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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-11

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पुत्र उवाच ।
निषेकं मानवं स्त्रीणां बीजं प्राप्तं रजस्यथ ।
विमुक्तमात्रो नरकात् स्वर्गाद्वापि प्रपद्यते ॥१॥
1. putra uvāca .
niṣekaṃ mānavaṃ strīṇāṃ bījaṃ prāptaṃ rajasyatha .
vimuktamātro narakāt svargādvāpi prapadyate.
1. putra uvāca niṣekam mānavam strīṇām bījam prāptam rajasi
atha vimuktamātraḥ narakāt svargāt vā api prapadyate
1. The son said: 'Now, the human impregnation (niṣeka) in women is the seed (bīja) received in the menstrual fluid (rajas). As soon as (the soul) is released from hell (naraka) or even from heaven (svarga), it enters (the womb to be conceived).'
तेनाभिभूतं तत् स्थैर्यं याति बीजद्वयं पितः ।
कललत्वं बुद्बुदत्वं ततः पेषित्वमेव च ॥२॥
2. tenābhibhūtaṃ tat sthairyaṃ yāti bījadvayaṃ pitaḥ .
kalalatvaṃ budbudatvaṃ tataḥ peṣitvameva ca.
2. tena abhibhūtam tat sthairyam yāti bīja-dvayam
pitaḥ kalalatvam budbudatvam tataḥ peṣitvam eva ca
2. O father, the two seeds, their individual stability overcome by that [process], attain the state of an undifferentiated mass of cells (kalalatva), then a bubble-like stage (budbudatva), and subsequently the state of a flattened embryonic disc (peṣitva).
पेष्यां यथाणुबीजं स्यादह्कुरस्तद्वदुच्यते ।
अङ्गानां च तथोत्पत्तिः पञ्चानामनुभागशः ॥३॥
3. peṣyāṃ yathāṇubījaṃ syādahkurastadvaducyate .
aṅgānāṃ ca tathotpattiḥ pañcānāmanubhāgaśaḥ.
3. peṣyām yathā aṇu-bījam syāt aṅkuraḥ tadvat ucyate
aṅgānām ca tathā utpattiḥ pañcānām anubhāgaśaḥ
3. Just as a tiny seed within the embryonic disc (peṣyām) becomes a sprout (aṅkura), similarly, it is said, is the gradual origin of the five limbs.
उपाङ्गान्यङ्गुली-नेत्र-नासास्य-श्रवणानि च ।
प्ररोहं यान्ति चाङ्गेभ्यस्तद्वत् तेभ्यो नखादिकम् ॥४॥
4. upāṅgānyaṅgulī-netra-nāsāsya-śravaṇāni ca .
prarohaṃ yānti cāṅgebhyastadvat tebhyo nakhādikam.
4. upāṅgāni aṅgulī-netra-nāsāsya-śravaṇāni ca praroham
yānti ca aṅgebhyaḥ tadvat tebhyaḥ nakhādikam
4. The subsidiary body parts (upāṅgas) such as fingers, eyes, nose, mouth, and ears develop from the main limbs (aṅgas); and similarly, from those [subsidiary parts], nails and other similar features [develop].
त्वचि रोमाणि जायन्ते केशाश्चैव ततः परम् ।
समं समृद्धिमायाति तेनैवोद्भवकोषकम् ॥५॥
5. tvaci romāṇi jāyante keśāścaiva tataḥ param .
samaṃ samṛddhimāyāti tenaivodbhavakoṣakam.
5. tvaci romāṇi jāyante keśāḥ ca eva tataḥ param
samam samṛddhim āyāti tena eva udbhava-koṣakam
5. Body hairs (romāṇi) emerge in the skin, and then head hairs (keśāḥ) as well. Simultaneously, the embryonic sac (udbhava-koṣaka) achieves its full development through this very process.
नारिकेलफलं यद्वत् सकोषं वृद्धिमृच्छति ।
तद्वत् प्रयात्यसौ वृद्धिं सकोषोऽधोमुखः स्थितः ॥६॥
6. nārikelaphalaṃ yadvat sakoṣaṃ vṛddhimṛcchati .
tadvat prayātyasau vṛddhiṃ sakoṣo'dhomukhaḥ sthitaḥ.
6. nārikelaphalam yadvat sakoṣam vṛddhim ṛcchati tadvat
prayāti asau vṛddhim sakoṣaḥ adhomukhaḥ sthitaḥ
6. Just as a coconut fruit (nārikelaphalam) attains growth while enclosed in its shell, similarly, this (embryo) attains growth, situated enclosed and head downwards.
तले तु जानु-पार्श्वाभ्यां करौ न्यस्य स वर्धते ।
अङ्गुष्ठो चोपरि न्यस्तौ जान्वोरग्रे तथाङ्गुली ॥७॥
7. tale tu jānu-pārśvābhyāṃ karau nyasya sa vardhate .
aṅguṣṭho copari nyastau jānvoragre tathāṅgulī.
7. tale tu jānupārśvābhyām karau nyasya sa vardhate
aṅguṣṭhau ca upari nyastau jānvoḥ agre tathā aṅgulī
7. Indeed, at the bottom (of the womb), placing his hands beside his knees, he (the embryo) grows. The two thumbs are placed upwards, and similarly, the two fingers are placed in front of the knees.
जानुपृष्ठे तथा नेत्रे जानुमध्ये च नासिका ।
स्फिचौ पार्ष्णिद्वयस्थे च बाहुजङ्घे बहिः स्थिते ॥८॥
8. jānupṛṣṭhe tathā netre jānumadhye ca nāsikā .
sphicau pārṣṇidvayasthe ca bāhujaṅghe bahiḥ sthite.
8. jānupṛṣṭhe tathā netre jānumadhye ca nāsikā
sphicau pārṣṇidvayasthE ca bāhujaṅghe bahiḥ sthite
8. Similarly, the two eyes are positioned on the back of the knees, and the nose is between the knees. The two buttocks rest on the heels, and the arms and shanks are situated outwards.
एवं वृद्धिं क्रमाद्याति जन्तुः स्त्रीगर्भसंस्थितः ।
अन्यसत्त्वोदरे जन्तोर्यथा रूपं तथा स्थितिः ॥९॥
9. evaṃ vṛddhiṃ kramādyāti jantuḥ strīgarbhasaṃsthitaḥ .
anyasattvodare jantoryathā rūpaṃ tathā sthitiḥ.
9. evam vṛddhim kramāt yāti jantuḥ strīgarbhasaṃsthitaḥ
anyasattvodare jantoḥ yathā rūpam tathā sthitiḥ
9. Thus, an embryo (jantuḥ) situated in a woman's womb gradually attains growth. Just as the form of a creature (jantuḥ) is determined in the womb of another living being (sattva), similarly is its position.
काठिन्यमग्निना याति भुक्तपीतेन जीवति ।
पुण्यापुण्याश्रयमयी स्थितिर्जन्तोस्तथोदरे ॥१०॥
10. kāṭhinyamagninā yāti bhuktapītena jīvati .
puṇyāpuṇyāśrayamayī sthitirjantostathodare.
10. kāṭhinyam agninā yāti bhuktapītena jīvati
puṇyāpuṇyāśrayamayī sthitiḥ jantoḥ tathā udare
10. The body achieves firmness through the digestive fire and sustains life by means of what is eaten and drunk. Similarly, the condition of a living being (jantu) in the womb is constituted by the results of its past actions (karma), both meritorious and demeritorious.
नाडी चाप्यायनी नाम नाभ्यां तस्य निबध्यते ।
स्त्रीणां तथान्त्रसुषिरे सा निबद्धोपजायते ॥११॥
11. nāḍī cāpyāyanī nāma nābhyāṃ tasya nibadhyate .
strīṇāṃ tathāntrasuṣire sā nibaddhopajāyate.
11. nāḍī ca āpyāyanī nāma nābhyām tasya nibadhyate
strīṇām tathā antrasuṣire sā nibaddhā upajāyate
11. And a nourishing channel (nāḍī), called Āpyāyanī, is bound to the navel of that living being. Similarly, in women, this (nāḍī) originates, attached within the intestinal cavity.
क्रामन्ति भुक्तपीतानि स्त्रीणां गर्भोदरे यथा ।
तैराप्यायितदेहोऽसौ जन्तुर्वृद्धिमुपैति वै ॥१२॥
12. krāmanti bhuktapītāni strīṇāṃ garbhodare yathā .
tairāpyāyitadeho'sau janturvṛddhimupaiti vai.
12. krāmanti bhuktapītāni strīṇām garbhoudare yathā
taiḥ āpyāyitadehaḥ asau jantuḥ vṛddhim upaiti vai
12. Just as the ingested food and drink from women pass into the womb, by those substances, that living being (jantu), whose body is nourished, indeed achieves growth.
स्मृतीस्तस्य प्रयान्त्यस्य बह्व्यः संसारभूमयः ।
ततो निर्वेदमायाति पीड्यमान इतस्ततः ॥१३॥
13. smṛtīstasya prayāntyasya bahvyaḥ saṃsārabhūmayaḥ .
tato nirvedamāyāti pīḍyamāna itastataḥ.
13. smṛtīḥ tasya prayānti asya bahvyaḥ saṃsārabhūmayaḥ
tataḥ nirvedam āyāti pīḍyamānaḥ itaḥ tataḥ
13. The many memories of his previous states of existence (saṃsāra) fade away from him. Then, being tormented repeatedly here and there, he attains dispassion (nirveda).
पुनर्नैवं करिष्यामि मुक्तमात्र इहोदरात् ।
तथा तथा यतिष्यामि गर्भं नाप्स्याम्यहं यथा ॥१४॥
14. punarnaivaṃ kariṣyāmi muktamātra ihodarāt .
tathā tathā yatiṣyāmi garbhaṃ nāpsyāmyahaṃ yathā.
14. punaḥ na evam kariṣyāmi muktamātraḥ iha udarāt |
tathā tathā yatiṣyāmi garbham na āpsyāmi aham yathā
14. As soon as I am freed from this womb, I will not act in this way again. I will strive in such a manner that I will not enter a womb again.
इति चिन्तयते स्मृत्वा जन्मदुः खशतानि वै ।
यानि पूर्वानुभूतानि दैवभूतानि यानि वै ॥१५॥
15. iti cintayate smṛtvā janmaduḥ khaśatāni vai .
yāni pūrvānubhūtāni daivabhūtāni yāni vai.
15. iti cintayate smṛtvā janmaduḥkhaśatāni vai
| yāni pūrvānubhūtāni daivabhūtāni yāni vai
15. Thus, it thinks, remembering hundreds of birth-sufferings which were previously experienced and which were indeed caused by fate.
ततः कालक्रमाज्जन्तुः परिवर्तत्यधोमुखः ।
नवमे दशमे वापि मासि सज्जयते यतः ॥१६॥
16. tataḥ kālakramājjantuḥ parivartatyadhomukhaḥ .
navame daśame vāpi māsi sajjayate yataḥ.
16. tataḥ kālakramāt jantuḥ parivartati adhomukhaḥ
| navame daśame vā api māsi sajjayate yataḥ
16. Then, in the course of time, the living being turns head-downward, for it is made ready for birth in the ninth or tenth month.
निष्क्रम्यमाणो वातेन प्राजापत्येन पीड्यते ।
निष्क्राम्यते च विलपन् हृदि दुः खनिपीडितः ॥१७॥
17. niṣkramyamāṇo vātena prājāpatyena pīḍyate .
niṣkrāmyate ca vilapan hṛdi duḥ khanipīḍitaḥ.
17. niṣkramyamāṇaḥ vātena prājāpatyena pīḍyate |
niṣkrāmyate ca vilapan hṛdi duḥkhanipīḍitaḥ
17. Being expelled, it is tormented by the birth-related wind. And it comes out, lamenting, its heart oppressed by suffering.
निष्क्रान्तश्चोदरान्मूर्च्छामसह्यां प्रतिपद्यते ।
प्राप्नोति चेतनां चासौ वायुस्पर्शसमन्वितः ॥१८॥
18. niṣkrāntaścodarānmūrcchāmasahyāṃ pratipadyate .
prāpnoti cetanāṃ cāsau vāyusparśasamanvitaḥ.
18. niṣkrāntaḥ ca udarāt mūrcchām asahyām pratipadyate
prāpnoti cetanām ca asau vāyu-sparśa-samanvitaḥ
18. And having emerged from the womb, he experiences an unbearable state of unconsciousness. Then, accompanied by the touch of air, he regains consciousness.
ततस्तं वैष्णवी माया समास्कन्दति मोहिनी ।
तया विमोहितात्मासौ ज्ञानभ्रंशमवाप्नुते ॥१९॥
19. tatastaṃ vaiṣṇavī māyā samāskandati mohinī .
tayā vimohitātmāsau jñānabhraṃśamavāpnute.
19. tataḥ tam vaiṣṇavī māyā samāskandati mohinī
tayā vimohita-ātmā asau jñāna-bhraṃśam avāpnute
19. Then, Viṣṇu's deluding power (māyā) attacks him. Deluded in his very being (ātman) by her, he experiences a loss of true knowledge.
भ्रष्टज्ञानो बालभावं ततो जन्तुः प्रपद्यते ।
ततः कौमारकावस्थां यौवनं वृद्धतामपि ॥२०॥
20. bhraṣṭajñāno bālabhāvaṃ tato jantuḥ prapadyate .
tataḥ kaumārakāvasthāṃ yauvanaṃ vṛddhatāmapi.
20. bhraṣṭa-jñānaḥ bāla-bhāvam tataḥ jantuḥ prapadyate
tataḥ kaumārakāvasthām yauvanam vṛddhatām api
20. Having lost true knowledge, that being then enters the state of childhood. Subsequently, it experiences adolescence, youth, and old age.
पुनश्च मरणं तद्वज्जन्म चाप्नोति मानवः ।
ततः संसारचक्रेऽस्मिन् भ्राम्यते घटियन्त्रवत् ॥२१॥
21. punaśca maraṇaṃ tadvajjanma cāpnoti mānavaḥ .
tataḥ saṃsāracakre'smin bhrāmyate ghaṭiyantravat.
21. punaḥ ca maraṇam tadvat janma ca āpnoti mānavaḥ
tataḥ saṃsāra-cakre asmin bhrāmyate ghaṭi-yantra-vat
21. And so, a human being repeatedly experiences death and birth. Thus, he revolves in this cycle of transmigration (saṃsāra) just like a water-wheel.
कदाचित् स्वर्गमाप्नोति कदाचिन्निरयं नरः ।
नरकं चैव स्वर्गं च कदाचिच्च मृतोऽश्नुते ॥२२॥
22. kadācit svargamāpnoti kadācinnirayaṃ naraḥ .
narakaṃ caiva svargaṃ ca kadācicca mṛto'śnute.
22. kadācit svargam āpnoti kadācit nirayam naraḥ |
narakam ca eva svargam ca kadācit ca mṛtaḥ aśnute
22. Sometimes a person (nara) goes to heaven, and sometimes to hell. And sometimes, even after dying, he experiences both hell and heaven.
कदाचिदत्रैव पुनर्जातः स्वं कर्म सोऽश्नुते ।
कदाचिद्भुक्तकर्मा च मृतः स्वल्पेन गच्छति ॥२३॥
23. kadācidatraiva punarjātaḥ svaṃ karma so'śnute .
kadācidbhuktakarmā ca mṛtaḥ svalpena gacchati.
23. kadācit atra eva punar jātaḥ svam karma saḥ aśnute
| kadācit bhuktakarmā ca mṛtaḥ svalpena gacchati
23. Sometimes, reborn on this very earth, he experiences the results of his own actions (karma). And sometimes, having exhausted his past actions (karma), he dies and proceeds with only a little (remainder of karmic consequence).
कदाचिदल्पैश्च ततो जायतेऽत्र शुभाशुभैः ।
स्वर्लोके नरके चैव भुक्तप्रायो द्विजोत्तम ॥२४॥
24. kadācidalpaiśca tato jāyate'tra śubhāśubhaiḥ .
svarloke narake caiva bhuktaprāyo dvijottama.
24. kadācit alpaiḥ ca tataḥ jāyate atra śubhāśubhaiḥ
| svarloke narake ca eva bhuktaprāyaḥ dvijottama
24. And sometimes, O best of brahmins (dvijottama), after having mostly experienced (his karma) in heaven and in hell, he is born here (on Earth) with only a few remaining good and bad (karmic consequences).
नरकेषु महद्दुः खमेतद् यत् स्वर्गवासिनः ।
दृश्यन्ते तात मोदन्ते पात्यमानाश्च नारकाः ॥२५॥
25. narakeṣu mahadduḥ khametad yat svargavāsinaḥ .
dṛśyante tāta modante pātyamānāśca nārakāḥ.
25. narakeṣu mahat duḥkham etat yat svargavāsinaḥ
| dṛśyante tāta modante pātyamānāḥ ca nārakāḥ
25. O dear one (tāta), this is the great suffering in the hells: that the residents of heaven are seen enjoying themselves, while the inhabitants of hell are being cast down (into torment).
स्वर्गेऽपि दुः खमतुलं यदारोहणकालतः ।
प्रभृत्यहं पतिष्यामीत्येतन्मनसि वर्तते ॥२६॥
26. svarge'pi duḥ khamatulaṃ yadārohaṇakālataḥ .
prabhṛtyahaṃ patiṣyāmītyetanmanasi vartate.
26. svarge api duḥkham atulam yat ārohaṇakālataḥ
prabhṛti aham patiṣyāmi iti etat manasi vartate
26. Even in heaven, there is unparalleled suffering, for from the moment one ascends, the thought, "I will fall down," remains in one's mind.
नारकांश्चैव संप्रेक्ष्य महद्दुः खमवाप्यते ।
एतां गतिमहं गन्तेत्यहर्निशमनिर्वृतः ॥२७॥
27. nārakāṃścaiva saṃprekṣya mahadduḥ khamavāpyate .
etāṃ gatimahaṃ gantetyaharniśamanirvṛtaḥ.
27. nārakān ca eva samprekṣya mahat duḥkham avāpyate
etām gatim aham gantā iti aharniśam anirvṛtaḥ
27. And indeed, by observing those in hell, one experiences great suffering, constantly discontent day and night with the thought, "I will attain this fate."
गर्भवासे महद्दुः खं जायमानस्य योनितः ।
जातस्य बलाभावे च वृद्धत्वे दुः खमेव च ॥२८॥
28. garbhavāse mahadduḥ khaṃ jāyamānasya yonitaḥ .
jātasya balābhāve ca vṛddhatve duḥ khameva ca.
28. garbhāvāse mahat duḥkham jāyamānasya yonitaḥ
jātasya bala abhāve ca vṛddhatve duḥkham eva ca
28. There is great suffering during confinement in the womb and for one being born from the birth canal. For a child that is born, there is also suffering in the absence of strength, and again in old age.
कामेर्ष्या-क्रोधसम्बन्धं यौवने चातिदुः सहम् ।
दुः खप्राया वृद्धता च मरणे दुः खमुत्तमम् ॥२९॥
29. kāmerṣyā-krodhasambandhaṃ yauvane cātiduḥ saham .
duḥ khaprāyā vṛddhatā ca maraṇe duḥ khamuttamam.
29. kāmerṣyākrodhasambandham yauvane ca atiduḥsaham
duḥkhaprāyā vṛddhatā ca maraṇe duḥkham uttamam
29. And in youth, the entanglement with desire, envy, and anger is extremely unbearable. Old age is predominantly characterized by suffering, and in death, there is supreme suffering.
कृष्णमाणस्य याम्यैश्च नरकेषु च पात्यतः ।
पुनश्च गर्भो जन्माथ मरणं नरकस्तथा ॥३०॥
30. kṛṣṇamāṇasya yāmyaiśca narakeṣu ca pātyataḥ .
punaśca garbho janmātha maraṇaṃ narakastathā.
30. kṛṣyamāṇasya yāmyaiḥ ca narakeṣu ca pātyataḥ
punaḥ ca garbhaḥ janma atha maraṇam narakaḥ tathā
30. One is dragged by the agents of Yama and repeatedly cast into hells. Then, there is again (the suffering of entering) a womb, (followed by) birth, death, and another descent into hell, illustrating the perpetual cycle of transmigration (saṃsāra).
एवं संसारचक्रेऽस्मिन् जन्तवो घटियन्त्रवत् ।
भ्राम्यन्ते प्राकृतैर्बन्धैर्बद्ध्वा बाध्यन्ति चासकृत् ॥३१॥
31. evaṃ saṃsāracakre'smin jantavo ghaṭiyantravat .
bhrāmyante prākṛtairbandhairbaddhvā bādhyanti cāsakṛt.
31. evam saṃsāracakre asmin jantavaḥ ghaṭiyantravat
bhrāmyante prākṛtaiḥ bandhaiḥ baddhvā bādhyanti ca asakṛt
31. In this manner, within this cycle of transmigration (saṃsāra), living beings are whirled around like a water-wheel, repeatedly bound by material attachments and subjected to torment.
नास्ति तात सुखं किञ्चिदत्र दुः खशताकुले ।
तस्मान्मोक्षाय यतता कथं सेव्या मया त्रयी ॥३२॥
32. nāsti tāta sukhaṃ kiñcidatra duḥ khaśatākule .
tasmānmokṣāya yatatā kathaṃ sevyā mayā trayī.
32. na asti tāta sukham kiñcit atra duḥkhaśatākule
tasmāt mokṣāya yatatā katham sevyā mayā trayī
32. Dear father, there is no happiness at all in this (world), which is plagued by hundreds of sorrows. Therefore, one must strive for final liberation (mokṣa). How then can the triple Vedic knowledge (trayī) be engaged with by me?

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