Shiva Purana — Rudra Samhita, Shloka 10
शिवविहारवर्णनम् (Śivavihāra-varṇana) — “Description of Śiva’s Divine Pastimes/Sojourn”
कैलासमागत्य शिवां विवाह्य शोभां प्रपेदे नितरां शिवोऽपि । विचारयामास च देवकृत्यं पीडां जनस्यापि च देवकृत्ये
kailāsamāgatya śivāṃ vivāhya śobhāṃ prapede nitarāṃ śivo'pi | vicārayāmāsa ca devakṛtyaṃ pīḍāṃ janasyāpi ca devakṛtye
Étant venu au Kailāsa et ayant épousé Śivā (Pārvatī), le Seigneur Śiva lui-même atteignit une splendeur encore plus élevée. Pourtant, en cet état même, il médita sur l’œuvre des dieux, considérant aussi l’affliction des hommes qui naît en lien avec les affaires divines.
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: Kailāsa setting rather than Jyotirliṅga-sthala; the marriage motif belongs to Śiva–Pārvatī līlā cycles that many sthala-purāṇas echo, but no specific Jyotirliṅga is indicated here.
Significance: Kailāsa as archetypal Śiva-dhāma: contemplation of Śiva’s gṛhastha-līlā and governance of cosmic order; inspires dharma and refuge in Śiva’s protective oversight.
Shakti Form: Pārvatī
Role: nurturing
FAQs
It shows Śiva as Pati—the supremely fulfilled Lord—who, even in divine bliss after His marriage, turns His awareness toward loka-saṅgraha (the welfare of beings), acknowledging and addressing the suffering of people connected to cosmic events.
The verse highlights Saguna Śiva’s accessible, compassionate governance: devotees approach the Liṅga as the living presence of Śiva who both bestows auspiciousness (śobhā) and responds to distress caused by worldly and divine upheavals.
A practical takeaway is to meditate on Śiva’s karuṇā (compassion) while chanting the Pañcākṣarī “Om Namaḥ Śivāya,” dedicating the japa for the relief of collective suffering (śānti and loka-kalyāṇa).