Shloka 5
व्यासशौनकादिसंवादः | Vyāsa–Śaunaka and the Sages: Opening Dialogue of the Kailāsa-saṃhitā
निर्गत्य तस्मात्सम्प्राप्य गिरेः काशीं समाहिताः । स्नातव्यमेवेति तदा ददृशुर्मणिकर्णिकाम्
nirgatya tasmātsamprāpya gireḥ kāśīṃ samāhitāḥ | snātavyameveti tadā dadṛśurmaṇikarṇikām
সেই স্থানৰ পৰা ওলাই তেওঁলোকে সমাহিতচিত্তে গিৰিস্থিত কাশীত উপনীত হ’ল। ‘অৱশ্য স্নান কৰিবই লাগিব’ এই দৃঢ় সংকল্পে তেতিয়া তেওঁলোকে পবিত্ৰ মণিকৰ্ণিকাক দৰ্শন কৰিলে।
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: Arriving in Kāśī, the sages’ first impulse is snāna at Maṇikarṇikā—Kāśī’s most famed tīrtha—preparatory to approaching Viśveśvara. In Kāśī-mahātmya traditions, Maṇikarṇikā is linked to Śiva’s saving grace and the city’s mokṣa-bestowing status.
Significance: Snāna at Maṇikarṇikā is treated as a powerful purifier and a gateway act for Kāśī-darśana; it symbolizes surrender of impurities (pāśa) before Śiva’s kṣetra.
Role: nurturing
FAQs
It highlights the Shaiva discipline of approaching a sacred kṣetra like Kāśī with a collected mind and performing tīrtha-snana as an outward act supporting inner purification and readiness for Shiva’s grace.
Kāśī is revered as Shiva’s own abode where Saguna Shiva is approached through kṣetra-sevā—pilgrimage, bathing at holy tīrthas like Maṇikarṇikā, and then proceeding to worship (often culminating in linga-darśana and pūjā).
A sankalpa-filled tīrtha-snana (vowed sacred bath) done with samāhita-citta (steady mind), followed by Shaiva practices such as japa of “Om Namaḥ Śivāya” and respectful worship at the holy site.