॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — पार्वतीखण्डअथाष्टादशोऽध्यायः
Kāma, still deluded by Śiva's own māyā without knowing it, arrives at Śiva's hermitage and unleashes spring out of season — flowers bloom, cuckoos sing, moonlight kindles desire in every creature, even in the unconscious, until the ascetics of the forest can bear it no longer. Śiva marvels at this untimely wonder but continues his fierce austerity unmoved. Kāma, with Rati at his side, can find no opening in Śiva's perfect meditation, until Pārvatī herself arrives with her friends to offer worship; her presence alone makes Śiva pause his meditation for an instant, and in that instant Kāma looses his arrow. Struck, Śiva breaks into a long, joyous description of Pārvatī's beauty, and very nearly reaches to embrace her — until, remembering the boon he once granted Brahmā, he catches himself, falls silent, and turns sharply from desire to self-rebuke, casting off even his meditation-seat in dispassion, unwilling to let the lord of all fall prey to passion. शिवजीकी अपनी ही मायासे अनजाने मोहित काम शिवके तपःस्थलमें पहुँचकर असमयमें ही वसन्तका प्रभाव फैलाते हैं — पुष्प खिल उठते हैं, कोयलें कूकने लगती हैं, चाँदनी सबको काममय बना देती है, यहाँतक कि अचेतन पदार्थ भी कामासक्त हो उठते हैं, और वनके मुनिजनोंके लिये यह असह्य हो जाता है। शिव इस असामयिक चमत्कारको आश्चर्यसे देखते हुए भी अविचल होकर अपने कठोर तपमें लीन रहते हैं। रतिसहित काम शिवके ध्यानमें कोई छिद्र नहीं पाते, जबतक पार्वती स्वयं सखियोंके साथ पूजाके लिये नहीं आतीं; उनकी उपस्थितिमात्रसे शिव क्षणभरके लिये ध्यान त्याग देते हैं, और उसी क्षण काम अपना बाण चला देता है। बाणसे विचलित होकर शिव पार्वतीके अंगोंका दीर्घ, आनन्दपूर्ण वर्णन करने लगते हैं और उनका आलिंगन करने ही वाले होते हैं — किंतु ब्रह्माको दिये गये अपने ही वरदानका स्मरण होते ही रुक जाते हैं, मौन होकर स्वयंको धिक्कारते हैं, और वैराग्यभाव धारणकर अपना आसन भी त्याग देते हैं, यह सोचकर कि कहीं स्वयं परमेश्वर भी पतित न हो जायें।
१ तत्र गत्वा स्मरो गर्वी शिवमायाविमोहितः। मोहकः स मधोश्चादौ धर्मं विस्तारयन्स्थितः॥ १
tatra gatvā smaro garvī śivamāyāvimohitaḥ | mohakaḥ sa madhoścādau dharmaṃ vistārayansthitaḥ 1 ||
वहाँ जाकर स्मर [काम], शिवजीकी मायासे स्वयं मोहित होते हुए भी अभिमानी बना हुआ, मोह उत्पन्न करनेवाला वह वसन्तके स्वभावको आरम्भमें ही फैलाता हुआ वहाँ स्थित हो गया।
Having gone there, Smara — proud, though himself deluded by Śiva's māyā — the deluder, remained there, spreading at once the character of Madhu, the spring.
तत्र गत्वा स्मरो गर्वी (tatra gatvā smaro garvī) — having gone there, Smara, proudशिवमायाविमोहितः (śivamāyāvimohitaḥ) — deluded by Śiva's own māyāमोहकः स मधोश्चादौ (mohakaḥ sa madhoścādau) — he, the deluder, at the very onset of Madhu [spring]धर्मं विस्तारयन्स्थितः (dharmaṃ vistārayansthitaḥ) — remained there, spreading its character
२ वसंतस्य च यो धर्मः प्रससार स सर्वतः। तपःस्थाने महेशस्यौषधिप्रस्थे मुनीश्वर॥ २
vasaṃtasya ca yo dharmaḥ prasasāra sa sarvataḥ | tapaḥsthāne maheśasyauṣadhiprasthe munīśvara 2 ||
और वसन्तका जो स्वभाव है, हे मुनीश्वर! वह महेशके तपःस्थान औषधिप्रस्थपर सब ओर फैल गया।
And whatever is the nature of spring — O lord of sages — it spread on every side, in Maheśa's place of austerity, upon Auṣadhiprastha.
वसंतस्य च यो धर्मः (vasaṃtasya ca yo dharmaḥ) — and whatever is the nature of springप्रससार स सर्वतः (prasasāra sa sarvataḥ) — it spread on every sideतपःस्थाने महेशस्य (tapaḥsthāne maheśasya) — in Maheśa's place of austerityऔषधिप्रस्थे मुनीश्वर (auṣadhiprasthe munīśvara) — upon Auṣadhiprastha, O lord of sages
३ वनानि च प्रफुल्लानि पादपानां महामुने। आसन्विशेषतस्तत्र तत्प्रभावान्मुनीश्वर॥ ३
vanāni ca praphullāni pādapānāṃ mahāmune | āsanviśeṣatastatra tatprabhāvānmunīśvara 3 ||
और वृक्षोंके वन, हे महामुने! उसके प्रभावसे वहाँ विशेषरूपसे खिल उठे, हे मुनीश्वर!
And the forests of trees, O great sage, became especially full of blossom there, by its influence, O lord of sages.
वनानि च प्रफुल्लानि (vanāni ca praphullāni) — and the forests, in full bloomपादपानां महामुने (pādapānāṃ mahāmune) — of the trees, O great sageआसन्विशेषतस्तत्र (āsanviśeṣatastatra) — became so, especially, thereतत्प्रभावान्मुनीश्वर (tatprabhāvānmunīśvara) — by its influence, O lord of sages
४ पुष्पाणि सहकाराणामशोकवनिकासु वै। विरेजुस्सुस्मरोद्दीपकराणि सुरभीण्यपि॥ ४
puṣpāṇi sahakārāṇāmaśokavanikāsu vai | virejussusmaroddīpakarāṇi surabhīṇyapi 4 ||
अशोकवाटिकाओंमें आमके पुष्प, सुगन्धित तथा कामको अत्यन्त उद्दीप्त करनेवाले होकर, शोभायमान हुए।
The blossoms of the mango trees, in the very groves of aśoka, shone forth — fragrant, and stirring desire to its height.
पुष्पाणि सहकाराणाम् (puṣpāṇi sahakārāṇām) — the flowers of the mango treesअशोकवनिकासु वै (aśokavanikāsu vai) — in the aśoka groves, indeedविरेजुस्सुस्मरोद्दीपकराणि (virejussusmaroddīpakarāṇi) — shone forth, greatly kindling desireसुरभीण्यपि (surabhīṇyapi) — fragrant, too
५ कैरवाणि च पुष्पाणि भ्रमराकलितानि च। बभूवुर्मदनावेशकराणि च विशेषतः॥ ५
kairavāṇi ca puṣpāṇi bhramarākalitāni ca | babhūvurmadanāveśakarāṇi ca viśeṣataḥ 5 ||
कुमुदके पुष्प भी, भौंरोंसे घिरे हुए, विशेषरूपसे कामके आवेशको उत्पन्न करनेवाले हो गये।
The white lotuses too, thronged with bees, became — especially — bringers of the onset of desire.
कैरवाणि च पुष्पाणि (kairavāṇi ca puṣpāṇi) — and the white-lotus flowersभ्रमराकलितानि च (bhramarākalitāni ca) — and thronged with beesबभूवुर्मदनावेशकराणि (babhūvurmadanāveśakarāṇi) — became causing the onset of desireच विशेषतः (ca viśeṣataḥ) — and especially so
६ सुकामोद्दीपनकरं कोकिलाकलकूजितम्। आसीदति सुरम्यं हि मनोहरमतिप्रियम्॥ ६
sukāmoddīpanakaraṃ kokilākalakūjitam | āsīdati suramyaṃ hi manoharamatipriyam 6 ||
कोयलोंकी मधुर, अस्पष्ट कूक, कामको तीव्रतासे उद्दीप्त करनेवाली, अत्यन्त रमणीय, मनोहर और अतिप्रिय हो गयी।
The cuckoos' sweet, murmuring cry, sharply kindling desire, became exceedingly delightful — charming, and most dear.
सुकामोद्दीपनकरं (sukāmoddīpanakaraṃ) — greatly kindling desireकोकिलाकलकूजितम् (kokilākalakūjitam) — the sweet cooing of the cuckoosआसीदति सुरम्यं हि (āsīdati suramyaṃ hi) — became indeed exceedingly delightfulमनोहरमतिप्रियम् (manoharamatipriyam) — charming, and most dear
७ भ्रमराणां तथा शब्दा विविधा अभवन्मुने। मनोहराश्च सर्वेषां कामोद्दीपकरा अपि॥ ७
bhramarāṇāṃ tathā śabdā vividhā abhavanmune | manoharāśca sarveṣāṃ kāmoddīpakarā api 7 ||
और हे मुने! भौंरोंके नाना प्रकारके शब्द भी हुए, जो सबके मनको हरनेवाले और कामको उद्दीप्त करनेवाले भी थे।
And likewise, O sage, the varied hummings of the bees arose — charming to all, and kindling desire besides.
भ्रमराणां तथा शब्दा (bhramarāṇāṃ tathā śabdā) — and likewise the sounds of the beesविविधा अभवन्मुने (vividhā abhavanmune) — became manifold, O sageमनोहराश्च सर्वेषां (manoharāśca sarveṣāṃ) — charming to allकामोद्दीपकरा अपि (kāmoddīpakarā api) — and also kindling desire
८ चंद्रस्य विशदा कांतिर्विकीर्णा हि समन्ततः। कामिनां कामिनीनां च दूतिका इव साभवत्॥ ८
caṃdrasya viśadā kāṃtirvikīrṇā hi samantataḥ | kāmināṃ kāminīnāṃ ca dūtikā iva sābhavat 8 ||
चन्द्रमाकी उज्ज्वल कान्ति, चारों ओर फैलकर, मानो कामियों और कामिनियोंकी दूती बन गयी।
The moon's clear splendor, spread on every side, became as it were a messenger between lovers and their beloveds.
चंद्रस्य विशदा कांतिः (caṃdrasya viśadā kāṃtiḥ) — the moon's clear splendorविकीर्णा हि समन्ततः (vikīrṇā hi samantataḥ) — scattered indeed on every sideकामिनां कामिनीनां च (kāmināṃ kāminīnāṃ ca) — of lovers and of their belovedsदूतिका इव साभवत् (dūtikā iva sābhavat) — she became, as it were, a go-between
९ मानिनां प्रेरणायासीत्तत्काले कालदीपिका। मारुतश्च सुखः साधो ववौ विरहिणोऽप्रियः॥ ९
mānināṃ preraṇāyāsīttatkāle kāladīpikā | mārutaśca sukhaḥ sādho vavau virahiṇo'priyaḥ 9 ||
उस समय वह मानिनियोंको प्रेरित करनेवाली, ऋतुको उद्दीप्त करनेवाली बन गयी; और, हे साधो! एक सुखद वायु बहने लगी, जो विरहियोंको अप्रिय थी।
It became, at that season, a spur to proud lovers, kindling the very time; and, O good one, a pleasant breeze blew — unwelcome to those parted from their beloved.
मानिनां प्रेरणायासीत् (mānināṃ preraṇāyāsīt) — it became a spur to proud [sulking] loversतत्काले कालदीपिका (tatkāle kāladīpikā) — kindling the very season, at that timeमारुतश्च सुखः साधो (mārutaśca sukhaḥ sādho) — and, O good one, a pleasant breezeववौ विरहिणोऽप्रियः (vavau virahiṇo'priyaḥ) — blew — unwelcome to those parted from their beloved
१० एवं वसंतविस्तारो मदनावेशकारकः। वनौकसां तदा तत्र मुनीनां दुस्सहोऽत्यभूत्॥ १०
evaṃ vasaṃtavistāro madanāveśakārakaḥ | vanaukasāṃ tadā tatra munīnāṃ dussaho'tyabhūt 10 ||
इस प्रकार वसन्तका यह विस्तार, कामके आवेशका कारण, वहाँ रहनेवाले मुनियोंके लिये अत्यन्त असह्य हो गया।
Thus this spreading of spring, cause of desire's onset, became there and then unbearable for the sages who dwelt in that forest.
एवं वसंतविस्तारो (evaṃ vasaṃtavistāro) — thus this spreading forth of springमदनावेशकारकः (madanāveśakārakaḥ) — the cause of the onset of desireवनौकसां तदा तत्र (vanaukasāṃ tadā tatra) — then, there, for the forest-dwellersमुनीनां दुस्सहोऽत्यभूत् (munīnāṃ dussaho'tyabhūt) — for the sages, became utterly unbearable
११ अचेतसामपि तदा कामासक्तिरभून्मुने। सुचेतसां हि जीवानां सेति किं वण्यते कथा॥ ११
acetasāmapi tadā kāmāsaktirabhūnmune | sucetasāṃ hi jīvānāṃ seti kiṃ vaṇyate kathā 11 ||
हे मुने! उस समय अचेतन पदार्थोंमें भी कामकी आसक्ति उत्पन्न हो गयी; तब सचेतन प्राणियोंकी कथा तो क्या ही वर्णन की जाय।
Then even in things without consciousness, attachment to desire arose, O sage — what then is there to tell of truly sentient beings?
अचेतसामपि तदा (acetasāmapi tadā) — then, even in things without consciousnessकामासक्तिरभून्मुने (kāmāsaktirabhūnmune) — attachment to desire arose, O sageसुचेतसां हि जीवानां (sucetasāṃ hi jīvānāṃ) — of truly sentient beings, indeedसेति किं वण्यते कथा (seti kiṃ vaṇyate kathā) — what then is to be told of that matter
१२ एवं चकार स मधुः स्वप्रभावं सुदुस्सहम्। सर्वेषां चैव जीवानां कामोद्दीपनकारकः॥ १२
evaṃ cakāra sa madhuḥ svaprabhāvaṃ sudussaham | sarveṣāṃ caiva jīvānāṃ kāmoddīpanakārakaḥ 12 ||
इस प्रकार मधु [वसन्त] ने अपना अत्यन्त दुस्सह प्रभाव उत्पन्न किया, जो समस्त प्राणियोंमें कामको उद्दीप्त करनेवाला हो गया।
Thus Madhu wrought his own utterly unbearable influence, becoming the very cause that kindled desire in every living being.
एवं चकार स मधुः (evaṃ cakāra sa madhuḥ) — thus Madhu [Vasanta] wroughtस्वप्रभावं सुदुस्सहम् (svaprabhāvaṃ sudussaham) — his own utterly unbearable influenceसर्वेषां चैव जीवानां (sarveṣāṃ caiva jīvānāṃ) — of all living beings indeedकामोद्दीपनकारकः (kāmoddīpanakārakaḥ) — the cause of the kindling of desire
१३ अकालनिर्मितं तात मधोर्वीक्ष्य हरस्तदा। आश्चर्यं परमं मेने स्वलीलात्ततनुः प्रभुः॥ १३
akālanirmitaṃ tāta madhorvīkṣya harastadā | āścaryaṃ paramaṃ mene svalīlāttatanuḥ prabhuḥ 13 ||
हे तात! असमयमें उत्पन्न हुए इस मधुके प्रभावको देखकर, अपनी लीलासे शरीर धारण करनेवाले प्रभु शिवने उसे उस समय परम आश्चर्य माना।
O dear one, seeing this untimely work of Madhu, Hara — the lord who had assumed a body by his own play — regarded it then as the greatest wonder.
अकालनिर्मितं तात (akālanirmitaṃ tāta) — made untimely, O dear oneमधोर्वीक्ष्य हरस्तदा (madhorvīkṣya harastadā) — Hara, seeing this working of Madhu, thenआश्चर्यं परमं मेने (āścaryaṃ paramaṃ mene) — considered it the greatest wonderस्वलीलात्ततनुः प्रभुः (svalīlāttatanuḥ prabhuḥ) — the lord, whose body was taken up by his own play
१४ अथ लीलाकरस्तत्र तपः परमदुष्करम्। तताप स वशीशो हि हरो दुःखहरः प्रभुः॥ १४
atha līlākarastatra tapaḥ paramaduṣkaram | tatāpa sa vaśīśo hi haro duḥkhaharaḥ prabhuḥ 14 ||
इसके बाद वहाँ लीला करनेवाले, इन्द्रियोंको वशमें रखनेवाले, दुःखहर प्रभु हर परम दुष्कर तप करने लगे।
Then he who works his play there performed austerity most difficult to achieve — that lord Hara, master of his senses, remover of sorrow.
अथ लीलाकरस्तत्र (atha līlākarastatra) — then, he who works his play, thereतपः परमदुष्करम् (tapaḥ paramaduṣkaram) — practiced austerity most difficultतताप स वशीशो हि (tatāpa sa vaśīśo hi) — he, indeed the master of his own senses, performed itहरो दुःखहरः प्रभुः (haro duḥkhaharaḥ prabhuḥ) — Hara, the lord, remover of sorrow
१५ वसंते प्रसृते तत्र कामो रतिसमन्वितः। चूतं बाणं समाकृष्य स्थितस्तद्वामपार्श्वतः॥ १५
vasaṃte prasṛte tatra kāmo ratisamanvitaḥ | cūtaṃ bāṇaṃ samākṛṣya sthitastadvāmapārśvataḥ 15 ||
वहाँ वसन्तके फैल जानेपर, रतिसहित काम आम्रमंजरीका बाण चढ़ाकर उनके बायें पार्श्वमें स्थित होकर खड़े हो गये।
When spring had spread over that place, Kāma, together with Rati, drew his mango-blossom arrow and took his stand at Śiva's left side.
वसंते प्रसृते तत्र (vasaṃte prasṛte tatra) — when spring had spread thereकामो रतिसमन्वितः (kāmo ratisamanvitaḥ) — Kāma, accompanied by Ratiचूतं बाणं समाकृष्य (cūtaṃ bāṇaṃ samākṛṣya) — having drawn the mango-blossom arrowस्थितस्तद्वामपार्श्वतः (sthitastadvāmapārśvataḥ) — stood at his left side
१६ स्वप्रभावं वितस्तार मोहयन्सकलान् जनान्। रत्या युक्तं तदा कामं दृष्ट्वा को वा न मोहितः॥ १६
svaprabhāvaṃ vitastāra mohayansakalān janān | ratyā yuktaṃ tadā kāmaṃ dṛṣṭvā ko vā na mohitaḥ 16 ||
उसने अपना प्रभाव फैलाकर समस्त प्राणियोंको मोहित कर दिया; उस समय रतिसहित कामको देखकर भला कौन मोहित नहीं हुआ?
He spread out his own power, deluding all people; and seeing Kāma joined with Rati at that moment, who indeed was not deluded?
स्वप्रभावं वितस्तार (svaprabhāvaṃ vitastāra) — he spread out his own influenceमोहयन्सकलान् जनान् (mohayansakalān janān) — deluding all peopleरत्या युक्तं तदा कामं (ratyā yuktaṃ tadā kāmaṃ) — Kāma, then joined with Ratiदृष्ट्वा को वा न मोहितः (dṛṣṭvā ko vā na mohitaḥ) — seeing him, who indeed was not deluded
१७ एवं प्रवृत्तसुरतौ शृङ्गारोऽपि गणैः सह। हावभावयुतस्तत्र प्रविवेश हरान्तिकम्॥ १७
evaṃ pravṛttasuratau śṛṅgāro'pi gaṇaiḥ saha | hāvabhāvayutastatra praviveśa harāntikam 17 ||
इस प्रकार उन दोनोंके कामक्रीडामें प्रवृत्त होनेपर शृंगार भी अपने गणोंके साथ, हाव-भावसे युक्त होकर, वहाँ शिवके समीप प्रविष्ट हो गया।
Thus, while the two were engaged in their amorous play, Śṛṅgāra too, with his attendant troop, full of gesture and glance, drew near to Hara.
एवं प्रवृत्तसुरतौ (evaṃ pravṛttasuratau) — thus, the two being engaged in amorous sportशृङ्गारोऽपि गणैः सह (śṛṅgāro'pi gaṇaiḥ saha) — Śṛṅgāra too, together with his troopहावभावयुतस्तत्र (hāvabhāvayutastatra) — there, full of gesture and glanceप्रविवेश हरान्तिकम् (praviveśa harāntikam) — entered near Hara
१८ मदनः प्रकटस्तत्र न्यवसच्चित्तगो बहिः। न दृष्टवांस्तदा शंभोश्छिद्रं येन प्रविश्यते॥ १८
madanaḥ prakaṭastatra nyavasaccittago bahiḥ | na dṛṣṭavāṃstadā śaṃbhośchidraṃ yena praviśyate 18 ||
चित्तमें निवास करनेवाला मदन वहाँ बाहर प्रकट होकर रहने लगा; किंतु उस समय उसे शम्भुमें ऐसा कोई छिद्र नहीं दिखा जिससे वह प्रवेश कर सके।
Madana, who dwells within the mind, took his stand there openly, outside; but he could find no opening in Śambhu through which to enter.
मदनः प्रकटस्तत्र (madanaḥ prakaṭastatra) — Madana, openly thereन्यवसच्चित्तगो बहिः (nyavasaccittago bahiḥ) — he who resides in the mind dwelt outsideन दृष्टवांस्तदा शंभोः (na dṛṣṭavāṃstadā śaṃbhoḥ) — he did not then see, of Śambhuछिद्रं येन प्रविश्यते (chidraṃ yena praviśyate) — any opening by which he might enter
१९ यदा चाप्राप्तविवरस्तस्मिन्योगिवरे स्मरः। महादेवे तदा सोऽभून्महाभयविमोहितः॥ १९
yadā cāprāptavivarastasminyogivare smaraḥ | mahādeve tadā so'bhūnmahābhayavimohitaḥ 19 ||
और जब स्मरको उन योगिश्रेष्ठ महादेवमें कोई छिद्र नहीं मिला, तब वह महान् भयसे अत्यन्त विमोहित हो गया।
And when Smara found no opening at all in that greatest of yogis, Mahādeva, he then became overwhelmed by great fear.
यदा चाप्राप्तविवरः (yadā cāprāptavivaraḥ) — and when, having found no openingतस्मिन्योगिवरे स्मरः (tasminyogivare smaraḥ) — Smara, in that best of yogisमहादेवे तदा सोऽभूत् (mahādeve tadā so'bhūt) — in Mahādeva, then he becameमहाभयविमोहितः (mahābhayavimohitaḥ) — utterly overcome by great fear
२० ज्वलज्ज्वालाग्निसंकाशभालनेत्रसमन्वितम्। ध्यानस्थं शंकरं को वा समासादयितुं क्षमः॥ २०
jvalajjvālāgnisaṃkāśabhālanetrasamanvitam | dhyānasthaṃ śaṃkaraṃ ko vā samāsādayituṃ kṣamaḥ 20 ||
धधकती हुई अग्निज्वालाके समान भालनेत्रसे युक्त, ध्यानमें स्थित शंकरके पास जानेमें भला कौन समर्थ है?
Who indeed is able to approach Śaṅkara, seated in meditation, his forehead-eye like a blazing tongue of fire?
ज्वलज्ज्वालाग्निसंकाश (jvalajjvālāgnisaṃkāśa) — resembling a blazing, flaming fireभालनेत्रसमन्वितम् (bhālanetrasamanvitam) — possessed of such a forehead-eyeध्यानस्थं शंकरं (dhyānasthaṃ śaṃkaraṃ) — Śaṅkara, seated in meditationको वा समासादयितुं क्षमः (ko vā samāsādayituṃ kṣamaḥ) — who indeed is able to approach him
२१ एतस्मिन्नन्तरे तत्र सखीभ्यां संयुता शिवा। जगाम शिवपूजार्थं नीत्वा पुष्पाण्यनेकशः॥ २१
etasminnantare tatra sakhībhyāṃ saṃyutā śivā | jagāma śivapūjārthaṃ nītvā puṣpāṇyanekaśaḥ 21 ||
इसी बीच शिवा [पार्वती], दो सखियोंके साथ, शिवजीकी पूजाके लिये अनेक प्रकारके पुष्प लेकर वहाँ गयीं।
Meanwhile Śivā, together with two friends, went there to worship Śiva, bringing flowers of many kinds.
एतस्मिन्नन्तरे तत्र (etasminnantare tatra) — meanwhile, thereसखीभ्यां संयुता शिवा (sakhībhyāṃ saṃyutā śivā) — Śivā, accompanied by two friendsजगाम शिवपूजार्थं (jagāma śivapūjārthaṃ) — went, for the sake of worshipping Śivaनीत्वा पुष्पाण्यनेकशः (nītvā puṣpāṇyanekaśaḥ) — bringing flowers of many kinds
२२ पृथिव्यां यादृशं लोकैः सौन्दर्यं वर्ण्यते महत्। तत्सर्वमधिकं तस्यां पार्वत्यामस्ति निश्चितम्॥ २२
pṛthivyāṃ yādṛśaṃ lokaiḥ saundaryaṃ varṇyate mahat | tatsarvamadhikaṃ tasyāṃ pārvatyāmasti niścitam 22 ||
पृथ्वीपर लोगोंके द्वारा जिस-जिस महान् सौन्दर्यका वर्णन किया जाता है, वह सब, और उससे भी अधिक, निश्चय ही उन पार्वतीमें विद्यमान है।
Whatever great beauty people on earth describe — all of it, and more besides, certainly exists in that Pārvatī.
पृथिव्यां यादृशं लोकैः (pṛthivyāṃ yādṛśaṃ lokaiḥ) — whatever, on earth, by peopleसौन्दर्यं वर्ण्यते महत् (saundaryaṃ varṇyate mahat) — is described as great beautyतत्सर्वमधिकं तस्यां (tatsarvamadhikaṃ tasyāṃ) — all of that, and more, in herपार्वत्यामस्ति निश्चितम् (pārvatyāmasti niścitam) — in Pārvatī certainly exists
२३ आर्तवाणि सुपुष्पाणि धृतानि च तया यदा। तत्सौन्दर्यं कथं वर्ण्यमपि वर्षशतैरपि॥ २३
ārtavāṇi supuṣpāṇi dhṛtāni ca tayā yadā | tatsaundaryaṃ kathaṃ varṇyamapi varṣaśatairapi 23 ||
जब उन्होंने ऋतुकालीन सुन्दर पुष्पोंको धारण किया, तब उस सौन्दर्यका वर्णन सैकड़ों वर्षोंमें भी कैसे किया जा सकता है?
When she wore those fine flowers of the season, how could that beauty be described, even across a hundred years?
आर्तवाणि सुपुष्पाणि (ārtavāṇi supuṣpāṇi) — the fine seasonal flowersधृतानि च तया यदा (dhṛtāni ca tayā yadā) — and when they were worn by herतत्सौन्दर्यं कथं वर्ण्यम् (tatsaundaryaṃ kathaṃ varṇyam) — how could that beauty be describedअपि वर्षशतैरपि (api varṣaśatairapi) — even in a hundred years
२४ यदा शिवसमीपे तु गता सा पर्वतात्मजा। तदैव शंकरो ध्यानं त्यक्त्वा क्षणमवस्थितः॥ २४
yadā śivasamīpe tu gatā sā parvatātmajā | tadaiva śaṃkaro dhyānaṃ tyaktvā kṣaṇamavasthitaḥ 24 ||
जब पर्वतकी पुत्री शिवके समीप पहुँचीं, तब शंकर उसी क्षण ध्यान त्यागकर क्षणभर स्थिर रह गये।
When the mountain's daughter came near Śiva, Śaṅkara, that very moment, set meditation aside and remained still for an instant.
यदा शिवसमीपे तु (yadā śivasamīpe tu) — when, indeed, near Śivaगता सा पर्वतात्मजा (gatā sā parvatātmajā) — went that daughter of the mountainतदैव शंकरो ध्यानं त्यक्त्वा (tadaiva śaṃkaro dhyānaṃ tyaktvā) — then indeed Śaṅkara, leaving meditationक्षणमवस्थितः (kṣaṇamavasthitaḥ) — remained still for a moment
२५ तच्छिद्रं प्राप्य मदनः प्रथमं हर्षणेन तु। बाणेन हर्षयामास पार्श्वस्थं चन्द्रशेखरम्॥ २५
tacchidraṃ prāpya madanaḥ prathamaṃ harṣaṇena tu | bāṇena harṣayāmāsa pārśvasthaṃ candraśekharam 25 ||
उस छिद्रको पाकर मदनने पहले हर्षण नामक बाणसे समीपस्थ चन्द्रशेखरको हर्षित कर दिया।
Finding that opening, Madana first delighted Candraśekhara, who stood close by, with his arrow named Harṣaṇa.
तच्छिद्रं प्राप्य मदनः (tacchidraṃ prāpya madanaḥ) — having found that opening, Madanaप्रथमं हर्षणेन तु (prathamaṃ harṣaṇena tu) — first, indeed, with the arrow named Harṣaṇaबाणेन हर्षयामास (bāṇena harṣayāmāsa) — delighted [him] with that arrowपार्श्वस्थं चन्द्रशेखरम् (pārśvasthaṃ candraśekharam) — Candraśekhara, standing nearby
२६ शृङ्गारैश्च तदा भावैः सहिता पार्वती हरम्। जगाम कामसाहाय्ये मुने सुरभिणा सह॥ २६
śṛṅgāraiśca tadā bhāvaiḥ sahitā pārvatī haram | jagāma kāmasāhāyye mune surabhiṇā saha 26 ||
और हे मुने! उस समय शृंगार तथा भावोंसे युक्त पार्वती, कामकी सहायताके लिये, सुगन्धित वायुके साथ, हरके समीप गयीं।
And Pārvatī, then filled with amorous sentiment and expression, O sage, went toward Hara, in aid of Kāma, together with the fragrant breeze.
शृङ्गारैश्च तदा भावैः (śṛṅgāraiśca tadā bhāvaiḥ) — and then, with amorous sentiments and expressionsसहिता पार्वती हरम् (sahitā pārvatī haram) — Pārvatī, together, toward Haraजगाम कामसाहाय्ये मुने (jagāma kāmasāhāyye mune) — went, to Kāma's aid, O sageसुरभिणा सह (surabhiṇā saha) — together with the fragrant breeze
२७ तदैवाकृष्य तच्चापं रुच्यर्थं शूलधारिणः। हुतं पुष्पशरं तस्मै स्मरोऽमुञ्चत्सुसंयतः॥ २७
tadaivākṛṣya taccāpaṃ rucyarthaṃ śūladhāriṇaḥ | hutaṃ puṣpaśaraṃ tasmai smaro'muñcatsusaṃyataḥ 27 ||
उसी समय अपना धनुष खींचकर, शूलधारी शिवमें रुचि उत्पन्न करनेके लिये, सुसंयत मदनने वह सन्धान किया हुआ पुष्पबाण उनपर छोड़ दिया।
At that very moment, having drawn his bow, Smara — composed and careful — loosed the readied flower-arrow at the trident-bearer, to awaken his liking.
तदैवाकृष्य तच्चापं (tadaivākṛṣya taccāpaṃ) — at that very moment, having drawn that bowरुच्यर्थं शूलधारिणः (rucyarthaṃ śūladhāriṇaḥ) — for the sake of liking, in the trident-bearerहुतं पुष्पशरं तस्मै (hutaṃ puṣpaśaraṃ tasmai) — the readied flower-arrow, at himस्मरोऽमुञ्चत्सुसंयतः (smaro'muñcatsusaṃyataḥ) — Smara, well-composed, loosed
२८ यथा निरंतरं नित्यमागच्छति तथा शिवम्। तं नमस्कृत्य तत्पूजां कृत्वा तत्पुरतः स्थिता॥ २८
yathā niraṃtaraṃ nityamāgacchati tathā śivam | taṃ namaskṛtya tatpūjāṃ kṛtvā tatpurataḥ sthitā 28 ||
जिस प्रकार वे नित्य निरन्तर शिवजीके पास आती थीं, उसी प्रकार आकर, उन्हें प्रणाम कर तथा उनकी पूजा करके, वे उनके सामने खड़ी हो गयीं।
Just as she always came continually to Śiva, so she came now; and, having bowed to him and completed his worship, she stood before him.
यथा निरंतरं नित्यम् (yathā niraṃtaraṃ nityam) — just as, continually and alwaysआगच्छति तथा शिवम् (āgacchati tathā śivam) — she comes, so she came, to Śivaतं नमस्कृत्य तत्पूजां कृत्वा (taṃ namaskṛtya tatpūjāṃ kṛtvā) — having bowed to him, having done his worshipतत्पुरतः स्थिता (tatpurataḥ sthitā) — stood before him
२९ सा दृष्टा पार्वती तत्र प्रभुणा गिरिशेन हि। विवृण्वती तदाङ्गानि स्त्रीस्वभावात्सुलज्जया॥ २९
sā dṛṣṭā pārvatī tatra prabhuṇā giriśena hi | vivṛṇvatī tadāṅgāni strīsvabhāvātsulajjayā 29 ||
उस समय उन पार्वतीको प्रभु गिरीशने वहाँ देखा, जो स्त्रीस्वभाववश अत्यन्त लज्जासे अपने अंगोंको प्रकट करती हुई थीं।
That Pārvatī was then seen there by the lord Giriśa, her limbs on display, moved by womanly nature and deep shyness.
सा दृष्टा पार्वती तत्र (sā dṛṣṭā pārvatī tatra) — that Pārvatī was seen thereप्रभुणा गिरिशेन हि (prabhuṇā giriśena hi) — indeed by the lord Giriśaविवृण्वती तदाङ्गानि (vivṛṇvatī tadāṅgāni) — then, revealing her limbsस्त्रीस्वभावात्सुलज्जया (strīsvabhāvātsulajjayā) — out of womanly nature, with great shyness
३० सुसंस्मृत्य वरं तस्या विधिदत्तं पुरा प्रभुः। शिवोऽपि वर्णयामास तदङ्गानि मुदा मुने॥ ३०
susaṃsmṛtya varaṃ tasyā vidhidattaṃ purā prabhuḥ | śivo'pi varṇayāmāsa tadaṅgāni mudā mune 30 ||
उन्हें विधाताके द्वारा पूर्वमें दिये गये वरदानका भलीभाँति स्मरण करके, प्रभु शिव भी, हे मुने! प्रसन्नतापूर्वक उनके अंगोंका वर्णन करने लगे।
Well recalling the boon Vidhi had granted her long before, the lord Śiva too, O sage, began with joy to describe her limbs.
सुसंस्मृत्य वरं तस्या (susaṃsmṛtya varaṃ tasyā) — well remembering the boon given to herविधिदत्तं पुरा प्रभुः (vidhidattaṃ purā prabhuḥ) — formerly by Vidhi [Brahmā], the lordशिवोऽपि वर्णयामास (śivo'pi varṇayāmāsa) — Śiva too began to describeतदङ्गानि मुदा मुने (tadaṅgāni mudā mune) — her limbs, with joy, O sage
३१ किं मुखं किं शशांकश्च किं नेत्रे चोत्पले च किम्। भ्रुकुट्यौ धनुषी चैते कंदर्पस्य महात्मनः॥ ३१
kiṃ mukhaṃ kiṃ śaśāṃkaśca kiṃ netre cotpale ca kim | bhrukuṭyau dhanuṣī caite kaṃdarpasya mahātmanaḥ 31 ||
"यह मुख है या चन्द्रमा? ये नेत्र हैं या दो नीलकमल? और ये दोनों भृकुटियाँ क्या महात्मा कामदेवके दो धनुष हैं?"
"Is this a face, or is it the moon? Are these eyes, or blue lotuses? And are these two eyebrows the twin bows of great Kandarpa himself?"
किं मुखं किं शशांकश्च (kiṃ mukhaṃ kiṃ śaśāṃkaśca) — is this a face, or is it the moonकिं नेत्रे चोत्पले च किम् (kiṃ netre cotpale ca kim) — are these eyes, or are they blue lotusesभ्रुकुट्यौ धनुषी चैते (bhrukuṭyau dhanuṣī caite) — and are these two eyebrows his two bowsकंदर्पस्य महात्मनः (kaṃdarpasya mahātmanaḥ) — of the great-souled Kandarpa
३२ अधरः किं च बिंबं किं किं नासा शुकचंचुका। किं स्वरः कोकिलालापः किं मध्यं चाथ वेदिका॥ ३२
adharaḥ kiṃ ca biṃbaṃ kiṃ kiṃ nāsā śukacaṃcukā | kiṃ svaraḥ kokilālāpaḥ kiṃ madhyaṃ cātha vedikā 32 ||
"यह अधर है या बिम्बाफल? यह नासिका है या तोतेकी चोंच? यह स्वर कोकिलकी बोली है, और यह कमर वेदी है?"
"Is this a lip, or a bimba fruit? Is this a nose, or a parrot's beak? Is this voice the cuckoo's warble, and this waist, then, an altar?"
अधरः किं च बिंबं किं (adharaḥ kiṃ ca biṃbaṃ kiṃ) — is this a lip, or is it a bimba fruitकिं नासा शुकचंचुका (kiṃ nāsā śukacaṃcukā) — is this a nose, or a parrot's beakकिं स्वरः कोकिलालापः (kiṃ svaraḥ kokilālāpaḥ) — is this voice the warbling of a cuckooकिं मध्यं चाथ वेदिका (kiṃ madhyaṃ cātha vedikā) — and is this waist, then, an altar
३३ किं गतिर्वण्यते ह्यस्याः किं रूपं वण्यते मुहुः। पुष्पाणि किं च वर्ण्यन्ते वस्त्राणि च तथा पुनः॥ ३३
kiṃ gatirvaṇyate hyasyāḥ kiṃ rūpaṃ vaṇyate muhuḥ | puṣpāṇi kiṃ ca varṇyante vastrāṇi ca tathā punaḥ 33 ||
"इसकी चालका क्या वर्णन किया जाय, इसके रूपका बार-बार क्या वर्णन किया जाय, और इसके पुष्पों तथा वस्त्रोंका भी क्या वर्णन किया जाय?"
"How can her gait be described? How can her form be described, again and again? And how can her flowers, and likewise her garments, be described?"
किं गतिर्वण्यते ह्यस्याः (kiṃ gatirvaṇyate hyasyāḥ) — how indeed can her gait be describedकिं रूपं वण्यते मुहुः (kiṃ rūpaṃ vaṇyate muhuḥ) — how can her form be described, again and againपुष्पाणि किं च वर्ण्यन्ते (puṣpāṇi kiṃ ca varṇyante) — and how can her flowers be describedवस्त्राणि च तथा पुनः (vastrāṇi ca tathā punaḥ) — and likewise her garments too
३४ लालित्यं चारु यत्सृष्टौ तदेकत्र विनिर्मितम्। सर्वथा रमणीयानि सर्वाङ्गानि न संशयः॥ ३४
lālityaṃ cāru yatsṛṣṭau tadekatra vinirmitam | sarvathā ramaṇīyāni sarvāṅgāni na saṃśayaḥ 34 ||
"सृष्टिमें जितनी भी सुन्दर सुकुमारता है, वह सब एक ही स्थानपर रच दी गयी है; इसके सभी अंग सर्वथा रमणीय हैं, इसमें सन्देह नहीं है।"
"Whatever charming grace exists in all creation has been gathered and fashioned here in one place; every one of her limbs is wholly delightful, beyond doubt."
लालित्यं चारु यत्सृष्टौ (lālityaṃ cāru yatsṛṣṭau) — whatever charming grace there is in creationतदेकत्र विनिर्मितम् (tadekatra vinirmitam) — that has been fashioned here in one placeसर्वथा रमणीयानि (sarvathā ramaṇīyāni) — wholly delightfulसर्वाङ्गानि न संशयः (sarvāṅgāni na saṃśayaḥ) — all her limbs, without doubt
३५ अहो धन्यतरा चेयं पार्वत्यद्भुतरूपिणी। एतत्समा न त्रैलोक्ये नारी कापि सुरूपिणी॥ ३५
aho dhanyatarā ceyaṃ pārvatyadbhutarūpiṇī | etatsamā na trailokye nārī kāpi surūpiṇī 35 ||
"अहो! अद्भुत रूपवाली यह पार्वती कितनी भाग्यशालिनी है! तीनों लोकोंमें इसके समान सुन्दर कोई भी स्त्री नहीं है।"
"Ah, how fortunate is this Pārvatī, of wondrous form! In all the three worlds no woman, however beautiful, is her equal."
अहो धन्यतरा चेयं (aho dhanyatarā ceyaṃ) — ah, most fortunate is this oneपार्वत्यद्भुतरूपिणी (pārvatyadbhutarūpiṇī) — Pārvatī, of wondrous formएतत्समा न त्रैलोक्ये (etatsamā na trailokye) — her equal is not in the three worldsनारी कापि सुरूपिणी (nārī kāpi surūpiṇī) — any woman at all, however beautiful
३६ सुलावण्यनिधिश्चेयमद्भुताङ्गानि बिभ्रती। विमोहिनी मुनीनां च महासुखविवर्धिनी॥ ३६
sulāvaṇyanidhiśceyamadbhutāṅgāni bibhratī | vimohinī munīnāṃ ca mahāsukhavivardhinī 36 ||
"यह सुन्दर लावण्यकी निधि है, अद्भुत अंगोंको धारण करनेवाली है; यह मुनियोंको भी मोहित करनेवाली है, और महासुखको बढ़ानेवाली है।"
"She is a treasury of loveliness, bearing wondrous limbs; she bewilders even sages, and swells the greatest happiness."
सुलावण्यनिधिश्चेयम् (sulāvaṇyanidhiśceyam) — she is indeed a treasury of fine lovelinessअद्भुताङ्गानि बिभ्रती (adbhutāṅgāni bibhratī) — bearing wondrous limbsविमोहिनी मुनीनां च (vimohinī munīnāṃ ca) — the deluder even of sagesमहासुखविवर्धिनी (mahāsukhavivardhinī) — the great increaser of happiness
३७ इत्येवं वर्णयित्वा तु तदङ्गानि मुहुर्मुहुः। विधिदत्तवराध्यासाद्धरस्तु विरराम ह॥ ३७
ityevaṃ varṇayitvā tu tadaṅgāni muhurmuhuḥ | vidhidattavarādhyāsāddharastu virarāma ha 37 ||
इस प्रकार बार-बार उनके अंगोंका वर्णन करके, विधाताके दिये गये वरदानका स्मरण होनेसे, हर मौन हो गये।
Having thus described her limbs again and again, Hara then fell silent, recalling the boon Vidhi had given.
इत्येवं वर्णयित्वा तु (ityevaṃ varṇayitvā tu) — having thus describedतदङ्गानि मुहुर्मुहुः (tadaṅgāni muhurmuhuḥ) — her limbs, again and againविधिदत्तवराध्यासात् (vidhidattavarādhyāsāt) — on account of recalling the boon given by Vidhiहरस्तु विरराम ह (harastu virarāma ha) — Hara then indeed fell silent
३८ हस्तं वस्त्रांतरे यावदचालयत शंकरः। स्त्रीस्वभावाच्च सा तत्र लज्जिता दूरतो गता॥ ३८
hastaṃ vastrāṃtare yāvadacālayata śaṃkaraḥ | strīsvabhāvācca sā tatra lajjitā dūrato gatā 38 ||
ज्यों ही शंकरने उनके वस्त्रके भीतर हाथ बढ़ाया, त्यों ही वे स्त्रीस्वभाववश लज्जित होकर वहाँसे कुछ दूर चली गयीं।
The moment Śaṅkara moved his hand toward her garment, she, by her womanly nature, grew shy and drew away to some distance.
हस्तं वस्त्रांतरे यावत् (hastaṃ vastrāṃtare yāvat) — as soon as his hand, within the garmentअचालयत शंकरः (acālayata śaṃkaraḥ) — was moved by Śaṅkaraस्त्रीस्वभावाच्च सा तत्र (strīsvabhāvācca sā tatra) — she then, by womanly natureलज्जिता दूरतो गता (lajjitā dūrato gatā) — grew shy and went off to a distance
३९ विवृण्वती निजाङ्गानि पश्यंती च मुहुर्मुहुः। सुवीक्षणैर्महामोदात्सुस्मिताभूच्छिवा मुने॥ ३९
vivṛṇvatī nijāṅgāni paśyaṃtī ca muhurmuhuḥ | suvīkṣaṇairmahāmodātsusmitābhūcchivā mune 39 ||
अपने अंगोंको प्रकट करती हुई, तथा बार-बार सुन्दर दृष्टिसे देखती हुई, शिवा, हे मुने! अत्यन्त हर्षसे मुसकरा उठीं।
Displaying her own limbs, and glancing again and again with lovely looks, Śivā, O sage, broke into a gentle smile out of great delight.
विवृण्वती निजाङ्गानि (vivṛṇvatī nijāṅgāni) — displaying her own limbsपश्यंती च मुहुर्मुहुः (paśyaṃtī ca muhurmuhuḥ) — and looking again and againसुवीक्षणैर्महामोदात् (suvīkṣaṇairmahāmodāt) — with fine glances, out of great delightसुस्मिताभूच्छिवा मुने (susmitābhūcchivā mune) — Śivā smiled gently, O sage
४० एवं चेष्टां तदा दृष्ट्वा शंभुर्मोहमुपागतः। उवाच वचनं चैवं महालीलो महेश्वरः॥ ४०
evaṃ ceṣṭāṃ tadā dṛṣṭvā śaṃbhurmohamupāgataḥ | uvāca vacanaṃ caivaṃ mahālīlo maheśvaraḥ 40 ||
उनकी इस चेष्टाको देखकर शम्भु मोहको प्राप्त हो गये, और महालीलाधारी महेश्वरने यह वचन कहा।
Seeing that behavior, Śambhu then fell into delusion; and Maheśvara, lord of great play, spoke these words.
एवं चेष्टां तदा दृष्ट्वा (evaṃ ceṣṭāṃ tadā dṛṣṭvā) — seeing such behavior thenशंभुर्मोहमुपागतः (śaṃbhurmohamupāgataḥ) — Śambhu came under delusionउवाच वचनं चैवं (uvāca vacanaṃ caivaṃ) — and he spoke these very wordsमहालीलो महेश्वरः (mahālīlo maheśvaraḥ) — Maheśvara, of great sport
४१ अस्या दर्शनमात्रेण महानंदो भवत्यलम्। यदालिङ्गनमेतस्याः कुर्यां किन्तु ततः सुखम्॥ ४१
asyā darśanamātreṇa mahānaṃdo bhavatyalam | yadāliṅganametasyāḥ kuryāṃ kintu tataḥ sukham 41 ||
"इसके दर्शनमात्रसे ही इतना अधिक आनन्द प्राप्त हो रहा है; किंतु यदि मैं इसका आलिंगन करूँ, तो उससे कितना सुख होगा!"
"From the mere sight of her, great joy already arises fully; but if I were to embrace her, what happiness would follow from that!"
अस्या दर्शनमात्रेण (asyā darśanamātreṇa) — from the mere sight of herमहानंदो भवत्यलम् (mahānaṃdo bhavatyalam) — great joy fully arisesयदालिङ्गनमेतस्याः कुर्यां (yadāliṅganametasyāḥ kuryāṃ) — if I were to embrace herकिन्तु ततः सुखम् (kintu tataḥ sukham) — but then, what happiness would follow
४२ क्षणमात्रं विचार्येत्थं संपूज्य गिरिजां ततः। प्रबुद्धः स महायोगी सुविरक्तो जगाविति॥ ४२
kṣaṇamātraṃ vicāryetthaṃ saṃpūjya girijāṃ tataḥ | prabuddhaḥ sa mahāyogī suvirakto jagāviti 42 ||
इस प्रकार क्षणभर विचार करके, तत्पश्चात् गिरिजाका सम्मान करके, वे महायोगी सचेत होकर, पूर्ण वैराग्ययुक्त होकर, यह बोले।
Having reflected thus for a mere instant, and having then paid due honor to Girijā, that great yogī, now awakened and wholly detached, spoke as follows.
क्षणमात्रं विचार्येत्थं (kṣaṇamātraṃ vicāryetthaṃ) — having reflected thus for just a momentसंपूज्य गिरिजां ततः (saṃpūjya girijāṃ tataḥ) — then having honored Girijāप्रबुद्धः स महायोगी (prabuddhaḥ sa mahāyogī) — that great yogī, now awakenedसुविरक्तो जगाविति (suvirakto jagāviti) — thoroughly detached, spoke thus
४३ किं जातं चरितं चित्रं किमहं मोहमागतः। कामेन विकृतश्चाद्य भूत्वापि प्रभुरीश्वरः॥ ४३
kiṃ jātaṃ caritaṃ citraṃ kimahaṃ mohamāgataḥ | kāmena vikṛtaścādya bhūtvāpi prabhurīśvaraḥ 43 ||
"यह कैसा विचित्र आचरण हो गया? क्या मैं मोहको प्राप्त हो गया? आज, प्रभु और ईश्वर होते हुए भी, मैं कामसे विकारयुक्त हो गया।"
"What strange thing has happened? Have I truly fallen into delusion? Today, even as lord and ruler, I have been disturbed by desire."
किं जातं चरितं चित्रं (kiṃ jātaṃ caritaṃ citraṃ) — what strange happening has this beenकिमहं मोहमागतः (kimahaṃ mohamāgataḥ) — have I truly fallen into delusionकामेन विकृतश्चाद्य (kāmena vikṛtaścādya) — disturbed by desire, todayभूत्वापि प्रभुरीश्वरः (bhūtvāpi prabhurīśvaraḥ) — even though being the lord, the ruler
४४ ईश्वरोऽहं यदीच्छेयं पराङ्गस्पर्शनं खलु। तर्हि कोऽन्योऽक्षमः क्षुद्रः किं किं नैव करिष्यति॥ ४४
īśvaro'haṃ yadīccheyaṃ parāṅgasparśanaṃ khalu | tarhi ko'nyo'kṣamaḥ kṣudraḥ kiṃ kiṃ naiva kariṣyati 44 ||
"यदि मैं, स्वयं ईश्वर होकर, दूसरेके अंगका स्पर्श करना चाहूँ, तो फिर कोई अन्य असमर्थ, क्षुद्र पुरुष क्या-क्या नहीं करेगा?"
"If I, the very lord, should desire to touch another's body, then what base and powerless person would not do worse still?"
ईश्वरोऽहं यदीच्छेयं (īśvaro'haṃ yadīccheyaṃ) — if I, the ruler, should desireपराङ्गस्पर्शनं खलु (parāṅgasparśanaṃ khalu) — indeed, the touching of another's bodyतर्हि कोऽन्योऽक्षमः क्षुद्रः (tarhi ko'nyo'kṣamaḥ kṣudraḥ) — then what other, incapable, base personकिं किं नैव करिष्यति (kiṃ kiṃ naiva kariṣyati) — will not do what and what [misdeeds]
४५ एवं वैराग्यमासाद्य पर्यङ्कासादनं च तत्। वारयामास सर्वात्मा परेशः किं पतेदिह॥ ४५
evaṃ vairāgyamāsādya paryaṅkāsādanaṃ ca tat | vārayāmāsa sarvātmā pareśaḥ kiṃ patediha 45 ||
इस प्रकार वैराग्यभावको प्राप्तकर, सर्वात्मा परमेश्वरने उस पर्यंक (आसन) को भी त्याग दिया — यह सोचकर कि क्या मैं यहाँ पतित हो जाऊँ?
Having thus attained dispassion, the Self of all, the supreme lord, forbade even that resting-place — thinking, "should I fall, here of all places?"
एवं वैराग्यमासाद्य (evaṃ vairāgyamāsādya) — having thus attained dispassionपर्यङ्कासादनं च तत् (paryaṅkāsādanaṃ ca tat) — and that resting-place as wellवारयामास सर्वात्मा (vārayāmāsa sarvātmā) — the Self of all forbade [it]परेशः किं पतेदिह (pareśaḥ kiṃ patediha) — the supreme lord — should I fall, here?
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां तृतीये पार्वतीखण्डे कामकृतविकारवर्णनं नामाष्टादशोऽध्यायः॥ १८॥
Thus ends the eighteenth chapter, called "The Disturbance Wrought by Kāma," in the Pārvatī-khaṇḍa of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके तृतीय पार्वतीखण्डमें कामकृतविकारवर्णन नामक अठारहवाँ अध्याय पूर्ण हुआ॥ १८॥