॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — युद्धखण्डअथ पञ्चमोऽध्यायः
Vyāsa asks Sanatkumāra what the deluder said and what the demon-king did once the king had been initiated and deceived by him. Sanatkumāra resumes the tale: having conferred initiation, the ascetic Arihan — attended by disciples such as Nārada, whose feet they served — addresses the demon-king. In a long discourse he expounds a counter-Vedic doctrine: the world is eternally self-arisen, without a creator or moral law of action; there is but a single indwelling self common to all embodied beings from Brahmā down to a blade of grass, so no being is superior or inferior to another; hunger, mating, sleep and the fear of death are the same for everyone, and one woman, one mount, and one bed serve the purpose as well as a thousand would. From this leveling premise he builds an ethic centered wholly on ahiṃsā — non-injury is declared the highest dharma, the gift of freedom from fear the greatest of all gifts, and the Vedic injunction to sacrifice animals at rites such as the Agniṣṭoma dismissed as a deluding, inauthentic scripture fit only for the wicked. He locates heaven and hell entirely within this life as pleasure and pain, redefines mokṣa as either a death enjoyed amid sense-pleasures or the mere cessation of ignorance and craving, and urges the pursuit of wealth, sensual enjoyment, and bodily gratification while youth and health last, since old age and death dissolve everything regardless. Having first persuaded the king in private, he proclaims the same teaching publicly to all the citizens of Tripura, adding a rejection of the varṇa system: since the primordial patriarchs and their descendants intermarried without regard to any such division, and since children born from a single father and body could not sensibly be assigned different varṇas, no distinction of caste among human beings is truly valid. Sanatkumāra then narrates the doctrine's corrosive effect: the ascetic and his disciples systematically dismantle every pillar of Vedic religion in Tripura — the chastity of wives, the self-mastery of husbands, the worship of the gods, the rites for ancestors and sacrifices, vows and pilgrimages, the worship of Śiva's liṅga and of Viṣṇu, Sūrya and Gaṇeśa, and the ablutions and almsgiving proper to sacred occasions. Under this influence, the palace women abandon devoted service to their husbands, men infatuated by charms of attraction and subjugation pursue other men's wives, and the entire city — courtiers, princes, citizens and their womenfolk alike — turns away from its own proper duties as irreligion flourishes. At this, Viṣṇu's illusive power, and Poverty herself by his command, enter Tripura, while the Great Fortune the demons had earned through austerity departs at Brahmā's bidding, leaving the city spiritually and materially impoverished. Having in a moment delivered this bewilderment of the intellect — Viṣṇu's own crafted delusion — to the Tripura demons, Nārada considers his mission accomplished; though he had taken on a form resembling the deluder's own, he alone remained untouched by its corruption through Śiva's grace, while the demon-king, together with his two brothers and Maya, is left bereft of his former might by Śiva's will — the city and its rulers now fatally weakened and ripe for the destruction to come. व्यासजी सनत्कुमारजीसे पूछते हैं कि उस मायावीके द्वारा दैत्यराजके दीक्षित एवं मोहित हो जानेपर उसने आगे क्या कहा और दैत्यराजने क्या किया। सनत्कुमारजी आगेकी कथा सुनाते हैं — दीक्षा देनेके पश्चात् नारद आदि शिष्योंसे सेवित चरणकमलोंवाले यति अरिहन् दैत्यराजसे बोलते हैं और एक विस्तृत उपदेशमें वेदविरुद्ध सिद्धान्तका प्रतिपादन करते हैं: संसार अनादिकालसे स्वयंसिद्ध है, इसका न कोई कर्ता है न कोई कर्म-नियम; ब्रह्मासे लेकर तृणतक सभी देहधारियोंमें एक ही आत्मा व्याप्त है, अतः कोई श्रेष्ठ या निम्न नहीं है; भूख, मैथुन, निद्रा तथा मृत्युका भय सबमें समान हैं, और जिस प्रकार एक स्त्री, एक वाहन तथा एक शय्या ही प्रयोजन सिद्ध करती है, सहस्रों नहीं। इस समानताके सिद्धान्तसे वे अहिंसाप्रधान नीतिशास्त्रकी रचना करते हैं — अहिंसाको परम धर्म, अभयदानको सर्वश्रेष्ठ दान घोषित करते हुए अग्निष्टोम-जैसे यज्ञोंमें पशुबलिका वैदिक विधान भ्रामक तथा दुष्टोंके लिये रचित असत् श्रुति बताकर अस्वीकार कर देते हैं। वे स्वर्ग-नरकको इसी लोकमें सुख-दुःखरूपमें स्थापित करते हैं, मोक्षकी दो परिभाषाएँ देते हैं — भोगके बीच होनेवाली मृत्यु अथवा अज्ञान-वासनाका नाश — और यौवन तथा स्वास्थ्य रहते धन, भोग एवं शारीरिक सुखके संचयकी सलाह देते हैं, क्योंकि वृद्धावस्था और मृत्यु सबको समान रूपसे नष्ट कर देते हैं। पहले एकान्तमें राजाको सहमत करनेके बाद, वे यही उपदेश समस्त त्रिपुरवासियोंको सार्वजनिक रूपसे सुनाते हैं और वर्णव्यवस्थाका भी खण्डन करते हैं — प्राचीन पुरुषोंकी सन्ततिमें वर्णभेदके बिना विवाह हुए थे, अतः एक ही पिता तथा शरीरसे उत्पन्न सन्तानोंको भिन्न वर्णका मानना तर्कसंगत नहीं है। तत्पश्चात् सनत्कुमारजी इस सिद्धान्तके विनाशकारी प्रभावका वर्णन करते हैं — यति तथा उसके शिष्य त्रिपुरमें वैदिक धर्मके प्रत्येक स्तम्भको व्यवस्थित रूपसे नष्ट कर देते हैं: पत्नियोंकी पातिव्रत्यनिष्ठा, पुरुषोंकी इन्द्रियसंयम, देवपूजा, श्राद्ध एवं यज्ञके कर्म, व्रत-तीर्थ, शिवलिंगकी आराधना तथा विष्णु-सूर्य-गणेशकी पूजा, और पर्वकालमें किये जानेवाले स्नान-दान आदि। इस प्रभावसे अन्तःपुरकी स्त्रियाँ पतिसेवाका त्याग कर देती हैं, आकर्षण-वशीकरणविद्यासे मोहित पुरुष परस्त्रीगमनमें प्रवृत्त होते हैं, और सम्पूर्ण नगर — राजकुमार, नागरिक तथा स्त्रियाँ सभी — अपने-अपने धर्मसे विमुख होकर अधर्मकी वृद्धिमें सहायक बनते हैं। इसी समय विष्णुकी माया तथा स्वयं दरिद्रता उनकी आज्ञासे त्रिपुरमें प्रवेश करती हैं, जबकि तपस्यासे अर्जित महालक्ष्मी ब्रह्माकी आज्ञासे नगर छोड़कर बाहर चली जाती है। इस प्रकार विष्णुकी मायासे रचित बुद्धिमोहको त्रिपुरके दैत्योंको क्षणभरमें प्रदान करके नारदजी कृतार्थ हो जाते हैं; यद्यपि उन्होंने उस मायावीके समान ही रूप धारण किया था, तथापि परमेश्वरकी कृपासे वे स्वयं विकारसे अछूते रहते हैं, जबकि दैत्यराज अपने दोनों भाइयों तथा मयके सहित शिवजीकी इच्छासे पराक्रमहीन हो जाता है — इस प्रकार आगे होनेवाले विनाशके लिये त्रिपुरका नगर तथा उसके शासक भीतरसे जर्जर हो जाते हैं।
१ दैत्यराजे दीक्षिते च मायिना तेन मोहिते । किमुवाच तदा मायी किं चकार स दैत्यपः ॥ १
daityarāje dīkṣite ca māyinā tena mohite | kimuvāca tadā māyī kiṃ cakāra sa daityapaḥ 1 ||
व्यासजी बोले — उस मायावीके द्वारा दैत्यराजके दीक्षित और मोहित हो जानेपर, उस मायावीने तब क्या कहा और उस दैत्यपतिने क्या किया?
[Vyāsa said:] "When the demon-king had been initiated and deluded by that deceiver, what did the deluder then say, and what did that lord of demons do?"
दैत्यराजे दीक्षिते च (daityarāje dīkṣite ca) — "when the demon-king had been initiatedमायिना तेन मोहिते (māyinā tena mohite) — and deluded by that deceiver,किमुवाच तदा मायी (kimuvāca tadā māyī) — what did the deluder then say,किं चकार स दैत्यपः (kiṃ cakāra sa daityapaḥ) — what did that lord of demons do?"
२ दीक्षां दत्त्वा यतिस्तस्मा अरिहन्नारदादिभिः । शिष्यैः सेवितपादाब्जो दैत्यराजानमब्रवीत् ॥ २
dīkṣāṃ dattvā yatistasmā arihannāradādibhiḥ | śiṣyaiḥ sevitapādābjo daityarājānamabravīt 2 ||
उसे दीक्षा देकर, नारद आदि शिष्योंद्वारा जिनके चरणकमल सेवित थे, वे यति अरिहन् दैत्यराजसे बोले।
Having given him initiation, the ascetic Arihan — his lotus feet served by disciples such as Nārada — spoke to the demon-king.
Noteअरिहन्नारदादिभिः शिष्यैः is grammatically an instrumental-plural compound ("by disciples such as Arihan, Nārada, and others"), which taken alone could make Arihan one of the disciples rather than the yati's own name. But the very next verse is headed by the speaker-tag अरिहन्नुवाच ("Arihan spoke"), introducing the long discourse that is clearly the deluder's own teaching.
दीक्षां दत्त्वा यतिस्तस्मा (dīkṣāṃ dattvā yatistasmā) — having given him initiation, the ascetic Arihan —अरिहन्नारदादिभिः (arihannāradādibhiḥ) — [so named,] by disciples such as Nāradaशिष्यैः सेवितपादाब्जो (śiṣyaiḥ sevitapādābjo) — whose lotus feet were served —दैत्यराजानमब्रवीत् (daityarājānamabravīt) — spoke to the demon-king
३ शृणु दैत्यपते वाक्यं मम संज्ञानगर्भितम् । वेदान्तसारसर्वस्वं रहस्यं परमोत्तमम् ॥ ३
śṛṇu daityapate vākyaṃ mama saṃjñānagarbhitam | vedāntasārasarvasvaṃ rahasyaṃ paramottamam 3 ||
अरिहन् बोले — हे दैत्यपते! मेरे वचनको सुनो, जो सम्यक् ज्ञानसे भरा हुआ, वेदान्तका सार-सर्वस्व तथा परम उत्तम रहस्य है।
[Arihan said:] "Listen, O lord of demons, to my word, pregnant with true knowledge — the very essence of Vedānta, a most supreme secret."
शृणु दैत्यपते वाक्यं (śṛṇu daityapate vākyaṃ) — "listen, O lord of demons, to my word,मम संज्ञानगर्भितम् (mama saṃjñānagarbhitam) — pregnant with true knowledge —वेदान्तसारसर्वस्वं (vedāntasārasarvasvaṃ) — the very essence of Vedānta,रहस्यं परमोत्तमम् (rahasyaṃ paramottamam) — a most supreme secret"
४ अनादिसिद्धः संसारः कर्तृकर्मविवर्जितः । स्वयं प्रादुर्भवत्येव स्वयमेव विलीयते ॥ ४
anādisiddhaḥ saṃsāraḥ kartṛkarmavivarjitaḥ | svayaṃ prādurbhavatyeva svayameva vilīyate 4 ||
"यह संसार अनादिकालसे स्वयंसिद्ध है, इसका न कोई कर्ता है और न कोई कर्म; यह स्वयं ही उत्पन्न होता है और स्वयं ही विलीन हो जाता है।"
"The world is self-established from beginningless time, devoid of any maker or of [moral] action; it arises entirely of itself, and of itself alone it dissolves."
अनादिसिद्धः संसारः (anādisiddhaḥ saṃsāraḥ) — "the world is beginninglessly self-established,कर्तृकर्मविवर्जितः (kartṛkarmavivarjitaḥ) — devoid of any maker or of [moral] action;स्वयं प्रादुर्भवत्येव (svayaṃ prādurbhavatyeva) — it arises entirely of itself,स्वयमेव विलीयते (svayameva vilīyate) — and of itself alone dissolves"
५ ब्रह्मादिस्तम्बपर्यन्तं यावद्देहनिबन्धनम् । आत्मैवैकेश्वरस्तत्र न द्वितीयस्तदीशिता ॥ ५
brahmādistambaparyantaṃ yāvaddehanibandhanam | ātmaivaikeśvarastatra na dvitīyastadīśitā 5 ||
"ब्रह्मासे लेकर तृणपर्यन्त जो भी देहमें बँधा हुआ है, उसमें एक आत्मा ही स्वामी है, उसका कोई दूसरा शासक नहीं है।"
"From Brahmā down to a blade of grass, whatever is bound within a body — the self alone is the one lord there; no second ruler governs it."
ब्रह्मादिस्तम्बपर्यन्तं (brahmādistambaparyantaṃ) — "from Brahmā down to a blade of grass,यावद्देहनिबन्धनम् (yāvaddehanibandhanam) — whatever is bound in a body —आत्मैवैकेश्वरस्तत्र (ātmaivaikeśvarastatra) — the self alone is the one lord there;न द्वितीयस्तदीशिता (na dvitīyastadīśitā) — there is no second ruler over it"
६ यद् ब्रह्मविष्णुरुद्राख्यास्तदाख्या देहिनामिमाः । आख्या यथास्मदादीनामरिहन्नादिरुच्यते ॥ ६
yad brahmaviṣṇurudrākhyāstadākhyā dehināmimāḥ | ākhyā yathāsmadādīnāmarihannādirucyate 6 ||
"ब्रह्मा, विष्णु और रुद्र — ये जो नाम हैं, वे भी उन्हीं देहधारियोंके नाम हैं, जैसे हमारे-तुम्हारे नाम हैं; अनादि तो केवल अरिहन् ही कहा जाता है।"
"As for the names Brahmā, Viṣṇu, and Rudra — these are but names given to embodied beings, just as our own names are; Arihan alone is called the beginningless one."
यद् ब्रह्मविष्णुरुद्राख्यास् (yad brahmaviṣṇurudrākhyās) — "as for the names Brahmā, Viṣṇu, Rudra —तदाख्या देहिनामिमाः (tadākhyā dehināmimāḥ) — these are but names of embodied beings,आख्या यथास्मदादीनाम् (ākhyā yathāsmadādīnām) — just as ours and others' [are];अरिहन्नादिरुच्यते (arihannādirucyate) — Arihan alone is called the beginningless one"
७ देहो यथास्मदादीनां स्वकालेन विलीयते । ब्रह्मादिमशकान्तानां स्वकालाल्लीयते तथा ॥ ७
deho yathāsmadādīnāṃ svakālena vilīyate | brahmādimaśakāntānāṃ svakālāllīyate tathā 7 ||
"जैसे हमलोगोंका शरीर अपने समयपर नष्ट होता है, वैसे ही ब्रह्मासे लेकर मच्छरतकके सभी शरीर अपने-अपने समयपर नष्ट होते हैं।"
"Just as the body of beings like us dissolves in its own time, so too, from Brahmā down to a mosquito, every body dissolves in its own time."
देहो यथास्मदादीनां (deho yathāsmadādīnāṃ) — "just as the body of beings like usस्वकालेन विलीयते (svakālena vilīyate) — dissolves in its own time,ब्रह्मादिमशकान्तानां (brahmādimaśakāntānāṃ) — so too, from Brahmā down to a mosquito,स्वकालाल्लीयते तथा (svakālāllīyate tathā) — every body dissolves in its own time"
८ विचार्यमाणे देहेऽस्मिन्न किञ्चिदधिकं क्वचित् । आहारो मैथुनं निद्रा भयं सर्वत्र यत्समम् ॥ ८
vicāryamāṇe dehe'sminna kiñcidadhikaṃ kvacit | āhāro maithunaṃ nidrā bhayaṃ sarvatra yatsamam 8 ||
"इस शरीरपर विचार करनेसे कहीं भी कोई विशेषता नहीं दिखती; आहार, मैथुन, निद्रा और भय सर्वत्र समान हैं।"
"When this body is examined, nowhere is anything found to be superior; eating, mating, sleep, and fear are everywhere the same."
विचार्यमाणे देहेऽस्मिन् (vicāryamāṇe dehe'smin) — "when this body is examined,न किञ्चिदधिकं क्वचित् (na kiñcidadhikaṃ kvacit) — nowhere is there anything superior [in one over another];आहारो मैथुनं निद्रा (āhāro maithunaṃ nidrā) — eating, mating, sleeping,भयं सर्वत्र यत्समम् (bhayaṃ sarvatra yatsamam) — and fear are everywhere the same"
९ निराहारपरीमाणं प्राप्य सर्वो हि देहभृत् । सदृशीमेव सन्तृप्तिं प्राप्नुयान्नाधिकेतराम् ॥ ९
nirāhāraparīmāṇaṃ prāpya sarvo hi dehabhṛt | sadṛśīmeva santṛptiṃ prāpnuyānnādhiketarām 9 ||
"भूखा रहनेके पश्चात् प्रत्येक देहधारी भोजन पाकर समान ही तृप्ति प्राप्त करता है, न किसीको अधिक और न किसीको कम।"
"Having reached the point of hunger, every embodied being indeed obtains an equal satisfaction [upon eating] — never a greater or a lesser one."
निराहारपरीमाणं प्राप्य (nirāhāraparīmāṇaṃ prāpya) — "having reached the measure of hunger,सर्वो हि देहभृत् (sarvo hi dehabhṛt) — every embodied being indeedसदृशीमेव सन्तृप्तिं (sadṛśīmeva santṛptiṃ) — obtains an equal satisfaction [on eating],प्राप्नुयान्नाधिकेतराम् (prāpnuyānnādhiketarām) — never a greater or lesser one"
१० यथा वितृषिताः स्याम पीत्वा पेयं मुदा वयम् । तृषितास्तु तथान्येऽपि न विशेषोऽल्पकोऽधिकः ॥ १०
yathā vitṛṣitāḥ syāma pītvā peyaṃ mudā vayam | tṛṣitāstu tathānye'pi na viśeṣo'lpako'dhikaḥ 10 ||
"जैसे हम प्यासे होनेपर प्रसन्नतासे जल पीकर तृप्त हो जाते हैं, वैसे ही अन्य प्राणी भी होते हैं; इसमें न कोई कमी है, न अधिकता।"
"Just as we, having gladly drunk our fill, become free of thirst, so too do others when thirsty — there is no difference, be it less or more."
यथा वितृषिताः स्याम (yathā vitṛṣitāḥ syāma) — "just as we become free of thirst,पीत्वा पेयं मुदा वयम् (pītvā peyaṃ mudā vayam) — having gladly drunk a drink,तृषितास्तु तथान्येऽपि (tṛṣitāstu tathānye'pi) — so too do others when thirsty;न विशेषोऽल्पकोऽधिकः (na viśeṣo'lpako'dhikaḥ) — there is no difference, lesser or greater"
११ सन्तु नार्यः सहस्राणि रूपलावण्यभूमयः । परं निधुवने काले ह्यैकेवेहोपयुज्यते ॥ ११
santu nāryaḥ sahasrāṇi rūpalāvaṇyabhūmayaḥ | paraṃ nidhuvane kāle hyaikevehopayujyate 11 ||
"सुन्दरता और लावण्यसे भरी सहस्रों स्त्रियाँ चाहे हों, परन्तु सहवासके समय केवल एक ही स्त्रीसे काम चलता है।"
"Let there be a thousand women, the very abodes of beauty and grace; yet at the time of union, only one alone indeed serves the purpose."
सन्तु नार्यः सहस्राणि (santu nāryaḥ sahasrāṇi) — "let there be a thousand women,रूपलावण्यभूमयः (rūpalāvaṇyabhūmayaḥ) — the very abodes of beauty and grace;परं निधुवने काले (paraṃ nidhuvane kāle) — yet at the time of union,ह्यैकेवेहोपयुज्यते (hyaikevehopayujyate) — only one indeed serves the purpose here"
१२ अश्वाः पराः शताःसन्तु सन्त्वनेकेऽप्यनेकधा । अधिरोहे तथाप्येको न द्वितीयस्तथात्मनः ॥ १२
aśvāḥ parāḥ śatāḥsantu santvaneke'pyanekadhā | adhirohe tathāpyeko na dvitīyastathātmanaḥ 12 ||
"उत्तम घोड़े चाहे सैकड़ों हों, अनेक प्रकारके भी हों, परन्तु चढ़नेके समय एक ही काममें आता है; इसी प्रकार आत्मा भी एक ही है, दूसरा नहीं।"
"Let there be hundreds of excellent horses, many and of many kinds; yet for mounting, only one [is used] — and likewise there is no second self [for any of us]."
अश्वाः पराः शताःसन्तु (aśvāḥ parāḥ śatāḥsantu) — "let there be hundreds of excellent horses,सन्त्वनेकेऽप्यनेकधा (santvaneke'pyanekadhā) — many indeed, of many kinds;अधिरोहे तथाप्येको (adhirohe tathāpyeko) — yet in mounting, only oneन द्वितीयस्तथात्मनः (na dvitīyastathātmanaḥ) — [is used]; likewise there is no second self"
१३ पर्यङ्कशायिनां स्वापे सुखं यदुपजायते । तदेव सौख्यं निद्राभिर्भूतभूशायिनामपि ॥ १३
paryaṅkaśāyināṃ svāpe sukhaṃ yadupajāyate | tadeva saukhyaṃ nidrābhirbhūtabhūśāyināmapi 13 ||
"पलंगपर सोनेवालोंको निद्रामें जो सुख प्राप्त होता है, वही सुख भूमिपर सोनेवाले प्राणियोंको भी निद्रासे मिलता है।"
"The happiness that arises in sleep for those who lie on couches — that very same happiness belongs also to creatures who sleep on the bare ground."
पर्यङ्कशायिनां स्वापे (paryaṅkaśāyināṃ svāpe) — "the happiness that arises in sleepसुखं यदुपजायते (sukhaṃ yadupajāyate) — for those who sleep on couches —तदेव सौख्यं निद्राभिर् (tadeva saukhyaṃ nidrābhir) — that very happiness, through sleep,भूतभूशायिनामपि (bhūtabhūśāyināmapi) — belongs also to creatures who lie on the bare ground"
१४ यथैव मरणाद्भीतिरस्मदादिवपुष्मताम् । ब्रह्मादिकीटकान्तानां तथा मरणतो भयम् ॥ १४
yathaiva maraṇādbhītirasmadādivapuṣmatām | brahmādikīṭakāntānāṃ tathā maraṇato bhayam 14 ||
"जैसे हम शरीरधारियोंको मरणका भय है, वैसे ही ब्रह्मासे लेकर कीटपर्यन्त सभीको मृत्युका भय है।"
"Just as embodied beings such as we fear death, so too, from Brahmā down to a worm, all fear death alike."
यथैव मरणाद्भीतिर् (yathaiva maraṇādbhītir) — "just as there is fear of deathअस्मदादिवपुष्मताम् (asmadādivapuṣmatām) — for embodied beings such as us,ब्रह्मादिकीटकान्तानां (brahmādikīṭakāntānāṃ) — so too, from Brahmā down to a worm,तथा मरणतो भयम् (tathā maraṇato bhayam) — is there fear of death"
१५ सर्वे तनुभृतस्तुल्या यदि बुद्ध्या विचार्य्यते । इदं निश्चित्य केनापि नो हिंस्यः कोऽपि कुत्रचित् ॥ १५
sarve tanubhṛtastulyā yadi buddhyā vicāryyate | idaṃ niścitya kenāpi no hiṃsyaḥ ko'pi kutracit 15 ||
"बुद्धिसे विचार करनेपर सभी शरीरधारी समान हैं; ऐसा निश्चय करके किसीको भी कहीं भी किसी जीवकी हिंसा नहीं करनी चाहिये।"
"If one examines with the intellect, all embodied beings are equal; having ascertained this, no being should be harmed by anyone, anywhere."
सर्वे तनुभृतस्तुल्या (sarve tanubhṛtastulyā) — "all embodied beings are equal,यदि बुद्ध्या विचार्य्यते (yadi buddhyā vicāryyate) — if it is examined with intellect —इदं निश्चित्य केनापि (idaṃ niścitya kenāpi) — having ascertained this, by no one,नो हिंस्यः कोऽपि कुत्रचित् (no hiṃsyaḥ ko'pi kutracit) — should any being be harmed, anywhere"
१६ धर्मो जीवदयातुल्यो न क्वापि जगतीतले । तस्मात्सर्वप्रयत्नेन कार्या जीवदया नृभिः ॥ १६
dharmo jīvadayātulyo na kvāpi jagatītale | tasmātsarvaprayatnena kāryā jīvadayā nṛbhiḥ 16 ||
"पृथ्वीतलपर जीवोंपर दया करनेके समान कोई दूसरा धर्म नहीं है; अतः मनुष्योंको सम्पूर्ण प्रयत्नसे जीवोंपर दया करनी चाहिये।"
"There is no dharma anywhere on this earth equal to compassion for living beings; therefore men should practice compassion for beings with every effort."
धर्मो जीवदयातुल्यो (dharmo jīvadayātulyo) — "a dharma equal to compassion for living beingsन क्वापि जगतीतले (na kvāpi jagatītale) — exists nowhere on the surface of the earth;तस्मात्सर्वप्रयत्नेन (tasmātsarvaprayatnena) — therefore, with every effort,कार्या जीवदया नृभिः (kāryā jīvadayā nṛbhiḥ) — compassion for beings should be practiced by men"
१७ एकस्मिन् रक्षिते जीवे त्रैलोक्यं रक्षितं भवेत् । घातिते घातितं तद्वत्तस्माद्रक्षेन्न घातयेत् ॥ १७
ekasmin rakṣite jīve trailokyaṃ rakṣitaṃ bhavet | ghātite ghātitaṃ tadvattasmādrakṣenna ghātayet 17 ||
"एक जीवकी रक्षा करनेसे त्रैलोक्यकी रक्षा हो जाती है, और उसे मार डालनेसे त्रैलोक्यका वध हो जाता है; इसलिये रक्षा करनी चाहिये, हिंसा नहीं।"
"When even a single being is protected, the three worlds are thereby protected; when it is slain, they are likewise slain — therefore one should protect, never kill."
एकस्मिन् रक्षिते जीवे (ekasmin rakṣite jīve) — "when a single being is protected,त्रैलोक्यं रक्षितं भवेत् (trailokyaṃ rakṣitaṃ bhavet) — the three worlds are protected;घातिते घातितं तद्वत् (ghātite ghātitaṃ tadvat) — when it is slain, they are likewise slain —तस्माद्रक्षेन्न घातयेत् (tasmādrakṣenna ghātayet) — therefore one should protect, not kill"
१८ अहिंसा परमो धर्मः पापमात्मप्रपीडनम् । अपराधीनता मुक्तिः स्वर्गोऽभिलषिताशनम् ॥ १८
ahiṃsā paramo dharmaḥ pāpamātmaprapīḍanam | aparādhīnatā muktiḥ svargo'bhilaṣitāśanam 18 ||
"अहिंसा ही परम धर्म है, अपनी आत्माको कष्ट देना पाप है, दूसरोंके अधीन न रहना ही मुक्ति है, और मनचाहा भोजन पाना ही स्वर्ग है।"
"Non-injury is the supreme dharma; the affliction of one's own self is sin; freedom from dependence on others is liberation; the eating of desired food is heaven."
अहिंसा परमो धर्मः (ahiṃsā paramo dharmaḥ) — "non-injury is the highest dharma;पापमात्मप्रपीडनम् (pāpamātmaprapīḍanam) — self-affliction is sin;अपराधीनता मुक्तिः (aparādhīnatā muktiḥ) — independence from others is liberation;स्वर्गोऽभिलषिताशनम् (svargo'bhilaṣitāśanam) — the eating of desired food is heaven"
१९ पूर्वसूरिभिरित्युक्तं सत्प्रमाणतया ध्रुवम् । तस्मान्न हिंसा कर्त्तव्या नरैर्नरकभीरुभिः ॥ १९
pūrvasūribhirityuktaṃ satpramāṇatayā dhruvam | tasmānna hiṃsā karttavyā narairnarakabhīrubhiḥ 19 ||
"प्राचीन विद्वानोंने इसे उत्तम प्रमाणके साथ निश्चित रूपसे कहा है; अतः नरकसे डरनेवाले मनुष्योंको हिंसा नहीं करनी चाहिये।"
"Thus have the ancient sages declared, as a firm and valid teaching; therefore men who fear hell should never commit violence."
पूर्वसूरिभिरित्युक्तं (pūrvasūribhirityuktaṃ) — "thus said by the ancient sages,सत्प्रमाणतया ध्रुवम् (satpramāṇatayā dhruvam) — as a certain and valid proof;तस्मान्न हिंसा कर्त्तव्या (tasmānna hiṃsā karttavyā) — therefore violence should not be committedनरैर्नरकभीरुभिः (narairnarakabhīrubhiḥ) — by men who fear hell"
२० न हिंसासदृशं पापं त्रैलोक्ये सचराचरे । हिंसको नरकं गच्छेत्स्वर्गं गच्छेदहिंसकः ॥ २०
na hiṃsāsadṛśaṃ pāpaṃ trailokye sacarācare | hiṃsako narakaṃ gacchetsvargaṃ gacchedahiṃsakaḥ 20 ||
"इस चराचर त्रैलोक्यमें हिंसाके समान कोई पाप नहीं है; हिंसक नरकमें जाता है और अहिंसक स्वर्गमें जाता है।"
"In the three worlds, with all their moving and unmoving beings, there is no sin equal to violence; the violent one goes to hell, the non-violent one goes to heaven."
न हिंसासदृशं पापं (na hiṃsāsadṛśaṃ pāpaṃ) — "there is no sin equal to violenceत्रैलोक्ये सचराचरे (trailokye sacarācare) — in the three worlds with all their moving and unmoving beings;हिंसको नरकं गच्छेत् (hiṃsako narakaṃ gacchet) — the violent one goes to hell,स्वर्गं गच्छेदहिंसकः (svargaṃ gacchedahiṃsakaḥ) — the non-violent one goes to heaven"
२१ सन्ति दानान्यनेकानि किं तैस्तुच्छफलप्रदैः । अभीतिसदृशं दानं परमेकमपीह न ॥ २१
santi dānānyanekāni kiṃ taistucchaphalapradaiḥ | abhītisadṛśaṃ dānaṃ paramekamapīha na 21 ||
"संसारमें अनेक प्रकारके दान हैं, परन्तु तुच्छ फल देनेवाले उन दानोंसे क्या लाभ? अभयदानके समान कोई श्रेष्ठ दान यहाँ नहीं है।"
"Many are the gifts that exist — but what use are those that yield only trifling fruit? Here there is not even one supreme gift equal to the gift of freedom from fear."
सन्ति दानान्यनेकानि (santi dānānyanekāni) — "many are the gifts that exist —किं तैस्तुच्छफलप्रदैः (kiṃ taistucchaphalapradaiḥ) — what use are those that yield trifling fruit?अभीतिसदृशं दानं (abhītisadṛśaṃ dānaṃ) — a gift equal to freedom from fear,परमेकमपीह न (paramekamapīha na) — not even one supreme [gift], exists here"
२२ इह चत्वारि दानानि प्रोक्तानि परमर्षिभिः । विचार्य नानाशास्त्राणि शर्मणेऽत्र परत्र च ॥ २२
iha catvāri dānāni proktāni paramarṣibhiḥ | vicārya nānāśāstrāṇi śarmaṇe'tra paratra ca 22 ||
"इस लोकमें महर्षियोंने विभिन्न शास्त्रोंका विचार करके इस लोक तथा परलोकमें सुख देनेवाले चार दानोंका वर्णन किया है।"
"Here, the great sages, having examined the various scriptures, have declared four gifts for happiness in this world and the next."
इह चत्वारि दानानि (iha catvāri dānāni) — "here, four gifts have beenप्रोक्तानि परमर्षिभिः (proktāni paramarṣibhiḥ) — declared by the great sages,विचार्य नानाशास्त्राणि (vicārya nānāśāstrāṇi) — having examined the various scriptures,शर्मणेऽत्र परत्र च (śarmaṇe'tra paratra ca) — for happiness here and in the hereafter"
२३ भीतेभ्यश्चाभयं देयं व्याधितेभ्यस्तथौषधम् । देया विद्यार्थिनां विद्या देयमन्नं क्षुधातुरे ॥ २३
bhītebhyaścābhayaṃ deyaṃ vyādhitebhyastathauṣadham | deyā vidyārthināṃ vidyā deyamannaṃ kṣudhāture 23 ||
"डरे हुओंको अभय देना चाहिये, रोगियोंको औषधि, विद्यार्थियोंको विद्या तथा भूखोंको अन्न देना चाहिये।"
"To the frightened, safety should be given; to the sick, medicine likewise; to seekers of learning, learning should be given; to the hunger-stricken, food should be given."
भीतेभ्यश्चाभयं देयं (bhītebhyaścābhayaṃ deyaṃ) — "to the frightened, safety should be given;व्याधितेभ्यस्तथौषधम् (vyādhitebhyastathauṣadham) — to the sick, medicine likewise;देया विद्यार्थिनां विद्या (deyā vidyārthināṃ vidyā) — to seekers of knowledge, knowledge should be given;देयमन्नं क्षुधातुरे (deyamannaṃ kṣudhāture) — to the hunger-afflicted, food should be given"
२४ यानि यानीह दानानि बहु मुन्युदितानि च । जीवाभयप्रदानस्य कलां नार्हन्ति षोडशीम् ॥ २४
yāni yānīha dānāni bahu munyuditāni ca | jīvābhayapradānasya kalāṃ nārhanti ṣoḍaśīm 24 ||
"मुनियोंने जितने भी दानोंका वर्णन किया है, वे सब मिलकर भी जीवको अभयदान देनेकी सोलहवीं कलाकी बराबरी नहीं कर सकते।"
"Whatever gifts, however many, have been spoken of by the sages, they are not worth even a sixteenth part of the gift of freedom from fear given to a living being."
यानि यानीह दानानि (yāni yānīha dānāni) — "whatever gifts there are here,बहु मुन्युदितानि च (bahu munyuditāni ca) — many, spoken of by sages —जीवाभयप्रदानस्य (jīvābhayapradānasya) — of the gift of freedom from fear to a living being,कलां नार्हन्ति षोडशीम् (kalāṃ nārhanti ṣoḍaśīm) — they are not worth a sixteenth part"
२५ अविचिन्त्यप्रभावं हि मणिमन्त्रौषधं बलम् । तदभ्यस्यं प्रयत्नेन नामार्थोपार्जनाय वै ॥ २९
avicintyaprabhāvaṃ hi maṇimantrauṣadhaṃ balam | tadabhyasyaṃ prayatnena nāmārthopārjanāya vai 25 ||
"मणि, मन्त्र तथा औषधिका प्रभाव अचिन्त्य होता है; उसे प्रयत्नपूर्वक अभ्यास करना चाहिये, यश तथा धन प्राप्त करनेके लिये।"
"The power of gems, spells, and medicines is of inconceivable force; that should be diligently practiced, indeed for the acquiring of fame and wealth."
अविचिन्त्यप्रभावं हि (avicintyaprabhāvaṃ hi) — "of inconceivable power indeedमणिमन्त्रौषधं बलम् (maṇimantrauṣadhaṃ balam) — is the strength of gems, spells, and medicines;तदभ्यस्यं प्रयत्नेन (tadabhyasyaṃ prayatnena) — that should be practiced with effort,नामार्थोपार्जनाय वै (nāmārthopārjanāya vai) — indeed for the acquiring of fame and wealth"
२६ अर्थानुपार्ज्य बहुशो द्वादशायतनानि वै । परितः परिपूज्यानि किमन्यैरिह पूजितैः ॥ २६
arthānupārjya bahuśo dvādaśāyatanāni vai | paritaḥ paripūjyāni kimanyairiha pūjitaiḥ 26 ||
"बहुत धन कमाकर केवल द्वादशायतनोंका ही चारों ओरसे पूजन करना चाहिये; अन्य किसीकी पूजासे क्या लाभ?"
"Having abundantly acquired wealth, the twelve seats [of the senses and mind] alone should be worshipped on every side; what use is there here in worshipping anything else?"
अर्थानुपार्ज्य बहुशो (arthānupārjya bahuśo) — "having acquired wealth abundantly,द्वादशायतनानि वै (dvādaśāyatanāni vai) — the twelve seats indeedपरितः परिपूज्यानि (paritaḥ paripūjyāni) — should be worshipped on every side;किमन्यैरिह पूजितैः (kimanyairiha pūjitaiḥ) — what use is there in worshipping other things here?"
२७ पञ्चकर्मेन्द्रियग्रामाः पञ्च बुद्धीन्द्रियाणि च । मनो बुद्धिरिह प्रोक्तं द्वादशायतनं शुभम् ॥ २७
pañcakarmendriyagrāmāḥ pañca buddhīndriyāṇi ca | mano buddhiriha proktaṃ dvādaśāyatanaṃ śubham 27 ||
"पाँच कर्मेन्द्रियाँ, पाँच ज्ञानेन्द्रियाँ तथा मन और बुद्धि — यही शुभ द्वादशायतन कहा गया है।"
"The five organs of action, the five organs of knowledge, and, together with them, mind and intellect — these here are declared to be the twelve auspicious seats."
पञ्चकर्मेन्द्रियग्रामाः (pañcakarmendriyagrāmāḥ) — "the five organs of action,पञ्च बुद्धीन्द्रियाणि च (pañca buddhīndriyāṇi ca) — and the five organs of knowledge,मनो बुद्धिरिह प्रोक्तं (mano buddhiriha proktaṃ) — [along with] mind and intellect, are here declared —द्वादशायतनं शुभम् (dvādaśāyatanaṃ śubham) — the auspicious twelve seats"
२८ इहैव स्वर्गनरकौ प्राणिनां नान्यतः क्वचित् । सुखं स्वर्गः समाख्यातो दुःखं नरकमेव हि ॥ २८
ihaiva svarganarakau prāṇināṃ nānyataḥ kvacit | sukhaṃ svargaḥ samākhyāto duḥkhaṃ narakameva hi 28 ||
"प्राणियोंके लिये स्वर्ग-नरक यहीं हैं, अन्यत्र कहीं नहीं; सुखको ही स्वर्ग और दुःखको ही नरक कहा गया है।"
"Right here alone, for living beings, are heaven and hell — nowhere else at all. Pleasure is called heaven; pain, indeed, is hell itself."
इहैव स्वर्गनरकौ (ihaiva svarganarakau) — "right here alone are heaven and hellप्राणिनां नान्यतः क्वचित् (prāṇināṃ nānyataḥ kvacit) — for beings, nowhere else;सुखं स्वर्गः समाख्यातो (sukhaṃ svargaḥ samākhyāto) — pleasure is called heaven,दुःखं नरकमेव हि (duḥkhaṃ narakameva hi) — and pain is indeed hell itself"
२९ सुखेषु भुज्यमानेषु यत्स्याद्देहविसर्ज्जनम् । अयमेव परो मोक्षो विज्ञेयस्तत्त्वचिन्तकैः ॥ २९
sukheṣu bhujyamāneṣu yatsyāddehavisarjjanam | ayameva paro mokṣo vijñeyastattvacintakaiḥ 29 ||
"सुखोंका भोग करते हुए ही जो शरीरका त्याग हो जाता है, तत्त्वचिन्तकोंको इसीको परम मोक्ष समझना चाहिये।"
"That giving-up of the body which happens while pleasures are still being enjoyed — this alone should be known by the philosophers as the supreme liberation."
सुखेषु भुज्यमानेषु (sukheṣu bhujyamāneṣu) — "while pleasures are being enjoyed,यत्स्याद्देहविसर्ज्जनम् (yatsyāddehavisarjjanam) — the abandoning of the body that occurs then —अयमेव परो मोक्षो (ayameva paro mokṣo) — this alone is the supreme liberation,विज्ञेयस्तत्त्वचिन्तकैः (vijñeyastattvacintakaiḥ) — to be known [as such] by the philosophers"
३० वासनासहिते क्लेशसमुच्छेदे सति ध्रुवम् । अज्ञानोपरमो मोक्षो विज्ञेयस्तत्त्वचिन्तकैः ॥ ३०
vāsanāsahite kleśasamucchede sati dhruvam | ajñānoparamo mokṣo vijñeyastattvacintakaiḥ 30 ||
"वासनासहित समस्त क्लेशोंका पूर्णतः नाश होनेपर, अज्ञानके शमनको ही तत्त्वचिन्तकोंको मोक्ष समझना चाहिये।"
"When the afflictions, together with their latent impressions, are certainly rooted out — that cessation of ignorance is liberation, so should the philosophers know it."
वासनासहिते क्लेश- (vāsanāsahite kleśa-) — "when, along with their latent impressions,समुच्छेदे सति ध्रुवम् (samucchede sati dhruvam) — the afflictions are certainly rooted out —अज्ञानोपरमो मोक्षो (ajñānoparamo mokṣo) — the cessation of ignorance is liberation,विज्ञेयस्तत्त्वचिन्तकैः (vijñeyastattvacintakaiḥ) — to be known [as such] by the philosophers"
३१ प्रामाणिकी श्रुतिरियं प्रोच्यते वेदवादिभिः । न हिंस्यात्सर्वभूतानि नान्या हिंसाप्रवर्तिका ॥ ३१
prāmāṇikī śrutiriyaṃ procyate vedavādibhiḥ | na hiṃsyātsarvabhūtāni nānyā hiṃsāpravartikā 31 ||
"वेदवेत्ता इसी श्रुतिको प्रामाणिक कहते हैं — किसी भी प्राणीकी हिंसा न करे; हिंसामें प्रवृत्त करनेवाली अन्य कोई श्रुति नहीं है।"
"This alone is proclaimed the authoritative scripture by those who speak of the Veda: 'Let no being be harmed' — no other scripture truly urges violence."
प्रामाणिकी श्रुतिरियं (prāmāṇikī śrutiriyaṃ) — "this scripture alone is called authoritativeप्रोच्यते वेदवादिभिः (procyate vedavādibhiḥ) — by those who speak of the Veda:न हिंस्यात्सर्वभूतानि (na hiṃsyātsarvabhūtāni) — "let one not harm any being" —नान्या हिंसाप्रवर्तिका (nānyā hiṃsāpravartikā) — no other scripture urges violence"
३२ अग्निष्टोमीयमिति या भ्रामिका साऽसतामिह । न सा प्रमाणं ज्ञातॄणां पश्वालम्भनकारिका ॥ ३२
agniṣṭomīyamiti yā bhrāmikā sā'satāmiha | na sā pramāṇaṃ jñātṝṇāṃ paśvālambhanakārikā 32 ||
"अग्निष्टोम आदिसे सम्बन्धित जो श्रुति है, वह भ्रामक तथा असज्जनोंके लिये है; पशुबलिका विधान करनेवाली वह श्रुति ज्ञानियोंके लिये प्रमाण नहीं है।"
"The scripture pertaining to the Agniṣṭoma [sacrifice] is a delusion, [given] here only for the wicked; that prescription for the slaughter of animals holds no authority for those who truly know."
अग्निष्टोमीयमिति या (agniṣṭomīyamiti yā) — "the [scripture] which pertains to the Agniṣṭoma,भ्रामिका साऽसतामिह (bhrāmikā sā'satāmiha) — that is deluding, [meant] here for the wicked;न सा प्रमाणं ज्ञातॄणां (na sā pramāṇaṃ jñātṝṇāṃ) — it is no authority for those who truly know —पश्वालम्भनकारिका (paśvālambhanakārikā) — the one prescribing the slaughter of animals"
३३ वृक्षांश्छित्वा पशून् हत्वा कृत्वा रुधिरकर्द्दमम् । दग्ध्वा वह्नौ तिलाज्यादि चित्रं स्वर्गोऽभिलष्यते ॥ ३३
vṛkṣāṃśchitvā paśūn hatvā kṛtvā rudhirakarddamam | dagdhvā vahnau tilājyādi citraṃ svargo'bhilaṣyate 33 ||
"वृक्षोंको काटकर, पशुओंको मारकर, रुधिरकी कीच बनाकर तथा आगमें तिल-घी आदि जलाकर — यह बड़े आश्चर्यकी बात है कि लोग स्वर्गकी अभिलाषा करते हैं।"
"Felling trees, slaying animals, making a mire of blood, burning sesame and ghee in the fire — astonishing, that heaven should be sought by such means!"
वृक्षांश्छित्वा पशून् हत्वा (vṛkṣāṃśchitvā paśūn hatvā) — "felling trees, slaying animals,कृत्वा रुधिरकर्द्दमम् (kṛtvā rudhirakarddamam) — making a mire of blood,दग्ध्वा वह्नौ तिलाज्यादि (dagdhvā vahnau tilājyādi) — and burning sesame, ghee, and the like in fire —चित्रं स्वर्गोऽभिलष्यते (citraṃ svargo'bhilaṣyate) — astonishingly, heaven is thereby desired!"
३४ इत्येवं स्वमतं प्रोच्य यतिस्त्रिपुरनायकम् । श्रावयित्वाखिलान् पौरानुवाच पुनरादरात् ॥ ३४
ityevaṃ svamataṃ procya yatistripuranāyakam | śrāvayitvākhilān paurānuvāca punarādarāt 34 ||
इस प्रकार अपना मत त्रिपुरके स्वामीको सुनाकर, वह यति समस्त नगरवासियोंको भी सुनाकर पुनः आदरपूर्वक बोलने लगा।
Having thus proclaimed his own doctrine to the lord of Tripura, the ascetic then made all the citizens hear it as well, and spoke again with respect.
इत्येवं स्वमतं प्रोच्य (ityevaṃ svamataṃ procya) — having thus proclaimed his own doctrineयतिस्त्रिपुरनायकम् (yatistripuranāyakam) — to the lord of Tripura, the ascetic,श्रावयित्वाखिलान् पौरान् (śrāvayitvākhilān paurān) — having made all the citizens hear it,उवाच पुनरादरात् (uvāca punarādarāt) — spoke again with respect
३५ दृष्टार्थप्रत्ययकरान्देहसौख्यैकसाधकान् । बौद्धागमविनिर्दिष्टान्धर्मान्वेदपरांस्ततः ॥ ३५
dṛṣṭārthapratyayakarāndehasaukhyaikasādhakān | bauddhāgamavinirdiṣṭāndharmānvedaparāṃstataḥ 35 ||
प्रत्यक्ष फलपर विश्वास उत्पन्न करनेवाले, केवल देहसुख सिद्ध करनेवाले, वेदविरुद्ध तथा बौद्ध आदि आगमोंमें बताये गये धर्मोंका उसने पुनः वर्णन किया।
Teachings that produced conviction only through visible, immediate results, that accomplished nothing beyond bodily pleasure, and that were set forth in heterodox scriptures, contrary to the dharma of the Veda — these he then went on to expound.
दृष्टार्थप्रत्ययकरान् (dṛṣṭārthapratyayakarān) — [teachings] producing conviction through visible results,देहसौख्यैकसाधकान् (dehasaukhyaikasādhakān) — accomplishing only bodily pleasure,बौद्धागमविनिर्दिष्टान् (bauddhāgamavinirdiṣṭān) — set forth in heterodox scriptures,धर्मान्वेदपरांस्ततः (dharmānvedaparāṃstataḥ) — contrary to Vedic dharma, he then [proceeded to expound]
३६ आनन्दं ब्रह्मणो रूपं श्रुत्यैवं यन्निगद्यते । तत्तथैवेह मन्तव्यं मिथ्या नानात्वकल्पना ॥ ३६
ānandaṃ brahmaṇo rūpaṃ śrutyaivaṃ yannigadyate | tattathaiveha mantavyaṃ mithyā nānātvakalpanā 36 ||
"श्रुति जो यह कहती है कि आनन्द ही ब्रह्माका स्वरूप है, वह वैसा ही मानना चाहिये; नानात्वकी कल्पना मिथ्या है।"
"'Bliss is the very form of Brahman' — as scripture thus declares, so should it be understood, exactly so; the notion of any diversity [in the highest reality] is a falsehood."
आनन्दं ब्रह्मणो रूपं (ānandaṃ brahmaṇo rūpaṃ) — "that bliss is the form of Brahman —श्रुत्यैवं यन्निगद्यते (śrutyaivaṃ yannigadyate) — as it is thus declared by scripture,तत्तथैवेह मन्तव्यं (tattathaiveha mantavyaṃ) — that should be held to be so, precisely;मिथ्या नानात्वकल्पना (mithyā nānātvakalpanā) — the notion of diversity is false"
३७ यावत्स्वस्थमिदं वर्ष्म यावन्नेन्द्रियविक्लवः । यावज्जरा च दूरेऽस्ति तावत्सौख्यं प्रसाधयेत् ॥ ३७
yāvatsvasthamidaṃ varṣma yāvannendriyaviklavaḥ | yāvajjarā ca dūre'sti tāvatsaukhyaṃ prasādhayet 37 ||
"जबतक यह शरीर स्वस्थ है, जबतक इन्द्रियाँ निर्बल नहीं हुई हैं और जबतक वृद्धावस्था दूर है, तबतक सुखका उपार्जन करते रहना चाहिये।"
"As long as this body remains healthy, as long as the senses are not impaired, and as long as old age is still far off — so long should one busy oneself in procuring pleasure."
यावत्स्वस्थमिदं वर्ष्म (yāvatsvasthamidaṃ varṣma) — "as long as this body is healthy,यावन्नेन्द्रियविक्लवः (yāvannendriyaviklavaḥ) — as long as the senses are not impaired,यावज्जरा च दूरेऽस्ति (yāvajjarā ca dūre'sti) — and as long as old age is far off,तावत्सौख्यं प्रसाधयेत् (tāvatsaukhyaṃ prasādhayet) — so long should one procure pleasure"
३८ अस्वास्थ्येन्द्रियवैकल्ये वार्द्धके तु कुतः सुखम् । शरीरमपि दातव्यमर्थिभ्योऽतः सुखेप्सुभिः ॥ ३८
asvāsthyendriyavaikalye vārddhake tu kutaḥ sukham | śarīramapi dātavyamarthibhyo'taḥ sukhepsubhiḥ 38 ||
"अस्वस्थ होनेपर, इन्द्रियाँ शिथिल होनेपर और वृद्धावस्था आनेपर सुख कहाँसे मिलेगा? इसलिये सुख चाहनेवालोंको याचकोंको अपना शरीर भी दे देना चाहिये।"
"In ill health, with faculties impaired, and in old age — from where would pleasure then come? Therefore, those who desire pleasure should give away even the body itself to those who ask."
अस्वास्थ्येन्द्रियवैकल्ये (asvāsthyendriyavaikalye) — "in ill health, with the senses impaired,वार्द्धके तु कुतः सुखम् (vārddhake tu kutaḥ sukham) — and in old age, whence comes pleasure?शरीरमपि दातव्यम् (śarīramapi dātavyam) — even the body itself should be given awayअर्थिभ्योऽतः सुखेप्सुभिः (arthibhyo'taḥ sukhepsubhiḥ) — to petitioners, therefore, by those who desire pleasure"
३९ याचमानमनोवृत्तिप्रीणने यस्य नो जनिः । तेन भूर्भारवत्येषा समुद्रागद्रुमैर्न हि ॥ ३९
yācamānamanovṛttiprīṇane yasya no janiḥ | tena bhūrbhāravatyeṣā samudrāgadrumairna hi 39 ||
"जिसका जन्म माँगनेवालोंकी इच्छा पूरी करनेके लिये नहीं हुआ, उसीसे यह पृथ्वी भारयुक्त है, समुद्रों, पर्वतों और वृक्षोंसे नहीं।"
"By him alone whose birth is not for the satisfying of a petitioner's desire is this earth truly burdened — not by its oceans, mountains, and trees."
याचमानमनोवृत्ति- (yācamānamanovṛtti-) — "by him whose birth is notप्रीणने यस्य नो जनिः (prīṇane yasya no janiḥ) — for satisfying the disposition of those who beg,तेन भूर्भारवत्येषा (tena bhūrbhāravatyeṣā) — by him alone is this earth burdened —समुद्रागद्रुमैर्न हि (samudrāgadrumairna hi) — not indeed by oceans, mountains, or trees"
४० सत्वरं गत्वरो देहः सञ्चयाः सपरिक्षयाः । इति विज्ञाय विज्ञाता देहसौख्यं प्रसाधयेत् ॥ ४०
satvaraṃ gatvaro dehaḥ sañcayāḥ saparikṣayāḥ | iti vijñāya vijñātā dehasaukhyaṃ prasādhayet 40 ||
"यह शरीर शीघ्र ही नष्ट होनेवाला है और संचित धन भी नष्ट होनेवाला है — ऐसा जानकर बुद्धिमान् मनुष्यको देहसुखका साधन करते रहना चाहिये।"
"The body is quickly passing away, and every accumulation is bound to perish — knowing this, the wise one should busy himself in procuring bodily pleasure."
सत्वरं गत्वरो देहः (satvaraṃ gatvaro dehaḥ) — "the body is swiftly passing away,सञ्चयाः सपरिक्षयाः (sañcayāḥ saparikṣayāḥ) — and accumulations are bound to perish —इति विज्ञाय विज्ञाता (iti vijñāya vijñātā) — knowing this, the wise oneदेहसौख्यं प्रसाधयेत् (dehasaukhyaṃ prasādhayet) — should procure bodily pleasure"
४१ श्ववायसकृमीणां च प्रातर्भोज्यमिदं वपुः । भस्मान्तं तच्छरीरं च वेदे सत्यं प्रपठ्यते ॥ ४१
śvavāyasakṛmīṇāṃ ca prātarbhojyamidaṃ vapuḥ | bhasmāntaṃ taccharīraṃ ca vede satyaṃ prapaṭhyate 41 ||
"यह शरीर कुत्तों, कौओं तथा कीड़ोंका प्रातःकालीन भोजन है, और यह शरीर अन्तमें भस्म हो जाता है — यह सत्य वेदमें ही कहा गया है।"
"This body is the morning meal of dogs, crows, and worms; and that this same body ends only in ashes is truly declared in the Veda."
श्ववायसकृमीणां च (śvavāyasakṛmīṇāṃ ca) — "of dogs, crows, and worms,प्रातर्भोज्यमिदं वपुः (prātarbhojyamidaṃ vapuḥ) — this body is the morning meal;भस्मान्तं तच्छरीरं च (bhasmāntaṃ taccharīraṃ ca) — and that this body ends in ashes,वेदे सत्यं प्रपठ्यते (vede satyaṃ prapaṭhyate) — is truly declared in the Veda"
४२ मुधा जातिविकल्पोऽयं लोकेषु परिकल्प्यते । मानुष्ये सति सामान्ये कोऽधमः कोऽथ चोत्तमः ॥ ४२
mudhā jātivikalpo'yaṃ lokeṣu parikalpyate | mānuṣye sati sāmānye ko'dhamaḥ ko'tha cottamaḥ 42 ||
"संसारमें यह जातिभेदकी कल्पना व्यर्थ ही की गयी है; मनुष्यता सबमें समान होनेपर कौन नीच है और कौन श्रेष्ठ?"
"This notion of birth-distinction is idly contrived among men; humanity being common to all, who indeed is low, and who is high?"
मुधा जातिविकल्पोऽयं (mudhā jātivikalpo'yaṃ) — "this notion of birth-distinctionलोकेषु परिकल्प्यते (lokeṣu parikalpyate) — is idly contrived among men;मानुष्ये सति सामान्ये (mānuṣye sati sāmānye) — humanity itself being common [to all],कोऽधमः कोऽथ चोत्तमः (ko'dhamaḥ ko'tha cottamaḥ) — who then is lowest, and who is highest?"
४३ ब्रह्मादिसृष्टिरेषेति प्रोच्यते वृद्धपूरुषैः । तस्य जातौ सुतौ दक्षमरीची चेति विश्रुतौ ॥ ४३
brahmādisṛṣṭireṣeti procyate vṛddhapūruṣaiḥ | tasya jātau sutau dakṣamarīcī ceti viśrutau 43 ||
"यह सृष्टि ब्रह्मासे आरम्भ हुई — ऐसा प्राचीन पुरुष कहते हैं; उनके दो पुत्र दक्ष तथा मरीचिके नामसे विख्यात हुए।"
"This creation begins with Brahmā — so it is told by the ancient sages; to him were born two sons, renowned as Dakṣa and Marīci."
ब्रह्मादिसृष्टिरेषेति (brahmādisṛṣṭireṣeti) — "this creation began with Brahmā —प्रोच्यते वृद्धपूरुषैः (procyate vṛddhapūruṣaiḥ) — so it is declared by the ancient sages;तस्य जातौ सुतौ (tasya jātau sutau) — born to him were two sons,दक्षमरीची चेति विश्रुतौ (dakṣamarīcī ceti viśrutau) — renowned as Dakṣa and Marīci"
४४ मारीचेन कश्यपेन दक्षकन्याः सुलोचनाः । धर्मेण किल मार्गेण परिणीतास्त्रयोदश ॥ ४४
mārīcena kaśyapena dakṣakanyāḥ sulocanāḥ | dharmeṇa kila mārgeṇa pariṇītāstrayodaśa 44 ||
"मरीचिपुत्र कश्यपने दक्षकी तेरह सुन्दर कन्याओंसे धर्मपूर्वक ही विवाह किया था।"
"Thirteen of the fair-eyed daughters of Dakṣa were, indeed by the righteous path, married to Kaśyapa, the son of Marīci."
मारीचेन कश्यपेन (mārīcena kaśyapena) — "by Kaśyapa, the son of Marīci,दक्षकन्याः सुलोचनाः (dakṣakanyāḥ sulocanāḥ) — the fair-eyed daughters of Dakṣa,धर्मेण किल मार्गेण (dharmeṇa kila mārgeṇa) — indeed by the righteous path,परिणीतास्त्रयोदश (pariṇītāstrayodaśa) — thirteen of them, were married"
४५ अपीदानीन्तनैर्मर्त्यैरल्पबुद्धिपराक्रमैः । अपि गम्यस्त्वगम्योऽयं विचारः क्रियते मुधा ॥ ४५
apīdānīntanairmartyairalpabuddhiparākramaiḥ | api gamyastvagamyo'yaṃ vicāraḥ kriyate mudhā 45 ||
"फिर भी आजके अल्पबुद्धि तथा अल्पपराक्रमवाले मनुष्योंद्वारा — यह गम्य है, यह अगम्य है — ऐसा विचार व्यर्थ ही किया जाता है।"
"Yet by the mortals of today, of scant intellect and small prowess, this deliberation — 'this one is approachable, that one is not' — is carried on all in vain."
अपीदानीन्तनैर्मर्त्यैर् (apīdānīntanairmartyair) — "yet by mortals of the present day,अल्पबुद्धिपराक्रमैः (alpabuddhiparākramaiḥ) — of scant intellect and prowess,अपि गम्यस्त्वगम्योऽयं (api gamyastvagamyo'yaṃ) — "this one is approachable, this one is not" —विचारः क्रियते मुधा (vicāraḥ kriyate mudhā) — such deliberation is made, [but only] in vain"
४६ मुखबाहूरुसञ्जातं चातुर्वर्ण्यं सहोदितम् । कल्पनेयं कृता पूर्वैर्न घटेत विचारतः ॥ ४६
mukhabāhūrusañjātaṃ cāturvarṇyaṃ sahoditam | kalpaneyaṃ kṛtā pūrvairna ghaṭeta vicārataḥ 46 ||
"मुख, बाहु, जंघा तथा चरणसे उत्पन्न कही जानेवाली यह चार वर्णोंकी कल्पना, पूर्वजोंद्वारा रची गयी होनेपर भी, विचार करनेपर ठीक नहीं बैठती।"
"The four castes, proclaimed as born together from mouth, arms, thighs, and feet — this notion, though contrived by the ancients, does not hold up under scrutiny."
मुखबाहूरुसञ्जातं (mukhabāhūrusañjātaṃ) — "born together from mouth, arms, thighs, [and feet]चातुर्वर्ण्यं सहोदितम् (cāturvarṇyaṃ sahoditam) — — the four castes, thus proclaimed;कल्पनेयं कृता पूर्वैर् (kalpaneyaṃ kṛtā pūrvair) — this notion, contrived by the ancients,न घटेत विचारतः (na ghaṭeta vicārataḥ) — does not hold up under scrutiny"
४७ एकस्यां च तनौ जाता एकस्माद्यदि वा क्वचित् । चत्वारस्तनयास्तत्किं भिन्नवर्णत्वमाप्नुयुः ॥ ४७
ekasyāṃ ca tanau jātā ekasmādyadi vā kvacit | catvārastanayāstatkiṃ bhinnavarṇatvamāpnuyuḥ 47 ||
"एक ही शरीरसे अथवा एक ही पितासे उत्पन्न चार पुत्र भिन्न-भिन्न वर्णके किस प्रकार हो सकते हैं?"
"If four sons were born from a single body, or in any case from a single father — how could they come to belong to different castes?"
एकस्यां च तनौ जाता (ekasyāṃ ca tanau jātā) — "if born from a single body,एकस्माद्यदि वा क्वचित् (ekasmādyadi vā kvacit) — or if indeed from a single [father] anywhere,चत्वारस्तनयास्तत्किं (catvārastanayāstatkiṃ) — how then could four sonsभिन्नवर्णत्वमाप्नुयुः (bhinnavarṇatvamāpnuyuḥ) — come to possess different castes?"
४८ वर्णावर्णविभागोऽयं तस्मान्न प्रतिभासते । अतो भेदो न मन्तव्यो मानुष्ये केनचित्क्वचित् ॥ ४८
varṇāvarṇavibhāgo'yaṃ tasmānna pratibhāsate | ato bhedo na mantavyo mānuṣye kenacitkvacit 48 ||
"अतः यह वर्ण-अवर्णका विभाजन सिद्ध नहीं होता; इसलिये मनुष्योंमें किसी भी प्रकारका भेद कहीं भी नहीं मानना चाहिये।"
"This division into caste and non-caste, therefore, does not stand valid; hence no distinction should be held among human beings, by anyone, anywhere."
वर्णावर्णविभागोऽयं (varṇāvarṇavibhāgo'yaṃ) — "this division into caste and non-caste,तस्मान्न प्रतिभासते (tasmānna pratibhāsate) — therefore, does not appear valid;अतो भेदो न मन्तव्यो (ato bhedo na mantavyo) — hence no distinction should be heldमानुष्ये केनचित्क्वचित् (mānuṣye kenacitkvacit) — among humankind, by anyone, anywhere"
४९ इत्थमाभाष्य दैत्येशं पौरांश्च स यतिर्मुने । सशिष्यो वेदधर्मांश्च नाशयामास चादरात् ॥ ४९
itthamābhāṣya daityeśaṃ paurāṃśca sa yatirmune | saśiṣyo vedadharmāṃśca nāśayāmāsa cādarāt 49 ||
हे मुने! इस प्रकार दैत्यराज तथा नागरिकोंसे कहकर, वह यति अपने शिष्योंके सहित बड़े आदरसे वेदधर्मोंका नाश करने लगा।
O sage, having thus addressed the demon-king and the citizens, that ascetic, together with his disciples, diligently set about destroying the dharmas of the Veda.
इत्थमाभाष्य दैत्येशं (itthamābhāṣya daityeśaṃ) — "having thus addressed the lord of demonsपौरांश्च स यतिर्मुने (paurāṃśca sa yatirmune) — and the citizens, O sage, that ascetic,सशिष्यो वेदधर्मांश्च (saśiṣyo vedadharmāṃśca) — together with his disciples, the dharmas of the Vedaनाशयामास चादरात् (nāśayāmāsa cādarāt) — proceeded diligently to destroy"
५० स्त्रीधर्मं खण्डयामास पातिव्रत्यपरं महत् । जितेन्द्रियत्वं सर्वेषां पुरुषाणां तथैव सः ॥ ५०
strīdharmaṃ khaṇḍayāmāsa pātivratyaparaṃ mahat | jitendriyatvaṃ sarveṣāṃ puruṣāṇāṃ tathaiva saḥ 50 ||
उसने पातिव्रत्यरूपी स्त्रियोंके महान् धर्मको खण्डित कर दिया, तथा उसी प्रकार सभी पुरुषोंके इन्द्रियसंयमको भी नष्ट कर दिया।
He broke down the great dharma of women centered on devotion to their husbands, and likewise the self-mastery of all men.
स्त्रीधर्मं खण्डयामास (strīdharmaṃ khaṇḍayāmāsa) — he broke down the dharma of women,पातिव्रत्यपरं महत् (pātivratyaparaṃ mahat) — the great [duty] centered on devotion to one's husband,जितेन्द्रियत्वं सर्वेषां (jitendriyatvaṃ sarveṣāṃ) — and the self-mastery of allपुरुषाणां तथैव सः (puruṣāṇāṃ tathaiva saḥ) — men, likewise, he [broke down]
५१ देवधर्मान्विशेषेण श्राद्धधर्मांस्तथैव च । मखधर्मान् व्रतादींश्च तीर्थश्राद्धं विशेषतः ॥ ५१
devadharmānviśeṣeṇa śrāddhadharmāṃstathaiva ca | makhadharmān vratādīṃśca tīrthaśrāddhaṃ viśeṣataḥ 51 ||
उसने विशेषरूपसे देवधर्मोंको, तथा उसी प्रकार श्राद्धधर्मोंको, यज्ञधर्मोंको, व्रत आदिको और विशेषतः तीर्थश्राद्धको नष्ट कर दिया।
He destroyed the dharmas owed to the gods in particular, and likewise the dharmas of the ancestral rites, the dharmas of sacrifice, vows, and the rest, and above all the śrāddha rites performed at holy fords.
देवधर्मान्विशेषेण (devadharmānviśeṣeṇa) — [he destroyed] especially the dharmas owed to the gods,श्राद्धधर्मांस्तथैव च (śrāddhadharmāṃstathaiva ca) — and likewise the dharmas of the ancestral offerings,मखधर्मान् व्रतादींश्च (makhadharmān vratādīṃśca) — the dharmas of sacrifice, vows, and the like,तीर्थश्राद्धं विशेषतः (tīrthaśrāddhaṃ viśeṣataḥ) — and especially the śrāddha rites performed at holy fords
५२ शिवपूजां विशेषेण लिङ्गाराधनपूर्विकाम् । विष्णुसूर्यगणेशादिपूजनं विधिपूर्वकम् ॥ ५२
śivapūjāṃ viśeṣeṇa liṅgārādhanapūrvikām | viṣṇusūryagaṇeśādipūjanaṃ vidhipūrvakam 52 ||
विशेषरूपसे लिंगाराधनपूर्वक शिवपूजाको, तथा विधिपूर्वक विष्णु, सूर्य, गणेश आदिकी पूजाको भी उसने नष्ट कर दिया।
Especially the worship of Śiva, beginning with the veneration of the liṅga, and the duly performed worship of Viṣṇu, Sūrya, Gaṇeśa, and other deities.
शिवपूजां विशेषेण (śivapūjāṃ viśeṣeṇa) — [he destroyed] especially the worship of Śiva,लिङ्गाराधनपूर्विकाम् (liṅgārādhanapūrvikām) — beginning with the veneration of the liṅga,विष्णुसूर्यगणेशादि- (viṣṇusūryagaṇeśādi-) — and the worship of Viṣṇu, Sūrya, Gaṇeśa, and others,पूजनं विधिपूर्वकम् (pūjanaṃ vidhipūrvakam) — performed according to proper rite
५३ स्नानदानादिकं सर्वं पर्वकाले विशेषतः । खण्डयामास स यतिर्मायी मायाविनां वरः ॥ ५३
snānadānādikaṃ sarvaṃ parvakāle viśeṣataḥ | khaṇḍayāmāsa sa yatirmāyī māyāvināṃ varaḥ 53 ||
स्नान, दान आदि समस्त कर्मोंको, विशेषरूपसे पर्वकालमें किये जानेवाले कर्मोंको, वह मायावी यति, मायावियोंमें श्रेष्ठ, खण्डित करता गया।
Ablution, gift-giving, and all such observances, especially those performed on sacred occasions — all these that ascetic, the deceiver, foremost among deceivers, broke down.
स्नानदानादिकं सर्वं (snānadānādikaṃ sarvaṃ) — ablution, gift-giving, and all such [observances],पर्वकाले विशेषतः (parvakāle viśeṣataḥ) — especially those performed on sacred occasions —खण्डयामास स यतिर् (khaṇḍayāmāsa sa yatir) — that ascetic broke them down,मायी मायाविनां वरः (māyī māyāvināṃ varaḥ) — the deceiver, foremost among deceivers
५४ किं बहूक्तेन विप्रेन्द्र त्रिपुरे तेन मायिना । वेदधर्माश्च ये केचित्ते सर्वे दूरतः कृताः ॥ ५४
kiṃ bahūktena viprendra tripure tena māyinā | vedadharmāśca ye kecitte sarve dūrataḥ kṛtāḥ 54 ||
हे विप्रेन्द्र! अधिक कहनेसे क्या लाभ? त्रिपुरमें जितने भी वेदधर्म थे, उस मायावीने उन सबको दूर कर दिया।
O chief of brāhmaṇas, what use in saying more? Whatever Vedic dharmas there were in Tripura, all of them were, by that deceiver, driven far away.
किं बहूक्तेन विप्रेन्द्र (kiṃ bahūktena viprendra) — "what use, O chief of brāhmaṇas, in saying much more?त्रिपुरे तेन मायिना (tripure tena māyinā) — in Tripura, by that deceiver,वेदधर्माश्च ये केचित् (vedadharmāśca ye kecit) — whatever Vedic dharmas there were,ते सर्वे दूरतः कृताः (te sarve dūrataḥ kṛtāḥ) — all of them were driven far away"
५५ यतिधर्माश्रयाः सर्वा मोहितास्त्रिपुराङ्गनाः । भर्तृशुश्रूषणवतीं विजहुर्मतिमुत्तमाम् ॥ ५५
yatidharmāśrayāḥ sarvā mohitāstripurāṅganāḥ | bhartṛśuśrūṣaṇavatīṃ vijahurmatimuttamām 55 ||
उस यतिके धर्मका आश्रय लेकर त्रिपुरकी सभी स्त्रियाँ मोहित हो गयीं और उन्होंने पतिसेवामें रत उत्तम बुद्धिका त्याग कर दिया।
Taking refuge in the ascetic's doctrine, all the women of Tripura, now deluded, abandoned their excellent resolve to devotedly serve their husbands.
यतिधर्माश्रयाः सर्वा (yatidharmāśrayāḥ sarvā) — having taken refuge in the ascetic's doctrine, allमोहितास्त्रिपुराङ्गनाः (mohitāstripurāṅganāḥ) — the women of Tripura, [now] deluded,भर्तृशुश्रूषणवतीं (bhartṛśuśrūṣaṇavatīṃ) — the excellent resolve devoted to service of their husbandsविजहुर्मतिमुत्तमाम् (vijahurmatimuttamām) — they abandoned
५६ अभ्यस्याकर्षणीं विद्यां वशीकृत्यमयीमपि । पुरुषाः सफलीचक्रुः परदारेषु मोहिताः ॥ ५६
abhyasyākarṣaṇīṃ vidyāṃ vaśīkṛtyamayīmapi | puruṣāḥ saphalīcakruḥ paradāreṣu mohitāḥ 56 ||
आकर्षण तथा वशीकरणविद्याका अभ्यास करके मोहित हुए पुरुष दूसरोंकी स्त्रियोंमें अपने मनोरथ सफल करने लगे।
Having practiced the arts of attraction and subjugation, men, infatuated, achieved their desires with the wives of other men.
अभ्यस्याकर्षणीं विद्यां (abhyasyākarṣaṇīṃ vidyāṃ) — having practiced the art of attractionवशीकृत्यमयीमपि (vaśīkṛtyamayīmapi) — and likewise that of subjugation,पुरुषाः सफलीचक्रुः (puruṣāḥ saphalīcakruḥ) — men accomplished [their desires]परदारेषु मोहिताः (paradāreṣu mohitāḥ) — infatuated with the wives of others
५७ अन्तः पुरचरा नार्यस्तथा राजकुमारकाः । पौराः पुराङ्गनाश्चापि सर्वे तैश्च विमोहिताः ॥ ५७
antaḥ puracarā nāryastathā rājakumārakāḥ | paurāḥ purāṅganāścāpi sarve taiśca vimohitāḥ 57 ||
अन्तःपुरकी स्त्रियाँ, राजकुमार, नगरवासी तथा नगरकी स्त्रियाँ — सभी उनसे पूर्णतः मोहित हो गये।
The women who moved within the palace, the princes, the citizens, and the women of the city as well — all of them were utterly deluded by these [teachings].
अन्तः पुरचरा नार्यस् (antaḥ puracarā nāryas) — the women who moved within the palace,तथा राजकुमारकाः (tathā rājakumārakāḥ) — and the princes as well,पौराः पुराङ्गनाश्चापि (paurāḥ purāṅganāścāpi) — the citizens and the women of the city too —सर्वे तैश्च विमोहिताः (sarve taiśca vimohitāḥ) — all of them were utterly deluded by them
५८ एवं पौरेषु सर्वेषु निजधर्मेषु सर्वथा । पराङ्मुखेषु जातेषु प्रोल्ललास वृषेतरः ॥ ५८
evaṃ paureṣu sarveṣu nijadharmeṣu sarvathā | parāṅmukheṣu jāteṣu prollalāsa vṛṣetaraḥ 58 ||
इस प्रकार जब सभी नगरवासी अपने-अपने धर्मसे सर्वथा विमुख हो गये, तब अधर्म हर्षित होकर बढ़ने लगा।
Thus, when all the citizens had turned entirely away from their own proper dharmas, that which is the opposite of dharma flourished and exulted.
एवं पौरेषु सर्वेषु (evaṃ paureṣu sarveṣu) — thus, when all the citizensनिजधर्मेषु सर्वथा (nijadharmeṣu sarvathā) — from their own dharmas, entirely,पराङ्मुखेषु जातेषु (parāṅmukheṣu jāteṣu) — had become turned away,प्रोल्ललास वृषेतरः (prollalāsa vṛṣetaraḥ) — that which is other than dharma [i.e. adharma] flourished exultantly
५९ माया च देवदेवस्य विष्णोस्तस्याज्ञया प्रभो । अलक्ष्मीश्च स्वयं तस्य नियोगात्त्रिपुरं गता ॥ ५९
māyā ca devadevasya viṣṇostasyājñayā prabho | alakṣmīśca svayaṃ tasya niyogāttripuraṃ gatā 59 ||
हे प्रभो! उन देवाधिदेव विष्णुकी माया तथा स्वयं दरिद्रता — दोनों ही उनकी आज्ञासे त्रिपुरमें प्रविष्ट हुईं।
O lord, by the command of Viṣṇu, the god of gods, both his illusive power and Misfortune herself, by his commission, entered Tripura.
माया च देवदेवस्य (māyā ca devadevasya) — "and the illusive power of the god of gods,विष्णोस्तस्याज्ञया प्रभो (viṣṇostasyājñayā prabho) — Viṣṇu, O lord, by his command,अलक्ष्मीश्च स्वयं तस्य (alakṣmīśca svayaṃ tasya) — and Misfortune herself, by hisनियोगात्त्रिपुरं गता (niyogāttripuraṃ gatā) — commission, went to Tripura
६० या लक्ष्मीस्तपसा तेषां लब्धा देवेश्वराद्वरात् । बहिर्गता परित्यज्य नियोगाद्ब्रह्मणः प्रभोः ॥ ६०
yā lakṣmīstapasā teṣāṃ labdhā deveśvarādvarāt | bahirgatā parityajya niyogādbrahmaṇaḥ prabhoḥ 60 ||
तपस्याके द्वारा देवेश्वरसे वरके रूपमें उन्होंने जो लक्ष्मी प्राप्त की थी, वह ब्रह्माजीकी आज्ञासे उन्हें त्यागकर बाहर चली गयी।
The Fortune which they had obtained by their austerity, as a boon from the lord of gods, departed and left them, going forth by the command of lord Brahmā.
या लक्ष्मीस्तपसा तेषां (yā lakṣmīstapasā teṣāṃ) — "the Fortune which, by their austerity,लब्धा देवेश्वराद्वरात् (labdhā deveśvarādvarāt) — they had obtained as a boon from the lord of gods —बहिर्गता परित्यज्य (bahirgatā parityajya) — went forth, having abandoned [them],नियोगाद्ब्रह्मणः प्रभोः (niyogādbrahmaṇaḥ prabhoḥ) — by the command of the lord Brahmā"
६१ बुद्धिमोहं तथाभूतं विष्णोर्मायाविनिर्मितम् । तेषां दत्त्वा क्षणादेव कृतार्थोऽभूत्स नारदः ॥ ६१
buddhimohaṃ tathābhūtaṃ viṣṇormāyāvinirmitam | teṣāṃ dattvā kṣaṇādeva kṛtārtho'bhūtsa nāradaḥ 61 ||
विष्णुकी मायासे रचे गये उस बुद्धिमोहको उन्हें क्षणभरमें प्रदान करके, नारदजी कृतार्थ हो गये।
Having, in but a single moment, delivered to them that very bewilderment of intellect fashioned by the illusive power of Viṣṇu, Nārada became one whose purpose was accomplished.
बुद्धिमोहं तथाभूतं (buddhimohaṃ tathābhūtaṃ) — that very bewilderment of intellect,विष्णोर्मायाविनिर्मितम् (viṣṇormāyāvinirmitam) — fashioned by the illusive power of Viṣṇu,तेषां दत्त्वा क्षणादेव (teṣāṃ dattvā kṣaṇādeva) — having given it to them in but a moment,कृतार्थोऽभूत्स नारदः (kṛtārtho'bhūtsa nāradaḥ) — that Nārada became one whose task was accomplished
६२ नारदोऽपि तथारूपो यथा मायी तथैव सः । तथापि विकृतो नाभूत्पारमेशादनुग्रहात् ॥ ६२
nārado'pi tathārūpo yathā māyī tathaiva saḥ | tathāpi vikṛto nābhūtpārameśādanugrahāt 62 ||
नारदजीने भी उस मायावीके समान ही रूप धारण किया था; तथापि परमेश्वरकी कृपासे वे स्वयं विकारयुक्त नहीं हुए।
Nārada, too, had assumed a form exactly like that deceiver's own; yet, through the grace of the supreme lord, he himself did not become corrupted by it.
नारदोऽपि तथारूपो (nārado'pi tathārūpo) — Nārada too had taken a formयथा मायी तथैव सः (yathā māyī tathaiva saḥ) — exactly like that of the deceiver [Arihan] himself;तथापि विकृतो नाभूत् (tathāpi vikṛto nābhūt) — nevertheless he did not become corrupted,पारमेशादनुग्रहात् (pārameśādanugrahāt) — through the grace of the supreme lord
६३ आसीत्कुण्ठितसामर्थ्यो दैत्यराजोऽपि भो मुने । भ्रातृभ्यां सहितस्तत्र मयेन च शिवेच्छया ॥ ६३
āsītkuṇṭhitasāmarthyo daityarājo'pi bho mune | bhrātṛbhyāṃ sahitastatra mayena ca śivecchayā 63 ||
हे मुने! वहाँ अपने दोनों भाइयों तथा मयके सहित वह दैत्यराज भी शिवजीकी इच्छासे पराक्रमहीन हो गया।
O sage, the demon-king himself, together there with his two brothers and with Maya, thus had his might blunted, by the will of Śiva.
आसीत्कुण्ठितसामर्थ्यो (āsītkuṇṭhitasāmarthyo) — "blunted in his might became,दैत्यराजोऽपि भो मुने (daityarājo'pi bho mune) — O sage, the demon-king himself as well,भ्रातृभ्यां सहितस्तत्र (bhrātṛbhyāṃ sahitastatra) — together there with his two brothersमयेन च शिवेच्छया (mayena ca śivecchayā) — and with Maya, by the will of Śiva"
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां पञ्चमे युद्धखण्डे त्रिपुरमोहनं नाम पञ्चमोऽध्यायः॥ ५॥
Thus ends the fifth chapter, called "The Delusion of Tripura," in the Yuddha-khaṇḍa — the fifth section of the second Rudra-saṃhitā, in the glorious Śiva Mahāpurāṇa.
॥ इस प्रकार श्रीशिवमहापुराणके अन्तर्गत द्वितीय रुद्रसंहिताके पञ्चम युद्धखण्डमें त्रिपुरमोहन नामक पाँचवाँ अध्याय पूर्ण हुआ॥ ५॥