Shloka 27
शिवशिवयोर्जगत्पितृमातृत्व-प्रतिपादनं तथा मेनायाः विमोहः (Śiva–Śivā as Cosmic Father and Mother; Menā’s Delusion and the Sages’ Intervention)
न हि दास्याम्यहं कन्यामिच्छया शूलपाणये । यद्विधानं भवेद्योग्यमृषयस्त द्विधीयताम्
na hi dāsyāmyahaṃ kanyāmicchayā śūlapāṇaye | yadvidhānaṃ bhavedyogyamṛṣayasta dvidhīyatām
“Hindi ko ibibigay ang aking anak na babae kay Śūlapāṇi (Śiva) ayon lamang sa sariling kapritso. O mga rishi, anumang paraang wasto at angkop ayon sa banal na kautusan—iyon ang itakda at ganap na isagawa.”
Himavān (Himālaya), speaking to the sages/elders arranging Pārvatī’s marriage
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: Context is the formalization of Śiva–Pārvatī vivāha: Himavān insists on śāstric propriety (vidhi) rather than whim, reflecting dharmic framing of the divine marriage.
Significance: Models dharmic saṃskāra: aligning life-events with śāstra is presented as spiritually protective (reducing pāśa of karma).
Shakti Form: Pārvatī
Role: nurturing
FAQs
The verse teaches that even when the goal is Śiva—the supreme Pati—actions should be aligned with dharma and proper vidhi. Devotion becomes mature when it is disciplined by scriptural order, not driven by impulse.
Calling Śiva “Śūlapāṇi” highlights Saguna Śiva—approachable through form, names, and rites. As Linga-worship is performed with prescribed upacāras, this verse similarly affirms that sacred relationship with Śiva is honored through correct ritual and dharmic procedure.
The takeaway is adherence to śāstric vidhi in Śiva-upāsanā—regular pūjā with purity, mantra-japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”), and disciplined observance rather than casual, wish-driven practice.