emotions, stop wailing and being sentimental for this is not the time for these things.
(Chanda line no. 1)
Whatever is written in my fate, sorrow or happiness, I will get it wherever I
go. [Even if you become stubborn and force me to retract from my vows of marrying
Shiva in the hope that you will marry me to someone else where I will find happiness,
you are sadly mistaken because if my destiny ordains sorrows and sufferings for me I
will have to face them and endure them no matter where I go. Even if you keep me
unmarried, I will still have to suffer. So please act wisely and abandon this
childishness that you are showing now.]^1 ’ (Chanda line no. 2)
When all the assembled women heard these polite and pleasant words of Uma
(Parvati)--- (Chanda line no. 3)
---all of them blamed the Creator in various ways (that he is accustomed to
creating confusing by making the world full of oddities, ironies and paradoxes)^2 even
as tears (of grief and sympathy for her) flowed from their eyes. (Chanda line no. 4)
[Note—^1 A similar idea is expressed in Ram Charit Manas, Ayodhya Kand,
Chaupai line nos. 5-8 that precede Doha no. 150.
(^2) Refer: Ram Charit Manas, Ayodhya Kand, Doha no. 119 along with its preceding
Chaupai line nos. 2-8, and Chaupai line no. 1 that follows it where such ironies and paradoxes
are described.]
ŒÙ0. ÃÁ„U •fl‚⁄U ŸÊ⁄UŒ ‚Á„Uà •L§ Á⁄UÁ· ‚# ‚◊Ö
‚◊ÊøÊ⁄U ‚ÈÁŸ ÃÈÁ„UŸÁªÁ⁄U ªflŸ ÃÈ⁄Uà ÁŸ∑§ÃH 97H
dōhā.
tēhi avasara nārada sahita aru riṣi sapta samēta.
samācāra suni tuhinagiri gavanē turata nikēta. 97.
At that time, the king known as “Tuhin-giri” (i.e. Himwaan) went to his home (where
Parvati was trying to pacify her agitated mother) along with sage Narad and the Sapta-
rishis. (Doha no. 97)
[Note—The king was very wise. He brought along with him all the sages who were
involved in this episode: (i) Narad because he was the one who had been instrumental
in motivating Parvati to do Tapa for Shiva, and because he was accused both by the
Sapta-rishis as well as by Parvati’s mother of ruining her future, and (ii) the Sapta-
rishis because they had tried to detract Parvati on two occasions by trying to persuade
her to abandon her vows of marrying Lord Shiva, and giving the general impression
that Narad always throws a spanner in the future happiness of a person by giving a
wrong advice.
He did this to clear the air and remove all traces of doubts in the mind of his
daughter as well as her mother. When Narad and the Sapta-rishis would stand
shoulder-to-shoulder in a friendly manner and explain things up front, all confusions
and consternations would be dispelled. It is necessary to do it because otherwise both
Parvati and her mother would harbour ill-will towards these great and holy sages who
were honourable and had no ill-intention to run the future of Parvati. They were just
doing their duties as best as they could.
Narad would get a chance to explain why he had suggested Lord Shiva as the
possible groom for Parvati (refer: Doha no. 98 along with its preceding Chaupai line
nos. 1-8 and Chanda line nos. 1-4).
The Sapta-rishis would get a chance to signal that whatever they had said about
Narad was part of a strategy to test Parvati’s devotion for Shiva and her sincerity, and