Shloka 14
ब्राह्मणीमरणवर्णनम् (Account of the Brahmin Woman’s Death) — within Nandikeśvara-māhātmya
ऋषय ऊचुः । एवं तस्य च माहात्म्यं कथं तत्र महामते । नन्दिकेशस्य कृपया कथ्यतां च त्वयाधुना
ṛṣaya ūcuḥ | evaṃ tasya ca māhātmyaṃ kathaṃ tatra mahāmate | nandikeśasya kṛpayā kathyatāṃ ca tvayādhunā
ഋഷികൾ പറഞ്ഞു—ഹേ മഹാമതേ! ആ പവിത്ര പ്രത്യക്ഷതയുടെ മഹാത്മ്യം അവിടെ ഇങ്ങനെ എങ്ങനെ സ്ഥാപിതമായി? നന്ദികേശ്വരന്റെ കൃപയാൽ ഇപ്പോൾ ഞങ്ങൾക്ക് അത് വിവരിക്കണമേ।
The sages of Naimiṣāraṇya (addressing Sūta Gosvāmin)
Tattva Level: pashu
Jyotirlinga: Oṃkāreśvara
Sthala Purana: The Naimiṣāraṇya sages formally request the nidāna (origin account) of the kṣetra’s established glory, explicitly attributing the unfolding of the narrative to Nandikeśa’s grace—signaling that even the telling/hearing of māhātmya is an act within Śiva’s anugraha economy.
Significance: Śravaṇa (hearing) of kṣetra-māhātmya is itself treated as meritorious; the request frames the forthcoming kathā as grace-mediated instruction.
Role: teaching
FAQs
This verse shows the proper Shaiva attitude of inquiry: the sages seek the hidden “māhātmya” (sacred potency) behind a holy site or manifestation, acknowledging that such knowledge is unveiled through grace—here, specifically through Nandikeśa’s favor.
In the Kotirudra context, the “māhātmya” typically concerns a sacred Shiva manifestation (often a Jyotirlinga). The sages’ question implies that the site’s power is not merely geographic but is the presence of Saguna Shiva revealed in a particular place and story, accessed through devotion and authoritative narration.
The implied practice is śravaṇa (devotional listening) to the Mahatmya with reverence for Shiva’s attendants like Nandi; this supports bhakti and pilgrimage-oriented worship, often accompanied in Shaiva tradition by japa of “Om Namaḥ Śivāya” and respectful observances at Shiva shrines.