॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
माहात्म्यअथ तृतीयोऽध्यायः
The story of Chanchulā — a brahmin's wife who fell into a wrong life, then, hearing the Śiva Purāṇa at a shrine, broke down in fear and begged the reciter to lift her out. चंचुला की कथा — एक ब्राह्मण की पत्नी जो कुमार्ग पर चली गई, फिर एक मंदिर में शिवपुराण सुनकर भय से टूट गई और कथावाचक से उद्धार की प्रार्थना की।
१ सूत सूत महाभाग सर्वज्ञोऽसि महामते । त्वत्प्रसादात् कृतार्थोऽहं कृतार्थोऽहं पुनः पुनः ॥
sūta sūta mahābhāga sarvajño'si mahāmate | tvatprasādāt kṛtārtho'haṃ kṛtārtho'haṃ punaḥ punaḥ ||
हे सूत, हे महाभाग, हे महाबुद्धिमान, आप सर्वज्ञ हैं। आपकी कृपा से मैं बार-बार कृतार्थ हो गया हूँ।
Sūta — O greatly blessed Sūta, O deep-minded one, you know everything. By your grace I am fulfilled, again and again fulfilled.
सूत सूत (sūta sūta) — O Sūta, Sūtaमहा-भाग (mahā-bhāga) — O greatly blessed oneसर्वज्ञः असि (sarvajñaḥ asi) — you are all-knowingमहा-मते (mahā-mate) — O you of great mindत्वत्-प्रसादात् (tvat-prasādāt) — by your graceकृत-अर्थः अहम् (kṛta-arthaḥ aham) — my purpose is fulfilledकृत-अर्थः अहम् (kṛta-arthaḥ aham) — fulfilled — said againपुनः पुनः (punaḥ punaḥ) — again and again
२ इतिहासमिमं श्रुत्वा मनो मेऽतीव मोदते । अन्यामपि कथां शम्भोर्वद प्रेमविवर्धिनीम् ॥
itihāsamimaṃ śrutvā mano me'tīva modate | anyāmapi kathāṃ śambhorvada premavivardhinīm ||
यह कथा सुनकर मेरा मन बहुत आनंदित हो रहा है। शिव की एक और कथा कहिए, जो उनके प्रति प्रेम बढ़ाए।
Hearing this old story my mind rejoices greatly. Tell me another tale of Śambhu too, one that makes love for him grow.
इतिहासम् इमम् (itihāsam imam) — this old storyश्रुत्वा (śrutvā) — having heardमनः (manaḥ) — the mindमे (me) — myअतीव (atīva) — exceedinglyमोदते (modate) — rejoicesअन्याम् अपि (anyām api) — yet anotherकथाम् (kathām) — storyशम्भोः (śambhoḥ) — of Śambhuवद (vada) — tellप्रेम-विवर्धिनीम् (prema-vivardhinīm) — one that makes love grow
३ नामृतं पिबतां लोके मुक्तिः क्वापि सभाज्यते । शम्भोः कथासुधापानं प्रत्यक्षं मुक्तिदायकम् ॥
nāmṛtaṃ pibatāṃ loke muktiḥ kvāpi sabhājyate | śambhoḥ kathāsudhāpānaṃ pratyakṣaṃ muktidāyakam ||
संसार में अमृत पीने वालों को कहीं मुक्ति नहीं मिलती। पर शिव की कथा रूपी अमृत का पान प्रत्यक्ष ही मुक्ति देता है।
Nowhere in the world do those who drink ordinary nectar find release. But to drink the nectar of Śambhu's story plainly gives it.
न (na) — notअमृतम् (amṛtam) — nectarपिबताम् (pibatām) — for those who drink itलोके (loke) — in the worldमुक्तिः (muktiḥ) — releaseक्व अपि (kva api) — anywhereसभाज्यते (sabhājyate) — is wonशम्भोः (śambhoḥ) — of Śambhuकथा-सुधा-पानम् (kathā-sudhā-pānam) — the drinking of the nectar of his storyप्रत्यक्षम् (pratyakṣam) — plainly, before one’s eyesमुक्ति-दायकम् (mukti-dāyakam) — gives release
४ धन्या धन्या कथा शम्भोस्त्वं धन्यो धन्य एव च । यदाकर्णनमात्रेण शिवलोकं व्रजेन्नरः ॥
dhanyā dhanyā kathā śambhostvaṃ dhanyo dhanya eva ca | yadākarṇanamātreṇa śivalokaṃ vrajennaraḥ ||
शिव की कथा धन्य है, धन्य है, और आप भी धन्य हैं — जिसे केवल सुनने से मनुष्य शिवलोक को चला जाता है।
Blessed, blessed is Śambhu's story — and you are blessed, truly blessed — for merely by hearing it a person goes to Śiva's world.
धन्या धन्या (dhanyā dhanyā) — blessed, blessedकथा (kathā) — the storyशम्भोः (śambhoḥ) — of Śambhuत्वम् (tvam) — youधन्यः धन्यः एव च (dhanyaḥ dhanyaḥ eva ca) — blessed, and blessed indeedयत्-आकर्णन-मात्रेण (yat-ākarṇana-mātreṇa) — by merely listening to whichशिव-लोकम् (śiva-lokam) — to Śiva’s worldव्रजेत् (vrajet) — would goनरः (naraḥ) — a person
५ शृणु शौनक वक्ष्यामि त्वदग्रे गुह्यमप्युत । यतस्त्वं शिवभक्तानामग्रणीर्वेदवित्तमः ॥
śṛṇu śaunaka vakṣyāmi tvadagre guhyamapyuta | yatastvaṃ śivabhaktānāmagraṇīrvedavittamaḥ ||
सुनो शौनक, तुम्हारे सामने मैं गोपनीय बात भी कहूँगा, क्योंकि तुम शिवभक्तों में अग्रणी और वेद के सबसे बड़े ज्ञाता हो।
Listen, Śaunaka; before you I will speak even what is secret, since you are foremost among Śiva's devotees and the best of those who know the Veda.
शृणु (śṛṇu) — listenशौनक (śaunaka) — O Śaunakaवक्ष्यामि (vakṣyāmi) — I shall tellत्वत्-अग्रे (tvat-agre) — before youगुह्यम् अपि (guhyam api) — even what is secretउत (uta) — indeedयतः (yataḥ) — becauseत्वम् (tvam) — youशिव-भक्तानाम् (śiva-bhaktānām) — among Śiva’s devoteesअग्रणीः (agraṇīḥ) — the foremostवेद-वित्-तमः (veda-vit-tamaḥ) — most learned in the Veda
६ समुद्रनिकटे देशे ग्रामो बाष्कलसंज्ञकः । सन्ति यत्र पापिष्ठा वेदधर्मोज्झिता जनाः ॥
samudranikaṭe deśe grāmo bāṣkalasaṃjñakaḥ | santi yatra pāpiṣṭhā vedadharmojjhitā janāḥ ||
समुद्र के पास एक देश में बाष्कल नाम का गाँव है, जहाँ के लोग महापापी हैं और वेद-धर्म को छोड़ चुके हैं।
In a land near the sea there is a village called Bāṣkala, where the people are utter sinners who have thrown off the way of the Veda.
समुद्र-निकटे (samudra-nikaṭe) — near the seaदेशे (deśe) — in a countryग्रामः (grāmaḥ) — a villageबाष्कल-संज्ञकः (bāṣkala-saṃjñakaḥ) — called Bāṣkalaसन्ति (santi) — there liveयत्र (yatra) — whereपापिष्ठाः (pāpiṣṭhāḥ) — the most sinfulवेद-धर्म-उज्झिताः (veda-dharma-ujjhitāḥ) — who have thrown off Veda and dharmaजनाः (janāḥ) — people
७ दुष्टा दुर्विषयात्मानो निर्देवा जिह्मवृत्तयः । कृषीवलाः शस्त्रधराः परस्त्रीभोगिनः खलाः ॥
duṣṭā durviṣayātmāno nirdevā jihmavṛttayaḥ | kṛṣīvalāḥ śastradharāḥ parastrībhoginaḥ khalāḥ ||
वे दुष्ट हैं, गंदे विषयों में डूबे, देवताओं में अश्रद्ध, कुटिल स्वभाव के; खेती करते हैं पर शस्त्र रखते हैं, पराई स्त्रियों के पास जाते हैं, और नीच हैं।
They are wicked, their minds set on foul pleasures, godless, crooked in their ways — farmers who carry weapons, cruel men who go after others' wives.
दुष्टाः (duṣṭāḥ) — wickedदुर्-विषय-आत्मानः (dur-viṣaya-ātmānaḥ) — their very selves given to vile pleasuresनिर्देवाः (nirdevāḥ) — godlessजिह्म-वृत्तयः (jihma-vṛttayaḥ) — crooked in their waysकृषीवलाः (kṛṣīvalāḥ) — tillers of the soilशस्त्र-धराः (śastra-dharāḥ) — bearers of weaponsपर-स्त्री-भोगिनः (para-strī-bhoginaḥ) — enjoyers of others’ wivesखलाः (khalāḥ) — base
८ ज्ञानवैराग्यसद्धर्मं न जानन्ति परं हि ते । कुकथाश्रवणाढ्येषु निरताः पशुबुद्धयः ॥
jñānavairāgyasaddharmaṃ na jānanti paraṃ hi te | kukathāśravaṇāḍhyeṣu niratāḥ paśubuddhayaḥ ||
वे ज्ञान, वैराग्य और सद्धर्म को बिलकुल नहीं जानते; पशु जैसी बुद्धि लेकर बुरी बातें सुनने में लगे रहते हैं।
They know nothing of knowledge, of dispassion, of true duty; with the minds of beasts they stay busy listening to base talk.
ज्ञान-वैराग्य-सत्-धर्मम् (jñāna-vairāgya-sat-dharmam) — knowledge, dispassion and true dharmaन जानन्ति (na jānanti) — they do not knowपरम् (param) — the highestहि (hi) — indeedते (te) — theyकु-कथा-श्रवण-आढ्येषु (ku-kathā-śravaṇa-āḍhyeṣu) — in gatherings rich with vile talkनिरताः (niratāḥ) — engrossedपशु-बुद्धयः (paśu-buddhayaḥ) — of animal understanding
९ अन्ये वर्णाश्च कुधियः स्वधर्मविमुखाः खलाः । कुकर्मनिरता नित्यं सदा विषयिणश्च ते ॥
anye varṇāśca kudhiyaḥ svadharmavimukhāḥ khalāḥ | kukarmaniratā nityaṃ sadā viṣayiṇaśca te ||
वहाँ के दूसरे वर्णों के लोग भी वैसे ही कुबुद्धि हैं — अपने धर्म से विमुख, दुष्ट, सदा कुकर्म में लगे और भोग में डूबे।
The people of the other classes there are just as foul-minded — turned from their own duty, wicked, forever bent on bad deeds and always sunk in the senses.
अन्ये वर्णाः च (anye varṇāḥ ca) — and the other classesकुधियः (kudhiyaḥ) — ill-mindedस्व-धर्म-विमुखाः (sva-dharma-vimukhāḥ) — turned away from their own dutyखलाः (khalāḥ) — baseकु-कर्म-निरताः (ku-karma-niratāḥ) — engrossed in evil deedsनित्यम् (nityam) — alwaysसदा (sadā) — everविषयिणः च (viṣayiṇaḥ ca) — and sunk in the sensesते (te) — they
१० स्त्रियः सर्वाश्च कुटिलाः स्वैरिण्यः पापलालसाः । कुधियो व्यभिचारिण्यः सद्वृत्ताचारवर्जिताः ॥
striyaḥ sarvāśca kuṭilāḥ svairiṇyaḥ pāpalālasāḥ | kudhiyo vyabhicāriṇyaḥ sadvṛttācāravarjitāḥ ||
वहाँ की सभी स्त्रियाँ कुटिल, स्वेच्छाचारिणी और पाप की लालसा वाली हैं — कुबुद्धि, व्यभिचारिणी, और अच्छे आचरण से रहित।
And all the women there are crooked, wilful, hungry for wrongdoing — foul-minded, unfaithful, with no good conduct at all.
स्त्रियः (striyaḥ) — the womenसर्वाः च (sarvāḥ ca) — all of themकुटिलाः (kuṭilāḥ) — crookedस्वैरिण्यः (svairiṇyaḥ) — wantonपाप-लालसाः (pāpa-lālasāḥ) — hungry for sinकुधियः (kudhiyaḥ) — ill-mindedव्यभिचारिण्यः (vyabhicāriṇyaḥ) — adulterousसत्-वृत्त-आचार-वर्जिताः (sat-vṛtta-ācāra-varjitāḥ) — without good conduct or observance
११ एवं कुजनसंवासे ग्रामे बाष्कलसंज्ञिते । तत्रैको बिन्दुगो नाम विप्र आसीन्महाधमः ॥
evaṃ kujanasaṃvāse grāme bāṣkalasaṃjñite | tatraiko bindugo nāma vipra āsīnmahādhamaḥ ||
इस प्रकार दुर्जनों के निवास उस बाष्कल नामक गाँव में एक बिन्दुग नाम का ब्राह्मण रहता था, जो बड़ा अधम था।
In that village called Bāṣkala, the dwelling-place of such bad people, there once lived a brahmin named Bindu, and he was very low.
एवम् (evam) — suchकु-जन-संवासे (ku-jana-saṃvāse) — where evil folk dwelt togetherग्रामे (grāme) — in the villageबाष्कल-संज्ञिते (bāṣkala-saṃjñite) — named Bāṣkalaतत्र (tatra) — thereएकः (ekaḥ) — oneबिन्दुगः नाम (bindugaḥ nāma) — named Bindhugaविप्रः (vipraḥ) — a brahminआसीत् (āsīt) — there wasमहा-अधमः (mahā-adhamaḥ) — utterly base
१२ स दुरात्मा महापापी सुदारोऽपि कुमार्गगः । वेश्यापतिर्बभूवाथ कामाकुलितमानसः ॥
sa durātmā mahāpāpī sudāro'pi kumārgagaḥ | veśyāpatirbabhūvātha kāmākulitamānasaḥ ||
वह दुरात्मा और महापापी था; यद्यपि उसकी पत्नी अच्छी थी, फिर भी वह कुमार्ग पर चलता था। काम से व्याकुल मन वाला वह एक वेश्या का पति बन गया।
That evil-hearted, deeply sinful man walked a wrong path though his wife was good; his mind torn by desire, he became a courtesan's man.
सः (saḥ) — heदुरात्मा (durātmā) — evil-souledमहा-पापी (mahā-pāpī) — a great sinnerसु-दारः अपि (su-dāraḥ api) — though he had a good wifeकु-मार्ग-गः (ku-mārga-gaḥ) — walking a bad roadवेश्या-पतिः (veśyā-patiḥ) — a courtesan’s manबभूव (babhūva) — becameअथ (atha) — thenकाम-आकुलित-मानसः (kāma-ākulita-mānasaḥ) — his mind churned up by lust
१३ स्वपत्नीं चञ्चुलां नाम हित्वा नित्यं सुधर्मिणीम् । रेमे स वेश्यया दुष्टः स्मरबाणप्रपीडितः ॥
svapatnīṃ cañculāṃ nāma hitvā nityaṃ sudharmiṇīm | reme sa veśyayā duṣṭaḥ smarabāṇaprapīḍitaḥ ||
अपनी पत्नी चंचुला को, जो नाम की और सदा सुधर्म में लगी रहती थी, छोड़कर वह दुष्ट काम-बाणों से पीड़ित हो वेश्या के साथ रमण करता रहा।
Leaving his own wife — Chanchulā by name, always devoted to right living — the wretch, struck by the arrows of desire, took his pleasure with the courtesan.
स्व-पत्नीम् (sva-patnīm) — his own wifeचञ्चुलाम् नाम (cañculām nāma) — named Cañculāहित्वा (hitvā) — having forsakenनित्यम् (nityam) — dailyसुधर्मिणीम् (sudharmiṇīm) — a woman of good dharmaरेमे (reme) — sportedसः (saḥ) — heवेश्यया (veśyayā) — with the courtesanदुष्टः (duṣṭaḥ) — the wicked manस्मर-बाण-प्रपीडितः (smara-bāṇa-prapīḍitaḥ) — struck hard by desire’s arrow
१४ एवं कालो व्यतीयाय महांस्तस्य कुकर्मिणः । सा स्वधर्मभयात् क्लेशात् स्मरार्तापि च चञ्चुला ॥
evaṃ kālo vyatīyāya mahāṃstasya kukarmiṇaḥ | sā svadharmabhayāt kleśāt smarārtāpi ca cañculā ||
इस तरह उस कुकर्मी का बहुत समय बीत गया। चंचुला, यद्यपि काम से पीड़ित थी, स्वधर्म के भय से क्लेश सहती रही —
So a long time passed for that wrongdoer. And Chanchulā, though tormented by desire, out of fear for her duty bore the pain —
एवम् (evam) — thusकालः (kālaḥ) — timeव्यतीयाय (vyatīyāya) — passedमहान् (mahān) — a great dealतस्य (tasya) — of thatकु-कर्मिणः (ku-karmiṇaḥ) — evil-doerसा (sā) — sheस्व-धर्म-भयात् (sva-dharma-bhayāt) — from fear for her own dharmaक्लेशात् (kleśāt) — out of distressस्मर-आर्ता अपि (smara-ārtā api) — though tormented by desireच (ca) — andचञ्चुला (cañculā) — Cañculā
१५ अथ तस्याङ्गना सापि प्ररूढनवयौवना । अविषह्यस्मरावेशा स्वधर्माद्विरराम ह ॥
atha tasyāṅganā sāpi prarūḍhanavayauvanā | aviṣahyasmarāveśā svadharmādvirarāma ha ||
— किन्तु फिर वह स्त्री भी, भरे यौवन में, असह्य काम-आवेश से वश में होकर अपने धर्म से हट गई।
— but then that woman too, in the full rise of her youth, overcome by a desire she could not master, fell away from her duty.
अथ (atha) — thenतस्य (tasya) — hisअङ्गना (aṅganā) — wifeसा अपि (sā api) — she tooप्ररूढ-नव-यौवना (prarūḍha-nava-yauvanā) — her fresh youth in full flowerअविषह्य-स्मर-आवेशा (aviṣahya-smara-āveśā) — seized by a desire past bearingस्व-धर्मात् (sva-dharmāt) — from her own dharmaविरराम ह (virarāma ha) — did indeed turn away
१६ जारेण सङ्गता रात्रौ रेमे पापेन गुप्ततः । पतिदृष्टिं वञ्चयित्वा भ्रष्टसत्त्वा कुमार्गगा ॥
jāreṇa saṅgatā rātrau reme pāpena guptataḥ | patidṛṣṭiṃ vañcayitvā bhraṣṭasattvā kumārgagā ||
चरित्र से गिरकर, कुमार्ग पर, वह रात में एक जार से मिली और पति की दृष्टि बचाकर चोरी-छिपे उस पापी के साथ रमण करने लगी।
Her virtue gone, on the wrong road, she met a lover by night and took her pleasure with that sinner in secret, slipping past her husband's eye.
जारेण (jāreṇa) — with a loverसङ्गता (saṅgatā) — joinedरात्रौ (rātrau) — at nightरेमे (reme) — she sportedपापेन (pāpena) — with that sinnerगुप्ततः (guptataḥ) — in secretपति-दृष्टिम् (pati-dṛṣṭim) — her husband’s eyeवञ्चयित्वा (vañcayitvā) — having deceivedभ्रष्ट-सत्त्वा (bhraṣṭa-sattvā) — her goodness fallen awayकु-मार्ग-गा (ku-mārga-gā) — gone the bad road
१७ कदाचित्तां दुराचारां स्वपत्नीं चञ्चुलां मुने । जारेण सङ्गतां रात्रौ ददर्श स्मरविह्वलाम् ॥
kadācittāṃ durācārāṃ svapatnīṃ cañculāṃ mune | jāreṇa saṅgatāṃ rātrau dadarśa smaravihvalām ||
हे मुने, एक बार उसने रात में अपनी दुराचारिणी पत्नी चंचुला को जार के साथ, काम में विह्वल, देख लिया।
One night, sage, he saw her — his wrong-living wife Chanchulā — with her lover, lost in desire.
कदाचित् (kadācit) — one dayताम् (tām) — herदुराचाराम् (durācārām) — of evil conductस्व-पत्नीम् (sva-patnīm) — his own wifeचञ्चुलाम् (cañculām) — Cañculāमुने (mune) — O sageजारेण सङ्गताम् (jāreṇa saṅgatām) — joined with a loverरात्रौ (rātrau) — at nightददर्श (dadarśa) — he sawस्मर-विह्वलाम् (smara-vihvalām) — overcome with desire
१८ दृष्ट्वा तां दूषितां पत्नीं कुकर्मासक्तमानसाम् । जारेण सङ्गतां रात्रौ क्रोधाद् दुद्राव वेगतः ॥
dṛṣṭvā tāṃ dūṣitāṃ patnīṃ kukarmāsaktamānasām | jāreṇa saṅgatāṃ rātrau krodhād dudrāva vegataḥ ||
अपनी उस दूषित पत्नी को, जिसका मन कुकर्म में लगा था, रात में जार के साथ देखकर वह क्रोध से वेग से दौड़ा।
Seeing his fallen wife, her mind fixed on wrongdoing, with her lover in the night, he ran at her in a rush of anger.
दृष्ट्वा (dṛṣṭvā) — having seenताम् (tām) — herदूषिताम् (dūṣitām) — defiledपत्नीम् (patnīm) — his wifeकु-कर्म-आसक्त-मानसाम् (ku-karma-āsakta-mānasām) — her mind fastened on the evil deedजारेण सङ्गताम् (jāreṇa saṅgatām) — joined with her loverरात्रौ (rātrau) — at nightक्रोधात् (krodhāt) — in rageदुद्राव (dudrāva) — he rushed at themवेगतः (vegataḥ) — swiftly
१९ तमागतं गृहे दुष्टमाज्ञाय बिन्दुगं खलः । पलायितो द्रुतं जारो वेगतश्छद्मवान् स वै ॥
tamāgataṃ gṛhe duṣṭamājñāya bindugaṃ khalaḥ | palāyito drutaṃ jāro vegataśchadmavān sa vai ||
उस दुष्ट बिन्दुग को घर में आया जानकर वह कपटी जार तुरंत तेज़ी से भाग गया।
Realising that the wretch Bindu had come into the house, the cunning lover fled at once, fast, in disguise.
तम् आगतम् (tam āgatam) — that he had comeगृहे (gṛhe) — into the houseदुष्टम् (duṣṭam) — the wickedआज्ञाय (ājñāya) — having realisedबिन्दुगम् (bindugam) — Bindhugaखलः (khalaḥ) — the base fellowपलायितः (palāyitaḥ) — fledद्रुतम् (drutam) — quicklyजारः (jāraḥ) — the loverवेगतः (vegataḥ) — at speedछद्मवान् (chadmavān) — full of guileसः वै (saḥ vai) — he indeed
२० अथ स बिन्दुगः पत्नीं गृहीत्वा दुरुराशयः । मुष्टिबन्धेन सन्तर्ज्य पुनः पुनरताडयत् ॥
atha sa bindugaḥ patnīṃ gṛhītvā dururāśayaḥ | muṣṭibandhena santarjya punaḥ punaratāḍayat ||
तब उस दुष्ट-हृदय बिन्दुग ने पत्नी को पकड़कर, मुट्ठी बाँधकर धमकाते हुए उसे बार-बार पीटा।
Then that ill-natured Bindu seized his wife and, threatening her with his fist, struck her again and again.
अथ (atha) — thenसः बिन्दुगः (saḥ bindugaḥ) — that Bindhugaपत्नीम् (patnīm) — his wifeगृहीत्वा (gṛhītvā) — having seizedदुरु-आशयः (duru-āśayaḥ) — evil in intentमुष्टि-बन्धेन (muṣṭi-bandhena) — with clenched fistसन्तर्ज्य (santarjya) — having threatened herपुनः पुनः (punaḥ punaḥ) — again and againअताडयत् (atāḍayat) — he struck her
२१ सा नारी ताडिता भर्त्रा चञ्चुला स्वैरिणी खला । कुपिता निर्भया प्राह स्वपतिं बिन्दुगं खलम् ॥
sā nārī tāḍitā bhartrā cañculā svairiṇī khalā | kupitā nirbhayā prāha svapatiṃ bindugaṃ khalam ||
पति से पिटी हुई वह स्वेच्छाचारिणी दुष्टा नारी चंचुला कुपित होकर, निर्भय होकर अपने दुष्ट पति बिन्दुग से बोली:
Beaten by her husband, that wilful, wicked woman Chanchulā, angry and unafraid, spoke to her wretched husband Bindu:
सा नारी (sā nārī) — that womanताडिता (tāḍitā) — beatenभर्त्रा (bhartrā) — by her husbandचञ्चुला (cañculā) — Cañculāस्वैरिणी (svairiṇī) — wantonखला (khalā) — baseकुपिता (kupitā) — enragedनिर्भया (nirbhayā) — unafraidप्राह (prāha) — spoke toस्व-पतिम् (sva-patim) — her own husbandबिन्दुगम् खलम् (bindugam khalam) — the base Bindhuga
२२ भवान् प्रतिदिनं कामं रमते वेश्यया कुधीः । मां विहाय स्वपत्नीं च युवतीं पतिसेविनीम् ॥
bhavān pratidinaṃ kāmaṃ ramate veśyayā kudhīḥ | māṃ vihāya svapatnīṃ ca yuvatīṃ patisevinīm ||
आप कुबुद्धि प्रतिदिन इच्छानुसार वेश्या के साथ रमण करते हैं — मुझ अपनी युवा, पतिपरायणा पत्नी को छोड़कर।
You, foolish man, take your pleasure with a courtesan as you please, day after day — abandoning me, your own young wife, devoted to her husband.
भवान् (bhavān) — you, sirप्रतिदिनम् (pratidinam) — every dayकामम् (kāmam) — at pleasureरमते (ramate) — take your delightवेश्यया (veśyayā) — with a courtesanकुधीः (kudhīḥ) — ill-mindedमाम् विहाय (mām vihāya) — leaving me asideस्व-पत्नीम् च (sva-patnīm ca) — your own wifeयुवतीम् (yuvatīm) — youngपति-सेविनीम् (pati-sevinīm) — devoted to her husband
२३ रूपवत्या युवत्याश्च कामाकुलितचेतसः । विना पतिविहारं स्यात् का गतिर्मे भवान् वदेत् ॥
rūpavatyā yuvatyāśca kāmākulitacetasaḥ | vinā pativihāraṃ syāt kā gatirme bhavān vadet ||
मैं रूपवती और युवा हूँ, मेरा मन काम से व्याकुल है — पति के संग के बिना मेरी क्या गति होगी? आप ही बताइए।
I am beautiful and young, my mind troubled by desire — without a husband's company, what is to become of me? You tell me.
रूपवत्याः (rūpavatyāḥ) — of a woman of beautyयुवत्याः च (yuvatyāḥ ca) — and youngकाम-आकुलित-चेतसः (kāma-ākulita-cetasaḥ) — her mind churned up by desireविना (vinā) — withoutपति-विहारम् (pati-vihāram) — the husband’s companyस्यात् (syāt) — would beका गतिः (kā gatiḥ) — what courseमे (me) — for meभवान् वदेत् (bhavān vadet) — let you say
२४ अहं महारूपवती नवयौवनविह्वला । कथं सहे कामदुःखं तव सङ्गं विनार्तधीः ॥
ahaṃ mahārūpavatī navayauvanavihvalā | kathaṃ sahe kāmaduḥkhaṃ tava saṅgaṃ vinārtadhīḥ ||
मैं अत्यंत रूपवती हूँ, नए यौवन से उन्मत्त — आपके संग के बिना, दुखी मन से मैं काम का दुःख कैसे सहूँ?
I am very beautiful, giddy with new youth — how am I, my mind in pain, to bear the ache of desire without your company?
अहम् (aham) — Iमहा-रूपवती (mahā-rūpavatī) — of great beautyनव-यौवन-विह्वला (nava-yauvana-vihvalā) — overwhelmed by fresh youthकथम् (katham) — howसहे (sahe) — am I to bearकाम-दुःखम् (kāma-duḥkham) — the pain of desireतव सङ्गम् विना (tava saṅgam vinā) — without your companyआर्त-धीः (ārta-dhīḥ) — my mind in distress
२५ इत्युक्तः स तया मूर्खो मूढधीर्ब्राह्मणोऽधमः । प्रोवाच बिन्दुगः पापी स्वधर्मविमुखः खलः ॥
ityuktaḥ sa tayā mūrkho mūḍhadhīrbrāhmaṇo'dhamaḥ | provāca bindugaḥ pāpī svadharmavimukhaḥ khalaḥ ||
उसके ऐसा कहने पर वह मूर्ख, मूढ़बुद्धि, नीच ब्राह्मण — पापी, स्वधर्म से विमुख दुष्ट बिन्दुग — बोला:
Spoken to like this by her, that stupid, dull-witted, lowest of brahmins — the sinful, wicked Bindu, turned from his own duty — replied:
इति उक्तः (iti uktaḥ) — thus addressedसः (saḥ) — heतया (tayā) — by herमूर्खः (mūrkhaḥ) — the foolमूढ-धीः (mūḍha-dhīḥ) — of clouded mindब्राह्मणः अधमः (brāhmaṇaḥ adhamaḥ) — the basest of brahminsप्रोवाच (provāca) — saidबिन्दुगः (bindugaḥ) — Bindhugaपापी (pāpī) — the sinnerस्व-धर्म-विमुखः (sva-dharma-vimukhaḥ) — turned from his own dutyखलः (khalaḥ) — base
२६ सत्यमेतत्त्वयोक्तं हि कामव्याकुलचेतसा । हितं वक्ष्यामि तस्मात्ते शृणु कान्ते भयं त्यज ॥
satyametattvayoktaṃ hi kāmavyākulacetasā | hitaṃ vakṣyāmi tasmātte śṛṇu kānte bhayaṃ tyaja ||
काम से व्याकुल मन से तुमने जो कहा वह सच है। इसलिए मैं तुम्हारे हित की बात कहूँगा — सुनो, प्रिये, और भय त्याग दो।
What you have said, with your mind troubled by desire, is true. So I will tell you what is good for you — listen, my dear, and let go of fear.
सत्यम् (satyam) — trueएतत् (etat) — thisत्वया उक्तम् (tvayā uktam) — spoken by youहि (hi) — indeedकाम-व्याकुल-चेतसा (kāma-vyākula-cetasā) — with a mind churned by desireहितम् (hitam) — what is good for youवक्ष्यामि (vakṣyāmi) — I shall sayतस्मात् (tasmāt) — thereforeते (te) — to youशृणु (śṛṇu) — listenकान्ते (kānte) — my dearभयम् त्यज (bhayam tyaja) — let go of fear
२७ जारैर्विहर नित्यं त्वं चेतसा निर्भयेन वै । धनमाकर्ष तेभ्यो हि दत्त्वा तेभ्यः परां रतिम् ॥
jārairvihara nityaṃ tvaṃ cetasā nirbhayena vai | dhanamākarṣa tebhyo hi dattvā tebhyaḥ parāṃ ratim ||
तुम प्रतिदिन निर्भय मन से जारों के साथ विहार करो; उन्हें पूरा सुख देकर उनसे धन खींचो —
Go with lovers every day, with a fearless mind; give them your fullest pleasure and draw their wealth from them —
NoteBindu's counsel across verses 26–28 is the text's portrait of a fallen mind, not its own teaching.
जारैः (jāraiḥ) — with loversविहर (vihara) — take your pleasureनित्यम् (nityam) — dailyत्वम् (tvam) — youचेतसा निर्भयेन (cetasā nirbhayena) — with a mind free of fearवै (vai) — indeedधनम् (dhanam) — wealthआकर्ष (ākarṣa) — draw outतेभ्यः (tebhyaḥ) — from themहि (hi) — indeedदत्त्वा (dattvā) — having givenतेभ्यः (tebhyaḥ) — to themपराम् रतिम् (parām ratim) — the fullest pleasure
२८ तद्धनं देहि सर्वं मे वेश्यासंसक्तचेतसः । महत्स्वार्थं भवेन्नूनं तवापि च ममापि च ॥
taddhanaṃ dehi sarvaṃ me veśyāsaṃsaktacetasaḥ | mahatsvārthaṃ bhavennūnaṃ tavāpi ca mamāpi ca ||
— और वह सारा धन मुझको दे दो, जिसका मन वेश्या में लगा है। इससे निश्चय ही तुम्हारा और मेरा दोनों का बड़ा स्वार्थ सधेगा।
— and give all that wealth to me, whose mind is bound to the courtesan. Surely it will serve us both well, you and me alike.
तत् धनम् (tat dhanam) — that wealthदेहि (dehi) — giveसर्वम् (sarvam) — all of itमे (me) — to meवेश्या-संसक्त-चेतसः (veśyā-saṃsakta-cetasaḥ) — whose mind clings to a courtesanमहत् स्व-अर्थम् (mahat sva-artham) — great gain for oneselfभवेत् (bhavet) — there would beनूनम् (nūnam) — surelyतव अपि च (tava api ca) — for youमम अपि च (mama api ca) — and for me too
२९ इति भर्तृवचः श्रुत्वा चञ्चुला तद्वधूश्च सा । तथेति भर्तृवचनं प्रतिजग्राह हृष्टधीः ॥
iti bhartṛvacaḥ śrutvā cañculā tadvadhūśca sā | tatheti bhartṛvacanaṃ pratijagrāha hṛṣṭadhīḥ ||
पति के ये वचन सुनकर उसकी पत्नी चंचुला ने प्रसन्न मन से “ऐसा ही हो” कहकर उन्हें मान लिया।
Hearing her husband's words, his wife Chanchulā, glad in mind, accepted them: “So be it.”
इति (iti) — thusभर्तृ-वचः (bhartṛ-vacaḥ) — her husband’s wordsश्रुत्वा (śrutvā) — having heardचञ्चुला (cañculā) — Cañculāतत्-वधूः च सा (tat-vadhūḥ ca sā) — that wife of hisतथा इति (tathā iti) — “so be it”भर्तृ-वचनम् (bhartṛ-vacanam) — her husband’s wordप्रतिजग्राह (pratijagrāha) — acceptedहृष्ट-धीः (hṛṣṭa-dhīḥ) — with a delighted mind
३० कृत्वैवं समयं तौ वै दम्पती दुष्टमानसौ । कुकर्मनिरतौ जातौ निर्भयेन कुचेतसा ॥
kṛtvaivaṃ samayaṃ tau vai dampatī duṣṭamānasau | kukarmaniratau jātau nirbhayena kucetasā ||
इस प्रकार समझौता करके वे दुष्ट-हृदय पति-पत्नी निर्भय होकर, बुरे मन से कुकर्म में लीन हो गए।
Having made this pact, that couple of evil mind became given over to wrongdoing, unafraid, with corrupt hearts.
कृत्वा (kṛtvā) — having madeएवम् (evam) — suchसमयम् (samayam) — a compactतौ वै (tau vai) — the two of themदम्पती (dampatī) — husband and wifeदुष्ट-मानसौ (duṣṭa-mānasau) — wicked in mindकु-कर्म-निरतौ (ku-karma-niratau) — engrossed in evil deedsजातौ (jātau) — becameनिर्भयेन कुचेतसा (nirbhayena kucetasā) — with a fearless, foul mind
३१ एवं तयोस्तु दम्पत्योर्दुराचारप्रवृत्तयोः । महान् कालो व्यतीयाय निष्फलो मूढचेतसोः ॥
evaṃ tayostu dampatyordurācārapravṛttayoḥ | mahān kālo vyatīyāya niṣphalo mūḍhacetasoḥ ||
इस तरह दुराचार में लगे उन मूढ़-चित्त पति-पत्नी का बहुत समय व्यर्थ बीत गया।
So for that couple, given to bad conduct, their minds deluded, a long time passed, and it bore no fruit.
एवम् (evam) — thusतयोः तु (tayoḥ tu) — of those twoदम्पत्योः (dampatyoḥ) — the married pairदुराचार-प्रवृत्तयोः (durācāra-pravṛttayoḥ) — set on evil conductमहान् कालः (mahān kālaḥ) — a long timeव्यतीयाय (vyatīyāya) — passedनिष्फलः (niṣphalaḥ) — fruitlessमूढ-चेतसोः (mūḍha-cetasoḥ) — of the two deluded minds
३२ अथ विप्रः स कुमतिर्बिन्दुगो वृषलीपतिः । कालेन निधनं प्राप्तो जगाम नरकं खलः ॥
atha vipraḥ sa kumatirbindugo vṛṣalīpatiḥ | kālena nidhanaṃ prāpto jagāma narakaṃ khalaḥ ||
फिर वह कुबुद्धि ब्राह्मण बिन्दुग, जो एक नीच जाति की स्त्री का पति बना था, समय आने पर मर गया और वह दुष्ट नरक में जा पड़ा।
Then that ill-minded brahmin Bindu, the husband of a low-born woman, in time came to his death — the wretch went to hell.
अथ (atha) — thenविप्रः सः (vipraḥ saḥ) — that brahminकुमतिः (kumatiḥ) — of evil mindबिन्दुगः (bindugaḥ) — Bindhugaवृषली-पतिः (vṛṣalī-patiḥ) — consort of a low womanकालेन (kālena) — in timeनिधनम् प्राप्तः (nidhanam prāptaḥ) — met his deathजगाम (jagāma) — wentनरकम् (narakam) — to hellखलः (khalaḥ) — the base one
३३ भुक्त्वा नरकदुःखानि बह्वहानि स मूढधीः । विन्ध्येऽभवत् पिशाचो हि गिरौ पापी भयङ्करः ॥
bhuktvā narakaduḥkhāni bahvahāni sa mūḍhadhīḥ | vindhye'bhavat piśāco hi girau pāpī bhayaṅkaraḥ ||
बहुत दिनों तक नरक के दुःख भोगकर वह मूढ़बुद्धि पापी विन्ध्य पर्वत पर एक भयंकर पिशाच बना।
After many days of suffering the pains of hell, that dull-witted sinner became a fearsome piśāca on the Vindhya mountain.
भुक्त्वा (bhuktvā) — having undergoneनरक-दुःखानि (naraka-duḥkhāni) — the torments of hellबहु-अहानि (bahu-ahāni) — for many daysसः (saḥ) — heमूढ-धीः (mūḍha-dhīḥ) — of clouded mindविन्ध्ये (vindhye) — in the Vindhyaअभवत् (abhavat) — becameपिशाचः (piśācaḥ) — a piśāca, a flesh-eating ghostहि (hi) — indeedगिरौ (girau) — on the mountainपापी (pāpī) — the sinnerभयङ्करः (bhayaṅkaraḥ) — terrifying
३४ मृते भर्तरि तस्मिन्वै दुराचारेऽथ बिन्दुगे । उवास स्वगृहे पुत्रैश्चिरकालं विमूढधीः ॥
mṛte bhartari tasminvai durācāre'tha binduge | uvāsa svagṛhe putraiścirakālaṃ vimūḍhadhīḥ ||
उस दुराचारी पति बिन्दुग के मर जाने पर वह मूढ़-हृदया चंचुला बहुत समय तक अपने पुत्रों के साथ घर में ही रही।
After that wrong-living husband Bindu had died, she — her mind still deluded — went on living in her own house with her sons for a long time.
मृते (mṛte) — having diedभर्तरि तस्मिन् वै (bhartari tasmin vai) — that husband of hersदुराचारे (durācāre) — of evil conductअथ (atha) — thenबिन्दुगे (binduge) — Bindhugaउवास (uvāsa) — she lived onस्व-गृहे (sva-gṛhe) — in her own houseपुत्रैः (putraiḥ) — with her sonsचिर-कालम् (cira-kālam) — for a long timeविमूढ-धीः (vimūḍha-dhīḥ) — of thoroughly clouded mind
३५ एवं विहरती जारैः सा नारी चञ्चुलाह्वया । आसीत् कामरता प्रीता किञ्चिदुत्क्रान्तयौवना ॥
evaṃ viharatī jāraiḥ sā nārī cañculāhvayā | āsīt kāmaratā prītā kiñcidutkrāntayauvanā ||
इस तरह जारों के साथ विहार करती हुई चंचुला नाम की वह स्त्री काम में रत और प्रसन्न रही, यौवन कुछ ढल चला था।
Still going about with lovers, that woman named Chanchulā stayed sunk in desire and pleased with it, her youth now a little past.
एवम् (evam) — thusविहरती (viharatī) — disporting herselfजारैः (jāraiḥ) — with loversसा नारी (sā nārī) — that womanचञ्चुला-आह्वया (cañculā-āhvayā) — by the name of Cañculāआसीत् (āsīt) — wasकाम-रता (kāma-ratā) — given to lustप्रीता (prītā) — contentकिञ्चित्-उत्क्रान्त-यौवना (kiñcit-utkrānta-yauvanā) — her youth somewhat past
३६ एकदा दैवयोगेन सम्प्राप्ते पुण्यपर्वणि । सा नारी बन्धुभिः सार्धं गोकर्णक्षेत्रमाययौ ॥
ekadā daivayogena samprāpte puṇyaparvaṇi | sā nārī bandhubhiḥ sārdhaṃ gokarṇakṣetramāyayau ||
एक दिन दैवयोग से किसी पुण्य पर्व के आने पर वह स्त्री अपने बंधुओं के साथ गोकर्ण क्षेत्र में गई।
One day, by the working of fate, when a sacred festival had come, that woman went with her kin to the holy field of Gokarṇa.
एकदा (ekadā) — one dayदैव-योगेन (daiva-yogena) — by the working of fateसम्प्राप्ते (samprāpte) — when it had comeपुण्य-पर्वणि (puṇya-parvaṇi) — a sacred festival dayसा नारी (sā nārī) — that womanबन्धुभिः सार्धम् (bandhubhiḥ sārdham) — together with her kinगोकर्ण-क्षेत्रम् (gokarṇa-kṣetram) — to the holy field of Gokarṇaआययौ (āyayau) — came
३७ प्रसङ्गात् सा तदा गत्वा कस्मिंश्चित् तीर्थपाथसि । सस्नौ सामान्यतो यत्र तत्र बभ्राम बन्धुभिः ॥
prasaṅgāt sā tadā gatvā kasmiṃścit tīrthapāthasi | sasnau sāmānyato yatra tatra babhrāma bandhubhiḥ ||
तीर्थयात्रियों के संग जाकर उसने भी किसी तीर्थ के जल में साधारण रूप से स्नान किया, और बंधुओं के साथ इधर-उधर घूमती रही।
Going along with the others, she bathed casually in the water of some sacred pool, and wandered here and there with her kin.
प्रसङ्गात् (prasaṅgāt) — as it happenedसा (sā) — sheतदा (tadā) — thenगत्वा (gatvā) — having goneकस्मिंश्चित् (kasmiṃścit) — to a certainतीर्थ-पाथसि (tīrtha-pāthasi) — water of a sacred fordसस्नौ (sasnau) — bathedसामान्यतः (sāmānyataḥ) — in the common wayयत्र तत्र (yatra tatra) — here and thereबभ्राम (babhrāma) — she wanderedबन्धुभिः (bandhubhiḥ) — with her kin
३८ देवालयेऽथ कस्मिंश्चिद् दैवज्ञमुखतः शुभाम् । शुश्राव सत्कथां शम्भोः पुण्यां पौराणिकीं च सा ॥
devālaye'tha kasmiṃścid daivajñamukhataḥ śubhām | śuśrāva satkathāṃ śambhoḥ puṇyāṃ paurāṇikīṃ ca sā ||
फिर किसी देवमंदिर में एक ज्ञानी ब्राह्मण के मुख से उसने शिव की एक शुभ, पवित्र, पौराणिक कथा सुनी।
Then, in one of the temples, from the mouth of a learned brahmin she heard a fine, holy Purāṇic tale of Śambhu.
देव-आलये (deva-ālaye) — in a templeअथ (atha) — thenकस्मिंश्चित् (kasmiṃścit) — a certain oneदैवज्ञ-मुखतः (daivajña-mukhataḥ) — from the mouth of a learned reciterशुभाम् (śubhām) — auspiciousशुश्राव (śuśrāva) — she heardसत्-कथाम् (sat-kathām) — the true storyशम्भोः (śambhoḥ) — of Śambhuपुण्याम् (puṇyām) — holyपौराणिकीम् (paurāṇikīm) — drawn from the Purāṇaच सा (ca sā) — she did
३९ योषितां जारसक्तानां नरके यमकिङ्कराः । सन्तप्तलोहपरिघं क्षिपन्ति स्मरमन्दिरे ॥
yoṣitāṃ jārasaktānāṃ narake yamakiṅkarāḥ | santaptalohaparighaṃ kṣipanti smaramandire ||
[कथावाचक कह रहे थे:] “जार में आसक्त स्त्रियों को नरक में यमदूत उनके काम-स्थान में तपे हुए लोहे का परिघ डालते हैं।”
[The reciter was saying:] “Of women given to lovers, in hell Yama's servants thrust a red-hot iron bar into the seat of their desire.”
योषिताम् (yoṣitām) — of womenजार-सक्तानाम् (jāra-saktānām) — attached to loversनरके (narake) — in hellयम-किङ्कराः (yama-kiṅkarāḥ) — Yama’s servantsसन्तप्त-लोह-परिघम् (santapta-loha-parigham) — a bar of red-hot ironक्षिपन्ति (kṣipanti) — they thrustस्मर-मन्दिरे (smara-mandire) — into the seat of desire
४० इति पौराणिकेनोक्तां श्रुत्वा वैराग्यवर्धिनीम् । कथामासीद्भयोद्विग्ना चकम्पे तत्र सा च वै ॥
iti paurāṇikenoktāṃ śrutvā vairāgyavardhinīm | kathāmāsīdbhayodvignā cakampe tatra sā ca vai ||
कथावाचक के मुख से यह वैराग्य बढ़ाने वाली कथा सुनकर वह भय से व्याकुल हो गई और वहीं काँप उठी।
Hearing this dispassion-stirring tale told by the reciter, she grew troubled with fear and trembled where she sat.
इति (iti) — thusपौराणिकेन उक्ताम् (paurāṇikena uktām) — spoken by the reciterश्रुत्वा (śrutvā) — having heardवैराग्य-वर्धिनीम् (vairāgya-vardhinīm) — which makes dispassion growकथाम् (kathām) — the storyआसीत् (āsīt) — she becameभय-उद्विग्ना (bhaya-udvignā) — shaken with fearचकम्पे (cakampe) — she trembledतत्र (tatra) — thereसा च वै (sā ca vai) — she indeed
४१ कथासमाप्तौ सा नारी निर्गतेषु जनेषु च । भीता रहसि तं प्राह शैवं संवाचकं द्विजम् ॥
kathāsamāptau sā nārī nirgateṣu janeṣu ca | bhītā rahasi taṃ prāha śaivaṃ saṃvācakaṃ dvijam ||
कथा समाप्त होने पर और लोगों के चले जाने पर वह भयभीत नारी एकांत में शिवपुराण की कथा बाँचने वाले उस ब्राह्मण से बोली:
When the tale was over and the people had left, the frightened woman spoke in private to the brahmin who had recited the Śaiva story:
कथा-समाप्तौ (kathā-samāptau) — when the story endedसा नारी (sā nārī) — that womanनिर्गतेषु जनेषु च (nirgateṣu janeṣu ca) — the people having gone outभीता (bhītā) — afraidरहसि (rahasi) — in privateतम् प्राह (tam prāha) — said to himशैवम् (śaivam) — the devotee of Śivaसंवाचकम् (saṃvācakam) — the reciterद्विजम् (dvijam) — the brahmin
४२ ब्रह्मन् त्वं शृणु मेऽसद्वृत्तमजानन्त्याः स्वधर्मकम् । श्रुत्वा मामुद्धर स्वामिन् कृपां कृत्वातुलामपि ॥
brahman tvaṃ śṛṇu me'sadvṛttamajānantyāḥ svadharmakam | śrutvā māmuddhara svāmin kṛpāṃ kṛtvātulāmapi ||
हे ब्रह्मन्, मुझ अपने धर्म से अनजान स्त्री का बुरा आचरण सुनिए; सुनकर, हे स्वामी, मुझ पर अनुपम कृपा करके मेरा उद्धार कीजिए।
Brahmin, hear the ill life of one who did not know her own duty; having heard it, master, show me a matchless kindness and lift me out.
ब्रह्मन् (brahman) — O brahminत्वम् (tvam) — youशृणु (śṛṇu) — hearमे (me) — myअसत्-वृत्तम् (asat-vṛttam) — evil way of lifeअजानन्त्याः (ajānantyāḥ) — of one who did not knowस्व-धर्मकम् (sva-dharmakam) — her own dutyश्रुत्वा (śrutvā) — having heard itमाम् उद्धर (mām uddhara) — lift me upस्वामिन् (svāmin) — O masterकृपाम् कृत्वा (kṛpām kṛtvā) — showing compassionअतुलाम् अपि (atulām api) — beyond all measure
४३ चरितं सूल्बणं पापं मया मूढधिया प्रभो । नीतं पाञ्चाल्यतः सर्वं यौवनं मदनान्धया ॥
caritaṃ sūlbaṇaṃ pāpaṃ mayā mūḍhadhiyā prabho | nītaṃ pāñcālyataḥ sarvaṃ yauvanaṃ madanāndhayā ||
हे प्रभु, मैंने मूढ़ बुद्धि से घोर पापमय जीवन जिया; काम से अंधी होकर मैंने अपना पूरा यौवन व्यभिचार में बिता दिया।
A gross and sinful life I have led, lord, with a deluded mind; blind with desire, I spent my whole youth in wantonness.
चरितम् (caritam) — was practisedसु-उल्बणम् (su-ulbaṇam) — most grossपापम् (pāpam) — sinमया (mayā) — by meमूढ-धिया (mūḍha-dhiyā) — of clouded mindप्रभो (prabho) — O masterनीतम् (nītam) — was spentपाञ्चाल्यतः (pāñcālyataḥ) — in wantonnessसर्वम् (sarvam) — the wholeयौवनम् (yauvanam) — of my youthमदन-अन्धया (madana-andhayā) — blinded by desire
४४ श्रुत्वेदं वचनं तेऽद्य वैराग्यरसजृम्भितम् । जाता महाभया साहं सकम्पात्तवियोगिका ॥
śrutvedaṃ vacanaṃ te'dya vairāgyarasajṛmbhitam | jātā mahābhayā sāhaṃ sakampāttaviyogikā ||
Doubtful readingThis verse is doubtful since it does not adhere to anuṣṭubh chhanda.
वैराग्य-रस से भरे आपके ये वचन आज सुनकर मैं बहुत भयभीत हो गई हूँ, काँपती हुई …
Hearing these words of yours today, brimming with the taste of dispassion, I have become greatly afraid, trembling …
श्रुत्वा (śrutvā) — having heardइदम् वचनम् (idam vacanam) — these wordsते (te) — yourअद्य (adya) — todayवैराग्य-रस-जृम्भितम् (vairāgya-rasa-jṛmbhitam) — brimming with the savour of dispassionजाता (jātā) — I have becomeमहा-भया (mahā-bhayā) — greatly afraidसा अहम् (sā aham) — I, that womanस-कम्पा (sa-kampā) — tremblingतत्-वियोगिका (tat-viyogikā) — torn away from that old life
४५ धिङ् मां मूढधियं पापां काममोहितचेतसम् । निन्द्यां दुर्विषयासक्तां विमुखीं हि स्वधर्मतः ॥
dhiṅ māṃ mūḍhadhiyaṃ pāpāṃ kāmamohitacetasam | nindyāṃ durviṣayāsaktāṃ vimukhīṃ hi svadharmataḥ ||
मुझ मूढ़बुद्धि, पापिनी, काम से मोहित चित्त वाली को धिक्कार है — निंदनीय, गंदे विषयों में आसक्त, और अपने धर्म से विमुख।
Shame on me — dull-minded, sinful, my heart deluded by desire, deserving of blame, stuck fast in foul pleasures, turned away from my own duty.
धिक् माम् (dhik mām) — shame on meमूढ-धियम् (mūḍha-dhiyam) — of clouded mindपापाम् (pāpām) — sinfulकाम-मोहित-चेतसम् (kāma-mohita-cetasam) — my mind bewildered by lustनिन्द्याम् (nindyām) — blameworthyदुर्-विषय-आसक्ताम् (dur-viṣaya-āsaktām) — clinging to vile pleasuresविमुखीम् (vimukhīm) — turned awayहि (hi) — indeedस्व-धर्मतः (sva-dharmataḥ) — from my own duty
४६ यदल्पस्य सुखस्यार्थे स्वकार्यस्य विनाशिनम् । महापापं कृतं घोरमजानन्त्यातिकष्टदम् ॥
yadalpasya sukhasyārthe svakāryasya vināśinam | mahāpāpaṃ kṛtaṃ ghoramajānantyātikaṣṭadam ||
थोड़े से सुख के लिए मैंने अपने हित का नाश करने वाला, अत्यंत कष्ट देने वाला घोर महापाप कर डाला — वह भी अनजाने में।
For the sake of a little pleasure I did a great and terrible sin — one that destroys my true purpose and brings the sharpest suffering — and I did it without knowing.
यत् (yat) — in thatअल्पस्य सुखस्य अर्थे (alpasya sukhasya arthe) — for the sake of a small pleasureस्व-कार्यस्य (sva-kāryasya) — of my own true purposeविनाशिनम् (vināśinam) — destructiveमहा-पापम् (mahā-pāpam) — a great sinकृतम् (kṛtam) — was doneघोरम् (ghoram) — dreadfulअजानन्त्या (ajānantyā) — by me who did not knowअति-कष्टदम् (ati-kaṣṭadam) — bringing bitter suffering
४७ यास्यामि दुर्गतिं कां कां घोरां हा कष्टदायिनीम् । को ज्ञो यास्यति मां तत्र कुमार्गरतमानसाम् ॥
yāsyāmi durgatiṃ kāṃ kāṃ ghorāṃ hā kaṣṭadāyinīm | ko jño yāsyati māṃ tatra kumārgaratamānasām ||
मैं न जाने किस-किस घोर, कष्टदायी दुर्गति में जाऊँगी? और वहाँ, कुमार्ग में लगे मन वाली मुझ स्त्री का कौन बुद्धिमान साथ देगा?
Into what dreadful, painful evil states will I not fall? And there — my mind still set on the wrong road — what wise one will go with me?
यास्यामि (yāsyāmi) — I shall goदुर्गतिम् (durgatim) — to an evil stateकाम् काम् (kām kām) — which one, whichघोराम् (ghorām) — dreadfulहा (hā) — alasकष्ट-दायिनीम् (kaṣṭa-dāyinīm) — bringing tormentकः ज्ञः (kaḥ jñaḥ) — who that knowsयास्यति (yāsyati) — will go withमाम् (mām) — meतत्र (tatra) — thereकु-मार्ग-रत-मानसाम् (ku-mārga-rata-mānasām) — whose mind delighted in the bad road
४८ मरणे यमदूतांस्तान् कथं द्रक्ष्ये भयङ्करान् । कथं पाशैर्बलात् कण्ठे बध्यमाना धृतिं लभे ॥
maraṇe yamadūtāṃstān kathaṃ drakṣye bhayaṅkarān | kathaṃ pāśairbalāt kaṇṭhe badhyamānā dhṛtiṃ labhe ||
मृत्यु के समय उन भयंकर यमदूतों को मैं कैसे देखूँगी? जब वे बलपूर्वक पाशों से मेरा गला बाँधेंगे, तब मैं धीरज कैसे रखूँगी?
At death, how will I face those terrible messengers of Yama? How, as they bind my throat by force with their nooses, will I keep my nerve?
मरणे (maraṇe) — at deathयम-दूतान् तान् (yama-dūtān tān) — those messengers of Yamaकथम् (katham) — howद्रक्ष्ये (drakṣye) — shall I look uponभयङ्करान् (bhayaṅkarān) — the terrifying onesकथम् (katham) — howपाशैः (pāśaiḥ) — with noosesबलात् (balāt) — by forceकण्ठे (kaṇṭhe) — at the throatबध्यमाना (badhyamānā) — being boundधृतिम् लभे (dhṛtim labhe) — shall I keep my composure
४९ कथं सहिष्ये नरके खण्डशो देहकृन्तनम् । यातनां तत्र महतीं दुःखदां च विशेषतः ॥
kathaṃ sahiṣye narake khaṇḍaśo dehakṛntanam | yātanāṃ tatra mahatīṃ duḥkhadāṃ ca viśeṣataḥ ||
नरक में जब मेरे शरीर के टुकड़े-टुकड़े किए जाएँगे, तब मैं उसे कैसे सहूँगी — वहाँ की वह बड़ी, विशेष रूप से दुःख देने वाली यातना?
How will I bear it in hell when my body is cut to pieces — the great torment there, and the suffering it gives above all?
कथम् (katham) — howसहिष्ये (sahiṣye) — shall I endureनरके (narake) — in hellखण्डशः (khaṇḍaśaḥ) — piece by pieceदेह-कृन्तनम् (deha-kṛntanam) — the cutting up of the bodyयातनाम् (yātanām) — the tortureतत्र (tatra) — thereमहतीम् (mahatīm) — immenseदुःखदाम् (duḥkhadām) — full of painच विशेषतः (ca viśeṣataḥ) — and above all
५० दिवा चेष्टामिन्द्रियाणां कथं प्राप्स्यामि शोचती । रात्रौ कथं लभिष्येऽहं निद्रां दुःखपरिप्लुता ॥
divā ceṣṭāmindriyāṇāṃ kathaṃ prāpsyāmi śocatī | rātrau kathaṃ labhiṣye'haṃ nidrāṃ duḥkhapariplutā ||
दिन में शोक से भरी हुई मैं इंद्रियों का व्यापार कैसे कर पाऊँगी? रात में दुःख में डूबी मुझे नींद कैसे मिलेगी?
By day, worn with grief, how will I keep my senses working? By night, drowned in sorrow, how will I find sleep?
दिवा (divā) — by dayचेष्टाम् (ceṣṭām) — the workingइन्द्रियाणाम् (indriyāṇām) — of the sensesकथम् (katham) — howप्राप्स्यामि (prāpsyāmi) — shall I haveशोचती (śocatī) — grievingरात्रौ (rātrau) — at nightकथम् (katham) — howलभिष्ये अहम् (labhiṣye aham) — shall I findनिद्राम् (nidrām) — sleepदुःख-परिप्लुता (duḥkha-pariplutā) — drowned in sorrow
५१ हा हतास्मि च दग्धास्मि विदीर्णहृदयास्मि च । सर्वथाहं विनष्टास्मि पापिनी सर्वथाप्यहम् ॥
hā hatāsmi ca dagdhāsmi vidīrṇahṛdayāsmi ca | sarvathāhaṃ vinaṣṭāsmi pāpinī sarvathāpyaham ||
हाय, मैं मारी गई, मैं जल गई, मेरा हृदय फट गया। मैं हर तरह से नष्ट हो गई — मैं पापिनी, हर तरह से नष्ट।
Alas, I am struck down, I am burned, my heart is torn apart. I am ruined in every way — a sinner, ruined every way.
हा (hā) — alasहता अस्मि (hatā asmi) — I am undoneच (ca) — andदग्धा अस्मि (dagdhā asmi) — I am burnt upविदीर्ण-हृदया अस्मि च (vidīrṇa-hṛdayā asmi ca) — and my heart is torn openसर्वथा (sarvathā) — utterlyअहम् (aham) — Iविनष्टा अस्मि (vinaṣṭā asmi) — am ruinedपापिनी (pāpinī) — a sinnerसर्वथा अपि अहम् (sarvathā api aham) — in every way I am
५२ हा विधे मां महापापे दत्त्वा दुःशेमुषीं हठात् । अपैति यत् स्वधर्मान्नै सर्वसौख्यकरादहो ॥
hā vidhe māṃ mahāpāpe dattvā duḥśemuṣīṃ haṭhāt | apaiti yat svadharmānnai sarvasaukhyakarādaho ||
हाय विधाता, तुमने मुझ महापापिनी को हठपूर्वक ऐसी दुर्बुद्धि क्यों दी, जो सब सुख देने वाले स्वधर्म से मनुष्य को दूर हटा देती है?
O maker of fate — why did you force a corrupt mind on me, deep in sin, one that draws a person away, alas, from the duty that gives every happiness?
हा विधे (hā vidhe) — alas, O Ordainerमाम् (mām) — to meमहा-पापे (mahā-pāpe) — in this great sinदत्त्वा (dattvā) — having givenदुःशेमुषीम् (duḥśemuṣīm) — a corrupted understandingहठात् (haṭhāt) — by forceअपैति (apaiti) — one falls awayयत् (yat) — in thatस्व-धर्मात् (sva-dharmāt) — from one’s own dutyसर्व-सौख्य-करात् (sarva-saukhya-karāt) — which brings every happinessअहो (aho) — ah!
५३ शूलप्रोतस्य शैलाग्रात्पततस्तुङ्गतो द्विज । यद्दुःखं देहिनो घोरं तस्मात् कोटिगुणं मम ॥
śūlaprotasya śailāgrātpatatastuṅgato dvija | yadduḥkhaṃ dehino ghoraṃ tasmāt koṭiguṇaṃ mama ||
हे द्विज, शूल में बिंधा हुआ व्यक्ति ऊँचे पर्वत-शिखर से गिरते समय जो घोर दुःख पाता है, उससे करोड़ गुना दुःख मुझे है।
Brahmin — the fierce pain of a person impaled on a stake and falling from a high mountain peak: mine is a crore times greater than that.
शूल-प्रोतस्य (śūla-protasya) — of one impaled on a stakeशैल-अग्रात् (śaila-agrāt) — from a mountain peakपततः (patataḥ) — of one fallingतुङ्गतः (tuṅgataḥ) — from a heightद्विज (dvija) — O brahminयत् दुःखम् (yat duḥkham) — what painदेहिनः (dehinaḥ) — of an embodied beingघोरम् (ghoram) — dreadfulतस्मात् (tasmāt) — than thatकोटि-गुणम् (koṭi-guṇam) — ten million times greaterमम (mama) — is mine
५४ अश्वमेधशतं कृत्वा गङ्गां स्नात्वा शतं समाः । न शुद्धिर्जायते प्रायो मत्पापस्य गरीयसः ॥
aśvamedhaśataṃ kṛtvā gaṅgāṃ snātvā śataṃ samāḥ | na śuddhirjāyate prāyo matpāpasya garīyasaḥ ||
सौ अश्वमेध यज्ञ करके, या सौ वर्ष गंगा में स्नान करके भी मेरे इस भारी पाप की शुद्धि प्रायः नहीं होती दिखती।
Even by performing a hundred horse-sacrifices, or bathing in the Ganges for a hundred years, there seems to be no cleansing of my heavy sin.
अश्वमेध-शतम् (aśvamedha-śatam) — a hundred horse-sacrificesकृत्वा (kṛtvā) — having performedगङ्गाम् (gaṅgām) — in the Gangesस्नात्वा (snātvā) — having bathedशतम् समाः (śatam samāḥ) — for a hundred yearsन (na) — notशुद्धिः (śuddhiḥ) — purificationजायते (jāyate) — comes aboutप्रायः (prāyaḥ) — most likelyमत्-पापस्य (mat-pāpasya) — of my sinगरीयसः (garīyasaḥ) — so very heavy
५५ किं करोमि क्व गच्छामि कं वा शरणमाश्रये । कस्त्रायते मां लोकेऽस्मिन् पतन्तीं नरकार्णवे ॥
kiṃ karomi kva gacchāmi kaṃ vā śaraṇamāśraye | kastrāyate māṃ loke'smin patantīṃ narakārṇave ||
मैं क्या करूँ? कहाँ जाऊँ? किसकी शरण लूँ? इस संसार में नरक-सागर में गिरती हुई मुझे कौन बचाएगा?
What am I to do? Where am I to go? Whose shelter am I to take? Who in this world will save me as I fall into the ocean of hell?
किम् करोमि (kim karomi) — what shall I doक्व गच्छामि (kva gacchāmi) — where shall I goकम् वा (kam vā) — or to whomशरणम् आश्रये (śaraṇam āśraye) — shall I go for refugeकः (kaḥ) — whoत्रायते (trāyate) — will saveमाम् (mām) — meलोके अस्मिन् (loke asmin) — in this worldपतन्तीम् (patantīm) — fallingनरक-अर्णवे (naraka-arṇave) — into the ocean of hell
५६ त्वमेव मे गुरुर्ब्रह्मंस्त्वं माता त्वं पितासि च । उद्धरोद्धर मां दीनां त्वामेव शरणं गताम् ॥
tvameva me gururbrahmaṃstvaṃ mātā tvaṃ pitāsi ca | uddharoddhara māṃ dīnāṃ tvāmeva śaraṇaṃ gatām ||
हे ब्रह्मन्, आप ही मेरे गुरु हैं, आप ही माता और आप ही पिता हैं। मुझ दीन का, जो केवल आपकी शरण में आई है, उद्धार कीजिए, उद्धार कीजिए।
You alone are my teacher, brahmin; you are my mother and my father too. Lift me up, lift me up — a poor woman who has come to you alone for shelter.
त्वम् एव (tvam eva) — you aloneमे (me) — myगुरुः (guruḥ) — teacherब्रह्मन् (brahman) — O brahminत्वम् माता (tvam mātā) — you are motherत्वम् पिता असि च (tvam pitā asi ca) — and you are fatherउद्धर उद्धर (uddhara uddhara) — lift me up, lift me upमाम् दीनाम् (mām dīnām) — me, wretchedत्वाम् एव (tvām eva) — to you aloneशरणम् गताम् (śaraṇam gatām) — come for refuge
५७ इति सञ्जातनिर्वेदां पतितां चरणद्वये । उत्थाप्य कृपया धीमान् बभाषे ब्राह्मणः स हि ॥
iti sañjātanirvedāṃ patitāṃ caraṇadvaye | utthāpya kṛpayā dhīmān babhāṣe brāhmaṇaḥ sa hi ||
इस प्रकार वैराग्य से भरी हुई वह जब उनके चरणों में गिर पड़ी, तब उस बुद्धिमान ब्राह्मण ने कृपापूर्वक उसे उठाकर यह कहा।
As she fell at his feet, dispassion now born in her, the wise brahmin raised her up kindly and spoke.
इति (iti) — thusसञ्जात-निर्वेदाम् (sañjāta-nirvedām) — in whom weariness of the world had been bornपतिताम् (patitām) — fallenचरण-द्वये (caraṇa-dvaye) — at his two feetउत्थाप्य (utthāpya) — having raised her upकृपया (kṛpayā) — in compassionधीमान् (dhīmān) — the wise oneबभाषे (babhāṣe) — spokeब्राह्मणः सः हि (brāhmaṇaḥ saḥ hi) — that brahmin indeed
इति श्रीस्कान्दे महापुराणे शिवपुराणमाहात्म्ये चञ्चुलावैराग्यवर्णनं नाम तृतीयोऽध्यायः ॥ ३ ॥
Here ends the third chapter — “The Account of Chanchulā's Turning to Dispassion” — within the Glory of the Śiva Purāṇa, in the venerable Skanda Mahāpurāṇa.
इस प्रकार श्रीस्कन्द महापुराण के अंतर्गत शिवपुराण-माहात्म्य में “चंचुला के वैराग्य का वर्णन” नामक तीसरा अध्याय समाप्त हुआ।