World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 562

its ashes to his body. Brahmā, Visnu, Siva perform their duties of creation, sustenance and dissolution of the world under her direction and are subordinate to Her. Paramasiva is superior to Siva and Goddess is reclining upon Him as if on a paryanka. She is Ahopurusikā \.e.Ahambhāva of the Lord. She is described as Sarasvati-the wife of Brahmā by some, while some know Her as Laksmi-the spouse of Visnu or as the mate of Siva. In fact, she is a Supreme Goddess, who is the partner of the Supreme Brahman, the Mahāmāyā, evolving the entire cosmos. All gods and other things in the world perish at time of the great dissolution, but only Śiva, being Her husband remains permanent. गिरामाहुर्देवीं दुहिणगृहिणीमागमविदो
हरेः पत्नी पद्मां हरसहचरीमद्रितनयाम् । तुरीया कापि त्वं दुरधिगमनिः सीममहिमा
महामाये विश्वं भ्रमयसि परब्रह्ममहिषि ॥ ९८ ॥
The first part of verses 1-41 is sometimes designated as Anandalaharī. It describes the Supreme nature of the Goddess, as Sakti or Supreme Feminine Power In this world. She is also described as Devī, Arunā, Pārvatī, Aparnā, Candī, Umā, Bhavānī, Satī, Mātā, Ambā. She is Himogirisutā or Tuhinagirikanyā and Harasahacari or Haramahisī. She is the mother of two sons, Ganeśla and Kārtikeya, who due to relishing the nectar like milk of Her breast which infuses the Sāttvika temperament, have remained celibate, who have never indulged in the physical dalliance with their wives. She is sometimes identified with Sarasvatī-the wife of Brahmā (Virañcipreyası), but Sarasvati is also said to distinct from the Goddess and praising Her. Thus through out the text, the Goddess is Pārvati- in Her Turīyā form, with equilibrium of qualities and Sarasvati - the Sättvika form, in rare cases. But She is never referred to as Mahākāli or Laksmī or Renukā or Mahisāsuramardini or Sākambharī or other forms of Saptamātrkās. This shows that She is not described in any of Her fierce /terrific forms, which represent Her Rājasa or Tāmasa character. Her worship as delineated here is in Her Turīyā form, for emancipation or in Her Sattvika form, bestowing Supreme wisdom.
The text describes the beauty of the Goddess from the head to the foot (kesādi- pādānta). The beauty of each part of Her body is vividly narrated with poetic fancies in verses 42 to 92 and the greatness of the Goddess in general is emphasized. E.g. Her diadem(42), hair(43), the parting of Her hair(44), Her lotus like smiling face ( 45), forehead(46), eye-brows( 47), three eyes(48), glance( 49), ears( 50), nose( 61), lips, Smile, Tongue, chin, four arms, hands, breasts, navel, slender waist, hips and buttocks, Two feet.
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