कन्दर्पो मूर्तिमानासीत्काम इत्युच्यते बुधै:। तपस्यन्तमिह स्थाणुं नियमेन समाहितम्।।1.23.10।। कृतोद्वाहं तु देवेशं गच्छन्तं समरुद्गगणम्। धर्षयामास दुर्मेधा हुङ्कृतश्च महात्मना।।1.23.11।।
Meaning
"Kandarpa, embodied, whom the wise call Kama, dared here to assail Shiva, absorbed in disciplined austerity, as he passed by with his followers of Wind-gods, newly wed to the goddess — that foolish one provoked the great-souled lord with his challenge."
Word-by-word (pada-artha)
Shloka 1.23.10
| Word | Devanagari | Meaning | Grammatical role |
|---|---|---|---|
| kandarpaḥ mūrti-mān āsīt | कन्दर्पः मूर्ति-मान् आसीत् | Kandarpa (the god of love) had a visible form | Nominative singular / Verb (imperfect) |
| kāmaḥ iti ucyate budhaiḥ | कामः इति उच्यते बुधैः | he is called Kama by the wise | Nominative singular / Verb (present, passive) |
| tapasyantam iha sthāṇum | तपस्यन्तम् इह स्थाणुम् | [approached] Sthanu (Shiva) practicing austerity here | Accusative singular |
| niyamena samāhitam | नियमेन समाहितम् | composed by discipline | Accusative singular |
Shloka 1.23.11
| Word | Devanagari | Meaning | Grammatical role |
|---|---|---|---|
| kṛta-udvāham tu deva-īśam | कृत-उद्वाहम् तु देव-ईशम् | the lord of gods, recently wedded | Accusative singular |
| gacchantam sa-marud-gaṇam | गच्छन्तम् स-मरुद्-गणम् | going along together with the host of Maruts | Accusative singular |
| dharṣayāmāsa durmedhā | धर्षयामास दुर्मेधा | the evil-minded one assailed | Verb (periphrastic perfect) / Nominative singular |
| huṃ-kṛtaḥ ca mahā-ātmanā | हुं-कृतः च महा-आत्मना | and was rebuked with the sound 'hum' by that great-souled one | Nominative singular / Instrumental |
Scholar commentary
Shloka 1.23.10
valmikiramayan.net Prose Commentary
Desiraju Hanumanta Rao's prose rendering with embedded explanatory notes
The source glosses Kandarpa/Kama: kandarpa denotes one who takes pride in arousing desire, while kaama names the basic instinct itself, both terms coined from the ascetic's viewpoint of something to be overcome. It flags a real textual disagreement over the phrase kR^ita udvaaham ('having married'): read literally, it implies Kama attacked Shiva after Shiva's marriage to Parvati already occurred, which some scholars find incongruous with other traditions (including the Rama Charita Manas) where Kama's whole purpose was to kindle love in Shiva before that marriage -- and notes an alternative parsing that resolves this by taking kR^ita to mean 'in order to actualize' the marriage, i.e. Kama attacks Shiva specifically to bring the marriage about, not after it.
1 of 16 traditions have commentary on this shloka. Traditions without a verse-specific commentary here are omitted rather than filled in.
Shloka 1.23.11
valmikiramayan.net Prose Commentary
Desiraju Hanumanta Rao's prose rendering with embedded explanatory notes
(Continues the Kama/kR^ita-udvaaham discussion from shloka 10 -- see the fuller note there.)
1 of 16 traditions have commentary on this shloka. Traditions without a verse-specific commentary here are omitted rather than filled in.
Reference: 1.23.10-11 · Bāla Kāṇḍa