Shiva Purana — Vayaviya Samhita, Purva Bhaga — Chapter 30
SiP 7.1 30.1
इति श्रीशिवमहापुराणे सप्तम्यां वायवीयसंहितायां पूर्वखण्डे वागर्थकतत्त्ववर्णनं नामैकोनत्रिंशो ऽध्यायः छप्तेर् ३० ऋषय ऊचुः चरितानि विचित्राणि गृह्याणि गहनानि च दुर्विज्ञेयानि देवैश्च मोहयंति मनांसि नः
iti śrīśivamahāpurāṇe saptamyāṃ vāyavīyasaṃhitāyāṃ pūrvakhaṇḍe vāgarthakatattvavarṇanaṃ nāmaikonatriṃśo 'dhyāyaḥ chapter 30 ṛṣaya ūcuḥ caritāni vicitrāṇi gṛhyāṇi gahanāni ca durvijñeyāni devaiśca mohayaṃti manāṃsi naḥ
Thus the twenty-ninth chapter, called "The Description of the Principle of Word and Meaning," in the earlier section of the Vāyavīya Saṃhitā, the seventh, in the glorious Śiva Mahāpurāṇa. Chapter 30. The sages said: (His) deeds are various, secret, and deep, hard to understand even for the gods, and they bewilder our minds.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.2
शिवयोस्तत्त्वसम्बन्धे न दोष उपलभ्यते चरितैः प्राकृतो भावस्तयोरपि विभाव्यते
śivayostattvasambandhe na doṣa upalabhyate caritaiḥ prākṛto bhāvastayorapi vibhāvyate
In the connection of Śiva and (Śivā) at the level of reality no fault is to be found; yet by (their) deeds an ordinary, material condition is imagined of those two as well.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.3
ब्रह्मादयो ऽपि लोकानां सृष्टिस्थित्यन्तहेतवः निग्रहानुग्रहौ प्राप्य शिवस्य वशवर्तिनः
brahmādayo 'pi lokānāṃ sṛṣṭisthityantahetavaḥ nigrahānugrahau prāpya śivasya vaśavartinaḥ
Brahmā and the rest too, who are the causes of the creation, maintenance and end of the worlds, having obtained (the powers of) restraint and grace, are subject to Śiva's control.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.4
शिवः पुनर्न कस्यापि निग्रहानुग्रहास्पदम् अतो ऽनायत्तमैश्वर्यं तस्यैवेति विनिश्चितम्
śivaḥ punarna kasyāpi nigrahānugrahāspadam ato 'nāyattamaiśvaryaṃ tasyaiveti viniścitam
Śiva, on the other hand, is not the object of anyone's restraint or grace; therefore it is settled that sovereignty independent (of another) belongs to him alone.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.5
५३४अ यद्येवमीदृशैश्वर्यं तत्तु स्वातन्त्र्यलक्षणम् स्वभावसिद्धं चैतस्य मूर्तिमत्तास्पदं भवेत्
534a yadyevamīdṛśaiśvaryaṃ tattu svātantryalakṣaṇam svabhāvasiddhaṃ caitasya mūrtimattāspadaṃ bhavet
If it is so, then such sovereignty has independence as its mark and is established by its own nature — and (yet) this would make him a locus of having a bodily form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.6
न मूर्तिश्च स्वतंत्रस्य घटते मूलहेतुना मूर्तेरपि च कार्यत्वात्तत्सिद्धिः स्यादहैतुकी
na mūrtiśca svataṃtrasya ghaṭate mūlahetunā mūrterapi ca kāryatvāttatsiddhiḥ syādahaitukī
And a bodily form does not fit one who is independent, since it (would require) a primary cause; and since a bodily form too is an effect, its establishment would be without a cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.7
सर्वत्र परमो भावो ऽपरमश्चान्य उच्यते परमापरमौ भावौ कथमेकत्र संगतौ
sarvatra paramo bhāvo 'paramaścānya ucyate paramāparamau bhāvau kathamekatra saṃgatau
Everywhere one entity is called supreme and another non-supreme; how are the two states, supreme and non-supreme, brought together in one place?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.8
निष्फलो हि स्वभावो ऽस्य परमः परमात्मनः स एव सकलः कस्मात्स्वभावो ह्यविपर्ययः
niṣphalo hi svabhāvo 'sya paramaḥ paramātmanaḥ sa eva sakalaḥ kasmātsvabhāvo hyaviparyayaḥ
For the supreme nature of this Supreme Self is without parts; how is that very one 'with parts'? For a nature does not admit of reversal.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.9
स्वभावो विपरीतश्चेत्स्वतंत्रः स्वेच्छया यदि न करोति किमीशानो नित्यानित्यविपर्ययम्
svabhāvo viparītaścetsvataṃtraḥ svecchayā yadi na karoti kimīśāno nityānityaviparyayam
And if (his) nature is (thus) reversed — if he is independent, by his own will — why does the Lord not effect a reversal of the eternal and the non-eternal?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.10
मूर्तात्मा सकलः कश्चित्स चान्यो निष्फलः शिवः शिवेनाधिष्ठितश्चेति सर्वत्र लघु कथ्यते
mūrtātmā sakalaḥ kaścitsa cānyo niṣphalaḥ śivaḥ śivenādhiṣṭhitaśceti sarvatra laghu kathyate
It is said lightly everywhere that there is some embodied self, with parts, and that Śiva is another, partless, and that (the former) is presided over by Śiva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.11
मूर्त्यात्मैव तदा मूर्तिः शिवस्यास्य भवेदिति तस्य मूर्तौ मूर्तिमतोः पारतंत्र्यं हि निश्चितम्
mūrtyātmaiva tadā mūrtiḥ śivasyāsya bhavediti tasya mūrtau mūrtimatoḥ pārataṃtryaṃ hi niścitam
Then the embodied self itself would be the body of this Śiva; and (thus) in the case of his body, dependence of the two — body and the one possessing it — is indeed certain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.12
अन्यथा निरपेक्षेण मूर्तिः स्वीक्रियते कथम् मूर्तिस्वीकरणं तस्मान्मूर्तौ साध्यफलेप्सया
anyathā nirapekṣeṇa mūrtiḥ svīkriyate katham mūrtisvīkaraṇaṃ tasmānmūrtau sādhyaphalepsayā
Otherwise, how is a body taken on by one who needs nothing? Therefore the taking on of a body (occurs) with the desire for a fruit to be accomplished by means of the body.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.13
न हि स्वेच्छाशरीरत्वं स्वातंत्र्यायोपपद्यते स्वेच्छैव तादृशी पुंसां यस्मात्कर्मानुसारिणी
na hi svecchāśarīratvaṃ svātaṃtryāyopapadyate svecchaiva tādṛśī puṃsāṃ yasmātkarmānusāriṇī
Having a body by one's own will does not establish independence, since for men that very 'own will' is of such a kind as to follow upon (past) action.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.14
स्वीकर्तुं स्वेच्छया देहं हातुं च प्रभवन्त्युत ब्रह्मादयः पिशाचांताः किं ते कर्मातिवर्तिनः
svīkartuṃ svecchayā dehaṃ hātuṃ ca prabhavantyuta brahmādayaḥ piśācāṃtāḥ kiṃ te karmātivartinaḥ
Moreover, Brahmā and the rest, down to the ghouls, are able to take on a body by their own will and to abandon it: are they therefore beyond (the law of) action?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.15
इच्छया देहनिर्माणमिन्द्रजालोपमं विदुः अणिमादिगुणैश्वर्यवशीकारानतिक्रमात्
icchayā dehanirmāṇamindrajālopamaṃ viduḥ aṇimādiguṇaiśvaryavaśīkārānatikramāt
They know the fashioning of a body by will to be like a conjuring trick, since it does not go beyond the mastery (gained) through the powers of atomization and the rest and (their) lordship.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.16
विश्वरूपं दधद्विष्णुर्दधीचेन महर्षिणा युध्यता समुपालब्धस्तद्रूपं दधता स्वयम्
viśvarūpaṃ dadhadviṣṇurdadhīcena maharṣiṇā yudhyatā samupālabdhastadrūpaṃ dadhatā svayam
Viṣṇu, assuming the universal form, was rebuked by the great sage Dadhīca, who, while fighting, himself assumed that very form.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.17
सर्वस्मादधिकस्यापि शिवस्य परमात्मनः शरीरवत्तयान्यात्मसाधर्म्यं प्रतिभाति नः
sarvasmādadhikasyāpi śivasya paramātmanaḥ śarīravattayānyātmasādharmyaṃ pratibhāti naḥ
Even of Śiva, the Supreme Self, who is higher than all, a likeness to other selves appears to us, through his having a body.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.18
सर्वानुग्राहकं प्राहुश्शिवं परमकारणम् स निर्गृह्णाति देवानां सर्वानुग्राहकः कथम्
sarvānugrāhakaṃ prāhuśśivaṃ paramakāraṇam sa nirgṛhṇāti devānāṃ sarvānugrāhakaḥ katham
They call Śiva, the supreme cause, the bestower of grace on all; (yet) he restrains the gods — how (then) is he the bestower of grace on all?
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.19
चिच्छेद बहुशो देवो ब्रह्मणः पञ्चमं शिरः शिवनिन्दां प्रकुर्वंतं पुत्रेति कुमतेर्हठात्
ciccheda bahuśo devo brahmaṇaḥ pañcamaṃ śiraḥ śivanindāṃ prakurvaṃtaṃ putreti kumaterhaṭhāt
The god cut off, repeatedly, the fifth head of Brahmā — the head that was uttering abuse of Śiva, calling him "son!" — forcibly, (the head) of that evil-minded one.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.20
विष्णोरपि नृसिंहस्य रभसा शरभाकृतिः बिभेद पद्भ्यामाक्रम्य हृदयं नखरैः खरैः
viṣṇorapi nṛsiṃhasya rabhasā śarabhākṛtiḥ bibheda padbhyāmākramya hṛdayaṃ nakharaiḥ kharaiḥ
And of Viṣṇu too, when he was Narasiṃha, (the god) in the form of Śarabha violently tore open his heart with sharp claws, pinning him down with his feet.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.21
देवस्त्रीषु च देवेषु दक्षस्याध्वरकारणात् वीरेण वीरभद्रेण न हि कश्चिददण्डितः
devastrīṣu ca deveṣu dakṣasyādhvarakāraṇāt vīreṇa vīrabhadreṇa na hi kaścidadaṇḍitaḥ
Among the wives of the gods and among the gods, on account of Dakṣa's sacrifice, there was no one left unpunished by the hero Vīrabhadra.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.22
पुरत्रयं च सस्त्रीकं सदैत्यं सह बालकैः क्षणेनैकेन देवेन नेत्राग्नेरिंधनीकृतम्
puratrayaṃ ca sastrīkaṃ sadaityaṃ saha bālakaiḥ kṣaṇenaikena devena netrāgneriṃdhanīkṛtam
And the triple city, together with its women, together with the daityas, along with the children, was in a single instant made fuel for the fire of his eye by the god.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.23
प्रजानां रतिहेतुश्च कामो रतिपतिस्स्वयम् क्रोशतामेव देवानां हुतो नेत्रहुताशने
prajānāṃ ratihetuśca kāmo ratipatissvayam krośatāmeva devānāṃ huto netrahutāśane
And Kāma, the cause of the delight of creatures, the lord of Rati himself, while the gods were crying out, was offered up in the fire of (the god's) eye.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.24
गावश्च कश्चिद्दुग्धौघं स्रवन्त्यो मूर्ध्नि खेचराः सरुषा प्रेक्ष्य देवेन तत्क्षणे भस्मसात्कृतः
gāvaśca kaściddugdhaughaṃ sravantyo mūrdhni khecarāḥ saruṣā prekṣya devena tatkṣaṇe bhasmasātkṛtaḥ
And certain cows, moving through the sky, streaming a flood of milk upon his head — the god looked upon them in anger and that very moment reduced (them) to ashes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.25
जलंधरासुरो दीर्णश्चक्रीकृत्य जलं पदा बद्ध्वानंतेन यो विष्णुं चिक्षेप शतयोजनम्
jalaṃdharāsuro dīrṇaścakrīkṛtya jalaṃ padā baddhvānaṃtena yo viṣṇuṃ cikṣepa śatayojanam
The asura Jalandhara was torn apart — he who, making the water into a discus with his foot, and binding Viṣṇu with Ananta, hurled him a hundred yojanas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.26
तमेव जलसंधायी शूलेनैव जघान सः तच्चक्रं तपसा लब्ध्वा लब्धवीर्यो हरिस्सदा
tameva jalasaṃdhāyī śūlenaiva jaghāna saḥ taccakraṃ tapasā labdhvā labdhavīryo harissadā
Him the water-joiner slew with the trident alone; and Hari, having obtained that discus by austerity, was ever possessed of strength.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.27
५३४ब् जिघांसतां सुरारीणां कुलं निर्घृणचेतसाम् त्रिशूलेनान्धकस्योरः शिखिनैवोपतापितम्
534b jighāṃsatāṃ surārīṇāṃ kulaṃ nirghṛṇacetasām triśūlenāndhakasyoraḥ śikhinaivopatāpitam
Of the enemies of the gods, pitiless of heart, who sought to destroy the (divine) race — the chest of Andhaka was scorched with the trident as though by fire.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.28
कण्ठात्कालांगनां सृष्ट्वा दारको ऽपि निपातितः कौशिकीं जनयित्वा तु गौर्यास्त्वक्कोशगोचराम्
kaṇṭhātkālāṃganāṃ sṛṣṭvā dārako 'pi nipātitaḥ kauśikīṃ janayitvā tu gauryāstvakkośagocarām
Having created the Dark Woman from his throat, Dāraka too was struck down; and having generated Kauśikī, who came forth from the sheath of Gaurī's skin —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.29
शुंभस्सह निशुंभेन प्रापितो मरणं रणे श्रुतं च महदाख्यानं स्कान्दे स्कन्दसमाश्रयम्
śuṃbhassaha niśuṃbhena prāpito maraṇaṃ raṇe śrutaṃ ca mahadākhyānaṃ skānde skandasamāśrayam
Śumbha together with Niśumbha was brought to death in battle; and the great narrative resting on Skanda has been heard in the Skanda (Purāṇa).
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.30
वधार्थे तारकाख्यस्य दैत्येन्द्रस्येन्द्रविद्विषः ब्रह्मणाभ्यर्थितो देवो मन्दरान्तःपुरं गतः
vadhārthe tārakākhyasya daityendrasyendravidviṣaḥ brahmaṇābhyarthito devo mandarāntaḥpuraṃ gataḥ
For the slaying of the daitya-lord named Tāraka, the hater of Indra, the god, entreated by Brahmā, went to the inner chambers on Mandara.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.31
विहृत्य सुचिरं देव्या विहारा ऽतिप्रसङ्गतः रसां रसातलं नीतामिव कृत्वाभिधां ततः
vihṛtya suciraṃ devyā vihārā 'tiprasaṅgataḥ rasāṃ rasātalaṃ nītāmiva kṛtvābhidhāṃ tataḥ
Having sported a very long while with the Goddess, and, from excessive absorption in that sport, having then made the name "Rasā" for the earth, as though it had been carried down to Rasātala —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.32
देवीं च वंचयंस्तस्यां स्ववीर्यमतिदुर्वहम् अविसृज्य विसृज्याग्नौ हविः पूतमिवामृतम्
devīṃ ca vaṃcayaṃstasyāṃ svavīryamatidurvaham avisṛjya visṛjyāgnau haviḥ pūtamivāmṛtam
And deceiving the Goddess, not discharging into her his own seed, too hard to bear, but discharging it into the fire, like a purified oblation, like nectar —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.33
गंगादिष्वपि निक्षिप्य वह्निद्वारा तदंशतः तत्समाहृत्य शनकैस्तोकंस्तोकमितस्ततः
gaṃgādiṣvapi nikṣipya vahnidvārā tadaṃśataḥ tatsamāhṛtya śanakaistokaṃstokamitastataḥ
and casting it also, portion by portion, into the Gaṅgā and the rest by means of fire, and then gathering it up slowly, drop by drop, from here and there —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.34
स्वाहया कृत्तिकारूपात्स्वभर्त्रा रममाणया सुवर्णीभूतया न्यस्तं मेरौ शरवणे क्वचित्
svāhayā kṛttikārūpātsvabhartrā ramamāṇayā suvarṇībhūtayā nyastaṃ merau śaravaṇe kvacit
it was deposited by Svāhā, in the form of Kṛttikā, sporting with her own husband, having become golden, somewhere on Meru in a thicket of reeds.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.35
संदीपयित्वा कालेन तस्य भासा दिशो दश रञ्जयित्वा गिरीन्सर्वान्कांचनीकृत्य मेरुणा
saṃdīpayitvā kālena tasya bhāsā diśo daśa rañjayitvā girīnsarvānkāṃcanīkṛtya meruṇā
Having kindled it in time, and having tinged the ten directions with its radiance, and having made all the mountains golden along with Meru —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.36
ततश्चिरेण कालेन संजाते तत्र तेजसि कुमारे सुकुमारांगे कुमाराणां निदर्शने
tataścireṇa kālena saṃjāte tatra tejasi kumāre sukumārāṃge kumārāṇāṃ nidarśane
then, after a long time, when that fiery energy had there become a boy with tender limbs, a model for boys —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.37
तच्छैशवं स्वरूपं च तस्य दृष्ट्वा मनोहरम् सह देवसुरैर्लोकैर्विस्मिते च विमोहिते
tacchaiśavaṃ svarūpaṃ ca tasya dṛṣṭvā manoharam saha devasurairlokairvismite ca vimohite
and when, seeing his childlike, charming form, the worlds together with gods and asuras were amazed and enchanted —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.38
देवो ऽपि स्वयमायातः पुत्रदर्शनलालसः सह देव्यांकमारोप्य ततो ऽस्य स्मेरमाननम्
devo 'pi svayamāyātaḥ putradarśanalālasaḥ saha devyāṃkamāropya tato 'sya smeramānanam
the god too came himself, longing to see his son, together with the Goddess; and then, having lifted him onto his lap, (he gazed at) his smiling face,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.39
पीतामृतमिव स्नेहविवशेनान्तरात्मना देवेष्वपि च पश्यत्सु वीतरागैस्तपस्विभिः
pītāmṛtamiva snehavivaśenāntarātmanā deveṣvapi ca paśyatsu vītarāgaistapasvibhiḥ
With his inner self overpowered by affection, as though he had drunk nectar — while even the gods looked on, and the ascetics free from passion —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.40
स्वस्य वक्षःस्थले स्वैरं नर्तयित्वा कुमारकम् अनुभूय च तत्क्रीडां संभाव्य च परस्परम्
svasya vakṣaḥsthale svairaṃ nartayitvā kumārakam anubhūya ca tatkrīḍāṃ saṃbhāvya ca parasparam
having let the little boy dance freely on his own chest, and having enjoyed that play of his, and having honoured one another,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.41
स्तन्यमाज्ञापयन्देव्याः पाययित्वामृतोपमम् तवावतारो जगतां हितायेत्यनुशास्य च
stanyamājñāpayandevyāḥ pāyayitvāmṛtopamam tavāvatāro jagatāṃ hitāyetyanuśāsya ca
ordering the Goddess's breast-milk, and having made (him) drink it, like nectar, and having instructed (him), 'Your descent is for the good of the worlds' —
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.42
स्वयन्देवश्च देवी च न तृप्तिमुपजग्मतुः ततः शक्रेण संधाय बिभ्यता तारकासुरात्
svayandevaśca devī ca na tṛptimupajagmatuḥ tataḥ śakreṇa saṃdhāya bibhyatā tārakāsurāt
the god himself and the goddess did not come to satiety. Then, having made a pact with Śakra, who was afraid of the demon Tāraka,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.43
कारयित्वाभिषेकं च सेनापत्ये दिवौकसाम् पुत्रमन्तरतः कृत्वा देवेन त्रिपुरद्विषा
kārayitvābhiṣekaṃ ca senāpatye divaukasām putramantarataḥ kṛtvā devena tripuradviṣā
and having had the consecration performed for the generalship of the heaven-dwellers, having placed the son in the middle, by the god who is the foe of Tripura —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.44
स्वयमंतर्हितेनैव स्कन्दमिन्द्रादिरक्षितम् तच्छक्त्या क्रौञ्चभेदिन्या युधि कालाग्निकल्पया
svayamaṃtarhitenaiva skandamindrādirakṣitam tacchaktyā krauñcabhedinyā yudhi kālāgnikalpayā
by (the god) himself, though remaining hidden — Skanda, guarded by Indra and the others, by that spear of his which split Krauñca, like the fire of time in battle,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.45
छेदितं तारकस्यापि शिरश्शक्रभिया सह स्तुतिं चक्रुर्विशेषेण हरिधातृमुखाः सुराः
cheditaṃ tārakasyāpi śiraśśakrabhiyā saha stutiṃ cakrurviśeṣeṇa haridhātṛmukhāḥ surāḥ
had the head of Tāraka also cut off, together with Śakra's fear; and the gods headed by Hari and Dhātṛ made special praise.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.46
तथा रक्षोधिपः साक्षाद्रावणो बलगर्वितः उद्धरन्स्वभुजैर्दीर्घैः कैलासं गिरिमात्मनः
tathā rakṣodhipaḥ sākṣādrāvaṇo balagarvitaḥ uddharansvabhujairdīrghaiḥ kailāsaṃ girimātmanaḥ
Likewise the lord of the rākṣasas, Rāvaṇa himself, proud of his strength, uprooting Mount Kailāsa with his own long arms for himself,
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.47
तदागो ऽसहमानस्य देवदेवस्य शूलिनः पदांगुष्ठपरिस्पन्दान्ममज्ज मृदितो भुवि
tadāgo 'sahamānasya devadevasya śūlinaḥ padāṃguṣṭhaparispandānmamajja mṛdito bhuvi
— since the god of gods, the trident-bearer, did not tolerate that offence, from the mere quiver of his big toe (Rāvaṇa) sank, crushed, into the ground.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.48
बटोः केनचिदर्थेन स्वाश्रितस्य गतायुषः ५३५अ त्वरयागत्य देवेन पादांतं गमितोन्तकः
baṭoḥ kenacidarthena svāśritasya gatāyuṣaḥ 535a tvarayāgatya devena pādāṃtaṃ gamitontakaḥ
When a young student who had taken refuge with him had, for some reason, come to the end of his life, the god came in haste and Antaka (Death) was sent to his end by (the god's) foot.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.49
स्ववाहनमविज्ञाय वृषेन्द्रं वडवानलः सगलग्रहमानीतस्ततो ऽस्त्येकोदकं जगत्
svavāhanamavijñāya vṛṣendraṃ vaḍavānalaḥ sagalagrahamānītastato 'styekodakaṃ jagat
The submarine fire, not recognizing (Śiva's) own mount, the lord of bulls, was brought (before him) seized by the throat; hence the world exists as a single sheet of water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.50
अलोकविदितैस्तैस्तैर्वृत्तैरानन्दसुन्दरैः अंगहारस्वसेनेदमसकृच्चालितं जगत्
alokaviditaistaistairvṛttairānandasundaraiḥ aṃgahārasvasenedamasakṛccālitaṃ jagat
By those various doings, unknown to the world and lovely with bliss, this world was shaken again and again by his own dance-movements of the limbs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.51
शान्त एव सदा सर्वमनुगृह्णाति चेच्छिवः सर्वाणि पूरयेदेव कथं शक्तेन मोचयेत्
śānta eva sadā sarvamanugṛhṇāti cecchivaḥ sarvāṇi pūrayedeva kathaṃ śaktena mocayet
If Śiva, who is ever tranquil, favours everyone, he would surely fulfil all (desires); how would he, being able, release (only some)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SiP 7.1 30.52
अनादिकर्म वैचित्र्यमपि नात्र नियामकम् कारणं खलु कर्मापि भवेदीश्वरकारितम्
anādikarma vaicitryamapi nātra niyāmakam kāraṇaṃ khalu karmāpi bhavedīśvarakāritam
Nor is the diversity of beginningless karma the determining factor here; for karma too would be a cause brought about by the Lord.
AI translation rendered from the Sanskrit, not a published edition
SiP 7.1 30.53
किमत्र बहुनोक्तेन नास्तिक्यं हेतुकारकम् यथा ह्याशु निवर्तेत तथा कथय मारुत
kimatra bahunoktena nāstikyaṃ hetukārakam yathā hyāśu nivarteta tathā kathaya māruta
What is the use of much talk here? Atheism is what produces this line of reasoning; tell (us), O Māruta, how it may quickly be dispelled.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain