Shloka 31
ब्राह्मणीस्वर्गतिवर्णनम्
Brāhmaṇī-Svargati-Varṇana: Account of a Brāhmaṇa Woman’s Ascent to Heaven
पुनश्च ब्रह्महत्याया नाशो यत्र भवेदिह । तत्स्थलं च मया दृष्टं हत्या मे हि गमिष्यति
punaśca brahmahatyāyā nāśo yatra bhavediha | tatsthalaṃ ca mayā dṛṣṭaṃ hatyā me hi gamiṣyati
पुन्हा, येथे ज्या स्थानी ब्रह्महत्येचा नाश होतो, ते पवित्र स्थान मी पाहिले आहे. माझी ही ब्रह्महत्या नक्कीच त्या स्थानी निघून जाईल.
Suta Goswami (narrating the Kotirudra Saṃhitā account to the sages, describing the purifying power of a Jyotirlinga-tirtha)
Tattva Level: pasha
Shiva Form: Vaidyanātha
Jyotirlinga: Vaidyanātha
Sthala Purana: A purificatory Śiva-sthala is identified as the place where brahmahatyā is destroyed; the sin is personified as departing upon reaching the sacred locus—typical of Jyotirliṅga/tīrtha-mahātmya narratives where Śiva’s presence burns pāpa and restores dharma.
Significance: Removal of grave sins (mahāpātaka), especially brahmahatyā; restoration of purity and eligibility for Vedic/Śaiva rites; assurance of Śiva’s healing grace.
Type: mahamrityunjaya
FAQs
The verse highlights the Shiva Purana theme that sincere repentance combined with Shiva-tirtha darśana can dissolve even the gravest karmic stains; the “departure” of brahma-hatyā implies inner purification by Lord Shiva’s grace and the sanctity of the Jyotirlinga-field.
In Koṭirudrasaṃhitā, the purifying ‘place’ is typically a Jyotirlinga-tirtha where Saguna Shiva is approached through linga-darśana, pūjā, and surrender; the linga becomes the accessible form through which Shiva’s saving power operates in the world.
A practical takeaway is tirtha-yātrā with linga-darśana and confession-like repentance, supported by japa of the Panchākṣarī (“Om Namaḥ Śivāya”) and disciplined purity (e.g., bhasma/Tripuṇḍra and Rudrākṣa) as complementary Shaiva observances where appropriate.