॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सतीखण्डअथ षोडशोऽध्यायः
Delighted by the gods' hymn, Rudra asks Brahmā and Viṣṇu, present with their wives, why they have come. Brahmā, prompted by Viṣṇu, explains that some future demons are destined to be slain only by a son born of Śiva's own seed, or by his māyā — yet Śiva, ever compassionate, detached and free of desire, might spare even the fiercest of them, threatening the stability of creation itself. Since Brahmā, Viṣṇu and Rudra are ultimately one differentiated only by function and māyā — Brahmā born of Śiva's right side, Viṣṇu of his left, Rudra directly of his heart — and since Brahmā and Viṣṇu have themselves taken wives, Sāvitrī and Lakṣmī, for the sake of their own cosmic duties, Brahmā urges Śiva to do the same, recalling Śiva's own earlier promise to marry once manifest as Rudra. Śiva, addressed now as Īśvara, protests that marriage ill befits a renunciate yogi devoted to his own self, but agrees, out of devotion to his devotees, to fulfil his word — on his own strict terms: his wife must be capable of receiving a portion of his power, a yoginī when he is absorbed in yoga and a kāminī when he is not, must never hinder his contemplation of the eternal light, and must never distrust his word, on pain of being cast off. Brahmā and Viṣṇu then joyfully name the very woman: Umā, who has already appeared in two forms — Sarasvatī, Brahmā's wife, and Lakṣmī, Viṣṇu's — and has now taken a third form as Satī, Dakṣa's daughter, who is at that moment performing severe austerity expressly to win Śiva as her husband. They beg him to go, grant her the boon, and marry her, for the sake of all three worlds. Before Brahmā has quite finished, Viṣṇu confirms the request as his own; Śiva, laughing, says only, 'So be it,' and Brahmā and Nārada then depart, with their wives, greatly rejoicing. देवताओं की स्तुति से प्रसन्न होकर रुद्र ब्रह्मा तथा विष्णु से, जो अपनी पत्नियों सहित उपस्थित हैं, उनके आने का कारण पूछते हैं। विष्णु से प्रेरित होकर ब्रह्मा जी बताते हैं कि कुछ भावी असुर केवल शिव जी के अपने वीर्य से उत्पन्न पुत्र के द्वारा या उनकी माया के द्वारा ही मारे जा सकते हैं — किंतु सदा दयालु, विरक्त तथा इच्छारहित शिव जी उनमें से घोरतम असुरों को भी छोड़ सकते हैं, जिससे सृष्टि की स्थिरता खतरे में पड़ सकती है। चूँकि ब्रह्मा, विष्णु तथा रुद्र वस्तुतः एक ही हैं, केवल कार्यभेद तथा माया के कारण भिन्न प्रतीत होते हैं — ब्रह्मा शिव जी के दाहिने अंग से, विष्णु बायें अंग से तथा रुद्र स्वयं उनके हृदय से उत्पन्न — और चूँकि ब्रह्मा तथा विष्णु स्वयं अपने-अपने सृष्टि-कार्य के लिये सावित्री तथा लक्ष्मी को पत्नी रूप में ग्रहण कर चुके हैं, अतः ब्रह्मा जी शिव जी को भी ऐसा ही करने का आग्रह करते हैं और उनके अपने पूर्वकथित इस वचन का स्मरण दिलाते हैं कि रुद्ररूप में प्रकट होकर वे विवाह करेंगे। अब ईश्वर के रूप में सम्बोधित शिव जी विवाह को अपने योगी तथा आत्मरत स्वभाव के प्रतिकूल बताते हुए आपत्ति करते हैं, किंतु भक्तों के वश में होने के कारण अपना वचन पूर्ण करने के लिये सहमत हो जाते हैं — अपनी कड़ी शर्तों के साथ: उनकी पत्नी उनके तेज का अंश ग्रहण करने में समर्थ हो, योगयुक्त होने पर योगिनी तथा अन्यथा कामिनी बने, उनके सनातन ज्योतिःस्वरूप के चिन्तन में कभी बाधा न डाले, तथा उनके वचन पर कभी अविश्वास न करे, अन्यथा उसका त्याग कर दिया जायेगा। तब ब्रह्मा तथा विष्णु प्रसन्नतापूर्वक उसी स्त्री का नाम बताते हैं — उमा, जो पहले ही दो रूपों में प्रकट हो चुकी हैं (ब्रह्मा की पत्नी सरस्वती तथा विष्णु की लक्ष्मी), और अब तीसरे रूप में दक्ष की पुत्री सती बनकर शिव जी को पति रूप में प्राप्त करने के लिये कठोर तप कर रही हैं। वे शिव जी से प्रार्थना करते हैं कि तीनों लोकों के हित के लिये वे जाकर उन्हें वर दें और उनसे विवाह करें। ब्रह्मा जी की बात पूरी होने से पहले ही विष्णु जी इस प्रार्थना का समर्थन करते हैं; शिव जी हँसकर केवल "तथास्तु" कहते हैं, और तत्पश्चात् ब्रह्मा तथा नारद अपनी-अपनी पत्नियों सहित अत्यन्त प्रसन्नतापूर्वक अपने-अपने स्थान को लौट जाते हैं।
१ इति स्तुतिं च हर्यादिकृतामाकर्ण्य शंकरः। बभूवातिप्रसन्नो हि विजहास च सूतिकृत्॥
iti stutiṃ ca haryādikṛtāmākarṇya śaṃkaraḥ | babhūvātiprasanno hi vijahāsa ca sūtikṛt ||
हरि आदि देवताओं द्वारा की गयी उस स्तुति को सुनकर सबकी उत्पत्ति करनेवाले भगवान् शंकर अत्यन्त प्रसन्न हो गये और जोर से हँसे।
Having heard that hymn of praise offered by Hari and the rest, Śaṅkara, the origin of all creation, became exceedingly pleased, and laughed aloud.
इति (iti) — thusस्तुतिम् (stutim) — the hymn of praiseच (ca) — andहर्यादिकृताम् (haryādikṛtām) — made by Hari and the othersआकर्ण्य (ākarṇya) — having heardशंकरः (śaṃkaraḥ) — Śaṃkaraबभूव (babhūva) — becameअतिप्रसन्नः (atiprasannaḥ) — exceedingly pleasedहि (hi) — indeedविजहास (vijahāsa) — laughed aloudच (ca) — andसूतिकृत् (sūtikṛt) — the maker of all begetting
२ ब्रह्मविष्णू तु दृष्ट्वा तौ सस्त्रीको सङ्गतौ हरः। यथोचितं समाभाष्य पप्रच्छागमनं तयोः॥
brahmaviṣṇū tu dṛṣṭvā tau sastrīko saṅgatau haraḥ | yathocitaṃ samābhāṣya papracchāgamanaṃ tayoḥ ||
सपत्नीक ब्रह्मा और विष्णु को उपस्थित देखकर हर ने हम दोनों से यथोचित वार्तालाप करके हमारे आगमन का कारण पूछा।
Hara, beholding Brahmā and Viṣṇu present there with their wives, conversed with them fittingly, and asked the reason for their coming.
ब्रह्मविष्णू (brahmaviṣṇū) — Brahmā and Viṣṇuतु (tu) — thenदृष्ट्वा (dṛṣṭvā) — having seenतौ (tau) — those twoसस्त्रीकौ (sastrīko) — together with their wivesसङ्गतौ (saṅgatau) — come before himहरः (haraḥ) — Haraयथोचितम् (yathocitam) — as was fittingसमाभाष्य (samābhāṣya) — having greeted themपप्रच्छ (papraccha) — askedआगमनम् (āgamanam) — the reason of the comingतयोः (tayoḥ) — of the two
३ हे हरे हे विधे देवा मुनयश्चाद्य निर्भयाः। निजागमनहेतुं हि कथयध्वं सुतत्त्वतः॥
he hare he vidhe devā munayaścādya nirbhayāḥ | nijāgamanahetuṃ hi kathayadhvaṃ sutattvataḥ ||
रुद्र जी ने कहा — हे हरे! हे विधे! हे देवताओ! हे मुनियो! आज निर्भय होकर आप अपने आने का सही-सही कारण बताइये।
Rudra spoke: O Hari, O Ordainer, O gods and sages, today, without fear, truly tell me the reason for your own coming.
हे (he) — Oहरे (hare) — Hariहे (he) — Oविधे (vidhe) — Vidhi, Ordainerदेवाः (devāḥ) — godsमुनयः (munayaḥ) — sagesच (ca) — andअद्य (adya) — todayनिर्भयाः (nirbhayāḥ) — free of fearनिजागमनहेतुम् (nijāgamanahetum) — the cause of your own comingहि (hi) — indeedकथयध्वम् (kathayadhvam) — tell itसुतत्त्वतः (sutattvataḥ) — exactly as it is
४ किमर्थमागता यूयं किं कार्यं चेह विद्यते। तत्सर्वं श्रोतुमिच्छामि भवत्स्तुत्या प्रसन्नधीः॥
kimarthamāgatā yūyaṃ kiṃ kāryaṃ ceha vidyate | tatsarvaṃ śrotumicchāmi bhavatstutyā prasannadhīḥ ||
आप लोग किसलिये आये हैं और यहाँ कौन-सा कार्य विद्यमान है? आपकी स्तुति से प्रसन्नचित्त हुआ मैं वह सब सुनना चाहता हूँ।
For what purpose have you come, and what task exists here? I wish to hear all of that, my mind made glad by your hymn of praise.
किमर्थम् (kimartham) — for what purposeआगताः (āgatāḥ) — have comeयूयम् (yūyam) — youकिम् (kim) — whatकार्यम् (kāryam) — taskच (ca) — andइह (iha) — hereविद्यते (vidyate) — is at handतत्सर्वम् (tatsarvam) — all thatश्रोतुम् (śrotum) — to hearइच्छामि (icchāmi) — I wishभवत्स्तुत्या (bhavatstutyā) — by your hymnप्रसन्नधीः (prasannadhīḥ) — my mind made glad
५ इति पृष्टे हरेणाहं सर्वलोकपितामहः। मुनेऽवोचं महादेवं विष्णुना परिचोदितः॥
iti pṛṣṭe hareṇāhaṃ sarvalokapitāmahaḥ | mune'vocaṃ mahādevaṃ viṣṇunā paricoditaḥ ||
ब्रह्मा जी ने कहा — हे मुने! हर के इस प्रकार पूछने पर सम्पूर्ण लोकों का पितामह मैं विष्णु के द्वारा प्रेरित होकर महादेव जी से कहने लगा।
Brahmā spoke: O sage, thus asked by Hara, I, the grandfather of all the worlds, prompted by Viṣṇu, spoke to the great god.
इति (iti) — thusपृष्टे (pṛṣṭe) — when the question was putहरेण (hareṇa) — by Haraअहम् (aham) — Iसर्वलोकपितामहः (sarvalokapitāmahaḥ) — the grandsire of all the worldsमुने (mune) — O sageअवोचम् (avocaṃ) — spokeमहादेवम् (mahādevam) — to Mahādevaविष्णुना (viṣṇunā) — by Viṣṇuपरिचोदितः (paricoditaḥ) — urged on
६ देवदेव महादेव करुणासागर प्रभो। यदर्थमागतावावां तच्छृणु त्वं सुरर्षिभिः॥
devadeva mahādeva karuṇāsāgara prabho | yadarthamāgatāvāvāṃ tacchṛṇu tvaṃ surarṣibhiḥ ||
हे देवाधिदेव! हे महादेव! हे करुणासागर! हे प्रभो! हम दोनों देवताओं और मुनियों के साथ जिस उद्देश्य से आये हैं, उसे सुनिये।
O god of gods, O great god, O ocean of compassion, O lord, hear for what purpose we two, together with the gods and sages, have come.
देवदेव (devadeva) — O God of godsमहादेव (mahādeva) — O Mahādevaकरुणासागर (karuṇāsāgara) — O ocean of compassionप्रभो (prabho) — O Lordयदर्थम् (yadartham) — for which endआगतौ (āgatau) — have comeआवाम् (āvāṃ) — we twoतत् (tac) — thatशृणु (chṛṇu) — hearत्वम् (tvaṃ) — youसुरर्षिभिः (surarṣibhiḥ) — with the gods and seers
७ विशेषतस्तवैवार्थमागता वृषभध्वज। सहार्थिनः सदा योग्यमन्यथा न जगद्भवेत्॥
viśeṣatastavaivārthamāgatā vṛṣabhadhvaja | sahārthinaḥ sadā yogyamanyathā na jagadbhavet ||
हे वृषभध्वज! हम विशेष रूप से आपके ही लिये आये हैं। सहायतार्थी लोगों को सदा परस्पर यथायोग्य सहयोग करना चाहिये, अन्यथा यह जगत् टिक नहीं सकता।
O bull-bannered one, we have come especially for your own sake; fellow petitioners must always support one another fittingly, else the world would not endure.
विशेषतः (viśeṣatas) — especiallyतव (tava) — yourएव (eva) — veryअर्थम् (artham) — for the sakeआगताः (āgatā) — we have comeवृषभध्वज (vṛṣabhadhvaja) — O bull-bannered oneसहार्थिनः (sahārthinaḥ) — as suppliants togetherसदा (sadā) — everयोग्यम् (yogyam) — what is fittingअन्यथा (anyathā) — otherwiseन (na) — notजगत् (jagad) — the worldभवेत् (bhavet) — would endure
८ केचिद्भविष्यन्त्यसुरा मम वध्या महेश्वर। हरेर्वध्यास्तथा केचिद्भवतश्चापि केचन॥
kecidbhaviṣyantyasurā mama vadhyā maheśvara | harervadhyāstathā kecidbhavataścāpi kecana ||
हे महेश्वर! कुछ ऐसे असुर उत्पन्न होंगे, जो मेरे द्वारा मारे जायेंगे, कुछ इसी प्रकार भगवान् विष्णु के द्वारा तथा कुछ आपके द्वारा भी मारे जायेंगे।
O great lord, some demons yet to come will be slain by me, some likewise by Hari, and some by you as well.
केचित् (kecid) — someभविष्यन्ति (bhaviṣyanty) — there will beअसुराः (asurā) — demonsमम (mama) — by meवध्याः (vadhyā) — to be slainमहेश्वर (maheśvara) — O Maheśvaraहरेः (harer) — by Hariवध्याः (vadhyās) — to be slainतथा (tathā) — likewiseकेचित् (kecid) — someभवतः (bhavataś) — by youच (ca) — andअपि (āpi) — alsoकेचन (kecana) — certain ones
९ केचित्त्वद्वीर्यजातस्य तनयस्य महाप्रभो। मायावध्याः प्रभो केचिद्भविष्यन्त्यसुराः सदा॥
kecittvadvīryajātasya tanayasya mahāprabho | māyāvadhyāḥ prabho kecidbhaviṣyantyasurāḥ sadā ||
हे महाप्रभो! कुछ आपके ही वीर्य से उत्पन्न पुत्र के द्वारा मारे जायेंगे और हे प्रभो! कुछ असुर सदा आपकी माया के द्वारा मारे जायेंगे।
O great lord, some, O lord, will always be slain by a son born of your own seed, and some demons will be slain by your māyā.
केचित् (kecit) — someत्वद्वीर्यजातस्य (tvadvīryajātasya) — of him born of your seedतनयस्य (tanayasya) — of the sonमहाप्रभो (mahāprabho) — O great Lordमायावध्याः (māyāvadhyāḥ) — to be slain by Māyāप्रभो (prabho) — O Lordकेचित् (kecid) — someभविष्यन्ति (bhaviṣyanty) — shall beअसुराः (asurāḥ) — demonsसदा (sadā) — in due course
१० तवैव कृपया शंभोः सुराणां सुखमुत्तमम्। नाशयित्वासुरान् घोरान् जगत्स्वास्थ्यं सदाभयम्॥
tavaiva kṛpayā śaṃbhoḥ surāṇāṃ sukhamuttamam | nāśayitvāsurān ghorān jagatsvāsthyaṃ sadābhayam ||
हे शम्भो! आपकी कृपा से ही देवताओं को सदा उत्तम सुख प्राप्त होता है। घोर असुरों का नाश करके ही जगत् का कल्याण सदा निर्भय बना रहता है।
O Śambhu, it is by your grace alone that the gods have their supreme happiness; having destroyed the terrible demons, the world's welfare remains ever free of fear.
तव (tava) — yourएव (aiva) — veryकृपया (kṛpayā) — by the graceशंभोः (śaṃbhoḥ) — of Śambhuसुराणाम् (surāṇāṃ) — of the godsसुखम् (sukham) — happinessउत्तमम् (uttamam) — supremeनाशयित्वा (nāśayitvā) — having destroyedअसुरान् (āsurān) — the demonsघोरान् (ghorān) — terribleजगत्स्वास्थ्यम् (jagatsvāsthyaṃ) — the well-being of the worldसदा (sadā) — everअभयम् (ābhayam) — and freedom from fear
११ योगयुक्ते त्वयि सदा रागद्वेषविवर्जिते। दयामात्रैकनिरते न वध्या ह्यथवा तव॥
yogayukte tvayi sadā rāgadveṣavivarjite | dayāmātraikanirate na vadhyā hyathavā tava ||
किंतु आप सदा योगयुक्त, राग-द्वेष से रहित तथा केवल दया में ही तत्पर रहते हैं, इसलिये हो सकता है कि जो असुर आपके द्वारा वध्य हैं, वे मारे न जायँ।
But you, ever devoted to yoga, free of attachment and hatred, intent solely upon compassion — perhaps those who ought to be slain by you may not be.
योगयुक्ते (yogayukte) — when yoked in yogaत्वयि (tvayi) — in youसदा (sadā) — everरागद्वेषविवर्जिते (rāgadveṣavivarjite) — free of passion and hatredदयामात्रैकनिरते (dayāmātraikanirate) — intent on compassion aloneन (na) — notवध्याः (vadhyā) — slayableहि (hy) — indeedअथवा (athavā) — or ratherतव (tava) — for you
१२ आराधितेषु तेष्वीश कथं सृष्टिस्तथा स्थितिः। अतश्च भविता युक्तं नित्यं नित्यं वृषध्वज॥
ārādhiteṣu teṣvīśa kathaṃ sṛṣṭistathā sthitiḥ | ataśca bhavitā yuktaṃ nityaṃ nityaṃ vṛṣadhvaja ||
हे ईश! यदि वे असुर आपकी आराधना करके [आपको प्रसन्न कर लें], तो सृष्टि तथा स्थिति किस प्रकार बनी रहेगी? इसलिये हे वृषभध्वज! उचित यही होगा कि आप सदा-सदा ऐसा ही करते रहें।
O lord, if those demons should instead be won over through your worship, how then would creation and preservation continue? Therefore, O bull-bannered one, it will be fitting that this happen ever, ever again.
आराधितेषु (ārādhiteṣu) — when they have propitiated youतेषु (teṣv) — those demonsईश (īśa) — O Lordकथम् (kathaṃ) — how thenसृष्टिः (sṛṣṭis) — creationतथा (tathā) — andस्थितिः (sthitiḥ) — maintenanceअतः (ataś) — thereforeच (ca) — andभविता (bhavitā) — it shall beयुक्तम् (yuktaṃ) — properनित्यम् (nityaṃ) — everनित्यम् (nityaṃ) — and everवृषध्वज (vṛṣadhvaja) — O bull-bannered one
१३ सृष्टिस्थित्यन्तकर्माणि न कार्याणि यदा तदा। शरीरभेदमस्माकं मायायाश्च न युज्यते॥
sṛṣṭisthityantakarmāṇi na kāryāṇi yadā tadā | śarīrabhedamasmākaṃ māyāyāśca na yujyate ||
यदि सृष्टि, स्थिति तथा संहार के कार्य समय पर नहीं किये जाने हों, तो हमारा तथा माया का पृथक्-पृथक् शरीर धारण करना सार्थक नहीं होगा।
If the acts of creation, preservation and dissolution are not to be performed at their proper time, then our own differentiation of bodies, and that of māyā, would serve no purpose.
सृष्टिस्थित्यन्तकर्माणि (sṛṣṭisthityantakarmāṇi) — the works of creation, maintenance and endन (na) — notकार्याणि (kāryāṇi) — to be performedयदा (yadā) — whenतदा (tadā) — thenशरीरभेदम् (śarīrabhedam) — the splitting into separate bodiesअस्माकम् (asmākaṃ) — of usमायायाः (māyāyāś) — and of Māyāच (ca) — alsoन (na) — notयुज्यते (yujyate) — is warranted
१४ एकस्वरूपा हि वयं भिन्नाः कार्यस्य भेदतः। कार्यभेदो न सिद्धश्चेद्रूपभेदोऽप्रयोजनः॥
ekasvarūpā hi vayaṃ bhinnāḥ kāryasya bhedataḥ | kāryabhedo na siddhaścedrūpabhedo'prayojanaḥ ||
वास्तव में हम एक ही स्वरूपवाले हैं, किंतु कार्य के भेद से भिन्न-भिन्न हैं। यदि कार्यभेद सिद्ध न हो, तो रूपभेद का कोई प्रयोजन नहीं है।
We are indeed of a single nature, differentiated only by the difference of function; if that difference of function is not accomplished, the difference of form has no purpose.
एकस्वरूपाः (ekasvarūpā) — of one essential natureहि (hi) — indeedवयम् (vayaṃ) — we areभिन्नाः (bhinnāḥ) — dividedकार्यस्य (kāryasya) — of functionभेदतः (bhedataḥ) — by differenceकार्यभेदः (kāryabhedo) — difference of functionन (na) — notसिद्धः (siddhaś) — establishedचेत् (ced) — ifरूपभेदः (rūpabhedo) — difference of formअप्रयोजनः ('prayojanaḥ) — is purposeless
१५ एक एव त्रिधा भिन्नः परमात्मा महेश्वरः। मायायाः कारणादेव स्वतंत्रो लीलया प्रभुः॥
eka eva tridhā bhinnaḥ paramātmā maheśvaraḥ | māyāyāḥ kāraṇādeva svataṃtro līlayā prabhuḥ ||
परमात्मा महेश्वर एक ही होते हुए भी माया के कारण से ही तीन रूपों में विभक्त हैं। वे प्रभु सर्वथा स्वतन्त्र होकर अपनी लीला से ऐसा करते हैं।
The supreme self, the great lord, though one alone, is divided threefold by the very agency of māyā; that lord is independent, and acts by his own sport.
एकः (eka) — oneएव (eva) — aloneत्रिधा (tridhā) — threefoldभिन्नः (bhinnaḥ) — dividedपरमात्मा (paramātmā) — the Supreme Selfमहेश्वरः (maheśvaraḥ) — Maheśvaraमायायाः (māyāyāḥ) — of Māyāकारणात् (kāraṇād) — by reasonएव (eva) — onlyस्वतंत्रः (svataṃtro) — wholly freeलीलया (līlayā) — in playप्रभुः (prabhuḥ) — the Lord
१६ वामाङ्गजो हरिस्तस्य दक्षिणाङ्गभवो ह्यहम्। शिवस्य हृदयाज्जातस्त्वं हि पूर्णतनुः शिवः॥
vāmāṅgajo haristasya dakṣiṇāṅgabhavo hyaham | śivasya hṛdayājjātastvaṃ hi pūrṇatanuḥ śivaḥ ||
हरि उनके बायें अंग से उत्पन्न हुए हैं और मैं उनके दायें अंग से उत्पन्न हुआ हूँ। आप शिव जी के हृदय से उत्पन्न हुए हैं, अतः आप ही शिव जी के पूर्ण शरीर हैं।
Hari was born of his left side, and I indeed arose from his right side; you were born of Śiva's own heart, and are indeed the full embodiment of Śiva himself.
वामाङ्गजः (vāmāṅgajo) — born of his left limbहरिः (haris) — Hariतस्य (tasya) — of himदक्षिणाङ्गभवः (dakṣiṇāṅgabhavo) — arisen from the right limbहि (hy) — indeedअहम् (aham) — Iशिवस्य (śivasya) — of Śivaहृदयात् (hṛdayāj) — from the heartजातः (jātas) — bornत्वम् (tvaṃ) — youहि (hi) — trulyपूर्णतनुः (pūrṇatanuḥ) — the whole and undivided formशिवः (śivaḥ) — Śiva
१७ इत्थं वयं त्रिधा भूताः प्रभो भिन्नस्वरूपिणः। शिवाशिवसुतास्तत्त्वं हृदा विद्धि सनातन॥
itthaṃ vayaṃ tridhā bhūtāḥ prabho bhinnasvarūpiṇaḥ | śivāśivasutāstattvaṃ hṛdā viddhi sanātana ||
हे प्रभो! इस प्रकार भिन्न-भिन्न स्वरूपवाले हम तीनों रूपों में प्रकट हैं, किंतु वस्तुतः शिवा तथा शिव के ही पुत्र हैं। हे सनातन! इस तत्त्व को आप हृदय से जान लीजिये।
Thus, O lord, we have become threefold, of differentiated forms, yet we are indeed the sons of Śivā and Śiva; know this truth in your heart, O eternal one.
इत्थम् (itthaṃ) — in this wayवयम् (vayaṃ) — weत्रिधा (tridhā) — in threeभूताः (bhūtāḥ) — have come to beप्रभो (prabho) — O Lordभिन्नस्वरूपिणः (bhinnasvarūpiṇaḥ) — bearing separated formsशिवाः (śivā) — auspicious onesशिवसुताः (śivasutās) — sons of Śivaतत् (tat) — thatत्वम् (tvaṃ) — youहृदा (hṛdā) — with the heartविद्धि (viddhi) — knowसनातन (sanātana) — O eternal one
१८ अहं विष्णुश्च सस्त्रीको सञ्जातौ कार्यहेतुतः। लोककार्यकरौ प्रीत्या तव शासनतः प्रभो॥
ahaṃ viṣṇuśca sastrīko sañjātau kāryahetutaḥ | lokakāryakarau prītyā tava śāsanataḥ prabho ||
हे प्रभो! मैं और भगवान् विष्णु कार्य के हेतु से आपकी ही आज्ञा से प्रसन्नतापूर्वक लोक का कार्य करते हुए सपत्नीक हो गये हैं।
O lord, I and Viṣṇu have become, for the sake of our function, both accompanied by wives, joyfully performing the work of the world, by your own command.
अहम् (ahaṃ) — Iविष्णुः (viṣṇuś) — and Viṣṇuच (ca) — andसस्त्रीकौ (sastrīko) — with our wivesसञ्जातौ (sañjātau) — were brought forthकार्यहेतुतः (kāryahetutaḥ) — for the sake of the workलोककार्यकरौ (lokakāryakarau) — doers of the world’s workप्रीत्या (prītyā) — gladlyतव (tava) — yourशासनतः (śāsanataḥ) — by commandप्रभो (prabho) — O Lord
१९ तस्माद्विश्वहितार्थाय सुराणां सुखहेतवे। परिगृह्णीष्व भार्यार्थे रामामेकां सुशोभनाम्॥
tasmādviśvahitārthāya surāṇāṃ sukhahetave | parigṛhṇīṣva bhāryārthe rāmāmekāṃ suśobhanām ||
अतः विश्व के हित के लिये तथा देवताओं के सुख के लिये आप एक परम सुन्दरी स्त्री को पत्नी के रूप में ग्रहण करें।
Therefore, for the welfare of the universe, and for the happiness of the gods, take to yourself, for a wife, one supremely lovely woman.
तस्मात् (tasmād) — thereforeविश्वहितार्थाय (viśvahitārthāya) — for the good of the universeसुराणाम् (surāṇāṃ) — of the godsसुखहेतवे (sukhahetave) — for the sake of happinessपरिगृह्णीष्व (parigṛhṇīṣva) — take unto yourselfभार्यार्थे (bhāryārthe) — as a wifeरामाम् (rāmām) — a fair womanएकाम् (ekāṃ) — oneसुशोभनाम् (suśobhanām) — of surpassing beauty
२० अन्यच्छृणु महेशान पूर्ववृत्तं स्मृतं मया। यन्नो पुरः पुरा प्रोक्तं त्वयैव शिवरूपिणा॥
anyacchṛṇu maheśāna pūrvavṛttaṃ smṛtaṃ mayā | yanno puraḥ purā proktaṃ tvayaiva śivarūpiṇā ||
हे महेश्वर! एक और बात सुनिये, जिसका मुझे स्मरण हो आया है — जो पूर्वकाल में आपने ही शिवरूप से हमारे सामने कहा था।
Hear one more thing, O great lord, an earlier occurrence that I have recalled — what was once told to us long ago by you yourself, in your form as Śiva.
अन्यत् (anyac) — another matterशृणु (chṛṇu) — hearमहेशान (maheśāna) — O Maheśānaपूर्ववृत्तम् (pūrvavṛttaṃ) — a thing that happened beforeस्मृतम् (smṛtaṃ) — recalledमया (mayā) — by meयत् (yan) — whichनः (no) — to usपुरः (puraḥ) — in our presenceपुरा (purā) — of oldप्रोक्तम् (proktaṃ) — was declaredत्वया (tvayā) — by youएव (aiva) — yourselfशिवरूपिणा (śivarūpiṇā) — in the form of Śiva
२१ मद्रूपं परमं ब्रह्मन्नीदृशं भवदङ्गतः। प्रकटीभविता लोके नाम्ना रुद्रः प्रकीर्तितः॥
madrūpaṃ paramaṃ brahmannīdṛśaṃ bhavadaṅgataḥ | prakaṭībhavitā loke nāmnā rudraḥ prakīrtitaḥ ||
"हे ब्रह्मन्! मेरा ऐसा यह परम रूप आपके अंग से प्रकट होगा, जो लोक में रुद्र नाम से विख्यात होगा।"
'O Brahman, this supreme form of mine, of such a kind, shall become manifest from your own body, and shall be renowned in the world under the name Rudra.'
मद्रूपम् (madrūpaṃ) — my formपरमम् (paramaṃ) — supremeब्रह्मन् (brahmann) — O Brahmāईदृशम् (īdṛśaṃ) — such as thisभवदङ्गतः (bhavadaṅgataḥ) — out of your own bodyप्रकटीभविता (prakaṭībhavitā) — shall become manifestलोके (loke) — in the worldनाम्ना (nāmnā) — by nameरुद्रः (rudraḥ) — Rudraप्रकीर्तितः (prakīrtitaḥ) — proclaimed
२२ सृष्टिकर्ताभवद् ब्रह्मा हरिः पालनकारकः। लयकारी भविष्यामि रुद्ररूपो गुणाकृतिः॥
sṛṣṭikartābhavad brahmā hariḥ pālanakārakaḥ | layakārī bhaviṣyāmi rudrarūpo guṇākṛtiḥ ||
"ब्रह्मा सृष्टिकर्ता होंगे, विष्णु पालन करनेवाले होंगे तथा मैं सगुण रुद्ररूप होकर संहार करनेवाला होऊँगा।"
'Brahmā shall be the creator, Hari the preserver, and I, in the form of Rudra, of qualified nature, shall become the destroyer.'
सृष्टिकर्ता (sṛṣṭikartā) — the maker of creationअभवत् (abhavad) — becameब्रह्मा (brahmā) — Brahmāहरिः (hariḥ) — Hariपालनकारकः (pālanakārakaḥ) — the doer of preservationलयकारी (layakārī) — the worker of dissolutionभविष्यामि (bhaviṣyāmi) — I shall beरुद्ररूपः (rudrarūpo) — in the form of Rudraगुणाकृतिः (guṇākṛtiḥ) — shaped of the guṇas
२३ स्त्रियं विवाह्य लोकस्य करिष्ये कार्यमुत्तमम्। इति संस्मृत्य स्वप्रोक्तं पूर्णं कुरु निजं पणम्॥
striyaṃ vivāhya lokasya kariṣye kāryamuttamam | iti saṃsmṛtya svaproktaṃ pūrṇaṃ kuru nijaṃ paṇam ||
"मैं एक स्त्री से विवाह करके लोक का उत्तम कार्य करूँगा" — अपने द्वारा कहे गये इस वचन का स्मरण करके अपनी प्रतिज्ञा को पूर्ण कीजिये।
'Having married a woman, I shall perform the excellent work of the world' — recalling this, your own utterance, fulfil your own pledge.
स्त्रियम् (striyaṃ) — a wifeविवाह्य (vivāhya) — having weddedलोकस्य (lokasya) — of the worldकरिष्ये (kariṣye) — I shall doकार्यम् (kāryam) — the workउत्तमम् (uttamam) — highestइति (iti) — soसंस्मृत्य (saṃsmṛtya) — calling to mindस्वप्रोक्तम् (svaproktaṃ) — what you yourself declaredपूर्णम् (pūrṇaṃ) — fulfilledकुरु (kuru) — makeनिजम् (nijaṃ) — your ownपणम् (paṇam) — pledge
२४ निदेशस्तव च स्वामिन्नहं सृष्टिकरो हरिः। पालको लयहेतुस्त्वमाविर्भूतः स्वयं शिवः॥
nideśastava ca svāminnahaṃ sṛṣṭikaro hariḥ | pālako layahetustvamāvirbhūtaḥ svayaṃ śivaḥ ||
हे स्वामिन्! आपके ही निर्देश से मैं सृष्टिकर्ता हूँ, हरि पालक हैं, और आप स्वयं संहार के हेतु शिवरूप से प्रकट हुए हैं।
O lord, it is by your own command that I am the maker of creation, Hari the sustainer, and that you yourself have manifested as Śiva, the cause of dissolution.
निदेशः (nideśas) — the commandतव (tava) — is yoursच (ca) — andस्वामिन् (svāminn) — O masterअहम् (ahaṃ) — Iसृष्टिकरः (sṛṣṭikaro) — the maker of creationहरिः (hariḥ) — Hariपालकः (pālako) — the sustainerलयहेतुः (layahetus) — the cause of dissolutionत्वम् (tvam) — youआविर्भूतः (āvirbhūtaḥ) — made manifestस्वयम् (svayaṃ) — yourselfशिवः (śivaḥ) — Śiva
२५ त्वां विना न समर्थौ हि आवां च स्वस्वकर्मणि। लोककार्यरतां तस्मादेकां गृह्णीष्व कामिनीम्॥
tvāṃ vinā na samarthau hi āvāṃ ca svasvakarmaṇi | lokakāryaratāṃ tasmādekāṃ gṛhṇīṣva kāminīm ||
आपके बिना हम दोनों अपने-अपने कार्य में समर्थ नहीं हैं। अतः लोक के कार्य में तत्पर होकर आप भी एक कामिनी को ग्रहण करें।
Without you, we two are not capable, each in our own task; therefore, devoted to the work of the world, take to yourself one beloved woman.
त्वाम् (tvāṃ) — youविना (vinā) — withoutन (na) — notसमर्थौ (samarthau) — ableहि (hi) — indeedआवाम् (āvāṃ) — we twoच (ca) — alsoस्वस्वकर्मणि (svasvakarmaṇi) — each in his own officeलोककार्यरताम् (lokakāryaratāṃ) — one devoted to the world’s workतस्मात् (tasmād) — thereforeएकाम् (ekāṃ) — oneगृह्णीष्व (gṛhṇīṣva) — takeकामिनीम् (kāminīm) — fair woman
२६ यथा पद्मालया विष्णोः सावित्री च यथा मम। तथा सहचरीं शंभो कान्तां गृह्णीष्व संप्रति॥
yathā padmālayā viṣṇoḥ sāvitrī ca yathā mama | tathā sahacarīṃ śaṃbho kāntāṃ gṛhṇīṣva saṃprati ||
हे शम्भो! जिस प्रकार पद्मालया विष्णु की पत्नी हैं और सावित्री मेरी पत्नी हैं, उसी प्रकार अब आप भी अपनी सहचरी प्रिया को ग्रहण करें।
O Śambhu, just as Padmālayā is Viṣṇu's, and Sāvitrī is mine, so now take to yourself a beloved companion.
यथा (yathā) — asपद्मालया (padmālayā) — Padmālayā, dweller in the lotusविष्णोः (viṣṇoḥ) — of Viṣṇuसावित्री (sāvitrī) — Sāvitrīच (ca) — andयथा (yathā) — asमम (mama) — mineतथा (tathā) — soसहचरीम् (sahacarīṃ) — a companionशंभो (śaṃbho) — O Śambhuकान्ताम् (kāntāṃ) — a belovedगृह्णीष्व (gṛhṇīṣva) — takeसंप्रति (saṃprati) — now
२७ इति श्रुत्वा वचो मे हि ब्रह्मणः पुरतो हरेः। स मां जगाद लोकेशः स्मेराननमुखो हरः॥
iti śrutvā vaco me hi brahmaṇaḥ purato hareḥ | sa māṃ jagāda lokeśaḥ smerānanamukho haraḥ ||
ब्रह्मा जी ने कहा — हरि के सामने कहे गये मेरे इस वचन को सुनकर वे लोकेश्वर हर मुस्कुराते हुए मुखमण्डल के साथ मुझसे कहने लगे।
Brahmā spoke: Having heard this word of mine, Brahmā's, before Hari, that lord of the world, Hara, his face breaking into a smile, spoke to me.
इति (iti) — thusश्रुत्वा (śrutvā) — having heardवचः (vaco) — the wordsमे (me) — mineहि (hi) — indeedब्रह्मणः (brahmaṇaḥ) — of Brahmāपुरतः (purato) — in the presenceहरेः (hareḥ) — of Hariसः (sa) — heमाम् (māṃ) — to meजगाद (jagāda) — spokeलोकेशः (lokeśaḥ) — the Lord of the worldsस्मेराननमुखः (smerānanamukho) — his face lit with a smileहरः (haraḥ) — Hara
२८ हे ब्रह्मन् हे हरे मे हि युवां प्रियतरौ सदा। दृष्ट्वा वां च ममानंदो भवत्यतितरां खलु॥
he brahman he hare me hi yuvāṃ priyatarau sadā | dṛṣṭvā vāṃ ca mamānaṃdo bhavatyatitarāṃ khalu ||
ईश्वर बोले — हे ब्रह्मन्! हे हरे! आप दोनों मुझे सदा ही अत्यन्त प्रिय हैं। आप दोनों को देखकर मुझे निश्चय ही अत्यधिक आनन्द होता है।
The lord spoke: O Brahman, O Hari, you two are ever most dear to me indeed; beholding you both, my joy becomes exceedingly great.
हे (he) — Oब्रह्मन् (brahman) — Brahmāहे (he) — Oहरे (hare) — Hariमे (me) — to meहि (hi) — indeedयुवाम् (yuvāṃ) — you twoप्रियतरौ (priyatarau) — dearer than allसदा (sadā) — alwaysदृष्ट्वा (dṛṣṭvā) — on seeingवाम् (vāṃ) — you bothच (ca) — andमम (mamā) — myआनंदः (naṃdo) — joyभवति (bhavaty) — arisesअतितराम् (atitarāṃ) — beyond measureखलु (khalu) — surely
२९ युवां सुरविशिष्टौ हि त्रिभुवस्वामिनौ किल। कथनं वां गरिष्ठेति भवकार्यरतात्मनोः॥
yuvāṃ suraviśiṣṭau hi tribhuvasvāminau kila | kathanaṃ vāṃ gariṣṭheti bhavakāryaratātmanoḥ ||
आप दोनों देवताओं में विशिष्ट तथा त्रिभुवन के स्वामी हैं। संसार के कार्य में मन लगाये रहनेवाले आप दोनों का वचन अत्यन्त गौरवपूर्ण है।
You two are indeed distinguished among the gods, the lords of the three worlds; the word of you both, devoted as you are to the work of existence, is most weighty.
युवाम् (yuvāṃ) — you twoसुरविशिष्टौ (suraviśiṣṭau) — pre-eminent among the godsहि (hi) — indeedत्रिभुवस्वामिनौ (tribhuvasvāminau) — lords of the three worldsकिल (kila) — surelyकथनम् (kathanaṃ) — the wordवाम् (vāṃ) — of you twoगरिष्ठा (gariṣṭh) — weightiestइति (eti) — so I holdभवकार्यरतात्मनोः (bhavakāryaratātmanoḥ) — whose very selves are given to the world’s work
३० उचितं न सुरश्रेष्ठौ विवाहकरणं मम। तपोरतविरक्तस्य सदा विदितयोगिनः॥
ucitaṃ na suraśreṣṭhau vivāhakaraṇaṃ mama | taporataviraktasya sadā viditayoginaḥ ||
किंतु हे सुरश्रेष्ठो! सदा तपस्या में रत, विरक्त तथा योगी के रूप में विख्यात मेरे लिये विवाह करना उचित नहीं है।
But, O best of gods, marriage is not fitting for me — devoted to austerity, dispassionate, ever known as a yogi.
उचितम् (ucitaṃ) — fittingन (na) — is notसुरश्रेष्ठौ (suraśreṣṭhau) — O you two best of godsविवाहकरणम् (vivāhakaraṇaṃ) — the making of a marriageमम (mama) — for meतपोरतविरक्तस्य (taporataviraktasya) — who am set on austerity and free of attachmentसदा (sadā) — alwaysविदितयोगिनः (viditayoginaḥ) — known as a yogin
३१ यो निवृत्तिसुमार्गस्थः स्वात्मारामो निरंजनः। अवधूततनुर्ज्ञानी स्वद्रष्टा कामवर्जितः॥
yo nivṛttisumārgasthaḥ svātmārāmo niraṃjanaḥ | avadhūtatanurjñānī svadraṣṭā kāmavarjitaḥ ||
जो निवृत्ति के सुन्दर मार्ग पर स्थित, अपनी ही आत्मा में रमण करनेवाला, निरंजन, अवधूत देहवाला, ज्ञानी, आत्मदर्शी तथा कामरहित है —
One who stands on the good path of renunciation, who delights in his own self, is stainless, of the body of an avadhūta, wise, seeing his own self, and free of desire —
यः (yo) — whoनिवृत्तिसुमार्गस्थः (nivṛttisumārgasthaḥ) — stands on the good path of turning awayस्वात्मारामः (svātmārāmo) — taking delight in his own Selfनिरंजनः (niraṃjanaḥ) — without stainअवधूततनुः (avadhūtatanur) — with the frame of an avadhūtaज्ञानी (jñānī) — a knowerस्वद्रष्टा (svadraṣṭā) — seer of the Selfकामवर्जितः (kāmavarjitaḥ) — void of desire
३२ अविकारी ह्यभोगी च सदाशुचिरमङ्गलः। तस्य प्रयोजनं लोके कामिन्या किं वदाधुना॥
avikārī hyabhogī ca sadāśuciramaṅgalaḥ | tasya prayojanaṃ loke kāminyā kiṃ vadādhunā ||
— विकाररहित, अभोगी तथा सदा मलिन एवं अमंगल वेशवाला है, संसार में उसे स्त्री से क्या प्रयोजन है, यह अभी मुझे बताइये।
— changeless, without enjoyment, ever unclean-seeming and inauspicious in appearance — what use, tell me now, would such a one in the world have for a beloved woman?
अविकारी (avikārī) — free of changeहि (hy) — indeedअभोगी (abhogī) — without enjoymentच (ca) — andसदा (sadā) — everअशुचिः (śucir) — unclean by worldly reckoningअमङ्गलः (amaṅgalaḥ) — held inauspiciousतस्य (tasya) — for such a oneप्रयोजनम् (prayojanaṃ) — the useलोके (loke) — in the worldकामिन्या (kāminyā) — of a wifeकिम् (kiṃ) — whatवद (vad) — sayअधुना (ādhunā) — now
३३ केवलं योगलग्नस्य ममानंदः सदास्ति वै। ज्ञानहीनस्तु पुरुषो मनुते बहु कामकम्॥
kevalaṃ yogalagnasya mamānaṃdaḥ sadāsti vai | jñānahīnastu puruṣo manute bahu kāmakam ||
योग में लगे रहने पर मुझे सदा केवल आनन्द ही प्राप्त होता है, किंतु ज्ञानहीन पुरुष ही भोग को बहुत महत्त्व देता है।
For me, joined only to yoga, joy exists always indeed; but a man devoid of knowledge thinks a great deal of desire.
केवलम् (kevalaṃ) — solelyयोगलग्नस्य (yogalagnasya) — of one fixed in yogaमम (mamā) — myआनंदः (naṃdaḥ) — blissसदा (sadā) — everअस्ति (asti) — isवै (vai) — indeedज्ञानहीनः (jñānahīnas) — one bereft of knowledgeतु (tu) — butपुरुषः (puruṣo) — a manमनुते (manute) — imaginesबहु (bahu) — muchकामकम् (kāmakam) — that is desirable
३४ विवाहकरणं लोके विज्ञेयं परबंधनम्। तस्मात्तस्य रुचिर्नो मे सत्यं सत्यं वदाम्यहम्॥
vivāhakaraṇaṃ loke vijñeyaṃ parabaṃdhanam | tasmāttasya rucirno me satyaṃ satyaṃ vadāmyaham ||
संसार में विवाह करना बड़ा बन्धन समझना चाहिये, इसलिये मेरी उसमें रुचि नहीं है। यह मैं सत्य-सत्य कह रहा हूँ।
Marriage in the world is to be known as a great bondage; therefore I have no liking for it — this I speak truly, truly.
विवाहकरणम् (vivāhakaraṇaṃ) — the making of a marriageलोके (loke) — in the worldविज्ञेयम् (vijñeyaṃ) — is to be known asपरबंधनम् (parabaṃdhanam) — the utmost bondageतस्मात् (tasmāt) — thereforeतस्य (tasya) — for itरुचिः (rucir) — likingनो (no) — noneमे (me) — have Iसत्यम् (satyaṃ) — trulyसत्यम् (satyaṃ) — trulyवदामि (vadāmy) — I speakअहम् (aham) — I
३५ न स्वार्थं मे प्रवृत्तिर्हि सम्यक्स्वार्थविचिंतनात्। तथापि तत्करिष्यामि भवदुक्तं जगद्धितम्॥
na svārthaṃ me pravṛttirhi samyaksvārthaviciṃtanāt | tathāpi tatkariṣyāmi bhavaduktaṃ jagaddhitam ||
अपने स्वार्थ का भलीभाँति चिन्तन करने के कारण मेरी प्रवृत्ति स्वार्थ के लिये नहीं है, तथापि जगत् के हित के लिये आपने जो कहा है, मैं उसे करूँगा।
Indeed my activity is not for my own interest, since I have well considered where my true interest lies; nevertheless, I shall do what you have spoken, for the good of the world.
न (na) — notस्वार्थम् (svārthaṃ) — for my own sakeमे (me) — myप्रवृत्तिः (pravṛttir) — engagementहि (hi) — indeedसम्यक् (samyak) — rightlyस्वार्थविचिंतनात् (svārthaviciṃtanāt) — from weighing my own goodतथापि (tathāpi) — neverthelessतत् (tat) — thatकरिष्यामि (kariṣyāmi) — I shall doभवदुक्तम् (bhavaduktaṃ) — which you have saidजगद्धितम् (jagaddhitam) — for the world’s welfare
३६ मत्वा वचो गरिष्ठं वा निजोक्तिपरिपूर्तये। करिष्यामि विवाहं वै भक्तवश्यः सदा ह्यहम्॥
matvā vaco gariṣṭhaṃ vā nijoktiparipūrtaye | kariṣyāmi vivāhaṃ vai bhaktavaśyaḥ sadā hyaham ||
आपके वचन को गुरुतर मानकर अथवा अपनी कही हुई बात को पूर्ण करने के लिये मैं अवश्य विवाह करूँगा, क्योंकि मैं सदा अपने भक्तों के अधीन हूँ।
Considering your word most weighty, and to fulfil my own utterance, I shall indeed perform marriage; for I am always subject to my devotees.
मत्वा (matvā) — holdingवचः (vaco) — the wordगरिष्ठम् (gariṣṭhaṃ) — weightyवा (vā) — andनिजोक्तिपरिपूर्तये (nijoktiparipūrtaye) — to fulfil my own utteranceकरिष्यामि (kariṣyāmi) — I shall makeविवाहम् (vivāhaṃ) — the marriageवै (vai) — indeedभक्तवश्यः (bhaktavaśyaḥ) — ever mastered by my devoteesसदा (sadā) — alwaysहि (hy) — trulyअहम् (aham) — am I
३७ परंतु यादृशीं कांतां ग्रहीष्यामि यथापणम्। तच्छृणुष्व हरे ब्रह्मन् युक्तमेव वचो मम॥
paraṃtu yādṛśīṃ kāṃtāṃ grahīṣyāmi yathāpaṇam | tacchṛṇuṣva hare brahman yuktameva vaco mama ||
किंतु हे हरे! हे ब्रह्मन्! मैं जिस प्रकार की तथा जिस शर्त के साथ पत्नी ग्रहण करूँगा, वह मेरा सर्वथा उचित वचन आप सुनें।
But hear, O Hari, O Brahman, this fitting word of mine — the sort of wife I shall take, and on what terms.
परंतु (paraṃtu) — butयादृशीम् (yādṛśīṃ) — of what sortकांताम् (kāṃtāṃ) — a wifeग्रहीष्यामि (grahīṣyāmi) — I shall takeयथापणम् (yathāpaṇam) — and on what termsतत् (tac) — thatशृणुष्व (chṛṇuṣva) — hearहरे (hare) — O Hariब्रह्मन् (brahman) — O Brahmāयुक्तम् (yuktam) — fittingएव (eva) — indeedवचः (vaco) — the wordमम (mama) — of mine
३८ या मे तेजः समर्था हि ग्रहीतुं स्याद्विभागशः। तां निदेशय भार्यार्थे योगिनीं कामरूपिणीम्॥
yā me tejaḥ samarthā hi grahītuṃ syādvibhāgaśaḥ | tāṃ nideśaya bhāryārthe yoginīṃ kāmarūpiṇīm ||
जो मेरे तेज को विभागपूर्वक ग्रहण करने में समर्थ हो, ऐसी योगिनी तथा कामरूपिणी स्त्री को आप मेरी पत्नी बनाने के लिये बतायें।
Point out, as a wife, one who is capable of receiving a share of my own power, a yoginī, of a form fit for desire.
या (yā) — she whoमे (me) — myतेजः (tejaḥ) — fiery powerसमर्था (samarthā) — ableहि (hi) — indeedग्रहीतुम् (grahītuṃ) — to bearस्यात् (syād) — may beविभागशः (vibhāgaśaḥ) — portion by portionताम् (tāṃ) — herनिदेशय (nideśaya) — point outभार्यार्थे (bhāryārthe) — to be my wifeयोगिनीम् (yoginīṃ) — a yoginīकामरूपिणीम् (kāmarūpiṇīm) — taking what form she wills
३९ योगयुक्ते मयि तथा योगिन्येव भविष्यति। कामासक्ते मयि तथा कामिन्येव भविष्यति॥
yogayukte mayi tathā yoginyeva bhaviṣyati | kāmāsakte mayi tathā kāminyeva bhaviṣyati ||
जब मैं योग में तत्पर रहूँगा, तब वह भी योगिनी बनकर रहेगी, और जब मैं कामासक्त होऊँगा, तब वह भी कामिनी के रूप में रहेगी।
When I am joined to yoga, she too shall become a yoginī; and when I am given over to desire, she too shall become as one desired.
योगयुक्ते (yogayukte) — when he is yoked in yogaमयि (mayi) — in meतथा (tathā) — thenयोगिनी (yoginy) — a yoginīएव (eva) — verilyभविष्यति (bhaviṣyati) — she shall beकामासक्ते (kāmāsakte) — when he is turned to desireमयि (mayi) — in meतथा (tathā) — thenकामिनी (kāminy) — a woman of loveएव (eva) — verilyभविष्यति (bhaviṣyati) — she shall be
४० यमक्षरं वेदविदो निगदन्ति मनीषिणः। ज्योतीरूपं शिवं ते च चिंतयिष्ये सनातनम्॥
yamakṣaraṃ vedavido nigadanti manīṣiṇaḥ | jyotīrūpaṃ śivaṃ te ca ciṃtayiṣye sanātanam ||
वेद के ज्ञाता विद्वान् जिन्हें अविनाशी बतलाते हैं, उन ज्योतिःस्वरूप सनातन शिवतत्त्व का मैं चिन्तन करता रहूँगा।
That imperishable one, of the form of light, whom the wise knowers of the Veda call eternal Śiva — that I shall contemplate.
यम् (yam) — whomअक्षरम् (akṣaraṃ) — the imperishableवेदविदः (vedavido) — the knowers of the Vedaनिगदन्ति (nigadanti) — declareमनीषिणः (manīṣiṇaḥ) — the wiseज्योतीरूपम् (jyotīrūpaṃ) — whose form is lightशिवम् (śivaṃ) — Śivaते (te) — theyच (ca) — andचिंतयिष्ये (ciṃtayiṣye) — I shall meditate on himसनातनम् (sanātanam) — the everlasting
४१ तच्चिन्तायां यदासक्तो ब्रह्मन् गच्छामि भाविनीम्। तत्र या विघ्नजननी न भवित्री हतास्तु मे॥
taccintāyāṃ yadāsakto brahman gacchāmi bhāvinīm | tatra yā vighnajananī na bhavitrī hatāstu me ||
हे ब्रह्मन्! जब मैं उस चिन्तन में तल्लीन रहूँ, उस समय यदि मैं उस भावी पत्नी के पास जाऊँ, तो उसमें जो विघ्न उत्पन्न करेगी, वह मेरे लिये त्याज्य हो जायेगी।
O Brahman, when, engrossed in that contemplation, I go to that future one — whoever there becomes the cause of an obstacle to it shall be forfeit for me.
तच्चिन्तायाम् (taccintāyāṃ) — in meditation upon thatयदा (yadā) — whenआसक्तः (saktо) — I am absorbedब्रह्मन् (brahman) — O Brahmāगच्छामि (gacchāmi) — I passभाविनीम् (bhāvinīm) — into that stateतत्र (tatra) — thereinया (yā) — she whoविघ्नजननी (vighnajananī) — a breeder of hindranceन (na) — notभवित्री (bhavitrī) — shall she beहता (hatā) — undoneअस्तु (stu) — let her beमे (me) — by me
४२ त्वं वा विष्णुरहं वापि शिवस्य ब्रह्मरूपिणः। अंशभूता महाभागा योग्यं तदनुचिंतनम्॥
tvaṃ vā viṣṇurahaṃ vāpi śivasya brahmarūpiṇaḥ | aṃśabhūtā mahābhāgā yogyaṃ tadanuciṃtanam ||
आप हों, या विष्णु हों, या मैं ही हूँ — हम सब महाभाग्यशाली ब्रह्मस्वरूप शिव के ही अंशस्वरूप हैं। अतः उनका निरन्तर चिन्तन करना ही उचित है।
You, or Viṣṇu, or I myself — we are but portions, most fortunate as we are, of Śiva, of the form of Brahman; it is fitting to contemplate that reality.
त्वम् (tvaṃ) — youवा (vā) — orविष्णुः (viṣṇur) — Viṣṇuअहम् (ahaṃ) — Iवा (vā) — orअपि (āpi) — indeedशिवस्य (śivasya) — of Śivaब्रह्मरूपिणः (brahmarūpiṇaḥ) — whose form is Brahmanअंशभूताः (aṃśabhūtā) — being but portionsमहाभागाः (mahābhāgā) — greatly blessedयोग्यम् (yogyaṃ) — fittingतदनुचिंतनम् (tadanuciṃtanam) — is meditation upon him
४३ तच्चिन्तया विनोद्वाहं स्थास्यामि कमलासन। तस्माज्जायां प्रादिश त्वं मत्कर्मानुगतां सदा॥
taccintayā vinodvāhaṃ sthāsyāmi kamalāsana | tasmājjāyāṃ prādiśa tvaṃ matkarmānugatāṃ sadā ||
हे कमलासन! उस चिन्तन के लिये मैं बिना विवाह के भी रह सकता हूँ। अतः आप मुझे ऐसी पत्नी बताइये, जो सदा मेरे कर्म का अनुसरण करनेवाली हो।
O lotus-seated one, for the sake of that contemplation I shall remain even without marriage; therefore point out to me a wife who will always follow my own conduct.
तच्चिन्तया (taccintayā) — through meditation on thatविना (vino) — withoutउद्वाहम् (dvāhaṃ) — marriageस्थास्यामि (sthāsyāmi) — I would remainकमलासन (kamalāsana) — O lotus-seated oneतस्मात् (tasmāj) — thereforeजायाम् (jāyāṃ) — a wifeप्रादिश (prādiśa) — appointत्वम् (tvaṃ) — youमत्कर्मानुगताम् (matkarmānugatāṃ) — one who follows my own way of actingसदा (sadā) — always
४४ तत्राप्येकं पणं मे त्वं शृणु ब्रह्मंश्च मां प्रति। अविश्वासो मदुक्ते चेन्मया त्यक्ता भविष्यति॥
tatrāpyekaṃ paṇaṃ me tvaṃ śṛṇu brahmaṃśca māṃ prati | aviśvāso madukte cenmayā tyaktā bhaviṣyati ||
हे ब्रह्मन्! इसमें भी मेरी एक शर्त है, उसे आप मुझसे सुनें — यदि मेरे वचन के प्रति उसका अविश्वास हुआ, तो मैं उसका त्याग कर दूँगा।
O Brahman, hear from me, regarding this too, one further term: if she should show distrust of what I say, she shall be abandoned by me.
तत्र (tatr) — thereinअपि (āpy) — alsoएकम् (ekaṃ) — oneपणम् (paṇaṃ) — conditionमे (me) — of mineत्वम् (tvaṃ) — youशृणु (śṛṇu) — hearब्रह्मन् (brahmaṃś) — O Brahmāच (ca) — andमाम् (māṃ) — meप्रति (prati) — concerningअविश्वासः (aviśvāso) — distrustमदुक्ते (madukte) — in what I sayचेत् (cen) — if there beमया (mayā) — by meत्यक्ता (tyaktā) — forsakenभविष्यति (bhaviṣyati) — she shall be
४५ इति तस्य वचः श्रुत्वाहं स विष्णुर्हरस्य च। सस्मितं मोदितमनोऽवोचं चेति विनम्रकः॥
iti tasya vacaḥ śrutvāhaṃ sa viṣṇurharasya ca | sasmitaṃ moditamano'vocaṃ ceti vinamrakaḥ ||
ब्रह्मा जी ने कहा — हर के इस वचन को सुनकर मैं तथा विष्णु दोनों प्रसन्नमन होकर मुसकाते हुए विनम्रतापूर्वक इस प्रकार कहने लगे।
Brahmā spoke: Having heard this word of Hara, I, together with Viṣṇu, our minds delighted, spoke, smiling, humbly, as follows.
इति (iti) — thusतस्य (tasya) — hisवचः (vacaḥ) — wordsश्रुत्वा (śrutvā) — having heardअहम् (haṃ) — Iसः (sa) — and heविष्णुः (viṣṇur) — Viṣṇuहरस्य (harasya) — of Haraच (ca) — alsoसस्मितम् (sasmitaṃ) — with a smileमोदितमनाः (moditamano) — my mind delightedअवोचम् ('vocaṃ) — I spokeच (ca) — andइति (eti) — thusविनम्रकः (vinamrakaḥ) — bowing low
४६ श्रृणु नाथ महेशान मार्गिता यादृशी त्वया। निवेदयामि सुप्रीत्या तां स्त्रियं तादृशीं प्रभो॥
śrṛṇu nātha maheśāna mārgitā yādṛśī tvayā | nivedayāmi suprītyā tāṃ striyaṃ tādṛśīṃ prabho ||
हे नाथ! हे महेश्वर! सुनिये। आपने जिस प्रकार की स्त्री की खोज की है, हे प्रभो! वैसी ही स्त्री के विषय में मैं आपको प्रसन्नतापूर्वक बता रहा हूँ।
Listen, O lord, O great god: of just the kind you have described, O lord, that very woman I now joyfully make known to you.
शृणु (śrṛṇu) — hearनाथ (nātha) — O Lordमहेशान (maheśāna) — O Maheśānaमार्गिता (mārgitā) — soughtयादृशी (yādṛśī) — of what sortत्वया (tvayā) — by youनिवेदयामि (nivedayāmi) — I make knownसुप्रीत्या (suprītyā) — with great gladnessताम् (tāṃ) — thatस्त्रियम् (striyaṃ) — womanतादृशीम् (tādṛśīṃ) — of just that kindप्रभो (prabho) — O Lord
४७ उमा सा भिन्नरूपेण सञ्जाता कार्यसाधिनी। सरस्वती तथा लक्ष्मीर्द्विधारूपा पुरा प्रभो॥
umā sā bhinnarūpeṇa sañjātā kāryasādhinī | sarasvatī tathā lakṣmīrdvidhārūpā purā prabho ||
हे प्रभो! वे उमा कार्यसाधिनी होकर पहले ही भिन्न-भिन्न रूपों में प्रकट हो चुकी हैं — सरस्वती तथा लक्ष्मी, इन दो रूपों में।
O lord, that Umā, the accomplisher of tasks, has already become manifest, of old, in differentiated forms — as Sarasvatī and as Lakṣmī, in a twofold form.
उमा (umā) — Umāसा (sā) — sheभिन्नरूपेण (bhinnarūpeṇa) — in a form set apartसञ्जाता (sañjātā) — was bornकार्यसाधिनी (kāryasādhinī) — accomplisher of the workसरस्वती (sarasvatī) — Sarasvatīतथा (tathā) — andलक्ष्मीः (lakṣmīr) — Lakṣmīद्विधारूपा (dvidhārūpā) — of twofold formपुरा (purā) — of oldप्रभो (prabho) — O Lord
४८ पद्मा कांताभवद्विष्णोस्तथा मम सरस्वती। तृतीयरूपा सा नोऽभूल्लोककार्यहितैषिणी॥
padmā kāṃtābhavadviṣṇostathā mama sarasvatī | tṛtīyarūpā sā no'bhūllokakāryahitaiṣiṇī ||
पद्मा विष्णु की तथा उसी प्रकार सरस्वती मेरी प्रिया पत्नी बनीं। लोक-कार्य के हित की इच्छा रखनेवाली वे अब हमारे लिये तीसरा रूप बनकर प्रकट हुई हैं।
Padmā became the beloved of Viṣṇu, and Sarasvatī became mine likewise; and now, seeking the good of the world's work, she has become for us a third form.
पद्मा (padmā) — Padmāकांता (kāṃtā) — the belovedअभवत् (abhavad) — becameविष्णोः (viṣṇos) — of Viṣṇuतथा (tathā) — and soमम (mama) — mineसरस्वती (sarasvatī) — Sarasvatīतृतीयरूपा (tṛtīyarūpā) — in her third formसा (sā) — sheनः (no) — for usअभूत् ('bhūl) — came to beलोककार्यहितैषिणी (lokakāryahitaiṣiṇī) — seeking the good of the world’s work
४९ दक्षस्य तनया याभूत्सती नाम्ना तु सा विभो। सैवेदृशी भवेद्भार्या भवेद्धि हितकारिणी॥
dakṣasya tanayā yābhūtsatī nāmnā tu sā vibho | saivedṛśī bhavedbhāryā bhaveddhi hitakāriṇī ||
हे विभो! जो दक्ष की पुत्री सती नाम से हुई हैं, वे ही ऐसी पत्नी हो सकती हैं, जो निश्चय ही सदा हितकारिणी होंगी।
O all-pervading one, she who has become the daughter of Dakṣa, under the name Satī — she alone would be a wife of just such a kind, and indeed one who brings good.
दक्षस्य (dakṣasya) — of Dakṣaतनया (tanayā) — the daughterया (yā) — whoअभूत् (bhūt) — was bornसती (satī) — Satīनाम्ना (nāmnā) — by nameतु (tu) — indeedसा (sā) — sheविभो (vibho) — O all-pervading oneसा (sai) — sheएव (va) — verilyईदृशी (dṛśī) — such as thisभवेत् (bhaved) — would beभार्या (bhāryā) — a wifeभवेत् (bhaved) — and would proveहि (dhi) — indeedहितकारिणी (hitakāriṇī) — a doer of good
५० सा तपस्यति देवेश त्वदर्थं हि दृढव्रता। त्वां पतिं प्राप्तुकामा वै महातेजोवती सती॥
sā tapasyati deveśa tvadarthaṃ hi dṛḍhavratā | tvāṃ patiṃ prāptukāmā vai mahātejovatī satī ||
हे देवेश! वे दृढ़व्रता होकर आपके ही लिये तप कर रही हैं। महातेजस्विनी वे सती आपको पति रूप में प्राप्त करने की इच्छुक हैं।
O lord of gods, she, firm in her vow, performs austerity for your very sake; that Satī, of great splendour, indeed desires to obtain you as her husband.
सा (sā) — sheतपस्यति (tapasyati) — performs austerityदेवेश (deveśa) — O Lord of godsत्वदर्थम् (tvadarthaṃ) — for your sakeहि (hi) — indeedदृढव्रता (dṛḍhavratā) — steadfast in her vowत्वाम् (tvāṃ) — youपतिम् (patiṃ) — as husbandप्राप्तुकामा (prāptukāmā) — longing to winवै (vai) — trulyमहातेजोवती (mahātejovatī) — of great splendourसती (satī) — Satī
५१ दातुं गच्छ वरं तस्यै कृपां कुरु महेश्वर। तां विवाहय सुप्रीत्या वरं दत्त्वा च तादृशम्॥
dātuṃ gaccha varaṃ tasyai kṛpāṃ kuru maheśvara | tāṃ vivāhaya suprītyā varaṃ dattvā ca tādṛśam ||
हे महेश्वर! उनके ऊपर कृपा कीजिये, उन्हें वर देने के लिये जाइये और वैसा वर देकर प्रसन्नतापूर्वक उनसे विवाह कीजिये।
O great lord, go to grant her the boon, show her grace, and, having given her such a boon, joyfully marry her.
दातुम् (dātuṃ) — to grantगच्छ (gaccha) — goवरम् (varaṃ) — a boonतस्यै (tasyai) — to herकृपाम् (kṛpāṃ) — graceकुरु (kuru) — showमहेश्वर (maheśvara) — O Maheśvaraताम् (tāṃ) — herविवाहय (vivāhaya) — wedसुप्रीत्या (suprītyā) — with gladnessवरम् (varaṃ) — the boonदत्त्वा (dattvā) — having givenच (ca) — andतादृशम् (tādṛśam) — of that very kind
५२ हरेर्मम च देवानामियं वाञ्छास्ति शंकर। परिपूरय सद्दृष्ट्या पश्यामोत्सवमादरात्॥
harermama ca devānāmiyaṃ vāñchāsti śaṃkara | paripūraya saddṛṣṭyā paśyāmotsavamādarāt ||
हे शंकर! यही भगवान् विष्णु की, मेरी तथा सभी देवताओं की इच्छा है। आप अपनी शुभ दृष्टि से इसे पूर्ण कीजिये, जिससे हम इस उत्सव को आदरपूर्वक देख सकें।
O Śaṅkara, this is the wish of Hari, of myself, and of the gods; fulfil it with your gracious glance, that we may behold the celebration with reverence.
हरेः (harer) — of Hariमम (mama) — of meच (ca) — andदेवानाम् (devānām) — of the godsइयम् (iyaṃ) — thisवाञ्छा (vāñchā) — longingअस्ति (sti) — there isशंकर (śaṃkara) — O Śaṃkaraपरिपूरय (paripūraya) — fulfil itसद्दृष्ट्या (saddṛṣṭyā) — with your gracious glanceपश्याम (paśyām) — that we may beholdउत्सवम् (otsavam) — the festivalआदरात् (ādarāt) — with reverence
५३ मङ्गलं परमं भूयात् त्रिलोकेषु सुखावहम्। सर्वज्वरो विनश्येद् वै सर्वेषां नात्र संशयः॥
maṅgalaṃ paramaṃ bhūyāt trilokeṣu sukhāvaham | sarvajvaro vinaśyed vai sarveṣāṃ nātra saṃśayaḥ ||
तीनों लोकों में परम मंगल हो, जो सुखदायक हो, और सबकी सम्पूर्ण चिन्ताएँ मिट जायँ — इसमें कोई संशय नहीं है।
Let there be, in the three worlds, supreme auspiciousness bringing happiness; let every affliction of all beings be destroyed — there is no doubt of this.
मङ्गलम् (maṅgalaṃ) — auspiciousnessपरमम् (paramaṃ) — supremeभूयात् (bhūyāt) — may there beत्रिलोकेषु (trilokeṣu) — in the three worldsसुखावहम् (sukhāvaham) — bringing happinessसर्वज्वरः (sarvajvaro) — every fever of afflictionविनश्येत् (vinaśyed) — may perishवै (vai) — indeedसर्वेषाम् (sarveṣāṃ) — of all beingsन (n) — noअत्र (ātra) — hereinसंशयः (saṃśayaḥ) — doubt
५४ अथवास्मद्वचःशेषेऽवदत् मधुसूदनः। लीलाजाकृतिमीशानं भक्तवत्सलमच्युतः॥
athavāsmadvacaḥśeṣe'vadat madhusūdanaḥ | līlājākṛtimīśānaṃ bhaktavatsalamacyutaḥ ||
हमारी बात पूरी होने से पहले ही अच्युत मधुसूदन ने लीला से देह धारण करनेवाले तथा भक्तवत्सल ईशान से कहा।
And then, even before our word had quite ended, Madhusūdana, the imperishable one, addressed Īśāna, of a form assumed in sport, ever affectionate to his devotees.
अथवा (athavā) — and thereuponअस्मद्वचःशेषे (smadvacaḥśeṣe) — at the close of our speechअवदत् ('vadat) — spokeमधुसूदनः (madhusūdanaḥ) — Madhusūdanaलीलाजाकृतिम् (līlājākṛtim) — him whose form is born of playईशानम् (īśānaṃ) — the Lordभक्तवत्सलम् (bhaktavatsalam) — tender to his devoteesअच्युतः (acyutaḥ) — the unfallen one
५५ देवदेव महादेव करुणाकर शांकर। यदुक्तं ब्रह्मणा सर्वं मदुक्तं तत्र संशयः॥
devadeva mahādeva karuṇākara śāṃkara | yaduktaṃ brahmaṇā sarvaṃ maduktaṃ tatra saṃśayaḥ ||
विष्णु जी ने कहा — हे देवाधिदेव! हे महादेव! हे करुणाकर! हे शांकर! ब्रह्मा जी ने जो कुछ भी कहा है, उसे मेरे द्वारा भी कहा गया ही समझें, इसमें कोई संशय नहीं है।
Viṣṇu spoke: O god of gods, O great god, O fount of compassion, O son of Śiva — all that has been said by Brahmā, take it as said by me too; there is no doubt there.
Note"मदुक्तं तत्र संशयः" is printed thus in the source; sense and the facing Hindi gloss both require "no doubt of it" (i.e. तन्न संशयः), but the page itself reads तत्र, and is reproduced verbatim rather than silently corrected.
देवदेव (devadeva) — O God of godsमहादेव (mahādeva) — O Mahādevaकरुणाकर (karuṇākara) — O mine of mercyशांकर (śāṃkara) — O Śaṃkaraयदुक्तम् (yaduktaṃ) — what has been saidब्रह्मणा (brahmaṇā) — by Brahmāसर्वम् (sarvaṃ) — all of itमदुक्तम् (maduktaṃ) — is said by meतत्र (tatra) — thereinसंशयः (saṃśayaḥ) — is no doubt
५६ तत्कुरुष्व महेशान कृपां कृत्वा ममोपरि। सनाथं कुरु सद्दृष्ट्या त्रिलोकं सुविवाह्य ताम्॥
tatkuruṣva maheśāna kṛpāṃ kṛtvā mamopari | sanāthaṃ kuru saddṛṣṭyā trilokaṃ suvivāhya tām ||
हे महेश्वर! मेरे ऊपर कृपा करके ऐसा ही कीजिये। उन सती से भलीभाँति विवाह करके अपनी शुभ दृष्टि से इस त्रिलोकी को सनाथ कीजिये।
O great lord, do this, showing grace upon me: marry her well, and with your gracious glance give the three worlds a protector.
तत् (tat) — thatकुरुष्व (kuruṣva) — doमहेशान (maheśāna) — O Maheśānaकृपाम् (kṛpāṃ) — compassionकृत्वा (kṛtvā) — having shownमम (mamo) — upon meउपरि (pari) — uponसनाथम् (sanāthaṃ) — possessed of a protectorकुरु (kuru) — makeसद्दृष्ट्या (saddṛṣṭyā) — with your gracious glanceत्रिलोकम् (trilokaṃ) — the three worldsसुविवाह्य (suvivāhya) — by duly weddingताम् (tām) — her
५७ इत्युक्त्वा भगवान् विष्णुः तूष्णीमास मुने सुधीः। तथास्त्विति विहस्याह स प्रभुर्भक्तवत्सलः॥
ityuktvā bhagavān viṣṇuḥ tūṣṇīmāsa mune sudhīḥ | tathāstviti vihasyāha sa prabhurbhaktavatsalaḥ ||
ब्रह्मा जी ने कहा — हे मुने! ऐसा कहकर बुद्धिमान् भगवान् विष्णु चुप हो गये, तब भक्तवत्सल भगवान् शिव ने हँसकर "तथास्तु" कहा।
Brahmā spoke: O sage, having said this, the wise and blessed Viṣṇu fell silent; then that lord, ever affectionate to his devotees, laughing, said, 'So be it.'
इति (ity) — thusउक्त्वा (uktvā) — having spokenभगवान् (bhagavān) — the blessedविष्णुः (viṣṇuḥ) — Viṣṇuतूष्णीम् (tūṣṇīm) — silentआस (āsa) — becameमुने (mune) — O sageसुधीः (sudhīḥ) — the wise oneतथास्तु (tathāstv) — so be itइति (iti) — sayingविहस्य (vihasy) — laughing gentlyआह (āha) — he saidसः (sa) — heप्रभुः (prabhur) — the Lordभक्तवत्सलः (bhaktavatsalaḥ) — tender to his devotees
५८ ततस्त्वावां च संप्राप्य चाज्ञां स मुनिभिः सुरैः। अगच्छाव स्वेष्टदेशं सस्त्रीकौ परहर्षितौ॥
tatastvāvāṃ ca saṃprāpya cājñāṃ sa munibhiḥ suraiḥ | agacchāva sveṣṭadeśaṃ sastrīkau paraharṣitau ||
तत्पश्चात् उनकी आज्ञा प्राप्तकर हे नारद! आप तथा मैं दोनों मुनियों और देवताओं के साथ अपनी-अपनी पत्नी सहित अत्यन्त प्रसन्नतापूर्वक अपने-अपने अभीष्ट स्थान को चले गये।
Then you and I, having received his leave, together with the sages and gods, went, each with our own wife, greatly rejoicing, to our own desired abodes.
ततः (tatas) — thereuponतु (tv) — indeedआवाम् (āvāṃ) — we twoच (ca) — andसंप्राप्य (saṃprāpya) — having obtainedच (cā) — andआज्ञाम् (jñāṃ) — his leaveस (sa) — together withमुनिभिः (munibhiḥ) — the sagesसुरैः (suraiḥ) — and the godsअगच्छाव (agacchāva) — we two wentस्वेष्टदेशम् (sveṣṭadeśaṃ) — each to his own cherished abodeसस्त्रीकौ (sastrīkau) — with our wivesपरहर्षितौ (paraharṣitau) — filled with utmost joy
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां द्वितीये सतीखण्डे विष्णुब्रह्मकृतशिवप्रार्थनावर्णनं नाम षोडशोऽध्यायः ॥ १६॥
Here ends the sixteenth chapter — "The Prayer to Śiva Made by Viṣṇu and Brahmā" — 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 "विष्णुब्रह्मकृतशिवप्रार्थनावर्णन" नामक सोलहवाँ अध्याय समाप्त हुआ।