॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — पार्वतीखण्डअथ त्रयस्त्रिंशोऽध्यायः
The Seven Sages tell Himālaya that since Śiva is called the world's father and Pārvatī the world's mother, he must give his daughter to the great Śaṅkara; Himālaya replies that he had already agreed to this at Giriśa's own wish, but that a Vaiṣṇava brāhmaṇa has since come and spoken against the match, so that Menā, her judgement gone, has retired to her chamber of anger in soiled garments and will not be reasoned with, and that he himself cannot bring himself to give his daughter to a homeless, propertyless, kinless mendicant, leaving it to the sages to decide what is proper. Brahmā then sends Arundhatī to Menā, who rouses her from her grief-stricken swoon, comforts her, and brings her along to where the sages wait, while the sages for their part labour to win Himavat over, reminding him that Brahmā, who begs of no one, has himself pleaded for this match for Tāraka's destruction, and that both Pārvatī's own austerities and Śiva's promise to her make the marriage certain. Still afraid, Himavat protests that Śiva has no royal state, refuge, wealth, or kin to show for himself, and that he cannot give his daughter to so detached a beggar; Vasiṣṭha then instructs him at length on the three kinds of speech — the sweet but false, the unpleasant but wholesome, and the truly excellent that is both true and beneficial — and, choosing the last, extols Śiva's real greatness beneath his outward poverty: his power to create and destroy the universe by the mere play of a frown, his threefold form as Brahmā, Viṣṇu, and Hara, and the truth that Pārvatī herself is Śiva's eternal consort reborn life after life, kalpa after kalpa, who was once Satī in a former age, whose bones and ashes Śiva still bears from love. Vasiṣṭha reminds Himavat that Śiva has already given Pārvatī his word during her austerities, and that the Lord's promise never fails; and just as Mahendra once clipped the mountains' wings in play, and Pārvatī herself once shattered Meru's peak in play, and just as King Anaraṇya once gave away his own daughter to a brāhmaṇa to protect his whole fortune, so too should Himavat give his daughter to Śiva, to protect his kinsmen and bring even the gods under his sway. Moved by this, Himavat, half-laughing yet still troubled at heart, asks Vasiṣṭha about King Anaraṇya's lineage and how that gift of a daughter preserved his wealth, and the gladdened Vasiṣṭha begins to tell him that happy story. सप्तर्षिगण हिमालयसे कहते हैं कि शिवजी जगत्के पिता और पार्वती जगत्की माता मानी गयी हैं, इसलिये उन्हें अपनी कन्या महात्मा शंकरको अवश्य देनी चाहिये। हिमालय उत्तर देते हैं कि उन्होंने गिरीशकी ही इच्छासे यह पहले स्वीकार भी कर लिया था, किंतु एक वैष्णवधर्मी ब्राह्मणके शिवजीके विरुद्ध कुछ कह देनेसे मेना ज्ञानभ्रष्ट होकर मैले वस्त्र पहने कोपभवनमें जा बैठी हैं और किसी प्रकार समझायी नहीं जा रहीं, और वे स्वयं भी बिना घर-द्वार, ऐश्वर्य तथा कुटुम्बवाले भिक्षुकरूपधारी योगीको कन्या देनेको तैयार नहीं, अतः उचित विधान ऋषिगण ही बतायें। इसपर ब्रह्माजी अरुन्धतीको मेनाके पास भेजते हैं, जो शोकमूर्च्छित मेनाको जगाकर, समझा-बुझाकर अपने साथ सप्तर्षियोंके निकट ले आती हैं; उधर ऋषिगण भी हिमालयको मनाते हुए बताते हैं कि किसीसे कुछ न माँगनेवाले स्वयं ब्रह्माजीने ही तारकासुरके वधहेतु इस सम्बन्धके लिये विनती की है, और पार्वतीके तपस्याबल तथा शिवजीके अपने वचनके कारण भी यह विवाह टलनेवाला नहीं। भयभीत हिमालय फिर कहते हैं कि शिवके पास न कोई राजसी सामग्री है, न आश्रय-ऐश्वर्य, न कोई सगा-सम्बन्धी, इसलिये इतने निर्लिप्त योगीको वे कन्या देना नहीं चाहते। तब वसिष्ठजी उन्हें तीन प्रकारके वचनोंका विस्तारसे बोध कराते हैं—सुनने में मीठा पर झूठा वचन, आरम्भमें कटु पर परिणाममें हितकारी वचन, और दोनों गुणोंसे युक्त सर्वश्रेष्ठ वचन—और अन्तिम प्रकारको चुनकर शिवजीकी वास्तविक महिमाका बखान करते हैं: भृकुटिके संकेतमात्रसे सृष्टिकी रचना और संहार करनेकी उनकी शक्ति, ब्रह्मा-विष्णु-महेशरूप उनकी त्रिविध मूर्ति, तथा यह रहस्य कि पार्वती स्वयं प्रत्येक कल्पमें शिवजीकी नित्य पत्नी हैं, जो पूर्वकल्पमें सती नामसे प्रसिद्ध थीं और जिनकी अस्थि-भस्मको शिवजी आजतक स्नेहवश धारण किये हुए हैं। वसिष्ठजी याद दिलाते हैं कि शिवजी पार्वतीके तपके समय ही वचन दे चुके हैं और ईश्वरकी प्रतिज्ञा कभी विफल नहीं होती; तथा जिस प्रकार महेन्द्रने और पार्वतीने लीलामात्रसे पर्वतोंको खण्डित किया था और राजा अनरण्यने कुलकी सम्पत्ति बचानेके लिये अपनी कन्या ब्राह्मणको दे दी थी, उसी प्रकार हिमालयको भी कुलरक्षा तथा देवताओंको वशमें करनेके लिये अपनी कन्या शिवको देनी चाहिये। इससे प्रभावित हिमालय कुछ हँसते हुए, फिर भी व्यथित हृदयसे, राजा अनरण्यके वंश तथा उस कन्यादानसे सम्पत्तिरक्षाकी विधिके विषयमें वसिष्ठजीसे पूछते हैं, और प्रसन्नचित्त वसिष्ठजी उन्हें वह सुखद वृत्तान्त सुनाने लगते हैं।
१ जगत्पिता शिवः प्रोक्तो जगन्माता शिवा मता। तस्माद्देया त्वया कन्या शंकराय महात्मने॥ १
jagatpitā śivaḥ prokto jaganmātā śivā matā | tasmāddeyā tvayā kanyā śaṃkarāya mahātmane 1 ||
शिवजी जगत्के पिता माने गये हैं और पार्वती जगत्की माता; अतः अपनी कन्या महात्मा शंकरको आप अवश्य अर्पित कीजिये।
Śiva is declared the father of the world, and Śivā is held to be the mother of the world; therefore you must give your daughter to the great-souled Śaṅkara.
जगत्पिता शिवः प्रोक्तो (jagatpitā śivaḥ prokto) — Śiva is declared the father of the worldजगन्माता शिवा मता (jaganmātā śivā matā) — Śivā is held to be the mother of the worldतस्माद्देया त्वया कन्या (tasmāddeyā tvayā kanyā) — therefore your daughter must be given by youशंकराय महात्मने (śaṃkarāya mahātmane) — to the great-souled Śaṅkara
२ एवं कृत्वा हिमगिरे सार्थकं ते भवेज्जनुः। जगद्गुरोर्गुरुस्त्वं हि भविष्यसि न संशयः॥ २
evaṃ kṛtvā himagire sārthakaṃ te bhavejjanuḥ | jagadgurorgurustvaṃ hi bhaviṣyasi na saṃśayaḥ 2 ||
हे हिमगिरे! ऐसा करनेसे आपका जीवन सफल हो जायगा और आप जगद्गुरुके भी गुरु बन जायँगे, इसमें कोई सन्देह नहीं।
Having done this, O Himagiri, your birth will become fruitful; you will indeed become the guru of the world's own guru — of this there is no doubt.
एवं कृत्वा हिमगिरे (evaṃ kṛtvā himagire) — having done this, O Himagiriसार्थकं ते भवेज्जनुः (sārthakaṃ te bhavejjanuḥ) — your birth would become fruitfulजगद्गुरोर्गुरुस्त्वं हि (jagadgurorgurustvaṃ hi) — you would indeed become the guru of the world's guruभविष्यसि न संशयः (bhaviṣyasi na saṃśayaḥ) — you will become so — without doubt
३ एवं वचनमाकर्ण्य सप्तर्षीणां मुनीश्वर। प्रणम्य तान्करौ बद्ध्वा गिरिराजोऽब्रवीदिदम्॥ ३
evaṃ vacanamākarṇya saptarṣīṇāṃ munīśvara | praṇamya tānkarau baddhvā girirājo'bravīdidam 3 ||
हे मुनीश्वर! ऋषियोंके इस वचनको सुनकर गिरिराज हिमालय उन्हें प्रणामकर हाथ जोड़े हुए इस प्रकार बोले।
Having heard this speech of the Seven Sages, O lord of sages, the king of mountains bowed to them, folded his hands, and spoke thus.
एवं वचनमाकर्ण्य (evaṃ vacanamākarṇya) — having heard this speechसप्तर्षीणां मुनीश्वर (saptarṣīṇāṃ munīśvara) — of the Seven Sages, O lord of sagesप्रणम्य तान्करौ बद्ध्वा (praṇamya tānkarau baddhvā) — bowing to them, with folded handsगिरिराजोऽब्रवीदिदम् (girirājo'bravīdidam) — the king of mountains spoke thus
४ सप्तर्षयो महाभागा भवद्भिर्यदुदीरितम्। तत्प्रमाणीकृतं मे हि पुरैव गिरिशेच्छया॥ ४
saptarṣayo mahābhāgā bhavadbhiryadudīritam | tatpramāṇīkṛtaṃ me hi puraiva giriśecchayā 4 ||
हे महाभाग्यवान् सप्तर्षिगण! आपने जो कहा, उसे मैं गिरीशकी इच्छासे पहले ही प्रमाण मान चुका हूँ।
O greatly fortunate Seven Sages, what has been spoken by you I have already accepted as authoritative, by the will of Giriśa.
सप्तर्षयो महाभागा (saptarṣayo mahābhāgā) — O greatly fortunate Seven Sagesभवद्भिर्यदुदीरितम् (bhavadbhiryadudīritam) — what has been spoken by youतत्प्रमाणीकृतं मे हि (tatpramāṇīkṛtaṃ me hi) — that I have already accepted as authoritativeपुरैव गिरिशेच्छया (puraiva giriśecchayā) — already, by the wish of Giriśa
५ इदानीमेक आगत्य विप्रो वैष्णवधर्मवान्। शिवमुद्दिश्य सुप्रीत्या विपरीतं वचोऽब्रवीत्॥ ५
idānīmeka āgatya vipro vaiṣṇavadharmavān | śivamuddiśya suprītyā viparītaṃ vaco'bravīt 5 ||
किंतु अभी-अभी एक वैष्णवधर्मी ब्राह्मण यहाँ आकर शिवजीको लक्ष्यकर बड़े प्रेमसे इसके विपरीत बात कह गया।
But just now a brāhmaṇa devoted to the Vaiṣṇava path came and, with regard to Śiva, spoke, with great affection, words contrary to this.
इदानीमेक आगत्य (idānīmeka āgatya) — but just now, one having comeविप्रो वैष्णवधर्मवान् (vipro vaiṣṇavadharmavān) — a brāhmaṇa devoted to the Vaiṣṇava pathशिवमुद्दिश्य सुप्रीत्या (śivamuddiśya suprītyā) — regarding Śiva, with great affectionवचोऽब्रवीत् (vaco'bravīt) — spoke words — contrary [to this]
६ तदारभ्य शिवामाता ज्ञानभ्रष्टा बभूव ह। सुताविवाहं रुद्रेण योगिना तेन नेच्छति॥ ६
tadārabhya śivāmātā jñānabhraṣṭā babhūva ha | sutāvivāhaṃ rudreṇa yoginā tena necchati 6 ||
तभीसे शिवाकी माता विवेकभ्रष्ट-सी हो गयी हैं और उसी ब्राह्मणके कारण योगी रुद्रके साथ पुत्रीका विवाह करना नहीं चाहतीं।
Ever since then Śivā's mother has become bereft of judgement, and because of that brāhmaṇa she no longer wishes her daughter's marriage with Rudra the yogi.
तदारभ्य शिवामाता (tadārabhya śivāmātā) — from then on, Śivā's motherज्ञानभ्रष्टा बभूव ह (jñānabhraṣṭā babhūva ha) — has indeed become bereft of judgementसुताविवाहं रुद्रेण (sutāvivāhaṃ rudreṇa) — her daughter's marriage with Rudraयोगिना तेन नेच्छति (yoginā tena necchati) — the yogi — because of him she does not wish it
७ कोपागारमगात्सा हि सुतसा मलिनाम्बरा। कृत्वा महाहठं विप्रा बोध्यमानापि नाबुधत्॥ ७
kopāgāramagātsā hi sutasā malināmbarā | kṛtvā mahāhaṭhaṃ viprā bodhyamānāpi nābudhat 7 ||
वे अपनी पुत्रीसहित मैले वस्त्र धारणकर कोपभवनमें जा बैठीं; हे विप्रो! बड़ा हठ पकड़कर समझाये जानेपर भी वे नहीं मानीं।
She, together with her daughter, clad in soiled garments, went indeed to the chamber of wrath; O brāhmaṇas, holding to a great obstinacy, she did not relent even when reasoned with.
NoteThe printed text reads सुतसा (sutasā) rather than the expected सुता सा — kept exactly as printed and read here as 'she, with her daughter.'
कोपागारमगात्सा हि (kopāgāramagātsā hi) — she indeed went to the chamber of wrathसुतसा मलिनाम्बरा (sutasā malināmbarā) — with her daughter, clad in soiled garmentsकृत्वा महाहठं विप्रा (kṛtvā mahāhaṭhaṃ viprā) — O brāhmaṇas, having taken up a great obstinacyबोध्यमानापि नाबुधत् (bodhyamānāpi nābudhat) — even while being reasoned with, she did not relent
८ अहं च ज्ञानविभ्रष्टो जातोऽहं सत्यमीर्यते। दातुं सुतां महेशाय नेच्छामि भिक्षुरूपिणे॥ ८
ahaṃ ca jñānavibhraṣṭo jāto'haṃ satyamīryate | dātuṃ sutāṃ maheśāya necchāmi bhikṣurūpiṇe 8 ||
'मैं भी सचमुच विवेकभ्रष्ट हो गयी हूँ — यह सच कह रही हूँ; भिखारीका रूप धरे इस महेशको अपनी कन्या देनेकी मेरी इच्छा नहीं।'
'I too have become bereft of knowledge — this, I say truly; I do not wish to give my daughter to Maheśa in his beggar's form.'
अहं च ज्ञानविभ्रष्टो (ahaṃ ca jñānavibhraṣṭo) — 'I too, bereft of knowledge,जातोऽहं सत्यमीर्यते (jāto'haṃ satyamīryate) — have become — this is truly said'दातुं सुतां महेशाय (dātuṃ sutāṃ maheśāya) — to give my daughter to Maheśaनेच्छामि भिक्षुरूपिणे (necchāmi bhikṣurūpiṇe) — in his beggar's form — I do not wish
९ इत्युक्त्वा शैलराजस्तु शिवमायाविमोहितः। तूष्णीं बभूव तत्रस्थो मुनीनां मध्यतो मुने॥ ९
ityuktvā śailarājastu śivamāyāvimohitaḥ | tūṣṇīṃ babhūva tatrastho munīnāṃ madhyato mune 9 ||
हे मुने! शिवकी मायासे मोहित शैलराज इतना कहकर मौन हो गये और मुनियोंके बीच बैठे रहे।
Having said this, O sage, the king of mountains, bewildered by Śiva's Māyā, fell silent, remaining there in the midst of the sages.
इत्युक्त्वा शैलराजस्तु (ityuktvā śailarājastu) — having said this, the king of mountainsशिवमायाविमोहितः (śivamāyāvimohitaḥ) — bewildered by Śiva's Māyāतूष्णीं बभूव तत्रस्थो (tūṣṇīṃ babhūva tatrastho) — fell silent, remaining thereमुनीनां मध्यतो मुने (munīnāṃ madhyato mune) — in the midst of the sages, O sage
१० सर्वे सप्तर्षयस्ते हि शिवमायां प्रशस्य वै। प्रेषयामासुरथ तां मेनकां प्रत्यरुन्धतीम्॥ १०
sarve saptarṣayaste hi śivamāyāṃ praśasya vai | preṣayāmāsuratha tāṃ menakāṃ pratyarundhatīm 10 ||
तत्पश्चात् उन सभी सप्तर्षियोंने शिवकी मायाकी सराहना करके अरुन्धतीको मेनाके पास भेजा।
All those Seven Sages, having praised Śiva's Māyā, then sent Arundhatī toward that Menakā.
सर्वे सप्तर्षयस्ते हि (sarve saptarṣayaste hi) — all those Seven Sages indeedशिवमायां प्रशस्य वै (śivamāyāṃ praśasya vai) — having praised Śiva's Māyāप्रेषयामासुरथ तां (preṣayāmāsuratha tāṃ) — then sent her, [Arundhatī]मेनकां प्रत्यरुन्धतीम् (menakāṃ pratyarundhatīm) — toward that Menakā
११ अथ पत्युः समादाय निदेशं ज्ञानदा हि सा। जगामारुन्धती तूर्णं यत्र मेना च पार्वती॥ ११
atha patyuḥ samādāya nideśaṃ jñānadā hi sā | jagāmārundhatī tūrṇaṃ yatra menā ca pārvatī 11 ||
तब पतिकी आज्ञा पाकर ज्ञानदायिनी अरुन्धती वहाँ शीघ्र पहुँचीं, जहाँ मेना और पार्वती थीं।
Then, receiving her husband's instruction, she, the giver of knowledge — Arundhatī — went swiftly to where Menā and Pārvatī were.
अथ पत्युः समादाय (atha patyuḥ samādāya) — then, having received her husband'sनिदेशं ज्ञानदा हि सा (nideśaṃ jñānadā hi sā) — instruction, she, the giver of knowledgeजगामारुन्धती तूर्णं (jagāmārundhatī tūrṇaṃ) — Arundhatī went swiftlyयत्र मेना च पार्वती (yatra menā ca pārvatī) — to where Menā and Pārvatī were
१२ गत्वा ददर्श मेनां तां शयानां शोकमूर्च्छिताम्। उवाच मधुरं साध्वी सावधाना हितं वचः॥ १२
gatvā dadarśa menāṃ tāṃ śayānāṃ śokamūrcchitām | uvāca madhuraṃ sādhvī sāvadhānā hitaṃ vacaḥ 12 ||
वहाँ पहुँचकर उन्होंने शोकसे मूर्च्छित पड़ी हुई मेनाको देखा और सावधानीपूर्वक मधुर तथा हितकर वचन कहे।
Going there, she saw that Menā lying down, fainted with grief; the virtuous lady, attentive, spoke to her sweet, beneficial words.
गत्वा ददर्श मेनां तां (gatvā dadarśa menāṃ tāṃ) — going there, she saw that Menāशयानां शोकमूर्च्छिताम् (śayānāṃ śokamūrcchitām) — lying down, fainted with griefउवाच मधुरं साध्वी (uvāca madhuraṃ sādhvī) — the virtuous lady spoke sweetlyसावधाना हितं वचः (sāvadhānā hitaṃ vacaḥ) — attentive, she spoke beneficial words
१३ उत्तिष्ठ मेनके साध्वि त्वद्गृहेऽहमरुन्धती। आगता मुनयश्चापि समायाताः कृपालवः॥ १३
uttiṣṭha menake sādhvi tvadgṛhe'hamarundhatī | āgatā munayaścāpi samāyātāḥ kṛpālavaḥ 13 ||
हे साध्वि मेनके! उठिये, मैं अरुन्धती आपके घर आयी हूँ और कृपालु ऋषिगण भी साथ आये हैं।
Rise, virtuous Menakā! I, Arundhatī, have come to your house, and the compassionate sages have come along as well.
उत्तिष्ठ मेनके साध्वि (uttiṣṭha menake sādhvi) — rise, virtuous Menakāत्वद्गृहेऽहमरुन्धती (tvadgṛhe'hamarundhatī) — I, Arundhatī, have come to your houseआगता मुनयश्चापि (āgatā munayaścāpi) — and the sages too have comeसमायाताः कृपालवः (samāyātāḥ kṛpālavaḥ) — the compassionate ones, arrived along with me
१४ अरुन्धतीस्वरं श्रुत्वा शीघ्रमुत्थाय मेनका। उवाच शिरसा नत्वा तां पद्मामिव तेजसा॥ १४
arundhatīsvaraṃ śrutvā śīghramutthāya menakā | uvāca śirasā natvā tāṃ padmāmiva tejasā 14 ||
अरुन्धतीका स्वर सुनते ही मेना शीघ्र उठ बैठीं और तेजमें साक्षात् लक्ष्मीके समान अरुन्धतीको सिर झुकाकर बोलीं।
Hearing Arundhatī's voice, Menakā rose up quickly, and, bowing her head to her who was, in radiance, like Padmā, spoke.
अरुन्धतीस्वरं श्रुत्वा (arundhatīsvaraṃ śrutvā) — hearing Arundhatī's voiceशीघ्रमुत्थाय मेनका (śīghramutthāya menakā) — Menakā, rising up quicklyउवाच शिरसा नत्वा (uvāca śirasā natvā) — spoke, having bowed her headतां पद्मामिव तेजसा (tāṃ padmāmiva tejasā) — to her, who was like Padmā in radiance
१५ अहोऽद्य किमिदं पुण्यमस्माकं पुण्यजन्मनाम्। वधूर्जगद्विधेः पत्नी वसिष्ठस्यागतेह वै॥ १५
aho'dya kimidaṃ puṇyamasmākaṃ puṇyajanmanām | vadhūrjagadvidheḥ patnī vasiṣṭhasyāgateha vai 15 ||
अहो! हम पुण्यात्माओंका आज कैसा सौभाग्य है कि जगत्के विधाताकी पुत्रवधू, वसिष्ठजीकी पत्नी स्वयं यहाँ पधारी हैं!
Ah, what merit is this today, of us who were born through merit, that the daughter-in-law of the World's Ordainer — the wife of Vasiṣṭha — has herself come here!
अहोऽद्य किमिदं पुण्यम् (aho'dya kimidaṃ puṇyam) — ah, what merit is this todayअस्माकं पुण्यजन्मनाम् (asmākaṃ puṇyajanmanām) — of us, born through meritवधूर्जगद्विधेः पत्नी (vadhūrjagadvidheḥ patnī) — that the daughter-in-law of the World's Ordainer, the wifeवसिष्ठस्यागतेह वै (vasiṣṭhasyāgateha vai) — of Vasiṣṭha, has herself come here
१६ किमर्थमागता देवि तन्मे ब्रूहि विशेषतः। अहं दासीसमा ते हि ससुता करुणां कुरु॥ १६
kimarthamāgatā devi tanme brūhi viśeṣataḥ | ahaṃ dāsīsamā te hi sasutā karuṇāṃ kuru 16 ||
हे देवि! किस प्रयोजनसे आयी हैं, वह मुझे विशेषरूपसे बताइये। मैं पुत्रीसहित आपकी दासीके समान हूँ, कृपा कीजिये।
O goddess, for what purpose have you come — tell me that in particular. I, together with my daughter, am like your maidservant; show us your compassion.
किमर्थमागता देवि (kimarthamāgatā devi) — O goddess, for what purpose have you comeतन्मे ब्रूहि विशेषतः (tanme brūhi viśeṣataḥ) — tell me that in particularअहं दासीसमा ते हि (ahaṃ dāsīsamā te hi) — I am indeed like your maidservantससुता करुणां कुरु (sasutā karuṇāṃ kuru) — together with my daughter — show compassion
१७ इत्युक्ता मेनका साध्वी बोधयित्वा च तां बहु। तत्रागता च सुप्रीत्या यत्र सप्तर्षयोऽपि ते॥ १७
ityuktā menakā sādhvī bodhayitvā ca tāṃ bahu | tatrāgatā ca suprītyā yatra saptarṣayo'pi te 17 ||
इस प्रकार समझायी गयीं साध्वी मेना भी पार्वतीको बहुत धीरज बँधाकर प्रेमपूर्वक वहाँ चली गयीं, जहाँ सप्तर्षिगण विराजमान थे।
Menakā, thus addressed and reassured, the virtuous lady, having herself greatly encouraged Pārvatī, went there joyfully, to where the Seven Sages also were.
NoteThe Hindi commentary of this edition reads Arundhatī as the one who consoles and leads Menā to the sages; the printed Sanskrit case-forms are here read, per the sense of the passage, as Menā herself going on with Arundhatī after being reassured.
इत्युक्ता मेनका साध्वी (ityuktā menakā sādhvī) — Menakā, thus addressed, the virtuous oneबोधयित्वा च तां बहु (bodhayitvā ca tāṃ bahu) — having greatly encouraged her, Pārvatīतत्रागता च सुप्रीत्या (tatrāgatā ca suprītyā) — and went there, with great joyयत्र सप्तर्षयोऽपि ते (yatra saptarṣayo'pi te) — to where the Seven Sages also were
१८ अथ शैलेश्वरं ते च बोधयामासुरादरात्। स्मृत्वा शिवपदद्वन्द्वं सर्वे वाक्यविशारदाः॥ १८
atha śaileśvaraṃ te ca bodhayāmāsurādarāt | smṛtvā śivapadadvandvaṃ sarve vākyaviśāradāḥ 18 ||
तब वाक्यविशारद सभी ऋषिगण शिवजीके चरणयुगलका स्मरणकर आदरपूर्वक गिरिराजको समझाने लगे।
Then all of them, skilled in speech, remembering the pair of Śiva's feet, began respectfully to instruct the lord of the mountain.
अथ शैलेश्वरं ते च (atha śaileśvaraṃ te ca) — then they too, the lord of the mountainबोधयामासुरादरात् (bodhayāmāsurādarāt) — began to instruct, respectfullyस्मृत्वा शिवपदद्वन्द्वं (smṛtvā śivapadadvandvaṃ) — remembering the pair of Śiva's feetसर्वे वाक्यविशारदाः (sarve vākyaviśāradāḥ) — all of them, skilled in speech
१९ शैलेन्द्र श्रूयतां वाक्यमस्माकं शुभकारणम्। शिवाय पार्वतीं देहि संहर्तुः श्वशुरो भव॥ १९
śailendra śrūyatāṃ vākyamasmākaṃ śubhakāraṇam | śivāya pārvatīṃ dehi saṃhartuḥ śvaśuro bhava 19 ||
हे शैलेन्द्र! हमारा यह शुभकारक वचन सुनिये—पार्वतीको शिवके लिये दे दीजिये और संहारकर्ताके श्वशुर बनिये।
O lord of mountains, hear our words, the cause of auspiciousness: give Pārvatī to Śiva, and become the father-in-law of the Destroyer.
शैलेन्द्र श्रूयतां वाक्यम् (śailendra śrūyatāṃ vākyam) — O lord of mountains, hear the wordsअस्माकं शुभकारणम् (asmākaṃ śubhakāraṇam) — of ours, the cause of auspiciousnessशिवाय पार्वतीं देहि (śivāya pārvatīṃ dehi) — give Pārvatī to Śivaसंहर्तुः श्वशुरो भव (saṃhartuḥ śvaśuro bhava) — become the father-in-law of the Destroyer
२० अयाचितारं सर्वेशं प्रार्थयामास यत्नतः। तारकस्य विनाशाय ब्रह्मा सम्बन्धकर्मणि॥ २०
ayācitāraṃ sarveśaṃ prārthayāmāsa yatnataḥ | tārakasya vināśāya brahmā sambandhakarmaṇi 20 ||
तारकासुरके नाशके लिये स्वयं ब्रह्माजीने, जो किसीसे कुछ नहीं माँगते, इस विवाह-सम्बन्धके लिये प्रयत्नपूर्वक प्रार्थना की है।
For the destruction of Tāraka, Brahmā earnestly entreated, in the matter of this marriage, the Lord of all who never asks anything of anyone.
अयाचितारं सर्वेशं (ayācitāraṃ sarveśaṃ) — the Lord of all, who asks of no oneप्रार्थयामास यत्नतः (prārthayāmāsa yatnataḥ) — earnestly entreatedतारकस्य विनाशाय (tārakasya vināśāya) — for the destruction of Tārakaब्रह्मा सम्बन्धकर्मणि (brahmā sambandhakarmaṇi) — Brahmā, in the matter of this alliance
२१ नोत्सुको दारसंयोगे शंकरो योगिनां वरः। विधेः प्रार्थनया देवस्तव कन्यां ग्रहीष्यति॥ २१
notsuko dārasaṃyoge śaṃkaro yogināṃ varaḥ | vidheḥ prārthanayā devastava kanyāṃ grahīṣyati 21 ||
यद्यपि योगिश्रेष्ठ शंकर दारसंयोगके लिये उत्सुक नहीं हैं, तथापि ब्रह्माजीकी प्रार्थनासे वे आपकी कन्याको स्वीकार करेंगे।
Śaṅkara, best of yogis, is not eager for union with a wife; but at Vidhi's entreaty, the god will accept your daughter.
नोत्सुको दारसंयोगे (notsuko dārasaṃyoge) — not eager for union with a wifeशंकरो योगिनां वरः (śaṃkaro yogināṃ varaḥ) — Śaṅkara, best of yogisविधेः प्रार्थनया देवः (vidheḥ prārthanayā devaḥ) — the god, at Vidhi's entreatyतव कन्यां ग्रहीष्यति (tava kanyāṃ grahīṣyati) — will accept your daughter
२२ दुहितुस्ते तपस्तप्तं प्रतिज्ञानं चकार सः। हेतुद्वयेन योगीन्द्रो विवाहं च करिष्यति॥ २२
duhituste tapastaptaṃ pratijñānaṃ cakāra saḥ | hetudvayena yogīndro vivāhaṃ ca kariṣyati 22 ||
आपकी पुत्रीने तप किया है और उन्होंने वचन भी दे रखा है; इन दोनों कारणोंसे योगीन्द्र विवाह अवश्य करेंगे।
Your daughter has performed austerity, and he has made a promise; for these two reasons the lord of yogis will indeed perform the marriage.
दुहितुस्ते तपस्तप्तं (duhituste tapastaptaṃ) — your daughter has performed austerityप्रतिज्ञानं चकार सः (pratijñānaṃ cakāra saḥ) — and he has made a promiseहेतुद्वयेन योगीन्द्रो (hetudvayena yogīndro) — for these two reasons, the lord of yogisविवाहं च करिष्यति (vivāhaṃ ca kariṣyati) — will indeed perform the marriage
२३ ऋषीणां वचनं श्रुत्वा प्रहस्य स हिमालयः। उवाच किंचिद्भीतस्तु परं विनयपूर्वकम्॥ २३
ṛṣīṇāṃ vacanaṃ śrutvā prahasya sa himālayaḥ | uvāca kiṃcidbhītastu paraṃ vinayapūrvakam 23 ||
ऋषियोंकी बात सुनकर हिमालय पहले तो हँस पड़े, फिर कुछ भयभीत होकर विनयपूर्वक बोलने लगे।
Hearing the sages' words, that Himālaya laughed, and, somewhat afraid, spoke further, yet with great humility.
ऋषीणां वचनं श्रुत्वा (ṛṣīṇāṃ vacanaṃ śrutvā) — hearing the sages' wordsप्रहस्य स हिमालयः (prahasya sa himālayaḥ) — that Himālaya laughedउवाच किंचिद्भीतस्तु (uvāca kiṃcidbhītastu) — somewhat afraid, he spoke furtherपरं विनयपूर्वकम् (paraṃ vinayapūrvakam) — yet with great humility
२४ शिवस्य राजसामग्रीं न हि पश्यामि काञ्चन। कञ्चिदाश्रयमैश्वर्यं कं वा स्वजनबान्धवम्॥ २४
śivasya rājasāmagrīṃ na hi paśyāmi kāñcana | kañcidāśrayamaiśvaryaṃ kaṃ vā svajanabāndhavam 24 ||
शिवके पास मुझे न कोई राजोचित सामग्री दीखती है, न कोई आश्रय-ऐश्वर्य और न कोई सगा-सम्बन्धी ही।
I see in Śiva no royal wealth of any sort — no home, no majesty, nor any kinsmen or family.
शिवस्य राजसामग्रीं (śivasya rājasāmagrīṃ) — of Śiva, any royal wealthन हि पश्यामि काञ्चन (na hi paśyāmi kāñcana) — I do not see at allकञ्चिदाश्रयमैश्वर्यं (kañcidāśrayamaiśvaryaṃ) — any home or majestyकं वा स्वजनबान्धवम् (kaṃ vā svajanabāndhavam) — nor any kinsmen or family
२५ नेच्छाम्यतिविनिर्लिप्तयोगिने स्वां सुतामहम्। यूयं वेदविधातुश्च पुत्रा वदत निश्चितम्॥ २५
necchāmyativinirliptayogine svāṃ sutāmaham | yūyaṃ vedavidhātuśca putrā vadata niścitam 25 ||
मैं इतने निर्लिप्त योगीको अपनी पुत्री देना नहीं चाहता। आप लोग तो ब्रह्माजीके ही पुत्र हैं, आप निश्चित बात बताइये।
I do not wish to give my own daughter to so utterly detached a yogi. You are the sons of the Ordainer of the Veda — tell me your firm conclusion.
नेच्छाम्यतिविनिर्लिप्तयोगिने (necchāmyativinirliptayogine) — I do not wish [to give] to so utterly detached a yogiस्वां सुतामहम् (svāṃ sutāmaham) — my own daughterयूयं वेदविधातुश्च (yūyaṃ vedavidhātuśca) — you are the sons of the Ordainer of the Vedaपुत्रा वदत निश्चितम् (putrā vadata niścitam) — tell me your firm conclusion
२६ वरायाननुरूपाय पिता कन्यां ददाति चेत्। कामान्मोहाद्भयाल्लोभात्स नष्टो नरकं व्रजेत्॥ २६
varāyānanurūpāya pitā kanyāṃ dadāti cet | kāmānmohādbhayāllobhātsa naṣṭo narakaṃ vrajet 26 ||
यदि पिता काम, मोह, भय अथवा लोभवश कन्याको अयोग्य वरके हाथों सौंप देता है, तो वह नष्ट होकर नरकमें जाता है।
If a father gives his daughter to an unsuitable groom out of desire, delusion, fear, or greed, he is ruined and goes to hell.
वरायाननुरूपाय (varāyānanurūpāya) — to an unsuitable groomपिता कन्यां ददाति चेत् (pitā kanyāṃ dadāti cet) — if a father gives his daughterकामान्मोहाद्भयाल्लोभात् (kāmānmohādbhayāllobhāt) — out of desire, delusion, fear, or greedस नष्टो नरकं व्रजेत् (sa naṣṭo narakaṃ vrajet) — he is ruined and goes to hell
२७ न हि दास्याम्यहं कन्यामिच्छया शूलपाणये। यद्विधानं भवेद्योग्यमृषयस्तद् विधीयताम्॥ २७
na hi dāsyāmyahaṃ kanyāmicchayā śūlapāṇaye | yadvidhānaṃ bhavedyogyamṛṣayastad vidhīyatām 27 ||
मैं अपनी इच्छासे शूलपाणिको यह कन्या नहीं दूँगा; हे ऋषियो! अब जो उचित विधान हो, वह आपलोग ही करें।
I will not willingly give my daughter to the Trident-bearer. O sages, whatever the proper arrangement may be, let that be made.
न हि दास्याम्यहं कन्याम् (na hi dāsyāmyahaṃ kanyām) — I will not willingly give my daughterइच्छया शूलपाणये (icchayā śūlapāṇaye) — of my own will, to the Trident-bearerयद्विधानं भवेद्योग्यम् (yadvidhānaṃ bhavedyogyam) — whatever proper arrangement there may beऋषयस्तद् विधीयताम् (ṛṣayastad vidhīyatām) — O sages, let that be made
२८ इत्याकर्ण्य वचस्तस्य हिमागस्य मुनीश्वर। प्रत्युवाच वसिष्ठस्तं तेषां वाक्यविशारदः॥ २८
ityākarṇya vacastasya himāgasya munīśvara | pratyuvāca vasiṣṭhastaṃ teṣāṃ vākyaviśāradaḥ 28 ||
हे मुनीश्वर! हिमालयके इन वचनोंको सुनकर उन ऋषियोंमें वाक्यविशारद वसिष्ठजी उन्हें उत्तर देने लगे।
Having heard those words of the Mountain, O lord of sages, Vasiṣṭha, the most skilled in speech among them, replied to him.
इत्याकर्ण्य वचस्तस्य (ityākarṇya vacastasya) — having heard those words ofहिमागस्य मुनीश्वर (himāgasya munīśvara) — the mountain, O lord of sagesप्रत्युवाच वसिष्ठस्तं (pratyuvāca vasiṣṭhastaṃ) — Vasiṣṭha replied to himतेषां वाक्यविशारदः (teṣāṃ vākyaviśāradaḥ) — most skilled in speech among them
२९ शृणु शैलेश मद्वाक्यं सर्वथा ते हितावहम्। धर्माविरुद्धं सत्यं च परत्रेह मुदावहम्॥ २९
śṛṇu śaileśa madvākyaṃ sarvathā te hitāvaham | dharmāviruddhaṃ satyaṃ ca paratreha mudāvaham 29 ||
हे शैलेश! मेरा यह वचन सुनिये, जो सर्वथा आपके हितकारी, धर्मके अनुकूल, सत्य तथा इहलोक-परलोक दोनोंमें सुखदायक है।
Hear my words, O lord of mountains, wholly beneficial for you — not opposed to dharma, true, and bringing joy both here and in the world beyond.
शृणु शैलेश मद्वाक्यं (śṛṇu śaileśa madvākyaṃ) — hear my words, O lord of mountainsसर्वथा ते हितावहम् (sarvathā te hitāvaham) — wholly beneficial for youधर्माविरुद्धं सत्यं च (dharmāviruddhaṃ satyaṃ ca) — not opposed to dharma, and trueपरत्रेह मुदावहम् (paratreha mudāvaham) — bringing joy both here and hereafter
३० वचनं त्रिविधं शैल लौकिके वैदिकेऽपि च। सर्वं जानाति शास्त्रज्ञो निर्मलज्ञानचक्षुषा॥ ३०
vacanaṃ trividhaṃ śaila laukike vaidike'pi ca | sarvaṃ jānāti śāstrajño nirmalajñānacakṣuṣā 30 ||
हे शैल! लोक और वेद दोनोंमें वचन तीन प्रकारका होता है; शास्त्रज्ञ पुरुष अपने निर्मल ज्ञान-नेत्रसे उसे पूरी तरह पहचानता है।
Speech, O mountain, is threefold, both in worldly and in Vedic usage; one learned in the scriptures knows all of it with the eye of pure knowledge.
वचनं त्रिविधं शैल (vacanaṃ trividhaṃ śaila) — speech is threefold, O mountainलौकिके वैदिकेऽपि च (laukike vaidike'pi ca) — both in worldly and Vedic usageसर्वं जानाति शास्त्रज्ञो (sarvaṃ jānāti śāstrajño) — one learned in the scriptures knows it allनिर्मलज्ञानचक्षुषा (nirmalajñānacakṣuṣā) — with the eye of pure knowledge
३१ असत्यमहितं पश्चात्सांप्रतं श्रुतिसुन्दरम्। सुबुद्धिर्वक्ति शत्रुर्हि हितं नैव कदाचन॥ ३१
asatyamahitaṃ paścātsāṃprataṃ śrutisundaram | subuddhirvakti śatrurhi hitaṃ naiva kadācana 31 ||
जो वचन सुननेमें अभी मधुर लगे किंतु परिणाममें झूठा एवं अहितकारी हो, वैसा वचन बुद्धिमान् शत्रु ही बोलता है; वह कभी हितकर नहीं होता।
Speech that is false and harmful in the end, though pleasant to hear at the moment, is what an intelligent enemy speaks; it is never in any way beneficial.
असत्यमहितं पश्चात् (asatyamahitaṃ paścāt) — speech that is false and harmful in the endसांप्रतं श्रुतिसुन्दरम् (sāṃprataṃ śrutisundaram) — though pleasant to hear right nowसुबुद्धिर्वक्ति शत्रुर्हि (subuddhirvakti śatrurhi) — an intelligent enemy speaks itहितं नैव कदाचन (hitaṃ naiva kadācana) — but it is never in any way beneficial
३२ आदावप्रीतिजनकं परिणामे सुखावहम्। दयालुर्धर्मशीलो हि बोधयत्येव बांधवः॥ ३२
ādāvaprītijanakaṃ pariṇāme sukhāvaham | dayālurdharmaśīlo hi bodhayatyeva bāṃdhavaḥ 32 ||
जो वचन आरम्भमें अप्रिय लगे पर अन्तमें सुखदायक हो, ऐसा वचन दयालु और धर्मशील बन्धु ही समझानेके लिये कहता है।
Speech displeasing at first but bringing happiness in the end — only a compassionate, righteous kinsman speaks it, in order to instruct.
आदावप्रीतिजनकं (ādāvaprītijanakaṃ) — speech displeasing at firstपरिणामे सुखावहम् (pariṇāme sukhāvaham) — but bringing happiness in the endदयालुर्धर्मशीलो हि (dayālurdharmaśīlo hi) — a compassionate, righteous kinsman indeedबोधयत्येव बांधवः (bodhayatyeva bāṃdhavaḥ) — such a one alone speaks it, to instruct
३३ श्रुतिमात्रात्सुधातुल्यं सर्वकालसुखावहम्। सत्यसारं हितकरं वचनं श्रेष्ठमीप्सितम्॥ ३३
śrutimātrātsudhātulyaṃ sarvakālasukhāvaham | satyasāraṃ hitakaraṃ vacanaṃ śreṣṭhamīpsitam 33 ||
सुनते ही अमृतके समान लगे, सदा सुख देनेवाला, सत्यसे भरा तथा हितकारी वचन ही श्रेष्ठ और वांछनीय होता है।
Speech that is like nectar the moment it is heard, bringing happiness at all times, true in its essence and beneficial — that is the best, the most desirable.
श्रुतिमात्रात्सुधातुल्यं (śrutimātrātsudhātulyaṃ) — like nectar the very moment it is heardसर्वकालसुखावहम् (sarvakālasukhāvaham) — bringing happiness at all timesसत्यसारं हितकरं (satyasāraṃ hitakaraṃ) — true in essence and beneficialवचनं श्रेष्ठमीप्सितम् (vacanaṃ śreṣṭhamīpsitam) — such speech is best, the most desirable
३४ एवं च त्रिविधं शैल नीतिशास्त्रोदितं वचः। कथ्यतां त्रिषु मध्ये किं ब्रुवे वाक्यं त्वदीप्सितम्॥ ३४
evaṃ ca trividhaṃ śaila nītiśāstroditaṃ vacaḥ | kathyatāṃ triṣu madhye kiṃ bruve vākyaṃ tvadīpsitam 34 ||
हे शैल! इस प्रकार नीतिशास्त्रमें वचन तीन प्रकारका बताया गया है। अब आप ही बताइये कि इन तीनोंमेंसे मैं आपको कौन-सा वचन कहूँ।
Thus, O mountain, speech is threefold, as taught in the treatises on right conduct. Tell me, among the three, which is the speech you would have me speak.
एवं च त्रिविधं शैल (evaṃ ca trividhaṃ śaila) — thus, O mountain, threefoldनीतिशास्त्रोदितं वचः (nītiśāstroditaṃ vacaḥ) — is the speech taught in the treatises on right conductकथ्यतां त्रिषु मध्ये (kathyatāṃ triṣu madhye) — tell me, among the threeकिं ब्रुवे वाक्यं त्वदीप्सितम् (kiṃ bruve vākyaṃ tvadīpsitam) — which kind, the one you desire, I should now speak
३५ ब्राह्मसम्पद्विहीनश्च शंकरस्त्रिदशेश्वरः। तत्त्वज्ञानसमुद्रेषु सन्निमग्नैकमानसः॥ ३५
brāhmasampadvihīnaśca śaṃkarastridaśeśvaraḥ | tattvajñānasamudreṣu sannimagnaikamānasaḥ 35 ||
देवताओंके स्वामी शंकर ब्राह्मी सम्पत्तिसे भी रहित प्रतीत होते हैं, तथापि उनका चित्त सदा तत्त्वज्ञानके समुद्रमें ही निमग्न रहता है।
Śaṅkara, the lord of the thirty gods, though devoid even of priestly wealth, has his mind wholly immersed in the ocean of the knowledge of Truth.
NotePrinted reading ब्राह्मसम्पद्विहीनः kept verbatim, describing Śiva's outward want of even priestly/worldly wealth despite his inward richness of true knowledge.
ब्राह्मसम्पद्विहीनश्च (brāhmasampadvihīnaśca) — though devoid even of priestly wealthशंकरस्त्रिदशेश्वरः (śaṃkarastridaśeśvaraḥ) — Śaṅkara, the lord of the thirty godsतत्त्वज्ञानसमुद्रेषु (tattvajñānasamudreṣu) — in the ocean of the knowledge of Truthसन्निमग्नैकमानसः (sannimagnaikamānasaḥ) — has his mind wholly, solely immersed
३६ ज्ञानानन्दस्येश्वरस्य ब्राह्यवस्तुषु का स्पृहा। गृही ददाति स्वसुतां राज्यसम्पत्तिशालिने॥ ३६
jñānānandasyeśvarasya brāhyavastuṣu kā spṛhā | gṛhī dadāti svasutāṃ rājyasampattiśāline 36 ||
ज्ञान और आनन्दके स्वामी शिवको बाहरी वस्तुओंकी भला क्या स्पृहा हो सकती है? गृहस्थ तो अपनी कन्या राज्य-सम्पत्तिशालीको ही देता है।
What longing could the Lord of knowledge and bliss have for external things? [Yet, as a rule,] a householder gives his own daughter to one endowed with royal wealth.
NotePrinted reading ब्राह्यवस्तुषु kept verbatim (read as equivalent to बाह्यवस्तुषु, "external things").
ज्ञानानन्दस्येश्वरस्य (jñānānandasyeśvarasya) — of the Lord of knowledge and blissब्राह्यवस्तुषु का स्पृहा (brāhyavastuṣu kā spṛhā) — what longing could there be for external thingsगृही ददाति स्वसुतां (gṛhī dadāti svasutāṃ) — a householder gives his own daughterराज्यसम्पत्तिशालिने (rājyasampattiśāline) — to one endowed with royal wealth
३७ कन्यकां दुःखिने दत्त्वा कन्याघाती भवेत्पिता। को वेद शंकरो दुःखी कुबेरो यस्य किंकरः॥ ३७
kanyakāṃ duḥkhine dattvā kanyāghātī bhavetpitā | ko veda śaṃkaro duḥkhī kubero yasya kiṃkaraḥ 37 ||
दीन-दुखी वरको कन्या देनेवाला पिता कन्याघाती कहलाता है; परंतु शंकरको दुखी कौन कहे, जिनके तो कुबेर स्वयं सेवक हैं।
A father who gives his daughter to a wretched man becomes his own daughter's slayer; but who calls Śaṅkara wretched, whose very servant is Kubera?
कन्यकां दुःखिने दत्त्वा (kanyakāṃ duḥkhine dattvā) — giving his daughter to a wretched manकन्याघाती भवेत्पिता (kanyāghātī bhavetpitā) — a father becomes a slayer of his daughterको वेद शंकरो दुःखी (ko veda śaṃkaro duḥkhī) — who calls Śaṅkara wretchedकुबेरो यस्य किंकरः (kubero yasya kiṃkaraḥ) — whose very servant is Kubera
३८ भ्रूभङ्गलीलया सृष्टिं स्रष्टुं हर्तुं क्षमो हि सः। निर्गुणः परमात्मा च परेशः प्रकृतेः परः॥ ३८
bhrūbhaṅgalīlayā sṛṣṭiṃ sraṣṭuṃ hartuṃ kṣamo hi saḥ | nirguṇaḥ paramātmā ca pareśaḥ prakṛteḥ paraḥ 38 ||
वे भृकुटिके संकेतमात्रसे सृष्टिकी रचना और संहार करनेमें समर्थ हैं; वे निर्गुण परमात्मा और प्रकृतिसे परे परमेश्वर हैं।
He is capable, by the mere play of a frown, of creating and destroying the universe; he is the attributeless supreme Self, the supreme Lord, beyond Prakṛti.
भ्रूभङ्गलीलया सृष्टिं (bhrūbhaṅgalīlayā sṛṣṭiṃ) — by the mere play of a frown, the universeस्रष्टुं हर्तुं क्षमो हि सः (sraṣṭuṃ hartuṃ kṣamo hi saḥ) — he is indeed capable of creating and destroyingनिर्गुणः परमात्मा च (nirguṇaḥ paramātmā ca) — the attributeless supreme Selfपरेशः प्रकृतेः परः (pareśaḥ prakṛteḥ paraḥ) — the supreme Lord, beyond Prakṛti
३९ यस्य च त्रिविधा मूर्तिर्विधातुः सृष्टिकर्मणि। सृष्टिस्थित्यन्तजननी ब्रह्मविष्णुहराभिधा॥ ३९
yasya ca trividhā mūrtirvidhātuḥ sṛṣṭikarmaṇi | sṛṣṭisthityantajananī brahmaviṣṇuharābhidhā 39 ||
सृष्टिकार्यके लिये उनकी जो त्रिविध मूर्ति है, वही सृष्टि, स्थिति और संहार करती हुई ब्रह्मा, विष्णु और हरके नामसे जानी जाती है।
His threefold form, for the work of creation, brings about creation, sustenance, and dissolution, and bears the names Brahmā, Viṣṇu, and Hara.
यस्य च त्रिविधा मूर्तिः (yasya ca trividhā mūrtiḥ) — whose threefold formविधातुः सृष्टिकर्मणि (vidhātuḥ sṛṣṭikarmaṇi) — for the work of the Creator's creationसृष्टिस्थित्यन्तजननी (sṛṣṭisthityantajananī) — brings about creation, sustenance, and dissolutionब्रह्मविष्णुहराभिधा (brahmaviṣṇuharābhidhā) — and bears the names Brahmā, Viṣṇu, and Hara
४० ब्रह्मा च ब्रह्मलोकस्थो विष्णुः क्षीरोदवासकृत्। हरः कैलासनिलयः सर्वाः शिवविभूतयः॥ ४०
brahmā ca brahmalokastho viṣṇuḥ kṣīrodavāsakṛt | haraḥ kailāsanilayaḥ sarvāḥ śivavibhūtayaḥ 40 ||
ब्रह्मा ब्रह्मलोकमें, विष्णु क्षीरसागरमें और हर कैलासमें निवास करते हैं—ये सभी शिवजीकी ही विभूतियाँ हैं।
Brahmā dwells in Brahmaloka, Viṣṇu resides in the Ocean of Milk, and Hara dwells on Kailāsa — all these are Śiva's own glories.
ब्रह्मा च ब्रह्मलोकस्थो (brahmā ca brahmalokastho) — Brahmā, dwelling in Brahmalokaविष्णुः क्षीरोदवासकृत् (viṣṇuḥ kṣīrodavāsakṛt) — and Viṣṇu, residing in the Ocean of Milkहरः कैलासनिलयः (haraḥ kailāsanilayaḥ) — Hara, whose abode is Kailāsaसर्वाः शिवविभूतयः (sarvāḥ śivavibhūtayaḥ) — all these are Śiva's own glories
४१ धत्ते च त्रिविधा मूर्तीः प्रकृतिः शिवसम्भवा। अंशेन लीलया सृष्टौ कलया बहुधा अपि॥ ४१
dhatte ca trividhā mūrtīḥ prakṛtiḥ śivasambhavā | aṃśena līlayā sṛṣṭau kalayā bahudhā api 41 ||
शिवसे उत्पन्न वह प्रकृति भी त्रिविध रूप धारण करती है और सृष्टिमें अंशसे, लीलासे तथा कलासे अनेक प्रकार प्रकट होती है।
And Prakṛti, born of Śiva, likewise assumes threefold forms, appearing in creation in manifold ways, by his portion, by his play, and by his partial power.
धत्ते च त्रिविधा मूर्तीः (dhatte ca trividhā mūrtīḥ) — and assumes threefold formsप्रकृतिः शिवसम्भवा (prakṛtiḥ śivasambhavā) — Prakṛti, born of Śivaअंशेन लीलया सृष्टौ (aṃśena līlayā sṛṣṭau) — in creation, by portion, by playकलया बहुधा अपि (kalayā bahudhā api) — and by partial power, in many ways
४२ मुखोद्भवा स्वयं वाणी वागधिष्ठातृदेवता। वक्षःस्थलोद्भवा लक्ष्मीः सर्वसम्पत्स्वरूपिणी॥ ४२
mukhodbhavā svayaṃ vāṇī vāgadhiṣṭhātṛdevatā | vakṣaḥsthalodbhavā lakṣmīḥ sarvasampatsvarūpiṇī 42 ||
उनके मुखसे प्रकट वाणी स्वयं वाणीकी अधिष्ठात्री देवी हैं और वक्षःस्थलसे प्रकट लक्ष्मी सम्पूर्ण सम्पत्तिका स्वरूप हैं।
Speech herself, born of his mouth, is the presiding deity of speech; Lakṣmī, born of his breast, is the very form of all wealth.
मुखोद्भवा स्वयं वाणी (mukhodbhavā svayaṃ vāṇī) — Speech herself, born of his mouthवागधिष्ठातृदेवता (vāgadhiṣṭhātṛdevatā) — is the presiding deity of speechवक्षःस्थलोद्भवा लक्ष्मीः (vakṣaḥsthalodbhavā lakṣmīḥ) — Lakṣmī, born of his breastसर्वसम्पत्स्वरूपिणी (sarvasampatsvarūpiṇī) — is the very form of all wealth
४३ शिवा तेजस्सु देवानामाविर्भावं चकार सा। निहत्य दानवान्सर्वान्देवेभ्यश्च श्रियं ददौ॥ ४३
śivā tejassu devānāmāvirbhāvaṃ cakāra sā | nihatya dānavānsarvāndevebhyaśca śriyaṃ dadau 43 ||
उनकी शिवा नामक शक्तिने देवताओंके तेजमें प्रकट होकर सभी दानवोंका संहार किया और देवताओंको सम्पत्ति प्रदान की।
Śivā made her appearance in the radiances of the gods, and, having slain all the demons, bestowed prosperity upon the gods.
शिवा तेजस्सु देवानाम् (śivā tejassu devānām) — Śivā, in the radiances of the godsआविर्भावं चकार सा (āvirbhāvaṃ cakāra sā) — made her appearanceनिहत्य दानवान्सर्वान् (nihatya dānavānsarvān) — having slain all the demonsदेवेभ्यश्च श्रियं ददौ (devebhyaśca śriyaṃ dadau) — she bestowed prosperity on the gods
४४ प्राप कल्पान्तरे जन्म जठरे दक्षयोषितः। नाम्ना सती हरं प्राप दक्षस्तस्मै ददौ च ताम्॥ ४४
prāpa kalpāntare janma jaṭhare dakṣayoṣitaḥ | nāmnā satī haraṃ prāpa dakṣastasmai dadau ca tām 44 ||
दूसरे कल्पमें वे दक्षकी पत्नीके गर्भसे उत्पन्न हुईं, सती नामसे विख्यात होकर उन्होंने हरको प्राप्त किया, और दक्षने उन्हें हरको ही सौंपा।
In another kalpa she took birth in the womb of Dakṣa's wife; known by the name Satī, she obtained Hara, and Dakṣa gave her to him.
प्राप कल्पान्तरे जन्म (prāpa kalpāntare janma) — in another kalpa she took birthजठरे दक्षयोषितः (jaṭhare dakṣayoṣitaḥ) — in the womb of Dakṣa's wifeनाम्ना सती हरं प्राप (nāmnā satī haraṃ prāpa) — known by the name Satī, she obtained Haraदक्षस्तस्मै ददौ च ताम् (dakṣastasmai dadau ca tām) — and Dakṣa gave her to him
४५ देहं तत्याज योगेन श्रुत्वा सा भर्तृनिन्दनम्। साद्य त्वत्तस्तु मेनायां जज्ञे जठरतश्शिवा॥ ४५
dehaṃ tatyāja yogena śrutvā sā bhartṛnindanam | sādya tvattastu menāyāṃ jajñe jaṭharataśśivā 45 ||
अपने पतिकी निन्दा सुनकर उन्होंने योगबलसे देह त्याग दी थी; वही सती अब आपके द्वारा मेनाके गर्भसे शिवारूपमें जन्मी हैं।
Hearing her husband reviled, she gave up her body through yoga; that very [goddess], now, through you, was born as Śivā from Menā's womb.
देहं तत्याज योगेन (dehaṃ tatyāja yogena) — she gave up her body through yogaश्रुत्वा सा भर्तृनिन्दनम् (śrutvā sā bhartṛnindanam) — hearing the reviling of her husbandसाद्य त्वत्तस्तु मेनायां (sādya tvattastu menāyāṃ) — that same one, now, indeed through you, in Menāजज्ञे जठरतश्शिवा (jajñe jaṭharataśśivā) — was born as Śivā, from the womb
४६ शिवा शिवस्य पत्नीयं शैल जन्मनि जन्मनि। कल्पे कल्पे बुद्धिरूपा ज्ञानिनां जननी परा॥ ४६
śivā śivasya patnīyaṃ śaila janmani janmani | kalpe kalpe buddhirūpā jñānināṃ jananī parā 46 ||
हे शैल! यह शिवा जन्म-जन्ममें शिवजीकी पत्नी रही हैं, प्रत्येक कल्पमें बुद्धिस्वरूपा तथा ज्ञानियोंकी परम माता हैं।
This Śivā, O mountain, is Śiva's wife in birth after birth; in kalpa after kalpa she is the very form of intelligence, the supreme mother of the wise.
शिवा शिवस्य पत्नीयं (śivā śivasya patnīyaṃ) — this Śivā is Śiva's wifeशैल जन्मनि जन्मनि (śaila janmani janmani) — O mountain, in birth after birthकल्पे कल्पे बुद्धिरूपा (kalpe kalpe buddhirūpā) — in kalpa after kalpa, the form of intelligenceज्ञानिनां जननी परा (jñānināṃ jananī parā) — the supreme mother of the wise
४७ जायते स्म सदा सिद्धा सिद्धिदा सिद्धिरूपिणी। सत्या अस्थि चिताभस्म भक्त्या धत्ते हरः स्वयम्॥ ४७
jāyate sma sadā siddhā siddhidā siddhirūpiṇī | satyā asthi citābhasma bhaktyā dhatte haraḥ svayam 47 ||
वे सदा सिद्धा, सिद्धिदात्री तथा सिद्धिरूपिणी होकर जन्म लेती हैं; उस सतीकी अस्थि तथा चिताभस्मको हर स्वयं प्रेमवश धारण करते हैं।
She is ever born accomplished, the giver of accomplishment, the very form of accomplishment; the bones and pyre-ash of the true one, Hara himself bears out of devotion.
जायते स्म सदा सिद्धा (jāyate sma sadā siddhā) — she is ever born accomplishedसिद्धिदा सिद्धिरूपिणी (siddhidā siddhirūpiṇī) — the giver of accomplishment, its very formसत्या अस्थि चिताभस्म (satyā asthi citābhasma) — the bones and pyre-ash of the true oneभक्त्या धत्ते हरः स्वयम् (bhaktyā dhatte haraḥ svayam) — Hara himself bears, out of devotion
४८ अतस्त्वं स्वेच्छया कन्यां देहि भद्रां हराय च। अथवा सा स्वयं कान्तस्थाने यास्यत्यदास्यसि॥ ४८
atastvaṃ svecchayā kanyāṃ dehi bhadrāṃ harāya ca | athavā sā svayaṃ kāntasthāne yāsyatyadāsyasi 48 ||
अतः आप स्वेच्छासे इस कल्याणी कन्याको हरके लिये दे दीजिये; अन्यथा न देनेपर भी वह स्वयं अपने पतिके पास चली जायगी।
Therefore, of your own free will, give this auspicious daughter to Hara; or else, if you do not give her, she herself will go to her husband's abode.
अतस्त्वं स्वेच्छया कन्यां (atastvaṃ svecchayā kanyāṃ) — therefore, of your own will, this daughterदेहि भद्रां हराय च (dehi bhadrāṃ harāya ca) — give this auspicious one to Haraअथवा सा स्वयं कान्तस्थाने (athavā sā svayaṃ kāntasthāne) — or else she herself, to her husband's placeयास्यत्यदास्यसि (yāsyatyadāsyasi) — will go, if you do not give her
४९ कृत्वा प्रतिज्ञां देवेशो दृष्ट्वा क्लेशमसंख्यकम्। दुहितुस्ते तपःस्थानमाजगाम द्विजात्मकः॥ ४९
kṛtvā pratijñāṃ deveśo dṛṣṭvā kleśamasaṃkhyakam | duhituste tapaḥsthānamājagāma dvijātmakaḥ 49 ||
देवेश शिवजीने प्रतिज्ञा करके तथा आपकी पुत्रीके असंख्य क्लेश देखकर ब्राह्मणरूप धारणकर उसके तपःस्थानपर पधारे।
The Lord of gods, having made his promise, and seeing your daughter's countless hardships, came in the form of a brāhmaṇa to her place of penance.
कृत्वा प्रतिज्ञां देवेशो (kṛtvā pratijñāṃ deveśo) — the Lord of gods, having made his promiseदृष्ट्वा क्लेशमसंख्यकम् (dṛṣṭvā kleśamasaṃkhyakam) — and seeing her countless austeritiesदुहितुस्ते तपःस्थानम् (duhituste tapaḥsthānam) — to your daughter's place of penanceआजगाम द्विजात्मकः (ājagāma dvijātmakaḥ) — he came, in the form of a brāhmaṇa
५० तामाश्वास्य वरं दत्त्वा जगाम निजमन्दिरम्। तत्प्रार्थनावशाच्छम्भुर्ययाचे त्वां शिवां गिरे॥ ५०
tāmāśvāsya varaṃ dattvā jagāma nijamandiram | tatprārthanāvaśācchambhuryayāce tvāṃ śivāṃ gire 50 ||
उन्हें आश्वस्त करके वर देकर वे अपने धामको लौट गये; और हे पर्वत! उन्हींकी प्रार्थनासे प्रेरित होकर शम्भु अब आपसे शिवाकी याचना कर रहे हैं।
Having comforted her and granted the boon, he returned to his own abode; and now, O mountain, in accordance with her entreaty, Śambhu begs Śivā of you.
तामाश्वास्य वरं दत्त्वा (tāmāśvāsya varaṃ dattvā) — having comforted her and granted the boonजगाम निजमन्दिरम् (jagāma nijamandiram) — he returned to his own abodeतत्प्रार्थनावशाच्छम्भुः (tatprārthanāvaśācchambhuḥ) — and, in accordance with her plea, Śambhuययाचे त्वां शिवां गिरे (yayāce tvāṃ śivāṃ gire) — now begs Śivā of you, O mountain
५१ अङ्गीकृतं युवाभ्यां तच्छिवभक्तिरतात्मना। विपरीतमतिर्जाता वद कस्माद्गिरीश्वर॥ ५१
aṅgīkṛtaṃ yuvābhyāṃ tacchivabhaktiratātmanā | viparītamatirjātā vada kasmādgirīśvara 51 ||
शिवभक्तिमें रत रहनेके कारण आप दोनोंने पहले इसे स्वीकार भी कर लिया था; हे गिरीश्वर! अब यह विपरीत बुद्धि किस कारण हुई, बताइये।
That was accepted by you both, whose hearts were devoted to Śiva-bhakti; now tell me, O lord of mountains, why your minds have turned contrary.
अङ्गीकृतं युवाभ्यां तत् (aṅgīkṛtaṃ yuvābhyāṃ tat) — that was accepted by you bothशिवभक्तिरतात्मना (śivabhaktiratātmanā) — whose minds were devoted to Śiva-bhaktiविपरीतमतिर्जाता (viparītamatirjātā) — now your mind has turned contraryवद कस्माद्गिरीश्वर (vada kasmādgirīśvara) — tell me why, O lord of mountains
५२ तद्दत्वा प्रभुणा देवप्रार्थितेन त्वदन्तिकम्। प्रस्थापिता वयं शीघ्रं ऋषयः साप्यरुन्धती॥ ५२
taddatvā prabhuṇā devaprārthitena tvadantikam | prasthāpitā vayaṃ śīghraṃ ṛṣayaḥ sāpyarundhatī 52 ||
उस स्वीकृतिके पालन न होनेपर देवताओंसे प्रार्थित प्रभुने आपके पास हम ऋषियोंको तथा अरुन्धतीको भी शीघ्र भेज दिया।
When that consent went unhonoured, the Lord, entreated by the gods, quickly sent us sages, along with Arundhatī, to your presence.
NotePrinted reading तद्दत्वा kept verbatim; the sense follows the surrounding narrative (Śiva's appeal having gone unhonoured, prompting this delegation).
तद्दत्वा प्रभुणा (taddatvā prabhuṇā) — when that was given [and then refused], the Lordदेवप्रार्थितेन त्वदन्तिकम् (devaprārthitena tvadantikam) — entreated by the gods, to your presenceप्रस्थापिता वयं शीघ्रं (prasthāpitā vayaṃ śīghraṃ) — quickly sent usऋषयः साप्यरुन्धती (ṛṣayaḥ sāpyarundhatī) — the sages, together with Arundhatī
५३ शिक्षयामो वयं त्वां हि देहि रुद्राय पार्वतीम्। एवंकृते महानन्दो भविष्यति गिरे तव॥ ५३
śikṣayāmo vayaṃ tvāṃ hi dehi rudrāya pārvatīm | evaṃkṛte mahānando bhaviṣyati gire tava 53 ||
हम आपको यही उपदेश देते हैं—पार्वतीको रुद्रके लिये दे दीजिये; हे शैल! ऐसा करनेपर आपको महान् आनन्द प्राप्त होगा।
We instruct you: give Pārvatī to Rudra. If this is done, great joy will come to you, O mountain.
शिक्षयामो वयं त्वां हि (śikṣayāmo vayaṃ tvāṃ hi) — we indeed instruct youदेहि रुद्राय पार्वतीम् (dehi rudrāya pārvatīm) — give Pārvatī to Rudraएवंकृते महानन्दो (evaṃkṛte mahānando) — if this is done, great joyभविष्यति गिरे तव (bhaviṣyati gire tava) — will come to you, O mountain
५४ शिवां शिवाय शैलेन्द्र स्वेच्छया चेन्न दास्यसि। भविता तद्विवाहोऽत्र भवितव्यबलेन हि॥ ५४
śivāṃ śivāya śailendra svecchayā cenna dāsyasi | bhavitā tadvivāho'tra bhavitavyabalena hi 54 ||
हे शैलेन्द्र! यदि आप स्वेच्छासे शिवाको शिवके लिये नहीं देंगे, तो भी भवितव्यताके बलपर यह विवाह अवश्य सम्पन्न होगा।
O lord of mountains, if you will not give Śivā to Śiva of your own free will, this marriage will still come about, by the power of what is destined.
शिवां शिवाय शैलेन्द्र (śivāṃ śivāya śailendra) — O lord of mountains, Śivā to Śivaस्वेच्छया चेन्न दास्यसि (svecchayā cenna dāsyasi) — if you will not give of your own free willभविता तद्विवाहोऽत्र (bhavitā tadvivāho'tra) — this marriage will still come aboutभवितव्यबलेन हि (bhavitavyabalena hi) — by the power of what is destined
५५ वरं ददौ शिवायै स तपन्त्यै तात शंकरः। न हीश्वरप्रतिज्ञातं विपरीताय कल्पते॥ ५५
varaṃ dadau śivāyai sa tapantyai tāta śaṃkaraḥ | na hīśvarapratijñātaṃ viparītāya kalpate 55 ||
हे तात! शंकरने तप करती हुई उस शिवाको वर दिया था, और ईश्वरकी की हुई प्रतिज्ञा कभी विपरीत नहीं होती।
That Śaṅkara gave a boon to Śivā while she was performing austerity, dear one; and what the Lord has promised never turns out otherwise.
वरं ददौ शिवायै स (varaṃ dadau śivāyai sa) — that Śaṅkara gave a boon to Śivāतपन्त्यै तात शंकरः (tapantyai tāta śaṃkaraḥ) — while she performed austerity, dear oneन हीश्वरप्रतिज्ञातं (na hīśvarapratijñātaṃ) — what the Lord has promisedविपरीताय कल्पते (viparītāya kalpate) — never turns out otherwise
५६ अहो प्रतिज्ञा दुर्लङ्घ्या साधूनामीशवर्तिनाम्। सर्वेषां जगतां मध्ये किमीशस्य पुनर्गिरे॥ ५६
aho pratijñā durlaṅghyā sādhūnāmīśavartinām | sarveṣāṃ jagatāṃ madhye kimīśasya punargire 56 ||
हे शैल! ईश्वरके आश्रित साधुजनोंकी प्रतिज्ञा भी अलंघ्य होती है, तो फिर सम्पूर्ण जगत्के स्वामी उस ईश्वरकी प्रतिज्ञाकी तो बात ही क्या!
Ah, the promise of the good who dwell upon the Lord is inviolable; what then, O mountain, of the promise of the Lord of all the worlds!
अहो प्रतिज्ञा दुर्लङ्घ्या (aho pratijñā durlaṅghyā) — ah, the promise is inviolableसाधूनामीशवर्तिनाम् (sādhūnāmīśavartinām) — of the good, who dwell upon the Lordसर्वेषां जगतां मध्ये (sarveṣāṃ jagatāṃ madhye) — then, among all the worldsकिमीशस्य पुनर्गिरे (kimīśasya punargire) — what of the Lord's own [promise], O mountain!
५७ एको महेन्द्रः शैलानां पक्षांश्चिच्छेद लीलया। पार्वती लीलया मेरोः शृङ्गभङ्गं चकार च॥ ५७
eko mahendraḥ śailānāṃ pakṣāṃściccheda līlayā | pārvatī līlayā meroḥ śṛṅgabhaṅgaṃ cakāra ca 57 ||
महेन्द्रने अकेले ही लीलामात्रसे पर्वतोंके पंख काट डाले थे, और पार्वतीने भी लीलासे ही मेरुका शिखर तोड़ दिया था।
Mahendra alone, in play, cut off the wings of the mountains; and Pārvatī, in play, shattered Meru's peak.
एको महेन्द्रः शैलानां (eko mahendraḥ śailānāṃ) — Mahendra alone, of the mountainsपक्षांश्चिच्छेद लीलया (pakṣāṃściccheda līlayā) — cut off the wings, in playपार्वती लीलया मेरोः (pārvatī līlayā meroḥ) — Pārvatī, in play, of Meruशृङ्गभङ्गं चकार च (śṛṅgabhaṅgaṃ cakāra ca) — brought about the shattering of the peak
५८ एकार्थे नहि शैलेश नश्याः सर्वा हि सम्पदः। एकं त्यजेत्कुलस्यार्थे श्रुतिरेषा सनातनी॥ ५८
ekārthe nahi śaileśa naśyāḥ sarvā hi sampadaḥ | ekaṃ tyajetkulasyārthe śrutireṣā sanātanī 58 ||
हे शैलेश! एकके लिये समस्त सम्पत्तिका नाश नहीं करना चाहिये; कुलकी रक्षाके लिये एककी बलि दे देनी चाहिये—यही सनातन श्रुतिका कथन है।
O lord of mountains, all one's wealth should never be lost for the sake of one thing; one should give up a single member for the sake of the family — this is the eternal teaching of the Śruti.
एकार्थे नहि शैलेश (ekārthe nahi śaileśa) — O lord of mountains, not for one thingनश्याः सर्वा हि सम्पदः (naśyāḥ sarvā hi sampadaḥ) — should all one's wealth be lostएकं त्यजेत्कुलस्यार्थे (ekaṃ tyajetkulasyārthe) — one should give up a single member for the family's sakeश्रुतिरेषा सनातनी (śrutireṣā sanātanī) — this is the eternal teaching of the Śruti
५९ दत्त्वा विप्राय स्वसुतामनरण्यो नृपेश्वरः। ब्राह्मणाद्भयमापन्नो ररक्ष निजसम्पदम्॥ ५९
dattvā viprāya svasutāmanaraṇyo nṛpeśvaraḥ | brāhmaṇādbhayamāpanno rarakṣa nijasampadam 59 ||
राजा अनरण्यने अपनी कन्या ब्राह्मणको देकर तथा उसके शापके भयसे अपनी सम्पूर्ण सम्पत्तिकी रक्षा की थी।
King Anaraṇya, having given his own daughter to a brāhmaṇa, and fearing the brāhmaṇa's curse, protected his own wealth.
दत्त्वा विप्राय स्वसुताम् (dattvā viprāya svasutām) — having given his own daughter to a brāhmaṇaअनरण्यो नृपेश्वरः (anaraṇyo nṛpeśvaraḥ) — King Anaraṇyaब्राह्मणाद्भयमापन्नो (brāhmaṇādbhayamāpanno) — fearing the brāhmaṇa's curseररक्ष निजसम्पदम् (rarakṣa nijasampadam) — protected his own wealth
६० तमाशु बोधयामासुर्नीतिशास्त्रविदो जनाः। ब्रह्मशापाद्विभीतश्च गुरवो ज्ञातिसत्तमाः॥ ६०
tamāśu bodhayāmāsurnītiśāstravido janāḥ | brahmaśāpādvibhītaśca guravo jñātisattamāḥ 60 ||
ब्राह्मणके शापसे भयभीत उस राजाको नीतिशास्त्रके ज्ञाता गुरुजनों तथा श्रेष्ठ बन्धुओंने शीघ्र ही समझाया था।
That king, afraid of a brāhmaṇa's curse, was quickly counselled by men versed in the science of right conduct — his teachers and the best of his kinsmen.
तमाशु बोधयामासुः (tamāśu bodhayāmāsuḥ) — him, men quickly instructedनीतिशास्त्रविदो जनाः (nītiśāstravido janāḥ) — those versed in the science of right conductब्रह्मशापाद्विभीतश्च (brahmaśāpādvibhītaśca) — him, afraid of a brāhmaṇa's curseगुरवो ज्ञातिसत्तमाः (guravo jñātisattamāḥ) — his teachers and the best of his kinsmen
६१ शैलराज त्वमप्येवं सुतां दत्त्वा शिवाय च। रक्ष सर्वान् बंधुवर्गान् वशं कुरु सुरानपि॥ ६१
śailarāja tvamapyevaṃ sutāṃ dattvā śivāya ca | rakṣa sarvān baṃdhuvargān vaśaṃ kuru surānapi 61 ||
हे शैलराज! आप भी इसी प्रकार अपनी कन्या शिवको देकर समस्त बन्धुजनोंकी रक्षा कीजिये और देवताओंको भी अपने अधीन कीजिये।
O king of mountains, you too, in the same way, by giving your daughter to Śiva, protect all your kinsmen, and bring even the gods under your sway.
शैलराज त्वमप्येवं (śailarāja tvamapyevaṃ) — O king of mountains, you too, likewiseसुतां दत्त्वा शिवाय च (sutāṃ dattvā śivāya ca) — by giving your daughter to Śivaरक्ष सर्वान् बंधुवर्गान् (rakṣa sarvān baṃdhuvargān) — protect all your kinsmenवशं कुरु सुरानपि (vaśaṃ kuru surānapi) — and bring even the gods under your sway
६२ इत्याकर्ण्य वसिष्ठस्य वचनं स प्रहस्य च। पप्रच्छ नृपवार्तांश्च हृदयेन विदूयता॥ ६२
ityākarṇya vasiṣṭhasya vacanaṃ sa prahasya ca | papraccha nṛpavārtāṃśca hṛdayena vidūyatā 62 ||
वसिष्ठजीका यह वचन सुनकर हिमालय कुछ हँस पड़े और व्यथित हृदयसे राजाका वृत्तान्त पूछने लगे।
Having heard Vasiṣṭha's words, he laughed a little, and, his heart still troubled, asked about the story of the king.
इत्याकर्ण्य वसिष्ठस्य (ityākarṇya vasiṣṭhasya) — having heard Vasiṣṭha'sवचनं स प्रहस्य च (vacanaṃ sa prahasya ca) — words, he laughed a littleपप्रच्छ नृपवार्तांश्च (papraccha nṛpavārtāṃśca) — and asked about the story of the kingहृदयेन विदूयता (hṛdayena vidūyatā) — with a heart still troubled
६३ कस्य वंशोद्भवो ब्रह्मन् अनरण्यो नृपश्च सः। सुतां दत्त्वा स च कथं ररक्षाखिलसम्पदः॥ ६३
kasya vaṃśodbhavo brahman anaraṇyo nṛpaśca saḥ | sutāṃ dattvā sa ca kathaṃ rarakṣākhilasampadaḥ 63 ||
हे ब्रह्मन्! वह अनरण्य राजा किस वंशमें उत्पन्न हुआ था, और कन्या देकर उसने अपनी समस्त सम्पत्तिकी रक्षा कैसे की?
O brāhmaṇa, of whose lineage was that King Anaraṇya born, and how, having given away his daughter, did he protect all his wealth?
कस्य वंशोद्भवो ब्रह्मन् (kasya vaṃśodbhavo brahman) — O brāhmaṇa, of whose lineage bornअनरण्यो नृपश्च सः (anaraṇyo nṛpaśca saḥ) — was that King Anaraṇyaसुतां दत्त्वा स च कथं (sutāṃ dattvā sa ca kathaṃ) — and, having given his daughter, how did heररक्षाखिलसम्पदः (rarakṣākhilasampadaḥ) — protect all his wealth
६४ इति श्रुत्वा वसिष्ठस्तु शैलवाक्यं प्रसन्नधीः। प्रोवाच गिरये तस्मै नृपवार्तां सुखावहाम्॥ ६४
iti śrutvā vasiṣṭhastu śailavākyaṃ prasannadhīḥ | provāca giraye tasmai nṛpavārtāṃ sukhāvahām 64 ||
हिमालयका यह वचन सुनकर प्रसन्नचित्त वसिष्ठजी उन्हें राजाका वह सुखद वृत्तान्त सुनाने लगे।
Hearing the mountain's words, Vasiṣṭha, glad of mind, then told that mountain the happy story of the king.
इति श्रुत्वा वसिष्ठस्तु (iti śrutvā vasiṣṭhastu) — hearing this, Vasiṣṭhaशैलवाक्यं प्रसन्नधीः (śailavākyaṃ prasannadhīḥ) — the mountain's speech, glad of mindप्रोवाच गिरये तस्मै (provāca giraye tasmai) — then told that mountainनृपवार्तां सुखावहाम् (nṛpavārtāṃ sukhāvahām) — the happy story of the king
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां तृतीये पार्वतीखण्डे गिरिसांत्वनो नाम त्रयस्त्रिंशोऽध्यायः॥ ३३॥
Thus ends the thirty-third chapter, called "The Consoling of the Mountain-Lord," in the Pārvatī-khaṇḍa of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके तृतीय पार्वतीखण्डमें गिरिसान्त्वन नामक तैंतीसवाँ अध्याय पूर्ण हुआ॥ ३३॥