The Greatness of Kāśī (Kāśī-māhātmya) and Avimukta’s Liberative Power
ब्रह्मघ्नगोघ्नगुरुतल्पगमित्रध्रुक्चन्यासापहरक्लशिदादिनिषिद्धवृत्तिः । संसारभूतदृढपाशविमुक्तदेहो वाराणसीं शिवपुरीं समुपैति मर्त्यः ॥ १५ ॥
brahmaghnagoghnagurutalpagamitradhrukcanyāsāpaharaklaśidādiniṣiddhavṛttiḥ | saṃsārabhūtadṛḍhapāśavimuktadeho vārāṇasīṃ śivapurīṃ samupaiti martyaḥ || 15 ||
Bahkan seorang manusia yang berperilaku terlarang—pembunuh brahmana, pembunuh sapi, pelanggar ranjang guru, pengkhianat sahabat, pencuri titipan suci (nyāsa), penyebab derita, dan dosa sejenis—ketika tiba di Vārāṇasī, kota Śiva, terbebas dari ikatan kukuh bernama saṃsāra.
Suta (narrating the Tirtha-Mahatmya section)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: karuna
It declares Vārāṇasī (Śivapurī) as a mokṣa-kṣetra: merely reaching Kashi is portrayed as cutting the ‘firm noose’ of saṁsāra, even for those burdened with the gravest sins.
The verse emphasizes grace connected to Śiva’s sacred abode: approaching Śivapurī with reverence functions as a transformative act, where devotion and surrender at the tirtha become a direct means toward release from bondage.
It reflects Dharmaśāstra-style sin taxonomy and prāyaścitta logic (classification of mahāpātakas like brahmahatyā and goghnatva), applied within a tirtha-mahātmya framework rather than a technical Vedāṅga lesson.