Shloka 2
देवगुरुप्रेषणम्
Himālaya Mission of the Gods’ Preceptor / The Gods Send Their Guru
देवा ऊचुः । एकान्तभक्त्या शैलश्चेत्कन्यां तस्मै प्रदास्यति । ध्रुवं निर्वाणता सद्यस्स प्राप्स्यति च भारते
devā ūcuḥ | ekāntabhaktyā śailaścetkanyāṃ tasmai pradāsyati | dhruvaṃ nirvāṇatā sadyassa prāpsyati ca bhārate
เหล่าเทพกล่าวว่า: โอ้ภารตะ หากราชาแห่งขุนเขา (หิมาลัย) ด้วยภักติอันแน่วแน่ถวายธิดาของตนแด่พระองค์แล้ว เขาย่อมบรรลุสภาวะนิรวาณ (โมกษะ) โดยแน่นอนและโดยฉับพลัน
The Devas
Tattva Level: pashu
Shiva Form: Umāpati
Jyotirlinga: Kedāranātha
Sthala Purana: Himālaya (‘Śaila’) giving his daughter to Śiva evokes the Himalayan marriage-mythos; Kedāra is the paradigmatic Himalayan Śiva-sthāna where union with Pārvatī and Śiva’s grace are thematically central (association by setting rather than explicit citation).
Significance: One-pointed devotion (ekānta-bhakti) and surrender of what is dearest (kanyā-dāna) are framed as direct causes for nirvāṇa—pilgrimage is traditionally sought for pāpa-kṣaya and mokṣa-bhāva.
Shakti Form: Pārvatī
Role: liberating
Offering: pushpa
FAQs
It teaches that ekānta-bhakti—single-minded devotion to Lord Śiva—has liberating power; even a worldly act like offering one’s daughter to Śiva becomes a direct cause for nirvāṇa when done as pure devotion to Pati.
The verse emphasizes devotion to Śiva in a personal, relational (saguṇa) mode—honoring Him as the divine bridegroom—showing that heartfelt surrender to Śiva’s manifest grace leads toward liberation, the same goal sought through Liṅga worship.
The implied practice is cultivating one-pointed bhakti—daily Śiva-pūjā (especially Liṅga worship) with focused mind, supported by japa of the Pañcākṣarī “Om Namaḥ Śivāya,” as a direct means toward mokṣa.