Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-13, chapter-145

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
युधिष्ठिर उवाच ।
दुर्वाससः प्रसादात्ते यत्तदा मधुसूदन ।
अवाप्तमिह विज्ञानं तन्मे व्याख्यातुमर्हसि ॥१॥
1. yudhiṣṭhira uvāca ,
durvāsasaḥ prasādātte yattadā madhusūdana ,
avāptamiha vijñānaṁ tanme vyākhyātumarhasi.
1. yudhiṣṭhiraḥ uvāca durvāsasaḥ prasādāt te yat tadā
madhusūdana avāptam iha vijñānam tat me vyākhyātum arhasi
1. yudhiṣṭhiraḥ uvāca madhusūdana durvāsasaḥ prasādāt
yat tadā iha vijñānam avāptam tat me vyākhyātum arhasi
1. Yudhishthira said: O slayer of Madhu (Madhusudana), you ought to explain to me the knowledge that you then obtained here through the grace of Durvasas.
महाभाग्यं च यत्तस्य नामानि च महात्मनः ।
तत्त्वतो ज्ञातुमिच्छामि सर्वं मतिमतां वर ॥२॥
2. mahābhāgyaṁ ca yattasya nāmāni ca mahātmanaḥ ,
tattvato jñātumicchāmi sarvaṁ matimatāṁ vara.
2. mahābhāgyam ca yat tasya nāmāni ca mahātmanaḥ
tattvataḥ jñātum icchāmi sarvam matimatām vara
2. matimatām vara ca yat tasya mahātmanaḥ mahābhāgyam
ca nāmāni sarvam tattvataḥ jñātum icchāmi
2. And I wish to know in essence all of his great glory and the names of that great being, O best among the intelligent.
वासुदेव उवाच ।
हन्त ते कथयिष्यामि नमस्कृत्वा कपर्दिने ।
यदवाप्तं महाराज श्रेयो यच्चार्जितं यशः ॥३॥
3. vāsudeva uvāca ,
hanta te kathayiṣyāmi namaskṛtvā kapardine ,
yadavāptaṁ mahārāja śreyo yaccārjitaṁ yaśaḥ.
3. vāsudevaḥ uvāca hanta te kathayiṣyāmi namaskṛtvā
kapardine yat avāptam mahārāja śreyaḥ yat ca ārjitam yaśaḥ
3. vāsudevaḥ uvāca mahārāja hanta kapardine namaskṛtvā te
kathayiṣyāmi yat śreyaḥ avāptam ca yat yaśaḥ ārjitam
3. Vasudeva said: Indeed, O great king, I will recount to you, after bowing down to Kapardin (Śiva), the welfare (śreyas) that was obtained and the fame (yaśas) that was earned.
प्रयतः प्रातरुत्थाय यदधीये विशां पते ।
प्राञ्जलिः शतरुद्रीयं तन्मे निगदतः शृणु ॥४॥
4. prayataḥ prātarutthāya yadadhīye viśāṁ pate ,
prāñjaliḥ śatarudrīyaṁ tanme nigadataḥ śṛṇu.
4. prayataḥ prātaḥ utthāya yat adhīye viśām pate
prāñjaliḥ śatarudrīyaṃ tat me nigadataḥ śṛṇu
4. viśām pate prayataḥ prātaḥ utthāya prāñjaliḥ
yat śatarudrīyaṃ adhīye tat me nigadataḥ śṛṇu
4. O lord of the people, listen as I narrate to you that Śatarudrīya (hymn) which I recite, with a concentrated mind and folded hands, after rising in the morning.
प्रजापतिस्तत्ससृजे तपसोऽन्ते महातपाः ।
शंकरस्त्वसृजत्तात प्रजाः स्थावरजङ्गमाः ॥५॥
5. prajāpatistatsasṛje tapaso'nte mahātapāḥ ,
śaṁkarastvasṛjattāta prajāḥ sthāvarajaṅgamāḥ.
5. prajāpatiḥ tat sasṛje tapasaḥ ante mahātapaḥ
śaṅkaraḥ tu asṛjat tāta prajāḥ sthāvarajaṅgamāḥ
5. tāta,
mahātapaḥ prajāpatiḥ tapasaḥ ante tat sasṛje.
tu śaṅkaraḥ sthāvarajaṅgamāḥ prajāḥ asṛjat.
5. Prajāpati, the great ascetic, created that (cosmic order) at the culmination of his arduous spiritual practice (tapas). But O dear one, Śaṅkara created the movable and immovable beings.
नास्ति किंचित्परं भूतं महादेवाद्विशां पते ।
इह त्रिष्वपि लोकेषु भूतानां प्रभवो हि सः ॥६॥
6. nāsti kiṁcitparaṁ bhūtaṁ mahādevādviśāṁ pate ,
iha triṣvapi lokeṣu bhūtānāṁ prabhavo hi saḥ.
6. na asti kiṃcit param bhūtam mahādevāt viśām pate
iha triṣu api lokeṣu bhūtānām prabhavaḥ hi saḥ
6. viśām pate,
mahādevāt param kiṃcit bhūtam na asti.
hi saḥ iha triṣu api lokeṣu bhūtānām prabhavaḥ.
6. O lord of the people, there is no supreme being (bhūta) beyond Mahādeva. For he is indeed the origin of all creatures in these three worlds.
न चैवोत्सहते स्थातुं कश्चिदग्रे महात्मनः ।
न हि भूतं समं तेन त्रिषु लोकेषु विद्यते ॥७॥
7. na caivotsahate sthātuṁ kaścidagre mahātmanaḥ ,
na hi bhūtaṁ samaṁ tena triṣu lokeṣu vidyate.
7. na ca eva utsahate sthātuṃ kaścit agre mahātmanaḥ
na hi bhūtam samam tena triṣu lokeṣu vidyate
7. ca eva kaścit mahātmanaḥ agre sthātuṃ na utsahate.
hi triṣu lokeṣu tena samam bhūtam na vidyate.
7. And certainly, no one dares to stand before the great soul (mahātman). For surely, no being (bhūta) equal to him is found in the three worlds.
गन्धेनापि हि संग्रामे तस्य क्रुद्धस्य शत्रवः ।
विसंज्ञा हतभूयिष्ठा वेपन्ति च पतन्ति च ॥८॥
8. gandhenāpi hi saṁgrāme tasya kruddhasya śatravaḥ ,
visaṁjñā hatabhūyiṣṭhā vepanti ca patanti ca.
8. gandhena api hi saṃgrāme tasya kruddhasya śatravaḥ
visaṃjñāḥ hatabhūyiṣṭhāḥ vepanti ca patanti ca
8. hi saṃgrāme kruddhasya tasya gandhena api śatravaḥ
visaṃjñāḥ hatabhūyiṣṭhāḥ ca vepanti ca patanti ca
8. Indeed, in battle, even by the mere scent of him when enraged, his enemies become unconscious and mostly perish, trembling and falling.
घोरं च निनदं तस्य पर्जन्यनिनदोपमम् ।
श्रुत्वा विदीर्येद्धृदयं देवानामपि संयुगे ॥९॥
9. ghoraṁ ca ninadaṁ tasya parjanyaninadopamam ,
śrutvā vidīryeddhṛdayaṁ devānāmapi saṁyuge.
9. ghoram ca ninadam tasya parjanyanīnada upamam
śrutvā vidīryet hṛdayam devānām api saṃyuge
9. saṃyuge tasya ghoram ca parjanyanīnada upamam
ninadam śrutvā api devānām hṛdayam vidīryet
9. And upon hearing his terrible roar, which resembles the sound of thunderclouds, even the hearts of the gods would burst in battle.
यांश्च घोरेण रूपेण पश्येत्क्रुद्धः पिनाकधृक् ।
न सुरा नासुरा लोके न गन्धर्वा न पन्नगाः ।
कुपिते सुखमेधन्ते तस्मिन्नपि गुहागताः ॥१०॥
10. yāṁśca ghoreṇa rūpeṇa paśyetkruddhaḥ pinākadhṛk ,
na surā nāsurā loke na gandharvā na pannagāḥ ,
kupite sukhamedhante tasminnapi guhāgatāḥ.
10. yān ca ghoreṇa rūpeṇa paśyet kruddhaḥ
pinākadhṛk na surāḥ na asurāḥ loke
na gandharvāḥ na pannagāḥ kupite
sukham edhante tasmin api guhāgatāḥ
10. lo_ke kruddhaḥ pinākadhṛk ghoreṇa
rūpeṇa yān ca paśyet tasmin api
kupite guhāgatāḥ surāḥ na asurāḥ na
gandharvāḥ na pannagāḥ sukham edhante
10. When the enraged wielder of Pinaka (Śiva) gazes upon someone with his terrible form, neither gods nor asuras, nor gandharvas nor nāgas in the world can prosper happily, not even those who have retreated into caves, if he is angry.
प्रजापतेश्च दक्षस्य यजतो वितते क्रतौ ।
विव्याध कुपितो यज्ञं निर्भयस्तु भवस्तदा ।
धनुषा बाणमुत्सृज्य सघोषं विननाद च ॥११॥
11. prajāpateśca dakṣasya yajato vitate kratau ,
vivyādha kupito yajñaṁ nirbhayastu bhavastadā ,
dhanuṣā bāṇamutsṛjya saghoṣaṁ vinanāda ca.
11. prajāpateḥ ca dakṣasya yajataḥ vitate
kratau vivyādha kupitaḥ yajñam
nirbhayaḥ tu bhavaḥ tadā dhanuṣā
bāṇam utsṛjya saghoṣam vinanāda ca
11. tadā kupitaḥ nirbhayaḥ bhavaḥ vitate
kratau yajataḥ prajāpateḥ ca
dakṣasya yajñam vivyādha dhanuṣā
bāṇam utsṛjya ca saghoṣam vinanāda
11. Then, enraged and fearless, Bhava (Śiva) pierced the Vedic ritual (yajña) of Prajāpati Dakṣa, who was performing an extended Vedic ritual (kratu). Releasing an arrow from his bow, he also roared loudly.
ते न शर्म कुतः शान्तिं विषादं लेभिरे सुराः ।
विद्रुते सहसा यज्ञे कुपिते च महेश्वरे ॥१२॥
12. te na śarma kutaḥ śāntiṁ viṣādaṁ lebhire surāḥ ,
vidrute sahasā yajñe kupite ca maheśvare.
12. te na śarma kutaḥ śāntim viṣādam lebhire
surāḥ vidrute sahasā yajñe kupite ca maheśvare
12. surāḥ te śarma śāntim kutaḥ na lebhire sahasā
yajñe vidrute ca maheśvare kupite viṣādam lebhire
12. How could those gods find comfort or peace? They only experienced despair when the (Vedic ritual) (yajña) was suddenly disrupted and Maheśvara became enraged.
तेन ज्यातलघोषेण सर्वे लोकाः समाकुलाः ।
बभूवुरवशाः पार्थ विषेदुश्च सुरासुराः ॥१३॥
13. tena jyātalaghoṣeṇa sarve lokāḥ samākulāḥ ,
babhūvuravaśāḥ pārtha viṣeduśca surāsurāḥ.
13. tena jyātalaghoṣeṇa sarve lokāḥ samākulāḥ
babhūvuḥ avaśāḥ pārtha viṣeduḥ ca surāsurāḥ
13. pārtha tena jyātalaghoṣeṇa sarve lokāḥ
samākulāḥ avaśāḥ babhūvuḥ ca surāsurāḥ viṣeduḥ
13. O Pārtha, due to that twang of the bowstring, all the worlds became agitated and helpless, and even the gods and asuras experienced despair.
आपश्चुक्षुभिरे चैव चकम्पे च वसुंधरा ।
व्यद्रवन्गिरयश्चापि द्यौः पफाल च सर्वशः ॥१४॥
14. āpaścukṣubhire caiva cakampe ca vasuṁdharā ,
vyadravangirayaścāpi dyauḥ paphāla ca sarvaśaḥ.
14. āpaḥ cukṣubhire ca eva cakampe ca vasundharā
vyadravan girayaḥ ca api dyauḥ paphāla ca sarvaśaḥ
14. āpaḥ ca eva cukṣubhire vasundharā ca cakampe
girayaḥ ca api vyadravan dyauḥ ca sarvaśaḥ paphāla
14. The waters became agitated, and the earth indeed trembled. The mountains also split apart, and the sky burst open everywhere.
अन्धेन तमसा लोकाः प्रावृता न चकाशिरे ।
प्रनष्टा ज्योतिषां भाश्च सह सूर्येण भारत ॥१५॥
15. andhena tamasā lokāḥ prāvṛtā na cakāśire ,
pranaṣṭā jyotiṣāṁ bhāśca saha sūryeṇa bhārata.
15. andhena tamasā lokāḥ prāvṛtā na cakāśire
pranaṣṭā jyotiṣām bhāḥ ca saha sūryeṇa bhārata
15. bhārata andhena tamasā prāvṛtā lokāḥ na
cakāśire ca jyotiṣām bhāḥ sūryeṇa saha pranaṣṭā
15. O Bhārata, the worlds, enveloped by dense darkness, did not shine. And the radiance of the luminaries, along with the sun, completely vanished.
भृशं भीतास्ततः शान्तिं चक्रुः स्वस्त्ययनानि च ।
ऋषयः सर्वभूतानामात्मनश्च हितैषिणः ॥१६॥
16. bhṛśaṁ bhītāstataḥ śāntiṁ cakruḥ svastyayanāni ca ,
ṛṣayaḥ sarvabhūtānāmātmanaśca hitaiṣiṇaḥ.
16. bhṛśam bhītāḥ tataḥ śāntim cakruḥ svastyayanāni
ca | ṛṣayaḥ sarvabhūtānām ātmanaḥ ca hitaiṣiṇaḥ
16. tataḥ bhṛśam bhītāḥ ṛṣayaḥ sarvabhūtānām ātmanaḥ
ca hitaiṣiṇaḥ śāntim svastyayanāni ca cakruḥ
16. Then, greatly frightened, the sages, who were benevolent towards all beings and their own self (ātman), performed rituals for peace and auspiciousness.
ततः सोऽभ्यद्रवद्देवान्क्रुद्धो रौद्रपराक्रमः ।
भगस्य नयने क्रुद्धः प्रहारेण व्यशातयत् ॥१७॥
17. tataḥ so'bhyadravaddevānkruddho raudraparākramaḥ ,
bhagasya nayane kruddhaḥ prahāreṇa vyaśātayat.
17. tataḥ saḥ abhyadravat devān kruddhaḥ raudraparākramaḥ
| bhagasya nayane kruddhaḥ prahāreṇa vyaśātayat
17. tataḥ kruddhaḥ raudraparākramaḥ saḥ devān abhyadravat
kruddhaḥ bhagasya nayane prahāreṇa vyaśātayat
17. Then, enraged and possessing terrible might, he rushed towards the gods. In his fury, he shattered Bhaga's two eyes with a blow.
पूषाणं चाभिदुद्राव परेण वपुषान्वितः ।
पुरोडाशं भक्षयतो दशनान्वै व्यशातयत् ॥१८॥
18. pūṣāṇaṁ cābhidudrāva pareṇa vapuṣānvitaḥ ,
puroḍāśaṁ bhakṣayato daśanānvai vyaśātayat.
18. pūṣāṇam ca abhidudrāva pareṇa vapuṣā anvitaḥ
| puroḍāśam bhakṣayataḥ daśanān vai vyaśātayat
18. ca pareṇa vapuṣā anvitaḥ pūṣāṇam abhidudrāva
puroḍāśam bhakṣayataḥ daśanān vai vyaśātayat
18. And, endowed with a supreme form, he rushed towards Pūṣan. He indeed shattered the teeth of Pūṣan, who was partaking of the ritual cake (puroḍāśa).
ततः प्रणेमुर्देवास्ते वेपमानाः स्म शंकरम् ।
पुनश्च संदधे रुद्रो दीप्तं सुनिशितं शरम् ॥१९॥
19. tataḥ praṇemurdevāste vepamānāḥ sma śaṁkaram ,
punaśca saṁdadhe rudro dīptaṁ suniśitaṁ śaram.
19. tataḥ praṇemuḥ devāḥ te vepamānāḥ sma śaṅkaram |
punaḥ ca saṃdadhe rudraḥ dīptam suniśitam śaram
19. tataḥ te vepamānāḥ devāḥ śaṅkaram praṇemuḥ sma
punaḥ ca rudraḥ dīptam suniśitam śaram saṃdadhe
19. Then those trembling gods bowed down to Śaṅkara. And again, Rudra strung a blazing, very sharp arrow.
रुद्रस्य विक्रमं दृष्ट्वा भीता देवाः सहर्षिभिः ।
ततः प्रसादयामासुः शर्वं ते विबुधोत्तमाः ॥२०॥
20. rudrasya vikramaṁ dṛṣṭvā bhītā devāḥ saharṣibhiḥ ,
tataḥ prasādayāmāsuḥ śarvaṁ te vibudhottamāḥ.
20. rudrasya vikramam dṛṣṭvā bhītāḥ devāḥ saharṣibhiḥ
tataḥ prasādayāmāsuḥ śarvam te vibudhottamāḥ
20. Seeing the prowess of Rudra, the gods along with the sages became afraid. Consequently, those foremost among the deities appeased Sharva (Rudra).
जेपुश्च शतरुद्रीयं देवाः कृत्वाञ्जलिं ततः ।
संस्तूयमानस्त्रिदशैः प्रससाद महेश्वरः ॥२१॥
21. jepuśca śatarudrīyaṁ devāḥ kṛtvāñjaliṁ tataḥ ,
saṁstūyamānastridaśaiḥ prasasāda maheśvaraḥ.
21. jepuḥ ca śatarudrīyam devāḥ kṛtvā añjalim tataḥ
saṃstūyamānaḥ tridaśaiḥ prasasāda maheśvaraḥ
21. The gods, having reverently brought their palms together (añjali), then chanted the Śatarudrīya hymn. Thus, praised by the deities (tridaśaiḥ), Maheśvara (Rudra) became pleased.
रुद्रस्य भागं यज्ञे च विशिष्टं ते त्वकल्पयन् ।
भयेन त्रिदशा राजञ्शरणं च प्रपेदिरे ॥२२॥
22. rudrasya bhāgaṁ yajñe ca viśiṣṭaṁ te tvakalpayan ,
bhayena tridaśā rājañśaraṇaṁ ca prapedire.
22. rudrasya bhāgam yajñe ca viśiṣṭam te tu akalpayan
bhayena tridaśāḥ rājan śaraṇam ca prapediire
22. And indeed, O King, they allotted a special share to Rudra in the (yajña) Vedic ritual. The deities (tridaśāḥ), out of fear, also took refuge in him.
तेन चैवातिकोपेन स यज्ञः संधितोऽभवत् ।
यद्यच्चापि हतं तत्र तत्तथैव प्रदीयते ॥२३॥
23. tena caivātikopena sa yajñaḥ saṁdhito'bhavat ,
yadyaccāpi hataṁ tatra tattathaiva pradīyate.
23. tena ca eva atikopena saḥ yajñaḥ saṃdhitaḥ abhavat
yat yat ca api hatam tatra tat tat tathā eva pradīyate
23. And indeed, by that very excessive wrath, that (yajña) Vedic ritual was restored. Whatever had been damaged or destroyed there was likewise given back.
असुराणां पुराण्यासंस्त्रीणि वीर्यवतां दिवि ।
आयसं राजतं चैव सौवर्णमपरं तथा ॥२४॥
24. asurāṇāṁ purāṇyāsaṁstrīṇi vīryavatāṁ divi ,
āyasaṁ rājataṁ caiva sauvarṇamaparaṁ tathā.
24. asurāṇām purāṇi āsan trīṇi vīryavatām divi
āyasam rājatam ca eva sauvarṇam aparam tathā
24. vīryavatām asurāṇām trīṇi purāṇi divi āsan
āyasam rājatam ca eva aparam sauvarṇam tathā
24. There were three cities in heaven belonging to the powerful asuras: one made of iron, another of silver, and a third of gold.
नाशकत्तानि मघवा भेत्तुं सर्वायुधैरपि ।
अथ सर्वेऽमरा रुद्रं जग्मुः शरणमर्दिताः ॥२५॥
25. nāśakattāni maghavā bhettuṁ sarvāyudhairapi ,
atha sarve'marā rudraṁ jagmuḥ śaraṇamarditāḥ.
25. na aśakat tāni maghavā bhettum sarvāyudhaiḥ api
atha sarve amarāḥ rudram jagmuḥ śaraṇam arditāḥ
25. maghavā sarvāyudhaiḥ api tāni bhettum na aśakat
atha sarve arditāḥ amarāḥ rudram śaraṇam jagmuḥ
25. Even with all his weapons, Indra was unable to destroy them. Then, all the distressed immortals went to Rudra for refuge.
तत ऊचुर्महात्मानो देवाः सर्वे समागताः ।
रुद्र रौद्रा भविष्यन्ति पशवः सर्वकर्मसु ।
जहि दैत्यान्सह पुरैर्लोकांस्त्रायस्व मानद ॥२६॥
26. tata ūcurmahātmāno devāḥ sarve samāgatāḥ ,
rudra raudrā bhaviṣyanti paśavaḥ sarvakarmasu ,
jahi daityānsaha purairlokāṁstrāyasva mānada.
26. tataḥ ūcuḥ mahātmānaḥ devāḥ sarve
samāgatāḥ rudra raudrāḥ bhaviṣyanti
paśavaḥ sarvakarmasu jahi daityān
saha puraiḥ lokān trāyasva mānada
26. tataḥ sarve samāgatāḥ mahātmānaḥ
devāḥ ūcuḥ rudra raudrāḥ paśavaḥ
sarvakarmasu bhaviṣyanti daityān puraiḥ
saha jahi mānada lokān trāyasva
26. Then all the assembled great-souled gods said, "O Rudra, terrible creatures will become rampant in all actions (karma)! Destroy the daityas along with their cities! Save the worlds, O giver of honor!"
स तथोक्तस्तथेत्युक्त्वा विष्णुं कृत्वा शरोत्तमम् ।
शल्यमग्निं तथा कृत्वा पुङ्खं वैवस्वतं यमम् ।
वेदान्कृत्वा धनुः सर्वाञ्ज्यां च सावित्रिमुत्तमाम् ॥२७॥
27. sa tathoktastathetyuktvā viṣṇuṁ kṛtvā śarottamam ,
śalyamagniṁ tathā kṛtvā puṅkhaṁ vaivasvataṁ yamam ,
vedānkṛtvā dhanuḥ sarvāñjyāṁ ca sāvitrimuttamām.
27. saḥ tathā uktaḥ tathā iti uktvā viṣṇum
kṛtvā śarottamam śalyam agnim tathā kṛtvā
puṅkham vaivasvatam yamam vedān kṛtvā
dhanuḥ sarvān jyām ca sāvitrīm uttamām
27. saḥ tathā uktaḥ tathā iti uktvā viṣṇum
śarottamam kṛtvā agnim śalyam tathā kṛtvā
vaivasvatam yamam puṅkham vedān sarvān
dhanuḥ kṛtvā ca uttamām sāvitrīm jyām
27. Thus addressed, he said, "So be it!" Having made Vishnu the excellent arrow, and Agni the arrow's tip, and Yama, the son of Vivasvan, its feathered end, he made all the Vedas into his bow and the supreme Savitri into its bowstring.
देवान्रथवरं कृत्वा विनियुज्य च सर्वशः ।
त्रिपर्वणा त्रिशल्येन तेन तानि बिभेद सः ॥२८॥
28. devānrathavaraṁ kṛtvā viniyujya ca sarvaśaḥ ,
triparvaṇā triśalyena tena tāni bibheda saḥ.
28. devān rathavaram kṛtvā viniyujya ca sarvaśaḥ
triparvaṇā triśalyena tena tāni bibheda saḥ
28. saḥ devān rathavaram kṛtvā ca sarvaśaḥ viniyujya
tena triparvaṇā triśalyena tāni bibheda
28. He, having made the gods into an excellent chariot and having employed them completely, pierced those (cities) with that weapon, which had three sections and three spikes.
शरेणादित्यवर्णेन कालाग्निसमतेजसा ।
तेऽसुराः सपुरास्तत्र दग्धा रुद्रेण भारत ॥२९॥
29. śareṇādityavarṇena kālāgnisamatejasā ,
te'surāḥ sapurāstatra dagdhā rudreṇa bhārata.
29. śareṇa ādityavarṇena kālāgnisamatejasā te
asurāḥ sapurāḥ tatra dagdhāḥ rudreṇa bhārata
29. bhārata te asurāḥ sapurāḥ tatra rudreṇa
ādityavarṇena kālāgnisamatejasā śareṇa dagdhāḥ
29. O Bhārata, those (asuras) along with their cities, were burned there by Rudra with an arrow that had the radiance of the sun and a brilliance equal to the fire of cosmic dissolution.
तं चैवाङ्कगतं दृष्ट्वा बालं पञ्चशिखं पुनः ।
उमा जिज्ञासमाना वै कोऽयमित्यब्रवीत्तदा ॥३०॥
30. taṁ caivāṅkagataṁ dṛṣṭvā bālaṁ pañcaśikhaṁ punaḥ ,
umā jijñāsamānā vai ko'yamityabravīttadā.
30. tam ca eva aṅkagataṃ dṛṣṭvā bālam pañcaśikham
punaḥ umā jijñāsamānā vai kaḥ ayam iti abravīt tadā
30. umā punaḥ vai jijñāsamānā ca eva aṅkagataṃ
pañcaśikham bālam tam dṛṣṭvā tadā kaḥ ayam iti abravīt
30. And indeed, upon seeing that five-crested child on her lap again, Umā, eager to know, then said, "Who is this?"
असूयतश्च शक्रस्य वज्रेण प्रहरिष्यतः ।
सवज्रं स्तम्भयामास तं बाहुं परिघोपमम् ॥३१॥
31. asūyataśca śakrasya vajreṇa prahariṣyataḥ ,
savajraṁ stambhayāmāsa taṁ bāhuṁ parighopamam.
31. asūyataḥ ca śakrasya vajreṇa prahariṣyataḥ
savajram stambhayāmāsa tam bāhum parighopamam
31. asūyataḥ ca vajreṇa prahariṣyataḥ śakrasya
savajram parighopamam tam bāhum stambhayāmāsa
31. And he paralyzed that arm, which was like a door-bar, along with its thunderbolt, belonging to the envious Indra who was about to strike with it.
न संबुबुधिरे चैनं देवास्तं भुवनेश्वरम् ।
सप्रजापतयः सर्वे तस्मिन्मुमुहुरीश्वरे ॥३२॥
32. na saṁbubudhire cainaṁ devāstaṁ bhuvaneśvaram ,
saprajāpatayaḥ sarve tasminmumuhurīśvare.
32. na saṃbubudhire ca enam devāḥ tam bhuvaneśvaram
saprajāpatayaḥ sarve tasmin mumuhuḥ īśvare
32. sarve saprajāpatayaḥ devāḥ ca enam tam bhuvaneśvaram na saṃbubudhire,
tasmin īśvare mumuhuḥ.
32. Even the gods, along with all the Prajāpatis, did not comprehend him, that lord of the worlds. They were all bewildered regarding that supreme lord (īśvara).
ततो ध्यात्वाथ भगवान्ब्रह्मा तममितौजसम् ।
अयं श्रेष्ठ इति ज्ञात्वा ववन्दे तमुमापतिम् ॥३३॥
33. tato dhyātvātha bhagavānbrahmā tamamitaujasam ,
ayaṁ śreṣṭha iti jñātvā vavande tamumāpatim.
33. tataḥ dhyātvā atha bhagavān brahmā tam amita-ojasam
ayam śreṣṭhaḥ iti jñātvā vavande tam umāpatim
33. tataḥ atha bhagavān brahmā,
tam amita-ojasam 'ayam śreṣṭhaḥ' iti jñātvā dhyātvā,
tam umāpatim vavande.
33. Thereupon, the venerable Lord Brahmā, having meditated, and having recognized that one of immeasurable splendor as 'this one is supreme,' then worshipped him, the consort of Umā (umāpatim).
ततः प्रसादयामासुरुमां रुद्रं च ते सुराः ।
बभूव स तदा बाहुर्बलहन्तुर्यथा पुरा ॥३४॥
34. tataḥ prasādayāmāsurumāṁ rudraṁ ca te surāḥ ,
babhūva sa tadā bāhurbalahanturyathā purā.
34. tataḥ prasādayāmāsuḥ umām rudram ca te surāḥ
babhūva saḥ tadā bāhuḥ balahantuḥ yathā purā
34. tataḥ te surāḥ umām ca rudram prasādayāmāsuḥ.
tadā saḥ bāhuḥ purā yathā balahantuḥ (bāhuḥ) babhūva.
34. Then those gods propitiated Umā and Rudra. At that time, that arm became as it was before, like the arm of the slayer of Bala (Indra).
स चापि ब्राह्मणो भूत्वा दुर्वासा नाम वीर्यवान् ।
द्वारवत्यां मम गृहे चिरं कालमुपावसत् ॥३५॥
35. sa cāpi brāhmaṇo bhūtvā durvāsā nāma vīryavān ,
dvāravatyāṁ mama gṛhe ciraṁ kālamupāvasat.
35. saḥ ca api brāhmaṇaḥ bhūtvā durvāsā nāma vīryavān
dvāravatyām mama gṛhe ciram kālam upāvasat
35. saḥ ca api,
durvāsā nāma vīryavān brāhmaṇaḥ bhūtvā,
dvāravatyām mama gṛhe ciram kālam upāvasat.
35. And he, having assumed the form of a powerful Brahmin named Durvāsā, resided for a long time in my house in Dvāravatī.
विप्रकारान्प्रयुङ्क्ते स्म सुबहून्मम वेश्मनि ।
तानुदारतया चाहमक्षमं तस्य दुःसहम् ॥३६॥
36. viprakārānprayuṅkte sma subahūnmama veśmani ,
tānudāratayā cāhamakṣamaṁ tasya duḥsaham.
36. viprakārān prayuṅkte sma subahūn mama veśmani
tān udāratayā ca aham akṣamam tasya dussaham
36. He committed very many offenses in my house. Yet, I, out of generosity, tolerantly endured his unbearable acts.
स देवेन्द्रश्च वायुश्च सोऽश्विनौ स च विद्युतः ।
स चन्द्रमाः स चेशानः स सूर्यो वरुणश्च सः ॥३७॥
37. sa devendraśca vāyuśca so'śvinau sa ca vidyutaḥ ,
sa candramāḥ sa ceśānaḥ sa sūryo varuṇaśca saḥ.
37. saḥ devendraḥ ca vāyuḥ ca saḥ aśvinau saḥ ca vidyutaḥ
saḥ candramāḥ saḥ ca īśānaḥ saḥ sūryaḥ varuṇaḥ ca saḥ
37. He is Devendra and Vāyu; he is the two Aśvins and the lightning. He is the moon and Īśāna; he is Sūrya and Varuṇa.
स कालः सोऽन्तको मृत्युः स तमो रात्र्यहानि च ।
मासार्धमासा ऋतवः संध्ये संवत्सरश्च सः ॥३८॥
38. sa kālaḥ so'ntako mṛtyuḥ sa tamo rātryahāni ca ,
māsārdhamāsā ṛtavaḥ saṁdhye saṁvatsaraśca saḥ.
38. saḥ kālaḥ saḥ antakaḥ mṛtyuḥ saḥ tamaḥ rātryahāni
ca māsārdhamāsāḥ ṛtavaḥ sandhye saṃvatsaraḥ ca saḥ
38. He is Time, Antaka, and Death; he is Darkness, nights, and days. He is months, half-months, the seasons, the two twilights, and the year.
स धाता स विधाता च विश्वकर्मा स सर्ववित् ।
नक्षत्राणि दिशश्चैव प्रदिशोऽथ ग्रहास्तथा ।
विश्वमूर्तिरमेयात्मा भगवानमितद्युतिः ॥३९॥
39. sa dhātā sa vidhātā ca viśvakarmā sa sarvavit ,
nakṣatrāṇi diśaścaiva pradiśo'tha grahāstathā ,
viśvamūrtirameyātmā bhagavānamitadyutiḥ.
39. saḥ dhātā saḥ vidhātā ca viśvakarmā
saḥ sarvavit nakṣatrāṇi diśaḥ ca
eva pradiśaḥ atha grahāḥ tathā
viśvamūrtiḥ ameyātmā bhagavān amitadyutiḥ
39. He is Dhātā and Vidhātā; he is Viśvakarmā, the all-knower. He is the constellations, the directions, the intermediate directions, and the planets. He is the universe-bodied, the one whose essence (ātman) is immeasurable, the glorious one (bhagavān), and the one of immeasurable splendor.
एकधा च द्विधा चैव बहुधा च स एव च ।
शतधा सहस्रधा चैव तथा शतसहस्रधा ॥४०॥
40. ekadhā ca dvidhā caiva bahudhā ca sa eva ca ,
śatadhā sahasradhā caiva tathā śatasahasradhā.
40. ekadhā ca dvidhā ca eva bahudhā ca saḥ eva ca
śatadhā sahasradhā ca eva tathā śatasahasradhā
40. saḥ eva ca ekadhā ca dvidhā ca eva bahudhā ca
śatadhā sahasradhā ca eva tathā śatasahasradhā
40. And he, indeed, manifests in one way, and in two ways, and in many ways. Similarly, he appears in a hundred ways, in a thousand ways, and even in a hundred thousand ways.
ईदृशः स महादेवो भूयश्च भगवानतः ।
न हि शक्या गुणा वक्तुमपि वर्षशतैरपि ॥४१॥
41. īdṛśaḥ sa mahādevo bhūyaśca bhagavānataḥ ,
na hi śakyā guṇā vaktumapi varṣaśatairapi.
41. īdṛśaḥ saḥ mahādevaḥ bhūyaḥ ca bhagavān ataḥ
na hi śakyāḥ guṇāḥ vaktum api varṣaśataiḥ api
41. saḥ mahādevaḥ ca bhūyaḥ bhagavān īdṛśaḥ ataḥ
guṇāḥ varṣaśataiḥ api vaktum na hi śakyāḥ
41. Such is that supreme deity (Mahadeva), and furthermore, he is the glorious one (Bhagavān). Therefore, his qualities cannot be described even over hundreds of years.