॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ चतुर्थोऽध्यायः
Brahmā defines the three means — hearing, praising and reflecting on Śiva — and ranks reflection highest. Sūta then tells how his teacher Vyāsa, a teacher to all the world yet without the knowledge of release, was told by Sanatkumāra that this triad is the Veda-approved means; Sanatkumāra had himself learnt it from Nandikeśvara, at Śiva's command. The seers then ask what someone unable in the triad should do. ब्रह्मा तीन साधनों — शिव का श्रवण, कीर्तन और मनन — को परिभाषित करते हैं और मनन को सर्वोत्तम बताते हैं। फिर सूत बताते हैं कि उनके गुरु व्यास, समस्त जगत् के गुरु होकर भी मुक्ति के ज्ञान से रहित थे, तब सनत्कुमार ने उन्हें यह त्रिक वेदसम्मत साधन बताया; सनत्कुमार ने स्वयं शिव की आज्ञा से नन्दिकेश्वर से यह सीखा था। तब ऋषि पूछते हैं कि जो इस त्रिक में असमर्थ हो, वह क्या करे।
१ मननं कीदृशं ब्रह्मञ्छ्रवणं चापि कीदृशम् । कीर्तनं वा कथं तस्य कीर्तयैतद्यथायथम् ॥
mananaṃ kīdṛśaṃ brahmañchravaṇaṃ cāpi kīdṛśam | kīrtanaṃ vā kathaṃ tasya kīrtayaitadyathāyatham ||
हे ब्रह्मन्, मनन कैसा होता है, और श्रवण कैसा? और उनका कीर्तन कैसे किया जाता है? यह सब यथायोग्य कहिए।
What is reflection like, Brahmā, and what is hearing like? And how is his praising done? Tell us this, each thing in its place.
मननम् (mananam) — the ponderingकीदृशम् (kīdṛśam) — of what kindब्रह्मन् (brahman) — O brahminश्रवणम् च अपि (śravaṇam ca api) — and the hearing tooकीदृशम् (kīdṛśam) — of what kindकीर्तनम् वा (kīrtanam vā) — or the recitingकथम् (katham) — howतस्य (tasya) — of himकीर्तय (kīrtaya) — declareएतत् (etat) — thisयथा-यथम् (yathā-yatham) — each in its own way
२ पूजाजपेशगुणरूपविलासनाम्नां युक्तिप्रियेण मनसा परिशोधनं यत् । तत्सन्ततं मननमीश्वरदृष्टिलभ्यं सर्वेषु साधनवरेष्वपि मुख्यमुख्यम् ॥
pūjājapeśaguṇarūpavilāsanāmnāṃ | yuktipriyeṇa manasā pariśodhanaṃ yat | tatsantataṃ mananamīśvaradṛṣṭilabhyaṃ | sarveṣu sādhanavareṣvapi mukhyamukhyam ||
पूजा, नाम-जप, ईश के गुण, रूप, विलास और नामों का — युक्तिप्रिय मन से जो निरन्तर परिशोधन होता है, वही मनन है; यह ईश्वर की दृष्टि से प्राप्य है, और समस्त श्रेष्ठ साधनों में भी मुख्य से मुख्य है।
The unbroken sifting, with a mind that loves right reasoning, of the Lord's worship, the muttering of his names, his qualities, form, play and names — that is reflection; it is won by the Lord's own gaze, and it is the foremost of the foremost among all the best means.
NoteIn vasantatilakā metre, not the anuṣṭubh of the body.
पूजा-जप-ईश-गुण-रूप-विलास-नाम्नाम् (pūjā-japa-īśa-guṇa-rūpa-vilāsa-nāmnām) — of the Lord’s worship, his repetition, his qualities, form, play and namesयुक्ति-प्रियेण मनसा (yukti-priyeṇa manasā) — with a mind that loves sound reasoningपरिशोधनम् यत् (pariśodhanam yat) — the sifting through that isतत् (tat) — thatसन्ततम् (santatam) — unbrokenमननम् (mananam) — is ponderingईश्वर-दृष्टि-लभ्यम् (īśvara-dṛṣṭi-labhyam) — won by the Lord’s glanceसर्वेषु साधन-वरेषु अपि (sarveṣu sādhana-vareṣu api) — among all the finest meansमुख्य-मुख्यम् (mukhya-mukhyam) — the first of the first
३ गीतात्मना श्रुतिपदेन च भाषया वा शम्भुप्रतापगुणरूपविलासनाम्नाम् । वाचा स्फुटं तु रसवत् स्तवनं यदस्य तत्कीर्तनं भवति साधनमत्र मध्यम् ॥
gītātmanā śrutipadena ca bhāṣayā vā | śambhupratāpaguṇarūpavilāsanāmnām | vācā sphuṭaṃ tu rasavat stavanaṃ yadasya | tatkīrtanaṃ bhavati sādhanamatra madhyam ||
गीत के रूप में, वेदवाक्य से, या भाषा से — शम्भु के प्रताप, गुण, रूप, विलास और नामों की जो वाणी से स्पष्ट, रसमयी स्तुति है, वही उनका कीर्तन है; यहाँ यह मध्यम साधन है।
The clear, feeling praise of his majesty, qualities, form, play and names — in the form of song, or in the words of the Śruti, or in common speech, aloud — that is his praising; here it is the middle means.
NoteIn vasantatilakā metre, not the anuṣṭubh of the body.
गीत-आत्मना (gīta-ātmanā) — in the form of songश्रुति-पदेन (śruti-padena) — in the words of scriptureच भाषया वा (ca bhāṣayā vā) — or in the common tongueशम्भु-प्रताप-गुण-रूप-विलास-नाम्नाम् (śambhu-pratāpa-guṇa-rūpa-vilāsa-nāmnām) — of Śambhu’s might, qualities, form, play and namesवाचा (vācā) — with the voiceस्फुटम् (sphuṭam) — clearlyतु (tu) — indeedरसवत् (rasavat) — with savourस्तवनम् यत् (stavanam yat) — the praising that isअस्य (asya) — of himतत् कीर्तनम् (tat kīrtanam) — that is recitingभवति (bhavati) — isसाधनम् (sādhanam) — the meansअत्र (atra) — hereमध्यम् (madhyam) — the middle one
४ येनापि केन करणेन च शब्दपुञ्जं यत्र क्वचिच्छिवपरं श्रवणेन्द्रियेण । स्त्रीकेलिवद् दृढतरं प्रणिधीयते यत् तद्वै बुधाः श्रवणमत्र जगत्प्रसिद्धम् ॥
yenāpi kena karaṇena ca śabdapuñjaṃ | yatra kvacicchivaparaṃ śravaṇendriyeṇa | strīkelivad dṛḍhataraṃ praṇidhīyate yat | tadvai budhāḥ śravaṇamatra jagatprasiddham ||
जिस किसी भी साधन से, कहीं भी, शिव की ओर लगे शब्द-समूह को श्रवणेन्द्रिय से — स्त्री-क्रीड़ा से भी दृढ़तर रूप में — जो लगाया जाता है, हे बुधजन, वही यहाँ श्रवण है, जो जगत्प्रसिद्ध है।
When, by whatever means, a mass of words turned toward Śiva, anywhere, is fixed with the ear of hearing more firmly than a lover fixes on his beloved's play — that, the wise say, is hearing; it is renowned in the world.
NoteIn vasantatilakā metre, not the anuṣṭubh of the body.
येन अपि केन करणेन (yena api kena karaṇena) — by whatever instrumentच (ca) — andशब्द-पुञ्जम् (śabda-puñjam) — a mass of soundयत्र क्वचित् (yatra kvacit) — wherever it beशिव-परम् (śiva-param) — having Śiva for its objectश्रवण-इन्द्रियेण (śravaṇa-indriyeṇa) — with the organ of hearingस्त्री-केलिवत् (strī-kelivat) — as in a lover’s dallianceदृढतरम् (dṛḍhataram) — most fixedlyप्रणिधीयते यत् (praṇidhīyate yat) — is attended toतत् वै (tat vai) — that indeedबुधाः (budhāḥ) — O wise onesश्रवणम् (śravaṇam) — is hearingअत्र (atra) — hereजगत्-प्रसिद्धम् (jagat-prasiddham) — famed throughout the world
५ सत्सङ्गमेन भवति श्रवणं पुरस्तात् सङ्कीर्तनं पशुपतेरथ तद् दृढं स्यात् । सर्वोत्तमं भवति तन्मननं तदन्ते सर्वं हि सम्भवति शङ्करदृष्टिपाते ॥
satsaṅgamena bhavati śravaṇaṃ purastāt | saṅkīrtanaṃ paśupateratha tad dṛḍhaṃ syāt | sarvottamaṃ bhavati tanmananaṃ tadante | sarvaṃ hi sambhavati śaṅkaradṛṣṭipāte ||
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सत्संग से पहले श्रवण होता है; फिर पशुपति का संकीर्तन दृढ़ होता है; उसके अन्त में सर्वोत्तम वह मनन आता है — क्योंकि सब कुछ शंकर की दृष्टि पड़ने पर ही सम्भव होता है।
By the company of the good, hearing comes first; then the praising of Paśupati grows firm; last of all comes reflection, the best of all — for everything comes about when Śaṅkara's gaze falls.
NoteIn vasantatilakā metre, not the anuṣṭubh of the body.
सत्-सङ्गमेन (sat-saṅgamena) — through the company of the goodभवति (bhavati) — comes aboutश्रवणम् (śravaṇam) — hearingपुरस्तात् (purastāt) — firstसङ्कीर्तनम् (saṅkīrtanam) — the recitingपशुपतेः (paśupateḥ) — of Paśupatiअथ (atha) — thenतत् दृढम् स्यात् (tat dṛḍham syāt) — and that grows firmसर्व-उत्तमम् (sarva-uttamam) — best of allभवति (bhavati) — isतत् मननम् (tat mananam) — that ponderingतत्-अन्ते (tat-ante) — at the end of itसर्वम् (sarvam) — all of itहि (hi) — indeedसम्भवति (sambhavati) — comes to passशङ्कर-दृष्टि-पाते (śaṅkara-dṛṣṭi-pāte) — when Śaṅkara’s glance falls
६ अस्मिन् साधनमाहात्म्ये पुरा वृत्तं मुनीश्वराः । युष्मदर्थं प्रवक्ष्यामि शृणुध्वमवधानतः ॥
asmin sādhanamāhātmye purā vṛttaṃ munīśvarāḥ | yuṣmadarthaṃ pravakṣyāmi śṛṇudhvamavadhānataḥ ||
इस साधन के माहात्म्य के प्रसंग में, हे मुनीश्वरो, एक प्राचीन वृत्तान्त — मैं आपके लिए कहूँगा; ध्यान देकर सुनिए।
In this matter of the greatness of the means, an old story, lords of sages — I will tell it for your sake; hear it with attention.
अस्मिन् (asmin) — concerning thisसाधन-माहात्म्ये (sādhana-māhātmye) — greatness of the practiceपुरा वृत्तम् (purā vṛttam) — what happened long agoमुनि-ईश्वराः (muni-īśvarāḥ) — O lords among sagesयुष्मत्-अर्थम् (yuṣmat-artham) — for your sakeप्रवक्ष्यामि (pravakṣyāmi) — I shall declareशृणुध्वम् (śṛṇudhvam) — listenअवधानतः (avadhānataḥ) — attentively
७ पुरा मम गुरुर्व्यासः पराशरमुनेः सुतः । तपश्चचार सम्भ्रान्तः सरस्वत्यास्तटे शुभे ॥
purā mama gururvyāsaḥ parāśaramuneḥ sutaḥ | tapaścacāra sambhrāntaḥ sarasvatyāstaṭe śubhe ||
पहले मेरे गुरु व्यास, पराशर मुनि के पुत्र, व्याकुल होकर सरस्वती के सुन्दर तट पर तपस्या कर रहे थे।
Long ago my teacher Vyāsa, son of the sage Parāśara, in his perplexity practised austerity on the fair bank of the Sarasvatī.
पुरा (purā) — long agoमम गुरुः (mama guruḥ) — my teacherव्यासः (vyāsaḥ) — Vyāsaपराशर-मुनेः सुतः (parāśara-muneḥ sutaḥ) — son of the sage Parāśaraतपः चचार (tapaḥ cacāra) — practised austerityसम्भ्रान्तः (sambhrāntaḥ) — perplexedसरस्वत्याः तटे (sarasvatyāḥ taṭe) — on the bank of the Sarasvatīशुभे (śubhe) — holy
८ गच्छन् यदृच्छया तत्र विमानेनार्करोचिषा । सनत्कुमारो भगवान् ददर्श मम देशिकम् ॥
gacchan yadṛcchayā tatra vimānenārkarociṣā | sanatkumāro bhagavān dadarśa mama deśikam ||
अपनी इच्छा से सूर्य के समान तेजस्वी विमान से वहाँ से जाते हुए भगवान सनत्कुमार ने मेरे गुरु को देखा।
Passing by there of his own will in a chariot bright as the sun, the lord Sanatkumāra saw my teacher.
गच्छन् (gacchan) — passing byयदृच्छया (yadṛcchayā) — by chanceतत्र (tatra) — thereविमानेन (vimānena) — in a sky-chariotअर्क-रोचिषा (arka-rociṣā) — bright as the sunसनत्कुमारः (sanatkumāraḥ) — Sanatkumāraभगवान् (bhagavān) — the blessed oneददर्श (dadarśa) — sawमम देशिकम् (mama deśikam) — my teacher
९ ध्यानारूढः प्रबुद्धोऽसौ ददर्श तमजात्मजम् । प्रणिपत्याह सम्भ्रान्तः परं कौतूहलं मुनिः ॥
dhyānārūḍhaḥ prabuddho'sau dadarśa tamajātmajam | praṇipatyāha sambhrāntaḥ paraṃ kautūhalaṃ muniḥ ||
ध्यान में लीन वे जाग उठे और उस अजपुत्र (सनत्कुमार) को देखा; प्रणाम करके, अत्यन्त कौतूहल से भरे मुनि ने कहा।
Absorbed in meditation, he awoke and saw him, the son of the Unborn; bowing, the sage, in great eagerness, spoke.
ध्यान-आरूढः (dhyāna-ārūḍhaḥ) — risen out of meditationप्रबुद्धः (prabuddhaḥ) — awakenedअसौ (asau) — heददर्श (dadarśa) — beheldतम् (tam) — himअज-आत्मजम् (aja-ātmajam) — the son of the Unbornप्रणिपत्य (praṇipatya) — having bowedआह (āha) — spokeसम्भ्रान्तः (sambhrāntaḥ) — in wonderपरम् कौतूहलम् (param kautūhalam) — with the deepest eagernessमुनिः (muniḥ) — the sage
१० दत्त्वार्घ्यमस्मै प्रददौ देवयोग्यं च विष्टरम् । प्रसन्नः प्राह तं प्राज्ञं प्रभुर्गम्भीरया गिरा ॥
dattvārghyamasmai pradadau devayogyaṃ ca viṣṭaram | prasannaḥ prāha taṃ prājñaṃ prabhurgambhīrayā girā ||
उन्हें अर्घ्य देकर देवताओं के योग्य आसन भी दिया; तब प्रसन्न हुए भगवान ने उस प्राज्ञ से गम्भीर वाणी में कहा।
Having given him the guest-water, he offered a seat fit for a god; and the lord, well pleased, spoke to that wise one in a deep voice.
दत्त्वा (dattvā) — having givenअर्घ्यम् (arghyam) — the guest-offeringअस्मै (asmai) — to himप्रददौ (pradadau) — he offeredदेव-योग्यम् (deva-yogyam) — fit for a godच विष्टरम् (ca viṣṭaram) — and a seatप्रसन्नः (prasannaḥ) — well pleasedप्राह (prāha) — spoke toतम् प्राज्ञम् (tam prājñam) — that wise oneप्रभुः (prabhuḥ) — the lordगम्भीरया गिरा (gambhīrayā girā) — in a deep voice
११ सत्यं वस्तु मुने दध्याः साक्षात्करणगोचरः । स शिवोऽथ सहायोऽत्र तपश्चरसि किंकृते ॥
satyaṃ vastu mune dadhyāḥ sākṣātkaraṇagocaraḥ | sa śivo'tha sahāyo'tra tapaścarasi kiṃkṛte ||
हे मुने, सत्य वस्तु को हृदय में धारण कीजिए — वह साक्षात्कार के गोचर है। तब वे शिव यहाँ सहायक होंगे। आप किसलिए तप कर रहे हैं?
Hold in mind the true thing, sage — it is within reach of direct realization. That Śiva will then be your helper here. For what do you practise austerity?
सत्यम् वस्तु (satyam vastu) — the true Realityमुने (mune) — O sageदध्याः (dadhyāḥ) — you should holdसाक्षात्-करण-गोचरः (sākṣāt-karaṇa-gocaraḥ) — one who can be realised directlyसः शिवः (saḥ śivaḥ) — that Śivaअथ (atha) — thenसहायः (sahāyaḥ) — the helperअत्र (atra) — hereतपः चरसि (tapaḥ carasi) — you practise austerityकिम्-कृते (kim-kṛte) — to what end
१२ एवमुक्तः कुमारेण प्रोवाच स्वाशयं मुनिः । धर्मार्थकाममोक्षाश्च वेदमार्गे कृतादराः ॥
evamuktaḥ kumāreṇa provāca svāśayaṃ muniḥ | dharmārthakāmamokṣāśca vedamārge kṛtādarāḥ ||
कुमार के ऐसा कहने पर मुनि ने अपना आशय कहा: “धर्म, अर्थ, काम और मोक्ष — मैंने वेद-मार्ग में इन्हें आदरपूर्वक प्रस्तुत किया,
Addressed thus by Kumāra, the sage spoke his mind: “Dharma, wealth, desire and release — I have set them out with care on the path of the Veda,
एवम् उक्तः (evam uktaḥ) — thus addressedकुमारेण (kumāreṇa) — by Kumāraप्रोवाच (provāca) — spokeस्व-आशयम् (sva-āśayam) — his own mindमुनिः (muniḥ) — the sageधर्म-अर्थ-काम-मोक्षाः च (dharma-artha-kāma-mokṣāḥ ca) — dharma, wealth, desire and releaseवेद-मार्गे (veda-mārge) — on the path of the Vedaकृत-आदराः (kṛta-ādarāḥ) — held in honour
१३ बहुधा स्थापिता लोके मया त्वत्कृपया तथा । एवंभूतस्य मेऽप्येवं गुरुभूतस्य सर्वतः ॥
bahudhā sthāpitā loke mayā tvatkṛpayā tathā | evaṃbhūtasya me'pyevaṃ gurubhūtasya sarvataḥ ||
— आपकी कृपा से संसार में अनेक प्रकार से स्थापित किया। फिर भी, इस प्रकार सर्वथा गुरुस्वरूप हुए मुझमें —
— established in many forms in the world by me, by your grace. Yet for me, being such, a teacher to all in this way —
बहुधा (bahudhā) — in many waysस्थापिताः (sthāpitāḥ) — have been establishedलोके (loke) — in the worldमया (mayā) — by meत्वत्-कृपया (tvat-kṛpayā) — by your graceतथा (tathā) — likewiseएवम्-भूतस्य (evam-bhūtasya) — for one so placedमे अपि (me api) — for me evenएवम् (evam) — thusगुरु-भूतस्य (guru-bhūtasya) — who have become a teacherसर्वतः (sarvataḥ) — to all
१४ मुक्तिसाधनकं ज्ञानं नोदेति परमाद्भुतम् । तपश्चरामि मुक्त्यर्थं न जाने तत्र कारणम् ॥
muktisādhanakaṃ jñānaṃ nodeti paramādbhutam | tapaścarāmi muktyarthaṃ na jāne tatra kāraṇam ||
— मुक्ति का साधन वह परम अद्भुत ज्ञान उदित नहीं होता। मैं मुक्ति के लिए तप करता हूँ; उसका कारण नहीं जानता।”
— the supremely wonderful knowledge that is the means to release does not arise. I practise austerity for the sake of release; I do not know the reason for that.”
मुक्ति-साधनकम् (mukti-sādhanakam) — serving as the means to releaseज्ञानम् (jñānam) — the knowledgeन उदेति (na udeti) — does not dawnपरम-अद्भुतम् (parama-adbhutam) — most wonderfulतपः चरामि (tapaḥ carāmi) — I practise austerityमुक्ति-अर्थम् (mukti-artham) — for releaseन जाने (na jāne) — I do not knowतत्र (tatra) — in thisकारणम् (kāraṇam) — the reason
१५ इत्थं कुमारो भगवान् व्यासेन मुनिनार्थितः । समर्थः प्राह विप्रेन्द्रा निश्चयं मुक्तिकारणम् ॥
itthaṃ kumāro bhagavān vyāsena muninārthitaḥ | samarthaḥ prāha viprendrā niścayaṃ muktikāraṇam ||
इस प्रकार व्यास मुनि द्वारा प्रार्थित हुए समर्थ भगवान कुमार ने, हे विप्रेन्द्रो, मुक्ति का निश्चित कारण बताया।
Thus entreated by the sage Vyāsa, the lord Kumāra, being able, told the sure cause of release, O chief of brahmins.
इत्थम् (ittham) — in this wayकुमारः (kumāraḥ) — Kumāraभगवान् (bhagavān) — the blessed oneव्यासेन मुनिना (vyāsena muninā) — by the sage Vyāsaअर्थितः (arthitaḥ) — being entreatedसमर्थः (samarthaḥ) — ableप्राह (prāha) — declaredविप्र-इन्द्राः (vipra-indrāḥ) — O lords among brahminsनिश्चयम् (niścayam) — with certaintyमुक्ति-कारणम् (mukti-kāraṇam) — the cause of release
१६ श्रवणं कीर्तनं शम्भोर्मननं च महत्तरम् । त्रयं साधनमुक्तं च विद्यते वेदसम्मतम् ॥
śravaṇaṃ kīrtanaṃ śambhormananaṃ ca mahattaram | trayaṃ sādhanamuktaṃ ca vidyate vedasammatam ||
शम्भु का श्रवण, कीर्तन और मनन — यह महत्तर त्रिक साधन कहा गया है, और यह वेदसम्मत है।
Hearing, praising and reflecting on Śambhu — this greater triad is declared to be the means, and it is approved by the Veda.
श्रवणम् (śravaṇam) — hearingकीर्तनम् (kīrtanam) — recitingशम्भोः (śambhoḥ) — of Śambhuमननम् च (mananam ca) — and ponderingमहत्तरम् (mahattaram) — greater stillत्रयम् (trayam) — the threeसाधनम् (sādhanam) — as the meansउक्तम् च (uktam ca) — have been declaredविद्यते (vidyate) — they standवेद-सम्मतम् (veda-sammatam) — approved by the Veda
१७ पुराहमथ सम्भ्रान्तो ह्यन्यसाधनसम्भ्रमः । अचले मन्दरे शैले तपश्चरणमाचरम् ॥
purāhamatha sambhrānto hyanyasādhanasambhramaḥ | acale mandare śaile tapaścaraṇamācaram ||
पहले मैं भी, व्याकुल, अन्य साधनों के भ्रम में पड़कर, अचल मन्दराचल पर तपश्चरण करने लगा।
Long ago I too, bewildered, in the confusion of other means, practised austerity on the immovable Mount Mandara.
पुरा (purā) — formerlyअहम् (aham) — Iअथ (atha) — tooसम्भ्रान्तः (sambhrāntaḥ) — was perplexedहि (hi) — indeedअन्य-साधन-सम्भ्रमः (anya-sādhana-sambhramaḥ) — confused among other practicesअचले (acale) — on the immovableमन्दरे शैले (mandare śaile) — Mount Mandaraतपः-चरणम् (tapaḥ-caraṇam) — the practice of austerityआचरम् (ācaram) — I performed
१८ शिवाज्ञया ततः प्राप्तो भगवान् नन्दिकेश्वरः । स मे दयालुर्भगवान् सर्वसाक्षी गणेश्वरः ॥
śivājñayā tataḥ prāpto bhagavān nandikeśvaraḥ | sa me dayālurbhagavān sarvasākṣī gaṇeśvaraḥ ||
तब शिव की आज्ञा से भगवान नन्दिकेश्वर वहाँ पहुँचे — वे मुझ पर दयालु भगवान, सबके साक्षी, गणों के स्वामी,
Then, by Śiva's command, the lord Nandikeśvara came — that lord, kind to me, the witness of all, the lord of the gaṇas,
शिव-आज्ञया (śiva-ājñayā) — by Śiva’s commandततः (tataḥ) — thenप्राप्तः (prāptaḥ) — cameभगवान् नन्दिकेश्वरः (bhagavān nandikeśvaraḥ) — the blessed Nandikeśvaraसः (saḥ) — heमे (me) — to meदयालुः (dayāluḥ) — compassionateभगवान् (bhagavān) — the blessed oneसर्व-साक्षी (sarva-sākṣī) — witness of allगण-ईश्वरः (gaṇa-īśvaraḥ) — lord of the gaṇas
१९ उवाच मह्यं सस्नेहं मुक्तिसाधनमुत्तमम् । श्रवणं कीर्तनं शम्भोर्मननं वेदसम्मतम् ॥
uvāca mahyaṃ sasnehaṃ muktisādhanamuttamam | śravaṇaṃ kīrtanaṃ śambhormananaṃ vedasammatam ||
— ने मुझसे स्नेहपूर्वक मुक्ति का उत्तम साधन कहा: शम्भु का श्रवण, कीर्तन और मनन, वेदसम्मत।
— spoke to me with affection the highest means of release: hearing, praising and reflecting on Śambhu, approved by the Veda.
उवाच (uvāca) — he toldमह्यम् (mahyam) — to meस-स्नेहम् (sa-sneham) — affectionatelyमुक्ति-साधनम् (mukti-sādhanam) — the means to releaseउत्तमम् (uttamam) — the highestश्रवणम् (śravaṇam) — hearingकीर्तनम् (kīrtanam) — recitingशम्भोः (śambhoḥ) — of Śambhuमननम् (mananam) — ponderingवेद-सम्मतम् (veda-sammatam) — approved by the Veda
२० त्रिकं च साधनं मुक्तेः शिवेन मम भाषितम् । श्रवणादित्रिकं ब्रह्मन् कुरुष्वेति मुहुर्मुहुः ॥
trikaṃ ca sādhanaṃ mukteḥ śivena mama bhāṣitam | śravaṇāditrikaṃ brahman kuruṣveti muhurmuhuḥ ||
“और मुक्ति का यह त्रिक साधन मुझसे शिव ने कहा था; हे ब्रह्मन्, श्रवण आदि त्रिक का अनुष्ठान करो” — ऐसा बार-बार।
“And the triad as the means of release was told to me by Śiva; perform the triad beginning with hearing, brahmin” — so, again and again.
त्रिकम् (trikam) — the triadच साधनम् (ca sādhanam) — as the meansमुक्तेः (mukteḥ) — of releaseशिवेन (śivena) — by Śivaमम (mama) — to meभाषितम् (bhāṣitam) — was spokenश्रवण-आदि-त्रिकम् (śravaṇa-ādi-trikam) — the triad beginning with hearingब्रह्मन् (brahman) — O brahminकुरुष्व (kuruṣva) — practiseइति (iti) — soमुहुः मुहुः (muhuḥ muhuḥ) — again and again
२१ एवमुक्त्वा ततो व्यासं सानुगो विधिनन्दनः । जगाम स्वविमानेन पदं परमशोभनम् । एवमुक्तं समासेन पूर्ववृत्तान्तमुत्तमम् ॥
evamuktvā tato vyāsaṃ sānugo vidhinandanaḥ | jagāma svavimānena padaṃ paramaśobhanam | evamuktaṃ samāsena pūrvavṛttāntamuttamam ||
व्यास से ऐसा कहकर, विधाता के पुत्र (सनत्कुमार) अनुगामियों सहित अपने विमान से परम सुन्दर धाम को गए। इस प्रकार यह उत्तम पूर्व-वृत्तान्त संक्षेप में कहा गया।
Having said this to Vyāsa, the son of the Creator, with his followers, went by his own chariot to the supremely beautiful abode. So, in brief, this excellent old story has been told.
एवम् उक्त्वा (evam uktvā) — having spoken thusततः (tataḥ) — thenव्यासम् (vyāsam) — to Vyāsaस-अनुगः (sa-anugaḥ) — with his followersविधि-नन्दनः (vidhi-nandanaḥ) — the son of the Ordainerजगाम (jagāma) — wentस्व-विमानेन (sva-vimānena) — in his own sky-chariotपदम् (padam) — to that abodeपरम-शोभनम् (parama-śobhanam) — most beautifulएवम् (evam) — thusउक्तम् (uktam) — has been toldसमासेन (samāsena) — in briefपूर्व-वृत्तान्तम् (pūrva-vṛttāntam) — the story of oldउत्तमम् (uttamam) — the excellent
२२ श्रवणादित्रयं सूत मुक्त्युपायस्त्वयेरितः ॥
śravaṇāditrayaṃ sūta muktyupāyastvayeritaḥ ||
हे सूत, श्रवण आदि तीनों को आपने मुक्ति का उपाय बताया —
The triad beginning with hearing, Sūta, has been declared by you as the means to release —
श्रवण-आदि-त्रयम् (śravaṇa-ādi-trayam) — the three beginning with hearingसूत (sūta) — O Sūtaमुक्ति-उपायः (mukti-upāyaḥ) — as the way to releaseत्वया (tvayā) — by youईरितः (īritaḥ) — has been declared
२३ श्रवणादित्रिकेऽशक्तः किं कृत्वा मुच्यते जनः । अयत्नेनैव मुक्तिः स्यात् कर्मणा केन हेतुना ॥
śravaṇāditrike'śaktaḥ kiṃ kṛtvā mucyate janaḥ | ayatnenaiva muktiḥ syāt karmaṇā kena hetunā ||
— जो श्रवण आदि त्रिक में असमर्थ हो, वह क्या करके मुक्त होता है? और किस कर्म से, किस कारण, बिना यत्न के ही मुक्ति हो सकती है?
— one unable in the triad beginning with hearing: by doing what is a person freed? And by what deed, for what reason, might release come with no effort at all?
श्रवण-आदि-त्रिके (śravaṇa-ādi-trike) — in the triad beginning with hearingअशक्तः (aśaktaḥ) — one unableकिम् कृत्वा (kim kṛtvā) — by doing whatमुच्यते (mucyate) — is set freeजनः (janaḥ) — a personअयत्नेन एव (ayatnena eva) — with no effort at allमुक्तिः स्यात् (muktiḥ syāt) — release may comeकर्मणा केन (karmaṇā kena) — by what actहेतुना (hetunā) — for what reason
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां साध्यसाधनखण्डे चतुर्थोऽध्यायः ॥ ४ ॥
Here ends the fourth chapter, in the Part on End and Means, in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता के साध्य-साधन खण्ड में चौथा अध्याय समाप्त हुआ।