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
Wahai para resi yang utama, sesiapa yang mandi di sana, di tebing Sungai Revā (Narmadā), maka hasratnya yang wajar akan tercapai, dan segala dosa akan lenyap.
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.”