Literature

The story of Śrīdatta

continued from the previous part...

Though Manmatha avoided Śiva ’s glance, he has placed himself in a convenient position, such that Śiva was visible to him. He observes Śiva, whose costumes (āhārya), bodily features (āṅgika) and mental frame-work (sāttvika) are absolutely orthogonal to his own. [The next set of verses have been beautiful treated by Shatavadhani Dr. R Ganesh ins his talks and his article on the cinematography in Kumārasambhava].

गौरीनवपरिष्वङ्गे विभोः स्वेदाम्बु पातु वः |
नेत्राग्निभीत्या कामेन वारुणास्त्रमिवाहितं ||

May the sweat beads adorning Shiva, brought about by his embrace of Gauri, protect you. It seems as though Kāma, fearful of Shiva’s fiery third eye, released Varuna-astra!

The next verse in the third sarga of the Kumārasambhavam is yet another instance where the poet takes the opportunity to personify nature and superimpose elements of abhinaya on it. 

पर्याप्तपुष्पस्तबकस्तनाभ्यः स्फुरत्प्रवालोष्ठमनोहराभ्यः ।

लतावधूभ्यस्तरवोऽप्यवापुर्विनम्रशाखाभुजबन्धनानि ॥ 3.39

The next day, early in the morning, King Śātavāhana left the place. Deciding not to consume any food, he performed rigorous tapas to appease Kumāra-svamī.^{[1] [2]} Because of the Deity's blessings, Śātavāhana turned into a scholar in a split second. Śarva-varma was paid reverence befitting kings and was given rulership of the province of Maru-kaccha on the banks of the river Narmadā.

बालेन्दुवक्राण्यविकाशभावाद्बभुः पलाशान्यतिलोहितानि ।

सद्यो वसन्तेन समागतानां नखक्षतानीव वनस्थलीनाम् ॥ 3.29

Disobeying the king’s order, Śakaṭālana secretly hid me in his house; he had someone else killed and informed the king that I had been executed. It would not have been possible for them to kill me in any case because I had befriended a rākṣasa. ^[1]

Vararuci's narration continues...