Adhyaya 45

Verse 1

स्कंद उवाच । अथ तद्योगिनीवृंदं दूराद्दृष्टिं प्रसार्य च । स्वनेत्रदैर्घ्यनिर्माणं प्रशशंस फलान्वितम्

Skanda said: Then that host of Yoginīs, casting their gaze far ahead, praised the fruitful attainment of extending the reach of their own vision.

Verse 2

दिव्यप्रासादमालानां पताकाश्चलपल्लवाः । सादरं दूरमार्गस्थान्पांथानाह्वयतीरिव

The fluttering banners—like moving leaves—upon rows of divine mansions seemed, as it were, to respectfully beckon travelers who were still far away on the road.

Verse 3

चंचत्प्रासादमाणिक्यैर्विजृंभितमरीचिभिः । सुनीलमपि च व्योमवीक्ष्यमाणं सुनिर्मलम्

By the spreading rays from the jewels on the shining palaces, even the deep-blue sky, as it was looked upon, appeared exquisitely clear and stainless.

Verse 4

देवत्वं माययाच्छाद्य वेषं कार्पटिकोचितम् । विधाय काशीमविशद्योगिनीचक्रमक्रमम्

Concealing their divinity by māyā and assuming disguises befitting wandering mendicants, the circle of Yoginīs entered Kāśī unobtrusively, without drawing attention.

Verse 5

काचिच्चयोगिनी भूता काचिज्जाता तपस्विनी । काचिद्बभूव सैरंध्री काचिन्मासोपवासिनी

One remained as a Yoginī; another appeared as an ascetic woman; one became a handmaiden; another assumed the guise of a woman observing a month-long fast.

Verse 6

मालाकारवधूः काचित्काचिन्नापितसुंदरी । सूतिकर्मविचारज्ञा ऽपरा भैषज्यकोविदा

One became the wife of a garland-maker; another appeared as a lovely barber-woman. One was skilled in attending childbirth, and another was expert in medicines.

Verse 7

वैश्या च काचिदभवत्क्रयविक्रयचंचुरा । व्यालग्राहिण्यभूत्काचिद्दासीधात्री च काचन

One woman became a Vaiśyā, deft in buying and selling. Another became a catcher of fierce creatures; and yet another lived as a maidservant and as a nurse, serving in the city.

Verse 8

एका च नृत्यकुशला त्वन्या गानविशारदा । अपरा वेणुवादज्ञा परा वीणाधराभवत्

One was skilled in dance; another was accomplished in singing. One knew the playing of the flute, while another became a bearer and player of the vīṇā.

Verse 9

मृदंगवादनज्ञान्या काचित्ताल कलावती । काचित्कार्मणतत्त्वज्ञा काचिन्मौक्तिकगुंफिका

One was skilled in playing the mṛdaṅga; another was accomplished in rhythm and time-beats. One understood the principles of operative rites, and another was a stringer of pearls.

Verse 10

गंधभागविधिज्ञान्या काचिदक्षकलालया । आलापोल्लासकुशला काचिच्चत्वरचारिणी

One knew the proper measures and methods of perfumes and fragrances; another delighted in the art of dice. One was skilled in charming conversation and festive amusement; another wandered about the public squares and crossroads.

Verse 11

वंशाधिरोहणे दक्षा रज्जुमार्गेण चेतरा । काचिद्वातुलचेष्टाऽभूत्पथि चीवरवेष्टना

One was skilled at climbing a bamboo pole; another moved along a rope-path. One behaved like a madwoman, while another went about on the road wrapped in rags.

Verse 12

अपत्यदाऽनपत्यानां परा तत्रपुरेऽवसत् । काचित्करांघ्रिरेखाणां लक्षणानि चिकेति च

Another lived in that city as one who granted offspring to the childless. And one there examined and interpreted the auspicious marks found in the lines of hands and feet.

Verse 13

चित्रलेखन नैपुण्यात्काचिज्जनमनोहरा । वशीकरणमंत्रज्ञा काचित्तत्र चचार ह

By her mastery in painting and drawing, one woman delighted people’s minds. Another, knowing mantras of attraction and influence, moved about there.

Verse 14

गुटिकासिद्धिदा काचित्काचिदंजनसिद्धिदा । धातुवादविदग्धान्या पादुकासिद्धिदा परा

One bestowed the attainment of the guṭikā-siddhi; another bestowed the añjana-siddhi. Another was skilled in alchemical doctrine, and another bestowed the pādukā-siddhi.

Verse 15

अग्निस्तंभ जलस्तंभ वाक्स्तंभं चाप्यशिक्षयत् । खेचरीत्वं ददौ काचिददृश्यत्वं परा ददौ

She even taught the arresting of fire, the arresting of water, and the arresting of speech. One bestowed the power of moving through the sky, and another bestowed invisibility.

Verse 16

काचिदाकर्पणीं सिद्धिं ददावुच्चाटनं परा । काचिन्निजांगसौंदर्य युवचित्तविमोहिनी

One bestowed the siddhi of attraction; another bestowed the rite of driving away. And one, by the beauty of her own limbs, bewitched the minds of young men.

Verse 17

चिंतितार्थप्रदा काचित्काचिज्ज्योतिः कलावती । इत्यादि वेषभाषाभिरनुकृत्य समंततः

Some of the Yoginīs appeared as “Wish-fulfilling,” some as “Radiance,” some as “Artful and graceful”; thus, by imitating every sort of dress and manner of speech, they moved all around.

Verse 18

प्रत्यंगणं प्रतिगृहं प्राविशद्योगिनीगणः । इत्थमब्दंचरंत्यस्ता योगिन्योऽहर्निशं पुरि

The host of Yoginīs entered every courtyard and every house; in this manner, those Yoginīs wandered through the city day and night for a whole year.

Verse 19

न च्छिद्रं लेभिरे क्वापि नृपविघ्नचिकीर्षवः । ततः समेत्य ताः सर्वा योगिन्यो वंध्यवांछिताः । तस्थुः संमंत्र्य तत्रैव न गता मंदरं पुनः

Seeking to create obstacles for the king, they found no opening anywhere. Then all those Yoginīs—frustrated in their desire—gathered together and, after deliberating right there, did not return again to Mandara.

Verse 20

प्रभुकार्यमनिष्पाद्य सदः संभावनैधितः । कः पुरः शक्नुयात्स्थातुं स्वामिनो क्षतविग्रहः

Failing to accomplish the master’s task, yet swollen with constant self-importance—what servant, with his very person disgraced, could stand before his lord?

Verse 21

अन्यच्च चिंतितं ताभिर्योगिनीभिरिदं मुने । प्रभुं विनापि जीवामो न तु काशीं विना पुनः

And they pondered another thought, O sage: “We may live even without our Lord—yet truly we cannot live without Kāśī.”

Verse 22

प्रभूरुष्टोपि सद्भृत्ये जीविकामात्रहारकः । काशीहरेत्कराद्भ्रष्टा पुरुषार्थचतुष्टयम्

Even if a master is angered with a good servant, he takes away only livelihood. But if one slips away from Kāśī, Kāśī herself snatches from his hand the four human aims—dharma, artha, kāma, and mokṣa.

Verse 23

नाद्यापि काशीं संत्यज्य तदारभ्य महामुने । योगिन्योन्यत्र तिष्ठंति चरंत्योपि जगत्त्रयम्

Even to this day, from that time onward, O great sage, the Yoginīs do not abandon Kāśī; though they roam through the three worlds, they dwell elsewhere only for a time.

Verse 24

प्राप्यापि श्रीमतीं काशीं यस्तितिक्षति दुर्मतिः । स एव प्रत्युत त्यक्तो धर्मकामार्थमुक्तिभिः

Even after reaching the glorious Kāśī, the ill-minded person who merely “endures” it without reverence is, in truth, abandoned by dharma, kāma, artha, and mokṣa.

Verse 25

कः काशीं प्राप्य दुर्बुद्धिरपरत्र यियासति । मोक्षनिक्षेप कलशीं तुच्छश्रीकृतमानसः

Having reached Kāśī, what foolish person would wish to go elsewhere—his mind made petty by trivial splendors—when Kāśī is the very “vessel” in which mokṣa is deposited?

Verse 26

विमुखोपीश्वरोस्माकं काशीसेवनपुण्यतः । संमुखो भविता पुण्यं कृतकृत्याः स्म तद्वयम्

Even if the Lord has turned away from us, by the merit gained through serving Kāśī he will become gracious toward us. Truly blessed are we—for by that very merit our purpose shall be fulfilled.

Verse 27

दिनैः कतिपयैरेव सर्वज्ञोपि समेष्यति । विना काशीं न रमते यतोऽन्यत्र त्रिलोचनः

In only a few days, even the All-knowing comes to this conclusion: without Kāśī he does not delight, for the Three-eyed Lord (Śiva) finds no joy elsewhere.

Verse 28

शंभोः शक्तिरियं काशी काचित्सर्वैरगोचरा । शंभुरेव हि जानीयादेतस्याः परमं सुखम्

This Kāśī is truly Śambhu’s very Śakti—his divine power—beyond the reach of all. Indeed, only Śambhu himself fully knows the supreme bliss that is hers.

Verse 29

इति निश्चित्य मनसि शंभोरानंदकानने । अतिष्ठद्योगिनीवृंदं कयाचिन्माययावृतम्

Having thus resolved in mind, within Śambhu’s “Forest of Bliss” a host of Yoginīs stood, veiled by some mysterious māyā.

Verse 30

व्यास उवाच । इत्थं समाकर्ण्य मुनिः पुनः पप्रच्छ षण्मुखम् । कानि कानि च नामानि तासां तानि वदेश्वर

Vyāsa said: Having heard this, the sage again questioned Ṣaṇmukha: “What, indeed, are their names? O Lord, please tell those names.”

Verse 31

भजनाद्योगिनीनां च काश्यां किं जायते फलम् । कस्मिन्पर्वणि ताः पूज्याः कथं पूज्याश्च तद्वद

“And from worship of the Yoginīs in sacred Kāśī, what fruit arises? On which holy occasion are they to be honored, and how should they be worshipped? Tell that as well.”

Verse 32

श्रुत्वेतिप्रश्नमौमेयो योगिनीसंश्रयं ततः । प्रत्युवाच मुने वच्मि शृणोत्ववहितो भवान्

Having heard this question, the son of Umā—refuge of the Yoginīs—then replied: “Sage, I shall speak; may you listen with full attention.”

Verse 33

स्कंद उवाच । नामधेयानि वक्ष्यामि योगिनीनां घटोद्भव । आकर्ण्य यानि पापानि क्षयंति भविनां क्षणात्

Skanda said: “O Ghaṭodbhava (Vyāsa), I shall declare the names of the Yoginīs—hearing which, the sins of living beings are destroyed in an instant.”

Verse 34

गजानना सिंहमुखी गृध्रास्या काकतुंडिका । उष्ट्रग्रीवा हयग्रीवा वाराही शरभानना

Gajānanā, Siṃhamukhī, Gṛdhrāsyā, Kākatuṇḍikā; Uṣṭragrīvā, Hayagrīvā, Vārāhī, and Śarabhānanā—these are (among) the Yoginīs’ names.

Verse 35

उलूकिका शिवारावा मयूरी विकटानना । अष्टवक्त्रा कोटराक्षी कुब्जा विकटलोचना

Ulūkikā, Śivārāvā, Mayūrī, Vikaṭānanā; Aṣṭavaktrā, Koṭarākṣī, Kubjā, and Vikaṭalocanā—(these too are) the Yoginīs’ names.

Verse 36

शुष्कोदरी ललज्जिह्वा श्वदंष्ट्रा वानरानना । ऋक्षाक्षी केकराक्षी च बृहत्तुंडा सुराप्रिया

Śuṣkodarī, Lalajjihvā, Śvadaṃṣṭrā, and Vānarānanā; Ṛkṣākṣī, Kekarākṣī, and Bṛhattuṇḍā, as well as Surāpriyā—these too are sacred names of the Yoginīs.

Verse 37

कपालहस्ता रक्ताक्षी शुकी श्येनी कपोतिका । पाशहस्ता दंडहस्ता प्रचंडा चंडविक्रमा

She is the one who bears a skull in her hand; the red-eyed one; Śukī; Śyenī; Kapotikā; the one holding a noose; the one holding a staff; the fiercely formidable one; and she whose stride in battle is terrible.

Verse 38

शिशुघ्नी पापहंत्री च काली रुधिरपायिनी । वसाधया गर्भभक्षा शवहस्तांत्रमालिनी

Śiśughnī; the destroyer of sin; Kālī; the drinker of blood; Vasādhayā; Garbhabhakṣā; and she who bears a corpse in her hand, wearing a garland of entrails.

Verse 39

स्थूलकेशी बृहत्कुक्षिः सर्पास्या प्रेतवाहना । दंदशूककरा क्रौंची मृगशीर्षा वृषानना

Sthūlakeśī; she of the great belly; she whose mouth is like a serpent; she who rides upon a spirit; she whose hands are like snakes; Krauṃcī; she with a deer’s head; and she with the face of a bull.

Verse 40

व्यात्तास्या धूमनिःश्वासा व्योमैकचरणोर्ध्वदृक् । तापनी शोषणीदृष्टिः कोटरी स्थूलनासिका

Vyāttāsyā, with gaping mouth; Dhūmaniḥśvāsā, whose breath is smoky; she who moves through the sky on a single foot, gazing upward; Tāpanī, the burning one; she whose glance withers; Koṭarī; and she with a broad nose.

Verse 41

विद्युत्प्रभा बलाकास्या मार्जारी कटपूतना । अट्टाट्टहासा कामाक्षी मृगाक्षी मृगलोचना

Vidyutprabhā, radiant like lightning; Balākāsyā; Mārjārī; Kaṭapūtanā; Aṭṭāṭṭahāsā, of boisterous laughter; Kāmākṣī; Mṛgākṣī; and Mṛgalocanā, the doe-eyed one.

Verse 42

नामानीमानि यो मर्त्यश्चतुःषष्टिं दिनेदिने । जपेत्त्रिसंध्यं तस्येह दुष्टबाधा प्रशाम्यति

Any mortal who, day after day, recites these sixty-four names at the three sandhyās (morning, noon, and evening)—for him, in this very life, afflictions caused by malevolent forces are pacified.

Verse 43

न डाकिन्यो न शाकिन्यो न कूष्मांडा न राक्षसाः । तस्य पीडां प्रकुर्वंति नामानीमानि यः पठेत्

Neither ḍākinīs, nor śākinīs, nor kūṣmāṇḍas, nor rākṣasas can cause torment to the one who recites these very names.

Verse 44

शिशूनां शांतिकारीणि गर्भशांतिकराणि च । रणे राजकुले वापि विवादे जयदान्यपि

They bring peace for infants, and they also bring peace for the womb (pregnancy). In battle, in royal courts as well, and in disputes, they grant victory too.

Verse 45

लभेदभीप्सितां सिद्धिं योगिनीपीठसेवकः । मंत्रांतराण्यपि जपंस्तत्पीठे सिद्धिभाग्भवेत्

One who serves the Yoginī-pīṭha attains the desired accomplishment (siddhi). Even if he recites other mantras, at that very pīṭha he becomes a recipient of success.

Verse 46

बलिपूजोपहारैश्च धूपदीपसमर्पणैः । क्षिप्रं प्रसन्ना योगिन्यः प्रयच्छेयुर्मनोरथान्

With bali-offerings, worship, and gifts, and with the offering of incense and lamps, the Yoginīs quickly become pleased and grant one’s cherished wishes.

Verse 47

शरत्काले महापूजां तत्र कृत्वा विधानतः । हवींषि हुत्वा मंत्रज्ञो महतीं सिद्धिमाप्नुयात्

In the autumn season, one who performs a grand worship there according to rule, and—being skilled in mantra—offers oblations into the sacred fire, attains great spiritual accomplishment.

Verse 48

आरभ्याश्वयुजःशुक्लां तिथिं प्रतिपदं शुभाम् । पूजयेन्नवमीयावन्नरश्चिंतितमाप्नुयात्

Beginning from the auspicious first lunar day of the bright fortnight of Āśvayuja, if a man continues worship up to the ninth day, he obtains the very object he has desired.

Verse 49

कृष्णपक्षस्य भूतायामुपवासी नरोत्तमः । तत्र जागरणं कृत्वा महतीं सिद्धिमाप्नुयात्

On the Bhūtā tithi of the dark fortnight, the best of men—keeping a fast—should keep vigil there; by doing so he attains great accomplishment.

Verse 50

प्रणवादिचतुर्थ्यन्तैर्नामभिर्भक्तिमान्नरः । प्रत्येकं हवनं कृत्वा शतमष्टोत्तरं निशि

A devoted man, using names that begin with Praṇava and extend through the fourth, should perform oblations—each separately—one hundred and eight times at night.

Verse 51

ससर्पिषा गुग्गुलुना लघुकोलि प्रमाणतः । यां यां सिद्धिमभीप्सेत तांतां प्राप्नोति मानवः

With ghee and guggulu, measured in the quantity of a small jujube-fruit, whatever siddhi a person seeks—he attains that very accomplishment.

Verse 52

चैत्रकृष्णप्रतिपदि तत्र यात्रा प्रयत्नतः । क्षेत्रविघ्नशांत्यर्थं कर्तव्या पुण्यकृज्जनैः

On the first lunar day of the dark fortnight of Caitra, the virtuous should, with earnest effort, undertake the pilgrimage-circuit there, to pacify obstacles connected with the sacred kṣetra.

Verse 53

यात्रा च सांवत्सरिकीं यो न कुर्यादवज्ञया । तस्य विघ्नं प्रयच्छंति योगिन्यः काशिवासिनः

Whoever, out of contempt, does not perform the yearly pilgrimage, to him the Yoginīs dwelling in Kāśī bestow obstacles.

Verse 54

अग्रे कृत्वा स्थिताः सर्वास्ताः काश्यां मणिकर्णिकाम् । तन्नमस्कारमात्रेण नरो विघ्नैर्न बाध्यते

All those Yoginīs, placing Maṇikarṇikā foremost, abide in Kāśī; by mere obeisance to her, a man is not afflicted by obstacles.