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
Para resi berkata: “Wahai yang berjiwa agung, bagaimana kemuliaan penzahiran suci itu dapat ditegakkan di sana demikian rupa? Dengan rahmat Nandikeśa, mohon jelaskan kepada kami sekarang.”
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.