द्विविधं तु सुखं तावत् पुत्रि लोकेषु भाव्यते शरीरस्यास्य संभोगैश् चेतसश्चापि निर्वृतिः
Daughter, in this world, there are two kinds of happiness: one is the enjoyment of the body, and the other is the contentment of the mind.
प्रकृत्या स तु दिग्वासा भीमः पितृवणेशयः कपाली भिक्षुको नग्नो विरूपाक्षः स्थिरक्रियः
By his very nature, he is clothed in the directions, fearsome, lord of the cremation ground, skull-bearer, mendicant, naked, deformed-eyed, and steadfast in his actions.
प्रमत्तोन्मत्तकाकारो बीभत्सकृतसंग्रहः यतिना तेन कस्ते ऽर्थो मूर्तानर्थेन काङ्क्षितः
He appears intoxicated and mad, collects dreadful things, and lives as an ascetic—what purpose would you have with him, who is sought in such a form of misfortune?
यदि ह्यस्य शरीरस्य भोगमिच्छसि सांप्रतम् तत्कथं ते महादेवाद् भयभाजो जुगुप्सितात्
If you now desire enjoyment with this body, then why do you long for the great god, who is fearsome and repulsive?
स्रवद्रक्तवसाभ्यक्तकपालकृतभूषणात् श्वसदुग्रभुजंगेन्द्रकृतभूषणभीषणात्
He is adorned with ornaments smeared with oozing blood and fat, and terrifying with the fierce serpent coiled around his arms.
श्मशानवासिनो रौद्रप्रमथानुगतात् सति सुरेन्द्रमुकुटव्रातनिघृष्टचरणो ऽरिहा
He dwells in cremation grounds, is followed by fierce spirits, and though his feet are rubbed by the crowns of the lords of gods, he is the slayer of enemies.
हरिरस्ति जगद्धाता श्रीकान्तो ऽनन्तमूर्तिमान् नाथो यज्ञभुजामस्ति तथेन्द्रः पाकशासनः
There is Hari, the sustainer of the world, the beloved of Shri, of infinite form; there is the lord of those who partake of sacrifice, and Indra, the wielder of the thunderbolt.
देवतानां निधिश्चास्ति ज्वलनः सर्वकामकृत् वायुरस्ति जगद्धाता यः प्राणः सर्वदेहिनाम्
There is also Agni, the treasure of the gods, who fulfills all desires; there is Vayu, the sustainer of the world, the breath of all beings.
तथा वैश्रवणो राजा सर्वार्थमतिमान्विभुः एभ्य एकतमं कस्मान् न त्वं सम्प्राप्तुमिच्छसि
Likewise, there is King Vaishravana, the all-knowing, supreme in every way—why do you not wish to attain any one of these?
उतान्यदेहसंप्राप्त्या सुखं ते मनसेप्सितम् एवमेतत्तवाप्यत्र प्रभवो नाकसंपदाम् अस्मिन्नेव पराः सर्वाः कल्याणप्राप्तयस्तव
Or, by obtaining another body, you could have the happiness your mind desires; in this way, your birth would bring you all the highest blessings of heaven, all auspicious attainments would be yours.
पितुरेवास्ति तत्सर्वं सुरेभ्यो यन्न विद्यते अतस्तत्प्राप्तये क्लेशः स वाप्यत्राफलस्तव
All that is not found among the gods belongs to your father alone; therefore, striving for that is a hardship, and even so, it may be fruitless for you.
प्रायेण प्रार्थितो भद्रे सुस्वल्पो ह्यतिदुर्लभः अस्य ते विधियोगस्य धाता कर्तात्र चैव हि
O blessed one, even when earnestly sought, it is very rare and difficult to obtain; the creator alone is the arranger and accomplisher of this union for you.
इत्युक्ता सा तु कुपिता मुनिवर्येषु शैलजा उवाच कोपरक्ताक्षी स्फुरद्भिर्दशनच्छदैः
Thus addressed, the mountain-born, angered at the eminent sages, spoke with eyes reddened in wrath, her teeth tightly clenched.
असद्ग्रहस्य का प्रीतिर् व्यसनस्य क्व यन्त्रणा विपरीतार्थबोद्धारः सत्पथे केन योजिताः
What joy is there in false attachment? Where is the restraint in misfortune? Who has set those who misunderstand the true meaning on the path of righteousness?
एवं मां वेत्थ दुष्प्रज्ञां ह्य् अस्थानासद्ग्रहप्रियाम् न मां प्रतिविचारो ऽस्ति यत्रेहासद्ग्रहावितौ
So you see me as foolish, fond of unworthy and false attachments; I have no concern for myself, since I am devoted to such false attachments.
प्रजापतिसमाः सर्वे भवन्तः सर्वदर्शिनः नूनं न वेत्थ तं देवं शाश्वतं जगतः प्रभुम्
All of you are like Prajapatis, all-seeing; yet surely you do not know that eternal god, the lord of the world.
अजमीशानमव्यक्तम् अमेयमहिमोदयम्
Unborn, lord of all, unmanifest, whose greatness and arising cannot be measured.
आस्तां तद्धर्मसद्भावसंबोधस्तावदद्भुतः विदुर्यं न हरिब्रह्मप्रमुखा हि सुरेश्वराः
Let that wondrous realization of the true nature of dharma remain; for even the foremost of gods, beginning with Hari and Brahma, do not know it.
यत्तस्य विभवात्स्वोत्थं भुवनेषु विजृम्भितम् प्रकटं सर्वभूतानां तदप्यत्र न वेत्थ किम्
Whatever has arisen in the worlds from his own power and is manifest among all beings—even that, do you not know here?
कस्यैतद्गगनं भूरितः कस्याग्निः कस्य मारुतः कस्य भूः कस्य वरुणः कश्चन्द्रार्कविलोचनः
Whose is this vast sky? Whose is fire? Whose is wind? Whose is earth? Whose is Varuna? Who has the moon and sun as eyes?
कस्यार्चयन्ति लोकेषु लिङ्गं भक्त्या सुरासुराः यं ब्रुवन्तीश्वरं देवा विधीन्द्राद्या महर्षयः
Whose emblem do gods and asuras worship with devotion in the worlds, whom the gods, beginning with Brahma and Indra, and the great sages call Lord?
प्रभावं प्रभवं चैष तेषामपि न वेत्थ किम् अदितिः कस्य मातेयं कस्माज्जातो जनार्दनः
Do you not know even their power and origin? Of whom is Aditi the mother? From whom was Janardana born?
अदितेः कश्यपाज्जाता देवा नारायणादयः मरीचेः कश्यपः पुत्रो ह्य् अदितिर्दक्षपुत्रिका
From Aditi and Kashyapa were born the gods, beginning with Narayana. Kashyapa is the son of Marichi, and Aditi is the daughter of Daksha.
मरीचिश्चापि दक्षश्च पुत्रौ तौ ब्रह्मणः किल ब्रह्मा हिरण्मयात्त्वण्डाद् दिव्यसिद्धिविभूतिकम्
Marichi and Daksha are said to be sons of Brahma. Brahma, from the golden egg, possessed divine powers and perfections.
कस्य प्रादुरभूद्ध्यानात् प्रक्षुब्धाः प्राकृतांशकाः प्रकृतौ तु तृतीयायां मधुद्विड्जननक्रिया
From whose meditation did the primordial elements arise, agitated? In the third stage of nature, the act of generating the slayer of Madhu occurred.
जाता ससर्ज षड्वर्गान् बुद्धिपूर्वान् स्वकर्मजान् अजातको ऽभवद्वेधा ब्रह्मणो ऽव्यक्तजन्मनः
He was born and created the six classes, each according to their own actions and with intelligence. The Unborn became the creator, born from the unmanifest Brahma.
यः स्वयोगेन संक्षोभ्य प्रकृतिं कृतवानिदम् ब्रह्मणः सिद्धसर्वार्थम् ऐश्वर्यं लोककर्तृताम्
He, by his own yoga, having stirred up nature, made this world; Brahma attained all perfections, lordship, and the role of creator of the worlds.
विदुर्विष्ण्वादयो यच्च स्वमहिम्ना सदैव हि कृत्वान्यं देहम् अन्या दृक् तादृक् कृत्वा पुनर्हरिः
What Vishnu and others always know by their own greatness is this: having assumed another body and another vision, Hari again takes form.
कुरुते जगतः कृत्यम् उत्तमाधममध्यमम् एवमेव हि संसारो यो जन्ममरणात्मकः
He performs the deeds of the world—superior, inferior, and middling; thus indeed is the cycle of existence, whose nature is birth and death.
कर्मणश्च फलं ह्येतन् नानारूपसमुद्भवम् अथ नारायणो देवः स्वकां छायां समाश्रयत्
And this is the fruit of action, arising in various forms. Then the god Narayana resorted to his own shadow.