(^2) Even the Sapta-rishis have praised Parvati by honouring her with this title of
being a “Jagdamba”, as well as the fact that she is the eternal companion of Lord
Shiva in Ram Charit Manas, Baal Kand, Doha no. 81 along with its preceding
Chaupai line no. 8.
(^3) Even modern science has proved that “cosmic energy” of the creation possesses
these virtues—it is unborn, it is everlasting, and it is imperishable. Energy can be
converted from one form to another, but it does not decay and vanish into oblivion.
For example, energy of friction converts into heat, sound and light energies; the
kinetic energy converts into electric energy in an electric generator, and electric
energy converts into light and heat energies in an electric bulb. But energy never
vanishes for good.
The word “Shakti” here alludes to the metaphysical conception of creation and its
regulation by Brahm, the Supreme Being, who uses his cosmic dynamic powers to
control it. Brahm himself does not physically involve in any activity, but employs his
power and authority to carry out his wishes just like an emperor who does not do
anything personally, physically, but employes his powers and authority as an emperor
to get thingd done as he wishes them to be done.
(^4) The power and authority of Brahm, and the dynamic energy needed to carry out
his wishes are represented by Brahm’s “Shakti”. Shakti is as indespensible for Brahm
as an emperor’s power and authority is for him. This fact is metaphorically and
iconographically depicted in the form of Shakti being the consort of Brahm, or
Parvati being the inseparable half of Shiva.
Here, the cosmic “Shakti” (dynamism, power, energy and authority) of “Brahm”
(the Supreme Being and the cosmic Lord of creation), and “Brahm” himself have
been personified in the form of ‘Parvati’ and ‘Shiva’ respectively.
(^5) This is because of what has been said in Chaupai line no. 3—viz. she is ‘without
a birth’, she is ‘eternal’, she is ‘imperishable’. These virtues preclude her taking a
physical birth with a gross body in the usual manner in which ordinary mortal
creatures are born by the process of conception in a mother’s womb. She just ‘reveals
or manifests’ herself like fire and wind elements.]
¡Ÿ◊Ë¥ ¬ ̋Õ◊ Œë¿U ªÎ„U ¡Êß ̧ – ŸÊ◊È ‚ÃË ‚È¢Œ⁄U ÃŸÈ ¬Êß ̧H 5H
ÄU°„È°U ‚ÃË ‚¢∑§⁄UÁ„U Á’’Ê„UË¥ – ∑§ÕÊ ¬ ̋Á‚h ‚∑§‹ ¡ª ◊Ê„UË¥H 6H
janamīṁ prathama daccha gṛha jā'ī. nāmu satī sundara tanu pā'ī. 5.
taham̐hum̐ satī saṅkarahi bibāhīṁ. kathā prasid'dha sakala jaga māhīṁ. 6.
[Now, Narad tells the assembly the story of Parvati’s previous life in brief.]
In her previous life she went and took birth^1 in the household of Daksha as his
daughter named “Sati” who had a beautiful form. (5)
Even in that birth as Sati, she was married to Lord Shiva. This story is world-
famous (and therefore I am not cooking-up any cock-and-bull imaginary story to
justify my actions or to mislead you). (6)
[Note—^1 The wording is perfect; it endorses what has already been said in verse nos.
3-4 herein above. The cosmic Shakti went and revealed it’s self in a physical form
which the world recognised as the ‘birth of a daughter of Daksha Prajaapti’. In that
manifestation of Shakti, her father named her Sati in accordance with the convention
amongst all the living beings who assign a name to their sons and daughters. Like in
the present case where revelation of Shakti as “Parvati” has not been recognised by
anyone around her, “Sati’s” true form was also unknown to her father Daksha in the
previous case.]