ब्रह्मविष्ण्विन्द्रमुनयो जन्ममृत्युजरार्दिताः तस्यैते परमेशस्य सर्वे क्रीडनका गिरे
Brahmā, Viṣṇu, Indra, and the sages, afflicted by birth, death, and old age, are all mere playthings of that supreme lord, O mountain.
आस्ते ब्रह्मा तदिच्छातः सम्भूतो भुवनप्रभुः विष्णुर्युगे युगे जातो नानाजातिर्महातनुः
Brahmā exists, born from his wish, lord of the worlds; Viṣṇu is born in every age, of various kinds and great form.
मन्यसे मायया जातं विष्णुं चापि युगे युगे आत्मनो न विनाशो ऽस्ति स्थावरान्ते ऽपि भूधर
You think that Viṣṇu is born by illusion in every age; but there is no destruction of the self, even at the end of immovable things, O mountain.
संसारे जायमानस्य भ्रियमाणस्य देहिनः नश्यते देह एवात्र नात्मनो नाश उच्यते
For one being born and carried in the cycle of existence, only the body perishes here; destruction of the self is not spoken of.
ब्रह्मादिस्थावरान्तो ऽयं संसारो यः प्रकीर्तितः स जन्ममृत्युदुःखार्तो ह्य् अवशः परिवर्तते
This cycle of existence, spoken of as extending from Brahmā down to the immovable, is afflicted by birth, death, and suffering, and helplessly revolves.
महादेवो ऽचलः स्थाणुर् न जातो जनको ऽजरः भविष्यति पतिः सो ऽस्या जगन्नाथो निरामयः
Mahādeva is unchanging, steadfast, unborn, the originator, ageless; he will be the Lord, the Master of this universe, free from all affliction.
यदुक्तं च मया देवी लक्षणैर्वर्जिता तव शृणु तस्यापि वाक्यस्य सम्यक्त्वेन विचारणम्
And what I have said, O goddess, about your marks being absent—listen now to the proper consideration of that statement as well.
लक्षणं दैविको ह्यङ्कः शरीरावयवाश्रयः सर्वायुर्धनसौभाग्यपरिमाणप्रकाशकः
A divine mark is a sign based on bodily features, revealing the measure of one’s lifespan, wealth, and fortune.
अनन्तस्याप्रमेयस्य सौभाग्यस्यास्य भूधर नैवाङ्को लक्षणाकारः शरीरे संविधीयते
For this fortune, O mountain, which is endless and immeasurable, no mark or sign is established on the body.
अतो ऽस्या लक्षणं गात्रे शैल नास्ति महामते यथाहमुक्तवानस्या ह्य् उत्तानकरतां सदा
Therefore, O wise one, there is no mark on her body, as I have said; yet she always displays the open-handed gesture.
उत्तानो वरदः पाणिर् एष देव्याः सदैव तु सुरासुरमुनिव्रातवरदेयं भविष्यति
This open, boon-bestowing hand of the goddess will always grant boons to the hosts of gods, asuras, and sages.
यथा प्रोक्तं तदा पादौ स्वच्छायाव्यभिचारिणौ अस्याः शृणु ममात्रापि वाग्युक्तिं शैलसत्तम
As has been said, her feet are unwavering in their pure reflection; listen, O best of mountains, to my explanation here as well.
चरणौ पद्मसंकाशाव् अस्याः स्वच्छनखोज्ज्वलौ सुरासुराणां नमतां किरीटमणिकान्तिभिः
Her feet, resembling lotuses, with shining, clear nails, are reflected by the radiant jewels in the crowns of gods and asuras who bow to her.
विचित्रवर्णैर्भासन्तौ स्वच्छायाप्रतिबिम्बितौ भार्या जगद्गुरोर्ह्येषा वृषाङ्कस्य महीधर
Glowing with wondrous colors, mirrored in their pure reflection, she is the wife of the Teacher of the World, O mountain, the one marked by the bull.
जननी लोकधर्मस्य सम्भूता भूतभावनी शिवेयं पावनायैव त्वत्क्षेत्रे पावकद्युतिः
She is the mother of the world’s order, the source of all beings; this Śivā, radiant as fire, has appeared in your domain for the world’s purification.
तद्यथा शीघ्रमेवैषां योगं यायात्पिनाकिना तथा विधेयं विधिवत् त्वया शैलेन्द्रसत्तम अत्यन्तं हि महत्कार्यं देवानां हिमभूधर
Therefore, let their union with the wielder of the bow happen swiftly; so, O best of mountains, you must perform the proper rites, for this is a supremely great task for the gods, O Himavat.
एवं श्रुत्वा तु शैलेन्द्रो नारदात्सर्वमेव हि आत्मानं स पुनर्जातं मेने मेनापतिस्तदा
Having heard all this from Nārada, the lord of mountains considered himself as if reborn at that moment.
नमस्कृत्य वृषाङ्काय तदा देवाय धीमते उवाच सो ऽपि संहृष्टो नारदं तु हिमाचलः
Then, bowing to the bull-bannered, wise god, he, Himācala, joyfully spoke to Nārada.
दुस्तरान्नरकाद्घोराद् उद्धृतो ऽस्मि त्वया मुने पातालादहमुद्धृत्य सप्तलोकाधिपः कृतः
O sage, you have rescued me from the dreadful, impassable hell; having lifted me from the netherworld, you have made me lord of the seven realms.
हिमाचलो ऽस्मि विख्यातस् त्वया मुनिवराधुना हिमाचले ऽचलगुणां प्रापितो ऽस्मि समुन्नतिम्
O best of sages, now you have made me renowned as Himācala, and have raised me to the highest excellence among the mountains.
आनन्ददिवसाहारि हृदयं मे ऽधुना मुने नाध्यवस्यति कृत्यानां प्रविभागविचारणम् यदि वाचामधीशः स्यां त्वद्गुणानां विचारणे
O sage, my heart now is filled with days of joy; it no longer dwells on the analysis of duties, if I might become lord of speech in pondering your virtues.
भवद्विधानां नियतम् अमोघं दर्शनं मुने तवास्मान्प्रति चापल्यं व्यक्तं मम महामुने
For those like you, O sage, the sight is always unfailing; and your affection for us, O great sage, is clearly evident.
भवद्भिरेव कृत्यो ऽहं निवासायात्मरूपिणाम् मुनीनां देवतानां च स्वयंकर्तापि कल्मषम्
It is by you alone that I am to be engaged for the residence of those whose nature is the self—sages and deities; even though I am the self-creator, I too am subject to impurity.
तथापि वस्तुन्येकस्मिन्न् आज्ञा मे सम्प्रदीयताम् इत्युक्तवति शैलेन्द्रे स तदा हर्षनिर्भरे
Nevertheless, grant me a command regarding a particular matter—so said the lord of mountains, filled with joy.
तथा च नारदो वाक्यं कृतं सर्वमिति प्रभो सुरकार्ये य एवार्थस् तवापि सुमहत्तरः
Thus, Nārada spoke: 'All has been accomplished, O Lord; in the matter of the gods, whatever purpose you have is indeed even greater.'
इत्युक्त्वा नारदः शीघ्रं जगाम त्रिदिवं प्रति स गत्वा शक्रभवनम् अमरेशं ददर्श ह
Having spoken thus, Nārada quickly departed for heaven; arriving at the abode of Śakra, he beheld the lord of immortals.
ततो ऽभिरूपे स मुनिर् उपविष्टो महासने पृष्टः शक्रेण प्रोवाच हिमजासंश्रयां कथाम्
Then, the sage, handsome and seated upon a great throne, was questioned by Śakra and spoke the tale concerning the daughter of the mountain.
समूह्य यत्तु कर्तव्यं तन्मया कृतमेव हि किं तु पञ्चशरस्यैव समयो ऽयमुपस्थितः
Whatever was to be done collectively, I have indeed accomplished; but now the time of the five-arrowed one has arrived.
इत्युक्तो देवराजस्तु मुनिना कार्यदर्शिना चूताङ्कुरास्त्रं सस्मार भगवान्पाकशासनः
Thus addressed by the sage who understood the task, the lord of the gods, Pākaśāsana, remembered the weapon of the mango sprout.
संस्मृतस्तु तदा क्षिप्रं सहस्राक्षेण धीमता उपतस्थे रतियुतः सविलासो झषध्वजः प्रादुर्भूतं तु तं दृष्ट्वा शक्रः प्रोवाच सादरम्
Then, upon being remembered by the wise thousand-eyed one, he swiftly appeared, accompanied by Rati and displaying playful charm—the fish-bannered god. Seeing him manifest, Śakra spoke to him with respect.