jā'i dēkhi ati prēma umahi ura lāvahiṁ.
bilapahiṁ bāma bidhātahi dōṣa lagāvahiṁ. 31.
jau na hōhiṁ maṅgala maga sura bidhi bādhaka.
tau abhimata phala pāvahiṁ kari śramu sādhaka. 32.
31-32. They (the parents and other relatives of Parvati) went to the place where she
was staying while serving Lord Shiva and doing Tapa (penance) to please the Lord.
They were very sad about her future. When they met her, they embraced her
affectionately, grieving and lamenting at the uncertain future that stared at her face,
because the possibility of her now marrying Shiva had become remote. They accused
the creator Brahma and other Gods of acting maliciously and ruining the future of
Parvati. (31)
They said that if the Creator and the Gods do not interfere and unnecessarily
cause obstacles/hindrances in the path of seekers, then the latter would be able to
achieve their desired goals very easily. (32)
[Note—The parents accused the Gods of being selfish and jealous of everyone. They
did not like that Parvati should marry Lord Shiva and start a family, as they feared
that the future son of Lord Shiva would be superior to them and would undermine
their authority and hegemony in this creation. So they decided to play spoil-sport by
sending Kamdeo to disturb Shiva’s meditation and making the Lord wrathful. They
succeeded in their plan because as the events turned out Shiva indeed got angry, burnt
Kamdeo, and then left the place where Parvati was serving him to go to an
undisclosed location where she can’t have access to him.
In reality, as we already know, this was not the fact. The Gods had sent Kamdeo so
that Lord Shiva could be instigated to have a desire to marry Parvati. The Gods were
indeed selfish, but Parvati marrying Shiva served their interest, and was not against
it—because the son who will be born out of this wedlock would be able to kill the
demon Tarkaasur. This incident has a lesson for all of us—more often than not we
accuse the Gods for being unfavourable towards us because the things do not go the
way we want. The reality might be different than what we think.]
lk/kd dysl lqukb lc xkSfjfg fugksjr /kke dksA
dks lqub dkfg lksgk; ?kj fpr pgr panz yykedksAA
leq>kb lcfg n`<+kb euq firq ekrq] vk;lq ikb dSA
ykxh dju iqfu vxeq riq rqylh dgS fdfe xkbdSAA4AA
sādhaka kalēsa sunā'i saba gaurihi nihōrata dhāma kō.
kō suna'i kāhi sōhāya ghara cita cahata candra lalāmakō.
samujhā'i sabahi dṛṛhā'i manu pitu mātu, āyasu pā'i kai.
lāgī karana puni agamu tapu tulasī kahai kimi gā'ikai. 4.
Chanda 4. Telling her about the various troubles and tribulations, the miseries and
torments, and the extreme difficulties which aspirants/seekers have to suffer from,
everyone present there begged Gauri (Parvati) to come back home. [Parvati’s parents
and kith and kin tried to convince her that it is extremely difficult to please the Gods,
and it is all the more difficult when the God is Lord Shiva who is renowned for his
asceticsm and renunciation. It’s a dream that will elude her. So she should abandon
her stubbornness and become practical by returning home.]
But who listens to them and who likes to go back home? For Parvati’s mind
and heart were eager to attain the Lord whose ornamentation is the moon. [That is,