The Shiva Purana (English translation)

by J. L. Shastri | 1970 | 616,585 words

This page relates “gauri’s embellishment” as found in the Shiva-purana, which, in Hinduism, represents one of the eighteen Mahapuranas. This work eulogizes Lord Shiva as the supreme deity, besides topics such as cosmology and philosophy. It is written in Sanskrit and claims to be a redaction of an original text consisting of 100,000 metrical verses.

Chapter 27 - Gaurī’s embellishment

The sages said:—

1. After assuming fair complexion how did the goddess, the daughter of the excellent mountain look at her husband on entering the mansion?

2. What was done by the Gaṇeśas at the portals at her entry? What did the lord do?

Vāyu said:—

3. It is impossible to narrate adequately such an exquisite sentiment couched in love whereby the imagination of all sentimental people has been captured.

4. She was received by the doorkeepers in full flutter and agitation. The lord was eagerly awaiting her arrival. Entering within the mansion she hesitatingly glanced at the lord.

5. She was welcomed by the inmates of the mansion with loving feelings. She was saluted by the Gaṇa chiefs with words of welcome. She bowed to lord Śiva.

6-8. After bowing no sooner did she get up than the lord seized her with his hands, embraced her and joyously walked her round. Even when he attempted to make her sit on his lap she sat on the couch. Smilingly he seized her from the couch and made her sit on his lap. Smilingly gazing at her with his wide open eyes as if he would drink her in, the lord initiated the conversation with her by speaking himself first.

The lord of the gods said:—

9. O lady, exquisitely beautiful in every limb, has that condition of yours passed wherein no means of pacification is fruitful due to your anger?

10-11. O lovely lady, I do not mind whether you are Kālī or of any other complexion. My mind is attracted by your innermost feeling. How did this concept escape your memory? Out of our will we have accepted physical bodies. Causes dirtying up the mind do not crop up there.

12. Should there be any cause for our mutual displeasure as in the case of ignorant fellows, the whole world consisting of the mobile and immobile beings would cease to exist.

13. I am stationed on the head of Agni. You are stationed on the head of Soma. This universe in the form of “Agnīṣoma” is presided over by us both.

14. We move about for the welfare of the universe. We have taken up physical bodies out of our free will. At our separation the universe is left without support.

15-16. There is another reason based on Scriptural texts and independent arguments. The universe comprising the mobile and immobile beings is integrated as words to their meaning. You are the nectarine word. I am the nectarine meaning. How can the two nectars become disjointed?

17. You are the lore that makes my conviction possible. I am the object of knowledge on the basis of your conviction. How can we separate in asmuch as we are in the forms of knowledge and object of knowledge?

18. I am not creating and re-creating this universe merely by my activity since everything gets evolved through command or behest. You are the great command.

19. Lordship has behest as its core because it is the symbol of freedom. How can there be lordship in me if I am deprived of command?

20. We can never stay apart from each other. It was for accomplishing the task of the gods that I made that joke.

21. It was not unknown to you that you got angry? It was for the protection of the worlds that you feigned anger towards me.

22-24. What is harmful to the living beings does not find room in you. When lord himself spoke thus the goddess, the natural source of love, smiled but did not reply to her husband. Out of bashfulness she did not say anything but gave an accorm? of Kauśikī.

The goddess said:—

25. Was not Kauśiki, created by me seen by my lord? Such a girl has never been before in the world nor will ever be.

26-27. Brahma will tell you about her prowess, strength, residence on the Vindhya, her victory in the battle with Śumbha and Niśumbha, their death, her blessing to the devotees and her protection of the worlds.

28. At the behest of the goddess who spoke thus her friends brought the tiger in their presence.

29. On seeing him the goddess spoke again—“O lord, see this tiger. There is no other devotee of mine like him.

30-32. My penance-grove was guarded by him from wicked hosts. He is greatly devoted to me. In view of his protecting me he is trustworthy. He has left his native place and come here for your favour. If you are pleased with him and if you love me, O god, let him stay at the door of the harem along with the other guards and under the charge of Nandin himself.”

Vāyu said:—

33-34. On hearing the auspicious, loving and sweet words of the goddess the lord said to him “I am pleased”. Immediately he was seen like Gaṇeśa wearing the dress and features of a watchman, holding the cane made of gold and a dagger of serpentine lustre and wearing a bodice set with various gems.

35. He was named Somanandin because Soma means Śiva and this tiger pleased Soma as well as Nandin.

36. After carrying out this task pleasing to the goddess the lord with the circular moon on his crest embellished him with divine ornaments set with gems.

37. Then lord Śiva with the moon as his ornament made the majestic beautiful Gaurī the daughter of the lord of Himavat sit on the conch and embellished her with ornaments.