Tīrtha-yātrā-varṇana (Description of Pilgrimage to the Sacred Fords)

Verse 1

वसुरुवाच । वायव्ये तु दिशो भागे तस्य पीठस्य सुंदरि । लिंगं प्रस्थापितं तत्र सगरेण चतुर्मुखम् ॥ १ ॥

Vasu said: “O fair one, in the north‑western quarter of that sacred pīṭha, Sagara installed there a four‑faced liṅga.”

Verse 2

सागराद्वायुकोणे तु भद्रदेहं सरः स्मृतम् । गवां क्षीरेण संजातं सर्वपातकनाशनम् ॥ २ ॥

To the northwest of the ocean is the lake remembered as Bhadradeha. It is said to have arisen from cows’ milk and to destroy all sins.

Verse 3

कपिलानां सहस्रस्य सम्यग्दत्तस्य यत्फलं । तत्फलम् लभते मर्त्यः स्नानमात्रेण मोहिनि ॥ ३ ॥

O Mohinī, the merit gained by rightly gifting a thousand tawny cows—that very fruit a mortal attains by bathing here alone.

Verse 4

पूर्वाभाद्रपदायुक्ता पौर्णमासी यदा भवेत् । तदा पुण्यतमः कालोह्यश्वमेधफलप्रदः ॥ ४ ॥

When the Full‑Moon day (Paurṇamāsī) coincides with the nakṣatra Pūrvabhādrapadā, that time is supremely meritorious, bestowing the fruit of an Aśvamedha sacrifice.

Verse 5

यत्र सा दृश्यते देवी विख्याता भीष्मचंडिका । श्मशाने तां समभ्यर्च्य न नरो दुर्गतिं व्रजेत् ॥ ५ ॥

Where that Goddess is beheld—renowned as Bhīṣma‑Caṇḍikā—by duly worshipping her in the śmaśāna (cremation‑ground), a man does not fall into an evil destiny.

Verse 6

अंतकेश्वरपूर्वेण दक्षे सर्वेश्वरस्य च । मातलीश्वरसौम्ये तु कृत्तिवासेश्वरः स्मृतः ॥ ६ ॥

To the east of Antakeśvara and to the south of Sarveśvara; and to the north of Mātalīśvara, it is remembered, stands Kṛttivāseśvara.

Verse 7

कृत्तिवासेश्वरं दृष्ट्वा तं संपूज्य परां गतिम् । एकेन जन्मना देवि कृत्तिवासे तु लभ्यते । पूर्वजन्मकृतं पापं तपसापि न शुद्ध्यति ॥ ७ ॥

O Goddess, by merely beholding Kṛttivāseśvara and worshipping Him well, one attains the supreme goal. Indeed, at Kṛttivāsa that highest state is gained within a single lifetime; sins wrought in former births are not purified by austerities alone.

Verse 8

तत्क्षणान्नश्यते पापं तस्य लिंगस्य दर्शनात् । कृते तु त्र्यंबकं पूर्वं त्रेतायां कृत्तिवाससम् ॥ ८ ॥

By merely beholding that liṅga, sin is destroyed instantly. In the Kṛta age He was first known as Tryambaka, and in the Tretā age as Kṛttivāsas.

Verse 9

महेश्वरं तु देवस्य द्वापरे नाम गीयते । हस्तिपालेश्वरं नाम कलौ सिद्धैस्तु गीयते ॥ ९ ॥

In the Dvāpara-yuga, the Deity is sung of by the name “Maheśvara”; but in the Kali-yuga, the perfected sages (Siddhas) sing of Him as “Hastipāleśvara.”

Verse 10

कृत्तिवासेश्वरो देवो द्रष्टव्यश्च पुनः पुनः । यदीहेत्तारकं ज्ञानं शाश्वतं चामृतप्रदम् ॥ १० ॥

The divine Lord Kṛttivāseśvara should be beheld again and again; for here (by this darśana) one gains tāraka-knowledge—eternal, and bestowing immortality.

Verse 11

दर्शनाद्देवदेवस्य ब्रह्महापि प्रमुच्यते । स्पर्शने पूजने चैव सर्वयज्ञफलं लभेत् ॥ ११ ॥

By merely beholding the Lord of the gods, even a slayer of a brāhmaṇa is freed from sin. And by touching Him and worshipping Him, one attains the fruit of all sacrifices.

Verse 12

श्रद्धया परया देवं येऽर्चयंति सनातनम् । फाल्गुनस्य चतुर्दश्यां कृष्णपक्षे समाहिताः ॥ १२ ॥

Those who, with supreme faith and steady concentration, worship the Eternal Lord on the caturdaśī (fourteenth lunar day) of the dark fortnight (kṛṣṇa-pakṣa) in the month of Phālguna—

Verse 13

पुष्पैः फलैस्तथा पत्रैर्भक्ष्यैरुच्चावचैस्तथा । क्षीरेण मधुना चैव तोयेन सह सर्पिषा ॥ १३ ॥

With flowers, fruits, and leaves; with various kinds of foods; and also with milk and honey, and with water together with ghee—one should make the prescribed offerings.

Verse 14

तर्पयंति परं लिंगमर्चयंति शुभं शिवम् । डुंडुकारनमस्कारैर्नृत्यगीतैस्तथैव च ॥ १४ ॥

They offer tarpana (libations) to the supreme Liṅga and worship auspicious Śiva; likewise, with resonant acclamations and salutations (namaskāra), and with dance and song as well.

Verse 15

मुखवाद्यैरनेकैश्च स्तोत्रैर्मंत्रैस्तथैव च । उपोष्य रजनीमेकां भक्त्या परमया हरम् ॥ १५ ॥

With many kinds of wind-instruments, along with hymns (stotra) and mantras, one should keep a fast for a single night and worship Hari with supreme devotion (bhakti).

Verse 16

ते यांति परमं स्थानं पूजयित्वा च मोहिनि । भूतायां चैत्रमासस्य योऽर्चयेत्परमेश्वरम् ॥ १६ ॥

O Mohinī, whoever worships the Supreme Lord (Parameśvara) on the Bhūtā tithi of the month of Caitra—having offered due reverence—goes to the supreme abode.

Verse 17

स च वित्तेश्वरं प्राप्य क्रीडते यक्षराडिव । वैशाखस्य चतुर्द्दश्यां योऽर्चयेत्प्रयतः शिवम् ॥ १७ ॥

Whoever, with self-discipline, worships Śiva on the fourteenth lunar day (caturdaśī) of the month of Vaiśākha reaches Kubera, Lord of Wealth, and sports like the king of the Yakṣas.

Verse 18

वैशाखलोकमासाद्य तस्यैवानुचरो भवेत् । ज्येष्ठमासे चतुर्दश्यां योऽर्चयेच्छ्रद्धया हरम् ॥ १८ ॥

One who, with faith, worships Hari on the fourteenth lunar day (caturdaśī) in the month of Jyeṣṭha attains the realm of Vaiśākha and becomes His attendant.

Verse 19

स्वर्गलोकमवाप्नोति यावदाभूत संप्लवम् । चतुर्द्दश्यां शुचौ भद्रे योऽर्चयेत्प्रयतः शिवम् ॥ १९ ॥

O auspicious one, whoever—pure and disciplined—worships Śiva on the fourteenth lunar day attains the heavenly world (Svarga-loka) and remains there until the cosmic dissolution of beings.

Verse 20

सूर्यलोकं समासाद्य क्रीडते यावदीप्सितम् । श्रावणस्य चतुर्द्दश्यां कामलिंगं समुत्थितम् ॥ २० ॥

Reaching the world of the Sun (Sūrya-loka), he sports there for as long as he desires. On the fourteenth lunar day (caturdaśī) of the month of Śrāvaṇa, the Kāma-liṅga manifested (arose).

Verse 21

ददाति वारुणं लोकं क्रीडते चाप्सरोन्वितः । मासि भाद्रपदे युक्तमर्चयित्वा तु शंकरम् ॥ २१ ॥

Having duly worshipped Śaṅkara in the month of Bhādrapada, one attains Varuṇa’s world and sports there, accompanied by Apsarās.

Verse 22

पुष्पैः फलैश्च विविधैरिंद्रस्यैति सलोकताम् । पितृपक्षे चतुर्द्दश्यां पूजयित्वा यथेश्वरम् ॥ २२ ॥

Having worshipped the Lord properly on the fourteenth day (caturdaśī) of the Pitṛpakṣa with various flowers and fruits, one attains residence in the same world as Indra (Indra-loka).

Verse 23

प्राप्नोति पितृलोकं तु क्रीडते पूजितश्च तैः । प्रबोधमासे देवेशमर्चयित्वा महेश्वरम् ॥ २३ ॥

He attains the world of the ancestors (Pitṛloka) and, honored by them, sports there. Having worshipped the Lord of the gods—Mahādeva (Maheśvara)—in the month of Prabodha, he gains this result.

Verse 24

चंद्रलोकं समासाद्यक्रीडते यावदीप्सितम् । बहुले मार्गशीर्षस्य पूजयित्वा पिनाकिनम् ॥ २४ ॥

Having reached the world of the Moon, he enjoys there for as long as he desires—after worshipping Pinākin (Śiva, the bearer of the bow) on the full-moon day of the month of Mārgaśīrṣa.

Verse 25

विष्णुलोकमवाप्नोति क्रीडते कालमक्षयम् । अर्चयित्वा तथा पौषे स्थाणुं हृष्टेन चेतसा ॥ २५ ॥

Having thus worshipped Sthāṇu (Śiva) in the month of Pauṣa with a delighted mind, one attains Viṣṇu’s world and sports there for imperishable time.

Verse 26

प्राप्नोति नैर्ऋतं स्थानं तेनैव सह मोदते । माघे समर्चयित्वा वै पुष्पमूलफलैः शुभैः ॥ २६ ॥

By duly worshipping in the month of Māgha with auspicious flowers, roots, and fruits, one attains the Nairṛta realm and rejoices there in the company of that very presiding divinity.

Verse 27

प्राप्नोति शिवलोकं तु त्यक्त्वा संसारसागरम् । कृत्तिवासेश्वरं देवमर्चयेत्तु प्रयत्नतः ॥ २७ ॥

Casting off the ocean of worldly existence, one indeed attains Śiva’s realm; therefore one should worship the divine Lord Kṛttivāseśvara with earnest effort.

Verse 28

अविमुक्ते वसेच्चैव यदीच्छेच्छांकरं पदम् । घंटा कर्णो ह्रदस्तत्र व्यासेशस्य तु पश्चिमे ॥ २८ ॥

If one desires the Śaṅkara-state—the supreme station of Śiva—one should indeed dwell in Avimukta. There, to the west of Vyāseśa, lies the lake called Ghaṇṭākarṇa.

Verse 29

स्नानं कृत्वा ह्रदे तस्मिन्व्यासेशस्य च दर्शनात् । यत्र तत्र मृतो देवि वाराणस्यां मृतो भवेत् ॥ २९ ॥

O Goddess, by bathing in that lake and by having the darśana of Vyāseśa, even one who dies anywhere at all is regarded as having died in Vārāṇasī.

Verse 30

दंडखाते नरः स्नात्वा तर्पयित्वा स्वकान्पितॄन् । नरकस्थास्तु ये देवि पितृलोकं व्रजंति ते ॥ ३० ॥

O Goddess, when a person bathes at Daṇḍakhāta and then offers tarpaṇa—water oblations—to his own ancestors, even those forefathers abiding in hell attain Pitṛloka, the world of the Pitṛs.

Verse 31

पिशाचत्वं गता देवि ये नराः पापकर्मिणः । तेषां पिंडप्रदानेन देहस्योद्धरणं स्मृतम् ॥ ३१ ॥

O Goddess, those people who, through sinful deeds, have fallen into the state of a piśāca: for them it is taught that the offering of the piṇḍa (funeral rice-ball) brings deliverance and the restoration of embodied existence.

Verse 32

दर्शनात्तस्य खातस्य कृतकृत्योऽभिजायते । तत्रैव ललिता देवी वर्तते लोकशर्मदा ॥ ३२ ॥

By merely beholding that sacred tank, a person becomes one who has fulfilled life’s purpose. There itself abides Goddess Lalitā, bestower of peace and well-being upon the worlds.

Verse 33

ये च तां पूजयिष्यंति तस्मिन्स्थाने स्थिताः स्वयम् । तेषां सा विविधान्भोगान्संप्रदास्यति मानदे ॥ ३३ ॥

And those who, dwelling there in that very sacred place, will worship her—she will bestow upon them diverse enjoyments and blessings, O bestower of honor.

Verse 34

जागरं ये तु तस्याश्च पुरः कुर्वंति दीपकैः । तेषां सा ह्यक्षयान् लोकान् वितरिष्यति मोहिनि ॥ ३४ ॥

But those who keep vigil before her, offering lamplight with lit lamps—she, O enchantress, indeed grants them imperishable worlds, eternal abodes.

Verse 35

आलयं ये प्रकुर्वंति भूमिं संमार्जयंति च । तेषामष्टसहस्रस्य सुवर्णस्य फलं भवेत् ॥ ३५ ॥

Those who build a dwelling (a rest-house or sacred shelter) and also sweep and cleanse the ground: for them, the merit gained is said to equal the donation of eight thousand pieces of gold.

Verse 36

तामुद्दिश्य तु यो देवि ब्राह्मणान्वेदपारगान् । भोजयिष्यति मिष्टान्नैस्तस्य पुण्यफलं श्रृणु ॥ ३६ ॥

O Goddess, hear the holy merit of one who, keeping you in mind, feeds Brāhmaṇas well-versed in the Vedas with sweet and choice foods.

Verse 37

दुर्गालोके वसेत्कल्पमिहैवागच्छते पुनः । नरो वा यदि वा नारी सर्वभोगसमन्वितौ ॥ ३७ ॥

He dwells in the world of Durgā for a full kalpa and then returns again to this very world—whether man or woman—endowed with every enjoyment and prosperity.

Verse 38

धनधान्यसमायुक्तौ जायेते महतां कुले । सुभगौ दर्शनीयौ च रूपयौवनगार्वितौ ॥ ३८ ॥

Endowed with wealth and abundant grain, they are born into a noble family—fortunate and pleasing to behold, proud of their beauty and youth.

Verse 39

भवेतामीदृशौ देवि सर्वसौख्यस्य भाजनौ । मानुष्यं दुर्लभं प्राप्य विद्युत्संपातचंचलम् ॥ ३९ ॥

O Goddess, may the two of them become such vessels of every happiness—having attained the rare human birth, which is as unsteady and fleeting as a flash of lightning.

Verse 40

येन सा ललिता दृष्टा तस्य जन्मभयं कुतः । पृथ्वीप्रदक्षिणां कृत्वा यत्फलं लभते नरः ॥ ४० ॥

For one who has beheld that Lalitā, how could there remain any fear of rebirth? Whatever merit a person gains by circumambulating the entire earth, that very fruit is attained by this vision.

Verse 41

तत्फलं ललितायाश्च वाराणस्यां प्रदर्शनात् । मासि मासि चतुर्थ्यां तु तस्मिन्काल उपोषितः ॥ ४१ ॥

That same merit is gained by receiving the sacred darśana of Lalitā in Vārāṇasī; moreover, one who fasts at that time on Caturthī, the fourth lunar day of each month, attains it as well.

Verse 42

अर्चयित्वा तु तां देवीं जागरं तत्र कारयेत् । तस्यार्द्धिः सकला देवि त्रैलोक्यस्यापि पूजितम् ॥ ४२ ॥

Having duly worshipped that Goddess, one should arrange a night-vigil (jāgaraṇa) there. O Goddess, the full measure of prosperity and attainment arising from it is honored and revered even throughout the three worlds.

Verse 43

नलकूबरकेशानं ते च संपूज्य मोहिनि । सर्वसिद्धिप्रदातारं कृत्यकृत्यो नरो भवेत् ॥ ४३ ॥

O Mohinī, by duly worshipping Nalakūbara and Keśāna—bestowers of all siddhis and attainments—a person becomes fulfilled, as though all that ought to be done has been accomplished.

Verse 44

तस्यैव दक्षिणे देवि मणिकर्णीति च श्रुतम् । तस्य चाग्रे महत्तीर्थं सर्वपापप्रणाशनम् ॥ ४४ ॥

O Goddess, to the south of that very place is what is known as Maṇikarṇī; and before it lies a great tīrtha, a sacred ford that destroys all sins.

Verse 45

मणिकर्णीश्वरं देवं कुंडमध्ये व्यवस्थितम् । दृष्ट्वा नत्वा समभ्यर्च्य न भूयो जठरे वसेत् ॥ ४५ ॥

Having seen Maṇikarṇīśvara, the Lord established in the midst of the sacred tank, and having bowed, prostrated, and worshipped Him well, one does not dwell again in a womb—that is, one is not reborn.

Verse 46

तस्य दक्षिणपार्श्वे तु गंगायां स्थापितं परम् । गंगेश्वरं समभ्यर्च्य सुरलोकमवाप्नुयात् ॥ ४६ ॥

On its southern side, within the Gaṅgā, is established the supreme shrine of Gaṅgeśvara. By duly worshipping Gaṅgeśvara, one attains Suraloka, the celestial world.

Verse 47

अन्यदायतनं वक्ष्ये वाराणस्यां सुमोहिनि । यत्र वै देवदेवस्य रुचिरं स्थानमीप्सितम् ॥ ४७ ॥

O fair enchantress, I shall describe another sacred shrine in Vārāṇasī, where indeed lies the beautiful and much-sought abode of Devadeva, the God of gods.

Verse 48

नीयमानं पुरा लिंगं सुभगे शशिमौलिनः । राक्षसैरंतरिक्षस्थैर्व्रजमानैश्च सत्वरम् ॥ ४८ ॥

O fortunate one, long ago the liṅga of Śiva, the moon-crested Lord, was swiftly carried off by rākṣasas moving through the sky.

Verse 49

अस्मिन्देशे यदा प्राप्तं तदा देवेन चिंतितम् । अविमुक्तवियोगस्तु कथं मे न भवेदिति ॥ ४९ ॥

When the Lord arrived in this region, He reflected: “How could separation from Avimukta ever befall me?”

Verse 50

इममर्थं तु देवेशो यावच्चिंतयते शुभे । तावत्कुक्कुटशब्दस्तु तस्मिन्स्थाने बभूव ह ॥ ५० ॥

O auspicious lady, while the Lord of the gods was still reflecting on this matter, a cock’s call suddenly arose in that very place.

Verse 51

शब्दं श्रुत्वा तु तं देवि राक्षसास्त्रस्तचेतसः । लिंगमुत्सृज्य तत्रैव प्रभातसमये गताः ॥ ५१ ॥

O Goddess, hearing that sound, the rākṣasas—terror-stricken at heart—abandoned the liṅga on the spot, and at daybreak they departed.

Verse 52

गतेषु राक्षसेष्वेवं लिंगं तत्रैव संस्थितम् । स्थानेऽतिरुचिरे शुभ्रे देवदेवः स्वयं प्रभुः ॥ ५२ ॥

When the rākṣasas had thus departed, the liṅga remained established right there. In that exceedingly splendid and pure place, the Lord Himself—the God of gods—was present.

Verse 53

अविमुक्ते तत्र मध्ये अविमुक्ततरं स्मृतम् ॥ ५३ ॥

Within Avimukta itself, the central region is remembered as “Avimuktatara”—the even more supremely “Never-Abandoned” sanctified spot.

Verse 54

तदा विमुक्तेति सुरैर्हरस्य नाम स्मृतं पुण्यतमाक्षराढ्यम् । मोक्षप्रदं स्थावरजंगमानां ये प्राणिनः पञ्चतां यांति तत्र ॥ ५४ ॥

Then the gods remembered Hari’s name—“Vimukta”—a supremely holy name, rich in sacred syllables. It bestows liberation: whatever beings, immobile or moving, who there pass into the state of the five elements, attain mokṣa.

Verse 55

कुक्कुटाश्चापि सुभगे तस्मिन्स्थाने स्थिताः सदा । अद्यापि तत्र दृश्यंते पूज्यमानाः शुभात्मभिः ॥ ५५ ॥

O auspicious lady, even the roosters remain established in that sacred place forever. Even today they are seen there, being worshipped by pure-hearted devotees.

Verse 56

अविमुक्तं सदा देवि यः श्रयेदीक्षया नरः । न तस्य पुनरावृत्तिः कल्पकोटिशतैरपि ॥ ५६ ॥

O Goddess, the man who, having received dīkṣā, ever takes refuge in Avimukta has no return to rebirth, even after hundreds of crores of kalpas.

Verse 57

देवस्य दक्षिणे भागे वापी तिष्ठति शोभना । तस्यास्तथोदकं पीत्वा नावृत्तिः पुनरत्र च ॥ ५७ ॥

On the deity’s right side stands a beautiful step-well. Having drunk that water, one does not return here again—there is no rebirth in this world.

Verse 58

त्रीणि लिंगानि वर्तंते हृदये पुरुषस्य तु । तथा यैस्तज्जलं पीतं ते कृतार्थास्तु मानवाः ॥ ५८ ॥

Three distinguishing marks abide in a person’s heart; likewise, those who drink that sacred water become truly fulfilled in their purpose.

Verse 59

तेषां तु तारकं ज्ञानमस्त्येवेति न संशयः । वापीजले नरः स्नात्वा दृष्ट्वा दंडकनामकम् ॥ ५९ ॥

For them there indeed exists the liberating tāraka knowledge—of this there is no doubt. A man, having bathed in the step-well’s water and beheld the sacred place called Daṇḍaka, attains that saving benefit.

Verse 60

अविमुक्तं ततो दृष्ट्वा कैवल्यं लभते क्षणात् । तत्र संध्यामुपासित्वा ब्राह्मणः सकृदेव तु ॥ ६० ॥

Having beheld Avimukta, one attains kaivalya—liberation—instantly. There, even a brāhmaṇa who performs sandhyā worship just once gains that fruit.

Verse 61

पंचषष्टिसमाः संध्या तेन चोपासिता भवेत् । पुरीं वाराणसीं तां तु श्मशानं चाविमुक्तकम् ॥ ६१ ॥

For him, the Sandhyā worship performed over sixty-five years is deemed to have been duly accomplished. And that city—Vārāṇasī—is indeed reckoned as the sacred cremation-ground, Avimukta.

Verse 62

अविमुक्तेश्वरं चैव दृष्ट्वा गणपतिर्भवेत् । अविमुक्तेश्वरं लिंगं तत्र दृष्ट्वैव मानवः ॥ ६२ ॥

Having beheld Avimukteśvara, one attains the status of Gaṇapati. And a human being, by merely seeing there the liṅga of Avimukteśvara, reaches that exalted state.

Verse 63

सद्यः पापैस्तथा रोगैः पशुपाशैर्विमुच्यते । अविमुक्तस्य चाग्रे तु लिंगं पश्चान्मुखं स्थितम् ॥ ६३ ॥

Instantly one is freed from sins, from diseases, and from the bonds of worldly attachment (paśu-pāśa). And in sacred Avimukta (Kāśī), the Liṅga stands in front, facing west.

Verse 64

अविमुक्तं च तं भद्रे नाम्ना वै लक्षणेश्वरम् । तेन वै दृष्टमात्रेण ज्ञानवान् जायते नरः ॥ ६४ ॥

O auspicious one, that sacred place is called Avimukta, and there is the Lord named Lakṣaṇeśvara. By merely beholding Him, a man becomes endowed with spiritual knowledge.

Verse 65

तस्य चोत्तरतो देवि लिंगं चैव चतुर्मुखम् । चतुर्थेश्वरनामेदं पापभीमोचनं परम् ॥ ६५ ॥

To its north, O Goddess, there is also a four-faced liṅga. This is known as Caturtheśvara, supremely capable of releasing one from dreadful sins.

Verse 66

क्षेत्रं वाराणसीनाम मुक्तिदं प्राणिनां भुवि । अविमुक्तेश्वरं तत्र जीवन्मुक्तं प्रकीर्तितम् ॥ ६६ ॥

On earth, the sacred kṣetra called Vārāṇasī bestows liberation upon living beings. There, Avimukteśvara is praised as a jīvanmukta—liberated even while embodied.

Verse 67

यत्र तत्र स्थितस्यापि गाणपत्यं विधीयते । प्राणांस्तु तत्र संत्यज्य मुक्तिमात्यंतिकीं व्रजेत् ॥ ६७ ॥

Wherever one may dwell, the observance devoted to Gaṇapati is enjoined; and by relinquishing the life-breath there, one attains the ultimate, final liberation.

Verse 68

एतदभ्यंतरे क्षेत्रे प्रथमावरणं स्मृतम् । तथा द्वितीयावरणे प्राच्यां तु मणिकर्णिका ॥ ६८ ॥

Within this sacred kṣetra, this is remembered as the first enclosure (āvaraṇa). Likewise, in the second enclosure, on the eastern side, lies Maṇikarṇikā.

Verse 69

सप्तकोट्यस्तुलिंगानि तत्र स्थाने स्थितानि हि । तेषां दर्शनमात्रेण यज्ञानां फलमाप्नुयात् ॥ ६९ ॥

Indeed, at that sacred place there stand seven crores of Śiva-liṅgas. By their mere darśana (sacred sight), one attains the fruits of sacrifices (yajñas).

Verse 70

एतानि सिद्धलिंगानि कूपाः पुण्यास्तस्था ह्रदाः । वाप्यो नद्योऽथ कुंडानि तथा तेऽपि प्रकीर्तिताः ॥ ७० ॥

These are the siddha-liṅgas, the accomplished liṅgas. Likewise, the sacred wells, holy lakes, ponds and reservoirs, rivers, and bathing-tanks (kuṇḍas) are also proclaimed as holy.

Verse 71

एतेषु चैव यः स्नानं करिष्यति समाहितः । लिंगानि स्पर्शयित्वा च संसारे न विशेत्पुनः ॥ ७१ ॥

Whoever, with a collected mind, bathes in these sacred places and also touches the holy liṅgas, does not enter the cycle of worldly transmigration again.

Verse 72

पृथिव्यां यानि तीर्थानि ह्यंतरिक्षे च यानि तु । तेषां मध्ये तु मुख्यानि कीर्तितानि मया हि ते ॥ ७२ ॥

Whatever sacred tīrthas exist upon the earth, and whatever exist in the mid-region of the sky, among them the principal ones have indeed been proclaimed by me to you.

Verse 73

तीर्थयात्रा वरारोहे कथिता पापनाशिनी । येन चैषा कृता दृष्टा सोऽपि वै मुक्तिभाग्भवेत् ॥ ७३ ॥

O fair-hipped one, this pilgrimage to the sacred tīrthas has been described as a destroyer of sins. Whoever undertakes it and beholds these holy fords indeed becomes a sharer in liberation.

Verse 74

अविमुक्तं तु सुश्रोणि मध्यमावरणं शुभम् । एतत्तु कंटकं नाम मृत्युकालेऽभृतप्रदम् ॥ ७४ ॥

O fair-hipped lady, Avimukta is the auspicious middle enclosure. It is called Kaṇṭaka, and at the time of death it bestows immortality—liberation.

Verse 75

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे काशीमाहात्म्ये तीर्थयात्रावर्णनं नामैकोनपञ्चाशत्तमोऽध्यायः ॥ ४९ ॥

Thus ends the forty-ninth chapter, called “The Description of Pilgrimage to the Sacred Tīrthas,” in the Kāśī-māhātmya, within the Uttara-bhāga of the Śrī Bṛhan-Nāradīya Purāṇa, in the dialogue between Mohinī and Vasu.