Shiva Purana (Books 1 & 7)

जगद्धिताय चरतोः स्वेच्छाधृतशरीरयोः आवयोर्विप्रयोगे हि स्यान्निरालम्बनं जगत्

For the welfare of the world, as we act with bodies formed by our own will, if we were separated, the world would be left without support.

अस्ति हेत्वन्तरं चात्र शास्त्रयुक्तिविनिश्चितम् वागर्थमिव मे वैतज्जगत्स्थावरजंगमम्

There is another cause here, determined by scriptural reasoning, just as word and meaning are inseparable, so too is this world, both stationary and moving.

त्वं हि वागमृतं साक्षादहमर्थामृतं परम् द्वयमप्यमृतं कस्माद्वियुक्तमुपपद्यते

You are the nectar of speech directly, I am the supreme nectar of meaning; both are immortal, so how could separation between us arise?

विद्याप्रत्यायिका त्वं मे वेद्यो ऽहं प्रत्ययात्तव विद्यावेद्यात्मनोरेव विश्लेषः कथमावयोः

You are the one who brings knowledge, I am the one to be known through your awareness; how could there be division between us, whose nature is knowledge and the known?

न कर्मणा सृजामीदं जगत्प्रतिसृजामि च सर्वस्याज्ञैकलभ्यत्वादाज्ञात्वं हि गरीयसी

I do not create or recreate this world through action; since everything is attained by command alone, command is indeed superior.

आज्ञैकसारमैश्वर्यं यस्मात्स्वातंत्र्यलक्षणम् आज्ञया विप्रयुक्तस्य चैश्वर्यं मम कीदृशम्

Because sovereignty is based solely on command and is characterized by independence, what kind of sovereignty would I have if separated from command?

न कदाचिदवस्थानमावयोर्विप्रयुक्तयोः देवानां कार्यमुद्दिश्य लीलोक्तिं कृतवानहम्

There is never any state of separation between us; for the sake of the gods' affairs, I have performed actions only as a display.

त्वयाप्यविदितं नास्ति कथं कुपितवत्यसि ततस्त्रिलोकरक्षार्थे कोपो मय्यपि ते कृतः

There is nothing unknown to you, so why have you become angry? Then, for the protection of the three worlds, your anger has also been directed at me.

यदनर्थाय भूतानां न तदस्ति खलु त्वयि इति प्रियंवदे साक्षादीश्वरे परमेश्वरे

Whatever is harmful to beings is certainly not found in you, O Priyamvada, the supreme Lord manifest.

शृंगारभावसाराणां जन्मभूमिरकृत्रिमा स्वभर्त्रा ललितन्तथ्यमुक्तं मत्वा स्मितोत्तरम्

The natural birthplace of those whose essence is love is uncontrived; her own husband, having spoken gently and truthfully, she replied with a smile.

लज्जया न किमप्यूचे कौशिकी वर्णनात्परम् तदेव वर्णयाम्यद्य शृणु देव्याश्च वर्णनम्

Out of modesty, Kauśikī said nothing beyond description; now I will describe it, listen to the account of the goddess.

किं देवेन न सा दृष्टा या सृष्टा कौशिकी मया तादृशी कन्यका लोके न भूता न भविष्यति

Has the goddess not been seen by the gods, she who was created by me as Kauśikī? Such a maiden has never existed nor will exist in the world.

तस्या वीर्यं बलं विन्ध्यनिलयं विजयं तथा शुंभस्य च निशुंभस्य मारणे च रणे तयोः

Her strength, power, residence in the Vindhya, and victory, as well as the slaying of Śumbha and Niśumbha in battle, are hers.

प्रत्यक्षफलदानं च लोकाय भजते सदा लोकानां रक्षणं शश्वद्ब्रह्मा विज्ञापयिष्यति

She always bestows visible results for the world, and for the constant protection of the worlds, Brahmā will forever proclaim her.

इति संभाषमाणाया देव्या एवाज्ञया तदा व्याघ्रः सख्या समानीय पुरो ऽवस्थापितस्तदा

Thus, as the goddess was speaking, by her command, the tiger was brought by her companion and placed before her.

तं प्रेक्ष्याह पुनर्देवी देवानीतमुपायतम् व्याघ्रं पश्य न चानेन सदृशो मदुपासकः

Seeing him, the goddess said again: 'The tiger has been brought by the gods as a means; look, none of my devotees is like him.'

अनेन दुष्टसंघेभ्यो रक्षितं मत्तपोवनम् अतीव मम भक्तश्च विश्रब्धश्च स्वरक्षणात्

By him, my sacred grove was protected from evil groups; he is indeed my devoted follower, and confident in his own protection.

स्वदेशं च परित्यज्य प्रसादार्थं समागतः यदि प्रीतिरभून्मत्तः परां प्रीतिं करोषि मे

Having left your own land, you have come here for my favor; if you have affection for me, then show me the highest love.

नित्यमन्तःपुरद्वारि नियोगान्नन्दिनः स्वयम् रक्षिभिस्सह तच्चिह्नैर्वर्ततामयमीश्वर

By Nandin’s command, he himself, along with guards bearing those marks, always stands at the entrance to the inner quarters, O Lord.

मधुरं प्रणयोदर्कं श्रुत्वा देव्याः शुभं वचः प्रीतो ऽस्मीत्याह तं देवस्स चादृश्यत तत्क्षणात्

Hearing the sweet and loving, auspicious words of the goddess, the god said, 'I am pleased,' and appeared to him at that very moment.

बिभ्रद्वेत्रलतां हैमीं रत्नचित्रं च कंचुकम् छुरिकामुरगप्रख्यां गणेशो रक्षवेषधृक्

Ganesha, in the guise of a guard, holding a golden staff, a gem-studded tunic, and a dagger resembling a serpent, stood there.

यस्मात्सोमो महादेवो नन्दी चानेन नन्दितः सोमनन्दीति विख्यातस्तस्मादेष समाख्यया

Because Soma, the great god, and Nandi were both gladdened by him, he became known by the name Somanandi.

इत्थं देव्याः प्रियं कृत्वा देवश्चर्धेन्दुभूषणः भूषयामास तन्दिव्यैर्भूषणै रत्नभूषितैः

Thus, having pleased the goddess, the god adorned with the crescent moon decorated him with divine ornaments studded with jewels.

ततस्स गौरीं गिरिशो गिरीन्द्रजां सगौरवां सर्वमनोहरां हरः पर्यंकमारोप्य वरांगभूषणैर्विभूषयामास शशांकभूषणः

Then Hara, the moon-crested one, with great respect, seated Gauri, the daughter of the mountain, who enchants all, on a couch and adorned her with the finest ornaments.

देवीं समादधानेन देवेनेदं किमीरितम् अग्निषोमात्मकं विश्वं वागर्थात्मकमित्यपि

As the goddess was being honored by the god, this was said: 'The universe is of the nature of Agni and Soma, and also of speech and meaning.'

आज्ञैकसारमैश्वर्यमाज्ञा त्वमिति चोदितम् तदिदं श्रोतुमिच्छामो यथावदनुपूर्वशः

'Sovereignty consists solely in command; you are that command,' it was said. We wish to hear this properly and in order.

अग्निरित्युच्यते रौद्री घोरा या तैजसी तनुः सोमः शाक्तो ऽमृतमयः शक्तेः शान्तिकरी तनुः

Agni is called Raudri, the fierce and fiery form; Soma is Shakti, immortal, the form of Shakti that brings peace.

अमृतं यत्प्रतिष्ठा सा तेजो विद्या कला स्वयम् भूतसूक्ष्मेषु सर्वेषु त एव रसतेजसी

That which is immortal is the foundation; it is light, knowledge, and art itself. In all subtle elements, these two—essence and energy—pervade.

द्विविधा तेजसो वृत्तिसूर्यात्मा चानलात्मिका तथैव रसवृत्तिश्च सोमात्मा च जलात्मिका

The activity of energy is twofold: one is solar, fiery in nature; likewise, the activity of essence is lunar, watery in nature.