Shloka 22
शिवशिवयोर्जगत्पितृमातृत्व-प्रतिपादनं तथा मेनायाः विमोहः (Śiva–Śivā as Cosmic Father and Mother; Menā’s Delusion and the Sages’ Intervention)
दुहितुस्ते तपस्तप्तं प्रतिज्ञानं चकार सा । हेतुद्वयेन योगीन्द्रो विवाहं च करिष्यति
duhituste tapastaptaṃ pratijñānaṃ cakāra sā | hetudvayena yogīndro vivāhaṃ ca kariṣyati
Your daughter has performed austere tapas and has also made a firm vow. For these two reasons, the Lord of Yogins (Śiva) will indeed accept the marriage.
Suta Goswami (narrating the Parvati-Khanda account to the sages, conveying the assurance given regarding Parvati’s marriage to Shiva)
Tattva Level: pashu
Shiva Form: Umāpati
Shakti Form: Pārvatī
Role: liberating
FAQs
It teaches that steadfast tapas (disciplined spiritual effort) joined with pratijñā (one-pointed vow) becomes a fit vessel for Śiva’s grace—showing the Shaiva Siddhānta emphasis on effort purified by devotion, fulfilled by the Lord’s acceptance.
Calling Śiva “Yogīndra” highlights Saguna Shiva as the accessible Lord who responds to bhakti and vrata; Linga-worship similarly trains the mind through disciplined devotion until the devotee becomes worthy of His anugraha (grace).
A practical takeaway is to adopt a Shiva-vrata with daily japa of the Pañcākṣarī (Om Namaḥ Śivāya) and regulated austerity (fasting, silence, or controlled living), offered with a clear vow and humility for Śiva’s blessing.