to his hut. After wandering here and there for two or three days that excellent pilgrim became lean with hunger. With his throat and lips parched, the merchant lamented “Alas! Alas!” With a faded face he reached the city of Kāśī. From the people he learnt the unfortunate doings (of his mother). O sage, then the pilgrim went to Gayā and Prayāga and thereafter went back to his native place. O Pot-born Sage, even after gaining an entry into Kāśī, her bones were immediately sent out because the permission of Viśveśvara had not been received.

68. A sinner may reach Kāśī, as a result of some little merit; but he does not attain the benefit of that holy place. Instatly [Instantly?] he goes out.

69. Hence the behest and permission of Viśveśvara is the giver of a chance to stay in Kāśī where Asi and Varaṇā have been engaged in the work of the protection of the holy place.

70. After getting into contact with Asi and Varaṇā, O great sage, Kāśikā has become well-known as Vārāṇasī ever since^[2].

71. Vārāṇasī is, in this world, that merciful divine entity where all living beings can easily abandon the body, enter instantaneously the splendour of the vision of Viśveśvara, and take up the bodiless state of salvation, and experience the identity of Brahman and Ātman.

72. “O creature, you have immersed yourself in many excellent Tīrthas. Though you died there you are reborn and never have you enjoyed peace.” So says Vārāṇasī. “Dying here you will attain immortality now; by my power, you shall become (identical with) Smaraśāsana (Śiva).”

73. A twice-born who falls (and dies) in the sacred waters of other places, attains the status of Devas etc. but not so in Kāśī. It is surprising that even a Pulkasa (a low-caste man) who falls here does not rise again (i.e., is not reborn); to say nothing of a high-born one.

74. This is that city where that enemy of Puras (i.e., Śiva) who is Purahā (the destroyer of the body—Pura—at the time of salvation), desires to grant the highest aim of life and hence makes all the denizens of this city attain the perfection of attaining the other shore of the ocean of worldly existence.

75. After diving into the waters of other holy places, a man discards the sinfully defiled body and becomes a deity in heaven; but after casting off the body in the precincts of Kāśī he becomes doubtful of having even a body (i.e., rebirth in Saṃsāra).

76. Without recourse to the practice of Yoga and the frequent meditation on the unity of Brahman and Ātman, but making the Tārakamantra heard, Vārāṇasī, the remover of the distress of common people, points out the Absolute Brahman to non-Yogin laymen whereby they cease to be reborn.

77. Alas! after desiring for some desirable region, someone completely forsakes his body, in the precincts of Vārāṇasī that is the abode of Dharma, Artha and Kāma and that grants everything wished for, and becomes more delighted. Let his gain be the cessation of the root (cause of rebirth), since it has been reduced to void.

78. Alas! the laymen inhabiting Kāśī are certainly deceived by the Lord having a female in half of his body and an eye in the forehead, who has seized their desired body, the receptable of good deeds and has granted them only salvation without rebirth.

79. Vārāṇasī is the sole ground of unlimited number of shining merits, all the embodied persons whereof are (like Śiva) stained in their neck by poison, have an eye in the forehead, have a beautiful body of woman in the left half and are bereft of the body in the end (i.e., get salvation).

80. This Ānandakānana is the bestower of happiness even before; there (we have) Maṇikarṇikā, the lake caused by the discus, contact with the celestial river and the most important resort of the Lord of the universe. What is there which is not conducive to liberation?

81. Here, in this world, Vārāṇasī is the most excellent (city) with the two rivers Varaṇā and Asi. It causes grief by the destruction of the sense of separateness. It has shining glory, due to the presence of the celestial river. It is immovable (even at the time of Pralaya) and is the place of rest of the Lakṣmī of salvation (which is) bereft of blemishes. Why does a deluded creature languish after forsaking this (holy city)?

82. (O deluded one,) why do you go away forsaking Kāśī that can be attained only through the blessings of Saṃbhu and that holds salvation in her very hands? Alas, have you forgotten the misery arising from stay in womb and the fettering and the hitting inflicted by the messengers of Kṛtānta (god of Death)?

83. The other holy rivers (and spots) remove sins immediately, accord much weal and take (the pilgrim) to heaven. But Vārāṇasī causes utter annihilation of the very root of worldly existence, if one drinks, dives in (the waters of Gaṅgā), performs holy rites and casts off the body (here).

84. By casting off their bodies in Maṇikarṇikā in the precincts of the city of Kāśī, embodied beings obtain without hindrance a body that has an eye in the forehead, that has blue lustre in the neck and that has a beautiful female in the left half (i.e., he attains identity of form with Śiva).

85. After comprehending the power of the holy place, if anyone casts off his impure, stinking body in Maṇikarṇikā, he at once gets merged into the lustre of self-knowledge and does not become separated even in the course of another Kalpa.

86. Those who have their minds and sense-organs filled with too much of passion and other defects and hence consider Kāśī on a par with the other holy places around, despite the fact that the great prowess of Kāśī is unrivalled and divine, are sinners. No one should even talk to them.

87. Why do you, O deluded one, wander in various directions after abandoning Vārāṇasī, the favourite capital city of the destroyer of the god of Love? Even after obtaining the permanent glory and lustre of liberation inaccessible to Brahmā and others, do you covet ordinary worldly wealth fickle by nature?

88. If any man endeavours, it is not difficult for him to acquire learning, wealth, houses, elephants, horses, servants, garlands, sandal-paste, women of exquisite beauty and even heaven; but Vārāṇasī that accords liberation even to locusts and moths, is not easily available.

89. In order to find out the comparative weight the worlds, chief of which is Vaikuṇṭha and Kāśīkā, were held in balance. On account of their lightness they (all the worlds) went up. On account of the heaviness of all the four aims of life, this city remained low down.

90. A man or a non-man (animals, immobiles) occupying Kāśī city after being established here (by the Lord), is to be revered like the sole Lord Rudra. On account of the weight of miseries caused by nature and various kinds of diseases he shall dispel Karmas and merge into the brilliance of the great Lord.

91. Alas, by casting off the body that is the abode of pains and miseries of birth and death and that is subject to steady misfortunes in Kāśī, how is it that this deluded creature does not take up a brilliant body that is the abode of the greatest bliss and that is steadier, as though accepting a broken bell-metal (for something new)?

92. Alas, it is a pity that this world (people) endures pain. Its intellect is affected by the weight of adversities of great power that destroy all riches but whose end is inevitable. Why should the world be afflicted while Kāśī is present on this earth, where at the time of death Śiva whispers something into the ear whereby the creature does not enter the cave of womb again?

93. Of the two sets of people, one staying in the city of Kāśī taking two or three meals a day and doing everything as one pleases and the other taking in only the air and keeping all the sense-organs under control and remaining a forest-dwelling recluse, there is a speciality in the people dwelling in Kāśī.

94. Of the people meeting with death at Kāśī there is no difference between those who commit sins and those of meritorious deeds, because in this barren spot their seeds of (sins and merits) caused by their Karmas do not germinate, because they have been burned up by the eye of Śiva.

95. O Daughter of the Mountain, all who die at Kāśī become immortal whether they are rabbits, mosquitoes, cranes, parrots, sparrows, wolves, jackals, horses, serpents, monkeys or men.

96. O Daughter of the Lord of Mountain, those who continuously live in Kāśī are considered to be my attendants staying on the earth. They are not dreadful. They are adorned with Rudrākṣas and leading serpents. They hold the Crescent Moon and are marked with Tripuṇḍra (three parallel lines with holy ash).

97. Whatever their number, all the creatures that stay here in Kāśī, those that move about in water and on the ground, fish, jackals, etc., have the bodies of Rudra, due to my blessings. After the death of the body, they merge into me.

98-102. O goddess, Rudras with rain as their arrows are glorified in heaven; those in the atmosphere are the ones with wind as their arrows; and, O dear lady, those on the earth are the ones with food-grains as arrows.

Hundred Rudras are stationed in the east, south, west and the north; those who recite the Vedas mention about the Rudras stationed above. Innumerable, thousands of Rudras are on the earth too. In Kāśī there are more creatures in the form of Rudra than all these mentioned in the Śruti. Hence, O Pot-born Sage, Avimukta is mentioned as Rudravāsa (‘Abode of Rudras’). Therefore, a man who adores all those stationed in Kāśī belonging to the different castes and the different stages of life with great faith and the belief that they are the Lord himself, attains the benefit of the direct worship of Rudra.

103-104. The word Śma means ‘dead body’. Śāna means ‘lying down’. O sage, those who are skilful in the use of words and their meanings explain the derivation of the word Śmaśāna thus. Kāśī is called ‘Mahāśmaśāna’ because the great Bhūtas (elements) lie down here like corpses. Hence it is a great Śmaśāna (cremation ground).

105-107. The earth gets dissolved in water at the time of the ultimate annihilation. The waters get dissolved in the fierce valley of the mouth of fire. The great fire gets dissolved in Mātariśvan (wind) which gets dissolved in Vyoman (firmament). Vyoman gets dissolved in Ahaṃkāra. That Ahaṃkāra along with sixteen Vikāras (products) gets dissolved in Mahat otherwise called Buddhi (the Cosmic Intellect). Alas, Mahat gets dissolved in Prakṛti. That Prakṛti consisting of the three Guṇas remains entangled with and embracing Pumān. The great Pumān is the twenty-fifth Principle. He is the lord of the body, his abode. He enlivens the body and the sense-organs.

108. This is called Prākṛtapralaya wherein Brahmā, Hari and Rudra also get dissolved. The great Īśvara, with Time as his form, absorbs sportively that Puruṣa also.

109. He is called Mahāviṣṇu by learned men; they cite him as Mahādeva. He is Śiva devoid of end, beginning and middle. He is the Consort of Śrī. He is the Consort of Pārvatī too.

110. In the course of the Dainaṃdina Pralaya (day-to-day annihilation) Hara with many bones of Saṃvarta as his ornament, lifts up his own city at the tip of his trident and holds it aloft. Hence Kāśī is devoid of Kali and Kāla (the ravages of Time and death).

Skanda said:

111. Thus, O Brāhmaṇa, Ānandakānana is mentioned as Vārāṇasī, Kāśī, Rudravāsa and Mahāśmaśāna.

112. It was narrated thus by Śaṃbhu, the Lord of Devas to the goddess. It was heard by me in the same manner as mentioned to Viṣṇu formerly. This is the great secret of Kāśī which has been described to you.

113. By repeating this meritorious chapter that destroys great sins and by narrating this perfectly to Brāhmaṇas, one is honoured in the world of Śiva.

114. Hereafter, O Pot-born Sage, what is it that you wish to hear? Tell me. The story of Kāśī gives me pleasure on being narrated (again and again).

Footnotes and references:

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[1]:

The shrine of this Vināyaka is on the Pañcakrośī Road to the west of Kāśī. It shows the traditional western limit of the city.

[2]:

The story of Dhanañjaya illustrates how even the bones of a sinner are inadmissible in Kāśī.

[3]:

Popular etymology of the name Vārāṇasī.