Mahadeva Meets Parvati: Eagerness for Marriage with Parvati ||25||

1-3Arjuna said: O celestial sage, the story that is being narrated (by you) is (life-giving) just like Nectar. O sage tell me further. Lord Mahesvara knows Sati as his own wife and the task of the slaying of Taraka. He was performing the penance due to the bereavement of Sati. (In spite of all these) why did he burn Smara (Kama)? You bad also said that he performed penance due to the separation from Sati and that the Lord occupied Himadri because of his desire to have union with her.
4-9Narada narrated: It is true, O son of Pritha, that this was the desire of Bhava at the outset: “I must not be united with her before performing the penance. Without a penance, one does not become pure in body. Bodily contact with one of impure body is not (proper). Penance is the root cause of all great acts. The achievement of those who have not performed penance does not reach (the level of) great men’s deeds. It is for this reason that the Lord burned that arrogant one (i-e- Kama). When Smara was burned, the Lord left off Parvati (standing) there bashfully. Accompanied by the Ganas, the Lord reached Kailasa. The goddess got very much dejected and faltered at every step. Cursing her own life, she wandered here and there. Himadri asked Rati who was lamenting on his peak:
10“Who are you, O auspicious lady? To whom do you belong? Why do you cry?” On being asked, Rati recounted everything as it happened.
11When it was reported thus by Rati, the Mountain became agitated in his mind. He reached the place (of Parvati), took his daughter by hand and went to his own city.
12Through the mouth of her friends, she informed her parents thus: “Of what use is this wretched unfortunate body?
13I will either get the husband desired (by me) or cast off this body. If the desired object is impossible to be achieved, how can it be obtained without penance?
14Hence I will dry up my physical body by means of different kinds of restraints. If you both have kindness towards me, permit me for this.”
15On hearing these words, the mother and father said to that auspicious (girl), “U-MA (‘Oh, do not’)! O excessively frail daughter, your body is not capable of enduring the pain and rigour of penance.
16-17O girl of gentle appearance, the future events and objects cannot be avoided at any time. Even if a man does not wish for them, the future events do take place. Hence O girl, no purpose will be served by means of penance.”
18Sridevi replied: My opinion is that this statement of yours is not correct. It is not through destiny alone that objects are achieved.
19A man acquires fruit partly by means of fate, partly by means of force (efforts) and partly as a natural sequence. There is no fourth means (for acquisition of fruit).
20It is said that Brahmahood was acquired by Brahma by the power of penance. I do not wish to count what has been acquired by others.
21If the desired thing is not accomplished through the body which is unstable (i.e. perishable), a foolish fellow will regret later when the body falls off (i.e. passes away).
22This is the nature of this body. It is born in some place and it dies in another place. In some cases, it dies in the womb and in some cases, it dies as soon as it is born.
23It perishes in childhood, in youth or in old age. Of what use is this fickle body, if one’s own purpose is not achieved?
24After saying this, she went to the peak of Himalaya, the holy peak of many miracles and mysteries. She was accompanied by her friends and was tearfully looked at by her parents.
25There, the daughter of the Mountain cast off her (costly) robes and ornaments. She wore divine bark garments and performed penance with great restraint.
26Installing Isvara in the heart and enthusiastically reciting Pranava (i.e. Omkara), Parvati became one worthy of being honoured even by sages and was then so honoured (even by them), O son of Pritha.
27-31She used to take holy baths thrice a day. For a hundred years she used to eat only a leaf of Patala (trumpet flower-tree). For another hundred years, she ate only a withered Bilva leaf. For another hundred years, she drank water only and for still another hundred years she lived on air only. Thereafter practising restraints, she stood on the big toes of her feet. Then she remained without any food. On account of her penance, people became scorched. Then on seeing the universe energized (scorched?) by her penance, Hara personally came there in the guise of a Brahmacarin (‘religious student’). He wore divine bark garments and covered himself with the hide of Ruru deer. He held a staff having the requisite good characteristics. He had presence of mind and decent behaviour. Thereupon, with great respect her friends received him and adored him.
32-36When he expressed his desire to speak to the daughter of the Mountain, he was urged (to wait) thus by (her) friends: “O holy Brahmana, this splendid girl of great fortune has taken up holy observances and restraints. In another five Muhurtas (i.e. four hours) her holy observances will be concluded. Therefore, wait till that time. Thereafter, O Brahmana, you will carry on a dialogue with our friend on various topics relating to virtue, piety and devotion?’ After saying this, those friends, Vijaya and others, spent their time in front of the Brahmana describing the activities of the goddess with tears on their faces (eyes). A little before the close of the stipulated period, the highly intelligent Brahmacarin, under the pretext of a general survey (of the premises) went to a deep pool of water situated near her hermitage. He fell down into it and therefore cried extremely aloud ?
37-39“I am drowning here. One of you, kindly lift me up.” On hearing him cry aloud in a shrill voice thus, Vijaya and others came there and offered him their hands. Thereupon he sank deeper and deeper and went farther and farther crying louder and louder. “I would rather die than touch a girl without spiritual achievement. This is not a lie.” Thereupon, Parvati herself came there after concluding her holy observances.
40-41She offered him her left hand, but he did not approve of it. “O gentle lady, one shall not accept what is not at all clean, what has been done contemptuously and what has been performed by one with some defects. Your left hand is unclean and I will never hold it.”
42-43On being told thus, Parvati said: “I will not offer my right hand to anyone, O Brahmana, as it has been allotted to the Lord of the Devas. Lord Bhava alone will hold my right hand, even if it were to be shattered by severe penance. What has been said by me is true.”
44-48The Brahmana said: If your pride is of this sort, by whom can (my) departure be prevented? Just like your vow, my vow too is un-shakeable. We (Brahmanas) are worthy of respect of even Rudra. Of what nature is your penance, tell me, whereby you neglect a distressed Brahmana who is on the point of death. If you disrespect Brahmanas go away from (the path of) my vision. If you consider them worthy of being worshipped, lift me up. Otherwise not. Thereupon, after pondering upon the pros and cons in various ways, the splendid lady considered the uplift of the Brahmana superior to all the other Dharmas. Then she offered him her right hand and lifted him up. It was to demonstrate that a woman redeems a man drowning in the ocean of worldly existence, that the Lord, the source of the world of existence, did so.
49After lifting him up she took her bath and seated herself in a yogic posture.
50The religious student then said laughingly: “O splendid lady, what is it that you wish to do that you have adopted a firm yogic posture? O lady of slender limbs!”
51The goddess replied: “With the Yogic fire I shall burn this body, since I have become Ucchista (i.e. left over, spoilt) though my mind was fixed in Mahadeva.”
52The Brahmacarin then said: “O Parvati! After speaking a few words (on some topic) as desired by a Brahmana you may do as you please.
53A desire of a Brahmana should never be disregarded by good people. If you accept this as Dharma, O Parvati, speak (with me) for a short while.”
54The goddess said, “O Brahmana, speak, I shall wait for a Muhurta (i.e. 48 minutes).” Then the holy observer of rites himself said to the goddess accompanied by her friends:
55“What for, O beautiful lady, is this penance begun in the fresh bloom of your youth? It does not appear to me to be befitting.
56You have obtained the rare birth as a human being in the abode of the king of Mountains. Why do you, O gentle lady, forsake all worldly pleasures of very rare nature and subject your body to torture?
57I am much pained on seeing you—a girl of excessively delicate frame—having become extremely afflicted like a lotus plant smitten by frost.
58O splendid lady, this is another thing concerning you that gives me a great headache that you are desirous of giving up your body. O girl, you are not enlightened.
59The statement that the god of Love is vile and crooked in regard to human beings is indeed true, because although you are lovable to all, you are subjecting your body to pains this way.
60(The one whom you desire) is naked. His antecedents and family background are unknown. He is a bearer of a trident. He is the Lord of the groups of goblins. His abode is cremation ground. His vehicle is a bull. He smears his body with ash.
61He covers himself with the hide of an elephant. His limbs are adorned with serpents etc. He wears matted locks of hair. He is deformed in the eyes. He is devoid of Gunas (‘qualities’). How can he be suitable unto you?
62Nobility of birth, good conduct and other qualities have been spoken by learned men as the qualities in a bridegroom. Not even one among them finds a place in him. Hence he is not suitable unto you.
63Formerly the moon-light (the moon’s digit) was worthy of being pitied on account of its desire to be in contact with him, O Parvati. Now you have become a second one wishing his company.
64Although we ascetics view everyone equally, O Parvati, this enterprise on your part pains me. It is like having Sula (i.e. stake for impaling criminals) for consecration as Yupa (i.e. sacrificial post).
65How can you have (i.e. endure) all these things, viz. riding on a bull, residence in cremation ground, being hand in hand with one who has serpents round his arms and silken cloth tied with elephant hide?
66Everything provoking the derisive laughter of the common people, and everything irrelevant has been begun by you. Being a woman, how was a contact with, Bhuti (ash, riches) desired by you?
67Hence retract your mind from this (i.e. Siva), the enemy of Madana, the antagonist of everyone. O fawn-eyed one, desist from wooing the monkey-eyed one.”
68On hearing the Brahmacarin who was Isvara himself and who was speaking against Isvara, the goddess became infuriated and said in words faltering (due to emotion):
69“O Brahmana, do not, do not speak against Sankara thus. A man enters dense darkness through the contemptuous insult of the Lord of Devas.
70You do not understand the activities of the Lord properly. Listen, O Brahmana, so that you shall be absolved of this sin .
71He is the primordial cause of all the worlds. Therefore, who can know his family? He is glorified as Digvasas (i.e. having the cardinal points for his garments) because the entire universe is his form.
72He is called Sulin because he bears the Sula—the trident in the form of the three Gunas. The Bhutas are those who are not in bondage, those who are liberated in every respect. He is the Lord of those Bhutas.
73The cremation ground (is symbolic of) the whole world. He stays there because he is compassionate towards the suppliants. Bhuti (‘prosperity’) constitutes riches and he bears it. Hence he is called Bhutibrit.
74Dharma is called by the name Vrisa (bull). He rides on it. Therefore he is called Vrisi. Serpents are the defects beginning with anger. The Lord identical with the universe holds them (under control).
75-78Different kinds of holy rites (Karmayogas) are the matted locks of hair he wears. The three Vedas are the three eyes. The three Puras means the physical body having the three Gunas. The Lord reduces it to ash. Therefore, he is remembered as Tripuraghna. How can those people with subtle vision who understood Mahadeva of such a nature remain without worshipping Hara. Or, O Brahmana, since all people are afraid of worldly existence, they do everything after thinking and pondering upon everything. This has been done by me too after thinking deeply. Whether he is auspicious or inauspicious, you too do worship him.”
79When she said thus, the lips of the Brahmana quivered slightly. On coming to know of it, she said to the friend: “He is desirous of saying something.
80Let this Brahmana be prevented. He speaks disparagingly about great men. It is not only he who speaks thus but he who hears the same also will be a sharer in the sin.
81Or what have we to do with an argument with the Brahmana? We shall close our ears and go away. Let him be whatever he is.”
82When, after saying thus she got up, closed her ears and was about to go, Hara assumed his real form and caught hold of her garment.
83On seeing the Lord, the great goddess became agitated. Uma bowed down to Mahesana with bent (head) and eulogized (him).
84Mahadeva spoke to her: “O splendid lady, I am your slave. I have been bought by you with the wealth in the form of penance. Command me as you please.”
85The goddess said: O Sambhu, you are the Lord of my mind. That has been already given to you by me. My parents are the lords of my body. It behoves you to honour them.
86-87Mahddeva said: On seeing you endowed with beauty, your father took a vow: “I will give my daughter only in a Svayamvara and not otherwise.” Hence let his words be so. O lady with excellent buttocks, you urge Himacala to conduct a Svayamvara, I shall accept you therein.
88After saying this to her, Lord Mahadeva, the pure one seated among the pure ones, went to the place he wished to go. She went back to her city.
89-94On seeing the goddess, the Mountain along with Mena was delighted. After embracing her and sniffing at her head, he asked and she said everything. Himacala announced the Svayamvara of his daughter as commanded by the Lord of Devas . He announced it with great delight in all the worlds. The two Asvins, the twelve Adityas, Gandharvas, Garuda, Serpents, Yaksas, Siddhas, Sadhyas, Daityas, Kimpurusas, Mountains, Oceans etc., nay all those who were the most excellent ones in the three worlds, all the thirty-three crore, thirty-three thousand, thirty-three hundred and thirty-three Devas, went to the excellent Svayamvara of the daughter of Lord of Mountains. On being invited, Vishnu laughingly said to Meru:
95-97“Dear one, she is our goddess. Go. I shall bow down to her.” The daughter of the Mountain, the goddess, got into a splendid aerial chariot made of gold and beautified by all gems. It was guarded from all sides. She was bedecked in all ornaments. She was eulogized by the dancing celestial damsels, different groups of Gandharvas, splendid Kinnaras and bards. She stood there holding the Virakamsya (i.e. bell-metal vessel for the hero).
98(A maid) of Parvati named Salini, with face resembling the full disc of the moon at dusk held the white umbrella, radiating rays of precious stones mixed (studded) in it.
99She was surrounded by the divine ladies with chowries in their hands. She had a garland (in her hand) made of flowers coming from the celestial tree.
100-101While she was standing thus, while all the three worlds were present there, the bull-emblemed Mahadeva, for the sake of sport, became a small child. Lord Bhava was then held and guarded in the lap of a certain person named Jaya. To him of course he was the Lord of the truthful meaning(?)
102On seeing that child in his lap, gods enquired one another, “Who is this?” Infuriated much they shouted loudly.
103The slayer of Vritra raised his hand and lifted up the thunderbolt (to strike him). That hand of his so lifted up remained in that position.
104It was paralysed sportingly by the Lord of Devas in the form of a child. He not only could not discharge the thunderbolt but also could not move his hand.
105Towards that child Vahni (‘Fire-god’) could not hurl his Sakti, though he stood up (for the same). Yama could not discharge his baton. Nirrti could not send the sword against the child.
106King Varuna could not send his noose. Nor was Samirana (‘Wind-god’) able to hurl his flag-staff. Soma could not discharge Guda (i.e. elephant’s armour) nor could Dhanesa hurl his great and strong iron club.
107The Adityas could not hurl different weapons nor could the Vasus discharge the threshing rod (i.e. pestle). Danavas beginning with Taraka could not discharge their extremely terrible weapons.
108-111These as well as others in the worlds were rendered motionless by the Lord of Devas. Pusan gnashed his teeth. In his deluded state, he looked at the child. Immediately after being seen by Sambhu, his teeth fell down. Bhaga made his eyes deformed (i.e. he viewed with a distorted vision). His eyes split. The Lord took away the strength, the splendour and the Yogic power of everyone. Even as those Suras stood thus with great fury Brahma meditated on it and understood the act of Hara. Hence Vidhi (i.e. Brahma) approached Mahadeva and eulogized him with great purity.
112-114Brahma eulogized through the secret names from Purapas, Saman-songs, and the Vedas: “Obeisance to you, O Mahadeva, obeisance, obeisance to the great goddess. It is by your grace that Buddhi etc. and the entire universe function. All the Devas are dull and stupid; they have not recognised Sankara, the great Lord who is saluted by all the Devas and who has come here. O Devas, seek refuge in him immediately, if you wish to live.”
115-118Then the Suras who were highly excited bowed down and eulogized the Lord: “Obeisance, obeisance, O great “Lord. Save us, save us, O Lord of the universe, (though) we are of bad conduct and we have engaged ourselves in self-injury. Oh! See our stupidity. Though we know that Uma, the great goddess, will be your wife, we have gathered here. It is proper if our kingdom is taken away by Asuras because our intellect (has gone astray) thus. What has been done! Or this is not our fault since we are Pasus (brutes or Jivas).
119O Lord, we do everything on being impelled by you, the Pati (‘Lord’). You are Isvara, the Lord of all living beings, the Supreme Lord.
120You whirl the entire universe as though it has been placed on a machine. You whirl it through your Maya. We have been deluded thereby and it was so that we have come to the Svayamvara.
121Obeisance to that Lord of the Pasus, obeisance to you. Be pleased with us.” Thereupon, the three-eyed Lord of Devas became pleased with them.
122On being eulogized by Brahma, the Lord made all of them as before (by removing their paralysed state).
Thereupon, Daityas, the chief of whom was Taraka, became infuriated and spoke thus:
123“Who is this Mahadeva ? We do not worship or honour him”. Thereupon the boy laughed and sportingly made a Humkara (i.e. loud humming sound).
124Merely because of that Humkara those Daityas went (i.e. were thrown back) to their own city. Everything connected with that Svayamvara celebration was forgotten by them.
125-129It was due to the power of Mahadeva that the Daityas of terrible activities became so. O Phalguna, such is the power of Siva over Devas and Daityas. How then can the meaning of the word Isvara be applied to anyone other than he (Siva). Undoubtedly, those who do not worship the Three-eyed Lord of this universe, are deluded and stupid. Their regret later on will be great. Thereafter, on being eulogized by the Suras beginning with the Lotus-born Lord, the Three-eyed Lord of Devas assumed an excessively wonderful body. All the Devas became dazzled by his refulgence. Therefore, all the Devas including Indra, the Moon and the Sun, Brahma, Sadhyas, Vasus, Visvedevas, Yama and Rudra requested the Lord for (a divinely powerful) vision.
130Sarva, the husband of Amba, granted them as well as to Bhavani and the Mountain the most excellent vision in order to see his own excellent physical body.
131After obtaining the divine and the most excellent vision by the favour of Rudra, the Devas including Brahma saw Mahesvara.
132Thereupon the sages sang, the sky-walkers showered flowers and the divine Dundubhi drums were sounded loudly.
133The chiefs of Gandharvas sang; the groups of the celestial damsels danced; all the lords of the Ganas rejoiced. Parvati, Amba too rejoiced.
134-136Brahma and others considered Bhavani and Isvara complete (on their being united). In the presence of the heaven-dwellers, the delighted goddess placed the divine fragrant garland at his feet. They said, “Well done! Well done! With their heads touching the ground they bowed down to him worshipped by and accompanied by the goddess. Al! the Devas including Brahma joyously sang, “Be victorious”.