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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-69

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क्रौष्टुकिरुवाच ।
विस्तरात्कथितं ब्रह्मन्मम स्वारोचिषं त्वया ।
मन्वन्तरं तथैवाष्टौ ये पृष्टा निधयो मया ॥१॥
1. krauṣṭukiruvāca .
vistarātkathitaṃ brahmanmama svārociṣaṃ tvayā .
manvantaraṃ tathaivāṣṭau ye pṛṣṭā nidhayo mayā.
1. krauṣṭukiḥ uvāca vistarāt kathitam brahman mama svārociṣam
tvayā manvantaram tathā eva aṣṭau ye pṛṣṭāḥ nidhayaḥ mayā
1. Krauṣṭuki said: "O Brahman, you have extensively narrated to me the Svārociṣa "manvantara" (manvantara) and also the eight "nidhayaḥ" (treasures) about which I had inquired."
स्वायम्भुवं पूर्वमेव मन्वन्तरमुदाहृतम् ।
मन्वन्तरं तृतीयं मे कथयौत्तमसंज्ञितम् ॥२॥
2. svāyambhuvaṃ pūrvameva manvantaramudāhṛtam .
manvantaraṃ tṛtīyaṃ me kathayauttamasaṃjñitam.
2. svāyambhuvaṃ pūrvam eva manvantaram udāhṛtam
manvantaram tṛtīyaṃ me kathaya uttama-saṃjñitam
2. The first Manvantara, that of Svāyambhuva, has already been described. Now, please tell me about the third Manvantara, which is known as Uttama.
मार्कण्डेय उवाच ।
उत्तानपादपुत्रोऽभूदुत्तमो नाम नामतः ।
सुरुच्यास्तनयः ख्यातो महाबलपराक्रमः ॥३॥
3. mārkaṇḍeya uvāca .
uttānapādaputro'bhūduttamo nāma nāmataḥ .
surucyāstanayaḥ khyāto mahābalaparākramaḥ.
3. mārkaṇḍeyaḥ uvāca uttānapāda-putraḥ abhūt uttamaḥ nāma
nāmataḥ surucyāḥ tanayaḥ khyātaḥ mahābala-parākramaḥ
3. Mārkaṇḍeya said: There was a son of Uttānapāda named Uttama. He was born to Suruci and was renowned for his great strength and valor.
धर्मात्मा च महात्मा च पराक्रमधनो नृपः ।
अतीत्य सर्वभूतानि बभौ भानुपराक्रमः ॥४॥
4. dharmātmā ca mahātmā ca parākramadhano nṛpaḥ .
atītya sarvabhūtāni babhau bhānuparākramaḥ.
4. dharmātmā ca mahātmā ca parākrama-dhanaḥ nṛpaḥ
atītya sarva-bhūtāni babhau bhānu-parākramaḥ
4. That king possessed a righteous (dharma) nature and a great soul (ātman), his true wealth being valor. Surpassing all other beings, he shone with the prowess of the sun.
समः शत्रौ च मित्रे च परे पुत्रे च धर्मवित् ।
दुष्टे च यमवत्साधौ सोमवच्च महामुने ॥५॥
5. samaḥ śatrau ca mitre ca pare putre ca dharmavit .
duṣṭe ca yamavatsādhau somavacca mahāmune.
5. samaḥ śatrau ca mitre ca pare putre ca dharma-vit
duṣṭe ca yamavat sādhau somavat ca mahāmune
5. O great sage, he was impartial to enemies and friends, to strangers and his own son, being well-versed in righteousness (dharma). He acted like Yama (the god of death) towards the wicked and like Soma (the moon-god, bringer of peace) towards the virtuous.
बाभ्रव्यां बहुलां नाम उपयेमे स धर्मवित् ।
उत्तानपादतनयः शचीमिन्द्र इवोत्तमः ॥६॥
6. bābhravyāṃ bahulāṃ nāma upayeme sa dharmavit .
uttānapādatanayaḥ śacīmindra ivottamaḥ.
6. bābhravyām bahulām nāma upayeme sa dharmavit
uttānapādatanayaḥ śacīm indraḥ iva uttamaḥ
6. The excellent son of Uttānapāda, who understood his natural law (dharma), married a woman named Bahulā from the Bābhravya lineage, just as Indra married Śacī.
तस्यामतीव तस्यासीद्द्विजवर्य मनः सदा ।
स्नेहवच्छशिनो यद्वद्रोहिण्यां निहितास्पदम् ॥७॥
7. tasyāmatīva tasyāsīddvijavarya manaḥ sadā .
snehavacchaśino yadvadrohiṇyāṃ nihitāspadam.
7. tasyām atīva tasya āsīt dvijavarya manaḥ sadā
snehavat śaśinaḥ yadvat rohiṇyām nihitāspadam
7. O best of the twice-born (dvijavarya), his mind (manas) was always intensely fixed on her, just as the moon's (śaśin) affection is constantly centered on Rohiṇī.
अन्यप्रयोजनासक्तिमुपैति न हि तन्मनः ।
स्वप्ने चैव तदालम्बि मनोऽभूत्तस्य भूभृतः ॥८॥
8. anyaprayojanāsaktimupaiti na hi tanmanaḥ .
svapne caiva tadālambi mano'bhūttasya bhūbhṛtaḥ.
8. anya-prayojana-āsaktim upaiti na hi tat manaḥ svapne
ca eva tat-ālambi manaḥ abhūt tasya bhūbhṛtaḥ
8. Indeed, that mind (manas) of his did not turn towards attachment to any other purpose (anyaprayojana-āsakti). Even in his dreams, his mind (manas) was fixed on her, supported by her.
स च तस्याः सुचार्वङ्ग्या दर्शनादेव पार्थिवः ।
ददाह लोचनैर्गात्रे गात्रस्पर्शश्च तन्मयः ॥९॥
9. sa ca tasyāḥ sucārvaṅgyā darśanādeva pārthivaḥ .
dadāha locanairgātre gātrasparśaśca tanmayaḥ.
9. sa ca tasyāḥ su-cāru-aṅgyāḥ darśanāt eva pārthivaḥ
dadāha locanaiḥ gātre gātra-sparśaḥ ca tat-mayaḥ
9. And that king (pārthiva), merely by looking at her very beautiful body (sucārvangī), burned her form with his eyes, and every touch of his body (gātrasparśa) became one with her.
श्रोत्रोद्वेगकरं वाक्यं प्रियमप्यवनीपतेः ।
तस्यापि भूरि सन्मानं मेने परिभवं ततः ॥१०॥
10. śrotrodvegakaraṃ vākyaṃ priyamapyavanīpateḥ .
tasyāpi bhūri sanmānaṃ mene paribhavaṃ tataḥ.
10. śrotrodvegakaram vākyam priyam api avanīpateḥ
tasya api bhūri sanmānam mene paribhavam tataḥ
10. Even pleasing words from the king (avanīpati) that were offensive to the ear, and even though great honor was shown for them, he considered an insult.
अवमेने स्रजं दत्तां शुभान्याभरणानि च ।
उत्तस्थावर्धपीतेव पिबतोऽस्य वरासवम् ॥११॥
11. avamene srajaṃ dattāṃ śubhānyābharaṇāni ca .
uttasthāvardhapīteva pibato'sya varāsavam.
11. avamene srajam dattām śubhāni ābharaṇāni ca
uttasthau ardha-pītā iva pibataḥ asya vara-āsavam
11. She scorned the offered garland and beautiful ornaments. She rose up, as if she herself were half-drunk, while he (the king) was drinking the excellent liquor.
भुञ्जता च नरेन्द्रेण क्षणमात्रं करे धृता ।
बुभुजे स्वल्पकं भक्ष्यं द्विज नातिमुदावती ॥१२॥
12. bhuñjatā ca narendreṇa kṣaṇamātraṃ kare dhṛtā .
bubhuje svalpakaṃ bhakṣyaṃ dvija nātimudāvatī.
12. bhuñjatā ca narendreṇa kṣaṇamātram kare dhṛtā
bubhuje svalpakam bhakṣyam dvija na ati-mudāvatī
12. O twice-born one (dvija), while the king was eating, she held the edible item in her hand for just a moment. She ate only a very small amount of the food, and not with much joy.
एवं तस्यानुकूलस्य नानुकूला महात्मनः ।
प्रभूततरमत्यर्थं चक्रे रागं महीपतिः ॥१३॥
13. evaṃ tasyānukūlasya nānukūlā mahātmanaḥ .
prabhūtataramatyarthaṃ cakre rāgaṃ mahīpatiḥ.
13. evam tasya anukūlasya na anukūlā mahātmanaḥ
prabhūtataraṃ atyartham cakre rāgam mahīpatiḥ
13. Thus, although that great-souled (mahātman) one was compliant, she herself was not compliant. Consequently, the king developed exceedingly great affection (rāga).
अथ पानगतो भूपः कदाचित्तां मनस्विनीम् ।
सुराभृतं पानपात्रं ग्राहयामास सादरः ॥१४॥
14. atha pānagato bhūpaḥ kadācittāṃ manasvinīm .
surābhṛtaṃ pānapātraṃ grāhayāmāsa sādaraḥ.
14. atha pānagataḥ bhūpaḥ kadācit tām manasvinīm
surābhṛtam pānapātram grāhayāmāsa sādaraḥ
14. Then, one day, the king, who was engaged in a drinking party, respectfully made that high-minded woman hold a drinking cup filled with wine.
पश्यतां भूमिपालानां वारमुख्या समन्वितः ।
प्रगीयमानो मधुरैर्गेयगायनतत्परैः ॥१५॥
15. paśyatāṃ bhūmipālānāṃ vāramukhyā samanvitaḥ .
pragīyamāno madhurairgeyagāyanatatparaiḥ.
15. paśyatām bhūmipālānām vāramukhyā samanvitaḥ
pragīyamānaḥ madhuraiḥ geyagāyanatatparaiḥ
15. As the (other) kings watched, he (the king from the previous verse) was accompanied by the chief courtesan and being serenaded by sweet singers devoted to melodies.
सा तु नेच्छति तत्पात्रमादातुं तत्पराङ्मुखी ।
समक्षमवनीशानां ततः क्रुद्धः स पार्थिवः ॥१६॥
16. sā tu necchati tatpātramādātuṃ tatparāṅmukhī .
samakṣamavanīśānāṃ tataḥ kruddhaḥ sa pārthivaḥ.
16. sā tu na icchati tatpātram ādātum tatparāṅmukhī
samakṣam avanīśānām tataḥ kruddhaḥ saḥ pārthivaḥ
16. But she did not wish to take that cup, turning her face away from it. Then, in the presence of the other kings, that king became enraged.
उवाच द्वाःस्थमाहूय निश्वसन्नुरगो यथा ।
निराकृतस्तया देव्या प्रियया पतिरप्रियः ॥१७॥
17. uvāca dvāḥsthamāhūya niśvasannurago yathā .
nirākṛtastayā devyā priyayā patirapriyaḥ.
17. uvāca dvāḥstham āhūya niśvasan uragaḥ yathā
nirākṛtaḥ tayā devyā priyayā patiḥ apriyaḥ
17. Having been rejected by his beloved queen, who now found him displeasing, he called the doorkeeper and spoke, hissing like a snake.
द्वास्थैनां दुष्टहृदयामादाय विजने वने ।
परित्यज्याशु नैतत्ते विचार्यं वचनं मम ॥१८॥
18. dvāsthaināṃ duṣṭahṛdayāmādāya vijane vane .
parityajyāśu naitatte vicāryaṃ vacanaṃ mama.
18. dvāsthai enām duṣṭahṛdayām ādāya vijane vane
parityajya āśu na etat te vicāryam vacanam mama
18. Take this evil-hearted woman and quickly abandon her in a desolate forest. This command of mine is not to be questioned by you.
मार्कण्डेय उवाच ।
ततो नृपस्य वचनमविचार्यमवेक्ष्य सः ।
द्वाःस्थस्तत्याज तां सुभ्रूमारोप्य स्यन्दने वने ॥१९॥
19. mārkaṇḍeya uvāca .
tato nṛpasya vacanamavicāryamavekṣya saḥ .
dvāḥsthastatyāja tāṃ subhrūmāropya syandane vane.
19. Mārkaṇḍeyaḥ uvāca tataḥ nṛpasya vacanam avicāryam avekṣya
saḥ dvāḥsthaḥ tatyāja tām subhrūm āropya syandane vane
19. Mārkaṇḍeya said: Then, perceiving that the king's command was not to be questioned, the doorkeeper placed that beautiful-browed woman on a chariot and abandoned her in the forest.
सा च तं विपिने त्यागं नीता तेन महीभृता ।
अपश्यमाना तं मेने परं कृतमनुग्रहम् ॥२०॥
20. sā ca taṃ vipine tyāgaṃ nītā tena mahībhṛtā .
apaśyamānā taṃ mene paraṃ kṛtamanugraham.
20. sā ca tam vipine tyāgam nītā tena mahībhṛtā
apaśyamānā tam mene param kṛtam anugraham
20. And she, having been led to that abandonment in the forest by the king, finding him gone, regarded it as a great favor.
सोऽपि तत्रानुरागार्तिदह्यमानात्ममानसः ।
औत्तानपादिर्भूपालो नान्यां भार्यामविन्दत ॥२१॥
21. so'pi tatrānurāgārtidahyamānātmamānasaḥ .
auttānapādirbhūpālo nānyāṃ bhāryāmavindata.
21. saḥ api tatra anurāgārtidahyamānātma-mānasaḥ
auttānapādiḥ bhūpālaḥ na anyām bhāryām avindata
21. And he, that King Auttānapādi (son of Uttānapāda), with his inner self (ātman) and mind burning with the pain of attachment (anurāga), did not find another wife.
सस्मार तां सुचार्वङ्गीमहर्निशमनिर्वृतः ।
चकार च निजं राज्यं प्रजाधर्मेण पालयन् ॥२२॥
22. sasmāra tāṃ sucārvaṅgīmaharniśamanirvṛtaḥ .
cakāra ca nijaṃ rājyaṃ prajādharmeṇa pālayan.
22. sasmāra tām sucārvaṅgīm aharniśam anirvṛtaḥ
cakāra ca nijam rājyam prajādharmeṇa pālayan
22. Restless, he remembered that beautiful-limbed woman day and night. And he governed his own kingdom, protecting his subjects according to the natural law (dharma) governing the people.
प्रजाः पालयतस्तस्य पितुः पुत्रानिवौरसान् ।
आगत्य ब्राह्मणः कश्चिदिदमाहार्त्तमानसः ॥२३॥
23. prajāḥ pālayatastasya pituḥ putrānivaurasān .
āgatya brāhmaṇaḥ kaścididamāhārttamānasaḥ.
23. prajāḥ pālayataḥ tasya pituḥ putrān iva aurasān
āgatya brāhmaṇaḥ kaścit idam āha ārttamānasaḥ
23. While he was protecting his subjects as if they were his own legitimate sons, a certain Brahmin, whose mind was sorrowful, approached and spoke this.
ब्राह्मण उवाच ।
महाराज भृशार्त्तोऽस्मि श्रूयतां गदतो मम ।
नृणामार्तिपरित्राणमन्यतो न नराधिपात् ॥२४॥
24. brāhmaṇa uvāca .
mahārāja bhṛśārtto'smi śrūyatāṃ gadato mama .
nṛṇāmārtiparitrāṇamanyato na narādhipāt.
24. brāhmaṇaḥ uvāca mahārāja bhṛśārttaḥ asmi śrūyatām
gadataḥ mama nṛṇām ārtiparitranam anyataḥ na narādhipāt
24. The Brahmin said: 'O Great King, I am greatly distressed. Please listen to what I have to say. For the protection of men from suffering comes from no one else but the king.'
मम भार्या प्रसुप्तस्य केनाप्यपहृता निशि ।
गृहद्वारमनुद्धाट्य तां समानेतुमर्हसि ॥२५॥
25. mama bhāryā prasuptasya kenāpyapahṛtā niśi .
gṛhadvāramanuddhāṭya tāṃ samānetumarhasi.
25. mama bhāryā prasuptasya kena api apahṛtā niśi
gṛhadvāram anuddhāṭya tām samānetum arhasi
25. My wife was abducted by someone at night while I was asleep, without the house door being opened. You ought to bring her back.
राजोवाच ।
न वेत्सि केनापहृता क्व वा नीता तु सा द्विज ।
यतामि विग्रहे कस्य कुतो वाप्यानयामि ताम् ॥२६॥
26. rājovāca .
na vetsi kenāpahṛtā kva vā nītā tu sā dvija .
yatāmi vigrahe kasya kuto vāpyānayāmi tām.
26. rāja uvāca na vetsi kena apahṛtā kva vā nītā tu sā
dvija yatāmi vigrahe kasya kutaḥ vā api ānayāmi tām
26. The King said, 'O brahmin (dvija), you do not know by whom she was abducted or where she was taken? With whom should I engage in conflict, or from where can I bring her back?'
ब्राह्मण उवाच ।
तथैव स्थगिते द्वारि प्रसुप्तस्य गृहे मम ।
हृता हि भार्या किं केनेत्येतद्विज्ञायते भवान् ॥२७॥
27. brāhmaṇa uvāca .
tathaiva sthagite dvāri prasuptasya gṛhe mama .
hṛtā hi bhāryā kiṃ kenetyetadvijñāyate bhavān.
27. brāhmaṇa uvāca tathā eva sthagite dvāri prasuptasya gṛhe
mama hṛtā hi bhāryā kim kena iti etat vijñāyate bhavān
27. The Brahmin said, 'Indeed, my wife was abducted from my house while I was fast asleep and the door was closed. As for 'what happened?' or 'by whom?', that is for you, sir, to ascertain.'
त्वं रक्षिता नो नृपते षड्भागादानवेतनः ।
धर्मस्य तेऽतो निश्चिन्ताः स्वपन्ति मनुजा निशि ॥२८॥
28. tvaṃ rakṣitā no nṛpate ṣaḍbhāgādānavetanaḥ .
dharmasya te'to niścintāḥ svapanti manujā niśi.
28. tvam rakṣitā naḥ nṛpate ṣaḍbhāgādānavetanaḥ
dharmasya te ataḥ niścintāḥ svapanti manujā niśi
28. O King, you are our protector, whose remuneration is the collection of a sixth share (of revenue). Therefore, by your just rule (dharma), people sleep without worry at night.
राजोवाच ।
न ते दृष्टा मया भार्या यादृग्रूपा च देहतः ।
वयश्चैव समाख्याहि किंशीला ब्राह्मणी च ते ॥२९॥
29. rājovāca .
na te dṛṣṭā mayā bhāryā yādṛgrūpā ca dehataḥ .
vayaścaiva samākhyāhi kiṃśīlā brāhmaṇī ca te.
29. rāja uvāca na te dṛṣṭā mayā bhāryā yādṛk rūpā ca
dehataḥ vayaḥ ca eva samākhyāhi kiṃśīlā brāhmaṇī ca te
29. The King said, 'I have not seen your wife. Please describe her appearance and physical characteristics, and tell me her age. Also, what kind of character does your brahmin (brāhmaṇī) wife possess?'
ब्राह्मण उवाच ।
कठोरनेत्रा सात्युच्चा ह्रस्वबाहुः कृशानना ।
( लम्बोदरीं हस्वस्फिजं तथा ह्रस्वस्तनीं नृप ) ।
विरूपरूपा भूपाल न निन्दामि तथैव ताम् ॥३०॥
30. brāhmaṇa uvāca .
kaṭhoranetrā sātyuccā hrasvabāhuḥ kṛśānanā .
( lambodarīṃ hasvasphijaṃ tathā hrasvastanīṃ nṛpa ) .
virūparūpā bhūpāla na nindāmi tathaiva tām.
30. brāhmaṇaḥ uvāca kaṭhoranetrā sā ati uccā
hrasvabāhuḥ kṛśānanā lambodarīm
hrasvasphijam tathā hrasvastanīm nṛpa
virūparūpā bhūpāla na nindāmi tathā eva tām
30. The Brahmin said: 'She has stern eyes, is very tall, has short arms, and a thin face. (O King, she has a large belly, short hips, and small breasts.) O King, her appearance is deformed, yet I do not condemn her.'
वाचि भूपातिपरुषा न सौम्या सा च शीलतः ।
इत्याख्याता मया भार्या सा करालनिरीक्षणा ॥३१॥
31. vāci bhūpātiparuṣā na saumyā sā ca śīlataḥ .
ityākhyātā mayā bhāryā sā karālanirīkṣaṇā.
31. vāci bhūpa ati paruṣā na saumyā sā ca śīlataḥ
iti ākhyātā mayā bhāryā sā karālanirīkṣaṇā
31. In speech, she is exceedingly harsh, O King, and by character, she is not gentle. My wife, with her terrible gaze, has been described by me in this way.
मनागतीतं भूपाल तस्याश्च प्रथमं वयः ।
तादृग्रूपा हि मे भार्या सत्यमेतन्मयोदितम् ॥३२॥
32. manāgatītaṃ bhūpāla tasyāśca prathamaṃ vayaḥ .
tādṛgrūpā hi me bhāryā satyametanmayoditam.
32. manāk atītam bhūpāla tasyāḥ ca prathamam vayaḥ
tādṛk rūpā hi me bhāryā satyam etat mayā uditam
32. O King, her prime youth has just slightly passed. My wife is indeed of such an appearance. This truth has been spoken by me.
राजोवाच ।
अलं ते ब्राह्मण तया भार्यामन्यां ददामि ते ।
सुखाय भार्या कल्याणी दुःखहेतुर्हि तादृशी ॥३३॥
33. rājovāca .
alaṃ te brāhmaṇa tayā bhāryāmanyāṃ dadāmi te .
sukhāya bhāryā kalyāṇī duḥkhaheturhi tādṛśī.
33. rājā uvāca alam te brāhmaṇa tayā bhāryām anyām dadāmi
te sukhāya bhāryā kalyāṇī duḥkhahetuḥ hi tādṛśī
33. The King said: 'Enough of her for you, O Brahmin. I will give you another wife for your happiness, for such a woman (as your current wife) is indeed a cause of sorrow.'
अल्पा कुरूपता विप्र कारणं शीलमुत्तमम् ।
रूपशीलविहीना या त्याज्या तेऽन्येन सा हृता ॥३४॥
34. alpā kurūpatā vipra kāraṇaṃ śīlamuttamam .
rūpaśīlavihīnā yā tyājyā te'nyena sā hṛtā.
34. alpā kurūpatā vipra kāraṇam śīlam uttamam
rūpaśīlavihīnā yā tyājyā te anyena sā hṛtā
34. O Brahmin, slight ugliness is a minor concern (reason for acceptance) when excellent character is present. However, a woman who lacks both beauty and good character should be abandoned; such a woman has already been taken away by another.
ब्राह्मण उवाच ।
रक्ष्या भार्या महीपाल इति च श्रुतिरुत्तमा ।
भार्यायां रक्ष्यमाणायां प्रजा भवति रक्षिता ॥३५॥
35. brāhmaṇa uvāca .
rakṣyā bhāryā mahīpāla iti ca śrutiruttamā .
bhāryāyāṃ rakṣyamāṇāyāṃ prajā bhavati rakṣitā.
35. brāhmaṇa uvāca rakṣyā bhāryā mahīpāla iti ca śrutiḥ
uttamā bhāryāyām rakṣyamāṇāyām prajā bhavati rakṣitā
35. The Brahmin said: 'O King, a wife should be protected; this is an excellent scriptural injunction (śruti). When the wife is protected, the progeny (prajā) is also protected.'
आत्मा हि जायते तस्य सा रक्ष्यातो नरेश्वर ।
प्रजायां रक्ष्यमाणायामात्मा भवति रक्षितः ॥३६॥
36. ātmā hi jāyate tasya sā rakṣyāto nareśvara .
prajāyāṃ rakṣyamāṇāyāmātmā bhavati rakṣitaḥ.
36. ātmā hi jāyate tasya sā rakṣyā ataḥ nareśvara
prajāyām rakṣyamāṇāyām ātmā bhavati rakṣitaḥ
36. Indeed, his (the husband's) very self (ātman) is born through her (the wife). Therefore, O King, she must be protected. When the progeny (prajā) is protected, one's self (ātman) is protected.
तस्यामरक्ष्यमाणायां भविता वर्णसङ्करः ।
स पातयेन्महीपाल पूर्वान्स्वर्गादधः पितॄन् ॥३७॥
37. tasyāmarakṣyamāṇāyāṃ bhavitā varṇasaṅkaraḥ .
sa pātayenmahīpāla pūrvānsvargādadhaḥ pitṝn.
37. tasyām arakṣyamāṇāyām bhavitā varṇasaṅkaraḥ
saḥ pātayet mahīpāla pūrvān svargāt adhaḥ pitṝn
37. If she (the wife) is not protected, there will be a mixing of social classes (varṇasaṅkara). That (mixing), O King, would cause one's ancestors (pitṛ) to fall downwards from heaven (svarga).
अनुज्ञाय गुरुं
राजन्दत्त्वान्यां जातवेदसे ॥३८॥
38. anujñāya guruṃ
rājandattvānyāṃ jātavedase.
38. anujñāya gurum rājan
dattvā anyām jātavedase
38. Having obtained permission from his teacher (guru), O king, and having offered another (wife) to the fire (Jātavedas),
समिधं तु मया भार्या वृतेयं कर्कशा यतः ।
कथमेतां विहायान्यभार्यया सह सञ्चरे ॥३९॥
39. samidhaṃ tu mayā bhāryā vṛteyaṃ karkaśā yataḥ .
kathametāṃ vihāyānyabhāryayā saha sañcare.
39. samidham tu mayā bhāryā vṛtā iyam karkaśā yataḥ
katham etām vihāya anyabhāryayā saha sañcare
39. However, this wife, whom I chose (to serve as fuel (samidh) for the sacred fire), is harsh. How then can I abandon her and live with another wife?
गृह्यधर्मो यतो ब्रह्म प्राप्यते शाश्वतं नरैः ।
पूर्वोढया तु धर्मेण गृही कुर्वन्न सीदति ॥४०॥
40. gṛhyadharmo yato brahma prāpyate śāśvataṃ naraiḥ .
pūrvoḍhayā tu dharmeṇa gṛhī kurvanna sīdati.
40. gṛhyadharmaḥ yataḥ brahma prāpyate śāśvatam naraiḥ
pūrvā ūḍhayā tu dharmeṇa gṛhī kurvan na sīdati
40. Because through household duties (gṛhyadharma), eternal Brahman is attained by human beings. However, a householder who performs (his duties) with his previously married wife, in accordance with natural law (dharma), does not suffer.
त्यक्त्वा तां च क्रियां कुर्वन्नैव कर्मफलं लभेत् ।
अग्निना सह या नूनं सा जगाम गृहं शुभा ॥४१॥
41. tyaktvā tāṃ ca kriyāṃ kurvannaiva karmaphalaṃ labhet .
agninā saha yā nūnaṃ sā jagāma gṛhaṃ śubhā.
41. tyaktvā tām ca kriyām kurvan na eva karmaphalam
labhet agninā saha yā nūnam sā jagāma gṛham śubhā
41. Abandoning her and performing (sacred) actions, one would certainly not obtain the results of one's deeds (karma). Indeed, she who went home with the fire (during the marriage ceremony) is auspicious.
धर्मस्य ग्रहणे सा तु पूर्वोढैव प्रशस्यते ।
शठायाचारणात्तस्या जायते वर्णसङ्करः ॥४२॥
42. dharmasya grahaṇe sā tu pūrvoḍhaiva praśasyate .
śaṭhāyācāraṇāttasyā jāyate varṇasaṅkaraḥ.
42. dharmasya grahaṇe sā tu pūrvoḍhā eva praśasyate
śaṭhāyāḥ ācaraṇāt tasyāḥ jāyate varṇasaṅkaraḥ
42. However, for the observance of natural law (dharma), she who was previously taken as a wife (or the senior wife) is indeed praised. But from the deceitful conduct of such a woman, a mixing of social classes (varṇasaṅkara) arises.
धर्महानिश्चानुदिनमभार्यस्य भवेन्मम ।
नित्यक्रियाणां विभ्रंशात्स चापि पतनाय मे ॥४३॥
43. dharmahāniścānudinamabhāryasya bhavenmama .
nityakriyāṇāṃ vibhraṃśātsa cāpi patanāya me.
43. dharma-hāniḥ ca anu-dinam abhāryasya bhavet mama
nitya-kriyāṇām vibhraṃśāt saḥ ca api patanāya me
43. And for me, being wifeless, there would be a daily loss of natural law (dharma). Moreover, from the non-performance of my daily duties, that would also lead to my downfall.
तस्यां च पृथिवीपाल भवित्री मम सन्ततिः ।
तव षड्भागदात्री सा भवित्री धर्महेतुकी ॥४४॥
44. tasyāṃ ca pṛthivīpāla bhavitrī mama santatiḥ .
tava ṣaḍbhāgadātrī sā bhavitrī dharmahetukī.
44. tasyām ca pṛthivī-pāla bhavitrī mama santatiḥ
tava ṣaḍ-bhāga-dātrī sā bhavitrī dharma-hetukī
44. O protector of the earth (king), through her, my offspring will be born. That offspring will contribute a sixth share to you, and will be for the purpose of upholding natural law (dharma).
तदेतत्ते मया ख्याता पत्नी या मे हृता प्रभो ।
तां समानय रक्षायां भवानधिकृतो यतः ॥४५॥
45. tadetatte mayā khyātā patnī yā me hṛtā prabho .
tāṃ samānaya rakṣāyāṃ bhavānadhikṛto yataḥ.
45. tat etat te mayā khyātā patnī yā me hṛtā prabho
tām sam-ānaya rakṣāyām bhavān adhikṛtaḥ yataḥ
45. O Lord, I have thus described to you this wife of mine who was stolen from me. Therefore, bring her back for her protection, because you are authorized to do so.
मार्कण्डेय उवाच ।
स तस्यैवं वचः श्रुत्वा विमृश्य च नरेश्वरः ।
सर्वोपकरणैर्युक्तमारुरोह महारथम् ॥४६॥
46. mārkaṇḍeya uvāca .
sa tasyaivaṃ vacaḥ śrutvā vimṛśya ca nareśvaraḥ .
sarvopakaraṇairyuktamāruroha mahāratham.
46. mārkaṇḍeyaḥ uvāca saḥ tasya evam vacaḥ śrutvā vimṛśya
ca nareśvaraḥ sarvopakaraiḥ yuktam ārūroha mahāratham
46. Mārkaṇḍeya said: Having heard these words of his and reflected, the king (nareśvara) ascended a great chariot equipped with all necessary implements.
इतश्चेतश्च तेनासौ परिबभ्राम मेदिनीम् ।
ददर्श च महारण्ये तापसाश्रममुत्तमम् ॥४७॥
47. itaścetaśca tenāsau paribabhrāma medinīm .
dadarśa ca mahāraṇye tāpasāśramamuttamam.
47. itaḥ ca itaḥ ca tena asau paribabhrāma medinīm
dadarśa ca mahāraṇye tāpasāśramam uttamam
47. He (the king) wandered here and there across the earth, and in a great forest, he saw an excellent hermitage (āśrama) of ascetics (tapas).
अवतीर्य च तत्रासौ प्रविश्य ददृशे मुनिम् ।
कौश्यां बृष्यां समासीनं ज्वलन्तमिव तेजसा ॥४८॥
48. avatīrya ca tatrāsau praviśya dadṛśe munim .
kauśyāṃ bṛṣyāṃ samāsīnaṃ jvalantamiva tejasā.
48. avatīrya ca tatra asau praviśya dadṛśe munim
kauśyām vṛṣyām samāsīnam jvalantam iva tejasā
48. Having dismounted there, he (the king) entered and saw a sage seated on a kuśa grass mat, appearing as if blazing with spiritual energy.
स दृष्ट्वा नृपतिं प्राप्य समुत्थाय त्वरान्वितः ।
सम्मान्य स्वागतेनैव शिष्यमाहार्घ्यमानय ॥४९॥
49. sa dṛṣṭvā nṛpatiṃ prāpya samutthāya tvarānvitaḥ .
sammānya svāgatenaiva śiṣyamāhārghyamānaya.
49. saḥ dṛṣṭvā nṛpatim prāpya samutthāya tvarānvitaḥ
sammānya svāgatena eva śiṣyam āha arghyam ānaya
49. Having seen the king approach, he (the sage), quickly rising, honored him with a welcome and said to his disciple, "Bring the honorific offering (arghya)."
तमाह शिष्यः शनकैर्दातव्योऽर्घ्योऽस्य किं मुने ।
तदाज्ञापय सञ्चिन्त्य तवाज्ञां हि करोम्यहम् ॥५०॥
50. tamāha śiṣyaḥ śanakairdātavyo'rghyo'sya kiṃ mune .
tadājñāpaya sañcintya tavājñāṃ hi karomyaham.
50. tam āha śiṣyaḥ śanakaiḥ dātavyaḥ arghyaḥ asya kim
mune tad ājñāpaya sañcitya tava ājñām hi karomi aham
50. The disciple gently asked him, "O sage, what offering (arghya) should be given to this person? Therefore, please reflect and instruct me, for I shall certainly carry out your command."
ततोऽवगतवृत्तान्तो भूपतेस्तस्य स द्विजः ।
सम्भाषासनदानेन चक्रे सम्मानमात्मवान् ॥५१॥
51. tato'vagatavṛttānto bhūpatestasya sa dvijaḥ .
sambhāṣāsanadānena cakre sammānamātmavān.
51. tataḥ avagatavṛttāntaḥ bhūpateḥ tasya saḥ dvijaḥ
sambhāṣāsanadānena cakre sammānam ātmavān
51. Then, that self-possessed brahmin (dvija), having understood the king's situation, honored him by engaging in conversation and offering him a seat.
ऋषिरुवाच ।
किं निमित्तमिहायातो भवान्किं ते चिकिर्षितम् ।
उत्तानपादतनयं वेद्मि त्वामुत्तमं नृप ॥५२॥
52. ṛṣiruvāca .
kiṃ nimittamihāyāto bhavānkiṃ te cikirṣitam .
uttānapādatanayaṃ vedmi tvāmuttamaṃ nṛpa.
52. ṛṣiḥ uvāca kim nimittam iha āyātaḥ bhavān kim te
cikīrṣitam uttānapādatanayam vedmi tvām uttamam nṛpa
52. The sage said, "For what purpose have you come here? What is it that you wish to accomplish? O king, I know you to be the excellent son of Uttānapāda."
राजोवाच ।
ब्राह्मणस्य गृहाद्भार्या केनाप्यपहृता मुने ।
अविज्ञातस्यरूपेण तामन्वेष्टुमिहागतः ॥५३॥
53. rājovāca .
brāhmaṇasya gṛhādbhāryā kenāpyapahṛtā mune .
avijñātasyarūpeṇa tāmanveṣṭumihāgataḥ.
53. rājaḥ uvāca brāhmaṇasya gṛhāt bhāryā kena api apahṛtā
mune avijñātasvarūpeṇa tām anveṣṭum iha āgataḥ
53. The king said, "O sage, a brahmin's wife was abducted from his house by someone whose true form (svarūpa) is unknown. I have come here to search for her."
पृच्छामि यत्ते तन्मे त्वं प्रणतस्यानुकम्पया ।
अभ्यागतस्याथ गृहं भगवन्वक्तुमर्हसि ॥५४॥
54. pṛcchāmi yatte tanme tvaṃ praṇatasyānukampayā .
abhyāgatasyātha gṛhaṃ bhagavanvaktumarhasi.
54. pṛcchāmi yat te tat me tvaṃ praṇatasya anukampayā
abhyāgatasya atha gṛham bhagavan vaktum arhasi
54. O revered one (bhagavan), out of compassion, please tell me what I ask of you, as I have prostrated before you and arrived at your home as a guest.
ऋषिरुवाच ।
पृच्छ मामवनीपाल यत्प्रष्टव्यमशङिकितः ।
वक्तव्यं चेत्तव मया कथयिष्यामि तत्त्वतः ॥५५॥
55. ṛṣiruvāca .
pṛccha māmavanīpāla yatpraṣṭavyamaśaṅikitaḥ .
vaktavyaṃ cettava mayā kathayiṣyāmi tattvataḥ.
55. ṛṣiḥ uvāca pṛccha mām avanīpāla yat praṣṭavyam
aśaṅkitaḥ vaktavyam cet tava mayā kathayiṣyāmi tattvataḥ
55. The sage said: 'O protector of the earth, ask me, without hesitation, whatever you wish to inquire about. If it is something I should tell you, I will relate it truthfully.'
राजोवाच ।
गृहागताय यो मह्यं प्रथमे दर्शने मुने ।
त्वया समुद्यतो दातुं कथं सोऽर्घ्यो निवर्तितः ॥५६॥
56. rājovāca .
gṛhāgatāya yo mahyaṃ prathame darśane mune .
tvayā samudyato dātuṃ kathaṃ so'rghyo nivartitaḥ.
56. rājā uvāca gṛha āgatāya yaḥ mahyam prathame darśane mune
tvayā samudyataḥ dātum katham saḥ arghyaḥ nivartitaḥ
56. The king said: 'O sage, how is it that the honorific offering (arghya) which you had prepared to give me, upon my arrival at your home and our first meeting, was then withdrawn?'
ऋषिरुवाच ।
त्वद्दर्शनेन रभसादज्ञप्तोऽयं मया नृप ।
यदा तदाहमेतेन शिष्येण प्रतिबोधितः ॥५७॥
57. ṛṣiruvāca .
tvaddarśanena rabhasādajñapto'yaṃ mayā nṛpa .
yadā tadāhametena śiṣyeṇa pratibodhitaḥ.
57. ṛṣiḥ uvāca tvat darśanena rabhasāt ajñaptaḥ ayam
mayā nṛpa yadā tadā aham etena śiṣyeṇa pratibodhitaḥ
57. The sage said: 'O king, upon seeing you, I (referring to himself) was impetuously unmindful of propriety. It was then that I was reminded by this disciple.'
एष वेत्ति जगत्यत्र मत्प्रसादादनागतम् ।
यथाहं समतीतञ्च वर्तमानञ्च सर्वतः ॥५८॥
58. eṣa vetti jagatyatra matprasādādanāgatam .
yathāhaṃ samatītañca vartamānañca sarvataḥ.
58. eṣa vetti jagati atra matprasādāt anāgatam |
yathā aham samatītam ca vartamānam ca sarvataḥ
58. By my grace, this one knows what is yet to come (anāgatam) in this world, just as I fully know the past and the present.
आलोच्याज्ञापयेत्युक्ते ततो ज्ञातं मयापि तत् ।
ततो न दत्तवानर्घमहं तुभ्यं विधानतः ॥५९॥
59. ālocyājñāpayetyukte tato jñātaṃ mayāpi tat .
tato na dattavānarghamahaṃ tubhyaṃ vidhānataḥ.
59. ālocya ājñāpaya iti ukte tataḥ jñātam mayā api tat
| tataḥ na dattavān argham aham tubhyam vidhānataḥ
59. When I was told, 'Deliberate and then issue your command!', then that (knowledge of past, present, and future) also became known to me. Therefore, I did not give you the ceremonial offering (argha) according to the prescribed rites.
सत्यं राजन् त्वमर्घार्हः कुले स्वायम्भुवस्य च ।
तथापि नार्घयोग्यं त्वां मन्यामो वयमुत्तमम् ॥६०॥
60. satyaṃ rājan tvamarghārhaḥ kule svāyambhuvasya ca .
tathāpi nārghayogyaṃ tvāṃ manyāmo vayamuttamam.
60. satyam rājan tvam arghārhaḥ kule svāyambhuvasya ca
| tathāpi na arghayogyam tvām manyāmaḥ vayam uttamam
60. Truly, O King, you are worthy of a respectful offering (argha), and you belong to the lineage of Svāyambhuva. Nevertheless, we do not consider you to be the most excellent one deserving of an offering.
राजोवाच ।
किं कृतं हि मया ब्रह्मन् ज्ञानादज्ञानतोऽपि वा ।
येन त्वत्तोर्ऽघमर्हामि नाहमभ्यागतश्चिरात् ॥६१॥
61. rājovāca .
kiṃ kṛtaṃ hi mayā brahman jñānādajñānato'pi vā .
yena tvattor'ghamarhāmi nāhamabhyāgataścirāt.
61. rājā uvāca | kim kṛtam hi mayā brahman jñānāt ajñānataḥ api
vā | yena tvattaḥ argham arhāmi na aham abhyāgataḥ cirāt
61. The King said: 'O Brahmin, what indeed have I done, either knowingly or unknowingly, by which I do not deserve a respectful offering (argha) from you? After all, I have not visited for a long time!'
ऋषिरुवाच ।
किं विस्मृतन्ते यत्पत्नी त्वया त्यक्ता च कानने ।
परित्यक्तस्तया सार्धं त्वया धर्मो नृपाखिलः ॥६२॥
62. ṛṣiruvāca .
kiṃ vismṛtante yatpatnī tvayā tyaktā ca kānane .
parityaktastayā sārdhaṃ tvayā dharmo nṛpākhilaḥ.
62. ṛṣiḥ uvāca kim vismṛtam te yat patnī tvayā tyaktā ca
kānane parityaktaḥ tayā sārdham tvayā dharmaḥ nṛpa akhilaḥ
62. The sage said, "Have you forgotten that your wife was abandoned by you in the forest? O king, along with her, you abandoned your entire natural law (dharma)."
पक्षेण कर्मणो हान्या प्रयात्यस्पर्शतां नरः ।
विण्मूत्रैर्वार्षिकी यस्य हानिस्ते नित्यकर्मणः ॥६३॥
63. pakṣeṇa karmaṇo hānyā prayātyasparśatāṃ naraḥ .
viṇmūtrairvārṣikī yasya hāniste nityakarmaṇaḥ.
63. pakṣeṇa karmaṇaḥ hānyā prayāti asparśatām naraḥ
viṇmūtraiḥ vārṣikī yasya hāniḥ te nityakarmaṇaḥ
63. A person becomes impure by the omission of ritual (karma) for a fortnight. For you, whose annual omission of daily rites (karma) is like being smeared with feces and urine...
पत्न्यानुकूलया भाव्यं यथाशीलेऽपि भर्तरि ।
दुः शीलापि तथा भार्या पोषणीया नरेश्वर ॥६४॥
64. patnyānukūlayā bhāvyaṃ yathāśīle'pi bhartari .
duḥ śīlāpi tathā bhāryā poṣaṇīyā nareśvara.
64. patnyā ānukūlayā bhāvyam yathāśīle api bhartari
duḥśīlā api tathā bhāryā poṣaṇīyā nareśvara
64. A wife should remain agreeable, even if her husband is of (a difficult) disposition. Likewise, O King, even an ill-natured wife should be maintained.
प्रतिकूला हि सा पत्नी तस्य विप्रस्य या हृता ।
तथापि धर्मकामोऽसौ त्वामुद्योतितवान् नृप ॥६५॥
65. pratikūlā hi sā patnī tasya viprasya yā hṛtā .
tathāpi dharmakāmo'sau tvāmudyotitavān nṛpa.
65. pratikūlā hi sā patnī tasya viprasya yā hṛtā
tathāpi dharmakāmaḥ asau tvām udyotitavān nṛpa
65. Indeed, that wife who was abducted from that Brahmin was hostile. Despite that, he, desiring righteousness (dharma), enlightened you, O king.
चलतः स्थापयस्यन्यान् स्वधर्मेषु महीपते ।
त्वां स्वधर्माद्विचलितं कोऽपरः स्थापयिष्यति ॥६६॥
66. calataḥ sthāpayasyanyān svadharmeṣu mahīpate .
tvāṃ svadharmādvicalitaṃ ko'paraḥ sthāpayiṣyati.
66. calataḥ sthāpayasi anyān svadharmeṣu mahīpate tvām
svadharmāt vicalitam kaḥ aparaḥ sthāpayiṣyati
66. O King, you establish others, those who are unsteady, in their own proper constitution (dharma). If you yourself deviate from your own constitution (dharma), who else will establish you?
मार्कण्डेय उवाच ।
विलक्ष्यः स महीपाल इत्युक्तस्तेन धीमता ।
तथेत्युक्त्वा च पप्रच्छ हृतां पत्नीं द्विजन्मनः ॥६७॥
67. mārkaṇḍeya uvāca .
vilakṣyaḥ sa mahīpāla ityuktastena dhīmatā .
tathetyuktvā ca papraccha hṛtāṃ patnīṃ dvijanmanaḥ.
67. mārkaṇḍeya uvāca vilakṣyaḥ saḥ mahīpālaḥ iti uktaḥ tena
dhīmatā tathā iti uktvā ca papraccha hṛtām patnīm dvijanmanaḥ
67. Mārkaṇḍeya said: 'That king is indeed blameworthy,' having been thus addressed by the wise one. And having replied, 'So be it,' he then inquired about the Brahmin's (dvijanman) abducted wife.
भगवन् केन नीता सा पत्नी विप्रस्य कुत्र वा ।
अतीतानागतं वेत्ति जगत्यवितथं भवान् ॥६८॥
68. bhagavan kena nītā sā patnī viprasya kutra vā .
atītānāgataṃ vetti jagatyavitathaṃ bhavān.
68. bhagavan kena nītā sā patnī viprasya kutra vā
atītānāgatam vetti jagati avitatham bhavān
68. O Venerable one (bhagavan), by whom was that Brahmin's wife taken, and where? For you truly know the past and the future in this world.
ऋषिरुवाच ।
तां जहाराद्रितनयो बलाको नाम राक्षसः ।
द्रक्ष्यसे चाद्य तां भूप उत्पलावतके वने ॥६९॥
69. ṛṣiruvāca .
tāṃ jahārādritanayo balāko nāma rākṣasaḥ .
drakṣyase cādya tāṃ bhūpa utpalāvatake vane.
69. ṛṣiḥ uvāca tām jahāra adritanayaḥ balākaḥ nāma
rākṣasaḥ drakṣyase ca adya tām bhūpa utpalāvatake vane
69. The sage said: 'A demon (rāṣkasa) named Balāka, the son of the mountain, abducted her. O King (bhūpa), you will see her today in the Utpalāvataka forest.'
गच्छ संयोजयाशु त्वं भार्यया हि द्विजात्तमम् ।
मा पापास्पदतां यातु त्वमिवासौ दिने दिने ॥७०॥
70. gaccha saṃyojayāśu tvaṃ bhāryayā hi dvijāttamam .
mā pāpāspadatāṃ yātu tvamivāsau dine dine.
70. gaccha saṃyojaya āśu tvam bhāryayā hi dvijāttamam
mā pāpāspadatām yātu tvam iva asau dine dine
70. Go quickly and indeed unite that excellent Brahmin with his wife. May he not descend into sinfulness day by day, just as you have.

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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 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 (current chapter) 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