The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes sharabha’s story which is chapter 201 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the two hundred first chapter of the Uttara-Khanda (Concluding Section) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.

Chapter 201 - Śarabha’s Story

[Sanskrit text for this chapter is available]

Nārada said:

1-2. The two, the father and the son, got down from the tree, and seeing that even sinners got the position of Viṣṇu, were very much amazed. The best brāhmaṇa Śivaśarman, having heard the praise, expressed by the (two) attendants, of the holy place, spoke to Viṣṇuśarman, his son:

Śivaśarman said:

3-6. The bhilla and the lion have easily reached that position which is not easy to be reached by the brāhmaṇas even with penance practised. Observe the greatness of the holy place. It is not possible to praise in appropriate terms this best holy place, due to the power of which those who had committed sins from birth to death have obtained identity of form with Viṣṇu, O son? What a great disparity there is between the divine birth of Brahmā, which is from pure Sattva and difficult to be had even by gods on the one hand, and the Tamas-born lion and bhilla on the other! But this holy place is having a wonderful efficacy. O dear one, a being after having reached the end (of the fruits) of his actions. falls from the position of Brahman. (But) a being meeting death here (in this holy place), fashioned by (Bṛhaspati) the preceptor of the gods, has no fall from Viṣṇu’s position.

Nārada said:

7-16. O king, the best brāhmaṇa, having actually seen the greatness of this holy place of Bṛhaspati, proceeded to bathe there. Having washed his face, teeth, feet and purified his mind, and having put on a garment with five hems, and having tied his tuft of hair, he remembered Viṣṇu, with the recitation of the verse Aśvakrāntā... He touched the clay on the bank, made a mark (on his forehead) with it, and again got into the water. There, plunging into the water and facing the current, he again got up. Remembering Viṣṇu and Gaṅgā, purifying the people, he again plunged. Again getting up he remembered the seven cities[1] like Ayodhyā; again dedicating his mind to Govinda, he plunged into the water. Having bathed duly he put on garments that were washed; and having come out the best brāhmaṇa put a mark (on his forehead). The restrained one put darbhas into his hands, on his feet and tufted hair. He duly performed the sandhyā (prayer) and offered oblations of three kinds. The honoured one made a respectful offering to the Sun with flowers, and the best brāhmaṇa, putting his folded palms on his head, saluted (the Sun). The best brāhmaṇa offered worship to Viṣṇu whose feet are revered by the world, beginning with an invocation and ending with an offering of eatables. Having performed the rites and seated comfortably, he, remembering fully the acts of his former birth, said to his son like that:

Śivaśarman said:

17-26. O Viṣṇuśarman, O dear one, your words are not false, since due to a bath here I had the recollection of my deeds in the former birth. O glorious one, listen to what I tell you. Formerly I was born in the family of wealthy and religious merchants. My father named Śarabha lived in the city of Kānyakubja. Resorting to the wealth of piety he obtained much wealth by trade. He, with his body seized by old age and his mind afflicted by anxiety, passed a long time, (but) a son was not born to him. The best merchant day and night thought like this: ‘My wealth, though collected to a large extent, is in vain without a son. Even a rich person having no son is indebted to his dead ancestors, as a cloud full of water but not showing (it), is to the cātakas. A man conquers the three worlds by means of progeny having piety as the foremost (virtue), as a king conquers an enemy difficult to conquer by means of power[2] of three kinds. Pure progeny pleases parents of good minds as sweet and true words that are spoken please friends and foes. The glory of the father enhances by means of the son’s prosperity, as the pure water of the ocean by means of the moon. Therefore, a man should strive with his body or wealth to beget a son. Without him the two (i.e. the body and wealth) of men, having (momentary) life like that (of a flash) of lightning, are useless.’

27-34. When he was thinking like this, the excellent sage, Devala, having suprasensual knowledge, came there to give (him) a boon. Seeing him coming (my) father got up from (his) seat, and giving him a respectful offering and water to wash his feet with, saluted the sage with his head (bent down). Having made him sit on the seat offered with his own hand, my father asked the best sage Devala, of divine appearance: “O best sage, welcome to you. (I hope) there is happiness in your family, and the religious observances like penance and study of the Vedas are free from obstacles. I hope, guests come to your hermitage at the (proper) time. I hope, the trees in your hermitage bear fruits as desired by you. I hope, tigers etc. coming to your hermitage do not entertain hostility towards deer etc. as brothers towards their brothers. Your moving about on the earth gives joy to the householders. How (can it be) otherwise? How can they, engaged in (the affairs in) their houses, have your sight? O sage, granted that you, having your mind fixed on the dust particles on Viṣṇu’s feet have absolutely no desire for anything; but quickly tell me about the purpose of your arrival.”

Śivaśarman said:

35. Thus addressed that sage Devala, honoured by gods, desiring to know the thought in his mind, said to the great trader:

Devala said:

36-41. O best merchant, you have righteously collected much wealth, with which, O you knowing piety, perform obligatory and optional rites. A man gets respect in the king’s assembly due to wealth, as a good (i.e. brave) warrior gets success in a battle due to valour. A householder, getting wealth, makes a great advance, as a bull, getting grains ripe in autumn, gets nourishment, O chief merchant. Relatives and other people do not leave the wealthy persons as bees do not abandon a tree with flowers containing honey. Due to want of wealth, the householders are fully reduced to feebleness, as the lakes without water in summer. O chief merchant, that ample wealth is there in your house. Why then, are your limbs feeble? (Please) tell me, if it is not a secret.

The merchant said:

42-45. You are like the fathers specially engaged in instructing (people) in their welfare. What is there to be concealed by men like me, who are (just) like your sons? O best sage, due to your favour I am fully happy. I am unhappy only due to want of a son in my old age. Know that the feebleness of my limbs is due to that, O best sage. I am afraid (of the repayment) of the debt to my dead ancestors, and of falling down (due to the non-repayment). O sage, suggest an expedient by which I shall have a son. For people like you there is nothing that cannot be done on the earth.

Śivaśarman said:

46-47. Having heard these words of the best merchant, Devala, having made his mind steady for a moment, and with his eyes closed, thought. Devala, having suprasensual knowledge, saw the obstacle in my father’s having a child, and recollecting (it) said:

Devala said:

48-62. O vaiśya, I shall tell you what beautiful idea this your religious wife formerly had in her mind. ‘O Gaurī, O you dear to Śambhu, when I shall be pregnant, I shall please you with foods having the six flavours;[3] (so also) with incense, rows of lights, tāmbūlas, dances, songs coming out of lutes, and smearings of various kinds.’ Your wife having promised like this in front of her friends remained devoutly waiting for the time (of pregnancy). This your wife conceived in that month only. Then all her friends of affectionate hearts spoke to her: “O fortunate one, the pregnancy longed for by you, has been bestowed on you. Therefore, do what is promised to the goddess. Otherwise, there would be an obstacle due to the change wrought by her. Goddesses give boons or curses when they are (either) propitiated or angered.” Thus addressed by her friends your highly virtuous, loyal wife, full of joy, modestly said to you: “O lord, I desire to worship Gaurī fulfilling all desires, due to whose grace I have had my desired object.” O best merchant, hearing these auspicious words of your wife, you took her to be pregnant. Being delighted with great gaiety you instantly ordered your servants to bring the requisites of worship. You then gave her all the things brought by them, so also honey, food, grapes, perfumes, etc. Then she, calling all her friends, said to them: “O friends, taking the collection of materials brought for the worship of Ambikā, you, taking the requisites of worship, go to the temple of Ambikā, and please the goddess with worship laid down by the rules. In our family a pregnant woman does not move out of the house. Therefore, I shall not come. You (please) go to worship her.”

63-81. Thus ordered, the friends, taking the materials (of worship), went to the temple of Ambikā, which was the abode of intoxicated bees moving (here and there). It was crowded with groups of mango trees on which flocks of cuckoos were sporting. It was adorned with swans, cranes and geese. There were spotless lotuses. It was surrounded by parrots and (other) birds talking about the virtues of Mahādeva. There were the friends of Umā engaged in sprinkling garlands and creepers. There the ground was purified by light plantings of the steps of the lord of Umā. There were celestial trees on the boundary of the water bound by crystal stones. It was resounding with (the sound of) the gandharvas that were singing, accompanying the dance of Pārvatī’s lord. There the mango tree, campaka trees, koraka trees were slightly tossed by gentle breezes. The bowers of creepers had the echoes of the notes of the dancing peacocks. It was brightened by her sports, and had flashing brightness like that of jewels. Those (friends) whose husbands were alive went there and saluted the daughter of the (Himalaya) Mountain; and going round her (image) keeping (it) to their right, they said with devotion: “O Jagadambā, salutation to you. Give us happiness, O you who are dear to Śiva. Accept this offering brought for your worship. There is a merchant Śarabha by name. He has a charming wife. She longed for pregnancy. This worship of you is for having had it. Due to your grace, O you dear to Śambhu, she had that foetus (i.e. she became pregnant). We have laid before you this offering to worship you. In her family a pregnant woman does not move out of the house. Therefore, O goddess, she has not come; be pleased and accept this (offering).” O vaiśya, having said like that to her, the friends of your wife offered the offering duly and worshipped her with sandal etc. Not receiving any reply from Gaurī, they returned home. They told their friend that Śiva’s beloved was dejected. Hearing these words of them, the vaisya woman, being uneasy, thought: ‘Why was Gaurī not pleased? She knows my devotion for her. She knows the worship I offered to her. How can the internal (thoughts) and external (behaviour) of men be not known to (deities) like her? She also knows the reason for which I did not go there. Why was she not pleased by the offering made by me? I do not see any other reason for her dissatisfaction, except my not having gone to that charming temple. What has gone by cannot be changed. After I am delivered of the foetus, I shall go to her temple for worshipping her. Salutation to that wife of Mahādeva. May she cause happiness.’ O vaiśya. speaking like this, your wife remained carrying the foetus.

Śivaśarman said:

82. O Viṣṇuśarman, the father, knowing this former account, asked the very wise, best sage, Devala:

The merchant said:

83-84. O sage, that your daughter-in-law offered the worship as promised. Tell me the cause of Pārvatī’s dejection; since she herself knows the reason why she did not go there, and it was also told to her friends. Then why did she become dejected?

Devala said:

85-86. O best merchant, listen, I am telling you the reason for which Pārvatī’s disappointment, destroying the foetus, took place. When her friends had returned after worshipping Skanda’s mother, Vijayā full of curiosity, said to Pārvatī:

Vijayā said:

87-88. O Girijā, these ladies devoutly made an offering to you. Then, O you of an excellent face, why were you not pleased? To please you they worshipped you with incense, lights and offerings of food. (Instead of being pleased) why are you, on the contrary, disappointed?

Devala said:

89. O merchant, hearing these words of her friend, the goddess, honoured by excellent gods, told her friend Vijayā, the cause of her dejection.

Pārvatī said:

90-96. I know, O friend Vijayā, that the merchant’s wife was unable to move out of the house through lack of discrimination for pregnancy (corrupt reading). Her friends,prompted by her, came to worship me. (Deities) like me do not accept the worship offered through others’ hands. Had her husband come that would have been well. Her foetus neglected by me will fall out (immaturely). O friend, if a lady causes that vow which she herself cannot practise, to be practised by her husband, then the vow of the two does not fail. Or, after having asked (the permission of) her husband, she of a concentrated mind, (could get it practised) by a pre-eminent brāhmaṇa. Since she did not come herself and did not worship me, therefore, I have made her pregnancy void and fruitless. If again, the couple will come and devoutly worship me then they will have a son.

Devala said:

97-101a. O merchant, that curse was not heard by you, or your wife or the friends, so also the favour granted by her. Due to this ignorance of you two, not knowing the counter-rite giving happiness in this world and the next, a son was not born to you. O merchant, I have told you this reason for your not having a child as formerly Vasiṣṭha had told king Dilīpa. As having heard that the king propitiated Nandinī, in the same way, along with your wife propitiate Gaurī, fulfilling desires. As she, being propitiated by king Dilīpa gave him a son, similarly propitiate Gaurī; she will give you a son.

The merchant said:

101b-103. O sage, who is that king Dilīpa, and who is that Nandinī, having propitiated whom that best king obtained a son? Why did the king, leaving the gods like Śiva, giving the fruits to the three castes, propitiate her only for (obtaining) a son? O sage, tell me all this that I ask you. Hearing it, I, with my wife, shall serve that daughter of the (Himalaya) Mountain.

Śivaśarman said:

104. O Viṣṇuśarman, the sage, having heard these words spoken by the polite merchant, my father, commenced telling him Dilīpa’s account, very holy in the world.

Footnotes and references:

[1]:

Saptapurī—The seven cities that are said to be so sacred that death at any one of them is the giver of eternal happiness. They are: Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī. Avantikā, and Dvārāvatī.

[2]:

Śakti: regal power. It has three parts or constituents: Prabhu-śakti or Prabhāva-śakti (the majesty or pre-eminent position of the king himself); Mantra-śakti (the power of good counsel); Utsāha-śakti (the power of energy).

[3]:

Ṣaḍ-rasa: The six flavours: pungent, sour, sweet, saltish, bitter, and astringent.

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