Located on the banks of Gangaji, the ancient town of Kashi – the abode of Bhagavan Shiva, is of immense importance to us Hindus.
Jagadguru Svami Sri Nischalananda Sarasvatiji Maharaja, Shankaracharya of Puri (Maharajaji), has given a detailed description on the spiritual significance of Kashi through his discourses.
The great importance of Kashi is mentioned in the Upanishads. The Yogashikhopnishad, for instance, gives the significance of the four Amnaya Pithas. According to the Yogashikhopnishad, the body containing the four pīṭhas and four traditions, along with Shakti, is the abode of Hari. Bhagavatpada Shivavatara Sri Adi Shankaracharya, established these pithas on a geographical basis, in Bharata.
In the same way, Kashi is located in our bodies. It manifests in the six chakras present in our bodies, and as the ajna chakra. Ultimately, Kashi is an attribute of the seed of the effulgent Paramatma. The Kashi tattva is experienced particularly when the kundalini shakti reaches the brahmarandhra or sahasra chakra.
The other name of Kashi is Varanasi. Varuna and Asi are two streams. The mid portion of these two streams is Varanasi. The two flow into the Gangaji and unite. In the same way, the Yamuna and Sarasvati also unite into the Gangaji. When we talk about the Gangaji we automatically express our thoughts towards the Yamuna and Sarasvati.
In the spiritual context, the above description refers to the ida, pingala and sushumna nadis. The point of the origin of the three nadis is called Kashi. When the kundalini shakti rises above the ajna chakra and stays stable there for some time in the sahasrara chakra, that is also known as the abode of Kashi in our lives.
Bhagavan has expressed a peculiar coincidence. Whatever divinity exists in our individual lives and bodies, is also seen in the form of a geographical manifestation in Brihad Bharata.
The significance of anything can increase based on its relation to a respective to region, time and object. The Gangaji remains the same wherever she flows. However, let us consider the Gangaji flowing in Brahmakunda, Haridwar. With reference to the region, the importance of Gangaji rises.
Similarly, with the reference to time, during the Kumbha festival it is extremely auspicious and gives immense benefit to take a holy dip in Gangaji.
In Prayagaraja the Yamunaji and Gangaji both flow down from an high altitude and unite. The confluence can be witnessed the whole year round. The flow of Sarasvati is cannot be seen but the other two rivers are clearly seen. When the Mahakumbha (which is time specific) is held in Prayagaraja (region specific), then the glory of the Gangaji is at its peak.
An example for further explanation –
If we throw a chilly in a fireplace, everyone around will learn about its pungency since the fumes will cause all those around to sneeze. However, if you consume the chilly by yourself – its good or bad, the effect shall remain limited to you alone. To create an impact in all directions, you will have to put the chilly in the fireplace. Then, the effect would spread. When the chilly (object) meets the fire (stimulant), the impact of the object is heightened.
Another example could be that of amritadhara (an ayurvedic medicine) which is made by combining several herbs.
That is why Tulasidasji wrote in the Ramcharitmanas –
ग्रह भेजष जल पवन पट पाइ कुजोग सुजोग।
होहिं कुबस्तु सुबस्तु जग लखहिं सुलच्छन लोग॥7 (क)॥
Meaning – The planets, medicines, water, air and cloth prove good or bad in the world according to their good or evil associations; only men endowed with a keen insight are able to know this.
When an object is combined or related to another object, or a specific region or at a specific time period, then its significance rises.
Kashi is the land of moksha.
Kashi is a special place in the world. It is the land of attainment of moksha (mokshabhumi). It is also the grand crematory (mahashamshana).
In other regions, the physical gross body (sthul sharir)) alone is burnt off during a cremation. Those who have their cremation in Kashi, their subtle (sukshma sharir) and causal bodies (karan sharir) also get burnt off. BhagavanShiva gives the teaching/naming (upadesha) of tarakabrahma (meaning shabdabrahma or veda mantra) to that jiva. Whoever leaves the body in Kashi, attains a divine body containing the puryaṣṭaka jiva kala.
On being cremated in Kashi, Bhagavan Shiva makes the jiva lie down and Bhagavati Parvati fans him with the edge of her sari. In this state, Bhagavan Shiva gives the upadeśa of the tarakabrahma in the right ear of the person – Om or Rama. Both Om and Rama are mentioned in the Upaniṣads as tarakabrahma.
Due to the effect of shaktipata, only Bhagavan Shiva is capable of doing this. The essence and meaning of the Om or Rama mantra gets directly manifested in the heart of the jiva. Through this manifestation the jiva attains moksha. Hence in Kashi, death gives moksha.
According to Charvaka philiosophy death alone leads to moksha since they are dehatmavadi (believe that the body and atma cannot be separated). We (sanatanis) are not dehatmavadi.
With the blessings of Bhagavan Shiva when any living being (including other animals), leaves the body in Kashi, it attains Moksha through the Shivaji updesha as described previously. If the one dying in Kashi happens to be a worshipper of Bhagavan, he attains his saguma sakara (with attributes and form) Ishta, and the loka of the Ishta. He may also get kaivalya moksha.
The map of Kashi is expressed as the shape of the castor plant leaf in the shastras. Hence, at the time of death, what region will come within the boundaries of Kashi and which won’t, is something to consider. Many people also become pretas or ghosts on dying here. This is determined by the map.
Kashi is also the place that gives jivan mukti to the one who is living, in addition to the moksha that is attained here when a person dies. Tulasidasji has also mentioned this.
We must have full faith in whatever has been described in our puranas, like the Skandapurana, etc. If they describe something as significant, it must be accepted.