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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-38

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जड उवाच ।
दत्तात्रेयं ततो विप्रं प्रणिपत्य स पार्थिवः ।
प्रत्युवाच महात्मानं प्रश्रयावनतो वचः ॥१॥
1. jaḍa uvāca .
dattātreyaṃ tato vipraṃ praṇipatya sa pārthivaḥ .
pratyuvāca mahātmānaṃ praśrayāvanato vacaḥ.
1. jaḍaḥ uvāca dattātreyam tataḥ vipram praṇipatya saḥ
pārthivaḥ prati uvāca mahātmānam praśrayāvanataḥ vacaḥ
1. Jaḍa said: Then, that king, having bowed down (praṇipatya) to Dattatreya, the Brahmin, humbly (praśrayāvanata) spoke words to the great-souled one (mahātman).
सम्यक् प्रपश्यतो ब्रह्मन् मम दुः खं न किञ्चन ।
असम्यग्दर्शिना मग्नाः सर्वदैवासुखार्णवे ॥२॥
2. samyak prapaśyato brahman mama duḥ khaṃ na kiñcana .
asamyagdarśinā magnāḥ sarvadaivāsukhārṇave.
2. samyak prapaśyataḥ brahman mama duḥkham na kiñcana
asamyagdarśinā magnāḥ sarvadā eva asukhārṇave
2. O Brahman, for one who sees truly and completely (samyak prapaśyata), there is no suffering (duḥkha) at all for me. However, those who do not see clearly are always immersed in an ocean of unhappiness.
यस्मिन् यस्मिन्ममासक्ता बुद्धिः पुंसः प्रजायते ।
ततस्ततः समादाय दुः खान्येव प्रयच्छति ॥३॥
3. yasmin yasminmamāsaktā buddhiḥ puṃsaḥ prajāyate .
tatastataḥ samādāya duḥ khānyeva prayacchati.
3. yasmin yasmin mama āsaktā buddhiḥ puṃsaḥ prajāyate
tatas tatas samādāya duḥkhāni eva prayacchati
3. When a person's intellect (buddhi) becomes attached to something, from that very thing it then gathers and bestows only sorrow.
मार्जारभक्षिते दुः खं यादृशं गृहकुक्कुटे ।
न तादृङ्ममताशून्ये कलविङ्केऽथ मूषिके ॥४॥
4. mārjārabhakṣite duḥ khaṃ yādṛśaṃ gṛhakukkuṭe .
na tādṛṅmamatāśūnye kalaviṅke'tha mūṣike.
4. mārjārabhakṣite duḥkham yādṛśam gṛhakukkuṭe
na tādṛk mamatāśūnye kalaviṅke atha mūṣike
4. The suffering one feels when a domestic fowl is devoured by a cat is not felt in the same way for a sparrow or a mouse, as these creatures are devoid of attachment (mamatā).
सोऽहं न दुः खी न सुखी यतोऽहं प्रकृतेः परः ।
यो भूताभिभवो भूतैः सुखदुः खात्मको हि सः ॥५॥
5. so'haṃ na duḥ khī na sukhī yato'haṃ prakṛteḥ paraḥ .
yo bhūtābhibhavo bhūtaiḥ sukhaduḥ khātmako hi saḥ.
5. saḥ aham na duḥkhī na sukhī yataḥ aham prakṛteḥ paraḥ
yaḥ bhūta abhibhavaḥ bhūtaiḥ sukhaduḥkhātmakaḥ hi saḥ
5. I am neither sorrowful nor happy, because I am beyond material nature (prakṛti). That experience of beings being overcome by other beings, which consists of both happiness and sorrow, indeed belongs to that (nature).
दत्तात्रेय उवाच ।
एवमेतन्नरव्याघ्र यथैतद्व्याहृतं त्वया ।
ममेति मूलं दुः कस्य न ममेति च निर्वृतेः ॥६॥
6. dattātreya uvāca .
evametannaravyāghra yathaitadvyāhṛtaṃ tvayā .
mameti mūlaṃ duḥ kasya na mameti ca nirvṛteḥ.
6. dattātreya uvāca evam etat naravyāghra yathā etat vyāhṛtam
tvayā mama iti mūlam duḥkhasya na mama iti ca nirvṛteḥ
6. Dattātreya spoke: "O tiger among men, this is indeed just as you have explained. 'Mine' (mama iti) is the root of sorrow, and 'not mine' (na mama iti) is the root of liberation (nirvṛti)."
मत्प्रश्नादेव ते ज्ञानमुत्पन्नमिदमुत्तमम् ।
ममेति प्रत्ययो येन क्षिप्तः शाल्मलितूलवत् ॥७॥
7. matpraśnādeva te jñānamutpannamidamuttamam .
mameti pratyayo yena kṣiptaḥ śālmalitūlavat.
7. matpraśnāt eva te jñānam utpannam idam uttamam
mama iti pratyayaḥ yena kṣiptaḥ śālmalitūlavat
7. Indeed, from my question, this excellent knowledge has arisen in you, by which the notion of 'mine' (mama) is cast away like cotton from a silk-cotton tree.
अहमित्यङ्कुरोत्पन्नो ममेति स्कन्धवान् महान् ।
गृहक्षेत्रोच्चशाखश्च पुत्रदारादिपल्लवः ॥८॥
8. ahamityaṅkurotpanno mameti skandhavān mahān .
gṛhakṣetroccaśākhaśca putradārādipallavaḥ.
8. aham iti aṅkurotpannaḥ mama iti skandhavān mahān
gṛhakṣetrocchaśākhaḥ ca putradārādipallavaḥ
8. This great tree, originating as a sprout from the notion of 'I' (aham), possessing a mighty trunk of 'mine' (mama), with high branches representing home and property, and its foliage consisting of children, wives, and the like.
धनधान्यमहापत्रो नैककालप्रवर्धितः ।
पुण्यापुण्याग्रपुष्पश्च सुखदुः खमहाफलः ॥९॥
9. dhanadhānyamahāpatro naikakālapravardhitaḥ .
puṇyāpuṇyāgrapuṣpaśca sukhaduḥ khamahāphalaḥ.
9. dhanadhānyamahāpatraḥ na ekakālapravardhitaḥ
puṇyāpuṇyāgrapuṣpaḥ ca sukhaduḥkhamahāphalaḥ
9. Its vast leaves are wealth and grains; it grows not merely for one season, its topmost flowers are merit (puṇya) and demerit (apuṇya), and its great fruits are joy and sorrow.
तत्र मुक्तिपथव्यापि मूढसम्पर्कसेचनः ।
विधित्साभृङ्गमालाढ्यो कृत्यज्ञानमहातरुः ॥१०॥
10. tatra muktipathavyāpi mūḍhasamparkasecanaḥ .
vidhitsābhṛṅgamālāḍhyo kṛtyajñānamahātaruḥ.
10. tatra muktipathavyāpin mūḍhasamparkasecanaḥ
vidhitsābhṛṅgamālāḍhyaḥ kṛtyajñānamahātaruḥ
10. There, this great tree of actions and discernment (kṛtyajñāna), which obstructs the path to liberation (mokṣa), is nourished by contact with the ignorant and is abundant with swarms of bees representing the desire for action.
संसाराध्वपरिश्रान्ता ये तच्छायां समाश्रिताः ।
भ्रान्तिज्ञानसुखाधीनास्तेषामात्यन्तिकं कुतः ॥११॥
11. saṃsārādhvapariśrāntā ye tacchāyāṃ samāśritāḥ .
bhrāntijñānasukhādhīnāsteṣāmātyantikaṃ kutaḥ.
11. saṃsāra-adhva-pariśrāntāḥ ye tat-chāyām samāśritāḥ
bhrānti-jñāna-sukha-adhīnāḥ teṣām ātyantikaṃ kutaḥ
11. Those who are weary from the path of transmigratory existence (saṃsāra) and have taken refuge in its shade (ignorance/delusion), dependent on the happiness derived from deluded knowledge – for them, how can ultimate liberation (mokṣa) come?
यैस्तु सत्सङ्गपाषाणशितेन ममतातरुः ।
छिन्नो विद्याकुठारेण ते गतास्तेन वर्त्मना ॥१२॥
12. yaistu satsaṅgapāṣāṇaśitena mamatātaruḥ .
chinno vidyākuṭhāreṇa te gatāstena vartmanā.
12. yaiḥ tu sat-saṅga-pāṣāṇa-śitena mamatā-taruḥ
chinnaḥ vidyā-kuṭhāreṇa te gatāḥ tena vartmanā
12. But those by whom the tree of possessiveness (mamatā) has been cut down with the axe of true knowledge (vidyā), sharpened by the stone of good company (satsaṅga) – they have walked that path (of liberation).
प्राप्य ब्रह्मवनं शीतं नीरजस्कमकण्टकम् ।
प्राप्नुवन्ति परां प्राज्ञा निर्वृतिं वृत्तिवर्जिताः ॥१३॥
13. prāpya brahmavanaṃ śītaṃ nīrajaskamakaṇṭakam .
prāpnuvanti parāṃ prājñā nirvṛtiṃ vṛttivarjitāḥ.
13. prāpya brahma-vanaṃ śītaṃ nī-rajaskam a-kaṇṭakam
prāpnuvanti parām prājñāḥ nir-vṛtim vṛtti-varjitāḥ
13. Having attained the cool, passionless, and thornless forest of Brahman, the wise, who are free from mental modifications, achieve supreme tranquility (nirvṛti).
भूतेन्द्रियमयं स्थूलं न त्वं राजन्न चाप्यहम् ।
न तन्मात्रमयावावां नैवान्तः करणात्मकौ ॥१४॥
14. bhūtendriyamayaṃ sthūlaṃ na tvaṃ rājanna cāpyaham .
na tanmātramayāvāvāṃ naivāntaḥ karaṇātmakau.
14. bhūta-indriya-mayaṃ sthūlam na tvam rājan na ca api aham
na tat-mātra-mayau āvām na eva antaḥ-karaṇa-ātmakau
14. O King, you are not the gross body composed of elements (bhūta) and senses (indriya), nor am I. Neither are we made of the subtle elements (tanmātra), nor are we of the nature of the internal organ (antaḥkaraṇa).
कं वा पश्यामि राजेन्द्र प्रधानमिदमावयोः ।
यतः परो हि क्षेत्रज्ञः सङ्घातो हि गुणात्मकः ॥१५॥
15. kaṃ vā paśyāmi rājendra pradhānamidamāvayoḥ .
yataḥ paro hi kṣetrajñaḥ saṅghāto hi guṇātmakaḥ.
15. kaṃ vā paśyāmi rājendra pradhānam idam āvayoḥ |
yataḥ paraḥ hi kṣetrajñaḥ saṅghātaḥ hi guṇātmakaḥ
15. O king, what do I consider primary between these two aspects of ours? For indeed, the knower of the field (kṣetrajña) is distinct, while the aggregate (the body-mind complex) is certainly composed of the guṇas.
मशकोडुम्बरेषीकामुञ्जमत्स्याम्भसां यथा ।
एकत्वेऽपि पृथग्भावस्तथा क्षेत्रात्मनोर्नृप ॥१६॥
16. maśakoḍumbareṣīkāmuñjamatsyāmbhasāṃ yathā .
ekatve'pi pṛthagbhāvastathā kṣetrātmanornṛpa.
16. maśakodumbareṣīkāmuñjamatsyāmbhasām yathā |
ekatve api pṛthagbhāvaḥ tathā kṣetrātmanoḥ nṛpa
16. O King, just as there is a distinct existence (pṛthagbhāva) even in the apparent oneness of a mosquito and a fig, a reed-fiber and muñja grass, and fish and water, so too is there a distinctness between the field (kṣetra) and the self (ātman).
अलर्क उवाच ।
भगवंस्त्वत्प्रसादेन ममाविर्भूतमुत्तमम् ।
ज्ञानं प्रधानचिच्छक्ति-विवेककरमीदृशम् ॥१७॥
17. alarka uvāca .
bhagavaṃstvatprasādena mamāvirbhūtamuttamam .
jñānaṃ pradhānacicchakti-vivekakaramīdṛśam.
17. alarka uvāca | bhagavan tvatprasādena mama āvirbhūtam
uttamam | jñānam pradhānacicchakti-vivekakaram īdṛśam
17. Alarka said: 'O revered one, by your grace, this excellent knowledge (jñāna) has manifested within me, which enables discrimination concerning primal matter (pradhāna), consciousness (cit), and power (śakti).'
किन्त्वत्र विषयाक्रान्ते स्थैर्यवत्त्वं न चेतसि ।
न चापि वेद्मि मुच्येयं कथं प्रकृतिबन्धनात् ॥१८॥
18. kintvatra viṣayākrānte sthairyavattvaṃ na cetasi .
na cāpi vedmi mucyeyaṃ kathaṃ prakṛtibandhanāt.
18. kintu atra viṣayākrānte sthairyamattvam na cetasi
| na ca api vedmi mucyeyam katham prakṛtibandhanāt
18. But in this state, when assailed by sense objects, there is no steadiness (sthairya) in my mind (cetas). Nor do I know how I can be liberated (mokṣa) from the bondage of material nature (prakṛti).
कथं न भूयां भूयश्च कथं निर्गुणतामियाम् ।
कथञ्च ब्रह्मणैकत्वं व्रजेयं शाश्वतेन वै ॥१९॥
19. kathaṃ na bhūyāṃ bhūyaśca kathaṃ nirguṇatāmiyām .
kathañca brahmaṇaikatvaṃ vrajeyaṃ śāśvatena vai.
19. kathaṃ na bhūyām bhūyaḥ ca kathaṃ nirguṇatām iyām
kathaṃ ca brahmaṇā ekatvam vrajeyam śāśvatena vai
19. How can I avoid rebirth, and how can I achieve a state free from qualities? And how can I attain oneness with the eternal Brahman (brahman)?
तन्मे योगन्तथा ब्रह्मन् प्रणतायाभियाचते ।
सम्यग् ब्रूहि महाप्राज्ञ सत्सङ्गो ह्युपकृन्नृणाम् ॥२०॥
20. tanme yogantathā brahman praṇatāyābhiyācate .
samyag brūhi mahāprājña satsaṅgo hyupakṛnnṛṇām.
20. tat me yogam tathā brahman praṇatāyāḥ abhiyācate
samyak brūhi mahāprājña satsaṅgaḥ hi upakṛt nṛṇām
20. O Brahman (brahman), O greatly wise one, please fully explain that yoga (yoga) to me, who bows down and implores you. For indeed, the association with the good is highly beneficial to people.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 (current chapter) Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134