॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ चतुर्दशोऽध्यायः
The sages ask Sūta to explain the fire-sacrifice, the sacrifice to the gods, the sacrifice to Brahman, worship of the guru, and the satisfaction of Brahman, in order. Sūta defines each: agnihotra as the oblation offered into fire (or, for renunciates, simply their measured meal); deva-yajña as the sthālīpāka and similar rites offered with the gods in mind; brahma-yajña as the daily study of the Veda. He then tells how Mahādeva, physician of saṃsāra, at the start of creation devised the seven vāras — Sun for health, Moon for prosperity, Mars for the removal of sloth, Mercury as protector, Jupiter for nourishment and long life, Venus for enjoyment, Saturn against untimely death — with the mantra, oblation, gift and food proper to each, and closes by promising the fruit of the sacrifice to the gods to whoever hears or recites this chapter. ऋषिगण सूत से अग्नियज्ञ, देवयज्ञ, ब्रह्मयज्ञ, गुरुपूजा और ब्रह्मतृप्ति को क्रमशः समझाने का अनुरोध करते हैं। सूत प्रत्येक को परिभाषित करते हैं — अग्निहोत्र अग्नि में दी गई आहुति है (संन्यासियों के लिए यह केवल उनका परिमित भोजन है); देवयज्ञ देवताओं को उद्दिष्ट स्थालीपाक आदि कृत्य हैं; ब्रह्मयज्ञ वेद का नित्य अध्ययन है। फिर वे बताते हैं कि संसार के वैद्य महादेव ने सृष्टि के आरम्भ में सातों वारों की रचना कैसे की — आरोग्य के लिए रवि, सम्पत्ति के लिए सोम, आलस्यनाश के लिए मंगल, रक्षा के लिए बुध, पुष्टि-आयु के लिए गुरु, भोग के लिए शुक्र, अपमृत्युनाश के लिए शनि — प्रत्येक के उपयुक्त मन्त्र, होम, दान और भोजन सहित, और इस अध्याय को सुनने-पढ़ने वाले को देवयज्ञ के फल का वचन देकर अध्याय समाप्त करते हैं।
१ अग्रियज्ञं देवयज्ञं ब्रह्मयज्ञं तथैव च । गुरुपूजां ब्रह्मतृप्तिं क्रमेण ब्रूहि नः प्रभो ॥
agriyajñaṃ devayajñaṃ brahmayajñaṃ tathaiva ca | gurupūjāṃ brahmatṛptiṃ krameṇa brūhi naḥ prabho ||
अग्नियज्ञ, देवयज्ञ, तथा ब्रह्मयज्ञ, गुरुपूजा और ब्रह्मतृप्ति — इन्हें हे प्रभो, हमें क्रमशः बताइए।
The fire-sacrifice, the sacrifice to the gods, and the sacrifice to Brahman likewise, the worship of the guru, and the satisfaction of Brahman — declare these to us in order, lord.
अग्नि-यज्ञम् (agni-yajñam) — the fire sacrificeदेव-यज्ञम् (deva-yajñam) — the sacrifice to the godsब्रह्म-यज्ञम् (brahma-yajñam) — the sacrifice of sacred studyतथा एव च (tathā eva ca) — and likewiseगुरु-पूजाम् (guru-pūjām) — the worship of the teacherब्रह्म-तृप्तिम् (brahma-tṛptim) — the satisfying of the brāhmaṇasक्रमेण (krameṇa) — in orderब्रूहि (brūhi) — tellनः (naḥ) — usप्रभो (prabho) — O lord
२ अग्नौ जुहोति यद् द्रव्यमग्नियज्ञः स उच्यते । ब्रह्मचर्याश्रमस्थानां समिदाधानमेव हि ॥
agnau juhoti yad dravyamagniyajñaḥ sa ucyate | brahmacaryāśramasthānāṃ samidādhānameva hi ||
अग्नि में जो द्रव्य होम किया जाता है, वही अग्नियज्ञ कहलाता है। ब्रह्मचर्याश्रम में स्थित लोगों के लिए समिधा का आधान ही अग्नियज्ञ है।
Whatever substance one offers into the fire, that is called the fire-sacrifice. For those in the celibate student's stage, it is simply the laying-on of kindling wood.
अग्नौ (agnau) — into the fireजुहोति (juhoti) — one offersयत् द्रव्यम् (yat dravyam) — whatever substanceअग्नि-यज्ञः (agni-yajñaḥ) — the fire sacrificeसः (saḥ) — thatउच्यते (ucyate) — is calledब्रह्मचर्य-आश्रम-स्थानाम् (brahmacarya-āśrama-sthānām) — for those in the student stageसमिद्-आधानम् (samid-ādhānam) — the placing of the kindling stickएव हि (eva hi) — is precisely that
३ समिदग्नौ व्रताद्यं च विशेषयजनादिकम् । प्रथमाश्रमिणामेवं यावदौपासनं द्विजाः ॥
samidagnau vratādyaṃ ca viśeṣayajanādikam | prathamāśramiṇāmevaṃ yāvadaupāsanaṃ dvijāḥ ||
अग्नि में समिधा, व्रतादि तथा विशेष यजन — प्रथमाश्रमियों के लिए यही है, जब तक हे द्विजो, औपासन अग्नि स्थापित न हो।
Kindling in the fire, the taking of vows and the rest, and special sacrifice — thus for those in the first stage, up until [they establish] the domestic fire, twice-born.
समित् (samit) — the kindling stickअग्नौ (agnau) — in the fireव्रत-आद्यम् (vrata-ādyam) — the vows and the restच (ca) — andविशेष-यजन-आदिकम् (viśeṣa-yajana-ādikam) — the special offerings and so forthप्रथम-आश्रमिणाम् (prathama-āśramiṇām) — of those in the first stage of lifeएवम् (evam) — thusयावत् (yāvat) — as far asऔपासनम् (aupāsanam) — the household fire riteद्विजाः (dvijāḥ) — O twice-born ones
४ आत्मन्यारोपिताग्नीनां वनिनां यतिनां द्विजाः । हितं च मितमेध्यान्नं स्वकाले भोजनं हुतिः ॥
ātmanyāropitāgnīnāṃ vanināṃ yatināṃ dvijāḥ | hitaṃ ca mitamedhyānnaṃ svakāle bhojanaṃ hutiḥ ||
जिन्होंने अग्नि को अपने में आरोपित कर लिया है, उन वानप्रस्थियों और यतियों के लिए हितकर, परिमित, पवित्र अन्न का उचित समय पर भोजन करना ही आहुति है।
For those twice-born who have laid up the fire within themselves — forest-dwellers and ascetics — beneficial, moderate, pure food, eaten at its proper time, is itself the oblation.
आत्मनि (ātmani) — in the selfआरोपित-अग्नीनाम् (āropita-agnīnām) — of those who have taken the fires withinवनिनाम् (vaninām) — of forest dwellersयतीनाम् (yatīnām) — of renunciantsद्विजाः (dvijāḥ) — O twice-born onesहितम् (hitam) — wholesomeच (ca) — andमित-मेध्य-अन्नम् (mita-medhya-annam) — measured, pure foodस्व-काले (sva-kāle) — at its own timeभोजनम् (bhojanam) — the eatingहुतिः (hutiḥ) — is the oblation
५ औपासनाग्निसन्धानं समारभ्य सुरक्षितम् । कुण्डे वाप्यथ भाण्डे वा तदजस्रं समीरितम् ॥
aupāsanāgnisandhānaṃ samārabhya surakṣitam | kuṇḍe vāpyatha bhāṇḍe vā tadajasraṃ samīritam ||
औपासन अग्नि का सन्धान आरम्भ करके सुरक्षित रखा जाए, कुण्ड में अथवा पात्र में — उसे अजस्र कहा गया है।
Beginning from the establishing of the domestic fire, [when] kept well protected, in a fire-pit or else in a vessel, it is declared unceasing.
औपासन-अग्नि-सन्धानम् (aupāsana-agni-sandhānam) — the kindling of the household fireसमारभ्य (samārabhya) — having begunसुरक्षितम् (surakṣitam) — well guardedकुण्डे (kuṇḍe) — in the fire-pitवा अपि (vā api) — or elseअथ (atha) — thenभाण्डे (bhāṇḍe) — in a vesselवा (vā) — orतत् (tat) — thatअजस्रम् (ajasram) — unceasinglyसमीरितम् (samīritam) — is enjoined
६ अग्निमात्मन्यरण्यां वा राजदैववशाद् ध्रुवम् । अग्नित्यागभयादुक्तं समारोपितमुच्यते ॥
agnimātmanyaraṇyāṃ vā rājadaivavaśād dhruvam | agnityāgabhayāduktaṃ samāropitamucyate ||
राजा या दैव के वशीभूत होकर अग्नित्याग के भय से जब अग्नि को अपने में अथवा अरणी में स्थापित कर दिया जाता है, तो उसे समारोपित कहते हैं।
When the fire is set, from fear of having to abandon it because of some fixed calamity brought by king or fate, either into oneself or into the fire-sticks, that is called "laid up".
अग्निम् (agnim) — the fireआत्मनि (ātmani) — in oneselfअरण्याम् (araṇyām) — in the fire-drill woodवा (vā) — orराज-दैव-वशात् (rāja-daiva-vaśāt) — by force of the king or of fateध्रुवम् (dhruvam) — surelyअग्नि-त्याग-भयात् (agni-tyāga-bhayāt) — from fear of abandoning the fireउक्तम् (uktam) — declaredसमारोपितम् (samāropitam) — the transferred fireउच्यते (ucyate) — is called
७ सम्पत्करी तथा ज्ञेया सायमग्न्याहुतिर्द्विजाः । आयुष्करीति विज्ञेया प्रातः सूर्याहुतिस्तथा ॥
sampatkarī tathā jñeyā sāyamagnyāhutirdvijāḥ | āyuṣkarīti vijñeyā prātaḥ sūryāhutistathā ||
सायंकाल की अग्नि को दी हुई आहुति सम्पत्ति देने वाली जाननी चाहिए, हे द्विजो; और प्रातःकाल सूर्य को दी हुई आहुति आयु बढ़ाने वाली जाननी चाहिए।
The evening oblation to fire, twice-born, is to be known as wealth-giving; and likewise the morning oblation to the sun is to be known as life-giving.
सम्पत्-करी (sampat-karī) — bringing prosperityतथा (tathā) — soज्ञेया (jñeyā) — is to be knownसायम् (sāyam) — eveningअग्नि-आहुतिः (agni-āhutiḥ) — the fire oblationद्विजाः (dvijāḥ) — O twice-born onesआयुष्-करी (āyuṣ-karī) — life-givingइति (iti) — thusविज्ञेया (vijñeyā) — is to be understoodप्रातः (prātaḥ) — at dawnसूर्य-आहुतिः (sūrya-āhutiḥ) — the oblation to the sunतथा (tathā) — likewise
८ अग्नियज्ञो ह्ययं प्रोक्तो दिवा सूर्यनिवेशनात् । इन्द्रादीन्सकलान्देवानुद्दिश्याग्नौ जुहोति यत् ॥
agniyajño hyayaṃ prokto divā sūryaniveśanāt | indrādīnsakalāndevānuddiśyāgnau juhoti yat ||
यह अग्नियज्ञ इसलिए कहा गया है कि दिन में अग्नि सूर्य में प्रविष्ट हो जाती है। इन्द्रादि समस्त देवताओं का उद्देश्य करके अग्नि में जो हवन किया जाता है,
This is declared to be the fire-sacrifice, since by day [the fire] passes into the sun. That which is offered into the fire with Indra and all the other gods in mind —
अग्नि-यज्ञः (agni-yajñaḥ) — the fire sacrificeहि (hi) — indeedअयम् (ayam) — thisप्रोक्तः (proktaḥ) — is declaredदिवा (divā) — by dayसूर्य-निवेशनात् (sūrya-niveśanāt) — because the sun is installed in itइन्द्र-आदीन् (indra-ādīn) — Indra and the restसकलान् देवान् (sakalān devān) — all the godsउद्दिश्य (uddiśya) — with reference toअग्नौ (agnau) — into the fireजुहोति (juhoti) — one offersयत् (yat) — what
९ देवयज्ञं हि तं विद्यात्स्थालीपाकादिकान्कृतून् । चौलादिकं तथा ज्ञेयं लौकिकाग्नौ प्रतिष्ठितम् ॥
devayajñaṃ hi taṃ vidyātsthālīpākādikānkṛtūn | caulādikaṃ tathā jñeyaṃ laukikāgnau pratiṣṭhitam ||
उसे ही देवयज्ञ जानना चाहिए, स्थालीपाक आदि किए हुए कृत्यों सहित; और लौकिक अग्नि में प्रतिष्ठित चूडाकरण आदि को भी वैसा ही जानना चाहिए।
that indeed one should know as the sacrifice to the gods, along with the sthālīpāka and other rites so performed; and likewise the tonsure-rite and the rest, established in the household fire, is to be known [as the sacrifice to the gods].
देव-यज्ञम् (deva-yajñam) — the sacrifice to the godsहि (hi) — indeedतम् (tam) — thatविद्यात् (vidyāt) — one should know asस्थालीपाक-आदिकान् (sthālīpāka-ādikān) — the pot-cooked offering and the restक्रतून् (kratūn) — the ritesचौल-आदिकम् (caula-ādikam) — the tonsure and other ritesतथा (tathā) — likewiseज्ञेयम् (jñeyam) — is to be knownलौकिक-अग्नौ (laukika-agnau) — in the ordinary fireप्रतिष्ठितम् (pratiṣṭhitam) — established
१० ब्रह्मयज्ञं द्विजः कुर्याद् देवानां तृप्तयेऽसकृत् । ब्रह्मयज्ञ इति प्रोक्तो वेदस्याध्ययनं भवेत् ॥
brahmayajñaṃ dvijaḥ kuryād devānāṃ tṛptaye'sakṛt | brahmayajña iti prokto vedasyādhyayanaṃ bhavet ||
द्विज को देवताओं की तृप्ति के लिए बार-बार ब्रह्मयज्ञ करना चाहिए; वेद का अध्ययन ही ब्रह्मयज्ञ कहा गया है।
A twice-born should perform the sacrifice to Brahman repeatedly, for the satisfaction of the gods; the study of the Veda is declared to be the sacrifice to Brahman.
ब्रह्म-यज्ञम् (brahma-yajñam) — the sacrifice of sacred studyद्विजः (dvijaḥ) — the twice-bornकुर्यात् (kuryāt) — should performदेवानाम् (devānām) — of the godsतृप्तये (tṛptaye) — for the satisfactionअसकृत् (asakṛt) — again and againब्रह्म-यज्ञः (brahma-yajñaḥ) — the brahma-sacrificeइति (iti) — thusप्रोक्तः (proktaḥ) — is declaredवेदस्य (vedasya) — of the Vedaअध्ययनम् (adhyayanam) — the recitationभवेत् (bhavet) — it is
११ नित्यानन्तरमासायं ततस्तु न विधीयते । अनग्नौ देवयजनं शृणुत श्रद्धयादरात् ॥
nityānantaramāsāyaṃ tatastu na vidhīyate | anagnau devayajanaṃ śṛṇuta śraddhayādarāt ||
नित्यकर्म के बाद सायंकाल तक ही यह विहित है, उसके आगे नहीं। बिना अग्नि के देवयजन को श्रद्धा और आदर से सुनिए।
After the daily rite, up to evening — beyond that it is not enjoined. Hear now, with faith and reverence, of the sacrifice to the gods without fire.
नित्य-अनन्तरम् (nitya-anantaram) — right after the daily riteआसायम् (āsāyam) — until eveningततः तु (tataḥ tu) — but after thatन विधीयते (na vidhīyate) — it is not prescribedअनग्नौ (anagnau) — without fireदेव-यजनम् (deva-yajanam) — the worship of the godsशृणुत (śṛṇuta) — hearश्रद्धया (śraddhayā) — with faithआदरात् (ādarāt) — with reverence
१२ आदिसृष्टौ महादेवः सर्वज्ञः करुणाकरः । सर्वलोकोपकारार्थं वारान्कल्पितवान्प्रभुः ॥
ādisṛṣṭau mahādevaḥ sarvajñaḥ karuṇākaraḥ | sarvalokopakārārthaṃ vārānkalpitavānprabhuḥ ||
2
सृष्टि के आरम्भ में सर्वज्ञ, करुणाकर महादेव प्रभु ने समस्त लोगों के उपकार के लिए वारों की कल्पना की।
At the beginning of creation, the great god, all-knowing, a mine of compassion, the lord, devised the vāras [the days and their planetary lords] for the benefit of all the worlds.
आदि-सृष्टौ (ādi-sṛṣṭau) — at the first creationमहादेवः (mahādevaḥ) — Mahādevaसर्वज्ञः (sarvajñaḥ) — the all-knowingकरुणा-आकरः (karuṇā-ākaraḥ) — the mine of compassionसर्व-लोक-उपकार-अर्थम् (sarva-loka-upakāra-artham) — for the benefit of all the worldsवारान् (vārān) — the days of the weekकल्पितवान् (kalpitavān) — fashionedप्रभुः (prabhuḥ) — the Lord
१३ संसारवैद्यः सर्वज्ञः सर्वभेषजभेषजम् । आदावारोग्यदं वारं स्ववारं कृतवान्प्रभुः ॥
saṃsāravaidyaḥ sarvajñaḥ sarvabheṣajabheṣajam | ādāvārogyadaṃ vāraṃ svavāraṃ kṛtavānprabhuḥ ||
2
संसार के वैद्य, सर्वज्ञ, सब औषधियों के औषध प्रभु ने पहले आरोग्य देने वाला अपना वार बनाया।
The physician of saṃsāra, all-knowing, the medicine of all medicines, the lord first made his own vāra, the health-giving vāra.
संसार-वैद्यः (saṃsāra-vaidyaḥ) — the physician of worldly existenceसर्वज्ञः (sarvajñaḥ) — the all-knowingसर्व-भेषज-भेषजम् (sarva-bheṣaja-bheṣajam) — the medicine of all medicinesआदौ (ādau) — firstआरोग्य-दम् (ārogya-dam) — the giver of healthवारम् (vāram) — the dayस्व-वारम् (sva-vāram) — his own day (Sunday)कृतवान् (kṛtavān) — madeप्रभुः (prabhuḥ) — the Lord
१४ सम्पत्करं स्वमायाया वारं च कृतवांस्ततः । जनने दुर्गतिक्रान्ते कुमारस्य ततः परम् ॥
sampatkaraṃ svamāyāyā vāraṃ ca kṛtavāṃstataḥ | janane durgatikrānte kumārasya tataḥ param ||
2
फिर उन्होंने अपनी माया से सम्पत्तिदायक वार बनाया; और उसके बाद, जन्म के दुर्गतिपार होने पर, कुमार का वार बनाया,
Then he made, from his own māyā, the wealth-giving vāra; and thereafter, when birth had passed beyond misfortune, the vāra of Kumāra,
सम्पत्-करम् (sampat-karam) — prosperity-givingस्व-मायायाः (sva-māyāyāḥ) — of his own Māyāवारम् (vāram) — the day (Monday)च (ca) — andकृतवान् (kṛtavān) — he madeततः (tataḥ) — thereafterजनने (janane) — in birthदुर्गति-क्रान्ते (durgati-krānte) — beset by misfortuneकुमारस्य (kumārasya) — of Kumāraततः परम् (tataḥ param) — next after that
१५ आलस्यदुरितक्रान्त्यै वारं कल्पितवान्प्रभुः । रक्षकस्य तथा विष्णोर्लोकानां हितकाम्यया ॥
ālasyaduritakrāntyai vāraṃ kalpitavānprabhuḥ | rakṣakasya tathā viṣṇorlokānāṃ hitakāmyayā ||
2
आलस्य और पाप को दूर करने के लिए प्रभु ने वार बनाया; तथा लोकों के हित की कामना से रक्षक विष्णु का भी वार बनाया।
the lord devised for the overcoming of sloth and sin; and likewise, out of desire for the welfare of the worlds, the vāra of Viṣṇu, the protector.
आलस्य-दुरित-क्रान्त्यै (ālasya-durita-krāntyai) — for overcoming sloth and sinवारम् (vāram) — the dayकल्पितवान् (kalpitavān) — fashionedप्रभुः (prabhuḥ) — the Lordरक्षकस्य (rakṣakasya) — of the protectorतथा (tathā) — likewiseविष्णोः (viṣṇoḥ) — of Viṣṇuलोकानाम् (lokānām) — of the worldsहित-काम्यया (hita-kāmyayā) — out of desire for the good
१६ पुष्ट्यर्थं चैव रक्षार्थं वारं कल्पितवान्प्रभुः । आयुष्करं ततो वारमायुषां कर्तुरेव हि ॥
puṣṭyarthaṃ caiva rakṣārthaṃ vāraṃ kalpitavānprabhuḥ | āyuṣkaraṃ tato vāramāyuṣāṃ kartureva hi ||
2
प्रभु ने पुष्टि और रक्षा के लिए वार बनाया; फिर आयुओं के कर्ता का ही आयुष्कर वार बनाया।
The lord devised a vāra for the sake of nourishment and protection; then a life-giving vāra, indeed, of him who is the maker of lifespans.
पुष्टि-अर्थम् (puṣṭi-artham) — for nourishmentच एव (ca eva) — and indeedरक्षा-अर्थम् (rakṣā-artham) — for protectionवारम् (vāram) — the dayकल्पितवान् (kalpitavān) — fashionedप्रभुः (prabhuḥ) — the Lordआयुष्-करम् (āyuṣ-karam) — life-prolongingततः (tataḥ) — thenवारम् (vāram) — the dayआयुषाम् (āyuṣām) — of lifespansकर्तुः (kartuḥ) — of the makerएव हि (eva hi) — indeed
१७ त्रैलोक्यसृष्टिकर्तुर्हि ब्रह्मणः परमेष्ठिनः । जगदायुष्यसिद्ध्यर्थं वारं कल्पितवान्प्रभुः ॥
trailokyasṛṣṭikarturhi brahmaṇaḥ parameṣṭhinaḥ | jagadāyuṣyasiddhyarthaṃ vāraṃ kalpitavānprabhuḥ ||
2
त्रैलोक्य के सृष्टिकर्ता, परमेष्ठी ब्रह्मा का, जगत् की आयुष्य-सिद्धि के लिए प्रभु ने वार बनाया।
For the accomplishment of the world's longevity, the lord devised the vāra of Brahmā, the maker of the creation of the three worlds, seated in the highest place.
त्रैलोक्य-सृष्टि-कर्तुः (trailokya-sṛṣṭi-kartuḥ) — of the creator of the three worldsहि (hi) — indeedब्रह्मणः (brahmaṇaḥ) — of Brahmāपरमेष्ठिनः (parameṣṭhinaḥ) — the highest-seatedजगत्-आयुष्य-सिद्धि-अर्थम् (jagat-āyuṣya-siddhi-artham) — for securing long life for the worldवारम् (vāram) — the dayकल्पितवान् (kalpitavān) — fashionedप्रभुः (prabhuḥ) — the Lord
१८ आदौ त्रैलोक्यवृद्ध्यर्थं पुण्यपापे प्रकल्पिते । तयोः कर्त्रोस्ततो वारमिन्द्रस्य च यमस्य च ॥
ādau trailokyavṛddhyarthaṃ puṇyapāpe prakalpite | tayoḥ kartrostato vāramindrasya ca yamasya ca ||
2
पहले त्रैलोक्य की वृद्धि के लिए पुण्य और पाप की रचना की गई; फिर उन दोनों के कर्ता इन्द्र और यम का वार बनाया,
First, for the growth of the three worlds, merit and sin were devised; then the vāra of their two makers, Indra and Yama,
आदौ (ādau) — in the beginningत्रैलोक्य-वृद्धि-अर्थम् (trailokya-vṛddhi-artham) — for the increase of the three worldsपुण्य-पापे (puṇya-pāpe) — merit and demeritप्रकल्पिते (prakalpite) — were ordainedतयोः (tayoḥ) — of those twoकर्त्रोः (kartroḥ) — of the two agentsततः (tataḥ) — thenवारम् (vāram) — the dayइन्द्रस्य (indrasya) — of Indraच (ca) — andयमस्य (yamasya) — of Yamaच (ca) — and
१९ भोगप्रदं मृत्युहरं लोकानां च प्रकल्पितम् । आदित्यादीन्स्वस्वरूपान्सुखदुःखस्य सूचकान् ॥
bhogapradaṃ mṛtyuharaṃ lokānāṃ ca prakalpitam | ādityādīnsvasvarūpānsukhaduḥkhasya sūcakān ||
2
जो लोकों के लिए भोगप्रद और मृत्युहर बनाया गया। आदित्य आदि, अपने-अपने स्वरूप में, सुख-दुःख के सूचक —
devised for the worlds as enjoyment-giving and death-averting. The sun and the rest, each in his own form, indicators of happiness and sorrow —
भोग-प्रदम् (bhoga-pradam) — granting enjoymentमृत्यु-हरम् (mṛtyu-haram) — removing deathलोकानाम् (lokānām) — for the worldsच (ca) — andप्रकल्पितम् (prakalpitam) — ordainedआदित्य-आदीन् (āditya-ādīn) — the Sun and the restस्व-स्व-रूपान् (sva-sva-rūpān) — each in his own formसुख-दुःखस्य (sukha-duḥkhasya) — of pleasure and painसूचकान् (sūcakān) — as indicators
२० वारेशान्कल्पयित्वादौ ज्योतिश्चक्रे प्रतिष्ठितान् । स्वस्ववारे हि तेषां तु पूजा स्वस्वफलप्रदा ॥
vāreśānkalpayitvādau jyotiścakre pratiṣṭhitān | svasvavāre hi teṣāṃ tu pūjā svasvaphalapradā ||
2
उन्हें पहले वारों का स्वामी बनाकर ज्योतिश्चक्र में प्रतिष्ठित किया। उनके अपने-अपने वार में की गई पूजा अपना-अपना फल देने वाली है।
having first devised them as the lords of the vāras, established in the wheel of the luminaries — worship of each of them on his own vāra grants each its own fruit.
वार-ईशान् (vāra-īśān) — the lords of the daysकल्पयित्वा (kalpayitvā) — having appointedआदौ (ādau) — at the outsetज्योतिः-चक्रे (jyotiḥ-cakre) — in the wheel of lightsप्रतिष्ठितान् (pratiṣṭhitān) — establishedस्व-स्व-वारे (sva-sva-vāre) — each on his own dayहि (hi) — indeedतेषाम् तु (teṣām tu) — of themपूजा (pūjā) — the worshipस्व-स्व-फल-प्रदा (sva-sva-phala-pradā) — gives its respective fruit
२१ आरोग्यं सम्पदश्चैव व्याधीनां शान्तिरेव च । पुष्टिरायुस्तथा भोगो मृतेर्हानिर्यथाक्रमम् ॥
ārogyaṃ sampadaścaiva vyādhīnāṃ śāntireva ca | puṣṭirāyustathā bhogo mṛterhāniryathākramam ||
आरोग्य और सम्पत्ति, तथा व्याधियों की शान्ति; पुष्टि, आयु और भोग, तथा मृत्यु की निवृत्ति — यथाक्रम।
Health and prosperity, and likewise the pacifying of diseases; nourishment, longevity, and enjoyment, and the averting of death — in due order.
आरोग्यम् (ārogyam) — healthसम्पदः (sampadaḥ) — richesच एव (ca eva) — andव्याधीनाम् (vyādhīnām) — of diseasesशान्तिः (śāntiḥ) — the quellingएव च (eva ca) — and alsoपुष्टिः (puṣṭiḥ) — nourishmentआयुः (āyuḥ) — long lifeतथा (tathā) — andभोगः (bhogaḥ) — enjoymentमृतेः (mṛteḥ) — of deathहानिः (hāniḥ) — the removalयथा-क्रमम् (yathā-kramam) — respectively
२२ वारक्रमफलं प्राहुर्देवप्रीतिपुरःसरम् । अन्येषामपि देवानां पूजायाः फलदः शिवः ॥
vārakramaphalaṃ prāhurdevaprītipuraḥsaram | anyeṣāmapi devānāṃ pūjāyāḥ phaladaḥ śivaḥ ||
यही वारों के क्रम का फल कहा गया है, जो देवप्रीतिपूर्वक प्राप्त होता है। अन्य देवताओं की पूजा का फल देने वाले भी शिव ही हैं।
These, they declare, are the fruits of the vāras in order, preceded by the pleasure of the deity. Śiva is the giver of fruit for the worship of other gods as well.
वार-क्रम-फलम् (vāra-krama-phalam) — the fruit in the order of the daysप्राहुः (prāhuḥ) — they declareदेव-प्रीति-पुरःसरम् (deva-prīti-puraḥsaram) — preceded by the pleasing of the godsअन्येषाम् अपि (anyeṣām api) — of the otherदेवानाम् (devānām) — godsपूजायाः (pūjāyāḥ) — of the worshipफल-दः (phala-daḥ) — the giver of fruitशिवः (śivaḥ) — is Śiva
२३ देवानां प्रीतये पूजा पञ्चधैव प्रकल्पिता । तत्तन्मन्त्रजपो होमो दानं चैव तपस्तथा ॥
devānāṃ prītaye pūjā pañcadhaiva prakalpitā | tattanmantrajapo homo dānaṃ caiva tapastathā ||
देवताओं की प्रीति के लिए पूजा पाँच प्रकार की रची गई है — उन-उन के मन्त्रों का जप, होम, तथा दान और तप,
For the pleasure of the gods, worship is devised as fivefold: the recitation of each one's mantra, oblation, and giving, and likewise austerity,
देवानाम् (devānām) — of the godsप्रीतये (prītaye) — for the pleasingपूजा (pūjā) — worshipपञ्चधा एव (pañcadhā eva) — in five kindsप्रकल्पिता (prakalpitā) — is ordainedतत्-तत्-मन्त्र-जपः (tat-tat-mantra-japaḥ) — the muttering of the respective mantrasहोमः (homaḥ) — oblationदानम् (dānam) — givingच एव (ca eva) — and alsoतपः (tapaḥ) — austerityतथा (tathā) — likewise
२४ स्थण्डिले प्रतिमायां च ह्यग्नौ ब्राह्मणविग्रहे । समाराधनमित्येवं षोडशैरुपचारकैः ॥
sthaṇḍile pratimāyāṃ ca hyagnau brāhmaṇavigrahe | samārādhanamityevaṃ ṣoḍaśairupacārakaiḥ ||
और स्थण्डिल पर, प्रतिमा में, अग्नि में, अथवा ब्राह्मण के शरीर में सोलह उपचारों से समाराधन — यही [पाँचवाँ प्रकार] है।
and worship on bare ground, or in an image, or in fire, or in a brahmin's own body, with the sixteen offerings — this is [the fifth, full] worship.
स्थण्डिले (sthaṇḍile) — on the levelled altarप्रतिमायाम् (pratimāyām) — in an imageच (ca) — andहि (hi) — indeedअग्नौ (agnau) — in the fireब्राह्मण-विग्रहे (brāhmaṇa-vigrahe) — in the person of a brāhmaṇaसमाराधनम् (samārādhanam) — the full worshipइति एवम् (iti evam) — thusषोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारकैः (upacārakaiḥ) — articles of service
२५ उत्तरोत्तरवैशिष्ट्यात्पूर्वाभावे तथोत्तरम् । नेत्रयोः शिरसो रोगे तथा कुष्ठस्य शान्तये ॥
uttarottaravaiśiṣṭyātpūrvābhāve tathottaram | netrayoḥ śiraso roge tathā kuṣṭhasya śāntaye ||
उत्तरोत्तर की विशेषता के कारण पूर्व के अभाव में उत्तर वाले साधन का सहारा ले। नेत्रों तथा शिर के रोग में, तथा कुष्ठ की शान्ति के लिए,
Each later kind excels the one before it; when the earlier is not possible, [one turns to] the later. For disease of the eyes or the head, and likewise for the pacifying of leprosy,
उत्तर-उत्तर-वैशिष्ट्यात् (uttara-uttara-vaiśiṣṭyāt) — each later one being superiorपूर्व-अभावे (pūrva-abhāve) — in the absence of the earlierतथा (tathā) — soउत्तरम् (uttaram) — the laterनेत्रयोः (netrayoḥ) — of the eyesशिरसः (śirasaḥ) — of the headरोगे (roge) — in diseaseतथा (tathā) — andकुष्ठस्य (kuṣṭhasya) — of leprosyशान्तये (śāntaye) — for the quelling
२६ आदित्यं पूजयित्वा तु ब्राह्मणान्भोजयेत्ततः । दिनं मासं तथा वर्षं वर्षत्रयमथापि वा ॥
ādityaṃ pūjayitvā tu brāhmaṇānbhojayettataḥ | dinaṃ māsaṃ tathā varṣaṃ varṣatrayamathāpi vā ||
आदित्य की पूजा करके फिर ब्राह्मणों को भोजन कराए, एक दिन, एक मास, एक वर्ष अथवा तीन वर्ष तक भी।
having worshipped the sun, one should then feed brahmins, for a day, a month, or a year, or for three years even,
आदित्यम् (ādityam) — the Sunपूजयित्वा (pūjayitvā) — having worshippedतु (tu) — indeedब्राह्मणान् (brāhmaṇān) — the brāhmaṇasभोजयेत् (bhojayet) — let him feedततः (tataḥ) — thereafterदिनम् (dinam) — for a dayमासम् (māsam) — for a monthतथा (tathā) — orवर्षम् (varṣam) — for a yearवर्ष-त्रयम् (varṣa-trayam) — for three yearsअथ अपि वा (atha api vā) — or else
२७ प्रारब्धं प्रबलं चेत्स्यान्नश्येद् रोगजरादिकम् । जपाद्यमिष्टदेवस्य वारादीनां फलं विदुः ॥
prārabdhaṃ prabalaṃ cetsyānnaśyed rogajarādikam | japādyamiṣṭadevasya vārādīnāṃ phalaṃ viduḥ ||
यदि प्रारब्ध प्रबल भी हो, तो भी रोग-जरा आदि नष्ट हो जाते हैं। इष्टदेव के जपादि को ही वारादि का फल जानना चाहिए।
and even if the fructifying karma be strong, disease, old age and the rest will perish. This — recitation and the rest for one's chosen deity — they know to be the fruit of the vāras.
प्रारब्धम् (prārabdham) — the ripened past karmaप्रबलम् (prabalam) — strongचेत् स्यात् (cet syāt) — if it beनश्येत् (naśyet) — there would perishरोग-जरा-आदिकम् (roga-jarā-ādikam) — disease, old age and the restजप-आद्यम् (japa-ādyam) — the japa and the restइष्ट-देवस्य (iṣṭa-devasya) — of one’s chosen deityवार-आदीनाम् (vāra-ādīnām) — of the weekdays and so onफलम् (phalam) — the fruitविदुः (viduḥ) — they know
२८ पापशान्तिर्विशेषेण ह्यादिवारे निवेदयेत् । आदित्यस्यैव देवानां ब्राह्मणानां विशिष्टदम् ॥
pāpaśāntirviśeṣeṇa hyādivāre nivedayet | ādityasyaiva devānāṃ brāhmaṇānāṃ viśiṣṭadam ||
पापशान्ति विशेषरूप से आदिवार (रविवार) में निवेदित करे; यह आदित्य, देवताओं और ब्राह्मणों को विशिष्ट फल देने वाला है।
For the special pacifying of sin, one should offer [worship] on the sun's own vāra; it grants a special gift to the sun himself, to the gods, and to brahmins.
पाप-शान्तिः (pāpa-śāntiḥ) — the quelling of sinविशेषेण (viśeṣeṇa) — especiallyहि (hi) — indeedआदि-वारे (ādi-vāre) — on the first day (Sunday)निवेदयेत् (nivedayet) — one should offerआदित्यस्य एव (ādityasya eva) — to the Sun himselfदेवानाम् (devānām) — to the godsब्राह्मणानाम् (brāhmaṇānām) — to the brāhmaṇasविशिष्ट-दम् (viśiṣṭa-dam) — giving distinguished fruit
२९ सोमवारे च लक्ष्म्यादीन्सम्पदर्थं यजेद् बुधः । आज्यानेन तथा विप्रान्सपत्नीकांश्च भोजयेत् ॥
somavāre ca lakṣmyādīnsampadarthaṃ yajed budhaḥ | ājyānena tathā viprānsapatnīkāṃśca bhojayet ||
सोमवार को विद्वान् सम्पत्ति के लिए लक्ष्मी आदि का पूजन करे, और घृतयुक्त अन्न से सपत्नीक ब्राह्मणों को भोजन कराए।
On Monday, a wise man should worship Lakṣmī and the rest for the sake of prosperity, and should feed brahmins, together with their wives, on food cooked with ghee.
सोम-वारे (soma-vāre) — on Mondayच (ca) — andलक्ष्मी-आदीन् (lakṣmī-ādīn) — Lakṣmī and the restसम्पत्-अर्थम् (sampat-artham) — for prosperityयजेत् (yajet) — let him worshipबुधः (budhaḥ) — the wise oneआज्य-अन्नेन (ājya-annena) — with food dressed in gheeतथा (tathā) — likewiseविप्रान् (viprān) — the brāhmaṇasस-पत्नीकान् (sa-patnīkān) — together with their wivesच (ca) — andभोजयेत् (bhojayet) — let him feed
३० काल्यादीन्भौमवारे तु यजेद् रोगप्रशान्तये । माषमुद्गाढकानेन ब्राह्मणांश्चैव भोजयेत् ॥
kālyādīnbhaumavāre tu yajed rogapraśāntaye | māṣamudgāḍhakānena brāhmaṇāṃścaiva bhojayet ||
मंगलवार को रोगशान्ति के लिए काली आदि का पूजन करे, और उड़द-मूँग से युक्त अन्न से ब्राह्मणों को भोजन कराए।
On Tuesday one should worship Kālī and the rest for the pacifying of disease, and should feed brahmins on food made with black gram and green gram.
काली-आदीन् (kālī-ādīn) — Kālī and the restभौम-वारे (bhauma-vāre) — on Tuesdayतु (tu) — indeedयजेत् (yajet) — let him worshipरोग-प्रशान्तये (roga-praśāntaye) — for the quelling of diseaseमाष-मुद्ग-आढकान्नेन (māṣa-mudga-āḍhakānnena) — with a measure of black gram and green gramब्राह्मणान् (brāhmaṇān) — the brāhmaṇasच एव (ca eva) — andभोजयेत् (bhojayet) — let him feed
३१ सौम्यवारे तथा विष्णुं दध्यन्नेन यजेद् बुधः । पुत्रमित्रकलत्रादिपुष्टिर्भवति सर्वदा ॥
saumyavāre tathā viṣṇuṃ dadhyannena yajed budhaḥ | putramitrakalatrādipuṣṭirbhavati sarvadā ||
बुधवार को दधियुक्त अन्न से विद्वान् विष्णु का पूजन करे; इससे सदा पुत्र, मित्र, स्त्री आदि की पुष्टि होती है।
On Wednesday, likewise, a wise man should worship Viṣṇu with food mixed with curd; the nourishing of sons, friends, wife and the rest always follows.
सौम्य-वारे (saumya-vāre) — on Wednesdayतथा (tathā) — likewiseविष्णुम् (viṣṇum) — Viṣṇuदधि-अन्नेन (dadhi-annena) — with curd-riceयजेत् (yajet) — let him worshipबुधः (budhaḥ) — the wise oneपुत्र-मित्र-कलत्र-आदि-पुष्टिः (putra-mitra-kalatra-ādi-puṣṭiḥ) — the thriving of sons, friends, wife and the restभवति (bhavati) — comes aboutसर्वदा (sarvadā) — always
३२ आयुष्कामो गुरोर्वारे देवानां पुष्टिसिद्धये । उपवीतेन वस्त्रेण क्षीराज्येन यजेद् बुधः ॥
āyuṣkāmo gurorvāre devānāṃ puṣṭisiddhaye | upavītena vastreṇa kṣīrājyena yajed budhaḥ ||
आयु की कामना करने वाला विद्वान् गुरुवार को देवताओं की पुष्टि-सिद्धि के लिए यज्ञोपवीत, वस्त्र तथा दूध-घी से पूजन करे।
One who desires long life should, on Thursday, for the accomplishment of the gods' nourishment, a wise man should worship with the sacred thread, with cloth, and with milk and ghee.
आयुः-कामः (āyuḥ-kāmaḥ) — one desiring long lifeगुरोः वारे (guroḥ vāre) — on Thursdayदेवानाम् (devānām) — of the godsपुष्टि-सिद्धये (puṣṭi-siddhaye) — for the attainment of nourishmentउपवीतेन (upavītena) — with the sacred threadवस्त्रेण (vastreṇa) — with clothक्षीर-आज्येन (kṣīra-ājyena) — with milk and gheeयजेत् (yajet) — let him worshipबुधः (budhaḥ) — the wise one
३३ भोगार्थं भृगुवारे तु यजेद् देवान्समाहितः । षड्रसोपेतमन्नं च दद्याद् ब्राह्मणतृप्तये ॥
bhogārthaṃ bhṛguvāre tu yajed devānsamāhitaḥ | ṣaḍrasopetamannaṃ ca dadyād brāhmaṇatṛptaye ||
भोग के लिए शुक्रवार को समाहितचित्त होकर देवताओं का पूजन करे, और ब्राह्मणों की तृप्ति के लिए षड्रसयुक्त अन्न दे।
For the sake of enjoyment, on Friday, one should worship the gods with a composed mind, and should give food endowed with the six flavours for the satisfaction of brahmins.
भोग-अर्थम् (bhoga-artham) — for enjoymentभृगु-वारे (bhṛgu-vāre) — on Fridayतु (tu) — indeedयजेत् (yajet) — let him worshipदेवान् (devān) — the godsसमाहितः (samāhitaḥ) — with collected mindषड्-रस-उपेतम् (ṣaḍ-rasa-upetam) — endowed with the six flavoursअन्नम् (annam) — foodच (ca) — andदद्यात् (dadyāt) — let him giveब्राह्मण-तृप्तये (brāhmaṇa-tṛptaye) — for the satisfaction of brāhmaṇas
३४ स्त्रीणां च तृप्तये तद्वद् देयं वस्त्रादिकं शुभम् । अपमृत्युहरे मन्दे रुद्रादींश्च यजेद् बुधः ॥
strīṇāṃ ca tṛptaye tadvad deyaṃ vastrādikaṃ śubham | apamṛtyuhare mande rudrādīṃśca yajed budhaḥ ||
और उसी प्रकार स्त्रियों की तृप्ति के लिए शुभ वस्त्रादि देना चाहिए। अपमृत्युहर शनिवार को विद्वान् रुद्रादि का पूजन करे।
And likewise, for the satisfaction of women, auspicious cloth and the like should be given. On Saturday, the averter of untimely death, a wise man should worship Rudra and the rest.
स्त्रीणाम् (strīṇām) — of womenच (ca) — andतृप्तये (tṛptaye) — for the satisfactionतद्वत् (tadvat) — in the same wayदेयम् (deyam) — is to be givenवस्त्र-आदिकम् (vastra-ādikam) — cloth and the restशुभम् (śubham) — auspiciousअपमृत्यु-हरे (apamṛtyu-hare) — on the remover of untimely deathमन्दे (mande) — on Saturdayरुद्र-आदीन् (rudra-ādīn) — Rudra and the restच (ca) — andयजेत् (yajet) — let him worshipबुधः (budhaḥ) — the wise one
३५ तिलहोमेन दानेन तिलान्नेन च भोजयेत् । इत्थं यजेच्च विबुधानारोग्यादिफलं लभेत् ॥
tilahomena dānena tilānnena ca bhojayet | itthaṃ yajecca vibudhānārogyādiphalaṃ labhet ||
तिल के होम से, दान से, और तिलयुक्त अन्न से भोजन कराए। इस प्रकार देवताओं का पूजन करने से आरोग्यादि फल प्राप्त होता है।
With oblation of sesame, with giving, and with food of sesame, one should feed [brahmins]. Worshipping the gods in this way, one obtains the fruit of health and the rest.
तिल-होमेन (tila-homena) — with an oblation of sesameदानेन (dānena) — with givingतिल-अन्नेन (tila-annena) — with sesame foodच (ca) — andभोजयेत् (bhojayet) — let him feed themइत्थम् (ittham) — in this mannerयजेत् च (yajet ca) — and let him worshipविबुधान् (vibudhān) — the godsआरोग्य-आदि-फलम् (ārogya-ādi-phalam) — the fruit of health and the restलभेत् (labhet) — he will obtain
३६ देवानां नित्ययजने विशेषयजनेऽपि च । स्नाने दाने जपे होमे ब्राह्मणानां च तर्पणे ॥
devānāṃ nityayajane viśeṣayajane'pi ca | snāne dāne jape home brāhmaṇānāṃ ca tarpaṇe ||
देवताओं के नित्ययजन में, तथा विशेष यजन में भी; स्नान, दान, जप, होम में, और ब्राह्मणों के तर्पण में,
In the daily worship of the gods, and in special worship too; in bathing, in giving, in recitation, in oblation, and in the satisfaction of brahmins,
देवानाम् (devānām) — of the godsनित्य-यजने (nitya-yajane) — in the daily worshipविशेष-यजने (viśeṣa-yajane) — in special worshipअपि च (api ca) — as wellस्नाने (snāne) — in bathingदाने (dāne) — in givingजपे (jape) — in muttering the mantraहोमे (home) — in oblationब्राह्मणानाम् (brāhmaṇānām) — of the brāhmaṇasच (ca) — andतर्पणे (tarpaṇe) — in the satisfying
३७ तिथिनक्षत्रयोगे च तत्तद्देवप्रपूजने । आदिवारादिवारेषु सर्वज्ञो जगदीश्वरः ॥
tithinakṣatrayoge ca tattaddevaprapūjane | ādivārādivāreṣu sarvajño jagadīśvaraḥ ||
और तिथि-नक्षत्र के योग में, उस-उस देवता के पूजन में, आदिवार आदि वारों में सर्वज्ञ जगदीश्वर,
and at the conjunction of tithi and constellation, in the worship of this or that deity — on Sunday and the other vāras — the all-knowing lord of the world
तिथि-नक्षत्र-योगे (tithi-nakṣatra-yoge) — at the conjunction of lunar day and constellationच (ca) — andतत्-तत्-देव-प्रपूजने (tat-tat-deva-prapūjane) — in the worship of the respective deitiesआदि-वार-आदि-वारेषु (ādi-vāra-ādi-vāreṣu) — on Sunday and the other daysसर्वज्ञः (sarvajñaḥ) — the all-knowingजगत्-ईश्वरः (jagat-īśvaraḥ) — the Lord of the world
३८ तत्तद्रूपेण सर्वेषामारोग्यादिफलप्रदः । देशकालानुसारेण तथा पात्रानुसारतः ॥
tattadrūpeṇa sarveṣāmārogyādiphalapradaḥ | deśakālānusāreṇa tathā pātrānusārataḥ ||
उस-उस रूप में सबको आरोग्यादि फल देने वाले हैं — देश और काल के अनुसार, तथा पात्र के अनुसार,
grants, in each such form, the fruit of health and the rest to all — according to place and time, and likewise according to the recipient,
तत्-तत्-रूपेण (tat-tat-rūpeṇa) — in each respective formसर्वेषाम् (sarveṣām) — to allआरोग्य-आदि-फल-प्रदः (ārogya-ādi-phala-pradaḥ) — the giver of health and the other fruitsदेश-काल-अनुसारेण (deśa-kāla-anusāreṇa) — according to place and timeतथा (tathā) — andपात्र-अनुसारतः (pātra-anusārataḥ) — according to the worthiness of the recipient
३९ द्रव्यं श्रद्धानुसारेण तथा लोकानुसारतः । तारतम्यक्रमाद् देवस्त्वारोग्यादीन्प्रयच्छति ॥
dravyaṃ śraddhānusāreṇa tathā lokānusārataḥ | tāratamyakramād devastvārogyādīnprayacchati ||
द्रव्य के अनुसार, श्रद्धा के अनुसार, तथा लोक के अनुसार — इस तारतम्य क्रम से देव आरोग्यादि प्रदान करते हैं।
according to the substance offered, according to faith, and likewise according to the world [in which it is done] — by this graded order the god bestows health and the rest.
द्रव्यम् (dravyam) — the substance offeredश्रद्धा-अनुसारेण (śraddhā-anusāreṇa) — according to faithतथा (tathā) — andलोक-अनुसारतः (loka-anusārataḥ) — according to the worldतारतम्य-क्रमात् (tāratamya-kramāt) — in a graded orderदेवः (devaḥ) — the godतु (tu) — indeedआरोग्य-आदीन् (ārogya-ādīn) — health and the restप्रयच्छति (prayacchati) — bestows
४० शुभादावशुभान्ते च जन्मर्क्षेषु गृहे गृही । आरोग्यादिसमृद्ध्यर्थमादित्यादीन्ग्रहान्यजेत् ॥
śubhādāvaśubhānte ca janmarkṣeṣu gṛhe gṛhī | ārogyādisamṛddhyarthamādityādīngrahānyajet ||
शुभ कर्म के आरम्भ में और अशुभ के अन्त में, तथा जन्म-नक्षत्रों में गृहस्थ अपने घर में आरोग्यादि की समृद्धि के लिए आदित्यादि ग्रहों का पूजन करे।
At the start of an auspicious [rite] and at the end of an inauspicious one, and at the [return of the] birth-constellations, the householder, in his house, should worship the sun and the other planets for the sake of the flourishing of health and the rest.
शुभ-आदौ (śubha-ādau) — at the start of an auspicious undertakingअशुभ-अन्ते (aśubha-ante) — at the end of an inauspicious oneच (ca) — andजन्म-ऋक्षेषु (janma-ṛkṣeṣu) — at the birth-constellationsगृहे (gṛhe) — in the houseगृही (gṛhī) — the householderआरोग्य-आदि-समृद्धि-अर्थम् (ārogya-ādi-samṛddhi-artham) — for the increase of health and the restआदित्य-आदीन् ग्रहान् (āditya-ādīn grahān) — the Sun and the other planetsयजेत् (yajet) — let him worship
४१ तस्माद्धै देवयजनं सर्वाभीष्टफलप्रदम् । समन्त्रकं ब्राह्मणानामन्येषां चैव तान्त्रिकम् ॥
tasmāddhai devayajanaṃ sarvābhīṣṭaphalapradam | samantrakaṃ brāhmaṇānāmanyeṣāṃ caiva tāntrikam ||
इसलिए देवयजन ही सब अभीष्ट फलों को देने वाला है; ब्राह्मणों के लिए यह मन्त्र सहित है, और अन्यों के लिए तान्त्रिक विधि से है।
Therefore, indeed, the sacrifice to the gods grants every desired fruit; for brahmins it is together with the [Vedic] mantra, and for others it is by the tantric rule.
तस्मात् हि (tasmāt hi) — therefore indeedदेव-यजनम् (deva-yajanam) — worship of the godsसर्व-अभीष्ट-फल-प्रदम् (sarva-abhīṣṭa-phala-pradam) — grants every desired fruitस-मन्त्रकम् (sa-mantrakam) — with Vedic mantrasब्राह्मणानाम् (brāhmaṇānām) — for the brāhmaṇasअन्येषाम् (anyeṣām) — for the othersच एव (ca eva) — andतान्त्रिकम् (tāntrikam) — according to the Tantric mode
४२ यथाशक्त्यनुरूपेण कर्तव्यं सर्वदा नरैः । सप्तस्वपि च वारेषु नरैः शुभफलेप्सुभिः ॥
yathāśaktyanurūpeṇa kartavyaṃ sarvadā naraiḥ | saptasvapi ca vāreṣu naraiḥ śubhaphalepsubhiḥ ||
मनुष्यों को सदा यथाशक्ति इसे करना चाहिए; और शुभ फल की इच्छा रखने वाले मनुष्यों को सातों ही वारों में,
It should always be performed by men according to their ability; and on all seven vāras too, by men who wish for auspicious fruit,
यथाशक्ति-अनुरूपेण (yathāśakti-anurūpeṇa) — in keeping with one’s capacityकर्तव्यम् (kartavyam) — it should be doneसर्वदा (sarvadā) — alwaysनरैः (naraiḥ) — by menसप्तसु अपि (saptasu api) — on all sevenच (ca) — andवारेषु (vāreṣu) — daysनरैः (naraiḥ) — by menशुभ-फल-ईप्सुभिः (śubha-phala-īpsubhiḥ) — who desire auspicious fruit
४३ दरिद्रस्तपसा देवान्यजेदाढ्यो धनेन हि । पुनश्चैवंविधं धर्मं कुरुते श्रद्धया सह ॥
daridrastapasā devānyajedāḍhyo dhanena hi | punaścaivaṃvidhaṃ dharmaṃ kurute śraddhayā saha ||
दरिद्र पुरुष तप से देवताओं का पूजन करे, धनी धन से करे; और बार-बार श्रद्धापूर्वक इस प्रकार का धर्म करे।
a poor man should worship the gods with austerity, a wealthy one indeed with wealth; and again and again, with faith, one performs dharma of this kind.
दरिद्रः (daridraḥ) — the poor manतपसा (tapasā) — by austerityदेवान् (devān) — the godsयजेत् (yajet) — should worshipआढ्यः (āḍhyaḥ) — the rich manधनेन (dhanena) — by wealthहि (hi) — indeedपुनः च (punaḥ ca) — and againएवंविधम् (evaṃvidham) — of this kindधर्मम् (dharmam) — dutyकुरुते (kurute) — he performsश्रद्धया सह (śraddhayā saha) — together with faith
४४ पुनश्च भोगान्विविधान्भुक्त्वा भूमौ प्रजायते । छायां जलाशयं ब्रह्मप्रतिष्ठां धर्मसञ्चयम् ॥
punaśca bhogānvividhānbhuktvā bhūmau prajāyate | chāyāṃ jalāśayaṃ brahmapratiṣṭhāṃ dharmasañcayam ||
और पुनः विविध भोगों को भोगकर मनुष्य पृथ्वी पर जन्म लेता है। तब छाया (वृक्षादि), जलाशय, वेद की प्रतिष्ठा, और धर्म का संचय —
And again, having enjoyed various enjoyments, one is born [once more] on this earth. [Then, wishing for further enjoyment,] shade, a reservoir of water, the founding of Vedic learning, and the amassing of dharma —
पुनः च (punaḥ ca) — and againभोगान् (bhogān) — enjoymentsविविधान् (vividhān) — of many kindsभुक्त्वा (bhuktvā) — having enjoyedभूमौ (bhūmau) — on earthप्रजायते (prajāyate) — he is bornछायाम् (chāyām) — shade (a shade-giving grove)जलाशयम् (jalāśayam) — a water reservoirब्रह्म-प्रतिष्ठाम् (brahma-pratiṣṭhām) — the establishing of sacred learningधर्म-सञ्चयम् (dharma-sañcayam) — an accumulation of merit
४५ सर्वं च वित्तवान्कुर्यात्सदा भोगप्रसिद्धये । कालाच्च पुण्यपाकेन ज्ञानसिद्धिः प्रजायते ॥
sarvaṃ ca vittavānkuryātsadā bhogaprasiddhaye | kālācca puṇyapākena jñānasiddhiḥ prajāyate ||
यह सब वित्तवान् पुरुष सदा भोग की सिद्धि के लिए करे; और काल तथा पुण्य के परिपाक से ज्ञानसिद्धि उत्पन्न होती है।
all this a man of wealth should always do, for the accomplishment of [further] enjoyment; and in time, by the ripening of merit, the accomplishment of knowledge comes about.
सर्वम् (sarvam) — all thisच (ca) — andवित्तवान् (vittavān) — the man of wealthकुर्यात् (kuryāt) — should doसदा (sadā) — alwaysभोग-प्रसिद्धये (bhoga-prasiddhaye) — for the securing of enjoymentकालात् च (kālāt ca) — and in course of timeपुण्य-पाकेन (puṇya-pākena) — by the ripening of meritज्ञान-सिद्धिः (jñāna-siddhiḥ) — the attainment of knowledgeप्रजायते (prajāyate) — arises
४६ य इमं शृणुतेऽध्यायं पठते वा नरो द्विजाः । श्रवणस्योपकर्ता च देवयज्ञफलं लभेत् ॥
ya imaṃ śṛṇute'dhyāyaṃ paṭhate vā naro dvijāḥ | śravaṇasyopakartā ca devayajñaphalaṃ labhet ||
जो मनुष्य, हे द्विजो, इस अध्याय को सुनता या पढ़ता है, और जो दूसरे को सुनाने में सहायक होता है, वह देवयज्ञ का फल पाता है।
Whatever man, twice-born, hears this chapter or recites it, and whoever helps another to hear it, obtains the fruit of the sacrifice to the gods.
यः (yaḥ) — whoइमम् (imam) — thisशृणुते (śṛṇute) — hearsअध्यायम् (adhyāyam) — chapterपठते (paṭhate) — recitesवा (vā) — orनरः (naraḥ) — a manद्विजाः (dvijāḥ) — O twice-born onesश्रवणस्य (śravaṇasya) — of the hearingउपकर्ता (upakartā) — the one who helps it alongच (ca) — andदेव-यज्ञ-फलम् (deva-yajña-phalam) — the fruit of the sacrifice to the godsलभेत् (labhet) — obtains
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां अग्नियज्ञादिवर्णनं नाम चतुर्दशोऽध्यायः ॥ १४ ॥
Here ends the fourteenth chapter — “The Account of the Fire-Sacrifice and the Rest” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “अग्नियज्ञ आदिका वर्णन” नामक चौदहवाँ अध्याय समाप्त हुआ।