Love’s departure on the errand of the gods and his being burnt to death
Dohas
suranha kahīṃ nija bipati saba suni mana kīnha bicāra.
saṃbhu birōdha na kusala mōhi bihasi kahēu asa māra..83.. [1-83]
The gods told him all their distress; hearing their tale, the god of love pondered and spoke thus with a smile, “I expect no good results for myself from hostility to Śambhu.” (83)
Chaupais
tadapi karaba maiṃ kāju tumhārā. śruti kaha parama dharama upakārā..
para hita lāgi tajai jō dēhī. saṃtata saṃta prasaṃsahiṃ tēhī.. [1-83-1]
asa kahi calēu sabahi siru nāī. sumana dhanuṣa kara sahita sahāī..
calata māra asa hṛdayaom bicārā. siva birōdha dhruva maranu hamārā.. [1-83-2]
taba āpana prabhāu bistārā. nija basa kīnha sakala saṃsārā..
kōpēu jabahi bāricarakētū. chana mahu miṭē sakala śruti sētū.. [1-83-3]
brahmacarja brata saṃjama nānā. dhīraja dharama gyāna bigyānā..
sadācāra japa jōga birāgā. sabhaya bibēka kaṭaku saba bhāgā.. [1-83-4]
“However, I shall do your work; for the Vedas say benevolence is the highest virtue. The saints ever praise him who lays down his life in the service of others.” So saying, the god of love bowed his head to all and departed with his associates, the bow of flowers in hand. While leaving, Love thought within himself that hostility to Śiva would mean sure death to him. He then exhibited his power and brought the whole world under his sway. When the god of love (who bears a fish for his emblem) betrayed his anger, all the barriers imposed by the Vedas were swept away in a moment. The whole army of Viveka (discriminating knowledge)-continence, religious vows, self-restraint of many kinds, fortitude, piety, spiritual wisdom and the knowledge of qualified divinity both with form and without form, morality, muttering of prayers, Yoga (contemplative union with God), dispassion and so on, fled in panic. (1-4)
Chhands
bhāgēu bibēka sahāya sahita sō subhaṭa saṃjuga mahi murē.
sadagraṃtha parbata kaṃdaranhi mahu jāi tēhi avasara durē..
hōnihāra kā karatāra kō rakhavāra jaga kharabharu parā.
dui mātha kēhi ratinātha jēhi kahu kōpi kara dhanu saru dharā..
Viveka took to flight with his associates; his great warriors turned their back on the field of battle. They all went and hid themselves in mountain-caves in the form of sacred books at that time. There was commotion in the world and everybody said, “My goodness, what is going to happen? What power will save us? Who is that superhuman being with two heads to conquer whom the lord of Rati,* Love, has lifted his bow and arrows in rage?”
- * The name of Loveís wife.
Dohas
jē sajīva jaga acara cara nāri puruṣa asa nāma.
tē nija nija marajāda taji bhaē sakala basa kāma..84.. [1-84]
Whatever creatures existed in the world, whether animate or inanimate and bearing masculine or feminine appellations transgressed their natural bounds and were completely possessed by lust. (84)
Chaupais
saba kē hṛdayaom madana abhilāṣā. latā nihāri navahiṃ taru sākhā..
nadīṃ umagi aṃbudhi kahu dhāī. saṃgama karahiṃ talāva talāī.. [1-84-1]
jahaom asi dasā jaḍanha kai baranī. kō kahi sakai sacētana karanī..
pasu pacchī nabha jala thalacārī. bhaē kāmabasa samaya bisārī.. [1-84-2]
madana aṃdha byākula saba lōkā. nisi dinu nahiṃ avalōkahiṃ kōkā..
dēva danuja nara kiṃnara byālā. prēta pisāca bhūta bētālā.. [1-84-3]
inha kai dasā na kahēu bakhānī. sadā kāma kē cērē jānī..
siddha birakta mahāmuni jōgī. tēpi kāmabasa bhaē biyōgī.. [1-84-4]
The minds of all were seized with lust; the boughs of trees bent low at the sight of creepers. Rivers in spate rushed to meet the ocean; lakes and ponds united in love with one another. Where such was reported to be the case with the inanimate creation, who can relate the doings of sentient beings? Beasts that walk on land and birds traversing the air, and water lost all sense of time and became victims of lust. The whole world was blinded with passion and agitated. The Cakravāka birds (ruddy geese)* regarded neither day nor night. Gods, demons, human beings, Kiṁnaras (a class of demigods), serpents, evil spirits, fiends, ghosts and vampires-I have refrained from dwelling on the condition of these, knowing them to be eternal slaves of passion. Even Siddhas (spiritual adepts), great sages who had no attraction for the world and Yogss (mystics) gave up their Yoga (contemplative union with God) under the influence of lust. (1-4)
- * The red gander and goose are said to unite only during the daytime. They cannot meet at night even if there is no physical barrier between them. During the brief span of time referred to above they ignored this natural bar and met even during the night.
Chhands
bhaē kāmabasa jōgīsa tāpasa pāvaomranhi kī kō kahai.
dēkhahiṃ carācara nārimaya jē brahmamaya dēkhata rahē..
abalā bilōkahiṃ puruṣamaya jagu puruṣa saba abalāmayaṃ.
dui daṃḍa bhari brahmāṃḍa bhītara kāmakṛta kautuka ayaṃ..
Even great Yogīs and ascetics were completely possessed by lust, to say nothing of low-minded people? Those who till lately looked upon the animate and inanimate creation as full of Brahma (God) now saw it as full of the fair sex. Women perceived the whole world as full of men; while the latter beheld it as full of women. For nearly an hour this wonderful game of Love lasted in the universe.
Sortas
dharī na kāhūom dhira sabakē mana manasija harē.
jē rākhē raghubīra tē ubarē tēhi kāla mahu..85.. [1-84-85]
Nobody could remain self-possessed; the hearts of all were stolen by the god of love. They alone could hold their own against him, to whom the Hero of Raghu’s race extended His protection. (85)
Chaupais
ubhaya gharī asa kautuka bhayaū. jau lagi kāmu saṃbhu pahiṃ gayaū..
sivahi bilōki sasaṃkēu mārū. bhayau jathāthiti sabu saṃsārū.. [1-84-1]
bhaē turata saba jīva sukhārē. jimi mada utari gaēom matavārē..
rudrahi dēkhi madana bhaya mānā. durādharaṣa durgama bhagavānā.. [1-84-2]
phirata lāja kachu kari nahiṃ jāī. maranu ṭhāni mana racēsi upāī..
pragaṭēsi turata rucira riturājā. kusumita nava taru rāji birājā.. [1-84-3]
bana upabana bāpikā taḍaāgā. parama subhaga saba disā bibhāgā..
jahaom tahaom janu umagata anurāgā. dēkhi muēhu mana manasija jāgā.. [1-84-4]
The wonder, lasted for an hour or so till the god of love reached Saabhu. Cupid trembled at the sight of Śiva; the whole world returned to itself. All living beings regained their peace of mind at once, even as the intoxicated feel relieved when their spell of drunkenness is over. The god of love was struck with terror at the sight of Bhagavān Rudra (Śiva), who is so difficult to conquer and so hard to comprehend. He felt shy in retreating and was incapable of doing anything; ultimately he resolved upon death and devised a plan. He forthwith manifested the lovely spring, the king of all seasons; rows of young trees laden with flowers appeared so charming. Woods and groves, wells and ponds and all the quarters of heaven assumed a most delightful aspect. Everywhere nature overflowed with love as it were; the sight aroused passion even in dead souls. (1-4)
Chhands
jāgai manōbhava muēhu mana bana subhagatā na parai kahī.
sītala sugaṃdha sumaṃda māruta madana anala sakhā sahī..
bikasē saranhi bahu kaṃja guṃjata puṃja maṃjula madhukarā.
kalahaṃsa pika suka sarasa rava kari gāna nācahiṃ apacharā..
Passion was aroused even in dead souls and the beauty of the forest beggared description. A cool, gentle and fragrant breeze fanned the fire of passion as a faithful companion. Rows of lotuses blossomed in lakes and swarms of charming bees hummed on them. Swans, cuckoos and parrots uttered their sweet notes; while celestial damsels sang and danced.
Dohas
sakala kalā kari kōṭi bidhi hārēu sēna samēta.
calī na acala samādhi siva kōpēu hṛdayanikēta..86.. [1-86]
The god of love with his army of followers exhausted all his numberless stratagems; Śiva’s unbroken trance, however, could not be disturbed. This made Cupid angry. (86)
Chaupais
dēkhi rasāla biṭapa bara sākhā. tēhi para caḍhaēu madanu mana mākhā..
sumana cāpa nija sara saṃdhānē. ati risa tāki śravana lagi tānē.. [1-86-1]
chāḍaē biṣama bisikha ura lāgē. chuṭi samādhi saṃbhu taba jāgē..
bhayau īsa mana chōbhu bisēṣī. nayana ughāri sakala disi dēkhī.. [1-86-2]
saurabha pallava madanu bilōkā. bhayau kōpu kaṃpēu trailōkā..
taba sivaom tīsara nayana ughārā. citavata kāmu bhayau jari chārā.. [1-86-3]
hāhākāra bhayau jaga bhārī. ḍarapē sura bhaē asura sukhārī..
samujhi kāmasukhu sōcahiṃ bhōgī. bhaē akaṃṭaka sādhaka jōgī.. [1-86-4]
Seeing a beautiful bough of a mango tree, the god of love climbed up to it in a mood of frustration. He joined his five arrows to his bow of flowers, and casting an angry look drew the string home to his very ears. He discharged the five sharp arrows, which smote the breast of Śiva. The trance was now broken and Śambhu awoke. The Lord’s mind was much agitated. Opening His eyes He looked all round. When He saw Cupid hiding behind mango leaves, He flew into a rage, which made all the three spheres tremble. Śiva then uncovered His third eye; the moment He looked at the god of love the latter was reduced to ashes. A loud wail went up through the universe. The gods were alarmed, while the domons were gratified. The thought of (loss of) sense-delights made the voluptuary sad; while the striving Yogss were relieved of a thorn as it were. (1-4)
Chhands
jōgi akaṃṭaka bhaē pati gati sunata rati muruchita bhaī.
rōdati badati bahu bhāomti karunā karati saṃkara pahiṃ gaī.
ati prēma kari binatī bibidha bidhi jōri kara sanmukha rahī.
prabhu āsutōṣa kṛpāla siva abalā nirakhi bōlē sahī..
The Yogīs were freed from torment; while Rati (wife of the god of love) fainted as soon as she heard of the fate of her lord. Weeping and wailing and mourning in various ways she approached Śaṅkara; and making loving entreaties in divergent forms she stood before the Lord with clasped hands. Seeing the helpless woman, the benevolent Lord Śiva, who is so easy to placate, prophesied as follows:-