॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — पार्वतीखण्डअथैकोनपञ्चाशत्तमोऽध्यायः
Continuing his narration to Nārada, Brahmā tells how, by his own command, the brāhmaṇas had the sacrificial fire established, and Śiva performed the fire-oblation with Pārvatī seated in his lap, offering oblations with the mantras of the Ṛg, Yajur and Sāma Vedas, while Menā's brother Mainaka offered a handful of parched grain; Kālī and Śiva then joyfully circumambulated the fire according to worldly custom. Brahmā then confesses to Nārada an astonishing and shameful episode of his own: deluded in that moment by Śiva's Māyā, he gazed upon the moon-like beauty of Pārvatī's toenail, was overcome by desire, and looked again and again at her limbs until his seed fell to the ground; ashamed, he tried to hide and press it away with his feet. Seeing this, Mahādeva grew fiercely angry and resolved to slay the desire-deluded Brahmā at once; a great cry of alarm arose everywhere, all beings trembled, and even Viṣṇu grew afraid. Viṣṇu and the assembled gods then praised the blazing, wrathful Śiva who stood ready to strike, addressing him as the all-pervading god of gods, the changeless, imperishable, unqualified supreme Brahman who is both being and non-being, one without a second, the cause of the universe's origin, maintenance and dissolution yet dependent on nothing, worshipped by liberation-seeking sages, the ground of Brahmā's creatorship and Viṣṇu's preservation, beyond speech and mind, whose body is envisioned as the cosmos itself — the oceans his garments, the directions his arms, heaven his head, the sky his navel, the wind his breath, fire and sun and moon his eyes, the clouds his hair, and the stars and planets his ornaments — and they bow to him as the five-faced, fifty-million-formed Rudra, lord of the three worlds and essence of true knowledge. Hearing this hymn, the gracious, devotee-loving Parameśvara relented and swiftly granted Brahmā freedom from fear, at which Viṣṇu and all the gods and sages rejoiced and made a great festival. From Brahmā's spilled seed, kneaded and rubbed repeatedly, arose countless brilliant sparks, and from those sparks thousands of radiant sages called the Bālakhilyas were born; they gathered fondly around Brahmā, calling him "father, father." Then Nārada, moved by Śiva's own will though his heart was still touched with anger, commanded the Bālakhilyas to leave at once for Mount Gandhamādana, since they had no business remaining there and were destined to perform austerities there and become disciples of the Sun by Śiva's own decree. The Bālakhilyas bowed to Śaṅkara and departed swiftly for Gandhamādana. Viṣṇu and the other great souls, moved by Parameśāna, then consoled and reassured Brahmā, who became fearless once more and praised Śaṅkara as lord of all, tender to devotees, doer of every deed and destroyer of the pride of the wicked, the sole creator, sustainer and destroyer of everything, by whose will alone the whole moving and unmoving world remains in place, as an ox is held by a rope. Having bowed with joined palms, Brahmā was joined by Viṣṇu and all the other gods in praising Maheśvara; and hearing this pure and humble praise, Maheśvara was pleased and, with a delighted heart, granted a supreme gift of fearlessness, so that all obtained great happiness and Brahmā himself was filled with the deepest joy. ब्रह्माजी नारदजीको आगेकी कथा सुनाते हुए बताते हैं कि उनकी अपनी आज्ञासे ब्राह्मणोंने अग्नि स्थापित की और शिवने पार्वतीको अपनी गोदमें बैठाकर, ऋक्-यजुः-सामके मन्त्रोंसे हवन किया, तथा मेनाके भाई मैनाकने लाजाकी अंजलि अर्पित की; तत्पश्चात् काली और शिवने प्रसन्नतापूर्वक लोकाचारके अनुसार अग्निकी परिक्रमा की। इसके बाद ब्रह्माजी नारदजीको अपना ही एक विचित्र तथा लज्जाजनक प्रसंग सुनाते हैं—उस अवसरपर शिवकी मायासे मोहित होकर वे पार्वतीके चरणके मनोहर नखचन्द्रको देखने लगे, कामसे अभिभूत हो गये, बार-बार उनके अंगोंको निहारते रहे, यहाँतक कि उनका वीर्य पृथ्वीपर गिर पड़ा; लज्जित होकर उन्होंने उसे चरणोंसे ढँकनेका प्रयत्न किया। यह देखकर महादेव अत्यन्त क्रुद्ध हो गये और काममोहित ब्रह्माको तुरन्त मार डालनेका निश्चय किया; सर्वत्र हाहाकार मच गया, सभी प्राणी काँप उठे और विष्णु भी भयभीत हो गये। तब विष्णु तथा समस्त देवताओंने क्रोधसे प्रज्वलित तथा प्रहारके लिये उद्यत शिवकी स्तुति की, उन्हें जगद्व्यापी देवदेव, निर्विकार, अव्यय, निर्गुण परब्रह्म, सत्-असत् दोनोंसे युक्त तथा अद्वितीय, विश्वकी उत्पत्ति-स्थिति-प्रलयके कारण किंतु स्वयं किसीकी अपेक्षा न रखनेवाला, मुमुक्षु मुनियोंद्वारा उपासित, ब्रह्मा और विष्णुके कर्तृत्व-पालनकर्तृत्वका आधार, वाणी तथा मनसे परे बताते हुए उनके विराट् स्वरूपका वर्णन किया—समुद्र वस्त्र, दिशाएँ भुजाएँ, द्युलोक मस्तक, आकाश नाभि, वायु श्वास, अग्नि-सूर्य-चन्द्र नेत्र, मेघ केश तथा नक्षत्र-ग्रह आभूषण—और उन्हें पंचमुख, पचास करोड़ मूर्तिवाले, त्रिलोकेश तथा विद्यातत्त्वस्वरूप रुद्र कहकर नमस्कार किया। इस स्तुतिको सुनकर भक्तवत्सल परमेश्वर प्रसन्न हो गये और उन्होंने शीघ्र ही ब्रह्माको अभय प्रदान कर दिया, जिससे विष्णु तथा सभी देवता-मुनि हर्षित होकर महान् उत्सव मनाने लगे। ब्रह्माके उसी बार-बार मसले गये वीर्यसे अनेक तेजस्वी कण उत्पन्न हुए, और उन कणोंसे बालखिल्य नामक हजारों तेजस्वी ऋषि प्रकट हुए, जो प्रेमपूर्वक ब्रह्माको 'तात, तात' कहकर घेर लिये। तब ईश्वरकी इच्छासे प्रेरित नारदजीने, यद्यपि उनका चित्त क्रोधसे युक्त था, बालखिल्योंको आज्ञा दी कि वे तुरन्त गन्धमादन पर्वतपर चले जायँ, क्योंकि उनका वहाँ कोई प्रयोजन शेष नहीं था और शिवकी ही आज्ञासे वे वहाँ तपस्या करके सूर्यके शिष्य बननेवाले थे। बालखिल्य शंकरको प्रणाम करके शीघ्र गन्धमादनकी ओर चले गये। इसके बाद परमेशानसे प्रेरित विष्णु आदि महात्माओंने ब्रह्माको समझाया, जिससे वे पुनः निर्भय हो गये और उन्होंने शंकरको सर्वेश, भक्तवत्सल, सम्पूर्ण कार्योंके कर्ता तथा दुष्टोंके गर्वको हरनेवाला जानकर उनकी स्तुति की—यह बताते हुए कि सम्पूर्ण चराचर जगत् उन्हींकी इच्छासे उसी प्रकार स्थित है जैसे बैल रस्सीसे बँधा रहता है। हाथ जोड़कर प्रणाम करनेके पश्चात् विष्णु आदि अन्य सभी देवताओंने भी महेश्वरकी स्तुति की; इस शुद्ध तथा दीनतापूर्ण स्तुतिको सुनकर महेश्वर प्रसन्न हो गये और प्रसन्नचित्त होकर उन्होंने परम अभयका वरदान दिया, जिससे सभीने महान् सुख तथा ब्रह्माने स्वयं अत्यन्त आनन्द प्राप्त किया।
१ अथो ममाज्ञया विप्रैः संस्थाप्यानलमीश्वरः। होमं चकार तत्रैवमङ्के संस्थाप्य पार्वतीम्॥ १
atho mamājñayā vipraiḥ saṃsthāpyānalamīśvaraḥ | homaṃ cakāra tatraivamaṅke saṃsthāpya pārvatīm 1 ||
तदनन्तर मेरी आज्ञासे ईश्वरने ब्राह्मणोंद्वारा अग्नि स्थापित करवाकर, वहीं पार्वतीको अपनी गोदमें बैठाकर हवन किया।
Then, by my command, the lord had the brāhmaṇas establish the sacred fire, and having seated Pārvatī in his lap there, he performed the fire-oblation.
अथो ममाज्ञया विप्रैः (atho mamājñayā vipraiḥ) — then, by my (Brahmā's) command, through the brāhmaṇasसंस्थाप्यानलमीश्वरः (saṃsthāpyānalamīśvaraḥ) — the lord [Śiva], having had the fire establishedहोमं चकार तत्रैव (homaṃ cakāra tatraiva) — performed the fire-oblation thereमङ्के संस्थाप्य पार्वतीम् (aṅke saṃsthāpya pārvatīm) — having seated Pārvatī in [his] lap
२ ऋग्यजुस्साममन्त्रैश्चाहुतिं वह्नौ ददौ शिवः। लाजाञ्जलिं ददौ कालीभ्राता मैनाकसंज्ञकः॥ २
ṛgyajussāmamantraiścāhutiṃ vahnau dadau śivaḥ | lājāñjaliṃ dadau kālībhrātā mainākasaṃjñakaḥ 2 ||
शिवने ऋक्, यजुः तथा साम वेदके मन्त्रोंसे अग्निमें आहुति दी, और कालीके भाई मैनाकने लाजाकी अंजलि अर्पित की।
Śiva offered oblation into the fire with the mantras of the Ṛg, Yajur and Sāma Vedas, and Mainaka, Kālī's brother, offered a handful of parched grain.
ऋग्यजुस्साममन्त्रैश्च (ṛgyajussāmamantraiśca) — and with the mantras of the Ṛg, Yajur and Sāma [Vedas]आहुतिं वह्नौ ददौ शिवः (āhutiṃ vahnau dadau śivaḥ) — Śiva gave oblation into the fireलाजाञ्जलिं ददौ कालीभ्राता (lājāñjaliṃ dadau kālībhrātā) — Kālī's brother offered a handful of parched grainमैनाकसंज्ञकः (mainākasaṃjñakaḥ) — he who is named Mainaka
३ अथ काली शिवश्चोभौ चक्रतुर्विधिवन्मुदा। वह्निप्रदक्षिणां तात लोकाचारं विधाय च॥ ३
atha kālī śivaścobhau cakraturvidhivanmudā | vahnipradakṣiṇāṃ tāta lokācāraṃ vidhāya ca 3 ||
हे तात! तदनन्तर काली और शिव दोनोंने प्रसन्नतापूर्वक विधिवत् अग्निकी परिक्रमा की, तथा लोकाचारका भी पालन किया।
Then, O dear one, Kālī and Śiva, both together, joyfully and duly performed the circumambulation of the fire, observing worldly custom as well.
अथ काली शिवश्चोभौ (atha kālī śivaścobhau) — then Kālī and Śiva, both togetherचक्रतुर्विधिवन्मुदा (cakraturvidhivanmudā) — performed [it] duly, with joyवह्निप्रदक्षिणां तात (vahnipradakṣiṇāṃ tāta) — the circling of the fire, O dear oneलोकाचारं विधाय च (lokācāraṃ vidhāya ca) — having also observed worldly custom
४ तत्राद्भुतमलञ्चक्रे चरितं गिरिजापतिः। तदेव शृणु देवर्षे तवस्नेहाद् ब्रवीम्यहम्॥ ४
tatrādbhutamalañcakre caritaṃ girijāpatiḥ | tadeva śṛṇu devarṣe tavasnehād bravīmyaham 4 ||
वहाँ गिरिजापतिने एक अद्भुत चरित्र पूर्णरूपसे किया; हे देवर्षे! वही मैं आपके स्नेहवश सुनाता हूँ, आप सुनिये।
There the lord of Girijā performed a wondrous deed in full; hear that very thing, O celestial sage — out of love for you I shall tell it.
NoteThe printed reading अद्भुतमलञ्चक्रे resolves by sandhi as अद्भुतम् + अलम् + चक्रे ("performed a wonder fully/greatly"), with the nasal of अलम् assimilating before च; kept exactly as printed.
तत्राद्भुतमलञ्चक्रे (tatrādbhutamalañcakre) — there [he] performed fully a wondrousचरितं गिरिजापतिः (caritaṃ girijāpatiḥ) — deed — the lord of Girijāतदेव शृणु देवर्षे (tadeva śṛṇu devarṣe) — hear that very thing, O celestial sageतवस्नेहाद् ब्रवीम्यहम् (tavasnehād bravīmyaham) — out of love for you, I tell [it]
५ तस्मिन्नवसरे चाहं शिवमायाविमोहितः। अपश्यं चरणे देव्या नखेन्दुं च मनोहरम्॥ ५
tasminnavasare cāhaṃ śivamāyāvimohitaḥ | apaśyaṃ caraṇe devyā nakhenduṃ ca manoharam 5 ||
उस अवसरपर शिवकी मायासे मोहित हुआ मैं देवीके चरणमें मनोहर नखचन्द्रको देखने लगा।
On that occasion, deluded by Śiva's Māyā, I beheld on the goddess's foot the charming, moon-like toenail.
तस्मिन्नवसरे चाहं (tasminnavasare cāhaṃ) — on that occasion, Iशिवमायाविमोहितः (śivamāyāvimohitaḥ) — deluded by Śiva's Māyāअपश्यं चरणे देव्या (apaśyaṃ caraṇe devyā) — beheld, on the goddess's footनखेन्दुं च मनोहरम् (nakhenduṃ ca manoharam) — the charming moon-like toenail
६ दर्शनात्तस्य च तदाभूवं देवमुने ह्यहम्। मदनेन समाविष्टोऽतीव क्षुभितमानसः॥ ६
darśanāttasya ca tadābhūvaṃ devamune hyaham | madanena samāviṣṭo'tīva kṣubhitamānasaḥ 6 ||
हे देवमुने! उसे देखनेसे मैं तत्काल कामसे अत्यन्त आविष्ट हो गया, मेरा मन क्षुब्ध हो उठा।
And then, O sage among the gods, from seeing that, I indeed became utterly possessed by desire, my mind agitated.
दर्शनात्तस्य च तदा (darśanāttasya ca tadā) — and then, from seeing thatअभूवं देवमुने ह्यहम् (abhūvaṃ devamune hyaham) — I indeed became, O sage among godsमदनेन समाविष्टोऽतीव (madanena samāviṣṭo'tīva) — utterly possessed by desireक्षुभितमानसः (kṣubhitamānasaḥ) — my mind agitated
७ मुहुर्मुहुरपश्यं वै तदङ्गं स्मरमोहितः। ततस्तद्दर्शनात्सद्यो वीर्यं मे प्राच्युतद्भुवि॥ ७
muhurmuhurapaśyaṃ vai tadaṅgaṃ smaramohitaḥ | tatastaddarśanātsadyo vīryaṃ me prācyutadbhuvi 7 ||
काम-मोहित होकर मैं बार-बार उनके अंगोंको देखने लगा, तब उस दर्शनसे तत्काल मेरा वीर्य पृथ्वीपर गिर पड़ा।
Deluded by desire, I looked again and again at her limbs; then, at once, from that sight, my seed fell forth upon the ground.
मुहुर्मुहुरपश्यं वै (muhurmuhurapaśyaṃ vai) — again and again I indeed lookedतदङ्गं स्मरमोहितः (tadaṅgaṃ smaramohitaḥ) — at her limbs, deluded by desireततस्तद्दर्शनात्सद्यो (tatastaddarśanātsadyo) — then, at once, from that sightवीर्यं मे प्राच्युतद्भुवि (vīryaṃ me prācyutadbhuvi) — my seed fell forth upon the ground
८ रेतसा क्षरता तेन लज्जितोऽहं पितामहः। मुने व्यमर्दं तच्छिश्नं चरणाभ्यां हि गोपयन्॥ ८
retasā kṣaratā tena lajjito'haṃ pitāmahaḥ | mune vyamardaṃ tacchiśnaṃ caraṇābhyāṃ hi gopayan 8 ||
उस बहते हुए वीर्यसे मैं पितामह लज्जित हो गया; हे मुने! मैंने उस लिंगको दोनों चरणोंसे ढँकते हुए मसल दिया।
By that flowing seed, I, the grandsire, was overcome with shame, O sage; I pressed down that member, concealing it with my two feet.
रेतसा क्षरता तेन (retasā kṣaratā tena) — by that flowing seedलज्जितोऽहं पितामहः (lajjito'haṃ pitāmahaḥ) — I, the grandsire, became ashamedमुने व्यमर्दं तच्छिश्नं (mune vyamardaṃ tacchiśnaṃ) — O sage, I pressed down that memberचरणाभ्यां हि गोपयन् (caraṇābhyāṃ hi gopayan) — concealing [it] indeed with [my] two feet
९ तज्ज्ञात्वा च महादेवश्चुकोपातीव नारद। हन्तुमैच्छत्तदा शीघ्रं मां विधिं काममोहितम्॥ ९
tajjñātvā ca mahādevaścukopātīva nārada | hantumaicchattadā śīghraṃ māṃ vidhiṃ kāmamohitam 9 ||
हे नारद! यह जानकर महादेव अत्यन्त कुपित हो गये और तत्काल कामसे मोहित मुझ विधिको शीघ्र मार डालनेकी इच्छा करने लगे।
Knowing this, O Nārada, Mahādeva became utterly enraged, and at once wished swiftly to slay me, Vidhi, who was deluded by desire.
तज्ज्ञात्वा च महादेवः (tajjñātvā ca mahādevaḥ) — and knowing this, Mahādevaचुकोपातीव नारद (cukopātīva nārada) — became utterly enraged, O Nāradaहन्तुमैच्छत्तदा शीघ्रं (hantumaicchattadā śīghraṃ) — then wished swiftly to slayमां विधिं काममोहितम् (māṃ vidhiṃ kāmamohitam) — me, Vidhi [Brahmā], deluded by desire
१० हाहाकारो महानासीत्तत्र सर्वत्र नारद। जनाश्चकम्पिरे सर्वे भयमायाति विश्वभृत्॥ १०
hāhākāro mahānāsīttatra sarvatra nārada | janāścakampire sarve bhayamāyāti viśvabhṛt 10 ||
हे नारद! वहाँ सब ओर बड़ा हाहाकार मच गया, सभी लोग काँप उठे और विश्वको धारण करनेवाले विष्णु भी भयभीत हो गये।
A great cry of alarm arose there, everywhere, O Nārada; all beings trembled, and even the sustainer of the universe grew fearful.
हाहाकारो महानासीत् (hāhākāro mahānāsīt) — a great cry of alarm aroseतत्र सर्वत्र नारद (tatra sarvatra nārada) — there, everywhere, O Nāradaजनाश्चकम्पिरे सर्वे (janāścakampire sarve) — all beings trembledभयमायाति विश्वभृत् (bhayamāyāti viśvabhṛt) — the sustainer of the universe grew fearful
११ ततस्तं तुष्टुवुः शम्भुं विष्ण्वाद्या निर्जरा मुने। सकोपं प्रज्वलन्तं च तेजसा हन्तुमुद्यतम्॥ ११
tatastaṃ tuṣṭuvuḥ śambhuṃ viṣṇvādyā nirjarā mune | sakopaṃ prajvalantaṃ ca tejasā hantumudyatam 11 ||
हे मुने! तब विष्णु आदि देवगणोंने क्रोधयुक्त, तेजसे प्रज्वलित तथा मारनेके लिये उद्यत उन शम्भुकी स्तुति की।
Then, O sage, the gods headed by Viṣṇu praised that Śambhu, who, wrathful and blazing with radiance, stood ready to slay.
ततस्तं तुष्टुवुः शम्भुं (tatastaṃ tuṣṭuvuḥ śambhuṃ) — then they praised that Śambhuविष्ण्वाद्या निर्जरा मुने (viṣṇvādyā nirjarā mune) — the gods headed by Viṣṇu, O sageसकोपं प्रज्वलन्तं च (sakopaṃ prajvalantaṃ ca) — who was wrathful and blazingतेजसा हन्तुमुद्यतम् (tejasā hantumudyatam) — with radiance, ready to slay
१२ देवदेव जगद्व्यापिन् परमेश सदाशिव। जगदीश जगन्नाथ सम्प्रसीद जगन्मय॥ १२
devadeva jagadvyāpin parameśa sadāśiva | jagadīśa jagannātha samprasīda jaganmaya 12 ||
हे देवदेव! हे जगद्व्यापिन्! हे परमेश! हे सदाशिव! हे जगदीश! हे जगन्नाथ! हे जगन्मय! प्रसन्न होइये।
O god of gods, pervader of the universe, supreme lord, eternal Śiva! O lord of the world, O protector of the world! Be gracious, O you who are the universe itself.
देवदेव जगद्व्यापिन् (devadeva jagadvyāpin) — O god of gods, pervader of the universeपरमेश सदाशिव (parameśa sadāśiva) — O supreme lord, eternal Śivaजगदीश जगन्नाथ (jagadīśa jagannātha) — O lord of the world, protector of the worldसम्प्रसीद जगन्मय (samprasīda jaganmaya) — be gracious, O you who are the universe itself
१३ सर्वेषामपि भावानां त्वमात्मा हेतुरीश्वरः। निर्विकारोऽव्ययो नित्यो निर्विकल्पोऽक्षरः परः॥ १३
sarveṣāmapi bhāvānāṃ tvamātmā heturīśvaraḥ | nirvikāro'vyayo nityo nirvikalpo'kṣaraḥ paraḥ 13 ||
समस्त पदार्थोंकी आत्मा, कारण तथा ईश्वर आप ही हैं—निर्विकार, अव्यय, नित्य, निर्विकल्प, अक्षर तथा परम हैं।
Of all existing things you are the self, the cause, the lord — changeless, imperishable, eternal, free of distinctions, indestructible, and supreme.
सर्वेषामपि भावानां (sarveṣāmapi bhāvānāṃ) — of all existing thingsत्वमात्मा हेतुरीश्वरः (tvamātmā heturīśvaraḥ) — you are the self, the cause, the lordनिर्विकारोऽव्ययो नित्यो (nirvikāro'vyayo nityo) — changeless, imperishable, eternalनिर्विकल्पोऽक्षरः परः (nirvikalpo'kṣaraḥ paraḥ) — free of distinctions, indestructible, supreme
१४ आद्यन्तावस्य यन्मध्यमिदमन्यदहं बहिः। यतोऽव्ययः स नैतानि तत्सत्यं ब्रह्म चिद्भवान्॥ १४
ādyantāvasya yanmadhyamidamanyadahaṃ bahiḥ | yato'vyayaḥ sa naitāni tatsatyaṃ brahma cidbhavān 14 ||
इस जगत्का आदि, अन्त तथा जो भी मध्य है, यह, अन्य, 'मैं' और बाह्य—चूँकि आप अव्यय हैं, अतः आप इनमें से कुछ भी नहीं हैं; यही सत्य है कि आप चिद्रूप ब्रह्म हैं।
This universe's beginning, end, and whatever lies between, this and the other, the "I" and the outer world — since you are imperishable, you are none of these; that alone is the truth: you, O Lord, are Brahman, pure consciousness.
NoteThis verse compresses a dense Vedantic negation (neti-neti) of the Lord's identity with beginning, end, middle, subject and object; the translation renders the sense rather than a mechanical word order.
आद्यन्तावस्य यन्मध्यम् (ādyantāvasya yanmadhyam) — this [universe's] beginning, end, and whatever is its middleइदमन्यदहं बहिः (idamanyadahaṃ bahiḥ) — this, the other, "I," and the outsideयतोऽव्ययः स नैतानि (yato'vyayaḥ sa naitāni) — since, being imperishable, you are none of theseतत्सत्यं ब्रह्म चिद्भवान् (tatsatyaṃ brahma cidbhavān) — that is the truth: you are Brahman, pure consciousness
१५ तवैव चरणाम्भोजं मुक्तिकामा दृढव्रताः। विसृज्योभयतः सङ्गं मुनयः समुपासते॥ १५
tavaiva caraṇāmbhojaṃ muktikāmā dṛḍhavratāḥ | visṛjyobhayataḥ saṅgaṃ munayaḥ samupāsate 15 ||
मुक्तिकी कामनावाले, दृढ़व्रती मुनिजन दोनों ओरकी आसक्ति त्यागकर केवल आपके ही चरणकमलकी उपासना करते हैं।
Sages desiring liberation, firm in their vows, having abandoned attachment on both sides, worship your lotus feet alone.
तवैव चरणाम्भोजं (tavaiva caraṇāmbhojaṃ) — your very lotus feet aloneमुक्तिकामा दृढव्रताः (muktikāmā dṛḍhavratāḥ) — those desiring liberation, firm in vowsविसृज्योभयतः सङ्गं (visṛjyobhayataḥ saṅgaṃ) — having abandoned attachment on both sidesमुनयः समुपासते (munayaḥ samupāsate) — sages worship [you]
१६ त्वं ब्रह्म पूर्णममृतं विशोकं निर्गुणं परम्। आनंदमात्रमव्यग्रमविकारमनात्मकम्॥ १६
tvaṃ brahma pūrṇamamṛtaṃ viśokaṃ nirguṇaṃ param | ānaṃdamātramavyagramavikāramanātmakam 16 ||
आप पूर्ण, अमृतस्वरूप, शोकरहित, निर्गुण, परम ब्रह्म हैं; केवल आनन्दस्वरूप, व्यग्रतारहित, निर्विकार तथा अहंकाररहित हैं।
You are Brahman — full, immortal, free of sorrow, without qualities, supreme; consisting only of bliss, untroubled, changeless, without individual selfhood.
त्वं ब्रह्म पूर्णममृतं (tvaṃ brahma pūrṇamamṛtaṃ) — you are Brahman, full, immortalविशोकं निर्गुणं परम् (viśokaṃ nirguṇaṃ param) — free of sorrow, without qualities, supremeआनंदमात्रमव्यग्रम् (ānaṃdamātramavyagram) — consisting only of bliss, untroubledअविकारमनात्मकम् (avikāramanātmakam) — changeless, without individual selfhood
१७ विश्वस्य हेतुरुदयस्थितिसंयमनस्य हि। तदपेक्षतयात्मेशोऽनपेक्षः सर्वदा विभुः॥ १७
viśvasya heturudayasthitisaṃyamanasya hi | tadapekṣatayātmeśo'napekṣaḥ sarvadā vibhuḥ 17 ||
आप विश्वकी उत्पत्ति, स्थिति तथा संहारके कारण हैं; यह जगत् आपकी अपेक्षा रखता है, किंतु हे आत्मेश! आप सर्वदा किसीकी अपेक्षा न रखनेवाले सर्वव्यापी हैं।
You are the cause of the universe's arising, sustaining and dissolution; though it depends on you, O lord of the self, you are ever independent and all-pervading.
विश्वस्य हेतुरुदय- (viśvasya heturudaya-) — the cause of the universe's risingस्थितिसंयमनस्य हि (sthitisaṃyamanasya hi) — its maintenance and dissolution indeedतदपेक्षतयात्मेशो- (tadapekṣatayātmeśo-) — though [the world] is dependent on you, O lord of selfऽनपेक्षः सर्वदा विभुः ('napekṣaḥ sarvadā vibhuḥ) — you are ever independent, all-pervading
१८ एकस्त्वमेव सदसद् द्वयमद्वयमेव च। स्वर्णं कृताकृतमिव वस्तुभेदो न चैव हि॥ १८
ekastvameva sadasad dvayamadvayameva ca | svarṇaṃ kṛtākṛtamiva vastubhedo na caiva hi 18 ||
आप अकेले होते हुए भी सत् और असत्, द्वैत तथा अद्वैत हैं; जैसे गढ़े और बिना गढ़े स्वर्णमें वस्तुभेद नहीं होता, वैसे ही आपमें भी नहीं है।
You alone, being one, are being and non-being, duality and non-duality alike — as with gold, whether wrought or unwrought, there is indeed no real difference in substance.
एकस्त्वमेव सदसद् (ekastvameva sadasad) — you alone, being one, are being and non-beingद्वयमद्वयमेव च (dvayamadvayameva ca) — duality, and likewise non-dualityस्वर्णं कृताकृतमिव (svarṇaṃ kṛtākṛtamiva) — like gold, whether wrought or unwroughtवस्तुभेदो न चैव हि (vastubhedo na caiva hi) — there is indeed no difference in substance
१९ अज्ञानतस्त्वयि जनैर्विकल्पो विदितो यतः। तस्माद् भ्रमप्रतीकारो निरुपाधेर्न हि स्वतः॥ १९
ajñānatastvayi janairvikalpo vidito yataḥ | tasmād bhramapratīkāro nirupādherna hi svataḥ 19 ||
लोग अज्ञानवश आपमें भेदकी कल्पना करते हैं, इसलिये उस भ्रमका प्रतिकार किया जाता है; किंतु स्वतः निरुपाधि आपमें उसकी आवश्यकता नहीं है।
Because people, out of ignorance, perceive distinctions in you, a remedy for that delusion is applied — though of yourself, being free of all limiting conditions, none is needed.
NoteThe syntax is a compressed Vedāntic aphorism on the difference between the Lord as he is (nirupādhi) and as conditionally imagined (sopādhi); rendered here for sense.
अज्ञानतस्त्वयि जनैः (ajñānatastvayi janaiḥ) — out of ignorance, by people, in youविकल्पो विदितो यतः (vikalpo vidito yataḥ) — a distinction is perceived, sinceतस्माद् भ्रमप्रतीकारो (tasmād bhramapratīkāro) — therefore the remedy for [that] delusionनिरुपाधेर्न हि स्वतः (nirupādherna hi svataḥ) — is not, of itself, [needed] for the one free of limiting conditions
२० धन्या वयं महेशान तव दर्शनमात्रतः। दृढभक्तजनानन्दप्रदः शम्भो दयां कुरु॥ २०
dhanyā vayaṃ maheśāna tava darśanamātrataḥ | dṛḍhabhaktajanānandapradaḥ śambho dayāṃ kuru 20 ||
हे महेशान! आपके दर्शनमात्रसे हम धन्य हो गये; हे शम्भो! दृढ़ भक्तोंको आनन्द देनेवाले आप हमपर दया कीजिये।
Blessed are we, O Maheśāna, merely by the sight of you; O Śambhu, giver of joy to your steadfast devotees, show us your mercy.
धन्या वयं महेशान (dhanyā vayaṃ maheśāna) — blessed are we, O Maheśānaतव दर्शनमात्रतः (tava darśanamātrataḥ) — merely by the sight of youदृढभक्तजनानन्दप्रदः (dṛḍhabhaktajanānandapradaḥ) — you who give joy to your steadfast devoteesशम्भो दयां कुरु (śambho dayāṃ kuru) — O Śambhu, show mercy
२१ त्वमादिस्त्वमनादिश्च प्रकृतेस्त्वं परः पुमान्। विश्वेश्वरो जगन्नाथो निर्विकारः परात्परः॥ २१
tvamādistvamanādiśca prakṛtestvaṃ paraḥ pumān | viśveśvaro jagannātho nirvikāraḥ parātparaḥ 21 ||
आप ही आदि हैं और आप ही अनादि हैं; आप प्रकृतिसे परे पुरुष हैं—विश्वेश्वर, जगन्नाथ, निर्विकार तथा परात्पर हैं।
You are the beginning, and you are without beginning; you are the Puruṣa beyond Prakṛti — lord of the universe, protector of the world, changeless, higher than the highest.
त्वमादिस्त्वमनादिश्च (tvamādistvamanādiśca) — you are the beginning, and you are without beginningप्रकृतेस्त्वं परः पुमान् (prakṛtestvaṃ paraḥ pumān) — you are the Puruṣa beyond Prakṛtiविश्वेश्वरो जगन्नाथो (viśveśvaro jagannātho) — lord of the universe, protector of the worldनिर्विकारः परात्परः (nirvikāraḥ parātparaḥ) — changeless, higher than the highest
२२ योऽयं ब्रह्मास्ति रजसा विश्वमूर्तिः पितामहः। त्वत्प्रसादात्प्रभो विष्णुः सत्त्वेन पुरुषोत्तमः॥ २२
yo'yaṃ brahmāsti rajasā viśvamūrtiḥ pitāmahaḥ | tvatprasādātprabho viṣṇuḥ sattvena puruṣottamaḥ 22 ||
यह जो रजोगुणसे युक्त विश्वमूर्ति पितामह ब्रह्मा हैं, तथा हे प्रभो! आपकी कृपासे ही सत्त्वगुणसे युक्त पुरुषोत्तम विष्णु हैं।
This Brahmā, the universal form, the grandsire, exists through rajas; and, O lord, by your grace, Viṣṇu, the supreme person, exists through sattva.
योऽयं ब्रह्मास्ति रजसा (yo'yaṃ brahmāsti rajasā) — this Brahmā who exists through rajasविश्वमूर्तिः पितामहः (viśvamūrtiḥ pitāmahaḥ) — the universal form, the grandsireत्वत्प्रसादात्प्रभो विष्णुः (tvatprasādātprabho viṣṇuḥ) — and, O lord, by your grace, Viṣṇuसत्त्वेन पुरुषोत्तमः (sattvena puruṣottamaḥ) — is the supreme person through sattva
२३ कालाग्निरुद्रस्तमसा परमात्मा गुणैः परः। सदाशिवो महेशानः सर्वव्यापी महेश्वरः॥ २३
kālāgnirudrastamasā paramātmā guṇaiḥ paraḥ | sadāśivo maheśānaḥ sarvavyāpī maheśvaraḥ 23 ||
कालाग्निरुद्र तमोगुणसे युक्त हैं; किंतु आप परमात्मा तीनों गुणोंसे परे, सदाशिव, महेशान तथा सर्वव्यापी महेश्वर हैं।
Kālāgnirudra exists through tamas; but you, the supreme self, are beyond the three guṇas — Sadāśiva, Maheśāna, all-pervading Maheśvara.
कालाग्निरुद्रस्तमसा (kālāgnirudrastamasā) — Kālāgnirudra, through tamasपरमात्मा गुणैः परः (paramātmā guṇaiḥ paraḥ) — you, the supreme self, are beyond the guṇasसदाशिवो महेशानः (sadāśivo maheśānaḥ) — you are Sadāśiva, Maheśānaसर्वव्यापी महेश्वरः (sarvavyāpī maheśvaraḥ) — all-pervading Maheśvara
२४ व्यक्तं महच्च भूतादिस्तन्मात्राणीन्द्रियाणि च। त्वयैवाधिष्ठितान्येव विश्वमूर्ते महेश्वर॥ २४
vyaktaṃ mahacca bhūtādistanmātrāṇīndriyāṇi ca | tvayaivādhiṣṭhitānyeva viśvamūrte maheśvara 24 ||
व्यक्त, महत्तत्त्व, भूतादि, तन्मात्राएँ तथा इन्द्रियाँ—हे विश्वमूर्ते महेश्वर! ये सब आपके ही द्वारा अधिष्ठित हैं।
The manifest, the great principle, the origin of the elements, the subtle elements, and the senses — all these, O universal-formed Maheśvara, are governed by you alone.
व्यक्तं महच्च भूतादिः (vyaktaṃ mahacca bhūtādiḥ) — the manifest, the great principle (Mahat), the origin of the elementsतन्मात्राणीन्द्रियाणि च (tanmātrāṇīndriyāṇi ca) — the subtle elements and the sensesत्वयैवाधिष्ठितान्येव (tvayaivādhiṣṭhitānyeva) — are governed by you aloneविश्वमूर्ते महेश्वर (viśvamūrte maheśvara) — O universal-formed Maheśvara
२५ महादेव परेशान करुणाकर शंकर। प्रसीद देवदेवेश प्रसीद पुरुषोत्तम॥ २५
mahādeva pareśāna karuṇākara śaṃkara | prasīda devadeveśa prasīda puruṣottama 25 ||
हे महादेव! हे परेशान! हे करुणाकर! हे शंकर! प्रसन्न होइये; हे देवदेवेश! हे पुरुषोत्तम! प्रसन्न होइये।
O Mahādeva, O supreme lord, O fount of compassion, O Śaṅkara! Be gracious, O lord of the gods; be gracious, O supreme person.
महादेव परेशान (mahādeva pareśāna) — O Mahādeva, O supreme lordकरुणाकर शंकर (karuṇākara śaṃkara) — O fount of compassion, O Śaṅkaraप्रसीद देवदेवेश (prasīda devadeveśa) — be gracious, O lord of the godsप्रसीद पुरुषोत्तम (prasīda puruṣottama) — be gracious, O supreme person
२६ वासांसि सागराः सप्त दिशश्चैव महाभुजाः। द्यौर्मूर्धा ते विभोर्नाभिः खं वायुर्नासिका ततः॥ २६
vāsāṃsi sāgarāḥ sapta diśaścaiva mahābhujāḥ | dyaurmūrdhā te vibhornābhiḥ khaṃ vāyurnāsikā tataḥ 26 ||
सातों समुद्र आपके वस्त्र हैं, दिशाएँ आपकी महान् भुजाएँ हैं; हे विभो! द्युलोक आपका मस्तक, आकाश आपकी नाभि तथा वायु आपकी नासिका है।
The seven oceans are your garments, and the directions your great arms; heaven, O lord, is your head, the sky your navel, and wind, then, your nostril.
वासांसि सागराः सप्त (vāsāṃsi sāgarāḥ sapta) — the seven oceans are [your] garmentsदिशश्चैव महाभुजाः (diśaścaiva mahābhujāḥ) — and the directions are [your] great armsद्यौर्मूर्धा ते विभोर्नाभिः (dyaurmūrdhā te vibhornābhiḥ) — heaven is your head, O lord, [and your] navelखं वायुर्नासिका ततः (khaṃ vāyurnāsikā tataḥ) — is the sky; wind, then, is your nostril
२७ चक्षूंष्यग्री रविस्सोमः केशा मेघास्तव प्रभो। नक्षत्रताराद्याश्च ग्रहाश्चैव विभूषणम्॥ २७
cakṣūṃṣyagrī ravissomaḥ keśā meghāstava prabho | nakṣatratārādyāśca grahāścaiva vibhūṣaṇam 27 ||
हे प्रभो! अग्नि, सूर्य तथा चन्द्रमा आपके नेत्र हैं, मेघ आपके केश हैं; नक्षत्र, तारा आदि तथा ग्रह भी आपके आभूषण हैं।
Fire, the sun and the moon are your eyes, O lord, and the clouds your hair; the constellations, stars and the rest, and the planets too, are your ornaments.
NoteThe printed reading अग्री is non-standard for अग्निः ("fire"); kept exactly as printed. The sense — that fire, sun and moon are Śiva's three eyes — is confirmed by the parallel Hindi commentary ("रवि-सोम-अग्नि आपके नेत्र").
चक्षूंष्यग्री रविस्सोमः (cakṣūṃṣyagrī ravissomaḥ) — [your] eyes are fire, the sun and the moonकेशा मेघास्तव प्रभो (keśā meghāstava prabho) — your hair, O lord, are the cloudsनक्षत्रताराद्याश्च (nakṣatratārādyāśca) — the constellations, stars and the restग्रहाश्चैव विभूषणम् (grahāścaiva vibhūṣaṇam) — and the planets too are [your] ornaments
२८ कथं स्तोष्यामि देवेश त्वां विभो परमेश्वर। वाचामगोचरोऽसि त्वं मनसा चापि शंकर॥ २८
kathaṃ stoṣyāmi deveśa tvāṃ vibho parameśvara | vācāmagocaro'si tvaṃ manasā cāpi śaṃkara 28 ||
हे देवेश! हे विभो! हे परमेश्वर! मैं आपकी स्तुति कैसे करूँ? हे शंकर! आप वाणी तथा मनसे भी अगोचर हैं।
How shall I praise you, O lord of gods, O mighty one, O supreme lord? You are beyond the reach of words, and even of the mind, O Śaṅkara.
कथं स्तोष्यामि देवेश (kathaṃ stoṣyāmi deveśa) — how shall I praise, O lord of godsत्वां विभो परमेश्वर (tvāṃ vibho parameśvara) — you, O mighty one, O supreme lordवाचामगोचरोऽसि त्वं (vācāmagocaro'si tvaṃ) — you are beyond the reach of wordsमनसा चापि शंकर (manasā cāpi śaṃkara) — and even of the mind, O Śaṅkara
२९ पञ्चास्याय च रुद्राय पञ्चाशत्कोटिमूर्तये। त्र्यधिपाय वरिष्ठाय विद्यातत्त्वाय ते नमः॥ २९
pañcāsyāya ca rudrāya pañcāśatkoṭimūrtaye | tryadhipāya variṣṭhāya vidyātattvāya te namaḥ 29 ||
पंचमुख, पचास करोड़ मूर्तियोंवाले, त्रिलोकके स्वामी, वरिष्ठ तथा विद्यातत्त्वस्वरूप रुद्रको आपको नमस्कार है।
Homage to you, five-faced Rudra of fifty million forms, lord of the three worlds, most exalted, the very essence of true knowledge.
पञ्चास्याय च रुद्राय (pañcāsyāya ca rudrāya) — to the five-faced one, to Rudraपञ्चाशत्कोटिमूर्तये (pañcāśatkoṭimūrtaye) — of fifty million formsत्र्यधिपाय वरिष्ठाय (tryadhipāya variṣṭhāya) — to the lord of the three [worlds], the most exaltedविद्यातत्त्वाय ते नमः (vidyātattvāya te namaḥ) — to the essence of true knowledge — homage to you
३० अनिर्देश्याय नित्याय विद्युज्ज्वालाय रूपिणे। अग्निवर्णाय देवाय शंकराय नमो नमः॥ ३०
anirdeśyāya nityāya vidyujjvālāya rūpiṇe | agnivarṇāya devāya śaṃkarāya namo namaḥ 30 ||
अनिर्देश्य, नित्य, विद्युत्की ज्वालाके समान रूपवाले तथा अग्निवर्ण देव शंकरको बार-बार नमस्कार है।
To the indescribable, eternal one, whose form flashes like lightning, to the fire-hued god Śaṅkara — homage, homage again.
अनिर्देश्याय नित्याय (anirdeśyāya nityāya) — to the indescribable, the eternal oneविद्युज्ज्वालाय रूपिणे (vidyujjvālāya rūpiṇe) — whose form is like a flash of lightningअग्निवर्णाय देवाय (agnivarṇāya devāya) — to the fire-hued godशंकराय नमो नमः (śaṃkarāya namo namaḥ) — to Śaṅkara, homage again and again
३१ विद्युत्कोटिप्रतीकाशमष्टकोणं सुशोभनम्। रूपमास्थाय लोकेऽस्मिन् संस्थिताय नमो नमः॥ ३१
vidyutkoṭipratīkāśamaṣṭakoṇaṃ suśobhanam | rūpamāsthāya loke'smin saṃsthitāya namo namaḥ 31 ||
करोड़ों विद्युत्के समान प्रकाशमान, अष्टकोणवाले तथा अत्यन्त सुन्दर रूपको धारण करके इस लोकमें स्थित रहनेवाले आपको बार-बार नमस्कार है।
Homage again and again to you who, having assumed a form resembling ten million flashes of lightning, eight-cornered and most beautiful, abide established in this world.
विद्युत्कोटिप्रतीकाशम् (vidyutkoṭipratīkāśam) — resembling ten million flashes of lightningअष्टकोणं सुशोभनम् (aṣṭakoṇaṃ suśobhanam) — eight-cornered, most beautifulरूपमास्थाय लोकेऽस्मिन् (rūpamāsthāya loke'smin) — having assumed this form, in this worldसंस्थिताय नमो नमः (saṃsthitāya namo namaḥ) — to [you who are] established — homage, homage again
३२ इत्याकर्ण्य वचस्तेषां प्रसन्नः परमेश्वरः। ब्रह्मणे मे ददौ शीघ्रमभयं भक्तवत्सलः॥ ३२
ityākarṇya vacasteṣāṃ prasannaḥ parameśvaraḥ | brahmaṇe me dadau śīghramabhayaṃ bhaktavatsalaḥ 32 ||
उनकी यह बात सुनकर भक्तवत्सल परमेश्वर प्रसन्न हो गये और उन्होंने शीघ्र ही मुझ ब्रह्माको अभय प्रदान कर दिया।
Having heard their words, the supreme lord, tender to his devotees, was pleased, and swiftly granted freedom from fear to me, Brahmā.
इत्याकर्ण्य वचस्तेषां (ityākarṇya vacasteṣāṃ) — having heard their speechप्रसन्नः परमेश्वरः (prasannaḥ parameśvaraḥ) — the supreme lord became pleasedब्रह्मणे मे ददौ शीघ्रम् (brahmaṇe me dadau śīghram) — he swiftly granted to me, Brahmāअभयं भक्तवत्सलः (abhayaṃ bhaktavatsalaḥ) — freedom from fear — he who is tender to his devotees
३३ अथ सर्वे सुरास्तत्र विश्वाद्या मुनयस्तथा। अभवन्सुस्मितास्तात चक्रुश्च परमोत्सवम्॥ ३३
atha sarve surāstatra viśvādyā munayastathā | abhavansusmitāstāta cakruśca paramotsavam 33 ||
हे तात! तब वहाँ विष्णु आदि सभी देवता तथा मुनिगण भी मन्द-मन्द मुसकराते हुए परम उत्सव मनाने लगे।
Then, O dear one, all the gods there, and the sages headed by Viṣṇu likewise, became gently smiling, and made a supreme celebration.
अथ सर्वे सुरास्तत्र (atha sarve surāstatra) — then all the gods thereविश्वाद्या मुनयस्तथा (viśvādyā munayastathā) — and the sages, headed by Viṣṇu (Viśva), likewiseअभवन्सुस्मितास्तात (abhavansusmitāstāta) — became gently smiling, O dear oneचक्रुश्च परमोत्सवम् (cakruśca paramotsavam) — and made a supreme festivity
३४ मम तद्रेतसा तात मर्दितेन मुहुर्मुहुः। अभवन्कणकास्तत्र भूरिशः परमोज्ज्वलाः॥ ३४
mama tadretasā tāta marditena muhurmuhuḥ | abhavankaṇakāstatra bhūriśaḥ paramojjvalāḥ 34 ||
हे तात! मेरे उस बार-बार मसले गये वीर्यसे वहाँ बहुत-से अत्यन्त उज्ज्वल कण उत्पन्न हो गये।
From that seed of mine, O dear one, kneaded again and again, there arose there abundant, exceedingly brilliant particles.
मम तद्रेतसा तात (mama tadretasā tāta) — from that seed of mine, O dear oneमर्दितेन मुहुर्मुहुः (marditena muhurmuhuḥ) — rubbed again and againअभवन्कणकास्तत्र (abhavankaṇakāstatra) — there came into being particlesभूरिशः परमोज्ज्वलाः (bhūriśaḥ paramojjvalāḥ) — abundant and exceedingly brilliant
३५ ऋषयो बहवो जाता बालखिल्याः सहस्रशः। कणकैस्तैश्च वीर्यस्य प्रज्वलद्भिः स्वतेजसा॥ ३५
ṛṣayo bahavo jātā bālakhilyāḥ sahasraśaḥ | kaṇakaistaiśca vīryasya prajvaladbhiḥ svatejasā 35 ||
उन अपने तेजसे प्रज्वलित वीर्यके कणोंसे बालखिल्य नामक हजारों ऋषि उत्पन्न हो गये।
Many sages, the Bālakhilyas, were born in their thousands from those particles of the seed, blazing with their own radiance.
ऋषयो बहवो जाता (ṛṣayo bahavo jātā) — many sages were bornबालखिल्याः सहस्रशः (bālakhilyāḥ sahasraśaḥ) — the Bālakhilyas, in their thousandsकणकैस्तैश्च वीर्यस्य (kaṇakaistaiśca vīryasya) — from those particles of the seedप्रज्वलद्भिः स्वतेजसा (prajvaladbhiḥ svatejasā) — blazing with their own radiance
३६ अथ ते ऋषयः सर्वे उपतस्थुस्तदा मुने। ममान्तिकं परप्रीत्या तात तातेति चाब्रुवन्॥ ३६
atha te ṛṣayaḥ sarve upatasthustadā mune | mamāntikaṃ paraprītyā tāta tāteti cābruvan 36 ||
हे मुने! तब वे सभी ऋषि बड़े प्रेमसे मेरे पास आये और 'हे तात! हे तात!' कहने लगे।
Then, O sage, all those sages approached my presence with great affection, saying, "Father! Father!"
अथ ते ऋषयः सर्वे (atha te ṛṣayaḥ sarve) — then all those sagesउपतस्थुस्तदा मुने (upatasthustadā mune) — then approached, O sageममान्तिकं परप्रीत्या (mamāntikaṃ paraprītyā) — to my presence, with great affectionतात तातेति चाब्रुवन् (tāta tāteti cābruvan) — and said, "father, father!"
३७ ईश्वरेच्छाप्रयुक्तेन प्रोक्तास्ते नारदेन हि। बालखिल्यास्तु ते तत्र कोपयुक्तेन चेतसा॥ ३७
īśvarecchāprayuktena proktāste nāradena hi | bālakhilyāstu te tatra kopayuktena cetasā 37 ||
ईश्वरकी इच्छासे प्रेरित होकर नारदजीने उन बालखिल्य ऋषियोंसे वहाँ क्रोधयुक्त चित्तसे कहा।
Those Bālakhilyas were then addressed there by you, Nārada — moved by the lord's own will, with a mind touched by anger.
ईश्वरेच्छाप्रयुक्तेन (īśvarecchāprayuktena) — by [you, Nārada,] moved by the lord's willप्रोक्तास्ते नारदेन हि (proktāste nāradena hi) — they were addressed indeed by Nāradaबालखिल्यास्तु ते तत्र (bālakhilyāstu te tatra) — those Bālakhilyas, thereकोपयुक्तेन चेतसा (kopayuktena cetasā) — with a mind filled with anger
३८ गच्छध्वं सङ्गता यूयं पर्वतं गन्धमादनम्। न स्थातव्यं भवद्भिश्च न हि वोऽत्र प्रयोजनम्॥ ३८
gacchadhvaṃ saṅgatā yūyaṃ parvataṃ gandhamādanam | na sthātavyaṃ bhavadbhiśca na hi vo'tra prayojanam 38 ||
आप सब लोग एक साथ गन्धमादन पर्वतपर चले जाइये; यहाँ मत ठहरिये, क्योंकि यहाँ आपका कोई प्रयोजन नहीं है।
Go, all of you together, to Mount Gandhamādana; you must not remain here, for you have no purpose here.
गच्छध्वं सङ्गता यूयं (gacchadhvaṃ saṅgatā yūyaṃ) — go, all together, youपर्वतं गन्धमादनम् (parvataṃ gandhamādanam) — to the mountain Gandhamādanaन स्थातव्यं भवद्भिश्च (na sthātavyaṃ bhavadbhiśca) — you must not remain [here]न हि वोऽत्र प्रयोजनम् (na hi vo'tra prayojanam) — for you have indeed no purpose here
३९ तत्र तप्त्वा तपश्चापि भवितारो मुनीश्वराः। सूर्यशिष्याः शिवस्यैवाज्ञया मे कथितं त्विदम्॥ ३९
tatra taptvā tapaścāpi bhavitāro munīśvarāḥ | sūryaśiṣyāḥ śivasyaivājñayā me kathitaṃ tvidam 39 ||
वहाँ तपस्या करके आप मुनीश्वर तथा सूर्यके शिष्य होंगे; यह बात मैंने शिवजीकी ही आज्ञासे कही है।
Having practised austerity there, you shall become great sages, disciples of the Sun; this I have declared to you by Śiva's own command.
तत्र तप्त्वा तपश्चापि (tatra taptvā tapaścāpi) — there, having performed austerityभवितारो मुनीश्वराः (bhavitāro munīśvarāḥ) — you shall become great sagesसूर्यशिष्याः शिवस्यैव (sūryaśiṣyāḥ śivasyaiva) — disciples of the Sun, by Śiva's ownआज्ञया मे कथितं त्विदम् (ājñayā me kathitaṃ tvidam) — command — this I have declared to you
४० इत्युक्तास्ते तदा सर्वे बालखिल्याश्च पर्वतम्। सत्वरं प्रययुर्नत्वा शंकरं गन्धमादनम्॥ ४०
ityuktāste tadā sarve bālakhilyāśca parvatam | satvaraṃ prayayurnatvā śaṃkaraṃ gandhamādanam 40 ||
इस प्रकार कहे जानेपर वे सभी बालखिल्य शंकरको प्रणाम करके शीघ्र ही गन्धमादन पर्वतकी ओर चले गये।
Thus addressed, all those Bālakhilyas then bowed to Śaṅkara and swiftly departed for Mount Gandhamādana.
इत्युक्तास्ते तदा सर्वे (ityuktāste tadā sarve) — thus addressed, then allबालखिल्याश्च पर्वतम् (bālakhilyāśca parvatam) — those Bālakhilyas, to the mountainसत्वरं प्रययुर्नत्वा (satvaraṃ prayayurnatvā) — swiftly departed, having bowedशंकरं गन्धमादनम् (śaṃkaraṃ gandhamādanam) — to Śaṅkara — to Gandhamādana
४१ विश्वादिभिस्तदाभूवं शासितोऽहं मुनीश्वर। निर्भयः परमेशानप्रेरितैस्तैर्महात्मभिः॥ ४१
viśvādibhistadābhūvaṃ śāsito'haṃ munīśvara | nirbhayaḥ parameśānapreritaistairmahātmabhiḥ 41 ||
हे मुनीश्वर! तब विष्णु आदि उन महात्माओंने, जो परमेशानसे प्रेरित थे, मुझे समझाया और मैं निर्भय हो गया।
Then, O lord of sages, I was admonished by Viṣṇu and the others, those great souls moved by Parameśāna's will, and I became fearless.
विश्वादिभिस्तदाभूवं (viśvādibhistadābhūvaṃ) — then, by Viṣṇu and the others, I becameशासितोऽहं मुनीश्वर (śāsito'haṃ munīśvara) — admonished, O lord of sagesनिर्भयः परमेशान- (nirbhayaḥ parameśāna-) — and became fearless — by those, at Parameśāna's [prompting]प्रेरितैस्तैर्महात्मभिः (preritaistairmahātmabhiḥ) — moved, those great souls
४२ अस्तवं चापि सर्वेशं शंकरं भक्तवत्सलम्। सर्वकार्यकरं ज्ञात्वा दुष्टगर्वापहारकम्॥ ४२
astavaṃ cāpi sarveśaṃ śaṃkaraṃ bhaktavatsalam | sarvakāryakaraṃ jñātvā duṣṭagarvāpahārakam 42 ||
और मैंने सर्वेश, भक्तवत्सल, सम्पूर्ण कार्योंको करनेवाले तथा दुष्टोंके गर्वको हरनेवाले शंकरकी स्तुति की।
And I then praised Śaṅkara, the lord of all, tender to his devotees, knowing him to be the doer of every deed and the remover of the pride of the wicked.
अस्तवं चापि सर्वेशं (astavaṃ cāpi sarveśaṃ) — and I then praised the lord of allशंकरं भक्तवत्सलम् (śaṃkaraṃ bhaktavatsalam) — Śaṅkara, tender to his devoteesसर्वकार्यकरं ज्ञात्वा (sarvakāryakaraṃ jñātvā) — knowing him to be the doer of all deedsदुष्टगर्वापहारकम् (duṣṭagarvāpahārakam) — and the remover of the pride of the wicked
४३ देवदेव महादेव करुणासागर प्रभो। त्वमेव कर्ता सर्वस्य भर्ता हर्ता च सर्वथा॥ ४३
devadeva mahādeva karuṇāsāgara prabho | tvameva kartā sarvasya bhartā hartā ca sarvathā 43 ||
हे देवदेव! हे महादेव! हे करुणासागर! हे प्रभो! आप ही सब प्रकारसे समस्त जगत्के कर्ता, भर्ता तथा हर्ता हैं।
O god of gods, O Mahādeva, O ocean of compassion, O lord! You alone, in every way, are the doer, the sustainer, and the destroyer of all.
देवदेव महादेव (devadeva mahādeva) — O god of gods, O Mahādevaकरुणासागर प्रभो (karuṇāsāgara prabho) — O ocean of compassion, O lordत्वमेव कर्ता सर्वस्य (tvameva kartā sarvasya) — you alone are the doer of allभर्ता हर्ता च सर्वथा (bhartā hartā ca sarvathā) — the sustainer and destroyer, in every way
४४ त्वदिच्छया हि सकलं स्थितं हि सचराचरम्। तन्त्यां यथा बलीवर्दा मया ज्ञातं विशेषतः॥ ४४
tvadicchayā hi sakalaṃ sthitaṃ hi sacarācaram | tantyāṃ yathā balīvardā mayā jñātaṃ viśeṣataḥ 44 ||
यह सम्पूर्ण चराचर जगत् आपकी ही इच्छासे स्थित है, जैसे बैल रस्सीसे बँधा रहता है—यह मैंने विशेषरूपसे जान लिया है।
The whole moving and unmoving world stands by your will alone, as an ox is held by a rope — this I have come to understand especially well.
NoteThe printed बलीवर्दा does not show the expected singular nominative बलीवर्दः agreeing with the simile of a single ox on a rope; kept exactly as printed. The sense follows the parallel Hindi commentary ("जिस प्रकार बलवान् बैल नाथनेसे वशमें हो जाता है").
त्वदिच्छया हि सकलं (tvadicchayā hi sakalaṃ) — by your will alone, indeed, the wholeस्थितं हि सचराचरम् (sthitaṃ hi sacarācaram) — moving and unmoving [world] standsतन्त्यां यथा बलीवर्दा (tantyāṃ yathā balīvardā) — as [an ox held] by a ropeमया ज्ञातं विशेषतः (mayā jñātaṃ viśeṣataḥ) — this I have understood especially
४५ इत्येवमुक्त्वा सोऽहं वै प्रणामं च कृताञ्जलिः। अन्येऽपि तुष्टुवुः सर्वे विश्वाद्याश्च तं महेश्वरम्॥ ४५
ityevamuktvā so'haṃ vai praṇāmaṃ ca kṛtāñjaliḥ | anye'pi tuṣṭuvuḥ sarve viśvādyāśca taṃ maheśvaram 45 ||
इस प्रकार कहकर मैंने हाथ जोड़कर प्रणाम किया, और विष्णु आदि अन्य सभीने भी उन महेश्वरकी स्तुति की।
Having thus spoken, I bowed with joined palms; and all the others too, headed by Viṣṇu, praised that Maheśvara.
इत्येवमुक्त्वा सोऽहं वै (ityevamuktvā so'haṃ vai) — having thus spoken, I indeedप्रणामं च कृताञ्जलिः (praṇāmaṃ ca kṛtāñjaliḥ) — bowed, with joined palmsअन्येऽपि तुष्टुवुः सर्वे (anye'pi tuṣṭuvuḥ sarve) — and all the others too praisedविश्वाद्याश्च तं महेश्वरम् (viśvādyāśca taṃ maheśvaram) — headed by Viṣṇu, that Maheśvara
४६ अथाकर्ण्य नुतिं शुद्धां मम दीनतया तदा। विश्वादीनां च सर्वेषां प्रसन्नोऽभून्महेश्वरः॥ ४६
athākarṇya nutiṃ śuddhāṃ mama dīnatayā tadā | viśvādīnāṃ ca sarveṣāṃ prasanno'bhūnmaheśvaraḥ 46 ||
तब मेरी दीनतापूर्वक की गयी तथा विष्णु आदि सभी देवताओंकी शुद्ध स्तुति सुनकर महेश्वर प्रसन्न हो गये।
Then, having heard the pure praise offered by me in humility, and by all the gods headed by Viṣṇu, Maheśvara became pleased.
अथाकर्ण्य नुतिं शुद्धां (athākarṇya nutiṃ śuddhāṃ) — then, having heard the pure praiseमम दीनतया तदा (mama dīnatayā tadā) — offered by me in humilityविश्वादीनां च सर्वेषां (viśvādīnāṃ ca sarveṣāṃ) — and of all [the gods] headed by Viṣṇuप्रसन्नोऽभून्महेश्वरः (prasanno'bhūnmaheśvaraḥ) — Maheśvara became pleased
४७ ददौ सोऽतिवरं महामभयं प्रीतमानसः। सर्वे सुखमतीवापुरत्यामोदमहं मुने॥ ४७
dadau so'tivaraṃ mahāmabhayaṃ prītamānasaḥ | sarve sukhamatīvāpuratyāmodamahaṃ mune 47 ||
प्रसन्नचित्त होकर उन्होंने अतिशय श्रेष्ठ अभय प्रदान किया; सभीने परम सुख प्राप्त किया और हे मुने! मुझे भी अत्यन्त आनन्द प्राप्त हुआ।
With a delighted mind, he granted a great and most excellent gift of fearlessness; all obtained supreme happiness, and I, O sage, obtained great joy.
ददौ सोऽतिवरं महाम् (dadau so'tivaraṃ mahām) — he granted a great, most excellentअभयं प्रीतमानसः (abhayaṃ prītamānasaḥ) — [gift of] fearlessness, his mind delightedसर्वे सुखमतीवापुः (sarve sukhamatīvāpuḥ) — all obtained supreme happinessअत्यामोदमहं मुने (atyāmodamahaṃ mune) — and I, O sage, [obtained] great joy
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां तृतीये पार्वतीखण्डे विधिमोहवर्णनं नामैकोनपञ्चाशत्तमोऽध्यायः॥ ४९॥
Thus ends the forty-ninth chapter, called "The Description of the Delusion of Vidhi (Brahmā)," in the Pārvatī-khaṇḍa of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके तृतीय पार्वतीखण्डमें ब्रह्माके मोहका वर्णन नामक उनचासवाँ अध्याय पूर्ण हुआ॥ ४९॥