Descent of Goddess Pārvatī and Her penance
Dohas
sadā sumana phala sahita saba druma nava nānā jāti.
pragaṭīṃ suṃdara saila para mani ākara bahu bhāomti..65.. [1-65]
Young trees of different varieties were endowed with never failing blossoms and fruits, and mines of jewels of various kinds appeared on the beautiful mountain. (65)
Chaupais
saritā saba punita jalu bahahīṃ. khaga mṛga madhupa sukhī saba rahahīṃ..
sahaja bayaru saba jīvanha tyāgā. giri para sakala karahiṃ anurāgā.. [1-65-1]
sōha saila girijā gṛha āēom. jimi janu rāmabhagati kē pāēom..
nita nūtana maṃgala gṛha tāsū. brahmādika gāvahiṃ jasu jāsū.. [1-65-2]
nārada samācāra saba pāē. kautukahīṃ giri gēha sidhāē..
sailarāja baḍa ādara kīnhā. pada pakhāri bara āsanu dīnhā.. [1-65-3]
nāri sahita muni pada siru nāvā. carana salila sabu bhavanu siṃcāvā..
nija saubhāgya bahuta giri baranā. sutā bōli mēlī muni caranā.. [1-65-4]
All the rivers bore holy waters; birds, beasts and bees, all rejoiced. All animals gave up their natural antipathies and all those who dwelt on the mountain loved one another. With the advent of Girijā (a synonym of Pārvatī) the mountain (Himālaya) wore a cheerful look even as devotion to Śrī Rāma lights up the face of a devotee. Everyday brought a new delight to the house of Himācala, whose glory was sung even by great gods like Brahmā (the Creator). Receiving all the news Nārada eagerly went to the house of Himācala. The king of mountains (the presiding deity of the Himālayas), received him with great honour; washing the sage’s feet he led him to a beautiful seat. He bowed his head at the sage’s feet alongwith his wife and had his whole mansion sprinkled with the water hallowed by his feet. Himācala extolled his own good luck and, summoning his daughter, placed her at the sage’s feet. (1-4)
Dohas
trikālagya sarbagya tumha gati sarbatra tumhāri..
kahahu sutā kē dōṣa guna munibara hṛdayaom bicāri..66.. [1-66]
“You know everything, including the past, present and future, and have access everywhere. Therefore, O good sage, tell me what is good and what is bad about my daughter after a mature consideration.” (66)
Chaupais
kaha muni bihasi gūḍha mṛdu bānī. sutā tumhāri sakala guna khānī..
suṃdara sahaja susīla sayānī. nāma umā aṃbikā bhavānī.. [1-66-1]
saba lacchana saṃpanna kumārī. hōihi saṃtata piyahi piārī..
sadā acala ēhi kara ahivātā. ēhi tēṃ jasu paihahiṃ pitu mātā.. [1-66-2]
hōihi pūjya sakala jaga māhīṃ. ēhi sēvata kachu durlabha nāhīṃ..
ēhi kara nāmu sumiri saṃsārā. triya caḍhahahiṃ patibrata asidhārā.. [1-66-3]
saila sulacchana sutā tumhārī. sunahu jē aba avaguna dui cārī..
aguna amāna mātu pitu hīnā. udāsīna saba saṃsaya chīnā.. [1-66-4]
The sage smilingly replied in the following soft yet significant words: “Your daughter is a mine of all virtues-pretty, amiable and intelligent by nature. She will be called Umā, Ambikā (lit., mother) and Bhavānī. Adorned with all good traits, the girl shall win the unfailing love of her husband. She shall remain ever united with her lord and bring glory to her parents. She shall command the respect of the whole universe; he who waits upon her shall lack nothing. By the mere thought of her name women in this world shall be enabled to tread the path of fidelity to their lord, which is sharp as the edge of a sword. Your daughter, O Himālaya, is endowed with auspicious marks. Hear now the few drawbacks she possesses. Devoid of merits, free from pride, without father or mother, unconcerned and free from doubts- (1-4)
Dohas
jōgī jaṭila akāma mana nagana amaṃgala bēṣa..
asa svāmī ēhi kahaom milihi parī hasta asi rēkha..67.. [1-67]
“An ascetic with matted hair and a heart devoid of longing, stark naked and with hideous accoutrements-such a one shall be her lord, as I can read from the lines on her palm.” (67)
Chaupais
suni muni girā satya jiyaom jānī. dukha daṃpatihi umā haraṣānī..
nāradahu yaha bhēdu na jānā. dasā ēka samujhaba bilagānā.. [1-67-1]
sakala sakhīṃ girijā giri mainā. pulaka sarīra bharē jala nainā..
hōi na mṛṣā dēvariṣi bhāṣā. umā sō bacanu hṛdayaom dhari rākhā.. [1-67-2]
upajēu siva pada kamala sanēhū. milana kaṭhina mana bhā saṃdēhū..
jāni kuavasaru prīti durāī. sakhī uchaomga baiṭhī puni jāī.. [1-67-3]
jhūṭhi na hōi dēvariṣi bānī. sōcahi daṃpati sakhīṃ sayānī..
ura dhari dhīra kahai girirāū. kahahu nātha kā karia upāū.. [1-67-4]
Hearing the words of the sage and believing them to be true, Himālaya and his wife became disconsolate; while Umā felt delighted. Even Nārada could not perceive this difference. Even though their outer expression was the same, their feeling was different, Girijā and all her playmates, Himālaya and his wife, Mainā, all had their hair standing on their end and their eyes were full of tears. The words of the celestial sage Nārada could not be untrue: Umā cherished them in her heart. Love for the lotus feet of Śiva sprouted in her heart. She however, felt diffident in her mind; union with Śiva appeared so difficult to her. Finding the time inopportune for its disclosure, she concealed her emotion and then sat down in the lap of one of her playmates.The prediction of the sage could not be false: the thought made Himavān and his wife as well as the senior playmates anxious. Collecting himself, the lord of mountains said, “Tell me, holy sir, what remedy should now be employed?” (1-4)
Dohas
kaha munīsa himavaṃta sunu jō bidhi likhā lilāra.
dēva danuja nara nāga muni kōu na mēṭanihāra..68.. [1-68]
The chief of sages, Nārada, replied: “Hear, O Himavān; whatever has been decreed by Fate no one can undo-not even gods, demons, human beings, Nāgas or sages.” (68)
Chaupais
tadapi ēka maiṃ kahau upāī. hōi karai jauṃ daiu sahāī..
jasa baru maiṃ baranēu tumha pāhīṃ. milahi umahi tasa saṃsaya nāhīṃ.. [1-68-1]
jē jē bara kē dōṣa bakhānē. tē saba siva pahi maiṃ anumānē..
jauṃ bibāhu saṃkara sana hōī. dōṣau guna sama kaha sabu kōī.. [1-68-2]
jauṃ ahi sēja sayana hari karahīṃ. budha kachu tinha kara dōṣu na dharahīṃ..
bhānu kṛsānu sarba rasa khāhīṃ. tinha kahaom maṃda kahata kōu nāhīṃ.. [1-68-3]
subha aru asubha salila saba bahaī. surasari kōu apunīta na kahaī..
samaratha kahu nahiṃ dōṣu gōsāī. rabi pāvaka surasari kī nāī.. [1-68-4]
“Nevertheless I tell you one remedy: this may avail if Heaven helps you. Umā will undoubtedly get such a husband as I have described to you. But whatever demerits I have shown in her bridegroom exist in Śiva so far as I can guess. If her marriage takes place with Śaṅkara, everyone will call the demerits as good as virtues. Even though Śrī Hari uses the serpent-god Śeṣa as His couch and sleeps thereon, the wise do not blame Him for the same. Even so the sun and fire absorb moisture in all forms, but no one calls them names. Again, water of every description, pure as well as impure, flows into the Gaṅgā; yet no one calls the heavenly stream impure. Even like the sun, fire and the Gaṅgā, the mighty incur no blame.” (1-4)
Dohas
jauṃ asa hisiṣā karahiṃ nara jaḍai bibēka abhimāna.
parahiṃ kalapa bhari naraka mahu jīva ki īsa samāna..69.. [1-69]
“If in their pride of wisdom foolish men emulate the great, they are cast into hell for a whole Kalpa or life-time of the universe. Can an embodied soul vie with God?” (69)
Chaupais
surasari jala kṛta bāruni jānā. kabahu na saṃta karahiṃ tēhi pānā..
surasari milēṃ sō pāvana jaisēṃ. īsa anīsahi aṃtaru taisēṃ.. [1-69-1]
saṃbhu sahaja samaratha bhagavānā. ēhi bibāhaom saba bidhi kalyānā..
durārādhya pai ahahiṃ mahēsū. āsutōṣa puni kiēom kalēsū.. [1-69-2]
jauṃ tapu karai kumāri tumhārī. bhāviu mēṭi sakahiṃ tripurārī..
jadyapi bara anēka jaga māhīṃ. ēhi kahaom siva taji dūsara nāhīṃ.. [1-69-3]
bara dāyaka pranatārati bhaṃjana. kṛpāsiṃdhu sēvaka mana raṃjana..
icchita phala binu siva avarādhē. lahia na kōṭi jōga japa sādhēṃ.. [1-69-4]
“Holy men would never drink wine even if they came to know that it had been made of water from the Gaṅgā; but the same wine becomes pure when it is poured into the Gaṅgā. The difference between an individual soul and God should be similarly explained. Śambhu is all-powerful by nature; for He is no other than God Himself. Hence matrimony with Him will prove auspicious in everyway. The great Lord Śiva is certainly difficult to propitiate; but He is quickly pleased when penance is undergone. If your daughter practises austerity, the Slayer of the demon Tripura, Śiva, can even erase the lines of Fate. Even though there may be many a suitor in the world, there is no match for her except Śiva. He is the bestower of boons, the dispeller of the agony of the suppliant, an ocean of benevolence and the delight of His devotee. Without propitiating Śiva the object of one’s desire cannot be attained through millions of Yogic practices and Japa (repetitions of a mystic formula).” (1-4)
Dohas
asa kahi nārada sumiri hari girijahi dīnhi asīsa.
hōihi yaha kalyāna aba saṃsaya tajahu girīsa..70.. [1-70]
So saying and with his thoughts fixed on Śrī Hari, Nārada gave his blessings to Girijā and said, “Shed all fear, O lord of mountains; all will now turn out well.” (70)
Chaupais
kahi asa brahmabhavana muni gayaū. āgila carita sunahu jasa bhayaū..
patihi ēkāṃta pāi kaha mainā. nātha na maiṃ samujhē muni bainā.. [1-70-1]
jauṃ gharu baru kulu hōi anūpā. karia bibāhu sutā anurupā..
na ta kanyā baru rahau kuārī. kaṃta umā mama prānapiārī.. [1-70-2]
jauṃ na milahi baru girijahi jōgū. giri jaḍa sahaja kahihi sabu lōgū..
sōi bicāri pati karēhu bibāhū. jēhiṃ na bahōri hōi ura dāhū.. [1-70-3]
asa kahi pari carana dhari sīsā. bōlē sahita sanēha girīsā..
baru pāvaka pragaṭai sasi māhīṃ. nārada bacanu anyathā nāhīṃ.. [1-70-4]
Having spoken thus, the sage returned to the abode of Brahmā (the Creator). Now hear the end of the story how it came about. Finding her husband alone, Mainā (Himālaya’s wife) said to him, “My lord, I could not follow the words of the sage. If the match, his house and his pedigree are without parallel and worthy of our daughter, the marriage may be concluded. If not, the girl had better remain unmarried; for, my lord, Umā is dear to me as my own life. If we fail to secure a match worthy of Girijā, everyone will say Himālaya is dull by nature. Keep this in mind, my lord, while concluding an alliance, so that there may be no cause for repentance.” Having spoken these words Mainā laid herself prostrate with her head at the feet of her lord. The lord of mountains, Himālaya, replied in endearing terms, “Sooner shall the moon emit flames of fire than the prophecy of Nārada should prove untrue.” (1-4)
Dohas
priyā sōcu pariharahu sabu sumirahu śrībhagavāna.
pārabatihi niramayau jēhiṃ sōi karihi kalyāna..71.. [1-71]
“Put away all anxiety, my dear, and fix your thoughts on the Lord. He alone who has created Pārvatī will bring her happiness.” (71)
Chaupais
aba jau tumhahi sutā para nēhū. tau asa jāi sikhāvana dēhū..
karai sō tapu jēhiṃ milahiṃ mahēsū. āna upāyaom na miṭahi kalēsū.. [1-71-1]
nārada bacana sagarbha sahētū. suṃdara saba guna nidhi bṛṣakētū..
asa bicāri tumha tajahu asaṃkā. sabahi bhāomti saṃkaru akalaṃkā.. [1-71-2]
suni pati bacana haraṣi mana māhīṃ. gaī turata uṭhi girijā pāhīṃ..
umahi bilōki nayana bharē bārī. sahita sanēha gōda baiṭhārī.. [1-71-3]
bārahiṃ bāra lēti ura lāī. gadagada kaṃṭha na kachu kahi jāī..
jagata mātu sarbagya bhavānī. mātu sukhada bōlīṃ mṛdu bānī.. [1-71-4]
“Now if you cherish any love for your child, then go and admonish her that she should practise austerity which may bring about her union with Śiva: there is no other way of overcoming sorrow. The words of Nārada are pregnant and full of reason. Śiva (who bears a bull for His emblem) is handsome and a mine of all virtues: recognizing this truth do not entertain any misgiving. Śaṅkara is irreproachable in everyway.” Hearing the above words of her husband Mainā felt delighted at heart; she at once rose and went where Girijā was. At the sight of Umā tears rushed to her eyes and she affectionately took the girl in her lap. Again and again she hugged the child; her voice was choked with emotion and she found herself tongue-tied. The Mother of the universe, the all-knowing Bhavānī, then spoke the following soft words, which brought delight to her mother:- (1-4)
Dohas
sunahi mātu maiṃ dīkha asa sapana sunāvau tōhi.
suṃdara gaura subiprabara asa upadēsēu mōhi..72.. [1-72]
“Listen, mother: I relate to you a vision which I saw. A handsome and faircomplexioned noble Brāhmaṇa gave me the following exhortation.” (72)
Chaupais
karahi jāi tapu sailakumārī. nārada kahā sō satya bicārī..
mātu pitahi puni yaha mata bhāvā. tapu sukhaprada dukha dōṣa nasāvā.. [1-72-1]
tapabala racai prapaṃca bidhātā. tapabala biṣnu sakala jaga trātā..
tapabala saṃbhu karahiṃ saṃghārā. tapabala sēṣu dharai mahibhārā.. [1-72-2]
tapa adhāra saba sṛṣṭi bhavānī. karahi jāi tapu asa jiyaom jānī..
sunata bacana bisamita mahatārī. sapana sunāyau girihi haomkārī.. [1-72-3]
mātu pituhi bahubidhi samujhāī. calīṃ umā tapa hita haraṣāī..
priya parivāra pitā aru mātā. bhaē bikala mukha āva na bātā.. [1-72-4]
“Recognizing the truth of Nārada’s words go and practise austerity, O mountainmaid; the idea has commended itself to your father and mother as well. Austerity is conducive to joy and puts an end to sorrow and evils. By virtue of penance the Creator creats the universe. By virtue of penance Viṣṇu protects the whole world. By virtue of penance Śambhu brings about dissolution. By virtue of penance, again, Śeṣa (the serpent-god) bears the burden of the earth on his head. In fact, the entire creation rests on penance, Bhavānī. Bearing this in mind, go and practise austerity.” Hearing these words the mother was filled with wonder. She sent for Himālaya and communicated the vision to him. Consoling her parents in many ways Umā set out for penance in a joyous mood. Her loving household and parents felt miserable and none could speak a word. (1-4)
Dohas
bēdasirā muni āi taba sabahi kahā samujhāi..
pārabatī mahimā sunata rahē prabōdhahi pāi..73.. [1-73]
The sage Vedaśirā then came and consoled them all. They were comforted when they heard of the glory of Pārvatī. (73)
Chaupais
ura dhari umā prānapati caranā. jāi bipina lāgīṃ tapu karanā..
ati sukumāra na tanu tapa jōgū. pati pada sumiri tajēu sabu bhōgū.. [1-73-1]
nita nava carana upaja anurāgā. bisarī dēha tapahiṃ manu lāgā..
saṃbata sahasa mūla phala khāē. sāgu khāi sata baraṣa gavāomē.. [1-73-2]
kachu dina bhōjanu bāri batāsā. kiē kaṭhina kachu dina upabāsā..
bēla pātī mahi parai sukhāī. tīni sahasa saṃbata sōī khāī.. [1-73-3]
puni pariharē sukhānēu paranā. umahi nāma taba bhayau aparanā..
dēkhi umahi tapa khīna sarīrā. brahmagirā bhai gagana gabhīrā.. [1-73-4]
Cherishing in her heart the feet of her dear lord, Umā went to the forest and began her penance. Her delicate frame was little fit for austerities; yet she renounced all luxuries fixing her mind on the feet of her lord. Her devotion to the feet of her lord presented a new phase everyday; and she got so absorbed in penance that she lost all consciousness of her body. For a thousand years she lived on roots and fruits alone; while for another hundred years she subsisted on vegetables. For some days her only sustenance was water and air; while for a few days she observed a rigorous fast. For three thousand years she maintained herself on the withered leaves of the Bela* tree that dropped on the ground. Finally she gave up even dry leaves; Umā then came to be known by the name of Aparṇā (living without leaves). Seeing her body emaciated through self-mortification the deep voice of Brahmā (the Creator) resounded through the heavens:- (1-4)
- * The Bela tree (Aegle marmelos) is specially sacred to Śiva.
Dohas
bhayau manōratha suphala tava sunu girijākumāri.
pariharu dusaha kalēsa saba aba milihahiṃ tripurāri..74.. [1-74]
“Listen, O daughter of the mountain-king; your desire is accomplished. Cease all your rigorous penance; the Slayer of Tripura will soon be yours.” (74)
Chaupais
asa tapu kāhu na kīnha bhavānī. bhau anēka dhīra muni gyānī..
aba ura dharahu brahma bara bānī. satya sadā saṃtata suci jānī.. [1-74-1]
āvai pitā bōlāvana jabahīṃ. haṭha parihari ghara jāēhu tabahīṃ..
milahiṃ tumhahi jaba sapta riṣīsā. jānēhu taba pramāna bāgīsā.. [1-74-2]
sunata girā bidhi gagana bakhānī. pulaka gāta girijā haraṣānī..
umā carita suṃdara maiṃ gāvā. sunahu saṃbhu kara carita suhāvā.. [1-74-3]
jaba tēṃ satī jāi tanu tyāgā. taba sēṃ siva mana bhayau birāgā..
japahiṃ sadā raghunāyaka nāmā. jahaom tahaom sunahiṃ rāma guna grāmā.. [1-74-4]
“There have been many self-possessed and illumined sages; but not one of them, Bhavānī, performed such penance as this. Now cherish in your heart this supreme utterance from heaven, knowing it to be invariably true and ever sacred. When your father comes to call you, give up all resistance and return home at once. Again, when the seven sages meet you, be assured of the veracity of this oracle.” Girijā (the daughter of Himavān) rejoiced to hear this utterance of Brahmā echoed by heaven and a thrill ran through her limbs. [Yājñāvalkya says to Bharadvāja] I have thus sung the beautiful story of Umā; now hear the charming account of Śambhu. Ever since Satī went and quitted her body, Śiva’s mind recoiled from everything. He ever repeated the name of the Lord of Raghus and heard the recitation of Śrī Rāma’s glories here and there. (1-4)
Dohas
cidānanda sukhadhāma siva bigata mōha mada kāma.
bicarahiṃ mahi dhari hṛdayaom hari sakala lōka abhirāma..75.. [1-75]
The embodiment of intelligence and bliss, the abode of happiness, Śiva, who is ever free from error, arrogance and desire, roamed about on earth with His heart fixed on Śrī Hari, the delight of the whole world. (75)
Chaupais
katahu muninha upadēsahiṃ gyānā. katahu rāma guna karahiṃ bakhānā..
jadapi akāma tadapi bhagavānā. bhagata biraha dukha dukhita sujānā.. [1-75-1]
ēhi bidhi gayau kālu bahu bītī. nita nai hōi rāma pada prītī..
naimu prēmu saṃkara kara dēkhā. abicala hṛdayaom bhagati kai rēkhā.. [1-75-2]
pragaṭai rāmu kṛtagya kṛpālā. rūpa sīla nidhi tēja bisālā..
bahu prakāra saṃkarahi sarāhā. tumha binu asa bratu kō nirabāhā.. [1-75-3]
bahubidhi rāma sivahi samujhāvā. pārabatī kara janmu sunāvā..
ati punīta girijā kai karanī. bistara sahita kṛpānidhi baranī.. [1-75-4]
Here He instructed the sages in wisdom and there He extolled the virtues of Śrī Rāma. Though passionless and all-wise, the Lord was smitten with the pangs of separation from His devotee (Satī). In this way a considerable time elapsed. Devotion to the feet of Śrī Rāma was ever budding in His heart. When Śrī Rāma saw the selfdiscipline and affection of Śaṅkara and the indelible stamp of devotion on His heart, the merciful Lord, who fully recognizes services rendered to Him, and is a mine of beauty and amiability and an embodiment of great splendour, appeared before Śaṅkara and extolled Him in ways more than one. “Who else than You can accomplish such a vow?” He said, Śrī Rāma admonished Him in many ways and told Him of the birth of Pārvatī. The Lord in His infinite compassion narrated at full length the most pious doings of Girijā. (1-4)