Chapter 94 - Manifestation of Amṛteśa and Other Liṅgas

[Sanskrit text for this chapter is available]

Skanda said:

1-2. O great sage, I shall describe other Liṅgas too, the chief among which is Amṛteśa. The very name of these Liṅgas bestows nectar.

Formerly there was a sage here (in Kāśī) leading the life of a householder. His name was Sanāru. He was always engaged in Brahmayajña (teaching Vedas). He always considered guests as his deity.

3. He was always engaged in the adoration of the Liṅga. He never took monetary gifts from pilgrims in the holy spot. The son of Sage Sanāru was Upajaṅghani.

4. Once he went to a forest where he was bitten by a serpent. Then he was brought to his hermitage by his friends.

5. After heaving a heavy sigh Sanāru took Upajaṅghani to the cremation ground in the vicinity of Svargadvāra.

6-7. A Liṅga in the shape of a Bilva fruit (Śrīphala) was lying as if hidden there. The sensible sage had placed the dead body there and thought: ‘How can the boy bitten by a serpent be cremated?’ In the meantime the boy Upajaṅghani was revived to life. He got up like one who had been sleeping.

8. On seeing Upajaṅghani alive and active once again, Sanāru was struck with great wonder.

9. ‘What is the cause of my son Upajaṅghani’s ability to be alive and active? The serpent that bit him outside the holy spot had not made him dead (when brought within this holy place)

10-12. Even as the sage was pondering over the resuscitation of the son, an ant brought another dead ant there itself, which also regained life and walked away. After knowing the truth indicated by the revival the sage dug up the ground with his soft palm. There a Liṅga of the size of a Bilva fruit was seen by him.

13-14. That Liṅga was adored there by Sanāru along with all the members of his family; a name Amṛteśvara also was assigned to that long standing ancient Liṅga. One shall certainly attain immortality by touching this Liṅga in Ānandakānana.

15-16. After worshipping Amṛteśa that sage reached his home with the son resuscitated. It was seen by the people with wonder. Ever since then, O eminent sage, that Amṛteśa Liṅga has been bestowing spiritual power on men in Kāśī. It may become hidden once again in Kali age.

17. On coming in touch with Amṛteśvara dead persons come to life instantly. Merely by touching it those who are alive attain immortality.

18. There is no other Liṅga anywhere on the earth equal to Amṛteśa. In Kali Yuga it is rendered hidden by Śaṃbhu intentionally.

19. If even the name of Amṛteśvara in Kāśī is remembered by people, they will never have the fear arising from malignant Planets etc.

20. O sage, there is another great Liṅga named Karuṇeśvara in the vicinity of Mokṣadvāra in front of Mokṣadvāreśvara.

21-23. By visiting that highly merciful Liṅga no one will be able to go out of the holy spot (i.e., will get salvation there itself).

Holy ablution should be taken in Maṇikarṇikā. Karuṇeśvara should be visited. Fear arising from obstacles to the holy spot should be joyously discarded.

On Mondays the devotee shall observe the vow of taking in food once only (per day). The observer of the Vrata should worship Karuṇeśvara with Karuṇamalli flowers.

24. Satisfied with that Vrata Lord Karuneśvara will never banish him from the holy spot. Hence this Vrata should be observed.

25-28. Karuṇeśvara may also be worshipped with the leaves or the fruits thereof (i.e. of the Karuṇāmallikā plant). If a person devoid of perfect knowledge does not know that Liṅga, he will worship Karuṇā plant uttering “May the Lord of Devas be pleased.”

If a twice-born observes this Vrata every Monday for a year Karuṇeśa shall become pleased with him and shall grant him whatever is desired. Karuṇeśa should be visited purposefully here in Kāśī by men.

Thus the excellent greatness of Karuṇeśa has been narrated to you, on hearing which no fear arising from obstacles shall occur in Kāī.29. By visiting both, i.e., Svargadvāreśvara^[1] and Mokṣadvāreśvara in Kāśī, one shall obtain heavenly pleasures and salvation.

30. Another Liṅga namely Jyotīrūpeśvara Liṅga shines in Kāśī. By worshipping it the devotees become brilliant in form.

31. There is no doubt about it that a man obtains radiance in form by worshipping the great Lord Jyotīrūpeśvara on the banks of the Cakrapuṣkariṇī.

32. Ever since the advent there of the excellent river Bhāgīrathī, the celestial river joyously worships that Liṅga.

33. Formerly when Viṣṇu was performing penance here, that lustrous Liṅga manifested itself here. Hence, this holy spot is splendid.

34. Even if a person meditates on Jyotīrūpeśvara on the banks of Cakrapuṣkariṇī or from a long distance, Siddhi cannot be far away from him.

35. O excellent one, among all these fourteen Liṅgas, eight Liṅgas are of great power. They are like forest-fire unto the seeds of Karmas.

36-37. These thirty-six Liṅgas are conducive to the greatness of the holy spot: the fourteen Liṅgas beginning with Oṃkāra, the great eight Liṅgas beginning with Dakṣeśvara and the fourteen Liṅgas beginning with Śaileśa.

38. Sadāśiva in the form of the thirty-six Tattvas^[2] (viz. five Śuddha, seven Śuddhāśuddha and twenty-four Aśuddha) is stationed in these Liṅgas always in this holy spot and imparts the Tāraka knowledge.

39. This is the central principle indeed in the form of thirty-six Liṅgas. By resorting to these, all wretched states (such as Hell) can be averted.

40. O sage, certainly these Liṅgas are highly mysterious and esoteric. Due to the power of these Liṅgas, salvation here is assured.

41. O highly intelligent one, Kāśī is the holy spot of salvation, due to these Liṅgas. These other Liṅgas manifest themselves in every Yuga.

42. This holy spot Ānandakānana of Śaṃbhu is beginningless. Those who attain permanent stability (or death) here are undoubtedly liberated ones.

43. Yogic Siddhi is definitely achieved here; so also Tapassiddhi (i.e. the fruit of penance); Siddhis (attainment of ‘fruits’) in Vratas, Mantras, Tīrtha are certainly achieved here.

44. The Ānandavāṭikā (‘pleasure grove’) of Śaṃbhu is the source of origin of what is called the set of eight Siddhis, the great ones, beginning with Aṇimā.

45. This Ānandakānana is the abode of the glory of salvation. This is attained through merits and should not be abandoned by one afraid of worldly existence.

46. This alone is the great profit; this alone is the most excellent penance; this alone is the highest, merit that Vārāṇasī is obtained.

47-48. Death is inevitable to one who is born and it may happen anywhere. The goal to be obtained afterwards may be auspicious or inauspicious in accordance with the Karmas. After realizing that death is inevitable and that one attains a condition in accordance with one’s Karmas, Kāśīkā should be resorted to positively because it eradicates all Karmas.

49. After attaining human birth, though the life may be extending over only a moment, those who do not resort to the city of Kāśī, are deprived of everything they possess. They are dull-witted.

50. Rare is human birth and rare is the city of Kāśī. Those who are in contact with both are undoubtedly liberated.

51. Where are such austerities here; where is that excellent Yoga whereby liberation is obtained? The most excellent salvation is obtained by residing here in Kāśī.

52. It is truth. Again (I affirm that) it is the truth. Again and again, it is asserted as truth. There is no other place on the earth like Kāśī for the attainment of salvation.

53. Viśveśa is the bestower of salvation always. The north-flowing (river) is conducive to salvation. There is liberation in Ānandakānana. Salvation is to be attained nowhere else.

54. The only bestower of salvation is Viśveśa. No one else. He makes (people) reach Kāśī and grants salvation (to them) and not through other means.

55. Sāyujya Mukti (i.e. liberation in the form of complete unification in God) is to be attained here alone. Sānnidhyādi (‘nearness to Śiva etc.’) can be attained through other means. This too is not easily obtained certainly (elsewhere). But salvation in Kāśī is easily obtained.

Skanda said:

56. listen, O Agastya, the most fortunate one; I shall tell you the future that Kṛṣṇadvaipāyana Vyāsa will speak as a great statement later on and what he will do afterwards in order to come to a decisive conclusion.

Footnotes and references:

[1]:

Svargadvāreśvara—A temple set into the city of Vārāṇasī several hundred yards up-hill from the river along the lane called Brahma Nāla which was formerly a rivulet. (BCL. 251)

[2]:

The thirty-six Tattvas are as follows:

()i Five Śuddha Tattvas are: Śiva, Śakti, Sadāśiva, Īśvara and Vidyā.

(ii) Seven Śuddhāśuddha Tattvas are: Māyā, Kāla, Niyati, Kalā, Avidyā, Rāga and Puruṣa.

(iii) Twenty-four Aśuddha Tattvas are: Prakṛti, Buddhi, Ahaṃkāra, five Tanmātras, five Mahābhūtas, Manas, five cognitive organs and five conative organs.