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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-92

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मार्कण्डेय उवाच ।
रुचिः प्रजापतिः पूर्वं निर्ममो निरहंकृतः ।
यत्रास्तमितशायी च चचार पृथिवीमिमाम् ॥१॥
1. mārkaṇḍeya uvāca .
ruciḥ prajāpatiḥ pūrvaṃ nirmamo nirahaṃkṛtaḥ .
yatrāstamitaśāyī ca cacāra pṛthivīmimām.
1. mārkaṇḍeyaḥ uvāca ruciḥ prajāpatiḥ pūrvam nirmamaḥ
nirahaṅkṛtaḥ yatra astamitaśāyī ca cacāra pṛthivīm imām
1. Mārkaṇḍeya said: Formerly, Prajāpati Ruci, free from possessiveness and without ego, wandered this earth, sleeping wherever the sun set.
अनग्निमनिकेतं तमेकाहारमनाश्रमम् ।
विमुक्तसङ्गं तं दृष्ट्वा प्रोचुस्तत्पितरो मुनिम् ॥२॥
2. anagnimaniketaṃ tamekāhāramanāśramam .
vimuktasaṅgaṃ taṃ dṛṣṭvā procustatpitaro munim.
2. anagnim aniketam tam ekāhāram anāśramam
vimuktasangam tam dṛṣṭvā procūḥ tatpitaraḥ munim
2. Having seen him - without a fire (for ritual), without a dwelling, eating only one meal a day, without an established stage of life (āśrama), and completely detached - his ancestors spoke to the sage.
पितर ऊचुः ।
वत्स कस्मात्त्वया पुण्यो न कृतो दारसंग्रहः ।
स्वर्गापवर्गहतुत्वाद्बन्धस्तेनानिशं विना ॥३॥
3. pitara ūcuḥ .
vatsa kasmāttvayā puṇyo na kṛto dārasaṃgrahaḥ .
svargāpavargahatutvādbandhastenāniśaṃ vinā.
3. pitaraḥ ūcuḥ vatsa kasmāt tvayā puṇyaḥ na kṛtaḥ
dārasaṅgrahaḥ svargāpavargahetutvāt bandhaḥ tena aniśam vinā
3. The ancestors said: "O son, why have you not performed the meritorious act of marriage? For it is the cause of heaven and final liberation (apavarga), and without it, there is no constant continuation of the family line."
गृही समस्तदेवानां पितॄणां च तथार्हणाम् ।
ऋषीणामतिथीनां च कुर्वंल्लोकानुपाश्नुते ॥४॥
4. gṛhī samastadevānāṃ pitṝṇāṃ ca tathārhaṇām .
ṛṣīṇāmatithīnāṃ ca kurvaṃllokānupāśnute.
4. gṛhī samastadevānām pitṝṇām ca tathā arhāṇām
ṛṣīṇām atithīnām ca kurvan lokān upāśnute
4. A householder, by performing duties for all the gods, ancestors (pitṝṇām), and similarly for the deserving sages and guests, attains the (heavenly) worlds.
स्वाहोच्चारणतो देवान्स्वधोच्चारणतः पितॄन् ।
विभजत्यन्नदानेन भूताद्यानतिथीनपि ॥५॥
5. svāhoccāraṇato devānsvadhoccāraṇataḥ pitṝn .
vibhajatyannadānena bhūtādyānatithīnapi.
5. svāhā uccāraṇataḥ devān svadhā uccāraṇataḥ pitṝn
vibhajati anna-dānena bhūtādyān atithīn api
5. He distributes to the gods by uttering 'svāhā', and to the ancestors (pitṝṇām) by uttering 'svadhā'. He also distributes by giving food to the primary beings (bhūtādyān) and guests.
स त्वं दैवादृणाद्बन्धं बन्धमस्मदृणादपि ।
अवाप्नोषि मनुष्यर्षिभूतेभ्यश्च दिनेदिने ॥६॥
6. sa tvaṃ daivādṛṇādbandhaṃ bandhamasmadṛṇādapi .
avāpnoṣi manuṣyarṣibhūtebhyaśca dinedine.
6. saḥ tvam daivāt ṛṇāt bandham bandham asmāt ṛṇāt
api avāpnoṣi manuṣya-ṛṣi-bhūtebhyaḥ ca dine dine
6. O sage among men (manuṣyarṣi), you thus incur debt (ṛṇa) and bondage (bandham) every day: from the gods, from humans, and from (all other) beings (bhūtebhyaḥ).
अनुत्पाद्य सुतान्देवानसन्तर्प्य पितॄंस्तथा ।
भूतादींश्च कथं मौढ्यात्सुगतिं गन्तुमिच्छसि ॥७॥
7. anutpādya sutāndevānasantarpya pitṝṃstathā .
bhūtādīṃśca kathaṃ mauḍhyātsugatiṃ gantumicchasi.
7. anutpādya sutān devān asantarpya pitṝn tathā
bhūta-ādīn ca katham mauḍhyāt sugatim gantum icchasi
7. How can you, out of foolishness (mauḍhyāt), desire to attain a good destination (sugatim) without having begotten sons, without having satisfied the gods, and similarly the ancestors (pitṝṇām) and (other) beings (bhūtādīn)?
क्लेशमेवैहिकं पुत्र मन्यामोऽत्र भवेत्तव ।
मृतस्य नरकं तद्वत्क्लेशमेवान्यजन्मनि ॥८॥
8. kleśamevaihikaṃ putra manyāmo'tra bhavettava .
mṛtasya narakaṃ tadvatkleśamevānyajanmani.
8. kleśam eva aihikam putra manyāmaḥ atra bhavet tava
mṛtasya narakam tadvat kleśam eva anyajanmani
8. O son, we consider that in this very life, you will experience only worldly suffering. Likewise, for one who has died, there is hell, and in another birth, there is indeed suffering.
रुचिरुवाच ।
परिग्रहोऽतिदुःखाय पापायाधोगतेस्तथा ।
भवत्यतो मया पूर्वं न कृतो दारसंग्रहः ॥९॥
9. ruciruvāca .
parigraho'tiduḥkhāya pāpāyādhogatestathā .
bhavatyato mayā pūrvaṃ na kṛto dārasaṃgrahaḥ.
9. ruciḥ uvāca parigrahaḥ atiduḥkhāya pāpāya adhogateḥ
tathā bhavati ataḥ mayā pūrvam na kṛtaḥ dārasaṃgrahaḥ
9. Ruci said: Acquiring (a wife) leads to great suffering, to sin, and likewise to degradation. Therefore, I previously did not undertake marriage.
आत्मनः संयमो योऽयं क्रियतेऽक्षनियन्त्रणात् ।
स मुक्तिहेतुर्न भवत्यासावपि परिग्रहात् ॥१०॥
10. ātmanaḥ saṃyamo yo'yaṃ kriyate'kṣaniyantraṇāt .
sa muktiheturna bhavatyāsāvapi parigrahāt.
10. ātmanaḥ saṃyamaḥ yaḥ ayam kriyate akṣaniyantraṇāt
saḥ muktihetuḥ na bhavati asau api parigrahāt
10. That self-control (ātman), which is performed through the restraint of the senses, does not become a cause for final liberation (mokṣa), even if it stems from attachment to possessions (parigraha).
प्रक्षाल्यतेऽनुदिवसं यदात्मा निष्परिग्रहैः ।
ममत्वपङ्कदिग्धोऽपि चित्ताम्भोभिर्वरं हि तत् ॥११॥
11. prakṣālyate'nudivasaṃ yadātmā niṣparigrahaiḥ .
mamatvapaṅkadigdho'pi cittāmbhobhirvaraṃ hi tat.
11. prakṣālyate anudivasam yadā ātmā niṣparigrahaiḥ
mamatvapaṅkadigdhaḥ api cittāmbhobhiḥ varam hi tat
11. When the self (ātman), even though smeared with the mud of possessiveness (mamatva), is cleansed daily by means of freedom from possessions (parigraha) and by the waters of consciousness (citta), that is indeed excellent.
अनेकभवसंभूतकर्मपङ्कांकितो बुधैः ।
आत्मा सद्वासनातोयैः प्रक्षाल्यो नियतेन्द्रियैः ॥१२॥
12. anekabhavasaṃbhūtakarmapaṅkāṃkito budhaiḥ .
ātmā sadvāsanātoyaiḥ prakṣālyo niyatendriyaiḥ.
12. anekabhava-saṃbhūta-karma-paṅka-aṅkitaḥ budhaiḥ
ātmā sat-vāsanā-toyaiḥ prakṣālyaḥ niyata-indriyaiḥ
12. The self (ātman), marked by the mud of past actions (karma) accumulated over many births, should be cleansed by the wise with controlled senses, using the waters of good innate tendencies.
पितर ऊचुः ।
युक्तं प्रक्षालनं कर्तुमात्मनो नियतेन्द्रियैः ।
किन्तु लेपाय मार्गोऽयं यत्र त्वं पुत्र वर्तसे ॥१३॥
13. pitara ūcuḥ .
yuktaṃ prakṣālanaṃ kartumātmano niyatendriyaiḥ .
kintu lepāya mārgo'yaṃ yatra tvaṃ putra vartase.
13. pitaraḥ ūcuḥ yuktam prakṣālanaṃ kartum ātmanaḥ niyata-indriyaiḥ
kintu lepāya mārgaḥ ayam yatra tvam putra vartase
13. The ancestors (pitṛs) said: "It is appropriate for the self (ātman) to be cleansed by those with controlled senses. But this path, son, where you are currently, leads to further defilement."
पञ्चर्णदीनैरशुभं नुद्यतेऽनभिसन्धितैः ।
फलैस्तथोपभोगैश्च पूर्वकर्मशुभाशुभैः ॥१४॥
14. pañcarṇadīnairaśubhaṃ nudyate'nabhisandhitaiḥ .
phalaistathopabhogaiśca pūrvakarmaśubhāśubhaiḥ.
14. pañca-ṛṇa-dīnaiḥ aśubham nudyate anabhisaṃdhitaiḥ
phalaiḥ tathā upabhogaiḥ ca pūrvakarma-śubha-aśubhaiḥ
14. The inauspicious (consequences), together with the burdens of the five debts, and the fruits and experiences (both auspicious and inauspicious) resulting from past actions (karma), are dispelled by performing deeds without attachment.
एवं न बन्धो भवति कुर्वतः कारणात्मकः ।
न च बन्धाय तत्कर्म भवत्यनभिसन्धितम् ॥१५॥
15. evaṃ na bandho bhavati kurvataḥ kāraṇātmakaḥ .
na ca bandhāya tatkarma bhavatyanabhisandhitam.
15. evam na bandhaḥ bhavati kurvataḥ kāraṇātmakaḥ na
ca bandhāya tat karma bhavati anabhisaṃdhitam
15. Thus, for one who acts, there is no bondage (bandha) that is of a causal nature. And that action (karma) which is performed without attachment does not result in bondage (bandha).
पूर्वकर्म कृतं भोगैः क्षीयतेऽहर्निशं तथा ।
सुखदुःखात्मकैर्वत्स पुण्यापुण्यात्मकैर्नृणाम् ॥१६॥
16. pūrvakarma kṛtaṃ bhogaiḥ kṣīyate'harniśaṃ tathā .
sukhaduḥkhātmakairvatsa puṇyāpuṇyātmakairnṛṇām.
16. pūrvakarma kṛtam bhogaiḥ kṣīyate aharniśam tathā
sukhaduḥkhātmakaiḥ vatsa puṇyāpuṇyātmakaiḥ nṛṇām
16. O dear one, previous actions (karma) performed by humans are thus diminished day and night through experiences that are inherently pleasant and painful, and inherently meritorious and demeritorious.
एवं प्रक्षाल्यते प्राज्ञैरात्मा बन्धाच्च रक्ष्यते ।
न त्वेवमविवेकेन पापपङ्केन लिप्यते ॥१७॥
17. evaṃ prakṣālyate prājñairātmā bandhācca rakṣyate .
na tvevamavivekena pāpapaṅkena lipyate.
17. evam prakṣālyate prājñaiḥ ātmā bandhāt ca
rakṣyate na tu evam avivekena pāpapaṅkena lipyate
17. In this way, the self (ātman) is cleansed by the wise and protected from bondage. But one is not similarly defiled by the mud of sin through lack of discrimination.
रुचिरुवाच ।
अविद्या पठ्यते वेदः कर्ममार्गः पितामहाः ।
तत्कथं कर्मणो मार्गे भवन्तो योजयन्ति माम् ॥१८॥
18. ruciruvāca .
avidyā paṭhyate vedaḥ karmamārgaḥ pitāmahāḥ .
tatkathaṃ karmaṇo mārge bhavanto yojayanti mām.
18. ruciḥ uvāca avidyā paṭhyate vedaḥ karmamārgaḥ pitāmahāḥ
tat katham karmaṇaḥ mārge bhavantaḥ yojayanti mām
18. Ruci said: 'O grandfathers, the Veda and the path of action (karma) are taught to be ignorance (avidyā). Therefore, how can you engage me in the path of action (karma)?'
पितर ऊचुः ।
अविद्या सत्यमेवैतत्कर्म नैतन्मृषावचः ।
किन्तु विद्या परिप्राप्तौ हेतु कर्म न संशयः ॥१९॥
19. pitara ūcuḥ .
avidyā satyamevaitatkarma naitanmṛṣāvacaḥ .
kintu vidyā pariprāptau hetu karma na saṃśayaḥ.
19. pitaraḥ ūcuḥ avidyā satyam eva etat karma na etat
mṛṣāvacah किन्तु विद्या परिप्राप्तौ हेतु कर्म न संशयः
19. The ancestors said: 'Indeed, it is true that this (path of) action (karma) is ignorance (avidyā); this is not a false statement. However, action (karma) is certainly the means for attaining knowledge; there is no doubt about it.'
विहिताकरणात्पुंभिरसद्भिः क्रियते तु यः ।
संयमो मुक्तये नासौ प्रत्युताऽधोगतिप्रदः ॥२०॥
20. vihitākaraṇātpuṃbhirasadbhiḥ kriyate tu yaḥ .
saṃyamo muktaye nāsau pratyutā'dhogatipradaḥ.
20. vihitākaraṇāt puṃbhiḥ asadbhiḥ kriyate tu yaḥ |
saṃyamaḥ muktaye na asau pratyuta adhogatipradaḥ
20. Indeed, the self-control (saṃyama) that is practiced by wicked men who neglect their prescribed duties (dharma) does not lead to final liberation (mokṣa); on the contrary, it causes degradation.
प्रक्षालयामीति भवान्वत्सात्मानं तु मन्यते ।
विहिताकरणोद्भूतैः पापैस्त्वं तु विलिप्यसे ॥२१॥
21. prakṣālayāmīti bhavānvatsātmānaṃ tu manyate .
vihitākaraṇodbhūtaiḥ pāpaistvaṃ tu vilipyase.
21. prakṣālayāmi iti bhavān vatsa ātmānaṃ tu manyate
| vihitākaraṇodbhūtaiḥ pāpaiḥ tvaṃ tu vilipyase
21. My dear child (vatsa), you think to yourself, 'I am purifying myself,' but in reality, you are being defiled by the sins (pāpa) that arise from the non-performance of your prescribed duties (dharma).
अविद्याप्युपकाराय विषवज्जायते नृणाम् ।
अनुष्ठिताभ्युपायेन बन्धायान्यायतो हि सा ॥२२॥
22. avidyāpyupakārāya viṣavajjāyate nṛṇām .
anuṣṭhitābhyupāyena bandhāyānyāyato hi sā.
22. avidyā api upakārāya viṣavat jāyate nṛṇām |
anuṣṭhitābhyupāyena bandhāyā anyāyataḥ hi sā
22. Even ignorance (avidyā), like poison, can become beneficial to people if utilized through appropriate means (dharma). But when approached unjustly, it certainly leads to bondage.
तस्माद्वत्स कुरुष्व त्वं विधिवद्दारसंग्रहम् ।
मां जन्म विफलं तेऽस्तु असम्प्राप्य तु लौकिकम् ॥२३॥
23. tasmādvatsa kuruṣva tvaṃ vidhivaddārasaṃgraham .
māṃ janma viphalaṃ te'stu asamprāpya tu laukikam.
23. tasmāt vatsa kuruṣva tvaṃ vidhivat dārasaṃgraham |
māṃ janma viphalaṃ te astu asamprāpya tu laukikam
23. Therefore, my child (vatsa), you should undertake marriage (dārasaṃgraha) according to the sacred law (dharma). Otherwise, by not achieving worldly life (laukikam), my existence will be fruitless for you.
रुचिरुवाच ।
वृद्धोऽहं साम्प्रतं को मे पितरः सम्प्रदास्यति ।
भार्यां तथा दरिद्रस्य दुष्करो दारसंग्रहः ॥२४॥
24. ruciruvāca .
vṛddho'haṃ sāmprataṃ ko me pitaraḥ sampradāsyati .
bhāryāṃ tathā daridrasya duṣkaro dārasaṃgrahaḥ.
24. ruciḥ uvāca vṛddhaḥ aham sāmpratam kaḥ me pitaraḥ
sampradāsyati bhāryām tathā daridrasya duṣkaraḥ dārasaṅgrahaḥ
24. Ruci said, "I am now old. Who will provide for my ancestors (pitṛ)? And for a poor man, acquiring a wife is difficult."
पितर ऊचुः ।
अस्माकं पतनं वत्स भवतश्चाप्यधोगतिः ।
नूनं भावि भवित्री च नाभिनन्दसि नो वचः ॥२५॥
25. pitara ūcuḥ .
asmākaṃ patanaṃ vatsa bhavataścāpyadhogatiḥ .
nūnaṃ bhāvi bhavitrī ca nābhinandasi no vacaḥ.
25. pitaraḥ ūcuḥ asmākam patanam vatsa bhavataḥ ca api
adhogatiḥ nūnam bhāvi bhavitrī ca na abhinandasi naḥ vacaḥ
25. The ancestors (pitṛ) said, "Our downfall, O son, and your own downward course (adhogati) are certainly destined to happen if you do not accept our counsel."
मार्कण्डेय उवाच ।
इत्युक्त्वा पितरस्तस्य पश्यतो मुनिसत्तम ।
बभूवुः सहसाऽदृश्या दीपा वाताहता इव ॥२६॥
26. mārkaṇḍeya uvāca .
ityuktvā pitarastasya paśyato munisattama .
babhūvuḥ sahasā'dṛśyā dīpā vātāhatā iva.
26. mārkaṇḍeyaḥ uvāca iti uktvā pitaraḥ tasya paśyataḥ
munisattama babhūvuḥ sahasā adṛśyāḥ dīpāḥ vātāhatāḥ iva
26. Mārkaṇḍeya said, "Having spoken thus, O best of sages, his ancestors (pitṛ), while he watched, suddenly became invisible, like lamps struck by the wind."

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