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dōhā.
pārabatī pahiṁ jā'i tumha prēma paricchā lēhu.
girihi prēri paṭha'ēhu bhavana dūri karēhu sandēhu. 77.
First of all, you go and test the sincerity of affection and devotion of Parvati. Once
you are satisfied, then go to Giri (her father) and inspire him to persuade his daughter
Parvati to return home. Dispel all his doubts and clear the air of confusion and
uncertainties that have clouded his mind and heart. (Doha no. 77)
[Note—Brahma knew that Shiva would like to test Parvati’s sincerity and devotion.
This is because Brahma is the ‘creator’ and is ‘all-knowing’. He knows what will
happen in the future point of time. That is why he had told Uma that, first the Sapta
Rishis would come to you, and then her father would come to persuade her to return
home, at which time she must not resist but oblige him.
The question arises: When Lord Ram has already requested Shiva to marry
Parvati, and Shiva has accepted it, then why did he wish to “test Parvati’s devotion
and sincerity”? The probable reason is that Shiva was sceptical of Parvati as he knew
her nature from her past life as Sati—that she was of a fickle mind. Shiva had
accepted Lord Ram’s orders rather ‘reluctantly’—refer: Chaupai line nos. 1-2 that
precede Doha no. 77. He wanted to be sure if Parvati has changed for good, or
whether she still has the same nature as was in her previous life as Sati.
If Parvati had by chance still exhibited even a trace of her past self, then Shiva
would have found an excuse to refuse Parvati’s marriage with him. Shiva would then
have invoked Lord Ram to tell him that she hasn’t changed a bit, that she still carries
the old corrupt habit in her new life as Parvati, and therefore it is not at all advisable
for him to accept her as his consort, especially when he had taken a stern vow of
having nothing to do with her.
But on the contrary, if she had completely undergone a transformation, if she
shows reformation and resolution in character, then surely she can be forgiven and
accepted in the fold. Even Lord Ram tests the sincerity of his devotee before
accepting him or her as one of his own; testing a devotee’s sincerity and dedication is
acceptable.
Another interesting interpretation is this: Lord Shiva was aware of Parvati’s love
for him as is clear when we read Chaupai line no. 2 that precedes Doha no. 76 above
which says, in essence, that “though Shiva was a renunciate and a recluse, still he was
feeling sorry because his devotee (here meaning Parvati) was suffering due to the
pain of his separation”. So, Shiva had no doubts about Parvati’s sincerity, but the
world wasn’t aware of it, and the world is so nasty that if Shiva accepted Parvati
without any test then a lot of wicked tongues would start wagging. Hence, it was
necessary to tell the world that he had accepted Parvati after due testing, and this
testing was done not by him but by “a jury of seven celestial sages” so that no trace of
doubt is left in anybody’s mind about the purity and holiness of Parvati. This was
very crucial because all the gods and their respective goddesses, as well as the great
sages and Brahmins who had gathered to attend the fire sacrifice of Daksha had
scorned at Sati’s loyalty and faith when she had defied her husband (Shiva) to go and
attend her father Daksha’s fire sacrifice against his advice not to do so (refer: Doha
no. 62 and its preceding Chaupai line nos. 1-8), leading to her getting angry and
burning herself in disgust—refer: from Chaupai line no. 1 that precedes Doha no.
63—to Chaupai line no. 8 that precedes Doha no. 64).