The Greatness of Kāśī (Kāśī-māhātmya) and Avimukta’s Liberative Power

Verse 1

मांधातोवाच । भगवन्सम्यगाख्यातं सर्वज्ञेन कृपालुना । मोहिनीचरितं पुण्यं महापातकनाशनम् ॥ १ ॥

Māṃdhātā said: “O Bhagavān, you who are all-knowing and compassionate have rightly narrated the holy account of Mohinī, the destroyer of the greatest sins.”

Verse 2

पतिं पुत्रं सपत्नीं च या प्रसह्य भवार्णवात् । मोचयामास धर्मस्य रक्षणे पितुराज्ञया ॥ २ ॥

By sheer resolve she delivered her husband, her son, and her co-wife from the ocean of saṃsāra, acting on her father’s command for the protection of dharma.

Verse 3

सा ब्रह्मपुत्री सर्वज्ञा सर्वलोकहिते रता । पुरोधसंच संप्राप्ता शरणं प्रभुमात्मनः ॥ ३ ॥

She—Brahmā’s daughter, all-knowing and devoted to the welfare of all the worlds—approached the family priest as well, and took refuge in her own Lord and Master.

Verse 4

श्रुत्वा गयाया माहात्म्यं पितॄणां गतिदं परम् । भूयः पप्रच्छ किं विप्रं वसुं वेदविदांवरम् ॥ ४ ॥

Having heard the supreme greatness of Gayā, which grants the pitṛs (ancestors) their highest course, he again questioned the brāhmaṇa Vasu, foremost among the knowers of the Vedas.

Verse 5

वसिष्ठ उवाच । श्रृणु भूप प्रवक्ष्यामि यदपृच्छत्पुनर्वसुम् । मोहिनी मोहिमापन्ना तीर्थसेवनकामुका ॥ ५ ॥

Vasiṣṭha said: Listen, O king; I shall explain what the sage Punarvasu asked. Mohinī—fallen into delusion—became eager for the devotional practice of serving by visiting the sacred tīrthas.

Verse 6

मोहिन्युवाच । साधु साधु द्विजश्रेष्ठ लोकोद्धरणतत्पर । त्वया ह्यनुगृहीताहमधुना करुणात्मना ॥ ६ ॥

Mohinī said: “Well done, well done, O best of the twice-born, ever intent on uplifting the world. Now, through your compassionate heart, I have truly been shown grace.”

Verse 7

श्रुतं पुण्यं मया ब्रह्मन् गयामाहात्म्यमुत्तमम् । गोप्यं पितॄणां गतिदं धर्माख्यानं सुखावहम् ॥ ७ ॥

O Brahmin, I have heard the supremely sacred greatness of Gayā—this confidential dharma-narrative that grants the ancestors (pitṛs) their destined course and brings happiness.

Verse 8

अधुना वद विप्रेंद्र काशीमाहात्म्यमुत्तमम् । मया पूर्वं श्रुतं ब्रह्मन् किंचित्संध्यावलीमुखात् ॥ ८ ॥

Now, O Viprendra, best of brāhmaṇas, please tell the supreme greatness of Kāśī. Formerly, O revered Brahmin, I heard only a little of it from the mouth of Saṃdhyāvalī.

Verse 9

तेन मे स्मृतिमापन्नं विस्तराद्वद सांप्रतम् । वसिष्ठ उवाच । तच्छ्रुत्वा मोहिनी वाक्यं वसुस्तस्याः पुरोहितः ॥ ९ ॥

“By that, my memory has been restored—now tell it in detail.” Vasiṣṭha said: Having heard the words of Mohinī, Vasu—her family priest (purohita)—responded.

Verse 10

वेदवेदांगतत्त्वज्ञः प्राह तां श्रृयतामिति । वसुरुवाच । शुभा काशीपुरी धन्या धन्यो देवो महेश्वरः ॥ १० ॥

The knower of the true principles of the Vedas and the Vedāṅgas said, “Let it be heard.” Vasu spoke: “Auspicious is the city of Kāśī; blessed indeed is Kāśīpurī, and blessed is the god Maheśvara.”

Verse 11

यः सेवतेऽनिशं काशीं मुक्तिदां वैष्णवीं पुरीम् । याचयित्वा हरेः क्षेत्रं स्थितो देवः सनातनः ॥ ११ ॥

Whoever constantly serves Kāśī—the Vaiṣṇava holy city that bestows liberation—does so because the Eternal God, having requested it as Hari’s sacred domain, abides there.

Verse 12

पूजयंस्तं हृषीकेशं पूज्यमानः सुरादिभिः ॥ १२ ॥

Worshipping that Hṛṣīkeśa—Viṣṇu, the Lord of the senses—he himself was worshipped by the gods and other celestial beings.

Verse 13

वाराणसी तु भुवनत्रयसारभूता रम्या नृणां सुगतिदा किल सेव्यमाना । अत्रागता विविधदुष्कृतकारिणोऽपि पापक्षये विरजसः सुमनः प्रकाशाः ॥ १३ ॥

Varanasi is indeed the very essence of the three worlds—delightful; and when revered and served, it grants human beings a blessed destiny. Even those who have committed many kinds of evil deeds, upon coming here, become stainless as their sins are destroyed, their minds shining with purity and clarity.

Verse 14

इदं गुह्यतमं क्षेत्रं सर्वप्राणिसुखावहम् । मोक्षदं सर्वजंतूनां वैष्णवं शैवमेव च ॥ १४ ॥

This sacred pilgrimage-site is most secret in its inner greatness and brings happiness to all living beings. It grants liberation to all creatures, and it is both Vaiṣṇava and Śaiva in nature.

Verse 15

ब्रह्मघ्नगोघ्नगुरुतल्पगमित्रध्रुक्चन्यासापहरक्लशिदादिनिषिद्धवृत्तिः । संसारभूतदृढपाशविमुक्तदेहो वाराणसीं शिवपुरीं समुपैति मर्त्यः ॥ १५ ॥

Even a mortal of forbidden conduct—one who has slain a brāhmaṇa, killed a cow, violated the teacher’s bed, betrayed a friend, stolen a sacred deposit (nyāsa), afflicted others, and committed similar sins—upon reaching Vārāṇasī, the City of Śiva, is freed from the firm bonds of saṃsāra.

Verse 16

क्षेत्रं तथेदं सुरसिद्धजुष्टं संप्राप्य मर्त्यः सुकृतप्रभावात् । ख्यातो भवेत्सर्वसुरासुराणां मृतश्च यायात्परमं पदं सः ॥ १६ ॥

Having reached this sacred kṣetra—frequented by devas and siddhas—through the power of past merit, a mortal becomes renowned among all devas and asuras; and after death, that person attains the supreme abode.

Verse 17

क्षेत्रेऽस्मिन्निवसंति ये सुकृतिनो भक्ता हरौ वा हरे पश्यंतोऽन्वहमादरेण शुचयः संतः समाः शंभुना । ते मर्त्यां भयदुःखपापरहिताः संशुद्धकर्मक्रिया भित्वा संभवबंधजालगहनं विंदंति मोक्षं परम् ॥ १७ ॥

Those meritorious devotees who dwell in this sacred kṣetra—devoted to Hari (Viṣṇu)—pure and saintly, beholding Him day after day with reverence (and deemed equal in sanctity even by Śambhu), become free from fear, sorrow, and sin while still in mortal life. Their rites and conduct are purified; and, breaking through the dense thicket of bonds born of repeated becoming, they attain the supreme mokṣa.

Verse 18

द्वियोजनमथार्द्धं च पूर्वपश्चिमतः स्थितम् । अर्द्धयोजनविस्तीर्णं दक्षिणोत्तरतः स्मृतम् ॥ १८ ॥

Its extent from east to west is said to be two and a half yojanas; and its breadth from south to north is remembered as half a yojana.

Verse 19

वरणासिर्नदी यावदसिः शुष्कनदी शुभे । एष क्षेत्रस्य विस्तारः प्रोक्तो देवेन शंभुना ॥ १९ ॥

O auspicious one, from the river Varṇāsī up to the dry river Asi—this is the extent of the sacred kṣetra, as declared by the deva Śambhu (Śiva).

Verse 20

अयनं तूत्तरं ज्ञेयं तिमिचंडेश्वरं ततः । दक्षिणं शंकुकर्णं तु ॐकारे तदनंतरम् ॥ २० ॥

Know that the northern course is called Timicaṇḍeśvara; and next to it, on the southern side at Oṃkāra, stands the shrine of Śaṅkukarṇa.

Verse 21

पिंगला नाम यत्तीर्थं आग्नेयी सा प्रकीर्तिता । शुष्का सरिच्च सा ज्ञेया लोकार्को यत्र तिष्ठति ॥ २१ ॥

That sacred ford is called Piṅgalā, renowned as belonging to the Āgneya quarter of Agni. Know it also as a dried-up river, where the “sun of the worlds” (lokārka) abides.

Verse 22

इडानाम्नी तु या नाडी सा सौम्या संप्रकीर्तिता । वरणा नाम सा ज्ञेया केशवो यत्र संस्थितः ॥ २२ ॥

The channel known as Iḍā is proclaimed to be gentle and lunar in nature. It should be understood as the Varaṇā, where Keśava (Viṣṇu) abides.

Verse 23

आभ्सां मध्ये तु या नाडी सुषुम्ना सा प्रकीर्तिता । मत्स्योदरी च सा ज्ञेया विस्वरं तत्प्रकीर्तितम् ॥ २३ ॥

That nāḍī which lies in the middle among the channels is proclaimed to be Suṣumnā. It should also be known as Matsyodarī; and that central current is said to be ‘Visvara’.

Verse 24

विमुक्तं न कदा यस्मान्मोक्ष्यते न कदाचन । महाक्षेत्रमिदं तस्मादविमुक्तमिद स्मृतम् ॥ २४ ॥

Because this place is never abandoned and is never deprived of its sanctity at any time, it is therefore a great sacred field; hence it is remembered as “Avimukta”—the Never-Forsaken.

Verse 25

प्रयागादपि तीर्थादेरधिकं दुस्तराच्छुभे । अनायासेन वै यत्र मोक्षप्राप्तिः प्रजायते ॥ २५ ॥

O auspicious one, there is a holy place greater even than Prayāga and other tīrthas—where, without arduous striving, the attainment of mokṣa naturally arises.

Verse 26

नानावर्णा विकर्णाश्च चांडाला ये जुगुप्सिताः । किल्बिषैः पूर्णदेहाश्च प्रकृष्टैः पातकैस्तथा ॥ २६ ॥

Those despised as caṇḍālas—of many distorted complexions and with deformed ears—bear bodies filled with sin, brought about as well by grievous transgressions.

Verse 27

भैषजं परमं तेषामविमुक्तं विदुर्बुधाः । दुष्टांधान् दीनकृपणान्पापान्दुष्कृतकारिणः ॥ २७ ॥

For such people, the wise know Avimukta as the supreme medicine—even for the wicked and blind, the wretched and miserly, the sinful, and those who commit evil deeds.

Verse 28

हरोऽनुकंपया सर्वान्नयत्याशु परां गतिम् । क्षेत्रमध्याद्यदा गंगा संगता सरितां पतिम् ॥ २८ ॥

Out of compassion, Hara (Śiva) swiftly leads all beings to the supreme state, when, from the very heart of the sacred field, the Gaṅgā meets the lord of rivers (the ocean).

Verse 29

ततः प्रभृति सा पुण्या पुरी जाता शुभानने । पुण्या चोदङ्मुखी गंगा प्राची चैव सरस्वती ॥ २९ ॥

From that time onward, O fair-faced one, that city became holy; and the Gaṅgā there became holy as she flowed northward, and likewise the Sarasvatī became holy as she flowed toward the east.

Verse 30

तत्र मुक्तं कपालं तु शिवेन सुमहात्मना । तस्मिंस्तीर्थे तु ये गत्वा पिंडदानेन वै पितॄन् ॥ ३० ॥

There the great-souled Śiva cast off the skull. Whoever goes to that sacred tīrtha and offers piṇḍa there to the Pitṛs (ancestors) truly secures benefit for them.

Verse 31

श्राद्धेषु प्रीणयिष्यंति तेषां लोकास्तु भास्वराः । ब्रह्महा योऽभिगच्छेत्तु अविमुक्तं कदाचन ॥ ३१ ॥

By the śrāddha rites the Pitṛs are gratified, and their worlds become radiant. Even a slayer of a brāhmaṇa—if at any time he reaches Avimukta—finds deliverance through its sanctity.

Verse 32

तस्य क्षेत्रस्य माहात्म्याद्ब्रह्महत्या निवर्तते । अविमुक्तं गता ये वै महापुण्यकृतो नराः ॥ ३२ ॥

By the greatness of that sacred kṣetra, even the sin of brahma-hatyā is annulled. Truly, those who go to Avimukta become doers of great merit.

Verse 33

अक्षय्या ह्मजराश्चैव विदेहाश्च भवंति ते । अज्ञानाज्ज्ञानतो वापि स्त्रिया वा पुरुषेण वा ॥ ३३ ॥

They become imperishable, deathless, and bodiless—whether it is done unknowingly or knowingly, whether by a woman or by a man.

Verse 34

यत्किंचिदशुभं कर्म कृतं चैव कुबुद्धिना । अविमुक्तं प्रविष्टस्य तत्सर्वं भस्मसाद्भवेत् ॥ ३४ ॥

Whatever inauspicious deed has been done, even through misguided understanding—upon entering Avimukta, all of it is reduced to ashes.

Verse 35

सदा यजति यज्ञेन सदा दानं प्रयच्छति । सदा तपस्वी भवति ह्यविमुक्ते स्थितो नरः ॥ ३५ ॥

A man who dwells in Avimukta continually performs sacrifice, continually gives in charity, and continually becomes a practitioner of austerity.

Verse 36

न सा गतिः कुरुक्षेत्रे गंगाद्वारे न पुष्करे । या गतिर्विहिता पुंसामविमुक्तनिवासिनाम् ॥ ३६ ॥

That supreme spiritual attainment is not found even at Kurukshetra, nor at Gangadvara, nor at Pushkara, which is ordained for men who dwell in Avimukta.

Verse 37

सर्वात्मना तपः सत्यं प्राणिनां नात्र संशयः । अविमुक्तेवसेद्यस्तु स तु साक्षान्महेश्वरः ॥ ३७ ॥

For living beings, austerity undertaken with one’s whole being is truly effective, no doubt. But whoever dwells in Avimukta is, indeed, Maheshvara Himself in visible form.

Verse 38

अविमुक्तं न सेवंते ये मूढास्तामसा नराः । विण्मूत्ररजसां मध्ये ते वसंति पुनः पुनः ॥ ३८ ॥

Those deluded, tamasic men who do not resort to Avimukta dwell again and again amid filth, urine, and dust.

Verse 39

अविमुक्ते स्थिता नित्यं पांशुभिर्वायुनेरितैः । स्पृष्टा दुष्कृतकर्माणो यांति वै परमां गतिम् ॥ ३९ ॥

In Avimukta, those who dwell there always—even if they have committed sinful deeds—attain the supreme state when they are touched by the dust driven by the wind.

Verse 40

यस्तत्र निवसेन्मर्त्यः संयतात्मा समाहितः । त्रैलोक्यमपि भुंजानो वायुभक्षसमः स्मृतः ॥ ४० ॥

Any mortal who dwells there, self-restrained and firmly absorbed in steady contemplation—though enjoying even the three worlds—is regarded as one who lives on air alone, a supremely purified ascetic.

Verse 41

तत्र मासं वसेद्यस्तु लब्धाहारो जितेंद्रियः । सम्यक्तेन व्रतं चीर्णं महापाशुपतं भवेत् ॥ ४१ ॥

Whoever stays there for a month, living on whatever food is obtained and with the senses subdued—by properly observing the vow in this manner—the vow becomes the Great Pāśupata observance.

Verse 42

जन्ममृत्युभयं जित्वा स याति परमां गतिम् । निःश्रेयसगतिं पुण्यां तथा योगगतिं लभेत् ॥ ४२ ॥

Having conquered the fear of birth and death, one attains the highest state. One gains the auspicious path of niḥśreyasa—supreme blessedness—and likewise attains the path of Yoga.

Verse 43

नहि योगगतिर्लभ्या जन्मांतरशतैरपि । प्राप्यते क्षेत्रमाहात्म्यात्प्रभावाच्छंकरस्य च ॥ ४३ ॥

The consummation of Yoga is not attained even through hundreds of lifetimes; it is attained through the greatness of the sacred pilgrimage-field (kṣetra), and through the grace-filled power of Śaṅkara.

Verse 44

एकाहारस्तु यस्तिष्ठेन्मासं तत्र शुभानने । यावज्जीवकृतं पापं मासेनैकेन नश्यति ॥ ४४ ॥

O fair-faced one, whoever remains there for a month, subsisting on a single meal each day—sins accumulated over the whole of one’s life are destroyed within that one month.

Verse 45

आदेहपाताद्यो मर्त्योऽविमुक्तं नैव मुञ्चति । ब्रह्मचर्येण संयुक्तः स साक्षाच्छंकरो भवेत् ॥ ४५ ॥

From the very beginning until the body’s fall, the mortal who never abandons Avimukta—when endowed with brahmacarya, chaste self-restraint—becomes, as it were, Śaṅkara himself in manifest form.

Verse 46

विघ्नैराहन्यभानोऽपि योऽविमुक्तं न च त्यजेत् । स मुंचति जरामृत्युं जन्म चैतच्च नश्वरम् ॥ ४६ ॥

Even if struck day after day by obstacles, the one who does not abandon Avimukta is released from old age and death—and from this perishable round of birth as well.

Verse 47

आदेहपतनाद्ये तु सेवंति ह्यविमुक्तकम् । ते मृता हंसयानेन दिव्यान् लोकान्प्रयांति हि ॥ ४७ ॥

But those who, from the very beginning until the body’s fall, serve the sacred Avimukta (Kṣetra)—when they die—indeed depart to the divine worlds, borne upon the celestial ‘swan’ conveyance.

Verse 48

विषयासक्तचित्तोऽपि त्यक्तभक्तिमतिर्नरः । इह क्षेत्रे मृतः सोऽपि संसारं न पुनर्विशेत् ॥ ४८ ॥

Even a man whose mind is attached to sense-objects, and whose disposition toward devotion has been abandoned—if he dies here in this sacred kṣetra, even he does not enter saṃsāra again.

Verse 49

स्वर्गापवर्गयोर्हेतुरेतत्तीर्थवरं भुवि । यस्तत्र पंचतां याति तस्य मुक्तिर्न संशयः ॥ ४९ ॥

This most excellent sacred ford (tīrtha) on earth is a cause of both heaven and liberation. Whoever meets the ‘state of five-ness’ there (that is, dies there)—his release is certain, without doubt.

Verse 50

जन्मांतरसहस्रेण योगी यत्पदमाप्नुयात् । तदिहैव परं मोक्षं मरणादधिगच्छति ॥ ५० ॥

That state which a yogin would attain only after a thousand lifetimes—here itself, at the time of death, one attains that supreme liberation (mokṣa).

Verse 51

ब्राह्मणाः क्षत्त्रिया वैश्याः शूद्रा वै वर्णसंकराः । क्रिमयश्चैव ये म्लेच्छाः संकीर्णाः पापयोनयः ॥ ५१ ॥

Brahmins, Kshatriyas, Vaishyas, and Shudras—these too are said to become varṇa-saṃkara, of mixed order. Likewise worms and those called mlecchas are of mingled origin, born of sinful wombs.

Verse 52

कीटाः पिपीलिकाश्चैव ये चान्ये मृगपक्षिणः । कालेन निधनं प्राप्तास्तेऽपि देवेश्वराः स्मृताः ॥ ५२ ॥

Even insects and ants, and other creatures such as beasts and birds—when, in the course of time, they meet their end—are remembered in this sacred account as attaining the rank of divine lords.

Verse 53

चंद्रार्द्धमौलयः सर्वे ललाटाक्षा वृषध्वजाः । प्राणांस्त्यजंति ये तत्र प्राणिन स्तत्त्वतः शुभे ॥ ५३ ॥

O auspicious one, all beings who truly give up their life-breath there become, in essence, like Śiva himself—bearing the crescent moon upon the head, the eye on the forehead, and the bull as the emblem.

Verse 54

रुद्रत्वं ते तु संप्राप्य मोदंते शिवसन्निधौ । अकामो वा सकामो वा तिर्यग्योनिगतोऽपि वा ॥ ५४ ॥

Having attained the state of Rudra, they rejoice in the presence of Śiva—whether desireless or desire-driven, even if they have entered an animal birth.

Verse 55

अविमुक्ते त्यजन्प्राणान्मुक्तिभाक्स्यान्न संशयः । शिवभक्तिपरा नित्यं नान्यभक्ताश्च ये नराः ॥ ५५ ॥

One who relinquishes the life-breath at Avimukta attains liberation—of this there is no doubt—provided he is ever devoted in bhakti to Śiva and not devoted to any other deity.

Verse 56

तच्चित्तास्तद्गतप्राणा जीवन्मुक्ता न संशयः । अग्रिप्रवेशं ये कुर्युरविमुक्ते विचारतः ॥ ५६ ॥

Those whose minds are fixed on That, the Supreme, and whose life-breath is absorbed in That are liberated while still living (jīvanmukta)—of this there is no doubt. And those who, after due discernment, enter the fire in Avimukta attain that very state.

Verse 57

कालाग्निरुद्रसायुज्यं ते प्रयान्ति च मोहिनि । कुर्वन्त्यनशनं ये तु शिवभक्ताः सुनिश्चिताः ॥ ५७ ॥

O Mohinī, the resolute devotees of Śiva who undertake anaśana (fasting) attain sāyujya—union with Kālāgnirudra.

Verse 58

न तेषां पुनरावृत्तिः कल्पकोटिशतैरपि । अविमुक्ते मृत्युकाले भूतानामीश्वरः स्वयम् ॥ ५८ ॥

For them there is no return to rebirth, even after hundreds of crores of kalpas; for at Avimukta, at the time of death, the Lord Himself—the Sovereign of all beings—bestows liberation.

Verse 59

कर्मभिः प्रेर्यमाणानां कर्णजाप्यं प्रयच्छति । स्वयं रामेण चाप्युक्तं शिवाय शिवकारिणे ॥ ५९ ॥

To those driven onward by their past actions (karma), he grants the sacred mantra to be whispered into the ear for japa; it was also spoken by Rāma himself—to Śiva, the doer of auspiciousness.

Verse 60

अतिप्रसन्नचित्तेन अविमुक्तनिवासिने । मुमूर्षोर्दक्षिणे कर्णे यस्य कस्यापि वा स्वयम् ॥ ६० ॥

With a mind supremely serene, the Lord who abides in Avimukta (Kāśī) Himself whispers into the right ear of any person who is about to die—whoever that may be.

Verse 61

उपदेक्ष्यसि मन्मंत्रं स मुक्तो भविता शिव । अंतकाले मनुष्याणां छिद्यमानेषु कर्मसु ॥ ६१ ॥

O Śiva, if you instruct him in my mantra, he will be liberated—at the final moment, when the karmas of human beings are being cut off.

Verse 62

वायुना प्रेर्यमाणानां स्मृतिर्नैवोपजायते । येऽविमुक्ते स्थिता रुद्रा भक्तप्रीतिप्रदायकाः ॥ ६२ ॥

For those driven about by the wind of restless impulses, true recollection does not arise. But the Rudras who abide in Avimukta bestow loving satisfaction upon the devotees.

Verse 63

कर्णजाप्यं प्रयच्छन्ति डिमिचंडेश्वरादयः । नाविमुक्ते मृतः कश्चिन्नरकं याति किल्बिषी ॥ ६३ ॥

Ḍimicaṇḍeśvara and the other sacred presiding deities bestow the ear-whispered mantra. Indeed, no sinner who dies in Avimukta (Kāśī) ever goes to hell.

Verse 64

ईश्वरानुगृहीता हि सर्वे यांति परां गतिम् । उद्देशमात्रात्कथिता अविमुक्तगुणास्तव ॥ ६४ ॥

Indeed, all who are graced by the Lord attain the supreme destination. These have been stated only in brief outline—your excellences of Avimukta are inexhaustible and cannot be fully set forth.

Verse 65

समुद्रस्यैव रत्नानामविमुक्तस्य विस्तरः । ज्ञानविज्ञाननिष्ठानां परमानन्दमिच्छताम् ॥ ६५ ॥

As the ocean is a vast treasury of gems, so Avimukta is wide and abundant for those established in jñāna and vijñāna, who yearn for the supreme bliss.

Verse 66

या मतिर्विहिता नूनं स्वन्निते तु मृतस्य सा । प्राणानिह नरस्त्यक्त्वा न पुनर्जायते क्वचित् ॥ ६६ ॥

Surely, whatever state of mind is ordained for one who has died and been laid to rest—having here abandoned the vital breaths (prāṇa)—that person is not born again anywhere.

Verse 67

अनंता सा गतिस्तस्य योगिनामेव या स्मृता । योगपीठं श्मशानाख्यं यत्तीर्थं मणिकर्णिका ॥ ६७ ॥

That is said to be his infinite attainment—remembered as belonging especially to yogins—namely, the sacred ford called Maṇikarṇikā, the Yogapīṭha known as Śmaśāna, the cremation-ground.

Verse 68

तेषु मुक्तिः समुद्दिष्टा पतितानां स्वकर्मणा । तत्रापि सर्वतीर्थानामुत्तमा मणिकर्णिका ॥ ६८ ॥

Among those sacred places, liberation (mukti) is declared attainable even for those who have fallen through their own deeds; and among all tīrthas, Maṇikarṇikā is the supreme.

Verse 69

यत्र नित्यं वरारोहे सान्निध्यं धूर्जटेः स्मृतम् । दशानामश्वमेधानां यज्ञानां यत्फलं स्मृतम् ॥ ६९ ॥

O fair-hipped one, that place is remembered as the constant abode of Dhūrjaṭi (Śiva); and the merit spoken of there is held equal to the fruit of performing ten Aśvamedha sacrifices.

Verse 70

तदवाप्नोति धर्मात्मा तत्र स्नात्वा वरानने । स्वस्वमप्यत्र यो दद्याद्ब्राह्मणे वेदपारगे ॥ ७० ॥

O fair-faced one, the righteous-souled person attains that very merit. Having bathed there, whoever gives even a portion of his own wealth to a Brāhmaṇa who has mastered the Vedas likewise gains that fruit.

Verse 71

शुभां गतिमवाप्नोति हुताश इव दीप्यते । उपवासं तु यः कृत्वा विप्रान्संतर्पयन्नेरः ॥ ७१ ॥

He who observes a fast and then honours and feeds the Brāhmaṇas attains an auspicious destiny, and he shines like the sacred fire.

Verse 72

स सौत्रामणियज्ञस्य फलमाप्नोति निश्वितम् । तत्र दीपप्रदानेन ज्ञानवत्स्फुरतींद्रियम् ॥ ७२ ॥

He certainly attains the fruit of the Sautrāmaṇi sacrifice; and, by offering a lamp there, his senses shine forth, endowed with true knowledge.

Verse 73

प्राप्नोति धूपदानेन स्थानं रुद्रनिषेवितम् । वृषभं तरुणं सौम्यं चतुर्वत्सतरीयुतम् ॥ ७३ ॥

By the offering of incense (dhūpa-dāna), one attains a realm frequented by Rudra; and one gains a gentle, youthful bull, endowed with the strength of four years.

Verse 74

योंऽकयित्वा मोचयति स याति परमां गतिम् । पितृभिः सहितो मोक्षं गच्छत्येव न संशयः ॥ ७४ ॥

Whoever, having marked (or identified) and then released, attains the supreme state. Together with his ancestors (pitṛs), he surely goes to liberation (mokṣa)—there is no doubt.

Verse 75

किमत्र बहुनोक्तेन धर्मादींस्तु प्रकुर्वतः । यच्छिवं तु समुद्दिश्य तदनंतफलं भवेत् ॥ ७५ ॥

What need is there to speak at length here? For one who performs dharma and other pious acts, whatever is done with Śiva held in mind becomes of endless merit.

Verse 76

दशाश्वमेधिकं पुण्यं पुष्पदाने प्रकीर्तितम् । अग्निहोत्रफलं धृपे गन्धे भूदानजं फलम् ॥ ७६ ॥

It is proclaimed that the offering of flowers yields merit equal to ten Aśvamedha sacrifices. The offering of incense grants the fruit of the Agnihotra rite, and the offering of fragrance bestows the fruit that arises from gifting land.

Verse 77

मार्जने गोप्रदानस्य फलमत्र प्रकीर्तितम् । अनुलेपे दशगुणं माल्ये दशगुणं स्मृतम् ॥ ७७ ॥

Here it is declared that the reward for sweeping the sacred place is equal to the merit of gifting a cow. For smearing the ground with sanctifying paste the merit is said to be tenfold, and for offering garlands it is also remembered to be tenfold.

Verse 78

गीते सहस्रगुणितं वाद्ये लक्षगुणं स्मृतम् । अविमुक्ते महादेवमर्चयंति स्तुवंति वै ॥ ७८ ॥

It is taught that the merit gained through singing is multiplied a thousandfold, and through instrumental music a hundred-thousandfold. Therefore, in Avimukta (Kāśī), they indeed worship and praise Mahādeva.

Verse 79

सर्वपापविमुक्तास्ते स्वस्तिष्ठंत्यजरामराः । अविमुक्तं समासाद्य लिंगमर्चयते नरः ॥ ७९ ॥

Freed from all sins, they abide in heaven, ageless and deathless. A person, having reached Avimukta, worships the liṅga (Śiva-liṅga) there.

Verse 80

कल्पकोटिशतैश्चापि तस्य नास्ति पुनर्भवः । अजरो ह्यमरश्चैव क्रीडेत्स भवसन्निधौ ॥ ८० ॥

Even across hundreds of crores of kalpas, for him there is no return to rebirth. Indeed, free from old age and death, he dwells joyfully in the very presence of Śiva (Bhava).

Verse 81

ये तु ध्यानं समासाद्य मुक्तात्मानः समाहिताः । संनियम्येंद्रियग्रामं जपंति शतरुद्रियम् ॥ ८१ ॥

But those who, having entered meditation, are inwardly free and well-collected in mind—having restrained the entire host of senses—recite the Śatarudrīya hymn as japa.

Verse 82

अविमुक्ते स्थिता नित्यं कृतार्थास्ते द्विजोत्तमा । एकाहमुपवासं यः करिष्यति यशस्विनि ॥ ८२ ॥

O illustrious one, those best of the twice-born who dwell constantly in Avimukta are ever fulfilled. Whoever observes a fast there for a single day becomes spiritually accomplished.

Verse 83

फलं वर्षशतस्येह लभते नात्र संशयः । अतः परं तु सायुज्यं गंगावरुणसंगमम् ॥ ८३ ॥

Here one surely obtains the merit of a hundred years; of this there is no doubt. Beyond that, one attains sāyujya—union—at the sacred confluence of the Gaṅgā and Varuṇa.

Verse 84

श्रवणद्वादशीयोगो बुधवारे यदा भवेत् । तदा तस्मिन्नरः स्नात्वा संनिहत्याफलं लभेत् ॥ ८४ ॥

When the Śravaṇa–Dvādaśī conjunction occurs on a Wednesday, then a person who bathes on that occasion attains the fruit of the Saṃnihatiyā (Saṃnihati) observance.

Verse 85

श्राद्धं करोति यस्तत्र तस्मिन्काले शुभानने । तारयित्वा पितॄन्सर्वान्विष्णुलोकं स गच्छति ॥ ८५ ॥

O fair-faced one, whoever performs the śrāddha there at the appointed time delivers all the Pitṛs and then attains the world of Viṣṇu.

Verse 86

वरणास्योस्तु जाह्नव्याः संगमे लोकविश्रुते । दत्वाश्वं च विधानेन स भूयोऽपि न जायते ॥ ८६ ॥

At the world-renowned confluence of the Varāṇā and the Jāhnavī (Gaṅgā), one who gives a horse in the prescribed ritual manner is not born again.

Verse 87

यस्तत्र संगमेशानमर्चयेद्भक्तिमान्नरः । स साक्षाद्देवदेवेशो निग्रहानुग्रहे क्षमः ॥ ८७ ॥

Whoever, with devotion, worships Saṅgameśvara there becomes, as it were, directly like the Lord of the gods—able both to restrain evil and to bestow grace.

Verse 88

देवेश्वरस्य पूर्वेण स्वयं तिष्ठति केशवः । केशवस्य च पूर्वेण विश्रुतः संगमेश्वरः ॥ ८८ ॥

To the east of Deveśvara stands Keśava Himself; and to the east of Keśava is the renowned Saṃgameśvara.

Verse 89

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनी वसुसंवादे काशीमाहात्म्यं नामाष्टचत्वारिंशत्तमोऽध्यायः ॥ ४८ ॥

Thus ends the forty-eighth chapter, called “The Greatness of Kāśī,” in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Mohinī and Vasu.