The Greatness of Kāśī (Kāśī-māhātmya) and Avimukta’s Liberative Power
तेषु मुक्तिः समुद्दिष्टा पतितानां स्वकर्मणा । तत्रापि सर्वतीर्थानामुत्तमा मणिकर्णिका ॥ ६८ ॥
teṣu muktiḥ samuddiṣṭā patitānāṃ svakarmaṇā | tatrāpi sarvatīrthānāmuttamā maṇikarṇikā || 68 ||
ในบรรดาตีรถะเหล่านั้น ได้ประกาศว่ามีโมกษะได้แม้แก่ผู้ตกต่ำเพราะกรรมของตนเอง; และในบรรดาตีรถะทั้งปวง มณิกรรณิกาเป็นยอดยิ่ง
Narada (teaching within the Uttara-Bhaga tirtha-mahatmya dialogue, traditionally framed as Narada’s instruction to the Sanatkumara brothers)
Vrata: none
Primary Rasa: karuna
Secondary Rasa: shanta
It elevates tīrtha-sevā as a mokṣa-oriented practice, stating that even those spiritually “fallen” due to their own karma are spoken of as capable of attaining liberation, and it singles out Maṇikarṇikā as the highest among all pilgrimage places.
By ranking Maṇikarṇikā as the supreme tīrtha, the verse implicitly supports bhakti-infused tīrtha-yātrā—approaching a sacred place with reverence, surrender, and remembrance of the Lord—so that past karmic decline does not obstruct the possibility of mokṣa.
This verse is primarily a tīrtha-mahātmya statement (not a Vedāṅga technical passage); practically, it points to Dharma-śāstra style guidance on tīrtha selection and the karmic logic (karma-phala) behind pilgrimage-oriented rites such as स्नान (ritual bathing) and tīrtha-sevā.