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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-66

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मार्कण्डेय उवाच ।
एवं निरस्यमानास्ता हरिणेन मृगाङ्गनाः ।
श्रुत्वा स्वरोचिरात्मानं मेने स पतितं यथा ॥१॥
1. mārkaṇḍeya uvāca .
evaṃ nirasyamānāstā hariṇena mṛgāṅganāḥ .
śrutvā svarocirātmānaṃ mene sa patitaṃ yathā.
1. mārkaṇḍeyaḥ uvāca evam nirasyamānāḥ tāḥ hariṇena
mṛgāṅganāḥ śrutvā svarociḥ ātmānam mene sa patitam yathā
1. Mārkaṇḍeya said: When those female deer were thus being rejected by the deer (Svarocis), Svarocis, upon hearing (the previous censure), considered his own self (ātman) fallen, just as he had been previously.
त्यागे चकार च मनः स तासां मुनिसत्तम ।
चक्रवाकीमृगप्रोक्तो मृगचर्याजुगुप्सितः ॥२॥
2. tyāge cakāra ca manaḥ sa tāsāṃ munisattama .
cakravākīmṛgaprokto mṛgacaryājugupsitaḥ.
2. tyāge cakāra ca manaḥ sa tāsām munisattama
cakravākīmṛgaproktaḥ mṛgacaryājugupsitaḥ
2. Oh best among sages (munisattama), he then resolved to abandon those (female deer), as he was censured for his deer-like behavior by the Chakravākī deer.
समेत्य ताभिर्भूयश्च वर्द्धमानमनोभवः ।
आक्षिप्तनिर्वेदकथो रेमे वर्षशतानि षट् ॥३॥
3. sametya tābhirbhūyaśca varddhamānamanobhavaḥ .
ākṣiptanirvedakatho reme varṣaśatāni ṣaṭ.
3. sametya tābhiḥ bhūyaḥ ca vardhamānamanobhavaḥ
ākṣiptanirvedakathaḥ reme varṣaśatāni ṣaṭ
3. But having reunited with them, and with his infatuation (manobhava) ever increasing, he abandoned his talk of detachment (nirveda) and sported with them for six hundred years.
किन्तु धर्माविरोधेन कुर्वन्धर्माश्रिताः क्रियाः ।
भुङ्क्ते स्वरोचिर्विषयान्सह ताभिरुदारधीः ॥४॥
4. kintu dharmāvirodhena kurvandharmāśritāḥ kriyāḥ .
bhuṅkte svarocirviṣayānsaha tābhirudāradhīḥ.
4. kintu dharma avirodhena kurvan dharma āśritāḥ kriyāḥ
bhuṅkte svarociḥ viṣayān saha tābhiḥ udāradhīḥ
4. However, the noble-minded Svarocis enjoyed the objects of the senses with them, performing actions (kriyās) based on his intrinsic nature (dharma), without contradicting (dharma).
ततश्च जज्ञिरे तस्य त्रयः पुत्राः स्वरोचिषः ।
विजयो मेरुनन्दश्च प्रभावश्च महाबलः ॥५॥
5. tataśca jajñire tasya trayaḥ putrāḥ svarociṣaḥ .
vijayo merunandaśca prabhāvaśca mahābalaḥ.
5. tataḥ ca jajñire tasya trayaḥ putrāḥ sva-rociṣaḥ
vijayaḥ meru-nandaḥ ca prabhāvaḥ ca mahā-balaḥ
5. And from him were born three sons, shining with their own radiance: Vijaya, Merunanda, and the mighty Prabhāva.
मनोरमा च विजयं प्रासूतेन्दीवरात्मजा ।
विभावरी मेरुनन्दं प्रभावं च कलावती ॥६॥
6. manoramā ca vijayaṃ prāsūtendīvarātmajā .
vibhāvarī merunandaṃ prabhāvaṃ ca kalāvatī.
6. manoramā ca vijayam prāsūte indīvara-ātmajā
vibhāvarī meru-nandam prabhāvam ca kalāvatī
6. Manoramā, the daughter of Indīvara, gave birth to Vijaya; Vibhāvarī gave birth to Merunanda; and Kalāvatī gave birth to Prabhāva.
पद्मिनी नाम या विद्या सर्वभोगोपपादिका ।
स तेषां तत्प्रभावेण पिता चक्रे पुरत्रयम् ॥७॥
7. padminī nāma yā vidyā sarvabhogopapādikā .
sa teṣāṃ tatprabhāveṇa pitā cakre puratrayam.
7. padminī nāma yā vidyā sarva-bhoga-upapādikā
saḥ teṣām tat-prabhāveṇa pitā cakre pura-trayam
7. There was a vidyā (knowledge or divine power) named Padminī, who bestows all enjoyments. By her influence, their father created three cities for them.
प्राच्यां तु विजयं नाम कामरूपे नगोत्तमे ।
विजयाय सुतायादौ स ददौ पुरमुत्तमम् ॥८॥
8. prācyāṃ tu vijayaṃ nāma kāmarūpe nagottame .
vijayāya sutāyādau sa dadau puramuttamam.
8. prācyām tu vijayam nāma kāmarūpe naga-uttame
vijayāya sutāya ādau saḥ dadau puram uttamam
8. Indeed, he first gave the excellent city named Vijaya, located in the east in Kāmarūpa, on an excellent mountain, to his son Vijaya.
उदीच्यां मेरुनन्दस्य पुरीं नन्दवतीमिति ।
ख्यातां चकार प्रोत्तुङ्गवप्रप्राकारमालिनीम् ॥९॥
9. udīcyāṃ merunandasya purīṃ nandavatīmiti .
khyātāṃ cakāra prottuṅgavapraprākāramālinīm.
9. udīcyām merunandasya purīm nandavatīm iti
khyātām cakāra prottuṅgavapraprākāramālinīm
9. In the northern region, he established and made famous Merunanda's city, Nandavatī, which was adorned with very high ramparts and walls.
कलावतीसुतस्यापि प्रभावस्य निवेशितम् ।
पुरं तालमिति ख्यातं दक्षिणापथमाश्रितम् ॥१०॥
10. kalāvatīsutasyāpi prabhāvasya niveśitam .
puraṃ tālamiti khyātaṃ dakṣiṇāpathamāśritam.
10. kalāvatīsutasyā api prabhāvasya niveśitam
puram tālam iti khyātam dakṣiṇāpatham āśritam
10. He also established for Kalāvatī's son, Prabhāva, the city named Tāla, which was renowned and located in the southern region.
एवं निवेश्य पुत्रान्स पुरेषु पुरुषर्षभ ।
रेमे ताभिः समं विप्र मनोज्ञास्वद्रिभूमिषु ॥११॥
11. evaṃ niveśya putrānsa pureṣu puruṣarṣabha .
reme tābhiḥ samaṃ vipra manojñāsvadribhūmiṣu.
11. evam niveśya putrān pureṣu puruṣarṣabha reme
tābhiḥ samam vipra manojñāsu adribhūmiṣu
11. O best among men (puruṣarṣabha), O Brahmin (vipra), having thus settled his sons in cities, he sported with them (his wives) in the charming mountain regions.
एकदा तु गतोऽरण्ये विहरन्स धनुर्द्धरः ।
चकर्ष धनुरालोक्य वराहमतिदूरगम् ॥१२॥
12. ekadā tu gato'raṇye viharansa dhanurddharaḥ .
cakarṣa dhanurālokya varāhamatidūragam.
12. ekadā tu gataḥ araṇye viharan saḥ dhanurdharaḥ
cakarṣa dhanuḥ ālokya varāham atidūragam
12. One day, while wandering in the forest, he, the archer, sighted a very distant boar and drew his bow.
अथाह काचिदभ्येत्य तं तदा हरिणाङ्गना ।
मय्येव पात्यतां बाणः प्रसीदेति पुनः पुनः ॥१३॥
13. athāha kācidabhyetya taṃ tadā hariṇāṅganā .
mayyeva pātyatāṃ bāṇaḥ prasīdeti punaḥ punaḥ.
13. atha āha kācit abhyetya taṃ tadā hariṇāṅganā
mayi eva pātyatām bāṇaḥ prasīda iti punaḥ punaḥ
13. Then, at that time, a certain doe approached him and repeatedly said, "Let the arrow be shot at me alone; please be gracious!"
किमनेन हतेनाद्य मामाशु विनिपातय ।
त्वया निपातितो बाणो दुःखान्मां मोक्षयिष्यति ॥१४॥
14. kimanena hatenādya māmāśu vinipātaya .
tvayā nipātito bāṇo duḥkhānmāṃ mokṣayiṣyati.
14. kim anena hatena adya mām āśu vinipātaya
tvayā nipātitaḥ bāṇaḥ duḥkhāt mām mokṣayiṣyati
14. "What is the point of killing him today? Strike me down quickly! An arrow shot by you will liberate (mokṣa) me from sorrow."
स्वरोचिरुवाच ।
न ते शरीरं सरुजमस्माभिरुपलक्ष्यते ।
किन्नु तत्कारणं येन त्वं प्राणान्हातुमिच्छसि ॥१५॥
15. svarociruvāca .
na te śarīraṃ sarujamasmābhirupalakṣyate .
kinnu tatkāraṇaṃ yena tvaṃ prāṇānhātumicchasi.
15. svarociḥ uvāca na te śarīraṃ sarujam asmābhiḥ upalakṣyate
kiṃ nu tat kāraṇaṃ yena tvaṃ prāṇān hātum icchasi
15. Svarocis said, "We do not observe your body to be afflicted with pain. What, then, is that reason by which you wish to give up your life?"
मृग्युवाच ।
अन्यास्वासक्तहृदये यस्मिंश्चेतः कृतास्पदम् ।
मम तेन विना मृत्युरौषधं किमिहापरम् ॥१६॥
16. mṛgyuvāca .
anyāsvāsaktahṛdaye yasmiṃścetaḥ kṛtāspadam .
mama tena vinā mṛtyurauṣadhaṃ kimihāparam.
16. mṛgī uvāca anyāsu āsakta-hṛdaye yasmin ca cetaḥ
kṛta-āspadam mama tena vinā mṛtyuḥ auṣadham kim iha aparam
16. The doe said, "My mind has made its dwelling in him whose heart is attached to other females. Without him, my death is certain. What other remedy (auṣadha) is there for me here?"
स्वरोचिरुवाच ।
कस्त्वां नाभिलषेद्भीरु सानुरागासि कुत्र वा ।
यदप्रात्तौ निजान्प्राणान्परित्यक्तुं व्यवस्यसि ॥१७॥
17. svarociruvāca .
kastvāṃ nābhilaṣedbhīru sānurāgāsi kutra vā .
yadaprāttau nijānprāṇānparityaktuṃ vyavasyasi.
17. svarociḥ uvāca | kaḥ tvām na abhilaṣet bhīru sa-anurāgā asi
kutra vā | yat aprāptau nijān prāṇān parityaktum vyavasyasi
17. (Svarocis said:) "Who would not desire you, timid one? Or, where are you so deeply in love, that you are determined to abandon your own life-breaths (prāṇa) upon not attaining it?"
मृग्युवाच ।
त्वामेवेच्छामि भद्रं ते त्वया मेऽपहृतं मनः ।
वृणोम्यहमतो मृत्युं मयि बाणो निपात्यताम् ॥१८॥
18. mṛgyuvāca .
tvāmevecchāmi bhadraṃ te tvayā me'pahṛtaṃ manaḥ .
vṛṇomyahamato mṛtyuṃ mayi bāṇo nipātyatām.
18. mṛgī uvāca | tvām eva icchāmi bhadram te tvayā me apahṛtam
manaḥ | vṛṇomi aham ataḥ mṛtyum mayi bāṇaḥ nipātyatām
18. (The doe said:) "I desire only you. May good fortune be with you. My mind has been stolen by you. Therefore, I choose death. Let an arrow be shot at me."
स्वरोचिरुवाच ।
त्वं मृगी चञ्चलापाङ्गी नररूपधरा वयम् ।
कथं त्वया समं योगो मद्विधस्य भविष्यति ॥१९॥
19. svarociruvāca .
tvaṃ mṛgī cañcalāpāṅgī nararūpadharā vayam .
kathaṃ tvayā samaṃ yogo madvidhasya bhaviṣyati.
19. svarociḥ uvāca | tvam mṛgī cañcala-apāṅgī nara-rūpa-dharā
vayam | katham tvayā samam yogaḥ mat-vidhasya bhaviṣyati
19. (Svarocis said:) "You are a doe with restless eyes, while we are human-bodied. How can a union (yoga) with you be possible for one like me?"
मृग्युवाच ।
यदि सापेक्षितं चित्तं मयि ते मां परिष्वज ।
यदि वाऽसाधु चित्तं ते करिष्यामि यथेप्सितम् ॥२०॥
20. mṛgyuvāca .
yadi sāpekṣitaṃ cittaṃ mayi te māṃ pariṣvaja .
yadi vā'sādhu cittaṃ te kariṣyāmi yathepsitam.
20. mṛgī uvāca | yadi sa-apekṣitam cittam mayi te mām pariṣvaja
| yadi vā a-sādhu cittam te kariṣyāmi yathā-īpsitam
20. (The doe said:) "If your mind is desirous of me, then embrace me. Or, if your mind is not good, I will do as you desire."
एतावताहं भवता
भविष्याम्यतिमानिता ॥२१॥
21. etāvatāhaṃ bhavatā
bhaviṣyāmyatimānitā.
21. etāvatā aham bhavatā
bhaviṣyāmi atimānitā
21. By this much, I shall be highly esteemed by you.
तेन चालिङ्गिता सद्यः साभूद्दिव्यवपुर्धरा ।
ततः सविस्मयाविष्टः का त्वमित्थभ्यभाषत ॥२२॥
22. tena cāliṅgitā sadyaḥ sābhūddivyavapurdharā .
tataḥ savismayāviṣṭaḥ kā tvamitthabhyabhāṣata.
22. tena ca āliṅgitā sadyaḥ sā abhūt divyavapurdharā
tataḥ savismayāviṣṭaḥ kā tvam ittha abhyabhāṣata
22. And immediately embraced by him, she assumed a divine form. Then, filled with wonder, he thus addressed her: 'Who are you?'
सा चास्मै कथयामास प्रेमलज्जाजडाक्षरम् ।
अहमम्यर्थिता देवैः काननस्यास्य देवता ॥२३॥
23. sā cāsmai kathayāmāsa premalajjājaḍākṣaram .
ahamamyarthitā devaiḥ kānanasyāsya devatā.
23. sā ca asmai kathayāmāsa premalajjājaḍākṣaram
aham amyarthitā devaiḥ kānanasya asya devatā
23. And she told him, with words faltering due to love and shyness: 'I am the deity of this forest, implored by the gods.'
उत्पादनीयो हि मनुस्त्वया मयि महामते ।
प्रीतिमत्यां मयि सुतं भूर्लोकपरिपालकम् ॥२४॥
24. utpādanīyo hi manustvayā mayi mahāmate .
prītimatyāṃ mayi sutaṃ bhūrlokaparipālakam.
24. utpādanīyaḥ hi manuḥ tvayā mayi mahāmate
prītimatyām mayi sutam bhūrlokaparipālakam
24. Indeed, O great-minded one, a Manu (progenitor) should be begotten by you through me. A son, a protector of the earth (bhūrloka), (should be begotten) through me, who am loving.
तमुत्पादय देवानां
त्वामहं वचनाद्वदे ॥२५॥
25. tamutpādaya devānāṃ
tvāmahaṃ vacanādvade.
25. tam utpādaya devānām
tvām aham vacanāt vade
25. On the command of the gods, I tell you to produce him.
तेजस्विनमिवात्मानं जनयामास तत्क्षणात् ।
जातमात्रस्य तस्याथ देववाद्यानि सस्वनुः ॥२६॥
26. tejasvinamivātmānaṃ janayāmāsa tatkṣaṇāt .
jātamātrasya tasyātha devavādyāni sasvanuḥ.
26. tejasvinam iva ātmānam janayāmāsa tatkṣaṇāt
jātamātrasya tasya atha devavādyāni sasvanuḥ
26. He instantly created a glorious, brilliant being, as if it were his own lustrous self (ātman). Then, immediately upon his birth, the divine musical instruments resounded.
सिषिचुः शीकरैर्मेघा
ऋषयश्च तपोधनाः ॥२७॥
27. siṣicuḥ śīkarairmeghā
ṛṣayaśca tapodhanāḥ.
27. siṣicuḥ śīkaraiḥ meghāḥ
ṛṣayaḥ ca tapodhanāḥ
27. The clouds sprinkled (him) with drops, and the sages, whose wealth is asceticism (tapas), also (sprinkled).
देवाश्च पुष्पवर्षं च मुमुचुश्च समन्ततः ।
तस्य तेजः समालोक्य नाम चक्रे पिता स्वयम् ॥२८॥
28. devāśca puṣpavarṣaṃ ca mumucuśca samantataḥ .
tasya tejaḥ samālokya nāma cakre pitā svayam.
28. devāḥ ca puṣpavarṣam ca mumucuḥ ca samantataḥ
tasya tejaḥ samālokya nāma cakre pitā svayam
28. And the gods showered flowers from all sides. His father, seeing his brilliance, himself gave him a name.
द्युतिमानिति येनास्य तेजसा भासिता दिशः ।
स बालो द्युतिमान्नाम महाबलपराक्रमः ॥२९॥
29. dyutimāniti yenāsya tejasā bhāsitā diśaḥ .
sa bālo dyutimānnāma mahābalaparākramaḥ.
29. dyutimān iti yena asya tejasā bhāsitāḥ diśaḥ
saḥ bālaḥ dyutimān nāma mahābalaparākramaḥ
29. Because by his brilliance the directions were illuminated, that boy was named Dyutimān, possessing great strength and valor.
स्वरोचिषः सुतो यस्मात्तस्मात्स्वारोचिषोऽभवत् ।
स चापि विचरन्रम्ये कदाचिद्गिरिनिर्झरे ॥३०॥
30. svarociṣaḥ suto yasmāttasmātsvārociṣo'bhavat .
sa cāpi vicaranramye kadācidgirinirjhare.
30. svarociṣaḥ sutaḥ yasmāt tasmāt svārociṣaḥ abhavat
saḥ ca api vicaran ramye kadācit girinirjhare
30. Since he was the son of Svarocis, he came to be known as Svārocisa. And once, as he was wandering in a charming mountain cascade...
स्वरोचिर्ददृशे हंसं निजपत्नीसमन्वितम् ।
उवाच स तदा हंसी साभिलाषां पुनः पुनः ॥३१॥
31. svarocirdadṛśe haṃsaṃ nijapatnīsamanvitam .
uvāca sa tadā haṃsī sābhilāṣāṃ punaḥ punaḥ.
31. svarociḥ dadṛśe haṃsam nijapatnīsamanvitam
uvāca saḥ tadā haṃsīm sābhilāṣām punaḥ punaḥ
31. Svārocisa saw a male swan accompanied by its mate. Then, that (male swan), filled with desire, spoke repeatedly to the female swan.
उपसंह्रियतामात्मा चिरं ते क्रीडितं मया ।
किं सर्वकालं भोगैस्ते आसन्नं चरमं वयः ॥३२॥
32. upasaṃhriyatāmātmā ciraṃ te krīḍitaṃ mayā .
kiṃ sarvakālaṃ bhogaiste āsannaṃ caramaṃ vayaḥ.
32. upasaṃhriyatām ātmā ciram te krīḍitam mayā kim
sarvakālam bhogaiḥ te āsannam caramam vayaḥ
32. Restrain your self (ātman); I have sported with you for a long time. Why pursue enjoyments always? Your final age is approaching.
परित्यागस्य कालो मे तव चापि जलेचरि।
हंस्युवाच ।
अकालः को हि भोगानां सर्वं भोगात्मकं जगत् ॥३३॥
33. parityāgasya kālo me tava cāpi jalecari.
haṃsyuvāca .
akālaḥ ko hi bhogānāṃ sarvaṃ bhogātmakaṃ jagat.
33. parityāgasya kālaḥ me tava ca api jalecari haṃsī
uvāca akālaḥ kaḥ hi bhogānām sarvam bhogātmakam jagat
33. The time for renunciation is for me, and also for you, O water-dweller. The female swan replied, "Indeed, what is an untimely moment for enjoyments? The entire world is characterized by enjoyment."
यज्ञाः क्रियन्ते भोगार्थं ब्राह्मणैः संयतात्मभिः ।
दृष्टादृष्टांस्तथा भोगान्वाञ्छमाना विवेकिनः ॥३४॥
34. yajñāḥ kriyante bhogārthaṃ brāhmaṇaiḥ saṃyatātmabhiḥ .
dṛṣṭādṛṣṭāṃstathā bhogānvāñchamānā vivekinaḥ.
34. yajñāḥ kriyante bhogārtham brāhmaṇaiḥ saṃyatātmabhiḥ
dṛṣṭādṛṣṭān tathā bhogān vāñchamānāḥ vivekinaḥ
34. Sacrifices (yajña) are performed for the sake of enjoyment by Brahmins who have controlled their minds. Similarly, discerning individuals desire both visible and invisible enjoyments.
दानानि च प्रयच्छन्ति पूतान्धर्मांश्च कुर्वते ।
स त्वं नेच्छसि किं भोगान्भोगश्चेष्टफलं नृणाम् ॥३५॥
35. dānāni ca prayacchanti pūtāndharmāṃśca kurvate .
sa tvaṃ necchasi kiṃ bhogānbhogaśceṣṭaphalaṃ nṛṇām.
35. dānāni ca prayacchanti pūtān dharmān ca kurvate saḥ
tvam na icchasi kim bhogān bhogaḥ ca iṣṭaphalam nṛṇām
35. They also give gifts (dāna) and perform pure acts of righteousness (dharma). So why do you not desire enjoyments, as enjoyment is the desired fruit for humans?
विवेकिनां तिरश्चां च किं पुनः संयतात्मनाम्।
हंस उवाच ।
भोगेष्वासक्तचित्तानां परमार्थान्विता मतिः ।
भविष्यति कदा सङ्गमुपेतानां च बन्धुषु ॥३६॥
36. vivekināṃ tiraścāṃ ca kiṃ punaḥ saṃyatātmanām.
haṃsa uvāca .
bhogeṣvāsaktacittānāṃ paramārthānvitā matiḥ .
bhaviṣyati kadā saṅgamupetānāṃ ca bandhuṣu.
36. vivekinām tiraścām ca kim punaḥ
saṃyatātmanām haṃsaḥ uvāca bhogeṣu
āsaktacittānām paramārthānvitā matiḥ
bhaviṣyati kadā saṅgam upetānām ca bandhuṣu
36. If enjoyment is the desired outcome for discerning people and even for animals, then how much more so for those who have controlled their minds (ātman)? The male swan replied, "When will a mind endowed with the highest truth (paramārtha) arise for those whose thoughts are attached to enjoyments and who are clinging to attachments and relatives?"
पुत्रमित्रकलत्रेषु सक्ताः सीदन्ति जन्तवः ।
सरःपङ्कार्णवे मग्ना जीर्णा वनगजा इव ॥३७॥
37. putramitrakalatreṣu saktāḥ sīdanti jantavaḥ .
saraḥpaṅkārṇave magnā jīrṇā vanagajā iva.
37. putramitrakalatreṣu saktāḥ sīdanti jantavaḥ
saraḥpaṅkārṇave magnā jīrṇā vanagajā iva
37. Living beings who are attached to their sons, friends, and wives suffer and become distressed, just like old wild elephants submerged in a muddy lake.
किं न पश्यसि वा भद्रे जातसङ्गं स्वरोचिषम् ।
आबाल्यात्कामसंसक्तं मग्नं स्नेहाम्बुकर्दमे ॥३८॥
38. kiṃ na paśyasi vā bhadre jātasaṅgaṃ svarociṣam .
ābālyātkāmasaṃsaktaṃ magnaṃ snehāmbukardame.
38. kim na paśyasi vā bhadre jātasangaṃ svarociṣam
ābālyāt kāmasaṃsaktaṃ magnaṃ snehāmbukardame
38. O gentle lady, do you not see Svarocis, who has developed attachment, been engrossed in desires (kāma) since childhood, and is submerged in the mire of affection?
यौवनेऽतीव भार्यासु साम्प्रतं पुत्रनप्तृषु ।
स्वरोचिषो मनो मग्नमुद्धारं प्राप्स्यते कुतः ॥३९॥
39. yauvane'tīva bhāryāsu sāmprataṃ putranaptṛṣu .
svarociṣo mano magnamuddhāraṃ prāpsyate kutaḥ.
39. yauvane atīva bhāryāsu sāmpratam putranaptṛṣu
svarociṣaḥ manaḥ magnam uddhāraṃ prāpsyate kutaḥ
39. Svarocis' mind was excessively absorbed in his wives during youth, and now it is absorbed in his sons and grandsons. From where will it find liberation (uddhāra)?
नाहं स्वरोचिषस्तुल्यः स्त्रीवश्यो वा जलेचरि ।
विवेकवांश्च भोगानां निवृत्तोऽस्मि च साम्प्रतम् ॥४०॥
40. nāhaṃ svarociṣastulyaḥ strīvaśyo vā jalecari .
vivekavāṃśca bhogānāṃ nivṛtto'smi ca sāmpratam.
40. na ahaṃ svarociṣaḥ tulyaḥ strīvaśyaḥ vā jalecari
vivekavān ca bhogānām nivṛttaḥ asmi ca sāmpratam
40. O water-dweller, I am not like Svarocis, nor am I enslaved by women. I am, moreover, discerning, and have now become detached from worldly enjoyments.
मार्कण्डेय उवाच ।
स्वरोचिरेतदाकर्ण्य जातोद्वेगः खगेरितम् ।
आदाय भार्यास्तपसे ययावन्यत्तपोवनम् ॥४१॥
41. mārkaṇḍeya uvāca .
svarociretadākarṇya jātodvegaḥ khageritam .
ādāya bhāryāstapase yayāvanyattapovanam.
41. Mārkaṇḍeya uvāca Svarociḥ etat ākarṇya jātodvegaḥ
khaga īritam ādāya bhāryāḥ tapase yayau anyat tapovanam
41. Mārkaṇḍeya said: Hearing this, which was spoken by the bird, Svaroci became agitated. He took his wives and went to another hermitage (tapovana) for asceticism (tapas).
तत्र तप्त्वा तपो घोरं सह ताभिरुदारधीः ।
जगाम लोकानमलान्निवृत्ताखिलकल्मषः ॥४२॥
42. tatra taptvā tapo ghoraṃ saha tābhirudāradhīḥ .
jagāma lokānamalānnivṛttākhilakalmaṣaḥ.
42. tatra taptvā tapaḥ ghoram saha tābhiḥ udāradhīḥ
jagāma lokān amalān nivṛttākhilakalmaṣaḥ
42. Having performed severe asceticism (tapas) there along with his wives, the noble-minded Svaroci, whose every impurity had ceased, went to the pure worlds.

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