॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सतीखण्डअथ षष्ठोऽध्यायः
Sandhyā completes four full yugas of silent austerity on Mount Candrabhāga; Śiva, pleased, appears before her within, without and in the sky, and grants her divine knowledge, speech and sight. Overcoming her fear, she praises him in a long hymn extolling his formless, all-pervading nature. Deeply moved, Śiva offers her a boon: she asks that no embodied being, the instant it is born, be overcome by desire, that her own progeny and husband be free of it, and that any man but her husband who looks on her with desire lose his manhood. Śiva grants all this and more — unmatched satītva, a husband who will live seven kalpas with her — then reveals that her promised end, giving up her body in fire, is to come at the sage Medhātithi's twelve-year sacrifice, where she will be reborn as his daughter, before vanishing. सन्ध्या चन्द्रभाग पर्वत पर चार पूरे युगों तक मौन तपस्या करती है; प्रसन्न होकर शिवजी भीतर, बाहर तथा आकाश में उसके सामने प्रकट होते हैं और उसे दिव्य ज्ञान, दिव्य वाणी तथा दिव्य दृष्टि प्रदान करते हैं। भय पर विजय पाकर वह उनकी निराकार, सर्वव्यापी प्रकृति की स्तुति करती हुई एक लम्बा स्तोत्र गाती है। अत्यन्त प्रसन्न होकर शिवजी उसे वर माँगने को कहते हैं: वह माँगती है कि कोई भी प्राणी उत्पन्न होते ही कामभाव से युक्त न हो, उसकी सन्तान तथा पति भी इससे मुक्त रहें, तथा उसके पति के अतिरिक्त जो कोई भी उसे सकाम दृष्टि से देखे उसका पौरुष नष्ट हो जाय। शिवजी यह सब तथा अधिक वरदान देते हैं — अद्वितीय सतीभाव, सात कल्पों तक साथ रहनेवाला पति — और फिर बताते हैं कि उसका प्रतिज्ञात शरीरत्याग महर्षि मेधातिथि के बारह वर्षीय यज्ञ में होगा, जहाँ वह उनकी पुत्री के रूप में पुनर्जन्म लेगी, और इतना कहकर वे अन्तर्धान हो जाते हैं।
१ सुतवर्य महाप्राज्ञ शृणु संध्यातपो महत्। यच्छुत्वा नश्यते पापसमूहस्ततक्षणाद् ध्रुवम्॥
sutavarya mahāprājña śṛṇu saṃdhyātapo mahat | yacchutvā naśyate pāpasamūhastatakṣaṇād dhruvam ||
हे पुत्रश्रेष्ठ! हे महाप्राज्ञ! अब सन्ध्या के द्वारा किये गये महान् तप को सुनो, जिसे सुनकर पापसमूह उसी क्षण निश्चय ही नष्ट हो जाता है।
O best of sons, greatly wise one, hear the great austerity performed by Sandhyā, hearing which the mass of sin is surely destroyed that very instant.
सुतवर्य (sutavarya) — O best of sonsमहाप्राज्ञ (mahāprājña) — greatly wiseशृणु (śṛṇu) — hearसंध्यातपः (saṃdhyātapaḥ) — the austerity of Sandhyāमहत् (mahat) — greatयत् (yat) — whichश्रुत्वा (śrutvā) — having heardनश्यते (naśyate) — is destroyedपापसमूहः (pāpasamūhaḥ) — the mass of sinतत्क्षणात् (tatkṣaṇāt) — that very momentध्रुवम् (dhruvam) — assuredly
२ उपदिश्य तपोभावं वसिष्ठे स्वगृहं गते। संध्यापि तपसो भावं ज्ञात्वा मोदमवाप ह॥
upadiśya tapobhāvaṃ vasiṣṭhe svagṛhaṃ gate | saṃdhyāpi tapaso bhāvaṃ jñātvā modamavāpa ha ||
तपस्या की विधि का उपदेश देकर वसिष्ठजी के अपने घर चले जाने पर, सन्ध्या भी तपस्या की विधि को जानकर अत्यन्त हर्षित हुई।
After instructing her in the nature of austerity, when Vasiṣṭha had gone to his own home, Sandhyā too, having learned the practice of austerity, attained great joy.
उपदिश्य (upadiśya) — having instructed inतपोभावम् (tapobhāvam) — the nature of austerityवसिष्ठे (vasiṣṭhe) — when Vasiṣṭhaस्वगृहम् (svagṛham) — to his own homeगते (gate) — had goneसंध्या (saṃdhyā) — Sandhyāअपि (api) — tooतपसः (tapasaḥ) — of austerityभावम् (bhāvam) — the natureज्ञात्वा (jñātvā) — having understoodमोदम् (modam) — joyअवाप ह (avāpa ha) — attained
३ ततः सानंदमनसो वेषं कृत्वा तु यादृशम्। तपश्चर्तुं समारेभे बृहल्लोहिततीरगा॥
tataḥ sānaṃdamanaso veṣaṃ kṛtvā tu yādṛśam | tapaścartuṃ samārebhe bṛhallohitatīragā ||
तब वह प्रसन्नचित्त होकर उचित वेष धारणकर बृहल्लोहित सरोवर के तटपर तपस्या करने लगी।
Then, with a joyful mind, having assumed whatever attire was fitting, she began her austerity, dwelling on the shore of Bṛhallohita.
ततः (tataḥ) — thenसानंदमनसः (sānaṃdamanasaḥ) — with a joyful mindवेषम् (veṣam) — a garbकृत्वा (kṛtvā) — having assumedतु (tu) — indeedयादृशम् (yādṛśam) — such as was fittingतपः (tapaḥ) — austerityचर्तुम् (cartum) — to practiseसमारेभे (samārebhe) — she beganबृहल्लोहिततीरगा (bṛhallohitatīragā) — standing on the bank of Bṛhallohita
४ यथोक्तं तु वसिष्ठेन मंत्रं तपसि साधनम्। मंत्रेण तेन सद्भक्त्या पूजयामास शंकरम्॥
yathoktaṃ tu vasiṣṭhena maṃtraṃ tapasi sādhanam | maṃtreṇa tena sadbhaktyā pūjayāmāsa śaṃkaram ||
वसिष्ठजी ने तपस्या के साधनरूप जिस मन्त्र को बताया था, उसी मन्त्र से वह सच्ची भक्ति के साथ शंकरजी का पूजन करने लगी।
With that mantra which Vasiṣṭha had taught her as the means of austerity, she worshipped Śaṅkara with true devotion, using that very mantra.
यथोक्तम् (yathoktam) — as was toldतु (tu) — indeedवसिष्ठेन (vasiṣṭhena) — by Vasiṣṭhaमंत्रम् (maṃtram) — the mantraतपसि (tapasi) — in austerityसाधनम् (sādhanam) — the meansमंत्रेण (maṃtreṇa) — with the mantraतेन (tena) — thatसद्भक्त्या (sadbhaktyā) — with true devotionपूजयामास (pūjayāmāsa) — she worshippedशंकरम् (śaṃkaram) — Śaṅkara
५ एकान्तमनसस्तस्याः कुर्वन्त्याः सुमहत्तपः। शंभौ विन्यस्तचित्ताया गतमेकं चतुर्युगम्॥
ekāntamanasastasyāḥ kurvantyāḥ sumahattapaḥ | śaṃbhau vinyastacittāyā gatamekaṃ caturyugam ||
इस प्रकार शिवजी में चित्त लगाकर एकाग्रमन से घोर तपस्या करती हुई उस सन्ध्या का एक चतुर्युग बीत गया।
As she performed this very great austerity with a mind fixed on one point alone, her thought set wholly upon Śambhu, one full cycle of the four yugas passed.
एकान्तमनसः (ekāntamanasaḥ) — of single-pointed mindतस्याः (tasyāḥ) — of herकुर्वन्त्याः (kurvantyāḥ) — as she practisedसुमहत् (sumahat) — most greatतपः (tapaḥ) — austerityशंभौ (śaṃbhau) — on Śambhuविन्यस्तचित्तायाः (vinyastacittāyāḥ) — her mind fixedगतम् (gatam) — passedएकम् (ekam) — oneचतुर्युगम् (caturyugam) — four-age cycle
६ प्रसन्नोऽभूत्तदा शंभुस्तपसा तेन तोषितः। अंतर्बहिस्तथाकाशे दर्शयित्वा निजं वपुः॥
prasanno'bhūttadā śaṃbhustapasā tena toṣitaḥ | aṃtarbahistathākāśe darśayitvā nijaṃ vapuḥ ||
तब उस तपस्या से सन्तुष्ट होकर शिवजी उसपर प्रसन्न हो गये और भीतर, बाहर तथा आकाश में अपना स्वरूप दिखाकर —
Then Śambhu, pleased and gratified by that austerity, showed her his own form — within, without, and in the sky —
प्रसन्नः (prasannaḥ) — graciousअभूत् (abhūt) — becameतदा (tadā) — thenशंभुः (śaṃbhuḥ) — Śambhuतपसा (tapasā) — by the austerityतेन (tena) — thatतोषितः (toṣitaḥ) — pleasedअंतः (aṃtaḥ) — withinबहिः (bahiḥ) — withoutतथा (tathā) — andआकाशे (ākāśe) — in the skyदर्शयित्वा (darśayitvā) — having shownनिजम् (nijam) — his ownवपुः (vapuḥ) — form
७ यद्रूपं चिंतयंती सा तेन प्रत्यक्षतां गतः॥
yadrūpaṃ ciṃtayaṃtī sā tena pratyakṣatāṃ gataḥ ||
जिस रूप का वह ध्यान कर रही थी, उसी रूप में वे उसके समक्ष प्रत्यक्ष प्रकट हो गये।
— in that very form which she was meditating upon, he became manifest before her.
NotePrinted as a single pāda (half-verse), not the usual two — reproduced as printed.
यत् (yat) — whichरूपम् (rūpam) — formचिंतयंती (ciṃtayaṃtī) — meditating onसा (sā) — she wasतेन (tena) — in thatप्रत्यक्षताम् (pratyakṣatām) — visibilityगतः (gataḥ) — he came to
८ अथ सा पुरतो दृष्ट्वा मनसा चिंतितं प्रभुम्। प्रसन्नवदनं शांतं मुमोदातीव शंकरम्॥
atha sā purato dṛṣṭvā manasā ciṃtitaṃ prabhum | prasannavadanaṃ śāṃtaṃ mumodātīva śaṃkaram ||
तब सन्ध्या ने अपने सामने, अपनी आँखों से, अपने मन में चिन्तित उन प्रभु को — प्रसन्न मुख तथा शान्तस्वरूप — देखकर शंकरजी में अत्यन्त आनन्दित हुई।
Then, seeing before her, with her own eyes, that lord whom she had held in her mind — his face gracious and serene — she rejoiced exceedingly in Śaṅkara.
अथ (atha) — thenसा (sā) — sheपुरतः (purataḥ) — before herदृष्ट्वा (dṛṣṭvā) — having seenमनसा (manasā) — in mindचिंतितम् (ciṃtitam) — contemplatedप्रभुम् (prabhum) — the Lordप्रसन्नवदनम् (prasannavadanam) — of gracious countenanceशांतम् (śāṃtam) — sereneमुमोद (mumoda) — rejoicedअतीव (atīva) — exceedinglyशंकरम् (śaṃkaram) — Śaṅkara
९ ससाध्वसमहं वक्ष्ये किं कथं स्तौमि वा हरम्। इति चिंतापरा भूत्वा न्यमीलयत चक्षुषी॥
sasādhvasamahaṃ vakṣye kiṃ kathaṃ staumi vā haram | iti ciṃtāparā bhūtvā nyamīlayata cakṣuṣī ||
'भयकम्पित होकर मैं क्या कहूँ और किस प्रकार हर की स्तुति करूँ' — ऐसा चिन्तित होकर उसने अपने दोनों नेत्र बन्द कर लिये।
'Trembling, what shall I say, and how shall I praise Hara?' — thinking thus, anxious, she closed her two eyes.
ससाध्वसम् (sasādhvasam) — with aweअहम् (aham) — Iवक्ष्ये (vakṣye) — shall speakकिम् (kim) — whatकथम् (katham) — howस्तौमि (staumi) — shall I praiseवा (vā) — orहरम् (haram) — Haraइति (iti) — thusचिंतापरा (ciṃtāparā) — lost in thoughtभूत्वा (bhūtvā) — having becomeन्यमीलयत (nyamīlayata) — she closedचक्षुषी (cakṣuṣī) — her two eyes
१० निमीलिताक्ष्यास्तस्यास्तु प्रविश्य हृदयं हरः। दिव्यं ज्ञानं ददौ तस्यै वाचं दिव्ये च चक्षुषी॥
nimīlitākṣyāstasyāstu praviśya hṛdayaṃ haraḥ | divyaṃ jñānaṃ dadau tasyai vācaṃ divye ca cakṣuṣī ||
तब नेत्र बन्द किये हुए उस सन्ध्या के हृदय में प्रविष्ट होकर शिवजी ने उसे दिव्य ज्ञान, दिव्य वाणी तथा दो दिव्य नेत्र प्रदान किये।
Then Hara, entering the heart of that woman whose eyes were closed, gave her divine knowledge, divine speech, and two divine eyes.
निमीलिताक्ष्याः (nimīlitākṣyāḥ) — of her whose eyes were closedतस्याः (tasyāḥ) — herतु (tu) — indeedप्रविश्य (praviśya) — having enteredहृदयम् (hṛdayam) — the heartहरः (haraḥ) — Haraदिव्यम् (divyam) — divineज्ञानम् (jñānam) — knowledgeददौ (dadau) — gaveतस्यै (tasyai) — to herवाचम् (vācam) — speechदिव्ये (divye) — divineच (ca) — andचक्षुषी (cakṣuṣī) — two eyes
११ दिव्यज्ञानं दिव्यचक्षुर्दिव्यां वाचमवाप सा। प्रत्यक्षं वीक्ष्य दुर्गेशं तुष्टाव जगतां पतिम्॥
divyajñānaṃ divyacakṣurdivyāṃ vācamavāpa sā | pratyakṣaṃ vīkṣya durgeśaṃ tuṣṭāva jagatāṃ patim ||
उसने दिव्य ज्ञान, दिव्य दृष्टि तथा दिव्य वाणी प्राप्त की, और दुर्गेश (शिवजी) को प्रत्यक्ष अपने सामने देखकर वह जगत्पति की इस प्रकार स्तुति करने लगी।
She obtained divine knowledge, divine sight and divine speech, and, beholding the lord of Durgā directly before her, praised the lord of the worlds.
दिव्यज्ञानम् (divyajñānam) — divine knowledgeदिव्यचक्षुः (divyacakṣuḥ) — divine sightदिव्याम् (divyām) — divineवाचम् (vācam) — speechअवाप (avāpa) — she obtainedसा (sā) — sheप्रत्यक्षम् (pratyakṣam) — face to faceवीक्ष्य (vīkṣya) — having beheldदुर्गेशम् (durgeśam) — the Lord of Durgāतुष्टाव (tuṣṭāva) — she praisedजगताम् (jagatām) — of the worldsपतिम् (patim) — the Lord
१२ निराकारं ज्ञानगम्यं परं यन्नैव स्थूलं नापि सूक्ष्मं न चोच्चम्। अंतश्चिन्त्यं योगिभिस्तस्य रूपं तस्मै तुभ्यं लोककर्त्रे नमोऽस्तु॥
nirākāraṃ jñānagamyaṃ paraṃ yannaiva sthūlaṃ nāpi sūkṣmaṃ na coccam | aṃtaścintyaṃ yogibhistasya rūpaṃ tasmai tubhyaṃ lokakartre namo'stu ||
जो निराकार, ज्ञानगम्य तथा परम है; जो न स्थूल है, न सूक्ष्म है, न उच्च ही है, तथा योगियों के द्वारा अन्तःकरण से चिन्त्य है, ऐसे रूपवाले लोककर्ता आपको नमस्कार है।
Formless, attainable only through knowledge, supreme — neither gross, nor subtle, nor lofty — a form to be contemplated within by yogins alone: homage to You, the maker of the worlds, whose form that is.
NoteVerses 12–16 and 20–21 are printed in a longer, non-anuṣṭubh metre (four longer pādas each), matching the hymn form; reproduced as printed.
निराकारम् (nirākāram) — formlessज्ञानगम्यम् (jñānagamyam) — reached by knowledgeपरम् (param) — supremeयत् (yat) — whichन (na) — notएव (eva) — at allस्थूलम् (sthūlam) — grossन (na) — norअपि (api) — evenसूक्ष्मम् (sūkṣmam) — subtleन (na) — norच (ca) — andउच्चम् (uccam) — loftyअंतश्चिन्त्यम् (aṃtaścintyam) — contemplated withinयोगिभिः (yogibhiḥ) — by yoginsतस्य (tasya) — hisरूपम् (rūpam) — formतस्मै (tasmai) — to himतुभ्यम् (tubhyam) — to youलोककर्त्रे (lokakartre) — maker of the worldsनमः (namaḥ) — homageअस्तु (astu) — be
१३ सर्वं शांतं निर्मलं निर्विकारं ज्ञानागम्यं स्वप्रकाशेऽविकारम्। खाध्वप्रख्यं ध्वांतमार्गात्परस्ताद् रूपं यस्य त्वां नमामि प्रसन्नम्॥
sarvaṃ śāṃtaṃ nirmalaṃ nirvikāraṃ jñānāgamyaṃ svaprakāśe'vikāram | khādhvaprakhyaṃ dhvāṃtamārgātparastād rūpaṃ yasya tvāṃ namāmi prasannam ||
जिनका रूप सर्वस्वरूप, शान्त, निर्मल, निर्विकार, ज्ञान से परे, अपने प्रकाश में स्थित, विकाररहित, आकाशमार्ग के समान तथा अन्धकारमार्ग से परे है, ऐसे प्रसन्न रूपवाले आपको मैं नमस्कार करती हूँ।
All-peaceful, stainless, changeless, beyond knowledge, self-luminous, unmodified, likened to the pathway of the sky, beyond the path of darkness — homage to You, whose form, thus gracious, I bow to.
सर्वम् (sarvam) — allशांतम् (śāṃtam) — tranquilनिर्मलम् (nirmalam) — stainlessनिर्विकारम् (nirvikāram) — unchangingज्ञानागम्यम् (jñānāgamyam) — beyond the reach of knowledgeस्वप्रकाशे (svaprakāśe) — in its self-luminousnessअविकारम् (avikāram) — without changeखाध्वप्रख्यम् (khādhvaprakhyam) — like the path of the skyध्वांतमार्गात् (dhvāṃtamārgāt) — than the way of darknessपरस्तात् (parastāt) — beyondरूपम् (rūpam) — the formयस्य (yasya) — whoseत्वाम् (tvām) — youनमामि (namāmi) — I saluteप्रसन्नम् (prasannam) — the gracious
१४ एकं शुद्धं दीप्यमानं विनाजां चिदानंदं सहजं चाविकारि। नित्यानंदं सत्यभूतिप्रसन्नं यस्य श्रीदं रूपमस्मै नमस्ते॥
ekaṃ śuddhaṃ dīpyamānaṃ vinājāṃ cidānaṃdaṃ sahajaṃ cāvikāri | nityānaṃdaṃ satyabhūtiprasannaṃ yasya śrīdaṃ rūpamasmai namaste ||
एक (अद्वितीय), शुद्ध, देदीप्यमान, चिदानन्दस्वरूप, सहज, विकाररहित, नित्यानन्दस्वरूप, सत्य ऐश्वर्य से प्रसन्न — ऐसे श्रीदायक रूपवाले आपको नमस्कार है।
One, pure, radiant, [free of illusion], of the nature of consciousness-bliss, spontaneous and unchanging, ever-blissful, gracious in true being — homage to You, whose form bestows all glory.
Note"विनाजां" is printed thus, clearly legible; the sense expected from the Hindi commentary ("मायारहित", free of māyā) would suggest "विनाशं"/a similar form, but the text as printed reads as above and is reproduced verbatim.
एकम् (ekam) — oneशुद्धम् (śuddham) — pureदीप्यमानम् (dīpyamānam) — shiningविनाजाम् (vinājām) — without birthचिदानंदम् (cidānaṃdam) — consciousness and blissसहजम् (sahajam) — innateच (ca) — andअविकारि (avikāri) — unchangingनित्यानंदम् (nityānaṃdam) — of everlasting blissसत्यभूतिप्रसन्नम् (satyabhūtiprasannam) — serene in true beingयस्य (yasya) — whoseश्रीदम् (śrīdam) — giving splendourरूपम् (rūpam) — formअस्मै (asmai) — to himनमस्ते (namaste) — homage to you
१५ विद्याकारोद्भावनीयं प्रभिन्नं सत्त्वच्छंदं ध्येयमात्मस्वरूपम्। सारं पारं पावनानां पवित्रं तस्मै रूपं यस्य चैवं नमस्ते॥
vidyākārodbhāvanīyaṃ prabhinnaṃ sattvacchaṃdaṃ dhyeyamātmasvarūpam | sāraṃ pāraṃ pāvanānāṃ pavitraṃ tasmai rūpaṃ yasya caivaṃ namaste ||
जिनका रूप विद्या के आकार से प्रकट होने योग्य, सबसे सर्वथा भिन्न, परम सात्त्विक, आत्मस्वरूप ध्येय, सारस्वरूप, पवित्रों के भी पार करनेवाला तथा पवित्रों को भी पवित्र करनेवाला है, ऐसे आपको नमस्कार है।
To be realized through the manifestation-form of vidyā, wholly distinct, of pure inclination, to be meditated upon as one's own true self, the essence, the far shore of holy things, the purifier of the pure — homage to You, whose form is thus.
विद्याकारोद्भावनीयम् (vidyākārodbhāvanīyam) — to be brought forth in the form of knowledgeप्रभिन्नम् (prabhinnam) — undividedसत्त्वच्छंदम् (sattvacchaṃdam) — delighting in purityध्येयम् (dhyeyam) — to be meditated onआत्मस्वरूपम् (ātmasvarūpam) — the very nature of the Selfसारम् (sāram) — the essenceपारम् (pāram) — the further shoreपावनानाम् (pāvanānām) — of purifiersपवित्रम् (pavitram) — the purifierतस्मै (tasmai) — to himरूपम् (rūpam) — the formयस्य (yasya) — whoseच (ca) — andएवम् (evam) — thusनमस्ते (namaste) — homage to you
१६ यत्त्वाकारं शुद्धरूपं मनोज्ञं रत्नाकल्पं स्वच्छकर्पूरगौरम्। इष्टाभीती शूलमुंडं दधानं हस्तैर्नमो योगयुक्ताय तुभ्यम्॥
yattvākāraṃ śuddharūpaṃ manojñaṃ ratnākalpaṃ svacchakarpūragauram | iṣṭābhītī śūlamuṃḍaṃ dadhānaṃ hastairnamo yogayuktāya tubhyam ||
जिनका आकार शुद्धरूप, मनोज्ञ, रत्नों से अलंकृत-सा, स्वच्छ कर्पूर के समान गौरवर्ण है, तथा जो हाथों में अभय एवं वरमुद्रा तथा शूल-मुण्ड धारण करनेवाले हैं, उन योगयुक्त आपको नमस्कार है।
To You of pure, lovely form, adorned as with jewels, fair and clear as camphor, bearing in your hands both the boon-granting and fear-dispelling gestures along with the trident and skull — homage to You, joined in yoga.
यत् (yat) — whoseतु (tu) — indeedआकारम् (ākāram) — shapeशुद्धरूपम् (śuddharūpam) — of pure formमनोज्ञम् (manojñam) — lovelyरत्नाकल्पम् (ratnākalpam) — decked with jewelsस्वच्छकर्पूरगौरम् (svacchakarpūragauram) — white as clear camphorइष्टाभीती (iṣṭābhītī) — the boon and the gesture of fearlessnessशूलमुंडम् (śūlamuṃḍam) — trident and skullदधानम् (dadhānam) — bearingहस्तैः (hastaiḥ) — in his handsनमः (namaḥ) — homageयोगयुक्ताय (yogayuktāya) — to the yoga-yokedतुभ्यम् (tubhyam) — to you
१७ गगनं भूर्दिशश्चैव सलिलं ज्योतिरेव च। पुनः कालश्च रूपाणि यस्य तुभ्यं नमोऽस्तु ते॥
gaganaṃ bhūrdiśaścaiva salilaṃ jyotireva ca | punaḥ kālaśca rūpāṇi yasya tubhyaṃ namo'stu te ||
आकाश, पृथिवी, दिशाएँ, जल, ज्योति तथा पुनः काल — ये सब जिनके स्वरूप हैं, ऐसे आपको नमस्कार है।
The sky, the earth, the directions, water and light indeed, and again time — these are Your forms; homage to You.
गगनम् (gaganam) — the skyभूः (bhūḥ) — the earthदिशः (diśaḥ) — the quartersच (ca) — andएव (eva) — indeedसलिलम् (salilam) — waterज्योतिः (jyotiḥ) — lightएव (eva) — indeedच (ca) — andपुनः (punaḥ) — againकालः (kālaḥ) — timeच (ca) — andरूपाणि (rūpāṇi) — the formsयस्य (yasya) — whoseतुभ्यम् (tubhyam) — to youनमः (namaḥ) — homageअस्तु (astu) — beते (te) — to you
१८ प्रधानपुरुषौ यस्य कायत्वेन विनिर्गतौ। तस्मादव्यक्तरूपाय शंकराय नमो नमः॥
pradhānapuruṣau yasya kāyatvena vinirgatau | tasmādavyaktarūpāya śaṃkarāya namo namaḥ ||
जिनके शरीर से प्रकृति तथा पुरुष दोनों की उत्पत्ति हुई है, उन अव्यक्तस्वरूप आप शंकर को बार-बार नमस्कार है।
From whose body Prakṛti and Puruṣa have both come forth — to You, of unmanifest form, Śaṅkara, homage again and again.
प्रधानपुरुषौ (pradhānapuruṣau) — Pradhāna and Puruṣaयस्य (yasya) — whoseकायत्वेन (kāyatvena) — as bodyविनिर्गतौ (vinirgatau) — issued forthतस्मात् (tasmāt) — thereforeअव्यक्तरूपाय (avyaktarūpāya) — of unmanifest formशंकराय (śaṃkarāya) — to Śaṅkaraनमः नमः (namaḥ namaḥ) — homage, homage
१९ यो ब्रह्मा कुरुते सृष्टिं यो विष्णुः कुरुते स्थितिम्। संहरिष्यति यो रुद्रस्तस्मै तुभ्यं नमो नमः॥
yo brahmā kurute sṛṣṭiṃ yo viṣṇuḥ kurute sthitim | saṃhariṣyati yo rudrastasmai tubhyaṃ namo namaḥ ||
जो ब्रह्मारूप होकर सृष्टि करते हैं, जो विष्णुरूप होकर स्थिति (पालन) करते हैं तथा जो रुद्ररूप होकर संहार करेंगे, उन आपको बार-बार नमस्कार है।
He who as Brahmā performs creation, who as Viṣṇu performs preservation, who as Rudra will perform dissolution — to You, homage again and again.
यः (yaḥ) — who asब्रह्मा (brahmā) — Brahmāकुरुते (kurute) — makesसृष्टिम् (sṛṣṭim) — creationयः (yaḥ) — who asविष्णुः (viṣṇuḥ) — Viṣṇuकुरुते (kurute) — makesस्थितिम् (sthitim) — preservationसंहरिष्यति (saṃhariṣyati) — will withdraw allयः (yaḥ) — who asरुद्रः (rudraḥ) — Rudraतस्मै (tasmai) — to himतुभ्यम् (tubhyam) — to youनमः नमः (namaḥ namaḥ) — homage, homage
२० नमो नमः कारणकारणाय दिव्यामृतज्ञानविभूतिदाय। समस्तलोकांतरभूतिदाय प्रकाशरूपाय परात्पराय॥
namo namaḥ kāraṇakāraṇāya divyāmṛtajñānavibhūtidāya | samastalokāṃtarabhūtidāya prakāśarūpāya parātparāya ||
कारणों के कारण, दिव्य अमृतस्वरूप ज्ञानसम्पदा के दाता, समस्त लोकों को ऐश्वर्य देनेवाले, प्रकाशस्वरूप तथा परात्पर आपको बार-बार नमस्कार है।
Homage, homage to the cause of causes, the giver of the glory of divine, immortal knowledge, the giver of prosperity to all the worlds without exception, of the form of light, the supreme beyond the supreme.
नमः नमः (namaḥ namaḥ) — homage, homageकारणकारणाय (kāraṇakāraṇāya) — to the cause of causesदिव्यामृतज्ञानविभूतिदाय (divyāmṛtajñānavibhūtidāya) — giver of the glory of divine immortal knowledgeसमस्तलोकांतरभूतिदाय (samastalokāṃtarabhūtidāya) — giver of prosperity throughout all the worldsप्रकाशरूपाय (prakāśarūpāya) — whose form is lightपरात्पराय (parātparāya) — higher than the highest
२१ यस्यापरं नो जगदुच्यते पदात् क्षितिर्दिशः सूर्य इंदुर्मनोजः। बहिर्मुखा नाभितश्चान्तरिक्षं तस्मै तुभ्यं शंभवे मे नमोऽस्तु॥
yasyāparaṃ no jagaducyate padāt kṣitirdiśaḥ sūrya iṃdurmanojaḥ | bahirmukhā nābhitaścāntarikṣaṃ tasmai tubhyaṃ śaṃbhave me namo'stu ||
जिनके अतिरिक्त यह जगत् और कुछ नहीं कहा जाता, जिनके चरण से पृथिवी, दिशाएँ, सूर्य, चन्द्रमा तथा कामदेव, जिनके मुख से बहिर्मुख देवता तथा जिनकी नाभि से अन्तरिक्ष उत्पन्न हुआ है, उन आप शम्भु को मेरा नमस्कार है।
He besides whom this world is said to be nothing at all — from whose foot the earth, the directions, the sun, the moon, and Manoja [Kāma] came, and from whose face the outward-facing gods, and from whose navel the atmosphere — to You, Śambhu, my homage.
यस्य (yasya) — whoseअपरम् (aparam) — otherनो (no) — notजगत् (jagat) — the worldउच्यते (ucyate) — is said to beपदात् (padāt) — from whose footक्षितिः (kṣitiḥ) — the earthदिशः (diśaḥ) — the quartersसूर्यः (sūryaḥ) — the sunइंदुः (iṃduḥ) — the moonमनोजः (manojaḥ) — the mind-bornबहिर्मुखाः (bahirmukhāḥ) — turned outwardनाभितः (nābhitaḥ) — from the navelच (ca) — andअन्तरिक्षम् (antarikṣam) — the mid-airतस्मै (tasmai) — to himतुभ्यम् (tubhyam) — to youशंभवे (śaṃbhave) — to Śambhuमे (me) — myनमः (namaḥ) — homageअस्तु (astu) — be
२२ त्वं परः परमात्मा च त्वं विद्या विविधा हरः। सद्ब्रह्म च परं ब्रह्म विचारणपरायणः॥
tvaṃ paraḥ paramātmā ca tvaṃ vidyā vividhā haraḥ | sadbrahma ca paraṃ brahma vicāraṇaparāyaṇaḥ ||
हे हर! आप सर्वश्रेष्ठ तथा परमात्मा हैं, आप ही विविध विद्या हैं, सद्ब्रह्म तथा परब्रह्म हैं, और ज्ञान-विचार में सदा तत्पर हैं।
You, Hara, are the Supreme, the Supreme Self, and the manifold Vidyā; You are the true Brahman and the supreme Brahman, ever intent upon discernment.
त्वम् (tvam) — youपरः (paraḥ) — the supremeपरमात्मा (paramātmā) — the supreme Selfच (ca) — andत्वम् (tvam) — youविद्या (vidyā) — knowledgeविविधा (vividhā) — manifoldहरः (haraḥ) — Haraसद्ब्रह्म (sadbrahma) — the true Brahmanच (ca) — andपरम् (param) — supremeब्रह्म (brahma) — Brahmanविचारणपरायणः (vicāraṇaparāyaṇaḥ) — the object of enquiry
२३ यस्य नादिर्न मध्यं च नान्तमस्ति जगद्यतः। कथं स्तोष्यामि तं देवं वाङ्मनोऽगोचरं हरम्॥
yasya nādirna madhyaṃ ca nāntamasti jagadyataḥ | kathaṃ stoṣyāmi taṃ devaṃ vāṅmano'gocaraṃ haram ||
जिनका न आदि है, न मध्य है, न अन्त है, तथा जिनसे यह सम्पूर्ण जगत् उत्पन्न हुआ है, वाणी तथा मन से अगोचर उन सदाशिव की मैं किस प्रकार स्तुति करूँ?
How shall I praise that god, Hara, who has neither beginning nor middle nor end, from whom this whole world arose, who is beyond the reach of speech and mind?
यस्य (yasya) — whoseन (na) — notआदिः (ādiḥ) — beginningन (na) — norमध्यम् (madhyam) — middleच (ca) — andन (na) — norअन्तम् (antam) — endअस्ति (asti) — there isजगत् (jagat) — the worldयतः (yataḥ) — from whomकथम् (katham) — howस्तोष्यामि (stoṣyāmi) — shall I praiseतम् (tam) — thatदेवम् (devam) — godवाङ्मनोऽगोचरम् (vāṅmano'gocaram) — beyond speech and mindहरम् (haram) — Hara
२४ यस्य ब्रह्मादयो देवा मुनयश्च तपोधनाः। न विवृण्वन्ति रूपाणि वर्णनीयः कथं स मे॥
yasya brahmādayo devā munayaśca tapodhanāḥ | na vivṛṇvanti rūpāṇi varṇanīyaḥ kathaṃ sa me ||
जिनके स्वरूपों का वर्णन ब्रह्मा आदि देवगण तथा तपोधन मुनि भी नहीं कर पाते, उनका वर्णन मैं किस प्रकार कर सकती हूँ?
Whose forms even Brahmā and the other gods, and the sages rich in austerity, cannot fully describe — how then can I describe him?
यस्य (yasya) — whoseब्रह्मादयः (brahmādayaḥ) — Brahmā and the restदेवाः (devāḥ) — the godsमुनयः (munayaḥ) — the sagesच (ca) — andतपोधनाः (tapodhanāḥ) — rich in austerityन (na) — notविवृण्वन्ति (vivṛṇvanti) — do they unfoldरूपाणि (rūpāṇi) — the formsवर्णनीयः (varṇanīyaḥ) — to be describedकथम् (katham) — howसः (saḥ) — heमे (me) — by me
२५ स्त्रिया मया ते किं ज्ञेया निर्गुणस्य गुणाः प्रभो। नैव जानन्ति यद्रूपं सेन्द्रा अपि सुरासुराः॥
striyā mayā te kiṃ jñeyā nirguṇasya guṇāḥ prabho | naiva jānanti yadrūpaṃ sendrā api surāsurāḥ ||
हे प्रभो! इन्द्रसहित समस्त देवगण तथा असुर भी जब आपके रूप को नहीं जानते, तो निर्गुण आपके गुणों को मुझ-जैसी स्त्री कैसे जान सकती है?
O lord, how should I, a mere woman, know Your qualities, You who are beyond qualities, when even the gods with Indra, and the asuras too, do not know Your form?
स्त्रिया (striyā) — a womanमया (mayā) — by meते (te) — yourकिम् (kim) — howज्ञेयाः (jñeyāḥ) — to be knownनिर्गुणस्य (nirguṇasya) — of the quality-lessगुणाः (guṇāḥ) — the qualitiesप्रभो (prabho) — O Lordन (na) — notएव (eva) — at allजानन्ति (jānanti) — do they knowयत् (yat) — whoseरूपम् (rūpam) — formसेन्द्राः (sendrāḥ) — with Indraअपि (api) — evenसुरासुराः (surāsurāḥ) — gods and demons
२६ नमस्तुभ्यं महेशान नमस्तुभ्यं तपोमय। प्रसीद शंभो देवेश भूयो भूयो नमोऽस्तु ते॥
namastubhyaṃ maheśāna namastubhyaṃ tapomaya | prasīda śaṃbho deveśa bhūyo bhūyo namo'stu te ||
हे महेशान! आपको नमस्कार है। हे तपोमय! आपको नमस्कार है। हे शम्भो! हे देवेश! प्रसन्न होइये, आपको बार-बार नमस्कार है।
Homage to You, Maheśāna; homage to You, rich in austerity. Be gracious, O Śambhu, lord of gods; homage to You, again and again.
नमः (namaḥ) — homageतुभ्यम् (tubhyam) — to youमहेशान (maheśāna) — O great Lordनमः (namaḥ) — homageतुभ्यम् (tubhyam) — to youतपोमय (tapomaya) — O embodiment of austerityप्रसीद (prasīda) — be graciousशंभो (śaṃbho) — O Śambhuदेवेश (deveśa) — O Lord of godsभूयः भूयः (bhūyaḥ bhūyaḥ) — again and againनमः (namaḥ) — homageअस्तु (astu) — beते (te) — to you
२७ इत्याकर्ण्य वचस्तस्याः संस्तुतः परमेश्वरः। सुप्रसन्नतरश्चाभूच्छंकरो भक्तवत्सलः॥
ityākarṇya vacastasyāḥ saṃstutaḥ parameśvaraḥ | suprasannataraścābhūcchaṃkaro bhaktavatsalaḥ ||
उसके इस वचन को सुनकर, इस प्रकार स्तुति किये गये भक्तवत्सल परमेश्वर शंकर परम प्रसन्न हो गये।
Having heard this speech of hers, thus praised, the supreme lord Śaṅkara, ever affectionate to his devotees, became yet more greatly pleased.
इति (iti) — thusआकर्ण्य (ākarṇya) — having heardवचः (vacaḥ) — the wordsतस्याः (tasyāḥ) — of hersसंस्तुतः (saṃstutaḥ) — praisedपरमेश्वरः (parameśvaraḥ) — the Supreme Lordसुप्रसन्नतरः (suprasannataraḥ) — still more graciousच (ca) — andअभूत् (abhūt) — becameशंकरः (śaṃkaraḥ) — Śaṅkaraभक्तवत्सलः (bhaktavatsalaḥ) — fond of his devotees
२८ अथ तस्याः शरीरं तु वल्कलाजिनसंयुतम्। परिच्छन्नं जटाव्रातैः पवित्रे मूर्ध्नि राजितैः॥
atha tasyāḥ śarīraṃ tu valkalājinasaṃyutam | paricchannaṃ jaṭāvrātaiḥ pavitre mūrdhni rājitaiḥ ||
फिर उसके वल्कल तथा कृष्णमृगचर्मयुक्त शरीर को, तथा जटाओं के समूह से आच्छादित एवं पवित्र उसके सिर को देखकर —
Then, beholding her body clad in bark-garments and a black deer-skin, her sacred head covered with masses of matted locks —
अथ (atha) — thenतस्याः (tasyāḥ) — herशरीरम् (śarīram) — bodyतु (tu) — indeedवल्कलाजिनसंयुतम् (valkalājinasaṃyutam) — clad in bark and hideपरिच्छन्नम् (paricchannam) — coveredजटाव्रातैः (jaṭāvrātaiḥ) — with masses of matted hairपवित्रे (pavitre) — on her holyमूर्ध्नि (mūrdhni) — headराजितैः (rājitaiḥ) — shining
२९ हिमानीतर्जिताम्भोजसदृशं वदनं तदा। निरीक्ष्य कृपयाविष्टो हरः प्रोवाच तामिदम्॥
himānītarjitāmbhojasadṛśaṃ vadanaṃ tadā | nirīkṣya kṛpayāviṣṭo haraḥ provāca tāmidam ||
तथा तुषारपात से मुरझाये हुए कमल के समान उसके मुख को देखकर, दयायुक्त होकर शिवजी उससे इस प्रकार कहने लगे।
— and her face, then like a lotus withered by a fall of frost, Hara, filled with compassion, spoke thus to her.
हिमानीतर्जिताम्भोजसदृशम् (himānītarjitāmbhojasadṛśam) — like a lotus nipped by snowवदनम् (vadanam) — the faceतदा (tadā) — thenनिरीक्ष्य (nirīkṣya) — having beheldकृपया (kṛpayā) — with compassionआविष्टः (āviṣṭaḥ) — filledहरः (haraḥ) — Haraप्रोवाच (provāca) — saidताम् (tām) — to herइदम् (idam) — this
३० प्रीतोऽस्मि तपसा भद्रे भवत्याः परमेण वै। स्तवेन च शुभप्राज्ञे वरं वरय सांप्रतम्॥
prīto'smi tapasā bhadre bhavatyāḥ parameṇa vai | stavena ca śubhaprājñe varaṃ varaya sāṃpratam ||
'हे भद्रे! तुम्हारी इस परम उत्कृष्ट तपस्या से तथा इस स्तुति से मैं अत्यन्त प्रसन्न हूँ। हे शुभप्राज्ञे! अब तुम वर माँगो।'
'I am well pleased, O gentle one, by your supreme austerity and by this your hymn, O wise and auspicious one; now choose a boon.'
प्रीतः (prītaḥ) — pleasedअस्मि (asmi) — I amतपसा (tapasā) — by the austerityभद्रे (bhadre) — good ladyभवत्याः (bhavatyāḥ) — of your ladyshipपरमेण (parameṇa) — supremeवै (vai) — indeedस्तवेन (stavena) — by the hymnच (ca) — andशुभप्राज्ञे (śubhaprājñe) — O fair and wise oneवरम् (varam) — a boonवरय (varaya) — chooseसांप्रतम् (sāṃpratam) — now
३१ येन ते विद्यते कार्यं वरेणास्मिन्मनोगतम्। तत्करिष्ये च भद्रं ते प्रसन्नोऽहं तव व्रतैः॥
yena te vidyate kāryaṃ vareṇāsminmanogatam | tatkariṣye ca bhadraṃ te prasanno'haṃ tava vrataiḥ ||
'जो भी तुम्हारा अभीष्ट कार्य इस वर से हो, वह मैं करूँगा; तुम्हारा कल्याण हो, मैं तुम्हारे व्रतों से प्रसन्न हूँ।'
'Whatever purpose you have in mind through this boon, that I shall accomplish; may you prosper — I am pleased by your vows.'
येन (yena) — by whichते (te) — yourविद्यते (vidyate) — there isकार्यम् (kāryam) — purposeवरेण (vareṇa) — by the boonअस्मिन् (asmin) — in thisमनोगतम् (manogatam) — held in mindतत् (tat) — thatकरिष्ये (kariṣye) — I shall doच (ca) — andभद्रम् (bhadram) — wellते (te) — be with youप्रसन्नः (prasannaḥ) — pleasedअहम् (aham) — I amतव (tava) — yourव्रतैः (vrataiḥ) — by the vows
३२ इति श्रुत्वा महेशस्य प्रसन्नमनसस्तदा। संध्योवाच सुप्रसन्ना प्रणम्य च मुहुर्मुहुः॥
iti śrutvā maheśasya prasannamanasastadā | saṃdhyovāca suprasannā praṇamya ca muhurmuhuḥ ||
महेश के इस प्रसन्नचित्त वचन को सुनकर सन्ध्या अत्यन्त प्रसन्न हुई और बार-बार प्रणाम करके इस प्रकार कहने लगी।
Having heard this, Sandhyā, greatly pleased at Maheśa's gracious state of mind, bowed again and again and spoke thus.
इति (iti) — thusश्रुत्वा (śrutvā) — having heardमहेशस्य (maheśasya) — of Maheśaप्रसन्नमनसः (prasannamanasaḥ) — of gracious mindतदा (tadā) — thenसंध्या (saṃdhyā) — Sandhyāउवाच (uvāca) — saidसुप्रसन्ना (suprasannā) — wholly delightedप्रणम्य (praṇamya) — having bowedच (ca) — andमुहुर्मुहुः (muhurmuhuḥ) — again and again
३३ यदि देयो वरः प्रीत्या वरयोग्यास्म्यहं यदि। यदि शुद्धास्म्यहं जाता तस्मात्पापान्महेश्वर॥
yadi deyo varaḥ prītyā varayogyāsmyahaṃ yadi | yadi śuddhāsmyahaṃ jātā tasmātpāpānmaheśvara ||
'यदि आप प्रसन्नतापूर्वक वर देना चाहते हैं, यदि मैं वर पाने योग्य हूँ, तथा हे महेश्वर! यदि मैं उस पाप से सर्वथा शुद्ध हो गयी हूँ —'
'If a boon may lovingly be given, and if I am worthy of a boon, and if, O Maheśvara, I have become wholly cleansed of that sin —'
यदि (yadi) — ifदेयः (deyaḥ) — to be givenवरः (varaḥ) — a boonप्रीत्या (prītyā) — out of favourवरयोग्या (varayogyā) — fit for a boonअस्मि (asmi) — I amअहम् (aham) — Iयदि (yadi) — ifयदि (yadi) — ifशुद्धा (śuddhā) — pureअस्मि (asmi) — I haveअहम् (aham) — Iजाता (jātā) — becomeतस्मात् (tasmāt) — from thatपापात् (pāpāt) — sinमहेश्वर (maheśvara) — O Maheśvara
३४ यदि देव प्रसन्नोऽसि तपसा मम साम्प्रतम्। वृतस्तदायं प्रथमं वरो मम विधीयताम्॥
yadi deva prasanno'si tapasā mama sāmpratam | vṛtastadāyaṃ prathamaṃ varo mama vidhīyatām ||
'— तथा हे देव! यदि आप अब मेरे इस तप से प्रसन्न हैं, तो पहले यह मेरा वर स्वीकार कीजिये।'
'— and if, O god, you are indeed now pleased with my austerity, then let this first boon of mine be granted.'
यदि (yadi) — ifदेव (deva) — O godप्रसन्नः (prasannaḥ) — pleasedअसि (asi) — you areतपसा (tapasā) — by the austerityमम (mama) — myसाम्प्रतम् (sāmpratam) — nowवृतः (vṛtaḥ) — chosenतदा (tadā) — thenअयम् (ayam) — thisप्रथमम् (prathamam) — firstवरः (varaḥ) — boonमम (mama) — myविधीयताम् (vidhīyatām) — let it be granted
३५ उत्पन्नमात्रा देवेश प्राणिनोऽस्मिन् भुवस्थले। न भवन्तु समेनैव सकामाः संभवन्तु वै॥
utpannamātrā deveśa prāṇino'smin bhuvasthale | na bhavantu samenaiva sakāmāḥ saṃbhavantu vai ||
'हे देवेश! इस भूतल पर उत्पन्न होते ही सभी प्राणी समान रूप से कामयुक्त न हों, ऐसा हो।'
'O lord of gods, may creatures on this earthly plane, the very moment they are born, not become subject to desire all alike — let this be so.'
उत्पन्नमात्राः (utpannamātrāḥ) — barely bornदेवेश (deveśa) — O Lord of godsप्राणिनः (prāṇinaḥ) — living beingsअस्मिन् (asmin) — on thisभुवस्थले (bhuvasthale) — earthly planeन (na) — notभवन्तु (bhavantu) — let them beसमेन (samena) — all alikeएव (eva) — indeedसकामाः (sakāmāḥ) — filled with desireसंभवन्तु (saṃbhavantu) — let them come to beवै (vai) — indeed
३६ यद्धि वृत्ता हि लोकेषु त्रिष्वपि प्रथिता यथा। भविष्यामि तथा नान्या वर एको वृतो मया॥
yaddhi vṛttā hi lokeṣu triṣvapi prathitā yathā | bhaviṣyāmi tathā nānyā vara eko vṛto mayā ||
'जिस प्रकार यह घटना घटी है और तीनों लोकों में प्रसिद्ध है, उसी प्रकार मैं होऊँगी — मेरे अतिरिक्त किसी अन्य स्त्री ने यह एक वर नहीं माँगा है।'
'As it happened in truth, and is renowned in all three worlds, so shall I become — no other woman having chosen this as her one boon.'
यत् (yat) — sinceहि (hi) — indeedवृत्ता (vṛttā) — chosenहि (hi) — indeedलोकेषु (lokeṣu) — in the worldsत्रिषु (triṣu) — threeअपि (api) — evenप्रथिता (prathitā) — knownयथा (yathā) — asभविष्यामि (bhaviṣyāmi) — I shall becomeतथा (tathā) — soन (na) — notअन्या (anyā) — anotherवरः (varaḥ) — a boonएकः (ekaḥ) — oneवृतः (vṛtaḥ) — has been chosenमया (mayā) — by me
३७ सकामा मम सृष्टिस्तु कुत्रचिन्न पतिष्यति। यो मे पतिर्भवेन्नाथ सोऽपि मेऽतिसुहृच्च वै॥
sakāmā mama sṛṣṭistu kutracinna patiṣyati | yo me patirbhavennātha so'pi me'tisuhṛcca vai ||
'मेरी कोई भी सन्तति कभी सकाम न हो; और हे नाथ! जो भी मेरा पति हो, वह भी मेरा अत्यन्त सुहृद् हो।'
'No child born of me shall ever fall into desire; and, O lord, whoever becomes my husband, let him too be my greatest well-wisher.'
सकामा (sakāmā) — filled with desireमम (mama) — myसृष्टिः (sṛṣṭiḥ) — creationतु (tu) — indeedकुत्रचित् (kutracit) — anywhereन (na) — notपतिष्यति (patiṣyati) — will fallयः (yaḥ) — whoमे (me) — myपतिः (patiḥ) — husbandभवेत् (bhavet) — shall beनाथ (nātha) — O Lordसः (saḥ) — heअपि (api) — tooमे (me) — myअतिसुहृत् (atisuhṛt) — dearest friendच (ca) — andवै (vai) — indeed
३८ यो द्रक्ष्यति सकामो मां पुरुषस्तस्य पौरुषम्। गमिष्यति तदा नाशं स च क्लीबो भविष्यति॥
yo drakṣyati sakāmo māṃ puruṣastasya pauruṣam | gamiṣyati tadā nāśaṃ sa ca klībo bhaviṣyati ||
'मेरे पाणिग्राहक (पति) के अतिरिक्त जो भी पुरुष मुझे सकाम दृष्टि से देखेगा, उसका पौरुष तत्काल नष्ट हो जायगा और वह नपुंसक हो जायगा।'
'Whatever man looks upon me with desire, apart from him who takes my hand [in marriage], his manhood shall go at once to ruin, and he shall become impotent.'
यः (yaḥ) — whoeverद्रक्ष्यति (drakṣyati) — shall lookसकामः (sakāmaḥ) — with desireमाम् (mām) — on meपुरुषः (puruṣaḥ) — a manतस्य (tasya) — hisपौरुषम् (pauruṣam) — manhoodगमिष्यति (gamiṣyati) — shall goतदा (tadā) — thenनाशम् (nāśam) — to ruinसः (saḥ) — heच (ca) — andक्लीबः (klībaḥ) — impotentभविष्यति (bhaviṣyati) — shall become
३९ इति श्रुत्वा वचस्तस्याः शंकरो भक्तवत्सलः। उवाच सुप्रसन्नात्मा निष्पापायास्तयेरिते॥
iti śrutvā vacastasyāḥ śaṃkaro bhaktavatsalaḥ | uvāca suprasannātmā niṣpāpāyāstayerite ||
उसके इस वचन को सुनकर भक्तवत्सल शंकर प्रसन्नचित्त होकर, उससे प्रेरित होकर, निष्पाप हो चुकी उससे कहने लगे।
Having heard this speech of hers, Śaṅkara, ever affectionate to his devotees, his mind greatly gladdened, spoke to her — she now sinless, and moved by his own words.
इति (iti) — thusश्रुत्वा (śrutvā) — having heardवचः (vacaḥ) — the wordsतस्याः (tasyāḥ) — of hersशंकरः (śaṃkaraḥ) — Śaṅkaraभक्तवत्सलः (bhaktavatsalaḥ) — fond of his devoteesउवाच (uvāca) — saidसुप्रसन्नात्मा (suprasannātmā) — wholly graciousनिष्पापायाः (niṣpāpāyāḥ) — of the sinless oneतया (tayā) — by herईरिते (īrite) — when it had been spoken
४० शृणु देवि च संध्ये त्वं त्वत्पापं भस्मतां गतम्। त्वयि त्यक्तो मया क्रोधः शुद्धा जाता तपःकरात्॥
śṛṇu devi ca saṃdhye tvaṃ tvatpāpaṃ bhasmatāṃ gatam | tvayi tyakto mayā krodhaḥ śuddhā jātā tapaḥkarāt ||
'हे देवि सन्ध्ये! सुनो, तुम्हारा पाप भस्म हो गया है। तुम्हारे प्रति मेरा क्रोध अब नहीं रहा; तुम तपस्या से शुद्ध हो चुकी हो।'
'Hear, O goddess Sandhyā: your sin has been reduced to ashes. My anger toward you I have given up; you have become pure through your austerity.'
शृणु (śṛṇu) — hearदेवि (devi) — O ladyच (ca) — andसंध्ये (saṃdhye) — O Sandhyāत्वम् (tvam) — youत्वत्पापम् (tvatpāpam) — your sinभस्मताम् (bhasmatām) — to ashesगतम् (gatam) — has goneत्वयि (tvayi) — toward youत्यक्तः (tyaktaḥ) — abandonedमया (mayā) — by meक्रोधः (krodhaḥ) — angerशुद्धा (śuddhā) — pureजाता (jātā) — you have becomeतपःकरात् (tapaḥkarāt) — by the working of austerity
४१ यद्यद्वृतं त्वया भद्रे दत्तं तदखिलं मया। सुप्रसन्नेन तपसा तव संध्ये वरेण हि॥
yadyadvṛtaṃ tvayā bhadre dattaṃ tadakhilaṃ mayā | suprasannena tapasā tava saṃdhye vareṇa hi ||
'हे भद्रे! तुमने जो-जो वर माँगा है, तुम्हारी तपस्या तथा प्रार्थना से परम प्रसन्न होकर हे सन्ध्ये! वह सब मैंने तुम्हें दे दिया है।'
'Whatever boon you, O gentle one, have asked, all that has been granted by me, O Sandhyā, well pleased as I am by your austerity and your prayer.'
यत् यत् (yat yat) — whateverवृतम् (vṛtam) — has been askedत्वया (tvayā) — by youभद्रे (bhadre) — good ladyदत्तम् (dattam) — has been grantedतत् (tat) — thatअखिलम् (akhilam) — entirelyमया (mayā) — by meसुप्रसन्नेन (suprasannena) — well pleasedतपसा (tapasā) — by the austerityतव (tava) — yourसंध्ये (saṃdhye) — O Sandhyāवरेण (vareṇa) — with a boonहि (hi) — indeed
४२ प्रथमं शैशवो भावः कौमाराख्यो द्वितीयकः। तृतीयो यौवनो भावश्चतुर्थो वार्धकस्तथा॥
prathamaṃ śaiśavo bhāvaḥ kaumārākhyo dvitīyakaḥ | tṛtīyo yauvano bhāvaścaturtho vārdhakastathā ||
'पहली अवस्था शैशव कहलाती है, दूसरी कौमार; तीसरी अवस्था यौवन तथा चौथी वार्धक्य कहलाती है।'
'The first stage is called infancy, the second childhood; the third is the state of youth, and the fourth is old age, likewise.'
प्रथमम् (prathamam) — the firstशैशवः (śaiśavaḥ) — of infancyभावः (bhāvaḥ) — the stateकौमाराख्यः (kaumārākhyaḥ) — called boyhoodद्वितीयकः (dvitīyakaḥ) — the secondतृतीयः (tṛtīyaḥ) — the thirdयौवनः (yauvanaḥ) — of youthभावः (bhāvaḥ) — the stateचतुर्थः (caturthaḥ) — the fourthवार्धकः (vārdhakaḥ) — of old ageतथा (tathā) — likewise
४३ तृतीये त्वथ संप्राप्ते वयोभागे शरीरिणः। सकामाः स्युर्द्वितीयान्ते भविष्यति क्वचित्क्वचित्॥
tṛtīye tvatha saṃprāpte vayobhāge śarīriṇaḥ | sakāmāḥ syurdvitīyānte bhaviṣyati kvacitkvacit ||
'शरीरधारी प्राणियों के तीसरे वयोभाग को प्राप्त होने पर वे सकाम होंगे; कोई-कोई तो दूसरे के अन्त तक ही सकाम हो जायेंगे।'
'When embodied beings reach the third portion of life, they become subject to desire; some, occasionally, even by the end of the second.'
तृतीये (tṛtīye) — when the thirdतु (tu) — indeedअथ (atha) — thenसंप्राप्ते (saṃprāpte) — is reachedवयोभागे (vayobhāge) — stage of lifeशरीरिणः (śarīriṇaḥ) — embodied beingsसकामाः (sakāmāḥ) — filled with desireस्युः (syuḥ) — shall beद्वितीयान्ते (dvitīyānte) — at the end of the secondभविष्यति (bhaviṣyati) — it will happenक्वचित्क्वचित् (kvacitkvacit) — here and there
४४ तपसा तव मर्यादा जगति स्थापिता मया। उत्पन्नमात्रा न यथा सकामाः स्युः शरीरिणः॥
tapasā tava maryādā jagati sthāpitā mayā | utpannamātrā na yathā sakāmāḥ syuḥ śarīriṇaḥ ||
'मैंने तुम्हारी तपस्या से संसार में यह मर्यादा स्थापित कर दी है कि शरीरधारी प्राणी उत्पन्न होते ही सकाम न हों।'
'By your austerity I have established this rule of conduct in the world: that embodied beings, the very moment they are born, shall not be subject to desire.'
तपसा (tapasā) — by the austerityतव (tava) — yourमर्यादा (maryādā) — the boundजगति (jagati) — in the worldस्थापिता (sthāpitā) — has been establishedमया (mayā) — by meउत्पन्नमात्राः (utpannamātrāḥ) — barely bornन (na) — notयथा (yathā) — so thatसकामाः (sakāmāḥ) — filled with desireस्युः (syuḥ) — shall beशरीरिणः (śarīriṇaḥ) — embodied beings
४५ त्वं च लोके सतीभावं तादृशं समवाप्नुहि। त्रिषु लोकेषु नान्यस्या यादृशं संभविष्यति॥
tvaṃ ca loke satībhāvaṃ tādṛśaṃ samavāpnuhi | triṣu lokeṣu nānyasyā yādṛśaṃ saṃbhaviṣyati ||
'और तुम इस लोक में ऐसा सतीभाव प्राप्त करोगी, जैसा तीनों लोकों में किसी अन्य स्त्री का नहीं होगा।'
'And you shall attain in this world such a state of satītva as no other woman in the three worlds shall ever attain.'
त्वम् (tvam) — youच (ca) — andलोके (loke) — in the worldसतीभावम् (satībhāvam) — the state of a true wifeतादृशम् (tādṛśam) — of such a kindसमवाप्नुहि (samavāpnuhi) — obtainत्रिषु (triṣu) — in the threeलोकेषु (lokeṣu) — worldsन (na) — notअन्यस्याः (anyasyāḥ) — of anotherयादृशम् (yādṛśam) — such asसंभविष्यति (saṃbhaviṣyati) — shall come to be
४६ यः पश्यति सकामस्त्वां पाणिग्राहमृते तव। स सद्यः क्लीबतां प्राप्य दुर्बलत्वं गमिष्यति॥
yaḥ paśyati sakāmastvāṃ pāṇigrāhamṛte tava | sa sadyaḥ klībatāṃ prāpya durbalatvaṃ gamiṣyati ||
'तुम्हारे पाणिग्राहक के अतिरिक्त जो भी तुम्हें सकाम दृष्टि से देखेगा, वह तत्काल नपुंसकता को प्राप्त होकर दुर्बल हो जायगा।'
'Whoever, other than the one who takes your hand, looks upon you with desire, he shall at once attain impotence and go to weakness.'
यः (yaḥ) — whoeverपश्यति (paśyati) — looksसकामः (sakāmaḥ) — with desireत्वाम् (tvām) — on youपाणिग्राहम् (pāṇigrāham) — the taker of your handऋते (ṛte) — apart fromतव (tava) — yourसः (saḥ) — heसद्यः (sadyaḥ) — at onceक्लीबताम् (klībatām) — impotenceप्राप्य (prāpya) — having reachedदुर्बलत्वम् (durbalatvam) — feeblenessगमिष्यति (gamiṣyati) — shall come to
४७ पतिस्तव महाभागस्तपोरूपसमन्वितः। सप्तकल्पांतजीवी च भविष्यति सह त्वया॥
patistava mahābhāgastaporūpasamanvitaḥ | saptakalpāṃtajīvī ca bhaviṣyati saha tvayā ||
'तुम्हारा पति महाभाग्यशाली, तपस्वरूपसम्पन्न होगा, और सात कल्पों के अन्त तक तुम्हारे साथ जीवित रहेगा।'
'Your husband shall be greatly fortunate, endowed with the very form of austerity, and shall live together with you until the end of seven kalpas.'
पतिः (patiḥ) — husbandतव (tava) — yourमहाभागः (mahābhāgaḥ) — greatly blessedतपोरूपसमन्वितः (taporūpasamanvitaḥ) — endowed with austerity and beautyसप्तकल्पांतजीवी (saptakalpāṃtajīvī) — living to the end of seven aeonsच (ca) — andभविष्यति (bhaviṣyati) — shall beसह (saha) — togetherत्वया (tvayā) — with you
४८ इति ते ये वरा मत्तः प्रार्थितास्ते कृता मया। अन्यच्च ते वदिष्यामि पूर्वजन्मनि संस्थितम्॥
iti te ye varā mattaḥ prārthitāste kṛtā mayā | anyacca te vadiṣyāmi pūrvajanmani saṃsthitam ||
'इस प्रकार तुमने मुझसे जो-जो वर माँगे, वे सब मैंने प्रदान किये; अब मैं तुम्हें कुछ और बताऊँगा, जो तुम्हारे पूर्वजन्म से सम्बन्धित है।'
'Thus have I granted all these boons that were asked of me by you; now I shall tell you something more, established in a former birth.'
इति (iti) — thusते (te) — yourये (ye) — whichवराः (varāḥ) — boonsमत्तः (mattaḥ) — from meप्रार्थिताः (prārthitāḥ) — were askedते (te) — theyकृताः (kṛtāḥ) — have been grantedमया (mayā) — by meअन्यत् (anyat) — something elseच (ca) — andते (te) — to youवदिष्यामि (vadiṣyāmi) — I shall tellपूर्वजन्मनि (pūrvajanmani) — in a former birthसंस्थितम् (saṃsthitam) — laid down
४९ अग्नौ शरीरत्यागस्ते पूर्वमेव प्रतिश्रुतः। तदुपायं वदामि त्वां तत्कुरुष्व न संशयः॥
agnau śarīratyāgaste pūrvameva pratiśrutaḥ | tadupāyaṃ vadāmi tvāṃ tatkuruṣva na saṃśayaḥ ||
'अग्नि में शरीर त्याग करना तुमने पहले ही वचन दे रखा है; मैं तुम्हें उसका उपाय बताता हूँ, उसे निश्चित रूप से करो।'
'The giving up of your body in fire was already promised by you before; I shall tell you the means to that end — do it, without doubt.'
अग्नौ (agnau) — into the fireशरीरत्यागः (śarīratyāgaḥ) — the casting off of the bodyते (te) — yourपूर्वम् (pūrvam) — beforeएव (eva) — indeedप्रतिश्रुतः (pratiśrutaḥ) — was promisedतदुपायम् (tadupāyam) — the means to itवदामि (vadāmi) — I tellत्वाम् (tvām) — youतत् (tat) — thatकुरुष्व (kuruṣva) — doन (na) — noसंशयः (saṃśayaḥ) — doubt
५० स च मेधातिथेर्यज्ञे मुनेर्द्वादशवार्षिके। कृत्स्नप्रज्वलिते वह्नावचिरात्क्रियतां त्वया॥
sa ca medhātitheryajñe munerdvādaśavārṣike | kṛtsnaprajvalite vahnāvacirātkriyatāṃ tvayā ||
'महर्षि मेधातिथि के बारह वर्ष तक चलनेवाले यज्ञ में प्रचण्ड रूप से जलती हुई अग्नि में तुम शीघ्रता से प्रवेश करो।'
'That very thing must be done by you swiftly: enter the fully blazing fire at the twelve-year sacrifice of the sage Medhātithi.'
सः (saḥ) — itच (ca) — andमेधातिथेः (medhātitheḥ) — of Medhātithiयज्ञे (yajñe) — at the sacrificeमुनेः (muneḥ) — of the sageद्वादशवार्षिके (dvādaśavārṣike) — twelve years longकृत्स्नप्रज्वलिते (kṛtsnaprajvalite) — wholly ablazeवह्नौ (vahnau) — in the fireअचिरात् (acirāt) — before longक्रियताम् (kriyatām) — let it be doneत्वया (tvayā) — by you
५१ एतच्छैलोपत्यकायां चन्द्रभागानदीतटे। मेधातिथिर्महायज्ञं कुरुते तापसाश्रमे॥
etacchailopatyakāyāṃ candrabhāgānadītaṭe | medhātithirmahāyajñaṃ kurute tāpasāśrame ||
'इसी पर्वत की तलहटी में, चन्द्रभागा नदी के तटपर, मेधातिथि तपस्वियों के आश्रम में इस समय महान् यज्ञ कर रहे हैं।'
'At the foot of this very mountain, on the bank of the river Candrabhāgā, Medhātithi is at this time performing a great sacrifice in the ascetics' hermitage.'
एतत् (etat) — thisशैलोपत्यकायाम् (śailopatyakāyām) — in the valley of the mountainचन्द्रभागानदीतटे (candrabhāgānadītaṭe) — on the bank of the Candrabhāgāमेधातिथिः (medhātithiḥ) — Medhātithiमहायज्ञम् (mahāyajñam) — a great sacrificeकुरुते (kurute) — performsतापसाश्रमे (tāpasāśrame) — in the hermitage of ascetics
५२ तत्र गत्वा स्वयं छंदं मुनिभिर्नोपलक्षिता। मत्प्रसादाद्वह्निजाता तस्य पुत्री भविष्यति॥
tatra gatvā svayaṃ chaṃdaṃ munibhirnopalakṣitā | matprasādādvahnijātā tasya putrī bhaviṣyati ||
'वहाँ अपनी इच्छा से जाकर, मुनियों से अलक्षित रहकर, मेरे प्रसाद से अग्नि से उत्पन्न होकर तुम उनकी पुत्री बनोगी।'
'Going there of your own will, unnoticed by the sages, by my grace, born of the fire, you shall become his daughter.'
तत्र (tatra) — thereगत्वा (gatvā) — having goneस्वयम् (svayam) — yourselfछंदम् (chaṃdam) — at willमुनिभिः (munibhiḥ) — by the sagesन (na) — notउपलक्षिता (upalakṣitā) — being noticedमत्प्रसादात् (matprasādāt) — by my graceवह्निजाता (vahnijātā) — born of the fireतस्य (tasya) — hisपुत्री (putrī) — daughterभविष्यति (bhaviṣyati) — you shall become
५३ यस्ते वरो वाञ्छनीयः स्वामी मनसि कश्चन। तं निधाय निजस्वान्ते त्यज वह्नौ वपुः स्वकम्॥
yaste varo vāñchanīyaḥ svāmī manasi kaścana | taṃ nidhāya nijasvānte tyaja vahnau vapuḥ svakam ||
'तुम्हारे मन में जो भी वांछनीय पति हो, उसे अपने अन्तःकरण में स्थिरकर, अग्नि में अपना शरीर त्याग दो।'
'Whatever husband you desire, whoever he may be in your mind — holding him fixed within your own heart, give up your own body in the fire.'
यः (yaḥ) — whoeverते (te) — yourवरः (varaḥ) — choiceवाञ्छनीयः (vāñchanīyaḥ) — desirableस्वामी (svāmī) — as husbandमनसि (manasi) — in mindकश्चन (kaścana) — anyतम् (tam) — himनिधाय (nidhāya) — having setनिजस्वान्ते (nijasvānte) — in your own heartत्यज (tyaja) — cast offवह्नौ (vahnau) — into the fireवपुः (vapuḥ) — the bodyस्वकम् (svakam) — your own
५४ यदा त्वं दारुणं संध्ये तपश्चरसि पर्वते। यावच्चतुर्युगं तस्य व्यतीते तु कृते युगे॥
yadā tvaṃ dāruṇaṃ saṃdhye tapaścarasi parvate | yāvaccaturyugaṃ tasya vyatīte tu kṛte yuge ||
'हे सन्ध्ये! जब तुम इस पर्वत पर चार पूरे युगों तक यह घोर तपस्या करोगी, और कृतयुग बीत जाने पर —'
'When you, O Sandhyā, perform this dread austerity on the mountain for four full yugas, and once the Kṛta Yuga has passed —'
यदा (yadā) — whenत्वम् (tvam) — youदारुणम् (dāruṇam) — severeसंध्ये (saṃdhye) — O Sandhyāतपः (tapaḥ) — austerityचरसि (carasi) — practiseपर्वते (parvate) — on the mountainयावत् (yāvat) — whileचतुर्युगम् (caturyugam) — a four-age cycleतस्य (tasya) — of itव्यतीते (vyatīte) — when had passedतु (tu) — indeedकृते (kṛte) — the Kṛtaयुगे (yuge) — age
५५ त्रेतायाः प्रथमे भागे जाता दक्षस्य कन्यकाः। यास्ताः शीलसमापन्ना यथायोग्यं विवाहिताः॥
tretāyāḥ prathame bhāge jātā dakṣasya kanyakāḥ | yāstāḥ śīlasamāpannā yathāyogyaṃ vivāhitāḥ ||
'— त्रेता के प्रथम भाग में, शीलसम्पन्न दक्ष की कन्याएँ उत्पन्न होंगी, जो यथायोग्य विवाहित होंगी।'
'— in the first portion of the Tretā, the daughters of Dakṣa, born of good conduct, shall be given in marriage as is fitting.'
त्रेतायाः (tretāyāḥ) — of the Tretāप्रथमे (prathame) — in the firstभागे (bhāge) — partजाताः (jātāḥ) — were bornदक्षस्य (dakṣasya) — of Dakṣaकन्यकाः (kanyakāḥ) — daughtersयाः (yāḥ) — whoताः (tāḥ) — theyशीलसमापन्नाः (śīlasamāpannāḥ) — endowed with virtueयथायोग्यम् (yathāyogyam) — suitablyविवाहिताः (vivāhitāḥ) — were given in marriage
५६ तन्मध्ये स ददौ कन्या विधवे सप्तविंशतिः। चन्द्रोऽन्याः सम्परित्यज्य रोहिण्यां प्रीतिमानभूत्॥
tanmadhye sa dadau kanyā vidhave saptaviṃśatiḥ | candro'nyāḥ samparityajya rohiṇyāṃ prītimānabhūt ||
'उनमें से दक्ष सत्ताईस कन्याएँ चन्द्रमा को देंगे; किन्तु चन्द्रमा शेष सभी को छोड़कर रोहिणी में प्रीति करने लगेगा।'
'Among them he shall give twenty-seven daughters to the moon; but the moon, forsaking all the others, shall become devoted to Rohiṇī alone.'
तन्मध्ये (tanmadhye) — among themसः (saḥ) — heददौ (dadau) — gaveकन्याः (kanyāḥ) — daughtersविधवे (vidhave) — to the moonसप्तविंशतिः (saptaviṃśatiḥ) — twenty-sevenचन्द्रः (candraḥ) — the moonअन्याः (anyāḥ) — the othersसम्परित्यज्य (samparityajya) — having forsakenरोहिण्याम् (rohiṇyām) — in Rohiṇīप्रीतिमान् (prītimān) — enamouredअभूत् (abhūt) — became
५७ तद्धेतोर्हि यदा चन्द्रः शप्तो दक्षेण कोपिना। तदा भवत्या निकटे सर्वे देवाः समागताः॥
taddhetorhi yadā candraḥ śapto dakṣeṇa kopinā | tadā bhavatyā nikaṭe sarve devāḥ samāgatāḥ ||
'इसी कारण जब क्रोधित दक्ष चन्द्रमा को शाप देंगे, उस समय सभी देवगण तुम्हारे पास आयेंगे।'
'For that reason, when the enraged Dakṣa curses the moon, at that time all the gods shall gather near you.'
तद्धेतोः (taddhetoḥ) — for that reasonहि (hi) — indeedयदा (yadā) — whenचन्द्रः (candraḥ) — the moonशप्तः (śaptaḥ) — was cursedदक्षेण (dakṣeṇa) — by Dakṣaकोपिना (kopinā) — the angryतदा (tadā) — thenभवत्याः (bhavatyāḥ) — of your ladyshipनिकटे (nikaṭe) — nearसर्वे (sarve) — allदेवाः (devāḥ) — the godsसमागताः (samāgatāḥ) — came together
५८ न दृष्टाश्च त्वया संध्ये ते देवा ब्रह्मणा सह। मयि विन्यस्तमनसा खं च दृष्ट्वा लभेत्पुनः॥
na dṛṣṭāśca tvayā saṃdhye te devā brahmaṇā saha | mayi vinyastamanasā khaṃ ca dṛṣṭvā labhetpunaḥ ||
'किन्तु हे सन्ध्ये! ब्रह्माजी के साथ आये उन देवताओं को तुम नहीं देखोगी; तुम्हारा मन मुझमें लगा रहेगा, तथा आकाश की ओर देखकर तुम पुनः दृष्टि प्राप्त कर लोगी।'
'But you, O Sandhyā, shall not see those gods who come with Brahmā; your mind being fixed on me, you shall look instead at the sky — and, having done so, gain your sight once more.'
न (na) — notदृष्टाः (dṛṣṭāḥ) — were seenच (ca) — andत्वया (tvayā) — by youसंध्ये (saṃdhye) — O Sandhyāते (te) — thoseदेवाः (devāḥ) — godsब्रह्मणा (brahmaṇā) — with Brahmāसह (saha) — togetherमयि (mayi) — on meविन्यस्तमनसा (vinyastamanasā) — your mind being fixedखम् (kham) — the skyच (ca) — andदृष्ट्वा (dṛṣṭvā) — having looked atलभेत् (labhet) — one may find themपुनः (punaḥ) — again
५९ चंद्रस्य शापमोक्षार्थं जाता चंद्रनदी तदा। सृष्टा धात्रा तदैवात्र मेधातिथिरुपस्थितः॥
caṃdrasya śāpamokṣārthaṃ jātā caṃdranadī tadā | sṛṣṭā dhātrā tadaivātra medhātithirupasthitaḥ ||
'चन्द्रमा के शाप से मुक्ति के लिये उसी समय ब्रह्माजी के द्वारा यहाँ चन्द्रभागा नदी की सृष्टि की जायेगी, जब मेधातिथि यहाँ उपस्थित होंगे।'
'To release the moon from that curse, the river of the moon [Candrabhāgā] shall then be created by the Creator, born right here, at the very time Medhātithi is present.'
चंद्रस्य (caṃdrasya) — of the moonशापमोक्षार्थम् (śāpamokṣārtham) — for release from the curseजाता (jātā) — aroseचंद्रनदी (caṃdranadī) — the moon-riverतदा (tadā) — thenसृष्टा (sṛṣṭā) — createdधात्रा (dhātrā) — by the Ordainerतदा (tadā) — thenएव (eva) — indeedअत्र (atra) — hereमेधातिथिः (medhātithiḥ) — Medhātithiउपस्थितः (upasthitaḥ) — was present
६० तपसा तत्समो नास्ति न भूतो न भविष्यति। येन यज्ञः समारब्धो ज्योतिष्टोमो महाविधिः॥
tapasā tatsamo nāsti na bhūto na bhaviṣyati | yena yajñaḥ samārabdho jyotiṣṭomo mahāvidhiḥ ||
'तपस्या में उनके समान न कोई हुआ है, न होगा। उन्होंने ही इस महाविधि ज्योतिष्टोम यज्ञ का आरम्भ किया है।'
'In austerity none is his equal — none has been, none shall be. By him this great rite, the Jyotiṣṭoma sacrifice, has been begun.'
तपसा (tapasā) — in austerityतत्समः (tatsamaḥ) — his equalन (na) — notअस्ति (asti) — there isन (na) — norभूतः (bhūtaḥ) — has beenन (na) — norभविष्यति (bhaviṣyati) — will beयेन (yena) — by whomयज्ञः (yajñaḥ) — a sacrificeसमारब्धः (samārabdhaḥ) — has been begunज्योतिष्टोमः (jyotiṣṭomaḥ) — the Jyotiṣṭomaमहाविधिः (mahāvidhiḥ) — of great rite
६१ तत्र प्रज्वलितो वह्निस्तस्मिंस्त्यज वपुः स्वकम्। इदानीं सुपवित्रा त्वं संपूर्णोऽस्तु पणस्तव॥
tatra prajvalito vahnistasmiṃstyaja vapuḥ svakam | idānīṃ supavitrā tvaṃ saṃpūrṇo'stu paṇastava ||
'वहाँ अग्नि प्रज्वलित हो रही है, उसी में अपना शरीर त्याग दो। अब तुम अत्यन्त पवित्र हो — तुम्हारी प्रतिज्ञा पूर्ण हो।'
'There the fire blazes; in it give up your own body. Now you are wholly pure — let your vow be fulfilled.'
तत्र (tatra) — thereप्रज्वलितः (prajvalitaḥ) — blazingवह्निः (vahniḥ) — the fireतस्मिन् (tasmin) — in itत्यज (tyaja) — cast offवपुः (vapuḥ) — the bodyस्वकम् (svakam) — your ownइदानीम् (idānīm) — nowसुपवित्रा (supavitrā) — wholly pureत्वम् (tvam) — youसंपूर्णः (saṃpūrṇaḥ) — fulfilledअस्तु (astu) — let it beपणः (paṇaḥ) — the pledgeतव (tava) — your
६२ एतन्मया स्थापितं स्वकार्यार्थं भो तपस्विनि। तत्कुरुष्व महाभागे याहि यज्ञे महामुनेः। कृत्वा हितं च देवेशस्तत्रैवान्तरधीयत॥
etanmayā sthāpitaṃ svakāryārthaṃ bho tapasvini | tatkuruṣva mahābhāge yāhi yajñe mahāmuneḥ | kṛtvā hitaṃ ca deveśastatraivāntaradhīyata ||
'हे तपस्विनी! यह मैंने तुम्हारे ही कार्य की सिद्धि के लिये स्थापित किया है; हे महाभागे! यही करो — उस महामुनि के यज्ञ में जाओ।' उसका यह हित करके देवेश्वर वहीं अन्तर्धान हो गये।
'This I have established for the sake of your own purpose, O ascetic woman; do this, O greatly fortunate one — go to the sage's sacrifice.' Having done her this good, the lord of gods vanished there.
NotePrinted as three pādas rather than the usual two, closing the chapter's speech with a shift back into narration; reproduced as printed.
एतत् (etat) — thisमया (mayā) — by meस्थापितम् (sthāpitam) — has been arrangedस्वकार्यार्थम् (svakāryārtham) — for your own purposeभो (bho) — Oतपस्विनि (tapasvini) — ascetic ladyतत् (tat) — thatकुरुष्व (kuruṣva) — doमहाभागे (mahābhāge) — greatly blessedयाहि (yāhi) — goयज्ञे (yajñe) — to the sacrificeमहामुनेः (mahāmuneḥ) — of the great sageकृत्वा (kṛtvā) — having doneहितम् (hitam) — goodच (ca) — andदेवेशः (deveśaḥ) — the Lord of godsतत्र (tatra) — thereएव (eva) — itselfअन्तरधीयत (antaradhīyata) — vanished
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां द्वितीये सतीखण्डे संध्याचरित्रवर्णनं नाम षष्ठोऽध्यायः ॥ ६॥
Here ends the sixth chapter — "The Story of Sandhyā" — 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 "संध्याचरित्रवर्णन" नामक छठा अध्याय समाप्त हुआ।