Shloka 45
उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना
मदंशस्यास्य शैलस्य ममापि च गुरुर्भवान् सूत उवाच बाढम् इत्यजम् आहासौ देवदेवो जनार्दनः
madaṃśasyāsya śailasya mamāpi ca gururbhavān sūta uvāca bāḍham ityajam āhāsau devadevo janārdanaḥ
“Engkau ialah guru bagi gunung ini—yang merupakan bahagian daripada-Ku—dan engkau juga guru bagi-Ku.” Demikian kata Sūta. Lalu Yang Tidak Dilahirkan (Ajā) menjawab, “Baiklah demikian,”—itulah ujar Janārdana, Tuhan para dewa.
Suta (narrating; with an embedded reply by Janardana/Aja)
FAQs
It emphasizes guru-tattva—spiritual authority and transmission—implying that even divine acts (including Linga installation and worship) are grounded in sanctioned guidance and assent, which mirrors the Shaiva principle that the pashu advances through the guru’s grace toward Pati.
By foregrounding guruhood and divine affirmation, the verse supports the Shaiva Siddhanta view that Pati (Shiva) is the supreme revealer of knowledge, yet the tradition also acknowledges divine unity and mutual honoring among deities, aligning with the Purana’s integrative theology.
The key takeaway is the primacy of guru-anujñā (authorization) for sādhana—whether Pashupata Yoga disciplines or Linga-pūjā—since practice becomes fruitful when performed under right instruction and divine sanction.