Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-41

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
अलर्क उवाच ।
भगवन् योगिनश्चर्यां श्रोतुमिच्छामि तत्त्वतः ।
ब्रह्मवर्त्मन्यनुसरन् यथा योगी न सीदति ॥१॥
1. alarka uvāca .
bhagavan yoginaścaryāṃ śrotumicchāmi tattvataḥ .
brahmavartmanyanusaran yathā yogī na sīdati.
1. alarka uvāca bhagavan yoginaḥ caryām śrotum icchāmi
tattvataḥ brahmavartmani anusaran yathā yogī na sīdati
1. Alarka said: 'O revered one, I wish to hear in detail about the conduct of a yogi (yogi), so that by following the path of Brahman (brahman), a yogi (yogi) does not falter.'
दत्तात्रेय उवाच ।
मानापमानौ यावेतौ प्रत्युद्वेगकरौ नृणाम् ।
तावेव विपरीतार्थौ योगिनः सिद्धिकारकौ ॥२॥
2. dattātreya uvāca .
mānāpamānau yāvetau pratyudvegakarau nṛṇām .
tāveva viparītārthau yoginaḥ siddhikārakau.
2. dattātreya uvāca mānāpamānau yāva etau pratyudvegakarau
nṛṇām tāv eva viparītārthau yoginaḥ siddhikārakau
2. Dattātreya said: 'Honor and dishonor - these two, which cause anxiety to ordinary people, have the opposite effect for a yogi (yogi); they are the very things that lead to his perfection (siddhi).'
मानापमानौ यावेतौ तावेवाहुर्विषामृते ।
अपमानोऽमृतं तत्र मानस्तु विषमं विषम् ॥३॥
3. mānāpamānau yāvetau tāvevāhurviṣāmṛte .
apamāno'mṛtaṃ tatra mānastu viṣamaṃ viṣam.
3. mānāpamānau yāva etau tāv eva āhuḥ viṣāmṛte
apamānaḥ amṛtam tatra mānaḥ tu viṣamam viṣam
3. They say that these very same honor and dishonor are indeed poison and nectar. Among them, dishonor is the nectar, while honor, on the other hand, is a deadly poison.
चक्षुः पूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् ।
सत्यपूतां वदेद्वाणीं बुद्धिपूतञ्च चिन्तयेत् ॥४॥
4. cakṣuḥ pūtaṃ nyasetpādaṃ vastrapūtaṃ jalaṃ pibet .
satyapūtāṃ vadedvāṇīṃ buddhipūtañca cintayet.
4. cakṣuḥpūtam nyaset pādam vastrapūtam jalam pibet
satyapūtām vadet vāṇīm buddhipūtam ca cintayet
4. One should place their foot only after visually inspecting the path. One should drink water that has been filtered through cloth. One should speak words purified by truth. And one should contemplate thoughts that have been purified by the intellect.
आतिथ्यश्राद्धयज्ञेषु देवयात्रोत्सवेषु च ।
महाजनञ्च सिद्ध्यर्थं न गच्छेद्योगवित् क्वचित् ॥५॥
5. ātithyaśrāddhayajñeṣu devayātrotsaveṣu ca .
mahājanañca siddhyarthaṃ na gacchedyogavit kvacit.
5. ātithyaśrāddhayajñeṣu devayātrotsaveṣu ca
mahājanam ca siddhyartham na gacchet yogavit kvacit
5. A practitioner of yoga (yogavit) should never attend large gatherings associated with hospitality, ancestral rites (śrāddha), Vedic rituals (yajña), temple processions, or other festivals, particularly when seeking spiritual accomplishment.
व्यस्ते विधूमे व्यङ्गारे सर्वस्मिन् भुक्तवज्जने ।
अटेत योगविद् भैक्ष्यं न तु त्रिष्वेव नित्यशः ॥६॥
6. vyaste vidhūme vyaṅgāre sarvasmin bhuktavajjane .
aṭeta yogavid bhaikṣyaṃ na tu triṣveva nityaśaḥ.
6. vyaste vidhūme vyaṅgāre sarvasmin bhuktavajjane
aṭeta yogavit bhaikṣyam na tu triṣu eva nityaśaḥ
6. A practitioner of yoga (yogavit) should seek alms when the household fires have died down (smokeless and ember-less), and everyone has eaten and dispersed. But they should not habitually restrict their alms-seeking to only three specific categories of people.
यथैवमवमन्यन्ते जनाः परिभवन्ति च ।
तथा युक्तश्चरेद्योगी सतां वर्त्म न दूषयन् ॥७॥
7. yathaivamavamanyante janāḥ paribhavanti ca .
tathā yuktaścaredyogī satāṃ vartma na dūṣayan.
7. yathā evam avamanyante janāḥ paribhavanti ca
tathā yuktaḥ caret yogī satām vartma na dūṣayan
7. Just as people might disregard and insult him, so should a disciplined yogī conduct himself, without defiling the path of virtuous persons.
भैक्ष्यञ्चरेद् गृहस्थेषु यायावरगृहेषु च ।
श्रेष्ठा तु प्रथमा चेति वृत्तिरस्योपदिश्यते ॥८॥
8. bhaikṣyañcared gṛhastheṣu yāyāvaragṛheṣu ca .
śreṣṭhā tu prathamā ceti vṛttirasyopadiśyate.
8. bhaikṣyam caret gṛhastheṣu yāyāvaragṛheṣu ca
śreṣṭhā tu prathamā ca iti vṛttiḥ asya upadiśyate
8. He should wander for alms among householders and also at the homes of wandering ascetics. Indeed, this first (method of seeking from householders) is declared as his superior means of livelihood.
अथ नित्यं गृहस्थेषु शालीनेषु चरेद्यतिः ।
श्रद्दधानेषु दान्तेषु श्रोत्रियेषु महात्मसु ॥९॥
9. atha nityaṃ gṛhastheṣu śālīneṣu caredyatiḥ .
śraddadhāneṣu dānteṣu śrotriyeṣu mahātmasu.
9. atha nityam gṛhastheṣu śālīneṣu caret yatiḥ
śraddadhāneṣu dānteṣu śrotriyeṣu mahātmasu
9. Now, a renunciant (yati) should always seek alms among householders who are modest, possessed of faith (śraddhā), self-controlled, learned in the Vedas, and great-souled (mahātman).
अत ऊर्ध्वं पुश्चापि अदुष्टापतितेषु च ।
भैक्ष्यचर्या विवर्णेषु जघन्या वृत्तिरिष्यते ॥१०॥
10. ata ūrdhvaṃ puścāpi aduṣṭāpatiteṣu ca .
bhaikṣyacaryā vivarṇeṣu jaghanyā vṛttiriṣyate.
10. ataḥ ūrdhvam puṃsu ca api aduṣṭāpatiteṣu ca
bhaikṣyacaryā vivarṇeṣu jaghanā vṛttiḥ iṣyate
10. Furthermore, beyond (the ideal householders mentioned previously), begging (bhaikṣyacaryā) is prescribed as a last resort (jaghanā vṛtti) even among men who are not corrupt or fallen, and among those of other social classes (vivarṇa).
भैक्ष्यं यवागूं तक्रं वा पयो यावकमेव वा ।
फलं मूलं प्रियङ्गुं वा कणपिण्याकसक्तवः ॥११॥
11. bhaikṣyaṃ yavāgūṃ takraṃ vā payo yāvakameva vā .
phalaṃ mūlaṃ priyaṅguṃ vā kaṇapiṇyākasaktavaḥ.
11. bhaikṣyam yavāgūm takram vā payaḥ yāvakam eva vā
phalam mūlam priyaṅgum vā kaṇapiṇyākasaktavaḥ
11. The alms (bhaikṣyam) should consist of barley-gruel, or buttermilk, or milk, or barley-meal; or fruit, roots, priyaṅgu grain, or flour/gruel made from coarse grains and oil-cake.
इत्येते च शुभाहारा योगिनः सिद्धिकारकाः ।
तत् प्रयुञ्ज्यान्मुनिर्भक्त्या परमेण समाधिना ॥१२॥
12. ityete ca śubhāhārā yoginaḥ siddhikārakāḥ .
tat prayuñjyānmunirbhaktyā parameṇa samādhinā.
12. iti ete ca śubhāhārāḥ yoginaḥ siddhikārakāḥ
tat prayuñjyāt muniḥ bhaktyā parameṇa samādhinā
12. Thus, these auspicious foods are conducive to success (siddhi) for a yogi (yogin). A sage (muni) should consume them with devotion (bhakti) and supreme concentration (samādhi).
अपः पूर्वं सकृत् प्राश्य तूष्णीं भूत्वा समाहितः ।
प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता ॥१३॥
13. apaḥ pūrvaṃ sakṛt prāśya tūṣṇīṃ bhūtvā samāhitaḥ .
prāṇāyeti tatastasya prathamā hyāhutiḥ smṛtā.
13. apaḥ pūrvaṃ sakṛt prāśya tūṣṇīṃ bhūtvā samāhitaḥ
prāṇāya iti tataḥ tasya prathamā hi āhutiḥ smṛtā
13. After first drinking water once, and remaining silent and composed, his first offering (āhuti) is then indeed considered to be "for Prāṇa".
अपानाय द्वितीया तु समानायते चापरा ।
उदानाय चतुर्थो स्याद्व्यानायेति च पञ्चमी ॥१४॥
14. apānāya dvitīyā tu samānāyate cāparā .
udānāya caturtho syādvyānāyeti ca pañcamī.
14. apānāya dvitīyā tu samānāyate ca aparā
udānāya caturthaḥ syāt vyānāya iti ca pañcamī
14. The second (offering) is for Apāna, and another (the third) is allotted for Samāna. The fourth should be for Udāna, and the fifth is for Vyāna.
प्राणायामैः पृथक् कृत्वा शेषं भुञ्जीत कामतः ।
अपः पुनः सकृत् प्रश्य आचम्य हृदयं स्पृशेत् ॥१५॥
15. prāṇāyāmaiḥ pṛthak kṛtvā śeṣaṃ bhuñjīta kāmataḥ .
apaḥ punaḥ sakṛt praśya ācamya hṛdayaṃ spṛśet.
15. prāṇāyāmaiḥ pṛthak kṛtvā śeṣaṃ bhuñjīta kāmataḥ
apaḥ punaḥ sakṛt prāśya ācamya hṛdayaṃ spṛśet
15. After having offered separately to the vital airs (prāṇas), one should eat the remainder as desired. Again, one should drink water once, perform the sipping ritual (ācamana), and touch the heart.
अस्तेयं ब्रह्मचर्यञ्च त्यागोऽलोभस्तथैव च ।
व्रतानि पञ्च भिक्षूणामहिंसापरमाणि वै ॥१६॥
16. asteyaṃ brahmacaryañca tyāgo'lobhastathaiva ca .
vratāni pañca bhikṣūṇāmahiṃsāparamāṇi vai.
16. asteyaṃ brahmacaryaṃ ca tyāgaḥ alobhaḥ tathā eva
ca vratāni pañca bhikṣūṇām ahiṃsāparamāṇi vai
16. Non-stealing, celibacy (brahmacarya), renunciation, and non-greed – these are indeed the five vows for mendicants, with non-violence (ahiṃsā) being supreme among them.
अक्रोधो गुरुशुश्रूषा शौचमाहारलाघवम् ।
नित्यस्वाध्याय इत्येते नियमाः पञ्च कीर्तिताः ॥१७॥
17. akrodho guruśuśrūṣā śaucamāhāralāghavam .
nityasvādhyāya ityete niyamāḥ pañca kīrtitāḥ.
17. akrodhaḥ guruśuśrūṣā śaucam āhāralāghavam
nityasvādhyāya iti ete niyamāḥ pañca kīrtitāḥ
17. Non-anger, service to the teacher (guru), purity, moderation in food, and constant self-study (svādhyāya) - these five observances are declared.
सारभूतमुपासीत ज्ञानं यत्कार्यसाधकम् ।
ज्ञानानां बहुता येयं योगविघ्रकरा हि सा ॥१८॥
18. sārabhūtamupāsīta jñānaṃ yatkāryasādhakam .
jñānānāṃ bahutā yeyaṃ yogavighrakarā hi sā.
18. sārabhūtam upāsīta jñānam yat kāryasādhakam
jñānānām bahutā yā iyam yogavighnakarā hi sā
18. One should cultivate that knowledge (jñāna) which is essential and effective for achieving one's purpose. For indeed, this abundance of various knowledges is certainly an impediment to (yoga).
इदं ज्ञेयमिदं ज्ञेयमिति यस्तृषितश्चरेत् ।
अपि कल्पसहस्रेषु नैव ज्ञेयमवाप्नुयात् ॥१९॥
19. idaṃ jñeyamidaṃ jñeyamiti yastṛṣitaścaret .
api kalpasahasreṣu naiva jñeyamavāpnuyāt.
19. idam jñeyam idam jñeyam iti yaḥ tṛṣitaḥ caret
api kalpasahasreṣu na eva jñeyam avāpnuyāt
19. Whoever seeks (knowledge) with the thought, "This is to be known, this is to be known," will not attain the truly knowable (jñeya), even in thousands of eons.
त्यक्तसङ्गो जितक्रोधो लघ्वाहारो जितेन्द्रियः ।
पिधाय बुद्ध्या द्वाराणि मनो ध्याने निवेशयेत् ॥२०॥
20. tyaktasaṅgo jitakrodho laghvāhāro jitendriyaḥ .
pidhāya buddhyā dvārāṇi mano dhyāne niveśayet.
20. tyaktasaṅgaḥ jitakrodhaḥ laghvāhāraḥ jitendriyaḥ
pidhāya buddhyā dvārāṇi manaḥ dhyāne niveśayet
20. One who has abandoned attachment, conquered anger, eats lightly, and subdued their senses (indriya), should, by means of their intellect (buddhi), close the doors (of the senses) and fix the mind (manas) in meditation (dhyāna).
शून्येष्वेवावकाशेषु गुहासु च वनेषु च ।
नित्ययुक्तः सदा योगी ध्यानं सम्यगुपक्रमेत् ॥२१॥
21. śūnyeṣvevāvakāśeṣu guhāsu ca vaneṣu ca .
nityayuktaḥ sadā yogī dhyānaṃ samyagupakramet.
21. śūnyeṣu eva avakāśeṣu guhāsu ca vaneṣu ca
nityayuktaḥ sadā yogī dhyānam samyak upakramet
21. A yogi (yoga) should always be constantly disciplined and properly undertake meditation (dhyāna) only in desolate places, such as caves and forests.
वाग्दण्डः कर्मदण्डश्च मनोदण्डश्च ते त्रयः ।
यस्यैते नियता दण्डाः स त्रिदण्डी महायतिः ॥२२॥
22. vāgdaṇḍaḥ karmadaṇḍaśca manodaṇḍaśca te trayaḥ .
yasyaite niyatā daṇḍāḥ sa tridaṇḍī mahāyatiḥ.
22. vākdaṇḍaḥ karmadaṇḍaḥ ca manodaṇḍaḥ ca te trayaḥ
yasya ete niyatāḥ daṇḍāḥ saḥ tridaṇḍī mahāyatiḥ
22. Restraint of speech, restraint of action, and restraint of mind – these are the three. He for whom these three restraints are controlled is a tridaṇḍī, a great ascetic.
सर्वमात्ममयं यस्य सदसज्जगदीदृशम् ।
गुणागुणमयन्तस्य कः प्रियः को नृपाप्रियः ॥२३॥
23. sarvamātmamayaṃ yasya sadasajjagadīdṛśam .
guṇāguṇamayantasya kaḥ priyaḥ ko nṛpāpriyaḥ.
23. sarvam ātmayamam yasya satasat jagat īdṛśam
guṇāguṇamayam tasya kaḥ priyaḥ kaḥ nṛpa apriyaḥ
23. O King, for whom this entire world, consisting of both existence and non-existence, and endowed with (or composed of) both good and bad qualities, is pervaded by the self (ātman) – for such a person, who is dear and who is not dear?
विसुद्धबुद्धिः समलोष्टकाञ्चनः समस्तभूतेषु च तत्समाहितः ।
स्थानं परं शाश्वतमव्ययञ्च परं हि मत्वा न पुनः प्रजायते ॥२४॥
24. visuddhabuddhiḥ samaloṣṭakāñcanaḥ samastabhūteṣu ca tatsamāhitaḥ .
sthānaṃ paraṃ śāśvatamavyayañca paraṃ hi matvā na punaḥ prajāyate.
24. viśuddhabuddhiḥ samaloṣṭakāñcanaḥ
samastabhūteṣu ca tat samāhitaḥ
sthānam param śāśvatam avyayam ca
param hi matvā na punaḥ prajāyate
24. One whose intellect is purified, who views a clod of earth and gold with equanimity, and who is fully absorbed in that (supreme reality) in all beings, having indeed considered the supreme, eternal, and immutable state as the ultimate goal, is not born again.
वेदाच्छ्रेष्ठाः सर्वयज्ञक्रियाश्च यज्ञाज्जप्यं ज्ञानमार्गश्च जप्यात् ।
ज्ञानाद्ध्यानं सङ्गरागव्यपेतं तस्मिन् प्राप्ते शाश्वतस्योपलब्धिः ॥२५॥
25. vedācchreṣṭhāḥ sarvayajñakriyāśca yajñājjapyaṃ jñānamārgaśca japyāt .
jñānāddhyānaṃ saṅgarāgavyapetaṃ tasmin prāpte śāśvatasyopalabdhiḥ.
25. vedāt śreṣṭhāḥ sarvayajñakriyāḥ ca
yajñāt japyam jñānamārgaḥ ca japyāt
jñānāt dhyānam saṅgarāgavyapetam
tasmin prāpte śāśvatasya upalabdhiḥ
25. sarvayajñakriyāḥ vedāt śreṣṭhāḥ ca
japyam yajñāt jñānamārgaḥ ca japyāt
dhyānam saṅgarāgavyapetam jñānāt
tasmin prāpte śāśvatasya upalabdhiḥ
25. All practices related to Vedic rituals (yajña) are considered superior to merely studying the Vedas. Chanting is superior to these Vedic rituals (yajña), and the path of knowledge is superior to chanting. From knowledge, meditation (dhyāna) that is free from attachment and passion is superior. When that [meditation (dhyāna)] is attained, there is the realization of the eternal.
समाहितो ब्रह्मपरोऽप्रमादी सुचिस्तथैकान्तरतिर्यतेन्द्रियः ।
समाप्नुयाद्योगमिमं महात्मा विमुक्तिमाप्रोति ततः स्वयोगतः ॥२६॥
26. samāhito brahmaparo'pramādī sucistathaikāntaratiryatendriyaḥ .
samāpnuyādyogamimaṃ mahātmā vimuktimāproti tataḥ svayogataḥ.
26. samāhitaḥ brahmaparaḥ apramādī
suciḥ tathā ekāntaratiḥ yatendriyaḥ
samāpnuyāt yogam imam mahātmā
vimuktim āproti tataḥ svayogataḥ
26. A great soul (mahātman) who is concentrated, solely devoted to the ultimate reality (brahman), vigilant, pure, who finds joy in solitude, and whose senses are controlled, should attain this yoga (yoga). Then, through his own discipline (yoga), he achieves final liberation (vimukti).

Links to all chapters:

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 Chapter 39 Chapter 40 Chapter 41 (current chapter) 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