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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam

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तपः स्वाध्यायनिरतं मार्कण्डेयं महामुनिम् ।
व्यासशिष्यो महातेजा जैमिनिः पर्यपृच्छत ॥१॥
1. tapaḥ svādhyāyanirataṃ mārkaṇḍeyaṃ mahāmunim .
vyāsaśiṣyo mahātejā jaiminiḥ paryapṛcchata.
1. tapaḥsvādhyāyaniratam mārkaṇḍeyam mahāmunim
vyāsaśiṣyaḥ mahātejāḥ jaiminiḥ paryapṛcchata
1. Jaimini, the greatly effulgent disciple of Vyasa, inquired of the great sage Mārkaṇḍeya, who was constantly engaged in spiritual austerities (tapas) and self-study (svādhyāya).
भगवन् भारताख्यानं व्यासेनोक्तं महात्मना ।
पूर्णमस्तमलैः शुभ्रैर्नानाशास्त्रसमुच्चयैः ॥२॥
2. bhagavan bhāratākhyānaṃ vyāsenoktaṃ mahātmanā .
pūrṇamastamalaiḥ śubhrairnānāśāstrasamuccayaiḥ.
2. bhagavan bhāratākhyānam vyāsena uktam mahātmanā
pūrṇam astamalaiḥ śubhraiḥ nānāśāstrasamuccayaiḥ
2. O revered one (bhagavan), the narrative of the Mahābhārata, recounted by the great soul (mahātman) Vyasa, is complete, being brilliant with faultless and clear compilations of various scriptures.
जातिशुद्धिसमायुक्तं साधुशब्दोपशोभितम् ।
पूर्वपक्षोक्तिसिद्धान्तपरिनिष्ठासमन्वितम् ॥३॥
3. jātiśuddhisamāyuktaṃ sādhuśabdopaśobhitam .
pūrvapakṣoktisiddhāntapariniṣṭhāsamanvitam.
3. jātiśuddhisamāyuktam sādhuśabdopaśobhitam
pūrvapakṣoktisiddhāntapariniṣṭhāsamanvitam
3. It (the Mahābhārata) is endowed with thematic integrity, adorned with fitting and eloquent words, and perfectly aligned with the conclusive doctrines established after considering various viewpoints (pūrvapakṣa).
त्रिदशानां यथा विष्णुर्द्विपदां ब्राह्मणो यथा ।
भूषणानाञ्च सर्वेषां यथा चूडामणिर्वरः ॥४॥
4. tridaśānāṃ yathā viṣṇurdvipadāṃ brāhmaṇo yathā .
bhūṣaṇānāñca sarveṣāṃ yathā cūḍāmaṇirvaraḥ.
4. tridaśānām yathā viṣṇuḥ dvipadām brāhmaṇaḥ yathā
bhūṣaṇānām ca sarveṣām yathā cūḍāmaṇiḥ varaḥ
4. Just as Viṣṇu is supreme among the gods, and a brahmin among two-legged beings, so too is a crest-jewel the most excellent among all ornaments.
यथायुधानां कुलिशमिन्द्रियाणां यथा मनः ।
तथेह सर्वशास्त्रणां महाभारतमुत्तमम् ॥५॥
5. yathāyudhānāṃ kuliśamindriyāṇāṃ yathā manaḥ .
tatheha sarvaśāstraṇāṃ mahābhāratamuttamam.
5. yathā āyudhānām kuliśam indriyāṇām yathā manaḥ
tathā iha sarvaśāstraṇām mahābhāratam uttamam
5. Just as the thunderbolt is supreme among weapons, and the mind among the senses, so too is the Mahābhārata considered the best among all scriptures (śāstra) here.
अत्रार्थश्चैव धर्मश्च कामो मोक्षश्च वर्ण्यते ।
परस्परानुबन्धाश्च सानुबन्धाश्च ते पृथक् ॥६॥
6. atrārthaścaiva dharmaśca kāmo mokṣaśca varṇyate .
parasparānubandhāśca sānubandhāśca te pṛthak.
6. atra arthaḥ ca eva dharmaḥ ca kāmaḥ mokṣaḥ ca varṇyate
parasparānubandhāḥ ca sānubandhāḥ ca te pṛthak
6. In this text, wealth (artha), natural law (dharma), desire (kāma), and final liberation (mokṣa) are described, both in their mutual interdependence and as distinct entities.
धर्मशास्त्रमिदं श्रेष्ठमर्थशास्त्रमिदं परम् ।
कामशास्त्रमिदं चाग्र्यं मोक्षशास्त्रं तथोत्तमम् ॥७॥
7. dharmaśāstramidaṃ śreṣṭhamarthaśāstramidaṃ param .
kāmaśāstramidaṃ cāgryaṃ mokṣaśāstraṃ tathottamam.
7. dharmaśāstram idam śreṣṭham arthaśāstram idam param
kāmaśāstram idam ca agryam mokṣaśāstram tathā uttamam
7. This work is the most excellent treatise on natural law (dharma), the highest treatise on material prosperity, the foremost treatise on desire, and similarly, the best treatise on final liberation (mokṣa).
चतुराश्रमधर्माणामाचारस्थितिसाधनम् ।
प्रोक्तमेतन्महाभाग वेदव्यासेन धीमता ॥८॥
8. caturāśramadharmāṇāmācārasthitisādhanam .
proktametanmahābhāga vedavyāsena dhīmatā.
8. caturaśramadharmāṇām ācārasthitisādhanam
proktam etat mahābhāga vedavyāsena dhīmatā
8. O highly esteemed one, this (treatise), which serves as the means for establishing the proper conduct associated with the duties of the four stages of life (āśrama), was declared by the intelligent Vedavyāsa.
तथा तात कृतं ह्येतद् व्यासेनोदारकर्मणा ।
यथा व्याप्तं महाशास्त्रं विरोधैर्नाभिभूयते ॥९॥
9. tathā tāta kṛtaṃ hyetad vyāsenodārakarmaṇā .
yathā vyāptaṃ mahāśāstraṃ virodhairnābhibhūyate.
9. tathā tāta kṛtam hi etad vyāsena udārakarmaṇā
yathā vyāptam mahāśāstram virodhaiḥ na abhibhūyate
9. Indeed, O dear one, this (treatise) was composed by Vyāsa, the one of noble deeds, in such a comprehensive manner that this great treatise is not overcome by contradictions.
व्यासवाक्यजलौघेन कुतर्कतरुहारिणा ।
वेदशैलावतीर्णेन नीरजस्का मही कृता ॥१०॥
10. vyāsavākyajalaughena kutarkataruhāriṇā .
vedaśailāvatīrṇena nīrajaskā mahī kṛtā.
10. vyāsavākya-jalaughena kutarka-taruhāriṇā
vedaśaila-avatīrṇena nīrajaskā mahī kṛtā
10. The earth was made free from defilement by the flood of Vyāsa's words, which swept away the trees of false arguments and descended from the mountain of the Vedas.
कलशब्दमहाहंसं माख्यानपराम्बुजम् ।
कथाविस्तीर्णसलिलं कार्ष्ण वेदमहाह्रदम् ॥११॥
11. kalaśabdamahāhaṃsaṃ mākhyānaparāmbujam .
kathāvistīrṇasalilaṃ kārṣṇa vedamahāhradam.
11. kalaśabdamahāhaṃsam mākhyānaparāmbujam
kathāvistīrṇasalilam kārṣṇam vedamahāhradam
11. This great lake of Vedas, relating to Kṛṣṇa (Vyāsa), is filled with great swans uttering melodious sounds, has excellent lotuses in the form of great narratives, and vast waters in the form of stories.
तदिदं भारताख्यानं बह्विर्थं श्रुतिविस्तरम् ।
तत्त्वतो ज्ञातुकामोऽहं भगवंस्त्वामुपस्थितः ॥१२॥
12. tadidaṃ bhāratākhyānaṃ bahvirthaṃ śrutivistaram .
tattvato jñātukāmo'haṃ bhagavaṃstvāmupasthitaḥ.
12. tat idam bhāratākhyānam bahu artham śrutivistaram
tattvato jñātukāmaḥ aham bhagavan tvām upasthitaḥ
12. O Venerable one, I have approached you, desiring to truly understand the essence of this Mahābhārata narrative, which contains many meanings and is extensive in its scope like the Vedas (śruti).
कस्मान्मानुषतां प्राप्तो निर्गुणोऽपि जनार्दनः ।
वासुदेवो जगत्सूति-स्थिति-संयमकारणम् ॥१३॥
13. kasmānmānuṣatāṃ prāpto nirguṇo'pi janārdanaḥ .
vāsudevo jagatsūti-sthiti-saṃyamakāraṇam.
13. kasmāt mānuṣatām prāptaḥ nirguṇaḥ api janārdanaḥ
vāsudevaḥ jagat-sūti-sthiti-saṃyama-kāraṇam
13. Why did Janardana (Viṣṇu), though transcendent (nirguṇa), attain human form, when Vāsudeva (Kṛṣṇa) is the cause of the universe's creation, preservation, and dissolution?
कस्माच्च पाण्डुपुत्त्राणामेका सा द्रुपदात्मजा ।
पञ्चानां महीषी कृष्णा ह्यत्र नः संशयो महान् ॥१४॥
14. kasmācca pāṇḍuputtrāṇāmekā sā drupadātmajā .
pañcānāṃ mahīṣī kṛṣṇā hyatra naḥ saṃśayo mahān.
14. kasmāt ca pāṇḍuputrāṇām ekā sā drupadātmajā
pañcānām mahiṣī kṛṣṇā hi atra naḥ saṃśayaḥ mahān
14. And why was she, the sole daughter of Drupada (Draupadī), named Kṛṣṇā, the queen of the five sons of Pāṇḍu (Pāṇḍavas)? Indeed, we have a great doubt concerning this.
भेषजं ब्रह्महत्याया बलदेवो महाबलः ।
तीर्थयात्राप्रसङ्गेन कस्माच्चक्रे हलायुधः ॥१५॥
15. bheṣajaṃ brahmahatyāyā baladevo mahābalaḥ .
tīrthayātrāprasaṅgena kasmāccakre halāyudhaḥ.
15. bheṣajam brahmahatyāyāḥ baladevaḥ mahābalaḥ
tīrthayātrāprasaṅgena kasmāt cakre halāyudhaḥ
15. Why did the mighty Baladeva (Balarāma), also known as Halāyudha ('wielder of the plough'), perform a pilgrimage (tīrthayātrā), which serves as a remedy for the sin of killing a Brahmin (brahmahatyā)?
कथञ्च द्रौपदेयास्तेऽकृतदारा महारथाः ।
पाण्डुनाथा महात्मानो वधमापुरनाथवत् ॥१६॥
16. kathañca draupadeyāste'kṛtadārā mahārathāḥ .
pāṇḍunāthā mahātmāno vadhamāpuranāthavat.
16. kathañ ca draupadeyāḥ te akṛtadārāḥ mahārathāḥ
pāṇḍunāthāḥ mahātmānaḥ vadham āpuḥ anāthavat
16. And how did those great charioteers, the noble-souled sons of Draupadi, who were still unmarried and under the protection of the Pandavas, meet their death so helplessly?
एतत्सर्वं विस्तरशो ममाख्यातुमिहार्हसि ।
भवन्तो मूढबुद्धीनामवबोधकराः सदा ॥१७॥
17. etatsarvaṃ vistaraśo mamākhyātumihārhasi .
bhavanto mūḍhabuddhīnāmavabodhakarāḥ sadā.
17. etat sarvam vistaraśaḥ mama ākhyātum iha arhasi
bhavantaḥ mūḍhabuddhīnām avabodhakarāḥ sadā
17. You should narrate all of this to me in detail here, for you are always the enlighteners of those with confused intellect.
इति तस्य वचः श्रुत्वा मार्कण्डेयो माहमुनिः ।
दशाष्टदोषरहितो वक्तुं समुपचक्रमे ॥१८॥
18. iti tasya vacaḥ śrutvā mārkaṇḍeyo māhamuniḥ .
daśāṣṭadoṣarahito vaktuṃ samupacakrame.
18. iti tasya vacaḥ śrutvā mārkaṇḍeyaḥ mahāmuniḥ
daśāṣṭadoṣarahitaḥ vaktum samupacakrame
18. Having heard his words, the great sage (mahāmuni), Markandeya, who was free from the eighteen faults, began to speak.
मार्कण्डेय उवाच ।
क्रियाकालोऽयमस्माकं समप्राप्तो मुनिसत्तम ।
विस्तरे चापि वक्तव्ये नैष कालः प्रशस्यते ॥१९॥
19. mārkaṇḍeya uvāca .
kriyākālo'yamasmākaṃ samaprāpto munisattama .
vistare cāpi vaktavye naiṣa kālaḥ praśasyate.
19. mārkaṇḍeya uvāca kriyākālaḥ ayam asmākam samaprāptaḥ
munisattama vistare ca api vaktavye na eṣaḥ kālaḥ praśasyate
19. Mārkaṇḍeya said: "O best among sages, this is the time for our prescribed actions, which has now fully come. Moreover, this is not an opportune moment for an elaborate explanation."
ये तु वक्ष्यन्ति वक्ष्येऽद्य तानहं जैमिने तव ।
तथा च नष्टसन्देहं त्वां करिष्यन्ति पक्षिणः ॥२०॥
20. ye tu vakṣyanti vakṣye'dya tānahaṃ jaimine tava .
tathā ca naṣṭasandehaṃ tvāṃ kariṣyanti pakṣiṇaḥ.
20. ye tu vakṣyanti vakṣye adya tān aham jaimine tava
tathā ca naṣṭasandeham tvām kariṣyanti pakṣiṇaḥ
20. O Jaimini, I will today tell you about those who will speak (on these matters). And thus, those birds will make you free from doubt.
पिङ्गाक्षश्च विबोधश्च सुपुत्त्रः सुमुखस्तथा ।
द्रोणपुत्राः खगश्रेष्ठास्तत्त्वज्ञाः शास्त्रचिन्तकाः ॥२१॥
21. piṅgākṣaśca vibodhaśca suputtraḥ sumukhastathā .
droṇaputrāḥ khagaśreṣṭhāstattvajñāḥ śāstracintakāḥ.
21. piṅgākṣaḥ ca vibodhaḥ ca suputtraḥ sumukhaḥ tathā
droṇaputrāḥ khagaśreṣṭhāḥ tattvajñāḥ śāstracintakāḥ
21. Piṅgākṣa, Vibodha, Suputtra, and Sumukha – these Dronaputras are the foremost among birds, being knowers of truth and contemplators of scriptures.
वेदशास्त्रार्थविज्ञाने येषामव्याहता मतिः ।
विन्ध्यकन्दरमध्यस्थास्तानुपास्य च पृच्छ च ॥२२॥
22. vedaśāstrārthavijñāne yeṣāmavyāhatā matiḥ .
vindhyakandaramadhyasthāstānupāsya ca pṛccha ca.
22. vedaśāstrārthavijñāne yeṣām avyāhatā matiḥ
vindhyakandaramadhyasthāḥ tān upāsya ca pṛccha ca
22. Approach and inquire from those whose understanding of the meaning of the Vedas and other scriptures is unimpeded, and who dwell in the caves of the Vindhya mountains.
एवमुक्तस्तदा तेन मार्कण्डेयेन धीमता ।
प्रत्युवाचर्षिशार्दूलो विस्मयोत्फुल्ललोचनः ॥२३॥
23. evamuktastadā tena mārkaṇḍeyena dhīmatā .
pratyuvācarṣiśārdūlo vismayotphullalocanaḥ.
23. evam uktaḥ tadā tena mārkaṇḍeyena dhīmatā
pratyuvāca ṛṣiśārdūlaḥ vismayotphullalocanaḥ
23. Thus addressed by the wise Mārkaṇḍeya, the eminent sage replied, his eyes wide with astonishment.
जैमिनिरुवाच ।
अत्यद्भुतमिदं ब्रह्मन् खगवागिव मानुषी ।
यत् पक्षिणस्ते विज्ञानमापुरत्यन्तदुर्लभम् ॥२४॥
24. jaiminiruvāca .
atyadbhutamidaṃ brahman khagavāgiva mānuṣī .
yat pakṣiṇaste vijñānamāpuratyantadurlabham.
24. jaiminiḥ uvāca atyadbhutam idam brahman khagavāk iva
mānuṣī yat pakṣiṇaḥ te vijñānam āpuḥ atyantadurlabham
24. Jaimini said: 'O brahmin, this is extremely astonishing—like human speech coming from birds—that these birds of yours have acquired such exceedingly rare knowledge.'
तिर्यग्योन्यां यदि भवस्तेषां ज्ञानं कुतोऽभवत् ।
कथञ्च द्रोणतनयाः प्रोच्यन्ते ते पतत्रिणः ॥२५॥
25. tiryagyonyāṃ yadi bhavasteṣāṃ jñānaṃ kuto'bhavat .
kathañca droṇatanayāḥ procyante te patatriṇaḥ.
25. tiryagyonyām yadi bhavaḥ teṣām jñānam kutaḥ abhavat
katham ca droṇatanayāḥ procyante te patatriṇaḥ
25. If their birth was in animal species, from where did they acquire knowledge? And how are those birds referred to as the sons of Droṇa?
कश्च द्रोणः प्रविख्यातो यस्य पुत्रचतुष्टयम् ।
जातं गुणवतां तेषां धर्मज्ञानं महात्मनाम् ॥२६॥
26. kaśca droṇaḥ pravikhyāto yasya putracatuṣṭayam .
jātaṃ guṇavatāṃ teṣāṃ dharmajñānaṃ mahātmanām.
26. kaḥ ca droṇaḥ pravikhyātaḥ yasya putracatuṣṭayam
jātam guṇavatām teṣām dharmajñānam mahātmanām
26. And who is that renowned Droṇa, from whom were born four sons who were virtuous and great souls, possessing knowledge of the natural law (dharma)?
मार्कण्डेय उवाच ।
शृणुष्वावहितो भूत्वा यद्वृत्तं नन्दने पुरा ।
शक्रस्याप्यसरसां चैव नारदस्य च सङ्गमे ॥२७॥
27. mārkaṇḍeya uvāca .
śṛṇuṣvāvahito bhūtvā yadvṛttaṃ nandane purā .
śakrasyāpyasarasāṃ caiva nāradasya ca saṅgame.
27. mārkaṇḍeyaḥ uvāca śṛṇuṣva avahitaḥ bhūtvā yat vṛttam nandane
purā śakrasya api apsarasām ca eva nāradasya ca saṅgame
27. Mārkaṇḍeya said: 'Listen attentively to what happened formerly in Nandana, at the gathering of Śakra (Indra), the Apsaras, and Nārada.'
नारदो नन्दनेऽपश्यत् पुंश्चलीगणमध्यगम् ।
शक्रं सुराधिराजानं तन्मुखासक्तलोचनम् ॥२८॥
28. nārado nandane'paśyat puṃścalīgaṇamadhyagam .
śakraṃ surādhirājānaṃ tanmukhāsaktalocanam.
28. nāradaḥ nandane apaśyat puṃścalīgaṇamadhyagam
śakram surādhirājānam tanmukhāsaktalocanam
28. In Nandana, Nārada saw Śakra (Indra), the king of the gods, standing amidst a group of courtesans, his eyes fixed upon their faces.
स तेनर्षिवरिष्ठेन दृष्टमात्रः शचीपतिः ।
समुत्तस्थौ स्वकं चास्मै ददावासनमादरात् ॥२९॥
29. sa tenarṣivariṣṭhena dṛṣṭamātraḥ śacīpatiḥ .
samuttasthau svakaṃ cāsmai dadāvāsanamādarāt.
29. saḥ tena ṛṣivariṣṭhena dṛṣṭamātraḥ śacīpatiḥ
samuttasthau svakam ca asmai dadau āsanam ādarāt
29. As soon as he was seen by that most excellent sage (Nārada), Śacīpati (Indra) stood up and respectfully offered his own seat to him.
तं दृष्ट्वा बलवृत्रघ्नमुत्थितं त्रिदशाङ्गनाः ।
प्रणेमुस्ताश्च देवर्षि विनयावनताः स्थिताः ॥३०॥
30. taṃ dṛṣṭvā balavṛtraghnamutthitaṃ tridaśāṅganāḥ .
praṇemustāśca devarṣi vinayāvanatāḥ sthitāḥ.
30. tam dṛṣṭvā balavṛtraghnam utthitam tridaśāṅganāḥ
| praṇemuḥ tāḥ ca devarṣim vinayāvanatāḥ sthitāḥ
30. When the celestial damsels saw Indra, the slayer of Bala and Vṛtra, stand up, they bowed to him. Then, standing humbly, they also bowed to the divine sage (devarṣi).
ताभिरभ्यर्चितः सोऽथ उपविष्टे शतक्रतौ ।
यथार्हं कृतसम्भाषः कथाश्चक्रे मनोरमाः ॥३१॥
31. tābhirabhyarcitaḥ so'tha upaviṣṭe śatakratau .
yathārhaṃ kṛtasambhāṣaḥ kathāścakre manoramāḥ.
31. tābhiḥ abhyarcitaḥ saḥ atha upaviṣṭe śatakratau
| yathārham kṛtasambhāṣaḥ kathāḥ cakre manoramāḥ
31. After being honored by them, and while Indra (śatakratu) was seated, he (Nārada) made appropriate conversation and narrated charming stories.
शक्र उवाच ।
ततः कथान्तरे शक्रस्तमुवाच महामुनिम् ।
देह्याज्ञां नृत्यतामासां तव याभिमतेति वै ॥३२॥
32. śakra uvāca .
tataḥ kathāntare śakrastamuvāca mahāmunim .
dehyājñāṃ nṛtyatāmāsāṃ tava yābhimateti vai.
32. śakraḥ uvāca | tataḥ kathāntare śakraḥ tam uvāca mahāmunim
| dehi ājñām nṛtyatām āsām tava yā abhimatā iti vai
32. Indra said: Then, during the conversation, Indra spoke to that great sage (mahāmuni): 'Please give your command to these dancers, choosing whichever among them is most pleasing to you (abhimatā).'
रम्भा वा कर्कशा वाथ उर्वश्यथ तिलोत्तमा ।
घृताची मेनका वापि यत्र वा भवतो रुचिः ॥३३॥
33. rambhā vā karkaśā vātha urvaśyatha tilottamā .
ghṛtācī menakā vāpi yatra vā bhavato ruciḥ.
33. rambhā vā karkaśā vā atha urvaśī atha tilottamā
| ghṛtācī menakā vā api yatra vā bhavataḥ ruciḥ
33. Rambhā, Karkaśā, Urvaśī, Tilottamā, Ghṛtācī, or Menakā – or indeed, whichever of them you (bhavat) prefer.
एतच्छ्रुत्वा द्विजश्रेष्ठो वचो शक्रस्य नारदः ।
विचिन्त्याप्सरसः प्राह विनयावनताः स्थिताः ॥३४॥
34. etacchrutvā dvijaśreṣṭho vaco śakrasya nāradaḥ .
vicintyāpsarasaḥ prāha vinayāvanatāḥ sthitāḥ.
34. etat śrutvā dvijaśreṣṭhaḥ vacaḥ śakrasya nāradaḥ
| vicintya apsarasaḥ prāha vinayāvanatāḥ sthitāḥ
34. Having heard these words of Indra, Nārada, the best among the twice-born (dvija), having reflected upon the apsarases, spoke to them as they stood humbly.
युष्माकमिह सर्वासां रूपौदार्यगुणाधिकम् ।
आत्मानं मन्यते या तु सा नृत्यतु ममाग्रतः ॥३५॥
35. yuṣmākamiha sarvāsāṃ rūpaudāryaguṇādhikam .
ātmānaṃ manyate yā tu sā nṛtyatu mamāgrataḥ.
35. yuṣmākam iha sarvāsām rūpaudāryaguṇādhikam
ātmānam manyate yā tu sā nṛtyatu mama agrataḥ
35. Among all of you present here, whoever considers her own self (ātman) to be superior in beauty, grace, and other qualities, let her dance before me.
गुणरूपविहीनायाः सिद्धिर्नाट्यस्य नास्ति वै ।
चार्वधिष्ठानवन्नृत्यं नृत्यमन्यद्विडम्बनम् ॥३६॥
36. guṇarūpavihīnāyāḥ siddhirnāṭyasya nāsti vai .
cārvadhiṣṭhānavannṛtyaṃ nṛtyamanyadviḍambanam.
36. guṇarūpavihīnāyāḥ siddhiḥ nāṭyasya na asti vai
cāru adhiṣṭhānavat nṛtyam nṛtyam anyat viḍambanam
36. Indeed, there is no success in dancing for one who is devoid of qualities and beauty. A dance that is properly executed is true dancing; any other dance is merely a mockery.
तद्वाक्यसमकालं च एकैकास्ता नतास्ततः ।
अहं गुणाधिका न त्वं न त्वं चान्याब्रवीदिदम् ॥३७॥
37. tadvākyasamakālaṃ ca ekaikāstā natāstataḥ .
ahaṃ guṇādhikā na tvaṃ na tvaṃ cānyābravīdidam.
37. tadvākyasamakālam ca ekaikāḥ tāḥ natāḥ tataḥ aham
guṇādhikā na tvam na tvam ca anyā abravīt idam
37. And immediately after that statement, each one of them, who had bowed, then said, 'I am superior in qualities, not you!' And another replied, 'No, not you!'
मार्कण्डेय उवाच ।
तासां संभ्रममालोक्य भगवान् पाकशासनः ।
पृच्छ्यतां मुनिरित्याह वक्ता यां वो गुणाधिकाम् ॥३८॥
38. mārkaṇḍeya uvāca .
tāsāṃ saṃbhramamālokya bhagavān pākaśāsanaḥ .
pṛcchyatāṃ munirityāha vaktā yāṃ vo guṇādhikām.
38. mārkaṇḍeya uvāca tāsām saṃbhramam ālokya bhagavān
pākaśāsanaḥ pṛcchyatām muniḥ iti āha vaktā yām vaḥ guṇādhikām
38. Mārkaṇḍeya said: Having observed the agitation of those women, the revered Indra (Pākaśāsana) then said, 'Let the sage be asked which among you is superior in qualities.'
शक्रच्छन्दानुयाताभिः पृष्टस्ताभिः सनारदः ।
प्रोवाच यत् तदा वाक्यं जैमिने तन्निबोध मे ॥३९॥
39. śakracchandānuyātābhiḥ pṛṣṭastābhiḥ sanāradaḥ .
provāca yat tadā vākyaṃ jaimine tannibodha me.
39. śakracchandānuyātābhiḥ pṛṣṭaḥ tābhiḥ saḥ nāradaḥ
provāca yat tadā vākyam jaimine tat nibodha me
39. O Jaimini, listen from me to that statement which Nārada then uttered, having been questioned by those women who followed Indra's will.
तपस्यन्तं नगेन्द्रस्थं या वः क्षोभयते बलात् ।
दुर्वाससं मुनिश्रेष्ठं तां वो मन्ये गुणाधिकाम् ॥४०॥
40. tapasyantaṃ nagendrasthaṃ yā vaḥ kṣobhayate balāt .
durvāsasaṃ muniśreṣṭhaṃ tāṃ vo manye guṇādhikām.
40. tapasyantam nagendrastham yā vaḥ kṣobhayate balāt
durvāsasam muniśreṣṭham tām vaḥ manye guṇādhikām
40. She who can forcibly agitate Durvāsas, the foremost among sages (muni), while he is performing austerities (tapas) on the king of mountains—I consider her superior to you in qualities.
मार्कण्डेय उवाच ।
तस्य तद्वचनं श्रुत्वा सर्वा वेपतकन्धराः ।
अशक्यमेतदस्माकमिति ताश्चक्रिरे कथाः ॥४१॥
41. mārkaṇḍeya uvāca .
tasya tadvacanaṃ śrutvā sarvā vepatakandharāḥ .
aśakyametadasmākamiti tāścakrire kathāḥ.
41. mārkaṇḍeya uvāca tasya tat vacanam śrutvā sarvāḥ
vepatakandharāḥ aśakyam etat asmākam iti tāḥ cakrire kathāḥ
41. Mārkaṇḍeya said: Having heard his words, all of them, with trembling shoulders, began to discuss (kathā) amongst themselves, saying, 'This is impossible for us.'
तत्राप्सरा वपुर्नाम मुनिक्षोभणगर्विता ।
प्रत्युवाचाद्य यास्यामि यत्रासौ संस्थितो मुनिः ॥४२॥
42. tatrāpsarā vapurnāma munikṣobhaṇagarvitā .
pratyuvācādya yāsyāmi yatrāsau saṃsthito muniḥ.
42. tatra apsarā vapuḥ nāma munikṣobhaṇagarvitā prati
uvāca adya yāsyāmi yatra asau saṃsthitaḥ muniḥ
42. Among them, an apsaras (celestial nymph) named Vapu, proud of her power to disturb sages (muni), replied, 'Today I will go to where that sage (muni) is residing.'
अद्य तं देहयन्तारं प्रयुक्तेन्द्रियवाजिनम् ।
स्मरशस्त्रगलद्रश्मिं करिष्यामि कुसारथिम् ॥४३॥
43. adya taṃ dehayantāraṃ prayuktendriyavājinam .
smaraśastragaladraśmiṃ kariṣyāmi kusārathim.
43. adya tam dehayantāram prayuktendriyavājinam
smaraśastragaladrashmim kariṣyāmi kusārathim
43. Today I will make him, the body's charioteer, whose sense-horses (indriya) are yoked and whose reins are slackening from the weapon of the god of love (smara), into a bad charioteer.
ब्रह्मा जनार्दनो वापि यदि वा नीललोहितः ।
तमप्यद्य करिष्यामि कामबाणक्षतान्तरम् ॥४४॥
44. brahmā janārdano vāpi yadi vā nīlalohitaḥ .
tamapyadya kariṣyāmi kāmabāṇakṣatāntaram.
44. brahmā janārdanaḥ vā api yadi vā nīlalohitaḥ
tam api adya kariṣyāmi kāmabāṇakṣatāntaram
44. Even if it were Brahmā, or Janārdana (Viṣṇu), or indeed Nīlalohita (Śiva), I will still make him, today, one whose inner being is wounded by the arrows of the god of love (Kāma).
इत्युक्त्वा प्रजगामाथ प्रालेयाद्रिं वपुस्तदा ।
मुनेस्तपः प्रभावेण प्रशान्तश्वापदाश्रमम् ॥४५॥
45. ityuktvā prajagāmātha prāleyādriṃ vapustadā .
munestapaḥ prabhāveṇa praśāntaśvāpadāśramam.
45. iti uktvā prajagāma atha prāleyādrim vapuḥ tadā
muneḥ tapaḥ prabhāveṇa praśāntaśvāpadāśramam
45. Having spoken thus, his body (vapas) then went to the snowy mountain. There, due to the power (prabhāva) of the sage's asceticism (tapas), the hermitage (āśrama) was peaceful from wild animals.
स पुंस्कोकिलमाधुर्या यत्रास्ते स महामुनिः ।
क्रोशमात्रं स्थिता तस्मादगायत वराप्सराः ॥४६॥
46. sa puṃskokilamādhuryā yatrāste sa mahāmuniḥ .
krośamātraṃ sthitā tasmādagāyata varāpsarāḥ.
46. sa puṃskokilamādhuryā yatra āste sa mahāmuniḥ
krośamātram sthitā tasmāt agāyata varāpsarāḥ
46. Where that great sage (mahāmuni) resided, a celestial nymph (varāpsarā), standing at a distance of only one krośa from him, sang with the sweetness of a male cuckoo.
तद्गीतध्वनिमाकर्ण्य मुनिर्विस्मितमानसः ।
जगाम तत्र यत्रास्ते सा बाला रुचिरानना ॥४७॥
47. tadgītadhvanimākarṇya munirvismitamānasaḥ .
jagāma tatra yatrāste sā bālā rucirānanā.
47. tadgītadhvanim ākarṇya muniḥ vismitamānasaḥ
jagāma tatra yatra āste sā bālā rucirānanā
47. Having heard the sound of that song, the sage (muni), whose mind was astonished, went to the place where that beautiful-faced young woman (bālā) resided.
तां दृष्ट्वा चारुसर्वाङ्गीं मुनिः संस्तभ्य मानसम् ।
क्षोभणायागतां ज्ञात्वा कोपामर्षसन्वितः ॥४८॥
48. tāṃ dṛṣṭvā cārusarvāṅgīṃ muniḥ saṃstabhya mānasam .
kṣobhaṇāyāgatāṃ jñātvā kopāmarṣasanvitaḥ.
48. tām dṛṣṭvā cārusarvāṅgīm muniḥ saṃstabhya
mānasam kṣobhaṇāya āgatām jñātvā kopāmarṣānvitaḥ
48. Having seen her, who had beautiful limbs, the sage (muni), having completely restrained his mind, and knowing that she had come to cause disturbance, was filled with anger and indignation.
उवाचेदं ततो वाक्यं
महर्षिस्तां महातपाः ॥४९॥
49. uvācedaṃ tato vākyaṃ
maharṣistāṃ mahātapāḥ.
49. uvāca idam tataḥ vākyam
maharṣiḥ tām mahātapaḥ
49. Then that great sage (maharṣi), who possessed great asceticism (tapas), spoke this word to her.
यस्माद्दुः खार्जितस्येह तपसो विध्नकारणात् ।
आगतासि मदोन्मत्ते मम दुः खाय खेचरि ॥५०॥
50. yasmādduḥ khārjitasyeha tapaso vidhnakāraṇāt .
āgatāsi madonmatte mama duḥ khāya khecari.
50. yasmāt duḥkhārjitasya iha tapasaḥ vighnakāraṇāt
āgatā asi madonmatte mama duḥkhāya khecari
50. Because you have come here, O intoxicated celestial nymph (khecarī), as an impediment to my ascetic practice (tapas) acquired through great effort, you have come only to cause me sorrow.
तस्मात् सुपर्णगोत्रे त्वं मत्क्रोधकलुषीकृता ।
जन्म प्राप्स्यसि दुष्प्रज्ञे यावद्वर्षाणि षोडश ॥५१॥
51. tasmāt suparṇagotre tvaṃ matkrodhakaluṣīkṛtā .
janma prāpsyasi duṣprajñe yāvadvarṣāṇi ṣoḍaśa.
51. tasmāt suparṇagotre tvam matkrodhakaluṣīkṛtā
janma prāpsyasi duṣprajñe yāvat varṣāṇi ṣoḍaśa
51. Therefore, O foolish one (duṣprajñe), having been defiled by my anger, you will take birth (janma) in the lineage of Suparṇa and remain there for sixteen years.
निजरूपं परित्यज्य पक्षिणीरूपधारिणी ।
चत्वारस्ते च तनया जनिष्यन्तेऽधमाप्सराः ॥५२॥
52. nijarūpaṃ parityajya pakṣiṇīrūpadhāriṇī .
catvāraste ca tanayā janiṣyante'dhamāpsarāḥ.
52. nijarūpam parityajya pakṣiṇīrūpadhāriṇī
catvāraḥ te ca tanayāḥ janiṣyante adhamāpsarāḥ
52. Abandoning your true form and assuming the form of a bird, four of your children (tanayāḥ) will be born as inferior celestial nymphs (apsarās).
अप्राप्य तेषु च प्रीतिं शस्त्रपूता पुनर्दिवि ।
वासमाप्स्यसि वक्तव्यं नोत्तरं ते कथञ्चन ॥५३॥
53. aprāpya teṣu ca prītiṃ śastrapūtā punardivi .
vāsamāpsyasi vaktavyaṃ nottaraṃ te kathañcana.
53. aprāpya teṣu ca prītim śastrapūtā punaḥ divi
vāsam āpsyasi vaktavyam na uttaram te kathañcana
53. Without gaining any affection (prīti) from them (your children), and purified by a weapon, you will again attain a dwelling place in heaven. No reply is to be offered by you under any circumstances.
इति वचनमसह्यं कोपसंरक्तदृष्टिश् चलकलबलयां तां मानिनीं श्रावयित्वा ।
तरलतरतरङ्गां गां परित्यज्य विप्रः प्रथितगुणगणौघां संप्रयाताः खगङ्गाम् ॥५४॥
54. iti vacanamasahyaṃ kopasaṃraktadṛṣṭiś calakalabalayāṃ tāṃ māninīṃ śrāvayitvā .
taralatarataraṅgāṃ gāṃ parityajya vipraḥ prathitaguṇagaṇaughāṃ saṃprayātāḥ khagaṅgām.
54. iti vacanam asahyam kopasaṃraktadṛṣṭiḥ
calakalavalayām tām māninīm śrāvayitvā
taralatarataraṅgām gām parityajya vipraḥ
prathitaguṇagaṇaugām saṃprayātāḥ khagaṅgām
54. With his gaze reddened by anger, the Brahmin made that proud woman, whose bangles clinked, hear these unbearable words. Then, abandoning the earth, with its extremely restless waves, he departed for the celestial Ganga, which is renowned for its multitude of virtues.