Shloka 36
गोत्र-प्रवर-प्रश्नः तथा तिथ्यादि-कीर्तनं
Gotra–Pravara Inquiry and Proclamation of Auspicious Time
पर्वता ऊचुः । कन्यादाने स्थीयतां चाद्य शैलनाथोक्त्या किं कार्यनाशस्तवेव । सत्यं ब्रूमो नात्र कार्यो विमर्शस्तस्मात्कन्या दीयतामीश्वराय
parvatā ūcuḥ | kanyādāne sthīyatāṃ cādya śailanāthoktyā kiṃ kāryanāśastaveva | satyaṃ brūmo nātra kāryo vimarśastasmātkanyā dīyatāmīśvarāya
The mountains said: “Let the rite of giving the maiden be carried out today. What ‘loss of purpose’ is there for you merely because the Lord of the mountain has spoken thus? We speak the truth—there is no need for further deliberation; therefore let the maiden be given to Īśvara (Lord Śiva).”
The Mountains (Parvatas), speaking in counsel regarding Pārvatī’s marriage
Tattva Level: pashu
Shiva Form: Umāpati
Sthala Purana: Not a Jyotirliṅga episode; the verse functions as a narrative hinge urging the dharmic completion of Pārvatī’s kanyādāna to Śiva, framing the marriage as auspicious and inevitable.
Significance: Recalling this episode is treated in later Śaiva devotional culture as strengthening śraddhā in Śiva–Śakti vivāha and the dharmic ideal of surrendering personal hesitation to divine ordinance.
Shakti Form: Pārvatī
Role: liberating
FAQs
It affirms decisive alignment with divine will: when Śiva is recognized as Īśvara (the supreme Lord), hesitation born of worldly calculation is set aside, and dharmic action—here, the sacred offering of Pārvatī in marriage—is embraced with clarity and truth.
By naming Śiva as Īśvara, the verse highlights Saguna devotion—relating to the Lord as a personal, gracious deity who accepts offerings and relationships. This mirrors Linga-worship where the devotee approaches Śiva as the accessible Lord who receives pūjā and grants grace.
The takeaway is steadfast resolve (niścaya) in dharmic vows and worship: maintain regular Śiva-upāsanā—japa of the Pañcākṣarī “Om Namaḥ Śivāya” and simple pūjā with purity and truthfulness—without wavering in doubt.