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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-99

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मार्कण्डेय उवाच ।
तस्मादण्डाद्विभिन्नात्तु ब्रह्मणोऽव्यक्तजन्मनः ।
ऋचो बभूवुः प्रथमं प्रथमाद्वदनान्मुने ॥१॥
1. mārkaṇḍeya uvāca .
tasmādaṇḍādvibhinnāttu brahmaṇo'vyaktajanmanaḥ .
ṛco babhūvuḥ prathamaṃ prathamādvadanānmune.
1. mārkaṇḍeya uvāca tasmāt aṇḍāt vibhinnāt tu brahmaṇaḥ
avyaktajanmanaḥ ṛcaḥ babhūvuḥ prathamam prathamāt vadanāt mune
1. Mārkaṇḍeya said: O sage, from that divided cosmic egg, and from Brahmā (brahman) - whose origin is unmanifested - the Ṛg verses (ṛc) first came forth from his first mouth.
जपापुष्पनिभाः सद्यस्तेजोरूपा ह्यसंहताः ।
पृथक्पृथग्विभिन्नाश्च रजोरूपवहास्ततः ॥२॥
2. japāpuṣpanibhāḥ sadyastejorūpā hyasaṃhatāḥ .
pṛthakpṛthagvibhinnāśca rajorūpavahāstataḥ.
2. japāpuṣpanibhāḥ sadyaḥ tejorūpāḥ hi asaṃhatāḥ
pṛthak pṛthak vibhinnāḥ ca rajorūpavahāḥ tataḥ
2. They immediately resembled hibiscus flowers, being indeed of the nature of light and unconsolidated. Then, they became individually distinct and composed of the form of rajas (rajas).
यजूंषि दक्षिणाद्वक्त्रादनिरुद्धानि कानिचित् ।
यादृग्वर्णं तथा वर्णान्यसंहतिधराणि च ॥३॥
3. yajūṃṣi dakṣiṇādvaktrādaniruddhāni kānicit .
yādṛgvarṇaṃ tathā varṇānyasaṃhatidharāṇi ca.
3. yajūṃṣi dakṣiṇāt vaktrāt aniruddhāni kānicit
yādṛgvarṇam tathā varṇāni asaṃhatidharāṇi ca
3. Some Yajus (yajus) verses, unrestrained, came from the southern mouth. They were of various colors, similarly diverse in hue, and possessed an unconsolidated nature.
पश्चिमं यद्विभोर्वक्त्रं ब्रह्मणः परमेष्ठिनः ।
आविर्भूतानि सामानि तत्तच्छन्दांसि तान्यथ ॥४॥
4. paścimaṃ yadvibhorvaktraṃ brahmaṇaḥ parameṣṭhinaḥ .
āvirbhūtāni sāmāni tattacchandāṃsi tānyatha.
4. paścimam yat vibhoḥ vaktram brahmaṇaḥ parameṣṭhinaḥ
āvirbhūtāni sāmāni tattat chandāṃsi tāni atha
4. From the western face of the all-pervading supreme creator (brahman) Brahmā, the Sāma verses and their respective Vedic meters manifested.
अथर्वणामशेषं च भृङ्गाञ्जनचयप्रभम् ।
यावद्धोरस्वरूपं तदाभिचारिकशान्तिकम् ॥५॥
5. atharvaṇāmaśeṣaṃ ca bhṛṅgāñjanacayaprabham .
yāvaddhorasvarūpaṃ tadābhicārikaśāntikam.
5. atharvaṇām aśeṣam ca bhṛṅgāñjanacayaprabham
yāvat ghorasvarūpam tat ābhicārikaśāntikam
5. And the entire Atharva Veda, possessing a luster like a heap of black bees or collyrium, encompasses both its dreadful aspects (related to sorcery) and its appeasing aspects (related to propitiatory rites).
उत्तरात्प्रकटीभूतं वदनात्तस्य वेधसः ।
सुखसत्त्वतमःप्रायं सौम्यासौम्यस्वरूपवत् ॥६॥
6. uttarātprakaṭībhūtaṃ vadanāttasya vedhasaḥ .
sukhasattvatamaḥprāyaṃ saumyāsaumyasvarūpavat.
6. uttarāt prakaṭībhūtam vadanāt tasya vedhasaḥ
sukhasattvatamaḥprāyam saumyāsaumyasvarūpavat
6. From the northern face of that creator (brahman) Brahmā, there manifested that which is predominantly characterized by pleasure, purity (sattva), and darkness (tamas), and which possesses both gentle and fierce forms.
ऋचो रजोगुणाः सत्त्वं यजुषां च गुणा मुने ।
तमोगुणानि सामानि तमःसत्त्वमथर्वसु ॥७॥
7. ṛco rajoguṇāḥ sattvaṃ yajuṣāṃ ca guṇā mune .
tamoguṇāni sāmāni tamaḥsattvamatharvasu.
7. ṛcaḥ rajoguṇāḥ sattvam yajuṣām ca guṇāḥ mune
tamoguṇāni sāmāni tamaḥsattvam atharvasu
7. O sage, the Ṛc verses are characterized by the quality of activity (rajas), and the Yajus verses by the quality of purity (sattva). The Sāma verses are of the quality of darkness (tamas), while the Atharva Veda embodies both the qualities of darkness (tamas) and purity (sattva).
एतानि ज्वलमानानि तेजसाऽप्रतिमेन वै ।
पृथक्पृथगवस्थानभाञ्जि पूर्वमिवाभवन् ॥८॥
8. etāni jvalamānāni tejasā'pratimena vai .
pṛthakpṛthagavasthānabhāñji pūrvamivābhavan.
8. etāni jvalamānāni tejasā apratimena vai
pṛthakpṛthagavasthānabhāñji pūrvam iva abhavan
8. These blazing entities, possessing an incomparable brilliance (tejas), became situated separately, just as they were before.
ततस्तदाद्यं यत्तेज ओमित्युक्त्वाभिशब्द्यते ।
तस्य स्वभावाद्यत्तेजस्तत्समावृत्य संस्थितम् ॥९॥
9. tatastadādyaṃ yatteja omityuktvābhiśabdyate .
tasya svabhāvādyattejastatsamāvṛtya saṃsthitam.
9. tatas tadādyam yat tejaḥ om iti uktvā abhiśabdyate
tasya svabhāvāt yat tejaḥ tat samāvṛtya saṃsthitam
9. Then, that primordial splendor (tejas), which is designated by uttering 'Om', became firmly established, having completely enveloped (everything) by its intrinsic nature (svabhāva).
यथा यजुर्मयं तेजस्तद्वत्साम्नां महामुने ।
एकत्वमुपयातानि परे तेजस संश्रये ॥१०॥
10. yathā yajurmayaṃ tejastadvatsāmnāṃ mahāmune .
ekatvamupayātāni pare tejasa saṃśraye.
10. yathā yajurmayam tejaḥ tadvat sāmnām mahāmune
ekatvam upayātāni pare tejasaḥ saṃśraye
10. Just as the energy (tejas) comprised of Yajus, so too, O great sage, the (energies) of the Samans – they all attained oneness in the refuge of the supreme energy (tejas).
शान्तिकं पौष्टिकं चैव तथा चैवाभिचारिकम् ।
ऋगादिषु लयं ब्रहमंस्त्रितयं त्रिष्वथागमत् ॥११॥
11. śāntikaṃ pauṣṭikaṃ caiva tathā caivābhicārikam .
ṛgādiṣu layaṃ brahamaṃstritayaṃ triṣvathāgamat.
11. śāntikam pauṣṭikam ca eva tathā ca eva ābhiśārikam
ṛgādiṣu layam brahman tritayam triṣu atha agamat
11. Pacifying, nourishing, and destructive rites – this triad (tritaya), O Brahmin, found dissolution (laya) in the Ṛg-ādi (Vedas), and then it further merged into the three.
ततो विश्वमिदं सद्यस्तमोनाशात्सुनिर्मलम् ।
विभावनीयं विप्रर्षे तिर्यगूर्ध्वमधस्तथा ॥१२॥
12. tato viśvamidaṃ sadyastamonāśātsunirmalam .
vibhāvanīyaṃ viprarṣe tiryagūrdhvamadhastathā.
12. tataḥ viśvam idam sadyaḥ tamaḥ nāśāt sunirmalam
vibhāvanīyam viprarṣe tiryakt ūrdhvam adhaḥ tathā
12. Then, O sage among Brahmins (viprarṣi), this entire universe, immediately very pure due to the destruction of darkness (tamas), should be contemplated in all directions - horizontally, upwards, and downwards.
ततस्तन्मण्डलीभूतं छान्दसं तेज उत्तमम् ।
परेण तेजसा ब्रह्मन्नेकत्वमुपगम्य तत् ॥१३॥
13. tatastanmaṇḍalībhūtaṃ chāndasaṃ teja uttamam .
pareṇa tejasā brahmannekatvamupagamya tat.
13. tataḥ tat maṇḍalībhūtam chāndasam tejaḥ uttamam
pareṇa tejasā brahman ekatvam upagamya tat
13. Then, O supreme reality (brahman), that supreme Vedic light (tejas), having formed into a disc and attained oneness (ekatvam) with the supreme light (tejas)...
आदित्यसंज्ञामगमदादावेव यतोऽभवत् ।
विश्वस्यास्य महाभाग कारणं चाव्ययात्मकम् ॥१४॥
14. ādityasaṃjñāmagamadādāveva yato'bhavat .
viśvasyāsya mahābhāga kāraṇaṃ cāvyayātmakam.
14. ādityasaṃjñām agamat ādau eva yataḥ abhavat
viśvasya asya mahābhāga kāraṇam ca avyayātmakam
14. That (light) acquired the name Āditya right from the beginning, because from it, O venerable one, this entire universe came to be, and it is of imperishable (avyayātmaka) nature.
प्रातर्मध्यन्दिने चैव तथा चैवापराह्णिके ।
त्रयी तपति सा काले ऋग्यजुःसामसंज्ञिता ॥१५॥
15. prātarmadhyandine caiva tathā caivāparāhṇike .
trayī tapati sā kāle ṛgyajuḥsāmasaṃjñitā.
15. prātaḥ madhyandine ca eva tathā ca eva aparāhṇike
trayī tapati sā kāle ṛgyajuḥsāmasaṃjñitā
15. That triad (trayī), comprising the Ṛg, Yajus, and Sāman (Vedas), shines at its proper time - in the morning, at midday, and similarly in the afternoon.
ऋचस्तपन्ति पूर्वाह्णे मध्याह्ने च यजूंषि वै ।
सामानि चापराह्णे वै तपन्ति मुनिसत्तम ॥१६॥
16. ṛcastapanti pūrvāhṇe madhyāhne ca yajūṃṣi vai .
sāmāni cāparāhṇe vai tapanti munisattama.
16. ṛcaḥ tapanti pūrvāhṇe madhyāhne ca yajūṃṣi
vai sāmāni ca aparāhṇe vai tapanti munisattama
16. O best among sages, the Rig Veda hymns (ṛc) are potent in the forenoon, the Yajur Veda mantras (yajus) indeed at noon, and the Sama Veda chants (sāman) indeed in the afternoon.
शान्तिकमृक्षु पूर्वाह्णे यजुःष्वेव च पौष्टिकम् ।
विन्यस्तं साम्नि सायाह्ने ह्याभिचारिकमन्ततः ॥१७॥
17. śāntikamṛkṣu pūrvāhṇe yajuḥṣveva ca pauṣṭikam .
vinyastaṃ sāmni sāyāhne hyābhicārikamantataḥ.
17. śāntikam ṛkṣu pūrvāhṇe yajuḥṣu eva ca pauṣṭikam
vinyastam sāmni sāyāhne hi ābhicārikam antataḥ
17. Recitations for pacification are prescribed in the Rig Veda hymns (ṛc) in the forenoon, and those for prosperity are indeed in the Yajur Veda mantras (yajus). Furthermore, finally, invocations for malevolent rituals are placed in the Sama Veda chants (sāman) in the evening.
मध्यन्दिनेऽपराह्णे च समे चैवाभिचारिकम् ।
अपराह्णे पितॄणां तु साम्ना कार्याणि तानि वै ॥१८॥
18. madhyandine'parāhṇe ca same caivābhicārikam .
aparāhṇe pitṝṇāṃ tu sāmnā kāryāṇi tāni vai.
18. madhyandine aparāhṇe ca same ca eva ābhicārikam
aparāhṇe pitṝṇām tu sāmnā kāryāṇi tāni vai
18. And indeed, malevolent rituals are to be performed at midday, in the afternoon, and at twilight. However, those rites for the ancestors are to be performed in the afternoon with Sama Veda chants (sāman).
विसृष्टौ ऋङ्मयो ब्रह्मा स्थितौ विष्णुर्यजुर्मयः ।
रुद्रः साममयोऽन्ते च तस्मात्तस्याशुचिर्ध्वनिः ॥१९॥
19. visṛṣṭau ṛṅmayo brahmā sthitau viṣṇuryajurmayaḥ .
rudraḥ sāmamayo'nte ca tasmāttasyāśucirdhvaniḥ.
19. visṛṣṭau ṛṅmayaḥ brahmā sthitau viṣṇuḥ yajurmayaḥ
rudraḥ sāmamayaḥ ante ca tasmāt tasya aśuciḥ dhvaniḥ
19. At the time of creation, Brahmā consists of the Rig Veda; at preservation, Vishnu consists of the Yajur Veda; and at dissolution (anta), Rudra consists of the Sama Veda. Therefore, his (Rudra's) sound is considered unholy.
तदेवं भगवान्भास्वान्वेदात्मा वेदसंस्थितः ।
वेदविद्यात्मकश्चैव परः पुरुष उच्यते ॥२०॥
20. tadevaṃ bhagavānbhāsvānvedātmā vedasaṃsthitaḥ .
vedavidyātmakaścaiva paraḥ puruṣa ucyate.
20. tad evam bhagavān bhāsvān vedātmā vedasaṃsthitaḥ
vedavidyātmakaḥ ca eva paraḥ puruṣaḥ ucyate
20. Thus, the revered, radiant Lord, who embodies the Veda and is firmly established in its wisdom, and whose very nature is the knowledge contained within the Veda, is declared to be the supreme cosmic person (puruṣa).
सर्गस्थित्यन्तहेतुश्च रजःसत्त्वादिकान्गुणान् ।
आश्रित्य ब्रह्मविष्ण्वादिसंज्ञामभ्येति शाश्वतः ॥२१॥
21. sargasthityantahetuśca rajaḥsattvādikānguṇān .
āśritya brahmaviṣṇvādisaṃjñāmabhyeti śāśvataḥ.
21. sargasthityantahetuḥ ca rajaḥsattvādikān guṇān
āśritya brahmaviṣṇvādīsaṃjñām abhyeti śāśvataḥ
21. And as the cause of creation, preservation, and dissolution, the eternal one assumes the designations like Brahmā, Viṣṇu, and others, by resorting to the qualities (guṇas) such as rajas and sattva.
देवैः सदेड्यः स तु वेदमूर्तिरमूर्तिराद्योऽखिलमर्त्यमूर्तिः ।
विश्वाश्रयं ज्योतिरवेद्यधर्मा वेदान्तगम्यः परमः परेशः ॥२२॥
22. devaiḥ sadeḍyaḥ sa tu vedamūrtiramūrtirādyo'khilamartyamūrtiḥ .
viśvāśrayaṃ jyotiravedyadharmā vedāntagamyaḥ paramaḥ pareśaḥ.
22. devaiḥ sadaiḍyaḥ saḥ tu vedamūrtiḥ
amūrtiḥ ādyaḥ akhilamartyamūrtiḥ
viśvāśrayam jyotiḥ avedyadharmā
vedāntagamyah paramaḥ pareśaḥ
22. He is indeed always to be revered by the gods. He is the embodiment of the Veda, yet formless; He is the primordial one, and embodies all mortal beings. He is the light that supports the universe, whose intrinsic nature (dharma) is unknowable, who is attained through Vedānta, the supreme one, the supreme Lord.

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