Shloka 33
ब्राह्मणीमरणवर्णनम् (Account of the Brahmin Woman’s Death) — within Nandikeśvara-māhātmya
द्वयोः श्रेष्ठतमो यो वै सुवादो नाम विश्रुतः । तदस्थीनि समादाय निस्सृतस्तीर्थकाम्यया
dvayoḥ śreṣṭhatamo yo vai suvādo nāma viśrutaḥ | tadasthīni samādāya nissṛtastīrthakāmyayā
Daripada kedua-duanya, yang paling unggul ialah yang masyhur bernama Suvāda. Dengan membawa tulang-belulang itu, dia pun berangkat, didorong hasrat untuk mencari tīrtha—tempat-tempat ziarah suci.
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Pashupatinatha
Sthala Purana: The verse initiates a tīrtha-seeking motif: carrying the mother’s bones for immersion at sacred waters, anticipating contact with Śiva-kṣetras where grace is believed to be more accessible.
Significance: Tīrtha-yātrā and asthi-visarjana are framed as dharmic acts that can aid the departed and purify the living pilgrim.
Role: nurturing
FAQs
It highlights tīrtha-kāmyā—yearning for pilgrimage—as a devotional impulse that turns remembrance of the departed (symbolized by the bones) into a sacred, merit-bearing journey oriented toward Shiva’s holy places.
In the Koṭirudrasaṃhitā, pilgrimage is typically directed toward Jyotirlinga-kṣetras where Saguna Shiva is worshiped through the Linga; the verse sets the narrative movement toward such Shiva-centered tīrthas.
A practical takeaway is tīrtha-yātrā with śraddhā (faith): carrying sacred remembrance while performing tīrtha-snana (holy bathing) and offering prayers to Shiva—often accompanied by japa of the Pañcākṣarī, “Om Namaḥ Śivāya,” in Jyotirlinga temples.