Shiva Purana — Rudra Samhita, Shloka 2
शिवविहारवर्णनम् (Śivavihāra-varṇana) — “Description of Śiva’s Divine Pastimes/Sojourn”
नारद उवाच । विवाहयित्वा गिरिजां शंकरो लोकशंकरः । गत्वा स्वपर्वतं ब्रह्मन् किमकार्षिद्धि तद्वद
nārada uvāca | vivāhayitvā girijāṃ śaṃkaro lokaśaṃkaraḥ | gatvā svaparvataṃ brahman kimakārṣiddhi tadvada
Nārada dit : «Ô vénérable Brahmane, après que Śaṅkara—bienfaiteur des mondes—eut épousé Girijā et fut retourné à sa demeure sur la montagne, que fit-Il ensuite ? Je t’en prie, dis-le-moi.»
Narada
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: Not a Jyotirliṅga episode; it frames the post-marriage Kailāsa abode and sets up the Skanda/Tāraka narrative.
Significance: Contemplation of Śiva as Lokasaṅkara (universal benefactor) and the ideal of divine householdership (gṛhastha) as a vehicle for grace.
Shakti Form: Pārvatī
Role: nurturing
FAQs
This verse frames Nārada’s inquiry into Śiva’s post-marriage divine conduct, highlighting Śiva as “Lokashaṅkara,” whose actions—whether worldly (gṛhastha) or transcendent (yogic)—are for the welfare and upliftment of beings, guiding devotees toward auspiciousness and liberation.
By naming Śiva as Śaṅkara and Lokashaṅkara and placing Him in a lived narrative (marriage, returning to the mountain abode), the text emphasizes Saguna Śiva—accessible through devotion, pūjā, and remembrance—while implying His higher, formless supremacy that remains unchanged behind all divine acts.
The immediate takeaway is śravaṇa (devotional listening) and smaraṇa (remembrance) of Śiva’s līlās; devotees may support this with japa of the Pañcākṣarī “Om Namaḥ Śivāya,” and simple daily worship of Śiva (including vibhūti/Tripuṇḍra where traditional), aligning one’s life with Śiva’s auspiciousness.