॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — युद्धखण्डअथ नवमोऽध्यायः
Continuing directly from the wonder-filled divine chariot described in the previous chapter, Sanatkumāra narrates how Brahmā, having yoked the Veda-born horses to it, presented the chariot to Śiva and, after repeated entreaty, helped the trident-bearer — honoured by Viṣṇu and the other gods — mount it. Praised by sages, gods, gandharvas, serpents, Viṣṇu, Brahmā and the world-guardians, and surrounded by troops of apsarases skilled in song, Śambhu, embodying all the gods, ascended the chariot in his full majesty. So overwhelming was his splendour that, as he mounted, the Veda-born horses collapsed to the ground on their heads, the earth and all the mountains shook, and Śeṣa, who bears the earth, first quaked beneath the weight and then, rising up in the form of the lord of bulls, held the chariot in place for a moment — but he too, unable to bear Maheśa's great radiance, sank to his knees. Brahmā himself then set the horses and chariot right and, taking the reins, drove the mind- and wind-swift, Veda-formed horses toward the three cities of the powerful demons, situated in the sky. Once Maheśa had taken his seat, Rudra Śaṅkara addresses the gods: let them grant him lordship over 'beasts' (paśus), so that he may slay the demons — for the demons can only be slain once both gods and demons are conceived of, each in their own way, as paśus. This request throws the gods into dismay at the prospect of becoming beasts themselves, until Śambhu, perceiving their unease, laughingly reassures them: no downfall shall come to them even in that paśu-state, for whoever practises his divine Pāśupata vow — with steadfast service for twelve years, or six, or even three — shall be released from paśu-hood; this he pledges to them as a true promise. Comforted, the gods — Hari, Brahmā and the rest — assent, saying 'so be it'; and it is from this exchange, Sanatkumāra tells Vyāsa, that all gods and demons alike become the Lord's paśus, and Rudra himself becomes celebrated throughout the worlds by the auspicious name Paśupati, 'lord of beasts, releaser of beasts from bondage.' The assembly bursts into cries of 'Victory!', and Sanatkumāra remarks that the wondrous form Śiva bore in that moment could not be described even across hundreds of years. Thus arrayed, Maheśāna together with Maheśānī [Pārvatī], the lord of all and giver of happiness to every being, sets out to slay Tripura. Indra and the other sun-bright immortals follow mounted on elephants, horses, excellent lions, chariots and bulls, their arms filled with ploughs, clubs, mountain-sized bhuśuṇḍas and manifold other weapons; Indra, Brahmā, Viṣṇu and the other great gods, richly armed and resplendent, march ahead of Maheśvara celebrating a great festival and proclaiming victory to Śambhu, while staff-bearing, matted-haired sages rejoice and sky-going siddhas and cāraṇas shower down flowers. Sanatkumāra then tells Vyāsa that the countless lords of the gaṇas thronging toward the triple city are beyond reckoning, though he names a sampling of them — led by Bhṛṅgī, foremost among all the gaṇa-lords, who goes ahead mounted on his aerial chariot like Mahendra, followed by dozens of named gaṇas (Keśa, Vigatavāsa, Mahākeśa, Mahājvara, and many more) — heroic, innumerable, and marked by no ordinary sign. Although these gaṇas encircling Mahādeva were themselves capable of consuming the whole moving and unmoving universe by thought alone in an instant, Sanatkumāra observes that Śiva, the wielder of the Pināka, had in truth no need of chariot, arrow, gaṇas, or gods to burn Tripura — he went himself, together with his own hosts, purely as an act of wondrous play. The chapter closes with Sanatkumāra explaining to Vyāsa the purpose behind this grand display of chariot, army, and retinue: to proclaim Śiva's fame throughout the worlds, and so that the wicked might be convinced that among all the gods none surpasses him. पिछले अध्यायमें वर्णित अनेक आश्चर्योंसे युक्त उस दिव्य रथकी कथाको आगे बढ़ाते हुए सनत्कुमारजी बताते हैं कि ब्रह्माजीने वेदरूपी घोड़ोंको उस रथमें जोतकर उसे शिवजीको समर्पित किया और बहुत प्रार्थना करके विष्णु आदि देवगणोंके सम्माननीय उस शूलधारी शिवको रथपर बैठाया। ऋषि, देवता, गन्धर्व, नाग, विष्णु, ब्रह्मा तथा लोकपालोंसे स्तुति किये जाते हुए तथा गानमें प्रवीण अप्सराओंसे घिरे हुए सर्वदेवमय शम्भु उस रथपर पूर्ण गौरवके साथ आरूढ़ हुए। उनका तेज इतना प्रबल था कि रथपर चढ़ते ही वेदरूपी घोड़े सिरके बल पृथ्वीपर गिर पड़े, पृथ्वी तथा सभी पर्वत काँप उठे, और पृथ्वीको धारण करनेवाले शेषनाग पहले उस भारसे काँपे, फिर वृषेन्द्रका रूप धारणकर क्षणभरके लिये रथको सँभाला—किंतु महेशके परम तेजको सहन करनेमें असमर्थ होकर वे भी घुटनोंके बल गिर पड़े। तब स्वयं ब्रह्माजीने घोड़ोंतथा रथको व्यवस्थित करके, लगाम पकड़कर, मन तथा वायुके समान वेगवाले उन वेदरूपी घोड़ोंको आकाशस्थित दानवोंके तीनों नगरोंकी ओर हाँकना आरम्भ किया। महेशके आसन ग्रहण करते ही रुद्र शंकर देवताओंसे कहते हैं—मुझे पशुओंका आधिपत्य दें, तभी मैं असुरोंका वध करूँगा, क्योंकि देवताओं तथा असुरोंकी पृथक्-पृथक् पशुरूपमें कल्पना किये बिना वे दैत्य वधके योग्य नहीं हो सकते। यह सुनकर देवगण पशुत्वकी आशंकासे दुःखी हो जाते हैं, तब उनका भाव जानकर शम्भु हँसते हुए आश्वासन देते हैं—पशुभावको प्राप्त होनेपर भी उनका पतन नहीं होगा, क्योंकि जो भी उनके दिव्य पाशुपतव्रतका बारह वर्ष, छः वर्ष अथवा तीन वर्षतक निष्ठापूर्वक आचरण करेगा, वह पशुत्वसे मुक्त हो जायगा—यह उन्होंने सत्य प्रतिज्ञाके रूपमें कहा। इससे सन्तुष्ट होकर हरि, ब्रह्मा आदि देवता "ऐसा ही होगा" कहकर स्वीकार करते हैं; और इसी वार्तालापसे, सनत्कुमारजी व्यासजीको बताते हैं, सभी देवता तथा असुर उन प्रभुके पशु बन जाते हैं और रुद्र स्वयं पशुओंको पाशसे मुक्त करनेवाले "पशुपति" इस कल्याणकारी नामसे सभी लोकोंमें विख्यात हो जाते हैं। सभा जय-जयकारसे गूँज उठती है, और सनत्कुमारजी कहते हैं कि उस समय शिवजीका जो अद्भुत रूप था, उसका वर्णन सैकड़ों वर्षोंमें भी सम्भव नहीं। इस प्रकार सुसज्जित होकर सबके लिये सुखदायक, अखिलेश्वर महेशान अपनी महेशानी [पार्वतीजी]-सहित त्रिपुरको मारनेके लिये चल पड़ते हैं। सूर्यके समान तेजस्वी इन्द्रादि देवता हाथी, घोड़े, श्रेष्ठ सिंह, रथ तथा बैलोंपर सवार होकर, हल, मूसल, विशाल पर्वतके समान भुशुण्ड तथा नाना आयुध हाथोंमें लिये हुए उनके पीछे-पीछे चलते हैं; इन्द्र, ब्रह्मा, विष्णु आदि अनेक आयुधोंसे सुसज्जित तथा परम प्रकाशमान देवता महोत्सव मनाते तथा शम्भुकी जय-जयकार करते हुए महेश्वरके आगे-आगे चलते हैं, जबकि दण्डधारी जटाधारी मुनिगण हर्षित होते हैं और आकाशचारी सिद्ध-चारण पुष्पवृष्टि करते हैं। सनत्कुमारजी व्यासजीसे कहते हैं कि त्रिपुरकी ओर जा रहे असंख्य गणेश्वरोंकी गणना असम्भव है, तथापि वे कुछ नाम गिनाते हैं—सबमें श्रेष्ठ भृंगी, जो महेन्द्रकी भाँति विमानपर चढ़कर आगे चलते हैं, तथा उनके पीछे केश, विगतवास, महाकेश, महाज्वर आदि दर्जनों नामधारी वीर गणेश्वर, जो असंख्य हैं और जिनका कोई सामान्य लक्षण नहीं है। यद्यपि महादेवको घेरे हुए ये गण स्वयं मनमात्रसे ही सम्पूर्ण चराचर जगत्को क्षणभरमें भस्म करनेमें समर्थ थे, तथापि सनत्कुमारजी बताते हैं कि पिनाकधारी शिवको त्रिपुर जलानेके लिये वस्तुतः न रथकी, न बाणकी, न गणोंकी और न देवताओंकी आवश्यकता थी—वे स्वयं अपने गणों तथा देवताओंके साथ केवल अपनी अद्भुत लीलाके रूपमें वहाँ गये। अध्यायका समापन सनत्कुमारजीके इस कथनसे होता है कि इस विशाल रथ, सेना तथा परिवारके प्रदर्शनका उद्देश्य लोकोंमें शिवजीके यशका विस्तार करना तथा दुष्टोंके मनमें यह विश्वास दृढ़ करना था कि सभी देवताओंमें शिवजीसे बढ़कर अन्य कोई नहीं है।
१ ईदृग्विधं महादिव्यं नानाश्चर्यमयं रथम् । सन्नह्य निगमानश्वांस्तं ब्रह्मा प्रार्पयच्छिवम् ॥ १
īdṛgvidhaṃ mahādivyaṃ nānāścaryamayaṃ ratham | sannahya nigamānaśvāṃstaṃ brahmā prārpayacchivam 1 ||
सनत्कुमारजी बोले—इस प्रकारके महादिव्य तथा अनेक आश्चर्योंसे युक्त रथमें वेदरूपी घोड़ोंको जोतकर ब्रह्माजीने उसे शिवजीको समर्पित किया।
Sanatkumāra said: Having harnessed the Veda-horses to such a great, divine chariot, full of manifold wonders, Brahmā presented it to Śiva.
ईदृग्विधं महादिव्यं (īdṛgvidhaṃ mahādivyaṃ) — such a kind, greatly divine [chariot],नानाश्चर्यमयं रथम् (nānāścaryamayaṃ ratham) — a chariot full of manifold wonders —सन्नह्य निगमानश्वांस्तं (sannahya nigamānaśvāṃstaṃ) — having harnessed the Veda-horses to it,ब्रह्मा प्रार्पयच्छिवम् (brahmā prārpayacchivam) — Brahmā presented it to Śiva
२ शम्भवेऽसौ निवेद्याधिरोपयामास शूलिनम् । बहुशः प्रार्थ्य देवेशं विष्ण्वादिसुरसम्मतम् ॥ २
śambhave'sau nivedyādhiropayāmāsa śūlinam | bahuśaḥ prārthya deveśaṃ viṣṇvādisurasammatam 2 ||
शम्भुसे निवेदन करके तथा विष्णु आदि देवगणोंके सम्माननीय उन देवेशसे बहुत प्रार्थना करके, उन्होंने उस शूलधारीको रथपर बैठाया।
Having announced it to Śambhu, he, after entreating many times the lord of gods — honoured by Viṣṇu and the other gods — made the trident-bearer mount it.
शम्भवेऽसौ निवेद्य (śambhave'sau nivedya) — having announced it to Śambhu,अधिरोपयामास शूलिनम् (adhiropayāmāsa śūlinam) — he made the trident-bearer mount it,बहुशः प्रार्थ्य देवेशं (bahuśaḥ prārthya deveśaṃ) — having entreated the lord of gods many times —विष्ण्वादिसुरसम्मतम् (viṣṇvādisurasammatam) — him who is esteemed by Viṣṇu and the other gods
३ ततस्तस्मिन् रथे दिव्ये रथप्राकारसंयुते । सर्वदेवमयः शम्भुरारुरोह महाप्रभुः ॥ ३
tatastasmin rathe divye rathaprākārasaṃyute | sarvadevamayaḥ śambhurāruroha mahāprabhuḥ 3 ||
तब रथकी चारदीवारीसे युक्त उस दिव्य रथपर सर्वदेवमय महाप्रभु शम्भु आरूढ़ हुए।
Then, upon that divine chariot furnished with a rampart around it, Śambhu, the great lord embodying all the gods, mounted.
ततस्तस्मिन् रथे दिव्ये (tatastasmin rathe divye) — then, upon that divine chariot,रथप्राकारसंयुते (rathaprākārasaṃyute) — furnished with a rampart-wall around the chariot,सर्वदेवमयः शम्भुः (sarvadevamayaḥ śambhuḥ) — Śambhu, embodying all the gods,आरुरोह महाप्रभुः (āruroha mahāprabhuḥ) — the great lord, mounted
४ ऋषिभिः स्तूयमानश्च देवगन्धर्वपन्नगैः । विष्णुना ब्रह्मणा चापि लोकपालैर्बभूव ह ॥ ४
ṛṣibhiḥ stūyamānaśca devagandharvapannagaiḥ | viṣṇunā brahmaṇā cāpi lokapālairbabhūva ha 4 ||
उस समय ऋषि, देवता, गन्धर्व, नाग तथा विष्णु, ब्रह्मा एवं लोकपाल उनकी स्तुति करने लगे।
And he was praised by the sages, by gods, gandharvas, and serpents, and also by Viṣṇu, Brahmā, and the world-guardians.
ऋषिभिः स्तूयमानश्च (ṛṣibhiḥ stūyamānaśca) — and, being praised by the sages,देवगन्धर्वपन्नगैः (devagandharvapannagaiḥ) — and by gods, gandharvas, and serpents,विष्णुना ब्रह्मणा चापि (viṣṇunā brahmaṇā cāpi) — and also by Viṣṇu and Brahmā,लोकपालैर्बभूव ह (lokapālairbabhūva ha) — and by the world-guardians, indeed, he was [praised]
५ उपावृतश्चाप्सरसाङ्गणैर्गीतविशारदैः । शुशुभे वरदः शम्भुः स तं प्रेक्ष्य च सारथिम् ॥ ५
upāvṛtaścāpsarasāṅgaṇairgītaviśāradaiḥ | śuśubhe varadaḥ śambhuḥ sa taṃ prekṣya ca sārathim 5 ||
गानमें प्रवीण अप्सराओंके समूहसे घिरे हुए वरदायक शम्भु उस सारथि (ब्रह्मा)-की ओर देखते हुए शोभित होने लगे।
And surrounded by troops of apsarases skilled in song, Śambhu the boon-giver shone, gazing upon that charioteer.
उपावृतश्चाप्सरसाङ्गणैः (upāvṛtaścāpsarasāṅgaṇaiḥ) — and surrounded by troops of apsarases,गीतविशारदैः (gītaviśāradaiḥ) — skilled in song,शुशुभे वरदः शम्भुः (śuśubhe varadaḥ śambhuḥ) — the boon-giving Śambhu shone,स तं प्रेक्ष्य च सारथिम् (sa taṃ prekṣya ca sārathim) — gazing upon that charioteer [Brahmā]
६ तस्मिन्नारोहति रथं कल्पितं लोकसम्भृतम् । शिरोभिः पतिता भूमौ तुरगा वेदसम्भवाः ॥ ६
tasminnārohati rathaṃ kalpitaṃ lokasambhṛtam | śirobhiḥ patitā bhūmau turagā vedasambhavāḥ 6 ||
सर्वलोकमय उस निर्मित रथपर उनके चढ़ते ही वेदरूपी घोड़े सिरके बल पृथ्वीपर गिर पड़े।
As he mounted that chariot, fashioned and filled with [all] the worlds, the Veda-born horses fell to the ground upon their heads.
तस्मिन्नारोहति रथं (tasminnārohati rathaṃ) — as he mounted that chariot,कल्पितं लोकसम्भृतम् (kalpitaṃ lokasambhṛtam) — fashioned and filled with [all] the worlds,शिरोभिः पतिता भूमौ (śirobhiḥ patitā bhūmau) — fell to the ground upon their heads —तुरगा वेदसम्भवाः (turagā vedasambhavāḥ) — the horses born of the Vedas
७ चचाल वसुधा चेलुः सकलाश्च महीधराः । चकम्पे सहसा शेषोऽसोढा तद्भारमातुरः ॥ ७
cacāla vasudhā celuḥ sakalāśca mahīdharāḥ | cakampe sahasā śeṣo'soḍhā tadbhāramāturaḥ 7 ||
पृथ्वी तथा सभी पर्वत चलायमान हो गये, और शेषनाग उस भारको सहनेमें असमर्थ होनेके कारण सहसा काँप उठे।
The earth shook, and all the mountains trembled; Śeṣa suddenly quaked, distressed, unable to bear that weight.
चचाल वसुधा (cacāla vasudhā) — the earth shook,चेलुः सकलाश्च महीधराः (celuḥ sakalāśca mahīdharāḥ) — and all the mountains trembled;चकम्पे सहसा शेषः (cakampe sahasā śeṣaḥ) — Śeṣa suddenly quaked,असोढा तद्भारमातुरः (asoḍhā tadbhāramāturaḥ) — distressed, unable to bear that weight
८ अथाधः स रथस्यास्य भगवान्धरणीधरः । वृषेन्द्ररूपी चोत्थाय स्थापयामास वै क्षणम् ॥ ८
athādhaḥ sa rathasyāsya bhagavāndharaṇīdharaḥ | vṛṣendrarūpī cotthāya sthāpayāmāsa vai kṣaṇam 8 ||
तब उस रथके नीचे पृथ्वीको धारण करनेवाले भगवान् शेष वृषेन्द्रका रूप धारणकर क्षणमात्रके लिये उसे स्थापित करने लगे।
Then, below this chariot, the lord who bears the earth, rising up in the form of the lord of bulls, held it in place for a moment.
अथाधः स रथस्यास्य (athādhaḥ sa rathasyāsya) — then, below this chariot,भगवान्धरणीधरः (bhagavāndharaṇīdharaḥ) — the lord who bears the earth [Śeṣa],वृषेन्द्ररूपी चोत्थाय (vṛṣendrarūpī cotthāya) — rising up in the form of the lord of bulls,स्थापयामास वै क्षणम् (sthāpayāmāsa vai kṣaṇam) — held it in place, indeed, for a moment
९ क्षणान्तरे वृषेन्द्रोऽपि जानुभ्यामगमद्धराम् । रथारूढमहेशस्य सुतेजस्सोढुमक्षमः ॥ ९
kṣaṇāntare vṛṣendro'pi jānubhyāmagamaddharām | rathārūḍhamaheśasya sutejassoḍhumakṣamaḥ 9 ||
क्षणभरके पश्चात् वे वृषेन्द्र भी रथपर आरूढ़ महेशके परम तेजको सहन करनेमें असमर्थ होकर घुटनोंके बल पृथ्वीपर गिर पड़े।
In the next moment, the lord of bulls too sank to the earth upon his knees, unable to bear the great splendour of Maheśa mounted on the chariot.
क्षणान्तरे वृषेन्द्रोऽपि (kṣaṇāntare vṛṣendro'pi) — in the next moment, the lord of bulls tooजानुभ्यामगमद्धराम् (jānubhyāmagamaddharām) — sank to the earth upon his knees,रथारूढमहेशस्य (rathārūḍhamaheśasya) — of Maheśa, mounted on the chariot,सुतेजस्सोढुमक्षमः (sutejassoḍhumakṣamaḥ) — unable to bear his great splendour
१० अभीषुहस्तो भगवानुद्यम्य च हयांस्तदा । स्थापयामास देवस्य वचनाद्वै रथं वरम् ॥ १०
abhīṣuhasto bhagavānudyamya ca hayāṃstadā | sthāpayāmāsa devasya vacanādvai rathaṃ varam 10 ||
तब हाथमें लगाम पकड़े हुए भगवान् ब्रह्माने घोड़ोंको उठाकर, शिवजीकी आज्ञासे उस श्रेष्ठ रथको व्यवस्थित किया।
Then the lord, reins in hand, having raised up the horses, set the excellent chariot in place at the word of the god.
अभीषुहस्तो भगवान् (abhīṣuhasto bhagavān) — the lord [Brahmā], reins in hand,उद्यम्य च हयांस्तदा (udyamya ca hayāṃstadā) — then having raised up the horses,स्थापयामास देवस्य वचनात् (sthāpayāmāsa devasya vacanāt) — set it in place at the word of the god [Śiva],वै रथं वरम् (vai rathaṃ varam) — indeed, the excellent chariot
११ ततोऽसौ नोदयामास मनोमारुतरंहसः । ब्रह्मा हयान्वेदमयान्नद्धान् रथवरे स्थितः ॥ ११
tato'sau nodayāmāsa manomārutaraṃhasaḥ | brahmā hayānvedamayānnaddhān rathavare sthitaḥ 11 ||
उसके बाद उस श्रेष्ठ रथपर स्थित ब्रह्माजीने मन तथा वायुके समान वेगवाले उन वेदरूपी, जुते हुए घोड़ोंको तेजीसे हाँकना आरम्भ किया।
Then he, Brahmā, stationed on the excellent chariot, urged on the Veda-formed horses — yoked, swift as mind and wind.
ततोऽसौ नोदयामास (tato'sau nodayāmāsa) — then he urged onwardमनोमारुतरंहसः (manomārutaraṃhasaḥ) — [horses] swift as mind and wind —ब्रह्मा हयान्वेदमयान्नद्धान् (brahmā hayānvedamayānnaddhān) — Brahmā, the Veda-formed horses, [now] yoked,रथवरे स्थितः (rathavare sthitaḥ) — stationed on the excellent chariot
१२ पुराण्युद्दिश्य वै त्रीणि तेषां खस्थानि तानि हि । अधिष्ठिते महेशे तु दानवानां तरस्विनाम् ॥ १२
purāṇyuddiśya vai trīṇi teṣāṃ khasthāni tāni hi | adhiṣṭhite maheśe tu dānavānāṃ tarasvinām 12 ||
महेशके आसन ग्रहण करते ही, वे रथको आकाशमें स्थित उन बलवान् दानवोंके तीनों नगरोंकी ओर लक्ष्य करके ले चले।
Once Maheśa had taken his seat, [Brahmā drove the chariot] heading toward those three cities of the powerful demons, which were situated in the sky.
पुराण्युद्दिश्य वै त्रीणि (purāṇyuddiśya vai trīṇi) — heading, indeed, toward those three citiesतेषां खस्थानि तानि हि (teṣāṃ khasthāni tāni hi) — of theirs, situated in the sky,अधिष्ठिते महेशे तु (adhiṣṭhite maheśe tu) — once Maheśa had taken his seat [in the chariot],दानवानां तरस्विनाम् (dānavānāṃ tarasvinām) — [the cities] of the powerful demons
१३ अथाह भगवान् रुद्रो देवानालोक्य शङ्करः । पशूनामाधिपत्यं मे दध्वं हन्मि ततोऽसुरान् ॥ १३
athāha bhagavān rudro devānālokya śaṅkaraḥ | paśūnāmādhipatyaṃ me dadhvaṃ hanmi tato'surān 13 ||
तब देवगणोंकी ओर देखते हुए भगवान् रुद्र शंकरने कहा—मुझे पशुओंका आधिपत्य दें, तभी मैं असुरोंका वध करूँगा।
Then the lord Rudra Śaṅkara, looking upon the gods, said: "Grant me lordship over the beasts (paśus); then I shall slay the demons."
NoteThe Sanskrit itself carries no explicit उवाच-tag here (unlike the तेषां भावम्... शम्भुस्तानिदमब्रवीत् / शम्भुरुवाच pattern below); the direct speech is introduced within the narrative line "अथाह भगवान् रुद्रो देवानालोक्य शङ्करः" itself. The speaker attribution above is supplied editorially, following the convention already used elsewhere in this seed data (e.g. रुद्रसंहिता-युद्धखण्ड 2.5) for a quotation introduced by narration rather than a separate tag-line.
अथाह भगवान् रुद्रो (athāha bhagavān rudro) — then the lord Rudra said,देवानालोक्य शङ्करः (devānālokya śaṅkaraḥ) — Śaṅkara, looking upon the gods:पशूनामाधिपत्यं मे दध्वं (paśūnāmādhipatyaṃ me dadhvaṃ) — "grant me lordship over the beasts (paśus),हन्मि ततोऽसुरान् (hanmi tato'surān) — then I shall slay the demons"
१४ पृथक् पशुत्वं देवानां तथान्येषां सुरोत्तमाः । कल्पयित्वैव वध्यास्ते नान्यथा दैत्यसत्तमाः ॥ १४
pṛthak paśutvaṃ devānāṃ tathānyeṣāṃ surottamāḥ | kalpayitvaiva vadhyāste nānyathā daityasattamāḥ 14 ||
हे श्रेष्ठ देवगणो! देवताओं तथा अन्य [असुरों] की पृथक्-पृथक् पशुरूपमें कल्पना करनेपर ही वे श्रेष्ठ दैत्य वधके योग्य हो सकते हैं, अन्यथा नहीं।
"O best of gods, only by conceiving separately the paśu-nature of the gods and of the others [the demons] are those foremost demons fit to be slain — not otherwise."
पृथक् पशुत्वं देवानां (pṛthak paśutvaṃ devānāṃ) — "the separate paśu-nature of the gods,तथान्येषां सुरोत्तमाः (tathānyeṣāṃ surottamāḥ) — and likewise of the others, O best of gods —कल्पयित्वैव वध्यास्ते (kalpayitvaiva vadhyāste) — only having so conceived it are they to be slain,नान्यथा दैत्यसत्तमाः (nānyathā daityasattamāḥ) — the foremost demons — not otherwise"
१५ इति श्रुत्वा वचस्तस्य देवदेवस्य धीमतः । विषादमगमन्सर्वे पशुत्वं प्रतिशङ्किताः ॥ १५
iti śrutvā vacastasya devadevasya dhīmataḥ | viṣādamagamansarve paśutvaṃ pratiśaṅkitāḥ 15 ||
उन बुद्धिमान् देवाधिदेवके इस वचनको सुनकर सभी देवता पशुत्वके प्रति शंकित होकर दुःखित हो गये।
Having heard this speech of the wise god of gods, all [the gods], apprehensive about becoming beasts, fell into dejection.
इति श्रुत्वा वचस्तस्य (iti śrutvā vacastasya) — having heard this speech of him,देवदेवस्य धीमतः (devadevasya dhīmataḥ) — the wise god of gods,विषादमगमन्सर्वे (viṣādamagamansarve) — all [the gods] fell into dejection,पशुत्वं प्रतिशङ्किताः (paśutvaṃ pratiśaṅkitāḥ) — apprehensive about [becoming] beasts
१६ तेषां भावमथ ज्ञात्वा देवदेवोऽम्बिकापतिः । विहस्य कृपया देवान् शम्भुस्तानिदमब्रवीत् ॥ १६
teṣāṃ bhāvamatha jñātvā devadevo'mbikāpatiḥ | vihasya kṛpayā devān śambhustānidamabravīt 16 ||
तब उनका भाव जानकर देवाधिदेव अम्बिकापति शम्भु हँसते हुए कृपापूर्वक उन देवताओंसे यह कहने लगे।
Then, knowing their state of mind, the god of gods, the husband of Ambikā, Śambhu, laughing, spoke this to the gods out of compassion.
तेषां भावमथ ज्ञात्वा (teṣāṃ bhāvamatha jñātvā) — then, knowing their state of mind,देवदेवोऽम्बिकापतिः (devadevo'mbikāpatiḥ) — the god of gods, the husband of Ambikā,विहस्य कृपया देवान् (vihasya kṛpayā devān) — laughing, out of compassion, to the gods —शम्भुस्तानिदमब्रवीत् (śambhustānidamabravīt) — Śambhu spoke this to them
१७ मा वोऽस्तु पशुभावेऽपि पातो विबुधसत्तमाः । श्रूयतां पशुभावस्य विमोक्षः क्रियतां च सः ॥ १७
mā vo'stu paśubhāve'pi pāto vibudhasattamāḥ | śrūyatāṃ paśubhāvasya vimokṣaḥ kriyatāṃ ca saḥ 17 ||
हे श्रेष्ठ देवगणो! पशुभावको प्राप्त होनेपर भी आपलोगोंका पतन नहीं होगा; मेरी यह बात सुनिये और उस पशुभावसे मुक्तिका उपाय कीजिये।
"O best of gods, let there be no downfall for you, even in the state of paśu-hood; hear the means of release from that paśu-condition, and put it into practice."
मा वोऽस्तु पशुभावेऽपि (mā vo'stu paśubhāve'pi) — "let there be no downfall for you, even in the paśu-state,पातो विबुधसत्तमाः (pāto vibudhasattamāḥ) — O best of gods;श्रूयतां पशुभावस्य (śrūyatāṃ paśubhāvasya) — hear the means of releaseविमोक्षः क्रियतां च सः (vimokṣaḥ kriyatāṃ ca saḥ) — from that paśu-state, and put it into practice"
१८ यौ वै पाशुपतं दिव्यं चरिष्यति स मोक्ष्यति । पशुत्वादिति सत्यं वः प्रतिज्ञातं समाहिताः ॥ १८
yau vai pāśupataṃ divyaṃ cariṣyati sa mokṣyati | paśutvāditi satyaṃ vaḥ pratijñātaṃ samāhitāḥ 18 ||
Doubtful readingThe text reads यौ (dual), but the finite verbs चरिष्यति and स मोक्ष्यति are singular, and the parallel verse 19 has the expected singular ये...ते construction for a plural referent. यौ is almost certainly a scribal slip for यः/यो; the Sanskrit is reproduced here exactly as transmitted, without emendation, and translated according to the grammatically required sense.
जो इस दिव्य पाशुपतव्रतका आचरण करेगा, वह पशुत्वसे मुक्त हो जायगा; मैंने आपलोगोंसे यह सत्य प्रतिज्ञा की है, निश्चिन्त रहिये।
"Whoever practices the divine Pāśupata [vow] shall be released from paśu-hood — this is a true promise I have made to you; be assured of it."
यौ वै पाशुपतं दिव्यं (yau vai pāśupataṃ divyaṃ) — "whoever practises the divine Pāśupata [vow]चरिष्यति स मोक्ष्यति (cariṣyati sa mokṣyati) — shall be releasedपशुत्वादिति सत्यं वः (paśutvāditi satyaṃ vaḥ) — from paśu-hood — this is a true [promise] to you,प्रतिज्ञातं समाहिताः (pratijñātaṃ samāhitāḥ) — thus pledged; be assured of it"
१९ ये चाप्यन्ये करिष्यन्ति व्रतं पाशुपतं मम । मोक्ष्यन्ति ते न सन्देहः पशुत्वात्सुरसत्तमाः ॥ १९
ye cāpyanye kariṣyanti vrataṃ pāśupataṃ mama | mokṣyanti te na sandehaḥ paśutvātsurasattamāḥ 19 ||
हे श्रेष्ठ देवगणो! जो अन्य लोग भी मेरे पाशुपतव्रतका आचरण करेंगे, वे भी पशुत्वसे मुक्त हो जायँगे, इसमें सन्देह नहीं है।
"And whoever else, O best of gods, shall practice my Pāśupata vow — they shall be released from paśu-hood, without doubt."
ये चाप्यन्ये करिष्यन्ति (ye cāpyanye kariṣyanti) — "and whoever else shall practiseव्रतं पाशुपतं मम (vrataṃ pāśupataṃ mama) — my Pāśupata vow —मोक्ष्यन्ति ते न सन्देहः (mokṣyanti te na sandehaḥ) — they shall be released, without doubt,पशुत्वात्सुरसत्तमाः (paśutvātsurasattamāḥ) — from paśu-hood, O best of gods"
२० नैष्ठिकं द्वादशाब्दं वा तदर्द्धं वर्षकत्रयम् । शुश्रूषां कारयेद्यस्तु स पशुत्वाद्विमुच्यते ॥ २०
naiṣṭhikaṃ dvādaśābdaṃ vā tadarddhaṃ varṣakatrayam | śuśrūṣāṃ kārayedyastu sa paśutvādvimucyate 20 ||
जो निष्ठापूर्वक बारह वर्ष, अथवा उसके आधे छः वर्ष, अथवा तीन वर्षतक मेरी उपासना करेगा, वह पशुभावसे मुक्त हो जायगा।
"Whoever performs steadfast service for twelve years, or half of that [six years], or for three years, is released from paśu-hood."
नैष्ठिकं द्वादशाब्दं वा (naiṣṭhikaṃ dvādaśābdaṃ vā) — "steadfastly, for twelve years, orतदर्द्धं वर्षकत्रयम् (tadarddhaṃ varṣakatrayam) — half of that [six years], or for three years —शुश्रूषां कारयेद्यस्तु (śuśrūṣāṃ kārayedyastu) — whoever performs [such] service,स पशुत्वाद्विमुच्यते (sa paśutvādvimucyate) — he is released from paśu-hood"
२१ तस्मात्परमिदं दिव्यं चरिष्यथ सुरोत्तमाः । पशुत्वान्मोक्ष्यथ तदा यूयमत्र न संशयः ॥ २१
tasmātparamidaṃ divyaṃ cariṣyatha surottamāḥ | paśutvānmokṣyatha tadā yūyamatra na saṃśayaḥ 21 ||
इसलिये हे श्रेष्ठ देवगणो! यदि आप लोग इस श्रेष्ठ एवं दिव्य व्रतका आचरण करेंगे, तो पशुत्वसे मुक्त हो जायँगे, इसमें सन्देह नहीं है।
"Therefore, O best of gods, practice this supreme, divine [vow]; then you shall be freed from paśu-hood — in this there is no doubt."
तस्मात्परमिदं दिव्यं (tasmātparamidaṃ divyaṃ) — "therefore, this supreme, divine [vow],चरिष्यथ सुरोत्तमाः (cariṣyatha surottamāḥ) — you shall practise, O best of gods;पशुत्वान्मोक्ष्यथ तदा (paśutvānmokṣyatha tadā) — then you shall be freed from paśu-hood,यूयमत्र न संशयः (yūyamatra na saṃśayaḥ) — you — in this there is no doubt"
२२ इत्याकर्ण्य वचस्तस्य महेशस्य परात्मनः । तथेति चाब्रुवन्देवा हरिब्रह्मादयस्तथा ॥ २२
ityākarṇya vacastasya maheśasya parātmanaḥ | tatheti cābruvandevā haribrahmādayastathā 22 ||
परमात्मा महेशके इस वचनको सुनकर हरि, ब्रह्मा आदि देवताओंने कहा—ऐसा ही होगा।
Having heard this speech of Maheśa, the supreme self, the gods — Hari, Brahmā, and the others — said, "So be it."
इत्याकर्ण्य वचस्तस्य (ityākarṇya vacastasya) — having heard this speech of him,महेशस्य परात्मनः (maheśasya parātmanaḥ) — of Maheśa, the supreme self,तथेति चाब्रुवन्देवा (tatheti cābruvandevā) — the gods said, "so be it,"हरिब्रह्मादयस्तथा (haribrahmādayastathā) — namely, Hari, Brahmā, and the others
२३ तस्माद्वै पशवः सर्वे देवासुरवराः प्रभोः । रुद्रः पशुपतिश्चैव पशुपाशविमोचकः ॥ २३
tasmādvai paśavaḥ sarve devāsuravarāḥ prabhoḥ | rudraḥ paśupatiścaiva paśupāśavimocakaḥ 23 ||
इसलिये देवता तथा श्रेष्ठ असुर—सभी उन प्रभुके पशु हैं, और रुद्र भगवान् पशुओंको पाशसे मुक्त करनेवाले पशुपति हैं।
Therefore all the gods and the foremost demons indeed are the paśus (beasts) of the Lord; and Rudra is Paśupati, the releaser of beasts from their bonds.
तस्माद्वै पशवः सर्वे (tasmādvai paśavaḥ sarve) — therefore all indeed are the paśus,देवासुरवराः प्रभोः (devāsuravarāḥ prabhoḥ) — the gods and the foremost demons — of the Lord;रुद्रः पशुपतिश्चैव (rudraḥ paśupatiścaiva) — and Rudra is Paśupati (lord of the beasts),पशुपाशविमोचकः (paśupāśavimocakaḥ) — the releaser of beasts from their bonds
२४ तदा पशुपतीत्येतत्तस्य नाम महेशितुः । प्रसिद्धमभवद् ह्यद्धा सर्वलोकेषु शर्मदम् ॥ २४
tadā paśupatītyetattasya nāma maheśituḥ | prasiddhamabhavad hyaddhā sarvalokeṣu śarmadam 24 ||
तभीसे उन महेशका यह "पशुपति" नाम सभी लोकोंमें कल्याणप्रद होकर प्रसिद्ध हो गया।
Then this name "Paśupati" of the great lord became truly renowned in all the worlds, bestowing well-being.
तदा पशुपतीत्येतत् (tadā paśupatītyetat) — then this [name] "Paśupati,"तस्य नाम महेशितुः (tasya nāma maheśituḥ) — the name of the great lord,प्रसिद्धमभवद् ह्यद्धा (prasiddhamabhavad hyaddhā) — became truly renowned,सर्वलोकेषु शर्मदम् (sarvalokeṣu śarmadam) — bestowing well-being, in all the worlds
२५ मुदा जयेति भाषन्तः सर्वे देवर्षयस्तदा । अमुदंश्चाति देवेशो ब्रह्मा विष्णुः परेऽपि च ॥ २५
mudā jayeti bhāṣantaḥ sarve devarṣayastadā | amudaṃścāti deveśo brahmā viṣṇuḥ pare'pi ca 25 ||
तब सभी देवता तथा ऋषिगण प्रसन्नतापूर्वक जय-जयकार करने लगे; स्वयं देवेश, ब्रह्मा, विष्णु तथा अन्य लोग भी अत्यन्त प्रसन्न हुए।
Then all the gods and sages, joyfully proclaiming "Victory!", rejoiced greatly, and so did the lord of the gods, Brahmā, Viṣṇu, and the others.
मुदा जयेति भाषन्तः (mudā jayeti bhāṣantaḥ) — joyfully proclaiming "Victory!,"सर्वे देवर्षयस्तदा (sarve devarṣayastadā) — then all the gods and sages —अमुदंश्चाति देवेशो (amudaṃścāti deveśo) — and the lord of the gods rejoiced greatly,ब्रह्मा विष्णुः परेऽपि च (brahmā viṣṇuḥ pare'pi ca) — and Brahmā, Viṣṇu, and the others too
२६ तस्मिंश्च समये यच्च रूपं तस्य महात्मनः । जातं तद्वर्णितुं शक्यं न हि वर्षशतैरपि ॥ २६
tasmiṃśca samaye yacca rūpaṃ tasya mahātmanaḥ | jātaṃ tadvarṇituṃ śakyaṃ na hi varṣaśatairapi 26 ||
उस समय उन महात्माका जैसा अद्भुत रूप प्रकट हुआ, उसका वर्णन सैकड़ों वर्षोंमें भी नहीं किया जा सकता।
And whatever form of that great soul arose at that time cannot be described even in hundreds of years.
तस्मिंश्च समये यच्च (tasmiṃśca samaye yacca) — and whatever, at that time,रूपं तस्य महात्मनः (rūpaṃ tasya mahātmanaḥ) — form of that great soulजातं तद्वर्णितुं शक्यं (jātaṃ tadvarṇituṃ śakyaṃ) — arose — to describe it is possibleन हि वर्षशतैरपि (na hi varṣaśatairapi) — not even in hundreds of years
२७ एवंविधो महेशानो महेशान्यखिलेश्वरः । जगाम त्रिपुरं हन्तुं सर्वेषां सुखदायकः ॥ २७
evaṃvidho maheśāno maheśānyakhileśvaraḥ | jagāma tripuraṃ hantuṃ sarveṣāṃ sukhadāyakaḥ 27 ||
इस प्रकारके स्वरूपवाले, सबके लिये सुखदायक अखिलेश्वर महेशान अपनी महेशानीके सहित त्रिपुरको मारनेके लिये चल पड़े।
Thus formed, Maheśāna, together with Maheśānī, the lord of all and the giver of happiness to every being, set out to slay Tripura.
Noteमहेशानी (Maheśānī) here is Pārvatī, Śiva's consort — both are meant to be departing together, not Maheśāna alone under two names.
एवंविधो महेशानो (evaṃvidho maheśāno) — thus formed, Maheśāna [Śiva],महेशान्यखिलेश्वरः (maheśānyakhileśvaraḥ) — together with Maheśānī [Pārvatī], the lord of all,जगाम त्रिपुरं हन्तुं (jagāma tripuraṃ hantuṃ) — set out to slay Tripura,सर्वेषां सुखदायकः (sarveṣāṃ sukhadāyakaḥ) — the giver of happiness to all
२८ तं देवदेवं त्रिपुरं निहन्तुं तदानु सर्वे तु रविप्रकाशाः । गजैर्हयैस्सिंहवरै रथैश्च वृषैर्ययुस्तेऽमरराजमुख्याः ॥ २८
taṃ devadevaṃ tripuraṃ nihantuṃ | tadānu sarve tu raviprakāśāḥ | gajairhayaissiṃhavarai rathaiśca | vṛṣairyayuste'mararājamukhyāḥ 28 ||
जिस समय वे देवाधिदेव त्रिपुरका वध करनेके लिये चले, उस समय सूर्यके समान तेजस्वी इन्द्रादि सभी देवता श्रेष्ठ हाथी, घोड़े, सिंह, रथ तथा बैलपर सवार होकर उनके पीछे-पीछे चले।
As that god of gods went to slay Tripura, then all [the gods], radiant as the sun — Indra and the other chiefs of the immortals — followed, mounted on elephants, horses, excellent lions, chariots, and bulls.
तं देवदेवं त्रिपुरं निहन्तुं (taṃ devadevaṃ tripuraṃ nihantuṃ) — as that god of gods [went] to slay Tripura,तदानु सर्वे तु रविप्रकाशाः (tadānu sarve tu raviprakāśāḥ) — then all [the gods], radiant as the sun,गजैर्हयैस्सिंहवरै रथैश्च (gajairhayaissiṃhavarai rathaiśca) — on elephants, horses, excellent lions, and chariots,वृषैर्ययुस्तेऽमरराजमुख्याः (vṛṣairyayuste'mararājamukhyāḥ) — and on bulls — the chiefs of the immortals followed
२९ हलैश्च शालैर्मुशलैर्भुशुण्डै- र्गिरीन्द्रकल्पैर्गिरिसन्निभाश्च । नानायुधैः संयुतबाहवस्ते ततो नु हृष्टाः प्रययुः सुरेशाः ॥ २९
halaiśca śālairmuśalairbhuśuṇḍai- | rgirīndrakalpairgirisannibhāśca | nānāyudhaiḥ saṃyutabāhavaste | tato nu hṛṣṭāḥ prayayuḥ sureśāḥ 29 ||
हाथोंमें हल, शाल, मूसल तथा विशाल पर्वतके समान भुशुण्ड और नाना आयुध धारण किये हुए, पर्वतसदृश वे इन्द्रादि देवता प्रसन्न होकर चले।
With ploughs, śālas, clubs, and bhuśuṇḍas as great as mountain-lords — themselves mountain-like, their arms equipped with manifold weapons — the lords of the gods, joyful, then set out.
Noteभुशुण्डैर्गिरीन्द्रकल्पैः is split across the pada-boundary in the received lineation (भुशुण्डै- / र्गिरीन्द्रकल्पैः), reproduced verbatim as two sanskrit/transliteration lines; the padapatha rejoins the compound for readability.
हलैश्च शालैर्मुशलैर्भुशुण्डैर्गिरीन्द्रकल्पैः (halaiśca śālairmuśalairbhuśuṇḍairgirīndrakalpaiḥ) — with ploughs, śālas, clubs, and bhuśuṇḍas as great as mountain-lords,गिरिसन्निभाश्च (girisannibhāśca) — and [themselves] mountain-like,नानायुधैः संयुतबाहवस्ते (nānāyudhaiḥ saṃyutabāhavaste) — their arms equipped with manifold weapons,ततो नु हृष्टाः प्रययुः सुरेशाः (tato nu hṛṣṭāḥ prayayuḥ sureśāḥ) — then, joyful indeed, the lords of the gods went forth
३० नानायुधाढ्याः परमप्रकाशा महोत्सवाः शम्भुजयं वदन्तः । ययुः पुरस्तस्य महेश्वरस्य तदेन्द्रपद्मोद्भवविष्णुमुख्याः ॥ ३०
nānāyudhāḍhyāḥ paramaprakāśā | mahotsavāḥ śambhujayaṃ vadantaḥ | yayuḥ purastasya maheśvarasya | tadendrapadmodbhavaviṣṇumukhyāḥ 30 ||
अनेक प्रकारके आयुधोंसे युक्त, परम प्रकाशमान, महोत्सव मनाते हुए तथा शम्भुकी जय-जयकार करते हुए इन्द्र, कमलजन्मा ब्रह्मा, विष्णु आदि उन महेश्वरके आगे-आगे चलने लगे।
Rich in manifold weapons, supremely radiant, celebrating a great festival, proclaiming "Victory to Śambhu!" — Indra, Padma-born Brahmā, Viṣṇu, and the other chiefs went ahead of that great lord.
नानायुधाढ्याः परमप्रकाशा (nānāyudhāḍhyāḥ paramaprakāśā) — rich in manifold weapons, supremely radiant,महोत्सवाः शम्भुजयं वदन्तः (mahotsavāḥ śambhujayaṃ vadantaḥ) — celebrating a great festival, proclaiming "Victory to Śambhu!,"ययुः पुरस्तस्य महेश्वरस्य (yayuḥ purastasya maheśvarasya) — they went ahead of that great lord —तदेन्द्रपद्मोद्भवविष्णुमुख्याः (tadendrapadmodbhavaviṣṇumukhyāḥ) — namely Indra, Padma-born Brahmā, Viṣṇu, and the other chiefs
३१ जहृषुर्मुनयः सर्वे दण्डहस्ता जटाधराः । ववृषुः पुष्पवर्षाणि खेचरास्सिद्धचारणाः ॥ ३१
jahṛṣurmunayaḥ sarve daṇḍahastā jaṭādharāḥ | vavṛṣuḥ puṣpavarṣāṇi khecarāssiddhacāraṇāḥ 31 ||
हाथमें दण्ड लिये हुए तथा जटा धारण किये हुए सभी मुनि हर्षित हुए, और आकाशचारी सिद्ध तथा चारण पुष्पवृष्टि करने लगे।
All the sages, staff in hand and wearing matted locks, rejoiced; the sky-going siddhas and cāraṇas rained down showers of flowers.
जहृषुर्मुनयः सर्वे (jahṛṣurmunayaḥ sarve) — all the sages rejoiced,दण्डहस्ता जटाधराः (daṇḍahastā jaṭādharāḥ) — staff in hand, wearing matted locks;ववृषुः पुष्पवर्षाणि (vavṛṣuḥ puṣpavarṣāṇi) — they rained down showers of flowers —खेचरास्सिद्धचारणाः (khecarāssiddhacāraṇāḥ) — the sky-going siddhas and cāraṇas
३२ पुरत्रयं च विप्रेन्द्र व्रजन्सर्वे गणेश्वराः । तेषां सङ्ख्या च कः कर्तुं समर्थो वच्मि कांश्चन ॥ ३२
puratrayaṃ ca viprendra vrajansarve gaṇeśvarāḥ | teṣāṃ saṅkhyā ca kaḥ kartuṃ samartho vacmi kāṃścana 32 ||
हे ब्राह्मणश्रेष्ठ! तीनों पुरोंकी ओर जा रहे उन सभी गणेश्वरोंकी संख्या बतानेमें कौन समर्थ है? तथापि मैं उनमें से कुछका नाम कहता हूँ।
O best of brāhmaṇas, as for all the lords of the gaṇas going to the triple city — who is able to reckon their number? I shall name but a few of them.
पुरत्रयं च विप्रेन्द्र (puratrayaṃ ca viprendra) — O best of brāhmaṇas, toward the triple cityव्रजन्सर्वे गणेश्वराः (vrajansarve gaṇeśvarāḥ) — all the lords of the gaṇas were going;तेषां सङ्ख्या च कः कर्तुं (teṣāṃ saṅkhyā ca kaḥ kartuṃ) — who is able to reckon their number?समर्थो वच्मि कांश्चन (samartho vacmi kāṃścana) — I shall name but a few of them
३३ गणेश्वरैर्देवगणैश्च भृङ्गी समावृतः सर्वगणेन्द्रवर्यः । जगाम योगांस्त्रिपुरं निहन्तुं विमानमारुह्य यथा महेन्द्रः ॥ ३३
gaṇeśvarairdevagaṇaiśca bhṛṅgī | samāvṛtaḥ sarvagaṇendravaryaḥ | jagāma yogāṃstripuraṃ nihantuṃ | vimānamāruhya yathā mahendraḥ 33 ||
सभी गणेश्वरोंमें श्रेष्ठ भृंगी, गणेश्वरों तथा देवगणोंसे घिरे हुए, अपनी योगशक्तिसे विमानपर चढ़कर महेन्द्रकी भाँति त्रिपुरका वध करनेके लिये चले।
Bhṛṅgī, the foremost among all the lords of the gaṇas, surrounded by the lords of the gaṇas and the hosts of gods, mounted his aerial chariot and went, by his [mystic] powers, to slay Tripura, like Mahendra.
गणेश्वरैर्देवगणैश्च भृङ्गी (gaṇeśvarairdevagaṇaiśca bhṛṅgī) — Bhṛṅgī, with the lords of the gaṇas and the hosts of gods,समावृतः सर्वगणेन्द्रवर्यः (samāvṛtaḥ sarvagaṇendravaryaḥ) — surrounded, the foremost among all the lords of the gaṇas,जगाम योगांस्त्रिपुरं निहन्तुं (jagāma yogāṃstripuraṃ nihantuṃ) — went, by [his mystic] powers, to slay Tripura,विमानमारुह्य यथा महेन्द्रः (vimānamāruhya yathā mahendraḥ) — having mounted his aerial chariot, like Mahendra
३४ केशो विगतवासश्च महाकेशो महाज्वरः । सोमवल्लीसवर्णश्च सोमपः सनकस्तथा ॥ ३४
keśo vigatavāsaśca mahākeśo mahājvaraḥ | somavallīsavarṇaśca somapaḥ sanakastathā 34 ||
केश, विगतवास, महाकेश, महाज्वर, सोमवल्लीसवर्ण, सोमप तथा सनक —
[The gaṇas were named] Keśa, Vigatavāsa, Mahākeśa, Mahājvara, Somavallīsavarṇa, Somapa, and Sanaka.
Noteसोमवल्लीसवर्णश्च is a single unbroken compound (nominative singular, "one of the hue of a soma-creeper"), taken here as one gaṇa's name; it could alternatively be read as two separate names, "सोमवल्ली" and "सवर्ण". Both readings are grammatically possible from the compound alone; the unbroken form is followed here, with this ambiguity flagged rather than resolved.
केशो विगतवासश्च (keśo vigatavāsaśca) — Keśa and Vigatavāsa,महाकेशो महाज्वरः (mahākeśo mahājvaraḥ) — Mahākeśa, Mahājvara,सोमवल्लीसवर्णश्च (somavallīsavarṇaśca) — Somavallīsavarṇa,सोमपः सनकस्तथा (somapaḥ sanakastathā) — Somapa, and likewise Sanaka —
३५ सोमधृक् सूर्यवर्चाश्च सूर्यप्रेषणकस्तथा । सूर्याक्षः सूरिनामा च सुरः सुन्दर एव च ॥ ३५
somadhṛk sūryavarcāśca sūryapreṣaṇakastathā | sūryākṣaḥ sūrināmā ca suraḥ sundara eva ca 35 ||
सोमधृक्, सूर्यवर्चा, सूर्यप्रेषणक, सूर्याक्ष, सूरि, सुर तथा सुन्दर —
[Also named were] Somadhṛk, Sūryavarcā, Sūryapreṣaṇaka, Sūryākṣa, Sūri, Sura, and Sundara.
सोमधृक् सूर्यवर्चाश्च (somadhṛk sūryavarcāśca) — Somadhṛk and Sūryavarcā,सूर्यप्रेषणकस्तथा (sūryapreṣaṇakastathā) — and likewise Sūryapreṣaṇaka,सूर्याक्षः सूरिनामा च (sūryākṣaḥ sūrināmā ca) — Sūryākṣa, and the one named Sūri,सुरः सुन्दर एव च (suraḥ sundara eva ca) — Sura, and Sundara as well —
३६ प्रस्कन्दः कुन्दरश्चण्डः कम्पनश्चातिकम्पनः । इन्द्रश्चेन्द्रजवश्चैव यन्ता हिमकरस्तथा ॥ ३६
praskandaḥ kundaraścaṇḍaḥ kampanaścātikampanaḥ | indraścendrajavaścaiva yantā himakarastathā 36 ||
प्रस्कन्द, कुन्दर, चण्ड, कम्पन, अतिकम्पन, इन्द्र, इन्द्रजव, यन्ता तथा हिमकर —
[Also named were] Praskanda, Kundara, Caṇḍa, Kampana, Atikampana, Indra, Indrajava, Yantā, and Himakara.
NoteThis "Indra" (इन्द्रः) and "Himakara" are individual gaṇa-names in this list, distinct from the deva-king Indra and from the moon (himakara literally "cold-rayed," an epithet elsewhere used for the moon) named earlier in the chapter.
प्रस्कन्दः कुन्दरश्चण्डः (praskandaḥ kundaraścaṇḍaḥ) — Praskanda, Kundara, Caṇḍa,कम्पनश्चातिकम्पनः (kampanaścātikampanaḥ) — Kampana, and Atikampana,इन्द्रश्चेन्द्रजवश्चैव (indraścendrajavaścaiva) — Indra and Indrajava,यन्ता हिमकरस्तथा (yantā himakarastathā) — Yantā, and likewise Himakara —
३७ शताक्षश्चैव पञ्चाक्षः सहस्राक्षो महोदरः । सतीजुहः शतास्यश्च रङ्कः कर्पूरपूतनः ॥ ३७
śatākṣaścaiva pañcākṣaḥ sahasrākṣo mahodaraḥ | satījuhaḥ śatāsyaśca raṅkaḥ karpūrapūtanaḥ 37 ||
शताक्ष, पंचाक्ष, सहस्राक्ष, महोदर, सतीजुह, शतास्य, रंक तथा कर्पूरपूतन —
[Also named were] Śatākṣa, Pañcākṣa, Sahasrākṣa, Mahodara, Satījuha, Śatāsya, Raṅka, and Karpūrapūtana.
शताक्षश्चैव पञ्चाक्षः (śatākṣaścaiva pañcākṣaḥ) — Śatākṣa and Pañcākṣa,सहस्राक्षो महोदरः (sahasrākṣo mahodaraḥ) — Sahasrākṣa, Mahodara,सतीजुहः शतास्यश्च (satījuhaḥ śatāsyaśca) — Satījuha and Śatāsya,रङ्कः कर्पूरपूतनः (raṅkaḥ karpūrapūtanaḥ) — Raṅka, and Karpūrapūtana —
३८ द्विशिखस्त्रिशिखश्चैव तथाहङ्कारकारकः । अजवक्त्रोऽष्टवक्त्रश्च हयवक्त्रोऽर्द्धवक्त्रकः ॥ ३८
dviśikhastriśikhaścaiva tathāhaṅkārakārakaḥ | ajavaktro'ṣṭavaktraśca hayavaktro'rddhavaktrakaḥ 38 ||
द्विशिख, त्रिशिख, अहंकारकारक, अजवक्त्र, अष्टवक्त्र, हयवक्त्र तथा अर्धवक्त्रक।
[And, ending this partial list,] Dviśikha, Triśikha, Ahaṅkārakāraka, Ajavaktra, Aṣṭavaktra, Hayavaktra, and Ardhavaktraka.
द्विशिखस्त्रिशिखश्चैव (dviśikhastriśikhaścaiva) — Dviśikha and Triśikha,तथाहङ्कारकारकः (tathāhaṅkārakārakaḥ) — and likewise Ahaṅkārakāraka,अजवक्त्रोऽष्टवक्त्रश्च (ajavaktro'ṣṭavaktraśca) — Ajavaktra and Aṣṭavaktra,हयवक्त्रोऽर्द्धवक्त्रकः (hayavaktro'rddhavaktrakaḥ) — Hayavaktra, and Ardhavaktraka
३९ इत्याद्या गणपा वीरा बहवोऽपरिमेयकाः । प्रययुः परिवार्येशं लक्ष्यलक्षणवर्जिताः ॥ ३९
ityādyā gaṇapā vīrā bahavo'parimeyakāḥ | prayayuḥ parivāryeśaṃ lakṣyalakṣaṇavarjitāḥ 39 ||
इस प्रकारके ये तथा अन्य बहुत-से असंख्य वीर गणपति, जो लक्ष्य-लक्षणसे रहित थे, शिवजीको घेरकर चले।
These and other heroic lords of the gaṇas, many and beyond reckoning, devoid of any [ordinary] mark or feature by which they could be known, went forth surrounding the Lord.
इत्याद्या गणपा वीरा (ityādyā gaṇapā vīrā) — these and other heroic lords of the gaṇas,बहवोऽपरिमेयकाः (bahavo'parimeyakāḥ) — many and beyond reckoning,प्रययुः परिवार्येशं (prayayuḥ parivāryeśaṃ) — went forth surrounding the Lord,लक्ष्यलक्षणवर्जिताः (lakṣyalakṣaṇavarjitāḥ) — devoid of [ordinary] mark or feature
४० समावृत्य महादेवं तदापुस्ते पिनाकिनम् । दग्धुं समर्था मनसा क्षणेन सचराचरम् ॥ ४०
samāvṛtya mahādevaṃ tadāpuste pinākinam | dagdhuṃ samarthā manasā kṣaṇena sacarācaram 40 ||
महादेव पिनाकधारीको घेरे हुए वे गण उस समय मनमात्रसे ही क्षणभरमें सम्पूर्ण चराचर जगत्को भस्म करनेमें समर्थ थे।
Surrounding Mahādeva, the wielder of the Pināka, they [the gaṇas] were then themselves capable of burning up, by mind alone, in an instant, [the whole world] together with its moving and unmoving beings.
समावृत्य महादेवं (samāvṛtya mahādevaṃ) — surrounding Mahādeva,तदापुस्ते पिनाकिनम् (tadāpuste pinākinam) — the wielder of the Pināka, then —दग्धुं समर्था मनसा (dagdhuṃ samarthā manasā) — capable of burning, by mind [alone],क्षणेन सचराचरम् (kṣaṇena sacarācaram) — in an instant, [the whole world] with its moving and unmoving beings
४१ दग्धुं जगत्सर्वमिदं समर्थाः किं त्वत्र दग्धुं त्रिपुरं पिनाकी । रथेन किं चात्र शरेण तस्य गणैश्च किं देवगणैश्च शम्भोः ॥ ४१
dagdhuṃ jagatsarvamidaṃ samarthāḥ | kiṃ tvatra dagdhuṃ tripuraṃ pinākī | rathena kiṃ cātra śareṇa tasya | gaṇaiśca kiṃ devagaṇaiśca śambhoḥ 41 ||
जो गण सम्पूर्ण जगत्को भस्म करनेमें समर्थ थे, उनके लिये यहाँ त्रिपुरको भस्म करना पिनाकधारीके लिये क्या बड़ी बात थी? उन शम्भुको रथकी, बाणकी, गणोंकी अथवा देवगणोंकी क्या आवश्यकता थी?
[Though the gaṇas were themselves] capable of burning up this entire world, what then, here, was there for the wielder of the Pināka to burn Tripura? What need had Śambhu, in this, for a chariot, or for an arrow, or for gaṇas, or for hosts of gods?
दग्धुं जगत्सर्वमिदं समर्थाः (dagdhuṃ jagatsarvamidaṃ samarthāḥ) — [though the gaṇas were] capable of burning up this entire world,किं त्वत्र दग्धुं त्रिपुरं पिनाकी (kiṃ tvatra dagdhuṃ tripuraṃ pinākī) — what then, here, of the wielder of the Pināka burning Tripura?रथेन किं चात्र शरेण तस्य (rathena kiṃ cātra śareṇa tasya) — what need had he here of a chariot, or of an arrow,गणैश्च किं देवगणैश्च शम्भोः (gaṇaiśca kiṃ devagaṇaiśca śambhoḥ) — or of gaṇas, or of hosts of gods — for Śambhu?
४२ स एव दग्धुं त्रिपुराणि तानि देवद्विषां व्यास पिनाकपाणिः । स्वयं गतस्तत्र गणैश्च सार्द्धं निजैस्सुराणामपि सोऽद्भुतोतिः ॥ ४२
sa eva dagdhuṃ tripurāṇi tāni | devadviṣāṃ vyāsa pinākapāṇiḥ | svayaṃ gatastatra gaṇaiśca sārddhaṃ | nijaissurāṇāmapi so'dbhutotiḥ 42 ||
हे व्यासजी! वे पिनाकधारी शिव ही उन देवद्वेषी दैत्योंके तीनों पुरोंको जलानेके लिये अपने गणों तथा देवताओंके साथ स्वयं वहाँ गये—यह उनकी अद्भुत लीला है।
He alone, the Pināka-handed one, O Vyāsa, went there himself, together with his own gaṇas and gods as well, to burn those [three] cities of the enemies of the gods — this is his wondrous [playful] deed.
स एव दग्धुं त्रिपुराणि तानि (sa eva dagdhuṃ tripurāṇi tāni) — he alone, to burn those [three] citiesदेवद्विषां व्यास पिनाकपाणिः (devadviṣāṃ vyāsa pinākapāṇiḥ) — of the enemies of the gods, O Vyāsa — the Pināka-handed one —स्वयं गतस्तत्र गणैश्च सार्द्धं (svayaṃ gatastatra gaṇaiśca sārddhaṃ) — went there himself, together with his gaṇasनिजैस्सुराणामपि सोऽद्भुतोतिः (nijaissurāṇāmapi so'dbhutotiḥ) — and his own gods as well — this is his wondrous deed
४३ किं तत्र कारणं चान्यद्वच्मि ते ऋषिसत्तम । लोकेषु ख्यापनार्थं वै यशः परमलापहम् ॥ ४३
kiṃ tatra kāraṇaṃ cānyadvacmi te ṛṣisattama | lokeṣu khyāpanārthaṃ vai yaśaḥ paramalāpaham 43 ||
Doubtful readingThe compound परमलापहम् (qualifying यशः) does not parse cleanly by ordinary sandhi/derivation rules. The translation above follows the general sense (fame proclaimed abroad in the worlds) rather than a confident literal derivation of परमलापहम् itself, whose precise morphology remains uncertain.
हे ऋषिश्रेष्ठ! उसमें और भी जो कारण है, वह मैं आपसे कहता हूँ—लोकोंमें उनके सर्वोत्तम यशका प्रचार करनेके लिये [उन्होंने ऐसा किया]।
O best of sages, I shall tell you what other reason there was for that: indeed, it was so that, in the worlds, his supreme and unrivalled fame might be proclaimed.
किं तत्र कारणं चान्यत् (kiṃ tatra kāraṇaṃ cānyat) — what other reason there was for that,वच्मि ते ऋषिसत्तम (vacmi te ṛṣisattama) — I shall tell you, O best of sages —लोकेषु ख्यापनार्थं वै (lokeṣu khyāpanārthaṃ vai) — indeed, for the sake of proclaiming, in the worlds,यशः परमलापहम् (yaśaḥ paramalāpaham) — his fame — supreme and unrivalled
४४ अन्यच्च कारणं ह्येतद्दुष्टानां प्रत्ययाय वै । सर्वेष्वपि च देवेषु यस्मान्नान्यो विशिष्यते ॥ ४४
anyacca kāraṇaṃ hyetadduṣṭānāṃ pratyayāya vai | sarveṣvapi ca deveṣu yasmānnānyo viśiṣyate 44 ||
और दूसरा यह भी कारण है कि दुष्टोंके मनमें यह विश्वास हो जाय कि सभी देवगणोंमें उनसे बढ़कर अन्य कोई नहीं है।
And this is another reason, indeed: so that the wicked might be convinced that among all the gods, none surpasses him.
अन्यच्च कारणं ह्येतत् (anyacca kāraṇaṃ hyetat) — and this, too, is another reason,दुष्टानां प्रत्ययाय वै (duṣṭānāṃ pratyayāya vai) — indeed, for the conviction of the wicked,सर्वेष्वपि च देवेषु (sarveṣvapi ca deveṣu) — that among all the gods as well,यस्मान्नान्यो विशिष्यते (yasmānnānyo viśiṣyate) — none surpasses him
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां पञ्चमे युद्धखण्डे शिवयात्रावर्णनं नाम नवमोऽध्यायः॥ ९॥
Thus ends the ninth chapter, called "The Description of Śiva's Procession," 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 शिवयात्रावर्णन नामक नवम अध्याय पूर्ण हुआ॥ ९॥