श्रीमद्भागवतमहापुराणम्
चतुर्थ: स्कन्ध:
सप्तम: अध्याय:
मैत्रेय उवाच -
Maitreya said -
इत्यजेनानुनीतेन भवेन परितुष्यता ।
अभ्यधायि महाबाहो प्रहस्य श्रूयतामिति ॥१॥
इति-अजेन-अनुनीतेन भवेन
thus by Brahmaa, prayed Shankara
परितुष्यता अभ्यधायि
satisfied, said
महाबाहो
O mighty of arms! Vidura!
प्रहस्य श्रूयताम्-इति
laughingly, 'do listen', thus
Thus prayed by Brahmaa, O Mighty of arms! Vidura! Shankara was satisfied and laughingly said thus, 'Listen!'
श्री महादेव उवाच -
Shri Mahadeva said -
नाघं प्रजेश बालानां वर्णये नानुचिन्तये ।
देवमायाभिभूतानां दण्डस्तत्र धृतो मया ॥२॥
न-अघम् प्रजेश बालानाम्
not misdemeanour, O Lord of created beings! of fools
वर्णये न-अनुचिन्तये
discuss, nor remember
देव-माया-अभिभूतानाम्
by Lord's Maayaa compelled
दण्ड:-तत्र धृत: मया
punishment there, was meted by me
O Lord of created beings! I do not discuss or remember the misdemeanour of fools, who are compelled to do so by Lord's Maya. For them punishment was meted out by me.
प्रजापतेर्दग्धशीर्ष्णो भवत्वजमुखं शिर: ।
मित्रस्य चक्षुषेक्षेत मागं स्वं बर्हिषो भग: ॥३॥
प्रजापते:-दग्ध-शीर्ष्ण:
of Prajaapati (Daksha), of burnt head
भवतु-अज-मुखम् शिर:
may become goat face head
मित्रस्य चक्षुषा-ईक्षेत
of Mitra by eyes may see
भागम् स्वम् बर्हिष: भग:
share own, of sacrifice Bhaga
Daksha Prajaapati, whose head is burnt, may have a goat's face and head. May Bhaga see his own share of sacrifice by the eyes of Mitra.
पूषा तु यजमानस्य दद्भिर्जक्षतु पिष्टभुक् ।
देवा: प्रकृतसर्वाङ्गा ये म उच्छेषणं ददु: ॥४॥
पूषा तु यजमानस्य
Pooshaa certainly of the sacrificer's
दद्भि:-जक्षतु पिष्ट-भुक्
by teeth may eat, the flour eater
देवा: प्रकृत-सर्व-अङ्गा:
the gods to nature (restored) all limbs
ये मे उच्छेषणम् ददु:
who to me, the remains gave
Pooshaa, who eats flour, my certainly eat by the teeth of the sacrificer, and the gods' all limbs may be restored to natural condition, who offered to me the remains of the sacrifice.
बाहुभ्यामश्विनो: पूष्णो हस्ताभ्यां कृतबाहव: ।
भवन्त्वध्वर्यवश्चान्ये बस्तश्मश्रुर्भृगुर्भवेत् ॥५॥
बाहुभ्याम्-अश्विन:
by arms the Ashwini Kumaaras
पूष्ण: हस्ताभ्याम्
Pooshaa's by hands
कृत-बाहव: भवन्तु-
cut arms may become
अध्वर्यव:-च-अन्ये
the Adhwaras and others (priests)
बस्त-श्मश्रु:-भृगु:-भवेत्
of goats moustaches, Bhrigu may become
The Adhwaras and other priests whose arms and hands have been cut may work by Ashwini Kumaara's arms and Poosha's hands. The goats moustaches may become Bhrigu's .
मैत्रेय उवाच -
Maitreya said -
तदा सर्वाणि भूतानि श्रुत्वा मीढुष्टमोदितम् ।
परितुष्टात्मभिस्तात साधु साध्वित्यथाब्रुवन् ॥६॥
तदा सर्वाणि भूतानि श्रुत्वा
then, all the beings hearing
मीढुष्ट-मोदितम्
Shankara's words
परितुष्ट-आत्मभि:-
with gratified souls
तात साधु साधु-
O Dear! Well done! Well done!
इति-अथ-अब्रुवन्
this then said
O Dear One! then, hearing Shankara's words all the beings with gratified souls said this 'Well done! Well done!'
ततो मीढ्वांसमामन्त्र्य शुनासीरा: सहर्षिभि: ।
भूयस्तद्देवयजनं समीढ्वद्वेधसो ययु: ॥७॥
तत: मीढ्वांसम्-आमन्त्र्य
thereafter, Shankara prayed
शुनासीरा: सह-ऋषिभि:
the gods along with the sages
भूय:-तत्-देव-यजनम्
again to that divine sacrifice
समीढ्वत्-वेधस: ययु:
with Shankara and Brahmaa went
Thereafter, the gods along with the sages prayed to Lord Shankara, and again went to the site of the divine sacrifice with Lord Shankara and Brahmaa.
विधाय कार्त्स्न्येन च तद्यदाह भगवान् भव: ।
संदधु: कस्य कायेन सवनीयपशो: शिर: ॥८॥
विधाय कार्त्स्न्येन
having accomplished completely
च तत्-यत्-आह
and that which said
भगवान् भव:
Lord Shankara
संदधु: कस्य कायेन
attached to Daksha's body
सवनीय पशो: शिर:
the sacrificial animal's (goat's) head
They, the gods completely accomplished all that Shankara had asked them to do, and then thay attached the head of the sacrificial animal, the goat, to Daksha's body.
संधीयमाने शिरसि दक्षो रुद्राभिवीक्षित: ।
सद्य: सुप्त: इवोत्तस्थौ ददृशे चाग्रतो मृडम् ॥९॥
संधीयमाने शिरसि
as attached was the head
दक्ष: रुद्र-अभिवीक्षित:
Daksha, by Rudra's (Shankara's) glance
सद्य: सुप्त: इव-उत्तस्थौ
immediately, from slumber as if arising
ददृशे च-अग्रत: मृडम्
saw and in front Shankara
As the head was attached, and by the glance of Shankara, Daksha immediately arose as if from slumber, and saw Shankara in front of him.
तदावृषध्वजद्वेषकलिलात्मा प्रजापति: ।
शिवावलोकादभवच्छरद्ध्रद इवामल: ॥१०॥
तदा-वृषध्वज-द्वेष-
then, towards Shankara malice holding
कलिल-आत्मा प्रजापति:
tainted minded Prajaapati (Daksha)
शिव-अवलोकात्-अभवत्-
by Shiva's sight became
शरद्-ह्रद: इव-अमल:
autumn pond like clear
Then, Daksha Prajaapati's mind which was tainted by holding malice towards Shankara, became clear like the autumn pond by the sight of Shiva.
भवस्तवाय कृतधीर्नाशक्नोदनुरागत: ।
औत्कण्ठ्याद्वाष्पकलया सम्परेतां सुतां स्मरम् ॥११॥
भव-स्तवाय कृत-धी:
to Shiva praises (to offer), made mind
न-अशक्नोत्-अनुरागत:
was not able, because of affection
औत्कण्ठ्यात्-वाष्प-कलया
(and) sorrow, tears choked
सम्परेताम् सुताम् स्मरम्
deceased daughter remembering
Daksha, made up his mind to offer praises to Shiva, but he was not able to do so, because his throat was choked with affection and sorrow, remembering his deceased daughter.
कृच्छ्रात्संस्तभ्य च मन: प्रेमविह्वलित: सुधी: ।
शशंस निर्व्यलीकेन भावेनेशं प्रजापति: ॥१२॥
कृच्छ्रात्-संस्तभ्य च मन:
barely controlling and mind
प्रेम-विह्वलित: सुधी:
by love overwhelmed, the wise
शशंस निर्व्यलीकेन भावेन-
extolled with pure devotion
ईशम् प्रजापति:
the Lord Shiva, Prajaapati (Daksha)
The wise Prajaapati, Daksha, could barely control his mind being overwhelmed with love. He then extolled Shiva with pure devotion.
दक्ष उवाच -
Daksha said -
भूयाननुग्रह अहो भवता कृतो मे दण्डस्त्वया मयि भृतो यदपि प्रलब्ध: ।
न ब्रह्मबन्धुषु च वां भगवन्नवज्ञा तुभ्यं हरेश्च कुत एव धृतव्रतेषु ॥१३॥
भूयान्-अनुग्रह: अहो भवता
great favour, O! by You
कृत: मे दण्ड:-त्वया
done to me (by) punishing, by You
मयि भृत: यदपि प्रलब्ध:
in me was corrected, though slighted
न ब्रह्म-बन्धुषु च
not towards the fallen Braahmanas and
वाम् भगवन्-अवज्ञा
You both O Lord disregard
तुभ्यम् हरे:-च
by You Hari and
कुत: एव धृत-व्रतेषु
how at all, (towards) taken vows
O Lord! Oh! You have done me a great favour by punishing me, as You have corrected me, though You were slighted by me. You and Hari both do not hold disregard for even the fallen Braahmanas, how then can You both disregard those who have taken sacred vows.
विद्यातपोव्रतधरान् मुखत: स्म विप्रान् ब्रह्माऽऽत्मतत्त्वमवितुं प्रथमं त्वमस्राक् ।
तद्ब्राह्मणान् परम सर्वविपत्सु पासि पाल: पशूनिव विभो प्रगृहीतदण्ड: ॥१४॥
विद्या-तप:-व्रत-धरान्
learning, austerity and vow holders
मुखत: स्म विप्रान्
from mouth did the Braahmanas
ब्रह्मा-आत्मतत्त्वम्-अवितुम्
by Brahmaa to Self knowledge, preserve
प्रथमम् त्वम्-अस्राक्
foremost You out of (created)
तत्-ब्राह्मणान् परम
those Braahmanas, O Supreme!
सर्व-विपत्सु पासि
from all crisis protect
पाल: पशून्-इव
herdsman animals just as
विभो प्रगृहीतदण्ड:
O Lord! holding the staff
O Supreme Lord! To preserve the knowledge of The Self, through Brahmaa, You first created the Braahmanas, from Your mouth, who are the holders of learning, austerity, and vows. Those Braahmanas You protect in all crisis just as a herdsman protects the animals holding a staff.
योऽसौ मयाविदिततत्त्वदृशा सभायां क्षिप्तो दुरुक्तिशिखैरगणय्य तन्माम् ।
अर्वाक् पतन्तमर्हत्तमनिन्दयापाद् दृष्ट्याऽऽर्द्रया स भगवान् स्वकृतेन तुष्येत् ॥१५॥
य:-असौ मया-अविदित-
Who this, by me not knowing
तत्त्व-दृशा सभायाम् क्षिप्त:
the Truth vision, in the assembly hurled
दुरुक्ति-शिखै:-अगणय्य
abuses arrows not considering,
तत्-माम् अर्वाक् पतन्तम्-
that me, in hell falling
अर्हत्तम-निन्दया-अपात्-
of the exalted insulting (sin) saved
दृष्ट्या-आर्द्रया
by sight compassionate
स: भगवान् स्व-कृतेन तुष्येत्
That Lord, by Own act (of benevolence) be pleased
The Lord! You, Who did not consider the abusive arrows hurled at Him in the assembly, by me, who did not have the sight of the True Reality, You, and saved such a me from the sin and falling into hell by insulting the exalted, That Lord! May be pleased by His own benevolent act.
मैत्रेय उवाच -
Maitreya said -
क्षमाप्यैवं स मीढ्वांसं ब्रह्मणा चानुमन्त्रित: ।
कर्म सन्तानयामास सोपाध्यायर्त्विगादिभि: ॥१६॥
क्षमाप्य-एवम्
having sought forgiveness, thus
स: मीढ्वांसम्
he (Daksha) of Shankara
ब्रह्मणा च-अनुमन्त्रित:
by Brahmaa and directed
कर्म सन्तानयामास
the ritual restarted
स-उपाध्याय-ऋत्विक्-आदिभि:
along with, preceptors and others
Thus, having saught forgiveness of Shankara, Daksha, restarted the ritual along with the preceptors and priests as directed by Brahmaa.
वैष्णवं यज्ञसन्तत्यै त्रिकपालं द्विजोत्तमा: ।
पुरोडाशं निरवपन् वीरसंसर्गशुद्धये ॥१७॥
वैष्णवम् यज्ञ-सन्तत्यै
intended for Vishnu and the sacrifice carrying out
त्रि-कपालम् द्विज-उत्तमा:
in three receptacles, the Braahmanas superior
पुरोडाशम् निरवपन्
Purodaasha (a material of sacrifice) sacrificed
वीर-संसर्ग-शुद्धये
for by the Pramathas' touch, to purify
The superior Braahmanas offered Purodaasha, a material of sacrifice, which was intended for Vishnu, into three receptacles, for the purpose of sanctifying the sacrifice polluted by the touch of Pramathas, Shiva's attendents, and for the continuity of the ritual of the sacrifice.
अध्वर्युणाऽऽत्तहविषा यजमानो विशाम्पते ।
धिया विशुद्धया दध्यौ तथा प्रादुरभूद्धरि: ॥१८॥
अध्वर्युणा-आत्त-हविषा
by Adhvaryu, holding oblation,
यजमान: विशाम्पते
the sacrificer (Daksha), O Vidura!
धिया विशुद्धया
by mind pure
दध्यौ तथा
meditated and
प्रादु:-अभूत्-हरि:
manifested Shree Hari
O Vidura! Daksha, the sacrificers, along with Adhvaryu, holding the oblation, meditated with pure mind, and Shree Hari appeared before him.
तदा स्वप्रभया तेषां द्योतयन्त्या दिशो दश।
मुष्णंस्तेज उपानीतस्तार्क्ष्येण स्तोत्रवाजिना ॥१९॥
तदा स्व-प्रभया
then, by (His) own splendour
तेषाम् द्योतयन्त्या
their (the gods') enlightening
दिश: दश
the quarters ten
मुष्णन्-तेज
eclipsing brilliance
उपानीत: तार्क्ष्येण
brought by Taarkshya, Garuda,
स्तोत्र-वाजिना
hymn winged
Eclipsing the brilliance of the gods, which enlighted the ten quarters, by His own splendour, He was brought there by Taarkshya, Garuda, whose wings are the hymns', Saama and Gaana metres.
श्यामो हिरण्यरशनोऽर्ककिरीटजुष्टो नीलालकभ्रमरमण्डितकुण्डलास्य: ।
कम्ब्वब्जचक्रशरचापगदासिचर्मव्यग्रैर्हिरण्यमयभुजैरिव कर्णिकार: ॥२०॥
श्याम: हिरण्य-रशन:-
dark hued, golden girdled
अर्क-किरीट-जुष्ट:
sun like crown adorning
नील-अलक-भ्रमर-मण्डित-
blue hair, bees like swarming
कुण्डल-आस्य: कम्बु-अब्ज-
earinged face, conch lotus
चक्र-शर-चाप-गदा-असि-
discus, arrow, bow, mace, sword
चर्म-व्यग्रै:-
shield eager (to protect)
हिरण्यमय-भुजै:-
golden ornaments bedecked armed
इव कर्णिकार:
like Karnikaara tree
He was of dark hue, wore a golden coloured cloth and a golden girdle, His hair were dark blue, like bees swarming His face which had earrings, in His eight hand He had conch, lotus, discus, arrow, bow, mace, sword, and shield, and His arms were bedecked with golden ornaments, eager to protect the devotees, and He looked like the blooming Karnikaara tree.
वक्षस्यधिश्रितवधूर्वनमाल्युदारहासावलोककलया रमयंश्च विश्वम् ।
पार्श्वभ्रमद्व्यजनचामरराजहंस: श्वेतातपत्रशशिनोपरि रज्यमान: ॥२१॥
वक्षसि-अधिश्रित-
on chest lodged
वधू:-वनमाली-
Laxmi (as Shri Vatsa), wearing garland of wild flowers
उदार-हास-
benevolent smile
अवलोक-कलया
by sight half and gracious
रमयन्-च विश्वम्
enchanting and the world
पार्श्व-भ्रमत्-
on (both) sides waving
द्व्यजन-चामर-
fans and chawries
राज-हंस:
like the royal swan
श्वेत-आतपत्र-शशिना-
white umbrella moon-like
उपरि रज्यमान:
on the top shining splendidly
On His chest was lodged the Shri Vatsa sign, representing Laxmi, His benevolent smile, and half gracious sight, enchanted the whole world. On both His sides fans and chowries were waving like the royal swan, and on the top shone the white splendourous moon like umbrella.
तमुपागतमालक्ष्य सर्वे सुरगणादय: ।
प्रणेमु: सहसोत्थाय ब्रह्मेन्द्रत्र्यक्षनायका: ॥२२॥
तम्-उपागतम्-आलक्ष्य
Him arrived seeing,
सर्वे सुर-गण-आदय:
all gods groups and others
प्रणेमु: सहसा-उत्थाय
bowed, instantly rose
ब्रह्मा-इन्द्र-त्र्यक्ष-नायका:
Brahmaa, Indra, Three eyed (Shankar) leading
Seeing that He, Vishnu, had arrived, the groups of gods, lead by Brahmaa, Indra and the three eyed Shankara, instantly arose and bowed down to Him.
तत्तेजसा हतरुच: सन्नजिह्वा: ससाध्वसा: ।
मूर्ध्ना धृताञ्जलिपुटा उपतस्थुरधोक्षजम् ॥२३॥
तत्-तेजसा हत-रुच:
by His splendour, obscured shine
सन्न-जिह्वा: स-साध्वसा:
speechless, awe struck
मूर्ध्ना धृत-अञ्जलि-पुटा:
on head holding, joined palms
उपतस्थु:-अधोक्षजम्
stood, prayerfully in front of Vishnu
Their shine was obscured by His splendour. They were speechless and awe-struck, and stood before Him prayerfully, holding their joined palms on their heads.
अप्यर्वाग्वृत्तयो यस्य महि त्वात्मभुवादय: ।
यथामति गृणन्ति स्म कृतानुग्रहविग्रहम् ॥२४॥
अपि-अर्वाक्-वृत्तय:
though unfathomable by mind
यस्य महि
Whose glory
तु-आत्मभू-आदय:
yet, Brahmaa and others
यथा-मति गृणन्ति स्म
as per intelligence, exalted (Him)
कृत-अनुग्रह-विग्रहम्
having taken benevolently, a form
Though their minds were unable to fathom His glory, Brahmaa and others exalted Him as per their intelligence, Who had benevolently taken a form.
दक्षो गृहीतार्हणसादनोत्तमं यज्ञेश्वरं विश्वसृजां परं गुरुम् ।
सुनन्दनन्दाद्यनुगैर्वृतं मुदा गृणन् प्रपेदे प्रयत: कृताञ्जलि: ॥२५॥
दक्ष: गृहीत-अर्हण-
Daksha, holding the presents'
सादन-उत्तमम्
container excellent
यज्ञ-ईश्वरम्
(to) the sacrifice's Lord
विश्व-सृजाम् परम् गुरुम्
the world creator's supreme preceptor
सुनन्द-नन्द-
with Sunanda and Nanda
आदि-अनुगै:-वृतम्
and other attendants surrounded
मुदा गृणन् प्रपेदे
happily singing glory surrendered
प्रयत: कृत-अञ्जलि:
respectfully making palms joined
Daksha, held the excellent container of the presents, was surrounded by his attendants Sunanda and Nanda and others, as he respectfully joined his palms and happily sang the glory of the Lord of the sacrifices, and the Supreme Preceptor of the creators of the worlds, and surrendered to Him.
दक्ष उवाच -
Daksha said -
शुद्धं स्वधाम्न्युपरताखिलबुद्ध्यवस्थं चिन्मात्रमेकमभयं प्रतिषिध्य मायाम् ।
तिष्ठंस्तयैव पुरुषत्वमुपेत्य तस्यामास्ते भवानपरिशुद्ध इवात्मतन्त्र: ॥२६॥
शुद्धम् स्व-धाम्नि-
pure in own Self
उपरत-अखिल-बुद्धि-
devoid of all intellect
अवस्थम् चिन्मात्रम्-
(and its) states, Consciousness alone,
एकम्-अभयम् प्रतिषिध्य मायाम्
one fearless, negating Maaya
तिष्ठन्-तया-एव
present in her only
पुरुषत्वम्-उपेत्य
personification taking on
तस्याम्-आस्ते भवान्-
in her remain You,
अपरिशुद्ध इव-आत्म-तन्त्र:
tainted as if, Yourself free
You are pure in Your Own Self, devoid of all the states of the intellect, fearless, Consciousness alone, negating Maayaa, yet, You are present in her, and remain in her when taking on personification, and though Yourself is free, You are as if tainted.
ऋत्विज: ऊचु: -
The priests said -
तत्त्वं न ते वयमनञ्जन रुद्रशापात् कर्मण्यवग्रहधियो भगवन्विदाम: ।
धर्मोपलक्षणमिदं त्रिवृदध्वराख्यं ज्ञातं यदर्थमधिदैवमदोव्यवस्था: ॥२७॥
तत्त्वम् न ते वयम्-
Truth not Your, we,
अनञ्जन रुद्र-शापात्
O Untainted One! by Rudra's curse
कर्मणि-अवग्रह-धिय:
in rituals engaged minds
भगवन्-विदाम:
O Lord! Know
धर्म-उपलक्षणम्-
of Righteousness the pointer
इदम् त्रिवृत्-अध्वर-
this three Vedas pertaining sacrifice
आख्यम् ज्ञातम्
called (we) know
यत्-अर्थम्-अधिदैवम्-
for which purpose, specific deities
अद:-व्यवस्था:
is given (specific) arrangement
O Untainted Lord! We are not aware of Your true nature. By the curse of Nandeeshwara, our minds are engaged only in rituals, and we see them as the pointers of righteousness. This sacrifice, inclusive of the three Vedas, we know, for the purpose of conducting which, specific arrangements are given for specific dieties.
सदस्या: ऊचु:
The superintending priests said -
उत्पत्त्यध्वन्यशरण उरुक्लेशदुर्गेऽन्तकोग्रव्यालान्विष्टे विषयमृगतृष्यात्मगेहोरुभार: ।
द्वन्द्वश्वभ्रे खलमृगभये शोकदावेऽज्ञसार्थ: पादौकस्ते शरणद कदा याति कामोपसृष्ट: ॥२८॥
उत्पति-अध्वनि-अशरण
from being born, on this path unsheltered
उरु-क्लेश-दुर्गे-अन्तक-
great difficulties, hardships, Death
उग्र-व्याल-अन्विष्टे
(like) a fierce serpent tied around
विषय-मृग-तृषि-
for sense deer thirsting
आत्म-गेह-उरु-भार:
one self's house heavy weight (carrying)
द्वन्द्व-श्वभ्रे
of diverseness pitfalls
खल-मृग-भये
deceitful animals terror
शोक-दावे-अज्ञ-स-अर्थ:
in grief wild fire along with ignorance
पादौक:-ते शरणद
feet comforting Your, shelter providing
कदा याति काम-उपसृष्ट:
when will go, by desire overcome
When will this being resort to Your feet which are shelter providing and comforting. He, from the time of being born, treads this unsheltered path, facing great difficulties and hardships, where he is tied by Death like a fierce serpent like a deer thirsting for sound sense gratification, carries the heavy weight of his own house, the path full of pitfalls of diverseness, facing the terror of decietful animal like people, in the wild fire of grief and ignorance.
रुद्र उवाच -
Rudra said -
तव वरद वराङ्घ्रावाशिषेहाखिलार्थे ह्यपि मुनिभिरसक्तैरादरेणार्हणीये ।
यदि रचितधियं माविद्यलोकोऽपविद्धं जपति न गणये तत्त्वत्परानुग्रहेण ॥२९॥
तव वरद वर-अङ्घ्रौ-
Your O Bestower of boons! supreme feet
आशिषा-इह-अखिल-अर्थे
desires here all confer
ह्यपि मुनिभि:-असक्तै:-
so that, by sages detached
आदरेण-अर्हणीये
respectfully deserve to be worshipped
यदि रचित-धियम्
if engrossed minded
मा-अविद्य-लोक:
me, ignorant people
अपविद्धम् जपति
outcast calls
न गणये
(I) do not consider
तत्-त्वत्-परा-अनुग्रहेण
that, by Your supreme grace
O Bestower of Boons! Your supreme feet confer all the desires here, and they deserve to be worshipped even by detached sages. If my mind is engrossed in You, and ignorant people call me out cast, by Your supreme grace, I do not consider it.
भृगु: उवाच -
Bhrigu said -
यन्मायया गहनयापहृतात्मबोधा ब्रह्मादयस्तनुभृतस्तमसि स्वपन्त: ।
नात्मन् श्रितं तव विदन्त्यधुनापि तत्त्वं सोऽयं प्रसीदतु भवान् प्रणतात्मबन्धु: ॥३०॥
यत्-मायया गहनया-
whose, by Maaya intense
अपहृत-आत्म-बोधा:
devoid of Self knowledge
ब्रह्मा-आदय:-तनुभृत:-
Brahmaa and other embodied beings
तमसि स्वपन्त:
in darkness sleep
न-आत्मन् श्रितम्
(they) do not self permeating
तव विदन्ति-अधुना-अपि
You know, today also,
तत्त्वम् स:-अयम्
Reality, That This
प्रसीदतु भवान्
may be pleased You
प्रणत-आत्म-बन्धु:
of the suppliants' (very) self and friend
Brahmaa and other embodied beings are devoid of Self knowledge because of Your intense Maayaa. Though their selves are permeated by You, they do not know Your reality, to this day. That This You may be pleased of Your suppliants, because You are their very self and friend.
ब्रह्मा उवाच -
Brahmaa said -
नैतत्स्वरूपं भवतोऽसौ पदार्थभेदग्रहै: पुरुषो यावदीक्षेत् ।
ज्ञानस्य चार्थस्य गुणस्य चाश्रयोमायामयाद् व्यतिरिक्तो यतस्त्वम् ॥३१॥
न-एतत्-स्वरूपम् भवत:-
not this form of You
असौ पदार्थ-भेद-ग्रहै:
this (person), objects distinguishing characteristics
पुरुष: यावत्-ईक्षेत्
a person till when sees
ज्ञानस्य च-अर्थस्य
of knowledge and objects
गुणस्य च-आश्रय:
and of the three gunas the support
मायामयात्
because of being covered by Maayaa
व्यतिरिक्त: यत:-त्वम्
distinct, because You are
Your this form is not Your reality. Because You are distinct and are the support of knowledge, objects and the three gunas, and You are not what a person sees as the distinguishing charecteristics of the objects, which are covered by Your Maayaa.
इन्द्र उवाच -
Indra said -
इदमप्यच्युत विश्वभावनं वपुरानन्दकरं मनोदृशाम् ।
सुरविद्विट्क्षपणैरुदायुधैर्भुजदण्डैरुपपन्नमष्टभि: ॥३२॥
इदम्-अपि-अच्युत
this also, O Immortal Lord!
विश्व-भावनम् वपु:-
of the universe manifester, (this) form
आनन्द-करम् मन:-दृशाम्
is delight giving to the soul and eyes
सुर-विद्विट्-क्षपणै:-
of the gods the enemies eradicate
उदायुधै:-भुज-दण्डै:-
holding weapons in the arms long
उपपन्नम्-अष्टभि:
in readiness eight
O Immortal Lord! This form which menifests the universe, is also delight giving to the soul and the eyes, which has eight long arms, holding weapons in them in readiness to eradicate the enemies of the gods.
पत्न्य: ऊचु: -
The wives (of priests) said-
यज्ञोऽयं तव यजनाय केन सृष्टो विध्वस्त: पशुपतिनाद्य दक्षकोपात् ।
तं नस्त्वं शवशयनाभशान्तमेधं यज्ञात्मन्नलिनरुचा दृशा पुनीहि ॥३३॥
यज्ञ:-अयम् तव यजनाय
sacrifice, this, for Your worship
केन सृष्ट: विध्वस्त: पशुपतिना-
by Brahmaa was started, destroyed by Shiva
अद्य दक्ष-कोपात्
today, because of anger toward Daksha
तम् न:-त्वम्
that, for us, You
शवशयन-आभ-
crematorium like looking
शान्त-मेधम्
devoid of sanctity
यज्ञ-आत्मन्-
O Embodiment of sacrifices!
नलिन-रुचा दृशा पुनीहि
by lotuses like pleasing sight, render hallowed
O Embodiment of sacrifices! This sacrifice was started by Brahmaa for Your worship. Because of anger towards Daksha, it was destroyed by Shiva. Devoid of sanctity, it wears a look like of a cremotorium. By Your lotuses like pleasing sight, do render it hallowed for us.
ऋषय: ऊचु: -
The sages said -
अनन्वितं ते भगवन् विचेष्टितं यदात्मनाऽऽचरसि हि कर्म नाज्यसे ।
विभूतये यत् उपसेदुरीश्वरीं न मन्यते स्वयमनुवर्ततीं भवान् ॥३४॥
अनन्वितम् ते भगवन्
unique, Your, O Lord!
विचेष्टितम् यत्-आत्मना-आचरसि
are Your deeds, which, by (Yourself) perform
हि कर्म न-आज्यसे
indeed the actions do not affect (You)
विभूतये यत् उपसेदु:-ईश्वरीम्
for prosperity, that worship Laxmi
न मन्यते स्वयम्-
do not consider (much) herself
अनुवर्ततीम् भवान्
attending You
O Lord! Your deeds are unique, in that, though You Yourself perform them, the actions do not affect You. Laxmi is worshipped for the sake of prosperity. Even Her You do not consider much, though She Herself is always attending on You.
सिद्धा: ऊचु: -
The Siddhaas said -
अयं त्वत्कथामृष्टपीयूषनद्यां मनोवारण: क्लेशदावाग्निदग्ध: ।
तृषार्तोऽवगाढो न सस्मार दावं न निष्क्रामति ब्रह्मसम्पन्नवन्न: ॥३५॥
अयम् त्वत्-कथा
this (our mind), Your stories
मृष्ट-पीयूष-नद्याम्
pure nectar river
मन:-वारण:
(our) mind elephant
क्लेश-दावाग्नि-दग्ध:
afflictions' wild-fire scorched
तृषा-आर्त:-अवगाढ:
thirst oppressed, plunged
न सस्मार दावम्
does not remember the wild-fire
न निष्क्रामति
(and) does not come out
ब्रह्म-सम्पन्न-वत्-न:
a Brahman attained like (wise person) our
Our mind elephant, scorched by the wild-fire of afflictions, and oppressed by the thirst of sense pleasure, has plunged into the pure nectar river of Your stories. Now it does not remember the wild-fire and does not want to come out like the wise person who has attained Brahman.
यजमानी उवाच -
The sacrificer's wife said -
स्वागतं ते प्रसीदेश तुभ्यं नम: श्रीनिवास श्रिया कान्तया त्राहि न: ।
त्वामृतेऽधीश नाङ्गैर्मख: शोभते शीर्षहीन: कबन्धो यथा पूरुष: ॥३६॥
स्वागतम् ते प्रसीद-ईश
welcome to You, be pleased O Lord!
तुभ्यम् नम: श्रीनिवास
for You salutations, O Lakshmi's abode
श्रिया कान्तया त्राहि न:
by Laxmi and (Your) grace, protect us
त्वाम्-ऋते-अधीश
You without O Supreme Ruler!
न-अङ्गै:-मख: शोभते
not by other limbs sacrifice becomes
शीर्ष-हीन: कबन्ध:
head devoid trunk
यथा पूरुष:
just as a man
O Lord! Welcome to You. May You be pleased. O Laxmi's abode! Salutations to You. May your grace and Laxmi protect us. O Supreme Ruler! Without You, by other limbs the sacrifice does not become, just as a man, with just the trunk devoid of head.
लोकपाला: ऊचु: -
The guardians of the spheres said -
दृष्ट: किं नो दृग्भिरसद्ग्रहैस्त्वं प्रत्यग्द्रष्टा दृश्यते येनदृश्यम् ।
माया ह्येषा भवदीया हि भूमन् यस्त्वं षष्ठ: पञ्चभिर्भासि भूतै: ॥३७॥
दृष्ट: किम् न: दृग्भि:-
seen is it, by our eyes
असत्-ग्रहै:-
the false grasping
त्वम् प्रत्यक्-द्रष्टा
You the soul witness
दृश्यते येन-दृश्यम्
see by which the universe
माया हि-एषा
Maayaa indeed it is
भवदीया हि भूमन्
Yours, O Infinite Lord!
य:-त्वम् षष्ठ:
that You the sixth
पञ्चभि:-भासि भूतै:
by the five revealed elements
O Infinite Lord! Is it possible for us with our eyes which grasp the false, to see You, Who are the witness of the souls, and see the universe from within. Indeed it is Your Maayaa that reveals this sixth form of Yours consisting of the five elememts.
योगेश्वरा: ऊचु: -
The Masters of Yoga said -
प्रेयान्न तेऽन्योऽस्त्यमुतस्त्वयि प्रभो विश्वात्मनीक्षेन्न पृथग्य आत्मन: ।
अथापि भक्त्येशतयोपधावतामनन्यवृत्त्यानुगृहाण वत्सल ॥३८॥
प्रेयान्-न ते-अन्य:-अस्ति-
dearer is not to You, other is
अमुत:-त्वयि प्रभो
than he, in You O Lord!
विश्व-आत्मनि-ईक्षेत्-
the universal Soul may see
न पृथक्-य: आत्मन:
not different which from self
अथापि भक्त्या-ईशतया-
yet, by devotion and by master ship
उपधावताम्-अनन्य-वृत्त्या-
worshipping with exclusive devotion
अनुगृहाण वत्सल
be gracious O Devotee Lover!
O Lord! No one is more dear to You than he who does not see himself different from You, the universal Soul. Nevertheless, O Lover of Your devotees, do be gracious to those who worship You with exclusive devotion, and resort to You with devotion as to their master.
जगदुद्भवस्थितिलयेषु दैवतो बहुभिद्यमानगुणयाऽऽत्ममायया ।
रचितात्मभेदमतये स्वसंस्थया विनिवर्तितभ्रमगुणात्मने नम: ॥३९॥
जगत्-उद्भव-स्थिति-लयेषु
in universe creation, preservation and destruction
दैवत: बहु-भिद्यमान-
by destiny many diverse
गुणया-आत्म-मायया
gunas, by (Your) Own Maayaa
रचित-आत्म-भेद-मतये
arisen Your diverse sense
स्व-संस्थया विनिवर्तित-
in Your (own absolute) state, cast off
भ्रम-गुण-आत्मने नम:
diverseness and the Guna, from Yourself, salutations
In the creation preservation and distruction, and by the destiny of the people, and by Your Own Maayaa, and because of many diverse combinations of Gunas, there has arisen a diverse sense as to Your form, as Brahmaa Shiva etc. This diverseness of the gunas You have Yourself cast off from Your absolute state. Salutations to You.
ब्रह्मा उवाच -
Brahmaa said -
नमस्ते श्रितसत्त्वाय धर्मादीनां च सूतये ।
निर्गुणाय च यत्काष्ठां नाहं वेदापरेऽपि ॥४०॥
नमस्ते श्रित-सत्त्वाय
Obeisance to You, taken over Sattva
धर्म-आदीनाम्
Dharma, righteousness and others
च सूतये
and to yield
निर्गुणाय च
to attribute less and
यत्-काष्ठाम्
that form
न-अहम् वेद-
not I know
अपरे-अपि
others also
Obeisance to You, Who has taken over the Sattva guna to yield Dharma, the righteousness and other objects, and also to the attributeless You, Whose real form I do not know nor do others know.
अग्नि:-उवाच -
The god of fire said -
यत्तेजसाहं सुसमिद्धतेजा हव्यं वहे स्वध्वर आज्यसिक्तम् ।
तं यज्ञियं पञ्चविधं च पञ्चभि: स्विष्टं यजुर्भि: प्रणतोऽस्मि यज्ञम् ॥४१॥
यत्-तेजसा-अहम्
by which effulgence I
सुसमिद्ध-तेजा हव्यम् वहे
enkindled flamed, oblations carry
स्वध्वरे आज्य-सिक्तम्
in good sacrifices, butter soaked
तम् यज्ञियम्
to (Him) sacrifice personified
पञ्च-विधम् च
of five varieties and
पञ्चभि: स्विष्टम् यजुर्भि:
and by five (chants) are worshipped, of Yajurveda
प्रणत:-अस्मि यज्ञम्
bow do I to The Sacrifice
By that effulgence of Your's by which my flames are enkindled, and which carry the butter saoked oblation in good sacrifices, to that sacrifice personified You, of five varieties, worshipped by five chants of the Yajurveda, I bow to The Sacrifice.
देवा:-ऊचु: -
The gods said -
पुरा कल्पापाये स्वकृतमुदरीकृत्य विकृतं त्वमेवाद्यस्तस्मिन् सलिल उरगेन्द्राधिशयने ।
पुमान् शेषे सिद्धैर्हृदि विमृशिताध्यात्मपदवि: स एवाद्याक्ष्णोर्य: पथि चरसि भृत्यानवसि न: ॥४२॥
पुरा कल्प-अपाये
the previous Kalpa's end
स्व-कृतम-उदरीकृत्य
own actions in abdomen taking
विकृतम् त्वम्-एव-
the creation, You only
आद्य:-तस्मिन् सलिले
the first (Person) in that water (of deluge)
उरगेन्द्र-अधिशयने
on he serpent king's excellent bed
पुमान् शेषे
Person reposed
सिद्धै:-हृदि विमृशित-
by the Siddhas in heart sought
अध्यात्म-पदवि:
the realization way
स: एव-अद्य-
He alone today
अक्ष्णो:-य: पथि चरसि
in the eyes path Who appears
भृत्यान्-अवसि न:
dependents protect us
At the end of the previous Kalpa, You only are that first Person to repose on the excellent bed of the serpent king, Shesha, on the waters of deluge taking in Your abdomen Your own actions of creation, Who are saught by the Siddhas in their hearts, as the way of realization, That You alone have appeared in the path of our eyes, today, may You protect us, Your dependents.
गन्धर्वा: ऊचु: -
The Gandharvas said -
अंशांशास्ते देव मरीच्यादय एते ब्रह्मेन्द्राद्या देवगणा रुद्रपुरोगमा: ।
क्रीडाभाण्डं विश्वमिदं यस्य विभूमन् तस्मै नित्यं नाथ नमस्ते करवाम ॥४३॥
अंश-अंशा:-ते देव
part of parts of You O Lord!
मरीचि-आदय: एते
Mareechi and other these
ब्रह्मा-इन्द्र-आद्या: देवगणा:
Brahmaa, Indra and other gods' hosts
रुद्र-पुरोगमा:
Rudra leading
क्रीडा-भाण्डम् विश्वम्-इदम्
play pot universe this
यस्य विभूमन्
Whose O Infinite Lord!
तस्मै नित्यम्
to Him Eternal
नाथ नमस्ते करवाम
Lord! Obeisance pay
O Lord! Rudra leading the hosts of gods Mareechi, Brahmaa, Indra and others are part of Your part manifestation. O Infinite Lord! For Whom this universe is a play pot, to Him, the eternal Lord, we pay obeisance.
विद्याधरा: ऊचु: -
The Vidyaadharas said -
त्वन्माययार्थमभिपद्य कलेवरेऽस्मिन् कृत्वा ममाहमिति दुर्मतिरुत्पथै: स्वै: ।
क्षिप्तोऽप्यसद्विषयलालस आत्ममोहं युष्मत्कथामृतनिषेवक उद् व्युदस्येत् ॥४४॥
त्वत्-मायया-
by Your Maayaa
अर्थम्-अभिपद्य
Purushaartha (means to attain salvation) gaining
कलेवरे-अस्मिन्
in body this
कृत्वा मम-अहम्-इति
regarding my and me this
दुर्मति:-उत्पथै:
false notion, on false path
स्वै: क्षिप्त:-अपि-
by oneself flung even
असत्-विषय-लालस:
illusory pleasures longs for
आत्म-मोहम्
(this) self delusion
युष्मत्-कथा-अमृत-
Your stories nectar
निषेवक उत् व्युदस्येत्
quaffs, indeed shakes off
By Your Maayaa, a being gains Purushaarth, the means to salvation, but in this body regarding it as mine and me, with this false notion, he, on a false path is flung and longs for illusory pleasures. This self delusion is shaken off by a person who quaffs the nectar of Your stories.
ब्राह्मणा: ऊचु: -
The Braahmanas said -
त्वं क्रतुस्त्वं हविस्त्वं हुताश: स्वयं त्वं हि मन्त्र: समिद्दर्भपात्राणि च ।
त्वं सदस्यर्त्विजो दम्पती देवता अग्निहोत्रं स्वधा सोम आज्यं पशु: ॥४५॥
त्वम् क्रतु:-त्वम् हवि:-
You are the sacrifice, You the oblation
त्वम् हुताश: स्वयम्
You the fire Yourself
त्वम् हि मन्त्र:
You alone are the mantra
समिद्-दर्भ-पात्राणि च
the sacrificial wood, the grass vessels and
त्वम् सदस्य-ऋत्विज:
You the member priest attending
दम्पती देवता
the sacrificing couple, the gods
अग्निहोत्रम् स्वधा
act of sacrificing, offerings to the manes,
सोम: आज्यम् पशु:
the Soma juice, the sacrificial animal
You are the sacrifice,You the oblation, Yourself are the fire, You alone are the mantra, the sacrificial wood, the Kusha grass, and the vessels. You are the member priests and the presiding priest, the sacrificing couple, the gods invoked for the sacrifice, the act itself of sacrifice, the offerings to the manes, the Soma juice, and even the sacrificial animal.
त्वं पुरा गां रसाया महासूकरो दंष्ट्र्या पद्मिनीं वारणेन्द्रो यथा ।
स्तूयमानो नदँल्लीलया योगिभिर्व्युज्जहर्थ त्रयीगात्र यज्ञक्रतु: ॥४६॥
त्वम् पुरा गाम् रसाया:
You, in the past, earth in the ocean's depths
महा-सूकर: दंष्ट्र्या
mighty boar by the tusks
पद्मिनीम् वारणेन्द्र: यथा
lotus like lordly elephant as
स्तूयमान: नदँन्-लीलया
being extolled, roaring sportingly
योगिभि:-व्युज्जहर्थ
by the Yogis lifted up
त्रयी-गात्र
Vedas embodiment
यज्ञ-क्रतु:
sacrifice and vow of performing sacrifice
In the past, as You were extolled, You lifted up the earth from the depths of the ocean in the form of a mighty boar, roaring sportingly, just as a lordly elephant picks up a lotus.You are The embodied Vedas. You are the sacrifice and the vow of performing a sacrifice.
स प्रसीद त्वमस्माकमाकाङ्क्षतां दर्शनं ते परिभ्रष्टसत्कर्मणाम् ।
कीर्त्यमाने नृभिर्नाम्नि यज्ञेश ते यज्ञविघ्ना: क्षयं यान्ति तस्मै नम: ॥४७॥
स: प्रसीद त्वम्-अस्माकम्-
That, may be please You, our
आकाङ्क्षताम् दर्शनम् ते
desire of sight Yours
परिभ्रष्ट-सत्कर्मणाम्
destructed the noble undertaking
कीर्त्यमाने नृभि:-नाम्नि
chanted, by the people (Your) name
यज्ञेश ते यज्ञ-विघ्ना:
O Lord of sacrifice! Your sacrifice's obstacle
क्षयम् यान्ति
(are) meted out
तस्मै नम:
to Him obeisance's
O Lord of sacrifices ! May You be pleased. As our noble undertaking of a sacrifice was distructed, we were longing for Your sight. By the chanting of Your names, by the people, the obstacles of the sacrifice are meted out. Obeisance to you.
मैत्रेय उवाच -
Maitreya said -
इति दक्ष: कविर्यज्ञं भद्र रुद्रावमर्शितम् ।
कीर्त्यमाने हृषीकेशे संनिन्ये यज्ञभावने ॥४८॥
इति दक्ष: कवि:-यज्ञम्
thus Daksha the wise, sacrifice
भद्र रुद्र-अवमर्शितम्
O blessed Vidura! by Rudra destroyed
कीर्त्यमाने हृषीकेशे
as extolled was Lord Vishnu,
संनिन्ये यज्ञभावने
restored, the Protector of the sacrifices
O Blessed Vidura! As Lord Vishnu , the Protector of the sacrifices was being extolled, the wise Daksha renewed the sacrifice which was destroyed by Rudra.
भगवान् स्वेन भागेन सर्वात्मा सर्वभागभुक् ।
दक्षं बभाष आभाष्य प्रीयमाण इवानघ ॥४९॥
भगवान् स्वेन भागेन
The Lord with His share
सर्व-आत्मा सर्व-भाग-भुक्
of all The Soul, all share Enjoyer
दक्षम् बभाष आभाष्य
to Daksha said, addressing
प्रीयमाण: इव-अनघ
with compassion as if, O Sinless Vidura!
O Sinless Vidura! The Lord propitiated by His share in three receptacles, The Enjoyer of all other shares, The very soul of everything, adderessed Daksha and said to him, as if with compassion.
श्रीभगवान्-उवाच -
The Lord said -
अहं ब्रह्मा च शर्वश्च जगत: कारणं परम् ।
आत्मेश्वर उपद्रष्टा स्वयंदृगविशेषण: ॥५०॥
अहम् ब्रह्मा च शर्व:-च
I (am) Brahmaa
जगत: कारणम् परम्
of the universe cause supreme
आत्मा-ईश्वर: उपद्रष्टा
of souls (all) the Lord, the Witness
स्वयम्-दृक्-अविशेषण:
self-effulgent, unqualified
I am the supreme cause of the universe as well as Brahmaa and Shiva. I am the Lord and Witness of all souls, self-effulgent and unqualified.
आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज: ।
सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥५१॥
आत्म-मायाम् समाविश्य
in own Maayaa entering,
स:-अहम् गुणमयीम्
That I, consisting of three gunas
द्विज: सृजन् रक्षन्
O Braahmana! creating, preserving
हरन् विश्वम् दध्रे
and destroying the universe, take on
संज्ञाम् क्रिया-उचिताम्
names, as function appropriate
O Braahmana! My own Maayaa, which consists of the three gunas, I enter into, for the purpose of creation, preservation and distruction of the universe, and also take on the appropriate names of Brahmaa, Vishnu, Shiva according to the function.
तस्मिन् ब्रह्मण्यद्वितीये केवले परमात्मनि ।
ब्रह्मरुद्रौ च भूतानि भेदेनाज्ञोऽनुपश्यति ॥५२॥
तस्मिन् ब्रह्मणि-अद्वितीये
in That Brahman, The Only One,
केवले परमात्मनि
Absolute, Supreme Spirit
ब्रह्मरुद्रौ च भूतानि
Brahmaa Rudra and (other) beings
भेदेन-अज्ञ:-अनुपश्यति
as different, a fool conceives
In That Brahman, Who is the only One, Absolute, and The Supreme Spirit, a fool conceives Brahmaa, Shiva and other beings as distinct entities.
यथा पुमान्न स्वाङ्गेषु शिर:पाण्यादिषु क्वचित् ।
पारक्यबुद्धिं कुरुते एवं भूतेषु मत्पर: ॥५३॥
यथा पुमान्-
just as a man
न स्व-अङ्गेषु शिर:-
does not in own limbs, head
पाणि-आदिषु क्वचित्
hands and others, ever
पारक्य-बुद्धिम् कुरुते
of others (belonging to) mind sees
एवम् भूतेषु मत्-पर:
thus in beings, from Me different
Just as a man does not in his mind see his head, hand and other limbs, belonging to others, thus, a wise person does not conceive other beings different from Me.
त्रयाणामेकभावानां यो न पश्यति वै भिदाम् ।
सर्वभूतात्मनां ब्रह्मन् स शान्तिमधिगच्छति ॥५४॥
त्रयाणाम्-एक-भावानाम्
of the three, of one essence
य: न पश्यति वै भिदाम्
who does not see, indeed difference
सर्व-भूत-आत्मनाम्
(and) of all beings the selves
ब्रह्मन्
O Brahman (knowing Daksha!)
स: शान्तिम्-अधिगच्छति
he peace attains
O Brahman knowing Daksha! One who does not see in the three, who are of the same essence, Brahmaa, Vishnu and Shiva, any difference, and in the souls of all beings, he attains peace.
मैत्रेय उवाच -
Maitreya said -
एवं भगवताऽऽदिष्ट: प्रजापतिर्हरिम् ।
अर्चित्वा क्रतुना स्वेन देवानुभयतोऽयजत् ॥५५॥
एवम् भगवता-आदिष्ट:
like this, by The Lord directed
प्रजापति:-हरिम्
Prajaapati (Daksha) The Lord
अर्चित्वा क्रतुना स्वेन
worshipped by the sacrifice, His Own (Trikapaaleshti)
देवान्-उभयत:-अयजत्
the gods by both (principal and secondary types) worshipped
Daksha Prajaapati, the lord of the created beings, was thus directed by The Lord. He then worshipped The Lord by His own Trikapaaleshti sacrifice, and the other gods by the principal and secondary types of sacrifices.
रुद्रं च स्वेन भागेन ह्युपाधावत्समाहित: ।
कर्मणोदवसानेन सोमपानितरानपि ।
उदवस्य सहर्त्विग्भि: सस्नाववभृथं तत: ॥५६॥
रुद्रम् च स्वेन भागेन
Rudra and by His share
हि-उपाधावत्-समाहित:
only worshipped with concentration
कर्मणा-उदवसानेन
by the rite Udavasaana
सोमपान्-इतरान्-अपि
the Soma drinkers and non drinkers also
उदवस्य सह-ऋत्विग्भि:
(thus) concluding, with the priests
सस्नौ-अवभृथम् तत:
bathed the Avabhritha bath then
Daksha with concentration worshipped Rudra with His due share of the sacrifice. By the rite of Udavasaana he worshipped the Soma drinkers and the non-drinkers. Thus concluding the sacrifice, he took the Avabhritha bath along with the priests.
तस्मा अप्यनुभावेन स्वेनैवावाप्तराधसे ।
धर्म एव मतिं दत्त्वा त्रिदशास्ते दिवं ययु: ॥५७॥
तस्मै-अपि-अनुभावेन स्वेन-
to him (Daksha), by greatness own
एव-अवाप्त-राधसे
only attained supernatural powers
धर्मे एव मतिम् दत्त्वा
in righteousness alone devotion be, giving
त्रिदशा:-ते दिवम् ययु:
the gods they, heaven went
To Daksha, who had attained supernatural powers by his own greatness only, the gods blessed him saying that may his mind be devoted to righteousness alone, went away to heaven.
एवं दाक्षायणी हित्वा सती पूर्वकलेवरम् ।
जज्ञे हिमवत: क्षेत्रे मेनायामिति शुश्रुम ॥५८॥
एवम् दाक्षायणी हित्वा
thus Daksha's daughter, casting off
सती पूर्व-कलेवरम्
Sati former body
जज्ञे हिमवत: क्षेत्रे
was born to Himavan's wife
मेनायाम्-इति शुश्रुम
Menaa, this we have heard
Thus, Daksha's daughter Sati, having cast off her previous body, was born to Himvaan's wife Menaa, this we have heard.,
तमेव दयितं भूय आवृङ्क्ते पतिमम्बिका ।
अनन्यभावैकगतिं शक्ति: सुप्तेव पूरुषम् ॥५९॥
तम्-एव दयितम् भूय
Him alone, beloved again
आवृङ्क्ते पतिम्-अम्बिका
was wedded to husband, Ambika
अनन्य-भाव-एक-गतिम्
exclusively devoted, and to the only resort
शक्ति: सुप्तेव पूरुषम्
Shakti lying dormant as if in Purusha
Ambikaa was wedded again to Him alone, her beloved spouse, exclusively devoted to and to the only resort, just as Shakti lying dorment in the Primal Purusha.
एतद्भगवत: शम्भो: कर्म दक्षाध्वरद्रुह: ।
श्रुतं भगवताच्छिष्यादुद्धवान्मे बृहस्पते: ॥६०॥
एतत्-भगवत: शम्भो: कर्म
this, Lord Shiva's story
दक्ष-अध्वर-द्रुह:
Daksha's sacrifice wrecked
श्रुतम् भगवतात्-शिष्यात्-
was heard (by me) from Lord's disciple
उद्धवात्-मे बृहस्पते:
Uddhava by me of Brihaspati
This story of Daksha's sacrifice, wrecked by Lord Shiva, was heard by me from Brihaspati's disciple Lord Uddhava.
इदं पवित्रं परमीशचेष्टितं यशस्यमायुष्यमघौघमर्षणम् ।
यो नित्यदाऽऽकर्ण्य नरोऽनुकीर्तयेद् धुनोत्यघं कौरव भक्तिभावत: ॥६१॥
इदम् पवित्रम्
this holy
परम-ईश-चेष्टितम्
Lord Shiva's story
यशस्यम्-आयुष्यम्-
renown and longevity giving
अघ-औघ-मर्षणम्
sins' multitudes eradicating
य: नित्यदा-आकर्ण्य
who every day listens to
नर:-अनुकीर्तयेद्
man and repeats
धुनोति-अघम्
wipes away sins
कौरव भक्तिभावत:
O Vidura! with devotional feeling
O Vidura! This holy story of Lord Shiva, which is renown and logevity giving,and which eradicates mutitudes of sins, a man who listens to every day, and also repeats with the feeling of devotion, wipes out all his sins.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे दक्षयज्ञसंधानं नाम सप्तम: अध्याय: समाप्त: ॥७॥
Thus ends the seventh discourse entitled 'The revival of Daksha's sacrificial performance', in Book Four of the great and glorious Bhaagavata-Puraana.