Chapter 39 - Manifestation of the Lord of Avimukta

[Sanskrit text for this chapter is available]

Note: Lakṣmīdhara, on the authority of the Liṅga Purāṇa, locates Avimukteśvara just to the north of Jñānavāpī, precisely where the mosque stands today and where Viśveśvara was previously located. Purāṇas and modern tradition in Vārāṇaśī regard Avimukteśvara as the Guru of Viśveśvara, whom the latter worshipped. ‘Today, however, a trace of that Liṅga—an ancient fragment of stone hidden amidst three Muslim graves on the north side of Jñānavāpī, is there. On Māgha Śivarātri day, some flowers are sprinkled on it. Recently a Liṅga ‘Avimukteśvara’ has been established to the south-east corner of the present Viśvanātha Temple”. (BCL, pp. 130-131)

Skanda said:

1. Listen, O glorious Agastya, to the sin-destroying narrative pertaining to Avimukta. It is the means of attaining the glory of permanent salvation and welfare.

2-3. The Supreme Brahman that has been revealed in the Vedas, which is devoid of Prapañca, indeterminate, has no diversity or fixed shape, is unmanifest and has both gross and subtle forms, has permeated this whole region, though it is omnipresent.

What else is there anywhere (beyond and outside it)? This is capable of liberating beings from bondage to the transmigratory world.

4-9. Listen to how Bhava (Lord Śiva) liberates (beings) here itself.

Śiva may liberate (beings) elsewhere with the help of great Yogic practice, great gifts made without any ulterior desire or by means of great austerities.

But in the process of liberation in the Kāśī shrine, Śiva does not seek the assistance of great Yogic practice, great liberal gifts, nor of long continuance of austerities. That is because he does not dissociates himself from Kāśī even during the greatest of calamities.

This alone is the great Yoga. There is another thing utilized here. The flower, fruit, leaf and water regularly offered unto the Lord of the Viśva with a good mental attitude, is the greatest of gifts, in this connection.

After taking bath in the nectar-like waters of Gaṅgā, if the devotee sits for a while steadily in the Muktimaṇḍapikā (‘the pavilion of salvation’), this alone is the most excellent penance.

After duly honouring a Bhikṣu (mendicant, recluse) in Kāśī, if alms are given to him, it is a great meritorious act. Tulāpuruṣa (the gift of anything weighing as much as the donor-devotee) does not deserve even the sixteenth part of this.

10. If one closes one’s eyes for a moment after thinking about Viśveśa in his heart on the right side of the Lord, this is most excellent Mahāyoga.

11. This alone is the fiercest penance if one subdues the fickleness of the sense-organs and disregards utterly hunger and thirst and stays in Kāśī.

12. If one takes food only at night on the fourteenth lunar day here, one obtains the benefit that one obtains elsewhere by performing Cāndrāyaṇa Vrata every month.

13. If one observes a single Upavāsa (fast) with great faith at Kāśī, one certainly gets the benefit of a month-long fast elsewhere.

14. Undoubtedly, by means of the fast on the eleventh lunar day at Kāśī one gets the great benefit mentioned as the result of Cāturmāsya Vrata elsewhere.

15. By performing fast on the Śivarātri day at Kāśī, one certainly gets the benefit through the avoidance of cooked food for six months elsewhere.

16. O sage, if one observes fast for three days at Kāśī one gets entirely the benefit an observer of holy vows gets by observing fasts for a year.

17. By drinking the water (of Gaṅgā) flowing in the northern direction at Kāśī, even if it be a mouthful, one obtains the benefit one gets elsewhere by drinking the water from the tips of Kuśa every month.

18. Who is competent enough to describe the unlimited greatness of Kāśī where Śiva whispers (a Mantra) into the ears of a creature about to die there?

19. Into the ear of the living being about to die, Śaṃbhu whispers that syllable on hearing which even the dead one becomes immortal.

20. Having gone to Mandara, Lord Śaṅkara frequently remembered the city of the enemy of Cupid, like you and yearned much to regain it and grieved over it.

Agastya said:

21. I was compelled to leave the city of Kāśī, O Lord, by the terrible Devas clever in achieving their own ends. Wherefore did Lord Hara leave it?

22. Is the Lord of Devas, wielding the Pināka bow, dependent upon others like me? Why did he leave Kāśikā, the heap of jewels of salvation?

Skanda said:

23. O sage born of Mitra and Varuṇa, I shall narrate the story how at the importunity of Brahmā, Sthāṇu abandoned Kāśī,

24. O sage, just as you were requested by the Devas for the sake of helping others, so also Rudra who is competent to protect his people was requested by Brahmā.

Agastya said:

25. O Six-faced One, how did Lord Rudra, the ocean of mercy, come to be requested by Druhiṇa (Brahmā)? What for was he requested? Tell me.

Skanda said:

26. Formerly, in Svāyaṃbhuva Manvantara, at the time of Padma Kalpa (when the world was conceived and created in the navel lotus of Lord Viṣṇu), O Brāhmaṇa, there was a drought that shook all the worlds and living beings.

27-28. This drought lasted sixty years. All the living beings were tormented by it. People took the way of life of sages, consuming fruits, roots etc., some staying near seashores, some staying near water-sheds on mountains and some staying in deep mountain gorges. The whole earth turned into wilderness without villages and Kharvaṭas (i.e., where villages and towns are settled at the foot of and on mountains).

29. There were only flesh-eaters in all the towns and cities. In the entire world, there were lofty trees licking the clouds (but were dry—Comm.).

30. Thieves were robbed by more powerful thieves here and there. All living beings saved their lives by sustaining themselves on meat.

31. When there was anarchy and chaos all over the world indicating great calamity, the endeavour at creation of the Creator became futile.

32. Due to the destruction of the created beings, the Creator of the universe (i.e., Brahmā) was greatly worried. When the population became depleted, Yajña and other rites got reduced.

33-39. When the rites were not in vogue, all the Yajñabhuks (Devas) became deficient in strength. Creator Brahmā became worried and began to ponder. Then he saw the excellent saintly king, the destroyer of enemies’ cities, well-known by the name Ripuñjaya. With all sense-organs steady, he was performing penance in the great religious spot Avimukta. He was a scion of the family of Manu and seemed like the rising spirit of the Kṣatriyas. Then God Brahmā came to him and said with great respect, “O King Ripuñjaya of great intellect, you are the protector of the earth. Protect the earth along with the oceans, mountains and forests.

Vāsuki, the king of serpents, will give you as wife, the Nāga girl named Anaṅgamohinī whose ornaments are virtue and decency.

O great king, being satisfied with the way in which you govern the subjects, the Devas of heaven (Divo Devāḥ) will give (dāsyanti) you every now and then jewels and flowers.

Hence you will get the well-known epithet Divodāsa. O king, may you be endowed with divine power by my power.”

40. On hearing the words of Brahmā, the excellent king eulogized him in diverse ways and spoke these words:

The King said:

41. O Grandfather of great intellect, the whole surface of the earth is full of people. How is it that the other kings are not asked? Why do you ask me alone?

Brahmā said:

42. When you justly govern the kingdom, the Lord will cause (adequate) rainfall. When a king becomes a sinner and indulges in vices, the Lord does not shower any rain.

The king said:

43. O Grandfather worthy of great esteem, you are capable of creating the three worlds. With my head bowed down, I receive your behest as a great favour from you.

44. I am desirous of submitting something. If you kindly do it for my sake, I shall govern the kingdom of the earth without a rival.

Brahmā said:

45. Out with it without delay, O king; regard it as carried out. Speak out what is in your mind, O king of powerful arms. There is nothing which cannot be given to you.

The King said:

46 If I am to be the lord of the earth, O Grandfather of all the worlds, let the Devas who are called Diviṣads (‘residents of heaven’) stay in heaven and not on the earth.

47. With the Devas staying in heaven and I remaining on the earth, the subjects will get happiness as the kingdom will be without rivals.

48-49. On being told “Let it be so” by the Creator of the world, Divodāsa announced with beating of war-drum: “Let the Devas proceed to heaven. Let not the Serpents come here. Let the men be peaceful and calm. Even as I govern the earth, let the Suras remain in their own places.”

50. In the meantime, even as Brahmā bowed down to Viśveśa and was about to submit something, the Lord said to him:

51-52a. “O Lord of the worlds, do come. The Mountain named Mandara has come here from Kuśadvīpa. He is performing a very difficult penance. We both shall go to grant a boon to him who has been performing penance for a long time.”

52b-53. After saying this, the Lord of Pārvatī got on to his bull and went to the place where Mandara was. He was accompanied by Nandi and Bhṛṅgi. The Bull-emblemed Lord, the god of Devas who was pleased within himself said thus:

54a. “Get up, Oh, get up, O excellent Mountain; welfare unto you. Speak out the boon you choose.”

54b-59. On hearing (the words of) Maheśāna, the three-eyed lord of the Devas, the Mountain bowed down on the ground many times and submitted: “O Śaṃbhu, O sole storehouse of mercy unto those who bow down, O lord asssuming various bodies playfully, though you are omniscient, how is it that you do not know my desire. O saviour of those who seek refuge in you, O lord conversant with all the events, O delighter of the hearts of everyone, O omnipresent Śarva, O creator of everything! If a boon is to be given to me, a stone by nature, who am a suppliant and am highly pitiable, O lord, O annihilator of the distress of those who bow down, I then desire to have parity with Avimukta Kṣetra. Accompanied by Umā, O Lord, be pleased to stay on my head along with all your attendants and proceed to Kuśadvīpa. This is the boon I seek.”

60. When Śaṃbhu, the bestower of everything to everyone tarried while pondering over (the grant of the boon), God Brahmā keeping his palms to his head out of reverence, came forward. Bowing down, he submitted to Śaṃbhu:

Brahmā said:

61. O Viśveśa, O Lord of the worlds, I have been engaged by your lordship who were pleased, (with the task) to create the four kinds of living beings.

62. With your permission I accomplished that task of creation with great effort. But due to the drought lasting over a period of sixty years, all the subjects of the earth perished.

63-64. There was a great chaos and anarchy. The universe experienced miserable plight. Thereupon, the saintly king named Ripuñjaya, born of the race of Manu, was crowned by me as the king to govern the subjects. That king of great penance and supreme power put forth a condition.

65. “If all the heaven-dwellers stay in heaven at your bidding and all the Serpents in the region of the Nāgas, then I shall rule the kingdom,”

66. I too said “Let it be so.” Let my words be made truthful. Thus, O storehouse of mercy, a boon too can be granted to Mandara.

67-73. Let that king have this desire fulfilled in order to protect the subjects.

After all, my suzerainty is only for two Ghaṭikās (of your reckoning). The same is the case with Śatakratu (Indra). Where do the men come under this reckoning since they wink (exist) but half a moment (of mine)?

Lord Hara who considered that Mandara was free from impurities and had beautiful caves, consented to it, thereby upholding the dignity of Brahmā.

Just as Kāśī bestows salvation always in the Jaṃbūdvīpa, so also for a long time that Mandara in Kuśadvīpa also became the bestower of salvation.

When the Lord was about to go to Mandara having diverse wonderful caves, he had established without the knowledge of Brahmā, his own Liṅga that constitutes one of his cosmic bodies in order to bestow all Siddhis on those who install, to give the glory of salvation to all the creatures that die and to protect the shrine of all who steadfastly stay here.

This pilgrimage centre was not entirely abandoned by the Pināka—bearing Lord who had repaired to the Mandara Mountain. He had not abandoned it in the form of the Liṅga. Hence it is remembered as Avimukta.

74. This holy spot was glorified by the name Ānandavana formerly. But since this time it became well-known over the world by the name Avimukta.

75. The name Avimukta was of both the holy spot as well as of the Liṅga. By attaining these two, no one enters the womb again.

76. By visiting Avimukteśvara Liṅga in the holy spot of Avimukta, one shall certainly be liberated from all bondages of Karma.

77. All adore Viśveśa. Viśveśa, the creator of the universe, worships Avimukteśvara Liṅga that bestows salvation and worldly enjoyment.

78. Before this, no Liṅga of anyone was installed anywhere by anyone. Nor did anyone know what the shape of a Liṅga was.

79. Brahmā, Acyuta and others as well as the sages including Vasiṣṭha installed Liṅgas after seeing the shape and form of Avimukta.

80. The great Avimukteśvara is proclaimed as the primordial Liṅga. It was only afterwards that other Liṅgas came into existence in the world.

81. Even by hearing the name of Avimukteśa a mortal being becomes instantly rid of all sins acquired throughout the life. In this matter no reflection or pondering is necessary.

82. From far away if one just remembers the Liṅga Avimukteśvara, he becomes instantly rid of the sins committed in two births.

83. By visiting Avimukta (Liṅga) in the great holy spot Avimukta, one sheds off the sins of three births and becomes meritorious.

84. By touching Lord Avimukteśa, the sin committed in five births due to ignorance or the swerving from perfect knowledge, perishes, not otherwise.

85. By adoring the great Avimukteśvara Liṅga a man becomes blessed and contented. Thereafter he shall not take birth again.

86. One who eulogizes, bows down to and adores Avimukteśvara in the holy spot of Avimukta in accordance with his intellect and capacity, himself is eulogized, bowed to and adored.

87. This Liṅga is one without beginning. It is adored by Viśveśa himself. This Avimukteśvara Liṅga in Kāśī should be assiduously resorted to for the purpose of salvation.

88. There are many Liṅgas in the holy shrines (elsewhere). They come (here) on the fourteenth day in the dark half of the month of Māgha.

89. If one keeps awake in the presence of Avimukteśa on the fourteenth day in the dark half of Māgha, one attains the goal of a Yogin who is devoid of sleep perpetually.

90. The Liṅgas of different shrines that bestow all the four aims of human life serve Avimukteśa on the fourteenth day in the dark half of Māgha.

91. If a man holds the Vajra (thunderbolt) of devotion to Avimukta Liṅga, why should he be afraid of the mountain of sins committed by him. He should be! bold and self-possessed.

92. Where is the great Liṅga Avimukta from which the four aims of human life come up? Where is the mountain of sins which is insignificant and which perishes the moment it is conceived?

93. They are deluded ones by whom the excellent Liṅga Avimukta has not been seen in the great holy spot Avimukta presided over by Viśveśa.

94. On seeing from afar a person who has visited Avimukta, Yama, the bearer of a baton, joins his palms in reverence and makes obeisance to him.

95. (Defective verse) Blessed is that eye wherewith Avimukta has been seen. Blessed are those hands that touch Avimukteśvara.

96. If one keeps himself pure and regularly performs Japa three times everyday, he shall obtain the benefit of one who dies in Kāśī though he may have actually died in a far-off place.

97. After seeing the great Avimukteśvara Liṅga one may go to another village (for some purpose). He shall fulfil his purpose quickly and return home safe and sound.