Shloka 3
Dāruvana-parīkṣā: Śaṅkara’s Test and the Linga’s Ritual-Theological Grounding
बाणरूपा श्रुता लोके पार्वती शिववल्लभा । एतत्किं कारणं सूत कथय त्वं यथाश्रुतम्
bāṇarūpā śrutā loke pārvatī śivavallabhā | etatkiṃ kāraṇaṃ sūta kathaya tvaṃ yathāśrutam
In the world it is heard that Goddess Pārvatī, beloved of Lord Śiva, assumed the form of an arrow. O Sūta, what is the reason for this? Tell it exactly as you have heard.
The sages at Naimisharanya (addressing Suta Goswami)
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: Introduces the tradition that Pārvatī became ‘bāṇarūpā’ (arrow-formed), typically linked in Purāṇic narrative to a specific līlā explaining a bāṇa-liṅga or a weaponized/manifest form used in a divine episode; the verse itself is the inquiry, not the full origin.
Significance: Hearing the origin of the bāṇa-form deepens śraddhā in Śiva-Śakti līlā and in the sanctity of bāṇa-liṅgas used in worship.
Shakti Form: Pārvatī
Role: teaching
FAQs
The verse highlights the inseparable unity of Śiva and Śakti: even unusual divine forms (like Pārvatī as an “arrow”) point to a purposeful līlā that guides devotees toward faith, surrender, and the grace that removes bondage (pāśa) under the Lord (Pati).
By calling Pārvatī ‘Śivavallabhā,’ the text frames the narrative within Saguna devotion—Śiva worship is complete when honored together with Śakti, which is central to Purāṇic Linga worship and Jyotirliṅga pilgrimage traditions described in the Koṭirudrasaṃhitā.
The practical takeaway is śravaṇa (devotional listening) and smaraṇa (remembrance): hear the sacred account ‘as received’ and pair it with japa of the Pañcākṣarī mantra “Om Namaḥ Śivāya” to cultivate steady bhakti.