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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-98

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क्रौष्टकिरुवाच ।
भगवन्कथिता सम्यक्त्वया मन्वन्तरस्थितिः ।
क्रमाद्विस्तरतस्त्वत्तो मया चैवावधारिता ॥१॥
1. krauṣṭakiruvāca .
bhagavankathitā samyaktvayā manvantarasthitiḥ .
kramādvistaratastvatto mayā caivāvadhāritā.
1. krauṣṭakiḥ uvāca bhagavan kathitā samyak tvayā manvantarastitiḥ
kramāt vistaratas tvattaḥ mayā ca eva avadhāritā
1. Krauṣṭaki said: 'O revered one, you have properly described the duration of a Manvantara. I have indeed understood it from you in sequential detail.'
ब्रह्माद्यमखिलं वंशं भूभुजां द्विजसत्तम ।
श्रोतुं ममेच्छतः सम्यग्भगवन्प्रब्रवीहि मे ॥२॥
2. brahmādyamakhilaṃ vaṃśaṃ bhūbhujāṃ dvijasattama .
śrotuṃ mamecchataḥ samyagbhagavanprabravīhi me.
2. brahmādyam akhilam vaṃśam bhūbhujām dvijasattama
śrotum mama icchataḥ samyak bhagavan prabravīhi me
2. O best of brahmins, revered one, please narrate to me the entire lineage of kings, beginning with Brahmā, as I am eager to hear it completely.
मार्कण्डेय उवाच ।
शृणु वत्स नृपाणां त्वमशेषाणां समुद्भवम् ।
चरितं च जगन्मूलमादौ कृत्वा प्रजापतितम् ॥३॥
3. mārkaṇḍeya uvāca .
śṛṇu vatsa nṛpāṇāṃ tvamaśeṣāṇāṃ samudbhavam .
caritaṃ ca jaganmūlamādau kṛtvā prajāpatitam.
3. mārkaṇḍeya uvāca śṛṇu vatsa nṛpāṇām tvam aśeṣāṇām
samudbhavam caritam ca jagat mūlam ādau kṛtvā prajāpatitam
3. Mārkaṇḍeya said: Listen, dear son, to the origin of all kings and their deeds, starting with Prajāpati, who is the root of the world.
अयं हि वंशो भूपालैरनेकक्रतुकर्तृभिः ।
संग्रामजिद्भिर्धर्मज्ञैः शतसंख्यैरलंकृतः ॥४॥
4. ayaṃ hi vaṃśo bhūpālairanekakratukartṛbhiḥ .
saṃgrāmajidbhirdharmajñaiḥ śatasaṃkhyairalaṃkṛtaḥ.
4. ayam hi vaṃśaḥ bhūpālaiḥ anekakratukartṛbhiḥ
saṅgrāmajidbhiḥ dharmajñaiḥ śatasaṃkhyaiḥ alaṃkṛtaḥ
4. Indeed, this lineage is adorned by hundreds of kings who performed many sacrifices, were victorious in battle, and understood natural law (dharma).
श्रुत्वा चैषां नरेन्द्राणां चरितानि महात्मनाम् ।
उत्पत्तयश्च पुरुषः सर्वपापैः प्रमुच्यते ॥५॥
5. śrutvā caiṣāṃ narendrāṇāṃ caritāni mahātmanām .
utpattayaśca puruṣaḥ sarvapāpaiḥ pramucyate.
5. śrutvā ca eṣām narendrāṇām caritāni mahātmanām
utpattayaḥ ca puruṣaḥ sarvapāpaiḥ pramucyate
5. And having heard the deeds and origins of these great-souled kings, a person (puruṣa) is freed from all sins.
मनुर्यत्र तथेक्ष्वाकुरनरण्यो भगीरथः ।
अन्ये च शतशो भूपाः सम्यक्पालितभूमयः ॥६॥
6. manuryatra tathekṣvākuranaraṇyo bhagīrathaḥ .
anye ca śataśo bhūpāḥ samyakpālitabhūmayaḥ.
6. manuḥ yatra tathā ikṣvākuḥ anaraṇyaḥ bhagīrathaḥ
anye ca śataśaḥ bhūpāḥ samyakpālitabhūmayaḥ
6. In that lineage were Manu, as well as Ikṣvāku, Anaraṇya, and Bhagīratha; and hundreds of other kings who perfectly governed their lands.
धर्मज्ञा यज्विनः शूराः परमार्थार्थवेदिनः ।
श्रुते तस्मिन्पुमान्वंशे पापौघाद्विप्रमुच्यते ॥७॥
7. dharmajñā yajvinaḥ śūrāḥ paramārthārthavedinaḥ .
śrute tasminpumānvaṃśe pāpaughādvipramucyate.
7. dharmajñāḥ yajvinaḥ śūrāḥ paramārthārthavedinaḥ
śrute tasmin pumān vaṃśe pāpa oghāt vipramucyate
7. When one hears about that lineage - whose members are knowers of natural law (dharma), performers of Vedic rituals (yajña), valorous, and understand the true meaning of the ultimate reality - that person becomes completely liberated from a multitude of sins.
तदयं श्रूयतां वंशो यतो वंशाः सहस्रशः ।
भिद्यन्ते मनुजेन्द्राणामवरोहा यथा वटात् ॥८॥
8. tadayaṃ śrūyatāṃ vaṃśo yato vaṃśāḥ sahasraśaḥ .
bhidyante manujendrāṇāmavarohā yathā vaṭāt.
8. tat ayam śrūyatām vaṃśaḥ yataḥ vaṃśāḥ sahasraśaḥ
bhidyante manujendrāṇām avarohāḥ yathā vaṭāt
8. Therefore, let this lineage be heard, from which thousands of royal lineages branch off, just as aerial roots descend from a banyan tree.
ब्रह्मा प्रजापतिः पूर्वं सिसृक्षुर्विविधाः प्रजाः ।
अङ्गुष्ठाद्दक्षिणाद्दक्षमसृजद्द्विजसत्तम ॥९॥
9. brahmā prajāpatiḥ pūrvaṃ sisṛkṣurvividhāḥ prajāḥ .
aṅguṣṭhāddakṣiṇāddakṣamasṛjaddvijasattama.
9. brahmā prajāpatiḥ pūrvam sisṛkṣuḥ vividhāḥ prajāḥ
aṅguṣṭhāt dakṣiṇāt dakṣam asṛjat dvijasattama
9. O best among the twice-born (dvija), formerly, Brahmā, the lord of creatures, wishing to create various beings, created Dakṣa from his right thumb.
वामाङ्गुष्ठाच्च तत्पत्नीं जगत्सूतिकरो विभुः ।
ससर्ज भगवान्ब्रह्मा जगतां कारणं परम् ॥१०॥
10. vāmāṅguṣṭhācca tatpatnīṃ jagatsūtikaro vibhuḥ .
sasarja bhagavānbrahmā jagatāṃ kāraṇaṃ param.
10. vāmāṅguṣṭhāt ca tatpatnīm jagatsūtikaraḥ vibhuḥ
sasarja bhagavān brahmā jagatām kāraṇam param
10. And from his left thumb, the all-pervading (vibhu) and divine (bhagavān) Brahmā, the progenitor of the world and the supreme cause of all beings (jagat), created his wife.
अदितिस्तस्य दक्षस्य कन्याजायत शोभना ।
तस्यां च कश्यपो देवं मार्तण्डं समजीजनत् ॥११॥
11. aditistasya dakṣasya kanyājāyata śobhanā .
tasyāṃ ca kaśyapo devaṃ mārtaṇḍaṃ samajījanat.
11. Aditiḥ tasya Dakṣasya kanyā ajāyata śobhanā
tasyām ca Kaśyapaḥ devam Mārtaṇḍam samajījanat
11. Aditi, the beautiful daughter of Dakṣa, was born. And in her, Kaśyapa begot the radiant god Mārtaṇḍa.
ब्रह्मा स्वरूपं जगतामशेषाणां वरप्रदम् ।
आदिमध्यान्तभूतं च सर्गस्थित्यन्तकर्मसु ॥१२॥
12. brahmā svarūpaṃ jagatāmaśeṣāṇāṃ varapradam .
ādimadhyāntabhūtaṃ ca sargasthityantakarmasu.
12. Brahmā svarūpam jagatām aśeṣāṇām varapradam
ādimadhyāntabhūtam ca sargasthityantakarmasu
12. Brahmā is the very form of all worlds, the bestower of boons, and He is the one who manifests as the beginning, middle, and end in the actions of creation, maintenance, and dissolution.
यतोऽखिलमिदं यस्मिन्नशेषं च स्थितां द्विज ।
यत्स्वरूपं जगच्चेदं सदेवासुरमानुषम् ॥१३॥
13. yato'khilamidaṃ yasminnaśeṣaṃ ca sthitāṃ dvija .
yatsvarūpaṃ jagaccedaṃ sadevāsuramānuṣam.
13. yataḥ akhilam idam yasmin aśeṣam ca sthitam dvija
yat svarūpam jagat ca idam sadevasuramānuṣam
13. O twice-born (dvija)! From whom this entire universe originates and in whom everything completely resides, and whose very form this world is, encompassing gods, asuras, and humans.
यः सर्वभूतः सर्वात्मा परमात्मा सनातनः ।
अदित्यामभवद्भास्वान्पूर्वमाराधितस्तया ॥१४॥
14. yaḥ sarvabhūtaḥ sarvātmā paramātmā sanātanaḥ .
adityāmabhavadbhāsvānpūrvamārādhitastayā.
14. yaḥ sarvabhūtaḥ sarvātmā paramātmā sanātanaḥ
Adityām abhavat bhāsvān pūrvam ārādhitaḥ tayā
14. He who is all beings (sarvabhūta), the Self of all (sarvātmā), the eternal Supreme Self (paramātman), that radiant one (Bhāsvān) was born in Aditi, having been worshipped by her previously.
क्रौष्टकिरुवाच ।
भगवञ्छ्रोतुमिच्छामि यत्स्वरूपं विवस्वतः ।
यत्कारणं चादिदेवः सोऽभवत्कश्यपात्मजः ॥१५॥
15. krauṣṭakiruvāca .
bhagavañchrotumicchāmi yatsvarūpaṃ vivasvataḥ .
yatkāraṇaṃ cādidevaḥ so'bhavatkaśyapātmajaḥ.
15. krauṣṭakiḥ uvāca bhagavan śrotum icchāmi yat svarūpam
vivasvataḥ yat kāraṇam ca ādidevaḥ saḥ abhavat kaśyapātmajaḥ
15. Krauṣṭaki said: "O venerable one, I wish to hear about the true nature of Vivasvat (the Sun god), and the reason why that primeval deity became the son of Kaśyapa."
यथा चाराधितो देव्या सोऽदित्या कश्यपेन च ।
आराधितेन चोक्तं यत्तेन देवेन भास्वता ॥१६॥
16. yathā cārādhito devyā so'dityā kaśyapena ca .
ārādhitena coktaṃ yattena devena bhāsvatā.
16. yathā ca ārādhitaḥ devyā saḥ adityā kaśyapena
ca ārādhitena ca uktam yat tena devena bhāsvatā
16. "And how he was propitiated by the goddess Aditi and by Kaśyapa, and what was then declared by that radiant deity (Vivasvat) after he had been worshipped."
प्रभावं चावतीर्णस्य यथावन्मुनिसत्तम ।
भवता कथितं सम्यक्छ्रोतुमिच्छाम्यशेषतः ॥१७॥
17. prabhāvaṃ cāvatīrṇasya yathāvanmunisattama .
bhavatā kathitaṃ samyakchrotumicchāmyaśeṣataḥ.
17. prabhāvam ca avatīrṇasya yathāvat munisattama
bhavatā kathitam samyak śrotum icchāmi aśeṣataḥ
17. "And, O best of sages, I wish to hear completely and thoroughly (about) the glory of the incarnated one (Vivasvat), as it should be properly narrated by you."
मार्कण्डेय उवाच ।
विस्पष्टा परमा विद्या ज्योतिर्भा शाश्वती स्फुटा ।
कैवल्यं ज्ञानमाविर्भूः प्राकाम्यं संविदेव च ॥१८॥
18. mārkaṇḍeya uvāca .
vispaṣṭā paramā vidyā jyotirbhā śāśvatī sphuṭā .
kaivalyaṃ jñānamāvirbhūḥ prākāmyaṃ saṃvideva ca.
18. mārkaṇḍeyaḥ uvāca vispaṣṭā paramā vidyā jyotirbhā śāśvatī
sphuṭā kaivalyam jñānam āvirbhūḥ prākāmyam saṃvit eva ca
18. Mārkaṇḍeya said: "He is distinctly manifest, the supreme knowledge (vidyā), radiant, eternal, and clear. He is liberation (kaivalya), wisdom (jñāna), the self-manifested being (āvirbhūḥ), absolute freedom (prākāmya), and indeed, pure consciousness (saṃvit)."
बोधश्चावगतिश्चैव स्मृतिर्विज्ञानमेव च ।
इत्येतानीह रूपाणि तस्यारूपस्य भास्वतः ॥१९॥
19. bodhaścāvagatiścaiva smṛtirvijñānameva ca .
ityetānīha rūpāṇi tasyārūpasya bhāsvataḥ.
19. bodhaḥ ca avagatiḥ ca eva smṛtiḥ vijñānam eva ca
iti etāni iha rūpāṇi tasya arūpasya bhāsvataḥ
19. Knowledge (bodha), understanding (avagati), memory (smṛti), and indeed, discerning wisdom (vijñāna) - these are the manifestations here of that effulgent one who is fundamentally formless.
श्रूयतां च महाभाग विस्तराद्वदतो मम ।
यत्सृष्टवानसि रवेराविर्भावो यथाभवत् ॥२०॥
20. śrūyatāṃ ca mahābhāga vistarādvadato mama .
yatsṛṣṭavānasi raverāvirbhāvo yathābhavat.
20. śrūyatām ca mahābhāga vistarāt vadataḥ mama
yat sṛṣṭavān asi raveḥ āvirbhāvaḥ yathā abhavat
20. And listen, O exalted one (mahābhāga), to me as I explain in detail how the manifestation of the sun (ravi), which you brought into existence, came about.
निष्प्रभेऽस्मिन्निरालोके सर्वतस्तमसावृते ।
बृहदण्डमभूदेकमक्षरं कारणं परम् ॥२१॥
21. niṣprabhe'sminnirāloke sarvatastamasāvṛte .
bṛhadaṇḍamabhūdekamakṣaraṃ kāraṇaṃ param.
21. niṣprabhe asmin nirāloke sarvataḥ tamasā āvṛte
bṛhat aṇḍam abhūt ekam akṣaram kāraṇam param
21. When this (universe) was devoid of radiance (niṣprabha), without light (nirāloka), and completely shrouded by darkness (tamasa), a single great cosmic egg (bṛhadaṇḍa) came into existence, which was the imperishable (akṣara) and supreme (param) cause (kāraṇa).
तद्बिभेद तदन्तःस्थो भगवान्प्रपितामहः ।
पद्मयोनिः स्वयं ब्रह्मा यः स्रष्टा जगतां प्रभुः ॥२२॥
22. tadbibheda tadantaḥstho bhagavānprapitāmahaḥ .
padmayoniḥ svayaṃ brahmā yaḥ sraṣṭā jagatāṃ prabhuḥ.
22. tat bibheda tat antaḥsthaḥ bhagavān prapitāmahaḥ
padmayoniḥ svayam brahmā yaḥ sraṣṭā jagatām prabhuḥ
22. The divine (bhagavān) great-grandfather (prapitāmaha) himself, Brahma (brahmā), who was situated within that (egg), and who is lotus-born (padmayoni), the creator (sraṣṭā) and lord (prabhu) of the worlds, split it open.
तन्मुखादोमिति महानभूच्छब्दो महामुने ।
ततो भूस्तु भुवस्तस्मात्ततश्च स्वरनन्तरम् ॥२३॥
23. tanmukhādomiti mahānabhūcchabdo mahāmune .
tato bhūstu bhuvastasmāttataśca svaranantaram.
23. tanmukhāt oṃ iti mahān abhūt śabdaḥ mahāmune tataḥ
bhūḥ tu bhuvaḥ tasmāt tataḥ ca svar anantaram
23. O great sage (mahāmune), from his mouth came the great sound (śabdaḥ) 'Om'. After that, 'Bhūḥ' appeared, then 'Bhuvaḥ' from that, and then 'Svar' immediately afterwards.
एता व्याहृतयस्तिस्रः स्वरूपं तद्विवस्वतः ।
ओमित्यस्मात्स्वरूपात्तु सूक्ष्मरूपं रवेः परम् ॥२४॥
24. etā vyāhṛtayastisraḥ svarūpaṃ tadvivasvataḥ .
omityasmātsvarūpāttu sūkṣmarūpaṃ raveḥ param.
24. etāḥ vyāhṛtayaḥ tisraḥ svarūpam tad vivasvataḥ
oṃ iti asmāt svarūpāt tu sūkṣmarūpam raveḥ param
24. These three sacred utterances (vyāhṛtayaḥ) are the very form of the sun-god Vivasvat. From this form, which is 'Om', there is a subtler form, superior to the sun (ravi).
ततो महरिति स्थूलं जनं स्थूलतरं ततः ।
ततस्तपस्ततः सत्यमिति मूर्त्तानि सप्तधा ॥२५॥
25. tato mahariti sthūlaṃ janaṃ sthūlataraṃ tataḥ .
tatastapastataḥ satyamiti mūrttāni saptadhā.
25. tataḥ mahas iti sthūlam janam sthūlataram tataḥ
tataḥ tapaḥ tataḥ satyam iti mūrtāni saptadhā
25. Then came 'Mahas', described as gross; after that, 'Jana', which is even grosser. Following that are 'Tapas' and then 'Satyam' – thus, these are the seven embodied forms (mūrtāni).
स्थितानि तस्य रूपाणि भवन्ति न भवन्ति च ।
स्वभावभावयोर्भावं यतो गच्छन्ति संशयम् ॥२६॥
26. sthitāni tasya rūpāṇi bhavanti na bhavanti ca .
svabhāvabhāvayorbhāvaṃ yato gacchanti saṃśayam.
26. sthitāni tasya rūpāṇi bhavanti na bhavanti ca
svabhāvabhāvayoḥ bhāvam yataḥ gacchanti saṃśayam
26. These forms of his exist and also do not exist. This is because they attain a state of uncertainty (saṃśayam) regarding the reality of their own intrinsic nature (svabhāva) and their manifestation (bhāva).
आद्यन्तं यत्परं सूक्ष्ममरूपं परमं स्थितम् ।
ओमित्युक्तं मया विप्र तत्परब्रह्म तद्वपुः ॥२७॥
27. ādyantaṃ yatparaṃ sūkṣmamarūpaṃ paramaṃ sthitam .
omityuktaṃ mayā vipra tatparabrahma tadvapuḥ.
27. ādyantam yat param sūkṣmam arūpam paramam sthitam
om iti uktam mayā vipra tat parabrahma tat vapuḥ
27. O Brahmin, that which exists supremely, subtly, formlessly, and as the highest reality, without beginning or end, and which I have called 'Om' - that is the supreme (parabrahma) itself, and that is its true nature.

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