॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सतीखण्डअथ दशमोऽध्यायः
Brahmā tells Nārada what happened after Kāma's crestfallen return: humbled and grieving, Brahmā called Viṣṇu to mind with devotion, and Viṣṇu appeared and asked the cause of his sorrow. Brahmā confessed the whole story — his own past lapse of looking with desire on his daughter, Śiva's public rebuke of him for it, and his hope that if Śiva himself took a wife his own grief would be healed. Viṣṇu, laughing, gently rebukes Brahmā's confusion in thinking Rudra an ordinary son, and sets out at length who Śiva truly is — supreme, unqualified, beyond the three guṇas even while called Brahmā, Viṣṇu and Maheśa. Viṣṇu then advises that Brahmā's daughter Śivā must herself take human birth and become Śiva's bride through austerity, and, having consulted Śiva directly, recounts the secret Śiva once revealed: that just as Viṣṇu took Lakṣmī and Brahmā took Sarasvatī, Śiva's own consort will be born as Satī, and Dakṣa must now be set to the task of bringing her into being. ब्रह्मा जी नारद जी को बताते हैं कि कामदेव के निराश लौटने के बाद क्या हुआ: दुःखी तथा गर्वरहित होकर ब्रह्मा जी ने भक्तिपूर्वक विष्णु जी का स्मरण किया, और विष्णु जी प्रकट होकर उनके दुःख का कारण पूछते हैं। ब्रह्मा जी अपनी सम्पूर्ण कथा कहते हैं — अपनी ही कन्या को कुदृष्टि से देखने की भूल, उसके लिये शिव जी द्वारा सबके सामने की गयी निन्दा, और यह आशा कि यदि शिव जी स्वयं विवाह कर लें, तो उनका दुःख दूर हो जायेगा। विष्णु जी हँसकर रुद्र को सामान्य पुत्र मानने की भ्रान्ति दूर करते हैं और विस्तार से बताते हैं कि शिव वस्तुतः कौन हैं — परम, निर्गुण, तीनों गुणों से परे, यद्यपि ब्रह्मा, विष्णु तथा महेश नाम से पुकारे जाते हैं। तत्पश्चात् विष्णु जी परामर्श देते हैं कि ब्रह्मा जी की कन्या शिवा को स्वयं मनुष्य-जन्म लेकर तप द्वारा शिव जी की वधू बनना होगा, और शिव जी से साक्षात् परामर्श करके वह रहस्य बताते हैं जो शिव जी ने एक बार प्रकट किया था — जिस प्रकार विष्णु ने लक्ष्मी को तथा ब्रह्मा ने सरस्वती को पत्नीरूप में प्राप्त किया, उसी प्रकार शिव जी की पत्नी सती नाम से जन्म लेंगी, और अब दक्ष को उन्हें उत्पन्न करने के कार्य में लगाना होगा।
१ ब्रह्मन् विधे महाभाग धन्यस्त्वं शिवसक्तधीः। कथितं सुचरित्रं ते शंकरस्य परात्मनः॥
brahman vidhe mahābhāga dhanyastvaṃ śivasaktadhīḥ | kathitaṃ sucaritraṃ te śaṃkarasya parātmanaḥ ||
हे ब्रह्मन्! हे विधे! हे महाभाग! आप धन्य हैं, जो आपकी बुद्धि शिव में आसक्त है। आपने परमात्मा शंकर जी के सुन्दर चरित्र का आख्यान किया।
O Brahman, O Ordainer, O greatly fortunate one! Blessed are you, whose mind is fixed on Śiva; you have told me the excellent story of Śaṅkara, the supreme soul.
ब्रह्मन् (brahman) — O Brahmāविधे (vidhe) — O Creatorमहाभाग (mahābhāga) — greatly blessedधन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areशिवसक्तधीः (śivasaktadhīḥ) — whose mind cleaves to Śivaकथितम् (kathitam) — has been toldसुचरित्रम् (sucaritram) — the fair storyते (te) — by youशंकरस्य (śaṃkarasya) — of Śaṅkaraपरात्मनः (parātmanaḥ) — the supreme Self
२ निजाश्रमे गते कामे सगणे सरतौ ततः। किमासीत्किमकार्षीस्त्वं तच्चरित्रं वदाधुना॥
nijāśrame gate kāme sagaṇe saratau tataḥ | kimāsītkimakārṣīstvaṃ taccaritraṃ vadādhunā ||
गणों तथा रति के साथ जब काम अपने आश्रम पर चला गया, तब क्या हुआ और आपने क्या किया? अब वह चरित्र कहिये।
When Kāma, together with the gaṇas and with Rati, had gone to his own hermitage, what happened then, and what did you do? Tell me that story now.
निजाश्रमे (nijāśrame) — to his own abodeगते (gate) — when had goneकामे (kāme) — Kāmaसगणे (sagaṇe) — with his hostसरतौ (saratau) — with Ratiततः (tataḥ) — thenकिम् (kim) — whatआसीत् (āsīt) — happenedकिम् (kim) — whatअकार्षीः (akārṣīḥ) — did you doत्वम् (tvam) — youतत् (tat) — thatचरित्रम् (caritram) — storyवद (vada) — tellअधुना (adhunā) — now
३ श्रृणु नारद सुप्रीत्या चरित्रं शशिमौलिनः। यस्य श्रवणमात्रेण निर्विकारो भवेन्नरः॥
śrṛṇu nārada suprītyā caritraṃ śaśimaulinaḥ | yasya śravaṇamātreṇa nirvikāro bhavennaraḥ ||
हे नारद! अत्यन्त प्रसन्नतापूर्वक शशिमौलि शिव जी के चरित्र को सुनिये, जिसके श्रवणमात्र से मनुष्य विकार से मुक्त हो जाता है।
Listen, O Nārada, with great love, to the story of the moon-crested one, by merely hearing which a man becomes free of all affliction.
शृणु (śṛṇu) — listenनारद (nārada) — O Nāradaसुप्रीत्या (suprītyā) — with great affectionचरित्रम् (caritram) — the storyशशिमौलिनः (śaśimaulinaḥ) — of the moon-crestedयस्य (yasya) — of whichश्रवणमात्रेण (śravaṇamātreṇa) — by the mere hearingनिर्विकारः (nirvikāraḥ) — free of disturbanceभवेत् (bhavet) — becomesनरः (naraḥ) — a man
४ निजाश्रमं गते कामे परिवारसमन्विते। यद् बभूव तदा जातं तच्चरित्रं निबोध मे॥
nijāśramaṃ gate kāme parivārasamanvite | yad babhūva tadā jātaṃ taccaritraṃ nibodha me ||
काम के सपरिवार अपने आश्रम में चले जाने पर उस समय जो हुआ, वह चरित्र मुझसे सुनिये।
When Kāma, together with his retinue, had gone to his own hermitage, learn from me the story of what then came to pass.
निजाश्रमम् (nijāśramam) — to his own abodeगते (gate) — when had goneकामे (kāme) — Kāmaपरिवारसमन्विते (parivārasamanvite) — with his retinueयत् (yat) — whatबभूव (babhūva) — came aboutतदा (tadā) — thenजातम् (jātam) — happenedतत् (tat) — thatचरित्रम् (caritram) — storyनिबोध (nibodha) — learnमे (me) — from me
५ नष्टोऽभून्नारद मदो विस्मयोऽभूच्च मे हृदि। निरानंदस्य च मुनेऽपूर्णे निजमनोरथे॥
naṣṭo'bhūnnārada mado vismayo'bhūcca me hṛdi | nirānaṃdasya ca mune'pūrṇe nijamanorathe ||
हे नारद! मेरा घमण्ड चूर-चूर हो गया और हे मुने! अपने मनोरथ के अपूर्ण रहने से निरानन्द हुए मेरे हृदय में विस्मय हुआ।
O Nārada, my pride was shattered, and astonishment arose in my heart, O sage, joyless as I was at my own desire left unfulfilled.
नष्टः (naṣṭaḥ) — destroyedअभूत् (abhūt) — wasनारद (nārada) — O Nāradaमदः (madaḥ) — my prideविस्मयः (vismayaḥ) — amazementअभूत् (abhūt) — aroseच (ca) — andमे (me) — myहृदि (hṛdi) — in the heartनिरानंदस्य (nirānaṃdasya) — of me joylessच (ca) — andमुने (mune) — O sageअपूर्णे (apūrṇe) — unfulfilledनिजमनोरथे (nijamanorathe) — my own wish being
६ अशोचं बहुधा चित्ते गृह्णीयात्स कथं स्त्रियम्। निर्विकारो जितात्मा स शंकरो योगतत्परः॥
aśocaṃ bahudhā citte gṛhṇīyātsa kathaṃ striyam | nirvikāro jitātmā sa śaṃkaro yogatatparaḥ ||
मैंने मन में अनेक प्रकार से यह सोचकर शोक किया कि वे निर्विकार, जितात्मा तथा योगपरायण शंकर स्त्री को किस प्रकार ग्रहण कर सकते हैं।
In my mind I grieved in many ways: how could that Śaṅkara, changeless, self-controlled, wholly devoted to yoga, ever take a wife?
अशोचम् (aśocam) — I grievedबहुधा (bahudhā) — in many waysचित्ते (citte) — in the mindगृह्णीयात् (gṛhṇīyāt) — would takeसः (saḥ) — heकथम् (katham) — howस्त्रियम् (striyam) — a wifeनिर्विकारः (nirvikāraḥ) — unmovedजितात्मा (jitātmā) — self-conqueredसः (saḥ) — heशंकरः (śaṃkaraḥ) — Śaṅkaraयोगतत्परः (yogatatparaḥ) — intent upon yoga
७ इत्थं विचार्य बहुधा तदाहं विमदो मुने। हरिं तं सोऽस्मरं भक्त्या शिवात्मानं स्वदेहदम्॥
itthaṃ vicārya bahudhā tadāhaṃ vimado mune | hariṃ taṃ so'smaraṃ bhaktyā śivātmānaṃ svadehadam ||
हे मुने! इस प्रकार अनेक तरह से विचार करके अहंकाररहित हुआ मैं शिवस्वरूप, अपने जन्मदाता उन विष्णु का भक्तिपूर्वक स्मरण करने लगा।
O sage, having thus reflected in many ways, my pride now gone, I called to mind with devotion Hari, one with Śiva, who gave me my own body.
इत्थम् (ittham) — thusविचार्य (vicārya) — having ponderedबहुधा (bahudhā) — again and againतदा (tadā) — thenअहम् (aham) — Iविमदः (vimadaḥ) — my pride goneमुने (mune) — O sageहरिम् (harim) — Hariतम् (tam) — himसः (saḥ) — thatअस्मरम् (asmaram) — I called to mindभक्त्या (bhaktyā) — with devotionशिवात्मानम् (śivātmānam) — whose self is Śivaस्वदेहदम् (svadehadam) — who gave me my own body
८ अस्तवं च शुभस्तोत्रैर्दीनवाक्यसमन्वितैः। तच्छ्रुत्वा भगवानाशु बभूवाविर्हि मे पुरा॥
astavaṃ ca śubhastotrairdīnavākyasamanvitaiḥ | tacchrutvā bhagavānāśu babhūvāvirhi me purā ||
और दीनतापूर्ण वाक्यों से युक्त कल्याणकारी स्तोत्रों से मैं उनकी स्तुति करने लगा। उसे सुनकर भगवान् शीघ्र ही मेरे सम्मुख प्रकट हो गये।
And I praised him with auspicious hymns, filled with humble words; hearing that, the Lord at once appeared before me.
अस्तवम् (astavam) — I praisedच (ca) — andशुभस्तोत्रैः (śubhastotraiḥ) — with fair hymnsदीनवाक्यसमन्वितैः (dīnavākyasamanvitaiḥ) — joined with humble wordsतत् (tat) — thatश्रुत्वा (śrutvā) — having heardभगवान् (bhagavān) — the Lordआशु (āśu) — swiftlyबभूव (babhūva) — becameआविः (āviḥ) — manifestहि (hi) — indeedमे (me) — to meपुरा (purā) — before me
९ चतुर्भुजोऽरविंदाक्षः शंखपद्मगदाधरः। लसत्पीतपटः श्यामतनुर्भक्तप्रियो हरिः॥
caturbhujo'raviṃdākṣaḥ śaṃkhapadmagadādharaḥ | lasatpītapaṭaḥ śyāmatanurbhaktapriyo hariḥ ||
चतुर्भुज, कमलनयन, शंख-पद्म-गदाधारी, पीताम्बर से सुशोभित तथा श्यामवर्ण के शरीरवाले भक्तप्रिय भगवान् विष्णु —
Four-armed, lotus-eyed, bearing conch, lotus and mace, radiant in yellow garments, dark of body, Hari, who loves his devotees —
चतुर्भुजः (caturbhujaḥ) — four-armedअरविंदाक्षः (araviṃdākṣaḥ) — lotus-eyedशंखपद्मगदाधरः (śaṃkhapadmagadādharaḥ) — bearing conch, lotus and maceलसत्पीतपटः (lasatpītapaṭaḥ) — in gleaming yellow clothश्यामतनुः (śyāmatanuḥ) — dark of bodyभक्तप्रियः (bhaktapriyaḥ) — dear to devoteesहरिः (hariḥ) — Hari
१० तं दृष्ट्वा तादृशमहं सुशरण्यं मुहुर्मुहुः। अस्तवं च पुनः प्रेम्णा बाष्पगद्गदया गिरा॥
taṃ dṛṣṭvā tādṛśamahaṃ suśaraṇyaṃ muhurmuhuḥ | astavaṃ ca punaḥ premṇā bāṣpagadgadayā girā ||
— उस प्रकार के रूपवाले शरणागतवत्सल उन भगवान् को देखकर मैंने पुनः प्रेम से बार-बार गद्गद वाणी में उनकी स्तुति की।
Beholding him thus, that most gracious refuge, I praised him again and again, with love, in a voice choked with tears.
तम् (tam) — himदृष्ट्वा (dṛṣṭvā) — having seenतादृशम् (tādṛśam) — in such a formअहम् (aham) — Iसुशरण्यम् (suśaraṇyam) — a sure refugeमुहुर्मुहुः (muhurmuhuḥ) — again and againअस्तवम् (astavam) — I praised himच (ca) — andपुनः (punaḥ) — againप्रेम्णा (premṇā) — with loveबाष्पगद्गदया (bāṣpagadgadayā) — choked with tearsगिरा (girā) — with a voice
११ हरिराकर्ण्य तत्स्तोत्रं सुप्रसन्न उवाच माम्। दुःखहा निजभक्तानां ब्रह्माणं शरणं गतम्॥
harirākarṇya tatstotraṃ suprasanna uvāca mām | duḥkhahā nijabhaktānāṃ brahmāṇaṃ śaraṇaṃ gatam ||
अपने भक्तों के दुःख को दूर करनेवाले भगवान् विष्णु उस स्तोत्र को सुनकर अत्यन्त प्रसन्न होकर शरणागत मुझ ब्रह्मा से कहने लगे।
Hari, having heard that hymn of praise, greatly pleased, spoke to me, Brahmā, who had come for refuge — he who removes the sorrow of his own devotees.
हरिः (hariḥ) — Hariआकर्ण्य (ākarṇya) — having heardतत् (tat) — thatस्तोत्रम् (stotram) — hymnसुप्रसन्नः (suprasannaḥ) — well pleasedउवाच (uvāca) — saidमाम् (mām) — to meदुःखहा (duḥkhahā) — remover of sorrowनिजभक्तानाम् (nijabhaktānām) — of his own devoteesब्रह्माणम् (brahmāṇam) — Brahmāशरणम् (śaraṇam) — to refugeगतम् (gatam) — who had come
१२ विधे ब्रह्मन् महाप्राज्ञ धन्यस्त्वं लोककारक। किमर्थं स्मरणं मेऽद्य कृतं च क्रियते नुतिः॥
vidhe brahman mahāprājña dhanyastvaṃ lokakāraka | kimarthaṃ smaraṇaṃ me'dya kṛtaṃ ca kriyate nutiḥ ||
हे विधे! हे ब्रह्मन्! हे महाप्राज्ञ! आप धन्य हैं, हे लोककर्ता! आपने आज किसलिये मेरा स्मरण किया और किसलिये आप मेरी स्तुति कर रहे हैं?
O Ordainer, O Brahman, O greatly wise one, blessed are you, maker of the worlds! For what reason have you today called me to mind, and why is this praise being offered?
विधे (vidhe) — O Creatorब्रह्मन् (brahman) — O Brahmāमहाप्राज्ञ (mahāprājña) — greatly wiseधन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areलोककारक (lokakāraka) — maker of the worldsकिमर्थम् (kimartham) — for what reasonस्मरणम् (smaraṇam) — remembranceमे (me) — of meअद्य (adya) — todayकृतम् (kṛtam) — has been madeच (ca) — andक्रियते (kriyate) — is madeनुतिः (nutiḥ) — praise
१३ किं जातं ते महदुःखं मदग्रे तद्वदाधुना। शमयिष्यामि तत्सर्वं नात्र कार्या विचारणा॥
kiṃ jātaṃ te mahaduḥkhaṃ madagre tadvadādhunā | śamayiṣyāmi tatsarvaṃ nātra kāryā vicāraṇā ||
आपको कौन-सा महान् दुःख हो गया है, उसे अभी बताइये। उस सम्पूर्ण दुःख का मैं नाश करूँगा, इसमें सन्देह नहीं करना चाहिये।
What great sorrow has befallen you? Tell it now before me; I shall dispel all of it — there is no need to hesitate over this.
किम् (kim) — whatजातम् (jātam) — has arisenते (te) — yourमहत् (mahat) — greatदुःखम् (duḥkham) — sorrowमदग्रे (madagre) — before meतत् (tat) — thatवद (vada) — tellअधुना (adhunā) — nowशमयिष्यामि (śamayiṣyāmi) — I shall quellतत् (tat) — thatसर्वम् (sarvam) — allन (na) — notअत्र (atra) — hereinकार्या (kāryā) — to be madeविचारणा (vicāraṇā) — misgiving
१४ इति विष्णोर्वचः श्रुत्वा किंचिदुच्छ्वसिताननः। अवोचं वचनं विष्णुं प्रणम्य सुकृताञ्जलिः॥
iti viṣṇorvacaḥ śrutvā kiṃciducchvasitānanaḥ | avocaṃ vacanaṃ viṣṇuṃ praṇamya sukṛtāñjaliḥ ||
हे नारद! विष्णु के इन वचनों को सुनकर मैंने दीर्घ श्वास लिया और हाथ जोड़कर प्रणाम करके विष्णु से यह वचन कहा।
Having heard these words of Viṣṇu, my face somewhat easing with a sigh, I, having bowed with joined palms well made, spoke these words to Viṣṇu.
इति (iti) — thusविष्णोः (viṣṇoḥ) — of Viṣṇuवचः (vacaḥ) — the wordsश्रुत्वा (śrutvā) — having heardकिंचित् (kiṃcit) — somewhatउच्छ्वसिताननः (ucchvasitānanaḥ) — my face brightenedअवोचम् (avocam) — I spokeवचनम् (vacanam) — wordsविष्णुम् (viṣṇum) — to Viṣṇuप्रणम्य (praṇamya) — having bowedसुकृताञ्जलिः (sukṛtāñjaliḥ) — with palms well joined
१५ देवदेव रमानाथ मद्वार्तां शृणु मानद। श्रुत्वा च करुणां कृत्वा हर दुःखं कमावह॥
devadeva ramānātha madvārtāṃ śṛṇu mānada | śrutvā ca karuṇāṃ kṛtvā hara duḥkhaṃ kamāvaha ||
हे देवदेव! हे रमानाथ! मेरी बात सुनिये और हे मानद! उसे सुनकर दया करके मेरा दुःख दूर कीजिये तथा मुझे सुखी कीजिये।
O god of gods, O lord of Ramā, O giver of honour, hear my account, and having heard it, show compassion and take away my sorrow, and grant me joy.
देवदेव (devadeva) — O God of godsरमानाथ (ramānātha) — O Lord of Ramāमद्वार्ताम् (madvārtām) — my taleशृणु (śṛṇu) — hearमानद (mānada) — O giver of honourश्रुत्वा (śrutvā) — having heardच (ca) — andकरुणाम् (karuṇām) — compassionकृत्वा (kṛtvā) — having shownहर (hara) — removeदुःखम् (duḥkham) — the sorrowकम् (kam) — happinessआवह (āvaha) — bring
१६ रुद्रसंमोहनार्थं हि कामं प्रेषितवानहम्। परिवारयुतं विष्णो समारमधुबांधवम्॥
rudrasaṃmohanārthaṃ hi kāmaṃ preṣitavānaham | parivārayutaṃ viṣṇo samāramadhubāṃdhavam ||
हे विष्णो! मैंने रुद्र के सम्मोहन के लिये सपरिवार, मारगण तथा मित्र वसन्त के साथ काम को भेजा था।
O Viṣṇu, for the purpose of deluding Rudra I sent forth Kāma, together with his retinue, with the Māras and his friend Madhu [Vasanta].
रुद्रसंमोहनार्थम् (rudrasaṃmohanārtham) — for the bewildering of Rudraहि (hi) — indeedकामम् (kāmam) — Kāmaप्रेषितवान् (preṣitavān) — I sentअहम् (aham) — Iपरिवारयुतम् (parivārayutam) — with his retinueविष्णो (viṣṇo) — O Viṣṇuसमारमधुबांधवम् (samāramadhubāṃdhavam) — with the Māras and his friend Spring
१७ चक्रुस्ते विविधोपायान् निष्फला अभवंश्च ते। नाभवत्तस्य संमोहो योगिनः समदर्शिनः॥
cakruste vividhopāyān niṣphalā abhavaṃśca te | nābhavattasya saṃmoho yoginaḥ samadarśinaḥ ||
उन्होंने शिव जी को मोहित करने के लिये अनेक प्रकार के उपाय किये, परंतु वे सब निष्फल हो गये। उन समदर्शी योगी को मोह नहीं हुआ।
They employed manifold means, and all of them proved fruitless; no delusion befell that yogi, who beholds all things with an equal eye.
चक्रुः (cakruḥ) — they madeते (te) — theyविविधोपायान् (vividhopāyān) — devices of many kindsनिष्फलाः (niṣphalāḥ) — fruitlessअभवन् (abhavan) — becameच (ca) — andते (te) — theyन (na) — notअभवत् (abhavat) — aroseतस्य (tasya) — hisसंमोहः (saṃmohaḥ) — bewildermentयोगिनः (yoginaḥ) — of the yoginसमदर्शिनः (samadarśinaḥ) — of even vision
१८ इत्याकर्ण्य वचो मे स हरिर्मां प्राह विस्मितः। विज्ञाताखिलदो ज्ञानी शिवतत्त्वविशारदः॥
ityākarṇya vaco me sa harirmāṃ prāha vismitaḥ | vijñātākhilado jñānī śivatattvaviśāradaḥ ||
मेरा यह वचन सुनकर शिवतत्त्व के ज्ञाता, विज्ञानी तथा सब कुछ देनेवाले वे विष्णु विस्मित होकर मुझसे कहने लगे।
Having heard these words of mine, Hari, astonished, spoke to me — he who knows all things, wise, and learned in the truth of Śiva.
इति (iti) — thusआकर्ण्य (ākarṇya) — having heardवचः (vacaḥ) — the wordsमे (me) — myसः (saḥ) — heहरिः (hariḥ) — Hariमाम् (mām) — to meप्राह (prāha) — saidविस्मितः (vismitaḥ) — amazedविज्ञाताखिलदः (vijñātākhiladaḥ) — who grants full understandingज्ञानी (jñānī) — the knowerशिवतत्त्वविशारदः (śivatattvaviśāradaḥ) — versed in the truth of Śiva
१९ कस्माद्धेतोरिति मतिस्तव जाता पितामह। सर्वं विचार्य सुधिया ब्रह्मन् सत्यं हि तद्वद॥
kasmāddhetoriti matistava jātā pitāmaha | sarvaṃ vicārya sudhiyā brahman satyaṃ hi tadvada ||
हे पितामह! आपकी ऐसी बुद्धि किस कारण से हो गयी है? हे ब्रह्मन्! अपनी सुबुद्धि से सब विचार कर मुझसे सत्य-सत्य कहें।
O grandfather, for what reason has this notion arisen in your mind? Consider everything with clear judgement, O Brahman, and tell me the truth of it.
कस्मात् (kasmāt) — from whatहेतोः (hetoḥ) — causeइति (iti) — suchमतिः (matiḥ) — a thoughtतव (tava) — yourजाता (jātā) — aroseपितामह (pitāmaha) — O grandsireसर्वम् (sarvam) — everythingविचार्य (vicārya) — having consideredसुधिया (sudhiyā) — with a clear mindब्रह्मन् (brahman) — O Brahmāसत्यम् (satyam) — the truthहि (hi) — indeedतत् (tat) — thatवद (vada) — tell
२० श्रृणु तात चरित्रं तत् तव माया विमोहिनी। तदधीनं जगत्सर्वं सुखदुःखादितत्परम्॥
śrṛṇu tāta caritraṃ tat tava māyā vimohinī | tadadhīnaṃ jagatsarvaṃ sukhaduḥkhāditatparam ||
हे तात! अब उस चरित्र को सुनिये। यह आपकी माया मोहनेवाली है, सुख-दुःखमय यह सारा जगत् उसी के अधीन है।
Listen, O son: this whole affair is your own deluding māyā; this entire world, given over to pleasure, pain and the rest, is subject to it.
शृणु (śṛṇu) — hearतात (tāta) — dear oneचरित्रम् (caritram) — the storyतत् (tat) — thatतव (tava) — yourमाया (māyā) — māyāविमोहिनी (vimohinī) — the bewildererतदधीनम् (tadadhīnam) — subject to itजगत् (jagat) — the worldसर्वम् (sarvam) — entireसुखदुःखादितत्परम् (sukhaduḥkhāditatparam) — bent on pleasure, pain and the rest
२१ ययैव प्रेषितश्चाहं पापं कर्तुं समुद्यतः। आसं तच्छृणु देवेश वदामि तव शासनात्॥
yayaiva preṣitaścāhaṃ pāpaṃ kartuṃ samudyataḥ | āsaṃ tacchṛṇu deveśa vadāmi tava śāsanāt ||
उसी माया के द्वारा प्रेरित होकर मैं इस प्रकार का पाप करने के लिये प्रवृत्त हुआ हूँ। हे देवेश! आपकी आज्ञा से मैं कह रहा हूँ, आप उसे सुनिये।
By that very māyā I was set in motion and made ready to commit this sin; hear of it, O lord of the gods — I speak by your own command.
यया (yayā) — by whichएव (eva) — indeedप्रेषितः (preṣitaḥ) — drivenच (ca) — andअहम् (aham) — Iपापम् (pāpam) — sinकर्तुम् (kartum) — to commitसमुद्यतः (samudyataḥ) — readyआसम् (āsam) — I wasतत् (tat) — thatशृणु (śṛṇu) — hearदेवेश (deveśa) — O Lord of godsवदामि (vadāmi) — I tellतव (tava) — yourशासनात् (śāsanāt) — at your bidding
२२ सृष्टिप्रारंभसमये दश पुत्रा हि जज्ञिरे। दक्षाद्यास्तनया चैका वाग्भवाप्यतिसुन्दरी॥
sṛṣṭiprāraṃbhasamaye daśa putrā hi jajñire | dakṣādyāstanayā caikā vāgbhavāpyatisundarī ||
सृष्टि के प्रारम्भ में मेरे दक्ष आदि दस पुत्र उत्पन्न हुए और मेरी वाणी से एक परम सुन्दरी कन्या भी उत्पन्न हुई।
At the beginning of creation ten sons were born to me, Dakṣa and the rest, and one daughter too, born of my speech, exceedingly beautiful.
सृष्टिप्रारंभसमये (sṛṣṭiprāraṃbhasamaye) — at the time of creation's beginningदश (daśa) — tenपुत्राः (putrāḥ) — sonsहि (hi) — indeedजज्ञिरे (jajñire) — were bornदक्षाद्याः (dakṣādyāḥ) — Dakṣa and the restतनया (tanayā) — a daughterच (ca) — andएका (ekā) — oneवाग्भवा (vāgbhavā) — born of speechअपि (api) — alsoअतिसुन्दरी (atisundarī) — exceedingly lovely
२३ धर्मो वक्षःस्थलात्कामो मनसोऽन्योऽपि देहतः। जातास्तत्र सुतां दृष्ट्वा मम मोहोऽभवद्धरे॥
dharmo vakṣaḥsthalātkāmo manaso'nyo'pi dehataḥ | jātāstatra sutāṃ dṛṣṭvā mama moho'bhavaddhare ||
जिसमें धर्म मेरे वक्षःस्थल से, काम मन से तथा अन्य पुत्र मेरे शरीर से उत्पन्न हुए, हे हरे! उस कन्या को देखकर मुझे मोह हो गया।
Dharma was born from my chest, Kāma from my mind, and others too from my body; O Hari, seeing that daughter born there, delusion arose in me.
धर्मः (dharmaḥ) — Dharmaवक्षःस्थलात् (vakṣaḥsthalāt) — from the breastकामः (kāmaḥ) — Kāmaमनसः (manasaḥ) — from the mindअन्यः (anyaḥ) — anotherअपि (api) — alsoदेहतः (dehataḥ) — from the bodyजाताः (jātāḥ) — were bornतत्र (tatra) — thereinसुताम् (sutām) — the daughterदृष्ट्वा (dṛṣṭvā) — having seenमम (mama) — myमोहः (mohaḥ) — bewildermentअभवत् (abhavat) — aroseहरे (hare) — O Hari
२४ कुदृष्ट्या तां समद्राक्षं तव मायाविमोहितः। तत्क्षणाद्धर आगत्य मामनिन्दत्सुतानपि॥
kudṛṣṭyā tāṃ samadrākṣaṃ tava māyāvimohitaḥ | tatkṣaṇāddhara āgatya māmanindatsutānapi ||
मैंने आपकी माया से मोहित होकर जब उसे कुदृष्टि से देखा, तब उसी समय महादेव जी ने आकर मेरी तथा मेरे पुत्रों की निन्दा की।
Deluded by your māyā, I looked upon her with an unworthy eye; that very instant Hara came and rebuked both me and my sons.
कुदृष्ट्या (kudṛṣṭyā) — with an evil eyeताम् (tām) — herसमद्राक्षम् (samadrākṣam) — I looked uponतव (tava) — yourमायाविमोहितः (māyāvimohitaḥ) — confounded by māyāतत्क्षणात् (tatkṣaṇāt) — that instantहरः (haraḥ) — Haraआगत्य (āgatya) — having comeमाम् (mām) — meअनिन्दत् (anindat) — reproachedसुतान् (sutān) — my sonsअपि (api) — too
२५ धिक्कारं कृतवान् सर्वान् निजं मत्वा परं प्रभुम्। ज्ञानिनं योगिनं नाथं भोगिनं विजितेन्द्रियम्॥
dhikkāraṃ kṛtavān sarvān nijaṃ matvā paraṃ prabhum | jñāninaṃ yoginaṃ nāthaṃ bhoginaṃ vijitendriyam ||
उन्होंने स्वयं को श्रेष्ठ तथा प्रभु मानकर ज्ञानी, योगी, जितेन्द्रिय, भोगरहित मुझ ब्रह्मा को तथा मेरे पुत्रों को धिक्कारा।
He heaped scorn on all of us, considering himself the supreme lord — he, the knower, the yogi, the master, though free of enjoyment and master of his senses.
धिक्कारम् (dhikkāram) — contemptकृतवान् (kṛtavān) — he showedसर्वान् (sarvān) — on allनिजम् (nijam) — himselfमत्वा (matvā) — deemingपरम् (param) — supremeप्रभुम् (prabhum) — Lordज्ञानिनम् (jñāninam) — the knowerयोगिनम् (yoginam) — the yoginनाथम् (nātham) — the masterभोगिनम् (bhoginam) — the enjoyerविजितेन्द्रियम् (vijitendriyam) — whose senses are conquered
२६ पुत्रो भूत्वा मम हरेऽनिन्दन्मां च समक्षतः। इति दुःखं महन्मे हि तदुक्तं तव सन्निधौ॥
putro bhūtvā mama hare'nindanmāṃ ca samakṣataḥ | iti duḥkhaṃ mahanme hi taduktaṃ tava sannidhau ||
हे हरे! मेरा पुत्र होकर भी शिव ने सबके सामने ही मेरी निन्दा की। यही मुझे महान् दुःख है, इसे मैंने आपके सामने कह दिया।
O Hari, though he is my son, he rebuked me openly, before everyone's eyes — this is the great sorrow of mine that I have told in your presence.
पुत्रः (putraḥ) — a sonभूत्वा (bhūtvā) — having becomeमम (mama) — myहरे (hare) — O Hariअनिन्दत् (anindat) — he reproachedमाम् (mām) — meच (ca) — andसमक्षतः (samakṣataḥ) — openlyइति (iti) — thusदुःखम् (duḥkham) — the sorrowमहत् (mahat) — greatमे (me) — myहि (hi) — indeedतत् (tat) — thatउक्तम् (uktam) — has been toldतव (tava) — yourसन्निधौ (sannidhau) — in presence
२७ गृह्णीयाद्यदि पत्नीं स स्यां सुखी नष्टदुःखधीः। एतदर्थं समायातः शरणं तव केशव॥
gṛhṇīyādyadi patnīṃ sa syāṃ sukhī naṣṭaduḥkhadhīḥ | etadarthaṃ samāyātaḥ śaraṇaṃ tava keśava ||
यदि वे पत्नी ग्रहण कर लें, तो मैं सुखी हो जाऊँगा और मेरे मन का कष्ट दूर हो जायगा। हे केशव! इसीलिये मैं आपकी शरण में आया हूँ।
If he would take a wife, I should become happy, my sorrowing mind dispelled; for this very purpose, O Keśava, I have come to your refuge.
गृह्णीयात् (gṛhṇīyāt) — should takeयदि (yadi) — ifपत्नीम् (patnīm) — a wifeसः (saḥ) — heस्याम् (syām) — I should beसुखी (sukhī) — happyनष्टदुःखधीः (naṣṭaduḥkhadhīḥ) — my grieving mind goneएतदर्थम् (etadartham) — for thisसमायातः (samāyātaḥ) — I have comeशरणम् (śaraṇam) — to the refugeतव (tava) — yoursकेशव (keśava) — O Keśava
२८ इत्याकर्ण्य वचो मे हि ब्रह्मणो मधुसूदनः। विहस्य मां द्रुतं प्राह हर्षयन्भवकारकम्॥
ityākarṇya vaco me hi brahmaṇo madhusūdanaḥ | vihasya māṃ drutaṃ prāha harṣayanbhavakārakam ||
मुझ ब्रह्मा का यह वचन सुनकर विष्णु हँसकर मुझ सृष्टिकर्ता ब्रह्मा को हर्षित करते हुए शीघ्र ही कहने लगे।
Having heard these words of mine, Madhusūdana laughed, and swiftly spoke to me, gladdening me, the maker of the world.
इति (iti) — thusआकर्ण्य (ākarṇya) — having heardवचः (vacaḥ) — the wordsमे (me) — myहि (hi) — indeedब्रह्मणः (brahmaṇaḥ) — of Brahmāमधुसूदनः (madhusūdanaḥ) — the slayer of Madhuविहस्य (vihasya) — having laughedमाम् (mām) — to meद्रुतम् (drutam) — at onceप्राह (prāha) — saidहर्षयन् (harṣayan) — gladdeningभवकारकम् (bhavakārakam) — the maker of the world
२९ विधे श्रृणु हि मद्वाक्यं सर्वं भ्रमनिवारणम्। सर्वं वेदागमादीनां संमतं परमार्थतः॥
vidhe śrṛṇu hi madvākyaṃ sarvaṃ bhramanivāraṇam | sarvaṃ vedāgamādīnāṃ saṃmataṃ paramārthataḥ ||
हे विधे! सम्पूर्ण भ्रम का निवारण करनेवाले और वेद तथा आगमों द्वारा परमार्थयुक्त मेरे वचन को सुनें।
O Ordainer, listen to my words, which dispel every delusion, and which accord, in their highest sense, with all the Vedas, the Āgamas and the rest.
विधे (vidhe) — O Creatorशृणु (śṛṇu) — hearहि (hi) — indeedमद्वाक्यम् (madvākyam) — my wordsसर्वम् (sarvam) — allभ्रमनिवारणम् (bhramanivāraṇam) — dispelling delusionसर्वम् (sarvam) — whollyवेदागमादीनाम् (vedāgamādīnām) — of the Vedas, Āgamas and the restसंमतम् (saṃmatam) — approvedपरमार्थतः (paramārthataḥ) — in the highest sense
३० महामूढमतिश्चाद्य सञ्जातोऽसि कथं विधे। वेदवक्तापि निखिललोककर्ता हि दुर्मतिः॥
mahāmūḍhamatiścādya sañjāto'si kathaṃ vidhe | vedavaktāpi nikhilalokakartā hi durmatiḥ ||
हे विधे! वेद के वक्ता तथा समस्त लोक के कर्ता होकर भी आप इस प्रकार महामूर्ख तथा दुर्बुद्धि किस प्रकार हो गये?
How is it, O Ordainer, that you have today become so utterly deluded of mind, though the speaker of the Veda, and the maker of the whole world, yet of perverse understanding?
महामूढमतिः (mahāmūḍhamatiḥ) — of greatly deluded mindच (ca) — andअद्य (adya) — todayसञ्जातः (sañjātaḥ) — have you becomeअसि (asi) — you areकथम् (katham) — howविधे (vidhe) — O Creatorवेदवक्ता (vedavaktā) — the speaker of the Vedaअपि (api) — thoughनिखिललोककर्ता (nikhilalokakartā) — maker of all the worldsहि (hi) — indeedदुर्मतिः (durmatiḥ) — of ill judgement
३१ जडतां त्यज मन्दात्मन् कुरु त्वं नेदृशीं मतिम्। किं ब्रुवन्त्यखिला वेदाः स्तुत्या तत्स्मर सद्धिया॥
jaḍatāṃ tyaja mandātman kuru tvaṃ nedṛśīṃ matim | kiṃ bruvantyakhilā vedāḥ stutyā tatsmara saddhiyā ||
हे मन्दात्मन्! आप अपनी जड़ता का त्याग करें और इस प्रकार की बुद्धि न करें। सम्पूर्ण वेद स्तुति द्वारा क्या कहते हैं, अच्छी बुद्धि से उसका स्मरण करें।
Abandon your dullness, O feeble-minded one, and do not hold such a notion; recall, with sound judgement, what all the Vedas declare in their hymns of praise.
जडताम् (jaḍatām) — dullnessत्यज (tyaja) — abandonमन्दात्मन् (mandātman) — O slow of soulकुरु (kuru) — makeत्वम् (tvam) — youन (na) — notईदृशीम् (īdṛśīm) — suchमतिम् (matim) — a judgementकिम् (kim) — whatब्रुवन्ति (bruvanti) — sayअखिलाः (akhilāḥ) — allवेदाः (vedāḥ) — the Vedasस्तुत्या (stutyā) — in praiseतत् (tat) — thatस्मर (smara) — recallसद्धिया (saddhiyā) — with a right mind
३२ रुद्रं जानासि दुर्बुद्धे स्वसुतं परमेश्वरम्। वेदवक्तापि विज्ञानं विस्मृतं तेऽखिलं विधे॥
rudraṃ jānāsi durbuddhe svasutaṃ parameśvaram | vedavaktāpi vijñānaṃ vismṛtaṃ te'khilaṃ vidhe ||
हे दुर्बुद्धे! आप उन परमेश्वर रुद्र को अपना पुत्र समझते हैं। हे विधे! आप वेद के वक्ता हैं, फिर भी आपका समस्त ज्ञान विस्मृत हो गया है।
O foolish one, you take Rudra, the supreme Lord, to be your own son! Though the speaker of the Veda, O Ordainer, you have forgotten all your knowledge.
रुद्रम् (rudram) — Rudraजानासि (jānāsi) — you takeदुर्बुद्धे (durbuddhe) — O ill-mindedस्वसुतम् (svasutam) — as your own sonपरमेश्वरम् (parameśvaram) — the Supreme Lordवेदवक्ता (vedavaktā) — the speaker of the Vedaअपि (api) — thoughविज्ञानम् (vijñānam) — realisationविस्मृतम् (vismṛtam) — forgottenते (te) — by youअखिलम् (akhilam) — whollyविधे (vidhe) — O Creator
३३ शंकरं सुरसामान्यं मत्वा द्रोहं करोषि हि। सुबुद्धिर्विगता तेऽद्याविर्भूता कुमतिस्तथा॥
śaṃkaraṃ surasāmānyaṃ matvā drohaṃ karoṣi hi | subuddhirvigatā te'dyāvirbhūtā kumatistathā ||
शंकर को सामान्य देवता समझकर आप उनसे द्रोह कर रहे हैं। आज आपकी सुबुद्धि नष्ट हो गयी है और आप में कुमति उत्पन्न हो गयी है।
Taking Śaṅkara to be an ordinary god, you do him wrong; your sound understanding has today departed, and perverse understanding has arisen in its place.
शंकरम् (śaṃkaram) — Śaṅkaraसुरसामान्यम् (surasāmānyam) — as a common godमत्वा (matvā) — having deemedद्रोहम् (droham) — enmityकरोषि (karoṣi) — you workहि (hi) — indeedसुबुद्धिः (subuddhiḥ) — right understandingविगता (vigatā) — has departedते (te) — yoursअद्य (adya) — todayआविर्भूता (āvirbhūtā) — has appearedकुमतिः (kumatiḥ) — wrong judgementतथा (tathā) — likewise
३४ तत्त्वसिद्धान्तमाख्यातं श्रृणु सद्बुद्धिमावह। यथार्थं निगमाख्यातं निर्णीय भवकारकम्॥
tattvasiddhāntamākhyātaṃ śrṛṇu sadbuddhimāvaha | yathārthaṃ nigamākhyātaṃ nirṇīya bhavakārakam ||
निर्णय करके वेदों में वर्णित किया गया जो कल्याणकारक यथार्थ तत्त्वसिद्धान्त कहा गया है, उसे आप सुनिये और सद्बुद्धि रखिये।
Hear the settled doctrine of truth that has been declared, and bring to it a sound understanding — the true teaching, proclaimed in the scriptures, that brings about well-being, once you have ascertained it.
तत्त्वसिद्धान्तम् (tattvasiddhāntam) — the settled doctrine of truthआख्यातम् (ākhyātam) — declaredशृणु (śṛṇu) — hearसद्बुद्धिम् (sadbuddhim) — right understandingआवह (āvaha) — take onयथार्थम् (yathārtham) — as it truly isनिगमाख्यातम् (nigamākhyātam) — declared in the Vedasनिर्णीय (nirṇīya) — having determinedभवकारकम् (bhavakārakam) — O maker of the world
३५ शिवः सर्वस्वकर्ता हि भर्ता हर्ता परात्परः। परब्रह्म परेशश्च निर्गुणो नित्य एव च॥
śivaḥ sarvasvakartā hi bhartā hartā parātparaḥ | parabrahma pareśaśca nirguṇo nitya eva ca ||
शिव जी ही समस्त सृष्टि के कर्ता, भर्ता, हर्ता, परात्पर, परब्रह्म, परेश, निर्गुण तथा नित्य हैं।
Śiva alone is the maker, sustainer and destroyer of all; he is beyond the beyond, the supreme Brahman, the supreme Lord, without qualities and eternal.
शिवः (śivaḥ) — Śivaसर्वस्वकर्ता (sarvasvakartā) — the maker of allहि (hi) — indeedभर्ता (bhartā) — sustainerहर्ता (hartā) — destroyerपरात्परः (parātparaḥ) — higher than the highestपरब्रह्म (parabrahma) — the supreme Brahmanपरेशः (pareśaḥ) — the supreme Lordच (ca) — andनिर्गुणः (nirguṇaḥ) — without qualityनित्यः (nityaḥ) — eternalएव (eva) — indeedच (ca) — and
३६ अनिर्देश्यो निर्विकारः परमात्माद्वयोऽच्युतः। अनन्तोऽन्तकरः स्वामी व्यापकः परमेश्वरः॥
anirdeśyo nirvikāraḥ paramātmādvayo'cyutaḥ | ananto'ntakaraḥ svāmī vyāpakaḥ parameśvaraḥ ||
अनिर्देश्य, निर्विकार, परमात्मा, अद्वैत, अच्युत, अनन्त, सबका अन्त करनेवाले, स्वामी, व्यापक तथा परमेश्वर हैं।
Indescribable, changeless, the supreme Self, without a second, imperishable; infinite, the ender of all things, the master, all-pervading, the supreme Lord.
अनिर्देश्यः (anirdeśyaḥ) — indefinableनिर्विकारः (nirvikāraḥ) — unchangingपरमात्मा (paramātmā) — the supreme Selfअद्वयः (advayaḥ) — without a secondअच्युतः (acyutaḥ) — unfallenअनन्तः (anantaḥ) — endlessअन्तकरः (antakaraḥ) — the maker of endsस्वामी (svāmī) — the masterव्यापकः (vyāpakaḥ) — all-pervadingपरमेश्वरः (parameśvaraḥ) — the Supreme Lord
३७ सृष्टिस्थितिविनाशानां कर्ता त्रिगुणभाग्विभुः। ब्रह्मविष्णुमहेशाख्यो रजः सत्त्वतमः परः॥
sṛṣṭisthitivināśānāṃ kartā triguṇabhāgvibhuḥ | brahmaviṣṇumaheśākhyo rajaḥ sattvatamaḥ paraḥ ||
सृष्टि-पालन-संहार को करनेवाले, सत्त्व-रज-तम इन तीन गुणों से युक्त, सर्वव्यापी, रज-सत्त्व-तम रूप से ब्रह्मा, विष्णु तथा महेश्वर नाम धारण करनेवाले, किंतु उनसे परे हैं।
The maker of creation, preservation and destruction, the mighty one who partakes of the three guṇas, known as Brahmā, Viṣṇu and Maheśa, yet beyond rajas, sattva and tamas.
सृष्टिस्थितिविनाशानाम् (sṛṣṭisthitivināśānām) — of creation, preservation and destructionकर्ता (kartā) — the doerत्रिगुणभाक् (triguṇabhāk) — partaking of the three qualitiesविभुः (vibhuḥ) — all-pervadingब्रह्मविष्णुमहेशाख्यः (brahmaviṣṇumaheśākhyaḥ) — named Brahmā, Viṣṇu and Maheśaरजः (rajaḥ) — rajasसत्त्वतमः (sattvatamaḥ) — sattva and tamasपरः (paraḥ) — beyond
३८ मायाभिन्नो निरीहश्च मायो मायाविशारदः। सगुणोऽपि स्वतंत्रश्च निजानंदोऽविकल्पकः॥
māyābhinno nirīhaśca māyo māyāviśāradaḥ | saguṇo'pi svataṃtraśca nijānaṃdo'vikalpakaḥ ||
मायासे भिन्न, इच्छारहित, मायास्वरूप, माया रचने में प्रवीण, सगुण होकर भी स्वतन्त्र, अपने में आनन्दित रहनेवाले तथा निर्विकल्पक हैं।
Distinct from his māyā, desireless, yet himself possessed of māyā and skilled in its working; though qualified, independent, delighting in himself, and beyond all distinctions.
मायाभिन्नः (māyābhinnaḥ) — undivided from māyāनिरीहः (nirīhaḥ) — without cravingच (ca) — andमायः (māyaḥ) — the possessor of māyāमायाविशारदः (māyāviśāradaḥ) — master of illusionसगुणः (saguṇaḥ) — with qualitiesअपि (api) — evenस्वतंत्रः (svataṃtraḥ) — independentच (ca) — andनिजानंदः (nijānaṃdaḥ) — of innate blissअविकल्पकः (avikalpakaḥ) — beyond distinction
३९ आत्मारामो हि निर्द्वन्द्वो भक्ताधीनः सुविग्रहः। योगी योगरतो नित्यं योगमार्गप्रदर्शकः॥
ātmārāmo hi nirdvandvo bhaktādhīnaḥ suvigrahaḥ | yogī yogarato nityaṃ yogamārgapradarśakaḥ ||
अपने में ही रमण करनेवाले, द्वन्द्वों से रहित, भक्तों के अधीन रहनेवाले, उत्तम शरीरवाले, योगी, सदा योग में निरत रहनेवाले तथा योगमार्ग दिखानेवाले हैं।
Delighting in the Self, free of all dualities, subject to his devotees, of a beautiful form; a yogi ever devoted to yoga, the revealer of the path of yoga.
आत्मारामः (ātmārāmaḥ) — delighting in the Selfहि (hi) — indeedनिर्द्वन्द्वः (nirdvandvaḥ) — free of the pairs of oppositesभक्ताधीनः (bhaktādhīnaḥ) — subject to his devoteesसुविग्रहः (suvigrahaḥ) — of fair formयोगी (yogī) — the yoginयोगरतः (yogarataḥ) — absorbed in yogaनित्यम् (nityam) — everयोगमार्गप्रदर्शकः (yogamārgapradarśakaḥ) — who shows the path of yoga
४० गर्वापहारी लोकेशः सर्वदा दीनवत्सलः। एतादृशो हि यः स्वामी स्वपुत्रं मन्यसे हि तम्॥
garvāpahārī lokeśaḥ sarvadā dīnavatsalaḥ | etādṛśo hi yaḥ svāmī svaputraṃ manyase hi tam ||
गर्व को दूर करनेवाले, लोकेश्वर तथा सदैव दीनों पर दया करनेवाले हैं। जो ऐसे स्वामी हैं, उन्हें आप अपना पुत्र मानते हैं।
The remover of pride, the lord of the worlds, ever kind to the humble — such is that master, and yet you consider him your own son!
गर्वापहारी (garvāpahārī) — the taker-away of prideलोकेशः (lokeśaḥ) — Lord of the worldsसर्वदा (sarvadā) — alwaysदीनवत्सलः (dīnavatsalaḥ) — tender to the humbleएतादृशः (etādṛśaḥ) — suchहि (hi) — indeedयः (yaḥ) — who isस्वामी (svāmī) — the masterस्वपुत्रम् (svaputram) — your own sonमन्यसे (manyase) — you deemहि (hi) — indeedतम् (tam) — him
४१ ईदृशं त्यज कुज्ञानं शरणं व्रज तस्य वै। भज सर्वात्मना शम्भुं सन्तुष्टः शं विधास्यति॥
īdṛśaṃ tyaja kujñānaṃ śaraṇaṃ vraja tasya vai | bhaja sarvātmanā śambhuṃ santuṣṭaḥ śaṃ vidhāsyati ||
हे ब्रह्मन्! इस प्रकार का अज्ञान छोड़ दीजिये। उन्हीं की शरण में जाइये और सब प्रकार से शिव जी का भजन कीजिये, वे प्रसन्न होकर आपका कल्याण करेंगे।
Abandon such false knowledge, and go for refuge to him alone; worship Śambhu with your whole being, and, once pleased, he will grant you well-being.
ईदृशम् (īdṛśam) — suchत्यज (tyaja) — abandonकुज्ञानम् (kujñānam) — false knowledgeशरणम् (śaraṇam) — to the refugeव्रज (vraja) — goतस्य (tasya) — hisवै (vai) — indeedभज (bhaja) — worshipसर्वात्मना (sarvātmanā) — with all your beingशम्भुम् (śambhum) — Śambhuसन्तुष्टः (santuṣṭaḥ) — being pleasedशम् (śam) — well-beingविधास्यति (vidhāsyati) — he will ordain
४२ गृह्णीयाच्छङ्करः पत्नीं विचारो हृदि चेत्तव। शिवामुद्दिश्य सुतपः कुरु ब्रह्मन् शिवं स्मरन्॥
gṛhṇīyācchaṅkaraḥ patnīṃ vicāro hṛdi cettava | śivāmuddiśya sutapaḥ kuru brahman śivaṃ smaran ||
यदि आपका यह विचार है कि शिव जी अवश्य दारपरिग्रह करें, तो शिव जी का स्मरण करते हुए आप शिवा को उद्देश्य करके कठोर तप कीजिये।
If it is your heart's wish that Śaṅkara should take a wife, then, O Brahman, remembering Śiva, perform intense austerity directed toward Śivā.
गृह्णीयात् (gṛhṇīyāt) — should takeशङ्करः (śaṅkaraḥ) — Śaṅkaraपत्नीम् (patnīm) — a wifeविचारः (vicāraḥ) — the thoughtहृदि (hṛdi) — in the heartचेत् (cet) — ifतव (tava) — yoursशिवाम् (śivām) — Śivāउद्दिश्य (uddiśya) — having set your aim onसुतपः (sutapaḥ) — fine austerityकुरु (kuru) — performब्रह्मन् (brahman) — O Brahmāशिवम् (śivam) — Śivaस्मरन् (smaran) — remembering
४३ कुरु ध्यानं शिवायास्त्वं काममुद्दिश्य तं हृदि। सा चेत्प्रसन्ना देवेशी सर्वं कार्यं विधास्यति॥
kuru dhyānaṃ śivāyāstvaṃ kāmamuddiśya taṃ hṛdi | sā cetprasannā deveśī sarvaṃ kāryaṃ vidhāsyati ||
आप अपनी इच्छा को हृदय में धारणकर भगवती शिवा का ध्यान कीजिये। यदि वे देवेश्वरी प्रसन्न हो गयीं, तो आपका समस्त कार्य पूर्ण करेंगी।
Meditate upon Śivā, holding that desire of yours in your heart; if that goddess, the queen of the gods, becomes pleased, she will accomplish everything.
कुरु (kuru) — makeध्यानम् (dhyānam) — meditationशिवायाः (śivāyāḥ) — on Śivāत्वम् (tvam) — youकामम् (kāmam) — your wishउद्दिश्य (uddiśya) — having setतम् (tam) — itहृदि (hṛdi) — in the heartसा (sā) — sheचेत् (cet) — ifप्रसन्ना (prasannā) — graciousदेवेशी (deveśī) — the Queen of godsसर्वम् (sarvam) — allकार्यम् (kāryam) — the workविधास्यति (vidhāsyati) — she will accomplish
४४ कृत्वावतारं सगुणा यदि स्यान्मानुषी शिवा। कस्यचित्तनया लोके सा तत्पत्नी भवेद् ध्रुवम्॥
kṛtvāvatāraṃ saguṇā yadi syānmānuṣī śivā | kasyacittanayā loke sā tatpatnī bhaved dhruvam ||
यदि वे शिवा सगुणरूप से अवतार लेकर संसार में किसी की कन्या बनें, तो निश्चय ही वे उन शिव की पत्नी बन सकती हैं।
If Śivā, taking a qualified form, should become incarnate as a human, born as the daughter of someone in this world, she will surely become his wife.
कृत्वा (kṛtvā) — having madeअवतारम् (avatāram) — a descentसगुणा (saguṇā) — with qualitiesयदि (yadi) — ifस्यात् (syāt) — she should becomeमानुषी (mānuṣī) — humanशिवा (śivā) — Śivāकस्यचित् (kasyacit) — of someoneतनया (tanayā) — the daughterलोके (loke) — in the worldसा (sā) — sheतत्पत्नी (tatpatnī) — his wifeभवेत् (bhavet) — would becomeध्रुवम् (dhruvam) — assuredly
४५ दक्षमाज्ञापय ब्रह्मन् तपः कुर्यात्प्रयत्नतः। तामुत्पादयितुं पत्नीं शिवार्थं भक्तितः स्वतः॥
dakṣamājñāpaya brahman tapaḥ kuryātprayatnataḥ | tāmutpādayituṃ patnīṃ śivārthaṃ bhaktitaḥ svataḥ ||
हे ब्रह्मन्! आप इस कार्य के लिये दक्ष को आज्ञा दीजिये कि वे स्वयं भक्तितत्पर होकर उन्हें शिव के लिये पत्नीरूप में उत्पन्न करने के लिये प्रयत्नपूर्वक तप करें।
Command Dakṣa, O Brahman, that he should himself, with devotion and effort, perform austerity to bring about the birth of that consort, for Śiva's sake.
दक्षम् (dakṣam) — Dakṣaआज्ञापय (ājñāpaya) — commandब्रह्मन् (brahman) — O Brahmāतपः (tapaḥ) — austerityकुर्यात् (kuryāt) — let him performप्रयत्नतः (prayatnataḥ) — with effortताम् (tām) — herउत्पादयितुम् (utpādayitum) — to bring forthपत्नीम् (patnīm) — as wifeशिवार्थम् (śivārtham) — for Śivaभक्तितः (bhaktitaḥ) — out of devotionस्वतः (svataḥ) — of himself
४६ भक्ताधीनौ च तौ तात सुविज्ञेयौ शिवाशिवौ। स्वेच्छया सगुणौ जातौ परब्रह्मस्वरूपिणौ॥
bhaktādhīnau ca tau tāta suvijñeyau śivāśivau | svecchayā saguṇau jātau parabrahmasvarūpiṇau ||
हे तात! आप इसे भली प्रकार समझ लें कि वे शिवा और शिव भक्तों के अधीन हैं, परब्रह्मस्वरूप ये दोनों स्वेच्छा से सगुणभाव धारण कर लेते हैं।
Know well, O son, that Śivā and Śiva are both subject to their devotees; the two of them, though of the very nature of the supreme Brahman, have of their own will taken on qualified form.
भक्ताधीनौ (bhaktādhīnau) — subject to their devoteesच (ca) — andतौ (tau) — those twoतात (tāta) — dear oneसुविज्ञेयौ (suvijñeyau) — are to be well understoodशिवाशिवौ (śivāśivau) — Śiva and Śivāस्वेच्छया (svecchayā) — by their own willसगुणौ (saguṇau) — endowed with qualitiesजातौ (jātau) — have becomeपरब्रह्मस्वरूपिणौ (parabrahmasvarūpiṇau) — whose nature is the supreme Brahman
४७ इत्युक्त्वा तत्क्षणं मेशः शिवं सस्मार स्वप्रभुम्। कृपया तस्य संप्राप्य ज्ञानमूचे च मां ततः॥
ityuktvā tatkṣaṇaṃ meśaḥ śivaṃ sasmāra svaprabhum | kṛpayā tasya saṃprāpya jñānamūce ca māṃ tataḥ ||
लक्ष्मीपति भगवान् विष्णु ने इस प्रकार कहकर तत्क्षण अपने प्रभु शिव जी का स्मरण किया और उसके बाद उनकी कृपा से ज्ञान प्राप्तकर वे मुझसे कहने लगे।
Having said this, the lord of Lakṣmī at once called to mind Śiva, his own master, and, having by his grace obtained knowledge, then spoke to me.
इति (iti) — thusउक्त्वा (uktvā) — having spokenतत्क्षणम् (tatkṣaṇam) — that instantईशः (īśaḥ) — the Lordमे (me) — myशिवम् (śivam) — Śivaसस्मार (sasmāra) — called to mindस्वप्रभुम् (svaprabhum) — his own Lordकृपया (kṛpayā) — by the graceतस्य (tasya) — hisसंप्राप्य (saṃprāpya) — having obtainedज्ञानम् (jñānam) — knowledgeऊचे (ūce) — he spokeच (ca) — andमाम् (mām) — to meततः (tataḥ) — then
४८ विधे स्मर पुरोक्तं यद्वचनं शंकरेण च। प्रार्थितेन यदावाभ्यामुत्पन्नाभ्यां तदिच्छया॥
vidhe smara puroktaṃ yadvacanaṃ śaṃkareṇa ca | prārthitena yadāvābhyāmutpannābhyāṃ tadicchayā ||
हे ब्रह्मन्! पूर्वकाल में शिव जी की इच्छा से उत्पन्न हुए हम दोनों के द्वारा प्रार्थना करने पर उन्होंने जो-जो वचन कहा था, उसका स्मरण कीजिये।
O Ordainer, recall the words spoken long ago by Śaṅkara, when we two, born by his own will, entreated him.
विधे (vidhe) — O Creatorस्मर (smara) — rememberपुरा (purā) — formerlyउक्तम् (uktam) — spokenयत् (yat) — whichवचनम् (vacanam) — the wordशंकरेण (śaṃkareṇa) — by Śaṅkaraच (ca) — andप्रार्थितेन (prārthitena) — when entreatedयदा (yadā) — whenआवाभ्याम् (āvābhyām) — by us twoउत्पन्नाभ्याम् (utpannābhyām) — newly bornतदिच्छया (tadicchayā) — by his will
४९ विस्मृतं तव तत्सर्वं धन्या या शांभवी परा। तया संमोहितं सर्वं दुर्विज्ञेया शिवं विना॥
vismṛtaṃ tava tatsarvaṃ dhanyā yā śāṃbhavī parā | tayā saṃmohitaṃ sarvaṃ durvijñeyā śivaṃ vinā ||
आप वह सब भूल गये हैं। शिव जी की जो पराशक्ति है, वह धन्य है, उसी ने इस समस्त जगत् को मोहित कर रखा है। शिव के अतिरिक्त उसे कोई नहीं जान सकता।
All of that you have forgotten. Blessed is she, the supreme power of Śambhu; by her this whole world is held in delusion, and she is impossible to know except through Śiva.
विस्मृतम् (vismṛtam) — forgottenतव (tava) — by youतत् (tat) — thatसर्वम् (sarvam) — allधन्या (dhanyā) — blessedया (yā) — which isशांभवी (śāṃbhavī) — the power of Śambhuपरा (parā) — supremeतया (tayā) — by herसंमोहितम् (saṃmohitam) — bewilderedसर्वम् (sarvam) — everythingदुर्विज्ञेया (durvijñeyā) — hard to knowशिवम् (śivam) — Śivaविना (vinā) — without
५० यदा हि सगुणो जातः स्वेच्छया निर्गुणः शिवः। मामुत्पाद्य ततस्त्वां च स्वशक्त्या सुविहारकृत्॥
yadā hi saguṇo jātaḥ svecchayā nirguṇaḥ śivaḥ | māmutpādya tatastvāṃ ca svaśaktyā suvihārakṛt ||
हे ब्रह्मन्! जब निर्गुण शिव जी ने अपनी इच्छा से सगुणरूप धारण किया था, उस समय मुझे तथा आपको उत्पन्न करके अपनी शक्ति के साथ उत्तम विहार करनेवाले —
When Śiva, though without qualities, of his own will assumed qualified form, and, sporting well together with his own Śakti, brought forth me and then you —
यदा (yadā) — whenहि (hi) — indeedसगुणः (saguṇaḥ) — endowed with qualitiesजातः (jātaḥ) — becameस्वेच्छया (svecchayā) — of his own willनिर्गुणः (nirguṇaḥ) — the quality-lessशिवः (śivaḥ) — Śivaमाम् (mām) — meउत्पाद्य (utpādya) — having brought forthततः (tataḥ) — thenत्वाम् (tvām) — youच (ca) — andस्वशक्त्या (svaśaktyā) — by his own powerसुविहारकृत् (suvihārakṛt) — the maker of fair sport
५१ उपादिदेश त्वां शम्भुः सृष्टिकार्यं तदा प्रभुः। तत्पालनं च मां ब्रह्मन् सोमः सूतिकरोऽव्ययः॥
upādideśa tvāṃ śambhuḥ sṛṣṭikāryaṃ tadā prabhuḥ | tatpālanaṃ ca māṃ brahman somaḥ sūtikaro'vyayaḥ ||
— उन शम्भु ने, जो उमा सहित अविनाशी उत्पत्तिकर्ता हैं, आपको सृष्टिकार्य के लिये तथा मुझे उसके पालन के लिये आदेश दिया।
then Śambhu, the lord, together with Umā, the imperishable begetter, appointed you, O Brahman, to the work of creation, and me to its preservation.
उपादिदेश (upādideśa) — he appointedत्वाम् (tvām) — youशम्भुः (śambhuḥ) — Śambhuसृष्टिकार्यम् (sṛṣṭikāryam) — the work of creationतदा (tadā) — thenप्रभुः (prabhuḥ) — the Lordतत्पालनम् (tatpālanam) — its preservationच (ca) — andमाम् (mām) — to meब्रह्मन् (brahman) — O Brahmāसोमः (somaḥ) — he with Umāसूतिकरः (sūtikaraḥ) — the begetterअव्ययः (avyayaḥ) — imperishable
५२ तदा वां वेश्म संप्राप्तौ साञ्जली नतमस्तकौ। भव त्वमसि सर्वेशोऽवतारी गुणरूपधृक्॥
tadā vāṃ veśma saṃprāptau sāñjalī natamastakau | bhava tvamasi sarveśo'vatārī guṇarūpadhṛk ||
उसके बाद हम दोनों ने हाथ जोड़कर तथा सिर झुकाकर उनके निवासस्थान पर पहुँचकर निवेदन किया कि हे भव! आप सर्वेश्वर होकर भी सगुणरूप धारणकर अवतार लीजिये।
Then we two, having come to his abode, with joined palms and bowed heads, said: You, O Bhava, though lord of all, take incarnation, bearing a form endowed with qualities.
तदा (tadā) — thenवाम् (vām) — we twoवेश्म (veśma) — the abodeसंप्राप्तौ (saṃprāptau) — having reachedसाञ्जली (sāñjalī) — with palms joinedनतमस्तकौ (natamastakau) — heads bowedभव (bhava) — O Bhavaत्वम् (tvam) — youअसि (asi) — areसर्वेशः (sarveśaḥ) — the Lord of allअवतारी (avatārī) — the source of descentsगुणरूपधृक् (guṇarūpadhṛk) — bearing the forms of the qualities
५३ इत्युक्तः प्राह स स्वामी विहस्य करुणान्वितः। दिवमुद्वीक्ष्य सुप्रीत्या नानालीलाविशारदः॥
ityuktaḥ prāha sa svāmī vihasya karuṇānvitaḥ | divamudvīkṣya suprītyā nānālīlāviśāradaḥ ||
ऐसा कहने पर करुणामय तथा अनेक प्रकार की लीलाओं में प्रवीण वे स्वामी शिव जी आकाश की ओर देखकर हँसते हुए प्रेमपूर्वक कहने लगे।
Thus addressed, that master, merciful, laughing, looking up to the sky with great affection, he who is skilled in manifold sportive play, spoke.
इति (iti) — thusउक्तः (uktaḥ) — addressedप्राह (prāha) — saidसः (saḥ) — heस्वामी (svāmī) — the Masterविहस्य (vihasya) — having smiledकरुणान्वितः (karuṇānvitaḥ) — filled with compassionदिवम् (divam) — the skyउद्वीक्ष्य (udvīkṣya) — having looked up atसुप्रीत्या (suprītyā) — with great affectionनानालीलाविशारदः (nānālīlāviśāradaḥ) — skilled in manifold sport
५४ मद्रूपं परमं विष्णो ईदृशं ह्यङ्गतो विधेः। प्रकटीभविता लोके नाम्ना रुद्रः प्रकीर्तितः॥
madrūpaṃ paramaṃ viṣṇo īdṛśaṃ hyaṅgato vidheḥ | prakaṭībhavitā loke nāmnā rudraḥ prakīrtitaḥ ||
हे विष्णो! मेरा ऐसा ही परम रूप ब्रह्मा जी के अंश से लोक में प्रकट होगा, जो रुद्र नाम से प्रसिद्ध होगा।
O Viṣṇu, this supreme form of mine shall thus manifest itself in the world from a portion of the Ordainer, renowned by the name Rudra.
मद्रूपम् (madrūpam) — a form of mineपरमम् (paramam) — supremeविष्णो (viṣṇo) — O Viṣṇuईदृशम् (īdṛśam) — of this kindहि (hi) — indeedअङ्गतः (aṅgataḥ) — from the bodyविधेः (vidheḥ) — of the Creatorप्रकटीभविता (prakaṭībhavitā) — shall become manifestलोके (loke) — in the worldनाम्ना (nāmnā) — by the nameरुद्रः (rudraḥ) — Rudraप्रकीर्तितः (prakīrtitaḥ) — proclaimed
५५ पूर्णरूपः स मे पूज्यः सदा वां सर्वकामकृत्। लयकर्ता गुणाध्यक्षो निर्विशेषः सुयोगकृत्॥
pūrṇarūpaḥ sa me pūjyaḥ sadā vāṃ sarvakāmakṛt | layakartā guṇādhyakṣo nirviśeṣaḥ suyogakṛt ||
मेरा वह पूजनीय पूर्णरूप सदा आप दोनों के समस्त कार्य की सिद्धि करनेवाला, जगत् का लयकर्ता, सभी गुणों का अध्यक्ष, निर्विशेष तथा उत्तम योग करनेवाला होगा।
That, my complete form, ever worthy of worship by you two, shall grant every desire, be the agent of dissolution, the overseer of the guṇas, without distinction, and the accomplisher of true union.
पूर्णरूपः (pūrṇarūpaḥ) — of complete formसः (saḥ) — heमे (me) — myपूज्यः (pūjyaḥ) — to be worshippedसदा (sadā) — alwaysवाम् (vām) — by you twoसर्वकामकृत् (sarvakāmakṛt) — fulfiller of every wishलयकर्ता (layakartā) — the worker of dissolutionगुणाध्यक्षः (guṇādhyakṣaḥ) — overseer of the qualitiesनिर्विशेषः (nirviśeṣaḥ) — without distinctionसुयोगकृत् (suyogakṛt) — the maker of true union
५६ त्रिदेवा अपि मे रूपं हरः पूर्णा विशेषतः। उमाया अपि रूपाणि भविष्यंति त्रिधा सुतौ॥
tridevā api me rūpaṃ haraḥ pūrṇā viśeṣataḥ | umāyā api rūpāṇi bhaviṣyaṃti tridhā sutau ||
यद्यपि त्रिदेव मेरे स्वरूप हैं, किंतु हर मेरे पूर्णरूप होंगे। हे पुत्रो! इसी प्रकार उमा के भी तीन प्रकार के रूप होंगे।
O sons, though the three gods are all my forms, Hara especially is my complete form; and Umā's forms too shall be threefold.
त्रिदेवाः (tridevāḥ) — the three godsअपि (api) — alsoमे (me) — myरूपम् (rūpam) — formहरः (haraḥ) — Haraपूर्णा (pūrṇā) — the complete oneविशेषतः (viśeṣataḥ) — especiallyउमायाः (umāyāḥ) — of Umāअपि (api) — alsoरूपाणि (rūpāṇi) — formsभविष्यंति (bhaviṣyaṃti) — shall beत्रिधा (tridhā) — threefoldसुतौ (sutau) — O my two sons
५७ लक्ष्मीर्नाम हरेः पत्नी ब्रह्मपत्नी सरस्वती। पूर्णरूपा सती नाम रुद्रपत्नी भविष्यति॥
lakṣmīrnāma hareḥ patnī brahmapatnī sarasvatī | pūrṇarūpā satī nāma rudrapatnī bhaviṣyati ||
लक्ष्मी विष्णु की पत्नी, सरस्वती ब्रह्मा की पत्नी और पूर्णरूपा सती नाम की देवी रुद्र की पत्नी होंगी।
Lakṣmī by name shall be Hari's wife, Sarasvatī the wife of Brahmā, and she who is Umā's complete form, named Satī, shall become Rudra's wife.
लक्ष्मीः (lakṣmīḥ) — Lakṣmīनाम (nāma) — by nameहरेः (hareḥ) — of Hariपत्नी (patnī) — the wifeब्रह्मपत्नी (brahmapatnī) — the wife of Brahmāसरस्वती (sarasvatī) — Sarasvatīपूर्णरूपा (pūrṇarūpā) — of complete formसती (satī) — Satīनाम (nāma) — by nameरुद्रपत्नी (rudrapatnī) — the wife of Rudraभविष्यति (bhaviṣyati) — shall be
५८ इत्युक्त्वान्तर्हितो जातः कृपां कृत्वा महेश्वरः। अभूतां सुखिनावावां स्वस्वकार्यपरायणौ॥
ityuktvāntarhito jātaḥ kṛpāṃ kṛtvā maheśvaraḥ | abhūtāṃ sukhināvāvāṃ svasvakāryaparāyaṇau ||
भगवान् महेश्वर ऐसा कहकर हम दोनों पर कृपा करके अन्तर्धान हो गये, उसके बाद हम दोनों सुखी होकर अपने-अपने कार्यों में लग गये।
Having said this, Maheśvara, showing his grace, vanished from sight; and we two became happy, each devoted to his own task.
इति (iti) — thusउक्त्वा (uktvā) — having spokenअन्तर्हितः (antarhitaḥ) — vanishedजातः (jātaḥ) — becameकृपाम् (kṛpām) — favourकृत्वा (kṛtvā) — having shownमहेश्वरः (maheśvaraḥ) — Maheśvaraअभूताम् (abhūtām) — we two becameसुखिनौ (sukhinau) — happyआवाम् (āvām) — we twoस्वस्वकार्यपरायणौ (svasvakāryaparāyaṇau) — each intent on his own work
५९ समयं प्राप्य सस्त्रीकावावां ब्रह्मन्न शंकरः। अवतीर्णः स्वयं रुद्रनामा कैलाससंश्रयः॥
samayaṃ prāpya sastrīkāvāvāṃ brahmanna śaṃkaraḥ | avatīrṇaḥ svayaṃ rudranāmā kailāsasaṃśrayaḥ ||
हे ब्रह्मन्! समय पाकर हम दोनों ने स्त्री ग्रहण कर ली, किंतु शंकर जी ने नहीं। वे रुद्र नाम से अवतीर्ण हुए हैं और कैलास पर्वत पर रहते हैं।
O Brahman, in due time we two took wives, but not Śaṅkara; he himself became incarnate under the name Rudra, and dwells upon Kailāsa.
समयम् (samayam) — the timeप्राप्य (prāpya) — having reachedसस्त्रीकौ (sastrīkau) — with our wivesआवाम् (āvām) — we twoब्रह्मन् (brahman) — O Brahmāन (na) — and nowशंकरः (śaṃkaraḥ) — Śaṅkaraअवतीर्णः (avatīrṇaḥ) — has descendedस्वयम् (svayam) — himselfरुद्रनामा (rudranāmā) — under the name Rudraकैलाससंश्रयः (kailāsasaṃśrayaḥ) — dwelling on Kailāsa
६० अवतीर्णा शिवाभूत्सा सती नाम प्रजेश्वर। तदुत्पादनहेतोर्हि यत्नोऽतः कार्य एव वै॥
avatīrṇā śivābhūtsā satī nāma prajeśvara | tadutpādanahetorhi yatno'taḥ kārya eva vai ||
हे प्रजेश्वर! वे शिवा सती नाम से अवतीर्ण होंगी। अतः उन्हें उत्पन्न होने के लिये हम दोनों को यत्न करना चाहिये।
O lord of creatures, Śivā herself shall become incarnate under the name Satī; for her birth, then, effort must indeed be made.
अवतीर्णा (avatīrṇā) — has descendedशिवा (śivā) — Śivāअभूत् (abhūt) — has becomeसा (sā) — sheसती (satī) — Satīनाम (nāma) — by nameप्रजेश्वर (prajeśvara) — O Lord of creaturesतदुत्पादनहेतोः (tadutpādanahetoḥ) — for the sake of her being bornहि (hi) — indeedयत्नः (yatnaḥ) — effortअतः (ataḥ) — thereforeकार्यः (kāryaḥ) — is to be madeएव (eva) — indeedवै (vai) — indeed
६१ इत्युक्त्वान्तर्दधे विष्णुः कृत्वा स करुणां पराम्। प्राप्नुवं प्रमुदं चाथ ह्यधिकं गतमत्सरः॥
ityuktvāntardadhe viṣṇuḥ kṛtvā sa karuṇāṃ parām | prāpnuvaṃ pramudaṃ cātha hyadhikaṃ gatamatsaraḥ ||
परम कृपा करके वे विष्णु ऐसा कहकर अन्तर्धान हो गये। तब मैं ईर्ष्यारहित होकर अत्यधिक प्रसन्न हो गया।
Having said this, Viṣṇu, showing supreme compassion, vanished from sight; and I then, my envy gone, attained the greatest joy.
इति (iti) — thusउक्त्वा (uktvā) — having spokenअन्तर्दधे (antardadhe) — vanishedविष्णुः (viṣṇuḥ) — Viṣṇuकृत्वा (kṛtvā) — having shownसः (saḥ) — heकरुणाम् (karuṇām) — compassionपराम् (parām) — supremeप्राप्नुवम् (prāpnuvam) — I attainedप्रमुदम् (pramudam) — joyच (ca) — andअथ (atha) — thenहि (hi) — indeedअधिकम् (adhikam) — abundantगतमत्सरः (gatamatsaraḥ) — my envy gone
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां द्वितीये सतीखण्डे ब्रह्मविष्णुसंवादो नाम दशमोऽध्यायः ॥ १०॥
Here ends the tenth chapter — "The Dialogue of Brahmā and Viṣṇu" — 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 "ब्रह्मविष्णुसंवाद" नामक दसवाँ अध्याय समाप्त हुआ।