Adhyaya 5

Verse 1

पराशर उवाच । ततो ध्यानेन विश्वेशमालोक्य स मुनीश्वरः । सूत प्रोवाच तां पुण्यां लोपामुद्रामिदं वचः

Parāśara said: Then that lordly sage, beholding Viśveśa (Lord of the Universe) through meditation, addressed the virtuous Lopāmudrā with these words, O Sūta.

Verse 2

अयि पश्य वरारोहे किमेतत्समुपस्थितम् । क्व तत्कार्यं क्व च वयं मुनिमार्गानुसारिणः

“O fair-hipped one, look—what is this that has come to pass? Where is that affair, and where are we, who follow the path of sages?”

Verse 3

येन गोत्रभिदा गोत्रा विपक्षा हेलया कृताः । भवेत्कुंठितसामर्थ्यः स कथं गिरिमात्रके

“He who, as the lifter of Govardhana, made the opposing clans as nothing in mere sport—how could his power be blunted because of a mountain that is only a stone’s measure?”

Verse 4

कल्पवृक्षोंऽगणे यस्य कुलिशं यस्य चायुधम् । सिद्ध्यष्टकं हि यद्द्वारि स सिद्ध्यै प्रार्थयेद्द्विजम्

“For him whose courtyard holds the wish-fulfilling kalpavṛkṣa, whose weapon is the vajra (thunderbolt), and at whose very doorway stand the eight siddhis—would such a one beg a brāhmaṇa for success?”

Verse 5

क्रियंते व्याकुलाः शैला अहो दावाग्निना प्रिये । तद्वृद्धिस्तंभने शक्तिः क्व गतासाऽशुशुक्षणेः

Beloved, the mountains are thrown into turmoil—alas—by a forest-fire. Where has gone the power that could check its spreading, that could swiftly dry it up?

Verse 6

नियन्ता सर्वभूतानां योसौ दण्डधरः प्रभुः । स किं दंडयितुं नालमेकं तं ग्रावमात्रकम्

That Lord who rules all beings, that sovereign bearer of the staff—would he not be able to punish even that one who is but a mere pebble?

Verse 7

आदित्या वसवो रुद्रास्तुषिताः स मरुद्गणाः । विश्वेदेवास्तथा दस्रौ ये चान्येपि दिवौकसः

The Ādityas, the Vasus, the Rudras, the Tuṣitas, the hosts of Maruts, the Viśvedevas, the two Aśvins, and other dwellers of heaven…

Verse 8

येषां दृक्पातमात्रेण पतंति भुवनान्यपि । ते किं समर्था नो कांते नगवृद्धिनिषेधने

Those by whose mere glance even worlds can fall—are they not capable, my beloved, of preventing the mountain’s swelling growth?

Verse 9

आज्ञातं कारणं तच्च स्मृतं वाक्यं सुभाषितम् । काशीमुद्दिश्य यद्गीतं मुनिभिस्तत्त्वदर्शिभिः

The cause of it has been understood; and that well-spoken saying is remembered—uttered by truth-seeing sages with Kāśī in view.

Verse 10

अविमुक्तं न मोक्तव्यं सर्वथैव मुमुक्षुभिः । किंतु विघ्ना भविष्यंति काश्यां निवसतां सताम्

Avimukta must never be forsaken by those who seek mokṣa; yet obstacles will arise for the virtuous who dwell in Kāśī.

Verse 11

उपस्थितोयं कल्याणि सोंऽतरायो महानिह । न शक्यतेऽन्यथाकर्तुं विश्वेशो विमुखो यतः

O auspicious one, a great obstruction has arisen here. It cannot be averted by any other means, for Viśveśa, Lord of the Universe, has turned away in this matter.

Verse 12

काशीद्विजाशीर्भिरहो यदाप्ता कस्तां मुमुक्षुर्यदिवामुमुक्षुः । ग्रासं करस्थं स विसृज्य हृद्यं स्वकूर्परं लेढि विमूढचेताः

Ah! Having obtained Kāśī—won by the blessings of Kāśī’s brāhmaṇas—who, whether seeking mokṣa or not, would abandon her? Only a deluded mind would drop the sweet morsel already in hand and lick its own elbow.

Verse 13

अहो जना बालिशवत्किमेतां काशीं त्यजेयुः सुकृतैकराशिम् । शालूककंदः प्रतिमज्जनं किं लभेत तद्वत्सुलभा किमेषा

Alas—why would people, like children, abandon this Kāśī, a single heap of accumulated merit? Would one gain a lotus-root without diving down? Likewise, is this (Kāśī) so easily obtained?

Verse 14

भवांतरा वर्जित पुण्यराशिं कृच्छैर्महद्भिर्ह्यवगम् यकाशीम् । प्राप्यापि किं मूढधियोन्यतो वै यियासवो दुर्गतिमुद्यियासवः

Kāśī is a treasury of merit not forsaken even across many lives, and is reached only through great hardships. Having attained her, why would the dull-witted wish to go elsewhere—eager, as it were, to run toward misfortune?

Verse 15

क्व काशिका विश्वपदप्रकाशिका क्व कार्यमन्यत्परितोतिदुःखम् । तत्पंडितोन्यत्र कुतः प्रयाति किं याति कूष्मांडफलं ह्यजास्ये

Where is Kāśikā, the illuminator of the supreme state for all—and where is any other pursuit that only circles into sorrow? How could a truly wise one go elsewhere? Does the gourd’s fruit ever enter a goat’s mouth?

Verse 16

काशीं प्रकाशीं कृतपुण्यराशिं हा शीघ्रनाशी विसृजेन्नरः किम् । नूनं स्वनूनं सुकृतं तदीयं मदीयमेवं विवृणोति चेतः

Why would a mortal—alas, so swiftly perishing—abandon radiant Kāśī, a treasury of accomplished merit? Surely his own mind proclaims: “That merit is theirs, not mine.”

Verse 17

नरो न रोगी यदिहाविहाय सहायभूतां सकलस्य जंतोः । काशीमनाशी सुकृतैकराशिमन्यत्र यातुं यततां न चान्यः

A man is truly diseased if, abandoning here Kāśī—helper of every creature, imperishable, a single treasury of merit—he strives to go elsewhere, elsewhere, and nowhere but elsewhere.

Verse 18

वित्रस्तपापां त्रिदशैर्दुरापां गंगां सदापां भवपाशशापाम् । शिवाविमुक्ताममृतैकशुक्तिं भुक्ताविमुक्तानपरित्यजन्ति

Those who have tasted her grace do not abandon the Gaṅgā—before whom sins tremble, whom even the gods find hard to attain, ever life-giving, who curses the noose of worldly bondage; who is called Śivāvimuktā, a single oyster-shell of nectar—nor do they abandon those devoted to her.

Verse 19

हंहो किमंहो निचिताः प्रलब्धा बंहीयसायास भरेण काशीम् । प्रभूतपुण्यद्रविणैकपण्यां प्राप्यापि हित्वा क्व च गंतुमुद्यताः

Alas—what a grievous sin! Having gathered merit and, under immense labor, obtained Kāśī—the single marketplace where abundant merit is the true wealth—having attained her, why are they ready to abandon her and go elsewhere?

Verse 20

अहो जनानां जडता विहाय काशीं यदन्यत्र न यंति चेतः । परिस्फुरद्गांगजलाभिरामां कामारिशूलाग्रधृतां लयेपि

Alas, how dull are people: abandoning Kāśī, their minds go elsewhere—Kāśī, made lovely by the shimmering waters of the Gaṅgā, and upheld even at dissolution upon the tip of the trident of the foe of Kāma, Śiva.

Verse 21

रेरे भवे शोकजलैकपूर्णे पापेस्मलोकाः पतिताब्धिमध्ये । विद्राणनिद्राणविरोधिपापां काशीं परित्यज्यतरिं किमर्थम्

Alas! In this worldly becoming, filled only with the waters of sorrow, people sink into the ocean of sin. When Kāśī is at hand—the boat that shatters sin and destroys the slumber of ignorance—why abandon it and try to cross by some other means?

Verse 22

न सत्पथेनापि न योगयुक्त्या दानैर्नवा नैव तपोभिरुग्रैः । काशी द्विजाशीर्भिरहो सुलभ्या किंवा प्रसादेन च विश्वभर्तुः

Not by the right path, nor by yogic discipline, nor by gifts, nor by fierce austerities is Kāśī so easily attained; rather, it is made readily accessible by the blessings of the twice-born, or by the gracious favor of the Lord who sustains the universe.

Verse 23

धर्मस्तु संपत्तिभरैः किलोह्यतेप्यर्थो हि कामैर्बहुदानभोगकैः । अन्यत्रसर्वं स च मोक्ष एकः काश्यां न चान्यत्र तथायथात्र

Elsewhere, even dharma is weighed down by the burden of wealth, and artha is entangled with desires that chase many enjoyments and expenditures. But mokṣa is one alone: it is found in Kāśī—and not elsewhere—just as it is found here.

Verse 24

क्षेत्रं पवित्रं हि यथाऽविमुक्तं नान्यत्तथायच्छ्रुतिभिः प्रयुक्तम् । न धर्मशास्त्रैर्न च तैःपुराणैस्तस्माच्छरण्यं हि सदाऽविमुक्तम्

No sacred field is as pure as Avimukta; none other is praised in the same way by the Vedas. Neither the Dharmaśāstras nor the Purāṇas proclaim any equal to it; therefore Avimukta is always the true refuge.

Verse 25

सहोवाचेति जाबालिरारुणेसिरिडामता । वरणापिंगला नाडी तदंतस्त्वविमुक्तकम्

“Thus indeed spoke Jābāli to Āruṇi,”—so the tradition declares. Varaṇā and Piṅgalā are the channels; within their bounds lies Avimukta.

Verse 26

सा सुषुम्णा परानाडी त्रयं वाराणसीत्वसौ । तदत्रोत्क्रमणे सर्वजंतूनां हि श्रुतौ हरः

The supreme channel is Suṣumṇā; this triad constitutes Vārāṇasī. And at the moment of departure here, for all beings, Hara (Śiva) is heard in the ear as the saving teaching.

Verse 27

तारकं ब्रह्मव्याचष्टे तेन ब्रह्म भवंति हि । एवं श्लोको भवत्येष आहुर्वै वेदवादिनः

He teaches the Tāraka as Brahman; by that, beings indeed become Brahman. Such is this verse, as the proclaimers of the Veda declare.

Verse 28

भगवानंतकालेऽत्र तारकस्योपदेशतः । अविमुक्तेस्थिताञ्जन्तून्मोचयेन्नात्र संशयः

Here, at the final moment, the Blessed Lord—through the instruction of the Tāraka—liberates the beings who abide in Avimukta; of this there is no doubt.

Verse 29

नाविमुक्तसमंक्षेत्रं नाविमुक्तसमा गतिः । नाविमुक्तसमं लिंगं सत्यं सत्यं पुनःपुनः

No sacred region equals Avimukta; no destiny equals Avimukta; no liṅga equals Avimukta—this is truth, truth again and again.

Verse 30

अविमुक्तं परित्यज्य योन्यत्र कुरुते रतिम् । मुक्तिं करतलान्मुक्त्वा सोन्यां सिद्धिं गवेषयेत्

Whoever abandons Avimukta and delights elsewhere is like one who lets go of liberation resting in the palm of the hand, only to seek some other attainment.

Verse 31

इत्थं सुनिश्चित्य मुनिर्महात्मा क्षेत्रप्रभावं श्रुतितः पुराणात् । श्रीविश्वनाथेन समं न लिंगं पुरी न काशी सदृशी त्रिकोट्याम्

Thus, having firmly concluded—on the authority of the Purāṇa and the testimony of sacred tradition—the great sage understood the glory of the holy kṣetra of Kāśī: among the three crores of tīrthas, no liṅga equals Śrī Viśvanātha, and no city compares with Kāśī.

Verse 32

श्रीकालराजं च ततः प्रणम्य विज्ञापयामास मुनीशवर्यः । आपृच्छनायाहमिहागतोस्मि श्रीकाशिपुर्यास्तु यतः प्रभुस्त्वम्

Then, bowing to the revered Kālarāja, the foremost of sages submitted: “I have come here to take leave, for you are indeed the lord and guardian of the sacred city of Kāśī.”

Verse 33

हा कालराजप्रति भूतमत्र प्रत्यष्टमिप्रत्यवनीसुतार्कम् । नाराधये मूलफलप्रसूनैः किं मय्यनागस्यपराधदृक्स्याः

Alas, O Kālarāja! What fault do you see in me, who am guiltless, that here—on each Aṣṭamī and at each new-moon—I have not worshipped you with roots, fruits, and flowers?

Verse 34

हा कालभैरव भवानभितो भयार्तान्माभैष्ट चे तिभणनैः स्वकरं प्रसार्य । मूर्तिं विधाय विकटां कटुपापभोक्त्रीं वाराणसीस्थितजनान्परिपाति किं न

O Kālabhairava! Do you not, on every side, protect the fear-stricken people of Vārāṇasī—stretching forth your own hand and declaring, “Do not fear,” and assuming a formidable form that consumes the bitter fruits of sin?

Verse 35

हे यक्षराज रजनीकर चारुमूर्ते श्रीपूर्णभद्रसुतनायक दंडपाणे । त्वं वै तपोजनितदुःखमवैपि सर्वं किं मां बहिर्नयसि काशिनिवासिरक्षिन्

O King of the Yakṣas, fair in form like the moon; O leader of the sons of Śrī Pūrṇabhadra, O staff-bearer! You know well every sorrow born of tapas; why then do you drive me outside, O protector of the dwellers of Kāśī?

Verse 36

त्वमन्नदस्त्वं किल जीवदाता त्वं ज्ञानदस्त्वं किल मोक्षदोपि । त्वमंत्यभूषां कुरुषे जनानां जटाकलापैरुरगेंद्रहारैः

You are the giver of food; indeed, you are the giver of life. You are the giver of knowledge; indeed, you are also the giver of liberation. You even become the final adornment of people—through your matted locks and garlands of the serpent-king.

Verse 37

गणौ त्वदीयौ किल संभ्रमोद्भ्रमावत्रस्थवृत्तांत विचारकोविदौ । संभ्रांतिमुत्पाद्यपरामसाधून्क्षेत्रात्क्षणं दूरयतस्त्वमुष्मात्

For your two attendants, skilled in discerning whatever occurs here, raise great confusion and, in a moment, drive the unworthy away from this sacred field—by your command.

Verse 38

शृणु प्रभो ढुंढिविनायक त्वं वाचं मदीयां तुरटाम्यनाथवत् । त्वत्स्थाः समस्ताः किल विघ्नपूगाः किमत्र दुर्वृत्तवदास्थितोहम्

Hear me, O Lord Ḍhuṃḍhi-Vināyaka—receive my words, as I cry out like one without refuge. Since all hosts of obstacles are said to abide under your authority, why am I placed here as though I were a wrongdoer?

Verse 39

शृण्वंत्वमी पंच विनायकाश्च चिंतामणिश्चापि कपर्दिनामा । आशागजाख्यौ च विनायकौ तौ शृणोत्वसौ सिद्धिविनायकश्च

May these five Vināyakas hear me—Cintāmaṇi and the one named Kapardi; and the two Vināyakas called Āśā and Gaja. And may Siddhi‑Vināyaka also hear me.

Verse 40

परापवादो न मया किलोक्तः परापकारोपि मया कृतो न । परस्वबुद्धिः परदारबुद्धिः कृता मया नात्र क एष पाकः

I have spoken no slander of others, nor have I harmed anyone. I have not coveted another’s wealth, nor desired another’s spouse. What, then, is this consequence that has come upon me here?

Verse 41

गंगा त्रिकालं परिसेविता मया श्रीविश्वनाथोपि सदा विलोकितः । यात्राः कृतास्ताः प्रतिपर्वसर्वतः कोयंविपाको मम विघ्नहेतुः

I have served the Gaṅgā at all three times of day; I have ever beheld Śrī Viśvanātha. I have made pilgrimages at every sacred festival—what karmic fruit is this that has become the cause of obstacles for me?

Verse 42

मातर्विशालाक्षि भवानिमंगले ज्येष्ठेशिसौभाग्यविधानसुंदरि । विश्वेविधे विश्वभुजे नमोस्तु ते श्रीचित्रघंटे विकटे च दुर्गिके

O Mother, wide-eyed one—Bhavānī, the Auspicious; O Sovereign Goddess, beautiful bestower of good fortune; O ordainer of the universe, O sustainer of the world—salutations to You, O Śrī Citraghaṇṭā, O Vikaṭā, and O Durgā!

Verse 43

साक्षिण्य एता किलकाशिदेवताः शृण्वंतु न स्वार्थमहं व्रजाम्यतः । अभ्यर्थितो देवगणैः करो मि किं परोपकाराय न किं विधीयते

Let these deities of Kāśī hear and bear witness: I do not depart for my own gain. When the hosts of gods entreat me, what should I do? For the sake of helping others, is there anything that ought not be undertaken?

Verse 44

दधीचिरस्थीनि न किं पुरा ददौ जगत्त्रयं किं न ददेऽर्थिने बलिः । दत्तः स्म किं नो मधुकैटभौ शिरो बभूव तार्क्ष्योपि च विष्णुवाहनम्

Did not Dadhīci once give even his own bones? Did not Bali grant the three worlds to a supplicant? Was not the head of Madhu and Kaiṭabha offered up? And did not Tārkṣya (Garuḍa) become the very mount of Viṣṇu?

Verse 45

आपृच्छ्य सर्वान्समुनीन्मुनीश्वरः सबालवृद्धानपि तत्रवासिनः । तृणानि वृक्षांश्चलताः समस्ताः पुरीं परिक्रम्य च निर्ययौ च

Having taken leave of all the sages and of the residents there, young and old alike, the lordly sage departed; and after circumambulating the city, he went forth, as though even the grasses and trees moved along with him.

Verse 46

प्रोषितस्य परितोपि लक्षणैर्नीचवर्त्मपरिवर्तिनोपि वा । चंद्रमौलिमवलोक्य यास्यतः कस्य सिद्धिरिह नो परिस्फुरेत्

Even one long absent, or even one who has strayed onto a low path—when he sets forth after beholding the Moon-crested Lord (Śiva), whose spiritual attainment would not shine forth in this world?

Verse 47

वरं हि काश्यां तृणवृक्षगुल्मकाश्चरंति पापं न चरंति नान्यतः । वयं चराणां प्रथमा धिगस्तु नो वाराणसींहाद्य विहाय गच्छतः

“Better indeed are the grasses, trees, and shrubs in Kāśī: they live and move about there and do not go elsewhere. But we, foremost among wanderers—shame upon us—for today we are leaving Vārāṇasī and going away.”

Verse 48

असिं ह्युपस्पृश्य पुनःपुनर्मुनिः प्रासादमालाः परितो विलोकयन् । उवाच नेत्रे सरले प्रपश्यतं काशीं युवां क्वक्व पुरी त्वियं बत

Touching the sacred boundary again and again, the sage, gazing all around at the rows of palaces, said: “O my two simple eyes, behold Kāśī well—where, where indeed is there another city like this?”

Verse 49

स्वैरं हसंत्वद्य विधाय तालिकां मिथःकरेणापि करं प्रगृह्य । सीमाचरा भूतगणा व्रजाम्यहं विहाय काशीं सुकृतैकराशिम्

“Let the hosts of spirits that roam the city-boundary laugh freely today, clapping their hands and holding one another’s palms—for I am departing, leaving behind Kāśī, that single heap of accumulated merit.”

Verse 50

इत्थं विलप्य बहुशः स मुनिस्त्वगस्त्यस्तत्क्रौंचयुग्मवदहो अबलासहायः । मूर्च्छामवाप महतीं विरही वजल्पन्हाकाशिकाशि पुनरेहि च देहि दृष्टिम्

Thus lamenting again and again, the sage Agastya—alas, like one of a pair of krauñca birds, bereft of his companion—overwhelmed by separation, fell into a great swoon, crying: “Hā, O Kāśī, O Kāśī—return again and grant me your sight!”

Verse 51

स्थित्वा क्षणं शिवशिवेति शिवेति चोक्त्वा यावःप्रियेति कठिनाहि दिवौकसस्ते । किं न स्मरेस्त्रिजगती सुखदानदक्षं त्र्यक्षं प्रहित्यमदनं यदकारितैस्तु

Pausing for a moment, you cried again and again, “Śiva! Śiva!”, and then, “O beloved of Yāva!”—O gods, how hard-hearted you are! Why do you not remember the Three-eyed Lord, supremely able to bestow happiness upon the three worlds—He who once, by His mere will, brought Madana (Kāma) to ruin?

Verse 52

यावद्व्रजेत्त्रिचतुराणि पदानि खेदात्स्वेदोदबिंदुकणिकांचितभालदेशः । प्रत्युद्गमाऽकरणतः किल मे विनाशस्तावद्धराभयवरादिव संचुकोच

As he went only three or four steps, his forehead became speckled with droplets of sweat from strain. “Indeed, if I do not go forth to meet him, I shall be ruined!”—thinking thus, the mountain shrank back at once, as though from fear of a boon of protection (and its binding power).

Verse 53

तपोयानमिवारुह्य निमेषार्धेन वै मुनिः । अग्रे ददर्श तं विंध्यं रुद्धांबरमथोन्नतम्

As though mounting a chariot of austerity, the sage in but half a blink beheld before him the Vindhya—lofty, and as if blocking the very sky.

Verse 54

चकंपे चाचलस्तूर्णं दृष्ट्वैवाग्रस्थितम मुनिम् । तमगस्त्यं सपत्नीकं वातापील्वल वैरिणम्

And the mountain at once began to tremble on seeing the sage standing before it—Agastya, together with his wife, the famed foe of Vātāpi and Ilvala.

Verse 55

तपःक्रोधसमुत्थाभ्यां काशीविरहजन्मना । प्रलयानलवत्तीव्रं ज्वलंतं त्रिभिरग्निभिः

Blazing fiercely like the fire of dissolution—kindled by austerity and wrath, and born of separation from Kāśī—he burned with three fires.

Verse 56

गिरिः खर्वतरो भूत्वा विविक्षुरवनीमिव । आज्ञाप्रसादः क्रियतां किंकरोस्मीति चाब्रवीत

Becoming dwarfed, the mountain wished as it were to enter into the earth. Then it said: “Let your gracious command be done—what service am I to perform?”

Verse 57

अगस्त्य उवाच । विंध्य साधुरसि प्राज्ञ मां च जानासि तत्त्वतः । पुनरागमनं चेन्मे तावत्खर्वतरो भव

Agastya said: “O Vindhya, you are good and wise, and you know me in truth. Therefore, until I return again, remain thus diminished.”

Verse 58

इत्युक्त्वा दक्षिणामाशां सनाथामकरोन्मुनिः । निजैश्चरणविन्यासैस्तया साध्व्या तपोनिधिः

Having spoken thus, the sage made the southern quarter ‘provided with a protector’. That treasure-house of austerity proceeded with his own footsteps, accompanied by that virtuous lady.

Verse 59

गते तस्मिन्मुनिवरे वेपमानस्तदा गिरिः । पश्यत्युत्कंठमिव च गतश्चेत्साध्वभूत्ततः

When that foremost of sages had departed, the mountain trembled, gazing after him as though in longing; yet once he was gone, it remained well-behaved thereafter.

Verse 60

अद्याजातः पुनरहं न शप्तो यदगस्तिना । न मया सदृशो धन्य इति मेने स वै गिरिः

“Today I am as though newly born again, for I was not cursed by Agastya. None is as blessed as I!”—thus indeed did that mountain think.

Verse 61

अरुणोपि च तत्काले कालज्ञो ऽश्वानकालयत् । जगत्स्वास्थ्यमवापोच्चैः पूर्ववद्भानुसंचरैः

Then Aruṇa too—knower of the proper hour—yoked the Sun’s horses. With Bhānu moving on as before, the world again attained well-being and order.

Verse 62

अद्य श्वो वा परश्वो वाप्यागमिप्यति वै मुनिः । इति चिंतामहाभारैर्गिरिराक्रांतवत्स्थितः

“Today, or tomorrow, or the day after—surely the sage will come.” Thinking thus, he stood as though crushed beneath a mountain by the heavy burden of anxiety.

Verse 63

नाद्यापि मुनिरायाति नाद्यापिगिरिरेधते । यथा खलजनानां हि मनोरथमहीरुहः

Even today the sage does not arrive; even today the mountain does not grow—just as, indeed, the wish-tree of wicked people does not flourish.

Verse 64

विवर्धिषति यो नीचः परासूयां समुद्वहन् । दूरे तद्वृद्धिवार्ताऽस्तां प्राग्वृद्धेरपि संशयः

If a base person seeks to rise while bearing envy toward others, then far be it to speak of his “prosperity”—from the outset even his very growth is doubtful.

Verse 65

मनोरथा न सिद्ध्येयुः सिद्धा नश्यंत्यपि ध्रुवम् । खलानां तेन कुशलि विश्वं विश्वेशरक्षितम्

The schemes of the wicked do not succeed; and even if they succeed, they surely perish. Therefore the world is safe—protected by Viśveśa, the Lord of the Universe.

Verse 66

विधवानां स्तना यद्वद्धृद्येव विलयंति च । उन्नम्योन्नम्य तत्रोच्चैस्तद्वत्खलमनोरथाः

Just as a widow’s breasts rise again and again and then sink back into the chest, so too do the wicked one’s ambitions—lifting up high repeatedly, only to collapse.

Verse 67

भवेत्कूलंकपा यद्वदल्पवर्षेणकन्नदी । खलर्धिरल्पवर्षेण तद्वत्स्यात्स्वकुलंकपा

Just as a petty stream, with a little rain, becomes a bank-breaking flood, so the prosperity of a wicked man—gained from slight causes—becomes a disgrace that breaks his own lineage’s honor.

Verse 68

अविज्ञायान्य सामर्थ्यं स्वसामर्थ्यं प्रदर्शयेत । उपहासमवाप्नोति तथैवायमिहाचलः

Without understanding another’s power, one who displays his own strength only earns ridicule. So it is with this mountain here as well.

Verse 69

व्यास उवाच । गोदावरीतटं रम्यं विचरन्नपि वै मुनिः । न तत्याज च तं तापं काशीविरहजं परम्

Vyāsa said: Even while the sage wandered along the lovely bank of the Godāvarī, he did not abandon that intense burning—born of separation from Kāśī.

Verse 70

उदीची दिक्स्पृशमपि स मुनिर्मातरिश्वनम् । प्रसार्य बाहू संश्लिष्य काश्याः पृच्छेदनामयम्

Though he could touch only the northern quarter, the sage stretched out his arms, embraced the Wind, and asked after the well-being of Kāśī.

Verse 71

लोपामुद्रे न सा मुद्रा कापीह जगतीतले । वाराणस्याः प्रदृश्येत तत्कर्ता न यतो विधिः

O Lopāmudrā, nowhere on this earth is a seal-sign (mudrā) like this to be seen; it is the very mark of Vārāṇasī, for no ordinary rule or maker could have fashioned it.

Verse 72

क्वचित्तिष्ठन्क्वचिज्जल्पन्क्वचिद्धावन्क्वचित्स्खलन् । क्वच्चिचोपविशंश्चेति बभ्रामेतस्ततो मुनिः

At one moment he stood, at another he spoke; now he ran, now he stumbled; and at times he sat down—thus the sage wandered on, overwhelmed by what he beheld.

Verse 73

ततो व्रजन्ददर्शाग्रे पुण्यराशिस्तपोधनः । चंचच्चंद्रगताभासां भाग्यवानिव सुश्रियम्

Then, as he proceeded, the tapodhana—treasure-house of austerity—beheld ahead a sacred splendor, shimmering like the moon’s moving light, as though good fortune itself had taken form.

Verse 74

विजित्यभानु नाभानुं दिवापि समुदित्वराम् । निर्वापयंतीमिव तां स्वचेतस्तापसंततिम्

Her radiance, as though conquering even the sun, rose brilliantly even in daytime, seeming to cool and extinguish the unbroken fever of his own mind.

Verse 75

तत्रागस्त्यो महालक्ष्मीं ददृशे सुचिरं स्थिताम्

There Agastya beheld Mahālakṣmī, abiding in that place for a very long time.

Verse 76

रात्रावब्जेषु संकोचो दर्शेष्वब्जः क्वचिद्व्रजेत् । क्षीरोदे मंदरत्रासात्तदत्राध्युषितामिव

As lotuses close at night and are seen opening again at dawn, so she appeared—as though she had dwelt here, like Lakṣmī in the Milk-Ocean after the fear caused by Mandara.

Verse 77

यदारभ्य दधारैनां माधवो मानतः किल । तदारभ्य स्थितां नूनं सपत्नीर्ष्यावशादिव

From the time Mādhava accepted and honored her, from that very time she has surely remained here, as though held fast by the jealousy of a co-wife.

Verse 78

त्रैलोक्यं कोलरूपेण त्रासयंतं महासुरम् । विनिहत्य स्थितां तत्र रम्ये कोलापुरे पुरे

After slaying the great demon who, in the form of a boar, terrified the three worlds, she remained there in that lovely city called Kolāpura.

Verse 79

संप्राप्याथ महालक्ष्मीं मुनिवर्यः प्रणम्य च । तुष्टाव वाग्भिरिष्टाभिरिष्टदां हृष्टमानसः

Approaching Mahālakṣmī, the foremost sage bowed down; and with a joyful heart he praised her with cherished words—she who grants what is desired.

Verse 80

अगस्तिरुवाच । मातर्नमामि कमले कमलायताक्षि श्रीविष्णुहृत्कमलवासिनि विश्वमातः । क्षीरोदजे कमलकोमलगर्भ गौरि लक्ष्मि प्रसीद सततं नमतां शरण्ये

Agastya said: O Mother, I bow to you—Lotus-born Lady, lotus-eyed; dweller in the lotus of Śrī Viṣṇu’s heart, Mother of the universe. O Lakṣmī, born of the Milk-Ocean, fair Gaurī, whose womb is tender like a lotus—be ever gracious, refuge of those who bow to you.

Verse 81

त्वं श्रीरुपेंद्रसदने मदनैकमातर्ज्योत्स्नासि चंद्रमसि चंद्रमनोहरास्ये । सूर्ये प्रभासि च जगत्त्रितये प्रभासि लक्ष्मि प्रसीद सततं नमतां शरण्ये

You are Śrī in the abode of Upendra (Viṣṇu), O Mother of Kāma; you are the moonlight in the moon, O you whose face is as charming as the moon. You blaze in the sun, and you illumine the three worlds. O Lakṣmī, be ever gracious—refuge of those who bow to you.

Verse 82

त्वं जातवेदसि सदा दह्नात्मशक्तिर्वेधास्त्वया जगदिदं विविधं विदध्यात् । विश्वंभरोपि बिभृयादखिलं भवत्या लक्ष्मि प्रसीद सततं नमतां शरण्ये

You are Jātavedas itself—the all-knowing fire—ever the power that is the fire’s very soul. By you the Creator (Brahmā) fashions this manifold universe; by you even Viśvambhara (the sustainer) upholds all. O Lakṣmī, be ever gracious—refuge of those who bow to you.

Verse 83

त्वत्त्यक्तमेतदमले हरते हरोपि त्वं पासि हंसि विदधासि परावरासि । ईड्यो बभूव हरिरप्यमले त्वदाप्त्या लक्ष्मि प्रसीद सततं नमतां शरण्ये

O stainless one—what you abandon, even Hara (Śiva) removes. You protect, you withdraw, you bestow; you are both the higher and the lower, all conditions of existence. O spotless Lakṣmī, even Hari (Viṣṇu) becomes worthy of worship through attaining you. O Lakṣmī, be ever gracious—refuge of those who bow to you.

Verse 84

शूरः स एव स गुणी बुधः धन्यो मान्यः स एव कुलशील कलाकलापैः । एकः शुचिः स हि पुमान्सकलेपि लोके यत्रापतेत्तव शुभे करुणाकटाक्षः

He alone is truly heroic; he alone is virtuous, wise, blessed, and honored—endowed with noble lineage, good conduct, and every art. Indeed, the one pure man in all the world is he upon whom, O auspicious Goddess, your compassionate glance falls.

Verse 85

यस्मिन्वसेः क्षणमहोपुरुषे गजेऽश्वे स्त्रैणे तृणे सरसि देवकुले गृहेऽन्ने । रत्ने पतत्त्रिणि पशौ शयने धरायां सश्रीकमेव सकले तदिहास्तिनान्यत्

Wherever you dwell—even for a moment—whether in a person, an elephant or a horse, in a woman, in grass, in a lake, among divine lineages, in a home, in food, in jewels, in birds, in cattle, in a bed, or upon the earth—everything there becomes endowed with Śrī, with prosperity. In this world there is nothing else, apart from you, that makes things auspicious.

Verse 86

त्वत्स्पृष्टमेव सकलं शुचितां लभेत त्वत्त्यक्तमेव सकलं त्वशुचीह लक्ष्मि । त्वन्नाम यत्र च सुमंगलमेव तत्र श्रीविष्णुपत्नि कमले कमलालयेऽपि

Whatever you touch becomes wholly pure; whatever you forsake becomes impure here, O Lakṣmī. Wherever your name is present, there alone is true auspiciousness—O Kamalā, consort of Śrī Viṣṇu, dweller in the lotus.

Verse 87

लक्ष्मीं श्रियं च कमलां कमलालयां च पद्मां रमां नलिनयुग्मकरां च मां च । क्षीरोदजाममृतकुंभकरामिरां च विष्णुप्रियामिति सदाजपतां क्व दुःखम्

For those who ever repeat her names—“Lakṣmī, Śrī, Kamalā, Kamalālaya, Padmā, Ramā, She whose hands hold a pair of lotuses, Mā, Kṣīrodajā born of the Milk Ocean, She who holds the pot of amṛta, Irā, and Viṣṇupriyā, beloved of Viṣṇu”—where can sorrow remain?

Verse 88

इति स्तुत्वा भगवतीं महालक्ष्मीं हरिप्रियाम् । प्रणनाम सपत्नीकः साष्टांगं दंडवन्मुनिः

Having thus praised the Blessed Goddess Mahālakṣmī, beloved of Hari, the sage—together with his wife—bowed down in full prostration, in daṇḍavat, like a staff.

Verse 89

श्रीरुवाच । उत्तिष्ठोत्तिष्ठ भद्रं ते मित्रावरुणसंभव । पतिव्रते त्वमुत्तिष्ठ लोपामुद्रे शुभव्रते

Śrī said: “Rise, rise—blessings be upon you, O one born of Mitra and Varuṇa. O faithful wife, rise, Lopāmudrā of auspicious vows.”

Verse 90

स्तुत्यानया प्रसन्नोहं व्रियतां यद्धृदीप्सितम् । राजपुत्रि महाभागे त्वमिहोपविशामले

By this hymn I am pleased. Choose whatever your heart desires. O princess, O greatly fortunate one—sit here, O stainless lady.

Verse 91

त्वदंगलक्षणैरेभिः सुपवित्रैश्च ते व्रतैः । निर्वापयितुमिच्छामि दैत्यास्त्रैस्तापितां तनुम्

By these auspicious marks of your body, and by your most purifying vows, I wish to cool and soothe this body of mine that has been scorched by the weapons of the Daityas.

Verse 92

इत्युक्त्वा मुनिपत्नीं तां समालिंग्य हरिप्रिया । अलंचकार च प्रीत्या बहुसौभाग्यमंडनैः

Having spoken thus, Haripriyā embraced that sage’s wife and, with affection, adorned her with many ornaments that bestow good fortune.

Verse 93

पुनराह मुने जाने तव हृत्तापकारणम् । सचेतनं दुनोत्येव काशीविश्लेषजोऽनलः

Again she said: “O sage, I know the cause of the burning in your heart. The fire born of separation from Kāśī truly torments even one who is conscious and steadfast.”

Verse 94

यदा स देवो विश्वेशो मंदरं गतवान्पुरा । तदा काशीवियोगेन जाता तस्येदृशी दशा

“Formerly, when that Lord Viśveśa went to Mandara, then—because of separation from Kāśī—such a condition arose for him.”

Verse 95

तत्प्रवृत्तिं पुनर्ज्ञातुं ब्रह्माणं केशवं गणान् । गणेश्वरं च देवांश्च प्रेषयामास शूलधृक्

To learn that matter again in full, the Trident-bearer dispatched Brahmā, Keśava, the Gaṇas, Gaṇeśvara, and the other gods.

Verse 96

ते च काशीगुणान्सर्वे विचार्य च पुनःपुनः । व्रजंत्यद्यापि न क्वापि तादृगस्ति क्व वा पुरी

And they, having reflected again and again on all the virtues of Kāśī, still wander even today—for nowhere is there any city like her.

Verse 97

इति श्रुत्वाथ स मुनिः प्रत्युवाच श्रियं ततः । प्रणिपत्य महाभागो भक्तिगर्भमिदं वचः

Hearing this, that fortunate sage then replied to Śrī; bowing down, he spoke these words filled with devotion.

Verse 98

यदि देयो वरो मह्यं वरयोग्योस्म्यहं यदि । तदा वाराणसी प्राप्तिः पुनरस्त्वेष मे वरः

“If a boon is to be granted to me—if I am worthy of a boon—then let this be my boon: may I attain Vārāṇasī once again.”

Verse 99

ये पठिष्यंति च स्तोत्रं त्वद्भक्त्या मत्कृतं सदा । तेषां कदाचित्संतापो मास्तु मास्तु दरिद्रता

“And those who will always recite this hymn composed by me out of devotion to you—may they never at any time suffer distress; may poverty never be theirs.”

Verse 100

मास्तु चेष्टवियोगश्च मास्तु संपत्ति संक्षयः । सर्वत्र विजयश्चास्तु विच्छेदो मास्तु संततेः

May they not be parted from their rightful endeavors; may there be no loss of prosperity. May there be victory everywhere; may their lineage never be broken.

Verse 109

इति लब्ध्वा वरं सोथ महालक्ष्मीं प्रणम्य च । ययावगस्तिर्यत्रास्ति कुमारशिखिवाहनः

Thus, having obtained the boon, he bowed to Mahālakṣmī and set out for the place where Agastya dwells—where Kumāra (Skanda), the rider of the peacock, is present.