Kumārasambhava

A fierce debate has raged over the question as to whether the whole of the seventeen cantos came was penned by Kālidasa. Vitthala Śastrin, who in 1866, published Cantos VIII to XVII in The Paṇḍit, took them as genuine work of Kālidasa while scholars like Hermann Jacobi took Cantos IX to XVII as a later interpolation. Stylistic inferiority of these cantos, rarity of manuscripts, silence on the part of early commentators and lack of citation in Alaṃkārasutra are often presented as reasons for rejecting this latter cantos of the poem.

Furthermore, scholars have rejected and criticised Canto VIII, arguing that it is blasphemous for a renowned Śaiva poet to depict the romantic pleasures shared by Shiva and Parvati, the divine parents of the universe. Legend say that Kālidasa could not complete his epic Kumārasambhavam because he was cursed by the goddess Parvati, for obscene descriptions of her conjugal life with Shiva in the eighth canto. The English renderings of these Sanskrit plays tend to avoid erotic and explicit aspects due to moral tastes of modern audience. The play depicts Kālidasa as a court poet of Candragupta who faces a trial on the insistence of a priest and some other moralists of his time.

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Kumārasambhavam literally means "The Birth of Kumāra". This epic entails Sringara rasa, the rasa of love, romance, and eroticism, more than Vira rasa (the rasa of heroism). Tārakāsura, an asura (demon) was blessed that he could be killed by none other than Shiva's son. However, Shiva had won over Kama, the god of love. Parvati performed great tapas (spiritual penance) to win the love of Shiva. Consequently, Shiva and Parvati's son Kartikeya was born to restore the glory of Indra, king of the devas.

Canto I (Uma's Nativity)

Then was it sweet, as days flew by, to trace
The dawning charm of every infant grace,
Even as the crescent Moons their glory pour More full,
more lovely than the eve before.

As yet the maiden was unknown to fame,
And Mountain-lady was her only name;
But when her mother, filled with anxious care
At her stern penance, cried Forbear ! Forbear!
To a new title was the warning turned,
And Uma was the name the maiden earned.

— Umotpattiḥ (उमोत्पत्तिः) I.25-26, Trans. Ralph T. H. Griffith

The poet begins by describing the Himalaya, rightfully known as the King of all mountain ranges. From his wife Mena, he has a son named Mainaka and a daughter named Parvati, who was Sati in her previous life, the daughter of Daksha and wife of Shiva. The poem then details Parvati's childhood and her emerging youth. Once she reaches marriageable age, the sage Narada visits the Himalaya and predicts that she will win Shiva as her husband. Trusting this prophecy, Himalaya does not take much action regarding her marriage. Meanwhile, after losing his wife Sati, Shiva has retreated to a peak in the Himalaya to practice penance. Upon learning this, Himalaya decides that his daughter and her two companions should approach Shiva to pay their respects.

Canto II (The Address to Brahma)

When that great warrior battles for his life,
O, who may conquer in the deadly strife,
Save one of Siva's seed?

He is the Light, Reigning supreme beyond the depths of night;
Nor I, nor Vishnu, his full power may share,
Lo, where he dwells in solitude and prayer!

— Brahmasākṣātkāraḥ (ब्रह्मसाक्षात्कारः) II.57-58, Trans. Ralph T. H. Griffith

Around this time, the gods in Heaven were troubled by the demon Taraka, prompting them to approach Brahma collectively to express their grievances. Taraka, having gained mastery over the three worlds through a boon from Brahma, had forced all the gods into his service, rendering even the powerful Indra powerless. The only one capable of defeating this demon was the son of Shiva. Since Shiva had no son, the gods needed to arrange for his son’s birth. Brahma suggests that Parvati, the daughter of the mountain Himalaya, would be the ideal partner for Shiva; if they could facilitate their marriage, the gods could achieve their goal.

Canto III (The Burning of Kama)

Then with strong effort, Siva lulled to rest,
The storm of passion in his troubled breast,
And seeks, with angry eyes that round him roll,
Whence came the tempest o'er his tranquil soul.

He looked, and saw the bold young Archer stand,
His bow bent ready in his skillful hand,
Drawn towards the eye— his shoulder well depressed,
And the left foot thrown forward as a rest.

— Madanadahanaḥ (मदनदहनः) III.69-70, Trans. Ralph T. H. Griffith

To inspire passion in the ascetic Shiva and persuade him to marry Parvati, Indra sends Kama, the god of Love. Accompanied by his friend Vasanta (the Vernal Season), Kama arrives where Shiva is meditating and Parvati is serving him. Upon his arrival, the trees and plants suddenly bloom, the earth dons a premature springtime beauty, and both animals and birds exhibit signs of love, even affecting the ascetics' ability to maintain their self-control. This sudden onset of spring and Parvati’s presence momentarily distract Shiva, but he quickly regains his focus. Realizing that Kama is behind this disturbance, he becomes furious and unleashes fire from his third eye, incinerating Kama into a pile of ashes. Alarmed by this unforeseen disaster, Himalaya takes his daughter to a safer location, while Shiva disappears, thwarting Indra's plan for the time being.

Canto IV (Rati's Lament)

And then those words that made me, oh, so blest —
"Dear love, thy home is in my faithful breast!"
Alas, sweet words, too blissful to be true,
Or how couldst thou have died, nor Rati perish too?

Yes, I will fly to thee, of thee bereft,
And leave this world which thou, my life, hast left—
Cold, gloomy, now this wretched world must be,
For all its pleasures came from only thee.

— Rativilāpaḥ (रतिविलापः) IV.9-10, Trans. Ralph T. H. Griffith

Rati, Kama's widow, witnessed her husband's tragic demise during his mission and now mourns deeply. She calls upon Vasanta to prepare a funeral pyre for her to immolate herself. As preparations begin, a voice from the celestial realm reassures her that her separation from Kama is temporary; when Shiva marries Parvati, he will grant Kama his physical form, allowing Rati to reunite with her husband.

Canto V (Uma's Reward)

The silver Moon on Siva's forehead shone,
While softly spake the God in gracious tone: —
"O gentle Maiden, wise and true of soul,
Lo, now I bend beneath thy sweet control!
Won by thy Penance, and thy holy vows,
Thy willing slave Siva before thee bows!"

He spake, and rushing through her languid frame
At his dear words returning vigour came;
She knew but this, that all her cares were o'er,
Her sorrows ended, she should weep no more!

— Tapaḥphalodayaḥ (तपःफलोदयः) V.86, Trans. Ralph T. H. Griffith

Parvati, who secretly loved Shiva and desired to marry him, felt deeply disappointed and decided to pursue austere penance to achieve her goal. After obtaining her parents' permission, she ascended a Himalayan peak, later named Gaurishikhara after her, where she rigorously practiced self-mortification, undeterred by the harshest forms of asceticism. Her efforts won Shiva’s affection, prompting him to visit her hermitage disguised as a young ascetic to test her commitment. He argued skillfully against her choice, highlighting Shiva's perceived flaws, such as his love for unpleasant things, his unattractive appearance, and his poverty, suggesting he was unsuitable for a refined woman like Parvati. However, she dismissed these criticisms, finding his flaws endearing. Through her maid, she communicated her lack of interest in the ascetic's arguments. At this, he revealed his true form and declared himself her servant. Overjoyed to see Shiva before her, Parvati felt immense happiness.

Canto VI (Uma's Espousals)

I seek the Mountain-Maiden as my bride,
Our hero Son shall tame the Demon's pride, —
Thus the Priest bids the holy Fire arise,
Struck from the wood to aid the Sacrifice.

Go, ask Himalaya for the lovely Maid,
Blest are those bridals which the Holy aid;
So shall more glorious honours gild my name,
And win the father yet a prouder fame.

— Umāpradānaḥ (उमाप्रदानः) VI.28-29, Trans. Ralph T. H. Griffith

Parvati requests Shiva to seek her father's formal approval for their marriage. Shiva sends the Seven Sages, accompanied by Vasishtha's wife Arundhati to the capital city of Oshadhiprastha, which they greatly admire. Upon their arrival, Himalaya greets them respectfully and inquires about their purpose. The sages share their mission, and Himalaya happily agrees, giving his consent. They set the wedding date for four days later and return to inform Shiva before heading back to their celestial abode.

Canto VII (Uma's Bridal)

Now have they left the wedded Pair alone,
And Siva takes her hand within his own
To lead his darling to the bridal bower,
Decked with bright gold and all her sumptuous dower.
She blushes sweetly as her maidens there
Look with arch smiles and glances on the Pair,
And for one moment, while the damsels stay,
From him she loves turns her dear face away.

— Umāpariṇayaḥ (उमापरिणयः) VII.94-95, Trans. Ralph T. H. Griffith

The city of Himalaya is festively decorated for the upcoming wedding. On the wedding day, the ladies of Himalaya’s palace bathe Parvati, dress her in traditional wedding attire, and adorn her with auspicious decorations. Meanwhile, Shiva is also prepared for the ceremony by the Holy Mothers on Kailasa. He then rides his famous bull, Nandi, to Oshadhiprastha, accompanied by the Mothers, his Ganas, and other gods, and is welcomed at the city gates by Himalaya and the bride's party. His beauty captivates the spectators, especially the city’s ladies. Inside the palace, the wedding rituals, including the final blessing from Sarasvati, are performed. After the ceremony, guests depart, and Shiva stays at his father-in-law's house.