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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-3

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मार्कण्डेय उवाच ।
अहन्यहनि विप्रेन्द्र स तेषां मुनिसत्तमः ।
चकाराहारपयसा तथा गुप्त्या च पोषणम् ॥१॥
1. mārkaṇḍeya uvāca .
ahanyahani viprendra sa teṣāṃ munisattamaḥ .
cakārāhārapayasā tathā guptyā ca poṣaṇam.
1. mārkaṇḍeyaḥ uvāca ahanyahani viprendra saḥ teṣām
munisattamaḥ cakāra āhārapayasā tathā guptyā ca poṣaṇam
1. Mārkaṇḍeya said: "O chief of Brahmins, that best among ascetics nourished them day by day with food, milk, and also with protection."
मासमात्रेण जग्मुस्ते भानोः स्यन्दनवर्त्मनि ।
कौतूहलविलोलाक्षैर्दृष्टा मुनिकुमारकैः ॥२॥
2. māsamātreṇa jagmuste bhānoḥ syandanavartmani .
kautūhalavilolākṣairdṛṣṭā munikumārakaiḥ.
2. māsamātreṇa jagmuḥ te bhānoḥ syandanavartmani
kautūhalavilolākṣaiḥ dṛṣṭāḥ munikumārakaiḥ
2. Within merely a month, they reached the celestial path of the sun, and were seen by the young sages, whose eyes were restless with curiosity.
दृष्ट्वा महीं सनगरां साम्भोनिधिसरिद्वराम् ।
रथचक्रप्रमाणां ते पुनराश्रममागताः ॥३॥
3. dṛṣṭvā mahīṃ sanagarāṃ sāmbhonidhisaridvarām .
rathacakrapramāṇāṃ te punarāśramamāgatāḥ.
3. dṛṣṭvā mahīm sanagarām sāmbhonidhisaridvarām
rathacakrapramāṇām te punaḥ āśramam āgatāḥ
3. Having seen the earth, with its cities, oceans, and excellent rivers, reduced to the size of a chariot wheel, they returned to the hermitage.
श्रमक्लान्तान्तरात्मानो महात्मानो वियोनिजाः ।
ज्ञानञ्च प्रकटीभूतं तत्र तेषां प्रभावतः ॥४॥
4. śramaklāntāntarātmāno mahātmāno viyonijāḥ .
jñānañca prakaṭībhūtaṃ tatra teṣāṃ prabhāvataḥ.
4. śramaklāntāntarātmānaḥ mahātmānaḥ viyonijāḥ
jñānam ca prakaṭībhūtam tatra teṣām prabhāvataḥ
4. Those great souls (mahātman), whose inner selves (ātman) were weary from the exertion, and who were not born from a womb, experienced the manifestation of knowledge there due to their own spiritual power.
ऋषेः शिष्यानुकम्पार्थं वदतो धर्मनिश्चयम् ।
कृत्वा प्रदक्षिणं सर्वे चरणावभ्यवादयन् ॥५॥
5. ṛṣeḥ śiṣyānukampārthaṃ vadato dharmaniścayam .
kṛtvā pradakṣiṇaṃ sarve caraṇāvabhyavādayan.
5. ṛṣeḥ śiṣyānukampārtham vadataḥ dharmaniscayam
kṛtvā pradakṣiṇam sarve caraṇau abhyavādayan
5. For the sake of showing compassion to his disciples, and as he (the sage) spoke the definite conclusion concerning natural law (dharma), all of them performed circumambulation and saluted his feet.
ऊचुश्च मरणाद्घोरान्मोक्षिताः स्मस्त्वया मुने ।
आवास-भक्ष्य-पयसां त्वं नो दाता पिता गुरुः ॥६॥
6. ūcuśca maraṇādghorānmokṣitāḥ smastvayā mune .
āvāsa-bhakṣya-payasāṃ tvaṃ no dātā pitā guruḥ.
6. ūcuḥ ca maraṇāt ghorāt mokṣitāḥ smaḥ tvayā mune
āvāsa bhakṣya payasām tvam naḥ dātā pitā guruḥ
6. And they said, "O sage, we have been freed by you from dreadful death! You are our provider of shelter, food, and water, our father, and our teacher (guru)."
गर्भस्थानां मृता माता पित्रा नैवापि पालिताः ।
त्वया नो जीवितं दत्तं शिशवो येन रक्षिताः ॥७॥
7. garbhasthānāṃ mṛtā mātā pitrā naivāpi pālitāḥ .
tvayā no jīvitaṃ dattaṃ śiśavo yena rakṣitāḥ.
7. garbhasthānām mṛtā mātā pitrā na eva api pālitāḥ
tvayā no jīvitam dattam śiśavaḥ yena rakṣitāḥ
7. Their mother died while they were still in the womb, and they were not even nurtured by their father. But life was given to us by you, by which these children were protected.
क्षितावक्षततेजास्त्वं कृमीणामिव शुष्यताम् ।
गजघण्टां समुत्पाट्य कृतवान् दुः खरेचनम् ॥८॥
8. kṣitāvakṣatatejāstvaṃ kṛmīṇāmiva śuṣyatām .
gajaghaṇṭāṃ samutpāṭya kṛtavān duḥ kharecanam.
8. kṣitau akṣatatejāḥ tvam kṛmīṇām iva śuṣyatām
gajaghaṇṭām samutpāṭya kṛtavān duḥkharecanam
8. Your glory on earth remains undiminished, even for those who waste away like worms. By tearing off the elephant's bell, you have caused a difficult expulsion of sorrow.
कथं वर्धेयुरबलाः खस्थान् द्रक्ष्याम्यहं कदा ।
कदा भूमेर्द्रुमं प्राप्तान् द्रक्ष्ये वृक्षान्तरं गतान् ॥९॥
9. kathaṃ vardheyurabalāḥ khasthān drakṣyāmyahaṃ kadā .
kadā bhūmerdrumaṃ prāptān drakṣye vṛkṣāntaraṃ gatān.
9. katham vardheyuḥ abalāḥ khasthān drakṣyāmi aham kadā
kadā bhūmeḥ drumam prāptān drakṣye vṛkṣāntaram gatān
9. How will these weak ones grow? When will I see them flying in the sky? When will I see them, having reached a tree from the ground, move to another tree?
कदा मे सहजा कान्तिः पांशुना नाशमेष्यति ।
एषां पक्षानिलोत्थेन मत्समीपविचारिणाम् ॥१०॥
10. kadā me sahajā kāntiḥ pāṃśunā nāśameṣyati .
eṣāṃ pakṣānilotthena matsamīpavicāriṇām.
10. kadā me sahajā kāntiḥ pāṃśunā nāśam eṣyati
eṣām pakṣānilotthena matsamīpavicāriṇām
10. When will my natural luster be destroyed by the dust raised by the wind from the wings of these (birds) flying near me?
इति चिन्तयता तात भवता प्रतिपालिताः ।
ते साम्प्रतं प्रवृद्धाः स्मः प्रबुद्धाः करवाम किम् ॥११॥
11. iti cintayatā tāta bhavatā pratipālitāḥ .
te sāmprataṃ pravṛddhāḥ smaḥ prabuddhāḥ karavāma kim.
11. iti cintayatā tāta bhavatā pratipālitāḥ te
sāmpratam pravṛddhāḥ smaḥ prabuddhāḥ karavāma kim
11. O dear one, we were protected by you with such concern. Now we are grown up and enlightened. What should we do?
इत्यृषिर्वचनं तेषां श्रुत्वा संस्कारवत् स्फुटम् ।
शिष्यैः परिवृतः सर्वैः सह पुत्रेण शृङ्गिणा ॥१२॥
12. ityṛṣirvacanaṃ teṣāṃ śrutvā saṃskāravat sphuṭam .
śiṣyaiḥ parivṛtaḥ sarvaiḥ saha putreṇa śṛṅgiṇā.
12. iti ṛṣiḥ vacanam teṣām śrutvā saṃskāravat sphuṭam
śiṣyaiḥ parivṛtaḥ sarvaiḥ saha putreṇa śṛṅgiṇā
12. Thus, having clearly heard their well-expressed words, the sage, surrounded by all his disciples and his son Śṛṅgin,
कौतूहलपरो भूत्वा रोमाञ्चपटसंवृतः ।
उवाच तत्त्वतो ब्रूत प्रवृत्तेः कारणं गिरः ॥१३॥
13. kautūhalaparo bhūtvā romāñcapaṭasaṃvṛtaḥ .
uvāca tattvato brūta pravṛtteḥ kāraṇaṃ giraḥ.
13. kautūhalaparaḥ bhūtvā romāñcapaṭasaṃvṛtaḥ
uvāca tattvataḥ brūta pravṛtteḥ kāraṇam giraḥ
13. Becoming extremely curious, and covered in goosebumps, he said, 'Tell me truthfully the reason for this development and these words.'
कस्य शापादियं प्राप्ता भवद्भिर्विक्रिया परा ।
रूपस्य वचसश्चैव तन्मे वक्तुमीहार्हथ ॥१४॥
14. kasya śāpādiyaṃ prāptā bhavadbhirvikriyā parā .
rūpasya vacasaścaiva tanme vaktumīhārhatha.
14. kasya śāpāt iyam prāptā bhavadbhiḥ vikriyā parā
rūpasya vacasaḥ ca eva tat me vaktum īhā arhatha
14. By whose curse did you attain this great transformation in both your appearance and your speech? You ought to strive to tell me that.
पक्षिण ऊचुः ।
विपुलस्वानिति ख्यातः प्रागासीन्मुनिसत्तमः ।
तस्य पुत्रद्वयं जज्ञे सुकृषस्तुम्बुरुस्तथा ॥१५॥
15. pakṣiṇa ūcuḥ .
vipulasvāniti khyātaḥ prāgāsīnmunisattamaḥ .
tasya putradvayaṃ jajñe sukṛṣastumburustathā.
15. pakṣiṇaḥ ūcuḥ vipulasvānaḥ iti khyātaḥ prāk āsīt
munisattamaḥ tasya putradvayam jajñe sukṛṣaḥ tumburuḥ tathā
15. The birds said: "Formerly, there was an excellent sage (muni) known as Vipulasvāna. To him, two sons were born: Sukṛṣa and Tumburu."
सुकृषस्य वयं पुत्राश्चत्वारः संयतात्मनः ।
तस्यर्षेर्विनयाचारभक्तिनम्राः सदैव हि ॥१६॥
16. sukṛṣasya vayaṃ putrāścatvāraḥ saṃyatātmanaḥ .
tasyarṣervinayācārabhaktinamrāḥ sadaiva hi.
16. sukṛṣasya vayam putrāḥ catvāraḥ saṃyatātmanaḥ
tasya ṛṣeḥ vinayācārabhaktinamrāḥ sadā eva hi
16. We are the four sons of Sukṛṣa, who are self-controlled. We were always humble, showing reverent conduct and devotion (bhakti) towards that sage.
तपश्चरणसक्तस्य शास्यमानेन्द्रियस्य च ।
यथाभिमतमस्माभिस्तदा तस्योपपादितम् ॥१७॥
17. tapaścaraṇasaktasya śāsyamānendriyasya ca .
yathābhimatamasmābhistadā tasyopapāditam.
17. tapascaraṇasaktasya śāsyamānendriyasya ca
yathābhimatam asmābhiḥ tadā tasya upapāditam
17. At that time, we provided him, who was devoted to the practice of austerities (tapas) and whose senses were controlled, with whatever he desired.
समित्पुष्पादिकं सर्वं यच्चैवाभ्यवहारिकम् ।
एवं तत्राथ वसतां तस्यास्माकञ्च कानने ॥१८॥
18. samitpuṣpādikaṃ sarvaṃ yaccaivābhyavahārikam .
evaṃ tatrātha vasatāṃ tasyāsmākañca kānane.
18. samitpuṣpādikam sarvam yat ca eva abhyavahārikam
evam tatra atha vasatām tasya asmākam ca kānane
18. All things like firewood, flowers, etc., and whatever was useful for daily consumption, were provided. Thus, then, while he and we dwelt in that forest...
आजगाम महावर्ष्मा भग्नपक्षो जरान्वितः ।
आताम्रनेत्रः स्त्रस्तात्मा पक्षी भूत्वा सुरेश्वरः ॥१९॥
19. ājagāma mahāvarṣmā bhagnapakṣo jarānvitaḥ .
ātāmranetraḥ strastātmā pakṣī bhūtvā sureśvaraḥ.
19. ājagāma mahāvarṣmā bhagnapakṣaḥ jarānvitaḥ
ātāmranetraḥ strastātmā pakṣī bhūtvā sureśvaraḥ
19. The lord of the gods (sureśvaraḥ), having become a bird (pakṣī bhūtvā), arrived (ājagāma) with a massive body (mahāvarṣmā), broken wings (bhagnapakṣaḥ), afflicted by old age (jarānvitaḥ), with reddish-brown eyes (ātāmranetraḥ), and a dejected spirit (ātman).
सत्य-शौच-क्षमाचारमतीवोदारमानसम् ।
जिज्ञासुस्तमृषिश्रेष्ठमस्मच्छापभवाय च ॥२०॥
20. satya-śauca-kṣamācāramatīvodāramānasam .
jijñāsustamṛṣiśreṣṭhamasmacchāpabhavāya ca.
20. satya-śauca-kṣamācāram atīva udāramānasam
jijñāsuḥ tam ṛṣiśreṣṭham asmat śāpa bhavāya ca
20. (He came) inquisitive (jijñāsuḥ) of that best among sages (ṛṣiśreṣṭham), whose conduct (ācāra) was marked by truth (satya), purity (śauca), and forgiveness (kṣamā), and who possessed a very noble (atīva udāra) mind (mānasa), and also (ca) for the removal (bhavāya) of our (asmat) curse (śāpa).
पक्ष्युवाच ।
द्विजेन्द्र मां क्षुधाविष्टं परित्रातुमिहार्हसि ।
भक्षणार्थो महाभाग गतिर्भव ममातुला ॥२१॥
21. pakṣyuvāca .
dvijendra māṃ kṣudhāviṣṭaṃ paritrātumihārhasi .
bhakṣaṇārtho mahābhāga gatirbhava mamātulā.
21. pakṣī uvāca dvijendra mām kṣudhāviṣṭam paritrātum iha
arhasi bhakṣaṇārthaḥ mahābhāga gatiḥ bhava mama atulā
21. The bird (pakṣī) spoke (uvāca): "O chief of the twice-born (dvijendra), you should (arhasi) save (paritrātum) me (mām) here (iha), for I am afflicted by hunger (kṣudhāviṣṭam). O venerable one (mahābhāga), be (bhava) my (mama) incomparable (atulā) refuge (gatiḥ) for sustenance (bhakṣaṇārthaḥ)."
विन्ध्यस्य शिखरे तिष्ठन् पत्रिपत्रेरितेन वै ।
पतितोऽस्मि महाभाग श्वसनेनातिरंहसा ॥२२॥
22. vindhyasya śikhare tiṣṭhan patripatreritena vai .
patito'smi mahābhāga śvasanenātiraṃhasā.
22. vindhyasya śikhare tiṣṭhan patripatreritena
vai patitaḥ asmi mahābhāga śvasanena atiraṃhasā
22. "O venerable one (mahābhāga), I was staying (tiṣṭhan) on the peak (śikhare) of Vindhya (vindhyasya), and I have fallen (patitaḥ asmi), indeed (vai) driven by the wind acting on my wings/feathers (patripatreritena), by the very swift (atiraṃhasā) wind (śvasanena)."
सोऽहं मोहसमाविष्टो भूमौ सप्ताहमस्मृतिः ।
स्थितस्तत्राष्टमेनाह्ना चेतनां प्राप्तवानहम् ॥२३॥
23. so'haṃ mohasamāviṣṭo bhūmau saptāhamasmṛtiḥ .
sthitastatrāṣṭamenāhnā cetanāṃ prāptavānaham.
23. saḥ aham moha-samāviṣṭaḥ bhūmau saptāham asmṛtiḥ |
sthitaḥ tatra aṣṭamena ahnā cetanām prāptavān aham
23. Enveloped by delusion (moha), I lay unconscious on the ground for seven days. I remained there, and on the eighth day, I regained my consciousness.
प्राप्तचेताः क्षुधाविष्टो भवन्तं शरणं गतः ।
भक्ष्यार्थो विगतानन्दो दूयमानेन चेतसा ॥२४॥
24. prāptacetāḥ kṣudhāviṣṭo bhavantaṃ śaraṇaṃ gataḥ .
bhakṣyārtho vigatānando dūyamānena cetasā.
24. prāpta-cetāḥ kṣudhā-āviṣṭaḥ bhavantam śaraṇam gataḥ
| bhakṣya-arthaḥ vigata-ānandaḥ dūyamānena cetasā
24. Having regained my consciousness, and afflicted by hunger, I came to you for refuge. Without joy, and with a tormented mind, I sought food.
तत् कुरुष्वामलमते मत्त्राणायाचलां मतिम् ।
प्रयच्छ भक्ष्यं विप्रर्षे प्राणयात्राक्षमं मम ॥२५॥
25. tat kuruṣvāmalamate mattrāṇāyācalāṃ matim .
prayaccha bhakṣyaṃ viprarṣe prāṇayātrākṣamaṃ mama.
25. tat kuruṣva amala-mate mat-trāṇāya acalām matim |
prayaccha bhakṣyam viprarṣe prāṇa-yātrā-kṣamam mama
25. Therefore, O pure-minded one, please make an unwavering resolve for my protection. Grant me food, O sage among brahmins, that can sustain my life.
स एवमुक्तः प्रोवाच तमिन्द्रं पक्षिरूपिणम् ।
प्राणसन्धारणार्थाय दास्ये भक्ष्यं तवेप्सितम् ॥२६॥
26. sa evamuktaḥ provāca tamindraṃ pakṣirūpiṇam .
prāṇasandhāraṇārthāya dāsye bhakṣyaṃ tavepsitam.
26. saḥ eva uktaḥ provāca tam indram pakṣi-rūpiṇam |
prāṇa-sandhāraṇa-arthāya dāsye bhakṣyam tava īpsitam
26. Thus addressed, he spoke to that Indra, who was in the form of a bird: 'For the sustenance of life, I will give you the food you desire.'
इत्युक्त्वा पुनरप्येनमपृच्छत् स द्विजोत्तमः ।
आहारः कस्तवार्थाय उपकल्प्यो भवेन्मया ।
स चाह नरमांसेन तृप्तिर्भवति मे परा ॥२७॥
27. ityuktvā punarapyenamapṛcchat sa dvijottamaḥ .
āhāraḥ kastavārthāya upakalpyo bhavenmayā .
sa cāha naramāṃsena tṛptirbhavati me parā.
27. iti uktvā punaḥ api enam apṛcchat
saḥ dvijottamaḥ āhāraḥ kaḥ tava arthāya
upakalpyaḥ bhavet mayā saḥ ca
āha naramāṃsena tṛptiḥ bhavati me parā
27. Having said this, that best of Brahmins (dvijottama) again asked him, 'What kind of food should I prepare for you?' And he replied, 'I achieve supreme satisfaction from human flesh.'
ऋषिरुवाच ।
कौमारं ते व्यतिक्रान्तमतीतं यौवनञ्च ते ।
वयसः परिणामस्ते वर्तते नूनमण्डज ॥२८॥
28. ṛṣiruvāca .
kaumāraṃ te vyatikrāntamatītaṃ yauvanañca te .
vayasaḥ pariṇāmaste vartate nūnamaṇḍaja.
28. ṛṣiḥ uvāca kaumāram te vyatikrāntam atītam yauvanam
ca te vayasaḥ pariṇāmaḥ te vartate nūnam aṇḍaja
28. The sage said, "Your childhood has passed, and your youth too has gone by. Indeed, the decline of your age is now upon you, O egg-born (aṇḍaja)."
यस्मिन् नराणां सर्वेषामशेषेच्छा निवर्तते ।
स कस्माद् वृद्धभावेऽपि सुनृशंसात्मको भवान् ॥२९॥
29. yasmin narāṇāṃ sarveṣāmaśeṣecchā nivartate .
sa kasmād vṛddhabhāve'pi sunṛśaṃsātmako bhavān.
29. yasmin narāṇām sarveṣām aśeṣecchā nivartate saḥ
kasmāt vṛddhabhāve api sunṛśaṃsātmakaḥ bhavān
29. At an age when all desires of men cease, why are you, even in your old age, still so exceptionally cruel-natured?
क्व मानुषस्य पिशितं क्व वयश्चरमं तव ।
सर्वथा दुष्टभावानां प्रशमो नोपपद्यते ॥३०॥
30. kva mānuṣasya piśitaṃ kva vayaścaramaṃ tava .
sarvathā duṣṭabhāvānāṃ praśamo nopapadyate.
30. kva mānuṣasya piśitam kva vayaḥ caramam tava
sarvathā duṣṭabhāvānām praśamaḥ na upapadyate
30. What connection does human flesh (piśita) have with your final stage of life? The calming (praśama) of wicked dispositions (bhāva) is never observed.
अथवा किं मयैतेन प्रोक्तेनास्ति प्रयोजनम् ।
प्रतिश्रुत्य सदा देयमिति नो भावितं मनः ॥३१॥
31. athavā kiṃ mayaitena proktenāsti prayojanam .
pratiśrutya sadā deyamiti no bhāvitaṃ manaḥ.
31. athavā kim mayā etena proktena asti prayojanam
pratiśrutya sadā deyam iti naḥ bhāvitam manaḥ
31. Or, what is the purpose of my having said this? Our minds have not resolved that 'what has been promised must always be delivered'.
इत्युक्त्वा तं स विप्रेन्द्रस्तथेति कृतनिश्चयः ।
शीघ्रमस्मान् समाहूय गुणतोऽनुप्रशस्य च ॥३२॥
32. ityuktvā taṃ sa viprendrastatheti kṛtaniścayaḥ .
śīghramasmān samāhūya guṇato'nupraśasya ca.
32. iti uktvā tam saḥ viprendraḥ tathā iti kṛtaniścayaḥ
śīghram asmān samāhūya guṇataḥ anuprasasya ca
32. Having spoken thus, that chief of Brahmins (viprendraḥ) then resolved, 'So be it.' He quickly summoned us and, praising our merits,...
उवाच क्षुब्धहृदयो मुनिर्वाक्यं सुनिष्ठुरम् ।
विनयावनतान् सर्वान् भक्तियुक्तान् कृताञ्जलीन् ॥३३॥
33. uvāca kṣubdhahṛdayo munirvākyaṃ suniṣṭhuram .
vinayāvanatān sarvān bhaktiyuktān kṛtāñjalīn.
33. uvāca kṣubdha-hṛdayaḥ muniḥ vākyam suniṣṭhuram
vinayāvanatān sarvān bhaktiyuktān kṛtāñjalīn
33. With a disturbed heart, the sage (muniḥ) spoke very harsh words to all of them, who stood humbly bowed, filled with devotion (bhakti), and with folded hands.
कृतात्मानो द्विजश्रेष्ठा ऋणैर्युक्ता मया सह ।
जातं श्रेष्ठमपत्यं वो यूयं मम यथा द्विजाः ॥३४॥
34. kṛtātmāno dvijaśreṣṭhā ṛṇairyuktā mayā saha .
jātaṃ śreṣṭhamapatyaṃ vo yūyaṃ mama yathā dvijāḥ.
34. kṛtātmānaḥ dvijaśreṣṭhāḥ ṛṇaiḥ yuktāḥ mayā saha
jātam śreṣṭham apatyam vaḥ yūyam mama yathā dvijāḥ
34. O self-controlled (kṛtātmānaḥ), best among Brahmins (dvijaśreṣṭhāḥ), you are now bound by debts along with me. Your excellent offspring has been born. Thus, you are to me like my own Brahmins (dvijaḥ).
गुरुः पूज्यो यदि मतो भवतां परमः पिता ।
ततः कुरुत मे वाक्यं निर्व्यलीकेन चेतसा ॥३५॥
35. guruḥ pūjyo yadi mato bhavatāṃ paramaḥ pitā .
tataḥ kuruta me vākyaṃ nirvyalīkena cetasā.
35. guruḥ pūjyaḥ yadi mataḥ bhavatām paramaḥ pitā
tataḥ kuruta me vākyam nirvyalīkena cetasā
35. If the teacher (guru) is considered by you to be a revered and supreme father, then carry out my command with an honest heart.
तद्वाक्यसमकालञ्च प्रोक्तमस्माभिरादृतैः ।
यद्वक्ष्यति भवांस्तद्वै कृतमेवावधार्यताम् ॥३६॥
36. tadvākyasamakālañca proktamasmābhirādṛtaiḥ .
yadvakṣyati bhavāṃstadvai kṛtamevāvadhāryatām.
36. tadvākyasamakālam ca proktam asmābhiḥ ādṛtaiḥ yat
vakṣyati bhavān tat vai kṛtam eva avadhāryatām
36. And at the same time as that statement, we respectfully declared: 'Whatever you command, let it certainly be regarded as already accomplished.'
ऋषिरुवाच ।
मामेष शरणं प्राप्तो विहगः क्षुत्तृषान्वितः ।
युष्मन्मांसेन येनास्य क्षणं तृप्तिर्भवेत वै ॥३७॥
37. ṛṣiruvāca .
māmeṣa śaraṇaṃ prāpto vihagaḥ kṣuttṛṣānvitaḥ .
yuṣmanmāṃsena yenāsya kṣaṇaṃ tṛptirbhaveta vai.
37. ṛṣiḥ uvāca mām eṣaḥ śaraṇam prāptaḥ vihagaḥ kṣuttṛṣānvitaḥ
yuṣmanmāṃsena yena asya kṣaṇam tṛptiḥ bhaveta vai
37. The sage said: 'This bird, suffering from hunger and thirst, has sought refuge with me. Through your flesh, let him certainly attain satisfaction for a moment.'
तृष्णाक्षयञ्च रक्तेन तथा शीघ्नं विधीयताम् ।
ततो वयं प्रव्यथिताः प्रकम्पोद्भूतसाध्वसाः ।
कष्टं कष्टमिति प्रोच्य नैतत् कुर्मेति चाब्रुवन् ॥३८॥
38. tṛṣṇākṣayañca raktena tathā śīghnaṃ vidhīyatām .
tato vayaṃ pravyathitāḥ prakampodbhūtasādhvasāḥ .
kaṣṭaṃ kaṣṭamiti procya naitat kurmeti cābruvan.
38. tṛṣṇākṣayam ca raktena tathā śīghram
vidhīyatām tataḥ vayam pravyathitāḥ
prakampodbhūtasādhvasāḥ kaṣṭam kaṣṭam
iti procya na etat kurmaḥ iti ca abruvan
38. And similarly, let the quenching of its thirst be swiftly brought about by blood. Thereupon, we became greatly distressed, trembling with fear. Saying, 'Alas, alas!' we then declared, 'We will not do this!'
कथं परशरीरस्य हेतोर्देहं स्वकं बुधः ।
विनाशयेद् घातयेद्वा यथा ह्यात्मा तथा सुतः ॥३९॥
39. kathaṃ paraśarīrasya hetordehaṃ svakaṃ budhaḥ .
vināśayed ghātayedvā yathā hyātmā tathā sutaḥ.
39. katham paraśarīrasya hetoḥ deham svakam budhaḥ
vināśayet ghātayet vā yathā hi ātmā tathā sutaḥ
39. How can a wise person destroy or cause his own body to be killed for the sake of another's body? Indeed, a son is considered to be one's own self (ātman).
पितृ-देव-मनुष्याणां यान्युक्तानि ऋणानि वै ।
तान्यपाकुरुते पुत्रो न शरीरप्रदः सुतः ॥४०॥
40. pitṛ-deva-manuṣyāṇāṃ yānyuktāni ṛṇāni vai .
tānyapākurute putro na śarīrapradaḥ sutaḥ.
40. pitṛ-deva-manuṣyāṇām yāni uktāni ṛṇāni vai
tāni apākurute putraḥ na śarīrapradaḥ sutaḥ
40. Indeed, a son (putra) liquidates those debts (ṛṇa) to ancestors, gods, and humans which have been declared; a son (suta) who merely provides a physical body does not (do so).
तस्मान्नैतत् करिष्यामो नी चीर्णं यत् पुरातनैः ।
जीवन् भद्राण्यवाप्नोति जीवन् पुण्यं करोति च ॥४१॥
41. tasmānnaitat kariṣyāmo nī cīrṇaṃ yat purātanaiḥ .
jīvan bhadrāṇyavāpnoti jīvan puṇyaṃ karoti ca.
41. tasmāt na etat kariṣyāmaḥ na cīrṇam yat purātanaiḥ
jīvan bhadrāṇi avāpnoti jīvan puṇyam karoti ca
41. Therefore, we shall not do that which was not practiced by the ancients. A living person obtains blessings, and while living, one also accumulates merit.
मृतस्य देहनाशश्च धर्माद्युपरतिस्तथा ।
आत्मानं सर्वतो रक्ष्यमाहुर्धर्मविदो जनाः ॥४२॥
42. mṛtasya dehanāśaśca dharmādyuparatistathā .
ātmānaṃ sarvato rakṣyamāhurdharmavido janāḥ.
42. mṛtasya dehanāśaḥ ca dharma-ādi uparatiḥ tathā
ātmānam sarvataḥ rakṣyam āhuḥ dharmavidaḥ janāḥ
42. For a dead person, there is the destruction of the body and also the cessation of one's ability to fulfill their constitution (dharma) and other duties. Therefore, people who understand natural law (dharma) declare that one's self (ātman) should be protected in every way.
इत्थं श्रुत्वा वचोऽस्माकं मुनिः क्रोधादिव ज्वलन् ।
प्रोवाच पुनरप्यस्मान् निर्दहन्निव लोचनैः ॥४३॥
43. itthaṃ śrutvā vaco'smākaṃ muniḥ krodhādiva jvalan .
provāca punarapyasmān nirdahanniva locanaiḥ.
43. ittham śrutvā vacaḥ asmākam muniḥ krodhāt iva jvalan
provāca punar api asmān nirdahan iva locanaiḥ
43. Hearing our words, the sage, blazing as if with anger, spoke to us once more, as if scorching us with his gaze.
प्रतिज्ञातं वचो मह्यं यस्मान्नैतत् करिष्यथ ।
तस्मान्मच्छापनिर्दग्धास्तिर्यग्योनौ प्रयास्यथ ॥४४॥
44. pratijñātaṃ vaco mahyaṃ yasmānnaitat kariṣyatha .
tasmānmacchāpanirdagdhāstiryagyonau prayāsyatha.
44. pratijñātam vacaḥ mahyam yasmāt na etat kariṣyatha
tasmāt mat śāpa nirdagdhāḥ tiryak yonau prayāsyatha
44. Since you will not fulfill this word (vacaḥ) promised to me, therefore, burned by my curse, you will enter animal species (yoni).
एवमुक्त्वा तदा सोऽस्मास्तं विहङ्गमथाब्रवीत् ।
अन्त्येष्टिमात्मनः कृत्वा शास्त्रतश्चौर्ध्वदेहिकम् ॥४५॥
45. evamuktvā tadā so'smāstaṃ vihaṅgamathābravīt .
antyeṣṭimātmanaḥ kṛtvā śāstrataścaurdhvadehikam.
45. evam uktvā tadā saḥ asmān tam vihaṅgam atha abravīt
antyeṣṭim ātmanaḥ kṛtvā śāstrataḥ ca ūrdhvadehikam
45. Having spoken thus, he then addressed that bird, "After performing my last rites (antyeṣṭi) and post-mortem rites (aurdhvadehika) according to scriptural injunctions..."
भक्षयस्व सुविश्रब्धौ मामत्र द्विजसत्तम ।
आहारीकृतमेतत् ते मया देहमिहात्मनः ॥४६॥
46. bhakṣayasva suviśrabdhau māmatra dvijasattama .
āhārīkṛtametat te mayā dehamihātmanaḥ.
46. bhakṣayasva suviśrabdhau mām atra dvijasattama
āhārīkṛtam etat te mayā deham iha ātmanaḥ
46. O best of the twice-born, consume me here with utmost confidence. This body (ātman) of mine (ātman) has been offered as food for you by me.
एतावदेव विप्रस्य ब्राह्मणत्वं प्रचक्ष्यते ।
यावत् पतगजात्यग्रय स्वसत्यपरिपालनम् ॥४७॥
47. etāvadeva viprasya brāhmaṇatvaṃ pracakṣyate .
yāvat patagajātyagraya svasatyaparipālanam.
47. etāvat eva viprasya brāhmaṇatvaṃ pracakṣyate
yāvat patagajātyagraya svasatyaparipālanam
47. O best among birds, the state of being a brahmin (brāhmaṇatva) for a learned person (vipra) is declared to be only this: the strict adherence to his own truth (satya).
न यज्ञैर्दक्षिणावद्भिस्तत् पुण्यं प्राप्यते महत् ।
कर्मणान्येन वा विप्रैर्यत् सत्यपरिपालनात् ॥४८॥
48. na yajñairdakṣiṇāvadbhistat puṇyaṃ prāpyate mahat .
karmaṇānyena vā viprairyat satyaparipālanāt.
48. na yajñaiḥ dakṣiṇāvaddbhiḥ tat puṇyaṃ prāpyate
mahat karmaṇā anyena vā vipraiḥ yat satyaparipālanāt
48. That great merit (puṇya) which is attained through the observance of truth (satya) is not achieved by learned persons (vipra) through Vedic rituals (yajña) accompanied by generous donations (dakṣiṇā), nor by any other ritual action (karma).
इत्यृषेर्वचनं श्रुत्वा सोऽन्तर्विस्मयनिर्भरः ।
प्रत्युवाच मुनिं शक्रः पक्षिरूपधरस्तदा ॥४९॥
49. ityṛṣervacanaṃ śrutvā so'ntarvismayanirbharaḥ .
pratyuvāca muniṃ śakraḥ pakṣirūpadharastadā.
49. iti ṛṣeḥ vacanaṃ śrutvā saḥ antar vismayanirbharaḥ
pratyuvāca muniṃ śakraḥ pakṣirūpadharaḥ tadā
49. Having thus heard the words of the sage, he, indra (śakra), who had assumed the form of a bird, was filled with inner astonishment (vismaya) and then replied to the sage.
योगमास्थाय विप्रेन्द्र त्यजेदं स्वं कलेवरम् ।
जीवज्जन्तुं हि विप्रेन्द्र न भक्षामि कदाचन ॥५०॥
50. yogamāsthāya viprendra tyajedaṃ svaṃ kalevaram .
jīvajjantuṃ hi viprendra na bhakṣāmi kadācana.
50. yogaṃ āsthāya viprendra tyaja idaṃ svaṃ kalevaram
jīvat jantuṃ hi viprendra na bhakṣāmi kadācana
50. O best among learned persons (viprendra), resorting to spiritual discipline (yoga), please abandon this body of yours. Indeed, O best among learned persons (viprendra), I never eat a living creature.
तस्मैतद्वचनं श्रुत्वा योगयुक्तोऽभवन्मुनिः ।
तं तस्य निश्चयं ज्ञात्वा शक्रोऽप्याह स्वदेहभृत् ॥५१॥
51. tasmaitadvacanaṃ śrutvā yogayukto'bhavanmuniḥ .
taṃ tasya niścayaṃ jñātvā śakro'pyāha svadehabhṛt.
51. tasmai tat vacanam śrutvā yoga-yuktaḥ abhavat muniḥ
tam tasya niścayam jñātvā śakraḥ api āha sva-deha-bhṛt
51. Having heard those words directed to him, the sage became absorbed in spiritual discipline (yoga). Knowing his determination, Indra also spoke, maintaining his own form.
भो भो विप्रेन्द्र बुध्यस्व बुद्ध्या बोध्यं बुधात्मक ।
जिज्ञासार्थं मयायं ते अपराधः कृतोऽनघ ॥५२॥
52. bho bho viprendra budhyasva buddhyā bodhyaṃ budhātmaka .
jijñāsārthaṃ mayāyaṃ te aparādhaḥ kṛto'nagha.
52. bho bho vipra-indra budhyasva buddhyā bodhyam budha-ātmak
jijñāsā-artham mayā ayam te aparādhaḥ kṛtaḥ anagha
52. Oh, oh, chief of brahmins! O embodiment of wisdom! Please understand with your intellect what is to be known. This offense was committed by me against you, O sinless one, for the sake of inquiry.
तत् क्षमस्वामलमते का चेच्छा क्रियतां तव ।
पालनात् सत्यवाक्यस्य प्रीतिर्मे परमा त्वयि ॥५३॥
53. tat kṣamasvāmalamate kā cecchā kriyatāṃ tava .
pālanāt satyavākyasya prītirme paramā tvayi.
53. tat kṣamasva amala-mate kā ca icchā kriyatām tava
pālanāt satya-vākyasya prītiḥ me paramā tvayi
53. Therefore, forgive me, O pure-minded one! What is your desire to be fulfilled? My supreme affection is in you because of your adherence to truth.
अद्यप्रभृति ते ज्ञानमैन्द्रं प्रादुर्भविष्यति ।
तपस्यथ तथा धर्मे न ते विघ्नो भविष्यति ॥५४॥
54. adyaprabhṛti te jñānamaindraṃ prādurbhaviṣyati .
tapasyatha tathā dharme na te vighno bhaviṣyati.
54. adya-prabhṛti te jñānam aindram prādurbhaviṣyati
tapasi atha tathā dharme na te vighnaḥ bhaviṣyati
54. From today onwards, supreme knowledge will manifest for you. No obstacle will arise for you in your spiritual austerity (tapas) and similarly in your righteous conduct (dharma).
इत्युक्त्वा तु गते शक्रे पिता कोपसमन्वितः ।
प्रणम्य शिरसास्माभिरिदमुक्तो महामुनिः ॥५५॥
55. ityuktvā tu gate śakre pitā kopasamanvitaḥ .
praṇamya śirasāsmābhiridamukto mahāmuniḥ.
55. iti uktvā tu gate śakre pitā kopa-samanvitaḥ
praṇamya śirasā asmābhiḥ idam uktaḥ mahā-muniḥ
55. When Śakra had spoken thus and departed, we bowed our heads and addressed the great sage, our father, who was filled with anger, with these words.
बिभ्यतां मरणात् तात त्वमस्माकं महामते ।
क्षन्तुमर्हसि दीनानां जीवितप्रियता हि नः ॥५६॥
56. bibhyatāṃ maraṇāt tāta tvamasmākaṃ mahāmate .
kṣantumarhasi dīnānāṃ jīvitapriyatā hi naḥ.
56. bibhyatām maraṇāt tāta tvam asmākam mahā-mate
kṣantum arhasi dīnānām jīvita-priyatā hi naḥ
56. O dear father, O great-minded one, you should forgive us, who are distressed and fear death, for indeed, life is precious to us.
त्वगस्थिमांससङ्घाते पूयशोणितपूरिते ।
कर्तव्या न रतिर्यत्र तत्रास्माकमियं रतिः ॥५७॥
57. tvagasthimāṃsasaṅghāte pūyaśoṇitapūrite .
kartavyā na ratiryatra tatrāsmākamiyaṃ ratiḥ.
57. tvag-asthi-māṃsa-saṅghāte pūya-śoṇita-pūrite
kartavyā na ratiḥ yatra tatra asmākam iyam ratiḥ
57. No attachment (rati) should be directed towards this mass of skin, bones, and flesh, filled with pus and blood; nevertheless, this is where our attachment (rati) lies.
श्रूयतां च महाभाग यथा लोको विमुह्यति ।
कामक्रोधादिभिर्देषैरवशः प्रबलारिभिः ॥५८॥
58. śrūyatāṃ ca mahābhāga yathā loko vimuhyati .
kāmakrodhādibhirdeṣairavaśaḥ prabalāribhiḥ.
58. śrūyatām ca mahā-bhāga yathā lokaḥ vimuhyati
kāma-krodha-ādibhiḥ doṣaiḥ avaśaḥ prabala-aribhiḥ
58. And listen, O venerable one, how people become deluded and helpless due to powerful enemies like desire (kāma), anger (krodha), and other vices.
प्रज्ञाप्राकारसंयुक्तमस्थिस्थूणं परं महत् ।
चर्मभित्तिमहारोधं मांसशोणितलेपनम् ॥५९॥
59. prajñāprākārasaṃyuktamasthisthūṇaṃ paraṃ mahat .
carmabhittimahārodhaṃ māṃsaśoṇitalepanam.
59. prajñāprākārasaṃyuktam asthisthūṇam param
mahat carmabhittimahārodham māṃsaśoṇitalepanam
59. It is endowed with the ramparts of wisdom (prajñā), has bones as its pillars, and is supreme and grand. Its great barrier walls are made of skin, and it is smeared with flesh and blood.
नवद्वारं महायामं सर्वतः स्नायुवेष्टितम् ।
नृपश्च पुरुषस्तत्र चेतनावानवस्थितः ॥६०॥
60. navadvāraṃ mahāyāmaṃ sarvataḥ snāyuveṣṭitam .
nṛpaśca puruṣastatra cetanāvānavasthitaḥ.
60. navadvāram mahāyāmam sarvataḥ snāyuveṣṭitam
nṛpaḥ ca puruṣaḥ tatra cetanāvān avasthitaḥ
60. It possesses nine gates and is of great extent, surrounded on all sides by tendons. Within it resides the conscious supreme cosmic person (puruṣa), who is like a king.
मन्त्रिणौ तस्य बुद्धिश्च मनश्चैव विरोधिनौ ।
यतेते वैरनाशाय तावुभावितरेतरम् ॥६१॥
61. mantriṇau tasya buddhiśca manaścaiva virodhinau .
yatete vairanāśāya tāvubhāvitaretaram.
61. mantriṇau tasya buddhiḥ ca manaḥ ca eva virodhinau
yatete vairanāśāya tau ubhau itaretaram
61. His two ministers, intellect (buddhi) and mind (manas), are indeed antagonistic. Both of them strive mutually for the destruction of their animosity.
नृपस्य तस्य चत्वारो नाशमिच्छन्ति विद्विषः ।
कामः क्रोधस्तथा लोभो मोहश्चान्यस्तथा रिपुः ॥६२॥
62. nṛpasya tasya catvāro nāśamicchanti vidviṣaḥ .
kāmaḥ krodhastathā lobho mohaścānyastathā ripuḥ.
62. nṛpasya tasya catvāraḥ nāśam icchanti vidviṣaḥ kāmaḥ
krodhaḥ tathā lobhaḥ mohaḥ ca anyaḥ tathā ripuḥ
62. That king (puruṣa) has four adversaries who desire his destruction: desire, anger, greed, and another enemy, delusion.
यदा तु स नृपस्तानि द्वाराण्यावृत्य तिष्ठति ।
सदा सुस्थबलश्चैव निरातङ्कश्च जायते ॥६३॥
63. yadā tu sa nṛpastāni dvārāṇyāvṛtya tiṣṭhati .
sadā susthabalaścaiva nirātaṅkaśca jāyate.
63. yadā tu saḥ nṛpaḥ tāni dvārāṇi āvṛtya tiṣṭhati
sadā susthabalaḥ ca eva nirātaṅkaḥ ca jāyate
63. When that king (the individual, or the conscious self) indeed closes those doors (the sense organs) and remains withdrawn, he always becomes steady and strong, and free from anxiety.
जातानुरागो भवति
शत्रुभिर्नाभिभूयते ॥६४॥
64. jātānurāgo bhavati
śatrubhirnābhibhūyate.
64. jāta anurāgaḥ bhavati
śatrubhiḥ na abhibhūyate
64. He becomes one with awakened affection, and he is not overcome by enemies.
यदा तु सर्वद्वाराणि विवृतानि स मुञ्चति ।
रागो नाम तदा शत्रुर्नेत्रादिद्वारमृच्छति ॥६५॥
65. yadā tu sarvadvārāṇi vivṛtāni sa muñcati .
rāgo nāma tadā śatrurnetrādidvāramṛcchati.
65. yadā tu sarvadvārāṇi vivṛtāni saḥ muñcati
rāgaḥ nāma tadā śatruḥ netrādīdvāram ṛcchati
65. But when he (the individual) opens all doors (the sense organs) and lets them loose, then the enemy called attachment (rāga) enters through the doors of the eyes and other senses.
सर्वव्यापी महायामः पञ्चद्वारप्रवेशनः ।
तस्यानुमार्गं विशति तद्वै घोरं रिपुत्रयम् ॥६६॥
66. sarvavyāpī mahāyāmaḥ pañcadvārapraveśanaḥ .
tasyānumārgaṃ viśati tadvai ghoraṃ riputrayam.
66. sarvavyāpī mahāyāmaḥ pañcadvāraprāveśanaḥ tasya
anumārgam viśati tat vai ghoram riputrayam
66. It (attachment (rāga)) is all-pervading, has a great expanse, and enters through the five doors (senses). Indeed, that dreadful trio of enemies enters following its path.
प्रविश्याथ स वै तत्र द्वारैरिन्द्रियसंज्ञकैः ।
रागः शंश्लेषमायाति मनसा च सहेतरैः ॥६७॥
67. praviśyātha sa vai tatra dvārairindriyasaṃjñakaiḥ .
rāgaḥ śaṃśleṣamāyāti manasā ca sahetaraiḥ.
67. praviśya atha saḥ vai tatra dvāraiḥ indriyasaṃjñakaiḥ
rāgaḥ śaṃśleṣam āyāti manasā ca saha itaraiḥ
67. Then, attachment (rāga) indeed enters there through the gates known as the senses, and it achieves close union with the mind and other faculties.
इन्द्रियाणि मनश्चैव वशे कृत्वा दुरासदः ।
द्वाराणि च वशे कृत्वा प्राकारं नाशयत्यथ ॥६८॥
68. indriyāṇi manaścaiva vaśe kṛtvā durāsadaḥ .
dvārāṇi ca vaśe kṛtvā prākāraṃ nāśayatyatha.
68. indriyāṇi manaḥ ca eva vaśe kṛtvā durāsadaḥ
dvārāṇi ca vaśe kṛtvā prākāram nāśayati atha
68. Having brought the senses and the mind under control, and also having subdued the gates, that unassailable (foe, i.e., attachment) then destroys the city's wall.
मनस्तस्याश्रितं दृष्ट्वा बुद्धिर्नश्यति तत्क्षणात् ।
अमात्यरहितस्तत्र पौरवर्गोज्झितस्तथा ॥६९॥
69. manastasyāśritaṃ dṛṣṭvā buddhirnaśyati tatkṣaṇāt .
amātyarahitastatra pauravargojjhitastathā.
69. manaḥ tasya āśritam dṛṣṭvā buddhiḥ naśyati tatkṣaṇāt
amātyarahitaḥ tatra pauravargaujjhitaḥ tathā
69. Seeing the mind dependent on that (foe, i.e., attachment), the intellect (buddhi) immediately perishes. Similarly, with no ministers and abandoned by the populace there, (the king, i.e., the self) becomes vulnerable.
रिपुभिर्लब्धविवरः स नृपो नाशमृच्छति ।
एवं रागस्तथा मोहो लोभः क्रोधस्तथैव च ॥७०॥
70. ripubhirlabdhavivaraḥ sa nṛpo nāśamṛcchati .
evaṃ rāgastathā moho lobhaḥ krodhastathaiva ca.
70. ripubhiḥ labdhavivaraḥ saḥ nṛpaḥ nāśam ṛcchati
evam rāgaḥ tathā mohaḥ lobhaḥ krodhaḥ tathā eva ca
70. That king, finding a vulnerability exploited by his enemies, meets his destruction. In this manner, attachment (rāga), delusion (moha), greed, and anger also operate.
प्रवर्तन्ते दुरात्मानो मनुष्यस्मृतिनाशकाः ।
रागात्तु क्रोधः प्रभवति क्रोधाल्लोभोऽभिजायते ॥७१॥
71. pravartante durātmāno manuṣyasmṛtināśakāḥ .
rāgāttu krodhaḥ prabhavati krodhāllobho'bhijāyate.
71. pravartante durātmānaḥ manuṣyasmṛtināśakāḥ rāgāt
tu krodhaḥ prabhavati krodhāt lobhaḥ abhijāyate
71. Evil-minded individuals, destroyers of human conscience, engage in such actions. But from attachment (rāga), anger arises, and from anger, greed is born.
लोभाद्भवति संमोहः संमोहात् स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥७२॥
72. lobhādbhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ .
smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati.
72. lobhāt bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ
smṛtibhraṃśāt buddhināśaḥ buddhināśāt praṇaśyati
72. From greed, delusion arises; from delusion, loss of memory occurs. From the loss of memory, the destruction of intellect occurs; from the destruction of intellect, one is utterly ruined.
एवं प्रणष्टबुद्धीनां रागलोभानुवर्तिनाम् ।
जीविते च सलोभानां प्रसादं कुरु सत्तम ॥७३॥
73. evaṃ praṇaṣṭabuddhīnāṃ rāgalobhānuvartinām .
jīvite ca salobhānāṃ prasādaṃ kuru sattama.
73. evam praṇaṣṭabuddhīnām rāgalobhānuvartinām
jīvite ca salobhānām prasādam kuru sattama
73. Therefore, O best among virtuous ones, please show favor to those whose intellect is destroyed, who follow attachment (rāga) and greed, and who are greedy even in life.
योऽयं शापो भगवता दत्तः स न भवेत् तथा ।
न तामसीं गतिं कष्टां व्रजेम मुनिसत्तम ॥७४॥
74. yo'yaṃ śāpo bhagavatā dattaḥ sa na bhavet tathā .
na tāmasīṃ gatiṃ kaṣṭāṃ vrajema munisattama.
74. yaḥ ayam śāpaḥ bhagavatā dattaḥ sa na bhavet
tathā na tāmasīm gatim kaṣṭām vrajema munisattama
74. May this curse, which was given by the venerable one, not turn out to be so. O best among sages, may we not reach that difficult, dark realm (tāmasī gati).
यन्मयोक्तं न तन्मिथ्या भविष्यति कदाचन ।
न मे वागनृतं प्राह यावदद्येति पुत्रकाः ॥७५॥
75. yanmayoktaṃ na tanmithyā bhaviṣyati kadācana .
na me vāganṛtaṃ prāha yāvadadyeti putrakāḥ.
75. yat mayā uktam na tat mithyā bhaviṣyati kadācana
na me vāk anṛtam prāha yāvat adya iti putrakāḥ
75. O my sons, whatever I have spoken will never be false. My speech has never uttered an untruth until today.
दैवमत्र परं मन्ये धिक् पौरुषमनर्थकम् ।
अकार्यं कारितो येन बलादहमचिन्तितम् ॥७६॥
76. daivamatra paraṃ manye dhik pauruṣamanarthakam .
akāryaṃ kārito yena balādahamacintitam.
76. daivam atra param manye dhik pauruṣam anarthakam
akāryam kāritaḥ yena balāt aham acintitam
76. Here, I consider destiny to be supreme. Woe to useless human effort (pauruṣa)! For by destiny, I, unsuspecting, was compelled by force to perform an improper act.
यस्माच्च युष्माभिरहं प्रणिपत्य प्रसादितः ।
तस्मात् तिर्यक्त्वमापन्नाः परं ज्ञानमवाप्स्यथ ॥७७॥
77. yasmācca yuṣmābhirahaṃ praṇipatya prasāditaḥ .
tasmāt tiryaktvamāpannāḥ paraṃ jñānamavāpsyatha.
77. yasmāt ca yuṣmābhiḥ aham praṇipatya prasāditaḥ
tasmāt tiryaktvam āpannāḥ param jñānam avāpsyatha
77. And because I was propitiated by you after you bowed down, therefore, though you have attained the state of animals, you will acquire supreme knowledge (jñāna).
ज्ञानदर्शितमार्गाश्च निर्धूतक्लेशकल्मषाः ।
मत्प्रसादादसन्दिग्धाः परां सिद्धिमवाप्स्यथ ॥७८॥
78. jñānadarśitamārgāśca nirdhūtakleśakalmaṣāḥ .
matprasādādasandigdhāḥ parāṃ siddhimavāpsyatha.
78. jñānadarśitamārgāḥ ca nirdhūtakleśakalmaṣāḥ
matprasādāt asandigdhāḥ parām siddhim avāpsyatha
78. And you, whose path is shown by knowledge (jñāna) and who are freed from all afflictions (kleśa) and impurities, will undoubtedly attain the supreme spiritual accomplishment (siddhi) through my grace.
एवं शप्ताः स्म भगवन् पित्रा दैववशात् पुरा ।
ततः कालेन महता योन्यन्तरमुपागताः ॥७९॥
79. evaṃ śaptāḥ sma bhagavan pitrā daivavaśāt purā .
tataḥ kālena mahatā yonyantaramupāgatāḥ.
79. evam śaptāḥ sma bhagavan pitrā daivavaśāt
purā tataḥ kālena mahatā yonyantaram upāgatāḥ
79. O Venerable one, we were thus cursed by our father in the past, due to fate. Consequently, after a long time, we were reborn into another species.
जाताश्च रणमध्ये वै भवता परिपालिताः ।
वयमित्थं द्विजश्रेष्ठ खगत्वं समुपागताः ।
नास्त्यसाविह संसारे यो न दिष्टेन बाध्यते ॥८०॥
80. jātāśca raṇamadhye vai bhavatā paripālitāḥ .
vayamitthaṃ dvijaśreṣṭha khagatvaṃ samupāgatāḥ .
nāstyasāviha saṃsāre yo na diṣṭena bādhyate.
80. jātāḥ ca raṇamadhye vai bhavatā
paripālitāḥ vayam ittham dvijaśreṣṭha
khagatvam samupāgatāḥ na asti asau
iha saṃsāre yaḥ na diṣṭena bādhyate
80. And indeed, having been born in the midst of battle, we were protected by you. In this way, O best among the twice-born (dvijāḥ), we attained the state of being birds. There is truly no one in this cycle of transmigration (saṃsāra) who is not bound by fate.
मार्कण्डेय उवाच ।
इति तेषां वचः श्रुत्वा शमीको भगवान् मुनिः ।
प्रत्युवाच महाभागः समीपस्थायिनो द्विजान् ॥८१॥
81. mārkaṇḍeya uvāca .
iti teṣāṃ vacaḥ śrutvā śamīko bhagavān muniḥ .
pratyuvāca mahābhāgaḥ samīpasthāyino dvijān.
81. mārkaṇḍeya uvāca iti teṣām vacaḥ śrutvā śamīkaḥ bhagavān
muniḥ pratyuvāca mahābhāgaḥ samīpasthāyinaḥ dvijān
81. Mārkaṇḍeya said: Having thus heard their words, the venerable sage Śamīka, who was greatly fortunate, replied to the brāhmins standing nearby.
पूर्वमेव मया प्रोक्तं भवतां सन्निधाविदम् ।
सामान्यपक्षिणो नैते केऽप्येते द्विजसत्तमाः ।
ये युद्धेऽपि न सम्प्राप्ताः पञ्चत्वमतिमानुषे ॥८२॥
82. pūrvameva mayā proktaṃ bhavatāṃ sannidhāvidam .
sāmānyapakṣiṇo naite ke'pyete dvijasattamāḥ .
ye yuddhe'pi na samprāptāḥ pañcatvamatimānuṣe.
82. pūrvam eva mayā proktam bhavatām
sannidhau idam sāmānyapakṣiṇaḥ na ete
ke api ete dvijasattamāḥ ye yuddhe
api na samprāptāḥ pañcatvam atimānuṣe
82. This has already been stated by me in your presence: 'These are not common birds. Who are these excellent brāhmins, who did not even meet their demise (pañcatvam) in that superhuman battle?'
ततः प्रीतिमता तेन तेऽनुज्ञाता महात्मना ।
जग्मुः शिखरिणां श्रेष्टं विन्ध्यं द्रुमलतायुतम् ॥८३॥
83. tataḥ prītimatā tena te'nujñātā mahātmanā .
jagmuḥ śikhariṇāṃ śreṣṭaṃ vindhyaṃ drumalatāyutam.
83. tataḥ prītimatā tena te anujñātāḥ mahātmanā jagmuḥ
śikhariṇām śreṣṭham vindhyam drumalatāyutam
83. Then, having been permitted by that pleased, great-souled (mahātman) sage, they went to the Vindhya, the foremost of mountains, which was adorned with trees and creepers.
यावदद्य स्थितास्तस्मिन्नचले धर्मपक्षिणः ।
तपः स्वाध्यायनिरताः समाधौ कृतनिश्चयाः ॥८४॥
84. yāvadadya sthitāstasminnacale dharmapakṣiṇaḥ .
tapaḥ svādhyāyaniratāḥ samādhau kṛtaniścayāḥ.
84. yāvat adya sthitāḥ tasmin acale dharmapakṣiṇaḥ
tapaḥ svādhyāyaniratāḥ samādhau kṛtaniścayāḥ
84. Even today, those righteous birds (dharma-pakṣin) remain on that mountain, dedicated to austerity (tapas) and self-study (svādhyāya), having made a firm resolve in deep meditation (samādhi).
इति मुनिवरलब्धसत्क्रियास्ते मुनितनया विहगत्वमभ्युपेताः ।
गिरिवरगहनेऽतिपुण्यतोये यतमनसो निवसन्ति विन्ध्यपृष्ठे ॥८५॥
85. iti munivaralabdhasatkriyāste munitanayā vihagatvamabhyupetāḥ .
girivaragahane'tipuṇyatoye yatamanaso nivasanti vindhyapṛṣṭhe.
85. iti munivaralabdhasatkriyāḥ te
munitanayāḥ vihagatvam abhyupetāḥ
girivaragahane atipuṇyatoye
yatamanasaḥ nivasanti vindhyapṛṣṭhe
85. Thus, having attained the form of birds, those sons of the sage, who had received respectful treatment from the foremost of sages, reside with controlled minds on the Vindhya mountain, in its deep forest, which has extremely sacred waters.

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