Shloka 34

वसन्तस्वरूपवर्णनम् — Description of the Form/Nature of Vasant

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Devanagari script

मन्मथ उवाच । करिष्येहं तव विभो वचनाच्छंभुमोहनम् । किं तु योषिन्महास्त्रं मे तत्कांतां भगवन् सृज

Transliteration

manmatha uvāca | kariṣyehaṃ tava vibho vacanācchaṃbhumohanam | kiṃ tu yoṣinmahāstraṃ me tatkāṃtāṃ bhagavan sṛja

Translation

กามเทพกล่าวว่า “ข้าแต่พระผู้ทรงฤทธิ์ ด้วยพระบัญชาของพระองค์ ข้าจะพยายามทำให้พระศัมภูหลงใหล แต่ศัสตราอันยิ่งใหญ่ของข้าคือพลังเสน่ห์แห่งสตรี ฉะนั้น ข้าแต่พระภควาน โปรดเนรมิตนางผู้เป็นที่รักนั้นให้ข้าด้วย”

Word by Word

• मन्मथः: Manmatha
• मन्मथः: Karta (कर्ता/Subject)
• Type: Noun
• Root: मन्मथ (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• उवाच: said
• उवाच: Kriya (क्रिया)
• Type: Verb
• Root: वच् (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन

• करिष्ये: I will do
• करिष्ये: Kriya (क्रिया)
• Type: Verb
• Root: कृ (धातु)
• Form: लृट् (Simple Future), उत्तमपुरुष (1st person), एकवचन

• अहम्: I
• अहम्: Karta (कर्ता)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), एकवचन

• तव: your
• तव: Sambandha (सम्बन्ध/Genitive)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी (6th/Genitive), एकवचन

• विभो: O mighty one
• विभो: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: विभु (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (Vocative), एकवचन

• वचनात्: from (your) command; because of the word
• वचनात्: Hetu (हेतु/Cause)
• Type: Noun
• Root: वचन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5th/Ablative), एकवचन; हेत्वर्थ (because of)

• शम्भु-मोहनम्: the deluding of Śambhu
• शम्भु-मोहनम्: Karma (कर्म/Object)
• Type: Noun
• Root: शम्भु (प्रातिपदिक) + मोहन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; षष्ठी-तत्पुरुष (शम्भोः मोहनम्)

• किम्: but (indeed)
• किम्: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: निपातवत् प्रश्न/विकल्पार्थ (here: concessive/hesitative with तु)

• तु: however
• तु: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: समुच्चय/विरोधार्थक निपात (adversative particle)

• योषित्-महास्त्रम्: the great weapon (in the form) of a woman
• योषित्-महास्त्रम्: Karta (कर्ता/Subject)
• Type: Noun
• Root: योषित् (प्रातिपदिक) + महा + अस्त्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन; तत्पुरुष (योषितां महदस्त्रम् / योषिद्रूपं महास्त्रम्)

• मे: my
• मे: Sambandha (सम्बन्ध/Possessor)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी (6th/Genitive), एकवचन; enclitic

• तत्-कान्ताम्: that beloved woman (that beauty)
• तत्-कान्ताम्: Karma (कर्म/Object)
• Type: Noun
• Root: तत् (सर्वनाम-प्रातिपदिक) + कान्ता (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; तत्पुरुष (तस्याः कान्ताम् / तद्रूपां कान्ताम्)

• भगवन्: O Lord
• भगवन्: Sambodhana (सम्बोधन)
• Type: Noun
• Root: भगवत् (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (Vocative), एकवचन

• सृज: create
• सृज: Kriya (क्रिया)
• Type: Verb
• Root: सृज् (धातु)
• Form: लोट् (Imperative), मध्यमपुरुष (2nd person), एकवचन

Speaker

Manmatha (Kāma)

Shaiva Theology

Tattva Level: pasha

Shiva Form: Mahādeva

Shakti Dimension

Shakti Form: Pārvatī

Role: creative

Ritual Elements

Offering: pushpa

Characters & Entities

• Shiva
• Manmatha

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It highlights that desire (kāma) tries to operate through fascination and attraction, yet Śiva as Pati is intrinsically beyond bondage; the verse sets up the contrast between worldly mohana (delusion) and Śiva’s transcendence, encouraging vairāgya and devotion.

How does this verse relate to the worship of the Linga or Saguna Shiva?

The narrative underscores that Saguna Śiva—worshipped as the Liṅga—is not conquered by sensory charm; Liṅga-worship trains the mind to turn from outward attraction to the steady contemplation of Śiva, the unshaken inner reality.

What ritualistic or meditative practice is suggested here?

A practical takeaway is to counter kāma with japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and disciplined worship—especially on Mahāśivarātri—along with Tripuṇḍra (bhasma) and Rudrākṣa as reminders of detachment and Śiva-centered awareness.