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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-50

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मार्कण्डेय उवाच ।
ततोऽभिद्यायतस्तस्य जज्ञिरे मानसीः प्रजाः ।
तच्छरीरसमुत्पन्नैः कार्यैस्तैः कारणैः सह ॥१॥
1. mārkaṇḍeya uvāca .
tato'bhidyāyatastasya jajñire mānasīḥ prajāḥ .
taccharīrasamutpannaiḥ kāryaistaiḥ kāraṇaiḥ saha.
1. mārkaṇḍeya uvāca | tataḥ abhidhyāyataḥ tasya jajñire mānasīḥ
prajāḥ | tat śarīra samutpannaiḥ kāryaiḥ taiḥ kāraṇaiḥ saha
1. Markaṇḍeya spoke: Then, from him as he meditated, mental (mānasīḥ) creations (prajāḥ) were born. Along with these were the effects (kāryaiḥ) and causes (kāraṇaiḥ) that arose from his body.
क्षेत्रज्ञाः समवर्तन्त गात्रेब्यस्तस्य धीमतः ।
ते सर्वे समवर्तन्त ये मया प्रगुदाहृताः ॥२॥
2. kṣetrajñāḥ samavartanta gātrebyastasya dhīmataḥ .
te sarve samavartanta ye mayā pragudāhṛtāḥ.
2. kṣetrajñāḥ samavartanta gātrebhyaḥ tasya dhīmataḥ
te sarve samavartanta ye mayā pragudāhṛtāḥ
2. The individual souls (kṣetrajñāḥ) arose from the limbs of that wise one. All those whom I have previously mentioned also manifested.
देवाद्याः स्थावरान्ताश्च त्रैगुण्यविषयाः स्मृताः ।
एवंभूतानि सृष्टानि स्थावराणि चराणि च ॥३॥
3. devādyāḥ sthāvarāntāśca traiguṇyaviṣayāḥ smṛtāḥ .
evaṃbhūtāni sṛṣṭāni sthāvarāṇi carāṇi ca.
3. devādyāḥ sthāvarāntāḥ ca traiguṇyaviṣayāḥ
smṛtāḥ evaṃbhūtāni sṛṣṭāni sthāvarāṇi carāṇi ca
3. All beings, from the gods down to the immobile ones, are considered to be within the domain of the three qualities (guṇas). In this manner, both stationary and moving entities were created.
यदास्य ताः प्रजाः सर्वा न व्यवर्धन्त धीमतः ।
अथान्यान्मानसान् पुत्रानु सदृशानात्मनोऽसृजत् ॥४॥
4. yadāsya tāḥ prajāḥ sarvā na vyavardhanta dhīmataḥ .
athānyānmānasān putrānu sadṛśānātmano'sṛjat.
4. yadā asya tāḥ prajāḥ sarvāḥ na vyavardhanta dhīmataḥ
atha anyān mānasān putrān sadṛśān ātmanaḥ asṛjat
4. When all of those progeny of that wise one did not multiply, then he created other mind-born sons, who were similar to himself.
भृगुं पुलस्त्यं पुलहं क्रतुमङ्गिरसन्तथा ।
मरीचिं दक्षमत्रिञ्च वसिष्टञ्चैव मानसम् ॥५॥
5. bhṛguṃ pulastyaṃ pulahaṃ kratumaṅgirasantathā .
marīciṃ dakṣamatriñca vasiṣṭañcaiva mānasam.
5. bhṛgum pulastyam pulaham kratum aṅirasam tathā
marīcim dakṣam atrim ca vasiṣṭham ca eva mānasam
5. He created Bhṛgu, Pulastya, Pulaha, Kratu, and Aṅgiras; likewise Marīci, Dakṣa, Atri, and Vasiṣṭha, who were indeed mind-born.
नव ब्रह्माण इत्येते पुराणे निश्चयङ्गताः ।
ततोऽसृजत् पुनर्ब्रह्मा रुद्रं क्रोधात्मसम्भवम् ॥६॥
6. nava brahmāṇa ityete purāṇe niścayaṅgatāḥ .
tato'sṛjat punarbrahmā rudraṃ krodhātmasambhavam.
6. nava brahmāṇaḥ iti ete purāṇe niścayaṅgatāḥ tataḥ
asṛjat punaḥ brahmā rudraṃ krodhātmā-sambhavam
6. These nine Brahmās are thus identified in the Purāṇas. Thereupon, Brahmā again created Rudra, who manifested from his own anger.
सङ्कल्पञ्चैव धर्मञ्च पूर्वेषामपि पूर्वजम् ।
सनन्दनादयो ये च पूर्वं सृष्टाः स्वयंभुवा ॥७॥
7. saṅkalpañcaiva dharmañca pūrveṣāmapi pūrvajam .
sanandanādayo ye ca pūrvaṃ sṛṣṭāḥ svayaṃbhuvā.
7. saṅkalpaṃ ca eva dharmaṃ ca pūrveṣām api pūrvajam
sanandanādayaḥ ye ca pūrvaṃ sṛṣṭāḥ svayambhuvā
7. And he (Brahmā) created resolve (saṅkalpa) and natural law (dharma), as well as the primeval progenitor of even the earliest beings. Moreover, those like Sanandana and others, who were created previously by the Self-born (Brahmā)...
न ते लोकेषु सज्जन्तो निरपेक्षाः समाहिताः ।
सर्वे तेऽनागतज्ञाना वीतरागा विमत्सराः ॥८॥
8. na te lokeṣu sajjanto nirapekṣāḥ samāhitāḥ .
sarve te'nāgatajñānā vītarāgā vimatsarāḥ.
8. na te lokeṣu sajjantaḥ nirapekṣāḥ samāhitāḥ
sarve te anāgata-jñānāḥ vīta-rāgāḥ vi-matsarāḥ
8. They were not attached to worldly affairs, being detached and deeply absorbed (samāhitāḥ). All of them possessed knowledge of the future, were free from all passions, and were devoid of envy.
तेष्वेवं निरपेक्षेषु लोकसृष्टौ महात्मनः ।
ब्रह्मणोऽभून्महाक्रोधस्तत्रोत्पन्नोर्ऽकसन्निभः ॥९॥
9. teṣvevaṃ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ .
brahmaṇo'bhūnmahākrodhastatrotpannor'kasannibhaḥ.
9. teṣu evaṃ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ brahmaṇaḥ
abhūt mahākrodhaḥ tatra utpannaḥ arka-sannibhaḥ
9. When those sages (Sanandana and others) remained thus detached from the creation of worlds, great anger arose in Brahmā, the great-souled one. Thereupon, one resembling the sun (arka-sannibhaḥ) was born from that [anger].
अर्धनारीनरवपुः पुरुषोऽतिशरीरवान् ।
विभजात्मानमित्युक्त्वा स तदान्तर्दधे ततः ॥१०॥
10. ardhanārīnaravapuḥ puruṣo'tiśarīravān .
vibhajātmānamityuktvā sa tadāntardadhe tataḥ.
10. ardhanārīnaravapuḥ puruṣaḥ atiśarīravān vibhaja
ātmanam iti uktvā saḥ tadā antardadhe tataḥ
10. The supreme cosmic person (puruṣa), possessing a form that was half-woman and half-man, and who was exceedingly embodied, declared, 'Divide yourself (ātman)!' Having said this, he then vanished from that place.
स चोक्तो वै पृथक् स्त्रीत्वं पुरुषत्वं तथाकरोत् ।
बिभेद पुरुषत्वञ्च दशधा चैकधा तु सः ॥११॥
11. sa cokto vai pṛthak strītvaṃ puruṣatvaṃ tathākarot .
bibheda puruṣatvañca daśadhā caikadhā tu saḥ.
11. saḥ ca uktaḥ vai pṛthak strītvaṃ puruṣatvam tathā
akarot bibheda puruṣatvam ca daśadhā ca ekadhā tu saḥ
11. And he, thus instructed, indeed created distinct womanhood and manhood. He then divided the aspect of manhood into ten parts and also into one (primary) part.
सौम्यासौम्यैस्तथा शान्तैः पुंस्त्वं स्त्रीत्वञ्च स प्रभुः ।
बिभेद बहुधा देवः पुरुषैरसितैः सितैः ॥१२॥
12. saumyāsaumyaistathā śāntaiḥ puṃstvaṃ strītvañca sa prabhuḥ .
bibheda bahudhā devaḥ puruṣairasitaiḥ sitaiḥ.
12. saumyaiḥ asaumyaiḥ tathā śāntaiḥ puṃstvam strītvam ca
saḥ prabhuḥ bibheda bahudhā devaḥ puruṣaiḥ asitaiḥ sitaiḥ
12. That Lord, the deity, divided manhood and womanhood in various ways, through gentle, fierce, and peaceful (aspects or beings), and through dark and white beings (puruṣas).
ततो ब्रह्मात्मसम्भूतं पूर्वं स्वायम्भुवं प्रभुः ।
आत्मनः सदृशं कृत्वा प्रजापालो मनुं द्विज ॥१३॥
13. tato brahmātmasambhūtaṃ pūrvaṃ svāyambhuvaṃ prabhuḥ .
ātmanaḥ sadṛśaṃ kṛtvā prajāpālo manuṃ dvija.
13. tataḥ brahmātmasambhūtaṃ pūrvaṃ svāyambhuvaṃ
prabhuḥ ātmanaḥ sadṛśam kṛtvā prajāpālaḥ manuṃ dvija
13. Then, O twice-born (dvija), the Lord, having created Manu, the first Svāyambhuva, who was born from the self of Brahma and was similar to His own self (ātman), designated him as the protector of creatures.
शतरूपाञ्च तां नारीं तपोनिर्धूतकल्मषाम् ।
स्वायम्भुवो मनुर्देवः पत्नीत्वे जगृहे विभुः ॥१४॥
14. śatarūpāñca tāṃ nārīṃ taponirdhūtakalmaṣām .
svāyambhuvo manurdevaḥ patnītve jagṛhe vibhuḥ.
14. śatarūpām ca tām nārīm taponirdhūtakalmaṣām
svāyambhuvaḥ manuḥ devaḥ patnītve jagṛhe vibhuḥ
14. And that woman, Śatarūpā, whose impurities had been completely removed by asceticism (tapas), the divine, almighty Manu Svāyambhuva took as his wife.
तस्माच्च पुरुषात् पुत्रौ शतरूपा व्यजायत ।
प्रियव्रतोत्तानपादौ प्रख्यातावात्मकर्मभिः ॥१५॥
15. tasmācca puruṣāt putrau śatarūpā vyajāyata .
priyavratottānapādau prakhyātāvātmakarmabhiḥ.
15. tasmāt ca puruṣāt putrau śatarūpā vyajāyata
priyavratottānapādau prakhyātau ātmakarmabhiḥ
15. And from that man (puruṣa), Śatarūpā gave birth to two sons, Priyavrata and Uttānapāda, who were renowned for their own deeds (karma).
कन्ये द्वे च तथा ऋद्धिं प्रसूतिञ्च ततः पिता ।
ददौ प्रसूतिं दक्षाय तथा ऋद्धिं रुचेः पुरा ॥१६॥
16. kanye dve ca tathā ṛddhiṃ prasūtiñca tataḥ pitā .
dadau prasūtiṃ dakṣāya tathā ṛddhiṃ ruceḥ purā.
16. kanye dve ca tathā ṛddhim prasūtim ca tataḥ pitā
dadau prasūtim dakṣāya tathā ṛddhim ruceḥ purā
16. And then the father (Manu) gave his two daughters, Ṛddhi and Prasūti: Prasūti to Dakṣa, and Ṛddhi to Ruci, in ancient times.
प्रजापतिः स जग्राह तयोर्यज्ञः सदक्षिणः ।
पुत्रो जज्ञे महाभाग दम्पतीमिथुनं ततः ॥१७॥
17. prajāpatiḥ sa jagrāha tayoryajñaḥ sadakṣiṇaḥ .
putro jajñe mahābhāga dampatīmithunaṃ tataḥ.
17. prajāpatiḥ sa jagrāha tayoḥ yajñaḥ sadakṣiṇaḥ
putraḥ jajñe mahābhāga dampatī mithunam tataḥ
17. Prajāpati accepted their Vedic ritual (yajña) along with its sacrificial fees. Then, O highly fortunate one, a son was born, and thereafter a male and female pair (of twins) was also born.
यज्ञस्य दक्षिणायान्तु पुत्रा द्वादश जज्ञिरे ।
यामा इति समाख्याता देवाः स्वायम्भुवोऽन्तरे ॥१८॥
18. yajñasya dakṣiṇāyāntu putrā dvādaśa jajñire .
yāmā iti samākhyātā devāḥ svāyambhuvo'ntare.
18. yajñasya dakṣiṇāyām tu putrāḥ dvādaśa jajñire
yāmāḥ iti samākhyātāḥ devāḥ svāyambhuvaḥ antare
18. From (the wife) Dakṣiṇā, of (the husband) Yajña, indeed twelve sons were born. These gods, known as the Yāmas, appeared during the period of Svāyambhuva (Manu).
तस्य पुत्रास्तु यज्ञस्य दक्षिणायां सभास्वराः ।
प्रसूत्याञ्च तथा दक्षश्चतस्त्रो विंशतिस्तथा ॥१९॥
19. tasya putrāstu yajñasya dakṣiṇāyāṃ sabhāsvarāḥ .
prasūtyāñca tathā dakṣaścatastro viṃśatistathā.
19. tasya putrāḥ tu yajñasya dakṣiṇāyām sabhāsvārāḥ
prasūtyām ca tathā dakṣaḥ catasraḥ viṃśatiḥ tathā
19. Indeed, those sons of Yajña and Dakṣiṇā were resplendent in the assembly. And from Prasūti, as well as Dakṣa, there were twenty-four (daughters).
ससर्ज कन्यास्तासाञ्च सम्यङ्नामानि मे शृणु ।
श्रद्धा लक्ष्मीर्धृतिस्तुष्टिः पुष्टिर्मेधा क्रिया तथा ॥२०॥
20. sasarja kanyāstāsāñca samyaṅnāmāni me śṛṇu .
śraddhā lakṣmīrdhṛtistuṣṭiḥ puṣṭirmedhā kriyā tathā.
20. sasarja kanyāḥ tāsām ca samyak nāmāni me śṛṇu śraddhā
lakṣmīḥ dhṛtiḥ tuṣṭiḥ puṣṭiḥ medhā kriyā tathā
20. He created daughters; hear from me their proper names: Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, Kriyā, and so on.
बुद्धिर्लज्जा वपुः शान्तिः सिद्धिः कीर्तिस्त्रयोदशी ।
पत्न्यर्थे प्रतिजग्राह धर्मो दाक्षायणीः प्रभुः ॥२१॥
21. buddhirlajjā vapuḥ śāntiḥ siddhiḥ kīrtistrayodaśī .
patnyarthe pratijagrāha dharmo dākṣāyaṇīḥ prabhuḥ.
21. buddhiḥ lajjā vapuḥ śāntiḥ siddhiḥ kīrtiḥ trayodaśī
patnyarthe pratijagrāha dharmaḥ dākṣāyaṇīḥ prabhuḥ
21. The powerful lord (prabhu) Dharma (dharma) accepted Buddhi (intelligence), Lajjā (modesty), Vapu (beauty), Śānti (peace), Siddhi (perfection), and Kīrti – the thirteenth of the daughters of Dakṣa (dākṣāyaṇīḥ) – as his wives.
ताभ्यः शिष्टा यवीयस्य एकादश सुलोचनाः ।
ख्यातिः सत्यथ सम्भूतिः स्मृतिः प्रीतिस्तथा क्षमा ॥२२॥
22. tābhyaḥ śiṣṭā yavīyasya ekādaśa sulocanāḥ .
khyātiḥ satyatha sambhūtiḥ smṛtiḥ prītistathā kṣamā.
22. tābhyaḥ śiṣṭāḥ yavīyasyāḥ ekādaśa sulocanāḥ |
khyātiḥ satī atha sambhūtiḥ smṛtiḥ prītiḥ tathā kṣamā
22. From those [daughters], the remaining eleven younger, fair-eyed ones are (among whom are): Khyāti (fame), Satī, Sambhūti (origin), Smṛti (memory), Prīti (affection), and Kṣamā (patience).
सन्ततिश्चानसूया च ऊर्जा स्वाहा स्वधा तथा ।
भृगुर्भवो मरीचिश्च तथा चैवाङ्गिरा मुनिः ॥२३॥
23. santatiścānasūyā ca ūrjā svāhā svadhā tathā .
bhṛgurbhavo marīciśca tathā caivāṅgirā muniḥ.
23. santatiḥ ca anasūyā ca ūrjā svāhā svadhā tathā |
bhṛguḥ bhavaḥ marīciḥ ca tathā ca eva aṅgirāḥ muniḥ
23. And Santati, and Anasūyā, and Ūrjā, Svāhā, and Svadhā. Similarly, Bhṛgu, Bhava, Marīci, and indeed the sage (muni) Aṅgirā.
पुलस्त्यः पुलहश्चैव क्रतुश्च ऋषयस्तथा ।
वसिष्ठोऽत्रिस्तथा वह्निः पितरश्च यथाक्रमम् ॥२४॥
24. pulastyaḥ pulahaścaiva kratuśca ṛṣayastathā .
vasiṣṭho'tristathā vahniḥ pitaraśca yathākramam.
24. pulastyaḥ pulahaḥ ca eva kratuḥ ca ṛṣayaḥ tathā |
vasiṣṭhaḥ atriḥ tathā vahniḥ pitaraḥ ca yathākramam
24. Pulastya, Pulaha, and indeed Kratu, along with other sages (ṛṣi). Similarly, Vasiṣṭha, Atri, and also Vahni (Agni) and the ancestors (pitara) in due order.
ख्यात्याद्या जगृहुः कन्या मुनयो मुनिसत्तमाः ।
श्रद्धा कामं श्रीश्च दर्पं नियमं धृतिरात्मजम् ॥२५॥
25. khyātyādyā jagṛhuḥ kanyā munayo munisattamāḥ .
śraddhā kāmaṃ śrīśca darpaṃ niyamaṃ dhṛtirātmajam.
25. khyātyādyā jagṛhuḥ kanyā munayaḥ munisattamāḥ
śraddhā kāmam śrīḥ ca darpam niyamam dhṛtiḥ ātmajam
25. The most excellent sages accepted daughters such as Khyati. Faith (śraddhā) gave birth to Desire (kāma), and Prosperity (śrī) gave birth to Arrogance (darpa). Steadfastness (dhṛti) bore Niyama (restraint) as a son.
सन्तोषञ्च तथा तुष्टिर्लोभं पुष्टिरजायत ।
मेधा श्रुतं क्रिया दण्डं नयं विनयमेव च ॥२६॥
26. santoṣañca tathā tuṣṭirlobhaṃ puṣṭirajāyata .
medhā śrutaṃ kriyā daṇḍaṃ nayaṃ vinayameva ca.
26. santoṣam ca tathā tuṣṭiḥ lobham puṣṭiḥ ajāyata
medhā śrutam kriyā daṇḍam nayam vinayam eva ca
26. Thus, Tuṣṭi (contentment) gave birth to Lobha (greed), and Puṣṭi (nourishment) bore Santoṣa (satisfaction). Medhā (intelligence) gave birth to Śruta (knowledge), and Kriyā (action) bore Daṇḍa (punishment). Furthermore, Naya (prudence) and Vinaya (humility) were born.
बोधं बुद्धिस्तथा लज्जा विनयं वपुरात्मजम् ।
व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयत ॥२७॥
27. bodhaṃ buddhistathā lajjā vinayaṃ vapurātmajam .
vyavasāyaṃ prajajñe vai kṣemaṃ śāntirasūyata.
27. bodham buddhiḥ tathā lajjā vinayam vapuḥ ātmajam
vyavasāyam prajajñe vai kṣemam śāntiḥ asūyata
27. Thus, Buddhi (intelligence) bore Bodha (understanding), and Lajjā (modesty) bore Vinaya (humility). Vapu (form) bore a son. Indeed, Vyavasāya (endeavor) was born, and Śānti (peace) gave birth to Kṣema (welfare).
सुखं सिद्धिर्यशः कीर्तिरित्येते धर्मयोनयः ।
कामादतिमुदं हर्षं धर्मपौत्रमसूयत ॥२८॥
28. sukhaṃ siddhiryaśaḥ kīrtirityete dharmayonayaḥ .
kāmādatimudaṃ harṣaṃ dharmapautramasūyata.
28. sukham siddhiḥ yaśaḥ kīrtiḥ iti ete dharmayonayaḥ
kāmāt atimudam harṣam dharmapautram asūyata
28. Happiness, perfection, renown, and glory - these are the offspring of natural law (dharma). From Kāma (desire), (his wife) bore Atimuda (excessive joy) and Harṣa (joy), who was a grandson of natural law (dharma).
हिंसा भार्या त्वधर्मस्य तस्यां जज्ञे तथानृतम् ।
कन्या च निरृतिस्तस्यां सुतौ द्वौ नरकं भयम् ॥२९॥
29. hiṃsā bhāryā tvadharmasya tasyāṃ jajñe tathānṛtam .
kanyā ca nirṛtistasyāṃ sutau dvau narakaṃ bhayam.
29. hiṃsā bhāryā tu adharmasya tasyām jajñe tathā anṛtam
kanyā ca nirṛtiḥ tasyām sutau dvau narakam bhayam
29. Violence (hiṃsā) is the wife of unrighteousness (adharma). From her were born untruth (anṛtam), and also a daughter named Nirṛti. From Nirṛti were born two sons: hell and fear.
माया च वेदना चैव मिथुनं द्वयमेतयोः ।
तयोर्जज्ञेऽथ वै माया मृत्युं भूतापहारिणम् ॥३०॥
30. māyā ca vedanā caiva mithunaṃ dvayametayoḥ .
tayorjajñe'tha vai māyā mṛtyuṃ bhūtāpahāriṇam.
30. māyā ca vedanā ca eva mithunam dvayam etayoḥ
tayoḥ jajñe atha vai māyā mṛtyum bhūtāpahāriṇam
30. Illusion (māyā) and suffering (vedanā) indeed formed a pair, born from those two (Naraka and Bhaya). Then, from Māyā, indeed, Death (mṛtyu) was born, who carries away all beings.
वेदनात्मसुतञ्चापि दुःखं जज्ञेऽथ रौरवात् ।
मृत्योर्व्याधि-जरा-शोक-तृष्णा-क्रोधाश्च जज्ञिरे ॥३१॥
31. vedanātmasutañcāpi duḥkhaṃ jajñe'tha rauravāt .
mṛtyorvyādhi-jarā-śoka-tṛṣṇā-krodhāśca jajñire.
31. vedanā ātmasutam ca api duḥkham jajñe atha rauravāt
mṛtyoḥ vyādhijarāśokatṛṣṇākrodhāḥ ca jajñire
31. And suffering (duḥkha), Vedanā's own son, was born; then also from Raurava (a hell). From Death (mṛtyu) were born sickness, old age, sorrow, thirst, and angers.
दुः खोद्भवाः स्मृता ह्येते सर्वे वाधर्मलक्षणाः ।
नैषां भार्यास्ति पुत्रो वा सर्वे ते ह्यूर्ध्वरेतसः ॥३२॥
32. duḥ khodbhavāḥ smṛtā hyete sarve vādharmalakṣaṇāḥ .
naiṣāṃ bhāryāsti putro vā sarve te hyūrdhvaretasaḥ.
32. duḥkhodbhavāḥ smṛtāḥ hi ete sarve vā adharmalakṣaṇāḥ na
eṣām bhāryā asti putraḥ vā sarve te hi ūrdhvaretasaḥ
32. All of these (sickness, old age, sorrow, thirst, and angers) are indeed considered to be born from suffering (duḥkha) and bear the characteristics of unrighteousness (adharma). None among them has a wife or a son; indeed, all of them are celibate (ūrdhvaretasaḥ).
निरृतिश्च तथा चान्या मृत्योर्भार्याभवन्मुने ।
अलक्ष्मीर्नाम तस्याञ्च मृत्योः पुत्राश्चतुर्दश ॥३३॥
33. nirṛtiśca tathā cānyā mṛtyorbhāryābhavanmune .
alakṣmīrnāma tasyāñca mṛtyoḥ putrāścaturdaśa.
33. Nirṛtiḥ ca tathā ca anyā mṛtyoḥ bhāryā abhavan mune
| alakṣmīḥ nāma tasyām ca mṛtyoḥ putrāḥ caturdaśa
33. O sage, Nirṛti and similarly another (woman) became wives of Mṛtyu (Death). This other (wife) was named Alakṣmī, and from her, Mṛtyu had fourteen sons.
अलक्ष्मीपुत्रका ह्येते मृत्योरादेशकारिणः ।
विनाशकालेषु नरान् भजन्त्येते शृणुष्व तान् ॥३४॥
34. alakṣmīputrakā hyete mṛtyorādeśakāriṇaḥ .
vināśakāleṣu narān bhajantyete śṛṇuṣva tān.
34. alakṣmīputrakāḥ hi ete mṛtyoḥ ādeśakāriṇaḥ |
vināśakāleṣu narān bhajanti ete śṛṇuṣva tān
34. Indeed, these are the offspring of misfortune, who carry out the commands of death. They associate with men during times of destruction. Listen to me concerning them.
इन्द्रियेषु दशस्वेते तथा मनसि च स्थिताः ।
स्वे स्वे नरं स्त्रियं वापि विषये योजयन्ति हि ॥३५॥
35. indriyeṣu daśasvete tathā manasi ca sthitāḥ .
sve sve naraṃ striyaṃ vāpi viṣaye yojayanti hi.
35. indriyeṣu daśasu ete tathā manasi ca sthitāḥ |
sve sve naram striyam vā api viṣaye yojayanti hi
35. These (offspring of misfortune) are present in the ten senses and also in the mind. Indeed, they engage men and women in their respective sense objects.
अथेन्द्रियाणि चाक्रम्य रागक्रोधादिभिर्नरान् ।
योजयन्ति यथा हानिं यान्त्यधर्मादिभिर्द्विज ॥३६॥
36. athendriyāṇi cākramya rāgakrodhādibhirnarān .
yojayanti yathā hāniṃ yāntyadharmādibhirdvija.
36. atha indriyāṇi ca ākramya rāgakrodhādibhiḥ narān
| yojayanti yathā hānim yānti adharmādibhiḥ dvija
36. Then, having seized control of the senses with attachment (rāga), anger (krodha), and so forth, they engage men in such a way that they incur harm through unrighteousness (adharma) and similar vices, O twice-born (dvija).
अहङ्कारगतश्चान्यस्तथान्यो बुद्धिसंस्थितः ।
विनाशाय नराः स्त्रीणां यतन्ते महोसंश्रिताः ॥३७॥
37. ahaṅkāragataścānyastathānyo buddhisaṃsthitaḥ .
vināśāya narāḥ strīṇāṃ yatante mahosaṃśritāḥ.
37. ahaṅkāragataḥ ca anyaḥ tathā anyaḥ buddhisaṃsthitaḥ
| vināśāya narāḥ strīṇām yatante maho saṃśritāḥ
37. And one (of these offspring of misfortune) is situated in ego (ahaṅkāra), while another resides in the intellect. Men, greatly resorting to these (forces), strive for the destruction of women.
तथैवान्यो गृहे पुंसां दुः सहो नाम विश्रुतः ।
क्षुत्क्षामोऽधोमुखो नग्रश्चीरी काकसमस्वनः ॥३८॥
38. tathaivānyo gṛhe puṃsāṃ duḥ saho nāma viśrutaḥ .
kṣutkṣāmo'dhomukho nagraścīrī kākasamasvanaḥ.
38. tathā eva anyaḥ gṛhe puṃsām duḥsahaḥ nāma viśrutaḥ
kṣutkṣāmaḥ adhomukhaḥ nagraḥ cīrī kākasamasvanaḥ
38. Similarly, among men's households, another well-known entity named Duḥsaha (the Unbearable) exists. He is emaciated by hunger, with a downcast face, naked, clad in rags, and caws like a crow.
स सर्वान् खादितुं सृष्टो ब्रह्मणा तमसो निधिः ।
दंष्ट्राकरालमत्यर्थं विवृतास्यं सुभैरवम् ॥३९॥
39. sa sarvān khādituṃ sṛṣṭo brahmaṇā tamaso nidhiḥ .
daṃṣṭrākarālamatyarthaṃ vivṛtāsyaṃ subhairavam.
39. sa sarvān khāditum sṛṣṭaḥ brahmaṇā tamasaḥ nidhiḥ
daṃṣṭrākarālam atyartham vivṛtāsyam subhairavam
39. He (Duḥsaha), a repository of darkness, was created by Brahmā to devour everyone. He possesses exceedingly terrifying fangs, a wide-open mouth, and is utterly dreadful.
तमत्तुकाममाहेदं ब्रह्मा लोकपितामहः ।
सर्वब्रह्ममयः शुद्धः कारणं जगतोऽव्ययः ॥४०॥
40. tamattukāmamāhedaṃ brahmā lokapitāmahaḥ .
sarvabrahmamayaḥ śuddhaḥ kāraṇaṃ jagato'vyayaḥ.
40. tam attukāmam āha idam brahmā lokapitāmahaḥ
sarvabrahmamayaḥ śuddhaḥ kāraṇam jagataḥ avyayaḥ
40. To him, who was eager to devour, Brahmā, the grandfather of the worlds, spoke these words. Brahmā, whose essence is all (brahman), is pure and the imperishable cause of the universe.
ब्रह्मोवाच ।
नात्तव्यन्ते जगदिदं जहि कोपं शमं व्रज ।
त्यजैनान्तामसी वृत्तिमपास्य रजसः कलाम् ॥४१॥
41. brahmovāca .
nāttavyante jagadidaṃ jahi kopaṃ śamaṃ vraja .
tyajaināntāmasī vṛttimapāsya rajasaḥ kalām.
41. brahmā uvāca na attavyam te jagat idam jahi kopam śamam
vraja tyaja enām tāmasīm vṛttim apāsya rajasaḥ kalām
41. Brahmā said, 'This world is not to be devoured by you. Abandon your anger and embrace tranquility. Give up this dark (tāmasī) disposition and discard the element of passion (rajas).'
दुः सह उवाच ।
क्षुत्क्षामोऽस्मि जगन्नाथ पिपासुश्चापि दुर्बलः ।
कथं तृप्तिमियान्नाथ भवेयं बलवान् कथम् ।
कश्चाश्रयो ममाक्याहि वर्तेयं यत्र निर्वृतः ॥४२॥
42. duḥ saha uvāca .
kṣutkṣāmo'smi jagannātha pipāsuścāpi durbalaḥ .
kathaṃ tṛptimiyānnātha bhaveyaṃ balavān katham .
kaścāśrayo mamākyāhi varteyaṃ yatra nirvṛtaḥ.
42. duḥ saha uvāca kṣutkṣāmaḥ asmi jagannātha
pipāsuḥ ca api durbalaḥ katham tṛptim iyām
nātha bhaveyam balavān katham kaḥ ca
āśrayaḥ mama ākhyāhi varteyam yatra nirvṛtaḥ
42. Duḥsaha said: "O Lord of the universe (jagan-nātha), I am emaciated by hunger, and also thirsty and weak. How can I attain satisfaction, O Lord? How can I become strong? Tell me, what support do I have, so that I may live contentedly?"
ब्रह्मोवाच ।
तवाश्रयो गृहं पुंसां जनश्चाधार्मिको बलम् ।
पुष्टिं नित्यक्रियाहान्या भवान् वत्स गमिष्यति ॥४३॥
43. brahmovāca .
tavāśrayo gṛhaṃ puṃsāṃ janaścādhārmiko balam .
puṣṭiṃ nityakriyāhānyā bhavān vatsa gamiṣyati.
43. brahmā uvāca tava āśrayaḥ gṛham puṃsām janaḥ ca adhārmikaḥ
balam puṣṭim nityakriyāhānyā bhavān vatsa gamiṣyati
43. Brahmā said: "Your support is the home of people, and irreligious individuals are your strength. O child, you will attain nourishment through the neglect of daily rituals (nitya-kriyā)."
वृथास्फोटाश्च ते वस्त्रमाहारञ्च ददामि ते ।
क्षतं कीटावपन्नञ्च तथा श्वबिरवेक्षितम् ॥४४॥
44. vṛthāsphoṭāśca te vastramāhārañca dadāmi te .
kṣataṃ kīṭāvapannañca tathā śvabiravekṣitam.
44. vṛthā sphoṭāḥ ca te vastram āhāram ca dadāmi te
kṣatam kīṭa avapannam ca tathā śvabhiḥ avekṣitam
44. And I give you empty threats, clothing, and food that is injured, fallen to insects, and also watched by dogs.
भग्नभाणागतन्तद्वन्मुखवातोपशामितम् ।
उच्छिष्टापक्वमास्विन्नमवलीढमसंस्कृतम् ॥४५॥
45. bhagnabhāṇāgatantadvanmukhavātopaśāmitam .
ucchiṣṭāpakvamāsvinnamavalīḍhamasaṃskṛtam.
45. bhagnabhāṇḍāgatam tatvat mukhavātopaśāmitam
ucchiṣṭāpakvamāsvinnamavalīḍhamasaṃskṛtam
45. Similarly, (I give you food that is) brought in a broken pot, extinguished by breath from the mouth, left-over, uncooked, sweated upon, licked, and unpurified.
भग्नासनस्थितैर्भुक्तमासन्नागतमेव च ।
विदिङ्मुखं सन्ध्ययोश्च नृत्यवाद्यस्वनाकुलम् ॥४६॥
46. bhagnāsanasthitairbhuktamāsannāgatameva ca .
vidiṅmukhaṃ sandhyayośca nṛtyavādyasvanākulam.
46. bhagnāsanāsthitaiḥ bhuktam āsannāgatam eva ca
vidiṅmukham sandhyayoḥ ca nṛtyavādyasvanākulam
46. Food consumed by those seated on broken seats, or that which is brought too close, and that which is eaten while facing an intermediate direction, or during the two twilight periods (sandhyā), and that which is disturbed by the sounds of dancing and music.
उदक्योपहतं भुक्तमुदक्या दृष्टमेव च ।
यच्चोपघातवत् किञ्चिद् भक्ष्यं पेयमथापि वा ॥४७॥
47. udakyopahataṃ bhuktamudakyā dṛṣṭameva ca .
yaccopaghātavat kiñcid bhakṣyaṃ peyamathāpi vā.
47. udakyā upahatam bhuktam udakyā dṛṣṭam eva ca yat
ca upaghātavat kiñcit bhakṣyam peyam atha api vā
47. Food tainted by a menstruating woman, or food merely seen by a menstruating woman; and also, any edible or drinkable item that is in some way tainted or impure.
एतानि तव पुष्ट्यर्थमन्यच्चापि ददामि ते ।
अश्रद्धया हुतं दत्तमस्नातैर्यदवज्ञया ॥४८॥
48. etāni tava puṣṭyarthamanyaccāpi dadāmi te .
aśraddhayā hutaṃ dattamasnātairyadavajñayā.
48. etāni tava puṣṭyartham anyat ca api dadāmi te
aśraddhayā hutam dattam asnātaiḥ yat avajñayā
48. These (categories of improper offerings), and others, I impart to you for your spiritual well-being (puṣṭi): that which is offered with lack of faith (śraddhā), given by the unbathed, or out of disrespect.
यन्नाम्बुपूर्वकं क्षिप्तमनर्थोकृतमेव च ।
त्यक्तुमाविष्कृतं यत् तु दत्तं चैवातिविस्मयात् ॥४९॥
49. yannāmbupūrvakaṃ kṣiptamanarthokṛtameva ca .
tyaktumāviṣkṛtaṃ yat tu dattaṃ caivātivismayāt.
49. yat na ambupūrvakam kṣiptam anarthīkṛtam eva ca
tyaktum āviṣkṛtam yat tu dattam ca eva ativismayāt
49. And that which is offered without the accompaniment of water (ambu-pūrvaka), and indeed rendered meaningless (anarthīkṛta); but also that which is presented only to be discarded, or that which is given out of excessive astonishment.
दुष्टं क्रुद्धार्तदत्तञ्च यक्ष तद्भागि तत् फलम् ।
यच्च पौनर्भवः किञ्चित् करोत्यामुष्मिकं क्रमम् ॥५०॥
50. duṣṭaṃ kruddhārtadattañca yakṣa tadbhāgi tat phalam .
yacca paunarbhavaḥ kiñcit karotyāmuṣmikaṃ kramam.
50. duṣṭam kruddha-ārta-dattam ca yakṣa tat bhāgi tat phalam
yat ca paunarbhavaḥ kiñcit karoti āmuṣmikaṃ kramam
50. O Yakṣa, you are entitled to the fruit of whatever is given by a wicked, angry, or distressed person. And whatever act for the afterlife is performed by one of secondary birth...
यच्च पौनर्भवा योषित् तद्यक्ष तव तृप्तये ।
कन्याशुल्कोपधानाय समुपास्ते धनक्रियाः ॥५१॥
51. yacca paunarbhavā yoṣit tadyakṣa tava tṛptaye .
kanyāśulkopadhānāya samupāste dhanakriyāḥ.
51. yat ca paunarbhavā yoṣit tat yakṣa tava tṛptaye
kanyāśulka-upadhānāya samupāste dhana-kriyāḥ
51. And whatever woman of secondary marriage, O Yakṣa, diligently performs financial activities for your gratification, in order to provide a bride-price...
तथैव यक्ष पुष्ट्यर्थमसच्छास्त्रक्रियाश्च याः ।
यच्चार्थनिर्वृतं किञ्चिदधीतं यन्न सत्यतः ॥५२॥
52. tathaiva yakṣa puṣṭyarthamasacchāstrakriyāśca yāḥ .
yaccārthanirvṛtaṃ kiñcidadhītaṃ yanna satyataḥ.
52. tathā eva yakṣa puṣṭi-artham asat-śāstra-kriyāḥ ca yāḥ
yat ca artha-nirvṛtam kiñcit adhītam yat na satyataḥ
52. Similarly, O Yakṣa, and whatever actions prescribed by false scriptures are performed for the sake of prosperity; and whatever is studied for material gain and not truly sincerely...
तत सर्वं तव कालांश्च ददामि तव सिद्धये ।
गुर्विण्यभिगमे सन्ध्यानित्यकार्यव्यतिक्रमे ॥५३॥
53. tata sarvaṃ tava kālāṃśca dadāmi tava siddhaye .
gurviṇyabhigame sandhyānityakāryavyatikrame.
53. tat sarvam tava kālān ca dadāmi tava siddhaye
gurviṇī abhigame sandhyā-nitya-kārya-vyatikrame
53. I give all those things previously mentioned and also these circumstances to you, O Yakṣa, for your accomplishment. (This applies) when there is a transgression of approaching a pregnant woman, and when there is an omission of the daily twilight duties.
असच्छास्त्रक्रियालापदूषितेषु च दुः सह ।
तवाभिभवसामर्थ्यं भविष्यति सदा नृषु ॥५४॥
54. asacchāstrakriyālāpadūṣiteṣu ca duḥ saha .
tavābhibhavasāmarthyaṃ bhaviṣyati sadā nṛṣu.
54. asacchāstrakriyālāpadūṣiteṣu ca duḥsaha tava
abhibhavasāmarthyam bhaviṣyati sadā nṛṣu
54. Your unbearable power to afflict will always exist among people who are corrupted by false scriptures, inappropriate actions, and misguided speech.
पङ्क्तिभेदे वृथापाके पाकभेदे तथा क्रिया ।
नित्यञ्च गेहकलहे भविता वसतिस्तव ॥५५॥
55. paṅktibhede vṛthāpāke pākabhede tathā kriyā .
nityañca gehakalahe bhavitā vasatistava.
55. paṅktibhede vṛthāpāke pākabhede tathā kriyā
nityam ca gehakalahe bhavitā vasatiḥ tava
55. Your dwelling will perpetually be found in the disruption of social order, in wasteful cooking, in spoiled food, and similarly in (improper) actions, as well as in constant household quarrels.
अपोष्यमाणे च तथा भृत्ये गोवाहनादिके ।
असन्ध्याभ्युक्षितागारे काले त्वत्तो भयं नृणाम् ॥५६॥
56. apoṣyamāṇe ca tathā bhṛtye govāhanādike .
asandhyābhyukṣitāgāre kāle tvatto bhayaṃ nṛṇām.
56. apoṣyamāṇe ca tathā bhṛtye govāhanādike
asandhyābhyukṣitāgāre kāle tvattaḥ bhayam nṛṇām
56. And similarly, fear from you will arise for people in situations where a servant or cattle and vehicles are not properly maintained, and in a house that is not sprinkled (with purifying water) at twilight.
नक्षत्रग्रहपीडासु त्रिविधोत्पातदर्शने ।
अशान्तिकपरान् यक्ष नरानभिभविष्यसि ॥५७॥
57. nakṣatragrahapīḍāsu trividhotpātadarśane .
aśāntikaparān yakṣa narānabhibhaviṣyasi.
57. nakṣatragrahapīḍāsu trividhotpātadarśane
aśāntikaparān yakṣa narān abhibhaviṣyasi
57. O Yakṣa, you will overcome men who are averse to propitiatory rites (or dedicated to non-peace), during afflictions caused by stars and planets, and upon the sighting of three kinds of omens.
वृथोपवासिनो मर्त्या द्यूतस्त्रीषु सदा रताः ।
त्वद्भाषणोपकर्तारो वैडालव्रतिकाश्च ये ॥५८॥
58. vṛthopavāsino martyā dyūtastrīṣu sadā ratāḥ .
tvadbhāṣaṇopakartāro vaiḍālavratikāśca ye.
58. vṛthā upavāsinaḥ martyāḥ dyūta-strīṣu sadā ratāḥ
tvat-bhāṣaṇa-upakartāraḥ vaiḍāla-vratikāḥ ca ye
58. Those mortals who observe fasts in vain, who are always engrossed in gambling and women, and who, while practicing hypocritical austerities (vaiḍālavratikāḥ), also act as your spokespersons...
अब्रह्मचारिणाधीतमिज्या चाविदुषा कृता ।
तपोवने ग्राम्यभुजां तथैवानिर्वजितात्मनाम् ॥५९॥
59. abrahmacāriṇādhītamijyā cāviduṣā kṛtā .
tapovane grāmyabhujāṃ tathaivānirvajitātmanām.
59. a-brahmacāriṇā adhītam ijyā ca aviduṣā kṛtā
tapovane grāmyabhujām tathā eva a-nirvajita-ātmanām
59. a-brahmacāriṇā adhītam ijyā ca aviduṣā kṛtā tathā
eva tapovane grāmyabhujām a-nirvajita-ātmanām
59. The study (adhīta) by one who is not a celibate (brahmacārin), and a Vedic ritual (yajña) performed by an ignorant person. Likewise, for those in a hermitage (tapovana) who indulge in worldly pleasures, and for those whose self (ātman) is not controlled.
ब्राह्मण-क्षत्रिय-विशां शूद्राणाञ्च स्वकर्मतः ।
परिच्युतानां या चेष्टा परलोकार्थमीप्सताम् ॥६०॥
60. brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāñca svakarmataḥ .
paricyutānāṃ yā ceṣṭā paralokārthamīpsatām.
60. brāhmaṇa-kṣatriya-viśām śūdrāṇām ca sva-karmataḥ
pari-cyutānām yā ceṣṭā para-loka-artham īpsatām
60. And whatever actions are performed for the sake of the afterlife by Brahmins, Kshatriyas, and Vaishyas, as well as Shudras, who have fallen from their prescribed duties (karma), even while desiring rewards in the next world...
तस्याश्च यत् फलं सर्वं तत् ते यक्ष भविष्यति ।
अन्यच्च ते प्रयच्छामि पुष्ट्यर्थं सन्निबोध तत् ॥६१॥
61. tasyāśca yat phalaṃ sarvaṃ tat te yakṣa bhaviṣyati .
anyacca te prayacchāmi puṣṭyarthaṃ sannibodha tat.
61. tasyāḥ ca yat phalam sarvam tat te yakṣa bhaviṣyati
anyat ca te prayacchāmi puṣṭi-artham sannibodha tat
61. And whatever fruit (phalam) comes from those actions, all of that, O Yaksha, will belong to you. Furthermore, I shall give you something else for your sustenance (puṣṭi); understand that.
भवतो वैश्वदेवान्ते नामोच्चारणपूर्वकम् ।
एतत् तवेति दास्यन्ति भवतो बलिमूर्जितम् ॥६२॥
62. bhavato vaiśvadevānte nāmoccāraṇapūrvakam .
etat taveti dāsyanti bhavato balimūrjitam.
62. bhavataḥ vaiśvadevānte nāmuccāraṇapūrvakam
etat tava iti dāsyanti bhavataḥ balim ūrjitam
62. At the conclusion of the vaiśvadeva ritual, after uttering your name and declaring, 'This is yours,' they will offer you a substantial oblation (bali).
यः संस्कृताशी विधिवच्छुचिरन्तस्तथा बहिः ।
अलोलुपो जितस्त्रीकस्तद्गेहमपवर्जय ॥६३॥
63. yaḥ saṃskṛtāśī vidhivacchucirantastathā bahiḥ .
alolupo jitastrīkastadgehamapavarjaya.
63. yaḥ saṃskṛtāśī vidhivat śuciḥ antaḥ tathā
bahiḥ alolupaḥ jitastrīkaḥ tat geham apavarjaya
63. Shun that house where the resident has pure aspirations (saṃskṛtāśī), is ritually pure both internally and externally, is not greedy, and has conquered desire for women.
पूज्यन्ते हव्यकव्याभ्यां देवताः पितरस्तथा ।
यामयोऽतिथयश्चापि तद्गेहं यक्ष वर्जय ॥६४॥
64. pūjyante havyakavyābhyāṃ devatāḥ pitarastathā .
yāmayo'tithayaścāpi tadgehaṃ yakṣa varjaya.
64. pūjyante havyakavyābhyām devatāḥ pitaraḥ tathā
yāmayaḥ atithayaḥ ca api tat geham yakṣa varjaya
64. O yakṣa, shun that house where gods (devatā) and ancestors (pitṛ) are worshipped with offerings to gods (havya) and offerings to ancestors (kavya), and where kinswomen and guests are also honored.
यत्र मैत्री गृहे बालवृद्धयोषिन्नरेषु च ।
तथा स्वजनवर्गेषु गृहं तच्चापि वर्जय ॥६५॥
65. yatra maitrī gṛhe bālavṛddhayoṣinnareṣu ca .
tathā svajanavargeṣu gṛhaṃ taccāpi varjaya.
65. yatra maitrī gṛhe bālavṛddhayoṣinnareṣu ca
tathā svajanavargeṣu gṛham tat ca api varjaya
65. And also shun that house, O yakṣa, where there is friendliness in the home among children, elders, women, and men, and similarly among one's own family members.
योषितोऽबिरता यत्र न वहिर्गमनोत्सुकाः ।
लज्जान्विताः सदा गेहं यक्ष तत् परिवर्जय ॥६६॥
66. yoṣito'biratā yatra na vahirgamanotsukāḥ .
lajjānvitāḥ sadā gehaṃ yakṣa tat parivarjaya.
66. yoṣitaḥ abiratā yatra na vahirgamanotsukāḥ
lajjānvitāḥ sadā geham yakṣa tat parivarjaya
66. O Yakṣa, avoid that house where women are constantly engaged [in their duties], not eager to go out, and always endowed with modesty.
वयः सम्बन्धयोग्यानि शयनान्यशनानि च ।
यत्र गेहे त्वया यक्ष तद्वर्ज्यं वचनान्मम ॥६७॥
67. vayaḥ sambandhayogyāni śayanānyaśanāni ca .
yatra gehe tvayā yakṣa tadvarjyaṃ vacanānmama.
67. vayaḥsambandhayogyāni śayanāni aśanāni ca
yatra gehe tvayā yakṣa tat varjyam vacanāt mama
67. O Yakṣa, that house where there are beds and food appropriate for one's age and relationships, that house is to be avoided by you according to my instruction.
यत्र कारुणिका नित्यं साधुकर्मण्यवस्थिताः ।
सामान्योपस्करैर्युक्तास्त्यजेथा यक्ष तद्गृहम् ॥६८॥
68. yatra kāruṇikā nityaṃ sādhukarmaṇyavasthitāḥ .
sāmānyopaskarairyuktāstyajethā yakṣa tadgṛham.
68. yatra kāruṇikāḥ nityam sādhukarmaṇi avasthitāḥ
sāmānyopaskaraiḥ yuktāḥ tyajethā yakṣa tat gṛham
68. O Yakṣa, you should abandon that house where compassionate people are always engaged in virtuous actions and are content with ordinary furnishings.
यत्रासनस्थास्तिष्ठत्सु गुरु-वृद्ध-द्विजातिषु ।
न तिष्ठन्ति गृहं तच्च वर्ज्यं यक्ष त्वया सदा ॥६९॥
69. yatrāsanasthāstiṣṭhatsu guru-vṛddha-dvijātiṣu .
na tiṣṭhanti gṛhaṃ tacca varjyaṃ yakṣa tvayā sadā.
69. yatra āsanasthāḥ tiṣṭhatsu guruvṛddhadvijātiṣu na
tiṣṭhanti gṛham tat ca varjyam yakṣa tvayā sadā
69. O Yakṣa, you should always avoid that house where people remain seated and do not stand up when gurus, elders, and twice-born individuals (dvijāti) are standing.
तरुगुल्मादिभिर्धारं न विद्धं यस्य वेश्मनः ।
मर्मभेदोऽथवा पुंसस्तच्छ्रेयो भवनं न ते ॥७०॥
70. tarugulmādibhirdhāraṃ na viddhaṃ yasya veśmanaḥ .
marmabhedo'thavā puṃsastacchreyo bhavanaṃ na te.
70. tarugulmādibhiḥ dhāram na viddham yasya veśmanaḥ
marmabhedaḥ athavā puṃsaḥ tat śreyaḥ bhavanam na te
70. A dwelling whose structural support is not damaged by trees, bushes, and so forth, and whose occupant's vital secrets are not exposed by others - such a dwelling is truly auspicious, but it is not for you (to inhabit or possess).
देवतापितृभृत्त्यानामतिथीनाञ्च वर्तनम् ।
य्सायवशिष्टेनान्नेन पुंसस्तस्य गृहं त्यज ॥७१॥
71. devatāpitṛbhṛttyānāmatithīnāñca vartanam .
ysāyavaśiṣṭenānnena puṃsastasya gṛhaṃ tyaja.
71. devatāpitṛbhṛttyānām atithīnām ca vartanam yat
sāyam avaśiṣṭena annena puṃsaḥ tasya gṛham tyaja
71. Abandon the house of that man whose means of sustenance for gods, ancestors, dependents, and guests is (provided) only with food remaining from the evening.
सत्यवाक्यान् क्षमाशीलानहिंस्त्रान्नानुतापिनः ।
पुरुषानीदृशान् यक्ष त्यजेथाश्चानसूयकान् ॥७२॥
72. satyavākyān kṣamāśīlānahiṃstrānnānutāpinaḥ .
puruṣānīdṛśān yakṣa tyajethāścānasūyakān.
72. satyavākyān kṣamāśīlān ahiṃstrān na anutāpinaḥ
puruṣān īdṛśān yakṣa tyajethāḥ ca anasūyakān
72. O Yaksha, you should abandon men like these who are truthful, patient, non-violent, unwavering (not regretful), and not envious.
भर्तृशुश्रूषणे युक्तामसत्स्त्रीसङ्गवर्जिताम् ।
कुटुम्बभर्तृशेषान्नपुष्टाञ्च त्यज योषितम् ॥७३॥
73. bhartṛśuśrūṣaṇe yuktāmasatstrīsaṅgavarjitām .
kuṭumbabhartṛśeṣānnapuṣṭāñca tyaja yoṣitam.
73. bhartṛśuśrūṣaṇe yuktām asatsatrīsaṅgavarjitām
kuṭumbabhartṛśeṣānnapuṣṭām ca tyaja yoṣitam
73. Abandon a woman who is devoted to serving her husband, who avoids the company of bad women, and who is nourished by food remaining after her family and husband have eaten.
यजनाध्ययनाभ्यासदानासक्तमतिं सदा ।
याजनाध्यापनादानकृतवृत्तिं द्विजं त्यज ॥७४॥
74. yajanādhyayanābhyāsadānāsaktamatiṃ sadā .
yājanādhyāpanādānakṛtavṛttiṃ dvijaṃ tyaja.
74. yajanādhyayanābhyāsadānāsaktamatiṃ sadā
yājanādhyāpanādānakṛtavṛttiṃ dvijaṃ tyaja
74. sadā yajanādhyayanābhyāsadānāsaktamatiṃ
yājanādhyāpanādānakṛtavṛttiṃ dvijaṃ tyaja
74. Always abandon a Brahmin (dvija) whose mind is perpetually intent on performing Vedic rituals (yajña), studying, practicing, and giving donations (dāna), and whose livelihood is earned by officiating Vedic rituals, teaching, and accepting donations (dāna).
दानाध्ययनयज्ञेषु सदोद्युक्तञ्च दुः सह ।
क्षत्रियं त्यज सच्छुल्कशस्त्राजीवात्तवेतनम् ॥७५॥
75. dānādhyayanayajñeṣu sadodyuktañca duḥ saha .
kṣatriyaṃ tyaja sacchulkaśastrājīvāttavetanam.
75. dānādhyayanayajñeṣu sadā udyuktaṃ ca duḥsaha
kṣatriyaṃ tyaja satśulkaśastrājīvāvettanam
75. dānādhyayanayajñeṣu sadā udyuktaṃ ca duḥsahaṃ
satśulkaśastrājīvāvettanaṃ kṣatriyaṃ tyaja
75. Abandon a kṣatriya who is perpetually diligent in (the acts of) giving donations (dāna), studying, and performing Vedic rituals (yajña); who is difficult to tolerate; and who earns a livelihood by weapons, having received wages for good fees.
त्रिभिः पूर्वगुणैर्युक्तं पाशुपाल्य-वणिज्ययोः ।
कृषेश्चावाप्तवृत्तिञ्च त्यज वैश्यमकल्मषम् ॥७६॥
76. tribhiḥ pūrvaguṇairyuktaṃ pāśupālya-vaṇijyayoḥ .
kṛṣeścāvāptavṛttiñca tyaja vaiśyamakalmaṣam.
76. tribhiḥ pūrvaguṇaiḥ yuktaṃ pāśupālyavaṇijyayoḥ
kṛṣeḥ ca avāptavṛttiṃ ca tyaja vaiśyam akalmaṣam
76. tribhiḥ pūrvaguṇaiḥ yuktaṃ pāśupālyavaṇijyayoḥ
kṛṣeḥ ca avāptavṛttiṃ ca akalmaṣaṃ vaiśyam tyaja
76. Abandon a Vaishya who is endowed with the three former qualities, whose livelihood is obtained from animal husbandry, commerce, and agriculture, and who is (outwardly) faultless (akalmaṣam).
दानेझ्या-द्विजशुश्रूषा-तत्परं यक्ष सन्त्यज ।
शूद्रञ्च ब्राह्मणादीनांशुश्रूषावृत्तिपोषकम् ॥७७॥
77. dānejhyā-dvijaśuśrūṣā-tatparaṃ yakṣa santyaja .
śūdrañca brāhmaṇādīnāṃśuśrūṣāvṛttipoṣakam.
77. dānejyādvijaśuśrūṣātatparaṃ yakṣa saṃtyaja
śūdraṃ ca brāhmaṇādīnāṃ śuśrūṣāvṛttipoṣakam
77. yakṣa dānejyādvijaśuśrūṣātatparaṃ ca
brāhmaṇādīnāṃ śuśrūṣāvṛttipoṣakaṃ śūdraṃ saṃtyaja
77. O Yaksha, completely abandon a Śūdra who is devoted to giving donations (dāna), performing Vedic rituals (ijyā), and serving Brahmins, and who sustains his livelihood through the service of Brahmins and others.
श्रुतिस्मृत्यविरोधेन कृतवृत्तिर्गृहे गृही ।
यत्र तत्र च तत्पत्नि तस्यैवानुगतात्मिका ॥७८॥
78. śrutismṛtyavirodhena kṛtavṛttirgṛhe gṛhī .
yatra tatra ca tatpatni tasyaivānugatātmikā.
78. śrutismṛtyavirodhena kṛtavṛttiḥ gṛhe gṛhī
yatra tatra ca tatpatni tasya eva anugatātmikā
78. Wherever a householder, living in his home, conducts his life without contradicting the revealed scriptures (śruti) and traditional texts (smṛti), and wherever his wife, dedicated to him, follows his very essence (ātman).
यत्र पुत्रो गुरोः पूजां देवानाञ्च तथा पितुः ।
पत्नी च भर्तुः कुरुते तत्रालक्ष्मीभयं कुतः ॥७९॥
79. yatra putro guroḥ pūjāṃ devānāñca tathā pituḥ .
patnī ca bhartuḥ kurute tatrālakṣmībhayaṃ kutaḥ.
79. yatra putraḥ guroḥ pūjām devānām ca tathā pituḥ
patnī ca bhartuḥ kurute tatra alakṣmībhayam kutaḥ
79. Where a son honors his teacher (guru), the gods, and his father, and a wife honors her husband, from where can there be any fear of misfortune (alakṣmī)?
सदानुलिप्तं सन्ध्यासु गृहमम्बुसमुक्षितम् ।
कृतपुष्पबलिं यक्ष न त्वं शक्नोषि वीक्षितुम् ॥८०॥
80. sadānuliptaṃ sandhyāsu gṛhamambusamukṣitam .
kṛtapuṣpabaliṃ yakṣa na tvaṃ śaknoṣi vīkṣitum.
80. sadā anuliptam sandhyāsu gṛham ambusamukṣitam
kṛtapuṣpabalim yakṣa na tvam śaknoṣi vīkṣitum
80. O Yakṣa, you cannot even look upon a house that is always cleansed (with plaster/cow-dung) at dawn and dusk, sprinkled with water, and adorned with flower offerings.
भास्करादृष्टशय्यानि नित्याग्निसलिलानि च ।
सूर्यावलोकदीपानि लक्ष्म्या गेहानि भाजनम् ॥८१॥
81. bhāskarādṛṣṭaśayyāni nityāgnisalilāni ca .
sūryāvalokadīpāni lakṣmyā gehāni bhājanam.
81. bhāskarādṛṣṭaśayyāni nityāgnisalilāni ca
sūryāvalokadīpāni lakṣmyā gehāni bhājanam
81. Houses where the beds are never left in the sunlight (implying neatness), where there is always fire and water (for daily needs and rituals), and where lamps are lit before sunrise or after sunset, such homes are truly worthy dwelling places for the goddess Lakṣmī.
यत्रोक्षा चन्दनं वीणा आदर्शो मधुसर्पिषी ।
विषाज्यताम्रपात्राणि तद्गृहं न तवाश्रयः ॥८२॥
82. yatrokṣā candanaṃ vīṇā ādarśo madhusarpiṣī .
viṣājyatāmrapātrāṇi tadgṛhaṃ na tavāśrayaḥ.
82. yatra ukṣā candanam vīṇā ādarśaḥ madhusarpiṣī
viṣa-ājya-tāmra-pātrāṇi tat gṛham na tava āśrayaḥ
82. That house where there is a bull, sandalwood, a lute, a mirror, honey and ghee, as well as poison, ghee, and copper vessels, is not your shelter (āśraya), O Yakṣa.
यत्र कष्टकिनो वृक्षा यत्र निष्पाववल्लरी ।
भार्या पुनर्भूर्वल्मीकस्तद्यक्ष तव मन्दिरम् ॥८३॥
83. yatra kaṣṭakino vṛkṣā yatra niṣpāvavallarī .
bhāryā punarbhūrvalmīkastadyakṣa tava mandiram.
83. yatra kaṣṭakinaḥ vṛkṣāḥ yatra niṣpāvavallarī
bhāryā punarbhūḥ valmīkaḥ tat yakṣa tava mandiram
83. That place, O Yakṣa, where thorny trees grow, where bean creepers spread, where there is a remarried wife, and an anthill, is truly your dwelling (mandiram).
यस्मिन् गृहे नराः पञ्च स्त्रीत्रयं तावतीश्च गाः ।
अन्धकारेन्धनाग्निश्च तद्गृहं वसतिस्तव ॥८४॥
84. yasmin gṛhe narāḥ pañca strītrayaṃ tāvatīśca gāḥ .
andhakārendhanāgniśca tadgṛhaṃ vasatistava.
84. yasmin gṛhe narāḥ pañca strītrayam tāvatīḥ ca gāḥ
andhakāra-indhana-agniḥ ca tat gṛham vasatiḥ tava
84. That house where there are five men, three women, and as many cows (three cows), and a fire with fuel in darkness, is your dwelling (vasati), O Yakṣa.
एकच्छागं द्विवालेयं त्रिगवं पञ्चमाहिषम् ।
षडश्वं सप्तमातङ्गं गृहं यक्षाशु शोषय ॥८५॥
85. ekacchāgaṃ dvivāleyaṃ trigavaṃ pañcamāhiṣam .
ṣaḍaśvaṃ saptamātaṅgaṃ gṛhaṃ yakṣāśu śoṣaya.
85. eka-cchāgam dvi-vāleyam tri-gavam pañca-māhiṣam
ṣaṭ-aśvam sapta-mātaṅgam gṛham yakṣa āśu śoṣaya
85. O Yakṣa, quickly destroy (śoṣaya) a house that has one goat, two sheep, three cows, five buffaloes, six horses, and seven elephants.
कुद्दालदात्रपिटकं तद्वत् स्थाल्यादिभाजनम् ।
यत्र तत्रैव क्षिप्तानि तव दद्युः प्रतिश्रयम् ॥८६॥
86. kuddāladātrapiṭakaṃ tadvat sthālyādibhājanam .
yatra tatraiva kṣiptāni tava dadyuḥ pratiśrayam.
86. kuddāladātrapitakam tadvat sthālyādibhājanam
yatra tatra eva kṣiptāni tava dadyuḥ pratiśrayam
86. Wherever hoes, sickles, and baskets, and similarly pots and other vessels, are simply thrown about, they will provide shelter to you.
मुसलोलूखले स्त्रीणामास्या तद्वदुदुम्बरे ।
अवस्करे मन्त्रणञ्च यक्षैतदुपकृत् तव ॥८७॥
87. musalolūkhale strīṇāmāsyā tadvadudumbare .
avaskare mantraṇañca yakṣaitadupakṛt tava.
87. musalolūkhale strīṇām āsyā tadvat udumbare
avaskare mantraṇam ca yakṣa etat upakṛt tava
87. O yakṣa, this will be beneficial for you: women sitting on the pestle and mortar, similarly on the threshold, and secret consultations on the rubbish heap.
लङ्घ्यन्ते यत्र धान्यानि पक्वापक्वानि वेश्मनि ।
तद्वच्छास्त्राणि तत्र त्वं यथेष्टं चर दुः सह ॥८८॥
88. laṅghyante yatra dhānyāni pakvāpakvāni veśmani .
tadvacchāstrāṇi tatra tvaṃ yatheṣṭaṃ cara duḥ saha.
88. laṅghyante yatra dhānyāni pakvāpakvāni veśmani
tadvat śāstrāṇi tatra tvam yatheṣṭam cara duḥsaha
88. O you who are difficult to endure, wherever grains, both cooked and uncooked, are neglected in the house, and similarly scriptures (are neglected), there you may roam as you please.
स्थालीपिधाने यत्राग्निर्दत्तो दर्वोफलेन वा ।
गृहे तत्र दुरिष्टानामशेषाणां समाश्रयः ॥८९॥
89. sthālīpidhāne yatrāgnirdatto darvophalena vā .
gṛhe tatra duriṣṭānāmaśeṣāṇāṃ samāśrayaḥ.
89. sthālīpidhāne yatra agniḥ dattaḥ darvīphalena
vā gṛhe tatra duriṣṭānām aśeṣāṇām samāśrayaḥ
89. Wherever fire is placed on a pot-lid, or with a spoon-handle, that house becomes a complete refuge for all evil spirits.
मानुषास्थि गृहे यत्र दिवारात्रं मृतस्थितिः ।
तत्र यक्ष तवावासस्तथान्येषाञ्च रक्षसाम् ॥९०॥
90. mānuṣāsthi gṛhe yatra divārātraṃ mṛtasthitiḥ .
tatra yakṣa tavāvāsastathānyeṣāñca rakṣasām.
90. mānuṣāsthi gṛhe yatra divārātram mṛtasthitiḥ
tatra yakṣa tava āvāsaḥ tathā anyeṣām ca rakṣasām
90. O yakṣa, your dwelling, and that of other rākṣasas, is in a house where human bones (mānuṣāsthi) are found and the presence of death (mṛtasthiti) persists day and night.
अदत्त्वा भुञ्जते ये वै बन्धोः पिण्डं तथोदकम् ।
सपिण्डान् सोदकांश्चैव तत्काले तान् नरान् भज ॥९१॥
91. adattvā bhuñjate ye vai bandhoḥ piṇḍaṃ tathodakam .
sapiṇḍān sodakāṃścaiva tatkāle tān narān bhaja.
91. adattvā bhuñjate ye vai bandhoḥ piṇḍam tathā udakam
sapiṇḍān sodakān ca eva tatkāle tān narān bhaja
91. Indeed, those who consume (food) without offering the rice-ball (piṇḍa) and water (udaka) to their kinsmen (bandhu), you should torment those men - the sapiṇḍas (related by rice-ball offerings) and sodakas (related by water offerings) - at that very moment.
यत्र पद्मपहापद्मौ सुरभिर्मोकाशिनी ।
वृषभैरावतौ यत्र कल्प्यन्ते तद्गृहं त्यज ॥९२॥
92. yatra padmapahāpadmau surabhirmokāśinī .
vṛṣabhairāvatau yatra kalpyante tadgṛhaṃ tyaja.
92. yatra padmapahāpadmau surabhiḥ mokāśinī
vṛṣabhairāvatau yatra kalpyante tat gṛham tyaja
92. Abandon that house where (the Nāgas) Padmapaha and Apadma, (the divine cow) Surabhi and (a deity like) Mokashini, and (the divine mounts) Vrishabha and Airavata are established or depicted.
अशस्त्रा देवता यत्र सशस्त्राश्चाहवं विना ।
कल्प्यन्ते मनुजैरर्च्यास्तत् परित्यज मन्दिरम् ॥९३॥
93. aśastrā devatā yatra saśastrāścāhavaṃ vinā .
kalpyante manujairarcyāstat parityaja mandiram.
93. aśastrāḥ devatāḥ yatra saśastrāḥ ca āhavam vinā
kalpyante manujaiḥ arcyāḥ tat parityaja mandiram
93. Abandon that temple where deities, though revered by men, are depicted weaponless, or depicted armed but without the context of battle.
पौरजानपदैर्यत्र प्राक्प्रसिद्धमहोत्सवाः ।
क्रियन्ते पूर्ववद् गेहे न त्वं तत्र गृहे चर ॥९४॥
94. paurajānapadairyatra prākprasiddhamahotsavāḥ .
kriyante pūrvavad gehe na tvaṃ tatra gṛhe cara.
94. paurajānapadaiḥ yatra prākprasiddhamahotsavāḥ
kriyante pūrvavat gehe na tvam tatra gṛhe cara
94. Do not frequent houses where grand festivals, previously well-known, are celebrated by town and country dwellers as they were before.
शूर्पवातघटाम्भोभिः स्त्रानं वस्त्राम्बुविप्रुषैः ।
नखाग्रसलिलैश्चैव तान् याहि हतलक्षणान् ॥९५॥
95. śūrpavātaghaṭāmbhobhiḥ strānaṃ vastrāmbuvipruṣaiḥ .
nakhāgrasalilaiścaiva tān yāhi hatalakṣaṇān.
95. śūrpavātaghaṭāmbhobhiḥ snānam vastrāmbūvipruṣaiḥ
nakhāgrasalilaiḥ ca eva tān yāhi hatalakṣaṇān
95. Go to those whose auspicious marks are destroyed, who bathe using the wind from winnowing fans, water from pots, drops of water from clothes, and indeed water from the tips of their nails.
देशाचारान् समयान् ज्ञातिधर्मं जपं होपं मङ्गलं देवतेष्टिम् ।
सम्यक्शौचं विधिवल्लोकवादान् पुंसस्त्वया कुर्वतो मास्तु सङ्गः ॥९६॥
96. deśācārān samayān jñātidharmaṃ japaṃ hopaṃ maṅgalaṃ devateṣṭim .
samyakśaucaṃ vidhivallokavādān puṃsastvayā kurvato māstu saṅgaḥ.
96. deśācārān samayān jñātidharmam
japam homam maṅgalam devateṣṭim
samyakśaucam vidhivat lokavādān
puṃsaḥ tvayā kurvataḥ mā astu saṅgaḥ
96. Do not associate yourself with a man who performs local customs, observed conventions, the natural law (dharma) of kinsfolk, chanting (mantra), oblations, auspicious rites, worship of deities, proper purification according to rules, and follows public opinions.
मार्कण्डेय उवाच ।
इत्युक्त्वा दुः सहं ब्रह्मा तत्रैवान्तरधीयत ।
चकार शासनं सोऽपि तथा पङ्कजजन्मनः ॥९७॥
97. mārkaṇḍeya uvāca .
ityuktvā duḥ sahaṃ brahmā tatraivāntaradhīyata .
cakāra śāsanaṃ so'pi tathā paṅkajajanmanaḥ.
97. mārkaṇḍeya uvāca iti uktvā duḥsaham brahmā tatra eva
antaradhīyata cakāra śāsanam saḥ api tathā paṅkajajanmanaḥ
97. Markandeya said: Having thus delivered that unbearable command, Brahma disappeared right there. And she (Alakshmi) also carried out the instruction of the lotus-born (Brahma) accordingly.

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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 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 (current chapter) 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