Shloka 10
पार्वतीप्रार्थना—हिमवत्पार्श्वे भिक्षुरूपेण याचनम् | Pārvatī’s Request: Śiva to Seek Her in Beggar-Form at Himālaya’s Court
तथा त्वया प्रकर्तव्यं लोके ख्यापयता यशः । पितुर्मे सफलं सर्वं कुरुष्वैवं गृहा मम्
tathā tvayā prakartavyaṃ loke khyāpayatā yaśaḥ | piturme saphalaṃ sarvaṃ kuruṣvaivaṃ gṛhā mam
Gayundin, kumilos Ka nawa nang sa gayon ay maipahayag sa sanlibutan ang Iyong dakilang karangalan. Sa gayon, pagbungahin Mo ang lahat ng layon ng aking ama, at sa paraang ito, tanggapin Mo ang aking kamay sa banal na pag-iisang-dibdib.
Goddess Parvati
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: This verse belongs to the Kailāsa-marriage narrative stream rather than a specific jyotirliṅga-māhātmya; it frames the divine wedding as a world-ordering event that establishes dharma and auspicious fame.
Significance: Remembering/reciting the divine marriage episode is treated as śubha-smṛti: it supports household harmony and dhārmic reputation (yaśas) when aligned with right conduct.
Shakti Form: Pārvatī
Role: nurturing
FAQs
The verse frames worldly honor (yaśas) as meaningful when it supports dharma—fulfilling righteous intentions and sanctifying life through a lawful union, which in Shaiva thought becomes a foundation for devotion and inner purification.
In the Parvati narrative, marriage to Shiva is not merely social; it is alignment with Saguna Shiva’s divine play (līlā). Household life, when dharmic, becomes a setting where Shiva-bhakti, worship, and vows can be established and publicly affirmed.
No specific ritual is commanded in this line; the practical takeaway is to uphold dharma and make one’s intention publicly righteous—traditionally supported by Shiva-bhakti practices like daily mantra-japa (e.g., Om Namaḥ Śivāya) and disciplined vrata observance.