Adhyaya 22: Gaurī’s Rebirth, Umā’s Austerities, Rudra’s Test, and the Himalayan Wedding

Verse 1

महातपा उवाच । तस्मिन् निवसतस्तस्य रुद्रस्य परमेष्ठिनः । चुकोप गौरी देवस्य पितुर्वैरमनुस्मरन् ॥ २२.१ ॥

Mahātapā said: While that supreme lord Rudra was dwelling there, Gaurī became angered, recalling the enmity connected with the god’s father.

Verse 2

चिन्तयामास दक्षस्य अनेनापकृतं पुरा । यज्ञो विध्वंसितो यस्मात् तस्माच्चान्यां तनूमहम् ॥ २२.२ ॥

He reflected: “Formerly, an offense was committed against Dakṣa by this one; because of that the sacrifice was destroyed. Therefore I shall assume another form.”

Verse 3

आराध्य तपसा तस्य गृहे भूत्वा व्रजाम्यहम् । कथं गच्छामि पितरं दक्षं क्षपितबान्धवम् ॥ २२.३ ॥

Having propitiated him through austerity and having come to be in his household, how can I go to my father Dakṣa, whose kinsmen have been destroyed?

Verse 4

भवपत्नी च दुहिता एवं संचिन्त्य सुन्दरी । जगाम तपसे शैलं हिमवन्तं महागिरिम् ॥ २२.४ ॥

Thus reflecting, Bhava’s wife—also (his) daughter, the beautiful woman—went for ascetic practice to the mountain, Himavant, the great peak.

Verse 5

तत्र कालेन महता क्षपयन्ती कलेवरम् । स्वशरीराग्निना दग्धा ततः शैलसुता अभवत् ॥ २२.५ ॥

There, after a long passage of time, wearing away her bodily frame, she was consumed by the fire of her own body; thereafter she became the Daughter of the Mountain.

Verse 6

उमा नामेति महती कृष्णा चेत्यभिधानतः । लब्ध्वा तु शोभनां मूर्तिं हिमवन्तगृहे शुभा ॥ २२.६ ॥

She was known by the distinguished name “Umā,” and also by the appellation “Kṛṣṇā.” Having obtained a beautiful form, the auspicious one dwelt in the house of Himavant.

Verse 7

पुनस्तपश्चकारोग्रं देवं स्मृत्वा त्रिलोचनम् । असावेव पतिर्मह्यमित्युक्त्वा तपसि स्थिता ॥ २२.७ ॥

Then again she undertook intense austerity; remembering the three-eyed deity, she said, “He alone is my husband,” and remained steadfast in ascetic practice.

Verse 8

कुर्वन्त्या तत् तपश्चोग्रं हिमवन्ते महागिरौ । कालेन महता देवस्तपसाराधितस्तया ॥ २२.८ ॥

While she was performing that fierce austerity on Himavat, the great mountain, after a long time the deity was propitiated by her ascetic practice.

Verse 9

अजगामाश्रमं तस्या विप्रो भूत्वा महेश्वरः । वृद्धः शिथिलसर्वाङ्गः स्खलंश्चैव पदे पदे ॥ २२.९ ॥

Mahēśvara went to her hermitage, having assumed the form of a brāhmaṇa—aged, with all his limbs loosened and infirm, and stumbling at every step.

Verse 10

कृच्छ्रात् तस्याः समीपं तु आगत्य द्विजसत्तमः । बुभुक्षितोऽस्मि मे देहि भद्रे भोज्यं द्विजस्य तु ॥ २२.१० ॥

With difficulty, the best of the twice-born approached her and said: “I am hungry. Noble lady, give me food—fare suitable for a brāhmaṇa.”

Verse 11

एवमुक्ता तदा कन्या उमा शैलसुता शुभा । उवाच ब्राह्मणं भोज्यं दद्मि विप्र फलादिकम् । कुरु स्नानं द्रुतं विप्र भुञ्जस्वान्नं यदृच्छया ॥ २२.११ ॥

Thus addressed, the auspicious maiden Umā, daughter of the mountain, spoke to the brāhmaṇa: “O vipra, I shall give you food—fruits and the like. Perform your bath quickly, O vipra, and partake of the meal that has come to you unbidden (by chance).”

Verse 12

एवमुक्तस्तदा विप्रस्तस्य पार्श्वे महानदीम् । गङ्गां जगाम स्नानार्थी स्नानं कर्त्तुमवातरात् ॥ २२.१२ ॥

Thus addressed, the brāhmaṇa then went to the great river Gaṅgā nearby; seeking to bathe, he descended in order to perform the ritual bath.

Verse 13

स्नानं तु कुर्वता तेन रुद्रेण द्विजरूपिणा । भूत्वा मायामयं भीमं मकरं भयदर्शनम् । ग्राहितस्तु तदा विप्रस्तेन दुष्टेन मद्गुणा ॥ २२.१३ ॥

Then, while that Rudra—assuming the form of a brāhmaṇa—was performing the ritual bath, he became (by illusion) a terrifying makara, a fearsome sight; and at that time the brāhmaṇa was seized by that wicked one, Madguṇa.

Verse 14

दृष्ट्वा धृतमथात्मानं मकरॆण बलीयसा । वृद्धमात्मानमन्यं तां दर्शयन् वाक्यमब्रवीत् ॥ २२.१४ ॥

Then, seeing himself seized by a mightier makara, and showing her another form of himself—aged—he spoke these words.

Verse 15

अब्रह्मण्यं गतं कन्ये धावस्वानय मां रुषः । यावन्नायाति विकृतिं तावन्मां त्रातुमर्हसि ॥ २२.१५ ॥

“O maiden, he has fallen into misconduct toward the brāhmaṇa order; run and bring him back to me at once. Before he comes to a state of further distortion, you ought to protect me.”

Verse 16

एवमुक्ता तदा कन्या चिन्तयामास पार्वती । पितृभावेन शैलेन्द्रं भर्तृभावेन शङ्करम् । स्पृशामि तपसा पूता कथं विप्रं स्पृशाम्यहम् ॥ २२.१६ ॥

Thus addressed, the maiden Pārvatī reflected: “Regarding the lord of the mountains as a father, and Śaṅkara as a husband, I—purified by austerity—may touch them; but how can I touch a brāhmaṇa?”

Verse 17

यद्येनं नापकर्षामि मकरॆण जले धृतम् । तदानिं ब्रह्मवध्याऽ मे भवतीति न संशयः ॥ २२.१७ ॥

“If I do not pull him out, held in the water by a makara, then at that very moment the guilt of brahma-hatyā—the slaying of a brāhmaṇa—will be mine; of this there is no doubt.”

Verse 18

अन्यव्यतिक्रमे धर्ममपनेतुं च शक्यते । ब्रह्मवध्याः पुनर्नैवमेवमुक्त्वा गता त्वरम् ॥ २२.१८ ॥

“For other transgressions, one may remove the fault in accordance with dharma; but for brahma-hatyā—the killing of a brāhmaṇa—it is not so.” Having spoken thus, she departed quickly.

Verse 19

सा गत्वा त्वरितं भीरुर् गृहीत्वा पाणिना द्विजम् । चकर्षान्तर्-जलात् तावत् स्वयं भूतपतिर् हरः ॥ २२.१९ ॥

She, frightened, went quickly and, taking the twice-born man (dvija) by the hand, drew him up from within the water; meanwhile Hara himself—the lord of beings—was present and acted.

Verse 20

यमाराध्य तपश्चर्त्तुमारब्धं शैलपुत्र्याः । स एव भगवान् रुद्रस्तस्याः पाणौ विलम्बत ॥ २२.२० ॥

Having propitiated him with worship, the daughter of the mountain (Śailaputrī) began the practice of austerity; and that very Lord Rudra himself became present at her hand—meaning, she attained him as her spouse.

Verse 21

तं दृष्ट्वा लज्जिता देवी पूर्वत्यागमनुस्मरन् । न किञ्चिदुत्तरं सुभ्रूर्वदति स्म सुलज्जिता ॥ २२.२१ ॥

Seeing him, the Goddess—ashamed and recalling her former departure—gave no reply at all; the fair-browed one, deeply embarrassed, remained silent.

Verse 22

तूष्णीम्भूतां तु तां दृष्ट्वा गौरीं रुद्रो हसन्निव । पाणौ गृहीत्वा मां भद्रे कथं त्यक्तुमिहार्हसि ॥ २२.२२ ॥

Seeing Gaurī fallen silent, Rudra—almost as if smiling—took hold of my hand and said: “O auspicious lady, how could you deem it proper to abandon me here?”

Verse 23

मत्पाणिग्रहणं भद्रे वृथा यदि करिष्यसि । तदानीं ब्रह्मणः पुत्र्यामाहारार्थं ब्रवीम्यहम् ॥ २२.२३ ॥

“O gentle lady, if you intend to make my taking of your hand (in marriage) futile, then at that time I shall speak of Brahmā’s daughter in connection with obtaining sustenance.”

Verse 24

न भवेत् परिहासोऽयमुक्ता देवी परापरा । लज्जमाना तदा वाक्यं वदति स्मितपूर्वकम् ॥ २२.२४ ॥

Thus addressed, the Goddess—both transcendent and immanent—said: “Let this not be taken as mere jest.” Then, with modesty, she spoke her words, preceded by a gentle smile.

Verse 25

देवदेव त्रिलोकेश त्वदर्थोऽयं समुद्यमः । प्राग्जन्माराधितो भर्त्ता भवान् देवो महेश्वरः ॥ २२.२५ ॥

“O god of gods, Lord of the three worlds—this effort is undertaken for your sake. In a former birth, you were worshipped as the sustaining lord; you are the divine Maheśvara.”

Verse 26

इदानीं मे भवान् देवः पतिर्नान्यो भविष्यति । किन्तु स्वामी पिता मह्यं शैलेन्द्रो मे व्रजामि तम् । अनुज्ञाप्य विधानॆन ततः पाणिं गृहीष्यसि ॥ २२.२६ ॥

Now, O divine one, you shall be my husband—none other. Yet my father, the mountain-lord Śailendra, is my guardian; I shall go to him. Having obtained his consent according to proper rite, then you shall take my hand in marriage.

Verse 27

एवमुक्त्वा तदा देवी पितरं प्रति भामिनी । कृताञ्जलिपुटा भूत्वा हिमवन्तमुवाच ह ॥ २२.२७ ॥

Having spoken thus, the goddess—radiant and intent—turned toward her father; with palms joined in reverence, she addressed Himavān.

Verse 28

अतोऽन्यजन्मभर्त्ता मे रुद्रो दक्षमखान्तकः । इदानीं तपसा सैव ध्यातोऽभूद्गतिभावनः ॥ २२.२८ ॥

Therefore Rudra—who was my husband in another birth, the destroyer of Dakṣa’s sacrifice—has now been contemplated by her through ascetic practice, becoming the one who brings about her destined course.

Verse 29

स च विश्वपतिर्भूत्वा ब्राह्मणो मे तपोवनम् । आगत्य भोजनार्थाय याचयामास शङ्करः । मया स्नातुं व्रजस्वेति चोदितो जाह्नवीं गतः ॥ २२.२९ ॥

And he—though the Lord of the universe, appearing as a brāhmaṇa—came to my grove of austerities. Śaṅkara asked for food. Instructed by me, “Go and bathe,” he went to the Jāhnavī, the Gaṅgā.

Verse 30

तत्रासौ वृद्धकायेन द्विजरूपेण शङ्करः । मकरेण धृतस्तूर्णं अब्रह्महण्यमुवाच ह ॥ २२.३० ॥

There, Śaṅkara—assuming the body of an old man and the form of a brāhmaṇa—was swiftly seized by a makara; and then he addressed Abrahahmaṇya.

Verse 31

ब्रह्महत्याभयात् तात मया पाणौ धृतस्ततः । धृतमात्रः स्वकं देहं दर्शयामास शङ्करः ॥ २२.३१ ॥

Out of fear of the consequence of brahma-hatyā, dear one, I then held him by the hand. The moment he was held, Śaṅkara revealed his own true body.

Verse 32

ततो मामब्रवीद् देवः पाणिग्रहणमागताम् । भवती देवि मा किञ्चिद् विचारय तपोधने ॥ २२.३२ ॥

Then the god addressed me, who had come for the rite of taking the hand in marriage: “O goddess—O treasure of ascetic merit—do not deliberate about anything.”

Verse 33

एवमुक्ता त्वहं तेन शङ्करेण महात्मना । तदनुज्ञाप्य देवेशं भवन्तं प्रष्टुमागता । इदानीं यत्क्षमं कार्यं तच्छीघ्रं संविधीयताम् ॥ २२.३३ ॥

Thus addressed by that great-souled Śaṅkara, I—having obtained permission from the Lord of the gods—have come to question you. Now, whatever action is appropriate, let it be arranged without delay.

Verse 34

एवं श्रुत्वा तदा वाक्यं शैलराजो मुदा युतः । उवाच दुहितां धन्यां तस्मिन् काले वराननाम् ॥ २२.३४ ॥

Having thus heard those words, the lord of the mountain—filled with joy—at that time addressed his blessed daughter, the fair-faced one.

Verse 35

पुत्रि धन्योऽस्म्यहं लोके यस्य रुद्रः स्वयं हरः । जामाता भविता देवि त्वयापत्यवतामहम् । स्थापितो मूर्ध्नि देवानामपि पुत्रि त्वया ह्यहम् ॥ २२.३५ ॥

“Daughter, I am fortunate in the world, for Rudra—Hara himself—will become my son-in-law. O goddess, through you I shall become one who has offspring; indeed, daughter, by you I have been established even in the foremost rank among the gods.”

Verse 36

स्थीयतां क्षणमेकं तु यावदागमनं मम । एवमुक्त्वा गतो राजा शैलानां ब्रह्मणोऽन्तिकम् ॥ २२.३६ ॥

“Stay only for a single moment, until I return.” Having spoken thus, the king went to the presence of Brahmā among the mountains.

Verse 37

तत्र दृष्ट्वा महात्मानं सर्वदेवपितामहम् । उवाच प्रणतो भूत्वा ब्रह्माणं शैलराट् ततः ॥ २२.३७ ॥

There, upon seeing the great-souled Brahmā—the grandsire of all the gods—the king of mountains then spoke, having bowed down in reverence.

Verse 38

देवो मा दुहिता मह्यं तां रुद्राय ददाम्यहम् । त्वया देव अनुज्ञातस्तत्करोमि प्रसाधि माम् ॥ २२.३८ ॥

O god, she is my daughter; I give her to Rudra. Having been permitted by you, O deity, I do that—be gracious to me.

Verse 39

ततो ब्रह्मा प्रीतमना याहि रुद्राय तां शुभाम् । प्रयच्छोवाच देवानां तदा लोकपितामहः ॥ २२.३९ ॥

Then Brahmā, pleased in mind, said: “Go—grant that auspicious one/boon to Rudra.” Thus spoke the grandsire of the worlds, the forefather of the gods, at that time.

Verse 40

एवमुक्तः शैलराजः स्ववेश्मागम्य सत्वरम् । देवानृषीन् सिद्धसङ्घान् चामन्त्रयत सत्वरम् ॥ २२.४० ॥

Thus addressed, the lord of the mountain promptly returned to his own residence and, without delay, summoned the gods, the seers (ṛṣis), and the assemblies of Siddhas.

Verse 41

तुम्बुरुं नारदं चैव हाहाहूहूं तथैव च । स गत्वा किन्नरांश्चैव असुरान् राक्षसानपि ॥ २२.४१ ॥

He set forth with Tumburu and Nārada, and likewise with Hāhāhūhū; and he went also to the Kinnaras, as well as to the Asuras and the Rākṣasas.

Verse 42

पर्वताः सरितः शैलाः वृक्षाः ओषधयस्तथा । आगताः मूर्त्तिमन्तो वै पर्वताः सङ्गमोपलाः । हिमवद्दुहितुर्द्रष्टुं विवाहं शङ्करेण ह ॥ २२.४२ ॥

Mountains, rivers, rocky peaks, trees, and medicinal herbs likewise arrived—indeed, the mountains came embodied, together with the confluence-stones—so as to behold the wedding of Himavat’s daughter with Śaṅkara.

Verse 43

तत्र वेदिः क्षितिश्चासीद् कलशाः सप्त सागराः । सूर्यॊ दीपस्तथा सोमः सरितो ववहुर् जलम् ॥ २२.४३ ॥

There, the altar-platform (vedi) and the earth (kṣiti) were present; the seven oceans were like vessels (kalaśas). The Sun served as a lamp, and likewise the Moon; and the rivers flowed bearing water.

Verse 44

एवं विवाहसामग्रीं कृत्वा शैलवराधिपः । प्रेषयामास रुद्राय समीपं मन्दरं गिरिम् ॥ २२.४४ ॥

Thus, having arranged the requisites for the marriage, the lord of the foremost mountains dispatched a message to Rudra, to the nearby Mandara mountain.

Verse 45

स तदा मन्दरोक्‍तस्तु शङ्करो द्रुतमाययौ । विधिना सोमया पाणिं जग्राह परमेश्वरः ॥ २२.४५ ॥

Then, urged by Mandara’s words, Śaṅkara quickly came. In accordance with the prescribed rite, the Supreme Lord took Somā’s hand in marriage.

Verse 46

तत्रोत्सवे पर्वतनारदौ द्वौ जगुश्च सिद्धा ननृतुर्वनस्पतीः । पुष्पाण्यनेकानि विचिक्षिपुः शुभाः ननर्तुरुच्चैः सुरयोषितो भृशम् ॥ २२.४६ ॥

At that festival, Parvata and Nārada sang; the Siddhas danced; the forest trees swayed as if in dance; many auspicious flowers were strewn; and the celestial women danced loudly, with great exuberance.

Verse 47

तस्मिन् विवाहे सलिलप्रवाहे चतुर्मुखो लोकपरः स्वसंस्थः । उवाच कन्यां भव पुत्रि लोके नारी प्रभर्त्ता तव चान्यपुंसाम् ॥ इत्येवमुक्त्वा स उमां सरुद्रां पितामहः स्वं पुरमाजगाम ॥ २२.४७ ॥

At that wedding, amid the flowing waters, the four-faced Brahmā—devoted to the welfare of the worlds and abiding in his own station—addressed the maiden: “Be thus, daughter, in the world: a woman is a guide and a support for you, and for other men as well.” Having spoken so, Pitāmaha (Brahmā) departed to his own city, leaving Umā together with Rudra.

Verse 48

जामातरं पर्वतराट् सुपूज्य विसर्जयामास विभुं स सोमम् । देवान्श्च दैत्यान् विविधानृषींश्च सम्पूज्य सर्वान् विविधैस्तु वस्तुभिः । विभूषणैर्वस्त्रवरान्नदानैः—र्विसर्जयामास तदाद्रिमुख्यान् ॥२२.४८॥

Having duly honored his son-in-law—Soma, the mighty one—the lord of mountains dismissed him. And after reverently honoring all—the various Devas, Daityas, and Ṛṣis—with manifold offerings, he likewise sent away those foremost among mountains, with ornaments, fine garments, excellent food, and gifts.

Verse 49

स वीतशोको विरजो विशुद्धः शुभाननां देववराय दत्त्वा । उमां महात्मा हिमवानद्रिराजः पैतामहे लोक इवाध्वरे भात् ॥ २२.४९ ॥

Free from grief, stainless and purified, the great-souled Himavān—the king of mountains—after giving Umā of auspicious countenance to the foremost of the gods, shone in the ancestral (paitāmaha) world as though in a sacrificial rite.

Verse 50

इतीरितेयं तव राजसत्तम प्रसूतिरॆषा न विदुर्यां सुरासुराः । स्वयम्भुदक्षादिराजः त्रिजन्मभिर्गौरीविवाहोऽपि मया सुकीर्तितः ॥ २२.५० ॥

Thus, O best of kings, your lineage has been recounted—a lineage not fully known even to gods and asuras. The primordial king Dakṣa, born of Svayambhū, and the account of Gaurī’s marriage across three births, have also been clearly narrated by me.

Verse 51

श्रीवराह उवाच । एवं सा गौरिनाम्ना तु कारणान्मूर्तिमागता । सम्बभूव यथा प्रोक्तं प्रजापालाय पृच्छते । ऋषिणा महता पूर्वं तपसा भावितात्मना ॥ २२.५१ ॥

Śrī Varāha said: Thus she—known by the name Gaurī—through a causal circumstance assumed bodily form, and came into being exactly as previously declared, in response to the inquiry of Prajāpāla, earlier posed by a great ṛṣi whose self had been refined by austerity (tapas).

Verse 52

गौर्याः उत्पत्तिर् एषा वै कथिता परमर्षिणा । विवाहश्च यथा वृत्तस् तत्सर्वं कथितं तव ॥ २२.५२ ॥

The origin of Gaurī has indeed been related by the supreme seer; and the manner in which the marriage occurred—of all that, everything has been recounted to you.

Verse 53

एतत्सर्वं तु गौर्या वै सम्पन्नं तु तृतीयया । तस्यां तिथौ तृतीयायां लवणं वर्जयेन्नरः । यश्चोपोष्यति नारी वा सा सौभाग्यं तु विन्दति ॥ २२.५३ ॥

All of this, indeed, is said to be fulfilled for Gaurī on the third lunar day (tṛtīyā). On that tṛtīyā tithi one should avoid salt; and whichever woman observes a fast (upavāsa), she attains saubhāgya—good fortune and auspicious marital well-being.

Verse 54

दुर्भगा या तु नारी स्यात् पुरुषश्चातिदुर्भगः । एतच्छ्रुत्वा तृतीयायां लवणं तु विवर्जयेत् ॥ २२.५४ ॥

If a woman becomes unfortunate, and a man becomes exceedingly unfortunate—having heard this, one should abstain from salt on the tṛtīyā, the third lunar day.

Verse 55

सर्वकामानवाप्नोति सौभाग्यं द्रव्यसम्पदम् । आरोग्यं च सदा लोके कान्तिं पुष्टिं च विन्दति ॥ २२.५५ ॥

One attains all desired aims—saubhāgya and the prosperity of wealth; and in the world one continually obtains health, radiance (kānti), and nourishment and well-being (puṣṭi).