Chapter 22 - The Birth of Pārvatī

[Sanskrit text for this chapter is available]

Nārada said:

1. Having assumed the form of Markas Devas who had been humiliated thus, accompanied by Mahendra, went to the abode of the Self-born Lord.

2. Thereupon, Brahmā who was surprised, spoke to those leading Suras, “Stay here in your own forms. There is no fear from Tāraka here.”

3. Thereupon, Devas who resumed their own forms and whose lotus-like faces had become faded, bowed down to him like sons bowing down to their father. All of them eulogized him then:

4. “Obeisance to you, the source of the universe, the cause, the protector and the annihilator of the universe. Obeisance to you. O lord, these are the three states of yours:

5. At the outset, you created the waters and cast semen virile therein. It became the Golden Egg in which the worlds including mobile and immobile beings (took shape).

6. In the Vedas they call you one with the Cosmic Form (Virāḍ-rūpa).^[1] Your single form is like this: Pātāla is the root (i.e. sole) of the foot. The heel and the foot are Rasātala.

7-8. Mahātala is the ankle; Talātala is the calf; Sutala is the knee; Vitala and Atala are the thighs; the surface of the earth is the hip; the sky-surface is the navel; the region of the luminaries is the region of the chest and the heavenly world is called the arms.

9. The world of Mahaḥ is the neck; Janaloka is glorified as the face; Tapoloka is the forehead and Satya Loka is cited as the head.

10. The sun and the moon are the eyes; the cardinal points are the ears and the Aśvins the nose. The expounders of the Vedas say that you are the Ātman abiding in the Brahmarandhra (‘the aperture on the crown of the head’).

11. Those who remember this Virāḍ Rūpa and worship it become rid of the bondage of births and attain you, the Supreme region.

12. Thus they praise: You are gross as stationed in the middle of living beings; your subtle form is meditated upon in imagination. Therefore, the Vedas say that you are omnipresent. O Lotus-born, to you we offer worship assuredly (id).”

13. On being eulogized thus, Virañci became extremely compassionate. Though he knew (everything), he spoke thus in order to pacify them:

14. “All of you are extremely miserable and wretched; your lotus-like faces have become faded. Your weapons have been snatched away from you. Suddenly your ornaments and garments have been lost.

15. O Devas, the vexation and mortification to which you are subjected affect me too, because in ray Vairāja body you are termed as the arms.

16-17. (Defective) Whatever is dignified and exalted; whatever possessed intrinsic strength; whatever is virtuous and powerful (is my body). In it you are in the place of my arms. These my arms have been destroyed. Indeed my arms were cut off by that wicked-minded one. It behoves you to say, O Devas, what he has done unto you.”

Devas said:

18. We have been insulted and injured very much by the son of Vajrāṅga, O Lord, to whom you had granted boons. That you do know exactly.

19. The shore of the ocean near the mouth of the river Mahī, the holy spot Śārvika has been forcibly occupied by him, O Lord. It has been turned into a desert.

20. All the supernatural powers of all Devas have been taken away by him. In the form of a great Bhūta (spirit) he alone is the lord of the universe.

21. The Moon, the Sun, the Planets, the Stars and others belonging to the Deva-side have been dismissed by him and those belonging to the Daitya-side have been appointed by him (in their place).

22. We were held captive by him and derided very much. By the favour of Viṣṇu we somehow extricated ourselves from the difficult situation.

23. We have sought refuge (in you). We are afflicted. We are distressed due to hunger and thirst. Considering that we have been the preservers of Dharma (virtue and piety), it behoves you to protect (us).

24. On being told thus by Suras about the misdemeanour of the Daitya, the Self-bora Lord pondered over it truthfully and then said to Suras:

25. “Tāraka, the Daitya, cannot be killed by anyone whether Sura or Asura. The Lord by whom he will be killed is not yet born.

26-28. By means of his penance he became so refulgent that he was capable to burn the three worlds. He was then prevented by me by making him choose the boons he liked. That Daitya chose the boon that his death should be from a seven-day old infant. That seven-day old infant who will be born to Śaṅkara will be the slayer of Tāraka, the hero.

29. The auspicious goddess named Satî who immolated herself as a result of the insult and disrespect from Dakṣa, will be born as the daughter of Himācala.

30. Effort should be made for the union of that goddess and Śaṅkara. Undoubtedly, I shall do whatever remains to be done in this task.”

31. Devas, on being told thus directly by the Lotus-born Lord, bowed down to him and went to Meru in the form of Markas.

32. When Devas had gone, Lord Brahmā, the grandfather of the worlds, remembered Niśā (‘Night’), his own body born formerly.

33. Then the goddess Night approached and stood near Brahmā. On seeing her the Lord told her (i.e. Night) in a lonely place:

34. “O (goddess) Night, a great task of the Devas has come up. That has to be carried out by you, O gentle lady. Listen to the exact nature of the task.

35-39- There is a Lord of Daityas named Tāraka. He is a comet unto the Suras. He has never been conquered. In order to liquidate him, Lord Śiva will procreate a son. He will bring about the destruction of that Daitya Tāraka.

At the outset, when I was born I saw lord Ardhanārīśvara standing in front. He was standing pervading the entire universe. On seeing him, I told him ‘Worship the Lord with devotion.’ Thereupon the female became separate from the male. All the women in the three worlds are proclaimed as born of the female. The eleven Rudras and male ones are born of the male part. On seeing the female, I told my son Dakṣa:

40. ‘Accept this daughter. The universe is mine as well as yours. This will be your daughter saving you from the miserable hell named Puṃ.’

41. On being told thus by me, Dakṣa adopted her as his daughter. After giving her the name Satī, he devoutly gave her to Rudra.

42. On a certain occasion, the father insulted her. He was a person of sinful resolve, a stigma on the family, a person of suicidal activities, a wicked soul.

43. Those who do not honour Rudra are clearly blots on the family. They are Piśācas (‘Ghosts’). They become wicked souls and Brahma-Rākṣasas.

44. On account of insult from him (Dakṣa), the goddess cast off her body. The Yajña was destroyed by Bhava. These and (subsequent things) are known to you.

45. Now she will be born as the daughter of Himālaya. Certainly, she will attain Maheśvara as her husband.

46. Therefore, this is the job to be carried out by you. Enter the womb of Menā and turn her complexion black so that she will be Kālī (‘dark-complexioned’).

47-49. On being laughed at by Rudra, she will perform a great penance. After concluding her holy observances the goddess herself will become fierce and formidable. Then she will herself regain the extremely fair complexion. Being separated from her, he will consider the entire space of the three worlds a void.

He will perform a severe penance waiting for the goddess, in a cave of the same (Himālaya) mountain which is frequented by Siddhas.

50. The great son born to them who have performed great penances, will be the annihilator of Daitya Tāraka.

51. O splendid lady, without penance there can never be any achievement anywhere. Penance is called the root of all Siddhis (‘miraculous powers’),

52. O goddess, the Dānavas whose leaders will be Caṇḍa and Ṃuṇḍa and who cannot be vanquished by the whole world should be killed by you after coming out of the body (of Pārvatī).

53. O goddess, since you will kill Caṇḍa and Muṇḍa, you will become famous by the name Cāmuṇḍā^[2] in the world.

54. Thereupon, O goddess. O bestower of boons, the world will worship you in different forms and ways. You who can go wherever you like, will accomplish their desires.

55-56. Excellent Brāhmaṇas worship you as Gāyatrī with Oṃkāra as her face. Kings of very great power (will worship you) as Ūrjitā (‘having great power and potentiality’) and bestower of strength. Vaiśyas worship (you) as Bhūti (‘prosperity’). Similarly, O splendid one, Śūdras worship as Śivā.

You are Kṣānti (‘forbearance’) of the sages, which cannot be agitated. You are Dayā (mercy) of those who have holy observances and restraints.

57-59. You are Nīti (‘policy’) of those who make strategic movements. You have the great collection of Upāyas (’expedients’). You are the environment of wealth and riches. You are considered as the vital air. You are the Yukti (‘device’) of all the living beings. You are the Gati (‘goal’) of all embodied ones. You are Rati (‘pleasure’) of those who are inclined towards pleasure. You are Prīti (‘affection’) of those who see things dear to the heart. You are Kānti (‘lustre’) of those who have splendid forms. You are Śānti (‘peace’) of those who perform auspicious holy rites. You are Bhrānti (‘delusion’) of those who have deluded minds. You are the fruit (i.e. merit) of those who perform Kratus (‘sacrifices’).

60. You are the great foreshore of the oceans. You are Līlā (‘dalliance’) of those who lead graceful romantic lives. You are Saṃbhūti (‘origin and existence’) of the objects. You are the Sthiti (‘preservation’) protecting the worlds.

61. You are the night of destruction (at the end of the world), the destroyer of all the groups of the worlds. You are Vibhāvarī (‘night’), the bestower of the pleasure of the beloved’s embrace.

62. Be pleased with us. We have bowed down. Look at us with gracious eyes.

63. Those who eulogize you, O auspicious one, in this manner and worship you, will invariably attain all their desires. There is no doubt about this.”

64. On being told thus the goddess Niśā joined her palms in reverence. Saying “So be it” she hurriedly went, at the outset, to the great abode of Himālaya.

65. There in a great mansion with gem-studded walls, she saw Menā with pale yellowish white complexion and lotus-like face.

66. She was seated with a slight bend to one side where the breasts protruded with the nipples somewhat dark in colour. Medicinal herbs had been tied to her limbs after being charged with excellent Mantras.

67-68. When the pair of lotus-like eyes of Menā closed slightly, the goddess of Night, at the instance of Brahmā, entered the mouth of the mother of the mother of the universe and gradually entered her stomach. The goddess Vibhāvarī (‘Night’) coloured the complexion of the goddess, mother of Guha.

69. Thereafter, in the excellent Brāhma Muhūrta (i.e. early dawn), Menā, the bestower of auspiciousness on the universe, the beloved wife of Himagiri, gave birth (to a daughter) of splendid face.

70. When she was born, all the living beings, the mobile as well as the immobile ones, became happy. All the residents of all the worlds were joyful.

71. The minds of cruel animals and embodied beings became calm. The refulgence of all the luminaries was enhanced.

72. The plants and the medicinal herbs of the forest yielded tasty fruits and fragrant flowers. The sky became devoid of cloudiness and clear.

73. The wind was very pleasing to the touch. The quarters were very charming. All the scriptures that had been forgotten became manifest.

74-76. At that time the power of important holy spots became highly meritorious. Everyone had faith in truth, virtue, study of the Vedas, Yajña, charitable gifts and penance at the time of the birth of Guha’s mother.

In the firmament, the immortal ones with their eyes blooming with delight, showered flowers. Devas, the chiefs of whom were Hari, Brahmā, Mahendra, the Sun, the Wind and the Fire gods released showers of flowers over the splendid abode of Menā.

77-80. The great mountains beginning with Meru assumed physical forms and took part in that great festival. They were rendered splendid by means of Vīrakāṃsyas (i.e. bell metal plates to hold Nīrājana lamps during waving ceremony). Oceans and Rivers also came from all sides. At that time Himavān became worthy of being served, worshipped and approached by all the mobile and immobile beings in the world, O descendant of Bharata. After enjoying the great festival all of them went back to their respective abodes.

Footnotes and references:

[1]:

VV. 6-10 describe the Cosmic Form (Virāḍ-rūpo [rūpa?]) of god Brahmā.

[2]:

Apart from the popular etymology of Cāmuṇḍā from Caṇḍa and Muṇḍa, god Brahmā praises (in vv. 54-63), Niśā, his former body as if she is the highest deity. The subordinate position of Niśā becomes obvious in v. 64.