॥ ॐ श्रीसाम्बशिवाय नमः ॥ ॥ ॐ श्रीगणेशाय नमः ॥
श्रीशिवमहापुराण
विद्येश्वरसंहिताअथ द्वाविंशोऽध्यायः
The sages ask Sūta to resolve a saying they had heard, that Śiva's food-offering is not to be taken, and to declare the greatness of the bilva. Sūta declares that a devotee should abandon that notion and eat it with reverence, its very sight destroying sin and its eating granting merit beyond a thousand sacrifices; he grades which food-offerings are open to whom — those of the great jyotirliṅgas and installed liṅgas equal to a cāndrāyaṇa fast for any devotee, others restricted wherever Caṇḍa's authority applies — and notes that whatever touches the śālagrāma stone becomes pure regardless. He then turns to the bilva, at whose root every holy ford is said to dwell, praising the merit of worshipping, bathing, lighting lamps, and feeding a devotee there, before closing with the two-fold rule of worship — pīṭha-worship with a vessel for those on the path of engagement, the subtle liṅga and one's own food as offering for those on the path of renunciation. ऋषिगण सूत से यह सुना हुआ वचन कि शिवनैवेद्य ग्राह्य नहीं है, का निर्णय तथा बिल्व का माहात्म्य पूछते हैं। सूत कहते हैं कि भक्त को यह अग्राह्य-भावना त्यागकर आदरपूर्वक नैवेद्य ग्रहण करना चाहिए — इसके दर्शनमात्र से पाप दूर होते हैं और भक्षण से सहस्र यज्ञों से भी बढ़कर पुण्य प्राप्त होता है। वे बताते हैं कि कौन-सा नैवेद्य किसके लिए ग्राह्य है — महाज्योतिर्लिंगों और प्रतिष्ठित लिंगों का नैवेद्य सभी भक्तों के लिए चान्द्रायणव्रत के समान है, जबकि अन्यत्र चण्ड के अधिकार वाले स्थानों पर प्रतिबन्ध है — तथा शालग्रामशिला के स्पर्श से सब कुछ पवित्र हो जाता है। फिर वे बिल्व की महिमा बताते हैं, जिसके मूल में समस्त तीर्थ निवास करते हैं, तथा वहाँ पूजन, अभिषेक, दीपदान और भक्त-भोजन के पुण्य का वर्णन करते हैं, और अन्त में प्रवृत्तिमार्गियों के लिए पात्रयुक्त पीठपूजा तथा निवृत्तिमार्गियों के लिए सूक्ष्म लिंग व स्वभोज्य-नैवेद्य के द्विविध पूजाविधान से अध्याय समाप्त करते हैं।
१ अग्राह्यं शिवनैवेद्यमिति पूर्वं श्रुतं वचः । ब्रूहि तन्निर्णयं बिल्वमाहात्म्यमपि सन्मुने ॥
agrāhyaṃ śivanaivedyamiti pūrvaṃ śrutaṃ vacaḥ | brūhi tannirṇayaṃ bilvamāhātmyamapi sanmune ||
"शिव का नैवेद्य ग्राह्य नहीं है" — यह वचन हमने पहले सुना है। हे सन्मुने! इसका निर्णय, तथा बिल्व का माहात्म्य भी बताइए।
"Śiva's food-offering is not to be taken" — this saying we have heard before. Declare to us the resolution of that, and the greatness of the bilva too, good sage.
अग्राह्यम् (agrāhyam) — not to be takenशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaइति (iti) — thusपूर्वम् (pūrvam) — earlierश्रुतम् (śrutam) — was heardवचः (vacaḥ) — the wordब्रूहि (brūhi) — tellतत्-निर्णयम् (tat-nirṇayam) — the settling of thatबिल्व-माहात्म्यम् (bilva-māhātmyam) — the greatness of the bilvaअपि (api) — alsoसत्-मुने (sat-mune) — O good sage
२ शृणुध्वं मुनयः सर्वे सावधानतयाधुना । सर्वं वदामि सम्प्रीत्या धन्या यूयं शिवव्रताः ॥
śṛṇudhvaṃ munayaḥ sarve sāvadhānatayādhunā | sarvaṃ vadāmi samprītyā dhanyā yūyaṃ śivavratāḥ ||
हे मुनियो, अब आप सब सावधानीपूर्वक सुनिए; मैं सब कुछ प्रसन्नतापूर्वक कहता हूँ — आप शिवव्रती धन्य हैं।
Hear now, all you sages, with full attention; I shall declare everything with pleasure — blessed are you, keepers of the vow of Śiva.
शृणुध्वम् (śṛṇudhvam) — hearमुनयः (munayaḥ) — O sagesसर्वे (sarve) — allसावधानतया (sāvadhānatayā) — attentivelyअधुना (adhunā) — nowसर्वम् (sarvam) — allवदामि (vadāmi) — I tellसम्प्रीत्या (samprītyā) — with gladnessधन्याः (dhanyāḥ) — blessedयूयम् (yūyam) — you areशिव-व्रताः (śiva-vratāḥ) — you who keep the vow of Śiva
३ शिवभक्तः शुचिः शुद्धः सद्व्रती दृढनिश्चयः । भक्षयेच्छिवनैवेद्यं त्यजेदग्राह्यभावनाम् ॥
śivabhaktaḥ śuciḥ śuddhaḥ sadvratī dṛḍhaniścayaḥ | bhakṣayecchivanaivedyaṃ tyajedagrāhyabhāvanām ||
2
पवित्र, शुद्ध, सद्व्रती और दृढ़निश्चयी शिवभक्त को शिवनैवेद्य ग्रहण करना चाहिए, और अग्राह्य होने की भावना का त्याग कर देना चाहिए।
A devotee of Śiva, pure, clean, of true vow, firm in resolve, should eat the food-offering of Śiva, and abandon the notion that it is forbidden.
शिव-भक्तः (śiva-bhaktaḥ) — the devotee of Śivaशुचिः (śuciḥ) — cleanशुद्धः (śuddhaḥ) — pureसत्-व्रती (sat-vratī) — of good vowsदृढ-निश्चयः (dṛḍha-niścayaḥ) — of firm convictionभक्षयेत् (bhakṣayet) — let him eatशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaत्यजेत् (tyajet) — let him abandonअग्राह्य-भावनाम् (agrāhya-bhāvanām) — the notion that it may not be taken
४ दृष्ट्वापि शिवनैवेद्यं यान्ति पापानि दूरतः । भुङ्क्ते तु शिवनैवेद्यं पुण्यान्यायान्ति कोटिशः ॥
dṛṣṭvāpi śivanaivedyaṃ yānti pāpāni dūrataḥ | bhuṅkte tu śivanaivedyaṃ puṇyānyāyānti koṭiśaḥ ||
2
शिवनैवेद्य को देखने मात्र से ही पाप दूर भाग जाते हैं; और जो शिवनैवेद्य को खाता है, उसे करोड़ों पुण्य प्राप्त होते हैं।
Merely by seeing Śiva's food-offering, sins flee far away; but one who eats Śiva's food-offering, merits come to him by the crore.
दृष्ट्वा (dṛṣṭvā) — on seeing itअपि (api) — evenशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaयान्ति (yānti) — goपापानि (pāpāni) — sinsदूरतः (dūrataḥ) — far awayभुङ्क्ते (bhuṅkte) — he eatsतु (tu) — indeedशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaपुण्यानि (puṇyāni) — meritsआयान्ति (āyānti) — comeकोटिशः (koṭiśaḥ) — by the ten million
५ अलं यागसहस्रेणाप्यलं यागार्बुदैरपि । भक्षिते शिवनैवेद्ये शिवसायुज्यमाप्नुयात् ॥
alaṃ yāgasahasreṇāpyalaṃ yāgārbudairapi | bhakṣite śivanaivedye śivasāyujyamāpnuyāt ||
2
सहस्र यज्ञों से भी क्या, अर्बुद यज्ञों से भी क्या — शिवनैवेद्य के भक्षण से मनुष्य शिवसायुज्य को प्राप्त करता है।
Enough of a thousand sacrifices, enough even of a hundred million sacrifices — when Śiva's food-offering is eaten, one obtains union with Śiva.
अलम् (alam) — enoughयाग-सहस्रेण (yāga-sahasreṇa) — of a thousand sacrificesअपि (api) — evenअलम् (alam) — enoughयाग-अर्बुदैः (yāga-arbudaiḥ) — of a hundred million sacrificesअपि (api) — evenभक्षिते (bhakṣite) — when it is eatenशिव-नैवेद्ये (śiva-naivedye) — the food offered to Śivaशिव-सायुज्यम् (śiva-sāyujyam) — union with Śivaआप्नुयात् (āpnuyāt) — one would attain
६ यद्गृहे शिवनैवेद्यप्रचारोऽपि प्रजायते । तद्गृहं पावनं सर्वमन्यपावनकारणम् ॥
yadgṛhe śivanaivedyapracāro'pi prajāyate | tadgṛhaṃ pāvanaṃ sarvamanyapāvanakāraṇam ||
2
जिस घर में शिवनैवेद्य का प्रचार भी होता है, वह घर सर्वथा पावन तथा दूसरों के लिए भी पवित्रता का कारण बन जाता है।
The house in which even the circulation of Śiva's food-offering comes about — that house is entirely purifying, itself the cause of the purification of others.
यत्-गृहे (yat-gṛhe) — in whose houseशिव-नैवेद्य-प्रचारः (śiva-naivedya-pracāraḥ) — the circulating of Śiva’s offeringअपि (api) — evenप्रजायते (prajāyate) — takes placeतत्-गृहम् (tat-gṛham) — that houseपावनम् (pāvanam) — purifyingसर्वम् (sarvam) — whollyअन्य-पावन-कारणम् (anya-pāvana-kāraṇam) — a means of purifying others
७ आगतं शिवनैवेद्यं गृहीत्वा शिरसा मुदा । भक्षणीयं प्रयत्नेन शिवस्मरणपूर्वकम् ॥
āgataṃ śivanaivedyaṃ gṛhītvā śirasā mudā | bhakṣaṇīyaṃ prayatnena śivasmaraṇapūrvakam ||
2
आए हुए शिवनैवेद्य को प्रसन्नतापूर्वक सिर से ग्रहण करके, शिव का स्मरण करते हुए, प्रयत्नपूर्वक उसे खाना चाहिए।
Having received the arrived food-offering of Śiva upon the head with joy, it should be eaten with effort, first calling Śiva to mind.
आगतम् (āgatam) — what has comeशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaगृहीत्वा (gṛhītvā) — having received itशिरसा (śirasā) — on the headमुदा (mudā) — with joyभक्षणीयम् (bhakṣaṇīyam) — it is to be eatenप्रयत्नेन (prayatnena) — with careशिव-स्मरण-पूर्वकम् (śiva-smaraṇa-pūrvakam) — preceded by remembrance of Śiva
८ आगतं शिवनैवेद्यमन्यदा ग्राह्यमित्यपि । विलम्बे पापसम्बन्धो भवत्येव हि मानवः ॥
āgataṃ śivanaivedyamanyadā grāhyamityapi | vilambe pāpasambandho bhavatyeva hi mānavaḥ ||
2
"आया हुआ शिवनैवेद्य दूसरे समय भी ग्रहण किया जा सकता है" — ऐसा सोचकर विलम्ब करने से मनुष्य को पाप का सम्बन्ध हो ही जाता है।
Thinking, "the arrived food-offering of Śiva may also be taken at another time" — by delay, a man indeed comes into contact with sin.
आगतम् (āgatam) — what has comeशिव-नैवेद्यम् (śiva-naivedyam) — Śiva’s food offeringअन्यदा (anyadā) — at another timeग्राह्यम् (grāhyam) — to be takenइति (iti) — thusअपि (api) — evenविलम्बे (vilambe) — in delayपाप-सम्बन्धः (pāpa-sambandhaḥ) — contact with sinभवति (bhavati) — comesएव हि (eva hi) — indeedमानवः (mānavaḥ) — for the man
९ न यस्य शिवनैवेद्ये ग्रहणेच्छा प्रजायते । स पापिष्ठः गरिष्ठः स्यान्नरकं यात्यपि ध्रुवम् ॥
na yasya śivanaivedye grahaṇecchā prajāyate | sa pāpiṣṭhaḥ gariṣṭhaḥ syānnarakaṃ yātyapi dhruvam ||
2
जिसमें शिवनैवेद्य ग्रहण करने की इच्छा उत्पन्न नहीं होती, वह अत्यन्त पापी और गरिष्ठ है, तथा निश्चय ही नरक को जाता है।
He in whom no desire to accept Śiva's food-offering arises is the most sinful, the heaviest [with sin], and certainly goes to hell.
न (na) — notयस्य (yasya) — in whomशिव-नैवेद्ये (śiva-naivedye) — for Śiva’s food offeringग्रहण-इच्छा (grahaṇa-icchā) — the wish to take itप्रजायते (prajāyate) — arisesसः (saḥ) — heपापिष्ठः (pāpiṣṭhaḥ) — most sinfulगरिष्ठः (gariṣṭhaḥ) — heaviest in guiltस्यात् (syāt) — would beनरकम् (narakam) — to hellयाति (yāti) — he goesअपि (api) — alsoध्रुवम् (dhruvam) — assuredly
१० हृदये चन्द्रकान्ते च स्वर्णरूप्यादिनिर्मिते । शिवदीक्षावता भक्तेनेदं भक्ष्यमितीर्यते ॥
hṛdaye candrakānte ca svarṇarūpyādinirmite | śivadīkṣāvatā bhaktenedaṃ bhakṣyamitīryate ||
हृदय में स्थित, अथवा चन्द्रकान्तमणि से, अथवा स्वर्ण-रजत आदि से बने लिंग का यह नैवेद्य शिवदीक्षा प्राप्त भक्त के लिए भक्ष्य कहा गया है।
[The food-offering of the liṅga] in the heart, or of moonstone, or made of gold, silver and the like — this is declared to be food fit for a devotee who has taken Śiva's initiation.
हृदये (hṛdaye) — in the heartचन्द्रकान्ते (candrakānte) — in moonstoneच (ca) — andस्वर्ण-रूप्य-आदि-निर्मिते (svarṇa-rūpya-ādi-nirmite) — in one made of gold, silver and the restशिव-दीक्षावता (śiva-dīkṣāvatā) — by one who has taken initiation into Śivaभक्तेन (bhaktena) — by the devoteeइदम् (idam) — thisभक्ष्यम् (bhakṣyam) — is to be eatenइति (iti) — thusईर्यते (īryate) — it is declared
११ शिवदीक्षान्वितो भक्तो महाप्रसादसंज्ञकम् । सर्वेषामपि लिङ्गानां नैवेद्यं भक्षयेच्छुभम् ॥
śivadīkṣānvito bhakto mahāprasādasaṃjñakam | sarveṣāmapi liṅgānāṃ naivedyaṃ bhakṣayecchubham ||
शिवदीक्षा से युक्त भक्त सभी लिंगों के महाप्रसाद नामक शुभ नैवेद्य को खा सकता है।
A devotee endowed with Śiva's initiation should eat the auspicious food-offering, called the great grace, of all liṅgas without exception.
शिव-दीक्षा-अन्वितः (śiva-dīkṣā-anvitaḥ) — one endowed with Śiva initiationभक्तः (bhaktaḥ) — the devoteeमहा-प्रसाद-संज्ञकम् (mahā-prasāda-saṃjñakam) — that named the great favourसर्वेषाम् (sarveṣām) — of allअपि (api) — indeedलिङ्गानाम् (liṅgānām) — liṅgasनैवेद्यम् (naivedyam) — the food offeringभक्षयेत् (bhakṣayet) — let him eatशुभम् (śubham) — auspicious
१२ अन्यदीक्षायुजां नृणां शिवभक्तिरतात्मनाम् । शृणुध्वं निर्णयं प्रीत्या शिवनैवेद्यभक्षणे ॥
anyadīkṣāyujāṃ nṛṇāṃ śivabhaktiratātmanām | śṛṇudhvaṃ nirṇayaṃ prītyā śivanaivedyabhakṣaṇe ||
अन्य दीक्षा से युक्त, किन्तु शिवभक्ति में रत मनुष्यों के लिए शिवनैवेद्य के भक्षण का निर्णय प्रेमपूर्वक सुनिए।
For men joined to another initiation whose souls are devoted to the love of Śiva — hear, with pleasure, the resolution regarding the eating of Śiva's food-offering.
अन्य-दीक्षा-युजाम् (anya-dīkṣā-yujām) — of those holding another initiationनृणाम् (nṛṇām) — of menशिव-भक्ति-रत-आत्मनाम् (śiva-bhakti-rata-ātmanām) — whose hearts delight in devotion to Śivaशृणुध्वम् (śṛṇudhvam) — hearनिर्णयम् (nirṇayam) — the rulingप्रीत्या (prītyā) — with gladnessशिव-नैवेद्य-भक्षणे (śiva-naivedya-bhakṣaṇe) — concerning the eating of Śiva’s offering
१३ शालग्रामोद्भवे लिङ्गे रसलिङ्गे तथा द्विजाः । पाषाणे राजते स्वर्णे सुरसिद्धप्रतिष्ठिते ॥
śālagrāmodbhave liṅge rasaliṅge tathā dvijāḥ | pāṣāṇe rājate svarṇe surasiddhapratiṣṭhite ||
शालग्राम से उत्पन्न लिंग में, रसलिंग में, हे द्विजो, पाषाण, रजत, स्वर्ण के लिंग में, तथा देवों और सिद्धों द्वारा प्रतिष्ठित लिंग में,
In the liṅga arisen from the śālagrāma, and likewise in the rasa-liṅga, twice-born, in one of stone, silver, gold, or one installed by gods and siddhas,
शालग्राम-उद्भवे (śālagrāma-udbhave) — in one arisen from the Śālagrāmaलिङ्गे (liṅge) — in a liṅgaरस-लिङ्गे (rasa-liṅge) — in one of quicksilverतथा (tathā) — likewiseद्विजाः (dvijāḥ) — O twice-born onesपाषाणे (pāṣāṇe) — in stoneराजते (rājate) — in silverस्वर्णे (svarṇe) — in goldसुर-सिद्ध-प्रतिष्ठिते (sura-siddha-pratiṣṭhite) — in one installed by gods or siddhas
१४ काश्मीरे स्फाटिके रत्ने ज्योतिर्लिङ्गेषु सर्वशः । चान्द्रायणसमं प्रोक्तं शम्भोर्नैवेद्यभक्षणम् ॥
kāśmīre sphāṭike ratne jyotirliṅgeṣu sarvaśaḥ | cāndrāyaṇasamaṃ proktaṃ śambhornaivedyabhakṣaṇam ||
काश्मीर (केसर), स्फटिक, रत्न के लिंग में, तथा सभी ज्योतिर्लिंगों में शम्भु के नैवेद्य का भक्षण चान्द्रायण व्रत के समान कहा गया है।
in one of saffron, of crystal, of gem, and in every one of the jyotirliṅgas — the eating of Śambhu's food-offering is declared equal to the cāndrāyaṇa fast.
काश्मीरे (kāśmīre) — in the Kashmir stoneस्फाटिके (sphāṭike) — in crystalरत्ने (ratne) — in gemज्योतिः-लिङ्गेषु (jyotiḥ-liṅgeṣu) — in the liṅgas of lightसर्वशः (sarvaśaḥ) — in every caseचान्द्रायण-समम् (cāndrāyaṇa-samam) — equal to the lunar fastप्रोक्तम् (proktam) — is declaredशम्भोः (śambhoḥ) — of Śambhuनैवेद्य-भक्षणम् (naivedya-bhakṣaṇam) — the eating of the food offering
१५ ब्रह्महापि शुचिर्भूत्वा निर्माल्यं यस्तु धारयेत् । भक्षयित्वा द्रुतं तस्य सर्वपापं प्रणश्यति ॥
brahmahāpi śucirbhūtvā nirmālyaṃ yastu dhārayet | bhakṣayitvā drutaṃ tasya sarvapāpaṃ praṇaśyati ||
ब्रह्महत्यारा भी यदि पवित्र होकर निर्माल्य धारण करता है और उसे खाता है, तो उसके सारे पाप शीघ्र नष्ट हो जाते हैं।
Even a killer of a brahmin, having become pure, whoever wears the remains [of the worship], and eats [of the food-offering], all his sin is swiftly destroyed.
ब्रह्म-हा (brahma-hā) — even a slayer of a brāhmaṇaअपि (api) — evenशुचिः (śuciḥ) — cleanभूत्वा (bhūtvā) — having becomeनिर्माल्यम् (nirmālyam) — the offered remnantsयः (yaḥ) — whoतु (tu) — indeedधारयेत् (dhārayet) — wearsभक्षयित्वा (bhakṣayitvā) — having eaten itद्रुतम् (drutam) — swiftlyतस्य (tasya) — hisसर्व-पापम् (sarva-pāpam) — every sinप्रणश्यति (praṇaśyati) — perishes
१६ चण्डाधिकारो यत्रास्ति तद्भोक्तव्यं न मानवैः । चण्डाधिकारो नो यत्र भोक्तव्यं तत्र भक्तितः ॥
caṇḍādhikāro yatrāsti tadbhoktavyaṃ na mānavaiḥ | caṇḍādhikāro no yatra bhoktavyaṃ tatra bhaktitaḥ ||
2
जहाँ चण्ड का अधिकार हो, वहाँ का नैवेद्य मनुष्यों को नहीं खाना चाहिए; जहाँ चण्ड का अधिकार न हो, वहाँ भक्तिपूर्वक खाना चाहिए।
Where Caṇḍa's authority applies, that [food-offering] should not be eaten by men; where Caṇḍa's authority does not apply, it should be eaten there with devotion.
चण्ड-अधिकारः (caṇḍa-adhikāraḥ) — the claim of Caṇḍaयत्र (yatra) — whereअस्ति (asti) — there isतत् (tat) — thatभोक्तव्यम् (bhoktavyam) — to be eatenन (na) — notमानवैः (mānavaiḥ) — by menचण्ड-अधिकारः (caṇḍa-adhikāraḥ) — the claim of Caṇḍaनो (no) — notयत्र (yatra) — whereभोक्तव्यम् (bhoktavyam) — it is to be eatenतत्र (tatra) — thereभक्तितः (bhaktitaḥ) — with devotion
१७ बाणलिङ्गे च लौहे च सिद्धे लिङ्गे स्वयम्भुवि । प्रतिमासु च सर्वासु न चण्डोऽधिकृतो भवेत् ॥
bāṇaliṅge ca lauhe ca siddhe liṅge svayambhuvi | pratimāsu ca sarvāsu na caṇḍo'dhikṛto bhavet ||
2
बाणलिंग में, लौह लिंग में, सिद्धलिंग में, स्वयम्भू लिंग में, तथा सभी प्रतिमाओं में चण्ड का अधिकार नहीं होता।
In the bāṇaliṅga, in one of iron, in an accomplished liṅga, in the self-manifest one, and in all images, Caṇḍa has no authority at all.
बाण-लिङ्गे (bāṇa-liṅge) — in the bāṇa liṅgaच (ca) — andलौहे (lauhe) — in one of metalच (ca) — andसिद्धे लिङ्गे (siddhe liṅge) — in one established by a siddhaस्वयम्भुवि (svayambhuvi) — in a self-manifest oneप्रतिमासु (pratimāsu) — in imagesच (ca) — andसर्वासु (sarvāsu) — allन (na) — notचण्डः (caṇḍaḥ) — Caṇḍaअधिकृतः (adhikṛtaḥ) — entitledभवेत् (bhavet) — is
१८ स्नापयित्वा विधानेन यो लिङ्गस्नपनोदकम् । त्रिःपिबेत्त्रिविधं पापं तस्येहाशु विनश्यति ॥
snāpayitvā vidhānena yo liṅgasnapanodakam | triḥpibettrividhaṃ pāpaṃ tasyehāśu vinaśyati ||
जो विधिपूर्वक लिंग को स्नान कराकर उसके स्नानजल को तीन बार पीता है, उसका त्रिविध पाप शीघ्र ही नष्ट हो जाता है।
Whoever, having bathed the liṅga according to rule, drinks the water of its bathing three times, his threefold sin is swiftly destroyed here.
स्नापयित्वा (snāpayitvā) — having bathed itविधानेन (vidhānena) — by ruleयः (yaḥ) — whoलिङ्ग-स्नपन-उदकम् (liṅga-snapana-udakam) — the water of the liṅga’s bathingत्रिः (triḥ) — thriceपिबेत् (pibet) — drinksत्रि-विधम् (tri-vidham) — of three kindsपापम् (pāpam) — sinतस्य (tasya) — hisइह (iha) — hereआशु (āśu) — quicklyविनश्यति (vinaśyati) — perishes
१९ अग्राह्यं शिवनैवेद्यं पत्रं पुष्पं फलं जलम् । शालग्रामशिलासङ्गात्सर्वं याति पवित्रताम् ॥
agrāhyaṃ śivanaivedyaṃ patraṃ puṣpaṃ phalaṃ jalam | śālagrāmaśilāsaṅgātsarvaṃ yāti pavitratām ||
अग्राह्य शिवनैवेद्य, पत्र, पुष्प, फल और जल — ये सब शालग्रामशिला के संसर्ग से पवित्रता को प्राप्त हो जाते हैं।
Leaf, flower, fruit, water — [even] Śiva's food-offering that is [otherwise] forbidden, all attain purity through contact with the śālagrāma stone.
अग्राह्यम् (agrāhyam) — not to be takenशिव-नैवेद्यम् (śiva-naivedyam) — the food offered to Śivaपत्रम् (patram) — leafपुष्पम् (puṣpam) — flowerफलम् (phalam) — fruitजलम् (jalam) — waterशालग्राम-शिला-सङ्गात् (śālagrāma-śilā-saṅgāt) — by contact with the Śālagrāma stoneसर्वम् (sarvam) — all of itयाति (yāti) — attainsपवित्रताम् (pavitratām) — purity
२० लिङ्गोपरि च यद् द्रव्यं तदग्राह्यं मुनीश्वराः । सुपवित्रं च तज्ज्ञेयं यल्लिङ्गस्पर्शबाह्यतः ॥
liṅgopari ca yad dravyaṃ tadagrāhyaṃ munīśvarāḥ | supavitraṃ ca tajjñeyaṃ yalliṅgasparśabāhyataḥ ||
और लिंग के ऊपर जो द्रव्य है, हे मुनीश्वरो, वह अग्राह्य है; और जो लिंग के स्पर्श से बाहर है, उसे अत्यन्त पवित्र जानना चाहिए।
And whatever substance is upon the liṅga, that is forbidden, lords of sages; but whatever is outside the liṅga's touch, that is to be known as very pure.
लिङ्ग-उपरि (liṅga-upari) — upon the liṅgaच (ca) — andयत् द्रव्यम् (yat dravyam) — whatever substanceतत् (tat) — thatअग्राह्यम् (agrāhyam) — is not to be takenमुनि-ईश्वराः (muni-īśvarāḥ) — O lords among sagesसु-पवित्रम् (su-pavitram) — quite pureच (ca) — andतत् (tat) — thatज्ञेयम् (jñeyam) — is to be knownयत् (yat) — whichलिङ्ग-स्पर्श-बाह्यतः (liṅga-sparśa-bāhyataḥ) — lies outside the liṅga’s touch
२१ नैवेद्यनिर्णयः प्रोक्त इत्थं वो मुनिसत्तमाः । शृणुध्वं बिल्वमाहात्म्यं सावधानतयादरात् ॥
naivedyanirṇayaḥ prokta itthaṃ vo munisattamāḥ | śṛṇudhvaṃ bilvamāhātmyaṃ sāvadhānatayādarāt ||
हे मुनिसत्तमो, इस प्रकार आपको नैवेद्य का निर्णय कहा गया; अब बिल्व के माहात्म्य को सावधानीपूर्वक आदर से सुनिए।
Thus has the resolution of the food-offering been declared to you, best of sages; now hear the greatness of the bilva, with attention and reverence.
नैवेद्य-निर्णयः (naivedya-nirṇayaḥ) — the ruling on the food offeringप्रोक्तः (proktaḥ) — has been declaredइत्थम् (ittham) — thusवः (vaḥ) — to youमुनि-सत्तमाः (muni-sattamāḥ) — O best of sagesशृणुध्वम् (śṛṇudhvam) — hearबिल्व-माहात्म्यम् (bilva-māhātmyam) — the greatness of the bilvaसावधानतया (sāvadhānatayā) — attentivelyआदरात् (ādarāt) — with reverence
२२ महादेवस्वरूपोऽयं बिल्वो देवैरपि स्तुतः । यथाकथञ्चिदेतस्य महिमा ज्ञायते कथम् ॥
mahādevasvarūpo'yaṃ bilvo devairapi stutaḥ | yathākathañcidetasya mahimā jñāyate katham ||
2
यह बिल्व साक्षात् महादेव का स्वरूप है, जिसकी देवताओं ने भी स्तुति की है; इसकी महिमा किसी भी प्रकार से पूरी तरह कैसे जानी जा सकती है?
This bilva is of the very nature of Mahādeva, praised even by the gods; how, by any means whatsoever, could its greatness be [fully] known?
महादेव-स्वरूपः (mahādeva-svarūpaḥ) — of the very form of Mahādevaअयम् (ayam) — thisबिल्वः (bilvaḥ) — bilvaदेवैः (devaiḥ) — by the godsअपि (api) — evenस्तुतः (stutaḥ) — praisedयथा-कथञ्चित् (yathā-kathañcit) — in any way whateverएतस्य (etasya) — of itमहिमा (mahimā) — the greatnessज्ञायते (jñāyate) — can be knownकथम् (katham) — how
२३ पुण्यतीर्थानि यावन्ति लोकेषु प्रथितान्यपि । तानि सर्वाणि तीर्थानि बिल्वमूले वसन्ति हि ॥
puṇyatīrthāni yāvanti lokeṣu prathitānyapi | tāni sarvāṇi tīrthāni bilvamūle vasanti hi ||
6
संसार में जितने भी प्रसिद्ध पुण्यतीर्थ हैं, वे सब तीर्थ बिल्व के मूल में निवास करते हैं।
As many holy fords as are renowned in the worlds, all those fords indeed dwell at the root of the bilva.
पुण्य-तीर्थानि (puṇya-tīrthāni) — the holy fordsयावन्ति (yāvanti) — however manyलोकेषु (lokeṣu) — in the worldsप्रथितानि (prathitāni) — renownedअपि (api) — indeedतानि सर्वाणि (tāni sarvāṇi) — all of themतीर्थानि (tīrthāni) — fordsबिल्व-मूले (bilva-mūle) — at the root of the bilvaवसन्ति (vasanti) — dwellहि (hi) — indeed
२४ बिल्वमूले महादेवं लिङ्गरूपिणमव्ययम् । यः पूजयति पुण्यात्मा स शिवं प्राप्नुयाद् ध्रुवम् ॥
bilvamūle mahādevaṃ liṅgarūpiṇamavyayam | yaḥ pūjayati puṇyātmā sa śivaṃ prāpnuyād dhruvam ||
4
जो पुण्यात्मा बिल्व के मूल में लिंगरूपधारी अव्यय महादेव का पूजन करता है, वह निश्चय ही शिव को प्राप्त होता है।
Whatever pure soul worships the imperishable Mahādeva, in the form of the liṅga, at the root of the bilva, he certainly attains Śiva.
बिल्व-मूले (bilva-mūle) — at the root of the bilvaमहादेवम् (mahādevam) — Mahādevaलिङ्ग-रूपिणम् (liṅga-rūpiṇam) — in the form of the liṅgaअव्ययम् (avyayam) — imperishableयः (yaḥ) — whoपूजयति (pūjayati) — worshipsपुण्य-आत्मा (puṇya-ātmā) — of meritorious soulसः (saḥ) — heशिवम् (śivam) — Śivaप्राप्नुयात् (prāpnuyāt) — would attainध्रुवम् (dhruvam) — assuredly
२५ बिल्वमूले जलैर्यस्तु मूर्धानमभिषिञ्चति । स सर्वतीर्थस्नातः स्यात्स एव भुवि पावनः ॥
bilvamūle jalairyastu mūrdhānamabhiṣiñcati | sa sarvatīrthasnātaḥ syātsa eva bhuvi pāvanaḥ ||
4
जो बिल्व के मूल में जल से शिव के मस्तक का अभिषेक करता है, वह समस्त तीर्थों में स्नात हो जाता है, और वही पृथ्वी पर पावन है।
Whoever, at the root of the bilva, anoints [Śiva's] head with water, becomes one bathed at every holy ford, and he alone is the purifier on earth.
बिल्व-मूले (bilva-mūle) — at the root of the bilvaजलैः (jalaiḥ) — with watersयः (yaḥ) — whoतु (tu) — indeedमूर्धानम् (mūrdhānam) — his headअभिषिञ्चति (abhiṣiñcati) — sprinklesसः (saḥ) — heसर्व-तीर्थ-स्नातः (sarva-tīrtha-snātaḥ) — one bathed in every holy fordस्यात् (syāt) — would beसः एव (saḥ eva) — he aloneभुवि (bhuvi) — on earthपावनः (pāvanaḥ) — a purifier
२६ एतस्य बिल्वमूलस्याथालवालमनुत्तमम् । जलाकुलं महादेवो दृष्ट्वा तुष्टो भवत्यलम् ॥
etasya bilvamūlasyāthālavālamanuttamam | jalākulaṃ mahādevo dṛṣṭvā tuṣṭo bhavatyalam ||
2
इस बिल्वमूल के अनुपम आलवाल (थाला) को जल से भरा हुआ देखकर महादेव अत्यन्त प्रसन्न होते हैं।
Seeing the incomparable basin of this root of the bilva, filled with water, Mahādeva becomes greatly pleased.
एतस्य (etasya) — of thisबिल्व-मूलस्य (bilva-mūlasya) — of the bilva’s rootअथ (atha) — nowआलवालम् (ālavālam) — the water-basinअनुत्तमम् (anuttamam) — unsurpassedजल-आकुलम् (jala-ākulam) — brimming with waterमहादेवः (mahādevaḥ) — Mahādevaदृष्ट्वा (dṛṣṭvā) — on seeingतुष्टः (tuṣṭaḥ) — pleasedभवति (bhavati) — becomesअलम् (alam) — abundantly
२७ पूजयेद् बिल्वमूलं यो गन्धपुष्पादिभिर्नरः । शिवलोकमवाप्नोति सन्ततिर्वर्धते सुखम् ॥
pūjayed bilvamūlaṃ yo gandhapuṣpādibhirnaraḥ | śivalokamavāpnoti santatirvardhate sukham ||
2
जो मनुष्य गन्ध-पुष्प आदि से बिल्वमूल का पूजन करता है, वह शिवलोक को प्राप्त करता है, और उसकी सन्तान तथा सुख की वृद्धि होती है।
Whatever man worships the root of the bilva with fragrance, flowers and the rest, obtains the world of Śiva; his offspring and happiness increase.
पूजयेत् (pūjayet) — worshipsबिल्व-मूलम् (bilva-mūlam) — the root of the bilvaयः (yaḥ) — whoगन्ध-पुष्प-आदिभिः (gandha-puṣpa-ādibhiḥ) — with perfume, flowers and the restनरः (naraḥ) — a manशिव-लोकम् (śiva-lokam) — the world of Śivaअवाप्नोति (avāpnoti) — he attainsसन्ततिः (santatiḥ) — his lineवर्धते (vardhate) — increasesसुखम् (sukham) — happily
२८ बिल्वमूले दीपमालां यः कल्पयति सादरम् । स तत्त्वज्ञानसम्पन्नो महेशान्तर्गतो भवेत् ॥
bilvamūle dīpamālāṃ yaḥ kalpayati sādaram | sa tattvajñānasampanno maheśāntargato bhavet ||
2
जो बिल्वमूल में आदरपूर्वक दीपमाला सजाता है, वह तत्त्वज्ञान से सम्पन्न होकर महेश में अन्तर्भूत हो जाता है।
Whoever reverently arranges a row of lamps at the root of the bilva becomes endowed with knowledge of reality, and enters into Maheśa.
बिल्व-मूले (bilva-mūle) — at the root of the bilvaदीप-मालाम् (dīpa-mālām) — a row of lampsयः (yaḥ) — whoकल्पयति (kalpayati) — arrangesस-आदरम् (sa-ādaram) — with reverenceसः (saḥ) — heतत्त्व-ज्ञान-सम्पन्नः (tattva-jñāna-sampannaḥ) — endowed with knowledge of the truthमहेश-अन्तर्गतः (maheśa-antargataḥ) — absorbed into Maheśaभवेत् (bhavet) — becomes
२९ बिल्वशाखां समादाय हस्तेन नवपल्लवम् । गृहीत्वा पूजयेद् बिल्वं स च पापैः प्रमुच्यते ॥
bilvaśākhāṃ samādāya hastena navapallavam | gṛhītvā pūjayed bilvaṃ sa ca pāpaiḥ pramucyate ||
2
बिल्व की शाखा को हाथ से पकड़कर, उसके नवपल्लव को ग्रहण करके जो बिल्व की पूजा करता है, वह भी पापों से मुक्त हो जाता है।
Taking hold of a bilva branch, having grasped a fresh sprout with the hand, one should worship the bilva; he too is freed from sins.
बिल्व-शाखाम् (bilva-śākhām) — a bilva branchसमादाय (samādāya) — having takenहस्तेन (hastena) — with the handनव-पल्लवम् (nava-pallavam) — with fresh shootsगृहीत्वा (gṛhītvā) — having held itपूजयेत् (pūjayet) — worshipsबिल्वम् (bilvam) — the bilvaसः (saḥ) — heच (ca) — andपापैः (pāpaiḥ) — from sinsप्रमुच्यते (pramucyate) — is freed
३० बिल्वमूले शिवरतं भोजयेद्यस्तु भक्तितः । एकं वा कोटिगुणितं तस्य पुण्यं प्रजायते ॥
bilvamūle śivarataṃ bhojayedyastu bhaktitaḥ | ekaṃ vā koṭiguṇitaṃ tasya puṇyaṃ prajāyate ||
2
जो बिल्वमूल में भक्तिपूर्वक एक भी शिवभक्त को भोजन कराता है, उसे करोड़गुना पुण्य प्राप्त होता है।
Whoever, with devotion, feeds even one devoted to Śiva at the root of the bilva, for him a merit multiplied a crorefold arises.
बिल्व-मूले (bilva-mūle) — at the root of the bilvaशिव-रतम् (śiva-ratam) — one devoted to Śivaभोजयेत् (bhojayet) — feedsयः (yaḥ) — whoतु (tu) — indeedभक्तितः (bhaktitaḥ) — with devotionएकम् (ekam) — oneवा (vā) — evenकोटि-गुणितम् (koṭi-guṇitam) — multiplied ten-millionfoldतस्य (tasya) — hisपुण्यम् (puṇyam) — meritप्रजायते (prajāyate) — becomes
३१ बिल्वमूले क्षीरयुक्तमन्नमाज्येन संयुतम् । यो दद्याच्छिवभक्ताय स दरिद्रो न जायते ॥
bilvamūle kṣīrayuktamannamājyena saṃyutam | yo dadyācchivabhaktāya sa daridro na jāyate ||
2
जो बिल्वमूल में दूध और घी से युक्त अन्न शिवभक्त को देता है, वह दरिद्र नहीं होता।
Whoever gives, at the root of the bilva, food joined with milk and furnished with ghee to a devotee of Śiva does not become poor.
बिल्व-मूले (bilva-mūle) — at the root of the bilvaक्षीर-युक्तम् (kṣīra-yuktam) — mixed with milkअन्नम् (annam) — foodआज्येन (ājyena) — with gheeसंयुतम् (saṃyutam) — joinedयः (yaḥ) — whoदद्यात् (dadyāt) — givesशिव-भक्ताय (śiva-bhaktāya) — to a devotee of Śivaसः (saḥ) — heदरिद्रः (daridraḥ) — poorन जायते (na jāyate) — is not born
३२ साङ्गोपाङ्गमिति प्रोक्तं शिवलिङ्गप्रपूजनम् । प्रवृत्तानां निवृत्तानां भेदतो द्विविधं द्विजाः ॥
sāṅgopāṅgamiti proktaṃ śivaliṅgaprapūjanam | pravṛttānāṃ nivṛttānāṃ bhedato dvividhaṃ dvijāḥ ||
इस प्रकार सांगोपांग शिवलिंग-पूजन कहा गया। हे द्विजो, यह प्रवृत्तिमार्गियों और निवृत्तिमार्गियों के भेद से दो प्रकार का है।
Thus has the full worship of the śivaliṅga, with all its limbs and sub-limbs, been declared; it is twofold, twice-born, by the distinction between those on the path of engagement and those on the path of renunciation.
स-अङ्ग-उपाङ्गम् (sa-aṅga-upāṅgam) — with its limbs and sub-limbsइति (iti) — thusप्रोक्तम् (proktam) — has been declaredशिव-लिङ्ग-प्रपूजनम् (śiva-liṅga-prapūjanam) — the worship of the Śivaliṅgaप्रवृत्तानाम् (pravṛttānām) — of those turned to the worldनिवृत्तानाम् (nivṛttānām) — of those turned from itभेदतः (bhedataḥ) — by the distinctionद्वि-विधम् (dvi-vidham) — of two kindsद्विजाः (dvijāḥ) — O twice-born ones
३३ प्रवृत्तानां पीठपूजा सर्वाभीष्टप्रदा भुवि । पात्रेणैव प्रवृत्तस्तु सर्वपूजां समाचरेत् ॥
pravṛttānāṃ pīṭhapūjā sarvābhīṣṭapradā bhuvi | pātreṇaiva pravṛttastu sarvapūjāṃ samācaret ||
प्रवृत्तिमार्गियों के लिए पीठपूजा इस भूतल पर सब अभीष्ट देने वाली है; प्रवृत्तिमार्गी पात्र के द्वारा ही सम्पूर्ण पूजा सम्पन्न करे।
For those on the path of engagement, worship of the pedestal grants every desire on earth; one on the path of engagement should perform all worship by means of a vessel.
प्रवृत्तानाम् (pravṛttānām) — for those turned to the worldपीठ-पूजा (pīṭha-pūjā) — the worship of the pedestalसर्व-अभीष्ट-प्रदा (sarva-abhīṣṭa-pradā) — grants every wishभुवि (bhuvi) — on earthपात्रेण (pātreṇa) — with a vesselएव (eva) — onlyप्रवृत्तः (pravṛttaḥ) — the worldly manतु (tu) — indeedसर्व-पूजाम् (sarva-pūjām) — the whole worshipसमाचरेत् (samācaret) — let him perform
३४ नैवेद्यमभिषेकान्ते शाल्यन्नेन समाचरेत् । पूजान्ते स्थापयेल्लिङ्गं पुटे शुद्धे पृथग्गृहे ॥
naivedyamabhiṣekānte śālyannena samācaret | pūjānte sthāpayelliṅgaṃ puṭe śuddhe pṛthaggṛhe ||
अभिषेक के अन्त में शालि चावल से नैवेद्य अर्पित करे; पूजा के अन्त में लिंग को शुद्ध पुट में, पृथक् घर में स्थापित करे।
At the end of the anointing, one should perform the food-offering with śāli-rice; at the end of the worship, one should place the liṅga in a pure case, in a separate room.
नैवेद्यम् (naivedyam) — the food offeringअभिषेक-अन्ते (abhiṣeka-ante) — at the close of the bathingशालि-अन्नेन (śāli-annena) — with rice foodसमाचरेत् (samācaret) — let him performपूजा-अन्ते (pūjā-ante) — at the close of worshipस्थापयेत् (sthāpayet) — let him placeलिङ्गम् (liṅgam) — the liṅgaपुटे (puṭe) — in a casketशुद्धे (śuddhe) — cleanपृथक्-गृहे (pṛthak-gṛhe) — in a separate room
३५ करपूजानिवृत्तानां स्वभोज्यं तु निवेदयेत् । निवृत्तानां परं सूक्ष्मं लिङ्गमेव विशिष्यते ॥
karapūjānivṛttānāṃ svabhojyaṃ tu nivedayet | nivṛttānāṃ paraṃ sūkṣmaṃ liṅgameva viśiṣyate ||
हस्तपूजा करने वाले निवृत्तिमार्गियों को अपने भोजन को ही नैवेद्यरूप में अर्पित करना चाहिए; निवृत्तिमार्गियों के लिए परात्पर सूक्ष्म लिंग ही श्रेष्ठ है।
For those on the path of renunciation who worship in the hand, one should offer one's own food as the offering; for those on the path of renunciation, the supreme, subtle liṅga alone excels.
कर-पूजा-निवृत्तानाम् (kara-pūjā-nivṛttānām) — of those who have given up worship in the handस्व-भोज्यम् (sva-bhojyam) — his own foodतु (tu) — indeedनिवेदयेत् (nivedayet) — let him offerनिवृत्तानाम् (nivṛttānām) — for those turned from the worldपरम् (param) — supremeसूक्ष्मम् (sūkṣmam) — subtleलिङ्गम् (liṅgam) — the liṅgaएव (eva) — aloneविशिष्यते (viśiṣyate) — is preeminent
३६ विभूत्यभ्यर्चनं कुर्याद्विभूतिं च निवेदयेत् । पूजां कृत्वा तथा लिङ्गं शिरसा धारयेत्सदा ॥
vibhūtyabhyarcanaṃ kuryādvibhūtiṃ ca nivedayet | pūjāṃ kṛtvā tathā liṅgaṃ śirasā dhārayetsadā ||
विभूति से पूजन करे और विभूति को ही निवेदित करे; पूजा करके फिर उस लिंग को सदा सिर पर धारण करे।
One should worship with sacred ash and should offer ash as the offering; having performed the worship, one should always wear that liṅga upon the head.
विभूति-अभ्यर्चनम् (vibhūti-abhyarcanam) — worship with sacred ashकुर्यात् (kuryāt) — let him performविभूतिम् (vibhūtim) — the sacred ashच (ca) — andनिवेदयेत् (nivedayet) — let him offerपूजाम् (pūjām) — the worshipकृत्वा (kṛtvā) — having madeतथा (tathā) — thenलिङ्गम् (liṅgam) — the liṅgaशिरसा (śirasā) — on the headधारयेत् (dhārayet) — let him bearसदा (sadā) — always
इति श्रीशिवमहापुराणे प्रथमायां विद्येश्वरसंहितायां साध्यसाधनखण्डे शिवनैवेद्यवर्णनं नाम द्वाविंशोऽध्यायः ॥ २२ ॥
Here ends the twenty-second chapter — “The Account of Śiva's Food-Offering” — in the section on the goal and its means, in the first Saṃhitā, that of Vidyeśvara, of the venerable Śiva Mahāpurāṇa.
इस प्रकार श्रीशिव महापुराण की प्रथम विद्येश्वर संहिता के साध्यसाधनखण्ड में “शिवनैवेद्य-वर्णन” नामक बाईसवाँ अध्याय समाप्त हुआ।