॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
माहात्म्यअथ चतुर्थोऽध्यायः
The brahmin tells Chanchulā that repentance and the hearing of this tale have already cleansed her, then recites her the whole Śiva Purāṇa. In time she gives up her body without pain, is carried to Śiva's world, and Pārvatī takes her as a companion. ब्राह्मण चंचुला से कहते हैं कि पश्चात्ताप और इस कथा के श्रवण ने उसे पहले ही शुद्ध कर दिया है, फिर उसे पूरा शिवपुराण सुनाते हैं। समय आने पर वह बिना कष्ट के शरीर त्याग देती है, शिवलोक पहुँचाई जाती है, और पार्वती उसे अपनी सखी बना लेती हैं।
१ दिष्ट्या काले प्रबुद्धासि शिवानुग्रहतो वराम् । इमां शिवपुराणस्य श्रुत्वा वैराग्यवत्कथाम् ॥
diṣṭyā kāle prabuddhāsi śivānugrahato varām | imāṃ śivapurāṇasya śrutvā vairāgyavatkathām ||
सौभाग्य से, शिव की कृपा से, शिवपुराण की इस उत्तम वैराग्यमयी कथा को सुनकर तुम समय रहते जाग गई हो।
By good fortune you have woken in time, by Śiva's grace, on hearing this excellent, dispassion-filled tale of the Śiva Purāṇa.
दिष्ट्या (diṣṭyā) — by good fortuneकाले (kāle) — in timeप्रबुद्धा असि (prabuddhā asi) — you have awakenedशिव-अनुग्रहतः (śiva-anugrahataḥ) — by Śiva’s graceवराम् (varām) — excellentइमाम् (imām) — thisशिव-पुराणस्य (śiva-purāṇasya) — of the Śiva Purāṇaश्रुत्वा (śrutvā) — having heardवैराग्यवत्-कथाम् (vairāgyavat-kathām) — the story that carries dispassion
२ मा भैषीर्द्विजपत्नि त्वं शिवस्य शरणं व्रज । शिवानुग्रहतः सर्वं पापं सद्यो विनश्यति ॥
mā bhaiṣīrdvijapatni tvaṃ śivasya śaraṇaṃ vraja | śivānugrahataḥ sarvaṃ pāpaṃ sadyo vinaśyati ||
हे ब्राह्मणपत्नी, डरो मत; शिव की शरण में जाओ। शिव की कृपा से सारा पाप तत्काल नष्ट हो जाता है।
Do not be afraid, brahmin's wife; go to Śiva for shelter. By Śiva's grace every sin is destroyed at once.
मा भैषीः (mā bhaiṣīḥ) — do not be afraidद्विज-पत्नि (dvija-patni) — O brahmin’s wifeत्वम् (tvam) — youशिवस्य (śivasya) — of Śivaशरणम् व्रज (śaraṇam vraja) — go to the refugeशिव-अनुग्रहतः (śiva-anugrahataḥ) — by Śiva’s graceसर्वम् पापम् (sarvam pāpam) — all sinसद्यः (sadyaḥ) — at onceविनश्यति (vinaśyati) — is destroyed
३ वक्ष्यामि ते परं वस्तु शिवकीर्तिसमन्वितम् । भविष्यति गतिर्येन सर्वदा ते सुखावहा ॥
vakṣyāmi te paraṃ vastu śivakīrtisamanvitam | bhaviṣyati gatiryena sarvadā te sukhāvahā ||
मैं तुम्हें शिव की कीर्ति से भरी वह परम वस्तु बताऊँगा, जिससे तुम्हारी गति सदा सुख देने वाली होगी।
I will tell you the supreme thing, full of the praise of Śiva, by which your course will be one that brings happiness always.
वक्ष्यामि (vakṣyāmi) — I shall tellते (te) — youपरम् वस्तु (param vastu) — the supreme realityशिव-कीर्ति-समन्वितम् (śiva-kīrti-samanvitam) — joined with the praise of Śivaभविष्यति (bhaviṣyati) — will beगतिः (gatiḥ) — the courseयेन (yena) — by whichसर्वदा (sarvadā) — alwaysते (te) — yourसुख-आवहा (sukha-āvahā) — bringing happiness
४ सत्कथाश्रवणादेव जाता ते मतिरीदृशी । पश्चात्तापान्विता शुद्धा वैराग्यं विषयेषु च ॥
satkathāśravaṇādeva jātā te matirīdṛśī | paścāttāpānvitā śuddhā vairāgyaṃ viṣayeṣu ca ||
उत्तम कथा सुनने मात्र से तुम्हारी बुद्धि ऐसी हो गई — पश्चात्ताप से भरी, शुद्ध, और विषयों से विरक्त।
From hearing the holy tale alone your mind has become like this — filled with repentance, made pure, and turned in dispassion from the objects of sense.
सत्-कथा-श्रवणात् एव (sat-kathā-śravaṇāt eva) — by the hearing of the true story aloneजाता (jātā) — has arisenते (te) — yourमतिः (matiḥ) — understandingईदृशी (īdṛśī) — such as thisपश्चात्ताप-अन्विता (paścāttāpa-anvitā) — filled with remorseशुद्धा (śuddhā) — pureवैराग्यम् (vairāgyam) — dispassionविषयेषु च (viṣayeṣu ca) — towards the objects of sense
५ पश्चात्तापः पापकृतां पापानां निष्कृतिः परा । सर्वेषां वर्णितं सद्भिः सर्वपापविशोधनम् ॥
paścāttāpaḥ pāpakṛtāṃ pāpānāṃ niṣkṛtiḥ parā | sarveṣāṃ varṇitaṃ sadbhiḥ sarvapāpaviśodhanam ||
पाप करने वालों के लिए पश्चात्ताप ही पापों की सबसे बड़ी निष्कृति है; सत्पुरुषों ने इसे सबके लिए समस्त पापों का शोधक कहा है।
For those who have done wrong, repentance is the highest undoing of sins; the good have called it, for everyone, the cleanser of every sin.
पश्चात्तापः (paścāttāpaḥ) — remorseपाप-कृताम् (pāpa-kṛtām) — for those who have done evilपापानाम् (pāpānām) — of sinsनिष्कृतिः (niṣkṛtiḥ) — the expiationपरा (parā) — supremeसर्वेषाम् (sarveṣām) — of them allवर्णितम् (varṇitam) — has been declaredसद्भिः (sadbhiḥ) — by the goodसर्व-पाप-विशोधनम् (sarva-pāpa-viśodhanam) — the cleanser of every sin
६ पश्चात्तापेनैव शुद्धिः प्रायश्चित्तं करोति सः । यथोपदिष्टं सद्भिरिह सर्वपापविशोधनम् ॥
paścāttāpenaiva śuddhiḥ prāyaścittaṃ karoti saḥ | yathopadiṣṭaṃ sadbhiriha sarvapāpaviśodhanam ||
पश्चात्ताप से ही शुद्धि होती है; जो पश्चात्ताप करता है वही वह प्रायश्चित्त कर लेता है जिसे सत्पुरुषों ने समस्त पापों का शोधक बताया है।
By repentance alone comes cleansing; the one who repents thereby performs the expiation which the good have taught here as the cleanser of every sin.
पश्चात्तापेन एव (paścāttāpena eva) — by remorse aloneशुद्धिः (śuddhiḥ) — purificationप्रायश्चित्तम् (prāyaścittam) — the act of atonementकरोति (karoti) — he performsसः (saḥ) — heयथा उपदिष्टम् (yathā upadiṣṭam) — as it has been taughtसद्भिः (sadbhiḥ) — by the goodइह (iha) — hereसर्व-पाप-विशोधनम् (sarva-pāpa-viśodhanam) — cleansing every sin
७ प्रायश्चित्तमधीकृत्य विधिवन्निर्भयः पुमान् । न याति सुगतिं प्रायः पश्चात्तापी न संशयः ॥
prāyaścittamadhīkṛtya vidhivannirbhayaḥ pumān | na yāti sugatiṃ prāyaḥ paścāttāpī na saṃśayaḥ ||
जो पुरुष विधिपूर्वक प्रायश्चित्त करके केवल निश्चिन्त हो जाता है, वह प्रायः उत्तम गति को नहीं पाता; जो पश्चात्ताप करता है वह पाता है — इसमें संशय नहीं।
A man who, having duly gone through expiation, merely becomes carefree does not usually reach a good state; the one who repents does — there is no doubt.
प्रायश्चित्तम् (prāyaścittam) — the atonementअधीकृत्य (adhīkṛtya) — having undertakenविधिवत् (vidhivat) — by the ruleनिर्भयः (nirbhayaḥ) — unafraidपुमान् (pumān) — a personन याति (na yāti) — does not goसुगतिम् (sugatim) — to a good endप्रायः (prāyaḥ) — as a ruleपश्चात्तापी (paścāttāpī) — one who feels remorseन संशयः (na saṃśayaḥ) — there is no doubt
८ एतच्छिवपुराणस्य कथाश्रवणतो यथा । जायते चित्तशुद्धिर्हि न तथान्यैरुपायतः ॥
etacchivapurāṇasya kathāśravaṇato yathā | jāyate cittaśuddhirhi na tathānyairupāyataḥ ||
इस शिवपुराण की कथा सुनने से जैसी चित्त की शुद्धि होती है, वैसी अन्य उपायों से नहीं होती।
The purity of mind that arises from hearing this tale of the Śiva Purāṇa does not arise so by other means.
एतत् शिव-पुराणस्य (etat śiva-purāṇasya) — of this Śiva Purāṇaकथा-श्रवणतः (kathā-śravaṇataḥ) — from the hearing of the storyयथा (yathā) — asजायते (jāyate) — arisesचित्त-शुद्धिः (citta-śuddhiḥ) — purity of mindहि (hi) — indeedन तथा (na tathā) — not soअन्यैः उपायतः (anyaiḥ upāyataḥ) — by any other means
९ शोध्यमानं दर्पणं हि यथा भवति निर्मलम् । तथैतत्कथया चेतो विशुद्धिं यात्यसंशयम् ॥
śodhyamānaṃ darpaṇaṃ hi yathā bhavati nirmalam | tathaitatkathayā ceto viśuddhiṃ yātyasaṃśayam ||
जैसे दर्पण साफ करने पर निर्मल हो जाता है, वैसे ही इस कथा से चित्त निःसंदेह विशुद्ध हो जाता है।
Just as a mirror, when cleaned, becomes clear, so by this tale the mind reaches purity — beyond doubt.
शोध्यमानम् (śodhyamānam) — being polishedदर्पणम् (darpaṇam) — a mirrorहि (hi) — indeedयथा (yathā) — asभवति (bhavati) — becomesनिर्मलम् (nirmalam) — spotlessतथा (tathā) — soएतत्-कथया (etat-kathayā) — by this storyचेतः (cetaḥ) — the mindविशुद्धिम् याति (viśuddhim yāti) — comes to purityअसंशयम् (asaṃśayam) — beyond doubt
१० विशुद्धे चेतसि शिवो नृणां तिष्ठति साम्बिकः । ततो याति विशुद्धात्मा साम्बशम्भोः परं पदम् ॥
viśuddhe cetasi śivo nṛṇāṃ tiṣṭhati sāmbikaḥ | tato yāti viśuddhātmā sāmbaśambhoḥ paraṃ padam ||
शुद्ध चित्त में मनुष्यों के लिए अम्बिकासहित शिव निवास करते हैं; तब वह विशुद्धात्मा साम्ब शम्भु के परम पद को पा लेता है।
In a purified mind Śiva dwells for men, together with Ambikā; and then the pure-souled one goes to the supreme abode of Śambhu-with-Ambā.
विशुद्धे चेतसि (viśuddhe cetasi) — in a purified mindशिवः (śivaḥ) — Śivaनृणाम् (nṛṇām) — of peopleतिष्ठति (tiṣṭhati) — abidesसाम्बिकः (sāmbikaḥ) — together with Ambikāततः (tataḥ) — thereafterयाति (yāti) — goesविशुद्ध-आत्मा (viśuddha-ātmā) — the purified soulसाम्ब-शम्भोः (sāmba-śambhoḥ) — of Śambhu with Ambāपरम् पदम् (param padam) — to the highest state
११ अतः सर्वस्य वर्गस्यैतत्कथासाधनं मतम् । एतदर्थं महादेवो निर्ममे त्वाग्रहादिमाम् ॥
ataḥ sarvasya vargasyaitatkathāsādhanaṃ matam | etadarthaṃ mahādevo nirmame tvāgrahādimām ||
इसलिए यह कथा हर वर्ग के लोगों के लिए साधन मानी गई है; इसी के लिए महादेव ने इसे आग्रहपूर्वक प्रकट किया।
So this tale is held to be the means for people of every kind; for this Mahādeva earnestly brought it forth.
अतः (ataḥ) — thereforeसर्वस्य वर्गस्य (sarvasya vargasya) — for every class of peopleएतत्-कथा-साधनम् (etat-kathā-sādhanam) — this story is the meansमतम् (matam) — is heldएतत्-अर्थम् (etat-artham) — for this very purposeमहादेवः (mahādevaḥ) — Mahādevaनिर्ममे (nirmame) — fashionedतु (tu) — indeedआग्रहात् (āgrahāt) — out of insistenceइमाम् (imām) — this
१२ कथया सिध्यति ध्यानमनया गिरिजापतेः । ध्यानाज्ज्ञानं परं तस्मात् कैवल्यं भवति ध्रुवम् ॥
kathayā sidhyati dhyānamanayā girijāpateḥ | dhyānājjñānaṃ paraṃ tasmāt kaivalyaṃ bhavati dhruvam ||
इस कथा से गिरिजापति का ध्यान सिद्ध होता है; ध्यान से परम ज्ञान, और उससे निश्चय ही कैवल्य प्राप्त होता है।
By this tale, meditation on the Lord of Girijā is accomplished; from meditation comes supreme knowledge, and from that, surely, comes release.
कथया (kathayā) — by the storyसिध्यति (sidhyati) — is accomplishedध्यानम् (dhyānam) — meditationअनया (anayā) — by thisगिरिजा-पतेः (girijā-pateḥ) — on the lord of Girijāध्यानात् (dhyānāt) — from meditationज्ञानम् (jñānam) — knowledgeपरम् (param) — supremeतस्मात् (tasmāt) — from thatकैवल्यम् (kaivalyam) — final aloneness, releaseभवति (bhavati) — comesध्रुवम् (dhruvam) — certainly
१३ असिद्धशङ्करध्यानः कथामेव शृणोति यः । स प्राप्यान्यभवे ध्यानं शम्भोर्याति परां गतिम् ॥
asiddhaśaṅkaradhyānaḥ kathāmeva śṛṇoti yaḥ | sa prāpyānyabhave dhyānaṃ śambhoryāti parāṃ gatim ||
जिसका शंकर-ध्यान अभी सिद्ध नहीं हुआ, पर जो इस कथा को सुन लेता है, वह दूसरे जन्म में वह ध्यान पाकर शम्भु की परम गति को प्राप्त होता है।
One whose meditation on Śaṅkara is not yet perfected, but who at least hears this tale, gains that meditation in another birth and reaches Śambhu's highest state.
असिद्ध-शङ्कर-ध्यानः (asiddha-śaṅkara-dhyānaḥ) — one whose meditation on Śaṅkara is not yet perfectedकथाम् एव (kathām eva) — the story aloneशृणोति (śṛṇoti) — hearsयः (yaḥ) — whoसः (saḥ) — heप्राप्य (prāpya) — having attainedअन्य-भवे (anya-bhave) — in another birthध्यानम् (dhyānam) — that meditationशम्भोः (śambhoḥ) — of Śambhuयाति (yāti) — goesपराम् गतिम् (parām gatim) — to the highest goal
१४ एतत्कथाश्रवणतः कृत्वा ध्यानमुमापतेः । ते पश्चात्तापिनः पापा बहवः सिद्धिमागताः ॥
etatkathāśravaṇataḥ kṛtvā dhyānamumāpateḥ | te paścāttāpinaḥ pāpā bahavaḥ siddhimāgatāḥ ||
इस कथा को सुनकर और उमापति का ध्यान करके बहुत-से पश्चात्तापी पापी सिद्धि को प्राप्त हो चुके हैं।
By hearing this tale and so meditating on Umā's lord, many repentant sinners have reached perfection.
एतत्-कथा-श्रवणतः (etat-kathā-śravaṇataḥ) — from hearing this storyकृत्वा (kṛtvā) — having madeध्यानम् (dhyānam) — meditationउमा-पतेः (umā-pateḥ) — on the lord of Umāते (te) — thoseपश्चात्तापिनः (paścāttāpinaḥ) — who felt remorseपापाः (pāpāḥ) — sinnersबहवः (bahavaḥ) — manyसिद्धिम् आगताः (siddhim āgatāḥ) — have reached perfection
१५ सर्वेषां श्रेयसां बीजं सत्कथाश्रवणं नृणाम् । यथावर्त्म समाराध्यं भवबन्धगदापहम् ॥
sarveṣāṃ śreyasāṃ bījaṃ satkathāśravaṇaṃ nṛṇām | yathāvartma samārādhyaṃ bhavabandhagadāpaham ||
उत्तम कथा का श्रवण मनुष्यों के समस्त कल्याणों का बीज है; इसे विधि के अनुसार सेवना चाहिए, यह भव-बन्धन रूपी रोग को हरने वाला है।
Hearing the holy tale is the seed of every good for men; it is to be honoured according to the prescribed way, and it takes away the disease that is bondage to the world.
सर्वेषाम् श्रेयसाम् (sarveṣām śreyasām) — of all good thingsबीजम् (bījam) — the seedसत्-कथा-श्रवणम् (sat-kathā-śravaṇam) — the hearing of the true storyनृणाम् (nṛṇām) — for peopleयथा-वर्त्म (yathā-vartma) — according to the way laid downसमाराध्यम् (samārādhyam) — to be pursuedभव-बन्ध-गद-अपहम् (bhava-bandha-gada-apaham) — taking away the disease that is bondage to becoming
१६ कथाश्रवणतः शम्भोर्मननाच्च ततो हृदा । निदिध्यासनतश्चैव चित्तशुद्धिर्भवत्यलम् ॥
kathāśravaṇataḥ śambhormananācca tato hṛdā | nididhyāsanataścaiva cittaśuddhirbhavatyalam ||
शम्भु की कथा सुनने से, फिर हृदय से उसका मनन करने से, और निदिध्यासन से पूर्ण चित्तशुद्धि हो जाती है।
From hearing Śambhu's tale, then from turning it over in the heart, and from steady dwelling on it, full purity of mind comes about.
कथा-श्रवणतः (kathā-śravaṇataḥ) — from hearing the storyशम्भोः (śambhoḥ) — of Śambhuमननात् च (mananāt ca) — and from pondering itततः (tataḥ) — thereafterहृदा (hṛdā) — with the heartनिदिध्यासनतः च एव (nididhyāsanataḥ ca eva) — and from steady contemplationचित्त-शुद्धिः (citta-śuddhiḥ) — purity of mindभवति (bhavati) — comes aboutअलम् (alam) — fully
१७ अतो भक्तिर्महेशस्य पुत्राभ्यां भवति ध्रुवम् । तदनुग्रहतो दिव्या ततो मुक्तिर्न संशयः ॥
ato bhaktirmaheśasya putrābhyāṃ bhavati dhruvam | tadanugrahato divyā tato muktirna saṃśayaḥ ||
इससे महेश की भक्ति अपने दो पुत्रों के साथ निश्चय ही उत्पन्न होती है; उनकी कृपा से वह दिव्य हो जाती है, और उससे मुक्ति मिलती है — इसमें संशय नहीं।
From this, devotion to Maheśa surely arises, with its two sons; by his grace it becomes divine, and from that comes release — no doubt.
NoteThe "two sons" of devotion are knowledge and dispassion — the pairing the chapter has been building toward.
अतः (ataḥ) — from thatभक्तिः (bhaktiḥ) — devotionमहेशस्य (maheśasya) — to Maheśaपुत्राभ्याम् (putrābhyām) — through his two sonsभवति (bhavati) — arisesध्रुवम् (dhruvam) — surelyतत्-अनुग्रहतः (tat-anugrahataḥ) — by their graceदिव्या (divyā) — divineततः (tataḥ) — thereafterमुक्तिः (muktiḥ) — releaseन संशयः (na saṃśayaḥ) — without doubt
१८ तद्विहीनः पशुर्ज्ञेयो मायाबन्धनसक्तधीः । संसारबन्धनान्नैव मुक्तो भवति स ध्रुवम् ॥
tadvihīnaḥ paśurjñeyo māyābandhanasaktadhīḥ | saṃsārabandhanānnaiva mukto bhavati sa dhruvam ||
उससे रहित मनुष्य को पशु समझना चाहिए, जिसकी बुद्धि माया के बन्धन में लगी है; वह निश्चय ही संसार-बन्धन से मुक्त नहीं होता।
One without it is to be known as a beast, his mind stuck in the bonds of māyā; he is surely never freed from the bondage of saṃsāra.
तत्-विहीनः (tat-vihīnaḥ) — one without thatपशुः (paśuḥ) — a beastज्ञेयः (jñeyaḥ) — is to be known asमाया-बन्धन-सक्त-धीः (māyā-bandhana-sakta-dhīḥ) — his mind caught in the bonds of māyāसंसार-बन्धनात् (saṃsāra-bandhanāt) — from the bondage of the worldन एव (na eva) — neverमुक्तः (muktaḥ) — freeभवति (bhavati) — becomesसः (saḥ) — heध्रुवम् (dhruvam) — surely
१९ अतो हि द्विजपत्नि त्वं विषयेभ्यो निवृत्तधीः । शृणु शम्भोः कथां चैतां भक्त्या परमपावनीम् ॥
ato hi dvijapatni tvaṃ viṣayebhyo nivṛttadhīḥ | śṛṇu śambhoḥ kathāṃ caitāṃ bhaktyā paramapāvanīm ||
इसलिए, हे ब्राह्मणपत्नी, विषयों से बुद्धि हटाकर तुम भक्ति के साथ शम्भु की इस परम पावन कथा को सुनो।
So, brahmin's wife, with your mind drawn back from the objects of sense, listen with devotion to this supremely purifying tale of Śambhu.
अतः (ataḥ) — thereforeहि (hi) — indeedद्विज-पत्नि (dvija-patni) — O brahmin’s wifeत्वम् (tvam) — youविषयेभ्यः (viṣayebhyaḥ) — from the objects of senseनिवृत्त-धीः (nivṛtta-dhīḥ) — your mind turned awayशृणु (śṛṇu) — hearशम्भोः (śambhoḥ) — of Śambhuकथाम् च एताम् (kathām ca etām) — this storyभक्त्या (bhaktyā) — with devotionपरम-पावनीम् (parama-pāvanīm) — utterly purifying
२० शृण्वन्त्याः सत्कथामेतां शङ्करस्य परात्मनः । शुद्धिमेष्यति चेतस्ते ततो मुक्तिमवाप्स्यसि ॥
śṛṇvantyāḥ satkathāmetāṃ śaṅkarasya parātmanaḥ | śuddhimeṣyati cetaste tato muktimavāpsyasi ||
परमात्मा शंकर की इस उत्तम कथा को सुनते हुए तुम्हारा चित्त शुद्धि को प्राप्त होगा, और उससे तुम मुक्ति पाओगी।
As you hear this holy tale of Śaṅkara, the supreme Self, your mind will come to purity, and from that you will attain release.
शृण्वन्त्याः (śṛṇvantyāḥ) — for you who hearसत्-कथाम् एताम् (sat-kathām etām) — this true storyशङ्करस्य (śaṅkarasya) — of Śaṅkaraपर-आत्मनः (para-ātmanaḥ) — the supreme Selfशुद्धिम् एष्यति (śuddhim eṣyati) — will come to purityचेतः (cetaḥ) — the mindते (te) — yourततः (tataḥ) — thereafterमुक्तिम् अवाप्स्यसि (muktim avāpsyasi) — you will attain release
२१ ध्यायतः शिवपादाब्जं चेतसा निर्मलेन वै । एकेन जन्मना मुक्तिः सत्यं सत्यं वदाम्यहम् ॥
dhyāyataḥ śivapādābjaṃ cetasā nirmalena vai | ekena janmanā muktiḥ satyaṃ satyaṃ vadāmyaham ||
जो निर्मल चित्त से शिव के चरण-कमल का ध्यान करता है, उसे एक ही जन्म में मुक्ति मिलती है — मैं सत्य-सत्य कहता हूँ।
For one who meditates on Śiva's lotus feet with a clear mind, release comes in a single birth — truly, truly I say it.
ध्यायतः (dhyāyataḥ) — for one who meditates onशिव-पाद-अब्जम् (śiva-pāda-abjam) — the lotus feet of Śivaचेतसा निर्मलेन (cetasā nirmalena) — with a spotless mindवै (vai) — indeedएकेन जन्मना (ekena janmanā) — in a single birthमुक्तिः (muktiḥ) — releaseसत्यम् सत्यम् (satyam satyam) — truly, trulyवदामि अहम् (vadāmi aham) — I say
२२ इत्युक्त्वा स द्विजवरो वरः शैवः कृपार्द्रधीः । तूष्णीं बभूव शुद्धात्मा शिवध्यानपरायणः ॥
ityuktvā sa dvijavaro varaḥ śaivaḥ kṛpārdradhīḥ | tūṣṇīṃ babhūva śuddhātmā śivadhyānaparāyaṇaḥ ||
यह कहकर वह श्रेष्ठ ब्राह्मण, बड़ा शिवभक्त, करुणा से आर्द्र चित्त वाला, शुद्धात्मा, शिव-ध्यान में लीन होकर मौन हो गया।
Having said this, that best of brahmins, a great Śaiva, his mind soft with compassion, fell silent — pure-souled, given over to meditation on Śiva.
इति उक्त्वा (iti uktvā) — having spoken thusसः (saḥ) — heद्विज-वरः (dvija-varaḥ) — the best of brahminsवरः शैवः (varaḥ śaivaḥ) — a foremost devotee of Śivaकृपा-आर्द्र-धीः (kṛpā-ārdra-dhīḥ) — his mind moist with compassionतूष्णीम् बभूव (tūṣṇīm babhūva) — fell silentशुद्ध-आत्मा (śuddha-ātmā) — pure of soulशिव-ध्यान-परायणः (śiva-dhyāna-parāyaṇaḥ) — given wholly to meditation on Śiva
२३ अथ बिन्दुगपत्नी सा चञ्चुलाह्वा प्रसन्नधीः । इत्युक्ता तेन विप्रेण समासीद्बाष्पलोचना ॥
atha bindugapatnī sā cañculāhvā prasannadhīḥ | ityuktā tena vipreṇa samāsīdbāṣpalocanā ||
तब बिन्दुग की पत्नी, चंचुला नाम वाली, प्रसन्न मन से, उस ब्राह्मण के ऐसा कहने पर आँखों में आँसू लिए बैठ गई।
Then Bindu's wife, the one called Chanchulā, her mind now glad, spoken to thus by that brahmin, sat with tears in her eyes.
अथ (atha) — thenबिन्दुग-पत्नी (binduga-patnī) — Bindhuga’s wifeसा (sā) — sheचञ्चुला-आह्वा (cañculā-āhvā) — named Cañculāप्रसन्न-धीः (prasanna-dhīḥ) — her mind grown clearइति उक्ता (iti uktā) — thus addressedतेन विप्रेण (tena vipreṇa) — by that brahminसमासीत् (samāsīt) — becameबाष्प-लोचना (bāṣpa-locanā) — her eyes filled with tears
२४ पपातारं द्विजेन्द्रस्य पादयोस्तस्य हृष्टधीः । चञ्चुला साञ्जलिः सा च कृतार्थास्मीत्यभाषत ॥
papātāraṃ dvijendrasya pādayostasya hṛṣṭadhīḥ | cañculā sāñjaliḥ sā ca kṛtārthāsmītyabhāṣata ||
हर्षित हृदय वाली चंचुला उस ब्राह्मण-श्रेष्ठ के चरणों में उत्सुकता से गिर पड़ी और हाथ जोड़कर बोली — “मैं कृतार्थ हो गई।”
Chanchulā, her heart full, fell eagerly at the feet of that chief of brahmins and, hands joined, said: “I am fulfilled.”
पपात (papāta) — she fellआरम् (āram) — straightwayद्विज-इन्द्रस्य (dvija-indrasya) — of that lord among brahminsपादयोः (pādayoḥ) — at the feetतस्य (tasya) — hisहृष्ट-धीः (hṛṣṭa-dhīḥ) — with a gladdened mindचञ्चुला (cañculā) — Cañculāस-अञ्जलिः (sa-añjaliḥ) — palms joinedसा च (sā ca) — and sheकृत-अर्था अस्मि इति (kṛta-arthā asmi iti) — “my purpose is fulfilled”अभाषत (abhāṣata) — said
२५ अथ सोत्थाय सातङ्का साञ्जलिर्गद्गदाक्षरम् । तमुवाच महाशैवं द्विजं वैराग्ययुक्सुधीः ॥
atha sotthāya sātaṅkā sāñjalirgadgadākṣaram | tamuvāca mahāśaivaṃ dvijaṃ vairāgyayuksudhīḥ ||
फिर उठकर, भयभीत, हाथ जोड़े, गद्गद वाणी में, वैराग्य से युक्त उस सुबुद्धि स्त्री ने उस महान शिवभक्त ब्राह्मण से कहा।
Then, rising, still fearful, hands joined, in a faltering voice, that woman of good sense, filled with dispassion, spoke to the great Śaiva brahmin.
अथ (atha) — thenसा उत्थाय (sā utthāya) — she, having risenस-आतङ्का (sa-ātaṅkā) — in aweस-अञ्जलिः (sa-añjaliḥ) — palms joinedगद्गद-अक्षरम् (gadgada-akṣaram) — in a voice breakingतम् उवाच (tam uvāca) — said to himमहा-शैवम् (mahā-śaivam) — that great devotee of Śivaद्विजम् (dvijam) — the brahminवैराग्य-युक्-सुधीः (vairāgya-yuk-sudhīḥ) — of clear mind, joined with dispassion
२६ ब्रह्मन् शैववर स्वामिन् धन्यस्त्वं परमार्थदृक् । परोपकारनिरतो वर्णनीयः सुसाधुषु ॥
brahman śaivavara svāmin dhanyastvaṃ paramārthadṛk | paropakāranirato varṇanīyaḥ susādhuṣu ||
हे ब्रह्मन्, शिवभक्तों में श्रेष्ठ, हे स्वामी — आप धन्य हैं, परमार्थ के दर्शी, सदा परोपकार में लगे, सज्जनों में प्रशंसा के योग्य।
Brahmin, best of Śaivas, master — you are blessed, a seer of the highest truth, ever bent on helping others, praiseworthy among the truly good.
ब्रह्मन् (brahman) — O brahminशैव-वर (śaiva-vara) — O best of Śiva’s devoteesस्वामिन् (svāmin) — O masterधन्यः त्वम् (dhanyaḥ tvam) — blessed are youपरम-अर्थ-दृक् (parama-artha-dṛk) — seer of the highest truthपर-उपकार-निरतः (para-upakāra-nirataḥ) — given to the good of othersवर्णनीयः (varṇanīyaḥ) — to be praisedसु-साधुषु (su-sādhuṣu) — among the good
२७ उद्धरोद्धर मां साधो पतन्तीं नरकार्णवे । श्रुत्वायां सुकथां शैवीं पुराणार्थविजृम्भिताम् ॥
uddharoddhara māṃ sādho patantīṃ narakārṇave | śrutvāyāṃ sukathāṃ śaivīṃ purāṇārthavijṛmbhitām ||
Doubtful readingThis verse is doubtful since it does not adhere to anuṣṭubh chhanda.
हे साधो, नरक के सागर में गिरती हुई मुझे उबारिए, उबारिए — अब जब मैंने पुराण के अर्थ से भरी वह सुन्दर शैव कथा सुन ली है।
Lift me up, lift me up, good sir, as I fall into the ocean of hell — now that I have heard the fine Śaiva tale, unfolded with the meaning of the Purāṇa.
उद्धर उद्धर (uddhara uddhara) — lift me up, lift me upमाम् (mām) — meसाधो (sādho) — O holy oneपतन्तीम् (patantīm) — fallingनरक-अर्णवे (naraka-arṇave) — into the ocean of hellश्रुत्वा (śrutvā) — having heardअयाम् (ayām) — thisसु-कथाम् (su-kathām) — fine storyशैवीम् (śaivīm) — of Śivaपुराण-अर्थ-विजृम्भिताम् (purāṇa-artha-vijṛmbhitām) — unfolding the meaning of the Purāṇa
२८ विरक्तधीरहं जाता विषयेभ्यश्च सर्वतः । सुश्रद्धा महती ह्येतत्पुराणश्रवणेऽधुना ॥
viraktadhīrahaṃ jātā viṣayebhyaśca sarvataḥ | suśraddhā mahatī hyetatpurāṇaśravaṇe'dhunā ||
मेरी बुद्धि सब विषयों से पूरी तरह विरक्त हो गई है, और अब इस पुराण के श्रवण में मुझे बड़ी श्रद्धा है।
My mind has turned away from every object of sense, and now there is a great, true faith in me for the hearing of this Purāṇa.
विरक्त-धीः (virakta-dhīḥ) — my mind turned awayअहम् (aham) — Iजाता (jātā) — have becomeविषयेभ्यः च (viṣayebhyaḥ ca) — from the objects of senseसर्वतः (sarvataḥ) — entirelyसु-श्रद्धा (su-śraddhā) — a fine faithमहती (mahatī) — greatहि (hi) — indeedएतत्-पुराण-श्रवणे (etat-purāṇa-śravaṇe) — in hearing this Purāṇaअधुना (adhunā) — now
२९ इत्युक्त्वा साञ्जलिः सा वै सम्प्राप्य तदनुग्रहम् । तत्पुराणं श्रोतुकामातिष्ठत्तत्सेवने रता ॥
ityuktvā sāñjaliḥ sā vai samprāpya tadanugraham | tatpurāṇaṃ śrotukāmātiṣṭhattatsevane ratā ||
यह कहकर, हाथ जोड़े, और उनका अनुग्रह पाकर, वह उस पुराण को सुनने की इच्छा से उनकी सेवा में लगी वहीं रहने लगी।
Having said this, hands joined, and having received his grace, she stayed on, eager to hear that Purāṇa, devoted to serving him.
इति उक्त्वा (iti uktvā) — having spoken thusस-अञ्जलिः (sa-añjaliḥ) — palms joinedसा वै (sā vai) — she indeedसम्प्राप्य (samprāpya) — having obtainedतत्-अनुग्रहम् (tat-anugraham) — his favourतत्-पुराणम् (tat-purāṇam) — that Purāṇaश्रोतु-कामा (śrotu-kāmā) — desiring to hearअतिष्ठत् (atiṣṭhat) — she stayed onतत्-सेवने रता (tat-sevane ratā) — given to the service of it
३० अथ शैववरो विप्रस्तस्मिन्नेव स्थले सुधीः । सत्कथां श्रावयामास तत्पुराणस्य तां स्त्रियम् ॥
atha śaivavaro viprastasminneva sthale sudhīḥ | satkathāṃ śrāvayāmāsa tatpurāṇasya tāṃ striyam ||
तब उस शिवभक्त-श्रेष्ठ सुबुद्धि ब्राह्मण ने उसी स्थान पर उस स्त्री को उस पुराण की उत्तम कथा सुनाई।
Then that best of Śaivas, the wise brahmin, in that very place recited the holy tale of the Purāṇa to that woman.
अथ (atha) — thenशैव-वरः (śaiva-varaḥ) — that foremost devotee of Śivaविप्रः (vipraḥ) — the brahminतस्मिन् एव स्थले (tasmin eva sthale) — in that very placeसुधीः (sudhīḥ) — the wise oneसत्-कथाम् (sat-kathām) — the true storyश्रावयामास (śrāvayāmāsa) — caused to be heardतत्-पुराणस्य (tat-purāṇasya) — of that Purāṇaताम् स्त्रियम् (tām striyam) — to that woman
३१ इत्थं तस्मिन् महाक्षेत्रे तस्मादेव द्विजोत्तमात् । कथां शिवपुराणस्य सा शुश्राव महोत्तमाम् ॥
itthaṃ tasmin mahākṣetre tasmādeva dvijottamāt | kathāṃ śivapurāṇasya sā śuśrāva mahottamām ||
इस प्रकार उस महाक्षेत्र में उसने उसी ब्राह्मण-श्रेष्ठ से शिवपुराण की परम उत्तम कथा सुनी।
So in that great holy field she heard, from that very best of brahmins, the supremely excellent tale of the Śiva Purāṇa.
इत्थम् (ittham) — thusतस्मिन् महा-क्षेत्रे (tasmin mahā-kṣetre) — in that great holy fieldतस्मात् एव (tasmāt eva) — from that veryद्विज-उत्तमात् (dvija-uttamāt) — best of brahminsकथाम् (kathām) — the storyशिव-पुराणस्य (śiva-purāṇasya) — of the Śiva Purāṇaसा (sā) — sheशुश्राव (śuśrāva) — heardमहा-उत्तमाम् (mahā-uttamām) — the greatest of all
३२ भक्तिज्ञानविरागाणां वर्धिनीं मुक्तिदायिनीम् । बभूव सुकृतार्था सा श्रुत्वा तां सत्कथां पराम् ॥
bhaktijñānavirāgāṇāṃ vardhinīṃ muktidāyinīm | babhūva sukṛtārthā sā śrutvā tāṃ satkathāṃ parām ||
भक्ति, ज्ञान और वैराग्य को बढ़ाने वाली, मुक्ति देने वाली उस परम उत्तम कथा को सुनकर वह भली प्रकार कृतार्थ हो गई।
Hearing that supreme, holy tale — which increases devotion, knowledge and dispassion and grants release — she became truly fulfilled.
भक्ति-ज्ञान-विरागाणाम् (bhakti-jñāna-virāgāṇām) — of devotion, knowledge and dispassionवर्धिनीम् (vardhinīm) — the increaserमुक्ति-दायिनीम् (mukti-dāyinīm) — the giver of releaseबभूव (babhūva) — she becameसु-कृत-अर्था (su-kṛta-arthā) — one whose purpose was well fulfilledसा (sā) — sheश्रुत्वा (śrutvā) — having heardताम् सत्-कथाम् पराम् (tām sat-kathām parām) — that supreme true story
३३ सद्गुरोस्तस्य कृपया शुद्धचित्ता च सा द्रुतम् । शिवानुग्रहतः शम्भोः रूपध्यानमवाप ह ॥
sadgurostasya kṛpayā śuddhacittā ca sā drutam | śivānugrahataḥ śambhoḥ rūpadhyānamavāpa ha ||
उस सद्गुरु की कृपा से उसका चित्त शीघ्र ही शुद्ध हो गया, और शिव के अनुग्रह से उसे शम्भु के रूप का ध्यान प्राप्त हुआ।
By the grace of that true teacher her mind was quickly made pure, and by Śiva's favour she gained the meditation on Śambhu's form.
सत्-गुरोः तस्य (sat-guroḥ tasya) — of that true teacherकृपया (kṛpayā) — by the graceशुद्ध-चित्ता (śuddha-cittā) — pure in mindच सा (ca sā) — and sheद्रुतम् (drutam) — swiftlyशिव-अनुग्रहतः (śiva-anugrahataḥ) — by Śiva’s graceशम्भोः (śambhoḥ) — of Śambhuरूप-ध्यानम् (rūpa-dhyānam) — meditation on his formअवाप ह (avāpa ha) — did indeed attain
३४ इत्थं सद्गुरुमाश्रित्य सा प्राप्तशिवसन्मतिः । दध्यौ मुहुर्मुहुः शम्भोश्चिदानन्दमयं वपुः ॥
itthaṃ sadgurumāśritya sā prāptaśivasanmatiḥ | dadhyau muhurmuhuḥ śambhościdānandamayaṃ vapuḥ ||
इस प्रकार सद्गुरु का आश्रय लेकर, शिव में लगी उत्तम बुद्धि पाकर, वह बार-बार शम्भु के चिदानन्दमय स्वरूप का ध्यान करने लगी।
Thus, having taken refuge in the true teacher and gained a right mind fixed on Śiva, she meditated again and again on Śambhu's body of consciousness and bliss.
इत्थम् (ittham) — in this wayसत्-गुरुम् आश्रित्य (sat-gurum āśritya) — having taken refuge in a true teacherसा (sā) — sheप्राप्त-शिव-सत्-मतिः (prāpta-śiva-sat-matiḥ) — having gained a true mind set on Śivaदध्यौ (dadhyau) — meditatedमुहुः मुहुः (muhuḥ muhuḥ) — again and againशम्भोः (śambhoḥ) — of Śambhuचित्-आनन्द-मयम् (cit-ānanda-mayam) — made of consciousness and blissवपुः (vapuḥ) — on the form
३५ स्नात्वा तीर्थजले नित्यं जटावल्कलधारिणी । भस्मोद्धूलितसर्वाङ्गी रुद्राक्षकृतभूषणा ॥
snātvā tīrthajale nityaṃ jaṭāvalkaladhāriṇī | bhasmoddhūlitasarvāṅgī rudrākṣakṛtabhūṣaṇā ||
प्रतिदिन तीर्थ के जल में स्नान करके, जटा और वल्कल धारण किए, समस्त अंगों पर भस्म लगाए, रुद्राक्ष के आभूषण पहने —
Bathing daily in the water of the holy place, wearing matted hair and bark, her whole body dusted with ash, adorned with rudrākṣa beads —
स्नात्वा (snātvā) — having bathedतीर्थ-जले (tīrtha-jale) — in the water of the holy fordनित्यम् (nityam) — dailyजटा-वल्कल-धारिणी (jaṭā-valkala-dhāriṇī) — wearing matted hair and bark clothभस्म-उद्धूलित-सर्व-अङ्गी (bhasma-uddhūlita-sarva-aṅgī) — every limb dusted with ashरुद्राक्ष-कृत-भूषणा (rudrākṣa-kṛta-bhūṣaṇā) — adorned with rudrākṣa
३६ शिवनामजपासक्ता वाग्यता मितभोजना । गुरूपदिष्टमार्गेण सा शिवं समतोषयत् ॥
śivanāmajapāsaktā vāgyatā mitabhojanā | gurūpadiṣṭamārgeṇa sā śivaṃ samatoṣayat ||
— शिव के नाम-जप में लगी, वाणी को संयत रखे, अल्प भोजन करती हुई, गुरु के बताए मार्ग से उसने शिव को प्रसन्न किया।
— given to the repetition of Śiva's name, restrained in speech, eating little, by the path her teacher had shown she brought Śiva to be pleased.
शिव-नाम-जप-आसक्ता (śiva-nāma-japa-āsaktā) — intent on repeating Śiva’s nameवाक्-यता (vāk-yatā) — restrained in speechमित-भोजना (mita-bhojanā) — eating sparinglyगुरु-उपदिष्ट-मार्गेण (guru-upadiṣṭa-mārgeṇa) — by the path her teacher had shownसा (sā) — sheशिवम् (śivam) — Śivaसमतोषयत् (samatoṣayat) — brought to contentment
३७ एवं तस्याश्चञ्चुलायाः कुर्वन्त्या ध्यानमुत्तमम् । बहुकालो व्यतीयाय शम्भोस्तत्रैव शौनक ॥
evaṃ tasyāścañculāyāḥ kurvantyā dhyānamuttamam | bahukālo vyatīyāya śambhostatraiva śaunaka ||
इस प्रकार, हे शौनक, उस चंचुला का शम्भु का उत्तम ध्यान करते हुए वहीं बहुत समय बीत गया।
So, Śaunaka, as that Chanchulā kept up her high meditation, a long time passed for her right there, on Śambhu.
एवम् (evam) — thusतस्याः चञ्चुलायाः (tasyāḥ cañculāyāḥ) — of that Cañculāकुर्वन्त्याः (kurvantyāḥ) — as she practisedध्यानम् उत्तमम् (dhyānam uttamam) — the highest meditationबहु-कालः (bahu-kālaḥ) — a long timeव्यतीयाय (vyatīyāya) — passedशम्भोः (śambhoḥ) — on Śambhuतत्र एव (tatra eva) — in that very placeशौनक (śaunaka) — O Śaunaka
३८ अथ कालेन पूर्णेन भक्तित्रिकसमन्विता । समुत्ससर्ज देहं स्वमनायासेन चञ्चुला ॥
atha kālena pūrṇena bhaktitrikasamanvitā | samutsasarja dehaṃ svamanāyāsena cañculā ||
फिर समय पूरा होने पर, तीनों (भक्ति, ज्ञान, वैराग्य) से युक्त चंचुला ने बिना किसी कष्ट के अपना शरीर त्याग दिया।
Then, when her time was full, endowed with the threefold devotion, Chanchulā gave up her body without any struggle.
अथ (atha) — thenकालेन पूर्णेन (kālena pūrṇena) — when the time was fullभक्ति-त्रिक-समन्विता (bhakti-trika-samanvitā) — joined with the three — devotion, knowledge, dispassionसमुत्ससर्ज (samutsasarja) — she laid downदेहम् स्वम् (deham svam) — her own bodyअनायासेन (anāyāsena) — without struggleचञ्चुला (cañculā) — Cañculā
३९ विमानं द्रुतमायान्तं प्रेषितं त्रिपुरारिणा । दिव्यं स्वगणसंयुक्तं नानाशोभासमन्वितम् ॥
vimānaṃ drutamāyāntaṃ preṣitaṃ tripurāriṇā | divyaṃ svagaṇasaṃyuktaṃ nānāśobhāsamanvitam ||
त्रिपुर के नाशक शिव का भेजा हुआ एक दिव्य विमान तेज़ी से आया — उनके गणों से युक्त, अनेक शोभाओं से भरा।
A celestial chariot, sent by the destroyer of Tripura, came swiftly — filled with his own attendants, bright with many splendours.
विमानम् (vimānam) — a sky-chariotद्रुतम् (drutam) — swiftlyआयान्तम् (āyāntam) — comingप्रेषितम् (preṣitam) — sentत्रिपुरारिणा (tripurāriṇā) — by the foe of Tripuraदिव्यम् (divyam) — divineस्व-गण-संयुक्तम् (sva-gaṇa-saṃyuktam) — with his own attendants aboardनाना-शोभा-समन्वितम् (nānā-śobhā-samanvitam) — adorned with beauty of every kind
४० अथ तत्र समारूढा महेशानुचरैर्वरैः । नीता शिवपुरीं सद्यो ध्वस्तसर्वमला च सा ॥
atha tatra samārūḍhā maheśānucarairvaraiḥ | nītā śivapurīṃ sadyo dhvastasarvamalā ca sā ||
फिर उस पर चढ़ी हुई वह, जिसके सारे मल मिट चुके थे, महेश के श्रेष्ठ पार्षदों द्वारा तत्काल शिवपुरी ले जाई गई।
Then, mounted on it, she was carried at once to Śiva's city by Maheśa's noble attendants, all her stain wiped away.
अथ (atha) — thenतत्र (tatra) — upon itसमारूढा (samārūḍhā) — having mountedमहेश-अनुचरैः वरैः (maheśa-anucaraiḥ varaiḥ) — by Maheśa’s noble attendantsनीता (nītā) — was ledशिव-पुरीम् (śiva-purīm) — to Śiva’s cityसद्यः (sadyaḥ) — at onceध्वस्त-सर्व-मला (dhvasta-sarva-malā) — every stain destroyedच सा (ca sā) — and she
४१ दिव्यरूपधरा दिव्या दिव्यावयवशालिनी । चन्द्रार्धशेखरा गौरी विलसद्दिव्यभूषणा ॥
divyarūpadharā divyā divyāvayavaśālinī | candrārdhaśekharā gaurī vilasaddivyabhūṣaṇā ||
अब वह दिव्य रूप वाली — तेजस्वी, दिव्य अवयवों से सुशोभित, गौरवर्ण, मस्तक पर अर्धचन्द्र धारण किए, दिव्य आभूषणों से दमकती हुई।
She now bore a divine form — radiant, graced with divine limbs, fair, a half-moon on her crown, shining with divine ornaments.
दिव्य-रूप-धरा (divya-rūpa-dharā) — bearing a divine formदिव्या (divyā) — radiantदिव्य-अवयव-शालिनी (divya-avayava-śālinī) — graced with heavenly limbsचन्द्र-अर्ध-शेखरा (candra-ardha-śekharā) — crowned with the half-moonगौरी (gaurī) — fair as Gaurīविलसत्-दिव्य-भूषणा (vilasat-divya-bhūṣaṇā) — shining with heavenly ornaments
४२ गत्वा तत्र महादेवं सा ददर्श त्रिलोचनम् । विष्णुब्रह्मादिभिर्देवैः सेव्यमानं सनातनम् ॥
gatvā tatra mahādevaṃ sā dadarśa trilocanam | viṣṇubrahmādibhirdevaiḥ sevyamānaṃ sanātanam ||
वहाँ पहुँचकर उसने त्रिनेत्रधारी महादेव को देखा, उन सनातन को, जिनकी विष्णु, ब्रह्मा आदि देवता सेवा कर रहे थे।
Arriving there she saw the three-eyed Mahādeva, the eternal one, served by Viṣṇu, Brahmā and the other gods.
गत्वा (gatvā) — having goneतत्र (tatra) — thereमहादेवम् (mahādevam) — Mahādevaसा ददर्श (sā dadarśa) — she beheldत्रि-लोचनम् (tri-locanam) — the three-eyed oneविष्णु-ब्रह्म-आदिभिः देवैः (viṣṇu-brahma-ādibhiḥ devaiḥ) — by Viṣṇu, Brahmā and the other godsसेव्यमानम् (sevyamānam) — being servedसनातनम् (sanātanam) — the everlasting
४३ गणेशभृङ्गिनन्दीशवीरभद्रेश्वरादिभिः । उपास्यमानं सद्भक्त्या कोटिसूर्यसमप्रभम् ॥
gaṇeśabhṛṅginandīśavīrabhadreśvarādibhiḥ | upāsyamānaṃ sadbhaktyā koṭisūryasamaprabham ||
— गणेश, भृंगी, नन्दीश, वीरभद्रेश्वर आदि से सच्ची भक्ति के साथ उपासित, करोड़ों सूर्यों के समान तेजस्वी,
— worshipped with true devotion by Gaṇeśa, Bhṛṅgi, Nandīśa, Vīrabhadreśvara and the rest, blazing like ten million suns,
गणेश-भृङ्गि-नन्दीश-वीरभद्र-ईश्वर-आदिभिः (gaṇeśa-bhṛṅgi-nandīśa-vīrabhadra-īśvara-ādibhiḥ) — by Gaṇeśa, Bhṛṅgi, Nandīśa, Vīrabhadra and the restउपास्यमानम् (upāsyamānam) — being worshippedसत्-भक्त्या (sat-bhaktyā) — with true devotionकोटि-सूर्य-सम-प्रभम् (koṭi-sūrya-sama-prabham) — bright as ten million suns
४४ नीलग्रीवं पञ्चवक्त्रं त्र्यम्बकं चन्द्रशेखरम् । वामाङ्गे बिभ्रतं गौरीं विद्युत्पुञ्जसमप्रभाम् ॥
nīlagrīvaṃ pañcavaktraṃ tryambakaṃ candraśekharam | vāmāṅge bibhrataṃ gaurīṃ vidyutpuñjasamaprabhām ||
— नीलकण्ठ, पाँच मुख वाले, त्रिनेत्र, चन्द्रशेखर, अपने वाम अंग में बिजली के पुंज जैसी तेजस्वी गौरी को धारण किए,
— blue-throated, five-faced, three-eyed, moon-crested, bearing on his left side Gaurī, radiant as a mass of lightning,
नील-ग्रीवम् (nīla-grīvam) — blue-throatedपञ्च-वक्त्रम् (pañca-vaktram) — five-facedत्र्यम्बकम् (tryambakam) — three-eyedचन्द्र-शेखरम् (candra-śekharam) — moon-crestedवाम-अङ्गे (vāma-aṅge) — on his left sideबिभ्रतम् (bibhratam) — bearingगौरीम् (gaurīm) — Gaurīविद्युत्-पुञ्ज-सम-प्रभाम् (vidyut-puñja-sama-prabhām) — radiant as a mass of lightning
४५ कर्पूरगौरं गौरीशं सर्वालङ्कारधारिणम् । सितभस्मलसद्देहं सितवस्त्रं महोज्ज्वलम् ॥
karpūragauraṃ gaurīśaṃ sarvālaṅkāradhāriṇam | sitabhasmalasaddehaṃ sitavastraṃ mahojjvalam ||
— कपूर के समान गौर, गौरी के स्वामी, समस्त अलंकार धारण किए, श्वेत भस्म से दमकते शरीर वाले, श्वेत वस्त्र पहने, महान तेजस्वी।
— fair as camphor, Gaurī's lord, wearing every ornament, his body bright with white ash, white-robed, greatly luminous.
कर्पूर-गौरम् (karpūra-gauram) — white as camphorगौरी-ईशम् (gaurī-īśam) — lord of Gaurīसर्व-अलङ्कार-धारिणम् (sarva-alaṅkāra-dhāriṇam) — wearing every ornamentसित-भस्म-लसत्-देहम् (sita-bhasma-lasat-deham) — his body bright with white ashसित-वस्त्रम् (sita-vastram) — clothed in whiteमहा-उज्ज्वलम् (mahā-ujjvalam) — blazing
४६ दृष्ट्वैवं शङ्करं नारी सा मुमोदाति चञ्चुला । सुसम्भ्रमान्महाप्रीता प्रणनाम पुनः पुनः ॥
dṛṣṭvaivaṃ śaṅkaraṃ nārī sā mumodāti cañculā | susambhramānmahāprītā praṇanāma punaḥ punaḥ ||
शंकर को इस प्रकार देखकर वह नारी चंचुला अत्यन्त आनन्दित हुई; बड़े उत्साह और प्रेम से उसने बार-बार प्रणाम किया।
Seeing Śaṅkara thus, that woman Chanchulā rejoiced greatly; in glad haste, full of love, she bowed again and again.
दृष्ट्वा (dṛṣṭvā) — having seenएवम् (evam) — thusशङ्करम् (śaṅkaram) — Śaṅkaraनारी (nārī) — the womanसा (sā) — sheमुमोद (mumoda) — rejoicedअति (ati) — exceedinglyचञ्चुला (cañculā) — Cañculāसु-सम्भ्रमात् (su-sambhramāt) — in glad confusionमहा-प्रीता (mahā-prītā) — filled with loveप्रणनाम (praṇanāma) — she bowedपुनः पुनः (punaḥ punaḥ) — again and again
४७ साञ्जलिः सा मुदा प्रेम्णा सन्तुष्टा च विनीतका । आनन्दाश्रुजलैर्युक्ता रोमहर्षसमन्विता ॥
sāñjaliḥ sā mudā premṇā santuṣṭā ca vinītakā | ānandāśrujalairyuktā romaharṣasamanvitā ||
हाथ जोड़े, हर्ष और प्रेम से भरी, सन्तुष्ट और विनम्र, आनन्द के आँसुओं से युक्त, रोमांचित —
Hands joined, joyful, loving, content and humble, filled with tears of gladness, the hair of her body standing on end —
स-अञ्जलिः (sa-añjaliḥ) — palms joinedसा (sā) — sheमुदा (mudā) — with joyप्रेम्णा (premṇā) — with loveसन्तुष्टा (santuṣṭā) — contentedच विनीतका (ca vinītakā) — and humbleआनन्द-अश्रु-जलैः युक्ता (ānanda-aśru-jalaiḥ yuktā) — with tears of joyरोम-हर्ष-समन्विता (roma-harṣa-samanvitā) — her hair standing on end
४८ अथ सा वै करुणया पार्वत्या शङ्करेण च । समानीतोपकण्ठं हि सुदृष्ट्या च विलोकिता ॥
atha sā vai karuṇayā pārvatyā śaṅkareṇa ca | samānītopakaṇṭhaṃ hi sudṛṣṭyā ca vilokitā ||
— तब करुणा से पार्वती और शंकर ने उसे अपने पास बुलाया और सौम्य दृष्टि से देखा।
— then, out of compassion, she was brought close by Pārvatī and Śaṅkara and looked upon with a kind gaze.
अथ (atha) — thenसा वै (sā vai) — she indeedकरुणया (karuṇayā) — out of compassionपार्वत्या (pārvatyā) — by Pārvatīशङ्करेण च (śaṅkareṇa ca) — and by Śaṅkaraसमानीत-उपकण्ठम् (samānīta-upakaṇṭham) — brought close beside themहि (hi) — indeedसु-दृष्ट्या (su-dṛṣṭyā) — with a gracious lookच विलोकिता (ca vilokitā) — and gazed upon
४९ पार्वत्या सा कृता प्रीत्या स्वसखी दिव्यरूपिणी । दिव्यसौख्यान्विता तत्र चञ्चुला बिन्दुगप्रिया ॥
pārvatyā sā kṛtā prītyā svasakhī divyarūpiṇī | divyasaukhyānvitā tatra cañculā bindugapriyā ||
पार्वती ने प्रेम से, दिव्य रूप वाली उस चंचुला को — बिन्दुग की प्रिया को — वहाँ अपनी सखी बना लिया, और वह दिव्य सुख से युक्त हो गई।
By Pārvatī, with affection, Chanchulā — Bindu's beloved, now of divine form — was made her own companion there, filled with divine joy.
पार्वत्या (pārvatyā) — by Pārvatīसा (sā) — sheकृता (kṛtā) — was madeप्रीत्या (prītyā) — in affectionस्व-सखी (sva-sakhī) — her own companionदिव्य-रूपिणी (divya-rūpiṇī) — of divine formदिव्य-सौख्य-अन्विता (divya-saukhya-anvitā) — filled with heavenly happinessतत्र (tatra) — thereचञ्चुला (cañculā) — Cañculāबिन्दुग-प्रिया (binduga-priyā) — the wife of Bindhuga
५० तस्मिँल्लोके परानन्दघनज्योतिषि शाश्वते । लब्ध्वा निवासमचलं लेभे सुखमनाहतम् ॥
tasmi~lloke parānandaghanajyotiṣi śāśvate | labdhvā nivāsamacalaṃ lebhe sukhamanāhatam ||
उस लोक में — शाश्वत, परम आनन्द के घन प्रकाश रूप — अचल निवास पाकर उसने अखण्ड सुख प्राप्त किया।
In that world — eternal, a dense light of highest bliss — having gained an unshakeable dwelling, she found an unbroken happiness.
तस्मिन् लोके (tasmin loke) — in that worldपर-आनन्द-घन-ज्योतिषि (para-ānanda-ghana-jyotiṣi) — dense light of supreme blissशाश्वते (śāśvate) — everlastingलब्ध्वा (labdhvā) — having gainedनिवासम् (nivāsam) — a dwellingअचलम् (acalam) — unshakeableलेभे (lebhe) — she obtainedसुखम् (sukham) — happinessअनाहतम् (anāhatam) — unbroken
इति श्रीस्कान्दे महापुराणे शिवपुराणमाहात्म्ये चञ्चुलासद्गतिवर्णनं नाम चतुर्थोऽध्यायः ॥ ४ ॥
Here ends the fourth chapter — “The Account of Chanchulā's Good Destiny” — within the Glory of the Śiva Purāṇa, in the venerable Skanda Mahāpurāṇa.
इस प्रकार श्रीस्कन्द महापुराण के अंतर्गत शिवपुराण-माहात्म्य में “चंचुला की सद्गति का वर्णन” नामक चौथा अध्याय समाप्त हुआ।