13 Kāśī

CHAPTER XIII

KAŚĪ

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CHAPTER XIII

KAŚĪ

There is hardly any city in the world that can claim greater antiquity, greater continuity and greater popular veneration than Banaras. Banaras has been a holy city for at least thirty centuries. No city in India arouses the religious emotions of Hindus as much as Kāśi does. To the Hindu mind it represents great and unbroken traditions of religious sanctity and learning. It is a miniature of Hindu life through the ages in all its great complexities and contradictions. Not only Hinduism with its numerous sects has flourished here for numberless centuries, but the principles of Buddhism, one of the great religions of the world, were first proclaimed here by Sākyamuni after he received Enlightenment at Bodh-Gayā under the Bodhi tree. Thousands of verses are found in the epics and purāṇas about Banaras. Several volumes have been written about Banares during the last hundred years.1405 It would be impossible to do justice here to this vast mass of literature on Banaras. I shall briefly deal with the important topics relating to Banaras. In olden times the name was spelt as Benares, but recently as Banaras, which will be retained here (except in quotations).

Before proceeding further, it is necessary to dwell, however briefly, on the ancient history of Banaras, The Satapatha Br. quotes 1406 a Gathā which states that Satānika, son of Satrājit, carried away the sacred sacrificial horse of the Kāśīs, as Bharata did in the case of the Satvats. In Sat. Br. XIV. 3. 1. 22 king Dhrtarāstra Vicitravīrya is called Kasya. In the Gopatha Br, we have 1407 the combination Kāśi-Kośalāh. The

  1. Among modern works in English dealing with Banaras the following may be mentioned : ‘Benares, a handbook for the visitors’ by J. Eween (Calcutta, 1886), ‘The sacred city of the Hindus’ by M.A. Sherring with a learned Introduction by Dr. F. E. Hall (London, 1886) and 110 photographs; ‘Benares, the sacred city’ by E. B. Havell (1905) with many fine illustrations; History of Benares’ by Prof. A. S. Altekar (1937) with a few diagrams and photographs.

  2. तदेतद्गाथयाभिगीतम्। शतानीकः समन्तासु मेध्यं सात्राजितो हयम्। आदत Firsiai a: arrafal statea. XIII, 5.4.21.

  3. Paarli Farafukttårta ga Àurat taighisazia set स ह खेनातिमानेन मानुषं वित्तं नेयाय । तं मातोवाच । त एवैतदन्नमवोचस्त इममेषु कुरुपश्चालन एवङ्गमगधेषु काशीकौशल्येषु…उदीच्येष्वन्नमदन्ति । गोपथ, पूर्वभाग 2.9.

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Ancient history of Kāśi

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Cambridge History of India (vol. I. p. 117) remarks that in the Brāhmana period Kāśi, the capital of the Kāśis, was situated on the Varanāvati. In the Br. Up. (II.1.1) and the Kausitaki 1408 Up. (IV. 1.) there is the story of the proud Bālāki Gārgya going to Ajātaśatru, king of Kāśī, with the assurance that the former would expound brahma to the latter. In Panini IV. 2.116 Kaśī heads a gana (Kāśyādibhyas-than-ithau’). Under Pāṇini IV.2. 113 we get the form “Kāśiyah.’ It is remarkable that in the Sarvānukrama the rsi of Rg. X. 179.2 is stated to be Pratardana Kāśirāja. In tarpana, the Hir. Gr. (II. 8. 19.6) mentions Kāśi śvara along with Visnu and Rudraskanda (S. B. E. vol. 30 p. 244). Divodāsa figures frequently in the Rgveda. In Rg. I. 130.7 Indra is said to have conquered ninety cities for Divodāsa, while in Rg. IV. 30.20 it is stated that Indra gave 100 cities of stone to Divodāsa. From these Vedic references it may be surmised that in later works like the Epics and the Purāṇas Divodāsa was naturally credited with the founding of the most sacred city in India. In the Mahābhāsya on Vārtika 4 on Dān. IV. 1.54 (vol. II. p.223) we find the illustration ‘Kāśi-Kosaliyāh.’ The Mahābhāsya (vol. II, p. 413) furnishes the interesting information that there is a difference in the price of cloth manufactured at Kaśī and that manufactured at Mathurā, though the length and breadth of the piece of cloth be the same. This shows that even so early as the 2nd century B. C. Kāśi was famous for the fine qualities of its cloth, as now.1409 From the above passages it is clear that Kāśi was the name of a country long before the Satapatha Br. was composed and it remained so till the 2nd century B. C. (the date of Patañjali). We have a parallel example. Avanti is the name of a country as shown by Pān. IV.1.176 (striyām-avanti-kunti-kurubhyas-ca) and by the Meghadūta (Prāpyāvantin-udayana-), but Avanti or Avantikā is also the name of Ujjayini (as in the well-known verse ‘Ayodhyā… Avantikā). Fa Hien (399 to 413 A. D.) is said to have arrived at the city of Vārāṇasī in the kingdom of Kāśi (Legge’s tr, p. 94). This shows that about 400 A, D. Kāśi was still the name of the district and Vārānasi was its capital. But from the reference in the Mahābhāṣya it appears that Kāģi had then become the name of the city (and was also

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  1. PHTHEIR anat a 31TA Feiarararasigrau a asapoffe TE. 39. II. 1.1.

  2. Har math facar qaraturat wara #istarest aige Hap: four, vol. II. p. 413 (on Pan, V.3.35).

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the name of the country). In the Anuśāsana-parva (chap. 30) it is said that Haryaśva, the grand-father of Divodāsa, was king of the Kasis 1409a and was harassed and killed by the Vitahavyas in the Doab between the Ganges and Jumna. Haryaśva’s son was Sudeva who was crowned king of Kāśi (verse 13, Kāśirājos bhyasicyata) and he also met the same fate as his father did. Then Divodāsa, son of Sudeva, became king of the Kāśis and founded Vārānasi thickly populated with men of all varnas on the northern bank of the Gomati. This legend shows that Kāśi was the ancient name of a kingdom and the ancient belief was that Vārānasi was founded as the capital of the Kāśis by Divodāsa. In the Udyogaparva also Divodāsa is said to be the ruler of Kāśis.1410

The Harivamsa (I. chap. 29) has a long but rather confused story about Divodāsa and Vārāṇasī.1411 It deals with the dynasty of Āyus, one of the sons of Aila. One of the descen dants of Ayus was Sunahotra who had three sons, Kāśa, Sala and Grtsamada. From Kāģa arose a branch called Kāśayah. Dhanvantari, a descendant of Kāśa, was king of the Kāśis (verse 22). Divodāsa was great-grandson of Dhanvantari. He killed 100 sons of Bhadraśrenya, who first was Lord of Vārāṇasī. Then Siva sent his gana Nikumbha to destroy Vārānasi which had been occupied by Divodāsa. Nikumbha cursed it to be devastated for a thousand years. When it became devastated it came to be called Avimukta and Siva resided there. It was again re-established (verse 68) by Durdama, a son of Bhadrasrenya, whom, because he was a child, Divodāsa had not killed. Then Pratardana, son of Divo dāsa, took it from Durdama. Alarka, grandson of Divodāsa and king of Kaśis, again established Vārāṇasī. This legend may contain some germs of truth, viz. that Vārānasi had become devastated several times and had often changed hands. The Vāyupurāṇa (chap. 92) and the Brahmapurana (chap. 11) also contain the same legends of Dhanvantari, Divodāsa, and Alarka and the vicissitudes of Vārānasi,

POONA

1409 a. काशिष्वपि नृपो राजन् दिवोदासपितामहः । हर्यश्व इति विख्यातो बभूव

at at: Il STEF#30.10. __1410. महावीर्यो महीपालः काशीनामीश्वरः प्रभुः। दिवोदास इति ख्यातो भैमसेनिई Preu: Il Falo 117.1.

  1. Araaraa riisit fqięteratura l…argrurki weraar FATHA STE ROUNDED शासनात् ॥ विप्रक्षत्रियसम्बाधां वैश्यशूद्धसमाकुलाम्। नेकद्रव्योच्चयवतीं समृद्धविपणाषणाम्। गङ्गाया उत्तरे कूले वप्रान्ते राजसत्तम। गोमत्या दक्षिणे कूले शक्रस्येवामरावतीम् । अनुशासन PHARE 30. 15-18.

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Ancient history of Vārāṇasi

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In the Mahābhāsya Patañjali states (vol. I. p. 380,) that Vārāṇasi is alongside of Gangā and on Pāṇ. IV. 3. 84 (vol. II. p. 313) he informs us that traders call Vārāṇasī Jitvari.

Ancient Buddhist works show that Banaras was, in the times of Buddha (5th Century B. C. at the latest), a great and famous city like Campā, Rajagrha, Srāvasti, Sāketa and Kauśāmbi (vide Mahāparinibbānasutta, S. B. E. vol. XI p. 99 and Mahāsudassanasutta, ibid. p. 247). The very fact that Buddha attained Enlightenment at Gayā (which was an out of the way place and on the borders, if at all, of Aryāvarta), thought it necessary to travel hundreds of miles from Gayā and preach his doctrines at Banaras in the Deer-park and set roll ing the wheel of the kingdom of Dharma at that place, clearly indicates that Banaras had then become a very holy place and was in the centre of all Aryan activities and culture (vide S. B. E, vol. XI. p. 153 and vol. XIII p. 90, Mahāvagga, S. B. E. vol. 17 p. 21). King Brahmadatta of Banaras figures in many jātaka stories. Hardly any part of the jātaka tales can be placed earlier than the 3rd century B.C. But it may be admitted that Banaras was well-known as the capital of Brahmadatta kings several centuries before Christ. The Matsyapurāṇa 273, while enumerating hundreds of kings bearing the same surnames, states that there were 100 Brahmadattas and 100 Kāśis and Kuśas 1412 But the very fact that Brahmadattas are separately mentioned from the Kāśis largely reduces the value of this piece of information. The ancient Jain works also speak of Banaras and Kasi. In the Kalpasūtra it is said that Arhat Pārsva was born in Banaras in the month of Caitra on the 4th day of the dark fortnight (S. B. E. vol. XXII p. 271) and that when Mahāvīra died the 18 confederate kings of Kasi and Kosala along with other kings of the Licchavis and Mallakis instituted an illumination on the day of the New Moon (ibid. p. 266). Aśvaghoṣa appears to identify Vārānasi with Kasi when he says in his Buddhacarita ‘Having entered Vārānasi, the Jina (Buddha) illumining the city with his light filled the minds of all the inhabitants of Kāśi with excessive interest.“1413 The Buddhacarita further speaks of Buddha as having gone under the shadow of a tree near Vaṇārā (S. B. E. vol. 49 part Ipa

  1. शतमेकं धार्तराष्ट्रा ह्यशीतिर्जनमेजयाः। शतं वै ब्रह्मदत्तानां वीराणां कुरा कानम् wa: pra qaror: grå Teie: || #4.273.72-73.

1413, errori fas HTH FRA M E #1 Ehrsita site tharla piedi waaa gaita 15. 101.

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169), which is probably the Varaṇā. It is thus clear that Vārānasi and Kāśī had become synonyms at least sometime about the first century A. D. In the Vāyupurāṇa 45. 110 Kāśi-kośalāḥ figure among the countries of Madhyadeśa.

In the Viṣnupurāṇa we have the story of Paundraka Vāsudeva who challenged Krsna and asked the latter to surren der his Cakra and other symbols. He was helped by the king of Kāśi. The combined armies of Paundraka and Kāśirāja attacked Krspa who killed Paundraka and cut off Kāśirāja’s head (with his discus) which fell in the city of Kāśi. His son performed austerities, propitiated Sankara and secured from him a Krtyā (ogress) which entered Vārāṇasī. Krspa’s discus in pursuit of her burnt the whole of Vārānasi together with its king, his servants and citizens. In this account from the Visnupurāṇa (V. 34) the names Kāśī, Vārānasi and Avimukta are employed as synonyms (verses 14, 21, 25, 30, 39). The same legend occurs in the same words in Brahmapurāṇa, chap. 207 and is briefly referred to in Sabhāparva, chap. 14. 18-20 and chap. 34. 11.

From the above-mentioned accounts in the Epic and Purānas about Kāśi and Mahadeva, various conclusions 1414 have been drawn by writers, viz, that Mahādeva was a god of the non Aryans, that Banaras was a centre of non-Aryan worship for a long time after the advent of the Aryans and that the people of Banaras, though they ultimately turned to the Aryan religion, were more interested in the philosophic speculations of the Upanisadic age. I dissent from most of these conclusions. We are on most unsafe ground as regards these conclusions. None of the extant Puranas can claim to be older than the 3rd or 4th century A, D. Most people in India lived and even now live a humdrum, placid and unattractive life in which there is nothing to satisfy the ordinary man’s appetite for the mysteri ous, the unusual and the horrible. The purāṇas contain stories that may be divided into several classes and that satisfied the above-mentioned cravings of the common man. Many of the

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  1. Vide, for example, Prof. A. S. Altekar’s ‘History of Benares, p2-7. The Naradiya (uttara, chap. 29) states that Banaras was at first the city of Madhava, but later on became a Saiva-ksetra; is there are real historical basis here? If any historical conclusion is to be drawn from this statement of the Naradiyapurāṇa it would be exactly the opposite ou what Prof. Altekar has drawn, viz, that the non-Aryans scored a cultural victory over the Aryans at Banaras.

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Conclusions from legends about Banaras

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legends contained in the purāṇas were meant for the entertain ment of common people, just as even in these days millions in

Western countries read with relish detective stories and crime club fiction. Some paurānic legends had a serious purpose in view viz emphasizing religious or philosophical dogma or moral values and standards and were clothed in a supernatural garb to make them striking and effective. Only a few legends have some historical basis, but the latter is evidently smothered in a mass of exaggerations and prejudices for or against a hero, or a caste, class, tribe or family. It is hardly fair to draw far reaching historical conclusions from heterogeneous materials in the purāṇas about the conditions of things that prevailed several hundreds or thousands of years before they were compiled. The purāṇas often speak of the quarrels and bickerings among high gods and sages. For example, the Viṣnupurāṇa V. 30.65 speaks of a fight between Indra and Krsna. Was Krsna a non Aryan god originally? Ganesa’s left tooth was shattered by the missile of Parasurāma who comes to fight with Rāma, both being supposed to be avatāras of Visṇu. The sage Bhrgu curses Viṣnu, Gautama curses Indra, Māndavya curses Dharma (vide for all these, Brahmānda II. 27. 21-25).

In several purāṇas Kāsi or Vārāṇasi has been lauded and described at great length. Vide Matsya 180-185 ( 411 verses ), Kūrma 1.31-35 (verses 226 ), Lingapurāṇa (pūrvabhāga, chap. 92, verses 190 ), Padma (Adikhanda 33-37, verses 170), Agni 112, Skanda, Kāśikhanda, chap. 6 ff., Nāradiya (uttara, chap. 48-51). The Kāśikhanda alone has about 15000 verses1415 on Banaras and its sub-tirthas. In the Padmapurāṇa the sages are said to have asked Bhrgu five questions, viz. what is the greatness of Kāśi, how it is to be understood, who should resort to it, what is its extent (or boundaries ) and by what means it (Kāśi) can be secured. In the Skandapurāṇa,

  1. Dr. Fitz-Edward Hall (Introduction to Sherring’s work P. XXXII n. 3) criticizes Dr. Wilson for holding that the greater part of the Kasikhanda is anterior to the first attack on Banaras by Mahmud of Gazni and holds that it is later than the Gaznivide invader. Dr. Hall advances hardly any convincing reasons. The work of Alberuni is definite that sultan Mahmud of Gazni had not spread his depredations as far as Banaras (vide Sachau, vol. 1 p. 22): This is the reason why Hindu Sciences…hano Hedo, places which our hand cannot yet reach, to Kashmir, Benares and her places.’ The Kalpataru on Tirtha quotes about one hundred verses on Varanasi

(Continued on the next page)

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[Vol. Kāśikhanda 1416 (chap. 26,2-5) the following questions are asked, viz. from what time this holy place Avimukta became highly famous, how it received the name Avimukta, how it became the way to mokṣa, how the pool of Manikarnikā became an object of worship to the three worlds, what was there formerly (when) the Ganges was not there, how it came to be called Vārānasi, Kasi, Rudrāvāsa, how it came to be Ananda kānana (the forest of bliss ) and then Avimukta and Mahāśmaśāna ( the great cemetery).

Banaras has been known for centuries under five different names viz. Vārāṇasī, Kāśī, Avimukta, Ānandakānana and Śmaśāna or Mahāśmaśāna. The Kāśikhanda states that Śankara first called it Ānandakānana and then Avimukta, 1417

(Continued from the last page) from the Skandapurāṇa and holds the latter work to be as authoritative as the Matsyapurāṇa, Lingapurāṇa and other Puranas. The Kalpataru of Lakshmi dhara was composed about 1110 A.D. (vide Prof. Aiyangar’s Introduction to Tirthakānda pp. XVIII-XIX). Therefore a century or two at least before 1100 A.D. there existed a Skandapurana, part of which contained a eulogium of Banaras. Unfortunately the present printed Kasikhanda of the Skanda does not agree with the quotations from the Skanda given by the Kalpataru. A curious state of things is divulged as regards the quotations from Skanda in the Kalpataru. For example, on pp. 36-37 of the Kalpataru on Tirtha, about 19 verses are quoted from Skanda which occur verbatim in the Lingapurana, chap. 92. 120-142 (with the addition of some half verses). Similarly, on p. 44 of the Kalpataru three verses are quoted from Skanda, which are the same as Linga. 92. 87-89. On p. 42 Kalpataru quotes one verse about Gopreksesvara from Skanda which is quoted from the Lingapurāṇa by Tri. S. p. 171. Some of the Puranas say that the Skanda has 81101 verses (Matsya 53.42-43). But the Skanda printed at the Venkatesvara press contains several thousand verses more. It appears that there were different recens ions of the Skanda. The Tri. S. quotes verses from specific chapters of the Kasikhanda which are generally found in the printed work. Vide p. 193 (for chap. 30), 190 (for chap. 32), p. 144 (for chap. 34). p. 160 for chap. 45. p. 154 for chap. 49, pp. 157 and 200 for chap. 61 etc.

  1. PATETTU Fie Geet TAI TRATO za f ar area gatall Tz, qargaus g. by friend to p. 72; STETTAT TY भजनोपरां प्रथितिमापन्नं मोक्षदं चाभवत्कथम् ॥ कथमेषा त्रिलोकीड्या गीयते मणिकर्णिका । नामीकिं पुरा स्वामिन् यदा नामरनिम्नगा ॥ वाराणसीति काशीति रुद्रावास इति प्रभो। अशाप नामधेयानि कथमेतानि सा पुरी। आनन्दकाननं रम्यमविमुक्तमनन्तरम् । महाश्मशानमिति

teira T all , thirsît 26. 2-5.

1417, अस्यानन्दवनं नाम पुराकारि पिनाकिना। क्षेत्रस्यानन्दहेतुत्वादविमुक्तमनारम् । Fi, Frṣito 26.34 q. by Frerit p. 89 (reads farrat).

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The derivation of the word Kāśi

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A few words must be said about the derivation and significance of these words as gathered from the Purānas and other works. And first comes Kāśī. It is derived from the root kāś ’to shine.’ The Skandapurāṇa 1418 says that the city of Kāśī became famous by that name because it sheds light on the way to) nirvāna (final release) or because that indescribable refulgence, viz. God Siva shines forth there. The name Vārāṇasī is derived in several Purānas from the names of two streams Varanā 1419 (modern Bārnā) and Asi, which are respectively the northern and southern boundaries of the modern city. From the passages quoted below from the Skandapurana (Kasi-khanda) it appears that Asi is the correct form of the name of the river. The names most frequently used in the Puranas are Vārānasi and Avimukta. In the Jābālopaniṣad 1420 the words Avimukta, Varanā and Nāsi are brought together in an esoteric sense. “Atri asked Yājñavalkya: how is one to know the unmanifested Self? Yajñavalkya explained that he was to be worshipped in Avimukta, since the self is centered in Avimukta. Then a question was asked: in what is Avimukta centered or established? The reply is that Avimukta is established in the midst of Varaṇā and Nāsi. Varaṇā is so called because it

  1. काशतेऽत्र यतो ज्योतिस्तदनाख्येयमीश्वरः । अतो नामापरं चास्तु काशीत्ति प्रथितं विभो॥ स्कन्द, काशी० 26.67 q. by त्रिस्थली० p. 88; प्रापयामास तां गङ्गां दैलीपिः पुरतश्चरन् । निर्वाणकाशनाद्यत्र काशीति प्रथिता पुरी। स्कन्द, काशी0 30.5%; काशी ब्रह्मेति विख्यातं ताद्ववतों जगद्धमः । अविमुक्तं तदेवाहुः काशीति ब्रह्मवादिनः ॥ q. by त्रिस्थली

p, 88.

02 1419. वरणायास्तथा चास्या मध्ये वाराणसी पुरी । पद्म, आदि 33.49, कूर्म I. 31.63 (reads ह्यस्या); वरणाऽसी नदी यावत्तावच्छुक्लनदी (शुष्कनदी?) तु वै। मत्स्य 183.6

असिश्च वरणा यत्र क्षेत्ररक्षाकृतौ कृते । वाराणसीति विख्याता तदारभ्य महामते । असेश्च वरणा याश्च सङ्गमं प्राप्य काशिका। स्कन्द, काशी० 30. 69-70; चरणा च नदी नासी मध्ये वारा णसी तयोः। अग्नि. 112.6. नासी appears to be a misreading for चासी. In काशीखण्ड 30.18 there is a pun on the word असि (a sword, the river) ‘असिं महासिरूपां च प्राप्य सन्मतिखण्डनीम् । दक्षिणोत्तरदिग्भागे कृत्वाासें वरणां सुराः । क्षेत्रस्य मोक्ष निक्षेपरक्षानिवृतिमाययुः॥ क्षेत्रस्य पश्चादिग्भागे तं देहलिविनायकम्। काशीखण्ड 30. 20-21; वरुणा (वरणा?) च असी चापि द्वे नद्यौ सुरवल्लभे । अन्तरालं तयोः क्षेत्र मध्ये (वध्या?) न विशते वाचत् । पद्म V.14.191: वध्या means हत्या. The वामनपुराण,after stating that काशीक्षेत्र is between वरणा and आसी (3.28 ff) contains a poetic description of वाराणसी

with श्लेषs quite in the style of Bana ‘तारागणे कुलीनत्वं मेघे वृत्तच्युतिर्विभो’ (v. 38).

  1. अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यम्। य एषोऽनन्तोऽव्यक्त आत्मा तं कथमहं विजानीयामिति। सहोवाच याज्ञवल्क्यः। सोऽविमुक्त उपास्यः। य एषोऽनन्तोऽध्यक्त आत्मा मोविमक्ते प्रतिष्ठित इति। सोऽविमक्तः कस्मिन प्रतिष्ठित इति। वरणायां नास्यां मध्य नाति ष्ठित इति। का वै वरणा का च नासीति। सर्वानिन्द्रियकृतान्दोषान्वारयतीति धरणारभवति। सर्वानिन्द्रियकृतान्पापान्नाशयतीति तेन नासी भवतीति। कतमञ्चास्य स्थानं भवतीति। भवो ओणस्य च यः सन्धिः स एष द्योलॊकस्य परस्य च सन्धिर्भवतीति । जाबालोप० 2ndarital

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wards off all faults due to the senses and Nāsi destroys all sins due to the senses. Then a question is asked: what is its loca tion (sthāna)? The reply is that it is the conjunction of the eyebrows and the nose i. e. the upāsanā (contemplation) of Avimukta is to be made as located in the span between the eyebrows and the root of the nose.” Here it will be seen that Varaṇā and Nāsi are the names (and not Varana and Asi). The Vāmanapurāṇa employs the form Asi (15.50-53). The same is the case with the Padma.

The name Avimukta has generally been explained as derived from the negative particle ’na’ (for which ‘a’ is substi tuted) and vimukta (forsaken). Many Purāṇas say that the holy place is so called because it was never forsaken by Siva (some times both Siva and his consort). 1421 In the Lingapurāṇa another derivation is suggested: 1422 “avi means ‘sin’; that holy place is devoid of sin”. The Kaśikhanda (39.74 ) states that originally the kṣetra was called Anandakānana and then Avimukta because though Siva went to stay on Mandara mountain he did not leave it entirely but left his linga there.

Vārāṇasī is very dear to Siva, it gives him joy and there fore it is called Anandavana or Anandakanana, 1423 It is also styled Smaśāna or Mahāśmaśāna for various reasons. As a belief was entertained by all people that death in Banaras freed a man from samsāra, and as the thoughts and aspirations of pious Hindus ran in the direction of dying on the sacred soil of Banaras, the old and decrepit crowded therein and persons seriously ill got themselves removed or were removed to the banks of the Ganges when about to die and were cremated there. Cremation of corpses is always seen on the Manikarnikā ghūt near the Ganges. A śmaśāna (cemetery ) is considered impure but Banaras with the sacred Ganges was purest in spite of being always the cremation ground for thousands in a year. 11421. मुने प्रलयकालेपि न तत्क्षेत्रं कदाचन । विमुक्तं हि शिवाभ्यां यदविमुक्तं ततो fag:ll Fa , Fisflo 26.27 q. by ferreroro p. 89; for (yarul) 92.45-46 विमुक्तं न मया यस्मान्मोक्ष्यते वा कदाचन । मम क्षेत्रमिदं तस्मादविमुक्तमिति स्मृतम् ॥; almost (the same verse is prett (ar) 48.24 : vide art. 180,54 and 181.15, nr.

112.2 and for I. 92. 104.

  1. Saraṣaca que agim: Terà el ET AIT JERE THE fos (gara) 92.143.

1423.ah HA A Huerti aete farat TTÀ EDHE fisicava 32.111; pra mi ag aai itir a ad ufarangur FATOTT Fall I. 91. 76,

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The Skanda says: 1424 ’ sma’ means a corpse and ‘śāna ’ means ’lying down’; when the end of the world comes, the great elements lie here as corpses and therefore this place is called Mahāśmasāna.” The Padmapurāṇa 1425 makes Siva say: ‘Avi mukta is a famous cemetery: becoming the Destroyer (or the Time Spirit ) I being here destroy the world’. Matsya very frequently speaks of Vārāṇasī as Smaśāna. The Kāsikhanda states: if a man after reaching the great cemetery dies there by fate he has never again to lie in the cemetery (i. e. he is not born again).

Although generally Kāśi, Varanasi and Avimukta are used as synonyms in the Purānas, in some passages a distinction is made between these as to extent. The passages quoted above ( in note 1419) show that Varanasi is bounded by the Varana, and Asi on the north and south, 1426 the Ganges on the east and the shrine of Vināyaka in the west. Ain. A. (vol. II p. 158) remarks that Benares is a large city situated between the rivers Barnā and Asi and that it is built in the form of a bow of which the Ganges forms the string. The Matsyapurana 1427 states: ’that kṣetra is two yojanas and a half east and west and half a yojana broad north and south; out of this Vārānasi extends up to the dry river (viz. Asi)’. The first part appears to deal with the entire Kāśiksetra which according to the Padmapurāṇa 1428 comprised the tract covered by a circle the radius of which was the line joining Madhyameśvara-linga

  1. श्मशब्देन शवः प्रोक्तः शानं शयनमुच्यते। निर्वचान्ति श्मशानार्थ मुने शब्दार्थ कोविटाः। महान्त्यपि च भूतानि मलये समुपस्थिते । शेरतेत्र शवा भूत्वा श्मशानं तु ततो महत। स्कन्द, काशी. 30. 103-4 ; वाराणसीति काशीति रुद्रावास इति द्विज। महाश्मशानमित्येवं प्रोक्तमानन्दकाननम् । ibid 30.111,

  2. श्मशानमेतद्विख्यातमविमुक्तमिति श्रुतम्। कालो भूत्वा जगदिदं संहराम्यत्र सुन्दरि॥ पद्म. I. 33.14%; परं गुह्यं समाख्यातं श्मशानमिति संज्ञितम्। मत्स्य. 184,53 श्मशान मिति विख्यातमविमुक्तं शिवालयम्। मत्स्य, 184.19; क्षेत्राणामत्तमं चैव श्मशानानां तथैव च। मत्स्य, 184.26; vide also मत्स्य. 182.6; महाश्मशानमासाद्य यदि देवाद्विपद्यते। पुनः श्मशानशयनं न कापि लभते पुमान् । काशीखण्ड 31.130.

का 1426: दक्षिणोत्तरयो द्यौ वरणासिश्च पूर्वतः। जाह्नवी पश्चिमे चापि पाशपाणिगणेश्वरः।। पद्म, पातालखण्ड q. by त्रिस्थली° p. 100, तीर्थप्र. p. 175.

  1. द्वियोजनमथार्थं च तत्क्षेत्र पूर्वपश्चिमम् । अर्धयोजनविस्तीर्ण दक्षिणोत्तरतः स्मृतम्। वाराणसी तदीया च यावच्छुक्लनदी (शुष्कनदी!) तु चै। एष क्षेत्रस्थ विस्तार मोक्तो

देवेभ धीमता॥ मत्स्थ. 184. 50-52.

  1. मध्यमेश्वरमारभ्य यावदेहलिबिध्नपम् । सूत्र संस्थाप्य तदिक्षु भ्रामयेन्मण्डलाकोन! तत्र या जायते रेखा त मध्ये क्षेत्रमुत्तमम्। कोशीति यद्विवेदास्तत्र मुक्तिः प्रतिष्ठिता॥ काश्या तु परम क्षेत्र विशेषफलसाधनम् । वाराणसीति विख्यात तम्मा निगदामि यः॥ पद्म, पातालग्वेपित का by त्रिस्थलीp. 100, तीर्थम. p. 175,

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with the shrine of Dehali-Ganesa. The Matsyapurana (in * chap. 183.61-62) makes it two yojanas in extent. Agni 112.6 also does the same. But that is only approximate. The actual distance covered by a yojana varied. Vide H, of Dh. vol. III. pp. 145-146 n. 185. Rhys Davids in Numismata Orientalia’ (London, 1877) after examining 30 passages from Pāli texts comes to the conclusion that a yojana was equal to about 7 or 8 miles. Avimukta is said to be that part of the holy place which is represented by a radius of 200 dhanus (i, e. 800 hastas or about 1200 feet) in all four directions from the shrine of Visveśvara, 1429 There was no unanimity on the extent of Avimukta. In Kāśikhanda Avimukta 1429a is said to be five krośas in extent. But there Avimukta appears to stand for Kasi. The innermost 1430 circle in the holy Kasiksetra is defined as that between Gokarnesvara to the west, the mid stream of the Ganges to the east, Bhārabhūta to the north and Brahmeśvara to the south. A few more passages on the extent of the sacred place of Banaras may be cited here in one place. The Lingapurana1431says: ’thisksetra is declared to be four krośas (in extent) in the four directions and also one yojana’. The Naradiyapurana 1432 puts the extent thus (The ksetra) extends over two yojanas and a half from east to west and is half a yojana wide from north to south; god Sambhu declared the extent of the kṣetra between the rivers Varuṇā and Asi ( which latter is ) a dried-up stream.’ In the Padmapurāṇa 1133

  1. विश्वेश्वराच्चतुर्दिक्षु धनुःशतयुगोन्मितम् । अविमुक्ताभिधं क्षेत्रं मुक्तिस्तत्र न संशयः। पद्म, पातालखण्ड q. by त्रिस्थली p. 101, तीर्थप्र. p. 175. A धनु: is equal to four Etas. Vide note 1337 above.

1429 a. अविमुक्तं महाक्षेत्रं पञ्चक्रोशपरीमितम्। ज्योतिर्लिङ्ग तदेकं हि ज्ञेयं विश्वेश्वरा. भिधम्॥ काशीखण्ड 26. 31.

  1. गोकर्णेशः पश्चिमे पूर्वतश्च गङ्गामध्यमुत्तरे भारभूतः। ब्रह्मेशानी दक्षिणे संप्रदिष्टस्त तु प्रोक्तं भवनं विश्वभर्तुः। पद्म, पातालखण्ड q. by त्रिस्थली p. 101 ; काशीखण्ड (74.45-46) is similar ‘पूर्वतो मणिकर्णीशो ब्रह्मेशो दक्षिणे स्थितः। पश्चिमे चैव गोकणे भारभूतस्त्वथोत्तरे॥ इत्येतदुत्तमं क्षेत्रमविमुक्तं महाफलम्। ..1431. चतुःक्रोशं चतुर्दिक्षु क्षेत्रमेतत्प्रकीर्तितम्। योजनं विद्धि चार्वड़िा मृत्युकाले मत. प्रदम्॥ लिङ्गपुराण, पूर्वार्ध, 92.99-100. तीर्थचि. p. 340 and त्रिस्थली. p. 103 quote this verse as from स्कन्द.

  2. द्वियोजनमथार्धं च पूर्वपश्चिमतः स्थितम् । अर्धयोजनविस्तीर्ण दक्षिणोत्तरतः तिम वरुणासी नदी यावदसिः शुष्कनदी शुभे। एष क्षेत्रस्य विस्तारः प्रोक्तो देवेन शम्भुनः॥

नारदीय (उत्तर chap. 48. 18-19).

  1. पञ्चक्रोशप्रमाणेन क्षेत्र दत्तं मया तव । क्षेत्रमध्याचदा गङ्गा गमिष्यति मारिद्रता तेन सा महती पुण्या पुरी रुद्र भविष्यति। पुण्या चोदड-खी गङ्गा यत्र पाची सरस्वती उक

बुखी योजने द्वे गच्छन्ती जाह्नवी नदी॥ पद्म (सटिखण्ड 14, 194-196.01.

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Brahmā is supposed to have said to Rudra ‘I have given you a kṣetra of the extent of five krośas; when the best of rivers, Ganga, will flow through this ksetra, the city will be great and holy; the Ganges, as it flows northwards (in Banaras) for two yojanas, will be holy’. If in any texts there be any differences between the extents of Avimukta, it must be supposed that there is an option; 1434 (or, as the Tir. C, suggests, the differences refer to different kalpas i, e. ages ). It is clear that Vārānasi was that strip of land, the four boundaries of which were the Ganges to the east, Asi to the south, the shrine of Dehali Vināyaka to the west and the river Varanā to the north. In the 7th century Hiouen Thsang, the Chinese pilgrim, notes that Banaras was 18 lis (about 31 miles ) in length and about 5 or 6 lis (a little more than a mile) in breadth, This makes it clear that the city was then bounded as now by the Varanā and Asi. Vide Beal’s B. R. W. W. (vol. II p.44).

Verses laudatory of the greatness and uniqueness of Vārāṇasī literally run into thousands. All that can be done here is to set out a few characteristic verses. The Vanaparva observes : 1435 a person coming to Avimukta and resorting to the sacred place becomes free from the sin of brāhmana-murder by

merely seeing the (image of the) Lord of gods (i. e. Visvesvara) and if he dies there he secures mokṣa. The Matsyapurāṇa 1436 contains many striking passages about the unique greatness of Banaras: “Vārānasi is always my most secret place; it is always the cause of moksa for all beings. Moksa may be effected in Prayāga or in this city because I have taken it under my protection; this place is greater than even Prayāga, the fore most among tirthas. All the sins 1437 that a man may have

  1. अत्र लैङ्गस्कान्दालोचनया कृत्तिवासमध्यमेश्वरयोश्चतुर्दिक्षु योजनमितम विमुक्तम् । पाझे तु विश्वेश्वरात्सर्वतों धनुःशतद्वयामितम्। तथा चात्र परिमाणविकल्पः । त्रिस्थली p. 103.RELI

  2. अनिमुक्तं समासाद्य तीर्थसेवी कुरूद्वह। दर्शनावदेवस्य मुच्यते ब्रह्महत्यया। प्राणानुत्सृज्य तचैव मोक्ष प्रामोति मानवः॥ वनपर्व 84.79-80.

  3. इदं गुह्यतमं क्षेत्रं सदा वाराणसी मम। सर्वेषामेव भूतानां हेतुर्माक्षस्य सर्वदा।। मत्स्य. 180. 47q. by तीर्थकल्प. p. 12 (reads जन्तूनां for भूतानाम्). This is the same asलङ्ग, पूर्वाध92,387 प्रयागच भवेन्माक्ष इह वा मत्पारग्रहात्। प्रयागादापे तीथा ग्ग्यादिदमेव महत् स्मृतम्॥ मत्स्य 180. 56-57 quoted. by तीर्थकल्प. p. 13 with soma additions., It explains ‘इदमेव महत्स्मृतमित्यल्पायासेनैवात्र मोक्षमाप्तेः १. This is also लिङ्गपुराण, पूर्वार्ध 92.48.

  4. जन्मान्तरसंहस्रेण यत्पापं पूर्वसश्चितम् । अविमुक्तं प्रविष्टस्य तत्संबै ब्रजति क्षयम्। …ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा वै वर्णसङ्कराः। कृमिम्लेच्छाश्च ये चाम्ये सङ्कीणी पापयोभयः । कालेन निधनं प्राप्ता अविमुक्ते शृणु पिये। चन्द्रार्धमौलिनः सर्वे ललाटाक्षा वृषध्वजा शिवे मम पुरे देवि मोदन्ते तत्र मानवाः॥ मत्स्य, 181.17-21 = पद्म, I. 33.17-20, qby तीर्थकल्प p.15. The verse ब्राह्मणा: occurs in नारदीय (उत्तर 48.51-52)_Research |

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accumulated in thousands of past lives are destroyed the moment he enters Avimukta; brāhmanas, ksatriyas, vaisyas, Sudras, persons born of mixed marriages, worms, mlecchas and others born of low mixed unions, insects, ants, birds and beasts, when they succumb to death in course of time all find happiness in my auspicious city, all being endowed with a crescent of the moon on their heads, with a (third) eye on their forehead and have a bull as their conveyance.” A person,1438 even though his mind may be addicted to pleasures of sense and though he may have given up devotion to dharma, if he dies in this place (Banaras) he does not again enter upon the path of samsāra (the cycle of births and deaths); a man concentrating his mind for thousands of past lives may secure Yoga; but by dying (in Banaras) he secures the highest moksa in this very life. Even if a man be a sinner 1439 or a rogue or irreligious he becomes free from all sins if he goes to Avimukta. Other women,1440 that act as they like and are intently devoted to enjoyments, when they die here by lapse of time secure the highest worlds. In this world moksa 1441 cannot be secured by men without the (practice of) Yoga; but in the case of those who reside in A.vimukta Yoga and moksa are both secured. For planets,1442 lunar mansions and stars there is the danger of falling (from the sky) in course of time but there is no fall for those who die in Avimukta. Whatever 1443 evil actions may have been com mitted by an evil-minded man or woman, knowingly or unknow

__1438. विषयासक्तचित्तोऽपि त्यक्तधर्मरतिर्नरः। इह क्षेत्रे मृतः सोऽपि संसारं न पुन विशेत् ॥…जन्मान्तरसहस्रेषु युञ्जन् योगमवामयात् । तमिहैव परं मोक्षं मरणादधिगच्छति॥ मत्स्य. 180. 71 and 74. इह क्षेत्रे-refer to Banaras and इह means अस्मिन् जन्मनि These two verses occur in लिङ्गापुराण, पूर्वार्ध 92.63 and 66 and काशीखण्ड 86. 122 is similar to the first verse.

  1. यदि पापो यति कठो यदि वा धार्मिको मरः । मच्यते सर्वपापेभ्यो ह्यविमतं वजेद्यदि॥ मत्स्य 183. 11, q. by तीर्थकल्प. p. 18. पद्म (I. 33.38) has the first half and reads the second half as वाराणसी समासाद्य पुनाति सकलं कुलम्।.

  2. अन्या याः कामचारिण्यः स्त्रियो भोगपरायणाः। कालेन निधनं प्राप्ता गच्छन्ति परमा गतिम्॥ मत्स्य 184.36.

  3. न हि योगाहते मोक्षः पाप्यते भुवि मानवैः। अविमुक्ते निवसता योगी मोक्षश्च सिध्यति॥ मत्स्य 185.15-16 q. by तीर्थकल्प. p. 17.

  4. ग्रहनक्षत्रताराणां कालेन पतनाद्भयम्। अविमुक्ते मृताना तु पतनं नैव विद्यते॥ मत्स्य 185.61 = काशीखण्ड 64.96 (reads कालेन पतनं ध्रुवम् ).

  5. अज्ञानाज्ज्ञानतो वापि स्त्रिया वा पुरुषेण वा। यत्किंचिदशुभ कर्म कृतं चैव कुबुद्धिना॥ अविमुक्तं प्रविष्टस्य तत्सर्व भस्मसाद्भवेत्॥ नारदीय (उत्तर) 48. 33-3400 वर काशीपुरीवासी म्लेच्छोऽपि हि शुभायतिः। नान्यनत्यो वीक्षितोपि स हि मुक्तरभाजनम्॥ काशी 85.15.

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ingly-all those are reduced to ashes when he enters Avimukta. Even a mleccha resident in Kāśi is better, since his future will be blissful, but not one residing elsewhere, though he may be a diksita, because he will not be a recipient of mukti.”

In some passages a mystic flavour is imparted to Vārānasi and the rivers. For example, the Kāśikhanda says that Asi is the Idā nādi, Varanā is the Pingalā nādi, Avimukta is susumṇā and Vārānasi is all the three.1444 The Lingapurāṇa, however, puts the matter somewhat differently. It holds that Asi (the dried-up river), Varaṇā and Matsyodari (i.e. Ganges) are respectively the Pingalā, Idā and Suṣumnā.

It is time now to turn to the individual sacred spots in Banaras. It is stated in some of the Puranas 1145 that at every step in the Kāśiksetra there is a holy place and that there is not even as much space as a sesamum seed in Kāśi which has not a linga (emblem of Siva). As a matter of fact the Kāśikhanda names 64 lingas in chap. 10 alone. But one must look to the tirthas that are specifically named. Hiouen Thsang says that there were one hundred temples at Banaras in his day and he speaks of a temple where the copper image of Deva Maheśvara was a little less than 100 feet high (vide Beal’s B. R. W. W. vol. II. pp. 44-45). Unfortunately, the fanatical zeal and ruth lessness of Moslem rulers demolished almost all Hindu temples at different times from 1194 to about 1670 A. D. Mosques and mausoleums were erected on their sites, and the materials of the temples thus razed were used in constructing mosques and for serving as breakwaters &c. Kutubdin Aibak destroyed about 1000 temples in 1194 A. D. (vide Elliot and Dowson’s History of India’, vol. II. p. 222). Alauddin Khilzi boasted that he had destroyed one thousand temples in Banaras alone (vide Sherring p. 31, Havell p. 76). About 1585 A, D. Nārāyana bhatta re-established the temple of Viśvanātha with the help

  1. सहोवाचेति जाबालिरारुणेऽसिरिडा मता। वरणा पिङ्गला नाडी तदन्तस्त्व fag till AT ET FUTT TEI ATET E TI F F, titaito 5.25; compare FITCIT (TTT) 47. 22-23; USOT A T TET SITT Fr gerdar T HET सा ज्ञेया लोलाकों यत्र तिष्ठति॥ इडानाम्नी च या नाडी सा सौम्या संप्रकीर्तिता। वरणा नाम सा ज्ञेया केशवो यत्र संस्थितः॥ आभ्यां मध्ये तु या नाडी सुषुम्ना सा प्रकीर्तिता॥ मत्स्योदरी H T agar airaay I foEgaror q. by afsira. p. 341, f or pp. 78-79.

  2. auffa fa gair FSTAT VE TO F ate TI HAT न्यपि॥ स्कन्द, काशी 59. 118; तिलान्तरापि नो काश्यां भूमिलिङ्गं विना क्वचित्। काशी que 10. 103.

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of Rājā Todarmal 1446. Even this temple was desecrated. The following passage from the Ma-A’sir-i-A’lamgiri quoted by Elliot and Dowson (‘History of India,’ vol. VII. p. 184) is in structive: “It reached the ears of his Majesty, the protector of the faith, that in the provinces of Thatta, Multan and Benares, but especially in the latter foolish brāhmaṇas were in the habit of expounding frivolous books in their schools and that students and learners, Musalmans as well as Hindus, went there even from long distances, led by a desire to become acquainted with the wicked sciences they taught. The Direc tor of the Faith’ consequently issued orders to all the gover nors of provinces to destroy with a willing hand the schools and temples of the infidels; and they were strictly enjoined to put an entire stop to the teaching and practising of idolatrous forms of worship. On the 15th Rabiu-lakhir (i, e. December 1669) it was reported to his religious Majesty, leader of the Unitarians, that in obedience to order, the Government officers had destroyed the temple of Bishnath at Benares.”

A mosque, which still exists, was built on the site of the Visveśvara temple by Aurangzeb, who even changed the name of Banaras to Muhammadabad. The result is that, as stated by Sherring (p. 32), it would be difficult to find twenty temples in the whole of Banaras of the age of Aurangzeb (1658-1707 A. D.). Many of the temples were built by the Maratha Chiefs and Sardars and during the British occupation many more were built. Prinsep calculated in about 1828 that there were in the Banaras city proper 1000 Hindu temples and 333 mos ques; a more recent estimate puts the figures at 1454 temples and 272 mosques (Sherring 1447 pp. 41-42).

Visveśvara or Viśvanātha is the tutelary deity of Banaras and the principal and most holy temple in it (vide n. 1429 a). It is prescribed that every resident of Kasi must every day bathe in the Ganges and visit the temple of Visvesvara (vide Tri. S. p. 214). After Aurangzeb pulled down the temple of Viśva nātha, there was no shrine of Viśvanātha in Benares for over a hundred years. The linga was probably removed from place

  1. Vide Altekar pp. 47-48 and Introduction to my edition of the Vyavahāramayukha p. VIII (Poona, 1926), where I cite a verse from the Dānahirāvali-prakasa of Divakarabhatta, a daughter’s son of Nilakarikas who was the grandson of Nārāyanabhatta,

  2. Havell (p. 76) remarks that there are 1500 temples and may smaller shrines or images in niches of walls or the like are countless.

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to place as the vicissitudes of the times required and the pil grims performed parts of the worship (such as namaskāra and circumambulation) at the site of the image, but they could not perform other portions of the worship such as bathing the image with Ganges water 1448. The present temple of Visvanātha was built in the last quarter of the 18th century by Devi Ahalyābāi Holkar (Altekar, p. 57). The Tri. S. p. 183, while on the question of the appearance (prādurbhāva) of Visveśvara, observes that there is no blemish in the case of the Visveśvara linga due to the touch of the untouchable, that every day Visveśvara removes it by a bath in Manikarnikā at dawn and the worship offered by Himself and quotes a verse of the Sanat kumāra-samhita in support 1449. What the Tri. S. means is: Generally great care is taken about lingas. All and sundry are not allowed to touch them but in the case of the Visve svara-linga any one, even a great sinner, may worship it and pour Ganges water over it. Whether Nārāyaṇabhatta meant that even the so-called untouchables might touch it is not clear.

It appears that Vācaspati 1449a holds that Avimukteśvara linga is the same as Visvanātha, but both the Tristhali-setu (p. 296) and Tir. Pr. (p. 187) reject this idea. The Skanda purāṇa (Kāśi, 10.93) mentions Visveśvara and Avimukteśvara as separate lingas. Besides worshipping Visvanatha, every pilgrim to Benares has to visit the five tirthas 1450 (Pancatirthi). According to the Matsyapurāṇa the five essential tirthas in the Anandakānana of Visveśvara are Daśāśvamedha, Lolarka 1450a

  1. 317 tara javasarios pagausura a figastrigs स्तथापि तत्स्थानस्थिते यस्मिन्कस्मिंश्चित्पूजादि कार्यम्।…… यदापि म्लेच्छादिदुष्टराजवशा त्तस्मिन्स्थाने किश्चिदपि लिङ्ग कदाचिन्न स्यात् तदापि प्रदक्षिणानमस्काराद्याः स्थानधर्मा भवन्त्येव। तावतेव च नित्ययात्रासिद्धिः। स्नापनादयस्तु साधिष्ठाना न भवन्तीति निर्णयः। farget p. 208; vide also atentat p. 219 (which states that there is no sastric authority for this, but only usage of sistas).

  2. aasati skysaktailwaruar aiutarea une går gaan alt करणात्। तदुक्तं तत्रैव (सनत्कुमारसंहितायां)। बाह्म मुहूर्ते मणिकर्णिकायां स्नात्वा समाराधयति स्वमेव । अस्पृश्यसंस्पर्शविशोधनाय कलौ नराणां कृपया हिताय ॥.

1449 a. strāgastvarite a ffraetia H ai fog Faqat127 ATFIT JUHET aterra. p. 360.

  1. The Pañcatirthi has received the highest judicial notice in Maharani Hemanta Kumari v. Gauri Shankar 68. I. A. 53 at p. Mano

1450 a. Lolārka is only one of the shrines of the Sun in Kasib_olde Kasikhanda 10.83 (Lolārka-mukhya-sūryāmsca pranamya ca punab punalty and 46. 45-46, where the shrines of the twelve Arkas in Kasi are en amérated as Erreh, a , Hit &c.

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Keśava, Bindumādhava and Manikarnikā.1451 In modern times the five essential tirthas called Pañcatirthi are the confluence of the Asi with the Ganges, the Daśāśvamedha ghāt, Maṇi karnikā, the Pañcagangā ghāt and the confluence of the river Varaṇā (called Bārṇā by the common people) with the Ganges. This is based on the Kāśikhanda.1452 The shrine of Lolārka is situated at the confluence of the Asi (the southern boundary of Banaras) with the Ganges. The Kāśikhanda 1453 furnishes a popular etymology for the name Lolārka, viz. that the mind of the Sun on seeing Kāśī became agitated. The Asi is a tolerably wide stream (about 40 feet) in the rainy season, but is dry at other times. The several gigantic ghats with their flights of stone steps are a grand sight at Banaras. The Ganges while passing by Banaras takes a great sweep so that its mighty current flows in a northerly direction (that is towards the Himālaya) and is therefore held to be peculiarly holy here. The Daśāśvamedha-ghat has been famed for centuries, Jayaswal’s interpretation of the epithets applied to the Bhāra sivas in Vākātaka grants should be accepted viz, the Bhārasivas were an imperial dynasty, were crowned with the holy waters of the Ganges and took their ceremonial baths on the Ganges at the end of ten Aśvamedha sacrifices, on account of which the Daśāśvamedha-ghāt 1454 at Banaras was so named (Jayaswal’s

History of India’ 150 A.D.-350 A, D. p. 5). In order to realize the grandeur of Banaras on the side of the river one must be at

  1. तीर्थानां पञ्चकं सारं विश्वेशानन्दकानने। दशाश्वमेधं लोलार्कः केशवो बिन्दु माधवः। पश्चमी तु महाश्रेष्ठा प्रोच्यते मणिकर्णिका। एभिस्तु तीर्थवर्यश्च वर्ण्यते ह्यविमुक्तकम् ।।

मत्स्य० 185.68-69.

  1. प्रथम चासिसम्भेदं तीर्थानां प्रवरं परम् । ततो दशाश्वमेधाख्यं सर्वतीनिषे. वितम् । ततः पादोदकं तीर्थमादिकेशवसंनिधौ । ततः पञ्चनदं पुण्यं स्नानमात्रादघौघहृत् । एतेषां पञ्चतीर्थानां चतुर्णामपि सत्तम। पञ्चमं मणिकाख्यं मनोवयवशुद्धिदम्। पञ्चती नरः स्नात्वा न देहं पाञ्चभौतिकम्। गृह्णाति जातुचित्काश्यां पञ्चास्यो वाभिजायते। काशी० 106.110 and 114 q. by त्रिस्थली. p. 261, which explains ‘यदि देहग्रहणं तदा पञ्चास्यः शिव एव भवति कर्मनिबन्धनो देहो नास्तीति भावः ।।

  2. तस्यार्कस्य मनो लोलं यदासीत्काशिदर्शने । अतो लोलार्क इत्याख्या काश्यां जाता विवस्वतः॥ लोलार्कस्त्वसिसम्भेदे दक्षिणस्यां दिशि स्थितः॥ स्कन्द, काशी० 46.48-49. The shrine of लोलार्क is referred to in E. I. vol. V.p, 117 of Vikrama era. 1208 (1151 A. D.), a grant of गोविन्दचन्द्र of Kanoj.

  3. ‘अंसभारसंनिवेशितशिवलिङ्गोद्वहनशिवसुपरितुष्टसमुत्पादितराजवंशानां पराक्रमा धिगतभागीरथ्यमलजलमूर्धाभिषिक्तानां दशाश्वमेधावभृथस्नानानां भारशिवानां महाराजश्रीभैल

नागदौहित्रस्य…। E. I. vol. III. p. 258 (Dudia plates of प्रवरसेन II) and Fleets

scriptions (Chammak plate of प्रवरसेन II) p. 236 and Pandey (Siwani plate of the same king).

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the Daśāśvamedhaghāt at dawn. For the eulogy of Daśāśva medha, vide Kāśikhanda 52. 83 ff. and Tri. S. p. 159. The Kāśikhanda says that formerly the tirtha was called Rudrasaras, but as Brahmā performed ten Aśvamedhas there it came to be called Daśāśvamedha (chap. 52. 66-68). The Manikarnika (also called Mukti-ksetra) pool is the very centre of the religious life of Banaras and 1455 is the most holy among all the Banaras tīrthas. The Kāśikhanda gives a phantastic story of its origin (in chapter 26 verses 51-63 quoted in Tri. S. pp. 145-146): Viṣnu dug with his discus a puskarini, filled it with the perspiration from his own body and performed severe austerities on its bank for 1050 (or 50000) years. Siva came there and being pleased shook his head and an ear-ornament studded with jewels fell into the pool, which thenceforward came to be called Mani. karnikā. The word is 1456 derived in two ways in the Kāśi khanda. Siva who is like the wish-yielding jewel whispers in the ear (karṇikā) of good men the Tāraka mantra at the time of death. The extent of Manikarnikā north to south is said to be 105 hastas i. e, about 160 feet (Kāśikhanda 99.54). In modern times the waters of the Manikarnikā pool become foul and fetid because it is shallow (two or three feet deep), because hundreds of pilgrims cast into it flowers and money by way of worship and because the priests stir the waters with their hands and feet to find the coins dropped by pilgrims. Our methods of worship must be changed. The flowers and gifts should be placed on the banks of the pool and then taken away by the priests. The Tri. S. p. 147 mentiong several mantras (two of which are set out below to be recited when contemplating on Manikarnikā 1457. Near the Mani karpikā pool is the temple of Tārakeśvara so named from the belief that Siva will whisper the mantra called tāraka in the ear of

  1. Tar a fdaftaran: sITA APOTER PÜFTTT RERTI fruct. p. 142; a riautarga Aforehran FETT (TTT) 48.66.

  2. मुक्ताकुण्डलपातेन तवादितनयाप्रिय। तीर्थानां परमं तीर्थ मुक्तिक्षेत्रमिहास्तु वै॥

fro 26. 66, q. in freeror p. 146; FFRANTATE A arte - कर्णिकायाम् । शिवोभिधत्ते सहसान्तकाले तदीयतेसौ मणिकर्णिकेति ॥ मुक्तिलक्ष्मीमहापीठ Ajoratura in ma: atau war af

stave 7.79-80 q. by Etuoto p. 148. In the 2nd verse afor means pig and the compound is dissolved as मणिश्चासौ कर्णिका च, the meaning being that मणिकर्णिकाs the jewel among g as and it is as it were the furnir of the lotuske feet of मोक्षलक्ष्मी.

:1

si S aforetaforah AIDEVEia 8p2118 #79:1 31 #Aforehrorefi qutaticaeh ##:1 gafferar. p. 147The second #9 is based on firsiteve 61.97.

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the dying man brought to the sacred pool1457a (vide Kāśikhanda 7.78, 25. 72-73 and 32. 115-116). The Pañcagangā ghāt is so called because it is supposed that five rivers, viz. the Kiraṇā,1458 Dhūtapāpā, Gangā, Yamunā and Sarasvati, meet here (though four of them are invisible). This is very highly eulogised and it is said in the Nāradiyapurāṇa and the Kāśikhanda (59. 118-133) that when a man takes a bath in the Pañcanada he is not born again in a body made up of the five elements. It is said that this confluence of five rivers had different names viz. Dharmanada, Dhūtapātaka, Bindutirtha and Pañcanada in Kệta and the following Yugas respectively. The Kāśikhanda in chap. 59 deals with the confluence of five rivers and gives phantastic legends as to why the rivers were called Kiraṇā (59. 108–113) and Dhūtapāpā (59. 101-106). The river Varaṇā is the northern boundary of Vārāṇasi and the end of the ghāts on the northern side is reached at the confluence of the Varanā with the Ganges. That the ghāts have been there for at least a thousand years can be proved from copperplates and inscrip tions. The Gāhadvāla rulers of Kanoj (of whose times at least 55 copperplates and 3 inscriptions on stone were issued during the period 1097 to 1187 A, D.), being devotees of Visnu, several times made grants at the Adi-Keśava ghāt. Vide J. R. A. S. for 1896 p. 787 (king Madanapāla’s grant on the occasion of a Sun-eclipse after Mahārājñi Prthvīśrīkā took a bath), I. A. vol. 19 p. 249 (grant of Govindacandra in saivat 1188 i. e. 1131 A. D.), E. I. 14 p. 197 (Candrādity adeva, who having bathed at Adikeśava-ghatta 1459 at the confluence of the rivers Gangā

1457 a. a ura Ferna: maal naar TriaT तनुत्यजः ॥ ब्रह्मज्ञानं तदेवाहं काशीसंस्थितिभागिनाम् । दिशामि तारक मान्ते मुच्यन्ते ते तु fraronian sisiilave 32. 115-116; vide also hirsitave 86.48 and areia (TAT) 47. 56, 59-62.

  1. किरणा धूतपापा च पुण्यतोया सरस्वती। गङ्गा च यमुना चैव पञ्च नद्यः प्रकी तिताः॥ अतः पञ्चनदं नाम तीर्थ त्रैलोक्यविश्रुतम् । तत्राप्लुतो न गृह्णीयादेहितां पाञ्चभौतिकीम्॥

अस्मिन्पश्चनदीनां तु सङ्गमेऽयोधभेदने। स्नानमात्रान्नरो याति भित्त्वा ब्रह्माण्डमण्डपम्॥… कृते धर्मनदं नाम त्रेतायां धूतपापकम्। द्वापरे बिन्दुतीर्थ च कलौ पञ्चनदं स्मृतम्॥ नारदीय (7) 51. 15-18 and 35-36 and sirag 59. 115-117 (reads a ar

a) and 136.

  1. aastaarteharjargar… eragatai meqaror … str. केशवघडे स्नात्वा…वासुदेवस्य पूजां विधाय…पितृपिण्डयज्ञं. निवर्त्य उपरि लिखितग्रामाः T rustgaaragraa… :1 E. I. 14 p. 197 at p. 198. For attaat as one of the four TIEFETTATS vide n. 841 above. That there were several images of Kesava is expressly stated by the r eg. 10.82 (Streentegroisa

ftatuit ). Prof. Altekar observes (p. 28) that the Adikesava-ghāț, onada toyal favourite, is now in a dilapidated condition and is rarely visited by pilgrims.

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and Varaṇā bestowed on 500 brāhmaṇas 30 villages on the Akṣayya-trtīyā of samvat 1156). Those rulers made grants at other ghāts and sacred spots also. For example, E. I. vol. IV. pp. 97 ff. (21 copperplates of Gahadvālas, of which H in samvat 1178 speaks of the grant of a village after a bath at the Kapāla. mocana-ghatta at Banaras where the Ganges flows towards the north; grant L. p. 114 of saṁvat 1197 made on a queen taking a bath at the ghatta of god Vedeśvara in Avimuktaksetra; grant S. mentions god Krttivāsa; grant U. is made to the temple of Lolarka by Jayacandra in saivat 1233), E. I. vol. VIII p. 149 (five copperplate grants of Govindacandra in samvat 120% i e 1156 A, D, after a bath at Kotitirtha on Uttarāyana-sankrānti) The Kasi-khanda promises Varuna-loka to those charitable people that build stone ghāts on the sacred rivers 1460.

One of the most meritorious of all pilgrimages is the Pañcakrośí by road. Lakṣmidhara in his section on Tirthas in the Krtyakalpataru apparently takes no notice of it. The length of the Pancakrośī road is about 50 miles and there are hundreds of shrines on the road. Taking Manikarnikā as the centre the whole road describes an irregular semicircle round the city of Banaras with a radius of five krośas (about ten miles) and hence it is called pancakrosi. The word ‘pañcakrośi’ occurg very often in the Kāśikhanda (as in chap, 26, verses 80 and 114 chap. 55. 44). This pilgrimage may be very briefly described as follows:- The pilgrim starts from the Manikarnika-ghāt and going along the bank of the Ganges arrives at the confluence of the river Asi with the Ganges and halts for the day at a village called Khāndava about six miles from Manikarnikā. The 2nd day’s march (for eight or ten miles) ends at the village called Dhūpacandi where he offers worship to the goddess of that name. On the 3rd day the pilgrim walks 14 miles to the village Rāmeśvara. On the 4th day he walks eight miles and reaches the village Sivapura. On the 5th day he walks 6 miles and reaches the village Kapiladhārā, where the pilgrim offers oblations to his pitrs. On the 6th day he walks from Kapila dhārā to Varanasangama and thence to Manikarnikā, a disa tance of six miles. It is the practice for pilgrims to scatter grains of barley from Kapiladhārā to Manikarnikā. The pil grim bathes, pays dakṣiṇā to the priest and then goes to the temple of Sākṣi-Vināyaka who is supposed to bear witness ta the pilgrim’s having performed the Pañcakrośi-yātrā. THE

  1. aergogaferare frafra Foreta: TECH ESTO para M a: **a, frsf. 12. 59.

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There are numerous other sub-tirthas in Banaras, some of which may be briefly noticed here. The Jñānavāpi may be mentioned first. The story of its origin is narrated in the Kāśikhanda, chap. 33. The Tri. S. (pp. 148-150) refers to it. It is said that when Siva (īsāna) saw the Visvesvara-linga a desire arose in him to bathe with its cool water. He dug a kunda with his trident to the south of the temple of Visveśvara and with the water therefrom he bathed Visveśvara-linga and Visveśvara granted the boon that the tirtha would be superior to all tīrthas and that, as Siva is knowledge (verse 32), the tirtha would be called Jñānoda or Jñānavāpi. One of the most popular and the most frequented temple is that of Durgā. In chap.72 (verses 37-65) of the Kāśikhanda there is a Durgāstotra called Vajra-pañjara which is referred to in Tri. S. p. 161. There is a temple of Bhairavanātha about a mile to the north of the temple of Visveśvara. He is the Kotwal or police Magistrate of Kāśī and wields a stone cudgel (of enormous thickness). His vāhana is a dog. Vide Kāśikhanda, chap. 30, for Bhairava. There are many temples of Gaṇeśa. The Tri. S. (pp. 198-199) names 56 Ganeśas and indicates their locations, following Kāśikhanda, chap. 57.59-115 (ṣat-pañcāsad-Gaja mukhān-etān-yah samsmarisyati). In Kāśikhanda (57, 33) the name Dhundhi applied to Ganesa is derived from the root ahudhi’ in the sense of ‘searching’ (anveṣaṇe dhudhir-ayam prathitosti dhātuḥ). Compare the Marathi verb dhundaṇe.

The Tri. S. discusses at some length (pp. 98-100) the question whether sins committed in all past lives are destroyed by entering Kāśi or whether it is only the sins committed during the present life that are destroyed. Some hold the view that sins committed in this life only are destroyed by visiting Kāśi and by bath in the various sacred spots the sins of previous lives are destroyed. Others hold that by entering Kāśī the sins of all past lives are destroyed, but bath at various sacred spots brings about only the cessation of the tendency to sin in different lives. Nārāyaṇabhatta puts forward several other views and says that wise men should hold the view that appears proper.

Many of the purāṇas lay down rules about how one dwell. ing in Kaśī should act. The injunction is that in Kāśí onie should not commit the slightest sin, since the punishment is far more heavy. The Matsya (chap. 185. 17-45) and Kasia khanda, chap. 96, narrate the story of Vyasa, who while wandering about for alms in Kāsi, did not secure alminder hente

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Legend of Vyāsa and Kasi

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being hungry and angry was on the point of cursing Kasi in the words quoted below 1461 when Siva coming to know his mind assumed the form of a householder, gave him the best of food and ordered Vyāsa not to enter Kāśiksetra as he was an irr table man, but allowed him to do so on the 8th and 14th tithis only. The Kāśikhanda 96. 12-80 and 119-180 speak at great length about how one residing in Kasi should conduct himself.

Some miscellaneous matters in connection with Banaras may be set out here. Vārāṇasī being a great tirtha, śrāddha for the benefit of ancestors should be performed there and if it is not possible to perform a śrāddha with all details, at least offerings of pindas should be made.1462 The construction of mathas for those who practise penance there and endowing them with means for their maintenance are highly eulogized.1463

In the 12th century A. D. there was a Kapālamocanaghāt 1464 situated on the Ganges. In a grant published in E. I. vol. IV p. 110 dated samvat 1178 (1122 A. D.) the Emperor Govindacandra bestowed a village on a brāhmaṇa named Vyāsa after bathing at the Kapāla-mocanaghatta in Banaras where the Ganges flows to the north. The story of Kapālamocana-tirtha is narrated in the Matsya-purāṇa, chap. 183. 84-103 and a reference is made to it in Kāśikhanda 33. 116.

It may be noted that in the Lingapurāṇa, pūrvārdha, chap. 92 verses 67-100, in Padma,1464a Adikhanda, chap. 34-37,

  1. तीर्थ चातीर्थतां यातु नगरं शापयाम्यहम् ॥ मा भूविपौरुषी विद्या मा भूस्त्रि पौरुषं धनम् । मा भूत्रिपौरुषं सख्यं व्यासो वाराणसी शपन् ॥ अविमुक्ते निवसतां जनानां yuzne fasa A

fauà ll T 185. 21-23, q. by the on af (p. 28). The verse Ar is arṣitava 96.125.

  1. Aara: fquearre farà: er fqueara zaga ega: ETTAIENT I gara Tiara Ugan: 1 q. by Erot. p. 129.

  2. मठानपि तपस्विभ्यः कारयित्वात्र योऽर्पयेत् । जीवनोपायसंयुक्तान सोऽपि H orare: 11 q. by Freret. p. 133,

  3. Dr. Altekar (pp. 28-29) notes that at present a ghāt and a tank near the Rajaghat station is known by the name Kapalamocanaghat, that there exists a temple near this tank dedicated to Kapalamocanesvara and that the god must have been removed from the original place to the present habitation at some time during the last 700 years.

1464 a. Kurma I. 32. 3-29 about Omkāra and other Lingas are the same as Padma I. 34.1-25 (with some half verses omitted) and K a T, BA is taken over bodily in Padma I. 35 and Kurma I. 34. 2-16 are the same as Padma I. 37. 1-19 (with a few additions).

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Kūrma I. 32. 1-1? and I. 35. 1-15 (tirthas) and in the Kāśi khanda, chap. 10. 86–97, chap. 33, chap. 53. 27 ff., chapters 55, 58 and 61 numerous lingas and tirthas of Banaras are named. The Kāśikhanda, chap. 73. 32–36 (quoted by Tri. S. pp. 264–265) mentions 14 of these as Mahālingas, viz, Omkāra, Trilocana, Mahādeva, Kittivāsas, Ratnesa, Candreśvara, Kedāra, Dharmesa, Vireśvara, Kāmesa, Viśvakarmeśvara, Manikarniśa, Avimukta, Visveśvara. It is provided in Kāśi khanda 73. 39 that yātrās of these main lingas should be cele brated every month from the 1st tithi onwards. In Kāśikhanda 73. 45-48 there is another series of fourteen great lingas diffe rent from those in chap. 73. 32-36. Fourteen āyatanas are named in Kāśikhanda 73. 60-62.14646 Twelve out of these are specified as lingas in Lingapurāṇa I. 92.67-107. In Kāśikhanda chapters 83 and 84 are enumerated about 125 tirthas of Banaras. In chap. 94. 36 of the Kāśikhanda 36 principal lingas are re ferred to (14 Omkārādi, 8 Dakṣeśvarādi and 14 Saileśādi). From considerations of space the other lingas and tirthas are not mentioned here. But out of all these Visveśvara is said to give quick results.

It is laid down that every one residing in Kāśi must repair every day to the Ganges, take a bath in the Manikarnikā and visit Visveśvara,1465

What happens if a person commits sins outside Kāśi, comes to Kāśi and then dies, or if a resident of Kāśi commits sins in Kāśi but dies either at Kaśī or outside it? The Tri. S. after quoting several verses from the Kāśikhanda, Padma purāṇa and Brahmavaivarta states the following conclusions (p. 268). Sins committed elsewhere are destroyed by coming to Kāśi.1466 He who residing in Kāśi is always addicted to sins becomes a piśāca (goblin) for thirty thousand years, again dwells in Kāśi, secures highest knowledge and then obtains

1464 b. ṢIOT: FETISH Fadi HETÀ STT: fequitat estra HRT ध्वजः। उपशान्तशिवो ज्येष्ठो निवासेश्वर एव च। शुक्रेशो व्याघ्रलिङ्गं च जम्बुकेशं चतुर्दशम् । gÀ ageñanê werkenaatât în u garaît. 73. 60-63 q. by: Farumo p. 263.

  1. ET TETT their patarti ar patiatiçoutraat fasafia: परा॥ काश्यां लिङ्गान्यनेकानि काश्यां तीर्थान्यनेकशः। तथापि सेव्यो विश्वेशः स्नातव्या AfOrehurit laatsinauz 100. 101 q. in fatust p. 266. BE1466. 37797 farea ATV rechizitiafraguna II Ti marai #i quasi a paaril tipus 33.115. Vide also firsîro 75.22 TETIT TE acurat !!!

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Kāśi and committing of sins

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mokṣa. Those who being residents of Kāśi commit sins have not to undergo the tortures of Yama whether they die in Kāśi or elsewhere. Those who after committing sins in Kāśi die there will be punished by Kalabhairava. Those who die else where (after committing sins in Kāśi) first undergo torments inflicted by the ganas of Siva called Yāma, then undergo tor ments inflicted by Kalabhairava for thirty thousand years, are then born as mortal men, then die in Kāśi and secure release (from samsāra) at the end.

It is remarkable that the Kāśikhanda 1467 states that a little to the north of Kāśi, Visṇu assigned a place for his resid ence called Dharmakṣetra and that there Visnu assumed the form of Buddha. This is a clear reference to Sārnath about five miles by road to the north of Banaras, where Buddha delivered his first sermon. The general rule for ascetics is that for eight months they must move from place to place and may spend the four months of the rainy season or two months in one place; but this rule is abrogated where ascetics enter Banaras and it is laid down that they should not leave Kāśi at all. 1467a

The Kāśikhanda remarks For devotees of Siva who are full of faith there is, even in great calamities, no other remedy except the water of the feet of the image of God. Incurable diseases even, whether affecting the body outside or inside, are got rid of by the touch with faith of the water of (washing the image of) the deity.’ This reminds one of the miraculous cures believed to have been effected by the water of a pool at Lourdes in the first years of this century 14676.

It would be far beyond the scope of this section to dilate upon the great traditions of learning associated with the name of Banaras. It is sufficient to refer to Alberuni (vol. I. p. 173) who observed that Banaras and Kashmir were the

SALI

verse

  1. किंचित्काश्यामुदीच्यां च गत्वा देवेन चक्रिणा। स्वस्थित्यै कल्पितं रथानं Umaralitat i aata aia E 14 sfrura: 7 ch. 58,71-72.

___1467a. अष्टौ मासा विहारस्य यतीनां संयतात्मनाम् । एकत्र चतुरो मासान् मासौ वा निवसेत्पुनः। अविमुक्ते प्रविष्टानां विहारस्तु न विद्यते।…मोक्षो ह्यसंशयस्तत्र पञ्चत्वं तु गतस्य

I FRY 184. 32-34 q. by a5 on at p. 24. The same verses (with slight variations) are thre, Ersit. 86. 112-113. The general rule for an ascetic is stated in acuytro III. 9. 28 ‘Caraffarula Taratura: 90%

1467 b. sgraat aware HT Acai fratarataria atau दकम् ॥ ये व्याधयोऽपि दुःसाध्या बहिरन्तः शरीरगाः । श्रद्धयेशोदकस्पाते नश्यनस्येव ayer Firsiaus 67. 82-83,

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high schools of Hindu Sciences,’ to Ain. A, vol. II, p. 158 from time immemorial it has been the chief seat of learning in Hindustan’ and to Kāśikhanda, chap. 96. 121 that states that Kāśi is the home of learning (vidyānām sadanam Kāśi). Vide Prof. Altekar’s ‘History of Benares’ pp. 23-24 and I. A. vol. 41 pp. 7-13 and 245-253 for some learned families of Banaras.

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