॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सतीखण्डअथ पञ्चदशोऽध्यायः
Brahmā tells Nārada how he once told the young Satī, at her father's side, to seek as husband only the one who desires her alone and whom she alone desires — one who has never taken, and never will take, another wife. Grown to youth and made exceptionally lovely by her own past austerity, Satī learns of her father Dakṣa's private wish to give her to Śiva, and, going to her mother Vīriṇī, obtains leave to undertake austerity for his sake at home. She performs the full Nandā vow across an entire year: specific tithis in each month, each with its own fast, vigil, food offering and form of worship to Śiva, culminating in disciplined eating and unbroken meditation upon him alone. Viṣṇu, Brahmā and the assembled gods and sages come to witness her austerity and find her already absorbed in meditation, arrived at a state of perfected accomplishment; astonished, they bow to her and praise her tapas, then travel on to Kailāsa to see Śiva himself. There, together with their consorts — Brahmā with Sāvitrī, Viṣṇu with Lakṣmī — they bow before Śiva and offer an extended hymn (verses 36-66), praising him as the supreme puruṣa beyond all category and description, the single, changeless seed of the universe, unknowable even to gods, sages and perfected beings, beyond gender and beyond being and non-being, the sole cause of creation, preservation and dissolution, attainable only through yoga, and, though himself free of every affliction, taking on the appearance of qualified action solely out of grace. Brahmā closes by noting that after this hymn, all the gods fell silent before Śiva, their heads bowed in devotion. ब्रह्मा जी नारद जी को बताते हैं कि उन्होंने एक बार पिता के पास बैठी बाल्यावस्था की सती से कहा था कि वे उसी को पति रूप में प्राप्त करें, जो केवल उन्हें ही चाहता हो और जिसे वे स्वयं चाहती हों — जिसने न पहले कोई अन्य स्त्री ग्रहण की हो और न आगे करेगा। यौवन को प्राप्त होकर तथा अपने पूर्व तप के प्रभाव से अत्यन्त सुन्दर हुई सती को जब पिता दक्ष की यह इच्छा ज्ञात होती है कि वे उन्हें शिव को समर्पित करना चाहते हैं, तब वे माता वीरिणी से आज्ञा लेकर घर में ही शिव जी को प्राप्त करने के लिये तप करने लगती हैं। वे सम्पूर्ण वर्ष भर नन्दाव्रत का पालन करती हैं — प्रत्येक मास की विशिष्ट तिथियों पर अलग-अलग उपवास, जागरण, भोग तथा पूजाविधि से शिव जी की आराधना करती हुई, अन्त में संयमित आहार तथा शिव जी के अनन्य ध्यान में स्थिर हो जाती हैं। विष्णु, ब्रह्मा तथा समस्त देवता एवं मुनिगण उनकी तपस्या देखने आते हैं और उन्हें पहले से ही ध्यानमग्न, सिद्धावस्था को प्राप्त पाते हैं; आश्चर्यचकित होकर वे उन्हें प्रणामकर उनकी तपस्या की प्रशंसा करते हैं और फिर कैलास पर्वत की ओर शिव जी के दर्शन के लिये प्रस्थान करते हैं। वहाँ वे अपनी-अपनी पत्नियों के साथ — ब्रह्मा सावित्री के साथ, विष्णु लक्ष्मी के साथ — शिव जी को प्रणामकर उनकी विस्तृत स्तुति करते हैं (श्लोक ३६-६६), जिसमें उन्हें समस्त वर्गीकरणों से परे परम पुरुष, जगत् का एकमात्र निर्विकार बीज, देवताओं, ऋषियों तथा सिद्धों के लिये भी अज्ञेय, स्त्री-पुरुष तथा सत्-असत् दोनों से परे, सृष्टि-स्थिति-प्रलय के एकमात्र कारण, केवल योग से प्राप्य तथा स्वयं निर्विकार होते हुए भी केवल कृपावश सगुण कर्म करते प्रतीत होनेवाले बताया जाता है। ब्रह्मा जी अन्त में बताते हैं कि इस स्तुति के बाद सभी देवता भक्तिपूर्वक सिर झुकाकर शिव जी के आगे मौन खड़े रह गये।
१ अथैकदा पितुः पाश्वे तिष्ठन्तीं तां सतीमहम्। त्वया सह मुनेऽद्राक्षं सारभूतां त्रिलोकके॥
athaikadā pituḥ pāśve tiṣṭhantīṃ tāṃ satīmaham | tvayā saha mune'drākṣaṃ sārabhūtāṃ trilokake ||
हे मुने! एक बार आपके साथ जाकर मैंने त्रिलोकी की सारभूता उन सती को अपने पिता के पास खड़ी हुई देखा।
Then once, O sage, together with you, I beheld that Satī, standing at her father's side, the very essence of the three worlds.
अथ (atha) — thenएकदा (ekadā) — one dayपितुः (pituḥ) — of her fatherपार्श्वे (pārśve) — at the sideतिष्ठन्तीम् (tiṣṭhantīm) — standingताम् (tām) — herसतीम् (satīm) — Satīअहम् (aham) — Iत्वया (tvayā) — with youसह (saha) — togetherमुने (mune) — O sageअद्राक्षम् (adrākṣam) — beheldसारभूताम् (sārabhūtām) — the very essenceत्रिलोकके (trilokake) — of the three worlds
२ पित्रा नमस्कृतं वीक्ष्य सत्कृतं त्वां च मां सती। प्रणनाम मुदा भक्त्या लोकलीलानुसारिणी॥
pitrā namaskṛtaṃ vīkṣya satkṛtaṃ tvāṃ ca māṃ satī | praṇanāma mudā bhaktyā lokalīlānusāriṇī ||
पिता के द्वारा नमस्कृत तथा सत्कृत हुए आप और मुझको देखकर लोकलीला का अनुसरण करनेवाली सती ने प्रसन्नतापूर्वक भक्ति से प्रणाम किया।
Beholding that you and I were honoured and greeted with respect by her father, Satī, who follows the sport of the world, bowed to us joyfully, with devotion.
पित्रा (pitrā) — by her fatherनमस्कृतम् (namaskṛtam) — bowed toवीक्ष्य (vīkṣya) — having seenसत्कृतम् (satkṛtam) — honouredत्वाम् (tvām) — youच (ca) — andमाम् (mām) — meसती (satī) — Satīप्रणनाम (praṇanāma) — bowed downमुदा (mudā) — with joyभक्त्या (bhaktyā) — with devotionलोकलीलानुसारिणी (lokalīlānusāriṇī) — following the world's ways in play
३ प्रणामान्ते सतीं वीक्ष्य दक्षदत्तशुभासने। स्थितोऽहं नारद त्वं च विनतामहमागदम्॥
praṇāmānte satīṃ vīkṣya dakṣadattaśubhāsane | sthito'haṃ nārada tvaṃ ca vinatāmahamāgadam ||
हे नारद! प्रणाम के पश्चात् दक्ष के द्वारा दिये गये शुभ आसन पर मैं तथा आप दोनों बैठ गये, और विनम्र भाव से खड़ी उन सती से मैंने कहा।
After the salutation, O Nārada, seated on the auspicious seat given by Dakṣa, you and I both sat; and I spoke to her, who stood there humbly.
प्रणामान्ते (praṇāmānte) — at the end of the salutationसतीम् (satīm) — Satīवीक्ष्य (vīkṣya) — having beheldदक्षदत्तशुभासने (dakṣadattaśubhāsane) — on the fair seat given by Dakṣaस्थितः (sthitaḥ) — seatedअहम् (aham) — Iनारद (nārada) — O Nāradaत्वम् (tvam) — youच (ca) — andविनताम् (vinatām) — to her who bowedअहम् (aham) — Iआगदम् (āgadam) — said
४ त्वामेव यः कामयते यं तु कामयसे सति। तमाप्नुहि पतिं देवं सर्वज्ञं जगदीश्वरम्॥
tvāmeva yaḥ kāmayate yaṃ tu kāmayase sati | tamāpnuhi patiṃ devaṃ sarvajñaṃ jagadīśvaram ||
हे सति! जो केवल तुम्हें ही चाहता है और जिसे तुम चाहती हो, उन सर्वज्ञ जगदीश्वर देव को ही तुम पतिरूप में प्राप्त करो।
O virtuous one, obtain as your husband that god, all-knowing, the lord of the world, who desires you alone, and whom you desire.
त्वाम् (tvām) — youएव (eva) — aloneयः (yaḥ) — whoकामयते (kāmayate) — desiresयम् (yam) — whomतु (tu) — andकामयसे (kāmayase) — you desireसति (sati) — O Satīतम् (tam) — himआप्नुहि (āpnuhi) — obtainपतिम् (patim) — as husbandदेवम् (devam) — the godसर्वज्ञम् (sarvajñam) — the all-knowingजगदीश्वरम् (jagadīśvaram) — Lord of the world
५ यो नान्यां जगृहे नापि गृह्णाति न ग्रहीष्यति। जायां स ते पतिर्भूयादनन्यसदृशः शुभे॥
yo nānyāṃ jagṛhe nāpi gṛhṇāti na grahīṣyati | jāyāṃ sa te patirbhūyādananyasadṛśaḥ śubhe ||
हे शुभे! जिसने न पहले कोई अन्य स्त्री ग्रहण की, न अभी ग्रहण करता है और न भविष्य में करेगा, वह अनन्यसदृश ही तुम्हारा पति हो।
O auspicious one, he who has taken no other as wife, takes none now, and will take none hereafter, incomparable — let him become your husband.
यः (yaḥ) — whoन (na) — notअन्याम् (anyām) — anotherजगृहे (jagṛhe) — has takenन (na) — norअपि (api) — evenगृह्णाति (gṛhṇāti) — takesन (na) — norग्रहीष्यति (grahīṣyati) — will takeजायाम् (jāyām) — as wifeसः (saḥ) — heते (te) — yourपतिः (patiḥ) — husbandभूयात् (bhūyāt) — may he beअनन्यसदृशः (ananyasadṛśaḥ) — without an equalशुभे (śubhe) — O fair one
६ इत्युक्त्वा सुचिरं तां वै स्थित्वा दक्षालये पुनः। विसृष्टौ तेन संयातौ स्वस्थानं तौ च नारद॥
ityuktvā suciraṃ tāṃ vai sthitvā dakṣālaye punaḥ | visṛṣṭau tena saṃyātau svasthānaṃ tau ca nārada ||
हे नारद! उससे ऐसा कहकर तथा दक्ष के घर में कुछ समय तक रहकर, उनके द्वारा विदा किये जाने पर हम दोनों अपने-अपने स्थान को चले गये।
O Nārada, having thus spoken to her, and having stayed a long while at Dakṣa's abode, we two, given leave by him, went again each to his own place.
इति (iti) — thusउक्त्वा (uktvā) — having spokenसुचिरम् (suciram) — for a long whileताम् (tām) — to herवै (vai) — indeedस्थित्वा (sthitvā) — having stayedदक्षालये (dakṣālaye) — in Dakṣa's houseपुनः (punaḥ) — againविसृष्टौ (visṛṣṭau) — taking leaveतेन (tena) — from himसंयातौ (saṃyātau) — the two wentस्वस्थानम् (svasthānam) — to their own abodesतौ (tau) — those twoच (ca) — andनारद (nārada) — O Nārada
७ दक्षोऽभवच्च सुप्रीतस्तदाकर्ण्य गतज्वरः। आददे तनयां स्वां तां मत्वा हि परमेश्वरीम्॥
dakṣo'bhavacca suprītastadākarṇya gatajvaraḥ | ādade tanayāṃ svāṃ tāṃ matvā hi parameśvarīm ||
यह सुनकर दक्ष अत्यन्त प्रसन्न तथा चिन्तारहित हो गये और अपनी उस पुत्री को साक्षात् परमेश्वरी मानकर उनका आदर करने लगे।
Dakṣa, hearing that, became greatly pleased and free of anxiety, and took up his own daughter, considering her indeed the supreme goddess.
दक्षः (dakṣaḥ) — Dakṣaअभवत् (abhavat) — becameच (ca) — andसुप्रीतः (suprītaḥ) — well pleasedतत् (tat) — thatआकर्ण्य (ākarṇya) — having heardगतज्वरः (gatajvaraḥ) — his fever goneआददे (ādade) — he took upतनयाम् (tanayām) — the daughterस्वाम् (svām) — his ownताम् (tām) — herमत्वा (matvā) — deemingहि (hi) — indeedपरमेश्वरीम् (parameśvarīm) — the supreme Queen
८ इत्थं विहारै रुचिरैः कौमारैर्भक्तवत्सला। जहाववस्थां कौमारीं स्वेच्छाधृतनराकृतिः॥
itthaṃ vihārai ruciraiḥ kaumārairbhaktavatsalā | jahāvavasthāṃ kaumārīṃ svecchādhṛtanarākṛtiḥ ||
इस प्रकार मनोहर कौमार-क्रीड़ाओं के द्वारा भक्तवत्सला तथा अपनी इच्छा से मनुष्याकृति धारण करनेवाली वे देवी अपनी कौमारावस्था को पीछे छोड़ने लगीं।
Thus, through delightful childhood pastimes, she who is affectionate to her devotees, and who had assumed human form of her own will, left behind the state of girlhood.
इत्थम् (ittham) — thusविहारैः (vihāraiḥ) — with pastimesरुचिरैः (ruciraiḥ) — delightfulकौमारैः (kaumāraiḥ) — of girlhoodभक्तवत्सला (bhaktavatsalā) — tender to her devoteesजहौ (jahau) — she passed beyondअवस्थाम् (avasthām) — the stateकौमारीम् (kaumārīm) — of girlhoodस्वेच्छाधृतनराकृतिः (svecchādhṛtanarākṛtiḥ) — who had taken human form at her own will
९ बाल्यं व्यतीत्य सा प्राप किञ्चिद्यौवनतां सती। अतीव तपसाङ्गेन सर्वाङ्गेषु मनोहरा॥
bālyaṃ vyatītya sā prāpa kiñcidyauvanatāṃ satī | atīva tapasāṅgena sarvāṅgeṣu manoharā ||
बाल्यावस्था को व्यतीत करके सती ने कुछ-कुछ यौवन को प्राप्त किया और तप के प्रभाव से वे सभी अंगों में अत्यन्त मनोहर हो गयीं।
Having passed through childhood, Satī attained the first touch of youth, made exceedingly beautiful in every limb through the power of her own austerity.
बाल्यम् (bālyam) — childhoodव्यतीत्य (vyatītya) — having passedसा (sā) — sheप्राप (prāpa) — reachedकिञ्चित् (kiñcit) — somewhatयौवनताम् (yauvanatām) — youthसती (satī) — Satīअतीव (atīva) — exceedinglyतपसा (tapasā) — through austerityअङ्गेन (aṅgena) — in bodyसर्वाङ्गेषु (sarvāṅgeṣu) — in every limbमनोहरा (manoharā) — enchanting
१० दक्षस्तां वीक्ष्य लोकेशः प्रोद्भिन्नान्तर्वयःस्थिताम्। चिंतयामास भर्गाय कथं दास्य इमां सुताम्॥
dakṣastāṃ vīkṣya lokeśaḥ prodbhinnāntarvayaḥsthitām | ciṃtayāmāsa bhargāya kathaṃ dāsya imāṃ sutām ||
लोकपति दक्ष उस कन्या को स्पष्ट रूप से यौवनावस्था को प्राप्त हुआ देखकर विचार करने लगे कि इस पुत्री को शिव जी को किस प्रकार दूँ।
Dakṣa, the lord of the world, beholding her now come of an age whose maturity had visibly broken forth, began to think how he might give this daughter to Bharga.
दक्षः (dakṣaḥ) — Dakṣaताम् (tām) — herवीक्ष्य (vīkṣya) — having seenलोकेशः (lokeśaḥ) — the lord of the worldप्रोद्भिन्नान्तर्वयःस्थिताम् (prodbhinnāntarvayaḥsthitām) — standing at the budding of her youthचिंतयामास (ciṃtayāmāsa) — ponderedभर्गाय (bhargāya) — to Bhargaकथम् (katham) — howदास्ये (dāsye) — shall I giveइमाम् (imām) — thisसुताम् (sutām) — daughter
११ अथ सापि स्वयं भर्गं प्राप्तुमैच्छत्तदान्वहम्। पितुर्मनोगतिं ज्ञात्वा मातुर्निकटमागता॥
atha sāpi svayaṃ bhargaṃ prāptumaicchattadānvaham | piturmanogatiṃ jñātvā māturnikaṭamāgatā ||
तब वे भी स्वयं प्रतिदिन शिव जी को प्राप्त करने की इच्छा करने लगीं और पिता के मनोभाव को जानकर वे अपनी माता के समीप आयीं।
Then she too, day after day, wished of herself to attain Bharga; and, learning her father's inclination of mind, she came near to her mother.
अथ (atha) — thenसा (sā) — sheअपि (api) — tooस्वयम् (svayam) — herselfभर्गम् (bhargam) — Bhargaप्राप्तुम् (prāptum) — to obtainऐच्छत् (aicchat) — desiredतदा (tadā) — thenअन्वहम् (anvaham) — day by dayपितुः (pituḥ) — of her fatherमनोगतिम् (manogatim) — the mind's courseज्ञात्वा (jñātvā) — having knownमातुः (mātuḥ) — of her motherनिकटम् (nikaṭam) — nearआगता (āgatā) — she came
१२ पप्रच्छाज्ञां तपोहेतोः शंकरस्य विशालधीः। मातुः शिवाथ वीरिण्याः सा सती परमेश्वरी॥
papracchājñāṃ tapohetoḥ śaṃkarasya viśāladhīḥ | mātuḥ śivātha vīriṇyāḥ sā satī parameśvarī ||
तब वे विशालबुद्धि सती परमेश्वरी शिवा, शंकर जी को प्राप्त करने के लिये तप करने की अनुमति अपनी माता वीरिणी से माँगने लगीं।
Then that Satī, the supreme goddess Śivā, of vast understanding, asked her mother Vīriṇī's permission, for the sake of austerity, to win Śaṅkara.
पप्रच्छ (papraccha) — she askedआज्ञाम् (ājñām) — leaveतपोहेतोः (tapohetoḥ) — for the sake of austerityशंकरस्य (śaṃkarasya) — for Śaṅkaraविशालधीः (viśāladhīḥ) — of broad understandingमातुः (mātuḥ) — of her motherशिवा (śivā) — Śivāअथ (atha) — thenवीरिण्याः (vīriṇyāḥ) — of Vīriṇīसा (sā) — sheसती (satī) — Satīपरमेश्वरी (parameśvarī) — the supreme Queen
१३ ततः सती महेशानं पतिं प्राप्तुं दृढव्रता। सा तमाराधयामास गृहे मातुरनुज्ञया॥
tataḥ satī maheśānaṃ patiṃ prāptuṃ dṛḍhavratā | sā tamārādhayāmāsa gṛhe māturanujñayā ||
तत्पश्चात् दृढ़व्रता सती महेश्वर को पति रूप में प्राप्त करने के लिये माता की आज्ञा से घर में ही उनकी आराधना करने लगीं।
Then Satī, firm in her vow, to obtain the great lord as her husband, began to worship him at home, with her mother's leave.
ततः (tataḥ) — thenसती (satī) — Satīमहेशानम् (maheśānam) — the great Lordपतिम् (patim) — as husbandप्राप्तुम् (prāptum) — to obtainदृढव्रता (dṛḍhavratā) — firm in vowसा (sā) — sheतम् (tam) — himआराधयामास (ārādhayāmāsa) — propitiatedगृहे (gṛhe) — at homeमातुः (mātuḥ) — of her motherअनुज्ञया (anujñayā) — by the leave
१४ आश्विने मासि नन्दायां तिथावानर्च भक्तितः। गुडौदनैः सलवणैर्हरं नत्वा निनाय तम्॥
āśvine māsi nandāyāṃ tithāvānarca bhaktitaḥ | guḍaudanaiḥ salavaṇairharaṃ natvā nināya tam ||
आश्विन मास में नन्दा तिथियों को भक्तिपूर्वक पूजा करके, गुड़-भात तथा नमक से हर को प्रणामकर उन्होंने वह मास व्यतीत किया।
In the month of Āśvina, on the Nandā tithis, she worshipped with devotion, and, bowing to Hara with jaggery-rice mixed with salt, passed that month.
आश्विने (āśvine) — in Āśvinaमासि (māsi) — monthनन्दायाम् (nandāyām) — on the Nandāतिथौ (tithau) — lunar dayआनर्च (ānarca) — she worshippedभक्तितः (bhaktitaḥ) — with devotionगुडौदनैः (guḍaudanaiḥ) — with rice and jaggeryसलवणैः (salavaṇaiḥ) — with saltहरम् (haram) — Haraनत्वा (natvā) — having bowedनिनाय (nināya) — she passedतम् (tam) — that month
१५ कार्तिकस्य चतुर्दश्यामपूपैः पायसैरपि। समाकीर्णैः समाराध्य सस्मार परमेश्वरम्॥
kārtikasya caturdaśyāmapūpaiḥ pāyasairapi | samākīrṇaiḥ samārādhya sasmāra parameśvaram ||
कार्तिक की चतुर्दशी को अपूप तथा खीर से भरपूर सामग्री से भलीभाँति आराधना करके उन्होंने परमेश्वर का स्मरण किया।
On the fourteenth of Kārtika, having worshipped him abundantly with cakes and also with rice pudding, she called the supreme lord to mind.
कार्तिकस्य (kārtikasya) — of Kārtikaचतुर्दश्याम् (caturdaśyām) — on the fourteenthअपूपैः (apūpaiḥ) — with cakesपायसैः (pāyasaiḥ) — with milk-riceअपि (api) — alsoसमाकीर्णैः (samākīrṇaiḥ) — heaped upसमाराध्य (samārādhya) — having propitiatedसस्मार (sasmāra) — she meditated onपरमेश्वरम् (parameśvaram) — the Supreme Lord
१६ मार्गशीर्षेऽसिताष्टम्यां सतिलैः सयवौदनैः। पूजयित्वा हरं कीलैर्निनाय दिवसान् सती॥
mārgaśīrṣe'sitāṣṭamyāṃ satilaiḥ sayavaudanaiḥ | pūjayitvā haraṃ kīlairnināya divasān satī ||
मार्गशीर्ष की कृष्ण अष्टमी को तिल, यव-मिश्रित चावल तथा कील-सामग्री से हर का पूजनकर सती ने वे दिन व्यतीत किये।
On the dark eighth of Mārgaśīrṣa, Satī passed her days having worshipped Hara with sesame, with rice mixed with barley, and with kīla offerings.
मार्गशीर्षे (mārgaśīrṣe) — in Mārgaśīrṣaअसिताष्टम्याम् (asitāṣṭamyām) — on the dark eighthसतिलैः (satilaiḥ) — with sesameसयवौदनैः (sayavaudanaiḥ) — with barley-riceपूजयित्वा (pūjayitvā) — having worshippedहरम् (haram) — Haraकीलैः (kīlaiḥ) — with fixed observancesनिनाय (nināya) — she passedदिवसान् (divasān) — the daysसती (satī) — Satī
१७ पौषे तु शुक्लसप्तम्यां कृत्वा जागरणं निशि। अपूजयच्छिवं प्रातः कृशरान्नेन सा सती॥
pauṣe tu śuklasaptamyāṃ kṛtvā jāgaraṇaṃ niśi | apūjayacchivaṃ prātaḥ kṛśarānnena sā satī ||
पौष में शुक्ल सप्तमी को रात्रि में जागरण करके सती ने प्रातःकाल खिचड़ी से शिव जी का पूजन किया।
In Pauṣa, on the bright seventh, having kept vigil through the night, that Satī worshipped Śiva in the morning with rice cooked with lentils.
पौषे (pauṣe) — in Pauṣaतु (tu) — indeedशुक्लसप्तम्याम् (śuklasaptamyām) — on the bright seventhकृत्वा (kṛtvā) — having keptजागरणम् (jāgaraṇam) — vigilनिशि (niśi) — at nightअपूजयत् (apūjayat) — she worshippedशिवम् (śivam) — Śivaप्रातः (prātaḥ) — at dawnकृशरान्नेन (kṛśarānnena) — with kṛśara foodसा (sā) — sheसती (satī) — Satī
१८ माघे तु पौर्णमास्यां सा कृत्वा जागरणं निशि। आर्द्रवस्त्रा नदीतीरेऽकरोच्छंकरपूजनम्॥
māghe tu paurṇamāsyāṃ sā kṛtvā jāgaraṇaṃ niśi | ārdravastrā nadītīre'karocchaṃkarapūjanam ||
माघ में पूर्णिमा को रात्रि में जागरण करके, भीगे वस्त्र पहने हुए उन्होंने नदी के तट पर शंकर जी का पूजन किया।
In Māgha, on the full moon, having kept vigil through the night, she, in wet garments, performed the worship of Śaṅkara on the riverbank.
माघे (māghe) — in Māghaतु (tu) — indeedपौर्णमास्याम् (paurṇamāsyām) — on the full-moon dayसा (sā) — sheकृत्वा (kṛtvā) — having keptजागरणम् (jāgaraṇam) — vigilनिशि (niśi) — at nightआर्द्रवस्त्रा (ārdravastrā) — in wet garmentsनदीतीरे (nadītīre) — on the river bankअकरोत् (akarot) — she performedशंकरपूजनम् (śaṃkarapūjanam) — the worship of Śaṅkara
१९ तपस्यासितभूतायां कृत्वा जागरणं निशि। विशेषतः समानर्च शैलूषैः सर्वयामसु॥
tapasyāsitabhūtāyāṃ kṛtvā jāgaraṇaṃ niśi | viśeṣataḥ samānarca śailūṣaiḥ sarvayāmasu ||
फाल्गुन कृष्ण चतुर्दशी को रात्रि में जागरण करके सभी प्रहरों में बिल्वपत्रों से विशेष रूप से उनका पूजन किया।
On the dark fourteenth of Tapasya (Phālguna), having kept vigil through the night, she worshipped him especially, with bilva offerings, through every watch.
तपस्यासितभूतायाम् (tapasyāsitabhūtāyām) — on the dark fourteenth of Phālgunaकृत्वा (kṛtvā) — having keptजागरणम् (jāgaraṇam) — vigilनिशि (niśi) — at nightविशेषतः (viśeṣataḥ) — especiallyसमानर्च (samānarca) — she worshippedशैलूषैः (śailūṣaiḥ) — with dancersसर्वयामसु (sarvayāmasu) — in every watch
२० चैत्रे शुक्लचतुर्दश्यां पलाशैर्दमनैः शिवम्। अपूजयद्विवारात्रौ संस्मरन् सा निनाय तम्॥
caitre śuklacaturdaśyāṃ palāśairdamanaiḥ śivam | apūjayadvivārātrau saṃsmaran sā nināya tam ||
चैत्र शुक्ल चतुर्दशी को पलाश तथा दमनक के फूलों से दिन-रात शिव जी का पूजनकर वे उनका स्मरण करती हुई उस समय को व्यतीत करती थीं।
On the bright fourteenth of Caitra, she worshipped Śiva with palāśa and damanaka flowers day and night, and passed that time calling him constantly to mind.
चैत्रे (caitre) — in Caitraशुक्लचतुर्दश्याम् (śuklacaturdaśyām) — on the bright fourteenthपलाशैः (palāśaiḥ) — with palāśaदमनैः (damanaiḥ) — with damanaशिवम् (śivam) — Śivaअपूजयत् (apūjayat) — she worshippedविवारात्रौ (vivārātrau) — by day and nightसंस्मरन् (saṃsmaran) — rememberingसा (sā) — sheनिनाय (nināya) — passedतम् (tam) — that month
२१ राधशुक्लतृतीयायां तिलाहारयवौदनैः। पूजयित्वा सती रुद्रं गव्यैर्मासं निनाय तम्॥
rādhaśuklatṛtīyāyāṃ tilāhārayavaudanaiḥ | pūjayitvā satī rudraṃ gavyairmāsaṃ nināya tam ||
वैशाख शुक्ल तृतीया को तिलाहार, यव-मिश्रित चावल तथा गोरस से रुद्र का पूजनकर सती ने उस मास को व्यतीत किया।
On the bright third of Rādha (Vaiśākha), having worshipped Rudra with a diet of sesame, with rice and barley, and with the products of the cow, Satī passed that month.
Note"राधशुक्लतृतीयायां" is printed thus in the source for what the facing Hindi gloss identifies as vaiśākha-śukla-tṛtīyā (Akṣaya-tṛtīyā); "राध" is not the ordinary name for the month, but is reproduced verbatim rather than normalized to "वैशाख".
राधशुक्लतृतीयायाम् (rādhaśuklatṛtīyāyām) — on the bright third of Vaiśākhaतिलाहारयवौदनैः (tilāhārayavaudanaiḥ) — with sesame fare and barley-riceपूजयित्वा (pūjayitvā) — having worshippedसती (satī) — Satīरुद्रम् (rudram) — Rudraगव्यैः (gavyaiḥ) — with the products of the cowमासम् (māsam) — the monthनिनाय (nināya) — she passedतम् (tam) — that
२२ ज्येष्ठस्य पूर्णिमायां वै रात्रौ संपूज्य शंकरम्। वसनैर्बृहतीपुष्पैर्निराहारा निनाय तम्॥
jyeṣṭhasya pūrṇimāyāṃ vai rātrau saṃpūjya śaṃkaram | vasanairbṛhatīpuṣpairnirāhārā nināya tam ||
ज्येष्ठ की पूर्णिमा को रात्रि में वस्त्रों तथा भटकटैया के फूलों से शंकर जी का पूजनकर निराहार रहकर उन्होंने वह समय व्यतीत किया।
On the full moon of Jyeṣṭha, having worshipped Śaṅkara at night with garments and with bṛhatī flowers, she, fasting, passed that time.
ज्येष्ठस्य (jyeṣṭhasya) — of Jyeṣṭhaपूर्णिमायाम् (pūrṇimāyām) — on the full-moon dayवै (vai) — indeedरात्रौ (rātrau) — at nightसंपूज्य (saṃpūjya) — having worshippedशंकरम् (śaṃkaram) — Śaṅkaraवसनैः (vasanaiḥ) — with garmentsबृहतीपुष्पैः (bṛhatīpuṣpaiḥ) — with bṛhatī flowersनिराहारा (nirāhārā) — fastingनिनाय (nināya) — she passedतम् (tam) — it
२३ आषाढस्य चतुर्दश्यां शुक्लायां कृष्णवाससा। बृहतीकुसुमैः पूजा रुद्रस्याकारि वै तथा॥
āṣāḍhasya caturdaśyāṃ śuklāyāṃ kṛṣṇavāsasā | bṛhatīkusumaiḥ pūjā rudrasyākāri vai tathā ||
आषाढ़ शुक्ल चतुर्दशी को काले वस्त्र पहनकर उन्होंने उसी प्रकार भटकटैया के फूलों से रुद्र का पूजन किया।
On the bright fourteenth of Āṣāḍha, wearing black garments, the worship of Rudra was likewise performed with bṛhatī flowers.
आषाढस्य (āṣāḍhasya) — of Āṣāḍhaचतुर्दश्याम् (caturdaśyām) — on the fourteenthशुक्लायाम् (śuklāyām) — of the bright halfकृष्णवाससा (kṛṣṇavāsasā) — in a dark garmentबृहतीकुसुमैः (bṛhatīkusumaiḥ) — with bṛhatī blossomsपूजा (pūjā) — the worshipरुद्रस्य (rudrasya) — of Rudraअकारि (akāri) — was performedवै (vai) — indeedतथा (tathā) — likewise
२४ श्रावणस्य सिताष्टम्यां चतुर्दश्यां च सा शिवम्। यज्ञोपवीतैर्वासोभिः पवित्रैरप्यपूजयत्॥
śrāvaṇasya sitāṣṭamyāṃ caturdaśyāṃ ca sā śivam | yajñopavītairvāsobhiḥ pavitrairapyapūjayat ||
श्रावण की शुक्ल अष्टमी तथा चतुर्दशी को उन्होंने यज्ञोपवीत तथा पवित्र वस्त्रों से भी शिव जी का पूजन किया।
On the bright eighth and on the fourteenth of Śrāvaṇa, she worshipped Śiva also with sacred threads and with pure garments.
श्रावणस्य (śrāvaṇasya) — of Śrāvaṇaसिताष्टम्याम् (sitāṣṭamyām) — on the bright eighthचतुर्दश्याम् (caturdaśyām) — on the fourteenthच (ca) — andसा (sā) — sheशिवम् (śivam) — Śivaयज्ञोपवीतैः (yajñopavītaiḥ) — with sacred threadsवासोभिः (vāsobhiḥ) — with garmentsपवित्रैः (pavitraiḥ) — with holy thingsअपि (api) — alsoअपूजयत् (apūjayat) — worshipped
२५ भाद्रे कृष्णत्रयोदश्यां पुष्पैर्नानाविधैः फलैः। संपूज्य च चतुर्दश्यां चकार जलभोजनम्॥
bhādre kṛṣṇatrayodaśyāṃ puṣpairnānāvidhaiḥ phalaiḥ | saṃpūjya ca caturdaśyāṃ cakāra jalabhojanam ||
भाद्रपद कृष्ण त्रयोदशी को विविध पुष्पों तथा फलों से पूजनकर और चतुर्दशी को भी पूजनकर उन्होंने केवल जल का आहार किया।
On the dark thirteenth of Bhādrapada, having worshipped him with flowers and manifold fruits, and again on the fourteenth, she took only water for food.
भाद्रे (bhādre) — in Bhādraकृष्णत्रयोदश्याम् (kṛṣṇatrayodaśyām) — on the dark thirteenthपुष्पैः (puṣpaiḥ) — with flowersनानाविधैः (nānāvidhaiḥ) — of many kindsफलैः (phalaiḥ) — with fruitsसंपूज्य (saṃpūjya) — having worshippedच (ca) — andचतुर्दश्याम् (caturdaśyām) — on the fourteenthचकार (cakāra) — she madeजलभोजनम् (jalabhojanam) — a meal of water
२६ नानाविधैः फलैः पुष्पैः सस्यैस्तत्कालसंभवैः। चक्रे सुनियताहारा जपन्मासे शिवार्चनम्॥
nānāvidhaiḥ phalaiḥ puṣpaiḥ sasyaistatkālasaṃbhavaiḥ | cakre suniyatāhārā japanmāse śivārcanam ||
उस-उस काल में उत्पन्न होनेवाले विविध फल, पुष्प तथा अन्नों से नियमित आहार करती हुई वे जप करते हुए प्रत्येक मास शिवार्चन करती रहीं।
With manifold fruits, flowers and grains, each arising in its own season, disciplined in diet, muttering japa, she performed the worship of Śiva month by month.
नानाविधैः (nānāvidhaiḥ) — of many kindsफलैः (phalaiḥ) — with fruitsपुष्पैः (puṣpaiḥ) — with flowersसस्यैः (sasyaiḥ) — with grainsतत्कालसंभवैः (tatkālasaṃbhavaiḥ) — of that seasonचक्रे (cakre) — she performedसुनियताहारा (suniyatāhārā) — with food strictly restrainedजपन् (japan) — mutteringमासे (māse) — in that monthशिवार्चनम् (śivārcanam) — the worship of Śiva
२७ सर्वमासे सर्वदिने शिवार्चनरता सती। दृढव्रताभवद्देवी स्वेच्छाधृतनराकृतिः॥
sarvamāse sarvadine śivārcanaratā satī | dṛḍhavratābhavaddevī svecchādhṛtanarākṛtiḥ ||
सभी महीनों में तथा सभी दिनों में शिवार्चन में रत रहकर अपनी इच्छा से मनुष्याकृति धारण करनेवाली वे देवी दृढ़व्रता हो गयीं।
In every month, on every day, the goddess Satī, who had assumed human form of her own will, remained devoted to the worship of Śiva, firm in her vow.
सर्वमासे (sarvamāse) — in every monthसर्वदिने (sarvadine) — on every dayशिवार्चनरता (śivārcanaratā) — absorbed in the worship of Śivaसती (satī) — Satīदृढव्रता (dṛḍhavratā) — firm in vowअभवत् (abhavat) — becameदेवी (devī) — the Goddessस्वेच्छाधृतनराकृतिः (svecchādhṛtanarākṛtiḥ) — who had taken human form at her own will
२८ इत्थं नंदाव्रतं कृत्स्नं समाप्य सुसमाहिता। दध्यौ शिवं सती प्रेम्णा निश्चलाभूदनन्यधीः॥
itthaṃ naṃdāvrataṃ kṛtsnaṃ samāpya susamāhitā | dadhyau śivaṃ satī premṇā niścalābhūdananyadhīḥ ||
इस प्रकार सम्पूर्ण नन्दाव्रत को समाप्तकर, भलीभाँति एकाग्रचित्त होकर सती प्रेमपूर्वक शिव जी का ध्यान करने लगीं और अनन्यचित्त होकर निश्चल हो गयीं।
Thus, having completed the entire Nandā vow, well composed in mind, Satī meditated on Śiva with love, and, her thought fixed on him alone, became unmoving.
इत्थम् (ittham) — thusनंदाव्रतम् (naṃdāvratam) — the Nandā vowकृत्स्नम् (kṛtsnam) — entireसमाप्य (samāpya) — having completedसुसमाहिता (susamāhitā) — wholly collectedदध्यौ (dadhyau) — she meditated onशिवम् (śivam) — Śivaसती (satī) — Satīप्रेम्णा (premṇā) — with loveनिश्चला (niścalā) — unwaveringअभूत् (abhūt) — becameअनन्यधीः (ananyadhīḥ) — her mind on nothing else
२९ एतस्मिन्नन्तरे देवा मुनयश्चाखिला मुने। विष्णुं मां च पुरस्कृत्य ययुर्द्रष्टुं सतीतपः॥
etasminnantare devā munayaścākhilā mune | viṣṇuṃ māṃ ca puraskṛtya yayurdraṣṭuṃ satītapaḥ ||
हे मुने! इसी बीच सभी देवता तथा मुनि विष्णु और मुझे आगे करके सती की तपस्या देखने के लिये गये।
In the meantime, O sage, all the gods and sages, placing Viṣṇu and myself at their head, went to behold Satī's austerity.
एतस्मिन् (etasmin) — in thisअन्तरे (antare) — intervalदेवाः (devāḥ) — the godsमुनयः (munayaḥ) — the sagesच (ca) — andअखिलाः (akhilāḥ) — allमुने (mune) — O sageविष्णुम् (viṣṇum) — Viṣṇuमाम् (mām) — meच (ca) — andपुरस्कृत्य (puraskṛtya) — having set at their headययुः (yayuḥ) — wentद्रष्टुम् (draṣṭum) — to seeसतीतपः (satītapaḥ) — Satī's austerity
३० दृष्टागत्य सती देवैर्मूर्ता सिद्धिरिवापरा। शिवध्यानमहामग्ना सिद्धावस्थां गता तदा॥
dṛṣṭāgatya satī devairmūrtā siddhirivāparā | śivadhyānamahāmagnā siddhāvasthāṃ gatā tadā ||
वहाँ आकर देवताओं ने सती को साक्षात् मूर्तिमती सिद्धि के समान देखा। वे उस समय शिवध्यान में अत्यन्त मग्न होकर सिद्धावस्था को प्राप्त हो चुकी थीं।
Come there, Satī was beheld by the gods as though embodied perfection itself, deeply absorbed in meditation on Śiva, and by then arrived at the state of perfect accomplishment.
दृष्टा (dṛṣṭā) — was seenआगत्य (āgatya) — having comeसती (satī) — Satīदेवैः (devaiḥ) — by the godsमूर्ता (mūrtā) — embodiedसिद्धिः (siddhiḥ) — perfectionइव (iva) — as it wereअपरा (aparā) — anotherशिवध्यानमहामग्ना (śivadhyānamahāmagnā) — deeply sunk in meditation on Śivaसिद्धावस्थाम् (siddhāvasthām) — the state of accomplishmentगता (gatā) — having reachedतदा (tadā) — then
३१ चक्रुः सर्वे सुराः सत्यै मुदा साञ्जलयो नतिम्। मुनयश्च नतस्कंधा विष्ण्वाद्याः प्रीतमानसाः॥
cakruḥ sarve surāḥ satyai mudā sāñjalayo natim | munayaśca nataskaṃdhā viṣṇvādyāḥ prītamānasāḥ ||
सभी देवगण प्रसन्नतापूर्वक हाथ जोड़कर सती को नमस्कार करने लगे और विष्णु आदि मुनिगण भी प्रसन्नचित्त होकर सिर झुकाकर नमस्कार करने लगे।
All the gods, joyfully, with joined palms, bowed to Satī, and the sages too, their shoulders bent low, Viṣṇu and the rest, glad of heart.
चक्रुः (cakruḥ) — madeसर्वे (sarve) — allसुराः (surāḥ) — the godsसत्यै (satyai) — to Satīमुदा (mudā) — with joyसाञ्जलयः (sāñjalayaḥ) — with palms joinedनतिम् (natim) — obeisanceमुनयः (munayaḥ) — the sagesच (ca) — andनतस्कंधाः (nataskaṃdhāḥ) — with bowed shouldersविष्ण्वाद्याः (viṣṇvādyāḥ) — Viṣṇu and the restप्रीतमानसाः (prītamānasāḥ) — with gladdened minds
३२ अथ सर्वे सुप्रसन्नाः विष्ण्वाद्याश्च सुरर्षयः। प्रशशंसुस्तपस्तस्याः सत्यास्तस्मात्सविस्मयाः॥
atha sarve suprasannāḥ viṣṇvādyāśca surarṣayaḥ | praśaśaṃsustapastasyāḥ satyāstasmātsavismayāḥ ||
तब विष्णु आदि तथा देवर्षिगण अत्यन्त प्रसन्न होकर एवं आश्चर्यचकित होकर उन सती की तपस्या की प्रशंसा करने लगे।
Then all, greatly pleased — Viṣṇu and the rest, and the divine sages — astonished at that, praised the austerity of that Satī.
अथ (atha) — thenसर्वे (sarve) — allसुप्रसन्नाः (suprasannāḥ) — well pleasedविष्ण्वाद्याः (viṣṇvādyāḥ) — Viṣṇu and the restच (ca) — andसुरर्षयः (surarṣayaḥ) — the divine sagesप्रशशंसुः (praśaśaṃsuḥ) — extolledतपः (tapaḥ) — the austerityतस्याः (tasyāḥ) — of hersसत्याः (satyāḥ) — of Satīतस्मात् (tasmāt) — on that accountसविस्मयाः (savismayāḥ) — filled with wonder
३३ ततः प्रणम्य तां देवीं पुनस्ते मुनयः सुराः। जग्मुर्गिरिवरं सद्यः कैलासं शिववल्लभम्॥
tataḥ praṇamya tāṃ devīṃ punaste munayaḥ surāḥ | jagmurgirivaraṃ sadyaḥ kailāsaṃ śivavallabham ||
तत्पश्चात् उन देवी को पुनः प्रणाम करके वे मुनि तथा देवगण शीघ्र ही शिव जी के प्रिय श्रेष्ठ पर्वत कैलास को चले गये।
Then, having bowed once more to that goddess, those sages and gods went at once to the best of mountains, Kailāsa, dear to Śiva.
ततः (tataḥ) — thenप्रणम्य (praṇamya) — having bowedताम् (tām) — to herदेवीम् (devīm) — the Goddessपुनः (punaḥ) — againते (te) — theyमुनयः (munayaḥ) — the sagesसुराः (surāḥ) — the godsजग्मुः (jagmuḥ) — wentगिरिवरम् (girivaram) — to the best of mountainsसद्यः (sadyaḥ) — at onceकैलासम् (kailāsam) — Kailāsaशिववल्लभम् (śivavallabham) — dear to Śiva
३४ सावित्रीसहितश्चाहं सह लक्ष्म्या मुदान्वितः। वासुदेवोऽपि भगवाञ्जगामाथ हरान्तिकम्॥
sāvitrīsahitaścāhaṃ saha lakṣmyā mudānvitaḥ | vāsudevo'pi bhagavāñjagāmātha harāntikam ||
सावित्री के साथ मैं तथा लक्ष्मी के साथ भगवान् वासुदेव भी प्रसन्नतापूर्वक हर के समीप गये।
I, together with Sāvitrī, and the blessed Vāsudeva too, together with Lakṣmī, joyfully went to the presence of Hara.
सावित्रीसहितः (sāvitrīsahitaḥ) — together with Sāvitrīच (ca) — andअहम् (aham) — Iसह (saha) — withलक्ष्म्या (lakṣmyā) — Lakṣmīमुदान्वितः (mudānvitaḥ) — filled with joyवासुदेवः (vāsudevaḥ) — Vāsudevaअपि (api) — alsoभगवान् (bhagavān) — the Lordजगाम (jagāma) — wentअथ (atha) — thenहरान्तिकम् (harāntikam) — to the presence of Hara
३५ गत्वा तत्र प्रभुं दृष्ट्वा सुप्रणम्य ससंभ्रमाः। तुष्टुवुर्विविधैः स्तोत्रैः करौ बद्ध्वा विनम्रकाः॥
gatvā tatra prabhuṃ dṛṣṭvā supraṇamya sasaṃbhramāḥ | tuṣṭuvurvividhaiḥ stotraiḥ karau baddhvā vinamrakāḥ ||
वहाँ जाकर प्रभु का दर्शनकर तथा चकित होकर सभी ने भलीभाँति प्रणाम किया और हाथ जोड़कर विनम्रतापूर्वक विविध स्तोत्रों से उनकी स्तुति की।
Having gone there and beheld the lord, all, in wonder, bowed low, and, joining their hands, humbly praised him with manifold hymns.
गत्वा (gatvā) — having goneतत्र (tatra) — thereप्रभुम् (prabhum) — the Lordदृष्ट्वा (dṛṣṭvā) — having seenसुप्रणम्य (supraṇamya) — having bowed lowससंभ्रमाः (sasaṃbhramāḥ) — in aweतुष्टुवुः (tuṣṭuvuḥ) — they praised himविविधैः (vividhaiḥ) — with manyस्तोत्रैः (stotraiḥ) — hymnsकरौ (karau) — the handsबद्ध्वा (baddhvā) — having joinedविनम्रकाः (vinamrakāḥ) — humbly bent
३६ नमो भगवते तुभ्यं यत एतच्चराचरम्। पुरुषाय महेशाय परेशाय महात्मने॥
namo bhagavate tubhyaṃ yata etaccarācaram | puruṣāya maheśāya pareśāya mahātmane ||
आपको नमस्कार है, हे भगवन्! जिनसे यह चराचर जगत् उत्पन्न हुआ है, उन पुरुष, महेश, परेश तथा महात्मा आपको नमस्कार है।
Salutation to you, blessed lord, from whom this whole moving and unmoving world arises — to the puruṣa, the great lord, the supreme lord, the great soul.
नमः (namaḥ) — homageभगवते (bhagavate) — to the Lordतुभ्यम् (tubhyam) — to youयतः (yataḥ) — from whomएतत् (etat) — thisचराचरम् (carācaram) — moving and unmoving worldपुरुषाय (puruṣāya) — to the Personमहेशाय (maheśāya) — to the great Lordपरेशाय (pareśāya) — to the supreme Lordमहात्मने (mahātmane) — to the great-souled
३७ आदिबीजाय सर्वेषां चिद्रूपाय पराय च। ब्रह्मणे निर्विकाराय प्रकृतेः पुरुषस्य च॥
ādibījāya sarveṣāṃ cidrūpāya parāya ca | brahmaṇe nirvikārāya prakṛteḥ puruṣasya ca ||
सबके आदि बीज, चित्स्वरूप तथा परे, ब्रह्मस्वरूप, निर्विकार तथा प्रकृति एवं पुरुष से भी परे आपको नमस्कार है।
To the primal seed of all things, to the one of the form of consciousness and the supreme, to the changeless Brahman, and to the one who is beyond both Prakṛti and Puruṣa.
आदिबीजाय (ādibījāya) — to the primal seedसर्वेषाम् (sarveṣām) — of allचिद्रूपाय (cidrūpāya) — whose form is consciousnessपराय (parāya) — supremeच (ca) — andब्रह्मणे (brahmaṇe) — to Brahmanनिर्विकाराय (nirvikārāya) — unchangingप्रकृतेः (prakṛteḥ) — of Prakṛtiपुरुषस्य (puruṣasya) — of Puruṣaच (ca) — and
३८ य इदं प्रतिपच्येदं येनेदं विचकास्ति हि। यस्मादिदं यतश्चेदं यस्येदं त्वं च यत्रतः॥
ya idaṃ pratipacyedaṃ yenedaṃ vicakāsti hi | yasmādidaṃ yataścedaṃ yasyedaṃ tvaṃ ca yatrataḥ ||
जो स्वयं इस जगत्रूप से प्रतीत होते हैं, जिनसे यह जगत् प्रकाशित होता है, जिनसे यह उत्पन्न हुआ है, जिनका यह सब कुछ है तथा जिनके आधार पर यह स्थित है, वे आप ही हैं।
You who take on this world, by whom this world truly shines forth, from whom this world arises, and from which cause, whose this world is, and in whom it is grounded.
यः (yaḥ) — whoइदम् (idam) — thisप्रतिपद्येत (pratipadyeta) — pervadesइदम् (idam) — thisयेन (yena) — by whomइदम् (idam) — thisविचकास्ति (vicakāsti) — shines forthहि (hi) — indeedयस्मात् (yasmāt) — from whomइदम् (idam) — thisयतः (yataḥ) — whenceच (ca) — andइदम् (idam) — thisयस्य (yasya) — whoseइदम् (idam) — this isत्वम् (tvam) — youच (ca) — andयत्रतः (yatrataḥ) — in whom
३९ योऽस्मात्परस्माच्च परो निर्विकारी महाप्रभुः। ईक्षते यः स्वात्मनीदं तं नताः स्म स्वयंभुवम्॥
yo'smātparasmācca paro nirvikārī mahāprabhuḥ | īkṣate yaḥ svātmanīdaṃ taṃ natāḥ sma svayaṃbhuvam ||
जो इस परसे भी परे, निर्विकार तथा महाप्रभु हैं और जो इस सम्पूर्ण जगत् को अपनी आत्मा में ही देखते हैं, उन स्वयंभू परमेश्वर को हम नमस्कार करते हैं।
He who is beyond even that which is beyond, the changeless great lord, who beholds this whole world within his own self — to that self-existent one we bow.
यः (yaḥ) — whoअस्मात् (asmāt) — than thisपरस्मात् (parasmāt) — than the highestच (ca) — andपरः (paraḥ) — higherनिर्विकारी (nirvikārī) — unchangingमहाप्रभुः (mahāprabhuḥ) — the great Lordईक्षते (īkṣate) — beholdsयः (yaḥ) — whoस्वात्मनि (svātmani) — in his own Selfइदम् (idam) — this allतम् (tam) — himनताः स्म (natāḥ sma) — we bow toस्वयंभुवम् (svayaṃbhuvam) — the self-existent
४० अविद्धदृक् परः साक्षी सर्वात्मानेकरूपधृक्। आत्मभूतः परब्रह्म तपन्तं शरणं गताः॥
aviddhadṛk paraḥ sākṣī sarvātmānekarūpadhṛk | ātmabhūtaḥ parabrahma tapantaṃ śaraṇaṃ gatāḥ ||
जिनकी दृष्टि कभी बाधित नहीं होती, जो परम साक्षी, सर्वात्मा, अनेक रूप धारण करनेवाले, आत्मस्वरूप तथा परब्रह्म हैं, तप करते हुए उन आपकी हम शरण में आये हैं।
Of unimpaired vision, the supreme witness, the self of all, bearing manifold forms, become the self of all, the supreme Brahman — we have gone for refuge to you, the ascetic.
अविद्धदृक् (aviddhadṛk) — of unpierced visionपरः (paraḥ) — supremeसाक्षी (sākṣī) — the witnessसर्वात्मा (sarvātmā) — the Self of allअनेकरूपधृक् (anekarūpadhṛk) — bearer of many formsआत्मभूतः (ātmabhūtaḥ) — self-existentपरब्रह्म (parabrahma) — the supreme Brahmanतपन्तम् (tapantam) — who blazesशरणम् (śaraṇam) — to refugeगताः (gatāḥ) — we have come
४१ न यस्य देवा ऋषयः सिद्धाश्च न विदुः पदम्। कः पुनर्जंतुरपरो ज्ञातुमर्हति वेदितुम्॥
na yasya devā ṛṣayaḥ siddhāśca na viduḥ padam | kaḥ punarjaṃturaparo jñātumarhati veditum ||
जिनके पद को देवता, ऋषि तथा सिद्ध भी नहीं जानते, फिर उनसे भिन्न अन्य कोई प्राणी उन्हें जानने या समझने में किस प्रकार समर्थ हो सकता है?
Whose state even the gods, the sages and the perfected ones do not know — what other lesser creature, then, is fit to know or perceive it?
न (na) — notयस्य (yasya) — whoseदेवाः (devāḥ) — the godsऋषयः (ṛṣayaḥ) — the seersसिद्धाः (siddhāḥ) — the Siddhasच (ca) — andन (na) — notविदुः (viduḥ) — knowपदम् (padam) — the stationकः (kaḥ) — whoपुनः (punaḥ) — thenजंतुः (jaṃtuḥ) — a creatureअपरः (aparaḥ) — otherज्ञातुम् (jñātum) — to knowअर्हति (arhati) — is ableवेदितुम् (veditum) — to understand
४२ दिदृक्षवो यस्य पदं मुक्तसङ्गाः सुसाधवः। चरन्ति सुगतिर्नस्त्वं सलोकव्रतमव्रणम्॥
didṛkṣavo yasya padaṃ muktasaṅgāḥ susādhavaḥ | caranti sugatirnastvaṃ salokavratamavraṇam ||
जिनके पद को देखने की इच्छा से आसक्तिरहित उत्तम साधुजन लोकव्रत का निर्दोष आचरण करते हैं, वे आप ही हमारी उत्तम गति हैं।
Wishing to see whose state, the good and truly holy ones, free of all attachment, undertake their flawless vow together with those of like conduct — you are our true goal.
दिदृक्षवः (didṛkṣavaḥ) — longing to seeयस्य (yasya) — whoseपदम् (padam) — stationमुक्तसङ्गाः (muktasaṅgāḥ) — freed of attachmentसुसाधवः (susādhavaḥ) — the truly goodचरन्ति (caranti) — wanderसुगतिः (sugatiḥ) — the good goalनः (naḥ) — ourत्वम् (tvam) — youसलोकव्रतम् (salokavratam) — the vow shared with the worldsअव्रणम् (avraṇam) — unblemished
४३ त्वज्जन्मादिविकारा नो विद्यन्ते केऽपि दुःखदाः। तथापि मायया त्वं हि गृह्णासि कृपया च तान्॥
tvajjanmādivikārā no vidyante ke'pi duḥkhadāḥ | tathāpi māyayā tvaṃ hi gṛhṇāsi kṛpayā ca tān ||
आपमें जन्मादि दुःखदायी कोई विकार नहीं होते, फिर भी आप अपनी माया से तथा कृपापूर्वक उन्हें ग्रहण करते हैं।
No transformations whatsoever, beginning with birth, that bring sorrow, exist in you; and yet, through your māyā, and out of compassion, you take them on.
त्वत् (tvat) — in youजन्मादिविकाराः (janmādivikārāḥ) — the changes of birth and the restनो (no) — notविद्यन्ते (vidyante) — existके अपि (ke api) — any at allदुःखदाः (duḥkhadāḥ) — giving sorrowतथापि (tathāpi) — yetमायया (māyayā) — through māyāत्वम् (tvam) — youहि (hi) — indeedगृह्णासि (gṛhṇāsi) — take them onकृपया (kṛpayā) — out of compassionच (ca) — andतान् (tān) — them
४४ तस्मै नमः परेशाय तुभ्यमाश्चर्यकर्मणे। नमो गिरां विदूराय ब्रह्मणे परमात्मने॥
tasmai namaḥ pareśāya tubhyamāścaryakarmaṇe | namo girāṃ vidūrāya brahmaṇe paramātmane ||
आश्चर्यमय कर्म करनेवाले उन परमेश्वर आपको नमस्कार है। वाणी से सर्वथा परे, ब्रह्मस्वरूप परमात्मा आपको नमस्कार है।
Salutation to that supreme lord, to you of wondrous deeds; salutation to the one far beyond speech, to Brahman, the supreme self.
तस्मै (tasmai) — to himनमः (namaḥ) — homageपरेशाय (pareśāya) — to the supreme Lordतुभ्यम् (tubhyam) — to youआश्चर्यकर्मणे (āścaryakarmaṇe) — of wondrous deedsनमः (namaḥ) — homageगिराम् (girām) — of wordsविदूराय (vidūrāya) — far beyondब्रह्मणे (brahmaṇe) — to Brahmanपरमात्मने (paramātmane) — to the supreme Self
४५ अरूपायोरुरूपाय परायानन्तशक्तये। त्रिलोकपतये सर्वसाक्षिणे सर्वगाय च॥
arūpāyorurūpāya parāyānantaśaktaye | trilokapataye sarvasākṣiṇe sarvagāya ca ||
रूपरहित होते हुए भी विशाल रूपवाले, परात्पर, अनन्त शक्तिवाले, त्रिलोकपति, सर्वसाक्षी तथा सर्वव्यापी आपको नमस्कार है।
To the formless one who bears vast form, the supreme, of infinite power; to the lord of the three worlds, the witness of all, and to the all-pervading one.
अरूपाय (arūpāya) — to the formlessउरुरूपाय (ururūpāya) — of vast formपराय (parāya) — supremeअनन्तशक्तये (anantaśaktaye) — of endless powerत्रिलोकपतये (trilokapataye) — Lord of the three worldsसर्वसाक्षिणे (sarvasākṣiṇe) — witness of allसर्वगाय (sarvagāya) — all-pervadingच (ca) — and
४६ नम आत्मप्रदीपाय निर्वाणसुखसंपदे। ज्ञानात्मने नमस्तेऽस्तु व्यापकायेश्वराय च॥
nama ātmapradīpāya nirvāṇasukhasaṃpade | jñānātmane namaste'stu vyāpakāyeśvarāya ca ||
आत्मप्रकाशस्वरूप तथा निर्वाणसुखरूपी सम्पत्तिवाले आपको नमस्कार है। ज्ञानस्वरूप तथा व्यापक ईश्वर आपको नमस्कार हो।
Salutation to you, the self-luminous, the wealth of the bliss of liberation; salutation to you, whose nature is knowledge, the pervading lord.
नमः (namaḥ) — homageआत्मप्रदीपाय (ātmapradīpāya) — to the lamp of the Selfनिर्वाणसुखसंपदे (nirvāṇasukhasaṃpade) — the wealth of the bliss of releaseज्ञानात्मने (jñānātmane) — whose self is knowledgeनमस्ते (namaste) — homage to youअस्तु (astu) — beव्यापकाय (vyāpakāya) — all-pervadingईश्वराय (īśvarāya) — the Lordच (ca) — and
४७ नैष्कर्म्येण सुलभ्याय कैवल्यपतये नमः। पुरुषाय परेशाय नमस्ते सर्वदाय च॥
naiṣkarmyeṇa sulabhyāya kaivalyapataye namaḥ | puruṣāya pareśāya namaste sarvadāya ca ||
निष्कर्म भाव से सुलभ कैवल्यपति को नमस्कार है। पुरुष, परेश तथा सब कुछ देनेवाले आपको नमस्कार है।
Salutation to the lord of absolute oneness, easily attained through actionlessness; salutation to you, the puruṣa, the supreme lord, the giver of all.
नैष्कर्म्येण (naiṣkarmyeṇa) — by actionlessnessसुलभ्याय (sulabhyāya) — easily wonकैवल्यपतये (kaivalyapataye) — Lord of absolute releaseनमः (namaḥ) — homageपुरुषाय (puruṣāya) — to the Personपरेशाय (pareśāya) — the supreme Lordनमस्ते (namaste) — homage to youसर्वदाय (sarvadāya) — giver of allच (ca) — and
४८ क्षेत्रज्ञायात्मरूपाय सर्वप्रत्ययहेतवे॥
kṣetrajñāyātmarūpāya sarvapratyayahetave ||
क्षेत्रज्ञ, आत्मस्वरूप तथा सभी प्रत्ययों के हेतुभूत आपको नमस्कार है।
To the knower of the field, of the very form of the self, the cause of all cognition.
क्षेत्रज्ञाय (kṣetrajñāya) — to the knower of the fieldआत्मरूपाय (ātmarūpāya) — whose form is the Selfसर्वप्रत्ययहेतवे (sarvapratyayahetave) — the cause of every cognition
४९ सर्वाध्यक्षाय महते मूलप्रकृतये नमः। पुरुषाय परेशाय नमस्ते सर्वदाय च॥
sarvādhyakṣāya mahate mūlaprakṛtaye namaḥ | puruṣāya pareśāya namaste sarvadāya ca ||
सबके अध्यक्ष, महान् तथा मूलप्रकृतिस्वरूप आपको नमस्कार है। पुरुष, परेश तथा सब कुछ देनेवाले आपको नमस्कार है।
Salutation to the overseer of all, the great one, the root Prakṛti; salutation to you, the puruṣa, the supreme lord, the giver of all.
सर्वाध्यक्षाय (sarvādhyakṣāya) — to the overseer of allमहते (mahate) — to the greatमूलप्रकृतये (mūlaprakṛtaye) — to the root natureनमः (namaḥ) — homageपुरुषाय (puruṣāya) — to the Personपरेशाय (pareśāya) — the supreme Lordनमस्ते (namaste) — homage to youसर्वदाय (sarvadāya) — giver of allच (ca) — and
५० त्रिनेत्रायेषुवक्त्राय सदाभासाय ते नमः। सर्वेन्द्रियगुणद्रष्ट्रे निष्कारण नमोऽस्तु ते॥
trinetrāyeṣuvaktrāya sadābhāsāya te namaḥ | sarvendriyaguṇadraṣṭre niṣkāraṇa namo'stu te ||
त्रिनेत्र, पंचमुखवाले तथा सदा प्रकाशस्वरूप आपको नमस्कार है। हे कारणरहित! सभी इन्द्रियों तथा गुणों के द्रष्टा आपको नमस्कार है।
Salutation to you, three-eyed, five-faced, ever radiant; salutation be to you, causeless one, the witness of all the senses and the guṇas.
त्रिनेत्राय (trinetrāya) — to the three-eyedइषुवक्त्राय (iṣuvaktrāya) — with the arrow at his faceसदाभासाय (sadābhāsāya) — ever shiningते (te) — to youनमः (namaḥ) — homageसर्वेन्द्रियगुणद्रष्ट्रे (sarvendriyaguṇadraṣṭre) — the seer of all the senses and qualitiesनिष्कारण (niṣkāraṇa) — O causeless oneनमः (namaḥ) — homageअस्तु (astu) — beते (te) — to you
५१ त्रिलोककारणायाथापवर्गाय नमो नमः। अपवर्गप्रदायाशु शरणागततारिणे॥
trilokakāraṇāyāthāpavargāya namo namaḥ | apavargapradāyāśu śaraṇāgatatāriṇe ||
त्रिलोक के कारणस्वरूप तथा मोक्षस्वरूप आपको बार-बार नमस्कार है। शीघ्र ही मोक्ष देनेवाले तथा शरणागत की रक्षा करनेवाले आपको नमस्कार है।
Salutation, salutation to the cause of the three worlds, and to liberation itself; to the giver of liberation, who swiftly delivers those who take refuge.
त्रिलोककारणाय (trilokakāraṇāya) — to the cause of the three worldsअथ (atha) — andअपवर्गाय (apavargāya) — to release itselfनमः नमः (namaḥ namaḥ) — homage, homageअपवर्गप्रदाय (apavargapradāya) — giver of releaseआशु (āśu) — swiftlyशरणागततारिणे (śaraṇāgatatāriṇe) — deliverer of those who take refuge
५२ सर्वाम्नायागमानां चोदधये परमेष्ठिने। परायणाय भक्तानां गुणानां च नमोऽस्तु ते॥
sarvāmnāyāgamānāṃ codadhaye parameṣṭhine | parāyaṇāya bhaktānāṃ guṇānāṃ ca namo'stu te ||
सम्पूर्ण वेद तथा आगमशास्त्रों के समुद्र, परमेष्ठी तथा भक्तों और गुणों के परम आश्रय आपको नमस्कार हो।
To the ocean of all the Vedas and Āgamas, to the one seated in the highest place; salutation be to you, the final refuge of devotees and of the guṇas.
सर्वाम्नायागमानाम् (sarvāmnāyāgamānām) — of all traditions and Āgamasच (ca) — andउदधये (udadhaye) — the oceanपरमेष्ठिने (parameṣṭhine) — to the highestपरायणाय (parāyaṇāya) — the final refugeभक्तानाम् (bhaktānām) — of devoteesगुणानाम् (guṇānām) — of the qualitiesच (ca) — andनमः (namaḥ) — homageअस्तु (astu) — beते (te) — to you
५३ नमो गुणारणिच्छन्नचिदूष्माय महेश्वर। मूढदुष्प्रापरूपाय ज्ञानिहृद्वासिने सदा॥
namo guṇāraṇicchannacidūṣmāya maheśvara | mūḍhaduṣprāparūpāya jñānihṛdvāsine sadā ||
हे महेश्वर! गुणरूपी अरणी से आच्छन्न चित्स्वरूप अग्नि के समान, मूर्खों के लिये दुष्प्राप्य रूपवाले तथा सदा ज्ञानियों के हृदय में निवास करनेवाले आपको नमस्कार है।
O great lord, salutation to you, the heat of consciousness concealed within the kindling-wood of the guṇas, of a form hard for the deluded to attain, ever dwelling in the hearts of the wise.
नमः (namaḥ) — homageगुणारणिच्छन्नचिदूष्माय (guṇāraṇicchannacidūṣmāya) — whose heat of consciousness lies hidden in the kindling-wood of the qualitiesमहेश्वर (maheśvara) — O Maheśvaraमूढदुष्प्रापरूपाय (mūḍhaduṣprāparūpāya) — whose form the dull cannot reachज्ञानिहृद्वासिने (jñānihṛdvāsine) — dwelling in the heart of the knowingसदा (sadā) — ever
५४ पशुपाशविमोक्षाय भक्तसन्मुक्तिदाय च। स्वप्रकाशाय नित्यायाव्ययायाजस्रसंविदे॥ प्रत्यग्द्रष्ट्रेऽविकाराय परमैश्वर्यधारिणे।
paśupāśavimokṣāya bhaktasanmuktidāya ca | svaprakāśāya nityāyāvyayāyājasrasaṃvide | pratyagdraṣṭre'vikārāya paramaiśvaryadhāriṇe ||
पशुओं को पाश से मुक्त करनेवाले तथा भक्तों को सन्मुक्ति देनेवाले, स्वप्रकाशस्वरूप, नित्य, अव्यय तथा निरन्तर ज्ञानस्वरूप आपको नमस्कार है — प्रत्यक् द्रष्टा, अविकारी तथा परम ऐश्वर्य धारण करनेवाले आपको भी नमस्कार है।
To the releaser of bound souls from their fetters, and the giver of true liberation to devotees; to the self-luminous, eternal, imperishable one, of unceasing awareness — to the inward seer, changeless, the bearer of supreme sovereignty.
NoteThe source appends an extra, unnumbered half-verse ("प्रत्यग्द्रष्ट्रेऽविकाराय परमैश्वर्यधारिणे।") after verse 54, without a matching second pāda or its own number — the facing translation covers it together with 53-54 as "५३-५४½". Reproduced as a third line here rather than silently dropped or given a false number.
पशुपाशविमोक्षाय (paśupāśavimokṣāya) — to the loosener of the fetters of the bound soulभक्तसन्मुक्तिदाय (bhaktasanmuktidāya) — giver of true release to devoteesच (ca) — andस्वप्रकाशाय (svaprakāśāya) — self-luminousनित्याय (nityāya) — eternalअव्ययाय (avyayāya) — imperishableअजस्रसंविदे (ajasrasaṃvide) — of unceasing awarenessप्रत्यग्द्रष्ट्रे (pratyagdraṣṭre) — the inward seerअविकाराय (avikārāya) — unchangingपरमैश्वर्यधारिणे (paramaiśvaryadhāriṇe) — bearer of supreme sovereignty
५५ यं भजन्ति चतुर्वर्गं कामयन्तीष्टसद्गतिम्। सोऽभूदकरुणस्त्वं नः प्रसन्नो भव ते नमः॥
yaṃ bhajanti caturvargaṃ kāmayantīṣṭasadgatim | so'bhūdakaruṇastvaṃ naḥ prasanno bhava te namaḥ ||
जिनका लोग चारों पुरुषार्थों तथा अपनी अभीष्ट सद्गति की कामना से भजन करते हैं, वे ही आप हमारे प्रति दयारहित कैसे हो गये? हम पर प्रसन्न हों, आपको नमस्कार है।
He whom people worship, desiring the fourfold aim of life and their own longed-for good end — how have you become without compassion for us? Be gracious; salutation to you.
यम् (yam) — whomभजन्ति (bhajanti) — they worshipचतुर्वर्गम् (caturvargam) — the fourfold aimकामयन्ति (kāmayanti) — desiringइष्टसद्गतिम् (iṣṭasadgatim) — the good goal they wishसः (saḥ) — heअभूत् (abhūt) — has becomeअकरुणः (akaruṇaḥ) — without compassionत्वम् (tvam) — youनः (naḥ) — to usप्रसन्नः (prasannaḥ) — graciousभव (bhava) — beते (te) — to youनमः (namaḥ) — homage
५६ एकान्तिनः कञ्चनार्थं भक्ता वांछन्ति यस्य न। केवलं चरितं ते ते गायन्ति परमङ्गलम्॥
ekāntinaḥ kañcanārthaṃ bhaktā vāṃchanti yasya na | kevalaṃ caritaṃ te te gāyanti paramaṅgalam ||
आपके अनन्य भक्त आपसे किसी भी वस्तु की इच्छा नहीं करते, वे तो केवल आपके परम मंगलमय चरित्र को ही गाते हैं।
Your single-minded devotees desire from you no object whatsoever; they only sing of your supremely auspicious deeds.
एकान्तिनः (ekāntinaḥ) — the single-heartedकञ्चन (kañcana) — anyअर्थम् (artham) — objectभक्ताः (bhaktāḥ) — devoteesवांछन्ति (vāṃchanti) — desireयस्य (yasya) — whoseन (na) — notकेवलम् (kevalam) — onlyचरितम् (caritam) — the deedsते (te) — yourते (te) — theyगायन्ति (gāyanti) — singपरमङ्गलम् (paramaṅgalam) — supremely auspicious
५७ अक्षरं परमं ब्रह्म तमव्यक्ताकृतिं विभुम्। अध्यात्मयोगगम्यं त्वां परिपूर्णं स्तुमो वयम्॥
akṣaraṃ paramaṃ brahma tamavyaktākṛtiṃ vibhum | adhyātmayogagamyaṃ tvāṃ paripūrṇaṃ stumo vayam ||
हम उन अविनाशी, परब्रह्म, अव्यक्ताकृति, व्यापक, अध्यात्मयोग से जाननेयोग्य तथा परिपूर्ण आपकी स्तुति करते हैं।
We praise you, the imperishable, the supreme Brahman, of unmanifest form, all-pervading, attainable through the yoga of the inner self, wholly complete.
अक्षरम् (akṣaram) — imperishableपरमम् (paramam) — supremeब्रह्म (brahma) — Brahmanतम् (tam) — himअव्यक्ताकृतिम् (avyaktākṛtim) — of unmanifest shapeविभुम् (vibhum) — all-pervadingअध्यात्मयोगगम्यम् (adhyātmayogagamyam) — reached by the yoga of the inner Selfत्वाम् (tvām) — youपरिपूर्णम् (paripūrṇam) — wholly completeस्तुमः (stumaḥ) — we praiseवयम् (vayam) — we
५८ अतीन्द्रियमनाधारं सर्वाधारमहेतुकम्। अनन्तमाद्यं सूक्ष्मं त्वां प्रणमामोऽखिलेश्वर॥
atīndriyamanādhāraṃ sarvādhāramahetukam | anantamādyaṃ sūkṣmaṃ tvāṃ praṇamāmo'khileśvara ||
हे अखिलेश्वर! इन्द्रियों से परे, स्वयं निराधार होते हुए भी सबके आधार, हेतुरहित, अनन्त, आद्य तथा सूक्ष्म आपको हम प्रणाम करते हैं।
O lord of all, we bow to you, beyond the senses, without support yourself yet the support of all, without cause, infinite, the first, and subtle.
अतीन्द्रियम् (atīndriyam) — beyond the sensesअनाधारम् (anādhāram) — without supportसर्वाधारम् (sarvādhāram) — the support of allअहेतुकम् (ahetukam) — without causeअनन्तम् (anantam) — endlessआद्यम् (ādyam) — primevalसूक्ष्मम् (sūkṣmam) — subtleत्वाम् (tvām) — youप्रणमामः (praṇamāmaḥ) — we bow toअखिलेश्वर (akhileśvara) — O Lord of all
५९ हर्यादयोऽखिला देवास्तथा लोकाश्चराचराः। नामरूपविभेदेन फल्व्या च कलया कृताः॥
haryādayo'khilā devāstathā lokāścarācarāḥ | nāmarūpavibhedena phalvyā ca kalayā kṛtāḥ ||
हरि आदि सभी देवता तथा यह चराचर जगत् आपकी तुच्छ-सी एक कला मात्र से नाम-रूप के भेद द्वारा रचे गये हैं।
Hari and all the other gods, and likewise the worlds, moving and unmoving, have been fashioned, distinguished by name and form, by a mere trifling portion of you.
Note"फल्व्या" is printed thus, apparently related to फल्गु ("trifling"), matching the facing gloss "तुच्छ कलामात्र"; reproduced verbatim rather than normalized.
हर्यादयः (haryādayaḥ) — Hari and the restअखिलाः (akhilāḥ) — allदेवाः (devāḥ) — the godsतथा (tathā) — likewiseलोकाः (lokāḥ) — the worldsचराचराः (carācarāḥ) — moving and unmovingनामरूपविभेदेन (nāmarūpavibhedena) — by division of name and formफल्व्या (phalvyā) — by a slightच (ca) — andकलया (kalayā) — fractionकृताः (kṛtāḥ) — have been made
६० यथार्चिषोऽग्नेः सवितुर्यान्ति निर्यान्ति वासकृत्। गभस्तयस्तथायं वै प्रवाहो गौण उच्यते॥
yathārciṣo'gneḥ savituryānti niryānti vāsakṛt | gabhastayastathāyaṃ vai pravāho gauṇa ucyate ||
जिस प्रकार अग्नि की चिनगारियाँ तथा प्रकाश करनेवाले सूर्य की किरणें निकलती और लीन होती रहती हैं, उसी प्रकार यह सृष्टिप्रवाह गौण कहा जाता है।
Just as the sparks of fire, and the rays of the sun, the giver of light, go forth and return again, so too is this stream of creation called a secondary, derivative thing.
यथा (yathā) — asअर्चिषः (arciṣaḥ) — the flamesअग्नेः (agneḥ) — of fireसवितुः (savituḥ) — of the sunयान्ति (yānti) — go forthनिर्यान्ति (niryānti) — issue outवासकृत् (vāsakṛt) — again and againगभस्तयः (gabhastayaḥ) — the raysतथा (tathā) — soअयम् (ayam) — thisवै (vai) — indeedप्रवाहः (pravāhaḥ) — streamगौणः (gauṇaḥ) — secondaryउच्यते (ucyate) — is called
६१ न त्वं देवोऽसुरो मर्त्यो न तिर्यङ् न द्विजः प्रभो। न स्त्री न षंढो न पुमान्सदसन्न च किंचन॥
na tvaṃ devo'suro martyo na tiryaṅ na dvijaḥ prabho | na strī na ṣaṃḍho na pumānsadasanna ca kiṃcana ||
हे प्रभो! आप न देवता हैं, न असुर, न मनुष्य, न पशु-पक्षी, न द्विज हैं; न स्त्री, न नपुंसक, न पुरुष हैं; और न सत्, न असत्, न ही कुछ और हैं।
O lord, you are not a god, not a demon, not a mortal, not an animal, not a twice-born; you are not woman, not eunuch, not man; you are neither being nor non-being, nor anything at all.
न (na) — notत्वम् (tvam) — youदेवः (devaḥ) — a godअसुरः (asuraḥ) — a demonमर्त्यः (martyaḥ) — a mortalन (na) — notतिर्यक् (tiryak) — a beastन (na) — notद्विजः (dvijaḥ) — a brāhmaṇaप्रभो (prabho) — O Lordन (na) — notस्त्री (strī) — a womanन (na) — notषंढः (ṣaṃḍhaḥ) — a eunuchन (na) — notपुमान् (pumān) — a manसत् (sat) — beingअसत् (asat) — non-beingन (na) — notच (ca) — andकिंचन (kiṃcana) — anything at all
६२ निषेधशेषः सर्वं त्वं विश्वकृद्विश्वपालकः। विश्वलयकृद्विश्वात्मा प्रणताः स्मः तमीश्वरम्॥
niṣedhaśeṣaḥ sarvaṃ tvaṃ viśvakṛdviśvapālakaḥ | viśvalayakṛdviśvātmā praṇatāḥ smaḥ tamīśvaram ||
आप निषेधों के बाद जो शेष रहता है, वही सम्पूर्ण रूप हैं, विश्व के रचयिता, पालक तथा संहारक और विश्वात्मा हैं; उन ईश्वर को हम प्रणाम करते हैं।
You are entirely that which remains after every negation, the maker of the universe, its sustainer, the one who dissolves the universe, the self of the universe — to that lord we bow.
निषेधशेषः (niṣedhaśeṣaḥ) — what remains when all is deniedसर्वम् (sarvam) — allत्वम् (tvam) — you areविश्वकृत् (viśvakṛt) — maker of the universeविश्वपालकः (viśvapālakaḥ) — protector of the universeविश्वलयकृत् (viśvalayakṛt) — worker of the universe's dissolutionविश्वात्मा (viśvātmā) — the Self of the universeप्रणताः स्मः (praṇatāḥ smaḥ) — we bowतम् (tam) — to himईश्वरम् (īśvaram) — the Lord
६३ योगरंधितकर्माणो यं प्रपश्यन्ति योगिनः। योगसंभाविते चित्ते योगेशं त्वां नता वयम्॥
yogaraṃdhitakarmāṇo yaṃ prapaśyanti yoginaḥ | yogasaṃbhāvite citte yogeśaṃ tvāṃ natā vayam ||
योग के द्वारा जिनके कर्म भस्म हो चुके हैं, ऐसे योगीजन योग से सम्पन्न चित्त में जिन्हें देखते हैं, उन योगेश्वर आपको हम नमस्कार करते हैं।
You whom yogis, their actions consumed away by yoga, behold within a mind made ready by yoga — to you, the lord of yoga, we bow.
योगरंधितकर्माणः (yogaraṃdhitakarmāṇaḥ) — their deeds burnt away by yogaयम् (yam) — whomप्रपश्यन्ति (prapaśyanti) — beholdयोगिनः (yoginaḥ) — the yoginsयोगसंभाविते (yogasaṃbhāvite) — made fit by yogaचित्ते (citte) — in the mindयोगेशम् (yogeśam) — the Lord of yogaत्वाम् (tvām) — youनताः (natāḥ) — bowingवयम् (vayam) — we
६४ नमोऽस्तु तेऽसह्यवेग शक्तित्रय त्रयीमय। नमः प्रपन्नपालाय नमस्ते भूरिशक्तये॥
namo'stu te'sahyavega śaktitraya trayīmaya | namaḥ prapannapālāya namaste bhūriśaktaye ||
हे असह्य वेगवाले! हे तीनों शक्तियों से युक्त! हे त्रयीमय! आपको नमस्कार हो। शरणागतों की रक्षा करनेवाले आपको नमस्कार है, अपार शक्तिवाले आपको नमस्कार है।
Salutation be to you, of irresistible force, possessed of the three śaktis, one with the threefold Veda; salutation to the protector of those who take refuge, salutation to you of abundant power.
नमः (namaḥ) — homageअस्तु (astu) — beते (te) — to youअसह्यवेग (asahyavega) — O of unbearable forceशक्तित्रय (śaktitraya) — O threefold powerत्रयीमय (trayīmaya) — O embodiment of the triple Vedaनमः (namaḥ) — homageप्रपन्नपालाय (prapannapālāya) — protector of those who take refugeनमस्ते (namaste) — homage to youभूरिशक्तये (bhūriśaktaye) — of abundant power
६५ कदिंद्रियाणां दुर्गेशानवाप्य परवर्त्मने। भक्तोद्धाररतायाथ नमस्ते गूढवर्चसे॥
kadiṃdriyāṇāṃ durgeśānavāpya paravartmane | bhaktoddhāraratāyātha namaste gūḍhavarcase ||
हे दुर्गेश! दूषित इन्द्रियोंवालों के लिये आप अवाप्य हैं और आपका मार्ग सबसे परे है। भक्तों के उद्धार में रत तथा गूढ़ तेजवाले आपको नमस्कार है।
O lord of the fortress, hard indeed to attain for those of corrupted senses, whose path is beyond; salutation to you, devoted to the deliverance of your devotees, of hidden splendour.
कदिंद्रियाणाम् (kadiṃdriyāṇām) — of those with base sensesदुर्गेशान (durgeśāna) — O hard-to-reach Lordअवाप्य (avāpya) — unattainableपरवर्त्मने (paravartmane) — whose path is beyondभक्तोद्धाररताय (bhaktoddhāraratāya) — intent on the deliverance of devoteesअथ (atha) — andनमस्ते (namaste) — homage to youगूढवर्चसे (gūḍhavarcase) — of hidden splendour
६६ यच्छक्त्याहंधियात्मानं हन्त वेद न मूढधीः। तं दुरत्ययमाहात्म्यं त्वां नताः स्मो महाप्रभुम्॥
yacchaktyāhaṃdhiyātmānaṃ hanta veda na mūḍhadhīḥ | taṃ duratyayamāhātmyaṃ tvāṃ natāḥ smo mahāprabhum ||
जिनकी शक्ति से मूढ़बुद्धि जीव अहंकारवश अपने वास्तविक स्वरूप को नहीं जान पाता, उन दुरत्यय महिमावाले महाप्रभु आपको हम नमस्कार करते हैं।
By whose power the dull-witted, through the notion of 'I', alas, does not know his own self — to you, of such insurmountable majesty, the great lord, we bow.
यच्छक्त्या (yacchaktyā) — by whose powerअहंधिया (ahaṃdhiyā) — through the sense of Iआत्मानम् (ātmānam) — the Selfहन्त (hanta) — alasवेद (veda) — knowsन (na) — notमूढधीः (mūḍhadhīḥ) — the dull-wittedतम् (tam) — himदुरत्ययमाहात्म्यम् (duratyayamāhātmyam) — whose greatness cannot be passed beyondत्वाम् (tvām) — youनताः स्मः (natāḥ smaḥ) — we bow toमहाप्रभुम् (mahāprabhum) — the great Lord
६७ इति स्तुत्वा महादेवं सर्वे विष्ण्वादिकाः सुराः। तूष्णीमासन्प्रभोरग्रे सद्भक्तिनतकंधराः॥
iti stutvā mahādevaṃ sarve viṣṇvādikāḥ surāḥ | tūṣṇīmāsanprabhoragre sadbhaktinatakaṃdharāḥ ||
इस प्रकार महादेव जी की स्तुति करके विष्णु आदि सभी देवता सद्भक्ति से सिर झुकाकर प्रभु के आगे चुपचाप खड़े हो गये।
Having thus praised the great god, all the gods, Viṣṇu and the rest, fell silent before the lord, their shoulders bowed in true devotion.
इति (iti) — thusस्तुत्वा (stutvā) — having praisedमहादेवम् (mahādevam) — Mahādevaसर्वे (sarve) — allविष्ण्वादिकाः (viṣṇvādikāḥ) — Viṣṇu and the restसुराः (surāḥ) — the godsतूष्णीम् (tūṣṇīm) — silentआसन् (āsan) — remainedप्रभोः (prabhoḥ) — of the Lordअग्रे (agre) — beforeसद्भक्तिनतकंधराः (sadbhaktinatakaṃdharāḥ) — their necks bent in true devotion
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां द्वितीये सतीखण्डे नंदाव्रतविधानशिवस्तुतिवर्णनं नाम पञ्चदशोऽध्यायः ॥ १५॥
Here ends the fifteenth chapter — "The Rule of the Nandā Vow and the Hymn to Śiva" — in the second section, of Satī, of the second Saṃhitā, that of Rudra, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराण की द्वितीय रुद्रसंहिता के द्वितीय सतीखण्ड में "नंदाव्रतविधानशिवस्तुतिवर्णन" नामक पन्द्रहवाँ अध्याय समाप्त हुआ।