Shloka 60
ब्राह्मणीस्वर्गतिवर्णनम्
Brāhmaṇī-Svargati-Varṇana: Account of a Brāhmaṇa Woman’s Ascent to Heaven
वैशाखे चैव संप्राप्ते सप्तम्याश्च दिने शुभे । सितेपक्षे सदा गंगा ह्यायाति द्विजसत्तम
vaiśākhe caiva saṃprāpte saptamyāśca dine śubhe | sitepakṣe sadā gaṃgā hyāyāti dvijasattama
โอ้พราหมณ์ผู้ประเสริฐ ครั้นเดือนไวศาขะมาถึง ในวันสัปตมีอันเป็นมงคลแห่งปักษ์สว่าง พระคงคาย่อมปรากฏเด่นชัดเสมอ
Suta Goswami (narrating the Kotirudra Saṃhitā pilgrimage observances to the sages)
Tattva Level: pasha
Shiva Form: Paśupatinātha
Sthala Purana: This verse frames a calendrical “tīrtha-kāla”: in Vaiśākha śukla-saptamī the Gaṅgā is said to be specially ‘present/accessible’. In Śaiva tīrtha-theology this functions as a time-gate for intensified merit (puṇya) and purification, often paired with Śiva-worship at a nearby liṅga or shrine.
Significance: Bathing/ritual contact with Gaṅgā on the specified tithi is presented as unusually efficacious for pāpa-kṣaya and for enabling ancestral uplift (pitṛ-tarpaṇa and family purification themes continue in the narrative).
Shakti Form: Gaurī
Role: nurturing
Cosmic Event: Vaiśākha śukla-saptamī as a recurring sacred time when Gaṅgā is ‘especially manifest’.
FAQs
It highlights sacred time (kāla) as spiritually potent: in Vaiśākha, especially on Śukla Saptamī, Gaṅgā is said to be particularly present for purification, supporting Śiva-oriented merit (puṇya) and inner cleansing that aids liberation.
In the Kotirudra Saṃhitā, tīrtha-snāna and pilgrimage are presented as supportive disciplines for Jyotirliṅga devotion—purifying the devotee so that Liṅga-pūjā to Saguna Śiva is performed with greater fitness (adhikāra) and steadiness of bhakti.
Perform Gaṅgā-snāna (or devotional remembrance of Gaṅgā if travel is not possible) on Vaiśākha Śukla Saptamī, followed by Śiva-pūjā—ideally with japa of the Pañcākṣarī “Om Namaḥ Śivāya.”