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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-16

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कथितं मे त्वया वत्स संसारस्य व्यवस्थितम् ।
स्वरूपमतिहेयस्य घटीयन्त्रवदव्ययम् ॥१॥
1. kathitaṃ me tvayā vatsa saṃsārasya vyavasthitam .
svarūpamatiheyasya ghaṭīyantravadavyayam.
1. kathitam me tvayā vatsa saṃsārasya vyavasthitam
svarūpam atiheyasya ghaṭīyantravat avyayam
1. O dear child, you have described to me the established nature of the cycle of rebirth (saṃsāra) – its intrinsic nature (svarūpa), which is extremely worthy of abandonment, and which is ceaseless like a water-wheel.
तदेवमेतदखिलं मयावगतमीदृशम् ।
किं मया वद कर्तव्यमेवस्मिन् व्यवस्थिते ॥२॥
2. tadevametadakhilaṃ mayāvagatamīdṛśam .
kiṃ mayā vada kartavyamevasmin vyavasthite.
2. tat evam etat akhilam mayā avagatam īdṛśam
kim mayā vada kartavyam eva asmin vyavasthite
2. Therefore, all this, exactly as it is, has been understood by me. Please tell me, what should be done by me in this established state of affairs?
पुत्र उवाच ।
यदि मद्वचनं तात श्रद्दधास्यविशङ्कितः ।
तत् परित्यज्य गार्हस्थ्यं वानप्रस्थपरो भव ॥३॥
3. putra uvāca .
yadi madvacanaṃ tāta śraddadhāsyaviśaṅkitaḥ .
tat parityajya gārhasthyaṃ vānaprasthaparo bhava.
3. putra uvāca yadi mat-vacanaṃ tāta śraddadhāsi aviśaṅkitaḥ
tat parityajya gārhasthyaṃ vānaprastha-paraḥ bhava
3. The son said: 'Father, if you believe my words without hesitation, then abandon the householder's stage of life and embrace the forest-dweller's stage (vānaprastha) with full dedication.'
तमनुष्ठाय विधिवद् विहायाग्निपरिग्रहम् ।
आत्मन्यात्मानमाधया निर्द्वन्द्वो निष्परिग्रहः ॥४॥
4. tamanuṣṭhāya vidhivad vihāyāgniparigraham .
ātmanyātmānamādhayā nirdvandvo niṣparigrahaḥ.
4. tam anuṣṭhāya vidhivat vihāya agni-parigraham
ātmani ātmānam ādhāya nirdvandvaḥ niṣparigrahaḥ
4. Having properly observed that (forest-dweller's stage), and abandoning the keeping of sacred fires, fix your individual self (ātman) in the supreme Self (ātman), becoming free from dualities and without possessions.
एकान्तराशी वश्यात्मा भव भिक्षुरतन्द्रितः ।
तत्र योगापरो भूत्वा बाह्यस्पर्शविवर्जितः ॥५॥
5. ekāntarāśī vaśyātmā bhava bhikṣuratandritaḥ .
tatra yogāparo bhūtvā bāhyasparśavivarjitaḥ.
5. ekānta-rāśin vaśya-ātmā bhava bhikṣuḥ atandritaḥ
tatra yoga-aparaḥ bhūtvā bāhya-sparśa-vivarjitaḥ
5. Living in solitude, with a controlled mind (ātman), become an energetic mendicant. In that state, becoming completely devoted to spiritual discipline (yoga), be free from external sense contacts.
ततः प्राप्स्यति तं योगं दुः शसंयोगभेषजम् ।
मुक्तिहेतुमनौपम्यमनाख्येयमसङ्गिनम् ।
यत्संयोगान्न ते योगो भूयो भूतैर्भविष्यति ॥६॥
6. tataḥ prāpsyati taṃ yogaṃ duḥ śasaṃyogabheṣajam .
muktihetumanaupamyamanākhyeyamasaṅginam .
yatsaṃyogānna te yogo bhūyo bhūtairbhaviṣyati.
6. tataḥ prāpsyati tam yogaṃ
duḥkha-saṃyoga-bheṣajam mukti-hetum anaupamyam
anākhyeyam asaṅginam yat-saṃyogāt na
te yogaḥ bhūyaḥ bhūtaiḥ bhaviṣyati
6. Then he will attain that spiritual discipline (yoga) which is the remedy for the conjunction with suffering, the cause of ultimate liberation (mokṣa), incomparable, indescribable, and devoid of attachment. Through the attainment of this (yoga), you will no longer have contact with material elements (bhūta).
पितोवाच ।
वत्स योगं ममाचक्ष्व मुक्तिहेतुमतः परम् ।
येन भूतैः पुनर्भूतो नेदृगः खमवाप्नुयाम् ॥७॥
7. pitovāca .
vatsa yogaṃ mamācakṣva muktihetumataḥ param .
yena bhūtaiḥ punarbhūto nedṛgaḥ khamavāpnuyām.
7. pitā uvāca vatsa yogam mama ācakṣva muktihetumataḥ
param yena bhūtaiḥ punaḥ bhūtaḥ na īdṛśaḥ kham avāpnuyām
7. The father said: "Son, explain to me that supreme discipline (yoga) which is beyond even that which possesses the cause of final liberation (mokṣa). By means of which, even if I am reborn among beings, I may not attain such a miserable condition."
यत्रासक्तिपरस्यात्मा मम संसारबन्धनैः ।
नैति योगमयोगोऽपि तं योगमधुना वद ॥८॥
8. yatrāsaktiparasyātmā mama saṃsārabandhanaiḥ .
naiti yogamayogo'pi taṃ yogamadhunā vada.
8. yatra āsakti-parasya ātmā mama saṃsāra-bandhanaiḥ
na eti yogam ayogaḥ api tam yogam adhunā vada
8. Where my soul (ātman), extremely attached, is bound by the fetters of transmigration (saṃsāra), it does not attain true union (yoga), even though it may be devoid of spiritual discipline (ayoga). Therefore, explain that (true) discipline (yoga) to me now.
संसारादित्यतापार्ति-विप्लुष्यद्देहमानसम् ।
ब्रह्मज्ञानाम्बुशीतेन सिञ्च मां वाक्यवारिणा ॥९॥
9. saṃsārādityatāpārti-vipluṣyaddehamānasam .
brahmajñānāmbuśītena siñca māṃ vākyavāriṇā.
9. saṃsāra-āditya-tāpa-ārti-vipluṣyat-deha-mānasam
brahma-jñāna-ambu-śītena siñca mām vākya-vāriṇā
9. My body and mind (manas) are being scorched by the intense suffering caused by the burning heat, which is like the sun (āditya) of transmigration (saṃsāra). Sprinkle me with the cool water (ambu) of the knowledge of Brahman (brahman), using the water (vāri) of your words.
अविद्याकृष्णसर्पेण दष्टं तद्विषपीडितम् ।
स्ववाक्यामृतपानेन मां जीवय पुनर्मृतम् ॥१०॥
10. avidyākṛṣṇasarpeṇa daṣṭaṃ tadviṣapīḍitam .
svavākyāmṛtapānena māṃ jīvaya punarmṛtam.
10. avidyā-kṛṣṇa-sarpeṇa daṣṭam tad-viṣa-pīḍitam
sva-vākya-amṛta-pānena mām jīvaya punaḥ mṛtam
10. I have been bitten by the black serpent of spiritual ignorance (avidyā) and am tormented by its poison. Revive me, who am as if dead again, by making me drink the nectar of your words.
पुत्र-दार-गृह-क्षेत्र-ममत्वनिगजडार्दितम् ।
मां मोचयेष्टसद्भाव-विज्ञानोद्घाटनैस्त्वरन् ॥११॥
11. putra-dāra-gṛha-kṣetra-mamatvanigajaḍārditam .
māṃ mocayeṣṭasadbhāva-vijñānodghāṭanaistvaran.
11. putradāragṛhakṣetramamatvanigaḍajaḍārditam mām
mocaya iṣṭasadbhāva vijñāna udghāṭanaiḥ tvaran
11. Please quickly liberate me, who am afflicted by the dullness stemming from the fetters of attachment (mamatva) to sons, wives, homes, and fields, through the revelations of knowledge (vijñāna) concerning the desired true reality (sadbhāva).
पुत्र उवाच ।
शृणु तात यथा योगो दत्तात्रेयेण धीमता ।
अलर्काय पुरा प्रोक्तः सम्यक् पृष्टेन विस्तरात् ॥१२॥
12. putra uvāca .
śṛṇu tāta yathā yogo dattātreyeṇa dhīmatā .
alarkāya purā proktaḥ samyak pṛṣṭena vistarāt.
12. putra uvāca śṛṇu tāta yathā yogaḥ dattātreyeṇa
dhīmatā alarkāya purā proktaḥ samyak pṛṣṭena vistarāt
12. The son said: 'Listen, father, to how the practice of (yoga) was extensively explained by the wise Dattātreya to Alarka, who had made a thorough inquiry, long ago.'
पितोवाच ।
दत्तात्रेयः सुतः कस्य कथं वा योगमुक्तवान् ।
कश्चालर्को महाभागो यो यौगं परिपृष्टवान् ॥१३॥
13. pitovāca .
dattātreyaḥ sutaḥ kasya kathaṃ vā yogamuktavān .
kaścālarko mahābhāgo yo yaugaṃ paripṛṣṭavān.
13. pitā uvāca dattātreyaḥ sutaḥ kasya katham vā yogam
uktavān kaḥ ca alarkaḥ mahābhāgaḥ yaḥ yogam paripṛṣṭavān
13. The father asked: 'Whose son is Dattātreya, and how did he teach the practice of (yoga)? And who is this Alarka, the greatly fortunate one, who made such a thorough inquiry about (yoga)?'
पुत्र उवाच ।
कौशिको ब्राह्मणः कश्चित् प्रतिष्ठानेऽभवत् पुरे ।
सोऽन्यजन्मकृतैः पापैः कुष्ठरोगातुरोऽभवत् ॥१४॥
14. putra uvāca .
kauśiko brāhmaṇaḥ kaścit pratiṣṭhāne'bhavat pure .
so'nyajanmakṛtaiḥ pāpaiḥ kuṣṭharogāturo'bhavat.
14. putra uvāca kauśikaḥ brāhmaṇaḥ kaścit pratiṣṭhāne abhavat
pure saḥ anyajanmakṛtaiḥ pāpaiḥ kuṣṭharogāturaḥ abhavat
14. The son said: 'There was a certain Brahmin (brāhmaṇa) named Kauśika who lived in the city of Pratiṣṭhāna. Due to misdeeds (pāpa) committed in a previous life, he became afflicted with leprosy.'
तं तथा व्याधितं भार्या पतिं देवमिवार्च्चयत् ।
पादाभ्यङ्गाङ्गसंवाह-स्त्रानाच्छादनभोजनैः ॥१५॥
15. taṃ tathā vyādhitaṃ bhāryā patiṃ devamivārccayat .
pādābhyaṅgāṅgasaṃvāha-strānācchādanabhojanaiḥ.
15. tam tathā vyādhitaṃ bhāryā patiṃ devam iva arccayat
pādābhyangāṅgasaṃvāha-snānācchādanabhojanaiḥ
15. The wife worshipped her husband, who was gravely ill, as if he were a god, through foot massages, body massages, baths, clothing, and food.
श्लेष्म-मूत्र-पुरीषासृक्-प्रवाहक्षालनेन च ।
रहश्चैवोपचारेण प्रियसम्भाषणेन च ॥१६॥
16. śleṣma-mūtra-purīṣāsṛk-pravāhakṣālanena ca .
rahaścaivopacāreṇa priyasambhāṣaṇena ca.
16. śleṣma-mūtra-purīṣāsṛk-pravāhakṣālanena ca
rahaḥ ca eva upacāreṇa priyasambhāṣaṇena ca
16. And by washing away discharges of phlegm, urine, faeces, and blood, as well as through private care and pleasant conversations.
स तया पूज्यमानोऽपि सदातीव विनीतया ।
अतीव तीव्रकोपत्वान्निर्भर्त्सयति निष्ठुरः ॥१७॥
17. sa tayā pūjyamāno'pi sadātīva vinītayā .
atīva tīvrakopatvānnirbhartsayati niṣṭhuraḥ.
17. saḥ tayā pūjyamānaḥ api sadā atīva vinītayā
atīva tīvrakopatvāt nirbhartsayati niṣṭhuraḥ
17. Even though he was worshipped by her, who was always exceedingly humble, he, being harsh due to his extremely intense anger, would repeatedly rebuke her.
तथापि प्रणता भार्या तममन्यत दैवतम् ।
तं तथाप्यतिबीभत्सं सर्वश्रेष्ठममन्यत ॥१८॥
18. tathāpi praṇatā bhāryā tamamanyata daivatam .
taṃ tathāpyatibībhatsaṃ sarvaśreṣṭhamamanyata.
18. tathā api praṇatā bhāryā tam amanyata daivatam
tam tathā api atibībhatsaṃ sarvaśreṣṭham amanyata
18. Nevertheless, the humble wife considered him a deity. Even though he was exceedingly disgusting, she still considered him the supreme best.
अचङ्क्रमणशोलोऽपि स कदाचिद् द्विजोत्तमः ।
प्राह भार्यां नयस्वेति त्वं मां तस्या निवेशनम् ॥१९॥
19. acaṅkramaṇaśolo'pi sa kadācid dvijottamaḥ .
prāha bhāryāṃ nayasveti tvaṃ māṃ tasyā niveśanam.
19. acaṅkramaṇaśolaḥ api sa kadācit dvijottamaḥ prāha
bhāryām nayasva iti tvam mām tasyāḥ niveśanam
19. Even though he was of a reclusive nature, that excellent Brahmin (dvijottama) once said to his wife, 'You must take me to her dwelling.'
या सा वेश्या मया दृष्टा राजमार्गे गृहोषिता ।
तां मां प्रापय धर्मज्ञे सैव मे हृदि वर्तते ॥२०॥
20. yā sā veśyā mayā dṛṣṭā rājamārge gṛhoṣitā .
tāṃ māṃ prāpaya dharmajñe saiva me hṛdi vartate.
20. yā sā veśyā mayā dṛṣṭā rājamārge gṛhoṣitā tām
mām prāpaya dharmajñe sā eva me hṛdi vartate
20. O virtuous one (dharmajñe), you must lead me to that courtesan whom I saw living in a house on the royal road. Indeed, she alone dwells in my heart.
दृष्टा सूर्योदये बाला रात्रिश्चेयमुपागता ।
दर्शनानन्तरं सा मे हृदयान्नापसर्पति ॥२१॥
21. dṛṣṭā sūryodaye bālā rātriśceyamupāgatā .
darśanānantaraṃ sā me hṛdayānnāpasarpati.
21. dṛṣṭā sūryodaye bālā rātriḥ ca iyam upāgatā
darśanāt anantaram sā me hṛdayāt na apasarpati
21. I saw that young woman (bālā) at sunrise, and now this night has arrived. Yet, since that sighting, she does not depart from my heart.
यदि सा चारुसर्वाङ्गी पीनश्रोणिपयोधरा ।
नोपगूहति तन्वङ्गी तन्मां द्रक्ष्यसि वै मृतम् ॥२२॥
22. yadi sā cārusarvāṅgī pīnaśroṇipayodharā .
nopagūhati tanvaṅgī tanmāṃ drakṣyasi vai mṛtam.
22. yadi sā cārusarvāṅgī pīnaśroṇipayodharā na
upagūhati tanvaṅgī tat mām drakṣyasi vai mṛtam
22. If that slender-bodied woman (tanvaṅgī), whose every limb is beautiful (cārusarvāṅgī) and who has full hips and breasts (pīnaśroṇipayodharā), does not embrace me, then you will surely see me dead.
वामः कामो मनुष्याणां बहुभिः प्रार्थ्यते च सा ।
ममाशक्तिश्च गमने सङ्कुलं प्रतिभाति मे ॥२३॥
23. vāmaḥ kāmo manuṣyāṇāṃ bahubhiḥ prārthyate ca sā .
mamāśaktiśca gamane saṅkulaṃ pratibhāti me.
23. vāmaḥ kāmaḥ manuṣyāṇām bahubhiḥ prārthyate ca sā
mama āśaktiḥ ca gamane saṅkulaṃ pratibhāti me
23. The desires (kāma) of people are often contrary, and she (the speaker) is also desired by many. My own inability to walk seems confusing to me.
तत् तदा वचनं श्रुत्वा भर्तुः कामातुरस्य सा ।
तत्पत्नी सत्कुलोत्पन्ना महाभागा पतिव्रता ॥२४॥
24. tat tadā vacanaṃ śrutvā bhartuḥ kāmāturasya sā .
tatpatnī satkulotpannā mahābhāgā pativratā.
24. tat tadā vacanaṃ śrutvā bhartuḥ kāmāturasya
sā tatpatnī satkulotpannā mahābhāgā pativratā
24. Then, having heard those words of her husband, who was agitated by desire (kāma), that wife - born in a noble family, greatly blessed, and devoted to her husband (pativratā) -
गाग्ं परिकरं बद्ध्वा शुल्कमादाय चाधिकम् ।
स्कन्धे भर्तारमादाय जगाम मृदुगामिनी ॥२५॥
25. gāgṃ parikaraṃ baddhvā śulkamādāya cādhikam .
skandhe bhartāramādāya jagāma mṛdugāminī.
25. gāgṃ parikaraṃ baddhvā śulkaṃ ādāya ca adhikam
skandhe bhartāram ādāya jagāma mṛdugāminī
25. Having firmly girded herself and taken an additional fee, she, moving gently, carried her husband on her shoulder and departed.
निशि मेघास्तृते व्योम्नि चलद्विद्युत्प्रदर्शिते ।
राजमार्गे प्रियं भर्तुश्चिकीर्षन्ती द्विजाङ्गना ॥२६॥
26. niśi meghāstṛte vyomni caladvidyutpradarśite .
rājamārge priyaṃ bhartuścikīrṣantī dvijāṅganā.
26. niśi meghāstṛte vyomni caladvidyutpradarśite
rājamārge priyaṃ bhartuḥ cikīrṣantī dvijāṅganā
26. At night, on the royal road (rājamārga), with the sky covered by clouds and lit by flashing lightning, the Brahmin woman (dvijāṅganā), desiring to please her husband -
पथि शूले तथा प्रोतमचौरं यौरशङ्कया ।
माण्डव्यमतिदुः खार्तमन्धकारेऽथ स द्विजः ॥२७॥
27. pathi śūle tathā protamacauraṃ yauraśaṅkayā .
māṇḍavyamatiduḥ khārtamandhakāre'tha sa dvijaḥ.
27. pathi śūle tathā protam acauram yauraśaṅkayā
māṇḍavyam atiduḥkhārtam andhakāre atha saḥ dvijaḥ
27. On the path, Mānḍavya, though innocent, was thus impaled on a stake due to suspicion of theft. That Brahmin (dvija) was extremely afflicted by suffering in the darkness.
पत्नीस्कन्धे समारूढश्चालयामास कौशिकः ।
पादावमर्षणात् क्रुद्धो माण्डव्यस्तमुवाच ह ॥२८॥
28. patnīskandhe samārūḍhaścālayāmāsa kauśikaḥ .
pādāvamarṣaṇāt kruddho māṇḍavyastamuvāca ha.
28. patnīskandhe samārūḍhaḥ cālayāmāsa kauśikaḥ
pādāvamarṣaṇāt kruddhaḥ māṇḍavyaḥ tam uvāca ha
28. Kaushika, having mounted upon his wife's shoulder, proceeded. Angered by the trampling of his feet, Mānḍavya then spoke to him.
येनाहमेवमत्यर्थं दुः खितश्चालितः पदा ।
दशां कष्टामनुप्राप्तः स पापात्मा नराधमः ॥२९॥
29. yenāhamevamatyarthaṃ duḥ khitaścālitaḥ padā .
daśāṃ kaṣṭāmanuprāptaḥ sa pāpātmā narādhamaḥ.
29. yena aham evam atyartham duḥkhitaḥ cālitaḥ padā
daśām kaṣṭām anuprāptaḥ saḥ pāpātmā narādhamaḥ
29. He by whom I have been thus greatly distressed and moved by foot, and who has made me attain such a wretched state - that sinful person (pāpātmā), that vilest of men (narādhama) -
सूर्योदयेऽवशः प्राणैर्विमोक्ष्यति न संशयः ।
भास्करालोकनादेव स विनाशमवाप्स्यति ॥३०॥
30. sūryodaye'vaśaḥ prāṇairvimokṣyati na saṃśayaḥ .
bhāskarālokanādeva sa vināśamavāpsyati.
30. sūryodaye avaśaḥ prāṇaiḥ vimokṣyati na saṃśayaḥ
bhāskarālokanāt eva saḥ vināśam avāpsyati
30. At sunrise, that helpless man will be released from his life; there is no doubt about this. He will meet his destruction just by seeing the sun.
तस्य भार्याततः श्रुत्वा तं शापमतिदारुणम् ।
प्रोवाच व्यथिता सूर्यो नैवोदयमुपैष्यति ॥३१॥
31. tasya bhāryātataḥ śrutvā taṃ śāpamatidāruṇam .
provāca vyathitā sūryo naivodayamupaiṣyati.
31. tasya bhāryā tataḥ śrutvā tam śāpam atidāruṇam
provāca vyathitā sūryaḥ na eva udayam upaiṣyati
31. After hearing that very terrible curse, his distressed wife declared, "The sun will certainly not rise."
ततः सूर्योदयाभावादभवत् सन्तता निशा ।
बहून्यहः प्रमाणानि ततो देवा भयं ययुः ॥३२॥
32. tataḥ sūryodayābhāvādabhavat santatā niśā .
bahūnyahaḥ pramāṇāni tato devā bhayaṃ yayuḥ.
32. tataḥ sūryodaya abhāvāt abhavat santatā niśā
bahūni ahaḥ pramāṇāni tataḥ devāḥ bhayam yayuḥ
32. Consequently, due to the absence of sunrise, night became continuous for many days. Then, the gods became fearful.
निः स्वाध्यायवषट्कार-स्वधास्वाहाविवर्जितम् ।
कथं नु खल्विदं सर्वं न गच्छेत् संक्षयं जगत् ॥३३॥
33. niḥ svādhyāyavaṣaṭkāra-svadhāsvāhāvivarjitam .
kathaṃ nu khalvidaṃ sarvaṃ na gacchet saṃkṣayaṃ jagat.
33. niḥsvādhyāyavaṣaṭkārasvadhāsvāhāvivarjitam katham
nu khalu idam sarvam na gacchet saṃkṣayam jagat
33. If the world is devoid of Vedic study (svādhyāya), oblations to the gods (vaṣaṭkāra), offerings to ancestors (svadhā), and offerings to deities (svāhā), how indeed could this entire world not go to utter destruction?
अहोरात्रव्यवस्थाया विना मासर्तुसंक्षयः ।
तत्संक्षयान्न त्वयने ज्ञायेते दक्षिणोत्तरे ॥३४॥
34. ahorātravyavasthāyā vinā māsartusaṃkṣayaḥ .
tatsaṃkṣayānna tvayane jñāyete dakṣiṇottare.
34. ahorātravyavasthāyāḥ vinā māsartusaṃkṣayaḥ
tatsaṃkṣayāt na tu ayane jñāyete dakṣiṇottare
34. Without the regular system of days and nights, there is a disruption of months and seasons. Consequently, due to this disruption, the southern and northern solstices are not properly determined.
विना चायनविज्ञानात् कालः संवत्सरः कुतः ।
संवत्सरं विना नान्यत् कालज्ञानं प्रवर्तते ॥३५॥
35. vinā cāyanavijñānāt kālaḥ saṃvatsaraḥ kutaḥ .
saṃvatsaraṃ vinā nānyat kālajñānaṃ pravartate.
35. vinā ca ayanavijñānāt kālaḥ saṃvatsaraḥ kutaḥ
saṃvatsaram vinā na anyat kālajñānam pravartate
35. Without understanding the sun's solstitial and equinoctial movements (ayana), how can a year (saṃvatsara) as a unit of time be determined? Indeed, without the concept of a year (saṃvatsara), no other knowledge of time can properly operate.
पतिव्रताया वचसा नोद्गच्छति दिवाकरः ।
सूर्योदयं विना नैव स्त्रानदानादिकाः क्रियाः ॥३६॥
36. pativratāyā vacasā nodgacchati divākaraḥ .
sūryodayaṃ vinā naiva strānadānādikāḥ kriyāḥ.
36. pativratāyāḥ vacasā na udgacchati divākaraḥ
sūryodayam vinā na eva snānadānādikāḥ kriyāḥ
36. The sun (divākara) does not rise merely by the word of a chaste and devoted wife (pativratā). And without sunrise, religious activities such as ritual bathing and charitable giving (dāna) certainly do not commence.
नाग्नेर्विहरणञ्चैव क्रात्वभावश्च लक्ष्यते ।
नैवाप्ययनमस्माकं विना होमेन जायते ॥३७॥
37. nāgnerviharaṇañcaiva krātvabhāvaśca lakṣyate .
naivāpyayanamasmākaṃ vinā homena jāyate.
37. na agneḥ viharaṇam ca eva kratvabhāvaḥ ca lakṣyate
na eva api ayanam asmākam vinā homena jāyate
37. Neither the ceremonial carrying of the sacred fire (agneḥ viharaṇam) nor the absence of major sacrifices (kratu) are observed. Indeed, our desired progress (ayana) cannot be achieved without fire offerings (homa).
वयमाप्यायिता मर्त्यैर्यज्ञभागैर्यथोचितैः ।
वृष्ट्या ताननुगृह्णीमो मर्त्यान् शस्यादिसिद्धये ॥३८॥
38. vayamāpyāyitā martyairyajñabhāgairyathocitaiḥ .
vṛṣṭyā tānanugṛhṇīmo martyān śasyādisiddhaye.
38. vayam āpyāyitāḥ martyaiḥ yajñabhāgaiḥ yathocitaiḥ
vṛṣṭyā tān anugṛhṇīmaḥ martyān śasyādisiddhaye
38. vayam martyaiḥ yathocitaiḥ yajñabhāgaiḥ āpyāyitāḥ
tān martyān vṛṣṭyā śasyādisiddhaye anugṛhṇīmaḥ
38. We (deities) are nourished by mortals with appropriate portions from their Vedic rituals (yajñas). In return, we bless those mortals with rain for the successful growth of their crops and other produce.
निष्पादितास्वोषधीषु मर्त्या यज्ञैर्यजन्ति नः ।
तेषां वयं प्रयच्छामः कामान् यज्ञादिपूजिताः ॥३९॥
39. niṣpāditāsvoṣadhīṣu martyā yajñairyajanti naḥ .
teṣāṃ vayaṃ prayacchāmaḥ kāmān yajñādipūjitāḥ.
39. niṣpāditāsu oṣadhīṣu martyāḥ yajñaiḥ yajanti naḥ
teṣām vayam prayacchāmaḥ kāmān yajñādipūjitāḥ
39. Once the plants and herbs are grown, mortals worship us with Vedic rituals (yajña). Being thus honored by Vedic rituals (yajña) and similar rituals, we grant their desires.
अधो हि वर्षाम वयं मर्त्याश्चोर्ध्वप्रवर्षिणः ।
तोयवर्षेण हि वयं हविर्वर्षेण मानवाः ॥४०॥
40. adho hi varṣāma vayaṃ martyāścordhvapravarṣiṇaḥ .
toyavarṣeṇa hi vayaṃ havirvarṣeṇa mānavāḥ.
40. adhaḥ hi varṣāma vayam martyāḥ ca ūrdhvapravarṣiṇaḥ
toyavarṣeṇa hi vayam havirvarṣeṇa mānavāḥ
40. Indeed, we [deities] shower [rain and blessings] downwards, while mortals [offer] upwards. We [shower] through rain (water), and humans [offer] through oblations.
ये नास्माकं प्रयच्छन्ति नित्यनैमित्तकीः क्रियाः ।
क्रतुभागं दुरात्मानः स्वयञ्चाश्नन्ति लोलुपाः ॥४१॥
41. ye nāsmākaṃ prayacchanti nityanaimittakīḥ kriyāḥ .
kratubhāgaṃ durātmānaḥ svayañcāśnanti lolupāḥ.
41. ye na asmākam prayacchanti nityanaimittikīḥ kriyāḥ
kratubhāgam durātmānaḥ svayam ca āśnanti lolupāḥ
41. Those evil-minded and greedy individuals who do not offer us the regular and occasional rituals and instead consume the sacrificial share themselves...
विनाशाय वयं तेषां तोयसूर्याग्निमारुतान् ।
क्षितिञ्च सन्दूषयामः पापानामपकारिणाम् ॥४२॥
42. vināśāya vayaṃ teṣāṃ toyasūryāgnimārutān .
kṣitiñca sandūṣayāmaḥ pāpānāmapakāriṇām.
42. vināśāya vayam teṣām toyasūryāgnimārutān
kṣitim ca sandūṣayāmaḥ pāpānām apakāriṇām
42. For the destruction of those sinful and harmful individuals, we [deities] pollute the water, the sun, the fire, the winds, and the earth.
दुष्टतोयादिभोगेन तेषां दुष्कृतकर्मिणाम् ।
उपसर्गाः प्रवर्तन्ते मरणाय सुदारुणाः ॥४३॥
43. duṣṭatoyādibhogena teṣāṃ duṣkṛtakarmiṇām .
upasargāḥ pravartante maraṇāya sudāruṇāḥ.
43. duṣṭatoyādibhogena teṣām duṣkṛtakārmiṇām
upasargāḥ pravartante maraṇāya sudāruṇāḥ
43. For those who commit evil deeds, very dreadful calamities leading to death arise from the consumption of contaminated water and similar things.
ये त्वस्मान् प्रीणयित्वा तु भुञ्जते शेषमात्मना ।
तेषां पुण्यान् वयं योकान् विदधाम महात्मनाम् ॥४४॥
44. ye tvasmān prīṇayitvā tu bhuñjate śeṣamātmanā .
teṣāṃ puṇyān vayaṃ yokān vidadhāma mahātmanām.
44. ye tu asmān prīṇayitvā tu bhuñjate śeṣam ātmanā
teṣām puṇyān vayam lokān vidadhāma mahātmanām
44. Those who, after satisfying us, partake of the remainder for themselves (ātman) - for those great-souled (mahātman) beings, we create auspicious realms.
तन्नास्ति सर्वमेवैतद्विनैषां व्युष्टिसंस्थैतम् ।
कथं नु दिनसर्गः स्यादन्योऽन्यमवदन् सुराः ॥४५॥
45. tannāsti sarvamevaitadvinaiṣāṃ vyuṣṭisaṃsthaitam .
kathaṃ nu dinasargaḥ syādanyo'nyamavadan surāḥ.
45. tat na asti sarvam eva etat vinā eṣām vyuṣṭisaṃsthitam
katham nu dinasargaḥ syāt anyaḥ anyam avadan surāḥ
45. Without these (elements/offerings), this entire universe for the unfolding of prosperity (vyuṣṭi) would not exist. How then could the creation of day (dinasarga) occur? The gods said to one another.
तेषामेव समेतानां यज्ञव्युच्छित्तिशङ्किनाम् ।
देवानां वचनं श्रुत्वा प्राह देवः प्रजापतिः ॥४६॥
46. teṣāmeva sametānāṃ yajñavyucchittiśaṅkinām .
devānāṃ vacanaṃ śrutvā prāha devaḥ prajāpatiḥ.
46. teṣām eva sametānām yajñavyucchittiśaṅkinām
devānām vacanam śrutvā pra āha devaḥ prajāpatiḥ
46. Hearing the words of those very gods who had assembled and were apprehensive about the interruption of the Vedic ritual (yajña), the god Prajāpati spoke.
तेजः परं तेजसैव तपसा च तपस्तथा ।
प्रशाम्यतेऽमरास्तस्माच्छृणुध्वं वचनं मम ॥४७॥
47. tejaḥ paraṃ tejasaiva tapasā ca tapastathā .
praśāmyate'marāstasmācchṛṇudhvaṃ vacanaṃ mama.
47. tejaḥ param tejasā eva tapasā ca tapaḥ tathā
praśāmyate amarāḥ tasmāt śṛṇudhvam vacanam mama
47. Supreme power (tejas) is subdued by power (tejas) itself, and similarly, austerity (tapas) is overcome by austerity (tapas). Therefore, O immortals (amara), listen to my words.
पतिव्रताया माहात्म्यान्नोद्गच्छति दिवाकरः ।
तस्य चानुदयाद्धानिर्मर्त्यानां भवतां तथा ॥४८॥
48. pativratāyā māhātmyānnodgacchati divākaraḥ .
tasya cānudayāddhānirmartyānāṃ bhavatāṃ tathā.
48. pativratāyāḥ māhātmyāt na udgacchati divākaraḥ
tasya ca anudayāt hāniḥ martyānām bhavatām tathā
48. Due to the greatness (māhātmya) of the devoted wife (pativratā), the sun (divākara) does not rise. And because of its non-rising, there is harm to mortals (martya) and also to you (gods).
तस्मात् पतिव्रतामत्रेरनुभूयां तपस्विनीम् ।
प्रसादयत वै पत्नीं भानोरुदयकाम्यया ॥४९॥
49. tasmāt pativratāmatreranubhūyāṃ tapasvinīm .
prasādayata vai patnīṃ bhānorudayakāmyayā.
49. tasmāt pativratām atreḥ anubhūyām tapasvinīm
prasādayata vai patnīm bhānoḥ udayakāmyayā
49. Therefore, you (all) should indeed propitiate Anubhūyā, the devoted wife (pativratā) and ascetic (tapasvinī) woman of Atri, for the sake of the sun's rising.
पुत्र उवाच ।
तैः सा प्रसादिता गत्वा प्रोहेष्टं व्रियतामिति ।
अयाचन्त दिनं देवा भवत्विति यथा पुरा ॥५०॥
50. putra uvāca .
taiḥ sā prasāditā gatvā proheṣṭaṃ vriyatāmiti .
ayācanta dinaṃ devā bhavatviti yathā purā.
50. putraḥ uvāca taiḥ sā prasāditā gatvā proheṣṭam vriyatām
iti ayācanta dinam devāḥ bhavatu iti yathā purā
50. The son narrated: They (the gods) went and propitiated her. (They then said to her,) "Let what is desired be chosen!" The gods then requested that the day be "as it was before."
अनसूयोवाच ।
पतिव्रताया माहात्म्यं न हीयेत कथन्त्विति ।
संमान्य तस्मात् तां साध्वीमहः स्त्रक्ष्याम्यहं सुराः ॥५१॥
51. anasūyovāca .
pativratāyā māhātmyaṃ na hīyeta kathantviti .
saṃmānya tasmāt tāṃ sādhvīmahaḥ strakṣyāmyahaṃ surāḥ.
51. anasūyā uvāca pativratāyāḥ māhātmyam na hīyeta katham tu
iti saṃmānya tasmāt tām sādhvīm ahaḥ srakṣyāmi aham surāḥ
51. Anasuya said: "How can the greatness of a devoted wife (pativratā) not diminish? Therefore, O gods, honoring that virtuous lady, I will create the day."
यथा पुनरहोरात्र-संस्थानमुपजायते ।
यथा च तस्याः स्वपतिर्न साध्व्या नाशमेष्यति ॥५२॥
52. yathā punarahorātra-saṃsthānamupajāyate .
yathā ca tasyāḥ svapatirna sādhvyā nāśameṣyati.
52. yathā punaḥ ahorātrasaṃsthānam upajāyate yathā
ca tasyāḥ svapatiḥ na sādhvyāḥ nāśam eṣyati
52. So that the established order of day and night may again come into being, and so that her own husband, belonging to that virtuous woman, will not perish.
पुत्र उवाच ।
एवमुक्त्वा सुरांस्तस्या गत्वा सा मन्दिरं शुभा ।
उवाच कुशलं पृष्टा धर्मं भर्तुस्तथात्मनः ॥५३॥
53. putra uvāca .
evamuktvā surāṃstasyā gatvā sā mandiraṃ śubhā .
uvāca kuśalaṃ pṛṣṭā dharmaṃ bhartustathātmanaḥ.
53. putraḥ uvāca evam uktvā surān tasyāḥ gatvā sā mandiram
śubhā uvāca kuśalam pṛṣṭā dharmam bhartuḥ tathā ātmanaḥ
53. The son said: Having thus addressed the gods, that auspicious Anasuya went to her dwelling. When asked about their well-being, she then spoke of her husband's natural law (dharma) and her own.
अनसूयोवाच ।
कच्चिन्नन्दसि कल्याणि स्वभर्तुर्मुखदर्शनात् ।
कच्चिच्चाखिलदेवेभ्यो मन्यसेऽभ्यधिकं पतिम् ॥५४॥
54. anasūyovāca .
kaccinnandasi kalyāṇi svabharturmukhadarśanāt .
kacciccākhiladevebhyo manyase'bhyadhikaṃ patim.
54. anasūyā uvāca kaccit nandasi kalyāṇi svabhartuḥ mukhadarśanāt
kaccit ca akhiladevebhyaḥ manyase abhyadhikam patim
54. Anasuya said: "O auspicious one, do you indeed delight in seeing the face of your own husband? And do you consider your husband superior to all the gods?"
भर्तृशुश्रूषणादेव मया प्राप्तं महत् फलम् ।
सर्वकामफलावाप्त्या प्रत्यूहाः परिवर्तिताः ॥५५॥
55. bhartṛśuśrūṣaṇādeva mayā prāptaṃ mahat phalam .
sarvakāmaphalāvāptyā pratyūhāḥ parivartitāḥ.
55. bhartṛśuśrūṣaṇāt eva mayā prāptam mahat phalam
sarvakāmaphalāvāptyā pratyūhāḥ parivartitāḥ
55. By serving my husband alone, I have achieved a great reward. With the attainment of all desired outcomes, all obstacles have been averted.
पञ्चर्णानि मनुष्येण साध्वि देयानि सर्वदा ।
तथात्मवर्णधर्मेण कर्तव्यो धनसंचयः ॥५६॥
56. pañcarṇāni manuṣyeṇa sādhvi deyāni sarvadā .
tathātmavarṇadharmeṇa kartavyo dhanasaṃcayaḥ.
56. pañcarṇāni manuṣyeṇa sādhvi deyāni sarvadā
tathā ātmavarṇadharmeṇa kartavyaḥ dhanasañcayaḥ
56. O virtuous lady (sādhvī), a person must always discharge the five debts. Likewise, wealth should be accumulated in accordance with one's own social order (varṇa) and constitutional duty (dharma).
प्राप्तश्चार्थस्ततः पात्रे विनियोज्यो विधानतः ।
सत्यार्जव-तपो-दानैर्दयायुक्तो भवेत् सदा ॥५७॥
57. prāptaścārthastataḥ pātre viniyojyo vidhānataḥ .
satyārjava-tapo-dānairdayāyukto bhavet sadā.
57. prāptaḥ ca arthaḥ tataḥ pātre viniyojyaḥ vidhānataḥ
satyārjavatapodānaiḥ dayāyuktaḥ bhavet sadā
57. And the acquired wealth should then be properly utilized for a deserving recipient. One should always be compassionate, (practicing) truthfulness, straightforwardness, austerity (tapas), and charity (dāna).
क्रियाश्च शास्त्रनिर्दिष्टा रागद्वेषविवर्जिताः ।
कर्तव्या अन्वहं श्रद्धा-पुरस्कारेण शक्तितः ॥५८॥
58. kriyāśca śāstranirdiṣṭā rāgadveṣavivarjitāḥ .
kartavyā anvahaṃ śraddhā-puraskāreṇa śaktitaḥ.
58. kriyāḥ ca śāstranirdiṣṭāḥ rāgadveṣavivarjitāḥ
kartavyāḥ anvaham śraddhāpuraskāreṇa śaktitaḥ
58. And actions (karma) prescribed by the scriptures, free from attachment and aversion, should be performed daily with reverence (śraddhā) and according to one's ability.
स्वजातिविहितानेव लोकानाप्नोति मानवः ।
क्लेशेन महता साध्वि प्राजापत्यादिकान् क्रमात् ॥५९॥
59. svajātivihitāneva lokānāpnoti mānavaḥ .
kleśena mahatā sādhvi prājāpatyādikān kramāt.
59. svajātivihitān eva lokān āpnoti mānavaḥ
kleśena mahatā sādhvi prājāpatyādikān kramāt
59. O virtuous woman, a human being attains only those worlds that are prescribed for their own social class, such as the worlds of Prajāpati and others, but only with great difficulty and in successive stages.
स्त्रियस्त्वेवं समस्तस्य नरैर्दुः खार्जितस्य वै ।
पुण्यस्यार्धापहारिण्यः पतिशुश्रूषयैव हि ॥६०॥
60. striyastvevaṃ samastasya narairduḥ khārjitasya vai .
puṇyasyārdhāpahāriṇyaḥ patiśuśrūṣayaiva hi.
60. striyaḥ tu evam samastasya naraiḥ duḥkhārjitasya
vai puṇyasya ardhāpahāriṇyaḥ patiśuśrūṣayā eva hi
60. But women, by merely serving their husbands, indeed become sharers of half of all the merit (puṇya) that men have laboriously acquired.
नास्ति स्त्रीणां पृथग्यज्ञो न श्राद्धं नाप्युपोषितम् ।
भर्तृशुश्रूषयैवैतान् लोकानिष्टान् व्रजन्ति हि ॥६१॥
61. nāsti strīṇāṃ pṛthagyajño na śrāddhaṃ nāpyupoṣitam .
bhartṛśuśrūṣayaivaitān lokāniṣṭān vrajanti hi.
61. na asti strīṇām pṛthak yajñaḥ na śrāddham na api upoṣitam
bhartṛśuśrūṣayā eva etān lokān iṣṭān vrajanti hi
61. strīṇām pṛthak yajñaḥ na asti,
śrāddham na,
api upoṣitam na.
hi bhartṛśuśrūṣayā eva etān iṣṭān lokān vrajanti.
61. For women, there is no separate Vedic ritual (yajña), no funeral rite (śrāddha), nor any (separate) fasting (upoṣitam). Indeed, by serving their husbands alone, they attain these desired realms.
तस्मात् साध्वि महाभागे पतिशुश्रूषणं प्रति ।
त्वया मतिः सदा कार्या यतो भर्ता परा गतिः ॥६२॥
62. tasmāt sādhvi mahābhāge patiśuśrūṣaṇaṃ prati .
tvayā matiḥ sadā kāryā yato bhartā parā gatiḥ.
62. tasmāt sādhvi mahābhāge patiśuśrūṣaṇam prati
tvayā matiḥ sadā kāryā yataḥ bhartā parā gatiḥ
62. Therefore, O virtuous and highly fortunate one, you should always apply your mind (mati) to serving your husband, because the husband is indeed the supreme goal.
यद्देवेभ्यो यच्च पित्रागतेभ्यः कुर्याद्भर्ताभ्यर्च्चनं सत्क्रियातः ।
तस्याप्यर्धं केवलानन्यचित्ता नारी भुङ्क्ते भर्तृशुश्रूषयैव ॥६३॥
63. yaddevebhyo yacca pitrāgatebhyaḥ kuryādbhartābhyarccanaṃ satkriyātaḥ .
tasyāpyardhaṃ kevalānanyacittā nārī bhuṅkte bhartṛśuśrūṣayaiva.
63. yat devebhyaḥ yat ca pitrāgatebhyaḥ
kuryāt bhartā abhyarccanam satkriyātaḥ
tasyāḥ api ardham kevalānananyacittā
nārī bhuṅkte bhartṛśuśrūṣayā eva
63. Whatever veneration a husband performs with sincere devotion (satkriyātaḥ) for the gods (deva) and for the departed ancestors, a wife whose mind is solely and exclusively focused on her husband enjoys half of that merit simply through her dedicated service to him.
पुत्र उवाच ।
तस्यास्तद्वचनं श्रुत्वा प्रतिपूज्य तथादरात् ।
प्रत्युवाचात्रिपत्नीं तामनसूयामिदं वचः ॥६४॥
64. putra uvāca .
tasyāstadvacanaṃ śrutvā pratipūjya tathādarāt .
pratyuvācātripatnīṃ tāmanasūyāmidaṃ vacaḥ.
64. putra uvāca tasyāḥ tat vacanam śrutvā pratipūjya tathā
ādarāt prati uvāca atripátnīm tām anasūyām idam vacaḥ
64. The son said: Having heard her words and having respectfully honored her in that manner, he replied these words to Anasuya, the wife of Atri.
धन्यास्म्यनुगृहीतास्मि देवैश्चाप्यवलोकिता ।
यन्मे प्रकृतिकल्याणि श्रद्धां वर्धयसे पुनः ॥६५॥
65. dhanyāsmyanugṛhītāsmi devaiścāpyavalokitā .
yanme prakṛtikalyāṇi śraddhāṃ vardhayase punaḥ.
65. dhanyā asmi anugṛhītā asmi devaiḥ ca api avalokitā
yat me prakṛtikalyāṇi śraddhām vardhayase punaḥ
65. I am blessed, I am favored, and I am even regarded by the gods (deva). Because, O naturally auspicious one, you again increase my faith (śraddhā).
जानाम्येतन्न नारीणां काचित् पतिसमा गतिः ।
तत्प्रीतिश्चोपकाराय इह लोके परत्र च ॥६६॥
66. jānāmyetanna nārīṇāṃ kācit patisamā gatiḥ .
tatprītiścopakārāya iha loke paratra ca.
66. jānāmi etat na nārīṇām kācit patisamā gatiḥ
tatprītiḥ ca upakārāya iha loke paratra ca
66. I know this: for women, there is no refuge or path (gati) comparable to their husband. And her affection for him is indeed beneficial in this world and in the next.
पतिप्रसादादिह च प्रेत्य चैव यशस्विनि ।
नारी सुखमवाप्नोति नार्या भर्ता हि देवता ॥६७॥
67. patiprasādādiha ca pretya caiva yaśasvini .
nārī sukhamavāpnoti nāryā bhartā hi devatā.
67. pati-prasādāt iha ca pretya ca eva yaśasvini
nārī sukham avāpnoti nāryāḥ bhartā hi devatā
67. O glorious woman, by the grace of her husband, a woman attains happiness both in this world and after death. Indeed, for a woman, her husband is truly a deity.
सा त्वं ब्रूहि महाभागे प्राप्ताया मम मन्दिरम् ।
आर्याया यन्मया कार्यं तथार्येणापि वा शुभे ॥६८॥
68. sā tvaṃ brūhi mahābhāge prāptāyā mama mandiram .
āryāyā yanmayā kāryaṃ tathāryeṇāpi vā śubhe.
68. sā tvam brūhi mahābhāge prāptāyāḥ mama mandiram
āryāyāḥ yat mayā kāryam tathā āryeṇa api vā śubhe
68. O greatly fortunate and auspicious lady, please tell me what I should do for the revered woman who has arrived at my house, and what the revered gentleman should do as well.
अनसूयोवाच ।
एते देवाः सहेन्द्रेण मामुपागम्य दुः खिताः ।
त्वद्वाख्यापास्तसत्कर्मदिननक्तनिरूपणाः ॥६९॥
69. anasūyovāca .
ete devāḥ sahendreṇa māmupāgamya duḥ khitāḥ .
tvadvākhyāpāstasatkarmadinanaktanirūpaṇāḥ.
69. anasūyā uvāca ete devāḥ saha indreṇa mām upāgamya
duḥkhitāḥ tvad-vākhyā-apāsta-sat-karma-dina-nakta-nirūpaṇāḥ
69. Anasūyā said: "These gods, along with Indra, approached me in distress, as the proper performance of their virtuous actions (karma) throughout day and night has been disrupted by your pronouncement."
याचन्तेऽहर्निशासंस्थां यथावदविखण्डिताम् ।
अहं तदर्थमायाता शृणु चैतद्वचो मम ॥७०॥
70. yācante'harniśāsaṃsthāṃ yathāvadavikhaṇḍitām .
ahaṃ tadarthamāyātā śṛṇu caitadvaco mama.
70. yācante aharnisā-saṃsthām yathāvat avikhaṇḍitām
aham tad-artham āyātā śṛṇu ca etat vacaḥ mama
70. They implore me for the established order of day and night to be properly restored and remain unbroken. For that very reason, I have come. Now, listen to these words of mine.
दिनाभावात् समस्तानामभावो यागकर्मणाम् ।
तदभावात् सुराः पुष्टिं नोपयान्ति तपस्विनि ॥७१॥
71. dinābhāvāt samastānāmabhāvo yāgakarmaṇām .
tadabhāvāt surāḥ puṣṭiṃ nopayānti tapasvini.
71. dinābhāvāt samastānām abhāvaḥ yāgakarmaṇām
tadabhāvāt surāḥ puṣṭim na upayanti tapasvini
71. tapasvini dinābhāvāt samastānām yāgakarmaṇām
abhāvaḥ tadabhāvāt surāḥ puṣṭim na upayanti
71. O ascetic, when there is an absence of days, there is a cessation of all Vedic rituals (yajña-karma). Consequently, without these (rituals), the gods do not attain nourishment.
अह्नश्चैव समुच्छेदादुच्छेदः सर्वकर्मणाम् ।
तदुच्छेदादनावृष्ट्या जगदुच्छेदमेष्यति ॥७२॥
72. ahnaścaiva samucchedāducchedaḥ sarvakarmaṇām .
taducchedādanāvṛṣṭyā jagaducchedameṣyati.
72. ahnaḥ ca eva samucchedāt ucchedaḥ sarvakarmaṇām
| tat ucchedāt anāvṛṣṭyā jagat ucchedam eṣyati
72. And indeed, from the complete cessation of day comes the cessation of all actions (karma). Due to that cessation, the world will experience destruction because of drought.
तत् त्वमिच्छसि चेदेतत् जगदुद्धर्तुमापदः ।
प्रसीद साध्वि लोकानां पूर्ववद्धर्ततां रविः ॥७३॥
73. tat tvamicchasi cedetat jagaduddhartumāpadaḥ .
prasīda sādhvi lokānāṃ pūrvavaddhartatāṃ raviḥ.
73. tat tvam icchasi cet etat jagat uddhartum āpadaḥ
| prasīda sādhvi lokānām pūrvavat dhartatām raviḥ
73. Therefore, if you wish to deliver this world from danger, O virtuous one (sādhvī), then be gracious! Let the sun (ravi) sustain (the world) for the people as before.
ब्राह्मण्युवाच ।
माण्डव्येन महाभागे शप्तो भर्ता ममेश्वरः ।
सूर्योदये विनाशं त्वं प्राप्स्यसीत्यतिमन्युना ॥७४॥
74. brāhmaṇyuvāca .
māṇḍavyena mahābhāge śapto bhartā mameśvaraḥ .
sūryodaye vināśaṃ tvaṃ prāpsyasītyatimanyunā.
74. brāhmaṇī uvāca | māṇḍavyena mahābhāge śaptaḥ bhartā mama
īśvaraḥ | sūryodaye vināśaṃ tvam prāpsyasi iti atimañyunā
74. The Brāhmaṇī said: 'O highly fortunate one (mahābhāgā)! My husband, the lord, was cursed by Māṇḍavya with great anger (atimañyu), saying, "You will meet your destruction at sunrise."'
अनसूयोवाच ।
यदि वा रोचते भद्रे ततस्त्वद्वचनादहम् ।
करोमि पूर्ववद्देहं भर्तारञ्च नवं तव ॥७५॥
75. anasūyovāca .
yadi vā rocate bhadre tatastvadvacanādaham .
karomi pūrvavaddehaṃ bhartārañca navaṃ tava.
75. anasūyā uvāca yadi vā rocate bhadre tataḥ tvat vacanāt
aham karomi pūrvavat deham bhartāram ca navam tava
75. Anasūyā said, "If it truly pleases you, good lady, then by your word, I will restore your body to its former state and give you a new husband."
मया हि सर्वथा स्त्रीणां माहात्म्यं वरवर्णिनि ।
पतिव्रतानामाराध्यमिति संमानयामि ते ॥७६॥
76. mayā hi sarvathā strīṇāṃ māhātmyaṃ varavarṇini .
pativratānāmārādhyamiti saṃmānayāmi te.
76. mayā hi sarvathā strīṇām māhātmyam varavarṇini
pativratānām ārādhyam iti saṃmānayāmi te
76. Indeed, O lady of excellent complexion, I always honor you, believing that the greatness of chaste wives (pativratā) should be revered in every way.
पुत्र उवाच ।
तथेत्युक्ते तया सूर्यमाजुहाव तपस्विनी ।
अनसूयार्घ्यमुद्यम्य दशरात्रे तदा निशि ॥७७॥
77. putra uvāca .
tathetyukte tayā sūryamājuhāva tapasvinī .
anasūyārghyamudyamya daśarātre tadā niśi.
77. putraḥ uvāca tathā iti ukte tayā sūryam ājuhāva
tapasvinī anasūyā arghyam udyamya daśarātre tadā niśi
77. The son said: "When she [Anasūyā] had agreed saying 'so be it,' Anasūyā, the ascetic woman, then at night on the tenth night, having lifted the water offering (arghya), invoked Sūrya (the sun god)."
ततो विवस्वान् भगवान् फुल्लपद्मारुणाकृतिः ।
शैलराजानमुदयमारुरोहोरुमण्डलः ॥७८॥
78. tato vivasvān bhagavān phullapadmāruṇākṛtiḥ .
śailarājānamudayamārurohorumaṇḍalaḥ.
78. tataḥ vivasvān bhagavān phullapadmāruṇākṛtiḥ
śailarājānam udayam āruroha urumaṇḍalaḥ
78. Then, the glorious Vivasvān (the sun god), whose form was reddish like a blooming lotus and who had a large disk, ascended Udaya, the king of mountains (the Sunrise Mountain).
समनन्तरमेवास्या भर्ता प्राणैर्व्ययुज्यत ।
पपात च महीपृष्ठे पतन्तं जगृहे च सा ॥७९॥
79. samanantaramevāsyā bhartā prāṇairvyayujyata .
papāta ca mahīpṛṣṭhe patantaṃ jagṛhe ca sā.
79. samanantaram eva asyā bhartā prāṇaiḥ vyayujyata
papāta ca mahīpṛṣṭhe patantam jagṛhe ca sā
79. Immediately thereafter, her husband was separated from his life-breaths (prāṇa). He fell onto the surface of the earth, and she caught him as he was falling.
अनसूयोवाच ।
न विषादस्त्वया भद्रे कर्तव्यः पश्य मे बलम् ।
पतिशुश्रूषयावाप्तं तपसः किं चिरेण ते ॥८०॥
80. anasūyovāca .
na viṣādastvayā bhadre kartavyaḥ paśya me balam .
patiśuśrūṣayāvāptaṃ tapasaḥ kiṃ cireṇa te.
80. anasūyā uvāca na viṣādaḥ tvayā bhadre kartavyaḥ paśya
me balam patiśuśrūṣayā avāptam tapasaḥ kim cireṇa te
80. Anasūyā said: "O auspicious one, you should not feel sorrow. Behold my strength, which I have gained through devoted service to my husband. What is the need for you to perform asceticism (tapas) for a long time?"
यथा भर्तृसमं नान्यमपश्यं पुरुषं क्वचित् ।
रूपतः शीलतो बुद्ध्या वाङ्माधुर्ंय्यादिभूषणैः ॥८१॥
81. yathā bhartṛsamaṃ nānyamapaśyaṃ puruṣaṃ kvacit .
rūpataḥ śīlato buddhyā vāṅmādhurṃyyādibhūṣaṇaiḥ.
81. yathā bhartṛsamam na anyam apaśyam puruṣam kvacit
rūpataḥ śīlataḥ buddhyā vāṅmādhuryādibhūṣaṇaiḥ
81. Indeed, I have never seen any other man anywhere who is equal to my husband in terms of form, character, intellect, sweetness of speech, and other virtues.
तेन सत्येन विप्रोऽयं व्याधिमुक्तः पुनर्युवा ।
प्राप्नोतु जीवितं भार्यासहायः शरदां शतम् ॥८२॥
82. tena satyena vipro'yaṃ vyādhimuktaḥ punaryuvā .
prāpnotu jīvitaṃ bhāryāsahāyaḥ śaradāṃ śatam.
82. tena satyena vipraḥ ayam vyādhimuktaḥ punaḥ yuvā
prāpnotu jīvitam bhāryāsahāyaḥ śaradām śatam
82. By the power of that truth, may this brāhmaṇa, freed from disease and young again, regain his life and live for a hundred years (śaradaḥ śatam) with his wife.
यथा भर्तृसमं नान्यमहं पश्यामि दैवतम् ।
तेन सत्येन विप्रोऽयं पुनर्जोवत्वनामयः ॥८३॥
83. yathā bhartṛsamaṃ nānyamahaṃ paśyāmi daivatam .
tena satyena vipro'yaṃ punarjovatvanāmayaḥ.
83. yathā bhartṛsamam na anyam aham paśyāmi daivatam
tena satyena vipraḥ ayam punaḥ jīvatu anāmayaḥ
83. Just as I do not regard any other deity as equal to my husband, by the power of that truth, may this brahmin live again, free from illness.
कर्मणा मनसा वाचा भर्तुराराधनं प्रति ।
यथा ममोद्यमो नित्यं तथायं जीवतां द्विजः ॥८४॥
84. karmaṇā manasā vācā bharturārādhanaṃ prati .
yathā mamodyamo nityaṃ tathāyaṃ jīvatāṃ dvijaḥ.
84. karmaṇā manasā vācā bhartuḥ ārādhanam prati yathā
mama udyamaḥ nityam tathā ayam jīvatām dvijaḥ
84. Just as my dedication is always expressed through action (karma), thought, and speech towards the service of my husband, so too may this brahmin live.
पुत्र उवाच ।
ततो विप्रः समुत्तस्थौ व्याधिमुक्तः पुनर्युवा ।
स्वभाभिर्भासयन् वेश्म वृन्दारक इवाजरः ॥८५॥
85. putra uvāca .
tato vipraḥ samuttasthau vyādhimuktaḥ punaryuvā .
svabhābhirbhāsayan veśma vṛndāraka ivājaraḥ.
85. putraḥ uvāca tataḥ vipraḥ samuttasthau vyādhimuktaḥ punaḥ
yuvā svabhābhiḥ bhāsayat veśma vṛndārakaḥ iva ajaraḥ
85. The son said: Then the brahmin arose, cured of his illness and young again, illuminating the house with his own radiance, like an immortal deity.
ततोऽपतत् पुष्पवृष्टिर्देववाद्यादिनिस्वनः ।
लेभिरे च मुदं देवा अनसूयामथाब्रुवन् ॥८६॥
86. tato'patat puṣpavṛṣṭirdevavādyādinisvanaḥ .
lebhire ca mudaṃ devā anasūyāmathābruvan.
86. tataḥ apatat puṣpavṛṣṭiḥ devavādyādinisvanaḥ
lebhire ca mudam devāḥ anasūyām atha abruvan
86. Then a shower of flowers fell, accompanied by the sound of divine musical instruments. The gods rejoiced and then addressed Anasuya.
देवा ऊचुः ।
वरं वृणीष्व कल्याणि देवकार्यं महत् कृतम् ।
त्वया यस्मात् ततो देवा वरदास्ते तपस्विनि ॥८७॥
87. devā ūcuḥ .
varaṃ vṛṇīṣva kalyāṇi devakāryaṃ mahat kṛtam .
tvayā yasmāt tato devā varadāste tapasvini.
87. devāḥ ūcuḥ | varam vṛṇīṣva kalyāṇi devakāryam mahat
kṛtam | tvayā yasmāt tataḥ devāḥ varadāḥ te tapasvini
87. The gods said, 'O auspicious one, choose a boon. Since a great service to the gods has been accomplished by you, therefore, O ascetic woman, we gods are here to grant you boons.'
अनसूयोवाच ।
यदि देवाः प्रसन्ना मे पितामहपुरोगमाः ।
वरदा वरयोग्या च यद्यहं भवतां मता ॥८८॥
88. anasūyovāca .
yadi devāḥ prasannā me pitāmahapurogamāḥ .
varadā varayogyā ca yadyahaṃ bhavatāṃ matā.
88. anasūyā uvāca | yadi devāḥ prasannāḥ me pitāmaha-purōgamāḥ
| varadā vara-yogyā ca yadi aham bhavatām matā
88. Anasūyā said, 'If the gods, led by the Grandfather (Brahmā), are pleased with me, and if I am considered by you to be a giver of boons (varadā) and worthy of a boon (vara-yogya)...'
तद्यान्तु मम पुत्रत्वं ब्रह्म-विष्णु-महेश्वराः ।
योगञ्च प्राप्नुयां भर्तृसहिता क्लेशमुक्तये ॥८९॥
89. tadyāntu mama putratvaṃ brahma-viṣṇu-maheśvarāḥ .
yogañca prāpnuyāṃ bhartṛsahitā kleśamuktaye.
89. tat yāntu mama putratvam brahma-viṣṇu-maheśvarāḥ
| yogam ca prāpnuyām bhartṛ-sahitā kleśa-muktaye
89. Then let Brahmā, Viṣṇu, and Maheśvara become my sons, and may I, along with my husband, attain (spiritual) union (yoga) for liberation from suffering (kleśa).
एवमस्त्विति तां देवा ब्रह्म-विष्णु-शिवादयः ।
प्रोक्त्वा जग्मुर्यथान्यायमनुमान्य तपस्विनीम् ॥९०॥
90. evamastviti tāṃ devā brahma-viṣṇu-śivādayaḥ .
proktvā jagmuryathānyāyamanumānya tapasvinīm.
90. evam astu iti tām devāḥ brahma-viṣṇu-śiva-ādayaḥ
| proktvā jagmuḥ yathā-nyāyam anumānya tapasvinīm
90. Brahmā, Viṣṇu, Śiva, and the other gods said to her, 'So be it!' and, having honored the ascetic woman, they departed as was proper.

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