॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथाष्टमोऽध्यायः
Śiva sends Bhairava, born of his own frown, to behead deceitful Brahmā for his false witness. At Viṣṇu's tearful plea Brahmā is spared his life, but Śiva curses him to go without worship, temple or festival in the world, and gives Brahmā instead mastery over rites; the ketakī flower, banished for its false testimony, is likewise barred from Śiva's own worship, though promised a place in the worship of others. शिव अपनी भृकुटी से उत्पन्न भैरव को कपटी ब्रह्मा का सिर काटने भेजते हैं। विष्णु की अश्रुपूर्ण प्रार्थना पर ब्रह्मा के प्राण बच जाते हैं, पर शिव उन्हें संसार में पूजा, मन्दिर और उत्सव से वंचित होने का शाप देते हैं, और बदले में यज्ञों पर आधिपत्य देते हैं; झूठी गवाही देने वाली केतकी को भी शिव की अपनी पूजा से निष्कासित कर दिया जाता है, यद्यपि उसे अन्य पूजाओं में स्थान का वचन मिलता है।
१ ससर्जाथ महादेवः पुरुषं कञ्चिदद्भुतम् । भैरवाख्यं भुवोर्मध्याद् ब्रह्मदर्पजिघांसया ॥
sasarjātha mahādevaḥ puruṣaṃ kañcidadbhutam | bhairavākhyaṃ bhuvormadhyād brahmadarpajighāṃsayā ||
2
तब महादेव ने ब्रह्मा के गर्व को नष्ट करने की इच्छा से अपनी दोनों भौंहों के मध्य से भैरव नामक एक अद्भुत पुरुष को उत्पन्न किया।
Then Mahādeva created a certain wonderful person, called Bhairava, from between his brows, wishing to destroy Brahmā's pride.
ससर्ज (sasarja) — brought forthअथ (atha) — thenमहादेवः (mahādevaḥ) — Mahādevaपुरुषम् (puruṣam) — a beingकञ्चित् (kañcit) — a certainअद्भुतम् (adbhutam) — wondrousभैरव-आख्यम् (bhairava-ākhyam) — named Bhairavaभुवोः मध्यात् (bhuvoḥ madhyāt) — from between his browsब्रह्म-दर्प-जिघांसया (brahma-darpa-jighāṃsayā) — with intent to strike down Brahmā’s pride
२ स वै तदा तत्र पतिं प्रणम्य शिवमङ्गणे । किं कार्यं करवाण्यत्र शीघ्रमाज्ञापय प्रभो ॥
sa vai tadā tatra patiṃ praṇamya śivamaṅgaṇe | kiṃ kāryaṃ karavāṇyatra śīghramājñāpaya prabho ||
2
उसने वहाँ शिव सभा में स्वामी को प्रणाम करके [कहा]: “यहाँ मैं क्या कार्य करूँ? हे प्रभो, शीघ्र आज्ञा दीजिए।”
He then, right there, bowing to his master Śiva in that assembly, [said]: “What task shall I do here? Command me quickly, lord.”
सः वै (saḥ vai) — he indeedतदा (tadā) — thenतत्र (tatra) — thereपतिम् (patim) — the lordप्रणम्य (praṇamya) — having bowed toशिवम् (śivam) — Śivaअङ्गणे (aṅgaṇe) — in the courtकिम् कार्यम् (kim kāryam) — what taskकरवाणि (karavāṇi) — shall I doअत्र (atra) — hereशीघ्रम् (śīghram) — quicklyआज्ञापय (ājñāpaya) — commandप्रभो (prabho) — O master
३ वत्स योऽयं विधिः साक्षाज्जगतामाद्यदैवतम् । नूनमर्चय खड्गेन तिग्मेन जवसा परम् ॥
vatsa yo'yaṃ vidhiḥ sākṣājjagatāmādyadaivatam | nūnamarcaya khaḍgena tigmena javasā param ||
“हे वत्स, यह जो विधाता स्वयं को साक्षात् जगत् का आद्य देवता कहता है — इसका शीघ्रता से तीक्ष्ण खड्ग से अच्छी तरह अर्चन करो।”
“Child, this Creator here, who claims to be visibly the primal deity of the worlds — go, honour him with a sharp sword, swiftly, to the utmost.”
वत्स (vatsa) — my childयः अयम् (yaḥ ayam) — this one who isविधिः (vidhiḥ) — the Ordainerसाक्षात् (sākṣāt) — in personजगताम् (jagatām) — of the worldsआद्य-दैवतम् (ādya-daivatam) — the primal deityनूनम् (nūnam) — surelyअर्चय (arcaya) — do him honourखड्गेन (khaḍgena) — with a swordतिग्मेन (tigmena) — sharpजवसा (javasā) — swiftlyपरम् (param) — fully
४ स वै गृहीत्वैककरेण केशं तत्पञ्चमं दृप्तमसत्यभाषिणम् । छित्त्वा शिरो ह्यस्य निहन्तुमुद्यतः प्रकम्पयन् खड्गमतिस्फुटं करैः ॥
sa vai gṛhītvaikakareṇa keśaṃ | tatpañcamaṃ dṛptamasatyabhāṣiṇam | chittvā śiro hyasya nihantumudyataḥ | prakampayan khaḍgamatisphuṭaṃ karaiḥ ||
उसने एक हाथ से उस घमंडी, असत्यभाषी पाँचवें सिर के बाल पकड़कर, उसे काटकर मार डालने को उद्यत होकर हाथों में तलवार को स्पष्ट रूप से भाँजा।
He, seizing with one hand the hair of that proud, lying fifth head, ready to cut it off and strike it down, brandished his sword, plainly, in his hands.
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
सः वै (saḥ vai) — he indeedगृहीत्वा (gṛhītvā) — having seizedएक-करेण (eka-kareṇa) — with one handकेशम् (keśam) — the hairतत्-पञ्चमम् (tat-pañcamam) — that fifth head of hisदृप्तम् (dṛptam) — insolentअसत्य-भाषिणम् (asatya-bhāṣiṇam) — speaker of untruthछित्त्वा (chittvā) — having cutशिरः (śiraḥ) — the headहि (hi) — indeedअस्य (asya) — of himनिहन्तुम् उद्यतः (nihantum udyataḥ) — rose to strike him downप्रकम्पयन् (prakampayan) — brandishingखड्गम् (khaḍgam) — the swordअति-स्फुटम् (ati-sphuṭam) — in plain sightकरैः (karaiḥ) — with his hands
५ पिता तवोत्सृष्टविभूषणाम्बर- स्रगुत्तरीयामलकेशसंहतिः । प्रवातरम्भेव लतेव चञ्चलः पपात वै भैरवपादपङ्कजे ॥
pitā tavotsṛṣṭavibhūṣaṇāmbara- | sraguttarīyāmalakeśasaṃhatiḥ | pravātarambheva lateva cañcalaḥ | papāta vai bhairavapādapaṅkaje ||
आपके पिता, जिनके आभूषण, वस्त्र, माला, उत्तरीय और निर्मल केश बिखर गए थे, तेज़ हवा में हिलते केले के पेड़ या लता की भाँति काँपते हुए भैरव के चरण-कमलों पर गिर पड़े।
Your father, his ornaments, garments, garland, upper cloth and mass of pure hair all scattered loose, trembling like a plantain in a gale, like a creeper, fell at Bhairava's lotus feet.
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
पिता तव (pitā tava) — your fatherउत्सृष्ट-विभूषण-अम्बर-स्रक्-उत्तरीय-अमल-केश-संहतिः (utsṛṣṭa-vibhūṣaṇa-ambara-srak-uttarīya-amala-keśa-saṃhatiḥ) — his ornaments, robes, garland, upper cloth and bright mass of hair all cast offप्रवात-रम्भा इव (pravāta-rambhā iva) — like a plantain in a galeलता इव (latā iva) — like a creeperचञ्चलः (cañcalaḥ) — tremblingपपात (papāta) — fellवै (vai) — indeedभैरव-पाद-पङ्कजे (bhairava-pāda-paṅkaje) — at Bhairava’s lotus feet
६ तावद्विधिं तात दिदृक्षुरच्युतः कृपालुरस्मत्पतिपादपल्लवम् । निषिच्य बाष्पैरवदत् कृताञ्जलि- र्यथा शिशुः स्वं पितरं कलाक्षरम् ॥
tāvadvidhiṃ tāta didṛkṣuracyutaḥ | kṛpālurasmatpatipādapallavam | niṣicya bāṣpairavadat kṛtāñjali- | ryathā śiśuḥ svaṃ pitaraṃ kalākṣaram ||
तब, हे तात, विधाता की रक्षा चाहने वाले कृपालु अच्युत ने मेरे स्वामी के चरण-सदृश कोमल चरणों को अश्रुओं से सींचते हुए, हाथ जोड़कर, बालक अपने पिता से जैसे बोले, वैसी टूटी-फूटी वाणी में कहा।
Then, dear one, Acyuta, wishing to see the Creator safe, kind-hearted, sprinkling my master's sprout-like feet with his tears, hands folded, spoke in broken syllables, as a child speaks to its father.
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
तावत् (tāvat) — just thenविधिम् (vidhim) — the Ordainerतात (tāta) — my childदिदृक्षुः (didṛkṣuḥ) — wishing to seeअच्युतः (acyutaḥ) — Acyutaकृपालुः (kṛpāluḥ) — compassionateअस्मत्-पति-पाद-पल्लवम् (asmat-pati-pāda-pallavam) — the tender feet of our Lordनिषिच्य (niṣicya) — having bathedबाष्पैः (bāṣpaiḥ) — with tearsअवदत् (avadat) — spokeकृत-अञ्जलिः (kṛta-añjaliḥ) — palms joinedयथा शिशुः (yathā śiśuḥ) — as a childस्वम् पितरम् (svam pitaram) — to its own fatherकल-अक्षरम् (kala-akṣaram) — in faltering syllables
७ त्वया प्रयत्नेन पुरा हि दत्तं यदस्य पञ्चाननमीश चिह्नम् । तस्मात् क्षमस्वाद्यमनुग्रहार्हं कुरु प्रसादं विधये ह्यमुष्मै ॥
tvayā prayatnena purā hi dattaṃ | yadasya pañcānanamīśa cihnam | tasmāt kṣamasvādyamanugrahārhaṃ | kuru prasādaṃ vidhaye hyamuṣmai ||
“हे ईश, आपने ही पहले प्रयत्नपूर्वक इसे यह पंचमुख का चिह्न दिया था; इसलिए आज इसे क्षमा कीजिए — यह अनुग्रह के योग्य है। इस विधाता पर प्रसाद कीजिए।”
“By you, with effort, this five-faced mark of his was given before, O Lord; therefore forgive him today — he is worthy of grace. Show favour to this Creator.”
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
त्वया (tvayā) — by youप्रयत्नेन (prayatnena) — with careपुरा (purā) — of oldहि (hi) — indeedदत्तम् (dattam) — was givenयत् (yat) — thatअस्य (asya) — hisपञ्च-आननम् (pañca-ānanam) — five-faced formईश (īśa) — O Lordचिह्नम् (cihnam) — as a markतस्मात् (tasmāt) — thereforeक्षमस्व (kṣamasva) — forgiveअद्य (adya) — todayअनुग्रह-अर्हम् (anugraha-arham) — worthy of graceकुरु प्रसादम् (kuru prasādam) — show favourविधये (vidhaye) — to the Ordainerहि अमुष्मै (hi amuṣmai) — to him
८ इत्यर्थितोऽच्युतेनेशस्तुष्टः सुरगणाग्रणे । निवर्तयामास तदा भैरवं ब्रह्मदण्डतः ॥
ityarthito'cyuteneśastuṣṭaḥ suragaṇāgraṇe | nivartayāmāsa tadā bhairavaṃ brahmadaṇḍataḥ ||
2
अच्युत द्वारा इस प्रकार प्रार्थना किए जाने पर देवगणों के समक्ष प्रसन्न हुए ईश्वर ने तब भैरव को ब्रह्मा को दण्डित करने से रोक दिया।
Entreated thus by Acyuta, the Lord, pleased, before the assembled gods, then turned Bhairava back from punishing Brahmā.
इति (iti) — thusअर्थितः (arthitaḥ) — entreatedअच्युतेन (acyutena) — by Acyutaईशः (īśaḥ) — the Lordतुष्टः (tuṣṭaḥ) — pleasedसुर-गण-अग्रणे (sura-gaṇa-agraṇe) — before the assembled godsनिवर्तयामास (nivartayāmāsa) — turned backतदा (tadā) — thenभैरवम् (bhairavam) — Bhairavaब्रह्म-दण्डतः (brahma-daṇḍataḥ) — from punishing Brahmā
९ अथाह देवः कितवं विधिं विगतकन्धरम् । ब्रह्यंस्त्वमर्हणाकाङ्क्षी शठेशत्वं समास्थितः । नातस्ते सत्कृतिर्लोके भूयात् स्थानोत्सवादिकम् ॥
athāha devaḥ kitavaṃ vidhiṃ vigatakandharam | brahyaṃstvamarhaṇākāṅkṣī śaṭheśatvaṃ samāsthitaḥ | nātaste satkṛtirloke bhūyāt sthānotsavādikam ||
2
तब देव ने उस सिरविहीन कपटी विधाता से कहा: “हे ब्रह्मन्, तुम सम्मान की चाह में शठ के स्वामित्व को प्राप्त हो गए हो; इसलिए संसार में तुम्हारा सत्कार, स्थान, उत्सव आदि कुछ भी नहीं होगा।”
Then the god said to the deceitful Creator, his head gone: “Brahmā, in your eagerness for honour you have come to a cunning lordship; so may you have no honour in the world — no place, festival, and the like.”
अथ (atha) — thenआह (āha) — saidदेवः (devaḥ) — the godकितवम् (kitavam) — the cheatविधिम् (vidhim) — the Ordainerविगत-कन्धरम् (vigata-kandharam) — his neck now shornब्रह्मन् (brahman) — O Brahmāत्वम् (tvam) — youअर्हणा-काङ्क्षी (arhaṇā-kāṅkṣī) — craving honourशठ-ईशत्वम् (śaṭha-īśatvam) — a cheat’s lordshipसमास्थितः (samāsthitaḥ) — have taken upन अतः (na ataḥ) — therefore notते (te) — yoursसत्-कृतिः (sat-kṛtiḥ) — honourलोके (loke) — in the worldभूयात् (bhūyāt) — shall there beस्थान-उत्सव-आदिकम् (sthāna-utsava-ādikam) — shrine, festival and the rest
१० स्वामिन् प्रसीदाद्य महाविभूते मन्ये वरं मे शिरसः प्रमोक्षम् ॥
svāmin prasīdādya mahāvibhūte | manye varaṃ me śirasaḥ pramokṣam ||
“हे स्वामिन्, हे महाविभूते, आज प्रसन्न हों; मैं अपने सिर के छूट जाने को भी वरदान मानता हूँ।”
“Master, be gracious today, O greatly glorious one; I count the loss of my head itself as a boon.”
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
स्वामिन् (svāmin) — O masterप्रसीद (prasīda) — be graciousअद्य (adya) — nowमहा-विभूते (mahā-vibhūte) — O you of great majestyमन्ये (manye) — I countवरम् (varam) — a boonमे (me) — for meशिरसः (śirasaḥ) — of my headप्रमोक्षम् (pramokṣam) — the loss
११ नमस्तुभ्यं भगवते बन्धवे विश्वयोनये । सहिष्णवे च दोषाणां शम्भवे शैलधन्वने ॥
namastubhyaṃ bhagavate bandhave viśvayonaye | sahiṣṇave ca doṣāṇāṃ śambhave śailadhanvane ||
“आपको नमस्कार है, हे भगवन्, हे बन्धु, हे विश्व के उद्गम, हे दोषों को सहने वाले, हे शम्भु, हे शैलधन्वा।”
“Homage to you, the blessed one, kinsman, the womb of the universe, patient with faults, Śambhu, whose bow is the mountain.”
नमः तुभ्यम् (namaḥ tubhyam) — salutation to youभगवते (bhagavate) — the blessedबन्धवे (bandhave) — the kinsmanविश्व-योनये (viśva-yonaye) — womb of the universeसहिष्णवे च (sahiṣṇave ca) — and the forbearingदोषाणाम् (doṣāṇām) — of faultsशम्भवे (śambhave) — to Śambhuशैल-धन्वने (śaila-dhanvane) — whose bow is the mountain
१२ अराजभयमेतद्धै जगत् सर्वं नशिष्यति । ततस्त्वं जहि दण्डार्हं वह लोकधुरं शिशो ॥
arājabhayametaddhai jagat sarvaṃ naśiṣyati | tatastvaṃ jahi daṇḍārhaṃ vaha lokadhuraṃ śiśo ||
“राजा के भय के बिना यह सारा जगत् नष्ट हो जाएगा; इसलिए, हे शिशु, तुम दण्ड के योग्य को दण्ड दो और लोक का भार वहन करो।”
“Without the fear of a ruler, this whole world will indeed perish; so you must strike down whoever deserves punishment, and bear the burden of the world, child.”
अराज-भयम् (arāja-bhayam) — the terror of having no rulerएतत् (etat) — thisहि (hi) — indeedजगत् सर्वम् (jagat sarvam) — the whole worldनशिष्यति (naśiṣyati) — will perishततः (tataḥ) — thereforeत्वम् (tvam) — youजहि (jahi) — give upदण्ड-अर्हम् (daṇḍa-arham) — what deserves punishmentवह (vaha) — bearलोक-धुरम् (loka-dhuram) — the burden of the worldशिशो (śiśo) — my child
१३ वरं ददामि ते तत्र गृहाण दुर्लभं परम् । वैतानिकेषु गृह्येषु यज्ञेषु च भवान् गुरुः ॥
varaṃ dadāmi te tatra gṛhāṇa durlabhaṃ param | vaitānikeṣu gṛhyeṣu yajñeṣu ca bhavān guruḥ ||
“और मैं तुम्हें एक परम दुर्लभ वर देता हूँ — इसे ग्रहण करो: वैतानिक, गृह्य और यज्ञों में तुम ही गुरु होगे।”
“And I give you there a boon, most hard to gain — take it: in the great fire-rites, the household rites, and the sacrifices, you shall be the master.”
वरम् (varam) — a boonददामि (dadāmi) — I giveते (te) — to youतत्र (tatra) — thereinगृहाण (gṛhāṇa) — take itदुर्लभम् (durlabham) — hard to winपरम् (param) — supremeवैतानिकेषु (vaitānikeṣu) — in the three-fire ritesगृह्येषु (gṛhyeṣu) — in the domestic ritesयज्ञेषु च (yajñeṣu ca) — and in sacrificesभवान् (bhavān) — your honourगुरुः (guruḥ) — is the presiding one
१४ निष्फलस्त्वदृते यज्ञः साङ्गश्च सहदक्षिणः । अथाह देवः कितवं केतकं कूटसाक्षिणम् ॥
niṣphalastvadṛte yajñaḥ sāṅgaśca sahadakṣiṇaḥ | athāha devaḥ kitavaṃ ketakaṃ kūṭasākṣiṇam ||
“तुम्हारे बिना अंगों और दक्षिणा सहित यज्ञ भी निष्फल है।” फिर देव ने कपटी, झूठी गवाही देने वाली केतकी से कहा:
“Without you, a sacrifice — complete with its parts and its fees — bears no fruit.” Then the god spoke to the deceitful ketakī, the false witness:
निष्फलः (niṣphalaḥ) — fruitlessत्वत्-ऋते (tvat-ṛte) — without youयज्ञः (yajñaḥ) — the sacrificeस-अङ्गः च (sa-aṅgaḥ ca) — complete with all its partsसह-दक्षिणः (saha-dakṣiṇaḥ) — and with its feesअथ (atha) — thenआह (āha) — saidदेवः (devaḥ) — the godकितवम् (kitavam) — the cheatकेतकम् (ketakam) — the ketaka flowerकूट-साक्षिणम् (kūṭa-sākṣiṇam) — the false witness
१५ रे रे केतक दुष्टस्त्वं शठ दूरमितो व्रज । ममापि प्रेम ते पुष्पे माभूत्पूजास्वितः परम् ॥
re re ketaka duṣṭastvaṃ śaṭha dūramito vraja | mamāpi prema te puṣpe mābhūtpūjāsvitaḥ param ||
2
“अरे केतक, तुम दुष्ट, शठ हो — यहाँ से दूर चले जाओ। अब से मेरी पूजा में तुम्हारे पुष्प के प्रति मेरा प्रेम न रहे।”
“You, ketakī, are wicked, a cheat — go far away from here. Let there be no love of mine for your flower in my worship, from now on.”
रे रे केतक (re re ketaka) — you there, ketakaदुष्टः त्वम् (duṣṭaḥ tvam) — you are wickedशठ (śaṭha) — cheatदूरम् (dūram) — farइतः (itaḥ) — from hereव्रज (vraja) — be goneमम अपि (mama api) — even of mineप्रेम (prema) — the affectionते (te) — yoursपुष्पे (puṣpe) — O flowerमा भूत् (mā bhūt) — let it not beपूजासु (pūjāsu) — in worshipइतः परम् (itaḥ param) — from now on
१६ इत्युक्ते तत्र देवेन केतकं देवजातयः । सर्वा निवारयामासुस्तत्पार्श्वादन्यतस्तदा ॥
ityukte tatra devena ketakaṃ devajātayaḥ | sarvā nivārayāmāsustatpārśvādanyatastadā ||
2
देव के ऐसा कहने पर वहाँ सभी देवजातियों ने केतकी को तब उनके पास से हटाकर अन्यत्र भेज दिया।
When the god had said this, all the races of gods there then turned the ketakī away from his side, to elsewhere.
इति उक्ते (iti ukte) — when this had been saidतत्र (tatra) — thereदेवेन (devena) — by the godकेतकम् (ketakam) — the ketakaदेव-जातयः (deva-jātayaḥ) — the races of godsसर्वाः (sarvāḥ) — all of themनिवारयामासुः (nivārayāmāsuḥ) — kept awayतत्-पार्श्वात् (tat-pārśvāt) — from his sideअन्यतः (anyataḥ) — to a distanceतदा (tadā) — then
१७ नमस्ते नाथ मे जन्म निष्फलं भवदाज्ञया । सफलं क्रियतां तात क्षम्यतां मम किल्बिषम् ॥
namaste nātha me janma niṣphalaṃ bhavadājñayā | saphalaṃ kriyatāṃ tāta kṣamyatāṃ mama kilbiṣam ||
“हे नाथ, आपको नमस्कार; आपकी आज्ञा से मेरा जन्म निष्फल हो गया है। हे तात, इसे सफल कीजिए; मेरा अपराध क्षमा कीजिए।”
“Homage to you, lord; by your command my birth is fruitless. Let it be made fruitful, dear one; let my offence be forgiven.”
नमः ते (namaḥ te) — salutation to youनाथ (nātha) — O lordमे जन्म (me janma) — my birthनिष्फलम् (niṣphalam) — fruitlessभवत्-आज्ञया (bhavat-ājñayā) — by your commandसफलम् (saphalam) — fruitfulक्रियताम् (kriyatām) — let it be madeतात (tāta) — O fatherक्षम्यताम् (kṣamyatām) — let it be forgivenमम किल्बिषम् (mama kilbiṣam) — my offence
१८ ज्ञानाज्ञानकृतं पापं नाशयत्येव ते स्मृतिः । तादृशे त्वयि दृष्टे मे मिथ्यादोषः कुतो भवेत् ॥
jñānājñānakṛtaṃ pāpaṃ nāśayatyeva te smṛtiḥ | tādṛśe tvayi dṛṣṭe me mithyādoṣaḥ kuto bhavet ||
“ज्ञान या अज्ञान से किया गया पाप आपकी स्मृति मात्र से नष्ट हो जाता है। ऐसे आपके साक्षात् दर्शन के बाद मुझमें मिथ्या का दोष कैसे रह सकता है?”
“The sin done knowingly or unknowingly — the mere memory of you destroys it. When such a one as you has been seen by me, how could the fault of falsehood remain?”
ज्ञान-अज्ञान-कृतम् (jñāna-ajñāna-kṛtam) — done knowingly or unknowinglyपापम् (pāpam) — sinनाशयति एव (nāśayati eva) — destroys outrightते स्मृतिः (te smṛtiḥ) — the remembrance of youतादृशे त्वयि (tādṛśe tvayi) — in you, being suchदृष्टे (dṛṣṭe) — having been seenमे (me) — for meमिथ्या-दोषः (mithyā-doṣaḥ) — the fault of falsehoodकुतः भवेत् (kutaḥ bhavet) — how should it remain
१९ तथा स्तुतस्तु भगवान् केतकेन सभास्थले । न मे त्वद्धारणं योग्यं सत्यवागहमीश्वरः ॥
tathā stutastu bhagavān ketakena sabhāsthale | na me tvaddhāraṇaṃ yogyaṃ satyavāgahamīśvaraḥ ||
उस सभास्थल में केतकी द्वारा इस प्रकार स्तुत होने पर भगवान् बोले: “मेरे द्वारा तुम्हें धारण करना उचित नहीं; मैं सत्यवादी ईश्वर हूँ।”
Thus praised by the ketakī in that assembly, the Lord [said]: “It is not fitting for me to wear you; I am the Lord, a speaker of truth.”
तथा (tathā) — thusस्तुतः (stutaḥ) — praisedतु (tu) — andभगवान् (bhagavān) — the blessed oneकेतकेन (ketakena) — by the ketakaसभा-स्थले (sabhā-sthale) — in the assemblyन मे (na me) — not for meत्वत्-धारणम् (tvat-dhāraṇam) — the wearing of youयोग्यम् (yogyam) — fittingसत्य-वाक् (satya-vāk) — truthful of speechअहम् (aham) — Iईश्वरः (īśvaraḥ) — the Lord
२० मदीयास्त्वां धरिष्यन्ति जन्म ते सफलं ततः । त्वं वै वितानव्याजेन ममोपरि भविष्यसि ॥
madīyāstvāṃ dhariṣyanti janma te saphalaṃ tataḥ | tvaṃ vai vitānavyājena mamopari bhaviṣyasi ||
“मेरे अपने ही तुम्हें धारण करेंगे; उससे तुम्हारा जन्म सफल होगा। तुम मण्डप आदि के बहाने मेरे ऊपर भी उपस्थित रहोगी।”
“Those who are mine will wear you; your birth will thereby become fruitful. Under the pretext of a canopy, you will indeed come to be above me.”
मदीयाः (madīyāḥ) — my own peopleत्वाम् (tvām) — youधरिष्यन्ति (dhariṣyanti) — will wearजन्म ते (janma te) — your birthसफलम् (saphalam) — fruitfulततः (tataḥ) — therebyत्वम् (tvam) — youवै (vai) — indeedवितान-व्याजेन (vitāna-vyājena) — in the guise of a canopyमम उपरि (mama upari) — above meभविष्यसि (bhaviṣyasi) — shall be
२१ इत्यनुगृह्य भगवान् केतकं विधिमाधवौ । विरराज सभामध्ये सर्वैर्देवैरभिष्टुतः ॥
ityanugṛhya bhagavān ketakaṃ vidhimādhavau | virarāja sabhāmadhye sarvairdevairabhiṣṭutaḥ ||
इस प्रकार केतकी, विधाता और माधव पर अनुग्रह करके भगवान् सभा के मध्य में सभी देवताओं से स्तुत होकर सुशोभित हुए।
Having thus shown grace to the ketakī, the Creator and Mādhava, the Lord shone in the midst of the assembly, praised by all the gods.
इति (iti) — thusअनुगृह्य (anugṛhya) — having shown grace toभगवान् (bhagavān) — the blessed oneकेतकम् (ketakam) — the ketakaविधि-माधवौ (vidhi-mādhavau) — the Ordainer and Mādhavaविरराज (virarāja) — shoneसभा-मध्ये (sabhā-madhye) — in the midst of the assemblyसर्वैः देवैः (sarvaiḥ devaiḥ) — by all the godsअभिष्टुतः (abhiṣṭutaḥ) — hymned
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां शिवानुग्रहवर्णनं नामाष्टमोऽध्यायः ॥ ८ ॥
Here ends the eighth chapter — “The Account of Śiva's Grace” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “शिव की कृपा का वर्णन” नामक आठवाँ अध्याय समाप्त हुआ।