Gautami Mahatmya
by G. P. Bhatt | 1955 | 127,137 words
This is the English translation of the Gautami-Mahatmya, which forms the fourth part of the Brahma-purana. The Gautamimahatmya narrates the legends and merits of the various holy places (tirthas) situated around the bank of the Godavari river in 105 chapters. It can be seen as distinct work by itself, and was declared as a “highly meritorious puran...
Chapter 6 - Descent of Gautamī
Nārada said:
1. After going to the peak of Kailāsa what did the holy lord, Sage Gautama do? Did he perform any penance? What excellent method did he adopt for attaining the goal?
Brahmā said:
2-3. After going to that mountain, O dear son, Sage Gautama controlled his speech. On the excellent mountain Kailāsa he spread Kuśa grass and sat thereon with purity of mind and body. Then he sang this hymn. While Maheśvara was being eulogized there was a shower of flowers.
Gautama said:
4. (Lord Śiva) accompanied by Umā assumes eight cosmic bodies that are always beneficial to the people. It is to bestow the desired enjoyment of worldly pleasures to those who seek it that the lord assumes these bodies. Hence the people eulogize the lord as the Great God.
5. Īśvara assumes the body of the Earth for this purpose viz. in order to create happiness by means of its own objects of pleasure and to sustain the entire (universe consisting of) mobile and immobile beings. It is conducive to the prosperity of the universe and its increase.
6. The form of waters (of Śiva with eight cosmic bodies) is for creation, sustenance and annihilation of the Earth and also in order to provide for support to the Earth. For granting happiness and piety to the people, Śiva of tranquil body assumed the form of waters that is well established in the universe.
7. Śiva’s cosmic bodies of Sun, Moon and Fire caused the following viz., the demarcation of the units of time, the oozing current of nectar, sustenance, creation and destruction of living beings and joy, happiness and progress of the subjects.
8. The form of Īśa viz. Vāyu is evolved for the following purpose. It is for creating prosperity, movement, power, imperishable things, the proper arrangement of the living beings and for the accomplishment of their joys. Certainly, O holy lord, you alone are responsible for this.
9. Without mutual differences there cannot be action and piety, a thing that is one’s own and not one’s own, neither directions nor atmosphere, neither heaven nor Earth, neither worldly pleasures nor salvation. Hence, O Īśa, this ethereal body of yours.
10. (This ethereal body) assumes the form of word. In order to establish virtue the Vedas are divided into Ṛk, Yajus and Sāman. In the world (i.e. among non-Vedic sacred literature) the Gāthās (songs), Smṛtis, Purāṇas etc. (also flourish).
11. The various ancillary objects pertaining to sacrifice constitute the sacrificial body of Śiva. The sacrifice and the instruments of sacrifice, the form of the Rṭvik, time, space and result, O Śambhu, you are all these things. They say that your sacrificial body is the ultimately real entity.
12. You are everything. You are the maker, donor, surety, charitable offering, the omniscient witness, the great Puruṣa, the supreme soul and the ultimate reality. You are everything. Of what avail are the verbal outpourings?
13. You are not pointed out by the Vedas and other sacred literature or preceptors. Nor are you accessible by means of intellect etc. You alone are unborn, unmeasurable and the lord expressed by the word Śiva. You alone are the Truth. O holy lord, obeisance unto you.
14. (Defective Text) Once Śiva saw his Prakṛti in unison with the Ātman as “This is my asset.” At that same time, the Prakṛti that cannot be imagined or argued upon stood separate. The lord of cosmic form is one of unimaginable power.
15. The eternal Śiva whether possessed of all excellent virtues or devoid of any trait is the power of the creator of the Universe. At every creation she becomes increased in purity. It has occupied the reason, its own reason.
16. Production, sustenance, increase and destruction of food—these are the eternal laws of nature. There is nothing which the beloved of Śiva cannot accomplish.
17. It is the Mother, the mother of the universe, the beloved of Śiva accompanied by Umā of grand and excellent renown for whose sake the living beings give food and wealth and perform penances and virtuous rites.
18. Even Indra yearns for her benign glance. One shall acquire auspiciousness from her names. Pervading the Universe she makes it free from impurities. That Umā has always a form similar to the form of the Moon.
19. It is due to her grace that the pleasures of intellect, eyes, consciousness and mind of all living beings beginning with Brahmā, whether mobile or immobile, become fruitful. The beautiful wife of the preceptor of the world is the goddess of speech.
20. “The mind of even the four-faced lord (Brahmā) has become defiled. Why not that of other creatures.” Thinking thus, the goddess should perform the descent of Gaṅgā by means of different methods in order to sanctify the universe.
21. By means of all testimonies and by going through the Vedic passages, people came to believe in the lordship of Śiva. They performed all pious rites and enjoyed all worldly pleasures. This is the perpetual power and glory of Śiva.
22. The things to be accomplished, the most excellent and pleasing to be evolved, the rite, the performer of the rite and the instruments of the rite are expressed in the Vedas and found in the world—those are said to be the achievements of the primordial lord.
23. It is the Lord of Umā who must be meditated upon. After attaining him the good Yogins are not reborn. They are liberated. After meditating upon the excellent Brahman and the great Pradhāna[1] it is lord Śiva who is the essence.
24. As and when Śambhu assumes the forms of the immeasurable Māyā[2] for the welfare of the universe, you too assume forms befitting contact with him. O Mother, that is your chastity.
Brahmā said:
25-26. As he was eulogising thus the bull-bannered lord, accompanied by Umā, appeared in front of him. The glorious lord Śambhu accompanied by Gaṇesa and his retinue went in front of him and spoke these words in delight.
Śiva said:
27. What shall I give you, O Gautama? I am delighted at your devotion, eulogy and splendid holy rites. You may ask anything, even for those things that are not easily accessible to the gods.
Brahmā said:
28. On hearing these words of Śiva having the universe for his body, Gautama was overwhelmed by the tears of delight. Expert in making statements, Gautama thought thus.
29. O fate! O piety! O the worship of brahmins, O the wonderful way of the world! O creator, obeisance to you.
Gautama said:
30. O lord of Devas honoured by the gods, if you are pleased with me give me the splendid Gaṅgā stationed within your matted hair. O lord with the Vedas for abode, obeisance be to you.
The Lord said:
31. What has been requested for by you is for helping the three worlds. Rid of fear from every quarter you may request for something that will be helpful to yourself.’
Gautama said:
32. Indeed it is this that I choose. Let those devotees who eulogise you and the goddess by means of this hymn be prosperously endowed with all desired things.
Brahmā said:
33. “So, be it”, said the lord of Devas who was delighted, “Free from all ailments you may request for other boons from me.”
34-45. Thus urged by the lord, Gautama said to Śaṅkara with joy:
“O Śaṅkara, let brahmin slaughter and other sins perpetrated mentally, verbally or physically be destroyed the by mere ablution in this river in any place upto the sea where it ñows. It shall be the holiest of all holy rivers.
“O Hara, merely by remembering thus let there be that merit which is acquired in other holy rivers during the lunar and solar eclipses, during vernal and equinotical transit of the sun or during his northern and southern transit or during the holy occasion of Vaidhṛti.[3]
“In Kṛta[4] Yuga penance was praiseworthy, in Tretā it was the sacrificial rite, in Dvāpara, sacrifice and charitable gifts, and charitable gifts alone in Kali age.
“Yugadharmas (the virtues peculiar to certain Yugas or eras) and Deśadharmas (the virtues peculiar to certain countries) are honoured in accordance with the contact of the particular country or time unit.
“O Hara, merely by remembering this, let there be that merit which is acquired elsewhere by means of ablutions, charitable gifts and other observances.
“Wherever this river flows till the time it reaches the sea you must also be there. Let this be my most excellent boon.
“O Śiva, let these persons realize salvation, viz. those who come within ten Yojanas (i.e. 120 Kms) of this river even if they are great sinners, the manes who come here for bathing and other people who take bath.
“On one side stand all holy rivers whether in heaven or mortal world or nether world and on the other side stands this liver. Still this river shall be the better one.
“Enough of this, O Śambhu, obeisance to you.”
Brahmā said:
46-47. On hearing those words of Gautama Śiva said: “So be it. A holy centre greater than this has never been, nor will there ever be. It is truth. It is truth. It is truth. It is well established in the Veda. Gautamī is the holiest of all rivers.” After saying this the lord vanished there itself.
48. Then after the lord who is honoured by the worlds, had gone, Gautama became full of power. He grew matted hair. Leading the Gaṅgā, the most excellent of all rivers, he entered Brahmagiri surrounded by Devas.
49-50. Then, when Gautama came there, O Nārada, with matted hair, there was a shower of flowers. The leading Devas, the highly fortunate sages, brahmins and kṣatriyas came there, honouring that brahmin with cries of “Victory”. They were joyous.
Footnotes and references:
[1]:
The primordial matter, the inert stuff of the universe as opposed to spirit, more usually known as Prakṛti.
[2]:
The cosmic power which creates illusory appearances.
[3]:
A particular position of the sun and moon.
[4]:
The first of the four cosmic ages having a duration of 1728000, 1296000, 864000 and 432000 human yean equivalent respectively to 4800, 3600, 2400 and 1200 divine years.
Other Purana Concepts:
Discover the significance of concepts within the article: ‘Descent of Gautami’. Further sources in the context of Purana might help you critically compare this page with similair documents:
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