प्रीतिपुरमाहात्म्यम् Prīti Pura Māhātmyam

The Sadguru said:

The peak of Kailasa is seen, very lofty, like the breast of the Earth, covered in a garment of snow.

śrīsadgururuvāca

mahonnataṃ dṛśyate hi kailāsaśikharaṃ bhuvaḥ|

tuṣāravasanāvītaṃ yathaiva stanamaṇḍalam

महोन्नतं · mahonnataṃ — very lofty

दृश्यते · dṛśyate — is seen

हि · hi — indeed

कैलासशिखरं · kailāsaśikharaṃ — the peak of Kailasa

भुवः · bhuvaḥ — of the Earth

तुषारवसनावीतं · tuṣāravasanāvītaṃ — covered in a garment of snow

यथैव · yathaiva — just like

स्तनमण्डलम् · stanamaṇḍalam — the breast-region

भुवः महोन्नतं कैलासशिखरं तुषारवसनावीतं स्तनमण्डलम् इव दृश्यते।

very lofty · is seen · indeed · the peak of Kailasa · of the Earth · covered in a garment of snow · just like · the breast-region

This verse sets the scene by describing the majestic Kailāsa, establishing a divine backdrop for the subsequent revelation of the glory of Prītipura.

Here and there, various gems and minerals shine, like pearls resting upon the breast of a woman.

tatra tatra virājante vividhā ratnadhātavaḥ|

stanamaṇḍalalagnāni mauktikānīva yoṣitām

तत्र · tatra — there

तत्र · tatra — there

विराजन्ते · virājante — shine

विविधा · vividhā — various

रत्नधातवः · ratnadhātavaḥ — gems and minerals

स्तनमण्डललग्नानि · stanamaṇḍalalagnāni — resting on the breast-region

मौक्तिकानीव · mauktikānīva — like pearls

योषिताम् · yoṣitām — of women

तत्र तत्र विविधा रत्नधातवः योषितां स्तनमण्डललग्नानि मौक्तिकानीव विराजन्ते।

there · there · shine · various · gems and minerals · resting on the breast-region · like pearls · of women

The verse uses a simile to describe the beauty of the mountain, enhancing the reader's appreciation of the sacred landscape.

Its beauty is doubled by the touch of the sun's rays, just like the breast of a beloved woman becomes more beautiful by her lover's touch.

ādityakiraṇasparśadviguṇīkṛtakāntimat|

kāntasparśeneva kāntaṃ kāntāyāḥ stanamaṇḍalam

आदित्यकिरणस्पर्शद्विगुणीकृतकान्तिमत् · ādityakiraṇasparśadviguṇīkṛtakāntimat — beauty doubled by the touch of sun's rays

कान्तस्पर्शेनेव · kāntasparśeneva — like the touch of a lover

कान्तं · kāntaṃ — beautiful

कान्तायाः · kāntāyāḥ — of a beloved woman

स्तनमण्डलम् · stanamaṇḍalam — breast-region

आदित्यकिरणस्पर्शद्विगुणीकृतकान्तिमत् तत् कान्तायाः स्तनमण्डलम् कान्तस्पर्शेनेव कान्तं दृश्यते।

beauty doubled by the touch of sun's rays · like the touch of a lover · beautiful · of a beloved woman · breast-region

This verse deepens the aesthetic comparison, suggesting that the divine landscape is as intimate and beautiful as a lover's embrace.

The Ganga flows from the mountain's peak, the giver of food to all, like a stream of milk from a breast, the giver of life to a child.

gaṅgā bhavati śailāgrātsarveṣāmannadāyinī|

bālajīvanadātrīva payodhārā payodharāt

गङ्गा · gaṅgā — the Ganga

भवति · bhavati — becomes

शैलाग्रात् · śailāgrāt — from the mountain peak

सर्वेषाम् · sarveṣām — for all

अन्नदायिनी · annadāyinī — giver of food

बालजीवनदात्रीव · bālajīvanadātrīva — like the giver of life to a child

पयोधारा · payodhārā — stream of milk

पयोधरात् · payodharāt — from the breast

शैलाग्रात् सर्वेषाम् अन्नदायिनी गङ्गा पयोधरात् बालजीवनदात्री पयोधारा इव भवति।

the Ganga · becomes · from the mountain peak · for all · giver of food · like the giver of life to a child · stream of milk · from the breast

The introduction of the Gaṅgā as a life-giving force establishes the spiritual nourishment available at this sacred site.

Ascending the mountain peak, peacocks dance again and again. Flocks of cuckoos sing, perched on the tips of the trees.

āruhya śailaśikharaṃ nṛtyanti śikhino muhuḥ|

kūjanti kokilagaṇā vṛkṣakoṭasaṃsthitāḥ

आरुह्य · āruhya — having ascended

शैलशिखरं · śailaśikharaṃ — the mountain peak

नृत्यन्ति · nṛtyanti — dance

शिखिनो · śikhino — peacocks

मुहुः · muhuḥ — again and again

कूजन्ति · kūjanti — sing

कोकिलगणा · kokilagaṇā — flocks of cuckoos

वृक्षकोटसंस्थिताः · vṛkṣakoṭasaṃsthitāḥ — perched on tree tips

शैलशिखरं आरुह्य शिखिनः मुहुः नृत्यन्ति, वृक्षकोटसंस्थिताः कोकिलगणाः कूजन्ति।

having ascended · the mountain peak · dance · peacocks · again and again · sing · flocks of cuckoos · perched on tree tips

The lively description of nature's joy reflects the auspicious and vibrant atmosphere of the mountain.

That forest, filled with various trees and adorned with sages, shines, served by a gentle breeze rich with the fragrance of flowers.

nānāvṛkṣasamākīrṇaṃ tadvanaṃ munimaṇḍitam|

bhāti puṣpasugandhāḍhyamandamārutasevitam

नानावृक्षसमाकीर्णं · nānāvṛkṣasamākīrṇaṃ — filled with various trees

तद्वनं · tadvanaṃ — that forest

मुनिमण्डितम् · munimaṇḍitam — adorned with sages

भाति · bhāti — shines

पुष्पसुगन्धाढ्यमन्दमारुतसेवितम् · puṣpasugandhāḍhyamandamārutasevitam — served by a gentle breeze rich with flower fragrance

नानावृक्षसमाकीर्णं मुनिमण्डितं तद्वनं पुष्पसुगन्धाढ्यमन्दमारुतसेवितं भाति।

filled with various trees · that forest · adorned with sages · shines · served by a gentle breeze rich with flower fragrance

This verse emphasizes the serenity and purity of the forest, which serves as a fitting environment for sages.

The lake named Mānasa, created long ago by the mind of Shiva for water sports with Umā, is also there.

saro'pi mānasaṃ nāma manasā nirmitaṃ purā|

śivena vārilīlārthamumayā saha vartate

सरोऽपि · saro'pi — the lake also

मानसं · mānasaṃ — Manasa

नाम · nāma — named

मनसा · manasā — by the mind

निर्मितं · nirmitaṃ — created

पुरा · purā — long ago

शिवेन · śivena — by Shiva

वारिलीलार्थम् · vārilīlārtham — for water sports

उमया · umayā — with Uma

सह · saha — together

वर्तते · vartate — exists

शिवेन वारिलीलार्थम् उमया सह मनसा पुरा निर्मितं मानसं नाम सरः अपि वर्तते।

the lake also · Manasa · named · by the mind · created · long ago · by Shiva · for water sports · with Uma · together · exists

The mention of Lake Mānasa introduces the divine play of Śiva and Umā, grounding the location in mythological significance.

It resounds with the calls of swans and cranes amidst the lotuses, is frequented by assemblies of sages, and its reservoir has clear water.

sarasīruhamadhyasthaiḥ kūjitaṃ haṃsasārasaiḥ|

munimaṇḍalasaṃsevyaṃ prasannasalilāśayam

सरसीरुहमध्यस्थैः · sarasīruhamadhyasthaiḥ — situated amidst lotuses

कूजितं · kūjitaṃ — resounding

हंससारसैः · haṃsasārasaiḥ — by swans and cranes

मुनिमण्डलसंसेव्यं · munimaṇḍalasaṃsevyaṃ — frequented by assemblies of sages

प्रसन्नसलिलाशयम् · prasannasalilāśayam — having a clear water reservoir

सरसीरुहमध्यस्थैः हंससारसैः कूजितं मुनिमण्डलसंसेव्यं तत् प्रसन्नसलिलाशयं वर्तते।

situated amidst lotuses · resounding · by swans and cranes · frequented by assemblies of sages · having a clear water reservoir

This verse describes the tranquil and holy nature of the lake, highlighting its suitability for spiritual contemplation.

There, the Devas and Gandharvas, as well as Siddhas and Vidyadharas, rejoice with great delight, devoted to water sports.

tatra devāśca gandharvāḥ siddhavidyādharāstathā|

modante paramaprītā jalakrīḍāparāyaṇāḥ

तत्र · tatra — there

देवाश्च · devāśca — and the Devas

गन्धर्वाः · gandharvāḥ — Gandharvas

सिद्धविद्याधरास्तथा · siddhavidyādharāstathā — and Siddhas and Vidyadharas

मोदन्ते · modante — rejoice

परमप्रीता · paramaprītā — with great delight

जलक्रीडापरायणाः · jalakrīḍāparāyaṇāḥ — devoted to water sports

तत्र देवाः गन्धर्वाः सिद्धविद्याधराः तथा परमप्रीताः जलक्रीडापरायणाः मोदन्ते।

there · and the Devas · Gandharvas · and Siddhas and Vidyadharas · rejoice · with great delight · devoted to water sports

The presence of celestial beings enjoying the lake underscores its status as a divine and auspicious location.

On its bank stands a great, auspicious banyan tree, rich with many leaves and branches, and serving as a refuge for flocks of birds.

**11-12.** In its shade, Shankara, the Lord of the worlds, adorned with the crescent moon, with matted locks, wearing a tiger skin, three-eyed, and ornamented with snakes, the wielder of the Pinaka bow, the blue-throated one, the tranquil husband of Parvati—Hara himself—performs japa for the welfare of the worlds.

tasya tīre mahānāste vaṭavṛkṣaḥ sumaṅgalaḥ|

bahupallavaśākhāḍhyaḥ pakṣijālasamāśritaḥ

तस्य · tasya — its

तीरे · tīre — on the bank

महानास्ते · mahānāste — stands a great

वटवृक्षः · vaṭavṛkṣaḥ — banyan tree

सुमङ्गलः · sumaṅgalaḥ — auspicious

बहुपल्लवशाखाढ्यः · bahupallavaśākhāḍhyaḥ — rich with many leaves and branches

पक्षिजालसमाश्रितः · pakṣijālasamāśritaḥ — refuge for flocks of birds

तस्य तीरे बहुपल्लवशाखाढ्यः पक्षिजालसमाश्रितः सुमङ्गलः महान् वटवृक्षः आस्ते।

its · on the bank · stands a great · banyan tree · auspicious · rich with many leaves and branches · refuge for flocks of birds

The banyan tree serves as the focal point for the narrative, providing a sacred shelter for the Lord of the worlds.

chāyāyāṃ tasya lokeśaḥ śaṅkaraścandraśekharaḥ|

jaṭādharaḥ kṛttivāsāstrinetro nāgabhūṣaṇaḥ

छायायां · chāyāyāṃ — in the shade

तस्य · tasya — of that

लोकेशः · lokeśaḥ — Lord of the worlds

शङ्करश्चन्द्रशेखरः · śaṅkaraścandraśekharaḥ — Shankara adorned with the moon

जटाधरः · jaṭādharaḥ — wearing matted locks

कृत्तिवासास्त्रिनेत्रो · kṛttivāsāstrinetro — clad in tiger skin and three-eyed

नागभूषणः · nāgabhūṣaṇaḥ — ornamented with snakes

तस्य छायायां लोकेशः शङ्करः चन्द्रशेखरः जटाधरः कृत्तिवासाः त्रिनेत्रः नागभूषणः आस्ते।

in the shade · of that · Lord of the worlds · Shankara adorned with the moon · wearing matted locks · clad in tiger skin and three-eyed · ornamented with snakes

This verse introduces Śiva in his meditative form, establishing the central figure of the chapter's devotional inquiry.

pinākī nīlakaṇṭhaśca praśāntaḥ pārvatīpatiḥ|

japaṃ karoti lokānāṃ maṅgalāya svayaṃ haraḥ

पिनाकी · pinākī — wielder of Pinaka

नीलकण्ठश्च · nīlakaṇṭhaśca — and the blue-throated one

प्रशान्तः · praśāntaḥ — tranquil

पार्वतीपतिः · pārvatīpatiḥ — husband of Parvati

जपं · japaṃ — japa

करोति · karoti — performs

लोकानां · lokānāṃ — of the worlds

मङ्गलाय · maṅgalāya — for the welfare

स्वयं · svayaṃ — himself

हरः · haraḥ — Hara

पिनाकी नीलकण्ठः प्रशान्तः पार्वतीपतिः हरः स्वयं लोकानां मङ्गलाय जपं करोति।

wielder of Pinaka · and the blue-throated one · tranquil · husband of Parvati · japa · performs · of the worlds · for the welfare · himself · Hara

The description of Śiva's japa provides the catalyst for Pārvatī's question, setting the stage for the theological discourse.

Seeing him, the Lord of all worlds, chanting with closed eyes, Parvati questioned the supreme Lord, Shiva.

taṃ dṛṣṭvā sarvalokeśaṃ japantaṃ mīlitekṣaṇam|

pārvatī paripapraccha paramaṃ śivamīśvaram

तं · taṃ — him

दृष्ट्वा · dṛṣṭvā — having seen

सर्वलोकेशं · sarvalokeśaṃ — Lord of all worlds

जपन्तं · japantaṃ — chanting

मीलितेक्षणम् · mīlitekṣaṇam — with closed eyes

पार्वती · pārvatī — Parvati

परिपप्रच्छ · paripapraccha — asked

परमं · paramaṃ — supreme

शिवमीश्वरम् · śivamīśvaram — Lord Shiva

मीलितेक्षणं जपन्तं तं सर्वलोकेशं दृष्ट्वा पार्वती परमं शिवम् ईश्वरं परिपप्रच्छ।

him · having seen · Lord of all worlds · chanting · with closed eyes · Parvati · asked · supreme · Lord Shiva

Pārvatī's observation of Śiva's devotion serves as the bridge between the descriptive setting and the philosophical dialogue.

Parvati said:

You yourself are Mahadeva, worshipped by all the gods. Why do you needlessly chant a mantra? Upon which god do you yourself meditate?

pārvatyuvāca

tvamevāsi mahādevaḥ sarvadevanamaskṛtaḥ|

vyarthaṃ japasi kiṃ mantraṃ kaṃ devaṃ dhyāyasi svayam

त्वमेवासि · tvamevāsi — you yourself are

महादेवः · mahādevaḥ — Mahadeva

सर्वदेवनमस्कृतः · sarvadevanamaskṛtaḥ — worshipped by all gods

व्यर्थं · vyarthaṃ — needlessly

जपसि · japasi — you chant

किं · kiṃ — why

मन्त्रं · mantraṃ — mantra

कं · kaṃ — which

देवं · devaṃ — god

ध्यायसि · dhyāyasi — you meditate

स्वयम् · svayam — yourself

त्वं सर्वदेवनमस्कृतः महादेवः असि। किं व्यर्थं मन्त्रं जपसि? स्वयम् कं देवं ध्यायसि?

you yourself are · Mahadeva · worshipped by all gods · needlessly · you chant · why · mantra · which · god · you meditate · yourself

Pārvatī's question challenges the necessity of worship for the Supreme Lord, inviting Śiva to explain the nature of devotion.

Shiva said:

I chant the Tāraka (liberating) mantra, "Rāma, Rāma," O Parvati. I see no other means for souls to cross the ocean of worldly existence.

śiva uvāca

japāmi tārakaṃ mantraṃ rāma rāmeti pārvati|

saṃsāratāraṇopāyaṃ nānyaṃ paśyāmi cātmanām

जपामि · japāmi — I chant

तारकं · tārakaṃ — liberating

मन्त्रं · mantraṃ — mantra

राम · rāma — Rama

रामेति · rāmeti — thus Rama

पार्वति · pārvati — O Parvati

संसारतारणोपायं · saṃsāratāraṇopāyaṃ — means to cross worldly existence

नान्यं · nānyaṃ — no other

पश्यामि · paśyāmi — I see

चात्मनाम् · cātmanām — for souls

पार्वति, अहं राम राम इति तारकं मन्त्रं जपामि। आत्मनां संसारतारणोपायं अन्यं न पश्यामि।

I chant · liberating · mantra · Rama · thus Rama · O Parvati · means to cross worldly existence · no other · I see · for souls

Śiva's response establishes the supremacy of the Rāma-nāma, providing the theological core of the chapter.

There is no restriction of place or time, nor any need for initiation whatsoever. One is freed from all sins by chanting "Rāma, Rāma."

na deśakālaniyamo nopadeśaḥ kathañcana|

mucyate sarvapāpebhyo rāma rāmeti kīrtanāt

न · na — no

देशकालनियमो · deśakālaniyamo — restriction of place or time

नोपदेशः · nopadeśaḥ — no initiation

कथञ्चन · kathañcana — whatsoever

मुच्यते · mucyate — is freed

सर्वपापेभ्यो · sarvapāpebhyo — from all sins

राम · rāma — Rama

रामेति · rāmeti — thus Rama

कीर्तनात् · kīrtanāt — by chanting

देशकालनियमः न, उपदेशः कथञ्चन न। राम राम इति कीर्तनात् सर्वपापेभ्यः मुच्यते।

no · restriction of place or time · no initiation · whatsoever · is freed · from all sins · Rama · thus Rama · by chanting

This verse emphasizes the accessibility and universality of the Rāma-nāma, removing barriers to spiritual practice.

There is no restriction of caste for this; all men are eligible. Women, children, and the elderly, as well as the foolish, blind, and deaf—all are worthy to perform the kirtan of "Rāma, Rāma."

na jātiniyamastasya narāḥ sarve'dhikāriṇaḥ|

striyo bālāśca vṛddhāśca jaḍāndhabadhirāstathā|

kartumarhanti sarve'pi rāma rāmeti kīrtanam

न · na — no

जातिनियमस्तस्य · jātiniyamastasya — restriction of caste for this

नराः · narāḥ — men

सर्वेऽधिकारिणः · sarve'dhikāriṇaḥ — all are eligible

स्त्रियो · striyo — women

बालाश्च · bālāśca — and children

वृद्धाश्च · vṛddhāśca — and the elderly

जडान्धबधिरास्तथा · jaḍāndhabadhirāstathā — and the foolish, blind, and deaf

कर्तुमर्हन्ति · kartumarhanti — are worthy to perform

सर्वेऽपि · sarve'pi — all

कीर्तनम् · kīrtanam — chanting

तस्य जातिनियमः न, सर्वे नराः अधिकारिणः। स्त्रियः बालाः वृद्धाः जडान्धबधिराः तथा सर्वे अपि राम राम इति कीर्तनं कर्तुम् अर्हन्ति।

no · restriction of caste for this · men · all are eligible · women · and children · and the elderly · and the foolish, blind, and deaf · are worthy to perform · all · chanting

The inclusivity of the Rāma-nāma is highlighted here, ensuring that every soul, regardless of status, can attain liberation.

Yogis delight (ramante) in the infinite, conscious bliss of the Supreme Self. Thus, by the word "Rāma" itself, the Supreme Brahman is denoted.

ramante yogino'nante cidānande parātmani|

iti rāmapadenaiva paraṃ brahmābhidhīyate

रमन्ते · ramante — delight

योगिनोऽनन्ते · yogino'nante — yogis in the infinite

चिदानन्दे · cidānande — conscious bliss

परात्मनि · parātmani — in the Supreme Self

इति · iti — thus

रामपदेनैव · rāmapadenaiva — by the word Rama itself

परं · paraṃ — supreme

ब्रह्माभिधीयते · brahmābhidhīyate — Brahman is denoted

योगिनः अनन्ते चिदानन्दे परात्मनि रमन्ते। इति रामपदेन एव परं ब्रह्म अभिधीयते।

delight · yogis in the infinite · conscious bliss · in the Supreme Self · thus · by the word Rama itself · supreme · Brahman is denoted

This verse provides the philosophical justification for the name 'Rāma', equating it with the Supreme Brahman.

Parvati said:

Rāma, the son of Dasharatha, tormented by separation from Sita, weeps in the dreadful forest, his hopes for the kingdom lost.

pārvatyuvāca

sītāvirahasantapto rāmo daśarathātmajaḥ|

rudannāste vane ghore naṣṭarājyamanorathaḥ

सीताविरहसन्तप्तो · sītāvirahasantapto — tormented by separation from Sita

रामो · rāmo — Rama

दशरथात्मजः · daśarathātmajaḥ — son of Dasharatha

रुदन्नास्ते · rudannāste — weeps

वने · vane — in the forest

घोरे · ghore — dreadful

नष्टराज्यमनोरथः · naṣṭarājyamanorathaḥ — hopes for kingdom lost

सीताविरहसन्तप्तः नष्टराज्यमनोरथः दशरथात्मजः रामः घोरे वने रुदन् आस्ते।

tormented by separation from Sita · Rama · son of Dasharatha · weeps · in the forest · dreadful · hopes for kingdom lost

Pārvatī's skepticism reflects the common human perspective, contrasting the divine reality with the apparent suffering of the human incarnation.

You praise this one Rāma, the best of men, who is beset by hardship and loss, as the Supreme Self, O Mahadeva, as if in jest.

saṃyutaṃ kaṣṭanaṣṭābhyāṃ rāmamekaṃ narottamam|

ślāghase tvaṃ mahādeva paramātmeti līlayā

संयुतं · saṃyutaṃ — beset

कष्टनष्टाभ्यां · kaṣṭanaṣṭābhyāṃ — by hardship and loss

राममेकं · rāmamekaṃ — this one Rama

नरोत्तमम् · narottamam — best of men

श्लाघसे · ślāghase — you praise

त्वं · tvaṃ — you

महादेव · mahādeva — Mahadeva

परमात्मेति · paramātmeti — as the Supreme Self

लीलया · līlayā — in jest

महादेव, कष्टनष्टाभ्यां संयुतं नरोत्तमं राममेकं त्वं लीलया परमात्मेति श्लाघसे।

beset · by hardship and loss · this one Rama · best of men · you praise · you · Mahadeva · as the Supreme Self · in jest

Pārvatī's challenge forces Śiva to articulate the nature of divine play (līlā), which is essential for understanding the incarnation.

Shiva said:

I do not say this in jest; it is indeed the truth, O Parvati. Rāma alone is the Supreme Brahman; He performs the divine play (līlā) of a human.

śiva uvāca

na līlayā vadāmyetat satyameva hi pārvati|

rāma eva paraṃ brahma naralīlāṃ karoti saḥ

न · na — not

लीलया · līlayā — in jest/play

वदामि · vadāmi — I speak

एतत् · etat — this

सत्यमेव · satyameva — the truth alone

हि · hi — indeed

पार्वति · pārvati — O Parvati

राम · rāma — Rama

एव · eva — alone

परं · paraṃ — supreme

ब्रह्म · brahma — Brahman

नरलीलां · naralīlāṃ — human play

करोति · karoti — performs

सः · saḥ — He

पार्वति, एतत् न लीलया वदामि, सत्यमेव हि। रामः एव परं ब्रह्म, सः नरलीलां करोति।

not · in jest/play · I speak · this · the truth alone · indeed · O Parvati · Rama · alone · supreme · Brahman · human play · performs · He

Shiva clarifies that his devotion to Rama is not a mere pastime or jest, but a profound theological truth. This establishes the ontological status of Rama as the Supreme Brahman despite his human appearance.

All this is merely a play, a semblance of an incarnation. There is no sorrow or happiness for Him, the attribute-less Supreme Self.

līlāmātramidaṃ sarvamavatāraviḍambanam|

na duḥkhaṃ na sukhaṃ tasya nirguṇasya parātmanaḥ

लीलामात्रम् · līlāmātram — merely a play

इदं · idaṃ — this

सर्वम् · sarvam — all

अवतारविडम्बनम् · avatāraviḍambanam — semblance of an incarnation

न · na — not

दुःखम् · duḥkham — sorrow

न · na — not

सुखम् · sukham — happiness

तस्य · tasya — for Him

निर्गुणस्य · nirguṇasya — of the attribute-less one

परात्मनः · parātmanaḥ — of the Supreme Self

इदं सर्वं लीलामात्रम् अवतारविडम्बनम्। तस्य निर्गुणस्य परात्मनः न दुःखं न सुखम्।

merely a play · this · all · semblance of an incarnation · not · sorrow · not · happiness · for Him · of the attribute-less one · of the Supreme Self

Shiva explains the nature of the avatar, stating that the Supreme Self is untouched by the dualities of sorrow and happiness, framing the incarnation as a divine performance.

The Sadguru said:

Having been told this, the goddess Parvati, wishing to test it, immediately went to Panchavati, taking the form of Sita.

śrīsadgururuvāca

ityuktvā pārvatīdevī parīkṣāṃ kartumicchayā|

prāpa pañcavaṭīṃ sadyaḥ sītārūpadharā satī

इत्युक्त्वा · ityuktvā — having said this

पार्वतीदेवी · pārvatīdevī — Goddess Parvati

परीक्षां · parīkṣāṃ — test

कर्तुम् · kartum — to do

इच्छया · icchayā — with the desire

प्राप · prāpa — reached

पञ्चवटीम् · pañcavaṭīm — Panchavati

सद्यः · sadyaḥ — immediately

सीतारूपधरा · sītārūpadharā — assuming the form of Sita

सती · satī — the virtuous one

इत्युक्त्वा पार्वतीदेवी परीक्षां कर्तुमिच्छया सद्यः सीतारूपधरा सती पञ्चवटीं प्राप।

having said this · Goddess Parvati · test · to do · with the desire · reached · Panchavati · immediately · assuming the form of Sita · the virtuous one

This verse initiates the narrative conflict where Parvati, driven by doubt, decides to test the divinity of Rama, setting the stage for the subsequent divine interaction.

The bull among the Raghus, searching here and there for his dear wife, saw Parvati before him, standing in the form of Sita.

itastataḥ priyāṃ patnīṃ vicinvan raghupuṅgavaḥ|

dadarśa pārvatīmagre sītārūpeṇa saṃsthitām

इतस्ततः · itastataḥ — here and there

प्रियां · priyāṃ — dear

पत्नीं · patnīṃ — wife

विचिन्वन् · vicinvan — searching

रघुपुङ्गवः · raghupuṅgavaḥ — the bull among the Raghus

ददर्श · dadarśa — saw

पार्वतीम् · pārvatīm — Parvati

अग्रे · agre — before him

सीतारूपेण · sītārūpeṇa — in the form of Sita

संस्थिताम् · saṃsthitām — standing

इतस्ततः प्रियां पत्नीं विचिन्वन् रघुपुङ्गवः अग्रे सीतारूपेण संस्थितां पार्वतीं ददर्श।

here and there · dear · wife · searching · the bull among the Raghus · saw · Parvati · before him · in the form of Sita · standing

The encounter begins as Rama, in his state of separation, encounters the disguised Parvati, highlighting his human-like behavior in the forest.

Immediately, the bull among men bowed down, and with humility and folded hands, he worshipped the goddess Parvati.

sadya eva namaskṛtya vinīto vihitāñjaliḥ|

pūjayāmāsa vai devī pārvatīṃ narapuṅgavaḥ

सद्य · sadya — immediately

एव · eva — only

नमस्कृत्य · namaskṛtya — having bowed

विनीतः · vinītaḥ — humble

विहिताञ्जलिः · vihitāñjaliḥ — with folded hands

पूजयामास · pūjayāmāsa — worshipped

वै · vai — indeed

देवी · devī — the goddess

पार्वतीम् · pārvatīm — Parvati

नरपुङ्गवः · narapuṅgavaḥ — the bull among men

सद्य एव नमस्कृत्य विनीतः विहिताञ्जलिः नरपुङ्गवः देवी पार्वतीं पूजयामास।

immediately · only · having bowed · humble · with folded hands · worshipped · indeed · the goddess · Parvati · the bull among men

Rama's reaction to the disguised Parvati demonstrates his inherent humility and adherence to dharma, even when confronted with the divine mother.

"Why have you come, leaving your husband, the Lord?" Thus Rāma of the lotus eyes asked the goddess.

āgatāsi kimarthaṃ tvaṃ tyaktvā bhartāramīśvaram|

evaṃ papraccha devīṃ tāṃ rāmo rājīvalocanaḥ

आगतासि · āgatāsi — have you come

किमर्थम् · kimartham — for what purpose

त्वम् · tvaṃ — you

त्यक्त्वा · tyaktvā — having left

भर्तारम् · bhartāram — husband

ईश्वरम् · īśvaram — the Lord

एवम् · evam — thus

पप्रच्छ · papraccha — asked

देवीं · devīṃ — the goddess

तां · tāṃ — her

रामो · rāmo — Rama

राजीवलोचनः · rājīvalocanaḥ — lotus-eyed

राजीवलोचनः रामः भर्तारम् ईश्वरं त्यक्त्वा त्वं किमर्थम् आगतासि इति तां देवीं पप्रच्छ।

have you come · for what purpose · you · having left · husband · the Lord · thus · asked · the goddess · her · Rama · lotus-eyed

Rama's question reveals his divine insight, as he immediately recognizes the impropriety of the goddess being alone in the forest without her husband, Shiva.

Knowing the omniscience of Raghava, Sarvamangala (Parvati) immediately vanished and returned to Shiva.

sarvajñatvaṃ rāghavasya jānantī sarvamaṅgalā|

antardadhe sadya eva devī śivamupāgatā

सर्वज्ञत्वम् · sarvajñatvam — omniscience

राघवस्य · rāghavasya — of Raghava

जानन्ती · jānantī — knowing

सर्वमङ्गला · sarvamaṅgalā — the all-auspicious one

अन्तर्दधे · antardadhe — vanished

सद्य · sadya — immediately

एव · eva — only

देवी · devī — the goddess

शिवम् · śivam — Shiva

उपागता · upāgatā — approached/returned

राघवस्य सर्वज्ञत्वं जानन्ती सर्वमङ्गला देवी सद्य एव अन्तर्दधे, शिवम् उपागता च।

omniscience · of Raghava · knowing · the all-auspicious one · vanished · immediately · only · the goddess · Shiva · approached/returned

Parvati realizes her mistake upon seeing Rama's omniscience and immediately retreats, marking the end of her failed test.

But because of her testing of his chosen deity, Shankara's affection (prīti) for her waned, and Parvati became sorrowful.

kintu tasyāṃ śaṅkarasya sveṣṭadevaparīkṣayā|

kṣīṇā'bhavattadā prītiḥ pārvatī duḥkhitā'bhavat

किन्तु · kintu — but

तस्याम् · tasyām — in her

शङ्करस्य · śaṅkarasya — of Shankara

स्वेष्टदेवपरीक्षया · sveṣṭadevaparīkṣayā — by testing his chosen deity

क्षीणा · kṣīṇā — waned

अभवत् · abhavat — became

तदा · tadā — then

प्रीतिः · prītiḥ — affection

पार्वती · pārvatī — Parvati

दुःखिता · duḥkhitā — sorrowful

अभवत् · abhavat — became

किन्तु स्वेष्टदेवपरीक्षया तस्यां शङ्करस्य प्रीतिः क्षीणा अभवत्, तदा पार्वती दुःखिता अभवत्।

but · in her · of Shankara · by testing his chosen deity · waned · became · then · affection · Parvati · sorrowful · became

The consequence of the test is the temporary cooling of Shiva's affection, which serves as the catalyst for Parvati's penance and the eventual naming of the place.

Wishing to regain his affection as before, the daughter of the mountain herself performed the japa of Rāma's name.

punaḥ prītiṃ yathāpūrva saṃpādayitumicchayā|

rāmanāmajapaṃ cakre svayañca girinandinī

पुनः · punaḥ — again

प्रीतिम् · prītim — affection

यथापूर्व · yathāpūrva — as before

संपादयितुम् · saṃpādayitum — to regain

इच्छया · icchayā — with the desire

रामनामजपम् · rāmanāmajapam — japa of Rama's name

चक्रे · cakre — performed

स्वयम् · svayam — herself

च · ca — and

गिरिनन्दिनी · girinandinī — the daughter of the mountain

पुनः प्रीतिं यथापूर्व संपादयितुमिच्छया गिरिनन्दिनी स्वयञ्च रामनामजपं चक्रे।

again · affection · as before · to regain · with the desire · japa of Rama's name · performed · herself · and · the daughter of the mountain

Parvati's decision to chant Rama's name demonstrates the efficacy of the mantra to restore divine harmony and affection.

Then the affection of Rudra, Dhurjati, for Gauri arose again. Therefore, this supreme place became known by the name Prītipura (City of Affection).

**31-32.** On the bank of the Mānasa Tīrtha, Gaurisha (Shiva) duly installed the four-armed God of gods, Rāma, with eyes like lotus petals, holding the conch, discus, and bow, together with Sita, and worshipped him with affection day after day.

tasyāṃ prītirabhūdbhūyo gauryāṃ rudrasya dhūrjaṭeḥ|

tasmātprītipuraṃ nāma sthānametadabhūtparam

तस्याम् · tasyām — in her

प्रीतिः · prītiḥ — affection

अभूत् · abhūt — arose

भूयः · bhūyaḥ — again

गौर्याम् · gauryām — for Gauri

रुद्रस्य · rudrasya — of Rudra

धूर्जटेः · dhūrjaṭeḥ — of Dhurjati

तस्मात् · tasmāt — therefore

प्रीतिपुरम् · prītipuram — Pritipura

नाम · nāma — named

स्थानम् · sthānam — place

एतत् · etat — this

अभूत् · abhūt — became

परम् · param — supreme

तस्यां गौर्यां रुद्रस्य धूर्जटेः प्रीतिः भूयः अभूत्। तस्मात् एतत् स्थानं प्रीतिपुरं नाम परम् अभूत्।

in her · affection · arose · again · for Gauri · of Rudra · of Dhurjati · therefore · Pritipura · named · place · this · became · supreme

The restoration of affection leads to the naming of the site as 'Prītipura', establishing it as a place of divine love and reconciliation.

tīre mānasatīrthasya devadevaṃ caturbhujam|

rāmaṃ rājīvapatrākṣaṃ śaṅkhacakradhanurdharam

तीरे · tīre — on the bank

मानसतीर्थस्य · mānasatīrthasya — of Manasa Tirtha

देवदेवम् · devadevam — God of gods

चतुर्भुजम् · caturbhujam — four-armed

रामम् · rāmam — Rama

राजीवपत्राक्षम् · rājīvapatrākṣam — lotus-petaled eyes

शङ्खचक्रधनुर्धरम् · śaṅkhacakradhanurdharam — holding conch, discus, and bow

मानसतीर्थस्य तीरे देवदेवं चतुर्भुजं राजीवपत्राक्षं शङ्खचक्रधनुर्धरं रामं (प्रतिष्ठाप्य)...

on the bank · of Manasa Tirtha · God of gods · four-armed · Rama · lotus-petaled eyes · holding conch, discus, and bow

This verse describes the installation of the deity, providing the iconographic details of the Rama worshipped by Shiva at this sacred site.

samavetaṃ sītayā ca pratiṣṭhāpya yathāvidhi|

pūjayāmāsa gaurīśaḥ prītipūrvaṃ dine dine

समवेतम् · samavetaṃ — together with

सीतया · sītayā — Sita

च · ca — and

प्रतिष्ठाप्य · pratiṣṭhāpya — having installed

यथाविधि · yathāvidhi — according to rules

पूजयामास · pūjayāmāsa — worshipped

गौरीशः · gaurīśaḥ — Shiva

प्रीतिपूर्वम् · prītipūrvam — with affection

दिने · dine — day

दिने · dine — day

गौरीशः सीतया समवेतं (रामं) यथाविधि प्रतिष्ठाप्य प्रीतिपूर्वं दिने दिने पूजयामास।

together with · Sita · and · having installed · according to rules · worshipped · Shiva · with affection · day · day

Shiva's act of worshipping Rama daily establishes the standard of devotion for all who visit this sacred place.

This supreme sacred place, which increases the affection between couples, is seen by the gods on the peak of Kailasa as supremely holy.

Thus ends the twelfth chapter, named "The Glory of Prītipura," in the First Part of the Divyadesavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.

tadidaṃ paramaṃ kṣetraṃ dampatyoḥ prītivardhanam|

dṛśyate paramaṃ puṇyaṃ kailāsaśikhare suraiḥ

तदिदम् · tadidam — this

परमम् · paramam — supreme

क्षेत्रम् · kṣetram — sacred place

दम्पत्योः · dampatyoḥ — of couples

प्रीतिवर्धनम् · prītivardhanam — increasing affection

दृश्यते · dṛśyate — is seen

परमम् · paramam — supreme

पुण्यम् · puṇyam — holy

कैलासशिखरे · kailāsaśikhare — on the peak of Kailasa

सुरैः · suraiḥ — by the gods

तदिदं दम्पत्योः प्रीतिवर्धनं परमं क्षेत्रं कैलासशिखरे सुरैः परमं पुण्यं दृश्यते।

this · supreme · sacred place · of couples · increasing affection · is seen · supreme · holy · on the peak of Kailasa · by the gods

The concluding verse highlights the spiritual significance of Prītipura, emphasizing its power to foster love and holiness for all devotees.