॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सतीखण्डअथ त्रिचत्वारिंशोऽध्यायः
Śiva teaches Dakṣa of the four kinds of devotees and declares the knower dearest of all, then reveals the secret unity of Brahmā, Viṣṇu, and himself as one undivided reality, warning that whoever sets these three apart dwells in hell. Dakṣa and the gods, now devoted to Śiva, complete the sacrifice; each departs for his own realm content. Brahmā closes the khaṇḍa by tracing Satī's rebirth as Pārvatī, daughter of Himavat and Menā, and by declaring the merit of hearing this whole story of Satī. भगवान् शिवका दक्षको अपनी भक्तवत्सलता, ज्ञानी भक्तकी श्रेष्ठता तथा तीनों देवोंको एकता बताना, दक्षका अपने यज्ञको पूर्ण करना, देवताओंका अपने-अपने लोकोंको प्रस्थान तथा सतीखण्डका उपसंहार और माहात्म्य
१ इति स्तुतो रमेशेन मया चैव सुरर्षिभिः। तथान्यैश्च महादेवः प्रसन्नः संबभूव ह॥
iti stuto rameśena mayā caiva surarṣibhiḥ | tathānyaiśca mahādevaḥ prasannaḥ saṃbabhūva ha ||
इस प्रकार रमेश (विष्णु), मुझ ब्रह्मा तथा देवर्षियों और अन्य लोगोंके द्वारा स्तुति किये जानेपर महादेवजी प्रसन्न हो गये।
Thus praised by Rameśa [Viṣṇu], and by me as well, together with the divine sages and others, Mahādeva became pleased.
इति स्तुतः रमेशेन (iti stutaḥ rameśena) — thus praised by Rameśaमया च एव सुरर्षिभिः (mayā ca eva surarṣibhiḥ) — and by me, and by the divine sagesतथा अन्यैः च (tathā anyaiḥ ca) — and by others tooमहादेवः प्रसन्नः संबभूव ह (mahādevaḥ prasannaḥ saṃbabhūva ha) — Mahādeva became pleased
२ अथ शंभुः कृपादृष्ट्या सर्वान् ऋषिसुरादिकान्। ब्रह्मविष्णू समाधाय दक्षमेतदुवाच ह॥
atha śaṃbhuḥ kṛpādṛṣṭyā sarvān ṛṣisurādikān | brahmaviṣṇū samādhāya dakṣametaduvāca ha ||
तब शम्भुने कृपादृष्टिसे सभी ऋषियों, देवताओं आदिको देखा तथा ब्रह्मा और विष्णुका समाधान करके दक्षसे इस प्रकार कहा।
Then Śambhu, with a glance of compassion, looked upon all the sages, gods, and others; and, having reassured Brahmā and Viṣṇu, spoke thus to Dakṣa.
अथ शंभुः कृपादृष्ट्या (atha śaṃbhuḥ kṛpādṛṣṭyā) — then Śambhu, with a glance of compassionसर्वान् ऋषिसुरादिकान् (sarvān ṛṣisurādikān) — upon all the sages, gods, and othersब्रह्मविष्णू समाधाय (brahmaviṣṇū samādhāya) — having reassured Brahmā and Viṣṇuदक्षम् एतत् उवाच ह (dakṣam etat uvāca ha) — spoke thus to Dakṣa
३ श्रुणु दक्ष प्रवक्ष्यामि प्रसन्नोऽस्मि प्रजापते। भक्ताधीनः सदाहं वै स्वतन्त्रोऽप्यखिलेश्वरः॥
śruṇu dakṣa pravakṣyāmi prasanno'smi prajāpate | bhaktādhīnaḥ sadāhaṃ vai svatantro'pyakhileśvaraḥ ||
हे दक्ष! हे प्रजापते! सुनिये, मैं कहूँगा, मैं प्रसन्न हूँ। यद्यपि मैं सबका ईश्वर और स्वतन्त्र हूँ, फिर भी सदा भक्तोंके अधीन रहता हूँ।
"Listen, Dakṣa, Prajāpati, I shall speak; I am pleased. Though I am ever the lord of all and independent, I am ever subject to my devotees."
शृणु दक्ष (śṛṇu dakṣa) — listen, Dakṣaप्रवक्ष्यामि (pravakṣyāmi) — I shall speakप्रसन्नः अस्मि प्रजापते (prasannaḥ asmi prajāpate) — I am pleased, O Prajāpatiभक्ताधीनः सदा अहं वै (bhaktādhīnaḥ sadā ahaṃ vai) — I am ever subject to my devotees indeedस्वतन्त्रः अपि अखिलेश्वरः (svatantraḥ api akhileśvaraḥ) — though independent and lord of all
४ चतुर्विधा भजन्ते मां जनाः सुकृतिनः सदा। उत्तरोत्तरतः श्रेष्ठास्तेषां दक्ष प्रजापते॥
caturvidhā bhajante māṃ janāḥ sukṛtinaḥ sadā | uttarottarataḥ śreṣṭhāsteṣāṃ dakṣa prajāpate ||
चार प्रकारके पुण्यात्मा सदा मेरा भजन करते हैं; हे दक्ष! हे प्रजापते! उनमें पूर्वकी अपेक्षा उत्तरोत्तर श्रेष्ठ हैं।
"Four kinds of virtuous people ever worship me; among them, O Dakṣa, O Prajāpati, each is superior to the one before."
चतुर्विधाः भजन्ते मां (caturvidhāḥ bhajante māṃ) — four kinds worship meजनाः सुकृतिनः सदा (janāḥ sukṛtinaḥ sadā) — virtuous people, alwaysउत्तरोत्तरतः श्रेष्ठाः (uttarottarataḥ śreṣṭhāḥ) — each superior to the one beforeतेषां दक्ष प्रजापते (teṣāṃ dakṣa prajāpate) — among them, O Dakṣa, O Prajāpati
५ आर्तो जिज्ञासुरर्थार्थी ज्ञानी चैव चतुर्थकः। पूर्वे त्रयश्च सामान्याश्चतुर्थो हि विशिष्यते॥
ārto jijñāsurarthārthī jñānī caiva caturthakaḥ | pūrve trayaśca sāmānyāścaturtho hi viśiṣyate ||
आर्त, जिज्ञासु, अर्थार्थी और चौथा ज्ञानी है; पहलेके तीन सामान्य हैं और चौथा विशिष्ट है।
"The distressed, the seeker of knowledge, the seeker of wealth, and fourth, the wise one; the first three are ordinary, but the fourth is distinguished."
आर्तः जिज्ञासुः अर्थार्थी (ārtaḥ jijñāsuḥ arthārthī) — the distressed, the seeker of knowledge, the seeker of wealthज्ञानी च एव चतुर्थकः (jñānī ca eva caturthakaḥ) — and the wise one, the fourthपूर्वे त्रयः च सामान्याः (pūrve trayaḥ ca sāmānyāḥ) — the first three are ordinaryचतुर्थः हि विशिष्यते (caturthaḥ hi viśiṣyate) — the fourth is distinguished
६ तत्र ज्ञानी प्रियतरो मम रूपं च स स्मृतः। तस्मात्प्रियतरो नान्यः सत्यं सत्यं वदाम्यहम्॥
tatra jñānī priyataro mama rūpaṃ ca sa smṛtaḥ | tasmātpriyataro nānyaḥ satyaṃ satyaṃ vadāmyaham ||
उनमें ज्ञानी मुझे अधिक प्रिय है और वह मेरा ही रूप माना गया है; उससे बढ़कर दूसरा कोई प्रिय नहीं है, मैं सत्य-सत्य कह रहा हूँ।
"Among them, the wise one is dearer to me, and he is remembered as my own form; there is no other dearer than he — I speak the truth, the truth."
तत्र ज्ञानी प्रियतरः मम (tatra jñānī priyataraḥ mama) — among them, the wise one is dearer to meरूपं च सः स्मृतः (rūpaṃ ca saḥ smṛtaḥ) — and he is remembered as my formतस्मात् प्रियतरः न अन्यः (tasmāt priyataraḥ na anyaḥ) — there is none dearer than heसत्यं सत्यं वदामि अहम् (satyaṃ satyaṃ vadāmi aham) — I speak the truth, the truth
७ ज्ञानगम्योऽहमात्मज्ञो वेदान्तश्रुतिपारगैः। विना ज्ञानेन मां प्राप्तुं यतन्ते चाल्पबुद्धयः॥
jñānagamyo'hamātmajño vedāntaśrutipāragaiḥ | vinā jñānena māṃ prāptuṃ yatante cālpabuddhayaḥ ||
वेद-वेदान्तके पारगामी विद्वान् ही ज्ञानके द्वारा मुझ आत्मज्ञानीको जान सकते हैं, अल्पबुद्धिवाले ही ज्ञानके बिना मुझे प्राप्त करनेका प्रयत्न करते हैं।
"I, the knower of the Self, am accessible through knowledge to those versed in the Vedānta and the Śruti; those of little wisdom strive to attain me without knowledge."
ज्ञानगम्यः अहम् आत्मज्ञः (jñānagamyaḥ aham ātmajñaḥ) — I, the knower of the Self, am accessible through knowledgeवेदान्तश्रुतिपारगैः (vedāntaśrutipāragaiḥ) — by those versed in the Vedānta and Śrutiविना ज्ञानेन मां प्राप्तुं (vinā jñānena māṃ prāptuṃ) — to attain me without knowledgeयतन्ते च अल्पबुद्धयः (yatante ca alpabuddhayaḥ) — those of little wisdom strive
८ न वेदैश्च न यज्ञैश्च न दानैस्तपसा क्वचित्। न शक्नुवन्ति मां प्राप्तुं मूढाः कर्मवशा नराः॥
na vedaiśca na yajñaiśca na dānaistapasā kvacit | na śaknuvanti māṃ prāptuṃ mūḍhāḥ karmavaśā narāḥ ||
न वेदोंसे, न यज्ञोंसे, न दानोंसे और न कभी तपस्यासे ही कर्मके वशीभूत मूढ़ मनुष्य मुझे प्राप्त कर सकते हैं।
"Not by the Vedas, not by sacrifices, not ever by gifts or austerity, are deluded men, ruled by their deeds, able to attain me."
न वेदैः च न यज्ञैः च (na vedaiḥ ca na yajñaiḥ ca) — not by the Vedas, not by sacrificesन दानैः तपसा क्वचित् (na dānaiḥ tapasā kvacit) — not by gifts, nor ever by austerityन शक्नुवन्ति मां प्राप्तुं (na śaknuvanti māṃ prāptuṃ) — are not able to attain meमूढाः कर्मवशाः नराः (mūḍhāḥ karmavaśāḥ narāḥ) — deluded men, ruled by their deeds
९ केवलं कर्मणा त्वं स्म संसारं तर्तुमिच्छसि। अत एवाभवं रुष्टो यज्ञविध्वंसकारकः॥
kevalaṃ karmaṇā tvaṃ sma saṃsāraṃ tartumicchasi | ata evābhavaṃ ruṣṭo yajñavidhvaṃsakārakaḥ ||
आप केवल कर्मके द्वारा ही संसारको पार करना चाहते थे, इसीलिये मैं रुष्ट होकर यज्ञका विध्वंस करनेवाला बना।
"You wished to cross over saṃsāra by ritual action alone; for that very reason I became angry and destroyed the sacrifice."
केवलं कर्मणा त्वं स्म (kevalaṃ karmaṇā tvaṃ sma) — you, by ritual action aloneसंसारं तर्तुम् इच्छसि (saṃsāraṃ tartum icchasi) — wished to cross over saṃsāraअतः एव अभवं रुष्टः (ataḥ eva abhavaṃ ruṣṭaḥ) — for that very reason I became angryयज्ञविध्वंसकारकः (yajñavidhvaṃsakārakaḥ) — the one who destroyed the sacrifice
१० इतः प्रभृति भो दक्ष मत्वा मां परमेश्वरम्। बुद्ध्या ज्ञानपरो भूत्वा कुरु कर्म समाहितः॥
itaḥ prabhṛti bho dakṣa matvā māṃ parameśvaram | buddhyā jñānaparo bhūtvā kuru karma samāhitaḥ ||
हे दक्ष! अब आप मुझे परमेश्वर मानकर बुद्धिके द्वारा ज्ञानका आश्रय लेते हुए सावधान होकर कर्म कीजिये।
"From now on, O Dakṣa, knowing me to be the supreme lord, be intent on knowledge through your understanding, and perform action with mindfulness."
इतः प्रभृति भो दक्ष (itaḥ prabhṛti bho dakṣa) — from now on, O Dakṣaमत्वा मां परमेश्वरम् (matvā māṃ parameśvaram) — knowing me to be the supreme lordबुद्ध्या ज्ञानपरः भूत्वा (buddhyā jñānaparaḥ bhūtvā) — being intent on knowledge through your understandingकुरु कर्म समाहितः (kuru karma samāhitaḥ) — perform action with mindfulness
११ अन्यच्च शृणु सद्बुद्ध्या वचनं मे प्रजापते। वच्मि गुह्यं धर्महेतोः सगुणत्वेऽप्यहं तव॥
anyacca śṛṇu sadbuddhyā vacanaṃ me prajāpate | vacmi guhyaṃ dharmahetoḥ saguṇatve'pyahaṃ tava ||
हे प्रजापते! उत्तम बुद्धिसे मेरी दूसरी बात भी सुनिये; धर्मकी दृष्टिसे मैं अपने सगुण स्वरूपके विषयमें आपसे एक गुप्त बात कहता हूँ।
"And hear, O Prajāpati, with good understanding, another word from me; for the sake of dharma I shall tell you a secret concerning my own possession of qualities."
अन्यत् च शृणु सद्बुद्ध्या (anyat ca śṛṇu sadbuddhyā) — and hear with good understandingवचनं मे प्रजापते (vacanaṃ me prajāpate) — my word, O Prajāpatiवच्मि गुह्यं धर्महेतोः (vacmi guhyaṃ dharmahetoḥ) — I shall tell a secret, for the sake of dharmaसगुणत्वे अपि अहं तव (saguṇatve api ahaṃ tava) — concerning my possession of qualities too, to you
१२ अहं ब्रह्मा च विष्णुश्च जगतः कारणं परम्। आत्मेश्वर उपद्रष्टा स्वयंदृगविशेषणः॥
ahaṃ brahmā ca viṣṇuśca jagataḥ kāraṇaṃ param | ātmeśvara upadraṣṭā svayaṃdṛgaviśeṣaṇaḥ ||
मैं ही ब्रह्मा और विष्णु हूँ, जगत्का परम कारण हूँ; आत्मेश्वर, साक्षी, स्वयंप्रकाश तथा निर्विशेष हूँ।
"I am Brahmā, and I am Viṣṇu, the supreme cause of the world; the lord of the Self, the witness, self-luminous, and beyond distinction."
अहं ब्रह्मा च विष्णुः च (ahaṃ brahmā ca viṣṇuḥ ca) — I am Brahmā and Viṣṇuजगतः कारणं परम् (jagataḥ kāraṇaṃ param) — the supreme cause of the worldआत्मेश्वरः उपद्रष्टा (ātmeśvaraḥ upadraṣṭā) — the lord of the Self, the witnessस्वयंदृक् अविशेषणः (svayaṃdṛk aviśeṣaṇaḥ) — self-luminous, beyond distinction
१३ आत्ममायां समाविश्य सोऽहं गुणमयीं मुने। सृजन् रक्षन्हरन्विश्वं दधे संज्ञाः क्रियोचिताः॥
ātmamāyāṃ samāviśya so'haṃ guṇamayīṃ mune | sṛjan rakṣanharanviśvaṃ dadhe saṃjñāḥ kriyocitāḥ ||
हे मुने! अपनी गुणमयी मायामें प्रवेश करके मैं ही जगत्का सृजन, पालन और संहार करते हुए क्रियाओंके अनुरूप नामोंको धारण करता हूँ।
"Having entered my own māyā, full of the guṇas, O sage, I, creating, protecting, and destroying the universe, take on names fit for each action."
आत्ममायां समाविश्य (ātmamāyāṃ samāviśya) — having entered my own māyāसः अहं गुणमयीं मुने (saḥ ahaṃ guṇamayīṃ mune) — full of the guṇas, O sageसृजन् रक्षन् हरन् विश्वं (sṛjan rakṣan haran viśvaṃ) — creating, protecting, destroying the universeदधे संज्ञाः क्रियोचिताः (dadhe saṃjñāḥ kriyocitāḥ) — I take on names fit for the deed
१४ अद्वितीये परे तस्मिन् ब्रह्मण्यात्मनि केवले। अज्ञः पश्यति भेदेन भूतानि ब्रह्म चेश्वरम्॥
advitīye pare tasmin brahmaṇyātmani kevale | ajñaḥ paśyati bhedena bhūtāni brahma ceśvaram ||
उस अद्वितीय, परे, केवल ब्रह्मस्वरूप आत्मामें अज्ञानी पुरुष ही जीवों, ब्रह्म तथा ईश्वरको भिन्न-भिन्न देखता है।
"In that non-dual, transcendent, sole self, which is Brahman — the ignorant man alone perceives beings, Brahman, and Īśvara as different."
अद्वितीये परे तस्मिन् (advitīye pare tasmin) — in that non-dual, transcendent oneब्रह्मणि आत्मनि केवले (brahmaṇi ātmani kevale) — in that sole self, which is Brahmanअज्ञः पश्यति भेदेन (ajñaḥ paśyati bhedena) — the ignorant man perceives as differentभूतानि ब्रह्म च ईश्वरम् (bhūtāni brahma ca īśvaram) — beings, Brahman, and Īśvara
१५ शिरःकरादिस्वाङ्गेषु कुरुते न यथा पुमान्। पारक्यशेमुषीं क्वापि भूतेष्वेवं हि मत्परः॥
śiraḥkarādisvāṅgeṣu kurute na yathā pumān | pārakyaśemuṣīṃ kvāpi bhūteṣvevaṃ hi matparaḥ ||
जैसे मनुष्य अपने सिर, हाथ आदि अंगोंमें कभी परायी बुद्धि नहीं रखता, उसी प्रकार मेरा भक्त सभी प्राणियोंमें भेदबुद्धि नहीं रखता।
"As a man never entertains the notion 'this is foreign' toward his own limbs — his head, hands, and the rest — so does my devotee never see difference among beings."
शिरःकरादिस्वाङ्गेषु (śiraḥkarādisvāṅgeṣu) — toward his own limbs — head, hands, and the restकुरुते न यथा पुमान् (kurute na yathā pumān) — as a man never entertainsपारक्यशेमुषीं क्वापि (pārakyaśemuṣīṃ kvāpi) — the notion "this is foreign," anywhereभूतेषु एवं हि मत्परः (bhūteṣu evaṃ hi matparaḥ) — so, indeed, my devotee toward beings
१६ सर्वभूतात्मनामेकभावानां यो न पश्यति। त्रिसुराणां भिदां दक्ष स शांतिमधिगच्छति॥
sarvabhūtātmanāmekabhāvānāṃ yo na paśyati | trisurāṇāṃ bhidāṃ dakṣa sa śāṃtimadhigacchati ||
जो सभी भूतोंके आत्मास्वरूप तथा एक भाववाले तीनों देवताओं (ब्रह्मा, विष्णु और मुझ शिव) में भेद नहीं देखता, हे दक्ष! वही शान्ति प्राप्त करता है।
"Whoever does not see difference in the three gods — Brahmā, Viṣṇu, and me, Śiva — who are the selves of all beings and of one nature, O Dakṣa, he attains peace."
सर्वभूतात्मनाम् एकभावानां (sarvabhūtātmanām ekabhāvānāṃ) — of the selves of all beings, of one natureयः न पश्यति (yaḥ na paśyati) — whoever does not seeत्रिसुराणां भिदां दक्ष (trisurāṇāṃ bhidāṃ dakṣa) — the difference among the three gods, O Dakṣaसः शांतिम् अधिगच्छति (saḥ śāṃtim adhigacchati) — he attains peace
१७ यः करोति त्रिदेवेषु भेदबुद्द्धिं नराधमः। नरके स वसेन्नूनं यावदाचन्द्रतारकम्॥
yaḥ karoti trideveṣu bhedabudddhiṃ narādhamaḥ | narake sa vasennūnaṃ yāvadācandratārakam ||
जो नराधम तीनों देवताओंमें भेदबुद्धि रखता है, वह निश्चय ही जबतक चन्द्रमा और तारे रहते हैं, तबतक नरकमें निवास करता है।
"That basest of men who holds a notion of difference among the three gods will surely dwell in hell for as long as the moon and stars endure."
यः करोति त्रिदेवेषु (yaḥ karoti trideveṣu) — whoever holds, among the three godsभेदबुद्धिं नराधमः (bhedabuddhiṃ narādhamaḥ) — a notion of difference, that basest of menनरके सः वसेत् नूनं (narake saḥ vaset nūnaṃ) — he will surely dwell in hellयावत् आचन्द्रतारकम् (yāvat ācandratārakam) — as long as the moon and stars endure
१८ मत्परः पूजयेद्देवान् सर्वानपि विचक्षणः। स ज्ञानं लभते येन मुक्तिर्भवति शाश्वती॥
matparaḥ pūjayeddevān sarvānapi vicakṣaṇaḥ | sa jñānaṃ labhate yena muktirbhavati śāśvatī ||
मुझमें परायण होकर जो बुद्धिमान् मनुष्य सभी देवताओंकी पूजा करता है, उसे ऐसा ज्ञान प्राप्त होता है, जिससे उसकी शाश्वती मुक्ति हो जाती है।
"The discerning one who, devoted to me, worships all the gods, attains that knowledge by which liberation becomes eternal."
मत्परः पूजयेत् देवान् (matparaḥ pūjayet devān) — devoted to me, may he worship the godsसर्वान् अपि विचक्षणः (sarvān api vicakṣaṇaḥ) — all of them, the discerning oneसः ज्ञानं लभते येन (saḥ jñānaṃ labhate yena) — he attains that knowledge by whichमुक्तिः भवति शाश्वती (muktiḥ bhavati śāśvatī) — liberation becomes eternal
१९ विधिभक्तिं विना नैव भक्तिर्भवति वैष्णवी। विष्णुभक्तिं विना मे न भक्तिः क्वापि प्रजायते॥
vidhibhaktiṃ vinā naiva bhaktirbhavati vaiṣṇavī | viṣṇubhaktiṃ vinā me na bhaktiḥ kvāpi prajāyate ||
विधाताकी भक्तिके बिना विष्णुकी भक्ति नहीं हो सकती और विष्णुकी भक्तिके बिना मेरी भक्ति कभी नहीं हो सकती।
"Without devotion to Vidhi (Brahmā), devotion to Viṣṇu never arises; and without devotion to Viṣṇu, devotion to me never arises anywhere."
विधिभक्तिं विना न एव (vidhibhaktiṃ vinā na eva) — without devotion to Vidhi, never indeedभक्तिः भवति वैष्णवी (bhaktiḥ bhavati vaiṣṇavī) — does devotion to Viṣṇu ariseविष्णुभक्तिं विना मे (viṣṇubhaktiṃ vinā me) — without devotion to Viṣṇu, devotion to meन भक्तिः क्वापि प्रजायते (na bhaktiḥ kvāpi prajāyate) — never arises anywhere
२० इत्युक्त्वा शंकरः स्वामी सर्वेषां परमेश्वरः। सर्वेषां शृण्वतां तत्रोवाच वाणीं कृपाकरः॥
ityuktvā śaṃkaraḥ svāmī sarveṣāṃ parameśvaraḥ | sarveṣāṃ śṛṇvatāṃ tatrovāca vāṇīṃ kṛpākaraḥ ||
यह कहकर सबके स्वामी परमेश्वर शंकरने कृपापूर्वक फिर वहाँ सबको सुनाते हुए यह वचन कहा।
Having said this, Śaṅkara, the master and supreme lord of all, then spoke, gracious, these further words, for all to hear.
इति उक्त्वा शंकरः स्वामी (iti uktvā śaṃkaraḥ svāmī) — having said this, Śaṅkara, the masterसर्वेषां परमेश्वरः (sarveṣāṃ parameśvaraḥ) — the supreme lord of allसर्वेषां शृण्वतां तत्र (sarveṣāṃ śṛṇvatāṃ tatra) — there, for all to hearउवाच वाणीं कृपाकरः (uvāca vāṇīṃ kṛpākaraḥ) — gracious, spoke these words
२१ हरिभक्तो हि मां निन्देत्तथा शैवो भवेद्यदि। तयोः शापा भवेयुस्ते तत्त्वप्राप्तिर्भवेन्न हि॥
haribhakto hi māṃ nindettathā śaivo bhavedyadi | tayoḥ śāpā bhaveyuste tattvaprāptirbhavenna hi ||
यदि कोई हरिभक्त मेरी निन्दा करे और वैसे ही कोई शिवभक्त हरिकी निन्दा करे, तो उन दोनोंको शाप प्राप्त होगा और उन्हें तत्त्वज्ञानकी प्राप्ति कभी नहीं होगी।
"If a devotee of Hari reviles me, or likewise a devotee of Śiva reviles Hari, a curse shall befall both of them, and they shall never attain the truth."
हरिभक्तः हि मां निन्देत् (haribhaktaḥ hi māṃ nindet) — if a devotee of Hari reviles meतथा शैवः भवेत् यदि (tathā śaivaḥ bhavet yadi) — and likewise if a Śaiva [reviles Hari]तयोः शापाः भवेयुः ते (tayoḥ śāpāḥ bhaveyuḥ te) — a curse shall befall both of themतत्त्वप्राप्तिः भवेत् न हि (tattvaprāptiḥ bhavet na hi) — they shall not attain the truth
२२ इत्याकर्ण्य महेशस्य वचनं सुखकारकम्। जहर्षुः सकलास्तत्र सुरमुन्यादयो मुने॥
ityākarṇya maheśasya vacanaṃ sukhakārakam | jaharṣuḥ sakalāstatra suramunyādayo mune ||
हे मुने! महेश्वरके इस सुखकर वचनको सुनकर वहाँ सभी देवता, मुनि आदि अत्यन्त हर्षित हुए।
Hearing this delightful speech of Maheśa, O sage, all the gods, sages, and others there rejoiced greatly.
इति आकर्ण्य महेशस्य (iti ākarṇya maheśasya) — hearing this of Maheśaवचनं सुखकारकम् (vacanaṃ sukhakārakam) — the delightful speechजहर्षुः सकलाः तत्र (jaharṣuḥ sakalāḥ tatra) — all rejoiced thereसुरमुन्यादयः मुने (suramunyādayaḥ mune) — the gods, sages and others, O sage
२३ दक्षोऽभवन्महाप्रीत्या शिवभक्तिरतस्तदा। सकुटुम्बः सुराद्यास्ते शिवं मत्वाखिलेश्वरम्॥
dakṣo'bhavanmahāprītyā śivabhaktiratastadā | sakuṭumbaḥ surādyāste śivaṃ matvākhileśvaram ||
तब दक्ष अत्यन्त प्रेमसे शिवभक्तिमें तत्पर हो गये तथा कुटुम्बसहित वे और देवगण भी शिवको अखिलेश्वर मानकर शिवभक्तिपरायण हो गये।
Then Dakṣa, with great love, became devoted to Śiva's worship, and, together with his family, the gods and others too, knowing Śiva to be lord of all, likewise became devoted.
दक्षः अभवत् महाप्रीत्या (dakṣaḥ abhavat mahāprītyā) — Dakṣa became, with great loveशिवभक्तिरतः तदा (śivabhaktirataḥ tadā) — devoted to Śiva's worship thenसकुटुम्बः सुराद्याः ते (sakuṭumbaḥ surādyāḥ te) — he, together with his family, and the godsशिवं मत्वा अखिलेश्वरम् (śivaṃ matvā akhileśvaram) — knowing Śiva to be lord of all
२४ यथा येन कृता शंभोः संस्तुतिः परमात्मनः। तथा तस्मै वरो दत्तः शंभुना तुष्टचेतसा॥
yathā yena kṛtā śaṃbhoḥ saṃstutiḥ paramātmanaḥ | tathā tasmai varo dattaḥ śaṃbhunā tuṣṭacetasā ||
जिस-जिस प्रकार जिसने परमात्मा शम्भुकी स्तुति की, उसी प्रकार सन्तुष्टचित्त शम्भुने उसे वर दिया।
In whatever manner each of them had offered praise to Śambhu, the supreme soul, in that same manner Śambhu, his heart pleased, granted each a boon.
यथा येन कृता शंभोः (yathā yena kṛtā śaṃbhoḥ) — in whatever manner by whom, of Śambhuसंस्तुतिः परमात्मनः (saṃstutiḥ paramātmanaḥ) — the praise, of the supreme soulतथा तस्मै वरः दत्तः (tathā tasmai varaḥ dattaḥ) — in that same manner, a boon was given to himशंभुना तुष्टचेतसा (śaṃbhunā tuṣṭacetasā) — by Śambhu, his heart pleased
२५ ज्ञप्तः शिवेनाशु दक्षः शिवभक्तः प्रसन्नधीः। यज्ञं चकार संपूर्णं शिवानुग्रहतो मुने॥
jñaptaḥ śivenāśu dakṣaḥ śivabhaktaḥ prasannadhīḥ | yajñaṃ cakāra saṃpūrṇaṃ śivānugrahato mune ||
शिवके द्वारा शीघ्र आज्ञप्त होकर शिवभक्त दक्षने प्रसन्नचित्त हो शिवजीकी कृपासे यज्ञ पूर्णरूपसे सम्पन्न किया, हे मुने!
Instructed swiftly by Śiva, Dakṣa, the devotee of Śiva, his mind delighted, completed the sacrifice fully, by Śiva's grace, O sage.
ज्ञप्तः शिवेन आशु (jñaptaḥ śivena āśu) — instructed swiftly by Śivaदक्षः शिवभक्तः प्रसन्नधीः (dakṣaḥ śivabhaktaḥ prasannadhīḥ) — Dakṣa, the devotee of Śiva, his mind delightedयज्ञं चकार संपूर्णं (yajñaṃ cakāra saṃpūrṇaṃ) — completed the sacrifice fullyशिवानुग्रहतः मुने (śivānugrahataḥ mune) — by Śiva's grace, O sage
२६ ददौ भागान्सुरेभ्यो हि पूर्णभागं शिवाय सः। दानं ददौ द्विजेभ्यश्च प्राप्तः शंभोरनुग्रहः॥
dadau bhāgānsurebhyo hi pūrṇabhāgaṃ śivāya saḥ | dānaṃ dadau dvijebhyaśca prāptaḥ śaṃbhoranugrahaḥ ||
उन्होंने देवताओंको भाग दिया और शिवजीको पूर्ण भाग दिया; साथ ही ब्राह्मणोंको दान भी दिया, इस तरह उन्हें शम्भुका अनुग्रह प्राप्त हुआ।
He gave portions to the gods, and gave the full portion to Śiva; he also gave gifts to the brāhmaṇas, and thus obtained Śambhu's grace.
ददौ भागान् सुरेभ्यः हि (dadau bhāgān surebhyaḥ hi) — he gave portions to the godsपूर्णभागं शिवाय सः (pūrṇabhāgaṃ śivāya saḥ) — the full portion to Śivaदानं ददौ द्विजेभ्यः च (dānaṃ dadau dvijebhyaḥ ca) — he gave gifts to the brāhmaṇas tooप्राप्तः शंभोः अनुग्रहः (prāptaḥ śaṃbhoḥ anugrahaḥ) — Śambhu's grace was obtained
२७ अथ देवस्य सुमहत्तत्कर्म विधिपूर्वकम्। दक्षः समाप्य विधिवत्सहर्त्विग्भिः प्रजापतिः॥
atha devasya sumahattatkarma vidhipūrvakam | dakṣaḥ samāpya vidhivatsahartvigbhiḥ prajāpatiḥ ||
इस प्रकार महादेवजीके उस महान् कर्मका विधिपूर्वक वर्णन किया गया। प्रजापति दक्षने ऋत्विजोंके साथ उस यज्ञकर्मको विधिवत् समाप्त किया।
Then, having thus fully described the great work of the god, performed according to rite, Prajāpati Dakṣa, together with the ritual priests, completed it duly.
अथ देवस्य सुमहत् (atha devasya sumahat) — then, the great work of the godतत्कर्म विधिपूर्वकम् (tatkarma vidhipūrvakam) — that deed, performed according to riteदक्षः समाप्य विधिवत् (dakṣaḥ samāpya vidhivat) — Dakṣa, having completed dulyसहर्त्विग्भिः प्रजापतिः (sahartvigbhiḥ prajāpatiḥ) — Prajāpati, together with the ritual priests
२८ एवं दक्षमखः पूर्णोऽभवत्तत्र मुनीश्वर। शंकरस्य प्रसादेन परब्रह्मस्वरूपिणः॥
evaṃ dakṣamakhaḥ pūrṇo'bhavattatra munīśvara | śaṃkarasya prasādena parabrahmasvarūpiṇaḥ ||
हे मुनीश्वर! इस प्रकार परब्रह्मस्वरूप शंकरकी कृपासे वहाँ दक्षका यज्ञ पूर्ण हुआ।
Thus, O lord of sages, Dakṣa's sacrifice was completed there, by the grace of Śaṅkara, who is of the very nature of the supreme Brahman.
एवं दक्षमखः पूर्णः अभवत् तत्र मुनीश्वर (evaṃ dakṣamakhaḥ pūrṇaḥ abhavat tatra munīśvara) — thus, O lord of sages, Dakṣa's sacrifice was completed thereशंकरस्य प्रसादेन (śaṃkarasya prasādena) — by the grace of Śaṅkaraपरब्रह्मस्वरूपिणः (parabrahmasvarūpiṇaḥ) — who is of the very nature of the supreme Brahman
२९ अथ देवर्षयः सर्वे शंसन्तः शांकरं यशः। स्वधामानि ययुस्तुष्टाः परेऽपि सुखतस्तदा॥
atha devarṣayaḥ sarve śaṃsantaḥ śāṃkaraṃ yaśaḥ | svadhāmāni yayustuṣṭāḥ pare'pi sukhatastadā ||
तदनन्तर सभी देवर्षि शंकरजीके यशका बखान करते हुए सन्तुष्ट होकर अपने-अपने धामको चले गये। अन्य लोग भी उस समय सुखपूर्वक चले गये।
Then all the divine sages, praising Śaṅkara's glory, went, satisfied, to their own abodes; the others too then departed happily.
अथ देवर्षयः सर्वे (atha devarṣayaḥ sarve) — then all the divine sagesशंसन्तः शांकरं यशः (śaṃsantaḥ śāṃkaraṃ yaśaḥ) — praising Śaṅkara's gloryस्वधामानि ययुः तुष्टाः (svadhāmāni yayuḥ tuṣṭāḥ) — went, satisfied, to their own abodesपरे अपि सुखतः तदा (pare api sukhataḥ tadā) — the others too, happily, then
३० अहं विष्णुश्च सुप्रीतावपि स्वं स्वं परं मुदा। गायन्तौ सुयशः शंभोः सर्वमङ्गलदं सदा॥
ahaṃ viṣṇuśca suprītāvapi svaṃ svaṃ paraṃ mudā | gāyantau suyaśaḥ śaṃbhoḥ sarvamaṅgaladaṃ sadā ||
मैं और विष्णु भी अत्यन्त प्रसन्न हो अपने-अपने ढंगसे बड़े हर्षके साथ शम्भुके सदा सर्वमंगलदायक सुयशका गान करते हुए —
I and Viṣṇu, exceedingly pleased, each singing our own way, with great joy, of the ever all-auspicious good fame of Śambhu —
अहं विष्णुः च सुप्रीतौ अपि (ahaṃ viṣṇuḥ ca suprītau api) — I and Viṣṇu, exceedingly pleasedस्वं स्वं परं मुदा (svaṃ svaṃ paraṃ mudā) — each our own [way], with great joyगायन्तौ सुयशः शंभोः (gāyantau suyaśaḥ śaṃbhoḥ) — singing the good fame of Śambhuसर्वमङ्गलदं सदा (sarvamaṅgaladaṃ sadā) — ever all-auspicious
३१ दक्षसम्मानितः प्रीत्या महादेवोऽपि सद्गतिः। कैलासं स ययौ शैलं सुप्रीतः सगणो निजम्॥
dakṣasammānitaḥ prītyā mahādevo'pi sadgatiḥ | kailāsaṃ sa yayau śailaṃ suprītaḥ sagaṇo nijam ||
— चले गये; और सत्पुरुषोंको आश्रय देनेवाले महादेवजी भी दक्षसे प्रेमपूर्वक सम्मानित हो प्रसन्नतापूर्वक गणोंसहित अपने कैलास पर्वतपर चले गये।
— departed; and Mahādeva too, the refuge of the virtuous, honoured with love by Dakṣa, went, well pleased, together with his gaṇas, to his own mountain, Kailāsa.
दक्षसम्मानितः प्रीत्या (dakṣasammānitaḥ prītyā) — honoured with love by Dakṣaमहादेवः अपि सद्गतिः (mahādevaḥ api sadgatiḥ) — Mahādeva too, the refuge of the virtuousकैलासं सः ययौ शैलं (kailāsaṃ saḥ yayau śailaṃ) — he went to the mountain Kailāsaसुप्रीतः सगणः निजम् (suprītaḥ sagaṇaḥ nijam) — well pleased, together with his gaṇas, his own
३२ आगत्य स्वगिरि शंभुः सस्मार स्वप्रियां सतीम्। गणेभ्यः कथयामास प्रधानेभ्यश्च तत्कथाम्॥
āgatya svagiri śaṃbhuḥ sasmāra svapriyāṃ satīm | gaṇebhyaḥ kathayāmāsa pradhānebhyaśca tatkathām ||
अपने पर्वतपर आकर शम्भुने अपनी प्रिया सतीका स्मरण किया और गणों तथा प्रधान गणोंसे वह कथा कही।
Having come to his own mountain, Śambhu remembered his beloved Satī, and told that story to his gaṇas and the chief ones.
आगत्य स्वगिरि शंभुः (āgatya svagiri śaṃbhuḥ) — having come to his own mountain, Śambhuसस्मार स्वप्रियां सतीम् (sasmāra svapriyāṃ satīm) — remembered his beloved Satīगणेभ्यः कथयामास (gaṇebhyaḥ kathayāmāsa) — told to his gaṇasप्रधानेभ्यः च तत्कथाम् (pradhānebhyaḥ ca tatkathām) — and to the chief ones, that story
३३ कालं निनाय विज्ञानी बहु तच्चरितं वदन्। लौकिकीं गतिमाश्रित्य दर्शयन् कामितां प्रभुः॥
kālaṃ nināya vijñānī bahu taccaritaṃ vadan | laukikīṃ gatimāśritya darśayan kāmitāṃ prabhuḥ ||
विज्ञानमय भगवान् शंकरने लौकिक गतिका अवलम्बन कर तथा सतीके चरितको बार-बार कहते हुए तथा भक्तोंकी कामनाओंको प्रकट करते हुए बहुत समय व्यतीत किया।
The all-knowing Lord passed much time recounting her deeds at length, resorting to the ways of the world, showing forth his devotees' cherished desire.
कालं निनाय विज्ञानी (kālaṃ nināya vijñānī) — the all-knowing Lord passed the timeबहु तच्चरितं वदन् (bahu taccaritaṃ vadan) — recounting her deeds at lengthलौकिकीं गतिम् आश्रित्य (laukikīṃ gatim āśritya) — resorting to the ways of the worldदर्शयन् कामितां प्रभुः (darśayan kāmitāṃ prabhuḥ) — the Lord, showing forth [their] cherished desire
३४ नानीतिकारकः स्वामी परब्रह्म सतां गतिः। तस्य मोहः क्व वा शोकः क्व विकारः परो मुने॥
nānītikārakaḥ svāmī parabrahma satāṃ gatiḥ | tasya mohaḥ kva vā śokaḥ kva vikāraḥ paro mune ||
अनीति न करनेवाले, परब्रह्म, सज्जनोंके शरणदाता उन स्वामीको मोह, शोक अथवा अन्य कोई विकार कहाँसे हो सकता है, हे मुने!
That master who does no injustice, the supreme Brahman, the refuge of the virtuous — whence, O sage, could delusion, or grief, or any other change come upon him?
न अनीतिकारकः स्वामी (na anītikārakaḥ svāmī) — the master who does no injusticeपरब्रह्म सतां गतिः (parabrahma satāṃ gatiḥ) — the supreme Brahman, the refuge of the virtuousतस्य मोहः क्व वा शोकः (tasya mohaḥ kva vā śokaḥ) — whence could delusion or grief come upon himक्व विकारः परः मुने (kva vikāraḥ paraḥ mune) — whence any other change, O sage
३५ अहं विष्णुश्च जानीवस्तद्भेदं न कदाचन। के परे मुनयो देवा मानुषाद्याश्च योगिनः॥
ahaṃ viṣṇuśca jānīvastadbhedaṃ na kadācana | ke pare munayo devā mānuṣādyāśca yoginaḥ ||
जब मैं और विष्णु भी उनके भेदको कभी नहीं जान पाये, तो अन्य मुनि, देवता, मनुष्य आदि तथा योगिजनकी बात ही क्या है!
When I and Viṣṇu ourselves have never known his true difference, what then of the other sages, gods, men, and yogins?
अहं विष्णुः च जानीवः (ahaṃ viṣṇuḥ ca jānīvaḥ) — I and Viṣṇu knowतत् भेदं न कदाचन (tat bhedaṃ na kadācana) — never that differenceके परे मुनयः देवाः (ke pare munayaḥ devāḥ) — what then of the other sages, godsमानुषाद्याः च योगिनः (mānuṣādyāḥ ca yoginaḥ) — men and others, and yogins
३६ महिमा शांकरोऽनन्तो दुर्विज्ञेयो मनीषिभिः। भक्तज्ञातश्च सद्भक्त्या तत्प्रसादाद्विना श्रमम्॥
mahimā śāṃkaro'nanto durvijñeyo manīṣibhiḥ | bhaktajñātaśca sadbhaktyā tatprasādādvinā śramam ||
शंकरजीकी महिमा अनन्त है, जिसे बड़े-बड़े विद्वान् भी जाननेमें असमर्थ हैं, किन्तु भक्तलोग सद्भक्तिके द्वारा उनकी कृपासे बिना श्रमके ही उसे जान लेते हैं।
Śaṅkara's glory is endless, hard for the wise to fathom, yet known by devotees through true devotion, effortlessly, by his own grace.
महिमा शांकरः अनन्तः (mahimā śāṃkaraḥ anantaḥ) — Śaṅkara's glory is endlessदुर्विज्ञेयः मनीषिभिः (durvijñeyaḥ manīṣibhiḥ) — hard for the wise to fathomभक्तज्ञातः च सद्भक्त्या (bhaktajñātaḥ ca sadbhaktyā) — known by devotees, through true devotionतत्प्रसादात् विना श्रमम् (tatprasādāt vinā śramam) — by his grace, without effort
३७ एकोऽपि न विकारो हि शिवस्य परमात्मनः। संदर्शयति लोकेभ्यः कृत्वा तां तादृशीं गतिम्॥
eko'pi na vikāro hi śivasya paramātmanaḥ | saṃdarśayati lokebhyaḥ kṛtvā tāṃ tādṛśīṃ gatim ||
परमात्मा शिवमें एक भी विकार नहीं है, किन्तु ऐसी गति धारणकर वे लोगोंको अपना चरित्र दिखाते हैं।
Not even one change occurs in Śiva, the supreme soul; having assumed such a course, he shows it forth to the world.
एकः अपि न विकारः हि (ekaḥ api na vikāraḥ hi) — not even one changeशिवस्य परमात्मनः (śivasya paramātmanaḥ) — of Śiva, the supreme soulसंदर्शयति लोकेभ्यः (saṃdarśayati lokebhyaḥ) — he shows forth to the worldकृत्वा तां तादृशीं गतिम् (kṛtvā tāṃ tādṛśīṃ gatim) — having assumed such a course
३८ यत्पठित्वा च संश्रुत्य सर्वलोकसुधीर्मुने। लभते सद्गतिं दिव्यामिहापि सुखमुत्तमम्॥
yatpaṭhitvā ca saṃśrutya sarvalokasudhīrmune | labhate sadgatiṃ divyāmihāpi sukhamuttamam ||
हे मुने! जिसे पढ़कर और सुनकर सभी लोगोंमें बुद्धिमान् व्यक्ति इस लोकमें उत्तम सुख तथा दिव्य सद्गति प्राप्त कर लेता है।
Reading and hearing which, O sage, the wise among all people attain a divine good end, and, even in this life, the highest happiness.
यत्पठित्वा च संश्रुत्य (yatpaṭhitvā ca saṃśrutya) — reading and hearing whichसर्वलोकसुधीः मुने (sarvalokasudhīḥ mune) — the wise among all people, O sageलभते सद्गतिं दिव्याम् (labhate sadgatiṃ divyām) — attains a divine good endइह अपि सुखम् उत्तमम् (iha api sukham uttamam) — even here, the highest happiness
३९ इत्थं दाक्षायणी हित्वा निजदेहं सती पुनः। जज्ञे हिमवतः पत्न्यां मेनायामिति विश्रुतम्॥
itthaṃ dākṣāyaṇī hitvā nijadehaṃ satī punaḥ | jajñe himavataḥ patnyāṃ menāyāmiti viśrutam ||
इस प्रकार दक्षकन्या सती अपने शरीरको त्यागकर फिर हिमालयकी पत्नी मेनाके गर्भसे उत्पन्न हुईं, यह बात प्रसिद्ध ही है।
Thus the daughter of Dakṣa, Satī, having given up her own body, was again born, as is well known, in the womb of Menā, the wife of Himavat.
इत्थं दाक्षायणी हित्वा (itthaṃ dākṣāyaṇī hitvā) — thus the daughter of Dakṣa, having given upनिजदेहं सती पुनः (nijadehaṃ satī punaḥ) — her own body, Satī, againजज्ञे हिमवतः पत्न्यां (jajñe himavataḥ patnyāṃ) — was born in the wife of Himavatमेनायाम् इति विश्रुतम् (menāyām iti viśrutam) — in Menā, as is well known
४० पुनः कृत्वा तपस्तत्र शिवं वव्रे पतिं च सा। गौरी भूत्वार्धवामाङ्गी लीलाश्चक्रेऽद्भुताः शिवा॥
punaḥ kṛtvā tapastatra śivaṃ vavre patiṃ ca sā | gaurī bhūtvārdhavāmāṅgī līlāścakre'dbhutāḥ śivā ||
तत्पश्चात् वहाँ पुनः तपस्या करके उन्होंने शिवजीको पतिरूपमें वरण किया। वे गौरी होकर उनकी वाम-अर्धांगिनी बनीं और शिवाने अद्भुत लीलाएँ कीं।
Having again performed austerity there, she chose Śiva as her husband; becoming Gaurī, the left half of his body, that Śivā performed wondrous līlās.
पुनः कृत्वा तपः तत्र (punaḥ kṛtvā tapaḥ tatra) — having again performed austerity thereशिवं वव्रे पतिं च सा (śivaṃ vavre patiṃ ca sā) — she chose Śiva as her husbandगौरी भूत्वा अर्धवामाङ्गी (gaurī bhūtvā ardhavāmāṅgī) — becoming Gaurī, the left half of his bodyलीलाः चक्रे अद्भुताः शिवा (līlāḥ cakre adbhutāḥ śivā) — that Śivā performed wondrous līlās
४१ इत्थं सतीचरित्रं ते वर्णितं परमाद्भुतम्। भुक्तिमुक्तिप्रदं दिव्यं सर्वकामप्रदायकम्॥
itthaṃ satīcaritraṃ te varṇitaṃ paramādbhutam | bhuktimuktipradaṃ divyaṃ sarvakāmapradāyakam ||
इस प्रकार मैंने आपसे सतीके परम अद्भुत चरित्रका वर्णन किया, जो भोग-मोक्षको देनेवाला, दिव्य तथा सम्पूर्ण कामनाओंको पूर्ण करनेवाला है।
Thus has the supremely wondrous story of Satī been told to you — divine, granting enjoyment and liberation, the fulfiller of every desire.
इत्थं सतीचरित्रं ते (itthaṃ satīcaritraṃ te) — thus the story of Satī to youवर्णितं परमाद्भुतम् (varṇitaṃ paramādbhutam) — has been told, supremely wondrousभुक्तिमुक्तिप्रदं दिव्यं (bhuktimuktipradaṃ divyaṃ) — divine, granting enjoyment and liberationसर्वकामप्रदायकम् (sarvakāmapradāyakam) — the fulfiller of every desire
४२ इदमाख्यानमनघं पवित्रं परपावनम्। स्वर्ग्यं यशस्यमायुष्यं पुत्रपौत्रफलप्रदम्॥
idamākhyānamanaghaṃ pavitraṃ parapāvanam | svargyaṃ yaśasyamāyuṣyaṃ putrapautraphalapradam ||
यह आख्यान निष्पाप, पवित्र, दूसरोंको पवित्र करनेवाला, स्वर्गकी प्राप्ति करानेवाला, यशदायक, आयुवर्धक तथा पुत्र-पौत्ररूप फल प्रदान करनेवाला है।
This account is faultless, sacred, purifier of others, conducive to heaven, to fame, to long life, and the bestower of the fruit of sons and grandsons.
इदम् आख्यानम् अनघं (idam ākhyānam anaghaṃ) — this account, faultlessपवित्रं परपावनम् (pavitraṃ parapāvanam) — sacred, purifier of othersस्वर्ग्यं यशस्यम् आयुष्यं (svargyaṃ yaśasyam āyuṣyaṃ) — conducive to heaven, to fame, to long lifeपुत्रपौत्रफलप्रदम् (putrapautraphalapradam) — bestower of the fruit of sons and grandsons
४३ य इदं शृणुयाद् भक्त्या श्रावयेद्भक्तिमान्नरान्। सर्वकर्मा लभेत्तात परत्र परमां गतिम्॥
ya idaṃ śṛṇuyād bhaktyā śrāvayedbhaktimānnarān | sarvakarmā labhettāta paratra paramāṃ gatim ||
हे तात! जो भक्तिभावसे इसे सुनता है और भक्तिमान् होकर अन्य मनुष्योंको सुनाता है, वह सम्पूर्ण कर्मोंका फल पाकर परलोकमें परमगति प्राप्त करता है।
Whoever, my son, hears this with devotion, or, being devoted, has it heard by others, attains the fruit of every deed and, hereafter, the highest goal.
यः इदं शृणुयात् भक्त्या (yaḥ idaṃ śṛṇuyāt bhaktyā) — whoever hears this with devotionश्रावयेत् भक्तिमान् नरान् (śrāvayet bhaktimān narān) — or, devoted, has it heard by menसर्वकर्मा लभेत् तात (sarvakarmā labhet tāta) — attains [the fruit of] every deed, my sonपरत्र परमां गतिम् (paratra paramāṃ gatim) — and, hereafter, the highest goal
४४ यः पठेत्पाठयेद्वापि समाख्यानमिदं शुभम्। सोऽपि भुक्त्वाखिलान् भोगानन्ते मोक्षमवाप्नुयात्॥
yaḥ paṭhetpāṭhayedvāpi samākhyānamidaṃ śubham | so'pi bhuktvākhilān bhogānante mokṣamavāpnuyāt ||
जो इस शुभ आख्यानको पढ़ता है अथवा पढ़ाता है, वह भी समस्त सुखोंका उपभोग करके अन्तमें मोक्ष प्राप्त करता है।
Whoever reads, or causes others to read, this auspicious account, he too, having enjoyed all pleasures, attains liberation in the end.
यः पठेत् पाठयेत् वा अपि (yaḥ paṭhet pāṭhayet vā api) — whoever reads, or causes to readसमाख्यानम् इदं शुभम् (samākhyānam idaṃ śubham) — this auspicious accountसः अपि भुक्त्वा अखिलान् भोगान् (saḥ api bhuktvā akhilān bhogān) — he too, having enjoyed all pleasuresअन्ते मोक्षम् अवाप्नुयात् (ante mokṣam avāpnuyāt) — attains liberation in the end
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां द्वितीये सतीखण्डे दक्षयज्ञानुसंधानवर्णनं नाम त्रिचत्वारिंशोऽध्यायः॥ ४३॥
Thus ends the forty-third chapter, called "The Completion of Dakṣa's Sacrifice," in the Satī-khaṇḍa of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके द्वितीय सतीखण्डमें दक्षयज्ञके अनुसन्धानका वर्णन नामक तैंतालीसवाँ अध्याय पूर्ण हुआ॥ ४३॥