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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-76

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मार्कण्डेय उवाच ।
इत्येतत् कथितं तुभ्यं पञ्च मन्वन्तरं तव ।
चाक्षुषस्य मनोः षष्ठं श्रूयतामिदमन्तरम् ॥१॥
1. mārkaṇḍeya uvāca .
ityetat kathitaṃ tubhyaṃ pañca manvantaraṃ tava .
cākṣuṣasya manoḥ ṣaṣṭhaṃ śrūyatāmidamantaram.
1. mārkaṇḍeyaḥ uvāca iti etat kathitam tubhyam pañca manvantaram
tava cākṣuṣasya manoḥ ṣaṣṭham śrūyatām idam antaram
1. Mārkaṇḍeya said: Thus, these five Manvantaras have been recounted to you. Now, let this sixth interval (antarām), that of Manu Cākṣuṣa, be heard.
अन्यजन्मनि जातोऽसौ चक्षुषः परमेष्ठिनः ।
चाक्षुषत्वमतस्तस्य जन्मन्यस्मिन्नपि द्विज ॥२॥
2. anyajanmani jāto'sau cakṣuṣaḥ parameṣṭhinaḥ .
cākṣuṣatvamatastasya janmanyasminnapi dvija.
2. anyajanmani jātaḥ asau cakṣuṣaḥ parameṣṭhinaḥ
cākṣuṣatvam ataḥ tasya janmani asmin api dvija
2. In a previous life, this one (Manu) was born from Cākṣuṣa Parameṣṭhin. Therefore, O twice-born (dvija), he is known as Cākṣuṣa (Cākṣuṣatva) even in this present birth.
जातं माता निजोत्सङ्गे स्थितमुल्लाप्य तं पुनः ।
परिष्वजति हार्देन पुनरुल्लापयत्यथ ॥३॥
3. jātaṃ mātā nijotsaṅge sthitamullāpya taṃ punaḥ .
pariṣvajati hārdena punarullāpayatyatha.
3. jātam mātā nija utsange sthitam ullāpya tam
punaḥ pariṣvajati hārdena punar ullāpayati atha
3. The mother, having placed her newborn (jātam) in her own lap (nijotsaṅge) and having coaxed him, embraces him with affection (hārdena) and then coaxes him again.
जातिस्मरः स जातो वै मातुरुत्सङ्गमास्थितः ।
जहास तं तदा माता संक्रुद्धा वाक्यमब्रवीत् ॥४॥
4. jātismaraḥ sa jāto vai māturutsaṅgamāsthitaḥ .
jahāsa taṃ tadā mātā saṃkruddhā vākyamabravīt.
4. jātismaraḥ saḥ jātaḥ vai mātuḥ utsaṅgam āsthitaḥ
jahāsa tam tadā mātā saṃkruddhā vākyam abravīt
4. A child who remembered his past lives (jātismara) was born and placed on his mother's lap. He laughed, and his mother, enraged at this, then spoke to him.
भीतास्मि किमिदं वत्स हासो यद्वदने तव ।
अकालबोधः सञ्जातः कच्चित् पश्यसि शोभनम् ॥५॥
5. bhītāsmi kimidaṃ vatsa hāso yadvadane tava .
akālabodhaḥ sañjātaḥ kaccit paśyasi śobhanam.
5. bhītā asmi kim idam vatsa hāsaḥ yat vadane tava
akālabodhaḥ sañjātaḥ kaccit paśyasi śobhanam
5. I am frightened, my child, what is this laughter on your face? Has an untimely awareness arisen? Do you perhaps see something auspicious?
पुत्र उवाच ।
मामत्तुमिच्छति पुरो मार्जारी किम न पश्यसि ।
अन्तर्धानगता चेयं द्वितीया जातहारिणी ॥६॥
6. putra uvāca .
māmattumicchati puro mārjārī kima na paśyasi .
antardhānagatā ceyaṃ dvitīyā jātahāriṇī.
6. putraḥ uvāca mām attum icchati puraḥ mārjārī kim na
paśyasi antardhānagatā ca iyam dvitīyā jātahāriṇī
6. The son said, "Mother, why do you not see the cat in front that wants to eat me? And there is also this second one, a child-stealing demoness, who has vanished."
पुत्रप्रीत्या च भवती सहार्दा मामवेक्षती ।
उल्लाप्योल्लाप्य बहुशः परिष्वजति मां यतः ॥७॥
7. putraprītyā ca bhavatī sahārdā māmavekṣatī .
ullāpyollāpya bahuśaḥ pariṣvajati māṃ yataḥ.
7. putraprītyā ca bhavatī sahārdā mām avekṣatī
ullāpya ullāpya bahuśaḥ pariṣvajati mām yataḥ
7. And because, Mother, filled with love for your son, you gaze upon me with affection, and repeatedly caressing me, you embrace me many times.
उद्भूतपुलका स्नेहसम्भवास्त्राविलेक्षणा ।
ततो ममागतो हासः शृणु चाप्यत्र कारणम् ॥८॥
8. udbhūtapulakā snehasambhavāstrāvilekṣaṇā .
tato mamāgato hāsaḥ śṛṇu cāpyatra kāraṇam.
8. udbhūtapulakā snehasambhavāsrāvilekṣaṇā tataḥ
mama āgataḥ hāsaḥ śṛṇu ca api atra kāraṇam
8. My hairs stood on end, and my eyes became agitated with tears born of affection. Then, laughter arose in me. Now listen to the reason for this.
स्वार्थे प्रसक्ता मार्जारी प्रसक्तं मामवेक्षते ।
तथान्तर्धानगा चैव द्वितीया जातहारिणी ॥९॥
9. svārthe prasaktā mārjārī prasaktaṃ māmavekṣate .
tathāntardhānagā caiva dvitīyā jātahāriṇī.
9. svārthe prasaktā mārjārī prasaktam mām avekṣate
tathā antardhānagā ca eva dvitīyā jātahāriṇī
9. The cat, intent on its own interest, watches me, who am also absorbed [in my own concerns]. And likewise, the second one, who disappears after stealing offspring (jātahāriṇī).
स्वार्थाय स्निग्धहृदया यथैवैते ममोपरि ।
प्रवृत्ते स्वार्थमास्थाय तथैव प्रतिभासि मे ॥१०॥
10. svārthāya snigdhahṛdayā yathaivaite mamopari .
pravṛtte svārthamāsthāya tathaiva pratibhāsi me.
10. svārthāya snigdhahṛdayā yathā eva ete mama upari
pravṛtte svārtham āsthāya tathā eva pratibhāsi me
10. Just as these two [cats], with affectionate hearts, are devoted to their own interests concerning me, and act solely for their own benefit, so too do you appear to me.
किन्तु मदुपभोगाय मार्जारी जातहारिणी ।
त्वन्तु क्रमेणोपभोग्यं मत्तः फलमभीप्ससि ॥११॥
11. kintu madupabhogāya mārjārī jātahāriṇī .
tvantu krameṇopabhogyaṃ mattaḥ phalamabhīpsasi.
11. kintu mat upabhogāya mārjārī jātahāriṇī tvam
tu krameṇa upabhogyam mattaḥ phalam abhīpsasi
11. But the cat, the stealer of offspring (jātahāriṇī), is for my immediate use/enjoyment. You, however, desire a result from me that is to be enjoyed gradually.
न मां जानासि कोऽप्येष न चैवापकृतं मया ।
सङ्गतं नातिकालीनं पञ्चसप्तदिनात्मकम् ॥१२॥
12. na māṃ jānāsi ko'pyeṣa na caivāpakṛtaṃ mayā .
saṅgataṃ nātikālīnaṃ pañcasaptadinātmakam.
12. na mām jānāsi kaḥ api eṣaḥ na ca eva apakṛtam
mayā saṅgatam na atikālīnam pañcasaptadinātmakam
12. You do not know who I am, nor have I done you any harm. Our association is not very old, perhaps only five or seven days long.
तथापि स्त्रिह्यसे सास्त्रा परिष्वजसि चाप्यति ।
तातेति वत्स भद्रेति निर्व्यलीकं ब्रवीषि माम् ॥१३॥
13. tathāpi strihyase sāstrā pariṣvajasi cāpyati .
tāteti vatsa bhadreti nirvyalīkaṃ bravīṣi mām.
13. tathā api strihyase sāstrā pariṣvajasi ca api ati
tāta iti vatsa bhadra iti nirvyalīkam bravīṣi mām
13. Even so, you show affection (strihyase) with tears, and you embrace me excessively. You address me sincerely, saying 'O dear one,' 'O child,' 'O auspicious one.'
मातोवाच ।
न त्वाहमुपकारार्थं वत्स प्रीत्या परिष्वजे ।
न चेदेतद्भवत्प्रीत्यै परित्यक्तास्म्यहं त्वया ॥१४॥
14. mātovāca .
na tvāhamupakārārthaṃ vatsa prītyā pariṣvaje .
na cedetadbhavatprītyai parityaktāsmyahaṃ tvayā.
14. mātā uvāca na tvā aham upakāra artham vatsa prītyā pariṣvaje
na cet etat bhavat prītyai parityaktā asmi aham tvayā
14. The mother said: 'O child, I embrace you with affection (prīti), not for any personal benefit. If this (affection) is not for your pleasure (prīti), then it means I am abandoned by you.'
स्वार्थो मया परित्यक्तो यस्त्वत्तो मे भविष्यति ।
इत्युक्त्वा सा तमुत्सृज्य निष्क्रान्ता सूतिकागृहात् ॥१५॥
15. svārtho mayā parityakto yastvatto me bhaviṣyati .
ityuktvā sā tamutsṛjya niṣkrāntā sūtikāgṛhāt.
15. sva arthaḥ mayā parityaktaḥ yaḥ tvattaḥ me bhaviṣyati
iti uktvā sā tam utsṛjya niṣkrāntā sūtikā gṛhāt
15. I have abandoned any personal gain (svārtha) that I might have derived from you. Having spoken thus, she left him and exited the lying-in room.
जडाङ्गबाह्यकरणं शुद्धान्तः करणात्मकम् ।
जहार तं परित्यक्तं सा तदा जातहारिणी ॥१६॥
16. jaḍāṅgabāhyakaraṇaṃ śuddhāntaḥ karaṇātmakam .
jahāra taṃ parityaktaṃ sā tadā jātahāriṇī.
16. jaḍāṅgabāhyakaraṇam śuddhāntaḥkaraṇātmakam
jahāra tam parityaktam sā tadā jātahāriṇī
16. She, the child-stealer (jātahāriṇī), then carried away that abandoned child who possessed inactive external senses and a pure inner being.
सा हृत्वा तं तदा बालं विक्रान्तस्य महीभृतः ।
प्रसूतपत्नीशयने न्यस्य तस्याददे सुतम् ॥१७॥
17. sā hṛtvā taṃ tadā bālaṃ vikrāntasya mahībhṛtaḥ .
prasūtapatnīśayane nyasya tasyādade sutam.
17. sā hṛtvā tam tadā bālam vikrāntasya mahībhṛtaḥ
prasūtapratnīśayane nyasya tasya ādade sutam
17. Having taken that child (from the previous verse), she then placed it in the bed of the powerful king's (mahībhṛt) wife, who had just given birth, and took the queen's son.
तमप्यन्यगृहे नीत्वा गृहीत्वा तस्य चात्मजम् ।
तृतीयं भक्षयामास सा क्रमाज्जातहारिणी ॥१८॥
18. tamapyanyagṛhe nītvā gṛhītvā tasya cātmajam .
tṛtīyaṃ bhakṣayāmāsa sā kramājjātahāriṇī.
18. tam api anyagṛhe nītvā gṛhītvā tasya ca ātmajam
tṛtīyam bhakṣayāmāsa sā kramāt jātahāriṇī
18. Having also taken him (the king's son from the previous verse) to another house, she, the child-stealer (jātahāriṇī), then seized his (the king's) third son and successively devoured him.
हृत्वा हृत्वा तृतीयन्तु भक्षयत्यतिनिर्घृणा ।
करोत्यनुदिनं सा नु परिवर्तन्तथान्ययोः ॥१९॥
19. hṛtvā hṛtvā tṛtīyantu bhakṣayatyatinirghṛṇā .
karotyanudinaṃ sā nu parivartantathānyayoḥ.
19. hṛtvā hṛtvā tṛtīyam tu bhakṣayati atinirghṛṇā
karoti anudinam sā nu parivartanam tathā anyayoḥ
19. The exceedingly cruel (atinirghṛṇā) one repeatedly takes and devours the third (child). Indeed, she daily performs a substitution with the other two.
विक्रान्तोऽपि ततस्तस्य सुतस्यैव महीपतिः ।
कारयामास संस्कारान् राजन्यस्य भवन्ति ये ॥२०॥
20. vikrānto'pi tatastasya sutasyaiva mahīpatiḥ .
kārayāmāsa saṃskārān rājanyasya bhavanti ye.
20. vikrāntaḥ api tataḥ tasya sutasya eva mahīpatiḥ
kārayāmāsa saṃskārān rājanyasya bhavanti ye
20. Despite his valor, the king then caused the prescribed rites (saṃskāra), which are appropriate for a kṣatriya, to be performed for that very son.
आनन्देति च नामास्य पिता चक्रे विधानतः ।
मुदा परमया युक्तो विक्रान्तः स नराधिपः ॥२१॥
21. ānandeti ca nāmāsya pitā cakre vidhānataḥ .
mudā paramayā yukto vikrāntaḥ sa narādhipaḥ.
21. ānanda iti ca nāma asya pitā cakre vidhānataḥ
mudā paramayā yuktaḥ vikrāntaḥ saḥ narādhipaḥ
21. His father, following the proper procedure, named him Ānanda. That valiant king was filled with the greatest joy.
कृतोपनयनं तन्तु गुरुराह कुमारकम् ।
जनन्याः प्रागुपस्थानं क्रियताञ्चाभिवादनम् ॥२२॥
22. kṛtopanayanaṃ tantu gururāha kumārakam .
jananyāḥ prāgupasthānaṃ kriyatāñcābhivādanam.
22. kṛtopanayanaṃ tam tu guruḥ āha kumārakam
jananyāḥ prāk upasthānaṃ kriyatām ca abhivādanam
22. To that boy, who had undergone the upanayana (initiation) ceremony, the guru (teacher) said: 'First, approach your mother and offer her salutations.'
स गुरोस्तद्वचः श्रुत्वा विहस्यैवमथाब्रवीत् ।
वन्द्या मे कतमा माता जननी पालनी नु किम् ॥२३॥
23. sa gurostadvacaḥ śrutvā vihasyaivamathābravīt .
vandyā me katamā mātā jananī pālanī nu kim.
23. saḥ guroḥ tat vacaḥ śrutvā vihasya evam atha
abravīt vandyā me katamā mātā jananī pālanī nu kim
23. He, having heard that instruction from the guru (teacher), then smiled and spoke: 'Which of my mothers is to be revered? Is it the one who gave birth, or the one who raised me?'
गुरुरुवाच ।
न त्वियं ते महाभाग जनयित्री रुथात्मजा ।
विक्रान्तस्याग्रमहिषी हैमिनी नाम नामतः ॥२४॥
24. gururuvāca .
na tviyaṃ te mahābhāga janayitrī ruthātmajā .
vikrāntasyāgramahiṣī haiminī nāma nāmataḥ.
24. guruḥ uvāca na tu iyam te mahābhāga janayitrī ruthā
ātmajā vikrāntasya agramahiṣī haiminī nāma nāmataḥ
24. The guru said, "O fortunate one, this is not your mother, the daughter of Ruthā. She is Haiminī by name, the chief queen of Vikrānta."
आनन्द उवाच ।
इयं जनित्री चैत्रस्य विशालग्रमवासिनः ।
विप्राग्र्यबोधपुत्रस्य योऽस्यां जातोऽन्यतो वचम् ॥२५॥
25. ānanda uvāca .
iyaṃ janitrī caitrasya viśālagramavāsinaḥ .
viprāgryabodhaputrasya yo'syāṃ jāto'nyato vacam.
25. ānandaḥ uvāca iyam janitrī caitrasya viśālagramavāsinaḥ
viprāgryabodhaputrasya yaḥ asyām jātaḥ anyataḥ vacam
25. Ānanda said, "This is the mother of Caitra, who dwells in Viśālagrama, the son of Viprāgryabodha. He was born from her; what you say is different."
गुरुरुवाच ।
कुतस्त्वं कथयानन्द चैत्रः को वा त्वयोच्यते ।
सङ्कटं महदाभाति क्व जातोऽत्र ब्रवीषि किम् ॥२६॥
26. gururuvāca .
kutastvaṃ kathayānanda caitraḥ ko vā tvayocyate .
saṅkaṭaṃ mahadābhāti kva jāto'tra bravīṣi kim.
26. guruḥ uvāca kutaḥ tvam kathaya ānanda caitraḥ kaḥ vā tvayā
ucyate saṅkaṭam mahat ābhāti kva jātaḥ atra bravīṣi kim
26. The guru said, "From where are you, Ānanda? Tell me. And who is this Caitra that you speak of? A great difficulty seems to be here. Where was he born? What are you saying here?"
आनन्द उवाच ।
जातोऽहमवनीन्द्रस्य क्षत्रियस्य गृहे द्विज ।
तत्पत्न्यां गिरिभद्रायामाददे जातहारिणी ॥२७॥
27. ānanda uvāca .
jāto'hamavanīndrasya kṣatriyasya gṛhe dvija .
tatpatnyāṃ giribhadrāyāmādade jātahāriṇī.
27. ānandaḥ uvāca jātaḥ aham avanīndrasya kṣatriyasya
gṛhe dvija tatpatnyām giribhadrāyām ādade jātahāriṇī
27. Ānanda said, "O Brahmin, I was born in the house of a Kṣatriya king, in his wife Giribhadrā. I was taken by a child-stealer (jātahāriṇī)."
तयात्र मुक्तो हैमिन्या गृहीत्वा च सुतञ्च सा ।
बोधस्य द्विजमुख्यस्य गृहे नीतवती पुनः ॥२८॥
28. tayātra mukto haiminyā gṛhītvā ca sutañca sā .
bodhasya dvijamukhyasya gṛhe nītavatī punaḥ.
28. tayā atra muktaḥ haiminyā gṛhītvā ca sutam ca
sā bodhasya dvijamukhyasya gṛhe nītavatī punaḥ
28. After the son was released here by Haiminī, she, having taken the son, again led him to the house of Bodha, the chief among the twice-born (dvija).
भक्षयामास च सुतं तस्य बोधद्विजन्मनः ।
स तत्र द्विजसंस्कारैः संस्कृतो हैमिनीसुतः ॥२९॥
29. bhakṣayāmāsa ca sutaṃ tasya bodhadvijanmanaḥ .
sa tatra dvijasaṃskāraiḥ saṃskṛto haiminīsutaḥ.
29. bhakṣayāmāsa ca sutam tasya bodhadvijanmanaḥ sa
tatra dvijasaṃskāraiḥ saṃskṛtaḥ haiminīsutaḥ
29. And he (Haiminī's son) ate the son of that Bodha, the twice-born (dvija). That Haiminī's son was then consecrated there by the sacred rites (saṃskāra) of the twice-born (dvija).
वयमत्र महाभाग संस्कृता गुरुणा त्वया ।
मया तव वचः कार्यमुपैमि कतमां गुरो ॥३०॥
30. vayamatra mahābhāga saṃskṛtā guruṇā tvayā .
mayā tava vacaḥ kāryamupaimi katamāṃ guro.
30. vayam atra mahābhāga saṃskṛtāḥ guruṇā tvayā
mayā tava vacaḥ kāryam upaimi katamām guro
30. O illustrious one, we have been purified by you, our teacher (guru), here. Your command (vacaḥ) must be carried out by me. O teacher (guru), which path should I follow?
गुरुरुवाच ।
अतीव गहनं वत्स सङ्कटं महदागतम् ।
न वेद्मि किञ्चिन्मोहेन भ्रमन्तीव हि बुद्धयः ॥३१॥
31. gururuvāca .
atīva gahanaṃ vatsa saṅkaṭaṃ mahadāgatam .
na vedmi kiñcinmohena bhramantīva hi buddhayaḥ.
31. guruḥ uvāca atīva gahanam vatsa saṅkaṭam mahat āgatam
na vedmi kiñcit mohena bhramantī iva hi buddhayaḥ
31. The teacher (guru) said: 'O child, a very profound and great crisis has arisen. I know nothing due to my delusion (moha), for indeed, my intellect seems to be bewildered and wandering.'
आनन्द उवाच ।
मोहस्यावसरः कोऽत्र जगत्येवं व्यवस्थिते ।
कः कस्य पुत्रो विप्रर्षे को वा कस्य नु बान्धवः ॥३२॥
32. ānanda uvāca .
mohasyāvasaraḥ ko'tra jagatyevaṃ vyavasthite .
kaḥ kasya putro viprarṣe ko vā kasya nu bāndhavaḥ.
32. ānandaḥ uvāca mohasya avasaraḥ kaḥ atra jagati evam
vyavasthite kaḥ kasya putraḥ viprarṣe kaḥ vā kasya nu bāndhavaḥ
32. Ānanda said: "What scope is there for delusion here, in a world so established? O brahmin sage, who is whose son, or indeed, who is whose relative?"
आरभ्य जन्मनो नॄणां सम्बन्धित्वमुपैति यः ।
अन्ये सम्बन्धिनो विप्र मृत्युना सन्निवर्तिताः ॥३३॥
33. ārabhya janmano nṝṇāṃ sambandhitvamupaiti yaḥ .
anye sambandhino vipra mṛtyunā sannivartitāḥ.
33. ārabhya janmanaḥ nṝṇām sambandhitvam upaiti yaḥ
anye sambandhinaḥ vipra mṛtyunā sannivartitāḥ
33. O brahmin, the relationship that a person attains from birth - all other such relatives are indeed removed by death.
अत्रापि जातस्य सतः सम्बन्धोयोऽस्य बान्धवैः ।
सोऽप्यस्तङ्गते देहे प्रयात्येषोऽखिलक्रमः ॥३४॥
34. atrāpi jātasya sataḥ sambandhoyo'sya bāndhavaiḥ .
so'pyastaṅgate dehe prayātyeṣo'khilakramaḥ.
34. atra api jātasya sataḥ sambandhaḥ yaḥ asya bāndhavaiḥ
saḥ api astamgate dehe prayāti eṣaḥ akhilakramaḥ
34. Furthermore, the relationship a born being has with relatives, that too departs when the body perishes. This is the entire process.
अतो ब्रवीमि संसारे वसतः को न बान्धवः ।
को वापि सततं बन्धुः किं वो विभ्राम्यते मतिः ॥३५॥
35. ato bravīmi saṃsāre vasataḥ ko na bāndhavaḥ .
ko vāpi satataṃ bandhuḥ kiṃ vo vibhrāmyate matiḥ.
35. ataḥ bravīmi saṃsāre vasataḥ kaḥ na bāndhavaḥ kaḥ
vā api satatam bandhuḥ kim vaḥ vibhrāmyate matiḥ
35. Therefore I say: For one living in the cycle of existence (saṃsāra), who is not a relative? And who is always a relative? Why, then, is your mind (mati) bewildered?
पितृद्वयं मया प्राप्तमस्मिन्नेव हि जन्मनि ।
मातृद्वयञ्च किञ्चित्रं यदन्यद् देहसम्भवे ॥३६॥
36. pitṛdvayaṃ mayā prāptamasminneva hi janmani .
mātṛdvayañca kiñcitraṃ yadanyad dehasambhave.
36. pitṛdvayam mayā prāptam asmin eva hi janmani
mātṛdvayam ca kim citram yat anyat dehasambhave
36. I have indeed obtained two fathers in this very life. And having two mothers - what a marvel! - considering whatever else may arise in the origin of a body.
सोऽहं तपः करिष्यामि त्वया यो ह्यस्य भूपतेः ।
विशालग्रामतः पुत्रश्चैत्र आनीयतामिह ॥३७॥
37. so'haṃ tapaḥ kariṣyāmi tvayā yo hyasya bhūpateḥ .
viśālagrāmataḥ putraścaitra ānīyatāmiha.
37. saḥ aham tapaḥ kariṣyāmi tvayā yaḥ hi asya bhūpateḥ
viśālagrāmataḥ putraḥ caitraḥ ānīyatām iha
37. Therefore, I will undertake spiritual austerity (tapas). That son, Caitra, who belongs to this king from Viśālagrāma, should be brought here by you.
मार्कण्डेय उवाच ।
ततः स विस्मितो राजा सभार्यः सह बन्धुभिः ।
तस्मान्निवर्त्य ममतामनुमेने वनाय तम् ॥३८॥
38. mārkaṇḍeya uvāca .
tataḥ sa vismito rājā sabhāryaḥ saha bandhubhiḥ .
tasmānnivartya mamatāmanumene vanāya tam.
38. mārkaṇḍeyaḥ uvāca tataḥ saḥ vismitaḥ rājā sabhāryaḥ saha
bandhubhiḥ tasmāt nivartya mamatām anumene vanāya tam
38. Mārkaṇḍeya said: Then that astonished king, along with his wife and relatives, renounced his possessiveness towards him and gave his permission for him to go to the forest.
चैत्रमानीय तनयं राज्ययोग्यं चकार सः ।
संमान्य ब्राह्मणं येन पुत्रबुद्ध्या स पालितः ॥३९॥
39. caitramānīya tanayaṃ rājyayogyaṃ cakāra saḥ .
saṃmānya brāhmaṇaṃ yena putrabuddhyā sa pālitaḥ.
39. caitram ānīya tanayam rājyayogyam cakāra saḥ
saṃmānya brāhmaṇam yena putrabuddhyā saḥ pālitaḥ
39. He (the king) brought his son Caitra and made him fit for kingship. He also honored the Brahmin who had reared him (Caitra) with paternal affection.
सोऽप्यानन्दस्तपस्तेपे बाल एव महावने ।
कर्मणां क्षुपणार्थाय विमुक्तेः परिपन्थिनाम् ॥४०॥
40. so'pyānandastapastepe bāla eva mahāvane .
karmaṇāṃ kṣupaṇārthāya vimukteḥ paripanthinām.
40. saḥ api ānandaḥ tapaḥ tepe bālaḥ eva mahāvane
karmaṇām kṣapaṇārthāya vimukteḥ paripanthinām
40. Even Ānanda, while still a boy, performed severe penance (tapas) in the great forest. This was for the purpose of eradicating those actions (karma) that obstruct liberation (mokṣa).
तपस्यन्तं ततस्तञ्च प्राह देवः प्रजापतिः ।
किमर्थं तप्यसे वत्स तपस्तीव्रं वदस्व तत् ॥४१॥
41. tapasyantaṃ tatastañca prāha devaḥ prajāpatiḥ .
kimarthaṃ tapyase vatsa tapastīvraṃ vadasva tat.
41. tapasyantam tataḥ tam ca prāha devaḥ prajāpatiḥ |
kimartham tapyase vatsa tapaḥ tīvram vadasva tat
41. Then the divine creator (Prajāpati) spoke to him while he was engaged in penance (tapas): 'My child, why do you perform such intense penance (tapas)? Tell me that.'
आनन्द उवाच ।
आत्मनः शुद्धिकामोऽहं करोमि भगवंस्तपः ।
बन्धाय मम कर्माणि यानि तत्क्षपणोन्मुखः ॥४२॥
42. ānanda uvāca .
ātmanaḥ śuddhikāmo'haṃ karomi bhagavaṃstapaḥ .
bandhāya mama karmāṇi yāni tatkṣapaṇonmukhaḥ.
42. ānandaḥ uvāca | ātmanaḥ śuddhikāmaḥ aham karomi bhagavan
tapaḥ | bandhāya mama karmāṇi yāni tatkṣapaṇonmukhaḥ
42. Ānanda replied: 'O venerable Lord, I undertake this penance (tapas) desiring the purification of my inner self (ātman). I am intent on eliminating those actions (karma) of mine that cause spiritual bondage.'
ब्रह्मोवाच ।
क्षीणाधिकारो भवति मुक्तियोग्यो न कर्मवान् ।
सत्त्वाधिकारवान् मुक्तिमवाप्स्यति ततो भवान् ॥४३॥
43. brahmovāca .
kṣīṇādhikāro bhavati muktiyogyo na karmavān .
sattvādhikāravān muktimavāpsyati tato bhavān.
43. brahmā uvāca | kṣīṇādhikāraḥ bhavati muktiyogyaḥ na
karmavān | sattvādhikāravān muktim avāpsyati tataḥ bhavān
43. Brahmā replied: 'One whose claim (to worldly existence) has diminished becomes fit for liberation (mokṣa), not one who is still bound by action (karma). Therefore, you, possessing the right disposition (sattvādhikāra), will attain liberation (mokṣa).'
भवता मनुना भाव्यं षष्ठेन व्रज तत् कुरु ।
अलन्ते तपसा तस्मिन् कृते मुक्तिमवाप्स्यसि ॥४४॥
44. bhavatā manunā bhāvyaṃ ṣaṣṭhena vraja tat kuru .
alante tapasā tasmin kṛte muktimavāpsyasi.
44. bhavatā manunā bhāvyaṃ ṣaṣṭhena vraja tat kuru
alam te tapasā tasmin kṛte muktim avāpsyasi
44. You are destined to become the sixth Manu. Go and perform that task. Enough of your austerity (tapas); once that is accomplished, you will attain final liberation (mokṣa).
मार्कण्डेय उवाच ।
इत्युक्तो ब्रह्मणा सोऽपि तथेत्युक्त्वा महामतिः ।
तत्कर्माभिमुखो यातस्तपसो विरराम ह ॥४५॥
45. mārkaṇḍeya uvāca .
ityukto brahmaṇā so'pi tathetyuktvā mahāmatiḥ .
tatkarmābhimukho yātastapaso virarāma ha.
45. mārkaṇḍeyaḥ uvāca iti uktaḥ brahmaṇā saḥ api tathā iti
uktvā mahāmatiḥ tatkarmābhimukhaḥ yātaḥ tapasasa virarāma ha
45. Markandeya said: Thus addressed by Brahma, that great-minded one, saying 'So be it,' went forth to undertake that task and indeed ceased from his austerity (tapas).
चाक्षुषेत्याह तं ब्रह्मा तपसो विनिवर्तयन् ।
पूर्वनाम्ना बभूवाथ प्रख्यातश्चाक्षुषो मनुः ॥४६॥
46. cākṣuṣetyāha taṃ brahmā tapaso vinivartayan .
pūrvanāmnā babhūvātha prakhyātaścākṣuṣo manuḥ.
46. cākṣuṣaḥ iti āha tam brahmā tapasasa vinivartayan
pūrvanāmnā babhūva atha prakhyātaḥ cākṣuṣaḥ manuḥ
46. Brahma addressed him as 'Chakshusha' to turn him away from his austerity (tapas). And so, by that former name, he became widely known as Chakshusha Manu.
उपयेमे विदर्भां स सुतामुग्रस्य भूभृतः ।
तस्याञ्चोत्पादयामास पुत्रान् प्रख्यातविक्रमान् ॥४७॥
47. upayeme vidarbhāṃ sa sutāmugrasya bhūbhṛtaḥ .
tasyāñcotpādayāmāsa putrān prakhyātavikramān.
47. upayeme vidarbhām sa sutām ugrasy bhūbhṛtaḥ
tasyām ca utpādayāmāsa putrān prakhyātavikramān
47. He married Vidarbhā, the daughter of King Ugra. And in her, he begot sons of renowned valor.
तस्य मन्वन्तरेशस्य येऽन्तरे त्रिदशा द्विज ।
ये चर्षयस्तथैवेन्द्रो ये सुताश्चास्य तान् शृणु ॥४८॥
48. tasya manvantareśasya ye'ntare tridaśā dvija .
ye carṣayastathaivendro ye sutāścāsya tān śṛṇu.
48. tasya manvantareśasya ye antare tridaśāḥ dvija | ye
ca ṛṣayaḥ tathā eva indraḥ ye sutāḥ ca asya tān śṛṇu
48. O twice-born (dvija), listen to the gods, the sages, and also Indra, along with his sons, who belong to the period of that lord of the Manvantara.
आप्या नाम सुरास्तत्र तेषामेकोऽष्टको गणः ।
प्रख्यातकर्मणां विप्र यज्ञे हव्यभुजामयम् ॥४९॥
49. āpyā nāma surāstatra teṣāmeko'ṣṭako gaṇaḥ .
prakhyātakarmaṇāṃ vipra yajñe havyabhujāmayam.
49. āpyā nāma surāḥ tatra teṣām ekaḥ aṣṭakaḥ gaṇaḥ
prakhyātakarmaṇām vipra yajñe havyabhujām ayam
49. vipra tatra āpyā nāma surāḥ teṣām ayam ekaḥ
aṣṭakaḥ gaṇaḥ prakhyātakarmaṇām havyabhujām yajñe
49. O Brāhmin, among the gods named Āpyā, there is this one group of eight, famed for their deeds, who consume the offerings in the Vedic ritual (yajña).
प्रख्यातबलवीर्याणां प्रभामण्डलदुर्दृशाम् ।
द्वितीयश्च प्रसूताख्यो देवानामष्टको गणः ॥५०॥
50. prakhyātabalavīryāṇāṃ prabhāmaṇḍaladurdṛśām .
dvitīyaśca prasūtākhyo devānāmaṣṭako gaṇaḥ.
50. prakhyātabalavīryāṇām prabhāmaṇḍaladurdaṛśām |
dvitīyaḥ ca prasūtākhyaḥ devānām aṣṭakaḥ gaṇaḥ
50. And there is a second group (gaṇa) of eight gods, named Prasūta, whose strength and valor are well-known, and who are difficult to perceive due to their brilliant aura.
तथैवाष्टक एवान्यो भव्याख्यो देवतागणः ।
चतुर्थश्च गणस्तत्र यूथगाख्यस्तथाष्टकः ॥५१॥
51. tathaivāṣṭaka evānyo bhavyākhyo devatāgaṇaḥ .
caturthaśca gaṇastatra yūthagākhyastathāṣṭakaḥ.
51. tathā eva aṣṭakaḥ eva anyaḥ bhavyākhyaḥ devatāgaṇaḥ
| caturthaḥ ca gaṇaḥ tatra yūthagākhyaḥ tathā aṣṭakaḥ
51. Likewise, there is another group of eight deities, named Bhavya. And there, a fourth group of eight, named Yūthaga.
लेखसंज्ञास्तथैवान्ये तत्र मन्वन्तरे द्विज ।
पञ्चमे च गणे देवास्तत्संज्ञा ह्यमृताशिनः ॥५२॥
52. lekhasaṃjñāstathaivānye tatra manvantare dvija .
pañcame ca gaṇe devāstatsaṃjñā hyamṛtāśinaḥ.
52. lekhasaṃjñāḥ tathā eva anye tatra manvantare dvija
pañcame ca gaṇe devāḥ tatsaṃjñāḥ hi amṛtāśinaḥ
52. O twice-born (dvija), in that manvantara, there were others known as Lekha. Indeed, these gods, bearing that name, were nectar-eaters and constituted the fifth group.
शतं क्रतूनामाहृत्य यस्तेषामधिपोऽभवत् ।
मनोजवस्तथैवेन्द्रः संख्यातो यज्ञभागभुक् ॥५३॥
53. śataṃ kratūnāmāhṛtya yasteṣāmadhipo'bhavat .
manojavastathaivendraḥ saṃkhyāto yajñabhāgabhuk.
53. śataṃ kratūnām āhṛtya yaḥ teṣām adhipaḥ abhavat
manojavāḥ tathā eva indraḥ saṃkhyātaḥ yajñabhāgabhuk
53. Having performed a hundred sacrifices (kratu), he who became their chief was Manojava. Similarly, he was counted as Indra, the recipient of shares from the Vedic rituals (yajña).
सुमेधा विरजाश्चैव हविष्मानुन्नतो मधुः ।
अतिनामा सहिष्णुश्च सप्तासन्निति चर्षयः ॥५४॥
54. sumedhā virajāścaiva haviṣmānunnato madhuḥ .
atināmā sahiṣṇuśca saptāsanniti carṣayaḥ.
54. sumedhā virajāḥ ca eva haviṣmān unnataḥ madhuḥ
atināmā sahiṣṇuḥ ca sapta āsan iti ca ṛṣayaḥ
54. Sumedhas, Virajas, Havishmān, Unnata, Madhu, Atināman, and Sahiṣṇu - these were the seven sages (ṛṣi).
ऊरु-पुरु-शतद्युम्नप्रमुखाः सुमहाबलाः ।
चाक्षुषस्य मनोः पुत्राः पृथिवीपतयोऽभवन् ॥५५॥
55. ūru-puru-śatadyumnapramukhāḥ sumahābalāḥ .
cākṣuṣasya manoḥ putrāḥ pṛthivīpatayo'bhavan.
55. ūrupuruśatadyumnapramukhāḥ sumahābalāḥ
cākṣuṣasya manoḥ putrāḥ pṛthivīpatayaḥ abhavan
55. The sons of Cākṣuṣa Manu, namely Uru, Puru, Śatadyumna, and other prominent, exceedingly mighty individuals, became rulers of the earth.
एतत्ते कथितं षष्ठं मया मन्वन्तरं द्विज ।
चाक्षुषस्य तथा जन्म चरितञ्च महात्मनः ॥५६॥
56. etatte kathitaṃ ṣaṣṭhaṃ mayā manvantaraṃ dvija .
cākṣuṣasya tathā janma caritañca mahātmanaḥ.
56. etat te kathitam ṣaṣṭham mayā manvantaram dvija
cākṣuṣasya tathā janma caritam ca mahātmanaḥ
56. O twice-born (dvija), I have thus recounted to you this sixth manvantara, along with the birth and deeds of the great-souled Cākṣuṣa.
साम्प्रतं वर्तते योऽयं नाम्ना वैवस्वतो मनुः ।
सप्तमीयेऽन्तरे तस्य देवाद्यास्तान् शृणुष्व मे ॥५७॥
57. sāmprataṃ vartate yo'yaṃ nāmnā vaivasvato manuḥ .
saptamīye'ntare tasya devādyāstān śṛṇuṣva me.
57. sāmpratam vartate yaḥ ayam nāmnā vaivasvataḥ manuḥ
saptamīye antare tasya devāḥ ādyāḥ tān śṛṇuṣva me
57. Now, listen to me about the gods and other beings in this seventh (manvantara) period, presided over by the one currently known as Manu Vaivasvata.
य इदं कीर्तयेद् धीमान् चाक्षुषस्यान्तरं भुवि ।
शृणुते च लभेत् पुत्रानारोग्यसुखसम्पदम् ॥५८॥
58. ya idaṃ kīrtayed dhīmān cākṣuṣasyāntaraṃ bhuvi .
śṛṇute ca labhet putrānārogyasukhasampadam.
58. yaḥ idam kīrtayet dhīmān cākṣuṣasya antaram
bhuvi śṛṇute ca labhet putrān ārogyasukhasampadam
58. That intelligent person who recounts this (account of) Cākṣuṣa's manvantara on earth, or hears it, will attain sons, good health, happiness, and wealth.

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