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·PURANA SANGRAHA
OR A COLLECTION OF THE
MURANAS
IN THE ORIGINAL SA SCHIT
WITH AN ENGLISH TRANSLATION.
EDITED BY
REV. K. M. BANERJEA.
NO.1.
MARKANDEYA PURANA
पुराण संग्रहः।
मार्कण्डेय पुराणं ।
CALCUTTA:
ENCICLOPEDIA, P*3!No. 146 CORNWALL, STREST.
1851

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·TO THE HONOCKABLE
SIR J. W. COLVILE
PRESIDENT OF THE ASIATIC SOCIETY OF DESGAL.
THIS COLLECTION OF
PURÁNAS
IS INSCRIBED
AS A TRIBUTE OF RESPECT AND ESTEEM.

·1.

·PREFACE. SO The series, of which the first number is now presented to the public, was suggested by a Missionary friend who is also a member of the Oriental section of the Asiatic Sòciety. The importanca of Pauráņika researches is acknowledged by every scholar comtent to pronounce an opinion on the subject. While the Vedas and the Dars'anas are justly considered as the best exponents of the esoteric theology and philosophy which were in high esteom in the Brahmanical Colleges of yore, the Puranas aro no less Viluable as records of the exotiric doctrines instilled into the popular mind of India. No one that takes a pleasure in reviewing the history of human society can reflect without emotion on the tales and legends which for. іншу Successive aga lave commanded the belief, and regulated the hopes and fears of millions of rational beings, inhabiting the vast regions between the Brahmaputra and the Indus--the Himalaya and the sea. The Puràņas must also be valued etbuologically as fournishing the best representation we have of Hindu Society, of the establishinent of Brahmanical supremacy, and of the development of the institution of caste. They are no guides in an historical point of view. Thure is not a line in them invested with authority sufficient to challenge nur faith. Perhaps no narrators have ever abused the credulity of a nation so unscrupulously as liave the authors of the Puràņas. But ir Yudhishthira and Parikshit, Dilija and Das aratha, Markandeya and Jaimini, and similar names of kings and priests, be not as imaginary as the shy-flower of the poets, the Poråņas are the ·vi ouly chronicles to which we can look for any ideas concerning them. Those ideas are no doubt delusive in an luistorical and biographical point of view; but as far as they relate to the manners and customs of the age in which they were coupceea, they cannot be wholly deceptive. Sità and Draupadi may never have existed as the wives of Rama and the Pandavas, but the story of their marriage is a proof that Ilindu princes sometimes Live away their daughters as prizes for heroic achievements, Dasaratha may never have banished his son, Haris'chandra may never have reduced himself to utter leggary, Sukſisha nay never have called upon his sons to give up their Mesh for the satisfaction of a roracious monster-bird; but these stories indicate what sort of moral philosophy was in force among the Hindus, and what inorbid ideas of truthfulness governed their actions. Nor are the Puranas devoid of interest in a purely literary point of view. The Sanskrit langnage appears to the best advantage in them. This advantage is, however, shared by the Itihasas, Tautras, and the Sauliins usually called the Suſiti. The literary characteristic of this whole class of writings is their intelligibility, though the Sţibhagavata must be noted as an exception. But geucrally the Puranas were composed to be communicative, convey to the reader's mind the ideas intended by their auth rather thun to excite his gaping wonder at the learning displayed in them. This is much more than can be predicaud of the Grammars, the Dars'unas, and the Karyas. The editor does not, however, intend to occupy the reader's time by a long introduction. The preface to Professor Wilson's Vishnu Purana will supply the curious with general information regarding the Puramus. As this series commences with the Markundeya, the following extract is given from that preface : * Markande or Murkaddeya Purana. 1 bat Paraua in nbich, commencing with the sfury.of the birds that were acquainted with right now wrong orary, thing is aarrated ·fully by Markandeya, as it was explained by holy kager in reply to the qirmation of the Muns, is called the Markundrya, contaimu pina thousand Werves." This is so ralled from its being in the first instance narrated by Murkundeya Mani, and in the second place by certain fabulous birls; thus far agreeing with the account given of it in the Matsya. That, as well as uber authorities, spears its containing nine thousand. ginzas; bat my cops close with a serse allir ning that the number of verves reciled by the sun was six thousand nine bundred; and a copy in the Eusl lodia Compauy's library has similar specification. The termination is, however, somewhat utrupe, and there is no reason why the subject with which it ends should not have been carried wn farther. One copy in the Company's library, iorel, belongiog to the Guicowar': collection, stales at the close that it is the end of the first Khanda, or section. If the Purana was eves completexi, the remaining portion of it appears to be love With reference to the above remarks, it is singular that no two MSS of the Markandeya in the editor's possession terminato exactly in the same way. Two copies indeed, one borrowed from the library of the Asiatic Society, the other from that of the Sanscrit College, agree down to a common point which cach describes as the end of the Purana; but the Asiatic Society's adds a supplementary chapter which gives a catate of the eighteen Puràņas, and sets forth the merit of reading themor cansing them to be read by others. That supplementary chapter states that the number of Slokas in the Markandeya is six thousand eight bundred and eighty-nine. Two other copies blonging to the libraries of opulent Hindu gentleinen stato in conclusion that the number of Slokas is nine thousand. Ву reckoning the number of leaves and the lines in each loaf of the different manuscripts, it would appear that the calculation of the two MSS first named is substantially correct. But it must be borne in mind that a sloka does not always consist of four feet; it soigetimes extends to six feet, and then it is a triplet; while occasionally it is satisfied with two feet. The calculation of the two last named MSS may be justified by the supposition of a large number of troo footed slokas. The pundits are also in the labit of reckoning as separate slokas such headings as “ Märkandeya said"_"the birds suid" &c. ANI ·V111 the MSS consulted by the editor conclade with the words, The end of the Múrkandeya Purána. Only the supplementary chapter of the A. S. copy has the words - Thus far on the greatness of the Puranas in the Markandeya Purána. Professor Wilson's preface gives the following abstract of the contents of the Markandeya: Jaimnini, the pupil of Vyamil, applies to Markandeya lo he made acquainted with the nature of Vümudeva, and for an explanation of some of the incidents described in the Sadabharata ; with the ambrosia of which divine poem, Vyasa, be declares, has watered the whole world: a reference whicb establishes the priority of the Bharata to the Mar. kundesa Purana, however incompatible this may be with the tradition, that having Onished the l'uranar, Vyasa wrote the poem. Markandeya e'xeunes himself, saying he has a religious rite to perform; and he refers Jaimnini (o sound very Hapient birds, who reside in the Vindhya noontaigs; birdy a celestial origin, found, when just horn, by the Muni Samika, on the field of krukvarira, and brought up by him along with his scholars; in consequence of which and by virtue of their beavenly descent, they became profoundly versed in the Vedas ant knowledge of spiritual truth This machinery is borrowed froin the Mahabharata with ampe embellishment. Jaimini accordingly has recourse to the issills, Pingaksta unul din bratreo, and puts 10 then the questions he bad asked of the Muni. . Why *Vasudeva born as a normal? How was it that Draupadi was the wife of the five Why did Baladeva du penance for Brahuanacide? and why were the children of Draupadi destroyed, when they had Krishna and Arjuna to defend them?" The answers to these inquirio occupy a nuruber of chapters, and form a sort of samples Bent u tbe Mahabharala; supplying, partly by invention, perhaps, and par by reference to equally ancient authorities, the blanks left in some of its narrations Lagepuls of Vrifilmitra's death, Haladeva's penance, Harischandra's tion to heased, and the quarrel between Varishta and Viswamitra, are followed by discussion respecting birth, death, and sin; which leads to a more extended deseription of the Tereut hells than is found in other Paranag. The account of creation which is L'exstaned in this work is repeated by the birds after Markandera's account of it to Hirosbuuki, modis confined to the origin of the Velas and patriarchal families, ainonyst Axe are new chararters, as Duhsaba and his wife Marshti, and their descendants ; allegorical persunages, representing, intolerable iniquity and its consequences There Is then i dekription of the world, witb, ax 18ual to the Purada sereral singularities, of which are notice in the following pages. This being the state of the world Ist the way babava Nansantara, an account of the other Manwantaras succeeils, in which the birth of the Manus, and a number of other particulars, are peculiar to this work. The present or Paiva wata Maswantara is very briefly passed over; but the titul, the first of the future Manwanitaras, contains the long episodical narrative of the acuxa vi the goddess Durga, which is the especial boast of this l'urana, and is the .

·; text-book of the worshippers of Kuli, Clandi, or Duren, in Bengal. It is the Canadi Patha, or Durga Mahatwy4, 10 #bich the e victories of the guidites over different evil beings, or Asuras, are alatxilad will considerable power and spirit. It is road wity in the temple of Durka, sou furnishina to suppl rirenmblance of the great lostint of Bengal, the Durga puja, or jubila wallpaper of the godde94. After the account of the Muamentarus is completed, thoro follows a sering legends, xone 11ew, some old, relating to the son, en bu prority; continued to Vairaswata Janu and his wons, aod their immediate descendants; terminating with Dama, the son of Narimbyanta. Of munt of the persous noticed, the work narrates particulars aut found elsewhere. Thix Paraua has a character different from thut of all the others. It has nothing of a sectarial spirit, little sf a religious tone, rarely inserting prayers and invocacious to any deity, and such an are inserted are brief and moderate. It deals little ia precepte, ceremonial or oral. It leading feature is narrative, and it presenta as uninterrupted succession of legends, wust of which, when anciout, are embellished with new circumstances; and when new, partake so far of the spirit of the old, that they are disinterested creations of the imagination, having no parienlar motive; being designed tu recommend no special doctrive or observance. Whether they are derived from any other source, or whether they are original inventions, it is not posible to ascertain. Th are most probably, for the greater part at least, original; and the whole bas been narraled in the compiler's own manner, & tuannor vaperior to wat of the Piranus in general, with exception of the Bhagavata. It is not easy to conjecture a date for this purain; it is subeegnent to the Maha.' bharata, but how long subsequent is duubtful. It is unquestionably une ancient than such works as the Brahma, Padura, mod Nararliya Puranas; and its freedom from sectarial bras is a reason for supposing it anterior to the Bbagarata. At the same time, its partial conformity to the delinition of a l'urana, and lie tenur of the additions which it has made to received legends sodi traditions, indicate a not very remote ame; and, in the absence of any guide to a more positive conclusion, it may conjecturally be placed in the wintl or tenth century. The editor's original intention was to give simply the text of the Puranas; but the Asiatic Society, uuder whose patronage the series is published, recommended the printing of an English translation along with the text, and offered the use of the Manuscript translations that were deposited in its library. Tliese manuscripts are monuments of the learning and indastry of the greatest scholar of the age-thie Boden professor of Sanskrit in the University of Oxford. The translatious, though not perfect or consecutive, have been of great use in settling texts and determining ·X . their signification; but of the version, as it is now presented, the editor undertakes the sole responsibility. To Mr. F. E. Hall, M. A., of the Benares College, the editor is under the deepest obligations for the valuable assistance he has given ' him, and the preservering trouble he has taken, both in the settling of the text and the dutermining of the interpretation. The editor has thus benefited by the collation of good manuscripts at Benares as well as Calcutta. He has personally consulted five manuscripts on athe spot--three of which are from the libraries of eminent Hindu families, long distinguished by their regard for Sanskrit literature and their anxiety to secure correct copies of the Puranas. And Mr. Hall has collated the proofs, before they were made up into pages, with three or four manuscripts at Benares, to some of which a high authority may be attached. The editor may safely add that Mr. Hall and the Benares pandits have, in most instances, concurred with him in the selection of the text given after due consideration of the various readings. The variations are nevertheless printed in the following pages, in order tu enable the realer to judge for himself. Culcutta, 5th, December, 1851.

·CONTESTS. . . . . . Chapten I.- Jaimini goes to *Mårkendoya and puts certain questions on the Malàbhatata. Màrkandeya refers him to some birds of extraordinary intelligence and sanctity, capable of solving all his conhts. Juimini expresses his wonder at the idea of birds being endowed with knowledge and able to articulate words. Markandeya relates the incidents that once took place in the garden of Indra which led to an Apsaras being condemned to lead an irrational life in the condition of a bird Chapter II.-The genealogy of the birds Kanka and Kandhara. Kanka being slain by a Rakshasa, Kandhara avenged his death hy destroying the monster, whose wife, now chunged into a bird, he took to wife. The birth of the bird Tarkshi, whoso womb being cut open by a missile at the battle of Kurukshetra, four beautiful eggs dropped on the earth, and were supernaturally preserved. The chickens, born of them, were fostered by the Muni Samika. CHAPTER III.-The birds relate to Samika how from the dig. nity of Brålınanas they fell to the low condition of the bruto creation. They then repaired to the Mount Vinya. page 28 Cuarter IV.--Jaimini goes to the Mount Vindhya and cx. presses to the learned birds his doubts concerning the Mahabharata, which the birds undertake to solve. They begin the narrative with salutations to Visliņu, Brahmà, and Siva, and describe the four forms of Vishạı. CHAPTER V.-Indra by successive acts of cruelty lust and treachery is deprived of his energy, strength, and beauty. . page 14 #! . . Page 45 ·xii page 57 • • • page 6:3 The Daityas were thereby encouraged to conne into the world as mighty kings. The earth being sore oppressed by them, the gods became partially incarnate, when the five Pandavas were born of the energy, strengti, spirit, and beauty which Indra had lost. CHAPTER VI.-Baladeva, unwilling to interfere in the quarrel between Duryodhana and the Pandavas, repairs to Dwarka, and there in a fit of drunkenness murders a Bralnnaņa (Súta). In order to expiate his crime he goes to the Pratiloma Saraswati. CILITER VII.king laris chandra while hunting in a forest. encounters the mage Vis'wamitra, who inveigles him into a promise that lie will give him all lie asks. The sage asks for the whole of the king's substance, luis territories, and all his property, personal as well as real--with the exception of his life, his wife sud his son. Tarishandra is accordingly reduced to utter beggary. The five Vis'wadevas express their indignation at the cruelty with which the priest treated the king. The priest condemns them to be degraded to the condition of human beings, nud, on being propitiated by their humiliation, takes off a portion of the sharpness of his malediction by promising that as 1 chey should remain bachelors, free from lust and passion They became the five sons of Draupadi and were slain in the state of bachelors. Charter VIII.--Vis'wàmitra insists on Haris'clandra's paying him the desired fee. The king and queen are consequently in great distress. page 70 page 86 ·THE MÁRKANDEYA PURANA १ अध्यायः॥ श्रीनमोभगवते वासुदेवाय । यद्योगिभिर्भवभयातिविनाशयोग्य मासाद्य वन्दित मतीव विविचित्तः । तदः पुनातु हरिपादसरोजयुग्म माविर्भवत् कमविलकितभूर्भुवःस्वः ॥ १ ॥ VARIUU'S A BADINGS. 'विनीत 'चाविष्कृत । CHAPTER I. Salutation to the Lord Vasudeva ! • May the two lotus.feet of Ilari purify you, which are sought and worshipped by wise. minded devotees because of their adaptation to destroy the discreysing feuis of the world, and which successively surpassed the Earth, the Sky, and the Heavens! May he preserve you, • Four Manuscripts at Benares concur in giving the following salutation to S'iva at the commencement of this Purána. प्रपद्ये देवमीशानं शाश्वतं ध्रुवमबयं । महादेवं महात्मानं विश्वस्य जगतः पति।१॥ Tam inclined to consider the foregoing slaka is a tribute paid by some copyist to the tutelar deity of the holy city. One Ms opeos with the following compliment to Vybu.. जयति पराशरमनः सत्यवती दयनन्दनो चासः ॥ यस्याऽऽस्यकमलगलितं वाचयमन जगन् पिवति ।

·२ मार्कण्डेय पुराणं ॥ - पायात् स वः सकलकल्मषभेददक्षः क्षीरोदकुक्षिफणिभोगनिविष्टमूर्तिः । श्वासावधूतसलिलोत्कणिकाकरालः' सिन्धः प्रमृत्यमिव यस्य करोति सङ्गात ॥२॥ नारायणं नमस्कृत्य नर व नरोत्तमं । देवों सरखती 'व्यासं ततोजयमुदीरयेत् ॥ ३॥ VARIOUSAKADINGS. भूतसलिलो लहरीविनङ्गः 'प्रत्त साक्षात् 'चैव - After tbe 3rd sloka the Benares Mas already mentioned add, एथिव्यां नैमिषं श्रेष्ठ यत्र योगेश्वरोहरिः ॥ स्वयंभुर्देवदेवेशो यत्र सा सिंगधारिणी । गोमती सरिता श्रेष्ठा या ते मुनयः स्थिताः । मार्कण्डेयं मुनिश्रेष्ठं जैमिनिः । प्रत्यपूजयत्। and again : प्रशुमिच्छामि से ब्रह्मन् सन्देहान् भारतादिमान् । थापालान् मुनिश्रेष्ठ सन्देहांताबवीतु मे।।श्रुत्वा ताम्म निशार्दूल कृतकृत्यो भवा म्यहं ॥ अवलं ये करिष्यन्ति तेवो भवमयं पाता ॥२॥ धाधिव्याधिविना शाच चायुरारोग्यवईनं । वदनं धनयुषाणां तत्पुरारं प्रयच मे ॥ ३ ॥ पठमावणाचव महापापात्प्रमुच्यते who is able to take away all sin, whose form reposes on the hood of the serpent by the side of the milky ocean, and by contact with whom the ocean dances as it were-terrible because of the uptont spray occasioned by the waters' troubled by his breath. After saluting Narayani, Nara, the best of males, - ·३ भाकण्डय पुराण सपः स्वाध्यायनिरतं मार्कण्डेयं महामुनि । व्यासशिष्यो महातेजा जैमिनिः पर्यपृच्छत ॥ ४ ॥ भगवन् भारताख्यानं व्यासेनोक महात्मना' । पूर्णमस्तुमलैः शुभै नानाशास्त्रसमुच्चयैः ॥ ५ ॥ जातिशुद्धिसमायुक्तं साधुशब्दोपशोभितं । पूर्वपक्षोक्तिसिद्धान्तपरिनिष्ठा समन्वितं ॥ ६ ॥ त्रिदशानां यथा विष्णुदिपदां ब्राह्मणो यथा । भूषणानाञ्च सर्वेषां यथा चूडामणिवरः ॥ ७ ॥ यथायुधानां कुलिशमिन्द्रियाणां यथा मनः। तथेह सर्वशास्त्राणां महाभारतमुत्तमं ॥८॥ VARIOUS READING.. "महामुनिः 'थासेन कथितं पुरा शब्द पनिठा 'बामको वरः Devi, Saraswati, and Vyasa, the works called by the name of Jaya fin which the Puràņas are included) should he narrated. The resplendent Jaimini, the disciple of Vyàsa, enquired of the great sage Märkandeya, who was constantly devoted to the exercise of religious austerities and the study of the Vedas ; "O Lord! the magnanimous Vyasa promulgated the Bhārata, comprising various holy spotless S'àstras, composed with proper modes, adorned with polished words, and containing the statement and solution of primâ facie views and the establishment of the right view. As Vishnu among gods, as the Brāhmana among two footed animals, as the Chudamani (a crest.gem) is ·४ H मार्कण्डेय पुराण ॥ अचार्यश्चैव धर्मश्च कामो मोक्षच वर्ण्यते। परस्परानुबन्धाः सानुबन्धाश्च ते पृथक् ॥ ९ ॥ धर्मशास्त्र मिदं श्रेष्ठ मर्थशास्त्रमिदं पर। काम'शस्त्र मिदं 'चाया मोक्षशास्त्रं नथोत्तमं ॥१०॥ चातुराश्रम्यधर्माणा माचारस्थितिसाधनं'। प्रोतमेतन्महाभाग वेदव्यासेन धीमता ॥ ११ ॥ तथा तात कृतं ह्येतद्यासेनोदारकर्मणा। यथा व्याप्तं महाशस्त्रं विरोधैर्नाभिभूयते ॥ १२ ॥ व्यासवाक्यजलौघेन 'कुतर्कतरुहारिणा। वेदशैलावतीर्णेन नीरजस्का मही कृता ॥ १३ ॥ VARIOUS ABADINGI. अनुबदा काम 'मोक्ष चापि धर्म 'चतुराश्रम शासनं "प्राप्त 'ख्यातं 'खधमतरतारिणा 'महाभारत रूपिणा । the chief of all ornaments, as the thunderbolt of weapon , and the mind of the organs; so is the Mahábhárata the best of Sistras in the world. In it are described Artha or wealth, Dharini or virtue, Kama or desire, and Moksha or final beatitude, and these are mutually combined in it while each severally has its own relations: and it is the best Dharma S'ástra, the best Artha Sastra, the best Káma Sastra, and the best Moksha S'astra. O very fortunate one! the wise Vedavyasa has communicated this, the means of preserving the rules of conduct of men in the four states. The noble Vyása has so composed this grent S'ástra (the Bharata) that it admits of no contradiction. The stream-like words of Vyasa, springing from the ·कलशब्दमहाईस महास्थानपराम्बुज । कथाविस्तीर्णसलिलं काय वेदमघाइदं ॥१४॥ तदिदं, भारतास्थानं बर्व अतिविस्तरं । तत्वतो ज्ञातकामो भगवामुपस्थितः ॥ १५ ॥ करमान्मानुषतां प्राप्तो निर्गुणोऽपि जनार्दनः । वासुदेवो 'जगत्मतिस्थितिसंयमकारणं ॥ १६ ॥ "कस्माच्च पाण्डुपचाणा मेका सा द्रुपदात्मजा । VARIOUS AKADINGS. 'हंसः महाम्बज 'राम जः सलिलः 'कार्यों 'नो महा संव: After the 14th sloka come MSS add, भारतामततोयेन येन सर्वमिदं जगत् ॥ पावितं (भावितं वा) वेदगर्भेग मुनिना भावितात्मना । तदित्य बहवितरं भगवन् प्रयुकामाई भगवका मुपस्थितः कथं जगन्मूर्ति (यथवा जगत्वचि) स्थितिसंहारकारका कथंच । mountain of the Vedas, and destroying the tree of false reasoning-has cleansed the earth of its dust, (or sins). I am come to you O Lord desiring to know accurately this very significant and extensive narrative, the Bharata of Vyasa, having the Vedas as its great lake, the words as the expanse of water, the great narrative as the excellent lotus, and the melodious sound as the geese. Why did Janardana, the son of Vasudeva, the cause of the production, existence, and destruction of the world, though devoid of attributes, become a mortal? Why did Krishná, the daughter of Drupada, become herself the wife of the five sons of Pandu? about this we have a great doubl. Why did the mighty Baladeva, armed with a plough, make an atone.

·wr मार्कण्डेय पुराणं॥ उपचानां महिषी कृष्णा च नः संशयो महान् ॥१७॥ भेषजं ब्रह्महत्याया बलदेवो महाबलः । 'तीर्थयात्राप्रसङ्गेन कस्माचके हलायुधः ॥ १८ ॥ कथश्च द्रौपदेयास्तेऽकृतदारा महारथाः । पाण्डुनाथा महात्मानो' बधमापुरनाथवरः ॥ १८ ॥ एत सवै विस्तरशो ममाख्यातुमिहार्हसि । भवन्तो मूढबुद्धीना मवबोधकराः सदा ॥ २० ॥ इति तस्य वचः श्रुत्वा मार्कण्डेयो महामुनिः । दशष्टदोषरहितो' वक्त समुपचक्रमे ॥ २१ ॥ मार्कण्डेय उवाच॥ क्रियाकालोऽयमस्माकं संप्राप्तो मुनिसत्तम । विस्तरे चापि वक्तव्ये नैष कालः प्रशस्यते ॥ २२॥ VARIOUS READINGS. अपचानाप प्रिया अत्र कथंवा बलाः पिच ते After the 19 sloka some MSS add, केशवेन सहायन तथा गाण्डीवधन्वना ॥ विसरेशापि भवानो करः तं । ment for the slaughter of a Brahmaņa by engaging in a pilgrimage to holy places, and how were the bachelor sons of Draupadi those maylasin.us Pàndu lords, with large cars, killed like (helpless) orphans ? You are competent to relate to me all this in full, you are always the instructor of tlie dull-minded." Having heard these words of Jainini, the great Sage Már. kandeva began to speak thus, being free from the eighteen ·७ माकडय पुराण। ये तु वच्यन्ति वच्येऽच तान जैमिने तव । तथा च नष्टसन्देई त्यो करिष्यन्ति पक्षिणः ॥२३॥ पिङ्गाक्षश्च विबोधयं सुपषः सुमुखस्तथी । द्रोणपुचाः खगश्रेष्ठा स्तत्त्वज्ञाः शास्वचिन्तकाः ॥ २४ वेदणस्वार्थविज्ञाने यैषामथाहता मतिः। विन्ध्यकन्दरमध्यस्था स्तानुपास्य च पृच्छ च ॥२५॥ एवमुक्तास्तदा तेन मार्कण्डेयेन धीमता'। VARIOUS READINES, सद्योविनवसन्देहसंमोहाने हिमोत्तमाः यथापनसन्दे संमोहाले हिजोत्तमाः विराधच 'सुपुष'सुभदा "निश्चया। "एवमुक्त मनिगा। defects (of speech).* Márkandeya said, O superior Sage, the time of attending to our religious rites is come, this is not a suitable moment for relating all that in full; I will however, tell you now, O Jaimini, who will explain them to you. The birds will solve your doubts, to wit, Pingåksha Vibodba, Supatra and Sumukha. These superior birds are the offspring of Drona; they have a knowledge of truth; they meditate on the • The eighteen defect are thus #pecified in the Ma. at Benares mentioned before ; शशितं भीतमाहमयातमनुनासिकं । विखरं विरसं चैव विशिर विषमाहतं । पावखरं शिरसि गतं तथा स्थानविर्जितम । व्याकुलं सालहीनं च पाठदोषाचतुर्दश । संगीतं शिरसा कम्पमल्पकण्ठमनर्थकम् ।

·मार्कण्डेय पराम् । प्रत्युवाचर्षिशाईलो विस्मयोत्कल लोचनः ॥ २६ ॥ जैमिनिस्वाच॥ अत्यनुतमिदं ब्रह्मन् खगवागिव' मानुषी। यत् पक्षिणस्ते विज्ञान 'मापुरत्य सदुर्लभं ॥ २७ ॥ तिर्यग्योन्यां 'यदि भव स्तेषां ज्ञानं कुतोऽभवत्। "कथेच द्रोणतनयाः प्रोयन्ते ते पतषिणः ॥ १८ । कश्च द्रोणः प्रविख्यातो यस्य पुवचतुष्टयं । जातं गुणवतान्तेषां धर्मज्ञानं' महात्मनां ॥ २८ ॥ * VARIOUS READINGS. 7 तेषां वागिव 'गवां वागिव 'बोनां वामिव ॥ 'खगानो मामुधोव वाक् मानवस्त्यति यद्यभव ज्ञानां । S'astras and possess an unerring conversancy with the Vlag. They live in a cave of the mount Vindhya; wait on ths and put those questions to them. When the wise Márkandeya said these words, the superior Sage Jaimini thus returned, his eyes staring through wonder: "It is very wonderful, O Brahmana, that birds should have the faculty of speaking like human beings, and be endowed with knowledge so difficult of attainment. If their birth is from the womb of brute creatures, how could they obtain knowledge? why are they called the sons of Drona ? who is be that is called Drona, whose four sons they are? (Whence proceeded) the religious knowledge of those accom. plished magnanimous (birds)?" Märkandeya answered, Hear with attention what took place between Sakra, the Apsarases, and Narada when they met toge.

·है. मार्कण्डेय पुराम ॥ मार्कण्डेय उवाच । शृणुष्वावहितोभूत्वा यदृत्तं' नन्दने पुरा। शक्रस्याप्सरसाच्चैव नारदस्य च सङ्गमे ॥३० नारदो नन्दनेऽपश्यत् पुंश्चलीगणमध्यगं. । शक्रं सुराधिराजानं तन्मुखासक्तलोचन ॥ ३१ ॥ स तेनर्षिवरिष्ठेन दृष्टमात्रः शचीपतिः । समुत्तस्थौ स्वकचास्मै ददावासन' मादरात् ॥ ३२ ॥ दृष्ट्वा बलरचघ्रमुत्थितं चिदशाङ्गनाः । प्रणेमुस्ताश्च देवर्षि विनयावनताः स्थिताः ॥ ३३ ॥ ताभिरभ्यर्चितः सोऽथ उपविष्ट शतक्रतो । यथाहं कृतसंभाषः कथाश्चके मनोरमाः ॥ ३४॥ ततः कथान्तरे शकस्तमुवाच महामुनिं । देह्याज्ञां 'नृत्यता मासां तव याभिमतेह वै ॥ ३५ ॥ तं VARIOUSREADINOS. यदुतसं ददौ तसे तदा खासन तदा सत्यतोवास मतेति । ther in the Nandana forest. Narada saw Sakra, the king of the gods, in the midst of courtezans (the Apsarases) on whose face his eyes were fixed. Immediately on the appearance of that superior Sage, Indra rose and respectfully offered his own scat te him. Those divine females, observing that the destroyer of Bala and Vritra (two very formidable demons) himself rose. saluted the divine Sage, and stood before him with humility. When Indra was seated. Nárada, thus respected by thous ·मार्कण्डेय परास। प्रत्युवाचर्षिशार्दूलो विस्मयोत्कल्ललोचनः ॥२६॥ जैमिनिस्वाच॥ अत्यनुतमिदं ब्रह्मन् खगवागिव' मानुषी। यत् पक्षिणस्ते विज्ञान 'मापुरत्यन्तदुर्लभं ॥ २७ ॥ तिर्यग्योन्यां 'यदि भव स्तेषां ज्ञानं कुतोऽभवत् । "कथञ्च द्रोणतनयाः प्रोच्यन्ते ते पतषिणः ॥ १८ । कश्च द्रोणः प्रविख्यातो यस्य पुचचतुष्टयं । जातं गुणवतान्तेषां धर्मज्ञानं' महात्मनां ॥ २८ ॥ . VARIOUS RRADINGS. तेषां वागिव 'गवां वागिव 'बीनां वागिव । 'बगाना मानधोव वाक् मानवस्यति 'बद्यभव' 'ज्ञानां । S'ilstras arid possess an unerring .conversancy with the Vedas. They live in a cave of the mount Vindhya; wait on them and put those questions to them. When the wise Márkandeya said these words, the superior Sage Jaimini thus returned, leyes staring through wonder: "It is very wonderful, O Brahmana, that birds should have the faculty of speaking like human beings, and be endowed with knowledge so dificult of attainment. If their birth is from the womb of brute creatures, how could they obtain knowledge? why are they called the sons of Drona ? who is he that is called Drona, whose four sons they are? (Whence proceeded) the religious knowledge of those accom. plished magnanimous (birds)?" Markandeya answered, Hear with attention what took place between Sakra, the Apsarases, and Narada when they met toge- ·॥ है. e formidable demons) himself rose, 'यदुक्तं चेतसं ददौ तम तदा स्वासन सदा सत्यतीखास मितेति । ther in the Nandana forest. Narada saw S'akra, the king of the gods, in the midst of courtezans (the Apsarases) on whose face his eyes were fixed. Immediately on the appearance of that superior Sage, Indra rose and respectfully offered his own seat to him. Those divine females, observing that the destroyer of Bala and Vritra (two salated the divine Sage, and stood before him with humility. When Indra was seated, Nárada, thus respected by those heavenly courtezans, began to discourse on delightful subjects, मार्कण्डेय पुराणं ॥ मार्कण्डेय उवाच । शृणुष्वावहितोभूत्वा यहत्तं नन्दने पुरा। शक्रस्याप्सरसाश्चैव नारदस्य च सङ्गमे ॥३० नारदो नन्दनेऽपश्यत् पुंश्चलीगणमध्यगं. । शक्रं सुराधिराजानं तम्मुखासक्तलोचनं ॥ ३१ ॥ स तेनर्षिकरिष्ठेन दृष्टमात्रः शचीपतिः । समुत्तस्थौ स्वकञ्चास्मै ददावासन मादरात् ॥ ३२ ॥ तं दृष्ट्वा बन्नस्त्रघ्रमुत्थितं चिदशाङ्गनाः । प्रणेमुस्ताश्च देवर्षि विनयावनताः स्थिताः ॥ ३३ ॥ ताभिरभ्यर्चितः सोऽथ उपविष्ट शतक्रतो। यथाहं कृतसंभाषः कथाश्चके मनोरमाः ॥ ३४ ॥ ततः कथान्तरे शकलमुवाचं महामुनिं । देवाज्ञा "त्यता मासां तव याभिमतेह' वै॥ ३५॥ VARIOUSLEADINGS.

·मार्कण्डेय पुराणं । १० 'रम्भा वा कर्कशा वाथ उर्वश्वथ तिलोत्तमा। घृताची मेनका वापि यत्र वा भवतोरुचिः ॥ १६ ॥ एतच्छ्रुत्वा दिजश्रेष्ठो वाचं शक्रस्य नारदः । विचिन्त्यासरसः प्राह विनयावनताः स्थिताः ॥ ३७॥ युमाकमिह सर्वासां रूपौदार्यगुणाधिकं । श्रात्मानं मन्यते या तु सा नृत्यत ममाग्रतः ॥ ३८॥ 'गुणरूपविहीनायाः सिवि श्यस्य नास्ति वै। चाव॑धिष्ठानवन्नृत्यं नृत्यमन्यहिडम्बनं ॥ ३८ ॥ मार्कण्डेय उवाच ॥ तहाक्यममकानश्च एकैकाता नतास्ततः । । " . VARIOUS READINGS. मभः ४. रम्भाथवा सुकेशी वा मिश्रकेशी वा वाक्यं यात्मानं मन्यते हत्ये मालमरूपेण सिद्धिवाऽस्यथ रूपतः साथै विन्न सघनत्यं तस्य सरचनं श्रुत्वा सबी हर्षसमन्विताः। alter the usual exchange of civilities. When his speech was ended, Indra said to the great Sage, give your commands to any of these dancing girls whom you like, whether it be Rambbà, or Karkas'à, Urvas'í, or Tilottamà ; or whether it be Ghritàchí, or Menaka. Nàrada, the eminent Brahmana, having heard the words of Indra, after some consideration said to the Apsarases, who stood full of veneration ; "Let her dance before me, who among you thinks herself superior in beauty, spirit, and virtues: The dance of a wonian, who is destitute of beauty and virtues, has no effect; that is a dance which is of a charming woman, other wise the dance is a mockery.". Märkandeya said, At the time Närada spake this, the dancing girls one by one said respectfully, ·मार्कण्डेय पुराव। महं गुणाधिका न त्वं मत्व पाया वीदिदं ॥ ४० ॥ तासां सम्भ्रममालोक्य भगवान् पाकणसमः । पृच्छतेममिति त्वा मुनिमात्मगुणाधिका ॥ ४१ ॥ शक्रच्छन्दानुयाताभिः पृष्टस्ताभिः स नारदः । प्रोवाच यत्तदा वाक्यं जैमिने तबिबोध मे । ४२॥ तपस्यन्तनगेन्द्रखं या वः क्षोभयते बलात। दुर्बाससं मुनिश्रेष्ठ तां वो मन्ये गुणाधिकां ॥ ४३ ॥ मार्कण्डेय उवाच । तस्य नवचनं श्रुत्वा सर्वा वेपथुकन्धराः । 'अस्माभिः शक्यते नैतहन्दश श्चकिरे कथाः ॥ ४४ ॥ तवासरा वपुर्नाम "मुनिक्षोभणगर्विता। प्रत्युवाचानुयास्यामि यचासौ संस्थितो मुनिः ॥ ४५ ॥ VARIOUSREADINGS दाई - 'पृश्यतां मुनिरित्यार बता यां बो गुजाधियां पृच्छयतामय मित्याह मनिमामगणाधिकं यत्ततो विक्षोभयते 5ऽबला वेपित अशक्यमेतदमाकमिति ताः वस भक्ति "मति प्रत्यवाचाय । I am superior in excellence, and each of the others said "Not you, not you." Observing their dispute the Lord Indra said, Enquire of this sage who is superior. Learn of me, O Jaimini, the words which Narada uttered when he was questioned by those female followers of Indra; "I consider. her superior. among you, who can by her power excite the passion of that best of Sages, Durvásas, who in exercising religious austerities on the price of mountains." Márkan. deya said, At these words, all their shoulders began to quiver, and they declared in pairs, (each to her neighbour) "We are ·where even the beasts of prey were tamed by the influence of then, being at a distance of one cros'a 'संदेह समारथिं खसारथि तथाप्यद्य पराहतं 'क्षतातुर दस्तटं तदा भाधुर्थी मात्रा रचिराम्बरा पिरखना। umable to do it." One of them, by name Vapu, whe dattered herself that she could excite the sage, said, “I will go where that sage is. I will this day turn that driver of his chariot-like body and manager of his horse-like senses, into an unlucky charioteer whose reins have been cut off by the weapons of love. Even if he were Brahmá, Janárdana, or Nílalohita, I rouid this day wound bis heart with the arrows of love." Having thus spoken, Vapu repaired to the mount Himálaya, the austerities of the Sage (Durrásas). superior Apsaras two English miles) from that Sage, began to sing melodiously in & tone of voice like that of a male kokila. The Sage was charmed on hearing her songs, and hastened to the place where that fine-faced १२ मार्कण्डेय पुराणं ॥ अद्य ,तदेहयन्तारं प्रयुक्तन्द्रियवाजिनं । स्मरशस्त्रगलद्रश्मिं करिष्यामि कुसारथिं ॥ ४६ ॥ ब्रह्मा जनार्दनो वापि यदि वा नीललोहितः । "समप्यद्य करिष्यामि कामवाणक्षतान्तरं ॥ ४७ ॥ इत्युक्का प्रजगामाथ प्रालेयाद्रिं वपुस्तदा । मुनेस्तपःप्रभावेण प्रशान्तश्वापदाश्रमं ॥ ४८ ॥ सा पुंस्कोकिलमाधुय्यं यथास्ते स महामुनिः। कोशमाचं स्थिता तस्मादगायत वरामराः ॥ ४६ ॥ सङ्गीतध्वनि माकर्ण्य मुनि विस्मितमानसः । जगाम तब यचास्ते सा बाला 'रुचिरानना ॥ ५० ॥ VARIOUSREADINGs.

·मार्कण्डेय पुरा १३ तां दृष्ट्वा 'चारसर्वाङ्गी मुनिः संस्तभ्य मानसं । शोभणायागतां जावा कोपामर्षसमन्वितः ॥ ५१ ॥ उवाचेदन्ततो वाक्यं महर्षिस्ता महातपाः ॥५२॥ 'यस्माहुःखार्जितस्येह तपसो विघ्न कारणात्। आगतासि मदोन्मत्ते मम दुःखाय खेचरि ॥ ५३ ॥ तस्मात् सुपर्णगोचे त्वं 'मतकोधकलुपीकता। जन्म प्राप्स्यसि दुष्युजे याववर्षाणि षोडश ५४ ॥ निजरूपं परित्यञ्च "पक्षिणीरूपधारिणी। चत्वार स्ते च तनया जनिष्यन्तेऽधमासरः ॥ ५५ ॥ 'अप्राप्य तेषु च प्रीति शस्त्रपूता पुनर्दिवि । वासमास्यसि वक्तव्यन्नोत्तरन्ते कथञ्चन ॥ ५६ ॥ VARIOUS RRADINGS. 'प्राह चार्चङ्गी संस्तब्धमानसः "समहातपाः यम्भ दुःखा नाश गरे 'मत् क्रोधात् पक्षियां चतुरक्वष तमयान् प्रशाम्यस्य सरो धमे थप्राप्ता॥ . damsel was. at the sight of the handsome Apsaras the devout Sage, concluding that she had come there to allure him, thus addressed her in a bit of passion. "Since O ethereal nymph! O thou intoxicated with pride! thou hast come to obstruct to my grief the devotion which I am performing with so much hardship, therefore O thou foolish girl! being degraded through my rage, thou shalt be born in the family of Garuda, and being deprived of thy real form, live in that of a bird for sixteen years. o vilest of Apsarases! four sons shall be bom to thee; when being pierced with weapons thou sbalt re-attain ..

·मार्कण्डेय पुराणं ॥ १४ इतिवचनमसा कोपसंरक्रदृष्टि यसकलबलयान्ताम्मानिनीं श्रावयित्वा । तरलतरतरजां गां' परित्यज्य विप्रः प्रथितगुणगणौषां संप्रयातः खगङ्गां ॥५७ ॥ इति मार्कण्डेयपुराणे वएशापः । १ । दितीयोऽध्यायः ॥२॥ मार्कण्डेय उवाच ॥ अरिष्टनेमिपुत्रोऽभृगरुडो नाम पक्षिराट । गरुडस्याभवत् पुचः सम्पातिरिति विश्रुतः ॥१॥ VARIOUS READINGS. मशवं शिलवलयकरान्ता इतां ॥ not heaven, before thou derivest any pleasure from them. no make any reply to this." Having spoken these insupportable words to that girl with dangling and jingling bracelets, the Bráhmana left the earth, his eyes reddened through anger, and repaired to the ethereal Gangá, which is agitated with undulating billows, and whose numerous virtues are well kaower. The End of the 1st. Chapter on the curse Vapu. 4 CHAPTER II. Márkandeya said; To Arishtanemi was born Garuda, the king of birde; his son was Sampáti, whose son was the heroic Supárs'wa equal to Váyu or the wind in power. He begot Kunti ·मार्कण्डेय पुरा। १५ तस्याप्यासीत् सुतः शूरः सुपार्थो वायुविक्रमः। सुपार्श्वतनयः कुन्तिः, कुन्तिपुचः 'प्रलोलुपः ॥२॥ तस्यापि तनयावासा कहः 'कन्धर एव च ॥३॥ करः कलामधिवरे विद्रूपेति विश्रुतं । ददर्शाम्बुजपचाक्षं राक्षसं धनदानुगं ॥४॥ आपानासक्त ममलाग्दामाम्बरधारिणं । भार्यासहायमासीनं शिलापट्टेऽमले शुभे ॥ ५ ॥ तहष्टमा कङ्कन रक्षः क्रोधसमन्वितं । प्रोवाच कस्मादायात स्त्वमितो छण्डजाधम ॥६॥ स्त्रीसन्त्रिक तिष्ठन्तं कस्मान्मामुपसर्पसि । नैष धर्मः सुबुद्धीनां मिथोनिष्याद्यवस्तुषु ॥ ७ ॥ VARIOUS READINGS. 'च्यभूत् कुम्भि 'कुम्भः पुच सुलोलुशः "कन्दर 'विद्युपमिति असं सम्बरा 'खगन्धा 'संहर भवानमाणमा भवानप बगाधम । whose son was Pralolupa, who again had two sons by namo Kanka and Kandhara. Kanka met with a Rákshasa on the summit of the Kailasa mountain, named" Vidyudrúpa, who had eyes resembling the leaves of lotus flowers, was a follower of Kuvera, wore spotleas clothes and wreaths of flowers, and was seated with his consort on a beautiful slab of spotless stone, engaged in drinking. The moment Kanka eyed him he in a fit of passion said, "Why art ihou come, O thon vilest of oviparons creatures ! and why art thou approaching me, who am seated in company with my wife!

·१६ मार्कण्डेय पुरावं. कर उवाच॥ साधारणोऽयं शैलेन्द्रो यथा तव तथा मम । अन्येपाञ्चैव जन्तूनां ममता भवतोऽच का॥८॥ मार्कण्डेय उवाच ॥ . ब्रुवाणमित्थं खड्नेन कई चिच्छेद राक्षसः । शरत्क्षतजबीभत्सं विस्फुरन्तमचेतनं ॥६॥ कवं विनिहतं श्रुत्वा कन्धरः क्रोधमूर्छितः । विद्युपबधायाशु' मनश्चक्रेण्डजेश्वरः ॥ १० ॥ स गत्वा शैलशिखरं को यत्र हतः स्थितः । तस्य सङ्कलनश्चक्रे भ्रातुज्येष्ठस्य खेचरः । कोपामर्षविशवाक्षो नागेन्द्र इव निःश्वसन् ॥ ११ ॥ VARIOUS RBADINGS. भूतानां ममतात्र का विधार्थाय विस्ताक्षो ॥ Such is not the conduct of the intelligent with regard to matters of privacy." kanka answered, “This great mountain is common property, it belongs to me and to all other creatures, as much as to you; what particular right have you to its possession ?" Márkandeya said, While Kanka thus spoke chat Rákshasa slew him with a sword. Kandhara having heard that (his brother) Kanka was killed, and was lying weltering, horrid with gore, quivering, and senseless, swooned with rage. The lord of the birds immediately resolved upon the destruction of Vidyudrúpa, and going to the summit of the mountain where Kankalay dead, first ·१७ . अगामास यचास्ते वाहतस्य राक्षसः। पक्षवातेन महता पालयन् 'भूधरान् वरान् । १२॥ 'वेगात् पयोदवालानि विक्षिपन् क्षतजेखरः। क्षणात् क्षयितशत्रुः स पक्षाम्यां कान्तभूधरः ॥ १३ ॥ पानासक्तमति तत्र तं ददर्श निशाचरं। श्राताम्रवकनयनं हेमपर्यवमाश्रितं ॥ १४ ॥ सन्दामापूरितशिखं हरिचन्दनरूषितं । केतकीपचगीभै दन्तैस्तराननं ॥१५॥ वामोरुमाश्रितां चास्य ददायतलोचना । पत्नी मदनिका नाम पुंस्कोकिलकलस्वनां ॥ १६ ॥ 'जगाम स च तत्र 'सर्वभूधरान् 'सचराचरान् नगान् चिक्षेप 'क्रोधात् कषितनेनः संक्रान्त्याकान्त भूषितं तस्य । embraced his elder brother, and then, with cyes dilated through wrath and impatience, and breathing forcibly like a great snake, proceeded to the place where was the Rákshasa, the destroyer of his brother ; shaking great mountains with tlie strong wind occasioned by the motion of his wings, and with blood-shot eyes, casting.aside the masses of clouds by his swiftness. He arrived there, to destroy his enemy in a moment, having passed over the mountain by bis wings, and saw the Rákshasa engaged in drinking, his face and eyes of a coppery hue, lying on a golden couch, having his bair adorned with wreaths of flowers, and decorated with yellow sandal, and his countenance rendered frightful by his teeth, tbat were resplendant like the middle of the Ketakí leaves. 'Ile also beheld his broad-eyed VARIOUS ABADINGS.

·. तमुवाच सुदुष्टात्मन्बेहि १८ मार्कण्डेय पुराणं । सतो रोषपरीतात्मा कन्धरः कन्दरस्थितं । युध्यस्व वै मया ॥१७॥ 'यस्माज्येष्ठो मम धाता 'विश्रब्धो घातित स्त्वया । तस्मात्त्वां मदसंसक्त नयिष्ये यमसादनं ॥ १८ ॥ विश्वस्तघातिनां लोका ये च स्वीबालघातिनां । यास्यसे "निरयान् सांस्तांस्त्वमद्य मया हतः ॥ १९ ॥ मार्कण्डेय उवाच॥ इत्येवं पतगेन्द्रेण 'प्रोक्तं स्त्रीसन्निधौ तदा। रक्षः क्रोधसमाविष्टं प्रत्यभाषत पक्षिणं ॥२०॥ यदि ते निहतो भ्राता पौरुषं तद्धि दर्शितं'। वामप्यद्य इनिष्येहं खङ्गेनानेन खेचर ॥ २१ । YARIOUS RXADINGS. यदै "श्रेष्ठो 'विश्वस्तो 'बदुशो 'संयुक्तं ममत्तं "निरयावान् इनरकान् घीशन पक्षिराजेन 'प्रोक्ता 'राक्षसः संरब्धः तदिदर्शय । consort by name Madanikú, whose voice was like that of a nale Kokila, leaning on the left thigh of the Ráksbasa. Filled with wrath, Kandhara then thus addressed the Rákshasa in the valley, " Come o. malicious creature, fight with me. As you have killed my elder brother who relied on you, I will send you, O intoxicated wretch! to the mansion of Yama (or Pluto). Slain by me to-day, you shall go to all the regions of torment to which such as kill those who rely on them, and the murderers of women and infants, are condemned." Markandeya said; Being thus spoken to by the lord of birds in the presence of his wife, the Rákshasa, ·१६ मार्कण्डेय पुराणं । तिष्ठ क्षणं नाच जीवन् पतगाधम यास्यसि इत्युकाऽचनपुञ्जाभं विमलं खड्गमाददे ॥ २२ ॥ ततः पतगराजस्य यक्षाधिपभटस्य च । बभूव युद्धमतुलं यथा गरुडशकयोः ॥ २३ ॥ ततः स राक्षसः क्रोधात् खङ्गमाविध्य वेगवत्' । चिक्षेप पतगेन्द्राय निवाणाङ्गारवञ्चसं ॥ २४ ॥ पतगेन्द्रश्च तं खरं किश्चिदुत्नुत्य भूतलात् । वक्केण जग्राह तदा गरुडः पन्नगं यथा ॥ २५ ॥ "वक्रपादतले भंका चक्रे क्षोभमथाण्डजः । तस्मिन् भने ततः खङ्गे बाहुयुद्धमवर्तत ॥ २६ ॥ ततः पतगाजेन वक्षस्याक्रम्य राक्षसः । 'अन्नपादकरें राथु शिरसा च वियोजितः ॥ २७॥ VARIOUS READINGS. A मे "तमुलं ' कोपात् 'वेगवान् हल कोध 'हल तल filled with rage, replied to him in these words): "If I have slain your brother then I have displayed my heroism; I will this day kill you also with this scimitar. O vilest of birds, wait a moment, you shall not escape hence with your life." So saying he took up a bright scimitar black as the antimonial] collyrium and an unparalleled combat ensued betwecn the lord of birds, and the officer of the Lord of Yakshas, like that (which had in former times taken place) between Garuda and Indra. The Rakshasa tben in his rage drew his scimitar, appearing like charcoal that has been extinguished, and launched it against that superior ·२० मार्कडेय पुराखं। तस्मिन्विनिहते सा स्त्री खगं शरणमभ्यगात् । किञ्चित् संजातसंचासा प्राह भार्या भवामि ते ॥ २८॥ तामादाय खगश्रेष्ठः स्वकं गृहमगात् पुनः । गत्वा स निष्कृति धातुर्बिबुद्रुपनिपातनात् ॥ २६ ॥ कन्धरस्य च सा वेश्य प्राप्येच्छारूपधारिणी। मेनकातनया सुधूः सौपर्ण रूपमाददे ॥ ३० ॥ तस्यां स जनयामास तार्थीबाम सुतान्तदा । मुनिशापामिविनुष्टां वपुमसरसां वरां। तस्या नाम तदा चके तार्थीमिति विहङ्गमः ॥ ३१ ॥ मन्दपालसुताथासंञ्चत्वारोऽमितबुद्धयः'। VARIOUS READINGS, यात् 'चारिणी "सं "वपुनामासरोवरां ,विक्रमाः ॥ bird, when the latter springing up a little from the ground, scized it with his beak in the same manner as Garuda catches serp xs, and broke it with its beak and legs, which confounded the Rákshasa, The scimitar being thus broken, they began to wrestle; at length the bird attacking the breast of the Rákshasa, immediately dissevered his bowels, hands, legs, and head. When tbe Rákslasa was killed, his consort applied to the bird for protectionpand, with some trepidation, said, " I am become your wife. The excellent bird then returned to his abode with ber, having avenged the destruction of his brother by slaying the Rákshasa Vidyudrúpa. The fair Rákshasi, who was the daughter of Menaká, on her arrival at the house of the bird, capable as she was of assuming forms at pleasure, transformed ·मार्कण्डेय पुरावं अरितारिप्रभृतयो दोखान्ता हिवसत्तमाः । ३२॥ तेषां जघन्यो धमारग वेदवेदाङ्गपारगः । उपयेमे स तान्साी कन्धरामुमते घुभां । ३३ ॥ कस्यचिवथ कालस्य ताी गर्भमवाप। सप्तपक्षाहित गर्ने कुरुक्षेत्र जगाम सा ॥ ३४॥ कुरुपाण्डवयो युद्धे वर्तमाने सुदारुणे। भावित्वाच्चैव कार्यस्य रखमध्यं विवेश सा ॥ ३५ ॥ "अपश्यत तदा युद्धं भगदत्तकिरीटिनोः । निरन्तरं शरै 'रासीदाकाशं शलभैरिव ॥ ३६ ॥ पार्थकोदण्डनिर्मुक्त मासब मतिवेगवत् । VARIOUS READINGS. "साचापश्यत् सापशव तन तत्रापश्यत् 'चा। herself into a female bird. On this consort, Kandhara begat a daughter, who had (in her former life) been a superior Apsaras named Vapu, consumed by the fire of the curse denounced upon her by the Sage (Durvàsas). The bird then named her Tárkshí. Mandapala bad four sons of unlimited wisdom, of whom Jaritàri was the eldest, and Drona the youngest, excellent birds. The latter, who was virtuous and well versed in the Vedas and Vedángas, married that beauteous Tàrkshí with the permission of Kan. dhara. Some time after this, Tárkshi became pregnant, when, after the seventh fortnight of her conception, she went to Kurukshetra at the time when the terrible battle between the Kurus and the Påndavaa was going on. She entered the midst of the combat in pursuance of the preordination of destiny, ·२२ मार्कण्डेय पुराखं। तस्वा 'भल्ल महिश्यामं त्वचं चिच्छेद जाठरीं ॥३७॥ भिन्ने कोठे शशाज्ञाभं भूमावण्डचतुष्टयं । श्रायुषः सावशेषत्वात्तूलराश विवापतत् ॥ ३८ ॥ सत्पातसमकालच सुप्रतीकाजोत्तमात् । पपात मइती घण्टा वाणमंछिनबन्धना ॥ ३९ ॥ समं समन्तात् 'प्राप्ता तु निर्मिनधरणीतला। छादयन्ती खगाण्डानि स्थितानि पिशितोपरि ॥ ४० ॥ हने च तस्मिन्नृपती भगदत्ते नरेश्वरे । बहून्यहान्यभूाई कुरुपाण्डवसैन्ययोः ॥ ४१ ॥ इत्ते युद्धे धर्मपुचे गते शान्तनवान्तिकं । VARIOUS KKADINGS. 'भलो महावेगावचं 'न्तु संप्रामा विभिन्न सेनयोः । and saw a battle that took place between Bhagadatta and Kiritin. The sky was then constantly covered with arr ws like locusts. In the mean time a weapon, black like a snake, called Bhalla, and discharged from the bow of Pártha, happened to fall upon her with great velocity, and cut off the skin of her belly. The womb being thus run through, four eggs brilliant like the moon, fell upon the ground, bu in consequence of their allotted period of life not being over, they fell as if on a heap of cotton. At the same large bell that was hanging from the : throat of) the best of elephants Supratíka happened to be untied by an arrow cutting off its bands, and it fell straight in the field, covering those the flesh (in which they had fallen) and piercing through the cartb. time a eggs amidst ·मार्कण्डेय पुराणं । २३ भीमस्य गदतोऽशेषान् श्रोतुं धर्मानमहात्मनः ॥४२॥ घण्टागतानि तिहन्ति यचाण्डानि हिजोत्तम । भाजगाम तमुद्देशं शमीको नाम संयमी ॥४॥ सतच शब्दमशृणोच्चिचीकुचीति वाशतां । बाल्यादस्फुटवाक्यानां विज्ञामेऽपि परे सति ॥४४॥ अथर्षिः शिष्यसहितो घण्टामुत्पाच्य विस्मितः । श्रमातृपितृपक्षाणि शिकानि ददर्श ह ॥ ४५ ॥ तानि' तत्र तथा भूमौ शमीको भगवान्मुनिः । दृष्ट्वा स विस्मयाविष्टः प्रोवाचानुगतान् द्विजान् ॥ ४६ ॥ 'सम्यगुतं बिजाग्रेस मुकणोशनसा स्वयं । VARIOUS RXADING). उमनिः 'मः शब्दमटणोत्तेषां क्षांच 'कान् स 'तांत तदा उकृधिः 'सत्यमुक्तं । After this when the King Bhagadatta was slain, the battle continued for many days between the armies of the Kurus and Pándavas. O eminent Bráhmana, when the conflict was concluded, the son of Dharma (Yudhishthira) having gone to the descendant of Santanu, the righteous instructor Bhishma, to hear of various virtues from him, an ascetic named S'amika came to the spot where those eggs lay within the bell. He there heard the chirping of the chickens, which were unintelligible on account of their infancine age, although they were endowed with transcendent knowledge. That Sage then took up the bell with the aid of) his disciples, and saw with astonishment the .

·२४ मार्कण्डेय पुराणं । पलायनपरं दृष्ट्वा दैत्यसैन्यं सुराहितं ॥ ४७ ॥ . न गन्तव्यं निवर्तध्वं कस्माद् व्रजत कातराः । उतहज्य शौर्ययशसी कगता न मरिष्यथ ॥४८॥ नश्यतो युद्ध्यतो वापि तावद्भवति जीवितं । यावसाता ऽजत् पर्व नयावन्मनसेप्सितं ॥ ४६॥ एके नियन्ते स्वगृहे पलायन्तो ऽपरे जनाः। भुनन्तोऽन्न तथैवापः पिबन्तो निधनं गताः ॥ ५० ॥ विलासिन स्तथैवान्ये कामयाना निरामयाः । अविक्षतानाः शस्त्रैश्च प्रेतराजवशङ्गताः ॥ ५१ ॥ VARIOUS READINGS. era; 'तावत् छति 'अनामयं young ones, without father, without mother, without wir The illustrious Muni S'amíka having scen them lying on t' ground, and, being filled with wonder, observed to his twice-born follow: "Well was it said by the eminent Brálımaņa S'ukra to the forces of the Daityas, when he saw tben, overpowered by the gods, betaking themselves to flight; 'do not fly, said he, return; why are you running away through fear? Though relinquishing your valour and fame where can you avoid death? The lives as well of those that perish as of those that continue fighting extend to the length preordamed by Brahmà, and not to the extent desired by them. Some die in their own houses, some amidst their flight, and others expire while eating rice or drinking water; others again while merry, lewd, and in perfect health. Some become subject to the king of the dead ·मार्कडेय पुरावं २५ अन्ये तपस्यभिरता नीताः प्रेतनपानुगैः । "योगाभ्यासे रताचान्ये नैव प्रापुरमत्युतां ॥५२॥ 'शम्बराय पुरा क्षिप्तं वजं कुलिशपाखिना। हृदये ऽभिहतस्तेन तथापि न मतोऽसुरः ॥५॥ वजेण तेनैवेन्द्रेण दानवाः । प्राप्त काले हता दैत्यास्तत्क्षणानिधनं गताः॥ ५४॥ विदित्वैवं न संचासः कर्तव्यो विनिवर्तत । ततो निवृत्तास्ते दैत्याल्यला मरण भयं ॥ ५५ ॥ इति शुक्रवचः सत्यं कृतमेभिः खगोत्तमैः। ये युद्धेऽपि न संप्राप्ताः पञ्चत्व मतिमानुषे ॥ ५६ ॥ तेनैव खलु VARIOUS READINGS. 'योगन्यास मयतां শায় 'तां "सम्यक् 'श्रुतं (Pluto) without being wounded with weapons, while others have been taken away by his officers when engaged in the exercise of religious austerities. Others though devoted to the performance of devotion have not attained immortality. The thunderer once discharge bis thunderbolt against S'ambara; the Asura though pierced through his heart, was not killed by it; whereas other Asuras have died the moment they were wounded by the saine Indra and with the same weapon, when their time Knowing this you should not be deterred by fear : desist from your flight.' "The Daityas then balted, giving over all fear of death. Those words of S'ukra are verified by these best of birds, who are not destroyed even in the midst of a'super-human combat. Where, O Brahmanas, the fall of the eggs? Where the was come. .. D ·२६ मार्कण्डेय पुराणं ॥ काण्डानां पतनं विप्राः क घण्टापतनं समं । क्कच मांसवसारनै मेरास्तरणक्रियाः ॥५७ ॥ केयेते सर्वथा विना नैते सामान्यपक्षिणः । दैवानुकूलता लोके महाभाग्यप्रदर्शिनी ॥ ५८॥ एवमुक्का स तान् वीक्ष्य पुनर्वचनमब्रवीत् । निवर्तताश्रमं यात गृहीत्वा पक्षिबालकान् ॥ ५६ ॥ माजीराखुभयं यच नैषामण्डजजन्मना । श्येनतो नकुलाहापि स्थाप्यन्तां तत्र पक्षिणः ॥ ६ ॥ द्विजाः किं वातियत्वेन मार्यन्ते कर्मभिः स्वकैः । YAXIOUS READINGS. 3 प्रसाधिनी अभियत्नेन । simultaneous dropping of the bell? And where the spreading of the ground with thesh, marrow, and blood? They must be some Brahmanas; they are no common birds; for divine favour is, in this world, an indication of great fortune." Ilaving thus spoken, he looked at them for a while, and then spoke as follows: "Stop, take these young birds, and go home. Keep them in a place where they may have no fear of (being injured by) cats, rats, harks, and mungooses. But, O Brahmaņas, what is the use of great care? All creatures are destroyed or preserved by their own acts, as these young birds, but still people should use their efforts on all occasions. Whoever does his duty as a man, is never blamed by the wise.” Thus addressed by the sage, those descendants of sages took the young birds, and went to their own dwelling, pleasing to devotees, and where the branches of the trees were rife with swarms of black bees. RA ·___ the discus (Viabņu), Rudra, Brahmi, the king of मार्कण्डेय पुराणं। रक्ष्यन्ते चाखिला जीवा 'ययेते पक्षिवालकाः ।६।। तथापि यत्नः कर्तव्यो नरैः सर्वेषु कर्मसु । कुवन पुरुषकारन्तु वाध्यतां याति नो सतां । ६२ इति मुनिवरचोदिता'स्ततस्ते मुनितनयाः परिगृह्य पक्षिणस्तान्। तरुविटपसमाश्रितालिसंघ ययुरथ तापसरम्यमाश्रमं स्वं ॥६३॥ स चापि वन्यं मनसाभिकामितं प्रगृह्य मूलं कुसुमं फलं कुशन्। चकारचक्रायुधरुद्रवेधसां सुरेन्द्रवैवखतजातवेदसा ॥ ६४॥ अपाम्यते hष्पतिवित्तरक्षियोः समीरणस्यापि तथा हिजोत्तमः । धातुविधानुस्वववैश्वदेविकाः श्रुतिपयुक्ता विविधास्तु सक्रियाः॥६५॥ वर्धते मोदिता रम्। And the Muni, best of Brāhmanas, himself took beautiful wild roots, Bowers, fruits, and Kus'a grass; and performed rhe various worship, as prescribed in the Vedas, of the holder of gods (Indra), Vaivas-wata, Játavedas, "the lord of waters, (Varuna), Brihaspati, the treasurer (Kubera), the Air, Dhatri and Vidbátri, and the Vais'wadevikas. VALIOUⓇ RRAQINGS.

·२८ मार्कण्डेय पुराणं । इति मार्कण्डेय पराणे चटकोत्पत्तिः ॥२॥ carriage in the sight of the sage's song whose eyes rolled हतीयोऽध्यायः॥३॥ मार्कण्डेय उवाच ॥ 'प्रमाणात The End of the 2nd Chapter on the birth of the Birds: CIIAPTER III. Markandeya said; O Lord of Brāhmanas! he, the excellent sage, daily cherished them with food, water, and shelter. In the course of a month they went to the path of the Sun's अहन्यहनि विप्रेन्द्र स तेषां मुनिसत्तमः । चकाराहारपयसा तथा गुप्तया च पोषणं ॥१॥ मासमाचेण जम्भुस्ते भानोः स्यन्दनवमनि । कौतूहलविलोला? दृष्ट्वा मुनिकुमारकैः ॥ २॥ दृष्ट्वा महीं सनगरां साम्भोनिधिसरिहरां। रथचक्रप्रमाणां' ते पुनराश्रममागताः ॥ ३ ॥ VARIOUS HEADINGS. seas, with delight. Having viewed the earth with its cities and great rivers (round) like a carriage wheel, they, the great-minded birds, returned home, their spirits wearied with farigue. Their intelligence too developed there ·मार्कण्डेय पुरावं श्रमसान्तान्तरात्मानो महात्मानो वियोनिजाः । जानश्च प्रकटीभूतं तच तेषां प्रभावतः ॥ ४॥ काषेः शिष्यानुकम्पार्थं वदतों धर्मनिश्चयं । कृत्वा प्रदक्षिणं सर्वे चरणावभ्यवादयन् ॥ ५ ॥ ऊचुश्च 'मरणाहोरान्मोक्षिताः स्म 'स्त्वया मुने। आवासभक्ष्यपयमा त्वं नो दाता पिता गुरुः ॥ ६ ॥ गर्भस्थानां मृता माता पिचा नैवास्म पालिताः । त्वया नो जीवितं दत्तं शिशवो येन रक्षिताः । ७॥ क्षितावक्षततेजास्त्वं कृमीणामिव शुष्यतां । गजघण्टां समुत्याश्य कृतवान् दुःखरेचनं ॥८॥ YAXIOT% READINGS. महात्मनां अवतो 'मरणोद्योगात् त्वया । सार्य मोचन through their energy. Circumambulating the sage who declared their duties with certainty out of affection to his pupils, ihey all adored his two feet, saying, "O Sage! we have been saved by thee from a miserable death; thou art our preceptor and father, the giver of shelter, food, and water. Our motber died while we were in the womb; we were not maintained by our father. Life was bestowed on us by thee by whom we were saved as infants. While we were periabing on the ground like worms, thou of undiminished energy, didst deliver us from our misery by taking up the elephant-bell. O father we were cherish. ed by thee who thus didst think within thyself : • How sball these feeble creatures grow; when shall I see them in the sky? when shall I see them on a tree off from the ground, and then going to another cree? when shall the neatness of my person - ·my मार्कण्डेय पुराणं। कथं वईयुरवलाः खस्थान् द्रक्ष्याम्यहं कदा। कदा भूमे दे॒मं प्राप्तान 'द्रक्ष्ये दक्षान्तरं गतान् ॥ ६ ॥ कदा मे सहजा कान्तिः पांगुना नाशमेष्यति। रपा पधानिलोत्येन मत्समीपविचारिणां ॥ १० ॥ इति चिन्तयता तात भवता 'प्रतिपालिताः । ते सांप्रतं प्रताः स्मः प्रबुद्धाः करवाम किं ॥ ११ ॥ इत्यषि वचनं तेषां श्रुत्वा संस्कारवत् स्फुटं । शिष्यैः परिवतः सर्वैः सह पुत्रेण शृङ्गिणा ॥ १२ ॥ कौतूहलपरो भूत्वा रोमाञ्चपटसंशतः । उवाच तत्वतो ब्रूत प्रातः कारणं गिरः ॥ १३ ॥ कस्य शापादियं प्राप्ता भवद्भिर्बिकिया परा। रूपस्य वचसश्चैव तन्मे वक्तुमिहार्हथ ॥ १४ ॥ । VARIOUS READINGS, बवः तस्मात् विहारिबां खया स परि वचसाचैव be effaced by the dust raised by the wind excited by their wings on their fluttering near me? We have now grown ; what shall we do, having attained to intelligence." The sage having, in the midst of all his pupils with his son S'ringin, heard their discourse, which, through practice, had be. come diatinctly articulate, and being highly delighted, his hair riding on end around him as it had been a garment, said ; " Tell me truly the cause of your employing articulate utterance. It becometh you to tell me now by whose malediction bave your forms and .

·मार्कडेय पुरावं। पक्षिण जः। 'विपुलस्वानिति स्थातः प्रागासीमुनिसत्तमः । तस्य पुषइयं जो सुकूषस्तुम्बुरु स्तथा ॥ १५ ॥ सुकृषस्य वयं पुचा श्चत्वारः संयतात्मनः तस्पर्षे विनयाचारभक्तिनमाः सदैव हि ॥ १६ ॥ तपश्चरणशक्तस्य शास्यमानेन्द्रियस्य च । यथाभिमतमस्माभिस्तदा 'तस्योपपादितं ॥१७॥ समित्युष्यादिकं सर्वं यच्चैवाभ्यवहारिक' । एवं तचाथ वसतां तस्यास्माकञ्च कानने ॥१८॥ आजगाम महावी भनपक्षो जरान्वितः । VARIOUS READINGS. 'नि हिम्बका 'यमिततेजसः समहात्मनः तथा चावहारिक •speech been thus greatly changed." The birds said, "There lived an excellent sage in times of yore named Vipulaswán. Two son: were born to him, Sukçisha and Tumburu. We four were sons of the devout-minded Sukrisha, and with gentleness, good conduct, and faith, were ever submissive to the Bage. Whatever was desired by that sage, potent in austerity and of subdued passions-whether it was flowers and twigs (for offerings) and the like, or food, was immediately procured by us. While our father and ourselves thus dwelt in the forest, the lord of gods came in the shape of a bird, of gigantic form, with eyes of a coppery hue, wings broken, enfeebled in mind, and decrepit. (He came) desirous of becoming acquainted with the magnanimousgreat ·the eighth day I recovered . my... भक्ष्यार्थिनं 'ममाधुना पक्षिराट् प्रेरितेन ॥ 'पातिता प्राप्य चेतः॥ sage (our father), of conduct distinguished by truth, holiness, and forbearance, and he proved the cause of our malediction. The bird said, 'O lord of Brāhmanas, it becomes you to save me who am afflicted with hunger. I want food. O fortunate my incomparable refuge. While sitting on peak of the Vindhya, I was blown down by a strong gust of wind excited by the wings of a bird. This same I was for seven days on the ground in a state of insensibility and without recollection. On senses. On recovering my seases I felt lungry, and, desirous of माकण्डय पुराण ॥ श्रातामनेवः खस्तात्मा पक्षी भूत्वा सुरेश्वरः ॥ १६ ॥ सत्यशौचक्षमाचार मतीवोदारमानसं । जिज्ञासुस्तमृषिश्रेष्ठ मस्मछापभवाय च ॥ २० ॥ पछवाच ॥ विजेन्द्र मां क्षुधाविष्टं परिचातुमिहाईसि । 'भक्षणार्थी महाभाग गतिर्भव ममातुला' ॥ २१ ॥ विन्ध्य स्य शिखरे तिष्ठन् पत्रिपचेरितेन वै। पतितोऽस्मि महाभाग श्वसनेनातिरंहसा ॥ २२ ॥ सोऽहं मोहसमाविष्टो भूमौ सप्ताहमस्मृतिः । स्थितस्तवाष्टमेनाहा चेतनां प्राप्तवानहं ॥२३॥ "प्राप्तचेताः क्षुधाविष्टो भवन्तं शरणं गतः । VARIOUS READINGS. one! be a ·मार्कण्डेय पुरावं। भक्ष्यार्थी विगतानन्दो दूयमानेन चेतसा ॥ २४ ॥ 'तत् कुरुष्वामलमते मत्भाणायाचला मतिं । प्रयच्छ भक्ष्य विप्रर्षे प्राण्याचाक्षम "मम ॥२५॥ स एवमुक्तः प्रोवाच तमिन्द्र पक्षिरूपिणं । प्राणसन्धारणाीय दास्ये भक्ष्य तवेसितं ॥ २६ ॥ इत्युक्का पुनरप्येनमपृच्छत् स हिजोत्तमः । श्राहारः कस्तवार्थाय 'उपकल्यो भवेमया। स चाह नरमांसेन हप्तिर्भवति मे परा॥२७॥ ऋषिरुवाच॥ कौमारं ते व्यतिकान्तमतीतं यौवनय ते । वयसः परिणामस्ते वर्तते नून मण्डज ॥ २८ ॥ VARIOUS AKADINOS. me. 'स धुवं यथेश्चितं "अप ॥ food, cheerless, and anxious in mind, I have come to you for relief. O thou of spotless mind, form a fixed determination to relieve Give me, O excellent Brāhmana, such food as I may subsist upon." He, thus addressed, said to the bird-like Indra; " I will give thy desired food for thy subsistence." So saying, the excellent Brahmaņa again asked him, food shall I prepare for thee!" He said, “Human flesh I am most satisfied wieb." Tie sage said, "O bird, thy infancy is passed, thy youth is gone; verily thou art at the end of thy years-(a period of life) in which all desires cease in Why art thou so cruel-minded in thy old age ? Where is buman flesh ? and where thy end of days? They " What men.

·मार्कण्डेय पुराणं ॥ यस्मिनराणां सर्वेषामशेषेच्छा निवर्तते । स कस्मादृट्वभावेऽपि "सुवृशंसात्मको भवान् ॥ २६ ॥ क मानुषस्य पिशितं व वयश्चरमं तव । सर्वथा दुष्टभावानां प्रशमो नोपपद्यते ॥ ३० ॥ अथवा किंमतेन प्रोक्तनास्ति प्रयोजनं । प्रतिश्रुत्य सदा देयमिति नो भावितं मनः ॥ ३१ ॥ इत्युका तं स विप्रेन्द्रस्तथेति कृतनिश्चयः । शीघ्रमस्मान् समाय गुणतोऽनुप्रशस्य च ॥ ३२ ॥ उवाच क्षुब्धहृदयो मुनिवाक्यं सुनिष्ठुरं। विनयावनतान् सर्वान् भक्तियुक्तान् कृताञ्जलीन्॥ ३३ 'कृतात्मानो हिजश्रेष्ठा ऋणैर्युक्ता मया । VARIOUS READINGS 4नमान 'उहत्वभावेऽपि ना 'ममानेन 'प्रतिश्रुतं सुरेन्द्र कृताची भो "मुक्ता । whose dispositions are evil are not moderated. But what is the use of my speakir.g thus ? Our minds are always resolved that what has been promised must be given." The excellent Bráḥmaņa having thus spoken to him, and having made up his mind, called us quickly, and having praised us according to our good qualities, addressed, with a troubled heart, (the following) cruel expressiona to us who stood with hands joined, full of reverence, and bowing through humility. 'O devout-minded excellent Bráhmaņas, you are joined in a debt with myself, since you were born good sons unto me. If a master is, in your estimation, adorable, and a father ·मार्वल्डेय पुरावंत जातं श्रेष्ठमपत्य' यूयं मम हिजोत्तमाः ॥२४॥ गुरुः पूज्यो यदि मतो भवतां परमः पिता। ततः कुरुत मे वाक्यं नियंलीकन चेतसा ॥३५॥ तदायसमकालभ प्रोक्तमस्माभिराहतः। यहक्ष्यति भवांतर कृतमेवावधार्थता । ३६ । ऋषिरुवाच। मामेष शरणं प्राप्तोविहगः धुत्तृषान्वितः । युमन्मांसेन येनास्य 'क्षणं हप्तिर्भवेत वै ॥ ३७॥ "कृष्णाक्षयश्च रक्कोन तथा शीघ्र विधीयतां । ततोवयं प्रव्यविताः प्रकम्पोतसाध्वसाः ॥ ३८ ॥ कष्टं कष्टमिति मोच्य नैतत् कुर्मेति चाब्रुवन् । कथं परशरीरस्य हेतो स्वकं बुधः ॥ ३९ ॥ VARIOUS RRADIREOS.. .. के यथारिजाः यथामलाः निर्विशान डन्वितः मिथ 4भवविति खया supreme, then do you fulfil my words with a sincere mind'. While he was yet speaking we answered with revertnce, 'Whatever you may say you may consider as already done by us.' The sage said, "This bird aflicted with hunger and thirst has had recourse to me. Let him be immediately satisfied with your desh, and his thirst be queached with your blood though it be for but a moment.' On ebis we were troubled and trem bled with fear. We remarked it is hard, it is bard'; and baid we would not do this. Why should . wise man cause his own body to be destroyed or injured for the sake of ·माकण्य मुपाणं विनाशयेद् घातयेदा यथाधात्मा तथा सुतः । पितृदेवमनुष्याणां यान्युक्तानि ऋणानि वै ॥ ४० ॥. तान्यपाकुरुते पुत्रो न शरीरप्रदः सुतः। तस्मान्नैतत् करिष्यामो नो चीण यत् पुरातनैः ॥ ४१ ॥ जीवन् भद्राण्यवाप्नोति जीवन् पुण्यं करोतिः च । मृतस्य देहनाशच 'धर्माधुपरतिस्तथा ॥ ४२ ॥ आत्मानं सर्वतोरक्ष्य माहुधर्मविदो जनाः । 'इत्थं श्रुत्वा वचोऽस्माकं मुनिः क्रोधादिव ज्वलन् ॥४३॥ प्रोवाच 'पुनरप्यस्मान् निई हन्निव लोचनैः । VARIGUS A BADINGS. पुनः वै नामोऽस्ति 'धर्मस्थोपरमः 'धम्मथुपरमः विदस्तथा "ऋषिराइ ततः श्रुत्वा तदास्माभिरदाह । कोपामविरत्ताक्षो धिक शब्द परुषं वचः। पुनरमान् सः । another's body?-for a son is like one's own self. The son liquidates the debts of fathers, gods, and men; the son is not one that should give up bis body. Therefore we shall not do this_such as was never done by the ancients. A person receives blessings by living; be performs meritorious actions by living. The body of the dead man is destroyed and so all virtue ceases with him. Those who are acquainted with virtue bave said that self-preservation ought by all means to be secured.' The tage having heard these our words, and, burning as it were with rage, spoke still again to us as if he would consume us with his ·मार्कण्डेय पुरावं 'प्रतिज्ञातं वचो मद्यं यस्मात्रैतत् प्रकुर्ववाः ४४॥ तस्माभच्छापनिर्दम्या स्तियंग्योनी प्रयास्यथ । एवमुक्का तदा सोऽस्मांस्तं विधाममब्रवीत् ॥ ४५ ॥ अन्त्येष्टिमात्मनः कृत्वा शास्वतश्चौईदेहिक । भक्ष्यस्व सुविश्रब्धो मामच दिजसत्तम ॥ ४६ ॥ श्राहारीकृतमेतत्ते मया देहमिहात्मनः । एतावदेव विप्रस्य ब्राह्मणत्वं प्रचक्ष्यते ॥४७॥ यावत् पतगजात्या 'स्वसत्यपरिपालनं । न यईक्षिणावद्धितत्पण्य प्राप्यते महत् । ४८॥ कर्मणान्येन वा विगै यत् सत्यपरिपालनात्। VARIOUSRBADINGS. इसक्षम्य न कृतं यमाचो मम समन्वितैः । मांस मे देहोय eyes; "Forasmuch as you bave not performed the proinise made to me, therefore, consumed by my malediction, you shall enter into the womb of brute creatures." Having thus spoken to us, he said to that bird : 'O excellent bird ! eat me up here without hesitation after I shall have performed my funeral and posthumous obscquies agreeably to the Scriptures. I have consigned this my body for thy food. O pre-eminent among birds! a Brāhmana's Brāhmanhood is said to extend just so far As he maintains bis own truthfulness. A Brahmana cannot by sacrifices concluded with the prescribed fees, or by any other works, obtain such great merit as he does by keeping faith.'

·३८ मार्कण्डेय पुराणं। इत्वृषेर्वचनं श्रुत्वा सोऽन्त विस्मयनिर्भरः ॥ ४६ । प्रत्युवाच मुनिं शक्रः पचिरूपधरस्तदा। योगमास्थाय विप्रेन्द्र त्यजेदं व कलेवरं ॥ ५० "जीवजन्तुं हि विप्रेन्द्र न भक्षामि कदाचन। तस्यैतइचनं श्रुत्वा योगयुक्तोऽभवम्मुनिः ॥ ५१ ॥ 'तं तस्य निश्चयं ज्ञात्वा शकोऽप्याह खदेहभृत् । भो भो विप्रेन्द्र बुध्यस्व 'बुड्या 'बोध्यं बुधात्मक ॥ ५२ ॥ जिज्ञासाथ मयाऽयं ते अपराधः कृतोऽनघ । तत् क्षमस्वामलमते का घेच्छा क्रियतां तव ॥ ५३॥ पालनात् सत्यवाक्यस्य प्रोतिमें परमा त्वयि । VARIOUS READINGS. ब मागतः 'जीवन्मांसं 'यावज्जोवन्तु सतास्य गुणात्मक 'शकोऽह मामतः लेप्यपराधः । Indra, disguised as a bird, having heard these words of the sage, felt astonished within himself and replied ? "O excellent Brah. inana, abandon this your body by the power of contemplation; I never eat a living creature." The sage hearing these his (Indra's) words, fixed himself in contemplation. Indra, perceving he was in earnest, assumed his own form, and said; “Ho! Ho! O thou excellent Brahmana of understanding mind, understand things to be understood by the understanding. I have committed this fault with a view to try you o sinless one. Forgive it, holy. aninded sage! What is your wish that I may do it. Iam highly pleased with you for maintaining truthfulness. Henceforth it shall ·माय पुरा। अद्यप्रभृति ते ज्ञानमैन्द्र प्रादुर्भविष्यति ॥५४॥ तपस्यथ तथा धर्मे न ते विनो भविष्यति। इत्युका तु गते शके पिता कोपसमन्वितः ॥ ५५ ॥ प्रणम्य शिरसामाभिरिदमुको महामुनिः। बिभ्यतां मरणात्तात त्वमस्माकं महामते । ५.६ क्षन्तमईसि दीनानां जीवितप्रियता हिमः। त्वगस्थिमांससंघाते पूयशोणितपूरिते ॥ ५७ ॥ कर्तव्या न रतिर्यच तचास्माकमियं रतिः । श्रूयताच महाभाग यथा लोको विमुद्यति ॥ ५८ ॥ कामक्रोधादिभिर्दोषैरवशः प्रबलारिभिः । प्रज्ञाप्राकारसंयुक्रमस्थिस्थूणं पुरं महत् ॥ ५ ॥ चर्मभित्ति महारोधं मांसशोणितलेपनं। VARIOUS ALADINCS. « Thou art compebe apparent that you are endued with the knowledge which is distinguished by my name. There shall be no obstruction to your derotional exercises and sacred duties." Indra having thus spoken departed. Our father was full of wrath. We prostrated our heads before the great sage and thus spoke ; tent O magnanimous fatber to forgive us, miserable creatures, who are afraid of dying, through fondness for life. Our attachment is fixed to (the body) a collection of skins, bones, and flesh, full of pus and blood, for which there ought to be no attachment. Hear, O thou of great fortune ! how people are deluded by being sub. *ject to powerful enemies, even the vicious passions of lust, anger ·मार्कण्डेय पुराणं । नवद्वारं महायासं सर्वतः वायुवेष्टितं । वृपश्च पूरुषलव चेतनावानवस्थितः। मत्रिणी तस्य बुनिश्च मनश्चैव विरोधिनौ ॥ ६१ ॥ यतेते वैरनाशाय तावभावितरेतरं। वृपस्य तस्य चत्वारो नाशमिच्छन्ति विद्विषः ॥ २ ॥ कामः क्रोधस्तथा लोभोमोहश्चान्यस्तथा रिपुः । यदा तु सवपस्तानि हाराण्यारत्य तिष्ठति ॥ ६३ ॥ सदा 'सुस्थबलश्चैव निराततश्च जायते। जातानुरागो भवति शचुभिनाभिभूयते ॥ ६४ ॥ यदातु सर्वहाराणि विश्तानि स मुञ्चति । रागोनाम तदा शचुर्नेवादिद्वारमच्छति ॥ ६५ ॥ VARIOUS READINGS. इतरी चापिमहा खस्थ महा। &c. The body is a great nine.gated city, full of pain, of whichº the intellect is the fortification, the bones are the pillars, the skin is the protecting walls, the flesh and blood the plaster, and which is covered over with sinews. The sentient Purusha (or soul) dwells in it as king. He has two contlicting counsellots, the mind (Manas) and the understanding (Buddhi), who are studying to destroy each other as foes. Four enemies, Lust, Anger, Avarice, Delusion, desire the monarch's destruction. When the king closes those gates be remains firm and strong, and without anxiety. He becomes amiable ; he is ja vincible to his foes. But when he leaves all his gates open, the all pervading and far spreading foe named Passion gets into the eyes and other inlets, and enters through ·मार्कण्डेय पुराण सर्वव्यापी महायामः पञ्चद्वारप्रवेशनः । तस्यानुमार्ग विशति तहे घोरं रिपुत्रयं । ६६ प्रविश्याथ स वै तब हारैरिन्द्रियसंजकः। रागः संश्लेषमायाति मनसा च सतरैः । ६७॥ इन्द्रियाणि मनश्चैव वशेकृत्वा दुरासदः । हाराणि च वकृत्वा प्राकारं 'नाशयत्यथ ॥ ६८॥ मनस्तस्याश्रितं दृष्ट्वा बुद्धिनश्यति तत्क्षणात् । अमात्यरहितस्तत्र पौरव!भिमस्तथा ॥ ६ ॥ 'रिपुभिलब्धविवरः स पो नाश मृच्छति । एवं रागस्तथा मोहो लोभः क्रोधस्तथैव च ॥ ७० ॥ प्रवर्तन्ते दुरात्मानो मनुष्यस्मृतिनाशकाः । 'प्रविश्य च ततः 'प्रविश्य च रिपुः संशितैः 'चायत्यय 'ज्ञात्वा "शभिनन्यावसरः कामः ॥ five gates. The other three formidable foes follow in the track of passion. Having entered through the doors known by the term organs, passion, with the other foes, conspires witin the mind. The inveterate foe passion, having subjugated the mind and the organs, and secured the gates, destroys the fortification. The understanding (Buddhi), perceiving that the mind in possessed by passion, immediately perisbos. Tbe king, deprived of his ministers, deserted by his subjects, and his avenues discover. ed by the enemy, comes to destruction. Thus the ricious attributes, passion, delusion, avarice, and anger, the destroyers of hu- VARIOUS READINGS.

·page, have mercy on us whose understandings ४२ मार्कण्डेय पुराणं ॥ रागात् कोधः प्रभवति क्रोधालोभोऽभिजायते ॥ ७१ ॥ लोभाद्भवति सम्मोहः सम्मोहात् स्मृतिविधमः । स्मृतिभ्रंशाद् बुद्धिनाश बुद्धिनाशात् प्रणश्यति ॥ ७२ ॥ एवं प्रनष्टबुद्धीनां रागलोभानुवर्तिनां । जीविते च सलोभानां प्रसादं कुरु सत्तम ॥ ७३ ॥ योऽयं शापो भगवता दत्तः स न भवेत्तथा। न तामसीं गतिं कष्टां व्रजेम मुनिसत्तम ॥ ७४ ।। ऋषिरुवाच ॥ यन्मयो न तम्मिथ्या भविष्यति कदाचन । न मे वागवतं प्राह यावदद्येति पुत्रकाः ॥ ७५ ॥ दैवमत्र परं मन्ये धिक् पौरुषममर्थकं । man memory, wax strong. From Passion proceeds Anger, from anger Avarice, from avarice Delusion, from delusion the distrac. tion of memory, from the damage to memory the destruction of the understanding, from the destruction of the understanding, the destruction of the soul. O excellent have been destroyed, who are led by lust and avarice, who are covetous of life. Avert the malediction pronounced by yourself; "O excellent sage, let us not tread that dire dark path." The sage said, What has been spoken by ze can never prove nugatory. O sons ! my voice has never to this day uttered ·मार्कण्डेय पुरावं अकार्य कारितो येन बखादामचिन्तित ॥ ७६ ॥ 'यस्माञ्च युमाभिरकं प्रणिपत्य प्रसादितः । तस्मात्तिर्यमापनाः परं ज्ञानमवाप्पथ ॥ ७७ ॥ 'ज्ञानदर्शितमार्गाश्च निडूतक्लेशकल्मषाः । मत्प्रसादादसन्दिग्धाः परां सिद्धिमवास्थय । ७८॥ एवं शताः स्म भगवन् पित्रा दैववशात् पुरा। ततः कालेन महता योन्धन्तरमुपागताः ॥ ७९ ॥ जाताच रणमध्ये वैभवता परिपालिताः । वयमित्य विजश्रेष्ठ खगत्वं समपागताः। नात्यसाविक संसारे यो न दिष्टेन बाध्यते ॥८॥ VARIOUSALADINOS. 'चिन्तयन् यस्माद्युमाभिरद्यावं शानादेभित साराच व जैमिनिः प्रश्नसन्देहान् यदा वक्ष्यति पुनकाः । तदा मेल्यिच महापादेष वोऽनुमंहः कृतः। सर्वेवामेव जस्तूनां देवाधीनं तिष्ठितं । a falsehood. Here I consider fate to be overruling. Fie upon the unprofitable power whereby I have been forcibly led without consideration to do that which is wrong. But since you have propitiated me by your obeisance, you shall obtain the most excel. lent knowledge in your irrational brute condition, Flaving hy my grace an insight into essential knowledge, destitute of trouble, sin, and doubt, you shall attain to supreme perfection. Thus were we cursed by our father O lord, in days of yore through the power of fate. After a long time we were born again as inferior creatures in the midst of a battle and cherished by ·मार्कण्डेय पुराणं ॥ मार्कण्डेय उवाच ॥ इति तेयां वचः श्रुत्वा शमीको भगवान् मुनिः । प्रत्युवाच महाभाग समीपस्थायिनो दिजान् ॥१॥ पूर्वमेव मया मोकं भवतां सविधाविदं । सामान्यपक्षिणो नैते केऽप्येते विजसत्तमाः। ये युद्धेऽपि न संप्राप्ताः पञ्चत्वमतिमानुषे ॥ ८२॥ ततः प्रीतिमता तेन तेऽनुज्ञाता महात्मना । जग्मुः शिखरिणां श्रेष्ठं विन्ध्य द्रुमलतायुतं ॥ ८३॥ यावदद्य स्थितास्तस्मिनचले धर्मपक्षिणः । तपःस्वाध्यायनिरताः समाधौ कृतनिश्चयाः ॥ ८४ ॥ VURIOUS HEADINGS. no "महातेजा 'प्रीतमनस्केन 'समाधिधृतचेतसः कृतचेतसः ॥ 10. Oexcellent Brāhmana, we thus entered into the udition of birds. There is one in this world who is not overpowered by fate." Markandeya said, The illustrious sage Samíka, O thou of great fortune! Waving thus" heard their discourse replied to the Bráliinan.is near him: "I said before in your presence these are not common birds; they inust be some excellent Brühmaņas (or birds ) who did not meet with death even in the midst of a super-human combal." Then the holy birds, with the consent of the great-ininded delighted sage, went The word Ddwrija literally " boro - second time" is applied to birds as well no Brálmuous; the former, because they are born once when the eggs are laid, and a meetmed time when they are hatched; the lalter, because they are said to be born again when they are invested with their sacred cord. .

·४५ मार्कण्डेय पुराव। इतिमुनिवरलब्धसनियास्ते मुनितनया विहगस्व मभ्युपेताः । गिरिवरगहनोतिपुण्यतोये यतमनसो निवसन्ति विध्यपृष्ठे । ८५ ॥ इति मार्कण्डेयपुराणे विन्यप्राप्तिः ।३। चतुर्थोऽध्यायः ॥ ३॥ मार्कण्डेय उवाच ॥ एवन्ते द्रोणतनयाः पक्षिणो ज्ञानिनोऽभवन् । वसन्ति ह्यचले विन्ध्ये तानुपाख च पृच्छु च ॥१॥ इत्यूषेवचनं श्रुत्वा मार्कण्डेयस्य जैमिनिः । to Vindhya, the best of mountains, covered with trees and creepers; and are living there to this day, devoted to austerities and to reading of the Vedas, and fixed in contemplation. The sons of tire sage thus changed into birds, and arrived at honour by his blessing, inhabit, will subdued winds, the acclivity of the Vindbya, the excellent mountain, whose forests abound wih most holy waters. The end of the 3rd Chapter on the journey to Vindhya. IV. CHAPTER. Márkapdeya said (to Jaimini), The birds, sons of Druña, being thus endowed with knowledge, dwell on the mount Vindhya. Have recourse to them and ask dem.

·out De out ४६ मार्कण्डेय पुराणं । जगाम विध्यशिखरं यत्र ते धर्मपक्षिणः ॥ २॥ तबगासन्नभूतश्च शुश्राव पठता ध्वनि। श्रुत्वा च विस्मयाविष्टश्चिन्तयामास जैमिनिः ॥ ३॥ स्थानसौष्ठवसम्यवं जितखासमविश्रम । विस्पष्टमपदोषश्च पश्यते दिजसत्तमैः॥४॥ वियोनिमपि संप्राप्तानेताम्मुनिकुमारकान्। चिवमेतदहं मन्ये न जहाति सरस्वती॥५॥ बन्धुवर्गस्तथा मिचं यच्चेष्टमपरं रहे । त्यका गच्छति तत् सर्वन जहाति सरस्वती ॥ ६ ॥ इति संचिन्तयन्नेव विवेश गिरिकन्दरं। Jaimini having heard these words of the sage Màrl veya went to the summit of the Vindhya where the holy .birdsresided. When he approached that mountain he heard their voice while they were reading. Jaimini having heard (their voice) was filled with wonder, and thus thought (within himsell); " Tlie excellent birds are reading in the proper place and in n of breath nor losing their roice, with "clearness and without any "fault. L consider it wonderful that Saraswati has 'not abandoned these sons of a sage though they have passed into the condition of brutes. Kindred and friends and other dear objects in the house may all abandon (one) and : got away, Saraswati never abaddons (a person)." Thus masing he VARIOUS READING 'खरं। manner, never becoming m ·Seeing them read without any defect in their मावस्डेय पुराण प्रविश्य च ददर्शासौ शिलापट्टगताम् हिजान् । पठतस्तान् समालोक्य मुखदोषविवर्जितान् । सोऽथ शोकेन हर्षेण सानेवाभ्यभाषत ॥८॥ स्वस्त्यस्तु वो द्विजश्रेष्ठा जैमिनि मां निबोधत। व्यासशिष्यमनुप्राप्तं भवतां दर्शनोत्सक 'मन्यु न खलु कर्तव्यो यत् पित्रा तीवमन्युना। शप्ताः खगत्वमापन्नाः सर्वथा दिष्टमेव तत् ॥ १० ॥ स्फीतद्रव्ये कुले केचिजाताः किल मनस्विनः । द्रव्यनाशे 'द्विजेन्द्रास्ते शबरेण सुसान्विताः ॥११॥ दत्वा याचन्ति पुरुषा इत्वा वध्यन्ति चापरे । पातयित्वा च पात्यन्ते त एव 'तपसः क्षयात् ॥१२॥ वस्तशोकातिहर्षच बोध शेफातिहग व्या शोकन मन्यु दुःखं न पत्तथं बीत। 'समुत्पन्ने - विशेष 'सबखेन भवसंक्षयात् कर्मक्षयात् भौम संक्षयात् । entered the mountain cave and saw the birds sitting on a slab of stone. mouths, be addressed them all with joy not unaccompanied with sorrow. "O excellent birds! blessings to you. Know I am Jaimini, the disciple of Vyasa, come with the desire of seeing you. It is not proper to grieve, though, cursed by an enraged fatber, you have become birds. It is in every respect througlo fate. Certain intelligent Brahmanas, O excellent birds, born in opulent families, mere comforted by(alow Brahmana named) VARIOCS READINGS.

·मार्कण्डेय पुराणं । रतदृष्टं सुबहुशो विपरीत तथा मया। भावाभावसमुच्छेदै रजस्रं व्याकुलं जगत् ॥१३ इति संचिन्य मनसा न शोकं कर्तुमर्हथ । ज्ञानस्य फलमेतावच्छोकहरधृष्यता ॥ १४ ॥ ततस्ते जैमिनि सबै पाद्यााभ्यामपूजयन् । अनामयश्च पप्रच्छुः प्रणिपत्य महामुनि ॥ १५ ॥ अथोचुः खगमाः सर्वे व्यासशिष्यं तपोनिधिं । सुखोपविष्टं विश्रान्तं पक्षानिलहतकामं ॥ १६ पक्षिण ऊचुः॥ अद्य नः सफलं जन्म जीवित सुजीवितं । Sabara on the loss of their substance. Some men begafle ving away; others are killed after killing; they fall, afte aking others fall, on the decline of their devotion. I have seen such revolutions very often. The world is continually troubled with the vicissitudes of entity and nonentity. Pondering these in your minds, it is not proper to grieve. The fruit of know. ledge is such that it is not affected by sorrow joy." They then all worshipped the great sage Jaimini with Pádya and Arghya, bowing before him and inquiring of his health. The birds in a body spoke to the eminent ascetic, the disciple of Vyšta, who sat at ease, refreshed by the breeze excited by their wings. The birds said, "This day is the object of our birth fulfilled and our life become bappy, because we see your two lotus-feet adored by the gods. The fame of our father's wrath, which in air bndies. is this day quenched, OBrahmapa, by the ·४८ माक्सेय पुपाई यत् पश्याम:' सुरैर्वा तव पादाम्बुजाइयं । १७ पिटकोपामिरुतो यो नो दो वर्तते । सोऽद्य शान्तिं गतो विम युष्मदर्शनवारिया ॥१८॥ कश्चित्ते कुशलं ब्रह्मवाश्रमे सगपक्षिषु। रक्षेपथ लतागुल्मत्वकसारवणजातिषु ॥ १६ ॥ अथवा नैतदुक्तं हि सम्बगमाभिराहतैः । भवता सङ्गन्मो येषां तेषामकुशलं कुतः ॥२०॥ प्रसादच कुरुष्वान ब्रूधाममनकारणं । देवानामिव संसर्गो भवतोभ्युदयो महान् । केनास्मशाग्यगुरुणा श्रानीतो दृष्टिगोचरं ॥ २१ ॥ जैमिनिस्वाच॥ श्रूयतां हिजशार्दूखाः कारखं येन कन्दरं । पाम तो दोबत 'मपि । VARIOUSREADINOS. water of your appearance. O Brahmanı, is it well with you, with your house--your deer and birds, your treea, creepers, herbs, bamboos, and grass? Perhaps it is not proper for us to make these compliments for bow can it be otherwise than well with those things with which you are connected ? May it please you to state the object of your coming. Your society is, like that of gods, the cause of great prosperity. You have been brought before our eyes by some great good fortune." Jaimini said, "Hear, Oeminent Brahmanas (or birds), the object with which lam come here to this delightful cave of G ·relate the subject in detail. "Directed by his words, I have The birds said; "We will tell you, if it be an object of our ५० मार्कण्डय पुराणं। विन्ध्यस्येहागतो रम्यं रेवावारिकोक्षितं । सन्देहान् भारते शस्त्रे 'तान प्रष्टुं गतवानहं ॥ २२ ॥ मार्कण्डेयं महात्मानं पूर्व भृगुकुखोइई। तमहं पृष्टवान् प्राप्य सन्देशान् भारतं प्रति ॥ २३ ॥ स च पृष्टो मया प्राह सन्ति विन्ध्ये महाचले। द्रोणपुत्रा महात्मानस्ते ते वक्ष्यन्त्यर्थविस्तरं ॥ २४ ॥ तद्दाक्यचोदित श्चम मागतोऽहं महागिरिं। तत् शृणुध्वमशेषेण श्रुत्वा व्याख्यातुमईथ ॥ २५ ॥ पक्षिण ऊचुः॥ विषये सति वक्ष्यामो निर्विशङ्कः शृणुष्व तत्। कथं तन्न वदिष्यामो यदमबुद्धिगोचरं ॥ २६ ॥ 'तांच पशुमिहागता 'महाभागं "हवं त्यर्थवत्तव 'नो' तेन । Mount Vindhya, sprinkled by the spray of the waters of the Revà. Owing to certain doubts as to the Mahabharata I have come to enquire regarding them from you. I first inquired concerning them from the magnanimous Marcaņdeya, the hope of the race of Bhrigu. Questioned by me, he said, the magnanimous sons of Droņa are on the great mountain Vindhya : they will come to the great mountain. Hear out (my saying), and having heard it, it becometh you to declare the narrative." VARIOUSRBADINGS. .. we not relate i knowledge. Hear it fearlessly. Why should if it be within our comprehension ? O excellent Brahman ·मास्डेय पुरावा चतुर्धपि हि वेदेषु धर्मशस्त्रेषु चैव हि। समस्तेषु तथाङ्गेषु यच्चान्धवेदसमितं ॥२७॥ एतेषु गोवरोऽस्माकं बुरेब्रामणसत्तम । प्रतिज्ञान्तु समावोढुं तथापि न हि शक्रमः ॥२८॥ तस्मादस्व विश्रब्धं सन्दिग्धं यदि भारते। वक्ष्यामस्तव धर्मशन चेन्मोहो भविष्यति ॥ २६ ॥ जैमिनिस्वाच॥ सन्दिग्धानी वस्तूनि भारतं प्रति यानि मे। शृणुध्वममलास्तानि श्रुत्वा व्याख्यातुमईथ ॥ ३० ॥ करमान्मानुषता प्राप्तो निर्गुणोऽपि अमाईनः । वासुदेवोऽखिलाधारः सर्वकारणकारखं ॥ ३१ ॥ कस्माच पाण्डुपुत्राणा मेका सा द्रुपदात्मजा । पश्चानां महिषी कृष्णा सुमहानष संशयः ॥ ३२ ॥ VARTOUS RXADING.. 'बुद्धि 'रो बरिभाति ते 'छतवत्योऽपि स प्रभुः कम संश्योमवान् । our minds are familiar with the four Vedas, the Dharma Shis. tras, and all their supplements and the like. Still we cannot undertake lo make any promise. Therefore speak without hesitation of your doubts concerning the Bharata. We shall resolve them, if we are not mistaken Jaimini said: Hear, O immaculate ones! my doubts con. Lerning the Bharata; having heard, it becometh you to resolve them. Why did Janárdana, the son of Vasudeva, the supporter ·पक्षिण ऊचुः । magnanimous Pandu lords, with large care of Draupadithose मार्कण्डेय पुराणं । भेषजं ब्रह्महत्याया बलदेवो महाबलः । तीर्थयाचाप्रसङ्गेन कस्माच्चके इलायुधः ॥ ३३ ॥ कथच द्रौपदेयास्तेऽकृतदारा महारथाः। पाण्डुनाथा महात्मानो वधमापुरनाथवत् ॥ ३४ ॥ एतत् सर्व कथ्यतां मे सन्दिग्धं भारतं प्रति । कृतार्थोऽहंः सुखं येन गच्छेयं निजमाश्रमं ॥ ३५ ॥ 'नमस्कृत्य सुरेशाय विष्णवे प्रभविष्णवे। पुरुषायाप्रमेयाय' शाश्वतायाधयाय च ॥ ३६॥ चतुर्दूहात्मने तस्मै विर्गुणायागुणाय च । वरिष्ठाय गरिष्ठाय वरेण्यायामृताय च ॥ ३७॥ हयोग चराचरगुणा परमात्मा जनाईनः । वासुदेवा पर गतीनासत्तमा गतिः । 'पुराणाय त्रिगुणाय गुणाय समिताय.। 'यशातामासिवाय वेदारीडिताय । of the universe, the cause of of all causes, assume manhood, though devoid of qualities? And why did Křisbəà, the daughter of Drupada, become berself the wife of the five sons of Pandu ? About these points there is great doubt. Why did the mighty Baladeva, armed with a plough, make an atonement for the slaughter of a Brahmana by engaging in a pilgrimage to holy placee. And how were the bachelor aone killed like thelpless) orphana? Solve all this my doubt concerning the Bhadrat, that may bappily return to my retreat with my desire accomplished." VARIOUS ALADING.. - I ·मार्कण्डेय पुरावं यस्मादणुतरवास्नि यस्मानास्ति बहत्तरं। येन विश्वमिदं व्याप्तमजेन जगदादिना ॥२८॥ श्राविर्भावतिरोभावदृष्टादृष्टविलक्षणं । वदन्ति यत् अष्टमिदं तथैवान्ते च संहृतं । ३६ ॥ ब्रह्मणे चादिदेवाय नमस्कृत्य समाधिना। क्सामान्यु हिरवीर्यः पुनाति जगचयं ॥ ४० ॥ प्रणिपत्य तथेशानमेकबागविनिर्मितः । यस्यासुरगणैर्यज्ञा विलुप्यन्ते न यश्चिमां ॥ ४१ ॥ प्रवक्ष्यामो मतं कृते व्यासस्याङ्गतकर्मणः । येन भारतमुद्दिश्य धर्माद्याः प्रकटीकृताः ॥ ४२ ॥ उन्युहरम् सामाथवंबाथै। विनितः पुण्यं । VARIOUS RIADING.. -- The birds said ; "After saluting Vishnu, the mighty Lord of the gods, the incomprehensible, eternal, and imperishable Soul, with fourfold forms, endowed with the three qualities, yet devoid of them, most excellent, supreme, pre-eminent and im. mortal-than whom there is nothing smaller, nothing greaterby whom, tbe ancreate first cause of the universe, this worldwhich, they (severally) say, appears and disappears, is visible and invisible,-is pervaded, by whom it is created and shall be destroyed at the end:and after saluting with fixed contem. plation Brahma, the primaral god, wbo emiuing the Rich and Saman by his mouths, purifies the tbree worlds: likewise after reverencing l'é'àna, by whose one arrow, the Anras being overcome, the sacrifices of priests are undisturbed : we shall relate the entire opinion of Vyása, wbose works are ·५४ मार्कण्डेय पुराणं । बापो नारा रति प्रोक्ता मुनिभि स्तत्त्वदर्शिभिः । अयनं तस्य ताः पूर्व तेन नारायणः स्मृतः ॥ ४३ ॥ स देवो भगवान् सर्व व्याप्य नारायणोविभुः । चतुर्दा संस्थितो बह्मन् सगुणो निर्गुणस्तथा ॥ ४४ ॥ एका मूर्तिरनिहे श्या' शुक्लां पश्यन्ति तां बुधाः । ज्वालामालोपरखाजी निष्ठा सा योगिनां परा॥ ४५ ॥ VARIOUS RRADINGS. 6nt मिनिर्देध्यां पाहां पश्यस्ति । 9 The Benares Mas here add i be following verses expatiating on the exploits of Vasudeva. सा लक्ष्येति च विख्याता शून्याकारे पदे स्थिता ॥ देवानामप्यगम्या सा तेजोल्पा निरत्यया ॥ पुरा हि शह दैत्येन बेदा चत्वार अाहताः ॥ समुह जल माश्रित्य स्थितो दानवयुवः । मत्स्य रूपी सदा भूतो हत्या भयं महासुरं। पानिनाय स तान वेदान् लोक्यस्य पिताय वै। कुर्म रूपं समाधाय तिलवोइता मही । सप्तपाताल' तस्या महाभारेख पीड़िता । बैकुण्ठ नरसिंहावराह कश्चिानना । चतुर्तिच भगवान् चतुर्थह उदाहतः । wonderful, by whom Dharma (virtue) and the other (objects) have been promulgated through the Bharata. Nårà means water, as has been said by sages conversant with truth; it was originally his receptacle ; hence he is called Ná. ráyaņa. The illustrious lord, the divine Nàráyana, pervading every thing, lives, O Brahmana permeant in aquadruple form. He is possessed, as well as devoid, of attributes. His first form is inscrutable; the wire (alone) see it in its fairness. enclosed in a blare of light, and is the supreme object of contemplation with devotees. It is far, and it is near, and is ·मार्कडेय पुरात ५५ दूरस्था चान्तिकस्वा च विजेया सा गुजातिगा। वासुदेवाभिधानोसो निर्ममत्वेन दृश्यते । ४६ ॥ रूपवादयस्तस्या न भावाः कल्पनामयाः । अख्येव सा सदा शुगा सुप्रतिकरूपिणी ॥ ४७ ॥ द्वितीया पृथिवी मूर्धा शेषाख्या धारयत्यधः । तामसी सा समाख्याता तिर्यक समुपाश्रिता । ४८॥ तृतीया कर्म कुरुते प्रजापालनतत्परा। सत्वोद्रिका तु सा भेया धर्मसंस्थानकारिणी ॥ ४६ ॥ चतुर्थी अलमध्यस्था शेते पन्नगतल्यगा। रजस्तप्त्या गुणः सर्ग सा करोति सदैव हि ॥५॥ या तृतीया हरेर्मूर्तिः प्रजापालनतत्परा। निर्मलत्वेन सायेति विज्ञेया बलमुत्तममाखिता उचनिकोति सा या जगदुत्पत्ति कारिखी। known to be beyond the attributes. It is called Vasudeva and can be seen (only) in the absence of egotism. Its shape and colour are not real, they are fictitious. It is always pure, and the only form laudable. His second form, called s'esha, supports from below the earth with its head (or hood); it is designated as composed of Tamas or the quality of darkness, and bas passed to the brute creation. His third form is active and devoted to the preservation of creatures ; it is considered as mainly of the quality of good nous, and is the instituter of virtue. His fourth form, abiding in water, lies ou á ferpent as its bed; ito attribute is passion, and it always creates. The third form of Hari, which is constantly employed in VARIOCO READINGS.

·- ५६ मार्कण्डेय पुराणं ।। सा तु धर्मव्यवस्थानं करोति नियतं भुवि ॥५१॥ 'मोबूतानसुरान् इन्ति धर्मविच्छित्तिकारिणः । पाति देवान् सतश्चान्यान् धर्मरक्षापरायणान् ॥ ५२ ॥ यदा यदा हिधर्मस्य ग्लानिर्भवति जैमिने। अभ्युत्थानमधर्मस्य तदात्मानं सृजत्यसौ ॥ ५३॥ भूत्वा पुरा वराहेण "तुण्डेनापो निरस्य च । एकया दंष्ट्रयोत्खाता नलिनीव वसुन्धरा ॥ ५४ ॥ कृत्वा वृसिंहरूपञ्च हिरण्यकशिपु हतः । विप्रचित्तिमुखाश्चान्ये दानवा विनिपातिताः ॥ ५५ ॥ वामनादींस्तथैवान्यानसंख्यातु मिहोत्सहे। अवतारांश्च तस्येह माथुरः साम्प्रतं त्वयं ॥ ५६ ॥ पोहतान् छिति "समुपजायते ,उत्यापनं पोय . पसटा दंधा जटाजठर मण्डिसं खयं । the conservation of creatures, always preserves virtue on the earth. It destroys the haughty Asuras, the exterminaters of virtue, and protects the gods and holy men who are intent on the maintenance of righteousness. Whensoever, O Jaimini, the de. pression of virtue and the prevalence of vice take place, it creates itself. It became a Varába, in former times, and repelled the water with its face. The earth was rescued by a single one of his cusks like lotus flowers; it destroyed Hiranyakas'ipu in the incarnation of Nrisinba. Viprachitti and other demons his followers, were also destroyed. His other incarnations, such as the Dwarf, I cannot venture to enumerate' now. Thi, his recent incarnation (Krishna), was in Mathurà. In this man VARIOUS READING S.

·• • मार्कण्डेय पुरावं इति सा साविकी मूर्तिरवतारान् करोति वै । प्रद्युम्नेति च सा ख्याता रक्षाकर्मण्यवस्थिता। देवत्वेऽथ मनुष्यत्वे तिर्यग्योनौ च संस्थिता। ग्रवाति तस्वभावच वासुदेवेच्छया सदा ॥ ५७॥ इत्येतत्ते समाख्यातं कृतकृत्योऽपि यत्प्रभुः। मानुषत्वं गतो विष्णु : शृणुष्वास्योत्तरं पुनः ॥ ५८ ॥ इति मार्कण्डेयपुराणे चतुडूंहावतारः ॥ ४ ॥ पक्षमोऽध्यायः ॥ ५॥ पक्षिण ऊचुः । त्वष्टपुचे हते पूर्व ब्रह्मन्निन्द्रस्य तेजसः । खरूपच स त्वा प्रणापतिः पूर्व तस्यासीत् चिशिराः सुतः । अधोमुख सपा कुर्वन् इतः शकस भाया । ner that form of goodness becomes incarnate. It is designated Pradyumna and is given to the act of preservation. By the will of Vásudeva, it remains in a state of divinity and humanity, as well as in the brute creation, and continually partakes of their several natures. Thus have we told you wby the Lord Vishậu, though successful, assumed human forms: hear now the sequel thereof. The end of the Fourth Chapter on the four-fold incarnation. CHAPTER V. The birds continued:-0 Brahmana, in times of old the son of Trashtri having been killed (by Indra), the energy of Indra, TARIOUS READINOS, H ·मार्कण्डेय पुराणं ॥ ब्रह्महत्याभिभूतस्य परा' हानिरजायत ॥१॥ "तम प्रविवेशाथ शाकतेजोऽपचारतः। निस्तेजाश्चाभवच्छक्रो धर्मे तेजसि निर्गते ॥२॥ ततः पुष हतं श्रुत्वा त्वष्टा क्रुद्धः प्रजापतिः । श्रवस्तुचा जटामेकामिदं वचनमब्रवीत् ॥ ३ ॥ अद्य पश्यन्तु मे वीर्य चयोलोकाः सदेवताः। स च पश्यतु दुर्बुद्धि ब्रमहा पाकशासनः ॥ ४ ॥ स्वकर्माभिरतो येन मत्सतोविनिपातितः । इत्युक्ला कोपरक्ताक्षो जटाममौ जुहाव तां ॥५ ततोत्रः समुत्तस्थौ ज्वालामाली महासुरः । महाकायो महादंष्ट्रो भिनाजनचयप्रभः ॥ ६ ॥ VARIOVO RRADINOS. यदा सदाधम वि तमधमा विचयोपमः। guilty of Brahmanacide, was severely damaged. It consequently entered into Dharma, on account of this wickedness. Indra be. came destitute of energy when it entered into Dharma. Twash. tri Prajapati on hearing that his son. was killed, tore in anger one of his Jatas, or clotted tufes of hair, and exclaimed," Let the gods and all the three worlds (heaven, carth, and hell) observe my power to-day, especially Påkas'âsana or Indra, that wicked Brahmanacide, by:whom my son, bent on his duty, has been murdered." So saying with eyes turned red through resentmene, be threw the Jata into the fire, as a burnt offering ; whence then proceeded the great demon Vțitra, ·मार्कण्डेय पुरा इन्द्रशधुरमेयात्मा त्वकृतेजोपरहितः । अहन्यहनि सोऽवर्षदिषुपातं महाबलः ॥ ७॥ 'वधाय चात्मनो दृष्ट्वा सशकोमहासुरं। प्रेषयामास सप्तर्षीन् सन्धिमिच्छन् भयातुरः॥८॥ सख्यश्चक्रुस्ततस्तस्य उस समयस्तिथा। ऋषयः प्रीतमनसः सर्वभूतहिते रताः ॥६॥ समयस्थितिमुल्ला यदा शकोण घातितः । रत्रो हत्याभिभतस्य तदा बलमशीयंत ॥ १० ॥ तच्छकदेहविधष्टं बलं मारुतमाविशत् । सर्वव्यापिनमव्यक्तं बलस्यैवाधिदैवतं ॥११॥ VARIOUS READING.. . बधार्थं धाभिभूतस्य । wreathed with iames, possessed of a huge form, large tusks, and appearing like a collection of powdered collyrium, He was an enemy of Indra, of immeasurable spirit, and, strengthened by the energy of Twashtri, he increased daily # bow-shot (in stature), most powerful! Indra seeing that the mighty demon was for his destruction, and afflicted with fright, sent the seven sages desiring to make peace. The sages, devoted to the welfare of all creatures, caus. ed a truce between the demon and the God upon oath, and were gratified in mind. After this when Indra, regardless of the period appointed (by oath), killed Vritra, be lost his attength, being involved in the guilt of murder. The strength which thus 'passed from Indra's body then entered into Maruta, or air, ·birth in the families of most potent kings, designing to vanquish मार्कण्डेय पुराणं ॥ अहल्याश्च यदा शक्रो गौतम रूपमास्थितः । धर्षयामास देवेन्द्र स्तदा रूपमहीयत ॥ १२ ॥ अङ्गप्रत्यङ्गखावण्य यदतीव.मनोरमं । विहाय दुष्टं देवेन्द्र नासत्यावगमत्ततः ॥१३॥ धर्मेण तेजसा त्यक्त बलहीनमरूपिणं । ज्ञात्वा सुरेशं दैतेया स्तज्जये चक्रुरुधमं ॥ १४ ॥ राज्ञामुद्रिकवीर्याणां देवेन्द्र विजिगीषवः । कुलेष्वतिबला दैत्या अजायन्त महामुने ॥ १५ ॥ कस्यचित्त्वथ कालस्य धरणी भारपीडिता। जगाम मेरुशिखरं सदो यच दिवौकसां ॥ १६ ॥ तेषों सा कथयामास भूरिभारावपीडिता। दनुजात्मजदैत्योत्यं खेदकारणमात्मनः ॥ १७ ॥ दर्शयासास 'बशीयंत ऋ शापादशेषात यातं योनिसहरक 'बागमन्तु सत् । which is all pervading, invisible, and the presiding deity.of pow• When again the king of gode assumed the shape of Gautama and ravished Abalyà, his graceful appearance was impaired. The engaging beauty of his corporeal members, forsaking that wicked king of tbe gods, entered into the two As'winjkumaras. The sons of Diti, having learnt that the lord of gods had thus lost his virtue, glory, strength, and beauty, made an effort for his overthrow. The powerful Daityaa, o great sage, took VARIODURBADINGS, er. the king of the gods. Sometime after this, the earth afflicted with ·मासेष पुरा । 'रते भवतिरसुरा निहताः पृथुलौजसः ।। ते सर्वे मानुषे लोके जाता गेहेषु भूभतां ।१८। अक्षौहिण्योहि बहुला तडारांर्ता बजाम्यधः । तथा कुरुवं पिदशा यथा शान्ति भवेन्मम म । १६॥ पक्षिण ऊचुः॥ तेजोभागैस्ततो देवा अवतरहिवो महीं। प्रजानामुपकारार्थ भूभारहरणाय च ॥२०॥ यदिन्द्रदेह तेज स्तन्मुमोच स्वयं एषः । VINIOUS ARADING. her burden, went to the summit of Meru, where there was an assembly of the gods. Troubled with many burdens, she thus related to them the cause of her grief occasioned by the Dailyas, sons of Danu. " Many hosts of mighty Asuras, whom you destroyed, are all born in the region of mortals in the houses of kings. I am quite weighed down by their load; do you therefore, O gods, devise means for my relief." The birds continued :-The gods then with parts of their energies, descended upon the earth from heaven for the welfare of all creatures, and for removing the burden of the earth. Dharma himself conveyed to Kunti the energy which had proceeded from Indra's body, whereby the very energetic king Yudbish. thira was begotten, Pavana conveyed strength (to her) from which proceeded Bhima. By half the spirit of Indra bimself, ·4. from fire, was the body else. The Jords of Yogis have the capacity of multi- वीर्याद्रव Dhananjaya Pàrtha was born. Of Madrí were born handsome twins with Indra's beauty. Thus the illustrious Indra descended in five fornis, and his very fortunate consort Krishạá, proceeding wife of but one Indra and not of any ६२ मार्कण्डेय पुरावं कुन्न्यां जातो मझतेवास्ततो राजा युधिष्ठिरः॥२१॥ बलं मुमोच पवनसतो भीमो व्यजायत । शकवीाईत चैव जसे पार्योधनञ्जयः ॥ २२ ॥ उत्पबौ यमजी मान्यां शक्रारूपो महायुती । पबंधा भगवानित्य मवतीर्णः शतक्रतः ॥२३॥ तस्योत्पन्ना महाभागा पत्नी कृष्णा हुताशनात् ॥ २४ । शकस्यैकस्य सा पत्नी कृष्णा नान्यस्य कस्यचित् । योगीखराः शरीराणि कुर्वन्ति बहुलान्यपि । पञ्चानामेकपत्नीत्वमित्येतत् कथितं तव । श्रूयतां बलदेवोऽपि यथा यातः सरखतीं ॥२५॥ इति मार्कण्डेयपुराणे इन्द्रविकिया॥५॥ VARIOUS READING. 1.17 plying their forms. Thus have we explained to you how one (Kșisbəá) became the spouse of five (Pandavas); hear now why 'Baladeva went to the Saraswati. The end of the 5th Chapter, on the Transformation of Indra. ..

·मार्कण्डेय पुराणं घहोऽध्यावा पक्षिण जाः। रामः पार्थे परां प्रीतिं जात्वा वृष्णस्य सागली। चिन्तयामास बहुधा किं कृतं' सुकृतं भवेत् । १. कृष्णेन हि विना नाहं यास्ये दुर्योधमान्तिकं । पाण्डवान् वा समाश्रित्य कथं दुर्योधनं कृपं ॥२॥ जामातरं तथा शिष्यं घातयिष्ये नरेवरं। तस्मान पार्थं यास्यामि नापि दुर्योधनं नृपं ॥३॥ तीर्थेष्वाप्लावयिष्यामि तावदात्मानमात्मना । कुरूणां पाण्डवानाञ्च यावदन्त्याय कल्यते ॥४॥ इत्यामन्छा हृषीकेशं पार्यदुर्योधनावपि । VARIOUS READINGS. छत्वा पाडवं मराधियं तिमातयो । CHAPTER VI. The birds continued,-The holder of the plough, Rama, knowing that Krishna bore great friendship for Pártha, long deliberated what course of conduct were the better. "Without Krishna" said he, "I will not go to (or side with) Duryodhana: and how sball I taking the part of the Pagdaras, destroy the king Duryodhana, who is my son-in-law and disciple?-I will therefore go neither to Pártha nor to king Duryodhana. I will perform ablutions at pilgrimages until the days of the Kurus and 'the Pandavas be ended. --After imparting his wish to Hrishikess, Pàrtha, and Duryodhana, he went to Dwáraká, surrounded ·exhilarated मार्कण्डेय पुराणं ॥ बगाम हारको शौरिः स्वसैन्यपरिवारितः ॥५॥ गत्वा पारवती रामो हष्टपुष्टजनाकुलां ॥ खोगामेव तीर्थषु पी पानं इलायुधः ॥ ६ ॥ पीतयानो बगामार्थ रैवतोद्यानमृद्धिमत् । हस्ते पीत्वा समदा रेवतीमारीपमां ॥ ७ ॥ स्वीकदम्बकमध्यस्थो ययौ 'मत्तः "पदा स्खलन् । ददर्श च वनं वीरो रमणीयमनुत्तमं ॥८॥ सर्व फलपुष्पाद शाखामगगणाकुलं । पुण्य पद्मवनोपेतं 'सपखलमहावनं ॥ ६ ॥ 'स शृण्वन् प्रीतिजननान् बहन्मदकलान् मुभान्। VARIOUS RXADINGS. माश समदो पनुपदं खलत्पदः 'तरपुष्पा'सघट्परः सं ॥ by his forces. On reaching Dwáraká, which was peopled with happy and stout men, Rima, armed with a plough, drank (spirituous) liquor the day before his, setting out on pilgrimage. When drunk he went to the luxuriant Raivata forest, holding by the hand the Revati, resembling an Apsaras (in beauty). The intoxicated hero walked in the midst of a number of women with unsteady steps, and saw the charming and most excellent great forest which was filled with fruits and flowers of all seasons, crowded with monkeys, boly, and furnished with beds of lotus flowers, and pools of waters. As he proceeded, he heard the joyoua warblings of happy birds, occasioning delight, sweet and pleasing to the ear. He perceived ·मार्कण्डेय पुरावं. श्रोपरम्यान सुमधुरान् शब्दान् खगमुखरितान् ॥१०॥ सर्च फलभारावान् सर्व कुसुमोवलान्। अपश्यत् पादपाल विगैरनुनादिताम् ॥ ११ ॥ 'श्रामानावासकान् भव्यान् नारिकेलान् सतिन्दकान्। बाबिल का स्तवाजीरान् दाडिमान् वीजपुरकान्॥१२॥ पनसान् 'लकुचान् मोचान नीपांश्चातिमनोहरान्। पारावतांच कवोलान् नलिनानम्बवेतसान् । १३ । भल्लातकानामखकां स्तिन्दुकाच महाफलान् । इदान् करमदीश हरीतकविभीतकान् ॥ १४ ॥ एतानन्यांश्च स तरून ददर्श यदुनन्दनः । तथैवाशोकपुन्नागकेतकीयकुलानन ॥ १५ ॥ रत्नापान 'शोमाशान् चैव प्रचाराचा 'चापिका 'नधान trees, on which birds sang melodious notes (and which were of the following descriptions) : viz. the mango, the hog-plum, the Camaranga, the cocoanut, the Ebony, the Bel, the Cumin, the pomegranate, the Citron, the Jack, the artocarpus Lacucha, the plantain, the most beautiful Cadamba, (Ixora bandbuca). the Dibspyros Glutinosa, ther Kankala, the Indigo, the Sor. rel, the Marking nut, the Emblic Myrobulan, the Ebony, the Ægle. Marmelos, the Joguda, the Carissa Carondas, the Yellow Myrobalan, the Belerio Myrobalan: These and other treos did the son of Yadu see, as also the Asoka, the Nutmeg, the Ketaki, the Mimusops Elengi, the Chumpa, the alstonia Scho- I VARIOUS READINOS.

·मार्कण्डेय पुराणं । चम्यकान् सप्तपर्णांश्च कर्णिकारान् समालतीन्। पारिजातान् कोविदारान् मन्दारान बदरांस्तथा ॥१६॥ पाटलानः पुष्पितान् रम्यान् देवदारुद्र मांस्तथा । सालास्तालास्तमालांश्च किंशुकान्' वचुलान् वरान १७ चकोरैः शतपश्च भृङ्गाराजे तथा शुकैः । कोकिलैः कलविट्दैश्च हारीतै जीवजीवकैः ॥ १८॥ प्रियपुश्चातकैच तथान्यैर्विविधैः खगैः । श्रोचरम्यं सुमधुरं कूजनिश्चाप्यधिष्ठितं ॥ १६ ॥ सरांसि च 'मनोवानि प्रसन्नसलिलानि च । "कुमुदैः पुण्डरीकैच तथा 'नीलोत्पलैः शुभैः ॥ २० ॥ 'कलारैः कमलैश्चापि श्राचितानि समन्ततः । VARIOUS ABADINGS. मन्दारेन्दीवरान् निशान तमाशाशोडसरमधुवान, किंशुकालथा परिज सपनानि मनोश युसुमे भवपच गोपनदोल्मः कुन्द। laria, the Causia, the Malatí, the Coral, the Bauhinia Variegata, the Mandára, the Jujube, the Bigonia suaveolens, flowering and beautiful, the Pine, the Saul, the Palm, the Tamalay the Butea frondosa, and the great Vanjula. He saw the forest inhabited by Bartavelles, Peacocks, Black Bees, Parrots, Kokilas, Sparrows, wood Pigeona, Pheasants, Priyaputras, Sparrow Hawks, and various other birds singing sweetly, pleaning to the ear. He also saw beautiful rills with clean waters 'adorned" with the Kumuda and fine lotuses and lilies of various colours, and ·. माकण्डय पुराख। कादम्बै चक्रवाकैय तथैव जलकुक्कटः । २१ कारण्डवैः प्लवैसैः कूम महुभिरेव च । रभिवान्यैश्च कीर्थानि समन्ताजलचारिभिः ॥२२॥ कमेणेत्य' वनं शौरिवीक्षमाणो मनोरमं । जगामानुगतः स्त्रीभिर्खतागृहमनुत्तमं ॥ २३ ॥ स ददर्श विजांना वेदवेदाङ्गपारगान् । कौशिकान् भार्गवांश्चैव भारद्वाजान् सगौतमान् ॥ २४॥ विविधेषु च संभूतान् वंशेषु हिजसत्तमान् । कथाश्रवणबद्धोकानुपविष्टान्महत्सु च ॥ २५ ॥ कृष्णाजिनोत्तरीयेषु कुशेषु च बृषीषु च। सूतञ्च तेषां मध्यस्थ कथयानं कथाः शुभाः ॥ २६ पौराणिकीः सरर्षीणा माद्यानां चरितात्रयाः । VARIOUS READINQS. १ 'तत् सताभिरिव पादपः स्यादिषु यथानमं। abounding with aquatic birds, moving about on all sides, such as the drake, the ruddy goose, the black.headed gull, the duck, the swan, the turtle, and the diver. Taking a gradual view of this charming forest, S'auri or Bala. deva went with his worpen into a most beautiful arbor covered with creepere. He there saw eminent Brahmaņas, versed in the Vedas and Vedângas, some of whom were descendants of Kusika, some of Bbrigu, some of Bharadwaja, some of Gotama, with others born in various races, seated on excellent seats of Kus'a grass and skins of deer, and bent on hearing narrations; and in the midst of them he saw Súla relating ratione ; and in them ·६८ मार्कण्डेय पुराखं। दृष्दा रामं विजाः सर्वे मधुपामारणेक्षणं ॥ २७॥ मत्तोयमिति मन्वानाः समुत्तस्यु स्वरान्विताः । पूजयन्तो हलधर मते तं सूतवंशज' ॥ २८॥ ततः क्रोधसमाविष्टो हली सूतं महाबलः।- निजघान विरताक्षः क्षोभिताशेषदानवः ॥२६॥ अध्यास्यति पदं ब्रामसस्मिन् सूते निपातिते । निष्कान्ता ले विजाः सर्वे वनात् कृष्णाजिनाम्बराः॥३०॥ अवधूतं तथात्मानं मन्यमानो इलायुधः । चिन्तयामास सुमहद मया पापमिदं कृतं ॥ ३१॥ बाह्म स्थानं गतोऽष यत् सूतोविनिपातितः। तथा हीमे बिजाः सर्वे मामवेक्ष्य विनिर्गताः॥३२॥ VARIOUS READINGS. मन्दनं "मत्तीय मिति मन्वाना सूतो नाडलायुधं यासासनं the sacred accounts of the primæval gods and sage contained in the. Puranas. At the appearance of Rama, whose eyes were reddened through drinking, the Brábmagas started up (at first), taking him for a drurikard, but (afterwards) all, ex. cepting Súte, worshipped the holder of the plough. Then the mighty Baladeva, who had vanquisbed inpumerable demons, with eyes goggling with anger, killed Súta while he was repeating the words of the Vedat. Súta being thus killed, the Bráhmaņas went out of the forest, clad with skins of deer, while Baladeva considering bimself an bound to asceticism, thus mused in his mind; This is a great sin committed by myself. Súta killed by myself is gone to ·माकलय पुराख.. शरीरस्य च मे गन्धो जोस्वेवासुखावः। आत्मानचावमचामि मनमिव कुत्सितं -३३॥ धिगम तथा मबमतिमानमभीरुतां । यैराविष्टेन सुमहन्मया पापमिदं कृतं ॥ ३४ ॥ 'तत्क्षया चरिष्यामि व्रतं हादशवार्षिक। स्वकर्मख्यापनं कुर्वन् प्रायश्चित्तमनुत्तमं ॥ ३५ ॥ अब येयं समारब्धा तीर्थयात्रा मयाधुमा। एतामेव प्रयास्यामि प्रतिलोमां सरस्वतीं ॥३६॥ श्रतो जगाम रामोसौ प्रतिलोमां सरखतीं। अतः परं शृणुष्वेमं पाण्डवेयकथाश्रयं ॥३७॥ इति मार्कण्डेयपुराखे बलदेव अमहत्या ।। VARIOUS READINGS. दातो 'चतोऽयो । the seat of Brahmà. These Brábmaņas all went away at the sight of me, and from my body proceeds an unpleasant smell like that of blood. I feel myself impure as a murderer of a Bráh. mana. Fie on anger, on wine, on pride, and on rashness, which induced me to commit this heinous crime. I will undertake, as the best expiation, a row of twelve years for destroying this sin, publicly avowing my guilt. Or, as I have resolved on a pilgrimage to holy places, I will go to that called Pratilomà Saraswati" For this reason did Balarama go to the Pratilomà Saraswati ; hear now an excellent account of the Pándavas. The end of the 6th Chapter.

·मार्कण्डेय पुराणं. " सामोऽध्यायः॥ धर्मपक्षिण आयुः। हरिश्चन्द्रति राजर्षि रासीता युगे पुरा। धर्मात्मा पृथिवीपालः प्रोल्लसत्कीर्तिरुत्तमः ॥ १ ॥ न दुर्भिक्षं न च व्याधि कालमरणं बणां । नाधर्मरुचयः पौरास्तस्मिन् शासति पार्थिवे ॥२॥ बभूवुन तथोन्मत्ता धनवीर्यतपोमदैः। नाजायन्त स्त्रियश्चैव काश्चिदप्राप्तयौवनाः ॥३॥ स कदाचिन्महाबाहुररण्येऽनुसरन् मुगः । शुश्राव शब्दमसकृत् वायखेति च योषितां ॥४॥ स विहाय मग राजा माभैरित्यभ्यभाषत । VARIOUS READING 9. - सुबह गान् । SEVENTH CHAPTER. The holy birds continued..Formerly there lived a great king in the Tretá Yuga, Haris'chandra by name. He governed the world-holy-minded, excellent, and illustrious. In the reign of that king there was neither famine, nor disease, nor untimely death of men; neither were the citizens of vicious inclinations, nor puffed up with the pride of wealth, physical energy, or austerities. Nor were any females - bom, ihat did not remain (constantly) youthful. He, the great-armed monarch, while hunting a deer in the forest on a certain occasion, heard female voices crying several timea, * Help!" The king having left the deer, said, “ Fear not! what wicked-minded man is committing this iniquity while ·७१ माकरडेय पुपाम् । मयि शासति दुर्मेधाः कोयमन्यायत्तिमान् ॥ ५॥ तकृन्दितानुसारी च सारम्भविषातहत् । एतस्मिनन्तरे 'रौद्रो विघ्नराट् समचिन्तयत् ॥६॥ विश्वामित्रोयमतुलं तप आस्थाय वोर्थवान् । प्रागसिहा भवादीनां विद्याः साधयति व्रती ॥ ७॥ साध्यमानाः क्षमा मौनचित्तसंयमिनाऽमुना। ता वै भयार्ताः कन्दन्ति कथं कार्यमिदं मया ॥८॥ तेजस्वी कौशिकश्रेष्ठो वयमस्व सुदुर्बलाः । कोशन्त्येता तथा भीता दुष्पारं प्रतिभाति में ॥६॥ अथवायं नृपः प्राप्तो माभैरिति वदन् मुहुः । इममेव प्रविश्वासु साधयिष्ये यथेसितं ॥१०॥ VARIOUS RXADINGS. 'बुद्धी. शेचसय बध । I am reigning ?" At the same time the fierce Vighna-Ráj, the obstructer of all understandings, following the direction whence the cry proceeded, pondered in this manner : "This is the energetic devotee Vis'wamitra, who is performing ugequalled austerities, and working upon the sciences of S'iva and others, which have not been perfected before. The sciences, under the operation of the sage, devoted to patience, silence, and mental discipline, are crying through fear; what ought I to do? These (the sciences) are crying through fear; “The excel. lent Kaus ika is powerful ; we are weak in comparison with him.' I perceive it is very difficult. Or I shall enter ebis king here who is constantly saying, "Feny not," and thereby fulfil my S ·मार्कण्डेय पुराणं ।। इति संचिन्त्य रौद्रेण विनराजेन वै ततः। तेमाविष्टोवपः कोपादिदं वचनमब्रवीत् ॥ ११ ॥ कोयं बधाति वस्त्रान्ते पावकं पापहचरः। 'बलास्त्रप्रसादीप्ते मयि पन्यांबुपस्थिते ॥ १२ ॥ सोऽध मत्कार्मुकाक्षेपविदीपितदिगन्तरैः । शरैर्विभिन्नसङ्गिो दीर्घनिद्रा प्रवेष्यति ॥ १३ ॥ विश्वामित्रस्ततः क्रुद्धः श्रुत्वा तनृपतेर्वचः। . कुडे चर्षिवरे तस्सिवेगुर्विद्याः क्षणेन ताः ॥ १४ ॥ स चापि राजा तं दृष्ट्वा विश्वामिचन्तपोनिधि । भीतः प्रावेपतात्यर्थ सहसाश्वत्यपर्णवत् ॥ १५ ॥ स दुरात्मबिति यदा 'मुनि स्तिष्ठति चात्रवीत् । ततः स राजा विनयात्मणिपत्याभ्यभाषत ॥१६॥ VARIOUS ABADINGS. बन को प्राकम्पसाव्यन्तं सिष्ठ । desire ?" The king then being filled with the fierce Vighna-raj, who thought as above, thus spoke in anger ; “ Who is this sinful person that is tying fire at the extremity of his garment, nolithstanding my presence who am his king, resplendent with power, armour, and glory? He shall enter to-day into ever. lasting sleep, being pierced all over his body by arrows discharged from my bow and shining in all quarters." Vis'wàmitra was angry on hearing the king's words; and on the great sage being angry, those, sciences perished in amoments The king, too, ou secing the most austere. Via wamitra, began suddenly to shake exceedingl through fear, like the leaves of the As'wat- ·माय पुरावा भगवनेष मे धो मापसधो मम प्रभो। न क्रोडुमर्हसि मुने निजधर्मरतस्य मे ॥ १७ ॥ दातव्यं रक्षितव्यमधर्मन महीक्षिता। चापञ्चोयम्य योदयं धर्मशास्त्रानुसारतः ॥१८॥ विश्वामित्र उवाच। दातव्यं कस्य के रख्याः कर्योदयच ते सप। क्षिप्रमेतत्समाचक्ष्व यद्यधर्मभयन्तव। १९ ॥ राजोवाच । दातव्यं विप्रमुख्येभ्यो ये चान्ये कशरत्तयः । रच्या भीताः 'सदा युद्ध कर्तथं परिपन्यिभिः ॥ २० ॥ विश्वामित्र उवाच। यदि राजा भवान् सम्यग्राजधर्ममवेक्षते । पता' विचार्य तममा सिता सोम्य । tha. When the Muni said "Stop, thou wretch!" the king made a humble bow, and replied: "O lord this is my duty; it is no fault of mine; O Muni, at me, intent on duty, it does not become you to be angry, A virtuous king oughs to bestow largesses, to protect, and to fight gallantly with his bow, agreeably to the holy Sastras." Viswamitra said, "Oking on whom thouldat "tbou bestow largessen, whom abouldät thou protect, and with whom shouldot thou fight? Tell me this quickly, if thou fearest to commit sin." king wid, « Lågessen skould be bestowed on eminent . "VARIOUS RRADINGS. The ·मायलेज पुरा। पक्षिण The birds and निर्देष्टुकामो विप्रो दीयतामिदक्षिणा ॥ २१ ॥ एतद्राजा बयः श्रुत्वा प्रहाटेमान्तरात्मना। पुनर्जातमिवात्मानं मेने प्राइच कौशिकं ॥ २२ ॥ उच्यतां भगवन् यत्ते दातव्यमविशक्षितं । दत्तमित्येव तद्विद्धि यद्यपि स्यात् सुदुर्लभं ॥ २३ ॥ हिरण्यवा सुवर्ण वा 'पुषः पत्नी कणेवरं । 'प्राणा राज्य पुरं लक्ष्मीर्यदभिप्रेतमात्मनः ॥२४॥ विश्वामित्र उवाच॥ राणम् प्रतिगृहीतोऽयं यस्ते दत्तः प्रतिग्रहः । प्रयच्च प्रथमं तावदक्षिणां राजसूयिकीं ॥ २५ ॥ सुडकर 'पुष पनी भावान् गौं। Brahmapas and the poor, the fearfal are to be protected : enemies are always to be fought against." Vis'wamitra said, "If, you, the king, regard your royal duty aright, I am a Brahmana, naga, intent on performing la certain von)-let the desir. ed fee be given to me. The king, on hearing these words, rejoiced in bia mind, and considered himself as 'born again, saying to Kansika, Speak Fearlessly, O‘illustrioua ford"what 'ought to be given to you. . Consider it w already given, even if it be bome thing hard to obtain whether your desired boon be bullion, or gold, or ** Ron, or a wife, or the body, or Hits, i tingdom, * towa, or fortune tel. whunttro suktin king, thy proffered Hanation is incompted Give Art tow the proper for the Rajaúya VARIOUS RIADINOS. क ·मार्कोव पुराव ब्रस्तामपि दास्यामि दक्षिण भवतोह। वियतां हिल माईल यतवेष्ट प्रतिमा २६ । विश्वामित्र उवाच। ससागरा 'धरामेता सभूशामपत्तना राज्य सकलं वीर रवाश्वजसंकुलं । २७ । कोठागार कोषम यच्चान्यरिचते तव । विना भार्याश्च पुषच शरीरण तवानध ॥ २८ ॥ धर्मच सर्वधर्मज्ञ यो यान्तमनुगमति । बहुना था किमुक्न सर्वमन्यत् प्रदीयता ॥ २९ ॥ पक्षिण ऊचुः॥ 'प्रहृष्टेनैव मनसा सोविकारमुखोबपः । VARIOUS RIADINO. . अदास्यामों 'वयं बनोपेत "विस्पदे निर्विवारे। vacrifice. Theking said: 0 Brahmana,I will give you that too. Ask, O superior Brahmana. what ofering thou desirest. Vis'wáinitra said, thou sinless hero, thou who art acquainted with the rules of virtue, give me this world with its seas, mountains, towns cities, even the empire of the whole, with its chariots, borgen, and elephanth, its granti, treagurier, and whatever else is shine, with the exception of sky wife and son thy person and thy pięty: (Dharma) which follows ita holder, What aball many words avail. Give me all the reste The birds said ; The king with eglad mind and un altered ·when the world with its empire was not given to thee, thou से 'पसिनामि यदि मात्रा प्रतिहता मम राजवर खया 'त्यका countenance, having heard the Sage's words, said, “Even 80," with hands joined. Vis'wàmitra said, If, O royal sage, you have given me o all your property-your kingdom, the world, forces, and treasures, then who shall reign, myself being a devotee in the kingdon? Haris'chandra said ; Even before, मार्कण्डेय पुरा । तस्यवचनं श्रुत्वा सचेत्या कृताचति ॥३०॥ विश्वामित्र उवाच। सर्वस्वं यदि 'मे दर राज्यमुर्वी बलं धनं। प्रभुत्वं कस्य राजर्षे राज्यस्वे मयि तापसे ॥३१ হষ ভৰাৰ । 'पूर्व यस्मिन्नदत्ता ते काले राज्यवती मही। तस्मिन्नपि भवान् स्वामी किमुताछ महीपतिः ॥ ३२ ॥ विश्वामित्र उवाच॥ यदि राजस्वया दत्ता मम सर्वा वसुन्धरा।' यच मे विषये स्वाम्यं तस्मानिष्कान्तुमर्हसि ॥ ३३ ॥ श्रोणींसूचादिसकलं मुका' भूषणसंग्रह। VARIOUS READINOS. wast its lard: much more now, being its owner. Vis'wamitra said, If, O king, thou hast ast given me the whole world, then thou shouldst give up thy girdle and all thy ornaments, and, putting on bark of trees, depart with thy wife and son ·मासय पुष सुतेन । The Sage. तरवल्कलमावध तधेति चोबा कृत्वा पराना गन्तुं प्रचक्रमे। स्वपना शैब्धया सासूबाखकोमात्मजेना 'व्रजतः स ततो कडा पन्यानं प्रारतं । क यास्यसोत्यदत्वा मे दक्षिणां राजसूयिकीं ॥३६॥ राजोवाच॥ भगवत्राज्यमेतत्ते दसं निहतकण्टकं । अवशिष्टमिदं ब्रह्मवद्य देहषयं मम ॥ ३७॥ विश्वामित्र उवाच । तथापि खलु दातव्या त्वया मे यजददिखा। भाया पत्नया च ससुसेन च श्रुत्वा राजा ततो वाक्यं बज्रपातोयमं मुनेः । मुहूर्तमासीनिश्चेको माहममोति चिन्तयन् ॥ मुइतात् प्राप्य सं धातु बधशापभयातुरः । चात्वा वशिष्ठ जसमं सर्वव्यागे करोति । "थया 'बज स ततोऽध्यानं तं मुनिः प्रत्यभाषत । from my territory. The birds said ; The king having said, even so," began to proceed with his wife Saivya and his son. "Where dost thou go me the fee proper for the Rájasùya sacrifice The king said, "O Lord, my kingdom is already given to you unobstructed. I have now only three persons remaining (to wit, myself, my wi wife, and my son.) . VARIOUSBKADINGS. - before paying m ·maņa, think favourably and have mercy upon me. Via'wamitra ७८ डेय पुरावं । विशेषतो ब्रामवानां जनपद मतिश्रुतं । ३८॥ यावत्तोषो राजसूये बामणान भवेवृपः। तावदेव व हातथा दक्षिणा राजसूयिकी । । प्रतिश्रुत्य च दातव्यं बोडशाततायिभिः । रक्षितथा लथा चास्वियेव प्राक् प्रनिश्रुतं ॥४॥ भगवन् साम्प्रतं नास्ति दास्ये कालक्रमेण ते। प्रसादं कुरु विप्रर्षे सनावमनुचिन्य च ॥ ४ ॥ विखामिय उवाच किंप्रमाणो मयां कालः प्रतीत्यस्तेजनाधिप । शीघ्रमाचक्ष्व शापानि रिन्यथा त्वा प्रधच्यति ॥४ प्रतिश्रुतं सत प्रदास्ये दक्षिणाधनं मे म कतरिष्यति । Vis'wàmitra said, "Still thou owest me the sacrificial fee. Promises made to Brahmapas, but unfulfilled, do especial barm.. O king, in the Rajasúya anorifice fees ought to be given to Bràbmapas till they are satisfied. Thou thyself didst acknowledge, in the first instance that, . having promised a thing, it is a duty to give it; with enemies it is a duty to fight; the distressed it is a duty to protect.", The king said, O Lord, I bave nothing now; I will give to you in the course of time. O eminent Bråb- VARIOUSRBADINGS. .. suid, king, how long shall I have to wait? Say quickly: other. wise the fire of my anathema shall consume theo, ·मार्वलेय पुराव राजोवाका मासेन तव विमर्ष अदाले दक्षिणाधनं । साम्प्रतं नास्ति में वित्तमनुजां दातुमईसि ॥ ४ ॥ विश्वामित्र उवाच। गच्छ गच्छ नपश्रेष्ठ स्वधर्ममनुपालय । शिवश्च तेऽध्या भवतु मा सन्तु परिपन्थिनः ॥ ४४ ॥ पक्षिण ऊचुः॥ अनुज्ञातः स गच्छेति जगाम वसुधाधिपः । म का पड्मयामनुचिता गन्त मन्वगच्छत तं प्रिया ॥ ४५ ॥ तं सभायं वपश्रेष्ठं निर्यान्तं ससुतं पुरात्। हा प्रचुकुमुः पौरा राजश्चैवानुयायिनः ॥ ४६ । VARIOUS READINGS. 'वाम राजर्षिवरो विश्वाविद्यमानमः । गणदु जीत सवासा यथा पितरि मातरि। The king said, O Brahminical sage, I will give you the sacrificial fee in one month... Now I have no property. You should per. mit me to depast. Vis'wamitra said, Go; O thou excellent king maintain thy faith. . May blessinge attend thee on the way. May there no enemies (to thee). The birde said, Being permitted to go, the lord of the world departed. His wife, though it was upitting that sbe should go on foot, followed him. The inhabitants, baving seen their excellent monarch depart from the city with his wife and son, lamented, us did his dependent princes also ; (nøying) * Alus ! O lord, wby dost ·८० मार्कण्डेय पुराणं॥ हा नाथ किं जहास्वस्मान् नित्यार्तिपरिपीडितान्। त्वधर्मतत्परोराजन पौरानुग्रहकृत्तथा ॥ ४७ ॥ नयामानपि राजर्षे यदि धर्ममवेक्षसे। मुहत्तं तिष्ठ राजेन्द्र भवतो मुखपङ्कजं ॥४८॥ पिबामो मेवभ्रमः कदा द्रच्यामहे पुनः । यस्य प्रयातस्य पुरो यान्ति पृष्ठे च पार्थिवाः ॥ ४६ ॥ तस्यानुयाति भार्येयं गृहीत्वा बालपुच्चकं । यस्य मृत्याः प्रयातस्य यान्त्वये कुचरस्थिताः ॥५॥ स रष पनयां राजेन्द्रो हरिचन्द्रोऽद्य मच्छति । हा राजन् सुकुमारं ते सुधु 'सुवचमुन्नसं ॥५१॥ पथि पांसुपरिशिष्टं मुखं कीडम्भविष्यति । VARIOUS READINGS. 'दीना एव रम्यं समजतं । thou abandon us who are constantly suffering visery? Thou, 0 king, art bent on virtue; and performest mercy tot to thy Bubjects. O eminent king, if thou regardest virtue, take us alko with the Stay for a moment, О lord of kings, while with our black.bee-like eyes we drink (the honey of) thy l lotus-face. When skall we see (thee) again? He, on whose marching forth kings attended before and behind, is now followed by bis wife and infant boy. He whose servants advanced before him riding on elephants, area Haris'chandra, himself, the lord of kings, is now going on foot. Alma! O king how will tby tender face, with beautiful eye.brows, fine countenance, and graceful nose, look when tegubled with dust on the road f-Stay, ·८५ मार्कण्डेय पुराणं। तिष्ठ तिष्ठ नृपश्रेष्ठ स्वधर्ममनुपालय ॥ ५२ ॥ पानशंस्यं परोधर्मः क्षपियाणां विशेषतः किं दारैः किं सतैर्नाथ धनैर्धान्यैरवापि वा ॥ ५३॥ सवमेतत् परित्यज्य छायाभूता वयं तप । हानाथ हा महाराज हास्वामिन किंजहासि नः॥५४॥ यच त्वं तच हि वयं तत् सुखं या वैभवान । "नगरं तद्भवान् यत्र स स्वर्गो यत्र ।नो नपः ॥ ५५ ॥ इति पौरवचः श्रुत्वा राजा शोकपरिसुतः । "अतिष्ठत् स तदा मार्ग तेषामेवानुकम्पया ॥ ५६ । विश्वामित्रोऽपि तं दृष्ट्वा पौरवाक्याकुलीकृतं। रोषामर्षवित्ताक्षः समागम्य वचोऽब्रवीत् । ५७ ॥ VARIOUSREADINGS. रपि तथापि ना दास हा बीर बीरदयंन परिचन्द्र मही पते भरको बत्र न भवान् वि भवान् "बतिहत मंचावन stay, O excellent king. Follow thy duty. Mildness in the great duty especially of the Kshetriyas. O lord, what have we todowith wives? What with sons? What with wealth. What with grain? We have left them all and become as it were thy shadow. Atas! O lord! Ogreat King! Omaster! why dost thou abandon us? Wherever thou art we are also. Wherever * thou art there is happiness. That is the city where thou art; that is heaven where our king is." Having thus heard the words of the citizens, the king, greatly agitated with grief, stopped ·माबय पुराई। धिक् त्वां दुटसमाचारमवतं जिलभाषिक्ष। मम राज्यम दवा यः पुनः 'प्राकटुमिच्छसि । ५८ ॥ इत्युक्तः परषं तेन गच्छामीति सबेपबुः । ब्रुववेवं ययौ शीघ्रमाकर्षन्दयितां करे । ५६ ॥ कर्षतस्तां ततो भाया सुकुमारी श्रमावरां । सहसा दण्डकाठेन ताडयामास कौशिकः ॥६॥ तां तथा ताडितां दृष्ट्वा हरिचन्द्रो महीपतिः । गच्छामीत्या दुःखार्ती नान्यत् किश्चिदुदाहरत् ॥६१ अथ विश्वे तदा देवाः पत्र प्राहुः कृपालवः । विश्वामिधः सुपापोऽयं लोकान् कान् समवाश्यति ॥६२ VAR106 READINOS. " Fie on मीकटुमईसि तदवस्थं शतं दृश हरिचन्न नरेश्वरं च ' "सि । on the road out of compassion to them. Vis'wámitra eing him perplexed by the words of the citizens, came up to him and said, with eyes altered with rage and impatience. thec, thou wicked and crooked liar, that, having given away thy kingdom to me, dost wish to resume it." Having been addressed thus rudely, he (the king) went away in baste, saying with trenour, "I go," and drawing his wife by the hand. While he was drawing his tender wife, suffering from fatigue, Kaus’ika suddenly smote her with his stick. The king Haris'chandra, having seen lier thus amitten, said sorrowfully "I go"--but added norbing more. Then the five merciful (gods called) Vis'waderas said, "This Viswamitra is a great ainner. What regions of ·येनायं यध्वना श्रेष्ठ स्वरायादारोमित कस्य वा अदया पूर्त सुतं सोमं महाबरे । पीत्वा वयं प्रयास्वामी मुदं मन्चपुरःसरं । ६४॥ पक्षिय ऊचुः॥ marriage ; but being free from envy, lug, and anger, you sball इस समय रसायनं torment) shall he attain, by whom this excellent celebrater of sacrifices is ejected from his own kingdom? Whose faith will now sanctify the moon-plant-juice with Mantras at the great sacrifice that we may drink it and he merry?" The birds said, Vis'wàmitra, having heard this their saying, was exceedingly enraged, and cursed them (as follows), "you shall all become human beings." Being afterwards propitiated by them, the great sage added ; " you shall have no offspring in your human condition nor shall you enter into the state of इति तेषां वचः श्रुत्वा कौशिकोतिरादितः । शशाप तान् मनुष्यत्वं सर्वे यूयमवायथ । ६५ । प्रसादितच तैः प्राह पुनरेव महामुनिः । मानुषत्वेऽपि भवतां भविषी नैव सन्ततिः । ६६ । न दारसंग्रहश्चैव भविता नच मत्सरः । कामक्रोधविनिर्मुका भविष्यथ सुराः पुनः ॥ ६७ ॥ सतोऽवतेरुरंशः स्वैर्दवास्ते कुरुवेश्मनि। द्रौपदीगर्भसंभूताः पञ्च वै पाण्डुनन्दनाः ॥ ६८ ॥ VANTOURIADING.. again become godo."

·८४ मार्कण्डेय पुरामं ।। एतस्मात् कारणात् पच पाण्डवेया महारथाः। न दारसंग्रह प्राप्ताः शापातस्य महामुनेः । ६९ ॥ एतत्ते सर्वमाख्यातं पाण्डवेयकथाश्रयं । । प्रश्नचतुष्टयं गीतं किमन्यत्रोतुमिच्छसि ॥७॥ इति मार्कण्डेय पुसणे द्रौपदेयोत्पत्तिः ॥ ७ ॥ चरमोऽध्यायः । नैमिनिरुवाच ॥ भवद्भिरिदमाख्यातं यथाप्रत्रमनुक्रमात्। महत् कोतूहलं मेऽस्लि हरिश्चन्द्रकयां प्रति ॥१॥ VARIOUS R&ADINGS. were महात्मनः मत्रत्रयं समाख्यातं परिपृच्छसि 'चतुः प्रन्त्रमनुत्तमं । The birds said, Those gods then became partially incarnate in the house of Kuru, and born in the we...m of Draupadí as the five sons of Pandu. Hence the five sons of Pandu, with great chariots, did enter into the state of matrimony, because of the great sage's male. diction. Thus has the whole story of the sons of Pandu been related to thee, and thy four-fold question answered. What else dost thou wish to bear! Thus far the 7th Chapter ou the birth of the sons of Draupadi. not CHAPTER. VIII. Jaimini said, Tbus have my questions been successively anstered by you. Tam much interested in the story of Hariacbandra. How grey, alas ! was the trouble which that poble- ·मावडेय पुरा अहो महात्मना तेन प्राप्त कछमनुत्तमं । कञ्चित् सुखमनुप्राप्तं तादृगेव दिलोत्तमाः १२॥ पक्षिण चुः॥ विश्वामित्रवचः श्रुत्वा स राजा प्रययौ शनैः 'शैययानुगतो दुःखी भार्थया बालपुषया ॥ ३ ॥ सगत्वा वसुधापालो दिव्यां वाराणसी पुरी। नैषा मनुष्यभोग्येति, शूलपाणेः परिग्रहः ॥ ४ ॥ जगाम पनयां दुःखार्तः सह पत्नानुकूलया। पुरीप्रवेशे ददृशे विश्वामित्रमुपस्थित ॥ ५॥ तं दृष्ट्वा समनुप्राप्तं विनयावनतो ऽभवत् । प्राह चैवाञ्चलिं कृत्वा हरिश्चन्द्रो महामुनि ॥ ६ ॥ इमे प्राणाः सुतश्चायमियं पत्नी मुने मम । पर मचा शिव्याख्यया चानुगतो भनेति समाषुधा VARIOUSREADINGS. मिवस्थित minded man underwent ? O excellent birds, did he ever come to any corresponding comfort ! The birds said. The afflicted king, having heard the words of Vis'wamitre, proceeded slowly, followed by his wife S'airyà with her infant 800. The lord of the world, having gone to the celestia) city of Benares, thought within himself: This is the seat of S'iva, it is not to be occupied by man; and in great trouble he went on foot with his loyal wile. At the entrance of the city he saw Vis'wàmitra before him. Haris'chapdra, un seeing that great sage present, bowed with humility, and ·मार्कण्डेय पुरावं येन ते प्रत्यमस्याशु महणार्धमुत्तमं । ७ ॥ यहान्यत् कार्यमस्माभि स्तदनुबातमईसि ॥८॥ विश्वामिष उवाच पूर्णः स मासो राजर्षे दीयतां मम दक्षिणा। राजसूयनिमित्तं हि स्मयंते स्ववचो यदि ॥ ६ ॥ राजोवाच । अमनचैव संपूर्णो मासोऽम्लान तपोधन । तिष्ठत्येतहिना यत्सत् प्रतीक्षस्व माचिरं ॥ १ ॥ विश्वामिच उचाच ॥ एवमस्तु महाराज, मागमिष्याम्यहं पुनः। शापं तव प्रदास्यामि नाचेदद्य प्रदास्यसि ॥ ११ ॥ VARIOUS ARARINUS. पवाय तमनुत्तमं 'सावमाख्यातु 'सत् बबै ख्यातु 'भवन्ते दृश्य भाग। said with his hands joined%; "O Sage, here is my life,-here my son, and my wife. Receive at once whatever you think right as an excellent offering. Or if there be any other duty on our part, it becometh you to command it." Viswamitra said, "o royal sage, one month in full. Give me my fee for the Rajasúya sacrifice, if you remember your own words. The king said, "O Brāhmaṇa of unfading austerity, one month is this day full; but half a day still remains': there. fore wait so long no longer." Vis'wamitra said, "Be it so, O great king, I will come again. If thou dost not give (the fee) to day, I will pronounce a malediction against thee." The birde said, The Brühmaņa, having thus spoken, went bie .

·मार्कडेय पुराव। पक्षिख धुः। इत्युका प्रययौ विप्रो राजा नाचिन्तयत्तद।। कथममै प्रदास्यामि दक्षिणा या प्रतिश्रुता । १२ ॥ कुतः पुष्टानि मित्राणि कुतोः साम्प्रतं मम । प्रतिग्रहः प्रदुष्टो मे तश्च याचाम्यहं कथं । १६ ॥ किमु प्राणान् विमुच्चामि कान्दिशं याम्यकिचनः । यदि नाशं गमिष्यामि अग्रदाय प्रतिश्रुतं ॥ १४ ॥ ब्रह्मस्वहृत् कृमिः पापो भविष्याम्यधमाधमः । अथवा प्रेष्यतां यास्ये वरमेवात्मविक्रयः ॥१५॥ पक्षिण ऊचुः॥ राजानं व्याकुलं दीनं चिन्तयान मधोमुखं । प्रत्युवाच तदा पत्नी बाध्यगद्दया गिरा ॥ १६ ॥ VARIOUS READINGS, नाएं यायामधः कथं नाधो वास्याम्यहं पथं किन्तु 'अमला दासतां। way. The king thought within himself, bow shall I give him the fee I bave promised ? Whence (can I obtain) powerful friends ? Whence now is wealth for me? The acceptance of alms would be quite wrong in me, and how can I beg of him ? Shall I give up my life? Where shall I, of no substance, go? If I perish without giving what has been promised, then as a robher of Brahmanical property, I shall become a sinful worm, the vilest of the vile. Or shall I become a slave? Or, better still, sell myself? The birds said. The queen then with speech faltering through weeping replied to the unfortunate king, who wu confused and ·मार्कण्डेय पराणं ॥ त्या चिन्ता महाराज स्वसत्य मनुपालय । श्मशानवदर्जनीयो नरः सत्यबहिष्कृतः ॥ १७ ॥ मातः परतरं धर्मा वदन्ति पुरुषस्य तु । यादृशं पुरुषव्याघ्र स्वसत्यपरिपालनं ॥१८॥ अग्निहोच मधीतं वा दानाद्याथाखिलाः क्रियाः । भजन्ते तस्य वैफल्यं यस्य वाक्यमकारणं । १६ । सत्य मत्यन्त मुदितं धर्मशास्त्रेषु धीमतां। सारणायावतं तहत् 'पातनायाकृतात्मनां ॥ २० ॥ सप्ताखमेधानाहृत्य राजसूयश्च पार्थिवः । कृति म च्युतः स्वर्गादसत्यवचनात् सकृत् ॥ २१ ॥ VARIOUSNEADINGS. Four अपरि 'विवर्जितः इसकताः भवन्ति तस्य विफलाः पतनाय । down cast in thoughtfulness; “O great king, give up anxiety; maintain your truthfulness. The man who is de and of truthfulness is to be shunned like a cemetery. O excellent among males, they say that man cannot have a higher duty than the maintenance of his own truthfulness. Burnt offerings, reading (of the Vedas), alms-giving, and all other works become ineffectual -to him whose word is not made good. Truth is much spoken of in the holy scriptures as a means of salvation for the wise ; so is falsehood (considered as) the way of perdition for the wicked. A king named Kriti though he had performed seven burnt offerings of horses, and the Rájasúya sacrifice, fell from heaven for once telling an untruth. Oking I have borne a son*-So saying, she burst into tears. The lord of the earth thus spoke to her, her eyes being over flowed with tears.

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·BIBLIOTHECA INDICA;
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No. 145.
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वासवदत्ता दर्पणेन सहिता।
TIIE TALE OF VASAVADATTA,
BY SUBANDHU;
WITH ITS COMMENTERT ENTITLED DARPAXI.
IDITED BT
FITZEDWARD HALL, M...
FASCICTLUS III.
CALCUTTA:
PRINTED BY C. B. LEWIS, AT THE BATTIST NISSION PRISS.
1859.
Price 10 unas vet number: I snilline .. * England

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