Chapter summary
काशीमाहात्म्यम् Kāśī Māhātmyam
The Glory of Kashi
**Śrī Sadguru said:**
The sanctity of all other sacred waters, the efficacy of the gods, and the profound power of the Vedas endure only until one reaches the divine *Jahnavī* [Gaṅgā]. Acts of sacrifice, charity, austerity, chanting, ancestral rites, and the worship of the gods, when performed by the sacred Gaṅgā, yield a hundred million times their usual fruit, enduring eternally. Furthermore, by offering *Pinda* [rice balls] and *Tilodaka* [water with sesame seeds] in the Gaṅgā for one's ancestors, those suffering in hell ascend to heaven, and those already in heaven attain the ultimate liberation. (v.1-3)
For those entangled in illicit relationships, coveting others' wealth, or intent on harming fellow beings, the Gaṅgā alone stands as the supreme refuge. Similarly, for individuals unversed in the Vedas and Śāstras, prone to slandering their preceptor, or devoid of virtuous conduct, no refuge equals the Gaṅgā. (v.4-5)
Indeed, the person who takes refuge in the Gaṅgā and dwells there contentedly is a *Jīvanmukta*—one liberated while still living—and is considered the foremost among all beings. Blessed are the people of that land, and blessed too are the animals, birds, insects, and all stationary and moving creatures who have sought shelter on the banks of the Gaṅgā. Should one, while journeying to bathe in the Gaṅgā, meet their end on the path, they too attain heaven and receive the full merit of bathing in the sacred river. (v.6-8)
Conversely, those whose minds are swayed by heretics and who dare to criticise the *Jahnavī* are condemned to a terrible hell, from which return is exceedingly difficult. (v.9)
Though the Gaṅgā is easily accessible in most places, her presence is considered particularly rare and potent at three specific sites: Gaṅgādvāra [Haridwar], Prayāga, and the confluence of the Gaṅgā with the ocean. (v.10)
Among all sacred sites on earth, the city of Vārāṇasī is the most secret and supreme, serving as a ferry across the ocean of worldly existence [saṃsāra] for all beings. Whatever sins have accumulated over thousands of past births are utterly destroyed upon entering *Avimukta* [Vārāṇasī]. Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras, those of mixed castes, women, *Mlecchas*, and any others born into mixed or sinful circumstances—even insects, ants, beasts, and birds—if they meet their end in *Kāśī* in the course of time, they all attain liberation. (v.11-14)
Lord *Viśveśvara* [Śiva] never abandons this sacred place, not even during the cosmic dissolution. Therefore, this supreme *kṣetra* is renowned as 'Avimukta,' the never-forsaken. This holy city is situated between the rivers *Asi* and *Varaṇā* at their confluence with the Gaṅgā; hence, it is known as Vārāṇasī. By the power of *Viśveśvara*'s grace, divine knowledge shines forth (*kāśate*) in this place, which is why it is famously known as *Kāśī* and is sought by all who desire liberation. It is also celebrated throughout the three worlds by the name *Ānandakānana*, the Forest of Bliss, where the deity *Viśveśvara* rejoices eternally with Pārvatī. This place is further called *Mahāśmaśāna*, the Great Cremation Ground, the destroyer of great sins, where a creature attains liberation merely by dying. (v.15-19)
Once, a great sage named *Agnibindu*, deeply devoted to meditating on *Mādhava*, performed severe austerities in the magnificent *kṣetra* of *Avimukta*. This yogi, subsisting solely on water and wholly dedicated to meditation on Kṛṣṇa, resided on the bank of the Gaṅgā and ceaselessly chanted the twelve-syllable mantra. Out of boundless compassion, *Dāmodara*—the Lord who holds the conch, discus, and mace, and who is ever affectionate to those who seek His refuge—appeared before his eyes. *Mādhava*, the beloved of His devotees, manifested with a lotus-like face graced by a gentle smile, clad in resplendent yellow silk, and adorned with the brilliant *Kaustubha* gem around His neck. (v.20-23)
Beholding Him, the Lord of all worlds, *Agnibindu*'s eyes welled up with tears. He bowed his head to Viṣṇu and began to speak. (v.24)
**Agnibindu said:**
I take refuge in that Viṣṇu, the *Trivikrama*, the Lord of all worlds, who is sinless and supremely pure, from whose lotus feet the nectar-like Gaṅgā flows, destroying sins by Her mere mention. I take refuge in Him, the Lord of all, whose eyes are as wide as lotus petals, the one who ferries us across the ocean of *saṃsāra*. By the power of chanting His name, even *Parameśvara* [Śiva] mercifully grants instant liberation to those who are dying. (v.25-26)
For those who constantly chant "Nārāyaṇa!", "O Rescuer from the ocean of hell!", "Dāmodara!", "Madhusūdana!", "Mādhava!", "Viśvambhara!", there is no fear of the God of Death at the time of the soul's departure. (v.27)
O *Hari*, marked with the *Śrīvatsa*! O *Acyuta*, wielder of the *Śārṅga* bow! O *Govinda*, whose chariot is *Tārkṣya* [Garuḍa]! O *Keśava*, wielder of the discus! O Lord of Lakṣmī! O Destroyer of the *Naraka* demon! O Wielder of the conch! O Ocean of mercy, I pray that You grant me devotion to You alone. (v.28)
O Lotus-eyed One, who grants all desires! Blessed indeed are those foremost devotees of Yours on earth, in whose speech Your name resides, in whose ears the sweet syllables of Your stories resonate, and on the walls of whose minds Your divine form is painted. (v.29)
O *Mādhava*, O friend of the lowly! Contemplation of You at the moment of the soul's departure certainly grants liberation. But who, seized by the enraged servants of Yama and bound by Yama's noose, would be able to remember Your feet? (v.30)
It is *Viśveśvara*, the singular friend of all beings, who personally comes here at the time of the soul's departure. Chanting Your name, which ferries one across worldly existence, into the ear, He instantly grants the supreme liberation. (v.31)
Therefore, O *Keśava*, ordain that my death may occur in the city of *Kāśī*, and that I may reside there always, until my final breath. Or, if my death may be anywhere on earth, grant me contemplation of You even at that very moment of passing. (v.32)
**The Supreme Lord said:**
O *Agnibindu*, best of sages, I shall indeed reside here, teaching the path of liberation to those who die in *Kāśī*. Liberation is not obtained through austerities, nor by charity, nor by sacrifices with vast donations; but in *Kāśī*, it is certainly obtained merely by death. (v.33-34)
In the *Kali* age, I, *Bindu Mādhava*, am to be known as the destroyer of the evils of *Kali*. Yet, in this *Kali* age, humans filled with sin often fail to find Me. Those who, deluded by My own *Māyā* and devoted to doctrines of dualism, yet profess devotion to Me while harboring hatred for *Viśveśvara*, should be known as My true haters. They attain a demonic state, and only by the grace of *Viśveśvara* do they then eventually attain liberation. (v.35-37)
**Śrī Sadguru said:**
Having spoken thus, the Lord immediately assumed the form of *Bindu Mādhava* and resides on the bank of the Gaṅgā in *Kāśī*, near the *Cakra Tīrtha*. Close to the *Cakra Tīrtha* is the sacred *Maṇikarṇikā*, by merely bathing in which one attains the world of Viṣṇu. (v.38-39)
Singing, ever singing the sweet, sweet name "Rāma, Rāma," meditating, ever meditating in his pure mind on the form of the *Tāraka Brahman*, muttering, ever muttering into the ears of creatures in their natural and altered states, a matted-haired ascetic, a resident of *Kāśī*, wanders through every street and lane. (v.40)
I bow to *Viśveśa*, *Mādhava*, *Dhuṇḍi*, *Daṇḍapāṇi*, and *Bhairava*. I bow to *Kāśī*, the cave [*Guhā*], Gaṅgā, *Bhavānī*, and *Maṇikarṇikā*. (v.41)
Thus the tenth chapter, named "The Glory of Kāśī," in the First Part of the "Divya Desa Vaibhavam" composed by Śrī Kṛṣṇapremi Mahāprabhu.
