॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ षोडशोऽध्यायः
The sages ask Sūta for the rule of worshipping an earthen image. Sūta describes fashioning an image from river or well clay and worshipping Gaṇeśa, the sun, Viṣṇu, the Mother and Śiva's own liṅga with the sixteen offerings, then works through the fruit each offering bears (bathing, fragrance, food, incense, lamp, betel) and how worship's fruit multiplies by vāra, tithi and nakṣatra — Gaṇapati on the dark fourth, the sun in Śrāvaṇa, Viṣṇu on the twelfth, the Mother in Kārtika, Śiva on Ārdrā nights, and a whole constellation of Kṛttikā-day deities through the week. He sets out the great food-offering (mahānaivedya) built from twelve of everything, and the birth-offering (janma-naivedya) that ends rebirth when given to Śiva. The chapter closes with its philosophical heart: bindu and nāda as Śakti and Śiva, their union as the liṅga and the cause of the world, the liṅga as mother and father whose worship ends the jīva's birth-bondage, and the six liṅgas — praṇava, self-manifest, yantra, installed, portable, and the guru's own body — whose daily worship brings liberation while living. ऋषिगण सूत से पार्थिव प्रतिमा की पूजा-विधि पूछते हैं। सूत नदी या कुएँ की मिट्टी से प्रतिमा बनाकर गणेश, सूर्य, विष्णु, अम्बा और शिव के लिंग की षोडशोपचार पूजा का वर्णन करते हैं, फिर प्रत्येक उपचार (स्नान, गन्ध, नैवेद्य, धूप, दीप, ताम्बूल) के पृथक् फल बताते हैं तथा वार, तिथि और नक्षत्र के अनुसार पूजा के फल की वृद्धि का वर्णन करते हैं — कृष्णपक्ष चतुर्थी को गणपति, श्रावण में सूर्य, द्वादशी को विष्णु, कार्तिक में अम्बा, आर्द्रा की रात्रियों में शिव, तथा सप्ताह के प्रत्येक दिन कृत्तिकायुक्त होने पर भिन्न-भिन्न देवताओं का पूजन। वे बारह-बारह वस्तुओं से बनने वाले महानैवेद्य का, तथा शिव को अर्पित करने पर पुनर्जन्म समाप्त करने वाले जन्मनैवेद्य का विधान बताते हैं। अध्याय के दार्शनिक केन्द्र में बिन्दु और नाद को शक्ति और शिव, उनके मिलन को लिंग और जगत् का कारण, लिंग को माता-पिता का स्वरूप जिसकी पूजा जीव के जन्मबन्धन को समाप्त करती है, तथा छः लिंगों — प्रणव, स्वयम्भू, यन्त्र, प्रतिष्ठित, चर और गुरु का विग्रह — की नित्य पूजा से जीवन्मुक्ति का वर्णन करके अध्याय समाप्त होता है।
१ पार्थिवप्रतिमापूजाविधानं ब्रूहि सत्तम । येन पूजाविधानेन सर्वाभीष्टमवाप्यते ॥
pārthivapratimāpūjāvidhānaṃ brūhi sattama | yena pūjāvidhānena sarvābhīṣṭamavāpyate ||
हे सत्तम, पार्थिव प्रतिमा की पूजा का विधान बताइए, जिस पूजा-विधान से सब अभीष्ट वस्तुओं की प्राप्ति होती है।
Best of men, declare the rule for the worship of an earthen image, by which rule of worship every desire is obtained.
पार्थिव-प्रतिमा-पूजा-विधानम् (pārthiva-pratimā-pūjā-vidhānam) — the rule for worshipping an image of earthब्रूहि (brūhi) — tellसत्तम (sattama) — O best of the goodयेन (yena) — by whichपूजा-विधानेन (pūjā-vidhānena) — by the rule of worshipसर्व-अभीष्टम् (sarva-abhīṣṭam) — all that is desiredअवाप्यते (avāpyate) — is obtained
२ सुसाधु पृष्टं युष्माभिः सदा सर्वार्थदायकम् । सद्यो दुःखस्य शमनं शृणुत प्रब्रवीमि वः ॥
susādhu pṛṣṭaṃ yuṣmābhiḥ sadā sarvārthadāyakam | sadyo duḥkhasya śamanaṃ śṛṇuta prabravīmi vaḥ ||
आपने बहुत अच्छा प्रश्न पूछा है, जो सदा सब अर्थों को देने वाला और तुरन्त दुःख को शान्त करने वाला है। सुनिए, मैं आपसे कहता हूँ।
Very well have you asked — a thing that always grants every aim, and immediately pacifies sorrow. Hear it, I shall declare it to you.
सु-साधु (su-sādhu) — very wellपृष्टम् (pṛṣṭam) — askedयुष्माभिः (yuṣmābhiḥ) — by youसदा (sadā) — alwaysसर्व-अर्थ-दायकम् (sarva-artha-dāyakam) — granting every endसद्यः (sadyaḥ) — at onceदुःखस्य (duḥkhasya) — of sorrowशमनम् (śamanam) — the quellingशृणुत (śṛṇuta) — hearप्रब्रवीमि (prabravīmi) — I shall tellवः (vaḥ) — to you
३ अपमृत्युहरं कालमृत्योश्चापि विनाशनम् । सद्यः कलत्रपुत्रादिधनधान्यप्रदं द्विजाः ॥
apamṛtyuharaṃ kālamṛtyoścāpi vināśanam | sadyaḥ kalatraputrādidhanadhānyapradaṃ dvijāḥ ||
यह अपमृत्यु को हरने वाली और काल-मृत्यु का भी नाश करने वाली है; हे द्विजो, यह शीघ्र ही स्त्री, पुत्र आदि तथा धन-धान्य देने वाली है।
It removes untimely death, and destroys even the death that comes in its own time; it immediately grants wife, sons and the rest, and wealth and grain, twice-born.
अपमृत्यु-हरम् (apamṛtyu-haram) — removing untimely deathकाल-मृत्योः (kāla-mṛtyoḥ) — of death at its due timeच अपि (ca api) — alsoविनाशनम् (vināśanam) — the destructionसद्यः (sadyaḥ) — at onceकलत्र-पुत्र-आदि-धन-धान्य-प्रदम् (kalatra-putra-ādi-dhana-dhānya-pradam) — granting wife, sons, wealth and grainद्विजाः (dvijāḥ) — O twice-born ones
४ अन्नादिभोज्यं वस्त्रादि सर्वमुत्पद्यते यतः । ततो मृदादिप्रतिमापूजाभीष्टप्रदा भुवि ॥
annādibhojyaṃ vastrādi sarvamutpadyate yataḥ | tato mṛdādipratimāpūjābhīṣṭapradā bhuvi ||
चूँकि अन्नादि भोज्य और वस्त्रादि सब कुछ इसी से उत्पन्न होता है, इसलिए इस भूतल पर मिट्टी आदि की बनी प्रतिमा की पूजा अभीष्ट देने वाली है।
Since food and all that is to be eaten, cloth and the rest, all arise from it, therefore, on this earth, the worship of an image of clay and the like grants one's desire.
अन्न-आदि-भोज्यम् (anna-ādi-bhojyam) — food and other things to be eatenवस्त्र-आदि (vastra-ādi) — clothing and the restसर्वम् (sarvam) — everythingउत्पद्यते (utpadyate) — arisesयतः (yataḥ) — sinceततः (tataḥ) — thereforeमृत्-आदि-प्रतिमा-पूजा (mṛt-ādi-pratimā-pūjā) — the worship of an image of earth and the likeअभीष्ट-प्रदा (abhīṣṭa-pradā) — grants what is desiredभुवि (bhuvi) — on earth
५ पुरुषाणां च नारीणामधिकारोऽत्र निश्चितः । नद्यां तडागे कूपे वा जलान्तर्मृदमाहरेत् ॥
puruṣāṇāṃ ca nārīṇāmadhikāro'tra niścitaḥ | nadyāṃ taḍāge kūpe vā jalāntarmṛdamāharet ||
पुरुषों और स्त्रियों दोनों का इसमें अधिकार निश्चित है। नदी, तालाब अथवा कुएँ में जल के भीतर से मिट्टी लाए।
The right to it is fixed here for men and for women alike. In a river, a pond, or a well, one should fetch clay from within the water.
पुरुषाणाम् (puruṣāṇām) — of menच (ca) — andनारीणाम् (nārīṇām) — of womenअधिकारः (adhikāraḥ) — the entitlementअत्र (atra) — hereनिश्चितः (niścitaḥ) — is settledनद्याम् (nadyām) — in a riverतडागे (taḍāge) — in a tankकूपे (kūpe) — in a wellवा (vā) — orजल-अन्तः (jala-antaḥ) — from under the waterमृदम् (mṛdam) — clayआहरेत् (āharet) — let him fetch
६ संशोध्य गन्धचूर्णेन पेषयित्वा सुमण्डपे । हस्तेन प्रतिमां कुर्यात्क्षीरेण च सुसंस्कृताम् ॥
saṃśodhya gandhacūrṇena peṣayitvā sumaṇḍape | hastena pratimāṃ kuryātkṣīreṇa ca susaṃskṛtām ||
गन्धचूर्ण से उसका शोधन करके, अच्छे मण्डप में पीसकर, दूध से भलीभाँति संस्कारित करके हाथ से प्रतिमा बनाए।
Having purified it with fragrant powder, and ground it in a good pavilion, one should fashion the image by hand, well prepared with milk.
संशोध्य (saṃśodhya) — having cleansed itगन्ध-चूर्णेन (gandha-cūrṇena) — with scented powderपेषयित्वा (peṣayitvā) — having ground itसु-मण्डपे (su-maṇḍape) — in a fair pavilionहस्तेन (hastena) — with the handप्रतिमाम् (pratimām) — the imageकुर्यात् (kuryāt) — let him makeक्षीरेण (kṣīreṇa) — with milkच (ca) — andसु-संस्कृताम् (su-saṃskṛtām) — well finished
७ अङ्गप्रत्यङ्गकोपेतामायुधैश्च समन्विताम् । पद्मासनस्थितां कृत्वा पूजयेदादरेण हि ॥
aṅgapratyaṅgakopetāmāyudhaiśca samanvitām | padmāsanasthitāṃ kṛtvā pūjayedādareṇa hi ||
अंग-प्रत्यंग से युक्त तथा आयुधों सहित, पद्मासन में स्थित बनाकर आदरपूर्वक उसका पूजन करे।
Having made it complete with limbs and sub-limbs, furnished with its weapons, seated in the lotus posture, one should worship it with reverence indeed.
अङ्ग-प्रत्यङ्गक-उपेताम् (aṅga-pratyaṅgaka-upetām) — furnished with limbs and lesser limbsआयुधैः (āyudhaiḥ) — with weaponsच (ca) — andसमन्विताम् (samanvitām) — equippedपद्म-आसन-स्थिताम् (padma-āsana-sthitām) — seated in the lotus postureकृत्वा (kṛtvā) — having made itपूजयेत् (pūjayet) — let him worship itआदरेण (ādareṇa) — with reverenceहि (hi) — indeed
८ विघ्नेशादित्यविष्णूनामम्बायाश्च शिवस्य च । शिवस्य शिवलिङ्गं च सर्वदा पूजयेद् द्विजः ॥
vighneśādityaviṣṇūnāmambāyāśca śivasya ca | śivasya śivaliṅgaṃ ca sarvadā pūjayed dvijaḥ ||
द्विज को गणेश, सूर्य, विष्णु, अम्बा (दुर्गा) और शिव की, तथा शिव के शिवलिंग की सदा पूजा करनी चाहिए।
A twice-born should always worship [the images] of Vighneśa, the sun, Viṣṇu, the Mother, and Śiva, and Śiva's own śivaliṅga.
विघ्नेश-आदित्य-विष्णूनाम् (vighneśa-āditya-viṣṇūnām) — of Vighneśa, the Sun and Viṣṇuअम्बायाः (ambāyāḥ) — of the Motherच (ca) — andशिवस्य (śivasya) — of Śivaच (ca) — andशिवस्य (śivasya) — of Śivaशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaच (ca) — andसर्वदा (sarvadā) — alwaysपूजयेत् (pūjayet) — let him worshipद्विजः (dvijaḥ) — the twice-born
९ षोडशैरुपचारैश्च कुर्यात्तत्फलसिद्धये । पुष्पेण प्रोक्षणं कुर्यादभिषेकं समन्त्रकम् ॥
ṣoḍaśairupacāraiśca kuryāttatphalasiddhaye | puṣpeṇa prokṣaṇaṃ kuryādabhiṣekaṃ samantrakam ||
उस पूजा का फल सिद्ध होने के लिए सोलह उपचारों से पूजा करनी चाहिए। पुष्प से प्रोक्षण करे और मन्त्रसहित अभिषेक करे।
One should do it with the sixteen offerings, for the accomplishment of its fruit. One should sprinkle with a flower, and perform the anointing together with the mantra.
षोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारैः (upacāraiḥ) — articles of serviceच (ca) — andकुर्यात् (kuryāt) — let him do itतत्-फल-सिद्धये (tat-phala-siddhaye) — for the attainment of that fruitपुष्पेण (puṣpeṇa) — with a flowerप्रोक्षणम् (prokṣaṇam) — the sprinklingकुर्यात् (kuryāt) — let him doअभिषेकम् (abhiṣekam) — the bathingस-मन्त्रकम् (sa-mantrakam) — with mantras
१० शाल्यन्नेनैव नैवेद्यं सर्वं कुडवमानतः । गृहे तु कुडवं ज्ञेयं मानुषे प्रस्थमिष्यते ॥
śālyannenaiva naivedyaṃ sarvaṃ kuḍavamānataḥ | gṛhe tu kuḍavaṃ jñeyaṃ mānuṣe prasthamiṣyate ||
नैवेद्य शालि चावल का ही हो, सारा एक कुडव मान का। घर में एक कुडव जानना चाहिए, मनुष्य द्वारा स्थापित के लिए एक प्रस्थ अभीष्ट है।
The food-offering should be entirely of rice, measured by the kuḍava. At home, a kuḍava is to be known [as the measure]; for [an image] set up by a man, a prastha is prescribed.
शालि-अन्नेन (śāli-annena) — with rice foodएव (eva) — onlyनैवेद्यम् (naivedyam) — the food offeringसर्वम् (sarvam) — all of itकुडव-मानतः (kuḍava-mānataḥ) — by the kuḍava measureगृहे (gṛhe) — in the houseतु (tu) — indeedकुडवम् (kuḍavam) — a kuḍavaज्ञेयम् (jñeyam) — is to be knownमानुषे (mānuṣe) — for an image made by manप्रस्थः (prasthaḥ) — a prasthaइष्यते (iṣyate) — is enjoined
११ दैवे प्रस्थत्रयं योग्यं स्वयम्भोः प्रस्थपञ्चकम् । एवं पूर्णफलं विद्यादधिकं वै द्वयं त्रयम् ॥
daive prasthatrayaṃ yogyaṃ svayambhoḥ prasthapañcakam | evaṃ pūrṇaphalaṃ vidyādadhikaṃ vai dvayaṃ trayam ||
देवताओं द्वारा स्थापित के लिए तीन प्रस्थ उचित हैं, स्वयम्भू के लिए पाँच प्रस्थ। इस प्रकार पूर्ण फल जानना चाहिए; दूना या तिगुना करने पर अधिक फल होता है।
For one set up by the gods, three prasthas are fitting; for a self-manifest one, five prasthas. Thus one should know the full fruit; more, indeed, is twice or three times that.
दैवे (daive) — for a divinely made imageप्रस्थ-त्रयम् (prastha-trayam) — three prasthasयोग्यम् (yogyam) — is fittingस्वयम्भोः (svayambhoḥ) — for a self-manifest liṅgaप्रस्थ-पञ्चकम् (prastha-pañcakam) — five prasthasएवम् (evam) — thusपूर्ण-फलम् (pūrṇa-phalam) — the full fruitविद्यात् (vidyāt) — one should knowअधिकम् (adhikam) — more than thatवै (vai) — indeedद्वयम् त्रयम् (dvayam trayam) — twofold, threefold
१२ सहस्रपूजया सत्यं सत्यलोकं लभेद् द्विजः । द्वादशाङ्गुलमायामं द्विगुणं च ततोऽधिकम् ॥
sahasrapūjayā satyaṃ satyalokaṃ labhed dvijaḥ | dvādaśāṅgulamāyāmaṃ dviguṇaṃ ca tato'dhikam ||
सहस्र बार पूजा करने से द्विज सचमुच सत्यलोक प्राप्त करता है। बारह अंगुल लम्बा, या उससे दूना, या उससे भी अधिक,
By a thousand [such] worships, a twice-born truly obtains Satyaloka. Twelve fingers in length, or twice that, or more than that,
सहस्र-पूजया (sahasra-pūjayā) — by a thousand worshipsसत्यम् (satyam) — trulyसत्य-लोकम् (satya-lokam) — Satyalokaलभेत् (labhet) — obtainsद्विजः (dvijaḥ) — the twice-bornद्वादश-अङ्गुलम् (dvādaśa-aṅgulam) — twelve fingersआयामम् (āyāmam) — in lengthद्वि-गुणम् (dvi-guṇam) — twice thatच (ca) — andततः अधिकम् (tataḥ adhikam) — more than that
१३ प्रमाणमङ्गुलस्यैकं तदूर्ध्वं पञ्चकत्रयम् । अयोदारुकृतं पात्रं शिवमित्युच्यते बुधैः ॥
pramāṇamaṅgulasyaikaṃ tadūrdhvaṃ pañcakatrayam | ayodārukṛtaṃ pātraṃ śivamityucyate budhaiḥ ||
एक अंगुल मान का [चौड़ा], और उससे ऊपर पन्द्रह अंगुल [ऊँचा] — लोहे या लकड़ी से बना ऐसा पात्र विद्वानों द्वारा "शिव" कहा जाता है।
one finger in measure [width], and beyond that, three times five [fingers in height] — a vessel made of iron or wood [of these measures] is called "Śiva" by the wise.
प्रमाणम् (pramāṇam) — the measureअङ्गुलस्य (aṅgulasya) — of a fingerएकम् (ekam) — oneतत्-ऊर्ध्वम् (tat-ūrdhvam) — above thatपञ्चक-त्रयम् (pañcaka-trayam) — three sets of fiveअयः-दारु-कृतम् (ayaḥ-dāru-kṛtam) — made of iron or woodपात्रम् (pātram) — the vesselशिवम् (śivam) — śivaइति (iti) — thusउच्यते (ucyate) — is calledबुधैः (budhaiḥ) — by the wise
१४ तदष्टभागः प्रस्थः स्यात्तच्चतुष्कुडवं मतम् । दशप्रस्थं शतप्रस्थं सहस्रप्रस्थमेव च ॥
tadaṣṭabhāgaḥ prasthaḥ syāttaccatuṣkuḍavaṃ matam | daśaprasthaṃ śataprasthaṃ sahasraprasthameva ca ||
उसका आठवाँ भाग एक प्रस्थ है, जो चार कुडव के बराबर माना गया है। दस प्रस्थ, सौ प्रस्थ, और सहस्र प्रस्थ —
An eighth part of it is a prastha, held to be four kuḍavas. Ten prasthas, a hundred prasthas, and a thousand prasthas —
तत्-अष्ट-भागः (tat-aṣṭa-bhāgaḥ) — an eighth part of thatप्रस्थः (prasthaḥ) — a prasthaस्यात् (syāt) — would beतत् (tat) — thatचतुः-कुडवम् (catuḥ-kuḍavam) — four kuḍavasमतम् (matam) — is heldदश-प्रस्थम् (daśa-prastham) — ten prasthasशत-प्रस्थम् (śata-prastham) — a hundred prasthasसहस्र-प्रस्थम् (sahasra-prastham) — a thousand prasthasएव च (eva ca) — as well
१५ जलतैलादिगन्धानां यथायोग्यं च मानतः । मानुषार्षस्वयम्भूनां महापूजेति कथ्यते ॥
jalatailādigandhānāṃ yathāyogyaṃ ca mānataḥ | mānuṣārṣasvayambhūnāṃ mahāpūjeti kathyate ||
जल, तैल आदि गन्ध-द्रव्यों को यथायोग्य मात्रा में — मनुष्य द्वारा स्थापित, ऋषि द्वारा स्थापित तथा स्वयम्भू लिंगों के लिए — इसी को महापूजा कहा जाता है।
of water, oil and fragrant substances, according to fitting measure — for a man-set, a sage-set, and a self-manifest [liṅga] — this is called the great worship.
जल-तैल-आदि-गन्धानाम् (jala-taila-ādi-gandhānām) — of water, oil, perfumes and the restयथा-योग्यम् (yathā-yogyam) — as is fittingच (ca) — andमानतः (mānataḥ) — by measureमानुष-आर्ष-स्वयम्भूनाम् (mānuṣa-ārṣa-svayambhūnām) — of the man-made, sage-made and self-manifest liṅgasमहा-पूजा (mahā-pūjā) — the great worshipइति (iti) — thusकथ्यते (kathyate) — is called
१६ अभिषेकादात्मशुद्धिर्गन्धात्पुण्यमवाप्यते । आयुस्तृप्तिश्च नैवेद्याद् धूपादर्थमवाप्यते ॥
abhiṣekādātmaśuddhirgandhātpuṇyamavāpyate | āyustṛptiśca naivedyād dhūpādarthamavāpyate ||
अभिषेक से आत्मशुद्धि होती है, गन्ध से पुण्य प्राप्त होता है; नैवेद्य से आयु और तृप्ति, धूप से धन प्राप्त होता है।
From anointing comes purity of self; from fragrance, merit is obtained; from the food-offering, longevity and satisfaction; from incense, wealth is obtained.
अभिषेकात् (abhiṣekāt) — from the bathingआत्म-शुद्धिः (ātma-śuddhiḥ) — purification of the selfगन्धात् (gandhāt) — from the perfumeपुण्यम् (puṇyam) — meritअवाप्यते (avāpyate) — is obtainedआयुः (āyuḥ) — long lifeतृप्तिः (tṛptiḥ) — satisfactionच (ca) — andनैवेद्यात् (naivedyāt) — from the food offeringधूपात् (dhūpāt) — from the incenseअर्थम् (artham) — wealthअवाप्यते (avāpyate) — is obtained
१७ दीपाज्ज्ञानमवाप्नोति ताम्बूलाद्भोगमाप्नुयात् । तस्मात्स्नानादिकं षट्कं प्रयत्नेन प्रसाधयेत् ॥
dīpājjñānamavāpnoti tāmbūlādbhogamāpnuyāt | tasmātsnānādikaṃ ṣaṭkaṃ prayatnena prasādhayet ||
दीप से ज्ञान प्राप्त होता है, ताम्बूल से भोग प्राप्त होता है। इसलिए स्नान आदि छहों उपचारों को यत्नपूर्वक सम्पन्न करे।
From the lamp one obtains knowledge; from betel, one obtains enjoyment. Therefore one should accomplish, with effort, these six [offerings] beginning with bathing.
दीपात् (dīpāt) — from the lampज्ञानम् (jñānam) — knowledgeअवाप्नोति (avāpnoti) — he obtainsताम्बूलात् (tāmbūlāt) — from the betelभोगम् (bhogam) — enjoymentआप्नुयात् (āpnuyāt) — he would obtainतस्मात् (tasmāt) — thereforeस्नान-आदिकम् (snāna-ādikam) — the bathing and the restषट्कम् (ṣaṭkam) — the set of sixप्रयत्नेन (prayatnena) — with effortप्रसाधयेत् (prasādhayet) — one should accomplish
१८ नमस्कारो जपश्चैव सर्वाभीष्टप्रदावुभौ । पूजान्ते च सदा कार्यौ भोगमोक्षार्थिभिर्नरैः ॥
namaskāro japaścaiva sarvābhīṣṭapradāvubhau | pūjānte ca sadā kāryau bhogamokṣārthibhirnaraiḥ ||
नमस्कार और जप — दोनों सब अभीष्ट देने वाले हैं; भोग और मोक्ष के इच्छुक पुरुषों को पूजा के अन्त में सदा दोनों करने चाहिए।
Salutation and recitation, both grant every desire; they should always be done at the end of worship by men who seek enjoyment or release.
नमस्कारः (namaskāraḥ) — the salutationजपः (japaḥ) — the repetitionच एव (ca eva) — andसर्व-अभीष्ट-प्रदौ (sarva-abhīṣṭa-pradau) — both granting every desireउभौ (ubhau) — the twoपूजा-अन्ते (pūjā-ante) — at the end of worshipच (ca) — andसदा (sadā) — alwaysकार्यौ (kāryau) — should be doneभोग-मोक्ष-अर्थिभिः (bhoga-mokṣa-arthibhiḥ) — by those who seek enjoyment and liberationनरैः (naraiḥ) — by men
१९ सम्पूज्य मनसा पूर्वं कुर्यात्तत्तत्सदा नरः । देवानां पूजया चैव तत्तल्लोकमवाप्नुयात् ॥
sampūjya manasā pūrvaṃ kuryāttattatsadā naraḥ | devānāṃ pūjayā caiva tattallokamavāpnuyāt ||
मनसे पहले पूजन करके मनुष्य सदा उन-उन [उपचारों] को करे; और देवताओं की पूजा से उन-उन के लोक को प्राप्त करता है।
Having first worshipped mentally, a man should always then do each of these [outward offerings]; and by the worship of the gods, he obtains each of their worlds.
सम्पूज्य (sampūjya) — having worshippedमनसा (manasā) — mentallyपूर्वम् (pūrvam) — firstकुर्यात् (kuryāt) — let him performतत् तत् (tat tat) — each of theseसदा (sadā) — alwaysनरः (naraḥ) — a manदेवानाम् (devānām) — of the godsपूजया (pūjayā) — by the worshipच एव (ca eva) — andतत्-तत्-लोकम् (tat-tat-lokam) — the world of eachअवाप्नुयात् (avāpnuyāt) — he would attain
२० तदवान्तरलोके च यथेष्टं भोग्यमाप्यते । तद्विशेषान्प्रवक्ष्यामि शृणुत श्रद्धया द्विजाः ॥
tadavāntaraloke ca yatheṣṭaṃ bhogyamāpyate | tadviśeṣānpravakṣyāmi śṛṇuta śraddhayā dvijāḥ ||
और उसके अवान्तर लोक में यथेष्ट भोग्य वस्तु प्राप्त होती है। हे द्विजो, अब मैं उसकी विशेष बातें कहूँगा, श्रद्धापूर्वक सुनिए।
And in the intermediate worlds within it, whatever is desired to be enjoyed is obtained. I shall now declare its particulars; hear with faith, twice-born.
तत्-अवान्तर-लोके (tat-avāntara-loke) — in the intermediate worlds of thoseच (ca) — andयथा-इष्टम् (yathā-iṣṭam) — as he wishesभोग्यम् (bhogyam) — what is to be enjoyedआप्यते (āpyate) — is obtainedतत्-विशेषान् (tat-viśeṣān) — the particulars of itप्रवक्ष्यामि (pravakṣyāmi) — I shall declareशृणुत (śṛṇuta) — hearश्रद्धया (śraddhayā) — with faithद्विजाः (dvijāḥ) — O twice-born ones
२१ विघ्नेशपूजया सम्यग्भूर्लोकेऽभीष्टमाप्नुयात् । शुक्रवारे चतुर्थ्यां च सिते श्रावणभाद्रके ॥
vighneśapūjayā samyagbhūrloke'bhīṣṭamāpnuyāt | śukravāre caturthyāṃ ca site śrāvaṇabhādrake ||
विघ्नेश की सम्यक् पूजा से भूलोक में अभीष्ट की प्राप्ति होती है। शुक्रवार को, शुक्लपक्ष की चतुर्थी को, श्रावण या भाद्रपद में,
By the proper worship of Vighneśa, one obtains one's desire in the earthly world. On Friday, on the fourth [tithi], in the bright [fortnight], in Śrāvaṇa or Bhādrapada,
विघ्नेश-पूजया (vighneśa-pūjayā) — by the worship of Vighneśaसम्यक् (samyak) — properlyभूः-लोके (bhūḥ-loke) — in the earthly worldअभीष्टम् (abhīṣṭam) — what is desiredआप्नुयात् (āpnuyāt) — he would obtainशुक्र-वारे (śukra-vāre) — on Fridayचतुर्थ्याम् (caturthyām) — on the fourth lunar dayच (ca) — andसिते (site) — in the bright fortnightश्रावण-भाद्रके (śrāvaṇa-bhādrake) — in Śrāvaṇa and Bhādrapada
२२ भिषग्गृक्षे धनुर्मासे विघ्नेशं विधिवद्यजेत् । शतं पूजा सहस्रं वा तत्सङ्ख्याकदिनैर्व्रजेत् ॥
bhiṣaggṛkṣe dhanurmāse vighneśaṃ vidhivadyajet | śataṃ pūjā sahasraṃ vā tatsaṅkhyākadinairvrajet ||
शतभिषा नक्षत्र में अथवा धनुमास में विधिपूर्वक विघ्नेश का पूजन करे। सौ या सहस्र पूजा उतनी ही संख्या के दिनों में करे।
when the moon is in the physician's constellation [Śatabhiṣā], or in the month of Dhanus, one should worship Vighneśa according to rule. A hundred or a thousand acts of worship should be carried out on that many days.
भिषक्-ऋक्षे (bhiṣak-ṛkṣe) — under the physicians’ starधनुः-मासे (dhanuḥ-māse) — in the month of Sagittariusविघ्नेशम् (vighneśam) — Vighneśaविधिवत् (vidhivat) — according to ruleयजेत् (yajet) — let him worshipशतम् (śatam) — a hundredपूजा (pūjā) — worshipsसहस्रम् (sahasram) — a thousandवा (vā) — orतत्-सङ्ख्याक-दिनैः (tat-saṅkhyāka-dinaiḥ) — over that many daysव्रजेत् (vrajet) — let him proceed
२३ देवाग्निश्रद्धया नित्यं पुत्रदं चेष्टदं नृणाम् । सर्वपापप्रशमनं तत्तद्दुरितनाशनम् ॥
devāgniśraddhayā nityaṃ putradaṃ ceṣṭadaṃ nṛṇām | sarvapāpapraśamanaṃ tattadduritanāśanam ||
देवता और अग्नि में श्रद्धा रखते हुए नित्य किया जाने वाला यह पूजन मनुष्यों को पुत्र और इष्ट वस्तु देने वाला है; यह सब पापों का शमन तथा उन-उन दुरितों का नाशक है।
Done daily with faith in the god and the fire, it grants sons and grants desires to men; it is the pacifying of every sin, the destruction of this or that transgression.
देव-अग्नि-श्रद्धया (deva-agni-śraddhayā) — with faith in the gods and the fireनित्यम् (nityam) — dailyपुत्र-दम् (putra-dam) — granting sonsच (ca) — andइष्ट-दम् (iṣṭa-dam) — granting what is wishedनृणाम् (nṛṇām) — for menसर्व-पाप-प्रशमनम् (sarva-pāpa-praśamanam) — quelling every sinतत्-तत्-दुरित-नाशनम् (tat-tat-durita-nāśanam) — destroying each of those evils
२४ वारपूजां शिवादीनामात्मशुद्धिप्रदां विदुः । तिथिनक्षत्रयोगानामाधारं सार्वकामिकम् ॥
vārapūjāṃ śivādīnāmātmaśuddhipradāṃ viduḥ | tithinakṣatrayogānāmādhāraṃ sārvakāmikam ||
शिव आदि के वार-पूजन को आत्मशुद्धि देने वाला जानना चाहिए। यह तिथि और नक्षत्र के योगों का आधार है, तथा सब कामनाओं को देने वाला है।
They know the vāra-worship of Śiva and the rest as giving purity of self; it is the ground of the conjunctions of tithi and nakṣatra, and grants every desire.
वार-पूजाम् (vāra-pūjām) — the worship on the weekdaysशिव-आदीनाम् (śiva-ādīnām) — of Śiva and the restआत्म-शुद्धि-प्रदाम् (ātma-śuddhi-pradām) — granting purity of selfविदुः (viduḥ) — they knowतिथि-नक्षत्र-योगानाम् (tithi-nakṣatra-yogānām) — of the lunar days, constellations and conjunctionsआधारम् (ādhāram) — the supportसार्व-कामिकम् (sārva-kāmikam) — fulfilling every desire
२५ तथा वृद्धिक्षयाभावात्पूर्णब्रह्मात्मकं विदुः । उदयादुदयं वारो ब्रह्मप्रभृतिकर्मणाम् ॥
tathā vṛddhikṣayābhāvātpūrṇabrahmātmakaṃ viduḥ | udayādudayaṃ vāro brahmaprabhṛtikarmaṇām ||
और वृद्धि तथा क्षय के अभाव के कारण उसे पूर्ण ब्रह्मस्वरूप जानना चाहिए। सूर्योदय से सूर्योदय तक का वार ब्रह्मयज्ञ आदि कर्मों का आधार है।
And since it knows neither increase nor decrease, they know it as of the nature of the full Brahman; the vāra, from sunrise to sunrise, is [the basis] for the rites beginning with the Brahman-worship.
तथा (tathā) — likewiseवृद्धि-क्षय-अभावात् (vṛddhi-kṣaya-abhāvāt) — because it neither waxes nor wanesपूर्ण-ब्रह्म-आत्मकम् (pūrṇa-brahma-ātmakam) — of the nature of the full Brahmanविदुः (viduḥ) — they know itउदयात् उदयम् (udayāt udayam) — from sunrise to sunriseवारः (vāraḥ) — the weekdayब्रह्म-प्रभृति-कर्मणाम् (brahma-prabhṛti-karmaṇām) — for the rites beginning with Vedic study
२६ तिथ्यादौ देवपूजा हि पूर्णभोगप्रदा नृणाम् । पूर्वभागः पितॄणां तु निशियुक्तः प्रशस्यते ॥
tithyādau devapūjā hi pūrṇabhogapradā nṛṇām | pūrvabhāgaḥ pitṝṇāṃ tu niśiyuktaḥ praśasyate ||
तिथि के आरम्भ में की गई देवपूजा मनुष्यों को पूर्ण भोग देने वाली है; परन्तु पितरों के लिए रात्रियुक्त पूर्वभाग प्रशस्त माना गया है।
Worship of the gods at the start of the tithi grants men the full enjoyment; but for the ancestors, the earlier part [of the tithi], joined with night, is praised.
तिथि-आदौ (tithi-ādau) — at the start of the lunar day and the restदेव-पूजा (deva-pūjā) — the worship of the godsहि (hi) — indeedपूर्ण-भोग-प्रदा (pūrṇa-bhoga-pradā) — granting full enjoymentनृणाम् (nṛṇām) — to menपूर्व-भागः (pūrva-bhāgaḥ) — the earlier portionपितॄणाम् (pitṝṇām) — for the ancestorsतु (tu) — indeedनिशि-युक्तः (niśi-yuktaḥ) — joined with nightप्रशस्यते (praśasyate) — is commended
२७ परभागस्तु देवानां दिवायुक्तः प्रशस्यते । उदयव्यापिनी ग्राह्या मध्याह्ने यदि सा तिथिः ॥
parabhāgastu devānāṃ divāyuktaḥ praśasyate | udayavyāpinī grāhyā madhyāhne yadi sā tithiḥ ||
परन्तु देवताओं के लिए दिनयुक्त परभाग प्रशस्त माना गया है। यदि तिथि मध्याह्न तक रहे, तो उदयव्यापिनी तिथि ही ग्रहण करनी चाहिए।
But for the gods, the later part, joined with day, is praised. If the tithi lasts until midday, the one that pervades sunrise is to be taken.
पर-भागः (para-bhāgaḥ) — the later portionतु (tu) — indeedदेवानाम् (devānām) — for the godsदिवा-युक्तः (divā-yuktaḥ) — joined with dayप्रशस्यते (praśasyate) — is commendedउदय-व्यापिनी (udaya-vyāpinī) — that which extends over sunriseग्राह्या (grāhyā) — is to be takenमध्य-आह्ने (madhya-āhne) — at middayयदि (yadi) — ifसा तिथिः (sā tithiḥ) — that lunar day
२८ देवकार्ये तथा ग्राह्यास्तिथिऋक्षादिकाः शुभाः । सम्यग्विचार्य वारादीन्कुर्यात्पूजाजपादिकम् ॥
devakārye tathā grāhyāstithiṛkṣādikāḥ śubhāḥ | samyagvicārya vārādīnkuryātpūjājapādikam ||
इसी प्रकार देवकार्य में शुभ तिथि, नक्षत्र आदि ग्रहण करने चाहिए। वार आदि का भलीभाँति विचार करके पूजा-जप आदि करे।
Likewise, the auspicious tithi, constellation and the rest are to be taken for a rite of the gods. Having well considered the vāra and the rest, one should perform worship, recitation and the like.
देव-कार्ये (deva-kārye) — in a rite for the godsतथा (tathā) — likewiseग्राह्याः (grāhyāḥ) — are to be takenतिथि-ऋक्ष-आदिकाः (tithi-ṛkṣa-ādikāḥ) — the lunar days, stars and the restशुभाः (śubhāḥ) — auspiciousसम्यक् (samyak) — wellविचार्य (vicārya) — having consideredवार-आदीन् (vāra-ādīn) — the weekdays and the restकुर्यात् (kuryāt) — let him performपूजा-जप-आदिकम् (pūjā-japa-ādikam) — worship, japa and the rest
२९ पूर्जायते ह्यनेनेति वेदेष्वर्थस्य योजना । पूर्भोगफलसिद्धिश्च जायते तेन कर्मणा ॥
pūrjāyate hyaneneti vedeṣvarthasya yojanā | pūrbhogaphalasiddhiśca jāyate tena karmaṇā ||
"इसके द्वारा भोग की प्राप्ति होती है" — वेदों में अर्थ की ऐसी ही योजना है; और उस कर्म से भोगरूप फल की सिद्धि होती है।
"By this one is filled [with enjoyment]" — such is the fitting of the meaning in the Vedas; and the accomplishment of the fruit of enjoyment comes about by that rite.
पूः (pūḥ) — fullnessजायते (jāyate) — is bornहि (hi) — indeedअनेन (anena) — by thisइति (iti) — thusवेदेषु (vedeṣu) — in the Vedasअर्थस्य (arthasya) — of the meaningयोजना (yojanā) — the derivationपूः-भोग-फल-सिद्धिः (pūḥ-bhoga-phala-siddhiḥ) — the attainment of the full fruit of enjoymentच (ca) — andजायते (jāyate) — arisesतेन कर्मणा (tena karmaṇā) — by that act
३० मनोभावांस्तथा ज्ञानमिष्टभोगार्थयोजनात् । पूजाशब्दार्थ एवं हि विश्रुतो लोकवेदयोः ॥
manobhāvāṃstathā jñānamiṣṭabhogārthayojanāt | pūjāśabdārtha evaṃ hi viśruto lokavedayoḥ ||
और मनोभाव तथा ज्ञान की योजना इष्ट भोग अथवा अर्थ (परमार्थ) से होने के कारण — इस प्रकार पूजा शब्द का अर्थ लोक और वेद दोनों में विख्यात है।
And [the fitting] of the mental disposition, and of knowledge, by its being joined to desired enjoyment or to [ultimate] purpose — thus indeed is the meaning of the word "pūjā" renowned in both worldly usage and the Veda.
मनः-भावान् (manaḥ-bhāvān) — the states of mindतथा (tathā) — andज्ञानम् (jñānam) — knowledgeइष्ट-भोग-अर्थ-योजनात् (iṣṭa-bhoga-artha-yojanāt) — from its joining one to the desired enjoymentपूजा-शब्द-अर्थः (pūjā-śabda-arthaḥ) — the sense of the word pūjāएवम् (evam) — thusहि (hi) — indeedविश्रुतः (viśrutaḥ) — is well knownलोक-वेदयोः (loka-vedayoḥ) — in common usage and in the Veda
३१ नित्यं नैमित्तिकं कालात्सद्यः काम्ये स्वनुष्ठिते । नित्यं मासं च पक्षं च वर्षं चैव यथाक्रमम् ॥
nityaṃ naimittikaṃ kālātsadyaḥ kāmye svanuṣṭhite | nityaṃ māsaṃ ca pakṣaṃ ca varṣaṃ caiva yathākramam ||
नित्य और नैमित्तिक कर्म काल से फल देते हैं, किन्तु काम्य कर्म का भलीभाँति अनुष्ठान होने पर वह तत्काल फलदायक होता है — नित्य, मास, पक्ष और वर्ष के क्रम से।
The obligatory and occasional [rites bear fruit] in time; the desired rite, well performed, bears fruit at once — daily, or over a month, a fortnight, or a year, in due order.
नित्यम् (nityam) — the daily riteनैमित्तिकम् (naimittikam) — the occasional riteकालात् (kālāt) — in due timeसद्यः (sadyaḥ) — at onceकाम्ये (kāmye) — in the optional rite done for a wishसु-अनुष्ठिते (su-anuṣṭhite) — when well performedनित्यम् (nityam) — dailyमासम् (māsam) — a monthच (ca) — andपक्षम् (pakṣam) — a fortnightच (ca) — andवर्षम् (varṣam) — a yearच एव (ca eva) — andयथा-क्रमम् (yathā-kramam) — in due order
३२ तत्तत्कर्मफलप्राप्तिस्तादृक्पापक्षयः क्रमात् । महागणपतेः पूजा चतुर्थ्यां कृष्णपक्षके ॥
tattatkarmaphalaprāptistādṛkpāpakṣayaḥ kramāt | mahāgaṇapateḥ pūjā caturthyāṃ kṛṣṇapakṣake ||
उस-उस कर्म के फल की प्राप्ति और उसी के अनुरूप पापों का क्षय क्रमशः होता है। कृष्णपक्ष की चतुर्थी को महागणपति की पूजा —
The attainment of the fruit of each such rite, and the destruction of sin accordingly, follow in due order. The worship of the great Gaṇapati on the fourth of the dark fortnight —
तत्-तत्-कर्म-फल-प्राप्तिः (tat-tat-karma-phala-prāptiḥ) — the gaining of the fruit of each such actतादृक् (tādṛk) — of like measureपाप-क्षयः (pāpa-kṣayaḥ) — the wearing away of sinक्रमात् (kramāt) — in orderमहा-गणपतेः (mahā-gaṇapateḥ) — of the great Gaṇapatiपूजा (pūjā) — the worshipचतुर्थ्याम् (caturthyām) — on the fourth lunar dayकृष्ण-पक्षके (kṛṣṇa-pakṣake) — in the dark fortnight
३३ पक्षपापक्षयकरी पक्षभोगफलप्रदा । चैत्रे चतुर्थ्यां पूजा च कृता मासफलप्रदा ॥
pakṣapāpakṣayakarī pakṣabhogaphalapradā | caitre caturthyāṃ pūjā ca kṛtā māsaphalapradā ||
एक पक्ष के पापों का क्षय करने वाली और एक पक्ष तक भोगरूप फल देने वाली है। चैत्र में चतुर्थी को की गई पूजा मासभर का फल देने वाली है।
destroys the sins of a fortnight and grants the fruit of enjoyment for a fortnight. Worship done on the fourth in Caitra grants the fruit for a month.
पक्ष-पाप-क्षय-करी (pakṣa-pāpa-kṣaya-karī) — destroying a fortnight’s sinपक्ष-भोग-फल-प्रदा (pakṣa-bhoga-phala-pradā) — granting a fortnight’s enjoymentचैत्रे (caitre) — in Caitraचतुर्थ्याम् (caturthyām) — on the fourth dayपूजा (pūjā) — the worshipच (ca) — andकृता (kṛtā) — performedमास-फल-प्रदा (māsa-phala-pradā) — gives a month’s fruit
३४ वर्षभोगप्रदा ज्ञेया कृता वै सिंहभाद्रके । श्रावणादित्यवारे च सप्तम्यां हस्तभे दिने ॥
varṣabhogapradā jñeyā kṛtā vai siṃhabhādrake | śrāvaṇādityavāre ca saptamyāṃ hastabhe dine ||
सिंहराशिस्थ सूर्य में, भाद्रपद में की गई पूजा वर्षभर भोग देने वाली जाननी चाहिए। श्रावण के रविवार को, सप्तमी को, हस्त नक्षत्र के दिन,
Done when the sun is in Siṃha, in Bhādrapada, it is to be known as granting enjoyment for a year. [The sun is to be worshipped] on Sunday in Śrāvaṇa, on the seventh, on a day of the Hasta constellation,
वर्ष-भोग-प्रदा (varṣa-bhoga-pradā) — granting a year’s enjoymentज्ञेया (jñeyā) — is to be knownकृता (kṛtā) — performedवै (vai) — indeedसिंह-भाद्रके (siṃha-bhādrake) — in Bhādrapada when the sun is in Leoश्रावण-आदित्य-वारे (śrāvaṇa-āditya-vāre) — on a Sunday in Śrāvaṇaच (ca) — andसप्तम्याम् (saptamyām) — on the seventh dayहस्त-भे (hasta-bhe) — under the star Hastaदिने (dine) — on that day
३५ माघशुक्ले च सप्तम्यामादित्ययजनं चरेत् । ज्येष्ठभाद्रकसौम्ये च द्वादश्यां श्रवणर्क्षके ॥
māghaśukle ca saptamyāmādityayajanaṃ caret | jyeṣṭhabhādrakasaumye ca dvādaśyāṃ śravaṇarkṣake ||
और माघ शुक्ल सप्तमी को सूर्य का यजन करे। ज्येष्ठ या भाद्रपद के बुधवार को, द्वादशी को, श्रवण नक्षत्र में,
and on the seventh of the bright fortnight of Māgha, one should perform the worship of the sun. On Wednesday in Jyeṣṭha or Bhādrapada, on the twelfth, in the Śravaṇa constellation,
माघ-शुक्ले (māgha-śukle) — in the bright half of Māghaच (ca) — andसप्तम्याम् (saptamyām) — on the seventh dayआदित्य-यजनम् (āditya-yajanam) — the worship of the Sunचरेत् (caret) — let him performज्येष्ठ-भाद्रक-सौम्ये (jyeṣṭha-bhādraka-saumye) — in Jyeṣṭha and Bhādrapada, on a Wednesdayच (ca) — andद्वादश्याम् (dvādaśyām) — on the twelfth dayश्रवण-ऋक्षके (śravaṇa-ṛkṣake) — under the star Śravaṇa
३६ कृतं श्रीविष्णुयजनमिष्टसम्पत्करं विदुः । श्रावणे विष्णुयजनमिष्टारोग्यप्रदं भवेत् ॥
kṛtaṃ śrīviṣṇuyajanamiṣṭasampatkaraṃ viduḥ | śrāvaṇe viṣṇuyajanamiṣṭārogyapradaṃ bhavet ||
किया गया श्रीविष्णु का यजन इष्ट सम्पत्ति देने वाला जानना चाहिए। श्रावण में विष्णुयजन इष्ट आरोग्य देने वाला होता है।
worship of glorious Viṣṇu so performed, they know, brings desired prosperity. Worship of Viṣṇu in Śrāvaṇa grants desired health.
कृतम् (kṛtam) — performedश्री-विष्णु-यजनम् (śrī-viṣṇu-yajanam) — the worship of Śrī Viṣṇuइष्ट-सम्पत्-करम् (iṣṭa-sampat-karam) — bringing the prosperity one wishesविदुः (viduḥ) — they knowश्रावणे (śrāvaṇe) — in Śrāvaṇaविष्णु-यजनम् (viṣṇu-yajanam) — the worship of Viṣṇuइष्ट-आरोग्य-प्रदम् (iṣṭa-ārogya-pradam) — granting the health one wishesभवेत् (bhavet) — would be
३७ गवादीन्द्वादशानर्थान्साज्ञान्दत्त्वा तु यत्फलम् । तत्फलं समवाप्नोति द्वादश्यां विष्णुतर्पणात् ॥
gavādīndvādaśānarthānsājñāndattvā tu yatphalam | tatphalaṃ samavāpnoti dvādaśyāṃ viṣṇutarpaṇāt ||
गौ आदि बारह वस्तुओं को समझ-बूझकर देने से जो फल प्राप्त होता है, वही फल द्वादशी को विष्णु के तर्पण से प्राप्त होता है।
Whatever fruit is obtained by knowingly giving the twelve articles beginning with the cow, that very fruit one obtains by the satisfaction of Viṣṇu on the twelfth.
गो-आदीन् (go-ādīn) — cows and the restद्वादश (dvādaśa) — twelveअर्थान् (arthān) — goodsस-आज्ञान् (sa-ājñān) — with due formalityदत्त्वा (dattvā) — having givenतु (tu) — indeedयत् फलम् (yat phalam) — whatever fruitतत् फलम् (tat phalam) — that fruitसमवाप्नोति (samavāpnoti) — he wholly obtainsद्वादश्याम् (dvādaśyām) — on the twelfth dayविष्णु-तर्पणात् (viṣṇu-tarpaṇāt) — from the satisfying of Viṣṇu
३८ द्वादश्यां द्वादशान्विप्रान् विष्णोर्द्वादशनामतः । षोडशैरुपचारैश्च यजेत्तत्प्रीतिमाप्नुयात् ॥
dvādaśyāṃ dvādaśānviprān viṣṇordvādaśanāmataḥ | ṣoḍaśairupacāraiśca yajettatprītimāpnuyāt ||
द्वादशी को विष्णु के बारह नामों से बारह ब्राह्मणों का षोडशोपचार से पूजन करे, इससे उनकी प्रसन्नता प्राप्त होती है।
On the twelfth, one should worship twelve brahmins under the twelve names of Viṣṇu, with the sixteen offerings, and one obtains his pleasure.
द्वादश्याम् (dvādaśyām) — on the twelfth dayद्वादशान् (dvādaśān) — twelveविप्रान् (viprān) — brāhmaṇasविष्णोः (viṣṇoḥ) — of Viṣṇuद्वादश-नामतः (dvādaśa-nāmataḥ) — by the twelve namesषोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारैः (upacāraiḥ) — articles of serviceच (ca) — andयजेत् (yajet) — let him worshipतत्-प्रीतिम् (tat-prītim) — his favourआप्नुयात् (āpnuyāt) — he would obtain
३९ एवं च सर्वदेवानां तत्तद्द्वादशनामकैः । द्वादशब्रह्मयजनं तत्तत्प्रीतिकरं भवेत् ॥
evaṃ ca sarvadevānāṃ tattaddvādaśanāmakaiḥ | dvādaśabrahmayajanaṃ tattatprītikaraṃ bhavet ||
इसी प्रकार सभी देवताओं के उन-उन बारह नामों से बारह ब्राह्मणों का यजन उन-उन देवताओं को प्रसन्न करने वाला होता है।
Likewise, under the respective twelve names of all the gods, worship of twelve brahmins becomes pleasing to each of those deities.
एवम् (evam) — thusच (ca) — andसर्व-देवानाम् (sarva-devānām) — of all the godsतत्-तत्-द्वादश-नामकैः (tat-tat-dvādaśa-nāmakaiḥ) — by their respective twelve namesद्वादश-ब्रह्म-यजनम् (dvādaśa-brahma-yajanam) — the worship of twelve brāhmaṇasतत्-तत्-प्रीति-करम् (tat-tat-prīti-karam) — pleasing to each of themभवेत् (bhavet) — would be
४० कर्कटे सोमवारे च नवम्यां मृगशीर्षके । अम्बां यजेद् भूतिकामः सर्वभोगफलप्रदाम् ॥
karkaṭe somavāre ca navamyāṃ mṛgaśīrṣake | ambāṃ yajed bhūtikāmaḥ sarvabhogaphalapradām ||
कर्कराशिस्थ सूर्य में, सोमवार को, नवमी को, मृगशिरा नक्षत्र में, ऐश्वर्य के इच्छुक को सर्वभोगफलप्रदा अम्बा का पूजन करना चाहिए।
When the sun is in Karkaṭa, on Monday, on the ninth, in the Mṛgaśiras constellation, one who desires prosperity should worship the Mother, who grants the fruit of every enjoyment.
कर्कटे (karkaṭe) — when the sun is in Cancerसोम-वारे (soma-vāre) — on a Mondayच (ca) — andनवम्याम् (navamyām) — on the ninth dayमृगशीर्षके (mṛgaśīrṣake) — under the star Mṛgaśīrṣaअम्बाम् (ambām) — the Motherयजेत् (yajet) — let him worshipभूति-कामः (bhūti-kāmaḥ) — one desiring welfareसर्व-भोग-फल-प्रदाम् (sarva-bhoga-phala-pradām) — who grants the fruit of every enjoyment
४१ आश्वयुक्छुक्लनवमी सर्वाभीष्टफलप्रदा । आदिवारे चतुर्दश्यां कृष्णपक्षे विशेषतः ॥
āśvayukchuklanavamī sarvābhīṣṭaphalapradā | ādivāre caturdaśyāṃ kṛṣṇapakṣe viśeṣataḥ ||
आश्विन शुक्ल नवमी सब अभीष्ट फल देने वाली है। रविवार को, कृष्णपक्ष की चतुर्दशी को विशेष रूप से —
The ninth of the bright fortnight of Āśvina grants every desired fruit. On Sunday, on the fourteenth of the dark fortnight, especially —
आश्वयुक्-शुक्ल-नवमी (āśvayuk-śukla-navamī) — the ninth of the bright half of Āśvinaसर्व-अभीष्ट-फल-प्रदा (sarva-abhīṣṭa-phala-pradā) — grants every desired fruitआदि-वारे (ādi-vāre) — on Sundayचतुर्दश्याम् (caturdaśyām) — on the fourteenth dayकृष्ण-पक्षे (kṛṣṇa-pakṣe) — in the dark fortnightविशेषतः (viśeṣataḥ) — especially
४२ आर्द्रायां च महार्द्रायां शिवपूजा विशिष्यते । माघकृष्णचतुर्दश्यां सर्वाभीष्टफलप्रदा ॥
ārdrāyāṃ ca mahārdrāyāṃ śivapūjā viśiṣyate | māghakṛṣṇacaturdaśyāṃ sarvābhīṣṭaphalapradā ||
और आर्द्रा तथा महार्द्रा में शिवपूजा विशिष्ट होती है। माघ कृष्ण चतुर्दशी को की गई शिवपूजा सब अभीष्ट फल देने वाली है।
and in the Ārdrā or the Mahārdrā [conjunction], the worship of Śiva excels. [Done] on the fourteenth of the dark fortnight of Māgha, it grants every desired fruit.
आर्द्रायाम् (ārdrāyām) — under the star Ārdrāच (ca) — andमहा-आर्द्रायाम् (mahā-ārdrāyām) — on the great Ārdrāशिव-पूजा (śiva-pūjā) — the worship of Śivaविशिष्यते (viśiṣyate) — is preeminentमाघ-कृष्ण-चतुर्दश्याम् (māgha-kṛṣṇa-caturdaśyām) — on the fourteenth of the dark half of Māghaसर्व-अभीष्ट-फल-प्रदा (sarva-abhīṣṭa-phala-pradā) — it grants every desired fruit
४३ आयुष्करी मृत्युहरा सर्वसिद्धिकरी नृणाम् । ज्येष्ठमासे महार्द्रायां चतुर्दशीदिनेऽपि च ॥
āyuṣkarī mṛtyuharā sarvasiddhikarī nṛṇām | jyeṣṭhamāse mahārdrāyāṃ caturdaśīdine'pi ca ||
यह आयु देने वाली, मृत्यु को दूर करने वाली और मनुष्यों को सब सिद्धियाँ देने वाली है। ज्येष्ठ मास में महार्द्रा में तथा चतुर्दशी के दिन भी,
It gives longevity, removes death, and grants every accomplishment to men. In the month of Jyeṣṭha, in the Mahārdrā, and likewise on the day of the fourteenth,
आयुष्-करी (āyuṣ-karī) — life-prolongingमृत्यु-हरा (mṛtyu-harā) — removing deathसर्व-सिद्धि-करी (sarva-siddhi-karī) — accomplishing everythingनृणाम् (nṛṇām) — for menज्येष्ठ-मासे (jyeṣṭha-māse) — in the month of Jyeṣṭhaमहा-आर्द्रायाम् (mahā-ārdrāyām) — on the great Ārdrāचतुर्दशी-दिने (caturdaśī-dine) — on the fourteenth dayअपि च (api ca) — as well
४४ मार्गशीर्षार्द्रकायां वा षोडशैरुपचारकैः । तत्तन्मूर्तिशिवं पूज्य तस्य वै पाददर्शनम् ॥
mārgaśīrṣārdrakāyāṃ vā ṣoḍaśairupacārakaiḥ | tattanmūrtiśivaṃ pūjya tasya vai pādadarśanam ||
अथवा मार्गशीर्ष की आर्द्रा में, षोडशोपचार से उस-उस मूर्ति में शिव का पूजन करके उनके चरणों का दर्शन करना चाहिए —
or in the Ārdrā of Mārgaśīrṣa, having worshipped Śiva in whatever image with the sixteen offerings, one should behold the feet of that holy one —
मार्गशीर्ष-आर्द्रकायाम् (mārgaśīrṣa-ārdrakāyām) — on the Ārdrā of Mārgaśīrṣaवा (vā) — orषोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारकैः (upacārakaiḥ) — articles of serviceतत्-तत्-मूर्ति-शिवम् (tat-tat-mūrti-śivam) — Śiva in each of those formsपूज्य (pūjya) — having worshippedतस्य (tasya) — of himवै (vai) — indeedपाद-दर्शनम् (pāda-darśanam) — the sight of his feet
४५ शिवस्य यजनं ज्ञेयं भोगमोक्षप्रदं नृणाम् । वारादिदेवयजनं कार्तिके हि विशिष्यते ॥
śivasya yajanaṃ jñeyaṃ bhogamokṣapradaṃ nṛṇām | vārādidevayajanaṃ kārtike hi viśiṣyate ||
शिव का यजन मनुष्यों को भोग और मोक्ष देने वाला जानना चाहिए। वार आदि के अनुसार देवयजन कार्तिक मास में विशिष्ट होता है।
the worship of Śiva is to be known as granting enjoyment and release to men. Worship of the gods by vāra and the rest excels in Kārtika.
शिवस्य (śivasya) — of Śivaयजनम् (yajanam) — the worshipज्ञेयम् (jñeyam) — is to be known asभोग-मोक्ष-प्रदम् (bhoga-mokṣa-pradam) — granting enjoyment and liberationनृणाम् (nṛṇām) — to menवार-आदि-देव-यजनम् (vāra-ādi-deva-yajanam) — the worship of the gods on the weekdays and the restकार्तिके (kārtike) — in Kārttikaहि (hi) — indeedविशिष्यते (viśiṣyate) — is preeminent
४६ कार्तिके मासि सम्प्राप्ते सर्वान्देवान्यजेद् बुधः । दानेन तपसा होमैर्जपेन नियमेन च ॥
kārtike māsi samprāpte sarvāndevānyajed budhaḥ | dānena tapasā homairjapena niyamena ca ||
कार्तिक मास आने पर विद्वान् सभी देवताओं का पूजन दान, तप, होम, जप और नियम के द्वारा करे,
When the month of Kārtika has come, a wise man should worship all the gods, with giving, with austerity, with oblations, with recitation, and with observance,
कार्तिके मासि (kārtike māsi) — in the month of Kārttikaसम्प्राप्ते (samprāpte) — when it has comeसर्वान् देवान् (sarvān devān) — all the godsयजेत् (yajet) — let him worshipबुधः (budhaḥ) — the wise manदानेन (dānena) — by givingतपसा (tapasā) — by austerityहोमैः (homaiḥ) — by oblationsजपेन (japena) — by repetitionनियमेन (niyamena) — by observanceच (ca) — and
४७ षोडशैरुपचारैश्च प्रतिमाविप्रमन्त्रकैः । ब्राह्मणानां भोजनेन निष्कामार्तिहरो भवेत् ॥
ṣoḍaśairupacāraiśca pratimāvipramantrakaiḥ | brāhmaṇānāṃ bhojanena niṣkāmārtiharo bhavet ||
तथा सोलह उपचारों से, प्रतिमा, ब्राह्मण और मन्त्रों सहित करे। ब्राह्मणों के भोजन से निष्काम होकर वह दुःखहर्ता बनता है।
and with the sixteen offerings, with an image, brahmins and mantras. By the feeding of brahmins, being free of desire, he becomes one who removes distress.
षोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारैः (upacāraiḥ) — articles of serviceच (ca) — andप्रतिमा-विप्र-मन्त्रकैः (pratimā-vipra-mantrakaiḥ) — with image, brāhmaṇa and mantrasब्राह्मणानाम् (brāhmaṇānām) — of brāhmaṇasभोजनेन (bhojanena) — by the feedingनिष्काम-आर्ति-हरः (niṣkāma-ārti-haraḥ) — free from desire, he becomes a remover of distressभवेत् (bhavet) — he becomes
४८ कार्तिके देवयजनं सर्वभोगप्रदं भवेत् । व्याधीनां हरणं चैव भवेद्भूतग्रहक्षयः ॥
kārtike devayajanaṃ sarvabhogapradaṃ bhavet | vyādhīnāṃ haraṇaṃ caiva bhavedbhūtagrahakṣayaḥ ||
कार्तिक में देवयजन सब भोग देने वाला होता है; यह व्याधियों का हरण करने वाला और भूत-ग्रहों का नाशक भी होता है।
Worship of the gods in Kārtika grants every enjoyment; it removes diseases, and brings about the destruction of ghosts and malevolent planets.
कार्तिके (kārtike) — in Kārttikaदेव-यजनम् (deva-yajanam) — the worship of the godsसर्व-भोग-प्रदम् (sarva-bhoga-pradam) — granting every enjoymentभवेत् (bhavet) — becomesव्याधीनाम् (vyādhīnām) — of diseasesहरणम् (haraṇam) — the removalच एव (ca eva) — andभवेत् (bhavet) — there isभूत-ग्रह-क्षयः (bhūta-graha-kṣayaḥ) — the destruction of spirits and possessing powers
४९ कार्तिकादित्यवारेषु नृणामादित्यपूजनात् । तैलकार्पाससदानात्तु भवेत्कुष्ठादिसङ्क्षयः ॥
kārtikādityavāreṣu nṛṇāmādityapūjanāt | tailakārpāsasadānāttu bhavetkuṣṭhādisaṅkṣayaḥ ||
कार्तिक के रविवारों में मनुष्यों के आदित्य-पूजन तथा तेल-कपास के दान से कुष्ठ आदि का नाश होता है।
On the Sundays of Kārtika, by men's worship of the sun, and by the giving of oil and cotton, comes about the destruction of leprosy and the like.
कार्तिक-आदित्य-वारेषु (kārtika-āditya-vāreṣu) — on the Sundays of Kārttikaनृणाम् (nṛṇām) — for menआदित्य-पूजनात् (āditya-pūjanāt) — from the worship of the Sunतैल-कार्पास-सत्-दानात् (taila-kārpāsa-sat-dānāt) — from the good gift of oil and cottonतु (tu) — indeedभवेत् (bhavet) — there comes aboutकुष्ठ-आदि-सङ्क्षयः (kuṣṭha-ādi-saṅkṣayaḥ) — the destruction of leprosy and the rest
५० हरीतकीमरीचीनां वस्त्रक्षीरादिदानतः । ब्रह्मप्रतिष्ठया चैव क्षयरोगक्षयो भवेत् ॥
harītakīmarīcīnāṃ vastrakṣīrādidānataḥ | brahmapratiṣṭhayā caiva kṣayarogakṣayo bhavet ||
हरीतकी और मिर्च, वस्त्र-दूध आदि के दान से, तथा ब्रह्म-प्रतिष्ठा से क्षयरोग का नाश होता है।
By giving myrobalan and pepper, cloth, milk and the rest, and by the founding of [a place of] Vedic learning, the destruction of consumption comes about.
हरीतकी-मरीचीनाम् (harītakī-marīcīnām) — of myrobalan and pepperवस्त्र-क्षीर-आदि-दानतः (vastra-kṣīra-ādi-dānataḥ) — from the gift of cloth, milk and the restब्रह्म-प्रतिष्ठया (brahma-pratiṣṭhayā) — by the establishing of sacred learningच एव (ca eva) — andक्षय-रोग-क्षयः (kṣaya-roga-kṣayaḥ) — the destruction of consumptionभवेत् (bhavet) — comes about
५१ दीपसर्षपदानाच्च अपस्मारक्षयो भवेत् । कृत्तिकासोमवारेषु शिवस्य यजनं नृणाम् ॥
dīpasarṣapadānācca apasmārakṣayo bhavet | kṛttikāsomavāreṣu śivasya yajanaṃ nṛṇām ||
दीप और सरसों के दान से मिरगी का नाश होता है। कृत्तिकायुक्त सोमवारों में मनुष्यों का शिव-यजन —
By giving a lamp and mustard, the destruction of epilepsy comes about. On the Mondays of the Kṛttikā [conjunction], men's worship of Śiva —
दीप-सर्षप-दानात् (dīpa-sarṣapa-dānāt) — from the gift of lamps and mustardच (ca) — andअपस्मार-क्षयः (apasmāra-kṣayaḥ) — the destruction of epilepsyभवेत् (bhavet) — comes aboutकृत्तिका-सोम-वारेषु (kṛttikā-soma-vāreṣu) — on Mondays under Kṛttikāशिवस्य (śivasya) — of Śivaयजनम् (yajanam) — the worshipनृणाम् (nṛṇām) — of men
५२ महादारिद्र्यशमनं सर्वसम्पत्करं भवेत् । गृहक्षेत्रादिदानाच्च गृहोपकरणादिना ॥
mahādāridryaśamanaṃ sarvasampatkaraṃ bhavet | gṛhakṣetrādidānācca gṛhopakaraṇādinā ||
महान् दरिद्रता का शमन करने वाला और सब सम्पत्ति देने वाला होता है — तथा गृह-क्षेत्र आदि के दान और गृहोपकरण आदि के दान से भी।
becomes the pacifying of great poverty and the bringer of every prosperity — and likewise by the gift of a house, land and the rest, and of household implements and the rest.
महा-दारिद्र्य-शमनम् (mahā-dāridrya-śamanam) — the quelling of great povertyसर्व-सम्पत्-करम् (sarva-sampat-karam) — bringing every prosperityभवेत् (bhavet) — it becomesगृह-क्षेत्र-आदि-दानात् (gṛha-kṣetra-ādi-dānāt) — from the gift of house, field and the restच (ca) — andगृह-उपकरण-आदिना (gṛha-upakaraṇa-ādinā) — with household implements and the rest
५३ कृत्तिकाभौमवारेषु स्कन्दस्य यजनान्नृणाम् । दीपघण्टादिदानाद्वै वाक्सिद्धिरचिराद्भवेत् ॥
kṛttikābhaumavāreṣu skandasya yajanānnṛṇām | dīpaghaṇṭādidānādvai vāksiddhiracirādbhavet ||
कृत्तिकायुक्त मंगलवारों में मनुष्यों के स्कन्द-यजन तथा दीप-घण्टा आदि के दान से शीघ्र ही वाक्सिद्धि प्राप्त होती है।
On the Tuesdays of the Kṛttikā [conjunction], by men's worship of Skanda, and by the gift of a lamp, a bell and the rest, mastery of speech comes about swiftly.
कृत्तिका-भौम-वारेषु (kṛttikā-bhauma-vāreṣu) — on Tuesdays under Kṛttikāस्कन्दस्य (skandasya) — of Skandaयजनात् (yajanāt) — from the worshipनृणाम् (nṛṇām) — of menदीप-घण्टा-आदि-दानात् (dīpa-ghaṇṭā-ādi-dānāt) — from the gift of lamps, bells and the restवै (vai) — indeedवाक्-सिद्धिः (vāk-siddhiḥ) — mastery of speechअचिरात् (acirāt) — before longभवेत् (bhavet) — comes about
५४ कृत्तिकासौम्यवारेषु विष्णोवैं यजनं नृणाम् । दध्योदनस्य दानं च सत्सन्तानकरं भवेत् ॥
kṛttikāsaumyavāreṣu viṣṇovaiṃ yajanaṃ nṛṇām | dadhyodanasya dānaṃ ca satsantānakaraṃ bhavet ||
कृत्तिकायुक्त बुधवारों में मनुष्यों का विष्णु-यजन तथा दही-भात का दान उत्तम सन्तान देने वाला होता है।
On the Wednesdays of the Kṛttikā [conjunction], men's worship of Viṣṇu, and the giving of curd-rice, becomes the bringer of good offspring.
कृत्तिका-सौम्य-वारेषु (kṛttikā-saumya-vāreṣu) — on Wednesdays under Kṛttikāविष्णोः (viṣṇoḥ) — of Viṣṇuवै (vai) — indeedयजनम् (yajanam) — the worshipनृणाम् (nṛṇām) — of menदधि-ओदनस्य (dadhi-odanasya) — of curd-riceदानम् (dānam) — the giftच (ca) — andसत्-सन्तान-करम् (sat-santāna-karam) — giving good offspringभवेत् (bhavet) — becomes
५५ कृत्तिकागुरुवारेषु ब्रह्मणो यजनाद्धनैः । मधुस्वर्णाज्यदानेन भोगवृद्धिर्भवेन्नृणाम् ॥
kṛttikāguruvāreṣu brahmaṇo yajanāddhanaiḥ | madhusvarṇājyadānena bhogavṛddhirbhavennṛṇām ||
कृत्तिकायुक्त गुरुवारों में धन से ब्रह्मा के यजन तथा मधु-स्वर्ण-घृत के दान से मनुष्यों के भोग की वृद्धि होती है।
On the Thursdays of the Kṛttikā [conjunction], by the worship of Brahmā with wealth, and by the giving of honey, gold and ghee, men's enjoyment increases.
कृत्तिका-गुरु-वारेषु (kṛttikā-guru-vāreṣu) — on Thursdays under Kṛttikāब्रह्मणः (brahmaṇaḥ) — of Brahmāयजनात् (yajanāt) — from the worshipधनैः (dhanaiḥ) — with wealthमधु-स्वर्ण-आज्य-दानेन (madhu-svarṇa-ājya-dānena) — by the gift of honey, gold and gheeभोग-वृद्धिः (bhoga-vṛddhiḥ) — increase of enjoymentभवेत् (bhavet) — comes aboutनृणाम् (nṛṇām) — for men
५६ कृत्तिकाशुक्रवारेषु गजतुण्डस्य याजनात् । गन्धपुष्पान्नदानेन भोगवृद्धिर्भवेन्नृणाम् ॥
kṛttikāśukravāreṣu gajatuṇḍasya yājanāt | gandhapuṣpānnadānena bhogavṛddhirbhavennṛṇām ||
कृत्तिकायुक्त शुक्रवारों में गजतुण्ड (गणेश) के यजन तथा गन्ध-पुष्प-अन्न के दान से मनुष्यों के भोग की वृद्धि होती है।
On the Fridays of the Kṛttikā [conjunction], by the worship of the elephant-faced one, and by the giving of fragrance, flowers and food, men's enjoyment increases.
कृत्तिका-शुक्र-वारेषु (kṛttikā-śukra-vāreṣu) — on Fridays under Kṛttikāगज-तुण्डस्य (gaja-tuṇḍasya) — of the elephant-trunked oneयाजनात् (yājanāt) — from the worshipगन्ध-पुष्प-अन्न-दानेन (gandha-puṣpa-anna-dānena) — by the gift of perfume, flowers and foodभोग-वृद्धिः (bhoga-vṛddhiḥ) — increase of enjoymentभवेत् (bhavet) — comes aboutनृणाम् (nṛṇām) — for men
५७ वन्ध्या सुपुत्रं लभते स्वर्णरौप्यादिदानतः । कृत्तिकाशनिवारेषु दिक्पालानां च वन्दनम् ॥
vandhyā suputraṃ labhate svarṇaraupyādidānataḥ | kṛttikāśanivāreṣu dikpālānāṃ ca vandanam ||
स्वर्ण-रौप्य आदि के दान से बाँझ स्त्री भी सुपुत्र पाती है। कृत्तिकायुक्त शनिवारों में दिक्पालों की वन्दना —
A barren woman obtains a good son by giving gold, silver and the rest. On the Saturdays of the Kṛttikā [conjunction], the honouring of the guardians of the quarters —
वन्ध्या (vandhyā) — a barren womanसु-पुत्रम् (su-putram) — a good sonलभते (labhate) — obtainsस्वर्ण-रौप्य-आदि-दानतः (svarṇa-raupya-ādi-dānataḥ) — by the gift of gold, silver and the restकृत्तिका-शनि-वारेषु (kṛttikā-śani-vāreṣu) — on Saturdays under Kṛttikāदिक्-पालानाम् (dik-pālānām) — of the guardians of the quartersच (ca) — andवन्दनम् (vandanam) — the salutation
५८ दिग्गजानां च नागानां सेतुपानां च पूजनम् । त्र्यम्बकस्य च रुद्रस्य विष्णोः पापहरस्य च ॥
diggajānāṃ ca nāgānāṃ setupānāṃ ca pūjanam | tryambakasya ca rudrasya viṣṇoḥ pāpaharasya ca ||
और दिग्गजों, नागों, सेतुपालों का पूजन, तथा त्र्यम्बक रुद्र और पापहारी विष्णु का पूजन —
and the worship of the elephants of the quarters, of the serpents, of the guardians of the bridge, and of three-eyed Rudra and of Viṣṇu the remover of sin —
दिक्-गजानाम् (dik-gajānām) — of the elephants of the quartersच (ca) — andनागानाम् (nāgānām) — of the serpentsसेतुपानाम् (setupānām) — of the guardians of the boundsच (ca) — andपूजनम् (pūjanam) — the worshipत्र्यम्बकस्य (tryambakasya) — of the three-eyed oneच (ca) — andरुद्रस्य (rudrasya) — of Rudraविष्णोः (viṣṇoḥ) — of Viṣṇuपाप-हरस्य (pāpa-harasya) — the remover of sinच (ca) — and
५९ ज्ञानदं ब्रह्मणश्चैव धन्वन्तर्यश्विनोस्तथा । रोगापमृत्युहरणं तत्कालव्याधिशान्तिदम् ॥
jñānadaṃ brahmaṇaścaiva dhanvantaryaśvinostathā | rogāpamṛtyuharaṇaṃ tatkālavyādhiśāntidam ||
और उसी प्रकार ब्रह्मा, धन्वन्तरि तथा दोनों अश्विनीकुमारों का पूजन — यह ज्ञान देने वाला, रोग और अपमृत्यु का हरण करने वाला, तथा तत्काल व्याधि की शान्ति देने वाला है।
and, likewise, of Brahmā, of Dhanvantari, and of the two Aśvins — this grants knowledge, removes disease and untimely death, and gives immediate pacifying of ailments.
ज्ञान-दम् (jñāna-dam) — giving knowledgeब्रह्मणः (brahmaṇaḥ) — of Brahmāच एव (ca eva) — andधन्वन्तरि-अश्विनोः (dhanvantari-aśvinoḥ) — of Dhanvantari and the Aśvinsतथा (tathā) — likewiseरोग-अपमृत्यु-हरणम् (roga-apamṛtyu-haraṇam) — removing disease and untimely deathतत्-काल-व्याधि-शान्ति-दम् (tat-kāla-vyādhi-śānti-dam) — quelling the illness of that season
६० लवणायसतैलानां माषादीनां च दानतः । त्रिकटुफलगन्धानां जलादीनां च दानतः ॥
lavaṇāyasatailānāṃ māṣādīnāṃ ca dānataḥ | trikaṭuphalagandhānāṃ jalādīnāṃ ca dānataḥ ||
नमक, लोहा, तेल, उड़द आदि के दान से, तथा त्रिकटु, फल, गन्ध-द्रव्य और जल आदि के दान से —
By giving salt, iron and oil, black gram and the rest, and by giving the three pungents, fruit, fragrant substances, and water and the rest —
लवण-अयस्-तैलानाम् (lavaṇa-ayas-tailānām) — of salt, iron and oilमाष-आदीनाम् (māṣa-ādīnām) — of black gram and the restच (ca) — andदानतः (dānataḥ) — from the givingत्रिकटु-फल-गन्धानाम् (trikaṭu-phala-gandhānām) — of the three pungents, fruits and perfumesजल-आदीनाम् (jala-ādīnām) — of water and the restच (ca) — andदानतः (dānataḥ) — from the giving
६१ द्रवाणां कठिनानां च प्रस्थेन पलमानतः । स्वर्गप्राप्तिर्धनुर्मासे ह्युषःकाले च पूजनम् ॥
dravāṇāṃ kaṭhinānāṃ ca prasthena palamānataḥ | svargaprāptirdhanurmāse hyuṣaḥkāle ca pūjanam ||
द्रव पदार्थों का प्रस्थ से और ठोस पदार्थों का पल से मान करके दान देने से स्वर्ग की प्राप्ति होती है। धनुमास में उषःकाल में पूजन,
of liquids by the prastha measure and of solids by the pala measure — [comes] the attainment of heaven. In the month of Dhanus, worship at the hour of dawn,
द्रवाणाम् (dravāṇām) — of liquidsकठिनानाम् (kaṭhinānām) — of solidsच (ca) — andप्रस्थेन (prasthena) — by the prasthaपल-मानतः (pala-mānataḥ) — by the pala measureस्वर्ग-प्राप्तिः (svarga-prāptiḥ) — the attainment of heavenधनुः-मासे (dhanuḥ-māse) — in the month of Sagittariusहि (hi) — indeedउषः-काले (uṣaḥ-kāle) — at dawnच (ca) — andपूजनम् (pūjanam) — the worship
६२ शिवादीनां च सर्वेषां क्रमाद्धै सर्वसिद्धये । शाल्यन्नस्य हविष्यस्य नैवेद्यं शस्तमुच्यते ॥
śivādīnāṃ ca sarveṣāṃ kramāddhai sarvasiddhaye | śālyannasya haviṣyasya naivedyaṃ śastamucyate ||
शिव आदि सबका क्रमशः पूजन सब सिद्धियों के लिए होता है; शालि चावल के हविष्य का नैवेद्य श्रेष्ठ कहा गया है।
of Śiva and all the rest in due order, is for the accomplishment of everything; a food-offering of śāli-rice, of hallowed food, is called excellent.
शिव-आदीनाम् (śiva-ādīnām) — of Śiva and the restच (ca) — andसर्वेषाम् (sarveṣām) — of allक्रमात् (kramāt) — in orderहि (hi) — indeedसर्व-सिद्धये (sarva-siddhaye) — for the accomplishing of everythingशालि-अन्नस्य (śāli-annasya) — of rice foodहविष्यस्य (haviṣyasya) — of the pure oblation-foodनैवेद्यम् (naivedyam) — the offeringशस्तम् (śastam) — commendedउच्यते (ucyate) — is said to be
६३ विविधान्नस्य नैवेद्यं धनुर्मासे विशिष्यते । मार्गशीर्षेऽन्नदस्यैव सर्वमिष्टफलं भवेत् ॥
vividhānnasya naivedyaṃ dhanurmāse viśiṣyate | mārgaśīrṣe'nnadasyaiva sarvamiṣṭaphalaṃ bhavet ||
धनुमास में विविध अन्नों का नैवेद्य विशिष्ट होता है। मार्गशीर्ष में अन्नदाता को ही सब इष्ट फल की प्राप्ति होती है —
A food-offering of various grains excels in the month of Dhanus. In Mārgaśīrṣa, for one who gives food alone, every desired fruit comes about —
विविध-अन्नस्य (vividha-annasya) — of varied foodनैवेद्यम् (naivedyam) — the offeringधनुः-मासे (dhanuḥ-māse) — in the month of Sagittariusविशिष्यते (viśiṣyate) — is preeminentमार्गशीर्षे (mārgaśīrṣe) — in Mārgaśīrṣaअन्न-दस्य (anna-dasya) — of the giver of foodएव (eva) — indeedसर्वम् (sarvam) — allइष्ट-फलम् (iṣṭa-phalam) — the desired fruitभवेत् (bhavet) — comes about
६४ पापक्षयं चेष्टसिद्धिं चारोग्यं धर्ममेव च । सम्यग्वेदपरिज्ञानं सदनुष्ठानमेव च ॥
pāpakṣayaṃ ceṣṭasiddhiṃ cārogyaṃ dharmameva ca | samyagvedaparijñānaṃ sadanuṣṭhānameva ca ||
पाप का क्षय, इष्ट की सिद्धि, आरोग्य और धर्म; वेद का सम्यक् ज्ञान और सत् अनुष्ठान,
the destruction of sin, the accomplishment of one's desire, health, and dharma; complete knowledge of the Veda, and constant [good] practice,
पाप-क्षयम् (pāpa-kṣayam) — the destruction of sinच (ca) — andइष्ट-सिद्धिम् (iṣṭa-siddhim) — the attainment of what is wishedच (ca) — andआरोग्यम् (ārogyam) — healthधर्मम् (dharmam) — righteousnessएव च (eva ca) — as wellसम्यक्-वेद-परिज्ञानम् (samyak-veda-parijñānam) — right and full knowledge of the Vedaसत्-अनुष्ठानम् (sat-anuṣṭhānam) — good practiceएव च (eva ca) — as well
६५ इहामुत्र महाभोगानन्ते योगं च शाश्वतम् । वेदान्तज्ञानसिद्धिं च मार्गशीर्षान्नदो लभेत् ॥
ihāmutra mahābhogānante yogaṃ ca śāśvatam | vedāntajñānasiddhiṃ ca mārgaśīrṣānnado labhet ||
इहलोक-परलोक में महान् भोग, और अन्त में शाश्वत योग, तथा वेदान्त-ज्ञान की सिद्धि — मार्गशीर्ष में अन्नदाता इन सबको पाता है।
great enjoyments here and hereafter, and at the end, everlasting union [with the Supreme], and the accomplishment of Vedāntic knowledge — the giver of food in Mārgaśīrṣa obtains [all this].
इह (iha) — hereअमुत्र (amutra) — hereafterमहा-भोगान् (mahā-bhogān) — great enjoymentsअन्ते (ante) — at the endयोगम् (yogam) — unionच (ca) — andशाश्वतम् (śāśvatam) — everlastingवेदान्त-ज्ञान-सिद्धिम् (vedānta-jñāna-siddhim) — the attainment of Vedāntic knowledgeच (ca) — andमार्गशीर्ष-अन्न-दः (mārgaśīrṣa-anna-daḥ) — the giver of food in Mārgaśīrṣaलभेत् (labhet) — obtains
६६ मार्गशीर्षे ह्युषःकाले दिनत्रयमथापि वा । यजेद् देवान्भोगकामो नाधनुर्मासिको भवेत् ॥
mārgaśīrṣe hyuṣaḥkāle dinatrayamathāpi vā | yajed devānbhogakāmo nādhanurmāsiko bhavet ||
मार्गशीर्ष में उषःकाल में कम-से-कम तीन दिन भी भोगकामी देवताओं का पूजन करे; धनुमास से रहित न रहे।
In Mārgaśīrṣa, at dawn, for at least three days, one who desires enjoyment should worship the gods; one should not fail to observe the month of Dhanus.
मार्गशीर्षे (mārgaśīrṣe) — in Mārgaśīrṣaहि (hi) — indeedउषः-काले (uṣaḥ-kāle) — at dawnदिन-त्रयम् (dina-trayam) — for three daysअथ अपि वा (atha api vā) — or elseयजेत् (yajet) — let him worshipदेवान् (devān) — the godsभोग-कामः (bhoga-kāmaḥ) — one desiring enjoymentन (na) — notधनुः-मासिकः (dhanuḥ-māsikaḥ) — confined to the month of Sagittariusभवेत् (bhavet) — he would be
६७ यावत्सङ्क्रवकालं तु धनुर्मासो विधीयते । धनुर्मासे निराहारो मासमात्रं जितेन्द्रियः ॥
yāvatsaṅkravakālaṃ tu dhanurmāso vidhīyate | dhanurmāse nirāhāro māsamātraṃ jitendriyaḥ ||
जितने समय तक संक्रान्ति-काल रहता है, उतना ही धनुमास विहित है। धनुमास में जितेन्द्रिय होकर मासभर निराहार रहते हुए,
For as long as the transit-time [into Makara] lasts, the month of Dhanus is prescribed. In the month of Dhanus, fasting for the whole month, with senses conquered,
यावत् (yāvat) — as long asसङ्क्रम-कालम् (saṅkrama-kālam) — the time of the sun’s passageतु (tu) — indeedधनुः-मासः (dhanuḥ-māsaḥ) — the Sagittarius monthविधीयते (vidhīyate) — is prescribedधनुः-मासे (dhanuḥ-māse) — in that monthनिराहारः (nirāhāraḥ) — fastingमास-मात्रम् (māsa-mātram) — for a whole monthजित-इन्द्रियः (jita-indriyaḥ) — with senses conquered
६८ आमध्याह्नं जपेद् विप्रो गायत्रीं वेदमातरम् । पञ्चाक्षरादिकान्मन्त्रान्पश्चादासुप्तिकं जपेत् ॥
āmadhyāhnaṃ japed vipro gāyatrīṃ vedamātaram | pañcākṣarādikānmantrānpaścādāsuptikaṃ japet ||
मध्याह्न तक विप्र वेदमाता गायत्री का जप करे; उसके बाद सोने तक पंचाक्षर आदि मन्त्रों का जप करे।
a brahmin should recite the Gāyatrī, the mother of the Vedas, until midday; afterward, until sleep, he should recite the five-syllabled and the other mantras.
आ-मध्य-आह्नम् (ā-madhya-āhnam) — until middayजपेत् (japet) — let him repeatविप्रः (vipraḥ) — the brāhmaṇaगायत्रीम् (gāyatrīm) — the Gāyatrīवेद-मातरम् (veda-mātaram) — the mother of the Vedaपञ्च-अक्षर-आदिकान् (pañca-akṣara-ādikān) — the five-syllabled and otherमन्त्रान् (mantrān) — mantrasपश्चात् (paścāt) — afterwardsआ-सुप्तिकम् (ā-suptikam) — until he sleepsजपेत् (japet) — let him repeat
६९ ज्ञानं लब्ध्वा च देहान्ते विप्रो मुक्तिमवाप्नुयात् । अन्येषां नरनारीणां त्रिःस्नानेन जपेन च ॥
jñānaṃ labdhvā ca dehānte vipro muktimavāpnuyāt | anyeṣāṃ naranārīṇāṃ triḥsnānena japena ca ||
ज्ञान प्राप्त करके देहान्त में विप्र मुक्ति पाता है। अन्य नर-नारियों के लिए त्रिकाल स्नान और जप से,
Having obtained knowledge, at the end of the body a brahmin obtains release. For other men and women, by threefold bathing and by recitation,
ज्ञानम् (jñānam) — knowledgeलब्ध्वा (labdhvā) — having gainedच (ca) — andदेह-अन्ते (deha-ante) — at the end of the bodyविप्रः (vipraḥ) — the brāhmaṇaमुक्तिम् (muktim) — liberationअवाप्नुयात् (avāpnuyāt) — would attainअन्येषाम् (anyeṣām) — of the othersनर-नारीणाम् (nara-nārīṇām) — of men and womenत्रिः-स्नानेन (triḥ-snānena) — by bathing thriceजपेन (japena) — by repetitionच (ca) — and
७० सदा पञ्चाक्षरस्यैव विशुद्धं ज्ञानमाप्यते । इष्टमन्त्रान्सदा जप्त्वा महापापक्षयं लभेत् ॥
sadā pañcākṣarasyaiva viśuddhaṃ jñānamāpyate | iṣṭamantrānsadā japtvā mahāpāpakṣayaṃ labhet ||
सदा पंचाक्षर के जप से ही विशुद्ध ज्ञान प्राप्त होता है। इष्ट मन्त्रों का सदा जप करते हुए महापापों का क्षय प्राप्त होता है।
always of the five-syllabled [mantra] alone, pure knowledge is obtained. Always reciting one's chosen mantras, one obtains the destruction of great sins.
सदा (sadā) — alwaysपञ्च-अक्षरस्य (pañca-akṣarasya) — of the five-syllabled mantraएव (eva) — aloneविशुद्धम् (viśuddham) — wholly pureज्ञानम् (jñānam) — knowledgeआप्यते (āpyate) — is obtainedइष्ट-मन्त्रान् (iṣṭa-mantrān) — the mantras of one’s chosen deityसदा (sadā) — alwaysजप्त्वा (japtvā) — having repeatedमहा-पाप-क्षयम् (mahā-pāpa-kṣayam) — the destruction of grave sinलभेत् (labhet) — one obtains
७१ धनुर्मासे विशेषेण महानैवेद्यमाचरेत् । शालितण्डुलभारेण मरीचप्रस्थकेन च ॥
dhanurmāse viśeṣeṇa mahānaivedyamācaret | śālitaṇḍulabhāreṇa marīcaprasthakena ca ||
धनुमास में विशेष रूप से महानैवेद्य करना चाहिए, शालि चावल के एक भार से, तथा मिर्च के एक प्रस्थ से,
In the month of Dhanus, one should especially perform the great food-offering, with a bhāra of śāli rice, and a prastha of pepper,
धनुः-मासे (dhanuḥ-māse) — in the month of Sagittariusविशेषेण (viśeṣeṇa) — especiallyमहा-नैवेद्यम् (mahā-naivedyam) — the great food offeringआचरेत् (ācaret) — let him performशालि-तण्डुल-भारेण (śāli-taṇḍula-bhāreṇa) — with a bhāra of rice grainsमरीच-प्रस्थकेन (marīca-prasthakena) — with a prastha of pepperच (ca) — and
७२ गणनाद् द्वादशं सर्वं मध्वाज्यकुडवेन हि । द्रोणयुक्तेन मुद्गेन द्वादशव्यञ्जनेन च ॥
gaṇanād dvādaśaṃ sarvaṃ madhvājyakuḍavena hi | droṇayuktena mudgena dvādaśavyañjanena ca ||
गिनती से बारह-बारह सब वस्तुएँ, मधु और घृत के एक-एक कुडव से, एक द्रोण मूँग से, तथा बारह प्रकार के व्यंजनों से,
twelve of everything by count, with a kuḍava each of honey and ghee, with a droṇa of green gram, and with twelve kinds of curry,
गणनात् (gaṇanāt) — by countद्वादशम् (dvādaśam) — twelveसर्वम् (sarvam) — all of itमधु-आज्य-कुडवेन (madhu-ājya-kuḍavena) — with a kuḍava of honey and gheeहि (hi) — indeedद्रोण-युक्तेन (droṇa-yuktena) — with a droṇaमुद्गेन (mudgena) — of green gramद्वादश-व्यञ्जनेन (dvādaśa-vyañjanena) — with twelve savoury dishesच (ca) — and
७३ घृतपक्वैरपूपैश्च मोदकैः शालिकादिभिः । द्वादशैश्च दधिक्षीरैर्द्वादशप्रस्थकेन च ॥
ghṛtapakvairapūpaiśca modakaiḥ śālikādibhiḥ | dvādaśaiśca dadhikṣīrairdvādaśaprasthakena ca ||
घी में पके पूओं और शालि आदि से बने मोदकों से, बारह प्रस्थ दही-दूध से,
with ghee-cooked cakes, and sweets made of śāli-rice and the rest, with twelve [portions] of curd and milk, and with twelve prasthas [of them],
घृत-पक्वैः (ghṛta-pakvaiḥ) — fried in gheeअपूपैः (apūpaiḥ) — with cakesच (ca) — andमोदकैः (modakaiḥ) — with sweetmeatsशालिक-आदिभिः (śālika-ādibhiḥ) — of rice and the restद्वादशैः (dvādaśaiḥ) — twelveच (ca) — andदधि-क्षीरैः (dadhi-kṣīraiḥ) — with curds and milkद्वादश-प्रस्थकेन (dvādaśa-prasthakena) — by twelve prasthasच (ca) — and
७४ नारिकेलफलादीनां तथा गणनया सह । द्वादशक्रमुकैर्युक्तं षट्त्रिंशत्पत्रकैर्युतम् ॥
nārikelaphalādīnāṃ tathā gaṇanayā saha | dvādaśakramukairyuktaṃ ṣaṭtriṃśatpatrakairyutam ||
और नारियल आदि फलों से भी गणना सहित; बारह सुपारियों से युक्त, छत्तीस पत्तों से युक्त,
and of coconuts and the other fruits, likewise by count; joined with twelve areca nuts, and furnished with thirty-six [betel] leaves,
नारिकेल-फल-आदीनाम् (nārikela-phala-ādīnām) — of coconuts and other fruitsतथा (tathā) — likewiseगणनया सह (gaṇanayā saha) — together with the countद्वादश-क्रमुकैः (dvādaśa-kramukaiḥ) — with twelve areca nutsयुक्तम् (yuktam) — joinedषट्त्रिंशत्-पत्रकैः (ṣaṭtriṃśat-patrakaiḥ) — with thirty-six betel leavesयुतम् (yutam) — furnished
७५ कर्पूरखुरचूर्णेन पञ्चसौगन्धिकैर्युतम् । ताम्बूलयुक्तं तु यदा महानैवेद्यलक्षणम् ॥
karpūrakhuracūrṇena pañcasaugandhikairyutam | tāmbūlayuktaṃ tu yadā mahānaivedyalakṣaṇam ||
कर्पूर और कत्थे के चूर्ण से, पाँच सुगन्धित द्रव्यों से युक्त; ताम्बूल सहित होने पर यही महानैवेद्य का लक्षण है।
with camphor and catechu powder, joined with the five fragrant substances — when furnished with betel, this then is the mark of the great food-offering.
कर्पूर-खुर-चूर्णेन (karpūra-khura-cūrṇena) — with camphor and khura powderपञ्च-सौगन्धिकैः (pañca-saugandhikaiḥ) — with the five fragrancesयुतम् (yutam) — furnishedताम्बूल-युक्तम् (tāmbūla-yuktam) — joined with betelतु (tu) — indeedयदा (yadā) — whenमहा-नैवेद्य-लक्षणम् (mahā-naivedya-lakṣaṇam) — such is the mark of the great offering
७६ महानैवेद्यमेतद्धै देवतार्पणपूर्वकम् । वर्णानुक्रमपूर्वेण तद्भक्तेभ्यः प्रदापयेत् ॥
mahānaivedyametaddhai devatārpaṇapūrvakam | varṇānukramapūrveṇa tadbhaktebhyaḥ pradāpayet ||
इस महानैवेद्य को देवतार्पण करने के बाद वर्णानुक्रम से उस देवता के भक्तों को दे देना चाहिए।
This great food-offering, after being offered to the deity, should then be given, in order of varṇa, to that deity's devotees.
महा-नैवेद्यम् (mahā-naivedyam) — the great offeringएतत् (etat) — thisहि (hi) — indeedदेवता-अर्पण-पूर्वकम् (devatā-arpaṇa-pūrvakam) — first offered to the deityवर्ण-अनुक्रम-पूर्वेण (varṇa-anukrama-pūrveṇa) — in the order of the classesतत्-भक्तेभ्यः (tat-bhaktebhyaḥ) — to his devoteesप्रदापयेत् (pradāpayet) — let him have it given
७७ एवं चौदननैवेद्याद्भूमौ राष्ट्रपतिर्भवेत् । महानैवेद्यदानेन नरः स्वर्गमवाप्नुयात् ॥
evaṃ caudananaivedyādbhūmau rāṣṭrapatirbhavet | mahānaivedyadānena naraḥ svargamavāpnuyāt ||
इस प्रकार भात के नैवेद्य से मनुष्य पृथ्वी पर राष्ट्रपति होता है; महानैवेद्य के दान से मनुष्य स्वर्ग प्राप्त करता है।
Thus, by a rice food-offering, one becomes a lord of a realm on earth; by the giving of the great food-offering, a man obtains heaven.
एवम् (evam) — thusच (ca) — andओदन-नैवेद्यात् (odana-naivedyāt) — from an offering of cooked riceभूमौ (bhūmau) — on earthराष्ट्र-पतिः (rāṣṭra-patiḥ) — lord of a realmभवेत् (bhavet) — he becomesमहा-नैवेद्य-दानेन (mahā-naivedya-dānena) — by the gift of the great offeringनरः (naraḥ) — a manस्वर्गम् (svargam) — heavenअवाप्नुयात् (avāpnuyāt) — would attain
७८ महानैवेद्यदानेन सहस्रेण द्विजर्षभाः । सत्यलोकं च तल्लोके पूर्णमायुरवाप्नुयात् ॥
mahānaivedyadānena sahasreṇa dvijarṣabhāḥ | satyalokaṃ ca talloke pūrṇamāyuravāpnuyāt ||
हे द्विजश्रेष्ठो, सहस्र महानैवेद्यों के दान से मनुष्य सत्यलोक तथा उस लोक में पूर्णायु प्राप्त करता है।
By a thousand [such] great food-offerings, O bulls among the twice-born, one obtains Satyaloka, and full lifespan in that world.
महा-नैवेद्य-दानेन (mahā-naivedya-dānena) — by the gift of the great offeringसहस्रेण (sahasreṇa) — a thousand timesद्विज-ऋषभाः (dvija-ṛṣabhāḥ) — O bulls among the twice-bornसत्य-लोकम् (satya-lokam) — Satyalokaच (ca) — andतत्-लोके (tat-loke) — in that worldपूर्णम् आयुः (pūrṇam āyuḥ) — a full lifespanअवाप्नुयात् (avāpnuyāt) — he would attain
७९ सहस्राणां च त्रिंशत्या महानैवेद्यदानतः । तदूर्ध्वलोकमाप्यैव न पुनर्जन्मभाग्भवेत् ॥
sahasrāṇāṃ ca triṃśatyā mahānaivedyadānataḥ | tadūrdhvalokamāpyaiva na punarjanmabhāgbhavet ||
तीस हजार महानैवेद्यों के दान से उससे ऊपर के लोक को प्राप्त कर मनुष्य पुनर्जन्म का भागी नहीं होता।
By the giving of thirty thousand great food-offerings, having obtained the world above that, one does not become subject to rebirth again.
सहस्राणाम् (sahasrāṇām) — of thousandsच (ca) — andत्रिंशत्या (triṃśatyā) — by thirtyमहा-नैवेद्य-दानतः (mahā-naivedya-dānataḥ) — from the gift of the great offeringतत्-ऊर्ध्व-लोकम् (tat-ūrdhva-lokam) — the world above thatआप्य (āpya) — having reachedएव (eva) — indeedन (na) — notपुनः-जन्म-भाक् (punaḥ-janma-bhāk) — subject to rebirthभवेत् (bhavet) — he becomes
८० सहस्राणां च षट्त्रिंशज्जन्मनैवेद्यमीरितम् । तावन्नैवेद्यदानं तु महापूर्णं तदुच्यते ॥
sahasrāṇāṃ ca ṣaṭtriṃśajjanmanaivedyamīritam | tāvannaivedyadānaṃ tu mahāpūrṇaṃ taducyate ||
छत्तीस हजार को जन्मनैवेद्य कहा गया है; उतने नैवेद्यों का दान महापूर्ण कहलाता है।
Thirty-six thousand is declared as the birth-offering; the giving of that many food-offerings is called the great-full one.
सहस्राणाम् (sahasrāṇām) — of thousandsच (ca) — andषट्त्रिंशत् (ṣaṭtriṃśat) — thirty-sixजन्म-नैवेद्यम् (janma-naivedyam) — the birth-offeringईरितम् (īritam) — is declaredतावत् (tāvat) — that muchनैवेद्य-दानम् (naivedya-dānam) — the gift of the offeringतु (tu) — indeedमहा-पूर्णम् (mahā-pūrṇam) — the great fullnessतत् (tat) — thatउच्यते (ucyate) — is called
८१ महापूर्णस्य नैवेद्यं जन्मनैवेद्यमिष्यते । जन्मनैवेद्यदानेन पुनर्जन्म न विद्यते ॥
mahāpūrṇasya naivedyaṃ janmanaivedyamiṣyate | janmanaivedyadānena punarjanma na vidyate ||
महापूर्ण का नैवेद्य ही जन्मनैवेद्य कहा गया है; जन्मनैवेद्य के दान से पुनर्जन्म नहीं होता।
The food-offering of the great-full one is desired as the birth-offering; by the giving of the birth-offering, there is no more rebirth.
महा-पूर्णस्य (mahā-pūrṇasya) — of the great fullnessनैवेद्यम् (naivedyam) — the offeringजन्म-नैवेद्यम् (janma-naivedyam) — the birth-offeringइष्यते (iṣyate) — is held to beजन्म-नैवेद्य-दानेन (janma-naivedya-dānena) — by the gift of the birth-offeringपुनः-जन्म (punaḥ-janma) — rebirthन विद्यते (na vidyate) — does not exist
८२ ऊर्जे मासि दिने पुण्ये जन्मनैवेद्यमाचरेत् । सङ्क्रान्तिपातजन्मर्क्षपौर्णमास्यादिसंयुते ॥
ūrje māsi dine puṇye janmanaivedyamācaret | saṅkrāntipātajanmarkṣapaurṇamāsyādisaṃyute ||
ऊर्ज (कार्तिक) मास में किसी पुण्य दिन को जन्मनैवेद्य करे — संक्रान्ति, पात, जन्मनक्षत्र, पूर्णिमा आदि से युक्त दिन को।
In the month of Ūrja [Kārtika], on a holy day, one should perform the birth-offering — on one joined with a solstice, a pāta, one's birth-constellation, a full moon, or the like.
ऊर्जे मासि (ūrje māsi) — in the month of Kārttikaदिने (dine) — on a dayपुण्ये (puṇye) — holyजन्म-नैवेद्यम् (janma-naivedyam) — the birth-offeringआचरेत् (ācaret) — let him performसङ्क्रान्ति-पात-जन्म-ऋक्ष-पौर्णमासी-आदि-संयुते (saṅkrānti-pāta-janma-ṛkṣa-paurṇamāsī-ādi-saṃyute) — joined with a solar passage, an eclipse-node, one’s birth-star, the full moon and the rest
८३ अब्दजन्मदिने कुर्याज्जन्मनैवेद्यमुत्तमम् । मासान्तरेषु जन्मर्क्षपूर्णयोगदिनेऽपि च ॥
abdajanmadine kuryājjanmanaivedyamuttamam | māsāntareṣu janmarkṣapūrṇayogadine'pi ca ||
वर्ष के जन्मदिन को उत्तम जन्मनैवेद्य करे; तथा अन्य महीनों में भी जन्मनक्षत्र के पूर्ण योग वाले दिन को,
On the day of one's birth in the year, one should perform the excellent birth-offering; and likewise, in other months, on a day of the full conjunction of one's birth-constellation,
अब्द-जन्म-दिने (abda-janma-dine) — on the yearly birthdayकुर्यात् (kuryāt) — let him performजन्म-नैवेद्यम् (janma-naivedyam) — the birth-offeringउत्तमम् (uttamam) — the bestमास-अन्तरेषु (māsa-antareṣu) — in other monthsजन्म-ऋक्ष-पूर्ण-योग-दिने (janma-ṛkṣa-pūrṇa-yoga-dine) — on the day when one’s birth-star meets a full conjunctionअपि च (api ca) — as well
८४ मेलने च शनैर्वापि तावत्साहस्रमाचरेत् । जन्मनैवेद्यदानेन जन्मार्पणफलं लभेत् ॥
melane ca śanairvāpi tāvatsāhasramācaret | janmanaivedyadānena janmārpaṇaphalaṃ labhet ||
अथवा धीरे-धीरे प्रत्येक योग में उतने ही हजार तक करे। जन्मनैवेद्य के दान से जन्मार्पण का फल प्राप्त होता है।
or gradually, at [each] conjunction, one should perform that many thousand. By the giving of the birth-offering, one obtains the fruit of the offering of birth [itself].
मेलने (melane) — at a gatheringच (ca) — andशनैः (śanaiḥ) — little by littleवा अपि (vā api) — or elseतावत् (tāvat) — that muchसाहस्रम् (sāhasram) — a thousandfoldआचरेत् (ācaret) — let him performजन्म-नैवेद्य-दानेन (janma-naivedya-dānena) — by the gift of the birth-offeringजन्म-अर्पण-फलम् (janma-arpaṇa-phalam) — the fruit of offering up one’s birthलभेत् (labhet) — he obtains
८५ जन्मार्पणाच्छिवः प्रीतः स्वसायुज्यं ददाति हि । इदं तज्जन्मनैवेद्यं शिवस्यैव प्रदापयेत् ॥
janmārpaṇācchivaḥ prītaḥ svasāyujyaṃ dadāti hi | idaṃ tajjanmanaivedyaṃ śivasyaiva pradāpayet ||
जन्मार्पण से प्रसन्न होकर शिव अपना सायुज्य प्रदान करते हैं। यह जन्मनैवेद्य शिव को ही अर्पित करना चाहिए।
Pleased by the offering of birth, Śiva indeed gives his own union. This birth-offering should be given to Śiva alone.
जन्म-अर्पणात् (janma-arpaṇāt) — from the offering up of one’s birthशिवः (śivaḥ) — Śivaप्रीतः (prītaḥ) — pleasedस्व-सायुज्यम् (sva-sāyujyam) — union with himselfददाति (dadāti) — givesहि (hi) — indeedइदम् तत् (idam tat) — thisजन्म-नैवेद्यम् (janma-naivedyam) — birth-offeringशिवस्य (śivasya) — to Śivaएव (eva) — aloneप्रदापयेत् (pradāpayet) — let him have it given
८६ योनिलिङ्गस्वरूपेण शिवो जन्मनिरूपकः । तस्माज्जन्मनिवृत्त्यर्थं जन्मपूजा शिवस्य हि ॥
yoniliṅgasvarūpeṇa śivo janmanirūpakaḥ | tasmājjanmanivṛttyarthaṃ janmapūjā śivasya hi ||
योनि और लिंग के स्वरूप में शिव ही जन्म के निरूपक हैं; इसलिए जन्म-निवृत्ति के लिए जन्मपूजा शिव की ही होती है।
In the form of the yoni and the liṅga, Śiva is the shaper of birth; therefore, for the cessation of birth, the birth-worship is indeed of Śiva.
योनि-लिङ्ग-स्वरूपेण (yoni-liṅga-svarūpeṇa) — in the form of yoni and liṅgaशिवः (śivaḥ) — Śivaजन्म-निरूपकः (janma-nirūpakaḥ) — is the definer of birthतस्मात् (tasmāt) — thereforeजन्म-निवृत्ति-अर्थम् (janma-nivṛtti-artham) — for the ceasing of birthजन्म-पूजा (janma-pūjā) — the birth-worshipशिवस्य (śivasya) — is of Śivaहि (hi) — indeed
८७ बिन्दुनादात्मकं सर्वं जगत्स्थावरजङ्गमम् । बिन्दुः शक्तिः शिवो नादः शिवशक्त्यात्मकं जगत् ॥
bindunādātmakaṃ sarvaṃ jagatsthāvarajaṅgamam | binduḥ śaktiḥ śivo nādaḥ śivaśaktyātmakaṃ jagat ||
2
सारा चराचर जगत् बिन्दु और नाद के स्वरूप वाला है। बिन्दु शक्ति है और नाद शिव है; जगत् शिव-शक्ति के स्वरूप वाला है।
All this world, moving and unmoving, is of the nature of bindu and nāda. Bindu is Śakti, and nāda is Śiva; the world is of the nature of Śiva and Śakti.
बिन्दु-नाद-आत्मकम् (bindu-nāda-ātmakam) — consisting of point and soundसर्वम् (sarvam) — allजगत् (jagat) — the worldस्थावर-जङ्गमम् (sthāvara-jaṅgamam) — moving and unmovingबिन्दुः (binduḥ) — the pointशक्तिः (śaktiḥ) — is Śaktiशिवः (śivaḥ) — Śivaनादः (nādaḥ) — is the soundशिव-शक्ति-आत्मकम् (śiva-śakti-ātmakam) — consisting of Śiva and Śaktiजगत् (jagat) — the world
८८ नादाधारमिदं बिन्दुर्बिन्द्वाधारमिदं जगत् । जगदाधारभूतौ हि बिन्दुनादौ व्यवस्थितौ ॥
nādādhāramidaṃ bindurbindvādhāramidaṃ jagat | jagadādhārabhūtau hi bindunādau vyavasthitau ||
2
यह बिन्दु नाद के आधार पर है, और यह जगत् बिन्दु के आधार पर है। बिन्दु और नाद ही जगत् के आधारभूत होकर स्थित हैं।
This bindu has nāda as its support; this world has bindu as its support. Bindu and nāda stand established as the very foundation of the world.
नाद-आधारम् (nāda-ādhāram) — resting on soundइदम् (idam) — thisबिन्दुः (binduḥ) — the pointबिन्दु-आधारम् (bindu-ādhāram) — resting on the pointइदम् जगत् (idam jagat) — this worldजगत्-आधार-भूतौ (jagat-ādhāra-bhūtau) — being the support of the worldहि (hi) — indeedबिन्दु-नादौ (bindu-nādau) — point and soundव्यवस्थितौ (vyavasthitau) — stand established
८९ बिन्दुनादयुतं सर्वं सकलीकरणं भवेत् । सकलीकरणाज्जन्म जगत्प्राप्नोत्यसंशयम् ॥
bindunādayutaṃ sarvaṃ sakalīkaraṇaṃ bhavet | sakalīkaraṇājjanma jagatprāpnotyasaṃśayam ||
2
बिन्दु-नाद से युक्त सब कुछ सकलीकरण कहलाता है। इस सकलीकरण से जगत् जन्म को प्राप्त होता है, इसमें सन्देह नहीं।
All that is joined with bindu and nāda becomes "sakalīkaraṇa" [made manifest-with-parts]. From this sakalīkaraṇa, the world obtains birth — of this there is no doubt.
बिन्दु-नाद-युतम् (bindu-nāda-yutam) — joined with point and soundसर्वम् (sarvam) — everythingसकली-करणम् (sakalī-karaṇam) — becomes endowed with partsभवेत् (bhavet) — becomesसकली-करणात् (sakalī-karaṇāt) — from becoming endowed with partsजन्म (janma) — birthजगत् (jagat) — the worldप्राप्नोति (prāpnoti) — attainsअसंशयम् (asaṃśayam) — without doubt
९० बिन्दुनादात्मकं लिङ्गं जगत्कारणमुच्यते । बिन्दुर्देवी शिवो नादः शिवलिङ्गं तु कथ्यते ॥
bindunādātmakaṃ liṅgaṃ jagatkāraṇamucyate | bindurdevī śivo nādaḥ śivaliṅgaṃ tu kathyate ||
2
बिन्दु-नाद के स्वरूप वाला लिंग ही जगत् का कारण कहा जाता है। बिन्दु देवी है और नाद शिव है, इसी को शिवलिंग कहते हैं।
The liṅga, of the nature of bindu and nāda, is called the cause of the world. Bindu is the Goddess, and nāda is Śiva; and this is what is called the śivaliṅga.
बिन्दु-नाद-आत्मकम् (bindu-nāda-ātmakam) — consisting of point and soundलिङ्गम् (liṅgam) — the liṅgaजगत्-कारणम् (jagat-kāraṇam) — the cause of the worldउच्यते (ucyate) — is calledबिन्दुः (binduḥ) — the pointदेवी (devī) — the Goddessशिवः (śivaḥ) — Śivaनादः (nādaḥ) — the soundशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaतु (tu) — indeedकथ्यते (kathyate) — is so called
९१ तस्माज्जन्मनिवृत्त्यर्थं शिवलिङ्गं प्रपूजयेत् । माता देवी बिन्दुरूपा नादरूपः शिवः पिता ॥
tasmājjanmanivṛttyarthaṃ śivaliṅgaṃ prapūjayet | mātā devī bindurūpā nādarūpaḥ śivaḥ pitā ||
2
इसलिए जन्म-निवृत्ति के लिए शिवलिंग की पूजा करनी चाहिए। बिन्दुरूपा देवी माता हैं और नादरूप शिव पिता हैं।
Therefore, for the cessation of birth, one should worship the śivaliṅga. The Goddess, of the form of bindu, is the mother; Śiva, of the form of nāda, is the father.
तस्मात् (tasmāt) — thereforeजन्म-निवृत्ति-अर्थम् (janma-nivṛtti-artham) — for the ceasing of birthशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaप्रपूजयेत् (prapūjayet) — let one worshipमाता (mātā) — the motherदेवी (devī) — the Goddessबिन्दु-रूपा (bindu-rūpā) — in the form of the pointनाद-रूपः (nāda-rūpaḥ) — in the form of soundशिवः (śivaḥ) — Śivaपिता (pitā) — the father
९२ पूजिताभ्यां पितृभ्यां तु परमानन्द एव हि । परमानन्दलाभार्थं शिवलिङ्गं प्रपूजयेत् ॥
pūjitābhyāṃ pitṛbhyāṃ tu paramānanda eva hi | paramānandalābhārthaṃ śivaliṅgaṃ prapūjayet ||
पूजित माता-पिता से परमानन्द ही प्राप्त होता है। परमानन्द की प्राप्ति के लिए शिवलिंग की पूजा करनी चाहिए।
From these two worshipped parents comes, indeed, only the supreme bliss. For the attainment of that supreme bliss, one should worship the śivaliṅga.
पूजिताभ्याम् (pūjitābhyām) — when the two are worshippedपितृभ्याम् (pitṛbhyām) — by the parentsतु (tu) — indeedपरम-आनन्दः (parama-ānandaḥ) — supreme blissएव हि (eva hi) — indeedपरम-आनन्द-लाभ-अर्थम् (parama-ānanda-lābha-artham) — for the gaining of supreme blissशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaप्रपूजयेत् (prapūjayet) — let one worship
९३ सा देवी जगतां माता स शिवो जगतः पिता । पित्रोः शुश्रूषके नित्यं कृपाधिक्यं हि वर्धते ॥
sā devī jagatāṃ mātā sa śivo jagataḥ pitā | pitroḥ śuśrūṣake nityaṃ kṛpādhikyaṃ hi vardhate ||
वह देवी जगत् की माता हैं और वह शिव जगत् के पिता हैं। माता-पिता की सेवा करने वाले पर उनकी कृपा की अधिकता सदा बढ़ती रहती है।
That Goddess is the mother of the worlds; that Śiva is the father of the world. Toward one who ever serves these two parents, their abundant grace indeed increases.
सा देवी (sā devī) — that Goddessजगताम् (jagatām) — of the worldsमाता (mātā) — the motherसः शिवः (saḥ śivaḥ) — that Śivaजगतः (jagataḥ) — of the worldपिता (pitā) — the fatherपित्रोः (pitroḥ) — of the parentsशुश्रूषके (śuśrūṣake) — in one who serves themनित्यम् (nityam) — constantlyकृपा-आधिक्यम् (kṛpā-ādhikyam) — abundance of graceहि (hi) — indeedवर्धते (vardhate) — grows
९४ कृपयान्तर्गतैश्वर्यं पूजकस्य ददाति हि । तस्मादन्तर्गतानन्दलाभार्थं मुनिपुङ्गवाः ॥
kṛpayāntargataiśvaryaṃ pūjakasya dadāti hi | tasmādantargatānandalābhārthaṃ munipuṅgavāḥ ||
कृपा से वे पूजक को आन्तरिक ऐश्वर्य प्रदान करते हैं। इसलिए, हे मुनिश्रेष्ठो, आन्तरिक आनन्द की प्राप्ति के लिए,
By their grace they indeed give the worshipper an inward sovereignty. Therefore, O bulls among sages, for the attainment of this inward bliss,
कृपया (kṛpayā) — out of graceअन्तर्गत-ऐश्वर्यम् (antargata-aiśvaryam) — the sovereignty that lies withinपूजकस्य (pūjakasya) — to the worshipperददाति (dadāti) — he givesहि (hi) — indeedतस्मात् (tasmāt) — thereforeअन्तर्गत-आनन्द-लाभ-अर्थम् (antargata-ānanda-lābha-artham) — for the gaining of the bliss that lies withinमुनि-पुङ्गवाः (muni-puṅgavāḥ) — O foremost of sages
९५ पितृमातृस्वरूपेण शिवलिङ्गं प्रपूजयेत् । भर्गः पुरुषरूपो हि भर्गा प्रकृतिरुच्यते ॥
pitṛmātṛsvarūpeṇa śivaliṅgaṃ prapūjayet | bhargaḥ puruṣarūpo hi bhargā prakṛtirucyate ||
पितृ-मातृ स्वरूप में शिवलिंग की पूजा करनी चाहिए। भर्ग पुरुषरूप है और भर्गा प्रकृति कहलाती है।
one should worship the śivaliṅga in the form of father and mother. Bharga, in the form of the Person, is [Śiva]; Bhargā is called Prakṛti.
पितृ-मातृ-स्वरूपेण (pitṛ-mātṛ-svarūpeṇa) — in the form of father and motherशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaप्रपूजयेत् (prapūjayet) — let one worshipभर्गः (bhargaḥ) — Bhargaपुरुष-रूपः (puruṣa-rūpaḥ) — in the form of Puruṣaहि (hi) — indeedभर्गा (bhargā) — Bhargāप्रकृतिः (prakṛtiḥ) — Prakṛtiउच्यते (ucyate) — is called
९६ अव्यक्तान्तरधिष्ठानं गर्भः पुरुष उच्यते । सुव्यक्तान्तरधिष्ठानं गर्भः प्रकृतिरुच्यते ॥
avyaktāntaradhiṣṭhānaṃ garbhaḥ puruṣa ucyate | suvyaktāntaradhiṣṭhānaṃ garbhaḥ prakṛtirucyate ||
जिसका आन्तरिक अधिष्ठान अव्यक्त है, वह गर्भ पुरुष कहलाता है; जिसका आन्तरिक अधिष्ठान सुव्यक्त है, वह गर्भ प्रकृति कहलाती है।
The womb whose inward seat is unmanifest is called the Person; the womb whose inward seat is well manifest is called Prakṛti.
अव्यक्त-अन्तर-अधिष्ठानम् (avyakta-antara-adhiṣṭhānam) — the unmanifest inner groundगर्भः (garbhaḥ) — the wombपुरुषः (puruṣaḥ) — Puruṣaउच्यते (ucyate) — is calledसु-व्यक्त-अन्तर-अधिष्ठानम् (su-vyakta-antara-adhiṣṭhānam) — the well-manifest inner groundगर्भः (garbhaḥ) — the wombप्रकृतिः (prakṛtiḥ) — Prakṛtiउच्यते (ucyate) — is called
९७ पुरुषस्त्वादिगर्भो हि गर्भवाञ्जनको यतः । पुरुषात्प्रकृतौ युक्तं प्रथमं जन्म कथ्यते ॥
puruṣastvādigarbho hi garbhavāñjanako yataḥ | puruṣātprakṛtau yuktaṃ prathamaṃ janma kathyate ||
पुरुष ही आदिगर्भ है, क्योंकि वह गर्भवान् होकर जनक है। पुरुष से प्रकृति में हुआ संयोग प्रथम जन्म कहलाता है।
The Person is indeed the primal womb, since he, having a womb [within], is the begetter. Union from the Person into Prakṛti is called the first birth.
पुरुषः (puruṣaḥ) — Puruṣaतु (tu) — indeedआदि-गर्भः (ādi-garbhaḥ) — the first wombहि (hi) — indeedगर्भवान् (garbhavān) — holding the germजनकः (janakaḥ) — the begetterयतः (yataḥ) — sinceपुरुषात् (puruṣāt) — from Puruṣaप्रकृतौ (prakṛtau) — in Prakṛtiयुक्तम् (yuktam) — joinedप्रथमम् जन्म (prathamam janma) — the first birthकथ्यते (kathyate) — is called
९८ प्रकृतेर्व्यक्ततां यातं द्वितीयं जन्म कथ्यते । जन्म जन्तुर्मृत्युजन्म पुरुषात्प्रतिपद्यते ॥
prakṛtervyaktatāṃ yātaṃ dvitīyaṃ janma kathyate | janma janturmṛtyujanma puruṣātpratipadyate ||
प्रकृति से जो व्यक्तता को प्राप्त हुआ, वह द्वितीय जन्म कहलाता है। जन्तु का जन्म, मृत्युरूप जन्म, पुरुष से ही होता है।
What has gone into manifestation from Prakṛti is called the second birth. The creature's birth, the birth that ends in death, comes about from the Person.
प्रकृतेः (prakṛteḥ) — from Prakṛtiव्यक्तताम् (vyaktatām) — to manifestnessयातम् (yātam) — what has comeद्वितीयम् जन्म (dvitīyam janma) — the second birthकथ्यते (kathyate) — is calledजन्म (janma) — birthजन्तुः (jantuḥ) — the creatureमृत्यु-जन्म (mṛtyu-janma) — death and birthपुरुषात् (puruṣāt) — from Puruṣaप्रतिपद्यते (pratipadyate) — it undergoes
९९ अन्यतो भाव्यतेऽवश्यं मायया जन्म कथ्यते । जीर्यते जन्मकालाद्धत्तस्माज्जीव इति स्मृतः ॥
anyato bhāvyate'vaśyaṃ māyayā janma kathyate | jīryate janmakālāddhattasmājjīva iti smṛtaḥ ||
यह अवश्य ही अन्य से माया द्वारा उत्पन्न किया जाता है, इसे जन्म कहते हैं। जन्मकाल से ही यह जीर्ण होता है, इसलिए इसे 'जीव' कहा गया है।
It is necessarily made to come to be from another [source] — this is called birth by māyā. It decays from the time of its birth; therefore it is remembered as "jīva".
अन्यतः (anyataḥ) — from anotherभाव्यते (bhāvyate) — it is brought into beingअवश्यम् (avaśyam) — necessarilyमायया (māyayā) — by Māyāजन्म (janma) — birthकथ्यते (kathyate) — is so calledजीर्यते (jīryate) — it wears awayजन्म-कालात् (janma-kālāt) — from the time of birthतस्मात् (tasmāt) — thereforeजीवः (jīvaḥ) — jīvaइति (iti) — thusस्मृतः (smṛtaḥ) — it is called
१०० जन्यते तन्यते पाशैर्जीवशब्दार्थ एव हि । जन्मपाशनिवृत्त्यर्थं जन्मलिङ्गं प्रपूजयेत् ॥
janyate tanyate pāśairjīvaśabdārtha eva hi | janmapāśanivṛttyarthaṃ janmaliṅgaṃ prapūjayet ||
"जन्म लेता है, पाशों से बँधता है" — यही जीव शब्द का अर्थ है। जन्म-पाश की निवृत्ति के लिए जन्मलिंग की पूजा करनी चाहिए।
"It is born, it is stretched out by fetters" — this indeed is the very meaning of the word jīva. For the cessation of the fetter of birth, one should worship the birth-liṅga.
जन्यते (janyate) — it is bornतन्यते (tanyate) — it is stretched outपाशैः (pāśaiḥ) — by bondsजीव-शब्द-अर्थः (jīva-śabda-arthaḥ) — the sense of the word jīvaएव हि (eva hi) — indeedजन्म-पाश-निवृत्ति-अर्थम् (janma-pāśa-nivṛtti-artham) — for release from the bond of birthजन्म-लिङ्गम् (janma-liṅgam) — the liṅga of birthप्रपूजयेत् (prapūjayet) — let one worship
१०१ भं वृद्धिं गच्छतीत्यर्थाद्भगः प्रकृतिरुच्यते । प्राकृतैः शब्दमात्राद्यैः प्राकृतेन्द्रियभोजनात् ॥
bhaṃ vṛddhiṃ gacchatītyarthādbhagaḥ prakṛtirucyate | prākṛtaiḥ śabdamātrādyaiḥ prākṛtendriyabhojanāt ||
"भ" अर्थात् वृद्धि को "गच्छति" अर्थात् प्राप्त होता है — इस अर्थ से "भग" शब्द प्रकृति कहलाता है, जो प्राकृत इन्द्रियों द्वारा शब्दमात्रादि प्राकृत विषयों के भोग से प्राप्त होती है।
"Bha" [means] increase; "gacchati" [means] goes to — from this meaning, "bhaga" is called Prakṛti, [reached] by the natural organs' enjoyment of sound and the other natural [objects, from the] mere sound and the rest.
भम् (bham) — bhaवृद्धिम् (vṛddhim) — to increaseगच्छति (gacchati) — goesइति (iti) — thusअर्थात् (arthāt) — by the senseभगः (bhagaḥ) — bhagaप्रकृतिः (prakṛtiḥ) — Prakṛtiउच्यते (ucyate) — is calledप्राकृतैः (prākṛtaiḥ) — by things of Prakṛtiशब्द-मात्र-आद्यैः (śabda-mātra-ādyaiḥ) — by sound and the other subtle elementsप्राकृत-इन्द्रिय-भोजनात् (prākṛta-indriya-bhojanāt) — from the feeding of the natural senses
१०२ भगस्येदं भोगमिति शब्दार्थो मुख्यतः श्रुतः । मुख्यो भगस्तु प्रकृतिर्भगवाꣳश्शिव उच्यते ॥
bhagasyedaṃ bhogamiti śabdārtho mukhyataḥ śrutaḥ | mukhyo bhagastu prakṛtirbhagavām̐śśiva ucyate ||
"यह भग का भोग है" — यही शब्दार्थ मुख्यतः सुना जाता है। मुख्य भग तो प्रकृति है, और शिव भगवान् कहलाते हैं।
"This is the enjoyment of bhaga" — this word-meaning is heard as the principal one. The principal bhaga, indeed, is Prakṛti; and Śiva is called "Bhagavān".
भगस्य (bhagasya) — of bhagaइदम् (idam) — thisभोगम् (bhogam) — enjoymentइति (iti) — thusशब्द-अर्थः (śabda-arthaḥ) — the sense of the wordमुख्यतः (mukhyataḥ) — primarilyश्रुतः (śrutaḥ) — is heardमुख्यः (mukhyaḥ) — the primaryभगः (bhagaḥ) — bhagaतु (tu) — indeedप्रकृतिः (prakṛtiḥ) — is Prakṛtiभगवान् (bhagavān) — Bhagavānशिवः (śivaḥ) — Śivaउच्यते (ucyate) — is called
१०३ भगवान्भोगदाता हि नान्यो भोगप्रदायकः । भगस्वामी च भगवान्भर्ग इत्युच्यते बुधैः ॥
bhagavānbhogadātā hi nānyo bhogapradāyakaḥ | bhagasvāmī ca bhagavānbharga ityucyate budhaiḥ ||
भगवान् ही भोग के दाता हैं, दूसरा कोई भोग देने वाला नहीं है। भग के स्वामी भगवान् को ही विद्वान् भर्ग कहते हैं।
Bhagavān indeed is the giver of enjoyment; no other is the bestower of enjoyment. The lord of bhaga, Bhagavān, is called "Bharga" by the wise.
भगवान् (bhagavān) — the Lordभोग-दाता (bhoga-dātā) — the giver of enjoymentहि (hi) — indeedन अन्यः (na anyaḥ) — no otherभोग-प्रदायकः (bhoga-pradāyakaḥ) — bestower of enjoymentभग-स्वामी (bhaga-svāmī) — the master of bhagaच (ca) — andभगवान् (bhagavān) — the Lordभर्गः (bhargaḥ) — Bhargaइति (iti) — thusउच्यते (ucyate) — is calledबुधैः (budhaiḥ) — by the wise
१०४ भगेन सहितं लिङ्गं भगं लिङ्गेन संयुतम् । इहामुत्र च भोगार्थं नित्यभोगार्थमेव च ॥
bhagena sahitaṃ liṅgaṃ bhagaṃ liṅgena saṃyutam | ihāmutra ca bhogārthaṃ nityabhogārthameva ca ||
भग सहित लिंग और लिंग से युक्त भग — इहलोक और परलोक के भोग के लिए, तथा नित्य भोग के लिए भी,
The liṅga together with bhaga, and bhaga joined with the liṅga — [these are to be worshipped] for enjoyment here and hereafter, and indeed for everlasting enjoyment.
भगेन (bhagena) — with bhagaसहितम् (sahitam) — joinedलिङ्गम् (liṅgam) — the liṅgaभगम् (bhagam) — the bhagaलिङ्गेन (liṅgena) — with the liṅgaसंयुतम् (saṃyutam) — unitedइह (iha) — hereअमुत्र (amutra) — hereafterच (ca) — andभोग-अर्थम् (bhoga-artham) — for enjoymentनित्य-भोग-अर्थम् (nitya-bhoga-artham) — for everlasting enjoymentएव च (eva ca) — as well
१०५ भगवन्तं महादेवं शिवलिङ्गं प्रपूजयेत् । लोकप्रसविता सूर्यस्तच्चिह्नं प्रसवाद्भवेत् ॥
bhagavantaṃ mahādevaṃ śivaliṅgaṃ prapūjayet | lokaprasavitā sūryastaccihnaṃ prasavādbhavet ||
भगवान् महादेव के शिवलिंग की पूजा करनी चाहिए। संसार को उत्पन्न करने वाले सूर्य हैं, और उत्पन्न करने के कारण जगत् ही उनका चिह्न है।
one should worship the śivaliṅga, the great god Bhagavān. The sun is the begetter of the world; his mark comes about from his begetting.
भगवन्तम् (bhagavantam) — the Lordमहादेवम् (mahādevam) — Mahādevaशिव-लिङ्गम् (śiva-liṅgam) — as the Śivaliṅgaप्रपूजयेत् (prapūjayet) — let one worshipलोक-प्रसविता (loka-prasavitā) — the begetter of the worldsसूर्यः (sūryaḥ) — the sunतत्-चिह्नम् (tat-cihnam) — his markप्रसवात् (prasavāt) — from his begettingभवेत् (bhavet) — arises
१०६ लिङ्गे प्रसूतिकर्तारं लिङ्गिनं पुरुषो यजेत् । लिङ्गार्थगमकं चिह्नं लिङ्गमित्यभिधीयते ॥
liṅge prasūtikartāraṃ liṅginaṃ puruṣo yajet | liṅgārthagamakaṃ cihnaṃ liṅgamityabhidhīyate ||
लिंग में प्रसूति करने वाले लिंगी पुरुष का यजन करे। लिंग के अर्थ को बतलाने वाला चिह्न ही लिंग कहलाता है।
A man should worship, in the liṅga, the Liṅgin, the maker of generation. A mark that conveys the meaning of the liṅga is itself called "liṅga" [a sign].
लिङ्गे (liṅge) — in the liṅgaप्रसूति-कर्तारम् (prasūti-kartāram) — the author of generationलिङ्गिनम् (liṅginam) — him who bears the markपुरुषः (puruṣaḥ) — a manयजेत् (yajet) — should worshipलिङ्ग-अर्थ-गमकम् (liṅga-artha-gamakam) — conveying the thing signifiedचिह्नम् (cihnam) — the markलिङ्गम् (liṅgam) — liṅgaइति (iti) — thusअभिधीयते (abhidhīyate) — is named
१०७ लिङ्गमर्थं हि पुरुषं शिवं गमयतीत्यदः । शिवशक्त्योश्च चिह्नस्य मेलनं लिङ्गमुच्यते ॥
liṅgamarthaṃ hi puruṣaṃ śivaṃ gamayatītyadaḥ | śivaśaktyośca cihnasya melanaṃ liṅgamucyate ||
"लिंग अपने अर्थभूत पुरुष शिव का बोध कराता है" — ऐसा कहा गया है। शिव और शक्ति के चिह्न के मिलन को ही लिंग कहते हैं।
"The liṅga indeed conveys its meaning, the Person, Śiva" — thus is it said. The union of the sign of Śiva and Śakti is called the liṅga.
लिङ्गम् (liṅgam) — the liṅgaअर्थम् (artham) — to the goalहि (hi) — indeedपुरुषम् (puruṣam) — the manशिवम् (śivam) — to Śivaगमयति (gamayati) — it leadsइति (iti) — thusअदः (adaḥ) — thatशिव-शक्त्योः (śiva-śaktyoḥ) — of Śiva and Śaktiच (ca) — andचिह्नस्य (cihnasya) — of the markमेलनम् (melanam) — the unionलिङ्गम् (liṅgam) — the liṅgaउच्यते (ucyate) — is called
१०८ स्वचिह्नपूजनात्प्रीतश्चिह्नकार्यं न वीयते । चिह्नकार्यं तु जन्मादि जन्माद्यं विनिवर्तते ॥
svacihnapūjanātprītaścihnakāryaṃ na vīyate | cihnakāryaṃ tu janmādi janmādyaṃ vinivartate ||
अपने चिह्न की पूजा से प्रसन्न होकर महादेव उस चिह्न के कार्य से वंचित नहीं करते; और चिह्न का कार्य जो जन्मादि है, वह जन्मादि निवृत्त हो जाता है।
Pleased by the worship of his own sign, [Mahādeva] does not withhold the effect of that sign; and the effect of the sign — birth and the rest — birth and the rest [thus] cease.
स्व-चिह्न-पूजनात् (sva-cihna-pūjanāt) — from the worship of his own markप्रीतः (prītaḥ) — pleasedचिह्न-कार्यम् (cihna-kāryam) — the work of the markन वीयते (na vīyate) — is not withheldचिह्न-कार्यम् (cihna-kāryam) — the work of the markतु (tu) — indeedजन्म-आदि (janma-ādi) — is birth and the restजन्म-आद्यम् (janma-ādyam) — birth and the restविनिवर्तते (vinivartate) — ceases
१०९ प्राकृतैः पुरुषैश्चापि बाह्याभ्यन्तरसम्भवैः । षोडशैरुपचारैश्च शिवलिङ्गं प्रपूजयेत् ॥
prākṛtaiḥ puruṣaiścāpi bāhyābhyantarasambhavaiḥ | ṣoḍaśairupacāraiśca śivaliṅgaṃ prapūjayet ||
प्राकृत पुरुषों को भी बाह्य और आभ्यन्तर दोनों प्रकार के उपचारों से, तथा षोडशोपचार से शिवलिंग की पूजा करनी चाहिए।
By ordinary men too, with offerings arising both outwardly and inwardly, and with the sixteen offerings, one should worship the śivaliṅga.
प्राकृतैः (prākṛtaiḥ) — with natural thingsपुरुषैः (puruṣaiḥ) — with the menच अपि (ca api) — alsoबाह्य-आभ्यन्तर-सम्भवैः (bāhya-ābhyantara-sambhavaiḥ) — arising outwardly and inwardlyषोडशैः (ṣoḍaśaiḥ) — with the sixteenउपचारैः (upacāraiḥ) — articles of serviceच (ca) — andशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaप्रपूजयेत् (prapūjayet) — let one worship
११० एवमादित्यवारे हि पूजा जन्मनिवर्तिका । आदिवारे महालिङ्गं प्रणवेनैव पूजयेत् ॥
evamādityavāre hi pūjā janmanivartikā | ādivāre mahāliṅgaṃ praṇavenaiva pūjayet ||
इस प्रकार रविवार को की गई पूजा जन्म-निवृत्ति कराने वाली है। रविवार को महालिंग की प्रणव से ही पूजा करे।
Thus, worship on Sunday indeed turns back birth. On Sunday, one should worship the great liṅga with the praṇava alone.
एवम् (evam) — thusआदित्य-वारे (āditya-vāre) — on Sundayहि (hi) — indeedपूजा (pūjā) — the worshipजन्म-निवर्तिका (janma-nivartikā) — puts an end to birthआदि-वारे (ādi-vāre) — on the first dayमहा-लिङ्गम् (mahā-liṅgam) — the great liṅgaप्रणवेन (praṇavena) — with the praṇavaएव (eva) — aloneपूजयेत् (pūjayet) — let one worship
१११ आदिवारे पञ्चगव्यैरभिषेको विशिष्यते । गोमयं गोजलं क्षीरं दध्याज्यं पञ्चगव्यकम् ॥
ādivāre pañcagavyairabhiṣeko viśiṣyate | gomayaṃ gojalaṃ kṣīraṃ dadhyājyaṃ pañcagavyakam ||
रविवार को पंचगव्य से अभिषेक विशिष्ट होता है। गोमय, गोमूत्र, दूध, दही और घी — यही पंचगव्य है।
On Sunday, the anointing with the five products of the cow excels. Cow-dung, cow's water [urine], milk, curd and ghee are the five products of the cow.
आदि-वारे (ādi-vāre) — on Sundayपञ्च-गव्यैः (pañca-gavyaiḥ) — with the five products of the cowअभिषेकः (abhiṣekaḥ) — the bathingविशिष्यते (viśiṣyate) — is preeminentगोमयम् (gomayam) — cow-dungगो-जलम् (go-jalam) — cow’s urineक्षीरम् (kṣīram) — milkदधि-आज्यम् (dadhi-ājyam) — curds and gheeपञ्च-गव्यकम् (pañca-gavyakam) — these are the five products of the cow
११२ क्षीराद्यं च पृथक्चैव मधुना चेक्षुसारकैः । गव्यक्षीराननैवेद्यं प्रणवेनैव कारयेत् ॥
kṣīrādyaṃ ca pṛthakcaiva madhunā cekṣusārakaiḥ | gavyakṣīrānanaivedyaṃ praṇavenaiva kārayet ||
दूध आदि को पृथक्-पृथक् भी, तथा मधु और गन्ने के रस के साथ भी — गव्यदुग्ध और अन्न का नैवेद्य प्रणव से ही बनाए।
Milk and the rest, each separately, and with honey and sugarcane-juice — one should make the food-offering of cow's-milk-rice with the praṇava alone.
क्षीर-आद्यम् (kṣīra-ādyam) — milk and the restच (ca) — andपृथक् (pṛthak) — separatelyच एव (ca eva) — as wellमधुना (madhunā) — with honeyच (ca) — andइक्षु-सारकैः (ikṣu-sārakaiḥ) — with sugarcane juiceगव्य-क्षीर-अन्न-नैवेद्यम् (gavya-kṣīra-anna-naivedyam) — an offering of food cooked in cow’s milkप्रणवेन (praṇavena) — with the praṇavaएव (eva) — aloneकारयेत् (kārayet) — let him have it made
११३ प्रणवं ध्वनिलिङ्गं तु नादलिङ्गं स्वयम्भुवः । बिन्दुलिङ्गं तु यन्त्रं स्यान्मकारं तु प्रतिष्ठितम् ॥
praṇavaṃ dhvaniliṅgaṃ tu nādaliṅgaṃ svayambhuvaḥ | binduliṅgaṃ tu yantraṃ syānmakāraṃ tu pratiṣṭhitam ||
2
प्रणव ध्वनिलिंग है, स्वयम्भू का नादलिंग है; यन्त्र या अर्घा बिन्दुलिंग है, और प्रतिष्ठित लिंग मकाररूप है।
The praṇava is the sound-liṅga; the nāda-liṅga is that of the self-manifest one; the yantra [or the offering-vessel] is the bindu-liṅga; and the one that is fixed [installed by man] is the m-liṅga.
प्रणवम् (praṇavam) — the praṇavaध्वनि-लिङ्गम् (dhvani-liṅgam) — the liṅga of resonanceतु (tu) — indeedनाद-लिङ्गम् (nāda-liṅgam) — the liṅga of soundस्वयम्भुवः (svayambhuvaḥ) — of the self-manifestबिन्दु-लिङ्गम् (bindu-liṅgam) — the liṅga of the pointतु (tu) — indeedयन्त्रम् (yantram) — the yantraस्यात् (syāt) — would beमकारम् (makāram) — the letter mतु (tu) — indeedप्रतिष्ठितम् (pratiṣṭhitam) — the established liṅga
११४ उकारं चरलिङ्गं स्यादकारं गुरुविग्रहम् । षड्लिङ्गपूजया नित्यं जीवन्मुक्तो न संशयः ॥
ukāraṃ caraliṅgaṃ syādakāraṃ guruvigraham | ṣaḍliṅgapūjayā nityaṃ jīvanmukto na saṃśayaḥ ||
2
चरलिंग उकाररूप है और गुरु का विग्रह अकाररूप है। इन छहों लिंगों की नित्य पूजा से मनुष्य जीवन्मुक्त होता है, इसमें सन्देह नहीं।
The moving [portable] liṅga is of the form of "u"; the body of the guru is of the form of "a". By the daily worship of these six liṅgas, one becomes liberated while living — of this there is no doubt.
उकारम् (ukāram) — the letter uचर-लिङ्गम् (cara-liṅgam) — the moving liṅgaस्यात् (syāt) — would beअकारम् (akāram) — the letter aगुरु-विग्रहम् (guru-vigraham) — the person of the teacherषट्-लिङ्ग-पूजया (ṣaṭ-liṅga-pūjayā) — by the worship of the six liṅgasनित्यम् (nityam) — dailyजीवत्-मुक्तः (jīvat-muktaḥ) — liberated while livingन संशयः (na saṃśayaḥ) — there is no doubt
११५ शिवस्य भक्त्या पूजा हि जन्ममुक्तिकरी नृणाम् । रुद्राक्षधारणात्पादमर्धं वै भूतिधारणात् ॥
śivasya bhaktyā pūjā hi janmamuktikarī nṛṇām | rudrākṣadhāraṇātpādamardhaṃ vai bhūtidhāraṇāt ||
भक्तिपूर्वक शिवपूजा मनुष्यों को जन्म से मुक्त करने वाली है। रुद्राक्षधारण से चौथाई फल, भस्मधारण से आधा फल;
Worship of Śiva done with devotion indeed frees men from birth. A quarter [of its fruit comes] from wearing rudrākṣa; a half indeed from wearing ash;
शिवस्य (śivasya) — of Śivaभक्त्या (bhaktyā) — with devotionपूजा (pūjā) — the worshipहि (hi) — indeedजन्म-मुक्ति-करी (janma-mukti-karī) — brings release from birthनृणाम् (nṛṇām) — for menरुद्राक्ष-धारणात् (rudrākṣa-dhāraṇāt) — from wearing rudrākṣaपादम् (pādam) — a quarterअर्धम् (ardham) — a halfवै (vai) — indeedभूति-धारणात् (bhūti-dhāraṇāt) — from wearing the sacred ash
११६ त्रिपादं मन्त्रजाप्याच्च पूजया पूर्णभक्तिमान् । शिवलिङ्गं च भक्तं च पूज्य मोक्षं लभेन्नरः ॥
tripādaṃ mantrajāpyācca pūjayā pūrṇabhaktimān | śivaliṅgaṃ ca bhaktaṃ ca pūjya mokṣaṃ labhennaraḥ ||
मन्त्रजप से तीन चौथाई फल; और पूर्णभक्तिमान् को पूजा से [पूर्ण फल]। शिवलिंग और शिवभक्त की पूजा करके मनुष्य मोक्ष प्राप्त करता है।
three-quarters from the recitation of the mantra; and one of full devotion, by worship, [obtains the whole]. Having worshipped the śivaliṅga and the [Śiva-]devotee, a man obtains release.
त्रि-पादम् (tri-pādam) — three quartersमन्त्र-जाप्यात् (mantra-jāpyāt) — from the repetition of the mantraच (ca) — andपूजया (pūjayā) — by worshipपूर्ण-भक्तिमान् (pūrṇa-bhaktimān) — full of devotionशिव-लिङ्गम् (śiva-liṅgam) — the Śivaliṅgaच (ca) — andभक्तम् (bhaktam) — the devoteeच (ca) — andपूज्य (pūjya) — having worshippedमोक्षम् (mokṣam) — liberationलभेत् (labhet) — obtainsनरः (naraḥ) — a man
११७ य इमं पठतेऽध्यायं शृणुयाद्वा समाहितः । तस्यैव शिवभक्तिश्च वर्धते सुदृढ द्विजाः ॥
ya imaṃ paṭhate'dhyāyaṃ śṛṇuyādvā samāhitaḥ | tasyaiva śivabhaktiśca vardhate sudṛḍha dvijāḥ ||
हे द्विजो, जो समाहितचित्त होकर इस अध्याय को पढ़ता या सुनता है, उसी की शिवभक्ति सुदृढ़ होकर बढ़ती है।
Whoever, composed in mind, recites this chapter, or hears it, in him alone, twice-born, does devotion to Śiva grow, firm and unshakeable.
यः (yaḥ) — whoइमम् (imam) — thisपठते (paṭhate) — recitesअध्यायम् (adhyāyam) — chapterशृणुयात् (śṛṇuyāt) — would hearवा (vā) — orसमाहितः (samāhitaḥ) — with collected mindतस्य (tasya) — hisएव (eva) — indeedशिव-भक्तिः (śiva-bhaktiḥ) — devotion to Śivaच (ca) — andवर्धते (vardhate) — growsसु-दृढा (su-dṛḍhā) — very firmद्विजाः (dvijāḥ) — O twice-born ones
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां पार्थिवपूजाप्रकारादिवर्णनं नाम षोडशोऽध्यायः ॥ १६ ॥
Here ends the sixteenth chapter — “The Account of the Manner of Worshipping the Earthen Image and the Rest” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “पार्थिव पूजा आदिका प्रकार वर्णन” नामक सोलहवाँ अध्याय समाप्त हुआ।