The Glory of Varanasi

Verse 1 (skanda.4.30.1)

॥ स्कंद उवाच॥ शृण्वगस्त्यमहाभाग स च राजा भगीरथः॥ आराध्य श्रीमहादेवमुद्दिधीर्षुः पितामहान्

skaṁda uvāca śṛṇvagastyamahābhāga sa ca rājā bhagīrathaḥ ārādhya śrīmahādevamuddidhīrṣuḥ pitāmahān

Skanda said: Listen, O greatly fortunate Agastya. That king Bhagiratha, having worshipped the glorious Mahadeva, desiring to deliver his forefathers,

Verse 2 (skanda.4.30.2)

ब्रह्मशाप विनिर्दग्धान्सर्वान्राजर्षिसत्तमः॥ महता तपसा भूमिमानिनाय त्रिवर्त्मगाम्

brahmaśāpa vinirdagdhānsarvānrājarṣisattamaḥ mahatā tapasā bhūmimānināya trivartmagām

that best of royal sages brought down to earth, through great austerity, the triple-pathed river Ganga — for the sake of all his ancestors who had been utterly burnt by a brahmin's curse.

Verse 3 (skanda.4.30.3)

त्रयाणामपि लोकानां हिताय महते नृपः॥ समानैषीत्ततो गंगां यत्रासीन्मणिकर्णिका

trayāṇāmapi lokānāṁ hitāya mahate nṛpaḥ samānaiṣīttato gaṁgāṁ yatrāsīnmaṇikarṇikā

For the great benefit of all three worlds, that king then led the Ganga to where Manikarnika was.

Verse 4 (skanda.4.30.4)

आनंदकाननं शंभोश्चक्रपुष्करिणी हरेः॥ परब्रह्मैकसुक्षेत्रं लीलामोक्षसमर्पकम्

ānaṁdakānanaṁ śaṁbhoścakrapuṣkariṇī hareḥ parabrahmaikasukṣetraṁ līlāmokṣasamarpakam

It is the Ananda-forest of Shambhu, the Chakra-Pushkarini of Hari, the one sacred field of the Supreme Brahman, which bestows liberation as if in play.

Verse 5 (skanda.4.30.5)

प्रापयामास तां गंगां दैलीपिः पुरतश्चरन्॥ निर्वाणकाशनाद्यत्र काशीति प्रथिता पुरी

prāpayāmāsa tāṁ gaṁgāṁ dailīpiḥ purataścaran nirvāṇakāśanādyatra kāśīti prathitā purī

Dilipa's son led the way, bringing that Ganga there, where — because it shines forth with liberation — the city is renowned as Kashi.

Verse 6 (skanda.4.30.6)

अविमुक्तं महाक्षेत्रं न मुक्तं शंभुना क्वचित॥ प्रागेव हि मुनेऽनर्घ्यं जात्यं जांबूनदं स्वयम्

avimuktaṁ mahākṣetraṁ na muktaṁ śaṁbhunā kvacita prāgeva hi mune'narghyaṁ jātyaṁ jāṁbūnadaṁ svayam

This great field is called Avimukta because it is never abandoned by Shambhu. Indeed, O sage, even before the Ganga's arrival, it was of itself as precious as pure, native gold.

Verse 7 (skanda.4.30.7)

पुनर्वारितरेणापि हीरेणयदि संगतम्॥ चक्रपुष्करणीतीर्थं प्रागेव श्रेयसांपदम्

punarvāritareṇāpi hīreṇayadi saṁgatam cakrapuṣkaraṇītīrthaṁ prāgeva śreyasāṁpadam

And if joined again, as it were, with a diamond amid its waters, it becomes still more precious — for the tirtha of Chakra-Pushkarini was, even before, the very abode of blessings.

Verse 8 (skanda.4.30.8)

ततः श्रेष्ठतरं शंभोर्मणिश्रवणभूषणात्॥ आनंदकानने तस्मिन्नविमुक्ते शिवालये

tataḥ śreṣṭhataraṁ śaṁbhormaṇiśravaṇabhūṣaṇāt ānaṁdakānane tasminnavimukte śivālaye

Then, still more excellent than even the jewel-earring ornament of Shambhu, was that place, in that Ananda-forest, in Avimukta, the abode of Shiva.

Verse 9 (skanda.4.30.9)

प्रागेव मुक्तिः संसिद्धा गंगासंगात्ततोधिका॥ यदा प्रभृति सा गंगा मणिकर्ण्यां समागता

prāgeva muktiḥ saṁsiddhā gaṁgāsaṁgāttatodhikā yadā prabhṛti sā gaṁgā maṇikarṇyāṁ samāgatā

Even before, liberation was assured there; it became greater still through union with the Ganga. From the time that the Ganga came to Manikarnika,

Verse 10 (skanda.4.30.10)

तदाप्रभृति तत्क्षेत्रं दुष्प्रापं त्रिदशैरपि॥ कृत्वा कर्माण्यनेकानि कल्याणानीतराणि वा॥ तानि क्षणात्समुत्क्षिप्य काशीसंस्थोऽमृतोभवेत्॥ तस्यां वेदांतवेद्यस्य निदिध्यासनतो विना

tadāprabhṛti tatkṣetraṁ duṣprāpaṁ tridaśairapi kṛtvā karmāṇyanekāni kalyāṇānītarāṇi vā tāni kṣaṇātsamutkṣipya kāśīsaṁstho'mṛtobhavet tasyāṁ vedāṁtavedyasya nididhyāsanato vinā

From that time onward, that field became hard to attain even for the gods. Having performed many deeds, whether auspicious or otherwise — casting all of them aside in an instant, one who dwells in Kashi becomes immortal, even without the meditation upon That which is known through Vedanta.

Verse 11 (skanda.4.30.11)

विना सांख्येन योगेन काश्यां संस्थोऽमृतो भवेत्॥ कर्मनिर्मूलनवता विना ज्ञानेन कुंभज

vinā sāṁkhyena yogena kāśyāṁ saṁstho'mṛto bhavet karmanirmūlanavatā vinā jñānena kuṁbhaja

Without the yoga of Sankhya philosophy, one who dwells in Kashi becomes immortal; O Kumbhaja, even without the knowledge that uproots karma, one who dwells in Kashi becomes immortal.

Verse 12 (skanda.4.30.12)

शशिमौलिप्रसादेन काशीसंस्थोऽमृतो भवेत्॥ यत्नतोऽयत्नतो वापि कालात्त्यक्त्वा कलेवरम्

śaśimauliprasādena kāśīsaṁstho'mṛto bhavet yatnato'yatnato vāpi kālāttyaktvā kalevaram

By the grace of the Moon-crested Lord alone, one who dwells in Kashi becomes immortal, whether by effort or without effort, when in time he casts off the body.

Verse 13 (skanda.4.30.13)

तारकस्योपदेशेन काशीसंस्थोऽमृतो भवेत्॥ अनेकजन्मसंसिद्धैर्बद्धोऽपि प्राकृतैर्गुणैः

tārakasyopadeśena kāśīsaṁstho'mṛto bhavet anekajanmasaṁsiddhairbaddho'pi prākṛtairguṇaiḥ

Through the instruction of the Taraka mantra, one who dwells in Kashi becomes immortal — even though bound by the qualities of nature accumulated over many births.

Verse 14 (skanda.4.30.14)

असिसंभेद योगेन काशीसंस्थोऽमृतो भवेत्॥ देहत्यागोऽत्र वै दानं देहत्यागोत्र वै तपः

asisaṁbheda yogena kāśīsaṁstho'mṛto bhavet dehatyāgo'tra vai dānaṁ dehatyāgotra vai tapaḥ

Through the sacred union at the confluence of the river Asi, one who dwells in Kashi becomes immortal. Here, the giving up of the body is itself charity; here, the giving up of the body is itself austerity.

Verse 15 (skanda.4.30.15)

देहत्यागोऽत्र वै योगः काश्यां निर्वाणसौख्यकृत्॥ प्राप्योत्तरवहां काश्यामतिदुष्कृतवानपि

dehatyāgo'tra vai yogaḥ kāśyāṁ nirvāṇasaukhyakṛt prāpyottaravahāṁ kāśyāmatiduṣkṛtavānapi

Here, the giving up of the body is itself yoga, bringing the bliss of liberation in Kashi. Even one of the gravest misdeeds, upon reaching Kashi where the river flows northward,

Verse 16 (skanda.4.30.16)

यायात्स्वं हेलया त्यक्त्वा तद्विष्णोः परमं पदम्॥ यमेंद्राग्निमुखा देवा दृष्ट्वा मुक्तिपथोन्मुखान्

yāyātsvaṁ helayā tyaktvā tadviṣṇoḥ paramaṁ padam yameṁdrāgnimukhā devā dṛṣṭvā muktipathonmukhān

casting off his body with ease, goes to that supreme abode of Vishnu. Yama, Indra, Agni, and the other gods, seeing souls set upon the path of liberation,

Verse 17 (skanda.4.30.17)

सर्वान्सर्वे समालोक्य रक्षां चक्रुः पुरापुरः॥ असिं महासिरूपां च पाप्यसन्मतिखंडनीम्

sarvānsarve samālokya rakṣāṁ cakruḥ purāpuraḥ asiṁ mahāsirūpāṁ ca pāpyasanmatikhaṁḍanīm

all of them, having beheld all this, established a protection around the city. They fashioned the Asi, in the form of a great sword, which shatters the wicked resolve of sinners,

Verse 18 (skanda.4.30.18)

दुष्टप्रवेशं धुन्वानां धुनीं देवा विनिर्ममुः॥ वरणां च व्यधुस्तत्र क्षेत्रविघ्ननिवारिणीम्

duṣṭapraveśaṁ dhunvānāṁ dhunīṁ devā vinirmamuḥ varaṇāṁ ca vyadhustatra kṣetravighnanivāriṇīm

the gods fashioned this stream to shake off the entry of the wicked; and they made the Varana there, the warder-off of obstacles to the field.

Verse 19 (skanda.4.30.19)

दुर्वृत्तसुप्रवृत्तेश्च निवृत्तिकरणीं सुराः॥ दक्षिणोत्तरदिग्भागे कृत्वाऽसिं वरणां सुराः॥ क्षेत्रस्य मोक्षनिक्षेप रक्षां निर्वृतिमाप्नुयुः॥ क्षेत्रस्य पश्चाद्दिग्भागे तं देहलिविनायकम्

durvṛttasupravṛtteśca nivṛttikaraṇīṁ surāḥ dakṣiṇottaradigbhāge kṛtvā'siṁ varaṇāṁ surāḥ kṣetrasya mokṣanikṣepa rakṣāṁ nirvṛtimāpnuyuḥ kṣetrasya paścāddigbhāge taṁ dehalivināyakam

It was made to turn back ill conduct and set the wicked upon the good path. Having placed the Asi and the Varana on the southern and northern sides, the gods, guarding the deposit of liberation held by the field, obtained peace. On the western side of the field, they installed that Dehali-Vinayaka,

Verse 20 (skanda.4.30.20)

स्वयं व्यापारयामास रक्षार्थं शशिशेखरः॥ अनुज्ञातप्रवेशानां विश्वेशेन कृपावता

svayaṁ vyāpārayāmāsa rakṣārthaṁ śaśiśekharaḥ anujñātapraveśānāṁ viśveśena kṛpāvatā

The Moon-crested Lord himself set him to work for this protection. Only to those granted entry by the compassionate Vishveshvara —

Verse 21 (skanda.4.30.21)

ते प्रवेशं प्रयच्छंति नान्येषां हि कदाचन॥ इत्यर्थे कथयिष्येऽहमितिहासं पुरातनम्॥ आश्चर्यकारिपरमं काशीभक्तिप्रवर्धनम्

te praveśaṁ prayacchaṁti nānyeṣāṁ hi kadācana ityarthe kathayiṣye'hamitihāsaṁ purātanam āścaryakāriparamaṁ kāśībhaktipravardhanam

— do these guardians grant entrance, and never to any others. Concerning this matter, I shall now tell an ancient tale, one that inspires great wonder and increases devotion to Kashi.

Verse 22 (skanda.4.30.22)

॥ स्कंद उवाच॥ दक्षिणाब्धितटे कश्चित्सेतुबंधसमीपतः॥ वणिग्धनंजयो नाम मातृभक्तिसमन्वितः

skaṁda uvāca dakṣiṇābdhitaṭe kaścitsetubaṁdhasamīpataḥ vaṇigdhanaṁjayo nāma mātṛbhaktisamanvitaḥ

Skanda said: On the shore of the southern ocean, near Setubandha, there lived a merchant named Dhananjaya, devoted to his mother.

Verse 23 (skanda.4.30.23)

पुण्यमार्गार्जित धनो धनतोषितमार्गणः॥ मार्गणस्फारितयशा यशोदातनयार्चकः

puṇyamārgārjita dhano dhanatoṣitamārgaṇaḥ mārgaṇasphāritayaśā yaśodātanayārcakaḥ

He earned his wealth by righteous means, and gladdened beggars with that wealth; his fame was spread abroad by those he had helped, and he was a worshipper of the son of Yashoda.

Verse 24 (skanda.4.30.24)

समुन्नतोपि संपत्त्या विनयानतकंधरः॥ आकरोपि गुणानां हि गुणिष्वाकारगोपकः

samunnatopi saṁpattyā vinayānatakaṁdharaḥ ākaropi guṇānāṁ hi guṇiṣvākāragopakaḥ

Though exalted in wealth, his neck bowed low with humility; though a very mine of virtues, he concealed his own worth among the virtuous.

Verse 25 (skanda.4.30.25)

रूपसंपदुदारोपि परदारपराङ्मुखः॥ ससंपूर्णकलोप्यासीन्निष्कलंकोदयः सदा

rūpasaṁpadudāropi paradāraparāṅmukhaḥ sasaṁpūrṇakalopyāsīnniṣkalaṁkodayaḥ sadā

Though generously endowed with beauty, he turned his face away from the wives of others; though accomplished in every art, his rising fortune was ever spotless.

Verse 26 (skanda.4.30.26)

ससत्यानृतवृत्तिश्च प्रायः सत्यप्रियो मुने॥ वर्णेतरोप्यभूल्लोके सुवर्णकृतवर्णनः

sasatyānṛtavṛttiśca prāyaḥ satyapriyo mune varṇetaropyabhūlloke suvarṇakṛtavarṇanaḥ

Though engaged in trade, where truth and falsehood mix, he was, O sage, generally devoted to truth; though not of the highest caste, he was praised in the world as if of golden hue.

Verse 27 (skanda.4.30.27)

सदाचरणगोप्येष सुखयानचरः कृती॥ अदरिद्रोपि मेधावी सोभूत्पापदरिद्रधीः

sadācaraṇagopyeṣa sukhayānacaraḥ kṛtī adaridropi medhāvī sobhūtpāpadaridradhīḥ

This accomplished man, hidden in his good conduct, moved through life with ease. Though not poor, this wise man's mind was impoverished only of sin.

Verse 28 (skanda.4.30.28)

तस्यैवं वर्तमानस्य कदाचित्कालपर्ययात्॥ जननी निधनं प्राप्ता व्याधिताऽतिजरातुरा॥ तया च यौवनं प्राप्य मेघच्छायातिचंचलम्॥ प्रावृण्नदीपूरसमं स्वपतिः परिवंचितः

tasyaivaṁ vartamānasya kadācitkālaparyayāt jananī nidhanaṁ prāptā vyādhitā'tijarāturā tayā ca yauvanaṁ prāpya meghacchāyāticaṁcalam prāvṛṇnadīpūrasamaṁ svapatiḥ parivaṁcitaḥ

While he was living thus, in the course of time his mother, afflicted with illness and worn with great old age, met her death. And his wife, having attained her youth — as fickle as the shadow of a cloud, like the flood-swollen river of the rainy season — deceived her own husband.

Verse 29 (skanda.4.30.29)

दिन त्रिचतुरस्थायि या नारी प्राप्य यौवनम्॥ भर्तारं वंचयेन्मोहात्साऽक्षयं नरकं व्रजेत्

dina tricaturasthāyi yā nārī prāpya yauvanam bhartāraṁ vaṁcayenmohātsā'kṣayaṁ narakaṁ vrajet

A woman who, having attained a youth that lasts but three or four days, deceives her husband out of delusion, goes to an unending hell.

Verse 30 (skanda.4.30.30)

शीलभंगेन नारीणां भर्ताधर्मपरोपि हि॥ पतेद्दुःखार्जितात्स्वर्गाच्छीलं रक्ष्यं ततः स्त्रिया

śīlabhaṁgena nārīṇāṁ bhartādharmaparopi hi patedduḥkhārjitātsvargācchīlaṁ rakṣyaṁ tataḥ striyā

By the breaking of a wife's chastity, even a husband devoted to unrighteousness falls from the heaven he earned through hardship; therefore a woman must guard her chastity.

Verse 31 (skanda.4.30.31)

विष्ठागर्ते च निरये स्वयं पतति दुर्मतिः॥ आभूतसंप्लवं यावत्ततः स्याद्ग्रामसूकरी

viṣṭhāgarte ca niraye svayaṁ patati durmatiḥ ābhūtasaṁplavaṁ yāvattataḥ syādgrāmasūkarī

The evil-minded woman herself falls into a pit of filth in hell, remaining there until the dissolution of beings; thereafter she becomes a village sow.

Verse 32 (skanda.4.30.32)

स्वविष्ठापायिनी चाथ वल्गुली वृक्षलंबिनी॥ उलूकी वा दिवांधा स्याद्वृक्षकोटरवासिनी

svaviṣṭhāpāyinī cātha valgulī vṛkṣalaṁbinī ulūkī vā divāṁdhā syādvṛkṣakoṭaravāsinī

Then she becomes one who eats her own filth; then a bat, hanging from a tree; or an owl, blind by day, dwelling in the hollow of a tree.

Verse 33 (skanda.4.30.33)

रक्षणीयं महायत्नादिदं सुकृतभाजनम्॥ वपुः परस्य दुःस्पर्शात्सुखाभासात्मकात्स्त्रिया

rakṣaṇīyaṁ mahāyatnādidaṁ sukṛtabhājanam vapuḥ parasya duḥsparśātsukhābhāsātmakātstriyā

This body, a vessel of merit, must be guarded with the greatest effort by a woman, from the defiling touch of another man that offers only the semblance of pleasure.

Verse 34 (skanda.4.30.34)

अनेनैव शरीरेण भर्तृसाद्विहितेन हि॥ किं सती न च तस्तंभ भानुमुद्यंतमाज्ञया

anenaiva śarīreṇa bhartṛsādvihitena hi kiṁ satī na ca tastaṁbha bhānumudyaṁtamājñayā

Did not the chaste Anasuya, with this very body devoted to her husband, halt the rising sun itself by her command?

Verse 35 (skanda.4.30.35)

अत्रिपत्न्यनसूया किं भर्तृभक्तिप्रभावतः॥ दधार न त्रयीं गर्भे पतिव्रत परायणा

atripatnyanasūyā kiṁ bhartṛbhaktiprabhāvataḥ dadhāra na trayīṁ garbhe pativrata parāyaṇā

Did not Anasuya, wife of Atri, devoted wholly to her husband's service, through the power of her devotion to him, bear the Trinity in her own womb?

Verse 36 (skanda.4.30.36)

इह कीर्तिश्च विपुला स्वर्गेवासस्तथाऽक्षयः॥ पातिव्रत्यात्स्त्रिया लभ्यं सखित्वं च श्रिया सह

iha kīrtiśca vipulā svargevāsastathā'kṣayaḥ pātivratyātstriyā labhyaṁ sakhitvaṁ ca śriyā saha

Vast fame in this world, and an unending dwelling in heaven — these a woman gains through devotion to her husband, together with the companionship of Shri herself.

Verse 37 (skanda.4.30.37)

सादुर्वृत्त्या परित्यज्य पतिधर्मं सनातनम्॥ स्वच्छंदचारिणी भूत्वामृतानिरयमुद्ययौ॥ धनंजयोपि च मुने केनचिच्छिवयोगिना॥ सार्धं तपोदयादित्थं सोऽभवद्धर्मतत्परः

sādurvṛttyā parityajya patidharmaṁ sanātanam svacchaṁdacāriṇī bhūtvāmṛtānirayamudyayau dhanaṁjayopi ca mune kenacicchivayoginā sārdhaṁ tapodayāditthaṁ so'bhavaddharmatatparaḥ

But she, by evil conduct, having abandoned the eternal duty of a wife, became one who wandered wilfully, and upon dying went to hell. And Dhananjaya, O sage, through the power of austerity, together with a certain Shiva-yogi, thus became devoted to dharma.

Verse 38 (skanda.4.30.38)

धनंजयोपि धर्मात्मा मातृभक्तिपरायणः॥ आदायास्थीन्यथो मातुर्गंगा मार्गस्थितोऽभवत्

dhanaṁjayopi dharmātmā mātṛbhaktiparāyaṇaḥ ādāyāsthīnyatho māturgaṁgā mārgasthito'bhavat

Dhananjaya, that righteous soul, devoted to his mother, took up his mother's bones and set out on the road to the Ganga.

Verse 39 (skanda.4.30.39)

पंचगव्येन संस्नाप्य ततः पंचामृतेन वै॥ यक्षकर्दमलेपेन लिप्त्वा पुष्पैः प्रपूज्य च

paṁcagavyena saṁsnāpya tataḥ paṁcāmṛtena vai yakṣakardamalepena liptvā puṣpaiḥ prapūjya ca

Having bathed the bones in the five products of the cow, and then in the five nectars; having anointed them with a fragrant paste, and worshipped them with flowers,

Verse 40 (skanda.4.30.40)

आवेष्ट्य नेत्रवस्त्रेण ततः पट्टांबरेण वै॥ ततः सुरसवस्त्रेण ततो मांजिष्ठवाससा

āveṣṭya netravastreṇa tataḥ paṭṭāṁbareṇa vai tataḥ surasavastreṇa tato māṁjiṣṭhavāsasā

he wrapped them in fine cotton cloth, then in silk, then in a fragrant cloth, then in cloth dyed with madder,

Verse 41 (skanda.4.30.41)

नेपालकंबलेनाथ मृदाचाऽथ विशुद्धया॥ ताम्रसंपुटके कृत्वा मातुरंगान्यहो वणिक्

nepālakaṁbalenātha mṛdācā'tha viśuddhayā tāmrasaṁpuṭake kṛtvā māturaṁgānyaho vaṇik

then in a Nepali blanket, and then with pure clay — thus the merchant placed his mother's remains in a copper casket.

Verse 42 (skanda.4.30.42)

अस्पृष्टहीनजातिः स शुचिष्मान्स्थंडिलेशयः॥ आनयञ्ज्वरितोप्यासीन्मध्ये मार्गं धनंजयः

aspṛṣṭahīnajātiḥ sa śuciṣmānsthaṁḍileśayaḥ ānayañjvaritopyāsīnmadhye mārgaṁ dhanaṁjayaḥ

Untouched by any low-caste person, pure, sleeping upon the bare ground, Dhananjaya, though stricken with fever, carried the casket along the road.

Verse 43 (skanda.4.30.43)

भारवाहः कृतस्तेन कश्चिद्दत्त्वोचितां भृतिम्॥ किं बहूक्तेन घटज काशी प्राप्ताऽथ तेन वै

bhāravāhaḥ kṛtastena kaściddattvocitāṁ bhṛtim kiṁ bahūktena ghaṭaja kāśī prāptā'tha tena vai

He engaged a certain porter, paying him a fitting wage. What need of many words, O Ghatodbhava — by him Kashi was reached.

Verse 44 (skanda.4.30.44)

धृत्वा संभृतिरक्षार्थं भारवाहं धनंजयः॥ जगामापणमानेतुं किंचिद्वस्त्वशनादिकम्

dhṛtvā saṁbhṛtirakṣārthaṁ bhāravāhaṁ dhanaṁjayaḥ jagāmāpaṇamānetuṁ kiṁcidvastvaśanādikam

Having kept the porter to guard the baggage, Dhananjaya went to the market to fetch some provisions, such as food.

Verse 45 (skanda.4.30.45)

भारवाह्यंतरं प्राप्य तस्य संभृतिमध्यतः॥ ताम्रसंपुटमादाय धनं ज्ञात्वा गृहं ययौ

bhāravāhyaṁtaraṁ prāpya tasya saṁbhṛtimadhyataḥ tāmrasaṁpuṭamādāya dhanaṁ jñātvā gṛhaṁ yayau

The porter, finding himself alone, took the copper casket from among the baggage — thinking it held wealth — and went off to his home.

Verse 46 (skanda.4.30.46)

वासस्थानमथागत्य तमदृष्ट्वा धनंजयः॥ त्वरावान्संभृतिं वीक्ष्य ताम्रसंपुटवर्जिताम्॥ हाहेत्याताड्य हृदयं चक्रंद बहुशो भृशम्॥ इतस्ततस्तमालोक्य गतस्तदनुसारतः

vāsasthānamathāgatya tamadṛṣṭvā dhanaṁjayaḥ tvarāvānsaṁbhṛtiṁ vīkṣya tāmrasaṁpuṭavarjitām hāhetyātāḍya hṛdayaṁ cakraṁda bahuśo bhṛśam itastatastamālokya gatastadanusārataḥ

Returning to the lodging place and not finding him, Dhananjaya hurried to check the baggage, and seeing it without the copper casket, cried out 'Alas!', struck his own chest, and wept aloud again and again. Looking this way and that for the porter, he set out after him.

Verse 47 (skanda.4.30.47)

अकृत्वा जाह्नवीस्नानमनवेक्ष्य जगत्पतिम्॥ तस्य संवसथं प्राप्तो भारवोढुर्धनंजयः

akṛtvā jāhnavīsnānamanavekṣya jagatpatim tasya saṁvasathaṁ prāpto bhāravoḍhurdhanaṁjayaḥ

Without even bathing in the Jahnavi, without so much as beholding the Lord of the universe, Dhananjaya reached the dwelling place of that porter.

Verse 48 (skanda.4.30.48)

भारवाडप्यरण्यान्यां ताम्रसंपुटमध्यतः॥ दृष्ट्वास्थीनि विनिःश्वस्य तानि त्यक्त्वा गृहं ययौ

bhāravāḍapyaraṇyānyāṁ tāmrasaṁpuṭamadhyataḥ dṛṣṭvāsthīni viniḥśvasya tāni tyaktvā gṛhaṁ yayau

The porter, meanwhile, in the forest, having looked inside the copper casket and seen only bones, sighed, cast them away, and went home.

Verse 49 (skanda.4.30.49)

वणिक्च तद्गृहं प्राप्य शुष्ककंठोष्ठतालुकः॥ दृष्ट्वाऽथ चैलशकलं तृणकुट्यंतरे तदा

vaṇikca tadgṛhaṁ prāpya śuṣkakaṁṭhoṣṭhatālukaḥ dṛṣṭvā'tha cailaśakalaṁ tṛṇakuṭyaṁtare tadā

And the merchant, reaching that house, his throat, lips, and palate dry, saw there, inside the grass hut, a scrap of cloth.

Verse 50 (skanda.4.30.50)

आशया किंचिदाश्वस्य तत्पत्नीं परिपृष्टवान्॥ सत्यं ब्रूहि न भेतव्यं दास्याम्यन्यदपि ध्रुवम्

āśayā kiṁcidāśvasya tatpatnīṁ paripṛṣṭavān satyaṁ brūhi na bhetavyaṁ dāsyāmyanyadapi dhruvam

Somewhat reassured by hope, he questioned the porter's wife: 'Speak the truth, do not be afraid; I will surely give you something more besides.'

Verse 51 (skanda.4.30.51)

वसु क्व ते गतो भर्ता मातुरस्थीनिमेऽर्पय॥ वयं कार्पटिका भद्रे भवामो न च दुःखदाः

vasu kva te gato bhartā māturasthīnime'rpaya vayaṁ kārpaṭikā bhadre bhavāmo na ca duḥkhadāḥ

'Where has your husband, taking the wealth, gone? Give me back my mother's bones. We are but poor wanderers, good lady, and will cause you no harm.'

Verse 52 (skanda.4.30.52)

अज्ञात्वा लोभवशतस्तेन नीतोऽस्थिसंपुटः॥ तस्यैष दोषो नो भद्रे मातुर्मे कर्म तादृशम्

ajñātvā lobhavaśatastena nīto'sthisaṁpuṭaḥ tasyaiṣa doṣo no bhadre māturme karma tādṛśam

'Not knowing what it truly held, overcome by greed, he carried off the casket of bones. This is not truly his fault, good lady — such must be the fruit of my own mother's deeds.'

Verse 53 (skanda.4.30.53)

अथवा न प्रसू दोषो मंदभाग्योऽस्मि तत्सुतः॥ सुतेनकृत्यं यत्कृत्यं तत्प्राप्तिर्नास्ति भिल्लि मे

athavā na prasū doṣo maṁdabhāgyo'smi tatsutaḥ sutenakṛtyaṁ yatkṛtyaṁ tatprāptirnāsti bhilli me

'Or rather, the fault is not even my mother's; I myself am ill-fated, her son. Whatever duty a son ought to perform, that fulfillment, O woman of the forest, is not mine to have.'

Verse 54 (skanda.4.30.54)

उद्यमं कृतवानस्मि न सिद्ध्येन्मंदभाग्यतः॥ आयातु सत्यवाक्यान्मे मा बिभेतु वनेचरः

udyamaṁ kṛtavānasmi na siddhyenmaṁdabhāgyataḥ āyātu satyavākyānme mā bibhetu vanecaraḥ

'I made the effort, but through my own ill fortune it does not succeed. Let the forest-dweller come back, on the strength of my truthful word; let him not be afraid.'

Verse 55 (skanda.4.30.55)

अस्थीनि दर्शयत्वाशु धनं दास्येऽधिकं ततः॥ इत्युक्ता तेन सा भिल्ली व्याजहार निजं पतिम्॥ लज्जानम्रशिराःसोऽथ वृत्तांतं विनिवेद्य च॥ निनाय तामरण्यानीं शबरस्तं धनंजयम्

asthīni darśayatvāśu dhanaṁ dāsye'dhikaṁ tataḥ ityuktā tena sā bhillī vyājahāra nijaṁ patim lajjānamraśirāḥso'tha vṛttāṁtaṁ vinivedya ca nināya tāmaraṇyānīṁ śabarastaṁ dhanaṁjayam

'Let him show me the bones at once, and I will give him even more wealth in return.' Thus addressed, that woman of the forest tribe summoned her own husband. He, his head bowed low in shame, related what had happened, and the hunter led Dhananjaya into the forest.

Verse 56 (skanda.4.30.56)

वनेचरोऽथ तत्स्थानं दैवाद्विस्मृतवान्मुने॥ दिग्भ्रांतिं समवाप्याथ परिबभ्राम कानने

vanecaro'tha tatsthānaṁ daivādvismṛtavānmune digbhrāṁtiṁ samavāpyātha paribabhrāma kānane

But the forest-dweller, by fate, had forgotten that spot, O sage; losing his sense of direction, he wandered about in the forest.

Verse 57 (skanda.4.30.57)

इतोरण्यात्ततो याति ततोरण्यादितो व्रजेत्॥ वनाद्वनांतरं भ्रांत्वा खिन्नः सोपि वनेचरः

itoraṇyāttato yāti tatoraṇyādito vrajet vanādvanāṁtaraṁ bhrāṁtvā khinnaḥ sopi vanecaraḥ

From this forest he went to that one, and from that forest he came back to this — wandering from wood to wood, that forest-dweller too grew weary.

Verse 58 (skanda.4.30.58)

विहाय मध्येऽरण्यानि तं ययौ च स्वपक्कणम्॥ द्वित्राण्यहानि संभ्रम्य स कार्पटिकसत्तमः

vihāya madhye'raṇyāni taṁ yayau ca svapakkaṇam dvitrāṇyahāni saṁbhramya sa kārpaṭikasattamaḥ

Abandoning the search in the midst of the forests, he went off to his own hamlet. And that wretched wanderer, having roamed about for two or three days,

Verse 59 (skanda.4.30.59)

क्षुत्क्षामः शुष्ककंठोष्ठो हाहेति परिदेवयन्॥ पुनः काशीपुरीं प्राप्तः परिम्लानमुखो वणिक् ॥८ ६५॥ तन्मंदभाग्यतां श्रुत्वा लोकात्कार्पटिको मुने॥ कृत्वा गयां प्रयागं च ततः स्वविषयं ययौ

kṣutkṣāmaḥ śuṣkakaṁṭhoṣṭho hāheti paridevayan punaḥ kāśīpurīṁ prāptaḥ parimlānamukho vaṇik 8 65 tanmaṁdabhāgyatāṁ śrutvā lokātkārpaṭiko mune kṛtvā gayāṁ prayāgaṁ ca tataḥ svaviṣayaṁ yayau

emaciated with hunger, his throat and lips parched, crying out 'Alas, alas!' — the merchant, his face utterly withered, returned once more to the city of Kashi. And that poor wanderer, O sage, having heard from the people of his own misfortune, then performed the rites at Gaya and Prayaga, and set out for his own country.

Verse 60 (skanda.4.30.60)

काश्यां प्रवेशं प्राप्यापि तदस्थीनि घटोद्भव॥ विना वैश्वेश्वरीमाज्ञां बहिर्यातानि तत्क्षणात्

kāśyāṁ praveśaṁ prāpyāpi tadasthīni ghaṭodbhava vinā vaiśveśvarīmājñāṁ bahiryātāni tatkṣaṇāt

O Ghatodbhava, even though he gained entry into Kashi, those bones, without the sanction of Vishveshvara, were at that very moment cast outside Kashi's bounds.

Verse 61 (skanda.4.30.61)

एवं काश्यां प्रविश्यापि पापी धर्मानुषंगतः॥ न क्षेत्रफलमाप्नोति बहिर्भवति तत्क्षणात्

evaṁ kāśyāṁ praviśyāpi pāpī dharmānuṣaṁgataḥ na kṣetraphalamāpnoti bahirbhavati tatkṣaṇāt

Thus, even one who enters Kashi, if a sinner tied only outwardly to righteousness, does not obtain the fruit of the field — he is expelled from it that very instant.

Verse 62 (skanda.4.30.62)

तस्माद्विश्वेश्वराज्ञैव काशीवासेऽत्र कारणम्॥ असिश्च वरणा यत्र क्षेत्ररक्षाकृतौ कृते

tasmādviśveśvarājñaiva kāśīvāse'tra kāraṇam asiśca varaṇā yatra kṣetrarakṣākṛtau kṛte

Therefore, it is the command of Vishveshvara alone that is the true cause of dwelling in Kashi. Where the Asi and the Varana were made for the protection of the field —

Verse 63 (skanda.4.30.63)

वाराणसीति विख्याता तदारभ्य महामुने॥ असेश्च वरणायाश्च संगमं प्राप्य काशिका॥ वाराणसीह करुणामयदिव्यमूर्तिरुत्सृज्य यत्र तु तनुं तनुभृत्सुखेन॥ विश्वेशदृङ्महसि यत्सहसा प्रविश्य रूपेण तां वितनुतां पदवीं दधाति

vārāṇasīti vikhyātā tadārabhya mahāmune aseśca varaṇāyāśca saṁgamaṁ prāpya kāśikā vārāṇasīha karuṇāmayadivyamūrtirutsṛjya yatra tu tanuṁ tanubhṛtsukhena viśveśadṛṅmahasi yatsahasā praviśya rūpeṇa tāṁ vitanutāṁ padavīṁ dadhāti

O great sage, from that time onward the city became renowned as Varanasi — Kashika, having attained the confluence of the Asi and the Varana, becoming Varanasi. Here, whatever embodied being gladly casts off his body, entering suddenly into the radiant, compassionate, divine sight of Vishvesha, that being attains, in that very form, the exalted state that vision itself bestows.

Verse 64 (skanda.4.30.64)

जातो मृतो बहुषु तीर्थवरेषु रे त्वं जंतो न जातु तव शांतिरभून्निमज्य॥ वाराणसी निगदतीह मृतोऽमृतत्वं प्राप्याधुना मम बलात्स्मरशासनः स्याः

jāto mṛto bahuṣu tīrthavareṣu re tvaṁ jaṁto na jātu tava śāṁtirabhūnnimajya vārāṇasī nigadatīha mṛto'mṛtatvaṁ prāpyādhunā mama balātsmaraśāsanaḥ syāḥ

'O creature, you have been born and have died in many excellent tirthas, yet never, through bathing there, was your peace attained.' Thus speaks Varanasi: 'Having died here, and now attained immortality, become, by my very power, the ruler over the god of desire himself.'

Verse 65 (skanda.4.30.65)

अन्यत्र तीर्थ सलिले पतितोद्विजन्मा देवादिभावमयते न तथा तु काश्याम्॥ चित्रं यदत्र पतितः पुनरुत्थितिं न प्राप्नोति पुल्कसजनोपि किमग्र जन्मा

anyatra tīrtha salile patitodvijanmā devādibhāvamayate na tathā tu kāśyām citraṁ yadatra patitaḥ punarutthitiṁ na prāpnoti pulkasajanopi kimagra janmā

Elsewhere, one twice-born who falls into the waters of a tirtha does not thereby attain the state of a god — but it is not so in Kashi! It is a wonder that here, whoever falls, even an outcaste, does not return again to birth — how much more, then, one born of a higher birth!

Verse 66 (skanda.4.30.66)

नैषा पुरी संसृतिरूपपारावारस्य पारं पुरहा पुरारिः॥ यस्यां परं पौरुषमर्थमिच्छन्सिद्धिं नयेत्पौरपरंपरांसः

naiṣā purī saṁsṛtirūpapārāvārasya pāraṁ purahā purāriḥ yasyāṁ paraṁ pauruṣamarthamicchansiddhiṁ nayetpauraparaṁparāṁsaḥ

This city is not merely the far shore of the ocean of worldly existence — the Destroyer of Cities, its foe, dwells there himself. In it, one who desires the highest goal through his own effort leads its citizens, generation after generation, to attainment.

Verse 67 (skanda.4.30.67)

तीर्थांतराणि मनुजः परितोऽवगाह्य हित्वा तनुं कलुषितां दिवि दैवतं स्यात्॥ वाराणसीपरिसरे तु विसृज्य देहं संदेहभाग्भवति देहदशाप्तयेपि

tīrthāṁtarāṇi manujaḥ parito'vagāhya hitvā tanuṁ kaluṣitāṁ divi daivataṁ syāt vārāṇasīparisare tu visṛjya dehaṁ saṁdehabhāgbhavati dehadaśāptayepi

By bathing thoroughly in various other tirthas and casting off his sin-stained body, a man becomes a god in heaven. But in the environs of Varanasi, when he lays down his body, he is beyond even the possibility of taking birth in a body again.

Verse 68 (skanda.4.30.68)

वाराणसी समरसीकरणादृतेपि योगादयोगिजनतां जनतापहंत्री॥ तत्तारकं श्रवणगोचरतां नयंती तद्बह्मदर्शयति येन पुनर्भवो न

vārāṇasī samarasīkaraṇādṛtepi yogādayogijanatāṁ janatāpahaṁtrī tattārakaṁ śravaṇagocaratāṁ nayaṁtī tadbahmadarśayati yena punarbhavo na

Varanasi, the remover of the affliction of the people, brings even those who are not yogis, without the yoga of merging into equanimity, to the very condition of yogis. Bringing the Taraka mantra within earshot, she reveals that Brahman by which there is no rebirth again.

Verse 69 (skanda.4.30.69)

वाराणसी परिसरे तनुमिष्टदात्रीं धर्मार्थकामनिलयामहहाविसृज्य॥ इष्टं पदं किमपि हृष्टतरोभिलष्य लाभोस्तुमूलमपि नो यदवाप शून्यम्

vārāṇasī parisare tanumiṣṭadātrīṁ dharmārthakāmanilayāmahahāvisṛjya iṣṭaṁ padaṁ kimapi hṛṣṭatarobhilaṣya lābhostumūlamapi no yadavāpa śūnyam

Ah, having cast off, in the environs of Varanasi, this body — the giver of desired things, the abode of dharma, artha, and kama — and, over-eager, longing instead for some other desired state, one gains nothing at all, not even the root of any real gain.

Verse 70 (skanda.4.30.70)

आःकाशिवासिजनता ननु वंचिताभूद्भाले विलोचनवतावनितार्धभाजा॥ आदाय यत्सन्ध्यकृतभाजनमिष्टदेहं निर्वाणमात्रमपवर्जयतापुनर्भु

āḥkāśivāsijanatā nanu vaṁcitābhūdbhāle vilocanavatāvanitārdhabhājā ādāya yatsandhyakṛtabhājanamiṣṭadehaṁ nirvāṇamātramapavarjayatāpunarbhu

Ah, surely the people who dwell in Kashi are not deceived — they, who having received this desired body, the very vessel fashioned at twilight by the three-eyed, half-female Lord, grant it up to liberation alone, freed forever from rebirth.

Verse 71 (skanda.4.30.71)

वाराणसी स्फुरदसीमगुणैकभूमिर्यत्र स्थितास्तनुभृतःशशिभृत्प्रभावात्॥ सर्वे गले गरलिनोऽक्षियुजो ललाटे वामार्धवामतनवोऽतनवस्ततोंऽते

vārāṇasī sphuradasīmaguṇaikabhūmiryatra sthitāstanubhṛtaḥśaśibhṛtprabhāvāt sarve gale garalino'kṣiyujo lalāṭe vāmārdhavāmatanavo'tanavastatoṁ'te

Varanasi is the one ground of boundless, radiant virtues, where all embodied beings dwelling there, by the power of the Moon-bearing Lord, become bearers of poison in the throat, wearers of a third eye upon the brow, their left halves given to their beloved consort — and at the end, bodiless.

Verse 72 (skanda.4.30.72)

आनंदकाननमिदं सुखदं पुरैव तत्त्रापि चक्रसरसी मणिकर्णिकाऽथ॥ स्वः सिंधुसंगतिरथो परमास्पदं च विश्वेशितुः किमिह तन्न विमुक्तये यत्॥ वाराणसीह वरणासि सरिद्वरिष्ठा संभेदखेदजननी द्युनदी लसच्छ्रीः॥ विश्रामभूमिरचलाऽमलमोक्षलक्ष्म्याहैनां विहाय किमुसीदति मूढजंतुः

ānaṁdakānanamidaṁ sukhadaṁ puraiva tattrāpi cakrasarasī maṇikarṇikā'tha svaḥ siṁdhusaṁgatiratho paramāspadaṁ ca viśveśituḥ kimiha tanna vimuktaye yat vārāṇasīha varaṇāsi saridvariṣṭhā saṁbhedakhedajananī dyunadī lasacchrīḥ viśrāmabhūmiracalā'malamokṣalakṣmyāhaināṁ vihāya kimusīdati mūḍhajaṁtuḥ

This Ananda-forest was, of old, a place of joy; and there too is the Chakra-lake, Manikarnika, and the confluence with the celestial river, and the supreme seat of Vishveshvara himself — what is there here that does not lead to liberation? Here Varanasi is the meeting of the Varana and the Asi, the foremost of rivers, the remover of the sorrow of separation, the radiant celestial river, splendid with beauty — the resting-ground, unshaken, for the stainless goddess of liberation. Ah, why then does the foolish creature sink into despair, forsaking her?

Verse 73 (skanda.4.30.73)

किं विस्मृतं त्वहहगर्भजमामनस्यं कार्तांतदूतकृतबंधन ताडनं च॥ शंभोरनुग्रह परिग्रह लभ्य काशीं मूढो विहाय किमु याति करस्थ मुक्तिम्

kiṁ vismṛtaṁ tvahahagarbhajamāmanasyaṁ kārtāṁtadūtakṛtabaṁdhana tāḍanaṁ ca śaṁbhoranugraha parigraha labhya kāśīṁ mūḍho vihāya kimu yāti karastha muktim

Has he then forgotten the anguish felt within the womb, and the binding and beating dealt by the messengers of Death? Having, by the grace of Shambhu, gained Kashi, why does the fool forsake it and turn away from liberation held already within his grasp?

Verse 74 (skanda.4.30.74)

तीर्थांतराणि कलुषाणि हरति सद्यः श्रेयो ददत्यपि बहु त्रिदिवं नयंति॥ पानावगाहनविधानतनुप्रहाणैर्वाराणसी तु कुरुते बत मूलनाशम्

tīrthāṁtarāṇi kaluṣāṇi harati sadyaḥ śreyo dadatyapi bahu tridivaṁ nayaṁti pānāvagāhanavidhānatanuprahāṇairvārāṇasī tu kurute bata mūlanāśam

Other tirthas swiftly remove impurities, grant much good fortune, and lead one to heaven — but Varanasi, through the drinking of and bathing in her waters and through the laying-down of the body there, brings about the utter destruction of sin at its very root.

Verse 75 (skanda.4.30.75)

काशीपुरी परिसरे मणिकर्णिकायां त्यक्त्वा तनुं तनुभृतस्तनुमाप्नुवंति॥ भाले विलोचनवतीं गलनीललक्ष्मीं वामार्धबंधुरवधूं विधुरावरोधाः

kāśīpurī parisare maṇikarṇikāyāṁ tyaktvā tanuṁ tanubhṛtastanumāpnuvaṁti bhāle vilocanavatīṁ galanīlalakṣmīṁ vāmārdhabaṁdhuravadhūṁ vidhurāvarodhāḥ

In the environs of Kashi city, at Manikarnika, embodied beings who cast off the body attain a new body — with a third eye upon the brow, the dark splendor of poison upon the throat, and a graceful bride occupying their left half.

Verse 76 (skanda.4.30.76)

ज्ञात्वा प्रभावमतुलं मणिकर्णिकायां यः पुद्गलं त्यजति चाशुचिपूयगंधि॥ स्वात्मावबोधमहसा सहसा मिलित्वा कल्पांतरेष्वपि स नैव पृथक्त्वमेति

jñātvā prabhāvamatulaṁ maṇikarṇikāyāṁ yaḥ pudgalaṁ tyajati cāśucipūyagaṁdhi svātmāvabodhamahasā sahasā militvā kalpāṁtareṣvapi sa naiva pṛthaktvameti

Whoever, knowing its matchless power, casts off this body — foul and reeking of corruption — at Manikarnika, merges at once with the radiance of Self-knowledge, and never again knows separateness, even through the passing of ages.

Verse 77 (skanda.4.30.77)

रागादिदोषपरिपूर मनो हृषीकाः काशीपुरीमतुलदिव्यमहाप्रभावाम्॥ ये कल्पयंत्यपरतीर्थसमां समंतात्ते पापिनो न सह तैः परिभाषणीयम्

rāgādidoṣaparipūra mano hṛṣīkāḥ kāśīpurīmatuladivyamahāprabhāvām ye kalpayaṁtyaparatīrthasamāṁ samaṁtātte pāpino na saha taiḥ paribhāṣaṇīyam

Those whose minds and senses are full of the faults of passion and the rest, who imagine that the city of Kashi — of matchless, divine, and supreme power — is merely equal to other tirthas, are themselves sinners; one should not even converse with such people.

Verse 78 (skanda.4.30.78)

वाराणसीं स्मरहरप्रियराजधानीं त्यक्त्वा कुतो व्रजसि मूढ दिगंतरेषु॥ प्राप्याप्यजाद्यसुलभांस्थिरमोक्षलक्ष्मीं लक्ष्मीं स्वभावचपलां किमु कामयेथाः

vārāṇasīṁ smaraharapriyarājadhānīṁ tyaktvā kuto vrajasi mūḍha digaṁtareṣu prāpyāpyajādyasulabhāṁsthiramokṣalakṣmīṁ lakṣmīṁ svabhāvacapalāṁ kimu kāmayethāḥ

O fool, having forsaken Varanasi, the beloved capital of Him who destroyed Kama, where do you go wandering to distant quarters? Having attained the steadfast fortune of liberation — hard to gain even for Brahma and the rest — why would you instead desire fortune that is by its very nature fickle?

Verse 79 (skanda.4.30.79)

विद्या धनानि सदनानि गजाश्वभृत्याः स्रक्चंदनानि वनिताश्च नितांत रम्याः॥ स्वर्गोप्यगम्य इह नोद्यमभाजिपुंसि वाराणसीत्वसुलभा शलभादिमुक्तिः॥ धात्रा धृतानि तुलया तुलनामवैतुं वैकुंठमुख्यभुवनानि च काशिका च॥ तान्युद्ययुर्लघुतयान्यगियं गुरुत्वात्तस्थौ पुरीह पुरुषार्थचतुष्टयस्य

vidyā dhanāni sadanāni gajāśvabhṛtyāḥ srakcaṁdanāni vanitāśca nitāṁta ramyāḥ svargopyagamya iha nodyamabhājipuṁsi vārāṇasītvasulabhā śalabhādimuktiḥ dhātrā dhṛtāni tulayā tulanāmavaituṁ vaikuṁṭhamukhyabhuvanāni ca kāśikā ca tānyudyayurlaghutayānyagiyaṁ gurutvāttasthau purīha puruṣārthacatuṣṭayasya

Learning, wealth, houses, elephants, horses, servants, garlands, sandal-paste, and utterly delightful women — even heaven itself — are not beyond the reach of a man who makes the effort; but liberation, even for the lowliest creature, is not easily gained apart from Varanasi. When Brahma set Vaikuntha and the other principal worlds together with Kashika upon a balance to weigh them, all the others rose up, being light, while this city alone remained settled, by its very weight — the weight of being the true seat of all four aims of human life.

Verse 80 (skanda.4.30.80)

काशी पुरीमधिवसन्द्रिनरोनरोपिह्मारोप्यमाणइहमान्यहवैकरुद्रः॥ नानोपसर्गजनिसर्गजदुःखभारैःकर्मापनुद्यसविशेत्परमेशधाम्नि॥ स्थिरापायं कायं जननमरणक्लेशनिलयं विहायास्यां काश्यामहहपरिगृह्णीत न कुतः॥ वपुस्तेजोरूपं स्थिरतरपरानंदसदनं विमूढोऽसौ जंतुः स्फुटितमिवकांम्यं विनिमयन्

kāśī purīmadhivasandrinaronaropihmāropyamāṇaihamānyahavaikarudraḥ nānopasargajanisargajaduḥkhabhāraiḥkarmāpanudyasaviśetparameśadhāmni sthirāpāyaṁ kāyaṁ jananamaraṇakleśanilayaṁ vihāyāsyāṁ kāśyāmahahaparigṛhṇīta na kutaḥ vapustejorūpaṁ sthirataraparānaṁdasadanaṁ vimūḍho'sau jaṁtuḥ sphuṭitamivakāṁmyaṁ vinimayan

Whoever dwells in the city of Kashi, though only a man, is here reckoned honored as very Rudra himself; freed from the burden of the many afflictions born of birth and adversity, he enters the abode of the Supreme Lord. Ah, why does he not, casting off this perishable body — the very seat of the pains of birth and death — take up instead, here in Kashi, a form of pure radiance, the abiding home of supreme bliss? That deluded creature instead trades it away, as though for something shattered and worthless.

Verse 81 (skanda.4.30.81)

अहो लोकः शोकं किमिह सहते हंतहतधीर्विपद्भारैः सारैर्नियतनिधनैर्ध्वसित धनैः॥ क्षितौ सत्यां काश्यां कथयति शिवो यत्र निधने श्रुतौ किंचिद्भूयः प्रविशति न येनोदरदरीम्

aho lokaḥ śokaṁ kimiha sahate haṁtahatadhīrvipadbhāraiḥ sārairniyatanidhanairdhvasita dhanaiḥ kṣitau satyāṁ kāśyāṁ kathayati śivo yatra nidhane śrutau kiṁcidbhūyaḥ praviśati na yenodaradarīm

Ah, alas — why do people, their minds struck senseless, endure sorrow here, under crushing burdens of calamity, though their wealth is certain to be lost and their end certain to come — when the earth called Kashi truly exists, where Shiva himself, at the very moment of death, whispers that word by which one never again enters the cave of the womb?

Verse 82 (skanda.4.30.82)

काशिवासिनिजने वनेचरेद्वित्रिभुज्यपि समीरभोजने॥ स्वैरचारिणि जितेंद्रियेप्यहो काशिवासिनि जने विशिष्टता

kāśivāsinijane vanecaredvitribhujyapi samīrabhojane svairacāriṇi jiteṁdriyepyaho kāśivāsini jane viśiṣṭatā

Whether a resident of Kashi lives as a forest-dweller, eating but two or three morsels a day or living on air alone, whether he wanders freely or has mastered his senses — ah, in the very fact of dwelling in Kashi lies his distinction.

Verse 83 (skanda.4.30.83)

नास्तीह दुष्कृतकृतां सुकृतात्मनां वा काचिद्विशेषगतिरंतकृतां हि काश्याम्॥ बीजानि कर्मजनितानि यदूषरायां नांकूरंयति हरदृग्ज्वलितानितेषाम्

nāstīha duṣkṛtakṛtāṁ sukṛtātmanāṁ vā kācidviśeṣagatiraṁtakṛtāṁ hi kāśyām bījāni karmajanitāni yadūṣarāyāṁ nāṁkūraṁyati haradṛgjvalitāniteṣām

Here there is no distinction in the final destiny of those who did evil deeds and those of virtuous soul, for those who breathe their last in Kashi — for the seeds born of their karma, burnt by the fire of Hara's eye, do not sprout in that barren, ash-like ground.

Verse 84 (skanda.4.30.84)

शशका मशका बकाः शुकाः कलविंकाश्च वृकाः सजंबुकाः॥ तुरगोरग वानरानरा गिरिजे काशिमृताः परामृतम्

śaśakā maśakā bakāḥ śukāḥ kalaviṁkāśca vṛkāḥ sajaṁbukāḥ turagoraga vānarānarā girije kāśimṛtāḥ parāmṛtam

Rabbits, mosquitoes, herons, parrots, sparrows, wolves together with jackals, horses, serpents, monkeys, and men — O daughter of the mountain, all who die in Kashi attain the supreme nectar of liberation.

Verse 85 (skanda.4.30.85)

अरुद्ररुद्राक्षफणींद्रभूषणास्त्रिपुंड्रचंद्रार्धधराधरागताः॥ निरंतरं काशिनिवासिनोजना गिरींद्रजे पारिषदा मता मम

arudrarudrākṣaphaṇīṁdrabhūṣaṇāstripuṁḍracaṁdrārdhadharādharāgatāḥ niraṁtaraṁ kāśinivāsinojanā girīṁdraje pāriṣadā matā mama

O daughter of the king of mountains, the people who continually dwell in Kashi, adorned with rudraksha beads and serpent-ornaments, bearing the triple mark and the crescent moon, are held by me to be my own attendants.

Verse 86 (skanda.4.30.86)

यावंत एव निवसंति च जंतवोऽत्र काश्यां जलस्थलचरा झषजंबुकाद्याः॥ तावंत एव मदनुग्रह रुद्रदेहा देहावसानमधिगम्य मयि प्रविष्टाः

yāvaṁta eva nivasaṁti ca jaṁtavo'tra kāśyāṁ jalasthalacarā jhaṣajaṁbukādyāḥ tāvaṁta eva madanugraha rudradehā dehāvasānamadhigamya mayi praviṣṭāḥ

As many creatures as dwell here in Kashi, moving in water or on land — fish, jackals, and the rest — that many, by my grace, taking on the body of Rudra, upon the end of this body, enter into me.

Verse 87 (skanda.4.30.87)

ये तु वर्षेषवोरुद्रा दिवि देवि प्रकीर्तिताः॥ वातेषवोंऽतरिक्षे ये ये भुव्यन्नेषवः प्रिये

ye tu varṣeṣavorudrā divi devi prakīrtitāḥ vāteṣavoṁ'tarikṣe ye ye bhuvyanneṣavaḥ priye

Whatever Rudras are proclaimed in heaven as the arrows of rain, O goddess; whatever are the arrows of wind in the intermediate space; whatever, O beloved, are the arrows of food upon the earth —

Verse 88 (skanda.4.30.88)

रुद्रा दश दश प्राच्यवाची प्रत्यगुदक्स्थिताः॥ ऊर्ध्वदिक्स्थाश्च ये रुद्राः पठ्यंते वेदवादिभिः

rudrā daśa daśa prācyavācī pratyagudaksthitāḥ ūrdhvadiksthāśca ye rudrāḥ paṭhyaṁte vedavādibhiḥ

the ten Rudras stationed in the east, ten in the west, ten in the south, ten in the north, and those Rudras stationed in the upward direction, as recited by the expounders of the Veda,

Verse 89 (skanda.4.30.89)

असंख्याताः सहस्राणि ये रुद्रा अधिभूतले॥ तत्सर्वेभ्योऽधिका काश्यां जंतवो रुद्ररूपिणः॥ रुद्रावासस्ततः प्रोक्तमविमुक्तं घटोद्भव॥ तस्मात्समर्च्य काशिस्थान्वर्णान्वर्णेतराश्रमान्

asaṁkhyātāḥ sahasrāṇi ye rudrā adhibhūtale tatsarvebhyo'dhikā kāśyāṁ jaṁtavo rudrarūpiṇaḥ rudrāvāsastataḥ proktamavimuktaṁ ghaṭodbhava tasmātsamarcya kāśisthānvarṇānvarṇetarāśramān

and the countless thousands of Rudras present upon the face of the earth — greater in number than all of these are the creatures of Kashi, each in the very form of Rudra. For this reason, O Ghatodbhava, Avimukta is called the Abode of Rudra. Therefore, one should honor those established in Kashi, of every caste and every stage of life —

Verse 90 (skanda.4.30.90)

श्रद्धयेश्वरबुद्ध्या च रुद्रार्चा फलभाङ्नरः

śraddhayeśvarabuddhyā ca rudrārcā phalabhāṅnaraḥ

— with faith, and with the understanding that they are Ishvara himself; for a man who worships them as Rudra shares in the fruit thereof.

Verse 91 (skanda.4.30.91)

श्म शब्देन शवः प्रोक्तः शानं शयनमुच्यते॥ निर्वचंति श्मशानार्थं मुने शब्दार्थकोविदाः

śma śabdena śavaḥ proktaḥ śānaṁ śayanamucyate nirvacaṁti śmaśānārthaṁ mune śabdārthakovidāḥ

By the syllable 'shma' is meant a corpse, and 'shana' is said to mean a resting-place. Thus, O sage, do those learned in etymology explain the meaning of the word 'shmashana', cremation ground.

Verse 92 (skanda.4.30.92)

महांत्यपि च भूतानि प्रलये समुपस्थिते॥ शेरतेऽत्र शवा भूत्वा श्मशानं तु ततो महत्

mahāṁtyapi ca bhūtāni pralaye samupasthite śerate'tra śavā bhūtvā śmaśānaṁ tu tato mahat

For even the great elements themselves, when the time of dissolution arrives, come to rest here as corpses; therefore it is called the Great Cremation Ground.

Verse 93 (skanda.4.30.93)

अप्सु भूरिह लये लयं व्रजेदाप और्ववदनोग्रकंदरे॥ मातरिश्वनि महातनूनपाद्व्योम्नि संक्षयति वै सदागतिः

apsu bhūriha laye layaṁ vrajedāpa aurvavadanograkaṁdare mātariśvani mahātanūnapādvyomni saṁkṣayati vai sadāgatiḥ

At the time of dissolution, the earth here merges into water; water merges into the terrible mouth-cave of the Aurva fire; that fire merges into the wind; and the ever-moving wind finally dissolves into the sky.

Verse 94 (skanda.4.30.94)

व्योम चापि लयमेत्यहंकृतौ सापि षोडशविकारसंयुता॥ लीयते महति बुद्धिसंज्ञकेहा महान्प्रकृतिमध्यगो भवेत्

vyoma cāpi layametyahaṁkṛtau sāpi ṣoḍaśavikārasaṁyutā līyate mahati buddhisaṁjñakehā mahānprakṛtimadhyago bhavet

And the sky, too, merges into the ego-principle, together with its sixteen transformations; that merges into the great principle called intellect; and the great principle, in turn, comes to rest within primal nature.

Verse 95 (skanda.4.30.95)

सा गुणत्रयमयी च निर्गुणं तं पुमांसमवगुह्य तिष्ठति॥ पंचविंशतितमः परः पुमान्देहगेहपतिरेष जीवकः

sā guṇatrayamayī ca nirguṇaṁ taṁ pumāṁsamavaguhya tiṣṭhati paṁcaviṁśatitamaḥ paraḥ pumāndehagehapatireṣa jīvakaḥ

That Prakriti, composed of the three gunas, remains, embracing the qualityless Purusha within her. The twenty-fifth principle, the supreme Purusha, is this very Jiva, the lord of the house of the body.

Verse 96 (skanda.4.30.96)

प्राकृतः प्रलय एष उच्यते हंसयान हरि रुद्रवर्जितः॥ कालमूर्तिरथ तं च पूरुषं हेलया कलयतीश्वरः परः

prākṛtaḥ pralaya eṣa ucyate haṁsayāna hari rudravarjitaḥ kālamūrtiratha taṁ ca pūruṣaṁ helayā kalayatīśvaraḥ paraḥ

This is called the natural dissolution, excluding Hansa, Vishnu, and Rudra. And that Purusha himself, in the form of Time, is drawn in with mere ease by the Supreme Ishvara.

Verse 97 (skanda.4.30.97)

स वै महाविष्णुरितीर्यते बुधैस्तं वै महादेवमुदाहरंति॥ सोंऽतादिमध्यैः परिवर्जितः शिवः स श्रीपतिः सोपि हि पार्वतीपतिः

sa vai mahāviṣṇuritīryate budhaistaṁ vai mahādevamudāharaṁti soṁ'tādimadhyaiḥ parivarjitaḥ śivaḥ sa śrīpatiḥ sopi hi pārvatīpatiḥ

He indeed is spoken of by the wise as Maha-Vishnu; him indeed they declare to be Mahadeva. He, free from beginning, middle, and end, is Shiva; he is the Lord of Shri; and he too is the Lord of Parvati.

Verse 98 (skanda.4.30.98)

दैनंदिनेऽथ प्रलये त्रिशूलकोटौ समुत्क्षिप्य पुरीं हरः स्वाम्॥ बिभर्ति संवर्त महास्थिभूषणस्ततो हि काशी कलिकालवर्जिता॥ ॥ स्कंद उवाच॥ वाराणसीति काशीति रुद्रावास इति द्विज॥ महाश्मशानमित्येवं प्रोक्तमानंदकाननम्

dainaṁdine'tha pralaye triśūlakoṭau samutkṣipya purīṁ haraḥ svām bibharti saṁvarta mahāsthibhūṣaṇastato hi kāśī kalikālavarjitā skaṁda uvāca vārāṇasīti kāśīti rudrāvāsa iti dvija mahāśmaśānamityevaṁ proktamānaṁdakānanam

And at the time of the daily dissolution, Hara lifts up his own city upon the point of his trident, and bears it there, adorned with the great bones of the cosmic dissolution — and thus Kashi remains untouched even by the ravages of the Kali age. Skanda said: Thus, O brahmin, this Ananda-forest is proclaimed under the names Varanasi, Kashi, the Abode of Rudra, and the Great Cremation Ground.

Verse 99 (skanda.4.30.99)

यथाविष्णोः पुराख्यातं तथैव च मया श्रुतम्॥ तच्च त्वदग्रे कथितं रहस्यं काशिजं महत्

yathāviṣṇoḥ purākhyātaṁ tathaiva ca mayā śrutam tacca tvadagre kathitaṁ rahasyaṁ kāśijaṁ mahat

Just as it was declared of old by Vishnu, so have I heard it; and that same great secret born of Kashi I have now related before you.

Verse 100 (skanda.4.30.100)

जप्त्वाध्यायमिमं पुण्यं महापातकनाशनम्॥ श्रावयित्वा द्विजान्सम्यक्छिवलोके महीयते

japtvādhyāyamimaṁ puṇyaṁ mahāpātakanāśanam śrāvayitvā dvijānsamyakchivaloke mahīyate

Whoever recites this holy chapter, the destroyer of the greatest sins, and duly causes brahmins to hear it, is glorified in the world of Shiva.

Verse 101 (skanda.4.30.101)

अतः परं कलशज किं शुश्रूषसि तद्वद॥ काशीकथा कथ्यमाना ममापि परितोषकृत्

ataḥ paraṁ kalaśaja kiṁ śuśrūṣasi tadvada kāśīkathā kathyamānā mamāpi paritoṣakṛt

What more, O Kalashaja, do you wish to hear beyond this? Tell me — for the telling of the tale of Kashi brings satisfaction to me as well.