मार्कण्डेय-पुराणम्
mārkaṇḍeya-purāṇam
-
chapter-42
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दत्तात्रेय उवाच ।
एवं यो वर्तते योगी सम्यग्योगव्यवस्थितः ।
न स व्यावर्तितुं शक्यो जन्मान्तरशतैरपि ॥१॥
एवं यो वर्तते योगी सम्यग्योगव्यवस्थितः ।
न स व्यावर्तितुं शक्यो जन्मान्तरशतैरपि ॥१॥
1. dattātreya uvāca .
evaṃ yo vartate yogī samyagyogavyavasthitaḥ .
na sa vyāvartituṃ śakyo janmāntaraśatairapi.
evaṃ yo vartate yogī samyagyogavyavasthitaḥ .
na sa vyāvartituṃ śakyo janmāntaraśatairapi.
1.
dattātreyaḥ uvāca evam yaḥ vartate yogī samyak yogavyavasthitaḥ
na saḥ vyāvartitum śakyaḥ janmāntaraśataiḥ api
na saḥ vyāvartitum śakyaḥ janmāntaraśataiḥ api
1.
Dattātreya said: "The yogi (yogi) who lives thus, being perfectly established in yoga (yoga), cannot be turned away [from this path] even by hundreds of future births (saṃsāra)."
दृष्ट्वा च परमात्मानं प्रत्यक्षं विश्वरूपिणम् ।
विश्वपादशिरोग्रीवं विश्वेशं विश्वभावनम् ॥२॥
विश्वपादशिरोग्रीवं विश्वेशं विश्वभावनम् ॥२॥
2. dṛṣṭvā ca paramātmānaṃ pratyakṣaṃ viśvarūpiṇam .
viśvapādaśirogrīvaṃ viśveśaṃ viśvabhāvanam.
viśvapādaśirogrīvaṃ viśveśaṃ viśvabhāvanam.
2.
dṛṣṭvā ca paramātmānam pratyakṣam viśvarūpiṇam
viśvapādaśirogrīvam viśveśam viśvabhāvanam
viśvapādaśirogrīvam viśveśam viśvabhāvanam
2.
Having seen the supreme Self (paramātman), directly manifest in its universal form, whose feet, heads, and necks are the entire universe, who is the lord of the universe, and who is the creator and sustainer of the universe.
तत्प्राप्तये महत्पुण्यमोमित्येकाक्षरं जपेत् ।
तदेवाध्ययनं तस्य स्वरूपं शृण्वतः परम् ॥३॥
तदेवाध्ययनं तस्य स्वरूपं शृण्वतः परम् ॥३॥
3. tatprāptaye mahatpuṇyamomityekākṣaraṃ japet .
tadevādhyayanaṃ tasya svarūpaṃ śṛṇvataḥ param.
tadevādhyayanaṃ tasya svarūpaṃ śṛṇvataḥ param.
3.
tatprāptaye mahatpuṇyam om iti ekākṣaram japet
tat eva adhyayanam tasya svarūpam śṛṇvataḥ param
tat eva adhyayanam tasya svarūpam śṛṇvataḥ param
3.
To attain that [supreme goal], one should chant the single syllable 'Om' (praṇava), which brings great spiritual merit. That itself constitutes one's study, and for one who listens, its essential nature (svarūpa) is supreme.
अकारश्च तथोकारो मकारश्चाक्षरत्रयम् ।
एता एव त्रयो मात्राः सात्त्वराजसतामसाः ॥४॥
एता एव त्रयो मात्राः सात्त्वराजसतामसाः ॥४॥
4. akāraśca tathokāro makāraścākṣaratrayam .
etā eva trayo mātrāḥ sāttvarājasatāmasāḥ.
etā eva trayo mātrāḥ sāttvarājasatāmasāḥ.
4.
akāraḥ ca tathā ukāraḥ makāraḥ ca akṣaratrayam
etāḥ eva trayaḥ mātrāḥ sāttvarājasatāmasāḥ
etāḥ eva trayaḥ mātrāḥ sāttvarājasatāmasāḥ
4.
The sound 'A', and similarly the sound 'U', and the sound 'M' - these three letters (akṣara) are indeed the three constituent parts (mātrā), representing the Sāttvic, Rājasic, and Tāmasic qualities.
निर्गुणा योगिगम्यान्या चार्धमात्रोर्ध्वसंस्थिता ।
गान्धारीति च विज्ञेया गान्धारस्वरसंश्रया ॥५॥
गान्धारीति च विज्ञेया गान्धारस्वरसंश्रया ॥५॥
5. nirguṇā yogigamyānyā cārdhamātrordhvasaṃsthitā .
gāndhārīti ca vijñeyā gāndhārasvarasaṃśrayā.
gāndhārīti ca vijñeyā gāndhārasvarasaṃśrayā.
5.
nirguṇā yogigamyā anyā ca ardhamātrordhvasaṃsthitā
gāndhārī iti ca vijñeyā gāndhārasvarasaṃśrayā
gāndhārī iti ca vijñeyā gāndhārasvarasaṃśrayā
5.
The other [part of Om], which is beyond the qualities (guṇa), is attainable by (yogis). It is situated above the half-measure (ardhamātrā) [of Om]. And it should be understood as Gāndhārī, being based on the Gāndhāra musical note.
पिपीलिकागतिस्पर्शा प्रयुक्ता मूर्ध्नि लक्ष्यते ।
यथा प्रयुक्त ओङ्गारः प्रतिनिर्याति मूर्धनि ॥६॥
यथा प्रयुक्त ओङ्गारः प्रतिनिर्याति मूर्धनि ॥६॥
6. pipīlikāgatisparśā prayuktā mūrdhni lakṣyate .
yathā prayukta oṅgāraḥ pratiniryāti mūrdhani.
yathā prayukta oṅgāraḥ pratiniryāti mūrdhani.
6.
pipīlikāgatisparśā prayuktā mūrdhni lakṣyate
yathā prayuktaḥ oṅkāraḥ pratiniryāti mūrdhni
yathā prayuktaḥ oṅkāraḥ pratiniryāti mūrdhni
6.
When uttered, [its] touch, like the movement of an ant, is perceived at the crown of the head (mūrdhan). Just as the chanted 'Om' (oṅkāra) ascends back to the crown of the head.
तथोङ्कारमयो योगी त्वक्षरे त्वक्षरो भवेत् ।
प्राणो धनुः शरो ह्यात्मा ब्रह्म वेध्यमनुत्तमम् ॥७॥
प्राणो धनुः शरो ह्यात्मा ब्रह्म वेध्यमनुत्तमम् ॥७॥
7. tathoṅkāramayo yogī tvakṣare tvakṣaro bhavet .
prāṇo dhanuḥ śaro hyātmā brahma vedhyamanuttamam.
prāṇo dhanuḥ śaro hyātmā brahma vedhyamanuttamam.
7.
tathā oṅkāramayaḥ yogī tu akṣare tu akṣaraḥ bhavet
prāṇaḥ dhanuḥ śaraḥ hi ātmā brahma vedhyam anuttamam
prāṇaḥ dhanuḥ śaraḥ hi ātmā brahma vedhyam anuttamam
7.
Thus, the yogi (yoga practitioner) who embodies Om (oṃkāra) should become one with the imperishable (brahman). The life-force (prāṇa) is the bow, the individual self (ātman) is indeed the arrow, and Brahman (brahman) is the supreme target to be pierced.
अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ।
ओमित्येतत् त्रयो वेदास्त्रयो लोकास्त्रयोऽग्नयः ॥८॥
ओमित्येतत् त्रयो वेदास्त्रयो लोकास्त्रयोऽग्नयः ॥८॥
8. apramattena veddhavyaṃ śaravattanmayo bhavet .
omityetat trayo vedāstrayo lokāstrayo'gnayaḥ.
omityetat trayo vedāstrayo lokāstrayo'gnayaḥ.
8.
apramattena veddhavyam śaravat tanmayaḥ bhavet om
iti etat trayaḥ vedāḥ trayaḥ lokāḥ trayaḥ agnayaḥ
iti etat trayaḥ vedāḥ trayaḥ lokāḥ trayaḥ agnayaḥ
8.
It (Brahman) should be pierced by one who is vigilant, and like an arrow, he should become completely absorbed in it (Brahman). Om (oṃkāra) - this word represents the three Vedas, the three worlds, and the three sacred fires.
विष्णुर्-ब्रह्मा-हरश्चैव ऋक्सामानि यजूंषि च ।
मात्राः सार्धाश्च तिस्त्रश्च विज्ञेयाः परमार्थतः ॥९॥
मात्राः सार्धाश्च तिस्त्रश्च विज्ञेयाः परमार्थतः ॥९॥
9. viṣṇur-brahmā-haraścaiva ṛksāmāni yajūṃṣi ca .
mātrāḥ sārdhāśca tistraśca vijñeyāḥ paramārthataḥ.
mātrāḥ sārdhāśca tistraśca vijñeyāḥ paramārthataḥ.
9.
viṣṇuḥ brahmā haraḥ ca eva ṛk sāmāni yajūṃṣi ca
mātrāḥ sārdhāḥ ca tisraḥ ca vijñeyāḥ paramārthataḥ
mātrāḥ sārdhāḥ ca tisraḥ ca vijñeyāḥ paramārthataḥ
9.
Vishnu, Brahma, and Hara (Shiva), along with the Ṛg, Sāma, and Yajur Vedas, as well as the three measures (mātrā) of Om and its half-measure, are truly to be understood in their supreme sense (paramārthataḥ).
तत्र युक्तस्तु यो योगी स तल्लयमवाप्नुयात् ।
अकारस्त्वथ भूर्लोक उकारश्चोच्यते भुवः ॥१०॥
अकारस्त्वथ भूर्लोक उकारश्चोच्यते भुवः ॥१०॥
10. tatra yuktastu yo yogī sa tallayamavāpnuyāt .
akārastvatha bhūrloka ukāraścocyate bhuvaḥ.
akārastvatha bhūrloka ukāraścocyate bhuvaḥ.
10.
tatra yuktaḥ tu yaḥ yogī saḥ tallayam avāpnuyāt
akāraḥ tu atha bhūḥ lokaḥ ukāraḥ ca ucyate bhuvaḥ
akāraḥ tu atha bhūḥ lokaḥ ukāraḥ ca ucyate bhuvaḥ
10.
Indeed, that yogi (yoga practitioner) who is absorbed in that (Om/Brahman) attains complete absorption (laya) in it. Now, the sound 'A' (akāra) is the Earth world (Bhūḥ), and the sound 'U' (ukāra) is called the atmospheric world (Bhuvaḥ).
सव्यञ्जनो मकारश्च स्वर्लोकः परिकल्प्यते ।
व्यक्ता तु प्रथमा मात्रा द्वितीयाव्यक्तसंज्ञिता ॥११॥
व्यक्ता तु प्रथमा मात्रा द्वितीयाव्यक्तसंज्ञिता ॥११॥
11. savyañjano makāraśca svarlokaḥ parikalpyate .
vyaktā tu prathamā mātrā dvitīyāvyaktasaṃjñitā.
vyaktā tu prathamā mātrā dvitīyāvyaktasaṃjñitā.
11.
savyañjanaḥ makāraḥ ca svarlokaḥ parikalpyate
vyaktā tu prathamā mātrā dvitīyā avyakta-saṃjñitā
vyaktā tu prathamā mātrā dvitīyā avyakta-saṃjñitā
11.
The consonant 'M' (makāra) with its associated sound is conceptualized as the celestial realm (svarloka). The first measure (mātrā) is considered manifest, and the second is designated as the unmanifest.
मात्रा तृतीया चिच्छक्तिरर्धमात्रा परं पदम् ।
अनेनैव क्रमेणैता विज्ञेया योगभूमयः ॥१२॥
अनेनैव क्रमेणैता विज्ञेया योगभूमयः ॥१२॥
12. mātrā tṛtīyā cicchaktirardhamātrā paraṃ padam .
anenaiva krameṇaitā vijñeyā yogabhūmayaḥ.
anenaiva krameṇaitā vijñeyā yogabhūmayaḥ.
12.
mātrā tṛtīyā cit-śaktiḥ ardhamātrā param padam
anena eva krameṇa etāḥ vijñeyāḥ yogabhūmayaḥ
anena eva krameṇa etāḥ vijñeyāḥ yogabhūmayaḥ
12.
The third measure (mātrā) is the power of consciousness (cicchakti), and the half-measure (ardhamātrā) is the supreme state (paraṃ padam). These are to be understood as the stages of spiritual practice (yoga) in this very sequence.
ओमित्युच्चारणात् सर्वं गृहीतं सदसद् भवेत् ।
ह्रस्वा तु प्रथमा मात्रा द्वितीया दैर्घ्यसंयुता ॥१३॥
ह्रस्वा तु प्रथमा मात्रा द्वितीया दैर्घ्यसंयुता ॥१३॥
13. omityuccāraṇāt sarvaṃ gṛhītaṃ sadasad bhavet .
hrasvā tu prathamā mātrā dvitīyā dairghyasaṃyutā.
hrasvā tu prathamā mātrā dvitīyā dairghyasaṃyutā.
13.
om iti uccāraṇāt sarvam gṛhītam sat asat bhavet
hrasvā tu prathamā mātrā dvitīyā dairghya-saṃyutā
hrasvā tu prathamā mātrā dvitīyā dairghya-saṃyutā
13.
By uttering 'Om' (Oṃ), everything, both existent and non-existent, is comprehended. The first measure (mātrā) is short, while the second is associated with length.
तृतीया च प्लुतार्धाख्या वचसः सा न गोचरा ।
इत्येतदक्षरं ब्रह्म परमोङ्कारसंज्ञितम् ॥१४॥
इत्येतदक्षरं ब्रह्म परमोङ्कारसंज्ञितम् ॥१४॥
14. tṛtīyā ca plutārdhākhyā vacasaḥ sā na gocarā .
ityetadakṣaraṃ brahma paramoṅkārasaṃjñitam.
ityetadakṣaraṃ brahma paramoṅkārasaṃjñitam.
14.
tṛtīyā ca plutārdhākhyā vacasaḥ sā na gocarā
iti etat akṣaram brahma paramoṃkāra-saṃjñitam
iti etat akṣaram brahma paramoṃkāra-saṃjñitam
14.
And the third measure (mātrā), known as 'half-pluta' (plutārdhākhyā), is beyond the grasp of speech (vacas). This imperishable (akṣaram) ultimate reality (brahman) is therefore designated as the supreme 'Om' (Oṃkāra).
यस्तु वेद नरः सम्यक् तथा ध्यायति वा पुनः ।
संसारचक्रमुत्सृज्य त्यक्तत्रिविधबन्धनः ॥१५॥
संसारचक्रमुत्सृज्य त्यक्तत्रिविधबन्धनः ॥१५॥
15. yastu veda naraḥ samyak tathā dhyāyati vā punaḥ .
saṃsāracakramutsṛjya tyaktatrividhabandhanaḥ.
saṃsāracakramutsṛjya tyaktatrividhabandhanaḥ.
15.
yaḥ tu veda naraḥ samyak tathā dhyāyati vā punaḥ
saṃsāracakram utsṛjya tyaktatrividhabandhanaḥ
saṃsāracakram utsṛjya tyaktatrividhabandhanaḥ
15.
That person who truly understands and also meditates perfectly, abandoning the cycle of transmigration (saṃsāra), becomes one who has renounced the threefold bondage.
प्राप्रोति ब्रह्मणि लयं परमे परमात्मनि ।
अक्षीणकर्मबन्धश्च ज्ञात्वा मृत्युमरिष्टतः ॥१६॥
अक्षीणकर्मबन्धश्च ज्ञात्वा मृत्युमरिष्टतः ॥१६॥
16. prāproti brahmaṇi layaṃ parame paramātmani .
akṣīṇakarmabandhaśca jñātvā mṛtyumariṣṭataḥ.
akṣīṇakarmabandhaśca jñātvā mṛtyumariṣṭataḥ.
16.
prāproti brahmaṇi layam parame paramātmani
akṣīṇakarmabandhaḥ ca jñātvā mṛtyum ariṣṭataḥ
akṣīṇakarmabandhaḥ ca jñātvā mṛtyum ariṣṭataḥ
16.
He attains absorption (laya) in the Supreme (parame) Brahman (brahman) and the Supreme Self (paramātman). Moreover, one whose bonds of action (karma) are not exhausted, having known death from unfavorable omens (ariṣṭa)...
उत्क्रान्तिकाले संस्मृत्य पुनर्योगित्वमृच्छति ।
तस्मादसिद्धयोगेन सिद्धयोगेन वा पुनः ।
ज्ञेयन्यरिष्टानि सदा येनोत्क्रान्तौ न सीदति ॥१७॥
तस्मादसिद्धयोगेन सिद्धयोगेन वा पुनः ।
ज्ञेयन्यरिष्टानि सदा येनोत्क्रान्तौ न सीदति ॥१७॥
17. utkrāntikāle saṃsmṛtya punaryogitvamṛcchati .
tasmādasiddhayogena siddhayogena vā punaḥ .
jñeyanyariṣṭāni sadā yenotkrāntau na sīdati.
tasmādasiddhayogena siddhayogena vā punaḥ .
jñeyanyariṣṭāni sadā yenotkrāntau na sīdati.
17.
utkrāntikāle saṃsmṛtya punaḥ yogitvam
ṛcchati tasmāt asiddhayogena
siddhayogena vā punaḥ jñeyāni
ariṣṭāni sadā yena utkrāntau na sīdati
ṛcchati tasmāt asiddhayogena
siddhayogena vā punaḥ jñeyāni
ariṣṭāni sadā yena utkrāntau na sīdati
17.
One whose bonds of action (karma) are not exhausted, having known death from omens (ariṣṭa), remembers (his previous state) at the time of departure and again attains the state of a yogi (yoga). Therefore, whether through imperfect yoga (yoga) or through perfect yoga (yoga), one should always know the unfavorable omens (ariṣṭa) so that one does not suffer at the time of departure.
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
Chapter 42 (current chapter)
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