॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ दशमोऽध्यायः
Śiva sets out his five acts and the five faces that bear them, then, to end Brahmā and Viṣṇu's forgetful pride, formally initiates them into the praṇava — born as A, U, M, bindu and nāda from his five mouths and fused into one syllable — and into the pañcākṣara mantra born from it. He fixes Ārdrā caturdaśī as their day of power, declares the liṅga senior to the image in worship, and then vanishes. शिव अपने पाँच कृत्य और उन्हें वहन करने वाले पाँच मुखों को बताते हैं, फिर ब्रह्मा और विष्णु के विस्मृतिजनित अभिमान को दूर करने के लिए उन्हें विधिवत् प्रणव की दीक्षा देते हैं — जो उनके पाँच मुखों से अ, उ, म, बिन्दु और नाद के रूप में उत्पन्न होकर एक अक्षर में मिल जाता है — और उससे उत्पन्न पंचाक्षर मन्त्र की भी। वे आर्द्रा-चतुर्दशी को उनके प्रभाव का दिन ठहराते हैं, पूजा में मूर्ति से लिंग को श्रेष्ठ बताते हैं, और फिर अन्तर्धान हो जाते हैं।
१ सर्गादिपञ्चकृत्यस्य लक्षणं ब्रूहि नौ प्रभो ॥
sargādipañcakṛtyasya lakṣaṇaṃ brūhi nau prabho ||
“हे प्रभो, सृष्टि आदि पंचविध कार्य का लक्षण हम दोनों को बताइए।”
“Tell the two of us, lord, the mark of the fivefold work, beginning with creation.”
सर्ग-आदि-पञ्च-कृत्यस्य (sarga-ādi-pañca-kṛtyasya) — of the five works beginning with creationलक्षणम् (lakṣaṇam) — the accountब्रूहि (brūhi) — tellनौ (nau) — to us twoप्रभो (prabho) — O master
२ मत्कृत्यबोधनं गुह्यं कृपया प्रब्रवीमि वाम् । सृष्टिः स्थितिश्च संहारस्तिरोभावोऽप्यनुग्रहः । पञ्चैव मे जगत्कृत्यं नित्यसिद्धमजाच्युतौ ॥
matkṛtyabodhanaṃ guhyaṃ kṛpayā prabravīmi vām | sṛṣṭiḥ sthitiśca saṃhārastirobhāvo'pyanugrahaḥ | pañcaiva me jagatkṛtyaṃ nityasiddhamajācyutau ||
“मैं कृपापूर्वक तुम दोनों को अपने कृत्यों का गुह्य बोध कराता हूँ। सृष्टि, स्थिति, संहार, तिरोभाव और अनुग्रह — हे अज (ब्रह्मा) और हे अच्युत, ये ही पाँच मेरे जगत्-सम्बन्धी, नित्यसिद्ध कृत्य हैं।”
“Out of kindness I now tell you two the secret understanding of my acts. Creation, preservation, destruction, concealment and grace too — these five, and no more, are my work upon the world, eternally established, O unborn one and O Acyuta.”
मत्-कृत्य-बोधनम् (mat-kṛtya-bodhanam) — the teaching of my worksगुह्यम् (guhyam) — secretकृपया (kṛpayā) — out of kindnessप्रब्रवीमि (prabravīmi) — I declareवाम् (vām) — to you twoसृष्टिः (sṛṣṭiḥ) — creationस्थितिः च (sthitiḥ ca) — and maintenanceसंहारः (saṃhāraḥ) — dissolutionतिरोभावः (tirobhāvaḥ) — concealmentअपि (api) — alsoअनुग्रहः (anugrahaḥ) — and graceपञ्च एव (pañca eva) — just fiveमे (me) — mineजगत्-कृत्यम् (jagat-kṛtyam) — the work upon the worldनित्य-सिद्धम् (nitya-siddham) — eternally establishedअज-अच्युतौ (aja-acyutau) — O Unborn and Undying
३ सर्गः संसारसंरम्भस्तत्प्रतिष्ठा स्थितिर्मता । संहारो मर्दनं तस्य तिरोभावस्तदुत्क्रमः ॥
sargaḥ saṃsārasaṃrambhastatpratiṣṭhā sthitirmatā | saṃhāro mardanaṃ tasya tirobhāvastadutkramaḥ ||
“संसार का आरम्भ होना सर्ग है; उसकी स्थिरता स्थिति मानी गई है। उसका मर्दन संहार है; उसका उत्क्रमण (निकल जाना) तिरोभाव है।”
“Creation is the setting in motion of the world; its being upheld is held to be preservation; destruction is its crushing; concealment is its passing away.”
सर्गः (sargaḥ) — creationसंसार-संरम्भः (saṃsāra-saṃrambhaḥ) — the setting in motion of the round of the worldतत्-प्रतिष्ठा (tat-pratiṣṭhā) — its holding steadyस्थितिः (sthitiḥ) — is maintenanceमता (matā) — is heldसंहारः (saṃhāraḥ) — dissolutionमर्दनम् (mardanam) — the crushingतस्य (tasya) — of itतिरोभावः (tirobhāvaḥ) — concealmentतत्-उत्क्रमः (tat-utkramaḥ) — its passing beyond
४ तन्मोक्षोऽनुग्रहस्तन्मे कृत्यमेवं हि पञ्चकम् । कृत्यमेतद्वहत्यन्यस्तूष्णीं गोपुरबिम्बवत् ॥
tanmokṣo'nugrahastanme kṛtyamevaṃ hi pañcakam | kṛtyametadvahatyanyastūṣṇīṃ gopurabimbavat ||
“उससे मुक्ति ही अनुग्रह है; इस प्रकार यह मेरा पंचविध कार्य है। इस कार्य को दूसरा (पंचभूत) मौन रूप से वहन करता है, जैसे नगर के फाटक पर आना-जाना होता है।”
“Release from that is grace; such, indeed, is my fivefold work. Another carries out this work silently, like the coming and going through the image at a city gate.”
तत्-मोक्षः (tat-mokṣaḥ) — release from itअनुग्रहः (anugrahaḥ) — is graceतत् मे (tat me) — that of mineकृत्यम् (kṛtyam) — workएवम् हि (evam hi) — thus indeedपञ्चकम् (pañcakam) — fivefoldकृत्यम् एतत् (kṛtyam etat) — this workवहति (vahati) — carries outअन्यः (anyaḥ) — anotherतूष्णीम् (tūṣṇīm) — in silenceगोपुर-बिम्बवत् (gopura-bimbavat) — like a figure carved on a gate-tower
५ सर्गादि यच्चतुःकृत्यं संसारपरिजृम्भणम् । पञ्चमं मुक्तिहेतुर्वै नित्यं मयि च सुस्थिरम् ॥
sargādi yaccatuḥkṛtyaṃ saṃsāraparijṛmbhaṇam | pañcamaṃ muktiheturvai nityaṃ mayi ca susthiram ||
“सृष्टि आदि जो चार कार्य हैं, वे संसार के विस्तार करने वाले हैं; पाँचवाँ मुक्ति का हेतु है, जो सदा मुझमें ही सुस्थिर रहता है।”
“The four acts beginning with creation are the unfolding of the world; the fifth is the cause of release, forever firmly fixed in me.”
सर्ग-आदि (sarga-ādi) — beginning with creationयत् चतुः-कृत्यम् (yat catuḥ-kṛtyam) — those four worksसंसार-परिजृम्भणम् (saṃsāra-parijṛmbhaṇam) — the unfolding of the round of birthपञ्चमम् (pañcamam) — the fifthमुक्ति-हेतुः (mukti-hetuḥ) — the cause of releaseवै (vai) — indeedनित्यम् (nityam) — foreverमयि (mayi) — in meच सु-स्थिरम् (ca su-sthiram) — and firmly fixed
६ तदिदं पञ्चभूतेषु दृश्यते मामकैर्जनैः । सृष्टिर्भूमौ स्थितिस्तोये संहारः पावके तथा ॥
tadidaṃ pañcabhūteṣu dṛśyate māmakairjanaiḥ | sṛṣṭirbhūmau sthitistoye saṃhāraḥ pāvake tathā ||
“यही मेरे लोगों को पंचभूतों में दिखाई देता है: सृष्टि पृथ्वी में, स्थिति जल में, तथा संहार अग्नि में —”
“This same thing is seen by my own people in the five elements: creation in earth, preservation in water, and destruction likewise in fire —”
तत् इदम् (tat idam) — thisपञ्च-भूतेषु (pañca-bhūteṣu) — in the five elementsदृश्यते (dṛśyate) — is seenमामकैः जनैः (māmakaiḥ janaiḥ) — by my own peopleसृष्टिः (sṛṣṭiḥ) — creationभूमौ (bhūmau) — in earthस्थितिः (sthitiḥ) — maintenanceतोये (toye) — in waterसंहारः (saṃhāraḥ) — dissolutionपावके (pāvake) — in fireतथा (tathā) — likewise
७ तिरोभावोऽनिले तद्वदनुग्रह इहाम्बरे । सृज्यते धरया सर्वमद्भिः सर्वं प्रवर्धते ॥
tirobhāvo'nile tadvadanugraha ihāmbare | sṛjyate dharayā sarvamadbhiḥ sarvaṃ pravardhate ||
“— तिरोभाव वायु में, और अनुग्रह यहाँ आकाश में। पृथ्वी से सब उत्पन्न होता है; जल से सब बढ़ता है;”
“— concealment likewise in wind, and grace here in space. By earth everything is created; by water everything is made to grow;”
तिरोभावः (tirobhāvaḥ) — concealmentअनिले (anile) — in windतद्वत् (tadvat) — likewiseअनुग्रहः (anugrahaḥ) — graceइह (iha) — hereअम्बरे (ambare) — in spaceसृज्यते (sṛjyate) — is brought forthधरया (dharayā) — by earthसर्वम् (sarvam) — everythingअद्भिः (adbhiḥ) — by the watersसर्वम् (sarvam) — everythingप्रवर्धते (pravardhate) — grows
८ अर्द्यते तेजसा सर्वं वायुना चापनीयते । व्योम्नानुगृह्यते सर्वं ज्ञेयमेवं हि सूरिभिः ॥
ardyate tejasā sarvaṃ vāyunā cāpanīyate | vyomnānugṛhyate sarvaṃ jñeyamevaṃ hi sūribhiḥ ||
“— तेज से सब क्षीण होता है; वायु से सब हट जाता है; आकाश से सब पर अनुग्रह होता है। इस प्रकार बुद्धिमानों को यह जानना चाहिए।”
“— by fire everything is worn away; by wind it is carried off; by space everything is favoured with grace. So it is to be known by the wise.”
अर्द्यते (ardyate) — is consumedतेजसा (tejasā) — by fireसर्वम् (sarvam) — everythingवायुना (vāyunā) — by windच अपनीयते (ca apanīyate) — and is carried offव्योम्ना (vyomnā) — by spaceअनुगृह्यते (anugṛhyate) — is gracedसर्वम् (sarvam) — everythingज्ञेयम् (jñeyam) — is to be understoodएवम् हि (evam hi) — thusसूरिभिः (sūribhiḥ) — by the wise
९ पञ्चकृत्यमिदं वोढुं ममास्ति मुखपञ्चकम् । चतुर्दिक्षु चतुर्वक्त्रं तन्मध्ये पञ्चमं मुखम् ॥
pañcakṛtyamidaṃ voḍhuṃ mamāsti mukhapañcakam | caturdikṣu caturvaktraṃ tanmadhye pañcamaṃ mukham ||
“इस पंचविध कार्य को वहन करने के लिए मेरे पाँच मुख हैं: चारों दिशाओं में चार मुख, और उनके मध्य में पाँचवाँ मुख।”
“To bear this fivefold work I have five faces: four faces toward the four directions, and a fifth face in their midst.”
पञ्च-कृत्यम् इदम् (pañca-kṛtyam idam) — this fivefold workवोढुम् (voḍhum) — to bearमम अस्ति (mama asti) — I haveमुख-पञ्चकम् (mukha-pañcakam) — five facesचतुर्-दिक्षु (catur-dikṣu) — in the four directionsचतुर्-वक्त्रम् (catur-vaktram) — four facesतत्-मध्ये (tat-madhye) — in their midstपञ्चमम् मुखम् (pañcamam mukham) — the fifth face
१० युवाभ्यां तपसा लब्धमेतत्कृत्यद्वयं सुतौ । सृष्टिस्थित्यभिधं भाग्यं मत्तः प्रीतादतिप्रियम् ॥
yuvābhyāṃ tapasā labdhametatkṛtyadvayaṃ sutau | sṛṣṭisthityabhidhaṃ bhāgyaṃ mattaḥ prītādatipriyam ||
“हे पुत्रो, तुम दोनों ने तपस्या से मुझ प्रसन्न से यह दो कृत्य पाए हैं — सृष्टि और स्थिति नामक सौभाग्य, जो तुम्हें अत्यंत प्रिय है।”
“By you two, sons, through austerity, this pair of tasks was won from me, pleased — the fortune called creation and preservation, most dear to you.”
युवाभ्याम् (yuvābhyām) — by you twoतपसा (tapasā) — through austerityलब्धम् (labdham) — was gainedएतत् कृत्य-द्वयम् (etat kṛtya-dvayam) — this pair of worksसुतौ (sutau) — my sonsसृष्टि-स्थिति-अभिधम् (sṛṣṭi-sthiti-abhidham) — named creation and maintenanceभाग्यम् (bhāgyam) — as your portionमत्तः (mattaḥ) — from meप्रीतात् (prītāt) — who was pleasedअति-प्रियम् (ati-priyam) — most precious
११ तथा रुद्रमहेशाभ्यामन्यत्कृत्यद्वयं परम् । अनुग्रहाख्यं केनापि लब्धुं नैव हि शक्यते ॥
tathā rudramaheśābhyāmanyatkṛtyadvayaṃ param | anugrahākhyaṃ kenāpi labdhuṃ naiva hi śakyate ||
“वैसे ही रुद्र और महेश ने दूसरा परम कृत्य-द्वय पाया है; पर अनुग्रह नामक कृत्य किसी के द्वारा भी प्राप्त नहीं किया जा सकता।”
“Likewise, by Rudra and Maheśa another supreme pair of tasks was won; but the one called grace cannot be won by anyone at all.”
तथा (tathā) — likewiseरुद्र-महेशाभ्याम् (rudra-maheśābhyām) — by Rudra and Maheśaअन्यत् कृत्य-द्वयम् (anyat kṛtya-dvayam) — the other pair of worksपरम् (param) — higherअनुग्रह-आख्यम् (anugraha-ākhyam) — the one called graceकेन अपि (kena api) — by anyone at allलब्धुम् (labdhum) — to be gainedन एव हि शक्यते (na eva hi śakyate) — is simply not possible
१२ तत्सर्वं पौर्विकं कर्म युवाभ्यां कालविस्मृतम् । न तद् रुद्रमहेशाभ्यां विस्मृतं कर्म तादृशम् ॥
tatsarvaṃ paurvikaṃ karma yuvābhyāṃ kālavismṛtam | na tad rudramaheśābhyāṃ vismṛtaṃ karma tādṛśam ||
“तुम दोनों का वह सारा पूर्वकाल का कर्म समय के साथ विस्मृत हो गया; पर रुद्र और महेश से वैसा कर्म विस्मृत नहीं हुआ।”
“All that former deed of yours has, in the two of you, been forgotten with time; but no such deed has been forgotten by Rudra and Maheśa.”
तत् सर्वम् (tat sarvam) — all of itपौर्विकम् कर्म (paurvikam karma) — the work of former timesयुवाभ्याम् (yuvābhyām) — by you twoकाल-विस्मृतम् (kāla-vismṛtam) — forgotten with timeन तत् (na tat) — not thatरुद्र-महेशाभ्याम् (rudra-maheśābhyām) — by Rudra and Maheśaविस्मृतम् (vismṛtam) — forgottenकर्म तादृशम् (karma tādṛśam) — such work
१३ रूपे वेषे च कृत्ये च वाहने चासने तथा । आयुधादौ च मत्साम्यमस्माभिस्तत्कृते कृतम् ॥
rūpe veṣe ca kṛtye ca vāhane cāsane tathā | āyudhādau ca matsāmyamasmābhistatkṛte kṛtam ||
“रूप, वेष, कृत्य, वाहन, आसन, तथा आयुध आदि में हमने उन्हें उसी कारण से अपनी समानता प्रदान की है।”
“In form, in dress, in task, in mount, and in seat, and in weapon and the rest, equality with me has been granted by us to them, for that reason.”
रूपे (rūpe) — in formवेषे च (veṣe ca) — and in dressकृत्ये च (kṛtye ca) — and in officeवाहने (vāhane) — in mountच आसने (ca āsane) — and in seatतथा (tathā) — likewiseआयुध-आदौ च (āyudha-ādau ca) — and in weapons and the restमत्-साम्यम् (mat-sāmyam) — equality with meअस्माभिः (asmābhiḥ) — by usतत्-कृते (tat-kṛte) — for their sakeकृतम् (kṛtam) — was made
१४ मद्ध्यानविरहाद्युत्सौ मौढ्यं वामेवमागतम् । मज्ज्ञाने सति मैवं स्यान्मानं रूपं महेशवत् ॥
maddhyānavirahādyutsau mauḍhyaṃ vāmevamāgatam | majjñāne sati maivaṃ syānmānaṃ rūpaṃ maheśavat ||
“हे पुत्रो, मेरे ध्यान के अभाव से तुम दोनों में ऐसा मोह आ गया; मेरा ज्ञान रहते हुए महेश जैसा अभिमान और रूप न होता।”
“From the lack of meditation on me, children, this delusion has come upon you two in this way; had my knowledge been present, such pride, such form as Maheśa's, would not have been.”
मत्-ध्यान-विरहात् (mat-dhyāna-virahāt) — from lack of meditation on meयुत्सौ (yutsau) — O you two who foughtमौढ्यम् (mauḍhyam) — delusionवाम् (vām) — upon you twoएवम् (evam) — thusआगतम् (āgatam) — cameमत्-ज्ञाने सति (mat-jñāne sati) — when knowledge of me is thereमा एवम् स्यात् (mā evam syāt) — it would not be soमानम् (mānam) — the prideरूपम् (rūpam) — the formमहेशवत् (maheśavat) — as of Maheśa
१५ तस्मान्मज्ज्ञानसिद्ध्यर्थं मन्त्रमोंकारनामकम् । इतः परं प्रजपतं मामकं मानभञ्जनम् ॥
tasmānmajjñānasiddhyarthaṃ mantramoṃkāranāmakam | itaḥ paraṃ prajapataṃ māmakaṃ mānabhañjanam ||
“इसलिए मेरे ज्ञान की सिद्धि के लिए अब से ओंकार नामक मेरे मन्त्र का जप करो, जो अभिमान का नाशक है।”
“Therefore, for the accomplishment of the knowledge of me, from now on chant the mantra named Oṃkāra, mine, the breaker of pride.”
तस्मात् (tasmāt) — thereforeमत्-ज्ञान-सिद्धि-अर्थम् (mat-jñāna-siddhi-artham) — for the attaining of knowledge of meमन्त्रम् (mantram) — the mantraओंकार-नामकम् (oṃkāra-nāmakam) — named Oṃkāraइतः परम् (itaḥ param) — from now onप्रजपतम् (prajapatam) — repeat, you twoमामकम् (māmakam) — mineमान-भञ्जनम् (māna-bhañjanam) — the breaker of pride
१६ उपादिशं निजं मन्त्रमोंकारमुरुमङ्गलम् । ॐकारो मन्मुखाज्ज्ञे प्रथमं मत्प्रबोधकः ॥
upādiśaṃ nijaṃ mantramoṃkāramurumaṅgalam | oṃkāro manmukhājjñe prathamaṃ matprabodhakaḥ ||
2
“मैंने अपने महामंगलकारी मन्त्र ओंकार का उपदेश दिया था। ओंकार सबसे पहले मेरे ही मुख से प्रकट हुआ, जो मेरे स्वरूप का बोधक है।”
“I once taught my own mantra, Oṃkāra, of great auspiciousness. Oṃkāra arose first from my own mouth, the awakener of me.”
उपादिशम् (upādiśam) — I have taughtनिजम् मन्त्रम् (nijam mantram) — my own mantraओंकारम् (oṃkāram) — Oṃkāraउरु-मङ्गलम् (uru-maṅgalam) — of vast blessingॐकारः (oṃkāraḥ) — Oṃkāraमत्-मुखात् (mat-mukhāt) — from my mouthअज्ञे (ajñe) — was bornप्रथमम् (prathamam) — first of allमत्-प्रबोधकः (mat-prabodhakaḥ) — the awakener of knowledge of me
१७ वाचकोऽयमहं वाच्यो मन्त्रोऽयं हि मदात्मकः । तदनुस्मरणं नित्यं ममानुस्मरणं भवेत् ॥
vācako'yamahaṃ vācyo mantro'yaṃ hi madātmakaḥ | tadanusmaraṇaṃ nityaṃ mamānusmaraṇaṃ bhavet ||
2
“यह वाचक है और मैं वाच्य हूँ; यह मन्त्र मेरा ही स्वरूप है। इसका नित्य स्मरण ही मेरा नित्य स्मरण है।”
“This is the namer, and I am the named; this mantra is indeed of my own nature. The constant remembrance of it is the constant remembrance of me.”
वाचकः अयम् (vācakaḥ ayam) — this is the word that namesअहम् वाच्यः (aham vācyaḥ) — I am what is namedमन्त्रः अयम् (mantraḥ ayam) — this mantraहि (hi) — indeedमत्-आत्मकः (mat-ātmakaḥ) — has me for its very selfतत्-अनुस्मरणम् (tat-anusmaraṇam) — the remembering of itनित्यम् (nityam) — constantlyमम अनुस्मरणम् (mama anusmaraṇam) — the remembering of meभवेत् (bhavet) — is
१८ अकार उत्तरात् पूर्वमुकारः पश्चिमाननात् । मकारो दक्षिणमुखाद् बिन्दुः प्राङ्मुखतस्तथा ॥
akāra uttarāt pūrvamukāraḥ paścimānanāt | makāro dakṣiṇamukhād binduḥ prāṅmukhatastathā ||
2
“अकार उत्तर मुख से, उकार पश्चिम मुख से, मकार दक्षिण मुख से, और बिन्दु पूर्व मुख से —”
“The letter A [came] from the northern face; U from the western face; M from the southern face; the bindu likewise from the eastern face;”
अकारः (akāraḥ) — the sound Aउत्तरात् (uttarāt) — from the northern faceपूर्वम् (pūrvam) — firstउकारः (ukāraḥ) — the sound Uपश्चिम-आननात् (paścima-ānanāt) — from the western faceमकारः (makāraḥ) — the sound Mदक्षिण-मुखात् (dakṣiṇa-mukhāt) — from the southern faceबिन्दुः (binduḥ) — the nasal pointप्राक्-मुखतः (prāk-mukhataḥ) — from the eastern faceतथा (tathā) — likewise
१९ नादो मध्यमुखादेवं पञ्चधासौ विजृम्भितः । एकीभूतः पुनस्तद्वदोमित्येकाक्षरोऽभवत् ॥
nādo madhyamukhādevaṃ pañcadhāsau vijṛmbhitaḥ | ekībhūtaḥ punastadvadomityekākṣaro'bhavat ||
2
“— और नाद मध्य मुख से — इस प्रकार यह पाँच रूपों में विस्तृत हुआ। फिर एकीभूत होकर वही ओं इस एक अक्षर के रूप में हो गया।”
“— and nāda from the middle face; thus it unfolded fivefold. Then, becoming one, it likewise became the single syllable Oṃ.”
नादः (nādaḥ) — the resonanceमध्य-मुखात् (madhya-mukhāt) — from the middle faceएवम् (evam) — thusपञ्चधा (pañcadhā) — in five waysअसौ (asau) — itविजृम्भितः (vijṛmbhitaḥ) — unfoldedएकीभूतः (ekībhūtaḥ) — become oneपुनः (punaḥ) — againतद्वत् (tadvat) — in the same wayओम् इति (om iti) — as Omएक-अक्षरः (eka-akṣaraḥ) — the single syllableअभवत् (abhavat) — became
२० नामरूपात्मकं सर्वं वेदभूतकुलद्वयम् । व्याप्तमेतेन मन्त्रेण शिवशक्त्योश्च बोधकः ॥
nāmarūpātmakaṃ sarvaṃ vedabhūtakuladvayam | vyāptametena mantreṇa śivaśaktyośca bodhakaḥ ||
2
“नाम-रूपात्मक सब कुछ, वेद में वर्णित दोनों कुल, इस मन्त्र से व्याप्त हैं; और यह शिव और शक्ति दोनों का बोधक है।”
“Everything made of name and form, the twofold family that the Veda speaks of, is pervaded by this mantra; and it is the awakener of both Śiva and Śakti.”
नाम-रूप-आत्मकम् (nāma-rūpa-ātmakam) — made of name and formसर्वम् (sarvam) — all thisवेद-भूत-कुल-द्वयम् (veda-bhūta-kula-dvayam) — the twin families of Veda and of the elementsव्याप्तम् (vyāptam) — is pervadedएतेन मन्त्रेण (etena mantreṇa) — by this mantraशिव-शक्त्योः (śiva-śaktyoḥ) — of Śiva and Śaktiच बोधकः (ca bodhakaḥ) — and it is the revealer
२१ अस्मात् पञ्चाक्षरं जज्ञे बोधकं सकलस्य तत् । अकारादिक्रमेणैव नकारादि यथाक्रमम् ॥
asmāt pañcākṣaraṃ jajñe bodhakaṃ sakalasya tat | akārādikrameṇaiva nakārādi yathākramam ||
2
“इससे पंचाक्षर मन्त्र उत्पन्न हुआ, जो मेरे सकल रूप का बोधक है, अकारादि क्रम से ही और नकारादि क्रम से भी यथाक्रम।”
“From this arose the five-syllabled [mantra], the awakener of my embodied form, by the very order of A and the rest, [and also] in the order beginning with Na, each in due course.”
अस्मात् (asmāt) — from itपञ्च-अक्षरम् (pañca-akṣaram) — the five-syllabled mantraजज्ञे (jajñe) — was bornबोधकम् (bodhakam) — revealingसकलस्य (sakalasya) — him who has partsतत् (tat) — thatअकार-आदि-क्रमेण एव (akāra-ādi-krameṇa eva) — in the order beginning with Aनकार-आदि (nakāra-ādi) — beginning with NAयथा-क्रमम् (yathā-kramam) — each in turn
२२ अस्मात् पञ्चाक्षराज्जाता मातृकाः पञ्चभेदतः । तस्माच्छिरश्चतुर्वक्त्रात्त्रिपाद्गायत्रिरेव हि ॥
asmāt pañcākṣarājjātā mātṛkāḥ pañcabhedataḥ | tasmācchiraścaturvaktrāttripādgāyatrireva hi ||
2
“इस पंचाक्षर से मातृकाएँ पाँच भेदों में उत्पन्न हुईं; और उससे, चतुर्मुख से, शिरोमन्त्र सहित त्रिपदा गायत्री ही उत्पन्न हुई।”
“From this five-syllabled [mantra] the mother-letters were born, in five divisions; and from that, from the four-faced one, the three-footed Gāyatrī itself, together with the śiras-mantra.”
अस्मात् (asmāt) — from thatपञ्च-अक्षरात् (pañca-akṣarāt) — five-syllabled mantraजाताः (jātāḥ) — were bornमातृकाः (mātṛkāḥ) — the mother-lettersपञ्च-भेदतः (pañca-bhedataḥ) — in five divisionsतस्मात् (tasmāt) — from thatशिरः (śiraḥ) — the head-verseचतुर्-वक्त्रात् (catur-vaktrāt) — from the four facesत्रि-पात्-गायत्री (tri-pāt-gāyatrī) — the three-footed Gāyatrīएव हि (eva hi) — indeed
२३ वेदः सर्वस्ततो जज्ञे ततो वै मन्त्रकोटयः । तत्तन्मन्त्रेण तत्सिद्धिः सर्वसिद्धिरितो भवेत् ॥
vedaḥ sarvastato jajñe tato vai mantrakoṭayaḥ | tattanmantreṇa tatsiddhiḥ sarvasiddhirito bhavet ||
“उससे सम्पूर्ण वेद उत्पन्न हुआ, और उससे ही करोड़ों मन्त्र उत्पन्न हुए। उन-उन मन्त्रों से उन-उनकी सिद्धि होती है; पर इससे सर्वसिद्धि होती है।”
“From that the whole Veda was born, and from that, indeed, the ten millions of mantras. By each mantra comes its own accomplishment; but from this [praṇava and pañcākṣara] comes every accomplishment.”
वेदः सर्वः (vedaḥ sarvaḥ) — the whole Vedaततः (tataḥ) — from thatजज्ञे (jajñe) — was bornततः वै (tataḥ vai) — and from thatमन्त्र-कोटयः (mantra-koṭayaḥ) — ten million mantrasतत्-तत्-मन्त्रेण (tat-tat-mantreṇa) — by each such mantraतत्-सिद्धिः (tat-siddhiḥ) — its own attainmentसर्व-सिद्धिः (sarva-siddhiḥ) — and every attainmentइतः (itaḥ) — from this oneभवेत् (bhavet) — comes
२४ अनेन मन्त्रकन्देन भोगो मोक्षश्च सिद्ध्यति । सकला मन्त्रराजानः साक्षाद्भोगप्रदाः शुभाः ॥
anena mantrakandena bhogo mokṣaśca siddhyati | sakalā mantrarājānaḥ sākṣādbhogapradāḥ śubhāḥ ||
“इस मन्त्र-कन्द से भोग और मोक्ष दोनों सिद्ध होते हैं। इससे उत्पन्न सकल मन्त्रराज साक्षात् भोग देने वाले और शुभ हैं।”
“By this root of mantras, both enjoyment and release are accomplished. The embodied kings of mantras [that spring from it] visibly grant enjoyment, and are auspicious.”
अनेन (anena) — by thisमन्त्र-कन्देन (mantra-kandena) — root-bulb of all mantrasभोगः (bhogaḥ) — enjoymentमोक्षः च (mokṣaḥ ca) — and releaseसिद्ध्यति (siddhyati) — are accomplishedसकलाः (sakalāḥ) — allमन्त्र-राजानः (mantra-rājānaḥ) — the king-mantrasसाक्षात्-भोग-प्रदाः (sākṣāt-bhoga-pradāḥ) — give enjoyment directlyशुभाः (śubhāḥ) — auspicious
२५ पुनस्तयोस्तत्र तिरः पटं गुरुः प्रकल्प्य मन्त्रं च समादिशत् परम् । निधाय तच्छीर्ष्णि कराम्बुजं शनैः रुदङ्मुखं संस्थितयोः सहाम्बिकः ॥
punastayostatra tiraḥ paṭaṃ guruḥ | prakalpya mantraṃ ca samādiśat param | nidhāya tacchīrṣṇi karāmbujaṃ śanaiḥ | rudaṅmukhaṃ saṃsthitayoḥ sahāmbikaḥ ||
फिर गुरु ने अम्बिका सहित उन दोनों के बीच एक ओट का वस्त्र रचकर, रोते हुए मुख वाले उन दोनों के सिर पर धीरे-धीरे अपना करकमल रखकर उन्हें वह परम मन्त्र सिखाया।
Then again the teacher, together with Ambikā, arranging a screening cloth between them, taught the two of them, weeping-faced, the supreme mantra, placing his lotus hand slowly upon each head.
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
पुनः (punaḥ) — thenतयोः (tayoḥ) — for those twoतत्र (tatra) — thereतिरः पटम् (tiraḥ paṭam) — a screening clothगुरुः (guruḥ) — the teacherप्रकल्प्य (prakalpya) — having arrangedमन्त्रम् च (mantram ca) — and the mantraसमादिशत् (samādiśat) — impartedपरम् (param) — supremeनिधाय (nidhāya) — having laidतत्-शीर्ष्णि (tat-śīrṣṇi) — on their headsकर-अम्बुजम् (kara-ambujam) — his lotus handशनैः (śanaiḥ) — gentlyउदङ्-मुखम् (udaṅ-mukham) — facing northसंस्थितयोः (saṃsthitayoḥ) — as the two satसह-अम्बिकः (saha-ambikaḥ) — together with Ambikā
२६ त्रिरुच्चार्याग्रहीन्मन्त्रं यन्त्रतन्त्रोक्तिपूर्वकम् । शिष्यौ च तौ दक्षिणायामात्मानं च समार्पयत् ॥
triruccāryāgrahīnmantraṃ yantratantroktipūrvakam | śiṣyau ca tau dakṣiṇāyāmātmānaṃ ca samārpayat ||
उसे तीन बार उच्चारण कराकर, यन्त्र-तन्त्र में कही विधि के अनुसार, गुरु ने उन्हें मन्त्र दिया; और उन दोनों शिष्यों ने दक्षिणा में अपने-आपको ही समर्पित कर दिया।
Having had them utter it three times, he gave them the mantra, preceded by what is told in the yantra and the tantra; and the two disciples offered their very selves as the fee.
त्रिः (triḥ) — three timesउच्चार्य (uccārya) — having uttered itअग्रहीत् (agrahīt) — they receivedमन्त्रम् (mantram) — the mantraयन्त्र-तन्त्र-उक्ति-पूर्वकम् (yantra-tantra-ukti-pūrvakam) — preceded by the words of the yantra and tantraशिष्यौ च तौ (śiṣyau ca tau) — and those two pupilsदक्षिणायाम् (dakṣiṇāyām) — as the teacher’s feeआत्मानम् च (ātmānam ca) — their very selvesसमार्पयत् (samārpayat) — offered up
२७ प्रबद्धहस्तौ किल तौ तदन्तिके तमूचतुर्देववरं जगद्गुरुम् ॥
prabaddhahastau kila tau tadantike | tamūcaturdevavaraṃ jagadgurum ||
हाथ जोड़े हुए वे दोनों तब उन देवश्रेष्ठ, जगद्गुरु से बोले।
The two of them, hands joined close by him, then spoke to that best of gods, the teacher of the world.
NoteIn a longer metre than the anuṣṭubh of the body, matching the elevated moment.
प्रबद्ध-हस्तौ (prabaddha-hastau) — hands foldedकिल (kila) — indeedतौ (tau) — the twoतत्-अन्तिके (tat-antike) — in his presenceतम् (tam) — himऊचतुः (ūcatuḥ) — addressedदेव-वरम् (deva-varam) — best of godsजगत्-गुरुम् (jagat-gurum) — teacher of the world
२८ नमो निष्कलरूपाय नमो निष्कलतेजसे । नमः सकलनाथाय नमस्ते सकलात्मने ॥
namo niṣkalarūpāya namo niṣkalatejase | namaḥ sakalanāthāya namaste sakalātmane ||
“निष्कल-रूप को नमस्कार, निष्कल-तेज को नमस्कार; सकल के स्वामी को नमस्कार, सकल-आत्मा आपको नमस्कार।”
“Homage to the one of formless form, homage to the one of formless splendour; homage to the lord of the embodied, homage to you, the self of the embodied.”
नमः (namaḥ) — salutationनिष्कल-रूपाय (niṣkala-rūpāya) — to him whose form is without partsनमः (namaḥ) — salutationनिष्कल-तेजसे (niṣkala-tejase) — to the partless splendourनमः (namaḥ) — salutationसकल-नाथाय (sakala-nāthāya) — to the lord of all that has partsनमः ते (namaḥ te) — salutation to youसकल-आत्मने (sakala-ātmane) — the Self of all
२९ नमः प्रणववाच्याय नमः प्रणवलिङ्गिने । नमः सृष्ट्यादिकर्त्रे च नमः पञ्चमुखाय ते ॥
namaḥ praṇavavācyāya namaḥ praṇavaliṅgine | namaḥ sṛṣṭyādikartre ca namaḥ pañcamukhāya te ||
“प्रणव के वाच्य को नमस्कार, प्रणव-लिंग वाले को नमस्कार; सृष्टि आदि के कर्ता को नमस्कार, हे पंचमुख आपको नमस्कार।”
“Homage to the one named by the praṇava, homage to the one marked by the praṇava; homage to the maker of creation and the rest, homage to you, the five-faced one.”
नमः (namaḥ) — salutationप्रणव-वाच्याय (praṇava-vācyāya) — to him whom Om namesनमः (namaḥ) — salutationप्रणव-लिङ्गिने (praṇava-liṅgine) — to him whose sign is Omनमः (namaḥ) — salutationसृष्टि-आदि-कर्त्रे (sṛṣṭi-ādi-kartre) — to the doer of creation and the restच नमः (ca namaḥ) — and salutationपञ्च-मुखाय ते (pañca-mukhāya te) — to you, the five-faced
३० पञ्चब्रह्मस्वरूपाय पञ्चकृत्याय ते नमः । आत्मने ब्रह्मणे तुभ्यमनन्तगुणशक्तये ॥
pañcabrahmasvarūpāya pañcakṛtyāya te namaḥ | ātmane brahmaṇe tubhyamanantaguṇaśaktaye ||
“पंचब्रह्मस्वरूप, पंचकृत्य आपको नमस्कार; आत्मा, ब्रह्म, अनन्त गुण-शक्ति वाले आपको नमस्कार।”
“Homage to you, of the form of the five Brahmans, of the five acts; to you, the Self, Brahman, of infinite qualities and power.”
पञ्च-ब्रह्म-स्वरूपाय (pañca-brahma-svarūpāya) — to him whose form is the five Brahmansपञ्च-कृत्याय (pañca-kṛtyāya) — to him of the fivefold workते नमः (te namaḥ) — salutation to youआत्मने (ātmane) — to the Selfब्रह्मणे (brahmaṇe) — to Brahmanतुभ्यम् (tubhyam) — to youअनन्त-गुण-शक्तये (ananta-guṇa-śaktaye) — of endless qualities and powers
३१ सकलाकलरूपाय शम्भवे गुरवे नमः । इति स्तुत्वा गुरुं पद्यैर्ब्रह्मा विष्णुश्च नेमतुः ॥
sakalākalarūpāya śambhave gurave namaḥ | iti stutvā guruṃ padyairbrahmā viṣṇuśca nematuḥ ||
“सकल-अकल रूप वाले, गुरु शम्भु को नमस्कार।” इस प्रकार गुरु की इन पद्यों से स्तुति करके ब्रह्मा और विष्णु ने प्रणाम किया।
“Homage to Śambhu the teacher, of embodied and unembodied form.” Having thus praised the teacher with these verses, Brahmā and Viṣṇu bowed.
सकल-अकल-रूपाय (sakala-akala-rūpāya) — to him whose form is both with parts and withoutशम्भवे (śambhave) — to Śambhuगुरवे (gurave) — to the teacherनमः (namaḥ) — salutationइति (iti) — thusस्तुत्वा (stutvā) — having praisedगुरुम् (gurum) — the teacherपद्यैः (padyaiḥ) — in versesब्रह्मा (brahmā) — Brahmāविष्णुः च (viṣṇuḥ ca) — and Viṣṇuनेमतुः (nematuḥ) — the two bowed
३२ वत्सकौ सर्वतत्त्वं च कथितं दर्शितं च वाम् । जपतं प्रणवं मन्त्रं देवीदिष्टं मदात्मकम् ॥
vatsakau sarvatattvaṃ ca kathitaṃ darśitaṃ ca vām | japataṃ praṇavaṃ mantraṃ devīdiṣṭaṃ madātmakam ||
“हे वत्सो, सम्पूर्ण तत्त्व तुम दोनों को कहा और दिखाया गया। देवी द्वारा उपदिष्ट, मेरे स्वरूप वाले प्रणव मन्त्र का जप करो।”
“Children, the whole truth has been told and shown to you two. Chant the praṇava mantra, taught by the Goddess, of my own nature.”
वत्सकौ (vatsakau) — my childrenसर्व-तत्त्वम् च (sarva-tattvam ca) — the whole truthकथितम् (kathitam) — has been toldदर्शितम् च (darśitam ca) — and shownवाम् (vām) — to you twoजपतम् (japatam) — repeatप्रणवम् मन्त्रम् (praṇavam mantram) — the mantra Omदेवी-दिष्टम् (devī-diṣṭam) — enjoined by the Goddessमत्-आत्मकम् (mat-ātmakam) — having me for its self
३३ ज्ञानं च सुस्थिरं भाग्यं सर्वं भवति शाश्वतम् । आर्द्रायां च चतुर्दश्यां तज्जप्यं त्वक्षयं भवेत् ॥
jñānaṃ ca susthiraṃ bhāgyaṃ sarvaṃ bhavati śāśvatam | ārdrāyāṃ ca caturdaśyāṃ tajjapyaṃ tvakṣayaṃ bhavet ||
2
“ज्ञान और सुस्थिर भाग्य — सब कुछ शाश्वत हो जाता है। आर्द्रा-युक्त चतुर्दशी को किया गया वह जप अक्षय हो जाता है।”
“Knowledge, and firm fortune — everything becomes everlasting [by it]. And that recitation, on the fourteenth day at Ārdrā, becomes imperishable.”
ज्ञानम् च (jñānam ca) — and knowledgeसु-स्थिरम् (su-sthiram) — firmly setभाग्यम् (bhāgyam) — fortuneसर्वम् (sarvam) — all of itभवति (bhavati) — becomesशाश्वतम् (śāśvatam) — everlastingआर्द्रायाम् (ārdrāyām) — on Ārdrāच चतुर्दश्याम् (ca caturdaśyām) — and on the fourteenthतत्-जप्यम् (tat-japyam) — that repetitionतु (tu) — indeedअक्षयम् (akṣayam) — imperishableभवेत् (bhavet) — becomes
३४ सूर्यगत्या महार्द्रायामेकं कोटिगुणं भवेत् । मृगशीर्षान्तिमो भागः पुनर्वस्वादिमस्तथा ॥
sūryagatyā mahārdrāyāmekaṃ koṭiguṇaṃ bhavet | mṛgaśīrṣāntimo bhāgaḥ punarvasvādimastathā ||
2
“सूर्य की गति से महा-आर्द्रा में एक जप करोड़गुना हो जाता है; मृगशिरा का अन्तिम भाग, और वैसे ही पुनर्वसु का प्रथम भाग —”
“By the sun's course, at the great Ārdrā, one [recitation] becomes worth ten million; the last part of Mṛgaśīrṣa, and likewise the first of Punarvasu —”
सूर्य-गत्या (sūrya-gatyā) — by the sun’s courseमहा-आर्द्रायाम् (mahā-ārdrāyām) — on the great Ārdrāएकम् (ekam) — a single actकोटि-गुणम् (koṭi-guṇam) — ten million-foldभवेत् (bhavet) — becomesमृगशीर्ष-अन्तिमः भागः (mṛgaśīrṣa-antimaḥ bhāgaḥ) — the last quarter of Mṛgaśīrṣaपुनर्वसु-आदिमः (punarvasu-ādimaḥ) — and the first of Punarvasuतथा (tathā) — likewise
३५ आर्द्रासमं सदा ज्ञेयं पूजाहोमादितर्पणे । दर्शनं तु प्रभाते च प्रातःसङ्गवकालयोः ॥
ārdrāsamaṃ sadā jñeyaṃ pūjāhomāditarpaṇe | darśanaṃ tu prabhāte ca prātaḥsaṅgavakālayoḥ ||
2
“— पूजा, होम आदि तर्पण में सदा आर्द्रा के समान जानने चाहिए। दर्शन तो प्रभात और प्रातः-संगव कालों में करना चाहिए।”
“— are always to be known as equal to Ārdrā for worship, fire-offering, libation and the rest. But the sight [of me] is for the early morning and the mid-morning times.”
आर्द्रा-समम् (ārdrā-samam) — as equal to Ārdrāसदा (sadā) — alwaysज्ञेयम् (jñeyam) — is to be reckonedपूजा-होम-आदि-तर्पणे (pūjā-homa-ādi-tarpaṇe) — in worship, fire-offering, libation and the restदर्शनम् तु (darśanam tu) — the sight of himप्रभाते (prabhāte) — at dawnच (ca) — andप्रातः-सङ्गव-कालयोः (prātaḥ-saṅgava-kālayoḥ) — in the morning and forenoon hours
३६ चतुर्दशी तथा ग्राह्या निशीथव्यापिनी भवेत् । प्रदोषव्यापिनी चैव परयुक्ता प्रशस्यते ॥
caturdaśī tathā grāhyā niśīthavyāpinī bhavet | pradoṣavyāpinī caiva parayuktā praśasyate ||
“चतुर्दशी वही ग्रहण करनी चाहिए जो निशीथ-व्यापिनी हो; और प्रदोष-व्यापिनी, परा तिथि से युक्त, भी प्रशस्त कही गई है।”
“The fourteenth to be taken should be the one spanning midnight; and the one spanning the evening twilight, joined with the following [tithi], is praised as well.”
चतुर्दशी (caturdaśī) — the fourteenth dayतथा (tathā) — likewiseग्राह्या (grāhyā) — is to be takenनिशीथ-व्यापिनी (niśītha-vyāpinī) — as that which covers midnightभवेत् (bhavet) — should beप्रदोष-व्यापिनी (pradoṣa-vyāpinī) — covering the early eveningच एव (ca eva) — and alsoपर-युक्ता (para-yuktā) — joined with the following dayप्रशस्यते (praśasyate) — is commended
३७ लिङ्गं वेरं च मे तुल्यं यजतां लिङ्गमुत्तमम् । तस्माल्लिङ्गं परं पूज्यं वेरादपि मुमुक्षुभिः ॥
liṅgaṃ veraṃ ca me tulyaṃ yajatāṃ liṅgamuttamam | tasmālliṅgaṃ paraṃ pūjyaṃ verādapi mumukṣubhiḥ ||
“मेरे लिए यजन करने वालों के लिए लिंग और मूर्ति समान हैं, तथापि लिंग ही उत्तम है। इसलिए मुमुक्षुओं को मूर्ति से भी बढ़कर लिंग की ही पूजा करनी चाहिए।”
“The liṅga and the image are equal for those who worship me, yet the liṅga is the best. So the liṅga is to be worshipped above even the image, by those who seek release.”
लिङ्गम् (liṅgam) — the liṅgaवेरम् च (veram ca) — and the imageमे (me) — of meतुल्यम् (tulyam) — are equalयजताम् (yajatām) — for those who worshipलिङ्गम् (liṅgam) — the liṅgaउत्तमम् (uttamam) — is the higherतस्मात् (tasmāt) — thereforeलिङ्गम् (liṅgam) — the liṅgaपरम् पूज्यम् (param pūjyam) — is more to be worshippedवेरात् अपि (verāt api) — than even the imageमुमुक्षुभिः (mumukṣubhiḥ) — by seekers of release
३८ लिङ्गमुद्धारमन्त्रेण वेरं पञ्चाक्षरेण तु । स्वयमेव हि सद्द्रव्यैः प्रतिष्ठाप्यं परैरपि ॥
liṅgamuddhāramantreṇa veraṃ pañcākṣareṇa tu | svayameva hi saddravyaiḥ pratiṣṭhāpyaṃ parairapi ||
“लिंग की स्थापना उद्धार-मन्त्र (ओंकार) से, और मूर्ति की पंचाक्षर मन्त्र से करनी चाहिए; और यह स्वयं या दूसरों के द्वारा भी उत्तम द्रव्यों से प्रतिष्ठित करनी चाहिए।”
“The liṅga is to be established with the uddhāra mantra [Oṃkāra], the image with the five-syllabled one; and it should be installed, with good materials, whether by oneself or even by others.”
लिङ्गम् (liṅgam) — the liṅgaउद्धार-मन्त्रेण (uddhāra-mantreṇa) — with the uddhāra mantraवेरम् (veram) — the imageपञ्च-अक्षरेण (pañca-akṣareṇa) — with the five-syllabled mantraतु (tu) — andस्वयम् एव (svayam eva) — by oneselfहि (hi) — indeedसत्-द्रव्यैः (sat-dravyaiḥ) — with worthy materialsप्रतिष्ठाप्यम् (pratiṣṭhāpyam) — is to be installedपरैः अपि (paraiḥ api) — or by others
३९ पूजयेदुपचारैश्च मत्पदं सुलभं भवेत् । इति शास्य तथा शिष्यौ तत्रैवान्तर्हितः शिवः ॥
pūjayedupacāraiśca matpadaṃ sulabhaṃ bhavet | iti śāsya tathā śiṣyau tatraivāntarhitaḥ śivaḥ ||
“उपचारों से पूजा करे, जिससे मेरा पद सुलभ हो जाता है।” इस प्रकार दोनों शिष्यों को उपदेश देकर शिव वहीं अन्तर्धान हो गए।
“One should worship it with the rites of honour, and my state becomes easy to reach.” Having thus taught the two disciples, Śiva vanished right there.
पूजयेत् (pūjayet) — let him worshipउपचारैः च (upacāraiḥ ca) — with the offices of worshipमत्-पदम् (mat-padam) — my stateसुलभम् भवेत् (sulabham bhavet) — becomes easy to reachइति (iti) — thusशास्य (śāsya) — having instructedतथा (tathā) — soशिष्यौ (śiṣyau) — the two pupilsतत्र एव (tatra eva) — there and thenअन्तर्हितः (antarhitaḥ) — vanishedशिवः (śivaḥ) — Śiva
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायामोंकारोपदेशवर्णनं नाम दशमोऽध्यायः ॥ १० ॥
Here ends the tenth chapter — “The Account of the Teaching of Oṃkāra” — in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता में “ओंकार के उपदेश का वर्णन” नामक दसवाँ अध्याय समाप्त हुआ।