॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — सृष्टिखण्डअथ द्वितीयोऽध्यायः
Sūta tells of Nārada's austerity in a Himālayan cave, and how Indra, fearing for his throne, sent Kāma and Vasanta to disturb it — only for their power to fail utterly on that very ground where Śiva had once burned Kāma to ash. Deluded by Śiva's māyā into pride at what he takes for his own victory over desire, Nārada proclaims it first to Rudra, who tenderly forbids him from ever repeating it, especially before Viṣṇu; then to Brahmā, who likewise forbids it; and finally, unable to help himself, to Viṣṇu — who, gently and without naming the true cause, points out that a lifelong celibate free of the threefold devotion was never at risk from desire to begin with. Nārada, still untouched by the lesson, laughs it off and credits it all to Viṣṇu's own grace before departing. सूत हिमालय की एक गुफा में नारद जी की तपस्या का, तथा इन्द्र द्वारा अपने राज्य के भय से कामदेव और वसन्त को उसमें विघ्न डालने भेजने का वर्णन करते हैं — किन्तु उसी स्थान पर, जहाँ शिव ने पूर्वकाल में कामदेव को भस्म किया था, उनका प्रभाव पूर्णतः विफल हो जाता है। शिव की माया से मोहित होकर काम पर अपनी तथाकथित विजय के गर्व से भरे नारद जी पहले रुद्र को यह बात सुनाते हैं, जो उन्हें इसे कभी न दोहराने, विशेषतः विष्णु के सामने न कहने का स्नेहपूर्ण आदेश देते हैं; फिर ब्रह्मा को, जो भी उन्हें मना करते हैं; और अन्ततः स्वयं को रोक न पाकर विष्णु को — जो बिना वास्तविक कारण बताए ही सौम्यतापूर्वक यह इंगित करते हैं कि भक्तित्रयरहित नैष्ठिक ब्रह्मचारी को आरम्भ से ही काम से कोई खतरा था ही नहीं। नारद जी, इस शिक्षा से अप्रभावित रहकर, हँसते हुए इसका श्रेय विष्णु की ही कृपा को देकर वहाँ से चले जाते हैं।
१ एकस्मिन्समये विप्रा नारदो मुनिसत्तमः । ब्रह्मपुत्रो विनीतात्मा तपोऽर्थं मन आदधे ॥
ekasminsamaye viprā nārado munisattamaḥ | brahmaputro vinītātmā tapo'rthaṃ mana ādadhe ||
हे विप्रो! एक समय ब्रह्मा जी के पुत्र, मुनिशिरोमणि, विनीतचित्त नारद जी ने तपस्या के लिए मन में विचार किया।
Once, brahmins, Nārada, best of sages, Brahmā's son, of humble soul, set his mind upon austerity.
एकस्मिन् समये (ekasmin samaye) — on one occasionविप्राः (viprāḥ) — O brāhmaṇasनारदः (nāradaḥ) — Nāradaमुनि-सत्तमः (muni-sattamaḥ) — the best of sagesब्रह्म-पुत्रः (brahma-putraḥ) — the son of Brahmāविनीत-आत्मा (vinīta-ātmā) — of disciplined selfतपः-अर्थम् (tapaḥ-artham) — for the sake of austerityमनः (manaḥ) — his mindआदधे (ādadhe) — set
२ हिमशैलगुहा काचिदेका परमशोभना । यत्समीपे सुरनदी सदा वहति वेगतः ॥
himaśailaguhā kācidekā paramaśobhanā | yatsamīpe suranadī sadā vahati vegataḥ ||
हिमालय पर्वत में एक परम शोभा-सम्पन्न गुफा थी, जिसके निकट देवनदी गंगा सदा वेगपूर्वक बहती थी।
There was a certain most beautiful cave in the snowy mountain, near which the river of the gods ever flows swiftly.
हिम-शैल-गुहा (hima-śaila-guhā) — a cave in the snowy mountainकाचित् एका (kācit ekā) — a certain oneपरम-शोभना (parama-śobhanā) — exceedingly fairयत्-समीपे (yat-samīpe) — near whichसुर-नदी (sura-nadī) — the river of the godsसदा (sadā) — alwaysवहति (vahati) — flowsवेगतः (vegataḥ) — swiftly
३ तत्राश्रमो महादिव्यो नानाशोभासमन्वितः । तपोऽर्थं स ययौ तत्र नारदो दिव्यदर्शनः ॥
tatrāśramo mahādivyo nānāśobhāsamanvitaḥ | tapo'rthaṃ sa yayau tatra nārado divyadarśanaḥ ||
वहाँ नाना प्रकार की शोभा से सम्पन्न एक महादिव्य आश्रम था; दिव्यदर्शी नारद जी तपस्या के लिए वहाँ गए।
There was there a great, divine hermitage, adorned with various beauties; Nārada, of divine appearance, went there for the sake of austerity.
तत्र (tatra) — thereआश्रमः (āśramaḥ) — a hermitageमहा-दिव्यः (mahā-divyaḥ) — most heavenlyनाना-शोभा-समन्वितः (nānā-śobhā-samanvitaḥ) — endowed with beauties of many kindsतपः-अर्थम् (tapaḥ-artham) — for austerityसः (saḥ) — heययौ (yayau) — wentतत्र (tatra) — thereनारदः (nāradaḥ) — Nāradaदिव्य-दर्शनः (divya-darśanaḥ) — of divine aspect
४ तां दृष्ट्वा मुनिशार्दूलस्तेपे स सुचिरं तपः । बध्वासनं दृढं मौनी प्राणानायम्य शुद्धधीः ॥
tāṃ dṛṣṭvā muniśārdūlastepe sa suciraṃ tapaḥ | badhvāsanaṃ dṛḍhaṃ maunī prāṇānāyamya śuddhadhīḥ ||
उसे देखकर मुनिशार्दूल नारद जी दृढ़तापूर्वक आसन बाँधकर, मौन होकर, प्राणायामपूर्वक, शुद्धबुद्धि होकर दीर्घकाल तक तपस्या करने लगे।
Seeing it, that tiger among sages performed austerity for a very long time, having fixed his seat firmly, silent, of purified mind, having restrained his breaths.
ताम् (tām) — itदृष्ट्वा (dṛṣṭvā) — having seenमुनि-शार्दूलः (muni-śārdūlaḥ) — the tiger among sagesतेपे (tepe) — practisedसः (saḥ) — heसु-चिरम् (su-ciram) — for a very long timeतपः (tapaḥ) — austerityबध्वा (badhvā) — having fixedआसनम् (āsanam) — his postureदृढम् (dṛḍham) — firmlyमौनी (maunī) — keeping silenceप्राणान् (prāṇān) — the breathsआयम्य (āyamya) — having restrainedशुद्ध-धीः (śuddha-dhīḥ) — of pure mind
५ चक्रे मुनिः समाधिं तमहंब्रह्मेति यत्र ह । विज्ञानं भवति ब्रह्मसाक्षात्कारकरं द्विजाः ॥
cakre muniḥ samādhiṃ tamahaṃbrahmeti yatra ha | vijñānaṃ bhavati brahmasākṣātkārakaraṃ dvijāḥ ||
हे द्विजो! मुनि ने वह समाधि लगाई, जिसमें ब्रह्म का साक्षात्कार कराने वाला "अहं ब्रह्मास्मि" यह विज्ञान प्रकट होता है।
The sage entered that samādhi in which, twice-born, the realization "I am Brahman" arises, bringing direct vision of Brahman.
चक्रे (cakre) — madeमुनिः (muniḥ) — the sageसमाधिम् (samādhim) — the absorptionतम् (tam) — thatअहम् ब्रह्म (aham brahma) — “I am Brahman”इति (iti) — thusयत्र (yatra) — whereinह (ha) — indeedविज्ञानम् (vijñānam) — the realizationभवति (bhavati) — arisesब्रह्म-साक्षात्कार-करम् (brahma-sākṣātkāra-karam) — which brings the direct sight of Brahmanद्विजाः (dvijāḥ) — O twice-born ones
६ इत्थं तपति तस्मिन्वै नारदे मुनिसत्तमे । चकम्पेऽथ शुनासीरो मनःसन्तापविह्वलः ॥
itthaṃ tapati tasminvai nārade munisattame | cakampe'tha śunāsīro manaḥsantāpavihvalaḥ ||
जब मुनिश्रेष्ठ नारद इस प्रकार तपस्या कर रहे थे, तब इन्द्र काँप उठे और मानसिक सन्ताप से व्याकुल हो गए।
While Nārada, best of sages, was thus practising austerity, Śunāsīra [Indra] trembled, overcome with mental distress.
इत्थम् (ittham) — thusतपति (tapati) — while he was practising austerityतस्मिन् (tasmin) — while heवै (vai) — indeedनारदे (nārade) — Nāradaमुनि-सत्तमे (muni-sattame) — the best of sagesचकम्पे (cakampe) — trembledअथ (atha) — thenशुनासीरः (śunāsīraḥ) — Indraमनः-सन्ताप-विह्वलः (manaḥ-santāpa-vihvalaḥ) — overcome with anguish of mind
७ मनसीति विचिन्त्यासौ मुनिर्मे राज्यमिच्छति । तद्विघ्नकरणार्थं हि हरिर्यत्नमियेष सः ॥
manasīti vicintyāsau munirme rājyamicchati | tadvighnakaraṇārthaṃ hi hariryatnamiyeṣa saḥ ||
मन-ही-मन ऐसा सोचकर कि "यह मुनि मेरा राज्य लेना चाहता है", उन्होंने उसमें विघ्न डालने के लिए प्रयत्न करने की इच्छा की।
Thinking in his mind, "this sage desires my kingdom", he, Hari [Indra], sought to make effort for the sake of creating an obstacle to it.
मनसि (manasi) — in his mindइति (iti) — thusविचिन्त्य (vicintya) — having reflectedअसौ (asau) — thisमुनिः (muniḥ) — sageमे (me) — myराज्यम् (rājyam) — kingdomइच्छति (icchati) — desiresतत्-विघ्न-करण-अर्थम् (tat-vighna-karaṇa-artham) — to raise an obstacle to itहि (hi) — indeedहरिः (hariḥ) — the tawny one, Indraयत्नम् (yatnam) — an effortइयेष (iyeṣa) — resolved onसः (saḥ) — he
८ सस्मार स स्मरं शक्रश्चेतसा देवनायकः । आजगाम द्रुतं कामः समधीर्महिषीयुतः ॥
sasmāra sa smaraṃ śakraścetasā devanāyakaḥ | ājagāma drutaṃ kāmaḥ samadhīrmahiṣīyutaḥ ||
देवनायक इन्द्र ने मन से कामदेव का स्मरण किया; समबुद्धि कामदेव अपनी पत्नी सहित शीघ्र ही आ गए।
Śakra, the lord of the gods, called Kāma to mind with his thought; Kāma came swiftly, together with his consort, accompanied by Vasanta [spring].
सस्मार (sasmāra) — called to mindसः (saḥ) — heस्मरम् (smaram) — Smara, the god of loveशक्रः (śakraḥ) — Śakraचेतसा (cetasā) — with his mindदेव-नायकः (deva-nāyakaḥ) — the leader of the godsआजगाम (ājagāma) — cameद्रुतम् (drutam) — swiftlyकामः (kāmaḥ) — Kāmaसम-धीः (sama-dhīḥ) — of steady mindमहिषी-युतः (mahiṣī-yutaḥ) — together with his consort
९ अथागतं स्मरं दृष्ट्वा सम्बोध्य सुराट् प्रभुः । उवाच तं प्रपश्याशु स्वार्थे कुटिलशेमुषिः ॥
athāgataṃ smaraṃ dṛṣṭvā sambodhya surāṭ prabhuḥ | uvāca taṃ prapaśyāśu svārthe kuṭilaśemuṣiḥ ||
आए हुए कामदेव को देखकर स्वार्थ में कुटिलबुद्धि देवराज इन्द्र उन्हें सम्बोधित करते हुए शीघ्र ही देखकर कहने लगे।
Then, seeing Kāma arrived, the lord of the gods, addressing him, his intelligence crooked in his own interest, spoke to him, looking at him closely.
अथ (atha) — thenआगतम् (āgatam) — arrivedस्मरम् (smaram) — Smaraदृष्ट्वा (dṛṣṭvā) — having seenसम्बोध्य (sambodhya) — having addressed himसुराट् (surāṭ) — the king of the godsप्रभुः (prabhuḥ) — the lordउवाच (uvāca) — saidतम् (tam) — to himप्रपश्य (prapaśya) — lookingआशु (āśu) — at onceस्व-अर्थे (sva-arthe) — to his own advantageकुटिल-शेमुषिः (kuṭila-śemuṣiḥ) — of crooked wit
१० मित्रवर्य महावीर सर्वदा हितकारक । शृणु प्रीत्या वचो मे त्वं कुरु साहाय्यमात्मना ॥
mitravarya mahāvīra sarvadā hitakāraka | śṛṇu prītyā vaco me tvaṃ kuru sāhāyyamātmanā ||
"हे मित्रवर्य! हे महावीर! हे सर्वदा हितकारक! तुम प्रेमपूर्वक मेरे वचन सुनो और स्वयं मेरी सहायता करो।
"Best of friends, great hero, ever a doer of good — hear my words with love, and yourself render me aid.
मित्र-वर्य (mitra-varya) — O best of friendsमहा-वीर (mahā-vīra) — O great heroसर्वदा (sarvadā) — alwaysहित-कारक (hita-kāraka) — doer of goodशृणु (śṛṇu) — hearप्रीत्या (prītyā) — kindlyवचः (vacaḥ) — the wordमे (me) — of mineत्वम् (tvam) — youकुरु (kuru) — renderसाहाय्यम् (sāhāyyam) — helpआत्मना (ātmanā) — in person
११ त्वद्बलान्मे बहूनां च तपोगर्वो विनाशितः । मद्राज्यस्थिरता मित्र त्वदनुग्रहतः सदा ॥
tvadbalānme bahūnāṃ ca tapogarvo vināśitaḥ | madrājyasthiratā mitra tvadanugrahataḥ sadā ||
तुम्हारे बल से मैंने बहुतों के तप का गर्व नष्ट किया है; हे मित्र! मेरे राज्य की स्थिरता सदा तुम्हारी कृपा से ही है।
By your power, the pride of austerity of many has been destroyed for me; the stability of my kingdom, friend, comes ever from your favour.
त्वत्-बलात् (tvat-balāt) — by your strengthमे (me) — by meबहूनाम् (bahūnām) — of manyच (ca) — andतपः-गर्वः (tapaḥ-garvaḥ) — the pride of austerityविनाशितः (vināśitaḥ) — has been destroyedमत्-राज्य-स्थिरता (mat-rājya-sthiratā) — the stability of my kingdomमित्र (mitra) — O friendत्वत्-अनुग्रहतः (tvat-anugrahataḥ) — by your favourसदा (sadā) — always
१२ हिमशैलगुहायां हि मुनिस्तपति नारदः । मनसोद्दिश्य विश्वेशं महासंयमवान्दृढः ॥
himaśailaguhāyāṃ hi munistapati nāradaḥ | manasoddiśya viśveśaṃ mahāsaṃyamavāndṛḍhaḥ ||
हिमालय की गुफा में मुनि नारद, मन से विश्वेश्वर को लक्ष्य बनाकर, दृढ़तापूर्वक महासंयमी होकर तपस्या कर रहे हैं।
In a cave of the snowy mountain, the sage Nārada is performing austerity, aiming in his mind at the Lord of the universe, greatly self-controlled and firm.
हिम-शैल-गुहायाम् (hima-śaila-guhāyām) — in a cave of the snowy mountainहि (hi) — indeedमुनिः (muniḥ) — the sageतपति (tapati) — practises austerityनारदः (nāradaḥ) — Nāradaमनसा (manasā) — in his mindउद्दिश्य (uddiśya) — with reference toविश्व-ईशम् (viśva-īśam) — the Lord of the universeमहा-संयमवान् (mahā-saṃyamavān) — of great self-restraintदृढः (dṛḍhaḥ) — firm
१३ याचेन्न विधितो राज्यं स ममेति विशङ्कितः । अद्यैव गच्छ तत्र त्वं तत्तपोविघ्नमाचर ॥
yācenna vidhito rājyaṃ sa mameti viśaṅkitaḥ | adyaiva gaccha tatra tvaṃ tattapovighnamācara ||
मुझे यह शंका है कि वह विधिपूर्वक ब्रह्मा से मेरा राज्य ही न माँग ले; आज ही तुम वहाँ जाओ और उसकी तपस्या में विघ्न डालो।"
I am apprehensive that he may, by rule, beg my kingdom from Brahmā; go there this very day, and create an obstacle to that austerity."
याचेत् (yācet) — he may askन (na) — lestविधितः (vidhitaḥ) — from Brahmāराज्यम् (rājyam) — the kingdomसः (saḥ) — heमम (mama) — mineइति (iti) — thusविशङ्कितः (viśaṅkitaḥ) — I am apprehensiveअद्य एव (adya eva) — this very dayगच्छ (gaccha) — goतत्र (tatra) — thereत्वम् (tvam) — youतत्-तपः-विघ्नम् (tat-tapaḥ-vighnam) — an obstacle to that austerityआचर (ācara) — work
१४ इत्याज्ञप्तो महेन्द्रेण स कामः समधुप्रियः । जगाम तत्स्थलं गर्वादुपायं स्वं चकार ह ॥
ityājñapto mahendreṇa sa kāmaḥ samadhupriyaḥ | jagāma tatsthalaṃ garvādupāyaṃ svaṃ cakāra ha ||
इन्द्र की ऐसी आज्ञा पाकर वसन्त-प्रिय कामदेव उस स्थान पर गए और गर्वपूर्वक अपना उपाय करने लगे।
Thus commanded by great Indra, Kāma, together with his dear Vasanta, went to that place, and made use, out of pride, of his own means.
इति (iti) — thusआज्ञप्तः (ājñaptaḥ) — commandedमहेन्द्रेण (mahendreṇa) — by great Indraसः कामः (saḥ kāmaḥ) — that Kāmaस-मधु-प्रियः (sa-madhu-priyaḥ) — with his friend Springजगाम (jagāma) — wentतत्-स्थलम् (tat-sthalam) — to that placeगर्वात् (garvāt) — out of prideउपायम् (upāyam) — his deviceस्वम् (svam) — his ownचकार (cakāra) — he practisedह (ha) — indeed
१५ रचयामास तत्राशु स्वकलाः सकला अपि । वसन्तोऽपि स्वप्रभावं चकार विविधं मदात् ॥
racayāmāsa tatrāśu svakalāḥ sakalā api | vasanto'pi svaprabhāvaṃ cakāra vividhaṃ madāt ||
वहाँ उन्होंने शीघ्र ही अपनी सारी कलाएँ रच डालीं; वसन्त ने भी मदमत्त होकर अनेक प्रकार से अपना प्रभाव प्रकट किया।
There he quickly arranged all his powers, every one; Vasanta too, out of intoxication, exercised his own influence in various ways.
रचयामास (racayāmāsa) — he deployedतत्र (tatra) — thereआशु (āśu) — at onceस्व-कलाः (sva-kalāḥ) — his own artsसकलाः (sakalāḥ) — allअपि (api) — indeedवसन्तः (vasantaḥ) — Springअपि (api) — tooस्व-प्रभावम् (sva-prabhāvam) — his own powerचकार (cakāra) — exercisedविविधम् (vividham) — in many waysमदात् (madāt) — out of exuberance
१६ न बभूव मुनेश्चेतो विकृतं मुनिसत्तमाः । भ्रष्टो बभूव तद्गर्वो महेशानुग्रहेण ह ॥
na babhūva muneśceto vikṛtaṃ munisattamāḥ | bhraṣṭo babhūva tadgarvo maheśānugraheṇa ha ||
हे मुनिश्रेष्ठो! मुनि नारद का चित्त विकृत नहीं हुआ; महेश्वर के अनुग्रह से उन दोनों का गर्व चूर्ण हो गया।
The sage's mind, best of sages, did not become disturbed; that pride [of Kāma and Vasanta] was destroyed indeed by Maheśa's grace.
न बभूव (na babhūva) — did not becomeमुनेः (muneḥ) — of the sageचेतः (cetaḥ) — the mindविकृतम् (vikṛtam) — disturbedमुनि-सत्तमाः (muni-sattamāḥ) — O best of sagesभ्रष्टः (bhraṣṭaḥ) — fallenबभूव (babhūva) — becameतत्-गर्वः (tat-garvaḥ) — his prideमहेश-अनुग्रहेण (maheśa-anugraheṇa) — by the grace of Maheśaह (ha) — indeed
१७ शृणुतादरतस्तत्र कारणं शौनकादयः । ईश्वरानुग्रहेणात्र न प्रभावः स्मरस्य हि ॥
śṛṇutādaratastatra kāraṇaṃ śaunakādayaḥ | īśvarānugraheṇātra na prabhāvaḥ smarasya hi ||
हे शौनक आदि! उसका कारण आदरपूर्वक सुनिए — ईश्वर के अनुग्रह से ही यहाँ कामदेव का कोई प्रभाव नहीं पड़ा।
Hear with reverence the reason there, Śaunaka and the rest: it was by the grace of Īśvara that Kāma's power here had no effect.
शृणुत (śṛṇuta) — hearआदरतः (ādarataḥ) — with reverenceतत्र (tatra) — thereinकारणम् (kāraṇam) — the reasonशौनक-आदयः (śaunaka-ādayaḥ) — O Śaunaka and the restईश्वर-अनुग्रहेण (īśvara-anugraheṇa) — by the Lord’s graceअत्र (atra) — hereन (na) — noप्रभावः (prabhāvaḥ) — powerस्मरस्य (smarasya) — of Smaraहि (hi) — indeed
१८ अत्रैव शम्भुनाकारि सुतपश्च स्मरारिणा । अत्रैव दग्धस्तेनाशु कामो मुनितपोपहः ॥
atraiva śambhunākāri sutapaśca smarāriṇā | atraiva dagdhastenāśu kāmo munitapopahaḥ ||
यहीं पर कामशत्रु शम्भु ने उत्तम तपस्या की थी, और यहीं उन्होंने मुनियों की तपस्या का नाश करने वाले कामदेव को शीघ्र ही भस्म कर दिया था।
Here indeed had Śambhu, the enemy of Kāma, performed excellent austerity; here indeed had he swiftly burned Kāma, the destroyer of sages' austerity.
अत्र एव (atra eva) — in this very placeशम्भुना (śambhunā) — by Śambhuअकारि (akāri) — was performedसु-तपः (su-tapaḥ) — a great austerityच (ca) — andस्मर-अरिणा (smara-ariṇā) — by the foe of Smaraअत्र एव (atra eva) — in this very placeदग्धः (dagdhaḥ) — was burntतेन (tena) — by himआशु (āśu) — at onceकामः (kāmaḥ) — Kāmaमुनि-तपः-उपहः (muni-tapaḥ-upahaḥ) — the spoiler of the sage’s austerity
१९ कामजीवनहेतोर्हि रत्या सम्प्रार्थितैः सुरैः । सम्प्रार्थित उवाचेदं शङ्करो लोकशङ्करः ॥
kāmajīvanahetorhi ratyā samprārthitaiḥ suraiḥ | samprārthita uvācedaṃ śaṅkaro lokaśaṅkaraḥ ||
कामदेव के पुनर्जीवन के लिए रति द्वारा देवताओं सहित प्रार्थना किए जाने पर, लोककल्याणकारी शंकर ने प्रार्थित होकर यह कहा।
For the sake of Kāma's revival, entreated by Ratī together with the gods, thus entreated, Śaṅkara, benefactor of the worlds, spoke this.
काम-जीवन-हेतोः (kāma-jīvana-hetoḥ) — for the sake of Kāma’s lifeहि (hi) — indeedरत्या (ratyā) — with Ratiसम्प्रार्थितैः (samprārthitaiḥ) — entreatedसुरैः (suraiḥ) — by the godsसम्प्रार्थितः (samprārthitaḥ) — being entreatedउवाच (uvāca) — saidइदम् (idam) — thisशङ्करः (śaṅkaraḥ) — Śaṅkaraलोक-शङ्करः (loka-śaṅkaraḥ) — the blesser of the worlds
२० कञ्चित्समयमासाद्य जीविष्यति सुराः स्मरः । परन्त्विह स्मरोपायश्चलिष्यति न कश्चन ॥
kañcitsamayamāsādya jīviṣyati surāḥ smaraḥ | parantviha smaropāyaścaliṣyati na kaścana ||
"हे देवगण! कुछ समय बाद कामदेव जीवित हो जाएगा; परन्तु यहाँ कामदेव का कोई भी उपाय सफल नहीं होगा।
"After some time has come, gods, Kāma will live again; but here, no device of his shall have effect at all.
कञ्चित् समयम् (kañcit samayam) — a certain timeआसाद्य (āsādya) — having reachedजीविष्यति (jīviṣyati) — will liveसुराः (surāḥ) — O godsस्मरः (smaraḥ) — Smaraपरन्तु (parantu) — butइह (iha) — hereस्मर-उपायः (smara-upāyaḥ) — the device of Smaraचलिष्यति (caliṣyati) — will availन कश्चन (na kaścana) — not at all
२१ इह यावद्दृश्यते भूर्जनैः स्थित्वामराः सदा । कामबाणप्रभावोऽत्र न चलिष्यत्यसंशयम् ॥
iha yāvaddṛśyate bhūrjanaiḥ sthitvāmarāḥ sadā | kāmabāṇaprabhāvo'tra na caliṣyatyasaṃśayam ||
हे अमरगण! यहाँ खड़े होकर लोग जितनी दूर तक भूमि को देख पाते हैं, वहाँ तक कामदेव के बाणों का प्रभाव नहीं चलेगा, इसमें संशय नहीं है।"
As far as this ground is seen by men standing here, gods — here the power of Kāma's arrow shall not operate, without doubt."
इह (iha) — hereयावत् (yāvat) — as long asदृश्यते (dṛśyate) — is seenभूः (bhūḥ) — the earthजनैः (janaiḥ) — by peopleस्थित्वा (sthitvā) — abidingअमराः (amarāḥ) — O immortalsसदा (sadā) — alwaysकाम-बाण-प्रभावः (kāma-bāṇa-prabhāvaḥ) — the power of Kāma’s arrowsअत्र (atra) — hereन चलिष्यति (na caliṣyati) — will not prevailअसंशयम् (asaṃśayam) — beyond doubt
२२ इति शम्भूक्तितः कामो मिथ्यात्मगतिकस्तदा । नारदे स जगामाशु दिवमिन्द्रसमीपतः ॥
iti śambhūktitaḥ kāmo mithyātmagatikastadā | nārade sa jagāmāśu divamindrasamīpataḥ ||
शम्भु के इस कथन के अनुसार नारद पर कामदेव का अपना प्रभाव मिथ्या सिद्ध हुआ; वे शीघ्र ही स्वर्गलोक में इन्द्र के पास चले गए।
Thus, by Śambhu's word, Kāma's own effort against Nārada then became false; he went at once to heaven, to Indra's presence.
इति (iti) — thusशम्भु-उक्तितः (śambhu-uktitaḥ) — by Śambhu’s wordकामः (kāmaḥ) — Kāmaमिथ्या-आत्म-गतिकः (mithyā-ātma-gatikaḥ) — his own effort come to nothingतदा (tadā) — thenनारदे (nārade) — regarding Nāradaसः (saḥ) — heजगाम (jagāma) — wentआशु (āśu) — at onceदिवम् (divam) — to heavenइन्द्र-समीपतः (indra-samīpataḥ) — into Indra’s presence
२३ आचख्यौ सर्ववृत्तान्तं प्रभावं च मुनेः स्मरः । तदाज्ञया ययौ स्थानं स्वकीयं समधुप्रियः ॥
ācakhyau sarvavṛttāntaṃ prabhāvaṃ ca muneḥ smaraḥ | tadājñayā yayau sthānaṃ svakīyaṃ samadhupriyaḥ ||
कामदेव ने सारा वृत्तान्त और मुनि का प्रभाव कह सुनाया; तत्पश्चात् इन्द्र की आज्ञा से वे वसन्त सहित अपने स्थान को लौट गए।
Kāma told the whole matter, and the sage's power; then, by his [Indra's] command, together with his dear Vasanta, he went to his own place.
आचख्यौ (ācakhyau) — he relatedसर्व-वृत्तान्तम् (sarva-vṛttāntam) — the whole occurrenceप्रभावम् (prabhāvam) — the powerच (ca) — andमुनेः (muneḥ) — of the sageस्मरः (smaraḥ) — Smaraतत्-आज्ञया (tat-ājñayā) — by his leaveययौ (yayau) — wentस्थानम् (sthānam) — to the abodeस्वकीयम् (svakīyam) — his ownस-मधु-प्रियः (sa-madhu-priyaḥ) — with his friend Spring
२४ विस्मितोऽभूत्सुराधीशः प्रशशंसाथ नारदम् । तद्वृत्तान्तानभिज्ञो हि मोहितः शिवमायया ॥
vismito'bhūtsurādhīśaḥ praśaśaṃsātha nāradam | tadvṛttāntānabhijño hi mohitaḥ śivamāyayā ||
देवराज इन्द्र को बड़ा विस्मय हुआ, और उन्होंने नारद जी की प्रशंसा की; परन्तु शिव की माया से मोहित होने के कारण वे उस वृत्तान्त के यथार्थ कारण को नहीं जान सके।
The lord of the gods was astonished, and then praised Nārada; for he, deluded by Śiva's māyā, was unaware of that matter's [true] account.
विस्मितः (vismitaḥ) — astonishedअभूत् (abhūt) — becameसुर-अधीशः (sura-adhīśaḥ) — the lord of the godsप्रशशंस (praśaśaṃsa) — he praisedअथ (atha) — thenनारदम् (nāradam) — Nāradaतत्-वृत्तान्त-अनभिज्ञः (tat-vṛttānta-anabhijñaḥ) — ignorant of the real causeहि (hi) — indeedमोहितः (mohitaḥ) — deludedशिव-मायया (śiva-māyayā) — by the Māyā of Śiva
२५ दुर्जेया शाम्भवी माया सर्वेषां प्राणिनामिह । भक्तं विनार्पितात्मानं तया सम्मोह्यते जगत् ॥
durjeyā śāmbhavī māyā sarveṣāṃ prāṇināmiha | bhaktaṃ vinārpitātmānaṃ tayā sammohyate jagat ||
शिव की माया इस लोक में सभी प्राणियों के लिए दुर्जेय है; अपने आप को समर्पित कर चुके भक्त के अतिरिक्त सारा जगत् उससे मोहित हो जाता है।
Śiva's māyā is hard to conquer, for all beings here; save for the devotee who has offered himself, the world is deluded by it.
दुर्जेया (durjeyā) — hard to knowशाम्भवी (śāmbhavī) — of Śambhuमाया (māyā) — the Māyāसर्वेषाम् (sarveṣām) — for allप्राणिनाम् (prāṇinām) — living beingsइह (iha) — hereभक्तम् (bhaktam) — the devoteeविना (vinā) — exceptअर्पित-आत्मानम् (arpita-ātmānam) — who has offered up his selfतया (tayā) — by herसम्मोह्यते (sammohyate) — is bewilderedजगत् (jagat) — the world
२६ नारदोऽपि चिरं तस्थौ तत्रेशानुग्रहेण ह । पूर्णं मत्वा तपस्तत्स्वं विरराम ततो मुनिः ॥
nārado'pi ciraṃ tasthau tatreśānugraheṇa ha | pūrṇaṃ matvā tapastatsvaṃ virarāma tato muniḥ ||
नारद जी भी ईश्वर के अनुग्रह से वहाँ चिरकाल तक स्थित रहे; फिर अपनी तपस्या को पूर्ण मानकर मुनि उससे विरत हो गए।
Nārada too remained there long by the grace of Īśa; then, considering his own austerity complete, the sage ceased from it.
नारदः (nāradaḥ) — Nāradaअपि (api) — tooचिरम् (ciram) — longतस्थौ (tasthau) — remainedतत्र (tatra) — thereईश-अनुग्रहेण (īśa-anugraheṇa) — by the Lord’s graceह (ha) — indeedपूर्णम् (pūrṇam) — completeमत्वा (matvā) — having deemedतपः (tapaḥ) — the austerityतत् स्वम् (tat svam) — that of hisविरराम (virarāma) — he ceasedततः (tataḥ) — thenमुनिः (muniḥ) — the sage
२७ कामाजयं निजं मत्वा गर्वितोऽभून्मुनीश्वरः । वृथैव विगतज्ञानः शिवमायाविमोहितः ॥
kāmājayaṃ nijaṃ matvā garvito'bhūnmunīśvaraḥ | vṛthaiva vigatajñānaḥ śivamāyāvimohitaḥ ||
अपने द्वारा कामदेव पर विजय मानकर वे मुनीश्वर गर्वित हो गए; शिवमाया से मोहित होकर उनका यथार्थ ज्ञान व्यर्थ ही लुप्त हो गया।
Considering his own conquest of Kāma, that lord of sages became proud, his true knowledge quite gone, deluded by Śiva's māyā, all in vain.
काम-अजयम् (kāma-ajayam) — the conquest of Kāmaनिजम् (nijam) — his ownमत्वा (matvā) — having deemedगर्वितः (garvitaḥ) — proudअभूत् (abhūt) — becameमुनि-ईश्वरः (muni-īśvaraḥ) — the lord of sagesवृथा एव (vṛthā eva) — quite in vainविगत-ज्ञानः (vigata-jñānaḥ) — his knowledge goneशिव-माया-विमोहितः (śiva-māyā-vimohitaḥ) — bewildered by the Māyā of Śiva
२८ धन्या धन्या महामाया शाम्भवी मुनिसत्तमाः । तद्गतिं न हि पश्यन्ति विष्णुब्रह्मादयोऽपि हि ॥
dhanyā dhanyā mahāmāyā śāmbhavī munisattamāḥ | tadgatiṃ na hi paśyanti viṣṇubrahmādayo'pi hi ||
हे मुनिश्रेष्ठो! शम्भु की महामाया धन्य है, धन्य है; विष्णु, ब्रह्मा आदि देवता भी उसकी गति को नहीं देख पाते हैं।
Blessed, blessed is Śiva's great māyā, best of sages; even Viṣṇu, Brahmā and the rest do not perceive its course.
धन्या धन्या (dhanyā dhanyā) — blessed, blessedमहा-माया (mahā-māyā) — the great Māyāशाम्भवी (śāmbhavī) — of Śambhuमुनि-सत्तमाः (muni-sattamāḥ) — O best of sagesतत्-गतिम् (tat-gatim) — her courseन हि (na hi) — not at allपश्यन्ति (paśyanti) — do they seeविष्णु-ब्रह्म-आदयः (viṣṇu-brahma-ādayaḥ) — Viṣṇu, Brahmā and the restअपि (api) — evenहि (hi) — indeed
२९ तया सम्मोहितोऽतीव नारदो मुनिसत्तमः । कैलासं प्रययौ शीघ्रं स्ववृत्तं गदितुं मदी ॥
tayā sammohito'tīva nārado munisattamaḥ | kailāsaṃ prayayau śīghraṃ svavṛttaṃ gadituṃ madī ||
उस माया से अत्यन्त मोहित मुनिश्रेष्ठ नारद, मद से भरकर, अपना वृत्तान्त कहने के लिए शीघ्र ही कैलास को चले गए।
Utterly deluded by it, Nārada, best of sages, intoxicated, went swiftly to Kailāsa, to tell his own tale.
तया (tayā) — by herसम्मोहितः (sammohitaḥ) — bewilderedअतीव (atīva) — utterlyनारदः (nāradaḥ) — Nāradaमुनि-सत्तमः (muni-sattamaḥ) — the best of sagesकैलासम् (kailāsam) — to Kailāsaप्रययौ (prayayau) — wentशीघ्रम् (śīghram) — quicklyस्व-वृत्तम् (sva-vṛttam) — his own doingगदितुम् (gaditum) — to tellमदी (madī) — in his elation
३० रुद्रं नत्वाब्रवीत्सर्वं स्ववृत्तं गर्ववान्मुनिः । मत्त्वात्मानं महात्मानं स्वप्रभुं च स्मरञ्जयम् ॥
rudraṃ natvābravītsarvaṃ svavṛttaṃ garvavānmuniḥ | mattvātmānaṃ mahātmānaṃ svaprabhuṃ ca smarañjayam ||
रुद्र को नमस्कार करके गर्वयुक्त मुनि ने अपने को महात्मा, आत्मस्वामी और कामविजयी मानते हुए अपना सारा वृत्तान्त कह सुनाया।
Having bowed to Rudra, the proud sage told his whole tale, thinking himself a great soul, master of himself, and a conqueror of Kāma.
रुद्रम् (rudram) — Rudraनत्वा (natvā) — having bowed toअब्रवीत् (abravīt) — he toldसर्वम् (sarvam) — allस्व-वृत्तम् (sva-vṛttam) — his own doingगर्ववान् (garvavān) — full of prideमुनिः (muniḥ) — the sageमत्वा (matvā) — having deemedआत्मानम् (ātmānam) — himselfमहा-आत्मानम् (mahā-ātmānam) — a great soulस्व-प्रभुम् (sva-prabhum) — his own masterच (ca) — andस्मरम्-जयम् (smaram-jayam) — conqueror of Smara
३१ तच्छुत्वा शङ्करः प्राह नारदं भक्तवत्सलः । स्वमायामोहितं हेत्वनभिज्ञं भ्रष्टचेतसम् ॥
tacchutvā śaṅkaraḥ prāha nāradaṃ bhaktavatsalaḥ | svamāyāmohitaṃ hetvanabhijñaṃ bhraṣṭacetasam ||
यह सुनकर भक्तवत्सल शंकर जी अपनी ही माया से मोहित, वास्तविक कारण से अनभिज्ञ, तथा भ्रष्टचित्त नारद जी से कहने लगे।
Having heard that, Śaṅkara, tender to his devotees, spoke to Nārada, who was deluded by his [Śiva's] own māyā, unaware of the true cause, his mind gone astray.
तत् (tat) — thatश्रुत्वा (śrutvā) — having heardशङ्करः (śaṅkaraḥ) — Śaṅkaraप्राह (prāha) — saidनारदम् (nāradam) — to Nāradaभक्त-वत्सलः (bhakta-vatsalaḥ) — tender to his devoteesस्व-माया-मोहितम् (sva-māyā-mohitam) — bewildered by his own Māyāहेतु-अनभिज्ञम् (hetu-anabhijñam) — ignorant of the causeभ्रष्ट-चेतसम् (bhraṣṭa-cetasam) — whose judgement had fallen away
३२ हे तात नारद प्राज्ञ धन्यस्त्वं शृणु मद्वचः । वाच्यमेवं न कुत्रापि हरेरग्रे विशेषतः ॥
he tāta nārada prājña dhanyastvaṃ śṛṇu madvacaḥ | vācyamevaṃ na kutrāpi hareragre viśeṣataḥ ||
"हे तात नारद! हे प्राज्ञ! तुम धन्य हो। मेरी बात सुनो — यह बात कहीं भी, विशेषतः हरि के सामने कभी नहीं कहनी चाहिए।
"Dear Nārada, wise one, blessed are you; hear my word: this should not be told anywhere, especially not before Hari.
हे तात (he tāta) — O dear oneनारद (nārada) — O Nāradaप्राज्ञ (prājña) — O wise oneधन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areशृणु (śṛṇu) — hearमत्-वचः (mat-vacaḥ) — my wordवाच्यम् (vācyam) — it is to be toldएवम् (evam) — thusन कुत्र अपि (na kutra api) — nowhere at allहरेः अग्रे (hareḥ agre) — before Hariविशेषतः (viśeṣataḥ) — especially
३३ पृच्छमानोऽपि न ब्रूयाः स्ववृत्तं मे यदुक्तवान् । गोप्यं गोप्यं सर्वथा हि नैव वाच्यं कदाचन ॥
pṛcchamāno'pi na brūyāḥ svavṛttaṃ me yaduktavān | gopyaṃ gopyaṃ sarvathā hi naiva vācyaṃ kadācana ||
पूछे जाने पर भी अपना यह वृत्तान्त, जो तुमने मुझे बताया है, न कहना; यह सर्वथा गुप्त रखने योग्य है, इसे कभी नहीं कहना चाहिए।
Even if asked, do not tell your own tale which you have told me; it is to be guarded, guarded, entirely — never at all to be spoken.
पृच्छमानः (pṛcchamānaḥ) — though askedअपि (api) — evenन ब्रूयाः (na brūyāḥ) — do not tellस्व-वृत्तम् (sva-vṛttam) — your own doingमे (me) — to meयत् (yat) — whichउक्तवान् (uktavān) — you have toldगोप्यम् गोप्यम् (gopyam gopyam) — to be kept hidden, hiddenसर्वथा (sarvathā) — in every wayहि (hi) — indeedन एव (na eva) — neverवाच्यम् (vācyam) — to be spokenकदाचन (kadācana) — at any time
३४ शास्म्यहं त्वां विशेषेण मम प्रियतमो भवान् । विष्णुभक्तो यतस्त्वं हि तद्भक्तोऽतीव मेऽनुगः ॥
śāsmyahaṃ tvāṃ viśeṣeṇa mama priyatamo bhavān | viṣṇubhakto yatastvaṃ hi tadbhakto'tīva me'nugaḥ ||
मैं तुम्हें विशेष रूप से यह शिक्षा देता हूँ, क्योंकि तुम मुझे अत्यन्त प्रिय हो; तुम विष्णुभक्त हो, और उनका भक्त मेरा भी अत्यन्त अनुगामी है।"
I instruct you especially, for you are most dear to me; since you are a devotee of Viṣṇu, and his devotee is exceedingly a follower of mine."
शास्मि (śāsmi) — I instructअहम् (aham) — Iत्वाम् (tvām) — youविशेषेण (viśeṣeṇa) — particularlyमम (mama) — to meप्रिय-तमः (priya-tamaḥ) — dearestभवान् (bhavān) — you areविष्णु-भक्तः (viṣṇu-bhaktaḥ) — a devotee of Viṣṇuयतः (yataḥ) — sinceत्वम् (tvam) — youहि (hi) — indeedतत्-भक्तः (tat-bhaktaḥ) — his devoteeअतीव (atīva) — exceedinglyमे (me) — myअनुगः (anugaḥ) — follower
३५ शास्ति स्मेत्थञ्च बहुशो रुद्रः सूतिकरः प्रभुः । नारदो न हितं मेने शिवमायाविमोहितः ॥
śāsti smetthañca bahuśo rudraḥ sūtikaraḥ prabhuḥ | nārado na hitaṃ mene śivamāyāvimohitaḥ ||
इस प्रकार सृष्टिकर्ता प्रभु रुद्र ने उन्हें बारम्बार शिक्षा दी; परन्तु शिवमाया से मोहित नारद जी ने उसे अपने लिए हितकर नहीं माना।
Thus the lord Rudra, maker of creation, instructed him again and again in this way; but Nārada, deluded by Śiva's māyā, did not consider it beneficial.
शास्ति स्म (śāsti sma) — instructedइत्थम् (ittham) — thusच (ca) — andबहुशः (bahuśaḥ) — again and againरुद्रः (rudraḥ) — Rudraसूति-करः (sūti-karaḥ) — the source of allप्रभुः (prabhuḥ) — the Lordनारदः (nāradaḥ) — Nāradaन हितम् (na hitam) — not for his goodमेने (mene) — deemed itशिव-माया-विमोहितः (śiva-māyā-vimohitaḥ) — bewildered by Śiva’s Māyā
३६ प्रबला भाविनी कर्मगतिर्ज्ञेया विचक्षणैः । न निवार्या जनैः कैश्चिदपीच्छा सैव शाङ्करी ॥
prabalā bhāvinī karmagatirjñeyā vicakṣaṇaiḥ | na nivāryā janaiḥ kaiścidapīcchā saiva śāṅkarī ||
आने वाली कर्मगति को विचक्षण पुरुषों को अत्यन्त प्रबल जानना चाहिए; शंकर की वह इच्छा किन्हीं भी लोगों द्वारा नहीं रोकी जा सकती।
The coming course of karma is to be known by the discerning as overwhelmingly strong; that very will of Śaṅkara cannot be turned back by any people at all.
प्रबला (prabalā) — strongभाविनी (bhāvinī) — the destinedकर्म-गतिः (karma-gatiḥ) — course of karmaज्ञेया (jñeyā) — is to be knownविचक्षणैः (vicakṣaṇaiḥ) — by the discerningन निवार्या (na nivāryā) — not to be avertedजनैः (janaiḥ) — by peopleकैश्चित् (kaiścit) — by anyअपि (api) — evenइच्छा (icchā) — the willसा एव (sā eva) — it is itselfशाङ्करी (śāṅkarī) — of Śaṅkara
३७ ततः स मुनिवर्यो हि ब्रह्मलोकं जगाम ह । विधिं नत्वाब्रवीत्कामजयं स्वस्य तपोबलात् ॥
tataḥ sa munivaryo hi brahmalokaṃ jagāma ha | vidhiṃ natvābravītkāmajayaṃ svasya tapobalāt ||
तदनन्तर वे मुनिश्रेष्ठ ब्रह्मलोक में गए; ब्रह्मा जी को नमस्कार करके उन्होंने अपने तपोबल से कामदेव पर विजय की बात कही।
Then that excellent sage went indeed to Brahmaloka; having bowed to Brahmā, he told of his conquest of Kāma by the power of his own austerity.
ततः (tataḥ) — thenसः (saḥ) — heमुनि-वर्यः (muni-varyaḥ) — the foremost of sagesहि (hi) — indeedब्रह्म-लोकम् (brahma-lokam) — to the world of Brahmāजगाम (jagāma) — wentह (ha) — indeedविधिम् (vidhim) — Brahmāनत्वा (natvā) — having bowed toअब्रवीत् (abravīt) — he toldकाम-जयम् (kāma-jayam) — the conquest of Kāmaस्वस्य (svasya) — his ownतपः-बलात् (tapaḥ-balāt) — by the strength of austerity
३८ तदाकर्ण्य विधिः सोऽथ स्मृत्वा शम्भुपदाम्बुजम् । विज्ञाय कारणं सर्वं निषिषेध सुतं तदा ॥
tadākarṇya vidhiḥ so'tha smṛtvā śambhupadāmbujam | vijñāya kāraṇaṃ sarvaṃ niṣiṣedha sutaṃ tadā ||
यह सुनकर ब्रह्मा जी ने शम्भु के चरणकमलों का स्मरण करके और सारा कारण जानकर अपने पुत्र नारद को उस बात को कहने से मना किया।
Having heard that, Brahmā, then calling to mind the lotus feet of Śambhu, having understood the whole cause, forbade his son then.
तत् (tat) — thatआकर्ण्य (ākarṇya) — having heardविधिः (vidhiḥ) — Brahmāसः (saḥ) — heअथ (atha) — thenस्मृत्वा (smṛtvā) — having called to mindशम्भु-पद-अम्बुजम् (śambhu-pada-ambujam) — the lotus feet of Śambhuविज्ञाय (vijñāya) — having understoodकारणम् (kāraṇam) — the causeसर्वम् (sarvam) — whollyनिषिषेध (niṣiṣedha) — forbadeसुतम् (sutam) — his sonतदा (tadā) — then
३९ मेने हितं न विध्युक्तं नारदो ज्ञानिसत्तमः । शिवमायामोहितश्च रूढचित्तमदाङ्कुरः ॥
mene hitaṃ na vidhyuktaṃ nārado jñānisattamaḥ | śivamāyāmohitaśca rūḍhacittamadāṅkuraḥ ||
ज्ञानियों में श्रेष्ठ नारद जी ने ब्रह्मा जी की कही बात को हितकर नहीं माना, क्योंकि वे शिवमाया से मोहित थे और उनके चित्त में मद का अंकुर जम गया था।
Nārada, best among knowers, did not consider what Brahmā had said beneficial, deluded by Śiva's māyā, the sprout of pride firmly rooted in his mind.
मेने (mene) — deemedहितम् (hitam) — beneficialन (na) — notविधि-उक्तम् (vidhi-uktam) — what Brahmā saidनारदः (nāradaḥ) — Nāradaज्ञानि-सत्तमः (jñāni-sattamaḥ) — the best of the knowingशिव-माया-मोहितः (śiva-māyā-mohitaḥ) — bewildered by Śiva’s Māyāच (ca) — andरूढ-चित्त-मद-अङ्कुरः (rūḍha-citta-mada-aṅkuraḥ) — the sprout of pride grown firm in his mind
४० शिवेच्छा यादृशी लोके भवत्येव हि सा तदा । तदधीनं जगत्सर्वं वचस्तन्त्र्यां स्थितं यतः ॥
śivecchā yādṛśī loke bhavatyeva hi sā tadā | tadadhīnaṃ jagatsarvaṃ vacastantryāṃ sthitaṃ yataḥ ||
इस लोक में शिव की जैसी इच्छा होती है, वैसी ही वह होती है; क्योंकि सम्पूर्ण जगत् उसके अधीन है और उनकी वाणीरूपी तन्त्री से बँधा हुआ है।
Whatever Śiva's will in the world may be, that indeed comes to pass then; for the whole world is subject to it, resting on the string of his word.
शिव-इच्छा (śiva-icchā) — the will of Śivaयादृशी (yādṛśī) — of whatever kindलोके (loke) — in the worldभवति (bhavati) — comes aboutएव (eva) — indeedहि (hi) — indeedसा (sā) — itतदा (tadā) — thenतत्-अधीनम् (tat-adhīnam) — subject to itजगत् सर्वम् (jagat sarvam) — the whole worldवचः-तन्त्र्याम् (vacaḥ-tantryām) — on the cord of his wordस्थितम् (sthitam) — standsयतः (yataḥ) — since
४१ नारदोऽथ ययौ शीघ्रं विष्णुलोकं विनष्टधीः । मदाङ्कुरमना वृत्तं गदितुं स्वं तदग्रतः ॥
nārado'tha yayau śīghraṃ viṣṇulokaṃ vinaṣṭadhīḥ | madāṅkuramanā vṛttaṃ gadituṃ svaṃ tadagrataḥ ||
तब नष्टबुद्धि नारद जी, मद के अंकुर से युक्त मन वाले होकर, अपना वृत्तान्त उनके सामने कहने के लिए शीघ्र ही विष्णुलोक को गए।
Nārada then, his understanding ruined, his mind sprouting with pride, went swiftly to the world of Viṣṇu, to tell his own tale before him.
नारदः (nāradaḥ) — Nāradaअथ (atha) — thenययौ (yayau) — wentशीघ्रम् (śīghram) — quicklyविष्णु-लोकम् (viṣṇu-lokam) — to the world of Viṣṇuविनष्ट-धीः (vinaṣṭa-dhīḥ) — his judgement ruinedमद-अङ्कुर-मनाः (mada-aṅkura-manāḥ) — his mind sprouting prideवृत्तम् (vṛttam) — the occurrenceगदितुम् (gaditum) — to tellस्वम् (svam) — his ownतत्-अग्रतः (tat-agrataḥ) — before him
४२ आगच्छन्तं मुनिं दृष्ट्वा नारदं विष्णुरादरात् । उत्थित्वाग्रे गतोऽरं तं शिश्लेष ज्ञातहेतुकः ॥
āgacchantaṃ muniṃ dṛṣṭvā nāradaṃ viṣṇurādarāt | utthitvāgre gato'raṃ taṃ śiśleṣa jñātahetukaḥ ||
आते हुए नारद मुनि को देखकर भगवान् विष्णु आदरपूर्वक उठकर तुरन्त आगे बढ़े और उन्हें हृदय से लगा लिया — उन्हें उनके आगमन का कारण पहले से ही ज्ञात था।
Seeing the sage Nārada coming, Viṣṇu, rising with reverence, went forward at once, and embraced him, already knowing the reason [for his coming].
आगच्छन्तम् (āgacchantam) — comingमुनिम् (munim) — the sageदृष्ट्वा (dṛṣṭvā) — having seenनारदम् (nāradam) — Nāradaविष्णुः (viṣṇuḥ) — Viṣṇuआदरात् (ādarāt) — with reverenceउत्थित्वा (utthitvā) — having risenअग्रे (agre) — forwardगतः (gataḥ) — having goneअरम् (aram) — readilyतम् (tam) — himशिश्लेष (śiśleṣa) — embracedज्ञात-हेतुकः (jñāta-hetukaḥ) — knowing the cause
४३ स्वासने समुपावेश्य स्मृत्वा शिवपदाम्बुजम् । हरिः प्राह वचस्तथ्यं नारदं मदनाशनम् ॥
svāsane samupāveśya smṛtvā śivapadāmbujam | hariḥ prāha vacastathyaṃ nāradaṃ madanāśanam ||
उन्हें अपने आसन पर बिठाकर, शिव के चरणकमलों का स्मरण करके, श्रीहरि ने नारद जी से यथार्थ तथा गर्वनाशक वचन कहे।
Having seated him on his own seat, and calling to mind the lotus feet of Śiva, Hari spoke true words to Nārada, aimed at destroying his pride.
स्व-आसने (sva-āsane) — on his own seatसमुपावेश्य (samupāveśya) — having seated himस्मृत्वा (smṛtvā) — having called to mindशिव-पद-अम्बुजम् (śiva-pada-ambujam) — the lotus feet of Śivaहरिः (hariḥ) — Hariप्राह (prāha) — spokeवचः (vacaḥ) — wordsतथ्यम् (tathyam) — trueनारदम् (nāradam) — to Nāradaमद-नाशनम् (mada-nāśanam) — destroying his pride
४४ कुत आगम्यते तात किमर्थमिह चागतः । धन्यस्त्वं मुनिशार्दूल तीर्थोऽहं तु तवागमात् ॥
kuta āgamyate tāta kimarthamiha cāgataḥ | dhanyastvaṃ muniśārdūla tīrtho'haṃ tu tavāgamāt ||
"हे तात! आप कहाँ से आ रहे हैं, और यहाँ किसलिए आपका आगमन हुआ है? हे मुनिशार्दूल! आप धन्य हैं; आपके आगमन से मैं पवित्र हो गया।
"From where do you come, dear one, and for what purpose have you come here? You are blessed, tiger among sages; by your coming, I am made a holy ford.
कुतः (kutaḥ) — whenceआगम्यते (āgamyate) — do you comeतात (tāta) — dear oneकिम्-अर्थम् (kim-artham) — for what purposeइह (iha) — hereच (ca) — andआगतः (āgataḥ) — have you comeधन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areमुनि-शार्दूल (muni-śārdūla) — O tiger among sagesतीर्थः (tīrthaḥ) — a holy fordअहम् (aham) — Iतु (tu) — indeedतव आगमात् (tava āgamāt) — by your coming
४५ विष्णुवाक्यमिति श्रुत्वा नारदो गर्वितो मुनिः । स्ववृत्तं सर्वमाचष्ट समदं मदमोहितः ॥
viṣṇuvākyamiti śrutvā nārado garvito muniḥ | svavṛttaṃ sarvamācaṣṭa samadaṃ madamohitaḥ ||
विष्णु का यह वचन सुनकर गर्वित मुनि नारद जी ने मद से मोहित होकर बड़े अभिमान के साथ अपना सारा वृत्तान्त बताया।
Hearing this word of Viṣṇu, the sage Nārada, proud, deluded by intoxication, told his whole tale, with pride.
विष्णु-वाक्यम् (viṣṇu-vākyam) — the words of Viṣṇuइति (iti) — thusश्रुत्वा (śrutvā) — having heardनारदः (nāradaḥ) — Nāradaगर्वितः (garvitaḥ) — proudमुनिः (muniḥ) — the sageस्व-वृत्तम् (sva-vṛttam) — his own doingसर्वम् (sarvam) — allआचष्ट (ācaṣṭa) — relatedस-मदम् (sa-madam) — with elationमद-मोहितः (mada-mohitaḥ) — deluded by pride
४६ श्रुत्वा मुनिवचो विष्णुः समदं कारणं ततः । ज्ञातवानखिलं स्मृत्वा शिवपादाम्बुजं हृदि ॥
śrutvā munivaco viṣṇuḥ samadaṃ kāraṇaṃ tataḥ | jñātavānakhilaṃ smṛtvā śivapādāmbujaṃ hṛdi ||
मुनि के उस अहंकारयुक्त वचन को सुनकर विष्णु ने हृदय में शिव के चरणकमलों का स्मरण करके उसका सम्पूर्ण कारण जान लिया।
Hearing the sage's proud words, Viṣṇu then, calling to mind in his heart the lotus feet of Śiva, knew the entire cause.
श्रुत्वा (śrutvā) — having heardमुनि-वचः (muni-vacaḥ) — the sage’s wordsविष्णुः (viṣṇuḥ) — Viṣṇuस-मदम् (sa-madam) — full of elationकारणम् (kāraṇam) — the causeततः (tataḥ) — thenज्ञातवान् (jñātavān) — knewअखिलम् (akhilam) — whollyस्मृत्वा (smṛtvā) — having called to mindशिव-पाद-अम्बुजम् (śiva-pāda-ambujam) — the lotus feet of Śivaहृदि (hṛdi) — in his heart
४७ तुष्टाव गिरिशं भक्त्या शिवात्मा शैवराड्वरः । साञ्जलिर्विसुधीर्नम्रमस्तकः परमेश्वरम् ॥
tuṣṭāva giriśaṃ bhaktyā śivātmā śaivarāḍvaraḥ | sāñjalirvisudhīrnamramastakaḥ parameśvaram ||
शिवस्वरूप, शैवराजों में श्रेष्ठ, सुबुद्धि भगवान् विष्णु हाथ जोड़कर, सिर झुकाकर, भक्तिपूर्वक परमेश्वर गिरीश की स्तुति करने लगे।
He, of the very nature of Śiva, best of Śaiva sovereigns, of clear understanding, with joined palms, his head bowed, praised Girīśa, the Supreme Lord, with devotion.
तुष्टाव (tuṣṭāva) — he praisedगिरिशम् (giriśam) — the Lord of the mountainभक्त्या (bhaktyā) — with devotionशिव-आत्मा (śiva-ātmā) — whose very self is Śivaशैव-राट्-वरः (śaiva-rāṭ-varaḥ) — the foremost king among Śaivasस-अञ्जलिः (sa-añjaliḥ) — with joined palmsविसु-धीः (visu-dhīḥ) — of clear mindनम्र-मस्तकः (namra-mastakaḥ) — with bowed headपरमेश्वरम् (parameśvaram) — the supreme Lord
४८ देव देव महादेव प्रसीद परमेश्वर । धन्यस्त्वं शिव धन्या ते माया सर्वविमोहिनी ॥
deva deva mahādeva prasīda parameśvara | dhanyastvaṃ śiva dhanyā te māyā sarvavimohinī ||
"हे देवदेव! हे महादेव! हे परमेश्वर! प्रसन्न होइए। हे शिव! आप धन्य हैं, और सर्वविमोहिनी आपकी माया भी धन्य है।
"God of gods, Mahādeva, be gracious, Supreme Lord; blessed are you, Śiva, and blessed is your māyā, deluder of all.
देव देव (deva deva) — O god of godsमहादेव (mahādeva) — O Mahādevaप्रसीद (prasīda) — be graciousपरमेश्वर (parameśvara) — O supreme Lordधन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areशिव (śiva) — O Śivaधन्या (dhanyā) — blessedते (te) — yourमाया (māyā) — Māyāसर्व-विमोहिनी (sarva-vimohinī) — which bewilders all
४९ इत्यादि स स्तुतिं कृत्वा शिवस्य परमात्मनः । निमील्य नयने ध्यात्वा विरराम पदाम्बुजम् ॥
ityādi sa stutiṃ kṛtvā śivasya paramātmanaḥ | nimīlya nayane dhyātvā virarāma padāmbujam ||
इस प्रकार परमात्मा शिव की स्तुति करके, अपने नेत्रों को बन्द करके उनके चरणकमलों का ध्यान करते हुए वे चुप हो गए।
Having offered this and further praise of Śiva, the Supreme Self, having closed his eyes and meditated upon his lotus feet, he fell silent.
इति-आदि (iti-ādi) — thus and soसः (saḥ) — heस्तुतिम् (stutim) — the praiseकृत्वा (kṛtvā) — having madeशिवस्य (śivasya) — of Śivaपरम-आत्मनः (parama-ātmanaḥ) — the supreme Selfनिमील्य (nimīlya) — having closedनयने (nayane) — his eyesध्यात्वा (dhyātvā) — having meditated onविरराम (virarāma) — he ceasedपद-अम्बुजम् (pada-ambujam) — the lotus feet
५० यत्कर्तव्यं शङ्करस्य स ज्ञात्वा विश्वपालकः । शिवशासनतः प्राह हृदाथ मुनिसत्तमम् ॥
yatkartavyaṃ śaṅkarasya sa jñātvā viśvapālakaḥ | śivaśāsanataḥ prāha hṛdātha munisattamam ||
शंकर के शासन से जो कर्तव्य था, उसे जानकर विश्वपालक विष्णु ने फिर हृदय से मुनिश्रेष्ठ नारद जी से कहा।
Knowing what remained to be done by Śaṅkara's own ordinance, he, the protector of the universe, then spoke from his heart to that best of sages.
यत् (yat) — whatकर्तव्यम् (kartavyam) — was to be doneशङ्करस्य (śaṅkarasya) — of Śaṅkaraसः (saḥ) — heज्ञात्वा (jñātvā) — having understoodविश्व-पालकः (viśva-pālakaḥ) — the guardian of the universeशिव-शासनतः (śiva-śāsanataḥ) — by Śiva’s ordinanceप्राह (prāha) — spokeहृदा (hṛdā) — from the heartअथ (atha) — thenमुनि-सत्तमम् (muni-sattamam) — to the best of sages
५१ धन्यस्त्वं मुनिशार्दूल तपोनिधिरुदारधीः । भक्तित्रिकं न यस्यास्ति काममोहादयो मुने ॥
dhanyastvaṃ muniśārdūla taponidhirudāradhīḥ | bhaktitrikaṃ na yasyāsti kāmamohādayo mune ||
"हे मुनिशार्दूल! आप धन्य हैं, तपोनिधि तथा उदारबुद्धि हैं। हे मुने! जिसमें भक्तित्रय नहीं होता,
"Blessed are you, tiger among sages, a treasury of austerity, of noble understanding. Sage, one in whom the threefold devotion is absent —
धन्यः (dhanyaḥ) — blessedत्वम् (tvam) — you areमुनि-शार्दूल (muni-śārdūla) — O tiger among sagesतपः-निधिः (tapaḥ-nidhiḥ) — a treasury of austerityउदार-धीः (udāra-dhīḥ) — of noble mindभक्ति-त्रिकम् (bhakti-trikam) — the threefold devotionन (na) — notयस्य (yasya) — in whomअस्ति (asti) — there isकाम-मोह-आदयः (kāma-moha-ādayaḥ) — desire, delusion and the restमुने (mune) — O sage
५२ विकारास्तस्य सद्यो वै भवन्त्यखिलदुःखदाः । नैष्ठिको ब्रह्मचारी त्वं ज्ञानवैराग्यवान्सदा ॥
vikārāstasya sadyo vai bhavantyakhiladuḥkhadāḥ | naiṣṭhiko brahmacārī tvaṃ jñānavairāgyavānsadā ||
उसमें तत्काल ही समस्त दुःखदायक विकार उत्पन्न हो जाते हैं। आप तो नैष्ठिक ब्रह्मचारी हैं, तथा सदा ज्ञान-वैराग्य से युक्त हैं;
in him, at once indeed, arise disorders that give every sorrow. You are a lifelong celibate, ever possessed of knowledge and dispassion;
विकाराः (vikārāḥ) — the disturbancesतस्य (tasya) — of himसद्यः (sadyaḥ) — at onceवै (vai) — indeedभवन्ति (bhavanti) — ariseअखिल-दुःख-दाः (akhila-duḥkha-dāḥ) — bringing every sorrowनैष्ठिकः (naiṣṭhikaḥ) — a lifelongब्रह्मचारी (brahmacārī) — celibateत्वम् (tvam) — youज्ञान-वैराग्यवान् (jñāna-vairāgyavān) — possessed of knowledge and detachmentसदा (sadā) — always
५३ कथं कामविकारी स्याज्जन्मनाविकृतः सुधीः । इत्याद्युक्तं वचो भूरि श्रुत्वा स मुनिसत्तमः ॥
kathaṃ kāmavikārī syājjanmanāvikṛtaḥ sudhīḥ | ityādyuktaṃ vaco bhūri śrutvā sa munisattamaḥ ||
फिर वह जन्म से अविकृत बुद्धिमान् पुरुष काम-विकार से युक्त कैसे हो सकता है?" — इस प्रकार कहे गए बहुत-से वचनों को सुनकर वे मुनिश्रेष्ठ नारद जी
how could one wise, unaltered since birth, be subject to the disorder of desire?" — hearing these and many further words thus spoken, that best of sages
कथम् (katham) — howकाम-विकारी (kāma-vikārī) — disturbed by desireस्यात् (syāt) — could he beजन्मना (janmanā) — by birthअविकृतः (avikṛtaḥ) — undisturbedसु-धीः (su-dhīḥ) — of good mindइति-आदि (iti-ādi) — thus and soउक्तम् (uktam) — spokenवचः (vacaḥ) — wordsभूरि (bhūri) — manyश्रुत्वा (śrutvā) — having heardसः (saḥ) — heमुनि-सत्तमः (muni-sattamaḥ) — the best of sages
५३½ विजहास हृदा नत्वा प्रत्युवाच वचो हरिम् ।
vijahāsa hṛdā natvā pratyuvāca vaco harim ||
जोर-जोर से हँसने लगे, और मन-ही-मन प्रणाम करके हरि से इस प्रकार बोले।
burst out laughing, and, bowing in his heart, replied to Hari with these words.
विजहास (vijahāsa) — laughedहृदा (hṛdā) — in his heartनत्वा (natvā) — having bowedप्रत्युवाच (pratyuvāca) — answeredवचः (vacaḥ) — with these wordsहरिम् (harim) — Hari
५४ किंप्रभावः स्मरः स्वामिन्कृपा यद्यस्ति ते मयि ॥
kiṃprabhāvaḥ smaraḥ svāminkṛpā yadyasti te mayi ||
"हे स्वामिन्! यदि मुझ पर आपकी कृपा है, तो कामदेव का मेरे ऊपर क्या प्रभाव हो सकता है?"
"What power has Kāma, lord, if your grace is upon me?"
किम्-प्रभावः (kim-prabhāvaḥ) — of what powerस्मरः (smaraḥ) — is Smaraस्वामिन् (svāmin) — O masterकृपा (kṛpā) — graceयदि (yadi) — ifअस्ति (asti) — there isते (te) — yourमयि (mayi) — towards me
५५ इत्युक्त्वा हरिमानम्य ययौ यादृच्छिको मुनिः ॥
ityuktvā harimānamya yayau yādṛcchiko muniḥ ||
ऐसा कहकर हरि को प्रणाम करके इच्छानुसार विचरने वाले नारद मुनि वहाँ से चले गए।
Having said this, and having bowed to Hari, the sage, wandering at will, departed.
इति (iti) — thusउक्त्वा (uktvā) — having spokenहरिम् (harim) — Hariआनम्य (ānamya) — having salutedययौ (yayau) — went awayयादृच्छिकः (yādṛcchikaḥ) — wandering as he pleasedमुनिः (muniḥ) — the sage
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां प्रथमखण्डे सृष्ट्युपाख्याने नारदतपोवर्णनं नाम द्वितीयोऽध्यायः ॥ २ ॥
Here ends the second chapter — “The Account of Nārada's Austerity” — in the tale of creation, in the first section, of the second Saṃhitā, that of Rudra, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की द्वितीय रुद्र संहिता के प्रथम खण्ड, सृष्ट्युपाख्यान में “नारदतपोवर्णन” नामक दूसरा अध्याय समाप्त हुआ।