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यदृद्धिं सूत्राम्नो वरद परमोच्चैरपि सती

मधश्चक्रे वाणः परिजनविधेयत्रिभुवनः । न तच्चित्रं तस्मिन् वरिवस्तिरि तच्चरण्यो

र्न कस्या उन्नत्यै भवति शिरसस्त्वय्यवनतिः ॥१३॥

That VA ́NA, who had reduced the whole world under his subjection, should pull down the dominion of INDRA, although so high, was not a matter of wonder; because he worshipped thy feet. What elevation is there which the prostration of the head before thy feet could not procure!

अकाण्डब्रह्माण्डच्चयचकित देवासुरकृपा
विधेयस्यासीद्य स्त्रिनयन विषं संहृतवतः ।

सकल्माषः कण्ठे तव नु कुरुते न श्रियमहो

विकारोपि लाघ्यो भुवनभयभङ्गव्यसनिनः ॥१४॥

Does not the blue spot which coloured thy throat, when thou drankest the deadly potion in pity to the gods and demons, who were all afraid that the universe should have an untimely dissolution, serve to set forth thy beauty? Surely even a disfigurement becomes graceful in a person who undertakes to relieve the world from fear.

असिड्वार्थी नैव क्वचिदपि सदेवासुरनरे

निवर्त्तन्ते नित्यं जगति जयिनो यस्य विशिखाः । स पश्यन्नीश त्वामितरसुरसाधारण मभूत्

स्मरः स्मर्त्तव्यात्मा नहि वशिषु पथ्यः परिभवः ॥१५॥

That victor, whose shafts were never discharged in vain in this world consisting of gods, demons, and men, even KANDARPA, met with dissolution when he looked upon thee, O Lord, as if thou wert like any other common god. So impossible is it to despise the selfcontrolled with impunity!

महीपादाघाताद्ब्रजति सहसा संशयपदं
पदं विष्णो वीम्यद्भुजपरिघरुग्नग्रहगणं ।

मुद्दुर्बी दौस्थ्यं यात्यनिभृतजटाताडिततटा

जगद्रक्षायै त्वन्नटसि ननु वामैव विभुता ॥१६॥

The safety of the earth became doubtful by the stamp of thy feetthe firmament became giddy and unstable, with all its stars and luminaries, shattered by the stroke of thy hand-and the heavens, touched by thy clotted hair fell into a troublous state, when thou dancedst in order to defend the universe from the Rakshases. How mysterious and seemingly contradictory must be this thy providence, by which thou didst thus trouble the creation while thou wert in fact effecting its preservation!

वियद्व्यापी तारागणगुणित फेणोद्गमरूचिः

प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते । जगडीपाकारं जलधिवलयं तेन कृतमि—

त्यनेनैवोन्नेयं धृतमहिमदिव्यं तव वपुः ॥१७॥

Those streams of the Ganga which extend far in the sky, whose frothy appearance is that of clusters of sparkling stars, which replenished the mighty ocean, forming it like a great ring round the insular earth, looked a small drop when thou didst sustain them on thy head! What a glorious conception does this give of thy wondrous and majestic body !

रथक्षौणी यन्ता शतधृतिरगेन्द्रो धनुरथो

रथाङ्गे चन्द्रार्कौ रथचरणपाणिः शर इति । दिधच्चो स्ते कोयं त्रिपुरतृणमाडम्बरविधि

र्बिधेयैः क्रोडन्त्यो न खलु परतन्त्राः प्रभुधियः ॥१८॥

When thou didst resolve upon consuming TRIPURA, the earth was thy chariot, BRAHMA' thy charioteer, the chief of mountains (Mandara) thy bow, the sun and moon thy wheels, and VISHNU himself thy arrow! What was all this preparation against a city that was but as grass before thee? Not that the will of the lord was dependent upon any instruments, but that thou wert pleased, as it were, to sport with those implements.

हरिस्ते साहस्रं कमलवलिमाधाय पदयो

र्यदेकोने तस्मिन् निजमुदहरन्नेत्रकमलं । गतो भक्त्य द्रेकः परिणति मसौ चक्रवपुषा

त्रयाणां रक्षायै त्रिपुरहर जागर्त्ति जगतां ॥ १८ ॥

When HARI (VISHNU), who was daily in the habit of worshipping thy feet with a thousand lotuses, found on a certain occasion that the number was short by one, he plucked one of his lotus-eyes to fill up the want. Then did the fulness of his faith, thus tried and approved, become, by means of his wheeled body, the watchful principle of the world's conservation.

क्रतौ सुप्ते जाग्रत्वमसि फलयोगे क्रतुमतां

क कर्म्म प्रधस्तं फलति पुरुषाराधन मृते । अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदानप्रतिभुवं

श्रुतौ श्रद्धां वध्वा दृढपरिकरः कर्म्मसु जनः ॥२०॥

The sacrifice being ended, thou alone remainest as the cause of reward to its performers. How can a work that is finished and has ceased, be efficacious afterwards, except because of thy worship? It is accordingly only by looking up to thee as the pledge of reward in sacrifices, and by reposing faith in the Vedas, that a person can be said to commence a great work.

क्रियाद चोदतः क्रतुपति रधीशस्तनुभृता-
मृषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः ।
क्रतुभ्भ्रंशस्त्वत्तः क्रतुषु फलदानव्यसनिनी

ध्रुवं कर्त्तुः श्रद्वाविधुर मभिचाराय हिमखाः || २१॥

Although DAKSHA* so perfect in works, and lord of all creatures, was the offerer-although Rishis were the priests, and gods the assembled partakers of the sacrifice, yet was it interrupted and rejected, and DAKSHA himself destroyed by thee; for such oblations as are made without faith in him, who is the giver of rewards in them, are productive only of evil.

* DAKSHA was the father-in-law of SHIVA.

प्रजानाथं नाथ प्रसभ मभिकं स्वां दुहितरं

गतं रोहिद्भूतां रिरमयिषु मृष्यस्य वपुषा । धनुष्पाणेयातं दिवमपि सपत्राकृत ममु.

त्रसन्तं तेद्यापि त्यजति न मृगव्याधरभसः ॥२२॥

When BRAHMA'* lusting after his own daughter (that had through fear of her father's attempt against her virtue transformed herself into a hind) became a stag, with a view to gratify his passion, thou didst bend thy bow against him; and when he had fled from thy fear, even into heaven, thy hands, like those of a chasing hunter, took him, and have not yet set him at liberty.

स्वलावण्याशंसाधृतधनुषमकाय तृणवत्

पुरः शुष्णं दृष्ट्वा पुरमथन पुष्पायुध मपि । यदि स्त्रैणं देवी यमनिरत देहार्द्धघटना

दवैति त्वा मड्वा वत वरद मुग्धायुवतयः ||२३|

If, O destroyer of TRIPURA, even after seeing the flower-armed+ god of love reduced like grass instantly to ashes for audaciously hoping to overcome thee by making t Pa' RvATI's beauty as his instrument, the goddess still looks upon thee as if thou wert subject to animal passions, because half of thy body is joined with hers, then, O thou self-controlling dispenser of blessings, young women must be deceived.

श्मशानेष्वा क्रोडाः स्मरहर पिशाचाः सहचरा

श्चिताभस्मालेपः खगपि नृकरोटीपरिकरः ।

अमङ्गल्यं शीलं तव भवतु नामैव मखिलं

तथापि स्मर्तॄणां वरद परमं मङ्गलमसि ॥२४॥

Although owing to thy sports in the cemetery, with the devils as thy followers—the ashes of the burnt pile as thy ointment-and skulls as thy necklaces and drinking cups-thy disposition and very name must appear evil and be awful-yet thou art the cause of supreme felicity to all that call upon thee.

BRAHMA' is the first person of the Hindu Triad and the creator of the universe. † KA’MADEVA, the god of love, or animal passions, is supposed to use flowers as his shafts when he strikes lust into the hearts of men.

PARVATI was the wife of SHIVA.

मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः

प्रहृष्यद्रोमानः प्रमदसलिलोत्सङ्गितदृशः । यदालोक्याह्लादं ह्रद इन निमज्यामृतमये

दधत्यन्तस्तत्त्वं किमपि यमिनरतत्किलभवान् ॥२५॥

Thou art verily that incomprehensible truth which the self-controlled devotees contemplate when they put their fingers to their nostrils and fix their thoughts, abstracted from all external impressions, within their minds, and when through joy their hairs stand on end, and they, as if immersed in the sea of delight, feel themselves happy, plunged in the waters of immortality.

त्वमर्कस्त्वं सोमस्त्वमसि पवन त्वं हतवहः

स्त्वमापस्त्वं व्योम त्वमु धरणि रात्मा त्वमितिच । परिच्छिनामेवं त्वयि परिणता विश्वति गिरं

न विद्म तत्तत्वं वयमिह हि यत्त्वं न भवसि ॥२६॥

Thou art the sun-thou the moon-thou the air-thou thyself fire—thou art water-thou art sky — thou the earth — and thou the spirit. With such expressions did the ancients define thy essence. But as for ourselves, we acknowledge that we know no substance which thou pervadest not.

त्रयींतिखोवृत्ती त्रिभुवनमथो त्रीणपिसुरा

नकाराद्यैर्व्वणै स्त्रिभिरभिदधत्तीर्णविकृति । तुरीयन्ते धाम ध्वनिभिरवरुन्धानमणुभिः

समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदं ॥२७॥

The mystical and immutible Oм which being composed of the three letters A U м signify successively the three Vedas (Rich, Yájus and Saman)—the three states of life (awaking, dreaming, sleeping) the three worlds (heaven, earth, and hell ) — the three gods (of the triad, BRAHMA', VISHNU, and MAHESHWARA)-and which by its nasal sound is indicative of thy fourth office as. supreme lord of all—ever expresses and sets forth thy collective and single forms.

भवः सर्वो रुद्रः पप्पुपतिरथोग्रः सहमहां

स्तथा भीमेशानाविति यदभिधानाष्टकमिदं ।

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