kaashi

kaashi vishvanaath mandir (1915)

kaashi nagari vartamaan Varanasi shahar mein sthit pauraanik nagari hai. ise sansaar ke sabse puraani nagaron mein maana jaata hai. Bhaarat ki yeh jagatprasiddh praacheen nagari ganga ke vaam (uttar) tat par uttar pradesh ke dakshin-poorvi kone mein varuna aur asi nadiyon ke gangaasangamon ke beech basi hui hai. is sthaan par ganga ne praaya: chaar meal ka dakshin se uttar ki or ghumaav liya hai aur isi ghumaav ke oopar is nagari ki sthiti hai. is nagar ka praacheen 'Varanasi' naam lokochchaaran se 'banaaras' ho gaya tha jise uttar pradesh sarkaar ne shaasakeeya roop se poorvavat 'Varanasi' kar diya hai.

vishv ke sarvaadhik praacheen granth rigved mein kaashi ka ullekh milta hai - 'kaashiritte.. aap ivakaashinaasangrubheeta:'. puraanon ke anusaar yeh aadya vaishnav sthaan hai. pehle yeh Bhagwan vishnu (maadhav) ki puri thi. jahaan shreeharike aanandaashru gire the, vahaan bindusarovar ban gaya aur prabhu yahaan bindhumaadhav ke naam se pratishthit hue. aisi ek katha hai ki jab Bhagwan shankar ne kruddh hokar brahmaaji ka paanchavaan sir kaat diya, to vah unke karatal se chipk gaya. baarah varshon tak anek teerthon mein bhraman karne par bhi vah sir un se alag naheen hua. kintu jaise hi unhonne kaashi ki seema mein pravesh kiya, brahmahatya ne unka peechha chhod diya aur vah kapaal bhi alag ho gaya. jahaan yeh ghatna ghati, vah sthaan kapaalamochan-teerth kahalaaya. mahaadev ko kaashi itni achhi lagi ki unhonne is paavan puri ko vishnuji se apne nitya aavaas ke liye maang liya. tab se kaashi unka nivaas-sthaan ban gaya.

harivanshapuraan ke anusaar kaashi ko basaanevaale bharatavanshi raaja 'kaash' the. kuchh vidvaanon ke mat mein kaashi vaidik kaal se bhi poorv ki nagari hai. Shiv ki upaasana ka praacheenatam kendra hone ke kaaran hi is dhaarana ka janm hua jaan padta hai; kyonki saamaanya roop se shivopaasana ko poorvavaidikkaaleen maana jaata hai. vaise, kaashi janapad ke nivaasiyon ka sarvapratham ullekh hamein artharvaved ki paippalaadasanhita mein (5, 22, 14) milta hai. shuklayajurved ke shatapath braahman mein (135, 4, 19) kaashiraaj dhrutaraashtr ka ullekh hai jise shataaneek satraajit ne paraajit kiya tha. bruhadaaranyakopanishd mein (2, 1, 1, 3, 8, 2) kaashiraaj ajaatashatru ka bhi ullekh hai. kausheetaki upanishd (4, 1) aur baudhaayan shrautasootr mein kaashi aur videh tatha gopath braahman mein kaashi aur kosal janapadon ka saath-saath varnan hai. isi prakaar kaashi, kosal aur videh ke saamaanya purohit jalajaatookarnya ka naam shaankhaayan shrautasootr mein praapya hai. kaashi janapad ki praacheenata tatha iski sthiti in uparyukt ullekhon se spasht ho jaati hai. vaalmeeki raamaayan mein (kishkindha kaand 40, 22) sugreev dvaara vaanarasena ko poorvadisha ki or bheje jaane ke sandarbh mein kaashi aur kosal janapad ke nivaasiyon ka ek saath ullekh kiya gaya hai–

maheen kaalamaheen chaapi shailakaanan shobhinta. brahmamaalanvidehaanshch maalavaankaashik salaan.

mahaabhaarat mein kaashi janapad ke anek ullekh hain aur kaashiraaj ki kanyaaon ke bheeshm dvaara apaharan ki katha to sarvavidit hi hai (aadi poorv, adhyaaya 102). mahaabhaarat ke yuddh mein kaashiraaj ne paandavon ka saath diya tha.

bauddh kaal mein, Gautam buddh ke janm ke poorv tatha unke samay mein kaashi ko bahut prasiddhi praapt ho chuki thi. anguttaranikaaya mein kaashi ki Bhaarat ke 16 mahaajanapadon mein ganana ki gayi hai. jaatak kathaaon mein kaashi janapad ka anek baar ullekh aaya hai, jisse gyaat hota hai ki kaashi us samay vidya tatha vyaapaar donon ka hi kendra thi. aktijaatak mein bodhistv ke 16 varsh ki aayu mein vahaaain jaakar vidya grahan karne ka ullekh hai. khandahaalajaatak mein kaashi ke sundar aur moolyavaan reshami kapadon ka varnan hai. bheemasenajaatak mein yahaaain ke uttam sugandhit dravyon ka bhi ullekh hai. jaatakakathaaon se spasht hai ki buddhapoorvakaal mein kaashi desh par brahmadatt naam ke raajakul ka bahut dinon tak raajya raha. in kahaaniyon se yeh bhi prakat hai ki 'kaashi' nagaranaam ke atirikt ek desh ya janapad ka naam bhi tha. usaka doosra nagaranaam 'Varanasi' tha. is prakaar kaashi janapad ki rajdhani ke roop mein Varanasi ka naam dheere-dheere prasiddh ho gaya aur kaalaantar mein kaashi aur Varanasi ye donon abhidhaan samaanaarthak ho gaye.

kaashi aur vahaaain prachalit shivopaasana ka ullekh mahaabhaarat mein bhi hai– tato vaaraanaseen gatva archayitva vashadhvajam (vanaparv, 84, 78). kaha jaata hai 'Varanasi' naam varuna aur asi nadiyon par is nagari ki sthiti hone se pada hai. keeth ke anusaar varuna nadi ka ullekh artharvaved ke is mantra mein hai– vaarid vaarayaatai varunaavatyaamadhi. tatraamrutasyaasiktan tena te vaaraye vishm (4, 7, 1). yuvajayajaatak mein Varanasi ke brahmavaddhan (ubrahmavardhan), suroondhan, sudassan (usudarshan), pupfavati (upushpavati) aur ramm (uramya?) evam sankhajaatak mein maalini aadi naam milte hain. losakajaatak mein Varanasi ke chaaron or ki khaai ya parikha, ka varnan hai.

Gautam buddh ke samay mein kaashi raajya kosal janapad ke antargat tha. kosal ki Rajkumari ka magadharaaj binbisaar ke saath vivaah hone ke samay kaashi ko dahej mein de diya gaya tha. buddh ne apna sarvapratham upadesh Varanasi ke sannikt saaranaath mein diya tha jisse uske tatkaaleen dhaarmik tatha saanskrutik mahatva ka pata chalta hai. binbisaar ke putr ajaatashatru ne kaashi ko magadh raajya ka abhinn bhaag bana liya aur tatpashchaat magadh ke utkarshakaal mein iski yahi sthiti bani rahi. bauddh dharm ki avanati tatha hindu dharm ke punarjaagaran kaal mein kaashi ka mahatva sanskrut bhaasha tatha hindu sanskruti ke kendra ke roop mein nirantar badhta hi gaya, jiska pramaan us kaal mein likhe gaye ya pun: sanpaadit puraanon dvaara praapt hota hai. skandapuraan mein to svatantr roop se kaashi ke maahaatmya par 'kaasheekhand' naamak adhyaaya likha gaya. puraanon mein kaashi ko mokshadaayini puriyon mein sthaan diya gaya hai. cheeni yaatri faahyaan (chauthi shati E.) aur yuvaanachvaang apni yaatra ke dauraan kaashi aae the. yuvaanachyaang ne saataveen shataabdi E. ke poorvaardh mein yahaaain lagbhag 30 bauddh Bihar aur 100 hindu mandir dekhe the. naveen shataabdi E. mein jagadguru shankaraachaarya ne apne vidyaaprachaar se kaashi ko bhaarateeya sanskruti tatha navodit aarya dharm ka sarvaadhik mahatvapoorn kendra bana diya. kaashi ki yeh saanskrutik parampara aaj tak avichhinn roop se chali aa rahi hai.

bhaarateeya itihaas ke madhya yug mein musalmaanon ke aakraman ke pashchaat us samay ke anya saanskrutik keindron ki bhaaainti kaashi ko bhi durdin dekhna pada. 1193 E mein muhammad gori ne kannauj ko jeet liya, jisse kaashi ka pradesh bhi, jo is samay kannauj ke Rathore raajaaon ke adheen tha, musalmaanon ke adhikaar mein aa gaya. Delhi ke sultaanon ke aadhiptyakaal mein Bhaarat ki praacheen saanskrutik paranparaaon ko kaashi ke hi ank mein sharan mili. kabeer aur raamaanand ke dhaarmik aur lokamaanas ke prerak vichaaron ne use jeeta-jaagata rakhane mein paryaapt sahaayata di. mugal samraat Akbar ne hindu dharm ki praacheen paranparaaon ke prati jo udaarata aur anuraag dikhaaya, usaki prerana paakar bhaarateeya sanskruti ki dhaara, jo beech ke kaal mein kuchh ksheen ho chali thi, pun: vegavati ho gayi aur usane tulaseedaas, madhusoodan sarasvati aur panditraaj jagannaath jaise mahaakaviyon aur panditon ko janm diya evam kaashi pun: apne praacheen gaurav ki adhikaarini ban gayi. kintu sheegra hi itihaas ke anek ulataferon ke dekhanevaali is nagari ko aurangajeb ki dharmaandhata ka shikaar banana pada. usane hindu dharm ke anya pavitra sthaanon ki bhaaainti kaashi ke bhi praacheen mandiron ko vidhvast kara diya. mool vishvanaath ke mandir ko tudvaakar uske sthaan par ek badi masajid banvaai jo aaj bhi vartamaan hai. mugal saamraajya ki avanati hone par avadh ke navaab safdarajang ne kaashi par adhikaar kar liya; kintu uske pautr ne use East India company ko de daala. vartamaan kaasheenaresh ke poorvaj balavantasinh ne avadh ke navaab se apna sanbandhavichhed kar liya tha. is prakaar kaashi ki riyaasat ka janm hua. chetasinh, jinhonne vaaren hestingj se loha liya tha, inheen ke putr the. svatantrata milne ke pashchaat kaashi ki riyaasat Bhaarat raajya ka avichhinn ang ban gayi.

kaashi mein is samay lagbhag 1, 500 mandir hain, jinmein se bahuton ki parampara itihaas ke vividh kaalon se judi hui hai. inmein vishvanaath, sankatamochan aur durga ke mandir Bhaarat bhar mein prasiddh hain. vishvanaath ke mool mandir ki parampara ateet ke itihaas ke agyaat yugon tak chali gayi hai. vartamaan mandir adhik praacheen naheen hai. iske shikhar par mahaaraaja ranajeet Singh ne sone ke pattar chadhva diye the. sankatamochan mandir ki sthaapana Goswami tulaseedaas ne ki thi. durga ke mandir ko 17veen shati mein maraathon ne banavaaya tha. ghaaton ke tat par bhi anek mandir bane hue hain. inmein sabse praacheen gahadvaalon ka banavaaya raajaghaat ka 'aadikeshav' mandir hai.

prasiddh ghaaton mein dashaashvamedh, manikaarninka, harishchandr aur tulaseeghaat ki ginti ki ja sakti hai. dashaashvamedh ghaat par hi Jaipur naresh jayasinh dviteeya ka banavaaya hua maanamandir ya vedhashaala hai. dashaashvamedh ghaat teesari sadi ke bhaarashiv naagon ke paraakram ka smaarak hai. unhonne jab-jab apne shatruon ko paraajit kiya tab-tab yaheen apne yagya ka avabhruth snaan kiya. is prakaar ke das vijay yajnyaon se sambandhit kaashi ka yeh ghaat dashaashvamedh naam se vikhyaat hua. naveen mandiron mein bhaaratamaata ka mandir tatha tulaseemaanas mandir prasiddh hain. aadhunik shiksha ke kendra kaashi vishvavidyaalaya ki sthaapana mahaamana madanamohan maalaveeya ne 1916 E. mein ki. vaise, praacheen parampara ki sanskrut paathashaalaaeain to yahaaain saikadon hi hain jo sanpoornaanand sanskrut vishvavidyaalaya, kaashi (sansthaapit 1958 E.) se sambaddh hai. iske atirikt yahaaain kaashi vidyaapeeth (sansthaapit 1921) naamak vishvavidyaalaya bhi hai jismein vyaavahaarik samaajashaastr ki shiksha ki bhi vyavastha hai. Bhaarat ki saanskrutik rajdhani hone ka gaurav is praacheen nagari ko aaj bhi praapt hai. doosare shabdon mein yeh bhi kaha ja sakta hai ki kaashi ne Bhaarat ki saanskrutik ekta ke nirmaan tatha sanrakshan mein bhaari yog diya hai. bhaarateindu aadi saahityakaaron tatha naagareeprachaarini sabha jaisi sansthaaon ko janm dekar kaashi ne aadhunik hindi saahitya ko samruddh banaaya hai.

Varanasi ke ghaaton ka drushya bada hi manoram hai. bhaageerathi ke dhanushaakaar tat par in ghaaton ki panktiyaaain door tak chali gayi hain. praat: kaal to inki chhata apoorv hi hoti hai. puraani kahaavat ke anusaar shaame avadh arthaat Lucknow ki shaam aur subahe banaaras yaani Varanasi ka praat:kaal dekhne yogya hota hai. yahaaain ki chhoti-chhoti aur asaadhaaran roop se sainkari galiyaaain tatha unamein svachhand vichranevaale saaaind aparichiton ke liye kutoohal ki vastu hain.

ek anya katha ke anusaar mahaaraaj sudev ke putr raaja divodaasane ganga-tat par Varanasi nagar basaaya tha. ek baar Bhagwan shankar ne dekha ki paarvati ji ko apne maayake (himaalaya-kshetr) mein rahane mein sankoch hota hai, to unhonne kisi doosare siddhakshetramein rahane ka vichaar banaaya. unhein kaashi atipriya lagi. ve yahaan aa gaye. Bhagwan Shiv ke saannidhya mein rahane ki ichha se devata bhi kaashi mein aa kar rahane lage. raaja divodaas apni rajdhani kaashi ka aadhiptya kho jaane se bade du:khi hue. unhonne kathor tapasya karke brahmaaji se varadaan maanga- devata devalok mein rahein, bhoolok (pruthvi) manushyon ke liye rahe. srushtikrta ne evamastu kah diya. iske falasvaroop Bhagwan shankar aur devaganon ko kaashi chhodne ke liye vivsh hona pada. shivji mandaraachalaparvat par chale to gaye parantu kaashi se unka moh kam naheen hua. mahaadev ko unki priya kaashi mein pun: basaane ke uddeshya se chausath yoganiyon, sooryadev, brahmaaji aur Narayan ne bada prayaas kiya. ganeshaji ke sahayog se antatogatva yeh abhiyaan safal hua. jnyaaanopadesh paakar raaja divodaasavirkt ho gaye. unhonne swayam ek shivliङag ki sthaapana karke us ki archana ki aur baad mein ve divya vimaan par baithakar shivlok chale gaye. mahaadev kaashi vaapas aa gaye.

kaashi ka itna maahaatmya hai ki sabse bade puraan skandamahaapuraan mein kaasheekhand ke naam se ek vistrut pruthak vibhaag hi hai. is puri ke baarah prasiddh naam- kaashi, Varanasi, avimukt kshetr, aanandakaanan, mahaashmashaan, rudraavaas, kaashika, tap:sthali, muktibhoomi, shivpuri, tripuraariraajanagareeaur vishvanaathanagari hain.

skandapuraan kaashi ki mahima ka gun-gaan karte hue kehta hai-

bhoomishthaapin yaatr bhoostridivtoऽpyuchchairadh:sthaapiya

ya baddhaabhuvimuktidaasyuramrutanyasyaanmrutaajantav:.

ya nityantrijgatpavitratatineeteeresurai:sevyate

sa kaashi tripuraariraajanagareepaayaadapaayaajjagat.

jo bhootal par hone par bhi pruthvi se sambaddh naheen hai, jo jagat ki seemaaon se bandhi hone par bhi sabhi ka bandhan kaatanevaali (mokshadaayini) hai, jo mahaatrilokapaavani gaङaga ke tat par sushobhit tatha devataaon se susevit hai, tripuraari Bhagwan vishvanaath ki rajdhani vah kaashi sampoorn jagat ki raksha kare. sanaatan dharm ke granthon ke adhyayan se kaashi ka lokottar svaroop vidit hota hai. kaha jaata hai ki yeh puri Bhagwan shankar ke trishool par basi hai. at: pralaya hone par bhi iska naash naheen hota hai. varuna aur asi naamak nadiyon ke beech paanch kos mein basi hone ke kaaran ise Varanasi bhi kehte hain. kaashi naam ka arth bhi yahi hai-jahaan brahm prakaashit ho. Bhagwan Shiv kaashi ko kabhi naheen chhodate. jahaan deh tyaagane maatr se praani mukt ho jaaya, vah avimukt kshetr yahi hai. sanaatan dharmaavalanbiyon ka drudh vishvaas hai ki kaashi mein dehaavasaan ke samay Bhagwan shankar maranonmukh praani ko taarakamantr sunaate hain. isse jeev ko tatvajnyaaan ho jaata hai aur uske saamane apna brahmasvaroop prakaashit ho jaata hai. shaastron ka udghosh hai-

yatr kutraapivaakaashyaanmaranesamaheshvar:.

jantordakshinkarnetumattaaransamupaadishet.

kaashi mein kaheen par bhi mrutyu ke samay Bhagwan vishveshvar (vishvanaathaji) praaniyon ke daahine kaan mein taarak mantr ka upadesh dete hain. taarakamantr sun kar jeev bhav-bandhan se mukt ho jaata hai. yeh maanyata hai ki keval kaashi hi seedhe mukti deti hai, jabki anya teerthasthaan kaashi ki praapti karaake moksh pradaan karte hain. is sandarbh mein kaasheekhand mein likha bhi hai-

anyaanimuktikshetraanikaasheepraaptikraanich.

kaasheenpraapya vimuchyetanaanyathaateerthakotibhi:..

aisa isliye hai ki paanch kos ki sampoorn kaashi hi vishv ke adhipti Bhagwan vishvanaath ka aadhibhautik svaroop hai. kaasheekhand poori kaashi ko hi jyotirling ka svaroop maanata hai-

avimuktanmahatkshetran panyachakroshapareemitm."

jyotilङagamtadekanhi jnyaeyanvishveshvaraabhidhm.

paanch kos parimaan ke avimukt (kaashi) naamak kshetr ko vishveshvar (vishvanaath) sanjnyaak jyotirling-svaroop maanana chaahiye.

anek prakaand vidvaanon ne kaashi maranaanmukti:ke siddhaant ka samarthan karte hue bahut kuchh likha aur kaha hai. raamakrushn mission ke svaami shaaradaanandaji dvaara likhit shreeraamakrushn-leelaaprasang naamak pustak mein shreeraamakrushn paramahans Dave ka is vishay mein pratyaksh anubhav varnit hai. vah drushtaant Baba vishvanaath dvaara kaashi mein mrutak ko taarakamantr pradaan karne ka satya ujaagar karta hai. lekin yahaan yeh bhi baat dhyaan rahe ki kaashi mein paap karne vaale ko maranoparaant mukti milne se pehle atibhyankar bhairavi yaatana bhi bhogani padti hai. sahasron varsho tak rudr pishaach ban kar kukarmo ka praayashchitt karne ke uparaant hi use mukti milti hai. kintu kaashi mein praan tyaagane vaale ka punarjanm naheen hota.

faalgun shukl-ekaadashi ko kaashi mein rangabhari ekaadashi kaha jaata hai. is din Baba vishvanaath ka vishesh shrrungaar hota hai aur kaashi mein holi ka parvakaal praarambh ho jaata hai.

muktidaayineekaashi ki yaatra, yahaan nivaas aur maran tatha daah-sanskaar ka saubhaagya poorvajanmon ke punyon ke prataap tatha Baba vishvanaath ki krupa se hi praapt hota hai. tabhi to kaashi ki stuti mein kaha gaya hai-

yatr dehapataneऽpidehinaanmuktirevabhavateetinishchitm.

poorvapunyanichyenalabhyatevishvanaathanagareegareeyasi.

vishvanaathaji ki ati-shreshth nagari kaashi poorvajanmon ke punyon ke prataap se hi praapt hoti hai. yahaan shareer chhodane par praaniyon ko mukti avashya milti hai. kaashi Baba vishvanaath ki nagari hai. kaashi ke adhipti Bhagwan vishvanaath kehte hain- idan mam priyankshetran panyachakrosheepareemitm. paanch kos tak vistrut yeh kshetr (kaashi) mujhe atyant priya hai. patit-paavani kaashi mein sthit vishveshvar (vishvanaath) jyotirling sanaatanakaal se hinduon ke liye param aaraadhya hai, kintu janasaadhaaran is tathya se praaya: anbhigya hi hai ki yeh jyotirling paanch kos tak vistaar liye hue hai- panyachakroshaatmakan liङaganjyotiroopansanaatanam. jnyaaanaroopa panyachakroshaatmak | yeh punyakshetr kaashi ke naam se bhi jaana jaata hai-jnyaaanaroopa tukaasheeyan panyachakroshaparimita. padmapuraan mein likha hai ki srushti ke praarambh mein jis jyotirligka brahma aur vishnuji ne darshan kiya, use hi ved aur sansaar mein kaashi naam se pukaara gaya-

yalliङagandrushtavantauhi naaraayanapitaamahau.

tadevalokevedechakaasheetiprigeeyate.

paanch kos ki kaashi chaitanyaroop hai. isliye yeh pralaya ke samay bhi nasht naheen hoti. praacheen brahmavaik‌aarttapuraanamein is sandarbh mein spasht ullekh hai ki amar rishign pralayakaal mein shri sanaatan mahaavishnuse poochhate hain- he bhagavan!vah chhatr ke aakaar ki jyoti jal ke oopar kaise prakaashit hai, jo pralaya ke samay pruthvi ke doobne par bhi naheen doobati? mahaavishnuji bole-he rishiyo! lingaroopadhaareesadaashivmahaadev ka humne (srushti ke aarambh mein) teenon lokon ke kalyaan ke liye jab smaran kiya, tab ve shambhu ek bitta parimaan ke ling-roop mein hamaare hrudaya se baahar aae aur fir ve badhte hue atishya vruddhi ke saath paanch kos ke ho gaye-

liङagaroopadhar:shambhuhardayaadbahiraagat:.

mahateenvruddhimaasaadya panyachakroshaatmakoऽbhavat.

yeh kaashi vahi panchakroshaatmakajyotirlighai. kaasheerahasya ke doosare adhyaaya mein yeh kathaanak milta hai. skandapuraanake kaasheekhandamein swayam Bhagwan Shiv yeh ghoshana karte hain-

avimuktan mahatkshetran panyachakroshaparimitm.

jyotirliङagamtadekanhi jnyaeyanvishveshvaraaऽbhidhm..

paanch kos parimaan ka avimukt (kaashi) naamak jo mahaakshetr hai, us sampoorn panchakroshaatmakakshetr ko vishveshvar naamak ek jyotirliङag hi maanein. isi kaaran kaashi pralaya hone par bhi nasht naheen hoti. kaasheekhandamein Bhagwan shankar paanch kos ki poori kaashi mein Baba vishvanaath ka vaas bataate hain-

ekadeshasthitmapiytha maartandamandalam.

drushyatesavargasarvai:kaashyaanvishveshvarastatha.

jaise sooryadev ek jagah sthit hone par bhi sab ko dikhaai dete hain, vaise hi sampoorn kaashi mein sarvatr Baba vishvanaath ka hi darshan hota hai.

swayam vishveshvar (vishvanaath) bhi paanch kos ki apni puri (kaashi) ko apna hi roop kehte hain- panyachakroshya parimitaatanureshaapuri mam. kaashi ki seema ke vishay mein shaastron ka kathan hai-asi- varanayormadhye panyachakroshamahattaram. asi aur varuna nadiyon ke madhya sthit paanch kos ke kshetr (kaashi) ki badi mahima hai. mahaadev maata paarvati se kaashi ka is prakaar gunagaan karte hain-

sarvakshetreshu bhooprushthekaasheekshetranchamevapu:.

bhoolok ke samast kshetron mein kaashi saakshaat mera shareer hai.

panyachakroshaat makajyotirlig-svaroopaakaashi sampoorn vishv ke svaami shri vishvanaath ka nivaas-sthaan hone se bhav-bandhan se muktidaayini hai. dharmagranthon mein kaha bhi gaya hai-kaashi maranaanmukti:. kaashi ki parikrama karne se sampoorn pruthvi ki pradakshina ka punyafal praapt hota hai. bhakt sab paapon se mukt hokar pavitra ho jaata hai. teen panchakroshi-parikrama karne vaale ke janm-janmaantar ke sabhi paap nasht ho jaate hain. kaasheevaasiyonko kam se kam varsh mein ek baar panchakosi-parikramaaavashya karni chaahiye kyonki anya sthaanon par kiye gaye paap to kaashi ki teerthayaatra se utpann punyaagni mein bhasm ho jaate hain, parantu kaashi mein hue paap ka naash keval panchakosi-pradakshina se hi sambhav hai. kaashi mein sadaachaar-sanyam ke saath dharm ka paalan karna chaahiye. yeh paryatan ki naheen varan teerthaatan ki paavan sthali hai.

vastut:kaashi aur vishveshvar jyotirligmein tatt‍aa‌aavat:koi bhed naheen hai. ni:sandeh sampoorn kaashi hi Baba vishvanaath ka svaroop hai. kaashi-mahaatmya mein rishiyon ka udghosh hai-kaashi sarvaaऽpivishvesharoopineenaatrasanshaya:. ataev kaashi ko vishvanaathaji ka roop maanane mein koi sanshaya na karein aur bhakti-bhaav se nitya jap karein- Shiv: kaashi Shiv: kaashi, kaashi kaashi Shiv: Shiv:. jyeshth maas ke shuklapaksh ki ekaadashi tithi (nirjala ekaadashi) ke din shri kaasheevishvanaath ki vaarshik kalash-yaatra Varanasi mein badi dhoomadhaam evam shraddha ke saath aayojit hoti hai, jismein Baba ka panchamahaanadiyonke jal se Abhishek hota hai.

kaashi ki mahima vibhinn dharmagranthon mein gaayi gayi hai. kaashi shabd ka arth hai, prakaash dene waali nagari. jis sthaan se gyaan ka prakaash chaaron or failata hai, use kaashi kehte hain. aisi maanyata hai ki kaashi-kshetr mein dehaant hone par jeev ko moksh ki praapti hoti hai, kaashyaanmaranaanmukti:. kaashi-kshetr ki seema nirdhaarit karne ke liye puraakaalamein panchakrosheemaarg ka nirmaan kiya gaya. jis varsh adhimaas (adhik maas) lagta hai, us varsh is maheene mein panchakrosheeyaatra ki jaati hai. panchakroshi (panchakosi) yaatra karke bhaktagan Bhagwan Shiv aur unki nagari kaashi ke prati apna sammaan prakat karte hain. lok mein aisi maanyata hai ki panchakrosheeyaatra se laukik aur paaralaukik abheeshtiki siddhi hoti hai. adhimaas ko purushottam maas bhi kaha jaata hai. lok-bhaasha mein ise malamaas kaha jaata hai. is varsh malamaas pratham-jyeshth shukl (adhik) pratipda se praarambh hokar dviteeya-jyeshth krushnapaksh (adhik) amaavasya tithi ko samaapt hoga.

panchakrosheeyaatra ke kuchh niyam hai, jinka paalan yaatriyon ko karna padta hai. parikrama nange paanv ki jaati hai. vaahan se parikrama karne par panchakroshi-yaatraaka punya naheen milta. shauchaadikriya kaashi-kshetr se baahar karne ka vidhaan hai. parikrama karte samay Shiv-vishyak bhajan-keertan karne ka vidhaan hai. kuchh aise bhi yaatri hote hain, jo sampoorn parikrama dandavat karte hain. yaatri har-har mahaadev shambho, kaashi vishvanaath gange, kaashi vishvanaath gange, maata paarvati sangeka madhur gaan karte hue parikrama karte hain. saadhu, mahaatma evam sanskrutajnyaayaatri mahimnastrot, shivtaandav evam rudraashtakaka sasvar gaayan karte hue parikrama karte hain. mahilaaen saamoohik roop se Shiv-vishyak lok geeton ka gaayan karti hain. parikrama avadhi mein shaakaahaari bhojan karne ka vidhaan hai. panchakrosheeyaatra manikrnikaaghaat se praarambh hoti hai. sarvapratham yaatreeganamanikrnikaakund evam ganga ji mein snaan karte hain. iske baad parikrama-sankalp lene ke liye jnyaaanavaapi jaate hain. yahaan par pande yaatriyon ko sankalp dilaate hain. sankalp lene ke uparaant yaatri shrrungaar Gauri, Baba vishvanaath evam annapoorna ji ka darshan karke pun:manikrnikaaghaat laut aate hain. yahaan ve manikrnikeshvaramahaadev evam siddhi vinaayak ka darshan-poojan karke panchakrosheeyaatra ka praarambh karte hain. ganga ke kinaare-kinaare chalakar yaatri assi ghaat aate hai. yahaan se ve nagar mein pravesh karte hai. lanka, nariya, karaundi, aadityanagar, chitipurahote hue yaatri pratham padaav kandava par pahunchate hain. yahaan ve kardameshvaramahaadev ka darshan-poojan karke raatri-vishraam karte hain. raaste mein padane vaale sabhi mandiron mein yaatri Dave-poojan karte hain. akshat aur dravya daan karte hain. raaste mein sthaan-sthaan par bhikshaarthi yaatriyon ko nandi ke prateek ke roop mein saje hue vrushabh ka darshan karaate hain aur yaatri unhein daan-dakshina dete hain. kuchh bhikshaarthi Shiv ki sarpamaalaake prateek roop mein yaatriyon ko sarp-darshan karaate hain aur badle mein akshat aur dravya-daan praapt karte hain. kuchh sadak par chaddar bichhaae baithe rahate hain. yaatreegan unhein bhi niraash naheen karte. adhikaansh yaatri apni gathari apne sir par rakhakar panchakrosheeyaatra karte hain. parikrama-avadhi mein yaatri apni paarivaarik aur vyaktigat chintaaon se mukt hokar paanch dinon ke liye shivmaya, kaasheemaya ho jaate hain. doosare din bhor mein yaatri kandava se agale padaav ke liye chalte hain. agala padaav hai bheemachandi. yahaan yaatri durgaamandir mein durga ji ki pooja karte hain aur pehle padaav ke saare karmakaand ko duharaate hain. panchakrosheeyaatra ka teesara padaav raameshvar hai. yahaan Shiv-mandir mein yaatreeganashiv-pooja karte hain. chautha padaav paanchon-pandava hai. yeh padaav shivpur kshetr mein padata hai. yahaan paanchon paandav (yudhishthir, arjun, bheem, nakul tatha sahadev) ki moortiyaan hain. draupadeekund mein snaan karke yaatreeganapaanchon paandavon ka darshan karte hain. raatri-vishraam ke uparaant yaatri paanchavein din antim padaav ke liye prasthaan karte hain. antim padaav kapildhaara hai. yaatreeganayahaan kapileshvar mahaadev ki pooja karte hain. kaashi parikrama mein paanch ki pradhaanata hai. yaatri pratidin paanch kos ki yaatra karte hain. padaav sankhya bhi paanch hai. parikrama paanch dinon tak chalti hai. kapildhaara se yaatreegan manikrnika ghaat aate hain. yahaan ve saakshi vinaayak (ganesh ji) ka darshan karte hain. aisi maanyata hai ki ganesh ji Bhagwan shankar ke sammukh is baat ka saakshya dete hain ki amuk yaatri ne panchakrosheeyaatra kar kaashi ki parikrama ki hai. iske uparaant yaatri kaashi vishvanaath evam kaal-bhairav ka darshan kar yaatra-sankalp poorn karte hain.

1. vishvanaath mandir
2. annapoorna mandir
3. kaal bhairav mandir
4. tulasi maanas mandir
5. sankatamochan mandir
6. durga mandir, durgaakund
7. Bhaarat maata mandir
   

• kaashi mahaajanapad
• kaashi ki mahima
• kaasheekhand
• kaashi ka itihaas
• banaaras riyaasat

• kaasheekatha