invisible; one sees only the white colour of the milk. Similarly, one sees the gross
body of a Jiva while the Consciousness remains hidden from view.
The situation is reversed in the case of Isha. Here, the Consciousness dominates,
and all the grosser aspects of creation lay hidden just like the case of milk in the water
of a flowing river. We recognise the ‘water’ of the river, and ‘not the denser liquid
known as milk’ that is present in it.
Now, the question is: If ‘Isha’ is supposed to be pure and holy Consciousness,
then why should it have even a trace of negativity in him? The answer is clear: The
whole creation is a visible manifestation of the invisible Isha. Isha permeates every
pore of this creation, surrounding it from the outside and living within it at the same
time. This being the case, all the traits of this creation, whether good and positive, or
bad and negative, would be reflected in and tagged to Isha. Being an integral part of
this creation, Isha cannot remain immune to the effects of the good or the bad traits of
creation. But that is all, for none of these traits actually define the true nature of Isha.
The traits are, at the most, sticking to or hanging to the main body of virtues of Isha,
and as soon as this creation dissolves, these hangings also vanish, and out comes the
immaculate nature of Isha.
*The difference between an Isha and a Jiva, and the relationship between them
has been narrated in detail in Ram Charit Manas, Aranya Kand, from Doha no. 14—
to Doha no. 16.]‚¢÷È ‚„U¡ U U‚◊⁄UÕ ÷ªflÊŸÊ – ∞Á„U Á’’Ê„°U ‚’ Á’Áœ ∑§ÀÿÊŸÊH 3H
sambhu sahaja samaratha bhagavānā. ēhi bibāham̐ saba bidhi kalyānā. 3.
Lord Shiva, put in simple words, is the all-able Lord God (“Bhagwaan”). Hence, this
marriage (between Uma and Shiva) will be auspicious and a provider of well-being in
all possible ways^1. (3)
[Note—Refer: Chaupai line no. 6 that precedes Doha no. 70 herein below.
(^1) This verse concludes what has been said by Narad earlier in verse no. 4 that preceded
Doha no. 69. He clearly indicates in this verse that Himwaan and Maina should stop
worrying about who would be a suitable groom for Uma, and also remove their fears
about the perceived negative traits of Shiva. Instead, they should not focus their
attention as to how their daughter could find the hands of Shiva in marriage.
Narad was all-knowing and wise (refer: Doha no. 66), so he could easily realise
the storm blowing in the minds of the parents. So he told them, in the following verse
nos. 4-8 and Doha no. 70, how to bring into effect what he has just prophesised.]
ŒÈ⁄UÊ⁄UÊäÿ ¬Ò •„U®„U ◊„U‚Í – •Ê‚ÈÃÙ· ¬ÈÁŸ Á∑§∞° ∑§‹‚ÍH 4H
¡ı¥ Ã¬È ∑§⁄ÒU ∑ȧ◊ÊÁ⁄U ÃÈEgÊ⁄UË – ÷ÊÁfl©U ◊Á≈U ‚∑§®„U ÁòʬÈ⁄UÊ⁄UËH 5H
durārādhya pai ahahiṁ mahēsū. āsutōṣa puni ki'ēm̐ kalēsū. 4.
jauṁ tapu karai kumāri tumhārī. bhāvi'u mēṭi sakahiṁ tripurārī. 5.
Though it is certainly true that it is very difficult to please Lord Mahesh (Shiva), yet it
is also true that he is as easily and quickly pleased (“Aashutosh”) if one is determined
to do so and takes the necessary trouble to propitiate him (by doing penance and
undergoing hardships with a single-minded devotion for the Lord). (4)
Therefore, if your daughter does severe Tapa (penance, austerity and suffering
of hardship for a cause) to please Lord Tripurari (Shiva), then be reassured that the
all-able Lord can even erase the lines of fate that seem to be detrimental for her future
happiness and well-being^1. (5)