Adhyaya 44

Verse 1

स्कंद उवाच । अथ मंदरकंदरोदरोल्लसद समद्युति रत्नमंदिरे । परितः समधिष्ठितामरे निजशिखरैर्वसनीकृतांबरे

Skanda said: Then, within a jeweled palace shining with an even radiance, like the glow that gleams in the caverns of Mandara—surrounded on every side by the gods, and with its own peaks as though clothing the sky—

Verse 2

निवसञ्जगदीश्वरो हरः कृशरजनीश कलामनोहरः । लभते स्म न शर्म शंकरः प्रसरत्काशिवियोगज ज्वरः

Though dwelling there, Hara—the Lord of the universe, made all the more lovely by the pale crescent of the night-lord (the moon)—Śaṅkara found no peace, for the fever born of separation from Kāśī kept spreading within him.

Verse 3

विरहानलशांतये तदा समलेपि त्रिपुरारिणापि यः । मलयोद्भव पंक एष स प्रतिपेदेह्यधुना पिपांसुताम्

To soothe the fire of separation, that sandal paste born of Malaya—once applied even by the foe of Tripura (Śiva)—has now indeed dried up, as though yearning once more for moisture.

Verse 4

परितापहराणि पद्मिनीनां मृदुलान्यपि कंकणीकृतानि । गदितानि यदीश्वरेण सर्पास्तदभूत्सत्यमहोमहेश्वरेच्छा

Even the soft lotus-fibers—meant to soothe the heat of lotus-maidens—when spoken of by the Lord, were fashioned into bracelets as serpents. Thus it became true; wondrous indeed is Maheśvara’s will!

Verse 5

यदु दुग्धनिधिं निमथ्यदेवैर्मृदुसारः समकर्षि पूर्णचंद्रः । स बभूव कृशो वियोगतप्तेश्वरमूर्धोष्मपरिक्षरच्छरीरः

When the gods churned the Ocean of Milk and drew forth the gentle essence—the full Moon—he too became emaciated, for his very body seemed to melt away under the heat rising from the Lord’s head, scorched by the pain of separation (from Kāśī).

Verse 6

यददीधरदेष जाततापः पृथुले मौलिजटानि कुंजकोणे । परितापहरां हरस्तदानीं द्युनदीं तामधुनापि नोज्जिहीते

When, in that mountain-region, the heat of distress arose, Hara spread out the thick matted locks upon his crown in a forest nook; and the celestial river that removes burning anguish—Gaṅgā—whom he then bore, he does not abandon even now.

Verse 7

महतो विरहस्य शंकरः प्रसभंतस्यवशी वशंगतः । विविदेन सुरैः सदोगतैरपि संवीतसुतापवेष्टितः

Śaṅkara, though the Master, was forcibly brought under the sway of that great separation; and though surrounded by the gods in many ways, he remained wrapped in intense inner torment.

Verse 8

अतिचित्रमिदं यदात्मना शुचिरप्येष कृपीटयोनिना । स्वपुरीविरहोद्भवेन वै परिताप्येत जगत्त्रयेश्वरः

How wondrous this is: though pure in himself, this Lord—born from the fire (kṛpīṭa)—the Ruler of the three worlds, is indeed tormented by the anguish arising from separation from his own city (Kāśī).

Verse 9

निजभालतलं कलानिधेः कलया नित्यमलंकरोति यः । स तदीश्वरमप्यतापयद्विधुरेको विपरीत एव तु

He who ever adorns his own forehead with a portion of the Lord of digits—the Moon—was met with a strange reversal: that very Moon alone made even his Lord burn with anguish.

Verse 10

गरलं गलनालिकातले विलसेदस्य न तेन तापितः । अमृतांशु तुषारदीधिति प्रचयैरेव तु तापितोऽद्भुतम्

Though poison gleams upon his throat, it does not scorch him; rather, the nectar-rayed Moon, by heaps of its cool, frosty beams, wondrously makes him burn with anguish.

Verse 11

विलसद्धरिचंदनोदकच्छटया तद्विरहापनुत्तये । हृदया हि तयाप्यदूयत प्रसरद्भोगिफटाभवैर्न तु

To dispel that pain of separation, a shining spray of water mixed with yellow sandal was applied; yet his heart still ached—not, indeed, because of the spreading hoods of serpents.

Verse 12

सकलभ्रममेष नाशयेत्स्रगहित्वाद्यपदेशजं हरः । इदमद्भुतमस्य यद्भ्रमः स्फुटमाल्येपि महाहिसंभवः

Hara would destroy every delusion—delusion born from the pretext of taking up a garland and the like. Yet wondrous is this: his delusion arises even with a clearly visible garland, as though born of the great serpent that is his adornment.

Verse 13

स्मृतिमात्रपथंगतोपि यस्त्रिविध तापमपाकरोत्यलम् । स हि काशिवियोगतापितः स्वगतं किंचिदजल्पदित्यजः

He who, merely by entering the path of remembrance, fully removes the threefold suffering—he, the Unborn Lord, scorched by separation from Kāśī, uttered something softly to himself.

Verse 14

अपि काशि समागतोऽनिलो यदि गात्राणि परिष्वजेन्मम । दवथुः परिशांतिमेति तन्नहि मानी परिगाहनैरपि

Even if the breeze that has come from Kāśī were to embrace my limbs, this burning pain would find peace; for this proud pain does not subside even with repeated soothing.

Verse 15

अगमिष्यदहोकथं सतापो ननु दक्षांगजयाय एधितः । ममजीवातुलता झटित्यलं ह्यभविष्यन्न हिमाद्रिजा यदि

Alas—how could I go on living in such burning anguish? Indeed, this torment has only increased because of Dakṣa’s daughter. If the Daughter of Himālaya were not here, my very life would instantly come to an end.

Verse 16

न तथोज्झितदेहयातया मम दक्षोद्भवयामनोऽदुनोत् । अविमुक्तवियोगजन्मनापरि दूयेत यथा महोष्मणा

My mind was not so tormented even by the suffering that came when Dakṣa’s daughter abandoned her body, as it is scorched now—born of separation from Avimukta—like something seared on every side by fierce heat.

Verse 17

अयि काशि मुदा कदा पुनस्तव लप्स्ये सुखमंगसंगजम् । अतिशीतलितानि येन मेऽद्भुतगात्राणि भवंति तत्क्षणात्

O Kāśī! When shall I again, with joy, attain the happiness born of union with you—by which my wondrous limbs are instantly cooled and soothed?

Verse 18

अयि काशि विनाशिताघसंघे तवविश्लेषजआशुशुक्षणिः । अमृतांशुकलामृदुद्रवैरतिचित्रंहविषेव वर्धते

O Kāśī, destroyer of heaps of sin! The swift-drying pain born of separation from you increases—strangely—like an offering-fire flaring up when fed with ghee made soft by the nectar-like rays of the moon.

Verse 19

अगमन्मम दक्षजा वियोगजो दवथुः प्राग्घिमवत्सुतौषधेन । अधुना खलु नैव शांतिमीयां यदि काशीं न विलोकयेहमाशु

Formerly, the fever born of separation from Dakṣa’s daughter was soothed by the medicine that is Himālaya’s daughter. But now, truly, I shall find no peace unless I quickly behold Kāśī.

Verse 20

मनसेति गृणंस्तदा शिवः सुतरां संवृततापवैकृतः । जगदंबिकया धियां जनन्या कथमप्येष वियुक्त इत्यमानि

Thus Śiva, inwardly praising (Kāśī) within his mind, concealed the changes wrought by his burning pain. Yet Jagadambikā—the Mother of all understanding—wondered, “How has he become separated and distressed in this way?”

Verse 21

प्रियया वपुषोर्धयानयाप्यपरिज्ञात वियोगकारणः । वचनैरुपचर्यते स्म सप्रणतप्राणिनिदाघदारणः

Though his beloved—half his very body—did not know the cause of his separation, she sought to soothe him with gentle words: him who burns away the scorching heat of existence for all beings who bow in devotion.

Verse 22

श्रीपार्वत्युवाच । तव सर्वग सर्वमस्ति हस्ते विलसद्योग वियोग एव कस्ते । तव भूतिरहो विभूतिदात्री सकलापत्कलिकापि भूतधात्री

Śrī Pārvatī said: “O all-pervading One, everything rests in your hand—union and separation alike. Who could ever cause ‘separation’ for you? Your very power bestows divine attainments; it sustains even the dark age of calamity and upholds all beings.”

Verse 23

त्वदनीक्षणतः क्षणाद्विभो प्रलयं यांति जगंति शोच्यवत् । च्यवते भवतः कृपालवादितरोपीशनयस्त्वयोंकृतः

“O Lord, if you do not so much as cast a glance, the worlds fall into dissolution in an instant, most pitifully. Apart from a single drop of your compassion, even another ‘ruler’ cannot stand—any lordship is established only by you.”

Verse 24

भवतः परितापहेतवो न भवंतींदु दिवाकराग्नयः । नयनानियतस्त्रिनेत्र तेऽमी प्रणयिन्यस्तिलसज्जला च मौलौ

For you, the moon, the sun, and fire are not causes of burning torment. O Three-Eyed One, your eyes are beyond all restraint; and upon your crest abide, as beloved ornaments, the dark sesame-oil of night and the bright waters of cooling grace.

Verse 25

भुजगाभुजगाः सदैव तेऽमी न विषं संक्रमते च नीलकंठ । अहमस्मि च वामदेव वामा तव वामंवपुरत्र चित्तयुक्ता

O Nīlakaṇṭha, these serpents ever remain upon you, yet their poison does not pass into you. And I—your beloved, O Vāmadeva—am here, my mind intent upon your left side, united with your auspicious form.

Verse 26

इति संसृतिसंबीजजनन्याभिहिते हिते । गिरां निगुंफे गिरिशो वक्तुमप्याददे गिरम्

When she—the Mother who brings forth the seed of worldly becoming—had thus spoken beneficial words woven into a garland of speech, Giriśa (Śiva) then took up words to reply.

Verse 27

ईश्वर उवाच । अयि काशीत्यष्टमूर्तिर्भवो भावाष्टकोभवत् । सत्वरं शिवयाज्ञायि ध्रुवं काश्याहृतोहरः

Īśvara said: “O Śivayā, when the very utterance ‘Kāśī!’ arises, Bhava (Śiva) becomes the Eight-Formed One, manifest as the eightfold state of being. Therefore, O knower of Śiva, Hara is certainly drawn at once toward Kāśī.”

Verse 28

अथबालसखी भूत तत्तत्काननवीरुधम् शिवाप्रस्तावयांचक्रे विमुक्तां मुक्तिदां पुरीम्

Then, becoming as it were a youthful companion, she (Pārvatī) began to bring up and describe that city—Kāśī—liberated in itself and the giver of liberation, amid forests and creepers of many kinds.

Verse 29

पार्वत्युवाच । गगनतलमिलितसलिले प्रलयेपि भव त्रिशूलपरि विधृताम् । कृतपुंडरीकशोभां स्मरहरकाशीं पुरीं यावः

Pārvatī said: “O Bhava, even in the cosmic dissolution, when the waters meet the vault of the sky, let us go to Kāśī—the city upheld upon your trident—shining with lotus-like splendor, O slayer of Smara.”

Verse 30

धराधरेंद्रस्य धरातिसुंदरा न मां तथास्यापि धिनोति धूर्जटे । धरागतापीह न या ध्रुवंधरा पुरीधुरीणा तव काशिका यथा

O Dhūrjaṭe, even the exquisitely beautiful realm of the lord of mountains does not delight me as Kāśikā does—your foremost city, steadfast and unsurpassed—though it too rests upon the earth.

Verse 31

न यत्र काश्यां कलिकालजं भयं न यत्र काश्यां मरणात्पुनर्भवः । न यत्र काश्यां कलुषोद्भवं भयं कथं विभो सा नयनातिथिर्भवेत्

In Kāśī there is no fear born of the Kali age; in Kāśī there is no rebirth after death; in Kāśī there is no fear arising from impurity. O Lord, how could that city not become the cherished guest of my eyes?

Verse 32

किमत्र नो संति पुरः सहस्रशः पदेपदे सर्वसमृद्धिभूमयः । परं न काशी सदृशीदृशोः पदं क्वचिद्गता मे भवता शपे शिव

Are there not thousands of cities here—at every step, lands of every prosperity? Yet none is like Kāśī, the very goal of the eyes. If ever I have spoken otherwise, O Śiva, may you call me to account.

Verse 33

त्रिविष्टपे संति न किं पुरः शतं समस्तकौतूहलजन्मभूमयः । तृणी भवंतीह च ताः पुरःपुरः पदं पुरारे भवतो भवद्विषः

In Triviṣṭapa (heaven), are there not hundreds of cities, birthplaces of every wonder? Yet here they become like mere blades of grass, one after another, before your station, O Purāri—before your Kāśī, O foe of Bhava’s foes.

Verse 34

न केवलं काशिवियोगजो ज्वरः प्रबाधते त्वां तु तथा यथात्र माम् । उपाय एषोत्र निदाघशांतये पुरी तु सा वा ममजन्मभूरथ

Not only the fever born of separation from Kāśī afflicts you; it torments me even more. Here is the remedy to cool this burning: let us go to that sacred city—whether it be my birthplace or not.

Verse 35

मया न मेने ममजन्मभूमिका वियोगजन्मा परिदाघईशितः । अवाप्यकाशीं परितः प्रशांतिदां समस्तसंतापविघातहेतुकाम्

I did not think the burning anguish born of separation from my birthplace could be so overpowering; yet on attaining Kāśī, bestower of perfect peace, it becomes the very cause of destroying every kind of suffering.

Verse 36

न मोक्षलक्ष्म्योत्र समक्षमीक्षितास्तनूभृता केनचिदेव कुत्रचित् । अवैम्यहं शर्मद सर्वशर्मदा सरूपिणी मुक्तिरसौ हि काशिका

Nowhere else do embodied beings behold the “fortune of liberation” so directly. I have understood that Kāśikā herself—giver of bliss and source of all well-being—is liberation in visible form.

Verse 37

न मुक्तिरस्तीह तथा समाधिना स्थिरेंद्रियत्वोज्झित तत्समाधिना । क्रतुक्रियाभिर्न न वेदविद्यया यथा हि काश्यां परिहाय विग्रहम्

Such liberation is not gained elsewhere by a samādhi that lacks true steadiness of the senses—nor by sacrifices, nor by ritual acts, nor even by Vedic learning—as it is gained by casting off the body in Kāśī.

Verse 38

न नाकलोके सुखमस्ति तादृशं कुतस्तु पातालतलेऽतिसुंदरे । वार्तापि मर्त्ये सुखसंश्रया क्व वा काश्यां हि यादृक्तनुमात्रधारिणि

Such happiness is not found even in heaven—how much less in the most beautiful regions of Pātāla. In the mortal world, where is there even talk of such joy as in Kāśī, even for one who merely bears a body?

Verse 39

क्षेत्रे त्रिशूलिन्भवतोऽविमुक्ते विमुक्तिलक्ष्म्या न कदापि मुक्ते । मनोपि यः प्राणिवरः प्रयुंक्ते षडंगयोगं स सदैव युंक्ते

In your Avimukta field, O Trident-bearer, the blessed fortune of liberation is never absent. Even the noblest of beings who merely turns his mind there is, in truth, ever joined to the six-limbed yoga.

Verse 40

षडंगयोगान्नहि तादृशी नृभिः शरीरसिद्धिः सहसात्र लभ्यते । सुखेन काशीं समवाप्य यादृशीदृशौ स्थिरीकृत्य शिव त्वयि क्षणम्

By the six-limbed yoga, such attainment is not quickly won by men here. Yet by easily reaching Kāśī and fixing one’s eyes on you, O Śiva, even for a moment, that very fulfilment is obtained.

Verse 41

वरं हि तिर्यक्त्वमबुद्धिवैभवं न मानवत्वं बहुबुद्धिभाजनम् । अकाशिसंदर्शननिष्फलोदयं समंततः पुष्करबुद्बुदोपमम्

Better indeed is animal existence, lacking the treasure of intellect, than human birth—though endowed with much intelligence—if, through not beholding Kāśī, it rises to no fruitful end, being altogether like a bubble upon water.

Verse 42

दृशौ कृतार्थे कृतकाशिदर्शने तनुःकृतार्था शिवकाशिवासिनी । मनःकृतार्थं धृतकाशिसंश्रयं मुखं कृतार्थं कृतकाशिसंमुखम्

The eyes are fulfilled by beholding Kāśī; the body is fulfilled by dwelling in Śiva’s Kāśī. The mind is fulfilled by taking refuge in Kāśī; the face is fulfilled by turning toward Kāśī.

Verse 43

वरं हि तत्काशिरजोति पावनं रजस्तमोध्वंसि शशिप्रभोज्ज्वलम् । कृतप्रणामैर्मणिकर्णिका भुवे ललाटगंयद्बहुमन्यते सुरैः

Blessed indeed is the dust of Kāśī—supremely purifying, destroying rajas and tamas, radiant like moonlight. At Maṇikarṇikā on earth, that dust which, through prostrations, rises to the forehead is highly revered even by the gods.

Verse 44

न देवलोको न च सत्यलोको न नागलोको मणिकर्णिकायाः । तुलां व्रजेद्यत्र महाप्रयाणकृच्छ्रुतिर्भवेद्ब्रह्मरसायनास्पदम्

Neither the world of the gods, nor Satyaloka, nor the realm of the Nāgas can equal Maṇikarṇikā; there even the arduous “great departure” becomes, as it were, a path attested by śruti, for it is a resting-place of the nectar of Brahman.

Verse 45

महामहोभूर्मणिकर्णिकास्थली तमस्ततिर्यत्र समेति संक्षयम् । परः शतैर्जन्मभिरेधितापि या दिवाकराग्नींदुकरैरनिग्रहा

Maṇikarṇikā—vastly magnificent and radiant—is the ground where the very mass of darkness meets its end. Even if that darkness has grown strong through hundreds of births, it cannot withstand the restraint of the Sun-, Fire-, and Moon-like splendor that prevails there.

Verse 46

किमु निर्वाणपदस्य भद्रपीठं मृदुलं तल्पमथोनुमोक्षलक्ष्म्याः । अथवा मणिकर्णिकास्थली परमानंदसुकंदजन्मभूमिः

Is Maṇikarṇikā not the auspicious seat of the state of nirvāṇa—its gentle resting-bed? Or is it the very birthplace of the fortune of liberation (mokṣa), the source-ground of supreme bliss (ānanda) and true happiness?

Verse 47

समतीतविमुक्तजंतुसंख्या क्रियते यत्र जनैः सुखोपविष्टैः । विलसद्द्युति सूक्ष्मशर्कराभिः स्ववपुःपातमहोत्सवाभिलाषैः

There, with people seated at ease, the count of creatures already liberated is, as it were, tallied by tiny grains of subtly sparkling radiance, while they long for the great festival of “casting off their own body”—death in Kāśī.

Verse 48

स्कंद उवाच । अपर्णापरिवर्ण्येति पुरीं वाराणसीं मुने । पुनर्विज्ञापयामास काशीप्राप्त्यै पिनाकिनम्

Skanda said: O sage, having thus described the city of Vārāṇasī, Aparṇā (Pārvatī) once again made a petition to Pinākin (Śiva), seeking to attain Kāśī.

Verse 49

श्रीपार्वत्युवाच । प्रमथाधिप सर्वेश नित्यस्वाधीनवर्तन । यथानंदवनं यायां तथा कुरु वरप्रद

Śrī Pārvatī said: O Lord of the Pramathas, O Sovereign of all, ever self-governed in your acts—O Giver of boons, so arrange that I may go to Nandavana.

Verse 50

स्कन्द उवाच । जितपीयूषमाधुर्यां काशीस्तवनसुंदरीम् । अथाकर्ण्याहमुदितो गिरिशो गिरिजां गिरम्

Skanda said: Hearing Girijā’s words—lovely with praise of Kāśī and sweeter than nectar—Giriśa (Śiva) became greatly delighted.

Verse 51

श्रीदेवदेव उवाच । अयि प्रियतमे गौरि त्वद्वा गमृतसीकरैः । आप्यायितोस्मि नितरां काशीप्राप्त्यै यतेधुना

The Lord of gods said: O dearest Gaurī, by the nectar-droplets of your speech I have been deeply refreshed. Therefore, now I shall strive to attain Kāśī for you.

Verse 52

त्वं जानासि महादेवि मम यत्तन्महद्व्रतम् । अभुक्तपूर्वमन्येन वस्तूपाश्नामि नेतरत्

You know, O great Goddess, this is my great vow: I partake only of that which has not previously been enjoyed by another—never otherwise.

Verse 53

पितामहस्य वचनाद्दिवोदासे महीपतौ । धर्मेण शासति पुरीं क उपायो विधीयताम्

Since, by the command of the Grandfather (Brahmā), King Divodāsa rules the city in accordance with dharma—what means is to be devised now?

Verse 54

कथं स राजा धर्मिष्ठः प्रजापालनतत्परः । वियोज्यते पुरः काश्या दिवोदासो महीपतिः

How could that king—most righteous and intent on guarding his subjects—Divodāsa, lord of the earth, be separated from the holy city of Kāśī?

Verse 55

अधर्मवर्तिनो यस्माद्विघ्नः स्यान्नेतरस्य तु । तस्मात्कं प्रेषयामीशे यस्तं काश्या वियोजयेत्

Since obstacles arise only for one who moves in adharma—and not for the righteous—therefore, O Lord, I shall send someone who can separate him from Kāśī.

Verse 56

धर्मवर्त्मानुसरतां यो विघ्नं समुपाचरेत् । तस्यैव जायते विघ्नः प्रत्युत प्रेमवर्धिनि

Whoever tries to cast obstacles upon those who follow the path of dharma—those very obstacles arise for him alone; indeed, in the end, they only increase the devotees’ love and steadfastness.

Verse 57

विनाच्छिद्रेण तं भूपं नोत्सादयितुमुत्सहे । मयैव हि यतो रक्ष्याः प्रिये धर्मधुरंधराः

Without finding a flaw, I am not able to overthrow that king; for those steadfast bearers of dharma must indeed be protected by me, O beloved.

Verse 58

न जरा तमतिक्रामेन्न तं मृत्युर्जिर्घांसति । व्याधयस्तं न बाधंते धर्मवर्त्मभृदत्रयः

Old age does not overtake him; death does not seek to strike him down. Diseases do not afflict him—he is a bearer of the path of dharma, free from fear.

Verse 59

इति संचिंतयन्देवो योगिनीचक्रमग्रतः । ददर्शातिमहाप्रौढं गाढकार्यस्य साधनम्

Thus pondering, the God, before the circle of Yoginīs, beheld a most formidable means for accomplishing the difficult task.

Verse 60

अथ देव्या समालोच्य व्योमकेशो महामुने । योगिनीवृंदमाहूय जगौ वाक्यमिदं हरः

Then, after consulting with the Goddess, Vyomakeśa—O great sage—summoned the host of Yoginīs, and Hara spoke these words.

Verse 61

सत्वरं यात योगिन्यो मम वाराणसीं पुरीम् । यत्र राजा दिवोदासो राज्यं धर्मेण शास्त्यलम्

Go quickly, O Yoginīs, to my city Vārāṇasī—where King Divodāsa fully governs his kingdom according to dharma.

Verse 62

स्वधर्मविच्युतः काशीं यथा तूर्णं त्यजेन्नृपः । तथोपचरत प्राज्ञा योगमायाबलान्विताः

Act so, O wise ones, empowered by yogic māyā, that the king—once fallen away from his own dharma—may swiftly abandon Kāśī.

Verse 63

यथा पुनर्नवीकृत्य पुरीं वाराणसीमहम् । इतः प्रयामि योगिन्यस्तथा क्षिप्रं विधीयताम्

So arrange it quickly, O Yoginīs, that after restoring the city of Vārāṇasī anew, I may depart from here.

Verse 64

इति प्रसादमासाद्य शासनं शिरसा वहन् । कृतप्रणामो निर्यातो योगिनीनां गणस्ततः

Thus, having received His grace and bearing His command upon their heads, the troop of Yoginīs—after making reverent obeisance—departed.

Verse 65

ययुराकाशमाविश्य मनसोप्य तिरंहसा । परस्परं भाषमाणा योगिन्यस्ता मुदान्विताः

Those Yoginīs, filled with joy, entered the sky and sped along with mind-like swiftness, conversing with one another as they went.

Verse 66

अद्य धन्यतराः स्मो वै देवदेवेन यत्स्वयम् । कृतप्रसादाः प्रहिताः श्रीमदानंदकाननम्

“Today indeed we are most blessed, for the God of gods Himself—being gracious to us—has dispatched us to the glorious Ānanda-kānana, the Bliss-grove.”

Verse 67

अद्य सद्यो महालाभावभूतां नोतिदुर्लभौ । त्रिनेत्रराजसंमानस्तथा काशी विलोकनम्

“Today we have instantly gained two great rewards, not hard to obtain by His grace: the honor bestowed by the Three-eyed King, and the blessed sight of Kāśī.”

Verse 68

इति मुदितमनाः स योगिनीनां निकुरंवस्त्वथमंदराद्रिकुंजात् । नभसि लघुकृतप्रयाणवेगो नयनातिथ्यमलंभयत्पुरीं ताम्

Thus rejoicing, that throng of Yoginīs set out from the groves of Mandarādri; lightening their swift passage through the sky, they soon attained the pure “guesthood of the eyes”—the auspicious sight—of that holy city, Kāśī.