॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — पार्वतीखण्डअथाष्टाविंशोऽध्यायः
Pārvatī now sees through the disguise entirely: she declares that everything the brāhmaṇa has said is false, that Maheśvara sometimes assumes such guises only out of his own playfulness, and that she knows Śiva's true nature far too well to be deceived. She then delivers an extended, reverent counter-discourse on Śiva's supreme, qualityless nature — how he is beyond birth despite appearing with qualities, how he is the very foundation of all knowledge and so has no need of it, how Viṣṇu, Brahmā, and all the gods owe their very godhead to his favour, how even Indra's crown is polished by touching the staffs of Śiva's humblest attendants, how the eight Siddhis dance before him, and how the mere memory of him, let alone his worship, confers auspiciousness. She rebuts each of the brāhmaṇa's earlier taunts point by point — the ash he called impure is borne by the gods themselves; the one who seems inconceivable in form is beyond ordinary reckoning entirely — and declares that whoever reviles Śiva out of ignorance destroys a lifetime's accumulated merit, and that she herself now shares in the sin merely by having worshipped this brāhmaṇa who has reviled him. Turning on him directly, she declares that he plainly does not know the eternal Śiva at all, and that whatever form Rudra takes, he remains, unchangingly, her most cherished beloved. She then turns from the brāhmaṇa to her friend Vijayā, urging that he be shunned and avoided altogether, since — being a brāhmaṇa, and hence not to be slain despite his offence — he should simply be left behind before he can revile Śiva again. But even as she lifts her foot to leave, Brahmā relates, Śiva himself, still in disguise, catches hold of his beloved, and assuming the very form she had been meditating upon, reveals himself to her at last. He tells her she will never be forsaken again, that he is pleased with her devotion and will grant her anything, that he is now bought by her beauty and her austerities alike, that every trial was only in keeping with his own playful ways in the world, and that he sees no one so devoted to him in all the three worlds. Bidding her set aside all shyness, for she is his eternal wife, he invites her to come with him at once to his home on Kailāsa, the best of mountains. Hearing this, Pārvatī is filled with joy, and all the suffering of her long austerity vanishes at once — for, Brahmā observes, once the fruit is attained, a creature's earlier weariness comes to nothing. पार्वती अब इस वेषको पूर्णतः पहचान लेती हैं—वे कहती हैं कि उस ब्राह्मणने जो कुछ कहा है, वह सब मिथ्या है, महेश्वर कभी-कभी अपनी लीलासे ही ऐसा वेष धारण करते हैं, और वे शिवके स्वरूपको भलीभाँति जानती हैं, अतः छली नहीं जा सकतीं। इसके बाद वे शिवके परम, निर्गुण स्वरूपपर एक विस्तृत तथा श्रद्धापूर्ण प्रवचन देती हैं—कैसे वे गुणोंसे युक्त प्रतीत होते हुए भी जन्मरहित हैं, कैसे वे स्वयं समस्त विद्याओंके अधिष्ठान होनेके कारण उन्हें विद्याकी आवश्यकता नहीं, कैसे विष्णु, ब्रह्मा तथा समस्त देवता उन्हींकी कृपासे अपना-अपना देवत्व प्राप्त करते हैं, कैसे इन्द्रका मुकुट शिवके सामान्यतम सेवकोंके दण्डोंसे रगड़ खाकर ही उज्ज्वल हो जाता है, कैसे आठों सिद्धियाँ उनके आगे नृत्य करती हैं, और कैसे उनकी पूजा तो दूर, केवल उनका स्मरणमात्र भी मंगलकारी होता है। वे ब्राह्मणकी पहलेकी हर बातका बिन्दु-बिन्दुकर उत्तर देती हैं—जिस भस्मको उसने अपवित्र बताया, उसे स्वयं देवता धारण करते हैं; जो अकल्पनीय रूपवाला प्रतीत होता है, वह सामान्य तर्कसे सर्वथा परे है—और घोषणा करती हैं कि जो अज्ञानवश शिवकी निन्दा करता है, वह जन्मभरका संचित पुण्य नष्ट कर लेता है, तथा वे स्वयं भी इस निन्दक ब्राह्मणकी पूजा करनेके कारण अब उस पापकी भागी बन गयी हैं। ब्राह्मणकी ओर सीधे मुड़कर वे कहती हैं कि उसे सनातन शिवका वस्तुतः कोई ज्ञान नहीं है, तथा रुद्र चाहे किसी भी रूपमें हों, वे सदा उनके सबसे प्रिय ही रहेंगे। फिर वे ब्राह्मणसे मुड़कर अपनी सखी विजयासे आग्रह करती हैं कि उसे सर्वथा त्याग दिया जाये और उससे बचा जाये, क्योंकि—ब्राह्मण होनेके कारण अपराधके बावजूद अवध्य होनेसे—उसे केवल छोड़ देना चाहिये, इससे पहले कि वह पुनः शिवकी निन्दा करे। किंतु जैसे ही वे जानेके लिये अपना पैर उठाती हैं, ब्रह्माजी बताते हैं, वेशधारी शिव स्वयं अपनी प्रियाको पकड़ लेते हैं और वही अत्यन्त सुन्दर रूप धारणकर, जिसका वे ध्यान कर रही थीं, अन्ततः उन्हें दर्शन देते हैं। वे कहते हैं कि अब वे उन्हें फिर कभी नहीं छोड़ेंगे, कि वे उनकी भक्तिसे प्रसन्न हैं और उन्हें कुछ भी दे सकते हैं, कि वे अब उनके सौंदर्य तथा तपस्या दोनोंसे खरीदे जा चुके हैं, कि हर परीक्षा केवल उनकी लोकलीलाके अनुसार ही थी, और कि उन्होंने त्रिलोकमें उनके जैसी पतिव्रता अन्यत्र कहीं नहीं देखी। लज्जाका त्याग करनेको कहकर, क्योंकि वे उनकी सनातन पत्नी हैं, वे उन्हें अपने साथ कैलास पर्वतस्थित अपने घर चलनेका निमंत्रण देते हैं। यह सुनकर पार्वती आनन्दसे भर उठती हैं, और उनकी दीर्घ तपस्याका सारा कष्ट तत्क्षण दूर हो जाता है—क्योंकि, ब्रह्माजी कहते हैं, फल प्राप्त हो जानेपर प्राणीका पूर्वका श्रम नष्ट हो जाता है।
१ एतावद्धि मया ज्ञातं कश्चिदन्योऽयमागतः। इदानीं सकलं ज्ञातमवध्यस्त्वं विशेषतः॥ १
etāvaddhi mayā jñātaṃ kaścidanyo'yamāgataḥ | idānīṃ sakalaṃ jñātamavadhyastvaṃ viśeṣataḥ 1 ||
मैं तो यही समझती थी कि यह कोई अन्य ही आया है, किंतु अब मैंने सब कुछ जान लिया है; तुम विशेषरूपसे अवध्य हो।
This much indeed I had understood — that some other one had come; but now I have understood everything: you are especially inviolable.
एतावद्धि मया ज्ञातं (etāvaddhi mayā jñātaṃ) — this much indeed was understood by meकश्चिदन्योऽयमागतः (kaścidanyo'yamāgataḥ) — that some other one had comeइदानीं सकलं ज्ञातम् (idānīṃ sakalaṃ jñātam) — now everything is understoodअवध्यस्त्वं विशेषतः (avadhyastvaṃ viśeṣataḥ) — you are especially inviolable
२ त्वयोक्तं विदितं देव तदलीकं न चान्यथा। यदि त्वयोदितं स्याद्वै विरुद्धं नोच्यते त्वया॥ २
tvayoktaṃ viditaṃ deva tadalīkaṃ na cānyathā | yadi tvayoditaṃ syādvai viruddhaṃ nocyate tvayā 2 ||
हे देव! आपने जो कहा है, उसे मैंने जान लिया, वह सब मिथ्या है; यदि आप शिवजीको जानते होते, तो ऐसी विरुद्ध बातें नहीं करते।
O god, what you have said is understood — it is false, and nothing else; if you truly knew him, you would not speak such contrary things.
त्वयोक्तं विदितं देव (tvayoktaṃ viditaṃ deva) — what was said by you is understood, O godतदलीकं न चान्यथा (tadalīkaṃ na cānyathā) — that is false, and nothing elseयदि त्वयोदितं स्याद्वै (yadi tvayoditaṃ syādvai) — if it had truly been known by youविरुद्धं नोच्यते त्वया (viruddhaṃ nocyate tvayā) — you would not speak such contrary things
३ कदाचिद् दृश्यते तादृक् वेषधारी महेश्वरः। स्वलीलया परब्रह्म स्वरागोपात्तविग्रहः॥ ३
kadācid dṛśyate tādṛk veṣadhārī maheśvaraḥ | svalīlayā parabrahma svarāgopāttavigrahaḥ 3 ||
महेश्वर कभी-कभी इस प्रकारका वेष धारण किये हुए देखे जाते हैं; वह परब्रह्म अपनी लीलासे स्वयं ही रूप धारण कर लेता है।
Sometimes Maheśvara is indeed seen wearing such a guise; the supreme Brahman assumes a form of its own accord, by its own playfulness.
कदाचिद् दृश्यते तादृक् (kadācid dṛśyate tādṛk) — sometimes is seen thusवेषधारी महेश्वरः (veṣadhārī maheśvaraḥ) — Maheśvara wearing such a guiseस्वलीलया परब्रह्म (svalīlayā parabrahma) — the supreme Brahman, by its own playस्वरागोपात्तविग्रहः (svarāgopāttavigrahaḥ) — assumes a form of its own accord
४ ब्रह्मचारिस्वरूपेण प्रतारयितुमुद्यतः। आगतश्छलसंयुक्तं वचोऽवादीः कुयुक्तितः॥ ४
brahmacārisvarūpeṇa pratārayitumudyataḥ | āgataśchalasaṃyuktaṃ vaco'vādīḥ kuyuktitaḥ 4 ||
आप ब्रह्मचारीका रूप धारणकर मुझे छलनेके लिये उद्यत होकर आये हैं और कुतर्कसे भरी हुई छलयुक्त बातें बोले हैं।
In the guise of a brahmacārī, intent on deceiving me, you have come and spoken words full of trickery, with false reasoning.
ब्रह्मचारिस्वरूपेण (brahmacārisvarūpeṇa) — in the form of a brahmacārīप्रतारयितुमुद्यतः (pratārayitumudyataḥ) — intent on deceiving meआगतश्छलसंयुक्तं (āgataśchalasaṃyuktaṃ) — having come, joined with deceitवचोऽवादीः कुयुक्तितः (vaco'vādīḥ kuyuktitaḥ) — you have spoken words, with false reasoning
५ शंकरस्य स्वरूपं तु जानामि सुविशेषतः। शिवतत्त्वमतो वच्मि सुविचार्य यथार्हतः॥ ५
śaṃkarasya svarūpaṃ tu jānāmi suviśeṣataḥ | śivatattvamato vacmi suvicārya yathārhataḥ 5 ||
मैं शंकरके स्वरूपको विशेषरूपसे जानती हूँ; इसलिये भलीभाँति विचारकर यथोचित शिवतत्त्व कहती हूँ।
I know Śaṅkara's true nature especially well; therefore I shall declare the truth of Śiva, having well considered it, as is fitting.
शंकरस्य स्वरूपं तु (śaṃkarasya svarūpaṃ tu) — Śaṅkara's true nature indeedजानामि सुविशेषतः (jānāmi suviśeṣataḥ) — I know especially wellशिवतत्त्वमतो वच्मि (śivatattvamato vacmi) — therefore I declare the truth of Śivaसुविचार्य यथार्हतः (suvicārya yathārhataḥ) — having well considered, as is fitting
६ वस्तुतो निर्गुणो ब्रह्म सगुणः कारणेन सः। कुतो जातिर्भवेत्तस्य निर्गुणस्य गुणात्मनः॥ ६
vastuto nirguṇo brahma saguṇaḥ kāraṇena saḥ | kuto jātirbhavettasya nirguṇasya guṇātmanaḥ 6 ||
वस्तुतः वे निर्गुण ब्रह्म हैं और कारणवश सगुण हो जाते हैं। निर्गुण होकर भी जो सगुणरूप धारण करते हैं, उनका जन्म किस प्रकार सम्भव है?
In truth he is the qualityless Brahman; he becomes possessed of qualities only for a cause. How could there be birth for him, who, being qualityless, has quality only as an assumed nature?
वस्तुतो निर्गुणो ब्रह्म (vastuto nirguṇo brahma) — in truth, the qualityless Brahmanसगुणः कारणेन सः (saguṇaḥ kāraṇena saḥ) — he becomes qualified, for a causeकुतो जातिर्भवेत्तस्य (kuto jātirbhavettasya) — how could birth be for himनिर्गुणस्य गुणात्मनः (nirguṇasya guṇātmanaḥ) — who is qualityless, of quality-nature
७ स सर्वासां हि विद्यानामधिष्ठानं सदाशिवः। किं तस्य विद्यया कार्यं पूर्णस्य परमात्मनः॥ ७
sa sarvāsāṃ hi vidyānāmadhiṣṭhānaṃ sadāśivaḥ | kiṃ tasya vidyayā kāryaṃ pūrṇasya paramātmanaḥ 7 ||
वे सदाशिव सभी विद्याओंके अधिष्ठान हैं; उन पूर्ण परमात्माको विद्यासे क्या प्रयोजन है?
That Sadāśiva is indeed the very seat of all forms of knowledge; what need has he, the perfect supreme Self, of any knowledge?
स सर्वासां हि विद्यानाम् (sa sarvāsāṃ hi vidyānām) — he, indeed, of all forms of knowledgeअधिष्ठानं सदाशिवः (adhiṣṭhānaṃ sadāśivaḥ) — is the seat, Sadāśivaकिं तस्य विद्यया कार्यं (kiṃ tasya vidyayā kāryaṃ) — what need has he of knowledgeपूर्णस्य परमात्मनः (pūrṇasya paramātmanaḥ) — the perfect, supreme Self
८ वेदा उच्छ्वासरूपेण पुरा दत्ताश्च विष्णवे। शंभुना तेन कल्पादौ तत्समः कोऽस्ति सुप्रभुः॥ ८
vedā ucchvāsarūpeṇa purā dattāśca viṣṇave | śaṃbhunā tena kalpādau tatsamaḥ ko'sti suprabhuḥ 8 ||
कल्पके आरम्भमें उन्हीं शंभुने उच्छ्वासरूपसे विष्णुको वेद प्रदान किये थे; उनके समान कौन परम प्रभु है?
The Vedas were formerly given to Viṣṇu, in the form of his own out-breath, by that Śambhu, at the start of the kalpa; who is there, a great lord, equal to him?
वेदा उच्छ्वासरूपेण (vedā ucchvāsarūpeṇa) — the Vedas, in the form of the out-breathपुरा दत्ताश्च विष्णवे (purā dattāśca viṣṇave) — were formerly given to Viṣṇuशंभुना तेन कल्पादौ (śaṃbhunā tena kalpādau) — by that Śambhu, at the start of the kalpaतत्समः कोऽस्ति सुप्रभुः (tatsamaḥ ko'sti suprabhuḥ) — who is there, a great lord, equal to him
९ सर्वेषामादिभूतस्य वयोमानं कुतस्ततः। प्रकृतिस्तु ततो जाता किं शक्तेस्तस्य कारणम्॥ ९
sarveṣāmādibhūtasya vayomānaṃ kutastataḥ | prakṛtistu tato jātā kiṃ śaktestasya kāraṇam 9 ||
जो सबका आदिकारण हैं, उनकी अवस्थाका प्रमाण कहाँसे हो सकता है? यह प्रकृति भी तो उन्हींसे उत्पन्न हुई है, फिर उनकी शक्तिका कारण क्या हो सकता है?
Of him who is the very origin of all, whence could there be a measure of age? Prakṛti itself was born from him — what, then, could be the cause of his power?
सर्वेषामादिभूतस्य (sarveṣāmādibhūtasya) — of him who is the origin of allवयोमानं कुतस्ततः (vayomānaṃ kutastataḥ) — whence, then, a measure of ageप्रकृतिस्तु ततो जाता (prakṛtistu tato jātā) — and Prakṛti was born from himकिं शक्तेस्तस्य कारणम् (kiṃ śaktestasya kāraṇam) — what is the cause of his power
१० ये भजंति च तं प्रीत्या शक्तीशं शंकरं सदा। तस्मै शक्तित्रयं शंभुः स ददाति सदाव्ययम्॥ १०
ye bhajaṃti ca taṃ prītyā śaktīśaṃ śaṃkaraṃ sadā | tasmai śaktitrayaṃ śaṃbhuḥ sa dadāti sadāvyayam 10 ||
जो लोग प्रेमपूर्वक शक्तिके स्वामी उन शंकरका सदा भजन करते हैं, उन्हें शंभु सदा अक्षय तीनों शक्तियाँ प्रदान करते हैं।
Those who ever worship him with love, Śaṅkara, the lord of Śakti — to them that Śambhu grants the threefold power, imperishable forever.
ये भजंति च तं प्रीत्या (ye bhajaṃti ca taṃ prītyā) — those who worship him with loveशक्तीशं शंकरं सदा (śaktīśaṃ śaṃkaraṃ sadā) — Śaṅkara, the lord of Śakti, alwaysतस्मै शक्तित्रयं शंभुः (tasmai śaktitrayaṃ śaṃbhuḥ) — to them, that Śambhu, the threefold powerस ददाति सदाव्ययम् (sa dadāti sadāvyayam) — he grants, forever imperishable
११ तस्यैव भजनाज्जीवो मृत्युं जयति निर्भयः। तस्मान्मृत्युञ्जयं नाम प्रसिद्धं भुवनत्रये॥ ११
tasyaiva bhajanājjīvo mṛtyuṃ jayati nirbhayaḥ | tasmānmṛtyuñjayaṃ nāma prasiddhaṃ bhuvanatraye 11 ||
उन्हींके भजनसे जीव निर्भय होकर मृत्युको जीत लेता है; इसीलिये त्रिलोकीमें उनका मृत्युंजय नाम प्रसिद्ध है।
By worship of him alone the soul, fearless, conquers death; hence the name Mṛtyuñjaya is renowned in the three worlds.
तस्यैव भजनाज्जीवो (tasyaiva bhajanājjīvo) — by worship of him alone, the soulमृत्युं जयति निर्भयः (mṛtyuṃ jayati nirbhayaḥ) — conquers death, fearlessतस्मान्मृत्युञ्जयं नाम (tasmānmṛtyuñjayaṃ nāma) — hence the name Mṛtyuñjayaप्रसिद्धं भुवनत्रये (prasiddhaṃ bhuvanatraye) — is renowned in the three worlds
१२ तस्यैव पक्षपातेन विष्णुर्विष्णुत्वमाप्नुयात्। ब्रह्मत्वं च यथा ब्रह्मा देवा देवत्वमेव च॥ १२
tasyaiva pakṣapātena viṣṇurviṣṇutvamāpnuyāt | brahmatvaṃ ca yathā brahmā devā devatvameva ca 12 ||
उन्हींके पक्षपातसे विष्णुने विष्णुत्व प्राप्त किया है, तथा ब्रह्माने ब्रह्मत्व और देवताओंने देवत्व प्राप्त किया है।
By his favour alone Viṣṇu attains his Viṣṇu-hood, and Brahmā likewise his Brahmā-hood, and the gods their very godhead.
तस्यैव पक्षपातेन (tasyaiva pakṣapātena) — by his favour aloneविष्णुर्विष्णुत्वमाप्नुयात् (viṣṇurviṣṇutvamāpnuyāt) — Viṣṇu attains his Viṣṇu-hoodब्रह्मत्वं च यथा ब्रह्मा (brahmatvaṃ ca yathā brahmā) — and likewise Brahmā, his Brahmā-hoodदेवा देवत्वमेव च (devā devatvameva ca) — and the gods their very godhead
१३ दर्शनार्थं शिवस्यादौ यथा गच्छति देवराट्। भूतादयस्तत्परस्य द्वारपालाः शिवस्य तु॥ १३
darśanārthaṃ śivasyādau yathā gacchati devarāṭ | bhūtādayastatparasya dvārapālāḥ śivasya tu 13 ||
जब देवराज इन्द्र भगवान् शिवके दर्शनके लिये सबसे पहले जाते हैं, तो भूत आदि ही उन परम शिवके द्वारपाल होते हैं।
When the king of gods himself goes first for the sight of Śiva, the Bhūtas and others are indeed the doorkeepers of that supreme Śiva.
दर्शनार्थं शिवस्यादौ (darśanārthaṃ śivasyādau) — for the sight of Śiva, at firstयथा गच्छति देवराट् (yathā gacchati devarāṭ) — when the king of gods goesभूतादयस्तत्परस्य (bhūtādayastatparasya) — the Bhūtas and the rest, of that supreme oneद्वारपालाः शिवस्य तु (dvārapālāḥ śivasya tu) — are indeed Śiva's doorkeepers
१४ दण्डैश्च मुकुटं विद्धं मृष्टं भवति सर्वतः। किं तस्य बहुपक्षेण स्वयमेव महाप्रभुः॥ १४
daṇḍaiśca mukuṭaṃ viddhaṃ mṛṣṭaṃ bhavati sarvataḥ | kiṃ tasya bahupakṣeṇa svayameva mahāprabhuḥ 14 ||
इन्द्रका मुकुट [द्वारपालोंके] दण्डोंसे रगड़ खाकर सब ओरसे उज्ज्वल हो जाता है। उनके विषयमें अधिक कहनेसे क्या, वे स्वयं ही महाप्रभु हैं।
His crown, struck by their staffs, is polished on every side. What need to say more of him? He is himself, by his very nature, the great lord.
दण्डैश्च मुकुटं विद्धं (daṇḍaiśca mukuṭaṃ viddhaṃ) — and the crown, struck by the staffsमृष्टं भवति सर्वतः (mṛṣṭaṃ bhavati sarvataḥ) — becomes polished on every sideकिं तस्य बहुपक्षेण (kiṃ tasya bahupakṣeṇa) — what need of much discussion about himस्वयमेव महाप्रभुः (svayameva mahāprabhuḥ) — he himself is the great lord
१५ कल्याणरूपिणस्तस्य सेवयेह न किं भवेत्। किं न्यूनं तस्य देवस्य मामिच्छति सदाशिवः॥ १५
kalyāṇarūpiṇastasya sevayeha na kiṃ bhavet | kiṃ nyūnaṃ tasya devasya māmicchati sadāśivaḥ 15 ||
उन कल्याणस्वरूप शिवजीकी सेवासे इस लोकमें क्या सिद्ध नहीं हो जाता? उन देवके पास किस बातकी कमी है कि वे सदाशिव मेरी इच्छा करें।
What could not come to be here, through service to him whose very form is auspiciousness? What is lacking to that god, that Sadāśiva should desire me?
कल्याणरूपिणस्तस्य (kalyāṇarūpiṇastasya) — of him whose very form is auspiciousnessसेवयेह न किं भवेत् (sevayeha na kiṃ bhavet) — what could not come to be here, by serviceकिं न्यूनं तस्य देवस्य (kiṃ nyūnaṃ tasya devasya) — what is lacking to that godमामिच्छति सदाशिवः (māmicchati sadāśivaḥ) — that Sadāśiva should desire me
१६ सप्तजन्मदरिद्रः स्यात्सेवेद्यो यदि शंकरम्। तस्यैतत्सेवनाल्लोके लक्ष्मीः स्यादनपायिनी॥ १६
saptajanmadaridraḥ syātsevedyo yadi śaṃkaram | tasyaitatsevanālloke lakṣmīḥ syādanapāyinī 16 ||
जो सात जन्मोंका दरिद्र हो, वह भी यदि शंकरकी सेवा करे, तो उसकी इस सेवासे उसे लोकमें स्थिर रहनेवाली लक्ष्मीकी प्राप्ति होती है।
If one who has been poor for seven births should serve Śaṅkara, then through this service of his, unfailing Lakṣmī would come to him in this world.
सप्तजन्मदरिद्रः स्यात् (saptajanmadaridraḥ syāt) — one who has been poor for seven birthsसेवेद्यो यदि शंकरम् (sevedyo yadi śaṃkaram) — should he serve Śaṅkaraतस्यैतत्सेवनाल्लोके (tasyaitatsevanālloke) — through this service of his, in the worldलक्ष्मीः स्यादनपायिनी (lakṣmīḥ syādanapāyinī) — Lakṣmī would come, unfailing
१७ यदग्रे सिद्धयोऽष्टौ च नित्यं नृत्यंति तोषितुम्। अवाङ्मुखाः सदा तत्र तद्धितं दुर्लभं कुतः॥ १७
yadagre siddhayo'ṣṭau ca nityaṃ nṛtyaṃti toṣitum | avāṅmukhāḥ sadā tatra taddhitaṃ durlabhaṃ kutaḥ 17 ||
जिनके आगे आठों सिद्धियाँ सदा नीचेकी ओर मुख किये उन्हें सन्तुष्ट करनेके लिये नृत्य करती हैं, उनसे हितकी प्राप्ति कहाँसे दुर्लभ हो सकती है?
Before whom the eight Siddhis ever dance, faces bowed low, always, to please him — how could favour from him be hard to obtain there?
यदग्रे सिद्धयोऽष्टौ च (yadagre siddhayo'ṣṭau ca) — before whom the eight Siddhisनित्यं नृत्यंति तोषितुम् (nityaṃ nṛtyaṃti toṣitum) — ever dance, to please himअवाङ्मुखाः सदा तत्र (avāṅmukhāḥ sadā tatra) — faces bowed low, always, thereतद्धितं दुर्लभं कुतः (taddhitaṃ durlabhaṃ kutaḥ) — how could his favour be hard to obtain
१८ यद्यस्य मंगलानीह सेवते शंकरस्य न। तथापि मंगलं तस्य स्मरणादेव जायते॥ १८
yadyasya maṃgalānīha sevate śaṃkarasya na | tathāpi maṃgalaṃ tasya smaraṇādeva jāyate 18 ||
यद्यपि शिवजीकी मंगल विधियोंका पालन न भी करे, तो भी उनके स्मरणमात्रसे ही मंगल प्राप्त हो जाता है।
Even if one does not here perform the auspicious rites of Śaṅkara, still, auspiciousness comes to him merely from remembering him.
यद्यस्य मंगलानीह (yadyasya maṃgalānīha) — if his auspicious rites, hereसेवते शंकरस्य न (sevate śaṃkarasya na) — one does not perform, of Śaṅkaraतथापि मंगलं तस्य (tathāpi maṃgalaṃ tasya) — still, auspiciousness for himस्मरणादेव जायते (smaraṇādeva jāyate) — arises merely from remembrance
१९ यस्य पूजाप्रभावेण कामाः सिद्ध्यन्ति सर्वशः। कुतो विकारस्तस्यास्ति निर्विकारस्य सर्वदा॥ १९
yasya pūjāprabhāveṇa kāmāḥ siddhyanti sarvaśaḥ | kuto vikārastasyāsti nirvikārasya sarvadā 19 ||
जिनकी पूजाके प्रभावसे समस्त कामनाएँ पूर्ण हो जाती हैं, उन सदा निर्विकार शिवमें विकार कहाँसे हो सकता है?
By the power of worship of whom all desires are fulfilled entirely — how could there be any imperfection in him, who is ever free from change?
यस्य पूजाप्रभावेण (yasya pūjāprabhāveṇa) — by the power of worship of whomकामाः सिद्ध्यन्ति सर्वशः (kāmāḥ siddhyanti sarvaśaḥ) — desires are entirely fulfilledकुतो विकारस्तस्यास्ति (kuto vikārastasyāsti) — how could imperfection be hisनिर्विकारस्य सर्वदा (nirvikārasya sarvadā) — who is ever free from change
२० शिवेति मंगलं नाम मुखे यस्य निरन्तरम्। तस्यैव दर्शनादन्ये पवित्राः सन्ति सर्वदा॥ २०
śiveti maṃgalaṃ nāma mukhe yasya nirantaram | tasyaiva darśanādanye pavitrāḥ santi sarvadā 20 ||
जिनके मुखमें निरन्तर 'शिव' यह मंगल नाम रहता है, उनके दर्शनमात्रसे ही दूसरे लोग भी सदा पवित्र हो जाते हैं।
He on whose lips the auspicious name 'Śiva' is constant — by the mere sight of him, others too are always made pure.
शिवेति मंगलं नाम (śiveti maṃgalaṃ nāma) — the auspicious name 'Śiva'मुखे यस्य निरन्तरम् (mukhe yasya nirantaram) — on whose lips continuallyतस्यैव दर्शनादन्ये (tasyaiva darśanādanye) — by the sight of him alone, othersपवित्राः सन्ति सर्वदा (pavitrāḥ santi sarvadā) — are always made pure
२१ यद्यपूतं भवेद्भस्म चितायाश्च त्वयोदितम्। नित्यमस्यङ्गं देवैः शिरोभिर्धार्यते कथम्॥ २१
yadyapūtaṃ bhavedbhasma citāyāśca tvayoditam | nityamasyaṅgaṃ devaiḥ śirobhirdhāryate katham 21 ||
जैसा आपने कहा कि चिताकी भस्म अपवित्र होती है, तो देवगण उनके अंगकी वह भस्म अपने सिरपर नित्य क्यों धारण करते हैं?
If, as you have declared, the ash of the funeral pyre is impure, then how is it constantly borne on his body, upon their very heads, by the gods?
यद्यपूतं भवेद्भस्म (yadyapūtaṃ bhavedbhasma) — if the ash were impureचितायाश्च त्वयोदितम् (citāyāśca tvayoditam) — of the pyre, as declared by youनित्यमस्यङ्गं देवैः (nityamasyaṅgaṃ devaiḥ) — constantly, his body, by the godsशिरोभिर्धार्यते कथम् (śirobhirdhāryate katham) — how is it borne upon their heads
२२ यो देवो जगतां कर्ता भर्ता हर्ता गुणान्वितः। निर्गुणः शिवसंज्ञश्च स विज्ञेयः कथं भवेत्॥ २२
yo devo jagatāṃ kartā bhartā hartā guṇānvitaḥ | nirguṇaḥ śivasaṃjñaśca sa vijñeyaḥ kathaṃ bhavet 22 ||
जो देव जगत्के कर्ता, भर्ता तथा हर्ता हैं, गुणोंसे युक्त तथा निर्गुण शिव कहलाते हैं, उन्हें कोई किस प्रकार जान सकता है?
How could that god — creator, sustainer, and destroyer of the worlds, endowed with qualities, yet qualityless, known by the name Śiva — how could he be known by such as you?
यो देवो जगतां कर्ता (yo devo jagatāṃ kartā) — the god who is creator of the worldsभर्ता हर्ता गुणान्वितः (bhartā hartā guṇānvitaḥ) — sustainer, destroyer, endowed with qualitiesनिर्गुणः शिवसंज्ञश्च (nirguṇaḥ śivasaṃjñaśca) — qualityless, and named Śivaस विज्ञेयः कथं भवेत् (sa vijñeyaḥ kathaṃ bhavet) — how could he be known
२३ अगुणं ब्रह्मणो रूपं शिवस्य परमात्मनः। तत्कथं हि विजानन्ति त्वादृशास्तद्बहिर्मुखाः॥ २३
aguṇaṃ brahmaṇo rūpaṃ śivasya paramātmanaḥ | tatkathaṃ hi vijānanti tvādṛśāstadbahirmukhāḥ 23 ||
परमात्मा शिवका रूप गुणरहित ब्रह्मस्वरूप है; उससे विमुख आपके जैसे लोग उसे भला कैसे जान सकते हैं?
The form of Brahman, of Śiva, the supreme Self, is without quality — how, indeed, can those like you, who are turned away from it, understand it?
अगुणं ब्रह्मणो रूपं (aguṇaṃ brahmaṇo rūpaṃ) — the form of Brahman, without qualityशिवस्य परमात्मनः (śivasya paramātmanaḥ) — of Śiva, the supreme Selfतत्कथं हि विजानन्ति (tatkathaṃ hi vijānanti) — how, indeed, can they understand itत्वादृशास्तद्बहिर्मुखाः (tvādṛśāstadbahirmukhāḥ) — those like you, who are turned away from it
२४ दुराचाराश्च पापाश्च वेदेभ्यो ये विनिर्गताः। तत्त्वं ते नैव जानन्ति शिवस्यागुणरूपिणः॥ २४
durācārāśca pāpāśca vedebhyo ye vinirgatāḥ | tattvaṃ te naiva jānanti śivasyāguṇarūpiṇaḥ 24 ||
जो दुराचारी, पापी तथा वेदसे विमुख हैं, वे निर्गुणस्वरूप शिवके तत्त्वको कदापि नहीं जान सकते।
Those of evil conduct and sinful, who have strayed away from the Vedas — they simply do not know the truth of Śiva, whose form is beyond quality.
दुराचाराश्च पापाश्च (durācārāśca pāpāśca) — those of evil conduct, and the sinfulवेदेभ्यो ये विनिर्गताः (vedebhyo ye vinirgatāḥ) — who have strayed away from the Vedasतत्त्वं ते नैव जानन्ति (tattvaṃ te naiva jānanti) — they simply do not know the truthशिवस्यागुणरूपिणः (śivasyāguṇarūpiṇaḥ) — of Śiva, whose form is beyond quality
२५ शिवनिंदां करोतीह तत्त्वमज्ञाय यः पुमान्। आजन्मसंचितं पुण्यं भस्मीभवति तस्य तत्॥ २५
śivaniṃdāṃ karotīha tattvamajñāya yaḥ pumān | ājanmasaṃcitaṃ puṇyaṃ bhasmībhavati tasya tat 25 ||
जो पुरुष तत्त्वको न जानकर यहाँ शिवकी निन्दा करता है, उसका जन्मपर्यन्त संचित किया गया पुण्य भस्म हो जाता है।
Whatever man here reviles Śiva, not knowing the truth — the merit he has accumulated since birth turns entirely to ash.
शिवनिंदां करोतीह (śivaniṃdāṃ karotīha) — who reviles Śiva hereतत्त्वमज्ञाय यः पुमान् (tattvamajñāya yaḥ pumān) — the man who, not knowing the truthआजन्मसंचितं पुण्यं (ājanmasaṃcitaṃ puṇyaṃ) — the merit accumulated since birthभस्मीभवति तस्य तत् (bhasmībhavati tasya tat) — turns to ash for him
२६ त्वया निंदा कृता यत्र हरस्यामिततेजसः। त्वत्पूजा च कृता यन्मे तस्मात्पापं भजाम्यहम्॥ २६
tvayā niṃdā kṛtā yatra harasyāmitatejasaḥ | tvatpūjā ca kṛtā yanme tasmātpāpaṃ bhajāmyaham 26 ||
आपने अपार तेजस्वी हरकी निन्दा की है और मैंने आपकी पूजा की है, इसलिये उसका पाप मुझे भी लगता है।
Since you have here reviled Hara, of boundless splendour, and since I have paid you worship, I too now share in the sin thereof.
त्वया निंदा कृता यत्र (tvayā niṃdā kṛtā yatra) — since reviling was done by youहरस्यामिततेजसः (harasyāmitatejasaḥ) — of Hara, of boundless splendourत्वत्पूजा च कृता यन्मे (tvatpūjā ca kṛtā yanme) — and since worship of you was performed by meतस्मात्पापं भजाम्यहम् (tasmātpāpaṃ bhajāmyaham) — therefore I too share in the sin
२७ शिवविद्वेषिणं दृष्ट्वा सचैलं स्नानमाचरेत्। शिवविद्वेषिणं दृष्ट्वा प्रायश्चित्तं समाचरेत्॥ २७
śivavidveṣiṇaṃ dṛṣṭvā sacailaṃ snānamācaret | śivavidveṣiṇaṃ dṛṣṭvā prāyaścittaṃ samācaret 27 ||
शिवद्वेषीको देखकर वस्त्रोंसहित स्नान करना चाहिये, और शिवद्वेषीको देखकर प्रायश्चित्त करना चाहिये।
Having seen one who hates Śiva, one should bathe with one's clothes still on; having seen one who hates Śiva, one should perform expiation.
शिवविद्वेषिणं दृष्ट्वा (śivavidveṣiṇaṃ dṛṣṭvā) — having seen one who hates Śivaसचैलं स्नानमाचरेत् (sacailaṃ snānamācaret) — one should bathe with clothes onशिवविद्वेषिणं दृष्ट्वा (śivavidveṣiṇaṃ dṛṣṭvā) — having seen one who hates Śivaप्रायश्चित्तं समाचरेत् (prāyaścittaṃ samācaret) — one should perform expiation
२८ रे रे दुष्ट त्वया चोक्तमहं जानामि शंकरम्। निश्चयेन न विज्ञातश्शिव एव सनातनः॥ २८
re re duṣṭa tvayā coktamahaṃ jānāmi śaṃkaram | niścayena na vijñātaśśiva eva sanātanaḥ 28 ||
अरे दुष्ट! तुमने जो कहा कि मैं शंकरको जानता हूँ, [वह मिथ्या है]; निश्चित रूपसे तुम्हें सनातन शिवका कुछ भी ज्ञान नहीं है।
O, you wicked one! You have said, 'I know Śaṅkara' — but with certainty, the eternal Śiva himself has not been known by you at all.
रे रे दुष्ट त्वया चोक्तम् (re re duṣṭa tvayā coktam) — O wicked one, it was said by youअहं जानामि शंकरम् (ahaṃ jānāmi śaṃkaram) — 'I know Śaṅkara'निश्चयेन न विज्ञातः (niścayena na vijñātaḥ) — with certainty, not knownशिव एव सनातनः (śiva eva sanātanaḥ) — is the eternal Śiva himself
२९ यथा तथा भवेद्रुद्रो यथा वा बहुरूपवान्। ममाभीष्टतमो नित्यं निर्विकारी सतां प्रियः॥ २९
yathā tathā bhavedrudro yathā vā bahurūpavān | mamābhīṣṭatamo nityaṃ nirvikārī satāṃ priyaḥ 29 ||
रुद्र चाहे किसी भी प्रकारके हों, चाहे बहुरूपवाले ही क्यों न हों, वे मुझे सदा अत्यन्त प्रिय, निर्विकारी तथा सज्जनोंके प्रिय हैं।
Whatever form Rudra may take, or however manifold his forms may be, he is ever my most beloved, unchanging, dear to the virtuous.
यथा तथा भवेद्रुद्रो (yathā tathā bhavedrudro) — whatever form Rudra may takeयथा वा बहुरूपवान् (yathā vā bahurūpavān) — or however manifold his formsममाभीष्टतमो नित्यं (mamābhīṣṭatamo nityaṃ) — he is ever my most belovedनिर्विकारी सतां प्रियः (nirvikārī satāṃ priyaḥ) — unchanging, dear to the virtuous
३० विष्णुर्ब्रह्मापि न समस्तस्य क्वापि महात्मनः। कुतोऽन्ये निर्जराद्याश्च कालाधीनाः सदैव ते॥ ३०
viṣṇurbrahmāpi na samastasya kvāpi mahātmanaḥ | kuto'nye nirjarādyāśca kālādhīnāḥ sadaiva te 30 ||
उन महात्मा शिवकी बराबरी विष्णु और ब्रह्मा भी कहीं नहीं कर सकते, फिर सदा कालके अधीन रहनेवाले अन्य देवता आदि किस प्रकार कर सकते हैं?
Not even Viṣṇu or Brahmā are ever equal to that great soul in any way; how then could others — the immortals and the rest, who are ever subject to time?
विष्णुर्ब्रह्मापि न समः (viṣṇurbrahmāpi na samaḥ) — not even Viṣṇu or Brahmā are equalतस्य क्वापि महात्मनः (tasya kvāpi mahātmanaḥ) — to that great soul, anywhereकुतोऽन्ये निर्जराद्याश्च (kuto'nye nirjarādyāśca) — how then the immortals and othersकालाधीनाः सदैव ते (kālādhīnāḥ sadaiva te) — who are ever subject to time
३१ इति बुद्ध्या समालोक्य स्वया सत्या सुतत्त्वतः। शिवार्थं वनमागत्य करोमि विपुलं तपः॥ ३१
iti buddhyā samālokya svayā satyā sutattvataḥ | śivārthaṃ vanamāgatya karomi vipulaṃ tapaḥ 31 ||
इस प्रकार अपनी सत्य बुद्धिसे भलीभाँति विचार करके मैं शिवकी प्राप्तिके लिये वनमें आकर विपुल तप कर रही हूँ।
Having thus truly considered this well, with my own true understanding, I have come to the forest for the sake of Śiva and am performing vast austerity.
इति बुद्ध्या समालोक्य (iti buddhyā samālokya) — having thus considered, with understandingस्वया सत्या सुतत्त्वतः (svayā satyā sutattvataḥ) — with my own true, well-founded understandingशिवार्थं वनमागत्य (śivārthaṃ vanamāgatya) — having come to the forest for Śiva's sakeकरोमि विपुलं तपः (karomi vipulaṃ tapaḥ) — I perform vast austerity
३२ स एव परमेशानः सर्वेशो भक्तवत्सलः। संप्राप्तुं मेऽभिलाषो हि दीनानुग्रहकारकम्॥ ३२
sa eva parameśānaḥ sarveśo bhaktavatsalaḥ | saṃprāptuṃ me'bhilāṣo hi dīnānugrahakārakam 32 ||
वे ही परमेश्वर, सर्वेश्वर तथा भक्तवत्सल हैं; दीनोंपर अनुग्रह करनेवाले उन्हींको प्राप्त करनेकी मेरी इच्छा है।
He alone is the supreme lord, the lord of all, affectionate to his devotees; my longing is only to attain him, the bestower of grace on the humble.
स एव परमेशानः (sa eva parameśānaḥ) — he alone is the supreme lordसर्वेशो भक्तवत्सलः (sarveśo bhaktavatsalaḥ) — lord of all, affectionate to devoteesसंप्राप्तुं मेऽभिलाषो हि (saṃprāptuṃ me'bhilāṣo hi) — my longing indeed is to attainदीनानुग्रहकारकम् (dīnānugrahakārakam) — him, the bestower of grace on the humble
३३ इत्युक्त्वा गिरिजा सा हि गिरीश्वरसुता मुने। विरराम शिवं दध्यौ निर्विकारेण चेतसा॥ ३३
ityuktvā girijā sā hi girīśvarasutā mune | virarāma śivaṃ dadhyau nirvikāreṇa cetasā 33 ||
हे मुने! यह कहकर वे गिरीश्वरपुत्री गिरिजा चुप हो गयीं और निर्विकार चित्तसे शिवका ध्यान करने लगीं।
Having said this, O sage, Girijā, the mountain-lord's daughter, fell silent, and meditated upon Śiva with an unwavering mind.
इत्युक्त्वा गिरिजा सा हि (ityuktvā girijā sā hi) — having said this, that Girijā indeedगिरीश्वरसुता मुने (girīśvarasutā mune) — the mountain-lord's daughter, O sageविरराम शिवं दध्यौ (virarāma śivaṃ dadhyau) — fell silent, meditated on Śivaनिर्विकारेण चेतसा (nirvikāreṇa cetasā) — with an unwavering mind
३४ तदाकर्ण्य वचो देव्या ब्रह्मचारी स वै द्विजः। पुनर्वचनमाख्यातुं यावदेव प्रचक्रमे॥ ३४
tadākarṇya vaco devyā brahmacārī sa vai dvijaḥ | punarvacanamākhyātuṃ yāvadeva pracakrame 34 ||
देवीके इस वचनको सुनकर वे ब्रह्मचारी ब्राह्मण पुनः कुछ कहनेको उद्यत हुए।
Having heard the goddess's words, that brāhmaṇa brahmacārī then made ready to speak again.
तदाकर्ण्य वचो देव्या (tadākarṇya vaco devyā) — having heard the goddess's wordsब्रह्मचारी स वै द्विजः (brahmacārī sa vai dvijaḥ) — that brāhmaṇa, the brahmacārīपुनर्वचनमाख्यातुं (punarvacanamākhyātuṃ) — to declare a word againयावदेव प्रचक्रमे (yāvadeva pracakrame) — just as he made ready
३५ उवाच गिरिजा तावत्स्वसखीं विजयां द्रुतम्। शिवसक्तमनोवृत्तिः शिवनिंदापराङ्मुखी॥ ३५
uvāca girijā tāvatsvasakhīṃ vijayāṃ drutam | śivasaktamanovṛttiḥ śivaniṃdāparāṅmukhī 35 ||
उसी समय शिवजीमें मन लगाये हुए और शिवनिन्दासे विमुख गिरिजाने अपनी सखी विजयासे शीघ्रतापूर्वक कहा।
At that very moment Girijā, her mind fixed wholly on Śiva, turned away from the reviling of Śiva, spoke quickly to her companion Vijayā.
उवाच गिरिजा तावत् (uvāca girijā tāvat) — Girijā then spokeस्वसखीं विजयां द्रुतम् (svasakhīṃ vijayāṃ drutam) — quickly, to her companion Vijayāशिवसक्तमनोवृत्तिः (śivasaktamanovṛttiḥ) — her mind fixed on Śivaशिवनिंदापराङ्मुखी (śivaniṃdāparāṅmukhī) — turned away from reviling Śiva
३६ वारणीयः प्रयत्नेन सख्येयं हि द्विजाधमः। पुनर्वक्तुमनाश्चैव शिवनिंदां करिष्यति॥ ३६
vāraṇīyaḥ prayatnena sakhyeyaṃ hi dvijādhamaḥ | punarvaktumanāścaiva śivaniṃdāṃ kariṣyati 36 ||
हे सखि! यह द्विजाधम प्रयत्नपूर्वक रोका जाना चाहिये, क्योंकि यह पुनः कुछ कहनेके इच्छुक होकर शिवकी निन्दा करेगा।
This vile brāhmaṇa, my friend, must be stopped by every effort — for he is minded to speak again, and will revile Śiva once more.
वारणीयः प्रयत्नेन (vāraṇīyaḥ prayatnena) — must be stopped by every effortसख्येयं हि द्विजाधमः (sakhyeyaṃ hi dvijādhamaḥ) — this vile brāhmaṇa indeed, my friendपुनर्वक्तुमनाश्चैव (punarvaktumanāścaiva) — being minded to speak againशिवनिंदां करिष्यति (śivaniṃdāṃ kariṣyati) — he will revile Śiva
३७ न केवलं भवेत्पापं निन्दां कर्तुश्शिवस्य हि। यो वै शृणोति तन्निन्दां पापभाक् स भवेदिह॥ ३७
na kevalaṃ bhavetpāpaṃ nindāṃ kartuśśivasya hi | yo vai śṛṇoti tannindāṃ pāpabhāk sa bhavediha 37 ||
केवल शिवकी निन्दा करनेवालेको ही पाप नहीं लगता, अपितु जो उनकी निन्दाको सुनता है, वह भी यहाँ पापका भागी होता है।
For the sin belongs not only to the one who reviles Śiva — whoever indeed listens to that reviling also becomes, here, a sharer in the sin.
न केवलं भवेत्पापं (na kevalaṃ bhavetpāpaṃ) — the sin is not onlyनिन्दां कर्तुश्शिवस्य हि (nindāṃ kartuśśivasya hi) — of the one who reviles Śiva indeedयो वै शृणोति तन्निन्दां (yo vai śṛṇoti tannindāṃ) — whoever indeed hears that revilingपापभाक् स भवेदिह (pāpabhāk sa bhavediha) — he too becomes a sharer in sin here
३८ शिवनिन्दाकरो वध्यः सर्वथा शिवकिंकरैः। ब्राह्मणश्चेत्स वै त्याज्यो गन्तव्यं तत्स्थलाद्द्रुतम्॥ ३८
śivanindākaro vadhyaḥ sarvathā śivakiṃkaraiḥ | brāhmaṇaścetsa vai tyājyo gantavyaṃ tatsthalāddrutam 38 ||
शिवके सेवकोंको शिवनिन्दककी सर्वथा हत्या कर देनी चाहिये; किंतु यदि वह ब्राह्मण हो, तो उसका त्याग कर उस स्थानसे शीघ्र अन्यत्र चला जाना चाहिये।
One who reviles Śiva ought altogether to be slain by Śiva's servants; but if he is a brāhmaṇa, he should indeed be shunned, and one should go quickly from that place.
शिवनिन्दाकरो वध्यः (śivanindākaro vadhyaḥ) — one who reviles Śiva ought to be slainसर्वथा शिवकिंकरैः (sarvathā śivakiṃkaraiḥ) — altogether, by Śiva's servantsब्राह्मणश्चेत्स वै त्याज्यो (brāhmaṇaścetsa vai tyājyo) — but if he is a brāhmaṇa, he should indeed be shunnedगन्तव्यं तत्स्थलाद्द्रुतम् (gantavyaṃ tatsthalāddrutam) — one should go quickly from that place
३९ अयं दुष्टः पुनर्निन्दां करिष्यति शिवस्य हि। ब्राह्मणत्वादवध्यश्चेत्त्याज्योऽदृश्यश्च सर्वथा॥ ३९
ayaṃ duṣṭaḥ punarnindāṃ kariṣyati śivasya hi | brāhmaṇatvādavadhyāścettyājyo'dṛśyaśca sarvathā 39 ||
यह दुष्ट पुनः शिवकी निन्दा करेगा; ब्राह्मण होनेके कारण यह अवध्य है, अतः इसका त्याग कर इसे सर्वथा अदृश्य कर देना चाहिये।
This wicked one will indeed revile Śiva again; since, being a brāhmaṇa, he is not to be slain, he should be forsaken and altogether kept out of sight.
अयं दुष्टः पुनर्निन्दां (ayaṃ duṣṭaḥ punarnindāṃ) — this wicked one, reviling againकरिष्यति शिवस्य हि (kariṣyati śivasya hi) — will indeed do, of Śivaब्राह्मणत्वादवध्यश्चेत् (brāhmaṇatvādavadhyāścet) — since, by brāhmaṇa-hood, he is not to be slainत्याज्योऽदृश्यश्च सर्वथा (tyājyo'dṛśyaśca sarvathā) — he should be forsaken and altogether unseen
४० हित्वैतत्स्थलमद्यैव यास्यामोऽन्यत्र मा चिरम्। यथा संभाषणं न स्यादनेनाविदुषा पुनः॥ ४०
hitvaitatsthalamadyaiva yāsyāmo'nyatra mā ciram | yathā saṃbhāṣaṇaṃ na syādanenāviduṣā punaḥ 40 ||
अब इस स्थानको छोड़कर हमलोग बिना विलम्ब किये अन्यत्र चलेंगे, जिससे इस मूर्खसे पुनः बातचीत न करनी पड़े।
Let us leave this place this very day and go elsewhere without delay, so that we need not speak with this unwise one again.
हित्वैतत्स्थलमद्यैव (hitvaitatsthalamadyaiva) — leaving this place this very dayयास्यामोऽन्यत्र मा चिरम् (yāsyāmo'nyatra mā ciram) — let us go elsewhere, without delayयथा संभाषणं न स्यात् (yathā saṃbhāṣaṇaṃ na syāt) — so that there be no conversationअनेनाविदुषा पुनः (anenāviduṣā punaḥ) — with this unwise one again
४१ इत्युक्त्वा चोमया यावत्पादमुत्क्षिप्यते मुने। असौ तावच्छिवः साक्षादालंबे प्रियया स्वयम्॥ ४१
ityuktvā comayā yāvatpādamutkṣipyate mune | asau tāvacchivaḥ sākṣādālaṃbe priyayā svayam 41 ||
हे मुने! यह कहकर ज्यों ही उमाने चलनेके लिये अपना पैर उठाया, त्योंही साक्षात् शिवजीने स्वयं अपनी प्रियाको पकड़ लिया।
Having said this, O sage, just as Umā's foot was raised to go, at that very moment Śiva himself, present there, took hold of his beloved.
इत्युक्त्वा चोमया (ityuktvā comayā) — having said this, by Umāयावत्पादमुत्क्षिप्यते मुने (yāvatpādamutkṣipyate mune) — as soon as her foot was raised, O sageअसौ तावच्छिवः साक्षात् (asau tāvacchivaḥ sākṣāt) — at that moment, that Śiva, in personआलंबे प्रियया स्वयम् (ālaṃbe priyayā svayam) — himself took hold of his beloved
४२ कृत्वा स्वरूपं सुभगं शिवाध्यानं यथा तथा। दर्शयित्वा शिवायै तामुवाचावाङ्मुखीं शिवः॥ ४२
kṛtvā svarūpaṃ subhagaṃ śivādhyānaṃ yathā tathā | darśayitvā śivāyai tāmuvācāvāṅmukhīṃ śivaḥ 42 ||
पार्वती जिस प्रकार शिवका ध्यान कर रही थीं, उसी प्रकारका अत्यन्त सुन्दर स्वरूप धारणकर उन्हें दिखाकर, नीचेकी ओर मुख किये हुई पार्वतीसे शिवजी कहने लगे।
Having assumed his own gracious form, exactly as Śivā had been meditating upon him, and having shown himself to her, Śiva spoke to her, her face still bowed down.
कृत्वा स्वरूपं सुभगं (kṛtvā svarūpaṃ subhagaṃ) — having assumed a gracious formशिवाध्यानं यथा तथा (śivādhyānaṃ yathā tathā) — just as Śivā had meditatedदर्शयित्वा शिवायै (darśayitvā śivāyai) — having shown himself to Śivāतामुवाचावाङ्मुखीं शिवः (tāmuvācāvāṅmukhīṃ śivaḥ) — Śiva spoke to her, face bowed down
४३ कुत्र यास्यसि मां हित्वा न त्वं त्याज्या मया पुनः। प्रसन्नोऽस्मि वरं ब्रूहि नादेयं विद्यते तव॥ ४३
kutra yāsyasi māṃ hitvā na tvaṃ tyājyā mayā punaḥ | prasanno'smi varaṃ brūhi nādeyaṃ vidyate tava 43 ||
मुझे छोड़कर तुम कहाँ जाओगी? मैं तुम्हें फिर कभी नहीं छोड़ूँगा। मैं तुमपर प्रसन्न हूँ, वर माँगो; तुम्हारे लिये कुछ भी अदेय नहीं है।
Where will you go, leaving me? You shall never again be forsaken by me. I am pleased with you — ask a boon; there is nothing that cannot be given to you.
कुत्र यास्यसि मां हित्वा (kutra yāsyasi māṃ hitvā) — where will you go, leaving meन त्वं त्याज्या मया पुनः (na tvaṃ tyājyā mayā punaḥ) — you shall not be forsaken by me againप्रसन्नोऽस्मि वरं ब्रूहि (prasanno'smi varaṃ brūhi) — I am pleased, ask a boonनादेयं विद्यते तव (nādeyaṃ vidyate tava) — nothing is not to be given to you
४४ अद्यप्रभृति ते दासस्तपोभिः क्रीत एव ते। क्रीतोऽस्मि तव सौन्दर्यात्क्षणमेकं युगाय ते॥ ४४
adyaprabhṛti te dāsastapobhiḥ krīta eva te | krīto'smi tava saundaryātkṣaṇamekaṃ yugāya te 44 ||
आजसे मैं तुम्हारे तपोंसे खरीदा हुआ तुम्हारा दास हूँ; तुम्हारे सौन्दर्यसे मुझे मोल लिया गया है, तुम्हारे बिना एक क्षण भी मुझे युगके समान है।
From this day I am your servant, indeed bought by your austerities; I have been bought by your beauty — a single moment without you is to me like an age.
अद्यप्रभृति ते दासः (adyaprabhṛti te dāsaḥ) — from today, your servantतपोभिः क्रीत एव ते (tapobhiḥ krīta eva te) — indeed bought by your austeritiesक्रीतोऽस्मि तव सौन्दर्यात् (krīto'smi tava saundaryāt) — I have been bought by your beautyक्षणमेकं युगाय ते (kṣaṇamekaṃ yugāya te) — a single moment is to me like an age
४५ त्यज्यतां च त्वया लज्जा मम पत्नी सनातनी। गिरिजे त्वं हि सद्बुध्या विचारय महेश्वरि॥ ४५
tyajyatāṃ ca tvayā lajjā mama patnī sanātanī | girije tvaṃ hi sadbudhyā vicāraya maheśvari 45 ||
हे गिरिजे! तुम लज्जाका त्याग करो, तुम मेरी सनातन पत्नी हो; हे महेश्वरि! इसे तुम अपनी सद्बुद्धिसे स्वयं विचार करो।
Let your shyness be set aside — you are my eternal wife. O Girijā, consider this well, with right understanding, O great goddess.
त्यज्यतां च त्वया लज्जा (tyajyatāṃ ca tvayā lajjā) — let shyness be set aside by youमम पत्नी सनातनी (mama patnī sanātanī) — my eternal wifeगिरिजे त्वं हि सद्बुध्या (girije tvaṃ hi sadbudhyā) — O Girijā, indeed, with right understandingविचारय महेश्वरि (vicāraya maheśvari) — consider this, O great goddess
४६ मया परीक्षितासि त्वं बहुधा दृढमानसे। तत्क्षमस्वापराधं मे लोकलीलानुसारिणः॥ ४६
mayā parīkṣitāsi tvaṃ bahudhā dṛḍhamānase | tatkṣamasvāparādhaṃ me lokalīlānusāriṇaḥ 46 ||
हे दृढ़ मनवाली! मैंने तुम्हारी अनेक प्रकारसे परीक्षा की; लोकलीलाका अनुसरण करनेवाले मेरे इस अपराधको क्षमा करो।
You have been tested by me in many ways, O firm-minded one; forgive this offence of mine, who acts in accordance with the ways of the world.
मया परीक्षितासि त्वं (mayā parīkṣitāsi tvaṃ) — you have been tested by meबहुधा दृढमानसे (bahudhā dṛḍhamānase) — in many ways, O firm-minded oneतत्क्षमस्वापराधं मे (tatkṣamasvāparādhaṃ me) — forgive that offence of mineलोकलीलानुसारिणः (lokalīlānusāriṇaḥ) — who acts in accordance with worldly play
४७ न त्वादृशीं प्रणयिनीं पश्यामि च त्रिलोकके। सर्वथाहं तवाधीनः स्वकामः पूर्यतां शिवे॥ ४७
na tvādṛśīṃ praṇayinīṃ paśyāmi ca trilokake | sarvathāhaṃ tavādhīnaḥ svakāmaḥ pūryatāṃ śive 47 ||
तुम्हारे जैसी प्रेयसी मैंने त्रिलोकमें कहीं नहीं देखी; हे शिवे! मैं सर्वथा तुम्हारे अधीन हूँ, अपनी कामना पूर्ण करो।
I see no beloved like you in all the three worlds; I am wholly subject to you — O Śivā, let your own desire be fulfilled.
न त्वादृशीं प्रणयिनीं (na tvādṛśīṃ praṇayinīṃ) — no beloved like youपश्यामि च त्रिलोकके (paśyāmi ca trilokake) — I see, in the three worldsसर्वथाहं तवाधीनः (sarvathāhaṃ tavādhīnaḥ) — I am wholly subject to youस्वकामः पूर्यतां शिवे (svakāmaḥ pūryatāṃ śive) — let your own desire be fulfilled, O Śivā
४८ एहि प्रिये मत्सकाशं पत्नी त्वं मे वरस्तव। त्वया साकं द्रुतं यास्ये स्वगृहं पर्वतोत्तमम्॥ ४८
ehi priye matsakāśaṃ patnī tvaṃ me varastava | tvayā sākaṃ drutaṃ yāsye svagṛhaṃ parvatottamam 48 ||
हे प्रिये! तुम मेरे पास आओ, तुम मेरी पत्नी हो और मैं तुम्हारा वर हूँ; अब मैं तुम्हें अपने साथ लेकर शीघ्र ही अपने घर कैलास पर्वतको चलूँगा।
Come, beloved, to my presence; you are my wife and I your husband. With you I shall now go swiftly to my own home, the best of mountains.
एहि प्रिये मत्सकाशं (ehi priye matsakāśaṃ) — come, beloved, to my presenceपत्नी त्वं मे वरस्तव (patnī tvaṃ me varastava) — you are my wife, I your husbandत्वया साकं द्रुतं यास्ये (tvayā sākaṃ drutaṃ yāsye) — with you I shall go swiftlyस्वगृहं पर्वतोत्तमम् (svagṛhaṃ parvatottamam) — to my own home, the best of mountains
४९ इत्युक्ते देवदेवेन पार्वती मुदमाप सा। तपोजातं तु यत्कष्टं तज्जहौ च पुरातनम्॥ ४९
ityukte devadevena pārvatī mudamāpa sā | tapojātaṃ tu yatkaṣṭaṃ tajjahau ca purātanam 49 ||
देवदेव शिवजीके ऐसा कहनेपर पार्वतीको बड़ा आनन्द प्राप्त हुआ और उन्होंने पूर्वकालीन तपजनित कष्टको त्याग दिया।
When this was said by the god of gods, Pārvatī was filled with joy, and she gave up the old suffering that had arisen from her austerity.
इत्युक्ते देवदेवेन (ityukte devadevena) — when this was said by the god of godsपार्वती मुदमाप सा (pārvatī mudamāpa sā) — that Pārvatī obtained joyतपोजातं तु यत्कष्टं (tapojātaṃ tu yatkaṣṭaṃ) — the suffering that had arisen from austerityतज्जहौ च पुरातनम् (tajjahau ca purātanam) — she gave up, the old suffering
५० सर्वः श्रमो विनष्टोऽभूत्सत्यास्तु मुनिसत्तम। फले जाते श्रमः पूर्वो जन्तोर्नाशमवाप्नुयात्॥ ५०
sarvaḥ śramo vinaṣṭo'bhūtsatyāstu munisattama | phale jāte śramaḥ pūrvo jantornāśamavāpnuyāt 50 ||
हे मुनिसत्तम! सतीका सारा श्रम नष्ट हो गया; क्योंकि फल प्राप्त हो जानेपर प्राणीका पूर्वका श्रम नष्ट हो जाता है।
All her weariness, O best of sages, was utterly destroyed for Satī; for when the fruit is obtained, the earlier weariness of a creature comes to naught.
सर्वः श्रमो विनष्टोऽभूत् (sarvaḥ śramo vinaṣṭo'bhūt) — all weariness was destroyedसत्यास्तु मुनिसत्तम (satyāstu munisattama) — for Satī, O best of sagesफले जाते श्रमः पूर्वो (phale jāte śramaḥ pūrvo) — when the fruit is obtained, the earlier wearinessजन्तोर्नाशमवाप्नुयात् (jantornāśamavāpnuyāt) — of the creature comes to naught
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां तृतीये पार्वतीखण्डे पार्वत्या शिवरूपदर्शनं नामाष्टाविंशोऽध्यायः॥ २८॥
Thus ends the twenty-eighth chapter, called "Pārvatī's Vision of Śiva's True Form," in the Pārvatī-khaṇḍa of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके तृतीय पार्वतीखण्डमें पार्वतीको शिवरूपदर्शन नामक अट्ठाईसवाँ अध्याय पूर्ण हुआ॥ २८॥