॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — युद्धखण्डअथैकचत्वारिंशोऽध्यायः
Vyāsa asks Sanatkumāra by what means the illustrious Nārāyaṇa consummated his union with Tulasī. Sanatkumāra recounts: having heard the voice from the sky amid battle, and urged on by Śiva, Hari took up Śaṅkhacūḍa's own supreme armour and, in the guise of a brāhmaṇa and by his own māyā, went swiftly to Tulasī's house in Śaṅkhacūḍa's very form. Sounding the drum near her door and proclaiming victory, he filled her with joy; giving wealth to brāhmaṇas and performing auspicious rites, she adorned herself on learning her husband had returned. Descending from his chariot in that deceptive guise, Viṣṇu entered her dwelling; seeing her beloved before her, she joyfully washed his feet, bowed, and wept, seated him upon a jewelled throne, and offered him betel scented with camphor. Rejoicing that her life had borne fruit in seeing her lord home safe from war, she smilingly asked him, in sweet words, to recount the battle. Tulasī first praised the true Śiva as the destroyer of countless universes, whose command even Viṣṇu and Brahmā obey, father of the three gods, possessed of and beyond the three guṇas, who took on form at Kubera's prayer and dwells on Kailāsa — and asked how her husband, having gone to fight that very lord, had returned safe and victorious. The false Śaṅkhacūḍa, still smiling and wearing that form, then answered with an invented account: how upon entering the field of battle a mighty war broke out between gods and dānavas, how the daityas were at first defeated, how he himself then fought the gods until they took refuge with Śaṅkara, how Rudra came to their aid and the two fought a full year until all the asuras perished, how Brahmā himself brought about peace between them and restored the gods' dominions by his own command, and how he then returned home while Śiva returned to Śivaloka, all disturbance in the world having ceased. Having spoken thus, the lord of the worlds lay down and sported joyously with her. But the chaste Tulasī, sensing something amiss in the very manner of that pleasure, grew suspicious and demanded to know who he truly was, declaring that she had been enjoyed through māyā, her chastity stolen, and that she therefore cursed him. Hearing this, Hari, in fear of the curse, playfully resumed his own most beautiful form; recognizing Viṣṇu by his marks, and enraged at the loss of her wifely virtue, Tulasī rebuked him as heartless and stone-hearted for having caused her true husband's death through the breaking of her fidelity, cursed him to become a stone, and declared that those who call him an ocean of compassion are deluded, since no blameless devotee should be slain for another's purpose. She then wept and lamented bitterly. Seeing her grief, Viṣṇu remembered Śaṅkara, who at once appeared and was reverently honoured by Hari; beholding both Hari's sorrow and Tulasī's lament, Śaṅkara wisely consoled them, teaching that every being merely reaps the fruit of its own past deeds and that no one in this world of karma is truly the giver of joy or sorrow — Tulasī's present suffering being simply the fruit of her own former austerity. He then decreed her transformation: relinquishing this body for a divine one, she would forever after sport with Hari as his equal; her abandoned body would become the sacred river Gaṇḍakī of Bhārata, and she herself, for a time, would become the tulasī plant, foremost of flowers, worshipped in heaven, on earth, and in the netherworld, serving both as the presiding goddess of the plant in Vaikuṇṭha, ever sporting secretly with Hari, and as the presiding goddess of the river, becoming the wife of the Lord of the Salt Ocean, a portion of Hari himself. Hari, in turn, would take the form of a mountain on the Gaṇḍakī's bank, through her very curse, where countless fierce worms would bore through the rock and fashion within it discs, giving rise to the greatly meritorious śālagrāma stone known variously as Lakṣmī-Nārāyaṇa and other such names — ever united with tulasī in essence and efficacy. Śaṅkara further declared that severing a tulasī leaf upon the śālagrāma brings separation from one's spouse in a future birth, that doing so while disregarding the conch brings childlessness and sickness for seven births, and that the wise one who keeps śālagrāma, tulasī, and conch together attains Hari's love; he noted, too, that Tulasī's union with Śaṅkhacūḍa, though dear, was destined to last but a single manvantara, her separation from the conch alone being her true sorrow. Having proclaimed the great merit of śālagrāma and tulasī, Śaṅkara then vanished and returned to his own abode, having gladdened both Hari and Tulasī. Content at Śaṅkara's word, Tulasī gave up her body for a divine form and departed with Kamalāpati to Vaikuṇṭha; her body at once became the river Gaṇḍakī, and Acyuta himself became the meritorious mountain upon its bank, wherein worms bore manifold holes — the stones that fall into the water becoming exceedingly meritorious śālagrāmas, while those left on land, called piṅgala, bring only affliction. Sanatkumāra closes by declaring that he has thus related, in full, this meritorious deed of Śambhu mingled with the glory of Viṣṇu, granting both enjoyment and liberation to men. व्यासजी सनत्कुमारसे पूछते हैं कि भगवान् नारायणने किस उपायसे तुलसीके साथ सङ्गम किया। सनत्कुमार बतलाते हैं — युद्धके मध्य आकाशवाणी सुनकर तथा शिवसे प्रेरित होकर हरिने शङ्खचूडका ही उत्तम कवच धारणकर, विप्ररूपसे तथा अपनी मायासे शीघ्र ही शङ्खचूडके रूपमें तुलसीके घर गमन किया। द्वारके समीप दुन्दुभि बजाकर तथा विजयघोष करके उन्होंने तुलसीको हर्षित किया; अपने पतिको आया जानकर उसने ब्राह्मणोंको दान देकर मङ्गल-कार्य कराया और शृङ्गार किया। उसी छद्मरूपमें रथसे उतरकर विष्णु उसके भवनमें गये; अपने प्रियको सामने देखकर तुलसीने हर्षसे उनके चरण धोये, प्रणाम किया, रोयी, उन्हें रत्नसिंहासनपर बिठाया और कर्पूरसुवासित ताम्बूल दिया। पतिको युद्धसे कुशल लौटा देखकर उसने मधुर वाणीमें रणवृत्तान्त पूछनेसे पहले सच्चे शिवकी महिमा गायी — कि वे असंख्य विश्वोंके संहर्ता, विष्णु-ब्रह्मादिकी आज्ञाके स्वामी, त्रिदेवोंके जनक, त्रिगुणात्मा तथा निर्गुण, कुबेरकी प्रार्थनासे सगुणरूपधारी तथा कैलासवासी हैं, और पूछा कि उन्हींसे युद्ध करके पति कैसे कुशल तथा विजयी लौटे। शङ्खचूडरूपधारी उस कपटी विष्णुने मुस्कराते हुए एक मनगढ़न्त वृत्तान्त सुनाया — कि रणभूमिमें प्रवेश करते ही देवों-दानवोंमें महायुद्ध छिड़ गया, पहले दैत्य पराजित हुए, फिर उसने स्वयं देवताओंसे युद्ध किया यहाँतक कि वे शङ्करकी शरणमें गये, रुद्र उनकी सहायताको आये और दोनोंमें पूरे एक वर्षतक युद्ध चला जिसमें सभी असुर नष्ट हो गये, अन्ततः स्वयं ब्रह्माने दोनोंमें सन्धि करायी और देवताओंके अधिकार लौटा दिये, तथा वह घर तथा शिव शिवलोक लौट गये और जगत्का उपद्रव शान्त हो गया। यह कहकर जगन्नाथने शयन किया और उसके साथ हर्षपूर्वक रमण किया। किन्तु सती तुलसीको सुखके सम्भावन तथा आकर्षणमें कुछ विपरीतता प्रतीत हुई, उसने सन्देह करते हुए पूछा कि तुम वस्तुतः कौन हो, और कहा कि मैं मायासे भोगी गयी हूँ, मेरा सतीत्व नष्ट हो गया है, इसलिये मैं तुम्हें शाप देती हूँ। यह सुनकर हरिने शापके भयसे लीलापूर्वक अपना अति सुन्दर स्वरूप धारण किया; चिह्नोंसे विष्णुको पहचानकर तथा पातिव्रत्यके नाशसे क्रुद्ध होकर तुलसीने उन्हें दयाहीन तथा पाषाणहृदय कहा, क्योंकि उसके पतिधर्मके भङ्गसे उसके सच्चे स्वामीका वध हुआ था, और उन्हें पाषाणरूप होनेका शाप दिया, यह कहते हुए कि जो उन्हें दयासिन्धु कहते हैं वे भ्रान्त हैं, क्योंकि निरपराध भक्त दूसरेके प्रयोजनसे कैसे मारा जा सकता है। फिर वह शोकसे व्याकुल होकर बहुत रोयी और विलाप करने लगी। उसका शोक देखकर विष्णुने शङ्करका स्मरण किया, जो तुरन्त प्रकट हुए और हरिने विनयपूर्वक उन्हें प्रणाम किया; हरिके शोक तथा तुलसीके विलापको देखकर शङ्करने नीतिपूर्वक दोनोंको समझाया कि प्रत्येक प्राणी अपने ही कर्मोंका फल भोगता है, इस कर्मसागररूपी संसारमें कोई सुख-दुःखका वास्तविक दाता नहीं है — तुलसीका यह कष्ट उसके अपने पूर्वतपका ही फल है। फिर उन्होंने तुलसीको यह वरदान दिया कि यह शरीर त्यागकर दिव्यदेह धारणकर वह सदा हरिके साथ उनकी समान होकर रमण करेगी; उसका त्यागा हुआ शरीर भारतमें पुण्यदायिनी गण्डकी नदी बनेगा, और वह स्वयं कुछ कालतक पुष्पोंमें श्रेष्ठ तुलसीवृक्षके रूपमें स्वर्ग, मर्त्य तथा पातालमें पूजित होगी — वैकुण्ठमें वृक्षकी अधिष्ठातृदेवी बनकर नित्य हरिके साथ एकान्तमें क्रीडा करेगी, और नदीकी अधिष्ठातृदेवी बनकर हर्यंश लवणोदपतिकी पत्नी होगी। हरि भी तुम्हारे ही शापसे गण्डकीके तटपर शैलरूपमें अपना स्थान बनायेंगे, जहाँ असंख्य भयंकर कीड़े उस शैलको काटकर उसमें चक्र बनायेंगे और इस प्रकार अत्यन्त पुण्यदायिनी शालग्रामशिला उत्पन्न होगी, जो लक्ष्मीनारायण आदि नामोंसे प्रसिद्ध होगी और सदा तुलसीके साथ सादृश्यरूपसे सङ्गत रहेगी। शङ्करने यह भी बताया कि शालग्राममें तुलसीपत्रका विच्छेद करनेवालेको अगले जन्ममें स्त्री-वियोग होगा, शङ्खको छोड़कर ऐसा करनेवाला भार्याहीन तथा सात जन्मतक रोगी होगा, और जो शालग्राम, तुलसी तथा शङ्खको एक साथ रखता है वह श्रीहरिका प्रिय होगा; साथ ही यह भी कि तुलसीका शङ्खचूडसे सम्बन्ध केवल एक मन्वन्तरतक ही था, और केवल शङ्खसे विच्छेद ही उसका वास्तविक दुःख होगा। यह महिमा कहकर शङ्कर हरि तथा तुलसीको प्रसन्न कर अन्तर्धान हो अपने धाम चले गये। शङ्करके वचनसे सन्तुष्ट होकर तुलसीने वह शरीर त्यागकर दिव्यरूप धारण किया और कमलापतिके साथ वैकुण्ठ चली गयीं; उसका शरीर तत्काल गण्डकी नदी बन गया और अच्युत उसके तटपर पुण्यदायी शैल बन गये, जिसमें कीड़े अनेक छिद्र बनाते हैं — जलमें गिरनेवाली शिलाएँ अत्यन्त पुण्यदायिनी शालग्राम कहलाती हैं, जबकि स्थलपर रहनेवाली पिङ्गला केवल कष्टदायक होती हैं। सनत्कुमार अन्तमें कहते हैं कि उन्होंने विष्णुके माहात्म्यसे युक्त यह पुण्यदायक तथा भोग-मोक्षप्रद आख्यान तुम्हारे प्रश्नके अनुसार पूर्णतः कह दिया है।
१ नारायणश्च भगवान् वीर्याधानं चकार ह । तुलस्याः केन यत्नेन योनौ तद्वक्तुमर्हसि ॥ १॥
nārāyaṇaśca bhagavān vīryādhānaṃ cakāra ha | tulasyāḥ kena yatnena yonau tadvaktumarhasi ||
व्यासजी बोले — भगवान् नारायणने वीर्याधान (सङ्गम) किया, यह किस उपायसे तुलसीके समीप हुआ, यह मुझे बताइये।
Vyāsa said: The illustrious Nārāyaṇa performed the act of union — by what endeavour did he do so in the presence of Tulasī? You ought to tell me this.
भगवान् (bhagavān) — the illustrious lordवीर्याधानं चकार (vīryādhānaṃ cakāra) — performed the act of unionतुलस्याः केन यत्नेन (tulasyāḥ kena yatnena) — by what effort, [in union] with Tulasīतद्वक्तुमर्हसि (tadvaktumarhasi) — you ought to tell that
२ नारायणो हि देवानां कार्यकर्ता सतां गतिः । शङ्खचूडस्य रूपेण रेमे तद्रामया सह ॥ २॥
nārāyaṇo hi devānāṃ kāryakartā satāṃ gatiḥ | śaṅkhacūḍasya rūpeṇa reme tadrāmayā saha ||
सनत्कुमारजी बोले — नारायण देवताओंके कार्यको करनेवाले तथा सत्पुरुषोंकी गति हैं; उन्होंने शङ्खचूडके रूपमें उस रामा (तुलसी) के साथ रमण किया।
Sanatkumāra spoke: Nārāyaṇa indeed is the doer of the gods' work, the refuge of the virtuous; in the form of Śaṅkhacūḍa he sported together with that Rāmā [Tulasī].
नारायणो हि (nārāyaṇo hi) — Nārāyaṇa indeedदेवानां कार्यकर्ता (devānāṃ kāryakartā) — the doer of the gods' workशङ्खचूडस्य रूपेण (śaṅkhacūḍasya rūpeṇa) — in the form of Śaṅkhacūḍaरेमे तद्रामया सह (reme tadrāmayā saha) — sported together with that Rāmā
३ तदेव शृणु विष्णोश्च चरितं प्रमुदावहम् । शिवशासनकर्तुश्च मातुश्च जगतां हरेः ॥ ३॥
tadeva śaṛṇu viṣṇośca caritaṃ pramudāvaham | śivaśāsanakartuśca mātuśca jagatāṃ hareḥ ||
विष्णुके उस आनन्दप्रद चरितको, शिवके आदेशकर्तापनको तथा जगत्की माता हरिको भी सुनो।
Hear now that delightful deed of Viṣṇu, and of Śiva who ordained it, and of Hari, the mother of the worlds.
शृणु विष्णोश्च चरितं (śṛṇu viṣṇośca caritaṃ) — hear the deed of Viṣṇuप्रमुदावहम् (pramudāvaham) — delightful, joy-bringingशिवशासनकर्तुश्च (śivaśāsanakartuśca) — and of him who carried out Śiva's commandमातुश्च जगतां हरेः (mātuśca jagatāṃ hareḥ) — and of Hari, the mother of the worlds
४ रणमध्ये व्योमवचः श्रुत्वा देवेन शम्भुना । प्रेरितः शङ्खचूडस्य गृहीत्वा कवचं परम् ॥ ४॥
raṇamadhye vyomavacaḥ śrutvā devena śambhunā | preritaḥ śaṅkhacūḍasya gṛhītvā kavacaṃ param ||
युद्धके मध्य आकाशवाणी सुनकर देव शम्भुसे प्रेरित होकर तथा शङ्खचूडका उत्तम कवच ग्रहणकर —
In the midst of battle, having heard the voice from the sky, urged on by the god Śambhu, and taking up the supreme armour of Śaṅkhacūḍa —
रणमध्ये व्योमवचः श्रुत्वा (raṇamadhye vyomavacaḥ śrutvā) — having heard the sky-voice amid battleदेवेन शम्भुना प्रेरितः (devena śambhunā preritaḥ) — urged on by the god Śambhuशङ्खचूडस्य (śaṅkhacūḍasya) — of Śaṅkhacūḍaगृहीत्वा कवचं परम् (gṛhītvā kavacaṃ param) — taking up the supreme armour
५ विप्ररूपेण त्वरितं मायया निजया हरिः । जगाम शङ्खचूडस्य रूपेण तुलसीगृहम् ॥ ५॥
viprarūpeṇa tvaritaṃ māyayā nijayā hariḥ | jagāma śaṅkhacūḍasya rūpeṇa tulasīgṛham ||
हरिने शीघ्र ही विप्ररूप धारणकर अपनी मायासे शङ्खचूडके रूपमें तुलसीके घर गमन किया।
Hari, swiftly, in the form of a brāhmaṇa, by his own māyā, went in the form of Śaṅkhacūḍa to Tulasī's house.
विप्ररूपेण त्वरितं (viprarūpeṇa tvaritaṃ) — swiftly, in the form of a brāhmaṇaमायया निजया हरिः (māyayā nijayā hariḥ) — Hari, by his own māyāजगाम (jagāma) — wentशङ्खचूडस्य रूपेण तुलसीगृहम् (śaṅkhacūḍasya rūpeṇa tulasīgṛham) — in Śaṅkhacūḍa's form, to Tulasī's house
६ दुन्दुभिं वादयामास तुलसीद्वारसन्निधौ । जयशब्दं च तत्रैव बोधयामास सुन्दरीम् ॥ ६॥
dundubhiṃ vādayāmāsa tulasīdvārasannidhau | jayaśabdaṃ ca tatraiva bodhayāmāsa sundarīm ||
उसने तुलसीके द्वारके समीप दुन्दुभि बजायी और वहीं उस सुन्दरीको जयशब्दसे अवगत कराया।
He sounded the drum near Tulasī's door, and there itself proclaimed the cry of victory to that beautiful lady.
दुन्दुभिं वादयामास (dundubhiṃ vādayāmāsa) — he sounded the drumतुलसीद्वारसन्निधौ (tulasīdvārasannidhau) — near the door of Tulasīजयशब्दं च तत्रैव (jayaśabdaṃ ca tatraiva) — and the cry of victory, there itselfबोधयामास सुन्दरीम् (bodhayāmāsa sundarīm) — made known to that beautiful lady
७ तच्छ्रुत्वा चैव सा साध्वी परमानन्दसंयुता । राजमार्गं गवाक्षेण ददर्श परमादरात् ॥ ७॥
tacchrutvā caiva sā sādhvī paramānandasaṃyutā | rājamārgaṃ gavākṣeṇa dadarśa paramādarāt ||
यह सुनकर परमानन्दसे युक्त हुई उस साध्वीने बड़े आदरसे गवाक्षसे राजमार्गको देखा।
Hearing that, the chaste lady, filled with supreme joy, beheld the royal road through the lattice-window with the greatest reverence.
तच्छ्रुत्वा चैव (tacchrutvā caiva) — and having heard thisसा साध्वी परमानन्दसंयुता (sā sādhvī paramānandasaṃyutā) — that chaste lady, filled with supreme joyराजमार्गं गवाक्षेण (rājamārgaṃ gavākṣeṇa) — the royal road, through the lattice-windowददर्श परमादरात् (dadarśa paramādarāt) — beheld with the greatest reverence
८ ब्राह्मणेभ्यो धनं दत्त्वा कारयामास मङ्गलम् । द्रुतं चकार शृङ्गारं ज्ञात्वाऽऽयातं निजं पतिम् ॥ ८॥
brāhmaṇebhyo dhanaṃ dattvā kārayāmāsa maṅgalam | drutaṃ cakāra śaṛṅgāraṃ jñātvā''yātaṃ nijaṃ patim ||
ब्राह्मणोंको धन देकर उसने मङ्गल-कार्य करवाया और अपने पतिको आया हुआ जानकर शीघ्र ही शृङ्गार किया।
Giving wealth to brāhmaṇas, she had auspicious rites performed; and, learning that her own husband had arrived, she swiftly adorned herself.
ब्राह्मणेभ्यो धनं दत्त्वा (brāhmaṇebhyo dhanaṃ dattvā) — giving wealth to brāhmaṇasकारयामास मङ्गलम् (kārayāmāsa maṅgalam) — had auspicious rites performedद्रुतं चकार शृङ्गारं (drutaṃ cakāra śṛṅgāraṃ) — swiftly performed her adornmentज्ञात्वाऽऽयातं निजं पतिम् (jñātvā''yātaṃ nijaṃ patim) — having learned her own husband had arrived
९ अवरुह्य रथाद्विष्णुस्तद्देव्या भवनं ययौ । शङ्खचूडस्वरूपः स मायावी देवकार्यकृत् ॥ ९॥
avaruhya rathādviṣṇustaddevyā bhavanaṃ yayau | śaṅkhacūḍasvarūpaḥ sa māyāvī devakāryakṛt ||
रथसे उतरकर देवकार्य करनेवाला वह मायावी विष्णु शङ्खचूडके ही रूपमें उस देवीके भवनमें गया।
Descending from his chariot, Viṣṇu, that illusion-wielder intent on the gods' work, in the very form of Śaṅkhacūḍa, went to the dwelling of that lady.
अवरुह्य रथाद्विष्णुः (avaruhya rathādviṣṇuḥ) — Viṣṇu, descending from the chariotतद्देव्या भवनं ययौ (taddevyā bhavanaṃ yayau) — went to the dwelling of that ladyशङ्खचूडस्वरूपः स मायावी (śaṅkhacūḍasvarūpaḥ sa māyāvī) — he, the illusion-wielder, in Śaṅkhacūḍa's own formदेवकार्यकृत् (devakāryakṛt) — the doer of the gods' work
१० दृष्ट्वा तं च पुरः प्राप्तं स्वकान्तं सा मुदान्विता । तत्पादौ क्षालयामास ननाम च रुरोद च ॥ १०॥
dṛṣṭvā taṃ ca puraḥ prāptaṃ svakāntaṃ sā mudānvitā | tatpādau kṣālayāmāsa nanāma ca ruroda ca ||
अपने प्रियको सामने आया हुआ देखकर वह हर्षसे युक्त हुई, उसके चरण धोये, प्रणाम किया और रोयी।
Seeing her own beloved arrived before her, she, filled with joy, washed his feet, bowed down, and wept.
दृष्ट्वा तं च पुरः प्राप्तं (dṛṣṭvā taṃ ca puraḥ prāptaṃ) — seeing him arrived before herस्वकान्तं सा मुदान्विता (svakāntaṃ sā mudānvitā) — her own beloved, she filled with joyतत्पादौ क्षालयामास (tatpādau kṣālayāmāsa) — washed his feetननाम च रुरोद च (nanāma ca ruroda ca) — bowed down and wept
११ रत्नसिंहासने रम्ये वासयामास मङ्गलम् । ताम्बूलं च ददौ तस्मै कर्पूरादिसुवासितम् ॥ ११॥
ratnasiṃhāsane ramye vāsayāmāsa maṅgalam | tāmbūlaṃ ca dadau tasmai karpūrādisuvāsitam ||
उसने उसे सुन्दर रत्नसिंहासनपर मङ्गलपूर्वक बिठाया और कर्पूरादिसे सुवासित ताम्बूल दिया।
She seated him auspiciously on a beautiful jewelled throne, and offered him betel scented with camphor and other perfumes.
रत्नसिंहासने रम्ये (ratnasiṃhāsane ramye) — on a beautiful jewelled throneवासयामास मङ्गलम् (vāsayāmāsa maṅgalam) — seated him auspiciouslyताम्बूलं च ददौ तस्मै (tāmbūlaṃ ca dadau tasmai) — and gave him betelकर्पूरादिसुवासितम् (karpūrādisuvāsitam) — scented with camphor and the like
१२ अद्य मे सफलं जन्म जीवनं सम्बभूव ह । रणे गतं च प्राणेशं पश्यन्त्याश्च पुनर्गृहे ॥ १२॥
adya me saphalaṃ janma jīvanaṃ sambabhūva ha | raṇe gataṃ ca prāṇeśaṃ paśyantyāśca punargṛhe ||
आज मेरा जन्म सफल हुआ, मेरा जीवन सार्थक हुआ, जो मैं रणमें गये अपने प्राणेशको पुनः घरमें देख रही हूँ।
Today my birth has borne fruit, my life has truly succeeded, seeing again in this house my husband who had gone to battle.
अद्य मे सफलं जन्म (adya me saphalaṃ janma) — today my birth is fruitfulजीवनं सम्बभूव ह (jīvanaṃ sambabhūva ha) — my life has truly succeededरणे गतं च प्राणेशं (raṇe gataṃ ca prāṇeśaṃ) — my lord, who had gone to battleपश्यन्त्याश्च पुनर्गृहे (paśyantyāśca punargṛhe) — of me who see him again at home
१३ इत्युक्त्वा सकटाक्षं सा निरीक्ष्य सस्मितं मुदा । पप्रच्छ रणवृत्तान्तं कान्तं मधुरया गिरा ॥ १३॥
ityuktvā sakaṭākṣaṃ sā nirīkṣya sasmitaṃ mudā | papraccha raṇavṛttāntaṃ kāntaṃ madhurayā girā ||
यह कहकर, कटाक्षसहित मुस्कराती हुई उसने हर्षपूर्वक अपने प्रियसे मधुर वाणीमें युद्धका वृत्तान्त पूछा।
Having said this, gazing at him with a sidelong glance, gently smiling and joyful, she asked her beloved about the battle's events, in sweet speech.
इत्युक्त्वा सकटाक्षं (ityuktvā sakaṭākṣaṃ) — having said this, with a sidelong glanceसा निरीक्ष्य सस्मितं मुदा (sā nirīkṣya sasmitaṃ mudā) — she, gazing, smiling, with joyपप्रच्छ रणवृत्तान्तं (papraccha raṇavṛttāntaṃ) — asked about the battle's eventsकान्तं मधुरया गिरा (kāntaṃ madhurayā girā) — her beloved, in sweet speech
१४ असङ्ख्यविश्वसंहर्ता स देवप्रवरः प्रभुः । यस्याज्ञावर्त्तिनो देवा विष्णुब्रह्मादयः सदा ॥ १४॥
asaṅkhyaviśvasaṃhartā sa devapravaraḥ prabhuḥ | yasyājñāvarttino devā viṣṇubrahmādayaḥ sadā ||
तुलसीजी बोलीं — वे असंख्य विश्वोंका संहार करनेवाले देवताओंमें श्रेष्ठ प्रभु हैं, जिनकी आज्ञाके अनुवर्ती विष्णु-ब्रह्मा आदि देवता सदा रहते हैं।
Tulasī spoke: He is the lord who destroys countless universes, the foremost of gods, the master, whose command the gods — Viṣṇu, Brahmā and the rest — ever obey.
असङ्ख्यविश्वसंहर्ता (asaṅkhyaviśvasaṃhartā) — destroyer of countless universesस देवप्रवरः प्रभुः (sa devapravaraḥ prabhuḥ) — he, the foremost of gods, the lordयस्याज्ञावर्त्तिनो देवा (yasyājñāvarttino devā) — whose command the gods obeyविष्णुब्रह्मादयः सदा (viṣṇubrahmādayaḥ sadā) — Viṣṇu, Brahmā and the rest, ever
१५ त्रिदेवजनकः सोऽत्र त्रिगुणात्मा च निर्गुणः । भक्तेच्छया च सगुणो हरिब्रह्माप्रवर्तकः ॥ १५॥
tridevajanakaḥ so'tra triguṇātmā ca nirguṇaḥ | bhaktecchayā ca saguṇo haribrahmāpravartakaḥ ||
वे यहाँ त्रिदेवोंके जनक, त्रिगुणात्मा तथा निर्गुण हैं; भक्तोंकी इच्छासे सगुण होते हैं और हरि-ब्रह्माको भी प्रवृत्त करनेवाले हैं।
He is the father of the three gods, here both possessed of the three guṇas and beyond them; by his devotees' will he takes on qualities, the mover of Hari and Brahmā.
त्रिदेवजनकः सोऽत्र (tridevajanakaḥ so'tra) — he, here, the father of the three godsत्रिगुणात्मा च निर्गुणः (triguṇātmā ca nirguṇaḥ) — possessed of the three guṇas, and beyond guṇaभक्तेच्छया च सगुणो (bhaktecchayā ca saguṇo) — and, by devotees' wish, with qualitiesहरिब्रह्माप्रवर्तकः (haribrahmāpravartakaḥ) — the mover of Hari and Brahmā
१६ कुबेरस्य प्रार्थनया गुणरूपधरो हरः । कैलासवासी गणपः परब्रह्म सतां गतिः ॥ १६॥
kuberasya prārthanayā guṇarūpadharo haraḥ | kailāsavāsī gaṇapaḥ parabrahma satāṃ gatiḥ ||
कुबेरकी प्रार्थनासे हर गुणरूपधारी हुए; वे कैलासवासी, गणोंके पति, परब्रह्म तथा सत्पुरुषोंकी गति हैं।
At Kubera's entreaty he, Hara, bore a form endowed with qualities; the dweller on Kailāsa, the lord of the gaṇas, the supreme Brahman, the refuge of the virtuous.
कुबेरस्य प्रार्थनया (kuberasya prārthanayā) — at the entreaty of Kuberaगुणरूपधरो हरः (guṇarūpadharo haraḥ) — Hara, bearer of a form endowed with qualitiesकैलासवासी गणपः (kailāsavāsī gaṇapaḥ) — dweller on Kailāsa, lord of the gaṇasपरब्रह्म सतां गतिः (parabrahma satāṃ gatiḥ) — the supreme Brahman, refuge of the virtuous
१७ यस्यैकपलमात्रेण कोटिब्रह्माण्डसङ्क्षयः । विष्णुब्रह्मादयोऽतीता बहवः क्षणमात्रतः ॥ १७॥
yasyaikapalamātreṇa koṭibrahmāṇḍasaṅkṣayaḥ | viṣṇubrahmādayo'tītā bahavaḥ kṣaṇamātrataḥ ||
जिनके केवल एक पलमें करोड़ों ब्रह्माण्ड नष्ट हो जाते हैं, और विष्णु-ब्रह्मा आदि अनेक क्षणमात्रमें ही बीत गये —
By whom, in a mere instant, crores of universes are destroyed, and Viṣṇu, Brahmā and many others have passed away in a moment —
यस्यैकपलमात्रेण (yasyaikapalamātreṇa) — by whom, in a single instantकोटिब्रह्माण्डसङ्क्षयः (koṭibrahmāṇḍasaṅkṣayaḥ) — crores of universes are destroyedविष्णुब्रह्मादयोऽतीता (viṣṇubrahmādayo'tītā) — Viṣṇu, Brahmā and others have passed awayबहवः क्षणमात्रतः (bahavaḥ kṣaṇamātrataḥ) — many, in a mere moment
१८ कर्तुं सार्द्धं च तेनैव समरं त्वं गतः प्रभो । कथं बभूव सङ्ग्रामस्तेन देवसहायिना ॥ १८॥
kartuṃ sārddhaṃ ca tenaiva samaraṃ tvaṃ gataḥ prabho | kathaṃ babhūva saṅgrāmastena devasahāyinā ||
उन्हींके साथ युद्ध करनेके लिये, हे प्रभो, आप गये थे; उन देवसहायकके साथ यह संग्राम कैसे हुआ?
— to do battle with him alone, O lord, did you go; how did the fight come about with that helper of the gods?
कर्तुं सार्द्धं च तेनैव (kartuṃ sārddhaṃ ca tenaiva) — to fight, together, with him aloneसमरं त्वं गतः प्रभो (samaraṃ tvaṃ gataḥ prabho) — you went to battle, O lordकथं बभूव सङ्ग्रामः (kathaṃ babhūva saṅgrāmaḥ) — how did the battle come aboutतेन देवसहायिना (tena devasahāyinā) — with that helper of the gods
१९ कुशली त्वमिहायातस्तं जित्वा परमेश्वरम् । कथं बभूव विजयस्तव ब्रूहि तदेव मे ॥ १९॥
kuśalī tvamihāyātastaṃ jitvā parameśvaram | kathaṃ babhūva vijayastava brūhi tadeva me ||
आप उस परमेश्वरको जीतकर कुशलपूर्वक यहाँ आये हैं; आपका विजय कैसे हुआ, वह मुझे बताइये।
You have come here safe and well, having conquered that supreme lord; how did your victory come about — tell me that.
कुशली त्वमिहायातः (kuśalī tvamihāyātaḥ) — you, well, have come hereतं जित्वा परमेश्वरम् (taṃ jitvā parameśvaram) — having conquered that supreme lordकथं बभूव विजयः (kathaṃ babhūva vijayaḥ) — how did the victory come aboutतव ब्रूहि तदेव मे (tava brūhi tadeva me) — tell me that, of yours
२० श्रुत्वेत्थं तुलसीवाक्यं स विहस्य रमापतिः । शङ्खचूडरूपधरस्तामुवाचामृतं वचः ॥ २०॥
śrutvetthaṃ tulasīvākyaṃ sa vihasya ramāpatiḥ | śaṅkhacūḍarūpadharastāmuvācāmṛtaṃ vacaḥ ||
इस प्रकार तुलसीका वचन सुनकर रमापति हँसकर, शङ्खचूडका रूप धारण किये ही, उससे अमृतमय वचन बोले।
Hearing thus Tulasī's speech, the husband of Ramā, laughing, still bearing the form of Śaṅkhacūḍa, spoke to her nectar-like words.
श्रुत्वेत्थं तुलसीवाक्यं (śrutvetthaṃ tulasīvākyaṃ) — hearing thus Tulasī's speechस विहस्य रमापतिः (sa vihasya ramāpatiḥ) — he, laughing, the husband of Ramāशङ्खचूडरूपधरः (śaṅkhacūḍarūpadharaḥ) — bearing the form of Śaṅkhacūḍaतामुवाचामृतं वचः (tāmuvācāmṛtaṃ vacaḥ) — spoke to her nectar-like words
२१ यदाहं रणभूमौ च जगाम समरप्रियः । कोलाहलो महान् जातः प्रवृत्तोऽभून्महारणः ॥ २१॥
yadāhaṃ raṇabhūmau ca jagāma samarapriyaḥ | kolāhalo mahān jātaḥ pravṛtto'bhūnmahāraṇaḥ ||
श्रीभगवान् बोले — जब मैं युद्धप्रिय होकर रणभूमिमें गया, तब महान् कोलाहल हुआ और महासमर आरम्भ हो गया।
Śrī Bhagavān spoke: When I, eager for battle, went to the field of war, a great tumult arose, and a mighty battle broke out.
यदाहं रणभूमौ च (yadāhaṃ raṇabhūmau ca) — when I, upon the battlefieldजगाम समरप्रियः (jagāma samarapriyaḥ) — went, fond of battleकोलाहलो महान् जातः (kolāhalo mahān jātaḥ) — a great tumult aroseप्रवृत्तोऽभून्महारणः (pravṛtto'bhūnmahāraṇaḥ) — a great battle began
२२ देवदानवयोर्युद्धं सम्बभूव जयैषिणोः । दैत्याः पराजितास्तत्र निर्जरैर्बलगर्वितैः ॥ २२॥
devadānavayoryuddhaṃ sambabhūva jayaiṣiṇoḥ | daityāḥ parājitāstatra nirjarairbalagarvitaiḥ ||
वहाँ विजयकी इच्छा रखनेवाले देवों और दानवोंका युद्ध हुआ; वहाँ बलगर्वित देवताओंसे दैत्य पराजित हुए।
A battle took place between gods and dānavas, both desiring victory; there the daityas were defeated by the immortals, proud of their strength.
देवदानवयोर्युद्धं (devadānavayoryuddhaṃ) — the battle of gods and dānavasसम्बभूव जयैषिणोः (sambabhūva jayaiṣiṇoḥ) — took place, both desiring victoryदैत्याः पराजितास्तत्र (daityāḥ parājitāstatra) — the daityas were there defeatedनिर्जरैर्बलगर्वितैः (nirjarairbalagarvitaiḥ) — by the immortals, proud of strength
२३ तदाहं समरं तत्राकार्षं देवैर्बलोत्कटैः । पराजिताश्च ते देवाः शङ्करं शरणं ययुः ॥ २३॥
tadāhaṃ samaraṃ tatrākārṣaṃ devairbalotkaṭaiḥ | parājitāśca te devāḥ śaṅkaraṃ śaraṇaṃ yayuḥ ||
तब मैंने उन बलोत्कट देवताओंसे वह युद्ध किया, और वे पराजित देवता शङ्करकी शरणमें गये।
Then I fought that battle against the gods swollen with strength, and those defeated gods took refuge with Śaṅkara.
तदाहं समरं तत्राकार्षं (tadāhaṃ samaraṃ tatrākārṣaṃ) — then I waged that battle thereदेवैर्बलोत्कटैः (devairbalotkataiḥ) — against the gods, swollen with strengthपराजिताश्च ते देवाः (parājitāśca te devāḥ) — and those defeated godsशङ्करं शरणं ययुः (śaṅkaraṃ śaraṇaṃ yayuḥ) — went for refuge to Śaṅkara
२४ रुद्रोऽपि तत्सहायार्थमाजगाम रणं प्रति । तेनाहं वै चिरं कालमयौत्सं बलदर्पितः ॥ २४॥
rudro'pi tatsahāyārthamājagāma raṇaṃ prati | tenāhaṃ vai ciraṃ kālamayautsaṃ baladarpitaḥ ||
उनकी सहायताके लिये रुद्र भी रणकी ओर आये; उनके साथ बलसे उन्मत्त होकर मैंने दीर्घकालतक युद्ध किया।
Rudra too, for their sake, came forth toward the battle; with him, proud of my strength, I fought for a long time.
रुद्रोऽपि तत्सहायार्थम् (rudro'pi tatsahāyārtham) — Rudra too, for their aidआजगाम रणं प्रति (ājagāma raṇaṃ prati) — came forth toward the battleतेनाहं वै चिरं कालम् (tenāhaṃ vai ciraṃ kālam) — with him I, for a long timeअयौत्सं बलदर्पितः (ayautsaṃ baladarpitaḥ) — fought, proud of my strength
२५ आवयोः समरः कान्ते पूर्णमब्दं बभूव ह । नाशो बभूव सर्वेषामसुराणां च कामिनि ॥ २५॥
āvayoḥ samaraḥ kānte pūrṇamabdaṃ babhūva ha | nāśo babhūva sarveṣāmasurāṇāṃ ca kāmini ||
हे कान्ते! हमारा युद्ध पूरे एक वर्षतक चला, हे कामिनी! उसमें समस्त असुरोंका नाश हो गया।
Our battle, O beloved, lasted a full year; and destruction came upon all the asuras, O my dear one.
आवयोः समरः कान्ते (āvayoḥ samaraḥ kānte) — our battle, O belovedपूर्णमब्दं बभूव ह (pūrṇamabdaṃ babhūva ha) — lasted a full yearनाशो बभूव सर्वेषाम् (nāśo babhūva sarveṣām) — destruction came upon allअसुराणां च कामिनि (asurāṇāṃ ca kāmini) — of the asuras, O my dear one
२६ प्रीतिं च कारयामास ब्रह्मा च स्वयमावयोः । देवानामधिकाराश्च प्रदत्ता ब्रह्मशासनात् ॥ २६॥
prītiṃ ca kārayāmāsa brahmā ca svayamāvayoḥ | devānāmadhikārāśca pradattā brahmaśāsanāt ||
तब स्वयं ब्रह्माने हम दोनोंमें प्रीति करायी, और ब्रह्माकी आज्ञासे देवताओंके अधिकार पुनः दिये गये।
Brahmā himself then brought about a reconciliation between the two of us, and by Brahmā's command the dominions of the gods were restored.
प्रीतिं च कारयामास (prītiṃ ca kārayāmāsa) — brought about reconciliationब्रह्मा च स्वयमावयोः (brahmā ca svayamāvayoḥ) — Brahmā himself, between us twoदेवानामधिकाराश्च (devānāmadhikārāśca) — and the dominions of the godsप्रदत्ता ब्रह्मशासनात् (pradattā brahmaśāsanāt) — were given, by Brahmā's command
२७ मयागतं स्वभवनं शिवलोकं शिवो गतः । सर्वस्वास्थ्यमतीवाप दूरीभूतो ह्युपद्रवः ॥ २७॥
mayāgataṃ svabhavanaṃ śivalokaṃ śivo gataḥ | sarvasvāsthyamatīvāpa dūrībhūto hyupadravaḥ ||
मैं अपने भवन आ गया और शिव शिवलोक चले गये; समस्त जगत्ने परम स्वस्थताको प्राप्त किया और उपद्रव दूर हो गया।
I have come here to my own dwelling, and Śiva has gone to Śivaloka; the world attained the fullest well-being, and every disturbance was removed.
मयागतं स्वभवनं (mayāgataṃ svabhavanaṃ) — I have come to my own dwellingशिवलोकं शिवो गतः (śivalokaṃ śivo gataḥ) — Śiva has gone to Śivalokaसर्वस्वास्थ्यमतीवाप (sarvasvāsthyamatīvāpa) — the world attained the fullest well-beingदूरीभूतो ह्युपद्रवः (dūrībhūto hyupadravaḥ) — and every disturbance was removed
२८ इत्युक्त्वा जगतां नाथः शयनं च चकार ह । रेमे रमापतिस्तत्र रमया स तया मुदा ॥ २८॥
ityuktvā jagatāṃ nāthaḥ śayanaṃ ca cakāra ha | reme ramāpatistatra ramayā sa tayā mudā ||
सनत्कुमारजी बोले — यह कहकर जगत्के स्वामीने शयन किया, और रमापतिने वहाँ हर्षपूर्वक उस रमाके साथ रमण किया।
Sanatkumāra spoke: Having said this, the lord of the worlds took to his bed, and the husband of Ramā sported there joyfully with her.
इत्युक्त्वा जगतां नाथः (ityuktvā jagatāṃ nāthaḥ) — having said this, the lord of the worldsशयनं च चकार ह (śayanaṃ ca cakāra ha) — took to his bedरेमे रमापतिस्तत्र (reme ramāpatistatra) — the husband of Ramā sported thereरमया स तया मुदा (ramayā sa tayā mudā) — with her, joyfully
२९ सा साध्वी सुखसम्भावाकर्षणस्य व्यतिक्रमात् । सर्वं वितर्कयामास कस्त्वमेवेत्युवाच सा ॥ २९॥
sā sādhvī sukhasambhāvākarṣaṇasya vyatikramāt | sarvaṃ vitarkayāmāsa kastvamevetyuvāca sā ||
उस साध्वीने सुखके सम्भावन तथा आकर्षणमें कुछ विपरीतता देखकर सब कुछ सन्देह करना आरम्भ किया और कहा — 'तुम कौन हो?'
That chaste lady, from a certain irregularity in the manner of his pleasure and attraction, began to suspect everything, and said, 'Who indeed are you?'
सा साध्वी सुखसम्भावा- (sā sādhvī sukhasambhāvā-) — that chaste lady, from [something amiss in] the manner of pleasureकर्षणस्य व्यतिक्रमात् (karṣaṇasya vyatikramāt) — and attraction, by its irregularityसर्वं वितर्कयामास (sarvaṃ vitarkayāmāsa) — began to doubt everythingकस्त्वमेवेत्युवाच सा (kastvamevetyuvāca sā) — and said, "who indeed are you?"
३० को वा त्वं वद मामाशु भुक्ताहं मायया त्वया । दूरीकृतं मत्सतीत्वमथ त्वां वै शपाम्यहम् ॥ ३०॥
ko vā tvaṃ vada māmāśu bhuktāhaṃ māyayā tvayā | dūrīkṛtaṃ matsatītvamatha tvāṃ vai śapāmyaham ||
तुलसीजी बोलीं — तुम कौन हो? शीघ्र मुझे बताओ — मैं तुम्हारी मायासे भोगी गयी, मेरा सतीत्व नष्ट कर दिया गया; अतः मैं तुम्हें शाप देती हूँ।
Tulasī spoke: Who are you? Tell me at once — I have been enjoyed by you through māyā; my chastity has been taken from me. Therefore I curse you.
को वा त्वं वद मामाशु (ko vā tvaṃ vada māmāśu) — who are you? tell me quicklyभुक्ताहं मायया त्वया (bhuktāhaṃ māyayā tvayā) — I have been enjoyed by you through māyāदूरीकृतं मत्सतीत्वम् (dūrīkṛtaṃ matsatītvam) — my chastity has been taken awayअथ त्वां वै शपाम्यहम् (atha tvāṃ vai śapāmyaham) — therefore I curse you
३१ तुलसीवचनं श्रुत्वा हरिः शापभयेन च । दधार लीलया ब्रह्मन्स्वमूर्तिं सुमनोहराम् ॥ ३१॥
tulasīvacanaṃ śrutvā hariḥ śāpabhayena ca | dadhāra līlayā brahmansvamūrtiṃ sumanoharām ||
सनत्कुमारजी बोले — हे ब्रह्मन्! तुलसीका वचन सुनकर हरिने शापके भयसे लीलापूर्वक अपने अति सुन्दर स्वरूपको धारण किया।
Sanatkumāra spoke: Hearing Tulasī's words, O brāhmaṇa, Hari, in fear of the curse, by his sport assumed his own most beautiful form.
तुलसीवचनं श्रुत्वा (tulasīvacanaṃ śrutvā) — having heard Tulasī's wordsहरिः शापभयेन च (hariḥ śāpabhayena ca) — Hari, out of fear of the curseदधार लीलया ब्रह्मन् (dadhāra līlayā brahman) — assumed by sport, O brāhmaṇaस्वमूर्तिं सुमनोहराम् (svamūrtiṃ sumanoharām) — his own most beautiful form
३२ तद् दृष्ट्वा तुलसी रूपं ज्ञात्वा विष्णुं तु चिह्नतः । पातिव्रत्यपरित्यागात् क्रुद्धा सा तमुवाच ह ॥ ३२॥
tad dṛṣṭvā tulasī rūpaṃ jñātvā viṣṇuṃ tu cihnataḥ | pātivratyaparityāgāt kruddhā sā tamuvāca ha ||
उस रूपको देखकर तथा चिह्नोंसे विष्णुको पहचानकर, पातिव्रत्यके त्यागसे क्रुद्ध हुई वह उनसे बोली।
Seeing that form, and recognizing Viṣṇu by his marks, she, enraged at the abandonment of her wifely virtue, spoke to him.
तद् दृष्ट्वा तुलसी रूपं (tad dṛṣṭvā tulasī rūpaṃ) — seeing that form, Tulasīज्ञात्वा विष्णुं तु चिह्नतः (jñātvā viṣṇuṃ tu cihnataḥ) — knowing him to be Viṣṇu by his marksपातिव्रत्यपरित्यागात् (pātivratyaparityāgāt) — because of the abandonment of her wifely virtueक्रुद्धा सा तमुवाच ह (kruddhā sā tamuvāca ha) — she, enraged, spoke to him
३३ हे विष्णो ते दया नास्ति पाषाणसदृशं मनः । पतिधर्मस्य भङ्गेन मम स्वामी हतः खलु ॥ ३३॥
he viṣṇo te dayā nāsti pāṣāṇasadṛśaṃ manaḥ | patidharmasya bhaṅgena mama svāmī hataḥ khalu ||
तुलसीजी बोलीं — हे विष्णो! तुममें दया नहीं है, तुम्हारा मन पाषाणके समान है; मेरे पतिधर्मके भङ्गसे मेरे स्वामी वस्तुतः मारे गये।
Tulasī spoke: O Viṣṇu, you have no compassion, your mind is like a stone; through the breaking of my wifely duty, my lord has indeed been slain.
हे विष्णो ते दया नास्ति (he viṣṇo te dayā nāsti) — O Viṣṇu, you have no compassionपाषाणसदृशं मनः (pāṣāṇasadṛśaṃ manaḥ) — your mind is like a stoneपतिधर्मस्य भङ्गेन (patidharmasya bhaṅgena) — through the breaking of my wifely dutyमम स्वामी हतः खलु (mama svāmī hataḥ khalu) — my lord has indeed been slain
३४ पाषाणसदृशस्त्वं च दयाहीनो यतः खलः । तस्मात्पाषाणरूपस्त्वं मच्छापेन भवाधुना ॥ ३४॥
pāṣāṇasadṛśastvaṃ ca dayāhīno yataḥ khalaḥ | tasmātpāṣāṇarūpastvaṃ macchāpena bhavādhunā ||
चूँकि तुम पाषाणके समान दयाहीन दुष्ट हो, इसलिये अब मेरे शापसे तुम पाषाणरूप हो जाओ।
Since you are like a stone, devoid of compassion, wicked one, therefore be now, by my curse, of the form of a stone.
पाषाणसदृशस्त्वं च (pāṣāṇasadṛśastvaṃ ca) — and you, like a stoneदयाहीनो यतः खलः (dayāhīno yataḥ khalaḥ) — since devoid of compassion, wickedतस्मात्पाषाणरूपस्त्वं (tasmātpāṣāṇarūpastvaṃ) — therefore, of stone-form, youमच्छापेन भवाधुना (macchāpena bhavādhunā) — become now, by my curse
३५ ये वदन्ति दयासिन्धुं त्वां भ्रान्तास्ते न संशयः । भक्तो विनापराधेन परार्थे च कथं हतः ॥ ३५॥
ye vadanti dayāsindhuṃ tvāṃ bhrāntāste na saṃśayaḥ | bhakto vināparādhena parārthe ca kathaṃ hataḥ ||
जो लोग तुम्हें दयाका सागर कहते हैं, वे निःसन्देह भ्रान्त हैं — बिना अपराधके भक्त दूसरेके प्रयोजनके लिये कैसे मारा गया?
Those who call you an ocean of compassion are deluded, without doubt — how could a devotee, without any fault, be slain for another's purpose?
ये वदन्ति दयासिन्धुं त्वां (ye vadanti dayāsindhuṃ tvāṃ) — those who call you an ocean of compassionभ्रान्तास्ते न संशयः (bhrāntāste na saṃśayaḥ) — are deluded, without doubtभक्तो विनापराधेन (bhakto vināparādhena) — a devotee, without faultपरार्थे च कथं हतः (parārthe ca kathaṃ hataḥ) — how was he slain for another's sake
३६ इत्युक्त्वा तुलसी सा वै शङ्खचूडप्रिया सती । भृशं रुरोद शोकार्ता विललाप भृशं मुहुः ॥ ३६॥
ityuktvā tulasī sā vai śaṅkhacūḍapriyā satī | bhṛśaṃ ruroda śokārtā vilalāpa bhṛśaṃ muhuḥ ||
सनत्कुमारजी बोले — यह कहकर शङ्खचूडकी प्रिया वह सती तुलसी शोकसे व्याकुल होकर अत्यन्त रोयी और बार-बार विलाप करती रही।
Sanatkumāra spoke: Having said this, that chaste Tulasī, beloved of Śaṅkhacūḍa, wept bitterly, stricken with grief, and lamented again and again.
इत्युक्त्वा तुलसी सा वै (ityuktvā tulasī sā vai) — having said this, that Tulasīशङ्खचूडप्रिया सती (śaṅkhacūḍapriyā satī) — the chaste one, beloved of Śaṅkhacūḍaभृशं रुरोद शोकार्ता (bhṛśaṃ ruroda śokārtā) — wept greatly, stricken with griefविललाप भृशं मुहुः (vilalāpa bhṛśaṃ muhuḥ) — and lamented greatly, again and again
३७ ततस्तां रुदतीं दृष्ट्वा स विष्णुः परमेश्वरः । सस्मार शङ्करं देवं येन सम्मोहितं जगत् ॥ ३७॥
tatastāṃ rudatīṃ dṛṣṭvā sa viṣṇuḥ parameśvaraḥ | sasmāra śaṅkaraṃ devaṃ yena sammohitaṃ jagat ||
तब उसे रोती हुई देखकर परमेश्वर विष्णुने उन शङ्करदेवका स्मरण किया, जिनसे जगत् सम्मोहित है।
Then, seeing her weeping, Viṣṇu the supreme lord remembered Śaṅkara, the god by whom the world is enchanted.
ततस्तां रुदतीं दृष्ट्वा (tatastāṃ rudatīṃ dṛṣṭvā) — then, seeing her weepingस विष्णुः परमेश्वरः (sa viṣṇuḥ parameśvaraḥ) — that Viṣṇu, the supreme lordसस्मार शङ्करं देवं (sasmāra śaṅkaraṃ devaṃ) — remembered the god Śaṅkaraयेन सम्मोहितं जगत् (yena sammohitaṃ jagat) — by whom the world is enchanted
३८ ततः प्रादुर्बभूवाथ शङ्करो भक्तवत्सलः । हरिणा प्रणतश्चासीत्सन्नुतो विनयेन सः ॥ ३८॥
tataḥ prādurbabhūvātha śaṅkaro bhaktavatsalaḥ | hariṇā praṇataścāsītsannuto vinayena saḥ ||
तब भक्तवत्सल शङ्कर वहाँ प्रकट हुए, और हरिने विनयपूर्वक उन्हें प्रणाम कर सम्मानित किया।
Then Śaṅkara, ever tender to his devotees, appeared there; and he was reverently saluted and honoured by Hari with humility.
ततः प्रादुर्बभूवाथ (tataḥ prādurbabhūvātha) — then he appearedशङ्करो भक्तवत्सलः (śaṅkaro bhaktavatsalaḥ) — Śaṅkara, tender to his devoteesहरिणा प्रणतश्चासीत् (hariṇā praṇataścāsīt) — he was bowed to by Hariसन्नुतो विनयेन सः (sannuto vinayena saḥ) — and honoured by him, with humility
३९ शोकाकुलं हरिं दृष्ट्वा विलपन्तीं च तत्प्रियाम् । नयेन बोधयामास तं तां कृपणवत्सलाम् ॥ ३९॥
śokākulaṃ hariṃ dṛṣṭvā vilapantīṃ ca tatpriyām | nayena bodhayāmāsa taṃ tāṃ kṛpaṇavatsalām ||
शोकाकुल हरि तथा विलाप करती हुई उनकी प्रियाको देखकर, दीनोंपर स्नेह रखनेवाले उन्होंने नीतिपूर्वक दोनोंको समझाया।
Seeing Hari overcome with sorrow, and his beloved lamenting, he, tender toward the afflicted, wisely consoled them both.
शोकाकुलं हरिं दृष्ट्वा (śokākulaṃ hariṃ dṛṣṭvā) — seeing Hari overcome with sorrowविलपन्तीं च तत्प्रियाम् (vilapantīṃ ca tatpriyām) — and his beloved lamentingनयेन बोधयामास (nayena bodhayāmāsa) — wisely consoledतं तां कृपणवत्सलाम् (taṃ tāṃ kṛpaṇavatsalām) — him [and] her, tender toward the afflicted
४० मा रोदीस्तुलसि त्वं हि भुङ्क्ते कर्मफलं जनः । सुखदुःखदो न कोऽप्यस्ति संसारे कर्मसागरे ॥ ४०॥
mā rodīstulasi tvaṃ hi bhuṅkte karmaphalaṃ janaḥ | sukhaduḥkhado na ko'pyasti saṃsāre karmasāgare ||
शङ्करजी बोले — हे तुलसि! मत रोओ, मनुष्य अपने कर्मके फलको ही भोगता है; इस संसाररूपी कर्मसागरमें कोई भी सुख-दुःखका देनेवाला नहीं है।
Śaṅkara spoke: Weep not, Tulasī; every being indeed enjoys the fruit of its own deeds; in this ocean of karma that is saṃsāra, no one at all is the true giver of joy or sorrow.
मा रोदीस्तुलसि त्वं (mā rodīstulasi tvaṃ) — weep not, Tulasīहि भुङ्क्ते कर्मफलं जनः (hi bhuṅkte karmaphalaṃ janaḥ) — for a being enjoys the fruit of its deedsसुखदुःखदो न कोऽप्यस्ति (sukhaduḥkhado na ko'pyasti) — no one at all is the giver of joy or sorrowसंसारे कर्मसागरे (saṃsāre karmasāgare) — in saṃsāra, this ocean of karma
४१ प्रस्तुतं शृणु निर्दुःखं शृणोति सुमना हरिः । द्वयोः सुखकरं यत्तद् ब्रवीमि सुखहेतवे ॥ ४१॥
prastutaṃ śaṛṇu nirduḥkhaṃ śaṛṇoti sumanā hariḥ | dvayoḥ sukhakaraṃ yattad bravīmi sukhahetave ||
अब यह प्रस्तुत वचन निर्दुःख होकर सुनो — प्रसन्नमना हरि भी सुनें — मैं तुम दोनोंके सुखके लिये जो हितकर है, वही कहता हूँ।
Listen now to what I begin to say, free from sorrow — for gracious-minded Hari listens too — I speak what is beneficial to both of you, for the sake of your happiness.
प्रस्तुतं शृणु निर्दुःखं (prastutaṃ śṛṇu nirduḥkhaṃ) — listen now, free of sorrowशृणोति सुमना हरिः (śṛṇoti sumanā hariḥ) — let gracious-minded Hari listen tooद्वयोः सुखकरं यत्तद् (dvayoḥ sukhakaraṃ yattad) — what brings happiness to both of youब्रवीमि सुखहेतवे (bravīmi sukhahetave) — I speak, for the sake of happiness
४२ तपस्त्वया कृतं भद्रे तस्यैव तपसः फलम् । तदन्यथा कथं स्याद्वै जातं त्वयि तथा च तत् ॥ ४२॥
tapastvayā kṛtaṃ bhadre tasyaiva tapasaḥ phalam | tadanyathā kathaṃ syādvai jātaṃ tvayi tathā ca tat ||
हे भद्रे! तुमने जो तप किया था, यह उसी तपका फल है; अन्यथा यह कैसे हो सकता था? और वही तुममें घटित हुआ है।
The penance performed by you, O gentle one, has borne exactly the fruit of that very penance; how could it be otherwise? And so indeed it has come to pass in you.
तपस्त्वया कृतं भद्रे (tapastvayā kṛtaṃ bhadre) — the penance performed by you, O gentle oneतस्यैव तपसः फलम् (tasyaiva tapasaḥ phalam) — is exactly the fruit of that penanceतदन्यथा कथं स्याद्वै (tadanyathā kathaṃ syādvai) — how indeed could it be otherwiseजातं त्वयि तथा च तत् (jātaṃ tvayi tathā ca tat) — and so it has come to pass in you
४३ इदं शरीरं त्यक्त्वा च दिव्यदेहं विधाय च । रमस्व हरिणा नित्यं रमया सदृशी भव ॥ ४३॥
idaṃ śarīraṃ tyaktvā ca divyadehaṃ vidhāya ca | ramasva hariṇā nityaṃ ramayā sadṛśī bhava ||
इस शरीरको त्यागकर तथा दिव्यदेह धारणकर, नित्य हरिके साथ रमण करो, रमाके समान हो जाओ।
Giving up this body, and taking on a divine form, sport forever with Hari; become equal to Ramā.
इदं शरीरं त्यक्त्वा च (idaṃ śarīraṃ tyaktvā ca) — giving up this bodyदिव्यदेहं विधाय च (divyadehaṃ vidhāya ca) — and forming a divine bodyरमस्व हरिणा नित्यं (ramasva hariṇā nityaṃ) — sport forever with Hariरमया सदृशी भव (ramayā sadṛśī bhava) — become equal to Ramā
४४ तवेयं तनुरुत्सृष्टा नदीरूपा भवेदिह । भारते पुण्यरूपा सा गण्डकीति च विश्रुता ॥ ४४॥
taveyaṃ tanurutsṛṣṭā nadīrūpā bhavediha | bhārate puṇyarūpā sā gaṇḍakīti ca viśrutā ||
तुम्हारा यह त्यागा हुआ शरीर यहाँ नदीरूप हो जायेगा; भारतमें वह पुण्यरूपा गण्डकी नामसे विख्यात होगी।
This body of yours, once given up, shall become a river here; renowned in Bhārata as the sacred one called Gaṇḍakī.
तवेयं तनुरुत्सृष्टा (taveyaṃ tanurutsṛṣṭā) — this body of yours, once given upनदीरूपा भवेदिह (nadīrūpā bhavediha) — shall become a river hereभारते पुण्यरूपा सा (bhārate puṇyarūpā sā) — sacred, in Bhārata, sheगण्डकीति च विश्रुता (gaṇḍakīti ca viśrutā) — renowned by the name Gaṇḍakī
४५ कियत्कालं महादेवि देवपूजनसाधने । प्रधानरूपा तुलसी भविष्यति वरेण मे ॥ ४५॥
kiyatkālaṃ mahādevi devapūjanasādhane | pradhānarūpā tulasī bhaviṣyati vareṇa me ||
हे महादेवि! कुछ कालतक मेरे वरसे तुलसीके रूपमें तुम देवपूजनके साधनमें प्रधानरूपा होगी।
For some time, O great goddess, by my boon you shall become, as tulasī, the foremost means in the worship of the gods.
कियत्कालं महादेवि (kiyatkālaṃ mahādevi) — for some time, O great goddessदेवपूजनसाधने (devapūjanasādhane) — in the means of worshipping the godsप्रधानरूपा तुलसी (pradhānarūpā tulasī) — the foremost, as tulasīभविष्यति वरेण मे (bhaviṣyati vareṇa me) — shall become, by my boon
४६ स्वर्गे मर्त्ये च पाताले तिष्ठ त्वं हरिसन्निधौ । भव त्वं तुलसीवृक्षो वरा पुष्पेषु सुन्दरि ॥ ४६॥
svarge martye ca pātāle tiṣṭha tvaṃ harisannidhau | bhava tvaṃ tulasīvṛkṣo varā puṣpeṣu sundari ||
स्वर्ग, मर्त्य तथा पातालमें हरिके समीप रहो; हे सुन्दरि! तुम पुष्पोंमें श्रेष्ठ तुलसीवृक्ष बन जाओ।
Remain in heaven, on earth, and in the netherworld, ever near Hari; become the tulasī plant, foremost among flowers, O beautiful one.
स्वर्गे मर्त्ये च पाताले (svarge martye ca pātāle) — in heaven, on earth, and in the netherworldतिष्ठ त्वं हरिसन्निधौ (tiṣṭha tvaṃ harisannidhau) — remain near Hariभव त्वं तुलसीवृक्षो (bhava tvaṃ tulasīvṛkṣo) — become the tulasī plantवरा पुष्पेषु सुन्दरि (varā puṣpeṣu sundari) — the best among flowers, O beautiful one
४७ वृक्षाधिष्ठातृदेवी त्वं वैकुण्ठे दिव्यरूपिणी । सार्धं रहसि हरिणा नित्यं क्रीडां करिष्यसि ॥ ४७॥
vṛkṣādhiṣṭhātṛdevī tvaṃ vaikuṇṭhe divyarūpiṇī | sārdhaṃ rahasi hariṇā nityaṃ krīḍāṃ kariṣyasi ||
वृक्षकी अधिष्ठातृदेवी बनकर, वैकुण्ठमें दिव्यरूपिणी होकर, तुम नित्य हरिके साथ एकान्तमें क्रीडा करोगी।
As presiding goddess of the plant, in divine form in Vaikuṇṭha, you shall forever sport in secret together with Hari.
वृक्षाधिष्ठातृदेवी त्वं (vṛkṣādhiṣṭhātṛdevī tvaṃ) — you, the presiding goddess of the plantवैकुण्ठे दिव्यरूपिणी (vaikuṇṭhe divyarūpiṇī) — of divine form, in Vaikuṇṭhaसार्धं रहसि हरिणा (sārdhaṃ rahasi hariṇā) — together, in secret, with Hariनित्यं क्रीडां करिष्यसि (nityaṃ krīḍāṃ kariṣyasi) — you shall forever sport
४८ नद्यधिष्ठातृदेवी या भारते बहुपुण्यदा । लवणोदस्य पत्नी सा हर्यंशस्य भविष्यसि ॥ ४८॥
nadyadhiṣṭhātṛdevī yā bhārate bahupuṇyadā | lavaṇodasya patnī sā haryaṃśasya bhaviṣyasi ||
भारतमें बहुत पुण्य देनेवाली नदीकी अधिष्ठातृदेवी बनकर तुम हर्यंश लवणोदपतिकी पत्नी होगी।
And as presiding goddess of the river, granting abundant merit in Bhārata, you shall become the wife of the Lord of the Salt Ocean, a portion of Hari.
नद्यधिष्ठातृदेवी या (nadyadhiṣṭhātṛdevī yā) — she who is the presiding goddess of the riverभारते बहुपुण्यदा (bhārate bahupuṇyadā) — granting abundant merit in Bhārataलवणोदस्य पत्नी सा (lavaṇodasya patnī sā) — she, the wife of the Lord of the Salt Oceanहर्यंशस्य भविष्यसि (haryaṃśasya bhaviṣyasi) — you shall become, a portion of Hari
४९ हरिर्वै शैलरूपी च गण्डकी तीरसन्निधौ । सङ्करिष्यत्यधिष्ठानं भारते तव शापतः ॥ ४९॥
harirvai śailarūpī ca gaṇḍakī tīrasannidhau | saṅkariṣyatyadhiṣṭhānaṃ bhārate tava śāpataḥ ||
हरि ही शैलरूप धारणकर तुम्हारे शापसे भारतमें गण्डकीके तटके समीप अपना स्थान बनायेंगे।
Hari himself, in the form of a mountain, shall, by your curse, take up his abode in Bhārata near the bank of the Gaṇḍakī.
हरिर्वै शैलरूपी च (harirvai śailarūpī ca) — Hari himself, in the form of a mountainगण्डकी तीरसन्निधौ (gaṇḍakī tīrasannidhau) — near the bank of the Gaṇḍakīसङ्करिष्यत्यधिष्ठानं (saṅkariṣyatyadhiṣṭhānaṃ) — shall take up his abodeभारते तव शापतः (bhārate tava śāpataḥ) — in Bhārata, through your curse
५० तत्र कोट्यश्च कीटाश्च तीक्ष्णदंष्ट्रा भयङ्कराः । तच्छित्त्वा कुहरे चक्रं करिष्यन्ति तदीयकम् ॥ ५०॥
tatra koṭyaśca kīṭāśca tīkṣṇadaṃṣṭrā bhayaṅkarāḥ | tacchittvā kuhare cakraṃ kariṣyanti tadīyakam ||
वहाँ तीक्ष्ण दाढ़ोंवाले भयंकर करोड़ों कीड़े उसे काटकर उसके भीतर उसके चक्र बना देंगे।
There, crores of fierce, sharp-fanged worms shall bore through it, and fashion within its cavities his very discs.
तत्र कोट्यश्च कीटाश्च (tatra koṭyaśca kīṭāśca) — there, crores of wormsतीक्ष्णदंष्ट्रा भयङ्कराः (tīkṣṇadaṃṣṭrā bhayaṅkarāḥ) — sharp-fanged, fearsomeतच्छित्त्वा कुहरे चक्रं (tacchittvā kuhare cakraṃ) — boring through it, [make] a disc in the cavityकरिष्यन्ति तदीयकम् (kariṣyanti tadīyakam) — they shall fashion, belonging to it
५१ शालग्रामशिला सा हि तद्भेदादतिपुण्यदा । लक्ष्मीनारायणाख्यादिश्चक्रभेदाद्भविष्यति ॥ ५१॥
śālagrāmaśilā sā hi tadbhedādatipuṇyadā | lakṣmīnārāyaṇākhyādiścakrabhedādbhaviṣyati ||
वह शालग्रामशिला उस भेदसे अत्यन्त पुण्यदायिनी होगी, चक्रके भेदसे ही वह लक्ष्मीनारायण आदि नामोंसे प्रसिद्ध होगी।
That śālagrāma stone, pierced thus, is exceedingly meritorious; from the distinct form of its disc it shall be known as Lakṣmī-Nārāyaṇa and the like.
शालग्रामशिला सा हि (śālagrāmaśilā sā hi) — that śālagrāma stone indeedतद्भेदादतिपुण्यदा (tadbhedādatipuṇyadā) — by that piercing, exceedingly meritoriousलक्ष्मीनारायणाख्यादिः (lakṣmīnārāyaṇākhyādiḥ) — known by names beginning with Lakṣmī-Nārāyaṇaचक्रभेदाद्भविष्यति (cakrabhedādbhaviṣyati) — shall become so, by the form of the disc
५२ शालग्रामशिला विष्णोस्तुलस्यास्तव सङ्गमः । सदा सादृश्यरूपा या बहुपुण्यविवर्द्धिनी ॥ ५२॥
śālagrāmaśilā viṣṇostulasyāstava saṅgamaḥ | sadā sādṛśyarūpā yā bahupuṇyavivarddhinī ||
विष्णुकी शालग्रामशिला और तुम्हारा, हे तुलसि! सदा सङ्गम है; वह सदा सादृश्यरूपा तथा अत्यन्त पुण्य बढ़ानेवाली है।
The śālagrāma stone of Viṣṇu and you, Tulasī, are forever united, ever alike in nature, greatly increasing merit.
शालग्रामशिला विष्णोः (śālagrāmaśilā viṣṇoḥ) — the śālagrāma stone of Viṣṇuतुलस्यास्तव सङ्गमः (tulasyāstava saṅgamaḥ) — and yours, Tulasī, [their] unionसदा सादृश्यरूपा या (sadā sādṛśyarūpā yā) — which is ever alike in formबहुपुण्यविवर्द्धिनी (bahupuṇyavivarddhinī) — greatly increasing merit
५३ तुलसीपत्रविच्छेदं शालग्रामे करोति यः । तस्य जन्मान्तरे भद्रे स्त्रीविच्छेदो भविष्यति ॥ ५३॥
tulasīpatravicchedaṃ śālagrāme karoti yaḥ | tasya janmāntare bhadre strīvicchedo bhaviṣyati ||
जो शालग्राममें तुलसीपत्रका विच्छेद करता है, हे भद्रे! उसका दूसरे जन्ममें स्त्रीसे वियोग होगा।
Whoever severs a tulasī leaf upon the śālagrāma shall, O gentle one, in another birth suffer separation from his wife.
तुलसीपत्रविच्छेदं (tulasīpatravicchedaṃ) — the severing of a tulasī leafशालग्रामे करोति यः (śālagrāme karoti yaḥ) — whoever does, upon the śālagrāmaतस्य जन्मान्तरे भद्रे (tasya janmāntare bhadre) — for him, in another birth, O gentle oneस्त्रीविच्छेदो भविष्यति (strīvicchedo bhaviṣyati) — separation from his wife shall occur
५४ तुलसीपत्रविच्छेदं शङ्खं हित्वा करोति यः । भार्याहीनो भवेत्सोऽपि रोगी स्यात्सप्तजन्मसु ॥ ५४॥
tulasīpatravicchedaṃ śaṅkhaṃ hitvā karoti yaḥ | bhāryāhīno bhavetso'pi rogī syātsaptajanmasu ||
जो शङ्खको छोड़कर तुलसीपत्रका विच्छेद करता है, वह भी भार्याहीन तथा सात जन्मतक रोगी होगा।
Whoever severs a tulasī leaf while disregarding the conch shall become wifeless, and shall be sickly for seven births.
तुलसीपत्रविच्छेदं (tulasīpatravicchedaṃ) — the severing of a tulasī leafशङ्खं हित्वा करोति यः (śaṅkhaṃ hitvā karoti yaḥ) — whoever does, disregarding the conchभार्याहीनो भवेत्सोऽपि (bhāryāhīno bhavetso'pi) — he too shall become wifelessरोगी स्यात्सप्तजन्मसु (rogī syātsaptajanmasu) — shall be sickly for seven births
५५ शालग्रामश्च तुलसी शङ्खं चैकत्र एव हि । यो रक्षति महाज्ञानी स भवेच्छ्रीहरिप्रियः ॥ ५५॥
śālagrāmaśca tulasī śaṅkhaṃ caikatra eva hi | yo rakṣati mahājñānī sa bhavecchrīharipriyaḥ ||
जो महाज्ञानी शालग्राम, तुलसी और शङ्खको एक ही स्थानमें रखता है, वह श्रीहरिका प्रिय होगा।
Whoever, being greatly wise, preserves the śālagrāma, tulasī, and conch together in one place, shall become dear to Śrī Hari.
शालग्रामश्च तुलसी (śālagrāmaśca tulasī) — śālagrāma and tulasīशङ्खं चैकत्र एव हि (śaṅkhaṃ caikatra eva hi) — and the conch, indeed in one placeयो रक्षति महाज्ञानी (yo rakṣati mahājñānī) — the greatly wise one who preservesस भवेच्छ्रीहरिप्रियः (sa bhavecchrīharipriyaḥ) — he shall become dear to Śrī Hari
५६ त्वं प्रियाः शङ्खचूडस्य चैकमन्वन्तरावधि । शङ्खेन सार्धं त्वद्भेदः केवलं दुःखदस्तव ॥ ५६॥
tvaṃ priyāḥ śaṅkhacūḍasya caikamanvantarāvadhi | śaṅkhena sārdhaṃ tvadbhedaḥ kevalaṃ duḥkhadastava ||
तुम शङ्खचूडकी प्रिया केवल एक मन्वन्तरतक ही थीं; केवल शङ्खसे तुम्हारा वियोग ही तुम्हें दुःख देनेवाला होगा।
You were the beloved of Śaṅkhacūḍa for one manvantara alone; separation from the conch alone shall remain a sorrow to you.
त्वं प्रियाः शङ्खचूडस्य (tvaṃ priyāḥ śaṅkhacūḍasya) — you, beloved of Śaṅkhacūḍaचैकमन्वन्तरावधि (caikamanvantarāvadhi) — for the duration of one manvantara onlyशङ्खेन सार्धं त्वद्भेदः (śaṅkhena sārdhaṃ tvadbhedaḥ) — your separation from the conch aloneकेवलं दुःखदस्तव (kevalaṃ duḥkhadastava) — shall alone be a sorrow to you
५७ इत्युक्त्वा शङ्करस्तत्र माहात्म्यमूचिवांस्तदा । शालग्रामशिलायाश्च तुलस्या बहुपुण्यदम् ॥ ५७॥
ityuktvā śaṅkarastatra māhātmyamūcivāṃstadā | śālagrāmaśilāyāśca tulasyā bahupuṇyadam ||
सनत्कुमारजी बोले — यह कहकर शङ्करने वहाँ शालग्रामशिला तथा तुलसीकी महान् पुण्यदायिनी महिमा कही।
Sanatkumāra spoke: Having said this, Śaṅkara there then declared the great merit of the śālagrāma stone and of tulasī.
इत्युक्त्वा शङ्करस्तत्र (ityuktvā śaṅkarastatra) — having said this, Śaṅkara thereमाहात्म्यमूचिवांस्तदा (māhātmyamūcivāṃstadā) — then declared the greatnessशालग्रामशिलायाश्च (śālagrāmaśilāyāśca) — of the śālagrāma stoneतुलस्या बहुपुण्यदम् (tulasyā bahupuṇyadam) — and of tulasī, greatly meritorious
५८ ततश्चान्तर्हितो भूत्वा मोदयित्वा हरिं च ताम् । जगाम स्वालयं शम्भुः शर्मदो हि सदा सताम् ॥ ५८॥
tataścāntarhito bhūtvā modayitvā hariṃ ca tām | jagāma svālayaṃ śambhuḥ śarmado hi sadā satām ||
तब अन्तर्धान होकर हरि और तुलसीको प्रसन्न कर, सत्पुरुषोंको सदा सुख देनेवाले शम्भु अपने धामको चले गये।
Then, becoming invisible, having delighted Hari and Tulasī, Śambhu, who is ever the giver of bliss to the virtuous, went to his own abode.
ततश्चान्तर्हितो भूत्वा (tataścāntarhito bhūtvā) — then, becoming invisibleमोदयित्वा हरिं च ताम् (modayitvā hariṃ ca tām) — having delighted Hari and herजगाम स्वालयं शम्भुः (jagāma svālayaṃ śambhuḥ) — Śambhu went to his own abodeशर्मदो हि सदा सताम् (śarmado hi sadā satām) — ever the giver of bliss to the virtuous
५९ इति श्रुत्वा वचः शम्भोः प्रसन्ना तु तुलस्यभूत् । तद्देहं च परित्यज्य दिव्यरूपा बभूव ह ॥ ५९॥
iti śrutvā vacaḥ śambhoḥ prasannā tu tulasyabhūt | taddehaṃ ca parityajya divyarūpā babhūva ha ||
शम्भुका यह वचन सुनकर तुलसी प्रसन्न हो गयीं; उस शरीरको त्यागकर वे दिव्यरूपा हो गयीं।
Hearing this speech of Śambhu, Tulasī became content; giving up that body, she assumed a divine form.
इति श्रुत्वा वचः शम्भोः (iti śrutvā vacaḥ śambhoḥ) — hearing this speech of Śambhuप्रसन्ना तु तुलस्यभूत् (prasannā tu tulasyabhūt) — Tulasī indeed became contentतद्देहं च परित्यज्य (taddehaṃ ca parityajya) — giving up that bodyदिव्यरूपा बभूव ह (divyarūpā babhūva ha) — she became of divine form
६० प्रजगाम तया सार्द्धं वैकुण्ठं कमलापतिः । सद्यस्तद्देहजाता च बभूव गण्डकी नदी ॥ ६०॥
prajagāma tayā sārddhaṃ vaikuṇṭhaṃ kamalāpatiḥ | sadyastaddehajātā ca babhūva gaṇḍakī nadī ||
कमलापति उसके साथ वैकुण्ठको गये, और तत्काल उसका शरीर गण्डकी नदी बन गया।
Kamalāpati went together with her to Vaikuṇṭha, and at once her body became the river Gaṇḍakī.
प्रजगाम तया सार्द्धं (prajagāma tayā sārddhaṃ) — went together with herवैकुण्ठं कमलापतिः (vaikuṇṭhaṃ kamalāpatiḥ) — to Vaikuṇṭha, Kamalāpatiसद्यस्तद्देहजाता च (sadyastaddehajātā ca) — at once, born of that bodyबभूव गण्डकी नदी (babhūva gaṇḍakī nadī) — became the river Gaṇḍakī
६१ शैलोऽभूदच्युतः सोऽपि तत्तीरे पुण्यदो नृणाम् । कुर्वन्ति तत्र कीटाश्च छिद्रं बहुविधं मुने ॥ ६१॥
śailo'bhūdacyutaḥ so'pi tattīre puṇyado nṛṇām | kurvanti tatra kīṭāśca chidraṃ bahuvidhaṃ mune ||
अच्युत भी वहाँ उसके तटपर मनुष्योंको पुण्य देनेवाला शैल बन गये; हे मुने! वहाँ कीड़े अनेक प्रकारके छिद्र बनाते हैं।
Acyuta himself became a mountain there, on its bank, granting merit to men; there the worms make manifold holes, O sage.
शैलोऽभूदच्युतः सोऽपि (śailo'bhūdacyutaḥ so'pi) — he too, Acyuta, became a mountainतत्तीरे पुण्यदो नृणाम् (tattīre puṇyado nṛṇām) — on its bank, meritorious for menकुर्वन्ति तत्र कीटाश्च (kurvanti tatra kīṭāśca) — there the worms makeछिद्रं बहुविधं मुने (chidraṃ bahuvidhaṃ mune) — manifold holes, O sage
६२ जले पतन्ति यास्तत्र शिलास्तास्त्वतिपुण्यदाः । स्थलस्था पिङ्गला ज्ञेयाश्चोपतापाय चैव हि ॥ ६२॥
jale patanti yāstatra śilāstāstvatipuṇyadāḥ | sthalasthā piṅgalā jñeyāścopatāpāya caiva hi ||
वहाँ जलमें गिरनेवाली शिलाएँ अत्यन्त पुण्यदायिनी हैं; स्थलपर स्थित शिलाएँ पिङ्गला जाननी चाहिये और वे कष्टदायक होती हैं।
The stones that fall there into the water are exceedingly meritorious; those that remain on land are to be known as piṅgala, and cause affliction.
जले पतन्ति यास्तत्र (jale patanti yāstatra) — those that fall there into the waterशिलास्तास्त्वतिपुण्यदाः (śilāstāstvatipuṇyadāḥ) — those stones are exceedingly meritoriousस्थलस्था पिङ्गला ज्ञेयाः (sthalasthā piṅgalā jñeyāḥ) — those on land are to be known as piṅgalaचोपतापाय चैव हि (copatāpāya caiva hi) — and indeed cause affliction
६३ इत्येवं कथितं सर्वं तव प्रश्नानुसारतः । चरितं पुण्यदं शम्भोः सर्वकामप्रदं नृणाम् ॥ ६३॥
ityevaṃ kathitaṃ sarvaṃ tava praśnānusārataḥ | caritaṃ puṇyadaṃ śambhoḥ sarvakāmapradaṃ nṛṇām ||
इस प्रकार तुम्हारे प्रश्नके अनुसार यह सब कहा गया — शम्भुका यह पुण्यदायक तथा मनुष्योंकी समस्त कामनाओंको पूर्ण करनेवाला चरित।
Thus has all been told to you, according to your question — this meritorious deed of Śambhu, granting all desires to men.
इत्येवं कथितं सर्वं (ityevaṃ kathitaṃ sarvaṃ) — thus all has been toldतव प्रश्नानुसारतः (tava praśnānusārataḥ) — according to your questionचरितं पुण्यदं शम्भोः (caritaṃ puṇyadaṃ śambhoḥ) — this meritorious deed of Śambhuसर्वकामप्रदं नृणाम् (sarvakāmapradaṃ nṛṇām) — granting all desires to men
६४ आख्यानमिदमाख्यातं विष्णुमाहात्म्यमिश्रितम् । भुक्तिमुक्तिप्रदं पुण्यं किं भूयः श्रोतुमिच्छसि ॥ ६४॥
ākhyānamidamākhyātaṃ viṣṇumāhātmyamiśritam | bhuktimuktipradaṃ puṇyaṃ kiṃ bhūyaḥ śrotumicchasi ||
यह आख्यान विष्णुके माहात्म्यसे मिश्रित होकर कहा गया; यह भोग-मोक्ष देनेवाला तथा पुण्यदायक है। अब और क्या सुनना चाहते हो?
This narrative, mingled with the glory of Viṣṇu, has been told; it grants enjoyment and liberation, and is meritorious. What more do you wish to hear?
आख्यानमिदमाख्यातं (ākhyānamidamākhyātaṃ) — this narrative has been toldविष्णुमाहात्म्यमिश्रितम् (viṣṇumāhātmyamiśritam) — mingled with the glory of Viṣṇuभुक्तिमुक्तिप्रदं पुण्यं (bhuktimuktipradaṃ puṇyaṃ) — meritorious, granting enjoyment and liberationकिं भूयः श्रोतुमिच्छसि (kiṃ bhūyaḥ śrotumicchasi) — what more do you wish to hear
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां पञ्चमे युद्धखण्डे शङ्खचूडवधोपाख्याने तुलसीशापवर्णनं नामैकचत्वारिंशोऽध्यायः॥ ४१॥
Thus ends the forty-first chapter, called "The Narration of Tulasī's Curse," within the Śaṅkhacūḍa-vadha sub-narrative, 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 शङ्खचूडवधोपाख्यानके अन्तर्गत तुलसीशापवर्णन नामक इकतालीसवाँ अध्याय पूर्ण हुआ॥ ४१॥