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Somadeva <11. Jhdt. n. Chr.>: Kathāsaritsāgara : der Ozean der Erzählungsströme : ausgewählte Erzählungen / übersetzt und erläutert von Alois Payer. -- 2. Buch I, Welle 1. -- 3. Vers 13 - 26: Rahmenerzählung I. -- Fassung vom 2006-10-26. -- http://www.payer.de/somadeva/soma023.htm
Erstmals publiziert: 2006-10-26
Überarbeitungen: 2006-11-02 [Korrekturen]
Anlass: Lehrveranstaltung WS 2006/07
©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers
Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library
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Der Sanskrit-Text folgt im Wesentlichen folgender Ausgabe:
Somadevabhaṭṭa <11. Jhdt.>: Kathāsaritsāra / ed. by Durgāprasād and Kāśīnāth Pāṇḍurāṅg Parab. -- 4. ed. / revised by Wāsudev Laxman Śāstrī Paṇśikar. -- Bombay : Nirnaya-Sagar Press, 1930, -- 597 S. -- [in Devanāgarī]
Der von großen Dichter, dem Ehrwürdigen Gelehrten Somadeva verfasste Ozean der Erzählungsströme
Die Verse sind, wenn nichts anderes vermerkt ist, im Versmaß Śloka abgefasst.
Definition des Śloka in einem Śloka:
śloke ṣaṣṭhaṃ guru jñeyaṃ
sarvatra laghu pañcamam
dvicatuṣpādayor hrasvaṃ
saptamaṃ dīrgham anyayoḥ
"Im Śloka ist die sechste Silbe eines Pāda schwer, die fünfte in allen Pādas leicht
Die siebte Silbe ist im zweiten und vierten Pāda kurz, lang in den beiden anderen."
Das metrische Schema ist also:
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
̽ ̽ ̽ ̽ ˘ˉˉ ̽
̽ ̽ ̽ ̽ ˘ˉ˘ ̽
Zur Metrik siehe:
Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript. -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm
asti kiṃnaragandharva-
vidyādharaniṣevitaḥ |
cakravartī girīndrāṇāṃ
himavān iti viśrutaḥ |13|
13. Es gibt1 einen gerechten und universellen Herrscher2 über die Bergfürsten. Er ist als Himavat3 bekannt. Er wird von Kinnaras4, Gandharvas5 und Vidyādharas6 bewohnt.
Kommentar:
1 Die Erzählung beginnt mit "ast" ("Es ist"), dies entspricht dem "Es war einmal" in unseren Märchen.
2 cakravartin: ein gerechter und universeller Herrscher
3 Himavat: der Gott Himālaya, Gatte der Menā (Menakā), Vater der Gaṅgā und Umā (Pārvatī, Gattin Śivas)
Abb.: Himālaya bei Nacht
[Bildquelle: gyst. -- http://www.flickr.com/photos/gyst/65200405/. -- Zugriff am 2006-10-19. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung)]4 Kinnara
"KIN-NARAS. 'What men?' Mythical beings with the form of a man and the head of a horse. They are celestial choristers and musicians, dwelling in the paradise of Kuvera on Kailāśa. They sprang from the toe of Brahmā with the Takṣas, but according to others, they are sons of Kasyapa. They are also called Aśva-mukhas Turaṅga-vaktras, 'horse-faced,' and Mayus." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
5 Gandharva
"GANDHARVA The 'heavenly Gandharva' of the Veda was a deity who knew and revealed the secrets of heaven and divine truths in general He is thought by Goldstücker to have been a personification of the fire of the sun. The Gandharvas generally had their dwelling in the sky or atmosphere, and one of their offices was to prepare the heavenly soma juice for the gods. They had a great partiality for women, and had a mystic power over them. The Atharva-veda speaks of "the 6333 Gandharvas." The Gandharvas of later times are similar in character; they have charge of the soma, are skilled in medicine, regulate the asterisms, and are fond of women. Those of Indra's heaven are generally intended by the term, and they are singers and musicians who attend the banquets of the gods.
The Purāṇas give contradictor; accounts of the origin of the Gandharvas. The Viṣṇu Purāṇa says, in one place, that they were bom from Brahmā, "imbibing melody. Drinking of the goddess of speech (gām dhayantaḥ), they were born, and thence their appellation." Later on it says that they were the offspring of Kaśyapa and his wife Ariṣṭhā. The Hari-vaṃśa states that they sprang from Brahmā's nose, and also that they were descended from Muni, another of Kayapa's wives. Citra-ratha was chief of the Gandharvas; and the Apsarases were their wives or mistresses. The "cities of the Gandharvas " are often referred to as being very splendid. The Viṣṇnu Purāṇa has a legend of the Gandharvas fighting with the Nāgas in the infernal regions, whose dominions they seized and whose treasures they plundered. The Nāga chiefs appealed to Viṣṇu for relief, and he promised to appear in the person of Purukutsa to help them. Thereupon the Nāgas sent their sister Narmadā (the Nerbudda river) to this Purukutsa, and she conducted him to the regions below, where he destroyed the Gandharvas. They are sometimes called Gātus and Pulakas. In the Mahābhārata, apparently, a race of people dwelling in the hills and wilds is so called."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
"In Hinduism, the Gandharvas (Sanskrit: गंधर्व, gandharva) are male nature spirits, husbands of the Apsarases. Some are part animal, usually a bird or horse. They have superb musical skills. They guarded the Soma and made beautiful music for the gods in their palaces. A connection between their name and that of the Greek centaurs was proposed in the 19th century, but has met with strong opposition from some Indo-Europeanists. In Hindu theology, Gandharvas act as messengers between the gods and humans. In Hindu law, a Gandharva marriage is one contracted by mutual consent and without formality."
[Quelle: http://en.wikipedia.org/wiki/Gandharva. -- Zugriff am 2006-10-18]
6 Vidyādhara
"VIDYĀ-DHARA (mas.), VIDYĀ-DHARĪ (fem.). 'Possessors of knowledge.' A class of inferior deities inhabiting the regions between the earth and sky, and generally of benevolent disposition. They are attendants upon Indra, but they have chiefs and kings of their own, and are represented as intermarrying and having much intercourse with men. They are also called Kāma-rūpin, 'taking shapes at will;' Khecara and Nabhas-cara, 'moving in the air;' Priyaṃ-vada, 'sweet-spoken.'" [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
māhātmyaṃ iyatīṃ bhūmim
ārūḍhaṃ yasya bhūbhṛtām |
yad bhavānī sutābhāvaṃ
trijagajjananī gatā |14|
14. Seine Erhabenheit über die Berge hat die so große Erde erfasst, sodass Bhavanī1, die Mutter der Dreiwelt2 aus Zuneigung3 seine Tochter wurde.
Kommentar:
1 Bhavānī: ein Name Pārvatīs
2 Dreiwelt:
- svarga: Himmel
- bhūmi: Erde
- pātāla: Unterwelt, Hölle
3 sutābhāvaṃ gatā hat wegen der Zweideutigkeit von bhāva (Werden, Sein; Zuneigung, Liebe) zwei Bedeutungen: "sie wurde seine Tochter" und "sie bekam Tochterliebe zu ihm"
uttaraṃ tasya śikharaṃ
kailāsākhyo mahāgiriḥ |
yojanānāṃ sahasrāṇi
bahūny ākramya tiṣṭhati |15|
15. Der höchste Gipfel des Himavat ist der riesige Berg Kailāsa1. Er erhebt sich und erstreckt2 sich viele Tausend Yojana3.
Kommentar:
1 Kailāsa
Abb.: Kailāsa
[Bildquelle: TCL 1961. -- http://www.flickr.com/photos/t_lawrie/264899535/. -- Zugriff am 2006-10-18. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]
Abb.: Lage des Kailāśa
[Bildquelle: Wikipedia]
Abb.: Detailkarte
(©MS Encarta)
"
Elevation 6,638 m (21,778 ft) Location China (Tibet) Range Trans-Himalayas Prominence 1,319 m Coordinates 31°04′00″N, 81°18′45″E Mount Kailash (officially: Kangrinboqê; Tibetan: Gang Rinpoche, གངས་རིན་པོཅཧེ་; Wylie: Gangs Rin-po-che; ZWPY: Kangrinboqê; Simplified Chinese: 冈仁波齐峰; Traditional Chinese: 岡仁波齊峰; pinyin: Gāngrénbōqí Fēng; Hindi कैलाश पर्वत, Kailāśā Parvata) is a peak in the Gangdisê mountains, the source of some of the longest rivers in Asia—the Indus River, the Sutlej River, a tributary of the Ganges River, and the Brahmaputra River—and is considered as a sacred place in four religions—Hinduism, Buddhism, Jainism and Bön faith. The mountain lies near Lake Manasarowar and Lake Rakshastal [officially: La'nga Co; Tibetan in Wylie transliteration: lag-ngar-mtsho; Chinese: 拉昂错, Pinyin: Lā'áng Cuò] in Tibet.
Names
The word Kailāśā means "crystal" in Sanskrit. The Tibetan name for the mountain is Gangs Rin-po-che, meaning "precious jewel of snows". Another local name for the mountain is Tisé (Tibetan: ཏི་སེ་) mountain. In the Jain tradition, the mountain is referred to as Ashtapada.
Religious significanceIn Hinduism
Abb.: An illustration of the Hindu significance of Mount Kailash, depicting the holy family of Shiva, consisting of Shiva, Parvati, Ganesha and Muruga (Kartikeya)According to Hindu mythology, Shiva, the God of destruction and regeneration, resides at the summit of a legendary mountain named Kailāśā. This Kailāśā is regarded in many sects of Hinduism as paradise, the ultimate destination of souls and the spiritual center of the world.
Some traditions also aver that the mountain is Shiva's linga and Lake Manasarowar below is the yoni of His consort. According to one description found in the Puranas, Mount Kailash is the center of the world, its four faces are made of crystal, ruby, gold, and lapis lazuli. It is the pillar of the world; is 84,000 leagues high; is the center of the world mandala; and is located at the heart of six mountain ranges symbolizing a lotus. The four rivers flowing from Kailash then flow to the four quarters of the world and divide the world into four regions.
The largest and most important rock-cut temple at Ellora in Maharashtra is named after Mount Kailash. Many of its sculptures and reliefs depict episodes relating to Shiva and Parvati, including the demon Ravana's attempt to shake Mount Kailash.
In BuddhismThe Tantric Buddhists believe that Kailash is the home of the Buddha Demchok (also known as Demchog or Chakrasamvara), who represents supreme bliss. It is said that Milarepa, champion of Tantric Buddhism, arrived in Tibet to challenge Naro-Bonchung, champion of the Bön religion of Tibet. The two magicians engaged in a terrifying sorcerous battle, but neither was able to gain a decisive advantage. Finally, it was agreed that whoever could reach the summit of Kailash most rapidly would be the victor. While Naro-Bonchung sat on a magic drum and soared up the slope, Milarepa's followers were dumbfounded to see him sitting still and meditating. Yet when Naro-Bonchung was nearly at the top, Milarepa suddenly moved into action and overtook him by riding on the rays of the sun, thus winning the contest and bringing Buddhism to Tibet.
In JainismThe Jains who refer to the Kailash as Mount Ashtapada believe the founder of their faith, Rishabhadeva attained Nirvana at this place.
In Bon faithThe Bön, the religion which predates Buddhism in Tibet, maintain that the entire mystical region and the Nine story Swastika Mountain is the seat of all Spiritual power.
PilgrimageEvery year, thousands make a pilgrimage to Kailash, following a tradition going back thousands of years. Pilgrims of several religions believe that circumambulating Mount Kailash on foot is a holy ritual that will bring good fortune. The peregrination is made in a clockwise direction by Hindus and Buddhists. Followers of the Jain and Bönpo religions circumambulate the mountain in a counterclockwise direction. The path around Mount Kailash is 52 km (32 mi) long.
Some pilgrims believe that the entire walk around Kailash should be made in a single day. This is not easy. A person in good shape walking fast would take perhaps 15 hours to complete the 52 km trek. Some of the devout do accomplish this feat, little daunted by the uneven terrain, altitude sickness and harsh conditions faced in the process. Indeed, other pilgrims venture a much more demanding regimen, performing body-length prostrations over the entire length of the circumambulation: The pilgrim bends down, kneels, prostrates full-length, makes a mark with his fingers, rises to his knees, prays, and then crawls forward on hands and knees to the mark made by his/her fingers before repeating the process. It requires at least four days of physical endurance to perform the circumambulation while following this regimen. The mountain is located in a particularly remote and inhospitable area of the Tibetan Himalayas. A few modern amenities, such as benches, resting places and refreshment kiosks, exist to aid the pilgrims in their devotions. According to all religions that revere the mountain, setting foot on its slopes is a dire sin. It is claimed that many people who ventured to defy the taboo have died in the process.
Following the Chinese army entering Tibet in 1950, and political and border disturbances across the Chinese-Indian boundary, pilgrimage to the legendary abode of Lord Shiva was stopped from 1959 to 1980. Thereafter a limited number of Indian pilgrims have been allowed to visit the place, under the supervision of the Chinese and Indian governments either by a lengthy and hazardous trek over the Himalayan terrain, travel by land from Kathmandu or from Lhasa where flights from Kathmandu are available to Tibet and thereafter travel over the great Tibetan plateau (ranging 10,000 to 16,000 feet) by car. The journey takes four night stops, finally arriving at Tarchen (4600 m).
Walking around the holy mountain (a part of its official park) has to be done on foot or pony; it takes three days of trekking starting from a height of around 15,000 ft to crossing the Dolma pass (19,000 ft) and encamping for two nights en route. First, near the meadow of Dirapuk gompa—2 or 3 km before the pass and second, after crossing the pass and going downhill as far as possible (viewing Gauri Kund in the distance)."
[Quelle: http://en.wikipedia.org/wiki/Mount_Kailash. -- Zugriff am 2006-10-18]
2 ākramya hat vermutlich beide Bedeutungen: er erhebt sich viele Tausend Yojana in den Himmel und er erstreckt sich über viele Tausend Yojana
3 Yojana: Längenmaß, das zu verschiedenen Zeiten und an verschiedenen Orten verschieden war. Es ist ursprünglich die Strecke, die ein mit Ochsen bespannter Karern an einem Tag zurücklegt.
mandaro mathite 'py abdhau
na sudhāsitatāṃ gataḥ |
ahaṃ tv ayatnād iti yo
hasatīva svakāntibhiḥ |16|
16. Es ist als ob er mit seinen Liebreizen lachen würde: "Obwohl mit ihm der Milchozean gequirlt wurde, ist der Berg Mandara1 ist nicht so kalkweiß geworden wie ich es mühelos bin."
Kommentar:
1 Mandara: der Berg mit dem der Milchozean gequirlt wurde
The Churning of the Ocean of Milk is a Hindu story about a conflict between the Adityas and their enemies the Asuras. The most popular version is found in the Eighth Canto of the Bhagavata Purana. The story begins with Indra riding his elephant. He came upon a sage named Durvasa. The sage decided to honor Indra by giving him a scented garland. Indra took the garland, but placed it on the forehead of his elephant. The elephant was irritated by the scent and threw the garland off, trampling on it. The angry sage gave Indra a curse that he and the Adityas would begin to lose all their energy and power.
Appeal to BrahmaThe Adityas feared that the Asuras would take over the whole world. Therefore, they prayed to Brahma, who suggested a solution: churn the Ocean of Milk in order to obtain the Nectar of Immortality. However, the Adityas could not churn the Ocean themselves. They struck a temporary truce with their enemies so that all could participate in the churning.
Churning the mountainThe Ocean was churned by using the mountain Mandara and the snake Vasuki wrapped around it. Each side would hold an end of the snake and pull on it alternately, causing the mountain to rotate, which in turn would cause the Ocean to be churned. However, once the mountain was put on the Ocean, it began to sink. Then, Vishnu, in his third incarnation, the form of a turtle, Kurma, to support the mountain.
HalahalaAs the ocean was churned, a deadly poison known as Halahala emerged. This poison threatened to suffocate all living things. In response to various prayers, Shiva drank the poison; his wife Parvati, alarmed, stopped it in his throat with her hands. This caused the throat to turn blue. Due to this, he is called Nīlakantha (nīla = "blue", kantha = "throat"). Then, various people, animals, and treasures emerged. These included:
The nectar of immortality
- Sura, goddess and creator of wine
- Apsarases, various divine nymphs
- Kaustubha, the most valuable jewel in the world
- Uchhaishravas, the divine horse
- Kalpavriksha, the wish-granting tree
- Kamadhenu, the first cow and mother of all other cows
- Airavata, the elephant which is the steed of Indra
- Lakshmi, the Goddess of Fortune and Wealth
Finally, Dhanvantari, the Heavenly Physician, emerged with a pot containing amrita. As the Asuras rushed to take the nectar, the frightened Adityas appealed to Vishnu, who then took the form of Mohini. As a beautiful and enchanting damsel, Mohini distracted the Asuras, took the amrita and distributed it amongst the Adityas who drank it. One Asura, Rahu, disguised himself as an Aditya, and drank some Nectar. But before the Nectar could pass his throat, Mohini cut off his head with Her chakra. The head, due to its contact with the amrita, remained immortal. It is believed that this immortal head occasionally swallows the sun or the moon, causing eclipses. Then, the sun or moon passes through the opening at the neck, ending the eclipse.
The story ends with the rejuvenated Adityas defeating the Asuras."
[Quelle: http://en.wikipedia.org/wiki/Churning_of_the_ocean_of_milk. -- Zugriff am 2006-10-19]
carācaragurus tatra
nivasaty ambikāsakhaḥ |
gaṇair vidyādharaiḥ siddhaiḥ
sevyamāno maheśvaraḥ |17|
17. Auf ihm wohnt der HERR, Meister des Belebten und Unbelebten, zusammen mit Mutti1, ehrfurchtsvoll bedient von den Gaṇas2, Vidyādharas3 und Siddhas4.
Kommentar:
1 Mutti: Ambikā: ein Name Pārvatīs
2 Gaṇa
"GAṆA-DEVATĀS. ' Troops of deities.' Deities who generally appear, or are spoken of, in classes. Nine such classes are mentioned:—
- Ādityas ;
- Viśvas or Viśve-devas ;
- Vasus;
- Tuṣitas;
- Ābhāsvaras;
- Anilas;
- Mahārājikas;
- Sādhyas;
- Rudras.
These inferior deities are attendant upon Śiva., and under the command of Ganeśa. They dwell on Gaṇa-parvata, i.e., Kailāśa."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
3 Vidyādhara: siehe oben zu Vers 13
4 Siddha
"SIDDHAS. A class of semi-divine beings of great purity and holiness, who dwell in the regions of the sky between the earth and the sun. They are said to be 88,000 in number." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
piṅgottuṅgajaṭājūṭa-
gato yasyāśnute navaḥ |
saṃdhyāpiśaṅgapūrvādri-
śṛṅgasaṅgasukhaṃ śaśī |18|
18. Der neue Mond in seinem rotbraunen aufragenden Haarflechtenwulst1 erlangt das Glück, die in der Dämmerung2 roten Gipfel des östlichen Gebirges zu berühren.
Abb.: Sonnenuntergang am Himālaya (Kanchenjunga)
[Bildquelle:
Marc Shandro. --
http://www.flickr.com/photos/mshandro/34744466/. -- Zugriff am 2006-10-19.
-- Creative Commons Lizenz (Namensnennung)]
Kommentar:
1 Der neue Mond
Abb.: "Der neue Mond in seinem rotbraunen aufragenden
Haarflechtenwulst"
[Bildquelle. Wikipedia]
2 Dämmerung: da die östlichen Berge rot beleuchtet werden, ist Abenddämmerung
yenāndhakāsurapater
ekasyārpayatā hṛdi |
śūlaṃ trijagato 'py asya
hṛdayāc citram uddhṛtam |19|
19. Dieser hat den mannigfaltigen Spieß1 aus dem Herzen dieser Dreiwelt herausgezogen, indem er ihn ins Herz des einzelnen/einen2 Herrn der Asura3, des Andhka4, warf.
Kommentar:
1 mannigfaltigen Spieß: Indem Śiva den Dämonen Andhaka den Spieß ins Herz warf, hat er die Dreiwelt von vielfältigem von Andhaka bewirktem Leid (dem Spieß in ihrem Herzen) befreit. Der reale, nichtmetaphorische Spieß ist das triśūla
Abb.: Sādhu mit Triśūla, Omkareshwar, Madhya Pradesh
[Bildquelle: Claude Renault. -- http://www.flickr.com/photos/clodreno/60346970/. -- Zugriff am 2006-10-19. -- Creative Commons Lizenz (Namensnennung)]2 einzelnen/einen: obwohl Andhaka sich im Kampf mit Śiva vevielfachte (siehe unten Anm. 4)
3 Asura: Dämonen, Gegenspieler der deva (Götter)
4 Andhaka
"Andhaka (Sanskrit, m. , अन्घक, andhaka, "blind") ist der Asura/Dämon der Blindheit, Unwissenheit und Dunkelheit im Hinduismus. Andhaka entstand, so heißt es, aus einer Träne Shivas und wurde von diesem dem kinderlosen Dämonenkönig Hiranyanetra geschenkt. Als er aber, seiner Blindheit und Abstammung wegen, in der Erbmonarchie der Dämonen übergangen wurde, übte er in Einsamkeit, auf einem Bein stehend, mit erhobenen Armen, eine 10000 Jahre andauernde Askese. Nach deren Fehlschlag jedoch schnitt er sich solange täglich ein Stück Fleisch heraus und verbrannte es in einem Opferfeuer, bis er nur noch aus Knochen und Sehnen bestand. Da diese enorme Willenskraft in den Göttern Furcht erweckte, war Brahma veranlasst, ihm drei Wünsche zu erfüllen: Die Herrschaft über die Dämonen; das göttliche, allsehende Auge und die Gewissheit, dass er weder von Göttern, Halbgöttern, Dämonen, Menschen, Schlangen, noch von Vishnu oder Shiva getötet werden könnte; sondern, dass nur die beste Frau ihm zum Verhängnis würde (die absolute Unsterblichkeit wurde ihm verweigert, da nichts und niemand unsterblich ist).
Dann jedoch begehrte Andhaka die Göttin Parvati, die Frau Shivas, die erklärte, dass sie nur dem Mächtigsten gehören würde, woraufhin er Shiva zum Kampf herausforderte. Im Verlauf dieses Kampfes verwundete Shiva Andhaka, aber jeder Tropfen des, aus der Wunde strömenden, Blutes verwandelte sich in einen neuen Andhaka, mit derselben Stärke, der nun seinerseits ebenfalls Shiva attackierte, wodurch dieser in ernste Bedrängnis gebracht wurde. Schließlich jedoch, durchbohrte Shiva seinen Gegner mit einem Dreizack, während die Göttin Yogeshvari die Blutstropfen Andhakas aufleckte und Vishnu die Doppelgänger mit seinem Diskus vernichtete; Andhaka verblutete so allmählich.
Dargestellt wird Andhaka meistens als schreckliche, sehr hässliche, augenlose Gestalt, mit 1000 Köpfen, 1000 Armen und großer Kraft."
[Quelle: http://de.wikipedia.org/wiki/Andhaka. -- Zugriff am 2006-10-19]
cūḍāmaṇiṣu yatpāda-
nakhāgrapratimāṅkitāḥ |
prasādaprāptacandrārdhā
iva bhānti surāsūrāḥ |20|
20. Die Sura1 und Asura2, in deren Stirnjuwelen sich das Abbild der Spitzen seiner Zehennägel3 spiegelt, sehen aus als ob sie durch seine Gnade den Halbmond erhalten hätten.
Kommentar:
1 Sura: Götter
2 Asura: Dämonen, Gegenspieler der deva (Götter)
3 Zehennägel: weil diese Wesen sich zu Śivas Füßen befinden.
taṃ kadācit samutpanna-
visrambhā rahasi priyā |
stutibhis toṣayām āsa
bhavānī patim īśvaram |21|
21. Einst, als die geliebte Gattin im Verborgenen1 unbefangenes Vertrauen zu ihm hatte, erfreute Bhavānī2 ihren Gatten, Gott, mit Preisliedern.
Kommentar:
1 im Verborgenen: nach außen hin zeigt man keine Intimitäten, da dies der Würde abträglich sein könnte
2 Bhavānī: ein Name Pārvatīs
tasyāḥ stutivacohṛṣṭas
tām aṅkam adhiropya saḥ |
kiṃ te priyaṃ karomīti
babhāṣe śaśiśekharaḥ |22|
22. Der Monddiademige1 freute sich über ihre Lobessprüche, hob sie auf seinen Schoß und fragte sie, was er ihr Liebes erweisen solle.
Kommentar:
1 Monddiademige: Śiva
tataḥ provāca girijā
prasanno 'si yadi prabho |
ramyāṃ kāṃcit kathām brūhi
devādya mama nūtanām |23|
23. Da antwortete ihm die Tochter des Berges1: "Herr, wenn du mir gnädig bist, dann erzähle mir, du erster unter den Göttern, irgendeine neue anmutige Geschichte.
Kommentar:
1 Tochter des Berges, d.h. Himavats: Pārvatī
bhūtaṃ bhavad bhaviṣyad vā
kiṃ tat syāj jagati priye |
bhavatī yan na jānīyād
iti śarvo 'py uvāca tām |24|
24. Śarva1 sprach zu ihr: "Meine Liebe, was gäbe es auf der Welt an Vergangenem, Gegenwärtigem oder Zukünftigen, was Du nicht kennst?"
Kommentar:
1 Śarva: Name Śivas
tataḥ sā vallabhā tasya
nirbandham akarot prabhoḥ |
priyapraṇayahevāki
yato mānavatīmanaḥ |25|
25. Da beharrte die geliebte Gattin gegenüber dem Herrn auf ihrem Wunsch. Denn das Gemüt der Stolzen hatte Laune auf Liebeszuneigung.
tatas taccāṭubuddhyaiva
tatprabhāvanibandhanām |
tasyāḥ svalpāṃ kathām evaṃ
śivaḥ sampraty avarṇayat |26|
26. Nur in der Absicht, ihr eine Freundlichkeit zu erweisen, erzählte ihr Śiva folgende ganz kurze Geschichte, die von ihrer eigenen Macht und Pracht handelt:
Zu: 4. Vers 27 - 46: Rahmenerzählung I: Die Kurzgeschichte, Pārvatīs frühere Geburt
