Chapter 4 - Pārvatī Goes to the Hermitage of Gautama

[Sanskrit text for this chapter is available]

Brahmā said:

1. After bowing down to the Mother of the universe and consoling her by means of hundreds of eulogies from the scriptures of Śiva (?) Vijayā said to her:

2. “O goddess, you are always inseparable from Lord Śaṃbhu. You are the goddess of his very life, the only Śakti of that Supreme Soul.

3. You wish to show your own Māyā in such a way that Īśāna does not himelf [himself?] reveal any separate existence (from you).

4. It was only after receiving his command that you have come (here), O Pārvatī. The behest of Śaṃbhu regarding service (unto him) should never be transgressed by you.

5. Abstaining from all desires, you who have resorted to Śaṃbhu, should perform the penance in this place assigned to you by Śiva.

6. Even otherwise, the protection of the universe is under your control, O goddess identical with the universe. The protection and further maintenance of Dharma is yours along with. Śiva.

7. Eagerly meditating on Śiva who is devoid of divisions and parts, and stationed in your own soul, O Pārvatī, you will not at all remember the pangs of separation.

8. All your leading devotees will take up your conduct (as the ideal to be followed). O gentle lady fondly devoted to Dharma, let it spread in the world by preaching.”

9. On hearing her statement thus, Gaurī perfectly steadied her mind and began to perform penance on the splendid banks of the river Kaṃpā.

10. Setting aside her ornaments of various kinds, she adorned herself with clusters (i.e. rosaries) of Rudrākṣa beads. Laying aside the divine garments, she wore two auspicious bark garments.

11. She immediately turned artistically her forelocks into matted hair. Giving up (the use of) saffron (as unguent), she besmeared her entire body with holy ash.

12. Gleaning ears of corn alone with the deer, she became contented (with what she got as food). Strictly maintaining her observances, she continuously repeated the five-syllabled Mantra of Śiva (i.e. Namaḥ Śivāya).

13. She took bath three times a day in the dear limpid waters of Kaṃpā. She made a Liṅga of sand and worshipped it respectfully.

14. She removed the fatigue and weariness of all living beings by planting trees, making charitable gifts and worshipping guests without leaving anyone. Thus, the goddess observed the code of religious conduct.

15. She performed penance seating herself in the middle of five fires during summer; she lay on the bare ground during rainy season and she remained in water during early and late winter.

16. She caused surprise in the minds of meritorious-souled great sages who came to visit her. She respectfully adored them.

17. Sometimes she herself gathered and brought from the forests bunches of flowers along with sprouts and sat down for cleansing them particularly.

18. On the sacred banks of Kaṃpā, she, made a Liṅga out of sand and began to worship it with the ancillary rites of Nyāsa^[1] and Āvāhana (‘invoking’).

19. After duly worshipping the Sun with red flowers and sandal paste, she gradually worshipped Śaṅkara equipped with five converings.

20. She saw in front of her Īśāna, the cause of welfare, made perceptible by means of incenses, lamps, food offerings etc. with feelings of devotion.

21-22. (Once) Lord Śiva himself, to test Aṃbikā, caused a big flood in the river Kaṃpā (which) surrounded her. On seeing that exceedingly great flood approaching, the friends said to Aṃbikā who was seated (there) in the course of her holy observances:

23. “O goddess, get up. A big flow of water is rushing on. It will fill the quarters quickly and flood everything.”

24. As she was in her meditation with closed eyes, she heard these words. On opening her eyes she saw that unparalleled force of the current of waters of the river.

25. Worried at the possibility of an obstacle in her worship, the goddess thought: ‘What shall I do? I cannot forsake the worship that has been begun.

26. Generally it is in the case of meritorious-souled persons that the association of holy rites, the bestower of desired benefits, is actively conducive to the acquisition of welfare without obstacles on the earth.

27. This Liṅga made of sand will be swept away by the unparalleled force of the current. If the Liṅga is destroyed good devotees should give up their lives.

28. This flood is created by the Māyā of Śiva. It comes to test Ātman whether it is endowed with devotion to his feet or not.

29. With my pair of arms, I will closely embrace this Liṅga and will remain here unaffected and unagitated’: “Dear friends, all of you go far off quickly.”

30. After saying thus, Aṃbikā closely embraced the Liṅga. Although she was engulfed by the speedy flow, she did not let it go.

31. The nipples of her breasts pressed so hard against the Liṅga that an impression was left appearing like a scar on it. Then (the goddess) respectfully bowed down to the Liṅga clinging to it.

32. Remembering Sadāśiva, she experienced a thrill all over her body making her hair stand on end. She remained with her eyes closed and her heart engrossed solely in meditation.

33. She was motionless and did not want to be separated even for a moment from that Liṅga which caused tremor, perspiration, protection, bashfulness and love-sport in her.

34. A certain (mysterious) incorporal divine voice addressed her: “O girl, leave off that Liṅga. The great flood has receded.

35. The sandy Liṅga worshipped by you will have a perpetual greatness. O exalted lady, it will be worshipped by Suras and will be a bestower of boons.

36. On seeing your penance (a test of your observance of Dharma) has been arranged. Let human beings become blessed and satisfied by bowing down to this Liṅga.

37. I shall assume an effulgent form and stay here under the name Aruṇācala for the sake of (men’s) achievement of Siddhi on the surface of the earth (itself).

38. The word Ruṇa means collection of sins because it prevents a man from all the worlds. When the good is seen there is no Ruṇa. Hence Aruṇācala.^[2]

39. The sages, Siddhas, Gandharvas and noble-souled Yogins leave off the peak of Kailāsa (mountain) and of Meru and resort to this (mountain).

40. Formerly, in order to dispel the delusion of Brahmā and Kṛṣṇa (i.e. Viṣṇu) who were born of a part of mine but were fighting with each other, I stood here (between them) in the form of a fiery brilliance.

41. My crest was not seen by Brahmā who assumed the form of a swan and my foot was not seen by Viṣṇu who took the form of a boar. I was bowed down to by them with devotion.

42. Then I was pleased. I become visible to them. I granted them the boons desired by them. I granted them proficiency in the protection of the three worlds.

43. Requested once again by them I assumed this fiery form with the name Aruṇācala. I was persuaded by them to assume the state of an immobile Liṅga.

44. Go to Sage Gautama of exalted fortune and ask him about devotion unto me. After hearing about the greatness of Aruṇācala, perform penance there.

45. There I shall reveal to you the effulgent form of mine for the sake of dispelling all sins and for the sake of the welfare of the worlds.”

46. On hearing these words uttered by Śiva, the entire one without divisions, the goddess said “So be it” and began to go immediately.

47. Then looking with affectionate eyes all the Devas and sages who had followed her for rendering service to her, Aṃbikā spoke:

48. “O Devas, and the sages of steady holy observances, stay here on the sacred banks of Kaṃpā maintaining your holy vows.

49. Let this Liṅga, made of sand and marked by (ray) breast and bangles be worshipped by you. It causes the destruction of all sins and increases all types of good fortune.

50. Day and night I assume an entire, undivided, attributeless form and propitiate this Śoṇeśvara, the bestower of boons, by means of Mantras.

51. In this world let all types of desired prosperity be achieved due to my performance of the penance and observance of piety and righteousness as well as by seeing the Liṅga (installed) by me.

52. I am called Kāmākṣī on account of my bestowing everything desired. Let my devotees here obtain the desired boon after bowing down to me under the name Kāmākṣī as they please.

53. Indeed I shall go to the mountain Aruṇācala and carry out the behest of Śaṃbhu, the Lord of Devas, the Lord of unobstructed prowess.

54. I shall go there, perform a severe penance and please Śaṃbhu. Afterwards you all shall gather together and see me when I will have obtained the boons.”

55. After instantly bidding farewell thus to all the good devotees serving her feet, the gentle ‘girl’ went to Aruṇācala for the sake of penance at the bidding of Śaṅkara.

56-58. She was perpetually served by female friends and attendants devotedly. She approached the Lord of Aruṇācala for whom the divine Dundubhi drum was sounded. Though the Lord of Aruṇācala is of a fiery nature, he is internally quiescent. He is worshipped by the celestial damsels through dances, songs and showers of flowers. With great enthusiasm she bowed down to the immobile Liṅga and saw the group of Siddhas, Yogins and sages.

59-60. Atri, Bhṛgu, Bharadvāja, Kaśyapa, Aṅgiras, Kutsa and Gautama as well as Siddhas, Vidyādharas and the immortal ones always perform penance here for the sake of getting the expected boons. Gaṅgā and other rivers serve and attend to him all round.

61. “This is a divine Liṅga remembered as Aruṇādri (or Aruṇācala). Salute.” On being told thus by the Suras, she bowed down again and again.

62. On being requested to receive their hospitality by all the great sages, she said, “As per order of Śiva, Gautama should be seen by me.”

63. She went to him as he was pointed out by the sages saying, “He is here”. That sage was the first and foremost among the devotees of Śiva. He was a storehouse of austerities.

64-65. He had gone to the forest in the morning for fetching sacrificial twigs, Kuśa grass and fruits after bidding the disciples of steadfast holy rites, “Worship the guests who come to the hermitage.” The righteous-souled sage went to the forest. Then she came to the hermitage to see Gautama.

66-71a. When the disciples were asked, “Where has the sage gone?”, they said, “He will come back in a short while.” After saying this, she was received by the disciples standing up in honour of her arrival, and offered fruits, roots, sweet scents, a seat, water to wash the feet, Arghya and courteous words of welcome. She was duly honoured with fruits and roots that constitute the assets of the disciples. They said to her, “Please wait for a moment.” Others went near her.

The moment the goddess entered it, the great hermitage of the noble sage became one full of jewel-set mansions with plenty of requisite furnishings.

After returning from the forest carrying sacrificial twigs, Kuśa grass and fruits, the eminent sage saw from far his hermitage sparkling splendidly with hundreds of vehicles. He thought with wonder, ‘What is this?’ By means of his vision born of knowledge, he saw that Gaurī had come there.

71b-73. In order to see Mother of the worlds, he hastened (back to the hermitage). The disciples, with great haste, intimated to him the news.

The great sage thought that her arrival was the fruit of his own penance. It was coupled with the kindness of Śiva. With great eagerness he came into the hermitage. He who was fond of those who resorted to him, came to the hermitage, thinking about all these things.

Footnotes and references:

[1]:

Nyāsa—Mental assignment of various parts of one’s body to the tutelary deities—MW 572 A.

[2]:

A strange etymology. The word ruṇa is probably a Sanskritization of some local word.