Markandeya Purana (chapters 94–134) — Chapter 99
MkP 99.1
मार्तण्डमाहात्म्यवर्णनम् मार्कण्डेय उवाच तस्मादण्डाद्विभिन्नात्तु ब्रह्मणोऽव्यक्तजन्मनः । ऋचो बभूवुः प्रथमं प्रथमाद्वदनान्मुने
mārtaṇḍamāhātmyavarṇanam mārkaṇḍeya uvāca tasmādaṇḍādvibhinnāttu brahmaṇo'vyaktajanmanaḥ | ṛco babhūvuḥ prathamaṃ prathamādvadanānmune
Description of the greatness of Mārtaṇḍa. Mārkaṇḍeya said: From that egg, when it was split open, of Brahmā whose birth is unmanifest, there first came to be the Ṛg verses, from his first mouth, O sage.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.2
जपापुष्पनिभाः सद्यस्तेजोरूपा ह्यसंहताः । पृथक्पृथग्विभिन्नाश्च रजोरूपवहास्ततः
japāpuṣpanibhāḥ sadyastejorūpā hyasaṃhatāḥ | pṛthakpṛthagvibhinnāśca rajorūpavahāstataḥ
Like hibiscus flowers, at once (they were) of the nature of fiery brilliance and unjoined, each one separate and distinct, and thereafter bearers of the form of rajas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.3
यजूंषि दक्षिणाद्वक्त्रादनिरुद्धानि कानिचित् । यादृग्वर्णं तथा वर्णान्यसंहतिधराणि च
yajūṃṣi dakṣiṇādvaktrādaniruddhāni kānicit | yādṛgvarṇaṃ tathā varṇānyasaṃhatidharāṇi ca
From the southern mouth (came) the Yajus formulas, some of them unrestrained, and of such colour as (that mouth), likewise coloured, and bearing no conjunction.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.4
पश्चिमं यद्विभोर्वक्त्रं ब्रह्मणः परमेष्ठिनः । आविर्भूतानि सामानि तत्तच्छन्दांसि तान्यथ
paścimaṃ yadvibhorvaktraṃ brahmaṇaḥ parameṣṭhinaḥ | āvirbhūtāni sāmāni tattacchandāṃsi tānyatha
Then from that western mouth of the pervading Brahmā, the highest-placed one, the Sāman chants became manifest, and their several metres.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.5
अथर्वणामशेषं च भृङ्गाञ्जनचयप्रभम् । यावद्धोरस्वरूपं तदाभिचारिकशान्तिकम्
atharvaṇāmaśeṣaṃ ca bhṛṅgāñjanacayaprabham | yāvaddhorasvarūpaṃ tadābhicārikaśāntikam
And the whole of the Atharvan (verses), with the sheen of a mass of bees or of collyrium, whose nature is as dreadful as it is — pertaining to hostile sorcery and to appeasement,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.6
उत्तरात्प्रकटीभूतं वदनात्तस्य वेधसः । सुखसत्त्वतमःप्रायं सौम्यासौम्यस्वरूपवत्
uttarātprakaṭībhūtaṃ vadanāttasya vedhasaḥ | sukhasattvatamaḥprāyaṃ saumyāsaumyasvarūpavat
became manifest from the northern mouth of that creator: consisting largely of pleasure, of sattva and of tamas, having both gentle and ungentle forms.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.7
ऋचो रजोगुणाः सत्त्वं यजुषां च गुणा मुने । तमोगुणानि सामानि तमःसत्त्वमथर्वसु
ṛco rajoguṇāḥ sattvaṃ yajuṣāṃ ca guṇā mune | tamoguṇāni sāmāni tamaḥsattvamatharvasu
The Ṛg verses have rajas for their quality, and sattva is the quality of the Yajus verses, O sage; the Sāmans have tamas for their quality, and in the Atharvans there is tamas and sattva.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.8
एतानि ज्वलमानानि तेजसाऽप्रतिमेन वै । पृथक्पृथगवस्थानभाञ्जि पूर्वमिवाभवन्
etāni jvalamānāni tejasā'pratimena vai | pṛthakpṛthagavasthānabhāñji pūrvamivābhavan
These, blazing with incomparable brilliance, occupying each its separate station, came to be as (they had been) before.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.9
ततस्तदाद्यं यत्तेज ओमित्युक्त्वाभिशब्द्यते । तस्य स्वभावाद्यत्तेजस्तत्समावृत्य संस्थितम्
tatastadādyaṃ yatteja omityuktvābhiśabdyate | tasya svabhāvādyattejastatsamāvṛtya saṃsthitam
Then that primal brilliance which is designated by uttering "Oṃ" — the brilliance that belongs to its own nature stood there enveloping that.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.11
शान्तिकं पौष्टिकं चैव तथा चैवाभिचारिकम् । ऋगादिषु लयं ब्रहमंस्त्रितयं त्रिष्वथागमत्
śāntikaṃ pauṣṭikaṃ caiva tathā caivābhicārikam | ṛgādiṣu layaṃ brahamaṃstritayaṃ triṣvathāgamat
Appeasement, prospering, and likewise hostile sorcery — this triad, O brahmin, then came to rest in the three, the Ṛg (verses) and the rest.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.12
ततो विश्वमिदं सद्यस्तमोनाशात्सुनिर्मलम् । विभावनीयं विप्रर्षे तिर्यगूर्ध्वमधस्तथा
tato viśvamidaṃ sadyastamonāśātsunirmalam | vibhāvanīyaṃ viprarṣe tiryagūrdhvamadhastathā
Then this universe, at once made wholly pure by the destruction of darkness, is to be illumined, O brahmin sage — sideways, above, and below as well.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.13
ततस्तन्मण्डलीभूतं छान्दसं तेज उत्तमम् । परेण तेजसा ब्रह्मन्नेकत्वमुपगम्य तत्
tatastanmaṇḍalībhūtaṃ chāndasaṃ teja uttamam | pareṇa tejasā brahmannekatvamupagamya tat
Then that supreme light of the (Vedic) chants, having become a disc, having attained oneness with the higher light, O brahmin —
AI translation rendered from the Sanskrit, not a published edition
MkP 99.14
आदित्यसंज्ञामगमदादावेव यतोऽभवत् । विश्वस्यास्य महाभाग कारणं चाव्ययात्मकम्
ādityasaṃjñāmagamadādāveva yato'bhavat | viśvasyāsya mahābhāga kāraṇaṃ cāvyayātmakam
— it came to the name Āditya, since at the very beginning it became the cause of this universe, O greatly fortunate one, and of imperishable nature.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.15
प्रातर्मध्यन्दिने चैव तथा चैवापराह्णिके । त्रयी तपति सा काले ऋग्यजुःसामसंज्ञिता
prātarmadhyandine caiva tathā caivāparāhṇike | trayī tapati sā kāle ṛgyajuḥsāmasaṃjñitā
In the morning, at midday, and likewise in the afternoon, that triad, named Ṛg, Yajus and Sāman, burns, each in its own time.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.16
ऋचस्तपन्ति पूर्वाह्णे मध्याह्ने च यजूंषि वै । सामानि चापराह्णे वै तपन्ति मुनिसत्तम
ṛcastapanti pūrvāhṇe madhyāhne ca yajūṃṣi vai | sāmāni cāparāhṇe vai tapanti munisattama
The Ṛcs burn in the forenoon, and the Yajuses at midday, and the Sāmans burn in the afternoon, O best of sages.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.17
शान्तिकमृक्षु पूर्वाह्णे यजुःष्वेव च पौष्टिकम् । विन्यस्तं साम्नि सायाह्ने ह्याभिचारिकमन्ततः
śāntikamṛkṣu pūrvāhṇe yajuḥṣveva ca pauṣṭikam | vinyastaṃ sāmni sāyāhne hyābhicārikamantataḥ
The appeasing rite is set down in the Ṛcs in the forenoon, and the strengthening rite in the Yajuses, and in the Sāman at evening — the rite of sorcery at the last.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.18
मध्यन्दिनेऽपराह्णे च समे चैवाभिचारिकम् । अपराह्णे पितॄणां तु साम्ना कार्याणि तानि वै
madhyandine'parāhṇe ca same caivābhicārikam | aparāhṇe pitṝṇāṃ tu sāmnā kāryāṇi tāni vai
At midday and in the afternoon equally, the rite of sorcery (is set down); but in the afternoon those rites for the ancestors are to be done with the Sāman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.19
विसृष्टौ ऋङ्मयो ब्रह्मा स्थितौ विष्णुर्यजुर्मयः । रुद्रः साममयोऽन्ते च तस्मात्तस्याशुचिर्ध्वनिः
visṛṣṭau ṛṅmayo brahmā sthitau viṣṇuryajurmayaḥ | rudraḥ sāmamayo'nte ca tasmāttasyāśucirdhvaniḥ
In emission (of the world) Brahmā consists of the Ṛc; in maintenance Viṣṇu consists of the Yajus; and at the end Rudra consists of the Sāman — therefore its sound is impure.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.21
सर्गस्थित्यन्तहेतुश्च रजःसत्त्वादिकान्गुणान् । आश्रित्य ब्रह्मविष्ण्वादिसंज्ञामभ्येति शाश्वतः
sargasthityantahetuśca rajaḥsattvādikānguṇān | āśritya brahmaviṣṇvādisaṃjñāmabhyeti śāśvataḥ
And the eternal one, the cause of creation, maintenance and end, resorting to the qualities beginning with rajas and sattva, comes to the names Brahmā, Viṣṇu and the rest.
AI translation rendered from the Sanskrit, not a published edition
MkP 99.22
देवैः सदेड्यः स तु वेदमूर्तिरमूर्तिराद्योऽखिलमर्त्यमूर्तिः । विश्वाश्रयं ज्योतिरवेद्यधर्मा वेदान्तगम्यः परमः परेशः
devaiḥ sadeḍyaḥ sa tu vedamūrtiramūrtirādyo'khilamartyamūrtiḥ | viśvāśrayaṃ jyotiravedyadharmā vedāntagamyaḥ paramaḥ pareśaḥ
He is ever to be praised by the gods: embodied as the Veda, (yet) formless, primal, having all mortal beings as his form; the light that is the support of the universe, whose nature cannot be known, to be reached through the end of the Veda, supreme, the lord of the highest ones.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
MkP 99.99
यथा यजुर्मयं तेजस्तद्वत्साम्नां महामुने । एकत्वमुपयातानि परे तेजस संश्रये तदेवं भगवान्भास्वान्वेदात्मा वेदसंस्थितः । वेदविद्यात्मकश्चैव परः पुरुष उच्यते इति श्रीमार्कण्डेयपुराणे मार्त्तण्डमाहात्म्ये नवनवतितमोऽध्यायः
yathā yajurmayaṃ tejastadvatsāmnāṃ mahāmune | ekatvamupayātāni pare tejasa saṃśraye tadevaṃ bhagavānbhāsvānvedātmā vedasaṃsthitaḥ | vedavidyātmakaścaiva paraḥ puruṣa ucyate iti śrīmārkaṇḍeyapurāṇe mārttaṇḍamāhātmye navanavatitamo'dhyāyaḥ
As the light consisting of Yajus, so too that of the Sāmans, O great sage: they have gone to oneness in the higher light, in that resort. Thus the blessed Shining One, whose self is the Veda, who is established in the Veda, and who consists of the knowledge of the Veda, is called the supreme Person. Thus the ninety-ninth chapter in the Glorification of Mārtaṇḍa in the glorious Mārkaṇḍeya Purāṇa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain