॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
रुद्रसंहिता — युद्धखण्डअथ पञ्चत्रिंशोऽध्यायः
Remaining where he was, Śaṅkhacūḍa sent forth a wise and eminent envoy as his messenger to Śaṅkara. Reaching the spot, the messenger beheld the moon-crested Lord seated at the foot of a banyan tree, seated in yogic posture with a gentle smile, radiant as pure crystal and blazing with the splendour of Brahman, bearing trident and paṭṭiśa, clad in tiger-skin, three-eyed and beloved of Gaurī, the bestower of the fruit of austerities and of all prosperity, gracious of countenance, lord of the universe and cause of its dissolution, the ferryman across the ocean of hell, eternal bliss of knowledge. Alighting from his chariot, the messenger bowed his head to Śaṅkara together with Kumāra, and received a blessing also from Bhadrakālī and Skanda who stood nearby. Then, with joined palms, he announced himself as Śaṅkhacūḍa's messenger and asked Śiva to state his intent. Śiva, well pleased, bid the messenger listen carefully, for what he was about to say was to be conveyed to Śaṅkhacūḍa without dispute: he recounted the lineage from Brahmā through Marīci, Kaśyapa, Dakṣa's daughter Danu, her son Vipracitti, his son Dambha, down to Śaṅkhacūḍa himself, and revealed that Śaṅkhacūḍa had formerly been a righteous pārṣada and gopa who, through Rādhikā's curse, had merely taken a dānava's birth without truly being a dānava. Śiva urged him to give up this fated enmity, to make no war upon the gods, to restore their kingdom and preserve Śiva's own regard, and reminded him that enmity toward one's own kin — all of them born of the same lineage of Kaśyapa — is a graver sin than even the slaying of a brāhmaṇa. Having heard this teaching drawn from śruti and smṛti, the messenger, though troubled by what was destined, humbly submitted a further question: if enmity toward kin is indeed so grave a sin, does that truth not apply equally to the gods themselves? He then pressed Śiva with a series of precedents — the beheading of Madhu and Kaiṭabha, the burning of the Tripura cities, the banishment of Bali to the netherworld, the slaying of Hiraṇyākṣa and of Śumbha and the other asuras, the gods' sole enjoyment of the nectar churned from the ocean while the asuras bore only the toil — arguing that this whole universe is merely the plaything of Time, that the ancient rivalry between gods and dānavas turns, in due course, on Time's sway, and that Śiva's own siding with the gods in this present contest ill befits one who stands as impartial lord over both gods and asuras alike, since victory brings fame and defeat only loss. Hearing this, the three-eyed Lord smiled and answered sweetly: that he himself is ever subject to his devotees and never acts independently, that his first battle at Brahmā's own entreaty was against Madhu and Kaiṭabha, and that every subsequent action against the asuras — the slaying of Hiraṇyakaśipu for Prahlāda's sake, the burning of Tripura, the destruction of Śumbha and his kin by the Great Goddess — was likewise undertaken solely at the gods' prayer; even now, he explained, all the gods together with Brahmā and Hari had come to him for refuge, and it was only at their entreaty that he, the lord of the gods, had set out for this battle. He then declared to the messenger that Śaṅkhacūḍa, as the foremost attendant of the great Kṛṣṇa, was unmatched by any daitya ever slain, so that there was no shame at all in facing him in battle, for Śiva had been sent with all humility solely for the gods' sake; he bade the messenger go and convey his word to Śaṅkhacūḍa, that Śaṅkhacūḍa should act rightly in the matter while he himself carried out the work of the gods. Having spoken thus, Śaṅkara fell silent, and Śaṅkhacūḍa's messenger rose and departed to his master's presence. वहीं रहते हुए शङ्खचूडने एक महाविज्ञ, श्रेष्ठ दानवेश्वरको अपना दूत बनाकर शङ्करके पास भेजा। वहाँ पहुँचकर दूतने वटवृक्षके मूलमें योगासनमें बैठे, मन्द मुस्कानयुक्त, शुद्ध स्फटिकके समान कान्तिमान् तथा ब्रह्मतेजसे प्रज्वलित, त्रिशूल-पट्टिशधारी, व्याघ्रचर्मावृत, त्रिलोचन तथा गौरीके प्रिय, तपस्याओं और सम्पदाओंके दाता, प्रसन्नमुख, विश्वनाथ तथा विश्वसंहारके कारण, नरकार्णवसे तारनेवाले, ज्ञानानन्दस्वरूप सनातन चन्द्रभालको देखा। रथसे उतरकर दूतने कुमारसहित शङ्करको प्रणाम किया, तथा वहाँ खड़ी भद्रकाली और स्कन्दसे भी आशीर्वाद पाया। फिर हाथ जोड़कर उसने अपना परिचय शङ्खचूडके दूतके रूपमें दिया और शिवसे उनकी इच्छा पूछी। प्रसन्नचित्त शिवने दूतसे कहा कि वे ध्यानपूर्वक सुनें, क्योंकि यह वचन निर्विवाद रूपसे शङ्खचूडतक पहुँचाना है: उन्होंने ब्रह्मासे लेकर मरीचि, कश्यप, दक्षकन्या दनु, उसके पुत्र विप्रचित्ति, उसके पुत्र दम्भ, और अन्ततः शङ्खचूड तककी वंशावली सुनायी, तथा यह प्रकट किया कि शङ्खचूड पूर्वमें एक धार्मिक पार्षद और गोप थे, जो राधिकाके शापसे केवल दानवयोनिमें उत्पन्न हुए हैं, वस्तुतः दानव नहीं हैं। शिवने उन्हें यह दैववश उत्पन्न वैर त्यागने, देवताओंसे युद्ध न करने, उनका राज्य लौटाने तथा अपनी प्रीति बनाये रखनेका आग्रह किया, और स्मरण कराया कि कश्यपके एक ही वंशमें उत्पन्न अपने ज्ञातियोंसे द्रोह करना ब्रह्महत्या आदिसे भी बड़ा पाप है। श्रुति-स्मृतिपरक यह उपदेश सुनकर दूतने, होनहारसे कुछ मोहित होते हुए भी, नम्रतापूर्वक एक प्रश्न रखा: यदि ज्ञातिद्रोह इतना बड़ा पाप है, तो क्या यह सत्य देवताओंपर भी लागू नहीं होता? फिर उसने मधु-कैटभका शिरच्छेद, त्रिपुरदहन, बलिको पातालभेजना, हिरण्याक्षतथा शुम्भ आदिका वध, तथा समुद्रमन्थनमें अमृत केवल देवताओं द्वारा पान किये जानेजैसे अनेक दृष्टान्त देकर यह तर्क दिया कि यह सम्पूर्ण विश्व कालका क्रीड़ाभाण्डमात्र है, देवों-दानवोंका वैर कालके अधीन क्रमशः चलता रहता है, और समान रूपसे दोनोंके ईश्वर होते हुए भी शिवका इस युद्धमें देवताओंका पक्ष लेना उचित नहीं, क्योंकि विजयमें कीर्ति और पराजयमें केवल हानि होती है। यह सुनकर त्रिलोचन शिव मुस्कराये और मधुर वचन कहा: वे स्वयं सदा भक्तोंके अधीन रहते हैं, स्वतन्त्र कभी नहीं; ब्रह्माकी प्रार्थनासे ही उनका पहला युद्ध मधु-कैटभसे हुआ था, और इसके बाद हिरण्यकशिपुका वध प्रह्लादके लिये, त्रिपुरदहन, तथा देवीद्वारा शुम्भादिका वध — ये सब भी देवताओंकी ही प्रार्थनासे हुए; आज भी सभी देवता ब्रह्मा और हरिके सहित उन्हींकी शरणमें आये हैं, और उन्हींकी प्रार्थनासे वे देवताओंके ईश्वर इस युद्धके लिये आये हैं। फिर उन्होंने दूतसे कहा कि शङ्खचूड महात्मा कृष्णके श्रेष्ठ पार्षद हैं, अबतक मारे गये किसी भी दैत्यके समान नहीं, इसलिये उनके साथ युद्धमें उन्हें कोई लज्जा नहीं, वे तो केवल देवकार्यके लिये विनयपूर्वक भेजे गये हैं; उन्होंने दूतसे कहा कि वह जाकर शङ्खचूडसे यह वचन कहे कि वे उचित कार्य करें, शिव देवकार्य करेंगे। ऐसा कहकर शङ्कर मौन हो गये, और शङ्खचूडका दूत उठकर उनके पास लौट गया।
१ तत्र स्थित्वा दानवेन्द्रो महान्तं दानवेश्वरम् । दूतं कृत्वा महाविज्ञं प्रेषयामास शङ्करम् ॥ १॥
tatra sthitvā dānavendro mahāntaṃ dānaveśvaram | dūtaṃ kṛtvā mahāvijñaṃ preṣayāmāsa śaṅkaram ||
वहीं रहते हुए महान् दानवेन्द्रने महाविज्ञ महान् दानवेश्वरको दूत बनाकर शङ्करके पास भेजा।
Remaining there, the great lord of the dānavas [Śaṅkhacūḍa] made the wise, great lord [of his court] his messenger, and sent him to Śaṅkara.
दानवेन्द्रो (dānavendro) — the lord of the dānavasमहान्तं दानवेश्वरम् (mahāntaṃ dānaveśvaram) — the great lord-attendantदूतं कृत्वा (dūtaṃ kṛtvā) — making him his messengerप्रेषयामास शङ्करम् (preṣayāmāsa śaṅkaram) — sent him to Śaṅkara
२ स तत्र गत्वा दूतश्च चन्द्रभालं ददर्श ह । वटमूले समासीनं सूर्यकोटिसमप्रभम् ॥ २॥
sa tatra gatvā dūtaśca candrabhālaṃ dadarśa ha | vaṭamūle samāsīnaṃ sūryakoṭisamaprabham ||
वहाँ जाकर उस दूतने चन्द्रभालको देखा, जो वटवृक्षके मूलमें विराजमान थे और करोड़ों सूर्योंके समान तेजस्वी थे।
Having gone there, the messenger beheld the moon-crested Lord, seated at the foot of a banyan tree, radiant as a hundred million suns.
दूतश्च (dūtaśca) — and the messengerचन्द्रभालं ददर्श (candrabhālaṃ dadarśa) — beheld the moon-crested oneवटमूले समासीनं (vaṭamūle samāsīnaṃ) — seated at the root of the banyanसूर्यकोटिसमप्रभम् (sūryakoṭisamaprabham) — radiant as ten million suns
३ कृत्वा योगासनं दृष्ट्या मुद्रायुक्तं च सस्मितम् । शुद्धस्फटिकसङ्काशं ज्वलन्तं ब्रह्मतेजसा ॥ ३॥
kṛtvā yogāsanaṃ dṛṣṭyā mudrāyuktaṃ ca sasmitam | śuddhasphaṭikasaṅkāśaṃ jvalantaṃ brahmatejasā ||
वे योगासनमें बैठे, दृष्टि मुद्रायुक्त किये हुए, मन्द मुस्कानसहित, शुद्ध स्फटिकके समान कान्तिमान् तथा ब्रह्मतेजसे प्रज्वलित थे।
Seated in yogic posture, his gaze fixed and bearing a mudrā, gently smiling, resplendent as pure crystal, blazing with the radiance of Brahman.
योगासनं कृत्वा (yogāsanaṃ kṛtvā) — having taken the yogic postureमुद्रायुक्तं सस्मितम् (mudrāyuktaṃ sasmitam) — bearing a mudrā, gently smilingशुद्धस्फटिकसङ्काशं (śuddhasphaṭikasaṅkāśaṃ) — resplendent as pure crystalज्वलन्तं ब्रह्मतेजसा (jvalantaṃ brahmatejasā) — blazing with the radiance of Brahman
४ त्रिशूलपट्टिशधरं व्याघ्रचर्माम्बरावृतम् । भक्तमृत्युहरं शान्तं गौरीकान्तं त्रिलोचनम् ॥ ४॥
triśūlapaṭṭiśadharaṃ vyāghracarmāmbarāvṛtam | bhaktamṛtyuharaṃ śāntaṃ gaurīkāntaṃ trilocanam ||
वे त्रिशूल और पट्टिश धारण किये, व्याघ्रचर्मके वस्त्रसे आच्छादित, भक्तोंकी मृत्युका हरण करनेवाले, शान्त, गौरीके प्रिय तथा त्रिलोचन थे।
Bearing the trident and the paṭṭiśa, clad in a tiger-skin garment, the destroyer of death for his devotees, tranquil, the beloved of Gaurī, three-eyed.
त्रिशूलपट्टिशधरं (triśūlapaṭṭiśadharaṃ) — bearing trident and paṭṭiśaव्याघ्रचर्माम्बरावृतम् (vyāghracarmāmbarāvṛtam) — clad in a tiger-skin garmentभक्तमृत्युहरं शान्तं (bhaktamṛtyuharaṃ śāntaṃ) — remover of his devotees’ death, tranquilगौरीकान्तं त्रिलोचनम् (gaurīkāntaṃ trilocanam) — the beloved of Gaurī, three-eyed
५ तपसां फलदातारं कर्त्तारं सर्वसम्पदाम् । आशुतोषं प्रसन्नास्यं भक्तानुग्रहकारकम् ॥ ५॥
tapasāṃ phaladātāraṃ karttāraṃ sarvasampadām | āśutoṣaṃ prasannāsyaṃ bhaktānugrahakārakam ||
वे तपस्याओंके फलदाता, समस्त सम्पत्तियोंके कर्ता, आशुतोष, प्रसन्नमुख तथा भक्तोंपर अनुग्रह करनेवाले थे।
The bestower of the fruit of austerities, the author of all prosperity, quickly pleased, of gracious countenance, the one who confers grace upon his devotees.
तपसां फलदातारं (tapasāṃ phaladātāraṃ) — bestower of the fruit of austeritiesकर्त्तारं सर्वसम्पदाम् (karttāraṃ sarvasampadām) — author of all prosperityआशुतोषं प्रसन्नास्यं (āśutoṣaṃ prasannāsyaṃ) — quickly pleased, of gracious faceभक्तानुग्रहकारकम् (bhaktānugrahakārakam) — giver of grace to devotees
६ विश्वनाथं विश्वबीजं विश्वरूपं च विश्वजम् । विश्वेस्वरं विश्वकरं विश्वसंहारकारणम् ॥ ६॥
viśvanāthaṃ viśvabījaṃ viśvarūpaṃ ca viśvajam | viśvesvaraṃ viśvakaraṃ viśvasaṃhārakāraṇam ||
वे विश्वनाथ, विश्वबीज, विश्वरूप तथा विश्वज थे — विश्वेश्वर, विश्वकर्ता तथा विश्वके संहारके कारण भी थे।
Lord of the universe, seed of the universe, form of the universe, and born of the universe — lord over the universe, maker of the universe, and cause of the universe's dissolution.
विश्वनाथं विश्वबीजं (viśvanāthaṃ viśvabījaṃ) — lord of the universe, seed of the universeविश्वरूपं च विश्वजम् (viśvarūpaṃ ca viśvajam) — form of the universe and born of the universeविश्वेस्वरं विश्वकरं (viśvesvaraṃ viśvakaraṃ) — master of the universe, maker of the universeविश्वसंहारकारणम् (viśvasaṃhārakāraṇam) — cause of the universe’s dissolution
७ कारणं कारणानां च नरकार्णवतारकम् । ज्ञानप्रदं ज्ञानबीजं ज्ञानानन्दं सनातनम् ॥ ७॥
kāraṇaṃ kāraṇānāṃ ca narakārṇavatārakam | jñānapradaṃ jñānabījaṃ jñānānandaṃ sanātanam ||
वे कारणोंके भी कारण, नरकरूपी अर्णवसे तारनेवाले, ज्ञानप्रद, ज्ञानबीज, ज्ञानानन्दस्वरूप तथा सनातन थे।
The cause of causes, the one who ferries beings across the ocean of hell, the giver of knowledge, the seed of knowledge, eternal bliss of knowledge, everlasting.
कारणं कारणानां च (kāraṇaṃ kāraṇānāṃ ca) — the cause of causesनरकार्णवतारकम् (narakārṇavatārakam) — ferryman across the ocean of hellज्ञानप्रदं ज्ञानबीजं (jñānapradaṃ jñānabījaṃ) — giver of knowledge, seed of knowledgeज्ञानानन्दं सनातनम् (jñānānandaṃ sanātanam) — bliss of knowledge, eternal
८ अवरुह्य रथाद् दूतस्तं दृष्ट्वा दानवेश्वरः । शङ्करं सकुमारं च शिरसा प्रणनाम सः ॥ ८॥
avaruhya rathād dūtastaṃ dṛṣṭvā dānaveśvaraḥ | śaṅkaraṃ sakumāraṃ ca śirasā praṇanāma saḥ ||
रथसे उतरकर उस दानवेश्वर दूतने उन्हें देखकर शङ्कर तथा सकुमार (कुमारसहित) दोनोंको शिर झुकाकर प्रणाम किया।
Alighting from his chariot, the messenger, lord of the dānavas, on beholding him, bowed his head to Śaṅkara together with the young Kumāra.
अवरुह्य रथात् (avaruhya rathāt) — alighting from his chariotदूतस्तं दृष्ट्वा (dūtastaṃ dṛṣṭvā) — the messenger, seeing himशङ्करं सकुमारं च (śaṅkaraṃ sakumāraṃ ca) — Śaṅkara together with Kumāraशिरसा प्रणनाम सः (śirasā praṇanāma saḥ) — bowed his head to them
९ वामतो भद्रकालीं च स्कन्दं तत्पुरतः स्थितम् । लोकाशिषं ददौ तस्मै काली स्कन्दश्च शङ्करः ॥ ९॥
vāmato bhadrakālīṃ ca skandaṃ tatpurataḥ sthitam | lokāśiṣaṃ dadau tasmai kālī skandaśca śaṅkaraḥ ||
बायीं ओर भद्रकाली तथा सामने खड़े स्कन्दको भी प्रणामकर, काली, स्कन्द और शङ्कर तीनोंने उसे लोकाशीर्वाद दिया।
To Bhadrakālī standing on his left and to Skanda standing before him, together with Kālī and Skanda, Śaṅkara gave him a worldly blessing.
वामतो भद्रकालीं च (vāmato bhadrakālīṃ ca) — to Bhadrakālī on the leftस्कन्दं तत्पुरतः स्थितम् (skandaṃ tatpurataḥ sthitam) — and Skanda standing before himलोकाशिषं ददौ तस्मै (lokāśiṣaṃ dadau tasmai) — gave him a worldly blessingकाली स्कन्दश्च शङ्करः (kālī skandaśca śaṅkaraḥ) — Kālī, Skanda, and Śaṅkara
१० अथासौ शङ्खचूडस्य दूतः परमशास्त्रवित् । उवाच शङ्करं नत्वा करौ बद्ध्वा शुभं वचः ॥ १०॥
athāsau śaṅkhacūḍasya dūtaḥ paramaśāstravit | uvāca śaṅkaraṃ natvā karau baddhvā śubhaṃ vacaḥ ||
तब परमशास्त्रवेत्ता शङ्खचूडके उस दूतने शङ्करको प्रणामकर, हाथ जोड़कर शुभ वचन कहा।
Then that messenger of Śaṅkhacūḍa, well versed in the supreme scriptures, having bowed to Śaṅkara with joined palms, spoke his auspicious word.
अथासौ शङ्खचूडस्य (athāsau śaṅkhacūḍasya) — then that [messenger] of Śaṅkhacūḍaदूतः परमशास्त्रवित् (dūtaḥ paramaśāstravit) — the messenger, versed in the supreme scripturesउवाच शङ्करं नत्वा (uvāca śaṅkaraṃ natvā) — spoke, having bowed to Śaṅkaraकरौ बद्ध्वा शुभं वचः (karau baddhvā śubhaṃ vacaḥ) — with joined palms, an auspicious word
११ शङ्खचूडस्य दूतोऽहं त्वत्सकाशमिहागतः । वर्तते ते किमिच्छाद्य तत्त्वं ब्रूहि महेश्वर ॥ ११॥
śaṅkhacūḍasya dūto'haṃ tvatsakāśamihāgataḥ | vartate te kimicchādya tattvaṃ brūhi maheśvara ||
मैं शङ्खचूडका दूत हूँ, आपके समीप यहाँ आया हूँ; हे महेश्वर, आज आपकी क्या इच्छा है, वह तत्त्व मुझे बताइये।
I am the messenger of Śaṅkhacūḍa, come here into your presence; tell me truly, O Maheśvara, what you desire today.
शङ्खचूडस्य दूतोऽहं (śaṅkhacūḍasya dūto'haṃ) — I am the messenger of Śaṅkhacūḍaत्वत्सकाशमिहागतः (tvatsakāśamihāgataḥ) — come here into your presenceवर्तते ते किमिच्छाद्य (vartate te kimicchādya) — what is your wish todayतत्त्वं ब्रूहि महेश्वर (tattvaṃ brūhi maheśvara) — tell me truly, O Maheśvara
१२ इति श्रुत्वा च वचनं शङ्खचूडस्य शङ्करः । प्रसन्नात्मा महादेवो भगवांस्तमुवाच ह ॥ १२॥
iti śrutvā ca vacanaṃ śaṅkhacūḍasya śaṅkaraḥ | prasannātmā mahādevo bhagavāṃstamuvāca ha ||
शङ्खचूडका यह वचन सुनकर प्रसन्नचित्त भगवान् महादेव शङ्करने उससे यह कहा।
Having heard this word of Śaṅkhacūḍa, Śaṅkara, his heart well pleased, the illustrious great god, spoke to him.
इति श्रुत्वा च वचनं (iti śrutvā ca vacanaṃ) — having heard this wordशङ्खचूडस्य शङ्करः (śaṅkhacūḍasya śaṅkaraḥ) — of Śaṅkhacūḍa, Śaṅkaraप्रसन्नात्मा महादेवो (prasannātmā mahādevo) — his heart well pleased, the great godभगवांस्तमुवाच ह (bhagavāṃstamuvāca ha) — the Lord spoke to him
१३ शृणु दूत महाप्राज्ञ वचो मम सुखावहम् । कथनीयमिदं तस्मै निर्विवादं विचार्य च ॥ १३॥
śaṛṇu dūta mahāprājña vaco mama sukhāvaham | kathanīyamidaṃ tasmai nirvivādaṃ vicārya ca ||
हे महाप्राज्ञ दूत! मेरा सुखदायक वचन सुनो; इसे भलीभाँति विचारकर निर्विवाद रूपसे उससे कहना।
Listen, O highly wise messenger, to my word which brings well-being; this is to be told to him, after due reflection, without dispute.
शृणु दूत महाप्राज्ञ (śṛṇu dūta mahāprājña) — listen, O highly wise messengerवचो मम सुखावहम् (vaco mama sukhāvaham) — to my word that brings well-beingकथनीयमिदं तस्मै (kathanīyamidaṃ tasmai) — this is to be told to himनिर्विवादं विचार्य च (nirvivādaṃ vicārya ca) — without dispute, after due thought
१४ विधाता जगतां ब्रह्मा पिता धर्मस्य धर्मवित् । मरीचिस्तस्य पुत्रश्च कश्यपस्तत्सुतः स्मृतः ॥ १४॥
vidhātā jagatāṃ brahmā pitā dharmasya dharmavit | marīcistasya putraśca kaśyapastatsutaḥ smṛtaḥ ||
जगत्के विधाता ब्रह्मा धर्मके पिता तथा धर्मवेत्ता हैं; उनके पुत्र मरीचि हैं, और मरीचिके पुत्र कश्यप स्मरण किये जाते हैं।
Brahmā, the ordainer of the worlds, is the father of Dharma, knower of Dharma; Marīci is his son, and Kaśyapa is remembered as Marīci's son.
विधाता जगतां ब्रह्मा (vidhātā jagatāṃ brahmā) — Brahmā, ordainer of the worldsपिता धर्मस्य धर्मवित् (pitā dharmasya dharmavit) — father of Dharma, knower of Dharmaमरीचिस्तस्य पुत्रश्च (marīcistasya putraśca) — Marīci is his sonकश्यपस्तत्सुतः स्मृतः (kaśyapastatsutaḥ smṛtaḥ) — Kaśyapa is remembered as his son
१५ दक्षः प्रीत्या ददौ तस्मै निजकन्यास्त्रयोदश । तास्वेका च दनुः साध्वी तत्सौभाग्यविवर्द्धिनी ॥ १५॥
dakṣaḥ prītyā dadau tasmai nijakanyāstrayodaśa | tāsvekā ca danuḥ sādhvī tatsaubhāgyavivarddhinī ||
दक्षने प्रेमपूर्वक उन्हें अपनी तेरह कन्याएँ प्रदान कीं; उनमें एक साध्वी दनु थी, जो उनके सौभाग्यको बढ़ानेवाली थी।
Dakṣa, out of affection, gave him thirteen of his own daughters; among them one, the virtuous Danu, was the increaser of his good fortune.
दक्षः प्रीत्या ददौ तस्मै (dakṣaḥ prītyā dadau tasmai) — Dakṣa, out of affection, gave himनिजकन्यास्त्रयोदश (nijakanyāstrayodaśa) — his own thirteen daughtersतास्वेका च दनुः साध्वी (tāsvekā ca danuḥ sādhvī) — among them one, the virtuous Danuतत्सौभाग्यविवर्द्धिनी (tatsaubhāgyavivarddhinī) — increaser of his good fortune
१६ चत्वारस्ते दनोः पुत्रा दानवास्तेजसोल्बणाः । तेष्वेको विप्रचित्तिस्तु महाबलपराक्रमः ॥ १६॥
catvāraste danoḥ putrā dānavāstejasolbaṇāḥ | teṣveko vipracittistu mahābalaparākramaḥ ||
दनुके चार पुत्र तेजसे उल्बण दानव थे; उनमें विप्रचित्ति महान् बल-पराक्रमवाला था।
Danu's four sons were dānavas, exceedingly fierce in splendor; among them, Vipracitti alone was of very great strength and valor.
चत्वारस्ते दनोः पुत्रा (catvāraste danoḥ putrā) — the four sons of Danuदानवास्तेजसोल्बणाः (dānavāstejasolbaṇāḥ) — dānavas fierce in splendorतेष्वेको विप्रचित्तिस्तु (teṣveko vipracittistu) — among them one, Vipracittiमहाबलपराक्रमः (mahābalaparākramaḥ) — of very great strength and valor
१७ तत्पुत्रो धार्मिको दम्भो दानवेन्द्रो महामतिः । तस्य त्वं तनयः श्रेष्ठो धर्मात्मा दानवेश्वरः ॥ १७॥
tatputro dhārmiko dambho dānavendro mahāmatiḥ | tasya tvaṃ tanayaḥ śreṣṭho dharmātmā dānaveśvaraḥ ||
उसका पुत्र धार्मिक दम्भ महामति दानवेन्द्र था; उसीका पुत्र तुम श्रेष्ठ, धर्मात्मा दानवेश्वर हो।
His son was the righteous Dambha, the wise lord of the dānavas, of great intellect; his son is you, O excellent and righteous lord of the dānavas.
तत्पुत्रो धार्मिको दम्भो (tatputro dhārmiko dambho) — his son, the righteous Dambhaदानवेन्द्रो महामतिः (dānavendro mahāmatiḥ) — lord of the dānavas, of great intellectतस्य त्वं तनयः श्रेष्ठो (tasya tvaṃ tanayaḥ śreṣṭho) — his excellent son, youधर्मात्मा दानवेश्वरः (dharmātmā dānaveśvaraḥ) — the righteous lord of the dānavas
१८ पुरा त्वं पार्षदो गोपो गोपेष्वेव च धार्मिकः । अधुना राधिकाशापाज्जातस्त्वं दानवेश्वरः ॥ १८॥
purā tvaṃ pārṣado gopo gopeṣveva ca dhārmikaḥ | adhunā rādhikāśāpājjātastvaṃ dānaveśvaraḥ ||
पूर्वमें तुम पार्षद, गोपोंमें भी धार्मिक गोप थे; अब राधिकाके शापसे तुम इस दानवेश्वरके रूपमें उत्पन्न हुए हो।
Formerly you were a pārṣada, a righteous gopa among the gopas; now, through Rādhikā's curse, you have been born as this lord of the dānavas.
पुरा त्वं पार्षदो गोपो (purā tvaṃ pārṣado gopo) — formerly you were a pārṣada, a gopaगोपेष्वेव च धार्मिकः (gopeṣveva ca dhārmikaḥ) — righteous even among the gopasअधुना राधिकाशापात् (adhunā rādhikāśāpāt) — now, through Rādhikā’s curseजातस्त्वं दानवेश्वरः (jātastvaṃ dānaveśvaraḥ) — you have been born as lord of the dānavas
१९ दानवीं योनिमायातस्तत्त्वतो न हि दानवः । निजवृत्तं पुरा ज्ञात्वा दैववैरं त्यजाधुना ॥ १९॥
dānavīṃ yonimāyātastattvato na hi dānavaḥ | nijavṛttaṃ purā jñātvā daivavairaṃ tyajādhunā ||
यद्यपि तुम दानवयोनिमें आये हो, वस्तुतः तुम दानव नहीं हो; अपने पूर्ववृत्तान्तको जानकर अब इस दैववश उत्पन्न वैरको त्याग दो।
Though come into a dānava's womb, you are not in reality a dānava; knowing your own former state, now abandon this fated enmity.
दानवीं योनिमायातः (dānavīṃ yonimāyātaḥ) — though come into a dānava’s wombतत्त्वतो न हि दानवः (tattvato na hi dānavaḥ) — not in truth a dānavaनिजवृत्तं पुरा ज्ञात्वा (nijavṛttaṃ purā jñātvā) — knowing your own former stateदैववैरं त्यजाधुना (daivavairaṃ tyajādhunā) — abandon now this fated enmity
२० द्रोहं न कुरु तैः सार्द्धं स्वपदं भुङ्क्ष्व सादरम् । नाधिकं सविकारं च कुरु राज्यं विचार्य च ॥ २०॥
drohaṃ na kuru taiḥ sārddhaṃ svapadaṃ bhuṅkṣva sādaram | nādhikaṃ savikāraṃ ca kuru rājyaṃ vicārya ca ||
उनके साथ द्रोह मत करो, अपने पदका आदरपूर्वक भोग करो; अधिकतासे तथा विकारसहित नहीं, विचारकर राज्य करो।
Do not enter into hostility with them; enjoy your own station with due honour; without excess or agitation, govern your kingdom with reflection.
द्रोहं न कुरु तैः सार्द्धं (drohaṃ na kuru taiḥ sārddhaṃ) — do not commit hostility with themस्वपदं भुङ्क्ष्व सादरम् (svapadaṃ bhuṅkṣva sādaram) — enjoy your own station with honourनाधिकं सविकारं च (nādhikaṃ savikāraṃ ca) — not with excess or agitationकुरु राज्यं विचार्य च (kuru rājyaṃ vicārya ca) — govern your kingdom with reflection
२१ देहि राज्यं च देवानां मत्प्रीतिं रक्ष दानव । निजराज्ये सुखं तिष्ठ तिष्ठन्तु स्वपदे सुराः ॥ २१॥
dehi rājyaṃ ca devānāṃ matprītiṃ rakṣa dānava | nijarājye sukhaṃ tiṣṭha tiṣṭhantu svapade surāḥ ||
देवताओंको उनका राज्य दे दो और मेरी प्रीतिकी रक्षा करो, हे दानव; अपने राज्यमें सुखपूर्वक रहो, देवता भी अपने-अपने पदपर रहें।
Restore their kingdom to the gods, and preserve my regard, O dānava; remain happily in your own realm, and let the gods too remain in their own stations.
देहि राज्यं च देवानां (dehi rājyaṃ ca devānāṃ) — give back the kingdom of the godsमत्प्रीतिं रक्ष दानव (matprītiṃ rakṣa dānava) — preserve my regard, O dānavaनिजराज्ये सुखं तिष्ठ (nijarājye sukhaṃ tiṣṭha) — remain happily in your own realmतिष्ठन्तु स्वपदे सुराः (tiṣṭhantu svapade surāḥ) — let the gods too remain in their stations
२२ अलं भूतविरोधेन देवद्रोहेण किं पुनः । कुलीनाः शुद्धकर्माणः सर्वे कश्यपवंशजाः ॥ २२॥
alaṃ bhūtavirodhena devadroheṇa kiṃ punaḥ | kulīnāḥ śuddhakarmāṇaḥ sarve kaśyapavaṃśajāḥ ||
प्राणियोंसे इस विरोधसे क्या लाभ, फिर देवद्रोहकी तो बात ही क्या है? वे सब कुलीन, शुद्धकर्मा तथा कश्यपवंशमें उत्पन्न हैं।
Enough of this enmity with beings — what need is there even to speak of hostility toward the gods? All of them are noble, of pure deeds, born of Kaśyapa's own line.
अलं भूतविरोधेन (alaṃ bhūtavirodhena) — enough of this hostility to beingsदेवद्रोहेण किं पुनः (devadroheṇa kiṃ punaḥ) — what need to speak of enmity to godsकुलीनाः शुद्धकर्माणः (kulīnāḥ śuddhakarmāṇaḥ) — noble, of pure deedsसर्वे कश्यपवंशजाः (sarve kaśyapavaṃśajāḥ) — all born of Kaśyapa’s line
२३ यानि कानि च पापानि ब्रह्महत्यादिकानि च । ज्ञातिद्रोहजपापस्य कलां नार्हन्ति षोडशीम् ॥ २३॥
yāni kāni ca pāpāni brahmahatyādikāni ca | jñātidrohajapāpasya kalāṃ nārhanti ṣoḍaśīm ||
ब्रह्महत्या आदि जो भी पाप हों, वे ज्ञातिद्रोहरूपी पापकी सोलहवीं कलाके भी बराबर नहीं होते।
Whatever sins there may be — even those beginning with the slaying of a brāhmaṇa — do not equal even a sixteenth part of the sin of enmity toward one's own kin.
यानि कानि च पापानि (yāni kāni ca pāpāni) — whatever sins there may beब्रह्महत्यादिकानि च (brahmahatyādikāni ca) — beginning with the slaying of a brāhmaṇaज्ञातिद्रोहजपापस्य (jñātidrohajapāpasya) — of the sin born of enmity to kinकलां नार्हन्ति षोडशीम् (kalāṃ nārhanti ṣoḍaśīm) — do not equal a sixteenth part
२४ इत्यादिबहुवार्त्तां च श्रुतिस्मृतिपरां शुभाम् । प्रोवाच शङ्करः तस्मै बोधयन् ज्ञानमुत्तमम् ॥ २४॥
ityādibahuvārttāṃ ca śrutismṛtiparāṃ śubhām | provāca śaṅkaraḥ tasmai bodhayan jñānamuttamam ||
इस प्रकार श्रुति-स्मृतिपरक बहुत-सी शुभ बातें कहते हुए शङ्करने उसे उत्तम ज्ञानका बोध कराया।
Speaking this and much more, holy speech rooted in the śruti and the smṛti, Śaṅkara instructed him further, awakening in him the highest knowledge.
इत्यादिबहुवार्त्तां च (ityādibahuvārttāṃ ca) — this and much more discourseश्रुतिस्मृतिपरां शुभाम् (śrutismṛtiparāṃ śubhām) — holy, rooted in śruti and smṛtiप्रोवाच शङ्करः तस्मै (provāca śaṅkaraḥ tasmai) — Śaṅkara spoke it to himबोधयन् ज्ञानमुत्तमम् (bodhayan jñānamuttamam) — awakening the highest knowledge
२५ शिक्षितः शङ्खचूडेन स दूतस्तर्कवित्तमः । उवाच वचनं नम्रो भवितव्यविमोहितः ॥ २५॥
śikṣitaḥ śaṅkhacūḍena sa dūtastarkavittamaḥ | uvāca vacanaṃ namro bhavitavyavimohitaḥ ||
इस प्रकार शङ्करसे शिक्षित हुआ वह तर्कवित्तम दूत, होनहारसे मोहित होकर भी, नम्रतापूर्वक यह वचन बोला।
Thus instructed by Śaṅkara, that messenger, most skilled in argument, humbly spoke his word, though bewildered by what was destined to be.
शिक्षितः शङ्खचूडेन (śikṣitaḥ śaṅkhacūḍena) — instructed [on behalf of] Śaṅkhacūḍaस दूतस्तर्कवित्तमः (sa dūtastarkavittamaḥ) — that messenger, most skilled in argumentउवाच वचनं नम्रो (uvāca vacanaṃ namro) — spoke his word humblyभवितव्यविमोहितः (bhavitavyavimohitaḥ) — bewildered by what was destined
२६ त्वया यत्कथितं देव नान्यथा तत्तथा वचः । तथ्यं किञ्चिद्यथार्थं च श्रूयतां मे निवेदनम् ॥ २६॥
tvayā yatkathitaṃ deva nānyathā tattathā vacaḥ | tathyaṃ kiñcidyathārthaṃ ca śrūyatāṃ me nivedanam ||
हे देव! आपने जो कहा है, वह वचन अन्यथा नहीं है; परन्तु मेरा भी कुछ यथार्थ निवेदन सुनिये।
What you have spoken, O Lord, that word is not otherwise than true; yet hear a small, fitting submission of mine as well.
त्वया यत्कथितं देव (tvayā yatkathitaṃ deva) — what you have spoken, O Lordनान्यथा तत्तथा वचः (nānyathā tattathā vacaḥ) — that word is not otherwise than soतथ्यं किञ्चिद्यथार्थं च (tathyaṃ kiñcidyathārthaṃ ca) — yet a small, fitting truthश्रूयतां मे निवेदनम् (śrūyatāṃ me nivedanam) — hear my submission
२७ ज्ञातिद्रोहे महत्पापं त्वयोक्तमधुना च यत् । तत्किमीशासुराणां च न सुराणां वद प्रभो ॥ २७॥
jñātidrohe mahatpāpaṃ tvayoktamadhunā ca yat | tatkimīśāsurāṇāṃ ca na surāṇāṃ vada prabho ||
आपने अभी कहा कि ज्ञातिद्रोह महान् पाप है — क्या यह केवल असुरोंके स्वामियोंके लिये है, देवताओंके लिये नहीं, हे प्रभो? कहिये।
You have now said that enmity toward one's kin is a great sin — is that true only of the lords of the asuras, and not of the gods, O Lord? Tell me.
ज्ञातिद्रोहे महत्पापं (jñātidrohe mahatpāpaṃ) — that enmity to kin is a great sinत्वयोक्तमधुना च यत् (tvayoktamadhunā ca yat) — which you have now saidतत्किमीशासुराणां च (tatkimīśāsurāṇāṃ ca) — is that only for the lords of asurasन सुराणां वद प्रभो (na surāṇāṃ vada prabho) — not for the gods — tell me, Lord
२८ सर्वेषामिति चेत्तद्वै तदा वच्मि विचार्य च । निर्णयं ब्रूहि तत्राद्य कुरु सन्देहभञ्जनम् ॥ २८॥
sarveṣāmiti cettadvai tadā vacmi vicārya ca | nirṇayaṃ brūhi tatrādya kuru sandehabhañjanam ||
यदि आप कहें कि यह सबके लिये समान है, तो मैं विचारकर आगे कहूँगा; आज इसका निर्णय दीजिये और मेरा सन्देह मिटाइये।
If you say it holds for all alike, then after due reflection I shall speak further; give your judgement on this now, and resolve my doubt.
सर्वेषामिति चेत्तद्वै (sarveṣāmiti cettadvai) — if you say it holds for allतदा वच्मि विचार्य च (tadā vacmi vicārya ca) — then I shall speak, having reflectedनिर्णयं ब्रूहि तत्राद्य (nirṇayaṃ brūhi tatrādya) — give your judgement on this nowकुरु सन्देहभञ्जनम् (kuru sandehabhañjanam) — and resolve my doubt
२९ मधुकैटभयोर्दैत्यवरयोः प्रलयार्णवे । शिरश्छेदं चकारासौ कस्माच्चक्री महेश्वर ॥ २९॥
madhukaiṭabhayordaityavarayoḥ pralayārṇave | śiraśchedaṃ cakārāsau kasmāccakrī maheśvara ||
प्रलयके समुद्रमें मधु और कैटभ, उन दोनों श्रेष्ठ दैत्योंका शिरच्छेद उस चक्रधारीने, हे महेश्वर, किसलिये किया?
At the time of the primeval flood, why, O wheel-bearing great lord, did that one sever the heads of Madhu and Kaiṭabha, the foremost of daityas?
मधुकैटभयोर्दैत्यवरयोः (madhukaiṭabhayordaityavarayoḥ) — of Madhu and Kaiṭabha, foremost daityasप्रलयार्णवे (pralayārṇave) — in the ocean of the primeval floodशिरश्छेदं चकारासौ (śiraśchedaṃ cakārāsau) — that one severed their headsकस्माच्चक्री महेश्वर (kasmāccakrī maheśvara) — why, O wheel-bearing great lord
३० त्रिपुरैःसह संयुद्धं भस्मत्वकरणं कुतः । भवाञ्चकार गिरिश सुरपक्षीति विश्रुतम् ॥ ३०॥
tripuraiḥsaha saṃyuddhaṃ bhasmatvakaraṇaṃ kutaḥ | bhavāñcakāra giriśa surapakṣīti viśrutam ||
हे गिरीश! त्रिपुरोंके साथ युद्धकर उन्हें भस्म क्यों किया — जो सुरपक्षका कार्य कहकर विख्यात है?
Why, O Giriśa, did you wage war with the Tripuras and reduce them to ashes — an act renowned as taken up on the side of the gods?
त्रिपुरैःसह संयुद्धं (tripuraiḥsaha saṃyuddhaṃ) — battle together with the Tripurasभस्मत्वकरणं कुतः (bhasmatvakaraṇaṃ kutaḥ) — why the reducing to ashesभवाञ्चकार गिरिश (bhavāñcakāra giriśa) — which you performed, O Giriśaसुरपक्षीति विश्रुतम् (surapakṣīti viśrutam) — renowned as taken up for the gods’ side
३१ गृहीत्वा तस्य सर्वस्वं कुतः प्रस्थापितो बलिः । सुतलादि समुद्धर्तुं तद्द्वारे च गदाधरः ॥ ३१॥
gṛhītvā tasya sarvasvaṃ kutaḥ prasthāpito baliḥ | sutalādi samuddhartuṃ taddvāre ca gadādharaḥ ||
उसका सर्वस्व लेकर बलिको सुतल आदि पातालमें क्यों भेजा गया, और उसके द्वारपर स्वयं गदाधर क्यों बैठाये गये?
Having taken away all his possessions, why was Bali sent down to Sutala and the nether worlds, with Gadādhara himself posted at his gate?
गृहीत्वा तस्य सर्वस्वं (gṛhītvā tasya sarvasvaṃ) — having taken all his possessionsकुतः प्रस्थापितो बलिः (kutaḥ prasthāpito baliḥ) — why was Bali sent forthसुतलादि समुद्धर्तुं (sutalādi samuddhartuṃ) — to raise up Sutala and the restतद्द्वारे च गदाधरः (taddvāre ca gadādharaḥ) — and Gadādhara at his gate
३२ सभ्रातृको हिरण्याक्षः कथं देवैश्च हिंसितः । शुम्भादयोऽसुराश्चैव कथं देवैर्निपातिताः ॥ ३२॥
sabhrātṛko hiraṇyākṣaḥ kathaṃ devaiśca hiṃsitaḥ | śumbhādayo'surāścaiva kathaṃ devairnipātitāḥ ||
अपने भाईसहित हिरण्याक्ष देवताओंके द्वारा कैसे मारा गया? शुम्भ आदि असुर भी देवताओंके द्वारा कैसे मारे गये?
How was Hiraṇyākṣa, together with his brother, slain by the gods? And how were Śumbha and the other asuras too struck down by the gods?
सभ्रातृको हिरण्याक्षः (sabhrātṛko hiraṇyākṣaḥ) — Hiraṇyākṣa together with his brotherकथं देवैश्च हिंसितः (kathaṃ devaiśca hiṃsitaḥ) — how was he slain by the godsशुम्भादयोऽसुराश्चैव (śumbhādayo'surāścaiva) — Śumbha and the other asuras tooकथं देवैर्निपातिताः (kathaṃ devairnipātitāḥ) — how were they struck down by the gods
३३ पुरा समुद्रमथने पीयूषं भक्षितं सुरैः । क्लेशभाजो वयं तत्र ते सर्वे फलभोगिनः ॥ ३३॥
purā samudramathane pīyūṣaṃ bhakṣitaṃ suraiḥ | kleśabhājo vayaṃ tatra te sarve phalabhoginaḥ ||
पूर्वमें समुद्र-मन्थनके समय अमृत देवताओंने ही पिया; उस कार्यमें क्लेशके भागी हम ही रहे, फलभोगी वे सब हुए।
Formerly, at the churning of the ocean, the nectar was consumed by the gods; we alone bore the toil there, while they all enjoyed the fruit.
पुरा समुद्रमथने (purā samudramathane) — formerly, at the churning of the oceanपीयूषं भक्षितं सुरैः (pīyūṣaṃ bhakṣitaṃ suraiḥ) — the nectar was eaten by the godsक्लेशभाजो वयं तत्र (kleśabhājo vayaṃ tatra) — we alone bore the toil thereते सर्वे फलभोगिनः (te sarve phalabhoginaḥ) — they all enjoyed the fruit
३४ क्रीडाभाण्डमिदं विश्वं कालस्य परमात्मनः । स ददाति यदा यस्मै तस्यैश्वर्यं भवेत्तदा ॥ ३४॥
krīḍābhāṇḍamidaṃ viśvaṃ kālasya paramātmanaḥ | sa dadāti yadā yasmai tasyaiśvaryaṃ bhavettadā ||
यह सम्पूर्ण विश्व परमात्मा कालका क्रीड़ाभाण्ड मात्र है; वह जब जिसे देता है, उसीको तब ऐश्वर्य प्राप्त होता है।
This universe is but the plaything of Time, the Supreme Self; to whomever he grants it, and whenever, to him then belongs sovereignty.
क्रीडाभाण्डमिदं विश्वं (krīḍābhāṇḍamidaṃ viśvaṃ) — this universe is but a playthingकालस्य परमात्मनः (kālasya paramātmanaḥ) — of Time, the Supreme Selfस ददाति यदा यस्मै (sa dadāti yadā yasmai) — he grants it, whenever, to whomeverतस्यैश्वर्यं भवेत्तदा (tasyaiśvaryaṃ bhavettadā) — to him sovereignty then belongs
३५ देवदानवयोर्वैरं शश्वन्नैमित्तिकं सदा । पराजयो जयस्तेषां कालाधीनः क्रमेण च ॥ ३५॥
devadānavayorvairaṃ śaśvannaimittikaṃ sadā | parājayo jayasteṣāṃ kālādhīnaḥ krameṇa ca ||
देवों और दानवोंका वैर सदा नैमित्तिक रूपसे चलता रहता है; उनकी पराजय और विजय क्रमशः कालके अधीन होती है।
The enmity between gods and dānavas is ever recurring, bound to its own occasions; their defeat and victory proceed, each in turn, under the sway of Time.
देवदानवयोर्वैरं (devadānavayorvairaṃ) — the enmity of gods and dānavasशश्वन्नैमित्तिकं सदा (śaśvannaimittikaṃ sadā) — ever recurring, bound to occasionपराजयो जयस्तेषां (parājayo jayasteṣāṃ) — their defeat and their victoryकालाधीनः क्रमेण च (kālādhīnaḥ krameṇa ca) — proceed in turn under Time’s sway
३६ तवानयोर्विरोधे च गमनं निष्फलं भवेत् । समसम्बन्धिनां तद्वै रोचते नेश्वरस्य ते ॥ ३६॥
tavānayorvirodhe ca gamanaṃ niṣphalaṃ bhavet | samasambandhināṃ tadvai rocate neśvarasya te ||
तुम्हारा इन दोनोंके विरोधमें जाना निष्फल ही होगा; क्योंकि समान सम्बन्ध रखनेवाले तुम ईश्वरको यह रुचिकर नहीं है।
In this rivalry between the two of you, your own going forth would be fruitless; for it is not pleasing to you, the lord, who stand in equal relation to both.
तवानयोर्विरोधे च (tavānayorvirodhe ca) — in this rivalry of the two of themगमनं निष्फलं भवेत् (gamanaṃ niṣphalaṃ bhavet) — your going would be fruitlessसमसम्बन्धिनां तद्वै (samasambandhināṃ tadvai) — for one in equal relation to bothरोचते नेश्वरस्य ते (rocate neśvarasya te) — this does not please you, the lord
३७ सुरासुराणां सर्वेषामीश्वरस्य महात्मनः । इयं ते रहिता लज्जा स्पर्धास्माभिः सहाधुना ॥ ३७॥
surāsurāṇāṃ sarveṣāmīśvarasya mahātmanaḥ | iyaṃ te rahitā lajjā spardhāsmābhiḥ sahādhunā ||
देवता और असुर सबके तुम महात्मा ईश्वर हो; परन्तु अब हमारे साथ यह स्पर्धा तुम्हारी उस समताको छोड़े हुए है।
Of all the gods and asuras alike you, the great lord, are the ruler; this contest of yours with us now is, I say, devoid of that even-handedness.
सुरासुराणां सर्वेषाम् (surāsurāṇāṃ sarveṣām) — of all the gods and asurasईश्वरस्य महात्मनः (īśvarasya mahātmanaḥ) — you, the great lord and rulerइयं ते रहिता लज्जा (iyaṃ te rahitā lajjā) — this shame is set aside by youस्पर्धास्माभिः सहाधुना (spardhāsmābhiḥ sahādhunā) — in this present contest with us
३८ यतोऽधिका चैव कीर्तिर्हानिश्चैव पराजये । तवैतद्विपरीतं च मनसा संविचार्यताम् ॥ ३८॥
yato'dhikā caiva kīrtirhāniścaiva parājaye | tavaitadviparītaṃ ca manasā saṃvicāryatām ||
क्योंकि विजयमें कीर्ति अधिक होती है और पराजयमें केवल हानि; आपके कथनका यह विपरीत पक्ष भी मनमें भलीभाँति विचार लीजिये।
For in victory there is greater fame, and in defeat there is only loss; let this, the very reverse of what you have urged, be well considered in your own mind.
यतोऽधिका चैव कीर्तिः (yato'dhikā caiva kīrtiḥ) — since fame is greaterहानिश्चैव पराजये (hāniścaiva parājaye) — and there is only loss in defeatतवैतद्विपरीतं च (tavaitadviparītaṃ ca) — let this, contrary to your own wordsमनसा संविचार्यताम् (manasā saṃvicāryatām) — be well considered in mind
३९ इत्येतद्वचनं श्रुत्वा सम्प्रहस्य त्रिलोचनः । यथोचितं च मधुरमुवाच दानवेश्वरम् ॥ ३९॥
ityetadvacanaṃ śrutvā samprahasya trilocanaḥ | yathocitaṃ ca madhuramuvāca dānaveśvaram ||
यह वचन सुनकर त्रिलोचन शिव खूब हँसे, और यथोचित मधुर वचन उस दानवेश्वरसे कहा।
Having heard this word, the three-eyed Lord smiled greatly, and spoke fittingly and sweetly to the lord of the dānavas.
इत्येतद्वचनं श्रुत्वा (ityetadvacanaṃ śrutvā) — having heard this wordसम्प्रहस्य त्रिलोचनः (samprahasya trilocanaḥ) — the three-eyed one, smiling greatlyयथोचितं च मधुरम् (yathocitaṃ ca madhuram) — fittingly and sweetlyउवाच दानवेश्वरम् (uvāca dānaveśvaram) — spoke to the lord of the dānavas
४० वयं भक्तपराधीना न स्वतन्त्राः कदापि हि । तदिच्छया तत्कर्माणो न कस्यापि च पक्षिणः ॥ ४०॥
vayaṃ bhaktaparādhīnā na svatantrāḥ kadāpi hi | tadicchayā tatkarmāṇo na kasyāpi ca pakṣiṇaḥ ||
हम सदा भक्तोंके अधीन हैं, कभी स्वतन्त्र नहीं; उनकी इच्छासे ही हम कर्म करते हैं, मानो किसीके भी न होनेवाले पक्षी हों।
We are ever subject to our devotees, never independent; we act by their will, like birds that belong to none but themselves.
वयं भक्तपराधीना (vayaṃ bhaktaparādhīnā) — we are subject to our devoteesन स्वतन्त्राः कदापि हि (na svatantrāḥ kadāpi hi) — never independent at any timeतदिच्छया तत्कर्माणो (tadicchayā tatkarmāṇo) — we act by their willन कस्यापि च पक्षिणः (na kasyāpi ca pakṣiṇaḥ) — like birds belonging to none
४१ पुरा विधिप्रार्थनया युद्धमादौ हरेरपि । मधुकैटभयोर्दैत्यवरयोः प्रलयार्णवे ॥ ४१॥
purā vidhiprārthanayā yuddhamādau harerapi | madhukaiṭabhayordaityavarayoḥ pralayārṇave ||
पूर्वमें विधाताकी प्रार्थनासे ही हरिका भी प्रथम युद्ध, प्रलयके समुद्रमें मधु-कैटभ दैत्यवरोंके साथ हुआ था।
Formerly, at Brahmā's own entreaty, the very first battle — even Hari's — took place, at the time of the primeval flood with Madhu and Kaiṭabha, the foremost of daityas.
पुरा विधिप्रार्थनया (purā vidhiprārthanayā) — formerly, at Brahmā’s entreatyयुद्धमादौ हरेरपि (yuddhamādau harerapi) — even Hari’s first battleमधुकैटभयोर्दैत्यवरयोः (madhukaiṭabhayordaityavarayoḥ) — of Madhu and Kaiṭabha, foremost daityasप्रलयार्णवे (pralayārṇave) — in the ocean of the primeval flood
४२ देवप्रार्थनया तेन हिरण्यकशिपोः पुरा । प्रह्रादार्थं वधोऽकारि भक्तानां हितकारिणा ॥ ४२॥
devaprārthanayā tena hiraṇyakaśipoḥ purā | prahrādārthaṃ vadho'kāri bhaktānāṃ hitakāriṇā ||
देवताओंकी प्रार्थनासे ही भक्तोंका हित करनेवाले हरिने पूर्वमें प्रह्लादके लिये हिरण्यकशिपुका वध किया था।
At the prayer of the gods, he who acts for the good of his devotees brought about, of old, the slaying of Hiraṇyakaśipu, for the sake of Prahlāda.
देवप्रार्थनया तेन (devaprārthanayā tena) — at the prayer of the gods, by himहिरण्यकशिपोः पुरा (hiraṇyakaśipoḥ purā) — of Hiraṇyakaśipu, formerlyप्रह्रादार्थं वधोऽकारि (prahrādārthaṃ vadho'kāri) — the slaying was done for Prahlāda’s sakeभक्तानां हितकारिणा (bhaktānāṃ hitakāriṇā) — by him who works his devotees’ good
४३ त्रिपुरैः सह संयुद्धं भस्मत्वकरणं ततः । देवप्रार्थनयाकारि मयापि च पुरा श्रुतम् ॥ ४३॥
tripuraiḥ saha saṃyuddhaṃ bhasmatvakaraṇaṃ tataḥ | devaprārthanayākāri mayāpi ca purā śrutam ||
इसी प्रकार त्रिपुरोंके साथ युद्ध और उनका भस्म किया जाना भी देवताओंकी प्रार्थनासे हुआ था — यह भी मैंने पूर्वमें सुना है।
So too, of old, the battle with the Tripuras and their reduction to ashes was done at the prayer of the gods — this too I have heard formerly.
त्रिपुरैः सह संयुद्धं (tripuraiḥ saha saṃyuddhaṃ) — battle together with the Tripurasभस्मत्वकरणं ततः (bhasmatvakaraṇaṃ tataḥ) — and their reduction to ashesदेवप्रार्थनयाकारि (devaprārthanayākāri) — was done at the prayer of the godsमयापि च पुरा श्रुतम् (mayāpi ca purā śrutam) — I too have heard this before
४४ सर्वैश्वर्याः सर्वमातुर्देवप्रार्थनया पुरा । आसीच्छुम्भादिभिर्युद्धं वधस्तेषां तया कृतः ॥ ४४॥
sarvaiśvaryāḥ sarvamāturdevaprārthanayā purā | āsīcchumbhādibhiryuddhaṃ vadhasteṣāṃ tayā kṛtaḥ ||
सर्वैश्वर्योंकी जननी देवीने भी पूर्वमें देवताओंकी प्रार्थनासे ही शुम्भ आदिके साथ युद्ध किया, और उनका वध उन्होंने ही किया।
The mother of all majesty [Devī], too, acted of old at the prayer of the gods: the battle with Śumbha and the rest took place, and their slaying was wrought by her.
सर्वैश्वर्याः सर्वमातुः (sarvaiśvaryāḥ sarvamātuḥ) — of the mother of all majestyदेवप्रार्थनया पुरा (devaprārthanayā purā) — at the prayer of the gods, of oldआसीच्छुम्भादिभिर्युद्धं (āsīcchumbhādibhiryuddhaṃ) — there was battle with Śumbha and the restवधस्तेषां तया कृतः (vadhasteṣāṃ tayā kṛtaḥ) — their slaying was done by her
४५ अद्यापि त्रिदशाः सर्वे ब्रह्माणं शरणं ययुः । स सदेवो हरिर्मां च देवः शरणमागतः ॥ ४५॥
adyāpi tridaśāḥ sarve brahmāṇaṃ śaraṇaṃ yayuḥ | sa sadevo harirmāṃ ca devaḥ śaraṇamāgataḥ ||
आज भी समस्त देवता ब्रह्माजीकी शरणमें गये हैं; और वे देवताओं तथा हरिके सहित मेरी ही शरणमें आये हैं।
Even today all the thirty gods have gone for refuge to Brahmā; and he, together with the gods and with Hari, has come to me for refuge.
अद्यापि त्रिदशाः सर्वे (adyāpi tridaśāḥ sarve) — even today all the godsब्रह्माणं शरणं ययुः (brahmāṇaṃ śaraṇaṃ yayuḥ) — have gone for refuge to Brahmāस सदेवो हरिर्मां च (sa sadevo harirmāṃ ca) — he, with the gods and Hariदेवः शरणमागतः (devaḥ śaraṇamāgataḥ) — has come to me for refuge
४६ हरिब्रह्मादिकानां च प्रार्थनावशतोऽप्यहम् । सुराणामीश्वरो दूत युद्धार्थमगमं खलु ॥ ४६॥
haribrahmādikānāṃ ca prārthanāvaśato'pyaham | surāṇāmīśvaro dūta yuddhārthamagamaṃ khalu ||
इसी प्रकार हरि-ब्रह्मा आदिकी प्रार्थनाके वशमें होकर ही मैं देवताओंका ईश्वर, हे दूत, युद्धके लिये आया हूँ।
So too, at the entreaty of Hari, Brahmā, and the rest, I, the lord of the gods, O messenger, have indeed come forth for the sake of battle.
हरिब्रह्मादिकानां च (haribrahmādikānāṃ ca) — and of Hari, Brahmā, and the restप्रार्थनावशतोऽप्यहम् (prārthanāvaśato'pyaham) — I too, subject to their entreatyसुराणामीश्वरो दूत (surāṇāmīśvaro dūta) — the lord of the gods, O messengerयुद्धार्थमगमं खलु (yuddhārthamagamaṃ khalu) — have indeed come forth for battle
४७ पार्षदप्रवरस्त्वं हि कृष्णस्य च महात्मनः । ये ये हताश्च दैतेया न हि केऽपि त्वया समाः ॥ ४७॥
pārṣadapravarastvaṃ hi kṛṣṇasya ca mahātmanaḥ | ye ye hatāśca daiteyā na hi ke'pi tvayā samāḥ ||
तुम महात्मा कृष्णके श्रेष्ठ पार्षद हो; जो-जो दैत्य मारे गये, उनमें कोई भी तुम्हारे समान नहीं है।
You are indeed the foremost attendant of the great soul Kṛṣṇa; of all the daityas that have ever been slain, none is equal to you.
पार्षदप्रवरस्त्वं हि (pārṣadapravarastvaṃ hi) — you indeed are the foremost attendantकृष्णस्य च महात्मनः (kṛṣṇasya ca mahātmanaḥ) — of the great soul Kṛṣṇaये ये हताश्च दैतेया (ye ye hatāśca daiteyā) — whatever daityas have been slainन हि केऽपि त्वया समाः (na hi ke'pi tvayā samāḥ) — none of them is equal to you
४८ का लज्जा महती राजन् मम युद्धे त्वया सह । देवकार्यार्थमीशोऽहं विनयेन च प्रेषितः ॥ ४८॥
kā lajjā mahatī rājan mama yuddhe tvayā saha | devakāryārthamīśo'haṃ vinayena ca preṣitaḥ ||
फिर, हे राजन्! तुम्हारे साथ युद्धमें मेरे लिये क्या बड़ी लज्जाकी बात है? मैं ईश्वर केवल देवकार्यके लिये विनयपूर्वक भेजा गया हूँ।
What great shame, then, O king, is there for me in battle with you? For the sake of the gods' work alone I, the lord, have been sent with all humility.
का लज्जा महती राजन् (kā lajjā mahatī rājan) — what great shame, O kingमम युद्धे त्वया सह (mama yuddhe tvayā saha) — for me in battle with youदेवकार्यार्थमीशोऽहं (devakāryārthamīśo'haṃ) — I, the lord, for the gods’ workविनयेन च प्रेषितः (vinayena ca preṣitaḥ) — have been sent with all humility
४९ गच्छ त्वं शङ्खचूडं वै कथनीयं च मे वचः । स च युक्तं करोत्वत्र सुरकार्यं करोम्यहम् ॥ ४९॥
gaccha tvaṃ śaṅkhacūḍaṃ vai kathanīyaṃ ca me vacaḥ | sa ca yuktaṃ karotvatra surakāryaṃ karomyaham ||
जाओ, शङ्खचूडके पास मेरा यह वचन कहना: वह यहाँ उचित कार्य करे, मैं देवकार्य करूँगा।
Go now to Śaṅkhacūḍa and tell him this, my word: let him act rightly in this matter, and I for my part shall do the work of the gods.
गच्छ त्वं शङ्खचूडं वै (gaccha tvaṃ śaṅkhacūḍaṃ vai) — go to Śaṅkhacūḍaकथनीयं च मे वचः (kathanīyaṃ ca me vacaḥ) — and tell him this word of mineस च युक्तं करोत्वत्र (sa ca yuktaṃ karotvatra) — let him act rightly in this matterसुरकार्यं करोम्यहम् (surakāryaṃ karomyaham) — I for my part shall do the gods’ work
५० इत्युक्त्वा शङ्करस्तत्र विरराम महेश्वरः । उत्तस्थौ शङ्खचूडस्य दूतोऽगच्छत्तदन्तिकम् ॥ ५०॥
ityuktvā śaṅkarastatra virarāma maheśvaraḥ | uttasthau śaṅkhacūḍasya dūto'gacchattadantikam ||
ऐसा कहकर महेश्वर शङ्कर वहाँ चुप हो गये; शङ्खचूडका दूत उठकर उनके (शङ्खचूडके) समीप गया।
Having said this, Śaṅkara, the great lord, ceased speaking there; the messenger of Śaṅkhacūḍa rose up and went to his presence.
इत्युक्त्वा शङ्करस्तत्र (ityuktvā śaṅkarastatra) — having said this, Śaṅkara thereविरराम महेश्वरः (virarāma maheśvaraḥ) — the great lord fell silentउत्तस्थौ शङ्खचूडस्य (uttasthau śaṅkhacūḍasya) — rose up, Śaṅkhacūḍa’sदूतोऽगच्छत्तदन्तिकम् (dūto'gacchattadantikam) — messenger, and went to his presence
इति श्रीशिवमहापुराणे द्वितीयायां रुद्रसंहितायां पञ्चमे युद्धखण्डे शङ्खचूडवधे शिवदूतसंवादो नाम पञ्चत्रिंशोऽध्यायः॥ ३५॥
Thus ends the thirty-fifth chapter, called "The Dialogue of Śiva's Messenger," 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 शङ्खचूडवधके अन्तर्गत शिवदूतसंवाद नामक पैंतीसवाँ अध्याय पूर्ण हुआ॥ ३५॥