Sṛṣṭi-khaṇḍa · Chapter 43
Sourceपुलस्त्य उवाच-। प्रादुरासीत्प्रतीहारः शुभ्रचीनांशुकांबरः। स जानुभ्यां महीं गत्वा पिहितास्यश्च पाणिना१। उवाचानाविलं वाक्यमल्पाक्षरपरिष्कृतम्। दैत्येंद्रमर्कवृंदाभं बिभ्रतं भास्वरं वपुः२। कालनेमिः सुरान्बद्ध्वा प्रादाय द्वारि तिष्ठति। स विज्ञापयति स्थेयं क्व वंदिनि च यैः प्रभो३। तन्निशम्याब्रवीद्दैत्यः प्रतीहारस्य भाषितम्। यथेष्ठं स्थीयतामेभिर्गृहं मे भुवनत्रयं४। केवलं वासवं त्वेकं मुंडयित्वा विमुच्यताम्। सितवस्त्रपरिच्छन्नं शुनःपादेन चिह्नितम्५। एवं कृते ततो देवा दूयमानेन चेतसा। जग्मुर्जगद्गुरुं द्रष्टुं शरणं कमलोद्भवम्६। विनिर्विण्णास्तमासाद्य शिरोभिर्द्धरणीं गताः। तुष्टुवुः सुष्ठु वर्णाढ्यैर्वचोभिः कमलासनम्७। देवा ऊचुः-। नमस्त्वोंकारांकुरादिप्रसूत्यै विश्वस्थानानंतभेदस्य पूर्वम्। संभूतस्यानंतरं सत्वमूले संहारेच्छोस्ते नमः सत्वमूर्त्ते८। व्यक्तीनां त्वामादिभूतं महिम्ना चास्मादस्मानभिधानाद्विचिंत्य। द्यावापृथ्व्योरूर्द्ध्वलोकांस्तथाधश्चांडादस्मात्त्वं विभागं चकर्थ९। व्यक्तं मेरुर्यज्जरायुस्तवाभूदेवं विद्मस्त्वत्प्रणीतोवकाशः। व्यक्तं देवा जज्ञिरे यस्य देहाद्देहस्यांतश्चारिणो देहभाजः१०। द्यौस्ते मूर्द्धा लोचने चंद्रसूर्यौ व्यालाः केशाः श्रोत्ररंध्रे दिशस्ते। गात्रं यज्ञः सिंधवः संधयो वै पादौ भूमिस्तूदरं ते समुद्राः ११। मायाकारः कारणं त्वं प्रसिद्धो वेदैः शांतो ज्योतिरर्कस्त्वमुक्तः। वेदार्थेन त्वां विवृण्वंति बुद्ध्या हृत्पद्मांतः संनिविष्टं पुराणम्१२। त्वां चात्मानं लब्धयोगा गृणंति सांख्यैर्याः स्ताः सप्तसूक्ष्माः प्रणीताः। तासां हेतुर्याष्टमी चापि गीता तास्वंतस्थो जीवभूतस्त्वमेव१३। दृष्ट्वा मूर्त्तिं स्थूलसूक्ष्मांचकार ये वै भावाः कारणे केचिदुक्ताः। संभूतास्ते त्वत्त एवादिसर्गे भूयस्तास्त्वां वासनां तेभ्युपेयाः१४। त्वत्संकेतस्त्वंतरायो निगूढः कालोऽमेयो ध्वस्तसंख्याविकल्पः। भावाभावाव्यक्तिसंहारहेतुः सोऽनंतस्त्वं तस्य कर्ता निधानम्१५। स्थूलस्सर्वोऽनर्थभूतस्ततोन्यस्सोऽर्थस्सूक्ष्मो यो हि तेभ्योपिगीतः। स्थूला भावाश्चावृता यैश्च तेषां तेभ्यः स्थूलस्त्वं पुराणे प्रणीतः१६। भूतंभूतं भूतिमद्भूतभावं भावेभावे भावितं त्वं युनक्षि। युक्तंयुक्तं व्यक्तिभावान्निरस्य स्थानेस्थाने व्यक्तिवृत्तिं करोषि१७। इत्थं देवो व्यक्तिभाजां शरण्यस्त्राता गोप्ता भावितोऽनंतमूर्तिः। विरेमुरमरास्तु त्वा ब्रह्माणमिति कारणम्१८। तस्थुर्मनोभिरिष्टार्थसंप्राप्ति प्रार्थनास्ततः। एवं स्तुतो विरिंचिस्तु प्रसादं परमं गतः१९। अमरान्वरदोप्याह वामहस्तेन निर्दिशन्। ब्रह्मोवाच-। नारी वा भर्तृका कस्माद्धस्तसंत्यक्तभूषणा२०। न राजसे कुतश्शक्रा म्लानवक्त्रसरोरुहः। हुताशनवियुक्तोपि धूमेन न विराजसे२१। तृणौघेन प्रतिच्छन्नो दग्धदावश्चिरोषितः। यमामयशरीरेण क्लिष्टो नाद्य विराजसे२२। दंडेनालंबनेनेव कृष्टो येन पदेपदे। रजनीचरनाथ त्वं किं भीत इव भाषसे२३। राक्षसेंन्द्रकृतादाने त्वमरातिक्षतो यथा। तनुस्ते वरुणोच्छुष्कापरीतस्येव वह्निना२४। विमुक्तरुधिरं चाथ पदं त्वं प्रविलोकय। वायो भवान्विचेतस्कः खड्गाग्रैरिव निष्कृतः२५। किं त्वं नतोसि धनद संत्यज्येव कुबेरतां। रुद्रास्त्रिशूलिनः संतोऽविदध्वं बहुशूरतां२६। भवतां केन चाक्षिप्ता तीव्रता नस्तदुच्यतां। एवमुक्ताः सुरास्तेन ब्रह्मणा ब्रह्मवर्तिना२७। वाचां प्रधानभूतत्वात्ते मारुतमचोदयन्। अथ शक्रमुखैर्देवैः पवनः प्रतिचोदितः२८। प्राह देवं चतुर्वक्त्रं भवान्वेत्ति चराचरं। पुरहूतमुखाः सबला निमिषा विजिताः प्रसभं किल दैत्यशतैः२९। क्रतवो विहिता भवता स्थितये जगतां च महाद्भुतचित्रगुणाः। अपि यज्ञकृतः श्रुतकामफला विहिता ॠषयस्तत एव पुरः३०। अपि नाकमभूत्किल यज्ञभुजां भवतो विनियोगवशात्सततम्। अपहृत्यविमानगणं सकृतो दनुजेन महाकरभूमिसमः३१। कृतवानसि सर्वगुणातिशयं यमशेषमहीधरराजतया। मखभूषितमंशुमतामवधिं सुरधामगिरिं गगनेपि सदा३२। अधिवासविहारविधानुचितो दनुजेन परिष्कृतशृंगतटः। प्रविलम्बितरत्नगुहानिवहो बहुदैत्यसमाश्रयतां गमितः३३। असुरस्य च तस्य भयेन गतं सविषाद शरीरनिमित्ततया। उपभोग्यतयाधिकृतं सुचिरं विमलद्युतिपूरितदिग्वदनं३४। भवतैव विनिर्मितमादियुगे सुरहेतिसमूहवरं कुलिशं। दितिजस्य शरीरमवाप्यगतं शतधा मतिभेदमिवाल्पविदः३५। बाणैश्च युधि विद्धांगा द्वारि द्वास्थैर्निदर्शिताः। लब्धप्रवेशाः कृच्छ्रेण वयं तस्यामरद्विषः३६। सभायाममरादेव प्रकृष्योपनिवेशिताः। वेत्रहस्तैरजल्पंतस्तथोपहसिताः परैः३७। महार्थाः सिद्धसर्वार्था भवंतः स्वल्पभाषिणः। शास्त्रयुक्तमथ ब्रूत मामरा बहुभाषिणः३८। सभेयं दैत्यसिंहस्य न शक्रस्य विशृंखला। वदद्भिरिति दैत्यस्य प्रेष्यैर्विहसिता बहु३९। ॠतवो मूर्तिमंतश्चाप्यहर्निशमुपासते। कृतापराधं सत्रासं न त्यजंति कथंचन४०। तंत्रीलयनयोपेतं सिद्धगंधर्वकिन्नरैः। सरागमुपधाविष्टं गीयते तस्य वेश्मसु४१। कृताकृतोपकरणैर्मित्रादि गुरुलाघवः। शरणागतसंत्यागी त्यक्तसत्यप्रतिश्रयः४२। इति निश्शेषमथवा निश्शेषं केन शक्यते। तस्याविनयमाख्यातुं स्रष्टा तत्र परायणम्४३। इत्युक्त्वा व्यरमद्वायुः शनैर्देवविचेष्टितं। सुरानुवाच भगवांस्ततः स्मितमुखांबुजः४४। ब्रह्मोवाच। अवध्यस्तारको दैत्यः सर्वैरपि सुरासुरैः। यस्य वध्यस्स नाद्यापि जातस्त्रिभुवने पुमान्४५। मया स वरदानेन छंदयित्वा निवारितः। तपसः सांप्रतं राजा त्रैलोक्यदहनात्मकः४६। स तु वव्रे वधं दैत्यश्शिशुतः सप्तवासरात्। स तु सप्तदिनो बालः शंकराद्यो भविष्यति४७। तारकस्य निहंता स भास्कराभो भविष्यति। सांप्रतं चाप्यपत्नीकः शंकरो भगवान्प्रभुः४८। हिमाचलस्य दुहिता या च देवी भविष्यति। तस्याः सकाशाद्यः सूनुररण्याः पावको यथा४९। जनयिष्यति तं प्राप्य तारको न भविष्यति। मयाऽभ्युपायः कथितो यथैष हि भविष्यति1.43.५०। शेषं चाप्यस्य विभवं विभजध्वमनंतरं। स्तोककालं प्रतीक्षध्वं निर्विशंकेन चेतसा५१। इत्युक्तास्त्रिदशास्तेन साक्षात्कमलयोनिना। जग्मुस्ते प्रणिपत्येशं यथायोगं दिवौकसः५२। ततो यातेषु देवेषु ब्रह्मा लोकपितामहः। निशां सस्मार भगवांस्तां देवीं पूर्वसंभवां५३। ततो भगवती रात्रिरुपतस्थे पितामहं। तां विविक्ते समालोक्य ब्रह्मोवाच विभावरीम्५४। ब्रह्मोवाच-। विभावरि महत्कार्यं देवानां समुपस्थितं। तत्कर्तव्यं त्वया देवि शृणु कार्यस्य निश्चयं५५। तारकोनाम दैत्येंद्रः सुरशत्रुरनिर्जितः। तस्या भवाय भगवान्जनयिष्यति चेश्वरः५६। सुतं स भविता तस्य तारकस्यांतकः किल। शंकरस्याभवत्पत्नी सती दक्षसुता तु या ५७। सा पितुः कुपिता देवी कस्मिंश्चित्कारणांतरे। भवित्री हिमशैलस्य दुहिता लोकभाविनी५८। विरहेण हरस्तस्या मत्वा शून्यं जगत्त्रयं। स तस्य हिमशैलस्य कंदरे सिद्धसेविते५९। प्रतीक्षमाणस्तज्जन्म किंचित्कालं निवत्स्यति। तयोः सुतप्ततपसोर्भविता यो महान्सुतः६०। भविष्यति स दैत्यस्य तारकस्य विनाशकः। जातमात्रा च सा देवी स्वल्पसंज्ञेव भामिनी६१। विरहोत्कंठिता गाढं हरसंगमलालसा। तयोः सुतप्ततपसोः संयोगः स्याच्छुभावहः६२। ततस्ताभ्यां तु जनितः स्वल्पो वाक्कलहो भवेत्। ततस्तु संशयो भूयस्तारकस्य च दृश्यते६३। तयोः संयुक्तयोस्तस्मात्सुरतासक्तिकारणे। विघ्नं त्वया विधातव्यं यथा ताभ्यां तथा शृणु६४। गर्भस्थमेवतन्मातुः स्वेन रूपेण संज्ञया। ततो विहस्य शर्वस्तां विषण्णो नर्मपूर्वकं६५। भर्त्सयिष्यति तां देवीं ततः सा कुपिता सती। प्रयास्यति तपश्चर्तुं ततः सा तपसा युता६६। जनयिष्यति तं शर्वादमितद्युतिमंडलं। संभविष्यति हंतासौ सुरारीणामसंशयम्६७। त्वयापि दानवा देवि हंतव्या लोकदुर्जयाः। यावत्सुरेश्वरी देहसंक्रांतगुणसंचया६८। तत्संगमेन तावत्त्वं दैत्यान्हंतुं न शक्यसे। एवं कृते तपस्तप्त्वा त्वया सर्वं करिष्यति६९। समाप्तनियमा देवि यदा चोमा भविष्यति। तदा स्वमेव सा रूपं शैलजा प्रतिपत्स्यते७०। तदा त्वयापि सहिता भवानी सा भविष्यति। रूपांशेन तु संयुक्ता उमायास्त्वं भविष्यसि७१। एकानंशेति लोकस्त्वां वरदे पूजयिष्यति। भेदैर्बहुविधाकारैः सर्वगां कामसाधिनीम्७२। ॐकारवक्त्रा गायत्री त्वमिति ब्रह्मवादिभिः। आक्रांतैरूर्जिताकारा राजभिश्च महाभुजैः७३। त्वं भूरिति विशां माता शूद्रैश्शैवेति पूजिता। क्षांतिर्मुनीनामक्षोभ्या दया नियमिनामपि७४। त्वं महोपायसंदेहो नीतिर्नयविसर्पिणाम्। परिचित्तिस्त्वमर्थानां त्वमीहा प्राणिहृच्छया७५। त्वं मुक्तिस्सर्वभूतानां त्वं गतिः सर्वदेहिनाम्। रतिस्त्वं रतचित्तानां प्रीतिस्त्वं हृदि देहिनाम्७६। त्वं कीर्तिः सत्यभूतानां त्वं शांतिर्दुष्टकर्मणाम्। त्वं भ्रांतिः सर्वभूतानां त्वं गतिः क्रतुयाजिनाम्७७। जलधीनां महावेला त्वं च लीलाविलासिनी। प्रियकंठग्रहानंददायिनी त्वं विभावरी७८। इत्यनेकविधैर्देवी रूपैर्लोके त्वमर्चिता। ये त्वां स्तोष्यंति वरदे पूजयिष्यंति चापि ये७९। ते सर्वकामानाप्स्यंति नियता नात्र संशयः। इत्युक्ता तु निशा देवी तथेत्युक्त्वा कृताञ्जलि८०। जगाम त्वरिता तूर्णं गृहं हिमगिरेर्महत्। तत्रासीनां महाहर्म्ये रत्नभित्तिसमाश्रयाम्८१। ददर्श मेनामापाण्डुच्छविवक्त्रसरोरुहाम्। किंचित्क्षामां मुखोदग्रस्तनभारावनामिताम्८२। महौषधिगणाबद्ध मंत्रराजनिषेविताम्। उदूढकनकोन्नद्ध जीवरक्षा मनोरमाम्८३। मणिदीपगणज्योतिर्महालोकप्रकाशिते। प्रकीर्णबहुसिद्धार्थमनोज्ञपरिचारके८४। शुद्धचीनांशुकच्छत्र भूशय्यास्तरणोज्ज्वले। धूपामोदमनोरम्ये सज्ज सर्वोपयोगिके८५। ततः क्रमेण दिवसे गते दूरं विभावरी। विजृंभितसुखोदर्के ततो मेना महागृहे८६। प्रसुप्तप्रायपुरुषे निद्राभूतोपचारके। स्फुटालोके शशभृति भ्रान्तरात्रिविहंगमे८७। रजनीचर संचारभूतैरावृत चत्वरे। गाढकंठग्रहालग्ने शुभगोष्टजने ततः८८। किंचिदाकुलतां प्राप्ते मेना नेत्रांबुजद्वये। आविवेश मुखे रात्रिः सुखमद्भुतसंगमा८९। उन्मादाय जगन्मातुः क्रमेण जठरांतरे। आविवेशातुलं जन्म मन्यमाना कदा तु वै९०। अरंजयद्गृहं देव्या गुहारण्ये विभावरी। ततो जगत्या निर्वाणहेतुर्हिमगिरिप्रिया९१। ब्राह्मे मुहूर्ते सुभगे प्रासूयत गुहारणिं। तस्यां तु जायमानायां जंतवः स्थाणुजंगमाः९२। अभवन्सुखिनः सर्वे सर्वलोकनिवासिनः। नारकाणामपि तदा सुखं स्वर्गसमं महत्९३। अभवत्क्रूरसत्वानां चेतः शांतं च देहिनाम्। ज्योतिषामपि तेजस्तु सुतरां चाभवत्तदा९४। वनाश्रिताश्चोषधयः स्वादवंति फलानि च। गंधवंति च माल्यानि विमलं च नभोऽभवत्९५। मारुतश्च सुखस्पर्शो दिशश्च सुमनोहराः। ॠतूद्भूतफलायोग परिपाकगुणोज्ज्वला९६। अभवत्पृथिवी देवी शालिमालाकुलापि च। तपांसि दीर्घचीर्णानि मुनीनां भावितात्मनाम्९७। तस्मिन्गतानि साफल्यं काले निर्मलचेतसाम्। विस्मृतानि च शास्त्राणि प्रादुर्भावं प्रपेदिरे९८। प्रभावस्तीर्थमुख्यानां तदा पुण्यतमस्त्वभूत्। अंतरिक्षेऽमराश्चासन्विमानेषु सहस्रशः९९। समहेंद्रजलाधीश वायु वह्नि पुरोगमाः। पुष्पवृष्टिं प्रमुमुचुस्तस्मिंस्तुहिन भूधरे1.43.१००। जगुर्गंधर्वमुख्याश्च ननृतुश्चाप्सरोगणाः। मेरुप्रभृतयश्चापि मूर्तिमंतो महाचलाः१०१। तस्मिन्महोत्सवे प्राप्ते दिव्याः प्रसृतपाणयः। सागरास्सरितश्चैव समाजग्मुश्च सर्वशः१०२। हिमशैलोऽभवल्लोके तदा सर्वैश्चराचरैः। संसेव्यश्चाधिगम्यश्च साश्रयश्चाचलोत्तमः१०३। अनुभूयोत्सवं देवा जग्मुः स्वान्निलयास्तदा। देवनागेंद्रगंधर्वशैललीलावती गणैः१०४। हिमशैलसुता देवी त्वहंपूर्विकया ततः। क्रमेण बुद्धिमानीता विद्याञ्चानलसैर्बुधैः१०५। क्रमेण रूपसौभाग्यप्रबोधैर्भुवनत्रये। संपूर्णलक्षणा जाता हिमालयसुता तथा१०६। एतस्मिन्नंतरे शक्रो नारदं देवसंमतम्। देवर्षिमथ सस्मार कार्यसाधनतत्परः१०७। स तु शक्रस्य विज्ञाय कांक्षितं भगवांस्तदा। आजगाम मुदा युक्तो महेंद्रस्य निवेशनम्१०८। तं तु दृष्ट्वा सहस्राक्षः समुत्थाय महासनात्। यथार्हेण तु पाद्येन पूजयामास वासवः१०९। शक्रप्रणिहितां पूजां प्रतिगृह्य यथाविधि। नारदः कुशलं देवमपृच्छत्पाकशासनम्११०। पृष्टे च कुशले शक्रः प्रोवाच वचनं प्रभुः। इंद्र उवाच-। कुशलस्यांकुरस्तावत्संवृत्तो भुवनत्रये१११। तत्फलोद्भवसंपत्तौ त्वं मया विदितो मुने। वेत्स्येव तत्समस्तं त्वं तथापि परिचोदितः११२। निर्वृतिं परमां याति निवेद्यार्थं सुहृज्जने। तद्यथाशैलजा देवी योगं यायात्पिनाकिना११३। शीघ्रं तथोद्यमः सर्वैरस्मत्पक्षैर्विधीयताम्। अवगम्यार्थमखिलं तत आमंत्र्य नारदः११४। शीघ्रं जगाम भगवान्हिमशैलनिकेतनम्। तत्र द्वारे स विप्रेंद्रश्चित्रवेत्रलताकुले११५। वंदितो हिमशैलेन निर्गतेन पुरो मुनिः। सह प्रविश्य भवनं भुवो भूषणतां गतम्११६। निवेदिते स्वयं हैमे हिमशैलेन विस्तृते। महासने मुनिवरो निषसादातुलद्युतिः११७। यथार्हमर्घ्यं पाद्यं च शैलस्तस्मै न्यवेदयेत्। मुनिः स प्रतिजग्राह तमर्घ्यं विधिवत्तदा११८। गृहीतार्घम्मुनिश्रेष्ठमपृच्छत्श्लक्ष्णया गिरा। कुशलं तपसः शैलः शनैः फुल्लाननांबुजः११९। मुनिरप्यद्रिराजानमपृच्छत्कुशलं तदा। नारद उवाच-। अहो धर्मोचितस्तेऽस्ति संनिवेशो महागिरे१२०। पृथुत्वं मनसा तुल्यं कंदराणां तवानघ। गुरुत्वं ते गुणौघानां स्थावरादतिरिच्यते१२१। प्रसन्नता च तोयस्य मुनिभ्यश्चाधिका तव। न लक्षयामः शैलेन्द्र कुत्राविनयिता स्थिता१२२। नाना तपोभिर्मुनिभिर्ज्वलनार्कसमप्रभैः। पावनैः पावितो नित्यं त्वं कंदरसमाश्रयैः१२३। अवमत्य विमानानि स्वर्गवासविरागिणः। पितुर्गृहइवासीना देवगंधर्वकिन्नराः१२४। अहो धन्योसि शैलेन्द्र यस्य ते कंदरं हरः। अध्यास्ते लोकनाथो हि रामध्यानपरायणः१२५। इत्युक्तवति देवर्षौ नारदे सादरं गिरा। हिमशैलस्य महिषी मेना मुनिदिदृक्षया१२६। अनुयाता दुहित्रा तु स्वल्पालिपरिचारिका। लज्जाप्रणयनम्राङ्गी प्रविवेश निकेतनम्१२७। यत्र स्थितो मुनिवरः शैलेन सहितो वशी। तं दृष्ट्वा तेजसो राशिं मुनिं शैलप्रिया तदा१२८। ववंदे गूढवदना पाणिपद्मकृताञ्जलि। तां विलोक्य महाभागां देवर्षिरमितद्युतिः१२९। आशीर्भिरमृतोद्गाररूपाभिस्तां व्यवर्द्धयत्। ततो विस्मितचित्ता तु हिमवद्गिरिपुत्रिका१३०। एक्षिष्ट नारदं देवी मुनिमद्भुतरूपिणम्। एहि वत्सेति साप्युक्ता ॠषिणा स्निग्धया गिरा१३१। कंठे गृहीत्वा पितरमङ्के सा तु समाविशत्। उवाच माता तां देवीमभिवंदय पुत्रिके१३२। भगवंतं तपोधन्यं पतिमाप्स्यसि संमतम्। इत्युक्ता तु ततो मात्रा वस्त्रेण पिहितानना१३३। किंचित्कंपितमूर्द्धा तु वाक्यं नोवाच किंचन। ततः पुनरुवाचेदं वाक्यं माता सुतां तदा१३४। वत्से वंदय देवर्षिं ततो दास्यामि ते शुभम्। रत्नक्रीडनकं रम्यं स्थापितं यच्चिरं मया१३५। इत्युक्ता सा ततो वेगादुद्गत्य चरणौ तदा। ववंदे मूर्ध्नि संधाय पाणिपंकजकुड्मलम्१३६। कृते तु वंदने तस्या माता सखिमुखेन तु। चोदयामास शनकैस्तस्याः सौभाग्यदर्शिताम्१३७। शरीरलक्षणानां च परिज्ञानाय कौतुकात्। स्त्रीस्वभावात्स्वदुहितुश्चिंतां हृदि समुद्वहन्१३८। ज्ञात्वा तदिंगितं शैलो महिष्याहृदयेन तु। अनुदीर्णाकृतिर्मेने रम्यमेतदुपस्थितम्१३९। चोदितः शैलमहिषी सख्या मुनिवरस्ततः। स्मिताननो महाभागो वाक्यं प्रोवाच नारदः१४०। न जातोऽस्याः पतिर्भद्रे लक्षणैश्च विवर्जितः। उत्तानहस्ता सततं चरणैर्व्यभिचारिभिः१४१। सुच्छायास्या भविष्येयं किमन्यद्बहु भाष्यते। श्रुत्वैतत्संभ्रमाविष्टो ध्वस्तधैर्यो हिमाचलः१४२। नारदं प्रत्युवाचाथ साश्रुकंठो महागिरिः। हिमवानुवाच-। संसारस्यातिदोषस्य दुर्विज्ञेया गतिर्यतः१४३। सृष्ट्या चावश्यभाविन्या केनाप्यतिशयात्मना। कर्त्रा प्रणीता मर्यादा स्थिता संसारिणामियम्१४४। यो जायते हि यद्बीजाज्जनितुः सोर्थसाधकः। जनिता चापि जातस्य न कश्चिदिति च स्फुटम्१४५। स्वकर्मणैव जायंते विवधा भूतजातयः। अंडजोह्यंडजाज्जातः पुनर्जायेत मानवः१४६। मानुषोपि सरीसृप्यां मानुषत्वेन जायते। तत्रापि जातौ श्रेष्ठायां धर्मस्योत्कर्षणेन तु१४७। अपुत्रजन्मनः शेषाः प्राणिनः समवस्थिताः। मनुजास्तत्र सुतरां नयेन सहधर्मिणः१४८। क्रमेणाश्रमसंप्राप्तिर्ब्रह्मचारिव्रतादनु। तस्य कर्तुर्नियोगेन संसारो येन वर्धितः१४९। संसारस्य हि नोत्पत्तिः सर्वे स्युर्यदि निर्गृहाः। कर्त्रा तु शास्त्रेषु सदा सुतलाभः प्रशंसितः1.43.१५०। प्राणिनां मोहनार्थाय नरकत्राणकारणात्। स्त्रिया विरहिता सृष्टिर्जंतूनां नोपपद्यते१५१। स्त्रीजातिस्तु प्रकृत्यैव कृपणा दैन्यभागिनी। शास्त्रालोचनसामर्थ्याद्दूषितं तासु कर्तृणा१५२। तस्यां नोपरिभावज्ञा भवेदेति च वेधसा। शास्त्रेषूक्तमसंदिग्धं बहुवारं महाफलं१५३। दशपुत्रसमा कन्या यापि स्याच्छीलवर्जिता। वाक्यमेतत्फलभ्रष्टं पुंसां ग्लानिकरं फलं१५४। कन्या हि कृपणा शोच्या पितुर्दुःखविवर्द्धिनी। यापि स्यात्पूर्णसर्वार्था पतिपुत्रसमन्विता१५५। किं पुनर्दुर्भगा हीना पतिपुत्रधनादिभिः। त्वं चोक्तवान्सुता या मे शरीरे दोषसंग्रहम्१५६। अहो मुह्यामि शुष्यामि ग्लामि सीदामि नारद। अयुक्तमपि वक्तव्यमप्राप्यमपि सांप्रतम्१५७। अनुग्रहाय मे छिन्धि दुःखं कन्याश्रयं मुने। परिच्छिन्नेप्यसंदिग्धे मनः परिभवाश्रयात्१५८। तृष्णा मुष्णाति निष्णातं फललोभाश्रयात्पुनः। स्त्रीणां हि परमं जन्म कुलानामुभयात्मनाम्१५९। इहामुत्र सुखायोक्तं सत्पतिप्राप्तिसंज्ञितम्। दुर्लभत्वात्सतः स्त्रीणां विगुणोपि पतिः किल१६०। न प्राप्यते विना पुण्यैः पतिर्नार्याः कदाचन। यतो निस्साधनो धर्मः परिणामोत्थिता रतिः१६१। धनं जीवितपर्यंतं पत्यौ नार्याः प्रतिष्ठितम्। निर्द्धनो दुर्मुखो मूर्खः सर्वलक्षणवर्जितः१६२। दैवतं परमं नार्याः पतिरुक्तः सदैव हि। त्वया देवर्षिणा प्रोक्तं न जातोऽस्याः पतिः किल१६३। एतद्दौर्भाग्यमतुलमसंख्यं च दुरुद्वहम्। चराचरे भूतसर्गे चिंता सा व्यापिनी मुने१६४। स न जात इति श्रुत्वा ममेदं व्याकुलं मनः। मनुष्यदेवजातीनां शुभाशुभनिवेदकम्१६५। लक्षणं हस्तपादाभ्यां लक्षणं विहितं किल। सेयमुत्तानहस्तेति त्वयोक्ता मुनिपुंगव१६६। उत्तानहस्तता प्रोक्ता याचतामेव नित्यका। शुभोदयानां धन्यानां न कदाचित्प्रयच्छताम्१६७। सुच्छाययास्याश्चरणौ त्वयोक्तौ व्यभिचारिणौ। तत्रापि श्रेयसी ह्याशा मुने न प्रतिभाति नः१६८। शरीरलक्षणाश्चान्ये पृथक्फलनिवेदिनः। इत्युक्त्वा विरते शैले महादुःखविचारिणि१६९। स्मितपूर्वमुवाचेदं नारदो देवपूजितः। नारद उवाच-। हर्षस्थाने च महति त्वया दुःखं निरुच्यते१७०। अपरिच्छिन्नवाक्यार्थो मोहं यासि महागिरे। इमां शृणु गिरं मत्तो रहस्यपरिनिष्ठिताम्१७१। समाहितो महाशैल मयोक्तस्य विचारणाम्। न जातोस्याः पतिर्देव्या यन्मयोक्तं हिमाचल१७२। स न जातो महादेवो भूतभव्यभवोद्भवः। शरण्यः शाश्वतः शास्ता शंकरः परमेश्वरः१७३। ब्रह्मरुद्रेन्द्रमुनयो गर्भजन्मजरार्दिताः। तस्य ते परमेशस्य सर्वे क्रीडनका गिरे१७४। ब्रह्मांडतस्तदिच्छातः संभूतो भुवनप्रभुः। आत्मनो न विनाशोस्ति स्थावरांतेपि भूधर१७५। संसारे जायमानस्य म्रियमाणस्य देहिनः। नश्यते देह एवात्र नात्मनो नाश उच्यते१७६। ब्रह्मादिस्थावरांतोऽयं संसारो यः प्रकीर्तितः। स जन्ममृत्युदुःखार्तो ह्यनिशं परिवर्तते१७७। महादेवोऽचलःस्थाणुर्न जातो जनकोऽजरः। भविष्यति पतिः सोऽस्या जगन्नाथो निरामयः१७८। यदुक्तं च मया देवी लक्षणैर्वर्जिता तव। शृणु तस्यापि वाक्यस्य सम्यक्त्वेन विचारणम्१७९। लक्षणं दैविको ह्यंकः शरीरावयवाश्रयः। स चायुर्धनसौभाग्यपरिणामप्रकाशकः१८०। अनंतस्याप्रमेयस्य सौभाग्यस्य तु भूधर। नैवांको लक्षणाकारः शरीरे संविधीयते१८१। अतोऽस्या लक्षणं गात्रे शैल नास्ति महामते। यच्चाहमुक्तवानस्या उत्तानकरता सदा१८२। उत्तानो वरदः पाणिरेष देव्याः सदैव तु। सुरासुरमुनिव्रातवरदात्री भविष्यति१८३। यच्च प्रोक्तं मया पादौ सुच्छायौ व्यभिचारिणौ। मत्तः शृणु त्वमस्यापि व्याख्योक्तिं शैलसत्तम१८४। चरणौ पद्मसंकाशौ स्वच्छावस्या नखोज्वलौ। सुरासुराणां नमतां किरीटमणिकांतिभिः१८५। विचित्रवर्णैः पश्यद्भिः सुच्छायौ प्रतिबिंबितौ। एषा भार्या जगद्भर्तुर्वृषांकस्य महीधर१८६। जननी सर्वलोकस्य संभूताभूतभाविनी। शिवेयं पावनायैव त्वत्क्षेत्रे पावनद्युतिः१८७। तद्यथाशीघ्रमेवैषा योगं यायात्पिनाकिनः। तथा विधेयं विधिवत्त्वया शैलेंद्रसत्तम१८८। अस्त्यत्र हि महत्कार्यं देवानां हिमभूधर। एवं श्रुत्वा तु शैलेंद्रो नारदात्सर्वमेव हि१८९। स्वमात्मानं पुनर्जातं मेने मेनापतिस्तदा। उवाच चापि संहृष्टो नारदं तु हिमाचलः१९०। दुस्तरान्नरकाद्घोरादुद्धृतोस्मि त्वया विभो। पातालादहमुद्धृत्य सप्तलोकाधिपः कृतः१९१। हिमाचलोस्मि विख्यातस्त्वया मुनिवराधुना। हिमाचलाच्छतगुणां प्रापितोस्मि समुन्नतिं१९२। आनंदादेव चाहारि हृदयं मे महामुने। नाध्यवस्यति कृत्यानां विभागप्रविचारणम्१९३। भवद्विधानां नियतममोघं दर्शनं मुने। भवद्भिरेव हि प्रोक्तं निवासायात्मरूपिणाम्१९४। मुनीनां देवतानां च स्वयं कर्तास्मि कल्मषम्। तथापि वस्तुन्येकस्मिन्नाज्ञा मे संप्रदीयताम्१९५। इत्युक्तवति शैलेंद्रे स तदा हर्षनिर्भरः। उवाच नारदो वाक्यं कृतं सर्वमिति प्रभो१९६। सुरकार्ये स एवार्थस्तवापि सुमहत्तरः। इत्युक्त्वा नारदः शीघ्रं जगाम त्रिदिवं ततः१९७। स गत्वा देवभवनं महेंद्रं संददर्श ह। ततोनुरूपे स मुनिरुपविष्टो महासने१९८। पृष्टः शक्रेण प्रोवाच गिरिजासंश्रयां कथाम्। नारद उवाच-। यन्मह्यमुक्तं कर्तव्यं तन्मया कृतमेव हि१९९। किंतु पंचशरस्येषु गोचरत्वमपेक्षितम्। इत्युक्तो देवराजस्तु मुनिना कार्यदर्शिना1.43.२००। चूतांकुरास्त्रं सस्मार भगवान्पाकशासनः। सस्मृतस्तु तदा क्षिप्रं सहस्राक्षेण धीमता२०१। उपतस्थे रतियुतः सविलासो झषध्वजः। प्रादुर्भूतं च तं दृष्ट्वा शक्रः प्रोवाच मन्मथम्२०२। शक्र उवाच-। उपदेशेन बहुना किं त्वां प्रति रतिप्रिय। मनोभवोसि तेन त्वं वेत्सि भूतमनोगतम्२०३। तद्यथानुक्रमं तु त्वं कुरु नाकसदां प्रियम्। शंकरं योजय क्षिप्रं गिरिपुत्र्या मनोभव२०४। संयुक्तो मधुनानेन गच्छ रत्या सहायवान्। इत्युक्तो मदनस्तेन शक्रेण स्वार्थसिद्धये२०५। प्रोवाच पंचबाणोथ वाक्यं भीतः शतक्रतुम्। काम उवाच-। अनया देव सामग्र्या मुनिदानवभीमया२०६। दुःसाध्यश्शंकरो देवः किं न वेत्सि जगत्प्रभो। तस्य देवस्य वेत्थ त्वं कारणं पदमव्ययम्२०७। प्रायः प्रसादे कोपेपि सर्वं हि महतां महत्। सर्वोपभोगसारं हि सौदर्यं स्वर्गसंभवम्२०८। विशेषं कांक्षतां शक्र सामान्याद्भ्रंशनं फलात्। श्रुत्वैतद्वचनं शक्रस्तमुवाचामरैर्युतः२०९। शक्र उवाच-। वयं प्रमाणं ते तत्र रतिकांत न संशयः। संदंशेन विना शक्तिरयस्कारस्य नेष्यते२१०। कस्यचिच्च क्वचिद्दृष्टं सामर्थ्यं न तु सर्वतः। इत्युक्तः प्रययौ कामः सखायं मधुमाश्रितः२११। रतियुक्तो जगामाशु प्रस्थं तुहिनभूभृतः। स तु प्राप्याकरोच्चिंतां कार्यस्योपायपूर्विकाम्२१२। महात्मानो हि निष्कंपा मनस्तेषां सुदुर्जयम्। तदादावेव संक्षोभ्य नेत्थं तस्य जयो भवेत्२१३। संसिद्धिः प्रायशश्चैव पूर्वं संशोध्य मानसम्। कथमेवंविधैर्भावैर्द्वेषानुगमनं विना२१४। क्रोधः क्रूरतरात्संगाद्भीषणेर्ष्या महासखी। चापल्यान्मूर्ध्नि विध्वस्त धैर्याधारमहाबला२१५। तामस्य विनियोक्ष्यामि मनसो विकृतिं पुरः। पिधाय धैर्यद्वाराणि संतोषमपकृष्य च२१६। अवगंतुं हि मां तत्र न कश्चिदिह पंडितः। विकल्पमात्रसंस्थानं विरूपाक्षमनोभवम्२१७। प्रविश्याथ क्रियारंभी गंभीरावर्तदुस्तरः। भविष्यामि हरस्याहं तपःस्थस्य स्थिरात्मनः२१८। इंद्रियग्राममावृत्य रम्यसाधनसंविधिः। चिंतयित्वेति मदनो भूतभर्तुस्तदाश्रमम्२१९। जगाम जगतीसारं सरलद्रुम वेदिकम्। शांतसत्वसमाकीर्णमचलं प्राणिसंकुलम्२२०। नानापुष्पलताजालं सानुसंस्थगणेश्वरम्। निर्व्यग्रवृषभोद्घुष्टं नीलशाद्वलसानुकम्२२१। तत्रापश्यत्त्रिनेत्रस्य रम्यंकं चिद्द्वितीयकम्। वीरकं वीरलोकेशमीशानसदृशद्युतिम्२२२। पक्वं कुंकुमकिंजल्कपुंजपिंगजटासटम्। वेत्रपाणितमव्यग्रमुग्रं चाभद्रभूषणम्२२३। ततो निमीलितोन्निद्र पद्मपत्रांतलोचनम्। प्रेक्षमाणमृजुस्थानं नासावंशाग्रगोचरम्२२४। अतीवरम्यसिंहेंद्र चर्मलंबोत्तरीयकम्। श्रवणाहिफणोन्मुक्त निश्वासानलपिंगलं२२५। प्रेंखत्कपोलपर्यंत चुंबिलंबिजटाचयम्। कृतवासुकिपर्यंत नाभिमूलनिवेशितम्२२६। ब्रह्मांजलिस्थनासाग्र निबद्धोरगभूषणम्। ददर्श शंकरं कामः क्रमप्राप्तांतिकः शनैः२२७। ततो भ्रमरझंकारमालंब्य द्रुमसानुगम्। प्रविष्टः कर्णरंध्रेण भवस्य मदनो मनः२२८। शंकरस्तमथाकर्ण्य मधुरं मदनाश्रयम्। सस्मार दक्षतनयां दयितां रंतुमानसः२२९। ततः शिवस्य शनकैस्तिरोधा याति निर्मला। समाधिभावना तस्थौ लक्ष्य प्रत्यक्षरूपिणी२३०। ततस्तन्मयतां यातः प्रत्यूह पिहिताशयः। विवेश विबुधाधीशो विकृतिं मदनात्मिकाम्२३१। ईषत्क्रोधसमाविष्टो धैर्यमालंब्य धूर्जटिः। निरस्यमदनंस्थित्वायोगमायासमावृतः२३२। स तया माययाविष्टो जज्वाल मदनस्ततः। इच्छाशरीरो दुर्ज्ञेयो दोषावासो महाशयः२३३। हृदयान्निर्गतः सोथ वासनाव्यसनात्मकः। बहिस्थलं समासाद्य उपतस्थे झषध्वजः२३४। अनुयातो हि साह्येन मित्रेण मधुना सह। सहकारतरोर्दृष्ट्वा मंदमारुतनिर्धुतं२३५। स्तबकं मदनो रम्यं हरवक्षसि सत्वरं। मुमोच मोहनं नाम मार्गणं मकरध्वजः२३६। स तस्य हृदये शुद्धे नामशाली महाशरः। पपात परुषः प्रांशुः पुष्पबाणो विमोहनः२३७। ततः करणसंदोहे विद्धे तु हृदये भवः। बभूव भूतपो कंप्य धैर्योपि मदनोन्मुखः२३८। ततः प्रभुत्वाद्भावानामावेशं स्वमपश्यत। वाक्यं बहु बभाषेथ प्रत्यूहप्रसवात्मकं२३९। ततः कोपानलोद्भूत घोर हुंकारभीषणे। बभूव वदने नेत्रं तृतीयमनलाकुलं२४०। रुद्रस्य रौद्रवपुषो जगत्संहारभैरवम्। तदंतिकस्थे मदने व्यस्फारयत धूर्जटिः२४१। तन्नेत्रविस्फुलिंगेन क्रोशतां नाकवासिनाम्। गमितो भस्मतां तूर्णं कंदर्पः कामदर्पकः२४२। स तु तं भस्मसात्कृत्वा हरनेत्रोद्भवोनलः। व्यजृंभत जगद्दग्धुं ज्ञात्वा हुंकारघस्मरं२४३। ततो भवो जगद्धेतोर्व्यभजज्जातवेदसम्। सहकारे मधौ चन्द्रे सुमनः स्स्वपरेष्वपि२४४। भृंगेषु कोकिलास्ये च विभागेन स्मरानलं। स बाह्याभ्यंतरे विद्धो हरोथ स्मरमार्गणैः२४५। भागेष्वेतेषु संविष्टं वीक्षती बहुनाशनं। विभक्तं लोकसंक्षोभकरं दुर्वारजृंभितं२४६। तत्प्राप्तिस्नेहसंपूर्णकामेन हृदये किल। ज्वलन्नहर्निशं भीमो दुःखस्य वशगोऽभवत्२४७। विलोक्य हरहुंकार ज्वालाभस्मीकृतं स्मरं। विललाप रतिः क्रूरं बंधुना मधुना सह२४८। ततो विलप्य बहुशो मधुना परिसांत्विता। जगाम शरणं देवमिंदुमौलित्रिलोचनं२४९। भृंगानुयातां संगृह्य पुष्पितां सहकारजां। लतां पत्रद्रुमच्छन्नां जातां परभृतां सखीं 1.43.२५०। निबध्य तु जटाजूटं कुटिलैरलकै रतिः। उद्वर्त्य गात्रं शुभ्रेण हृद्येन स्मरभस्मना२५१। जानुभ्यामवनिं गत्वा प्रोवाचेन्दुविभूषणम्। रतिरुवाच। नमः शिवायास्तु मनोमयाय जगन्मयायाद्भुतवर्त्मने नमः२५२। नमः शिवायास्तु सुरार्चिताय तुभ्यं सदा भक्तकृपापराय। नमो भवायास्तु भवोद्भवाय नमोस्तु ते ध्वस्तमनोभवाय२५३। नमोस्तु मायामदनाश्रयाय नमो निसर्गामलभूषिताय। नमोस्त्वमेयाय गुणायनाय नमोस्तु सिद्धाय पुरातनाय२५४। नमः शरण्याय नमो गुणाय नमोस्तु ते भीमगणानुगाय। नमोस्तु नानाभुवनर्द्धिकर्त्रे नमोस्तु भक्ताभिमतप्रदाय२५५। नमोथ कर्मप्रसवे नमः सदा अनंतरूपाय सदैव तुभ्यम्। असह्यकोपाय सदैव तुभ्यं शशांकचिह्नाय नमोस्तु तुभ्यम्२५६। असीमलीलापरमस्तुताय वृषेंद्रयानाय पुरांतकाय। नमः प्रसिद्धाय महौषधाय नमोस्तु नानाविधरूपकाय२५७। नमोस्तु कालाय नमः कलाय नमोस्तु ते कालकलातिगाय। चराचराचार्यविचार्यवर्यमाचार्यमुत्प्रेक्षितभूतसर्गं२५८। त्वामिंदुमौलिशरणं प्रपन्ना प्रियाप्तयेहं सहसा महेशं। प्रयच्छ मे कामयशः समृद्धिं पतिं विना तं भगवन्न जीवे२५९। प्रियः प्रियायाः पुरुषेश नित्यस्ततो परः को भुवनेष्विहास्ति। प्रभुः प्रभावी प्रभवः प्रियाणां प्रवीणपर्याय परापरं तपः२६०। त्वमेव नाथो भुवनस्य गोप्तां दयालुरुन्मूलितभक्तभीतिः। इत्थं स्तुतः शंकरइंद्रमौलिर्वृषाकपिर्मन्मथकांतया तु२६१। तुतोष दोषाकरखंडधारी उवाच चैनां मधुरं निरीक्ष्य। शंकर उवाच। भविष्यति च कामोयं काले कांते चिरादथ२६२। अनंग इति लोकेषु स विख्यातिं गमिष्यति। इत्युक्ता शिरसा वंद्य गिरीशं कामवल्लभा२६३। जगामोपवनं चान्यद्रतिस्तुहिन पर्वते। रुरोद चापि बहुशो दीना रम्ये स्थले स्थले२६४। मरणव्यवसायापि निवृत्ता च शिवाज्ञया। अथ नारदवाक्येन चोदितो हिमभूधरः२६५। कृताभरणसंस्कारां कृतकौतुकमंगलां। स्वर्गपुष्पकृतापीडां शुभ्रचीनांशुकांबराम्२६६। सखीभ्यां संयुतां शैलो गृहीत्वा स्वसुतां ततः। जगाम सुभगे योगे तदा संपूर्णमानसः२६७। सकाननान्युपाक्रम्य वनान्युपवनानि च। ददर्श रुदतीं नारीमप्रतर्क्यां महौजसम्२६८। न रूपेणेदृशी लोके रम्येषु वनसानुषु। कौतुकेन परामृष्टस्तां दृष्ट्वा रुदतीं गिरिः२६९। उपसृप्य ततस्तस्या निकटं सोप्यपृच्छत। हिमवानुवाच-। कासि कस्यासि कल्याणि किमर्थं चापि रोदिषि२७०। नैतदल्पमहं मन्ये कारणं लोकसुंदरि। सा तस्य वचनं श्रुत्वा उवाच मधुना सह२७१। रुदंती शोकवचनं श्वसंती दैन्यवर्धनं। रतिरुवाच-। कामस्य दयितां भार्यां रतिं मां विद्धि सुव्रत२७२। गिरावस्मिंश्च भगवान्गिरिशस्तपसि स्थितः। तेन प्रत्यूहरुष्टेन क्रोधाद्विस्फार्य लोचनं२७३। विमुच्याग्निशिखाज्वालां कामो भस्मावशेषितः। अहं तु शरणं याता तं देवं भयविह्वला२७४। स्तुतवत्यथ संतुष्टस्ततो मां गिरिशोऽब्रवीत्। तुष्टोहं कामदयिते कामोत्पत्तिर्भविष्यति२७५। त्वत्स्तुतिं चाप्यधीयानो नरो भक्त्या मदाश्रयः। लप्स्यते कांक्षितं कामं निवर्तमरणादपि२७६। प्रतीक्षमाणा तद्वाक्यमाशावेशवशादहं। शरीरं परिरक्षिष्ये किंचित्कालं महाद्युते२७७। इत्युक्तस्तु तया रत्या शैलः संभ्रमभीषणः। पाणावादाय तनयां गंतुमैच्छत्स्वकं पुरं२७८। भाविनोऽवश्यभावित्वाद्भवित्री भूतभाविनी। लज्जमाना सखिमुखैरुवाच पितरं गिरिं२७९। शैलपुत्र्युवाच-। दुर्भगेन शरीरेण किं ममानेन कारणं। कथं च तां दशां प्राप्तश्शङ्करो मे पतिर्भवेत्२८०। तपोभिः प्राप्यतेभीष्टं नासाध्यं तु तपस्यतः। दुर्भगत्वं वृथा लोके विहिते सति साधने२८१। तपसि भ्रष्टसंदेहा ततः स्वार्थजिगीषया। एवं तपः करिष्येहं यामीत्युक्तवतीं सुताम्२८२। उवाच वाचा शैलेंद्रो गद्गदस्वरवर्णया। हिमवानुवाच-। उमेति चापलं पुत्रि न क्षमं तावकं वपुः२८३। सोढुं क्लेशानुरूपस्य तपसः सौम्यदर्शने। भावीन्यपि च कार्याणि पदार्थानि सदैव तु२८४। भाविनोर्था भवंत्येव बहवोऽनिच्छतोपि हि। तस्मान्न तपसा तेस्ति बाले किंचित्प्रयोजनम्२८५। भवनं चैव गच्छामि चिंतयिष्यामि तत्र वै। इत्युक्ता तु यदा नैव गृहमन्वेति शैलजा२८६। ततोद्रिश्चिंतयाविष्टः स्वसुतां प्रशशंस च। ततोंतरिक्षे दिव्या च वागभूद्भुवनत्रये२८७। उमेति चापलं पुत्रि त्वयोक्ता तनया यतः। उमेति नाम तेनास्या भुवनेषु भविष्यति२८८। सिद्धिर्मूर्तिमती त्वेषा साधयिष्यति चिंतितम्। इति श्रुत्वा तु वचनं स तदाकाशमंडले२८९। अनुज्ञाय सुतां शैलो जगामाशु स्वमंदिरम्। पुलस्त्य उवाच-। शैलजापि ययौ शैलमगम्यमपि दैवतैः२९०। सखीभ्यामनुयाता तु नियता नगराजजा। शृंगं हिमवतः पुण्यं नानाधातुविभूषितम्२९१। दिव्यपुष्पलताकीर्णं भ्रमरोद्घुष्टपादपम्। दिव्यप्रस्रवणोपेतं मनोरथशतोज्ज्वलम्२९२। नानापक्षिसमायुक्तं चक्रवाकोपशोभितम्। जलजस्थलजैः पुण्यैः प्रफुल्लैरुपशोभितम्२९३। चित्रकंदरसंगुह्यं दिव्यगेहसमन्वितम्। विहंगसंघसंघुष्टं कल्पपादपसंकटम्२९४। तत्रापश्यन्महाशाखं शाखिनं हरितच्छदम्। सर्वर्तुकुसुमोपेतं चक्रवाकोपशोभितम्२९५। नानापुष्पशताकीर्णं नानाविधफलान्वितम्। त्यक्तं सूर्यस्य रुचिभिर्भिन्नसंहतपल्लवम्२९६। तत्रांबराणि संत्यज्य भूषणानि च शैलजा। संवीता वल्कलैर्दिव्यैर्दर्भनिर्मितमेखला२९७। त्रिःस्नाता पाटलाहारा बभूव शरदां शतम्। शतमेकेन जीर्णेन पर्णेनावर्त्तयत्तदा२९८। निराहारा शतं साभूत्समानां तपसो निधिः। तत उद्वेजिताः सर्वे प्राणिनस्तपसोग्निना२९९। ततः सस्मार भगवान्मुनीन्सप्त शतक्रतुः। ते समागम्य मुदिताः सर्वे समुदितास्तथा1.43.३००। पूजितास्ते महेंद्रेण पप्रच्छुस्तत्प्रयोजनम्। किमर्थं हि सुरश्रेष्ठ संस्मृतास्तु वयं त्वया३०१। शक्रः प्रोवाच शृण्वंतु भगवंतः प्रयोजनम्। हिमाचले तपो घोरं तप्यते भूधरात्मजा३०२। तस्याभिमतयोगेन भवंतः कर्तुमर्हथ। तपः समापनं देव्या जगदर्थे त्वरान्विताः३०३। तथेत्युक्त्वा ततः शैलं सिद्धसंघातसेवितम्। ऊचुरागम्य मुनयस्तामथो मधुराक्षरम्३०४। पुत्रि कस्ते व्यवसितः कामः कमललोचने। तानुवाच ततो देवी सादरं गौरवान्मुनीन्३०५। देव्युवाच-। तपस्यंतो महाभागाः प्रोह्य मौनं भवादृशां। वंदनाय नियुक्ता धीर्याचयत्यविकल्पितम्३०६। सुप्रसन्नमुखा यूयं गृहीत्वासनमादितः। उपविष्टाः श्रमं मुक्त्वा ततः प्रक्ष्यथ मामनु३०७। इत्युक्तास्ते ततश्चक्रुस्तत्रासनपरिग्रहम्। सा च तान्विधिवत्पूर्वं पूजयित्वा विधानतः३०८। उवाचादित्यसंकाशान्मुनीन्सप्तॠषीन्शनैः। त्यक्त्वा व्रतात्मकं मौनं नत्वा च विधिवन्मुनीन्३०९। भगवंतोपि मौनांते तस्याः सप्तर्षयोप्यथ। गौरवाधारतां प्राप्तां पप्रच्छुस्तां पुनस्तथा३१०। सापि गौरवगर्भेण मनसा चारुहासिनी। मुनीन्सर्वांस्तथालोक्य प्रोवाच प्रोह्य वाग्यमम्३११। भगवंतो विजानीथ प्राणिनां मनसेप्सितम्। शरीरादिभिरत्यर्थं कदर्थ्यं ते हि देहिनः३१२। केचित्तु निपुणास्तत्र घटंते विविधोद्यमैः। उपायैर्दुर्लभान्भावान्प्राप्नुवंति ह्यतंद्रिताः३१३। अपरे तु परिच्छिद्य नानाकारानुपक्रमान्। देहांतरार्थं सारंभमाश्रयंति हि तद्व्रतम्३१४। ममत्वाकाशसंभूतकुसुमस्रग्विभूषितम्। विंध्यशृंगं स्प्रष्टुकामो हस्तः प्रसरते मुहुः३१५। अहं किल भवं देवं पतिं प्राप्तुं समुद्यता। प्रकृत्यैव दुराराध्यं तपस्यंतं च संप्रति३१६। सुरासुरैरनिर्णीतं परमार्थक्रियाश्रयं। सांप्रतं चापि निर्दग्धो मदनो वीतरागिणा३१७। कथमाराधयेदीशं मादृशी तादृशं शिवम्। इत्युक्ता मुनयस्ते तु स्थिरतां मनसस्ततः३१८। ज्ञातुमस्या वचः प्रोचुः प्रक्रमात्प्रकृतार्थकम्। मुनय ऊचुः-। द्विविधन्तु सुखं तावत्पुत्रि लोके विभाव्यते३१९। शरीरस्यास्य संयोगश्चेतसश्चापि निर्वृतिः। प्रकृत्या तु स दिग्वासा भीमो भस्मास्थिभूषणः३२०। कपाली भिक्षुको नग्नो विरूपाक्षोऽस्थिरक्रियः। प्रमत्तोन्मत्तकाकारो बीभत्सो कृतसंग्रहः३२१। पत्या न तेन चास्त्यर्थो मूर्तानर्थेन कांक्षितः। यदि स्वस्य शरीरस्य सुखमिच्छसि शाश्वतम्३२२। तत्कथं ते महादेवाद्भूतभाजो जुगुप्सितात्। स्रवन्नरवसासास्थिकपालकृतभूषणात्३२३। श्वसदुग्रभुजंगेन्द्रकृतभूषणभूषितात्। श्मशानवासिनो रौद्रप्रमथानुगतादपि३२४। सुरेन्द्रमकुटव्रातनिघृष्टचरणोऽरिहा। हरिरस्ति जगद्धाता श्रीकान्तोऽनन्तमूर्तिमान्३२५। जप्यो यज्ञभुजामस्ति तथेन्द्रः पाकशासनः। देवतानां निधिश्चास्ति ज्वलनस्सर्वकामधुक्३२६। वायुरस्ति जगद्धाता यः प्राणस्सर्वदेहिनाम्। तथा वैश्रवणो राजा सर्वार्थमहिमा प्रभुः३२७। एभ्य एकतमं कस्मान्न त्वं संप्राप्तुमिच्छसि। उतान्यस्मादिह प्राप्यं सुखं ते मनसे हितम्३२८। एवमेतत्तथा पुत्रि प्रभावो लोकसम्पदाम्। अस्मिन्देहे परे वापि कल्याणप्राप्तये तव३२९। पितुरेवास्ति ते सर्वं सुरेभ्यो यन्निवेदितम्। वरस्य प्राप्तये क्लेशस्स चाप्यत्राफलस्तरुः३३०। प्रायेण प्रार्थितो ह्यर्थस्समर्थो ह्यतिदुर्लभः। स्वस्थानविनियोगित्वात्पुत्रि तत्रापि लभ्यते३३१। इत्युक्तवत्सु कुपिता मुनिवर्येषु शैलजा। उवाच क्रोधरक्ताक्षी विस्फुरद्दशनच्छदा३३२। देव्युवाच-। असद्ग्रहस्य का नीतिर्व्यसनस्य क्व यंत्रणा। विपरीतार्थबोद्धारः सत्पथे केन योजिताः३३३। एवं मां वित्थ दुष्प्रज्ञामस्थानासद्ग्रहप्रियाम्। न मां प्रतिविचारोस्ति यदहंकारमानिनी३३४। प्रजापतिसमाः सर्वे भवंतः सर्वदर्शिनः। न नूनं वित्थ तं देवं शाश्वतं जगतः प्रभुम्३३५। अजमीशानमव्यक्तममेयमहिमोदयम्। आस्तां तत्कर्मसद्भावं संबोधं तावदावृतम्३३६। विदुस्तं न हरि ब्रह्ममुखा अपि सुरेश्वराः। यत्तस्यविभवं स्वोत्थं भुवनेषु विजृंभितम्३३७। प्रकटं सर्वभूतानां तदप्यथ न वित्थ किं। कस्यैतद्गगनं मूर्तिः कस्याग्निः कस्य मारुतः३३८। कस्य भूः कस्य वरुणः कश्चंद्रार्कविलोचनः। कस्यार्चयंति लोकेषु लिंगं भक्त्या सुरासुराः३३९। यच्च ब्रह्मेश्वरा देवा विष्ण्विन्द्राद्या महर्षयः। प्रभावं प्रभवं वापि तेषामपि न वित्थ किं३४०। अदितेः कश्यपाज्जाता देवा नारायणादयः। मरीचेः कश्यपः पुत्रो ह्यदितिर्दक्षपुत्रिका३४१। मरीचिश्चापि दक्षश्च पुत्रौ तौ ब्रह्मणः किल। ब्रह्मा हिरण्मयादंडादेव सिद्धविभूतिकः३४२। कस्य प्रादुरभूद्ध्यानात्प्राकृतः प्राकृतांशकः। अथ नारायणेनैव स्वकीयेच्छा समाश्रयात्३४३। तत्प्रेरितः प्रयात्वेष जन्म नारायणात्मकम्। सापि कर्मण एवोक्ता प्रेरणाविवशात्मनाम्३४४। यथोन्मादादि दुष्टस्य मतिरेव हि साभवेत्। इष्टानेव पदार्थान्वै विपरीतान्हि मन्यते३४५। लोकस्य व्यवहारेषु दृष्टेषु हसते सदा। धर्माधर्मफलप्राप्तौ विष्णुमेव निबोधत३४६। विदध्वमित्थं मुनयोऽसकृच्च मे गिरं गिरीशश्रुतिभूमिसन्निधौ। उत्कृष्टकेदार इवावनीतले सुबीजमुष्टिं सुफलाय कर्षकाः३४७। ते तां श्रुत्वा हि तां रम्यां प्रक्रमात्प्रक्रमक्रियाम्। वाचंवाचां पतिप्रख्याः प्रोचुश्चस्मितसुंदराः३४८। मुनय ऊचुः-। जाते लोकविधाने तु सत्यं तत्कार्यमुत्तमम्। प्रायः प्रालेयशैलस्य शंका तत्कालरूपिणः३४९। सत्यमुत्कंठिताः सर्वे ये ये कार्यार्थमुद्यताः। तेषां त्वरंते चेतांसि किंतु नाममहात्मनाम्1.43.३५०। लोकयात्रानुगंतव्या विशेषेण विवक्षितैः। यतस्तद्धर्ममेधंते तत्प्रामाण्यं परे धृताः३५१। इत्युक्त्वा मुनयो जग्मुस्त्वरितास्तुहिनाचलम्। तत्र ते पूजितास्तेन हिमशैलेन सादरम्३५२। ऊचुर्मुनिवराः प्रीताः स्वल्पकं तु त्वरान्विताः। मुनय ऊचुः-। देवो दुहितरं साक्षात्पिनाकी तव मार्गते३५३। तच्छीघ्रं पावयात्मानमाहुत्येवानले हुतम्। कार्यं हि तच्च देवानां सुचिरं परिवर्तते३५४। जगदुद्धारणायैष विधातव्यः समुद्यमः। इत्युक्तस्तु तदा शैलो हर्षावेशवशान्मुनीन्३५५। असमर्थोभवद्वक्तुमुत्तरं प्रार्थयन्निव। ततो मेना मुनीन्वंद्य प्रोवाच स्नेहविक्लवा३५६। दुहितुस्तान्मुनींश्चैव वचनं स्वयमर्थवत्। मेनोवाच-। यदर्थं दुहितुर्जन्म चेच्छंत्यपि महाफलं३५७। तदेवोपस्थितं सर्वं प्रक्रमेणैव सांप्रतम्। कुलजन्मवयोरूपविभुत्वैस्सहितोपि यः३५८। वरस्तस्यापि नाहूय सुता देया ह्ययाचतः। दिग्वासा जटिलः शूली दग्धकामोपि कामदः३५९। स तु मत्सुतया घोरः कथं नाम उपास्यते। मुनय ऊचुः-। ऐश्वर्यमवगच्छस्व शंकरस्य सुरासुराः३६०। आराध्यमानपादाब्ज युगलाश्च सुनिर्वृताः। यस्योपयोगि यद्रूपं तेन तत्प्रार्थ्यते चिरम्३६१। घोरं तपस्यते बाला तेन रूपेण निर्वृता। यत्सा व्रतानि दिव्यानि नयिष्यति समापनम्३६२। तदत्रावहिता तावदस्मास्वेव भविष्यति। इत्युक्त्वा गिरिणा सार्द्धं ययुर्यत्रास्ति शैलजा३६३। जितार्कज्वलनज्वाला तपस्तेजोमयीह्युमा। प्रोक्ता सा मुनिभिः स्निग्धं मानिन्याह वचोर्थवत्३६४। नाहं क्षुद्रात्किलेच्छामि ॠते शर्वात्पिनाकिनः। स्थितं च तारतम्येन प्राणिनां परमर्द्धिदं३६५। धीरतैश्वर्यकार्याणि प्रमाणमतुलं महत्। यस्मान्न किंचिदपरं यच्च यस्मात्प्रवर्तते३६६। यस्यैश्वर्यमनाद्यंतं तमहं शरणं गता। समः सव्यवसायश्च दीर्घेण विपरीतकः३६७। एवं निशम्य ते वाचं देव्या मुनिवरास्तदा। आनंदाश्रुपरीताक्षाः सस्वजुस्तां तपस्विनीं३६८। ऊचुश्च परमप्रीताः शैलजां मधुरं वचः। ॠषय ऊचुः। अत्यद्भुतमहो पुत्रि ज्ञानमूर्तिरिवामला३६९। प्रसादयसि नो भावं भवभावप्रतिश्रयात्। ननु विद्मो वयं तस्य देवस्यैश्वर्यमद्भुतम्३७०। त्वन्निश्चयस्य दृढतां वेत्तुं वयमिहागताः। अचिरादेव तन्वंगि कामस्त्वेष भविष्यति३७१। आदित्यस्स प्रभो याति रत्नेभ्यः का द्युतिः पृथक्। कोऽर्थो वर्णान्स्वकांस्त्यक्त्वा तथा त्वं गिरिशं विना३७२। यामो नेकाभ्युपायेन तमभ्यर्थयितुं वयम्। अस्माकमपि चैषोर्थः सुतरां हृदि वर्तते३७३। अतस्त्वमेव सा बुद्धिर्यतो नीतिस्त्वमेव हि। अतो निःसंशयं कार्यं शंकरोपि विधास्यति३७४। इत्युक्त्वा पूजितास्सर्वे मुनयो गिरिकन्यया। प्रययुर्गिरिशं द्रष्टुं प्रस्थं हिमवतो महत्३७५। गंगांभः प्लावितात्मानः पिंगाबद्धजटासटाः। भृंगानुयातपाणिस्थ मंदारकुसुमस्रजः३७६। संप्राप्य तु गिरेः प्रस्थं ददृशुः शंकराश्रमम्। प्रशांताशेषसत्वौघं पर्यस्तिमितकाननम्३७७। निःशब्दक्षोभसलिल प्रयातं सर्वतो दिशम्। तत्रापश्यंस्ततोद्वारि वीरकं वेत्रपाणिनम्३७८। तमेते मुनयः पूज्या विनीताः कार्यगौरवात्। ऊचुर्मधुरभाषाभिस्ते वाचं वाग्मिनां वराः३७९। द्रष्टुं वयमिहायाताः शंकरं गुणनायकं। त्रिलोचनं विजानीहि सुरकार्यप्रचोदिताः३८०। त्वमेव नो गतिस्तत्र यथाकालानतिक्रमः। स्यात्प्रार्थनैषा प्रायेण प्रतीहारमयी प्रभो३८१। इत्युक्तो मुनिभिः सोथ गौरवात्तानुवाच ह। सवनस्यापरां संध्यां कर्तुं मंदाकिनीं गतः३८२। क्षणेन भाविता विप्रास्ततो द्रक्ष्यथ शूलिनम्। इत्युक्ता मुनयस्तस्थुर्यत्नात्कार्यविचक्षणाः३८३। गंभीरांबुधरं प्रावृट्तृषिताश्चातका यथा। तथा क्षणेन निष्पन्न समाचारक्रियाविधिम्३८४। वीरासनकृतोद्देशं मृगचर्मनियामितम्। ततो विनीतो जानुभ्यामवलंब्य महीं मुदा३८५। उवाच वीरको देवं प्रणयैकसमाश्रयम्। संप्राप्ता मुनयः सप्त द्रष्टुं त्वां दीप्ततेजसं३८६। विभो समादिश द्रष्टुं ततो ध्यानमिहार्हसि। इत्युक्तो धूर्जटिस्तेन वीरकेण महात्मना३८७। भ्रूभंगसंज्ञया तेषां प्रवेशाज्ञां ददौ तदा। मूर्द्धकंपेन तान्सप्त वीरकोपि महामुनीन्३८८। आजुहाव विदूरस्थान्दर्शनाय पिनाकिनः। त्वराबद्धजटास्ते च लंबकृष्णानिजांबराः३८९। विविशुर्वेदिकां दिव्यां गिरीशस्य विभोस्ततः। बद्धपाणिपुटा क्षिप्त नाकपुष्पोत्त्करास्ततः३९०। पिनाकिपादयुगलं वंद्य नाकनिवासिनः। ततः स्निग्धेक्षिताः संतो मुनयः शूलपाणिना३९१। गिरीशं ते ततो दृष्ट्वा ते समं तुष्टवुर्मुदा३९२। मुनय ऊचुः-। अहो कृतार्था वयमेव सांप्रतं सुरेश्वरैर्वंदितपादपल्लवम्। विलोकयामो गुणगौरवर्द्धिभिः समादिशेः कार्यमशेषरक्षणम्३९३। ततः प्रहस्य सर्वज्ञ उवाच मुनिसत्तमान्। भवतां यद्धृदिगतं कार्यं तत्कुरुताधुना३९४। इत्युक्ता मुनयस्तूर्णं ययुर्यत्र च शैलजा। बभाषिरे विभागज्ञा गिरिजां गिरिगह्वरे। रम्यं प्रियमनोहारि मारूपं तपसादह३९५। प्रीतस्ते शंकरः पाणिमेष प्रतिग्रहीष्यति। वयमर्थितवंतस्ते पितरं पूर्वमागताः३९६। पित्रा सह गृहं गच्छ वयं यामः स्वमंदिरं। इत्युक्ता तपसः सत्यं फलमस्तीति चिंत्य सा३९७। त्वरमाणा ययौ वेश्म पितुर्दिव्यं सुशोभितं। सा तत्र रजनीं मेने वर्षायुतसमां सती३९८। हरदर्शनसंजात समुत्कंठा हिमाद्रिजा। ततो मुहूर्त्ते ब्राह्मे तु तस्याश्चक्रुः सुहृत्क्रियां३९९। नानामंगलसंदोहान्यथावत्क्रमपूर्वकम्। दिव्यमंगलसंयोगान्मंदिरे बहुमंगले 1.43.४००। उपासत गिरिं मूर्त्ता ॠतवः सर्वकामिकाः। वायवः सुखदाश्चासन्संमार्जनविधौ गिरेः४०१। हर्म्येषु श्रीः स्वयं देवी कृतनाना प्रसाधना। कांतिः सर्वेषु भावेषु ॠद्धिश्च भरणाकुला४०२। चिंतामणिप्रभृतयो रत्नाश्शैलं समंततः। उपतस्थुर्लताश्चापि कल्पकाद्या महाद्रुमाः४०३। ओषध्यो मूर्तिमत्यश्च दिव्यौषधिसमन्विताः। रसाश्च धातवश्चैव सर्वे शैलस्य किंकराः४०४। किंकरास्तस्य शैलस्य व्यग्राश्चाश्रमवर्तिनः। नद्यः समुद्रा निखिलाः स्थावरं जंगमं च यत्४०५। ते सर्वे हिमशैलस्य महिमानमवर्द्धयन्। अभवन्मुनयो नागा यक्षा गंधर्वकिन्नराः४०६। शंकरस्यापि विबुधा गंधमादनपर्वते। सज्जमंडनसंभारास्तस्थुर्निर्मल मूर्त्तयः४०७। शर्वस्याथ जटाजूटे चंद्रखंडं पितामहः। बबंध प्रणयोदार विस्फारितविलोचनः४०८। कपालमालां विपुलां चामुंडा मूर्ध्नि बध्नती। उवाच गिरिशं काली पुत्रं जनय शंकर४०९। यो दैत्येंद्रकुलं हत्वा मां रक्तैस्तर्पयिष्यति। शौरिर्वतंसिकारत्नं कंठाभरणमुज्वलम्४१०। भुजंगाभरणं गृह्य सज्जश्शंभोः पुरोऽभवत्। शक्रो गजाजिनं तस्य वसाभ्यक्ताग्रपल्लवम्४११। दध्रे सरभसं स्विद्यद्विस्तीर्ण मुखपंकजम्। वायवश्च ववुस्तीक्ष्णास्तीक्ष्णं हिमगिरिप्रभम्४१२। वृषं विभूषयामासुर्हरयानं मनोजवम्। विरेजुर्नयनान्तस्थाः शंभोः सूर्यानलेंदवः४१३। स्वां द्युतिं लोकनाथस्य जगतः कर्मसाक्षिणः। चिताभस्मसमाधत्त कपाले रजतप्रभम्४१४। मनुजास्थिमयीं मालां निबंबंध च पाणिना। प्रेताधिपः पुरे दूरे सभयः समवर्तत४१५। नानाकारमहारत्नभूषणं धनदाहृतम्। विहायोदीप्तसर्पेंद्र कटकेन स्वपाणिना४१६। कर्णोत्तंसं चकारेशो ह्यमलं तक्षकं स्वयम्। निष्पन्नाभरणं चैव प्रसाध्येशं प्रसाधनैः४१७। तत्राप्येषा नियमतो ह्यभवन्व्यग्रमूर्तयः। मुमोचाभिनवान्सर्वरम्यशालिरसौषधीन्४१८। व्यग्रा तु पृथिवी देवी सर्वभावात्मनोरमा। गृहीत्वा वरुणः साक्षाद्रत्नाढ्याभरणानि च४१९। पुष्पाणि च विचित्राणि नानारत्नमयानि तु। तस्थौ साभरणो देवः सर्वज्ञः सर्वदेहिनाम्४२०। ज्वलनश्चापि दिव्यानि हैमान्याभरणानि च। जातरूपपवित्राणि प्रयतः समुपस्थितः४२१। वायुर्ववौ च सुरभिः सुखसंस्पर्शनो विभुम्। छत्रं चंद्रकरोद्दामं हासितं च शतक्रतुः४२२। जग्राह मुदितः श्रीमान्बाहुभिर्वज्रभूषणः। जगुर्गंधर्वमुख्याश्च ननृतुश्चाप्सरोगणाः४२३। वादयंतोतिमधुरं जगुर्गंधर्वकिन्नराः। मुहूर्तादृतवस्तत्र जगुश्च ननृतुश्च वै४२४। चपलाश्च गणास्तस्थुर्लोडयंतो हिमाचलम्। उपविष्टः क्रमाद्धाता विश्वकृद्भगनेत्रहा४२५। चकारौद्वाहिकं कृत्यं पत्न्या सह यथोदितम्। दत्तार्घ्यो गिरिराजेन सुरवृंदैर्विनोदितः४२६। अवसत्तां क्षपां तत्र पत्न्या सह पुरांतकः। ततो गंधर्वगीतेन नृत्येनाप्सरसामपि४२७। स्तुतिभिर्देवदैत्यानां विबुद्धो विबुधाधिपः। आमंत्र्य हिमशैलेंद्रं प्रभाते जायया सह४२८। जगाम मंदरगिरिं वायुवेगेन शृंगिणा। ततो गते भगवति नीललोहिते सहोमया रतिमनुभूतभूधरः४२९। सबांधवो भवति हि कस्य नो मनो विशृंखलं जगति हि कन्यका पितुः। पुरोद्यानेषु रम्येषु विविक्तेषु वनेषु च४३०। सुरक्तहृदयो देव्या विजहार भगाक्षिहा। ततो बहुतिथे काले पुत्रनाम्ना गिरेः सुता४३१। सखीभिः सहिता क्रीडां चक्रे कृत्रिम पुत्रकैः। कदाचिद्गंधतैलेन गात्रमभ्यज्य शैलजा४३२। चूर्णैरुद्वर्तयामास मलेनापूरितां तनुम्। तदुद्वर्त्तनकं गृह्य नरं चक्रे गजाननम्४३३। पुरुषं क्रीडती देवी तच्चाप्यक्षिपदंभसि। जाह्नव्या शिवया सख्या ततः सोभूद्बृहत्तनुः४३४। कायेनातिविशालेन जगदापूरयत्तदा। पुत्रेत्युवाच तं देवी पुत्रेत्यूचे च जाह्नवी४३५। गांगेय इति देवैस्तु पूजितोऽभूद्गजाननः। विनायकाधिपत्यं च ददावस्य पितामहः४३६। पुनः सा क्रीडती चक्रे तरुं च वरवर्णिनी। मनोज्ञमंकुरं रूढमशोकस्य शुभानना४३७। वर्द्धयामास तं चापि कृतसंस्कारमंगलम्। बृहस्पतिमुखैर्विप्रैर्दिवस्पतिपुरोहितैः४३८। ततो देवैः समुनिभिः प्रोक्ता देवी त्विदं वचः। अधुना दर्शिते मार्गे मर्यादां कर्तुमर्हसि४३९। फलं किं भविता देवि कल्पितैस्तरुपुत्रकैः। इत्युक्ता हर्षपूर्णांगी प्रोवाचातिशुभां गिरं४४०। एकं निरुदके ग्रामे यः कूपं कारयेद्बुधः। बिंदौबिंदौ च तोयस्य स वसेद्वत्सरं दिवि४४१। दशकूपसमावापी दशवापीसमो ह्रदः। दशह्रदसमा कन्या दशकन्यासमो द्रुमः४४२। एषा वै शुभ मर्यादा नियता लोकभाविनी। इत्युक्तास्तु ततो विप्रा बृहस्पतिपुरोगमाः४४३। जग्मुः स्वमंदिराण्येव भवानीं वंद्य मातरं। गतेषु तेषु देवोपि शंकरः पर्वतात्मजां४४४। पाणिनालम्ब्यमानेन न स्वमावासमगच्छत। चित्तप्रसादजननं प्रासादाट्टालगोपुरं४४५। लंबमौक्तिकदामानं मालिकाकुलवेदिकं। सुनद्धकलधौतं च क्रीडागृहमनोगतं४४६। प्रकीर्णकुसुमामोद मत्तालिकुलकूजितम्। किन्नरोद्गीतसंगीत गृहांतरितभित्तिकम्४४७। सुगंधिधूपसंघातं मनःप्राप्यमलक्षितं। क्रीडामयूरनारीभिरभितो रभसार्पितं४४८। हंससंघातसंदिष्ट स्फटिकस्तभंतोरणं। अनाविलमसंभ्रांत्या बहुशः किन्नराकुलं४४९। शुकैर्यत्राभिदृश्यंते पद्मरागविनिर्मिताः। भित्तयो जातिसंभ्रांत्या प्रतिबिंबितमौक्तिकाः1.43.४५०। तत्राक्षैः प्रियया देवो विहर्तुमुपचक्रमे। स्वछेंद्रनीलभूभागे क्रीडंतौ यत्र संस्थितौ४५१। वपुः सहायतां प्राप्तौ विनोदरसनिर्वृतौ। एवं प्रक्रीडतोस्तत्र देवीशंकरयोस्तदा४५२। प्रादुर्भूतो महाशब्दः पतितांबरगोचरः। तच्छ्रुत्वा कौतुकाद्देवी किमेतदिति शंकरम्४५३। पर्यपृच्छत्सुरवरं हरं विस्मितपूर्वकं। उवाच देवो नैतत्ते दृष्टपूर्वं शुचिस्मिते४५४। एते गणेशाः क्रीडंते शैलेस्मिन्मत्प्रियाः सदा। तपसा ब्रह्मचर्येण नामभिः क्षेत्रसेवनैः४५५। यैरहं तोषितः पूर्वं त एते मनुजोत्तमाः। मत्समीपमनुप्राप्ता मम हृद्याः शुभानने४५६। कामरूपा महोत्साहा महारूपगुणान्विताः। कर्मभिर्विस्मयं तेषां प्रयामि बलशालिनाम्४५७। सामरस्यास्य जगतः सृष्टिसंहरणक्षमाः। ब्रह्मचन्द्रेंद्र गंधर्वैस्सकिन्नरमहोरगैः४५८। विवर्जितोप्यहं नित्यं नैभिर्विरहितो रमे। हृद्या मे चारुसर्वाङ्गि त एते क्रीडिता गिरौ४५९। इत्युक्ता तु तदा देवी त्यक्त्वा तं विस्मयाकुला। गवाक्षांतरमासाद्य प्रेक्षते चकितानना४६०। यावंतस्ते कृशा दीर्घा ह्रस्वाः स्थूला महोदराः। व्याघ्रेभवदनाः केचित्केचिन्मेषाजरूपिणः४६१। अनेकप्राणिरूपाश्च ज्वालास्याः कृष्णपिंगलाः। सौम्या भीमाः स्मितमुखाः कृष्णपिंगजटास्सदा४६२। नानाविहंगवदना नानाविधसुराननाः। कौशेयचर्मवसना नग्नाश्चान्यो विरूपिणः४६३। गोकर्णा गजकर्णाश्च बहुवक्त्रेक्षणोदराः। बहुपादा बहुभुजा दिव्यनानास्त्रपाणयः४६४। अनेककुसुमापीडा नानाव्याकुलभीषणाः। कृतनानायुधधरा नानाकवचभूषणाः४६५। विचित्रवाहनारूढा दिव्यरूपा वियच्चराः। वीणावाद्यरवोद्घुष्टा नानास्थानकनर्तकाः४६६। गणेशांस्तांस्तथा दृष्ट्वा देवी प्रोवाच शंकरम्। देव्युवाच-। गणेशाः कतिसंख्याताः किंनामानः किमात्मकाः४६७। एकैकशो मम ब्रूहि निष्ठिता ये पृथक्पृथक्। शंकर उवाच-। कोटिकोटिश्च संख्याता नानाविख्यातपौरुषाः४६८। जगदापूरितं सर्वमेभिर्भीमैर्महाबलैः। सिद्धक्षेत्रेषु रथ्यासु जीर्णोद्यानेषु वेश्मसु४६९। दानवानां शरीरेषु बालेषून्मत्तकेषु च। एते विशंति मुदिता नानाहारविहारिणः४७०। ऊष्मपाः फेनपाश्चैव धूमपा मधुपायिनः। मेदाहारारुधिरपास्सर्वभक्षा ह्यभोजनाः४७१। देवादास्तापसाहारा नानावाद्यरतिप्रियाः। न हि वक्तुमनंतत्वाच्छक्यन्ते हि गणाः पृथक्४७२। देव्युवाच-। नागत्वगुत्तरासंगः शुद्धांगो मुंजमेखली। मनःशिलेन कल्केन चपलो रंजिताननः४७३। भृंगदष्टोत्पलानां च स्रग्दामा मधुराकृतिः। पाषाणशकलोत्तान कांस्यतालप्रवर्तकः४७४। असौ गणेश्वरो देव किंनामा किन्नरानुगः। य एष गणगीतेषु दत्तकर्णो मुहुर्मुहुः४७५। शर्व उवाच-। स एष वीरको देवि सदा मे हृदयप्रियः। नानाश्चर्यगुणाधारो गणेश्वर गणार्चितः४७६। देव्युवाच। ईदृशस्य सुतस्यास्ति ममोत्कंठा पुरांतक। कदाहमीदृशं पुत्रं द्रक्ष्याम्यानंददायकं४७७। शर्व उवाच-। एष एव सुतस्तेस्तु नयनानंदकारकः। त्वया मात्रा कृतार्थो हि वीरकोपि सुमध्यमे४७८। इत्युक्त्वा प्रेषयामास विजयां हर्षणोत्सुकां। वीरकानयनायाशु दुहिता भूभृतः सखीं४७९। सावरुह्य त्वरायुक्ता प्रासादादंबरस्पृशः। गणपं गणमध्यस्थं सूर्यकोटिप्रवर्तनम्४८०। विजयोवाच-। एहि वीरक चापल्यात्त्वया देवी प्रतोषिता। त्वामाह्वयति चेत्युक्तस्त्यक्त्वा पाषाणखंडकम्४८१। देव्याः सपीपमागच्छद्विजयानुगतः शनैः। प्रासादशिखरोत्फुल्लरक्तांबुजनिभ द्युतिः४८२। तं दृष्ट्वा प्रस्थितानल्पस्वादुक्षीरपयोधरा। गिरिजोवाच-। पिब क्षीरमिदं वत्स स्रुतं पिब यथेच्छकम्४८३। उवाच देवी सस्नेहं गिरा मधुरवर्णया। एहि सद्यो हि जातोसि मे पुत्रको देवदेवेन दत्तोधुना वीरक४८४। उक्तवत्यंकआधाय पर्यष्वजत्तं कपोले चुचुंबागराण्नंदिनी। मूर्ध्न्युपाघ्राय संमार्ज्य गात्राणि चाभूषयामास दिव्यैः स्वयंभूषणैः४८५। किंकिणीमेखलानूपुरैः सन्मणिप्रोतकेयूरहारैरमूल्यैर्गुणैः। कोमलैः पल्लवैश्चित्रितश्चारुभिर्मंगलैः कंकणैर्दिव्यमंत्रोद्भवैः४८६। तस्य शुद्धैस्ततोभूरिभिश्चाकरोन्मिश्रसिद्धार्थकैरङ्गरक्षाविधिं। एवमादाय चोवाच कृत्वा स्रजं मूर्ध्नि गोरोचनापत्रभंगोज्ज्वलैः४८७। वत्सवत्साधुना क्रीड सार्द्धं गणैरप्रमत्तो व्रज श्वभ्रवर्जं शनैः। व्यालमालाकुलाः शैलसानुद्रुमादंतिभिर्भग्नशाखाः परं भंगिनः४८८। जाह्नवीमंडलक्षुब्धतोयाकुलं मा विशेथा बहुव्याघ्रजुष्टे वने। वत्स संख्येषु दुर्गेषु यद्वीरक पुत्र भावायतां स्वच्छचित्तो जनः४८९। प्रार्थितं भव्यमायातिभाविन्यसौ भाव्यतां सोपि निर्वर्त्यसर्वैर्गुणैः। एवमुक्तोऽनया वीरको मातरं सस्मयन्नाह लीलावशाविष्टधीः४९०। एष मात्रा स्वयं मे कृतः कंकणः पत्रकश्चित्रितः पाटलैर्बिंदुभिः। चारुपुष्पैरियं मालतीभिः कृतामालिका मे शिरस्याहिता कोमला४९१। तोषयामीश्वरीमित्ययं सत्वरं चिंतयित्वा व्रजद्बाह्यतः क्रीडनम्। स्वैर्गणैः संयुतो वीरको हर्षितो दक्षिणात्पश्चिमं पश्चिमादुत्तरम्४९२। उत्तरात्पूर्वमभ्येत्य सख्यायुता प्रेक्षते तं गवाक्षांतराद्वीरकं। शैलपुत्री बहिः क्रीडितारं जगत्स्नेहतः पुत्रलुब्धायतस्सोत्र कः४९३। मोहमायाति यः स्वल्पवेत्ता जडो मांसविण्मूत्रसंघातदेहोद्वहः। द्रष्टुमभ्यंतरं नाकवासेश्वरेष्विन्दुमौलिप्रविष्टेषु कक्षांतरम्४९४। वाहनान्येवमारोहमाणास्ततो लोकपालास्त्रपूगं मुहूर्त्तावधि। खड्ग एषो विखड्गाकरो निर्मलः कृंतकः कस्य केनाहृतो ब्रूत नः४९५। नोभवेद्धस्तदंडेन किं ब्रूमहे भीममूर्त्यं गणे नास्ति कृत्यं गिरौ। पाश एषोस्ति तेनात्र को बध्यते मा वृथा लोकपालानुगास्तिष्ठत४९६। एवमेवैतदित्यब्रुवंस्ते तदा वीक्ष्य देवानुगं वीरकं रक्षकं। प्राह देवी वने पर्वते निर्जराध्यग्निशालामुखे भूतले भूतपाः४९७। निर्झरांभो निपातेषु नो मज्जतात्पुष्पजालावनद्धेषु धामस्वपि। प्रोच्चनानाद्रिकुंजावगाहेष्वथो मारुतास्फोटसंरक्षणे कामतः४९८। कांचनोत्तुंग शृंगावरोहक्षितौ हैमरेणूत्करासंगपिंगद्युतिः। खेचराणां वने चापि रम्ये बभौ रूपसंपत्प्रकारोगणो वासितुम्४९९। मंदरेकंदरे चारुवापीतटे कुन्दमंदारपुष्पप्रवालांबुजे। सिद्धनारीभिरापीतरूपामृतं विस्तृतैर्नेत्रमात्रैरनुन्मेषिभिः1.43.५००। वीरकं शैलपुत्री निमेषांतरादस्मरत्पुत्रगृध्नुर्विनोदार्थिनी। सोपि तादृक्क्षणावाप्तपुण्योदयो यो हि जन्मांतरेऽस्यात्मजत्वं ततः५०१। क्रीडतस्तस्य तृप्तिः कथं जायते योपि भावाज्यग? द्वेधसा तेजसा। कलिपतःप्रेक्षणं दिव्यगीतक्षणं नृत्यलोलैर्गणैशैः प्रवृत्यक्षणं५०२। सिंहनादाकुले गंडशैले ज्वलद्रत्नजाले बृहत्सालतालेक्षणम्। फुल्लनाना तमालालिकालेक्षणं वृक्षमूले विलोलोमरालेक्षणम्५०३। स्वल्पपंके जले पंकजांकेक्षणं मातुरंके शुभे निष्कलंकेक्षणम्। परिक्रीडते बाललीलाविसारी गणेशाधिपा देवतानंदकारी५०४। निकुंजेषु विद्याधरोद्गीतशीलः पिनाकीव लीलाविलासैः सलीलः। प्रकाश्य भुवनं गोभिस्ततो दिनकरे गते५०५। देशांतरं तदा पश्चाद्दूरस्थो धरणीधरः। मित्रत्वमस्य सुदृढं हृदये द्योतयन्निव५०६। नित्यमाराधितो विप्रैः श्रीमान्विघनसः सुतः। नाकरोत्सवितुर्मेरुरुपकारं पतिष्यतः५०७। जनेष्वेषा व्यवस्थेति श्रूयते स्रवलितो ह्यधः। दिनेनानुगतो भानुः स्वजनं परिपूरयन्५०८। संध्याबद्धांजलिपुटा मुनयोभिमुखा रविम्। यावदद्यासते शीघ्रं निवार्योष्णाभिभाविताम्५०९। व्यजृंभताथ लोकेस्मिन्क्रमाद्वैभावरं तमः। कुटिलस्येव हृदये कालुष्यं दूषयन्मनः५१०। ज्वलत्फणिफणारत्नदीपोद्योतित भित्तिके। शयने शशसंघात रत्नवस्त्रोत्तरच्छदे५११। नानारत्नद्युतिलसच्छक्रचापविडंबके। रत्नैः किंकिणिजालेन लसन्मुक्ताकलापके५१२। कमनीयचलल्लीला वितानाच्छादितांबरे। मंदरे मंन्दसंचारं गते गिरिसुतायुतः५१३। तस्थौ गिरिसुता बाहुलता मिलितकंधरः। शशिमौलिः सितज्योत्स्नास्फारपूरितगोचरः५१४। गिरिजाप्यसितापांगी नीलोत्पलदलच्छविः। विभावर्या च संपृक्ता बभूवातीव गोमयी५१५। तामुवाच ततो देवः क्रीडाकेलिकलायुताम्५१६।
pulastya uvāca-| prādurāsītpratīhāraḥ śubhracīnāṃśukāṃbaraḥ| sa jānubhyāṃ mahīṃ gatvā pihitāsyaśca pāṇinā1| uvācānāvilaṃ vākyamalpākṣarapariṣkṛtam| daityeṃdramarkavṛṃdābhaṃ bibhrataṃ bhāsvaraṃ vapuḥ2| kālanemiḥ surānbaddhvā prādāya dvāri tiṣṭhati| sa vijñāpayati stheyaṃ kva vaṃdini ca yaiḥ prabho3| tanniśamyābravīddaityaḥ pratīhārasya bhāṣitam| yatheṣṭhaṃ sthīyatāmebhirgṛhaṃ me bhuvanatrayaṃ4| kevalaṃ vāsavaṃ tvekaṃ muṃḍayitvā vimucyatām| sitavastraparicchannaṃ śunaḥpādena cihnitam5| evaṃ kṛte tato devā dūyamānena cetasā| jagmurjagadguruṃ draṣṭuṃ śaraṇaṃ kamalodbhavam6| vinirviṇṇāstamāsādya śirobhirddharaṇīṃ gatāḥ| tuṣṭuvuḥ suṣṭhu varṇāḍhyairvacobhiḥ kamalāsanam7| devā ūcuḥ-| namastvoṃkārāṃkurādiprasūtyai viśvasthānānaṃtabhedasya pūrvam| saṃbhūtasyānaṃtaraṃ satvamūle saṃhārecchoste namaḥ satvamūrtte8| vyaktīnāṃ tvāmādibhūtaṃ mahimnā cāsmādasmānabhidhānādviciṃtya| dyāvāpṛthvyorūrddhvalokāṃstathādhaścāṃḍādasmāttvaṃ vibhāgaṃ cakartha9| vyaktaṃ meruryajjarāyustavābhūdevaṃ vidmastvatpraṇītovakāśaḥ| vyaktaṃ devā jajñire yasya dehāddehasyāṃtaścāriṇo dehabhājaḥ10| dyauste mūrddhā locane caṃdrasūryau vyālāḥ keśāḥ śrotraraṃdhre diśaste| gātraṃ yajñaḥ siṃdhavaḥ saṃdhayo vai pādau bhūmistūdaraṃ te samudrāḥ 11| māyākāraḥ kāraṇaṃ tvaṃ prasiddho vedaiḥ śāṃto jyotirarkastvamuktaḥ| vedārthena tvāṃ vivṛṇvaṃti buddhyā hṛtpadmāṃtaḥ saṃniviṣṭaṃ purāṇam12| tvāṃ cātmānaṃ labdhayogā gṛṇaṃti sāṃkhyairyāḥ stāḥ saptasūkṣmāḥ praṇītāḥ| tāsāṃ heturyāṣṭamī cāpi gītā tāsvaṃtastho jīvabhūtastvameva13| dṛṣṭvā mūrttiṃ sthūlasūkṣmāṃcakāra ye vai bhāvāḥ kāraṇe keciduktāḥ| saṃbhūtāste tvatta evādisarge bhūyastāstvāṃ vāsanāṃ tebhyupeyāḥ14| tvatsaṃketastvaṃtarāyo nigūḍhaḥ kālo'meyo dhvastasaṃkhyāvikalpaḥ| bhāvābhāvāvyaktisaṃhārahetuḥ so'naṃtastvaṃ tasya kartā nidhānam15| sthūlassarvo'narthabhūtastatonyasso'rthassūkṣmo yo hi tebhyopigītaḥ| sthūlā bhāvāścāvṛtā yaiśca teṣāṃ tebhyaḥ sthūlastvaṃ purāṇe praṇītaḥ16| bhūtaṃbhūtaṃ bhūtimadbhūtabhāvaṃ bhāvebhāve bhāvitaṃ tvaṃ yunakṣi| yuktaṃyuktaṃ vyaktibhāvānnirasya sthānesthāne vyaktivṛttiṃ karoṣi17| itthaṃ devo vyaktibhājāṃ śaraṇyastrātā goptā bhāvito'naṃtamūrtiḥ| viremuramarāstu tvā brahmāṇamiti kāraṇam18| tasthurmanobhiriṣṭārthasaṃprāpti prārthanāstataḥ| evaṃ stuto viriṃcistu prasādaṃ paramaṃ gataḥ19| amarānvaradopyāha vāmahastena nirdiśan| brahmovāca-| nārī vā bhartṛkā kasmāddhastasaṃtyaktabhūṣaṇā20| na rājase kutaśśakrā mlānavaktrasaroruhaḥ| hutāśanaviyuktopi dhūmena na virājase21| tṛṇaughena praticchanno dagdhadāvaściroṣitaḥ| yamāmayaśarīreṇa kliṣṭo nādya virājase22| daṃḍenālaṃbaneneva kṛṣṭo yena padepade| rajanīcaranātha tvaṃ kiṃ bhīta iva bhāṣase23| rākṣaseṃndrakṛtādāne tvamarātikṣato yathā| tanuste varuṇocchuṣkāparītasyeva vahninā24| vimuktarudhiraṃ cātha padaṃ tvaṃ pravilokaya| vāyo bhavānvicetaskaḥ khaḍgāgrairiva niṣkṛtaḥ25| kiṃ tvaṃ natosi dhanada saṃtyajyeva kuberatāṃ| rudrāstriśūlinaḥ saṃto'vidadhvaṃ bahuśūratāṃ26| bhavatāṃ kena cākṣiptā tīvratā nastaducyatāṃ| evamuktāḥ surāstena brahmaṇā brahmavartinā27| vācāṃ pradhānabhūtatvātte mārutamacodayan| atha śakramukhairdevaiḥ pavanaḥ praticoditaḥ28| prāha devaṃ caturvaktraṃ bhavānvetti carācaraṃ| purahūtamukhāḥ sabalā nimiṣā vijitāḥ prasabhaṃ kila daityaśataiḥ29| kratavo vihitā bhavatā sthitaye jagatāṃ ca mahādbhutacitraguṇāḥ| api yajñakṛtaḥ śrutakāmaphalā vihitā ṝṣayastata eva puraḥ30| api nākamabhūtkila yajñabhujāṃ bhavato viniyogavaśātsatatam| apahṛtyavimānagaṇaṃ sakṛto danujena mahākarabhūmisamaḥ31| kṛtavānasi sarvaguṇātiśayaṃ yamaśeṣamahīdhararājatayā| makhabhūṣitamaṃśumatāmavadhiṃ suradhāmagiriṃ gaganepi sadā32| adhivāsavihāravidhānucito danujena pariṣkṛtaśṛṃgataṭaḥ| pravilambitaratnaguhānivaho bahudaityasamāśrayatāṃ gamitaḥ33| asurasya ca tasya bhayena gataṃ saviṣāda śarīranimittatayā| upabhogyatayādhikṛtaṃ suciraṃ vimaladyutipūritadigvadanaṃ34| bhavataiva vinirmitamādiyuge surahetisamūhavaraṃ kuliśaṃ| ditijasya śarīramavāpyagataṃ śatadhā matibhedamivālpavidaḥ35| bāṇaiśca yudhi viddhāṃgā dvāri dvāsthairnidarśitāḥ| labdhapraveśāḥ kṛcchreṇa vayaṃ tasyāmaradviṣaḥ36| sabhāyāmamarādeva prakṛṣyopaniveśitāḥ| vetrahastairajalpaṃtastathopahasitāḥ paraiḥ37| mahārthāḥ siddhasarvārthā bhavaṃtaḥ svalpabhāṣiṇaḥ| śāstrayuktamatha brūta māmarā bahubhāṣiṇaḥ38| sabheyaṃ daityasiṃhasya na śakrasya viśṛṃkhalā| vadadbhiriti daityasya preṣyairvihasitā bahu39| ṝtavo mūrtimaṃtaścāpyaharniśamupāsate| kṛtāparādhaṃ satrāsaṃ na tyajaṃti kathaṃcana40| taṃtrīlayanayopetaṃ siddhagaṃdharvakinnaraiḥ| sarāgamupadhāviṣṭaṃ gīyate tasya veśmasu41| kṛtākṛtopakaraṇairmitrādi gurulāghavaḥ| śaraṇāgatasaṃtyāgī tyaktasatyapratiśrayaḥ42| iti niśśeṣamathavā niśśeṣaṃ kena śakyate| tasyāvinayamākhyātuṃ sraṣṭā tatra parāyaṇam43| ityuktvā vyaramadvāyuḥ śanairdevaviceṣṭitaṃ| surānuvāca bhagavāṃstataḥ smitamukhāṃbujaḥ44| brahmovāca| avadhyastārako daityaḥ sarvairapi surāsuraiḥ| yasya vadhyassa nādyāpi jātastribhuvane pumān45| mayā sa varadānena chaṃdayitvā nivāritaḥ| tapasaḥ sāṃprataṃ rājā trailokyadahanātmakaḥ46| sa tu vavre vadhaṃ daityaśśiśutaḥ saptavāsarāt| sa tu saptadino bālaḥ śaṃkarādyo bhaviṣyati47| tārakasya nihaṃtā sa bhāskarābho bhaviṣyati| sāṃprataṃ cāpyapatnīkaḥ śaṃkaro bhagavānprabhuḥ48| himācalasya duhitā yā ca devī bhaviṣyati| tasyāḥ sakāśādyaḥ sūnuraraṇyāḥ pāvako yathā49| janayiṣyati taṃ prāpya tārako na bhaviṣyati| mayā'bhyupāyaḥ kathito yathaiṣa hi bhaviṣyati1.43.50| śeṣaṃ cāpyasya vibhavaṃ vibhajadhvamanaṃtaraṃ| stokakālaṃ pratīkṣadhvaṃ nirviśaṃkena cetasā51| ityuktāstridaśāstena sākṣātkamalayoninā| jagmuste praṇipatyeśaṃ yathāyogaṃ divaukasaḥ52| tato yāteṣu deveṣu brahmā lokapitāmahaḥ| niśāṃ sasmāra bhagavāṃstāṃ devīṃ pūrvasaṃbhavāṃ53| tato bhagavatī rātrirupatasthe pitāmahaṃ| tāṃ vivikte samālokya brahmovāca vibhāvarīm54| brahmovāca-| vibhāvari mahatkāryaṃ devānāṃ samupasthitaṃ| tatkartavyaṃ tvayā devi śṛṇu kāryasya niścayaṃ55| tārakonāma daityeṃdraḥ suraśatruranirjitaḥ| tasyā bhavāya bhagavānjanayiṣyati ceśvaraḥ56| sutaṃ sa bhavitā tasya tārakasyāṃtakaḥ kila| śaṃkarasyābhavatpatnī satī dakṣasutā tu yā 57| sā pituḥ kupitā devī kasmiṃścitkāraṇāṃtare| bhavitrī himaśailasya duhitā lokabhāvinī58| viraheṇa harastasyā matvā śūnyaṃ jagattrayaṃ| sa tasya himaśailasya kaṃdare siddhasevite59| pratīkṣamāṇastajjanma kiṃcitkālaṃ nivatsyati| tayoḥ sutaptatapasorbhavitā yo mahānsutaḥ60| bhaviṣyati sa daityasya tārakasya vināśakaḥ| jātamātrā ca sā devī svalpasaṃjñeva bhāminī61| virahotkaṃṭhitā gāḍhaṃ harasaṃgamalālasā| tayoḥ sutaptatapasoḥ saṃyogaḥ syācchubhāvahaḥ62| tatastābhyāṃ tu janitaḥ svalpo vākkalaho bhavet| tatastu saṃśayo bhūyastārakasya ca dṛśyate63| tayoḥ saṃyuktayostasmātsuratāsaktikāraṇe| vighnaṃ tvayā vidhātavyaṃ yathā tābhyāṃ tathā śṛṇu64| garbhasthamevatanmātuḥ svena rūpeṇa saṃjñayā| tato vihasya śarvastāṃ viṣaṇṇo narmapūrvakaṃ65| bhartsayiṣyati tāṃ devīṃ tataḥ sā kupitā satī| prayāsyati tapaścartuṃ tataḥ sā tapasā yutā66| janayiṣyati taṃ śarvādamitadyutimaṃḍalaṃ| saṃbhaviṣyati haṃtāsau surārīṇāmasaṃśayam67| tvayāpi dānavā devi haṃtavyā lokadurjayāḥ| yāvatsureśvarī dehasaṃkrāṃtaguṇasaṃcayā68| tatsaṃgamena tāvattvaṃ daityānhaṃtuṃ na śakyase| evaṃ kṛte tapastaptvā tvayā sarvaṃ kariṣyati69| samāptaniyamā devi yadā comā bhaviṣyati| tadā svameva sā rūpaṃ śailajā pratipatsyate70| tadā tvayāpi sahitā bhavānī sā bhaviṣyati| rūpāṃśena tu saṃyuktā umāyāstvaṃ bhaviṣyasi71| ekānaṃśeti lokastvāṃ varade pūjayiṣyati| bhedairbahuvidhākāraiḥ sarvagāṃ kāmasādhinīm72| oṃkāravaktrā gāyatrī tvamiti brahmavādibhiḥ| ākrāṃtairūrjitākārā rājabhiśca mahābhujaiḥ73| tvaṃ bhūriti viśāṃ mātā śūdraiśśaiveti pūjitā| kṣāṃtirmunīnāmakṣobhyā dayā niyamināmapi74| tvaṃ mahopāyasaṃdeho nītirnayavisarpiṇām| paricittistvamarthānāṃ tvamīhā prāṇihṛcchayā75| tvaṃ muktissarvabhūtānāṃ tvaṃ gatiḥ sarvadehinām| ratistvaṃ ratacittānāṃ prītistvaṃ hṛdi dehinām76| tvaṃ kīrtiḥ satyabhūtānāṃ tvaṃ śāṃtirduṣṭakarmaṇām| tvaṃ bhrāṃtiḥ sarvabhūtānāṃ tvaṃ gatiḥ kratuyājinām77| jaladhīnāṃ mahāvelā tvaṃ ca līlāvilāsinī| priyakaṃṭhagrahānaṃdadāyinī tvaṃ vibhāvarī78| ityanekavidhairdevī rūpairloke tvamarcitā| ye tvāṃ stoṣyaṃti varade pūjayiṣyaṃti cāpi ye79| te sarvakāmānāpsyaṃti niyatā nātra saṃśayaḥ| ityuktā tu niśā devī tathetyuktvā kṛtāñjali80| jagāma tvaritā tūrṇaṃ gṛhaṃ himagirermahat| tatrāsīnāṃ mahāharmye ratnabhittisamāśrayām81| dadarśa menāmāpāṇḍucchavivaktrasaroruhām| kiṃcitkṣāmāṃ mukhodagrastanabhārāvanāmitām82| mahauṣadhigaṇābaddha maṃtrarājaniṣevitām| udūḍhakanakonnaddha jīvarakṣā manoramām83| maṇidīpagaṇajyotirmahālokaprakāśite| prakīrṇabahusiddhārthamanojñaparicārake84| śuddhacīnāṃśukacchatra bhūśayyāstaraṇojjvale| dhūpāmodamanoramye sajja sarvopayogike85| tataḥ krameṇa divase gate dūraṃ vibhāvarī| vijṛṃbhitasukhodarke tato menā mahāgṛhe86| prasuptaprāyapuruṣe nidrābhūtopacārake| sphuṭāloke śaśabhṛti bhrāntarātrivihaṃgame87| rajanīcara saṃcārabhūtairāvṛta catvare| gāḍhakaṃṭhagrahālagne śubhagoṣṭajane tataḥ88| kiṃcidākulatāṃ prāpte menā netrāṃbujadvaye| āviveśa mukhe rātriḥ sukhamadbhutasaṃgamā89| unmādāya jaganmātuḥ krameṇa jaṭharāṃtare| āviveśātulaṃ janma manyamānā kadā tu vai90| araṃjayadgṛhaṃ devyā guhāraṇye vibhāvarī| tato jagatyā nirvāṇaheturhimagiripriyā91| brāhme muhūrte subhage prāsūyata guhāraṇiṃ| tasyāṃ tu jāyamānāyāṃ jaṃtavaḥ sthāṇujaṃgamāḥ92| abhavansukhinaḥ sarve sarvalokanivāsinaḥ| nārakāṇāmapi tadā sukhaṃ svargasamaṃ mahat93| abhavatkrūrasatvānāṃ cetaḥ śāṃtaṃ ca dehinām| jyotiṣāmapi tejastu sutarāṃ cābhavattadā94| vanāśritāścoṣadhayaḥ svādavaṃti phalāni ca| gaṃdhavaṃti ca mālyāni vimalaṃ ca nabho'bhavat95| mārutaśca sukhasparśo diśaśca sumanoharāḥ| ṝtūdbhūtaphalāyoga paripākaguṇojjvalā96| abhavatpṛthivī devī śālimālākulāpi ca| tapāṃsi dīrghacīrṇāni munīnāṃ bhāvitātmanām97| tasmingatāni sāphalyaṃ kāle nirmalacetasām| vismṛtāni ca śāstrāṇi prādurbhāvaṃ prapedire98| prabhāvastīrthamukhyānāṃ tadā puṇyatamastvabhūt| aṃtarikṣe'marāścāsanvimāneṣu sahasraśaḥ99| samaheṃdrajalādhīśa vāyu vahni purogamāḥ| puṣpavṛṣṭiṃ pramumucustasmiṃstuhina bhūdhare1.43.100| jagurgaṃdharvamukhyāśca nanṛtuścāpsarogaṇāḥ| meruprabhṛtayaścāpi mūrtimaṃto mahācalāḥ101| tasminmahotsave prāpte divyāḥ prasṛtapāṇayaḥ| sāgarāssaritaścaiva samājagmuśca sarvaśaḥ102| himaśailo'bhavalloke tadā sarvaiścarācaraiḥ| saṃsevyaścādhigamyaśca sāśrayaścācalottamaḥ103| anubhūyotsavaṃ devā jagmuḥ svānnilayāstadā| devanāgeṃdragaṃdharvaśailalīlāvatī gaṇaiḥ104| himaśailasutā devī tvahaṃpūrvikayā tataḥ| krameṇa buddhimānītā vidyāñcānalasairbudhaiḥ105| krameṇa rūpasaubhāgyaprabodhairbhuvanatraye| saṃpūrṇalakṣaṇā jātā himālayasutā tathā106| etasminnaṃtare śakro nāradaṃ devasaṃmatam| devarṣimatha sasmāra kāryasādhanatatparaḥ107| sa tu śakrasya vijñāya kāṃkṣitaṃ bhagavāṃstadā| ājagāma mudā yukto maheṃdrasya niveśanam108| taṃ tu dṛṣṭvā sahasrākṣaḥ samutthāya mahāsanāt| yathārheṇa tu pādyena pūjayāmāsa vāsavaḥ109| śakrapraṇihitāṃ pūjāṃ pratigṛhya yathāvidhi| nāradaḥ kuśalaṃ devamapṛcchatpākaśāsanam110| pṛṣṭe ca kuśale śakraḥ provāca vacanaṃ prabhuḥ| iṃdra uvāca-| kuśalasyāṃkurastāvatsaṃvṛtto bhuvanatraye111| tatphalodbhavasaṃpattau tvaṃ mayā vidito mune| vetsyeva tatsamastaṃ tvaṃ tathāpi paricoditaḥ112| nirvṛtiṃ paramāṃ yāti nivedyārthaṃ suhṛjjane| tadyathāśailajā devī yogaṃ yāyātpinākinā113| śīghraṃ tathodyamaḥ sarvairasmatpakṣairvidhīyatām| avagamyārthamakhilaṃ tata āmaṃtrya nāradaḥ114| śīghraṃ jagāma bhagavānhimaśailaniketanam| tatra dvāre sa vipreṃdraścitravetralatākule115| vaṃdito himaśailena nirgatena puro muniḥ| saha praviśya bhavanaṃ bhuvo bhūṣaṇatāṃ gatam116| nivedite svayaṃ haime himaśailena vistṛte| mahāsane munivaro niṣasādātuladyutiḥ117| yathārhamarghyaṃ pādyaṃ ca śailastasmai nyavedayet| muniḥ sa pratijagrāha tamarghyaṃ vidhivattadā118| gṛhītārghammuniśreṣṭhamapṛcchatślakṣṇayā girā| kuśalaṃ tapasaḥ śailaḥ śanaiḥ phullānanāṃbujaḥ119| munirapyadrirājānamapṛcchatkuśalaṃ tadā| nārada uvāca-| aho dharmocitaste'sti saṃniveśo mahāgire120| pṛthutvaṃ manasā tulyaṃ kaṃdarāṇāṃ tavānagha| gurutvaṃ te guṇaughānāṃ sthāvarādatiricyate121| prasannatā ca toyasya munibhyaścādhikā tava| na lakṣayāmaḥ śailendra kutrāvinayitā sthitā122| nānā tapobhirmunibhirjvalanārkasamaprabhaiḥ| pāvanaiḥ pāvito nityaṃ tvaṃ kaṃdarasamāśrayaiḥ123| avamatya vimānāni svargavāsavirāgiṇaḥ| piturgṛhaivāsīnā devagaṃdharvakinnarāḥ124| aho dhanyosi śailendra yasya te kaṃdaraṃ haraḥ| adhyāste lokanātho hi rāmadhyānaparāyaṇaḥ125| ityuktavati devarṣau nārade sādaraṃ girā| himaśailasya mahiṣī menā munididṛkṣayā126| anuyātā duhitrā tu svalpāliparicārikā| lajjāpraṇayanamrāṅgī praviveśa niketanam127| yatra sthito munivaraḥ śailena sahito vaśī| taṃ dṛṣṭvā tejaso rāśiṃ muniṃ śailapriyā tadā128| vavaṃde gūḍhavadanā pāṇipadmakṛtāñjali| tāṃ vilokya mahābhāgāṃ devarṣiramitadyutiḥ129| āśīrbhiramṛtodgārarūpābhistāṃ vyavarddhayat| tato vismitacittā tu himavadgiriputrikā130| ekṣiṣṭa nāradaṃ devī munimadbhutarūpiṇam| ehi vatseti sāpyuktā ṝṣiṇā snigdhayā girā131| kaṃṭhe gṛhītvā pitaramaṅke sā tu samāviśat| uvāca mātā tāṃ devīmabhivaṃdaya putrike132| bhagavaṃtaṃ tapodhanyaṃ patimāpsyasi saṃmatam| ityuktā tu tato mātrā vastreṇa pihitānanā133| kiṃcitkaṃpitamūrddhā tu vākyaṃ novāca kiṃcana| tataḥ punaruvācedaṃ vākyaṃ mātā sutāṃ tadā134| vatse vaṃdaya devarṣiṃ tato dāsyāmi te śubham| ratnakrīḍanakaṃ ramyaṃ sthāpitaṃ yacciraṃ mayā135| ityuktā sā tato vegādudgatya caraṇau tadā| vavaṃde mūrdhni saṃdhāya pāṇipaṃkajakuḍmalam136| kṛte tu vaṃdane tasyā mātā sakhimukhena tu| codayāmāsa śanakaistasyāḥ saubhāgyadarśitām137| śarīralakṣaṇānāṃ ca parijñānāya kautukāt| strīsvabhāvātsvaduhituściṃtāṃ hṛdi samudvahan138| jñātvā tadiṃgitaṃ śailo mahiṣyāhṛdayena tu| anudīrṇākṛtirmene ramyametadupasthitam139| coditaḥ śailamahiṣī sakhyā munivarastataḥ| smitānano mahābhāgo vākyaṃ provāca nāradaḥ140| na jāto'syāḥ patirbhadre lakṣaṇaiśca vivarjitaḥ| uttānahastā satataṃ caraṇairvyabhicāribhiḥ141| succhāyāsyā bhaviṣyeyaṃ kimanyadbahu bhāṣyate| śrutvaitatsaṃbhramāviṣṭo dhvastadhairyo himācalaḥ142| nāradaṃ pratyuvācātha sāśrukaṃṭho mahāgiriḥ| himavānuvāca-| saṃsārasyātidoṣasya durvijñeyā gatiryataḥ143| sṛṣṭyā cāvaśyabhāvinyā kenāpyatiśayātmanā| kartrā praṇītā maryādā sthitā saṃsāriṇāmiyam144| yo jāyate hi yadbījājjanituḥ sorthasādhakaḥ| janitā cāpi jātasya na kaściditi ca sphuṭam145| svakarmaṇaiva jāyaṃte vivadhā bhūtajātayaḥ| aṃḍajohyaṃḍajājjātaḥ punarjāyeta mānavaḥ146| mānuṣopi sarīsṛpyāṃ mānuṣatvena jāyate| tatrāpi jātau śreṣṭhāyāṃ dharmasyotkarṣaṇena tu147| aputrajanmanaḥ śeṣāḥ prāṇinaḥ samavasthitāḥ| manujāstatra sutarāṃ nayena sahadharmiṇaḥ148| krameṇāśramasaṃprāptirbrahmacārivratādanu| tasya karturniyogena saṃsāro yena vardhitaḥ149| saṃsārasya hi notpattiḥ sarve syuryadi nirgṛhāḥ| kartrā tu śāstreṣu sadā sutalābhaḥ praśaṃsitaḥ1.43.150| prāṇināṃ mohanārthāya narakatrāṇakāraṇāt| striyā virahitā sṛṣṭirjaṃtūnāṃ nopapadyate151| strījātistu prakṛtyaiva kṛpaṇā dainyabhāginī| śāstrālocanasāmarthyāddūṣitaṃ tāsu kartṛṇā152| tasyāṃ noparibhāvajñā bhavedeti ca vedhasā| śāstreṣūktamasaṃdigdhaṃ bahuvāraṃ mahāphalaṃ153| daśaputrasamā kanyā yāpi syācchīlavarjitā| vākyametatphalabhraṣṭaṃ puṃsāṃ glānikaraṃ phalaṃ154| kanyā hi kṛpaṇā śocyā piturduḥkhavivarddhinī| yāpi syātpūrṇasarvārthā patiputrasamanvitā155| kiṃ punardurbhagā hīnā patiputradhanādibhiḥ| tvaṃ coktavānsutā yā me śarīre doṣasaṃgraham156| aho muhyāmi śuṣyāmi glāmi sīdāmi nārada| ayuktamapi vaktavyamaprāpyamapi sāṃpratam157| anugrahāya me chindhi duḥkhaṃ kanyāśrayaṃ mune| paricchinnepyasaṃdigdhe manaḥ paribhavāśrayāt158| tṛṣṇā muṣṇāti niṣṇātaṃ phalalobhāśrayātpunaḥ| strīṇāṃ hi paramaṃ janma kulānāmubhayātmanām159| ihāmutra sukhāyoktaṃ satpatiprāptisaṃjñitam| durlabhatvātsataḥ strīṇāṃ viguṇopi patiḥ kila160| na prāpyate vinā puṇyaiḥ patirnāryāḥ kadācana| yato nissādhano dharmaḥ pariṇāmotthitā ratiḥ161| dhanaṃ jīvitaparyaṃtaṃ patyau nāryāḥ pratiṣṭhitam| nirddhano durmukho mūrkhaḥ sarvalakṣaṇavarjitaḥ162| daivataṃ paramaṃ nāryāḥ patiruktaḥ sadaiva hi| tvayā devarṣiṇā proktaṃ na jāto'syāḥ patiḥ kila163| etaddaurbhāgyamatulamasaṃkhyaṃ ca durudvaham| carācare bhūtasarge ciṃtā sā vyāpinī mune164| sa na jāta iti śrutvā mamedaṃ vyākulaṃ manaḥ| manuṣyadevajātīnāṃ śubhāśubhanivedakam165| lakṣaṇaṃ hastapādābhyāṃ lakṣaṇaṃ vihitaṃ kila| seyamuttānahasteti tvayoktā munipuṃgava166| uttānahastatā proktā yācatāmeva nityakā| śubhodayānāṃ dhanyānāṃ na kadācitprayacchatām167| succhāyayāsyāścaraṇau tvayoktau vyabhicāriṇau| tatrāpi śreyasī hyāśā mune na pratibhāti naḥ168| śarīralakṣaṇāścānye pṛthakphalanivedinaḥ| ityuktvā virate śaile mahāduḥkhavicāriṇi169| smitapūrvamuvācedaṃ nārado devapūjitaḥ| nārada uvāca-| harṣasthāne ca mahati tvayā duḥkhaṃ nirucyate170| aparicchinnavākyārtho mohaṃ yāsi mahāgire| imāṃ śṛṇu giraṃ matto rahasyapariniṣṭhitām171| samāhito mahāśaila mayoktasya vicāraṇām| na jātosyāḥ patirdevyā yanmayoktaṃ himācala172| sa na jāto mahādevo bhūtabhavyabhavodbhavaḥ| śaraṇyaḥ śāśvataḥ śāstā śaṃkaraḥ parameśvaraḥ173| brahmarudrendramunayo garbhajanmajarārditāḥ| tasya te parameśasya sarve krīḍanakā gire174| brahmāṃḍatastadicchātaḥ saṃbhūto bhuvanaprabhuḥ| ātmano na vināśosti sthāvarāṃtepi bhūdhara175| saṃsāre jāyamānasya mriyamāṇasya dehinaḥ| naśyate deha evātra nātmano nāśa ucyate176| brahmādisthāvarāṃto'yaṃ saṃsāro yaḥ prakīrtitaḥ| sa janmamṛtyuduḥkhārto hyaniśaṃ parivartate177| mahādevo'calaḥsthāṇurna jāto janako'jaraḥ| bhaviṣyati patiḥ so'syā jagannātho nirāmayaḥ178| yaduktaṃ ca mayā devī lakṣaṇairvarjitā tava| śṛṇu tasyāpi vākyasya samyaktvena vicāraṇam179| lakṣaṇaṃ daiviko hyaṃkaḥ śarīrāvayavāśrayaḥ| sa cāyurdhanasaubhāgyapariṇāmaprakāśakaḥ180| anaṃtasyāprameyasya saubhāgyasya tu bhūdhara| naivāṃko lakṣaṇākāraḥ śarīre saṃvidhīyate181| ato'syā lakṣaṇaṃ gātre śaila nāsti mahāmate| yaccāhamuktavānasyā uttānakaratā sadā182| uttāno varadaḥ pāṇireṣa devyāḥ sadaiva tu| surāsuramunivrātavaradātrī bhaviṣyati183| yacca proktaṃ mayā pādau succhāyau vyabhicāriṇau| mattaḥ śṛṇu tvamasyāpi vyākhyoktiṃ śailasattama184| caraṇau padmasaṃkāśau svacchāvasyā nakhojvalau| surāsurāṇāṃ namatāṃ kirīṭamaṇikāṃtibhiḥ185| vicitravarṇaiḥ paśyadbhiḥ succhāyau pratibiṃbitau| eṣā bhāryā jagadbharturvṛṣāṃkasya mahīdhara186| jananī sarvalokasya saṃbhūtābhūtabhāvinī| śiveyaṃ pāvanāyaiva tvatkṣetre pāvanadyutiḥ187| tadyathāśīghramevaiṣā yogaṃ yāyātpinākinaḥ| tathā vidheyaṃ vidhivattvayā śaileṃdrasattama188| astyatra hi mahatkāryaṃ devānāṃ himabhūdhara| evaṃ śrutvā tu śaileṃdro nāradātsarvameva hi189| svamātmānaṃ punarjātaṃ mene menāpatistadā| uvāca cāpi saṃhṛṣṭo nāradaṃ tu himācalaḥ190| dustarānnarakādghorāduddhṛtosmi tvayā vibho| pātālādahamuddhṛtya saptalokādhipaḥ kṛtaḥ191| himācalosmi vikhyātastvayā munivarādhunā| himācalācchataguṇāṃ prāpitosmi samunnatiṃ192| ānaṃdādeva cāhāri hṛdayaṃ me mahāmune| nādhyavasyati kṛtyānāṃ vibhāgapravicāraṇam193| bhavadvidhānāṃ niyatamamoghaṃ darśanaṃ mune| bhavadbhireva hi proktaṃ nivāsāyātmarūpiṇām194| munīnāṃ devatānāṃ ca svayaṃ kartāsmi kalmaṣam| tathāpi vastunyekasminnājñā me saṃpradīyatām195| ityuktavati śaileṃdre sa tadā harṣanirbharaḥ| uvāca nārado vākyaṃ kṛtaṃ sarvamiti prabho196| surakārye sa evārthastavāpi sumahattaraḥ| ityuktvā nāradaḥ śīghraṃ jagāma tridivaṃ tataḥ197| sa gatvā devabhavanaṃ maheṃdraṃ saṃdadarśa ha| tatonurūpe sa munirupaviṣṭo mahāsane198| pṛṣṭaḥ śakreṇa provāca girijāsaṃśrayāṃ kathām| nārada uvāca-| yanmahyamuktaṃ kartavyaṃ tanmayā kṛtameva hi199| kiṃtu paṃcaśarasyeṣu gocaratvamapekṣitam| ityukto devarājastu muninā kāryadarśinā1.43.200| cūtāṃkurāstraṃ sasmāra bhagavānpākaśāsanaḥ| sasmṛtastu tadā kṣipraṃ sahasrākṣeṇa dhīmatā201| upatasthe ratiyutaḥ savilāso jhaṣadhvajaḥ| prādurbhūtaṃ ca taṃ dṛṣṭvā śakraḥ provāca manmatham202| śakra uvāca-| upadeśena bahunā kiṃ tvāṃ prati ratipriya| manobhavosi tena tvaṃ vetsi bhūtamanogatam203| tadyathānukramaṃ tu tvaṃ kuru nākasadāṃ priyam| śaṃkaraṃ yojaya kṣipraṃ giriputryā manobhava204| saṃyukto madhunānena gaccha ratyā sahāyavān| ityukto madanastena śakreṇa svārthasiddhaye205| provāca paṃcabāṇotha vākyaṃ bhītaḥ śatakratum| kāma uvāca-| anayā deva sāmagryā munidānavabhīmayā206| duḥsādhyaśśaṃkaro devaḥ kiṃ na vetsi jagatprabho| tasya devasya vettha tvaṃ kāraṇaṃ padamavyayam207| prāyaḥ prasāde kopepi sarvaṃ hi mahatāṃ mahat| sarvopabhogasāraṃ hi saudaryaṃ svargasaṃbhavam208| viśeṣaṃ kāṃkṣatāṃ śakra sāmānyādbhraṃśanaṃ phalāt| śrutvaitadvacanaṃ śakrastamuvācāmarairyutaḥ209| śakra uvāca-| vayaṃ pramāṇaṃ te tatra ratikāṃta na saṃśayaḥ| saṃdaṃśena vinā śaktirayaskārasya neṣyate210| kasyacicca kvaciddṛṣṭaṃ sāmarthyaṃ na tu sarvataḥ| ityuktaḥ prayayau kāmaḥ sakhāyaṃ madhumāśritaḥ211| ratiyukto jagāmāśu prasthaṃ tuhinabhūbhṛtaḥ| sa tu prāpyākarocciṃtāṃ kāryasyopāyapūrvikām212| mahātmāno hi niṣkaṃpā manasteṣāṃ sudurjayam| tadādāveva saṃkṣobhya netthaṃ tasya jayo bhavet213| saṃsiddhiḥ prāyaśaścaiva pūrvaṃ saṃśodhya mānasam| kathamevaṃvidhairbhāvairdveṣānugamanaṃ vinā214| krodhaḥ krūratarātsaṃgādbhīṣaṇerṣyā mahāsakhī| cāpalyānmūrdhni vidhvasta dhairyādhāramahābalā215| tāmasya viniyokṣyāmi manaso vikṛtiṃ puraḥ| pidhāya dhairyadvārāṇi saṃtoṣamapakṛṣya ca216| avagaṃtuṃ hi māṃ tatra na kaścidiha paṃḍitaḥ| vikalpamātrasaṃsthānaṃ virūpākṣamanobhavam217| praviśyātha kriyāraṃbhī gaṃbhīrāvartadustaraḥ| bhaviṣyāmi harasyāhaṃ tapaḥsthasya sthirātmanaḥ218| iṃdriyagrāmamāvṛtya ramyasādhanasaṃvidhiḥ| ciṃtayitveti madano bhūtabhartustadāśramam219| jagāma jagatīsāraṃ saraladruma vedikam| śāṃtasatvasamākīrṇamacalaṃ prāṇisaṃkulam220| nānāpuṣpalatājālaṃ sānusaṃsthagaṇeśvaram| nirvyagravṛṣabhodghuṣṭaṃ nīlaśādvalasānukam221| tatrāpaśyattrinetrasya ramyaṃkaṃ ciddvitīyakam| vīrakaṃ vīralokeśamīśānasadṛśadyutim222| pakvaṃ kuṃkumakiṃjalkapuṃjapiṃgajaṭāsaṭam| vetrapāṇitamavyagramugraṃ cābhadrabhūṣaṇam223| tato nimīlitonnidra padmapatrāṃtalocanam| prekṣamāṇamṛjusthānaṃ nāsāvaṃśāgragocaram224| atīvaramyasiṃheṃdra carmalaṃbottarīyakam| śravaṇāhiphaṇonmukta niśvāsānalapiṃgalaṃ225| preṃkhatkapolaparyaṃta cuṃbilaṃbijaṭācayam| kṛtavāsukiparyaṃta nābhimūlaniveśitam226| brahmāṃjalisthanāsāgra nibaddhoragabhūṣaṇam| dadarśa śaṃkaraṃ kāmaḥ kramaprāptāṃtikaḥ śanaiḥ227| tato bhramarajhaṃkāramālaṃbya drumasānugam| praviṣṭaḥ karṇaraṃdhreṇa bhavasya madano manaḥ228| śaṃkarastamathākarṇya madhuraṃ madanāśrayam| sasmāra dakṣatanayāṃ dayitāṃ raṃtumānasaḥ229| tataḥ śivasya śanakaistirodhā yāti nirmalā| samādhibhāvanā tasthau lakṣya pratyakṣarūpiṇī230| tatastanmayatāṃ yātaḥ pratyūha pihitāśayaḥ| viveśa vibudhādhīśo vikṛtiṃ madanātmikām231| īṣatkrodhasamāviṣṭo dhairyamālaṃbya dhūrjaṭiḥ| nirasyamadanaṃsthitvāyogamāyāsamāvṛtaḥ232| sa tayā māyayāviṣṭo jajvāla madanastataḥ| icchāśarīro durjñeyo doṣāvāso mahāśayaḥ233| hṛdayānnirgataḥ sotha vāsanāvyasanātmakaḥ| bahisthalaṃ samāsādya upatasthe jhaṣadhvajaḥ234| anuyāto hi sāhyena mitreṇa madhunā saha| sahakāratarordṛṣṭvā maṃdamārutanirdhutaṃ235| stabakaṃ madano ramyaṃ haravakṣasi satvaraṃ| mumoca mohanaṃ nāma mārgaṇaṃ makaradhvajaḥ236| sa tasya hṛdaye śuddhe nāmaśālī mahāśaraḥ| papāta paruṣaḥ prāṃśuḥ puṣpabāṇo vimohanaḥ237| tataḥ karaṇasaṃdohe viddhe tu hṛdaye bhavaḥ| babhūva bhūtapo kaṃpya dhairyopi madanonmukhaḥ238| tataḥ prabhutvādbhāvānāmāveśaṃ svamapaśyata| vākyaṃ bahu babhāṣetha pratyūhaprasavātmakaṃ239| tataḥ kopānalodbhūta ghora huṃkārabhīṣaṇe| babhūva vadane netraṃ tṛtīyamanalākulaṃ240| rudrasya raudravapuṣo jagatsaṃhārabhairavam| tadaṃtikasthe madane vyasphārayata dhūrjaṭiḥ241| tannetravisphuliṃgena krośatāṃ nākavāsinām| gamito bhasmatāṃ tūrṇaṃ kaṃdarpaḥ kāmadarpakaḥ242| sa tu taṃ bhasmasātkṛtvā haranetrodbhavonalaḥ| vyajṛṃbhata jagaddagdhuṃ jñātvā huṃkāraghasmaraṃ243| tato bhavo jagaddhetorvyabhajajjātavedasam| sahakāre madhau candre sumanaḥ ssvapareṣvapi244| bhṛṃgeṣu kokilāsye ca vibhāgena smarānalaṃ| sa bāhyābhyaṃtare viddho harotha smaramārgaṇaiḥ245| bhāgeṣveteṣu saṃviṣṭaṃ vīkṣatī bahunāśanaṃ| vibhaktaṃ lokasaṃkṣobhakaraṃ durvārajṛṃbhitaṃ246| tatprāptisnehasaṃpūrṇakāmena hṛdaye kila| jvalannaharniśaṃ bhīmo duḥkhasya vaśago'bhavat247| vilokya harahuṃkāra jvālābhasmīkṛtaṃ smaraṃ| vilalāpa ratiḥ krūraṃ baṃdhunā madhunā saha248| tato vilapya bahuśo madhunā parisāṃtvitā| jagāma śaraṇaṃ devamiṃdumaulitrilocanaṃ249| bhṛṃgānuyātāṃ saṃgṛhya puṣpitāṃ sahakārajāṃ| latāṃ patradrumacchannāṃ jātāṃ parabhṛtāṃ sakhīṃ 1.43.250| nibadhya tu jaṭājūṭaṃ kuṭilairalakai ratiḥ| udvartya gātraṃ śubhreṇa hṛdyena smarabhasmanā251| jānubhyāmavaniṃ gatvā provācenduvibhūṣaṇam| ratiruvāca| namaḥ śivāyāstu manomayāya jaganmayāyādbhutavartmane namaḥ252| namaḥ śivāyāstu surārcitāya tubhyaṃ sadā bhaktakṛpāparāya| namo bhavāyāstu bhavodbhavāya namostu te dhvastamanobhavāya253| namostu māyāmadanāśrayāya namo nisargāmalabhūṣitāya| namostvameyāya guṇāyanāya namostu siddhāya purātanāya254| namaḥ śaraṇyāya namo guṇāya namostu te bhīmagaṇānugāya| namostu nānābhuvanarddhikartre namostu bhaktābhimatapradāya255| namotha karmaprasave namaḥ sadā anaṃtarūpāya sadaiva tubhyam| asahyakopāya sadaiva tubhyaṃ śaśāṃkacihnāya namostu tubhyam256| asīmalīlāparamastutāya vṛṣeṃdrayānāya purāṃtakāya| namaḥ prasiddhāya mahauṣadhāya namostu nānāvidharūpakāya257| namostu kālāya namaḥ kalāya namostu te kālakalātigāya| carācarācāryavicāryavaryamācāryamutprekṣitabhūtasargaṃ258| tvāmiṃdumauliśaraṇaṃ prapannā priyāptayehaṃ sahasā maheśaṃ| prayaccha me kāmayaśaḥ samṛddhiṃ patiṃ vinā taṃ bhagavanna jīve259| priyaḥ priyāyāḥ puruṣeśa nityastato paraḥ ko bhuvaneṣvihāsti| prabhuḥ prabhāvī prabhavaḥ priyāṇāṃ pravīṇaparyāya parāparaṃ tapaḥ260| tvameva nātho bhuvanasya goptāṃ dayālurunmūlitabhaktabhītiḥ| itthaṃ stutaḥ śaṃkaraiṃdramaulirvṛṣākapirmanmathakāṃtayā tu261| tutoṣa doṣākarakhaṃḍadhārī uvāca caināṃ madhuraṃ nirīkṣya| śaṃkara uvāca| bhaviṣyati ca kāmoyaṃ kāle kāṃte cirādatha262| anaṃga iti lokeṣu sa vikhyātiṃ gamiṣyati| ityuktā śirasā vaṃdya girīśaṃ kāmavallabhā263| jagāmopavanaṃ cānyadratistuhina parvate| ruroda cāpi bahuśo dīnā ramye sthale sthale264| maraṇavyavasāyāpi nivṛttā ca śivājñayā| atha nāradavākyena codito himabhūdharaḥ265| kṛtābharaṇasaṃskārāṃ kṛtakautukamaṃgalāṃ| svargapuṣpakṛtāpīḍāṃ śubhracīnāṃśukāṃbarām266| sakhībhyāṃ saṃyutāṃ śailo gṛhītvā svasutāṃ tataḥ| jagāma subhage yoge tadā saṃpūrṇamānasaḥ267| sakānanānyupākramya vanānyupavanāni ca| dadarśa rudatīṃ nārīmapratarkyāṃ mahaujasam268| na rūpeṇedṛśī loke ramyeṣu vanasānuṣu| kautukena parāmṛṣṭastāṃ dṛṣṭvā rudatīṃ giriḥ269| upasṛpya tatastasyā nikaṭaṃ sopyapṛcchata| himavānuvāca-| kāsi kasyāsi kalyāṇi kimarthaṃ cāpi rodiṣi270| naitadalpamahaṃ manye kāraṇaṃ lokasuṃdari| sā tasya vacanaṃ śrutvā uvāca madhunā saha271| rudaṃtī śokavacanaṃ śvasaṃtī dainyavardhanaṃ| ratiruvāca-| kāmasya dayitāṃ bhāryāṃ ratiṃ māṃ viddhi suvrata272| girāvasmiṃśca bhagavāngiriśastapasi sthitaḥ| tena pratyūharuṣṭena krodhādvisphārya locanaṃ273| vimucyāgniśikhājvālāṃ kāmo bhasmāvaśeṣitaḥ| ahaṃ tu śaraṇaṃ yātā taṃ devaṃ bhayavihvalā274| stutavatyatha saṃtuṣṭastato māṃ giriśo'bravīt| tuṣṭohaṃ kāmadayite kāmotpattirbhaviṣyati275| tvatstutiṃ cāpyadhīyāno naro bhaktyā madāśrayaḥ| lapsyate kāṃkṣitaṃ kāmaṃ nivartamaraṇādapi276| pratīkṣamāṇā tadvākyamāśāveśavaśādahaṃ| śarīraṃ parirakṣiṣye kiṃcitkālaṃ mahādyute277| ityuktastu tayā ratyā śailaḥ saṃbhramabhīṣaṇaḥ| pāṇāvādāya tanayāṃ gaṃtumaicchatsvakaṃ puraṃ278| bhāvino'vaśyabhāvitvādbhavitrī bhūtabhāvinī| lajjamānā sakhimukhairuvāca pitaraṃ giriṃ279| śailaputryuvāca-| durbhagena śarīreṇa kiṃ mamānena kāraṇaṃ| kathaṃ ca tāṃ daśāṃ prāptaśśaṅkaro me patirbhavet280| tapobhiḥ prāpyatebhīṣṭaṃ nāsādhyaṃ tu tapasyataḥ| durbhagatvaṃ vṛthā loke vihite sati sādhane281| tapasi bhraṣṭasaṃdehā tataḥ svārthajigīṣayā| evaṃ tapaḥ kariṣyehaṃ yāmītyuktavatīṃ sutām282| uvāca vācā śaileṃdro gadgadasvaravarṇayā| himavānuvāca-| umeti cāpalaṃ putri na kṣamaṃ tāvakaṃ vapuḥ283| soḍhuṃ kleśānurūpasya tapasaḥ saumyadarśane| bhāvīnyapi ca kāryāṇi padārthāni sadaiva tu284| bhāvinorthā bhavaṃtyeva bahavo'nicchatopi hi| tasmānna tapasā testi bāle kiṃcitprayojanam285| bhavanaṃ caiva gacchāmi ciṃtayiṣyāmi tatra vai| ityuktā tu yadā naiva gṛhamanveti śailajā286| tatodriściṃtayāviṣṭaḥ svasutāṃ praśaśaṃsa ca| tatoṃtarikṣe divyā ca vāgabhūdbhuvanatraye287| umeti cāpalaṃ putri tvayoktā tanayā yataḥ| umeti nāma tenāsyā bhuvaneṣu bhaviṣyati288| siddhirmūrtimatī tveṣā sādhayiṣyati ciṃtitam| iti śrutvā tu vacanaṃ sa tadākāśamaṃḍale289| anujñāya sutāṃ śailo jagāmāśu svamaṃdiram| pulastya uvāca-| śailajāpi yayau śailamagamyamapi daivataiḥ290| sakhībhyāmanuyātā tu niyatā nagarājajā| śṛṃgaṃ himavataḥ puṇyaṃ nānādhātuvibhūṣitam291| divyapuṣpalatākīrṇaṃ bhramarodghuṣṭapādapam| divyaprasravaṇopetaṃ manorathaśatojjvalam292| nānāpakṣisamāyuktaṃ cakravākopaśobhitam| jalajasthalajaiḥ puṇyaiḥ praphullairupaśobhitam293| citrakaṃdarasaṃguhyaṃ divyagehasamanvitam| vihaṃgasaṃghasaṃghuṣṭaṃ kalpapādapasaṃkaṭam294| tatrāpaśyanmahāśākhaṃ śākhinaṃ haritacchadam| sarvartukusumopetaṃ cakravākopaśobhitam295| nānāpuṣpaśatākīrṇaṃ nānāvidhaphalānvitam| tyaktaṃ sūryasya rucibhirbhinnasaṃhatapallavam296| tatrāṃbarāṇi saṃtyajya bhūṣaṇāni ca śailajā| saṃvītā valkalairdivyairdarbhanirmitamekhalā297| triḥsnātā pāṭalāhārā babhūva śaradāṃ śatam| śatamekena jīrṇena parṇenāvarttayattadā298| nirāhārā śataṃ sābhūtsamānāṃ tapaso nidhiḥ| tata udvejitāḥ sarve prāṇinastapasogninā299| tataḥ sasmāra bhagavānmunīnsapta śatakratuḥ| te samāgamya muditāḥ sarve samuditāstathā1.43.300| pūjitāste maheṃdreṇa papracchustatprayojanam| kimarthaṃ hi suraśreṣṭha saṃsmṛtāstu vayaṃ tvayā301| śakraḥ provāca śṛṇvaṃtu bhagavaṃtaḥ prayojanam| himācale tapo ghoraṃ tapyate bhūdharātmajā302| tasyābhimatayogena bhavaṃtaḥ kartumarhatha| tapaḥ samāpanaṃ devyā jagadarthe tvarānvitāḥ303| tathetyuktvā tataḥ śailaṃ siddhasaṃghātasevitam| ūcurāgamya munayastāmatho madhurākṣaram304| putri kaste vyavasitaḥ kāmaḥ kamalalocane| tānuvāca tato devī sādaraṃ gauravānmunīn305| devyuvāca-| tapasyaṃto mahābhāgāḥ prohya maunaṃ bhavādṛśāṃ| vaṃdanāya niyuktā dhīryācayatyavikalpitam306| suprasannamukhā yūyaṃ gṛhītvāsanamāditaḥ| upaviṣṭāḥ śramaṃ muktvā tataḥ prakṣyatha māmanu307| ityuktāste tataścakrustatrāsanaparigraham| sā ca tānvidhivatpūrvaṃ pūjayitvā vidhānataḥ308| uvācādityasaṃkāśānmunīnsaptaṝṣīnśanaiḥ| tyaktvā vratātmakaṃ maunaṃ natvā ca vidhivanmunīn309| bhagavaṃtopi maunāṃte tasyāḥ saptarṣayopyatha| gauravādhāratāṃ prāptāṃ papracchustāṃ punastathā310| sāpi gauravagarbheṇa manasā cāruhāsinī| munīnsarvāṃstathālokya provāca prohya vāgyamam311| bhagavaṃto vijānītha prāṇināṃ manasepsitam| śarīrādibhiratyarthaṃ kadarthyaṃ te hi dehinaḥ312| kecittu nipuṇāstatra ghaṭaṃte vividhodyamaiḥ| upāyairdurlabhānbhāvānprāpnuvaṃti hyataṃdritāḥ313| apare tu paricchidya nānākārānupakramān| dehāṃtarārthaṃ sāraṃbhamāśrayaṃti hi tadvratam314| mamatvākāśasaṃbhūtakusumasragvibhūṣitam| viṃdhyaśṛṃgaṃ spraṣṭukāmo hastaḥ prasarate muhuḥ315| ahaṃ kila bhavaṃ devaṃ patiṃ prāptuṃ samudyatā| prakṛtyaiva durārādhyaṃ tapasyaṃtaṃ ca saṃprati316| surāsurairanirṇītaṃ paramārthakriyāśrayaṃ| sāṃprataṃ cāpi nirdagdho madano vītarāgiṇā317| kathamārādhayedīśaṃ mādṛśī tādṛśaṃ śivam| ityuktā munayaste tu sthiratāṃ manasastataḥ318| jñātumasyā vacaḥ procuḥ prakramātprakṛtārthakam| munaya ūcuḥ-| dvividhantu sukhaṃ tāvatputri loke vibhāvyate319| śarīrasyāsya saṃyogaścetasaścāpi nirvṛtiḥ| prakṛtyā tu sa digvāsā bhīmo bhasmāsthibhūṣaṇaḥ320| kapālī bhikṣuko nagno virūpākṣo'sthirakriyaḥ| pramattonmattakākāro bībhatso kṛtasaṃgrahaḥ321| patyā na tena cāstyartho mūrtānarthena kāṃkṣitaḥ| yadi svasya śarīrasya sukhamicchasi śāśvatam322| tatkathaṃ te mahādevādbhūtabhājo jugupsitāt| sravannaravasāsāsthikapālakṛtabhūṣaṇāt323| śvasadugrabhujaṃgendrakṛtabhūṣaṇabhūṣitāt| śmaśānavāsino raudrapramathānugatādapi324| surendramakuṭavrātanighṛṣṭacaraṇo'rihā| harirasti jagaddhātā śrīkānto'nantamūrtimān325| japyo yajñabhujāmasti tathendraḥ pākaśāsanaḥ| devatānāṃ nidhiścāsti jvalanassarvakāmadhuk326| vāyurasti jagaddhātā yaḥ prāṇassarvadehinām| tathā vaiśravaṇo rājā sarvārthamahimā prabhuḥ327| ebhya ekatamaṃ kasmānna tvaṃ saṃprāptumicchasi| utānyasmādiha prāpyaṃ sukhaṃ te manase hitam328| evametattathā putri prabhāvo lokasampadām| asmindehe pare vāpi kalyāṇaprāptaye tava329| piturevāsti te sarvaṃ surebhyo yanniveditam| varasya prāptaye kleśassa cāpyatrāphalastaruḥ330| prāyeṇa prārthito hyarthassamartho hyatidurlabhaḥ| svasthānaviniyogitvātputri tatrāpi labhyate331| ityuktavatsu kupitā munivaryeṣu śailajā| uvāca krodharaktākṣī visphuraddaśanacchadā332| devyuvāca-| asadgrahasya kā nītirvyasanasya kva yaṃtraṇā| viparītārthaboddhāraḥ satpathe kena yojitāḥ333| evaṃ māṃ vittha duṣprajñāmasthānāsadgrahapriyām| na māṃ prativicārosti yadahaṃkāramāninī334| prajāpatisamāḥ sarve bhavaṃtaḥ sarvadarśinaḥ| na nūnaṃ vittha taṃ devaṃ śāśvataṃ jagataḥ prabhum335| ajamīśānamavyaktamameyamahimodayam| āstāṃ tatkarmasadbhāvaṃ saṃbodhaṃ tāvadāvṛtam336| vidustaṃ na hari brahmamukhā api sureśvarāḥ| yattasyavibhavaṃ svotthaṃ bhuvaneṣu vijṛṃbhitam337| prakaṭaṃ sarvabhūtānāṃ tadapyatha na vittha kiṃ| kasyaitadgaganaṃ mūrtiḥ kasyāgniḥ kasya mārutaḥ338| kasya bhūḥ kasya varuṇaḥ kaścaṃdrārkavilocanaḥ| kasyārcayaṃti lokeṣu liṃgaṃ bhaktyā surāsurāḥ339| yacca brahmeśvarā devā viṣṇvindrādyā maharṣayaḥ| prabhāvaṃ prabhavaṃ vāpi teṣāmapi na vittha kiṃ340| aditeḥ kaśyapājjātā devā nārāyaṇādayaḥ| marīceḥ kaśyapaḥ putro hyaditirdakṣaputrikā341| marīciścāpi dakṣaśca putrau tau brahmaṇaḥ kila| brahmā hiraṇmayādaṃḍādeva siddhavibhūtikaḥ342| kasya prādurabhūddhyānātprākṛtaḥ prākṛtāṃśakaḥ| atha nārāyaṇenaiva svakīyecchā samāśrayāt343| tatpreritaḥ prayātveṣa janma nārāyaṇātmakam| sāpi karmaṇa evoktā preraṇāvivaśātmanām344| yathonmādādi duṣṭasya matireva hi sābhavet| iṣṭāneva padārthānvai viparītānhi manyate345| lokasya vyavahāreṣu dṛṣṭeṣu hasate sadā| dharmādharmaphalaprāptau viṣṇumeva nibodhata346| vidadhvamitthaṃ munayo'sakṛcca me giraṃ girīśaśrutibhūmisannidhau| utkṛṣṭakedāra ivāvanītale subījamuṣṭiṃ suphalāya karṣakāḥ347| te tāṃ śrutvā hi tāṃ ramyāṃ prakramātprakramakriyām| vācaṃvācāṃ patiprakhyāḥ procuścasmitasuṃdarāḥ348| munaya ūcuḥ-| jāte lokavidhāne tu satyaṃ tatkāryamuttamam| prāyaḥ prāleyaśailasya śaṃkā tatkālarūpiṇaḥ349| satyamutkaṃṭhitāḥ sarve ye ye kāryārthamudyatāḥ| teṣāṃ tvaraṃte cetāṃsi kiṃtu nāmamahātmanām1.43.350| lokayātrānugaṃtavyā viśeṣeṇa vivakṣitaiḥ| yatastaddharmamedhaṃte tatprāmāṇyaṃ pare dhṛtāḥ351| ityuktvā munayo jagmustvaritāstuhinācalam| tatra te pūjitāstena himaśailena sādaram352| ūcurmunivarāḥ prītāḥ svalpakaṃ tu tvarānvitāḥ| munaya ūcuḥ-| devo duhitaraṃ sākṣātpinākī tava mārgate353| tacchīghraṃ pāvayātmānamāhutyevānale hutam| kāryaṃ hi tacca devānāṃ suciraṃ parivartate354| jagaduddhāraṇāyaiṣa vidhātavyaḥ samudyamaḥ| ityuktastu tadā śailo harṣāveśavaśānmunīn355| asamarthobhavadvaktumuttaraṃ prārthayanniva| tato menā munīnvaṃdya provāca snehaviklavā356| duhitustānmunīṃścaiva vacanaṃ svayamarthavat| menovāca-| yadarthaṃ duhiturjanma cecchaṃtyapi mahāphalaṃ357| tadevopasthitaṃ sarvaṃ prakrameṇaiva sāṃpratam| kulajanmavayorūpavibhutvaissahitopi yaḥ358| varastasyāpi nāhūya sutā deyā hyayācataḥ| digvāsā jaṭilaḥ śūlī dagdhakāmopi kāmadaḥ359| sa tu matsutayā ghoraḥ kathaṃ nāma upāsyate| munaya ūcuḥ-| aiśvaryamavagacchasva śaṃkarasya surāsurāḥ360| ārādhyamānapādābja yugalāśca sunirvṛtāḥ| yasyopayogi yadrūpaṃ tena tatprārthyate ciram361| ghoraṃ tapasyate bālā tena rūpeṇa nirvṛtā| yatsā vratāni divyāni nayiṣyati samāpanam362| tadatrāvahitā tāvadasmāsveva bhaviṣyati| ityuktvā giriṇā sārddhaṃ yayuryatrāsti śailajā363| jitārkajvalanajvālā tapastejomayīhyumā| proktā sā munibhiḥ snigdhaṃ māninyāha vacorthavat364| nāhaṃ kṣudrātkilecchāmi ṝte śarvātpinākinaḥ| sthitaṃ ca tāratamyena prāṇināṃ paramarddhidaṃ365| dhīrataiśvaryakāryāṇi pramāṇamatulaṃ mahat| yasmānna kiṃcidaparaṃ yacca yasmātpravartate366| yasyaiśvaryamanādyaṃtaṃ tamahaṃ śaraṇaṃ gatā| samaḥ savyavasāyaśca dīrgheṇa viparītakaḥ367| evaṃ niśamya te vācaṃ devyā munivarāstadā| ānaṃdāśruparītākṣāḥ sasvajustāṃ tapasvinīṃ368| ūcuśca paramaprītāḥ śailajāṃ madhuraṃ vacaḥ| ṝṣaya ūcuḥ| atyadbhutamaho putri jñānamūrtirivāmalā369| prasādayasi no bhāvaṃ bhavabhāvapratiśrayāt| nanu vidmo vayaṃ tasya devasyaiśvaryamadbhutam370| tvanniścayasya dṛḍhatāṃ vettuṃ vayamihāgatāḥ| acirādeva tanvaṃgi kāmastveṣa bhaviṣyati371| ādityassa prabho yāti ratnebhyaḥ kā dyutiḥ pṛthak| ko'rtho varṇānsvakāṃstyaktvā tathā tvaṃ giriśaṃ vinā372| yāmo nekābhyupāyena tamabhyarthayituṃ vayam| asmākamapi caiṣorthaḥ sutarāṃ hṛdi vartate373| atastvameva sā buddhiryato nītistvameva hi| ato niḥsaṃśayaṃ kāryaṃ śaṃkaropi vidhāsyati374| ityuktvā pūjitāssarve munayo girikanyayā| prayayurgiriśaṃ draṣṭuṃ prasthaṃ himavato mahat375| gaṃgāṃbhaḥ plāvitātmānaḥ piṃgābaddhajaṭāsaṭāḥ| bhṛṃgānuyātapāṇistha maṃdārakusumasrajaḥ376| saṃprāpya tu gireḥ prasthaṃ dadṛśuḥ śaṃkarāśramam| praśāṃtāśeṣasatvaughaṃ paryastimitakānanam377| niḥśabdakṣobhasalila prayātaṃ sarvato diśam| tatrāpaśyaṃstatodvāri vīrakaṃ vetrapāṇinam378| tamete munayaḥ pūjyā vinītāḥ kāryagauravāt| ūcurmadhurabhāṣābhiste vācaṃ vāgmināṃ varāḥ379| draṣṭuṃ vayamihāyātāḥ śaṃkaraṃ guṇanāyakaṃ| trilocanaṃ vijānīhi surakāryapracoditāḥ380| tvameva no gatistatra yathākālānatikramaḥ| syātprārthanaiṣā prāyeṇa pratīhāramayī prabho381| ityukto munibhiḥ sotha gauravāttānuvāca ha| savanasyāparāṃ saṃdhyāṃ kartuṃ maṃdākinīṃ gataḥ382| kṣaṇena bhāvitā viprāstato drakṣyatha śūlinam| ityuktā munayastasthuryatnātkāryavicakṣaṇāḥ383| gaṃbhīrāṃbudharaṃ prāvṛṭtṛṣitāścātakā yathā| tathā kṣaṇena niṣpanna samācārakriyāvidhim384| vīrāsanakṛtoddeśaṃ mṛgacarmaniyāmitam| tato vinīto jānubhyāmavalaṃbya mahīṃ mudā385| uvāca vīrako devaṃ praṇayaikasamāśrayam| saṃprāptā munayaḥ sapta draṣṭuṃ tvāṃ dīptatejasaṃ386| vibho samādiśa draṣṭuṃ tato dhyānamihārhasi| ityukto dhūrjaṭistena vīrakeṇa mahātmanā387| bhrūbhaṃgasaṃjñayā teṣāṃ praveśājñāṃ dadau tadā| mūrddhakaṃpena tānsapta vīrakopi mahāmunīn388| ājuhāva vidūrasthāndarśanāya pinākinaḥ| tvarābaddhajaṭāste ca laṃbakṛṣṇānijāṃbarāḥ389| viviśurvedikāṃ divyāṃ girīśasya vibhostataḥ| baddhapāṇipuṭā kṣipta nākapuṣpottkarāstataḥ390| pinākipādayugalaṃ vaṃdya nākanivāsinaḥ| tataḥ snigdhekṣitāḥ saṃto munayaḥ śūlapāṇinā391| girīśaṃ te tato dṛṣṭvā te samaṃ tuṣṭavurmudā392| munaya ūcuḥ-| aho kṛtārthā vayameva sāṃprataṃ sureśvarairvaṃditapādapallavam| vilokayāmo guṇagauravarddhibhiḥ samādiśeḥ kāryamaśeṣarakṣaṇam393| tataḥ prahasya sarvajña uvāca munisattamān| bhavatāṃ yaddhṛdigataṃ kāryaṃ tatkurutādhunā394| ityuktā munayastūrṇaṃ yayuryatra ca śailajā| babhāṣire vibhāgajñā girijāṃ girigahvare| ramyaṃ priyamanohāri mārūpaṃ tapasādaha395| prītaste śaṃkaraḥ pāṇimeṣa pratigrahīṣyati| vayamarthitavaṃtaste pitaraṃ pūrvamāgatāḥ396| pitrā saha gṛhaṃ gaccha vayaṃ yāmaḥ svamaṃdiraṃ| ityuktā tapasaḥ satyaṃ phalamastīti ciṃtya sā397| tvaramāṇā yayau veśma piturdivyaṃ suśobhitaṃ| sā tatra rajanīṃ mene varṣāyutasamāṃ satī398| haradarśanasaṃjāta samutkaṃṭhā himādrijā| tato muhūrtte brāhme tu tasyāścakruḥ suhṛtkriyāṃ399| nānāmaṃgalasaṃdohānyathāvatkramapūrvakam| divyamaṃgalasaṃyogānmaṃdire bahumaṃgale 1.43.400| upāsata giriṃ mūrttā ṝtavaḥ sarvakāmikāḥ| vāyavaḥ sukhadāścāsansaṃmārjanavidhau gireḥ401| harmyeṣu śrīḥ svayaṃ devī kṛtanānā prasādhanā| kāṃtiḥ sarveṣu bhāveṣu ṝddhiśca bharaṇākulā402| ciṃtāmaṇiprabhṛtayo ratnāśśailaṃ samaṃtataḥ| upatasthurlatāścāpi kalpakādyā mahādrumāḥ403| oṣadhyo mūrtimatyaśca divyauṣadhisamanvitāḥ| rasāśca dhātavaścaiva sarve śailasya kiṃkarāḥ404| kiṃkarāstasya śailasya vyagrāścāśramavartinaḥ| nadyaḥ samudrā nikhilāḥ sthāvaraṃ jaṃgamaṃ ca yat405| te sarve himaśailasya mahimānamavarddhayan| abhavanmunayo nāgā yakṣā gaṃdharvakinnarāḥ406| śaṃkarasyāpi vibudhā gaṃdhamādanaparvate| sajjamaṃḍanasaṃbhārāstasthurnirmala mūrttayaḥ407| śarvasyātha jaṭājūṭe caṃdrakhaṃḍaṃ pitāmahaḥ| babaṃdha praṇayodāra visphāritavilocanaḥ408| kapālamālāṃ vipulāṃ cāmuṃḍā mūrdhni badhnatī| uvāca giriśaṃ kālī putraṃ janaya śaṃkara409| yo daityeṃdrakulaṃ hatvā māṃ raktaistarpayiṣyati| śaurirvataṃsikāratnaṃ kaṃṭhābharaṇamujvalam410| bhujaṃgābharaṇaṃ gṛhya sajjaśśaṃbhoḥ puro'bhavat| śakro gajājinaṃ tasya vasābhyaktāgrapallavam411| dadhre sarabhasaṃ svidyadvistīrṇa mukhapaṃkajam| vāyavaśca vavustīkṣṇāstīkṣṇaṃ himagiriprabham412| vṛṣaṃ vibhūṣayāmāsurharayānaṃ manojavam| virejurnayanāntasthāḥ śaṃbhoḥ sūryānaleṃdavaḥ413| svāṃ dyutiṃ lokanāthasya jagataḥ karmasākṣiṇaḥ| citābhasmasamādhatta kapāle rajataprabham414| manujāsthimayīṃ mālāṃ nibaṃbaṃdha ca pāṇinā| pretādhipaḥ pure dūre sabhayaḥ samavartata415| nānākāramahāratnabhūṣaṇaṃ dhanadāhṛtam| vihāyodīptasarpeṃdra kaṭakena svapāṇinā416| karṇottaṃsaṃ cakāreśo hyamalaṃ takṣakaṃ svayam| niṣpannābharaṇaṃ caiva prasādhyeśaṃ prasādhanaiḥ417| tatrāpyeṣā niyamato hyabhavanvyagramūrtayaḥ| mumocābhinavānsarvaramyaśālirasauṣadhīn418| vyagrā tu pṛthivī devī sarvabhāvātmanoramā| gṛhītvā varuṇaḥ sākṣādratnāḍhyābharaṇāni ca419| puṣpāṇi ca vicitrāṇi nānāratnamayāni tu| tasthau sābharaṇo devaḥ sarvajñaḥ sarvadehinām420| jvalanaścāpi divyāni haimānyābharaṇāni ca| jātarūpapavitrāṇi prayataḥ samupasthitaḥ421| vāyurvavau ca surabhiḥ sukhasaṃsparśano vibhum| chatraṃ caṃdrakaroddāmaṃ hāsitaṃ ca śatakratuḥ422| jagrāha muditaḥ śrīmānbāhubhirvajrabhūṣaṇaḥ| jagurgaṃdharvamukhyāśca nanṛtuścāpsarogaṇāḥ423| vādayaṃtotimadhuraṃ jagurgaṃdharvakinnarāḥ| muhūrtādṛtavastatra jaguśca nanṛtuśca vai424| capalāśca gaṇāstasthurloḍayaṃto himācalam| upaviṣṭaḥ kramāddhātā viśvakṛdbhaganetrahā425| cakāraudvāhikaṃ kṛtyaṃ patnyā saha yathoditam| dattārghyo girirājena suravṛṃdairvinoditaḥ426| avasattāṃ kṣapāṃ tatra patnyā saha purāṃtakaḥ| tato gaṃdharvagītena nṛtyenāpsarasāmapi427| stutibhirdevadaityānāṃ vibuddho vibudhādhipaḥ| āmaṃtrya himaśaileṃdraṃ prabhāte jāyayā saha428| jagāma maṃdaragiriṃ vāyuvegena śṛṃgiṇā| tato gate bhagavati nīlalohite sahomayā ratimanubhūtabhūdharaḥ429| sabāṃdhavo bhavati hi kasya no mano viśṛṃkhalaṃ jagati hi kanyakā pituḥ| purodyāneṣu ramyeṣu vivikteṣu vaneṣu ca430| suraktahṛdayo devyā vijahāra bhagākṣihā| tato bahutithe kāle putranāmnā gireḥ sutā431| sakhībhiḥ sahitā krīḍāṃ cakre kṛtrima putrakaiḥ| kadācidgaṃdhatailena gātramabhyajya śailajā432| cūrṇairudvartayāmāsa malenāpūritāṃ tanum| tadudvarttanakaṃ gṛhya naraṃ cakre gajānanam433| puruṣaṃ krīḍatī devī taccāpyakṣipadaṃbhasi| jāhnavyā śivayā sakhyā tataḥ sobhūdbṛhattanuḥ434| kāyenātiviśālena jagadāpūrayattadā| putretyuvāca taṃ devī putretyūce ca jāhnavī435| gāṃgeya iti devaistu pūjito'bhūdgajānanaḥ| vināyakādhipatyaṃ ca dadāvasya pitāmahaḥ436| punaḥ sā krīḍatī cakre taruṃ ca varavarṇinī| manojñamaṃkuraṃ rūḍhamaśokasya śubhānanā437| varddhayāmāsa taṃ cāpi kṛtasaṃskāramaṃgalam| bṛhaspatimukhairviprairdivaspatipurohitaiḥ438| tato devaiḥ samunibhiḥ proktā devī tvidaṃ vacaḥ| adhunā darśite mārge maryādāṃ kartumarhasi439| phalaṃ kiṃ bhavitā devi kalpitaistaruputrakaiḥ| ityuktā harṣapūrṇāṃgī provācātiśubhāṃ giraṃ440| ekaṃ nirudake grāme yaḥ kūpaṃ kārayedbudhaḥ| biṃdaubiṃdau ca toyasya sa vasedvatsaraṃ divi441| daśakūpasamāvāpī daśavāpīsamo hradaḥ| daśahradasamā kanyā daśakanyāsamo drumaḥ442| eṣā vai śubha maryādā niyatā lokabhāvinī| ityuktāstu tato viprā bṛhaspatipurogamāḥ443| jagmuḥ svamaṃdirāṇyeva bhavānīṃ vaṃdya mātaraṃ| gateṣu teṣu devopi śaṃkaraḥ parvatātmajāṃ444| pāṇinālambyamānena na svamāvāsamagacchata| cittaprasādajananaṃ prāsādāṭṭālagopuraṃ445| laṃbamauktikadāmānaṃ mālikākulavedikaṃ| sunaddhakaladhautaṃ ca krīḍāgṛhamanogataṃ446| prakīrṇakusumāmoda mattālikulakūjitam| kinnarodgītasaṃgīta gṛhāṃtaritabhittikam447| sugaṃdhidhūpasaṃghātaṃ manaḥprāpyamalakṣitaṃ| krīḍāmayūranārībhirabhito rabhasārpitaṃ448| haṃsasaṃghātasaṃdiṣṭa sphaṭikastabhaṃtoraṇaṃ| anāvilamasaṃbhrāṃtyā bahuśaḥ kinnarākulaṃ449| śukairyatrābhidṛśyaṃte padmarāgavinirmitāḥ| bhittayo jātisaṃbhrāṃtyā pratibiṃbitamauktikāḥ1.43.450| tatrākṣaiḥ priyayā devo vihartumupacakrame| svacheṃdranīlabhūbhāge krīḍaṃtau yatra saṃsthitau451| vapuḥ sahāyatāṃ prāptau vinodarasanirvṛtau| evaṃ prakrīḍatostatra devīśaṃkarayostadā452| prādurbhūto mahāśabdaḥ patitāṃbaragocaraḥ| tacchrutvā kautukāddevī kimetaditi śaṃkaram453| paryapṛcchatsuravaraṃ haraṃ vismitapūrvakaṃ| uvāca devo naitatte dṛṣṭapūrvaṃ śucismite454| ete gaṇeśāḥ krīḍaṃte śailesminmatpriyāḥ sadā| tapasā brahmacaryeṇa nāmabhiḥ kṣetrasevanaiḥ455| yairahaṃ toṣitaḥ pūrvaṃ ta ete manujottamāḥ| matsamīpamanuprāptā mama hṛdyāḥ śubhānane456| kāmarūpā mahotsāhā mahārūpaguṇānvitāḥ| karmabhirvismayaṃ teṣāṃ prayāmi balaśālinām457| sāmarasyāsya jagataḥ sṛṣṭisaṃharaṇakṣamāḥ| brahmacandreṃdra gaṃdharvaissakinnaramahoragaiḥ458| vivarjitopyahaṃ nityaṃ naibhirvirahito rame| hṛdyā me cārusarvāṅgi ta ete krīḍitā girau459| ityuktā tu tadā devī tyaktvā taṃ vismayākulā| gavākṣāṃtaramāsādya prekṣate cakitānanā460| yāvaṃtaste kṛśā dīrghā hrasvāḥ sthūlā mahodarāḥ| vyāghrebhavadanāḥ kecitkecinmeṣājarūpiṇaḥ461| anekaprāṇirūpāśca jvālāsyāḥ kṛṣṇapiṃgalāḥ| saumyā bhīmāḥ smitamukhāḥ kṛṣṇapiṃgajaṭāssadā462| nānāvihaṃgavadanā nānāvidhasurānanāḥ| kauśeyacarmavasanā nagnāścānyo virūpiṇaḥ463| gokarṇā gajakarṇāśca bahuvaktrekṣaṇodarāḥ| bahupādā bahubhujā divyanānāstrapāṇayaḥ464| anekakusumāpīḍā nānāvyākulabhīṣaṇāḥ| kṛtanānāyudhadharā nānākavacabhūṣaṇāḥ465| vicitravāhanārūḍhā divyarūpā viyaccarāḥ| vīṇāvādyaravodghuṣṭā nānāsthānakanartakāḥ466| gaṇeśāṃstāṃstathā dṛṣṭvā devī provāca śaṃkaram| devyuvāca-| gaṇeśāḥ katisaṃkhyātāḥ kiṃnāmānaḥ kimātmakāḥ467| ekaikaśo mama brūhi niṣṭhitā ye pṛthakpṛthak| śaṃkara uvāca-| koṭikoṭiśca saṃkhyātā nānāvikhyātapauruṣāḥ468| jagadāpūritaṃ sarvamebhirbhīmairmahābalaiḥ| siddhakṣetreṣu rathyāsu jīrṇodyāneṣu veśmasu469| dānavānāṃ śarīreṣu bāleṣūnmattakeṣu ca| ete viśaṃti muditā nānāhāravihāriṇaḥ470| ūṣmapāḥ phenapāścaiva dhūmapā madhupāyinaḥ| medāhārārudhirapāssarvabhakṣā hyabhojanāḥ471| devādāstāpasāhārā nānāvādyaratipriyāḥ| na hi vaktumanaṃtatvācchakyante hi gaṇāḥ pṛthak472| devyuvāca-| nāgatvaguttarāsaṃgaḥ śuddhāṃgo muṃjamekhalī| manaḥśilena kalkena capalo raṃjitānanaḥ473| bhṛṃgadaṣṭotpalānāṃ ca sragdāmā madhurākṛtiḥ| pāṣāṇaśakalottāna kāṃsyatālapravartakaḥ474| asau gaṇeśvaro deva kiṃnāmā kinnarānugaḥ| ya eṣa gaṇagīteṣu dattakarṇo muhurmuhuḥ475| śarva uvāca-| sa eṣa vīrako devi sadā me hṛdayapriyaḥ| nānāścaryaguṇādhāro gaṇeśvara gaṇārcitaḥ476| devyuvāca| īdṛśasya sutasyāsti mamotkaṃṭhā purāṃtaka| kadāhamīdṛśaṃ putraṃ drakṣyāmyānaṃdadāyakaṃ477| śarva uvāca-| eṣa eva sutastestu nayanānaṃdakārakaḥ| tvayā mātrā kṛtārtho hi vīrakopi sumadhyame478| ityuktvā preṣayāmāsa vijayāṃ harṣaṇotsukāṃ| vīrakānayanāyāśu duhitā bhūbhṛtaḥ sakhīṃ479| sāvaruhya tvarāyuktā prāsādādaṃbaraspṛśaḥ| gaṇapaṃ gaṇamadhyasthaṃ sūryakoṭipravartanam480| vijayovāca-| ehi vīraka cāpalyāttvayā devī pratoṣitā| tvāmāhvayati cetyuktastyaktvā pāṣāṇakhaṃḍakam481| devyāḥ sapīpamāgacchadvijayānugataḥ śanaiḥ| prāsādaśikharotphullaraktāṃbujanibha dyutiḥ482| taṃ dṛṣṭvā prasthitānalpasvādukṣīrapayodharā| girijovāca-| piba kṣīramidaṃ vatsa srutaṃ piba yathecchakam483| uvāca devī sasnehaṃ girā madhuravarṇayā| ehi sadyo hi jātosi me putrako devadevena dattodhunā vīraka484| uktavatyaṃkaādhāya paryaṣvajattaṃ kapole cucuṃbāgarāṇnaṃdinī| mūrdhnyupāghrāya saṃmārjya gātrāṇi cābhūṣayāmāsa divyaiḥ svayaṃbhūṣaṇaiḥ485| kiṃkiṇīmekhalānūpuraiḥ sanmaṇiprotakeyūrahārairamūlyairguṇaiḥ| komalaiḥ pallavaiścitritaścārubhirmaṃgalaiḥ kaṃkaṇairdivyamaṃtrodbhavaiḥ486| tasya śuddhaistatobhūribhiścākaronmiśrasiddhārthakairaṅgarakṣāvidhiṃ| evamādāya covāca kṛtvā srajaṃ mūrdhni gorocanāpatrabhaṃgojjvalaiḥ487| vatsavatsādhunā krīḍa sārddhaṃ gaṇairapramatto vraja śvabhravarjaṃ śanaiḥ| vyālamālākulāḥ śailasānudrumādaṃtibhirbhagnaśākhāḥ paraṃ bhaṃginaḥ488| jāhnavīmaṃḍalakṣubdhatoyākulaṃ mā viśethā bahuvyāghrajuṣṭe vane| vatsa saṃkhyeṣu durgeṣu yadvīraka putra bhāvāyatāṃ svacchacitto janaḥ489| prārthitaṃ bhavyamāyātibhāvinyasau bhāvyatāṃ sopi nirvartyasarvairguṇaiḥ| evamukto'nayā vīrako mātaraṃ sasmayannāha līlāvaśāviṣṭadhīḥ490| eṣa mātrā svayaṃ me kṛtaḥ kaṃkaṇaḥ patrakaścitritaḥ pāṭalairbiṃdubhiḥ| cārupuṣpairiyaṃ mālatībhiḥ kṛtāmālikā me śirasyāhitā komalā491| toṣayāmīśvarīmityayaṃ satvaraṃ ciṃtayitvā vrajadbāhyataḥ krīḍanam| svairgaṇaiḥ saṃyuto vīrako harṣito dakṣiṇātpaścimaṃ paścimāduttaram492| uttarātpūrvamabhyetya sakhyāyutā prekṣate taṃ gavākṣāṃtarādvīrakaṃ| śailaputrī bahiḥ krīḍitāraṃ jagatsnehataḥ putralubdhāyatassotra kaḥ493| mohamāyāti yaḥ svalpavettā jaḍo māṃsaviṇmūtrasaṃghātadehodvahaḥ| draṣṭumabhyaṃtaraṃ nākavāseśvareṣvindumaulipraviṣṭeṣu kakṣāṃtaram494| vāhanānyevamārohamāṇāstato lokapālāstrapūgaṃ muhūrttāvadhi| khaḍga eṣo vikhaḍgākaro nirmalaḥ kṛṃtakaḥ kasya kenāhṛto brūta naḥ495| nobhaveddhastadaṃḍena kiṃ brūmahe bhīmamūrtyaṃ gaṇe nāsti kṛtyaṃ girau| pāśa eṣosti tenātra ko badhyate mā vṛthā lokapālānugāstiṣṭhata496| evamevaitadityabruvaṃste tadā vīkṣya devānugaṃ vīrakaṃ rakṣakaṃ| prāha devī vane parvate nirjarādhyagniśālāmukhe bhūtale bhūtapāḥ497| nirjharāṃbho nipāteṣu no majjatātpuṣpajālāvanaddheṣu dhāmasvapi| proccanānādrikuṃjāvagāheṣvatho mārutāsphoṭasaṃrakṣaṇe kāmataḥ498| kāṃcanottuṃga śṛṃgāvarohakṣitau haimareṇūtkarāsaṃgapiṃgadyutiḥ| khecarāṇāṃ vane cāpi ramye babhau rūpasaṃpatprakārogaṇo vāsitum499| maṃdarekaṃdare cāruvāpītaṭe kundamaṃdārapuṣpapravālāṃbuje| siddhanārībhirāpītarūpāmṛtaṃ vistṛtairnetramātrairanunmeṣibhiḥ1.43.500| vīrakaṃ śailaputrī nimeṣāṃtarādasmaratputragṛdhnurvinodārthinī| sopi tādṛkkṣaṇāvāptapuṇyodayo yo hi janmāṃtare'syātmajatvaṃ tataḥ501| krīḍatastasya tṛptiḥ kathaṃ jāyate yopi bhāvājyaga? dvedhasā tejasā| kalipataḥprekṣaṇaṃ divyagītakṣaṇaṃ nṛtyalolairgaṇaiśaiḥ pravṛtyakṣaṇaṃ502| siṃhanādākule gaṃḍaśaile jvaladratnajāle bṛhatsālatālekṣaṇam| phullanānā tamālālikālekṣaṇaṃ vṛkṣamūle vilolomarālekṣaṇam503| svalpapaṃke jale paṃkajāṃkekṣaṇaṃ māturaṃke śubhe niṣkalaṃkekṣaṇam| parikrīḍate bālalīlāvisārī gaṇeśādhipā devatānaṃdakārī504| nikuṃjeṣu vidyādharodgītaśīlaḥ pinākīva līlāvilāsaiḥ salīlaḥ| prakāśya bhuvanaṃ gobhistato dinakare gate505| deśāṃtaraṃ tadā paścāddūrastho dharaṇīdharaḥ| mitratvamasya sudṛḍhaṃ hṛdaye dyotayanniva506| nityamārādhito vipraiḥ śrīmānvighanasaḥ sutaḥ| nākarotsaviturmerurupakāraṃ patiṣyataḥ507| janeṣveṣā vyavastheti śrūyate sravalito hyadhaḥ| dinenānugato bhānuḥ svajanaṃ paripūrayan508| saṃdhyābaddhāṃjalipuṭā munayobhimukhā ravim| yāvadadyāsate śīghraṃ nivāryoṣṇābhibhāvitām509| vyajṛṃbhatātha lokesminkramādvaibhāvaraṃ tamaḥ| kuṭilasyeva hṛdaye kāluṣyaṃ dūṣayanmanaḥ510| jvalatphaṇiphaṇāratnadīpodyotita bhittike| śayane śaśasaṃghāta ratnavastrottaracchade511| nānāratnadyutilasacchakracāpaviḍaṃbake| ratnaiḥ kiṃkiṇijālena lasanmuktākalāpake512| kamanīyacalallīlā vitānācchāditāṃbare| maṃdare maṃndasaṃcāraṃ gate girisutāyutaḥ513| tasthau girisutā bāhulatā militakaṃdharaḥ| śaśimauliḥ sitajyotsnāsphārapūritagocaraḥ514| girijāpyasitāpāṃgī nīlotpaladalacchaviḥ| vibhāvaryā ca saṃpṛktā babhūvātīva gomayī515| tāmuvāca tato devaḥ krīḍākelikalāyutām516|
English translation
Pulastya said :
1-2. The door-keeper, who had put on a bright silken garment appeared (before the king of demons). Going down to (i.e. touching) the ground on his knees, he, without delay. said the following adorned with (i.e. couched in) few words, to the lord of demons, having a bright body resembling a host of suns.
3. “Having brought the gods, after binding them, Kālanemi stands at the door. He respectfully asks: ‘O lord, where should the captives stay?’”
4-5. Having heard those words of the doorkeeper, the demon said: “Let them stay as they like. The three worlds are my residence. Release only Indra , after having clean-shaved him, after making him put on white garments and after having marked him with a dog’s foot.”
6-7. When this was done, gods, with their minds dejected went to the lord of the world, the Lotus-born one to seek his shelter. The despondent gods, having reached him, prostrated themselves with their heads touching the ground, and praised the Lotus-seated (god) with words (couched in) beautiful syllables.
The gods said :
8-10. Salutation to you, the origin of Oṃkāra etc., the first and unending cause of the diversity of the universe, (to you) who are at the root of the beings immediately after creation; O you, of a pious form, salutation to you who desire to withdraw (the world unto you); on account of your greatness, you are the cause of the manifested forms; and due to this appellation, you, having thought about us, divided the worlds above the heaven and the earth, and the ones below them, from (i.e. out of) the cosmic egg. It is clear that Meru was your outer skin of the embryo; we know that the space was put forward by you; it is clear that from your body the gods were created; the embodied ones move within your body.
11. The heaven is your head; the moon and the sun are your eyes; the serpents are your hair; the directions are the cavities of your ears; sacrifice is your body; rivers are your joints; the earth is your feet; the oceans are your belly.
12. You are the author of illusion; you are the cause; you are declared to be calm by the Vedas ; you are said to be the light and the sun. With the help of the meaning of the Vedas, they by intellect, expound you, the ancient one, who are placed in the lotus of the heart.
13. Those who have mastered abstract meditation, describe you as (their) soul; (they describe you) to be the source of the seven subtle (pricinples) propounded by the Sāṃkhyas , and also of the eighth one, told by them. You alone being the soul, live in them.
14. Having perceived, you fashioned a subtle and (at the same time) a gross form; those entities which are said to exist in the cause, are said to have come up from you at the time of the first creation; again, they are to be reached after the impressions according to desires (?).
15. Kāla (i.e. desitny) is conceived by you; its origin is concealed in you; it is immeasurable; in it the uncertainty about number has disappeared; it is the cause of the withdrawel of the manifestation of entities and non-entities; it is endless; you are its author, and its abode.
16. All that is gross is useless; that which is other than that is said to be subtle and (therefore) important. You are presented in the Purāna to be even grosser than those which cover the gross objects.
1 7. You join (i.e. bestow) prosperous condition to every being, and in every existence you put what is cherished (by you); driving out what is joined to a manifested form you bring about manifestation in every place.
18a. Thus the lord is protector of those who possess individuality; and also he having endless forms, is their saviour and protector.
18b-20a. Thus having praised Brahmā , the cause (of everything) the gods ceased (praising him). Then they remained thinking about the objects they wanted. Brahmā, thus praised, was extremely pleased. Pointing out with his left hand, he, the giver ofboons, said to the gods:
Brahmā said :
20b-22a. Why do you, with the lotus of your face faded, look like a widow who has discarded ornaments from her hands, O Indra? O Agni , you too, without smoke, do not look charming, (as it were) remaining for a long time covered with grass and with famished wild fire.
22b-23a. O Yama , you, distressed with a diseased body, do not appear splendid, being as it were dragged at every step by your staff, your prop.
23b. O lord Moon, why do you talk as if you are afraid?
24-25a. As you are wounded by the enemy in the seizure done by the lord of demons, O Varuṇa , your body is dry as it were surrounded by fire. Observe your foot from which blood has flowed.
25b. O Vāyu , you are gloomy, and (appear) as if you are driven away with the tips of swords (pointed towards you).
26-27a. O Dhanada (i.e. Kubera ), why have you, abandoning your status of Kuberahood, bowed down? O Rudra , being the trident-holder, you have earned the reputation of being very brave. Who has taken away your sharpness? Tell it to us.
27b-28a. Thus addressed by Brahmā, dwelling in the Supreme Being, the gods urged Vayu to speak on account of his being pre-eminent in speech.
28b-29a. The gods urged Vayu through Śakra . He said to the four-faced god (i.e. Brahmā): “You know the mobile and the immobile.
29b-30. Gods, led by Indra, were forcibly vanquished along with their army, by hundreds of demons. You have laid down the performance of sacrifices, having wonderful and varied merits, for the stability of the worlds. Then before them you placed the sages, performers of sacrifices, who got the well-known fruits of their desires.
31-33. Due to your order, heaven always became (accessible) to the enjoyers of sacrifices. The demon, snatching the host of heavenly cars, converted the mountain, which you had made to possess excellent qualities conforming to its being the lord of all mountains, which was adorned by (i.e. had been a site for) sacrifices, which had set a limit to the (sun’s) rays, which was always the abode of gods in heaven, the slopes of which were made unfit for living and sporting as the jewelled caves on it had gone down, into the resort of many demons.
34-35. The excellent thunderbolt, which was fashioned by you only, which had host of splendours, which for a long time had filled the quarters with pure lustre, which was intended for enjoyment, broke into a hundred parts, after having reached the body of the demon, like the change of views of those who know little, and has gone (out of use) due to its form being depressed.
36-37. O god, we, whose bodies were pierced with arrows in the war, who were directed by the door-keepers at the door, and who did not talk at all, were ushered into the assembly of gods’ enemy and were dragged and seated there by them (i.e. the door-keepers) with canes in their hands and were laughed at by the enemies.
38-39a. ‘O gods, you are rich, you have accomplished all your objects, you talk little. Talk according to the rules. Do not talk much. This is the assembly of the king of the demons and not that of Indra, where there is no restraint.’
39b. We were very much derided by the demon’s servants who talked like this.
40-41. The seasons being embodied day and night serve the sinful and fierce (demon), and do not forsake him, in whose residences Siddhas , Gandharvas and Kinnaras sing (songs) with the (proper) rhythm on the wires of the lute, methodically, melodiously and with excellence.
42-43. He who gives relative importance to his friends etc. by favouring or not favouring them, who forsakes those who have come to seek his refuge and who has given up (giving) shelter to truth—who is thus able to describe fully or how can one describe fully his impudence? The creator alone is the best resort.”
44. Having thus gradually told about the movements of gods (to Brahmā) Vāyu ceased (speaking). Then the lord with the lotus of his face smiling said to the gods:
Brahmā said :
45. “The demon Tāraka cannot be killed even by all gods and demons. The man, who will kill him, is as yet not born in the three worlds.
46. After having pleased him by granting a boon I have dissuaded him just now from burning (even) the three worlds.
47-48a. The demon has chosen his death (at the hands) of a child seven days old. The boy, born of Śaṅkara , and resembling the Sun, will be, when he will be seven days old, the killer of Tāraka.
48b-50. The revered lord Śaṅkara is at present without a wife. Tāraka, encountering him, to whom Himālaya ’s daughter who will be a goddess, will give birth, as fire is born from the wooden stick, will not survive. I have told you the remedy by which he will (not) survive.
51. Then you should divide (among yourselves) his remaining wealth. Wait, with a fearless heart, for some time.
52-54. The gods, the residents of heaven, thus addressed by the Lotus-born himself, having saluted the lord, went as the circumstance (demanded). When the gods had left, revered Brahmā, the grandsire of the world, remembered that goddess Niśā , born earlier. Then the revered (goddess, viz.) Rātri , approached the grandsire, Having seen Vibhāvarī in a solitary place he said to her:
Brahmā said :
55. O Vibhāvarī, an emergent business of (i.e. for) the gods has approached. O goddess, you should do that. Hear about the details of the business.
56-58. There is the lord of demons, the enemy of gods who is not vanquished (by gods). The revered lord will generate a son for his destruction. He (i.e. the son) will indeed be the killer of Tāraka. That Satī , the goddess, who was Dakṣa ’s daughter, and got angry with her father for some reason, will be born as Himālaya’s daughter, the most beautiful women in the world.
59-61a. Hara , due to her separation, will regard the three worlds as void, will live in the cave of that mountain, which is resorted to by Siddhas, waiting for her birth. The great son that will be born to the two who (will) have practised penance, will be the destroyer of that demon, viz. Tāraka.
61 b-62. That respectable, beautiful lady, as soon as she is born, having just a little knowledge, will become extremely distressed by the absence of her husband (i.e. Hara), and eager for union with him. The union of the two having practised good penance, would be auspicious.
63. Then there will be a wordy quarrel between the two caused by both of them. Then a danger to Tāraka is indicated.
64. Listen as to how you will create a distraction to them when they will be united through sexual desire.
65-66a. When he would be in the womb ofhis (i.e. Guha ’s) mother in his own form, Śarva , laughing, and with gesture, (pretending to be) dejected, will deride the respectable lady in jest.
66b-67. Then being angry, she will leave to practise penance. Then she, endowed with penance, from Śarva, give birth to him of an unlimited orb of lustre. Undoubtedly he will be born as the killer of the enemies of gods.
68-69. O goddess, you should also kill them who are invincible in the world. As long as the goddess remains with the multitude of virtues transferred to her body, you will not be able to kill the demons due to them. When you have acted thus, she, having practised penance, will do everything.
70. When, O goddess, Umā will have completed her religious observance, she, the Mountain’s daughter, will obtain her own form.
71. Then with you too, she will be Bhavānī (i.e. Śiva ’s wife). You will also have a portion of Umā’s form.
72. O you giver of boons, the world will worship you as Ekānaṃśā —you—who would be going everywhere in various forms and who would satisfy desires (of your devotees).
73. (You will be looked upon as) Oṃkāravaktrā Gāyatrī , of a bright form, by those who are well-versed in the Vedas and by great-armed kings who are overcome.
74. As the mother of vaiśyas you will be known as Bhūḥ; you will be worshipped as Śaivā by śūdras . You will be the compassion of the restrained ones.
75. You will be the doubt in a great exertion, and the prudence of the politicians. You will be the intimacy with wealth, and the desire lying in the heart of beings.
76. You are the shelter of all human beings. You are the delight of those whose minds are delighted. You are the affection in the heart of human beings.
77. You are the fame of true (i.e. honest) beings. You are she tranquility ofthose who do evil deeds. You are the error of all beings. You are the recourse to the performers of sacrifices.
78. You are the great tide of oceans. You are a sportive lady, giving joy to the lover by embracing him. You are Vibhāvarī.
79-80a. In this way, O goddess, you are worshipped in many forms. There is no doubt, O giver of boons, that those who please and also worship you, certainly get all their desires satisfied.
80b-81a. Goddess Niśā, thus addressed, saying, with salutation, ‘All right’, quickly went to the great house of Himālaya.
81 b-85. There in a great chamber in a large mansion, which was illumined with a great light of multitudes of jewelled lamps, where there were many accomplished, agreeable attendants scattered (here and there), which had an umbrella (i.e. a ceiling) of pure china - silk , which was bright with the bed spread on the ground, which was pleasing to the mind due to the fragrance of incense, in which all necessary things were kept ready, she saw Menā , who was seated leaning against a wall, whose lotus-like face had a pale complexion, who was a little emaciated, who was slightly stooping because of the tips of her (stout) breasts going up to her face, who was taken care of by the best of charms tied with multitudes of great herbs, who looked charming on account of an amulet used as a preservative, covered with gold and worn (on her body).
86-90. When the day had gone far (i.e. had come to a close), when enjoyment of pleasure had reached its climax, when men were almost asleep, when remedies causing sleep (were being used), when the light of the moon was clear, when the nocturnal birds were wandering, when the quandrangular places had been filled with beings moving at night, when persons talking sweet things were locked in close embraces, when the two lotus-like eyes of Mena had become a little drowsy, Rātri, bringing about a wonderful union, easily entered her mouth and then her belly for maddening the mother of the world, (thinking) 'when will the matchless birth (take place)?’
91a. Vibhāvarī (i.e. Rātri) tinged the house of the queen in the forest of caves.
91b-92a. Then, the cause of joy of the world, the beloved of Himālaya, gave birth to the mother of Guha [1] in the early part of the day.
92b-93a. When she was born, all mobile and immobile livings beings residing in all the world became happy.
93b-94. At that time, even the cruel beings, living in hell, enjoyed pleasure as in heaven. The minds of human beings became tranquil. The lustre of even the luminaries became exceedingly great.
95-98. The herbs remained in the thickets; fruits became tasty; flowers became fragrant; and the sky was clear. Breezes were pleasing to touch; the quarters were very attractive; and goddess Earth was bright with the quality of ripeness due to her contact with the seasonal fruits, and full of the rows of śāli (-plants). Penances of sages with purified souls and of pure heart, which were practised for a long time became fruitful at that time; sacred books that were forgotten became manifest again.
99. The power of the principal sacred places became most auspicious at that time. And in the sky thousands of gods led by Indra, Varuṇa, Vāyu and Agni remained in the aerial cars.
100-102. They showered flowers on Himālaya mountain. The chief Gandharvas sang (songs) and groups of celestial nymphs danced. The great mountains like Meru became personified; came there at the great festival; and divine beings with their hands stretched out, and oceans and rivers came from all directions.
103. At that time Himālaya, the best of mountains, became fit to be resorted to by and accessible to and a refuge to all the mobile and immobile (beings).
104-105. Having enjoyed the festival the gods then went home. The respectable daughter of Himālaya was imparted knowledge (i.e. instructed) by groups of charming ladies from among gods, best of serpents, Gandharvas and from (i.e. living on) the (Himālaya) mountain with emulation and also by industrious learned persons, in due order.
106. She duly became endowed with all good signs in all the three worlds due to her charm, good fortune and understanding.
107. In the meanwhile, Indra, closely intent on accomplishing an undertaking, remembered the divine sage Nārada honoured by gods.
108. That revered (sage) knowing the desire of Indra, then gladly came to the residence of Indra.
109. Seeing him, Indra, the thousand-eyed god, got off from his great seat and honoured him with (i.e. by offering him) water for washing his feet as he deserved it.
110-111a. Having accepted the worship duly offered by Indra, Nārada asked Indra about his well-being. When Indra was (thus) asked about (his) well-being, the lord spoke (these words:
Indra said :
111b-113a. The sprout of well-being has made its appearance in the three worlds. O sage, I am looking upon you (for helping me) in (making it) bear the wealth of fruit. You know all that; still you are (thus) directed (by me); for one gets joy by telling (about) one’s desires to those who love one.
113b-1 1 4a. So, all belonging to our side should quickly exert in such a way that the respectable daughter of the (Himālaya) Mountain becomes united with the Trident-holder (i.e. Śiva).
114b-116a. Understanding the object fully and then taking his leave (of Indra) the revered Nārada quickly went to the residence of the Himālaya mountain. There, at the door full of variegated staffs of the doorkeepers (i.e. full of doorkeepers), the sage was honoured by the Himālaya Mountain, who had come out (of the house) before (the sage reached it).
116b-117. Having entered, with the Mountain, his house which had become the ornament of the world, the best sage, of matchless lustre sat upon a great spacious seat, indicated by the Himalaya Mountain himself.
118-120a. The Mountain offered him proper respectful worship and water for washing his feet. The sage then duly accepted the respectful worship. The Mountain, with his lotus (-like) face blooming, gently asked the best sage in mild words if his penance was going on well enough. The sage too asked the Lord of mountains about his well-being.
Nārada said :
120b-122. O great Mountain, your vicinity is fit for piety. The largeness of your caves is comparable (only) to your mind. The greatness of the multitudes of your virtues excels a mountain. The perspicuity of your water is greater than (that of) the sages. O best of mountains, I cannot locate where impoliteness has remained.
123-124. You are always purified by sages who are lustrous like fire and the sun, and who resort to your caves for the practice of various (kinds of) penance. Gods, Gandharvas and Kinnaras, having disregarded aeroplanes, and being indifferent to staying in heaven, are dwelling in you, as in the house of their sire.
125. O lord of mountains, you are lucky that Hara, the lord of the world, intent upon meditating upon Rāma lives in your cave.
126-128a. When the divine sage was speaking these words with respect, Mena, the queen of Mountain Himālaya, who was followed by her daughter, who had a few friends and attendants (with her), and who was humble due to bashfulness and courtesy, entered, with a desire to see the sage, the house, where the best and restrained sage was staying with the Mountain.
128b-129a. Joining her lotus-like hands and concealing her face the beloved of the Mountain saluted the sage, a heap of lustre.
129b-130a. The divine sage, of matchless lustre, having seen the magnanimous lady, congratulated her with blessings resembling the stream of nectar.
130b-13la. Then the respectable daughter of the Himālaya mountain, whose mind was amazed, saw the sage Nārada of a wonderful form.
13lb-133a. The sage also addressed her with (these) affectionate words: “Come, O daughter”. But embracing the father, she sat on his lap. The mother said to the respectable girl: “O daughter, salute the revered sage, blessed with penance. (Thereby) you will obtain a husband of your liking”.
133b-135. Thus addressed [2] by her mother, she, having covered her face with her garment and with her head slightly trembling, did not utter any word. Then the mother again said these words to her daughter: “O daughter, salute the divine sage. I shall give you a fine jewelled toy, which I have kept (aside) for a long time.”
136. Thus addressed, she placing together her hands like lotus-buds on her (fore-) head, quickly went to the (sage’s) feet and saluted them.
137-138. When she had (thus) saluted the sage, the mother (i.e. Menā), as is the nature of ladies, through her friend gently urged (upon Nārada to tell about) the indication of her good fortune and for understanding the auspicious signs on her body.
139. Knowing that intention of his queen, the Mountain of an humble form, entertaining anxiety about his daughter, thought that it was a nice thing that had come up.
140-142a. Urged on by the queen's friend, Nārada, the excellent maganimous sage, with a smiling face said (these) words: “O good lady, her husband is not born at all; (and when born) he will be without all good signs. Her hands are always stretched out; and due to her feet deviating (from good signs), she is shadowy; whats the use of saying much?”
142b-143a. Hearing these words, the great Mountain, overcome with confusion, and with his courage sinking and with his throat (choked with) tears, again said to Nārada:
Himālaya said :
143b-145. Since the course of the mundane existence, full of many faults, since the limit of the creation, which is sure to take place, has been laid down by the creator of a superior soul, and is fixed for those who remain in the worldly existence, he, who is born from the seed of a particular person accomplishes the desired object of his father, but it is clear that the father does not accomplish the desired object of his progeny. [3]
146. The various species of beings are born as a result of their own deeds. As oviparous being born from an oviparous being may be born as a man.
147-149. A man may also be born in the species of serpents and not as a man. In a higher existence obtained by the excellence of righteousness (certain) other beings are unperturbed by the non-birth of a son (i.e. even though they have not a son). (Only) men very much follow piety with prudence. By the order of the creator, who has expanded the worldly existence, the acquisition of various stages of life beginning with the vow of a celibate, takes place.
150-151. The worldly life would not have come up, if all remained without a house (i.e. a family). The creator has, in all sacred books, praised the acquisition of a son, for deluding beings and for protecting (the ancestors) from (falling into) hell. Without a female, birth is not possible for beings.
152. The females are naturally pitiable and miserable; and in them the creator has placed faults as a result of their not being able to grasp the scriptures.
153-158. He has repeatedly made a definite and very significant statement that in that class none will have higher knowledge. A daughter, even if she is void of (good) character, is equal to ten sons. The statement that ‘A daughter, full of all accomplishments, and endowed with a husband and sons, is miserable, pitiable and enhances the father’s grief’ is fruitless and would cause depression to men; then what about the luckless one who is without a husband or sons or wealth? And you have said that there is a heap of faults in my daughter’s body. O Nārada, I am deluded; I am being dried up; I am fatigued; I am sinking. O sage, to favour me, remove my grief due to (my having) a daughter; though it is not to be had now and though it is improper (to do so), it has to be expressed. Though the (mother) is accurately defined, (my) mind is in doubt due to (the fear of) insult.
159- 160a. Desire again robs (even) a clever person due to his having greed. The birth of women designated as the acquisition of a good husband—is said to be great as it leads to happiness of both the families here and in the other world.
160b-166a. Due to a good husband being difficult to obtain, even a defective husband in never got by a woman without religious merit. Since piety has no means, interest rises after maturity. The wealth of the wife remains in the husband till death; for a husband, even though he is poor, ugly or without any auspicious signs, is always said to be a great deity of (i.e. for) the wife. You, the divine sage, said that her husband is indeed not born. This misfortune is matchless, unintelligible, and difficult to bear. O sage, the anxiety pervades the entire creation of beings including the mobile and the immobile. Knowing (from you) that he (i.e. my daughter’s husband) is not born, my mind is perplexed. Marks on the hands and feet of the species of human beings and gods are said to be the auspicious signs indicating bad or good (things) about them.
166b-169a. O best of sages, you described her to have stretched out hands, and the state of the ever stretched hands, which you referred to, is never seen in the case ofprosperous, rich givers. You said that her shadowy feet are deviating (from good signs). (So) in that case also, O sage, I do not have any hope for (something) good. The other marks on the body also indicate different fruits.
169b-170a. When the Mountain, who, full of (such) very painful thoughts, stopped speaking, Nārada, adored by gods, said with a smile, these words:
Nārada said :
170b-171. On an occasion of great joy, you are talking (about) sad things. Not having ascertained the meaning of my words, you, O great Mountain, are getting confused. Listen to these words of mine (i.e. which I utter), which are well-fixed (i.e. based) on a secret.
172-173. O great Mountain, being composed, (give) a thought to what I said. Her husband is not born—this is what I said truly. O Himālaya, that Mahādeva (i.e. Śiva) is unborn, and is the origin of the past, future and present. He is the protector, ruler, benefactor and the highest lord.
174. O Mountain, Brahmā, Rudra, Indra, sages—all of them oppressed by being subjected to conception, birth and old age, are his toys.
175-176. The universe has sprung up from him, according to his desire. He is the lord of the world. O Mountain, even after the destruction of the inaminate the soul does not perish. The body of a living being, being subject to birth and death in the mundane existence, alone perishes. The soul is said not to perish.
177. What is said to be the mundane existence beginning with Brahmā and ending with the inanimate things is afflicted with birth, death and grief and is ever changing.
178. Mahādeva is stable, is unborn, is unchanging and is the creator (of all this). He, the lord of the world and pure, will be her husband.
179. Listen to the correct meaning (i.e. explanation) of what I said, viz. that this respectable daughter of yours is void of auspicious signs.
180. An auspicious mark is a mark found on parts of a body. It indicates one’s (span of) life, wealth, and the effect of good fortune.
181. O Mountain, there is no mark put on the body, of (i.e. which would indicate) unending, immeasurable good fortune.
182-183. Therefore, O you highly intelligent Mountain, there is no auspicious mark on her body. What I (mean by having) said that her hand is stretched out is that the hand of the respectable girl will always be stretched out to grant a boon. She will be a granter of boons to a host of gods, demons and sages.
184-186a. O best of mountains, listen also to the explanation of my utterance that her feet would be shadowy and deviating (from good signs): Due to the lustre of the jewels of many colours in the crowns of gods and demons bowing (before her), and looking at her feet, they (i.e. the feet) will have their reflections, and (therefore will appear) shadowy.
186b-188. O Mountain, she is born to be the wife of Śiva, the lord of the world, and to be the source of all beings. She is auspicious, of a purifying lustre and (is born) on (i.e. from) your wife for the purification (of everything) only. Therefore, O best of mountains, you should duly do that by which she would be quickly united with the Trident-holder.
189a. O Mountain, here a great mission of the gods is to be executed.
l89b-190. Having heard all these words from Nārada, the lord of mountains, the husband of Menā, regarded himself as reborn. He, the Himalaya mountain, being delighted, said to Nārada:
191. “O lord, you have taken me up from a terrible, in superable hell. Having raised me from Pātāla (i.e. the last of the seven regions under the earth), you have made me the lord of the seven worlds.
192. I am well-known as the Himalaya mountain. Now, O best sage, you have raised me a hundred times above the Himalaya mountain.
193-195. O great sage, my heart, being captivated due to (i.e. by) joy, does not determine the consideration of (i.e. is not in a fit condition to appreciate) the division of deeds. O sage, the sight of persons like you is certainly fruitful. You yourself have said that I am a proper resort for the sages and deities of the nature of the soul. Yet command me to do one thing.”
196-197a. When the lord of mountains spoke these words, Nārada, full of joy said: “O lord, all is done. That is the object of the mission of the gods and it is much more important than yours.”
197b-199a. Speaking thus, Nārada quickly went to heaven from there. He went to the gods’ residence and saw Indra (there). Then, the sage, who was seated on a great seat proper for him, being asked by Indra, told (him) the account pertaining to the Mountain’s daughter (i.e. Pārvatī ).
Nārada said :
199b-200a. The mission that was told (i.e. entrusted) to me is done; but (now) the influence of the arrows of the five-arrowed one [4] (i.e. Cupid) is required.
200b-202. Venerable Indra, who was thus addressed by the sage who knew the business, remembered him whose missiles are mango-sprouts (i.e. remembered Cupid). He, of graceful movements, and having jhaṣa as his banner (i.e. god of love), who was (thus) remembered by the intelligent Indra, quickly stood by him with Rati . Seeing Manmatha (i.e. god of love) who appeared there, Indra said to him:
Śakra ( i.e . Indra) said :
203. What is the use of giving you profuse instruction, O you dear to Rati? You are mind-born; therefore you know the intentions of beings.
204-205a. Therefore, O you mind-born (god), do in due order what is dear to the residents of heaven, i.e. quickly unite Śiva with the daughter of the (Himālaya) Mountain. With this Spring and accompanied by Rati, go (to execute your mission).
205b-206a. Thus addressed by Indra for accomplishing his mission, Madana —the five-arrowed one—being afraid said (these) words to Indra:
Kȧma (i.e. Madana) said :
206b-207. O you lord of the world, O god, do you not know that with this collocation of materials causing fear to gods and demons, Śaṅkara is difficult to be conquered? You know that the immutable position of that god is his (chief) ground.
208-209a. Generally in the case of the great, everything—their favour or wrath—is great. Divine beauty is the essence of all enjoyments. O Indra, those who desire a special fruit, fall from (i.e. do not get even) the ordinary fruit.
209b. Hearing these words, Indra, with gods, said to him:
Śakra said :
210-211a. O Rati’s husband, here we are your authority (i.e. we empower you to do things); there is no doubt about it. Power is not expected for a blacksmith (i.e. a blacksmith has no power) without a pair of tongs. The power of one is seen somewhere (i.e. in a particular field), and not everywhere.
211b-212. Thus addressed, Kama went (i.e. left) taking with him Spring. With Rati he went to the peak of the Himālaya (mountain). Having reached there, he thought about the means to (bring about) the mission.
213. ‘Great-souled ones are steady, and their mind is difficult to conquer; therefore it should be agitated first; otherwise it would not be won over.
214-215. Generally success comes after the mind is first cleansed. In the absence of hatred, and with such pure thought, how can there be anger without contact with a more cruel feeling? And jealousy is a terrible great friend, which is very powerful, as, due to rashness, it first destroys fortitude—which is a great prop.
216. I shall first join him with (i.e. create in him) that (i.e. jealousy), which is the perturbation of mind, by closing the channels of courage and taking away his delight.
217-219a. Nobody there will be clever enough to recognize me. Having entered Hara’s passion which will remain only as an uncertainty (i.e. which will be unsteady), I shall be like a difficult eddy to cross to Hara of a firm mind and engaged in penance, and will begin my work, after having closed (i.e. controlled) the group of senses and employing charming means.’
219b-221. Having thought like this, Madana then went to the hermitage of the lord of beings. The hermitage was the essence of the world; it had raised seats in the form of the sarala trees; it was full of peaceful beings; it was steady; it was crowded with beings; it had masses of many flowering trees; it had the lord of Śiva’s attendants seated on the top; it was resounding (with the bellowing) of a fully agitated bull; it had a peak having dark-green grassy spot.
222-223. There he saw, (as it were) another Śiva, the charming Vīraka , lord of the world of the brave, bright like Śiva, mature, having matted hair like saffron and a mass of filaments of flowers, having a cane in his hand, unruffled, fierce, and having inauspicious ornaments.
224-227. Then gradually as Madana came near Śiva, he saw Śiva, whose lotus-like eyes were closed but with their corners open; who was looking straight at (with his eyes fixed on) the tip of his nose; who had the upper garment in the form of an excellent hide of the best lion; who was tawny due to the fire of the breaths (i.e. hisses) given out by the hoods of serpents on his ears; whose long mass of hair was oscillating by the cheeks and touching them; who had Vāsuki whose end had entered the navel of Śiva; whose hands were respectfully folded, and whose nose tip was adorned by a serpent.
228-229. Then resorting to humming of the bees on the tops of trees, Madana entered Śiva’s mind through the cavity of his ear. Śaṅkara then having heard that sweet humming resorted to by Madana thought of Dakṣa’s daughter, and desired to sport with her.
230. Then gradually the abstract meditation of Śiva having vanished there appeared the actual form of the target.
231. Then with his heart covered with an obstacle he became one with that. (Thus) the (mind of the) lord of gods was (temporarily) possessed by a change in the form of amorous sentiment.
232. Śiva (however) slightly angry and having mustered courage, having driven away Madana, remained there being covered by his divine power.
233-234. Madana, taking any form as he desired, difficult to understand, with night as his abode, of a great heart, being overpowered by that power, (began to) burn and he, full of the danger of ignorance, moved out of (Śiva’s) heart. He, the jhaṣa-bannered, reaching an outside place, remained there.
235-236. He was followed by his friend Spring. Makaradhvaja Madana discharged at the chest of Hara, a charming bunch, tossed by a gentle breeze, of mango blossoms, (which) was an arrow called Mohana (i.e. deluding).
237. That great, harsh, long, flowery arrow causing delusion, and resplendent with (i.e. true to its) name (Mohana) fell on the pure heart of him.
238. When his heart with the group of senses was pierced, Śiva, the protector of beings, with his courage shaking, became prone to passion.
239. Then he realised that his passion was caused by the influence of emotions. Then he spoke many words due to the obstruction (caused to his penance).
240. Then on the face, fearful on account of his terrible ‘hum’ sound caused by the fire of anger, of Rudra of a terrible form, a third eye, full of fire appeared.
241-242. Śiva flashed it at Madana who was nearby. By the spark (of fire) from the eye, Madana, the proud Kāma , was quickly reduced to ashes, while the residents of heaven were crying.
243-246. Then the fire that rose from Śiva’s (third) eye spread out to burn the world. Realising the fire voracious with the hum-sound, Śiva, then divided it (for the well-being) of the world, by putting the fire burning Madana, part by part, into the mango-tree, into wine, into the moon, into flowers and other objects, into bees and cukoos. That Śiva, pierced with Madana’s arrows internally and externally, saw the fire, causing agitation in the worlds, and spreading in such a way as to be difficult to be checked, as it were entering these parts, after being divided.
247. The fearful one (i.e. Śiva), burning in the heart with full passion due to the strong desire to obtain her (i.e. Pārvatī) came under the influence of grief.
248. Rati, seeing Madana reduced to ashes by the flame of Hara’s [?] hum-sound, wept excessively with (Madana’s) friend, Spring.
249-250. Then repeatedly weeping and being consoled by Spring, she sought the refuge of the three-eyed Śiva who had the crescent-moon on his head, taking with her a twig with flowers, of a mango-tree accompanied by bees and covered with leaves, and with a cuckoo as her friend.
251-252a. Rati, having tied her mass of curly hair, and having besmeared her body with the white ash of Madana, and having knelt down said to Śiva, adorned with the (crescent-) moon.
Rati said :
252b-258. My salutation to Śiva who has fully occupied my mind, who has occupied the world, whose ways are wonderful. My salutation to Śiva, who is worshipped by gods. Salutation to you (O Śiva), who are always intent on showing favour to your devotees. My salutation to Bhava and the origin of the worldly existence. My salutation to you, who destroyed Madana. Salutation to you who are adorned with the filthy things in nature. My salutation to the immeasurable one, to the abode of virtues, to the ancient Siddha . My salutation to the protector, to the virtue (incarnate), to the leader of the fearful attendants. My salutation to the author of many (kinds of) prosperity in the world. My salutation to you who give what is liked by your devotee. My salutation to the origin of (every) act. My constant salutation to you whose form is ever unlimited. My salutation to you whose anger is unbearable; to you having the mark of the moon (on your head). My salutation to you whose unlimited sports are excessively praised; to you whose vehicle is a bull ( Nandi ); to you who destroyed the city (of Tripura ). My salutation to you who are famous, who are a great medicine having various forms. My salutation to Kāla (i.e. destiny), Kalā , to you who go beyond Kāla and Kalā; to you, O spiritual guide of the mobile and the immobile; to the best of those who should be thought of; to you who fancied the creation of beings.
259. For getting (back) my husband, I have suddenly sought the shelter of you, the great god, having the (crescent-) moon on your head. Give me Kama, glory and prosperity. O lord, without that husband, I cannot live.
260. O lord of gods, who is greater and dearer to the be
loved in the world than her lover, who is the lord, who is powerful, who is the source of dear things, who is clever, who knows various ways [5] and who does not torment others?
26la. You alone are the lord, you (alone) are the protector of the world, you (alone) are kind, who have uprooted the fear of your devotees.
261b-262a. Śaṅkara having the moon on his head, (called) Vṛṣākapi ,. thus praised by Madana’s beloved, was pleased, and looking at her spoke to her (these) sweet (words):
Śaṅkara said :
262b-263a. O beautiful lady, after a long time this Madana will (again) be (alive). In the worlds he will be known as Anaṅga (bodiless).
263b-264. Thus addressed, Rati, the beloved of Kāma, having saluted Śiva by (bowing down) her head, went to another garden on the Himalaya mountain. The distressed one wept many times at every charming spot.
265a. Though she was determined to die, she abstained from (doing so) by Śiva’s order.
265b-268. The (Himālaya) Mountain, impelled by Narada ’s words, with a full (i.e. pleased) mind, took, at an auspicious time, his daughter, who had put on ornaments, who had performed an auspicious ceremony, who had put on a chaplet of divine flowers, who had worn a white silken garment, and who was accompanied by her friends, proceeded, and having approached thickets and gardens he saw (at one place) a lady who was weeping, about whom no guess could be made, and who had great prowess.
269-270a. There was none like her in (point of) beauty in the world, in the beautiful forests and on the (mountain-) peaks. Seeing her weeping, the Mountain thought with curiosity. Having gone near her, he asked her:
Himālaya said :
270b-27la. O auspicious one, who are you, to whom do you belong, and why are you weeping? O you most beautiful lady in the world, I think the reason (for your weeping) is not small.
271 b-272a. Hearing his words, she, accompanied by Spring wept and heaved a sigh and uttered words that caused grief and increased distress.
Rati said :
272b-274. O you of a good vow, know me to be the dear wife of Kāma. On this mountain, Śiva was practising penance. Being annoyed by an obstacle (in his penance), he, through anger, flashed his (third) eye, and discharging a flame of fire, reduced Kāma to ashes. Overcome with fear I sought the refuge of that god.
275-277. (When) I praised him, he was pleased, and then he i.e. Śiva said (to me:) “O beloved of Kāma, Kāma will be born (again). A man resorting to me, and reciting this eulogy (made) by you, will obtain (i.e. get fulfilled) his desire, and will even come back from (the clutches of) death. Waiting for the fulfilment of his promise, I am, O you of great lustre, preserving my body for some time.
278-279. The Mountain, thus addressed by Rati, (looking) terrific due to alarm, held the hand of his daughter, and desired to go to his city. As what was going to happen was to happen, she the future cause of beings, being abashed, said to her father, the Mountain, through her friend:
The Mountain’s daughter said :
280-282. What is the use of this wretched body to me? How would Śaṅkara, who has reached that state, be my husband? What is desired can be obtained by austerities? There is nothing that cannot be obtained by one who practices penance. When a legitimate means is available, wretchedness is useless (has no meanining) in the world. With my doubts about penance removed, and with a desire to live for (my) self, I shall thus practise penance; I shall go (to practise it).
283a. To his daughter, who spoke like this, the lord of mountains spoke words with the letters of them (i.e. with his voice) choked:
Himālaya said :
283b-284a. Do not (do this) rash act, O daughter. Your body is not capable of bearing (the trouble of) penance which is fit for (persons) capable of suffering, O you of pleasing appearance.
284b-285a. Even if a person does not desire future acts (i.e. that are to take place) do take place; and also future (i.e. would-be) objects [6] come up.
285b-286a. Therefore, O daughter, you have nothing to do with penance. I shall go home (with you) and will think about this (there only).
286b-287. Even after he had said so, when the Mountain’s daughter did not go home, the Mountain, full of anxiety, approved of (what) his daughter (had decided). Then a divine voice was heard in (i.e. from) the sky, (spreading) in the three worlds:
288-290a. “Since, you said, ‘O daughter, do not (do this) rash act’, to your daughter, her name will be ‘Uma’ in the worlds. She is success incarnate, and will accomplish what she thinks about.” Hearing these words (uttered) in the sky, he allowed his daughter (to practise penance) and went home.
Pulastya said :
290b-294. Followed by her two friends, the restrained daughter of the lord of mountains too, went to the peak of the mountain which was inaccessible even to deities, which was auspicious, which was adorned with many minerals, which was full of divine creepers, the trees in which were beautiful with bees, which had divine streams, which was full of many birds, which was adorned with Cakravāka birds and with fully blown auspicious (flowers) growing in water and on land, which had many secret caves, and which had divine chambers, which was resounding with groups of birds, and which was full of the desire-yielding trees.
295-296. There she saw a tree, which had large branches, green leaves, flowers of all seasons, which was decorated with Cakravāka birds, which was full of hundreds of flowers of various kinds, which had various kinds of fruits, which was forsaken (i.e. untouched) by the sun’s rays, the sprouts of which were expanded and well-knit.
297-298. Leaving her garments and ornaments there, the Mountain’s daughter, clad in divine bark-garments and wearing a girdle made of darbha -grass, bathed thrice (a day), ate red lodhra flowers for a hundred autumns. Then she subsisted on one withered leaf for a hundred years.
299-301. She, the treasure of penance, remained without food for a hundred years. Then by the fire of her penance, all the beings were frightened. Then revered Indra remembered the seven sages. All of them gladly came there; and they, who were glad, after being honoured by Indra, asked him the reason of that (i.e. for inviting them): “O best among gods, why have you remembered us?”
302-303. Indra said: “O you revered ones, listen to the reason (why I invited you). The daughter of the (Himālaya) Mountain is practising a severe penance on the Himālaya mountain. Please do quickly what is pleasing to her, by (bringing about) the completion of the respectable lady’s penance for the (good of the) world.”
304-305. Saying, “All right”, the sages having come to the mountain resorted to by the multitudes of Siddhas, spoke to her in sweet words: “O daughter having lotus-like eyes, what is the desire that you have set about (to be fulfilled)?” The respectable girl said to the sages with respect and regard:
The respectable girl said :
306-307. O you magnanimous ones who practise penance by observing silence, to salute people like you I have made up my mind which does not entertain doubts. You with pleased faces, please, be seated first, and being free from fatigue, then ask me (what you want to ask).
308-309. Thus addressed, they took seats there; she too, breaking her vow of silence and saluting the sages duly, and worshipping them according to the proper rite, gently spoke to the seven sages resembling the sun.
310. The revered seven ones also, after the end of her silence (i.e. when she broke her silence) again asked her who deserved honour.
311. She too, of a charming smile, with a mind full of honour (for the sages), seeing all the sages (seated) like that, spoke with restraint in speech:
312. “You, the revered ones, know the desire of the mind of beings, for human beings very much torment their bodies, etc.
313. Certain clever ones exert themselves with (in) various efforts. With (certain) means, they, being careful obtain objects difficult to get.
314-315. Others, having accurately fixed various undertakings, resort to the vow with effort for the (good) in another body (i.e. next existence); and my hand, desiring to touch the Vindhya -peak, decorated with the garland of flowers produced (i.e. grown) in the sky, repeatedly sp reads out.
316-318a. Indeed, I am eager to obtain Bhava (i.e. Śiva), who is, by his (very) nature, difficult to please, and who is now practising penance, whom (even) gods and demons have not (properly) judged, and who is the abode of the action undertaken for (reaching) the supreme spirit. By him, free from attachment, Madana has now been burnt. How should a person like me propitiate Śiva whose nature is like that!”
318b-319a. In order to know the steadiness of her mind, the sages spoke to her about (her) present undertaking from the beginning.
The sages said :
319b-320. O daughter, in the world two kinds of happiness are observed: Contact with this body and the joy of mind. He (i.e. Śiva), the naked one, is, by nature, fierce and has ashes and bones as his ornaments.
321. He wears skulls, is a mendicant, is naked, has deformed eyes, and his actions are unsteady. He is heedless, has an insane figure, is loathsome, and has stored nothing.
322-324. You will not obtain your desired object by having this husband (entertaining) formless and worthess objects. If you desire eternal happiness of your body, how can you get it from Mahādeva (i.e. Śiva) who dwells among ghosts, who is abhorred, from whose ornaments made of bones and skulls human marrow is trickling, who is adorned with ornaments made of hissing and fierce lordly serpents, who lives in crematory and who is followed by Pramathas (i.e. a class of beings attending upon Śiva).
325. There is Hari , whose feet are rubbed by the multitudes of crowns of lordly gods, who is the killer of (his) enemies, who is the creator of the world, who is the husband of Śrī (i.e. Lakṣmī ), and whose form is infinite.
326. Similarly there is Indra, Pākaśāsana in whose honour prayers are muttered [7] . (And also) there is Agni, the treasure of gods and the yielder of (all) desires.
327. There is Vāyu, the supporter of the world and the life of all beings. And also there is king Vaiśravaṇa (i.e. Kubera), the lord having greatness due to (his having) all wealth.
328. Why do you not desire to have one of these? Or you can have the pleasure kept in your mind (i.e. entertained by you) from someone else.
329-330. Thus, O daughter, the efficacy of the worldly wealth will lead to your good in this or the next world. Your father has everything that is offered to gods. The trouble that you will take for obtaining your husband is a fruitless tree.
331. Generally an object in full is difficult to be obtained by (merely) leaving one’s place; it may be obtained even (by remaining) there.
332. The Mountain’s daughter got angry when the best sages were speaking like that, and with her eyes red, and lips throbbing, she spoke:
Devi said :
333-334. What can be the (proper) guidance for a wrong perception? Where can there be a curbing of crime? Who can put you, teaching perverse things, on the right path, (since) you thus take me to be wicked, liking wrong position and wrong perception? I have no deliberation since I am an egotist.
335-336a. All of you are, like the creator, omniscient. (Yet) you do not know that god, the eternal lord of the world, who is unborn, who is the ruler, who is immutable and whose greatness and rise are immeasurable.
336b-340. Let that undertaking (of yours, viz. trying to dissuade me) stop. Even lords of gods like Viṣṇu , Brahmā have not known him, who is the reality, and correct knowledge that is just covered. Do you not even know that greatness of him, which has spread in (all) the worlds and is clear to all beings, whose form is the sky or the fire or the earth, or Varuṇa, whose eyes are the moon and the sun, whose genital organ in the form of a phallus do the demons and gods, led by lords of gods like Brahmā, Viṣṇu, Indra, and also the sages, devoutly worship? Do you not even know him, the source of their power?
341-342. Gods like Nārāyaṇa (i.e. Viṣṇu) are born on Aditi from Kaśyapa ; Kaśyapa is the son of Marīci , and Aditi is Dakṣa’s daughter. It is said that Marīci and Dakṣa also are the sons of Brahmā. Brahmā has achieved his power from the golden egg itself.
343-347. From whose meditation has the original division (of the world) been manifested? Nārāyaṇa, with his own desire and impelled by him, would get birth as Nārāyaṇa. (Even) the thought of those who are subject to urge is due to his act (only). It is the idea of one who is spoiled by madness (by which) one looks upon desirable things as perverse. Such a person always ridicules the affairs (of people) when they are seen by him in the world. Know Viṣṇu to be the cause of the attainment of religious merit and demerit. O sages, know this much and like farmers sowing a handful of seeds in an excellent field on the earth for obtaining good fruits, listen repeatedly to my words near (i.e. within the range of) the hearing of the lord of mountains.
348. They, known as masters of speech, and (looking) handsome due to smile, having heard that charming speech describing that undertaking in order, spoke:
The sages said - .
349-351. O daughter, when the world was in distress, his mission was really excellent. Probably the fear of (i.e. entertained by) the Himālaya mountain was due to his form at that time. Those that are ready to do a deed are indeed eager (to do it). Even their hearts are impatient; then what about the hearts of the magnanimous ones? Especially those who desire to speak in particular should follow the course of the conduct of the world; since those who accept their authority live in comfort.
352-353a. Saying so, the sages quickly went to the Himalaya mountain. There, respectfully honoured by the Mountain, the best sages, being pleased, hastily spoke a few words.
The sages said :
353b-355a. The trident-holding god himself seeks (the hand of) your daughter. So quickly purify yourself as by offering an oblation into fire. That is the mission of the gods which has turned round after a long time. This effort should be done for the emancipation of the world.
355b-357a. Thus addressed, the (Himālaya) Mountain, overcome with joy, and as it were looking for a reply, was unable to speak. Then Mena, overcome with love for her daughter and having saluted the sages, herself spoke these significant words to the sages:
Mena said :
357b-360a. Now all that, for which they desire the birth of a daughter, has come up in due course. Even to him, who is endowed with being born in (a good) family, with (young) age, with handsome form, with power, a daughter should not be given by inviting him if he is not seeking her hand. How is it that he, who has the quarters as his garment (i.e. who is naked), who grants Kāmas (i.e. satisfies desires) though he has burnt Kāma (i.e. Madana), is worshipped by my daughter?
The sages said :
360b-363a. Understand the supremacy of Śaṅkara. Gods and demons, worshipping the pair of his lotus- like feet, become very happy. That form which is useful to a person is desired by him for a long time. The girl, pleased with that form (of Śiva) is practising a severe penance. When she will have finished the divine vows she will listen to us only.
363b-364. Saying so, they went to the place where the Mountain’s daughter was (practising penance). That resolute Umā, full of lustre because of her having vanquished the heat of the sun and that of fire’s flames, being affectionately addressed by the sages, spoke (these) significant words:
365-367a. “I do not desire (to be favoured) by any mean one except Śarva, the trident-holder. I have sought Śiva who remains with distinction, who gives great prosperity to beings, whose great matchless standard is his courage and deeds of grandeur, than whom there is nothing other (to be sought), from whom all (else) proceeds, and whose affluence is without a beginning or an end.
367b. He is impartial, resolute and his (so called) perverse deeds are far-reaching.”
368-369a. Having heard these words, the best sages, with their eyes full of tears, embraced that devout (girl). They, being very much pleased spoke (these) sweet words to the Mountain’s daughter.
The sages said :
369b-371a. It is a great wonder, O daughter; you, like a spotless form of knowledge, are, by resorting to Bhava (i.e. Śiva), pleasing our hearts. We indeed know the wonderful supremacy of that god. We have come here to guage the firmness of your resolve.
371b-372. O you of slender body, this (your) desire will be soon fulfilled. The sun moves with his radiance. Is the lustre of the gems separate from them? Which object gives up its own colour? In the same way you are without Śiva (i.e. cannot be separated from him).
373-374. We (now) go to request him with (i.e. using) not one (i.e. many) means. We too have the same object in our heart. Since you are the intellect and the wisdom (of Śiva), Śaṅkara too will certainly accomplish the mission.
375-376. All the sages who spoke thus, were honoured by the Mountain’s daughter, and then they went to the great peak of the Himālaya with the water of the Ganges and had their tawny hair matted; in their hands they had the wreaths of the Mandara flowers followed by bees.
377-378a. Reaching the mouatain-peak, they saw Śaṅkara’s hermitage where all the beings were tranquil, where the thicket was quiet, where water flowed in all directions without (making) any noise or agitation.
378b-379. Then at the door they saw Vīraka, with a cane in his hand. The sages, the best speakers, who were polite, worshipped him and on account of the importance of the mission spoke to him in sweet words:
380-381. “Know that we, urged by the (importance of) the mission of gods, have come to see Śaṅkara, the most virtuous three-eyed (god). O lord, you alone are our refuge; (see that) there will be no delay. This is a general rule that a door-keeper should be requested (first).”
382-383a. Thus addressed by the sages with respect, he said to them: “He has gone to the Ganges for offering his last prayer of the sacrifice. O sages, sanctified by meditation, you will sec Śiva after a while.”
383b-384a. Thus addressed, the sages, expert in the mission, remained there with watchfulness, as the thirsty Cātaka -birds remain (waiting) for the rainy season with deepsounding clouds.
384b-386a. Then Vīraka, bowing down and touching the ground with his knees, gladly said (these words) to Śaṅkara who had assumed Vīrāsana [8] (pose) and had deer-hide fastened to his body and who was the abode of affection:
386b-387a. “The seven sages have come to see you of blazing lustre. O lord, order (them) to see you, then you (may) resort to meditation.”
387b-388a. Then Śiva, who was thus addressed by the magnanimous Vīraka, gave an order, with a gesture, viz. moving his eye-brows, for their entry.
388b-389a Vīraka also, by nodding his head, called the seven great sages remaining at a distance to see Śiva.
389b-390. They too, quickly tying their hair and wearing long hides of black antelopes as their garments, entered the divine sacrificial ground of lord Śiva.
391-392. Then with their hands folded, and having thrown a heap of divine flowers (at Śiva’s feet and thus) worshipping the pair of Śiva’s feet, the residents of heaven, affectionately looked at by Śiva, together saw Śiva and were glad.
The sages said :
393. We are blessed now, since we are seeing the sproutlike feet (of Śiva) saluted by the lords of gods having the wealth of the greatness of virtues. Order us what we should do for the protection of all.
394. The omniscient one then laughed and said to the best sages: “Carry out the mission that you have in mind.”
395-397a. Thus addressed, the sages quickly came to the place where the Mountain’s daughter was, and they who knew distinction (between one thing and another) spoke to the Mountain’s daughter in the mountain’s cave: “Do not burn your charming, dear and attractive form with penance. Śaṅkara is pleased with you; he will accept your hand. Desiring the same thing, we approached your father before you. Go home with your father, we (too) shall go home”.
397b-398a. She (i.e. Pārvatī), who was thus addressed, thought: ‘There is a fruit of penance (i.e. penance gives its fruit)’. She hastily went to the divine, well-decorated house of her father.
398b-399a. The daughter of the Himālaya mountain, eager to see Hara (i.e. Śiva) regarded one night as equal to a myriad years.
399b-400. Then the (inmates of Himalaya’s house) performed a friendly rite in the early part of the day [9] , and many groups of auspicious rites duly and in proper order, and also combinations of divine, auspicious (rites).
401-402. Seasons, being embodied and satisfying all desires waited upon the Mountain. The breezes were comfortable in the act of sweeping the Mountain. Goddess Lakṣmī herself made many decorations in the mansions; there was Kānti in every object, and Ṛddhi was full of ornaments.
403-405a. Gems like Cintāmaṇi (i.e. the desire-yielding gem) stood around the Mountain. Creepers and great trees like Kalpa (i.e. the desire-yielding tree) also stood (by him). Herbs in embodied forms with divine herbs, and all liquids and minerals were the Mountain’s servants; the servants, the inmates of the hermitage, were engrossed in work.
405b-406. Rivers, all oceans, and whatever was mobile and immobile—all these enhanced the greatness of the Mountain. The sages, serpents, Yakṣas , Gandharvas, Kinnaras became (engrossed in work).
407. The gods, with pure forms, stood ready with decorations for Śaṅkara on the Gandhamādana mountain.
408. The grandsire, with his eyes widely dilated due to affection (for Śaṅkara) tied the piece of the moon (i.e. the crystal-moon) on the matted hair of Śaṅkara.
409-410a. Kālī , Cāmuṇḍā , tying a large garland of skulls on his head, said to Giriśa (i.e. Śaṅkara): “O Śaṅkara, produce a son, who after killing the family of the lord of demons, will satisfy me with blood.”
410b-411a. Śauri (i.e. Viṣṇu), taking the best of ornaments viz. a bright neck-ornament, a snake-ornament, became ready before Śiva.
411 b-412a. Indra hastily put on his (body with a) perspiring large lotus-like face, an elephant-hide, with its extending ends smeared with marrow.
412b-413a. Sharp breezes blew, and decorated Śaṅkara’s bull, his vehicle, having the speed of mind and resembling the brilliance of the Himālaya mountain.
413b. The sun, fire and the moon that dwelt in Śaṅkara’s eyes, shone.
414. The funeral ashes, bright like silver, on (i.e. applied to) the forehead of the lord of the worlds, the witness to the deeds of the world, had their own lustre.
415. With his hand he tied the wreath of human bones. The lord of dead bodies (i.e. Yama) remained, through fear, at a distant city (i.e. place).
416-417a. The lord (i.e. Śiva), discarding the jewelled ornaments of various sizes brought by Kubera, himself, with his own hand, having bracelets of bright lordly serpents, put on spotless Takṣaka as his ear-ornament.
417b-418a. Decorating the lord with various decorative articles they (i.e. gods etc.).... (obscure).
418b-419a. Goddess Earth, charming in all respects, and eagerly occupied, let out new, all-beautiful rice and juicy herbs.
419b-420. God Varuṇa, who knew everything about everybody, himself took ornaments decked with jewels, and also variegated flowers full of gems, and remained there (ready) with ornaments.
421. Devout Fire too (was ready with) divine golden ornaments and silver vessels.
422-423. Fragrant Wind, pleasant to the touch for the lord, blew. Graceful Indra, having the thunderbolt as his ornament and being glad, held the umbrella bright and large with the lunar rays. The chief Gandharvas sang (songs) and groups of celestial nymphs danced.
424. Gandharvas and Kinnaras playing on musical instruments, sang very sweetly. In a while the Seasons also sang and danced there.
425-427a. The unsteady attendants (of Śiva) disturbed the Himālaya mountain (by their movements). In due order, (Śiva), the creator, the author of everything and the destroyer of Bhaga ’s eyes [10] , performed with his wife (i.e. bride) the rites relating to marriage as told (in sacred books). He, the destroyer of the cities (of Tripura), to whom worship was offered by the lord of mountains (i.e. Himālaya), and who was amused by hosts of gods, lived there that night with his wife.
427b-428a. Then the lord of gods was awakened (next morning) by the singing of the Gandharvas and the dancing of the celestial nymphs, and the praises of (i.e. sung by) the gods.
428b-429a. Next morning, taking his leave of the lordly Himālaya mountain, he, with his wife, went to Mandara mountain (carried) by Śṛngin, having wind’s speed.
429b-430a. When lord Śiva had (thus) left with Umā, the (Himālaya) Mountain, along with his relatives, experienced joy (i.e. became happy); for, the mind of which father having a daughter is not free (when the daughter is given) away to a worthy groom!
430b-431. He, the destroyer of the eyes of Bhaga, with his heart that was very much attached, sported with the respectable lady (viz. Pārvatī) in charming city-gardens and secluded thickets.
432-433a. When a long time (like this) passed, the Mountain’s daughter played with artificial sons (i.e. dolls) with her friends (in) a game called ‘Son’. Sometime the Mountain’s daughter anointed her body with fragrant oil and rubbed and cleaned it which was filled (i.e. covered) with dirt.
433b. Taking those unguents used for rubbing and cleaning the body, she prepared a human (shape) having an elephant’s face.
434. The respectable lady (i.e. Pārvatī) while playing, once threw that human (form) into the water of the auspicious friendly Ganges. Then that (form) turned into one having a big body (i.e. increased in size).
435. With his very vast body he filled the world. The respectable lady (i.e. Pārvatī) addressed him ‘O son’; and Jānhavī (i.e. Gaṅgā ) also called him ‘O son’.
436. That form having the face of an elephant, was worshipped by the gods as Gāṅgeya (i.e. the son of Gaṅga); and the grandsire, gave him supremacy as Vināyaka , over the attendants (of Śiva).
437-438a. Again while playing the lady of excellent complexion fashioned a tree. The lady of an auspicious face nourished a charming sprout of Aśoka that had shot forth by treating it with auspicious operations.
438b-439a. Then the respectable lady was addressed in these words by gods along with sages through brāhmaṇas like Bṛhaspati , the priests of the lord of heaven.
439b-440a. “Now please formulate rules on (i.e. for) the path shown (by you). O respectable lady, what will be the fruit of such trees and (dolls called) sons?”
440b. Thus addressed, she, with her body full ofjoy, spoke extremely auspicious words:
441-443a. “The wise man, who gets fashioned a well in a village where there is want of water, lives in heaven (for as many years as there are drops in the well, at the rate of) one year for one drop. (The fashioning of) a large well is equal to (the fashioning of) ten wells; (the fashioning of) a deep lake is equal to (the fashioning of) ten large wells. (The offering in marriage of) a daughter is equal to (the fashioning of) ten deep lakes; and (the planting of) a tree is equal to (the offering in marriage) ten girls. This is the auspicious rule that would definitely take place in future in the world.”
443b. The brāhmaṇas, led by Bṛhaspati, thus addressed, went home after having saluted the mother viz. Bhavānī (i.e. Pārvatī).
444-450. When they had gone, Śaṅkara too, holding the hand of the Mountain’s daughter went to his own residence, which gave delight to the mind, which had mansions with upper stories and gateways, which had long strings of pearls (hanging about), the quadrangular spot in the courtyard of which was full of jasmine creepers, which was well tied (i.e. decked) with gold, which had a sporting chamber as desired, which was resounding with the humming of bees intoxicated with the fragrance of flowers that had scattered there, the walls of which were (as it were) covered with the songs sung loudly by Kinnaras, which had a mass of fragrant incense obtainable as desired (yet) unseen, on all sides of which pet pea-hens were zealously kept, to the crystal-pillars and arches of which groups of swans were assigned, which was clean, and was mostly crowded with Kinnars without flurry, where parrots, through misunderstanding, saw the walls, reflected with pearls and made of rubies (as containing) their own species (i.e. other parrots).
451-453a. There the lord began playing with dice with his beloved. At that portion of the ground (decked) with spotless sapphires, where the two remained sporting, their bodies gladdened with their interest in amusement, entered into companionship. When thus the respectable lady and Śaṅkara were sporting, a great sound like the falling sky arose.
453b-454a. Hearing that the respectable lady (i.e. goddess Pārvatī) asked Śaṅkara, the best of gods, through curiosity, as to what it was.
454b-455a. The god said with a smile: “O you of bright smile, you have never seen this before. These are lords of my attendants, dear to me; they are playing on this mountain.
455b-456a. They who formerly were best among men, have pleased me by means of penance, celibacy, muttering my names and by resorting to sacred places.
456b-457. O you of an auspicious face, they have come to me and are dear to me. They take any form they like; they are very energetic; they are endowed with great forms and virtues. I am amazed by the deeds of them who are mighty.
458-459. They are capable of destroying this creation along with gods. Even though left by Brahmā, the Moon, Indra, Gandharvas, the great serpents and Kinnaras, I still rejoice; (but) without them I never rejoice. O you beautiful in all limbs, these dear to me are playing on the mountain.”
460. The lady thus addressed by him, being full of amazement approached a window and with all wonder (on) her face she saw them all (through the window):
461-463. They were thin, tall, short, fat, large-bellied. The faces of some of them were like those of tigers and elephants. Some appeared like rams and he-goats. They had the forms of many beings, had flames in their mouths, were dark and brown; (some were) pleasing, (some) fearful, (some) had smiling fac es, (some) always had black and brown matted hair; the faces of some resembled those of various birds, or those of gods; their garments were silken or made of hides; (some were) naked, others were deformed.
464-466. The ears of some were like those of cows or like those of elphants; they had many faces, eyes and bellies; had many feet and arms; they had various divine missiles in their hands; they had put on chaplets of flowers; they were agitated and fierce; they had held various weapons and were adorned with many armours; they had got into strange vehicles; they had divine forms; they moved in the sky; they were proclaiming to the accompaniment of the sound of lutes and other musical instruments; they were dancing at various places.
467a. Seeing the lords of attendants like that the goddess said to Śaṅkara:
The goddess (i.e. Pārvatī) said :
467b-468a. What is the number of the lords of the attendants? What are their names? What is their nature? Tell me about each one of them, who are settled down.
Śaṅkara said :
468b-469a. Their number runs in crores, and their valour is known in many ways. The entire world is occupied by these who are fierce and very mighty.
469b-470. These, eating various kinds of food, and enjoying (themselves), joyfully enter the places sacred to Siddhas, paths, old gardens, houses, bodies of demons, children and mad persons.
471-472. Some of them drink hot (liquids), some drink foam, some drink (i.e. inhale) smoke, some drink honey, some eat marrow, some drink blood, some eat all things, some do not eat all. Some eat the (food of) gods, some eat the food of ascetics, some like many musical instruments and enjoyment. Due to their unlimited number it is not possible to describe them separately.
The goddess said :
473-475. O lord, who is that lord of attendants? Who is followed by Kinnaras, who has put on the upper part of his body the hide of elephant, whose body is pure, who has put the girdle of muñja (around his waist), who, the smart one, has dyed his face with the tenacious paste of red arsenic, who has put on the garland of lotuses bitten (i.e. stung) by bees, who has a charming figure, who is producing the rhythmic sound of (the cymbals of) bell-metal with pieces of stone, and who is repeatedly listening to the songs of the attendants? What is his name?’
Śarva (i.e Śiva) said :
476. O lady, he is Vīraka, who is always dear to my heart, who is the support of many wonders and virtues and who is honoured by the lords of attendants.
The goddess said :
477. O you destroyer of the cities (of Tripura), I long for such a son. When shall I see such a son, causing delight?
Śarva said :
478. Just this is your son giving delight to you. Vīraka too will be lucky to have a mother like you, O lady of charming waist.
479-480. Thus addressed, the Mountain’s daughter quickly sent her friend Vijayā , eager with joy, to bring (to her) Vīraka. Getting down quickly from the mansion touching the sky, Vijayā said to (Vīraka), the protector of the attendants, who remained in their midst and who prompted a crore of suns:
481-482. “O Viraka , come on; you have pleased the goddess with your smartness; she is calling you.” He, bright like a red lotus blooming on the top of the mansion, thus addressed by her dropped the pieces of stone, and, followed by Vijayā, approached the goddess.
483. Seeing him, Pārvatī started oozing profuse milk from her breasts. The Mountain’s daughter said (to him): “O child, drink as much as you desire, this milk, oozing (from my breasts).”
484. The goddess affectionately said in sweet words, “O Vīraka, come on quickly: you have now become my son, given by the god of gods”.
485-486. Saying so and placing him on her lap, she embraced him and kissed him on his cheeks; then smelling his head, stroking his limbs, herself, decorated him with many divine ornaments like girdles with bells, anklets and with anklets and necklaces strewn in invaluable strings, also with tender leaves and beautiful auspicious bracelets.
487. Then she performed the rite for the protection of his body with many white mustards sanctified by divine hymns. Taking (him) thus she fashioned a wreath on his head by drawing lines of bright yellow pigment, and said to him:
488. “Like a child play well with the attendants, slowly and carefully go by avoiding holes. The trees on the mountain peaks are full of lines (i.e. groups) of serpents; their branches are broken by elephants.
489-490. O boy, do not enter a place agitated by the eddies in the Ganges, and also the forest resorted to by many tigers. O boy, in many inaccessible places a man with a pure heart gets what thing is desired by him, being pleased by all his qualities.” Thus addressed, that Vīraka, smiling, and his mind overpowered by sport, said to his mother:
491. “This bracelet is made by my mother herself, it is painted with reddish dots. This delicate garland made of charming jasmine flowers is placed on my head. I shall please the goddess.”
492-495a. Saying so, he, being happy, went out to play with his attendants. The Mountain’s daughter, moving from the southern window to the western, from the western window to the northern window, from the northern window to the eastern one, along with her friends, saw from (each) window Vīraka playing outside and due to her love for the world she attached to her son said: “Who is here? One having a body—the aggregate of flesh, feces and urine—and knowing little gets infatuated. When the residents of heaven went to another chamber to see Śiva, the regents of quarters got into the vehicles. [11]
495b-496, This sword is spotless, it cuts off; please tell whose sword has been snatched by whom? It is no use having a staff. What shall we say? There is some fierce actual mission of the attendant on the mountain. This is a noose; nobody is bound here; O followers of the regents of quarters, do not stay in vain.”
497-498. They said, “It is so”. Then seeing Vīraka, the protector, following the gods the goddess said: “O protectors of beings, do not (go to) thickets on the mountain, to the door of of fire-chamber; do not dive into the falls of streams; and do not (go into) residences to which masses of flowers are tied; do not move as you like into deep mountain caves full of sounds produced by wind.”
499-500. He having a tawny lustre like a mass of golden pollen on the region of the slope of the lofty golden peak, having the wealth of handsomeness, appeared to give fragrance even in the charming forest of gods and in caves, on the bank of a charming well, having the flowers of kunda , mandāra , sprouts and lotuses. The Mountain’s daughter, longing for her son and desiring to amuse herself, in a moment remembered her son, whose nectar of handsomeness was drunk by Siddha-women with large winking eyes.
501-505. He was her son in the previous birth and had his religious merit rising at that moment only. How can he, who was fashioned by the creator with attention, be satisfied when he was playing? The lord of the lords of attendants (sported) giving delight to the deities—for a moment looking (here and there); for a moment singing divine (songs); for a moment moving with the lords of attendants, unsteady due to (i.e. while) dancing; (remaining) for a moment on a mountain-peak full of roars of lions; for a moment on blazing masses of jewels; for a moment on a lofty Śāla or Tāla tree; for a moment on blossoming Tamāla trees, dark like bees; for a moment at the root of tree; for a moment in water having some mud and marked with lotuses; for a moment on mother’s auspicious and spotless lap. In this way the lord of the lords of Śiva’s attendants, spreading (i.e. indulging in) child-like sports, and giving delight to the deities, with his life being loudly sung by Vidyādharas , and having the same sport as the trident-holder, played.
506-507. When the sun, after having illumined the world, with his rays went to another region, the wealthy Mountain, remaining away and making clear in his heart his very fast friendship, was always propitiated by brāhmaṇas. Meru did not oblige the falling sun.
508-510. About one stumbling down it is always heard: ‘This is the order among people.’ The day fulfilling (the desires) of people, followed the sun. When the sages, keeping off the feeling of heat, and with the palms of their hands folded in obeisance, and with their faces turned towards the sun, performed their evening prayer, the nocturnal darkness spread over this world, as foulness spoiling the mind of a crooked person spreads over his heart.
511-514. When the movements in heaven had become dull, Śiva remained, with his neck clasped by the hands of the Mountain’s daughter, and his senses very much filled with (i.e. affected by) the white moonlight, on a bed, the partitions of which were illumined by the jewelled lamps on the blazing hoods (of serpents), the coverlet of which had gems of groups of moons which imitated the bow of Indra (i.e. the rainbow) due to its shining with various gems, which had heaps of bright pearls along with gems and a mass of bells and which had been covered with a charming, moving, graceful expansive cloth.
515. The Mountain’s daughter too, with the corners of her eyes, dark, her feet having the charms of blue lotuses, touched by (i.e. due to the coming on of) night became very much overpowered by passion. Then the god spoke to her who was full of the art of (love-) sport.
[1]: [1] : Guhāraṇi—mother of Guha or Kārttikeya; i.e. Pārvatī.
[2]: [2] : Ityuktvā—should be ityuktā.
[3]: [3] : Some such verses are not quite intelligible.
[4]: [4] : Pañcaśara—God oflove. His five flowery arrows are: aravinda (a lotus), aśoka, cūta (mango-blossom), navamallikā (jasmine flower), nilotpala (a blue lotus).
[5]: [5] : paryāyapara: the expression is not very clear.
[6]: [6] : padārthāni-the gender is wrong here.
[7]: [7] : japya—in whose honour prayers are muttered.
[8]: [8] : Vīrāsana—also called ‘paryaṅka’: sitting on the hams. It is a posture practised by ascetics in meditation.
[9]: [9] : Brāhmamuhūrta—the last watch of the night i.e. the early part of the day.
[10]: [10] : Bhaganetrahā—See 33.156 above.
[11]: [11] : Vv 494ff are not properly worded.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 35936, revision 334534 (2022-04-05T10:58:12Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364166.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.