Chapter 112 - The Story of Śoṇa and His Wife Kalā

[Sanskrit text for this chapter is available]

Śambhu said:

1-5. (Now) I shall also tell you another account of a woman. (I shall tell you) what Devarata’s daughter obtained by the utterance of (Śiva’s) name. The young, very beautiful daughter of Devarāta was the wife of the intelligent Śoṇa, the son of Dhanañjaya. The two were restrained, devoted to pious acts alone, and virtuous. When they had gone for a bath in Gaṅga, they found a treasure. (When they had gone) to bring clay on the bank that had fallen due to the current, they took a clod of clay and saw a great silver pitcher having a stone on it (i.e. covered with a stone). Then Śoṇa said these words to his dear wife: “How should we act? What should we do that would be beneficial to us?”

The wife said:

6-13a. A man should not undertake any work depending upon the view of a woman. A man should not also share a secret dear to him or (of) any (other kind). If a treasure would be noticed in the presence of a woman, then by groups of such words the woman should be deceived. Whatever remains there is not to be seen by us. If it is wealth, it is not to be seen, (for) it results in suffering. If it is not known by anyone else, wherefrom can definite knowledge be had? If someone is not seen now, he remains hidden. If there is no hiding (i.e. if someone has not hidden himself), then someone remains (here) deceitfully. If it is not a deception on the part of human beings, then Śiva remains here. If it is not Śiva, then a brāhmaṇa (turned into a) demon (after his death) remains here. If he is not that (demon), then it may be the great lore (Mahāvidyā?) of kings. If the king does not know it, then there is a possibility of an affair (done) in a secret manner. (Or) it may be a trouble from thieves. If you are not cautious, then a great peril will take place.

13b-20. Generally, desire for enjoyment is produced in wealthy kings. From one enjoyment desire for another enjoyment (follows), and it destroys the religious rites. If a woman knows about the wealth found through chance, then she becomes free, and through anger divulges (i.e. may divulge) what is found. Due to anger she becomes one having lack of trust (i.e. she is not trusted); then the fault told before (follows). Trust is put in a familiar person; (so also) journey (is undertaken with him), or the mind is fixed on someone else. Various kinds of acts are possible for women due to trust (put in them). (Their) love would go towards any young man on seeing him. Due to love contact takes place; and due to contact sexual union takes place. When sexual union takes place constantly, then another (place of trust) may occur. Formerly you have enjoyed a woman, and now also you are enjoying one. Whom do you long for now or whom do you love? Which clever or very affectionate woman would go to another man than her own? If today you speak the same words as he spoke to her, then I shall tell you all this. Otherwise no words will be uttered (by me).

21-23a. Having gained so much audacity, so also due to change in form, she would behave independently after taking whatever wealth (she can). He, getting her killed, and taking that wealth, will cause her to be thrown. On the death of the husband before (her death) she should not enter fire (with the thought:) ‘In my widowhood, all this wealth will be useful for my religious merit.’

23b-33a. Resolving like this with (i.e. in) her mind, when widowhood has come, she, when she gets an itching of the vulva (i.e. has a desire for sex) by day or at night, she said (i.e. would say), after having gone to a lonely place and after having uncovered (i.e. taken off) her garment, to her vulva these words, through grief, and with her hand on her generative organ: “O vulva, what have you done? What sin have you committed? Or is it the sin of the penis due to having got into you? Or is it the sin of the doer due to avoiding service like me?” Even then when the itch is produced, she would put her finger (into her vulva); and due to the feeling of the itch she would do strange movements after that. Having rubbed it with her hands, having strack it and having expanded it, she, being extremely pained, repeatedly shook her feet. She, after having embraced the (piece of) wood of the cot, and pressed her breasts (against it) as she liked, became sad due to a peculiar disposition of her mind. Or having in the day stayed in the house she would process the vegetable, and having hung it in the house, she, having changed her dress (would stir out) on the highways in the evening, and is enjoyed by any one. Then due to the prowess of her words, she, being unsuspected, would act indecently. Or going to an unknown house, she would certainly make (someone) sport with her. This is what is expected of the wealth that is obtained in the presence of a woman. Therefore, there is no need for you to consult me (in this matter).

Śoṇa said:

33b-39a. It is so. There is no doubt about it. Go and stay away for evacuation of the bowels and passing urine. Remaining (here for some time) I shall go hereafter. When she had gone, Śoṇa also cut his garment into pieces. Then in each piece he took ample wealth. On the sand-bank, he made a hole as deep as the knee, threw the wealth (into it), filled it (with sand) and evacuated his bowels over it; and he put the pitcher, supporting it with the garment somewhere. Doing all this, as if he knew nothing, the sage went for his bath. Then his wife having bathed and having worshipped Pārvatī, when told by her husband to go, the chaste woman went home. Knowing her to be alone, a demon by name Mārīca assumed the form of her husband and said to Kalā:

Mārīca said:

39b-41a. On the bank of Saptagodāvarī there is (a grove) called Drākṣārāma where Bhīma himself had stayed, which gives enjoyments and salvation and which destroys sins merely by being remembered. Let us go there. O beautiful woman, quickly come out.

Kalā said:

41b-42. You who had proceeded to bathe, have not bathed. How do you say this now, which you have not said before? The best ones know the change of nature as a calamity.

Mārīca said:

43-53. Not to go against the husband is said to be the duty of women. Quickly tell me whether you are friendly or hostile to me.

The chaste woman remained silent, and that he was her husband, the young woman went out with him; and the chaste woman went into a forest. (She said to him:) “It is the mid-day. Perform your daily rites.” Hearing her words, the demon said: “This is not the place for performing rites. We have to go to that (region) where it is. So we shall go from here.” Having gone to some region, and seeing (there) a cave and a lake (he said:) “This is the place for me to stay at; O dear one, I shall bathe (here).” Saying so, he bathed in the lake and ate fruits. When it was the time for (taking) the meal, Kalā meditated upon Umā (and) Śiva. She was engrossed in reflecting upon whether he was or was not her husband. Then ascertaining by means of reflection that he was a thief, she was frightened, was very submissive, and had her face full of (i.e. bedewed with) tears. Saying, “Oh, a hurtful misery has befallen (me)!” she fell down. Seeing her weeping, the demon started to offend her; and (i.e. but) he (was not able) to offend her. When the demon tried to rape her, she made a covering of stone from her knees up to her navel. The demon, having seen her with a stonelike garment (thought): “I shall kill her and eat her up.” Saying so and whirling the sword he proceeded to cut off her head. (She said to him:)

54-57. “I am Kalā. My husband, knowing (you) will curse you. Do not snatch me away.” When she just uttered these words, the demon cut off her head. When she met with such a bad (i.e. miserable) death, the messengers of Śiva, who had put on lovely ornaments, who had held all (kinds of) weapons, and who were auspicious, came there. Putting her into an aeroplane, they went to Śiva’s heaven. Seeing her who had come there, Uma, the daughter of the (Himalaya) Mountain, honoured her with joy, and spoke (these) words to her who had bent (i.e. fallen) at her feet and who was pure: “I am pleased with your loyalty to your husband. I (shall) give you whatever is desired by you.”

Kalā said:

58-61a. Give me the status of your servant. Your lotus-like feet are dear to me. What is the use of many other requests?

Śivā (i.e. Pārvatī) said: “All right.” She was honoured by the wives of Indra and others. The sage Śoṇa, the treasure of arts reached his house. Not seeing his wife there, he became engrossed in reflection. Through his eye of wisdom he saw her to have been snatched away by the demon, to be dead, to have reached Śiva’s heaven and Umā, and to have been granted a boon by Umā.

61 b-66a. The best sage had some affliction for a long time, turned back and went to his father-in-law Devarāta. Having reported everything to him, he went to sage Viśvāmitra with him. He reported it to Vasiṣṭha. Vasiṣṭha also said to those sages: “Having gone to Kailāsa and having first seen god Maheśvara, and then having got permission from Śiva and gone to Pārvatī’s abode, we shall request the goddess and tell her everything properly.” The excellent sages, saying “All right”, went to Śaṅkara’s abode, and saluted the god of gods. Being honoured by Vīrabhadra, they informed him this: “The wife of Śoṇa has been kidnapped.”

66b-71. Śiva said to the best sages: “I had already known this. Her death is untimely. (Still the span of) her life is a hundred years (more). For those who have met with an untimely death, there is life again. She will give birth to ten sons; she will have beauty and good fortune also. Ascertaining this, you have come here, O brāhmaṇas. All this is certain about people that have gone to Yama’s world. (But) there is no other course for those who have come to my heaven. Formerly, at the time when her vital breath went out of her body (i.e. at the time of her death) she had uttered my name (viz. Hara). By that the writing of Yama was wiped. Then how (can) a decision (be had) about her life? Or you (better) tell the entire (account) to (Pārvatī) the daughter of the (Himālaya) Mountain.” Then the brāhmaṇas went to see the feet of Pārvatī.

72-75. All of them saluted the mother. Viśvamitra said these (words): “O mother, having formerly protected the wives who were helpless and forlorn and children who had lost their parents, you have always been one who gave whatever was desired. This Kalā is my grand-daughter only. Having propitiated you, she had obtained this Śoṇa as her husband. This is the fruit of your worship. O Aparṇā (i.e. Pārvatī), I shall get (back) Kalā through penance, or through charity, or through vows and fasts. I desire to eat food served by her. How (can I have it)?”

Pārvatī said:

76. I give the wife as she is desired to be (by her husband). I am unable to part with her. What do you think, O sage?

Viśvāmitra said:

77. I spoke without any fear as you are (our) mother. O mother, this sage Śoṇa will (now) request you.

Śoṇa said:

78. I love that wife (i.e. Kalā) only, (since) the chaste one gave (me) more than said (i.e. asked for by me). Give me that wife only. Otherwise death would come (to me).

Pārvatī said:

79-80a. The wife and husband (should be) equal to (i.e. fit for) each other. Those that are not equal (i.e. fit) are condemned. This one is not proper for you. I shall give you a suitable one. I shall not desert her who came to my abode without a body.

Śoṇa said:

80b-83a. If you do not give (back) this wife, then give me another dear to me; and give me, as an excellent boon, kingdom, and devotion to Śiva.

“It will be just like this.” Speaking thus, she said to the sages: “Here, in my (house), you will enjoy for three days. To please god Śiva, eight brāhmaṇas are always to be fed on every Monday, O best sages”.

83b-87a. As one desires, one should commence this vow anywhere. When a year is over, one should get fashioned (the image of) the lord with gold weighing four niṣkas or half of it. One should assign all these (articles)—a pair of fine white garments, two chowries, also a couple of fans, wooden sandals, shoes, an umbrella—to a brāhmaṇa. Having given gifts to brāhmaṇas, one should dismiss the brāhmaṇas. A wise man should do so at the time of the conclusion, the beginning and in the middle (of the vow).

87b-93. Every day he (should offer) worship to Śiva, the highest soul. The hymn to be recited at the time of the worship is: ‘We know (the lustre) of the Puruṣa. We reflect upon that (lustre) of Mahādeva. May Rudra, therefore, urge us on’. He should worship the god on an altar or in an image. He himself endowed with (i.e. observing) celibacy, should eat once (a day). This is said to be the auspicious vow of (i.e. in honour of) Śiva. It gives pleasure to Śiva. One, a man or a woman, who devoutly practises this (vow), always follows Śaṅkara like his shadow. Today Monday has come (i.e. it is Monday). So meal (will be taken) after mid-day. O you best sages, all of you, after having performed the forenoon rites, please eat food (here).” Hearing the words of the mother (i.e. Pārvatī), and saying “All right”, they went to river Gaṅgā for the performance of religious rites.

94-100. Performing their mid-day rites in the confluence and having worshipped the lord of the universe with the sixteen articles of worship, they went to Pārvatī’s house and saluted her. By the order of the mother of the worlds, Śālaṅkāyana’s son arranged for the formalities like washing the feet. He took the pañcagandhaka (i.e. five fragrant substances) and applied them to (the bodies of) the sages. He who would give pañcagandhaka, would obtain a great kingdom; and being like Cupid, he would be dear to women. He too, who would offer (presents) to Viṣṇu, would become like Cupid. He who would long for Śiva (and observe a vow) for five years on Kailāsa, would be born as a king having all fragrances, would enjoy pleasures, whould move (as he likes), would behave according to his desire. Musk, sandal, camphor with double agaru are (together) called pañcagandhaka. It is auspicious in all rites.

101-107. When the illustrious brāhmaṇas, to whose bodies pañcagandha was applied, were seated, there came an old, weak, brāhmaṇa dressed like a mad man. He was stark naked, was disabled due to old age and was hurrying. He was bald-headed; he suffered from asthma; he very much hiccoughed; he was oppressed with hunger. He was oozing saliva, had bent with a brush-like moustache and phlegm and his steps were faltering. (He was accompanied by) a girl sixteen years old; she was decorated with all ornaments. She was endowed with form and beauty. She was excellently beautiful in the world. She was looking at men here and there; she was singing; she was dancing, looking at her husband; she was laughing at him. She troubled her old husband (saying): “O weak, mean man, come quickly. O old man, by supporting your hand constantly, I am afflicted. Ornaments, garments, fragrances, garlands, unguents, laughter, singing, also drinking, decoration, a good house, affluence in all seasons are for the augmentation of sex only.

108-112a. Sex alone is the purpose of all desires. If all the pleasures are placed together (on one side) and pleasure of sex remains (i.e. is placed on the other side), and if they are weighed with a balance (then) sexual pleasure is a hundred times more (weighty). Then having obtained (a husband like) you what will a woman like me do?” She, holding him by his hand, spoke these and other words. He gave this reply to her: “What shall we do? Our destiny is like this, knowing me to be like this, do not strike me with bad words.” Such a brāhmaṇa went to Pārvatī’s house at that time. Not recognising Pārvatī at all he spoke these words:

The brāhmaṇa said:

112b-114a. O sage, know me to be a brāhmaṇa who has come here for food at the time of (serving the) meals. Do not feed the brāhmaṇas.

His wife said (these) words: “Where is the sage? This is just a woman. The words of a blind man are always certainly like this.”

Pārvatī said:

114b-119. Having washed his feet, make him sit on a seat.

She has not satisfied the brāhmaṇa having a vessel (decked) with good jewels by the food cooked in a golden vessel. Then Ambikā (i.e. Pārvatī) called Arundhatī who expounded the Vedas and made her dress the food. Kalā, Arundhatī and the chaste Anasūyā, who were decorated with garlands, sandal, and sacred rice-grains, dressed separately the articles of food of six flavours. When the brāhmaṇas were eating, that naked, brāhmaṇa (-like) figure in a moment ate everything. The ladies could not give (i.e. serve food) to others. Then that goddess Girijā herself started giving (i.e. serving) food, as the brāhmaṇa in a moment ate up whatever was served.

120-124. He desired to eat, along with his beloved, everything that had remained in the vessels. Then Ambikā took it and gave it saying, “Let this be inexhaustible.” Then he desired to eat with the left hand. Then also saying, “Let this food be inexhaustible for you”, gave it to him. Then the best brāhmaṇa produced a thousand hands like this, and desired to eat. The goddess gave him again and again, but did not get angry. Then the brāhmaṇa, realising that he could not divert her mind, washed his hands and feet, and with a fragrant substance applied to his hands, said these words to Pārvatī: “I am pleased. Ask for a boon.”

Pārvatī said:

125-127. O best brāhmaṇa, even if you are capable of granting me a boon, what is the use of the boon to me, since Śaṅkara is my husband.

Then the brāhmaṇa said to the goddess: “Of what kind is Śaṅkara? Is he suitable or not for you? He would be suitable for you, and not otherwise. Handsomeness and cleverness are liked by women. How otherwise such an auspicious woman would have come under my influence?”

Pārvatī said:

128. O brāhmaṇa, having heard your wife’s words, and also your words, this is untrue. O brāhmaṇa, is it untruth or venom?

Brāhmaṇa said:

129. I shall tie your braid; sit upon my lap. If your mind will be diverted, wherefrom would be your chastity (i.e. how can you be called chaste).

Pārvatī said:

130-136. O best brāhmaṇa, my vow is to sit on the lap of Śaṅkara only.

Then the highest god, knowing the mind of Pārvatī, became a youth of sixteen years. His tied hair was very glossy. His charming eyes were very affectionate. His body was (fair) like cow’s milk. His handsomeness was like that of a crore of Cupids. He was adorned with all ornaments. He had spread both his hands on the shoulder of the woman seated by his side. He sang gently as (Śiva) with Umā. Then Śambhu dragged Pārvatī with his hand, and smiled. Putting both his hands on the two shoulders of the lady (i.e. Pārvatī), he, with all ornaments (on his body), and with pleasing eyes, with his body full of joy and sung (i.e. praised) by sages, sang and danced at that time. By meditating upon Śiva like this, he (i.e. a man) has no grief for hundreds of crores of existences. Joy always comes to him. Thus praised by the best sages, he changed the girl into Viṣṇu. Then that Pārvatī who was pleased, said to the trident-holder:

Pārvatī said:

137-141a. Why is it that taking recourse to this condition and turning Viṣṇu into a young girl. Why did you not come in your natural (i.e. original) forms (as Śiva and Viṣṇu)?

Śiva said: “In this vow the food (taken as) a guest is auspicious. I know that those who do not have dejection obtain perfection. It is definite that when there is dejection, the vow is improper. He would, O respectable lady, (stay) in my city, will be endowed with all enjoyments, and living along with his wife, sons and relatives, his (full) life as told in the Vedas, will later go to Vārāṇasī, and having died (there) will obtain salvation.”

Śambhu said:

141b-145. When the god remained there, the sages went round him, keeping him to the right, thrice, then saluting five times, again having gone round him, again being (i.e. prostrating themselves) like a staff, and being dismissed by him, went out from that place. Then Śoṇa obtained his wife whose body was auspicious and who was not censured (i.e. was praised). The brāhmaṇa religiously ruled in the country called Bhārata. The devotee of Śiva enjoyed all human pleasures. He was always engaged in charity. He always performed sacrifices and always listened to (the recital of) the Purāṇas. When he died, he went to the auspicious heaven of lord Śaṅkara.

Śambhu said:

146-147. As the occasion had come, I told (you) the importance of the utterance of his names. It destroys all the sins of the listeners—the devotees. It gives all auspicious things. It always gives a good wife and a (good) kingdom. It is auspicious. It gives (i.e. creates in one) devotion to Śiva. It is to be observed. A man should not tell it to any one.