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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-25

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जड उवाच ।
आगम्य स्वपुरं सोऽथ पित्रोः सर्वमशेषतः ।
कथयामास तन्वङ्गी यथा प्राप्ता पुनर्मृता ॥१॥
1. jaḍa uvāca .
āgamya svapuraṃ so'tha pitroḥ sarvamaśeṣataḥ .
kathayāmāsa tanvaṅgī yathā prāptā punarmṛtā.
1. jaḍa uvāca āgamya svapuram saḥ atha pitroḥ sarvam
aśeṣataḥ kathayāmāsa tanvaṅgī yathā prāptā punaḥ mṛtā
1. Jaḍa said: Then, upon arriving at his own city, he fully narrated everything to his parents: how the slender-bodied girl was found and then died again.
ननाम सा च चरणौ श्वश्रूश्वशुरयोः शुभा ।
स्वजनञ्च यथापूर्वं वन्दनाश्लेषणादिभिः ॥२॥
2. nanāma sā ca caraṇau śvaśrūśvaśurayoḥ śubhā .
svajanañca yathāpūrvaṃ vandanāśleṣaṇādibhiḥ.
2. nanāma sā ca caraṇau śvaśrūśvaśurayoḥ śubhā
svajanam ca yathāpūrvam vandanāśleṣaṇādibhiḥ
2. And she, the auspicious one, bowed at the feet of her mother-in-law and father-in-law. She also greeted her own relatives, as before, with salutations, embraces, and so forth.
पूजयामास तन्वङ्गी यथान्यायं यथावयः ।
ततो महोत्सवो जज्ञे पौराणां तत्र वै पुरे ॥३॥
3. pūjayāmāsa tanvaṅgī yathānyāyaṃ yathāvayaḥ .
tato mahotsavo jajñe paurāṇāṃ tatra vai pure.
3. pūjayāmāsa tanvaṅgī yathānyāyaṃ yathāvayaḥ
tataḥ mahotsavaḥ jajñe paurāṇāṃ tatra vai pure
3. The slender-bodied queen worshipped properly, honoring people according to their age. Consequently, a grand festival then occurred in that city for the townspeople.
ऋतध्वजश्च सुचिरं तया रेमे सुमध्यया ।
निर्झरेषु च शैलानां निम्नगापुलिनेषु च ॥४॥
4. ṛtadhvajaśca suciraṃ tayā reme sumadhyayā .
nirjhareṣu ca śailānāṃ nimnagāpulineṣu ca.
4. ṛtadhvajaḥ ca suciraṃ tayā reme sumadhyayā
nirjhareṣu ca śailānāṃ nimnagāpulineṣu ca
4. And King Ṛtadhvaja delighted for a long time with her, the slender-waisted queen. They enjoyed themselves amidst the mountain waterfalls and on the banks of rivers.
काननेषु च रम्येषु तथैवोपवनेषु च ।
पुण्यक्षयं वाञ्छमाना सापि कामोपबोगतः ॥५॥
5. kānaneṣu ca ramyeṣu tathaivopavaneṣu ca .
puṇyakṣayaṃ vāñchamānā sāpi kāmopabogataḥ.
5. kānaneṣu ca ramyeṣu tathā eva upavaneṣu ca
puṇyakṣayaṃ vāñchamānā sā api kāmopabhogataḥ
5. And in delightful forests, and likewise in pleasure groves, she too, desiring the exhaustion of her merit (puṇyakṣaya, karma), enjoyed through sensual pleasures (kāmopabhoga).
सह तेनातिकान्तेन रेमे रम्यासु भूमिषु ।
ततः कालेन महता शत्रुजित् स नराधिपः ॥६॥
6. saha tenātikāntena reme ramyāsu bhūmiṣu .
tataḥ kālena mahatā śatrujit sa narādhipaḥ.
6. saha tena atikāntena reme ramyāsu bhūmiṣu
tataḥ kālena mahatā śatrujit sa narādhipaḥ
6. She delighted with that exceedingly charming one in beautiful places. Then, after a long time, that king, the conqueror of enemies...
सम्यक् प्रशास्य वसुधां कालधर्ममुपेयिवान् ।
ततः पौरा महात्मानं पुत्रं तस्य ऋतध्वजम् ॥७॥
7. samyak praśāsya vasudhāṃ kāladharmamupeyivān .
tataḥ paurā mahātmānaṃ putraṃ tasya ṛtadhvajam.
7. samyaṅ praśāsya vasudhām kāladharmam upeyivān
tataḥ paurāḥ mahātmānam putram tasya ṛtadhvajam
7. After properly governing the earth and having attained the law of time (dharma), then the citizens anointed his great-souled son, Ṛtadhvaja.
अभ्यषिञ्चन्त राजानमुदाराचारचेष्टितम् ।
सम्यक् पालयतस्तस्य प्रजाः पुत्रानिवौरसान् ॥८॥
8. abhyaṣiñcanta rājānamudārācāraceṣṭitam .
samyak pālayatastasya prajāḥ putrānivaurasān.
8. abhyaṣiñcanta rājānam udārācāraceṣṭitam samyaṅ
pālayataḥ tasya prajāḥ putrān iva aurasān
8. They anointed as king him who had noble conduct and actions. While he was properly protecting the subjects (prajā) as if they were his own legitimate sons...
मदालसायाः सञ्जज्ञे पुत्रः प्रथमजस्ततः ।
तस्य चक्रे पिता नाम विक्रान्त इति धीमतः ॥९॥
9. madālasāyāḥ sañjajñe putraḥ prathamajastataḥ .
tasya cakre pitā nāma vikrānta iti dhīmataḥ.
9. madālasāyāḥ sañjajñe putraḥ prathamajaḥ tataḥ
tasya cakre pitā nāma vikrānta iti dhīmataḥ
9. From Madālasā, a first-born son was then born. His father named that intelligent one 'Vikrānta'.
तुतुषुस्तेन वै भृत्या जहास च मदालसा ।
सा वै मदालसा पुत्रं बालमुत्तानशायिनम् ।
उल्लापनच्छलेनाह रुदमानमविस्वरम् ॥१०॥
10. tutuṣustena vai bhṛtyā jahāsa ca madālasā .
sā vai madālasā putraṃ bālamuttānaśāyinam .
ullāpanacchalenāha rudamānamavisvaram.
10. tutuṣuḥ tena vai bhṛtyāḥ jahāsa
ca madālasā sā vai madālasā
putram bālam uttānaśāyinam
ullāpanacchalena āha rudamānam avisvaram
10. Indeed, the servants were pleased by him, and Madālasā laughed. Indeed, that Madālasā then spoke to her weeping infant son, who was lying on his back and crying indistinctly, under the pretense of amusing him.
शुद्धोऽसि रे तात न तेऽस्ति नाम कृतं हि ते कल्पनयाधुनैव ।
पञ्चात्मकं देहमिदं तवैतन् नैवास्य त्वं रोदिषि कस्य हेतोः ॥११॥
11. śuddho'si re tāta na te'sti nāma kṛtaṃ hi te kalpanayādhunaiva .
pañcātmakaṃ dehamidaṃ tavaitan naivāsya tvaṃ rodiṣi kasya hetoḥ.
11. śuddhaḥ asi re tāta na te asti nāma
kṛtam hi te kalpanayā adhunā eva
| pañcātmakam deham idam tava etan
na eva asya tvam rodiṣi kasya hetoḥ
11. O dear child, you are pure. You have no name, for it was merely created by your imagination just now. This body, composed of five elements, is yours, but you are not this (body). For what reason then do you cry?
न वा भवान् रोदिति वै स्वजन्मा शब्दोऽयमासाद्य महीशशूनुम् ।
विकल्प्यमाना विविधा गुणास्ते ऽगुणाश्च भौताः सकलेन्द्रियेषु ॥१२॥
12. na vā bhavān roditi vai svajanmā śabdo'yamāsādya mahīśaśūnum .
vikalpyamānā vividhā guṇāste 'guṇāśca bhautāḥ sakalendriyeṣu.
12. na vā bhavān roditi vai svajanmā
śabdaḥ ayam āsādya mahīśaśūnum
| vikalpyamānāḥ vividhāḥ guṇāḥ te
aguṇāḥ ca bhautāḥ sakalendriyeṣu
12. Indeed, you (the self [ātman]) do not weep, for you are self-existent. This sound (of lamentation) arises when it takes hold of the king's son (the individual identifying with the body). Your various qualities and non-qualities, being mentally constructed, are merely material phenomena manifest in all the senses.
भूतानि भूतैः परिदुर्बलानि वृद्धिं समायान्ति यथेह पुंसः ।
अन्नाम्बुपानादिभिरेव कस्य न तेऽस्ति वृद्धिर्न च तेऽस्ति हानिः ॥१३॥
13. bhūtāni bhūtaiḥ paridurbalāni vṛddhiṃ samāyānti yatheha puṃsaḥ .
annāmbupānādibhireva kasya na te'sti vṛddhirna ca te'sti hāniḥ.
13. bhūtāni bhūtaiḥ paridurbalāni
vṛddhim samāyānti yathā iha puṃsaḥ |
annāmbupānādibhiḥ eva kasya na te
asti vṛddhiḥ na ca te asti hāniḥ
13. Just as in this world, the elemental components (of the body), which are naturally very weak, achieve growth through other elements, such as a person's body does through food, water, and other drinks. But for whom is this (growth and decay)? For you (the self [ātman]), there is neither growth nor loss.
त्वं कञ्चुके शीर्यमाणे निजेऽस्मिंस् तस्मिंश्च देहे मूढतां मा व्रजेथाः ।
शुभाशुभैः कर्मभिर्देहमेतन् मदादिमूढैः सञ्चुकस्तेऽपिनद्धः ॥१४॥
14. tvaṃ kañcuke śīryamāṇe nije'smiṃs tasmiṃśca dehe mūḍhatāṃ mā vrajethāḥ .
śubhāśubhaiḥ karmabhirdehametan madādimūḍhaiḥ sañcukaste'pinaddhaḥ.
14. tvam kañcuke śīryamāṇe nije asmin
tasmin ca dehe mūḍhatām mā vrajethāḥ
| śubhāśubhaiḥ karmabhiḥ deham etan
madādimūḍhaiḥ sañcukaḥ te apinaddhaḥ
14. O dear child, do not fall into delusion concerning this your own decaying body, which is like a mere jacket. This very jacket of yours has been fastened upon you by good and bad actions (karma), arising from your deluded state characterized by pride (mada) and other such afflictions.
तातेति किञ्चित्तनयेति किञ्चिद् अम्बेति किञ्चिद्दयितेति किञ्चित् ।
ममेति किञ्चिन्न ममेति किञ्चित् त्वं भूतसङ्घं बहुमानयेथाः ॥१५॥
15. tāteti kiñcittanayeti kiñcid ambeti kiñciddayiteti kiñcit .
mameti kiñcinna mameti kiñcit tvaṃ bhūtasaṅghaṃ bahumānayethāḥ.
15. tāta iti kiñcit tanaya iti kiñcit
amba iti kiñcit dayitā iti kiñcit
mama iti kiñcit na mama iti kiñcit
tvam bhūtasaṅgham bahumānayethāḥ
15. You should greatly respect the multitude of living beings (bhūtasaṅgha), whether they are called "father" or "son," "mother" or "beloved," or whether they are considered "mine" or "not mine."
दुः खानि दुः खोपगमाय भोगान् सुखाय जानाति विमूढचेताः ।
तान्येव दुः खानि पुनः सुखानि जानात्यविद्वान सुविमूढयेताः ॥१६॥
16. duḥ khāni duḥ khopagamāya bhogān sukhāya jānāti vimūḍhacetāḥ .
tānyeva duḥ khāni punaḥ sukhāni jānātyavidvāna suvimūḍhayetāḥ.
16. duḥkhāni duḥkha upagamāya bhogān
sukhāya jānāti vimūḍhacetāḥ
tāni eva duḥkhāni punaḥ sukhāni
jānāti avidvān suvimūḍhayetāḥ
16. One whose mind is greatly deluded (vimūḍhacetāḥ) understands sufferings as leading to suffering, and enjoyments as leading to happiness. But the ignorant person (avidvān), whose mind is extremely deluded, again perceives those very sufferings as happiness.
हासोऽस्थिसन्दर्शनमक्षियुग्मम् अत्युज्ज्वलं तर्जनमङ्गनायाः ।
कुचादिपीनं पिशितं घनं तत् स्थानं रतेः किं नरकं न योषित् ॥१७॥
17. hāso'sthisandarśanamakṣiyugmam atyujjvalaṃ tarjanamaṅganāyāḥ .
kucādipīnaṃ piśitaṃ ghanaṃ tat sthānaṃ rateḥ kiṃ narakaṃ na yoṣit.
17. hāsaḥ asthi sandarśanam akṣiyugmam
ati ujjvalam tarjanam aṅganāyāḥ
kuca ādi pīnam piśitam ghanam tat
sthānam rateḥ kim narakam na yoṣit
17. Laughter is simply the display of bones (teeth). Her pair of eyes is exceedingly dazzling, and her gesture is a threat. Is that plump, dense flesh, from the breasts onwards, truly the abode of love (rati)? Or is a woman not hell itself?
यानं क्षितौ यानगतञ्च देहं देहेऽपि चान्यः पुरुषो निविष्टः ।
ममत्वबुद्धिर्न तथा यथा स्वे देहेऽतिमात्रं बत मूढतैषा ॥१८॥
18. yānaṃ kṣitau yānagatañca dehaṃ dehe'pi cānyaḥ puruṣo niviṣṭaḥ .
mamatvabuddhirna tathā yathā sve dehe'timātraṃ bata mūḍhataiṣā.
18. yānam kṣitau yānagatam ca deham
dehe api ca anyaḥ puruṣaḥ niviṣṭaḥ
mamatvabuddhiḥ na tathā yathā sve
dehe atimātram bata mūḍhatā eṣā
18. A vehicle exists on the earth, and within that vehicle is the body. Yet, residing within the body itself is another distinct person (puruṣa). Our sense of possessiveness (mamatvabuddhi) towards the body *in* a vehicle is not as strong as our excessive attachment to what we perceive as our *own* body. Alas, this is indeed a great delusion (mūḍhatā)!

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