Shiva Purana (Books 1 & 7)

तयोर्वधाय देवेशं ब्रह्माभ्यर्थितवान्पुनः विनिंद्यापि रहस्यं वां क्रोधयित्वा यथा तथा

For their destruction, Brahma again petitioned the lord of the gods, even censuring and provoking you in secret, as needed.

तद्वर्णकोशजां शक्तिमकामां कन्यकात्मिकाम् निशुम्भशुंभयोर्हंत्रीं सुरेभ्यो दातुमर्हसि

You should give to the gods the power born from the treasury of colors, the desireless maiden, who will slay Shumbha and Nishumbha.

एवमभ्यर्थितो धात्रा भगवान्नीललोहितः कालीत्याह रहस्यं वां निन्दयन्निव सस्मितः

Thus petitioned by the creator, the blessed blue-red one, smiling, spoke as Kali, as if reproaching you in secret.

ततः क्रुद्धा तदा देवी सुवर्णा वर्णकारणात् स्मयन्ती चाह भर्तारमसमाधेयया गिरा

Then, angered, the goddess, golden in color because of her origin, smiling, addressed her husband with words not easily appeased.

ईदृशो मम वर्णेस्मिन्न रतिर्भवतो ऽस्ति चेत् एवावन्तं चिरं कालं कथमेषा नियम्यते

If you have such fondness for my color, how can it be restrained for so long a time?

अरत्या वर्तमानो ऽपि कथं च रमसे मया न ह्यशक्यं जगत्यस्मिन्नीश्वरस्य जगत्प्रभोः

Even if you are indifferent, how do you enjoy with me? For nothing is impossible in this world for the lord, master of the universe.

स्वात्मारामस्य भवतो रतिर्न सुखसाधनम् इति हेतोः स्मरो यस्मात्प्रसभं भस्मसात्कृतः

For one who delights in his own self, pleasure is not the means to happiness; for this reason, Kama was forcibly reduced to ashes.

या च नाभिमता भर्तुरपि सर्वांगसुन्दरी सा वृथैव हि जायेत सर्वैरपि गुणान्तरैः

Even a woman, beautiful in every limb, who is not desired by her husband, is born in vain, despite all her other qualities.

भर्तुर्भोगैकशेषो हि सर्ग एवैष योषिताम् तथासत्यन्यथाभूता नारी कुत्रोपयुज्यते

For the enjoyment of the husband alone is the purpose of women’s creation; if this is not so, what use is a woman who is otherwise?

तस्माद्वर्णमिमं त्यक्त्वा त्वया रहसि निन्दितम् वर्णान्तरं भजिष्ये वा न भजिष्यामि वा स्वयम्

Therefore, abandoning this color which you have reproached in secret, I will choose another color—or I may not choose any at all, as I wish.

इत्युक्त्वोत्थाय शयनाद्देवी साचष्ट गद्गदम् ययाचे ऽनुमतिं भर्तुस्तपसे कृतनिश्चया

Having said this, rising from her couch, the goddess spoke falteringly, and requested her husband’s permission, resolved on austerity.

तथा प्रणयभंगेन भीतो भूतपतिः स्वयम् पादयोः प्रणमन्नेव भवानीं प्रत्यभाषत

Then, frightened by the breaking of affection, the Lord of beings himself bowed at Bhavānī’s feet and spoke to her.

अजानती च क्रीडोक्तिं प्रिये किं कुपितासि मे रतिः कुतो वा जायेत त्वत्तश्चेदरतिर्मम

Unaware that it was playful speech, he said, 'Dear one, why are you angry? How could I lose delight in you, or how could my pleasure arise from anyone else?'

माता त्वमस्य जगतः पिताहमधिपस्तथा कथं तदुत्पपद्येत त्वत्तो नाभिरतिर्मम

You are the mother of this world, and I am its father and lord; so how could it be that I would not find joy in you?

आवयोरभिकामो ऽपि किमसौ कामकारितः यतः कामसमुत्पत्तिः प्रागेव जगदुद्भवः

Even if there is desire between us, is it caused by Kāma? The origin of Kāma was before the creation of the world.

पृथग्जनानां रतये कामात्मा कल्पितो मया ततः कथमुपालब्धः कामदाहादहं त्वया

For the pleasure of ordinary people, I created Kāma as the embodiment of desire; so why do you reproach me for burning Kāma?

मां वै त्रिदशसामान्यं मन्यमानो मनोभवः मनाक्परिभवं कुर्वन्मया वै भस्मसात्कृतः

Thinking me to be like any other god, Manobhava showed me some slight disrespect, and so I reduced him to ashes.

विहारोप्यावयोरस्य जगतस्त्राणकारणात् ततस्तदर्थं त्वय्यद्य क्रीडोक्तिं कृतवाहनम्

For the protection of the world, I set aside desire between us; therefore, for that reason, you made a playful remark to me today.

स चायमचिरादर्थस्तवैवाविष्करिष्यते क्रोधस्य जनकं वाक्यं हृदि कृत्वेदमब्रवीत्

And soon this purpose of yours will be revealed; having taken these words, which gave rise to anger, to heart, he spoke.

श्रुतपूर्वं हि भगवंस्तव चाटु वचो मया येनैवमतिधीराहमपि प्रागभिवंचिता

O blessed one, I have heard your flattering words before; by them, even I, though very steadfast, was once deceived.

प्राणानप्यप्रिया भर्तुर्नारी या न परित्यजेत् कुलांगना शुभा सद्भिः कुत्सितैव हि गम्यते

A virtuous woman who does not abandon even her life for her husband, though she is noble and good, is regarded with contempt by the wise.

भूयसी च तवाप्रीतिरगौरमिति मे वपुः क्रीडोक्तिरपि कालीति घटते कथमन्यथा

Your displeasure with me is great, and my dark form is the reason; even your playful speech is timely—how could it be otherwise?

सद्भिर्विगर्हितं तस्मात्तव कार्ष्ण्यमसंमतम् अनुत्सृज्य तपोयोगात्स्थातुमेवेह नोत्सहे

Therefore, your dark complexion is not approved by the virtuous and is not accepted; I am unable to remain here, abandoning my ascetic practice.

स यद्येवंविधतापस्ते तपसा किं प्रयोजनम् ममेच्छया स्वेच्छया वा वर्णान्तरवती भव

If your austerity is of this kind, what is the use of such penance? By my wish or your own, take on another color.

नेच्छामि भवतो वर्णं स्वयं वा कर्तुमन्यथा ब्रह्माणं तपसाराध्य क्षिप्रं गौरी भवाम्यहम्

I do not wish to change your color myself or by any other means; by worshipping Brahmā with austerity, I will quickly become Gaurī.

मत्प्रसादात्पुरा ब्रह्मा ब्रह्मत्वं प्राप्तवान्पुरा तमाहूय महादेवि तपसा किं करिष्यसि

By my grace, Brahmā formerly attained the state of Brahmā; so, O great goddess, what will you accomplish by austerity?

त्वत्तो लब्धपदा एव सर्वे ब्रह्मादयः सुराः तथाप्याराध्य तपसा ब्रह्माणं त्वन्नियोगतः

All the gods, beginning with Brahmā, have attained their positions from you; yet, by your command, Brahmā worshipped you with austerity.

पुरा किल सती नाम्ना दक्षस्य दुहिता ऽभवम् जगतां पतिमेवं त्वां पतिं प्राप्तवती तथा

Long ago, I was born as Satī, the daughter of Dakṣa, and in this way I obtained you, the Lord of the world, as my husband.

एवमद्यापि तपसा तोषयित्वा द्विजं विधिम् गौरी भवितुमिच्छामि को दोषः कथ्यतामिह

In the same way, even now, I wish to please the twice-born Brahmā with austerity to become Gaurī; what fault is there in this? Let it be told here.