Shloka 13
ब्राह्मणीमरणवर्णनम् (Account of the Brahmin Woman’s Death) — within Nandikeśvara-māhātmya
तत्र तीरे च यः स्नाति रेवायां मुनिसत्तमाः । तस्य कामाश्च सिध्यन्ति सर्वं पापं विनश्यति
tatra tīre ca yaḥ snāti revāyāṃ munisattamāḥ | tasya kāmāśca sidhyanti sarvaṃ pāpaṃ vinaśyati
ഹേ മുനിശ്രേഷ്ഠന്മാരേ, അവിടെ റേവാ (നർമദാ) നദീതീരത്ത് ആരെങ്കിലും സ്നാനം ചെയ്താൽ, അവന്റെ ധാർമ്മികമായ ആഗ്രഹങ്ങൾ സഫലമാകും; സർവ്വപാപവും നശിക്കും।
Suta Goswami
Tattva Level: pashu
Shiva Form: Mahādeva
Jyotirlinga: Oṃkāreśvara
Sthala Purana: The Revā-tīrtha on whose bank the Śiva manifestation is praised becomes a purifying locus: bathing there grants kāma-siddhi (legitimate desires) and pāpa-nāśa, a standard tīrtha-māhātmya motif attached to the Omkāra-Maṅgaleśvara region.
Significance: Tīrtha-snāna at Revā is presented as both purificatory (sin-destruction) and supportive of dharmic aims, preparing the pilgrim for Śiva-upāsanā and higher pursuit.
Role: nurturing
FAQs
It praises tirtha-snana at the Revā as a Shaiva means of purification (pāpa-kṣaya) and grace, where sincere pilgrimage supports dharmic aims and inner cleansing conducive to Shiva-bhakti.
In the Koṭirudrasaṃhitā, sacred geography is tied to Saguna Shiva’s presence as Jyotirlinga and tirtha; bathing in the Revā is presented as a preparatory act that purifies the devotee for Linga-worship and receiving Shiva’s anugraha (grace).
Perform reverent river-bathing (snāna) at the Revā with remembrance of Shiva—ideally followed by Linga-darśana/pūjā and japa of the Pañcākṣarī mantra “Om Namaḥ Śivāya.”